blood or property (7)." Al-Tirmidhi said: This is a hasan sahih (good, authentic) hadith. A similar one is narrated from Abu Sa'id (8). The indication is twofold: first, he did not set a price even though they asked him to do so; if it were permissible, he would have answered their request. Second, he provided the reason that it is an injustice, and injustice is forbidden. Furthermore, it is their property, so it is not permissible to prevent them from selling it at a price upon which both the buyer and the seller have agreed, as the community has agreed upon. Some of our companions said: Price-setting is a cause of high prices, because when those who import goods hear of this, they will not bring their merchandise to a land where they are compelled to sell it at prices other than what they desire. Moreover, those who possess goods will refrain from selling them and will hoard them. People in need of these goods will then seek them out but will find them only in small quantities, causing them to bid up the price to acquire them, which leads to high prices and results in harm to both sides: the owners, by preventing them from selling their property, and the buyer, by preventing him from achieving his goal; thus, it is forbidden. As for the hadith of Umar, Sa'id and al-Shafi'i narrated that when Umar returned, he took account of himself, then came to Hatib in his house and said: "That which I said to you is not a firm command from me, nor a decree, but rather it was something I intended for the benefit of the people of the city, so sell wherever you wish and however you wish." This is a retraction in favor of what we have stated. The harm they mentioned is present even if one sells [the goods] in his own house, and he is not prevented from that.
764 - Issue: He said: (And it is forbidden to meet the caravans [to buy their goods before they reach the market]).
If they are met and goods are purchased from them, they have the option once they enter the market and realize they have been deceived (1) to rescind the sale if they wish.
(7) Recorded by Abu Dawud, in: Chapter on Price-Setting, from the Book of Sales. Sunan Abi Dawud 2/244. Al-Tirmidhi, in: Chapter on What Has Been Reported Regarding Price-Setting, from the Chapters on Sales. Aridat al-Ahwadhi 6/53. Ibn Majah, in: Chapter on He Who Dislikes Price-Setting, from the Book of Trade. Sunan Ibn Majah 2/741, 742. It was also recorded by al-Darimi, in: Chapter on the Prohibition of Price-Setting Among the Muslims, from the Book of Sales. Sunan al-Darimi 2/249. And Imam Ahmad, in: Al-Musnad 3/156, 286. (8) Recorded by Ibn Majah, in: Chapter on He Who Dislikes Price-Setting, from the Book of Trade. Sunan Ibn Majah 2/742. And Imam Ahmad, in: Al-Musnad 3/85. (9) Omitted from copy (m). (1) In copy (m): "upon them".
دَمٍ، ولَا مَالٍ" (٧). قال التِّرْمِذِىُّ: هذا حديثٌ حسنٌ صحيحٌ، وعن أبي سَعِيدٍ مثلُه (٨). فوَجْهُ الدِّلَالَةِ من وَجْهَيْنِ؛ أحَدِهما، أنَّه لم يُسَعِّرْ، وقد سَأَلُوه ذلك، ولو جازَ لأَجابَهُم إليه. الثانى، أنَّه عَلَّلَ بكَوْنِه مَظْلِمَةً، والظُّلْمُ حرامٌ، ولأنَّه مَالُه، فلم يَجُزْ مَنْعُه من بَيْعِه بما تَراضَى عليه المُتَبايِعَانِ، كما اتَّفَقَ الجَماعَةُ عليه. قال بعضُ أصْحابنا: التَّسْعِيرُ سَبَبُ الغَلَاءِ، لأنَّ الجَالِبينَ إذا بَلَغَهُم ذلك، لم يَقْدَمُوا بِسِلَعِهِمْ بَلَدًا يُكْرَهُونَ على بَيْعِها فيه بغيرِ ما يُرِيدُونَ، ومَنْ عندَه البضاعَةُ يَمْتَنِعُ من بَيْعِها، ويَكْتُمُها، ويَطْلُبُها أهْلُ الحاجَةِ إليها، فلا يَجِدُونَها إلَّا قَلِيلًا، فيَرْفعُونَ فى ثمَنِها لِيَصِلُوا إليها، فتَغْلُوا الأسْعارُ، ويَحْصُلُ الإِضْرارُ بالجَانِبَيْنِ، جانِبِ المُلَّاكِ فى مَنْعِهِمْ من بَيْعِ أمْلاكِهِمْ، وجانِب المُشْتَرِى فى مَنْعِه من الوُصُولِ إلى غَرَضِه، فيكونُ حَرَامًا. فأمَّا حَدِيثُ عمرَ، فقد رَوَى فيه سعيدٌ، والشَّافِعِىُّ، أنَّ عمرَ لَمَّا رَجَعَ حاسَبَ نَفْسَهُ، ثمَّ أتَى حَاطِبًا فى دَارِه، فقال: إنَّ الذى قلتُ لك ليس بِعَزِيمَةٍ مِنِّى ولا قَضَاءٍ، وإنَّما هو شىءٌ أرَدْتُ به الخَيْرَ لأَهْلِ البَلَدِ، فحيثُ شِئْتَ فَبِعْ كيف شِئْتَ. وهذا رُجوعٌ إلى ما قُلْنا. وما ذَكَرُوهُ من الضَّرَرِ مَوْجُودٌ فيما إذا (٩) باعَ فى بَيْتِه، ولا يُمْنَعُ منه.
٧٦٤ - مسألة؛ قال: (ونُهِىَ عَنْ تَلَقِّى الرُّكْبَانِ)
فإن تُلُقُّوا، واشْتُرِىَ مِنْهُمْ، فَهُمْ بالْخِيَارِ إذَا دَخَلُوا السُّوقَ، وعَرَفُوا أنَّهُمْ (١) قَدْ غُبِنُوا إنْ أَحَبُّوا أنْ يَفْسَخُوا البَيْعَ فَسَخُوا. رُوِىَ أنَّهم كانوا يَتَلَقَّوْن الأَجْلَابَ،
(٧) أخرجه أبو داود، فى: باب فى التسعير، من كتاب البيوع. سنن أبي داود ٢/ ٢٤٤. والترمذى، فى: باب ما جاء فى التسعير، من أبواب البيوع. عارضة الأحوذى ٦/ ٥٣. وابن ماجه، فى: باب من كره أن. يسعر، من كتاب التجارات. سنن ابن ماجه ٢/ ٧٤١، ٧٤٢.كما أخرجه الدارمى، فى: باب فى النهى عن أن يسعر فى المسلمين، من كتاب البيوع. سنن الدارمى٢/ ٢٤٩. والإمام أحمد، فى: المسند ٣/ ١٥٦، ٢٨٦.(٨) أخرجه ابن ماجه، فى: باب من كره أن يسعر، من كتاب التجارات. سنن ابن ماجه ٢/ ٧٤٢. والإمام أحمد، فى: المسند ٣/ ٨٥.(٩) سقط من: م.(١) فى م: "عليهم".
