forbade a sale and a condition [5]. Furthermore, a valid condition does not affect the sale even if they are numerous, while a corrupt one affects it even if it is singular. The hadith we narrated points to the distinction. Also, if slight uncertainty (gharar) is tolerated in a contract, it does not necessarily follow that a large amount is tolerated. Their hadith is not authentic, it has no basis, Ahmad denied it, and we do not know it to be narrated in any Musnad, so it is not to be relied upon. The Qadi's statement that the prohibition remains in its generality for every two conditions is also far-fetched; for a condition that the contract necessitates does not affect it without disagreement. As for a condition that is of the interest of the contract—such as a deferment, an option, collateral, a guarantor, or the stipulation of an attribute in the sold item like writing or craftsmanship—it involves the interest of the contract, so it should not affect its invalidity either, whether few or many. Ahmad did not mention anything of this category in this issue, so the outward meaning is that it is not intended by him.
Section: Conditions are divided into four categories. The first is that which is of the necessity of the contract, such as stipulating delivery, the option of the session (khiyar al-majlis), and immediate exchange of payment and item. The existence of this is like its non-existence; it provides no ruling and does not affect the contract.
The second is that which involves the interest of the contracting parties, such as a deferment, an option, collateral, a guarantor, witness, or the stipulation of an intended attribute in the sold item, such as craftsmanship, writing, and the like. This is a permissible condition that must be fulfilled, and we know of no disagreement regarding the validity of these two categories.
The third is that which is not of its necessity, nor of its interest, and does not contradict its necessity. It is of two types: the first is stipulating a benefit for the seller in the sold item, and this has already been mentioned. The second is stipulating one contract within another, such as selling something on the condition that he sells him something else, or buys
(5) Its documentation was mentioned previously on pages 165, 166. (6) In M: "nor". (7) In M there is an addition: "to".
نَهَى عن بَيْعٍ وشَرْطٍ (٥). ولأنّ الصَّحِيحَ لا يُؤَثِّرُ فى البَيْعِ وإنْ كَثُرَ، والفاسِدُ يُؤَثِّرُ فيه وإنِ اتَّحَدَ. والحَدِيثُ الذى رويناه يَدُلُّ على الفَرْقِ. ولأنَّ الغَرَرَ اليَسِيرَ إذا احْتُمِلَ فى العَقْدِ، لا يَلْزَمُ منه احْتِمالُ الكَثِيرِ. وحَدِيثُهُم لم يَصِحَّ، وليس له أصْلٌ، وقد أنْكَرَه أحمدُ، ولا نَعْرِفُه مَرْوِيًّا فى مُسْنَدٍ، فلا (٦) يُعَوَّلُ عليه. وقولُ القاضى: إنّ النَّهْىَ يَبْقَى على عُمُومِه فى كُلِّ شَرْطَيْنِ. بَعِيدٌ أيضًا؛ فإنَّ شَرْطَ ما يَقْتَضِيه العَقْدُ لا يُؤَثِّرُ فيه بغيرِ خلافٍ، وشَرْطَ ما هو مِن مَصْلَحَةِ العَقْدِ، كالأجَلِ، والخِيارِ، والرَّهْنِ، والضَّمِينِ، وشَرْطَ صِفَةٍ فى المَبِيعِ، كالكِتابَةِ، والصِّنَاعَةِ، فيه مَصْلَحَةُ العَقْدِ، فلا يَنْبَغِى أنْ يُؤَثِّرَ أيضًا فى بُطْلانِه، قَلَّتْ أو كَثُرَتْ. ولم يَذْكُرْ أحمدُ فى هذه المَسْأَلَةِ شَيْئًا مِن هذا القِسْمِ، فالظَّاهِرُ أَنَّه غيرُ مُرادٍ له.
فصل: والشُّرُوطُ تَنْقَسِمُ (٧) أرْبَعَةَ أَقْسَامٍ؛ أحَدها، ما هو مِن مُقْتَضَى العَقْدِ، كاشْتِراطِ التَّسْلِيمِ، وخِيارِ المَجْلِسِ، والتَّقابُضِ فى الحالِ. فهذا وُجُودُه كعَدَمِه، لا يفيدُ حُكْمًا، ولا يُؤَثِّرُ فى العَقْدِ.
الثَّانِي، تَتَعَلَّقُ به مَصْلَحَةُ العاقِدَيْنِ، كالأجَلِ، والخِيارِ، والرَّهْنِ، والضَّمِينِ، والشَّهادَةِ، أو اشْتِرَاطِ صِفَةٍ مَقْصُودَةٍ فى المَبِيعِ، كالصِّناعَةِ والكِتابَةِ، ونَحْوِها. فهذا شَرْطٌ جائِزٌ يَلْزَمُ الوفاءُ به. ولا نَعْلَمُ فى صِحَّةِ هَذَيْنِ القِسْمَيْنِ خلافًا.
الثّالث، ما ليس مِن مُقْتَضاه، ولا مِن مَصْلَحَتِه، ولا يُنافِى مُقْتَضاه، وهو نوعانِ، أحَدُهما، اشْتِراطُ مَنْفَعَةِ البائِعِ فى المَبِيعِ، فهذا قد مَضَى ذِكْرُه. الثَّانِي، أنْ يَشْتَرِطَ عَقْدًا فى عَقْدٍ، نَحْوَ أنْ يَبِيعَه شَيْئًا بشَرْطِ أنْ يَبِيعَه شَيْئًا آخَرَ، أو يَشْتَرِىَ
(٥) تقدَّم تخريجه فى صفحة ١٦٥، ١٦٦.(٦) فى م: "ولا".(٧) فى م زيادة: "إلى".