Sunan Ibn Majah
The Chapters on Business Transactions
كتاب التجارات
Chapter 24
النَّهْىِ عَنْ شِرَاءِ، مَا فِي بُطُونِ الأَنْعَامِ وَضُرُوعِهَا وَضَرْبَةِ الْغَائِصِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hisham ibn Ammar narrated to us; Sufyan narrated to us, from Ayyub, from Said ibn Jubayr, from Ibn Umar, that the Prophet (peace and blessings be upon him) forbade the sale of habal al-habalah (the future offspring of an unborn camel).
Notes and open questions — unreviewed
أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ نَهَى عَنْ بَيْعِ حَبَلِ الْحَبَلَةِ .
Habal al-habalah refers to a deferred sale associated with the offspring of a pregnant animal, often glossed as the offspring of its offspring.
Does “future offspring of an unborn camel” convey the term’s intended sense adequately?
Chapter 25
بَيْعِ الْمُزَايَدَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hisham ibn Ammar narrated to us; Isa ibn Yunus narrated to us; al-Akhdar ibn Ajlan narrated to us; Abu Bakr al-Hanafi narrated to us, from Anas ibn Malik, that a man from the Ansar came to the Prophet (peace and blessings be upon him) asking for help. He said to him, “Do you have anything in your house?” The man replied, “Yes: a rough blanket, part of which we wear and part of which we spread out, and a drinking cup from which we drink water.” He said, “Bring them to me.” The man brought them, and the Messenger of Allah (peace and blessings be upon him) took them in his hand and said, “Who will buy these two?” A man said, “I will take them for one dirham.” He said, “Who will offer more than one dirham?” He repeated this twice or three times. A man said, “I will take them for two dirhams.” He gave the two items to him and took the two dirhams, then gave them to the Ansari and said, “Buy food with one of them and take it to your family, and buy an adze with the other and bring it to me.”
The man did so. The Messenger of Allah (peace and blessings be upon him) took the adze and fitted a handle to it with his own hand, then said, “Go and gather firewood. I do not expect to see you for fifteen days.” The man went out gathering and selling firewood. He returned having earned ten dirhams. The Prophet said, “Buy food with some of it and clothing with some.” Then he said, “This is better for you than coming with begging as a mark on your face on the Day of Resurrection. Begging is fitting only for someone in grinding poverty, crushing debt, or burdened by a blood claim.”
Notes and open questions — unreviewed
ثُمَّ قَالَ " هَذَا خَيْرٌ لَكَ مِنْ أَنْ تَجِيءَ وَالْمَسْأَلَةُ نُكْتَةٌ فِي وَجْهِكَ يَوْمَ الْقِيَامَةِ إِنَّ الْمَسْأَلَةَ لاَ تَصْلُحُ إِلاَّ لِذِي فَقْرٍ مُدْقِعٍ أَوْ لِذِي غُرْمٍ مُفْظِعٍ أَوْ دَمٍ مُوجِعٍ " .
The final categories are grinding poverty, severe debt, and blood-related liability; “a blood claim” preserves the concise phrase without specifying a particular legal payment.
Does “burdened by a blood claim” convey the phrase accurately without narrowing it to a specific form of compensation?
ثُمَّ قَالَ " هَذَا خَيْرٌ لَكَ مِنْ أَنْ تَجِيءَ وَالْمَسْأَلَةُ نُكْتَةٌ فِي وَجْهِكَ يَوْمَ الْقِيَامَةِ إِنَّ الْمَسْأَلَةَ لاَ تَصْلُحُ إِلاَّ لِذِي فَقْرٍ مُدْقِعٍ أَوْ لِذِي غُرْمٍ مُفْظِعٍ أَوْ دَمٍ مُوجِعٍ " .
The report names fifteen days, ten dirhams, two dirhams at auction, and two household tools; all have been retained.
Are the quantities and sequence of the sale and purchase preserved?
Chapter 26
الإِقَالَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ziyad ibn Yahya Abu al-Khattab narrated to us; Malik ibn Suayr narrated to us; al-Aʿmash narrated to us, from Abu Salih, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) said: “Whoever grants a Muslim release from a sale, Allah will overlook his stumble on the Day of Resurrection.”
Notes and open questions — unreviewed
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " مَنْ أَقَالَ مُسْلِمًا أَقَالَهُ اللَّهُ عَثْرَتَهُ يَوْمَ الْقِيَامَةِ " .
Aqāla means to rescind or release someone from a sale at their request; ʿathratahu is rendered as “his stumble,” an idiom for a lapse or misstep.
Does “grants a Muslim release from a sale” convey iqalah and “overlook his stumble” preserve the second idiom?
Chapter 27
مَنْ كَرِهَ أَنْ يُسَعِّرَ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn al-Muthanna narrated to us; Hajjaj narrated to us; Hammad ibn Salamah narrated to us, from Qatadah, Humayd, and Thabit, from Anas ibn Malik, who said: Prices rose during the time of the Messenger of Allah (peace and blessings be upon him), so they said, “Messenger of Allah, prices have risen; set prices for us.” He replied: “Allah is the One who sets prices, constricts and expands provision, and provides. I hope to meet my Lord with no one demanding redress from me for an injustice involving life or wealth.”
Notes and open questions — unreviewed
فَقَالَ " إِنَّ اللَّهَ هُوَ الْمُسَعِّرُ الْقَابِضُ الْبَاسِطُ الرَّازِقُ إِنِّي لأَرْجُو أَنْ أَلْقَى رَبِّي وَلَيْسَ أَحَدٌ يَطْلُبُنِي بِمَظْلَمَةٍ فِي دَمٍ وَلاَ مَالٍ " .
The divine names al-Qabid and al-Basit are rendered contextually as the One who constricts and expands provision; mazlamah is an unjustly withheld or violated right.
Does “constricts and expands provision” convey the paired terms without over-specifying their object?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Ziyad narrated to us; Abd al-Ala narrated to us; Said narrated to us, from Qatadah, from Abu Nadrah, from Abu Said, who said: Prices rose during the time of the Messenger of Allah (peace and blessings be upon him), so they said, “If only you would set prices for us, Messenger of Allah.” He replied: “I hope to part from you with none of you demanding redress from me for an injustice I have done him.”
Notes and open questions — unreviewed
قَالَ غَلاَ السِّعْرُ عَلَى عَهْدِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَقَالُوا لَوْ قَوَّمْتَ يَا رَسُولَ اللَّهِ قَالَ " إِنِّي لأَرْجُو أَنْ أُفَارِقَكُمْ وَلاَ يَطْلُبَنِي أَحَدٌ مِنْكُمْ بِمَظْلَمَةٍ ظَلَمْتُهُ " .
The report connects the Prophet’s response to concern that price-setting could result in an unjust claim against him.
Does “part from you” reflect ufariqakum naturally in this context?
Chapter 28
السَّمَاحَةِ فِي الْبَيْعِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Aban al-Balkhi Abu Bakr narrated to us; Ismail ibn Ulayyah narrated to us, from Yunus ibn Ubayd, from Ata ibn Farrukh, who said: Uthman ibn Affan said that the Messenger of Allah (peace and blessings be upon him) said: “Allah admitted to Paradise a man who was accommodating when selling and buying.”
Notes and open questions — unreviewed
قَالَ قَالَ عُثْمَانُ بْنُ عَفَّانَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " أَدْخَلَ اللَّهُ رَجُلاً الْجَنَّةَ كَانَ سَهْلاً بَائِعًا وَمُشْتَرِيًا " .
Sahl describes ease, leniency, and graciousness in dealing as both a seller and a buyer.
Does “accommodating” convey the quality naturally in both roles?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Amr ibn Uthman ibn Said ibn Kathir ibn Dinar al-Himsi narrated to us; my father narrated to us; Abu Ghassan Muhammad ibn Mutarrif narrated to us, from Muhammad ibn al-Munkadir, from Jabir ibn Abd Allah, who said: The Messenger of Allah (peace and blessings be upon him) said: “May Allah have mercy on a servant who is easygoing when selling, easygoing when buying, and easygoing when seeking payment.”
Notes and open questions — unreviewed
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " رَحِمَ اللَّهُ عَبْدًا سَمْحًا إِذَا بَاعَ سَمْحًا إِذَا اشْتَرَى سَمْحًا إِذَا اقْتَضَى " .
Iqtaḍā here refers to demanding or collecting what is due; the repeated samḥan emphasizes leniency in each dealing.
Does “seeking payment” convey iqtaḍā without losing the parallel phrasing?
Chapter 29
السَّوْمِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Yaqub ibn Humayd ibn Kasib narrated to us; Yala ibn Shabib narrated to us, from Abdullah ibn Uthman ibn Khuthaym, from Qaylah, mother of the Banu Anmar, who said: I came to the Messenger of Allah (peace and blessings be upon him) during one of his pilgrimages, near al-Marwah, and said, “Messenger of Allah, I buy and sell. When I want to buy something, I name a price lower than I want, then raise it, then raise it again until I reach what I want. When I want to sell something, I name a price higher than I want, then lower it until I reach what I want.” The Messenger of Allah (peace and blessings be upon him) said, “Do not do that, Qaylah. When you want to buy something, state the price you want, whether it is accepted or refused.” He also said, “When you want to sell something, state the price you want, whether it is accepted or refused.”
Notes and open questions — unreviewed
فَقَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " لاَ تَفْعَلِي يَا قَيْلَةُ إِذَا أَرَدْتِ أَنْ تَبْتَاعِي شَيْئًا فَاسْتَامِي بِهِ الَّذِي تُرِيدِينَ أُعْطِيتِ أَوْ مُنِعْتِ " .
The advice is to name the desired price directly and accept either acceptance or refusal; the Arabic forms أعطيت أو منعت are concise and idiomatic.
Does “whether it is accepted or refused” express the alternatives naturally for both buying and selling?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Yahya narrated to us; Yazid ibn Harun narrated to us, from al-Jurayri, from Abu Nadrah, from Jabir ibn Abd Allah, who said: I was with the Prophet (peace and blessings be upon him) on a military expedition when he said to me, “Will you sell this water-carrying camel of yours for one dinar? May Allah forgive you.” I said, “Messenger of Allah, it will be yours when I reach Medina.” He said, “Then will you sell it for two dinars? May Allah forgive you.” He kept increasing his offer by one dinar at a time, saying with each dinar, “May Allah forgive you,” until it reached twenty dinars. When I arrived in Medina, I took the camel by its halter and brought it to the Prophet (peace and blessings be upon him). He said, “Bilal, give him twenty dinars from the bag.” He then said, “Go with your camel and take it to your family.”
Notes and open questions — unreviewed
حَتَّى بَلَغَ عِشْرِينَ دِينَارًا فَلَمَّا أَتَيْتُ الْمَدِينَةَ أَخَذْتُ بِرَأْسِ النَّاضِحِ فَأَتَيْتُ بِهِ النَّبِيَّ ـ صلى الله عليه وسلم ـ فَقَالَ " يَا بِلاَلُ أَعْطِهِ مِنَ الْعَيْبَةِ عِشْرِينَ دِينَارًا " .
Al-ʿaybah literally denotes a bag or container; the report does not further identify its contents or function.
Does “from the bag” preserve the source wording without guessing whether it refers to a treasury or collection?
قَالَ كُنْتُ مَعَ النَّبِيِّ ـ صلى الله عليه وسلم ـ فِي غَزْوَةٍ فَقَالَ لِي " أَتَبِيعُ نَاضِحَكَ هَذَا بِدِينَارٍ وَاللَّهُ يَغْفِرُ لَكَ " .
Nāḍiḥ denotes a camel used for drawing water; the descriptive rendering avoids implying an ordinary riding camel.
Does “water-carrying camel” adequately convey nāḍiḥ here?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ali ibn Muhammad and Sahl ibn Abi Sahl narrated to us. They said: Ubayd Allah ibn Musa narrated to us; al-Rabi ibn Habib informed us, from Nawfal ibn Abd al-Malik, from his father, from Ali, who said: The Messenger of Allah (peace and blessings be upon him) forbade bargaining before sunrise and slaughtering milk-bearing animals.
Notes and open questions — unreviewed
قَالَ نَهَى رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ عَنِ السَّوْمِ قَبْلَ طُلُوعِ الشَّمْسِ وَعَنْ ذَبْحِ ذَوَاتِ الدَّرِّ .
Al-sawm refers to offering or negotiating a price; dhawāt al-darr are animals that provide milk.
Does “bargaining” capture al-sawm, and does “milk-bearing animals” preserve the scope of dhawāt al-darr?
Chapter 30
مَا جَاءَ فِي كَرَاهِيَةِ الأَيْمَانِ فِي الشِّرَاءِ وَالْبَيْعِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Bakr ibn Abi Shaybah, Ali ibn Muhammad, and Ahmad ibn Sinan narrated to us. They said: Abu Muawiyah narrated to us, from al-Aʿmash, from Abu Salih, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) said: “There are three whom Allah, Mighty and Majestic, will neither speak to nor look at nor purify on the Day of Resurrection, and they will have a painful punishment: a man who has surplus water in an open wasteland and withholds it from a traveler; a man who makes a sale with another man after the afternoon prayer, then swears by Allah that he acquired the item for such-and-such a price, and the other believes him, though he is lying; and a man who pledges allegiance to a leader only for worldly gain—if he gives him some of it, he keeps his pledge, but if he gives him none, he does not keep it.”
Notes and open questions — unreviewed
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللَّهُ عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ وَلاَ يَنْظُرُ إِلَيْهِمْ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ رَجُلٌ عَلَى فَضْلِ مَاءٍ بِالْفَلاَةِ يَمْنَعُهُ ابْنَ السَّبِيلِ وَرَجُلٌ بَايَعَ رَجُلاً سِلْعَةً بَعْدَ الْعَصْرِ فَحَلَفَ بِاللَّهِ لأَخَذَهَا بِكَذَا وَكَذَا فَصَدَّقَهُ وَهُوَ عَلَى غَيْرِ ذَلِكَ وَرَجُلٌ بَايَعَ إِمَامًا لاَ يُبَايِعُهُ إِلاَّ لِدُنْيَا فَإِنْ أَعْطَاهُ مِنْهَا وَفَى لَهُ وَإِنْ لَمْ يُعْطِهِ مِنْهَا لَمْ يَفِ لَهُ " .
The oath clause is rendered as falsely claiming to have acquired the item at a stated price in order to be believed in the sale; the Arabic phrase is compressed.
Does “acquired the item for such-and-such a price” convey لأخذها بكذا وكذا in this transactional context?
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللَّهُ عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ وَلاَ يَنْظُرُ إِلَيْهِمْ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ رَجُلٌ عَلَى فَضْلِ مَاءٍ بِالْفَلاَةِ يَمْنَعُهُ ابْنَ السَّبِيلِ وَرَجُلٌ بَايَعَ رَجُلاً سِلْعَةً بَعْدَ الْعَصْرِ فَحَلَفَ بِاللَّهِ لأَخَذَهَا بِكَذَا وَكَذَا فَصَدَّقَهُ وَهُوَ عَلَى غَيْرِ ذَلِكَ وَرَجُلٌ بَايَعَ إِمَامًا لاَ يُبَايِعُهُ إِلاَّ لِدُنْيَا فَإِنْ أَعْطَاهُ مِنْهَا وَفَى لَهُ وَإِنْ لَمْ يُعْطِهِ مِنْهَا لَمْ يَفِ لَهُ " .
The pledge to an imam is rendered as allegiance to a leader; the report focuses on the worldly motive and conditional fulfillment.
Does “pledges allegiance to a leader” convey bayaʿa appropriately here?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ali ibn Muhammad and Muhammad ibn Ismail narrated to us. They said: Waki narrated to us, from al-Masudi, from Ali ibn Mudrik, from Kharashah ibn al-Hurr, from Abu Dharr, from the Prophet (peace and blessings be upon him). (A second chain:) Muhammad ibn Bashshar narrated to us; Muhammad ibn Jafar narrated to us; Shuʿbah narrated to us, from Ali ibn Mudrik, from Abu Zurah ibn Amr ibn Jarir, from Kharashah ibn al-Hurr, from Abu Dharr, from the Prophet (peace and blessings be upon him), who said: “There are three whom Allah will neither speak to nor look at nor purify on the Day of Resurrection, and they will have a painful punishment.” I asked, “Who are they, Messenger of Allah? They have indeed failed and lost.” He said: “One who lets his lower garment trail; one who reminds others of his gifts; and one who markets his goods with a false oath.”
Notes and open questions — unreviewed
قَالَ " الْمُسْبِلُ إِزَارَهُ وَالْمَنَّانُ عَطَاءَهُ وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِبِ " .
Al-musbil refers to letting a garment hang or trail below its proper length; al-mannan repeatedly reminds or reproaches a recipient about a gift.
Do “lets his lower garment trail” and “reminds others of his gifts” convey these descriptions clearly?
عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ ح وَحَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ،
The passage gives two transmission routes before the shared report; both are retained distinctly.
Does the parenthetical marker preserve the switch to the second chain without disrupting the matn attribution?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Yahya ibn Khalaf narrated to us; Abd al-Ala narrated to us. (A second route:) Hisham ibn Ammar narrated to us; Ismail ibn Ayyash narrated to us. Both said: Muhammad ibn Ishaq narrated to us, from Mab ad ibn Kab ibn Malik, from Abu Qatadah, who said: The Messenger of Allah (peace and blessings be upon him) said: “Beware of swearing during a sale, for it may promote the goods, then wipe out [their blessing].”
Notes and open questions — unreviewed
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " إِيَّاكُمْ وَالْحَلِفَ فِي الْبَيْعِ فَإِنَّهُ يُنَفِّقُ ثُمَّ يَمْحَقُ " .
Yunaffiqu means the oath helps the merchandise sell or move, while yamhaqu means it is diminished or deprived of blessing; the blessing is implied rather than named.
Does the bracketed “their blessing” make the implied sense clear without over-interpreting?
Chapter 31
مَا جَاءَ فِيمَنْ بَاعَ نَخْلاً مُؤَبَّرًا أَوْ عَبْدًا لَهُ مَالٌ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hisham ibn Ammar narrated to us; Malik ibn Anas narrated to us, saying: Nafi narrated to me, from Ibn Umar, that the Prophet (peace and blessings be upon him) said: “Whoever buys date palms that have been pollinated, their fruit belongs to the seller unless the buyer stipulates otherwise.”
Muhammad ibn Rumh narrated to us; al-Layth ibn Sad informed us, from Nafi, from Ibn Umar, from the Prophet (peace and blessings be upon him), with a report of similar meaning.
Notes and open questions — unreviewed
أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ قَالَ " مَنِ اشْتَرَى نَخْلاً قَدْ أُبِّرَتْ فَثَمَرَتُهَا لِلْبَائِعِ إِلاَّ أَنْ يَشْتَرِطَ الْمُبْتَاعُ " .
Ubbirat refers to date palms whose flowers have been pollinated, traditionally by hand; the report assigns their existing fruit to the seller unless otherwise stipulated.
Does “have been pollinated” make the agricultural condition clear?
عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ بِنَحْوِهِ .
The second transmission is expressly described as being of similar meaning, not reproduced verbatim.
Does “with a report of similar meaning” preserve the source’s abbreviated second route?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Rumh informed us; al-Layth ibn Sad informed us. (A second chain:) Hisham ibn Ammar narrated to us; Sufyan ibn Uyaynah narrated to us. Both chains lead from Ibn Shihab al-Zuhri, from Salim ibn Abdullah ibn Umar, from Ibn Umar, that the Messenger of Allah (peace and blessings be upon him) said: “Whoever sells date palms that have been pollinated, their fruit belongs to the one who sold them, unless the buyer stipulates otherwise. Whoever buys an enslaved person who has property, that property belongs to the seller unless the buyer stipulates otherwise.”
Notes and open questions — unreviewed
أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ " مَنْ بَاعَ نَخْلاً قَدْ أُبِّرَتْ فَثَمَرَتُهَا لِلَّذِي بَاعَهَا إِلاَّ أَنْ يَشْتَرِطَ الْمُبْتَاعُ وَمَنِ ابْتَاعَ عَبْدًا وَلَهُ مَالٌ فَمَالُهُ لِلَّذِي بَاعَهُ إِلاَّ أَنْ يَشْتَرِطَ الْمُبْتَاعُ " .
The report assigns the fruit of pollinated palms and the property held by an enslaved person to the seller unless the buyer stipulates otherwise.
Does “an enslaved person who has property” accurately retain the source’s statement without implying independent legal ownership beyond the wording?
حَدَّثَنَا مُحَمَّدُ بْنُ رُمْحٍ،
The text combines two routes before they converge at Ibn Shihab al-Zuhri; both are retained.
Does this rendering make the convergence of the two routes understandable?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn al-Walid narrated to us; Muhammad ibn Jafar narrated to us; Shuʿbah narrated to us, from Abd Rabbih ibn Said, from Nafi, from Ibn Umar, from the Prophet (peace and blessings be upon him), that he said: “Whoever sells date palms and an enslaved person has combined the two in a single sale.”
Notes and open questions — unreviewed
عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ أَنَّهُ قَالَ " مَنْ بَاعَ نَخْلاً وَبَاعَ عَبْدًا جَمَعَهُمَا جَمِيعًا " .
The brief wording says the seller combines the palms and enslaved person together; it gives no further explanation of the legal consequence in this excerpt.
Does “combined the two in a single sale” preserve the wording without supplying an unstated ruling?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abd Rabbih ibn Khalid al-Numayri Abu al-Mughlis narrated to us; al-Fudayl ibn Sulayman narrated to us, from Musa ibn Uqbah, who narrated to me from Ishaq ibn Yahya ibn al-Walid ibn Ubadah ibn al-Samit, from Ubadah ibn al-Samit, who said: The Messenger of Allah (peace and blessings be upon him) ruled that the fruit of date palms belongs to whoever pollinated them, unless the buyer stipulates otherwise, and that the property of an enslaved person belongs to the one who sold him, unless the buyer stipulates otherwise.
Notes and open questions — unreviewed
قَالَ قَضَى رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ أَنَّ ثَمَرَ النَّخْلِ لِمَنْ أَبَّرَهَا إِلاَّ أَنْ يَشْتَرِطَ الْمُبْتَاعُ وَأَنَّ مَالَ الْمَمْلُوكِ لِمَنْ بَاعَهُ إِلاَّ أَنْ يَشْتَرِطَ الْمُبْتَاعُ .
The report states the default allocation of pollinated palm fruit and an enslaved person’s property, subject to the buyer’s stipulation.
Does “whoever pollinated them” accurately convey the person referred to by man abbaraha?
Chapter 32
النَّهْىِ عَنْ بَيْعِ الثِّمَارِ، قَبْلَ أَنْ يَبْدُوَ، صَلاَحُهَا
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Rumh narrated to us; al-Layth ibn Sad informed us, from Nafi, from Ibn Umar, from the Messenger of Allah (peace and blessings be upon him), who said: “Do not sell fruit until its ripeness becomes evident.” He prohibited this to both seller and buyer.
Notes and open questions — unreviewed
عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ " لاَ تَبِيعُوا الثَّمَرَةَ حَتَّى يَبْدُوَ صَلاَحُهَا " .
Yabdu salahuha means that the fruit’s soundness or ripeness becomes apparent; the report does not specify a particular sign.
Does “until its ripeness becomes evident” capture the general threshold without naming a specific sign?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Isa al-Misri narrated to us; Abdullah ibn Wahb narrated to us, from Yunus ibn Yazid, from Ibn Shihab, who narrated to me from Said ibn al-Musayyab and Abu Salamah ibn Abd al-Rahman, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) said: “Do not sell fruit until its ripeness becomes evident.”
Notes and open questions — unreviewed
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " لاَ تَبِيعُوا الثَّمَرَ حَتَّى يَبْدُوَ صَلاَحُهُ " .
The source repeats the general condition that the fruit’s soundness or ripeness must become apparent before sale.
Does “until its ripeness becomes evident” preserve the same unqualified threshold?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hisham ibn Ammar narrated to us; Sufyan narrated to us, from Ibn Jurayj, from Ata, from Jabir, that the Prophet (peace and blessings be upon him) forbade selling fruit until its ripeness becomes evident.
Notes and open questions — unreviewed
أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ نَهَى عَنْ بَيْعِ الثَّمَرِ حَتَّى يَبْدُوَ صَلاَحُهُ .
The report uses the general phrase for the fruit’s soundness or ripeness becoming apparent.
Does “until its ripeness becomes evident” preserve this condition clearly?