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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 6 · Page 157Section

Translation · EN

the rest is delayed by a long delay, the sale is permissible for that which has matured, and it is not permissible for the remainder. Abu al-Khattab said: It is permissible to sell what is in the orchard of that [same] genus. This is the second opinion of the companions of al-Shafi'i, because the single genus is combined with one another to complete the nisaab (threshold) for Zakat, so it follows it in the permissibility of sale, like the single variety. The first [opinion] is more appropriate, because the two varieties may have a wide disparity in their maturation, so one does not follow the other in the appearance of suitability, just like two different genera. It differs from Zakat, for the intention there is wealth from that genus of property due to the proximity of its benefit and each variety taking the place of the other in its intended purpose. The reasoning here is the proximity of the maturation of one to the other and the prevention of the harm resulting from shared ownership and the division of hands; this does not occur in two different varieties, so it is, in this regard, like two different genera.

Section: As for the same variety from two different orchards, one does not follow the other in the permissibility of sale until suitability appears in one of them, regardless of whether they are adjacent or distant. This is the Madhhab of al-Shafi'i. It is narrated from Ahmad another report: that the appearance of suitability in a tree in a separate plot of land (qarah) is considered suitability for it and for what is near it. Malik also held this view, because they are close in suitability, so they resemble a single plot. And because the intention is safety from blight, which has been achieved. The first Madhhab [holds] that he only deemed that which had not shown suitability as equivalent to that which had, and as a follower of it, to prevent the harm of shared ownership and the division of hands; otherwise, the principle is the assessment of each thing by itself. What is in another plot does not contain this harm, so it must not follow the other, just as if they were far apart. What they have mentioned is invalidated by that which is not adjacent to it from that same variety. If the suitability of some of the single variety appeared, and one singled out for sale that which had not shown suitability from the remainder of the variety in that orchard, it is not permissible, because it enters under the generality of the prohibition. Its analogy is estimated upon the specific case [exempted] from the generality.

Notes

(5) In manuscript (M): "like the genus". (6) Al-Qarah of lands: every piece of land that is separate, including palm groves and others. Lisan al-Arab (q-r-h). (7) In the original manuscript: "they differ" (yatafawatan), [corrected to: "they are close" (yataqaraban)].

Arabic (Source)

البعضِ تَأْخِيرًا كَثِيرًا، فالبَيْعُ جائِزٌ فيما أدْرَكَ، ولا يَجُوزُ في الباقِى. وقال أبو الخَطَّابِ: يجوزُ بَيْعُ ما في البُسْتانِ مِن ذلك الجِنْسِ. وهو الوَجْهُ الثّانِى لأصحابِ الشّافِعِيِّ؛ لأنّ الجِنْسَ الواحِدَ يُضَمُّ بَعْضُه إلى بَعْضٍ في إكمالِ النِّصابِ في الزَّكاةِ، فيَتْبَعُه في جوازِ البَيْعِ، كالنَّوْعِ الواحِدِ. والأوَّلُ أوْلَى؛ لأنَّ النَّوْعَيْنِ قد يَتَباعَدُ إدراكُهما، فلم يَتْبَعْ أحَدُهما الآخَرَ في بُدُوِّ الصَّلاحِ، كالجِنْسَيْنِ. ويُخالِفُ الزَّكاةَ؛ فإنّ القَصْدَ هو الغِنَى مِن جِنْسِ ذلك المالِ، لِتَقارُبِ مَنْفَعَتِه، وقِيامِ كُلِّ نَوْعٍ مَقامَ النَّوْعِ الآخَرِ في المَقْصُودِ. والمَعْنَى هاهُنا؛ هو تَقارُبُ إدراكِ أحَدِهما مِن الآخَرِ، ودَفْعُ الضَّرَرِ الحاصِلِ بالاشْتِراكِ، واخْتِلافِ الأَيْدِى، ولا يَحْصُلُ ذلك في النَّوْعَيْنِ، فصارَ في هذا كالجِنْسَيْنِ (٥).

فصل: فأمَّا النَّوْعُ الواحِدُ من بُسْتانَيْنِ، فلا يَتْبَعُ أحَدُهما الآخَرَ في جوازِ البَيْعِ حتى يَبْدُوَ الصَّلاحُ في أحَدِهما، مُتَجاوِرَيْنِ كانا أو مُتَباعِدَيْنِ، وهذا مَذْهَبُ الشّافِعِيِّ. وحُكِىَ عن أحمدَ رِوايَةٌ أُخْرَى؛ أنّ بُدُوَّ الصَّلاحِ في شَجَرَةٍ مِن القَراحِ (٦) صلاحٌ له، ولما قارَبَه. وبهذا قال مالِكٌ؛ لأنَّهما يَتَقارَبانِ (٧) في الصَّلاحِ، فأشْبَها القَراحَ الواحِدَ. ولأنَّ المَقْصُودَ الأمْنُ مِن العاهَةِ، وقد وُجِدَ. والمَذْهَبُ الأوَّلُ؛ لأنَّه إنَّما جَعَلَ ما لم يَبْدُ صلاحُه بمَنْزِلَة ما بدا، وتابِعًا له، دَفْعًا لضَرَرِ الاشْتِراكِ، واخْتِلافِ الأيْدِى، وإلَّا فالأصلُ اعْتِبارُ كُلِّ شَىءٍ بِنَفْسِه. وما في قَراحٍ آخَرَ لا يُوجَدُ فيه هذا الضَّرَرُ، فوَجَبَ أنْ لا يَتْبَعَ الآخَرَ، كما لو تَباعَدا. وما ذَكَرُوه يَنْتَقِضُ بما لم يُجاوِرْه مِن ذلك النَّوْعِ. ولو بدا صَلاحُ بعضِ النَّوْعِ الواحِدِ، فأفْرَدَ بالبَيْعِ ما لم يَبْدُ صَلاحُه مِن بَقِيَّةِ النَّوْعِ مِن ذلك البُسْتانِ، لم يَجُزْ؛ لِدُخُولِه تحتَ عُمُومِ النَّهْىِ. ويُقَدَّرُ قِياسهُ على الصُّورَةِ المَخْصُوصَةِ مِن العُمُومِ،

Notes

(٥) في م: "كالجنس".(٦) القَراح مِن الأرَضِين: كل قطعة على حِيالِها من منابت النخل وغير ذلك. لسان العرب (ق ر ح).(٧) في الأصل: "يتفاوتان".

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