الْحَدِيثُ الْأَوَّلُ: عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ: [ ص: 495] { That the Messenger of Allah, peace and blessings be upon him, forbade munabadhah – which is a man throwing his garment in trade to another man before he turns it over or looks at it – and forbade mulamasah. And mulamasah is touching the garment without looking at it. }
Abu Sa’id al-Khudri, may Allah be pleased with him, narrates that the Messenger of Allah, peace and blessings be upon him, forbade the sale of munabadhah, meaning the trade in which a man throws a cloth to another person before he inspects or looks at it, and he forbade the sale of mulamasah, meaning buying and selling by touching the cloth without looking at it.
Explanation of terms:
المنابذة: Throwing towards each other. / Masdar (verbal noun), ism al-mufa’alah (noun of mutual action).
الملامسة: Touching each other (taking the cloth from one another). / Masdar, ism al-mufa’alah.
Explanation of the hadith:
Protecting a person’s religion, life, wealth, and honor is among the fundamental objectives of Islam. Therefore, the Shariah commands a person to avoid harm and uncertainty in all circumstances for the protection of wealth. The two forms of trade mentioned in this hadith are entirely harmful and deceitful, which is why they have been prohibited.
(255) صحيح البخارى، كتاب البيوع، باب بيع الملامسة ، ح: 2144 – صحيح مسلم ، كتاب البيوع، باب ابطال بيع الملامسة والمنابذة ، ح: 1512
256 – الْحَدِيثُ الثَّانِي: عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ { لَا تَلَقَّوْا الرُّكْبَانَ ، وَلَا يَبِعْ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ . وَلَا [ ص: 496] They should not haggle. No resident should sell to a nomad. Do not withhold sheep’s milk. Whoever buys it has the choice of two options after milking it. If he is pleased with it, he keeps it; if displeased, he returns it with a sa’ of dates. And in another narration, he has the option for three days.
It is narrated from Sayyiduna Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: Do not meet with caravans (i.e., trading caravans), nor should any of you trade on behalf of another’s deal. Do not increase the bid to deceive. No city dweller should trade for a villager, and do not withhold the milk of sheep (from their udders). Whoever buys it has the choice of two options after milking it: if he is satisfied, he keeps it; if displeased, he returns it along with a sa’ of dates.
In one narration, he has the right to return it within three days.
Explanation of terms:
لا تلقوا الركبان: Those who bring trade goods in caravans are met outside the market or city before reaching the market so that they sell them at low prices, and then others buy from them and sell in the market at higher prices. / Masculine plural present, verb unknown, form taf‘ul.
لا تناجشوا: A person who does not intend to buy himself but bids to deceive people and raise the price of an item; such people are in collusion with the sellers, either they are their own people or are kept on commission. / Masculine plural present, verb unknown, form mufā‘alah.
حاضر لباد: “Hadir” refers to the city or market where the trade goods are being sold; “Hadir” is a resident of that place, and “Badi” refers to a person coming from the village to sell their goods.
ولا تصروا العنم: التصرية means keeping milk in the goat’s udder by not milking it out, so that when it is sold, the buyer sees the full udder and thinks that this goat produces a lot of milk. / لَا تَصُرُّوا: Masculine plural present, verb unknown, form نَصَرَ يَنْصُرُ.
Explanation of the Hadith:
Along with returning the goat, giving one Sa’ of dates was not made obligatory, but if dates are not available, then according to one narration, wheat can also be given.
Scholars say that when dates are not specified, it is also permissible to pay the price of dates.
(256) صحيح البخاري، كتاب البيوع ، باب النهى للبائع ، ح: 2150,صحيح مسلم ، كتاب البيوع ، باب تحريم بيع الرجل على بيع أخيه… ، ح: 1515، 1524
257 – الْحَدِيثُ الثَّالِثُ: عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ { نَهَى عَنْ بَيْعِ حَبَلِ الْحَبَلَةِ . وَكَانَ بَيْعًا يَتَبَايَعُهُ أَهْلُ [ ص: 506] during the Jahiliyyah period, a man used to buy pregnant camels until the she-camel gave birth. Then the one in her womb would be born. It is said: He used to sell the old she-camel – which was large and aged – with the offspring in the womb of his she-camel.
Abdullah bin Umar (may Allah be pleased with them) narrates that the Messenger of Allah (peace be upon him) forbade the trade of Jabal al-Hiblah, and during the time of Jahiliyyah, people used to engage in this trade, (its form was) that a man would buy a she-camel on the condition that it would give birth to a camel, and then the one in its womb would also be born and when that child grew up and was born, (then I will pay its price). It was said that (this means) a man used to sell an older she-camel on the condition of the birth of the offspring in its womb.
Explanation of terms:
حبل الحبلة: Any animal that is in its mother’s womb, trading it.
الجزور: Camel, whether male or female.
تنتج: Will be born. / Singular feminine absent, present passive verb, form سمع يسمع.
Explanation of the Hadith:
There are two cases of حبل الحبلة, and both are invalid:
One is that the deal is made for a she-camel to become pregnant, then give birth, and then become pregnant again from another pregnancy. This is invalid because it is a sale for an unknown period.
The second case is that the deal is made for the offspring of the she-camel’s child. This is invalid because it is a sale of a non-existent thing.
(257) صحيح البخارى، كتاب البيوع ، باب بيع الغرر و حبل الحبلة ، ح: 2143 – صحيح مسلم ، كتاب البيوع، باب تحريم بيع حبل الحبلة ، ح: 3843
258 – الْحَدِيثُ الرَّابِعُ: عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ { نَهَى عَنْ بَيْعِ الثَّمَرَةِ حَتَّى يَبْدُوَ صَلَاحُهَا . نَهَى الْبَائِعَ وَالْمُشْتَرِيَ } .
It is narrated from Sayyiduna Abdullah bin Umar, may Allah be pleased with them, that the Messenger of Allah, peace be upon him, forbade the buying and selling of fruits until it is apparent that they have ripened. The Prophet, peace be upon him, forbade both the seller and the buyer from this.
Sharh al-Mufradat:
يبدو: to become apparent, meaning to ripen clearly. / Singular masculine absent indicative verb, form نصر ينصر.
(258) صحيح البخارى، كتاب البيوع ، باب بيع الثمار قبل ان يبدو صلاحها ، ح: 2194 – صحيح مسلم ، كتاب البيوع ، باب النهي عن بيع الثمار قبل بدو صلاحها ، ح: 1534
Explanation of the Hadith:
This prohibition is to protect the seller and the buyer from any kind of loss.
259 – الْحَدِيثُ الْخَامِسُ: عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ: { أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ بَيْعِ الثِّمَارِ حَتَّى تُزْهِيَ قِيلَ: وَمَا تُزْهِي؟ قَالَ: حَتَّى تَحْمَرَّ . قَالَ: أَرَأَيْتَ إنْ مَنَعَ اللَّهُ الثَّمَرَةَ ، بِمَ يَسْتَحِلُّ أَحَدُكُمْ مَالَ أَخِيهِ؟ . }
It is narrated from Anas bin Malik, may Allah be pleased with him, that the Messenger of Allah, peace be upon him, forbade the buying and selling of fruits until they become fully ripe. It was asked, what is meant by becoming ripe? He, peace be upon him, said: until they turn red. He said: What do you think, if Allah prevents the fruit from ripening, then how can any of you consider his brother’s property lawful?
Explanation of the vocabulary:
ترهي: The meaning of becoming ripe is also that they become well matured. / Singular feminine. Absent indicative verb, verb form.
Explanation of the Hadith:
In one narration, the Prophet, peace be upon him, said:
لَا يَبِيعُ حَاضِرٌ لِبَادٍ ، دَعُوا النَّاسَ يَرْزُقُ اللهُ بَعْضَهُمْ مِنْ بَعْضٍ
If you sell fruit to your brother and a calamity befalls it, then it is not lawful for you to take any price from him; how can you unjustly hold your brother’s property?
(259) صحيح البخارى، كتاب البيوع، باب اذا باع الثمار قبل ان يبدو صلاحها ، ح: 2198 – صحيح مسلم ، كتاب المساقات ، باب وضع الجوائح ، ح: 1555
