| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2137

Narrated Ibn ‘Umar (may Allah be pleased with him):
I saw the people buy foodstuff randomly without measuring it during the lifetime of Allah's Messenger ﷺ and they were punished (by beating), if they tried to resell it before carrying it to their own houses..

2138

‘Aa’ishah (may Allah be pleased with her) said:
Rarely did the Prophet ﷺ fail to visit Aboo Bakr's house every day, either in the morning or in the evening. When the permission for migration to Al-Madeenah was granted, the Prophet ﷺ came to us at noon, which was unusual time of the day for him to come. When Aboo Bakr (may Allah be pleased with him) was informed, he said, "Certainly the Prophet ﷺ has come for some urgent and serious matter!" The Prophet ﷺ said to Aboo Bark (may Allah be pleased with him), when the latter entered: "Let nobody stay in the house (i.e., I would like to talk with you in private)." Aboo Bakr (may Allah be pleased with him) said, "O Allah's Messenger ﷺ! There are only my two daughters (i.e., ‘Aa’ishah and Asmaa’ (may Allah be pleased with them)) are present." The Prophet ﷺ said, "I have been granted permission to migrate." Aboo Bakr (may Allah be pleased with him) said, "Will I accompany you, O Allah's Messenger ﷺ?" The Prophet ﷺ said, "Yes, you will accompany me." Aboo Bakr (may Allah be pleased with him) then said "O Allah's Messenger ﷺ! I have two she-camels I have prepared specially for the migration, so I offer you one of them. The Prophet ﷺ said, "I have accepted it on the condition that I will pay its price.".

Commentary :
Abu Bakr (may Allah be pleased with him) was the closest friend to the Prophet ﷺ, and his companion in the migration. He (may Allah be pleased with him) was endowed with the greatest share of faith and belief compared to all Muslims, so much that had his faith been weighed against that of all people, his faith would have outweighed theirs.
This hadeeth underlines an aspect of the strength and genuineness of the relationship between the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him). The Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that the Prophet ﷺ frequently visited his friend Aboo Bakr (may Allah be pleased with him) in the early days of Islam in Makkah. He ﷺ used to visit him either at sunrise or sunset. When Allah, Exalted is He, granted the Prophet ﷺ the permission to migrate from Makkah to Al-Madeenah, the Prophet ﷺ visited Aboo Bakr’s house at noon, and he ﷺ would not have visited him at such an unusual time except for an urgent and serious matter!
Given the seriousness and gravity of the situation, jeopardizing the lives of the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him), the Prophet ﷺ asked to speak with him in private to inform him of the migration.
Aboo Bakr (may Allah be pleased with him) informed the Prophet ﷺ that only histwo daughters, namely ‘Aa’ishah and Asmaa’ (may Allah be pleased with them), were in the house. Thereupon, the Prophet ﷺ informed him that he ﷺ was granted the permission to migrate to Al-Madeenah. Since Aboo Bakr (may Allah be pleased with him) eagerly waited for that greatopportunity, he (may Allah be pleased with him) asked the Prophet ﷺ to accompany him during the journey, despite his knowledge of the gravity of the situation. The Prophet ﷺ granted him the permission to accompany him. In fact, he ﷺ had commanded him to remain in Makkah and did not grant him the permission to migrate to Al-Madeenah earlier with the other Companions (may Allah be pleased with them), so to accompany him when he would be granted the permission (from Allah, Exalted is He).
Aboo Bakr (may Allah be pleased with him) had bought and prepared two she-camels for the Prophet ﷺ and himself for that journey.
When permission was granted to the Prophet ﷺ to migrate to Al-Madeenah, he (may Allah be pleased with him) offered one of the two she-camels to the Prophet ﷺ, who accepted it on the condition that he ﷺ pay him its price.
The hadeeth highlights the virtues and merits of Aboo Bakr (may Allah be pleased with him).
It is also deuced therefrom that the Prophet ﷺ keenly sought the benefit of Aboo Bakr (may Allah be pleased with him) as he ﷺ refused to accept the she-camel without paying its price..

2140

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺ forbade the selling of goods by a town dweller on behalf of a desert dweller; and similarly, Najsh was forbidden, and one should not override someone’s sale by urging the buyer to return the goods to the seller so as to sell him his own goods (for a lower price); nor should one propose to a woman who has already been engaged to someone else; and a woman should not try to cause the divorce of her fellow Muslim sister in order to deprive her of what belongs to her.”.

Commentary :
The Laws of Islam regulates people’s dealings and interactions when conducting sales and business transactions. It has laid down rules and principles clarifying the essential matters to avoid disputes among people, and help them conduct lawful and smooth business transactions that are free of ambiguity, deceit, and Laws of Islam violations.
In this hadeeth, the Prophet ﷺ forbade some business transactions that may lead to discord, hatred, and dishonesty among Muslims. Therefore, he ﷺ forbade a town dweller to sell goods on behalf of a desert dweller (or vice versa). This means that a desert dweller may not appoint a town or urban dweller to sell his commodity on his behalf in a given village or town for higher prices, acting as a broker and mediator in the sales transaction.
The wisdom behind the prohibition in this regard is that it best serves people’s interests; an urban dweller may sell the commodity for a higher price, but if the desert dweller sells his own goods, he may sell it for a lower price, and this would be more beneficial for people. Moreover, an urban dweller may harm the interests of the desert dweller, i.e., principal, and be a means of exposing him to deceit.
Likewise, the Prophet ﷺ forbade Najash (i.e., bidding to raise the price without intention to buy) to deceive others into buying a commodity for a higher price. The wisdom behind the prohibition in this regard is because it involves deceit and trickery of people.
He ﷺ also forbade overriding a sales transaction conducted by one’s fellow Muslim. For instance, one may offer a buyer of a given commodity to sell it to him for a lower price if he cancels the previous sale transaction after concluding it and before leaving the contract session, or during the period of Khiyaar Al-Shart (i.e., the right of one or both or a third party to confirm or cancel a contract within a specified period of time). The same ruling applies to overriding a seller’s salestransaction after its finalization, offering him a higher price for it and urging him to annul the other transaction.
Likewise, the Prophet ﷺ forbade a Muslim from proposing to a woman who is already engaged to his fellow Muslim brother. This may happen when someone proposes to a woman, she proclaims her approval, and they agree on the Mahr (dower), but another man proposes to her before the conclusion of the marriage contract, offering her a bigger Mahr, for instance, or opting for other means to tempt her to accept his proposal.
Afterward, the Prophet ﷺ also forbade a Muslim woman from causing the divorce of her fellow Muslim sister in order to deprive her of what belongs to her. This means that a woman must not urge her husband to divorce her co-wife to (get rid of her,) deprive her of him, and have him all for herself.
The version narrated by Aboo Daawood reads: “…and to marry him. She will have what is decreed for her,” meaning that she must not condition her marriage upon another woman’s divorce. She must not stipulate another woman’s divorce as a condition to her marriage withthis man. Rather, she should marry him (if she wishes) and the decrees of Allah, Exalted is He, for her would inevitably come to pass.
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2142

Narrated Ibn ‘Umar (may Allah be pleased with him):
Allah's Messenger ﷺ forbade Najsh..

2143

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
Allah's Messengerﷺ forbade the sale called Bay‘ Al-Habalh, which was a kind of sale practiced in the Pre- Islamic period of ignorance, whereby a man bought an unborn she-camel which was to be the offspring of an unborn she-camel!
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2150

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺsaid, "Do not go out to meet the trading caravan (to buy from the traders on the way before they reached the town or marketplace). Do not override someone’s sale transaction by urging buyers to cancel their purchases to sell them (your own goods for lower prices), and do not practice Najsh. A town dweller may not sell the goods on behalf of a desert dweller. Do not leave sheep unmilked for a long time, when they are on sale, and whoever buys such an animal (i.e., being cheated into buying it) has the option of returning it, after milking it, along with a Saa‘ of dates or keeping it (i.e., for the milk).

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Commentary : The Laws of Islam regulates people’s dealings and interactions when conducting sales and business transactions. It has laid down rules and principles clarifying the essential matters to avoid disputes among people, and help them conduct lawful and smooth business transactions that are free of ambiguity, deceit, and Laws of Islam violations.
In this hadeeth, the Prophet ﷺ forbade some of the transactions that result in fraud and deception in sales, and lead to incurring harm on the seller or the buyer. He ﷺ said: “Do not go out to meet the trading caravan (to buy from the traders on the way before they have reached the town or marketplace),” meaning do not go out to meet the trading caravan before traders arrive at the marketplace to sell their goods in different towns and they come to know their prices, because it harms the interests of the buyers, who may buy the goods for lower prices, and may also harm the town people who may have to buy the goods for higher prices.
The hadeeth goes on: “Do not override someone’s sale transaction by urging buyers to cancel their purchases to sell them (your own goods for lower prices),” meaning that someone should not urge a buyer to cancel his transaction during the period of Khiyaar Al-Shart (i.e., the right of one or both participants or a third party to confirm or cancel a contract within a specified period of time) to sell him a better commodity for the same price or a lower price instead. The same ruling applies to urging a seller to cancel the transaction to buy it instead for a higher price.
Likewise, the Prophet ﷺ forbade Najash, meaning bidding to raise the price without intending to buy it, but merely to deceive others into buying it for a higher price.
The hadeeth goes on: “A town dweller may not sell the goods on behalf of a desert dweller,” meaning that a town dweller may not act as a broker or mediator and sell something on behalf of a desert dweller. The same goes for the case when a desert dweller appoints un urban dweller to sell his goods on his behalf.
The Prophet ﷺ added: “Do not leave sheep unmilked for a long time, when they are on sale,” to deceive the buyers into believing that they produce large amounts of milk. The Prophet ﷺ then clarified that if a buyer bought such sheep, and realized after milking them that the seller had tricked and cheated him, he is given the option either to keep the sheep and retain the sale, or return them to the seller, who had deceived him, along with a Saa‘ of dates in return for the milk.
The hadeeth highlights the Prophet’s ﷺkeenness to preserve the best interests of Muslims and his kindness towards them, even with regard to their worldly affairs.
It is also deduced from the hadeeth that a ruler may guide people (to what is lawful and unlawful) with regard to their business and sales transactions.

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2157

Jareer (may Allah be pleased with him) said:
I gave a pledge of allegiance to Allah's Messengerﷺ for to testify that none is worthy of worship but Allah, Exalted is He, and that Muhammad is His Messenger, observe prayer perfectly, pay Zakaah, listen and obey (Allah's and His Prophet's commands), and be sincere with all Muslims.
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Commentary :
The Prophet ﷺ would take the pledge of allegiance from his Companions (may Allah be pleased with them) when they embraced Islam to verify their faith, and teach them the most important duties required of them after being guided to Islam.
In this hadeeth, Jareer ibn ‘Abdullah(may Allah be pleased with him) narrated that he gave the pledge of allegiance and made a covenant with the Messenger of Allah ﷺ to proclaim that none is worthy of worship save Allah, Exalted is He, and that Muhammad ﷺ is the Messenger of Allah. The implication of the two testimonies of faith is that when a servant of Allah proclaims them, he acknowledges Tawheed, i.e., unique Oneness of Allah, Exalted is He, and that He alone is worthy of worship, and also declares his faith in the Prophet Muhammad ibn ‘Abdullahﷺ, confirming such beliefs by his heart, believing in their meanings, and acting upon their implications. These are the testimonies that truly benefit a person in the Hereafter, helping him win Paradise and be delivered from Hellfire.
He (may Allah be pleased with him) also pledged allegiance to the Prophet ﷺ to observe the five obligatory prayers during the day and night, which are: Fajr, Dhuhr, ‘Asr, Maghrib, and ‘Ishaa’, at their respective specified times, while fulfilling their conditions, pillars, and duties. He (may Allah be pleased with him) also pledged allegiance to pay the Zakaah, which is an obligatory financial act of worship that is due on one’s Zakatable wealth that reaches the Nisaab (i.e., a specific amount set by the Laws of Islam) after the passage of a lunar year. In this case, the owner is required to pay 2.5 % of hissurplus wealth. This also applies to the Zakaah payable on the cattle, crops and agricultural produce, trade goods, and Rikaaz (i.e., buried treasures or minerals), each according to the specified Nisaab and time of payment set by the Laws of Islam. Paying the Zakaah to its eligible recipients is rewarded with having one’s wealth blessed and earning abundant rewards in the Hereafter. On the contrary, withholding Zakaah out of stinginess warrants serious consequences in this worldly life and the Hereafter. Zakaah is an act of worship that incorporates the fulfillment of the right Allah, Exalted is He, and the right of His servants; it is a religious obligation and one of the pillars of Islam, and it helps fulfill the needs of the needy and poor.
He (may Allah be pleased with him) also pledged allegiance to the Prophet ﷺ to hear and obey the commands of Allah, Exalted is He, and His Messenger ﷺ, reflected in his compliance with the commands and avoidance of the prohibitions.
He (may Allah be pleased with him) also pledged allegiance to the Prophet ﷺ to be sincere with his fellow Muslims, by striving to benefit them, doing them good, and warding off evil from them by means of sayings and deeds. The fact that the Prophet ﷺ particularly made mention of one’s fellow Muslims in this context is due to it being theprevalent case, otherwise, it is required of Muslims to embody sincerity in their interactions with non-Muslims as well, by inviting them to Islam, and offering them the correct opinion when they seek their advice. Jareer (may Allah be pleased with him) was singled out for pledging sincerity to his fellow Muslims, because he (may Allah be pleased with him) was the leader and chief of his people. He (may Allah be pleased with him) went to the Prophet ﷺ in 10 A.H., embraced Islam, and his people followed in his footsteps. Therefore, the Prophet ﷺ guided him to the importance of embodying sincerity toward his fellow Muslims, because he needed it the most.
It is deduced from the hadith that a Muslim is required to be sincere with his fellow Muslims, by treating them nicely, and avoiding cunning, deceit, cheating and betrayal..

2165

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
Allah's Messengerﷺ said, "You should not try to cancel the purchases of one another (to get a benefit thereof), and do not go ahead to meet the trading caravan (for buying the goods) (but wait) till it reaches the marketplace."
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Commentary :
The Laws of Islam regulates people’s dealings and interactions when conducting business transactions to preserve people’s wealth and serve their best interests by laying down rules and principles that help them avoid potential ambiguity and deceit.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) stated that the Prophet ﷺ forbade some business transactions that incur harm on people and sow seeds of discord, enmity, and hatred. Therefore, the Prophet ﷺ forbade overriding the sales conducted by one’s fellow Muslims. This means that when someone concludes a sales transaction to buy a specific commodity for a certain price, no one should override their transaction by offering the buyer a similar commodity for a lower price. The same applies to the case when someone offers to buy a sold commodity for a higher price, urging the seller to annul the transaction, or to try buying a commodity from the seller after knowing that his fellow Muslim brother wanted to buy it and had already started negotiations with the seller.
Likewise, the Prophet ﷺ also forbade going out to meet with the trading caravans and buying the commodities from the traders before they arrived at the marketplaces, because this incurs harm on the buyer or people (at the marketplace); a seller may buy it for a lower price than what he would sell it in the marketplace, and a trader may buy all the goods of the caravan, monopolize them, and offer them at higher prices in the marketplace, and this would cause harm to people.
The hadeeth highlights the Prophet’sﷺ keenness to preserve the best interests of Muslims and his kindness towards them, even with regard to their worldly affairs.
It is also deduced from the hadeeth that it is forbidden to apply the ways of sale that lead to monopoly and price spikes.
It is also inferred therefrom that a ruler guides people (to what is lawful and unlawful) with regard to their business transactions in the marketplaces..

2166

‘Abdullah(may Allah be pleased with him) said:
We used to go out to meet the trading caravan and used to buy foodstuff from them. The Prophet ﷺforbade us to resell it till it was carried to the marketplace.
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Commentary :
Human beings are infused with an inclination to love what benefits them and do what best serves their personal interests even if it harms others, and therefore, the Laws of Islam provisions were prescribed to restrain the evil-enjoining self.
This hadeeth highlights the Laws of Islam provisions that refine human greed and keep it in check. ‘AbdullahIbn ‘Umar (may Allah be pleased with him) stated that they used to go out to meet with the trading caravans and buy foodstuff from the traders before they arrived at the marketplace, and resell the purchased commodities there before carrying them to the marketplaces. The Prophet ﷺ forbade them from reselling the purchased commodities in the purchase place and commanded them instead to carry the purchased goods to the marketplace and then resell them there.
It has been reported in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ forbade going out to meet the trading caravans and purchasing the commodities outside the marketplace. To reconcile between these two hadeeths, it could be said that when a sales transaction is conducted, a buyer must not resell the purchased commodity before it is transferred to the marketplace.
The hadeeth highlights the Prophet’sﷺ keenness to preserve the best interests of Muslims and his kindness towards them, even with regard to their worldly affairs.
It is also deduced from the hadeeth that it is forbidden to apply ways of sale that lead to monopoly and price spikes.
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2167

‘Abdullah(may Allah be pleased with them) said: Some people used to buy foodstuff at the head of the marketplace and used to resell it on the spot. Allah's Messenger ﷺ forbade them from reselling it till they brought it to (their) places.
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Commentary :
Islam preserves the interests of the community, as well as the interests of individuals, and also takes into account the interests of people in the worldly life and the Hereafter.
In this hadeeth, ‘Abdullah ibn ‘Umar ibn Al-Khattaab (may Allah be pleased with them) related that the traders during the lifetime of the Prophet ﷺ used to go out to meet the trading caravans and buy foodstuff before they arrived at the marketplace, the place where sales transactionswere commonly conducted. Therefore, the Prophet ﷺ forbade the traders from reselling the purchased foodstuff in the very place where they bought it (i.e., outside the marketplace) and commanded them to take it into their possession first and transfer it to the marketplace, because the aforementioned practice would lead to monopoly and price rises.
It has been reported in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ forbade going out to meet the trading caravans and purchasing the commodities outside the marketplace. To reconcile between these two hadeeths, it can be said that when a sales transaction is conducted, a buyer must not resell it before it is transferred to the marketplace.
The hadeeth highlights the Prophet’s ﷺkeenness to preserve the best interests of Muslims and his kindness towards them, even with regard to their worldly affairs.
It is also deduced from the hadeeth that a ruler guides people (to what is lawful and unlawful) with regard to their business transactions in the marketplaces..

2175

Narrated Aboo Bakrah (may Allah be pleased with him):
Allah's Messengerﷺ said, "Do not sell gold for gold unless equal in weight, nor silver for silver unless equal in weight, but you could sell gold for silver or silver for gold as you like."
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Commentary :
Allah, Exalted is He, has deemed buying and selling lawful for His Muslim servants, but deemed Ribaa (i.e., interest, usury) unlawful. He Says (what means): {… they said, ”rade is [just] like Ribaa." But Allah has permitted trade and has forbidden Ribaa (interest).} [Quran 2:275].
In this hadeeth, the Prophet ﷺ forbids forms of Ribaa involved in the sale of gold and silver, and teaches Muslims the lawful ways of buying and selling gold and silver, to avoid falling into what is unlawful. He ﷺ said: “Do not sell gold for gold unless equal in weight, nor silver for silver unless equal in weight”, meaning that gold may be sold for gold if the exchanged items are equal in weight, and the same goes for silver.
By analogy, the same ruling applies to all sales transactions in which the exchanged commodities share the same ‘Illah (i.e., the underlying legal reason that necessitates the effective cause of the ruling, which then leads to its enactment), which is being used as currency (i.e., Thamaniyyah) in the case of gold and silver. Likewise, the ruling applies to whatever is being used as currency, like paper money, and is subject to Ribaa in such sale transactions as well.
Another requirement is Taqaabudh (i.e., immediate exchange and reciprocal taking possession of the purchased commodity and its monetary equivalent by the buyer and seller respectively in the contracting session). The immediate exchange of the two items in the contracting session is required, and it is impermissible to delay the submission of any of them, given the relevant hadeeths. It was reported in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ said: “A barter of gold for gold is Ribaa except if they are exchanged hand to hand (i.e., on the spot) and are equal in amount.” This means that the two parties must exchange the two commodities on the spot before leaving the contracting session.
However, in the event of a barter of different commodities, like selling gold for silver for example, there may be a difference in weight. The Prophet ﷺ said: “…but you could sell gold for silver or silver for gold as you like,” meaning that there is no harm if the exchanged commodities differ in weight in this case, provided that they are exchanged hand to hand in the contracting session; the Prophet ﷺ said: “If the exchanged commodities differ in kind, sell as you wish as long as payment is made hand to hand on the spot.” [Muslim].
It was also narrated that the Prophet ﷺ said: “… and do not sell that (gold or silver) which is not present (at the time of the transaction) for that (gold or silver) which is present.” [Al-Bukhaaree]. This is to avoid falling into Ribaa Al-Nasee’ah, which is an increase in the loan or due amount in return for a delay in payment.
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2177

Aboo Sa’eed Al-Khudree(may Allah be pleased with him) narrated:
Allah's Messengerﷺ said, "Do not sell gold for gold unless (the two exchanged commodities are) equal in weight, and do not sell less amount for greater amount or vice versa; and do not sell silver for silver unless (the two exchanged commodities are) equal in weight, and do not sell less amount for greater amount or vice versa and do not sell gold or silver that is not present at the moment of exchange for gold or silver that is present.”
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Commentary : Allah, Exalted is He, has deemed buying and selling lawful for His Muslim servants, but deemed Ribaa (i.e., interest, usury) unlawful. He Says (what means): {…they said, “Trade is [just] like Ribaa." But Allah has permitted trade and has forbidden Ribaa.} [Quran 2:275].
In this hadeeth, the Prophet ﷺ forbids forms of Ribaa involved in the sale of gold and silver, and teaches the lawful ways of buying and selling gold and silver, to avoid falling into what is unlawful. He ﷺ said: “Do not sell gold for gold unless equal in weight,” meaning that the two exchanged commodities must be equal in weight; twenty grams of gold may not be sold for thirty grams of gold for example, and such increase is labelled as Ribaa. The same goes for silver and paper money (i.e., currency exchange).
Afterward, the Prophet ﷺ said: “… do not sell gold or silver that is not present at the moment of exchange for gold or silver that is present,” meaning do not sell gold or silver to be delivered at a deferred time for an immediate payment (of gold or silver) made at the contracting session.
By analogy, the same ruling applies to all sale transactions in which the exchanged commodities share the same ‘Illah (i.e., underlying legal reason that necessitates the effective cause of the ruling which then leads to its enactment), which is being used as currency (i.e., Thamaniyyah) in case of the gold and silver. Likewise, the ruling applies to whatever is being used as currency, like paper money, and is subject to Ribaa in such sale transactions.
There are two conditions stipulated for the validity of the sale (exchange) of similar commodities: being equal in weight, and immediate hand-to-hand exchange in the contracting session. If the exchanged commodities are dissimilar, e.g., gold for silver or the other way round, but the ‘Illah is the same, i.e., being used as currency, the requirement of being equal in weight is no longer stipulated, yet the immediate hand-to-hand exchange in the contracting session is required. The Prophet ﷺ said: “…if the exchanged commodities of a barter are dissimilar, sell as you wish as long as they are exchanged hand to hand (i.e., on the spot).” [Muslim].
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2178

Aboo Saalih Al-Zaiyaat narrated:
I heard Aboo Sa’eed Al-Khudree(may Allah be pleased with him) saying, "The selling of a Dinar for a Dinar, and a Dirham for a Dirham (is permissible)." I said to him, "Ibn ‘Abbaas (may Allah be pleased with them) does not say the same!" Aboo Sa’eed(may Allah be pleased with him) replied, "I asked Ibn ‘Abbaas (may Allah be pleased with them) whether he had heard it from the Prophet ﷺ or seen it in the Quran and he replied, "I do not claim that, and you know Allah's Messenger ﷺ better than I, but Usaamah (may Allah be pleased with him) informed me that the Prophet ﷺ had said, 'There is no Riba (in money exchange) except when it is not done hand to hand (i.e., in the event of a deferred payment).'”
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Commentary :
The Companions (may Allah be pleased with them)sometimes held different opinions regarding certain issues, but they abided by the due Islamic etiquette of disagreement that the Prophet ﷺ taught them, complied with the correct opinion supported by authentic evidence, and gladly gave up their personal opinions and adhered to the truth whenever it was verified.
In this Hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) Aboo Saalih Dhakwaan Al-Zayyaat stated that he heard Aboo Sa’eed Al-Khudree(may Allah be pleased with him) declaring Ribaa Al-Fadhl (i.e., exchange or sales transactions in trade which effectively result in the charging of ‘interest’ through the exchange of the same commodity, but of a different quality or quantity) when trading in Dinar and Dirham. He (may Allah be pleased with him) said: "The selling of a Dinar for a Dinar, and a Dirham for a Dirham (is permissible)." This means that it is impermissible to sell one Dinar for more than one Dinar (of gold) of equal weight and value, and similarly it is impermissible to sell one Dirham (of silver) for more than one Dirham of equal weight and value. In the event of a barter of gold or silver, the exchanged commodities must be equal in weight and value, and such excess is Ribaa.
Ribaa Al-Fadhl means the sale of currency for currency or food for food which effectively results in the charging of ‘interest’ through the exchange of similar commodities, but of a different quality or quantity, and it is prohibited. The Laws of Islam stipulated its prohibition in six categories of commodity; this hadeeth made mention of two of them, namely, gold and silver, and the six categories were defined in a different hadeeth recorded in Saheeh Muslim. The Prophet ﷺ said: “Gold may be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, salt by salt, like by like, provided that the payment is made hand to hand. If these classes differ (i.e., the exchange of dissimilar commodities), sell as you wish as long as the payment is made on the spot.”
By analogy, the same ruling applies to all commodities that share the same ‘Illah (i.e., underlying legal reason that necessitates the effective cause of the ruling which then leads to its enactment), which is being used as currency (i.e., Thamaniyyah) in case of the gold and silver, and being weighted or measured and a type of food in case of the other four categories.
The Taabi’ee (a Muslim who saw at least one of the Companions) Aboo Saalih Dhakwaan Al-Zayyaat said to him that Ibn ‘Abbaas (may Allah be pleased with them) did not declare that unlawful. He (may Allah be pleased with him) held that the exchanged commodities need not be equal in weight and value, and that it is permissible to sell one Dirham for two Dirhams. Thereupon, Aboo Sa’eed(may Allah be pleased with him) replied that he had asked Ibn ‘Abbaas (may Allah be pleased with them) whether or not he had heard it directly from the Prophet ﷺ or deduced it from the Quran. Ibn ‘Abbaas (may Allah be pleased with him) clarified that he had not heard it from the Prophet ﷺ nor did he inferit from the Quran, and said, "I do not claim that, and you know Allah's Messenger ﷺ better than I,” meaning that he (may Allah be pleased with him) was younger than the rest of the Companions (may Allah be pleased with them).Otherwise the correct criterion is narrating more hadeeths of the Prophet ﷺ, and Narrated Ibn ‘Abbaas (may Allah be pleased with him) more hadeeths and acquired knowledge of more Fiqh issues (Islamic jurisprudence) than many other Companions (may Allah be pleased with them).
Afterward, Ibn ‘Abbaas (may Allah be pleased with them) underlined the wisdom behind holding this view, stating that he had heard it from Usaamah ibn Zayd (may Allah be pleased with them), who informed him that the Prophet ﷺ said: “There is no Ribaa except in Al-Nasee’ah (i.e., on credit).” Thereupon, he (may Allah be pleased with him) understood that anything else is essentially permissible.
Ribaa Al-Nasee'ah means an increase in the loan or due amount in return for a delay in payment, and it was practiced in the pre-Islamic period of ignorance. It has also been said that the meaning of his saying, “There is no Ribaa except in Al-Nasee’ah,” is that it is the worst kind of Ribaa, or that ruling may be abrogated. It was reported that Ibn ‘Abbaas (may Allah be pleased with them) retreated from his opinion in this regard.
It is deduced from the hadeeth that a Muslim should offer sincere advice to anyone who makes a mistake, even if he is a pious and knowledgeable person.
It is also inferred from the hadeeth that it is conceivable that an individual Companion (may Allah be pleased with him) may commit a mistake.
It is also deduced therefrom that a scholar may engage in a debate with another scholar, ask him to explain his saying, and convince him to abide by the unanimous opinion of the scholars on the matter.
It is inferred that a younger scholar should acknowledge the knowledge of those endowed with more knowledge.
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2180

Aboo Al-Minhaal narrated:
I asked Al-Baraa’ ibn ‘Aazib and Zayd ibn Arqam about money exchange (i.e., currency exchange). Each of them said about the other, "He is better (i.e., more knowledgeable) than I," and both of them said, "Allah's Messenger ﷺ forbade the selling of silver for gold on credit. "
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2183

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "Do not sell date fruits until they become free of all the dangers of being spoilt or blighted; and do not sell fresh dates for dry ones." Narrated Saalim and ‘Abdullah on the authority of Zayd ibn Thaabit: “Later on Allah's Messengerﷺ permitted the selling of ripe date fruits on trees for fresh dates or dried dates in Bay‘ Al-‘Ariyah (i.e., a sale deal of fruit-on-the trees, usually dates, in which some trees in the garden are not part of the sale deal but are sold by the owner to a poor person who can exchange fresh fruits of these trees for dry dates, for his household consumption and not for resale, and this type of deal is an exception to the general law of sale which prohibits exchange of fresh fruits for dry ones), and did not allow it for any other kind of sale."
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Commentary :
Preventing cheating in sales and avoiding potential disputes between the sellers and the buyers are among the objectives of the Laws of Islam. Therefore, the Prophet ﷺ forbade some sales that could lead to cheating and deception, or cause potential disputes between the buyers and sellers.
In this hadeeth, the Prophet ﷺ forbade selling only the unpicked fruits or dates (rather than the fruits and trees altogether) before they appear fully ripe and ready for consumption, by becomingred or yellow or showing any other sign of ripeness. This is because when the fruits ripen, they become safe from potential loss or defects due to pests that may destroy or reduce the yield. In fact, the prohibition of such a sales transaction serves the best interests of both the buyer and seller. It benefits a seller, because the price paid for the unripe fruits is lower; he could sell them for a higher price if he waits until they are fully ripe. Therefore, hastening to sell the unripe crops may cause him to miss out on obtaining more earnings,by his hastening to make small profits (rather than waiting to make big ones), which implies a waste of wealth. Moreover, the unripe fruits may go bad and spoil before they ripen, and thus a seller would have unlawfully devoured the wealth of his Muslim brother. It also benefits the buyer, because when he buys the unripe fruits, he may lose his money if the quality of the purchased fruits turns out to be less than what was expected, and thus he would be risking the loss of his money. In addition, there is another benefit accruing to both parties, for the prohibition of this sale eliminates potential disputes and discord that may be caused between them were the sold fruits to go bad and spoil.
The Prophet ﷺ also forbade the Muzaabanah sale, a transaction in which the owner of fruit trees or palm trees agrees to sell his fruit for an estimated equivalent measure of dried fruits, such as palm fruit for dates or grapes for raisins.
Zayd bin Thaabit (may Allah be pleased with him) reported that the Prophet ﷺ had later deemed allowable one form of this sale, namely, Bay‘ Al-‘Ariyyah (i.e., a sale of unpicked and unripe fruits, usually dates, for an estimated amount of picked and ripe fruits on the ground based on dry measurement), and had not deemed any other form of such sales allowable. Bay‘ Al-‘Ariyyah is a sale whereby the owner of an orchard grants a poor person, who has no palm trees of his own nor cash to buy fresh dates for his household consumption, the (fresh) dates of his palm tree in return for a payment of surplus dry dates. This poor person and the owner makea barter of the fresh dates of one or two palm trees for instance, for an estimated measure of the poor person’s surplus date fruits he had left, to avail himself of fresh dates like those who could afford buying them. The Prophet ﷺ gave a legal concession to conduct the sale of ‘Aaraiyah for an estimated weight of dry dates, provided that they were less than five Wasaqs, as narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) in Saheeh Al-Bukhaaree and Saheeh Muslim, and the Wasaq equaled 60 Saa‘s..

1552

Jābir ibn ‘Abdullāh reported: The Prophet (may Allah's peace and blessings be upon him) entered an orchard upon ’Umm Ma‘bad and said: O ’Umm Ma‘bad, who planted these palm trees, a Muslim or a disbeliever? She said: Rather, a Muslim. He said: No Muslim plants a plant wherefrom a man, an animal, or a bird eats except that it will be counted for him as a charity until the Day of Judgment..

Commentary : Islam has encouraged all types of righteous and good acts and has made them worthy of reward and recompense. One of these righteous acts promoted by Islam is doing whatever entails goodness and benefit for human beings and animals.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him and his father) narrates that the Prophet (may Allah's peace and blessings be upon him) entered "an orchard," i.e., a garden of palm trees, and ’Umm Ma‘bad was in that orchard. It is said: She is the wife of Zayd ibn Hārithah. The Prophet (may Allah's peace and blessings be upon him) asked her about the one who planted the palm trees in that orchard, whether he was a Muslim or a disbeliever. She informed him that the one who planted it was a Muslim. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "No Muslim plants a plant," i.e., cultivates plants, "wherefrom a man, an animal, or a bird eats" he (may Allah's peace and blessings be upon him) mentioned them in general to include all living beings in the sea and on land, "except that it will be counted for him as a charity until the Day of Judgment" because of eating from what he has planted, as long as the benefit of such plants remains even if it remains until the Day of Judgment. The Muslim was mentioned in particular because he mostly plants with the intention that Muslims would gain strength from the fruits of such a plant to worship Allah Almighty and because the Muslim is the one who gets a reward. In contrast, the disbeliever does not get a reward for his good deeds, which might only alleviate his punishment, or he might be provided with food and thus be repaid in this world.
The Hadīth indicates that rewards in the Hereafter for good deeds are exclusive to Muslims and not for the disbelievers.
It also points out the merit of agriculture and cultivation given their effect in populating the earth and benefitting all creatures.
It encourages the construction of earth so that man himself can live or those who come after him on account of whom he gets rewarded..

1553

Jābir ibn ‘Abdullah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: When - [another version reads]: if - you sell your brother some fruit and it is stricken by a calamity, it is unlawful for you to take anything from him. How can you take your brother's money unjustly?!.

Commentary : Islam is keen on protecting and maintaining rights, and such keenness is manifest in its warning against taking people's rights unjustly and its severe threat against whoever transgresses or violates such a prohibition.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) clarifies that if someone buys fruits from his Muslim brother, the form of this sale is to buy the fruits while still on the trees or while still in the seller's possession and not yet delivered to the buyer, then, the fruits are stricken by a calamity, which is a disaster or blight that overruns the fruits, causing their destruction and ruin. In this case, it will not be lawful for the seller, who is the owner of the fruits, to take anything from the buyer. How could he take his brother's money when the fruits are damaged and stricken by blight and calamity that prevented benefiting from them?! No one should take his brother's money wrongfully because when the fruits are spoilt, there is nothing left for the buyer in return for what he has paid. Hence, the Prophet (may Allah's peace and blessings be upon him) forbade selling fruits before they seem in good condition and ripen - as mentioned in the two Sahīh Collections - since rulings are based on what is predominant.
In the version mentioned in the two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) was asked: "What is its good condition? He said: Till there is no danger of blight," and it turns out as desired as when it appears to be ripe, for only then, it is safe from disease, which is the blight..

1554

Jābir reported: The Prophet (may Allah's peace and blessings be upon him) commanded that calamities should be remitted..

Commentary : The Prophet (may Allah's peace and blessings be upon him) established the pillars of society upon mercy and solidarity, knowing that if financial transactions are not based on justice, they will lead to the spread of oppression and the transgressing of rights among people.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) commanded that Jawā’ih (calamities), plural of 'jā’ihah', which is the blight that affects fruits and leads to their eradication, should be remitted. This refers to every prevalent spoiler like rain, snow, locusts, wind, or fire. This means: If fruits are sold after seeming to be in good condition and were then hit by some calamity, the loss is to be suffered by the owner, not the buyer. In a version by Muslim: "If you sell your brother some fruit and it is stricken by a calamity, it is unlawful for you to take anything from him. How can you take your brother's money unjustly?!" This means: None of you should take his brother's money wrongfully because something predominant has overwhelmed the fruits without any negligence on the buyer's part. Therefore, the seller should not require him to pay for what Allah has damaged before he took possession of it in the usual manner, and because when the fruits are spoilt, there is nothing left for the buyer in return for what he has paid..

1556

Abu Sa‘īd al-Khudri reported: At the time of the Messenger of Allah (may Allah's peace and blessings be upon him) a man suffered a loss in fruits he had purchased, and his debts increased. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Give him charity." So, the people gave him charity, but that was not enough to repay his debt in full. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to his creditors: "Take what you find, and that is all you may have.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) established the pillars of society upon mercy and solidarity. He used to urge creditors to reduce the debt for the debtor who was afflicted by some calamity that ruined his property, be it fruits, cash, assets, or anything else. Therefore, it became part of the Muslim's attitude to constantly seek to fulfill his Muslim brother's need, especially in times of calamities and misfortunes.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) reports that at the time of the Messenger of Allah (may Allah's peace and blessings be upon him), a man's fruits, which he purchased but had not paid for yet, suffered blight that caused them damage, thereby his debts increased. The Messenger of Allah (may Allah's peace and blessings be upon him) commanded people to give him charity so he can repay his debt. In obedience to the Prophet's command, the Companions (may Allah be pleased with them) gave the man charity; however, what he took from people was not enough to settle his debt because it was huge, and there still remained an unsettled part thereof. The Messenger of Allah (may Allah's peace and blessings be upon him), thus, ordered the creditors - those to whom the debt was owed - to take what they found with him from the remaining fruits that could still be useful in addition to what he got from charity. His saying: "and that is all you may have," i.e., you should not ask for what is left of the debt and what he is not able to repay. It was said: That is all you may have because he is currently bankrupt and should be given respite until it is easy for him to pay it back, as Allah Almighty says: {If the debtor is in hardship, give him respite until it is easy for him to pay [the debt] back.} [Surat al-Baqarah: 280]
The Hadīth denotes that whatever the bankrupt still has, should be taken according to its assessed price. He should not be imprisoned or rebuked; rather, he should be given respite until it is easy for him to pay back, then he could settle his debts.
It also shows the merit of consoling the needy and the indebted, and it encourages the act of giving them charity..

1563

‘Abdullah ibn Abi Qatādah reported: Abu Qatādah went looking for his debtor, who hid from him. Then, when he found him, he (the debtor) said: "I am insolvent." Thereupon he said: "By Allah?" He said: "By Allah." So, he said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'Whoever is pleased to be saved by Allah from the anguish of the Day of Judgment, let him give an insolvent respite or grant him remission.'".

Commentary : Islam is keen on providing treatment for evil human tendencies in transactions, as it is keen on solving disputes between people through tolerance and facilitation in fulfilling financial rights.
In this Hadīth, the Tābi‘i ‘Abdullah ibn Abi Qatādah reports that his father, Abu Qatādah al-Ansāri (may Allah be pleased with him), "went looking for his debtor," and the debtor is the person who owes money to someone else. The debtor hid from Abu Qatādah when he was searching for him, and when Abu Qatādah (may Allah be pleased with him) found him, the debtor said to him: "I am insolvent," and I have no money to repay your debt. So, Abu Qatādah (may Allah be pleased with him) asked him by Allah if he really did not have money, and the debtor swore by Allah that he was telling the truth.
Thereupon, Abu Qatādah (may Allah be pleased with him) informed him that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "'Whoever is pleased," i.e., glad "to be saved by Allah from the anguish of the Day of Judgment," "Karb" (anguish) means distress and poverty, and "the Karb of the Day of Judgment" means: its hardships and horrors. "Let him give the insolvent respite," i.e., postpone or delay the demand for payment for one who failed to repay it on time. "Or grant him remission," i.e., reduce the debt or cancel it, as Allah Almighty says: {If the debtor is in hardship, give him respite until it is easy for him to pay [the debt] back. But if you waive it as charity, that is better for you.} [Surat al-Baqarah: 280]
The Hadīth encourages the act of giving the insolvent person respite or canceling his debt..

1565

Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the selling of a camel's copulation, selling water and land for cultivation. This is what the Prophet (may Allah's peace and blessings be upon him) forbade..

Commentary : There are some natural resources that man cannot dispense with and that are beneficial for all people. If such resources are unavailable, man will perish. Hence, they have been made common among Muslims. Moreover, one may possess what others cannot dispense with, and he may possess something without exerting effort, something that Allah has bestowed upon him, and it could exceed his need, and giving out this surplus is a manifestation of noble morals.
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 the selling of a camel's copulation. In a version by Al-Bukhāri, Ibn Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) forbade the stud fees of a stallion," which is the fee taken for the copulation of a male animal, whether a horse, camel, ram, etc. Its form: When someone gives his stud to someone else who owns females and keeps it with him until the stud mates with the females for a fee in return, or when the owner of the females brings them to the owner of the stud and leaves them with him. The Prophet (may Allah's peace and blessings be upon him) forbade this. It is said that because it is ambiguous and uncertain whether it will be of benefit or not and whether the female will or will not be inseminated, it is presumable and involves uncertainty. Or the prohibition could be interpreted as a way of encouraging noble morals and recommending lending it without a return so animals would reproduce abundantly. This is something that Muslims should be willing to grant each other because it is one type of simple assistance that leads to the dominance of the spirit of cooperation and solidarity among people. In the Hadīth of Anas ibn Mālik (may Allah be pleased with him) in At-Tirmidhi Collection, he reported: The Prophet (may Allah's peace and blessings be upon him) granted a concession in the honorarium, i.e., the Prophet (may Allah's peace and blessings be upon him) permitted the acceptance of a gift given by the female owner as an honorarium, not as a compensation.
He also forbade selling water. It is said: The prohibition is general, as water should not be sold to Muslims given the fact that it is from their life necessities. In another version by Muslim, the prohibition has to do with "selling excess water," which is the water exceeding the need of the well owner, his children, cattle, and crops. In the two Sahīh Collections, 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 withhold excess water to prevent thereby excess herbage," which is the grass. This means: When a man owns a well in the desert and it has water that exceeds his needs and there is grass that has no other source of water except this water, the cattle owner cannot graze it unless they are watered from this well, in this case, it is unlawful for him to withhold this excess water from the cattle and he has to give it out without compensation.
The Prophet (may Allah's peace and blessings be upon him) forbade land for cultivation, i.e., leasing it for cultivation. This is when a man gives his land to someone to cultivate in return for taking a share of his produce. This has many forms, as the Companions used to cultivate the land in return for one-third, one-fourth, or half its fruits during the lifetime of the Prophet (may Allah's peace and blessings be upon him). In the two Sahīh Collections and Musnad of Ahmad Collection - and this is the wording of Ahmad - Hanzhalah ibn Qays reported that Rāfi‘ ibn Khadīj said: "The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing farms. He said: I said: Even if it is in return for gold and silver? He said: No, but he forbade it in return for part of its produce, but in return for gold and silver, there is no harm in it." In a version by Muslim: "As for something known and guaranteed, there is nothing wrong with it." This Hadīth indicates that what the Prophet (may Allah's peace and blessings be upon him) has forbidden was something clearly evil, namely the unfair and unjust Muzāra‘ah (sharecropping). This is why he prohibited it; however, there is nothing wrong with something known and guaranteed in dinar and dirham, as mentioned in the Hadīths and narrations.
The Hadīth encourages the act of giving excess water for free without demanding compensation..

1568

Rāfi‘ ibn Kahdīj reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The price of a sold dog is evil, the earning of a prostitute is evil, and the earning of a cupper is evil.".

Commentary : Allah has made what is good lawful for His slaves and has made unlawful for them whatever is evil from among food, drink, gains, trade, etc. Shariah has also urged Muslims to have self-esteem and to look down on lowly things.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) said: "The price of a sold dog is evil," i.e., unlawful. This means that the price of selling or buying it or what is earned from that is ill-gotten money because it is prohibited to own or raise dogs except for dogs that are used in guarding livestock or farming. It is said: This is a general ruling, whether it is trained to hunt or untrained, and whether it is permissible to keep it or not. It is also said: The dog used in guarding and hunting is an exception because it is useful, as mentioned in the Sunan At-Tirmidhi Collection from the Hadīth of Abu Hurayrah (may Allah be pleased with him): "Except for the hunting dog." The version of Ad-Dāraqutni reads: "Except for the dog trained to hunt," which is the one accustomed to hunting. It is as if the Prophet (may Allah's peace and blessings be upon him) forbade the price of the dog except for the dog that is permitted to be kept for a certain benefit, or perhaps the prohibition of the dog's price was at the beginning of Islam. Then it was abrogated later, and it became permissible to use it in hunting and, thus became like all the birds of prey in terms of the permissibility of selling it.
Likewise, the money the adulteress takes in return for adultery and for giving herself to a foreign man is unlawful because adultery is unlawful, and the money gained therefrom is unlawful. The Prophet (may Allah's peace and blessings be upon him) called it "dowry" because it takes the form of a dowry, as it is paid in return for being allowed by the woman to have intercourse with her. In the pre-Islamic era of ignorance, they used to force their slave girls to commit adultery and take it as a means of earning money. But Islam criticized this, as Allah Almighty says: {Do not compel your slave girls into prostitution – if they wish to keep chaste – seeking the worldly gains of this life. But if anyone compels them, then Allah, after such a compulsion, is All-Forgiving, Most Merciful.} [Surat an-Nūr: 33]
"And the earnings of a cupper are evil." "Hajjām" (cupper) is the one making Hijāmah (cupping), which means drawing blood from veins and removing the bad blood from the body. Being an evil earning does not mean it is unlawful because the Prophet (may Allah's peace and blessings be upon him) had Hijāmah made for him and he paid the cupper a fee, as mentioned in the Two Sahīh Collections from the Hadīth of Ibn ‘Abbās (may Allah be pleased with him and his father). Had it been unlawful, the Prophet (may Allah's peace and blessings be upon him) would not have given him. So, the Hadīths that forbid the cupper's earnings and clearly state that they are evil are interpreted in the sense of encouraging the act of keeping away from and rising above this means of earning and promoting good morals and noble things. Or perhaps the prohibition was at the beginning of Islam, then it was abrogated. So, when he gave the cupper his fee, this abrogated the previous ruling..

1572

Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) commanded us to kill dogs; even when a woman brought her dog along with her from the desert, we used to kill it. Then, the Prophet (may Allah's peace and blessings be upon him) forbade killing them and said: Restrict yourselves to the pitch-black one that has two spots, for it is a devil..

Commentary : The pure Shariah has regulated the rulings of everything even animals, which include dogs. The Shariah has determined the way of benefiting from them and has clarified the rulings of what is lawful and unlawful regarding them.
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) commanded them to kill all dogs without any exception, to the extent that even when a woman came from the Bādiyah, which is the desert, bringing along her dog that would guard her and accompany her, we used to kill it in response to the Prophet's command. Afterwards, the Prophet (may Allah's peace and blessings be upon him) forbade killing dogs except for the pitch-black dog, the one that is totally black, "that has two spots," i.e., the two white spots above his eyes, as this dog is to be killed. His saying: "For it is a devil", means either in the true sense of the word for being pure harm that is void of any benefit or it is far from being beneficial and close to being harmful and detrimental, which is the case with the devil. So, this is a simile where the black dog is likened to the devil given its malice and because the black dog is the worst of dogs, the least in benefit, the most harmful, and the most mordacious.
It was authentically reported in other Hadīths that the Prophet (may Allah's peace and blessings be upon him) forbade killing dogs except for the mordacious dog that hurts people, which should be killed, as mentioned in the Hadīth of ‘Ā’ishah (may Allah be pleased with her) in the two Sahīh Collections: "Five animals are all vicious and harmful and are to be killed inside the Sacred Precincts: the crow, the kite, the scorpion, the mouse, and the mordacious dog."
In this Hadīth and similar ones, there is a prohibition of killing dogs, apart from those excluded, which are kept for benefiting from them in guarding, hunting, etc. It is said: Rather, he commanded killing them at first because people were so accustomed to having them, and dogs used to share with them their utensils. So, he wanted to wean them off that and, thus, gave the command of killing. However, when the idea of their filthiness and keeping them away became firmly established in themselves, he forbade this. Such a prohibition abrogated that command. So, the Prophet (may Allah's peace and blessings be upon him) forbade killing all dogs, even jet-black dogs, except for the harmful and aggressive ones..

1578

Abu Sa‘īd al-Khudri reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) delivering a sermon in Madīnah saying: "O People, Allah Almighty is alluding to intoxicants, and perhaps Allah will send down a ruling regarding it. So, whoever has some of it, let him sell it and benefit from it." He said: Only a short while after that, the Prophet (may Allah's peace and blessings be upon him) said: "Verily, Allah Almighty has forbidden intoxicants. Whoever knew this verse and had some of it, let him neither drink it nor sell it." He said: The people received this (prohibition) and came out into the street of Madīnah with what they had and poured it all out..

Commentary : Advising common people regarding their religious and worldly affairs is necessary, and the Prophet (may Allah's peace and blessings be upon him) was the keenest on offering his Ummah advice on their religious and worldly affairs.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) reports: When the Prophet (may Allah's peace and blessings be upon him) felt that intoxicants would be prohibited - as it was lawful at first - he advised them to hasten to benefit from it. He addressed his Companions (may Allah be pleased with them) in a sermon that he delivered in Madīnah saying: "O People, Allah Almighty is alluding to intoxicants," i.e., He is mentioning it without prohibiting it or making it unlawful, in reference to the verse in which Allah Almighty says: {They ask you about intoxicants and gambling. Say, “In both, there is a great sin, and some benefits for people, but their sin is far greater than their benefit.”} [Surat al-Baqarah: 219] And His saying: {O you who believe, do not approach the prayer while you are intoxicated until you know what you are saying.} [Surat an-Nisā’: 43] The two verses include a reference and a hint that intoxicants will be inevitably prohibited. Hence, as a word of advice, the Prophet (may Allah's peace and blessings be upon him) ordered his Companions that whoever had something of such intoxicants should either sell it or benefit from it before it is completely prohibited in such a way that would make it impermissible to either sell it or benefit from it. This is because some of them used to work and trade in intoxicants and others used to keep and store them. The Prophet (may Allah's peace and blessings be upon him) wanted to protect their properties, and only a short while after the Prophet's advice, Allah revealed the prohibition of intoxicants in His Book saying: {O you who believe, intoxicants, gambling, [sacrificing on] stone alters, and divining arrows are of Satan’s evil work; therefore, avoid such [evil], so that you may be successful.} [Surat al-Mā’idah: 90] When it was revealed, the Prophet (may Allah's peace and blessings be upon him) informed them that whoever learned about this verse must "neither drink it nor sell it." So, all those who had something of the intoxicants poured it all out in the streets of Madīnah.
The Companions (may Allah be pleased with them) understood from the Prophet's prohibition of its drinking and selling that it must not also be used in any aspect. Hence, they hastened to pour it out and ruin it. Had it contained any permissible benefit, the Prophet (may Allah's peace and blessings be upon him) would have called attention to it.
The Hadīth indicates how the ruler should take care of his Ummah's interests, prepare people, and gradually issue rulings, especially concerning matters that are deeply rooted in the society.
It also shows how a true believer hastens to respond to Allah's command..

1579

‘Abdur-Rahmān ibn Wa‘lah as-Saba’i (from the people of Egypt) reported: That he asked ‘Abdullah ibn ‘Abbās about what is squeezed from grapes. Ibn ‘Abbas (may Allah be pleased with him and his father) said: A man gave the Messenger of Allah (may Allah's peace and blessings be upon him) a waterskin of wine as a gift. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: Did you know that Allah has forbidden it? He said: No. He, then, whispered to another man, so the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: What did you whisper to him? He said: I ordered him to sell it. He said: The One Who has forbidden drinking it has forbidden selling it. He said: So, he opened the waterskin and poured out what was in it..

Commentary : Khamr (intoxicants) is the mother of all evils and its harm is far greater than its benefit. A Muslim must by no means drink it. The Shariah has forbidden all forms of Khamr and all forms of benefiting from it.
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn Wa‘lah narrates that he asked ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) about the ruling on the drink extracted from grapes; he was apparently asking about the Khamr derived from grapes. ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) informed him that a man gave the Prophet (may Allah's peace and blessings be upon him) "a waterskin of wine" as a gift. "Rāwiyah" (waterskin): a container made of skin. Thereupon, the Prophet (may Allah's peace and blessings be upon him) asked him: Did you know that Allah Almighty has forbidden it? Perhaps the question was intended to find out about his stance, for if he knew about its prohibition, he would object upon him for giving it as a gift, holding and carrying it, and he would be subject to discretionary punishment. However, when he informed him that he did not know about it, he excused him. It is possible that the man was among those outside Madīnah before the ruling of its prohibition spread. So, the man negated having any knowledge about its prohibition and its unlawfulness. This man whispered secretly to another man beside him without letting the Prophet (may Allah's peace and blessings be upon him) hear him. The Prophet (may Allah's peace and blessings be upon him), thus, asked him: "What did you whisper to him?" The Prophet (may Allah's peace and blessings be upon him) asked him about what he whispered only because he probably thought that his words to the other man had to do with this wine, so he wanted to clarify to him the comprehensiveness of the ruling of Khamr and how the prohibition is not just about drinking it as will be clarified later. The man answered the Prophet (may Allah's peace and blessings be upon him) saying: "I ordered him to sell it." In a version by Ahmad: "The man went to his servant and said: Go and sell it," whereupon, he (may Allah's peace and blessings be upon him) said: "The One Who has forbidden drinking it has forbidden selling it," so selling it is just as prohibited as drinking it. His saying: "The One," is an indirect reference to the name of Allah Almighty, as if he said: Allah has forbidden drinking it and has forbidden selling it. It could also mean: What required the prohibition of drinking it required the prohibition of selling it, since it could only be wanted for drinking, so, if drinking is forbidden, then the sale is impermissible as it is deemed to be consumption of property wrongfully. So, the man opened the Mazādah - which is the waterskin - and poured out what was in it and got rid of it.
What is apparent from the reporting of Ibn ‘Abbās (may Allah be pleased with him and his father) is that this Hadīth is an answer to the question of ‘Abdur-Rahmān ibn Wa‘lah is to make it clear that the prohibition is relevant to whatever is considered Khamr, is intoxicating, and causes one to lose control of his mental faculties, whether it is made from grapes or other things.
The Hadīth highlights the Prophet's good approach of teaching.
It points out the prohibition of selling intoxicants.
It indicates that whoever presents something unlawful as a gift, his gift must not be accepted.
It signifies that whoever commits a sin without knowing about its prohibition incurs no sin and must not be subject to discretionary punishment..

1585

‘Uthmān ibn ‘Affān reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not sell a dinar for two dinars or a dirham for two dirhams..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba has various types, all of which are prohibited. Riba al-Fadl (usury of surplus) is one type and it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams, which have been prohibited by the Prophet (may Allah's peace and blessings be upon him) in this Hadīth.
An example of this is selling new gold or silver coins for those that weigh more, thus, taking in return for every one coin two old gold or silver coins. The Shariah states that such a sale is not to be concluded unless they are both alike and equal in weight, regardless of the quality or the inferiority, and on condition that the two currencies are present during the sale transaction and are exchanged hand to hand. So, equality and exchange during the contract session are conditions when selling an item for another item of the same type. However, if the type varies and the cause remains - like selling gold for silver - equality is no longer required, but exchange during the contract session is still a condition, as the Prophet (may Allah's peace and blessings be upon him) said in Sahīh Muslim Collection: "If these classes differ, sell as you wish as long as payment is made hand to hand."
The Hadīth indicates the prohibition of Riba al-Fadl (usury of surplus)..

1586

Mālik ibn Aws ibn al-Hadathān reported: I came saying: "Who will exchange the dirhams?" Talhah ibn ‘Ubaydullah, who was with ‘Umar ibn al-Khattāb, said: "Show us your gold, then come to us when our servant comes to give you your silver." Thereupon, ‘Umar ibn al-Khattāb said: "No, by Allah, you must either give him his silver (now) or give him back his gold, for the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'Silver for gold is Riba (usury) unless they are exchanged on the spot; wheat for wheat is Riba unless they are exchanged on the spot; barley for barley is Riba unless they are exchanged on the spot; and dried dates for dried dates is Riba unless they are exchanged on the spot.'".

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the revealed laws.
In this Hadīth, Mālik ibn Aws ibn al-Hadathān (may Allah be pleased with him) reports that he came to a gathering and ‘Umar ibn al-Khattāb (may Allah be pleased with him) was among them. Mālik was saying: "Who will exchange the dirhams?" i.e., Who will buy the golden dinars that I have with silver dirhams, as Mālik ibn Aws ibn al-Hadathān had one hundred dinars - as mentioned in the version of Al-Bukhāri - which he wanted to exchange for dirhams. Talhah ibn ‘Ubaydullah - who was in this gathering with ‘Umar ibn al-Khattāb (may Allah be pleased with him) - said: "Show us your gold," i.e., give us your dinars to see them, "then come to us" later on "when our servant comes, we will give you your silver," i.e., the silver dirhams. On hearing this, ‘Umar ibn al-Khattāb (may Allah be pleased with him) said: "No," which indicates his refusal of this kind of transaction. Then, ‘Umar (may Allah be pleased with him) swore that he should give him the silver he wanted to buy on the spot, or he should give him back the gold that he took from him. He explained that by quoting the statement of the Messenger of Allah (may Allah's peace and blessings be upon him): "Silver for gold is Riba," i.e., selling silver for gold is Riba (usury) in all cases "unless they are exchanged on the spot," i.e., except in the case of physical presence and the immediate exchange of items hand to hand. Likewise, selling "Burr" - which is wheat - for Burr, selling barley for barley, and selling dried dates for dried dates all constitute Riba in all cases except in the case of physical presence and the immediate exchange of items hand to hand.
The Hadīth denotes the prohibition of the Nasī’ah Riba (usury of deferred payment).
It also encourages the act of forbidding evil for whoever has the ability to do so.
It points out that the evidence should be mentioned when forbidding evil.
It also shows that some knowledge may not be known to an old man until someone else reminds him of it..

1587

Abu Qilābah reported: I was in the Levant in a circle and Muslim ibn Yasār was there. There came Abu al-Ash‘ath. He said: They said: Abu al-Ash‘ath, Abu al-Ash‘ath. So, he sat down. I said to him: Narrate to our brother the Hadīth of ‘Ubādah ibn as-Sāmit. He said: Yes. We set out on an expedition while Mu‘āwiyah was the leader of the people, and we gained a lot of spoils. There were silver utensils among such spoils, so Mu‘āwiyah ordered a man to sell them for the people's payments. The people hastened to that. On hearing about it, 'Ubādah ibn as-Sāmit stood up and said: Verily, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) forbidding the sale of gold for gold, silver for silver, wheat for wheat, barley for barley, dry dates for dry dates, and salt for salt except equal for equal and like for like. So, whoever made or accepted an addition has committed Riba (usury). Thereupon, the people returned what they had taken. On hearing about it, Mu‘āwiyah stood up and delivered a sermon saying: What is the matter with some men narrating from the Messenger of Allah (may Allah's peace and blessings be upon him) Hadīths that we had not heard from him although we saw and accompanied him?! Thereupon, ‘Ubādah ibn as-Sāmit stood up and repeated the story, then said: We will surely narrate what he heard from the Messenger of Allah (may Allah's peace and blessings be upon him) even if Mu‘āwiyah disliked this, or he said, Even if it is against his will. I do not mind if I do not accompany him in his troops on a black night..

Commentary : The Companions (may Allah be pleased with them) used to advise one another in all states. They used to convey the Shariah-related commands and prohibitions without showing favoritism to or fear of a ruler or a caliph, and they would all comply with the truth.
In this Hadīth, the Tābi‘i Abu Qilābah ‘Abdullah ibn Zayd reports that he was in the Levant - which is currently Syria, Jordan, Palestine, and Lebanon - and was sitting in a circle that was attended by the Tābi‘i Muslim ibn Yasār. They were probably holding a gathering of knowledge. Then, Abu al-Ash‘ath Sharāhīl ibn Ādah came and sat with them. Abu Qilābah said to him: "Narrate to our brother" referring to Muslim ibn Yasār. Abu al-Ash‘ath responded to him and narrated to him the Hadīth of the Companion ‘Ubādah ibn as-Sāmit (may Allah be pleased with him) and reported that they fought a battle, led by Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him and his father), and the Muslims gained a lot of spoils. "Ghanīmah" (spoils): it is everything Muslims take from the disbelievers' properties after overpowering and conquering them. There were silver utensils among the spoils, so Mu‘āwiyah (may Allah be pleased with him) commanded a man to sell them in dirhams as a deferred payment from the people's payments. "U'tiyāt" (payments) is the plural of "u'tiyah", and it refers here to what the country gives the soldiers as a regular payment monthly or annually. This means: He ordered these silver utensils to be sold in dirhams as a deferred payment until the buyers received their salaries. So, people from the army havetened to buy these utensils in return for deferred dirhams until it was time for them to receive their wages. ‘Ubādah ibn as-Sāmit (may Allah be pleased with him), who was present in the army, learned about this, so he stood up and delivered a sermon saying: Verily, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) forbidding the sale of gold for gold, silver for silver, wheat for wheat, barley for barley, dry dates for dry dates, and salt for salt except equal for equal and like for like, i.e., The Prophet (may Allah's peace and blessings be upon him) forbade selling these similar types in all cases unless they are like for like, i.e., equal in weight, and are visible, and present not absent, as mentioned in the two Sahīh Collections: "Do not sell available money for something absent."
The one who gives excess and the one who asks for it each of them has committed the prohibited Riba (usury), and both are equally sinful.
On hearing this, the people returned the utensils they had taken to the man who had sold them to them. When Mu‘āwiyah (may Allah be pleased with him and his father) heard about the Hadīth that was narrated by ‘Ubādah, he stood up and delivered a sermon saying: "What is the matter with some men?" alluding to what 'Ubādah (may Allah be pleased with him) had said, "narrating from the Messenger of Allah (may Allah's peace and blessings be upon him) Hadīths that we had not heard from him although we saw" him, i.e., we used to be in his presence and accompany him in his journeys. It seems that Mu‘āwiyah (may Allah be pleased with him) neither heard nor knew about this Hadīth, as was the case with others who did not know about it initially. The fact that he (may Allah be pleased with him) did not hear it does not serve as proof. Thereupon, Ubādah ibn as-Sāmit (may Allah be pleased with him) stood up when Mu‘āwiyah criticized him, and repeated the Hadīth once again and said: "We will surely narrate," i.e., we will surely tell people "what he heard from the Messenger of Allah (may Allah's peace and blessings be upon him) even if Mu‘āwiyah disliked it," referring to Mu‘āwiyah ibn Abi Sufyān, the army leader, or he said: "Even if it is against his will," i.e., even if he is disgraced and stuck to dust. Then, he said: "I do not mind if I do not accompany him," i.e., I do not care about not accompanying him, and I do not want to be employed among his soldiers, and I want to part with him on a black night, i.e., dark and moonless.
The Hadīth signifies the keenness to convey the Sunnah acts and spread knowledge even if it is against the will of anyone.
It highlights the prohibition of Riba.
It stresses that the truth should be declared even if the one to whom it is declared is senior..

1588

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Gold for gold, weight for weight, like for like; and silver for silver, weight for weight, like for like. Whoever gives or takes more is engaged in Riba (usury)..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba has various types, all of which are prohibited. Riba al-Fadl (usury of surplus) is one type of it; it means selling an item that is subject to Riba rulings for another of the same kind with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams. Hence, the Prophet (may Allah's peace and blessings be upon him) ordered us in this Hadīth to sell gold for gold - whether in the form of gold dinars or others - weight for weight and like for like without addition or reduction, so, both should be similar in weight and equal. Likewise, silver is to be sold for silver - whether in the form of silver dirhams or others - weight for weight and like for like without addition or reduction, so both should be equal in weight. Whoever gives more or takes more has committed unlawful Riba.
Other versions have clarified that if the types vary, then selling with a surplus is permissible; however, the sale should not be for a deferred payment; rather, it should be immediate, as the Prophet (may Allah's peace and blessings be upon him) said in the two Sahīh Collections - and this is the wording of Al-Bukhāri -: "And sell gold for silver and silver for gold as you wish." In Sahīh Muslim Collection: "If these classes differ, sell as you wish as long as payment is made hand to hand."
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It stresses the prohibition of all transactions that entail harm to people in terms of their properties and relations..

1591

Hanash reported: We were along with Fadālah ibn' Ubayd on an expedition. A necklace made of gold, silver and jewels fell to my and my friends' lot. I wanted to buy it, so I asked Fadālah ibn' Ubayd, at which point he said: Separate its gold and place it in one pan and place your gold in the other pan and do not receive but like for like, as I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: Whoever believes in Allah and the Last Day should not take but like for like..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba al-Fadl (usury of surplus) is one of the types of Riba; it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams.
In this Hadīth, the Tābi‘i Hanash as-San‘āni narrates that they were with the Companion Fadālah ibn ‘Ubayd (may Allah be pleased with him) on an expedition. A necklace, a piece of women's jewelry worn around the neck, from the spoils fell to his lot along with a group of his companions and it had gold, silver, and jewels like pearls and the like. Hanash wanted to buy it all and take his companions' share, so he asked Fadālah ibn' Ubayd (may Allah be pleased with him) about the ruling and manner of buying it along with everything in it. Thereupon, Fadālah (may Allah be pleased with him) ordered him to remove and separate its gold and place it in a balance pan - where the weighed item is put - and to put his gold on the opposite pan so there would be equality between the two amounts of gold without any surplus, and this could not be known except by separating it from the jewels. Then, he should not take of its gold except for like of his own gold that he deemed a payment for it so that he would not give or take any extra and, thus, engage in unlawful Riba. Likewise, the silver in it should be sold for an equal weight, and other jewels should be sold at their price for cash. He then justified this by saying that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Whoever believes in Allah" Who created him and has full faith in Him "and the Last Day", which is the Day of Judgment to which he will return and on which he will receive recompense for his deeds, should not buy gold or silver except like for like in terms of weight without any addition or surplus.
The Hadīth emphasizes the prohibition of Riba, as it linked its prohibition to belief in Allah and the Last Day..

Book of Hadith

| Hadiths

Narrated Ibn ‘Umar (may Allah be pleased with him): I saw the people buy foodstuff randomly without measuring it during the lifetime of Allah's Messenger ﷺ and they were punished (by beating), if they tried to resell it before carrying it to their own houses..

Narrated Ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ forbade Najsh..

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him): Allah's Messengerﷺ said, "You should not try to cancel the purchases of one another (to get a benefit thereof), and do not go ahead to meet the trading caravan (for buying the goods) (but wait) till it reaches the marketplace." .

‘Abdullah(may Allah be pleased with him) said: We used to go out to meet the trading caravan and used to buy foodstuff from them. The Prophet ﷺforbade us to resell it till it was carried to the marketplace. .

‘Abdullah(may Allah be pleased with them) said: Some people used to buy foodstuff at the head of the marketplace and used to resell it on the spot. Allah's Messenger ﷺ forbade them from reselling it till they brought it to (their) places. .

Narrated Aboo Bakrah (may Allah be pleased with him): Allah's Messengerﷺ said, "Do not sell gold for gold unless equal in weight, nor silver for silver unless equal in weight, but you could sell gold for silver or silver for gold as you like." .