Sale
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Sale Completed Form
The word Sale is a stemmed form of the following words:
Sale Dictionary Definition
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from dictionary.com
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from collinsdictionary.com
https://www.collinsdictionary.com/dictionary/english/Sale
Sale in Wikipedia
https://en.wikipedia.org/wiki/Sale
Sale References or Citations
In Quran
nothing found
In Hadith Text Books
Sale In Sahih AlBukhari
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihAlBukhari-017-001-5058 | Narrated Rafi Bin Khadeej and Sahl Bin Abi Hathma: Allah Messenger ﷺ forbade the sale of Muzabana; i.e. selling of fruits for fruits; except in the case of Araya; he allowed the owners of Araya such kind of sale. | The Chapter on Agriculture Forbidden Sale Transactions in HodHood Indexing, Chapter on To pass through a garden or to have a share in datepalms in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5142 | Narrated Abu AlBakhtari: I asked Ibn Umar about Salam the fruits of date-palms. He replied; The Prophet ﷺ forbade the sale of dates till their benefit becomes evident and fit for eating and also the sale of silver for gold on credit. I asked Ibn Abbas about Salam for dates and he replied; The Prophet ﷺ forbade the sale of dates till they were fit for eating and could be estimated. | The Chapter on Agriculture Of Dates And Fresh Fruits in HodHood Indexing, Chapter on AlSalam for the fruits of datpalms in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5143 | Narrated Abu AlBakhtari: I asked Ibn Umar about Salam for dates. Ibn Umar replied; The Prophet ﷺ forbade the sale the fruits of date-palms until they were fit for eating and also forbade the sale of silver for gold on credit. I also asked Ibn Abbas about it. Ibn Abbas replied; The Prophet ﷺ forbade the sale of dates till they were fit for eating; and could be weighed. I asked him; What is to be weighed as the dates are on the trees ? A man sitting by Ibn Abbas said; It means till they are cut and stored. | The Chapter on Agriculture Forbidden Sale Transactions in HodHood Indexing, Chapter on AlSalam for the fruits of datpalms in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5285 | Narrated Abu Huraira: Two fasts and two kinds of sale are forbidden: fasting on the day of Eid AlFitr and Eid AlAdha and the kinds of sale called Mulamasa and Munabadha. These two kinds of sale used to be practiced in the days of Pre-Islamic period of ignorance; Mulamasa means when you touch something displayed for sale you have to buy it; Munabadha means when the seller throws something to you; you have to buy it. | The Chapter on Financial Transactions And Sales in HodHood Indexing, Chapter on Observing Saum on the first day of Eid AlAdha in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5417 | Narrated Abdullah Bin Umar: Allah Messenger ﷺ forbade the sale called Habal AlHabala which was a kind of sale practiced in the Pre- Islamic Period of ignorance. One would pay the price of a camel which was not born yet would be born by the immediate offspring of an extant camel. | The Chapter on Financial Transactions And Gold in HodHood Indexing, Chapter on AlGharar and Hab Ali AlHabala in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5460 | Narrated Sahl Bin Abu Hathma: Allah Messenger ﷺ forbade the selling of fruits fresh dates for dried dates but allowed the sale of fruits on the Araya by estimation and their new owners might eat their dates fresh. Sufyan in another narration said; I told Yahya a sub-narrator when I was a mere boy; Meccans say that the Prophet ﷺ allowed them the sale of the fruits on Araya by estimation. Yahya asked; How do the Meccans know about it? I replied; They narrated it from the Prophet ﷺ through Jabir. On that; Yahya kept quiet. Sufyan said; I meant that Jabir belonged to Medina. Sufyan was asked whether in Jabir narration there was any prohibition of selling fruits before their benefit is evident i.e. no dangers of being spoilt or blighted. He replied that there was none. | The Chapter on Agriculture Forbidden Sale Transactions in HodHood Indexing, Chapter on The selling of dates still on trees in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5463 | Narrated Abdullah Bin Umar: Allah Messenger ﷺ forbade the sale of fruits till their benefit is evident. He forbade both the seller and the buyer such sale. | The Chapter on Financial Transaction And Charity in HodHood Indexing, Chapter on The sale of fruits before their benefit is evident in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5466 | Narrated Anas Bin Malik: The Prophet ﷺ forbade the sale of fruits till their benefit is evident; and the sale of date palms till the dates are almost ripe. He was asked what are almost ripe meant. He replied; Got red and yellow. | The Chapter on Agriculture Forbidden Sale Transactions in HodHood Indexing, Chapter on The sale of datepalms before their benefit is evident in Sahih AlBukhari | |
| SahihAlBukhari-017-001-5485 | Narrated Abdulrahman Bin Abu Bakr: We were with the Prophet ﷺ when a tall pagan with long matted unkempt hair came driving his sheep. The Prophet ﷺ asked him; Are those sheep for sale or for gifts? The pagan replied; They are for sale. The Prophet ﷺ bought one sheep from him. | The Chapter on Live Stock Sheep For Food in HodHood Indexing, Chapter on Buying and selling with Mushrikun and the enemy in Sahih AlBukhari | |
| SahihAlBukhari-017-001-555 | The Chapter on Garments Forbidden Dress in HodHood Indexing, Chapter on What is said regarding the offering of AlSalat the prayers between the Fajr prayer and sunrise in Sahih AlBukhari | ||
| SahihAlBukhari-017-001-859 | Narrated Abu Huraira: The Prophet ﷺ forbade two kinds of sales i.e. AlLimais and AlNibadh the former is a kind of sale in which the deal is completed if the buyer touches a thing; without seeing or checking it properly and the latter is a kind of a sale in which the deal is completed when the seller throws a thing towards the buyer giving him no opportunity to see; touch or check it and the Prophet ﷺ forbade also Ishtimal AlSamma and AlIhtiba in a single garment. | The Chapter on Financial Transactions And Sales in HodHood Indexing, Chapter on What may be used to cover the private parts of the body in Sahih AlBukhari |
In Sahih Muslim
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SahihMuslim-017-001-18298 | Nafi reported that Ibn Umar told him that a person of the tribe of Laith said that Abu Saeed AlKludri narrated it the above-mentioned hadith from tile Messenger of Allah ﷺ in a narration of Qutaiba. So Abduliali and Nafi went along with him; and in the hadith transmitted by Ibn Rumh the words are that Nafi said: Abdullah Bin Umar went and I along with the person belonging to Banu Laith entered the house of Saeed AlKhudri; and he Abdullah Bin Umar said: I have been informed that you say that Allah Messenger ﷺ forbade the sale of silver with silver except in case of like for like; and sale of gold for gold except in case of like for like. Abu Saeed pointed towards this eyes and his ears with his fingers and said: My eyes saw; and my ears listened to Allah Messenger ﷺ saying: Do not sell gold for gold; and do not sell silver for silver except in case of like for like; and do not increase something of it upon something; and do not sell for ready money something; not present; but hand to hand. | The Chapter on Precious Metals Selling Gold in HodHood Indexing, Chapter on 14 in Sahih Muslim | |
| SahihMuslim-017-001-21010 | Yahya Abu Umar AlNakhai reported that some people asked Ibn Abbas about the sale and purchase of wine and its commerce. He asked them : Are you Muslims? They said; Yes. Thereupon he said: Its sale and purchase and its trade are not permissible. They then asked him about Nabidh and he said: Allah Messenger ﷺ went out on a journey and then came back and some persons amongst his Companions prepared Nabidh for him in green pitcher; hollow stump and gourd. He commanded it to be thrown away; and it was done accordingly. He then ordered them to prepare it. in a waterskin and it was prepared in that by steeping raisins in water; and it was prepared in the night. In the morning he drank out of that and on that day and then the next night; and then on the next day until the evening. He drank and gave others to drink. When it was morning of the third night he commanded what was left of that to be thrown away. | The Chapter on Utensils Pitchers in HodHood Indexing, Chapter on 9 in Sahih Muslim | |
| SahihMuslim-017-001-21293 | Abu Bakhtari reported: I asked Ibn Abbas Allah be pleased with them about the sale of dates. He said: Allah Messenger ﷺ forbade the sale of dates of the trees until one eats them or they are eaten i. e. they are fit to be eaten or until they are weighed or measured. I said: What does it imply: Until it is weighed? Thereupon a person who was with him Ibn Abbas said: Until he is able to keep it with him after plucking them. | The Chapter on Muzabana In Agriculture Products in HodHood Indexing, Chapter on 13 in Sahih Muslim | |
| SahihMuslim-017-001-21330 | Jabir Bin Abdullah Allah be pleased with them reported that Allah Messenger ﷺ forbade Mukhabara and Muhaqala; and Muzabana; and the sale of the fruit until it is fit for eating; and its sale but with dirham and dinar. Exception is made in case of araya. Ata said: Jabir explained these terms for us. As for Mukhabara it is this that a wasteland is given by a person to another and he makes an investment in it and then gets a share in the produce. According to him Jabir ; Muzabana is the sell of fresh dates on the tree for dry dates with a measure; and Muhaqala in agriculture implies that one should sell the standing crop for grains with a measure. | The Chapter on Agriculture Forbidden Sale Transactions in HodHood Indexing, Chapter on 16 in Sahih Muslim |
In Sunan AlTermithi
In Sunan AlNasai
nothing found
In Sunan Abu Dawoud
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| SunanAbuDawoud-017-001-28679 | This tradition has also been narrated by Umar from the Messenger of Allah ﷺ through a different chain of narrators. It mentions only the sale of the slave. It has also been transmitted by Nafi on the authority of Ibn Umar from the Prophet ﷺ indicating only the sale of palm-trees.Abu Dawud said: AlZuhri and Nafi differed among themselves in four traditions. This is one of them. | The Chapter on Financial Transaction And Partnership in HodHood Indexing, Chapter on Regarding A Slave That Is Sold While He Has Wealth in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28851 | Narrated Ibn Umar: The Prophet ﷺ forbade the sale of fruits on the tree for fruits by measure; and sale of grapes for raisins by measure; and sale of harvest for wheat by measure. | The Chapter on Agriculture Forbidden Sale Transactions in HodHood Indexing, Chapter on Regarding AlMuzabanah in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28853 | Narrated Sahl Bin Abi Khathmah: The Messenger of Allah ﷺ forbade the sale of fruits for dried dates; but gave license regarding the araya for its sale on the basis of a calculation of their amount. But those who buy them can eat them when fresh. | The Chapter on Muzabana In Agriculture Products in HodHood Indexing, Chapter on Regarding Araya Transactions in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28861 | Narrated Anas Ibn Malik: The Prophet ﷺ forbade the sale of grapes till they became black and the sale of grain till it had become hard. | The Chapter on Food And Zakat in HodHood Indexing, Chapter on Regarding Selling Crops Before They Are Ripe in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28865 | Narrated Jabir Bin Abdullah : The Prophet ﷺ forbade sale of fruits for a number of years. One of the two narrators Abu AlZubair and Saeed Bin Mina mentioned the words sale for years bai Alsinin instead of Almuawamah. | The Chapter on Financial Transactions And Sales in HodHood Indexing, Chapter on Regarding Selling Crops Years In Advance in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28868 | The tradition mentioned above has also been reported by Abu Saeed AlKhudri from the Prophet ﷺ through a different chain of narrators. This version adds: Wearing the samma means that a man puts his garment over his left shoulder and keeps his right side uncovered. Munabadhah means that a man says to another : If I throw this garment to you; the sale will be certain. Mulamasah means that a man touches it another garment with his hand and neither he unfolds it nor turns it over. When he touched it; the sale becomes binding. | The Chapter on Garments Forbidden Dress in HodHood Indexing, Chapter on Regarding Transactions Involving Ambiguity in Sunan Abu Dawoud | |
| SunanAbuDawoud-017-001-28872 | Narrated Ali Ibn Abu Talib: A time is certainly coming to mankind when people will bite each other and a rich man will hold fast; what he has in his possession i.e. his property ; though he was not commanded for that. Allah; Most High; said: And do not forget liberality between yourselves. The men who are forced will contract sale while the Prophet ﷺ forbade forced contract; one which involves some uncertainty; and the sale of fruit before it is ripe. | The Chapter on Financial Transaction And Food in HodHood Indexing, Chapter on Regarding Forced Sales in Sunan Abu Dawoud |
In Muwata Malik
| Hadith Page | Arabic Text | English Translation | Book and Chapter |
|---|---|---|---|
| MuwataMalik-017-001-34989 | Yahya said that Malik related from Muhammad Ibn Umara from Abu Bakr Ibn Hazm that Uthman Ibn Affan said; When boundaries are fixed in land; there is no pre-emption in it. There is no pre-emption in a well or in male palm trees. Malik said; This is what is done in our community. Malik said; There is no pre-emption in a road; whether or not it is practical to divide it. Malik said; What is done in our community is that there is no pre- emption in the courtyard of a house; whether or not it is practical to divide it. Malik spoke about a man who bought into a shared property provided that he had the option of withdrawal and the partners of the seller wanted to take what their partner was selling by pre-emption before the buyer had exercised his option. Malik said; They cannot do that until the buyer has taken possession and the sale is confirmed for him. When the sale is confirmed; they have the right of pre-emption. Malik spoke about a man who bought land and it remained in his hands for some time. Then a man came and saw that he had a share of the land by inheritance. Malik said; If the man right of inheritance is established; he also has a right of preemption. If the land has produced a crop; the crop belongs to the buyer until the day when the right of the other is established; because he has tended what was planted against being destroyed or being carried away by a flood. Malik continued; If the time has been long; or the witnesses are dead or the seller has died; or the buyer has died; or they are both alive and the basis of the sale and purchase has been forgotten because of the length of time; pre- emption is discontinued. A man only takes his right by inheritance which has been established for him. If his situation differs from this; because the sale transaction is recent and he sees that the seller has concealed the price in order to sever his right of pre- emption; the value of the land is estimated; and he buys the land for that price by his right of pre-emption. Then the buildings; plants; or structures which are extra to the land are looked at; so he is in the position of some one who bought the land for a known price; and then after that built on it and planted. The owner of pre-emption takes possession after that is included. Malik said; Pre-emption is applied to the property of the deceased as it is applied to the property of the living. If the family of the deceased fear to break up the property of the deceased; then they share it and sell it; and they have no pre-emption in it. Malik said; There is no pre- emption among us in a slave or a slave-girl or a camel; a cow; sheep; or any animal; nor in clothes or a well which does not have any uncultivated land around it. Pre-emption is in what can be usefully divided; and in land in which boundaries occur. As for what cannot be usefully divided; there is no pre-emption in it. Malik said; Some one who buys land in which people who are present have a right of pre-emption; refers them to the Sultan and either they claim their right or the Sultan surrenders it to him. If he were to leave them; and not refer their situation to the Sultan and they knew about his purchase; and then they left it until a long time had passed and then came demanding their pre-emption; I do not think that they would have it. | The Chapter on Throwing And Land And Property in HodHood Indexing, The Book of Dress in Muwata Malik | |
| MuwataMalik-017-001-35082 | Yahya related to me from Malik from Nafi that Abdullah Ibn Umar said that there was no harm in a man making an advance to another man for food; with a set description and price until a set date; as long as it was not in crops; or dates which had not begun to ripen. Malik said; The way of doing things among us concerning someone who makes an advance for foodstuffs at a known rate until a stated date; and the date arrives and he finds that there is not enough of what he was sold with the seller to fulfill his order; and so he revokes the sale; is that he must only take back the silver; gold; or price which he paid exactly. He does not buy anything else from the man for the same price until he has got back what he paid. That is because if he took something else besides the price which he paid him or exchanged it for goods other than the goods which he bought from him; it would be selling food before getting delivery of it. Malik said; The Messenger of Allah; may Allah bless him and grant him peace; forbade selling food before getting delivery of it. Malik said that it was not good if the buyer regretted his purchase and asked the seller to revoke the sale for him and he would not press him immediately for what he had paid. The people of knowledge forbade that. That was because when the food was made ready for the buyer by the seller; the buyer deferred his due from the seller in order that he might revoke the sale for him. That was the sale of food with delayed terms before taking delivery of the food. Malik said; The explanation of that is that when the date of delivery comes and the buyer dislikes the food; the seller takes by it money to be paid later and so it is not revocation. Revocation is that in which neither the buyer nor the seller is increased. When increase occurs by deferment of payment for a time period; or by anything which increases one of them over the other or anything which gives one of them profit; it is not revocation. When either of them do that; revocation becomes a sale. There is an indulgence for revocation; partnership; and transfer; as long as i ncrease; decrease; or deferment does not come into them. If increase; decrease; or deferment comes into it; it becomes a sale. Whatever makes a sale halal makes it halal and whatever makes a sale haram makes it haram. Malik said; If someone pays in advance for Syrian wheat; there is no harm if he takes a load after the term falls due. Malik said; It is the same with whoever advances for any kind of thing. There is no harm in him taking better than whatever he has made an advance for or worse than it after the agreed delivery date. The explanation of that is that if; for instance; a man advances for a certain weight of wheat. There is no harm if he decides to take some barley or Syrian wheat. If he has made an advance for good dates; there is no harm if he decides to take poor quality dates. If he paid in advance for red raisins; there is no harm if he takes black ones; when it happens after the agreed delivery date; and when the measure of what he takes is like the measure of what he paid for in advance. | The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Drinks in Muwata Malik | |
| MuwataMalik-017-001-35087 | Yahya related to me from Malik that he had heard that Muhammad Seereen used to say; Do not sell grain on the ears until it is white. Malik said; If someone buys food for a known price to be delivered at a stated date; and when the date comes; the one who owes the food says; I do not have any food; sell me the food which I owe you with delayed terms. The owner of the food says; This is not good; because the Messenger of Allah; may Allah bless him and grant him peace; forbade selling food until the deal was completed. The one who owes the food says to his creditor; Sell me any kind of food on delayed terms until I discharge the debt to you. This is not good because he gives him food and then he returns it to him. The gold which he gave him becomes the price of that which is his right against him and the food which he gave him becomes what clears what is between them. If they do that; it becomes the sale of food before the deal is complete. Malik spoke about a man who was owed food which he had purchased from a man and this man was owed the like of that food by another man. The one who owed the food said to his creditor; I will refer you to my debtor who owes me the same amount of food as I owe you; so that you may obtain the food which I owe you. Malik said; If the man who had to deliver the food; had gone out; and bought the food to pay off his creditor; that is not good. That is selling food before taking possession of it. If the food is an advance which falls due at that particular time; there is no harm in paying off his creditor with it because that is nota sale. It is not halal to sell food before receiving it in full since the Messenger of Allah; may Allah bless him and grant him peace; forbade that. However; the people of knowledge agree that there is no harm in partnership; transfer of responsibility and revocation in sales of food and other goods. Malik said; That is because the people of knowledge consider it as a favour rendered. They do not consider it as a sale. It is like a man lending light dirhams. He is then paid back in dirhams of full weight; and so gets back more than he lent. That is halal for him and permitted. Had a man bought defective dirhams from him as being the full weight; that would not be halal. Had it been stipulated to him that he lend full weight in dirhams; and then he gave faulty ones; that would not be halal for him. | The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of Drinks in Muwata Malik | |
| MuwataMalik-017-001-35088 | Malik said; Another example of that is that the Messenger of Allah; may Allah bless him and grant him peace; forbade the sale called muzabana and granted an indulgence in the ariya for computing the equivalent in dates. It was distinguished between them that the muzabana-sale was based on shrewdness and trade; and the ariya sale was based on a favour rendered; and there was no shrewdness in it. Malik said; A man must not buy food for a fourth; a third; or a fraction of a dirham on the basis that he be given that food on credit. There is no harm in a man buying food for a fraction of a dirham on credit and then he gives a dirham and takes goods with what remains of his dirham because he gave the fraction he owed as silver; and took goods to make up the rest of his dirham. There is no harm in that transaction. Malik said; There is no harm in a man placing a dirham with another man and then taking from him known goods for a fourth; third; or a known fraction. If there was not a known price on the goods and the man said; I will take them from you for the price of each day; this is not halal because there is uncertainty. It might be less one time; and more another time; and they would not part with a known sale. Malik said; If someone sells some food without measuring precisely and does not exclude any of it from the sale and then it occurs to him to buy some of it; it is not good for him to buy any of it except what it would be permitted for him to exclude from it. That is a third or less. If it is more than a third; it becomes muzabana and is disapproved. He must only purchase from what he would be permitted to exclude; and he is only permitted to exclude a third or less than that. This is the way of doing things in which there is no dispute with us. | The Chapter on Financial Transaction And Food in HodHood Indexing, The Book of The Oath of Qasama in Muwata Malik | |
| MuwataMalik-017-001-35096 | Yahya related to me from Malik from Ibn Shihab that Said Ibn AlMusayab said; There is no usury in animals. There are three things forbidden in animals: Almadamin; Almalaqih and habal Alhabala. Almadamin is the sale of what is in the wombs of female camels. Almalaqih is the sale of the breeding qualities of camels i.e. for stud. Malik said; No one should buy a specified animal when it is concealed from him or in another place; even if he has already seen it; very recently or not so recently; and was pleased enough with it to pay its price in cash. Malik said; That is disapproved of because the seller makes use of the price and it is not known whether or not those goods are found to be as the buyer saw them or not. For that reason; it is disapproved of. There is no harm in it if it is described and guaranteed. | The Chapter on Financial Transactions And Gold in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35105 | Yahya related to me from Malik that he had heard that the Messenger of Allah; may Allah bless him and grant him peace; forbade two sales in one sale. | The Chapter on Financial Transactions And Sales in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35107 | Yahya related to me from Malik that he had heard that AlQasim Ibn Muhammad was asked about a man who bought goods for 10 dinars cash or fifteen dinars on credit. He disapproved of that and forbade it. Malik said that if a man bought goods from a man for either 10 dinars or 15 dinars on credit; that one of the two prices was obliged on the buyer. It was not to be done because if he postponed paying the ten; it would be 15 on credit; and if he paid the ten; he would buy with it what was worth fifteen dinars on credit. Malik said that it was disapproved of for a man to buy goods from someone for either a dinar cash or for a described sheep on credit and that one of the two prices was obliged on him. It was not to be done because the Messenger of Allah; may Allah bless him and grant him peace; forbade two sales in one sale. This was part of two sales in the one sale. Malik spoke about a man saying to another; I will either buy these fifteen sa of ajwa dates from you; or these ten sa of sayhani dates or I will buy these fifteen sa of inferior wheat or these ten sa of Syrian wheat for a dinar; and one of them is obliged to me. Malik said that it was disapproved of and was not halal. That was because he obliged him ten sa of sayhani; and left them and took fifteen sa of ajwa; or he was obliged fifteen sa of inferior wheat and left them and took ten sa of Syrian wheat. This was also disapproved of; and was not halal. It resembled what was prohibited in the way of two sales in one sale. It was also included under the prohibition against buying two for one of the same sort of food. | The Chapter on Forbidden Financial Transaction in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35109 | Yahya related to me from Malik from Muhammad Ibn Yahya Ibn Habban and from Abuz-Zinad from AlAraj from Abu Huraira that the Messenger of Allah; may Allah bless him and grant him peace; forbade mulamasa and munabadha. Malik said; Mulamasa is when a man can feel a garment but is not allowed to unfold it or examine what is in it; or he buys by night and does not know what is in it. Munabadha is that a man throws his garment to another; and the other throws his garment without either of them making any inspection. Each of them says; this is for this. This is what is forbidden of mulamasa and munabadha. Malik said that selling bundles with a list of their contents was different from the sale of the cloak concealed in a bag or the cloth folded up and such things. What made it different was that it was a common practice and it was what people were familiar with; and what people had done in the past; and it was still among the permitted transactions and trading of people in which they saw no harm because in the sale of bundles with a list of contents without undoing them; an uncertain transaction was not intended and it did not resemble mulamasa. | The Chapter on Garments Forbidden Dress in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35111 | Malik spoke about what was done among them in the case of a group of people who bought goods; drapery or slaves; and a man heard about it and said to one of the group; I have heard the description and situation of the drapery goods you bought from so-and-so. Shall I give you such-and-such profit to take over your portion? This person agreed; and the man gave him the profit and became a partner in his place. When he looked at the purchase; he saw that it was ugly and found it too expensive. Malik said; It is obliged on him and there is no choice in it for him if he bought it according to a list of contents and the description was well-known. Malik spoke about a man who had drapery goods sent to him; and salesmen came to him and he read to them his list of contents and said; In each bag is such-and-such a wrap from Basra and such-and-such a light wrap from Sabir. Their size is such-and-such; and he named to them types of drapery goods by their sort; and he said; Buy them from me according to this description. They bought the bags according to what he described to them; and then they bought them and found them too expensive and regretted it. Malik said; The sale is binding on them; if the goods agree with the list of contents on which he sold them. Malik said; This is the way of doing things which people still use today. They permit the sale among them when the goods agree with the list of contents and are not different from it. | The Chapter on Financial Transactions And Sales in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35113 | Malik related to me that he had heard that Abdullah Ibn Masud used to relate that the Messenger of Allah; may Allah bless him and grant him peace; said; When two parties dispute about a business transaction; the seller word is taken; or they make an agreement among themselves. Malik spoke about someone who sold goods to a man; and said at the contracting of the sale; I will sell to you provided I consult so-and-so. If he is satisfied; the sale is permitted. If he dislikes it; there is no sale between us. They made the transaction on that basis. Then the buyer regretted before the seller consulted the person. Malik said; That sale is binding on them according to what they described. The buyer has no right of withdrawal; and it is binding on him; if the person whom the seller stipulated to him; permits it. Malik said; The way of doing things among us about a man who buys goods from another and they differ about the price; and the seller says; I sold them to you for ten dinars; and the buyer says; I bought them from you for five dinars; is that it is said to the seller; If you like; give them to the buyer for what he said. If you like; swear by Allah that you only sold your goods for what you said. If he swears it is said to the buyer; Either you take the goods for what the seller said; or you swear by Allah that you bought them only for what you said. If he swears; he is free to return the goods. That is when each of them testifies against the other. | The Chapter on Financial Transaction And Partnership in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35119 | Malik said there was no harm if a man who sold some drapery and excluded some garments by their markings; stipulated that he chose the marked ones from that. If he did not stipulate that he would choose from them when he made the exclusion; I think that he is partner in the number of drapery goods which were purchased from him. That is because two garments can be alike in marking and be greatly different in price. Malik said; The way of doing things among us is that there is no harm in partnership; transferring responsibility to an agent; and revocation when dealing with food and other things; whether or not possession was taken; when the transaction is with cash; and there is no profit; loss; or deferment of price in it. If profit or loss or deferment of price from one of the two enters any of these transactions; it becomes sale which is made halal by what makes sale halal; and made haram by what makes sale haram; and it is not partnership; transferring responsibility to an agent; or revocation. Malik spoke about some one who bought drapery goods or slaves; and the sale was concluded; then a man asked him to be his partner and he agreed and the new partner paid the whole price to the seller and then something happened to the goods which removed them from their possession. Malik said; The new partner takes the price from the original partner and the original partner demands from the seller the whole price unless the original partner stipulated on the new partner during the sale and before the transaction with the seller was completed that the seller was responsible to him. If the transaction has ended and the seller has gone; the pre-condition of the original partner is void; and he has the responsibility. Malik spoke about a man who asked another man to buy certain goods to share between them; and he wanted the other man to pay for him and he would sell the goods for the other man. Malik said; That is not good. When he says; Pay for me and I will sell it for you; it becomes a loan which he makes to him in order that he sell it for him and if those goods are destroyed; or pass; the man who paid the price will demand from his partner what he put in for him. This is part of the advance which brings in profit. Malik said; If a man buys goods; and they are settled for him; and then a man says to him; Share half of these goods with me; and I will sell them all for you; that is halal; there is no harm in it. The explanation of that is that this is a new sale and he sells him half of the goods provided that he sells the whole lot. | The Chapter on Financial Transaction And Partnership in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35129 | Malik related to me from Abuz-Zinad from AlAraj from Abu Huraira that the Messenger of Allah; may Allah bless him and grant him peace; said; Do not go out to meet the caravans for trade; do not bid against each other; outbidding in order to raise the price; and a townsman must not buy on behalf of a man of the desert; and do not tie up the udders of camels and sheep so that they appear to have a lot of milk; for a person who buys them after that has two recourses open to him after he milks them. If he is pleased with them; he keeps them and if he is displeased with them; he can return them along with a sa of dates. Malik said; The explanation of the words of the Messenger of Allah; may Allah bless him and grant him peace; according to what we think - and Allah knows best - do not bid against each other; is that it is forbidden for a man to offer a price over the price of his brother when the seller has inclined to the bargainer and made conditions about the weight of the gold and he has declared himself not liable for faults and such things by which it is recognised that the seller wants to make a transaction with the bargainer. This is what he forbade; and Allah knows best. Malik said; There is no harm; however; in more than one person bidding against each other over goods put up for sale. He said; Were people to leave off haggling when the first person started haggling; an unreal price might be taken and the disapproved would enter into the sale of the goods. This is still the way of doing things among us. | The Chapter on Financial Transactions And Gold in HodHood Indexing, The Book of Blood Money in Muwata Malik | |
| MuwataMalik-017-001-35583 | Yahya related to me from Malik that he asked Ibn Shihab about olives and he said; There is a tenth on them. Malik said; The tenth that is taken from olives is taken after they have been pressed; and the olives must come to a minimum amount of five awsuq and there must be at least five awsuq of olives. If there are less than five awsuq of olives; no zakat has to be paid. Olive trees are like date palms insofar as there is a tenth on whatever is watered by rain or springs or any natural means; and a twentieth on whatever is irrigated. However; olives are not estimated while on the tree. The sunna with us as far as grain and seeds which people store and eat is concerned is that a tenth is taken from whatever has been watered by rain or springs or any natural means; and a twentieth from whatever has been irrigated; that is; as long as the amount comes to five awsuq or more using the aforementioned sa; that is; the sa of the Prophet; may Allah bless him and grant him peace. Zakat must be paid on anything above five awsuq according to the amount involved. Malik said; The kinds of grain and seeds on which there is zakat are: wheat; barley; sult a kind of barley ; sorghum; pearl millet; rice; lentils; peas; beans; sesame seeds and other such grains and seeds which are used for food. Zakat is taken from them after they have been harvested and are in the form of grai n or seed. He said; People are entrusted with the assessment and whatever they hand over is accepted. Malik was asked whether the tenth or the twentieth was taken out of olives before they were sold or after and he said; The sale is not taken into consideration. It is the people who produce the olives that are asked about the olives; just as it is the people who produce foodstuffs that are asked about it; and zakat is taken from them by what they say. Someone who gets five awsuq or more of olives from his olive trees has a tenth taken from the oil after pressing. Whereas someone who does not get five awsuq from his trees does not have to pay any zakat on the oil. Malik said; Someone who sells his crops when they are ripe and are ready in the husk has to pay zakat on them but the one who buys them does not. The sale of crops is not valid until they are ready in the husk and no longer need water. Malik said; concerning the word of Allah the Exalted; And give its due on the day of its harvesting; that it referred to zakat; and that he had heard people saying that. Malik said; If someone sells his garden or his land; on which are crops or fruit which have not yet ripened; then it is the buyer who has to pay the zakat. If; however; they have ripened; it is the seller who has to pay the zakat; unless paying the zakat is one of the conditions of the sale. | The Chapter on Food And Zakat in HodHood Indexing, The Book of Itikaf in Ramadan in Muwata Malik | |
| MuwataMalik-017-001-35585 | Malik said; The sunna that we are all agreed upon here in Madina and which I have heard from the people of knowledge; is that there is no zakat on any kind of fresh soft fruit; whether it be pomegranates; peaches; figs or anything that is like them or not like them as long as it is fruit. He continued; No zakat has to be paid on animal fodder or herbs and vegetables of any kind; and there is no zakat to pay on the price realised on their sale until a year has elapsed over it from the day of sale which counts as the time the owner receives the sum. | The Chapter on Financial Transactions And Sales in HodHood Indexing, The Book of Hajj in Muwata Malik |
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