Sunan Ibn Majah
Sunan Ibn Majah 2193
حَدَّثَنَا الْفَضْلُ بْنُ يَعْقُوبَ الرُّخَامِيُّ، حَدَّثَنَا حَبِيبُ بْنُ أَبِي حَبِيبٍ أَبُو مُحَمَّدٍ، كَاتِبُ مَالِكِ بْنِ أَنَسٍ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَامِرٍ الأَسْلَمِيُّ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ نَهَى عَنْ بَيْعِ الْعُرْبَانِ . قَالَ أَبُو عَبْدِ اللَّهِ الْعُرْبَانُ أَنْ يَشْتَرِيَ الرَّجُلُ دَابَّةً بِمِائَةِ دِينَارٍ فَيُعْطِيَهُ دِينَارَيْنِ أَرْبُونًا فَيَقُولَ إِنْ لَمْ أَشْتَرِ الدَّابَّةَ فَالدِّينَارَانِ لَكَ . وَقِيلَ : يَعْنِي وَاللَّهُ أَعْلَمُ ، أَنْ يَشْتَرِيَ الرَّجُلُ الشَّيْءَ فَيَدْفَعَ إِلَى الْبَائِعِ دِرْهَمًا ، أَوْ أَقَلَّ ، أَوْ أَكْثَرَ ، وَيَقُولَ : إِنْ أَخَذْتُهُ وَإِلَّا ، فَالدِّرْهَمُ لَكَ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Fadl ibn Yaqub al-Rukhami narrated to us; Habib ibn Abi Habib Abu Muhammad, Malik ibn Anas’s scribe, narrated to us; Abdullah ibn Amir al-Aslami narrated to us, from Amr ibn Shuayb, from his father, from his grandfather, that the Prophet (peace and blessings be upon him) forbade the sale of ʿurban. Abu Abdullah said: “ʿUrban is when a man agrees to buy a riding animal for one hundred dinars and gives the seller two dinars as a deposit, saying, ‘If I do not buy the animal, the two dinars are yours.’” It is also said—and Allah knows best—that it means a man buys something and pays the seller a dirham, or less or more, saying, “If I take it, [that is fine]; otherwise, the dirham is yours.”
Notes and open questions — unreviewed
قَالَ أَبُو عَبْدِ اللَّهِ الْعُرْبَانُ أَنْ يَشْتَرِيَ الرَّجُلُ دَابَّةً بِمِائَةِ دِينَارٍ فَيُعْطِيَهُ دِينَارَيْنِ أَرْبُونًا فَيَقُولَ إِنْ لَمْ أَشْتَرِ الدَّابَّةَ فَالدِّينَارَانِ لَكَ .
The compiler identifies ʿurban as a deposit given toward the price, retained by the seller if the buyer does not complete the purchase.
Does “deposit” correctly represent the two dinars described as arbun?
وَقِيلَ : يَعْنِي وَاللَّهُ أَعْلَمُ ،
The text introduces a second explanation with “it is said—and Allah knows best,” distinct from Abu Abdullah’s preceding definition.
Does “It is also said” preserve this separate, qualified explanation?