صحيح البخاري
Bukhari
كتاب البيوعThe Book of Sales (Bargains)
بَابُ بَيْعِ الْفِضَّةِ بِالْفِضَّةِ:Chapter. Selling of silver for silver.
Hadith 2176
اُردوEn
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ سَعْدٍ ، حَدَّثَنَا عَمِّي ، حَدَّثَنَا ابْنُ أَخِي الزُّهْرِيِّ ، عَنْ عَمِّهِ ، قَالَ : حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللَّهِ ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَرَضِيَ اللَّهُ عَنْهُ ، أَنَّ أَبَا سَعِيدٍ الْخُدْرِيّ حَدَّثَهُ مِثْلَ ذَلِكَ حَدِيثًا ، عَنِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَلَقِيَهُ عَبْدُ اللَّهِ بْنُ عُمَرَ ، فَقَالَ : يَا أَبَا سَعِيدٍ ، مَا هَذَا الَّذِي تُحَدِّثُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ فَقَالَ أَبُو سَعِيدٍ : فِي الصَّرْفِ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " الذَّهَبُ بِالذَّهَبِ مِثْلًا بِمِثْلٍ ، وَالْوَرِقُ بِالْوَرِقِ مِثْلًا بِمِثْلٍ " .
Narrated Abu Sa`id: (Concerning exchange) that he heard Allah's Apostle saying, "Do not sell gold for gold unless equal in weight, and do not sell silver unless equal in weight."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
In this hadith, there is proof for Imam Shafi‘i rahimahullah that if one person owes another dirhams as a debt, and the other owes him dinars as a debt, then their sale (exchange) is not permissible, because this is the sale of al-kali bil-kali (selling a deferred payment for another deferred payment).
That is, selling credit for credit.
And in another hadith, this is explicitly prohibited, and the authors of the Sunan have narrated from Ibn ‘Umar radi Allahu anhu that he used to sell camels in Baqi‘, sometimes selling for dinars and taking dirhams, and sometimes selling for dirhams and taking dinars.
He asked the Messenger of Allah sallallahu alayhi wa sallam about this issue, and he (sallallahu alayhi wa sallam) said: There is no objection to it,
provided that it is taken at the rate of that same day,
and that they do not separate from each other without taking (possession).
In this hadith, there is proof for Imam Shafi‘i rahimahullah that if one person owes another dirhams as a debt, and the other owes him dinars as a debt, then their sale (exchange) is not permissible, because this is the sale of al-kali bil-kali (selling a deferred payment for another deferred payment).
That is, selling credit for credit.
And in another hadith, this is explicitly prohibited, and the authors of the Sunan have narrated from Ibn ‘Umar radi Allahu anhu that he used to sell camels in Baqi‘, sometimes selling for dinars and taking dirhams, and sometimes selling for dirhams and taking dinars.
He asked the Messenger of Allah sallallahu alayhi wa sallam about this issue, and he (sallallahu alayhi wa sallam) said: There is no objection to it,
provided that it is taken at the rate of that same day,
and that they do not separate from each other without taking (possession).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2177
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Hafiz Ibn Hajar rahimahullah states:
By "mithlu dhalik" (like that), it is meant that Abu Sa'id al-Khudri radi Allahu anhu narrated the hadith in a manner similar to the one narrated from Umar radi Allahu anhu, as is evident from the narration of Isma'ili.
In it, there is explicit mention that the content of Abu Sa'id al-Khudri's radi Allahu anhu hadith was the same as that of the hadith narrated from Umar radi Allahu anhu, and furthermore, this incident occurred with Ibn Umar radi Allahu anhu.
There is also an incident of Abu Sa'id al-Khudri radi Allahu anhu with Ibn Abbas radi Allahu anhu, which will be mentioned later (Hadith: 2178, 2179).
(2)
It should be noted that if a person is owed dirhams by someone, and another person is owed dinars by him, then these two cannot engage in buying and selling dirhams and dinars with each other. This is because if it is not permissible to buy and sell on credit from one side and cash from the other, then how can it be valid to sell on credit from both sides?
(Fath al-Bari: 4/481)
(1)
Hafiz Ibn Hajar rahimahullah states:
By "mithlu dhalik" (like that), it is meant that Abu Sa'id al-Khudri radi Allahu anhu narrated the hadith in a manner similar to the one narrated from Umar radi Allahu anhu, as is evident from the narration of Isma'ili.
In it, there is explicit mention that the content of Abu Sa'id al-Khudri's radi Allahu anhu hadith was the same as that of the hadith narrated from Umar radi Allahu anhu, and furthermore, this incident occurred with Ibn Umar radi Allahu anhu.
There is also an incident of Abu Sa'id al-Khudri radi Allahu anhu with Ibn Abbas radi Allahu anhu, which will be mentioned later (Hadith: 2178, 2179).
(2)
It should be noted that if a person is owed dirhams by someone, and another person is owed dinars by him, then these two cannot engage in buying and selling dirhams and dinars with each other. This is because if it is not permissible to buy and sell on credit from one side and cash from the other, then how can it be valid to sell on credit from both sides?
(Fath al-Bari: 4/481)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2177
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
Riba:
Its meaning is increase, excess, or augmentation.
And Allamah Abu Bakr al-Jassas has defined it as follows:
(al-qardh al-mashrut fihi al-ajal wa ziyadat mal ‘ala al-mustaqriz)
That is, to take an increase from the debtor on a deferred loan.
And there is a marfu‘ and mawquf hadith:
(kullu qardh jarra manfa‘atan fahuwa riba)
Any loan that brings a benefit is riba (usury).
La tashfu:
This is derived from "shaf",
which means
both increase and decrease,
so the meaning is,
do not make it less or more than each other, let it be equal,
let them be equal.
Benefits and Issues:
There are two types of riba: (1)
Riba al-nasi’ah:
The prohibition of which is mentioned in the Noble Qur’an,
therefore it is also called riba al-Qur’an,
in which, by giving money on credit,
profit or increase is taken on it.
(2)
Riba al-fadl:
The prohibition of which is mentioned in the hadiths,
therefore it is also called riba al-hadith,
in which the mutual exchange of the same kind of commodity is done with increase or decrease,
for example, on one side there are four kilos of wheat and on the other side six kilos of wheat,
or on one side two tolahs of gold and on the other side three tolahs or two and a half tolahs of gold—this is not permissible. The ruling for the currency of a country is the same as that of gold and silver,
increase or decrease in exchange is not permissible,
likewise, it is necessary that the exchange be hand to hand, cash for cash,
the exchange of present (najiz)
with absent (ghayr mawjud)
is not permissible.
Vocabulary of the Hadith:
Riba:
Its meaning is increase, excess, or augmentation.
And Allamah Abu Bakr al-Jassas has defined it as follows:
(al-qardh al-mashrut fihi al-ajal wa ziyadat mal ‘ala al-mustaqriz)
That is, to take an increase from the debtor on a deferred loan.
And there is a marfu‘ and mawquf hadith:
(kullu qardh jarra manfa‘atan fahuwa riba)
Any loan that brings a benefit is riba (usury).
La tashfu:
This is derived from "shaf",
which means
both increase and decrease,
so the meaning is,
do not make it less or more than each other, let it be equal,
let them be equal.
Benefits and Issues:
There are two types of riba: (1)
Riba al-nasi’ah:
The prohibition of which is mentioned in the Noble Qur’an,
therefore it is also called riba al-Qur’an,
in which, by giving money on credit,
profit or increase is taken on it.
(2)
Riba al-fadl:
The prohibition of which is mentioned in the hadiths,
therefore it is also called riba al-hadith,
in which the mutual exchange of the same kind of commodity is done with increase or decrease,
for example, on one side there are four kilos of wheat and on the other side six kilos of wheat,
or on one side two tolahs of gold and on the other side three tolahs or two and a half tolahs of gold—this is not permissible. The ruling for the currency of a country is the same as that of gold and silver,
increase or decrease in exchange is not permissible,
likewise, it is necessary that the exchange be hand to hand, cash for cash,
the exchange of present (najiz)
with absent (ghayr mawjud)
is not permissible.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4054
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
"Sawa'an bi-sawa'in":
For example, "mithlan bi-mithlin" — this is an emphasis and intensification on being equal in weight.
And in gold and silver, the reason or cause for the prohibition of disparity (tafadul), i.e., increase or decrease, is that they are measured and of the same kind (homogeneous).
This is the view of Imam Abu Hanifah, Imam Ahmad, Ishaq ibn Rahwayh, and others.
According to Imam Shafi'i,
the reason is their being a price (thaman) and of the same kind (homogeneous).
One narration from Imam Ahmad is also this,
and Imam Malik's opinion is also the same.
And the correct view is this.
Therefore, the exchange of currency of one country
must be hand to hand and equal for equal.
And if the exchange is of the currency of another country,
then, due to the change of kind (jins), disparity (increase or decrease) will be permissible, but the exchange must be cash for cash (immediate transaction).
"Sawa'an bi-sawa'in":
For example, "mithlan bi-mithlin" — this is an emphasis and intensification on being equal in weight.
And in gold and silver, the reason or cause for the prohibition of disparity (tafadul), i.e., increase or decrease, is that they are measured and of the same kind (homogeneous).
This is the view of Imam Abu Hanifah, Imam Ahmad, Ishaq ibn Rahwayh, and others.
According to Imam Shafi'i,
the reason is their being a price (thaman) and of the same kind (homogeneous).
One narration from Imam Ahmad is also this,
and Imam Malik's opinion is also the same.
And the correct view is this.
Therefore, the exchange of currency of one country
must be hand to hand and equal for equal.
And if the exchange is of the currency of another country,
then, due to the change of kind (jins), disparity (increase or decrease) will be permissible, but the exchange must be cash for cash (immediate transaction).
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4057
Shaykh Dr. Abdur Rahman Freywai
Explanation: 1؎ :
Selling gold and silver in exchange for gold and silver on the spot is called "bay‘ sarf" (currency exchange transaction).
Selling gold and silver in exchange for gold and silver on the spot is called "bay‘ sarf" (currency exchange transaction).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1241
Hafiz Muhammad Ameen
"Do not trade," meaning that credit transactions are not permissible because the value and mutual ratio of gold and silver keep changing. In such a situation, there is a possibility of dispute. The Shari'ah does not approve of discord.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4574
Hafiz Zubair Ali Zai
Hadith Authentication: [و اخرجه البخاري 2177، و مسلم 1584، من حديث مالك به]
Jurisprudential Explanation:
➊ Any increase in the exchange of gold and silver is forbidden, whether it is on the spot or deferred.
➋ If the commodities are different, then currency exchange is permissible, for example, giving riyals to take rupees or giving rupees to take riyals, etc.
➌ Muhammad Tahir al-Qadri (Barelvi) has quoted from Ahmad Raza Khan Barelvi that “if a person sells a ten-rupee note to another person for twelve (12) rupees on a promise of one year, then this is permissible.” [بلا سُود بنکاری/عبوری خاکہ طبع سوم جولائی 1987ء ص100]
Barelvi Sahib’s declaring this act permissible is completely incorrect; rather, the truth is that this is explicit usury (riba). Sayyiduna Fadala bin Ubaid radi Allahu anhu said: «كل قرض جر منفعته فهو وجه من وجوه الربا» Every loan that draws a benefit is one of the types of usury. [السنن الكبريٰ للبيهقي 5/350 وسنده صحيح وأخطأ من ضعفه]
Jurisprudential Explanation:
➊ Any increase in the exchange of gold and silver is forbidden, whether it is on the spot or deferred.
➋ If the commodities are different, then currency exchange is permissible, for example, giving riyals to take rupees or giving rupees to take riyals, etc.
➌ Muhammad Tahir al-Qadri (Barelvi) has quoted from Ahmad Raza Khan Barelvi that “if a person sells a ten-rupee note to another person for twelve (12) rupees on a promise of one year, then this is permissible.” [بلا سُود بنکاری/عبوری خاکہ طبع سوم جولائی 1987ء ص100]
Barelvi Sahib’s declaring this act permissible is completely incorrect; rather, the truth is that this is explicit usury (riba). Sayyiduna Fadala bin Ubaid radi Allahu anhu said: «كل قرض جر منفعته فهو وجه من وجوه الربا» Every loan that draws a benefit is one of the types of usury. [السنن الكبريٰ للبيهقي 5/350 وسنده صحيح وأخطأ من ضعفه]
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 259
