that they were not established contrary to the original rule for a reason specific to deferment. What they mentioned as a warning [against this view] is incorrect, because that only holds if the meaning that necessitates [the ruling] is present in the derivative case (far') in a manner of emphasis, and that is not the case here. Indeed, the remoteness from harm is not what necessitates the validity of a deferred Salam contract; rather, what validates it is something else, the convergence of which we did not mention here, and we have explained their divergence. Once this is established, if he sells to him what is valid for Salam in an immediate contract as a debt (dhimmah), it is valid, and its meaning is the meaning of Salam; they only differ in wording.
Second section: It is necessary that the term be known, due to the saying of the Almighty: {When you contract a debt for a stated term} [Al-Baqarah: 282], and the saying of the Prophet (peace and blessings of Allah be upon him): "To a known term." We are not aware of any disagreement regarding the condition of knowing the term in general. As for its manner, he needs to inform him of a specific time that does not vary; it is not valid to defer it to the harvest, the shearing, or similar events. This is also the position of Ibn Abbas, Abu Hanifah, al-Shafi'i, and Ibn al-Mundhir. From Ahmad, there is another narration in which he said: I hope there is no harm in it. This is the position of Malik and Abu Thawr. It is narrated from Ibn Umar that he used to buy to the time of 'ata' (the distribution of stipends). This is also the position of Ibn Abi Layla. Ahmad said: If it is something that is known, then I hope [it is permissible], and likewise if he says: 'until the arrival of the raiders.' This is interpreted as meaning he intended the time of the 'ata', because that is known; as for the 'ata' itself, it is in itself unknown—it varies, is advanced, or is delayed. It is also possible that he intended the 'ata' itself, because it also fluctuates, so it resembles the harvest. Those who permitted this argued that it is a term that relates to a time of duration that is known by custom and does not vary significantly, so it resembles one saying: 'to the turn of the year.' Our argument is what was narrated from Ibn Abbas that he said: Do not trade until the harvest and the threshing, and do not trade except until a known month. Furthermore, such things vary, draw near, or move away, so it is not permissible to be a term, like the arrival of Zayd. If it is said: It has been narrated from Aisha that she said: The Messenger of Allah (peace and blessings of Allah be upon him) sent [a message] to a Jew: "Send me two garments until the time of ease (al-maysarah)." We say: Ibn al-Mundhir said: Harami ibn 'Umarah narrated it.
(3) Surah Al-Baqarah 282. (4) Reported by al-Tirmidhi in: The Chapter on what has come regarding the concession in purchasing to a term, from the Book of Sales. Aridat al-Ahwadhi 5/217. And by al-Nasa'i in: The Chapter on Sales to a Known Term, from the Book of Sales. al-Mujtaba 7/258.
تثْبُتْ على خِلَافِ الأَصْلِ لِمَعْنًى يَخْتَصُّ بالتَّأْجِيلِ. وما ذَكَرُوهُ من التَّنْبِيهِ غيرُ صَحِيحٍ؛ لأنَّ ذلك إنَّما يُجْزِىءُ فيما إذا كان المَعْنَى المُقْتَضِى مَوْجُودًا في الفَرْعِ بِصِفَةِ التَّأْكِيدِ، وليس كذلك هاهُنا؛ فإنَّ البُعْدَ من الضَّرَرِ ليس هو المُقْتَضِى لِصِحَّةِ السَّلَمِ المُؤَجَّلِ، وإنَّما المُصَحِّحُ له شىءٌ آخَرُ، لم نَذْكُرِ اجْتِمَاعَهما فيه، وقد بَيَّنَّا افْتِراقَهُما. إذا ثَبَتَ هذا، فإنَّه إن بَاعَهُ ما يَصِحُّ السَّلَمُ فيه حالًّا في الذِّمَّة، صَحَّ، ومَعْنَاهُ مَعْنَى السَّلَمِ، وإنما افْتَرَقَا في اللَّفْظِ.
الفصل الثاني، أنَّه لا بُدَّ من كَوْن الأَجَلِ مَعْلُومًا؛ لِقَوْلِه تعالى: {إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَى أَجَلٍ مُسَمًّى} (٣). وقَوْلِ النَّبيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "إلى أجَلٍ مَعْلُومٍ". ولا نَعْلَمُ في اشْتِرَاطِ العِلْمِ في الجُمْلَةِ اخْتِلافًا. فأمَّا كَيْفِيَّتُه فإنَّه يَحْتَاجُ أن يُعْلِمَهُ بِزَمَانٍ بِعَيْنِهِ لا يَخْتَلِفُ، ولا يَصِحُّ أن يُؤَجِّلَهُ بالحَصَادِ والجِزَازِ وما أشْبَهَهُ. وكذلك قال ابنُ عَبَّاسٍ، وأبو حنيفةَ، والشَّافِعِيُّ، وابنُ المُنْذِرِ. وعن أحمدَ، رِوَايَةٌ أُخْرَى، أنَّه قال: أَرْجُو أن لا يكونَ به بَأْسٌ. وبه قال مَالِكٌ وأبو ثَوْرٍ. وعن ابنِ عمرَ: أنَّه كان يَبْتَاعُ إلى العَطَاءِ. وبه قال ابنُ أبى لَيْلَى. وقال أحمدُ: إن كان شَىْءٌ يُعْرَفُ فأَرْجُو، وكذلك إن قال: إلى قُدُومِ الغُزَاةِ. وهذا مَحْمُولٌ على أنَّه أرادَ وَقْتَ العَطَاءِ؛ لأنَّ ذلك مَعْلُومٌ، فأمَّا نَفْسُ العَطَاءِ فهو في نَفْسِه مَجْهُولٌ يَخْتَلِفُ ويَتَقَدَّمُ ويَتَأَخَّرُ. ويَحْتَمِلُ أنَّه أرَادَ نَفْسَ العَطَاءِ؛ لكونِه يَتَفاوَتُ أيضًا، فأَشْبَهَ الحَصَادَ. واحْتَجَّ من أجَازَ ذلك، بأنَّه أَجَلٌ يَتَعَلَّقُ بِوَقْتٍ من الزَّمَنِ، يُعْرَفُ في العَادَةِ، لا يَتَفَاوَتُ فيه تَفَاوُتًا كثيرًا، فأشْبَهَ إذا قال: إلى رَأْسِ السَّنَةِ. ولَنا: ما رُوِىَ عن ابنِ عَبَّاسٍ، أنَّه قال: لا تَتَبَايَعُوا إلى الحَصادِ والدِّيَاسِ، ولا تَتَبَايَعُوا إلَّا إلى شَهْرٍ مَعْلُومٍ. ولأنَّ ذلك يَخْتَلِفُ ويَقْرُبُ ويَبْعُدُ، فلا يجوزُ أن يكونَ أجَلًا كَقُدُومِ زَيْدٍ. فإن قِيلَ: فقد رُوِىَ عن عَائِشَةَ أنَّها قالتْ: إنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- بَعَثَ إلى يَهُودِيٍّ، "أنِ ابْعَثْ إلَيَّ بِثَوْبَيْنِ إلَى المَيْسَرَةِ" (٤). قُلْنا: قال ابنُ المُنْذِرِ: رَوَاهُ حَرَمِيُّ بن عُمَارَةَ.
(٣) سورة البقرة ٢٨٢.(٤) أخرجه الترمذي، في: باب ما جاء في الرخصة في الشراء إلى أجل، من كتاب البيوع. عارضة الأحوذى ٥/ ٢١٧. والنسائى، في: باب البيع إلى الأجل المعلوم، من كتاب البيوع. المجتبى ٧/ ٢٥٨.
