29.3 Sayar da Kiredit na Gaba (as-Salam)

29.3 Sayar da Kiredit na Gaba (as-Salam) - Halin Musulunci | Quran Course

Salam yana nufin "salaf" mai harafin fatha biyu a nauyi da ma'ana. Shi ne wanda yake biyan kuɗi a yanzu a matsayin diyya ga wani abu da aka siffanta, a matsayin tabbaci na wani lokaci, watau kuɗin gaba a matsayin farashin kaya da zai mallaka bayan wani lokaci na musamman. Siyar bashi ta gaba wani nau'i ne na ciniki wanda ake yi bisa abin da ake yi da siyarwa, kuma ta hanyar kalmar "salam" da "salaf". Ana kuma cewa "aslam" da "aslaf". Ana bin sharuɗɗan da ake bi a siyarwa iri ɗaya. Mu'amalar mutane a salam da tasleef tana faruwa ne saboda suna buƙatarta, musamman manoma da 'yan kasuwa. Masu amfanin gona da 'ya'yan itatuwa suna buƙatar kashe kuɗi a kansu da kuma a kan abin da waɗannan amfanin gona da 'ya'yan itatuwa suke buƙata na aiki domin a kammala shi. Kuɗi na iya ƙarewa har ba su da shi, sai su sayar da amfanin gonarsu kafin ya fito a kan farashin gaba, wanda yake karɓar kuɗin nan take a wurin yarjejeniya (majlis al-'aqd), bisa sharaɗin isar da kayan ga mai saye a lokacin da aka ƙayyade ya zo. Haka kuma 'yan kasuwa za su sayar da kayan da ba su da su tare da su na wani lokaci da za su ƙayyade, sannan su karɓi farashin nan take a wurin yarjejeniya bisa sharaɗin isar da kayan idan lokacin da aka ƙayyade ya zo.

The “salam” is the “salaf” with two “fatha” in weight and meaning. It is the one who delivers present compensation for a described compensation as surety for a period i.e. advance money as price for a good he will possess after a time for a specific period. The advance credit sale is a category of sale which is contracted according to what a sale is contracted, and by the word “salam” and “salaf”. And it is (also) said “aslam” and “aslaf”. The same conditions are considered as in a sale. The transaction of people in salam and tasleef takes place because they are in need of it particularly the farmers and traders. The owners of crops and fruits need expenditure for themselves and upon it to complete what these crops and fruits require of work. Money could become scarce such that they do not have it, so they sell their produce before it emerges for an advance price which he takes possession of immediately in the contract session (majlis al-‘aqd) upon the condition of delivering the good to the buyer when the imposed period falls due. The trader would sell the goods not with them for a specific period which they would determine, and they take possession of the price immediately in the contract session upon condition of delivering the good when the imposed period becomes due.

Halascin sayarwa da bashi a gaba ya tabbata da Sunnah. An karbo daga Ibn Abbas (ra) cewa ya ce:

The permissibility of advance credit sale is established by the Sunnah. It is narrated from ibn Abbas (ra) who said:

Wannan yana nuna cewa abinci yana halatta. Abinci ba ya rabuwa da kasancewa abin aunawa, awo ko lissafi, don haka hukuncin ya shafi duk wani abinci wanda ake aunawa, awo ko lissafi, kamar yadda karɓar mallaka ta shafe shi a matsayin abin da ke buƙatar karɓar mallaka, kuma kamar yadda ta shafe shi a matsayin riba ta ƙari (riba al-fadhl) a kasancewarta riba idan akwai ƙari a ma'auni ko awo ko lissafi. Haka nan salam ma yana shafar shi a matsayin abinci wanda ake aunawa, awo da lissafi. A cikin hadisi akwai nassi a kan halaccin abin da ake aunawa da abin da ake lissafi, amma bai ambaci abin da ake lissafi ba. Ijma'in malamai a kan halaccin abinci ya sa abin da ake lissafi ya shiga cikin salam.

This indicates that foodstuff is permitted. Foodstuff is not devoid of being measured, weighed or counted so the rule is related to all that foodstuff which is measured, weighed or counted just like taking possession is related to it in its being of that which needs taking possession of and just as it is related to riba of excess (riba al-fadhl) in its being riba if there is excess in the measure or weight or count. So salam is also related to it in its being foodstuff which is measured, weighed and counted. In the hadith is a text upon the permissibility of the measured and the counted but it did not mention the counted (thing). The Ijma’a over the permissibility of foodstuff makes the counted (thing) included in the Salam.

Amma duk da haka wajibi ne abubuwan da ake biya gaba su kasance an bayyana su sosai, kamar alkamar Jurani, dabino na Birni, auduga ta Masar, siliki na Indiya, da ɓaure na Turkiyya, kuma a bayyana ma'auni ko nauyinsu daidai, kamar sa'a ta Siriya, rɗaɗin Iraƙi, da kilo da lita. Wato wajibi ne a san ma'aunin ko nauyin kuma a bayyana shi.

However it is necessary that the things paid for in advance are exact in description like Jurani wheat, Birni dates, Egyptian cotton, Indian silk, Turkish figs and exact in measurement or weight like a Syrian sa’a, an Iraqi pound and the kilo and litre i.e. it is necessary that the measure or weight be known and described.

Kamar yadda wajibi ne nau'in abin da ake biya kafin lokaci ya zama sananne, haka nan dole ne a yi cinikin ya kasance da lokaci, kuma lokacin ya zama sananne. Salam ba ya inganta nan take, a maimakon haka wajibi ne a sanya lokaci ya zama sharaɗi, saboda maganar Annabi ﷺ:

Just as it is obligatory for the category for which the advance is paid be known, similarly the sale must be for a period and it must be a known period. Salam is not valid immediately, but rather it is necessary that the period be made a condition due to the Prophet (saw)’s statement:

Wannan yana nuna cewa lokaci sharadi ne na ingancin salam. Amma idan ba a ƙayyade lokaci ba, kuma ana biyan kuɗi nan take, to ba a kiransa siyarwa ta salaf (bashi a gaba), domin abin da ke sa ya zama salam da salaf shi ne a biya ɗaya daga cikin diyya a gaba, a jinkirta ɗayan. Wajibi ne lokaci ya zama sananne, saboda maganar Annabi ﷺ: "har zuwa wani lokaci sananne." Ƙayyade lokaci yana da kyau ne kawai ga lokacin da kansa bai bambanta ba, kamar wata, shekara, watanni shida, ko zuwa wata rana da aka ƙayyade ta yadda babu babban bambanci a kansa, kamar Idin Layya ko zuwa watan Ramadan. Haka nan, ya halatta salam ya kasance har zuwa Idin Ista na Kiristoci da azuminsu, domin wannan sananne ne kuma ba ya bambanta. Ƙaramin bambanci ana yafe shi. Kowane lokaci ana iya jinkirta shi har zuwa wani, ba tare da bambanci ba tsakanin lokaci na kusa ko na nesa. Sai dai kalmar "ajal" (lokaci) tana da ma'ana wadda ake aiki da ita bisa ga ƙa'idar mutane game da ma'anarta. Idan sun ɗauka cewa awa ba a lissafa ta a cikinta ba, sai dai tana cikin nau'in siyarwa nan take, to haka za a yi. Idan kuma sun ɗauka tana nufin lokaci, to awa tana da hukuncin lokaci, kamar yadda shekara take da hukuncin lokaci.

This indicates that the period is a condition for the validity of salam. However where it is immediate and no period is determined then it is not called advance credit sale because that which makes it Salam and salaf is the bringing forward of one of the compensations and delaying the other. It is necessary that the period be known due to the Prophet (saw)’s statement: “for a known period.” Specifying the period is only for a period which in itself does not differ such as a month, year, six months or to such and such date in a way that there is no great difference over it like Eid al-Adha or to Ramadhan. Similarly it is valid that the salam be for the Easter of the Christians and their fasting as this is known and does not differ. A minor difference is forgiven. Every period is allowed to be delayed until without difference between a nearby or a remote period. However the word “period” (ajal) has an indication which is acted upon according to the terminology of the people over its indication. If they consider that an hour is not considered therein but rather it is from the type of immediate (sale), and if they consider it a period thereupon the hour is considered a period like the year is considered a period.

Kaza kuma wajibi ne a san farashin saboda maganarsa (saw): "Sai ya biya kafin lokaci a kan farashin da aka sani." Ba a halatta ba sai dai a bayar da farashin nan take a wurin zaman kwangila, don haka idan masu kwangila suka rabu kafin a karɓi dukkan farashin, to kwangilar gaba ɗaya ta ɓaci. Wannan saboda sayen salam a harshen Larabci wanda Manzon Allah (saw) ya yi mana magana da shi, abu ne da ake bayarwa domin wani abu, watau kuɗi ana bayar da shi a gaba domin kaya da za a karɓa daga baya. Saboda haka idan mutum bai biya abin da ya oda a gaba ba (aslaf), to bai biya a gaba ba kan komai; kawai ya yi alkawarin zai biya a gaba. Idan kuwa ya biya wani ɓangare na farashin, ko kaɗan ne ko mafi yawa, to salam ɗin yana inganta a kan abin da ya karɓa, kuma ba ya inganta a kan abin da bai karɓa ba. Mai sayarwa ya karɓi farashin daga mai saye shi ne sharaɗi na ingancin salam. Amma kasancewar kayan da aka sayar a lokacin ciniki ba sharaɗi ba ne. Salam yana halatta a kan abin da yake a gabansa da abin da ba ya gabansa a lokacin da aka yi kwangilar salam, kuma tare da wanda yake da abin a hannunsa da wanda ba shi da komai. Wannan saboda Annabi ya zo Madina; mutane suna biyan kuɗin 'ya'yan itace a gaba na shekara ɗaya ko biyu. Sananne ne cewa 'ya'yan itace ba sa dawwama har wannan lokaci, kuma Manzon bai hana su ba na shekara ɗaya ko biyu, sai dai ya amince da hakan a gare su. Saboda haka ana halatta a biya farashin kayan da za a kawo bayan wani lokaci da aka ƙayyade, ko kayan suna nan ko ba su nan ba. Duk da haka sharaɗi ne cewa kada a sami yaudara mai yawa a cikin farashin; a maimakon haka wajibi ne farashin ya kasance daidai da kasuwa a lokacin yin kwangilar sayarwa, daidai da lokacin jinkiri, ba lokacin isar da kayan ba. Wannan saboda salam ciniki ne, kuma yaudara mai yawa an haramta ta a dukkan ciniki, don haka salam yana cikin hakan. Kamar yadda yake haram a sayar da kaya da za a karɓi kayan nan take a kan farashin da za a biya daga baya ta hanyar zamba mai yawa, haka nan ba a halatta a sayar da kaya da za a karɓe su a nan gaba a kan farashin da za a biya nan take ta hanyar zamba mai yawa, don haka zamba a salam haram ne. Idan zamba ta bayyana a cikin salam, to hukuncinta shi ne hukuncin zamba a ciniki; ga wanda aka yaudare shi, akwai zaɓi. Idan ya so, zai iya soke cinikin, idan kuma ya so, zai iya aiwatar da shi. Ba shi da hakkin ya karɓi bambancin da ke tsakanin farashin ainihin kayan da farashin da aka saya da shi. Duk da haka, wannan zaɓi yana tabbata bisa sharuɗɗa biyu. Na farko, rashin sanin gaskiyar lamarin a lokacin yarjejeniya. Na biyu, ƙarin ko ragin zamba wanda mutane ba sa yaudarar kansu da shi. Zamba bayyananniya ana auna ta da hukuncin ɗan kasuwa, saboda abin da suke ɗauka a matsayin zamba shi ne zamba, abin da kuma ba su ɗauka haka ba, ba zamba ba ne.

Similarly it is necessary that the price be known due to his (saw) statement: “Then let him pay in advance for a known price.” It is not permitted except that the price be handed over immediately in the contract session, so if the contractors separate before the entire price is taken possession, then the whole contract is invalidated. This is because advance sale in the Arabic language with which the Messenger of Allah (saw) addressed us is something being given for something i.e.. Money is given in advance for a good taken afterwards. So if one does not pay for what he ordered in advance (aslaf) then he has not paid in advance for anything; he has merely promised that he will pay in advance. Were he to pay some of the price, whether a little or most of it, then the advance sale is valid in what he gave possession of and void in what he did not give possession of. The seller taking possession of the price from the buyer is a condition for the validity of Salam. As for the existence of the sold good during the sale, it is not a condition. Salam is permitted in what is present and what is not present when the Salam is contracted, and with the one who has something with him and the one without anything. This is because the Prophet came to Madinah; they would pay in advance for fruits for a year or two. It is known that fruits do not remain for this period and the Messenger did not prohibit them from one year or two but rather consented upon that for them. Hence it is permitted to pay the price of the good to be delivered after a specific period considered a period, whether the good exists or not. However it is a condition that there should not be in the price excessive fraud; rather it is obligatory that the price be according to the market during the sale contract similar to the deferred period, not the delivery of the good. This is because the Salam is a sale and excessive fraud is forbidden in all sales so the Salam in included within it. Just as it is haram for a good to be taken possession of immediately for a deferred price via excessive fraud, similarly it is not permitted to sell a good to be taken possession of in the future for a price to be taken possession of immediately via excessive fraud, therefore fraud in salam is haram. If fraud appears in the Salam then its rule is the rule of fraud in sale; for the deceived, there is an option. If he wishes, he can annul the sale and if he wishes he can execute it. It is not for him to take the difference between the price of the real good and the price with which it is bought. However this option is established upon two conditions. Firstly, the absence of knowledge at the time of the contract. Secondly, the deceitful surplus or deficit which the people are not deceived with. Clear fraud is evaluated by the evaluation of the trader so what they consider is fraud develops into and what they do not, is not