In the name of Allah, the Entirely Merciful, the Especially Merciful.
The Ifadah Center
for Humanities Research and Studies
presents
The Abridgment of Sahih al-Bukhari:
The Book of Sales.
When Imam al-Bukhari completed the explanation of the acts of worship,
the primary purpose of which is the attainment of reward in the Hereafter,
he commenced with the exposition of commercial transactions,
the primary purpose of which is worldly livelihood.
Thus, he prioritized the objectives of the Hereafter over those of this world.
Chapter: What has been related regarding the words of Allah, Exalted is He:
"And when the prayer has been concluded,
disperse within the land
and seek from the bounty of Allah."
On the authority of Anas (may Allah be pleased with him),
who said:
'Abd al-Rahman ibn 'Awf arrived among us,
and the Messenger of Allah (peace and blessings of Allah be upon him) established a bond of brotherhood
between him and Sa'd ibn al-Rabi'.
Sa'd was a man of abundant wealth,
so he said to him:
"The Ansar well know that I am among the wealthiest of them.
I shall divide my wealth into two equal halves between you and me.
Moreover, I have two wives;
look and see which of the two pleases you more,
and I shall divorce her for you."
In another narration:
"Look and see which of my two wives you desire,
and I will step down from her for you,
so that once she completes her waiting period,
you may marry her."
Thereupon, 'Abd al-Rahman replied:
"May Allah bless you in your family."
In another narration:
"May Allah bless you in your family and your wealth.
Just direct me to the marketplace."
And in another narration:
"Is there a marketplace where commerce is conducted?"
Sa'd replied:
"The marketplace of Qaynuqa'."
Anas said:
So 'Abd al-Rahman set out for it the next morning,
and he did not return that day
without having earned a profit
of dried curd and clarified butter.
Only a short time passed
before he came to the Messenger of Allah
(peace and blessings of Allah be upon him)
bearing traces
of yellow perfume.
In another narration:
The Prophet (peace and blessings of Allah be upon him) saw upon him
the cheerful glow of a bridegroom.
So the Messenger of Allah
(peace and blessings of Allah be upon him) asked him:
"Mahyam (What is this)?"
In another narration:
"Mahyam," or "Mah?"
And in another narration:
"Have you married?"
He replied: "I have married a woman from the Ansar."
The Prophet asked:
"What bridal-gift did you provide for her?"
He replied:
"The weight of a date-stone in gold,"
or "a date-stone's weight of gold."
The Prophet said:
In another narration:
"May Allah bless you!
Host a wedding feast (walimah), even if with just a single sheep."
Commentary on the hadith:
"Arrived" (qadima):
meaning he arrived as an emigrant (Muhajir).
"He established brotherhood" (akha):
It refers to forging a brotherly bond between two individuals,
establishing a mutual pact between them
akin to kinship by blood.
"Shatrayn":
meaning two equal halves.
"Whichever of the two pleases you more" (a'jabahuma):
meaning whichever woman appeals to you.
"Once she completes her waiting period" (idha hallat):
meaning once her 'iddah has expired.
"Your family" (ahluk): meaning your wife.
"Earned a profit" (afdala):
meaning he gained a surplus or profit.
"Aqt":
a food prepared from curdled milk that has been dried.
"Only a short time passed" (falam yalbath):
meaning he did not stay or wait long.
"Yasiran":
meaning for only a brief period of time.
"You desire" (hawayta): meaning you fancy or want.
"I will step down from her for you" (nazaltu laka 'anha):
meaning I will divorce her so you may have her.
"Traces of yellow perfume" (wadarun min sufrah):
meaning smeared with khaluq or perfume
that possesses a yellowish color,
which is saffron.
"Mahyam":
meaning: "What is this?"
and "What has happened with you?"
She was the daughter of Anas ibn Rafi'.
"What bridal-gift did you provide for her?" (ma suqta ilayha):
meaning how much did you give her as a mahr?
"The weight of a date-stone" (waznu nawat):
Its measure is three dirhams and one-third,
which equals approximately ten grams,
though some say slightly more
and others say slightly less.
"Host a wedding feast" (awlim):
The walimah is the celebratory wedding meal.
"The cheerful glow of a bridegroom" (bashashat al-'urs):
meaning the joyful aura, marks, and elegance of marriage.
Key benefits derived from the hadith:
It is deduced from this hadith that
there is no harm in an honorable, noble person
engaging in market commerce through selling
and buying,
and thereby maintaining self-sufficiency and dignity from taking
money or donations offered by others.
It also demonstrates personal discipline and strenuous effort
in securing one's own livelihood.
Furthermore, it shows that earning a living
through trades and crafts is far more aligned
with moral uprightness and integrity than living
off gifts, charitable offerings,
and similar handouts.
It also clarifies the virtue and barakah of enterprise.
Additionally, it highlights brotherhood established for mutual cooperation
in obeying the commands of Allah, Exalted is He.
It also illustrates that among
the essential obligations of true brotherhood
is for a brother to assist his brother
in his worldly affairs.
Chapter: The Explanation of Doubtful Matters (al-Mushtabihat).
On the authority of 'A'ishah (may Allah be pleased with her),
who said:
'Utbah ibn Abi Waqqas
had entrusted to his brother Sa'd
ibn Abi Waqqas:
"The son of the bondwoman of Zam'ah is fathered by me,
so take custody of him."
'A'ishah continued:
When the year of the Conquest of Makkah arrived,
Sa'd ibn Abi Waqqas took him
and said:
"He is my brother's son; he entrusted him
to my custody."
But 'Abd ibn Zam'ah arose and protested:
"He is my brother and the son of my father's bondwoman;
he was born upon his bed!"
So they brought their dispute
before the Prophet (peace be upon him).
Sa'd argued:
"O Messenger of Allah,
he is my brother's son;
he instructed me regarding him."
But 'Abd ibn Zam'ah asserted:
"He is my brother and the son of
my father's bondwoman, born upon
his bed." Thereupon,
the Messenger of Allah (peace be upon him) said:
"He is yours,
O 'Abd ibn Zam'ah!"
Then the Prophet (peace be upon him)
added:
"The child belongs to the marriage bed,
while the adulterer is entitled only to stones."
Then he instructed Sawdah
bint Zam'ah, the wife of the Prophet
(peace be upon him):
"Observe the veil before him,"
because he observed the unmistakable resemblance
to 'Utbah. Consequently, he never saw her
until he met Allah.
Commentary on the hadith:
Chapter: The Explanation of
Doubtful Matters (al-Mushtabihat):
Dubious matters and ambiguous affairs refer to
anything that bears resemblance
to the lawful from one perspective, and to the unlawful
from another.
"The son of the bondwoman of Zam'ah":
The walidah is the female slave (jariyah).
The child over whom they disputed
was named 'Abd al-Rahman ibn Zam'ah
ibn Qays.
"Fa-qbidh":
meaning: take custody of him.
"'Ahida ilayya":
meaning: he bequeathed and entrusted this to me.
"Fa-tasaqa":
meaning: after disputing and contending with each other
regarding his status, they proceeded together
to the Prophet (peace be upon him).
"The child belongs to the marriage bed" (al-waladu li-l-firash):
Meaning the lineage of the child.
It is attributed to the owner of the bed.
And for the adulterer is the stone [i.e., deprivation/punishment].
Meaning, for the one who commits illicit sexual relations, there is only disappointment.
And he has no claim to the child.
It has been said:
For the adulterer is the stoning.
Among the benefits
of the hadith:
It is derived from the hadith
that judgment is based on outward appearances.
Because he, peace and blessings of Allah be upon him,
ruled regarding the child based on the marital bed.
And he did not pay attention to physical resemblance.
And in this is that the ruling of the judge
is based on the apparent.
It does not resolve the matter in the inward reality.
Due to his command, peace be upon him,
to Sawdah, may Allah be pleased with her,
to observe hijab.
Chapter: Regarding what should be avoided due to doubts.
From Anas,
may Allah be pleased with him, who said:
The Prophet, peace and blessings of Allah be upon him, passed
by a date
on the road.
He said, "Were it not that I
fear it might be from the charity (sadaqah),
I would have eaten it."
Commentary on the hadith:
Chapter: Regarding what should be avoided.
Avoided due to doubts.
Meaning, they are to be guarded against and abandoned.
"I fear,"
meaning, I am apprehensive.
Among the benefits of the hadith:
It is derived from the hadith
that if a doubt arises
regarding a permissible matter,
then safety lies in abandoning it as a precaution.
And in the hadith
is an indication of the permissibility
of eating a small amount of found property (luqta),
and it is not required to announce it,
nor to return it to its owners.
Chapter: Regarding one who does not consider whispers
and similar things as doubts.
From 'Aishah,
she said:
They said, "O Messenger of Allah,
there are people here who have recently
come out of disbelief,
bringing us meat;
we do not know if they mention the name of Allah
over it or not."
He said,
"Mention the name of Allah yourselves,
and eat."
Commentary on the hadith:
Chapter: Regarding one who does not consider whispers
and similar things as doubts.
"Whispers" (waswas)
is what Satan casts into the heart.
"Meat" (lihman),
the plural of meat (lahm).
"We do not know,"
meaning, we are not aware.
“And they say: Such cattle and crops are forbidden. No-one is to eat of them save whom we will - in their make-believe - cattle whose backs are forbidden, cattle over which they mention not the name of Allah. (All that is) a lie against Him. He will repay them for that which they invent.” (6:138)
Meaning, at the time of slaughtering.
Among the benefits of the hadith:
It is derived from the hadith
the legitimacy of saying the basmalah
when eating.
The hadith is an argument for those who say
it is permissible to eat meat for which the name of Allah was not mentioned
at the time of slaughter.
Chapter: Regarding one who does not care from where
he earns wealth.
From Abu Hurayrah,
from the Prophet, peace and blessings of Allah be upon him,
he said:
"A time will come upon the people
when a person will not care how
he acquires wealth,
whether from a lawful source or an unlawful one."
Commentary
on the hadith:
Meaning, he does not concern himself,
nor does he ask,
about how he acquired the wealth.
Meaning, from whatever source he earned it.
Among the benefits
of the hadith:
The hadith is among the signs of Prophethood.
And in it is a warning against the trial
of wealth, and in it is
an encouragement to earn lawfully.
Chapter: Trade
on land and otherwise.
From Abu al-Minhal,
he said: I used to trade
in currency exchange (sarf).
So I asked al-Bara' Ibn 'Azib
and Zayd Ibn Arqam
about currency exchange.
They said:
"We were traders during the time of the Messenger of Allah, peace and blessings of Allah be upon him.
We asked
the Messenger of Allah, peace and blessings of Allah be upon him,
about currency exchange.
He said:
'If it is hand-to-hand,
then there is no harm.
But if it is deferred,
then it is not valid.'"
The Messenger of Allah, peace and blessings of Allah be upon him, forbade
selling gold
for silver on credit.
And in another narration:
"Whatever is hand-to-hand,
take it,
and whatever is deferred, leave it."
Commentary on the hadith:
Chapter: Trade
on land and otherwise.
"On land" (barr), meaning the opposite of the sea.
And it is said:
"Baz" (with a zay),
which refers specifically to fabrics.
"I trade" (atjar),
meaning I buy and sell.
"Currency exchange" (sarf),
meaning the sale of money for money.
"Hand-to-hand,"
meaning immediate exchange in the same session.
"There is no harm,"
meaning it is permissible.
"Deferred" (nasa'),
meaning delayed or postponed.
"It is not valid,"
meaning it is not permissible.
"Leave it,"
meaning abandon it.
Meaning, deferred and not received
in the session of the contract.
Among the benefits of the hadith:
It is derived from the hadith
that the default
in trade is permissibility.
And in it is that it is not permissible
to have any currency exchange on credit.
Rather, it is only permissible
hand-to-hand.
Chapter: Going out for trade.
From Abu Sa'id al-Khudri,
he said:
I was in one of the gatherings
of the Ansar,
when Abu Musa came, appearing distressed.
He said:
"I sought permission to enter upon 'Umar three times,
but I was not granted permission,
so I returned."
He ['Umar] said:
"What prevented you?"
I said: "I sought permission three times,
but I was not granted permission,
so I returned."
And the Messenger of Allah, peace and blessings of Allah be upon him, said:
"If one of you seeks permission
three times
and is not granted permission,
then let him return."
He ['Umar] said:
"By Allah, you must provide proof for this."
In one narration:
"Bring me proof for this,
or I will punish you."
"Is there anyone among you
who heard it from the Prophet, peace and blessings of Allah be upon him?"
Then said
Ubayy Ibn Ka'b:
"By Allah, no one shall stand
with you except the youngest of the people."
So I was the youngest of the people,
and I stood with him.
I informed 'Umar that the Prophet,
peace and blessings of Allah be upon him,
said that.
In one narration:
'Umar said:
"Has this been hidden from me regarding the matter of
the Messenger of Allah, peace and blessings of Allah be upon him?
I was distracted by trading
in the markets."
Commentary on the hadith:
"Distressed" (madh'ur),
meaning afraid.
"I sought permission to enter upon 'Umar,"
Meaning, he sought permission to enter upon him.
What prevented you?
Meaning, from entering.
With proof.
Meaning, with evidence.
Among the benefits of the hadith:
It is derived from the hadith:
That preoccupation with worldly affairs
May prevent one from seeking knowledge.
And the more one pursues it,
The less knowledge one attains.
It also contains the requirement to seek evidence,
And to verify it.
Chapter: The saying of Allah the Exalted:
"Spend from
The good things which you have earned."
On the authority of Abu Hurayrah,
May Allah be pleased with him,
That the Messenger of Allah, peace and blessings of Allah be upon him,
Said:
"It is not lawful for a woman
To fast while her husband is present
Except with his permission."
"And she shall not permit anyone in his house
Except with his permission."
"And whatever she spends of expenditure
Without his command,"
In one narration:
"Without his consent,"
"Then it is rendered to him
Half of it."
In one narration:
"He receives half of its reward."
Commentary on the hadith:
Chapter: The saying of Allah the Exalted:
"Spend from the good things
Which you have earned."
The Exalted commands His servants,
The believers, to spend
From the good things He has made easy for them
Of earnings.
"To fast": meaning a voluntary fast.
"Present": meaning available.
"Without his command":
Meaning without the husband's order.
"It is rendered to him half of it":
Meaning, he is given half the wealth
Of the spender.
Among the benefits of the hadith:
It is derived from the hadith:
That a woman should not spend
From her husband's wealth in excess
Of what is customarily accepted.
It also contains the avoidance
Of that which stirs suspicion
Between spouses.
Chapter: Whoever loves to have his provision expanded.
On the authority of Anas Ibn Malik,
May Allah be pleased with him, who said:
I heard the Messenger of Allah,
Peace and blessings of Allah be upon him,
Saying:
"Whoever is pleased to have his provision expanded for him,
Or to have his life prolonged
In his legacy,
Let him maintain his ties of kinship."
Commentary on the hadith:
"Pleased him":
Meaning, brought him joy.
"Expanded": meaning increased.
"Prolonged for him":
Meaning, delayed for him and increased
In his legacy:
Meaning, what remains of his life.
"Let him maintain his ties of kinship":
Maintaining ties of kinship
Is to include one's relatives in good deeds.
This may be through wealth,
Or through service, visiting,
And the like.
Among the benefits of the hadith:
It is derived from the hadith:
That maintaining ties of kinship
Is an increase and a blessing
In provision and lifespan.
The hadith also indicates that abundance of provision
Is a form of happiness.
Chapter: The Prophet's purchasing,
Peace and blessings of Allah be upon him,
On credit.
On the authority of 'A'ishah, may Allah be pleased with her,
She said:
The Messenger of Allah, peace and blessings of Allah be upon him, bought
Food from a Jew
On credit.
In one narration:
The Messenger of Allah, peace and blessings of Allah be upon him, died
While his armor was mortgaged
To a Jew
For thirty sa' of barley.
And he mortgaged it:
A suit of iron armor of his.
Commentary on the hadith:
"Food":
Meaning barley.
"Jew":
He is Abu al-Shahm.
"On credit":
Meaning until a known deadline.
"And he mortgaged it":
"Mortgage" (al-rahn):
Is the holding of an asset by the creditor
In case fulfillment of the debt is not possible.
"Armor":
This armor,
It is said, was named 'Dhat al-Fudul'.
Among the benefits of the hadith:
It is derived from the hadith:
The permissibility
Of dealing with a Jew in permissible matters.
It also contains the permissibility
Of mortgaging while at home (not traveling).
On the authority of Anas, may Allah be pleased with him,
That he walked with the Prophet,
Peace and blessings of Allah be upon him,
With barley bread and fat
That had turned rancid.
And the Prophet, peace and blessings of Allah be upon him, did mortgage
Armor of his in Madinah
To a Jew,
And took from him barley
For his family.
And I heard him say:
"There did not remain with the family of Muhammad,
Peace and blessings of Allah be upon him,
A sa' of wheat nor a sa' of grain,"
Even though he had
Nine wives.
Commentary on the hadith:
"Walked":
Meaning, he went.
"Fat": meaning what is melted from suet
Or from a sheep's tail and others.
"Rancid":
Meaning, changed in smell.
"Jew":
He is Abu al-Shahm.
Among the benefits of the hadith:
It is derived from the hadith:
That there is no harm in a person mentioning
That he does not have
What sustains him, provided it is not
In the manner of complaining or discontent.
It also contains a description
Of the state of the Prophet, peace and blessings of Allah be upon him,
Regarding his austerity
In worldly life.
It also contains accepting what is available
Of food.
And it contains the scholar personally
Purchasing his own needs,
Even if he has someone who could suffice him.
Chapter: A man's earning
And his working with his own hands.
On the authority of 'A'ishah, may Allah be pleased with her,
She said:
When Abu Bakr al-Siddiq was made successor,
He said:
"My trade was not
Incapable of providing for my family's needs,
But I have been occupied with the affairs
Of the Muslims.
So the family of Abu Bakr shall eat
From this wealth,
And I shall trade for the Muslims with it."
Commentary on the hadith:
"Made successor":
Meaning, he assumed the Caliphate.
"My trade":
Trade and working
Is earning.
"Was not incapable of providing for my family's needs":
Meaning, it sufficed me and those I support,
So we were not in need of anyone.
"With the affairs of the Muslims":
Meaning, by looking into their matters
Because I am the Caliph.
"The family of Abu Bakr shall eat":
Meaning himself
And those whose support is obligatory upon him.
"I shall trade for the Muslims":
Meaning, I shall trade on their behalf
So that there returns to them
From its profit as much as I have eaten,
Or more.
Among the benefits of the hadith:
It is derived from the hadith:
That the worker
That he may take from the wealth's profit
In which he works, according to the value of his labor,
Provided there is not above him
An authority who sets for him
A known wage.
In this is evidence that the Companions, may Allah be pleased with them,
Used to earn
With their own hands, and it illustrates
The humility they possessed.
From al-Miqdam, may Allah be pleased with him,
From the Messenger of Allah,
Peace and blessings of Allah be upon him,
Who said:
"No one has ever eaten food
Better than that which he eats
From the work of his own hands.
And indeed, the Prophet of Allah, Dawud (David),
Peace be upon him,
Used to eat from the work of his own hands."
Commentary on the hadith:
Dawud, peace be upon him,
Used to eat from the work of his own hands;
He used to craft
Armor from iron,
As stated by the Qur'an.
From the benefits of the hadith:
It is derived from the hadith
That the best of earnings
Is what a man earns with his own hand.
It also contains an encouragement
Toward trades and crafts.
From Abu Hurayrah, may Allah be pleased with him,
From the Prophet, peace and blessings of Allah be upon him,
Who said:
"The recitation of the Qur'an was made easy for Dawud,
Peace be upon him;
So he would command
That his mounts be saddled,
And he would recite the Qur'an
Before his mounts were saddled,
And he would not eat except from the work of his own hands."
Commentary on the hadith:
"Made easy" (khuffifa),
Meaning it was facilitated.
"That they be saddled" (fatusraj),
"Saddling" (israj)
Is the tightening of the saddle on the mount
So that it may be ridden.
From the benefits of the hadith:
It is derived from the hadith
The virtue of reciting the words of Allah, the Almighty and Majestic.
It also contains the permissibility of reciting quickly
During recitation
For the purpose of memorization and study,
While reserving another time for contemplation.
Chapter: Ease and Generosity
In buying and selling,
And whoever seeks a right,
Let him seek it with decency.
From Jabir
Ibn 'Abdullah, may Allah be pleased with them both,
That the Messenger of Allah,
Peace and blessings of Allah be upon him,
Said:
"May Allah have mercy on a man who is easy-going
When he sells,
When he buys,
And when he demands his due."
The hadith.
"May Allah have mercy"
Can be interpreted as a supplication,
Or it can be interpreted as a statement of fact.
"Easy-going" (samhan)
Refers to generosity,
Magnanimity and giving,
Characterized by kindness and open-handedness.
"Demands his due" (iqtada),
Meaning he collects what is owed to him.
From the benefits of the hadith:
It is derived from the hadith
The encouragement to employ
Noble character in sales.
It is supported by the saying:
"And take what is given freely from them."
Chapter: Whoever Grants Respite to a Wealthy Debtor
From Hudhayfah, may Allah be pleased with him,
Who said:
I heard the Prophet, peace and blessings of Allah be upon him,
Say:
"A man from those before you
Was visited by an angel
To take his soul.
It was said to him:
'Have you done any good?'
He said: 'I do not know.'
It was said to him:
He said:
'I do not know of anything,
Except that I used to trade with people
In the world and settle accounts with them;
So I would grant respite to the wealthy,
And overlook the needy.'
So Allah admitted him
Into Paradise."
In one narration:
"I would overlook the wealthy,
And lighten the burden for the needy."
So he was forgiven.
Commentary on the hadith:
"Was visited by an angel,"
Meaning the Angel of Death came to him.
"Think/Recall" (anzur),
Meaning reflect and remember.
"Settle accounts" (ajazihim),
Meaning I would collect the rights owed to me from them.
"Grant respite" (fa-unziru),
Meaning I would give them time.
"The wealthy" (al-musir),
Meaning the one capable of paying.
"Overlook" (atajawazu),
Meaning I would be lenient in demanding and collecting.
"The needy" (al-mu'sir),
The one who is unable to pay the debt.
From the benefits of the hadith:
It is derived from the hadith
That from the vastness of the mercy of Allah, the Almighty,
And His grace,
Is that He forgives sins
Through the smallest good deed
Found in the servant,
On the condition of sincerity.
It also shows that the servant is held to account at his death
To some extent.
It also shows that the law of those before us
Is a law for us,
Provided it does not contradict our own law.
It also contains details.
Chapter: Whoever Grants Respite to a Needy Debtor
From Abu Hurayrah,
That the Messenger of Allah, peace and blessings of Allah be upon him,
Said:
"A man used to lend
To people."
In one narration: "A merchant."
He would say to his servant:
"If you come to a needy person,
Then overlook his debt,
Perhaps Allah will overlook
Our sins."
He said: "So he met Allah,
And He overlooked his sins."
Commentary on the hadith:
"Used to lend" (yudayinu),
Meaning selling to people on credit.
"Servant" (fatan),
Meaning his boy and worker.
From the benefits of the hadith:
It is derived from the hadith
That the recompense
Is of the same nature as the deed.
It also shows the permissibility of selling on credit.
It also contains the encouragement toward ease
In buying and selling.
It also shows the legitimacy of agency.
Chapter: If
The two parties in a transaction are clear,
And they are truthful and sincere.
From Hakim Ibn Hizam,
May Allah be pleased with him, who said:
The Messenger of Allah,
Peace and blessings of Allah be upon him, said:
"The two parties in a transaction have the option
As long as they have not separated,"
Or he said:
"Until they separate.
If they are truthful and clear,
Their transaction will be blessed.
And if they conceal
And lie,
The blessing of their transaction will be wiped out."
Commentary on the hadith:
"The two parties" (al-bayyi'ani),
Meaning the seller and the buyer.
"Have the option" (bil-khiyar),
Meaning the choice between finalizing the sale or annulling it.
"As long as they have not separated,"
Meaning physically.
It is also said: by speech.
"Clear" (bayyana),
Meaning he disclosed the defect in the transaction.
"Blessed" (burika),
Meaning the benefit of the commodity and the price increased.
"Concealed" (katama),
Meaning he hid the defect in the transaction.
"Wiped out" (muhiqat),
"Wiping out" (al-mahq)
Is the decrease and the departure of blessing.
From the benefits of the hadith:
One derives from this hadith
that offering sincere counsel to a fellow Muslim
is an obligation.
This is the fundamental principle in all dealings.
It also contains the prohibition of fraud
and deception in transactions,
whether financial or otherwise.
It further establishes the principle of being treated
with the opposite of one’s intent,
for the blessing of the sale is erased,
along with the increase and growth the merchant sought.
Chapter: The Sale of Mixed Dates
On the authority of Abu Sa'id,
may Allah be pleased with him, who said:
We used to be provided with
"jam'" dates,
which are mixed dates.
We would sell two sa's for one sa'.
The Prophet,
peace and blessings of Allah be upon him, said:
"Do not sell two sa's for one sa',
nor two dirhams
for one dirham."
Commentary on the hadith:
"Mixed" (al-khalt)
refers to dates consisting of various
different types.
"Do not sell two sa's for one sa'"
means: do not sell two sa's for one sa'.
This is because all dates
are of the same genus.
"Nor two dirhams"
refers to the silver dirham.
Among the benefits of the hadith:
It is derived from the hadith
that it is not permissible to have a disparity in quantity
when exchanging items of the same genus
from among the usurious commodities.
It also indicates that high-quality and low-quality items
are treated equally in this regard.