Business Transactions

Al-Miqdam b. Ma'dikarib reported God's Messenger as saying, “No one has ever eaten better food than what he eats as a result of the labour of his hands. God’s prophet David used to eat from what he had worked for with his hands.” Bukhari transmitted it.

Abu Huraira reported God’s Messenger as saying that: God is good and accepts only what is good, and He has given the same command to the believers as He has given to the Messengers, saying, “0 Messengers, eat of what is good and act righteously” (Al-Qur’an 23:51) and also, “You who believe, eat of the good things which We have provided for you” (Al-Qur’an 2:172). Then he mentioned a man who makes a long journey in a dishevelled and dusty state, who stretches out his hands to heaven saying, “My Lord, my Lord,” when his food, drink and clothing are of an unlawful nature, and he is nourished by what is unlawful, and asked how such a one could be given an answer. Muslim transmitted it.

He reported God's Messenger as saying, “A time will come to mankind when a man will not care whether what he gets comes from a lawful or an unlawful source.” Bukhari transmitted it.

An-Nu'man b. Bashir reported God's Messenger as saying, “What is lawful is clear and what is unlawful is clear, but between them are certain doubtful things which many people do not recognize. He who guards against doubtful things keeps his religion and his honour blameless, but he who falls into doubtful things falls into what is unlawful, just as a shepherd who pastures his animals round a preserve will soon pasture them in it. Every king has a preserve, and God’s preserve is the things He has declared unlawful. In the body there is a piece of flesh, and the whole body is sound if it is sound, but the whole body is corrupt if it is corrupt. It is the heart.” (Bukhari and Muslim.)

Rafi' b. Khadij reported God’s Messenger as saying, "The price paid for a dog is impure, the hire paid to a prostitute is impure, and the earnings of a cupper are impure.” Muslim transmitted it.

Abu Mas'ud al-Ansari said that God’s Messenger forbade the price paid for a dog, the hire paid to a prostitute, and the gift given to a soothsayer. (Bukhari and Muslim.)

Aba Juhaifa said that the Prophet (ﷺ) forbade the price paid for blood¹, the price paid for a dog, and the earnings of a prostitute, and cursed him who accepted and him who paid usury, him who tattooed and him who had himself tattooed, and the sculptor². Bukhari transmitted it. 1. This refers to the blood of an animal. 2. Musawwir. The meaning is more comprehensive than any English word. It also means “painter”, or anyone who produces representations of living beings.

Jabir said he heard God’s Messenger say in the year of the Conquest when he was in Mecca, "God and His Messenger have declared forbidden the sale of wine, animals which have died a natural death, swine and idols.” He was asked what he thought of the fat of animals which had died a natural death, for it was used for caulking ships, greasing skins, and making oil for lamps, and after saying that it was unlawful he added, "God curse the Jews! When He declared the fat of such animals unlawful they melted it, then sold it and enjoyed the price they received. “ (Bukhari and Muslim.)

‘Umar reported God’s Messenger as saying, "God curse the Jews! Fats were declared unlawful for them, but they melted them and sold them.” (Bukhari and Muslim.)

Jabir said the God’s Messenger forbade payment for dogs and cats. Muslim transmitted it.

Anas said that Abu Taiba cupped God’s Messenger and he ordered that sa’ of dates be given him, also ordering his people to remit some of his dues.* * Abu Taiba was a client of the B. Haritha. It was the custom for a slave to hand over to his master part of what he earned. Here the Prophet (ﷺ) suggests that the masters of Abu Taiba should reduce the amount they took from him. (Bukhari and Muslim.)

‘A'isha reported the Prophet (ﷺ) as saying, “The pleasantest things you enjoy come from what you earn, and your children come from what you earn”*. The version of Aba Dawud and Darimi has, “The pleasantest things a man enjoys come from what he earns and his child comes from what he earns.” Tirmidhi, Nasa’i and Ibn Majah transmitted it. *Or “are a part of your earnings.” The phrase expresses two ideas: the children are the result of marriage, and parents who are in need may receive support from their children.

‘Abdallah b. Mas'ud reported God’s Messenger as saying, “No man who acquires unlawful property and gives some of it in alms will have it accepted from him; neither will he receive a blessing for it if he con-tributes some of it; and if he leaves some of it behind him (i.e. when he dies) it will be his provision for hell. God does not obliterate an evil deed by an evil one, but He obliterates an evil deed by a good one. What is impure does not obliterate what is impure.” Ahmad transmitted it, and the same is given in Sharh as-sunna.

Jabir reported God’s Messenger as saying, “Flesh which has grown out of what is unlawful will not enter paradise*, but hell is more fitting for all flesh which has grown out of what is unlawful.” Ahmad, Darimi, and Baihaqi, in Shu'ab al-iman, transmitted it. *The reference here is to people who live on unlawful source of income.

Al-Hasan b. ‘Ali said: I have retained in my memory these words of God's Messenger, “Leave what causes you doubt and turn to what does not cause you doubt. Truth is tranquility, but falsehood is doubt.” Ahmad, Tirmidhi and Nasa’i transmitted it, and Darimi transmitted the first part.

Wabisa b. Ma'bad reported God’s Messenger as saying, “Have you come to ask about righteousness and sin, Wabisa?” When he replied that he had, he joined his fingers and striking his breast with them said, “Ask yourself for a decision, ask your heart for a decision (saying it three times). Righteousness is that with which the soul is tranquil and the heart is tranquil, but sin is that which rouses suspicion in the soul and is perplexing in the breast, even if people give you a decision in its favour.” Ahmad and Darimi transmitted it.

'Atiya as-Sa'di reported God's Messenger as saying, "No one will attain to being one of the pious till he abandons things which are harmless through being on his guard against what is harmful." Tirmidhi and Ibn Majah transmitted it.

Anas said that God’s Messenger cursed ten people in connection with wine: the wine-presser, the one who has it pressed, the one who drinks it, the one who conveys it, the one to whom it is conveyed, the one who serves it, the one who sells it, the one who benefits from the price paid for it, the one who buys it, and the one for whom it is bought. Tirmidhi and Ibn Majah transmitted it.

Ibn 'Umar reported God's Messenger as saying, "God has cursed* wine, its drinker, its server, its seller, its buyer, its presser, the one for whom it is pressed, the one who conveys it and the one to whom it is conveyed." Abu Dawud and Ibn Majah transmitted it. * This might equally well be translated "God curse ...” as the perfect expresses both past time and a wish.

Muhayyisa said he asked permission of God's Messenger regarding the hire of the cupper, but he forbade him. He kept on asking his permission, and at last he said, "Feed your watering-camel with it and feed your slaves with it."* Malik, Tirmidhi, Abu Dawud and Ibn Majah transmitted it. * Ibn Abd al-Barr (Isti'ab, p. 286) says Muhayyisa had a slave called Nafi' Abu Taiba who was a cupper. On p. 654 he says the name of Abu Taiba was Dinar, or Nafi', or Maisara, but God knows best. In this tradition Muhayyisa is told that he may not apply to his private use anything earned by his slave for cupping.

Abu Huraira said God's Messenger prohibited payment for a dog and the earnings of the prostitute*. * Zammara. This word is said by a number of authorities to mean a prostitute, but it can also mean a woman who plays the oboe (mizmar). It is transmitted in Sharh as-sunna.

Abu Umama reported God’s Messenger as saying: "Do not sell, buy or teach singing-girls, and the price paid for them is unlawful. To similar effect has been sent down, 'Among men are those who purchase frivolous talk' (Al-Qur'an 31:6). Ahmad, Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying that this is a gharib tradition and that ‘Ali b. Yazid the transmitter is declared to be a weak traditionist.

‘Abdallah b. Mas'ud reported God's Messenger as saying, “Trying to earn a lawful livelihood is an obligatory duty in addition to the duties which are obligatory.” Baihaqi transmitted it in Shu’ab al-iman.

Ibn ‘Abbas was asked about payment for writing a copy of the Qur’an and replied, “There is no harm. They are just people who draw figures and get a living simply by their handiwork.” Razin transmitted it.

Rafi' b. Khadij said God's Messenger was asked what type of earning was best and replied, “A man’s work with his hand and every business transaction which is approved.” Ahmad transmitted it.

Abu Bakr b. Aba Maryam said that Miqdam b. Ma'dikarib had a slave girl who sold milk the price of which was taken by Miqdam. Some people said, “Glory be to God! Do you sell milk and accept what is paid for it?” He replied that he did, and asked what harm there was in that, for he had heard God’s Messenger say, “A time is certainly coming to mankind when only the dinar and the dirham will be of use.” Ahmad transmitted it.

Nafi' said he used to fit out business expeditions to Syria and to Egypt. Having fitted out one to ‘Iraq he went to ‘A’isha, the mother of the faithful, and told her that he had been accustomed to fit out expeditions to Syria, and now he had done so to ‘Iraq. She told him not to do so, asking him what was the matter with the place with which he had traded, for she had heard God's Messenger say, “When God has appointed provision for any of you in a particular direction he should not give it up till it changes for the worse.”* Ahmad and Ibn Majah transmitted it. * Alternatives are given for this last phrase. They amount to the same thing, and so it may be understood that there was doubt as to which word was used. It reads hatta yataghayyara lahu au yatanahhara lahu. But it has been suggested that the first verb refers to lack of profit and the second to loss of capital. Cf. Mirqat, iii, 299.

'A’isha said: Abu Bakr had a slave who brought him his earnings and Abu Bakr would eat* some of his earnings. One day he brought him something and when Abu Bakr had eaten some of it the slave asked him whether he knew what it was. Abu Bakr asked what it was, and he replied, "I acted as a soothsayer for a man in the pre-Islamic period, and not being good at it, I deceived him; but he met me and gave me that, so this is the thing of which you have eaten.” She said that Abu Bakr then put his hand in his mouth and vomited everything which was in his stomach. Bukhari transmitted it. * Here the word is used in its literal sense. Elsewhere the word is often translated by "enjoy when it is not clear that something is actually eaten.”

Abu Bakr reported God’s Messenger as saying, “Nobody which has been nourished with what is unlawful will enter paradise.” Baihaqi transmitted it in Shu'ab al-iman.

Zaid b. Aslam said that 'Umar b. al-Khattab drank some milk which pleased him and asked the one who had given him the drink where he had got that milk from. He informed him that he had gone down to a watering-place which he named where there were some of the camels of the sadaqa. The people who were watering the camels had drawn some milk for him which he had put in his milk-skin, and that was what he had given him. ‘Umar then put his hand in his mouth and vomited it. Baihaqi transmitted it in Shu'ab al-iman.

Ibn 'Umar said that if anyone buys a garment for ten dirhams among which is one unlawfully acquired, God most high will not accept prayer from him as long as he wears it. He then put a finger in each ear and said, “May they become deaf if the Prophet (ﷺ) was not the one I heard say it!” Baihaqi transmitted it in Shu'ab al-iman, saying that its isnad is weak.

Jabir reported God's Messenger as saying, “God show mercy to a man who is kindly when he sells, when he buys, and when he makes a claim!” Bukhari transmitted it.

Hudhaifa reported God’s Messenger as saying, “Before your time there was a man to whom the angel came to take his spirit, and he was asked whether he had done anything good. On his replying that he did not know, he was told to consider, and then said that the only thing he knew was that he used to have business dealings with people in the world and would demand his rights from them, giving the rich time to pay and letting the poor off. So God brought him into paradise.” In a version by Muslim there is something similar on the authority of ‘Uqba b. ‘Amir and Abu Mas'ud al-Ansari. God said, “I have more right to do this than you. Forgive my servant.” (Bukhari and Muslim).

Abu Qatada reported God’s Messenger as saying, “Avoid much swearing while transacting business, for it produces a ready sale then blots out the blessing.” Muslim transmitted it.

Abu Huraira said he heard God's Messenger say, “Swearing produces a ready sale for a commodity, but blots out the blessing.” (Bukhari and Muslim.)

Abu Dharr reported the Prophet (ﷺ) as saying, “There are three to whom God will not speak on the day of resurrection, at whom He will not look, and whom He will not declare pure, and they will have a painful punishment.” Abu Dharr said, “They are losers and disappointed. Who are they, Messenger of God?” He replied, “The one who wears a trailing robe, the one who takes account of what he gives*, and the one who produces a ready sale of a commodity by false swearing.” Muslim transmitted it. * This is the type of person who keeps reminding people of his generosity to them.

Aba Sa‘id reported God's Messenger as saying, "The truthful and trusty merchant is associated with the prophets, the upright, and the martyrs." Tirmidhi, Darimi and Daraqutni transmitted it, and Ibn Majah transmitted it on the authority of Ibn ‘Umar. Tirmidhi said this is a gharib tradition.

Qais b. Abu Gharaza said : In the time of God's Messenger we used to be called brokers, but God’s Messenger came upon us one day and called us by a better name than that, saying, "Company of merchants, unprofitable speech and swearing have a place in business dealing, so mix it with sadaqa. Abu Dawud, Tirmidhi, Nasa’i and Ibn Majah transmitted it.

‘Ubaid b. Rifa'a on his father’s authority reported the Prophet (ﷺ) as saying, "The merchants will be raised up on the day of resurrection as evildoers, except those who fear God, are honest and speak the truth.” Tirmidhi, Ibn Majah and Darimi transmitted it, and Baihaqi transmitted it in Shu'ab al-iman on the authority of al-Bara’. Tirmidhi said this is a hasan sahih tradition.

Ibn 'Umar reported God's Messenger as saying, "Both parties in a business transaction have a right to annul it so long as they have not separated, except in transactions which have been made subject to the right of the parties to annul them.” The version by Bukhari and Muslim has "or one of them tells the other to exercise his right” instead of "or exercise the right.” (Bukhari and Muslim.) A version by Muslim says, "Both parties in a business transaction have a right to annul the bargain so long as they have not separated, or when their bargain has attached to it the right to annul it, for when such a condition has been made it remains valid.” A version by Tirmidhi says, "The two parties in a business transaction have a right to annul it so long as they have not separated, or exercise the right.”

Hakim b. Hizam reported God’s Messenger as saying, "Both parties in a business transaction have a right to annul it so long as they have not separated ; and if they tell the truth and make everything clear they will be blessed in their transaction, but if they conceal anything and lie the blessing on their transaction will be blotted out.” (Bukhari and Muslim.)

Ibn ‘Umar said that a man told the Prophet (ﷺ) that he was being deceived in business transactions, and he replied, "When you make a bargain say, 'There is no attempt to deceive'*.” Then the man made a habit of saying that. (Bukhari and Muslim.) * He was to say this to protect himself because he was not expert enough to detect defects in what he was buying. Some hold that one who says this has the right to cancel the transaction if any defect is discovered within three days. Some say this applied only to the man who spoke to the Prophet; others say it applies to anyone.

'Amr b. Shu'aib, on his father's authority, said that his grandfather reported God’s Messenger as saying, “Both parties in a business transaction have a right to annul it so long as they have not separated unless it is a bargain with the right to annul it attached to it; and one has not the right to separate from the other for fear that he may demand that the bargain be rescinded.” Tirmidhi, Abu Dawud and Nasa’i transmitted it.

Abu Huraira reported the Prophet (ﷺ) as saying, “Two people must separate only by mutual consent.” Abu Dawud transmitted it.

Jabir told that God’s Messenger gave a desert Arab the right to rescind a bargain after having made it. Tirmidhi transmitted it, saying this is a hasan sahih gharib tradition.

Jabir said that God's Messenger cursed the one who accepted usury, the one who paid it, the one who recorded it, and the two witnesses to it, saying they were all alike. Muslim transmitted it.

‘Ubada b. as-Samit reported God's Messenger as saying, "Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, and salt by salt, like for like and equal for equal, payment being made on the spot. If these classes differ, sell as you wish if payment is made on the spot.” Muslim transmitted it.

Abu Sa'id al-Khudri reported God’s Messenger as saying, "Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, and salt by salt, like for like, payment being made on the spot. If anyone gives more or asks more he has dealt in usury. The receiver and the giver are equally guilty.” Muslim transmitted it.

He reported God’s Messenger as saying, "Do not sell gold for gold unless it is like for like, and do not make one amount greater than the other; do not sell silver for silver unless it is like for like, and do not make one amount greater than the other; and do not sell for ready money something to be given later*.” A version has, "Do not sell gold for gold or silver for silver unless both are of equal weight.” (Bukhari and Muslim.) * Payment is not to be made till the goods are received.

Ma'mar b. Abdallah told that he used to hear God’s Messenger say, "Food for food, like for like.” Muslim transmitted it.

‘Umar reported God's Messenger as saying, "Gold for gold is usury unless both hand over on the spot*; silver for silver is usury unless both hand over on the spot; wheat for wheat is usury unless both hand over on the spot; barley for barley is usury unless both hand over on the spot; dates for dates is usury unless both hand over on the spot." (Bukhari and Muslim.) *"the Arabic is ha’ waha’ meaning literally "take and take”.

Abu Sa'id and Abu Huraira told that God’s Messenger appointed a man over Khaibar and he brought him dates of a very fine quality. He asked him whether all the dates of Khaibar were like that, and he replied, “I swear by God that they are certainly not, Messenger of God. We take a sa‘ of this kind for two, and two for three." So he said, "Do not do so. Sell the lot for dirhams, then buy the very fine dates for dirhams." He said that it was the same when things were sold by weight. (Bukhari and Muslim.)

Abu Sa'id said that Bilal brought the Prophet (ﷺ) some barni* dates, and when he asked him where he had got them he replied, "I had some inferior dates, so I sold two sa's of them for a sa." He said, "Ah, the very essence of usury, the very essence of usury. Do not do so, but when you wish to buy, sell the dates in a separate transaction, then buy with what you get." (Bukhari and Muslim.) * A type of dates of the best quality, sweet and luscious, red tinged with yellow.

Jabir told that a slave came and swore allegiance to the Prophet (ﷺ) promising to emigrate, but he did not know that he was a slave. When his master came in search of him the Prophet (ﷺ) said to him, ‘Sell him to me," and he bought him for two black slaves. Afterwards he never took an oath of allegiance from anyone without asking him whether he was a slave or free. Muslim transmitted it.

He said that God’s Messenger forbade selling a quantity of dates whose measure was unknown for a specific quantity of dates. Muslim transmitted it.

Fadala b. 'Ubaid* said that at the battle for Khaibar he had bought a necklace in which there were gold and gems for twelve dinars, and after considering them separately he found that it was worth more than twelve dinars, so he mentioned that to the Prophet (ﷺ) who said, "It must not be sold till the contents are considered separately." Muslim transmitted it. * The Damascus edition, iii, 308 and Mirqat, iii, 311 wrongly give Abu 'Ubaid, but in the commentary Mirqat gives the name correctly as Fadala b. 'Ubaid.

Abu Huraira reported God's Messenger as saying, “A time is certainly coming to mankind when only the receiver of usury will remain, and if he does not receive it some of its vapour (or alternatively, its dust) will reach him.” Ahmad, Abu Dawud, Nasa'i and Ibn Majah transmitted it.

‘Ubada b. as-Samit reported God’s Messenger as saying, “Do not sell gold for gold, or silver for silver, or wheat for wheat, or barley for barley, or dates for dates, or salt for salt except equal for equal, kind for kind, payment being made on the spot; but sell gold for silver, silver for gold, wheat for barely, barley for wheat, dates for salt and salt for dates, payment being made on the spot, as you wish.” Shafi'i transmitted it.

Sa'd b. Abu Waqqas said he heard God's Messenger being asked about buying dry dates for fresh and asking whether the fresh dates were diminished when they became dry. On being told that they were, he forbade that. Malik, Tirmidhi, Abu Dawud, Nasa’i and Ibn Majah transmitted it.

Sa'id b. al-Musayyib told in mursal form that God’s Messenger forbade the sale of meat for animals¹. Sa'id said it was connected with the maisir² of the people of pre-Islamic times. It is transmitted in Sharh as-sunna. 1. i.e. meat sold in exchange for living animals. 2. A game of chance played with arrows for parts of a camel. The type of transaction mentioned in the tradition is evidently considered to contain something in the nature of a gamble.

Samura b. Jundub told that the Prophet, forbade selling animal for animals when payment was to be made at a later date. Tirmidhi, Abu Da.wud, Nasa’i, Ibn Majah and Darimi transmitted it.

‘Abdallah b. ‘Amr b. al-‘As told that the Prophet (ﷺ) commanded him to equip an army, but when the camels were insufficient he commanded him to keep back the young camels of the sadaqa, and he was taking a camel to be replaced by two when the camels of the sadaqa came. Abu Dawud transmitted it.

Usama b. Zaid reported the Prophet (ﷺ) as saying, "Credit involves usury.” In a version he said, "There is no usury when payment is made on the spot.” (Bukhari and Muslim.)

‘Abdallah, son of Hanzala who was washed by the angels*, reported God's Messenger as saying, "A dirham which a man knowingly receives in usury is more serious than thirty-six acts of fornication”. Ahmad and Daraqutni transmitted it. * Hanzala was killed at the battle of Uhud. The dead were buried without being washed, and as Hanzala is reputed to have been in a state of ceremonial impurity at the time, his family were anxious; so the Prophet (ﷺ) told them he had been washed by the angels. He is commonly called al-ghasil. In the text above the phrase used is ghasil al-mala’ika. Baihaqi transmitted in Shu'ab al-iman on the authority of Ibn ‘Abbas with the addition that he said, "Hell is more fitting for him whose flesh is nourished by what is unlawful.”

Abu Huraira reported God’s Messenger as saying, "Usury has seventy parts, the least important being that a man should marry his mother.” Ibn Majah and Baihaqi, in Shu'ab al-iman

Ibn Mas'ud reported God’s Messenger as saying, "Even though usury be much it leads in the end to penury.” Ibn Majah and Baihaqi, in Shu'ab al-iman, transmitted it, and Ahmad also transmitted it.

Abu Huraira reported God's Messenger as saying, "On the night when I was taken up to heaven I came upon people whose bellies were like houses and contained snakes which could be seen from outside their bellies. I asked Gabriel who they were and he told me that they were people who had practised usury.” Ahmad and Ibn Majah transmitted it.

‘Ali said he heard God’s Messenger curse those who took usury, those who paid it, those who recorded it, and those who refused to give sadaqa; and he used to prohibit wailing. Nasa’i transmitted it.

‘Umar b. al-Khattab said: The last verse to be sent down was that on usury (Al-Qur’an 2:275) but God's Messenger was taken without having expounded it to us; so leave aside usury and whatever is doubtful. Ibn Majah and Darimi transmitted it.

Anas reported God’s Messenger as saying, "When one of you makes a loan and the borrower sends him a present or provides an animal for him to ride, he must not ride the one or accept the other unless it is a practice they followed previously." Ibn Majah and Baihaqi, in Shu'ab al-iman, transmitted it.

He reported the Prophet (ﷺ) as saying, "When a man makes a loan to another he must not accept a present." Bukhari transmitted it in his Ta’rikh, as is said in al-Muntaqa.

Abu Burda b. Abu Musa said: I came to Medina and met 'Abdallah b. Salam who said, "You are in a land in which usury is common, so when anyone owes you anything and presents you with a load of straw, or a load of barley, or a rope of lucerne grass, do not accept it for it is usury." Bukhari transmitted it.

Ibn ‘Umar said that God’s Messenger forbade muzabana, which means that a man sells the fruit of his garden, if it consists of palm trees*, for dried dates by measure; or if it consists of grapes, for raisins by measure; or (Muslim has “and if”) it is corn, he sells it for a measure of corn. He forbade all that. A version by both of them tells that he forbade muzabana, which means that the fruit on the palm-trees is sold for a specified measure of dates, the seller profiting if it is greater and losing if it is less. (Bukhari and Muslim.) * Explained as meaning fresh dates

Jabir said that God’s Messenger forbade mukhabara, muhaqala and muzabana. Muhaqala means that a man sells a sown field for a hundred faraqs ( 3 sa’s) of wheat; muzabana that he sells the dates on the palm-trees for a hundred faraqs and mukharaba is renting land for a third and a quarter of the produce. Muslim transmitted it.

He said that God’s Messenger forbade muhaqala, muzabana, mukhabara, mu'awama (Selling a year’s harvest before the crop has grown, or selling the fruit on one’s palm-trees two or three years ahead.) and thunya (An exception the amount of which is not accurately known.), but gave licence for ‘araya (Plural of ‘ariya. A palm-tree assigned by its owner to another who is in need, for him to eat its fruit for a year. It is said that a poor man who had no money to buy fresh dates might buy the fruit on a palm-tree for dry dates.) Muslim transmitted it.

Sahl b. Abu Hathma said that God’s Messenger forbade the sale of fruit for dried dates but gave licence regarding the ariya for its sale on the basis of a calculation of what the dates would be when dry, yet those who bought them could eat them when fresh. (Bukhari and Muslim.)

Abu Huraira said God's Messenger gave licence regarding the sale of ‘araya for a computation of their amount when dry, provided they were less than five wasqs*, or amounted to five wasqs. Dawud b. al Husain was doubtful [which he said.] (Bukhari and Muslim.) *(wasq is a camel load=60 sa’s)

‘Abdallah b. ‘Umar said that God's Messenger forbade the sale of fruits till they were clearly in good condition, forbidding it both to the seller and to the buyer. A version by Muslim says he forbade selling palm-trees (i.e. their fruit) till the dates began to ripen, and ears of corn till they were white and were safe from blight. (Bukhari and Muslim.)

Anas said that God’s Messenger forbade the sale of fruits till tuzhiya. He was asked what that meant and said it meant till they became red, adding, “Tell me: when God keeps back the fruit, why should any of you take his brother’s property?” (Bukhari and Muslim.)

Jabir said that God's Messenger forbade selling fruit years ahead, and commanded that unforeseen loss be remitted in respect of what is affected by blight. Muslim transmitted it.

He reported God's Messenger as saying, “If you were to sell something to your brother and it was smitten by blight it would not be allowable for you to take anything from him. Why should you take your brother's property unjustly?” Muslim transmitted it.

Ibn ‘Umar said they used to buy grain in the upper part of the market and sell it in the same spot, but God’s Messenger forbade them to sell it there before removing it. Abu Dawud transmitted it. I have not found it in the two Sahihs.

He reported God's Messenger as saying, “If anyone buys grain he must not sell it till he has received it in full.” A version by Ibn ‘Abbas has, ‘‘till he measures it out.” (Bukhari and Muslim.)

Ibn ‘Abbas said what the Prophet (ﷺ) forbade was that grain should be sold before it had been received. Ibn ‘Abbas said, “I do not think this applies to every commodity, but only to things of that type.” (Bukhari and Muslim.)

Abu Huraira reported God's Messenger.as saying, “Do not go out to meet riders to conduct business with them; none of you must buy in opposition to one another¹, nor must you bid against one another; a townsman must not sell for a man from the desert; and do not tie up the udders of camels and sheep, for he who buys them after that has been done has two courses open to him after milking them : he may keep them if he is pleased with them, and may return them along with a sa‘ of dates if he is displeased with them.” A version by Muslim has, “If anyone buys a sheep whose udder has been tied up he has three days in which to decide whether to keep it or not; but if he returns it he must return with it a sa’ of any grain but wheat.”² (Bukhari and Muslim.) 1. When agreement has obviously been reached, although the contract has not been confirmed, no one must step in and offer a higher price. 2. Samra’. The full pharse is hinta samra’, meaning "tawny wheat" ; then the adjective is used by itself as a word for wheat.

He reported God’s Messenger as saying, “Do not go out to meet what is being brought [to market for sale]. If anyone does so and buys some of it, when its owner comes to the market he has the choice [of cancelling the deal].* * He may find he could have a higher price in the market, and so he has the right to cancel the deal. Muslim transmitted it.

Ibn ‘Umar reported God’s Messenger as saying, “Do not go out to meet merchandise, [but wait] till it is brought down to the market.” (Bukhari and Muslim.)

He reported God’s Messenger as saying, “One must not offer more than the amount agreed by his brother*, or ask a woman in marriage when his brother has done so, unless he permits him.” *i.e. when the parties have already agreed on a price. Muslim transmitted it.

Abu Huraira reported God’s Messenger as saying, “A man must not offer a price above that offered by his brother Muslim.” Muslim transmitted it.

Jabir reported God’s Messenger as saying, “A townsman must not sell for a man from the desert; if you leave people alone, God will give them provision from one another.” Muslim transmitted it.

Abu Sa'id al-Khudri said that God’s Messenger forbade two ways of dressing and two types of business transaction. He forbade mulamasa and munabadha in a business transaction. Mulamasa means that a man touches another’s garment with his hand, whether at night or by day, without turning it over any more than that involves. Munabadha means that a man throws his garment to another and the other throws his garment, that confirming their contract without inspection or mutual agreement. One of the ways of dressing is the wrapping of the samma, which means that a man puts his garment over one of his shoulders so that one of his sides appears uncovered; the other is when a man wraps himself up in his garment while sitting in such a way that none of it covers his private parts. (Bukhari and Muslim.)

Abu Huraira said that God’s Messenger forbade a transaction determined by throwing stones¹, and the type which involves some uncertainty². Muslim transmitted it. 1. A type of transaction in which it is made binding when the buyer or the seller throws a stone; or in which a man agrees to sell to another all the commodities on which stones which he throws alight; or in which one agrees to sell another some land up to the distance to which he can throw a stone. 2. Bai' al-gharar. One might translate this ‘aleatory contracts of sale’, but this is not the only term to which that applies. The type of transaction intended is one in which there is no guarantee that the seller can deliver the goods for which he receives payment. It could include such items as selling a runaway slave, or fish which one has not caught, etc.

Ibn ‘Umar said that God's Messenger forbade the transaction called habal al-habala which was one entered into in pre-Islamic times, whereby a man bought a she-camel which was to be the offspring of a she-camel which was still in its mother’s womb. (Bukhari and Muslim.)

He said that God’s Messenger forbade [taking hire for] a stallion's covering. Bukhari transmitted it.

Jabir said that God’s Messenger forbade hiring a camel to cover a she-camel and selling water and land to be tilled (This is really mukhabara). Muslim transmitted it.

He said that God’s Messenger forbade the sale of excess water. Muslim transmitted it.

Abu Huraira reported God’s Messenger as saying, “Excess water must not be sold for the purpose of having the herbage which grows from it sold." (Bukhari and Muslim.)

He said that God's Messenger once came upon a heap of grain, and when he put his hand into it his fingers felt some dampness, so he asked the owner of the grain how that came about. On being told that rain had fallen on it he said, "Why did you not put the damp part on the top of the grain so that people might see it? He who deceives has nothing to do with me." Muslim transmitted it.

Jabir said that God’s Messenger forbade making an exception unless it was explicit. Tirmidhi transmitted it.

Anas said that God's Messenger forbade the sale of grapes till they became black and the sale of grain till it had become hard. Thus Tirmidhi and Abu Dawud transmitted it from Anas. The addition which is in al-Masabih, viz., his saying that he forbade the sale of dates till they became ripe, occurs only in their version from Ibn ‘Umar who said that he forbade the sale of palm-trees till the fruit was ripe. Tirmidhi said this is a hasan gharib tradition.