35. Bae-e-Sa-lm Se Mutaalliq; [كِتَابُ الْسَّلَمِ]; Sales in which a Price is paid for Goods to be Delivered Later
35: Kitab us Salami
(Bae-e-Sa-lm Se Mutaalliq Ahkaam-o-Masaael)
كِتَابُ الْسَّلَمِ
Sa-lm (سلم) lafzi aur maanawi taur par salf hi hai, jiske maane peshgi raqam dene ke hain. Dar-asl salf ahle Iraq aur sa-lm ahle hijaaz ki lughat hai. Salf, buyoo ki ek (1) qism hai jis mein qeemat pehle adaa ki jaati hai aur sauda taakheer se muaiyyan muddat par liya jaata hai. Jo qeemat pehle adaa ki jaati hai usey raas-ul-maal aur jo cheez taakheer se farokht ki jaati hai usey muslam-feeh[1] kehte hain. Qeemat adaa karne waale ko rabb us sa-lm aur jins adaa karne waale ko muslam-ilaih[2] kehte hain.
Islaam ka qaaeda hai ke jo cheez ma’doom[3] ho uski khareed-o-farokht nahi ki jaa sakti. Lekin iqtisaadi zaroorat aur moaashi maslahat ke pesh-e-nazar logo’n ki sahoolat ke liye usey mustashna qaraar diya gaya hai aur is bae ki mashrooiyyat par ummat ka ijma hai. Iske jawaaz ke liye chand-ek sharaaet hain jinhe’n ham aainda bayan kare’nge. Daur-e-haazir mein bade-bade kaarobaar khusoosan bairoon mumaalik se tijaarat sa-lm hi ki bunyaad par ho rahi hai. Bain-ul-aqwaami tijaarat mein raqam peshgi adaa kardi jaati hai, ya bank guarantee muhaiyya ki jaati hai. Ye bhi hota hai ke qeemat ka kuch hissa peshgi diya jaata hai aur baaqi cheez wusool hone ke baad waajib-ul-adaa hota hai. Jumla sharaaet ek muaahade ki shakl mein tehreer Karli jaati hai, fariqain us tehreer ke paaband hote hain. Uske alaawa bairoon mumaalik se tijaarat nahi ki jaa sakti.
❁ Baab 1: Muayyan Maap Mein Bae Sa-lm Karna
[2239] Hazrat Ibne Abbas (رَضِيَ ٱللَّهُ عَنْهُ) se riwayat hai, unho’n ne farmaya ke Rasoolullah (ﷺ) jab madina taiyyaba tashreef laae to (madina ke) log phalo’n mein saal ya do (2) saal ke liye bae-e-sa-lm karte the …ya unho’n ne farmaya ke do (2) saal ya teen (3) saal ke liye bae-e-sa-lm karte the. Ismail (ibne Alae) ko shak hua tha… Rasoolullah (ﷺ) ne farmaya: “Jo koi khajooro’n ke liye peshgi adaagegi karta hai to usey chaahiye ke muayyan maap aur muayyan wazan ki wazaahat ke saath bae-e-sa-lm kare”.
Muhammad ne bhi Ismail Ibne Alae ke tareeq se inhi alfaaz mein ye riwayat bayan ki hai. Yaane muayyan maap aur muqarrar wazan mein bae-e-sa-lm kare.[4]
Faaeda: Bae-e-sa-lm usey kehte hain ke qeemat pehle adaa ki jaae aur sauda taakheer se muayyan muddat par liya jaae. Uski chand-ek sharaaet hain: | Keeli ya wzni ya adadi cheezo’n mein keel, wazan aur taadaad ka taayyun zaroori hai. | Jo cheez peshgi qeemat ke ewaz adaa karni hai uski jins bayan ki jaae, wo gandum hai ya jau ya khajoor. | Uski noiyyat aur ausaaf bataana bhi zaroori hai ke kaunsi gandum ya kis qism ki khajoor deni hai. | Muddat-e-adaaegi tae Karli jaae ke ek (1) mahina ya do (2) mahine mein adaaegi hogi, yaane taareekh ka taayyun bhi zaroori hai. | Is baat ki wazaahat bhi zaroori hai ke wo cheez kis jagah ya muqaam par adaa ki jaaegi. | Raas-ul-maal bhi peshgi muslam-ilaih ke hawaale kar diya jaae.
❁ Baab 2: Tol Ya Wazan Muqarrar Karke Bae-e-Sa-lm Karna
[2240] Hazrat Ibne Abbas (رَضِيَ ٱللَّهُ عَنْهُ) se riwayat hai, unho’n ne farmaya ke Rasoolullah (ﷺ) jab madina taiyyaba tashreef laae to wahaa’n ke baasinghde do-teen (2-3) saal ki miaad par khajooro’n ke mutalliq peshgi raqam adaa karte the. Aap ne farmaya: “Jab koi kisi cheez ke mutalliq bae-e-sa-lm kare to muayyan naap, muayyan wazan aur muayyan miaad thehra kar kare”.[5]
Ali ne ye riwayat Sufyan a’an (عن) Ibne Abi Najeeh ke tareeq se bayan ki to uske alfaaz is tarah bayan kiye: Muayyan maap aur muayyan miaad thehra kar bae-e-sa-lm karni chaahiye
[2241] Hazrat Ibne Abbas (رَضِيَ ٱللَّهُ عَنْهُ) se riwayat hai, unho’n ne farmaya ke jab Nabi (ﷺ) madina taiyyaba tashreef laae, phir mazkoora baala hadees you’n bayan farmaai: “muayyan maap, muayyan wazan, aur muayyan muddat thera kar bae-e-sa-lm ki jaae”.[6]
[2242 2243] Hazrat Abdullah bin Abu Mujaalid se riwayat hai, unho’n ne kaha ke Abdullah bin Shaddad aur Abu Burdah (رَضِيَ ٱللَّهُ عَنْهُ) ne bae-e-sa-lm ke mutalliq ikhtelaaf kiya to logo’n ne mujhe Hazrat Ibne Abi Awfa (رَضِيَ ٱللَّهُ عَنْهُ) ke paas bheje. Maine unse uske mutalliq dariyaaft kiya to unho’n ne farmaya: Ham Rasoolullah (ﷺ), Hazrat Abu Bakar (رَضِيَ ٱللَّهُ عَنْهُ) aur Hazrat Umar (رَضِيَ ٱللَّهُ عَنْهُمْ) ke zamaane mein gandum, jau, munaqqa aur khajoor mein bae-e-sa-lm karte the. Phir maine Ibne Abza se uske mutalliq poocha to unho’n ne bhi yehi jawaab diya.[7]
❁ Baab 3: Aise Shakhs Se Bae-e-Sa-lm Karna Jiske Paas Asal Maal Hi Nahi Hai.
[2244 2245] Muhammad bin Abu Mujaalid se riwayat hai, unho’n ne kaha mujhe Abdullah bin Shaddad aur Abu Huraira (رَضِيَ ٱللَّهُ عَنْهُمْ) ne Hazrat Abdullah bin Abi Awfa (رَضِيَ ٱللَّهُ عَنْهُ) ke paas ye dariyaaft karne ke liye bheja ke Nabi (ﷺ) ke ahd-e-mubaarak mein Nabi (ﷺ) ke Sahaba Ikraam (رَضِيَ ٱللَّهُ عَنْهُمْ) gandum mein bae-e-sa-lm kiya karte the? Hazrat Abdullah bin Abi Awfa (رَضِيَ ٱللَّهُ عَنْهُ) ne farmaya: Haa’n! Ham shaam ke kaasht-kaaro’n se gandum, jau aur roghan mein ek muayyan maap aur muayyan muddat thehra kar bae-e-sa-lm kiya karte the. Maine dariyaaft kiya: Aaya tum us shakhs se ye sauda karte the jiske paas asal maal hota tha? Unho’n ne jawab diya: Ham unse ye nahi poochte the. Phir unho’n ne mujhe Abdur Rahman bin Abza ke paas bheja. Maine unse dariyaaft kiya to unho’n ne bhi yehi jawab diya ke Nabi (ﷺ) ke ahd-e-mubaarak mein Nabi (ﷺ) ke Sahaba Ikraam bae-e-sa-lm kiya karte the aur ham unse ye nahi poochte the ke unke paas kheti hai ya nahi?[8]
Muhammad bin Abu Mujaalid ki ek (1) riwayat ke ye alfaaz hain: Ham gandum aur jau mein bae-e-sa-lm kiya karte the. Aur Sufyan se riwayat hai ke Shaibani ne us mein lafz “roghan” ka izaafa kiya hai. Aur Jarir ne Shaibani se jo hadees bayan ki hai us mein “Gandum, jau aur munaqqa” ke alfaaz hain, yaane in ashyaa mein bae-e-sa-lm karte the.
[2246] Abul Bukhtari Taai se riwayat hai, unho’n ne kaha meine Hazrat Ibne Abbas (رَضِيَ ٱللَّهُ عَنْهُ) se poocha ke jo khajoore’n darakht par lagi hui ho’n unke mutalliq bae-e-sa-lm karna kaisa hai? Unho’n ne jawab diya ke Nabi (ﷺ) ne darakht par lagi khajoor ki bae se manaa farmaya hai, jab tak wo khaane ke qaabil aur wazan ke laayaq na ho jaae. Ek (1) shakhs ne poocha: Kis cheez ka wazan kiya jaae To ek (1) shakhs, jo unke paas baitha tha, bola: Yaane andaaza karne ke laayaq ho jaae.
Abu Bukhtari ne Hazrat Ibne Abbas (رَضِيَ ٱللَّهُ عَنْهُ) se ek (1) riwayat baae’n-alfaaz bayan ki hai ke Nabi (ﷺ) ne us jaisi bae se manaa farmaya hai.[9]
Faaeda: Bae-e-sa-lm ki ek (1) soorat ye hai ke koi shakhs peshgi raqam deta hai aur kehta hai ke itni mudat ke baad itne mann[10] khajoore’n darkaar hain. Bae-e-sa-lm ke etebaar se aisa karna jaaez hai, is mein ye bahes nahi hogi ke kaha’n se laakar de ga, uske paas baagh waghaira hai ya nahi. Doosri soorat ye hai ke koi shaksh peshgi raqam dete waqt kehta hai ke falaa’n baagh ke falaa’n darakhto’n par lagi hui khajoore’n darkaar hain. Aisa karna jaaez nahi hai, jab tak khajooro’n mein khaane ki salaahiyat na zaahir ho jaae. Baagh aur darkht ke tayyun se zarar[11] aur gharar[12] ka andesha hai, is liye aisa sauda jaaez nahi hoga.
❁ Baab 4: Darakht Par Lagi Khajooro’n Ki Bae-e-Sa-lm
[2247 2248] Abu Bukhtari se riwayat hai, unho’n ne kaha ke maine Hazrat Ibne Umar (رَضِيَ ٱللَّهُ عَنْهُ) se darakht par lagi hui khajoor ki bae-e-sa-lm ke mutalliq sawaal kiya to unho’n ne farmaya: Darakht par lagi hui khajoor ki khareed-o-farokht se manaa kiya gaya hai, hatta ke un mein salaahiyat paida ho jaae. Aur udhaar chaandi ke ewaz naqd chaandi farokht karne se bhi manaa kiya gaya hai. Main Hazrat Ibne Abbas (رَضِيَ ٱللَّهُ عَنْهُ) darakht par lagi hui khajoor mein sa-lm se mutalliq poocha to unho’n ne farmaya: Nabi (ﷺ) ne darakht par lagi khajoor ki khareed-o-farokht se manaa farmaya, ta-aa’nke wo khaane ke qaabil ho jaae’n aur wazan ke laayaq ho jaae’n.[13]
[2249 2250] Hazrat Abu Bukhtari hi se riwayat hai, unho’n ne kaha ke maine Hazrat Abdullah bin Umar (رَضِيَ ٱللَّهُ عَنْهُ) se khajoor mein bae-e-sa-lm ke mutalliq dariyaaft kiya to unho’n ne kaha ke Nabi (ﷺ) ne phalo’n ki bae se mana kiya hai, ta-aa’nke un mein salaahiyat paida ho jaae. Aur Aap (ﷺ) ne sone ke ewaz chaandi ki bae se bhi manaa kiya, jabke ek (1) udhaar aur doosra naqd ho. Phir maine iske mutalliq Hazrat Ibne Abbas (رَضِيَ ٱللَّهُ عَنْهُ) se poocha to unho’n ne kaha ke Nabi (ﷺ) ne khajoor ki bae se manaa kiya, hatta ke wo khaane ke qaabil ho jaae’n aur unka wazan kiya jaa sake. Maine arz kiya: Wazan kiye jaane ka kya matlab hai? Unke paas baithe hue ek (1) shakhs ne kaha ke unko mehfooz kar liya jaae.[14]
❁ Baab 5: Bae-e-Sa-lm Mein Kisi Ko Zaamin Banaana
[2251] Hazrat Ayesha (رَضِيَ ٱللَّهُ عَنْهَا) se riwayat hai, unho’n ne farmaya ke Rasoolullah (ﷺ) ne ek (1) yahoodi se udhaar par ghalla khareeda aur uske paas apni lohe ki zirah girwi rakh di.[15]
❁ Baab 6: Bae-e-Sa-lm Mein Girwi Rakhna
[2252] Hazrat Amash se riwayat hai, unho’n ne kaha ke ham ne Ibrahim Nakhai ke saamne bae-e-sa-lm mein girwi rakhne ka zikr kiya to unho’n ne kaha: Mujhe Aswad ne Hazrat Ayesha (رَضِيَ ٱللَّهُ عَنْهَا) se hadees bayan ki hai ke Nabi (ﷺ) ne ek (1) yahoodi se muayyan muddat tak adaaegi par kuch ghalla khareeda aur uske paas lohe ki zirah girwi rakhdi.[16]
❁ Baab 7: Muqarrara Muddat Tak Ke Liye Bae-e-Sa-lm Karna
Hazrat Ibne Abbas, Hazrat Abu Saeed Khudri (رَضِيَ ٱللَّهُ عَنْهُمْ), Hazrat Hasan Basri aur Hazrat Aswad (rhh) isi ke qaael hain. Hazrat Ibne Umar (رَضِيَ ٱللَّهُ عَنْهُ) ne farmaya: Agar ghalle ka narkh aur uski sifat maaloom ho to uski miaad muayyan karke sa-lm karne mein koi harj nahi, ba-sharte-ke wo ghalla kisi khaas khet ka na ho jiski salaahiyat abhi zaahir na hui ho.
[2253] Hazrat Ibne Abbas (رَضِيَ ٱللَّهُ عَنْهُ) se riwayat hai, unho’n ne farmaya ke Nabi (ﷺ) madina taiyyaba tashreef laae to log phalo’n ke mutalliq do-do (2-2) saal aur teen-teen (3-3) saal udhaar par sauda karte the. Aap (ﷺ) ne farmaya: “Agar tum ne phalo’n mein udhaar karna hai to maap bhi maaloom ho, muddat bhi muayyan ho”. Ek-doosri riwayat mein hai ke aap ne farmaya: “Phalo’n ka maap yaw azan maaloom ho”.[17]
[2254 2255] Hazrat Muhammad bin Abu Mujaalid se riwayat hai, unho’n ne kaha ke mujhe Abu Burdah aur Abdullah bin Shaddaad (رَضِيَ ٱللَّهُ عَنْهُمْ) ne Hazrat Abdur Rahman bin Abza aur Hazrat Abdullah bin Abi Awfa (رَضِيَ ٱللَّهُ عَنْهُمْ) ke paas bheja. Chunache maine unse bae-e-sa-lm ke mutalliq dariyaaft kiya to unho’n ne farmaya: Hame’n Rasoolullah (ﷺ) ke hamraah ghanimat ka maal milta tha, aur hamaare paas mulk-e-shaam ke kaashtkaaro’n mein se kuch log aate to ham unse gandum, jau aur munaqqa ke mutalliq mutaiyyan muddat ki adaaegi tak bae-e-sa-lm karte the. Maine kaha: Unki kheti hoti thi ya nahi? Unho’n ne kaha: Uske mutalliq ham ne unse dariyaaft nahi kiya karte the.[18]
Faaeda: Salf aur Sa-lm dono ke alfaaz ke ek (1) hi maane hain. Yaane kisi cheez ke mutalliq peshgi sauda kar liya, qeemat pehle adaa kardi. Phir muayyan muddat ke baad maaloom wazan ya naap ya taadaad ke etebaar se wo cheez leli.
❁ Baab 8: Oontni Ke Baccha Janne Ki Muddat Tak Ke Liye Bae-e-Sa-lm Karna
[2256] Hazrat Abdullah bin Umar (رَضِيَ ٱللَّهُ عَنْهُ) se riwayat hai, unho’n ne farmaya ke daur-e-jaahiliyyat mein log Habalil Jabalah (حَبَلِ الْجَبَلَةِ) ki muddat ke wade par oonto’n ki khareed-o-farokht karte the, to Nabi (ﷺ) ne usse manaa farma diya. Hazrat Naafe ne habalil jabalah ki tafseer baae’n-alfaaz ki, ke oontni baccha janey jo uske pait mein hai.[19]
Faaeda: Daur-e-jaahiliyyat mein bae-e-sa-lm ki ek (1) ajeeb soorat raaej thi. Jab kisi ko pataa chalta hai ke falaa’n aadmi ke paas aala nasl ki oontni hai to wo uske maalik se ye muaamala tae karta ke oontni jab haamela ho to uske bacche ka main kharidaar hoo’n. Uski qeemat pehle adaa kar deta. Agar maalik kehta ke us bacche ka sauda ho chuka hai to wo agli nasl ka sauda karne ke liye bhi taiyyaar ho jaata. Rasoolullah (ﷺ) ne is qism ki khareed-o-farokht se manaa farma diya, kyou’nke ye ma’doom aur mauhoom[20] cheez ki bae hai. Maaloom nahi oontni kya janti hai? Janti bhi hai ya nahi, ya murda baccha janab deti hai. Imam Bukhari (رَحِمَهُ ٱللَّهُ) ne isse saabit kiya haike bae-e-sa-lm mei agar miaad majhool hai to aisa sauda naajaaez hai. Go oontni qareeb-qareeb ek (1) saal ki muddat mein janam deti hai, taaham ye miaad majhool hai. Aagey peeche kai din ka farq ho sakta hai, jo nazaa’[21] ka baais banta hai. Is liye Rasoolullah (ﷺ) ne usse manaa farma diya. Baaz dafa qeemat ki adaaegi ke liye mahina aur din to mutaiyyan na karte, balke oontni ke baccha janam dene ko waada thehra lete, baaz auqaat aisa bhi hota ke hamal ka baccha bada ho kar jab baccha janey to qeemat adaa hogi, jaisa ke doosri riwayaat mein iski saraahat hai. Is miaad mein jahaalat thi is liye manaa kar diya gaya.
[1] T: (مُسْلَم فِیہ) Wo cheez jis ki qeemat kul ya juzv pehle adaa kardi jaae aur wo (cheez) baad mein uthaai jaae [Rekhta]
[2] T: (مُسْلَم اِلَیہ) Qeemat tae hone ke baad kul ya juzv qeemat pehle adaa kar dene aur saamaan baad mein lene waala [Rekhta]
[3] T: (مَعْدُوم) Fanaa, ghayab [Rekhta]
[4] Dekhiye: 2240 2241 2253
[5] راجع: 2239
[6] راجع: 2239
[7] For H2242 Dekhiye: 2244 2255
For H2243 Dekhiye: 2245 2254
[8] راجع: 2242 2243
[9] Dekhiye: 2248 2250
[10] T: (مَن) Chaalees (40) ser, ya aath (8) dhadee ka wazan, (baaz jagah kam ya ziyaada bhi hota hai) [Rekhta]
[11] T: (ضَرر) Nuqsaan, dukh, dard, ranj, takleef [Rekhta]
[12] T: (غَرَر) Dhoka, shak, khauf [RSB]
[13] راجع: 1486 2249
[14] راجع: 1486 2246
[15] راجع: 2068
[16] راجع: 2068
[17] راجع: 2239
[18] راجع: 2242 2243
[19] راجع: 2143
[20] T: (مَوہوُم) Wahem kiya gaya, khayaali, farzi [Rekhta]
[21] T: (نَزَع) Jism se rooh nikalna, dam tootne ka aalam [Rekhta]