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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 6 · Page 578

Translation · EN

in another market, it is valid. He shall sell using the currency of the city, for it is more sufficient. If the city has multiple currencies, he shall sell with the most common one; if they are equal, he shall sell using the type [of currency] of the debt. If a bidder offers an increase in the item during the option period, the custodian must cancel [the previous transaction], because he is able to sell it for a [higher] price, so it is not permissible to sell it for less, just as if it were increased before the contract. If it is increased after the contract becomes binding, it is recommended that the custodian ask the buyer to agree to a rescission (iqala), and it is recommended that the buyer agree to that, because it is linked to the interest of the insolvent person and the fulfillment of his debt. Thus, he begins by selling the slave who committed a crime, and he pays the victim the lesser of either the slave’s price or the indemnity for his crime, and returns what remains of it to the creditors. Then he sells the pledged item, pays the pledgee the amount of his debt, and returns what remains of its price to the creditors; if any remainder of his debt exists, he shares in it with the creditors. Then he sells items that are susceptible to rapid decay, such as perishable food, because their remaining causes certain loss. Then he sells livestock, because it is subject to destruction and requires maintenance for its upkeep. Then he sells goods and furniture, because they are at risk and are handled by many hands. Finally, he sells real estate, because there is no fear of its destruction, and its remaining is more well-known and attracts more buyers. Whenever he sells something from his property, and the debt belongs to only one person, he pays it to him, because there is no need to delay it. If he has multiple creditors, and it is possible to divide it among them, he divides it and does not delay. If it is not possible to divide it, it is deposited with a trustworthy person until it accumulates and can be divided, then it is divided. If it requires expenses for its preservation, he pays that to the one who guards it. Once this is established, we return to the issue of the book, and we say: His house, which he cannot do without for living, is not to be sold. This is the opinion of Abu Hanifa and Ishaq. Shurayh, Malik, and al-Shafi'i said: It is sold, and a replacement is rented for him. Ibn al-Mundhir chose this view, because the Prophet (peace and blessings of Allah be upon him) said regarding the man who suffered a loss in fruits he had purchased, and whose debt became heavy, to his creditors: "Take what you find." This is what they found. Furthermore, it is the actual property of the insolvent person, so it must be applied to his debt, like the rest of his property.

Notes

(2) Narrated by Muslim, in: The Chapter on the Recommendation of Reducing Debt, from the Book of Partnership (Musaqat), Sahih Muslim 3/1191. And Abu Dawud, in: The Chapter on the Reduction of Calamity (Jai'hah), from the Book of Sales 2/248. And al-Nasa'i, in: The Chapter on the Reduction of Calamities, and: The Chapter on a Man Who Purchases Goods and Becomes Insolvent..., from the Book of Sales, al-Mujtaba 7/233, 275. And Ibn Majah, in: The Chapter on Declaring the Destitute Insolvent and Selling His Goods for His Creditors, from the Book of Judgments, Sunan Ibn Majah 2/789. And Imam Ahmad, in: al-Musnad 3/36.

Arabic (Source)

في سُوقٍ آخَرَ، جَازَ. ويَبِيعُ بِنَقْدِ البَلَدِ؛ لأنَّه أوْفَرُ. فإن كان في البَلَدِ نُقُودٌ بَاعَ بِغَالِبِها، فإن تَساوَتْ بَاعَ بِجِنْسِ الدَّيْنِ. وإن زَادَ في السِّلْعَةِ زَائِدٌ في مُدَّةِ الخِيَارِ، ألزَمَ الأمِينَ الفَسْخَ؛ لأنَّه أمْكَنَه بَيْعُه بِثَمَنٍ، فلم يَجُزْ بَيْعُه بدُونِه، كما لو زِيدَ فيه قبلَ العَقْدِ. وإن زَادَ بعدَ لُزُومِ العَقْدِ، اسْتُحِبَّ للأمِينِ سُؤَالُ المُشْتَرِى الإقَالَةَ، واسْتُحِبَّ لِلْمُشْتَرِي الإجَابَةُ إلى ذلك؛ لِتَعْلِيقِه بمَصْلَحَةِ المُفْلِسِ، وقَضَاءِ دَيْنِه، فيَبْدَأُ بِبَيْعِ العَبْدِ الجَانِي، فيَدْفَعُ إلى المَجْنِيِّ عليه أقَلَّ الأمْرَيْنِ مِن ثَمَنِه أو أرْشِ جِنَايَتِه، وما فَضَلَ منه رَدَّهُ إلى الغُرَمَاءِ، ثم يَبِيعُ الرَّهْنَ، فيَدْفَعُ إلى المُرْتَهِنِ قَدْرَ دَيْنِه، وما فَضَلَ من ثَمَنِه رَدَّهُ إلى الغُرَمَاءِ، وإن بَقِيَتْ من دَيْنِه بَقِيَّةٌ، ضَرَبَ بها مع الغُرَمَاءِ، ثم يَبِيعُ ما يُسْرِعُ إليه الفَسَادُ من الطَّعَامِ الرَّطْبِ؛ لأنَّ بَقَاءَهُ يُتْلِفُه بِيَقِينٍ، ثم يَبِيعُ الحَيَوانَ، لأنَّه مُعَرَّضٌ لِلتَّلَفِ، ويَحْتَاجُ إلى مُؤْنَةٍ في بَقَائِه، ثم يَبِيعُ السِّلَعَ والأثَاثَ، لأنَّه يُخَافُ عليه، وتَنَالُه الأَيْدِى، ثم العَقَارَ آخِرًا؛ لأنَّه لا يُخَافُ تَلَفُه، وبَقَاؤُه أشْهَرُ له وأكْثَرُ لِطُلَّابِه. ومتى بَاعَ شَيْئًا من مَالِه، وكان الدَّيْنُ لواحِدٍ وَحْدَهُ، دَفَعَهُ إليه؛ لأنَّه لا حَاجَةَ إلى تَأْخِيرِه. وإن كان له غُرمَاءُ، فأمْكَنَ قِسْمَتُه عليهم، قَسَمَ ولم يُؤَخِّرْ، وإن لم يُمْكِنْ قِسْمَتُه، أُودِعَ عند ثِقَةٍ، إلى أن يَجْتَمِعَ، ويُمْكِنَ قِسْمَتُه فيُقْسَمُ. وإن احْتَاجَ في حِفْظِه إلى غَرَامَةٍ، دَفَعَ ذلك إلى مَن يَحفَظُه. إذا ثَبَتَ هذا عُدْنَا إلى مَسْألَة الكِتَابِ، فنقولُ: لا تُبَاعُ دَارُه التي لا غِنًى له عن سُكْنَاهَا. وبهذا قال أبو حنيفةَ وإسحاقُ. وقال شُرَيْحٌ، ومالِكٌ، والشَّافِعِيُّ: تُبَاعُ، ويَكْتَرِى له بَدَلَها. واخْتَارَهُ ابنُ المُنْذِرِ؛ لأنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال في الذي أُصِيبَ في ثِمَارٍ ابْتَاعَها، فكَثُرَ دَيْنُه، فقال لِغُرَمَائِه: "خُذُوا ما وَجَدْتُمْ" (٢). وهذا مما وَجَدُوهُ، ولأنَّه عَيْنُ

Notes

(٢) أخرجه مسلم، في: باب استحباب الوضع من الدين، من كتاب المساقاة. صحيح مسلم ٣/ ١١٩١. وأبو داود، في: باب وضع الجائحة، من كتاب البيوع ٢/ ٢٤٨. والنسائي، في: باب وضع الجوائح، و: باب الرجل يبتاع البيع فيفلس. . .، من كتاب البيوع. المجتبى ٧/ ٢٣٣، ٢٧٥. وابن ماجه، في: باب تفليس المعدم والبيع عليه لغرمائه، من كتاب الأحكام. سنن ابن ماجه ٢/ ٧٨٩. والإمام أحمد، في: المسند ٣/ ٣٦.

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