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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 7 · Page 248Section

Translation · EN

The agent is liable for the deficiency, and there are two views regarding its extent: the first is the difference between the price of a like-kind and what he sold it for. The second is the difference between what people usually overlook and what they do not overlook, because if it is within the range people usually overlook, the sale is valid and he is not liable. The first is more analogous (aqyas), because the agent was not permitted to conduct this sale, so it resembles the sale by a stranger. If he had given him permission to sell, he would not have been liable, thus it would resemble a purchase. Any act in which the agent acted contrary to his principal's instruction, the ruling is the same as the act of a stranger, as we shall mention in its proper place, if Allah wills. As for what people usually overlook, it is pardoned if the principal had not stipulated a specific price, because what people overlook is considered the price of a like-kind and it is impossible to avoid. If someone had been present who would offer more than the price of a like-kind, it is not permissible for him to sell at the price of a like-kind, because he is obligated to exercise caution and seek the benefit for his principal. If he sells at the price of a like-kind, and then someone appears who offers more during the option period, it is not obligatory for him to annul the contract, according to the correct view; because the increase is forbidden and prohibited, so it is not binding to return to it, and because the one offering more might not follow through on the increase, thus annulment is not required due to doubt. It is possible that it might be required, because it is an increase in the price that could be attained, so it resembles the case where he brings it before the sale, and the prohibition is directed toward the one who increased, not the agent, so it resembles one who receives an increase before the sale and after the agreement upon it.

Section: Whoever is appointed as an agent to sell a slave for one hundred, and sells it for more than that, it is valid, whether the increase is large or small; because he sold it for what was permitted and added an increase that benefits the principal and does not harm him. This applies whether the increase is of the same genus as the price ordered or a different genus, such as if he grants permission to sell for one hundred dirhams, and he sells it for one hundred dirhams and a dinar or a garment. The companions of Al-Shafi'i said: It is not valid to sell it for one hundred and a garment, in

Notes

(22) In B: "ba'a" (he sold). (23) In the original, A, and M: "dhakara" (we mention). (24) In B: "bi-thaman" (for the price of). (25) In M: "ajaza" (he authorized). (26) In A and B: "ba'da" (after) without the waw. (27) In M there is an addition: "ghayr" (other) which is an error.

Arabic (Source)

وعلى الوَكِيلِ ضَمَانُ النَّقْصِ، وفى قَدرِه وَجْهانِ؛ أحَدُهما، ما بَيْنَ ثَمَنِ المِثْلِ وما بَاعَهُ (٢٢) به. والثاني، ما بين ما يَتَغَابَنُ الناسُ به، وما لا يَتَغَابَنُ الناسُ به؛ لأنَّ ما يَتَغابَنُ الناسُ به يَصِحُّ بَيْعُه به ولا ضَمَانَ عليه. والأَوَّلُ أقْيَسُ؛ لأنَّه لم يُؤْذَنْ لِلْوَكِيلِ في هذا البَيْعِ، فأشْبَه بَيْعَ الأَجْنَبِىِّ. ولو أَذِنَ له في البَيْعِ، لم يكُنْ عليه ضَمَانٌ، فأشْبَهَ الشِّرَاءَ. وكلُّ تَصَرُّفٍ كان الوَكِيلُ مُخَالِفًا فيه لِمُوَكِّلِه، فحُكْمُه فيه حُكْمُ تَصَرُّفِ الأَجْنَبِىِّ، على ما نَذْكُرُ (٢٣) في مَوْضِعِه إن شاء اللَّه. وأمَّا ما يَتَغَابَنُ الناسُ به عادَةً، فمَعْفُوٌّ عنه إذا لم يكُنْ المُوَكِّلُ قَدَّرَ له الثَّمَنَ؛ لأنَّ ما يَتَغَابَنُ الناسُ به يُعَدُّ ثمَنَ (٢٤) المِثْلِ، ولا يُمْكِنُ التَّحَرُّزُ عنه. ولو حَضَرَ من يَزِيدُ على ثَمَنِ المِثْلِ، لم يَجُزْ أن يَبِيعَ بثَمَنِ المِثْلِ؛ لأنَّ عليه الاحْتِيَاطَ وطَلَبَ الحَظِّ لِمُوَكِّلِه. وإن باعَ بثَمَنِ المِثْلِ، فحَضَرَ مَن يَزِيدُ في مُدَّةِ الخِيَارِ، لم يَلْزَمْهُ فَسْخُ العَقْدِ، في الصَّحِيحِ؛ لأنَّ الزِّيَادَةَ مَمْنُوعٌ منها، مَنْهِىٌّ عنها، فلا يَلْزَمُ الرُّجُوعُ إليها، ولأنَّ المُزَايِدَ قد لا يَثْبُتُ على الزِّيَادَةِ، فلا يَلْزَمُ الفَسْخُ بالشَّكِّ. ويَحْتَمِلُ أن يَلْزَمَهُ ذلك؛ لأنَّها زِيَادَةٌ في الثمَنِ أمْكَنَ تَحْصِيلُها، فأشْبَهَ ما لو جاءَ (٢٥) به قبلَ البَيْعِ، والنَّهْىُ يَتَوَجَّهُ إلى الذي زَادَ لا إلى الوَكِيلِ، فأشْبَهَ مَن جَاءَتْهُ الزِّيَادَةُ قبل البَيْعِ وبعدَ (٢٦) الاتِّفَاقِ عليه.

فصل: ومَن وُكِّلَ في بَيْعِ عَبْدٍ بمائةٍ، فباعَهُ بأَكْثَرَ منها، صَحَّ، سواءٌ كانت الزِّيَادَةُ كَثِيرَةً أو قَلِيلةً؛ لأنَّه باعَ بالمَأْذُونِ فيه وزَادَ زِيَادَةً تَنْفَعُه ولا تَضُرُّه، وسواءٌ كانت الزِّيَادَةُ من جِنْسِ الثَّمَنِ المَأْمُورِ به، أو مِن غيرِ جِنْسِه، مثل أن يَأْذَنَ في بَيْعِه بمائةِ دِرْهَمٍ، فيَبِيعُه بمائةِ دِرْهَمٍ ودِينَارٍ أو ثَوْبٍ. وقال أصْحابُ (٢٧) الشّافِعِىِّ: لا يَصِحُّ بَيْعُه بمائةٍ وثَوْبٍ، في

Notes

(٢٢) في ب: "باع".(٢٣) في الأصل، أ، م: "ذكر".(٢٤) في ب: "بثمن".(٢٥) في م: "أجاز".(٢٦) في أ، ب: "بعد" بدون الواو.(٢٧) في م زيادة: "غير" خطأ.

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