Benefits of the Hadith: (Whoever makes a forward sale in fruit, let him make it...)
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The Shaykh : As for what is derived from the hadith, the following is derived from this hadith:
First: The permissibility of salam (forward sale), because the Prophet (peace and blessings be upon him) approved it for them, but he introduced conditions into it. This is taken from the permissibility of salam in principle, which is a matter of scholarly consensus, as far as I know. The Qur'an also indicates this in the saying of Allah the Exalted:[Al-Baqarah 2:282]. Ibn Abbas (may Allah be pleased with him) said: "Indeed, salam is lawful in the Book of Allah, and then he recited this verse". Accordingly, salam is established by the Book and the Sunnah.
Is salam in accordance with qiyas (analogical reasoning) or contrary to qiyas?
We mentioned that this phrase, which is used by some scholars, is subject to consideration from two aspects:
The first aspect: That every ruling established by an explicit text is in accordance with qiyas, because the text is a principle in itself, and qiyas is a principle in itself, so there is no need to say that this is contrary to qiyas or in accordance with it.
The second: That everything they said is contrary to qiyas is, upon reflection, in accordance with qiyas. So this phrase is subject to consideration from two aspects.
So we say: Salam is in accordance with qiyas for the two reasons mentioned:
First: That it has been established by an explicit text.
And second: That there is benefit for creation in it, for the seller benefits and the buyer benefits.
Some scholars assumed and said: That this is from the category of selling the unknown, and the selling of the unknown is prohibited in principle, so this would be contrary to qiyas in the prohibition of selling the unknown. We say: This is an error, this is a misconception, because salam is not the sale of a specific thing, but rather the sale of something described in the debt (liability). It is like the contract of ijarah (hire) for the worker's work; I contract for something which is work that has not yet happened, I have not seen it, and I have not received it, but the work is described in the worker's liability. So this is like it, and there is nothing in it that is contrary to qiyas.
And among the benefits of the hadith: The clarification of the expansion of the Islamic Shari'ah in transactions, and that the principle in transactions is permissibility until evidence is established for prohibition.
And among the benefits of the hadith: The forgiveness of slight ignorance that is submerged in the benefit, because in reality, there is something of ignorance in salam. What is it? That the item for which the forward sale is made may not exist when the due date arrives, it may not be available, so there remains something of ignorance in it.
Then, the described item is not like the seen item, as the Prophet (peace and blessings be upon him) said:, so it is not free from ignorance, but it is forgiven on the side of the benefit.
Branching from this benefit: That slight ignorance submerged on the side of the benefit does not harm. And based on this is the sale of onions and figs and the like before they are uprooted, before they are pulled out. Do you know onions?
The student: Yes.
The Shaykh : Okay, this onion is planted in the ground and its intended part is hidden, but because the ignorance in it is slight and submerged on the side of the benefit, the Lawgiver forgave it and did not pay attention to it. For this reason, the stronger opinion in this issue is: That it is permissible to sell onions and the like of what its intended part is hidden in the ground, because the ignorance in it is slight and forgiven on the side of the benefit.
Okay, and among the benefits of the hadith: That it is obligatory to know the item for which the forward sale is made by measure, due to his saying:, or by weight, due to his saying: . Yes.
But is it obligatory to make the forward sale in measured items by measure and in weighed items by weight, or is it permissible to make the forward sale in measured items by weight and in weighed items by measure?
There is scholarly disagreement on this. Some said: That it is permissible to make the forward sale in measured items by weight and in weighed items by measure. So you would say, for example: This is one hundred dirhams for one hundred kilos of wheat or rice. Is this weight or measure?
The student: Weight.
The Shaykh : This is weight. Or this is one hundred dirhams for one hundred sa' of wheat or rice. This is measure. And this opinion is the correct one: That it is permissible to make the forward sale in measured items by weight and in weighed items by measure. Unlike the sale of measured items for measured items, where it must be by the Shari'ah standard. If we sell wheat for wheat, must we measure by weight or by measure?
By measure, because equality is required. But in the chapter of salam, there is not one consideration (price) with another consideration that must be equal to it.
Okay, and among the benefits of the hadith: That if one delays it to an unknown term, the salam is invalid or not valid, due to his saying:.
So if he said: I have made a forward sale to you of one hundred dirhams for one hundred sa' of wheat until the arrival of Zayd, this is not permissible, because the arrival of Zayd is not known.
If he said: Until Ramadan?
The student: It is permissible.
The Shaykh : It is valid because it is known. And if he said: Until the harvest or the gathering of dates, there is disagreement: some permitted it and some prohibited it, and the correct opinion is permissibility.
And it has passed us not long ago what indicates the permissibility of that. What is it?
The student: The hadith of Abdullah ibn Amr ibn al-As: أن النبي صلى الله عليه وسلم أمره أن يأخذ البعير بالبعيرين إلى إبل الصدقة وجبي الصدقة ليس لها وقت معلوم .
الشيخ : نعم ، أن الرسول أجاز أخذ البعير بالبعيرين إلى إبل الصدقة وهي ليست معلومة محددة بيوم أو بشهر معين لكن بزمن ، فإذًا الصحيح أنه يجوز إلى إيش ؟ إلى الحصاد والجذاذ .
طيب من فوائد الحديث : أنه لا بد أن يكون السَّلَمُ مؤجلا ، مؤجلا ، لقوله : إلى أجل معلوم ، ولكن الأجل إلى متى ؟ طويل ولا قصير ، يعني هل يكفي إلى أجل ، مثلا أن أقول : أسلمت لك مئة درهم بمئة صاع بر لمدة ستين دقيقة ؟ ها ؟ ما يصح ، العلماء -رحمهم الله- قالوا : لا بد من أجل له وقع في الثمن ، يعني أن الثمن ينقص به ، أما ما لا يتأثر به الثمن فهذا كغير المؤجل ، أنتم فاهمين ولا لا ؟ ها .
طيب وبناء على ذلك يمكن أن تختلف المدة باعتبار المواسم ، فقد يكون مثلا في أول زمن الشتاء وأسلمت إليه بثياب شتاء ، المدة الوجيزة لها وقع في الثمن ولا لا ؟ لها وقع في الثمن ، لأن الناس يقبلون على طلب هذه الثياب ، وبناء على ذلك ينظر إلى المدة التي يقول أهل الخبرة : إن لها تأثيرا ووقعا في الثمن .
طيب وقيل : إنه يصح السَّلَم في الحال ، وجعلوا الشرط منصبا على الصفة دون الموصوف ، ما هي الصفة ؟ معلوم ، يعني وأنك إذا أسلمت إلى أجل فليكن الأجل معلوم ، وإن سلمت في حاضر فلا بأس ، وبناء على ذلك فيجوز أن أسلم إليك مئة درهم بمئة صاع من البر ولا نذكر الأجل وتأتي بها في آخر النهار ، نعم ، ولكن الذين يقولون بعدم الجواز يقولون : إن هذا يكون بيعا لا سَلَمًا ، فيحملونه على الوجه الذي يصح وهو البيع ، يحملونه على البيع ، ولكن الذي يظهر أن الغالب أن مقتضى الحال في السلم أن يكون إلى إلى أجل ، من أجل أن ينتفع البائع والمبتاع .
طيب من فوائد الحديث : جواز استصناع الصنعة ، ها ؟ معروفة ؟ يعني تأتي إلى نجار وتقول : أُسلِم إليك مئة درهم بباب تصنعه لي صفته كذا وكذا وتفصله ، نعم لأنه إذا جاز في الأعيان جاز في الصنائع ، وهذه المسألة فيها خلاف بين العلماء :
فمنهم من قال بالجواز ، ومنهم من قال بالمنع ، والصحيح الجواز وهو الذي عليه عمل الناس ، يأتي الإنسان إلى النجار يقول : أصلح لي الباب ، يأتي إلى الحداد يقول : أصلح لي شبكات ، يأتي إلى الخراز يقول : أصلح لي حذاء للصنعة ، فالصواب أنه يجوز استصناع الصنعة سواء أتيت أنت بالمادة أم لم تأت ، بالمادة مثل أن تأتي بالخرقة للخياط وتقول : اصنع لي هذا الثواب على الوجه الفلاني وتعينه ، أو هو بنفسه تكون الخرقة منه وتستصنع منه الثوب كاملا .
طيب يستفاد من هذا الحديث : اشتراط العلم بوصف المسلَم فيه ، اشتارط العلم بوصفه ، يعني أنه لا يجوز أن تقول : أسلمت إليك مئة درهم بمئة صاع من البر حتى تصف هذا البر ، ها من أين يؤخذ ؟
من قوله : في كيل معلوم ، لأن هذا يشمل علم القدر وعلم الصفة ، فإن أبيت إلا أنه يختص بعلم القدر فإننا نقول : علم الصفة مقيس على علم القدر ، فإذا كان الشارع اشترط أن يكون القدر معلومًا فكذلك الصفة يجب أن تكون معلومة .
طيب إذا وصفته بأنه طيب ، أسلمت إليك مئة درهم بمئة صاع بر طيب صحيح ؟ ها ؟
الطالب : صحيح .
الشيخ : إذا وصفته بأنه أطيب شيء ؟
الطالب : لا يصح .
الشيخ : ففيه خلاف بعض العلماء يقول : لا يصح لأن أطيب شيء لا يمكن الإحاطة به ، إذ ما من شيء إلا وفوقه أطيب منه ، فإذا قلت : أطيب شيء ومثلا دار في البلد أن هذا أطيب شيء وجدته ، إي لكن مو بأطيب شيء في الدنيا ، راح لبريدة يدور وجاب الطيب أطيب ما في بريدة ، أي لكن ماهو بأطيب شيء ، في الرياض أطيب راح للرياض أقول له : آه في جدة أطيب منه في الشرقية أطيب منه ، جاب من هذا في بشاور أطيب منه نعم وهكذا ، فلذلك قال العلماء : لا يجوز أن تقول : أطيب ، لأن أطيب اسم تفضيل يقتضي أن يكون ليس فوقه شيء .
وقال بعض العلماء : بل يجوز أطيب ، ويحمل على ما جرى به العرف : يعني أطبب ما يوجد في السوق مثلا أو في البلد .
أما أطيب ما يوجد في الدنيا فهذه ما تخطر على بال أحد ، وهذا هو الذي عليه العمل ، حتى عمل الناس الآن في مكاتبهم يقولون : أطيب ما يكون ويرون كلهم أن قوله : أطيب ما يكون أي : في هذا البلد أو في السوق ، نعم . The Prophet (peace and blessings be upon him) ordered him to take one camel for two camels for the camels of zakah, and the collection of zakah has no fixed time. The Shaykh: Yes, the Messenger permitted taking one camel for two camels for the camels of zakah, and it is not specified by a particular day or month, but by a season. Therefore, the correct view is that it is permissible until when? Until the harvest and the gathering of dates. Now, among the benefits of the hadith: it is necessary that the salam be deferred, deferred, due to his saying: "until a known term." But how long is the term? Long or short? I mean, is it sufficient to say: "I have made a salam to you for one hundred dirhams for one hundred sa' of wheat for a period of sixty minutes?" No, that is not valid. The scholars (may Allah have mercy on them) said: there must be a term that has an impact on the price, meaning that the price decreases because of it. As for what does not affect the price, that is like something not deferred. Do you understand or not? Now, based on this, the duration may vary depending on the seasons. For example, in the early part of winter, if I make a salam to you for winter clothes, does the short duration have an impact on the price or not? It has an impact on the price, because people rush to demand these clothes. And based on this, one looks at the duration that people of expertise say has an effect and impact on the price. Now, it was said: the salam is valid immediately, and they made the condition apply to the description rather than the described thing. What is the description? Known. Meaning, if you make a salam until a term, let the term be known, and if you make a salam for the present, there is no harm. And based on this, it is permissible for me to make a salam to you for one hundred dirhams for one hundred sa' of wheat without mentioning the term, and you bring it at the end of the day. Yes. But those who say it is not permissible say: this becomes a sale, not a salam, so they interpret it in the way that is valid, which is a sale. They interpret it as a sale. But what appears to be the case is that the norm for salam is that it be until a term, so that the seller and the buyer benefit. Now, among the benefits of the hadith: the permissibility of ordering a craft. Do you know what that is? You go to a carpenter and say: "I make a salam to you for one hundred dirhams for a door you make for me, with such and such a description, and you tailor it." Yes, because if it is permissible in tangible items, it is permissible in crafts. And there is disagreement among scholars on this issue: some said it is permissible, and some said it is prohibited. The correct view is permissibility, and that is what people practice. A person goes to the carpenter and says: "Fix my door." He goes to the blacksmith and says: "Fix my grates." He goes to the shoemaker and says: "Fix my shoe for the craft." So the correct view is that it is permissible to order a craft, whether you bring the material or not. Bringing the material is like bringing the cloth to the tailor and saying: "Make me this garment in such and such a way," and you specify it. Or the tailor has the cloth himself and you order the complete garment from him. Now, it is derived from this hadith: the condition of knowing the description of the item in the salam. The condition of knowing its description. Meaning, it is not permissible for you to say: "I have made a salam to you for one hundred dirhams for one hundred sa' of wheat" until you describe this wheat. Where is this taken from? From his saying: "in a known measure." Because this includes knowing the quantity and knowing the description. If you insist that it is specific to knowing the quantity, we say: knowing the description is analogous to knowing the quantity. So if the Lawgiver made it a condition that the quantity be known, then the description must also be known. Now, if you describe it as good, "I have made a salam to you for one hundred dirhams for one hundred sa' of good wheat," is that valid? The student: Valid. The Shaykh: If you describe it as the best thing? The student: Not valid. The Shaykh: So there is disagreement among some scholars. Some say: it is not valid, because "the best thing" cannot be fully encompassed, as there is nothing but something better above it. So if you say: "the best thing," and for example, it is said in the town that this is the best thing you found. Yes, but it is not the best thing in the world. He went to Buraydah to look and brought the best wheat in Buraydah. But it is not the best thing. In Riyadh, it is better. He went to Riyadh, and I tell him: "Ah, in Jeddah it is better than that, in the Eastern Province it is better than that." He brought some from there, and in Peshawar it is better than that. Yes, and so on. Therefore, the scholars said: it is not permissible for you to say: "the best," because "the best" is a superlative name that implies there is nothing above it. And some scholars said: rather, "the best" is permissible, and it is interpreted according to custom: meaning the best of what is found in the market, for example, or in the town. As for "the best of what is found in the world," that does not cross anyone's mind. And this is what people practice, even people in their offices now say: "the best it can be," and they all understand that saying "the best it can be" means: in this town or in the market. Yes.
First: The permissibility of salam (forward sale), because the Prophet (peace and blessings be upon him) approved it for them, but he introduced conditions into it. This is taken from the permissibility of salam in principle, which is a matter of scholarly consensus, as far as I know. The Qur'an also indicates this in the saying of Allah the Exalted:
O you who have believed, when you contract a debt for a specified term, write it down.
يأيها الذين أمنوا إذا تداينتم بدين إلى أجل مسمى فاكتبوهIs salam in accordance with qiyas (analogical reasoning) or contrary to qiyas?
We mentioned that this phrase, which is used by some scholars, is subject to consideration from two aspects:
The first aspect: That every ruling established by an explicit text is in accordance with qiyas, because the text is a principle in itself, and qiyas is a principle in itself, so there is no need to say that this is contrary to qiyas or in accordance with it.
The second: That everything they said is contrary to qiyas is, upon reflection, in accordance with qiyas. So this phrase is subject to consideration from two aspects.
So we say: Salam is in accordance with qiyas for the two reasons mentioned:
First: That it has been established by an explicit text.
And second: That there is benefit for creation in it, for the seller benefits and the buyer benefits.
Some scholars assumed and said: That this is from the category of selling the unknown, and the selling of the unknown is prohibited in principle, so this would be contrary to qiyas in the prohibition of selling the unknown. We say: This is an error, this is a misconception, because salam is not the sale of a specific thing, but rather the sale of something described in the debt (liability). It is like the contract of ijarah (hire) for the worker's work; I contract for something which is work that has not yet happened, I have not seen it, and I have not received it, but the work is described in the worker's liability. So this is like it, and there is nothing in it that is contrary to qiyas.
And among the benefits of the hadith: The clarification of the expansion of the Islamic Shari'ah in transactions, and that the principle in transactions is permissibility until evidence is established for prohibition.
And among the benefits of the hadith: The forgiveness of slight ignorance that is submerged in the benefit, because in reality, there is something of ignorance in salam. What is it? That the item for which the forward sale is made may not exist when the due date arrives, it may not be available, so there remains something of ignorance in it.
Then, the described item is not like the seen item, as the Prophet (peace and blessings be upon him) said:
The report is not like the eyewitness account.
ليس الخبر كالمعاينةBranching from this benefit: That slight ignorance submerged on the side of the benefit does not harm. And based on this is the sale of onions and figs and the like before they are uprooted, before they are pulled out. Do you know onions?
The student: Yes.
The Shaykh : Okay, this onion is planted in the ground and its intended part is hidden, but because the ignorance in it is slight and submerged on the side of the benefit, the Lawgiver forgave it and did not pay attention to it. For this reason, the stronger opinion in this issue is: That it is permissible to sell onions and the like of what its intended part is hidden in the ground, because the ignorance in it is slight and forgiven on the side of the benefit.
Okay, and among the benefits of the hadith: That it is obligatory to know the item for which the forward sale is made by measure, due to his saying:
In every known thing
في كل معلومAnd a known weight
ووزن معلومBut is it obligatory to make the forward sale in measured items by measure and in weighed items by weight, or is it permissible to make the forward sale in measured items by weight and in weighed items by measure?
There is scholarly disagreement on this. Some said: That it is permissible to make the forward sale in measured items by weight and in weighed items by measure. So you would say, for example: This is one hundred dirhams for one hundred kilos of wheat or rice. Is this weight or measure?
The student: Weight.
The Shaykh : This is weight. Or this is one hundred dirhams for one hundred sa' of wheat or rice. This is measure. And this opinion is the correct one: That it is permissible to make the forward sale in measured items by weight and in weighed items by measure. Unlike the sale of measured items for measured items, where it must be by the Shari'ah standard. If we sell wheat for wheat, must we measure by weight or by measure?
By measure, because equality is required. But in the chapter of salam, there is not one consideration (price) with another consideration that must be equal to it.
Okay, and among the benefits of the hadith: That if one delays it to an unknown term, the salam is invalid or not valid, due to his saying:
To a known term
إلى أجل معلومSo if he said: I have made a forward sale to you of one hundred dirhams for one hundred sa' of wheat until the arrival of Zayd, this is not permissible, because the arrival of Zayd is not known.
If he said: Until Ramadan?
The student: It is permissible.
The Shaykh : It is valid because it is known. And if he said: Until the harvest or the gathering of dates, there is disagreement: some permitted it and some prohibited it, and the correct opinion is permissibility.
And it has passed us not long ago what indicates the permissibility of that. What is it?
The student: The hadith of Abdullah ibn Amr ibn al-As: أن النبي صلى الله عليه وسلم أمره أن يأخذ البعير بالبعيرين إلى إبل الصدقة وجبي الصدقة ليس لها وقت معلوم .
الشيخ : نعم ، أن الرسول أجاز أخذ البعير بالبعيرين إلى إبل الصدقة وهي ليست معلومة محددة بيوم أو بشهر معين لكن بزمن ، فإذًا الصحيح أنه يجوز إلى إيش ؟ إلى الحصاد والجذاذ .
طيب من فوائد الحديث : أنه لا بد أن يكون السَّلَمُ مؤجلا ، مؤجلا ، لقوله : إلى أجل معلوم ، ولكن الأجل إلى متى ؟ طويل ولا قصير ، يعني هل يكفي إلى أجل ، مثلا أن أقول : أسلمت لك مئة درهم بمئة صاع بر لمدة ستين دقيقة ؟ ها ؟ ما يصح ، العلماء -رحمهم الله- قالوا : لا بد من أجل له وقع في الثمن ، يعني أن الثمن ينقص به ، أما ما لا يتأثر به الثمن فهذا كغير المؤجل ، أنتم فاهمين ولا لا ؟ ها .
طيب وبناء على ذلك يمكن أن تختلف المدة باعتبار المواسم ، فقد يكون مثلا في أول زمن الشتاء وأسلمت إليه بثياب شتاء ، المدة الوجيزة لها وقع في الثمن ولا لا ؟ لها وقع في الثمن ، لأن الناس يقبلون على طلب هذه الثياب ، وبناء على ذلك ينظر إلى المدة التي يقول أهل الخبرة : إن لها تأثيرا ووقعا في الثمن .
طيب وقيل : إنه يصح السَّلَم في الحال ، وجعلوا الشرط منصبا على الصفة دون الموصوف ، ما هي الصفة ؟ معلوم ، يعني وأنك إذا أسلمت إلى أجل فليكن الأجل معلوم ، وإن سلمت في حاضر فلا بأس ، وبناء على ذلك فيجوز أن أسلم إليك مئة درهم بمئة صاع من البر ولا نذكر الأجل وتأتي بها في آخر النهار ، نعم ، ولكن الذين يقولون بعدم الجواز يقولون : إن هذا يكون بيعا لا سَلَمًا ، فيحملونه على الوجه الذي يصح وهو البيع ، يحملونه على البيع ، ولكن الذي يظهر أن الغالب أن مقتضى الحال في السلم أن يكون إلى إلى أجل ، من أجل أن ينتفع البائع والمبتاع .
طيب من فوائد الحديث : جواز استصناع الصنعة ، ها ؟ معروفة ؟ يعني تأتي إلى نجار وتقول : أُسلِم إليك مئة درهم بباب تصنعه لي صفته كذا وكذا وتفصله ، نعم لأنه إذا جاز في الأعيان جاز في الصنائع ، وهذه المسألة فيها خلاف بين العلماء :
فمنهم من قال بالجواز ، ومنهم من قال بالمنع ، والصحيح الجواز وهو الذي عليه عمل الناس ، يأتي الإنسان إلى النجار يقول : أصلح لي الباب ، يأتي إلى الحداد يقول : أصلح لي شبكات ، يأتي إلى الخراز يقول : أصلح لي حذاء للصنعة ، فالصواب أنه يجوز استصناع الصنعة سواء أتيت أنت بالمادة أم لم تأت ، بالمادة مثل أن تأتي بالخرقة للخياط وتقول : اصنع لي هذا الثواب على الوجه الفلاني وتعينه ، أو هو بنفسه تكون الخرقة منه وتستصنع منه الثوب كاملا .
طيب يستفاد من هذا الحديث : اشتراط العلم بوصف المسلَم فيه ، اشتارط العلم بوصفه ، يعني أنه لا يجوز أن تقول : أسلمت إليك مئة درهم بمئة صاع من البر حتى تصف هذا البر ، ها من أين يؤخذ ؟
من قوله : في كيل معلوم ، لأن هذا يشمل علم القدر وعلم الصفة ، فإن أبيت إلا أنه يختص بعلم القدر فإننا نقول : علم الصفة مقيس على علم القدر ، فإذا كان الشارع اشترط أن يكون القدر معلومًا فكذلك الصفة يجب أن تكون معلومة .
طيب إذا وصفته بأنه طيب ، أسلمت إليك مئة درهم بمئة صاع بر طيب صحيح ؟ ها ؟
الطالب : صحيح .
الشيخ : إذا وصفته بأنه أطيب شيء ؟
الطالب : لا يصح .
الشيخ : ففيه خلاف بعض العلماء يقول : لا يصح لأن أطيب شيء لا يمكن الإحاطة به ، إذ ما من شيء إلا وفوقه أطيب منه ، فإذا قلت : أطيب شيء ومثلا دار في البلد أن هذا أطيب شيء وجدته ، إي لكن مو بأطيب شيء في الدنيا ، راح لبريدة يدور وجاب الطيب أطيب ما في بريدة ، أي لكن ماهو بأطيب شيء ، في الرياض أطيب راح للرياض أقول له : آه في جدة أطيب منه في الشرقية أطيب منه ، جاب من هذا في بشاور أطيب منه نعم وهكذا ، فلذلك قال العلماء : لا يجوز أن تقول : أطيب ، لأن أطيب اسم تفضيل يقتضي أن يكون ليس فوقه شيء .
وقال بعض العلماء : بل يجوز أطيب ، ويحمل على ما جرى به العرف : يعني أطبب ما يوجد في السوق مثلا أو في البلد .
أما أطيب ما يوجد في الدنيا فهذه ما تخطر على بال أحد ، وهذا هو الذي عليه العمل ، حتى عمل الناس الآن في مكاتبهم يقولون : أطيب ما يكون ويرون كلهم أن قوله : أطيب ما يكون أي : في هذا البلد أو في السوق ، نعم . The Prophet (peace and blessings be upon him) ordered him to take one camel for two camels for the camels of zakah, and the collection of zakah has no fixed time. The Shaykh: Yes, the Messenger permitted taking one camel for two camels for the camels of zakah, and it is not specified by a particular day or month, but by a season. Therefore, the correct view is that it is permissible until when? Until the harvest and the gathering of dates. Now, among the benefits of the hadith: it is necessary that the salam be deferred, deferred, due to his saying: "until a known term." But how long is the term? Long or short? I mean, is it sufficient to say: "I have made a salam to you for one hundred dirhams for one hundred sa' of wheat for a period of sixty minutes?" No, that is not valid. The scholars (may Allah have mercy on them) said: there must be a term that has an impact on the price, meaning that the price decreases because of it. As for what does not affect the price, that is like something not deferred. Do you understand or not? Now, based on this, the duration may vary depending on the seasons. For example, in the early part of winter, if I make a salam to you for winter clothes, does the short duration have an impact on the price or not? It has an impact on the price, because people rush to demand these clothes. And based on this, one looks at the duration that people of expertise say has an effect and impact on the price. Now, it was said: the salam is valid immediately, and they made the condition apply to the description rather than the described thing. What is the description? Known. Meaning, if you make a salam until a term, let the term be known, and if you make a salam for the present, there is no harm. And based on this, it is permissible for me to make a salam to you for one hundred dirhams for one hundred sa' of wheat without mentioning the term, and you bring it at the end of the day. Yes. But those who say it is not permissible say: this becomes a sale, not a salam, so they interpret it in the way that is valid, which is a sale. They interpret it as a sale. But what appears to be the case is that the norm for salam is that it be until a term, so that the seller and the buyer benefit. Now, among the benefits of the hadith: the permissibility of ordering a craft. Do you know what that is? You go to a carpenter and say: "I make a salam to you for one hundred dirhams for a door you make for me, with such and such a description, and you tailor it." Yes, because if it is permissible in tangible items, it is permissible in crafts. And there is disagreement among scholars on this issue: some said it is permissible, and some said it is prohibited. The correct view is permissibility, and that is what people practice. A person goes to the carpenter and says: "Fix my door." He goes to the blacksmith and says: "Fix my grates." He goes to the shoemaker and says: "Fix my shoe for the craft." So the correct view is that it is permissible to order a craft, whether you bring the material or not. Bringing the material is like bringing the cloth to the tailor and saying: "Make me this garment in such and such a way," and you specify it. Or the tailor has the cloth himself and you order the complete garment from him. Now, it is derived from this hadith: the condition of knowing the description of the item in the salam. The condition of knowing its description. Meaning, it is not permissible for you to say: "I have made a salam to you for one hundred dirhams for one hundred sa' of wheat" until you describe this wheat. Where is this taken from? From his saying: "in a known measure." Because this includes knowing the quantity and knowing the description. If you insist that it is specific to knowing the quantity, we say: knowing the description is analogous to knowing the quantity. So if the Lawgiver made it a condition that the quantity be known, then the description must also be known. Now, if you describe it as good, "I have made a salam to you for one hundred dirhams for one hundred sa' of good wheat," is that valid? The student: Valid. The Shaykh: If you describe it as the best thing? The student: Not valid. The Shaykh: So there is disagreement among some scholars. Some say: it is not valid, because "the best thing" cannot be fully encompassed, as there is nothing but something better above it. So if you say: "the best thing," and for example, it is said in the town that this is the best thing you found. Yes, but it is not the best thing in the world. He went to Buraydah to look and brought the best wheat in Buraydah. But it is not the best thing. In Riyadh, it is better. He went to Riyadh, and I tell him: "Ah, in Jeddah it is better than that, in the Eastern Province it is better than that." He brought some from there, and in Peshawar it is better than that. Yes, and so on. Therefore, the scholars said: it is not permissible for you to say: "the best," because "the best" is a superlative name that implies there is nothing above it. And some scholars said: rather, "the best" is permissible, and it is interpreted according to custom: meaning the best of what is found in the market, for example, or in the town. As for "the best of what is found in the world," that does not cross anyone's mind. And this is what people practice, even people in their offices now say: "the best it can be," and they all understand that saying "the best it can be" means: in this town or in the market. Yes.