5744 - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ خُشَيْشٍ قَالَ : ثَنَا مُسْلِمٌ قَالَ : ثَنَا هِشَامُ بْنُ أَبِي عَبْدِ اللهِ ، عَنْ قَتَادَةَ ، عَنِ الْحَسَنِ ، عَنْ سَمُرَةَ ، عَنِ النَّبِيِّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - مِثْلَهُ . قَالَ أَبُو جَعْفَرٍ : فَكَانَ هَذَا نَاسِخًا لِمَا رَوَيْنَاهُ عَنْ رَسُولِ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - مِنْ إِجَازَةِ بَيْعِ الْحَيَوَانِ بِالْحَيَوَانِ نَسِيئَةً ، فَدَخَلَ فِي ذَلِكَ أَيْضًا اسْتِقْرَاضُ الْحَيَوَانِ . فَقَالَ أَهْلُ الْمَقَالَةِ الْأُولَى : هَذَا لَا يَلْزَمُنَا ، لِأَنَّا قَدْ رَأَيْنَا الْحِنْطَةَ لَا يُبَاعُ بَعْضُهَا بِبَعْضٍ نَسِيئَةً ، وَقَرْضُهَا جَائِزٌ . فَكَذَلِكَ الْحَيَوَانُ لَا يَجُوزُ بَيْعُ بَعْضِهِ بِبَعْضٍ نَسِيئَةً ، وَقَرْضُهُ جَائِزٌ . فَكَانَ مِنْ حُجَّتِنَا عَلَى أَهْلِ هَذِهِ الْمَقَالَةِ فِي تَثْبِيتِ الْمَقَالَةِ الْأُولَى أَنَّ نَهْيَ النَّبِيِّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - عَنْ بَيْعِ الْحَيَوَانِ بِالْحَيَوَانِ نَسِيئَةً ، يُحْتَمَلُ أَنْ يَكُونَ ذَلِكَ لِعَدَمِ الْوُقُوفِ مِنْهُ عَلَى الْمِثْلِ . وَيُحْتَمَلُ أَنْ يَكُونَ مِنْ قَبْلِ مَا قَالَ أَهْلُ الْمَقَالَةِ الْأُولَى فِي الْحِنْطَةِ فِي الْبَيْعِ وَالْقَرْضِ . فَإِنْ كَانَ إِنَّمَا نَهَى عَنْ ذَلِكَ مِنْ طَرِيقِ عَدَمِ وُجُودِ الْمِثْلِ ، ثَبَتَ مَا ذَهَبَ إِلَيْهِ أَهْلُ الْمَقَالَةِ الثَّانِيَةِ ، وَإِنْ كَانَ مِنْ قِبَلِ أَنَّهُمَا نَوْعٌ وَاحِدٌ لَا يَجُوزُ بَيْعُ بَعْضِهِ بِبَعْضٍ نَسِيئَةً ، لَمْ يَكُنْ فِي ذَلِكَ حُجَّةٌ لِأَهْلِ الْمَقَالَةِ الثَّانِيَةِ عَلَى أَهْلِ الْمَقَالَةِ الْأُولَى . فَاعْتَبَرْنَا ذَلِكَ فَرَأَيْنَا الْأَشْيَاءَ الْمَكِيلَاتِ ، لَا يَجُوزُ بَيْعُ بَعْضِهَا بِبَعْضٍ نَسِيئَةً وَلَا بَأْسَ بِقَرْضِهَا . وَرَأَيْنَا الْمَوْزُونَاتِ حُكْمُهَا فِي ذَلِكَ كَحُكْمِ الْمَكِيلَاتِ سَوَاءٌ ، خَلَا الذَّهَبِ وَالْوَرِقِ . وَرَأَيْنَا مَا كَانَ مِنْ غَيْرِ الْمَكِيلَاتِ وَالْمَوْزُونَاتِ ، مِثْلَ الثِّيَابِ ؛ وَمَا أَشْبَهَهَا ، فَلَا بَأْسَ بِبَيْعِ بَعْضِهَا بِبَعْضٍ ، وَإِنْ كَانَتْ مُتَفَاضِلَةً ، وَبَيْعُ بَعْضِهَا بِبَعْضٍ نَسِيئَةً ، فِيهِ اخْتِلَافٌ بَيْنَ النَّاسِ . فَمِنْهُمْ مَنْ يَقُولُ : مَا كَانَ مِنْهَا مِنْ نَوْعٍ وَاحِدٍ ، فَلَا يَصْلُحُ بَيْعُ بَعْضِهِ بِبَعْضٍ نَسِيئَةً . وَمَا كَانَ مِنْهَا مِنْ نَوْعَيْنِ مُخْتَلِفَيْنِ ؛ فَلَا بَأْسَ بِبَيْعِ بَعْضِهِ بِبَعْضٍ نَسِيئَةً . وَمِمَّنْ قَالَ بِهَذَا الْقَوْلِ ، أَبُو حَنِيفَةَ ، وَأَبُو يُوسُفَ ، وَمُحَمَّدٌ - رَحْمَةُ اللهِ عَلَيْهِمْ أَجْمَعِينَ - . وَمِنْهُمْ مَنْ يَقُولُ : لَا بَأْسَ بِبَيْعِ بَعْضِهَا بِبَعْضٍ ، يَدًا بِيَدٍ وَنَسِيئَةً ، وَسَوَاءٌ عِنْدَهُ كَانَتْ مِنْ نَوْعٍ وَاحِدٍ أَوْ مِنْ نَوْعَيْنِ . [4/62] فَهَذِهِ أَحْكَامُ الْأَشْيَاءِ الْمَكِيلَاتِ وَالْمَوْزُونَاتِ وَالْمَعْدُودَاتِ ، غَيْرِ الْحَيَوَانِ ، عَلَى مَا نَشَرْنَا . فَكَانَ غَيْرُ الْمَكِيلِ وَالْمَوْزُونِ ، لَا بَأْسَ بِبَيْعِهِ ، بِمَا هُوَ مِنْ خِلَافِ نَوْعِهِ ، نَسِيئَةً ، وَإِنْ كَانَ الْمَبِيعُ وَالْمُبْتَاعُ بِهِ ثِيَابًا كُلَّهَا ، وَكَانَ الْحَيَوَانُ لَا يَجُوزُ بَيْعُ بَعْضِهِ بِبَعْضٍ نَسِيئَةً ، وَإِنِ اخْتَلَفَتْ أَجْنَاسُهُ ، لَا يَجُوزُ بَيْعُ عَبْدٍ بِبَعِيرٍ ، وَلَا بِبَقَرَةٍ وَلَا بِشَاةٍ ، نَسِيئَةً . وَلَوْ كَانَ النَّهْيُ مِنَ النَّبِيِّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - عَنْ بَيْعِ الْحَيَوَانِ بِالْحَيَوَانِ نَسِيئَةً ، إِنَّمَا كَانَ لِاتِّفَاقِ النَّوْعَيْنِ ، لَجَازَ بَيْعُ الْعَبْدِ بِالْبَقَرَةِ نَسِيئَةً ، لِأَنَّهَا مِنْ غَيْرِ نَوْعِهِ ، كَمَا جَازَ بَيْعُ الثَّوْبِ الْكَتَّانِ ، بِالثَّوْبِ الْقُطْنِ الْمَوْصُوفِ ، نَسِيئَةً . فَلَمَّا بَطَلَ ذَلِكَ فِي نَوْعِهِ ، وَفِي غَيْرِ نَوْعِهِ ، ثَبَتَ أَنَّ النَّهْيَ فِي ذَلِكَ إِنَّمَا كَانَ لِعَدَمِ وُجُودِ مِثْلِهِ ، وَلِأَنَّهُ غَيْرُ مَوْقُوفٍ عَلَيْهِ . وَإِذَا كَانَ إِنَّمَا بَطَلَ بَيْعُ بَعْضِهِ بِبَعْضٍ نَسِيئَةً ، لِأَنَّهُ غَيْرُ مَوْقُوفٍ عَلَيْهِ ، بَطَلَ قَرْضُهُ أَيْضًا لِأَنَّهُ غَيْرُ مَوْقُوفٍ عَلَيْهِ . فَهَذَا هُوَ النَّظَرُ فِي هَذَا الْبَابِ . وَمِمَّا يَدُلُّ عَلَى ذَلِكَ أَيْضًا ، مَا قَدْ أَجْمَعُوا عَلَيْهِ فِي اسْتِقْرَاضِ الْإِمَاءِ ، أَنَّهُ لَا يَجُوزُ رُهِنَ حَيَوَانٍ . فَاسْتِقْرَاضُ سَائِرِ الْحَيَوَانِ فِي النَّظَرِ أَيْضًا ، كَذَلِكَ . فَإِنْ قَالَ قَائِلٌ : فَإِنَّا رَأَيْنَا رَسُولَ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - حَكَمَ فِي الْجَنِينِ بِغُرَّةِ عَبْدٍ ، أَوْ أَمَةٍ ، وَحَكَمَ فِي الدِّيَةِ بِمِائَةٍ مِنَ الْإِبِلِ ، وَفِي أُرُوشِ الْأَعْضَاءِ بِمَا قَدْ حَكَمَ بِهِ ، مِمَّا قَدْ جَعَلَهُ فِي الْإِبِلِ ، وَكَانَ ذَلِكَ حَيَوَانًا كُلَّهُ يَجِبُ فِي الذِّمَّةِ ، فَلِمَ لَا كَانَ كُلُّ الْحَيَوَانِ أَيْضًا كَذَلِكَ ؟ . قِيلَ لَهُ : قَدْ حَكَمَ النَّبِيُّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - فِي الدِّيَةِ وَالْجَنِينِ بِمَا ذَكَرْتَ مِنَ الْحَيَوَانِ ، وَمَنَعَ مِنْ بَيْعِ الْحَيَوَانِ بِالْحَيَوَانِ بَعْضِهِ بِبَعْضٍ نَسِيئَةً ، عَلَى مَا قَدْ ذَكَرْنَا وَشَرَحْنَا فِي هَذَا الْبَابِ . فَثَبَتَ النَّهْيُ فِي وُجُوبِ الْحَيَوَانِ فِي الذِّمَّةِ بِأَمْوَالٍ ، وَأُبِيحَ وُجُوبُ الْحَيَوَانِ فِي الذِّمَّةِ بِغَيْرِ أَمْوَالٍ . فَهَذَانِ أَصْلَانِ مُخْتَلِفَانِ نُصَحِّحُهُمَا ، وَنَرُدُّ إِلَيْهِمَا سَائِرَ الْفُرُوعِ . فَنَجْعَلُ مَا كَانَ بَدَلًا مِنْ مَالٍ ، حُكْمَهُ حُكْمَ الْقَرْضِ الَّذِي وَصَفْنَا ، وَمَا كَانَ بَدَلًا مِنْ غَيْرِ مَالٍ ، فَحُكْمُهُ حُكْمُ الدِّيَاتِ . وَالْغُرَّةُ الَّتِي ذَكَرْنَا مِنْ ذَلِكَ ، التَّزْوِيجُ عَلَى أَمَةٍ وَسَطٍ ، أَوْ عَلَى عَبْدٍ وَسَطٍ ، وَالْخُلْعُ عَلَى أَمَةٍ وَسَطٍ ، أَوْ عَلَى عَبْدٍ وَسَطٍ . وَالدَّلِيلُ عَلَى صِحَّةِ مَا وَصَفْنَا أَنَّ النَّبِيَّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - قَدْ جَعَلَ فِي جَنِينِ الْحُرَّةِ غُرَّةً عَبْدًا ، أَوْ أَمَةً . وَأَجْمَعَ الْمُسْلِمُونَ أَنَّ ذَلِكَ لَا يَجِبُ فِي جَنِينِ الْأَمَةِ ، وَأَنَّ الْوَاجِبَ فِيهِ دَرَاهِمُ أَوْ دَنَانِيرُ ، عَلَى مَا اخْتَلَفُوا . فَقَالَ بَعْضُهُمْ : عُشْرُ قِيمَةِ الْجَنِينِ ، إِنْ كَانَ أُنْثَى ، وَنِصْفُ عُشْرِ قِيمَتِهِ ، إِنْ كَانَ ذَكَرًا . [4/63] وَمِمَّنْ قَالَ ذَلِكَ ، أَبُو حَنِيفَةَ ، وَأَبُو يُوسُفَ ، وَمُحَمَّدٌ - رَحْمَةُ اللهِ عَلَيْهِمْ أَجْمَعِينَ - . وَقَالَ آخَرُونَ : نِصْفُ عُشْرِ قِيمَةِ أُمِّ الْجَنِينِ ، وَأَجْمَعُوا فِي جَنِينِ الْبَهَائِمِ أَنَّ فِيهِ مَا نَقَصَ أُمُّ الْجَنِينِ . وَكَانَتِ الدِّيَاتُ الْوَاجِبَةُ مِنَ الْإِبِلِ ، عَلَى مَا أَوْجَبَهَا رَسُولُ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - يَجِبُ فِي أَنْفُسِ الْأَحْرَارِ ، وَلَا يَجِبُ فِي أَنْفُسِ الْعَبِيدِ . فَكَانَ مَا حَكَمَ فِيهِ بِالْحَيَوَانِ الْمَجْعُولِ فِي الذِّمَمِ ، هُوَ مَا لَيْسَ بِبَدَلٍ مِنْ مَالٍ ، وَمَنَعَ مِنْ ذَلِكَ فِي الْأَبْدَالِ مِنَ الْأَمْوَالِ . فَثَبَتَ بِذَلِكَ أَنَّ الْقَرْضَ الَّذِي هُوَ بَدَلٌ مِنْ مَالٍ ، لَا يَجِبُ فِيهِ حَيَوَانٌ فِي الذِّمَمِ ، وَهَذَا قَوْلُ أَبِي حَنِيفَةَ ، وَأَبِي يُوسُفَ ، وَمُحَمَّدٍ - رَحْمَةُ اللهِ عَلَيْهِمْ أَجْمَعِينَ - وَقَدْ رُوِيَ ذَلِكَ عَنْ نَفَرٍ مِنَ الْمُتَقَدِّمِينَ .
EnglishUnverified translation
5744 - Abdullah ibn Muhammad ibn Khushaysh narrated to us, he said: Muslim narrated to us, he said: Hisham ibn Abi Abdullah narrated to us, from Qatadah, from al-Hasan, from Samurah, from the Prophet (peace and blessings of Allah be upon him), the same. Abu Ja'far said: So this abrogated what we narrated from the Messenger of Allah (peace and blessings of Allah be upon him) permitting selling animal for animal on credit, and borrowing animals entered into that as well. The people of the first view said: This does not bind us, for we have seen wheat, some of which is not sold for some on credit, yet lending it is permitted; so likewise an animal, selling some for some on credit is not permitted, but lending it is permitted. As our proof against this view in establishing the first view: the Prophet's (peace and blessings of Allah be upon him) prohibition of selling animal for animal on credit may be because its equivalent cannot be ascertained, or it may be for the reason the first party mentioned about wheat in sale and loan. If he forbade it due to absence of an equivalent, the second view is established; if because they are one genus whose sale on credit is forbidden, there is no proof for the second party against the first. We considered this and saw measured goods: selling some for some on credit is impermissible, but lending them is fine; weighed goods have the same ruling as measured, except gold and silver; and non-measured non-weighed goods like clothes and the like: selling some for some is fine even with disparity, while selling some for some on credit is disputed - some say if of one genus it is invalid on credit, but if of two different genera it is fine, and among those holding this are Abu Hanifah, Abu Yusuf and Muhammad (may Allah's mercy be upon them all); others say selling some for some is fine spot and on credit, whether of one genus or two. These are the rulings of measured, weighed and counted things other than animals, as we explained. What is not measured or weighed may be sold for what is of a different genus on credit, even if both are clothes, while an animal may not be sold for an animal on credit even if genera differ - a slave may not be sold for a camel, cow or sheep on credit. Had the prohibition been due to sameness of genus, selling a slave for a cow on credit would be permitted as of different genus, just as selling a linen garment for a described cotton garment on credit is permitted. Since it is void both within its genus and outside it, the prohibition is established to be due to absence of an equivalent and because it cannot be ascertained. And since selling some for some on credit is void because it cannot be ascertained, lending it is likewise void. This is the reasoning in this chapter. What also proves it is their consensus on borrowing slave-girls, that pledging (rahn) an animal is not permitted; so lending all other animals by analogy is likewise. If one says: we saw the Messenger of Allah (peace and blessings of Allah be upon him) rule a ghurrah (a slave or slave-girl) for the fetus, and a hundred camels for blood-money, and what he ruled for limbs in camels, all animals due upon the liability - why should not all animals be likewise? It is said: the Prophet (peace and blessings of Allah be upon him) ruled with animals in diyah and for the fetus as you mentioned, while forbidding selling animal for animal on credit as we explained; so prohibition of animals becoming due upon liability in exchange for wealth is established, while animals becoming due without exchange for wealth is permitted. These are two different principles which we uphold and to which we return all branches: what is in exchange for wealth takes the ruling of the loan we described, and what is in exchange for other than wealth takes the ruling of blood-moneys. Of the latter is the ghurrah mentioned: marriage for a medium slave-girl or slave, and khul' for a medium slave-girl or slave. Proof of what we described is that the Prophet (peace and blessings of Allah be upon him) set a ghurrah of a slave or slave-girl for the fetus of a free woman, while Muslims agree that does not apply to the fetus of a slave-girl, for which dirhams or dinars are due, as they differed: some said a tenth of the fetus's value if female and half a tenth if male - among them Abu Hanifah, Abu Yusuf and Muhammad (may Allah's mercy be upon them all) - others said half a tenth of the fetus's mother's value; and they agreed for animal fetuses that the mother's depreciation is due. And the blood-moneys due in camels as the Messenger of Allah (peace and blessings of Allah be upon him) obligated apply to free persons, not slaves. So what he ruled with animals made due upon liabilities is what is not in exchange for wealth, and he barred it in exchanges for wealth. Thus a loan, which is in exchange for wealth, cannot make an animal due upon the liability. This is the view of Abu Hanifah, Abu Yusuf and Muhammad (may Allah's mercy be upon them all), and it was narrated from a group of the predecessors.
