and likewise in his separation from his companion. The judge [al-Qadi] said: The option is not interrupted, because it is a ruling tied to separation, so it is not established in the case of compulsion, just as if divorce were tied to it. The companions of al-Shafi'i have two views similar to these. According to the view of one who does not see the interruption of the option, if one of them is compelled to separate from his companion, the option of his companion is interrupted, just as if he had fled from him and separated from him without his consent; the option remains for the one who was compelled in the session in which the compulsion ceases, until he separates. If both are compelled, the option of both is interrupted, because the option of each of them is interrupted by the other's separation from him, so it is similar to if his companion were compelled while he was not. Ibn 'Aqil mentioned among the scenarios of compulsion: if they saw a beast of prey or a tyrant they feared, so they fled in terror from it, or if a torrent carried them, or a wind separated them.
Section: If one of them is mute, his gesture takes the place of his speech. If his gesture is not understood, or if he becomes insane or loses consciousness, his guardian from the father, his testamentary executor, or the ruler takes his place. This is the school of al-Shafi'i. If one of them dies, his option is voided, because it is no longer possible for him to exercise the option, and the option is not inherited. As for the remaining one, his option is also voided, because it is voided by separation, and separation by death is greater. It is possible that it is not voided, because separation by bodies has not occurred. If the deceased is carried away, the option is voided, because separation has occurred by body and soul together.
Section: 'Amr ibn Shu'ayb reported from his father, from his grandfather, that the Prophet (peace and blessings of Allah be upon him) said: "The seller and the buyer have the option until they separate, unless it is a sale of option. It is not permissible for him to separate from his companion for fear that he might ask to cancel the sale." Reported by al-Nasa'i, al-Athram, and al-Tirmidhi, who said: A Hasan (sound) hadith. His statement: "Unless it is a sale of option," it is possible that he meant
(11) Recorded by al-Nasa'i, in: Chapter on the Obligation of the Option for the Two Parties to a Sale before they separate bodily, from the Book of Sales. Al-Mujtaba 7/221. And al-Tirmidhi, in: Chapter on what has been narrated regarding the two parties to a sale having an option as long as they have not separated, from the Chapters on Sales. 'Aridat al-Ahwadhi 5/256. It was also recorded by Abu Dawud, in: Chapter on the Option of the Two Parties to a Sale, from the Book of Sales. Sunan Abi Dawud 2/245. And Imam Ahmad, in: Al-Musnad 2/183.
فكَذَلِكَ فى مُفَارَقَتِه لِصَاحِبِه. وقال القَاضِى: لا يَنْقَطِعُ الخِيَارُ؛ لأنَّه حُكْمٌ عُلِّقَ على التَّفَرُّقِ، فلم يَثْبُتْ مع الإكْرَاهِ، كما لو عُلِّقَ عليه الطَّلَاقُ. ولِأصْحَابِ الشَّافِعِيِّ وَجْهَانِ كهذَيْنِ. فعَلَى قَوْلِ مَنْ لا يَرَى انْقِطاعَ الخِيَارِ، إنْ أُكْرِهَ أحَدُهما على فُرْقَةِ صَاحِبِه، انْقَطَعَ خِيَارُ صَاحِبِه، كما لو هَرَبَ منه، وفَارَقَه بغيرِ رِضَاهُ، ويكونُ الخِيارُ لِلْمُكْرَهِ منهما فى المَجْلِسِ الذى يَزُولُ عنه فيه الإِكْرَاهُ، حتى يُفارِقَهُ، وإن أُكْرِهَا جَمِيعًا انْقَطَعَ خِيَارُهما؛ لأن كُلَّ وَاحِدٍ منهما يَنْقَطِعُ خِيَارُه بِفُرْقَةِ الآخَرِ له، فأَشْبَه ما لو أُكْرِهَ صَاحِبُه دُونَه. وذَكَرَ ابنُ عَقِيلٍ من صُوَرِ الإِكْرَاهِ، ما لو رَأَيَا سَبُعًا أو ظَالِمًا خَشِيَاهُ، فهَرَبَا فَزَعًا منه، أو حَمَلَهما سَيْلٌ أو فَرَّقَتْ رِيحٌ بينهما.
فصل: وإن خَرِسَ أحَدُهما، قامَتْ إشارَتُه مَقامَ لَفْظِه، فإن لم تُفْهَمْ إشَارَتُه، أو جُنَّ، أو أُغْمِىَ عليه، قَامَ وَلِيُّه من الأَبِ، أو وَصِيُّه، أو الحَاكِمُ، مَقامَه، وهذا مذهبُ الشَّافِعِيِّ. وإنْ مَاتَ أحَدُهما بَطَلَ خِيارُه؛ لأنَّه قَدْ تَعَذَّرَ منه الخِيارُ، والخِيارُ لا يُوَرَّثُ. وأما الباقى منهما فيَبْطُلُ خِيارُه أيضًا؛ لأنَّه يَبْطُلُ بِالتَّفَرُّقِ، والتَّفَرُّقُ بِالمَوْتِ أَعْظَمُ، ويَحْتَمِلُ أنْ لا يَبْطُلَ؛ لأنَّ التَّفَرُّقَ بالأبدَانِ لم يَحْصُلْ. فإنْ حُمِلَ المَيِّتُ بَطَلَ الخِيَارُ؛ لأنَّ الفُرْقَةَ حَصَلَتْ بِالبَدَنِ والرُّوحِ مَعًا.
فصل: وقد رَوَى عَمْرُو بنُ شُعَيْبٍ، عن أبِيهِ، عن جَدِّهِ، أنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "البَائِعُ والمُبْتَاعُ بِالخِيَارِ حَتَّى يَتَفَرَّقَا، إلَّا أن تَكُونَ صَفْقَةَ خِيَارٍ، فلا يَحِلُّ له أن يُفَارِقَ صَاحِبَهُ خَشْيَةَ أن يسْتَقِيلَهُ". رَوَاهُ النَّسَائِىُّ، والأثْرَمُ، والتِّرْمِذِيُّ (١١)، وقال: حَدِيثٌ حَسَنٌ. وقَوْلُهُ: "إلا أن تَكُونَ صَفْقَةَ خِيَارٍ". يَحْتَمِلُ أنَّه أرادَ
(١١) أخرجه النسائي، فى: باب وجوب الخيار للمتبايعين قبل افتراقهما بأبدانهما، من كتاب البيوع. المجتبى ٧/ ٢٢١. والترمذى، فى: باب ما جاء فى البيعين بالخيار ما لم يتفرقا، من أبواب البيوع. عارضة الأحوذى ٥/ ٢٥٦.كما أخرجه أبو داود، فى: باب فى خيار المتبايعين، من كتاب البيوع. سنن أبى داود ٢/ ٢٤٥. والإمام أحمد، فى: المسند ٢/ ١٨٣.