Fatwas and legal rulings

Online auction sale

This project, in its various forms, mentioned in the question, is legally permissible. This is a picture of the auction sale, but in a modern way through the technology of the international information network. This type of sale is mentioned in the hadith of Anas, may God be pleased with him, that the Prophet, peace and blessings of God be upon him and his family, sold a goblet and a mug and said: “Who would buy this gourd and mug?” A man said: I took it for a dirham. The Prophet, may God’s prayers and peace be upon him and his family, said: “Who will give more than a dirham?” A man gave him two dirhams, and he sold them from him. Narrated by Al-Tirmidhi. the details .... If the case is as stated in the question: We benefit from the legitimacy of the project presented in its various forms, this is the auction sale, but in a modern way through the technology of the international information network. The majority of jurists allow auction sale, and they rely on that; When the authors of the Sunan narrated, and Al-Tirmidhi said: It is good, on the authority of Anas bin Malik, may God be pleased with him, that the Messenger of God, may God’s prayers and peace be upon him and his family, sold a goblet and a goblet, and said: “Who will buy this goblet and goblet?” A man said: I took them for a dirham. The Prophet, may God’s prayers and peace be upon him and his family, said: “Who will increase more than a dirham? Who is more than a dirham?” A man gave him two dirhams, and he sold them from him. Then Al-Tirmidhi said: [The work on this is according to some of the people of knowledge; They did not see anything wrong with selling from Yazid in spoils and inheritances]. Sunan al-Tirmidhi. This type of sale is known by the jurists as an auction sale, or a sale to more than one. And this sale is not part of the sale to the sale of others, which was forbidden in the hadith of Ibn Omar, may God be pleased with them, that the Messenger of God, may God’s prayers and peace be upon him and his family, said: “One of you does not sell in exchange for his brother.” Narrated by the two sheikhs. What is meant by selling over the sale of his brother is what Imam Ibn Abd al-Barr said in “Al-Tamheed” (13/ 317, i. Ministry of Endowments and Islamic Affairs): [It is for the purchaser to like the commodity and to like it, and to leave the seller and incline to him, and they discuss the price, and there is nothing left but the contract and the contentment with which it is concluded. The sale, if the seller and the buyer are in such a state, it is not permissible for anyone to object to it and to present to one of them what is in it, thereby spoiling what they are under of the transaction, and if someone does that, then he has done it wrong, and it is evil what he did. As for the auction sale, the seller offers his commodity to someone who increases its price. Perhaps a person offers him an amount and the seller is not satisfied with it, so he asks for more, so another person increases it, and so on, and this is before the sale is settled and the seller is satisfied with the price. As for the impurity that may accompany the auction sale, which is for a person to increase the price of the commodity and he does not want to buy it, but he does that to deceive others, it is forbidden, whether it is by agreement between him and the seller or not. This is because of the deception of the buyer, as it came in the “Sahiheen” on the authority of Ibn Omar, may God be pleased with them: “The Messenger of God, may God’s prayers and peace be upon him and his family, forbade the najsh,” agreed upon. Al-Hafiz Ibn Hajar said in “Fath al-Bari Sharh Sahih al-Bukhari”: [And it was mentioned in the sale regarding who Yazid was the hadith of Anas, may God be pleased with him, that he, peace and blessings of God be upon him and his family, sold a goblet and a goblet and said: “Who will buy this goblet and a mug?” A man said: I took it for a dirham. He said: "Who can give more than a dirham?" A man gave him two dirhams, and he sold them from him. It was included by Ahmad and the companions of the Sunan at length and abbreviated form, and the wording is by Al-Tirmidhi, who said: It is good. It is as if the compiler indicated in the translation to weaken what Al-Bazzar brought out from the hadith of Sufyan bin Wahb, may God be pleased with him: “I heard the Prophet, peace and blessings of God be upon him and his family, forbidding auction sales”; In its chain of narrators, Ibn Lahi'ah is weak. His saying: And Ata’ said: I realized that people do not see anything wrong with selling spoils from those who are from Yazid, and Ibn Abi Shaybah and the like related it on the authority of Ata and Mujahid. He and Saeed bin Mansour narrated on the authority of Ibn Uyaynah on the authority of Ibn Abi Najih on the authority of Mujahid who said: There is nothing wrong with selling from Yazid, and likewise the fifths were sold. Al-Tirmidhi said after the aforementioned hadeeth of our master Anas, may God be pleased with him: And this is acted upon according to some scholars. They did not see anything wrong with selling someone who increases in spoils and inheritances. Ibn al-Arabi said: There is no meaning for the permissibility of booty and inheritance; The door is one and the meaning is common. Ah. It is as if Al-Tirmidhi is restricting what was mentioned in the hadith of Ibn Omar, may God be pleased with them, which was included by Ibn Khuzaymah, Ibn Al-Jarud and Al-Daraqutni through Zaid bin Aslam on the authority of Ibn Umar, may God be pleased with them: “The Messenger of God, may God bless him and his family and grant them peace, forbade one of you to sell to another until he gives up, except spoils and inheritance.” Ah. It is as if he went out mostly in what he used to sell by bidding, which are spoils and inheritances, and others joined them; to participate in judgment. Al-Awza’i and Ishaq took its apparent meaning, and singled out the permissibility of selling spoils and inheritances. And on the authority of Ibrahim an-Nakha’i that he hated selling from Yazid. And Imam Al-Nawawi said in “Sharh Muslim”: [And the majority of them - i.e. the Malikis - agree that buying and selling is permissible for those who have more.] Ah. It is good here to mention what was stated in the decision of the Islamic Fiqh Academy about the bidding contract: [And since the bidding contract is one of the common contracts at the present time, and its implementation has been accompanied in some cases by abuses that called for controlling the method of dealing with it in a way that preserves the rights of the contracting parties in accordance with the provisions of Islamic Sharia as adopted by institutions And governments and seized by administrative arrangements. In order to clarify the legal provisions of this contract, the following was decided: 1- Bidding contract: A netting contract that approves the invitation of those interested in writing, by call or in writing, to participate in the auction, and is done upon the seller’s consent. 2- The auction contract varies according to its subject matter to sale, lease and so on, and according to its nature to optional, such as regular auctions between individuals, and to compulsory, such as auctions required by the judiciary and needed by public and private institutions, government agencies and individuals. 3- The procedures followed in auction contracts, such as written editing, organization, controls, and administrative or legal conditions, should not conflict with the provisions of Islamic Sharia. 4- A request for a guarantee from someone who wants to enter the purchase in the auction is permissible by Sharia, and it must be returned to each participant who was not awarded the bid, and the financial guarantee is calculated from the price for the one who won the deal. 5- There is no legal objection to collecting the entry fee - the value of the conditions book - which does not exceed the actual value because it is a price for it. 6- May