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حولتواصلتبرّعبيانات النشرالخصوصيةشروط الاستخدامحق الانسحابإلغاء اشتراك
المغني لابن قدامة - ت التركي
مجلد 7 · صفحة 10فصل

الترجمة · EN

it was incumbent upon him to perform it through the contract of reconciliation, unlike the case where he reconciles and performs it without his permission, for he has performed what the denier is not required to perform.

Section: If a third party reconciles with the claimant for himself so that the demand belongs to him, it is inevitable that either he confesses the validity of the claim to the claimant, or he does not confess it to him. If he does not confess it to him, the reconciliation is void, because he is purchasing from him that which has not been established for him, and no litigation has been directed toward him from which he seeks to ransom himself, so it is similar to if he had purchased the property of another from him. If he confesses the validity of his claim to him, and what is claimed is a debt, it is not valid, because he has purchased what the seller is not able to deliver, and because it is a sale of a debt from someone other than the one in whose liability it rests. Some of our companions said: It is valid. But this is not sound, because the sale of an acknowledged debt to someone other than the one in whose liability it rests is not valid, so the sale of a debt in the liability of a denier that is impossible to take possession of is even more so. If what is claimed is a physical object, and the third party says to the claimant: "I know that you are truthful, so reconcile with me regarding it, for I am able to wrest it from the denier." Our companions said: The reconciliation is valid. This is also the school of Al-Shafi'i, because he has purchased from him his property which he is able to deliver. Then, if he is able to seize it, the reconciliation is finalized; and if he is unable, he has the right to rescind it, because he did not deliver to him that which was contracted upon, so he had the right to return to its substitute. It is possible that if it becomes clear that he is unable to deliver it, it becomes clear that the reconciliation was corrupt, because the condition which is the ability to take possession of it was non-existent at the time of the contract, so it was corrupt, just as if he bought his slave and it turned out he was a runaway or dead. If he confessed the validity of his claim to him, but it is not possible for him to fulfill it, the reconciliation is not valid, because he purchased what he could not take possession of, so it is similar to purchasing a runaway slave or a stray camel. If he purchased it while thinking he was unable to take possession of it, and it turned out that taking possession of it was possible, the sale is valid, because the sale encompassed that which is possible to take possession of, so it is valid, just as if they both knew that.

الحواشي

(10) In [copy] B: "the debt". (11) In [copy] M there is an addition: "from him". (12) In [copies] B and M: "we knew".

العربية (المصدر)

وَجَبَ عليه أدَاؤُه بِعَقْدِ الصُّلْحِ، بِخِلَافِ ما إذا صَالَحَ وقَضَى بغَيْرِ إِذْنِه، فإنَّه قَضَى ما لا يَجِبُ على المُنْكِرِ قَضَاؤُهُ.

فصل: وإن صَالَحَ الأَجْنَبِىُّ المُدَّعِىَ لِنَفْسِه؛ لِتَكُونَ المُطَالَبةُ له، فلا يَخْلُو مِن أن يَعْتَرِفَ لِلمُدَّعِى بِصِحَّةِ دَعْوَاهُ، أوْ لا يَعْتَرِفَ له، فإن لم يَعْتَرِفْ له، كان الصُّلْحُ بَاطِلًا؛ لأنَّه يَشْتَرِى منه ما لم يَثْبُتْ له، ولمْ تَتَوَجَّهْ إليه خُصُومةٌ يَفْتَدِى منها، فأَشْبَهَ ما لو اشْتَرَى منه مِلْكَ غيرِه. وإنِ اعْتَرَفَ له بِصِحَّةِ دَعْوَاهُ، وكان المُدَّعَى دَيْنًا، لم يَصِحَّ؛ لأنَّه اشْتَرَى ما لا يَقْدِرُ البائِعُ على تَسْلِيمِه، ولأنَّه بَيْعٌ لِلدَّيْنِ (١٠) مِن غيرِ مَن هو فى ذِمَّتِه. ومن أَصْحابِنَا مَن قال: يَصِحُّ. وليس بِجَيِّدٍ؛ لأنَّ بَيْعَ الدَّيْنَ المُقَرِّ به من غير مَن هو فى ذِمَّتِه لا يَصِحُّ، فبَيْعُ دَيْنٍ فى ذِمَّةِ مُنْكِرٍ مَعْجُوزٍ عن قَبْضِه أوْلَى. وإن كان المُدَّعَى عَيْنًا، فقال الأَجْنَبِىُّ لِلمُدَّعِى: أنا أعْلَمُ أنك صَادِقٌ، فَصَالِحْنِى عنها، فإنِّى قَادِرٌ على اسْتِنْقَاذِهَا من المُنْكِرِ. فقال أصْحَابُنَا: يَصِحُّ الصُّلْحُ. وهو مذهبُ الشَّافِعِىِّ؛ لأنَّه اشْتَرَى منه مِلْكَه الذى يَقْدِرُ على تَسْلِيمِه. ثم إن قَدَرَ على انْتِزَاعِه، اسْتَقَرَّ الصُّلْحُ، وإن عَجَزَ، كان له الفَسْخُ؛ لأنَّه لم يُسَلِّمْ له المَعْقُودَ عليه، فكان له الرُّجُوعُ إلى بَدَلِه. ويَحْتَمِلُ أنَّه إنْ تَبَيَّنَ أنَّه لا يَقْدِرُ على تَسْلِيمِه، تَبَيَّنَ أنّ الصُّلْحَ كان فَاسِدًا؛ لأنَّ الشَّرْطَ الذى هو القُدْرَةُ على قَبْضِه مَعْدُومٌ حال العَقْدِ، فكان فَاسِدًا، كما لو اشْتَرَى عَبْدَه، فتَبَيَّنَ أنه آبِقٌ، أوْ مَيِّتٌ. ولو اعْتَرَفَ له بِصِحَّةِ دَعْوَاهُ، ولا يُمْكِنُه اسْتِيفَاؤُه، لم يَصِحَّ الصُّلْحُ؛ لأنَّه اشْتَرَى ما لا يُمْكِنُه قَبْضُه (١١)، فأشْبَهَ شِرَاءَ العَبْدِ الآبِقِ، والجَمَلِ الشَّارِدِ. فإن اشْتَرَاهُ وهو يَظُنُّ أنَّه عَاجِزٌ عن قَبْضِه، فتَبَيَّنَ أنَّ قَبْضَهُ مُمْكِنٌ، صَحَّ البَيْعُ؛ لأنَّ البَيْعَ تَنَاوَلَ ما يُمْكِنُ قَبْضُه، فصَحَّ، ما لو عَلِمَا (١٢) ذلك. ويَحْتَمِلُ أن لا يَصِحَّ؛ لأنَّه ظَنَّ عَدَمَ الشَّرْطِ، فأَشْبَهَ ما لو بَاعَ عَبْدًا يَظُنُّ أنَّه حُرٌّ، أو أنَّه عَبْدُ غيرِه، فتَبَيَّنَ أنَّه عَبْدُه. ويَحْتَمِلُ أن يُفَرَّقَ بين من يَعْلَمُ أن البَيْعَ يَفْسُدُ بالعَجْزِ عن تَسْلِيمِ

الحواشي

(١٠) فى ب: "الدين".(١١) فى م زيادة: "منه".(١٢) فى ب، م: "علمنا".

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