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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 6 · Page 45Section

Translation · EN

in days, so if it becomes corrupt in part of it, it becomes corrupt in its entirety, just as if he had stipulated it until the harvest (26).

Section: It is permissible for the one who holds the option to annul the contract without the presence of the other party or his consent. Malik, al-Shafi'i, Abu Yusuf, and Zufar held this view. Abu Hanifa said: He does not have the right to annul except in the presence of the other party; because the contract involves the right of both contracting parties, so neither of them owns the right to annul it without the presence of the other, like a deposit (wadi'a). Our evidence is that it is a dissolution of a contract that does not depend on the consent of the other party, therefore it does not depend on his presence, just like divorce. What they argued is invalidated by divorce; furthermore, the depositor has no right in the deposit (regarding the annulment of the contract), and its annulment is valid even in his absence.

Section: If the period of the option expires and neither of them has annulled it, the option becomes void and the contract becomes binding. This is the position of Abu Hanifa and al-Shafi'i. The Qadi said: It does not become binding merely by the passage of time. This is the position of Malik; because the period of the option was set for a right he holds, not a right held against him, so the ruling does not become binding solely by the passage of time, like the expiry of the term in the case of the master (regarding the mukatab slave). Our evidence is that it is a period attached to the contract, so it becomes void upon its expiration, like a fixed term (ajal). Furthermore, ruling that it remains would lead to the continuation of the option beyond the period for which they stipulated it. The condition is the cause of the option, so it is not permissible for what is not covered by it to be established through it. Also, because it is a time-bound ruling, it expires upon the expiration of its time, like all other time-bound matters. Additionally, the sale implies bindingness, and its requirement was only suspended by the condition; therefore, in what the condition does not cover, its requirement must be established due to the disappearance of the opposing factor, as if he had finalized it (28). As for the master, the period was only set for the entitlement to demand, and it is entitled by the expiration of the period. The ruling in this matter is clear.

Section: If one of the two contracting parties says at the time of the contract: "No deception (la khilaba) (29)." Ahmad said: I consider

Notes

(26) In M: "ila" (until). (27) In M: "yakhluful". (28) In M: "amdawhu". (29) Al-Khilaba: Deception.

Arabic (Source)

فى أيَّامٍ، فإذا فَسَدَ فى بَعْضِه، فَسَدَ جَمِيعُه، كما لو شَرَطَ فى (٢٦) الحَصَادِ.

فصل: ويَجوزُ لِمَنْ له الخِيارُ الفَسْخُ من غيرِ حُضُورِ صَاحِبِه ولا رِضَاه. وبهذا قال مَالِكٌ، والشَّافِعِىُّ، وأبو يوسفَ، وزُفَرُ. وقال أبو حنيفةَ: ليس له الفَسْخُ إلَّا بِحَضْرَةِ صَاحِبِه؛ لأنّ العَقْدَ تَعَلَّقَ به حَقُّ كُلِّ وَاحِدٍ من المُتَعاقِدَيْنِ، فلم يَمْلِكْ أحَدُهما فَسْخَه بغَيرِ حُضُورِ صَاحِبِه، كالوَدِيعَةِ. ولنا، أنَّه رَفْعُ عَقْدٍ لا يَفْتَقِرُ إلى رِضَا صَاحِبِه، فلم يَفْتَقِرْ إلى حُضُورِهِ، كالطَّلاقِ. وما قَالُوهُ يَنْتَقِضُ بِالطَّلاقِ، والوَدِيعَةُ لا حَقَّ لِلمُودِعِ فيها، ويَصِحُّ فَسْخُها مع غَيْبَتِه.

فصل: وإذا انْقَضَتْ مُدَّةُ الخِيَارِ، ولم يَفْسَخْ أحَدُهُمَا، بَطَلَ الخِيَارُ، ولَزِمَ العَقْدُ. وهذا قَوْلُ أبِى حنيفةَ، والشَّافِعِىِّ. وقال القاضى: لا يَلْزَمُ بِمُضِىِّ المُدَّةِ. وهو قولُ مَالِكٍ؛ لأنّ مُدَّةَ الخِيَارِ ضُرِبَتْ لِحَقٍّ له، لا لِحَقٍّ عليه، فلم يَلْزَمِ الحُكْمُ بِنَفْسِ مُرُورِ الزَّمَانِ، كمُضِىِّ الأجَلِ فى حَقِّ المَوْلَى. ولنا، أنها مُدَّةٌ مُلْحَقَةٌ بِالعَقْدِ، فبَطَلَتْ بِانْقِضَائِها كالأَجَلِ. ولأنّ الحُكْمَ بِبَقائِها يُفْضِى إلى بَقاءِ الخِيارِ فى غيرِ المُدَّةِ التى شَرَطَاهُ فيها. والشَّرْطُ سَبَبُ الخِيَارِ، فلا يجوزُ أن يَثْبُتَ به ما لم يتناوَلْه، ولأنَّه حُكْمٌ مُؤَقَّتٌ، ففاتَ بِفَواتِ وَقْتِه، كسائِرِ المُؤَقَّتاتِ، ولأنَّ البَيْعَ يَقْتَضِى اللُّزُومَ، وإنَّما تخلَّفَ (٢٧) مُوجِبُه بِالشَّرْطِ، فَفِيمَا لم يتناوَلْهُ الشَّرْطُ يَجِبُ أن يَثبُتَ مُوجِبُه؛ لِزَوَالِ المُعارِضِ، كما لو أمْضاهُ (٢٨). وأما المَوْلَى، فإنّ المُدَّةَ إنَّما ضُرِبَتْ لِاسْتِحْقَاقِ المُطَالَبَةِ، وهى تُسْتَحَقُّ بِمُضِىِّ المُدَّةِ. والحُكْمُ فى هذه المسألَةِ ظاهِرٌ.

فصل: فإنْ قالَ أحَدُ المُتَعاقِدَيْنِ عندَ العَقْدِ: لا خِلَابَةَ (٢٩). فقال أحمدُ: أرَى

Notes

(٢٦) فى م: "إلى".(٢٧) فى م: "يخلف".(٢٨) فى م: "أمضوه".(٢٩) الخلابة: المخادعة.

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