the preemptor invalidates the gift and takes the share by virtue of the first contract. If he had not given it away, the price would have belonged to him; likewise, it is so after the rescinded gift.
Section: If he designated it as a dower (sadaq), or as compensation in a khul' (divorce initiated by the wife) or a settlement for intentional homicide, that matter is based on the two opinions regarding taking by preemption.
Section: If the seller and the purchaser mutually rescind the sale (iqala), or the purchaser returns it to the seller due to a defect, the preemptor has the right to rescind the mutual rescission and the return, and take it by preemption, because his right is prior to both of them, and he cannot take it while they exist. If they swear an oath against each other regarding the price and rescind the sale, the preemptor has the right to take the share for the price which the seller swore upon, because the seller acknowledges the sale at the price he swore to and acknowledges the preemptor's entitlement to preemption for that [price]. Therefore, if the purchaser's right is nullified by his denial, the preemptor's right is not nullified by that, and he has the right to nullify their rescission and take it, because his right is earlier.
Section: If he buys a share with a slave, then the seller of the share finds a defect in the slave, he has the right to return the slave and retrieve the share, and this is prioritized over the right of the preemptor. This is because prioritizing the right of the preemptor would cause harm to the seller by nullifying his right to the rescission to which he is entitled, and preemption is established to remove harm, so it is not established in a way that results in harm, for harm is not removed by [another] harm. The followers of al-Shafi'i said, in one of the two opinions: The preemptor's right is prioritized, because his right is earlier, so it must be prioritized, just as if the purchaser found a defect in the share and returned it. As for us, in preemption there is an invalidation of the seller's right, and his right is earlier because it is based on the existence of the defect, which was present at the time of the sale, whereas preemption was established by the sale; thus, the seller's right was earlier, and in preemption, there is an invalidation of it, so it is not established. This differs from what
(11) Omitted from: original, B. (12) Omitted from: M. (13) In the original, B: "radda" (returned). (14) In the original, M: "min" (from). (15) In M, there is an addition: "la" (no). (16) In B: "wa-faraqa" (and it differs).
الشَّفِيعَ يُبْطِلُ الهِبَةَ، ويَأْخُذُ الشِّقْصَ بحُكْمِ العَقْدِ الأوَّلِ، ولو لم يكن وَهَبَ، كان الثمنُ له، كذلك بعدَ الهِبَةِ المَفْسُوخةِ.
فصل: فإن جَعَلَه صَدَاقًا، أو عِوَضًا في خُلْعٍ أو صُلْحٍ عن دَمٍ (١١) عَمْدٍ، انْبَنَى ذلك على الوَجْهَيْنِ في الأَخْذِ بالشُّفْعةِ.
فصل (١٢): فإن قايَلَ البائِعُ المُشْتَرِىَ، أو رَدَّه (١٣) عليه بِعَيْبٍ، فلِلشَّفِيعِ فَسْخُ الإِقَالةِ والرَّدِّ، والأخْذُ بالشُّفْعةِ؛ لأنَّ حَقَّهُ سابِقٌ عليهما، ولا يُمْكِنُه الأَخْذُ معهما. وإن تَحالَفَا على الثّمَنِ، وفَسَخَا البَيْعَ، فلِلشَّفِيعِ أن يَأْخُذَ الشِّقْصَ بما حَلَفَ عليه البائِعُ؛ لأنَّ البائِعَ مُقِرٌّ بالبَيْعِ بالثمنِ الذي حَلَفَ عليه، ومُقِرٌّ لِلشَّفِيعِ باسْتِحْقاقِ الشُّفْعةِ بذلك، فإذا بَطَلَ حَقُّ المُشْتَرِى بإنْكارِه، لم يَبْطُلْ حَقُّ الشَّفِيعِ بذلك، وله أن يُبْطِلَ فَسْخَهُما ويَأْخُذَ؛ لأنَّ حَقَّهُ أَسْبَقُ.
فصل: وإن اشْتَرَى شِقْصًا بِعَبْدٍ، ثم وَجَدَ بائِعُ الشِّقْصِ بالعَبْدِ عَيْبًا، فله رَدُّ العَبْدِ واسْتِرْجاعُ الشِّقْصِ، ويُقَدَّمُ على حَقِّ الشَّفِيعِ؛ لأنَّ في تَقْدِيِم حَقِّ الشَّفِيعِ إضْرَارًا بالبائِعِ، بإسْقاطِ حَقِّه في (١٤) الفَسْخِ الذي اسْتَحَقَّه، والشُّفْعَةُ (١٥) تَثْبُتُ لإِزَالةِ الضَّرَرِ، فلا تَثْبُتُ على وَجْهٍ يَحْصُلُ بها الضَّرَرُ، فإن الضَّرَرَ لا يُزَالُ بالضَّرَرِ. وقال أصْحابُ الشّافِعِىِّ، في أحدِ الوَجْهَيْنِ: يُقَدَّمُ حَقُّ الشَّفِيعِ؛ لأنَّ حَقَّه أسْبَقُ، فوَجَبَ تَقْدِيمُه، كما لو وَجَدَ المُشْتَرِى بالشِّقْصِ عَيْبًا فرَدَّهُ. ولَنا، أنَّ في الشُّفْعةِ إبْطالَ حَقِّ البائِعِ، وحَقُّه أسْبَقُ؛ لأنَّه اسْتَنَدَ إلى وُجُودِ العَيْبِ، وهو مَوْجُودٌ حالَ البَيْعِ، والشُّفْعةُ ثَبَتَتْ بالبَيْعِ، فكان حَقُّ البائِعِ سابِقًا، وفى الشُّفعةِ إِبْطالُه، فلم تَثْبُتْ، ويُفارِقُ (١٦) ما
(١١) سقط من: الأصل، ب.(١٢) سقط من: م.(١٣) في الأصل، ب: "رد".(١٤) في الأصل، م: "من".(١٥) في م زيادة: "لا".(١٦) في ب: "وفارق".