it is not delivered, and this is because he stipulated the delay of the delivery of the sold item until the seller has received his benefit. Furthermore, the requirement of a sale is the ownership of the sold item and its benefits, and this is a condition that contradicts it. Ibn 'Aqil said: There is a second narration that both the sale and the condition are void. It was transmitted by 'Abd Allah ibn Muhammad al-Faqih regarding a man who buys a slave woman from a man and stipulates that she serves him, then the sale is void. This narration does not indicate the subject of dispute in this issue; for stipulating the service of a slave woman is void for two reasons: First, because it is unknown, and an absolute stipulation implies her service forever, and there is no disagreement regarding its invalidity. The disagreement only concerns stipulating a known benefit. Second, because he stipulates her service after the passing of his ownership over her, which leads to being alone with her (khalwa), the danger of looking at her, and companionship, and this is not found in other cases; that is why the lending of a young slave woman to someone who is not her mahram is prohibited. Malik said: If one stipulates riding to a nearby place, it is permissible, and if it is to a distant place, it is disliked, because indulgence is granted for minor matters. Our argument is what Jabir reported: That he sold the Prophet (may Allah bless him and grant him peace) a camel, and he stipulated its back (the right to ride it) to Medina. In one wording, he said: "So I sold it to him for an uqiyya, and I exempted its transport to my family." Agreed upon. In another wording, he said: "So I sold it to him for five uqiyas." He said: I said: On the condition that I have its back to Medina. He said: "And you shall have its back to Medina." Muslim reported it. And because