النص المفهرس

c) The units which are owned by the bank are leased by the client
under a rental contract, and he is able to use the house. Because he is
using it, he continues paying the rent for it. Since the client is
purchasing the units independently, the rental amount also decreases
gradually. Once the client buys all the units belonging to the bank, he
becomes the owner of the entire house.
In the above process, three fundamentals steps were taken:
1. A house was bought in a partnership.
2.
One partner took the portions belonging to the other partner
on rent.
3. One partner (the client) bought the portions belonging to the
other partner (the bank).
For this agreement to be valid, it is essential that no agreement is
preconditioned with a third person. In the above process, no
precondition is made with anyone else. Rather, the client makes a one-
sided promise that if the bank buys the house, he will take the bank's
portion on rent and pay the required rent for it. Furthermore, he will
buy the various units of the bank's portion over a period of time.
Further reading: Islām Aur Jadīd Ma'āshī Masā'il, vol. 5; Islāmī Bankārī Aur
Muttafaqah Fatwei Kā Tajziyah; Islām Aur Jadīd Ma'īshat Wa Tijārat.
Allāh ta'ālā knows best.
299

FORWARD BUYING AND MANUFACTURING
Bay' salam when trading in mangoes
Question
A man's son is to get married after two months. Distinguished guests
from all over the country are expected to attend. Mangoes of that
region are quite popular, so he enters into a bay' salam agreement
with one of the farmers. He says: "I want one thousand kilos of such
and such variety of mangoes on such and such date, at such and such
price." However, no mangoes were available in the market as yet. Is
this bay' salam permissible?
Answer
In this situation, instead of a bay' salam, he should make a promise
with the farmer of buying the mangoes at a specific price. But if there
is a need to enter into a bay' salam, it will not be possible according to
Imam Abu Hanīfah rahimahullah because if they were to do this, the
item has to be available in the market from the time the agreement is
made to the time the goods [mangoes] are handed over. In this case,
the mangoes are not available anywhere in the market. Yes, if there is
an imposing need, there is room to act on the view of Imam Shafi'ī
rahimahullāh. Hadrat Thanwī rahimahullah and Hadrat Muftī Walī
Hasan Sahib rahimahullah issued verdicts on this issue based on the
view of Imām Shāfi'ī rahimahullāh.
Imdād al-Fatāwā:
The Hanafi scholars say that in a bay' salam, it is a prerequisite for the
item to be available from the time of the agreement to the appointed
time. If this prerequisite is not met, the bay' salam will not be
permissible. However, Imam Shafi'ī rahimahullah is of the view that it
will suffice if the item is at least available at the appointed time. (al-
Hidāyah, vol. 3, p. 93) Thus, if this view is practised upon at the time of
necessity, there will be no reproach; it is a concession.1
Since there is a common suffering (ibtila' 'am), there is room to
practise on the view of Imam Shafi'ī rahimahullāh.2
1 Imdād al-Fatāwā, vol. 3, p. 106.
2 Ibid. p. 21.
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Dars al-Hidāyah:
Bearing in mind present-day challenges, the jurists say that - in
matters related to these issues - if the fatwa is issued on the view of
Imām Shafi'ī rahimahullah, then there is room for it so that the wealth
of people may be protected against impermissibility.
Note: There is a system of worship and a system of transaction in this
world. Acts of worship need to be supported by texts. As for
transactions, every Imam can look for ease.1
Further reading: Mālī Mu'āmalāt Parr Gharar Ke Atharāt, pp. 39-43.
Allāh ta'ālā knows best.
Length of time in bay' salam
Question
Can a bay' salam be specified for less than one month?
Answer
Most jurists say that a bay' salam must be at least one month. Any
period less than this is not correct. However, Imam Karkhi
rahimahullah said that within whatever period the salam item can be
obtained will suffice as a specified period, even if it is less than one
month. The view of Imam Karkhi rahimahullah can be chosen at the
time of need and on the basis of general suffering.
الهداية:
ولا يجوز السلم إلا مؤجلا ... ولا يجوز إلا بأجل معلوم لما روينا ولأن الجهالة
فيه مفضية إلى المنازعة كما فى البيع، والأجل أدناه شهر وقيل ثلاثة أيام وقيل
أكثر من نصف اليوم والأول أصح. (الهداية: ٩٤/٣)
البناية:
وفى الذخيرة: عن الكرخي أن ينظر إلى مقدار المسلم فيه وإلى عرف الناس فى
التاجيل فيه فإن كان قدراً أجل أحد يؤجل مثله فى العرف والعادة يجوز
1 Dars al-Hidāyah, p. 329.
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السلم، قوله والأول أصح، وقال الصدر الشهيد في طريقته المطولة والصحيح
ما رواه الكرخى أن مقدار ما يمكن فيه تحصيل المسلم فيه. (البناية فى شرح
الهداية الجزء الثالث، ص ١٨٨)
البحر الرائق:
وفى البناية وقال الصدر الشهيد .. فقد اختلف التصحيح ... وفي فتح القدير بعد
نقل تصحيح الشهيد وبو جدير أن لا يصح ... أقول: بو جدير بأن يصحح
ويعول عليه فقط. (البحر الرائق: ١٦٠/٦، باب السلم، كوئته)
المحيط البربانى:
عن أبى الحسن الكرخى أنه ينظر إلى مقدار المسلم فيه وإلى عرف الناس في
تأجيل مثله، فإن شرط أجلاً يؤجل لمثله فى العرف والعادة تجوز السلم وما لا
فلا. (المحيط البربانى: ١٨٠/٨، فصل فى السلم، مكتبة رشيدية)
Hadrat Thanwī rahimahullāh writes in Imdād al-Fatāwā:
A bay' salam has to be for a minimum period of one month. Because
Imām Shafi'ī rahimahullah does not regard a period of time to be a
prerequisite, this agreement can be included in the salam due to the
presence of general suffering. Thus, there is room to act on the view of
Imām Shāfiʼī rahimahullāh.1
Mālī Mu'āmalāt Parr Gharar Ke Atharāt:
However, certain contemporary 'ulama' are of the view that it is better
to adopt this view in present day transactions ... therefore, if both
parties happily agree to a certain period of time, there is no proof to
classify it as impermissible.2
وللاستزادة انظر: فتح القدير: ٨٧/٧، دار الفكر. وتبيين الحقائق: ١١٥/٤، باب
السلم، ملتان. ومجمع الانهر شرح ملتقى الابحر: ٨٠١٠٠/٢)
1 Imdād al-Fatāwā, vol. 3, p. 21.
2 Mālī Mu āmalāt Parr Gharar Ke Atharāt, p. 47.
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Allāh ta'ālā knows best.
Bay' salam when trading in meat
Question
My son is about to get married. Some days before the wedding, I went
to a butcher and said to him: "I want thirty kilos of such and such
quality of meat, on such and such date, at such and such time. We want
to prepare biryanī with it." Some 'ulama' objected and said that this
entails bay' salam, which is impermissible. What is the ruling of the
Sharī ah?
Answer
If the meat has been described fully and it will not lead to any dispute,
it will be permissible to do this.
ولا خير فى السلم فى اللحم عند أبي حنيفة وقالا: إذا وصف من اللحم موضعاً
معلوماً بصفة معلومة جاز. (الهداية: باب السلم، ٩٤/٣)
We learn from the above text that Imam Abu Hanīfah rahimahullah
considers bay' salam in meat to be impermissible. However, Imam Abū
Yusuf and Imam Muhammad rahimahumallah say that if the meat is
described in such a way that it will not lead to a dispute, then it will be
permissible. Many latter day jurists have issued their fatawa on the
view of these two Imams.
البناية:
وقال: وفى الحقائق والعيون: الفتوى على قولهما، لأن اللحم موزون في عادة
الناس مضبوط الوصف ببيان بذه الأشياء. (البناية فى شرح الهداية: ١٨٦/٣،
ط: فيصل آباد)
فتح باب العناية:
ولا يصح السلم فى اللحم عند أبي حنيفة ویصح عندبما وہ یفتئ. (فتح باب
العناية: ٢٧٨/٣)
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البحر الرائق:
وقالا: يجوز إذا بين جنسه ونوعه وسنه وموضعه وصفته وقدره كشاة خصي
ثني سمين من الجنب أو الفخذ مائة رطل، لأن موزون مضبوط الوصف ... وفى
الحقائق والعيون الفتوى على قولهما. (البحر الرائق: ١٥٨/٦، كوئته)
وفى الفقه الحنفي في ثوبه الجديد: وجوزه الصاحبان إذا بين وصفه وموضعه،
لأنه موزون معلوم، وبه قالت الأئمة الثلاثة، وعليه الفتوى. (الفقه الحنفى فى
ثوبه الجديد: ٢٨٩/٤، ما يجوز السلم فيه وما لا يجوز)
Furthermore, a group of jurists issued its fatwa on the basis of the
verdicts of Haqã'iq, 'Uyün and other books. For example:
فتح القدير: ٨٤/٧، دار الفكر. رد المحتار: ٢١٢/٥، سعيد. الفتاوى الهندية:
١٨٤/٣. شرح المجلة: ٤٠٠/٢.
وقد وجدت في مخطوطة عيون المذابب للعلامة قوام الدين محمد بن محمد
الكاكي، قال: ولا في لحم وعندبما والثلاثة يصح وبه يفتى. (مخطوطة عيون
المذاہب، ص ١٠٠٥)
Allāh ta'ālā knows best.
Applying the rule of istisna' in clothing
Question
A person gave an order to a factory in China to manufacture garments
for him. He did not specify the time-limit. If this is classified as bay'
istisna', then the jurists say that istisna' is impermissible. If it is bay'
salam, the time-limit is not specified. What, then, is the nature of this
transaction and what is the ruling for it?
Answer
This is a bay' istisna' and societal norms are the basis for the jurists
saying it is impermissible. In their time, istisna' for garments was not a
common practice. Whereas in our times, it is the norm to place an
order for garments which are then manufactured accordingly. This is
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why there ought to be a leeway for its permissibility. 'Allamah Fath
Muhammad Sāhib Lucknowī rahimahullāh writes in Takmilah 'Umdah
ar-Ri'āyah that istisna' is permissible in everything notwithstanding
societal norms.
تكملة عمدة الرعاية:
قول مشايخنا إن الاستصناع فيما يتعامل الناس فيه كان في زمانهم أما في
زماننا لا كفاية لنا عليه بل لا حاجة إليه، لكن المحتاج إليه أمر لا يعتاد
الناس به بل لا يعرف كما ترى في كثير من الآلات والأشياء التي يخترع
ويؤمر به الصناعون وإن نهينابم عنه يختل الأمر ويفضي إلى ما لا يسمع فوقها
أحد من السامعين فضلاً عن الجاهلين ولذلك إشارة في ما ذكرنابا لأن الآية
ساكتة (أى آية المداينة) فصارت مطلقة والحديث (أى حديث صناعة المنبر)
دال على ما بو حاجتي لأن العرب لا يعرفون المنبر حتى قالت امرأة: أجعل
لك شيئاً تقعد عليه ووصفته وما ذكرته باسم المنبر لأنه كان غير المعروف
وأيضاً الخاتم المستصنع إن كانت مما يتعامل الناس فيه لكن النقش باسمه
الشريف كان أمراً جديداً فهذا صريح مما لا يتعامل الناس فينبغي أن يجوز في
كل ما يمكن ضبطها ووضعها. (تكملة عمدة الرعاية حاشية شرح الوقاية:
٨٣/٣، فصل فى الاستصناع، سعيد)
العرف والعادة فى راي الفقهاء:
فالفقر أن ما جرى العرف به صح استصناعه كالخفاف الأحذية والأواني
وأثاث المنزل وعدد الحرب والثياب. وأما تصريح فقهائنا بأنه لا يجوز استصناع
الثياب فذلك مبني على عرفهم، لأن الناس ما كانوا يتعاملون بذا النوع، وأما
الآن فقد فشا بذا التعامل بين التجار والصناع فى البلدان. (العرف والعادة فى
راي الفقهاء للدكتور احمد فهمى ابو سنة، ص ١٧٦)
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شرح المجلة:
كل شيء تعومل استصناعه يصح فيه الاستصناع على الإطلاق. (شرح المجلة:
٤٠٣/٢، لمحمد الاتاسى)
الفقه الاسلامى وادلته:
وفى الفقه الإسلامي: اشترط الحنفية لجواز الاستصناع شروطاً ثلاثةً إذا فاتت
أو فات واحد منها فسد العقد: (١) بيان جنس المصنوع ونوعه وقدره وصفته.
(٢) أن يكون المصنوع مما يجري فيه تعامل الناس كالمصنوعات والأحذية ...
ويصح في عصرنا الحاضر الاستصناع فى الثياب لجريان التعامل فيه، والتعامل
يختلف بحسب الأزمنة والأمكنة. (الفقه الاسلامى وادلته: ٣٠٨/٥، الشروط
التى تلحق، دار الفكر، الطبعة الرابعة)
‘Allāmah Shāmī rahimahullāh says that ijārah in garments has been
made lawful by the scholars of Balkh on the basis of societal norms.
فتاوى الشامى:
بخلاف الاستصناع كان التعامل به جرى في كل البلاد، وبمثل یترک القياس
ويخص الأثر، وفى العناية: فإن قيل لا نترك بل يخص عن الدلالة بعض ما في
معنى قفيز الطحان بالعرف كما فعل بعض مشايخ بلخ فى الثياب لجريان
عرفهم بذلك. (فتاوى الشامى: ٥٩/٦، مطلب يخص القياس والاثر بالعرف
العام، سعيد)
المحيط البربانى:
ومشايخ بلغ کنصیر بن يحيى ومحمد بن سلمة وغيربما كانوا يفتون بجواز بذه
الإجارة فى الثياب لتعامل أبل بلديم فى الثياب والتعامل حجة يترك به
القياس ويخص ب الأثر. (المحيط البربانى: ١٧٩/٩، رشيدية)
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'Itr Hidāyah:
According to Imam Abu Yusuf rahimahullah, since the transaction
becomes obligatory on account of istisna', the precondition of the item
being fully known becomes pointless. In fact, it is an obstacle to
istisna' because, generally, only that thing is made which is of a new
variety or of a specific appearance. If such things are removed from
istisna', the need for istisna' will not remain at all. The view of Imam
Abū Yusuf rahimahullah is supported by the narration where
Rasūlullāh sallallahu 'alayhi wa sallam had a wooden pulpit made for
Masjid-e-Nabawī, whereas before this, no one knew what a pulpit was
nor was it used by anyone.1
Allāh ta'ālā knows best.
When an item is not made according to the sample
Question
A person gave an order to a company to manufacture a certain item,
but it did not make it according to the sample. Can he return it?
Answer
When an order is given for the manufacture of an item, it is defined as
istisna' in the Shari' ah. In an istisna' agreement, if the item is not made
according to the sample, it is permissible to return it. Obviously, if it is
made according to the sample, it cannot be returned.
إذا انعقد الاستصناع فليس لأحد العاقدين الرجوع وإذا لم يكن المصنوع
على الأوصاف المطلوبة المبينة كان المستصنع مخيراً. (شرح المجلة لمحمد خالد
الاتاسى، ٤٠٦/٢)
وفى شرح المجلة لسليم رستم باز اللبناني: قال: كان المستصنع مخيراً لفوات
الوصف المرغوب فيه. (شرح المجلة، المادة: ٢٢١\١:٧٩٢)
وفى الموسوعة الفقهية: وذيب أبو يوسف إلى أنه إن تم صنعه، وكان مطابقاً
للأوصاف المتفق عليها، يكون عقداً لازماً، وأما إن كان غير مطابق لها فهو
غير لازم عند الجميع لثبوت خيار فوات الوصف ... واللجنة ترجح (أى قول
1 'Itr Hidāyah, p. 207.
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أبي يوسف كما اختاره صاحب المجلة) وترى لزوم عقد الاستصناع، لما
يترتب على استقلال أحد الطرفين بفسخ من المضار إلا إذا جاء على خلاف
الوصف المتفق عليه. (الموسوعة الفقهية: ٣٢٩/٣)
Mālī Mu'āmalāt Parr Gharar Ke Atharāt:
The third view is that of Imam Abu Yusuf rahimahullah. He says that
once the goods are manufactured as ordered, no one has the right to
annul the transaction ... The proof for this is that if the goods are
manufactured as specified and either of the party is given the right to
annul the transaction, it will entail a loss to the other ... In the light of
current conditions and situations, the view of Imam Abu Yusuf
rahimahullah shows to be more practical. Several contemporary
scholars have given preference to his view. Dr. Siddīq Muhammad al-
Amīn ad-Darīr writes:
والعمل برأي أبي يوسف أولى من العمل بالرأيين الصحيحين فى المذبب في
نظري لأنه لا ضرر فيه على المتعاقدين وبو أبعد عن الغرر. (الغرر واثره فى
العقود، ص ٤٦٧)
Shaykh Mustafa Ahmad Zarqa writes:
لزم اختيار قول أبي يوسف في بذا مراعاة لمصلحة الوقت. (مجلة مجمع الفقه
الإسلامي)
The Majma' al-Fiqh al-Islamī (Islamic Fiqh Academy, Jeddah) has also
chosen the view of Imam Abū Yusuf rahimahullah in its resolution.1
Allāh ta'ālā knows best.
When an order is given to construct a flat and it is not constructed
Question
A builder bought a plot of land and made plans to construct a fifteen-
storey building. Zayd made an agreement with the builder to buy a flat
on the tenth floor of this building. As per the details of the size, etc. of
the flat, they agreed on a price of eight million. Zayd paid the full
amount and it was agreed that the flat will be ready within three
1 Mālī Mu'āmalāt Parr Gharar Ke Atharāt, pp. 67-71.
308

years. However, the construction did not start even after the passage
of three years. The builder asked for an additional two-year respite.
Zayd accepted. Now, after five years have passed, the builder is saying
that the building will not be constructed, so Zayd must take back his
eight million. Zayd is not happy about this because the land value has
been increasing by the day, and it is difficult for him to obtain a similar
flat at the same price. The builder said: "I will give you the money on
the current market value." Zayd is insisting on having the flat. The
builder said: "You look for a flat and I will pay the full amount for it."
Zayd searched for a flat which was priced at twenty million. The
builder said: "I will pay ten million and not more."
I have the following questions:
1. Is it permissible for Zayd to demand twenty million and take
that amount?
2.
Is it correct for Zayd to insist in this manner?
3. If the builder provides him with such a flat, is it right for him
to accept it?
4. Is the builder bound by the Shari'ah to provide a flat as
demanded?
Most scholars are of the view that this is an istisna' agreement, and
that before the flat can be ready, Zayd can neither sell it to the builder
nor to anyone else. The returning of the original amount is an
annulment and an iqalah, which is permissible for the original price
only. Therefore, it is not permissible for Zayd to accept twenty million.
He can only take eight million.
The builder is now going around and showing this fatwa to various
people. We need Hadrat's guidance on this issue. Kindly provide us
with the ruling of the Shari'ah.
Answer
When a person - Zayd in this case - gives an amount to a company and
asks it to construct a building or flat for him, books the flat and
concludes the agreement, then contemporary jurists include this
transaction as an istisna'. Whether the date is specified or not, this
does not affect the istisna' in any way according to the preferred view.
Shaykh Muhammad Khalid al-Atāsī writes:
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ثم ما ورد التعامل فى استصناعه سواء كان مؤجلاً إلى شهر أو أزيد أو لم يكن
مؤجلاً فالتأجيل يحمل على الاستعجال ولا يخرج عن كونه استصناعاً، وہبو
قول الإمامين (أى الصاحبين) وعليه مشت بذه المادة لكونه أرفق. (شرح
المجلة: ٤٠٣/١، مكتبة رشیدیة، کوئثم)
After the specified period expired, the builder excused himself from
building the flat in the agreed-upon place, and asked Zayd to take his
money back; and he refused because he is suffering a major loss. He did
not annul the transaction, and the builder does not have the right to
enact a one-sided annulment. The builder will now have to give Zayd a
similar flat. The following is stated in Sharh al-Majallah with regard to
bay' salam:
ولو انقطع عن أيدى الناس بعد الحلول قبل أن يوفى المسلم فيه فرب السلم
بالخيار إن شاء فسخ العقد وأخذ رأس ماله وإن شاء انتظر وجوده أى المسلم
فيه. (شرح المجلة: ٣٩٨/٢، مكتبة رشيدية)
Most of the rulings related to salam and istisna' are the same. Here too,
since he cannot be given the flat in the promised place, the builder will
have to give him a similar one. Experts in this field know fully well
what is defined as similar.
It is our view that the builder who was given the order should provide
Zayd with a similar flat.
As for the builder going around and showing people the fatwa in
which he states that he will return the original amount to Zayd - this
can only be correct when Zayd accepts the annulment of the
agreement. If Zayd asks for the flat or another one similar to it, the
builder will have to provide it. Then, in reality, it is the builder who
will give the flat to Zayd as promised. If the amount goes into Zayd's
account due to legal obligations, this will not affect it in any way.
When giving a similar flat, the builder will buy the flat and will be
bound to give it over to Zayd after the conclusion of the purchase.
Allāh ta'ālā knows best.
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MISCELLANEOUS FORMS OF TRANSACTIONS
The method of bay' bi al-wafa'
Question
In our country, when a person's wife passes away, then in most cases
he remarries. Sometimes, he may be in his seventies, but he will
remarry. Generally, this person will marry a woman who is in her
forties. Due to his old age, the man thinks to himself that when he
passes away, his wife will not be able to live in their present house
because his children from his previous marriage will take their shares
from the house. The share which his wife will receive will not be
enough for her to continue living in that house. Quite often, the
husband makes a bequest of "accommodation" in favour of his wife.
But the Shari'ah does not allow a bequest in favour of an heir. If the
husband were to give the house to his wife, it is considered to be a
denial of the rights of his children. Since the house will go to the wife's
heirs after her death and the husband's heirs will be deprived, is there
any way the wife could live in that house with honour and respect for
as long as she is living, and at the same time, maintaining the laws of
Hanafi jurisprudence in this regard? And so that when she passes
away, the house and other assets could be distributed among the
husband's children.
Answer
One way in which the wife can continue living in that house is by
practising on the ruling of 'umra.1 The husband will say: "As long as
my wife is living, she will derive benefit from this house." In such a
case, according to Imam Malik rahimahullah, the wife will have the
right to live in that house for life.
بداية المجتهد:
والقول الثاني أنه ليس للمعمر فيها إلا المنفعة فإذا مات عادت الرقبة للمعمر
أو إلى ورثته وبه قال مالك وأصحابه. (بداية المجتهد: ٢٤٨/٢، القول فى انواع
الهبات)
1 This is similar to the legal term known as "usufruct". (translator)
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المغنى:
وقال مالك والليث: العمرى تمليك المنافع لا تملك بها رقبة المعمر بحال
ويكون للمعمر السكنى فيه فإن مات عادت إلى المعمر. (المغنى: ٣٠٤/٦. وكذا
فى الشرح الكبير: ٢٦٥/٦، بيروت)
Imām Qurtubī rahimahullāh writes:
وأما العمرى فاختلف العلماء فيها على ثلاثة أقوال: أحديا أنها تمليك لمنافع
الرقبة حياة المعمر مدة عمره فإن لم يذكر عقباً فمات المعمر رجعت إلى الذي
أعطابا أو لورثته، بذا قول القاسم بن محمد ويزيد بن قسيط والليث بن سعد،
وبو مشهور مذبب مالك، واحد اقوال الشافعي. (الجامع لأحكام القرآن:
٣٩/٩، سورة ہود)
The Hanafi madh-hab does not have any form of 'umra - where the
wife can continue benefiting for as long as she lives, and when she
dies, the house goes to her husband's heirs. While remaining within
the confines of the Hanafi madh-hab, one cannot apply the concept of
'umra and then return the house.
Yes, the concept of bay' bi al-wafa' can be applied in the Hanafi madh-
hab.
In this case, the seller says to the buyer: "I am sending this item to you.
You will have to return the sale-item (1) on a date specified by myself,
(2) whenever I return the money to you, or (3) when my heirs return it
to you." This must be in the form of a promise either before or after
the sale. It is not good to lay down a condition. In such a case, after the
wife passes away, her heirs will return the house while the heirs of the
husband will return the money.
There are many different opinions on the permissibility and
impermissibility of bay' bi al-wafa'. Nonetheless, the Hanafis do have a
view of permissibility. Bearing in mind the challenges of our times,
leeway ought to be given to practise on this.
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معجم لغة الفقهاء:
أن يبيع السلعة للمشري بالذي له عليه من الدين على أنه متى قضاه الدين
عادت إليه السلعة. (معجم لغة الفقهاء، ص ١٣٧)
القاموس الفقهي:
بيع الوفاء عند الحنفية بو: أن يقول البائع للمشتري: بعت منك بذا الشيء
بما لک علي من الدین علی أني متی قضیت الدین فهو لي، وہو: أن يبيعه العين
على أنه إذا رد عليه الثمن رد عليه العين ويسمى أيضاً بيع الطاعة. (القاموس
الفقهی، ص ٣٨٤، حرف الواو، دمشق)
معجم المصطلحات:
بيع الوفاء فى اللغة: عرف الحنفية البيع بشرط أن البائع متى رد الثمن يرد
المشتري المبيع إليه. ويسمى بيع الشنيا عند المالكية، والعهدة عند الشافعية
والأمانة عند الحنابلة، ويسمى أيضاً بيع الطاعة، وبيع الجائز، وسمى في بعض
كتب الحنفية بيع المعاملة. (معجم المصطلحات: ٤١٦/١)
شرح المجلة:
وإذا اتفق المشتري مع البائع على أنه يرد له المبيع إذا رد لم مثل الثمن في وقت
كذا ثم جاء الوقت وامتنع البائع عن رد مثل الثمن فإنه يؤمر ببيع المبيع
وقضاء الثمن من ثمنه فإن أبى باعه الحاكم عليه. (شرح المجلة، ص ٢٢٣،
للبنانى، فصل فى بيع الوفاء، المادة: ٣٩٦)
فتاوى الشامى:
حتى لم يملك المشتري بيعه من آخر ولا ربن. (فتاوى الشامى: ٢٧٧/٥، مطلب
فى بيع الوفاء، سعيد)
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تبيين الحقائق:
ومن مشايخ سمرقند من جعله بيعاً جائزاً مفيداً بعض أحكامه منهم الإمام
نجم الدين النسفي، فقال: اتفق مشايخنا في بذا الزمان فجعلوه بيعاً جائزاً
مفيداً بعض أحكامه وبو الانتفاع به دون البعض وبو البيع، لحاجة الناس
إليه ولتعاملهم فيه والقواعد قد تترك بالتعامل وجوز الاستصناع لذلك،
وقال صاحب النهاية وعليه الفتوى ... وعندبما بذا البيع عبارة عن بيع غير
لازم فكذلك وإن ذكر البيع من غير شرط ثم ذكر الشرط على وجه الميعاد
جاز البيع ويلزم الوفاء بالميعاد لأن المواعيد قد تكون لازمة. (تبيين
الحقائق: ١٨٣/٥، كتاب الاكراه، ملتان)
Mullā 'Alī Qārī rahimahullāh writes:
وتلفظا بتلفظ البيع بشرط الوفاء أو بالبيع الجائز ... وإن ذكرا البيع من غير
شرط ثم ذكرا الشرط على وجه الميعاد جاز البيع ويلزم الوفاء بالميعاد لأن
المواعيد قد تكون لازمة، قال رسول الله صلى الله عليه وسلم: "العدة دين"
فيجعل بذا الميعاد لازماً لحاجة الناس إليه ... وصورته: أن يقول البائع
للمشتري: بعت منک بذه العين بألف دريم على أني لو دفعت إليك ثمنک
تدفع العين إلي ثم قال ويسمى بذا بيع الوفاء وبذا البيع موجود فى المصر يتعامل
به ويسمونه بيع الأمانة. (شرح النقاية: ٢٥٣/٣، قبيل فصل الاقالة، بيروت)
الفتاوى البزازية:
وفي فوائد البربان: تبايعا مطلقاً ثم ألحقا الوفاء يلتحق عند الإمام كإثبات
الشرط المفسد وإسقاطه إذا لم يكن قوياً ... وأجبر على الرد إذا أحضر الدين ...
وجعلناه كذلك لحاجة الناس إليه فراراً من الرباء (الفتاوى البزازية بهامش
الهندية: ٤٠٨/٤، نوع فيما يتصل بالبيع الفاسد)
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فتاوی قاضیخان:
وإن ذكر البيع من غير شرط ثم ذكر الشرط على وجه المواعدة جاز البيع
ويلزمه الوفاء بالوعد لأن المواعدة قد تكون لازمة فتجعل لازمة لحاجة
الناس. (فتاوى قاضيخان بهامش الهندية: ١٦٥/٢، فصل فى الشروط المفسدة)
فتاوى الشامى:
صح بيع الوفاء فى العقار استحساناً واختلف فى المنقول. وفى الشامية: وصح فى
العقار باستحسان بعض المتأخرين. (فتاوى الشامى: ٢٧٩/٥، سعيد)
If either of the two parties passes away, his/her heirs will stand in for
him/her with respect to the return of the item.
شرح المجلة:
إذا مات أحد المتبايعين وفاءً انتقل حق الفسخ للوارث. (شرح المجلة، للبنانى،
ص ٢٢٦)
الفتاوى البزازية:
إذا باع باتاً أو وفاءً .. فورثته يقومون مقامه في أحكام الوفاء. (الفتاوى
البزازية: ٤١١/٤)
الدر المختار:
ولو باعه المشتري فللبائع أو ورثته حق الاسترداد وأفاد فى الشرنبلالية أن
ورثة كل من البائع والمشتري تقوم مقام مورثها نظراً لجانب الربن. (الدر
المختار: ٢٧٨/٥، سعيد)
Fatāwā Bazzāzīyyah also states that this transaction is similar to an
invalid transaction in some injunctions, and similar to valid
transactions in some injunctions.
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بذا البيع فاسد في حق بعض الأحكام حتى ملك كل منهما الفسخ وصحيح في
حق بعض الأحكام حتى لم يملك الشارى بيعه من آخر ولا ربنه. (الفتاوى
البزازية: ٤٠٩/٤، نوع فيما يتصل بالبيع الفاسد)
Hadrat Maulānā Muftī Taqī Sahib writes:
In certain issues, latter day Hanafi jurists also state that a promise has
to be obligatorily fulfilled by juridical decree, as in the case of bay' bi
al-wafa'.1
The muftī of Thanah Bhawan Khangah and muftī of Pakistan, Shaykh
al-Islam Hadrat Maulana Zafar Ahmad Thanwī rahimahullah writes in
Imdād al-Ahkām:
One form of bay' bi al-wafa' is when the offer and acceptance is of a
buying and selling transaction, and the offer and acceptance contain
no prerequisite such as the right to return. Rather, the condition to
return and other similar conditions must be made after the offer and
لخلو العقد عن ) acceptance. This is unanimously classified as permissible
byaJl). When there is no precondition attached to the verbal offer and
acceptance, writing a precondition attached to a written transaction
will not make it impermissible.
لأن الأصل فى العقود القول والكتابة وثيقة، والله أعلم، حرره الأحقر ظفر
أحمد عفى عنه.؟
The above fatwa is ratified by a signature of Hadrat Maulana Ashraf
'Alī Thanwī rahimahullāh.
We learn from the above answer that if the precondition of returning
the item is not made in the offer and acceptance, and it is written
down subsequently in the sale document, then it is totally permissible.
Yes, because of the written agreement, it will be necessary to return it.
After all, it is obligatory to fulfil a promise. Thus, if the husband sells
the house to his wife and the condition of returning it is not
mentioned in the transaction - rather, the condition of returning it is
mentioned in writing - then it is undoubtedly permissible. In the case
1 House Financing Ka Shar'ī Tarīqah, p. 17; Ghayr Shar'ī Bankārī, pp. 242-254.
2 Imdād al-Ahkām, vol. 3, p. 435.
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of a sale, the two parties must stipulate a lesser price, and after the
wife passes away, the money must be given to the husband's heirs.
In the previously-quoted text of Maulana Zafar Ahmad Thanwī
rahimahullah, he classified that form of bay' bi al-wafa' in which no
condition is attached to the acceptance and offer. In another place, he
also permits a sale with a precondition if it is done out of necessity. He
writes:
Bay' bi al-wafa' is defined as follows: A transaction is done with the
condition that when the buyer returns the amount to the seller, it will
be necessary for the seller to return the sale-item. It is essentially
impermissible to conduct a transaction in this way, as per principles of
the Sharī ah.
فقد نهى رسول الله صلى الله عليه وسلم عن بيع وشرط. (رواه الطبراني
بطريق أبي حنيفة وذكره عبد الحق في أحكامه وسكت عنه وأعلم ابن القطان
بأبي حنيفة كذا فى التخريج للزيلعى، قلت: وإعلاله رد عليه فليس مثل أبي
حنيفة يعل به).
However, the Imams differ on the permissibility of bay' bi ash-shart (a
transaction with a condition attached to it). Imam Shafi'ī rahimahullāh
is of the view that bay' bi ash-shart is permissible in certain instances.
This is also the view of Ibn Abī Layla and Ibn Shabramah. The latter
day jurists permit bay' bi al-wafa' on the basis of necessity so that
people may be saved from usury.1
To sum up:
If the husband sells the house to his wife, it is permissible. Then there
are two ways in which it can be made into a bay' bi al-wafa':
(1) After the verbal offer and acceptance, it must be stated either in
writing or verbally, that when the price of the house is returned, (a)
the time-period must be specified. For example, the amount will be
returned after twenty years, then the house will also be returned. (b)
Whenever the amount is returned, the house will be returned. This
option cannot be a solution to the issue under discussion. (c) When the
wife passes away, and the amount is returned, the house will be
returned to the husband's heirs. Bear in mind that the wife is included
among the heirs because this is like a mortgage.
1 Imdād al-Ahkām, vol. 3, p. 428.
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(2) The condition of returning is included in the offer and acceptance.
This has been classified as permissible by many scholars on the basis of
necessity. Some say that it is impermissible. In such a case, it will be
better to abstain.
Allāh ta'ālā knows best.
The method of bay' 'aynah
Question
'Umar went to Zayd and asked him for a loan of ten thousand. Zayd
declined, but said: "I have a machine which is valued at ten thousand.
Buy it for thirteen thousand and you must pay me the amount after six
months." 'Umar bought the machine and then sold it either in the
market or back to Zayd for ten thousand. What is the Shari'ah ruling in
this regard? Does the murabahah which is offered by banks fall under
bay' 'aynah?
Answer
The above transaction falls under bay' 'aynah. This can take several
forms:
1.
Zayd lays down the condition in the very transaction that
'Umar will resell the machine to him for ten thousand. This is
impermissible for two reasons: (a) The laying down of the
condition. (b) The seller sold it at a higher price and bought it
شراء ما باع ) .at a lower price before the payment of the amount
(بأقل مما باع قبل نقد الثمن
2. Zayd sells the machine without any condition, promises to re-
buy it or lays down a condition after the transaction is
concluded. This is also impermissible because it falls under
"the seller sold it at a higher price and bought it at a lower
price" (شراء ما باع بأقل مما باع قبل نقد الثمن) . This will be permissible
if it is done after he pays the amount.
3. Zayd sells the machine to 'Umar for thirteen thousand. 'Umar
then sells it to Bakr, and Bakr sells it to Zayd. Imam
Muhammad and Imām Abū Yusuf rahimahumallāh differ on
this issue. Imam Muhammad rahimahullah says:
بذا البيع في قلبي كأمثال الجبال ذميم اخترعه أكلة الربا. (شامى، كتاب
الكفالة، ٣٢٦/٥، مطلب بيع العينة، سعيد)
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