5587 - حَدَّثَنَا حُسَيْنُ بْنُ نَصْرٍ قَالَ : سَمِعْتُ يَزِيدَ بْنَ هَارُونَ قَالَ : أَخْبَرَنِي حَمَّادُ بْنُ سَلَمَةَ ، عَنْ عِكْرِمَةَ بْنِ خَالِدٍ الْمَخْزُومِيِّ ، عَنِ ابْنِ عُمَرَ أَنَّ رَجُلًا اشْتَرَى نَخْلًا قَدْ أَبَّرَهَا صَاحِبُهَا ، فَخَاصَمَهُ إِلَى النَّبِيِّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - فَقَضَى رَسُولُ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - عَلَيْهِ أَنَّ الثَّمَرَةَ لِصَاحِبِهَا الَّذِي أَبَّرَهَا إِلَّا أَنْ يَشْتَرِطَ الْمُشْتَرِي . قَالَ أَبُو جَعْفَرٍ : فَجَعَلَ النَّبِيُّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - فِي هَذِهِ الْآثَارِ ، ثَمَرَ النَّخْلِ لِبَائِعِهَا إِلَّا أَنْ يَشْتَرِطَهَا مُبْتَاعُهَا ، فَيَكُونَ لَهُ بِاشْتِرَاطِهِ إِيَّاهَا ، وَيَكُونَ بِذَلِكَ مُبْتَاعًا لَهَا . وَقَدْ أَبَاحَ النَّبِيُّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - هَاهُنَا ، بَيْعَ ثَمَرَةٍ فِي رُءُوسِ النَّخْلِ قَبْلَ بُدُوِّ صَلَاحِهَا . [4/27] فَدَلَّ ذَلِكَ أَنَّ الْمَعْنَى الْمَنْهِيَّ عَنْهُ فِي الْآثَارِ الْأُوَلِ خِلَافُ هَذَا الْمَعْنَى . فَإِنْ قَالَ قَائِلٌ : إِنَّ مَا أُجِيزَ ، هُوَ بَيْعُ الثَّمَرِ فِي هَذِهِ الْآثَارِ ، لِأَنَّهُ مَبِيعٌ مَعَ غَيْرِهِ ، وَلَيْسَ فِي جَوَازِ بَيْعِهِ مَعَ غَيْرِهِ مَا يَدُلُّ عَلَى أَنَّ بَيْعَهُ وَحْدَهُ كَذَلِكَ ، لِأَنَّا قَدْ رَأَيْنَا أَشْيَاءَ تَدْخُلُ مَعَ غَيْرِهَا فِي الْبَيْعَاتِ ، وَلَا يَجُوزُ إِفْرَادُهَا بِالْبَيْعِ . مِنْ ذَلِكَ ، الطُّرُقُ وَالْأَفْنِيَةُ ، تَدْخُلُ فِي بَيْعِ الدُّورِ ، وَلَا يَجُوزُ أَنْ تُفْرَدَ بِالْبَيْعِ . فَجَوَابُنَا فِي ذَلِكَ - وَبِاللهِ التَّوْفِيقُ - أَنَّ الطُّرُقَ وَالْأَفْنِيَةَ ، تَدْخُلُ فِي الْبَيْعِ ، وَإِنْ لَمْ يُشْتَرَطْ ، وَلَا يَدْخُلُ الثَّمَرُ فِي بَيْعِ النَّخْلِ إِلَّا أَنْ يُشْتَرَطَ . فَالَّذِي يَدْخُلُ فِي بَيْعِ غَيْرِهِ ، لَا بِاشْتِرَاطٍ ، هُوَ الَّذِي لَا يَجُوزُ أَنْ يَكُونَ مَبِيعًا وَحْدَهُ . وَالَّذِي لَا يَكُونُ دَاخِلًا فِي بَيْعِ غَيْرِهِ إِلَّا بِاشْتِرَاطٍ ، هُوَ الَّذِي إِذَا اشْتُرِطَ ، كَانَ مَبِيعًا ، فَلَمْ يَجُزْ أَنْ يَكُونَ مَبِيعًا مَعَ غَيْرِهِ إِلَّا وَبَيْعُهُ وَحْدَهُ جَائِزًا . أَلَا يَرَى أَنَّ رَجُلًا لَوْ بَاعَ دَارًا ، وَفِيهَا مَتَاعٌ ، أَنَّ ذَلِكَ الْمَتَاعَ لَا يَدْخُلُ فِي الْبَيْعِ وَأَنَّ مُشْتَرِيَهَا لَوِ اشْتَرَطَهُ فِي شِرَائِهِ الدَّارَ ، صَارَ لَهُ بِاشْتِرَاطِهِ إِيَّاهُ . وَلَوْ كَانَ الَّذِي فِي الدَّارِ خَمْرًا أَوْ خِنْزِيرًا ، فَاشْتَرَطَهُ فِي الْبَيْعِ ، فَسَدَ الْبَيْعُ . فَكَانَ لَا يَدْخُلُ فِي شِرَائِهِ الدَّارَ بِاشْتِرَاطِهِ فِي ذَلِكَ ، إِلَّا مَا يَجُوزُ لَهُ شِرَاؤُهُ . وَلَوِ اشْتَرَى وَحْدَهُ ، وَكَانَ الثَّمَرُ الَّذِي ذَكَرْنَا يَجُوزُ لَهُ اشْتِرَاطُهُ مَعَ النَّخْلِ ، فَلَمْ يَكُنْ ذَلِكَ ، إِلَّا لِأَنَّهُ يَجُوزُ بَيْعُهُ وَحْدَهُ . أَوَلَا يَرَى أَنَّ النَّبِيَّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - قَالَ فِي هَذَا الْحَدِيثِ ، وَقَرَنَهُ مَعَ ذِكْرِهِ النَّخْلَ : " مَنْ بَاعَ عَبْدًا لَهُ مَالٌ ، فَمَالُهُ لِلْبَائِعِ ، إِلَّا أَنْ يَشْتَرِطَهُ الْمُبْتَاعُ " . فَجَعَلَ الْمَالَ لِلْبَائِعِ ، إِذَا لَمْ يَشْتَرِطْهُ الْمُبْتَاعُ ، وَجَعَلَهُ لِلْمُبْتَاعِ بِاشْتِرَاطِهِ إِيَّاهُ ، وَكَانَ ذَلِكَ الْمَالُ لَوْ كَانَ خَمْرًا أَوْ خِنْزِيرًا ، فَسَدَ بَيْعُ الْعَبْدِ ، إِذَا اشْتَرَطَهُ فِيهِ . وَإِنَّمَا يَجُوزُ أَنْ يَشْتَرِطَ مَعَ الْعَبْدِ مِنْ مَالِهِ ، مَا يَجُوزُ بَيْعُهُ وَحْدَهُ ، فَأَمَّا مَا لَا يَجُوزُ بَيْعُهُ وَحْدَهُ ، فَلَا يَجُوزُ اشْتِرَاطُهُ فِي بَيْعِهِ ، لِأَنَّهُ يَكُونُ بِذَلِكَ مَبِيعًا ، وَبَيْعُ ذَلِكَ الشَّيْءِ لَا يَصْلُحُ ، فَذَلِكَ أَيْضًا دَلِيلٌ صَحِيحٌ عَلَى مَا ذَكَرْنَا فِي الثَّمَرَةِ الدَّاخِلَةِ فِي بَيْعِ النَّخْلِ بِالِاشْتِرَاطِ ، أَنَّهَا الثِّمَارُ الَّتِي يَجُوزُ بَيْعُهَا عَلَى الِانْفِرَادِ ، دُونَ بَيْعِ النَّخْلِ . فَثَبَتَ بِذَلِكَ مَا ذَكَرْنَا ، وَهَذَا قَوْلُ أَبِي حَنِيفَةَ ، وَأَبِي يُوسُفَ - رَحْمَةُ اللهِ عَلَيْهِمَا - . وَكَانَ مُحَمَّدُ بْنُ الْحَسَنِ يَذْهَبُ إِلَى أَنَّ النَّهْيَ الَّذِي ذَكَرْنَاهُ ، عَنْ رَسُولِ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - فِي أَوَّلِ هَذَا الْبَابِ ، هُوَ بَيْعُ الثَّمَرِ ، عَلَى أَنْ يُتْرَكَ فِي رُءُوسِ النَّخْلِ ، حَتَّى يَبْلُغَ وَيَتَنَاهَى ، وَحَتَّى يُجَدَّ ، وَقَدْ وَقَعَ الْبَيْعُ عَلَيْهِ قَبْلَ التَّنَاهِي ، فَيَكُونُ الْمُشْتَرِي قَدِ ابْتَاعَ ثَمَرًا ظَاهِرًا ، وَمَا يُنَمِّيهِ نَخْلُ الْبَائِعِ بَعْدَ ذَلِكَ إِلَى أَنْ يُجَدَّ ، فَذَلِكَ بَاطِلٌ . قَالَ : فَأَمَّا إِذَا وَقَعَ الْبَيْعُ بَعْدَمَا تَنَاهَى عِظَمُهُ ، وَانْقَطَعَتْ زِيَادَتُهُ ، فَلَا بَأْسَ بِابْتِيَاعِهِ وَاشْتِرَاطِ تَرْكِهِ إِلَى حَصَادِهِ وَجِدَادِهِ . [4/28] قَالَ : فَإِنَّمَا وَقَعَ النَّهْيُ عَنْ ذَلِكَ ، لِاشْتِرَاطِهِ التَّرْكَ لِمَكَانِ الزِّيَادَةِ . قَالَ : وَفِي ذَلِكَ دَلِيلٌ عَلَى أَنْ لَا بَأْسَ بِذَلِكَ الِاشْتِرَاطِ فِي ابْتِيَاعِهِ ، بَعْدَ عَدَمِ الزِّيَادَةِ . حَدَّثَنِي سُلَيْمَانُ بْنُ شُعَيْبٍ بِهَذَا ، عَنْ أَبِيهِ ، عَنْ مُحَمَّدٍ . وَتَأْوِيلُ أَبِي حَنِيفَةَ ، وَأَبِي يُوسُفَ فِي هَذَا أَحْسَنُ عِنْدَنَا ، وَاللهُ أَعْلَمُ . وَالنَّظَرُ أَيْضًا يَشْهَدُ لَهُ ، لِأَنَّهُ إِذَا وَقَعَ الْبَيْعُ عَلَى الثِّمَارِ بَعْدَ تَنَاهِيهَا ، عَلَى أَنْ تُتْرَكَ إِلَى الْحَصَادِ ، فَالنَّخْلُ هَاهُنَا مُسْتَأْجَرَةٌ ، لِيَكُونَ الثِّمَارُ فِيهَا إِلَى وَقْتِ جِدَادِهَا عَنْهَا ، وَذَلِكَ لَوْ كَانَ عَلَى الِانْفِرَادِ ، لَمْ يَجُزْ ، فَإِذَا كَانَ مَعَ غَيْرِهِ ، فَهُوَ أَيْضًا كَذَلِكَ . وَقَدْ قَالَ قَوْمٌ : إِنَّ النَّهْيَ الَّذِي كَانَ مِنْ رَسُولِ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - عَنْ بَيْعِ الثِّمَارِ حَتَّى يَبْدُوَ صَلَاحُهَا ، لَمْ يَكُنْ مِنْهُ عَلَى تَحْرِيمِ ذَلِكَ ، وَلَكِنَّهُ كَانَ عَلَى الْمَشُورَةِ عَلَيْهِمْ بِذَلِكَ لِكَثْرَةِ مَا كَانُوا يَخْتَصِمُونَ إِلَيْهِ فِيهِ ، وَرَوَوْا ذَلِكَ عَنْ زَيْدِ بْنِ ثَابِتٍ - رَضِيَ اللهُ عَنْهُ - .
EnglishUnverified translation
5587 - Husayn ibn Nasr narrated to us, he said: I heard Yazid ibn Harun say: Hammad ibn Salamah informed me, from Ikrimah ibn Khalid al-Makhzumi, from Ibn Umar, that a man bought date-palms whose owner had already pollinated them, and he disputed with him before the Prophet (peace and blessings of Allah be upon him). So the Messenger of Allah (peace and blessings of Allah be upon him) ruled against him that the fruit belongs to its owner who pollinated it, unless the buyer stipulates otherwise. Abu Jafar said: In these reports the Prophet (peace and blessings of Allah be upon him) assigned the fruit of the date-palms to their seller unless its buyer stipulates it, in which case it belongs to him by his stipulation, and by that he is a buyer of it. And the Prophet (peace and blessings of Allah be upon him) has here permitted the sale of fruit on the tops of date-palms before its soundness appears. That indicates that the prohibited meaning in the first reports is other than this meaning. If one says: what was permitted is the sale of fruit in these reports because it is sold along with something else, and the permissibility of selling it with something else does not prove that selling it alone is likewise, for we have seen things that enter with something else in sales but may not be sold separately alone; among them are roads and courtyards, which enter into the sale of houses but may not be sold separately. Our answer to that, and with Allah is success, is that roads and courtyards enter into the sale even if not stipulated, while fruit does not enter into the sale of date-palms unless stipulated. So what enters into the sale of something else without stipulation is what may not be sold alone. And what does not enter into the sale of something else except by stipulation is what, when stipulated, is sold; so it could not be sold along with something else unless its sale alone is permissible. Do you not see that if a man sold a house containing furnishings, those furnishings do not enter into the sale, but if its buyer stipulated them in his purchase of the house, they become his by his stipulation. And if what was in the house were wine or swine and he stipulated it in the sale, the sale would be void. So nothing enters into his purchase of the house by his stipulation except what he may lawfully buy. And if he bought it alone, and the fruit we mentioned, its stipulation with the date-palms is permissible for him, that could only be because its sale alone is permissible. Do you not see that the Prophet (peace and blessings of Allah be upon him) said in this hadith, joining it with his mention of date-palms: Whoever sells a slave who has wealth, his wealth belongs to the seller unless the buyer stipulates it. So he assigned the wealth to the seller when the buyer does not stipulate it, and assigned it to the buyer by his stipulation of it; and that wealth, had it been wine or swine, the sale of the slave would have been void if he stipulated it therein. Rather, one may only stipulate along with the slave, of his wealth, what may be sold alone; as for what may not be sold alone, its stipulation in his sale is not permissible, because by that it becomes sold, and the sale of that thing is not sound. That is also a sound proof for what we mentioned about the fruit that enters into the sale of date-palms by stipulation, that it is the fruits whose sale separately, apart from the sale of the date-palms, is permissible. By that, what we mentioned is established, and this is the saying of Abu Hanifah and Abu Yusuf, may Allah have mercy on them both. Muhammad ibn al-Hasan held that the prohibition mentioned from the Messenger of Allah (peace and blessings of Allah be upon him) at the beginning of this chapter is the sale of fruit on condition that it be left on the tops of the date-palms until it reaches maturity and ripeness, and until it is harvested, while the sale occurred before maturity, so the buyer has bought apparent fruit along with what the sellers date-palms will add to it after that until it is harvested; that is void. He said: as for when the sale occurs after its size has fully matured and its growth has ceased, there is no harm in buying it and stipulating leaving it until its harvest and cutting. He said: the prohibition of that occurred only because of stipulating leaving it due to the increase. He said: in that is proof that there is no harm in that stipulation in buying it after the increase has ceased. Sulayman ibn Shuayb narrated this to me from his father, from Muhammad. And the interpretation of Abu Hanifah and Abu Yusuf on this is better in our view, and Allah knows best. Reflection also supports it, for if the sale of the fruits occurs after their maturity, on condition they be left until harvest, then the date-palms here are hired out for the fruits to remain in them until the time of their cutting from them, and that, had it been separate, would not be permissible; so when it is with something else, it is likewise. Some people said: the prohibition of the Messenger of Allah (peace and blessings of Allah be upon him) concerning the sale of fruits until their soundness appears was not from him as a prohibition of that, but was as counsel to them for that, because of their frequent disputing before him about it, and they narrated that from Zayd ibn Thabit, may Allah be pleased with him.
