sale, like the case of two cousins. Our evidence is what Ahmad narrated in the Musnad (40), where Ghundar narrated to us, saying Sa'id ibn Abi 'Aruba narrated to us, from al-Hakam, from 'Abd al-Rahman ibn Abi Layla, from 'Ali, may Allah be pleased with him, who said: The Messenger of Allah, peace and blessings of Allah be upon him, ordered me to sell two young brothers. I sold them and separated them, and then I mentioned this to the Prophet, peace and blessings of Allah be upon him, who said: "Go and get them back, and do not sell them unless together." It is also narrated from Abu Musa that the Prophet, peace and blessings of Allah be upon him, said: "Allah has cursed whoever separates a mother and her child, or a brother and his brother" (41). Furthermore, there is a prohibited kinship (rahim mahram) between them, so it is not permissible to separate them, just as in the case of a child and his mother. This differs from the case of two cousins, for there is no prohibited kinship between them.
Section: If one separates them before they reach puberty, the sale is invalid. Al-Shafi'i held this view regarding those under the age of seven. Abu Hanifa said: The sale is valid, because the prohibition relates to a meaning other than the sale itself, namely the harm incurred by the separation, so it does not invalidate the sale, like selling at the time of the [Friday] call to prayer. Our evidence is the hadith of 'Ali, and the fact that the Prophet, peace and blessings of Allah be upon him, ordered him to return them; if the sale were binding, it would not have been possible to return them. Abu Dawud narrated in his Sunan (43) that 'Ali separated a mother and her child, so the Prophet, peace and blessings of Allah be upon him, forbade him, and he returned what had been sold. Furthermore, it is a sale prohibited for a reason inherent to it, so it is corrupt (fasid), like the sale of wine. The argument he made is not correct, for the harm of separation is caused by the sale, so it is for a meaning inherent to it. As for restricting it to the age of seven, the general wording [of the hadith] precludes this, and it is not permissible to restrict it without evidence. If he separated them after puberty, it is permissible. Abu al-Khattab said: There are two narrations regarding this; one is that it is not permissible due to the generality of the prohibition. The second is that it is permissible; this is the correct view, based on what was narrated that Salamah ibn al-Akwa' came to Abu Bakr
(40) Al-Musnad 1/97, 98, 126, 127. It was also extracted by Ibn Majah, in: The Chapter on the prohibition of separating captives, from the Book of Commerce. Sunan Ibn Majah 2/755, 756. (41) Extracted by Ibn Majah, in: The Chapter on the prohibition of separating captives, from the Book of Commerce. Sunan Ibn Majah 2/756. (42) Omitted from: M. (43) In: The Chapter on separating captives, from the Book of Jihad. Sunan Abi Dawud 2/58.
البَيْعِ، كابْنَىِ العَمِّ. ولَنا، ما رَوَى أحْمَدُ، فى "المُسْنَدِ" (٤٠)، حَدَّثَنا غُنْدَرٌ، حَدَّثَنا سَعِيدُ بن أبى عَرُوبَةَ، عن الحَكَمِ، عن عبدِ الرحمنِ بن أبى لَيْلَى، عن عَلِىٍّ، رَضِىَ اللَّه عنه، قال: أمَرَنِى رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أنْ أبِيعَ غُلامَيْنِ أخَوَيْنِ، فبِعْتُهُما، ففَرَّقْتُ بينَهما، فذَكَرْتُ ذلك للنَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فقال: "أدْرِكْهُمَا فَارْتَجِعْهُمَا، وَلَا تَبِعْهُمَا إلَّا جَمِيعًا". ورُوِىَ عن أبى موسى، أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "لَعَنَ اللهُ مَنْ فَرَّقَ بَيْنَ الْوَالِدَةِ وَوَلَدِهَا، والْأخِ وَأخِيهِ" (٤١). ولأنَّ بَيْنَهُمَا رَحِمًا (٤٢) مَحْرَمًا، فلم يَجُزِ التَّفْرِيقُ بينَهما، كالوَلَدِ مع أُمِّهِ. ويُفارِقُ ابْنَىِ العَمِّ، فإنَّه ليس بينهما رَحِمٌ مَحْرَمٌ.
فصل: فإنْ فَرَّقَ بينَهما قبلَ البُلُوغِ، فالبَيْعُ باطِلٌ. وبه قال الشّافِعىُّ فيما دُونَ السَّبْعِ. وقال أبو حنيفةَ: البَيْعُ صَحِيحٌ؛ لأنَّ النَّهْىَ، لمَعْنًى فى غيرِ البَيْعِ، وهو الضَّرَرُ اللّاحِقُ بالتَّفْرِيقِ، فلم يَمْنَعْ صِحَّةَ البَيْعِ، كالبَيْعِ فى وقتِ النِّداءِ. ولَنا، حَدِيثُ عَلِىٍّ، وأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أمَرَه برَدِّهِما، ولو لَزِمَ البَيْعُ لما أمْكَنَ رَدُّهما. ورَوَى أبو داوُدَ فى "سُنَنِه" (٤٣)، أنَّ عَلِيًّا فَرَّقَ بين الأُمِّ ووَلَدِها، فنهاه النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فرَدَّ المَبِيعَ. ولأنَّه بَيْعٌ مُحَرَّمٌ، لمَعْنًى فيه، فَفَسَد، كبَيْعِ الخَمْرِ. ولا يَصِحُّ ما قالَه؛ فإنَّ ضَرَرَ التَّفْرِيقِ حاصِلٌ بالبَيْعِ، فكان لِمَعْنًى فيه. فأمَّا تَحْدِيدُه بالسَّبْعِ، فإنَّ عُمُومَ اللَّفْظِ يَمْنَعُ ذلك، ولا يجوزُ تَخْصِيصُه بغيرِ دَلِيلٍ، وإنْ كان فَرَّقَ بينَهما بعدَ البُلُوغِ جازَ. وقال أبو الخَطّابِ: فيه روايتانِ؛ إحداهما، لا يجوزُ؛ لعُمُومِ النَّهْىِ. والثانيةُ، يجوزُ. وهى الصَّحِيحَةُ؛ لما رُوِىَ أنَّ سَلَمَةَ بن الأكْوَعِ أتَى أبا بَكْرٍ
(٤٠) المسند ١/ ٩٧، ٩٨، ١٢٦، ١٢٧.كما أخرجه ابن ماجه، فى: باب النهى عن التفريق بين السبى، من كتاب التجارات. سنن ابن ماجه ٢/ ٧٥٥، ٧٥٦.(٤١) أخرجه ابن ماجه، فى: باب النهى عن التفريق بين السبى، من كتاب التجارات. سنن ابن ماجه ٢/ ٧٥٦.(٤٢) سقط من: م.(٤٣) فى: باب فى التفريق بين السبى، من كتاب الجهاد. سنن أبى داود ٢/ ٥٨.
