Section: The ruling for the preemptor regarding returning [the property] due to a defect is the same as the ruling for the purchaser from the purchaser. If the purchaser knew of the defect but the preemptor did not, the preemptor may return it to the purchaser or take the indemnity (arsh) from him, and the purchaser has nothing. It is possible that the preemptor does not have the right to take the indemnity because the preemptor takes it at the price upon which the contract was settled; thus, if he takes the indemnity, he has not taken it at the price that was settled upon the purchaser. If the preemptor knew of the defect but the purchaser did not, neither of them has the right of return or indemnity, because the preemptor took it while knowing of its defect, so neither the right of return nor indemnity was established for him, just like the purchaser when he knows of a defect. The purchaser has become independent of the need for the return due to the cessation of his ownership of the sold object and the acquisition of the price from the preemptor; he does not possess the right to indemnity because he has rectified his grievance and his entire price returned to him, so he is like one who returns it to the seller. It is possible that he does possess the right to take the indemnity because it is compensation for the lost part of the sold object, so it does not lapse with the cessation of his ownership of the sold object, just as if he purchased two qafiz and one of them was destroyed, and he took the other. According to this, what he takes as indemnity is deducted from the price for the preemptor by that amount, because the share is incumbent upon him at the price at which the contract was settled; this is akin to him taking the indemnity before the preemptor took it from him. If both of them knew, neither of them has the right of return or indemnity, because each of them entered into the transaction with insight and was content with paying the price for it in this condition. If neither of them knew, the preemptor may return it to the purchaser, and the purchaser may return it to the seller. If the preemptor does not return it, then the purchaser has no right of return, based on what we mentioned earlier. If the preemptor takes the indemnity from the purchaser, the purchaser may take it from the seller. If he does not take anything from him, then the purchaser has nothing. It is possible that he does have the right to take it, according to the view we mentioned. If he takes it, then if the preemptor has not exempted him from it, the amount is deducted from the price for the preemptor, because it is the price at which the sale was settled, and his silence does not cause his right to lapse. If he did exempt him from it, it accrues to him, just as if he had increased the price for him by his own choice. As for if he purchased it with an exemption (bara'a) from every defect, the correct view in the school is that he is not exempted, so it is as if he was not exempted from anything.
(2) In the original: "yastaqirru". (3) In [M]: "yaruddu al-mushtara" (the purchaser returns). (4) In [M]: "anna" (that).
فصل: وحُكْمُ الشَّفِيعِ في الرَّدِّ بالعَيْبِ، حُكْمُ المُشْتَرِى من المُشْتَرِى، وإن عَلِمَ المُشْتَرِى بالعَيْبِ، ولم يَعْلَم الشَّفِيعُ، فلِلشَّفِيعِ رَدُّه على المُشْتَرِى. أو أخْذُ أرْشِه منه، وليس لِلمُشْتَرِى شيءٌ. ويَحْتَمِلُ أن لا يَمْلِكَ الشَّفِيعُ أخْذَ الأَرْشِ؛ لأنَّ الشَّفِيعَ يَأْخُذُ بالثَّمَنِ الذي اسْتَقَرَّ عليه العَقْدُ، فإذا أخَذَ الأَرْشَ، فما أخَذَه بالثَّمَنِ الذي اسْتَقَرَّ على المُشْتَرِى. وإن عَلِمَ الشَّفِيعُ دُونَ المُشْتَرِى، فليس لواحدٍ منهما رَدٌّ ولا أرْشٌ؛ لأنَّ الشَّفِيعَ أخَذَه عَالِمًا بِعَيْبِه، فلم يَثْبُتْ له رَدٌّ ولا أرْشٌ، كالمُشْتَرِى إذا عَلِمَ العَيْبَ، والمُشْتَرِى قد اسْتَغْنَى عن الرَّدِّ، لِزَوَالِ مِلْكِه عن المَبِيعِ، وحُصُولِ الثمَنِ له من الشَّفِيعِ، ولم يَمْلِكِ الأَرْشَ؛ لأنَّه اسْتَدْرَكَ ظُلَامَتَه، ورَجَعَ إليه جَمِيعُ ثَمَنِه، فأشْبَهَ ما لو رَدَّه على البائعِ. ويَحْتَمِلُ أن يَمْلِكَ أخْذَ الأَرْشِ؛ لأنَّه عِوَضٌ عن الجُزْءِ الفائِتِ من المَبِيعِ، فلم يَسْقُطْ بزَوَالِ مِلْكِه عن المَبِيعِ، كما لو اشْتَرَى قَفِيزَيْنِ، فتَلِفَ أحَدُهُما، وأخَذَ الآخرَ. فعلى هذا، ما يَأْخُذُه من الأرْشِ يَسْقُطُ عن الشَّفِيعِ من الثَّمَنِ بِقَدْرِه؛ لأنَّ الشِّقْصَ يَجِبُ عليه بالثَّمَنِ الذي اسْتَقَرَّ (٢) عليه العَقْدُ، فأشْبَهَ ما لو أخَذَ الأرْشَ قبلَ أخْذِ الشَّفِيعِ منه. وإن عَلِمَا جَمِيعًا، فليس لواحدٍ منهما رَدٌّ ولا أرْشٌ؛ لأنَّ كلَّ واحدٍ منهما دَخَلَ على بَصِيرَةٍ، ورَضِىَ بِبَذْلِ الثَّمَنِ فيه بهذه الصِّفَةِ. وإن لم يَعْلَمَا، فلِلشَّفِيعِ رَدُّه على المُشْتَرِى، ولِلْمُشْتَرِى رَدُّه على البائِع، فإن لم يَرُدَّه الشَّفِيعُ، فلا [رَدَّ للْمُشْتَرِى] (٣)؛ لما ذَكَرْنا أَوَّلا. وإن أخَذَ الشَّفِيعُ أرْشَه من المُشْتَرِى، فلِلمُشْتَرِى أخْذُه من البائعِ. وإن لم يَأْخُذْ منه شَيْئًا، فلا شىءَ لِلْمُشْتَرِى. ويَحْتَمِلُ أن يَمْلِكَ أخْذَه، على الوَجْهِ الذي ذَكَرْناه. فإذا أخَذَه، فإن كان الشَّفِيعُ لم يُسْقِطْه عن المُشْتَرِى، سَقَطَ عنه من الثَّمَنِ بِقَدْرِه؛ لأنَّه الثَّمنُ الذي اسْتَقَرَّ عليه البَيْعُ، وسُكُوتُه لا يُسْقِطُ حَقَّه، وإن أسْقَطَه عن المُشْتَرِى، تَوَفَّرَ عليه، كما لو زادَه على الثَّمَنِ باخْتِيارِه. فأمَّا إن اشْتَراه بالبَرَاءِة من كلِّ عَيْبٍ، فالصَّحِيحُ من المَذْهَبِ أنَّه (٤) لا يَبْرأُ، فيكونُ كأنَّه لم يَبْرَأْ إليه من
(٢) في الأصل: "يستقر".(٣) في م: "يرد المشترى".(٤) في م: "أن".