Zaruri nahin hai keh khareed o farokht ka segha a’rbi zabaan mein jaari kiya jaye. Maslan agar bechne walaa urdu mein kahe keh main ne maal iitnii raqam par becha aur khareedaar kahe keh main ne qabul kiya to sauda sahi hai laikin yeh zaruri hai keh khareedaar aur bechne walaa sauda karne ka wali iraada rakhte hon y’ani yeh do jumle kahne se oon ki muraad khareed o farokht ho.
Agar sauda karte vaqt segha na padha jaye laikin bechne walaa oos maal ke muqable mein jo woh khareedaar se le apna maal oos ki malkiyat mein de de to sauda sahi hai aur dono ashkhaas mut’alqa cheezon ke maalik ho jate hain.
Phalon ki Khareed o farokht
Jin phalon ke phool gir chuke hon aur oon mein daane pad chuke hon, agar oon ke aafat (maslan beemarion aur kidon ke hamlon) se mahfuz hone ya na hone ke baare mein iis tarah ilm ho keh oos darakht ki paidawaar ka andaza lagaa saken to oos ke choonne se pahle oos ka bechne sahi hai balkeh agar m’aloom nab hi ho keh aafat se mahfuz hai ya nahin tab bhi agar do saaal ya iis se zayada a’rse ki paidawaar ya phalon ki taraf itnii miqdaar jo oos vaqt lagi ho bechii jaye bashart hai keh oos ki kisi had tak maliyat ho to m’amla sahi hai. Isii tarah agar zameen ki paidawaar ya kisi dusri cheez ko oos ke saath bechaa jaye to m’amlaa sahi hai laikin iis suurat mein ehtayaat-e-lazim yeh hai keh dusri cheez (jo zamnan bech raha ho woh) aisii ho keh agar beej phal na bane to khareedaar ke sarmaye ko doobne se bachaa le.
Jis darakht par phal laga ho, daane banne aur phool girne se pahle oos ka bechna jayez hai laikin zaruri hai keh oos ke saathh koii aur cheez bhi beche jaisa keh iis se pahle waale massle mein bayaan kiya gaya hai ya ek saal se zayada muddat ka phal beche.
Darakht par lage huye khurma ko bechne mein koii harj nahin chaahe phal kachcha ho ya pak gaya ho. Laikin ii ski qimat ke taur par khurma na diya jaye chahe isii darakht ka ho ya kisi dusre darakht ka. Albatta iis ko ratab ke saathh beche jo pak chuki ho ya abhi itnii kachchii ho keh oose khurma kaha ja sake to shkaal nahin hai. Agar kisi ke khajoor ka ek darakht kisi dusre shakhs ke ghar mein ho aur maalik ka wahan pohoonchna m,uskil ho to darakht ke phal ka takhminaa laga kar darakht oos ghar waale ko farokht kar de aur qimat mein bhi khurma hi le to koi harj nahin.
kheere, baigan, sabziaan aur iin jaisii(dusri) cheezein jo saal mein kaee dafa’ utartii hon agar woh uug aayee hon aur yeh tay kar liya jaye keh khareedaar oonhein saal mein kayee dafa’ todegaa to oonhein bechne mein koi harj nahin hai laikin agar phal na laga ho to oonhein bechne mein shkaal hai.
Agar daanaa aane ke ba’d gandum ke khoshe ko gandum se jo khud oos se hasil hotii hai ya kisi dusre khoshe ke a’uz bech diya jaye to sauda sahi nahin hai.
Agar kisi cheez ko naqd bechaa jaye to sauda tay paa jaane ke ba’d khareedaar aur bechne wala ek dusre se cheez aur raqam ka mutaleba kar ke apne qabze mein le sakte hain. Manqula cheezon maslan qaleen aur lebaas ko qabze mein dene aur ghair manqula cheezon maqslan ghar aur zameen ko qabze mein dene se muraad yeh hai keh oon cheezon se dast bardaar ho jaye aur oonhein fareeq saani ki tahveel mein iis tarah de de keh jab woh chaahe oos mein tasarruf kar sake aur (waazeh rahe keh) mukhtalif cheezon mein tasarruf mukhtalif tareeqo se hota hai.
Uudhaar ke ma’mle mein zaruri hai keh muddat thik thaak ma’loom ho. Lehaaza agar ek shakhs koi cheez iis wa’ede par beche keh woh ii ski qimat fasal uuthhne par legaa to choonakeh oos ki muddat thik thaak mo’yyin nahin huii iis liye sauda baatil hai.
Agar koi shakhs apna maal uudhaar beche to jo muddat tay hue ho oos ki me’yaad poori hone se pahle woh khareedaar oos ke a’uz ka mutaleba kar sakta laikin agar khareedaar mar jaye aur oos ka pana koi maal ho to bechne wala tay shuda me’yaad poori hone se pahle hi jo raqam lenii ho oos ka mutaleba oos ke wirsa se kar sakta hai.
Agar koi shakhs ek cheez uudhaar beche to tay shuda muddat guzarne ke ba’d woh khareedaar se oos ke a’uz ka mutaleba kar sakta hai laikin agar khareedaar adayegii na kar sakta ho to chaahe keh bechne wala oose muhlat de ya sauda khatm kar de aur agar woh cheez jo bechii hai maujood ho to oose vapas le le.
Agar koi shakhs ek aise fard ko jise kisi cheez ki qimat ma;loom na ho oos ki kuchh miqdaar uudhaar de aur oos ki qimat oose na bataye to sauda baatil hai. Laikin agar aise shakhs ko jise cheez ki naqd qimat ma’loom ho uudhaar par mahnge daamo mein beche maslan kahe keh jo cheez mein tumhe uudhaar de raha hoon oos ki qimat se jis par main naqd bechtaa hoon ek paisa fi rupayya zayada loonga aur khareedaar iis shart ko qabool kar le to aise saude mein koi harj nahin hai.
Agar ek shakhs ne koi cheez uudhaar farokht ki ho aur oos ki qimat ki wasooli ke liye muddat muqarrar ki gayee ho to agar misaal ke taur par aadhii muddat guzarne ke ba’d (farokht karne wala) waajib ul ada raqam mein katautii kar de aur baaqi mandah raqam naqd le to iis mein koi harj nahin hai.
Ma’amla Sulf ki shara’et
Ma’amla sulf se muraad yeh hai keh koi shakhs naqd raqam le kar pooraa maal muqarrara muddat ke ba’d tehveel mein dene ki shart ke saathh bech de lehaaza agar khareedaar kahe keh main yeh raqam de raha hoon takeh maslan chhe mahine ba’d falan cheez ke loon aur bechne wala kahe keh main ne qabool kiya ya bechne wala raqam le le aur kahe keh main ne falan cheez bechii aur oos ka qabza chhe mahine ba’d doonga to sauda sahi hai.
Agar koi shakhs sone ya chaandi ke sikke bataur sulf beche aur oos ke a’uz chaandi ya son eke sikke le to sauda baatil hai laikin agar koi aisii cheez ya sikke jo sone ya chaandi ke na hon beche aur iin ke a’uz koi dusrii cheez ya sone ya chaandi ke sikke le to sauda iis tafseel ke mutabiq sahi hai jo aayenda msale ki saatvin shart mein batayi jayegii aur ehtayaat-e-mustahab yeh hai keh jo maal beche oos ke a’uz raqam le, koi dasra maal na le.
Ma’amla sulf mein saat shartein hain:
Oon khususiyaat ko jin ki wajah se kisi cheez ki qimat mein farq padta hai ma’yyin kar diya jaye laikin zayada tafseelaat mein jaane ki zarurat nahin balkeh isii qadr kaafi hai keh log kahen keh oos ki khasusuyaat ma’loom ho gayee hain.
Iis se pahle keh khareedaar aur bechne wala ek dusre se judaa ho jayen, khareedaar poori qimat bechne waale ko de de ya agar bechne wala khareedaar ka ootnii hi raqam ka maqruz ho aur khareedaar ko oos se jo kuchh lena ho oose maal ki qimat mein hisaab kar le aur bechne wala iis baat ko qabool kar le aur agar khareedaar oos maal ki qimat ki kuchh miqdaar bechne waale ko de to agarche oos miqdaar ki nisbat se sauda sahi hai laikin bechne wala sauda faskh kar sakta hai.
Mudddat ko theek thaak ma’yyin kiya jaye aur agar bechne wala yoon kahe keh fasal ka qabza kataii par doongaa to choonk eh iis se muddat ka theek thaak ma’yyin nahin hota iis liye sauda baatil hai.
Jins ka qabza den eke liye aisa vaqt ma’yyin kiya jaye jismein bechne wala jins ka qabzaa de sake khawah woh jins kamyaab ho ya zayada.
Jins ka qabza dene ki jagah ehtayaat-e-waajib ki bina par mukammal taur par ma’yyin ki jaye. Laikin agar tarfeen ki baton se jagah ka pata chal jaye to oos ka naam lenaa zaruri nahin.
Oos jins ka taul ya naap ya a’dad ma’yyin kiya jaye. Aur jis cheez ka sauda amuman dekh kar kiya jata hai agar oose bataur sulf bechaa jaye to oos mein koi harj nahin hai laikin yeh zaruri hai keh maslan akhrot aur andon ki ba’az qismon mein ta’daad ka farq itnaa kam ho keh log oose ehmiyat na de.
Jis cheez ko bataure sulf bechaa jaye agar woh aisii hon jinhein taul kar ya naap kar bechaa jata hai to oos ka a’uz oosi jins se na ho balkeh ehtayaat-e-laazim ki bina par dusri jins mein se bhi aisii cheez na ho jise taul kar naap kar bechaa jata hai aur agar woh cheez jise bechaa ja raha hai oon cheezon mein se ho jinhein gin kar bechaa jata ho ehtayaat-e-waajib ki bina par oos ka a’uz khud oosi ki jins se zayada miqdaar mein muqarrar nahin karna chahiye.
Ma’amla Sulf Ke Ehkaam
Jo jins kisi ne bataure sulf khareedi ho oose woh muddat khatm hone se pahle bechne waale ko siwa kisi aur ke haathh nahin bech sakta aur muddat khatm hone ke ba’d agarche khareedaar ne oos ka qabza nab hi liya ho oose beche mein koi harj nahin. Albatta phalon ke a’lawa jin ghalon (maslan gehoon aur jow waghairah) ko taul kar ya naap kar farokht kiya jata hai oonhein apne qabze mein lene se pahle bechne waale ke a’lawa dusre ko oon ka bechna jayez nahin hai siwa iis ke keh (gahak ne jis qimat par khareedi ho) oosi qimat par ya oos se kam qimat par beche.
Sulf ke lain dain mein agar bechne wala muddat khatm hone par oos cheez ka qabza de jis ka sauda hua hai to khareedaar ke liye zaruri hai keh agar woh cheez tay shuda shart ke mutaabiq hai to oose qabool kar le. Aur agar oos se behtar ho to qabool kar lenaa chahiye, albatta manzoor shuda shart se behtar cheez ki naïf karna behtar hai.
Agar becne wala jo jins de woh oos jins se ghatiya ho jis ka sauda hua hai to khareedaar oose qabool karne se inkaar kar sakta hai.
Agar bechne wala oos jins ke bajaye jiskaa sauda hua hai koi dusrii jins de aur khareedaar oose lene par raazi ho jaye to shkaal nahin hai.
Jo cheez bataure sulf bechii gayee hoa agar woh khareedaar ke hawaale karne ke liye tay shuda vaqt par dastyaab na ho sake to khareedaar ko lkhtayaar hai keh intezaar kare takeh bechne wala oose muhayya kar de ya sauda faskh kar de aur ji cheez bechne waale ko di ho ya oos ka badal oos se waapas le le aur ehtayaat-e-waajib ki bina par woh cheez bechne waale ko zayada qimat par nahin bech sakta.
Sone chaandi ko sone chaandi ke a’uz bechnaa
Agar ek shakhs ko koi cheez beche aur ma’aheda kare keh kuchh muddat ba’d woh cheez khareedaar ke hawaale kar degaa aur oos ki qimat bhi kuchh muddat ba’d legaa to aisa sauda baatil hai.
Agar sone ko sone se ya chaandi ko chaandi se bechaa jaye to chaahe woh sikkedaar hon ya na hon agar oon mein se ek ka wazan dusre se zayada ho to aisaa sauda haraam aur baatil hai.
Agar sone ko chaandi se ya chaandi ko sone se naqd bechaa jaye to sauda sahi hai aur zaruri nahin keh dono ka wazan barabar ho. Laikin agar ma’amla uudhaar ho to baatil hai.
Agar sone ya chaandi ko sone ya chaandi ke a’uz bechaa jaye to zaruri hai keh bechne wala aur khareedaar ek dusre se juda hone se pahle jins aur oos ka a’uz ek dusre ke hawaale kar dein. Aur agar jis cheez ke baare mein ma’amla tay hua hai oos ki kichh miqdaar bhi ek dusre ke hawaale na karein to ma’amla baatil hai.
Agar bechne wala ya khareedaar tay shuda maal poora dusre ke hawaale kar de Laikin dusra maal ki kuchh miqdar hawaale kare aur phir woh ek dusre se juda ho jayen to agar che itnii miqdaar ke mut’aliq ma’amla sahi hai laikin jis ko poora maal na milaa ho woh sauda sahi faskh kar sakta hai.
Agar chaandi ki kkan ki mitti ko khalis chaandi se aur sone ki kaan ki mitti ko khalis sone se bechaa jaye to sauda baatil hai. Magar yeh keh jab hante honk eh maslan chaandi ki mitti ki miqdaar khalis chaandi ki miqdaar ke barabar hai. Albatta iis tareeqe se jo pahle bataya ja chuuka hai chaandi ki mitti ko son eke a’uz aur sone ki mitti ko chaandi ke a’uz bechne mein koi ishkaal nahin.
Ma’amla faskh kiye jaane ki suuratein
Ma’amla faskh karne ke haq ko “khayaar” kahte hain aur khareedaar aur bechne wala 11 suuraton mein ma’amla faskh kar sakta hai:
Khareed o farokht ke ma’amle mein khareedaar ya bechne wala naiz dusre ma’amlaat mein tarfeen mein se koi ek maghboon ho jaye, oose “khayaar ghain” kahte hai (maghboon se muraad woh shakhs hai jis ke saath fraud kiya gaya ho) khayaar ki iis qism ka mansha a’rf a’am mein shart aartkaazi hota hai y’ani har ma’amle mein rafqeen ke zehan mein yeh shart maujood hoti hai keh jo maal hasil kar raha hai oos ki qimat maal se bahut zayada kam nahin khawah adaa kar raha hai aur agar oos ki qimat kam ho to woh ma’amle ko khatm karne ka haq rakhta hai. Laikin a’rf khaas ki chand suurraton mein artkaazi shart dusri tarah ho maslan yeh shart ho keh agar jo maal ho woh balehaaz qimat oos maal se kam ho jo oos ne diya hai to dono (maal) ke dirmiyaan jo kami beshii hogi oos ka mutaleba kar sakta hai aur agar mumkin na ho sake to ma’amle ko khatm kar de. Aur zaruri hai keh iis qism ki suuraton mein a’rf khaas ka khayaal rakha jaye.
Sauda karte vaqt yeh tay kiya jaye keh muqarrar muddat tak fareqeen ko ya kisi ek fareeq ko sauda faskh karne ka ikhtayaar hoga. Ooe “khayaar shart” kahte hain.
Fareqeen mein se ek fareeq apne maal ko oos ki asliyat se behtar bata kar pesh kare jis ki wajah se dasra fareeq oos mein dilchaspi le ya oos ki dilchaspi oos mein badh jaye oose “khayar tadlees” kahte hain.
Fareqeen mein se ek fareeq dusre ke saathyh shart kare keh woh falan kaam anjaam dega aur iis shart par a’mal na ho ya shart kare keh ek makhsus qism ka ma’yyin maal dega aur jo maal diya jaye oos mein woh khasusiyat na ho, iis susrat mein shart lagane wala fareeq ma’amle ko faskh kar sakta hai. Oose “khayaar takhalf shart” kahte hain.
Di jaane waali jins ya oos ke a’uz mein koi a’ib ho. Oose “khayaar a’ib” kahte hain.
Yeh pata chale keh fareqeen ne jis jins ka sauda kiya hai oos ki kuchh miqdaar kisi aur shakhs ka maal hai. Iis suurat mein agar iis miqdaar ka maalik saude par raazi na ho to khareedne wala sauda faskh kar sakta hai ya agar itnii miqdaar ki adayegii kar chuuka ho to oose wapas le sakta hai. Oose “khayaar shirkat” kahte hain.
Jis ma’yyin jins ko dusre fareeq ne na dekha ho agar oos jins ka maalik oose oos ki khasusiyaat bataye aur ba’d mein ma’loom ho keh jo khasusiyaat oos ne batayee thhi woh oos mein nahin hain ya dusre fareeq ne pahle oos jins ko dekha thh aur oos ka khayaal thha keh woh khasusiyaat ab bhi oss mein baaqi hain laikin dekhne ke ba’d ma’loom ho keh woh khasusiyaat ab oos mein baaqi nahin hain to iis suurat mein dusre fareeq ma’amla faskh kar sakta hai. Oose “khayaar rauiyat” kahte hain.
Khareedaar ne jo jins khareedi ho agar o ski qimat teen din tak na de aur bechne waale neb hi woh jins khareedaar ke hawaale na ki ho to bechne wala saude ko khatm kar sakta hai. Laikin aisa oos suurat mein ho sakta hai jab bechne waale ne khareedaar ko qimat adaa karne ki mohlat di ho agarche muddat ma’yyin na ki ho. Agar oos ko bilkul mohlat na di ho to bechne qaala qimat ki adayegii mein ma’mooli si takheer se bhi sauda khatm kar sakta hai. Agar oose teen din se zayada mohlat di ho to muddat poori hone se pahle sauda khatm nahin kar sakta. Aur agar jo jins bechi hai woh aisii sabzian ya phal hon jo teen din se zayada baaqi rahne se zay’e ho jaate hain to oon ki mohlat kam honi chahiye. Oose “khayaar takheer” kahte hain.
Jis shakhs ne koi jaanwar khareeda ho woh teen din tak sauda faskh kar sakta hai aur jo cheez oos ne bechi ho agar oos ke a’[uz mein khareedaar ne jaanwar diya ho to jaanwar bechne wala bhi teen din tak sauda faskh kar sakta hai. Oose “khayaar haiwaan” kahte hain.
Bechne waale ne jo cheez bechi ho agar oos ka qabza na de sake, maslan jo ghoda oos ne bechaa ho woh bhaag gaya ho to oos suurat mein khareedaar sauda faskh kar sakta hai. Oose “khayaar ta’zir tasleem” kahte hain.
Khayaar ki iin tamaam aqsaam ke tafseeli ehkaam aayendah massa’el mein bayaan kiye jayenge.
Agar khareedaar ko jins ki qimat ka ilm na ho ya woh sauda karte vaqt ghaflat barte aur oos cheez ko a’am qimat se mahngaa khareede aur yeh qimat khareedi badi had tak mahngii ho to woh sauda khatm kar sakta hai bashart hai keh sauda khatm karte vaqt jis qadr farq ho woh maujood bhi ho aur agar farq maujood na ho to oos ka haq khayaar mehal ishkaal hai. Neiz agar bechne waale ko jins ki qimat ka ilm na ho ya suada karte vaqt ghaflat barte aur oos jins ko oos ki qimat se sastaa beche aur badi had tak sasta beche to sabqaa shart ke mutabiq sauda khatm kar sakta hai.
Masshroot khareed o farokht mein jab keh misaal ke taur par ek laakh rupayye ka makaan pachaas hazaar rupayyae mein bech diya jaye aur tay kiya jaye keh agar bechne wala muqarrar muddar tak raqam waapas kar de to sauda faskh kar sakta hai to agar khareedaar aur bechne wala haqiqatan khareed o faorkht ki niyyat rakhte hon to sauda sahi hai.
Masshrut khareed o farokht mein agar bechne waale ko itminaan ho keh khareedaar muqarrar muddat mein raqam adaa na kar sakne ki suurat mein maal waapas kar degaa to sauda sahi hai. Laikin agar woh muddat khatm hone tak raqam adaa na kar sake to woh khareedaar se maal ki waapasi ka mutaleba karne ka haq nahin rakhta aur agar khareedaar mar jaye to oose ke wirsa se maal ki waapasi ka mutaleba nahin kar sakta.
Agar koi shakhs umdah chaye mein ghatia chaye ki milaawat kar ke umdah chaye ki taur par beche to khareedaar sauda faskh kar sakta hai.
Agar khareedaat ko pata chale keh jo ma’yyin maal oos ne khareeda hai woh a’ibdaar hai, maslan ek jaanwar khareede aur (khareedne ke ba’d) oose pata chale keh oos ki ek aankh nahin hai lehaaza agar yeh a’ib maal mein saude se pahle thha aur oose ilm nahin thha to woh sauda faskh kar sakta hai aur maal bechne waale waapas kar sakta hai. Aur agar waapas karna moonkin na ho maslan oos maal mein koi tabdeeli ho gayee ho jaise koi naya a’ib paida ho gaya ho ya aisa tasarruf kar liya gaya ho jo waapasi mein rukaawat ban raha ho maslan oos maal ko farokht kar diya ho ya kiraye par de diya ho ya keeda kaat gaya ho joya sii diya ho to oos suuraton mein woh be a’ib aur a’ibdaar maal ki qimat ke farq ka hisaab kar ke bechne waale se farq ki raqam waapas le le. Maslan agar oos ne koi maal chaar rupayye mein khareeda ho aur oose oos maal ke a’ib daar hone ka ilm ho jaye to agar aisa hi bea’ib maal (bazaar mein) aathh rupayye ka aur a’ibdaar chhe rupayye ka ho to choonakeh bea’ibdaar ki qimat ka farq ek chawthhayee hai iis liye oos ne jitni raqam di hai oos ka ek chawthhaee y’ani ek rypayya bechne waale se waapas le sakta hai.
Agar bechne waale ko pata chale keh oos ne jis ma’yyin a’uz ke badle apna maal becha hai oos mein a’ib hai to agar woh a’ib iis a’uz mein saude se pahle maujood thha aur oose ilm na hua ho to woh sauda faskh kar sakta hai aur woh a’uz oos ke maalik ko waapas kar sakta hai. Laikin agar tabdeeli ya tasarruf ki wajah se waapas na kar sake to bea’ib aur a’ibdaar ki qimat ka farq oos qa’ede ke mutabiq le sakta hai jis ka zikr sabqa massle mein kiya gaya hai.
Agar sauda karne ke ba’d aur qabza dene se pahle maal mein koi a’ib paida ho jaye to khareedaar sauda faskha kar sakta hai neiz jo cheez maal ke a’uz di jaye agar oos mein sauda karne ke ba’d aur qabza dene se pahle koi a’ib paida ho jaye to bechne wala sauda faskh kar sakta hai aur agar fareqeen qimat ka farq lenaa chaahe to sauda tay na hone ki suurat mein cheez ko lautana jayez hai.
Agar kisi shakhs ko maal ke a’ib ka ilm sauda karne ke ba’d ho to agar woh (sauda khatm karna) chaahe to zaruri hai keh fauran dause ko khatm kar de aur – ikhtelaaf ki suuraton ko pesh nazr rakhte huye – agar ma’mooli se zayada takheer kare to woh saude ko khatm kar sakta hai.
Jab kisi shakhs ko koi cheez khareedne ke ba’d oos ke a’ib to khawah bechne wala oos par tayyar na bhi ho to khareedaar sauda faskh kar sakta hai aur dusre khayaaraat ke liye bhi yahi hukm hai.
Do suuraton mein khareedaar maal mein a’ib hone ki bina par sauda faskh nahin kar sakta aur na hi qimat ka farq le sakta hai:
Agar khareedaar ko ma’loom ho keh maal mein ek a’ib hai aur oose vasool karne ke ba’d oos mein koi aur a’ib nikal aaye to woh sauda faskh nahin kar sakta. Laikin be a’ib aur a’ibdaar maal ka farq le sakta hai. Laikin agar woh a’ibdaar haiwaan khareede aur khayaar ki muddat jo keh teen din hai guzarne se pahle oos haiwaan mein kisi aur a’ib ka pata chal jaye to go khareedaar ne oose apni tehveel mein le liye ho phir woh oose waapas kar sakta hai. Neiz agar faqt khareedaar ko kuchh muddat tak sauda faskh karne ka haq haasil ho aur oos muddat ke dauraan maal mein koi dasra a’ib nikal aaye to agarche khareedaar new o maal apni tehveel mein le liye ho to bhi sauda faskh kar sakta hai.
Agar kisi shakhs ke paas aisa maal ho jise oos ne bachasm khud na dekha ho aur kisi dusre shakhs ne maal ki khasusiyaat oose batayee hon aur wahi khasusiyaat khareedaar ko bataye aur woh maal oos ke haathh bech de aur farokht karne ke ba’d maalik ko pata chale keh woh maal oos se behtar khasusaiyaat ka hasil hai to woh sauda faskh kar sakta hai.
Mutafarriq Massa’el
Agar bechne wala khareedaar ko kisi jins ki qimat khareed bataye to zaruri hai keh woh tamaam cheezein bhi oose bataye jin ki wajah se maal ki qimat ghatti badhti hai. Agarche oosi qimat par (jis par khareeda hai) ya oos se bhi kam qimat par beche. Maslan oose batana zaruri hai keh maal naqd khareeda hai ya uudhaar lehaaza oos maal ki kuchh khasusiyaat na bataye aur khareedaar ko ba’d mein ma’loom ho to woh sauda faskh kar sakta hai.
Agar insaan koi jins kisi ko de aur oosi ki qimat ma’yyin kar de aur kahe: “Yeh jins oos qimat par becho aur oos se zayada jitni qimat wasool karoge woh tumhari mehnat ki ujrat hogi” to oos suurat mein woh shakhs oos qimat se zayada jitni qimat bhi wasool kare woh jins ke maalik ka maal hoga aur bechne wala maalik se faqt mehantana le sakta hai. Laikin agar mo’aheda bataure ja’alah ho aur maal ka maalik kahe: Agar too ne yeh jins oos qimat se zayada par bechi to fazil aamdani teraa maal hai” to iis mein koi harj nahin.
Agar qassab nar jaanwar ka gosht kah kar beche to woh goonahgaar hoga. Lehaaza agar woh oos gosht ko ma’yyin kae de aur kahe keh main yeh nar jaanwar ka gosht bech raha hoon to khareedaar sauda faskh kar sakta hai aur agar qassab oos gosht ko ma’yyin na kare aur khareedaar ko jo (madah ka) gosht mila ho woh oos par raazi na ho to zaruri hai keh qassab oose na jaanwar ka gosht de.
Agar khareedaar bazaaz se kahe keh mujhe aisa kapda chahiye jis ka rang kachcha na ho aur bazaaz ek aisa kapda oos ke haathh farokht kare jis ka rang kachcha ho to khareedaar sauda faskh kar sakta hai,
Agar farokht karne farokht ki huyee cheez ko khareedaar ke hawaale na kar sake maslan ghode ka sauda kiya thha, bhaag jaye to oos suurat mein sauda batil hai aur khareedaar apni raqam ka mutaleba kar sakta hai.
Sharakat ke Ehkaam
Do aadmi agar baaham tay Karen keh apne mushtar keh maal se baiopaar kar ke jo kuchh nafa’ kamaye ge oose aapas mein taqseem kar lenge aur woh a’rbi ya kisi dusri zabaan mein sharakat ka segha padhein ya koi aisa kaam Karen jis se zaahir hota ho keh woh ek dusre ke shareek banna chahte hain to oon ki sharakat sahi hai.
Agar chand ashkhaas oos mazdoori mein jo woh apni mehnat se hasil karte hone k dusre ke saathh sharakat Karen maslan chand hajjam aapas mein tay Karen keh jo ujrat hasil hogi oose aapas mein taqseem kar leinge to oon ki sharakat sahi nahin hai. Laikin agar baaham tay Karen keh maslan hsr ek ki aadhii mazdoori ma’yyin muddat tak ke liye dusre ki aadhii mazdoori ke badle mein hogii to ma’amla sahi hai aur oon mein se har ek dusre ki mazdoori mein shareek hoga.
Agar do ashkhaas aapas mein iis tarah sharakat Karen keh oon se har ek apni pasand se jins khareede aur wahi oos ki qimat ki adayegii ka zimmedaar ho laikin jo jins don one khareedi ho oos ke nafa’ mein ek dusre ke saathh shareek hon to aisii sharakat sahi nahin hai, albatta agar oon mein se har ek dusre ko apna vakeel banaye keh jo kuchh woh uudhaar le raha hai oos mein oose shareek kar le y’ani jins ko apne aur apne hissedaar ke liye khareede jis ki bina par dono maqruz ho jayen to dono mein se har ek jins mein shareek ho jayegaa.
Jo ashkhaas sharakat ke zariye ek dusre ke shareek ban jayen oon ke liye zaruri hai keh baaligh aur a’qil hon. Neiz yeh keh iraade aur ikhtayaar ke saathh sharakat Karen aur yeh bhi zaruri hai keh woh apne maal mein tasarruf kar sakte hon. Lehaaza safiya – jo apna maal fazool kaamon mein kharch karta hai – apne maal mein tasarruf ka haq nahin rakhta. Agar woh kisi ke saathh sharakat kare to sahi nahin hai.
Agar sharakat ke m’ahede mein yeh shart lagayee jaye keh jo shakhs kaam karegaa ya jo dusre shareek se zayada kaam karegaa ya jis ka kaam ki dusre ke kaam ke muqaable mein zayada ehmiyat hai oose moonafa’ mein zayada hissa milegaa to zaruri hai keh jaisa tay kiya gaya ho mut’alqa shakhs ko oosi ke mutabiq den. Aur isii tarah agar shart lagayee jaye keh jo shakhs kaam nahi kahegaa ya zayada kaam ya jis ke kaam ki dasr eke kaam muqaable mein zayada ehmiyat nahin hai oose moonaf’e ka zayada hissa milega tab bhi shart sahi hai aur zaruri hai keh jot ay kiya gaya ho mut’alqa shakhs ko oosi ke mutabiq den.
Agar shirka’ tay Karen keh saara moonafa’ kisi ek shakhs ka hoga ya saara nuqsaan kisi ek ko bardasht karna hoga to sharakat sahi hone mein ishkaal hai.
Agar shirka’ yeh tay na Karen keh kisi ek shareek ko zayada moonafa’ milegaa, to agar oon mein se har ek ka sarmaya ek jitna ho to nafa’ wa nuqsaan bhi oon ke maabeen barabar taqseem hoga aur oon ka sarmaya barabar barabar na ho to zaruri hai keh nafa’ wa nuqsaan sarmaye ki nisbat se taqseem Karen. Maslan agar do afraad sharakat Karen aur ek ka sarmaya dusre ke sarmaye se dogoona ho to nafa’ wa nuqsaan mein bhi oos ka hissa dusre se dogoona hoga khawah dono ek jitna kaam karen ya ek thoda kaam kare ya bilul kaam na kare.
Agar sharakat ke ma’hede mein yeh tay Karen keh dono shareek nil kar kharee o farokht karenge ya har ek anfaradi taur par lain dain karne ka majaaz hoga ya oon mein se faqt ek shakhs lain dain karegaa ya teesra shakhs ujrat par lain dain karegaa to zaruri hai keh oos ma’ahede par a’mal Karen.
Sharakat do qism ki hai: Ek sharakat azni (jo ijaazat par bani hai) aur woh yeh hai keh maal tijaarat tamaam shirka’ ki mushtarak milkiyat ho. Dusri sharakat ma’awazi hai. Yeh iis tarah hai keh har shareek apne maal ko sharakat ke liye haazir kare aur oon mein se har ek apne nisf maal ko dusre ke nisf maal ka mu’awaza qaraar de. Agar sharakat daar apne shirka’ mein se kisi ek ko oos sarmaye ke zariye khareed o farokht ke liye ma’yyin na Karen to sharakat ki iis qism mein jo ijaazat par bani hai shirka’ mein se koi bhi dasron ki ijaazat ke baghair oos sarmaye se khareed o farokht nahin kar sakta. Laikin sharakat mu’awazi mein agar iis tarah kaam Karen keh nuqsaan na ho to ek khareed o farokht kar sakta hai.
Jo sharakat ke sarmaye par ikhtayaar rakhta ho oos ke liye zaruri hai keh sharakat ke mu’haide par a’mal kare. Maslan agar oos se tay kiya gaya ho keh uudhaar khareedega ya naqd bechega ya kisi khaas jagah se khareedega to jo mu’haida tay paya hai ooske mutabiq a’mal karna zaruri hai. Agar ooske saathh kuchh tay na hua ho to zaruri hai keh khareedi ke usool ke mutabiq imaandaari se iis tarah lain dain kare keh sharakat ko nuqsaan na ho.
Jo sharakat ke sarmaye se saude karta ho agar jo kuchh oos ke saathh tay kiya gaya ho oos ke barkhilaaf khareed o farokht kare ya agar kuchh tay na kiya gaya ho aur ma’mool ke khilaaf sauda jare to oon dono suuraton mein agarche aquwi qaul ke bina par ma’amla sahi hai laikin agar ma’amla nuqsaandeh ya sharakat ke maal mein se kuchh maal za’ye ho jaye to jis shareek ne mu’haide ya ma’mool ke khilaaf a’mal kiya hai woh zimmedaar hai.
Jo shareek sharakat ke sarmaye se kaarobaar karta ho agar woh fazool kharchi na kare aur sarmaye ki nigaahdasht mein bhi kotaahi na kare aur phir ittefaqan oos sarmaye ki kuchh miqdaar ya saare ka saara sarmaya talf ho jaye to woh zimmedaar nahin hai.
Jo shareek sharakat ke sarmaye se kaarobaar karta ho agar woh kahe keh sarmaya talf ho gaya hai to agar woh dusre shirka’ ke nazdeek mo’etbar shakhs ho to zaruri hai keh oos ka kahna maal le aur agar dusre shirka’ ke nazdeek woh mo’etbar shakhs na ho to shirka’ hakim shar’a ke paas oos ke khilaaf dawa’ kar sakte hain takeh hakim shar’a qazawat ke usoolon ke mutabiq tanaze’e ka faisla kare.
Agar sharakat azni mein tamaam shareek iis ijaazat se jo oonh one ek dusre ko maal mein tasarruf ke liye de rakhi ho phir jayen to oon mein se koi bhi sharakat ke maal mein tasarruf nahin kar sakta. Laikin jo shakhs apni di huyee ijaazat se phir gaya ho woh sharakat ke maal mein tassarruf kar sakta hai. Aur behar haal maal mein sab ki sharakat oosi tarah baaqi rahegi.
Sharakat azni mein jab shirka’ mein se koi ek taqaza kare keh sharakat ka sarmaya taqseem kar diya jaye to agarche sharakat ke ma’yyina muddat mein bhi kuchh vaqt baaqi ho to dasron ko oos ka kahna maan lena zaruri hai magar yeh keh oonhone pahle hi (mo’haida karte vaqt) sarmaye ki taqseem ko rad kar diya ho (y’ani qabool na kiya ho) ya maal ki taqseem shirka’ ke liye qabil zikr nuqsaan ka maujab ho (to oos ki baat qabool nahin karni chahiye).
Sharakat azni mein agar shirka’ mein se koi mar jaye ya deewana ya behawaas ho jaye to dusre shirka’ sharakat ke maal mein tasarruf nahin kar sakte aur agar oon mein se koi safia ho jaye y’ani apna maal fazool kaamon mein kharch kare to oos ka bhi yahi hukm hai.
Agar shareek apne liye koi cheez uudhaar khareede to oos nafa’ wa nuqsaan ka woh khud zimmedaar hai. Laikin agar sharakat ke liye khareede aur sharakat ke mo’haide mein uudhaar ma’amla karna bhi shamil ho to phir nafa’ wa nuqsaan mein dono shareek honge.
Agar shirka’ mein se koi ek sharakat ke sarmaye se koi sauda kare aur ba’d mein ma’loom ho keh sharakat batil thhi to agar suurat yeh ho keh ma’amla karne ki ijaazat mein sharakat ke sahi hone ki qaid na thhi y’ani agar shirka’ jaante hote keh sharakat durust nahin hai tab bhi woh ek dusre ke maal mein tasarruf par raazi thhe to ma’amla sahi hai aur jo kuchh oos ma’amle se haasil ho woho on sab ka maal hai. Agar aisa na ho to oos suurat mei keh jo log dasron ke tasarruf par raazi nahin thhe, yeh kah dein keh ham oos ma’amle par raazi hain to ma’amla sahi hai warna batil hai. Har suurat mein iin mein se jis ne bhi sharakt ke liye kaam kiya ho agar oos ne bila mu’awaza kaam karne ke iraade se na kiya ho to woh apni mehnat ka mu’awaza ma’mool ke mutabiq dusre shirka’ se oon ke mafaad ka khayaal rakhte huye le sakta hai. Laikin agar kaam karne ka mua’waza oos faide ki miqdaar se zayada ho jo woh sharakat sahi hone ki suurat mein leta to woh bas oosi qadr faida le sakta hai.
