هداية ثلث

1. Charts &
Diagrams
for
(‫)ﺛﺎﻟﺚ‬ ‫اﻟﮭﺪاﯾﺔ‬
‫اﻟﺒﯿﻮع‬ ‫ﻛﺘﺎب‬ ‫ﻣﻦ‬
(Hidaayah Thaalith: from Buyoo’)
2nd
Edition: Muharram 1440 / Sept. 2018
by
Darul Uloom New York Tasneef Committee

2. ‫ﷲ‬ ‫ﺑﺴﻢ‬
Foreword
This is the 2nd version of Charts & Diagrams for ‫اﻟﮭﺪاﯾﺔ‬
(‫)ﺛﺎﻟﺚ‬ (Hidaayah
Thaalith). These charts and diagrams were compiled and typed up as the kitaab
was being taught. Pictorial representations of the text simplify comprehension of
the Arabic ibaarat which can at times be very confusing.
Page numbers corresponding to the original kitab (al-Bushra version) have
been added to facilitate looking up the maslas.
I thank Allah first and then I thank the students who have tremendously
assisted in typing the notes and diagrams. I also ask Allah to grant ikhlas and
qabuliat.
There are still many revisions to be made and mistakes to be corrected;
insha-allah, by next year we plan to have a better 3rd
version. For any suggestions,
corrections and advices, feel free to contact: suhel@duny.us.
Sincerely,
Darul Uloom New York Publications committee.

11. HIDAAYAH NOTES: HANDOUT #2A (old 1AB)
(P. 3 - ‫ص‬
۳ ) ‫اﻟﮭداﯾﺔ‬ - ‫اﻟﺑﯾوع‬ ‫ﻛﺗﺎب‬
TAKEN FROM ASHRAFUL HIDAAYAH P. 19
‫اﻟﺑﯾﻊ‬
‫اﻟذات‬ ‫ﺑﺎﻋﺗﺑﺎر‬
‫واﻟﺣﻛم‬
(valid) ‫ﻧﺎﻓذ‬ ‫ﺑﯾﻊ‬ -۱
(pending) ‫ﻣوﻗوف‬ ‫ﺑﯾﻊ‬ -۲
(voidable) ‫ﻓﺎﺳد‬ ‫ﺑﯾﻊ‬-۳
(invalid) ‫ﺑﯾﻊ‬
‫ﺑﺎطل‬ -٤
‫ﺑﺎﻋﺗﺑﺎر‬ ‫اﻟﺑﯾﻊ‬
‫اﻟﻣﺑﯾﻊ‬
( ‫اﻟﻣﻘﺎﯾﺿﺔ‬ ‫)ﺑﯾﻊ‬ ‫ﺑﺎﻟﺳﻠﻌﺔ‬ ‫اﻟﺳﻠﻌﺔ‬ ‫ﺑﯾﻊ‬ -۱
item in exchange for item, i.e. barter
‫ﺑﺎﻟﺛﻣن‬ ‫اﻟﺳﻠﻌﺔ‬ ‫ﺑﯾﻊ‬ -۲
item in exchange for cash
(this is the common, normal, standard type of transactions
that we usually make)
(‫اﻟﺻرف‬ ‫)ﺑﯾﻊ‬ ‫ﺑﺎﻟﺛﻣن‬ ‫اﻟﺛﻣن‬ ‫ﺑﯾﻊ‬ -۳
cash in exchange for cash,
OR gold in exchange for gold,
OR silver in exchange for silver
OR gold in exchange for silver
(‫اﻟﺳﻠم‬ ‫ﺑﯾﻊ‬ - ‫ﺑﺎﻟﻌﺎﺟل‬ ‫اﻵﺟل‬ ‫)ﺑﯾﻊ‬ ‫ﺑﺎﻟﻌﯾن‬ ‫اﻟدﯾن‬ ‫ﺑﯾﻊ‬ -٤
pay now receive items later

12. HIDAAYAH NOTES: HANDOUT #2B
‫اﻟﮭداﯾﺔ‬ (P 14 - ‫ص‬
۱٤ )
:‫اﻟوﺻف‬ ‫ﺗﻌرﯾف‬
-
‫ﻟوﺟود‬ ‫ﻣﺎ‬ ‫اﻟوﺻف‬
‫ه‬
،‫ﻏﯾره‬ ‫ﺗﻘﺻﺎن‬ ‫ﻓﻲ‬ ‫ﺗﺄﺛﯾر‬ ‫وﻟﻌدﻣﮫ‬ ‫ﻏﯾره‬ ‫ﺗﻘوم‬ ‫ﻓﻲ‬ ‫ﺗﺄﺛﯾر‬ 1
.‫ﻛذﻟك‬ ‫ﻟﯾس‬ ‫ﻣﺎ‬ ‫واﻻﺻل‬
WASF IS THAT THING WHICH HAS AN EFFECT OF INCREASING THE
VALUE OF SOMETHING ELSE,
AND WITH ITS (THE WASF’S) ABSENCE THERE IS AN EFFECT ON THE
DECREASING THE VALUE OF SOMETHING ELSE.
ASL IS THAT WHICH IS NOT LIKE WASF IN THIS REGARD.
OR
-
‫ﻟﺷﻲء‬ ‫ﺗﺎﺑﻌﺎ‬ ‫ﯾﻛون‬ ‫ﻣﺎ‬ ‫اﻟوﺻف‬
‫ﻏﯾر‬
،‫ﻋﻧﮫ‬ ‫ﻣﻧﻔﺻل‬ 2
‫ﻓﯾﮫ‬ ‫ﺣﺻل‬ ‫وإذا‬
‫وﻛﻣﺎﻻ‬ ‫ﺣﺳﻧﺎ‬
،‫وﺻف‬ ‫ﻓﮭو‬ ‫ﯾزﯾد‬
‫ﻓﯾﮫ‬
‫أﺻل‬ ‫ﻓﮭو‬ ‫ﻛذﻟك‬ ‫ﻟﯾس‬ ‫وﻣﺎ‬
WASF IS THAT WHICH IS SUBORDINATE / ATTACHED TO SOMETHING ELSE IN
SUCH A WAY THAT IT IS NOT SEPARABLE FROM IT.
AND WHEN WASF EXISTS IN IT,
THE WASF INCREASES IN IT GOODNESS OR PERFECTION, THIS IS A WASF.
AND THAT WHICH IS NOT LIKE THIS, IS CALLED ASL.
…………………………………..
SOMETIMES QADR (AMOUNT) IS WASF, SOMETIMES IT IS ASL:
‫ﻓﺎﻟزﯾﺎدة‬ ‫واﻟﺗﺷﻘﯾص‬ ‫ﺑﺎﻟﺗﺑﻌﯾض‬ ‫ﯾﺗﻌﯾب‬ ‫ﻣﺎ‬ ‫ﻓﻘﯾل‬
[‫اﻟﻘدر‬ ‫]أي‬ ‫واﻟﻧﻘﺻﺎن‬
‫وﺻف‬ ‫ﻓﯾﮫ‬
‫أﺻل‬ ‫ﻓﯾﮫ‬ [‫اﻟﻘدر‬ ‫]أي‬ ‫واﻟﻧﻘﺻﺎن‬ ‫ﻓﺎﻟزﯾﺎدة‬ ‫ﺑﮭﻣﺎ‬ ‫ﯾﺗﻌﯾب‬ ‫ﻻ‬ ‫وﻣﺎ‬
THOSE THINGS WHICH BECOME DEFECTIVE BY GETTING BROKEN OR BY
BEING MADE INTO PIECES,
IN SUCH THINGS QADR (AMOUNT) IS CONSIDERED TO BE A WASF, EX: GOATS,
COWS, SLAVES.
AND THOSE THINGS THAT DO NOT BECOME DEFECTIVE BY GETTING BROKEN
OR BY BEING MADE INTO PIECES,
IN SUCH THINGS QADR (AMOUNT) IS CONSIDERED TO BE AN ASL, EX: PILE OF
GRAIN, RICE

13. FROM Al-INAAYAH (PG. 475)
---
‫اﺻل‬ ‫ﻓﮭو‬ ‫ﺑﻔواﺗﮫ‬ ‫اﻟﺑﺎﻗﻲ‬ ‫ﯾﻧﻘض‬ ‫ﻻ‬ ‫ﻣﺎ‬ ‫وﻗﯾل‬
---
‫وﺻف‬ ‫ﻓﮭو‬ ‫ﻛذﻟك‬ ‫ﯾﻛون‬ ‫ﻻ‬ ‫وﻣﺎ‬
FROM AL-INAAYAH (PG. 476)
---
‫ﺑﺎﻟﺗﻧﺎول‬ ‫ﻣﻘﺻودا‬ ‫ﻛﺎن‬ ‫اذا‬ ‫اﻟﺛﻣن‬ ‫ﻣن‬ ‫ﺷﻲء‬ ‫ﯾﻘﺎﺑﻠﮫ‬ ‫ﻻ‬ ‫اﻟوﺻف‬ ‫ان‬
TAKEN FROM HIDAAYAH HAASHIA P. 14:
QADAR CAN BE WASF
OR
QADAR CAN BE ASL
General Principle #1:
IN DHAWATUL QIYAM (EX: LAND, GOATS, HAND-WOVEN CLOTH)
(YATA-‘AYYABU BI-TAB-‘EEDHI WAT-TANQEES) QADAR IS USUALLY WASF.
General Principle #2:
BUT, QADAR CAN BECOME ASL IF UNIT RATE IS MENTIONED.
(KULLU DHIRAA’ BI-DIRHAMIN) (IN MASALA #5)
General Principle #3:
IN DHAWATUL AMTHAAL (EX. GRAIN, RICE, WHEAT)
(LA YATA-‘AYYABU BI-TAB-‘EEDHI WAT-TANQEES) QADAR IS USUALLY ASL.

14. Hidaayah Notes
#3 (old HO 1B)
pg. 9
Outcome Ruling Difference
in Usage
Difference
in Value
Scenario
Use the more used currency
(Use ‫)اﻷروج‬
permissible
✓ ✓
#1
Any one of the 2 are allowed
because the “jahalah” does not lead to
dispute which hinders “tasleem” and
“tasallum”
permissible
X
(i.e. equal
in usage)
X #2
Use the more used currency
(Use ‫)اﻻزوج‬
permissible
✓ X #3
The “jahalah” will lead to dispute N.L.
which hinders “tasleem” and “tasallum”
impermissible
X
(i.e. equal
in usage)
✓
#4

15. 1
HIDAAYA--Handout #4 (old 3A )
(pages 11-14)
Page #11
1 ‫ﻣﺳ‬
‫ﺄ‬
# ‫ﻟﺔ‬
--wheat is ‫اﻻﻣﺛﺎل‬ ‫ذوات‬
--qadar (amount) is asl (due to principle 2)
--unit price is mentioned
[‫ﺑدرھم‬ ‫ﻗﻔﯾز‬ ‫]ﻛل‬ ‫طﻌﺎم‬ ‫ﺻﺑرة‬ ‫ﺑﺎع‬ ‫وﻣن‬
‫أﺑﻲ‬ ‫اﻷﻋظم‬ ‫اﻣﺎم‬ ‫ﻋﻧد‬
:‫ﺣﻧﯾﻔﺔ‬
-
‫ﺟ‬
.‫واﺣد‬ ‫ﻗﻔﯾز‬ ‫ﻓﻲ‬ ‫اﻟﺑﯾﻊ‬ ‫ﺎز‬
:‫اﻟﺻﺎﺣﺑﯾن‬ ‫ﻋﻧد‬
-
‫اﻟ‬ ‫ﺟﺎز‬
.‫ﻗﻔزان‬ ‫ﺟﻣﯾﻊ‬ ‫ﻓﻲ‬ ‫ﺑﯾﻊ‬
Page #13
# ‫ﻣﺳﺄﻟﺔ‬
2
--goat is ‫اﻟﻘﯾم‬ ‫ذوات‬
--qadar (amount) is wasf (due to principle 1)
--unit price is mentioned
‫ﻏﻧم‬ ‫ﻗطﯾﻊ‬ ‫ﺑﺎع‬ ‫وﻣن‬
.‫ﺑدرھم‬ ‫ﺷﺎة‬ ‫ﻛل‬
‫أﺑﻲ‬ ‫اﻷﻋظم‬ ‫اﻣﺎم‬ ‫ﻋﻧد‬
:‫ﺣﻧﯾﻔﺔ‬
-
.‫اﻟﺟﻣﯾﻊ‬ ‫ﻓﻲ‬ ‫اﻟﺑﯾﻊ‬ ‫ﻓﺳد‬
:‫اﻟﺻﺎﺣﺑﯾن‬ ‫ﻋﻧد‬
-
.‫اﻟﻛل‬ ‫ﻓﻲ‬ ‫ﯾﺟوز‬

16. 2
Page #13
# ‫ﻣﺳﺄﻟﺔ‬
3
--qadar (amount) is asl (due to principle 3)
(in dhawaatul-amthaal, qadar is usually asl - due to principle #3)
--unit price is not mentioned here
‫درھم‬ ‫ﺑﻣﺎﺋﺔ‬ ‫ﻗﻔﯾز‬ ‫ﻣﺋﺔ‬ ‫اﻧﮭﺎ‬ ‫ﻋﻠﻰ‬ ‫طﻌﺎم‬ ‫ﺻﺑرة‬ ‫اﺑﺗﺎع‬ ‫وﻣن‬
‫أﻛﺛر‬ ‫وﺟدھﺎ‬ ‫وان‬ ‫اﻗل‬ ‫ﻓوﺟدھﺎ‬
‫ﻟﻠﺑﺎﺋﻊ‬ ‫ﻓﺎﻟزﯾﺎدة‬ ‫ﺑﺎﻟﺧﯾﺎر‬ ‫اﻟﻣﺷﺗري‬ ‫ﻛﺎن‬
‫اﻟﻣوﺟود‬ ‫اﺧذ‬ ‫ﺷﺎء‬ ‫ان‬
‫ﺑ‬
‫اﻟﺛﻣن‬ ‫ﻣن‬ ‫ﺣﺻﺗﮫ‬
‫اﻟﺑﯾﻊ‬ ‫ﻓﺳﺦ‬ ‫ﺷﺎء‬ ‫وان‬
Page #14
# ‫ﻣﺳﺄﻟﺔ‬
4
--qadr (amount) is wasf
(in dhawaatul-qiyam, qadar is usually wasf (due to principle #2); unless wasf
becomes mafqood through itlaaf, etc.)
--unit price is not mentioned
‫دراھم‬ ‫ﺑﻌﺷرة‬ ‫أذرع‬ ‫ﻋﺷرة‬ ‫اﻧﮫ‬ ‫ﻋﻠﻰ‬ ‫ﺛوﺑﺎ‬ ‫اﺷﺗرى‬ ‫وﻣن‬
.‫درھم‬ ‫ﺑﻣﺎﺋﺔ‬ ‫ذراع‬ ‫ﻣﺎﺋﺔ‬ ‫اﻧﮫ‬ ‫ﻋﻠﻰ‬ ‫ارﺿﺎ‬ ‫او‬
‫أﻛﺛر‬ ‫وﺟدھﺎ‬ ‫ﻓﺎن‬ ‫وﺟدھﺎ‬ ‫ﻓﺎن‬
‫اﻗل‬
‫ﻟﻠﻣﺷﺗري‬ ‫ﻓﮭو‬
(‫ﻟﻠﺑﺎﺋﻊ‬ ‫)وﻻﺧﯾﺎر‬
‫ﺑﺎﻟﺧﯾﺎر‬ ‫ﻓﺎﻟﻣﺷﺗري‬
‫اﻟﺛﻣن‬ ‫ﺑﺟﻣﻠﺔ‬ ‫اﺧذھﺎ‬ ‫ﺷﺎء‬ ‫ان‬
‫ﺗرك‬ ‫ﺷﺎء‬ ‫وان‬
‫اﻟذراع‬ ‫)ﻻن‬
‫أي‬
‫اﻟﻘدر‬
(‫ھﻧﺎ‬ ‫وﺻف‬

17. 3
Page #15
# ‫ﻣﺳﺄﻟﺔ‬
5
--qadr was wasf,
But qadr became asl due to unit rate.
‫درھم‬ ‫ﺑﻣﺎﺋﺔ‬ ‫ذراع‬ ‫ﻣﺎﺋﺔ‬ ‫اﻧﮭﺎ‬ ‫ﻋﻠﻰ‬ ‫ﺑﻌﺗﻛﮭﺎ‬ ‫ﻗﺎل‬ ‫وﻟو‬
)
‫ﺑدرھم‬ ‫ذراع‬ ‫ﻛل‬
(
As if he is selling 100 pieces of land each piece 1 yard at the rate of $1 per piece
‫زاﺋدة‬ ‫وﺟدھﺎ‬ ‫وان‬ ‫ﻧﺎﻗﺻﺔ‬ ‫وﺟدھﺎ‬ ‫ﻓﺎن‬
‫ﺑﺎﻟﺧﯾﺎر‬ ‫ﻓﮭو‬
‫ﺑدرھم‬ ‫ذراع‬ ‫ﻛل‬ ‫اﻟﺟﻣﯾﻊ‬ ‫اﺧذ‬ ‫ﺷﺎء‬ ‫ان‬
‫اﻟﺑﯾﻊ‬ ‫ﻓﺳﺦ‬ ‫ﺷﺎء‬ ‫وان‬
‫ﻓﺎﻟﻣﺷﺗرى‬
‫ﺑﺎﻟﺧﯾﺎر‬
‫اﻟﺛﻣن‬ ‫ﻣن‬ ‫ﺑﺣﺻﺗﮭﺎ‬ ‫اﺧذھﺎ‬ ‫ﺷﺎء‬ ‫ان‬
‫ﺗرك‬ ‫ﺷﺎء‬ ‫وان‬
(‫اﻟﺛﻣن‬ ‫ﺑذﻛر‬ ‫أﺻﻼ‬ ‫ﺻﺎر‬ ‫اﻟوﺻف‬ ‫)ﻻن‬
Page #16
# ‫ﻣﺳﺄﻟﺔ‬
6
.‫ﺣﻣﺎم‬ ‫او‬ ‫دار‬ ‫ﻣن‬ ‫ذراع‬ ‫ﻣﺎﺋﺔ‬ ‫ﻣن‬ ‫أذرع‬ ‫ﻋﺷرة‬ ‫اﺷﺗرى‬ ‫وﻣن‬
‫أﺑﻲ‬ ‫اﻣﺎم‬ ‫ﻋﻧد‬
:‫ﺣﻧﯾﻔﺔ‬
-
.‫ﻓﺎﺳد‬ ‫ﻓﺎﻟﺑﯾﻊ‬
:‫ﺻﺎﺣﺑﯾن‬ ‫ﻋﻧد‬
.‫ﺟﺎﺋز‬ ‫ھو‬

18. 4
Page #17
# ‫ﻣﺳﺄﻟﺔ‬
7
---unit price is not mentioned
‫اﺛواب‬ ‫ﻋﺷرة‬ ‫اﻧﮫ‬ ‫ﻋﻠﻰ‬ ‫ﻋدﻻ‬ ‫اﺷﺗرى‬ ‫وﻟو‬ (
‫ﺑﻌﺷرة‬
‫دراھم‬ A
‫ﻋﺷرة‬ ‫أﺣد‬ ‫ھو‬ ‫ﻓﺎذا‬ ‫ﺗﺳﻌﺔ‬ ‫ھو‬ ‫ﻓﺎذا‬
‫اﻟﻣﺑﯾﻊ‬ ‫ﻟﺟﮭﺎﻟﺔ‬ ‫اﻟﺑﯾﻊ‬ ‫ﻓﺳد‬ ‫اﻟﺛﻣن‬ ‫ﻟﺟﮭﺎﻟﺔ‬ ‫اﻟﺑﯾﻊ‬ ‫ﻓﺳد‬
‫أي‬
‫ﻻﻧﮫ‬
‫ﯾﺣط‬
‫ﺛﻣن‬
‫ﺛوب‬
‫وﺣﯾد‬
‫وھو‬
‫ﻣﺟﮭول‬
‫ﻻﻧﮫ‬
‫ﻟو‬
‫ﻟم‬
‫ﯾﺳم‬
‫ﻟﻛل‬
‫ﺛوب‬
‫ﺛﻣﻧ‬
‫ﺎ‬
‫ﻓﺎﻟﺛﻣن‬
‫ﯾﻧﻘﺳم‬
‫ﻋﻠﻰ‬
‫اﻟﺛﯾﺎب‬
‫ﺑﺎﻋﺗﺑﺎر‬
‫اﻟﻘﯾﻣﺔ‬
‫وﻗﯾﻣﺔ‬
‫اﻟﻐﺎﺋب‬
‫ﻣﺟﮭوﻟﺔ‬
‫أذ‬
‫ﻻ‬
‫ﯾدرى‬
‫أن‬
‫اﻟﻐﺎﺋب‬
‫ﻛﺎن‬
ً‫ا‬‫ﺟﯾد‬
‫أو‬
ً‫ﺎ‬‫وﺳط‬
‫أو‬
ً‫ﺎ‬‫ردﯾﯾ‬
‫ﺑﯾن‬ ‫وﻟو‬ (
‫ﺛﻣﻧﺎ‬ ‫ﺛوب‬ ‫ﻟﻛل‬ B
‫ﻓﻲ‬ ‫ﯾﺟز‬ ‫وﻟم‬
‫ﻓﺻل‬
‫اﻟزﯾﺎدة‬
‫ﻟﺟﮭﺎﻟﺔ‬ ‫أي‬ ‫اﻟﻣﺑﯾﻊ‬ ‫ﻟﺟﮭﺎﻟﺔ‬
‫اﻟ‬
‫اﻟﻣﺑﯾﻌ‬ ‫ﻌﺷرة‬
‫ﺔ‬
‫ﺑﻘدره‬ ‫اﻟﻧﻘﺻﺎن‬ ‫ﻓﺻل‬ ‫ﻓﻲ‬ ‫ﺟﺎز‬
‫وﻟﮫ‬
‫اﻟﺧﯾﺎر‬

19. 5
Page #19
# ‫ﻣﺳﺄﻟﺔ‬
8
---unit price is mentioned
‫ﺑدرھم‬ ‫ذراع‬ ‫ﻛل‬ ‫أذرع‬ ‫ﻋﺷرة‬ ‫اﻧﮫ‬ ‫ﻋﻠﻰ‬ ‫واﺣدا‬ ‫ﺛوﺑﺎ‬ ‫اﺷﺗرى‬ ‫ﻟو‬
(‫اﻟﺛﺎﻧﻲ‬ ‫اﻟوﺟﮫ‬ ) Less 9 ½ (‫اﻷول‬ ‫)اﻟوﺟﮫ‬ More 10 ½
‫ﻣﻘﺎﺑﻠﺔ‬
‫اﻟذراع‬
‫ﺑﺎﻟدرھم‬
Necessitates
‫اﻟدرھم‬ ‫ﺟزء‬ ‫ﺑﻣﺛل‬ ‫اﻟذراع‬ ‫ﺟزء‬ ‫ﻣﻘﺎﺑﻠﺔ‬
When 1 dhiraa’ corresponds to 1
dirham, then, by extrapolation,
half dhiraa’ will correspond to
half dirham
Pay 9 ½
with ‫ﺧﯾﺎر‬ for ‫ﻣﺷﺗرى‬
Because: he got less than
expected
(i.e ‫اﻟﺻﻔﻘﺔ‬ ‫)ﺗﻔرق‬
Pay 10 ½
with ‫ﺧﯾﺎر‬ for ‫ﻣﺷﺗرى‬
Because: he did get more than
‘supposed to’,
but he must also end up paying more,
thus give him choice of retracting or
going through with transaction
‫ﻣﺣﻣد‬
‫رح‬
‫وﺻﻔﺎ‬ ‫اﻟذراع‬ ‫ﻛﺎن‬
‫ﺑﺑدل‬ ‫ذراع‬ ‫ﻛل‬ ‫ﺑﺈﻓراد‬ ‫ﻟﻛن‬
(‫ﺑدرھم‬ ‫)أي‬
‫أﺻﻼ‬ ‫اﻟذراع‬ ‫ﺻﺎر‬
‫ﺛوب‬ ‫ﻣﻧزﻟﺔ‬ ‫ذراع‬ ‫ﻛل‬ ‫وﻧزل‬
.‫اﻟﺛﻣن‬ ‫زﯾﺎدة‬ ‫ﯾﻘﺗﺿﻲ‬ ‫اﻷﺻل‬ ‫وزﯾﺎدة‬
Here, qadr (dhiraa’) has
transformed from a wasf to an
asl.
And each dhiraa’ is as if it has
become a separate mabee’
cloth. Thus each dhiraa’ as well
as each half-dhiraa’ is
considered to be a TOTALLY
SEPARATE cloth.
And each SEPARATE cloth,
whether it has a length of 1
dhiraa’ or half dhiraa’, will cost 1
dirham.
Pay 10
with ‫ﺧﯾﺎر‬ for ‫ﻣﺷﺗرى‬
Because: he got 9 ½;
which is less than
expected. Thus, he gets
‫ﺧﯾﺎر‬ due to:
‫اﻟﺗﻣﺎم‬ ‫ﻗﺑل‬ ‫اﻟﺻﻔﻘﺔ‬ ‫ﺗﻔرﯾﻖ‬
similar to situation where
slave who was a cook
turned out not to be a
cook, loss of
‫ﻓﯾﮫ‬ ‫ﻣرﻏوﺑﺔ‬ ‫ﺻﻔﺔ‬
Pay 11
with ‫ﺧﯾﺎر‬ for ‫ﻣﺷﺗرى‬
Because: he did get more than
‘supposed to’,
but he will be forced to also end up
paying more,
thus give him choice of retracting or
going through with transaction
‫ﯾوﺳف‬ ‫أﺑو‬
‫رح‬
In the first 9/10 dhiraa’each
dhiraa’ is considered to be an
asl.
But, in the last dhiraa’, because
the shart/description
of dhiraa’ is not fulfilled, thus
dhiraa; STAYS as wasf
(the ‫ﺣﻛم‬ does not change but
rather goes back towards it
original condition)
i.e. in the half cloth, ‫ذراع‬ is
‫وﺻف‬ !!!
‫اﻟﺛﻣن‬ ‫ﻣن‬ ‫ﺷﻲء‬ ‫ﯾﻘﺎﺑﻠﮫ‬ ‫ﻻ‬ ‫اﻟوﺻف‬
Pay 9
with ‫ﺧﯾﺎر‬ for ‫ﻣﺷﺗرى‬
Because he got less than
expected
(‫اﻟﺗﻣﺎم‬ ‫ﻗﺑل‬ ‫اﻟﺻﻔﻘﺔ‬ ‫)ﺗﻔرﯾﻖ‬
Pay 10
with no ‫ﺧﯾﺎر‬ for ‫ﻣﺷﺗرى‬
Because: got extra ‘for free ‘
Similar to situation buying a blind slave
who turns out seeing
‫ﺣﻧﯾﻔﺔ‬ ‫أﺑو‬
‫رح‬

20. Hidaya pg. 23
Handout 5 (old 3B)
Ruling Condition Scenario
Not included
because it is a trust
‫ﻓﯾﮫ‬ ‫ﻣودع‬ ‫ﻷﻧﮫ‬ ‫ﻓﯾﮫ‬ ‫ﯾدﺧل‬ ‫ﻻ‬
Did not grow
‫ﯾﻧﺑت‬ ‫ﻟم‬
The seed was
planted
‫ﺑذر‬ ‫ﻗد‬
1
Some say included,
some say excluded
‫ﻓﯾﮫ‬ ‫ﯾدﺧل‬ ‫ﻗﯾل‬
‫ﻓﯾﮫ‬ ‫ﯾدﺧل‬ ‫ﻻ‬ ‫وﻗﯾل‬
Grew
‫ﻧﺑت‬
The seed was
planted
‫ﺑذر‬ ‫ﻗد‬
2
Not included
‫ﻓﯾﮫ‬ ‫ﯾدﺧل‬ ‫ﻻ‬
Grew
‫ﻧﺑت‬
The seed was
planted
‫ﺑذر‬ ‫ﻗد‬
3

21. Handout 6 (old 3C)- Page 23
‫اﻟ‬ ‫ﺣﻘﻮق‬
‫ﻤ‬
‫ﺒﯿﻊ‬ : Attached and necessary for the ‫ﻣﺒﯿﻊ‬
‫اﻟﻤﺒﯿﻊ‬ ‫ﻣﺮاﻓﻖ‬: Not necessary for the ‫ﻣﺒﯿﻊ‬, but specifically made for
the ‫ﻣﺒﯿﻊ‬ and beneficial for it, for example: Kitchen, Wudhu place
for a house
Ruling Scenario
‫ﯾدﺧل‬ ‫ﻻ‬
‫اﻟﺑﯾﻊ‬ ‫ﻓﻲ‬ ‫اﻟﺛﻣر‬ ‫أو‬ ‫اﻟزرع‬ ‫اﻟﺷﺟر‬ ‫أو‬ ‫اﻷرض‬ ‫ﺑﻌت‬
(‫ذﻟك‬ ‫ﻋﻠﻰ‬ ‫ﯾزد‬ ‫)ﻟم‬
1
‫اﻟﺑﯾﻊ‬ ‫ﻓﻲ‬ ‫اﻟﺛﻣر‬ ‫أو‬ ‫اﻟزرع‬ ‫ﯾدﺧل‬ ‫ﻻ‬ ‫اﻟﺷﺟر‬ ‫أو‬ ‫اﻷرض‬ ‫ﺑﻌت‬
‫وﻣراﻓﻘﮭﻣﺎ‬ ‫ﺑﺣﻘوﻗﮭﻣﺎ‬
2
‫اﻟﺑﯾﻊ‬ ‫ﻓﻲ‬ ‫اﻟﺛﻣر‬ ‫أو‬ ‫اﻟزرع‬ ‫ﯾدﺧل‬ ‫ﻻ‬ ‫اﻟﺷﺟر‬ ‫أو‬ ‫اﻷرض‬ ‫ﺑﻌت‬
‫وﻛﺛﯾر‬ ‫ﻗﻠﯾل‬ ‫ﺑﻛل‬
‫وﻣراﻓﻘﮭﻣﺎ‬ ‫ﺣﻘوﻗﮭﻣﺎ‬ ‫ﻣن‬ ‫وﻣﻧﮭﺎ‬ ‫ﻓﯾﮭﺎ‬ ‫ﻟﮫ‬
3
‫اﻟﺑﯾﻊ‬ ‫ﻓﻲ‬ ‫اﻟﺛﻣر‬ ‫أو‬ ‫اﻟزرع‬ ‫ﯾدﺧل‬ ‫اﻟﺷﺟر‬ ‫أو‬ ‫اﻷرض‬ ‫ﺑﻌت‬
‫وﻛﺛﯾر‬ ‫ﻗﻠﯾل‬ ‫ﺑﻛل‬
4

22. Hidaayah
‫اﻟﺜﺎﻟﺚ‬ ‫اﻟﮭﺪاﯾﺔ‬
7 (old 3D)- Page 24
Initial appearance of the
fruit/just bloomed
‫اﻟﺛﻣر‬ ‫ظﮭر‬ Stage
1
Not usable yet ‫ﯾﺑد‬ ‫ﻟم‬
‫ﺻﻼﺣﮭﺎ‬
‫اﻟﺛﻣر‬ ‫ظﮭر‬
Stage
2
Usable ‫ﺑدأ‬
‫ﺻﻼﺣﮭﺎ‬
‫اﻟﺛﻣر‬ ‫ظﮭر‬ Stage
3
Its bones have not finished
growing
i.e. usable but still growing
‫ﻋظﻣﮭﺎ‬ ‫ﯾﺗﻧﺎه‬ ‫ﻟم‬ ‫ﺑدأ‬
‫ﺻﻼﺣﮭﺎ‬
‫اﻟﺛﻣر‬ ‫ظﮭر‬ Stage
4
Fully grown ‫ﻋظﻣﮭﺎ‬ ‫ﺗﻧﺎھﻰ‬ ‫ﺑدأ‬
‫ﺻﻼﺣﮭﺎ‬
‫اﻟﺛﻣر‬ ‫ظﮭر‬ Stage
5

23. HANDOUT #8 (old 4A)---AL HIDAAYAH PAGE 33
(Taken from Ashraf ul Hidaya P.69 bottom, and Binayah,
Pg. 498)
A.H. and M: Ruling of ‫اﺻل‬ ({‫اﻟﺷرط‬ ‫}ﺧﯾﺎر‬ ‫ﺑﮫ‬ ‫)ﻣﻠﺣﻖ‬ is the same as ruling of ‫ﻣﻠﺣﻖ‬
(‫اﻟﻧﻘد‬ ‫)ﺧﯾﺎر‬
Two Explanations:
# 2 # 1
‫اﻟﻧﻘد‬ ‫ﻟﺧﯾﺎر‬ ‫أﯾﺎم‬ ‫ﺛﻼﺛﺔ‬ ‫ﺧﯾﺎر‬
‫اﻟﺷرط‬ ‫اﻷﺻل‬
‫أﯾﺎم‬ ‫ﺛﻼﺛﺔ‬ ‫ﻓوق‬ ‫ﻓﻲ‬ ‫اﻟﻧﻘد‬ ‫ﺧﯾﺎر‬ ‫ھذا‬ ‫ﻓﻲ‬
‫أﺧر‬ ‫ﺣدﯾث‬
‫ﻋﻣر‬ ‫أن‬ ‫اﺑن‬
‫ﻋﻧﮭﻣﺎ‬ ‫ﷲ‬ ‫رﺿﻲ‬
‫أن‬ ‫ﻋﻠﻰ‬
‫اﻟﻣﺷﺗري‬
‫ﯾﻧﻘد‬ ‫ﻟم‬ ‫ﻟو‬
‫أﯾﺎم‬ ‫ﺛﻼﺛﺔ‬ ‫إﻟﻰ‬ ‫اﻟﺛﻣن‬
‫ﺑﯾﻧﮭﻣﺎ‬ ‫ﺑﯾﻊ‬ ‫ﻓﻼ‬
‫ﻟﺣدﯾث‬
‫ﻋﻣر‬ ‫اﺑن‬
‫ﻋﻧﮭﻣﺎ‬ ‫ﷲ‬ ‫رﺿﻲ‬
}
‫أﻧﮫ‬
‫اﻟﺧﯾﺎر‬ ‫أﺟﺎز‬
‫ﺷﮭرﯾن‬ ‫إﻟﻰ‬
{
‫اﻷﺛر‬
‫ﻣطﻠﻘﺎ‬ ‫ﯾﻘﺗﺿﻲ‬ ‫اﻟﻘﯾﺎس‬
‫اﻟﺧﯾﺎر‬ ‫ﺟواز‬ ‫ﻋدم‬
‫اﻟﺧﯾﺎر‬ ‫ان‬ ‫ﻷﺟل‬
‫ﯾﻛون‬
ً‫ﺎ‬‫ﺧﻼﻓ‬
‫ﻟﻣﻘﺗﺿﻰ‬
‫اﻟﻌﻘد‬
‫ﻓﺎﻟﻘﯾﺎس‬
‫ﻻ‬ ‫اﻟﺧﯾﺎر‬ ‫ان‬ ‫ھو‬
‫ﯾﺟوز‬
‫اﻟﺑﺗﺔ‬
‫اﻟﻧص‬ ‫ﻣورد‬ ‫ﻋﻠﻰ‬ ‫اﻟﺣﻛم‬ ‫ﻓﻧﻘﺗﺻر‬
‫و‬
‫أﺟزﻧﺎ‬
‫ﻷﺟل‬ ‫اﻟﺧﯾﺎر‬
‫اﯾﺎم‬ ‫ﻟﺛﻼﺛﺔ‬ ‫ﻣﻧﻘد‬ ‫ﺑن‬ ‫ﺣﺑﺎن‬ ‫ﺣدﯾث‬
‫ﻓﻔﯾﻣﺎ‬
‫أﯾﺎم‬ ‫ﺛﻼﺛﺔ‬ ‫ﻓوق‬
‫ﻧﻌﻣل‬
‫اﻟﻘﯾﺎس‬ ‫ﻋﻠﻰ‬
‫ﻓﻼ‬
‫ﺧﯾﺎر‬ ‫ﻧﺟﯾز‬
‫أﯾﺎم‬ ‫ﺛﻼﺛﺔ‬ ‫ﻓوق‬ ‫ﻓﯾﻣﺎ‬ ‫اﻟﻧﻘد‬
‫اﻟﻘﯾﺎس‬
These 4 terms are all on line #4 of Hidaaya p.34

24. Bismillah
Hidaaya (Thaalith) Chart 9 (old 4B)
page 35-37 ‫اﻟﺜﺎﻟﺚ‬ ‫اﳍﺪاﻳﺔ‬
‫اﻟﺒﻴﻊ‬
‫اﳊﻜﻢ‬ ‫ﻫﻼك‬/‫ﻋﻴﺐ‬ ‫اﻟﻘﺒﺾ‬ ‫اﻟﺒﻴﻊ‬
‫اﻟﺒﻴﻊ‬ ‫ﻓﺴﺪ‬ ‫ﻋﻴﺐ‬ ‫ﻟﻠﺒﺎﺋﻊ‬ ‫اﻟﻘﺒﺾ‬ ‫اﳌﻄﻠﻖ‬ ‫اﻟﺼﺤﻴﺢ‬ ‫اﻟﺒﻴﻊ‬ 1
‫اﻟﺒﻴﻊ‬ ‫ﻓﺴﺪ‬ ‫ﻫﻼك‬ ‫ﻟﻠﺒﺎﺋﻊ‬ ‫اﻟﻘﺒﺾ‬ ‫اﳌﻄﻠﻖ‬ ‫اﻟﺼﺤﻴﺢ‬ ‫اﻟﺒﻴﻊ‬ 2
‫اﻟﺜﻤﻦ‬ ‫اﳌﺸﱰي‬ ‫ﻋﻠﻰ‬ ‫ﻟﺰم‬ ‫ﻋﻴﺐ‬ ‫ﻟﻠﻤﺸﱰي‬ ‫اﻟﻘﺒﺾ‬ ‫اﳌﻄﻠﻖ‬ ‫اﻟﺼﺤﻴﺢ‬ ‫اﻟﺒﻴﻊ‬ 3
‫اﻟﺜﻤﻦ‬ ‫اﳌﺸﱰي‬ ‫ﻋﻠﻰ‬ ‫ﻟﺰم‬ ‫ﻫﻼك‬ ‫ﻟﻠﻤﺸﱰي‬ ‫اﻟﻘﺒﺾ‬ ‫اﳌﻄﻠﻖ‬ ‫اﻟﺼﺤﻴﺢ‬ ‫اﻟﺒﻴﻊ‬ 4
‫اﻟﺒﻴﻊ‬ ‫اﻧﻔﺴﺦ‬
‫اﳌﺸﱰي‬ ‫ﻋﻠﻰ‬ ‫ﺷﻲء‬ ‫وﻻ‬
‫ﻋﻴﺐ‬ ‫ﻟﻠﺒﺎﺋﻊ‬ ‫اﻟﻘﺒﺾ‬ ‫ﻟﻠﺒﺎﺋﻊ‬ ‫اﳋﻴﺎر‬‫و‬ ‫اﻟﺒﻴﻊ‬ 5
‫اﻟﺒﻴﻊ‬ ‫اﻧﻔﺴﺦ‬
‫اﳌﺸﱰي‬ ‫ﻋﻠﻰ‬ ‫ﺷﻲء‬ ‫وﻻ‬
‫ﻫﻼك‬ ‫ﻟﻠﺒﺎﺋﻊ‬ ‫اﻟﻘﺒﺾ‬ ‫ﻟﻠﺒﺎﺋﻊ‬ ‫اﳋﻴﺎر‬‫و‬ ‫اﻟﺒﻴﻊ‬ 6
‫ﻟﺰم‬
‫اﻟﻘﻴﻤﺔ‬ ‫اﳌﺸﱰي‬ ‫ﻋﻠﻰ‬
‫ﻣﻮﻗﻮﻓﺎ‬ ‫ﻛﺎن‬‫اﻟﺒﻴﻊ‬ ‫ﻻن‬
‫اﻟﻌﻘﺪ‬ ‫ﲜﻬﺔ‬ ‫ﻣﻘﺒﻮﺿﺎ‬ ‫اﳌﺒﻴﻊ‬ ‫ﻛﺎن‬
‫و‬
‫اء‬‫ﺮ‬‫ﺷ‬ ‫ﺳﻮم‬ ‫ﻋﻠﻰ‬ ‫ﻛﺎﳌﻘﺒﻮض‬
‫ﻋﻴﺐ‬ ‫ﻟﻠﻤﺸﱰي‬ ‫اﻟﻘﺒﺾ‬ ‫ﻟﻠﺒﺎﺋﻊ‬ ‫اﳋﻴﺎر‬‫و‬ ‫اﻟﺒﻴﻊ‬ 7
‫اﻟﻘﻴﻤﺔ‬ ‫اﳌﺸﱰي‬ ‫ﻋﻠﻰ‬ ‫ﻟﺰم‬
‫ﻣﻮﻗﻮﻓﺎ‬ ‫ﻛﺎن‬‫اﻟﺒﻴﻊ‬ ‫ﻻن‬
‫اﻟﻌﻘﺪ‬ ‫ﲜﻬﺔ‬ ‫ﻣﻘﺒﻮﺿﺎ‬ ‫اﳌﺒﻴﻊ‬ ‫ﻛﺎن‬
‫و‬
‫اء‬‫ﺮ‬‫ﺷ‬ ‫ﺳﻮم‬ ‫ﻋﻠﻰ‬ ‫ﻛﺎﳌﻘﺒﻮض‬
‫ﻫﻼك‬ ‫ﻟﻠﻤﺸﱰي‬ ‫اﻟﻘﺒﺾ‬ ‫ﻟﻠﺒﺎﺋﻊ‬ ‫اﳋﻴﺎر‬‫و‬ ‫اﻟﺒﻴﻊ‬ 8
‫ﻋﻴﺐ‬ ‫ﻟﻠﺒﺎﺋﻊ‬ ‫اﻟﻘﺒﺾ‬ ‫ﻟﻠﻤﺸﱰي‬ ‫اﳋﻴﺎر‬‫و‬ ‫اﻟﺒﻴﻊ‬ 9
‫ﻫﻼك‬ ‫ﻟﻠﺒﺎﺋﻊ‬ ‫اﻟﻘﺒﺾ‬ ‫ﻟﻠﻤﺸﱰي‬ ‫اﳋﻴﺎر‬‫و‬ ‫اﻟﺒﻴﻊ‬ 10
‫اﻟﺜﻤﻦ‬ ‫اﳌﺸﱰي‬ ‫ﻋﻠﻰ‬ ‫ﻟﺰم‬ ‫ﻋﻴﺐ‬ ‫ﻟﻠﻤﺸﱰي‬ ‫اﻟﻘﺒﺾ‬ ‫ﻟﻠﻤﺸﱰي‬ ‫اﳋﻴﺎر‬‫و‬ ‫اﻟﺒﻴﻊ‬ 11
‫اﻟﺜﻤﻦ‬ ‫اﳌﺸﱰي‬ ‫ﻋﻠﻰ‬ ‫ﻟﺰم‬ ‫ﻫﻼك‬ ‫ﻟﻠﻤﺸﱰي‬ ‫اﻟﻘﺒﺾ‬ ‫ﻟﻠﻤﺸﱰي‬ ‫اﳋﻴﺎر‬‫و‬ ‫اﻟﺒﻴﻊ‬ 12

25. Bismillah
‫اﻟﮭداﯾﺔ‬
#10 (old HO 4C) Page 38
‫ﺣﻨﯿﻔﺔ‬ ‫أﺑﻮ‬ ‫اﻻﻣﺎم‬ ‫ﻗﺎل‬
)
‫ﷲ‬ ‫رﺣﻤﮫ‬
:(
‫اﻟﺨﯿﺎر‬ ‫ﻣﺪة‬ ‫ﻓﻲ‬ ‫وطﺌﮭﺎ‬
‫وھﻲ‬
‫اﻟﻨﻜﺎح‬ ‫ﻟﺤﻜﻢ‬ ‫ﯾﻜﻮن‬ ‫ﺛﯿﺐ‬
،
‫اﻟﯿﻤﯿﻦ‬ ‫ﻣﻠﻚ‬ ‫ﯾﺜﺒﺖ‬ ‫وﻻ‬
.
‫اﻟﯿﻤﯿﻦ‬ ‫ﺑﺤﻜﻢ‬ ‫اﻟﻮطء‬ ‫ﯾﻜﻮن‬ ‫ﺑﻜﺮا‬ ‫ﻛﺎﻧﺖ‬ ‫ﻓﺎن‬
،
‫اﻟﻨﻜﺎح‬ ‫وﯾﻔﺴﺪ‬
،‫ﺑﺎﻟﻮطء‬
‫ﻻن‬
‫ﻓﯿﮭﺎ‬ ‫ﻋﯿﺒﺎ‬ ‫وﯾﺠﻌﻞ‬ ‫ﯾﻨﻘﺼﮭﺎ‬ ‫اﻟﻮطء‬
-
‫اﻟﻤﺸﺘﺮي‬ ‫وإﯾﺠﺎد‬
،‫ﻟﻠﻤﺸﺘﺮي‬ ‫اﻟﺸﺮط‬ ‫ﺧﯿﺎر‬ ‫ﯾﺴﻘﻂ‬ ‫اﻟﻤﺒﯿﻊ‬ ‫ﻓﻲ‬ ‫اﻟﻨﻘﺺ‬
‫ﯾﻔ‬ ‫اﻟﯿﻤﯿﻦ‬ ‫ﻣﻠﻚ‬ ‫ﻻن‬ ‫اﻟﻨﻜﺎح‬ ‫وﻓﺴﺪ‬ ،‫ﻟﮫ‬ ‫اﻣﺔ‬ ‫ﻓﺼﺎرت‬
‫ﺴ‬
‫اﻟﻨﻜﺎح‬ ‫ﺪ‬
‫ﻣﺤﻤﺪ‬ ‫واﻣﺎم‬ ‫ﯾﻮﺳﻒ‬ ‫أﺑﻮ‬ ‫اﻣﺎم‬ ‫ﻗﺎل‬
)
‫ﷲ‬ ‫رﺣﻤﮭﻤﺎ‬
:(
‫اﻟﺨﯿﺎر‬ ‫ﻣﺪة‬ ‫ﻓﻲ‬ ‫وطﺌﮭﺎ‬
)
‫ﺑﻜﺮا‬ ‫او‬ ‫ﻛﺎﻧﺖ‬ ‫ﺛﯿﺒﺎ‬
(
،‫اﻟﻤﺸﺘﺮي‬ ‫ﻗﺒﻞ‬ ‫ﻣﻦ‬ ‫اﻟﺮﺿﺎء‬ ‫دﻻﻟﺔ‬
،‫اﻟﺨﯿﺎر‬ ‫ﯾﺴﻘﻂ‬ ‫اﻟﻤﺸﺘﺮي‬ ‫ﻗﺒﻞ‬ ‫ﻣﻦ‬ ‫واﻻﺟﺎزة‬
‫و‬ ،‫ﻓﯿﻤﻠﻜﮭﺎ‬
‫اﻟﻨﻜﺎح‬ ‫ﯾﻔﺴﺪ‬ ‫ﺑﺎﻟﻤﻠﻚ‬

26. HANDOUT #11 (old 5)
(P. 55 - ‫ص‬
٥
٥ ) ‫اﻟﮭداﯾﺔ‬
2 types of ‫ﺗﺻرﻓﺎت‬ :
1. Non-retractable ‫ﺗﺻرﻓﺎت‬:
Non-retractable ‫ﺗﺻرﻓﺎت‬ is of 2 types:
a. those ‫ﺗﺻرﻓﺎت‬ that cannot be undone
examples: ‫ﺗدﺑﯾر‬
-
‫اﻋﺗﺎق‬
b. those ‫ﺗﺻرﻓﺎت‬ that involve ‫اﻟﻐﯾر‬ ‫ﺣﻖ‬
examples: -
‫رھن‬
-
‫ﻣطﻠﻖ‬ ‫ﺑﯾﻊ‬ ‫اﺟﺎرة‬
HUKM of type 1:
these non-retractable ‫ﺗﺻرﻓﺎت‬ always nullify/drop ‫اﻟرؤﯾﺔ‬ ‫ﺧﯾﺎر‬
before as well as after seeing
2. Retractable ‫ﺗﺻرﻓﺎت‬ : (P 56 - ‫ص‬
٥٦ )
a. Retractable with ‫اﻟرﺿﺎء‬ ‫ﺻرﯾﺢ‬ –
b. Retractable with ‫اﻟرﺿﺎء‬ ‫دﻻﻟﺔ‬ –
examples: ‫ﺑﻐﯾر‬ ‫ھﺑﺔ‬
‫اﻟﺗﺳﻠﯾم‬
–
‫ﻣﺳﺎوﻣﺔ‬
-
‫اﻟﺷرط‬ ‫ﺑﺧﯾﺎر‬ ‫ﺑﯾﻊ‬
HUKM of type 2:
These retractable ‫ﺗﺻرﻓﺎت‬
with ‫اﻟرﺿﺎء‬ ‫ﺻرﯾﺢ‬
as well as with ‫اﻟرﺿﺎء‬ ‫دﻻﻟﺔ‬
nullify/drop ‫اﻟرؤﯾﺔ‬ ‫ﺧﯾﺎر‬ UafterU seeing only,
but these ‫ﺗﺻرﻓﺎت‬ do NOT nullify/drop ‫اﻟرؤﯾﺔ‬ ‫ﺧﯾﺎر‬ UbeforeU seeing
i.e. ‫رؤﯾﺗﮫ‬ ‫ﻗﺑل‬ ‫رﺿﯾت‬ ‫ﻗوﻟﮫ‬ ‫ﯾﻌﺗﺑر‬ ‫ﻓﻼ‬

27. 1
HANDOUT #12 (old 6)--HIDAAYAH (P 58 - ٥۸ ‫)ص‬
SAAHIBAYN:
WAKEEL ≠ MUWAKKIL/MUSTHAREE
RASOOL ≠ MUWAKKIL/MUSTHAREE
Wakeel and Muwakkil/Mushtaree are “separate”
in terms of keeping ‫ﺧﯾﺎراﻟرؤﯾﺔ‬ and in dropping it.
i.e. by the wakeel dropping or keeping ‫ﺧﯾﺎراﻟرؤﯾﺔ‬
this has no effect on the ‫ﺧﯾﺎراﻟرؤﯾﺔ‬ of the Muwakkil/Mushtaree
Daleel:
‫ﺧﯾﺎراﻟرؤﯾﺔ‬ is comparable to:
1. ‫اﻟﻌﯾب‬ ‫ﺧﯾﺎر‬
2. ‫اﻟﺷرط‬ ‫ﺧﯾﺎر‬
3. ‫اﻟوﻛﯾل‬ ‫ﻣن‬ ‫ﻗﺻدا‬ ‫اﻟرؤﯾﺔ‬ ‫ﺧﯾﺎر‬ ‫اﺳﻘﺎط‬
Imam Abu Hanifah:
WAKEEL = MUWAKKIL/MUSTHAREE
RASOOL ≠ MUWAKKIL/MUSTHAREE
If the wakeel uses or drops ‫ﺧﯾﺎراﻟرؤﯾﺔ‬
then the Muwakkil/Mushtaree cannot “undo” it
Jawaab to Daleel of Saahibayn:
‫ﺧﯾﺎراﻟرؤﯾﺔ‬ is not like ‫اﻟﻌﯾب‬ ‫ﺧﯾﺎر‬
‫ﺧﯾﺎراﻟرؤﯾﺔ‬ is not like ‫ﺧﯾﺎراﻟﺷرط‬
‫ﺧﯾﺎراﻟرؤﯾﺔ‬ is not like ‫اﺳﻘﺎط‬
‫ﺧﯾﺎراﻟرؤﯾﺔ‬
‫ﻗﺻدا‬

28. 2
TAMHEED:
WHEN MABEE’ IS SEEN AT TIME OF QABZ,
THEN →‫ﺧﯾﺎراﻟرؤﯾﺔ‬ DROPS,
THEN → QABZ TAAM HAPPENS,
THEN → SAFAQAH BECOMES TAAMMAH
WHEN MABEE’ IS NOT SEEN AT TIME OF QABZ,
THEN → ‫ﺧﯾﺎراﻟرؤﯾﺔ‬ EXISTS,
THEN → QABZ NAAQIS HAPPENS,
THEN → SAFAQAH REMAINS NAAQISAH
…………………………………………………………………………………………
(hukmul bay’ = transfer of milk from baai’ to mustharee)
‫ﺧﯾﺎراﻟﺷرط‬ YAMNAU’ IBTIDAA-A HUKMIL BAY’
‫ﺧﯾﺎراﻟرؤﯾﺔ‬ YAMNAU’ TAMAAM HUKMIL BAY’
‫ﺧﯾﺎراﻟﻌﯾب‬ YAMNAU’ LUZOOMA HUKMIL BAY’
THUS,
‫ﺧﯾﺎراﻟﺷرط‬ ‘INTERFERES’ IN THE AQAD EARLIER THAN ‫ﺧﯾﺎراﻟرؤﯾﺔ‬ ,
AND ‫ﺧﯾﺎراﻟرؤﯾﺔ‬ ‘INTERFERES EARLIER IN THE AQAD THAN ‫ﺧﯾﺎراﻟﻌﯾب‬
There are many differences between ‫ﺧﯾﺎراﻟرؤﯾﺔ‬ and ‫ﺧﯾﺎراﻟﻌﯾب‬
thus, to do ‫ﻗﯾﺎس‬ of (and compare) ‫ﺧﯾﺎراﻟرؤﯾﺔ‬ on ‫ﺧﯾﺎراﻟﻌﯾب‬ is incorrect.

29. 3
JAWAAB TO MAQEES ALAYH (#3) ‫ﻗﺻدا‬ ‫ﺧﯾﺎراﻟرؤﯾﺔ‬ ‫اﺳﻘﺎط‬
AFTER WAKEEL DOES QABZ NAAQIS, THE WAKEEL IS NO LONGER WAKEEL ANYMORE,
BUT RATHER HE IS EX-WAKEEL; HE IS AN AJNABI.
THUS, FOR HIM TO DROP THE KHIYARUR-RUYAH DOES NOT EFFECT KHIYARUR-RUYAH OF MUWAKKIL/MUSHTAREE.
JAWAAB TO MAQEES ALAYH (#1) ‫اﻟﻌﯾب‬ ‫ﺧﯾﺎر‬
‫ﺧﯾﺎر‬
‫اﻟﻌﯾب‬ BEING PRESENT DOES NOT PREVENT SAFAQAH FROM BEING TAAMMAH,
I.E. SAFAQAH IS TAAMMAH, EVEN WITH ‫ﺧﯾﺎر‬
‫اﻟﻌﯾب‬ PRESENT.
SAFAQAH IS TAAMMAH, AND QABZ IS ALSO TAAM.
ON THE CONTRARY,
WITH THE PRESENCE OF ‫اﻟرؤﯾ‬ ‫ﺧﯾﺎر‬
‫ﺔ‬ SAFAQAH IS NOT TAAMMAH.
THUS, ‫ﺧﯾﺎر‬
‫اﻟرؤﯾﺔ‬ AND ‫ﺧﯾﺎر‬
‫اﻟﻌﯾب‬ ARE 2 DIFFERENT ISSUES,
AND YOU CANNOT COMPARE ‫ﺧﯾﺎر‬
‫اﻟرؤﯾﺔ‬ TO ‫ﺧﯾﺎر‬
‫اﻟﻌﯾب‬
P:63, line 1
‫ﺧﯾﺎراﻟرؤﯾﺔ‬ EXISTS ONLY WITH
QABZ NAAQIS/SAFAQA NAAQISAH
BUT DOES NOT EXIST WITH
QABZ TAAM/SAFAQAH TAAMMAH
‫ﺧﯾﺎراﻟﺷرط‬ EXISTS WITH
QABZ NAAQIS/SAFAQA NAAQISAH
BUT DOES NOT EXIST WITH
QABZ TAAM/SAFAQAH TAAMMAH
‫ﺧﯾﺎراﻟﻌﯾب‬ EXISTS WITH
QABZ NAAQIS/SAFAQA NAAQISAH
AND ALSO EXISTS WITH
QABZ TAAM/SAFAQAH TAAMMAH

30. 4
JAWAAB TO MAQEES ALAYH (#2) ‫اﻟﺷرط‬ ‫ﺧﯾﺎر‬ (TAKEN FROM ASHRAFUL HIDAAYAH P. 106 MIDDLE)
--THIS IS A MUKHTALAF FEE-HI MASALA.
ILZAAMI JAWAAB:
Imam A.H. believes that if wakeel does qabz by seeing,
khiyarush-shart drops for wakeel,
and also drops for muwakkil/mustharee.
While,
Sahibayn believe that if wakeel does qabz by seeing,
khiyarush-shart drops for wakeel
But does not drop for muwakkil/mustharee.
Thus,
For sahibayn to argue against A.H. that khiyarur-ruyah does not drop for muwakkil/mushtaree
Because khiyarur-ruyah resembles khiyarush-shart (which does not drop for muwakkil/mushtaree)--
Is not a valid argument from the side of Sahibayn against A.H.
Because, according to A.H., khiyarush-shart does indeed drop for muwakkil/mushtaree.
A.H.:
If mushtaree-bil-qabz sees mabee:
Khiyarur-ruyah Drops for wakeel And also drops for muwakkil/mushtaree
Khiyarush-shart Drops for wakeel And also drops for muwakkil/mushtaree
Sahibayn:
If mushtaree-bil-qabz sees mabee:
Khiyarur-ruyah Drops for wakeel But does not drop for muwakkil/mushtaree
Khiyarush-shart Drops for wakeel But does not drop for muwakkil/mushtaree

31. 5
TASLEEMI JAWAAB:
EVEN IF IT IS ASSUMED THAT ACCORDING TO IMAM A.H. ‫اﻟﺷر‬ ‫ﺧﯾﺎر‬
‫ط‬ DOES NOT DROP FOR MUWAKKIL/MUSHTAREE
WITH SEEING,
THEN REMEMBER THAT WAKEEL IS NAAIB AND QAAIM-MAQAAM OF MUWAKKIL/MUSHTAREE.
IF THE MUWAKKIL/MUSHTAREE HIMSELF WERE TO DO QABZ WHILE SEEING,
‫اﻟﺷرط‬ ‫ﺧﯾﺎر‬ WOULD NOT DROP.
THUS, IF WAKEEL OF MUWAKKIL/MUSHTAREE HIMSELF DOES QABZ WHILE SEEING,
‫اﻟﺷرط‬ ‫ﺧﯾﺎر‬ OF MUWAKKIL/MUSHTAREE WOULD ALSO UNOTU DROP.
I.E. THE REASON ‫اﻟﺷر‬ ‫ﺧﯾﺎر‬
‫ط‬ DOES NOT DROP IS NOT THAT ‫اﻟﺷر‬ ‫ﺧﯾﺎر‬
‫ط‬
&
‫اﻟرؤﯾﺔ‬ ‫ﺧﯾﺎر‬ ARE SIMILAR,
BUT RATHER THE REASON IS SOME OTHER ISSUE;
THUS, TO COMPARE ‫اﻟرؤﯾﺔ‬ ‫ﺧﯾﺎر‬ WITH ‫ﺧﯾﺎر‬
‫اﻟﺷر‬
‫ط‬ IS NOT A VALID COMPARISON.
WHY DOES ‫ﺧﯾﺎراﻟﺷرط‬ NOT DROP WITH SEEING?
ANSWER: THE PURPOSE OF ‫ﺧﯾﺎراﻟﺷرط‬ CAN ONLY BE FULFILLED IF ‫ﺧﯾﺎراﻟﺷرط‬ DOES NOT DROP WITH SEEING.
IF WE DROP ‫ﺧﯾﺎراﻟﺷرط‬ WITH SEEING, THEN THE MUSHTAREE WILL NEVER BE ABLE TO DETERMINE IF THE DEAL HE
MADE WAS GOOD OR BAD FOR HIM.
MUSHTAREE CAN ONLY DETERMINE HOW THE DEAL WAS FOR HIM, IF HE IS ALLOWED TO SEE THE MABEE’ AND THEN
BE ALLOWED TO RETURN MABEE’ USING HIS RIGHT OF ‫ﺧﯾﺎراﻟﺷرط‬

32. 1
HANDOUT # 13 (old 7A)
HIDAAYAH P 64 (& P 31)
‫اﻟﺑﯾﻊ‬
‫ﺑﺎﻋﺗﺑﺎر‬
‫اﻟﺣﻛم‬
IMAM IBNUL-HUMAM MENTIONS THAT BAY’ GHAIR LAAZIM CAN
HAVE 5 MAWAANI’:
5 “Stages”
‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫إﺑﺗداء‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ -:1
‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫ﺗﻣﺎم‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ -:2
‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫إﺑﺗداء‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ -:3
‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫ﺗﻣﺎم‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ -:4
‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫ﻟزوم‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ -:5

33. 2
:‫ﻻزم‬ ‫ﻏﯾر‬ ‫ﺑﯾﻊ‬
-1
‫ﻣﺎﻧﻊ‬ ‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫إﺑﺗداء‬ ‫ﻓﻲ‬ ‫اﻟذي‬ ‫اﻟﺑﯾﻊ‬
‫اﻟﺣر‬ ‫ﺑﯾﻊ‬ ‫ﻣﺛﺎل‬
‫اﻟﺑﯾﻊ‬ ‫اﻧﻌﻘﺎد‬ ‫ﻓﯾﻣﻧﻊ‬
‫ﺑﺎطل‬ ‫ﺑﯾﻊ‬ ‫ﻓﮭو‬ ً‫ﻼ‬‫أﺻ‬ ‫ﯾﻧﻌﻘد‬ ‫وﻻ‬
2
-
‫ﻣﺎﻧﻊ‬ ‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫إﺑﺗداء‬ ‫ﻓﻲ‬ ‫ﻟﯾس‬ ‫اﻟذي‬ ‫اﻟﺑﯾﻊ‬
‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫ﺗﻣﺎم‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ ‫ﯾﻛون‬ ‫ﺑل‬
:‫ﻣﺛﺎل‬
‫اﻟﻐﯾر‬ ‫ﻣﻠك‬ ‫ﺑﯾﻊ‬
(‫ﻣوﻗوف‬ ‫)ﺑﯾﻊ‬ ‫اﻟﻣﺎﻟك‬ ‫اﺟﺎزة‬ ‫ﻋﻠﻰ‬ ‫ﻣوﻗوف‬ ‫ﻓﮭو‬
‫ﻓﯾﺗم‬
‫اﻟﺑﯾﻊ‬
‫ﺑﺈﺟﺎزة‬
‫اﻟﻣﺎﻟك‬
3
-
‫ﻣﺎﻧﻊ‬ ‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫إﺑﺗداء‬ ‫ﻓﻲ‬ ‫ﻟﯾس‬ ‫اﻟذي‬ ‫اﻟﺑﯾﻊ‬
‫ﻣﺎﻧﻊ‬ ‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫ﺗﻣﺎم‬ ‫ﻓﻲ‬ ‫وﻻ‬
)
‫ﺑل‬
‫ﯾوﺟد‬
‫ﻣﺎﻧﻊ‬
‫اﻧﻌﻘﺎد‬ ‫ﺑﻌد‬
‫ﻋﻠﺔ‬
‫اﻟﺑﯾﻊ‬
(
‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫اﺑﺗداء‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ ‫ﯾﻛون‬ ‫ﺑل‬
‫اﻟﻣﺑﯾﻊ‬
‫ﯾﺧرج‬
‫ﻣن‬
‫ﻣﻠك‬
‫اﻟﺑﺎﯾﻊ‬
‫اﻟﻣﺷﺗري‬ ‫ﻣﻠك‬ ‫ﻓﻲ‬ ‫اﻟﻣﺑﯾﻊ‬ ‫ﯾدﺧل‬ ‫ﻻ‬ ‫ﻟﻛن‬
‫ﻟﻠ‬ ‫اﻟﺷرط‬ ‫ﺧﯾﺎر‬ ‫ﻣﻊ‬ ‫ﺑﯾﻊ‬ :‫ﻣﺛﺎل‬
‫ﻣﺷﺗرى‬
‫وﺑﻌد‬ ‫اﻟﻘﺑض‬ ‫ﻗﺑل‬ ‫اﻟﺻﻔﻘﺔ‬ ‫ﺗﻣﺎم‬ ‫)ﯾﻣﻧﻊ‬ (‫???اﻟﻘﺑض‬ according to A.H. mufti bihi
(p. 58-59 Bushraa/ p. 106 Ashraful-Hidaayah)

34. 3
4
-
‫ﻣﺎﻧﻊ‬ ‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫إﺑﺗداء‬ ‫ﻓﻲ‬ ‫ﻟﯾس‬ ‫اﻟذي‬ ‫اﻟﺑﯾﻊ‬
‫ﻣﺎﻧﻊ‬ ‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫ﺗﻣﺎم‬ ‫ﻓﻲ‬ ‫وﻻ‬
‫ﻣﺎﻧﻊ‬ ‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫اﺑﺗداء‬ ‫ﻓﻲ‬ ‫وﻻ‬
‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫ﺗﻣﺎم‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ ‫ﯾﻛون‬ ‫ﺑل‬
،‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫ﯾﺛﺑت‬
‫ﻟﻛن‬
‫ﻻ‬
‫ﯾﺗم‬
‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬
‫ﺧﯾﺎر‬ ‫ﻣﻊ‬ ‫ﺑﯾﻊ‬ :‫ﻣﺛﺎل‬
‫اﻟرؤﯾﺔ‬
)
‫ﯾﻣﻧﻊ‬
‫ﺗﻣﺎم‬
‫اﻟﺻﻔﻘﺔ‬
‫ﻗﺑل‬
‫اﻟﻘﺑض‬
‫ﻻ‬
‫ﺑﻌد‬
‫اﻟﻘﺑض‬
(
???
(p. 58-59 Bushraa/ p. 106 Ashraful-Hidaayah)
5
-
‫ﻣﺎﻧﻊ‬ ‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫إﺑﺗداء‬ ‫ﻓﻲ‬ ‫ﻟﯾس‬ ‫اﻟذي‬ ‫اﻟﺑﯾﻊ‬
‫ﻣﺎﻧﻊ‬ ‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫ﺗﻣﺎم‬ ‫ﻓﻲ‬ ‫وﻻ‬
‫ﻣﺎﻧﻊ‬ ‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫اﺑﺗداء‬ ‫ﻓﻲ‬ ‫وﻻ‬
‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫ﺗﻣﺎم‬ ‫ﻓﻲ‬ ‫وﻻ‬
‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫ﻟزوم‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ ‫ﯾﻛون‬ ‫ﺑل‬
‫ﻓ‬
،‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫ﯾﺛﺑت‬
‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫ﻟزوم‬ ‫ﯾﻣﻧﻊ‬ ‫ﻟﻛن‬
(‫اﻟﺻﻔﻘﺔ‬ ‫ﺗﻣﺎم‬ ‫ﯾﻣﻧﻊ‬ ‫)ﻻ‬ ‫اﻟﻌﯾب‬ ‫ﺧﯾﺎر‬ ‫ﻣﻊ‬ ‫ﺑﯾﻊ‬ :‫ﻣﺛﺎل‬
(p. 58-59 Bushraa/ p. 106 Ashraful-Hidaayah)

35. 4
6
-
‫اﻟﺑﯾﻊ‬
:‫اﻟﻼزم‬
‫اﻟﺑﯾﻊ‬
‫اﻟذي‬
‫ﻟﯾس‬
‫ﻓﯾﮫ‬
‫أي‬
‫ﻣﺎﻧﻊ‬
‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫إﺑﺗداء‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ ‫ﻻ‬
‫اﻟﺑﯾﻊ‬ ‫ﻋﻠﺔ‬ ‫ﺗﻣﺎم‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ ‫وﻻ‬
‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫اﺑﺗداء‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ ‫وﻻ‬
‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫ﺗﻣﺎم‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ ‫وﻻ‬
‫اﻟﺑﯾﻊ‬ ‫ﺣﻛم‬ ‫ﻟزوم‬ ‫ﻓﻲ‬ ‫ﻣﺎﻧﻊ‬ ‫وﻻ‬
‫ﻓﯾﺗم‬
‫اﻟﺑﯾﻊ‬
‫وﯾﻠزم‬
-
‫ﺧﯾﺎر‬ ‫ﻻ‬
) ‫ﻓﯾﮫ‬
‫ﺑﯾﻊ‬
(‫ﻣطﻠﻖ‬

36. 1
HO #14 (old 7B) HIDAAYAH
P 61-63 Haashia (Tafreequs-Safaqah)
p. 61
• Tafreequs-safaqah is haram before tamamus-safaqah,
because of hadeeth: “Nabi ‫ﷺ‬ prohibited from tafreequs safaqah. (al-Kifaayah)
• But, tafreequs-safaqah is jaaiz after tamamus-safaqah.
……………………………………………………………….……………………..
 Tamaamus-safaqah occurs
1-with tamaamur-radhaa
&
2-with qabdh
 But, tamaamur-radhaa cannot exist before ru’yah (seeing),
i.e. tamaamur-radhaa cannot exist alongwith khiyarur-ru’yah
 Nor can tamaamur-radhaa exist along with khiyarush-shart.
……………………………………………………………….……………………..
As long as khiyar-ru’yah exists, safaqah is NOT taammah.
i.e. in BOTH conditions safaqah is NOT taammah:
-- if khiyar-ru’yah exists before qabdh safaqah is NOT taammah
ALSO
-- if khiyar-ru’yah exists after qabdh safaqah is NOT taammah
How can khiyar-ru’yah exists after qabdh?
--If he does qabdh while it is mastoor (eg. It is closed in a box)
--On the contrary,
If he does qabdh while he sees mabee’,
then the khiyarur-ru’yah will become baatil & the safaqah becomes taammah
……………………………………………………………….……………………..

37. 2
p. 63
khiyarur-ru’yah BEFORE QABDH prevents tamamus-safaqah
i.e. khiyarur-ru’yah BEFORE QABDH & tamamus-safaqah CANNOT exist together
because khiyarur-ru’yah BEFORE QABDH & radhaa CANNOT exist together
khiyarur-ru’yah AFTER QABDH prevents tamamus-safaqah
i.e. khiyarur-ru’yah AFTER QABDH & tamamus-safaqah CANNOT exist together
because khiyarur-ru’yah AFTER QABDH & radhaa CANNOT exist together
……………………………………………………………….……………………..
khiyarush-shart BEFORE QABDH prevents tamamus-safaqah
i.e. khiyarush-shart BEFORE QABDH & tamamus-safaqah CANNOT exist together
because khiyarus-shart BEFORE QABDH & radhaa CANNOT exist together
khiyarush-shart AFTER QABDH prevents tamamus-safaqah
i.e. khiyarush-shart AFTER QABDH & tamamus-safaqah CANNOT exist together
because khiyarus-shart AFTER QABDH & radhaa CANNOT exist together
……………………………………………………………….……………………..
khiyarul-‘ayb BEFORE QABDH prevents tamamus-safaqah
i.e. khiyarul-‘ayb BEFORE QABDH & tamamus-safaqah CANNOT exist together
khiyarul-‘ayb AFTER QABDH does NOT prevent tamamus-safaqah
i.e. khiyarul-‘ayb AFTER QABDH & tamamus-safaqah DO exist together

38. 3
haashia p. 62 bottom:
All 3 khiyaars are the same in terms of not permitting the returning of only 1 of the 2 cloths.
i.e.
1--khiyarush-shart before/after qabdh,
2--khiyarur-ru’yah before/after qabdh,
3--and khiyarul-‘ayb before qabdh (NOT after qabdh)
---are all having hukm that returning only 1 cloth is impermissible
Khiyarur-ru’yah and khiyaarush-shart prevent tamaamus-safaqah.
Because the tamaam (completion) of a safaqah happens with its ending (intihaa) and its
bindingness (luzoom).
And these 2 khiyars prevent ending (intihaa) and and bindingness (luzoom).
That is why: to do radd (returning of the mabee’) through these 2 khiyars does not require
qadhaa nor does it require radhaa (consent of baai’).
……………………………………………………………….……………………..
for safaqah to be tamaam, you need:
1-absence of khiyarur-ru’yah
2-absence of khiyarush-shart
3-qabdh
Thus, if there exists khiyarul-‘ayb with qabdh,
the safaqah will still be considered tamaam.
And in such a situation: radd wll require radhaa or qadhaa (i.e. without radhaa or
qadhaa, radd cannot take place)
……………………………………………………………….……………………..
khiyarush-shart (before & after qabdh) khiyarur-ru’yah (before & after qabdh) khiyarul-‘ayb after qabdh
& khiyarul-‘ayb before qabdh
Ibtidaau-hukmil-bay’ tamaamu-hukmil-bay’ luzoomu-hukmil-bay’
……………………………………………………………………………………….…..

39. 4
translation of haashia p 63:
Safaqah is not taammah with khiyarul-‘ayb BEFORE qabdh.
Thus, if the mushtari finds and ‘ayb in cloth BEFORE qabdh, mushtari is ALLOWED to return
the entire mabee’ (i.e. both cloths).
But musthari is NOT allowed to return only 1 of the 2 cloths
Because of the lack of tamaamus-safaqah before qabdh. (i.e. because of lack of qabdh,
safaqa is NOT taammah yet. And if safaqah is not taammah yet, tafreeq is not jaaiz yet either.
Because tafreeq is only permitted after tamaamus-safaqah).
Thus (in this condition before qabdh the safaqah is NOT taammah), the radd (returning by the
mushtari) to the baai’ is not in need of any radhaa of the baai’; nor does it require any type of
qadha (formal court decision from a qadhi).
As for khiyarul-‘ayb AFTER qabdh, the safaqah is taammah with khiyarul-‘ayb, such that radd
(returning by the mushtari) to the baai’ is not possible through the hukm of khiyarul-‘ayb
except with radhaa or qadhaa (formal court decision from a qadhi).
And if he found in 1 of the 2 cloths an ‘ayb after qabdh, he is allowed to to return only 1 of the
the 2 cloths due to deception from side of the baai’ (because here, tafreeq is happening after
tamaamus-safaqa, and this is jaaiz).
1 khiyarur-ru’yah before
qabdh
mushtari is allowed to
return both cloths
mushtari is NOT
allowed to return
only 1 cloth
for radd (returning) radhaa &
qadhaa is NOT needed
2 khiyarur-ru’yah after
qabdh
mushtari is allowed to
return both cloths
mushtari is NOT
allowed to return
only 1 cloth
for radd (returning) radhaa &
qadhaa is NOT needed
3 khiyarush-shart before
qabdh
mushtari is allowed to
return both cloths
mushtari is NOT
allowed to return
only 1 cloth
for radd (returning) radhaa &
qadhaa is NOT needed
4 khiyarush-shart after
qabdh
mushtari is allowed to
return both cloths
mushtari is NOT
allowed to return
only 1 cloth
for radd (returning) radhaa &
qadhaa is NOT needed
5 khiyarul-‘ayb before
qabdh
mushtari is allowed to
return both cloths
mushtari is NOT
allowed to return
only 1 cloth
for radd (returning) radhaa &
qadhaa is NOT needed
6 khiyarul-‘ayb after
qabdh
mushtari is allowed to
return both cloths
mushtari IS
allowed to return
only 1 cloth
for radd (returning) radhaa &
qadhaa IS needed

40. 5
2nd haashia p 63:
The safaqah is not taamah before qabdh, because the completion (tamaam) of the safaqah
happens with the ending of the ahkaam rulings and the maqsood,
And that cannot happen before tasleem (handing mabee’ over to mushtari) and before the
existence of the milkul-yad (possession in hand)
--Thus, before qabdh:
if he finds an ‘ayb in 1 (of the 2) cloth,
he will return BOTH cloths (not just the ma’eeb cloth) because of the fact that the
safaqah was not tamaam before qabdh
--As for after the qabdh:
if he finds an ‘ayb in 1 of the 2,
he is permitted to return only the ma’eeb (defective) one,
because khiyarul-‘ayb does not prevent tamaamus-safaqah (i.e. with khiyarul-‘ayb, the
safaqah can be tamaam)
Because he was content with the ‘aqd considering it to have quality of salaamat
And salaamat from ‘ayb did exist apparently (zaahiran)
Thus, the safaqah was considered to be taammah.
--An indication/proof that that the safaqah is taamah when there is khiyarul-‘ayb & qabdh is
the fact that:
musthari cannot do radd due to ‘ayb after qabdh unless there is consent (of the baai’)
or with official court order.
--While on the other hand, with khiyarush-shart and khiyarur-ru’yah,
The mushtari is allowed to do radd (i.e. returning the mabee’) alone
(i.e. neither consent (of the baai’) nor official court order is needed)

41. Handout #15 (old 8A) Hidaayahp. 69-70, Qudoorip. 87
(p.151 – p152 AthmaarulHidaya)
Masala# Steps Hukm
#1
P69 -------------------
#2
P69 -------------------
#3
P69
Line 4
Step 1. Bought maeeb cloth
Step 2. Sewed maeeb cloth
Step 3. Saw ‘ayb
-mushtaree is not
haabislil-mabee
-rujoo bin-nuqsan
#3A
[not in kitab—
switched 2 & 3]
Step 1. Bought maeeb cloth
Step 2. Saw ‘ayb
Step 3. Sewed maeeb cloth
-mushtaree is haabis lil-
mabee
-NO rujoo bin nuqsaan
#4
P70
Line 1
Step 1. Bought maeeb cloth
Step 2. Sewed maeeb cloth
Step 3. Saw ‘ayb
Step 4. Sold maeeb cloth to a 3rd
person (Nawaz)
[this step #4 did not cause any difference;
step #2 already caused radd to be impossible while being in a
condition of NOT being habis (because he did not know about
the ‘ayb while doing step #2);
thus he can do rujoo bin-nuqsan]
-mushtaree is
haabislilmabee
- rujoo bin nuqsaan
#5
P70
Line 3
Step 1. Bought ma’eeb cloth
Step 2. Sewed maeeb cloth
Step 3. Saw ‘ayb
-mushtaree is haabis lil-
mabee
-NO rujoo bin-nuqsan
#6
p.70
line 1
Step 1. Bought maeeb cloth for old son (baligh)
Step 2. Sewed maeeb cloth
Step 3. Did tamleek (hibah) to old son (after sewing) )
[This step #3 makes no difference in terms of dropping or
keeping mushtaree’skhiyarul-‘ayb;
because mushtaree’s khiyarul-‘ayb already dropped in step #2
due to haqqush-shar’eah (i.e. avoiding ribaa),
mushtaree’skhiyarul-‘ayb did not drop due to tamleek (step #3)]
Step 4. Saw ‘ayb
-mushtaree is not
haabislilayb
-ruju bin nuqsaan

42. Hidaayah p.69-70
Masalah #3: p. 69, line 4
(Step 1) ‫ﻣﺸﺘﺮي‬ BUYS ‫ﻣﻌﯿﺐ‬ CLOTH
(Step 2: ‫)اﻟﺰﯾﺎدة‬ ‫ﻣﺸﺘﺮي‬ CUTS & SEWS ‫ﻣﻌﯿﺐ‬ CLOTH
(Step 3:‫اﻟﻌﯿﺐ‬ ‫وﯾﺔ‬ُ‫)ر‬ SEES ‫ﻋﯿﺐ‬
(Step 4) ‫ﻣﺸﺘﺮي‬ SELLS CLOTH
‫اﻟﺒﺎﺋﻊ‬ ‫ﻋﻠﻲ‬ ‫اﻟﻌﯿﺐ‬ ‫ﺑﻨﻘﺼﺎن‬ ‫ﯾﺮﺟﻊ‬ ‫اﻟﻤﺸﺘﺮي‬
‫ﺣﺎﺑﺴﺎ‬ ‫ﻟﯿﺲ‬ ‫ﻷﻧﮫ‬
‫ﻟﻠﻤﺒﯿﻊ‬
ّ‫ﻓﺎن‬
‫ﺗﻤﻨﻊ‬ ‫اﻟﻌﯿﺐ‬ ‫روﯾﺔ‬ ‫ﻗﺒﻞ‬ ‫ﻛﺎﻧﺖ‬ ‫اﻟﺘﻲ‬ ‫اﻟﺰﯾﺎده‬
‫اﻟﻤﺒﯿﻊ‬ ّ‫د‬‫ر‬
‫ﻣﻤﺘﻨﻌﺎ‬ ‫ﺻﺎر‬ ‫اﻟﺮد‬ ‫ﻓﺈن‬
‫اﻟﻌﯿﺐ‬ ‫روﯾﺔ‬ ‫وﻗﺖ‬
‫اﻟﻌﯿﺐ‬ ‫روﯾﺔ‬ ‫ﻗﺒﻞ‬ ‫ﻛﺎﻧﺖ‬ ‫اﻟﺘﻲ‬ ‫اﻟﺰﯾﺎده‬ ‫ﺑﺴﺒﺐ‬
Masalah #3A: (not in kitab—steps 2 & 3 are switched)
(Step 1) ‫ﻣﺸﺘﺮي‬ BUYS ‫ﻣﻌﯿﺐ‬ CLOTH
(Step 2: ‫اﻟﻌﯿﺐ‬ ‫)روﯾﺔ‬ ‫ﻣﺸﺘﺮي‬ SEES ‫ﻋﯿﺐ‬
(Step 3: ‫)اﻟﺰﯾﺎدة‬ ‫ﻣﺸﺘﺮي‬ CUTS & SEWS ‫ﻣﻌﯿﺐ‬ CLOTH
(Step 4: ‫اﻟﺒﯿﻊ‬
‫اﻟﺜﺎﻧﻲ‬ ) ‫ﻣﺸﺘﺮي‬ SELLS CLOTH
‫اﻟﻌﯿﺐ‬ ‫ﺑﻨﻘﺼﺎن‬ ‫ﯾﺮﺟﻊ‬ ‫ﻟﻢ‬ ‫اﻟﻤﺸﺘﺮي‬
‫ﻟﻠﻤﺒﯿﻊ‬ ‫ﺣﺎﺑﺲ‬ ‫ﻷﻧﮫ‬
)
‫اﻟﻌﯿﺐ‬ ‫ﻋﻦ‬ ٍ
‫راض‬ ّ‫ﮫ‬‫ﻛﺎﻧ‬
(
ٍ‫ﻣﻤﺘﻨﻊ‬ ‫ﻏﯿﺮ‬ ‫ﻛﺎن‬ ‫اﻟﻤﺒﯿﻊ‬ ّ‫د‬‫ر‬ ّ‫ﻓﺎن‬
)
‫ﻣﻤﻜﻨﺎ‬ ‫ﻛﺎن‬ ‫ﯾﻌﻨﻲ‬
(
‫وﻗﺖ‬
‫روﯾﺔ‬
‫اﻟﻌﯿﺐ‬

43. Hidaayah p. 69-70—(p.87 Qudoori ) – Haabis lil-Mabee’
1. If ‫ﻣﺸﺘﺮي‬ is ‫ﻟﻠﻤﺒﯿﻊ‬ ‫ﺣﺎﺑﺲ‬ (whether he knows about the ‫ﻋﯿﺐ‬ or not)
His ‫اﻟﻌﯿﺐ‬ ‫ﺧﯿﺎر‬ has become ‫ﺳﺎﻗﻂ‬
i.e. ‫ﻣﺸﺘﺮي‬ cannot return ‫ﻣﺒﯿﻊ‬ [Plan A nor Plan B is allowed]
Nor will he have the right to get reimbursed for the ‫ﻋﯿﺐ‬ (i.e. ‫ﻣﺸﺘﺮي‬ cannot do ‫ﺑﺎﻟﻨﻘﺼﺎن‬ ‫رﺟﻮع‬ )
Ex: if ‫ﻣﺸﺘﺮي‬ sells, gifts, or does tamleek of the mabee (even without knowing about the ‘ayb),
‫ﻣﺸﺘﺮي‬ is considered to be ‫ﻟﻠﻤﺒﯿﻊ‬ ‫ﺣﺎﺑﺲ‬
2. And if ‫ﻣﺸﺘﺮي‬ is not ‫ﺣﺎﺑﺲ‬
‫ﻟﻠﻤﺒﯿﻊ‬
and returning ‫ﻣﺒﯿﻊ‬ is still possible (i.e. returning is not ‫ﻣﻌﺘﺬر‬ ),
then the‫ﻣﺸﺘﺮي‬will be permitted to return the ‫(ﻣﺒﯿﻊ‬and get his full money back) because of the‫ﻋﯿﺐ‬
–he will be exercising his ‫اﻟﻌﯿﺐ‬ ‫ﺧﯿﺎر‬ [plan “ A “ ]
3. But, if ‫ﻣﺸﺘﺮي‬ is not ‫ﺣﺎﺑﺲ‬
‫ﻟﻠﻤﺒﯿﻊ‬
but returning ‫ﻣﺒﯿﻊ‬ is NOT possible ( i.e. returning is ‫ﻣﻌﺘﺬر‬ ) due to ‫ﺣﺎدث‬ / ‫ﺛﺎﻧﻰ‬ / ‫ﺟﺪﯾﺪ‬ ‫ﻋﯿﺐ‬
(‘ayb jadeed/thani/haadith) or some other reason,
then the ‫ﻣﺸﺘﺮي‬ is permitted to get reimbursed for the ‫ﻧ‬
‫ﻘ‬
‫ﺼﺎن‬ of the old (first) ‫ﻋﯿﺐ‬
--he will do ‫اﻟﻌﯿﺐ‬ ‫ﺑﻨﻘﺼﺎن‬ ‫اﻟﺮﺟﻮع‬ [plan “B”]

44. HO 16 (old 8B)
‫اﻟﻌﯿﺐ‬ ‫ﺧﯿﺎر‬
Pg. 82-85
‫ﺻورة‬ #1:UPage 82, line 3
1. ‫ﻣوزوﻧﻲ‬/‫ﻣﻛﯾﻠﻲ‬ item has ‫ﻋﯾب‬
2. ‫ﻣﺷﺗري‬ did ‫ﻗﺑض‬ (the ‫ﺻﻔﻘﺔ‬ becomes ‫)ﺗﻣﺎم‬
Ruling: ‫ﻣﺷﺗري‬ has 2 choices: (if he wants he can exercise his ‫اﻟﻌﯾب‬ ‫)ﺧﯾﺎر‬
1) Take all ‫ﻣﺑﯾﻊ‬
2) Leave all ‫ﻣﺑﯾﻊ‬
‫ﺻورة‬ #2:U Page 83, line 3
1. ‫ﻣوزوﻧﻲ‬/‫ﻣﻛﯾﻠﻲ‬ item has no apparant ‫ﻋﯾب‬ (e.g. spoil)
2. ‫ﻣﺷﺗري‬ did ‫ﻗﺑض‬
3. ‫ﺑﻌﺿﮫ‬ ‫اﺳﺗﺣﻖ‬ (Someone claimed a portion)
Ruling: "‫ﺑﻘﻰ‬ ‫ﻣﺎ‬ ‫رد‬ ‫ﻓﻲ‬ ‫ﻟﻠﻣﺷﺗري‬ ‫ﺧﯾﺎر‬ ‫"ﻻ‬ (i.e. ‫ﻣﺷﺗري‬ must keep ‫ﻣﺑﯾﻊ‬ because the ‫ﺑﯾﻊ‬ became
‫ﻻزم‬.)
The ‫ﺻﻔﻘﺔ‬ became ‫ﺗﻣﺎم‬ because
1) ‫ﻗﺑض‬ 2) ‫اﻟﻌﺎﻗد‬ ‫رﺿﻰ‬ (the ‫رﺿﻰ‬ of ‫ﻣﺷﺗري‬/‫ﻣﺎﻟك‬ doesn’t matter)
‫ﺻورة‬ #3A:U Page 83, line 5
1. ‫ﻣوزوﻧﻲ‬/‫ﻣﻛﯾﻠﻲ‬ item has no apparant ‫ﻋﯾب‬
2. ‫ﻣﺷﺗري‬ did not do ‫ﻗﺑض‬ (the ‫ﺻﻔﻘﺔ‬ does not becomes ‫)ﺗﻣﺎم‬
3. ‫ﺑﻌﺿﮫ‬ ‫اﺳﺗﺣﻖ‬
Ruling: (Because of Step 2) ‫اﻟﺗﻣﺎم‬ ‫ﻗﺑل‬ ‫اﻟﺻﻔﻘﺔ‬ ‫ﺗﻔرق‬ ‫ﻷﺟل‬ ‫اﻟﺑﺎﻗﻲ‬ ‫ﯾرد‬ ‫أن‬ ‫ﻟﻠﻣﺷﺗري‬

45. ‫ﺻورة‬ #3B:U Not in the book
1. The cloth has no apparant ‫ﻋﯾب‬ (e.g. rip)
2. ‫ﻣﺷﺗري‬ did not do ‫ﻗﺑض‬
3. ‫ﺑﻌﺿﮫ‬ ‫اﺳﺗﺣﻖ‬
Ruling: 2 Choices:
۱
،‫اﻟﺑﺎﻗﻲ‬ ‫ﻟرد‬ ‫اﻟﺧﯾﺎر‬ ‫ﻓﻠﻠﻣﺷﺗري‬ .
‫اﻟﺗﺷﺧﯾص‬ ‫ﻷﺟل‬ ‫ﯾﺗﻌﯾب‬ ‫اﻟﺛوب‬ ‫ﻓﺄن‬ ،‫اﻟﺷرﻛﺔ‬ ‫ﻋﯾب‬ ‫ﻷﺟل‬ ‫أو‬ ‫اﻟﺗﻣﺎم‬ ‫ﻗﺑل‬ ‫اﻟﺻﻔﻘﺔ‬ ‫ﺗﻔرق‬ ‫ﻷﺟل‬
۲
‫أﺧذ‬ .
‫ا‬ ‫اﻟﺛوب‬
‫واﻟﻣﺳﺗﺣﻖ‬ ‫اﻟﻣﺷﺗري‬ ‫ﺑﯾن‬ ‫ﻟﻣﺷﺗرك‬
(The buyer will get reimbursed by the seller for the extra)
‫ﺻورة‬ #4:U Page 84, Line 1
1. The cloth has no apparant ‫ﻋﯾب‬ (e.g. rip)
2. ‫ﻣﺷﺗري‬ did do ‫ﻗﺑض‬
3. ‫ﺑﻌﺿﮫ‬ ‫اﺳﺗﺣﻖ‬
Ruling: The buyer has the choice to return the remaining
(Because of ‫اﻟﺷرﻛﺔ‬ ‫)ﻋﯾب‬
(Here there is no ‫اﻟﺗﻣﺎم‬ ‫ﻗﺑل‬ ‫اﻟﺻﻔﻘﺔ‬ ‫)ﺗﻔرﯾﻖ‬
‫ﺻورة‬ #5:U Page 85
1. The slave stole while in possession of the seller
2. The buyer bought the slave while not knowing of the stealing
3. The slave’s hand was cut while in possession of the buyer
Ruling:
1. According to ‫ﺻﺎﺣﺑﯾن‬: “Like ‫”ﻋﯾب‬ The buyer will get reimbursed by the seller for
the UdifferenceU between value of slave as a thief and not as a thief
(For example: Slave with hand is $100, without hand is $80. Buyer gets $20)

46. As is there was ‫ﻋﯾب‬ of the action of stealing AND the ‫ﻋﯾب‬ of his hand
being cut
Due to new ‫ﻋﯾب‬, returning is impossible
Thus, the buyer will do plan B: ‫ﺑﺎﻟﻧﻘﺻﺎن‬ ‫رﺟوع‬
2. According to ‫ﺣﻧﯾﻔﺔ‬ ‫أﺑو‬: “Like ‫”أﺳﺗﺣﻘﺎق‬ He has 2 choices:
1. Return the slave and get back full money (because the buyer doesn’t want
to share)
2. Keep the slave get reimbursed for ½. Buyer gave $100 for the whole slave,
but in reality, he was only buying ½ slave
(because the buyer was aware of the other half)
‫ﺻورة‬ #5:U Page 86 (Line 1) - Page 87 (Line 3)
-Saahibayn: (‫ﺑﻣﻧزﻟﺔ‬ ‫اﻟﻌﯾب‬ )
* Ayb #1= act of stealing Ayb #2= the actual cutting
1- If baa'i permits (he doesnt mind the new ayb [of the actual cutting),
the mushtaree will do radd of the mabee' (slave).
OR
2- If the baa'i does mind the new ayb,
then the mushtaree keeps the mabee' (slave) but gets reimbursed for the
value/price difference. ( $] ‫ﻏﯾر‬ ‫ﺳﺎرق‬
100
[
-
$] ‫ﺳﺎرق‬
15
$ = [
85 )

47. -Imam Abu Hanifah: (‫ﺑﻣﻧزﻟﺔ‬ ‫اﻹﺳﺗﺣﻘﺎق‬ )
* Ayb #1= the stealing with the baai' Ayb #2= Stealing with the mushtaree
1- The mushtaree keeps the slave and he gets reimbursed by the baai' for 1/4 of the
slaves price (because with the baai'
(it's as if half of the hand was cut off;
(as if 1/4 of the slave was lost with the baai' at the time of the purchase)
OR
2- If the baai' doesnt mind the second ayb,
then the mushtaree can return the slave to the baai',
but the baai' will reimburse only 3/4 of the slaves price to the mushtaree (because
1/4 of the slave was lost by the mushtaree,
as if the mushtaree only gave back 3/4 of the slave to the baa'i.
because half of the hand technically got cut with the baai'. [1/2 of 1/2= 1/4]
*As if the Qadhi cut off 1/2 of the hand with the baai'
and cut the other half with the mushtaree. (as if the Qadhi cut the hand twice)

48. Hidaayah Notes
Handout #17 (old 9A) (P. 94)
‫ﺣﻨﯿﻔﺔ‬ ‫أﺑﻮ‬ ‫اﻣﺎم‬ ‫ﺻﺎﺣﺒﯿﻦ‬
‫ﺑﺎطﻞ‬ ‫ﺑﺎطﻞ‬ × ‫ﻗﻦ‬ +‫ﺣﺮ‬ 1
‫ﺑﺎطﻞ‬ ‫ﺑﺎطﻞ‬ × ‫ﻗﻦ‬ +‫اﻟﻤﺸﺘﺮي‬ ‫ﻣﺎل‬ 2
‫ﺑﺎطﻞ‬ ‫ﺑﺎطﻞ‬ ? ‫ﻗﻦ‬ +‫ﻣﻜﺎﺗﺐ‬ 3
‫ﺑﺎطﻞ‬ ‫ﻓﺎﺳﺪ‬ ? ‫ﻗﻦ‬ ‫ام‬
‫اﻟﻮﻟ‬
‫ﺪ‬
+ 4
‫ﺑﺎطﻞ‬ ‫ﻓﺎﺳﺪ‬ × ‫ﻗﻦ‬ ‫ﻣﺪﺑﺮ‬
‫ﻣﻄﻠﻖ‬
+ 5
? ?  ‫ﻗﻦ‬ + ‫ﻣﻘﯿﺪ‬ ‫ﻣﺪﺑﺮ‬ 6
‫ﺟﺎﺋﺰ‬ ‫ﺟﺎﺋﺰ‬  ‫ﻗﻦ‬ +‫ﻗﻦ‬ 7

49. Hidaayah #18 (old 9B) (p. 108-109)
-
‫ﻣﻌﻠوم‬ ‫اﻟطرﯾﻖ‬
-
‫ﻣﻌﻠوﻣﺎ‬ ‫وﻋرﺿﺎ‬ ‫طوﻻ‬ ‫ﻟﮫ‬ ‫ﻷن‬
‫ﺟﺎﺋز‬ ‫اﻟطرﯾﻖ‬ ‫رﻗﺑﺔ‬ ‫ﺑﯾﻊ‬ ‫ﺻﻮرة‬
۱
-
‫ﻣﺟﮭول‬ ‫اﻟﻣﺳﯾل‬
-
‫اﻟﻣﺎء‬ ‫ﻣن‬ ‫ﯾﺷﻐﻠﮫ‬ ‫ﻣﺎ‬ ‫ﻗدر‬ ‫ﯾدري‬ ‫ﻻ‬
‫ﺑﺎطل‬ ‫اﻟﻣﺎء‬ ‫ﻣﺳﯾل‬ ‫ﺑﯾﻊ‬ ‫ﺻورة‬
۲
-
‫ﯾﺟوز‬ ‫ﻻ‬ ‫ﺑﺎﻻﻧﻔراد‬ ‫اﻟﺣﻘوق‬ ‫وﺑﯾﻊ‬ ‫ﺣﻖ‬ ‫ﻷﻧﮫ‬ ‫ﺑﺎطل‬ ‫اﻟﻣرور‬ ‫ﺣﻖ‬ ‫ﺑﯾﻊ‬
‫اﻻرض‬ ‫ﻋﻠﻰ‬
‫ﺻورة‬
۳
-
،(‫اﻷرض‬ ‫)ﻋﻠﻰ‬ ‫ﻣﻌﻠوم‬ ‫اﻟﻣرور‬ ‫ﺣﻖ‬ ‫أن‬
‫اﻷرض‬ ‫وھو‬ ،‫ﺗﺑﻘﻰ‬ ‫ﺑﻌﯾن‬ ‫ﯾﺗﻌﻠﻖ‬
-
‫اﻻﻋﯾﺎن‬ ‫ﻓﺄﺷﺑﮫ‬
(Since this right resembles a ‫ﻋﯿﻦ‬,
it can be sold.)
‫ﺟﺎﺋز‬ ‫اﻟﻣرور‬ ‫ﺣﻖ‬ ‫ﺑﯾﻊ‬
‫اﻻرض‬ ‫ﻋﻠﻰ‬
‫ﺻورة‬
٤
-
‫ﻣﺣﻠﮫ‬ ‫ﻟﺟﮭﺎﻟﺔ‬ ‫ﻣﺟﮭول‬ ‫ﻷﻧﮫ‬
-
(‫ﯾﺟوز‬ ‫ﻻ‬ ‫اﻟﻣﻧﺎﻓﻊ‬ ‫)ﺑﯾﻊ‬ ‫اﻟﻣﻧﺎﻓﻊ‬ ‫ﻓﺄﺷﺑﮫ‬
‫ﺑﺎطل‬ ‫اﻟﻣﺳﯾل‬ ‫ﺣﻖ‬ ‫ﺑﯾﻊ‬
‫)ﻣﺳﯾل‬
‫ﻋﻠﻰ‬ (‫اﻟﻣﺎء‬
‫اﻷرض‬
‫ﺻورة‬
٥
-
‫ﺣﻖ‬ ‫ﻷن‬
‫اﻟ‬
‫ﻌﻠﻲ‬
‫وھو‬ ‫ﺗﺑﻘﻰ‬ ‫ﻻ‬ ‫ﺑﻌﯾن‬ ‫ﯾﺗﻌﻠﻖ‬
‫اﻟﺑﻧﺎء‬
-
(‫ﯾﺟوز‬ ‫ﻻ‬ ‫اﻟﻣﻧﺎﻓﻊ‬ ‫)ﺑﯾﻊ‬ ‫اﻟﻣﻧﺎﻓﻊ‬ ‫ﻓﺄﺷﺑﮫ‬
‫ﺑﺎطل‬ ‫ﻋﻠﻰ‬ ‫اﻟﻣﺳﯾل‬ ‫ﺣﻖ‬ ‫ﺑﯾﻊ‬
‫اﻟﺳطﺢ‬
‫ﺻورة‬
٦

50. Bismillah
Hidayah #19 (old 9C), Pages 111-112
Soorat A- ‫اﻟﺛﻣن‬ ‫ﻧﻘد‬ ‫ﻗﺑل‬ ‫ﺑﺎع‬ ‫ﻣﻣﺎ‬ ‫ﺑﺎﻗل‬ ‫ﺑﺎع‬ ‫ﻣﺎ‬ ‫ﺷراء‬
Monday: Step 1: ‫ﻣﻧﯾر‬ <------ ‫ﺟﺎرﯾﺔ‬ ----‫ﺑﺷﯾر‬
($600)
Tuesday: Step 2: ‫ﺑﺷﯾر‬ ≤--- ‫ﺟﺎرﯾﺔ‬ ---‫ﻣﻧﯾر‬
($400)
As if--------> ‫ﺑﺷﯾر‬ ≤----‫ﺟﺎرﯾﺔ‬ ---‫ﻣﻧﯾر‬
($200)
- Bashir will get $200 without any ‫ﻋوض‬ ‫اﻟﺛﻣن‬
‫ﯾﺿﻣن‬ ‫ﻟم‬ ‫ﺑﻣﺎ‬ ‫ﯾرﺑﺢ‬ ‫ان‬ ‫ﯾﺟوز‬ ‫ﻓﻼ‬ .‫ﺑﺷﯾر‬ ‫ﺿﻣﺎن‬ ‫ﻓﻲ‬ ‫ﯾدﺧل‬ ‫ﻟم‬ ($200) Ex: ‫ﻗﺑل‬ ‫اﻟﺑﯾﻊ‬ ‫ﯾﺟوز‬ ‫ﻻ‬
‫اﻟﻘﺑض‬ Ex: Halal marriage only with
accepting financial liability/responsibility (Nafaqah, Mahr)
- The effect of the 1st step (the transaction) still remains.
Thus, when Bashir ends up (on Tuesday) with the same ‫ﺟﺎرﯾﺔ‬ PLUS $200 extra,
this is ‫اﻟرﺑﺎ‬ ‫ﺷﺑﮭﺔ‬.
Bashir's 2nd transaction was connected to/dependent on his 1st transaction.
As if both transactions become 1 transaction in which Bashir got $200 for nothing.

51. Soorat B- ‫اﻟﻐﯾر‬ ‫ﻣن‬ ‫اﻟﺑﯾﻊ‬
Step 1: ‫ﻣﻧﯾر‬ ≤---‫ﺟﺎرﯾﺔ‬ ---‫ﺑﺷﯾر‬
($600)
Step 2: ‫ﻧواز‬ ≤---‫ﺟﺎرﯾﺔ‬ ---‫ﻣﻧﯾر‬
($400)
Soorat C- ‫اﻻول‬ ‫اﻟﺛﻣن‬ ‫ﺑﻣﺛل‬ ‫اﻟﺑﯾﻊ‬
Step 1: ‫ﻣﻧﯾر‬ ≤---‫ﺟﺎرﯾﺔ‬ ---‫ﺑﺷﯾر‬
($600)
Step 2: ‫ﺑﺷﯾر‬ ≤---‫ﺟﺎرﯾﺔ‬ ---‫ﻣﻧﯾر‬
($600)
-As if Bashir and Munir don't get nor lose anything new.
Bashir ends up with the same ‫ﺟﺎرﯾﺔ‬
and Munir ends up with the same $600.
Soorat D- ‫ﺑﺎزﯾﺎدة‬ ‫اﻟﺑﯾﻊ‬
Step 1: ‫ﻣﻧﯾر‬ ≤---‫ﺟﺎرﯾﺔ‬ ---‫ﺑﺷﯾر‬
($600)
Step 2: ‫ﺑﺷﯾر‬ ≤---‫ﺟﺎرﯾﺔ‬ ---‫ﻣﻧﯾر‬
($900)
-Munir is making an extra $300
-That's fine: because Munir is getting ‫رﺑﺢ‬ after the ‫ﺟﺎرﯾﺔ‬ was in his ‫ﺿﻣﺎن‬.
-Here, Bashir is not getting any ‫رﺑﺢ‬

52. Soorat E- ‫ﺑﺎﻟﻌرض‬ ‫اﻟﺑﯾﻊ‬
Step 1: ‫ﻣﻧﯾر‬ ≤---‫ﺟﺎرﯾﺔ‬ ---‫ﺑﺷﯾر‬
($600)
Step 2: ‫ﺑﺷﯾر‬ ≤---‫ﺟﺎرﯾﺔ‬ ---‫ﻣﻧﯾر‬
α
≥ (Goat)

53. ‫اﻟﺨﻼﺻﺔ‬ 9C
‫اﻟﺜﻤﻦ‬ ‫ﻧﻘﺪ‬ ‫ﻗﺒﻞ‬ ‫ﺑﺎع‬ ‫ﻣﺎ‬ ‫ﺑﺄﻗﻞ‬ ‫ﺑﺎع‬ ‫ﻣﺎ‬ ‫ﺷﺮاء‬
‫ﺻﻮرة‬
۱
‫اﻟﻤﻄﻠﻖ‬ ‫اﻟﻤﺴﺄﻟﺔ‬
-
‫ﻣ‬
‫ﻘﯿﺲ‬
‫ﺣﺼﻞ‬ ‫رﺑﺢ‬ ‫ﻓﯿﮫ‬ ‫ﺑﺄن‬ ‫ﯾﺠﻮز‬ ‫ﻻ‬
‫اﻟﺒﺎﺋﻊ‬ ‫ﺿﻤﺎن‬ ‫ﻋﻠﻰ‬ ‫ﻻ‬
(‫ﯾﻀﻤﻦ‬ ‫ﻟﻢ‬ ‫ﺑﻤﺎ‬ ‫ﯾﺮﺑﺢ‬ ‫أن‬ ‫ﯾﺠﻮز‬ ‫)ﻻ‬
‫ﺻﻮرة‬
۲
‫ﻧﻈﯿﺮ‬
۱
-
‫ﻣ‬
‫ﻋﻠﯿﮫ‬ ‫ﻘﯿﺲ‬
۱
(‫ﻏﯿﺮه‬ ‫ﻣﻦ‬ ‫)اﻟﺒﯿﻊ‬
‫رﺑﺢ‬ ‫اﻷول‬ ‫ﻟﻠﺒﺎﺋﻊ‬ ‫ﯾﺤﺼﻞ‬ ‫ﻻ‬ ‫ﻷن‬ ‫ﯾﺠﻮز‬
‫ﺻﻮرة‬
۳
‫ﻧﻈﯿﺮ‬
۲
-
‫ﻣ‬
‫ﻋﻠﯿﮫ‬ ‫ﻘﯿﺲ‬
۲
‫ﺑﻤﺜﻞ‬ ‫اﻟﺜﺎﻧﻲ‬ ‫)اﻟﺒﯿﻊ‬
(‫ﻟﻸول‬ ‫اﻟﺬي‬
‫اﻟﻔﻀﻞ‬ ‫أو‬ ‫اﻟﺮﺑﺎ‬ ‫ﻟﻌﺪم‬ ‫ﯾﺠﻮز‬
‫ﺻﻮرة‬
٤
‫ﻧﻈﯿﺮ‬
۳
-
‫ﻣ‬
‫ﻋﻠﯿﮫ‬ ‫ﻘﯿﺲ‬
۳
‫اﻟﺜﺎﻧﻲ‬ ‫)اﻟﺒﯿﻊ‬
(‫ﺑﺎﻷﻛﺜﺮ‬ ‫أو‬ ‫ﺑﺎﻟﺰﯾﺎدة‬
‫واﻟﻤﺒﯿﻊ‬ ‫ﻟﻠﻤﺸﺘﺮى‬ ‫ﯾﺤﺼﻞ‬ ‫اﻟﺮﺑﺢ‬ ‫ﻷن‬ ‫ﯾﺠﻮز‬
‫اﻟﻤﺸﺘﺮي‬ ‫ﺿﻤﺎن‬ ‫ﻓﻲ‬ ‫ﺣﺼﻞ‬ ‫ﻗﺪ‬
‫ﺻﻮرة‬
٥
‫ﻧﻈﯿﺮ‬
٤
-
‫ﻣ‬
‫ﻋﻠﯿﮫ‬ ‫ﻘﯿﺲ‬
٤
‫ﺑ‬ ‫اﻟﺜﺎﻧﻲ‬ ‫)اﻟﺒﯿﻊ‬
(‫ﺎﻟﻌﺮض‬
‫ﯾﻈﮭﺮ‬ ‫ﻻ‬ ‫اﻟﻔﻀﻞ‬ ‫ﻷن‬ ‫ﯾﺠﻮز‬
‫اﻟﻐﻠﻮس‬ ‫ﺑﯿﻦ‬ ‫اﻟﻤﺠﺎﻧﺴﺔ‬ ‫ﻋﺪم‬ ‫ﻷﺟﻞ‬
‫واﻟﻌﺮض‬
‫اﻟﺜﻤﻦ‬ ‫ﻧﻘﺪ‬ ‫ﻗﺒﻞ‬ ‫ﺑﺎع‬ ‫ﻣﺎ‬ ‫ﺑﺄﻗﻞ‬ ‫ﺑﺎع‬ ‫ﻣﺎ‬ ‫ﺷﺮاء‬
-
‫اﻷول‬ ‫ﺑﺎﻟﺒﯿﻊ‬ ‫وﺟﺐ‬ ‫اﻷول‬ ‫اﻟﺮﺑﺢ‬ ‫ﻷن‬ ،‫اﻟﺮﺑﺎ‬ ‫ﻟﺸﺒﮭﺔ‬ ‫ﯾﺠﻮز‬ ‫ﻻ‬
،‫ﻓﯿﺮدھﺎ‬ ،‫ﻋﯿﺐ‬ ‫ﻓﯿﮭﺎ‬ ‫اﻟﻤﺸﺘﺮي‬ ‫ﯾﺠﺪ‬ ‫أن‬ ‫ﻻﺣﺘﻤﺎل‬ ‫اﻟﺴﻘﻮط‬ ‫ﺷﺮف‬ ‫ﻋﻠﻰ‬ ‫ﻛﺎن‬ ‫اﻷول‬ ‫اﻟﺒﯿﻊ‬ ‫ﻷن‬
،‫اﻟﻤﺸﺘﺮى‬ ‫ﻋﻠﻰ‬ ‫اﻷول‬ ‫اﻟﺜﻤﻦ‬ ‫ﻓﺴﻘﻂ‬
‫اﻟﻤﺸﺘﺮى‬ ‫ﻋﻠﻰ‬ ‫اﻷول‬ ‫اﻟﺜﻤﻦ‬ ‫اﻟﺴﻘﻮط‬ ‫ﻋﻦ‬ ‫اﻻﻣﻦ‬ ‫ﯾﻘﻊ‬ ‫اﻟﺜﺎﻧﻲ‬ ‫ﺑﺎﻟﺒﯿﻊ‬ ‫ﻟﻜﻦ‬
‫اﻟﻤﺸﺘ‬ ‫ﻋﻠﻰ‬ ‫اﻷول‬ ‫اﻟﺜﻤﻦ‬ ‫وﺟﻮب‬ ‫أﻗﺮ‬ ‫أي‬
،‫اﻟﺜﺎﻧﻲ‬ ‫اﻟﻌﻘﺪ‬ ‫ﻷﺟﻞ‬ ‫ﺮي‬
‫اﻟﺜﺎﻧﻲ‬ ‫ﺑﺎﻟﻌﻘﺪ‬ ‫اﻟﺒﺎﺋﻊ‬ ‫ﻓﺼﺎر‬
‫ﻣﺸﺘﺮ‬ ‫ﻛﺄﻧﮫ‬
٦۰۰
‫ب‬
٤۰۰
‫اﻟﺮﺑﺎ‬ ‫ﺷﺒﮭﺔ‬ ‫وھﺬا‬ ،

54. #20 (old 9D)
Needs to be typed up

55. HIDAAYA HANDOUT #21 (old 10A)
P 116-118
‫ﻣﺛﺎل‬ ‫ﺣﻛم‬ Type
‫اﻟﻣﻠك‬ ‫ﺷرط‬
‫ﻟﻠﻣﺷﺗرى‬
‫اﻟﻌﻘد‬ ‫ﺑﮫ‬ ‫ﯾﻔﺳد‬ ‫ﻻ‬ ‫اﻟﻌﻘد‬ ‫ﯾﻘﺗﺿﯾﮫ‬ ‫ﻛل‬
‫ﺷرط‬
1
‫ﯾﺑﯾﻊ‬ ‫ﻻ‬ ‫ان‬ ‫ﺷرط‬
‫اﻟﻌﺑد‬ ‫اﻟﻣﺷﺗرى‬
‫اﻟﻣﺑﯾﻊ‬
‫اﻟﻌﻘد‬ ‫ﺑﮫ‬ ‫ﯾﻔﺳد‬ ‫اﻟﻣﺗﻌﺎﻗدﯾن‬ ‫ﻻﺣد‬ ‫ﻣﻧﻔﻌﺔ‬ ‫وﻓﯾﮫ‬
‫او‬
‫ﻟﻠ‬
‫ﻋﻠﯾﮫ‬ ‫ﻣﻌﻘود‬
‫اﻟﻌﻘد‬ ‫ﯾﻘﺗﺿﯾﮫ‬ ‫ﻻ‬ ‫ﻛل‬
‫ﺷرط‬
2
‫اﺷﺗرى‬ ‫ﻣن‬
ً‫ﻼ‬‫ﻧﻌ‬
‫اﻟﺑﺎﺋﻊ‬ ‫ﯾﺣذوه‬ ‫ان‬ ‫ﻋﻠﻰ‬
‫اﻟﻌﻘد‬ ‫ﺑﮫ‬ ‫ﯾﻔﺳد‬ ‫ﻻ‬ ‫ﻣﺗﻌﺎرﻓﺎ‬ ‫ﻛﺎن‬ ‫ﻟﻛﻧﮫ‬ ‫اﻟﻌﻘد‬ ‫ﯾﻘﺗﺿﯾﮫ‬ ‫ﻻ‬ ‫ﻛل‬
‫ﺷرط‬
3
‫ﯾﺑﯾﻊ‬ ‫ﻻ‬ ‫ان‬ ‫ﺷرط‬
‫اﻟداﺑﺔ‬ ‫اﻟﻣﺷﺗري‬
‫اﻟﻣﺑﯾﻌﺔ‬
= ‫اﻟﻌﻘد‬ ‫ﺑﮫ‬ ‫ﯾﻔﺳد‬ ‫ﻻ‬
‫ﯾﻠﻐو‬ ‫اﻟﺷرط‬
‫اﻟﻌﻘد‬ ‫وﯾﺻﺢ‬
‫اﻟﺑ‬ ‫أي‬
‫ﯾ‬
‫ﻓﺎﺳد‬ ‫ﻊ‬
‫ﻻﺣد‬ ‫ﻣﻧﻔﻌﺔ‬ ‫ﻓﯾﮫ‬ ‫وﻟﯾس‬
‫اﻟﻣﺗﻌﺎﻗدﯾن‬
‫اﻟﻌﻘد‬ ‫ﯾﻘﺗﺿﯾﮫ‬ ‫ﻻ‬ ‫ﻛل‬
‫ﺷرط‬
4

56. Hidaayah Notes #22 (old10B )
‫ھﺪاﯾﺔ‬
–
۳
10B
‫)اﻟﻌﻨﺎﯾﺔ‬
-
‫ص‬
٥۹٤
(
‫ﺷرط‬
Type 1
‫اﻟﻌﻘد‬ ‫ﯾﻘﺗﺿﯾﮫ‬ ‫ﻣﺎ‬
‫اﻟﻌﻘد‬ ‫ﯾﻘﺗﺿﯾﮫ‬ ‫ﻻ‬ ‫ﻣﺎ‬
‫وھو‬
‫اﻟﻌﻘد‬ ‫ﺑﻣطﻠﻖ‬ ‫ﯾﺛﺑت‬ ‫ﻻ‬ ‫ﻣﺎ‬ ‫ﯾﻔﯾد‬ ‫أي‬ ‫اﻟﻌﻘد‬ ‫ﺑﻣطﻠﻖ‬ ‫ﯾﺛﺑت‬ ‫ﻣﺎ‬ ‫ﯾﻔﯾد‬ ‫اﻟذي‬
‫ﻟﻠﻣﺷﺗري‬ ‫اﻟﻣﺑﯾﻊ‬ ‫ﻣﻠك‬ ‫ﻛﺷرط‬
:‫ﺣﻛم‬
‫واﻟﺷرط‬ ‫اﻟﺑﯾﻊ‬ ‫ﺟﺎز‬
Type 3
‫ﻣﺗﻌﺎرﻓﺎ‬ ‫ﻟﯾس‬ ‫ﻣﺎ‬ ‫ﻣﺗﻌﺎرﻓﺎ‬ ‫ﻛﺎن‬ ‫ﻣﺎ‬
‫ﻛﺑﯾﻊ‬
‫اﻟﺗﺷرﯾك‬ ‫ﺑﺷرط‬ ‫اﻟﻧﻌل‬
:‫ﺣﻛم‬
‫واﻟﺷرط‬ ‫اﻟﺑﯾﻊ‬ ‫ﺟﺎز‬
‫اﻟﻘﯾﺎس‬ ‫ﻋﻠﻰ‬ ‫ﻗﺎض‬ ‫ﺑﺎﻟﻌرف‬ ‫اﻟﺛﺎﺑت‬ ‫ﻷن‬
Type 2 UType 4
‫اﻟﻣﺗﻌﺎﻗدﯾن‬ ‫ﻷﺣد‬ ‫ﻣﻧﻔﻌﺔ‬ ‫ﻓﯾﮫ‬ ‫ﻣﺎ‬ ‫ﻟﯾس‬ ‫ﻣﺎ‬
‫اﻟﻣﺗﻌﺎﻗدﯾن‬ ‫ﻻﺣد‬ ‫ﻣﻧﻔﻌﺔ‬ ‫ﻓﯾﮫ‬
(‫اﻻﺳﺗﺣﻘﺎق‬ ‫أھل‬ ‫ﻣن‬ ‫)وھو‬ ‫ﻋﻠﯾﮫ‬ ‫ﻟﻠﻣﻌﻘود‬ ‫أو‬ (‫اﻻﺳﺗﺣﻘﺎق‬ ‫أھل‬ ‫ﻣن‬ ‫)وھو‬ ‫ﻋﻠﯾﮫ‬ ‫ﻟﻠﻣﻌﻘود‬
‫اﻟﻌﺑد‬ ‫اﻟﻣﺷﺗرى‬ ‫ﯾﺑﯾﻊ‬ ‫اﻻ‬ ‫ﺑﺷرط‬ ‫اﻟﻌﺑد‬ ‫ﻛﺑﯾﻊ‬ ‫اﻟداﺑﺔ‬ ‫اﻟﻣﺷﺗرى‬ ‫ﯾﺑﯾﻊ‬ ‫أﻻ‬ ‫ﺑﺷرط‬ ‫اﻟداﺑﺔ‬ ‫ﻛﺑﯾﻊ‬
:‫ﺣﻛم‬
‫وﯾﻔﺳد‬ ‫اﻟﺑﯾﻊ‬ ‫ﺟﺎز‬
‫اﻟﺑﺎﺋﻊ‬ ‫ﯾﺳﺗﺧدﻣﮫ‬ ‫أن‬ ‫ﺑﺷرط‬ ‫اﻟﻌﺑد‬ ‫ﻛﺑﯾﻊ‬ ‫أو‬ ‫اﻟﺷرط‬
:‫ﺣﻛم‬
:‫ﻟوﺟﮭﯾن‬ ‫اﻟﻌﻘد‬ ‫ﯾﻔﺳد‬
۱
‫ﻻ‬ (
‫اﻟﻌوض‬ ‫ﻋن‬ ‫ﻋﺎرﯾﺔ‬ ‫زﯾﺎدة‬ ‫ﻓﯾﮫ‬ ‫ن‬
۲
‫اﻟﻣﻧﺎزﻋﺔ‬ ‫ﺑﺳﺑﺑﮫ‬ ‫ﯾﻘﻊ‬ ‫ﻷﻧﮫ‬ (

57. 1
Hidaaya Notes --Handout #23 (old 11A)
Page 120-121
3 types of ‫ﻋﻘود‬
1
‫ﺑﯾﻊ‬ (
2
(‫اﻟﻌﻘد‬ ‫اﻟﺻﻠب‬ ‫ﻓﻲ‬ ‫اﻟﻔﺳﺎد‬ ‫ﻛﺎن‬ ‫)ﻟو‬ ‫ﻛﺗﺎﺑﺔ‬ (
3
‫اﻻﺟﺎرة‬ (
4
‫رھن‬ (
[‫أﯾﺿﺎ‬ ‫اﻟﺷرط‬ (‫ﯾﻠﻐو‬ ‫)اي‬ ‫وﯾﺑطل‬ ] ‫ﯾﻔﺳد‬
‫اﻟﻔﺎﺳد‬ ‫ﺑﺎﻟﺷرط‬ ‫اﻟﻌﻘد‬ Category
1
1
‫ھﺑﺔ‬ (
2
‫ﺻدﻗﺔ‬ (
3
(‫)ﻣﮭر‬ ‫ﻧﻛﺎح‬ (
4
‫ﺧﻠﻊ‬ (
5
‫ﻋﻣد‬ ‫دم‬ ‫ﻋن‬ ‫ﺻﻠﺢ‬ (
6
‫اﻟﻔﺳﺎد‬ ‫ﻛﺎن‬ ‫)ﻟو‬ ‫ﻛﺗﺎﺑﺔ‬ (
(‫اﻟﻌﻘد‬ ‫ﺻﻠب‬ ‫ﺧﺎرج‬
‫ﻗرض‬ (7
‫اﻟﺷرط‬ (‫ﯾﻠﻐو‬ ‫)اي‬ ‫وﯾﺑطل‬ ‫اﻟﻔﺎﺳد‬ ‫ﺑﺎﻟﺷرط‬ ‫اﻟﻌﻘد‬ ‫ﯾﺻﺢ‬ Category
2
1
(
‫وﺻﯾﺔ‬ ‫اﯾﺿﺎ‬ ‫اﻟﺷرط‬ ‫وﯾﺻﺢ‬ ‫اﻟﻔﺎﺳد‬ ‫ﺑﺎﻟﺷرط‬ ‫اﻟﻌﻘد‬ ‫ﯾﺻﺢ‬ Category
3
Notes: from http://askimam.org/public/question_detail/31396
[1]
ُ‫ﮫ‬ُ‫ﻟ‬ ْ‫و‬َ‫ﻗ‬
( ُ‫ض‬ ْ‫ر‬َ‫ﻘ‬ْ‫اﻟ‬ ِ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬ ِ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫ﺎﻟ‬ِ‫ﺑ‬ ُ‫ل‬ُ‫ط‬ْ‫ﺑ‬َ‫ﯾ‬ َ
‫ﻻ‬ ‫ﺎ‬َ‫ﻣ‬ َ‫)و‬
َ
‫ﻻ‬ ُ‫ﮫ‬‫ﱠ‬‫ﻧ‬ِ‫ﺈ‬َ‫ﻓ‬ ً
‫ﻼ‬َ‫ﺛ‬َ‫ﻣ‬ ‫ا‬ً‫ر‬ْ‫ﮭ‬َ‫ﺷ‬ ‫ِﻲ‬‫ﻧ‬َ‫ﻣ‬ُ‫د‬ْ‫ﺧ‬َ‫ﺗ‬ ْ‫ن‬َ‫أ‬ ِ‫ط‬ ْ‫َر‬‫ﺷ‬ِ‫ﺑ‬ َ‫ﺔ‬َ‫ﺋ‬‫ِﺎ‬‫ﻣ‬ْ‫اﻟ‬ ِ‫ه‬ِ‫ذ‬َ‫ھ‬ ‫ك‬ُ‫ﺗ‬ْ‫ﺿ‬َ‫ر‬ْ‫ﻗ‬َ‫أ‬ َ‫ل‬‫ﺎ‬َ‫ﻗ‬ ْ‫ن‬َ‫ﺄ‬ِ‫ﺑ‬
‫؛‬َ‫ِك‬‫ﻟ‬َ‫ذ‬ َ‫و‬ ِ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫اﻟ‬ ‫ا‬َ‫ذ‬َ‫ﮭ‬ِ‫ﺑ‬ ُ‫ل‬ُ‫ط‬ْ‫ﺑ‬َ‫ﯾ‬
ُ‫ﻛ‬ ُ‫د‬‫و‬ُ‫ﻘ‬ُ‫ﻌ‬ْ‫اﻟ‬ ِ‫ه‬ِ‫ذ‬َ‫ھ‬ َ‫و‬ ِ‫ﺔ‬‫ﱠ‬‫ﯾ‬ِ‫ﻟ‬‫ﺎ‬َ‫ﻣ‬ْ‫اﻟ‬ ِ‫ﺔ‬َ‫ﻟ‬َ‫د‬‫ﺎ‬َ‫ﺑ‬ُ‫ﻣ‬ْ‫ﺎﻟ‬ِ‫ﺑ‬ ‫ﱡ‬
‫َص‬‫ﺗ‬ْ‫ﺧ‬َ‫ﯾ‬ ُ‫ﮫ‬‫ﱠ‬‫ﻧ‬َ‫أ‬ َ‫و‬ ‫ﺎ‬َ‫ﺑ‬ ِّ‫اﻟر‬ ِ‫ب‬‫ﺎ‬َ‫ﺑ‬ ْ‫ن‬ِ‫ﻣ‬ َ‫ة‬َ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬ َ‫ط‬‫و‬ُ‫ر‬‫ﱡ‬‫ﺷ‬‫اﻟ‬ ‫ﱠ‬‫ن‬َ ِ
‫ﻷ‬
ُ‫ة‬َ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬ ُ‫ط‬‫و‬ُ‫ر‬‫ﱡ‬‫ﺷ‬‫اﻟ‬ ‫ﺎ‬َ‫ﮭ‬‫ِﯾ‬‫ﻓ‬ ُ‫ِر‬ّ‫ﺛ‬َ‫ؤ‬ُ‫ﺗ‬ َ
‫ﻼ‬َ‫ﻓ‬ ٍ‫ﺔ‬‫ﱠ‬‫ﯾ‬ِ‫ﻟ‬‫ﺎ‬َ‫ﻣ‬ ٍ‫ﺔ‬َ‫ﺿ‬ َ‫ﺎو‬َ‫ﻌ‬ُ‫ﻣ‬ِ‫ﺑ‬ ْ‫ت‬َ‫ﺳ‬ْ‫ﯾ‬َ‫ﻟ‬ ‫ﺎ‬َ‫ﮭ‬‫ﱡ‬‫ﻠ‬
َ‫ﻛ‬َ‫ذ‬
‫ﱡ‬‫ﻲ‬ِ‫ﻧ‬ْ‫ﯾ‬َ‫ﻌ‬ْ‫اﻟ‬ ُ‫ه‬ َ‫ر‬
…
ِ‫ﺔ‬‫ﱠ‬‫ﯾ‬ ِ
‫از‬ ‫ﱠ‬‫ز‬َ‫ﺑ‬ْ‫اﻟ‬ ‫ِﻲ‬‫ﻓ‬ َ‫و‬
ُ‫م‬ َ‫ز‬ْ‫ﻠ‬َ‫ﯾ‬ َ
‫ﻻ‬ ُ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫اﻟ‬ َ‫و‬ ٌ‫م‬‫ا‬ َ‫ر‬َ‫ﺣ‬ ِ
‫ض‬ ْ‫ر‬َ‫ﻘ‬ْ‫اﻟ‬ ُ‫ﻖ‬‫ِﯾ‬‫ﻠ‬ْ‫ﻌ‬َ‫ﺗ‬ َ‫و‬
‫ج‬ ،‫اﻟﺳﻠم‬ ‫ﺑﺎب‬ ،‫اﻟﺑﯾوع‬ ‫ﮐﺗﺎب‬ ،‫اﻟدﻗﺎﺋﻖ‬ ‫ﻛﻧز‬ ‫ﺷرح‬ ‫اﻟراﺋﻖ‬ ‫]اﻟﺑﺣر‬
٦
‫ص‬ ،
۲۰۳
[‫اﻻﺳﻼﻣﯽ‬ ‫اﻟﮑﺗﺎب‬ ‫دار‬ ،
َ
‫ﻻ‬ َ‫و‬ ‫ًﺎ‬‫ﻋ‬ ْ‫َر‬‫ﺷ‬ ِ
‫ْض‬‫ﺑ‬َ‫ﻘ‬ْ‫ﺎﻟ‬ِ‫ﺑ‬ ُ‫ت‬ُ‫ﺑ‬ْ‫ﺛ‬َ‫ﯾ‬ ُ‫ﮫ‬‫ﱠ‬‫ﻧ‬ِ‫ﺈ‬َ‫ﻓ‬ ِ
‫ض‬ ْ‫ر‬َ‫ﻘ‬ْ‫اﻟ‬ ُ‫ﺎن‬َ‫ﻣ‬َ‫ﺿ‬ ‫ﺎ‬‫ﱠ‬‫ﻣ‬َ‫ﺄ‬َ‫ﻓ‬
ِ‫ﮫ‬‫ِﯾ‬‫ﻓ‬ ِ‫وط‬ُ‫ر‬‫ﱡ‬‫ﺷ‬‫ِﻠ‬‫ﻟ‬ َ‫ر‬َ‫ﺛ‬َ‫أ‬
‫ج‬ ،‫اﻟﮑﻔﺎﻟﺔ‬ ‫ﻣن‬ ‫ﺑﺎب‬ ،‫اﻟﮑﻔﺎﻟﺔ‬ ‫ﮐﺗﺎب‬ ،‫ﻟﻠﺳرﺧﺳﻲ‬ ‫]اﻟﻣﺑﺳوط‬
۲۰
‫ص‬ ،
٦۱۲
[‫اﻟﻣﻌرﻓﺔ‬ ‫دار‬ ،
(ِ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬ ِ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫ﺎﻟ‬ِ‫ﺑ‬ ُ‫ل‬ُ‫ط‬ْ‫ﺑ‬َ‫ﯾ‬ َ
‫ﻻ‬ َ‫و‬ ‫ﱡ‬‫ﺢ‬ ِ
‫ﺻ‬َ‫ﯾ‬ ‫ﺎ‬َ‫ﻣ‬ َ‫و‬ ُ‫ﮫ‬ُ‫ﻟ‬ ْ‫و‬َ‫ﻗ‬)
َ‫ﻘ‬ُ‫ﻣ‬ْ‫اﻟ‬ ِ‫ﺔ‬َ‫ﺛ‬ِ‫ﻟ‬‫ﺎ‬‫ﱠ‬‫ﺛ‬‫اﻟ‬ ِ‫ة‬َ‫د‬ِ‫ﻋ‬‫ﺎ‬َ‫ﻘ‬ْ‫اﻟ‬ ‫ِﻲ‬‫ﻓ‬ ٌ‫ع‬‫و‬ُ‫ر‬ُ‫ﺷ‬
ُ ْ
‫ِﻸ‬‫ﻟ‬ ِ‫ﺔ‬َ‫ﻠ‬ِ‫ﺑ‬‫ﺎ‬
ُ‫ل‬ْ‫ﺻ‬َ ْ
‫اﻷ‬ َ‫و‬ ‫ﻰ‬َ‫ﻟ‬‫و‬
ِ‫ﻓ‬
ُ‫ه‬ َ‫َر‬‫ﻛ‬َ‫ذ‬ ‫ﺎ‬َ‫ﻣ‬ ‫ﺎ‬َ‫ﮭ‬‫ﯾ‬
ُ ْ
‫اﻷ‬ ْ‫ن‬َ‫ﻋ‬ ِ
‫ر‬ْ‫ﺣ‬َ‫ﺑ‬ْ‫اﻟ‬ ‫ِﻲ‬‫ﻓ‬
‫ِﻲ‬‫ﻓ‬ َ‫ﯾن‬ِّ‫ﯾ‬ِ‫ﻟ‬‫و‬ُ‫ﺻ‬
ُ‫ﺗ‬ َ
‫ﻻ‬ ِ‫ل‬ ْ‫ز‬َ‫ﮭ‬ْ‫اﻟ‬ َ‫ﻊ‬َ‫ﻣ‬ ‫ﱡ‬‫ﺢ‬ ِ
‫ﺻ‬َ‫ﯾ‬ ‫ﺎ‬َ‫ﻣ‬ ‫ﱠ‬‫ن‬َ‫أ‬ ِ
‫ض‬ ِ‫ار‬ َ‫و‬َ‫ﻌ‬ْ‫اﻟ‬ ِ‫ْم‬‫ﺳ‬ِ‫ﻗ‬ ْ‫ن‬ِ‫ﻣ‬ ِ‫ل‬ ْ‫ز‬َ‫ﮭ‬ْ‫اﻟ‬ ِ‫ث‬ْ‫ﺣ‬َ‫ﺑ‬ ‫ِﻲ‬‫ﻓ‬ ِ‫ل‬‫و‬ُ‫ﺻ‬ُ ْ
‫اﻷ‬ ِ‫ب‬ُ‫ﺗ‬ُ‫ﻛ‬
ُ‫ﻠ‬ِ‫ْط‬‫ﺑ‬
ُ‫ر‬‫ﱡ‬‫ﺷ‬‫اﻟ‬ ُ‫ﮫ‬
َ‫و‬ ،ُ‫ة‬َ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬ ُ‫ط‬‫و‬
‫ا‬ ُ‫ﮫ‬ُ‫ﻠ‬ِ‫ْط‬‫ﺑ‬ُ‫ﺗ‬ ِ‫ل‬ ْ‫ز‬َ‫ﮭ‬ْ‫اﻟ‬ َ‫ﻊ‬َ‫ﻣ‬ ‫ﱡ‬‫ﺢ‬ ِ
‫ﺻ‬َ‫ﯾ‬ َ
‫ﻻ‬ ‫ﺎ‬َ‫ﻣ‬
ُ‫ط‬‫و‬ُ‫ر‬‫ﱡ‬‫ﺷ‬‫ﻟ‬
ْ‫اﻟ‬ َ‫و‬ ‫اھـ‬ ُ‫ة‬َ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬
َ‫و‬ ،ُ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫اﻟ‬ ‫و‬ُ‫ﻐ‬ْ‫ﻠ‬َ‫ﯾ‬ َ‫و‬ ِ‫ﮫ‬ِ‫ﺳ‬ْ‫ﻔ‬َ‫ﻧ‬ ‫ِﻲ‬‫ﻓ‬ ْ‫ي‬َ‫أ‬ ‫ﱡ‬‫ﺢ‬ ِ
‫ﺻ‬َ‫ﯾ‬ ‫ﺎ‬َ‫ﻣ‬ ِ‫ح‬ ِ
‫ﺎر‬‫ﱠ‬‫ﺷ‬‫اﻟ‬ ِ‫ل‬ ْ‫و‬َ‫ﻘ‬ِ‫ﺑ‬ ُ‫د‬‫ا‬ َ‫ر‬ُ‫ﻣ‬
‫ﱠ‬‫ﻧ‬ِ‫إ‬
ُ‫ه‬َ‫د‬‫ا‬ َ‫ز‬ ‫ﺎ‬َ‫ﻣ‬
ْ‫اﻟ‬ ِ‫ﻲ‬ْ‫ﻔ‬َ‫ﻧ‬ ِ‫ن‬ ْ‫َو‬‫ﻛ‬ِ‫ﻟ‬
ْ‫د‬ ِ
‫ِﺻ‬‫ﻟ‬ َ‫ﺔ‬‫ﱠ‬‫ﺣ‬ ِ
ّ‫ﺻ‬‫اﻟ‬ ُ‫م‬ ِ‫ز‬ْ‫َﻠ‬‫ﺗ‬ْ‫ﺳ‬َ‫ﯾ‬ َ
‫ﻻ‬ ِ‫ن‬ َ
‫ﻼ‬ْ‫ُط‬‫ﺑ‬
ِ‫د‬‫ﺎ‬َ‫ﺳ‬َ‫ﻔ‬ْ‫اﻟ‬ ‫ﻰ‬َ‫ﻠ‬َ‫ﻋ‬ ِ‫ﮫ‬ِ‫ﻗ‬
ْ‫م‬َ‫ﮭ‬ْ‫ﻓ‬‫ﺎ‬َ‫ﻓ‬
)
(ِ‫ﺔ‬‫ﱠ‬‫ﯾ‬ِ‫ﻟ‬‫ﺎ‬َ‫ﻣ‬ْ‫اﻟ‬ ِ‫ﺔ‬َ‫ﺿ‬ َ‫ﺎو‬َ‫ﻌ‬ُ‫ﻣ‬ْ‫اﻟ‬ ِ‫م‬َ‫د‬َ‫ﻌ‬ِ‫ﻟ‬ ُ‫ﮫ‬ُ‫ﻟ‬ ْ‫و‬َ‫ﻗ‬
َ‫أ‬
َ‫ﻣ‬ ‫ﻰ‬َ‫ﻟ‬‫إ‬ َ‫َﺎر‬‫ﺷ‬
َ‫أ‬ ْ‫ن‬ِ‫ﻣ‬ ِ‫ل‬ ‫ﱠ‬‫و‬َ ْ
‫اﻷ‬ ِ‫ل‬ْ‫ﺻ‬َ ْ
‫اﻷ‬ ‫ِﻲ‬‫ﻓ‬ ُ‫ﮫ‬َ‫ﻣ‬‫ﱠ‬‫د‬َ‫ﻗ‬ ‫ﺎ‬
َ‫د‬‫ﺎ‬َ‫ﺑ‬ُ‫ﻣ‬ َ‫ْس‬‫ﯾ‬َ‫ﻟ‬ ‫ﺎ‬َ‫ﻣ‬ ‫ﱠ‬‫ن‬
ِ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫ﺎﻟ‬ِ‫ﺑ‬ ُ‫د‬ُ‫ﺳ‬ْ‫ﻔ‬َ‫ﯾ‬ َ
‫ﻻ‬ ٍ‫ل‬‫ﺎ‬َ‫ﻣ‬ِ‫ﺑ‬ ٍ‫ل‬‫ﺎ‬َ‫ﻣ‬ َ‫ﺔ‬َ‫ﻟ‬
َ
‫ﻻ‬ ‫ﺎ‬َ‫ﻣ‬ ْ‫ي‬َ‫أ‬ ِ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬
َ‫ﺑ‬ ِّ‫اﻟر‬ َ‫و‬ ‫ًﺎ‬‫ﺑ‬ ِ
‫ر‬ ُ‫ن‬‫و‬ُ‫ﻛ‬َ‫ﯾ‬َ‫ﻓ‬ ِ
‫ض‬ َ‫ِو‬‫ﻌ‬ْ‫اﻟ‬ ْ‫ن‬َ‫ﻋ‬ ٍ‫ل‬‫َﺎ‬‫ﺧ‬ ٌ‫ل‬ْ‫ﺿ‬َ‫ﻓ‬ َ‫ِك‬‫ﻟ‬َ‫ذ‬ َ‫و‬ ،ُ‫ﮫ‬ُ‫ﻣ‬ِ‫ﺋ‬ َ
‫ُﻼ‬‫ﯾ‬ َ
‫ﻻ‬ َ‫و‬ ُ‫د‬ْ‫ﻘ‬َ‫ﻌ‬ْ‫اﻟ‬ ِ‫ﮫ‬‫ﯾ‬ ِ
‫َﺿ‬‫ﺗ‬ْ‫ﻘ‬َ‫ﯾ‬
َ
‫ﻻ‬ ‫ﺎ‬
ِ‫ﻓ‬ ُ‫ون‬ُ‫ﻛ‬َ‫ﯾ‬
‫ﻲ‬
ْ‫اﻟ‬ ِ‫ت‬‫ﺎ‬َ‫ﺿ‬ َ‫ﺎو‬َ‫ﻌ‬ُ‫ﻣ‬ْ‫اﻟ‬
َ‫ﻋ‬‫ﱡ‬‫ر‬َ‫ﺑ‬‫ﱠ‬‫ﺗ‬‫اﻟ‬ ‫ِﻲ‬‫ﻓ‬ َ
‫ﻻ‬ َ‫و‬ ِ‫ﺔ‬‫ﱠ‬‫ﯾ‬ِ‫ﻟ‬‫ﺎ‬َ‫ﻣ‬ْ‫اﻟ‬ ِ
‫ْر‬‫ﯾ‬َ‫ﻐ‬
ِ‫ت‬‫ﺎ‬
‫ج‬ ،‫ﻣﺗﻔرﻗﺎﺗہ‬ ‫و‬ ‫اﻟﺳﻠم‬ ‫ﺑﺎب‬ ،‫اﻟﺑﯾوع‬ ‫ﮐﺗﺎب‬ ،‫اﻟﻣﺣﺗﺎر‬ ‫]رد‬
۵
‫ص‬ ،
۲٤۹
[‫ﺳﻌﯾد‬ ،
]
2
[
[‫واﻟﻧظﺎﺋر‬ ‫]اﻻﺷﺑﺎه‬

58. 2
]
3
[
question_detail/25479
http://www.askimam.org/public/
]
4
[
‫ج‬ ،‫اﻟرﺑﺎ‬ ‫اﺑواب‬ ،‫اﻟﺑﯾوع‬ ‫ﮐﺗﺎب‬ ،‫زﮐرﯾﺎ‬ ‫اﻟﻌﻠوم‬ ‫دار‬ ‫]ﻓﺗﺎوی‬
۵
‫ص‬ ،
۳۸۷
[‫ﭘﺑﻠﺷرز‬ ‫زﻣزم‬ ،
‫ج‬ ،‫ﮐﺎرڈ‬ ‫ﮐرﯾڈٹ‬ ،‫ﻣﺳﺎﺋل‬ ‫ﻣﻌﺎﺷﯽ‬ ‫ﺟدﯾد‬ ‫اور‬ ‫]اﺳﻼم‬
٤
‫ص‬ ،
۱٥۱
‫اداره‬ ،
[‫اﺳﻼﻣﯾﺎت‬
[Contemporary Fatawaa by Mufti Taqi, p. 176/245, Idara e Islamiat]
]
5
[
ٌ‫و‬ْ‫ﻐ‬َ‫ﻟ‬ ُ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫اﻟ‬ َ‫و‬ ٌ‫م‬‫ا‬ َ‫ر‬َ‫ﺣ‬ ِ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫ﺎﻟ‬ِ‫ﺑ‬ ُ‫ض‬ ْ‫ر‬َ‫ﻘ‬ْ‫اﻟ‬ ِ‫ﺔ‬َ‫ﺻ‬ َ
‫ﻼ‬ُ‫ﺧ‬ْ‫اﻟ‬ ‫ِﻲ‬‫ﻓ‬ َ‫و‬
‫اﻟﻣﺧﺗ‬ ‫)اﻟدر‬
‫ﻋﺎﺑدﯾن‬ ‫اﺑن‬ ‫وﺣﺎﺷﯾﺔ‬ ‫ﺎر‬
)
‫ج‬ ،(‫اﻟﻣﺣﺗﺎر‬ ‫رد‬
5
‫ص‬
166
(‫اﻟﻔﻛر‬ ‫دار‬ ،
َ‫ﻗ‬
ُ‫ﮫ‬ُ‫ﻟ‬ ْ‫و‬
َ‫)و‬
( ُ‫ض‬ ْ‫ر‬َ‫ﻘ‬ْ‫اﻟ‬ ِ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬ ِ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫ﺎﻟ‬ِ‫ﺑ‬ ُ‫ل‬ُ‫ط‬ْ‫ﺑ‬َ‫ﯾ‬ َ
‫ﻻ‬ ‫ﺎ‬َ‫ﻣ‬
‫ا‬ ‫ا‬َ‫ذ‬َ‫ﮭ‬ِ‫ﺑ‬ ُ‫ل‬ُ‫ط‬ْ‫ﺑ‬َ‫ﯾ‬ َ
‫ﻻ‬ ُ‫ﮫ‬‫ﱠ‬‫ﻧ‬ِ‫ﺈ‬َ‫ﻓ‬ ً
‫ﻼ‬َ‫ﺛ‬َ‫ﻣ‬ ‫ا‬ً‫ر‬ْ‫ﮭ‬َ‫ﺷ‬ ‫ِﻲ‬‫ﻧ‬َ‫ﻣ‬ُ‫د‬ْ‫َﺧ‬‫ﺗ‬ ْ‫ن‬َ‫أ‬ ِ‫ط‬ ْ‫َر‬‫ﺷ‬ِ‫ﺑ‬ َ‫ﺔ‬َ‫ﺋ‬‫ﺎ‬ِ‫ﻣ‬ْ‫اﻟ‬ ِ‫ه‬ِ‫ذ‬َ‫ھ‬ ‫ك‬ُ‫ﺗ‬ْ‫ﺿ‬ َ‫ر‬ْ‫ﻗ‬َ‫أ‬ َ‫ل‬‫ﺎ‬َ‫ﻗ‬ ْ‫ن‬َ‫ﺄ‬ِ‫ﺑ‬
‫؛‬َ‫ِك‬‫ﻟ‬َ‫ذ‬ َ‫و‬ ِ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫ﻟ‬
‫ﱠ‬‫ن‬َ ِ
‫ﻷ‬
َ‫ھ‬ َ‫و‬ ِ‫ﺔ‬‫ﱠ‬‫ﯾ‬ِ‫ﻟ‬‫ﺎ‬َ‫ﻣ‬ْ‫اﻟ‬ ِ‫ﺔ‬َ‫ﻟ‬َ‫د‬‫ﺎ‬َ‫ﺑ‬ُ‫ﻣ‬ْ‫ﺎﻟ‬ِ‫ﺑ‬ ‫ﱡ‬
‫َص‬‫ﺗ‬ْ‫ﺧ‬َ‫ﯾ‬ ُ‫ﮫ‬‫ﱠ‬‫ﻧ‬َ‫أ‬ َ‫و‬ ‫ﺎ‬َ‫ﺑ‬ِّ
‫اﻟر‬ ِ‫ب‬‫ﺎ‬َ‫ﺑ‬ ْ‫ن‬ِ‫ﻣ‬ َ‫ة‬َ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬ َ‫ط‬‫و‬ُ‫ر‬‫ﱡ‬‫ﺷ‬‫اﻟ‬
ُ‫ﻘ‬ُ‫ﻌ‬ْ‫اﻟ‬ ِ‫ه‬ِ‫ذ‬
ْ‫ت‬َ‫ﺳ‬ْ‫ﯾ‬َ‫ﻟ‬ ‫ﺎ‬َ‫ﮭ‬‫ﱡ‬‫ﻠ‬ُ‫ﻛ‬ ُ‫د‬‫و‬
ُ‫ر‬ِّ‫ﺛ‬َ‫ؤ‬ُ‫ﺗ‬ َ
‫ﻼ‬َ‫ﻓ‬ ٍ‫ﺔ‬‫ﱠ‬‫ﯾ‬ِ‫ﻟ‬‫ﺎ‬َ‫ﻣ‬ ٍ‫ﺔ‬َ‫ﺿ‬ َ‫ﺎو‬َ‫ﻌ‬ُ‫ﻣ‬ِ‫ﺑ‬
ِ‫ﻓ‬
ُ‫ة‬َ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬ ُ‫ط‬‫و‬ُ‫ر‬‫ﱡ‬‫ﺷ‬‫اﻟ‬ ‫ﺎ‬َ‫ﮭ‬‫ﯾ‬
ْ‫ﯾ‬َ‫ﻛ‬َ‫ﻓ‬ ُ‫ﮫ‬َ‫ﻟ‬ ُ‫ل‬‫ﺎ‬َ‫ﻘ‬ُ‫ﯾ‬َ‫ﻓ‬ ‫ﱡ‬‫ﻲ‬ِ‫ﻧ‬ْ‫ﯾ‬َ‫ﻌ‬ْ‫اﻟ‬ ُ‫ه‬ َ‫َر‬‫ﻛ‬َ‫ذ‬
ِ‫ﺑ‬ ُ‫ﺔ‬َ‫ﻌ‬ْ‫ﺟ‬ ‫ﱠ‬‫اﻟر‬ َ‫و‬ ُ‫َﺎف‬‫ﻛ‬ِ‫ﺗ‬ْ‫ﻋ‬ ِ
‫اﻻ‬ َ‫و‬ ِ‫ل‬‫ِﯾ‬‫ﻛ‬ َ‫و‬ْ‫اﻟ‬ ُ‫ل‬ ْ‫ز‬َ‫ﻋ‬ َ‫ل‬َ‫ط‬َ‫ﺑ‬ َ‫ف‬
‫ﱡ‬‫ﺷ‬‫ﺎﻟ‬
َ‫ﻔ‬ْ‫اﻟ‬ ِ‫وط‬ُ‫ر‬
َ‫ﮭ‬‫ﱠ‬‫ﻧ‬َ‫أ‬ َ‫ﻊ‬َ‫ﻣ‬ ِ‫ة‬َ‫د‬ِ‫ﺳ‬‫ﺎ‬
‫ﱠ‬‫ﯾ‬ِ‫ﻟ‬‫ﺎ‬َ‫ﻣ‬ْ‫اﻟ‬ ِ‫ﺔ‬َ‫ﻟ‬َ‫د‬‫ﺎ‬َ‫ﺑ‬ُ‫ﻣ‬ْ‫اﻟ‬ ْ‫ن‬ِ‫ﻣ‬ ْ‫ن‬ُ‫ﻛ‬َ‫ﺗ‬ ْ‫م‬َ‫ﻟ‬ ‫ﺎ‬
ِ‫ﺔ‬‫ﱠ‬‫ﯾ‬ ِ
‫از‬ ‫ﱠ‬‫ز‬َ‫ﺑ‬ْ‫اﻟ‬ ‫ِﻲ‬‫ﻓ‬ َ‫و‬ ِ‫ﺔ‬
ُ‫م‬ َ‫ز‬ْ‫ﻠ‬َ‫ﯾ‬ َ
‫ﻻ‬ ُ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫اﻟ‬ َ‫و‬ ٌ‫م‬‫ا‬ َ‫ر‬َ‫ﺣ‬ ِ
‫ض‬ ْ‫ر‬َ‫ﻘ‬ْ‫اﻟ‬ ُ‫ِﯾﻖ‬‫ﻠ‬ْ‫ﻌ‬َ‫ﺗ‬ َ‫و‬
،‫اﻟدﻗﺎﺋﻖ‬ ‫ﻛﻧز‬ ‫ﺷرح‬ ‫اﻟراﺋﻖ‬ ‫)اﻟﺑﺣر‬
‫ج‬
6
‫ص‬
203
(‫اﻹﺳﻼﻣﻲ‬ ‫اﻟﻛﺗﺎب‬ ‫دار‬ ،
)
13
(
)
26
(
ُ‫ﺔ‬َ‫ﻣ‬ْ‫ﺳ‬ِ‫ﻘ‬ْ‫اﻟ‬ َ‫و‬ ُ‫ﻊ‬ْ‫ﯾ‬َ‫ﺑ‬ْ‫اﻟ‬ َ‫َر‬‫ﺷ‬َ‫ﻋ‬ َ‫ﺔ‬َ‫ﺛ‬ َ
‫ﻼ‬َ‫ﺛ‬ ِ‫ة‬َ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬ ِ‫وط‬ُ‫ر‬‫ﱡ‬‫ﺷ‬‫ﺎﻟ‬ِ‫ﺑ‬ ُ‫ل‬ُ‫ط‬ْ‫ﺑ‬َ‫ﯾ‬ َ‫و‬
َ‫و‬
ُ‫ة‬َ‫ﺎر‬َ‫ﺟ‬ِ ْ
‫اﻹ‬
.
َ
‫ﻻ‬ ‫وﻣﺎ‬....
َ‫ﯾ‬
‫ﺎﻟ‬ِ‫ﺑ‬ ُ‫ل‬ُ‫ط‬ْ‫ﺑ‬
‫ﱡ‬‫ﺷ‬
ِ‫ة‬َ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬ ِ‫وط‬ُ‫ر‬
ُ‫ﻊ‬ْ‫ﻠ‬ُ‫ﺧ‬ْ‫اﻟ‬ َ‫و‬ ُ‫ق‬ َ
‫ﻼ‬‫ﱠ‬‫اﻟط‬ َ‫ون‬ُ‫ر‬ْ‫ﺷ‬ِ‫ﻋ‬ َ‫و‬ ٌ‫ﺔ‬‫ﱠ‬‫ﺗ‬ِ‫ﺳ‬
ِ
‫ْر‬‫ﯾ‬َ‫ﻐ‬ِ‫ﺑ‬ َ‫و‬ ٍ‫ل‬‫ﺎ‬َ‫ﻣ‬ِ‫ﺑ‬
ُ‫ْن‬‫ھ‬‫ﱠ‬‫اﻟر‬ َ‫و‬ ٍ‫ل‬‫ﺎ‬َ‫ﻣ‬
ُ‫ض‬ ْ‫ر‬َ‫ﻘ‬ْ‫اﻟ‬ َ‫و‬
.....
‫ج‬ ،‫اﻟﮭﻧدﯾﺔ‬ ‫)اﻟﻔﺗﺎوى‬
4
‫ص‬
396
(‫اﻟﻔﻛر‬ ‫دار‬ ،
ُ‫ﺔ‬َ‫ﻌ‬ِ‫ﺑ‬‫ﱠﺎ‬‫ﺳ‬‫اﻟ‬ ُ‫ﺔ‬َ‫ﻟ‬َ‫ﺄ‬ْ‫ﺳ‬َ‫ﻣ‬ْ‫اﻟ‬
-
َ
‫ﻻ‬
ُ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫اﻟ‬ ُ‫ن‬‫و‬ُ‫ﻛ‬َ‫ﯾ‬ َ‫و‬ ِ‫ة‬َ‫د‬ِ‫ﺳ‬‫َﺎ‬‫ﻔ‬ْ‫اﻟ‬ ِ‫وط‬ُ‫ر‬‫ﱡ‬‫ﺷ‬‫ﺎﻟ‬ِ‫ﺑ‬ ُ‫ض‬ ْ‫ر‬َ‫ﻘ‬ْ‫اﻟ‬ ُ‫ل‬ُ‫ط‬ْ‫ﺑ‬َ‫ﯾ‬
‫و‬ُ‫ﻛ‬ْ‫ذ‬َ‫ﻣ‬ْ‫اﻟ‬
َ‫ﻓ‬ ‫ا‬ ً‫و‬ْ‫ﻐ‬َ‫ﻟ‬ ُ‫ر‬
َ‫ﺗ‬ْ‫ﺳ‬‫ا‬ ْ‫و‬َ‫ﻟ‬ َ‫ِك‬‫ﻟ‬َ‫ذ‬ِ‫ﻠ‬
ْ‫ن‬َ‫أ‬ ‫ﻰ‬َ‫ﻠ‬َ‫ﻋ‬ ً‫ﺔ‬َ‫ﺷ‬‫و‬ُ‫ﺷ‬ْ‫ﻐ‬َ‫ﻣ‬ ً‫ﺔ‬‫ﱠ‬‫ﻛ‬ِ‫ﺳ‬ ٌ‫د‬َ‫ﺣ‬َ‫أ‬ َ‫ض‬َ‫ر‬ْ‫ﻘ‬
َ‫ّي‬ِ‫د‬َ‫ُؤ‬‫ﯾ‬
‫ﺎ‬ً‫ﺣ‬‫ﯾ‬ ِ‫ﺣ‬َ‫ﺻ‬ ُ‫ض‬ ْ‫ر‬َ‫ﻘ‬ْ‫اﻟ‬ َ‫ﺎن‬َ‫ﻛ‬ ً‫ﺔ‬َ‫ﺻ‬ِ‫ﻟ‬‫َﺎ‬‫ﺧ‬ ً‫ﺔ‬‫ﱠ‬‫ﻛ‬ِ‫ﺳ‬ ‫ﺎ‬َ‫ﮭ‬َ‫ﻟ‬َ‫د‬َ‫ﺑ‬
,
َ‫و‬
ً
‫ﻼ‬ِ‫ﺎط‬َ‫ﺑ‬ ُ‫ط‬ ْ‫ر‬‫ﱠ‬‫ﺷ‬‫اﻟ‬
‫ج‬ ،‫اﻷﺣﻛﺎم‬ ‫ﻣﺟﻠﺔ‬ ‫ﺷرح‬ ‫اﻟﺣﻛﺎم‬ ‫)درر‬
3
‫ص‬
84
(‫اﻟﻌﻠﻣﯾﺔ‬ ‫اﻟﻛﺗب‬ ‫دار‬ ،
(Contemporary Fataawa Mufti Taqi Usmani, Pg.178, Idarah Islamiyyat)
‫ﻗﻣﺎ‬ ‫ﻻ‬ ،‫ﻣﺣض‬ ‫ﺗﺑرع‬ ‫ﻓﮭو‬ ،‫اﻟﻣﺳﺗﻘرض‬ ‫اﻟﻲ‬ ‫اﻟﻣﻘرض‬ ‫ﻗﺑل‬ ‫ﻣن‬ ‫ﺟﺎﺋزة‬ ‫ھﻲ‬ ‫ﺣﺎﻣﻠﮭﺎ‬ ‫اﻟﻲ‬ ‫اﻟﺑطﺎﻗﺔ‬ ‫ﻣﺻدر‬ ‫ﯾﻘدﻣﮭﺎ‬ ‫اﻟﺗﻲ‬ ‫ﻓﺎﻟﺟﺎﺋزة‬
‫ﻓﯾﮫ‬ ‫ر‬
‫و‬
‫ﻻ‬
.‫اﻟرﺑﺎ‬ ‫ﻣﻧﮫ‬ ‫ﯾﻠزم‬ ‫ﻻ‬ ‫ﻣﺣض‬ ‫ﺗﺑرع‬ ‫ﻓﺎﻧﮫ‬ ،‫اﻟﻘرض‬ ‫ﻋﻠﻲ‬ ‫ﻋﻼوة‬ ،‫ﻟﻠﻣﺳﺗﻘرض‬ ‫ﺷﯾﺋﺎ‬ ‫ﻣﻘرض‬ ‫اﻋطﻲ‬ ‫ﻓﻠو‬......‫رﺑﺎ‬
‫ﻓﻲ‬ ‫)ﺑﺣوث‬
‫ج‬ ،‫ﻣﻌﺎﺻرة‬ ‫ﻓﻘﮭﯾﺔ‬ ‫ﻗﺿﺎﯾﺎ‬
2
‫ص‬
243
(‫ﻛراﺗﺷﻲ‬ ‫اﻟﻌﻠوم‬ ‫دار‬ ‫ﻣﻛﺗﺑﺔ‬ ،

59. 3

60. HIDAAYA HANDOUT #24 (old 11B) (p. 124-125)
P 124 line 1:
From p. 260 of Athmaarul Hidaayah:
ishaaratun-nass of:
‫ﻗﺎل‬ ‫ﻋﺑﺎس‬ ‫إﺑن‬ ‫أﺛر‬
‫اﻟﻠﺣﺻﺎد‬ ‫وﻻ‬ ‫اﻟﻌطﺎ‬ ‫إﻟﻰ‬ ‫ﺳﻠف‬ ‫ﻻ‬
....
P 125 line 4:
“ٍ‫ل‬‫أﺟ‬ ‫إﻟﻰ‬ ‫”ﻧﻛﺎح‬ is NOT ‫ﻧﻛﺎح‬
But rather it is ‫ﻣﺗﻌﺔ‬
For example:
Root beer is NOT beer—only the name is beer
Chocolate liquor is NOT liquor—only the name is liquor

61. Hidaayah Notes
p. 126-Handout #25 (old 12)
• Two reasons why Imam Abu Hanifa says ‫اﻟﻘن‬ ‫ﻣﻊ‬ ‫اﻟﺣر‬ ‫ﺑﯾﻊ‬ is invalid (Baatil),
even if ‫ﺛﻣن‬ of each is predicided.
1. ‫اﻟﺑﯾﻊ‬ ‫ﻏﯾر‬ ‫ﻗﺑول‬ ‫ﺷرط‬
‫اﻟﻣﺑﯾﻊ‬ ‫ﻣﻊ‬
2. ‫اﺑﺗداء‬ ‫ﺑﺎﻟﺣﺻﺔ‬ ‫ﺑﯾﻊ‬
(line 1, p. 127: This is jawab of A.H. against Sahibayn for soorat #2)
• These two reasons are not present with ‫ﻣﻛﺎﺗب‬ ،‫ﻣدﺑر‬ ،‫اﻟوﻟد‬ ‫ام‬, thus they are
jaiz.
(line 2, p. 128: This is jawab of A.H. against Zufar for soorat #3)
Soorat #3 Soorat #2 Soorat #1
‫و‬
‫ﺳﻤﻰ‬
‫ﻣﻨﮭﻤﺎ‬ ‫واﺣﺪ‬ ‫ﻛﻞ‬ ‫ﺛﻤﻦ‬
‫ﯾﺒﯿﻦ‬ ‫وﻟﻢ‬
‫ﻣﻨﮭﻤﺎ‬ ‫واﺣﺪ‬ ‫ﻛﻞ‬ ‫ﺛﻤﻦ‬
‫ﻗﻦ‬ + ‫ﻣﺪﺑﺮ‬ ‫ﻗﻦ‬ + ‫ﺣﺮ‬ ‫ﻗﻦ‬ + ‫ﺣﺮ‬
‫ﻗﻦ‬ + ‫اﻟﻐﯿﺮ‬ ‫ﻋﺒﺪ‬ ‫ﻣﺬﺑﻮﺣﺔ‬ +‫ﻣﯿﺘﺔ‬ ‫ﻣﺬﺑﻮﺣﺔ‬ +‫ﻣﯿﺘﺔ‬
‫ﻗﻦ‬ + ‫ﻣﻜﺎﺗﺐ‬
‫ﻗﻦ‬ + ‫اﻟﻮﻟﺪ‬ ‫ام‬
‫ﺟﺎﺋﺰ‬
* ‫ﻓﺎﺳﺪ‬ ‫ﺑﺎطﻞ‬
* ‫ﺑﺎطﻞ‬ ‫ﺑﺎطﻞ‬ ‫ﺑﺎطﻞ‬ ‫ﺣﻨﯿﻔﺔ‬ ‫أﺑﻮ‬ ‫اﻣﺎم‬
‫ﺟﺎﺋﺰ‬
* ‫ﻓﺎﺳﺪ‬ ‫ﺟﺎﺋﺰ‬
* ‫ﺑﺎطﻞ‬ ‫ﺑﺎطﻞ‬ ‫ﺑﺎطﻞ‬ ‫ﺻﺎﺣﺒﯿﻦ‬
‫ﺑﺎطﻞ‬
* ‫ﺑﺎطﻞ‬ ‫زﻓﺮ‬ ‫اﻣﺎم‬

63. Hidaayah Notes
Handout #26 (old13A)
p. 133
Who can do ‫?ﻓﺴﺦ‬
Example Who can do ‫ﻓﺴﺦ‬ Types of ‫ﺑﯿﻊ‬
No one can do ‫ﻓﺴﺦ‬ ۱
-
‫اﻟﺼﺤﯿﺢ‬ ‫اﻟﺒﯿﻊ‬
-
‫زاﺋﺪ‬ ‫ﻧﻔﻊ‬ ‫اﺷﺘﺮاط‬
‫اﻟﻤﺘﻌﺎﻗﺪﯾﻦ‬ ‫ﻷﺣﺪ‬
-
‫اﻟﻨﯿﺮوز‬ ‫ﻓﻲ‬ ‫اﻟﺒﯿﻊ‬
The one who benefits from the
condition
(In the presence of the other ‫ﻣﺘﻌﺎﻗﺪ‬
and if ‫ﻣﺒﯿﻊ‬ didn’t change)
A
۲
-
‫ﻓﻲ‬ ‫واﻟﻔﺴﺎد‬ ‫اﻟﻔﺎﺳﺪ‬ ‫اﻟﺒﯿﻊ‬
(‫اﻟﻘﺒﺾ‬ ‫)ﺑﻌﺪ‬ ‫اﻟﺰاﺋﺪ‬ ‫اﻟﺸﺮط‬
-
‫زاﺋﺪ‬ ‫ﻧﻔﻊ‬ ‫اﺷﺘﺮاط‬
‫اﻟﻤﺘﻌﺎﻗﺪﯾﻦ‬ ‫ﻷﺣﺪ‬
-
‫اﻟﻨﯿﺮوز‬ ‫ﻓﻲ‬ ‫اﻟﺒﯿﻊ‬
Both ‫ﻣﺘﻌﺎﻗﺪ‬
(‫اﻟﻤﻠﻚ‬ ‫)أي‬ ‫اﻟﺒﯿﻊ‬ ‫ﺣﻜﻢ‬ ‫ﯾﻔﺪ‬ ‫ﻟﻤﺎ‬ ‫ﻷﻧﮫ‬
B
۲
-
‫ﻓﻲ‬ ‫واﻟﻔﺴﺎد‬ ‫اﻟﻔﺎﺳﺪ‬ ‫اﻟﺒﯿﻊ‬
‫اﻟﺰاﺋﺪ‬ ‫اﻟﺸﺮط‬
(‫اﻟﻘﺒﺾ‬ ‫)ﻗﺒﻞ‬
-
‫ﺑﺪرھﻤﯿﻦ‬ ‫درھﻢ‬ ‫ﺑﯿﻊ‬
-
‫ﺛﻮب‬ ‫ﺑﯿﻊ‬
‫ﺑﺨﻤﺮ‬
Both ‫ﻣﺘﻌﺎﻗﺪ‬ A
۳
-
‫ﻓﻲ‬ ‫واﻟﻔﺴﺎد‬ ‫اﻟﻔﺎﺳﺪ‬ ‫اﻟﺒﯿﻊ‬
(‫اﻟﻘﺒﺾ‬ ‫)ﺑﻌﺪ‬ ‫اﻟﻌﻘﺪ‬ ‫ﺻﻠﺐ‬
*
-
‫ﺑﺪرھﻤﯿﻦ‬ ‫درھﻢ‬ ‫ﺑﯿﻊ‬
-
‫ﺛﻮب‬ ‫ﺑﯿﻊ‬
‫ﺑﺨﻤﺮ‬
Both ‫ﻣﺘﻌﺎﻗﺪ‬
(‫اﻟﻤﻠﻚ‬ ‫)أي‬ ‫اﻟﺒﯿﻊ‬ ‫ﺣﻜﻢ‬ ‫ﯾﻔﺪ‬ ‫ﻟﻤﺎ‬ ‫ﻷﻧﮫ‬
B
۳
-
‫ﻓﻲ‬ ‫واﻟﻔﺴﺎد‬ ‫اﻟﻔﺎﺳﺪ‬ ‫اﻟﺒﯿﻊ‬
(‫اﻟﻘﺒﺾ‬ ‫)ﻗﺒﻞ‬ ‫اﻟﻌﻘﺪ‬ ‫ﺻﻠﺐ‬
*
The ‫ﺑﯿﻊ‬ did not go through, thus
there is no need to do ‫)ﻓﺴﺦ‬
٤
-
‫اﻟﺒﺎطﻞ‬ ‫اﻟﺒﯿﻊ‬
_________________________
*
‫اﻟﺒﺪﻟﯿﻦ‬ ‫أﺣﺪ‬ ‫ﻟﻤﻌﻨﻰ‬ ‫أي‬
‫ﻋﻘﺪ‬ strength ‫ﻓﺴﺎد‬ intensity
↑ ↓
↓ ↑

64. Hidaayah Notes
Handout #27 (old 13B)
Hidaayah notes, Page # 136
If ‫ﻓﺎﺳد‬
‫ﺑﯾﻊ‬ is completed and ‫ﻣﺷﺗري‬ construct or plants tree
A.H.:
– ‫ﺣﻖ‬
‫اﻟﺳﺗرداد‬ drops for ‫ﺑﺎﺋﻊ‬
- ‫ﺑﯾﻊ‬
‫ﻓﺎﺳد‬ goes through (i.e. valid)
Thus ‫ﺷﻔﯾﻊ‬ can do ‫ﺷﻔﻌﺔ‬ ( this is like ‫ﻣﺷﺗري‬ selling land)
Sahibayn:
‫ﺣﻖ‬
‫اﻟﺳﺗرداد‬ - does not drops for ‫ﺑﺎﺋﻊ‬
- ‫ﺑﯾﻊ‬
‫ﻓﺎﺳد‬ does not go through
- thus ‫ﺷﻔﯾﻊ‬ cannot do ‫ﺷﻔﻌﺔ‬
(because the ‫ﺑﯾﻊ‬
‫ﻓﺎﺳد‬ is still pending and no transfer of ‫ﻣﻠﻛﯾﺔ‬ took place)

65. Hidaayah Notes
Handout #28 (old 13C)
Hidaayah notes, page 138
‫ﯾﺗﻌﯾن‬ ‫ﻻ‬ ‫ﻣﺎ‬
‫اﻟﻧﻘود‬ ‫ﻣﺛل‬
‫ﯾﺗﻌﯾن‬ ‫ﻣﺎ‬
‫اﻟﺟﺎرﯾﺔ‬ ‫ﻣﺛل‬
‫اﻟﺣﺑث‬ ‫ﺷﺑﮭﺔ‬
(must give the profit in sadaqah)
‫اﻟﺣﺑث‬ ‫ﺣﻘﯾﻘﺔ‬
(must give the profit in sadaqah)
‫ﻻﺟل‬
‫ﻋدم‬
‫اﻟﻣﻠك‬
‫اﻟﺣﺑث‬ ‫ﺷﺑﮭﺔ‬ ‫ﺷﺑﮭﺔ‬
(keeps the profit, no sadaqah)
‫اﻟﺣﺑث‬ ‫ﺷﺑﮭﺔ‬
(must give the profit in sadaqah)
‫ﻻﺟل‬
‫ﻓﺳﺎ‬
‫اﻟﻣﻠك‬ ‫د‬

66. Hidaayah Notes--Handout #29 (old 14)–p. 138
‫ﯾﺗﻌﯾن‬ ‫ﻻ‬ ‫ﻣﺎ‬
‫اﻟﻧﻘود‬ ‫ﻣﺛل‬
‫ﯾﺗﻌﯾن‬ ‫ﻣﺎ‬
‫اﻟﺟﺎرﯾﺔ‬ ‫ﻣﺛل‬
‫اﻟﺣﺑث‬ ‫ﺷﺑﮭﺔ‬
(must give the profit in sadaqah)
‫اﻟﺣﺑث‬ ‫ﺣﻘﯾﻘﺔ‬
(must give the profit in sadaqah)
‫ﻋدم‬ ‫ﻻﺟل‬
‫اﻟﻣﻠك‬
‫اﻟﺣﺑث‬ ‫ﺷﺑﮭﺔ‬ ‫ﺷﺑﮭﺔ‬
(keeps the profit, no sadaqah)
‫اﻟﺣﺑث‬ ‫ﺷﺑﮭﺔ‬
(must give the profit in sadaqah)
‫ﻓﺳﺎد‬ ‫ﻻﺟل‬
‫اﻟﻣﻠك‬

67. Handout #30 (old 15A) – p. 147, Hidaayah Notes
Iqaalah
Stage 2 Stage 1
‫ﺑﺎطﻠﺔ‬ ‫ﻓﺎﻻﻗﺎﻟﺔ‬
(‫ﻛﺎن‬ ‫ﻛﻤﺎ‬ ‫اﻟﻌﻘﺪ‬ ‫)ﯾﺒﻘﻲ‬
B
‫ﯾﻤﻜﻦ‬ ‫ﻟﻢ‬ ‫ان‬
‫ﻓﺴﺨﺎ‬ ‫ﯾﻜﻮن‬ ‫ان‬
‫اﻟﻤﺘﻌﺎﻗﺪﯾﻦ‬ ‫ﺣﻖ‬ ‫ﻓﻲ‬ ‫ﻓﺴﺦ‬
(‫ﻏﯿﺮھﻤﺎ‬ ‫ﺣﻖ‬ ‫ﻓﻲ‬ ‫)ﺑﯿﻊ‬
A
‫أﺑﻮ‬ ‫اﻣﺎم‬
‫ﺣﻨﯿﻔﺔ‬
‫ﺑﺎطﻠﺔ‬ ‫ﻓﺎﻻﻗﺎﻟﺔ‬
(‫ﻛﺎن‬ ‫ﻛﻤﺎ‬ ‫اﻟﻌﻘﺪ‬ ‫)ﯾﺒﻘﻲ‬
D
‫و‬
‫ﯾﻤﻜﻦ‬ ‫ﻟﻢ‬ ‫ان‬
‫ﻓﺴﺨﺎ‬ ‫ﯾﻜﻮن‬ ‫ان‬
‫ﻓﺴﺨﺎ‬ ‫ﻓﺎﺟﻌﻠﮫ‬
C
‫ﯾﻤﻜﻦ‬ ‫ﻟﻢ‬ ‫ان‬
‫ﺑﯿﻌﺎ‬ ‫ﯾﻜﻮن‬ ‫ان‬
‫ﺑﯿﻊ‬ ‫أﺑﻮ‬ ‫اﻣﺎم‬
‫ﯾﻮﺳﻒ‬
‫ﺑﺎطﻠﺔ‬ ‫ﻓﺎﻻﻗﺎﻟﺔ‬
(‫ﻛﺎن‬ ‫ﻛﻤﺎ‬ ‫اﻟﻌﻘﺪ‬ ‫)ﯾﺒﻘﻲ‬
F
‫و‬
‫ﯾﻤﻜﻦ‬ ‫ﻟﻢ‬ ‫ان‬
‫ﺑﯿﻌﺎ‬ ‫ﯾﻜﻮن‬ ‫ان‬
‫ﺑﯿﻌﺎ‬ ‫ﻓﺎﺟﻌﻠﮫ‬
E
‫ﯾﻤﻜﻦ‬ ‫ﻟﻢ‬ ‫ان‬
‫ﻓﺴﺨﺎ‬ ‫ﯾﻜﻮن‬ ‫ان‬
‫ﻓﺴﺦ‬ ‫اﻣﺎم‬
‫ﻣﺤﻤﺪ‬
According to Imam Abu Hanifah
A- (√) 1 example where the iqalah is a faskh
B- (X) 1 example where the faskh is not mumkin. That iqalah is baatil
According to Imam Abu Yusuf
C- (Hashia, page 147, line 1)
2 examples:
(X) ‫ﺑﯾﻊ‬ (Stage 1) is disallowed but
(√) ‫ﻓﺳﺦ‬ (Stage 2) is allowed
D- (Hashia, page 147, line 2)
2 examples:
(X) ‫ﺑﯾﻊ‬ (Stage 1) is disallowed and
(X) ‫ﻓﺳﺦ‬ (Stage 2) is also disallowed. Thus the iqalah is baatil
According to Imam Muhammad
E- (Hashia, page 147, line 6)
3 examples
(X) ‫ﻓﺳﺦ‬ (Stage 1) is disallowed but
(√) ‫ﺑﯾﻊ‬ (Stage 2) is allowed
F- (Hashia, page 147, line 8)
2 examples
(X) ‫ﻓﺳﺦ‬ (Stage 1) is disallowed and
(X) ‫ﺑﯾﻊ‬ (Stage 2) is disallowed. Thus, the iqalah is baatil

68. Handout #15B – p. 149, Hidaayah Notes
Iqaalah Continued
P.147 Iqaalah 9 scenarios from Athmarul -Hidaayah p.299-300
‫ا‬
‫اﻻول‬ ‫اﺛﻣن‬ ‫ﻋﻠﻲ‬ ‫ﻻﻗﺎﻟﺔ‬ #1
‫ا‬
‫ﺟﺎﺋزة‬ ‫ﻻﻗﺎﻟﺔ‬ ‫ﯾ‬
‫ﻓﺳﺧﺎ‬ ‫ﻌﺗﺑر‬ A.H
‫ا‬
‫ﺟﺎﺋزة‬ ‫ﻻﻗﺎﻟﺔ‬ ‫ﯾ‬
‫ﺑﯾﻌﺎ‬ ‫ﻌﺗﺑر‬ AY
‫ا‬
‫ﺟﺎﺋزة‬ ‫ﻻﻗﺎﻟﺔ‬ ‫ﯾ‬
‫ﻓﺳﺧﺎ‬ ‫ﻌﺗﺑر‬ IM
2
‫اﻻول‬ ‫اﻟﺛﻣن‬ ‫ﻣن‬ ‫اﻗل‬ ‫ﺛﻣن‬ ‫ﻋﻠﻲ‬ ‫اﻻﻗﻠﺔ‬ #
‫ا‬
‫ﺑﺎطﻠﺔ‬ ‫ﻻﻗﺎﻟﺔ‬ ‫ﻻ‬
‫ﻓﺳﺧﺎ‬ ‫ﯾﻌﺗﺑر‬ A.H
‫ا‬
‫ﺟﺎﺋزة‬ ‫ﻻﻗﺎﻟﺔ‬ ‫ﯾ‬
‫ﺑﯾﻌﺎ‬ ‫ﻌﺗﺑر‬ AY
‫ا‬
‫اﻻول‬ ‫ﺛﻣن‬ ‫ﻋﻠﻲ‬ ‫ﻻﻗﺎﻟﺔ‬ ‫ﺗ‬
‫ﻓﯾﺻﯾر‬ ‫اﻟﻧﻘﺻﺎن‬ ‫ﺳﻘط‬
‫اﻟﺛﻣن‬ ‫ﻋﻠﻲ‬ ‫ﻓﺳﺧﺎ‬
‫اﻻول‬ IM
‫ﺟ‬
‫اﻻول‬ ‫اﻟﺛﻣن‬ ‫ﻋن‬ ‫ﻓﻧﻘص‬ ‫اﻟﻣﺳﺗري‬ ‫ﯾد‬ ‫ﻓﻲ‬ ‫ﻋﯾب‬ ‫ﺎء‬ #3
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﯾ‬
‫اﻟﻌﯾب‬ ‫ﺑﻣﻘﺎﯾﻠﺔ‬ ‫ﻧﻘﺻﺎن‬ ‫ﻣﻊ‬ ‫ﻓﺳﺧﺎ‬ ‫ﻌﻧﺑر‬ A.H
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﯾ‬
‫ﺑﯾﻌﺎ‬ ‫ﻌﺗﺑر‬ AY
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﯾ‬
‫اﻟﻌﯾب‬ ‫ﺑﻣﻘﺎﯾﻠﺔ‬ ‫ﻧﻘﺻﺎن‬ ‫ﻣﻊ‬ ‫ﻓﺳﺧﺎ‬ ‫ﻌﻧﺑر‬ IM
‫ا‬
‫اﻻول‬ ‫اﻟﺛﻣن‬ ‫ﻣن‬ ‫ازﯾد‬ ‫ﺛﻣن‬ ‫ﻋﻠﻲ‬ ‫ﻻﻗﺎﻟﺔ‬ #4
‫ﺑ‬
‫ﺎطﻠﺔ‬ ‫ﻻ‬
‫ﻓﺳﺧﺎ‬ ‫ﯾﻌﺗﺑر‬ A.H
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﯾ‬
‫ﺟدﯾدا‬ ‫ﺑﯾﻌﺎ‬ ‫ﻌﺗﺑر‬ AY
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﻻ‬
‫ﺟدﯾدا‬ ‫ﺑﯾﻌﺎ‬ ‫ﯾﻌﺗﺑر‬ ‫ﺑل‬ ‫ﻓﺳﺧﺎ‬ ‫ﯾﻌﺗﺑر‬ IM

69. ‫ا‬
‫اﻻول‬ ‫اﻟﺛﻣن‬ ‫ﺟﻧس‬ ‫ﺧﻼف‬ ‫ﺛﻣن‬ ‫ﻋﻠﻲ‬ ‫ﻻﻗﺗﻠﺔ‬ #5
‫ﺑ‬
‫ﺎطﻠﺔ‬ ‫ﻻ‬
‫ﻓﺳﺧﺎ‬ ‫ﯾﻌﺗﺑر‬ A.H
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﺑﯾﻌﺎ‬ ‫ﯾﻌﺗﺑر‬ AY
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﻻ‬
‫ﺟدﯾدا‬ ‫ﯾﻌﺗﺑرﺑﯾﻌﺎ‬ ‫ﺑل‬ ‫ﻓﺳﺧﺎ‬ ‫ﯾﻌﺗﺑر‬ IM
‫ا‬
‫و‬ ‫اﻟﻣﺑﯾﻊ‬ ‫اﻟﻣﺷﺗري‬ ‫ﻗﺑض‬ ‫ﻗﺑل‬ ‫ﻻﻗﻠﺔ‬
‫اﻻول‬ ‫اﻟﺛﻣن‬ ‫ﺟﻧس‬ ‫ﺧﻼف‬ ‫ﺛﻣن‬ ‫ﻋﻠﻰ‬ #6
‫ﺑ‬
‫ﺎطﻠﺔ‬ ‫ﻻ‬
‫ﻓﺳﺧﺎ‬ ‫ﯾﻌﺗﺑر‬ A.H
‫ﺑ‬
‫ﺎطﻠﺔ‬ ‫ﻻ‬
‫ﯾﻌﺗﺑرﺑﯾﻌﺎﺟدﯾداوﻻﻓﺳﺧﺎ‬ AY
‫ﺑ‬
‫ﺎطﻠﺔ‬ ‫ﻻ‬
‫ﻓﺳﺧﺎوﻻﺑﯾﻌﺎ‬ ‫ﯾﻌﻧﺑر‬ IM
‫ا‬
‫ﺟﺎرﯾﺔ‬ ‫ﻣﺛل‬ ‫ﻣﻧﻘوﻟﻰ‬ ‫ﻣﺑﯾﻊ‬ ‫ﻓﻲ‬ ‫اﻟﻣﺑﯾﻊ‬ ‫اﻟﻣﺷﺗري‬ ‫ﻗﺑض‬ ‫ﻗﺑل‬ ‫ﻻﻗﺎﻟﺔ‬ #7
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﯾ‬
‫ﻓﺳﺧﺎ‬ ‫ﻌﺗﺑر‬ A.H
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﻻ‬
‫ﻓﺳﺧﺎ‬ ‫ﺑل‬ ‫ﯾﻌﺗﺑرﺑﯾﻌﺎ‬ AY
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﯾ‬
‫ﻓﺳﺧﺎ‬ ‫ﻌﺗﺑر‬ IM
‫ا‬
‫اﻟﻌﻘﺎر‬ ‫ﻣﺛل‬ ‫ﻣﻧﻘوﻟﻰ‬ ‫ﻏﯾر‬ ‫ﻣﺑﯾﻊ‬ ‫ﻓﻲ‬ ‫اﻟﻣﺑﯾﻊ‬ ‫اﻟﻣﺷﺗري‬ ‫ﻗﺑض‬ ‫ﻋﻠﻲ‬ ‫ﻻﻗﺎﻟﺔ‬ #8
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﯾ‬
‫ﻓﺳﺧﺎ‬ ‫ﻌﺗﺑر‬ A.H
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﯾ‬
‫اﻟﻌﻘﺎرﻗﺑل‬ ‫ﺑﯾﻊ‬ ‫ﯾﺟوز‬ ‫ﻌﺗﺑرﺑﯾﻌﺎﺟدﯾداﻋﻧده‬
‫اﻟﻘﺑض‬
AY
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﯾ‬
‫ﻓﺳﺧﺎ‬ ‫ﻌﺗﺑر‬ IM
‫ا‬
‫اﻟﺟﺎرﯾﺔ‬ ‫ﻣﺛل‬ ‫اﻟﻣﺷﺗري‬ ‫ﻗﺑض‬ ‫ﺑﻌد‬ ‫ﻓﯾﮫ‬ ‫زاد‬ ‫ﻣﺑﯾﻊ‬ ‫ﻓﻲ‬ ‫ﻻﻗﺎﻟﺔ‬ # 9
‫ﺑ‬
‫ﺎطﻠﺔ‬ ‫ﻻ‬
‫ﻓﺳﺧﺎﻻﺟل‬ ‫ﯾﻌﺗﺑر‬
‫اﻟﻣﺑﯾﻊ‬ ‫ﻓﻲ‬ ‫زﯾﺎدة‬ A.H
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﯾ‬
‫ﺟدﯾدا‬ ‫ﺑﯾﻌﺎ‬ ‫ﻌﺗﺑر‬ AY
‫ﺟ‬
‫ﺎﺋزة‬ ‫ﻻ‬
‫اﻟﻣﺑﯾﻊ‬ ‫ﻓﻲ‬ ‫اﻓﺎﺿﺔ‬ ‫ﻻﺟل‬ ‫ﻓﺳﺧﺎ‬ ‫ﯾﻌﺗﺑر‬
‫ﺟدﯾدا‬ ‫ﺑﯾﻌﺎ‬ ‫ﯾﻌﺗﺑر‬ ‫ﺑل‬
IM
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70. (‫)ﻧﻘﺼﺎن‬ ‫اﻗﻞ‬ (‫)زﯾﺎدة‬ ‫اﻛﺜﺮ‬
‫اﻷول‬ ‫اﻟﺜﻤﻦ‬ ‫ﻋﻞ‬ ‫ﻓﺴﺦ‬
‫)اى‬
(‫اﻟﻨﻘﺼﺎن‬ ‫ﺷﺮط‬ ‫ﯾﻠﻐﻮ‬
‫اﻷول‬ ‫اﻟﺜﻤﻦ‬ ‫ﻋﻞ‬ ‫ﻓﺴﺦ‬
(‫اﻟﺰﯾﺎدة‬ ‫ﺷﺮط‬ ‫ﯾﻠﻐﻮ‬ ‫)اى‬
‫أﺑﻮ‬ ‫اﻣﺎم‬
‫ﺣﻨﯿﻔﺔ‬
‫ﺑﯿﻊ‬ ‫ﺑﯿﻊ‬ ‫أﺑﻮ‬ ‫اﻣﺎم‬
‫ﯾﻮﺳﻒ‬
‫اﻟﺴﻜﻮت‬ ‫ﻻن‬
‫ﻋﻦ‬ ‫ﻛﺎﻟﺴﻜﻮت‬ ‫اﻟﺜﻤﻦ‬ ‫ﺑﻌﺾ‬ ‫ﻋﻦ‬
‫اﻟﺜﻤﻦ‬ ‫ﺟﻤﯿﻊ‬
‫ﻓﺴﺦ‬ ‫وھﻮ‬
‫اﻷول‬ ‫اﻟﺜﻤﻦ‬ ‫ﻋﻞ‬ ‫ﻓﺴﺦ‬
(‫اﻟﻨﻘﺼﺎن‬ ‫ﺷﺮط‬ ‫ﯾﻠﻐﻮ‬ ‫)اى‬
‫ﺑﯿﻊ‬ ‫ﻣﺤﻤﺪ‬ ‫اﻣﺎم‬