Sahih al-Bukhari
Sales and Trade
كتاب البيوع
Chapter 97
بَيْعِ الأَرْضِ وَالدُّورِ وَالْعُرُوضِ مُشَاعًا غَيْرَ مَقْسُومٍ
Musaddad narrated to us: Abd al-Wahid transmitted the same report, saying, “in everything that has not been divided.” Hisham corroborated it from Ma mar. Abd al-Razzaq said, “in every property.” Abd al-Rahman ibn Ishaq transmitted it from al-Zuhri.
Translation notes
This is a set of transmission variants attached to the preceding report on the right of pre-emption: “everything not divided” and “every property.”
Chapter 98
إِذَا اشْتَرَى شَيْئًا لِغَيْرِهِ بِغَيْرِ إِذْنِهِ فَرَضِيَ
Yaqub ibn Ibrahim narrated to us: Abu Asim narrated to us: Ibn Jurayj informed us; he said: Musa ibn Uqba informed me, from Nafi, from Ibn Umar, may Allah be pleased with them both, from the Prophet, who said: “Three men were walking when rain came upon them, so they entered a cave in a mountain. A rock fell down and blocked them in. One of them said to the others: Call upon Allah by the best deed you have done.”
One of them said: “O Allah, I had two very elderly parents. I would go out to pasture, then return and milk the animals. I would bring the milk to my parents and they would drink; then I would give it to the children, my family, and my wife. One night I came back late and found them asleep. I disliked waking them, while the children were crying at my feet. This remained my practice and theirs until dawn. O Allah, if You know that I did this seeking Your face, then open an opening for us through which we can see the sky.” He said: An opening was made for them.
The second said: “O Allah, You know that I loved a woman from among my paternal cousins with the strongest love a man can have for women. She said I would not have her unless I gave her one hundred dinars. I worked for it until I had gathered it. When I sat between her legs, she said: Fear Allah, and do not break the seal except by its right. So I stood up and left her. If You know that I did this seeking Your face, open an opening for us.” He said: Two thirds of the rock was moved.
The third said: “O Allah, You know that I hired a worker for a faraq of millet. I offered it to him, but he refused to take it. I cultivated that faraq until I bought cattle and their herdsman with it. Then the worker came and said: Servant of Allah, give me what I am owed. I said: Go to those cattle and their herdsman; they are yours. He said: Are you mocking me? I replied: I am not mocking you; they are yours. O Allah, if You know that I did this seeking Your face, then open the way for us.” The rock was removed from them.
Translation notes
The Arabic says only that the worker was hired for a faraq of millet; the English witness adds an equivalence of three sa. The phrase “do not break the seal except by its right” is preserved without adding an explicit marriage gloss. The rock first opens enough for a view of the sky, then by two thirds, and finally is removed.
Chapter 99
الشِّرَاءِ وَالْبَيْعِ مَعَ الْمُشْرِكِينَ وَأَهْلِ الْحَرْبِ
Abu al-Numan narrated to us: Mutamir ibn Sulayman narrated to us, from his father, from Abu Uthman, from Abd al-Rahman ibn Abi Bakr, may Allah be pleased with them both, who said: We were with the Prophet when a tall polytheist with shaggy, unkempt hair came driving sheep. The Prophet said, “Is this a sale or a gift?” or he said, “Is it a gift?” The man replied, “No, it is a sale.” The Prophet bought a sheep from him.
Translation notes
The Arabic describes the man as tall and shaggy-haired, and records uncertainty in the wording of the Prophet question.
Chapter 100
شِرَاءِ الْمَمْلُوكِ مِنَ الْحَرْبِيِّ وَهِبَتِهِ وَعِتْقِهِ
Abu al-Yaman informed us: Shuaib informed us: Abu al-Zinad narrated to us, from al-Araj, from Abu Hurayra, may Allah be pleased with him, who said that the Prophet said: “Abraham migrated with Sarah and entered a town where there was a king, or one of the tyrants. It was said to him that Abraham had entered with a woman who was among the most beautiful of women. The king sent for him and asked who the woman with him was. He replied that she was his sister. He then returned to her and said not to contradict what he had told them, for he had said that she was his sister. By Allah, there was no believer on earth besides the two of them. Then he sent her to the king. The king approached her, but she stood to perform ablution and pray, and said: O Allah, if I have believed in You and Your Messenger and guarded my chastity except for my husband, do not give this disbeliever power over me. He was seized until his leg kicked.” Al-Araj said: Abu Salama ibn Abd al-Rahman said that Abu Hurayra reported that she said: O Allah, if he dies, they will say that I killed him. He was released. The king then approached her again. She stood, performed ablution and prayed, saying: O Allah, if I have believed in You and Your Messenger and guarded my chastity except for my husband, do not give this disbeliever power over me. He was seized until his leg kicked. Abd al-Rahman said: Abu Salama said that Abu Hurayra reported that she said: O Allah, if he dies, they will say that I killed him. He was released a second or third time, and said: By Allah, you have sent me nothing but a devil. Take her back to Abraham and give her Ajar. She returned to Abraham and said: Do you know that Allah has repelled the disbeliever and provided us with a serving girl?
Translation notes
The text has one main account followed by two transmission formulations that repeat the king approaching Sarah, her prayer, and the king being seized. The source spells the name Ajar; it does not say Hajar. The source describes the seizure and the kings leg kicking, without naming a medical condition.
Qutayba narrated to us: al-Layth narrated to us, from Ibn Shihab, from Urwa, from Aisha, may Allah be pleased with her, who said: “Sad ibn Abi Waqqas and Abd ibn Zam a disputed a boy. Sad said: Messenger of Allah, this is the son of my brother Utba ibn Abi Waqqas. He told me that the boy was his son. Look at how he resembles him. Abd ibn Zam a said: Messenger of Allah, this is my brother. He was born on my father bed to his enslaved woman. The Messenger of Allah looked at the boy and saw a clear resemblance to Utba. He said: He is yours, Abd. The child belongs to the marriage bed, and the adulterer gets only the stone. Sawda bint Zam a, veil yourself from him. Sawda never saw him again.”
Translation notes
The expression “the adulterer gets only the stone” is retained as the Arabic legal formula. The English witness adds an interpretation about stoning to death, which is not stated in the Arabic wording. The boy is assigned to Abd ibn Zam a by the bed principle despite the observed resemblance to Utba.
Muhammad ibn Bashshar narrated to us: Ghundar narrated to us: Shuba narrated to us, from Sad, from his father, who said: Abd al-Rahman ibn Awf, may Allah be pleased with him, said to Suhayb: “Fear Allah and do not claim descent from anyone other than your father.” Suhayb replied: “It would not please me to have such-and-such wealth and say that. Rather, I was stolen when I was a child.”
Translation notes
Suhayb says he was taken as a child and rejects claiming descent from another father, even for great wealth. The source leaves the amount unspecified.
Abu al-Yaman informed us: Shuaib informed us, from al-Zuhri, who said: Urwa ibn al-Zubayr informed me that Hakim ibn Hizam told him that he had said: “Messenger of Allah, what do you think of things I used to do in the pre-Islamic period to seek devotion, such as maintaining family ties, freeing enslaved people, and giving charity? Will I have a reward for them?” Hakim, may Allah be pleased with him, said that the Messenger of Allah replied: “You have entered Islam with the good you did in the past.”
Translation notes
The Arabic preserves uncertainty between two forms of the verb describing Hakim religious practice. The listed acts are maintaining kinship ties, manumission, and charity.
Chapter 101
جُلُودِ الْمَيْتَةِ قَبْلَ أَنْ تُدْبَغ
Zuhayr ibn Harb narrated to us: Yaqub ibn Ibrahim narrated to us: My father narrated to us, from Salih, who said: Ibn Shihab narrated to me that Ubayd Allah ibn Abdullah informed him that Abdullah ibn Abbas, may Allah be pleased with them both, informed him that the Messenger of Allah passed by a dead sheep and said: “Why did you not make use of its hide?” They said, “It is carrion.” He replied, “Only eating it has been forbidden.”
Translation notes
The Prophet asks about making use of the hide and clarifies that the prohibition stated here concerns eating the carcass. The Arabic does not specify processing or tanning the hide.
Chapter 102
قَتْلِ الْخِنْزِيرِ
Qutayba ibn Said narrated to us: al-Layth narrated to us, from Ibn Shihab, from Ibn al-Musayyab, who heard Abu Hurayra, may Allah be pleased with him, say that the Messenger of Allah said: “By Him in whose hand my soul is, the son of Mary will soon descend among you as a just judge. He will break the cross, kill the pig, set aside the jizya, and wealth will flow abundantly until no one accepts it.”
Translation notes
The Arabic says yadha al-jizya, literally to set down or lay aside the jizya. The English witness renders this as abolishing the tax.
Chapter 103
لاَ يُذَابُ شَحْمُ الْمَيْتَةِ وَلاَ يُبَاعُ وَدَكُهُ
Al-Humaydi narrated to us: Sufyan narrated to us: Amr ibn Dinar narrated to us; he said: Tawus informed me that he heard Ibn Abbas, may Allah be pleased with them both, say: Umar was informed that a certain man had sold wine. He said, “May Allah condemn that man! Did he not know that the Messenger of Allah said: May Allah condemn the Jews! Animal fats were forbidden to them, but they melted them down and sold them?”
Translation notes
The Arabic uses khamr, wine or an intoxicating drink, and refers to fats forbidden to the Jews in the cited report. The repeated formula qatal Allah is rendered as a condemnation.
Abdan narrated to us: Abdullah informed us: Yunus informed us, from Ibn Shihab, who said: I heard Said ibn al-Musayyab, from Abu Hurayra, may Allah be pleased with him, that the Messenger of Allah said: “May Allah condemn the Jews! Animal fats were forbidden to them, but they sold them and consumed their price.”
Abu Abdullah said: “Qatalahum Allah means la anahum, may He curse them. Qutila means lu ina, he was cursed. Al-kharrasun means al-kadhabun, the liars.”
Translation notes
Abu Abdullah gives lexical glosses after the report, equating the condemnation formula with a curse and explaining al-kharrasun as liars.
Chapter 104
بَيْعِ التَّصَاوِيرِ الَّتِي لَيْسَ فِيهَا رُوحٌ وَمَا يُكْرَهُ مِنْ ذَلِكَ
Abdullah ibn Abd al-Wahhab narrated to us: Yazid ibn Zuray narrated to us: Awf informed us, from Said ibn Abi al-Hasan, who said: I was with Ibn Abbas, may Allah be pleased with them both, when a man came and said, “Abu Abbas, I am a person whose livelihood comes from the work of my hands, and I make these images.” Ibn Abbas replied, “I will tell you only what I heard the Messenger of Allah say. I heard him say: Whoever makes an image, Allah will punish him until he breathes a soul into it, and he will never be able to breathe a soul into it.” The man drew a very deep breath and his face turned pale. Ibn Abbas said, “Woe to you! If you insist on making images, then make images of trees and anything that has no soul.” Abu Abdullah said: Said ibn Abi Arubah heard this particular report from al-Nadr ibn Anas.
Translation notes
The Arabic includes the man saying he is a person whose livelihood is from his handiwork; the English witness omits this phrase. The final line is Abu Abdullah source-transmission note, separate from Ibn Abbas advice.
Chapter 105
تَحْرِيمِ التِّجَارَةِ فِي الْخَمْرِ
Muslim narrated to us: Shuba narrated to us, from al-Amash, from Abu al-Duha, from Masruq, from Aisha, may Allah be pleased with her: When the final verses of Surat al-Baqara were revealed, the Prophet went out and said: “Trade in wine has been forbidden.”
Translation notes
The Arabic says the Prophet went out, without specifying that he went to the mosque as in the English witness.
Bishr ibn Marhum narrated to me: Yahya ibn Sulaym narrated to us, from Ismail ibn Umayya, from Said ibn Abi Said, from Abu Hurayra, may Allah be pleased with him, from the Prophet, who said that Allah said: “There are three whose adversary I will be on the Day of Resurrection: a man who makes a covenant in My name and then betrays it; a man who sells a free person and consumes the price; and a man who hires a worker, takes the full work from him, but does not give him his wages.”
Translation notes
The Arabic says the person sells a free person and consumes the price; it does not add “as a slave,” which appears in the English witness.
Chapter 108
بَيْعِ الْعَبِيدِ وَالْحَيَوَانِ بِالْحَيَوَانِ نَسِيئَةً
Sulayman ibn Harb narrated to us: Hammad ibn Zayd narrated to us, from Thabit, from Anas, may Allah be pleased with him, who said: Safiyya was among the captives. She came to Dihya al-Kalbi, then she came to the Prophet.
Translation notes
The Arabic gives this brief sequence without further details about the transfer.
Chapter 109
بَيْعِ الرَّقِيقِ
Abu al-Yaman informed us: Shuaib informed us, from al-Zuhri, who said: Ibn Muhayriz informed me that Abu Said al-Khudri, may Allah be pleased with him, told him that while sitting with the Prophet he said: “Messenger of Allah, we obtain captives and desire their prices. What do you think about coitus interruptus?” He replied: “Do you really do that? There is no harm in your not doing so, for every soul that Allah has decreed to come into existence will indeed come into existence.”
Translation notes
The Arabic says there is no harm in not practicing withdrawal; the English witness renders this as saying it is better not to do so. The final clause affirms that every soul Allah has decreed to exist will come into existence.
Chapter 110
بَيْعِ الْمُدَبَّرِ
Ibn Numayr narrated to us: Waki narrated to us: Ismail narrated to us, from Salama ibn Kuhayl, from Ata, from Jabir, may Allah be pleased with him, who said: The Prophet sold a mudabbar.
Translation notes
A mudabbar is an enslaved person whose manumission is deferred until the owner death. The source does not state that the owner was alive and in need of money, as added by the English witness.
Qutayba narrated to us: Sufyan narrated to us, from Amr, who heard Jabir ibn Abdullah, may Allah be pleased with them both, say: The Messenger of Allah sold him.
Translation notes
The Arabic uses a pronoun without identifying the person in this fragment; the English witness supplies mudabbar from context.
Zuhayr ibn Harb narrated to me: Yaqub narrated to us: My father narrated to us, from Salih, who said: Ibn Shihab narrated that Ubayd Allah informed him that Zayd ibn Khalid and Abu Hurayra, may Allah be pleased with them both, informed him that they had heard the Messenger of Allah being asked about an enslaved woman who committed zina and had not been married. He said: “Flog her. Then, if she commits zina again, flog her. Then sell her after the third or the fourth time.”
Translation notes
The report explicitly leaves uncertain whether the sale follows the third or fourth occurrence. It does not state a flogging after that final occurrence.
Abd al-Aziz ibn Abdullah said: al-Layth informed me, from Said, from his father, from Abu Hurayra, may Allah be pleased with him, who said: I heard the Prophet say: “If an enslaved woman belonging to one of you commits zina and it is established, let him administer the prescribed flogging and not reproach her. If she commits zina again, let him administer the prescribed flogging and not reproach her. If she commits it a third time and it is established, let him sell her, even for a rope made of hair.”
Translation notes
The report requires the offense to be established for the first and third instances. It directs that she not be reproached after punishment, then says to sell her after a third established offense.