| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2069

Qataadah (may Allah be pleased with him) narrated:
Anas (may Allah be pleased with him) delivered to the Prophet ﷺ barley bread with some rancid fat on it. The Prophet ﷺ had had pawned his armor with a Jew in Al-Madeenah for some barley for his family. Anas (may Allah be pleased with him) heard him saying, "The household of Muhammad did not possess even a single Saa‘ of wheat or food grains for the evening meal,” although he ﷺ has nine wives to look after..

Commentary :
The Prophet ﷺ led one of the most ascetic lives, and he ﷺ was content with his little share of Rizq (i.e., provision), and generously spent all the spoils of war conferred upon him by Allah, Exalted is He, on the poor and needy and in the Cause of Allah.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that the Prophet ﷺ was once invited over by a Jew - as recorded in Musnad Ahmad – for a meal of barley bread with some rancid fat on it. He ﷺ accepted his invitation and graciously ate that food.
He ﷺ once bought some barley from a Jew for a deferred price, and pawned him his armor that he ﷺ used as protection in war in return for that, because there was no food left in his house. Anas (may Allah be pleased with him) heard the Prophet ﷺ say: "The household of Muhammad did not possess even a single Saa‘ of wheat or food grains for the evening meal." It means, ‘There had no wheat or barley left in their houses.’ It is noteworthy that he ﷺ did not say those words out of resentment, nor was he complaining, Allah forbid. Rather, he ﷺ said so as a justification for accepting the invitation over such humble food, and for pawning his armor with the Jew.
Then Anas (may Allah be pleased with him) said: “He ﷺ had nine wives (to look after),” meaning: while he ﷺ had nine wives, who were in dire need of food, and this clarifies the reason for his purchase of barley on credit and pawning his armor.
It is deduced from the hadeeth that it is permissible to sell and buy food or other commodities on credit.
It is also inferred therefrom that a noble and knowledgeable man should buy his own needs, even if he has someone else to shoulder this task, because all the believers were keen on fulfilling the Prophet’s needs, seeking to win his pleasure and earn rewards for their Hereafter (yet he ﷺ undertook such tasks himself).
It is also deduced from it the permissibility of accepting an invitation for small (and humble) food.
The permissibility of engaging in sales transactions and pawning items of wealth with the People of the Book (i.e., the Christians and Jews) is also deduced from the hadeeth..

2070

‘Narrated Aa’ishah (may Allah be pleased with her):
When Aboo Bakr Al-Siddeeq (may Allah be pleased with him) was chosen as the Caliph, he said, "My people know that my earnings from trade were adequate to provide for my family, and as I will be busy serving the Muslim nation; my family will eat from the Public Treasury, and I will practice the profession of serving Muslims (and governing their affairs).".

Commentary :
Aboo Bakr (may Allah be pleased with him) was the first rightly guided Caliph, the Minister of the Prophet ﷺ, and his Companion during the migration to Al-Madeenah. He (may Allah be pleased with him) was the first free man to embrace Islam and was endowed with the biggest share of faith and ascetism among all the Companions (may Allah be pleased with them). He (may Allah be pleased with him) was one of the most beloved people to the Prophet ﷺ and was nicknamed ‘Al-Siddeeq’ because he strongly believed in the Prophet ﷺ.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that when Aboo Bakr (may Allah be pleased with him) was chosen as the Caliph after the Prophet’s ﷺdeath, in 11 A.H., he (may Allah be pleased with him) said that Muslims knew that his earnings from trade before he became the Caliph, were adequate to provide for his family from his personal wealth.But after becoming Caliph and being preoccupied with serving Muslims and governing their affairs, he had no time to practice trade as a profession to provide for himself and his dependents (i.e., those for whom he was obliged to provide for as per the laws of Islam). He (may Allah be pleased with him) informed people that he would take an allowance from the Public Treasury to provide for his family and dependents, because he would be busy governing people’s affairs and he still needed to provide for himself and his family. He (may Allah be pleased with him) informed them that he would put his expertise (as a skilled trader) and profession to use in the service of Muslims, in return for which he would be given that allowance. He (may Allah be pleased with him) willingly committed himself to putting his expertise as a skillful trader to use in the service of Muslims by trading with the public funds to compensate Muslims for the allowance that was allocated for him, or more, to be paid from the generated profits. He (may Allah be pleased with him) voluntarily committed himself to do so and it was not one of his duties as the Caliph.
Ibn Sa‘d narrated in Al-Tabaqaat on the authority of ‘Aa’ishah (may Allah be pleased with her) that she said: “When Aboo Bakr fell terminally ill, he said on his deathbed, ‘Take stock of my personal fortune that I have acquired since becoming the Caliph, and hand it over to the new Caliph.” ‘Aa’ishah (may Allah be pleased with her) added: “When he (may Allah be pleased with him) died, we did as he commanded and took stock of a servant who used to carry his boys and a camel used to water his garden. We handed these assets over to ‘Umar (may Allah be pleased with him) in pursuance of Aboo Bakr’s will. On seeing that, ‘Umar, the new Caliph wept and said, ‘O Aboo Bakr (may Allah be pleased with him), you have made the task of your successor most difficult.’"
The hadeeth highlights the virtues and merits of Aboo Bakr (may Allah be pleased with him), indicating his asceticism and matchless mindfulness of Allah.
It also underlines the virtue of working and earning a living to meet one’s needs and those of his dependents.
It is deduced from the hadeeth that it is allowable to defend oneself against doubts and fend off (potential) accusations, even if they are false.
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2076

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

Commentary :
The wise Laws of Islam is keen to foster good relations between Muslims in their interactions and transactions, reflecting the enjoined solidarity, interdependence, love, and cooperation.
In this hadeeth, the Prophet ﷺ supplicated Allah, Exalted is He, to confer His mercy on those who display leniency, which denotes facilitation, (making) concession, overlooking, kindness, and lack of rigidity, in three contexts or situations. First, a seller should be lenient and should not be adamant at his price, but should rather be willing to give up some of his rights. Second, a buyer should be lenient and not undervalue the commodity and insist on buying it for a low price. Third, a creditor should be lenient when claiming his money. He should not make it difficult for poor debtors, but should rather gently and leniently claim his money and give respite to insolvent debtors (until they become able to repay).
The hadeeth urges Muslims to opt for forgiveness, good treatment, embodying noble morals, and avoiding dissention in financial transactions.
It also promotes relieving people of hardship when claiming one’s money and pardoning them (i.e., remitting their debts by way of charity).
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2079

Hakeem ibn Hizaam (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ said, "Both parties in a business transaction have a right to rescind it so long as they have not separated; and if they tell the truth and make everything clear to each other (i.e., a seller speaks the truth with regard to the defects of the purchased commodity, if any, and a buyer speaks the truth with regard to the money) they will be blessed in their transaction, but if they conceal anything and lie, the blessing on their transaction will be eliminated. ".

Commentary :
Since people tend to engage in sales transactions without deliberate thinking, and a seller or buyer may regret missing out on some of his goals, the wise Shareer‘ah granted both parties a period in which they could rescind the contract (and undo their transaction).
In this hadeeth, the Prophet ﷺ made mention of such a period when he said: “Both parties in a business transaction have a right to rescind it so long as they have not separated.” This means that both the buyer and the seller are given an inalienable right to repudiate the transaction or contract as long as they have not separated, meaning to physically leave the meeting place where they concluded the contract. The Prophet ﷺ underlined that if both parties tell the truth and make everything clear to each other, regarding the price, the description of the purchased commodity, and the like, and clarify any defect, they will be blessed in their transaction. This means that they would obtain greater benefits from such transactions and prices, and both parties would get to recieve the blessing of Allah; a seller would obtain such blessing in the price and the buyer in the purchased commodity. However, if they conceal anything and lie, their transaction will be void of blessings. An example of such concealment is when a seller conceals the defects of the commodity, and the buyer conceals the defect of the price and they lie to one another, regarding the description of the commodity on the part of the seller, and the payment of the price on the part of the buyer.Or the buyer claims to agree on buying the commodity for less than the agreed-upon price and deceives the seller until the time of concluding the sale should come. A buyer may also lie to the seller regarding the reason of the purchase to lower its price, contrary to the truth. Thus, both parties would conceal something from the other and each would be cheating the other from what he owed in the exchange. A common example of the buyer’s lies is when he tries to lower the price of a piece of land by claiming to buy it to build a mosque on it, and after concluding the sale, he would build himself a house instead, and had originally lied merely to lower the price. The Prophet ﷺ underlined that the blessing of such business transactions would be eliminated, meaning it would be devoid of increase and growth due to their mutual lying and deceit.
The hadeeth evidences the Khiyaar Al-Majlis (i.e., an option whereby the parties have right to unilaterally withdraw from a contract as long as the parties do not leave the session of contract) for both the buyer and seller, to repudiate or retain the concluded sale.
It is also deduced from the hadeeth that the designated period for availing of this option (Khiyaar Al-Majlis) is after concluding the sale and until the two parties leave the contracting session.
It is also inferred therefrom that a sale becomes binding once the two contracting parties physically leave the contracting session.
The hadeeth also highlights the obligation of adhering to honesty and truthfulness in sales transactions.
It is also deduced therefrom that (blessed) worldly gains can only be attained by good-doing, and that the ominousness of sins and acts of disobedience causes one to miss out on what is good in this worldly life and the Hereafter.
The hadeeth also underlines the virtue of truthfulness, and urges Muslims to adhere to it, and highlights that it is a reason for having one’s earnings blessed.
The hadeeth dispraises lying, urges Muslims to abandon it, and underlines that it is a reason for having one’s earnings deprived of blessing.
It also highlights that the performance of good deeds to attain reward in the Hereafter ensures attainment of what is good in this worldly life and the Hereafter as well.
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2080

Aboo Sa’eed(may Allah be pleased with him) narrated:
We used to be given mixed dates (from the spoils of war) and used to sell (barter) two Saa‘s of those mixed dates for one Saa‘ (of good-quality dates). The Prophet ﷺ said (to us), "No (bartering of) two Saa‘s for one Saa‘ nor two Dirhams for one Dirham is permissible", (as it involves Ribaa). .

Commentary :
Allah, Exalted is He, has permitted selling, but deemed Ribaa (i.e., interest, usury) forbidden. In fact, the consumption of Ribaa is one of the major sins and destructive evil deeds and it was deemed forbidden in all the previous divine laws, given the evils and social and economic damages it incurs.
In this hadeeth, Aboo Sa’eed Al-Khudree(may Allah be pleased with him) stated that they were given mixed dates (from the spoils of war), which the Messenger of Allah ﷺ used to distribute to Muslims. Such dates were a mixture of various types of date fruits (of different qualities). They used to sell every two Saa‘s (the Saa‘ was a dry measure used for agricultural produce by the Arabs during the Prophet's ﷺlifetime) of such mixed dates, which were of poor quality, for one Saa‘ of good-quality dates. The Saa’ equaled four Mudds, and the Mudd equaled the measure of two open medium-sized handfuls. The Mudd approximately equals (509) grams in the lowest estimate, and (1072) grams in the highest estimate. The Saa’, on the other hand, is equivalent to between 2036 and 4288 grams.
The Prophet ﷺ forbade them from such a sale, and told them that it was not permissible to sell two Saa‘s of mixed dates for one Saa‘ of good-quality dates, despite the difference in quality, because the exchanged commodities in this barter would be the same; they were both dates. He ﷺ also forbade them from selling two Dirhams of old or poor-quality silver for one Dirham of good-quality silver because they are of the same kind (silver). This transaction was known as Ribaa Al-Fadhl, which involved an exchange or sale transaction in trade which effectively results in charging ‘interest’ through the exchange of the same commodity, but of a different quality or quantity, and this is prohibited as per the laws of Islam.
He ﷺ instructed them instead to sell any given type of date for a monetary value and then buy with that money whatever they wished. Thus, they would avoid taking excess in exchange of a given commodity in the event of a barter of two similar commodities, and the Ribaa involved in such a transaction.
It is deduced from the hadeeth that ignorance of a prohibition warrants pardon until one obtains knowledge of it.
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2081

Aboo Mas‘ood (may Allah be pleased with him) narrated:
A man from the Ansaar named Aboo Shu‘ayb, came and told his butcher-servant, "Prepare a meal sufficient for five persons, for I want to invite the Prophet ﷺ along with four other persons as I saw signs of hunger on his face." Aboo Shu‘ayb invited them and another person came along with them. The Prophet ﷺ said (to Aboo Shu‘ayb), “This man followed us, so if you allow him, he will join us, and if you want him to return, he will go back.” Aboo Shu‘ayb said, "No, I have allowed him (i.e. he, too, is welcomed to join you for the meal)..

Commentary :
The Companions (may Allah be pleased with them) loved the Messenger of Allah ﷺ dearly, and their love for him made themkeenly keep his company, and hastento please him and fulfill his needs.
In this hadeeth, Aboo Mas‘ood ‘Uqbah ibn ‘Amr Al-Ansaaree(may Allah be pleased with him) narrated that when Aboo Shu‘ayb Al-Ansaaree(may Allah be pleased with him) saw the signs of hunger on the Prophet’s face, he said to his servant (or a hired butcher as narrated in Saheeh Al-Bukhaaree and Saheeh Muslim), “Prepare some food that is sufficient for five persons; one of them is the Messenger of Allah ﷺ.” He (may Allah be pleased with him) prepared a meal for five people because he knew that some of the Companions (may Allah be pleased with them) would most likely come along with the Prophet ﷺ. It is also possible that he saw the Prophet ﷺ sitting with four people at that time and he (may Allah be pleased with him) invited them over for the meal, but a sixth man came along uninvited. The Prophet ﷺ asked the host, Aboo Shu‘ayb (may Allah be pleased with him), for his permission to clarify this sixth guest’s situation and spare him and the host any inconvenience, because he came uninvited. Aboo Shu‘ayb (may Allah be pleased with him) gave his consent and welcomed the uninvited guest.
The Prophet ﷺ did not give permission to that guest except after obtaining the host’s consent first, contrary to the situation when he ﷺ invited many people over to join him for the meal prepared by Aboo Talhah (may Allah be pleased with him), without seeking Aboo Talhah’s permission, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. This is because Aboo Shau‘ayb limited his invitation to five people as he said to his servant, ‘prepare a meal that is sufficient for five people.’ This serves as a thoughtfulgesture on the part of the Prophet ﷺ, teaching us that when a host invites over a specified number of guests, they should abide by that number, and must not bring others along without hispermission.
The hadeeth teaches us that an aspect of showing hospitality to a guest is to invite those in his company as well.
It is also deduced from the hadeeth that whoever wishes to invite a group of people over for a meal should prepare for them enough food, and should not serve them a small amount of food (causing theminconvenience).
It is also inferred therefrom that it is allowable for someone to join a group of people and accompany them to the place of their destination; had it been prohibited, the Prophet ﷺ would have forbidden the man who followed him, and would have commanded him to go back. What is forbidden is to enter someone’s house and show up uninvited without the permission and consent of the host.
It is also deduced from the hadeeth that when one of the invited guests seeks the host’s permission to bring someone else with him, the host should give his permission, like what Aboo Shu‘ayb (may Allah be pleased with him) did, and it is indicative of his refined moral character.
It is also inferred therefrom that it is forbidden to eat someone's food without his permission.
The hadeeth also highlights the lawfulness of working and making a living as a butcher.
It is also deduced that a ruler, a noble, or old person is urged to considerately accept the invitation of those of inferior status.
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2084

‘Narrated Aa’ishah (may Allah be pleased with her):
When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Commentary :
Khamr (i.e., intoxicants) is the mother of all evils, and the Laws of Islamhas warned against drinking it and trading in it, because of the harm it incurs on the individual and society.
In this hadeeth, the Mother of Believers ‘Aa’ishah (may Allah be pleased with her) stated that when the last ayaat of Al-Baqarah chapter were revealed, the Prophet ﷺ recited them for people in the (Prophet's) Mosque. The version of the hadeeth complied in Saheeh Al-Bukhaaree and Saheeh Muslim has an addition reading, “about Ribaa.” This narration refers to the ayaat that read (what means): {Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity…[thus] you do no wrong, nor are you wronged.} [Quran 2:275-279]. These ayaat included the prohibition of Ribaa (i.e., interest, usury). Afterward, the Prophet ﷺ deemed trading in Khamr prohibited as well, because it involves selling or buying what is unlawful and leads to falling into the sin of consuming Khamr.
The Arabic word Khamr linguistically denotes covering, because Khamr covers intellect, leading a person to commit other destructive sins.
It is known that the prohibition of Khamr was revealed in the ayaat that reads (what means): {O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. * Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer. So will you not desist?* And obey Allah and obey the Messenger and beware. And if you turn away – then know that upon Our Messenger is only [the responsibility for] clear notification.} [Quran 5:90-92] These ayaat were revealed long before the ayah about the prohibition of Ribaa, which was either the last ayah to be revealed in the Quran or one of the last ones. It is possible that he ﷺ informed them of the prohibition of trading in Khamr when Khamr was deemed prohibited, then informed them of it again after the ayah on Ribaa was revealed, for the sake of laying emphasis on the prohibition in this regard and to ensure that it wasproclaimed more broadly. It is also possible that he ﷺ made mention of them both to indicate that Ribaa and Khamr are equally prohibited. Perhaps those who attended that assembly were absent during the previous one when he ﷺ proclaimed the prohibition of trading in Khamr.
It is deduced from the hadeeth that trading in Khamr is strictly prohibited, since Allah, Exalted is He, coupled it with Ribaa, about which stern warnings have been reported.
The hadeeth also highlights the emphasis laid by the Laws of Islam on the prohibition of Ribaa and Khamr, since the Prophet ﷺ keenly proclaimed such prohibitions in the mosque, emphasizing their gravity..

2086

‘Awn ibn Abee Juhayfah (may Allah be pleased with him) narrated: My father bought a slave who practiced Hijaamah (i.e., wet cupping therapy). (My father broke the slave's equipment that he used for cupping). I asked my father why he had done so, and he replied, "The Prophet ﷺ forbade accepting the price of a dog or blood (i.e., fees of Hijaamah), and also forbade the profession of tattooing, getting tattooed and receiving or giving Ribaa, and cursed the image-makers.".

Commentary :
Allah, Exalted is He, decreed that which is good lawful to His servants, and decreed unlawful that which is evil to them, and this applies to food, beverages, earnings, trade, and others. The Islamic Laws of Islam also urges Muslims to be a gracious and lift themselves above trivial aspirations.
In this hadeeth, ‘Awn ibn Abee Juhayfah (may Allah be pleased with him) stated that his father Abee Juhayfah Wahab ibn ‘Abdullah Al-Suwaa’iy (may Allah be pleased with him)bought a slave who practiced Hijaamah (i.e., wet cupping therapy). He ordered him to break the equipment that he used for cupping, as stated in a narration recorded in Saheeh Al-Bukhaaree. His son asked him about the reason for breaking the equipment, and he told him that the Prophet ﷺ had forbidden the price of a dog, i.e., selling a dog, and deemed such earnings unlawful as per the Sheree‘ah, because it is prohibited to own and keep dogs. It has been said that guard and hunting dogs are excluded from this prohibition, because they are beneficial, as stated in the narration reported by Al-Daaraqutnee on the authority of Aboo Hurayrah (may Allah be pleased with him) reading: “except for a hunting dog.” Another relevant narration reported by Al-Tirmithee reads: “Except for dogs meant for hunting.”
Likewise, the Prophet ﷺ forbade the price of blood, i.e., the fees of Hijaamah. Hijaamah is (a form of alternative medicine) used to remove bad blood from the body. The Prophet ﷺ had Hijaamah performed on him and paid a fee to the Hijaamah therapist, as narrated in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Ibn ‘Abbaas (may Allah be pleased with them). Had it been forbidden to pay fees to the Hijaamahtherapist, the Prophet ﷺ would not have had Hijaamah performed on him nor paid fees to thetherapist! Therefore, the hadeeths stating the prohibition of practicing Hijaamah and profiting from it, and declaring the earnings of this profession unlawful, are interpreted as to indicate that such earnings are deemed inferior and urge Muslims to earn their living byother loftier professions, seek superior ways of earning a living, and exhibit fine moral qualities. It is possible that the prohibition was prescribed in the early days of Islam and was later abrogated, when the Prophet ﷺ paid the Hijaamah therapist his fee.
In the hadeeth, the Prophet ﷺ also forbade the practice of tattooing and having tattoos. Tattooing means piercing injections into the skin layers, then filling that location with kohl or something else until it turns blue or green. A tattoo is a form of drawing shapes on the body in a different color to a person's skin tone, and people used to use it for beautification purposes. The tattooist is called (in Arabic) ’Waashimah’, and it refers the one who practices tattooing in return for fees or for free, and the one being tattooed is called ’Mawshoomah’. The Prophet ﷺ forbade tattooing because it was practiced by the dissolute and ignorant people and because it involved changing the creation of Allah, Exalted is He.
The Prophet ﷺ forbade dealing in Ribaa for both parties, the payer and recipient of the interest money. Ribaa linguistically means excess, and in Islamic terminology, it is (the measure of excess in one thing when two things are exchanged in some bargain; or), in the case of a loan, an increased amount of the loan at the time of its payment.
There are two kinds of Ribaa; Ribaa Al-Fadhl (i.e., the excess taken in exchange of specific homogenous commodities and encountered in their hand-to-hand purchase and sale or barter transaction), andRibaa Al-Nasee'ah (i.e., increasing the price of an item in return for deferred payment).
The prohibition incorporates both taking and paying Ribaa (interest) money, even if the recipient does not consume Ribaa, and the reference to consumption in this context is due to the fact that it was one of the main sources of income, and most of people’s earnings at the time when this prohibition was revealed were obtained by dealing in Ribaa.
The Prophet ﷺ also cursed the image-makers. The prohibition in this regard applies only to those who make images of animate objects. It was said that the image-makers here are the sculptors who make and carve statues that imitate the creation of Allah, Exalted is He. It was also said they are the ones who make idols for the purpose of worship.
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2087

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Commentary :
Islam laid down etiquette and provisions governing business transactions. Both the buyer and seller are required to acquaint themselves with these provisions and etiquettes, to preserve their religious and worldly interests.
In this hadeeth, the Prophet ﷺ warns against excessive oaths and swearing too much when selling with the aim to promote one’s commodities. Making an oath, if the person is truthful, may help a seller promote his commodity and conclude the sale, but such sale would bedeprived from Allah’s blessing in the future. Allah, Exalted is He, may cause it to be destroyed by means of theft, burning, drowning, usurpation, plunder, or any other form of destruction by the will of Allah, Exalted is He. Thus, such a seller would be exerting such efforts to earn money and it would be all in vain, and this would be his due punishment from Allah, Exalted is He, for his excessive oaths. In the narration recorded by Muslim on the authority of Aboo Qatadaah Al-Ansaaree(may Allah be pleased with him), the Prophet ﷺ said: “Beware of excessive swearing (and making oaths) in sale, because it may promote trade, but this practice will eliminate the earnings’ blessing.” The hadeeth may also mean ‘false oaths’, as clarified in the narration reported by Imaam Ahmad reading: “Taking false oaths may help you conclude a sale transaction, but it takes (blessing) away from the earnings.”
The Arabic words used in the hadeeth are ‘Munaffiqah’ meaning inducive to the promotion of the commodity, and ‘Mumhiqah’, meaning eliminating the blessings. Other variations used in different narrations of the hadeeth are ‘Manfaqah’ derived from the word ‘Al-Nafaaq’, meaning saleability, and ‘Mumhaqah’ meaning deprivation of blessing and a reason for it.
The hadeeth lays emphasis on the gravity of excessive swearing (oaths) by the name of Allah, Exalted is He, and underlines that it must only be done for a need.
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2088

‘Abdullah ibn Abee Awfaa (may Allah be pleased with him) narrated:
A man displayed some goods in the market and swore by Allah that he had been offered so much for that, that which was not offered, and he said so, so as to cheat a Muslim. On that occasion, the following ayah was revealed (which means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter…} [Quran 3:77] .

Commentary :
Swearing oaths is a serious matter, and Islam has laid emphasis on its gravity, especially making false oaths by means of which a person unlawfully takes the money of his fellow Muslim brother.
In this hadeeth, ‘Abdullah ibn Abee Awfaa (may Allah be pleased with him) stated that a man offered his commodity for sale in the market and falsely swore by Allah, Exalted is He, that he had bought it for such-and-such a price, merely to persuade his fellow Muslim to buy it. On that occasion, the following ayah was revealed. Allah, Exalted is He, Says (that which means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter…} [Quran 3:77]. The ayah reads {Those who exchange} because the two parties of a sale transaction exchange the commodity for money,{the covenant of Allah},meaningthe covenant they made to believe in the Prophet ﷺ and fulfill the trusts, {and their [own] oaths for a small price} meaning their false oaths that they take to affirm the desired statements or actions. The intended meaning is that they trade their covenants with Allah and their oaths, with fleeting worldly gains and desires such as money, benefits, and other worldly gains. The price is described here as being small, to indicate its insignificance, for it was traded for breaching the covenant with Allah and taking a false oath. This makes it fundamentally insignificant, no matter how significantit seemed from a worldly perspective, compared to winning the pleasure of Allah, Exalted is He, and fulfilling the covenants made with Him. Then Allah, Exalted is He, stated the punishment designated for the one who commits such a major sin. He Says (that which means): {…will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]. It means, ‘They shall have no share in the bliss tasted by the believers in the Hereafter, and Allah, Exalted is He, will not speak to them about what would please them, but would rather say to them that which will cause distress and disappointment to them.’ The ayah goes on, {or look at them on the Day of Resurrection} meaning that He will not mercifully look at them, {nor will He purify them}, from sins and misdeeds by conferring upon them His forgiveness, nor shall He commend them like He would commend His righteous servants. Rather, He shall be angry with them and will punish them for breaching their covenant with Him, {and they will have a painful punishment}, because of what they committed. This is a stern warning about making false oaths, because such a sin combines many corrupt evil deeds, including: lyingin the name of Allah, deceiving a purchaser into buying his commodity, making up lies for the sake of promoting it, and unlawfully taking the money of the purchaser, described here as a ‘small price’with which he shall not be availed for long in this worldly life.
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2094

Aboo Haazim narrated:
Some men came to Sahl ibn Sa‘d (may Allah be pleased with him) to ask him about the (Prophet’s) pulpit. He replied, "Allah's Messenger ﷺ sent for a woman (Sahl named her) this message: ‘Command your servant-carpenter to make pieces of wood (i.e., a pulpit) for me so that I may sit on it while addressing the people.’ So, she ordered him to make it from the tamarisk (tree) in the forest. He brought it to her and she sent it to Allah's Messenger ﷺ, and he ordered it to be placed in the mosque: so, it was put and he ﷺ sat on it..

Commentary :
The Messenger of Allah ﷺ used to deliver his speeches to his Companions (may Allah be pleased with them) while standing or leaning on a palm-tree trunk.When the number of worshippers in the mosque increased, the Prophet ﷺ thought about taking a wooden pulpit to stand and sit on while delivering his speeches to the Companions (may Allah be pleased with them).
This hadeeth relates the story of the Prophet’sﷺ pulpit. The Taabi’ee (a Muslim who saw at least one of the Companions) Aboo Haazim Salamah ibn Dinaar stated that some men came to the great Companion Sahl ibn Sa‘d Al-Saa‘dee (may Allah be pleased with him) asking him about the Prophet’s ﷺpulpit and he (may Allah be pleased with him) told them that the Prophet ﷺ sent a message to a woman. Sahl (may Allah be pleased with him) mentioned her name, but reporters differed regarding it; some said that it was ‘Aa’ishah and others said it was Minaas. She was from the Ansaar, according to the narration cited in Saheeh Al-Bukhaaree, or the emigrants according to another narration also recorded in Saheeh Al-Bukhaaree, and she had a servant-carpenter. The Prophet ﷺ commanded her to order her servant to make the Prophet ﷺ a pulpit to sit on it when delivering his speeches.
It has also been narrated in Saheeh Al-Bukhaaree on the authority of Jaabir ibn ‘Abdullah(may Allah be pleased with them) that a woman from the Ansaar said to the Messenger of Allah ﷺ: “O Messenger of Allah ﷺ, I have a servant-carpenter; he may make you something to sit on (i.e., pulpit), if you wish.” To reconcile between these narrations, it is possible that she asked the Prophet ﷺ first, and then he ﷺ sent her the reported message, indicating his acceptance of her offer, and commanding her to (order her servant to) make the pulpit for him.
The woman complied with the Prophet’s command and instructed her servant to make the Prophet ﷺ a pulpit from a desert tree called ‘Tarafah’, and the forest was located in Al-‘Awaalee on the route from Al-Madeenah to Al-Shaam, about 14 miles from Al-Madeenah. When the servant finished it, and the woman sent it to the Messenger of Allah ﷺ, he ordered it to be placed in its place in the Prophet’s Mosque, and he ﷺ sat on it.
It is deduced from the hadeeth that it is allowable to seek the help of professionals and skilled workers (in various fields) for whatever may bring benefit to Muslims..

2095

Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated:
A woman from the Ansaar said to Allah's Messenger ﷺ, "O Allah's Messenger ﷺ! Shall I make something for you to sit on, as I have a servant who is a carpenter?" He ﷺ replied, "If you wish." So, she (may Allah be pleased with him) had a pulpit made for him. When it was Friday the Prophet ﷺ sat on that pulpit. The date-palm trunk near which the Prophet ﷺ used to deliver his speeches cried so much so that it was about to burst. The Prophet ﷺ came down from the pulpit towards the trunk and embraced it and it started groaning like a crying child and then stopped crying. The Prophet ﷺ said, "It has cried because of (missing) what it was used to hearing Dhikr (i.e., remembrance of Allah) being recited!".

Commentary :
The Messenger of Allah ﷺ used to deliver his speeches to his Companions (may Allah be pleased with them) while standing or leaning on a palm-tree trunk.When the number of worshippers in the mosque increased, the Prophet ﷺconsidered taking a wooden pulpit to stand and sit on while delivering his speeches to the Companions (may Allah be pleased with them).
This hadeeth relates the story of the Prophet’spulpit and indicates theyearning and longing of the palm-tree trunk for the Prophet ﷺ when he left it and ascended the new pulpit.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with them) stated that a woman from the Ansaar came to the Prophet ﷺ and offered to make him something to sit on while delivering his speeches, for she had a servant who was also a skilled carpenter. The Prophet ﷺ agreed and said to her, ‘If you wish!’
It was narrated in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Sahl ibn Sa‘d (may Allah be pleased with him) that the Prophet ﷺ sent a message to a woman from the Ansaar, ‘Command your servant-carpenter to make pieces of wood (i.e., a pulpit) for me so that I may sit on it while addressing the people.’ She may have asked the Prophet ﷺ first, and then he ﷺ sent her that message, indicating his acceptance of her offer, and commanding her to (order her servant to) make it for him.
The woman complied with the Prophet’s ﷺcommand and instructed her servant to make the Prophet ﷺ a pulpit. When the servant finished it, the woman sent it to the Messenger of Allah ﷺ and he ordered it to be placed in its place in the mosque. On Friday, the Messenger of Allah ﷺ started to use the pulpit instead of the palm-tree trunk on which he ﷺ used to lean during his speeches, and sat on the new pulpit instead. The deserted trunk wept so much so that it was about to burst. It produced a loud groaning sound,indicating its yearning and longing for the Prophet ﷺ. Thereupon, the Prophet ﷺ came down from the pulpit, went to the trunk and embraced it to comfort it. Itstoppedcryinglittle by little like achild does. The Prophet ﷺ clarified the reason for its crying and said, “It has cried because of (missing) what it was used to hearing of Dhikr (i.e., remembrance of Allah) being recited!" It means that the trunk longed for listening to the remembrance of Allah by the Prophet ﷺ when he ﷺ delivered his speeches while standing or leaning on it.
The hadeeth highlights a sign of Prophethood and a miracle with which he ﷺ was aided, having an inanimate object yearn for him and sense his presence and absence.
It is deduced from the hadeeth that it is allowable to stand on an elevated platform while delivering the Khutbah (i.e., Friday speech), and install pulpits in mosques.
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2099

‘Amr said:
Here (i.e., in Makkah) there was a man called Nawwaas and he had camels suffering from a disease causing their thirst to become excessive and unquenchable. Ibn ‘Umar (may Allah be pleased with him) went to the partner of Nawwaas and bought those camels. The man returned to Nawwaas and told him that he had sold those camels. Nawwaas asked him, "To whom have you sold them?" He replied, "To so-and-so Shaykh (, describing to him how he looked)." Nawwaas said, " Woe to you! By Allah, that Shaykh was Ibn ‘Umar (may Allah be pleased with him)." Nawwaas then went to Ibn ‘Umar (may Allah be pleased with him) and said to him, "My partner sold you camels suffering from a disease causing their thirst to become unquenchable and he had not recognized you!" Ibn ‘Umar (may Allah be pleased with him) told him to take them back (i.e., annul the sale and return the camels). When Nawwaas went to take them, Ibn ‘Umar (may Allah be pleased with him) said to him, "Leave them there; I am happy with the judgment of Allah's Messenger ﷺ that there is no ‘Adwaa (i.e., contagion and transmission of infectious disease without the permission of Allah). ".

Commentary :
A Muslim is enjoined to be honest and truthful in all situations, including buying and selling. Sales transactions should be based on clarity and honesty about the merits and flaws of the commodity, to eliminate all chances of cheating, which sows hatred and discord among people.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Amr ibn Dinaar stated that ‘AbdullahIbn ‘Umar (may Allah be pleased with him) bought camels from a man named Nawwaas and that these camels were infected with a disease known as Hiyaam, making their thirst excessive and unquenchable. It may also refer to a disease that resulted in scabies. It was also said that Al-Heem are thescabby camels painted with tar, and which therefore become thirsty due to the higher body temperature caused by it. Ibn ‘Umar (may Allah be pleased with him) bought these camels from a partner of Nawaaas, and this partner went to Nawwaas and informed him of the sale.He asked him: “To whom have you sold them?” The partner described the buyer to him, and Nawwaas knew that he was Ibn ‘Umar (may Allah be pleased with him).He said to him: “Woe to you! By Allah, that Shaykh was Ibn ‘Umar.” The Arabic word used in the hadeeth is ‘Wayhaka,’ which literally means ‘woe to you,’ indicating rebuke, and it is said in reference to someone who has made a serious mistake. Nawwaas went to Ibn ‘Umar and informed him that his partner had sold him some sick camels without informing him of their flaws prior to the sale. Ibn ‘Umar (may Allah be pleased with him) asked him to take them back, given the circumstances. When Nawwaas went to take them, Ibn ‘Umar (may Allah be pleased with him) said to him, “Leave them there; I am happy with the judgment of Allah's Messenger ﷺ that there is no ‘Adwa (i.e., contagion and transmission of infectious disease without the permission of Allah),” meaning that he (may Allah be pleased with him) did so in compliance with the Prophet’s statement, ‘There is no ‘Adwaa.’ The Arabic word used in the hadeeth (‘Adwaa) means contagion and transmission of infectious disease from one patient to another. The Prophet’s statement means that diseases cannot cause infection by themselves without the permission and decree of Allah, Exalted is He.People of the pre-Islamic era believed that diseases could spread from one person to another without the permission of Allah. The Prophet ﷺ negated that false belief and clarified to them that diseases are mere causes that may only have effects by the decree and permission of Allah, who causes illness (and that contagion is a means through which Allah effects His decrees).
The hadeeth highlights the virtues of Ibn ‘Umar (may Allah be pleased with him), and his (remarkable) compliance with the Prophet’s guidance and judgments, even if it seemed to be harmful.
It is also deduced from the hadeeth that a sale of a defective commodity is valid as long as the buyer is informed of its flaws and gives his consent.
It is also inferred therefrom that a buyer may return a defective commodity (and annul the transaction) if its defect was concealed by the seller.
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2101

Aboo Moosaa (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ said, "The example of a good Companion (who sits with you) in comparison with a bad one, is like that of the musk seller and the blacksmith's bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof.".

Commentary :
Keeping the company of righteous people and attending their gatherings is one of the qualities of goodness, and a way to attain happiness in both the worldly life and the Hereafter. Likewise, keeping the company of wicked and evil people isa sign of wickedness and the path to loss and ruin.
In this hadeeth, the Prophet ﷺ gave a good similitude of the two categories of people: a good (righteous) companion and a bad (evil) one, to help us better understand the intended meanings, and urge us to adhere to what is good and avoid what is evil. The first category in the hadeeth is the righteous companion, a pious person who directs his companions to Allah, Exalted is He, and guides them to the sayings and deeds that bring them closer to Him. The Prophet ﷺ likened such a good companion to the musk seller. Keeping his company yields benefits in all cases; you either buy musk and perfume from him or simply enjoy the pleasant smell. Likewise, a good companion may bring you some tangible benefits or you may simplyfind comfort and joy in his company.
The second category is the bad companion, who drives those in his company away from Allah, Exalted is He, and all sayings and acts that draw them closer to Him. In this hadeeth, the Prophet ﷺ likened a bad companion to blacksmith's bellows (or furnace), meaning to a blacksmith. The Arabic word used in the hadeeth ‘Keer’ means a bag-like device made of thick leather (with handles) that is used to blow air onto a fire to keep the flame burning. Such a blacksmith (who blows air onto a fire) will either burn your body or clothes with the sparks, or make you smell an unpleasant odor, causing you distress and inconvenience. Likewise, a bad companion either causes you direct harm by committing sins with him, and accordingly suffering their burning flames, or by witnessing firsthand his ugly and evil deeds and therefore being dispraised for keeping the company of such a wicked person.
The hadeeth urges Muslims to keep the company of righteous and obedient people, and keep away from wicked and ill-mannered ones.
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2103

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..

Commentary :
A Hijaamah therapist is the one who performs Hijaamah (i.e., wet cupping therapy), which is (a form of alternative medicine) used to remove bad blood from the body by making superficial incisions on the skin using surgical scalpels, and removing the bad blood using a funnel-like device or special cups on the skin to create suction.It is used to treat different types of pain.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with them) inferred the permissibility of (undertaking) Hijaamah therapy and the lawfulness of its fees from the action of the Prophet ﷺ, because he ﷺ had Hijaamah performed on him and paid thetherapist a fee. Had paying the Hijaamah therapist been impermissible, the Prophet ﷺ would not have had it performed on him nor paid the fee.
The hadeeths about the unlawfulness of the earnings obtained through performing Hijaamah that described such earnings as ‘unlawful’, and indicate their inferiority and urge Muslims to embody noble manners and seek other loftier means of earning a living. It is also possible that the prohibition was prescribed in the early days of Islam and was later abrogated when the Prophet ﷺ paid the Hijjamah therapist the fee.
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1510

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "No son can repay a father unless he finds him a slave and buys him and emancipates him." Another version reads: "No son can repay his father.".

Commentary : The right that children owe to their parents is great, and being dutiful to them in Islam is among the greatest means of drawing closer to Allah, as Allah has made dutifulness to them one of the broadest ways of reaching Paradise. Allah has also made not obeying them among the major sins and misdeeds that lead their perpetrators to disgracing punishment.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) clarifies that the child, whether male or female, cannot repay his father - the mother is included and so are the grandparents who are the same as the parents - and fulfill his right in full for his kindness towards him except when he finds his father a slave, buys him with his own money, and emancipates him and sets him free. In other words, the son seeks to reach him by buying him, and it is well known that he only buys him to free him from slavery, not to have him as his own slave or to be the master of his father. So, nothing fulfills the father's right over his son, no matter what the son does, except this act. This is because Islam came when slavery and serfdom were widespread and a common habit of the Arabs, and there were bondmaids and slaves in every house.
It was said: If a man took possession of his father, the latter would be free by mere possession and [there is] no need to say: I set him free. Similarly, if he took possession of his mother, she would be free by mere possession and [there is] no need to say: I set her free.
The Hadīth encourages children to be dutiful and kind to their parents.
It also denotes the merit of emancipating slaves..

1513

Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the Hasāh sale (throwing pebble sale) and the Gharar sale (uncertainty sale)..

Commentary : During the pre-Islamic era of ignorance, there prevailed types of transactions that involved massive oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade what involved fraud and ambiguity to stop disagreement and dispute among people, which is one of the Shariah-approved objectives.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (may Allah's peace and blessings be upon him) forbade the Hasāh sale, which was one of the sales practiced by the people of Jāhiliyyah. If the seller or the buyer threw a pebble, that would be a sign of finalizing the sale. It had three forms: First: The seller says to the buyer: I would sell you of these garments that on which the pebble I throw falls; or: I would sell you a piece of this land from here to the part that this pebble reaches. Second: Considering the act of throwing the pebble itself a sale by saying: If you throw the pebble at this garment, it will be sold to you at such-and-such. Third: Saying: You have the option to either accept or reject the sale until I throw this pebble. It was said: It means saying: Throw the pebble and whatever number comes out, I will be entitled to an equal number of dinars or dirhams. All these are forms of invalid sales that entail doing injustice to one of the two parties of the sale.
The Messenger of Allah (may Allah's peace and blessings be upon him) also forbade the Gharar sale. Gharar means danger, delusion, and deceit. This is a generalization after a specification, as it includes any sale that involves any kind of deceit, or that which is ambiguous or cannot be fulfilled. One of the rationales behind forbidding this sale is the fact that it is a waste of money, for one may not be able to get the sold item, which means that he spent his money in vain.
The Hadīth prohibits deception and fraud in sales.
It warns against consuming people's properties wrongfully.
It also points out that the object of a sale transaction must be something known and must have a known price..

1519

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not go out to meet what is being brought for trade. Whoever goes out to meet it and buys something thereof, when its master comes to the market, he will have the option..

Commentary : Selling and buying have rulings and etiquettes in Islam that a Muslim must adhere to fulfill justice in transactions and enjoy the pleasures of this worldly life and the Hereafter.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbids merchants from going out and receiving those people who transport commodities from one country to another. They must not receive them before arriving and being acquainted with the prices of commodities in such a country because this might harm the seller as they might buy from him at a lower price than its known price, which would result in harming the owner of the commodity by underestimating its price. Hence, the Prophet (may Allah's peace and blessings be upon him) commanded the one who goes out to meet it and buys something thereof, and does not comply with the prohibition. So when "its master," i.e., the owner of the commodity, comes to the market, he will have the option either to effect the sale or take back his goods, for perhaps he did him injustice and wronged him regarding its price compared to its price in this country.
The Hadīth encourages truthfulness and transparency and the avoidance of deceit in commercial transactions.
It shows the Prophet's keenness on whatever brings goodness to his Ummah and his kindness towards them even when it comes to worldly interests..

1525

Ibn ‘Abbās reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Whoever buys food should not sell it until he measures it. I said to Ibn ‘Abbās: Why? He said: Do you not see them transacting with gold, whereas the food is deferred?.

Commentary : Allah Almighty has prescribed in sale what maintains people's rights, keeps them away from conflicts and quarrels, and repels harm from them.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) advises us saying that whoever buys food and wants to resell it, he "should not sell it" until he takes it after being measured and weighed. This is an indirect reference that the buyer should receive it and it becomes in his possession and knows its amount in a way that negates ambiguity. This is related to what is sold by measure as in this case, so it must be first measured until he receives it in full, then, he may sell it afterward. It is not lawful for him to sell it before measuring it, as it could be subject to excess or deficiency, which entails doing injustice and harm either to the seller or the buyer. Thereupon, Tāwūs ibn Kaysān - from the Tābi‘is - asked Ibn ‘Abbās (may Allah be pleased with him and his father): "Why?" i.e., why did the Messenger of Allah (may Allah's peace and blessings be upon him) stipulate this condition? Ibn ‘Abbās (may Allah be pleased with him and his father) said: "Do you not see them transacting with gold, whereas the food is deferred?" In other words, the seller used to take the price in gold dinars, and then he would delay the delivery of food to the buyer. Therefore, the Prophet (may Allah's peace and blessings be upon him) stipulated that the buyer should not resell it until he receives it and it becomes in his possession. Another Hadīth in the two Sahīh Collections clarified that what he meant by that is to transfer the food to another place or to the markets where it is sold in order not to be monopolized or manipulate its price. So, he made it clear that the right thing is to transfer it to the markets, which are known to people, where food is sold and to take possession of it, since Qabd (taking possession) is a condition, and transferring it as mentioned fulfills this condition.
Moreover, in the two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) forbade reselling the food after buying it until he receives it in full, i.e., he should not adopt any procedure or dispose of it by selling it again unless he first takes what he has purchased and it becomes in his full possession. Only then, he can resell it. This guarantees preventing any harm to the seller, the buyer, or the dwellers of this country that could result in disputes and conflicts between people and, thus, inflict harm upon them.
The Hadīth shows the Prophet's keenness on whatever brings goodness to his Ummah and his kindness towards them even when it comes to worldly interests.
It highlights the prohibition of adopting sale methods that lead to the monopoly of goods and the rise in prices, or that cause harm to the parties involved in the sale transaction..

1530

Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade selling a heap of dried dates, whose measure is unknown, for a specified amount of dried dates..

Commentary : The rulings of sale transactions in Islam revolve around honesty and the absence of uncertainty among the parties involved in the sale. The sold item must be known to both parties, in terms of type, quantity, and quality, in such a way that removes any ambiguity. The Prophet (may Allah's peace and blessings be upon him) forbade certain kinds of sales that involve Jahālah (ambiguity), Gharar (uncertainty), and Riba (usury).
This Hadīth clarifies some of these forbidden kinds of sales. Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the Messenger of Allah (may Allah's peace and blessings be upon him): "Forbade selling a heap of dried dates, whose measure is unknown," "Subrah" (heap): food that is collected in a pile and whose weight and quantity are unknown. This applies to all types of food; however, he mentioned here one type in particular, namely the dried dates, because it is their staple food; otherwise, the mentioned prohibition includes all types of measured food. In Muslim's version, he did not mention his saying: "of dried dates" at the end of the Hadīth, which indicates the inclusion of all types of food sold without knowing its amount in exchange for a known amount of its like. "For a specified amount of dried dates," i.e., he forbade selling an unknown amount for a known amount of the same type, like dried dates for dried dates, wheat for wheat, and barley for barley, as this involves ambiguity regarding the unmeasured food from one aspect besides involving Riba al-Fadl (usury of surplus) from another aspect, bearing in mind that ignorance about the equality between the sold and purchased items is like knowing that there is a surplus between them, which is clear Riba. If the items subject to Riba rulings are the same, then, they must be the same in measure and hand to hand. However, if they are of different types, then, there is nothing wrong with the surplus between them like in the case of selling dried dates for wheat, or barley for corn, and the same applies to selling for cash, gold, or silver.
The Hadīth clarifies how the Shariah regulates the process of selling and buying to avoid the occurrence of disputes..

1536

Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land and selling it ahead for years, and selling fruits before ripening..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sale that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade everything involving oppression. Hence, it forbade cheating in sale transactions. Putting an end to disputes and conflicts between the seller and the buyer is one of the objectives of the Shariah.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade "leasing land", which is renting it. The forbidden lease is that which is in return for some of its produce, which means that the rent agreed upon between the owner and the lessee is an amount specified from the beginning of the fruits produced by this land, which may or may not produce this amount. In this case, the one who cultivates it will not be capable of fulfilling his contract. However, there is nothing wrong with leasing land in return for gold, silver, or cash, as in the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, the owner is allowed to lease it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce.
He also forbade "selling it in advance for years." A version of Muslim reads: "Selling fruits in advance for years," which is selling the fruits of trees and palm trees for two years or more, knowing that such fruits have not been created yet. This is a Gharar sale (uncertain sale) because it involves selling something non-existent, ambiguous, undeliverable, and not owned by the contractor. So, it is a sale that involves a great deal of uncertainty and ambiguity.
The Prophet (may Allah's peace and blessings be upon him) also forbade "selling fruits before ripening," i.e., appearing to be ripe when it becomes colorful and its fruit appears and it becomes red or yellow, which is a sign of its good condition and safety from blight, and it becomes suitable for eating and selling.
The Hadīth shows the prohibition of every sale that involves ambiguity..

1536

Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade taking of rent or share of land..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sales that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to put an end to disputes and conflicts among people, which is one of the Shariah-approved objectives.
During the time of the Prophet (may Allah's peace and blessings be upon him), people used to lease their cultivated lands with contracts that either included an ambiguous rent or entailed injustice to the tenant. Hence, the Prophet (may Allah's peace and blessings be upon him) forbade taking rent or share of the land to prevent such contracts. The rent or share here means: The rent agreed upon between the owner, and the lessee is an amount specified from the beginning of the fruits produced by this land, and the land may produce this amount and may not, in which case the one who cultivates it will not be capable of fulfilling his contract. Hence, this was forbidden so they would not deceive the other or wrongfully consume his brother's property.
As for leasing in return for gold, silver, or cash, there is nothing wrong with it, as in the two Sahīh Collections - the wording is that of Muslim - Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, the owner is allowed to lease it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce..

1536

Jābir reported: The Prophet (may Allah's peace and blessings be upon him) forbade the sale of produce several years in advance. Another version reads: Selling fruits years in advance..

Commentary : Islam cares about protecting people's properties and is keen on not wasting them. It has clarified the manner of dealing with fixed assets and cash and how to manage selling and buying in such a way that guarantees the absence of uncertainty between the transactors and the removal of ambiguity from the sold item.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade the sale of selling in advance, or selling fruits years in advance, which is selling the fruits of trees and palm trees for two years or more, knowing that such fruits have not been created yet. This is a Gharar sale (a sale of uncertainty) because it involves selling something non-existent, ambiguous, undeliverable, and not owned by the contractor. So, it is a sale that involves a great deal of uncertainty and ambiguity.
One of the rationales behind this prohibition is the waste of money involved as the sold item might not be achieved, and he would have, thus, spent his money in vain.
The Hadīth shows the Prophet's keenness to establish financial relations among people based on sound grounds to protect the rights of all parties involved..

1536

Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade selling the white land (uncultivated land) for two or three years..

Commentary : Islam cares about protecting people's property and is keen on not wasting them. It has clarified the manner of dealing with fixed assets and cash and how to manage selling and buying in such a way that guarantees the absence of uncertainty between the transactors and the removal of ambiguity from the sold item.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the Prophet (may Allah's peace and blessings be upon him) forbade selling the white land, which is the land that has no trees or plants. What is meant by selling it here is its "Kirā’" (leasing), which means taking a share of the fruits as a rent for the land. It was called "sale" because it refers to selling a benefit. His saying: "Two or three years" indicates that the land may not yield a product during one of the contract years. Hence, its cultivator will need to fulfill his contract. For this reason, the Prophet (may Allah's peace and blessings be upon him) made the original state of the land dominant in the contract so that none of them would deceive the other or consume his brother's property wrongfully.
As for leasing in return for gold, silver, or cash, there is nothing wrong with that, for in the two Sahīh Collections - the wording is that of Muslim - Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm with that."
The Prohibition in this Hadīth is from uncertainty in leasing land in return for something ambiguous or not guaranteed of its fruits and how the transaction should be transparent and known to avoid discord and wasting people's properties..

1541

Abu Hurayrah reported: the Messenger of Allah (may Allah's peace and blessings be upon him) gave a concession for the sale of ‘Arāyā (unpicked ripe dates for dry dates) by estimation when they are less than - or he said: equal to - five Wasqs (a standard measure)..

Commentary : In the pre-Islamic era of ignorance, there were types of Riba-based sales. When Islam came, it rectified and refined such sale transactions and established the fair sale, which is free from Riba (usury). It forbade all types of sales that involve a possibility of Riba and that involve injustice.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) reports that the Messenger of Allah (may Allah's peace and blessings be upon him) "gave a concession," i.e., allowed and permitted, "the sale of ‘Arāyā": A type of sale that takes the following form: Buying fresh dates after becoming ripe on the date palms for dry dates. So, the fruits on the date palm are given to the needy to eat therefrom whenever they like. What is on the date palms is estimated and dry dates are taken in exchange. It was called the ‘Arāya sale because the owner of the date palm gives it to a needy person, i.e., he strips it of its fruits for his sake. However, the Shariah set a condition that this should be done "by estimation," i.e., with a similar number of dried dates for the unpicked fruits. This is because some people would witness the season of ripe dates and wish to feed their children therefrom while having no date palms or money. Hence, the Prophet (may Allah's peace and blessings be upon him) wanted to show kindness to them. He also stipulated that this should be of a measure or weight less than "five Wasqs", and the "Wasq" is a standard measure that is equal to sixty Sā‘s, i.e. (130.5kg) one hundred thirty kilograms and a half. Therefore, five Wasqs are equal to almost (653kg) six hundred fifty-three kilograms.
This means: The Prophet (may Allah's peace and blessings be upon him) granted them a concession regarding this kind of sale with this amount only because it could be mistakenly thought to be Riba, as the Prophet (may Allah's peace and blessings be upon him) forbade selling fruits for fruits of the same type, which is called a Muzābanah sale (selling something definite for an indefinite amount of its kind). It is as if the Prophet (may Allah's peace and blessings be upon him) made for them the exception of the ‘Arāya sale from Muzābanah and restricted it to five Wasqs to avoid the possibility of Riba.
His saying: "Or equal to five Wasqs" refers to the doubt that one of the Hadīth narrators had, and he was Dāwūd ibn al-Husayn, as he did not remember whether it was five Wasqs or less than five Wasqs.
The Hadīth clarifies the concession granted regarding one of the sale transactions out of alleviation and facilitation for the Ummah.
It also points out that the specified amount in the ‘Arāya sale transactions is five Wasqs..

1547

Ibn ‘Umar reported: We did not see anything wrong with Khibr until last year when Rāfi‘ claimed that the Prophet (may Allah's peace and blessings be upon him) forbade it. [Another version reads]: So, we abandoned it on account of that. [Another version reads]: Rāfi‘ has forbidden us from benefitting from our land..

1547

Hanzhalah ibn Qays al-Ansāri reported: I asked Rāfi‘ ibn Khadīj about leasing land in return for gold and silver, he replied: "There is no harm in it. At the time of the Prophet (may Allah's peace and blessings be upon him) the people used to lease lands in return for the yield of what grows on the banks of large rivers and the beginnings of water streams or the yield of certain parts of the land. Some of the harvest would be destroyed and some would remain safe. This was the only system the people had for renting lands, and thus, he forbade it. If the rent is something known and guaranteed, there is no harm in it.".

Commentary : During the pre-Islamic era of ignorance, there prevailed types of transactions that involved massive oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade what entailed fraud, uncertainty, and ambiguity to stop discord and dispute among people, which is one of the Shariah-approved objectives. At the time of the Prophet (may Allah's peace and blessings be upon him), people used to lease lands in return for a share of the yield as rent. The Tābi‘i Hanzhalah ibn Qays al-Ansāri asked the Companion Rāfi‘ ibn Khadīj (may Allah be pleased with him) about leasing it, i.e., renting it in return for gold and silver, which are meant here to refer to the dinar and dirham. This is a question about leasing land in return for gold and silver instead of leasing it in return for part of the yield. Rāfi‘ (may Allah be pleased with him) replied that there is no objection to leasing land in return for gold and silver, and he said: "At the time of the Prophet (may Allah's peace and blessings be upon him) the people used to lease lands in return for the yield of what grows on the banks of large rivers," which are the watercourses coming from the wide river. It was said: What grows on the banks of the watercourse, and it was said: What grows around the brooklets. "And the beginnings of water streams," which are the beginnings of small rivers, "or the yield of certain parts of the land," i.e., types of the cultivated crops. This means: the owner allocates to himself the parts that would yield the best fruits or the finest crops, and the rest is for the tenant.
Rāfi‘ said: "Some of the harvest would be destroyed and some would remain safe," i.e., either the harvest of the owner or that of the tenant is destroyed, so one of them is wronged. "This was the only system the people had for renting lands, and thus, he forbade it," i.e., the Prophet (may Allah's peace and blessings be upon him) prohibited this kind of rent given the Jahālah (ambiguity) that it involved, and Jahālah is Gharar (uncertainty). If the rent, however, is something known and guaranteed, i.e., a known rent in cash, then there is no objection to leasing the land in return for such rent.
The Hadīth points out the permissibility of leasing land in return for a known amount of cash money..

1548

Rāfi‘ ibn Khadīj reported: At the time of the Messenger of Allah (may Allah's peace and blessings be upon him), we used to lease land based on Muhāqalah so that we would lease it in return for one-third or one-quarter of the yield or a specified amount of food. One day, a man from among my paternal uncles came and said: The Messenger of Allah (may Allah's peace and blessings be upon him) has forbidden us from something beneficial for us, but obedience to Allah and His Messenger is more beneficial for us. He has forbidden us to lease land based on Muhāqalah and to lease it in return for one-third or one-quarter of the yield and for a specified amount of food. He commanded the landowner to cultivate it or to give it to someone else to cultivate. He disliked leasing it or anything else. [Another version reads]: We used to lease land based on Muhāqalah, leasing it in return for one-third or one-quarter of the yield..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sale that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to end disputes and conflicts among people, which is one of the Shariah-approved objectives.
In this Hadīth, Rāfi‘ ibn Khadīj (may Allah be pleased with him) reports that they used to lease land based on Muhāqalah during the time of the Messenger of Allah (may Allah's peace and blessings be upon him). There are different opinions regarding the meaning of Muhāqalah. It is said: It means leasing the land in return for wheat, as interpreted in some versions, which is called Muhārathah by the cultivators. It is said: It means the cultivation of land in return for a known share of its produce, like one-third, one-fourth, or the like as mentioned in this Hadīth. It is said: It means selling food in its ears in return for wheat grains. It is said: It means selling crops before fully growing. His saying: "And for a specified amount of food," i.e., by taking a specified share of the fruits as a rent for the land, and all this entails ambiguity in the contract between the owner and the lessee. Then, Rāfi '(may Allah be pleased with him) reported that things continued in this way until one day, one of his paternal uncles - it is said: His uncle Zhahīr ibn Rāfi '- came and informed them that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade them from something beneficial for them, referring to Muhāqalah, which was what they obtained in return for using the land so that they would benefit and the worker would benefit as well. However, this benefit, in fact, is a partial benefit, and perhaps it will not be safe from harm, as its fruits might be ruined, which would lead to the loss of the right of one of them. "But obedience to Allah and His Messenger is more beneficial for us," i.e., obeying Allah and His Messenger (may Allah's peace and blessings be upon him) to what he guides us is more beneficial for us than this assumed benefit of Kirā’ and Muzāra‘ah that we used to practice. In fact, responding to the Messenger of Allah (may Allah's peace and blessings be upon him) is better and more beneficial for their religion and worldly life. One of their ways of practicing Muhāqalah was leasing land in return for one-third or one-fourth of its yield or a specified amount of food, i.e., by taking a share of the fruits as a rent for the land. So, the Prophet (may Allah's peace and blessings be upon him) commanded the landowner to cultivate it himself or give it to someone to cultivate. The Prophet (may Allah's peace and blessings be upon him) disliked "leasing it or anything else," i.e., anything related to leasing. It is said: This was during the early days of emigration out of compassion for them; they had either to cultivate it or to let it be cultivated by others from their emigrant brothers. Then, he (may Allah's peace and blessings be upon him) granted a concession for leasing. It was reported that there is no harm in leasing in return for gold, silver, or cash, as in the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, it is permissible for the owner to rent it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce. The prohibition refers to whatever involves risk, ambiguity, and uncertainty. The most famous among such transactions was where the landowner used to specify for himself part of the land and what it produced.
The Hadīth highlights the fact that Allah Almighty and His Messenger (may Allah's peace and blessings be upon him) never forbid benefits and interests; rather, they forbid evil consequences and whatever leads to them..

1549

‘Abdullah ibn as-Sā’ib reported: We entered upon ‘Abdullah ibn Ma‘qil and asked him about Muzāra‘ah (sharecropping). He said: Thābit claimed that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade Muzāra‘ah and commanded Mu’ājarah (leasing land for rent), and he said: There is no harm in it..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sales that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to end disputes and conflicts among people, which is one of the Shariah-approved objectives.
In this Hadīth, Thābit ibn ad-Dahhāk (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) forbade Muzāra‘ah, which is leasing the land in return for part of it and working on the land for part of its fruit production. The prohibition here refers to whatever involves risk, ambiguity, and uncertainty, and the most famous among such transactions was the one where the landowner used to specify for himself part of the land and what it produced. However, apart from this, it is permissible for the owner to lease it for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce, as it is mentioned in the two Sahīh Collections that Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced."
The Prophet (may Allah's peace and blessings be upon him) commanded and made it permissible for them to practice Mu’ājarah instead of Muzāra‘ah and it means taking a known rent in gold, silver, or cash because this kind of lease is the farthest from uncertainty and ambiguity. In the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it.".

1551

Ibn ‘Umar reported: 'Umar ibn al-Khattāb expelled the Jews and the Christians from the land of Hijāz, and when the Messenger of Allah (may Allah's peace and blessings be upon him) conquered Khaybar, he wanted to expel the Jews from that place, for when the land was conquered, it came to belong to Allah, His Messenger, and the Muslims. Hence, he wanted to expel the Jews from it. However, the Jews asked the Messenger of Allah (may Allah's peace and blessings be upon him) to leave them there on condition that they should do all its work and have half the produce. The Messenger of Allah (may Allah's peace and blessings be upon him) said to them: We shall leave you there on that condition for as long as we wish. So, they stayed there until ‘Umar expelled them to Taymā’ and Arīhā’..

Commentary : Some of the Jewish tribes were living in Madīnah, and they kept betraying Muslims and breaching their covenants with the Prophet (may Allah's peace and blessings be upon him) during his lifetime and with his Companions after his death. So, some of them made covenants with them, whereas others declared war against them.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reports that the Caliph ‘Umar ibn al-Khattāb (may Allah be pleased with him) expelled the Jews and the Christians, i.e., he deported them from the land of Hijāz, namely Makkah and Madīnah and their surroundings.
Ibn ‘Umar (may Allah be pleased with him and his father) reports that when the Messenger of Allah (may Allah's peace and blessings be upon him) gained victory over the people of Khaybar and overcame them in the seventh year of Hijrah, and it was a village inhabited by the Jews almost 168 kilometers away from Madīnah from the direction of the Levant, he (may Allah's peace and blessings be upon him) wanted to expel the Jews from it, for when the land of Khaybar was conquered by Muslims, it became a possession of Allah, His Messenger, and Muslims. This clearly shows that the land was no longer owned by the Jews after being conquered by Muslims; rather, the Messenger of Allah (may Allah's peace and blessings be upon him) distributed it among the victorious Muslims and it became among their possessions. What is meant by it being a possession of Allah and His Messenger is that some of its shares were given to the Muslims' public treasury.
On knowing that the Messenger of Allah (may Allah's peace and blessings be upon him) wanted to deport them from Khaybar, the Jews asked him to allow them to stay in it and leave them on condition that they would work therein in the trees and the land in return for half of its fruits, whereas the other half would be for him, and he (may Allah's peace and blessings be upon him) agreed to the condition they stipulated for themselves. His saying: "For as long as we wish", was an exception made by the Messenger of Allah (may Allah's peace and blessings be upon him) to the condition of their stay. It means that if Muslims wanted to expel you from that place, you would have to leave, as the Jews were not entitled to anything if Muslims had a different opinion. The agreement was concluded on such terms, and the Jews remained in Khaybar and stayed therein during the time of the Prophet (may Allah's peace and blessings be upon him) and during the caliphate of Abu Bakr as-Siddīq (may Allah be pleased with him) until 'Umar ibn al-Khattāb (may Allah be pleased with him) became the caliph. During his time, Muslims were of the opinion of expelling the Jews from the Peninsula, and this acted as an invalidation of the contract between the Muslims and the Jews, and 'Umar (may Allah be pleased with him) expelled them from that place to Taymā' and Arīhā'.
Taymā’ is a place on the way of Madīnah and Tabūk city toward the Levant. Historically and geographically, it is located northwest of the Arabian Peninsula. It is almost 264 kilometres away to the east of Tabūk city and nearly 420 kilometres away to the north of Madīnah, whereas Arīhā’ was a village in the Levant.
The reason why ‘Umar (may Allah be pleased with him) expelled the Jews was narrated in Al-Bukhāri Collection where ‘Umar (may Allah be pleased with him) said: ‘Abdullah ibn ‘Umar went to his property there and was attacked at night, and his hands and feet were injured, and as we have no enemies there except them, they are our enemies and the ones whom we suspect, and I have made up my mind to exile them. So, he exiled them and gave them the price of the fruits they were entitled to in the form of money, camels, and goods, including saddles, ropes, etc. In the two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) said: "Expel the polytheists from Arabia."
The Hadīth shows that agricultural land is leased to the landowner for a known portion of its fruits, whereas the rest goes to its cultivator.
It points out that a Muslim ruler has the right to conclude treaties, make whatever exceptions he wants, and revoke such treaties based on the agreed-upon conditions, provided that all this is for the benefit of Muslims.
It highlights the fact that dealing with the People of the Book should be for what brings benefit, not harm, to the Muslim Ummah, along with being careful and taking precautions against them..

Book of Hadith

| Hadiths

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him): Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

‘Narrated Aa’ishah (may Allah be pleased with her): When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Narrated Aboo Hurayrah (may Allah be pleased with him) I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him): Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "No son can repay a father unless he finds him a slave and buys him and emancipates him." Another version reads: "No son can repay his father.".

Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the Hasāh sale (throwing pebble sale) and the Gharar sale (uncertainty sale)..

Ibn ‘Abbās reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Whoever buys food should not sell it until he measures it. I said to Ibn ‘Abbās: Why? He said: Do you not see them transacting with gold, whereas the food is deferred?.

Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade selling a heap of dried dates, whose measure is unknown, for a specified amount of dried dates..

Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land and selling it ahead for years, and selling fruits before ripening..

Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade taking of rent or share of land..

Jābir reported: The Prophet (may Allah's peace and blessings be upon him) forbade the sale of produce several years in advance. Another version reads: Selling fruits years in advance..

Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade selling the white land (uncultivated land) for two or three years..

Abu Hurayrah reported: the Messenger of Allah (may Allah's peace and blessings be upon him) gave a concession for the sale of ‘Arāyā (unpicked ripe dates for dry dates) by estimation when they are less than - or he said: equal to - five Wasqs (a standard measure)..

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

‘Narrated Aa’ishah (may Allah be pleased with her):
When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..