سنن ترمذي
Tirmidhi
كتاب البيوع عن رسول الله صلى الله عليه وسلمThe Book on Business
باب مَا جَاءَ فِي شِرَاءِ الْقِلاَدَةِ وَفِيهَا ذَهَبٌ وَخَرَزٌChapter: ….
Hadith 1255
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ أَبِي شُجَاعٍ سَعِيدِ بْنِ يَزِيدَ، عَنْ خَالِدِ بْنِ أَبِي عِمْرَانَ، عَنْ حَنَشٍ الصَّنْعَانِيِّ، عَنْ فَضَالَةَ بْنِ عُبَيْدٍ، قَالَ : اشْتَرَيْتُ يَوْمَ خَيْبَرَ قِلَادَةً بِاثْنَيْ عَشَرَ دِينَارًا فِيهَا ذَهَبٌ ، وَخَرَزٌ فَفَصَلْتُهَا ، فَوَجَدْتُ فِيهَا أَكْثَرَ مِنَ اثْنَيْ عَشَرَ دِينَارًا . فَذَكَرْتُ ذَلِكَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : " لَا تُبَاعُ حَتَّى تُفْصَلَ " . حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا ابْنُ الْمُبَارَكِ، عَنْ أَبِي شُجَاعٍ سَعِيدِ بْنِ يَزِيدَ، بِهَذَا الْإِسْنَادِ نَحْوَهُ . قَالَ أَبُو عِيسَى 12 : هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ، وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ ، لَمْ يَرَوْا أَنْ يُبَاعَ السَّيْفُ مُحَلًّى ، أَوْ مِنْطَقَةٌ مُفَضَّضَةٌ ، أَوْ مِثْلُ هَذَا بِدَرَاهِمَ حَتَّى يُمَيَّزَ وَيُفْصَلَ ، وَهُوَ قَوْلُ : ابْنِ الْمُبَارَكِ ، وَالشَّافِعِيِّ ، وَأَحْمَدَ ، وَإِسْحَاق ، وَقَدْ رَخَّصَ بَعْضُ أَهْلِ الْعِلْمِ فِي ذَلِكَ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ .
Fadala bin Ubaid (may Allah be pleased with him) says: On the day of Khaybar, I bought a necklace for twelve dinars, in which gold and gems were embedded. When I broke it apart and separated them, I found that I got more than twelve dinars from it. I mentioned this to the Prophet (peace and blessings of Allah be upon him), and he said: "(Necklaces in which gold and gems are embedded) should not be sold until they are separated." Similarly, the author has narrated a hadith from Qutaybah with the same chain of narration. © Imam Tirmidhi says:
1- This hadith is Hasan Sahih (good and authentic).
2- Some of the companions and other scholars among the people of knowledge have acted upon this. These people do not consider it permissible to sell a sword or belt inlaid with silver or other similar things for dirhams until the silver is separated from them. This is also the opinion of Ibn al-Mubarak, Shafi'i, Ahmad, and Ishaq bin Rahwayh.
3- And some of the companions and other scholars among the people of knowledge have permitted it.
1- This hadith is Hasan Sahih (good and authentic).
2- Some of the companions and other scholars among the people of knowledge have acted upon this. These people do not consider it permissible to sell a sword or belt inlaid with silver or other similar things for dirhams until the silver is separated from them. This is also the opinion of Ibn al-Mubarak, Shafi'i, Ahmad, and Ishaq bin Rahwayh.
3- And some of the companions and other scholars among the people of knowledge have permitted it.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
This hadith establishes that if something is mixed with gold and one wishes to sell it in exchange for gold, it is necessary to separate the gold. This is because the Prophet (sallallahu alayhi wa sallam) forbade selling it without separating the gold. In this way, the gold will be separated and an equal weight of gold will be taken in exchange, and the price of the remaining item will be determined separately. In this manner, there will be no risk of deficiency or excess. If it is not separated and only estimation and conjecture are relied upon, then the possibility of deficiency or excess remains.
Imam Shafi‘i, Imam Ahmad, Imam Ishaq, and other hadith scholars hold this view. However, according to Imam Abu Hanifah, if the separate gold is certainly more than the gold mixed with the item, then it is permissible, because the excess value will be considered the price of the other item. If the separate gold is equal to or less than the mixed gold, then it is not permissible. But the question arises: without separating, how will it be determined whether it is less, equal, or more?
According to Imam Malik, if the gold is present only incidentally and as a subsidiary, and the main thing is the other item, then it will be considered as merchandise, and it is permissible to sell it for an equal weight of gold. However, it is clear that in the presence of this hadith, there is no room for this position. Similarly, the position of Hammad ibn Abi Sulayman is entirely baseless, that it is permissible to sell it in every case, whether the amount of gold is less or more, because this view is completely contrary to the hadith.
This hadith establishes that if something is mixed with gold and one wishes to sell it in exchange for gold, it is necessary to separate the gold. This is because the Prophet (sallallahu alayhi wa sallam) forbade selling it without separating the gold. In this way, the gold will be separated and an equal weight of gold will be taken in exchange, and the price of the remaining item will be determined separately. In this manner, there will be no risk of deficiency or excess. If it is not separated and only estimation and conjecture are relied upon, then the possibility of deficiency or excess remains.
Imam Shafi‘i, Imam Ahmad, Imam Ishaq, and other hadith scholars hold this view. However, according to Imam Abu Hanifah, if the separate gold is certainly more than the gold mixed with the item, then it is permissible, because the excess value will be considered the price of the other item. If the separate gold is equal to or less than the mixed gold, then it is not permissible. But the question arises: without separating, how will it be determined whether it is less, equal, or more?
According to Imam Malik, if the gold is present only incidentally and as a subsidiary, and the main thing is the other item, then it will be considered as merchandise, and it is permissible to sell it for an equal weight of gold. However, it is clear that in the presence of this hadith, there is no room for this position. Similarly, the position of Hammad ibn Abi Sulayman is entirely baseless, that it is permissible to sell it in every case, whether the amount of gold is less or more, because this view is completely contrary to the hadith.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4076
