موطا امام مالك رواية يحييٰ
Muwatta Imam Malik (Riwayat Yahya)
كتاب البيوعBook: On the Rulings of Buying and Selling
بَابُ بَيْعِ الْغَرَرِSale of Uncertainty (Gharar)
Hadith 1375
حَدَّثَنِي يَحْيَى، عَنْ مَالِك، عَنْ أَبِي حَازِمِ بْنِ دِينَارٍ ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " نَهَى عَنْ بَيْعِ الْغَرَرِ " .
It is narrated from Sa'id bin al-Musayyib that the Messenger of Allah, peace and blessings be upon him, forbade the sale involving deception.
قَالَ مَالِكٌ : وَمِنَ الْغَرَرِ وَالْمُخَاطَرَةِ أَنْ يَعْمِدَ الرَّجُلُ قَدْ ضَلَّتْ دَابَّتُهُ، أَوْ أَبَقَ غُلَامُهُ، وَثَمَنُ الشَّيْءِ مِنْ ذَلِكَ خَمْسُونَ دِينَارًا، فَيَقُولُ رَجُلٌ : أَنَا آخُذُهُ مِنْكَ بِعِشْرِينَ دِينَارًا، فَإِنْ وَجَدَهُ الْمُبْتَاعُ ذَهَبَ مِنَ الْبَائِعِ ثَلَاثُونَ دِينَارًا، وَإِنْ لَمْ يَجِدْهُ ذَهَبَ الْبَائِعُ مِنَ الْمُبْتَاعِ بِعِشْرِينَ دِينَارًا. ¤
Imam Malik, may Allah have mercy on him, said that included in fraudulent sales is: if a person's animal is lost, or a slave has run away, and its price is fifty dinars, and someone says to him: I will buy this animal or slave from you for twenty dinars. If it is found, the seller loses thirty dinars, and if it is not found, the buyer loses twenty dinars.
قَالَ مَالِكٌ : وَفِي ذَلِكَ عَيْبٌ آخَرُ إِنَّ تِلْكَ الضَّالَّةَ، إِنْ وُجِدَتْ، لَمْ يُدْرَ أَزَادَتْ أَمْ نَقَصَتْ، أَمْ مَا حَدَثَ بِهَا مِنَ الْعُيُوبِ فَهَذَا أَعْظَمُ الْمُخَاطَرَةِ. ¤
Imam Malik, may Allah have mercy on him, said that there is a great deception in this; it is not known whether the animal or the slave is in the same condition or if some defect or skill has appeared in it, due to which its price has increased or decreased.
قَالَ مَالِكٌ : وَالْأَمْرُ عِنْدَنَا أَنَّ مِنَ الْمُخَاطَرَةِ وَالْغَرَرِ اشْتِرَاءَ مَا فِي بُطُونِ الْإِنَاثِ مِنَ النِّسَاءِ وَالدَّوَابِّ، لِأَنَّهُ لَا يُدْرَى أَيَخْرُجُ أَمْ لَا يَخْرُجُ؟ فَإِنْ خَرَجَ لَمْ يُدْرَ أَيَكُونُ حَسَنًا أَمْ قَبِيحًا؟ أَمْ تَامًّا أَمْ نَاقِصًا؟ أَمْ ذَكَرًا أَمْ أُنْثَى؟ وَذَلِكَ كُلُّهُ يَتَفَاضَلُ، إِنْ كَانَ عَلَى كَذَا فَقِيمَتُهُ كَذَا، وَإِنْ كَانَ عَلَى كَذَا فَقِيمَتُهُ كَذَا. ¤
Imam Malik, may Allah have mercy on him, said: In our view, the ruling is that buying a pregnancy is also included in fraudulent sales, as it is not known whether the child will be born or not; if born, whether it will be beautiful or ugly, complete or deformed, male or female, and the price of each differs.
قَالَ مَالِكٌ : وَلَا يَنْبَغِي بَيْعُ الْإِنَاثِ، وَاسْتِثْنَاءُ مَا فِي بُطُونِهَا، وَذَلِكَ أَنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ : ثَمَنُ شَاتِي الْغَزِيرَةِ ثَلَاثَةُ دَنَانِيرَ فَهِيَ لَكَ بِدِينَارَيْنِ، وَلِي مَا فِي بَطْنِهَا، فَهَذَا مَكْرُوهٌ لِأَنَّهُ غَرَرٌ وَمُخَاطَرَةٌ. ¤
Imam Malik, may Allah have mercy on him, said that it is not permissible to sell a female animal and exclude its pregnancy, such as if someone says to another: The price of my milking goat is three dinars, so take it for two dinars, but when the kid in its belly is born, I will take it. This is disliked and not permissible.
قَالَ مَالِكٌ : وَالْأَمْرُ عِنْدَنَا أَنَّ مِنَ الْمُخَاطَرَةِ وَالْغَرَرِ اشْتِرَاءَ مَا فِي بُطُونِ الْإِنَاثِ مِنَ النِّسَاءِ وَالدَّوَابِّ، لِأَنَّهُ لَا يُدْرَى أَيَخْرُجُ أَمْ لَا يَخْرُجُ؟ فَإِنْ خَرَجَ لَمْ يُدْرَ أَيَكُونُ حَسَنًا أَمْ قَبِيحًا؟ أَمْ تَامًّا أَمْ نَاقِصًا؟ أَمْ ذَكَرًا أَمْ أُنْثَى؟ وَذَلِكَ كُلُّهُ يَتَفَاضَلُ، إِنْ كَانَ عَلَى كَذَا فَقِيمَتُهُ كَذَا، وَإِنْ كَانَ عَلَى كَذَا فَقِيمَتُهُ كَذَا. ¤
Imam Malik, may Allah have mercy on him, said that it is not permissible to sell olive wood in exchange for its oil, or sesame in exchange for sesame oil, or butter in exchange for clarified butter (ghee), because this falls under muzabana, and there is deception in it. It is not known whether the sesame, wood, or butter will yield the same amount of oil or ghee, or less or more.
قَالَ مَالِكٌ : وَلَا يَنْبَغِي بَيْعُ الْإِنَاثِ، وَاسْتِثْنَاءُ مَا فِي بُطُونِهَا، وَذَلِكَ أَنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ : ثَمَنُ شَاتِي الْغَزِيرَةِ ثَلَاثَةُ دَنَانِيرَ فَهِيَ لَكَ بِدِينَارَيْنِ، وَلِي مَا فِي بَطْنِهَا، فَهَذَا مَكْرُوهٌ لِأَنَّهُ غَرَرٌ وَمُخَاطَرَةٌ. ¤
Imam Malik, may Allah have mercy on him, said that similarly, selling hab al-baan (seeds of the moringa tree) in exchange for roghan-e-baan (moringa oil) is not permissible. However, it is permissible to sell hab al-baan in exchange for perfumed baan, because after adding fragrance, it is no longer considered as oil.
قَالَ مَالِكٌ : وَمِنْ ذَلِكَ أَيْضًا اشْتِرَاءُ حَبِّ الْبَانِ بِالسَّلِيخَةِ فَذَلِكَ غَرَرٌ، لِأَنَّ الَّذِي يَخْرُجُ مِنْ حَبِّ الْبَانِ هُوَ السَّلِيخَةُ، وَلَا بَأْسَ بِحَبِّ الْبَانِ بِالْبَانِ الْمُطَيَّبِ، لِأَنَّ الْبَانَ الْمُطَيَّبَ قَدْ طُيِّبَ وَنُشَّ وَتَحَوَّلَ عَنْ حَالِ السَّلِيخَةِ. ¤
Imam Malik, may Allah have mercy on him, said that if a person sold his item, then the buyer, feeling regretful, said to the seller: "Reduce the price a little," and the seller refused and said: "Do not worry, sell it, you will not incur any loss," there is nothing objectionable in this, nor is it deception. Rather, the seller has merely expressed his opinion; he did not sell it on any such condition. In our view, this is the ruling.
قَالَ مَالِكٌ : فِي رَجُلٍ بَاعَ سِلْعَةً مِنْ رَجُلٍ عَلَى أَنَّهُ لَا نُقْصَانَ عَلَى الْمُبْتَاعِ، إِنَّ ذَلِكَ بَيْعٌ غَيْرُ جَائِزٍ وَهُوَ مِنَ الْمُخَاطَرَةِ، وَتَفْسِيرُ ذَلِكَ : أَنَّهُ كَأَنَّهُ اسْتَأْجَرَهُ بِرِبْحٍ، إِنْ كَانَ فِي تِلْكَ السِّلْعَةِ، وَإِنْ بَاعَ بِرَأْسِ الْمَالِ أَوْ بِنُقْصَانٍ فَلَا شَيْءَ لَهُ، وَذَهَبَ عَنَاؤُهُ بَاطِلًا، فَهَذَا لَا يَصْلُحُ وَلِلْمُبْتَاعِ فِي هَذَا أُجْرَةٌ بِمِقْدَارِ مَا عَالَجَ مِنْ ذَلِكَ، وَمَا كَانَ فِي تِلْكَ السِّلْعَةِ مِنْ نُقْصَانٍ أَوْ رِبْحٍ فَهُوَ لِلْبَائِعِ وَعَلَيْهِ، وَإِنَّمَا يَكُونُ ذَلِكَ إِذَا فَاتَتِ السِّلْعَةُ وَبِيعَتْ، فَإِنْ لَمْ تَفُتْ فُسِخَ الْبَيْعُ بَيْنَهُمَا. ¤
قَالَ مَالِكٌ : فَأَمَّا أَنْ يَبِيعَ رَجُلٌ مِنْ رَجُلٍ سِلْعَةً يَبُتُّ بَيْعَهَا، ثُمَّ يَنْدَمُ الْمُشْتَرِي، فَيَقُولُ لِلْبَائِعِ : ضَعْ عَنِّي فَيَأْبَى الْبَائِعُ، وَيَقُولُ : بِعْ فَلَا نُقْصَانَ عَلَيْكَ، فَهَذَا لَا بَأْسَ بِهِ، لِأَنَّهُ لَيْسَ مِنَ الْمُخَاطَرَةِ، وَإِنَّمَا هُوَ شَيْءٌ وَضَعَهُ لَهُ، وَلَيْسَ عَلَى ذَلِكَ عَقَدَا بَيْعَهُمَا، وَذَلِكَ الَّذِي عَلَيْهِ الْأَمْرُ عِنْدَنَا.
قَالَ مَالِكٌ : وَلَا يَحِلُّ بَيْعُ الزَّيْتُونِ بِالزَّيْتِ، وَلَا الْجُلْجُلَانِ بِدُهْنِ الْجُلْجُلَانِ، وَلَا الزُّبْدِ بِالسَّمْنِ، لِأَنَّ الْمُزَابَنَةَ تَدْخُلُهُ، وَلِأَنَّ الَّذِي يَشْتَرِي الْحَبَّ وَمَا أَشْبَهَهُ بِشَيْءٍ مُسَمًّى مِمَّا يَخْرُجُ مِنْهُ، لَا يَدْرِي أَيَخْرُجُ مِنْهُ أَقَلُّ مِنْ ذَلِكَ أَوْ أَكْثَرُ؟ فَهَذَا غَرَرٌ وَمُخَاطَرَةٌ. ¤
Imam Malik, may Allah have mercy on him, said that if a person sells his item to someone on the condition that the buyer will not incur any loss, then this is not permissible. It is as if the seller has employed the buyer as a servant: if there is profit in that item, and if it is sold for the same amount as it was bought or for less, and the buyer's effort is wasted, then this is not correct. The buyer will receive wages according to his effort, and whatever profit or loss occurs will belong to the seller. However, this ruling applies when the buyer has already sold that item; if he has not sold it, then the sale will be annulled.
