This excerpt is taken from Sheikh Muhammad Mazhar Al-A'zami's book Ruh al-Tijarat (related to buying and selling) and is based on 40 hadiths.
Hadith Number: 1
عن ابن عمر قال قال رسول الله ﷺ التاجر الأمين الصدوق المسلم مع الشهداء يوم القيامة.
Translation: It is narrated from Hazrat Ibn Umar (may Allah be pleased with him) that the Messenger of Allah ﷺ said: A true trustworthy Muslim merchant will be with the martyrs on the Day of Resurrection.
Reference: Ibn Majah: 2139, Hakim: 2142, Dar Qutni: 2812, Mu'jam al-Awsat by al-Tabarani: 7394, Al-Sunan al-Kubra by al-Bayhaqi: 10416, Shu'ab al-Iman: 1175/4514. This hadith is Hasan Sahih. See Sahih al-Targhib wa al-Tarhib: 1783
Explanation:
The importance of truthfulness is always, everywhere, and for everyone. But the honesty of a merchant is something else entirely. In view of this importance, the Messenger of Allah ﷺ said: A truthful and trustworthy merchant will be on the Day of Judgment at the rank and status of the martyrs. The fundamental reason for this is that a person is very greedy; the dominance of greed damages truthfulness and trustworthiness, and such opportunities come to a merchant more often. Therefore, if a merchant, despite all opportunities, remains steadfast in his truthfulness and trustworthiness without being overcome by the greed for wealth and riches, then this is a very great matter and a great struggle against the self. It is as if he has waged jihad against his own self, and the right of a mujahid is to be with the martyrs on the Day of Judgment. Hence, a truthful and trustworthy merchant will be with the martyrs on the Day of Judgment.
Is it not a fact that a truthful merchant will indeed be with the martyrs on the Day of Judgment, which is a great success and happiness for him, but even in this world, such a person is respected and honored by everyone. In the crowd of the market, he is known and famous because of his honesty, as if the merchant's truthfulness makes him honorable and respected in both this world and the Hereafter.
Hadith Number: 2
عن صخر الغامدي، قال: قال رسول الله ﷺ: اللهم بارك لأمتي في بكورها، قال: وكان إذا بعث سرية، أو جيشا بعثهم في أول النهار، قال:وكان صخر رجلا تأجرا وكان إذا بعث تجارة بعث أول النهار فأثرى وكثر ماله.
Translation: Hazrat Sakhr Al-Ghamdi (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said: O Allah, bless my Ummah in the morning time. And he said that when you sent out a military expedition or army, you sent them out in the morning. Hazrat Sakhr was a merchant; when he sent his trade goods, he sent them in the morning. Consequently, he became wealthy and his wealth increased greatly.
Reference: Abu Dawood: 2606, Tirmidhi: 1212, Ibn Majah: 2236, Musnad Ahmad: 15438. This hadith is authentic. See Sahih al-Targhib wal-Tarhib: 1993
Explanation:
The morning time is very beautiful and pleasant; a person feels enthusiasm, energy, and hope because after resting all night, all the organs and limbs of a person become ready to work again with new strength and power. Therefore, when a person goes out to work in the morning, the work is done very easily, and Allah Almighty blesses it. The Messenger of Allah ﷺ prayed for his Ummah to have blessings in their mornings, and he used to send out every army and battalion in the morning so that the members of the Ummah could adopt this method and achieve success in this world as well. Accordingly, Hazrat Sakhr Al-Ghamdi proved to be a successful trader by trading in the morning and benefited from Allah's blessings.
Hadith Number: 3
عن عبد الرحمن بن شبل رضي الله عنه قال سمعت رسول اللهﷺ يقول إن التجار هم الفجار قال يا رسول الله أليس قد أحل الله البيع قال بلى ولكنهم يحلفون فيأثمون و يحدثون ويكذبون.
Translation: Hazrat Abdur Rahman bin Shibl رضي الله عنه narrates that I heard the Messenger ﷺ saying, "Indeed, merchants are wicked." I said, "O Messenger of Allah, has not Allah made trade lawful?" He said, "Why not, but when they swear, they become sinful, and when they speak, they lie."
Reference: Musnad Ahmad: 15669/15530, Masawi al-Akhlaq lil-Hurr al-Khariti: 117, Hakim: 2146, Al-Sunan al-Kubra lil-Bayhaqi: 10415 This hadith is authentic, see [Sahih al-Targhib wa al-Tarhib: 1786]
Explanation:
Trade is a good profession. The Messenger of Allah ﷺ himself engaged in trade, and a large group of the Companions, may Allah be pleased with them, also engaged in trade. However, this profession is good only when it is conducted in the light of Islamic teachings and its etiquettes and conditions, keeping it free and pure from false oaths and falsehood. But very few traders observe these etiquettes and conditions in their trade. Most traders take false oaths and resort to lying; in fact, some become so accustomed to oaths and lies that they do not even feel that they are doing something wrong or committing a sin when they swear falsely or lie. Since this is the state of most traders, the Messenger of Allah ﷺ said that indeed traders are sinners.
Hadith Number: 4
عن عبيد بن عمير:أن أبا موسى الأشعري استأذن على عمر بن الخطاب رضي الله عنه، فلم يؤذن له، وكأنه كان مشغولا، فرجع أبو موسى ففرغ عمر، فقال: ألم أسمع صوت عبد الله بن قيس ائذنوا له ؟ قيل: قد رجع فدعاه، فقال: كنا نؤمر بذلك ، فقال : تأتيني على ذلك بالبينة ، فانطلق إلى مجلس الأنصار، فسألهم ، فقالوا: لا يشهد لك على هذا إلا أصغرنا أبو سعيد الخدري، فذهب بأبي سعيد الخدري، فقال عمر: أخفي هذا علي من أمر رسول الله صلى الله عليه وسلم، ألهاني الصفق بالأسواق يعني الخروج إلى تجارة.
Translation: Ubaid bin Umair said, Abu Musa Ash'ari (may Allah be pleased with him) sought permission to meet Umar bin Khattab (may Allah be pleased with him), but permission was not granted. Probably, you were busy at that time. Therefore, Abu Musa (may Allah be pleased with him) returned. Then when Umar (may Allah be pleased with him) was free, he said, "Did I not hear the voice of Abdullah bin Qais (Abu Musa, may Allah be pleased with him)? Allow him to come in." It was said that he had already left. So Umar (may Allah be pleased with him) called him back. Abu Musa (may Allah be pleased with him) said that we had the instruction (from the Prophet ﷺ) that if permission is not granted after asking three times, one should return. Upon this, Umar (may Allah be pleased with him) said, "Bring a witness for this hadith." Abu Musa (may Allah be pleased with him) went to the assembly of the Ansar and asked them about this hadith (whether anyone had heard it from the Prophet ﷺ). They said that the testimony would be given by the one among us who is very young. They took Abu Sa'id Khudri (may Allah be pleased with him) with them. Upon hearing this, Umar (may Allah be pleased with him) said: "A command of the Prophet ﷺ has been hidden from me. Alas, the buying and selling in the markets kept me busy." He meant trade.
Reference: Sahih al-Bukhari:2062], [Sahih Muslim:2153
Explanation:
Trade and commerce are necessary for earning a livelihood, but commercial engagements can sometimes become so extensive that they hinder the path of religion and its teachings. Even a great companion and devout person like Hazrat Umar (may Allah be pleased with him) had to admit that due to his commercial engagements, he was unaware of certain religious matters. The Ansar also sent their youngest person to testify, so it would be known that this was something even the young and inexperienced knew. Hazrat Umar (may Allah be pleased with him) first asked for proof, and after receiving the proof, immediately accepted the truth. This shows that these people were somewhat cautious regarding the sayings of the Messenger of Allah ﷺ, and after verification, pride did not prevent them from accepting the truth, even if they were the caliph of the time. This is true piety and a high standard of religiosity. Commercial engagements are understandable, but a merchant should also consider whether a few moments during the day or night can be devoted to studying Islamic books amidst these engagements. While the entire time is devoted solely to trade, if this thought arises, it will not be difficult to allocate a few moments for Islamic knowledge. In fact, the merchant will benefit in two ways: first, by gaining knowledge, and second, by experiencing mental peace free from commercial troubles for a while, which is rarely available to a merchant.
Hadith Number: 5
عن عمرو بن شعيب عن أبيه عن جده قال نهى رسول الله ﷺ عن البيع والإبتياع وعن تناشد الأشعار في المساجد۔
Translation: Hazrat Umar bin Shu'aib narrates that the Messenger of Allah ﷺ forbade buying and selling and reciting poetry in the mosque.
Reference: Ibn Majah: 749, Abu Dawood: 1079, Tirmidhi: 322, Nasa'i: 715, Ahmad: 2676, Ibn Khuzaymah: 1304. This hadith is Hasan. See Ibn Majah: 749
Explanation:
The mosque is the house of Allah, which is special for the remembrance of Allah and worship of Allah. In contrast, buying and selling is purely a worldly matter, in which most people lie. Therefore, using a sacred and pure place like the mosque for purely worldly affairs has been prohibited so that its sanctity is not violated through lies and falsehood.
In the second part of the Hadith, reciting poetry in the mosque is prohibited, whereas other narrations prove that Hazrat Hassan bin Thabit (RA) used to recite poetry to the Prophet ﷺ in the mosque. Therefore, it should be understood that generally, poetry tends to arouse emotions and stimulate desires. If such elements are found in the poetry, then reciting it in the mosque is not correct. On the contrary, if the poetry mentions the Oneness of Allah, the Prophethood of the Messenger of Allah ﷺ, or contains Islamic teachings, then reciting such poetry in the mosque is permissible.
Hadith Number: 6
عن أبي هريرة قال سمعت رسول الله ﷺ يقول: الحلف منفقة للسلعة ممحقة للبركة.
Translation: Narrated by Hazrat Abu Huraira that I heard the Messenger of Allah ﷺ say: Swearing causes goods to be sold, but it destroys blessings.
Reference: Bukhari: 2087, Muslim: 1606, Abu Dawood: 3335, Nasai: 4466
Explanation:
In another narration, the Messenger of Allah ﷺ said: Avoid swearing in sales because it may cause the goods to be sold, but the blessing will be lost.
Reference: Sunan Ibn Majah: 2209
From the above two narrations, it is understood that taking an absolute and unnecessary oath is enough to remove blessings, let alone if it is a false oath. When an absolute oath removes blessings from trade, it is obvious that a false oath will have a much worse effect on trade. But unfortunately, for temporary profit, the one who takes a false oath forgets that his goods may sell on time, but its invisible effect is certain because the Prophet ﷺ has informed us about it. A trader and shopkeeper take false oaths in many ways: One is that he takes an unnecessary false oath about the purchase price of the goods, saying that he bought the goods for such and such amount, so how can he sell it for less? I too must get some profit, which is outright false, but because of the oath, the buyer is deceived and thinks that since the shopkeeper is swearing, he must be making some profit, so he buys the goods. The second case of taking a false oath is when the shopkeeper swears that so-and-so has given this price, and if I had not paid that much, because it is not affordable, then how can I sell it to you for less? Then the buyer is deceived and buys. The third case is when the shopkeeper swears that if he sells at this price, he will not make even a single penny profit. The fourth case is when he swears that he has not sold this item to anyone for this price, but since you are a relative, he is giving it to you at this price. The fifth case is when the shopkeeper swears and challenges that this price is not available anywhere in the entire market. Besides these, he takes oaths in various other ways. Because of his oath, the buyer is deceived, so the shopkeeper’s goods are sold, but Allah Almighty removes blessings from his business, whose effects gradually manifest, and the business fails. After the business fails, he does not consider the real cause but looks for other various reasons, resulting in him not abandoning this bad trait and habit.
Hadith Number: 7
عن حكيم بن حزام رضي الله عنه عن النبيﷺ البيعان بالخيار ما لم يتفرقا، أو قال حتى يتفرقا فإن صدقا وبينا، بورك لهما في بيعهما، وإن كتما و كذبا، محقت بركة بيعهما.
Translation: Hazrat Hakim bin Hizam narrates, the Messenger of Allah ﷺ said: Every buyer and seller has the option (to cancel the sale) as long as they have not separated from each other. If both speak the truth and disclose (do not hide defects), then their transaction is blessed, and if both lie and hide (defects), then their blessing is removed.
Reference: Bukhari: 2079/2082/2114/2110, Muslim: 1532, Abu Dawood: 3459, Tirmidhi: 1246, Nasa'i: 4469, 4462
Explanation:
The effect of everything is not visible to the eyes but it certainly exists, which a person sees and feels with the eyes of the heart. The effect of falsehood and truth is also like this, which is not always visible. In buying and selling, apparently, falsehood seems profitable to the liar, as the goods that seemed difficult to sell were sold by hiding them behind the veil of falsehood. The reality is that the effect of falsehood is certain, as is evident from the mentioned hadith that blessings are removed by falsehood. We also see in society that many shopkeepers brighten their shops by lying, but very soon that shop loses its existence, which is the result of that falsehood, which is not visible but certainly has an effect.
Hadith Number: 8
عن قيس بن أبي غرزة، قال كنا في عهد رسول اللهﷺ نسمى السماسرة فمر بنا رسول الله ﷺ فسمانا باسم هو أحسن منه فقال يا معشر التجار إن البيع يحضره اللغو والخلف فشوبوه بالصدقة.
Translation: It is narrated from Hazrat Qais bin Abu Ghurazah that he said, during the time of the Prophet Muhammad ﷺ, we were called brokers (middlemen). Once the Prophet ﷺ passed by us and gave us a better name, and said, "O group of traders, in sales there are oaths and vain talk, so give charity along with it."
Reference: Nasa'i: 3828/4468, Sunan Ibn Majah: 2145, Musannaf Abdul Razzaq Al-San'ani: 15961, Musnad Al-Humaydi: 442, Musannaf Ibn Abi Shaybah: 22198 This hadith is authentic. See also [Sunan Nasa'i: 3828]
Explanation:
Allah Almighty has incorporated a certain degree of ease in His upright religion and has taken human nature into consideration, so that if, according to human and natural demands, a merchant makes a mistake such as taking an oath, which should not have happened, then the best way to rectify it is to give some charity and alms, which will benefit the poor and needy, and the merchant's slip will also be compensated. But this is only in cases where such mistakes occur according to human demands. If a merchant deliberately takes false oaths from morning till evening, speaks vainly, and thinks that since the Shariah has given us a concession, we will compensate for it through charity, then it should be known that the Messenger of Allah ﷺ said about such merchants: [ان التجار هم الفجار] meaning merchants are wicked, and he also explained the reason that they become sinful by swearing and lie when they speak.
Hadith Number: 9
عن أبي سعيد الخدري يقول قال: رسول الله ﷺ إنما البيع عن تراض.
Translation: Hazrat Abu Saeed Khudri narrates that the Messenger of Allah ﷺ said: "Sale is based on mutual consent."
Reference: Sunan Ibn Majah: 2185, Takhrij al-Ahadith al-Marfoo'ah: 739, Sahih Ibn Hibban: 4967, this hadith is authentic. See [Sunan Ibn Majah: 2185]
Explanation:
In buying and selling, generally one person has the goods, and the other has the money; one sells the goods and the other buys. In buying and selling, the consent of both the buyer and the seller is necessary. If one person is ready to sell, and the other is willing to buy at the desired price, then the sale will be valid. Conversely, if one person is not ready to sell, the other person cannot buy at any price, or if one person is not willing to buy, the seller cannot sell at any price. If a person wants to buy some goods, he has full authority to negotiate the price; he can exert all his power to reduce the price, but he cannot take it without consent. Many buyers are such that if the shopkeeper does not reduce the price according to their wish, they still take the goods but forcibly impose their own price and leave.
It should be known that the mentioned hadith is a warning for such people, that they should not engage in forced transactions, but rather trade with mutual consent.
Hadith Number: 10
عن جابر بن عبد الله رضي الله عنهما أن رسول الله قال: رحم الله رجلا سمحا إذا باع سمحا إذا باع وإذا اشترى وإذا اقتضى.
Translation: Narrated from Hazrat Jabir bin Abdullah, the Messenger of Allah ﷺ said: May Allah have mercy on the person who is gentle when selling, when buying, and when demanding repayment (of a loan).
Reference: Bukhari: 2076, Sunan Ibn Majah: 2203, Sahih Ibn Hibban: 4903, Al-Sunan Al-Kubra by Al-Bayhaqi: 10978
Explanation:
Gentleness is a good thing and harshness is a bad thing; gentleness is liked by both humans and Allah. Harshness is disliked by both humans and Allah. Therefore, everyone should use gentleness wherever it is needed and appropriate. One should try to avoid harshness in any case, except when circumstances demand harshness and there is no other option. Buying and selling and fulfilling human needs require gentleness, not harshness. Hence, it is necessary to behave with utmost gentleness in such situations so that every matter can be resolved gently. This will increase affection and love between people, create a good environment, and everyone will be satisfied with each other. Harsh behavior in buying, selling, and fulfilling needs is harmful to everyone, especially to the shopkeeper, because harsh behavior causes buyers to become averse, and very soon the shop will fail and the business will end. On the contrary, gentleness and good manners often impress the buyer, who may end up buying even unwillingly.
Hadith Number: 11
عن ابن عمر رضي الله عنهما عن رسول الله ﷺ أنه قال إذا تبايع الرجلان، فكل واحد منهما بالخيار ما لم يتفرقا وكانا جميعا، أو يخير أحدهما الآخر، فإن خير أحدهما الآخر فتبايعا على ذلك فقد وجب البيع وإن تفرقا بعد أن تبايعا، ولم يترك واحد منهما البيع فقد وجب البيع.
Translation: Hazrat Abdullah bin Umar narrates that the Messenger of Allah ﷺ said: When two people engage in buying and selling with each other, each of them has the authority until they separate from each other while they were together, or one of them gives authority to the other, and both have agreed on the sale, then the sale becomes obligatory. And if after the sale they separate, and neither of them has revoked the sale, then the sale is obligatory.
Reference: Bukhari: 2113, Muslim: 1531, Sunan Abi Dawood: 3454, Sunan Nasai: 4472, Ibn Majah: 2181
Explanation:
Sometimes a person makes a sale, and while still there, realizes that he made a wrong sale, that he should have bought this item instead of that one or should have bought something else. In such a case, Shariah has provided ease, that if you are still there after the sale, not separated, you have full authority; if you wish, you can cancel the sale and take your money back. This situation can also occur with the shopkeeper; he may also realize after the sale that he should not have sold the item. Therefore, Shariah has also given him the authority that if the buyer has purchased the item and is still present, not separated, the shopkeeper can also say, "Brother, take your money, take the item, I do not want to sell the item." This authority exists only until they separate from each other; after separating, if either of them wants to cancel the sale, then mutual consent is necessary. Without each other's consent, the sale cannot be terminated.
Hadith Number: 12
حدثني جابر رضي الله عنه، أنه كان يسير على جمل له قد أعيا، فمر النبي صلى الله عليه وسلم فضربه، فدعا له، فسار بسير ليس يسير مثله، ثم قال: بعنيه بوقية؟ قلت: لا، ثم قال: بعنيه بوقية، فبعته، فاستثنيت حملانه إلى أهلي، فلما قدمنا أتيته بالجمل ونقدني ثمنه، ثم انصرفت، فأرسل على إثري، قال: ما كنت لآخذ جملك، فخذ جملك ذلك فهو مالك..
Translation: Hazrat Jabir bin Abdullah narrates that he was riding a camel that was tired. When the Messenger of Allah ﷺ passed by, he struck it and prayed for it. Then it walked in a way it had never walked before. The Prophet ﷺ said: "Sell it to me for one uqiyah." I said no. Then he said, "Sell it to me for one uqiyah," so I sold it to him, making an exception to go to my family. When we returned, I brought the camel. He paid me its price, then I left. He sent someone after me and said: "I was not the one to take your camel; take your camel, it is your property."
Reference: Bukhari: 2718, Muslim: 715, Sunan an-Nasa'i: 4641, Musnad Ahmad: 14195, Al-Sunan al-Kubra an-Nasa'i: 2188
Explanation:
If Hazrat Jabir (may Allah be pleased with him) had handed over the camel after the sale, it would have been difficult for him to reach home. Therefore, he mentioned going home first, which indicates that if a sale is made with such an exception that neither the buyer nor the seller suffers any other kind of loss, then making such an exception is permissible. However, any condition that prevents the buyer from obtaining full ownership or makes it difficult for him to take possession, for example, if the seller says: I am selling this camel to you but you cannot sell it to so-and-so or you cannot use it for such-and-such purpose, then this is not permissible.
Hadith Number: 13
عن أبي هريرة أن رسول الله ﷺ قال من حمل علينا السلاح فليس منا ومن غشنا فليس منا.
Translation: Hazrat Abu Huraira narrates that the Messenger of Allah ﷺ said: Whoever raises a weapon against us is not one of us, and whoever cheats is not one of us.
Reference: Muslim:101, Sunan Ibn Majah:2575, Musannaf Ibn Abi Shaybah:28931, Musnad Ahmad:8359/9396, Al-Adab Al-Mufrad:1280
Explanation:
According to the principles of Shariah, the consent of the buyer and seller, and the goods and price must all be determined and known; there should be no deception of any kind from any angle, because deception causes harm and also creates hatred. However, many shopkeepers deceive in the goods, causing loss to the buyer. There are different forms of deception in goods: one is that the goods have a defect which the shopkeeper does not disclose but hides and sells; another is that the goods are in a heap, with the top being standard and good, but the bottom is substandard and inferior. The sale is agreed upon by looking at the top goods, but the inferior goods are weighed inside and deception is done. In any case, if a person deceives in buying and selling or any matter, the Messenger of Allah ﷺ said that such a deceiver is not one of us. Despite this severe warning, many shopkeepers consider deception a great skill and think hiding defects and selling goods is their cleverness. However, this act of deception is considered reprehensible and bad in every respect—religiously and socially. Its consequences will be bad with Allah, and in this world, there are many examples where a shopkeeper’s business flourished due to deception, but eventually, his deception was exposed, and his business closed, becoming a lesson for others. Therefore, a deceitful shopkeeper should desist from deception and not consider it a skill to be proud of, because when every bad deed has a bad outcome, how can the outcome of deception be good?
Hadith Number: 14
عن ابن عمر الله أن رسول الله ﷺ نهى عن النجش.
Translation: Hazrat Ibn Umar (RA) narrates that the Prophet (PBUH) forbade (the practice of) Najasah (false bidding).
Reference: Bukhari:2142/6924], [Muslim:1516], [Sunan an-Nasa'i:4509], [Sunan Ibn Majah:2173]
Explanation:
Bai' Najsh means increasing the price to deceive. Some shopkeepers conspire with a person that when a buyer comes, he will also come after seeing him, and when the buyer sets a price for the goods, he will set a higher price than that, causing the buyer to be deceived and buy the goods at a higher price. Later, the buyer will realize that the price of the goods in the market is actually lower, but he was deceived into buying. Many shopkeepers keep their agents in the market (to deceive) who increase the price of goods not for buying but only to deceive. Such deception is neither permissible nor correct. The Prophet Muhammad ﷺ said: (الخديعة في النار،من عمل عملا ليس عليه أمرنا فهو رد). Meaning, deception leads to Hell, and whoever does something which we have not commanded is rejected. Bai' Najsh is outright deception, and deception is a great sin whose punishment is nothing but Hell. Hazrat Ibn Abi Awfa says: (الناجش: آكل ربا خائن), meaning the one who practices Najsh is a traitor like an usurer.
Hadith Number: 15
عن ابن عمر رضي الله عنهما يقول ذكر رجل لرسول اللهﷺ أنه يخدع في البيوع فقال رسول اللهﷺ من بايعت فقل لا خلابة فكان إذا بايع يقول لا خيابة.
Translation: It is narrated from Hazrat Abdullah bin Umar (may Allah be pleased with him) that a person was mentioned in the presence of the Messenger of Allah ﷺ who used to be deceived in sales. The Messenger of Allah ﷺ said to that person: When you make a sale, say, "Look, do not deceive me" (meaning if you deceive me, the sale will not be binding). Then that person, whenever he made a sale, would say, "Do not deceive me."
Reference: Bukhari:2407/2414, Muslim:1533, Sunan Abi Dawood:3500, Sunan an-Nasa'i:4484, Muwatta Imam Malik:98
Explanation:
Not everyone has experience in buying and selling, so those who are inexperienced often get deceived. The honesty of a merchant requires that he should not deceive, whether the buyer is experienced or inexperienced. That is why the Messenger of Allah ﷺ guided the buyer to say when purchasing, "Brother, do not deceive," so that even if deception occurs after saying this, the goods can be returned. Because the Shariah does not want anyone to suffer any harm in any way, whether they are inexperienced or of limited intellect. Most often, merchants wrongly try to take advantage of inexperience and limited intellect, which may seem profitable on the surface but is actually a loss-making deal.
Hadith Number: 16
عن النعمان بن بشير, قال قال النبي ﷺ: الحلال بين والحرام بين وبينهما أمور مشتبهة فمن ترك ما شبه عليه من الإثم كان لما استبان أترك ومن اجترأ على ما يشك فيه من الإثم أو شك أن يواقع ما استبان و المعاصي حمى الله من يرتع حول الحمى يوشك أن يواقعه.
Translation: It is narrated from Hazrat Nu'man bin Bashir that the Prophet Muhammad ﷺ said: The lawful (clear and evident) is clear, and the unlawful (clear and evident) is also clear, and between them are some things that are similar to both. Whoever leaves those doubtful things, whose sinfulness is uncertain, will certainly leave clear sin, and whoever is bold about doubtful things is likely to fall into clear unlawful acts. Sin is the pasture of Allah; whoever grazes near the pasture is close to entering it.
Reference: Bukhari:2051, Muslim:1599, Sunan Abi Dawood:3329, Tirmidhi:1205, Nasa'i:5713, Ibn Majah:3984
Explanation:
Imam Bukhari mentioned this hadith in the Book of Sales to indicate that just as there are halal, haram, and doubtful things in other matters, the same applies to buying and selling. Therefore, caution is necessary in trade. Because a person who deals in doubtful matters will gradually become habitual, the sense of halal and haram will vanish from his heart, and then he will start trading in haram things with great audacity. And the one who trades in haram things, uses them, and supports his family with them, his worldly life and hereafter will both be ruined and destroyed. What greater loss can a believer suffer than having his worldly life and hereafter spoiled?
Hadith Number: 17
عن أبي هريرة عن النبيﷺ قال: يأتي على الناس زمان لا يبالي المرء ما أخذ منه أمن الحلال أم من الحرام.
Translation: Hazrat Abu Huraira narrates that the Prophet ﷺ said: A time will come upon the people when they will not care whether they earn halal or haram.
Reference: Bukhari:2059/2083], [Nasa'i:4459], [Musnad Ibn al-Ja'd:2841], [Musnad Ahmad:9620/9838/10563], [Darimi:2578]
Reference: Sunan al-Kubra by Nasa'i:5998], [Sahih Ibn Hibban:6736]
Explanation:
In Islam, every lawful thing is valuable, and every unlawful thing is blameworthy. Therefore, those who use lawful things are also worthy of respect, and those who use unlawful things are blameworthy. The pure life of the Messenger of Allah ﷺ and the noble companions is a true example of using lawful things. It is the responsibility of those who believe in Allah and His Messenger ﷺ to adopt the use of lawful things as their way, especially in this era when the concept of lawful and unlawful will disappear from people's hearts, and people will not care about what is lawful and unlawful. At that time, it will be necessary to be as cautious as possible and to avoid the unlawful by using lawful things, which may seem difficult, but whoever seeks their livelihood in a lawful way and desires to eat lawful food, Allah Almighty will make it easy for them. Therefore, if a believer firmly resolves that I will only eat lawful food, Allah is the Provider and will surely grant them lawful sustenance. (إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينَ)،( (Adh-Dhariyat:8)
Whoever fears Allah and refrains from what He has forbidden, Allah provides for such a person in a way they cannot even imagine, (ومن يتق الله يجعل له مخرجا ويرزقه من حيث لا يحتسب: and whoever fears Allah, He removes their difficulties and provides for them from sources they never expect.
Reference: (Surah At-Talaq:3/2)
On the contrary, those who engage in the forbidden, Satan adorns and beautifies the forbidden to such an extent that they consider it the best means of livelihood.
Hadith Number: 18
عن أبي هريرة أن رسول الله ﷺ نهى أن يستام الرجل على سوم أخيه.
Translation: It is narrated from Hazrat Abu Huraira that the Messenger of Allah ﷺ forbade a man from increasing the price over his brother's price.
Reference: Muslim:1515, Ibn Majah:2172, Musnad Ishaq bin Rahwayh:226, Musnad Ahmad:9959/9899
Explanation:
Explaining the aforementioned hadith, Imam Nawawi (may Allah have mercy on him) writes that when the owner of the goods and the person wishing to buy them agree on the sale and purchase, and the sale has not yet been completed, if a third person says that he will buy the goods, then doing so is forbidden. After the seller and buyer have agreed on the sale, interference by a third person will cause dispute and enmity between them, which can extend from two individuals to two families, and then from two families to two neighborhoods, thereby disrupting the fabric of the Islamic society. People who should live together like milk and honey will become adversaries due to the minor mistake of one person. Therefore, the Shariah has prohibited all matters that can cause disputes, disagreements, or enmity among people. If bidding over bidding causes enmity and hostility on one hand, on the other hand, its harm will be that the prices of goods in the market will increase, which will be a loss borne by every member of society, while the trader will gain opportunities to earn.
Hadith Number: 19
عن أبي هريرة أن رسول الله ﷺ قال: لا يبيع بعضكم على بيع بعض.
Translation: It is narrated from Hazrat Abdullah ibn Umar (may Allah be pleased with them) that the Messenger of Allah ﷺ said: None of you should sell on another's sale (buying and selling).
Reference: Bukhari: 2165, Muslim: 1515/2563, Sunan Abi Dawood: 3437, Sunan al-Tirmidhi: 1134, Sunan al-Nasa'i: 4496, Sunan Ibn Majah: 2172
Explanation:
The form of selling on another's sale is that one person tells another that return the item you bought, I will give you the same item cheaper, or I will buy a better item from him at the same price, and this is forbidden. Another case is that one tells the seller, "Take back the goods you sold to so-and-so, I will buy them from you at a higher price," and this is forbidden. Because inciting the buyer or seller in this way may cause harm to both or to one of them, and it also creates dislike and estrangement. Therefore, the Shariah has prohibited this despicable act.
Hadith Number: 20
عن أبي هريرة أن رسول الله ﷺ قال من اشترى طعاما فلا يبعه حتى يكتاله.
Translation: It is narrated from Hazrat Abu Huraira (RA) that the Messenger of Allah ﷺ said: Whoever buys grain should not sell it until he measures it.
Reference: Muslim:1525/1528], [Abu Dawood:3496], [An-Nasa'i:4601], [Ibn Abi Shaybah:21340], [As-Sunan al-Kubra An-Nasa'i:6145], [As-Sunan al-Kubra Al-Bayhaqi:10686]
Explanation:
Shariah has taken into consideration that no one should be harmed consciously or unconsciously, therefore, caution has been made obligatory at the place of caution. If a person buys grain, then when he sells it himself, he should weigh it; he should not sell it on the same scale on which he bought it. Because if the seller made a mistake or negligence in weighing the first time, then the loss will fall on the second buyer. And if a complaint is made about the weight being less, the seller will try to avoid responsibility by saying that I gave you as much as I received. I did not add or subtract anything. The second buyer cannot complain to the first seller because, due to the intermediary, the seller will clearly say that I did not sell to you, nor do I have any relation with you. Therefore, you should complain to the one from whom you bought, not to me. In this way, the buyer will have to bear the loss consciously or unconsciously. Therefore, if the goods are to be taken, measured, or counted, then the goods should be sold only after weighing, measuring, or counting. One should not trust the initial weighing, measuring, or counting because anyone can make a mistake.
Hadith Number: 21
عن يحيي وهو ابن سعيد قال كان سعيد بن المسيب يحدث أن معمرا قال قال رسول الله ﷺ من احتكر فهو خاطي فقيل لسعيد فإنك تحتكر قال سعيد إن معمرا الذي كان يحدث هذا الحديث كان يحتكر.
Translation: It is narrated from Yahya bin Saeed, Saeed bin Al-Musayyib used to narrate that Muammar used to narrate a hadith that the Messenger of Allah ﷺ said: Whoever hoards is a sinner. People said to Saeed bin Al-Musayyib that you yourself hoard. He said Muammar, who narrated this hadith, used to hoard himself.
Reference: Muslim:1605], [Abu Dawood:3447], [Tirmidhi:1367], [Ibn Majah:2154], [Abu Dawood Al-Tayalisi:1280], [Musannaf Abdul Razzaq:14889]
Explanation:
Explaining the mentioned hadith, Imam Nawawi رحمه الله wrote that hoarding a common food item which is scarce in the market, by buying it to sell later at a higher profit, is not permissible for anyone. However, if it is purchased for personal use, it is permissible. If there is abundance of an item in the market, then one can buy and keep as much as they want. There is no issue of hoarding in other items besides food. The wisdom behind prohibiting hoarding of food is to protect common people from harm, because if an item is scarce in the market and needed by the general public, and traders start hoarding it, the scarcity in the market will increase, and as scarcity increases, the price of that item will also rise. When the price rises, common people will suffer loss while the special people, i.e., traders, will gain profit. In this way, the wealthy become wealthier and the poor become poorer, which will give rise to hatred, enmity, and various kinds of diseases in society.
Hadith Number: 22
عن عائشة رضي الله عنها، قالت: جاءتني بريرة، فقالت: كاتبت أهلي على تسع أواق في كل عام وقية فأعينيني، فقلت: إن أحب أهلك أن أعدها لهم ويكون ولاؤك لي، فعلت، فذهبت بريرة إلى أهلها، فقالت لهم: فأبوا ذلك عليها، فجاءت من عندهم ورسول الله صلى الله عليه وسلم جالس، فقالت: إني قد عرضت ذلك عليهم فأبوا، إلا أن يكون الولاء لهم، فسمع النبي صلى الله عليه وسلم، فأخبرت عائشة النبي صلى الله عليه وسلم، فقال: خذيها واشترطي لهم الولاء، فإنما الولاء لمن أعتق، ففعلت عائشة، ثم قام رسول الله صلى الله عليه وسلم في الناس، فحمد الله وأثنى عليه، ثم قال: أما بعد، ما بال رجال يشترطون شروطا ليست في كتاب الله، ما كان من شرط ليس في كتاب الله فهو باطل، وإن كان مائة شرط ، قضاء الله أحق، وشرط الله أوثق،وإنما الولاء لمن أعتق.
Translation: Sayyida Aisha (may Allah be pleased with her) narrated that Barirah (may Allah be pleased with her), who was a slave girl at that time, came to me and said that I have made a contract with my owners for nine ounces of silver. The condition was that I would give them one ounce of silver every year. Now you also help me a little. I said to her, if your owners agree that I pay them a lump sum of all their money for them (now) and your inheritance becomes mine, then I can do that too. Barirah went to her owners and presented Aisha's proposal to them. But they refused. Then Barirah returned to them, and the Prophet ﷺ was sitting (at Aisha's place). She said, I presented your proposal to them, but they do not agree; rather, they say the inheritance will remain theirs. The Prophet ﷺ heard this, and Aisha informed him of the reality. Then he ﷺ said, take Barirah and let them impose the condition of inheritance. The inheritance belongs to the one who frees (the slave). Aisha did as instructed. Then the Prophet ﷺ stood up and went to the gathering of people and after praising Allah, said: "What has happened to some people that they impose such conditions in buying and selling which have no basis in the Book of Allah? Whoever imposes a condition that has no basis in the Book of Allah, it will be invalid, no matter how many such conditions are imposed. The command of Allah takes precedence over all, and the condition of Allah is very strong, and the allegiance belongs to the one who frees (the slave)."
Reference: Bukhari:2168/2561], [Muslim:1504], [Abu Dawood:3929], [Sunan Tirmidhi:2125], [Sunan An-Nasa'i:4647], [Ibn Majah:2521], [Muwatta Imam Malik:17]
Explanation:
If both the sold item (goods) and the price are known, and the seller and the buyer mutually agree through offer and acceptance, then the sale is complete. If either party imposes an additional condition, the sale will still be valid, but that condition will be considered void. This is because even if a person imposes a condition hundreds of times, it will be deemed invalid and unlawful, and therefore not binding. For example, if there is a book whose owner Zaid sells to Amr with mutual consent in exchange for a price, and he adds the condition that although he is selling the book, whenever he needs the book, Amr must return it to him. The condition to return the book when needed is invalid, so Amr will become the owner of the book but will not be obligated to give the book to Zaid whenever he demands it. Similarly, any invalid condition in a sale will not be valid, whether it is from the seller or the buyer.
Hadith Number: 23
عن جابر بن عبد الله رضي الله عنه، أنه سمع رسول الله صلى الله عليه وسلم، يقول عام الفتح وهو بمكة: إن الله ورسوله حرم بيع الخمر، والميتة، والخنزير، والأصنام، فقيل: يا رسول الله، أرأيت شحوم الميتة؟ فإنها يطلى بها السفن، ويدهن بها الجلود، ويستصبح بها الناس، فقال: لا هو حرام، ثم قال رسول الله صلى الله عليه وسلم عند ذلك: قاتل الله اليهود، إن الله لما حرم شحومها جملوه، ثم باعوه فأكلوا ثمنه،
Translation: Jabir bin Abdullah (may Allah be pleased with them) said that he heard the Messenger of Allah ﷺ say, in the year of the conquest of Makkah, while you were still residing in Makkah, that Allah and His Messenger have declared the selling of alcohol, carrion, pork, and idols forbidden. It was asked, "O Messenger of Allah! What is the ruling regarding the fat of carrion? We find it on ships. We use it as oil on skins, and people also burn it in their lamps." He ﷺ said, "No, it is forbidden." At the same time, he ﷺ said, "May Allah destroy the Jews. When Allah forbade fat to them, they melted it and sold it and ate its price."
Reference: Bukhari: 2236, Muslim: 1581, Abu Dawood: 3486, Tirmidhi: 1397, Nasa'i: 4261/4673, Ibn Majah: 2167
Explanation:
Just as Islam has declared drinking alcohol forbidden, it has similarly declared any cooperation in buying, selling, or manufacturing it as impermissible. This is because to prevent any kind of crime, it is necessary to completely eradicate it so that its roots are removed from society; the benefit of humanity lies in this. On the contrary, in democracy, its roots are preserved so that the government benefits, regardless of how much harm it causes to humanity. This is why, on one hand, the government uses various advertising means to inform about the harms of drinking alcohol, punishes and fines drinkers, and on the other hand, issues licenses for making or selling alcohol.
The buying and selling of carrion is forbidden just as its use is, as explained in the mentioned hadith. However, it is regrettable that despite such clear guidance, some Muslims sell dead animals to non-Muslims at minimal prices to benefit from them and wrongly interpret that since they sold to non-Muslims, the permissibility or impermissibility of carrion is not an issue. When the Messenger of Allah ﷺ did not permit the use of fat from carrion or benefiting from it, how can benefiting from the carrion itself be permissible?
Among animals, the pig is shameless and immodest; it does not hesitate to mate with its mother and daughter, whereas normal animals do not behave like this. The effect of this shamelessness directly impacts those who consume it as food, and society becomes corrupt. Europe and America are living examples where sexual immorality has become fashion rather than sin or crime. Understanding the reasons for the prohibition of this forbidden animal in Islamic law has become easier in the present era. The cultural and civilizational collapse of developed countries can be viewed in this context.
The majority of India’s population consists of polytheists who worship thousands of idols. This idol worship has elevated the profession of idol-making to the status of an industry, which has been promoted in the name of sanctity and has become a source of livelihood even for Muslims, forgetting that we are commanded not to worship idols but to break them.
Almost every year, during non-Muslim festivals, newspapers publish pictures showing Muslims engaging in idol worship and idol-making, which is called Hindu-Muslim tolerance and harmony and is considered the pride of Indian democracy and the Indian people. News reports suggest that those who have made idol-breaking their livelihood also feel a sense of sanctity and pride, forgetting that Islam has kept all doors of tolerance and harmony open but there is no room within Islamic law for such tolerance and harmony that compromises monotheism, let alone making idol-breaking a source of livelihood, which has been explicitly declared unlawful and forbidden, and its buying and selling prohibited.
Hadith Number: 24
عن حكيم بن حزام قال أتيت رسول الله ﷺ قلت يأتيني الرجل يسألني من البيع ما ليس عندي أبتاع له من السوق ثم أبيعه قال لا تبع ما ليس عندك.
Translation: Hazrat Hakim bin Hizam narrates that I came to the Messenger of Allah ﷺ and said, "A person wants to buy something from me which I do not have. Should I then buy it from the market and sell it to him?" He said, "Do not sell what you do not possess."
Reference: Abu Dawood: 3503, Tirmidhi: 1232, Nasa'i: 4613, Ibn Majah: 2187, this hadith is authentic, see [Arwa al-Ghaleel: 1392]
Explanation:
The method of buying and selling is that both the goods and the price must be known and well-established; neither should be unknown or unfamiliar. Because if either one is unknown, disputes and conflicts may arise between the buyers and sellers. When it is necessary for the goods and price to be known, then how can a shopkeeper sell goods that he does not possess? If he sells goods that are not present, various defects inevitably occur. First, if the shopkeeper made the promise hoping that he would buy the goods and deliver them, but he did not obtain the goods, it would be a breach of promise. Second, if the goods were obtained but are not as they were sold, and the buyer refuses to accept them, this also causes disputes. Another difficulty may be that the shopkeeper brings goods from somewhere and claims that these goods are exactly as the buyer described, but the buyer says that the goods are not as discussed, so he cannot accept them. In the case of refusal, disputes may arise, and the shopkeeper may also suffer a loss.
Hadith Number: 25
عن أبي هريرة قال قال رسول الله ﷺ من اشترى شاة مصراة فلينقلب بها فليحلبها فإن رضي حلابها أمسكها و إلا ردها ومعها صاع من تمر.
Translation: Narrated by Hazrat Abu Huraira, the Messenger of Allah ﷺ said: Whoever buys a goat with a stopped udder and then milks it, if he likes its milk, he may keep it; if not, he should return the goat and give one Sa' of dates in exchange for the milk.
Reference: Bukhari: 2151, Muslim: 1524, Abu Dawood: 3444, Tirmidhi: 1251, Nasa'i: 4493, Ibn Majah: 2239
Explanation:
The one who withholds milk from the udder has deceived the buyer by withholding the milk, and deception is not permissible. Therefore, the one who is deceived is given the option that after this deception, you have full authority to either take or not take it. If you wish, you can keep this animal; if you want to return it, then return it. But just as the one deceived is given the option to protect from loss, similarly, the seller is also commanded to be given one Sa' of dates to protect him from loss. Just as the milk in the udder is withheld to deceive the buyer, similarly, animals for sale are temporarily fattened by feeding them various things, which the buyer considers fat and buys accordingly, paying the price based on that. After bringing it home, when one or two days pass, it becomes clear that this animal is very thin; it was temporarily fattened by feeding. If an animal is deceived in this way, then similarly, the one who is deceived will have full authority to keep or not keep this animal.
Hadith Number: 26
عن ابن عمر أن رسول الله ﷺ على عن بيع الثمر حتى يبدو صلاحها نهى البائع والمبتاع۔
Translation: It is narrated from Hazrat Abdullah bin Umar (may Allah be pleased with them) that the Messenger of Allah ﷺ forbade selling fruits (on the trees) before their ripeness becomes apparent. The seller is prohibited from selling and the buyer from buying.
Reference: Bukhari:2194, Muslim:1534, Abu Dawood:3367, Nasa'i:4523, Ibn Majah:2214, Muwatta Imam Malik:10
Explanation:
Different narrations also mention signs of fruit ripening, such as the fruit turning red when ripe, the fruit turning yellow when ripe, or the ears of grain in the field turning white. In this way, the fruit and ears become so ripe and strong that they are protected from calamities and disasters. When the fruit becomes ripe and strong, and then it is bought and sold, both the buyer and the seller will be safe from loss. In contrast, in the case of buying and selling unripe fruit, either party may suffer a loss. For example, if there are many unripe fruits on the tree and no storm or gale comes to damage them, the seller will think that if he had sold the fruits at that time, he would have gotten a higher price, so he suffers a loss. Similarly, if a storm comes after the purchase of unripe fruits and many fruits are lost to the storm, the buyer will think that if he had not bought the fruits earlier but waited until they ripened, he would have gotten them at a lower price and would not have suffered such a loss. The situation is the same for the ears of grain in the field, which is why buying and selling them before they turn white (ripe) is also prohibited.
Hadith Number: 27
عن جابر بن عبد الله يقول قال رسول الله ﷺ الشفعة في كل شرك في أرض أو ربع أو حائط لا يصلح أن يبيع حتى يعرض على شريكه فيأخذ أو يدع فإن أبي فشريكم أحق به حتى يؤذنه.
Translation: It is narrated from Hazrat Jabir bin Abdullah (RA) that the Messenger of Allah (ﷺ) said: Pre-emption (Shuf'ah) is applicable in every joint property, whether it is land, a house, or a garden. It is not correct for one partner to sell his share to a third party without first offering it to the other partner, who may then accept or refuse. If the other partner refuses, then the first partner has more right to sell it elsewhere, unless he grants permission.
Reference: Muslim:1608, Abu Dawood:3513, Nasa'i:4650
Explanation:
Everyone wants to live life peacefully. To live a peaceful life, just as the necessities of life are required, there is also a strong need that the neighbor be serious and well-mannered because sometimes life becomes miserable due to an unserious and ill-mannered neighbor. Therefore, the Messenger of Allah ﷺ said: If two people share a piece of land, house, or garden, and one of them wants to sell his share, he should first ask his partner. If the partner wants to buy it at a reasonable and fair price, he should buy it, and if he refuses to buy, then he may sell it to whomever he wishes. The wisdom behind this is that no neighbor should come who becomes a lifelong trouble. Sometimes, some people, by demonstrating inhumane behavior, deliberately sell to an unserious person so that he always remains a burden on their chest. This act is extremely cruel and unserious, and one should avoid it.
Hadith Number: 28
عن أبي هريرة، قال: قال رسول الله صلى الله عليه وسلم: من أقال مسلما أقاله الله عثرته.
Translation: Hazrat Abu Huraira (RA) narrates that the Messenger of Allah (ﷺ) said: Whoever breaks the sale of a Muslim, Allah Almighty will forgive him.
Reference: Abu Dawood:3460], [Ibn Majah:2199], [Musnad Ahmad:7431], [This Hadith is authentic, see Sahih al-Targhib wa al-Tarhib:1758]
Explanation:
Every person buys and sells according to their needs, but sometimes in life, situations arise where a person wants to break a sale due to some compulsion or necessity. It is known that just as a sale happens with the mutual consent of the buyer and the seller, similarly, breaking the sale also requires the consent of both parties. Neither the buyer nor the seller alone can break the sale. If the buyer does not need the goods and wants to break the sale, and the seller also shows sympathy and cooperates with the buyer, then in return for this sympathy and cooperation, Allah Almighty will forgive the seller's sins on the Day of Judgment. Every Muslim's heartfelt desire is that Allah forgives them. Usually, the bill received when purchasing goods has a note written at the bottom stating that the goods once sold will not be returned. Whether the shopkeeper writes this on the bill or not, the return of goods will only happen with mutual consent. However, the shopkeeper should have enough generosity for his brother that if there is a need to return the goods, they should be accepted back, hoping for Allah Almighty's forgiveness.
Hadith Number: 29
عن عبد الله بن مسعود قال إني سمعت رسول الله ﷺ يقول إذا اختلف البيعان وليس بينهما بينة و البيع قائم بعينه فالقول ما قال البائع أو يترادان البيع.
Translation: Hazrat Abdullah bin Mas'ud narrates that I heard the Messenger ﷺ say: When buyers and sellers disagree and neither has any proof, and the sale is in its original state, then the seller's statement will be accepted, or both will return the sale to each other.
Reference: Abu Dawood: 3511, Ibn Majah: 2186, Abdul Razzaq: 15185, Musnad Ahmad: 4445. This hadith is authentic. See also Ibn Majah: 3186
Explanation:
Sale is made with mutual consent, but sometimes after the sale, disagreements arise between the parties. The seller says one thing, and the buyer says another. For example, the price of the goods was agreed upon, the buyer took possession of the goods and paid the price, but the seller, while accepting the price, said, "Why are you giving less? The price was agreed upon as this much." Or similarly, if a person agreed on a price and bought goods on credit, and after a month when he came to pay, both disagreed about the price. The seller demands one amount, and the buyer is giving another. Or any other form of disagreement arises between them, and neither party has any proof or evidence, then the solution to this issue, as taught by the Messenger of Allah ﷺ, is that there are two cases: if the goods are present, then return them and cancel the sale; and if the goods are not present, then in such a case, the seller's statement will be accepted.
Hadith Number: 30
عن ابن عباس قال نهى رسول الله ﷺ أن تتلقى الركبان وأن يبيع حاضر لباد قال فقلت لإبن عباس ما قوله حاضر لباد قال لا يكن له سمسارا.
Translation: It is narrated from Hazrat Abdullah bin Abbas that the Messenger of Allah ﷺ forbade meeting riders (who come from another place carrying goods) ahead of time, and forbade the resident of a settlement from selling the goods of an outsider. Tawus says that I asked Ibn Abbas what this means? He said that the resident should not become the agent of the outsider.
Reference: Bukhari:2274], [Muslim:3900], [Abdur Razzaq San'ani:14870], [Musnad Ahmad:3482], [Al-Sunan al-Kubra by An-Nasa'i:6047
Explanation:
When a person brings goods from outside and goes to a city or settlement, he sells his goods with a reasonable profit. It is possible that the price of those goods is higher in that place, giving him an opportunity to earn more. It is also possible that he sells his goods with a reasonable profit and people get the goods at a lower price, or if he gives them to shopkeepers, they get a good opportunity to earn. For this reason, the Messenger of Allah ﷺ said: "Do not sell the goods of a resident to an outsider; leave people to earn their livelihood. Allah provides sustenance to some through others." If a person brings goods from outside to a city or settlement and a middleman gets involved, the door to possible profit for both parties may close. Therefore, the Messenger of Allah ﷺ forbade selling goods through a middleman. Rather, he commanded that everyone be left to their own situation so that they may earn and consume what is destined for them.
Hadith Number: 31
عن ابن عمر رضي الله عنه، عن النبي صلى الله عليه وسلم، قال:" خرج ثلاثة نفر يمشون فاصابهم المطر، فدخلوا في غار في جبل، فانحطت عليهم صخرة، قال: فقال بعضهم لبعض: ادعوا الله بافضل عمل عملتموه، فقال احدهم: اللهم إني كان لي ابوان شيخان كبيران فكنت اخرج فارعى، ثم اجيء فاحلب فاجيء بالحلاب فآتي به ابوي فيشربان، ثم اسقي الصبية واهلي وامراتي، فاحتبست ليلة فجئت فإذا هما نائمان، قال: فكرهت ان اوقظهما والصبية يتضاغون عند رجلي، فلم يزل ذلك دابي ودابهما حتى طلع الفجر، اللهم إن كنت تعلم اني فعلت ذلك ابتغاء وجهك، فافرج عنا فرجة نرى منها السماء، قال: ففرج عنهم، وقال الآخر: اللهم إن كنت تعلم اني كنت احب امراة من بنات عمي كاشد ما يحب الرجل النساء، فقالت: لا تنال ذلك منها حتى تعطيها مائة دينار، فسعيت فيها حتى جمعتها، فلما قعدت بين رجليها، قالت: اتق الله ولا تفض الخاتم إلا بحقه، فقمت وتركتها، فإن كنت تعلم اني فعلت ذلك ابتغاء وجهك فافرج عنا فرجة، قال: ففرج عنهم الثلثين، وقال الآخر: اللهم إن كنت تعلم اني استاجرت اجيرا بفرق من ذرة، فاعطيته وابى ذاك ان ياخذ، فعمدت إلى ذلك الفرق فزرعته، حتى اشتريت منه بقرا وراعيها، ثم جاء فقال: يا عبد الله اعطني حقي، فقلت: انطلق إلى تلك البقر وراعيها، فإنها لك، فقال: اتستهزئ بي، قال: فقلت: ما استهزئ بك، ولكنها لك اللهم إن كنت تعلم اني فعلت ذلك ابتغاء وجهك فافرج عنا، فكشف عنهم.
Translation: It is narrated from Sayyiduna Abdullah bin Umar رضي الله عنهما that the Prophet ﷺ said, three men were going somewhere when suddenly it started raining. They took shelter in a cave on a mountain. By chance, a rock slid down from the top of the mountain and blocked the entrance of the cave where these three had taken refuge. Then one said to the other, call upon Allah by naming your best deed that you have ever done. One of them prayed, "O Allah! My parents were very old. I used to take my cattle out to graze. Then when I returned in the evening, I would milk their cows and first offer the milk to my parents in a vessel. When my parents had drunk, then I would give it to the children and my wife. One night, by chance, I returned late and when I came home, my parents were asleep. I did not like to wake them up; the children were crying hungry at my feet. I stood holding the bowl of milk in front of my parents like that until morning. O Allah! If You consider that I did this only to seek Your pleasure, then remove this rock for us so that we can at least see the sky." The Prophet ﷺ said, so the rock moved a little. The second person prayed, "O Allah! You know well that I loved my uncle’s daughter as much as a man can love a woman. This girl said that you cannot fulfill your desire with me until you give me one hundred Ashrafis (gold coins). I tried to collect them and finally gathered that many Ashrafis. Then when I sat between her thighs, she said, 'Fear Allah, and do not break the dowry in an unlawful way.' Upon this, I stood up and left her. Now if You consider that I did this only to seek Your pleasure, then make a way for us (to get out)." The Prophet ﷺ said, so the rock moved two-thirds away. The third person prayed, "O Allah! You know that I had a laborer work on a patch of sorghum. When I gave him his wages, he refused to take it. I took that sorghum and sowed it. When the crop was harvested, it produced so much sorghum that I bought an ox and a shepherd with it. After some time, he came again asking for his wages, saying, 'O servant of Allah, give me my right.' I said, 'Go to that ox and its shepherd, for they are your property.' He said, 'Are you mocking me?' I said, 'I am not mocking; indeed, they are yours.' So O Allah! If You consider that I did this only to seek Your pleasure, then remove this rock for us." So the cave opened completely and the three men came out.
Reference: Sahih Bukhari:2215],[Sahih Muslim:2743
Explanation:
According to the mentioned narration, the laborer left his wages with the owner and went away. The owner traded with those wages and returned the entire income to the laborer upon his demand, because the laborer was the rightful owner of both the wages and the income generated from them. The owner was giving the laborer his wages, but the laborer did not take them; nevertheless, the owner proved his honesty and handed over the entire income to the rightful owner. This is one aspect of human life and honesty, while the other aspect is that the laborer keeps asking for his wages, crying and pleading, explaining his needs and illness, but the owner withholds his wages until the work is completed, uses them for business, earns income and profit, and only uses the laborer's money to delay payment. One method of withholding wages and using them in trade is that after the work is finished, the owner does not settle the account, postpones calculating and adding the wages with various excuses, then after a long time, he calculates the account and again delays paying the wages, causing the laborer to suffer while the owner continues to benefit. The owner's adopting such behavior with any laborer is outright injustice, as the Messenger of Allah ﷺ said: "Delaying the payment by the wealthy is oppression"
Reference: (Bukhari Hadith Number: 2287)
.Hadith Number: 32
عن ابن عباس رضي الله عنهما قال قدم رسول الله ﷺ المدينة والناس يسلفون في الثمر العام والعامين أو قال عامين أو ثلاثة شك إسماعيل فقال من سلف في تمر فليسلف في كيل معلوم ووزن معلوم.
Translation: It is narrated from Hazrat Ibn Abbas that the Messenger of Allah ﷺ came to Medina, and people used to sell dates on a Salam sale (advance sale) for one year, two years, or two to three years. Ismail had doubts about this, so the Prophet ﷺ said: Whoever among you sells dates on Salam should specify the measure and weight.
Reference: Bukhari:2239, Muslim:1204, Abu Dawood:3463, Tirmidhi:1311, Nasa'i:4620, Ibn Majah:2280, Abdul Razzaq San'ani:14059
Explanation:
Just as a person sometimes buys and sells on credit to fulfill his life necessities, paying the price at an agreed time, similarly, sometimes the price is paid first to buy goods or items, and the goods are received at the agreed time. This is also a natural need of borrowed life, therefore Shariah has permitted both in their respective places. Buying and selling is a natural and social necessity of humans, and keeping society free from any kind of dispute and conflict is also a primary responsibility. Therefore, in the mentioned sale of Salam (advance sale), it is necessary to specify both the items. Measurement and weight (i.e., if it is a measurable item, the measurement must be specified, and if it is a weighable item, the weight must be specified) so that no dispute arises later. Since in this type of sale, besides measurement and weight, the issue of time is also important, the lack of specification leads to disputes. Therefore, in another hadith of Hazrat Ibn Abbas, the specification of time is also made necessary. The Messenger of Allah ﷺ said: "Whoever advances something in a sale, it should be with a known measure, known weight, and known time."
Reference: (Bukhari Hadith:2240)
The Messenger of Allah ﷺ said: Whoever makes a Salam sale of something, the measure, weight, and duration must be known.The purpose of specifying measurement, weight, and duration in the mentioned sale is so that a person can fulfill both personal and commercial needs, and during the exchange of goods, there should be no disputes due to the lack of specification of measurement, weight, and duration.
Hadith Number: 33
عن ابن عباس قال: توفي النبي ﷺ ودرعه مرهونة بعشرين صاعا من طعام أخذه لأهله.
Translation: It is narrated from Hazrat Ibn Abbas that after the passing of the Prophet Muhammad ﷺ, his armor was pledged in exchange for twenty Sa' of food, which he had taken for his family.
Reference: Tirmidhi: 1214, Nasa'i: 4655, Ibn Majah: 2239, Ibn Abi Shaybah: 20022, Musnad Ahmad: 3409. This hadith is authentic. See Sunan Tirmidhi: 1214
Explanation:
A person definitely needs food to live; without it, he cannot survive. But sometimes in life, a situation arises where there is neither anything to eat nor anything to bring food. In such a case, a person either borrows or pawns some of his belongings to get food and manages somehow. From the mentioned narration, it is understood that the Messenger of Allah ﷺ took twenty Sa’ of food for his household, which serves as a lesson for the Ummah that if such circumstances ever arise, it is permissible to pawn belongings to obtain food, etc. Also, it should be kept in mind that if the beloved of Allah could face such conditions, then why can’t we? Furthermore, just as the Messenger of Allah ﷺ exercised patience in those difficult circumstances and did not complain in any way, similarly, we should also be content with Allah’s will in every situation and always practice patience and gratitude.
Hadith Number: 34
عن عقبة بن عامر قال: سمعت رسول الله ﷺ يقول المسلم أخو المسلم ولا يحل لمسلم باع من أخيه بيعا فيه عيب إلا بينه.
Translation: Hazrat Uqbah bin Amir (RA) says that I heard the Messenger of Allah (ﷺ) saying: A Muslim is a brother of another Muslim; it is not permissible for a Muslim to sell a defective item to his brother without informing him of the defect.
Reference: Ibn Majah: 2246, Tabarani: 877, Hakim: 2152, Bayhaqi: 1993. This hadith is authentic, see [Al-Arawa Al-Ghalil: 1321]
Explanation:
Companies that manufacture goods, or manufacturers who produce items, sometimes due to technical faults or defects, the product develops flaws or defects, which cause the original condition of the product to no longer remain, and it cannot be sold at its original price. Instead, whatever price it sells for, the shopkeeper considers it a gain. In such cases, the shopkeeper tries to hide the defect and sell the product, unless the defect is so obvious that it is difficult to conceal. Sometimes the shopkeeper succeeds in hiding the defect, and sometimes he fails, and the buyer notices the defect. After seeing the defect, sometimes the buyer refuses to purchase the product altogether, and sometimes agrees after negotiating a lower price. Selling goods by hiding defects and deceiving is a criminal act both legally and socially, which causes harm to both parties. The buyer’s loss is clear: he pays the price of good goods but receives defective and faulty goods. The shopkeeper’s loss is twofold: first, he commits the heinous act of deception by hiding defects and selling the product, from which he cannot escape punishment; second, when the general public learns this fact that this shopkeeper deceives, gradually buyers will stop coming, and his business will be ruined. Despite knowing this fact, many shopkeepers consider hiding defects and selling goods as a great skill and consider it their cleverness and cunning, which in any case is a loss and ruin in both this world and the hereafter. Therefore, in this matter, the shopkeeper should be cautious and avoid hiding defects and deceiving as much as possible, and should firmly believe that (اِنَّ اللهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِين) that Allah is the Provider for all, the Powerful and the Mighty.
Reference: (Surah Adh-Dhariyat:58)
Hadith Number: 35
عن عبد الله بن عمر قال قال: رسول الله أعطوا الأجير أجره قبل أن يجف عرقه.
Translation: It is narrated from Hazrat Abdullah bin Umar (RA) that the Messenger of Allah (PBUH) said: Give the laborer his wages before his sweat dries.
Reference: Ibn Majah: 2443, Al-Amwal by Ibn Zanjawayh: 2091, Sharh Mushkil al-Athar: 3014, Al-Mu'jam al-Saghir by Al-Tabarani: 34, Musnad al-Shabab al-Quda'i: 744, Al-Sunan al-Saghir by Al-Bayhaqi: 2158, Al-Sunan al-Kubra by Al-Bayhaqi: 11654, This hadith is authentic, see Sunan Ibn Majah: 2443
Explanation:
Generally, a laborer is poor and works daily to earn his living. If, for some reason, he does not find work even once, starvation ensues. Children fall asleep crying from hunger. That is why when a laborer works, he already has a plan in his mind that after earning wages, he will take home lentils, rice, flour, etc. The children will be waiting for their father to bring the food in the evening, so that their mother can cook, and then everyone can eat and sleep. If a laborer is in such a situation and his wages are withheld after the work is done, then what will happen to him and his family? Will he not starve just because he is not paid despite having the money? A laborer who has worked from morning till evening and exhausted himself, and then has to starve as well, how immoral and inhumane is that? The Messenger of Allah ﷺ guided the Ummah that if a laborer works, his wages should be given to him (as soon as possible) before his sweat dries, so that he does not face any hardship. If someone has to get work done from a laborer but cannot pay immediately for some reason, he should clearly inform the laborer that "Look, you can work, but I will not pay today; I can pay by such and such day." In such a case, it is up to the laborer to decide whether to work with delayed payment or not. Otherwise, withholding wages and not paying immediately is a sin both religiously and socially.
Hadith Number: 36
عن أبي هريرة رضي الله عنه ، عن النبي صلى الله عليه وسلم، قال: قال الله تعالى: ثلاثة أنا خصمهم يوم القيامة: رجل أعطى بي ثم غدر، ورجل باع حرا فأكل ثمنه، ورجل استأجر أجيرا فاستوفى منه ولم يعطه أجره.
Translation: It is narrated from Hazrat Abu Huraira, who narrates from the Prophet ﷺ, that Allah Almighty said: I will dispute with three people on the Day of Judgment: one who made a covenant in My name and then broke it, the second who sold a free person and consumed his price, and the third who employed a laborer, took full work from him, and did not pay his wages.
Reference: Bukhari: 2270, Ibn Majah: 2442, Musnad Ahmad: 8692, Ibn Hibban: 7339
Explanation:
Generally, when a criminal commits a crime and his opponent stands against him, the criminal becomes speechless. This is the state of this world where there are opportunities for all kinds of truth and falsehood. Imagine the person whose opponent will be Allah, and that too on the Day of Judgment—how humiliated and disgraced that person will be, and how ashamed he will be of what he has done. For a sensitive and honest person, just imagining this is overwhelming. Therefore, the Prophet Muhammad ﷺ, out of compassion and mercy for his Ummah, narrated this Hadith Qudsi to save these three types of people from shame and regret on the Day of Judgment, so that it is known that this is the command of Allah, and Allah Himself will argue. Hence, on the Day of Judgment, they will suffer nothing but loss and regret.
First Person: The one who swears by Allah's name and then breaks the oath has committed a great sin, because swearing by Allah's name is like making Allah a witness in the matter, and breaking an oath with Allah as a witness is a very grave sin. But unfortunately, nowadays people commonly swear by Allah while making promises, which makes others believe them, but later that person betrays without caring for Allah's oath. On the Day of Judgment, Allah will argue with such a betrayer and ask, if you intended to betray, then why did you take My name? And why did you disgrace Me?
Second person: The one with whom Allah Almighty will argue on the Day of Judgment is a criminal who sold a free person under the name of a slave. Allah Almighty wants slavery and servitude to end, because humans are created only to be servants of their Allah. How can someone sell a free person as a slave? This act is extremely disliked and oppressive in the sight of Allah Almighty. Therefore, Allah Almighty will argue with such an oppressor, and what other place can there be for the one with whom Allah argues except Hell?
The third person: who hired a laborer for wages and work and took the full work done, but when it was time to pay the wages, he did not pay the wages. This disease is becoming very common, that the laborer is either not paid wages, or if paid, it is reduced by cutting or after repeatedly delaying and running around. The wages of any laborer are among the rights of the servants (rights of people), and Allah Almighty will not forgive any exploitation of a servant, because this is the right of the servant. Therefore, along with understanding the importance of fulfilling the rights of Allah, one should also understand the importance of the rights of the servants, because Allah is Most Merciful and Compassionate, but the servant will not be left without taking revenge on the Day of Judgment, and will not be freed without giving what is due. The work of any laborer should be clear and his wages should be fixed, what he has to do and what wages he will get. Taking work without specifying the work and wages is not correct, because after doing the work, disputes and conflicts will arise due to the wages not being fixed. The laborer will want to take more and the owner will want to pay less, unless the work and wages are well known and everyone knows what the wages for that work are. In such a case, if it cannot be fixed on time, then the wages that are known will have to be paid by the owner or taken by the laborer.
Hadith Number: 37
عن عمرو بن شعيب، عن أبيه، عن جده، أن رسول الله صلى الله عليه وسلم رد شهادة الخائن، والخائنة، وذي الغمر على أخيه، ورد شهادة القانع لأهل البيت، وأجازها لغيرهم، قال أبو داود: الغمر الحنة، والشحناء، والقانع الأجير التابع مثل الأجير الخاص.
Translation: Hazrat Amr bin Shu'aib narrates: The Messenger of Allah ﷺ rejected the testimony of a betrayer and a betraying woman. He also rejected the testimony of a spiteful person against his brother, and he rejected the testimony of a special servant in favor of the household members, while allowing testimony for others.
Reference: Abu Dawood: 3600, Musnad Ahmad: 6698, Sunan Dar Qutni: 4600, Bayhaqi: 3336, This hadith is Hasan, see Sunan Abi Dawood: 3600
Explanation:
Testimony and witnessing is a great trust, because the rightful owner’s obtaining or being deprived of their right depends on it. Therefore, the testimony of those who are dishonest is rejected, because when a person is accustomed to dishonesty in ordinary matters, then there is a greater possibility of dishonesty in such a situation, that he will commit dishonesty and the rightful owner will be deprived of their right. A spiteful person can also take any step to harm his brother out of spite and jealousy and enmity towards him. Therefore, the Messenger of Allah ﷺ rejected the testimony of such a spiteful person, because it is possible that out of spite he may give false testimony to harm his brother, causing him loss and damage. The testimony of a special servant was also rejected by the Messenger of Allah ﷺ, because generally a servant is so dependent on his master that he does not even dare to speak the truth, fearing reprimand, and even the fear of losing his job, on which his entire livelihood depends. To give testimony against one’s master, trusting in Allah without concern for livelihood and only for the pleasure of Allah, is a matter of great courage and few people are able to do so. Therefore, the Messenger of Allah ﷺ, keeping in mind this human weakness and psychology, also rejected the testimony of a special servant, so that no rightful owner’s rights would be violated due to his false testimony.
Hadith Number: 38
أن حذيفة رضي الله عنه حدثه، قال: قال النبي صلى الله عليه وسلم: تلقت الملائكة روح رجل ممن كان قبلكم، قالوا: أعملت من الخير شيئا؟ قال: كنت آمر فتياني أن ينظروا ويتجاوزوا عن الموسر، قال: قال: فتجاوزوا عنه.
Translation: Hazrat Hudhaifa narrates, the Prophet ﷺ said: Before you, the soul of a man was received by the angels, and they asked him, "Have you done any good deed?" He said: I used to command my servants to give the wealthy an extension and to overlook, so they overlooked.
Reference: Bukhari:2077, Muslim:1560, Ibn Majah:2420, Ibn Abi Shaybah:23019, Musnad Ahmad:17064, Darimi:2588
Explanation:
A wealthy person who has full ability to repay a debt, yet shows kindness, courtesy, and grants an extension, holds such a status that the angels receive him. This is the highest standard of humanity, and whoever attains the highest standards of humanity holds a high status everywhere. Because the highest standards of humanity and ethics are the key to a peaceful environment and a good society. This is why the Messenger of Allah ﷺ was elevated to the high rank of good humanity, so that through the lesson of humanity and high morals, he could bring relief to the suffering world.
Hadith Number: 39
عن أبي هريرة، أن رسول الله صلى الله عليه وسلم، قال: كان الرجل يداين الناس فكان، يقول لفتاه: إذا أتيت معسرا فتجاوز عنه لعل الله أن يتجاوز عنا، قال: فلقي الله فتجاوز عنه.
Translation: Narrated by Hazrat Abu Huraira, the Prophet ﷺ said: There was a merchant who used to lend money to people, and when he saw that someone was in need, he would tell his employees: Forgive him, perhaps Allah will forgive us as well. When he died, Allah forgave him.
Reference: Bukhari:3480/2078], [Muslim:1562], [Nasa'i:4698], [Abu Dawood Tirmidhi:2633], [Musnad Ahmad:7579], [Ibn Hibban:5043]
Explanation:
Sometimes in human life, situations arise where a person is compelled to take a loan unwillingly, and this loan is taken with the intention of repayment. However, due to circumstances, the person becomes so helpless that despite all intentions and efforts, they are unable to repay the loan. Understanding the conditions and needs of such people and trying to cooperate with them is in accordance with the true demands of humanity. If such a person owes someone, the creditor should also understand their situation and, with understanding, treat them with kindness and compassion. In fact, if the creditor forgives the loan, this act will be better for both parties. It will be better for the debtor because the burden of the loan will be lifted from their head, and since debtors generally lie, they will also be saved from lying. It will be better for the creditor because they will be spared the trouble of repeatedly demanding repayment, which seemingly has no end. Moreover, after death, Allah Almighty will also have mercy on them due to this compassion and forgive their sins. The debtor’s taking a loan itself is due to their financial hardship, which requires patience and compassion. However, usually, the creditor rides on the weak debtor and takes undue advantage of their weakness. On the contrary, if the debtor is a landlord, wealthy, or a big merchant, the creditor refrains from demanding repayment due to fear of any harm or loss and justifies it by saying that they have earned a lot from him, so if he does not repay the loan, it is not a matter of great regret.
Hadith Number: 40
عن عبد الله بن عمر رضي الله عنهما، أن عمر بن الخطاب حمل على فرس في سبيل الله فوجده يباع، فأراد أن يبتاعه، فسأل رسول الله صلى الله عليه وسلم، فقال: لا تبتعه، ولا تعد في صدقتك.
Translation: Hazrat Abdullah bin Umar (may Allah be pleased with them) narrates that Hazrat Umar bin Al-Khattab gave a horse to a person for jihad in the way of Allah. Later, he found that horse being sold, so he wanted to buy it and asked the Messenger of Allah ﷺ about it. The Prophet ﷺ said: Neither buy it nor take it back as your charity.
Reference: Bukhari: 3002/2971, Muslim: 1621, Abu Dawood: 1593, Tirmidhi: 668, Nasa'i: 2617, Ibn Majah: 2392, Muwatta Imam Malik: 49
Explanation:
When a person gives something in the way of Allah and makes it charity, then after that, his connection with that thing ends; it no longer remains his property. Therefore, whoever uses it will be responsible for how they use it. The Messenger of Allah ﷺ forbade Hazrat Umar from buying a horse because Hazrat Umar had given it. The seller would consider the original price, and it might occur to the buyer that since I gave it, I should get it cheaper. In this way, the one who gave the charity would benefit from what he had given. Prohibiting benefiting from one’s charity, the Prophet ﷺ said: Do not turn back on your charity (meaning) do not benefit from it, because you have given it fi sabilillah (in the way of Allah). There are different ways of benefiting from charity. Sometimes it happens that a person to whom charity is given takes many services from the giver for free, and that person, out of respect for the charity, keeps silent and does it. He neither speaks up nor dares to speak up. On one hand, the favor and burden of charity is on him, and on the other hand, there is hope for charity in the future. If he speaks up, all those hopes will turn into mere dreams and illusions. Another form of benefiting from charity is when a poor person is employed for a very meager salary, and that poor person works the whole year on that small salary because he knows that in the month of Ramadan he will be given considerable help.
