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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 6 · Page 414

Translation · EN

The second condition regarding which there is a difference of opinion is the specification of the place of delivery (ifa'). The Qadi (al-Qadi Abu Ya'la) said: It is not a condition. Ibn al-Mundhir narrated this from Ahmad, Ishaq, and a group of the Hadith scholars (Ahl al-Hadith). Abu Yusuf and Muhammad (al-Shaybani) also held this view. It is one of the two opinions of al-Shafi'i, due to the saying of the Prophet (peace and blessings of Allah be upon him): "Whoever enters into a Salam contract, let him do so for a known measure, a known weight, and until a known term." He did not mention the place of delivery, which indicates that it is not a condition. Furthermore, in the hadith regarding it, the Jew entered into a Salam contract with the Prophet (peace and blessings of Allah be upon him), and the Prophet (peace and blessings of Allah be upon him) said: "Not from the orchard of the sons of so-and-so, but [in] a specified measure and until a specified term." He did not mention the place of delivery. Also, because it is a contract of exchange (mu'awada), mentioning the place of delivery is not a condition, like sales of specific items. Al-Thawri said: Mentioning the place of delivery is a condition; this is the second opinion of al-Shafi'i. Al-Awza'i said: It is disapproved (makruh), because possession becomes due upon its arrival, and its location is not known at that time, so stipulating it becomes necessary so that it is not unknown (majhul). Abu Hanifa and some of the companions of al-Shafi'i said: If carrying it involves a cost (mu'na), stipulating it is mandatory; otherwise, it is not mandatory, because if there is a cost for carrying it, the purpose regarding it differs, unlike cases where there is no cost. Ibn Abi Musa said: If they are in a wilderness (bariyya), it is necessary to mention the place of delivery; if they are not in a wilderness, mentioning the place of delivery is good, and if they do not mention it, the delivery is at the place of the contract. This is because whenever they are in a wilderness, delivery at the place of the contract is impossible, so if one omits mentioning it, it remains unknown. If they are not in a wilderness, the contract implies delivery at its location, so that is sufficient without mentioning it; if they do mention it, it is a confirmation, which is good. If he stipulates delivery in a different place, it is valid; because it is a contract of sale, so it is valid to stipulate the delivery in other than the place of [the contract], like sales of specific items. Also, because he stipulated the mention of the place of delivery, it is valid, just as if he had mentioned it at the place of the contract. Ibn Abi Musa mentioned another report that it is not valid, because he stipulated something contrary to what the contract implies, since the contract implies delivery at its location.

Notes

(9) Its citation (takhrij) was provided previously on page 384. (10) Its citation was provided previously on page 406. (11) In manuscript M, both here and subsequently, it is written as "lahmihi (its meat)", which is an error. (12) In manuscript A, it is written as "lazimahu (it became binding upon him)".

Arabic (Source)

الشَّرْط الثاني المُخْتَلَفُ فيه، تَعَيُّنُ مَكَانِ الإِيفَاءِ. قال القاضِى: ليس بِشَرْطٍ. وحَكاهُ ابنُ المُنْذِرِ عن أحمدَ، وإسحاقَ، وطَائِفَةٍ من أهْلِ الحَدِيثِ. وبه قال أبو يوسفَ ومحمدٌ. وهو أحَدُ قَوْلَىِ الشَّافِعِيِّ؛ لقولِ النَّبيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "من أسْلَمَ فَلْيُسْلِمْ في كَيْلٍ مَعْلُومٍ، أو وَزْنٍ مَعْلُومٍ، إلى أجَلٍ مَعْلُومٍ" (٩). ولم يَذْكُرْ مَكَانَ الإِيفَاءِ، فدَلَّ على أنَّه لا يُشْتَرَطُ. وفى الحَدِيثِ الذي فيه، أنَّ اليَهُودِيَّ أسْلَمَ إلى النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فقال النَّبِيُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "أَمَّا مِنْ حَائِطِ بَنِى فُلَانٍ فَلَا، ولكِنْ كَيْلٌ مُسَمًّى، إلَى أجَلِ مُسَمًّى" (١٠). ولم يَذْكُرْ مكانَ الإِيفَاءِ. ولأنَّه عَقْدُ مُعَاوَضَةٍ، فلا يُشْتَرَطُ فيه ذِكْرُ مَكانِ الإِيفَاءِ، كبُيُوعِ الأَعْيانِ، وقال الثَّوْرِيُّ: يُشْتَرَطُ ذِكْرُ مَكانِ الإِيفَاءِ. وهو القولُ الثانى للشَّافِعِيِّ. وقال الأَوْزَاعِيُّ: هو مَكْرُوهٌ؛ لأنَّ القَبْضَ يَجِبُ بِحُلُولِه، ولا يُعْلَمُ مَوْضِعُهُ حِينَئِذٍ، فيَجِبُ شَرْطُه لئَلَّا يكونَ مَجْهُولًا. وقال أبو حنيفةَ، وبعضُ أصْحَابِ الشَّافِعِيِّ: إنْ كان لِحَمْلِه (١١) مُؤْنَةً، وَجَبَ شَرْطُه، وإلَّا فلا يَجِبُ؛ لأنَّه إذا كان لِحَمْلِه مُؤْنَةً اخْتَلَفَ فيه الغَرَضُ، بِخِلَافِ ما لا مُؤْنَةَ فيه. وقال ابنُ أبي موسى: إنْ كانا في بَرِّيَّةٍ لَزِمَ (١٢) ذِكْرُ مَكَانِ الإِيفَاءِ، وإن لم يكُونَا في بَرِّيَّةٍ، فذِكْرُ مكانِ الإِيفَاءِ حَسَنٌ، وإن لم يَذْكُرَاهُ كان الإِيفَاءُ مكانَ العَقْدِ؛ لأنَّه متى كانا في بَرِّيَّةٍ لم يُمْكِنِ التَّسْلِيمُ في مكانِ العَقْدِ، فإذا تَرَكَ ذِكْرَه كان مَجْهُولًا، وإن لم يكُونَا في بَرِّيَّةٍ اقْتَضَى العَقْدُ التَّسْلِيمَ في مَكَانِه، فاكْتَفَى بذلك عن ذكْرِه، فإن ذَكَرَه كان تَأْكِيدًا، فكان حَسَنًا. فإن شَرَطَ الإِيفَاءَ في مَكَانٍ سَواءٍ، صَحَّ؛ لأنَّه عَقْدُ بَيْعٍ، فصَحَّ شَرْطُ ذِكْرِ الإِيفَاءِ في غيرِ مَكَانِه، كَبُيُوعِ الأَعْيَانِ. ولأنَّه شَرَطَ ذِكْرَ مَكانِ الإِيفَاءِ، فَصَحَّ، كما لو ذَكَرَهُ في مَكَانِ العَقْدِ. وذَكَرَ ابنُ أبى موسى رِوَايَةً أُخْرَى، أنَّه لا يَصِحُّ؛ لأنَّه شَرَطَ خِلَافَ ما اقْتَضَاهُ العَقْدُ، لأنَّ العَقْدَ يَقْتَضِى

Notes

(٩) تقدم تخريجه في صفحة ٣٨٤.(١٠) تقدم تخريجه في صفحة ٤٠٦.(١١) في م هنا وفيما يأتى: "لحمه" خطأ.(١٢) في أ: "لزمه".

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