Sunan Ibn Majah
The Chapters on Business Transactions
كتاب التجارات
Chapter 41
مَا يُرْجَى مِنَ الْبَرَكَةِ فِي الْبُكُورِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Marwan Muhammad ibn Uthman al-Uthmani narrated to us; Muhammad ibn Maymun al-Madani narrated to us, from Abd al-Rahman ibn Abi al-Zinad, from his father, from al-Araj, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) said: “O Allah, bless my community’s early start on Thursday.”
Notes and open questions — unreviewed
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " اللَّهُمَّ بَارِكْ لأُمَّتِي فِي بُكُورِهَا يَوْمَ الْخَمِيسِ " .
Bukūr refers to setting out or undertaking activity early in the morning; this report specifies Thursday.
Does “early start on Thursday” convey bukūr naturally while retaining the weekday?
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; Ishaq ibn Jafar ibn Muhammad ibn Ali ibn al-Husayn narrated to us, from Abd al-Rahman ibn Abi Bakr al-Judani, from Nafi, from Ibn Umar, that the Prophet (peace and blessings be upon him) said: “O Allah, bless my community in its early mornings.”
Notes and open questions — unreviewed
أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ قَالَ " اللَّهُمَّ بَارِكْ لأُمَّتِي فِي بُكُورِهَا " .
Bukūr refers to setting out or undertaking activity early in the morning.
Does “in its early mornings” convey bukūr without narrowing its application?
Chapter 42
بَيْعِ الْمُصَرَّاةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Bakr ibn Abi Shaybah and Ali ibn Muhammad narrated to us. They said: Abu Usamah narrated to us, from Hisham ibn Hassan, from Muhammad ibn Sirin, from Abu Hurayrah, from the Prophet (peace and blessings be upon him), who said: “Whoever buys a muṣarrāt [an animal whose milk has been withheld to make its yield seem greater] has the option for three days. If he returns it, he must return with it one sāʿ of dates, not wheat.” That is, wheat.
Notes and open questions — unreviewed
عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ " مَنِ ابْتَاعَ مُصَرَّاةً فَهُوَ بِالْخِيَارِ ثَلاَثَةَ أَيَّامٍ فَإِنْ رَدَّهَا رَدَّ مَعَهَا صَاعًا مِنْ تَمْرٍ لاَ سَمْرَاءَ " .
Muṣarrāt describes an animal whose milk has been withheld in its udder before sale; the report gives the buyer a three-day option and specifies a sāʿ of dates as the return compensation.
Does the bracketed gloss make muṣarrāt understandable while preserving the three-day option and compensation?
يَعْنِي الْحِنْطَةَ .
The source separately glosses samrāʾ as wheat; it is retained after the quoted report as an explanatory note.
Does “That is, wheat” correctly render the compiler’s gloss?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Abd al-Malik ibn Abi al-Shawarib narrated to us; Abd al-Wahid ibn Ziyad narrated to us; Sadaqah ibn Said al-Hanafi narrated to us; Jumay ibn Umayr al-Taymi narrated to us; Abdullah ibn Umar narrated to us, who said: The Messenger of Allah (peace and blessings be upon him) said: “People, whoever sells a muhaffalah [an animal whose milk has been withheld before sale] has the option for three days. If he returns it, he must return with it twice the amount of its milk—or, he said, an amount equal to its milk—in wheat.”
Notes and open questions — unreviewed
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " يَا أَيُّهَا النَّاسُ مَنْ بَاعَ مُحَفَّلَةً فَهُوَ بِالْخِيَارِ ثَلاَثَةَ أَيَّامٍ فَإِنْ رَدَّهَا رَدَّ مَعَهَا مِثْلَىْ لَبَنِهَا - أَوْ قَالَ مِثْلَ لَبَنِهَا - قَمْحًا " .
Muḥaffalah is an animal whose milk has been accumulated or withheld to make its yield appear greater; mithlay labaniha is rendered as twice the quantity of its milk, with the transmitter’s alternative “equal to its milk” retained.
Does the translation clearly retain both the twofold amount and the narrator’s alternative wording?
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " يَا أَيُّهَا النَّاسُ مَنْ بَاعَ مُحَفَّلَةً فَهُوَ بِالْخِيَارِ ثَلاَثَةَ أَيَّامٍ فَإِنْ رَدَّهَا رَدَّ مَعَهَا مِثْلَىْ لَبَنِهَا - أَوْ قَالَ مِثْلَ لَبَنِهَا - قَمْحًا " .
The report specifies wheat as the compensation medium but gives no weight or measure unit.
Does “in wheat” preserve the wording without adding an unspecified unit?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Ismail narrated to us; Waki narrated to us; al-Masudi narrated to us, from Jabir, from Abu al-Duha, from Masruq, from Abdullah ibn Masud, who said: “I testify concerning the truthful and trustworthy Abu al-Qasim (peace and blessings be upon him) that he told us: ‘Selling animals whose milk has been withheld is deception, and deception is not lawful for a Muslim.’”
Notes and open questions — unreviewed
أَنَّهُ قَالَ أَشْهَدُ عَلَى الصَّادِقِ الْمَصْدُوقِ أَبِي الْقَاسِمِ ـ صلى الله عليه وسلم ـ أَنَّهُ حَدَّثَنَا قَالَ " بَيْعُ الْمُحَفَّلاَتِ خِلاَبَةٌ وَلاَ تَحِلُّ الْخِلاَبَةُ لِمُسْلِمٍ " .
Khilābah refers to deception or trickery in a sale; muḥaffalāt are animals whose milk has been withheld to make them appear more productive.
Does “deception” convey khilabah adequately while keeping the specific sale type clear?
أَنَّهُ قَالَ أَشْهَدُ عَلَى الصَّادِقِ الْمَصْدُوقِ أَبِي الْقَاسِمِ ـ صلى الله عليه وسلم ـ أَنَّهُ حَدَّثَنَا قَالَ " بَيْعُ الْمُحَفَّلاَتِ خِلاَبَةٌ وَلاَ تَحِلُّ الْخِلاَبَةُ لِمُسْلِمٍ " .
I testify concerning the truthful and believed Abu al-Qasim is an emphatic attestation introducing the report.
Does “I testify concerning the truthful and trustworthy” preserve the speaker’s emphatic preface?
Chapter 43
الْخَرَاجِ بِالضَّمَانِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Bakr ibn Abi Shaybah and Ali ibn Muhammad narrated to us. They said: Waki narrated to us, from Ibn Abi Dhib, from Makhlad ibn Khuffaf ibn Ima ibn Rahdah al-Ghifari, from Urwah ibn al-Zubayr, from Aishah, that the Messenger of Allah (peace and blessings be upon him) ruled: “The yield from an enslaved person belongs to the one who bears his liability.”
Notes and open questions — unreviewed
أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَضَى أَنَّ خَرَاجَ الْعَبْدِ بِضَمَانِهِ .
Kharaj al-abd bi-damanihi is a legal maxim linking the benefit or yield of an enslaved person to the party bearing liability for him.
Does “yield ... belongs to the one who bears his liability” convey the maxim without adding a specific kind of income?
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; Muslim ibn Khalid al-Zanji narrated to us; Hisham ibn Urwah narrated to us, from his father, from Aishah, that a man bought an enslaved person and put him to use. Then he found a defect in him and returned him. The man said, “Messenger of Allah, he has already generated income for me.” The Messenger of Allah (peace and blessings be upon him) said: “Yield goes with liability.”
Notes and open questions — unreviewed
اشْتَرَى عَبْدًا فَاسْتَغَلَّهُ ثُمَّ وَجَدَ بِهِ عَيْبًا فَرَدَّهُ .
Istaghallahu means the buyer derived use or yield from the enslaved person before discovering a defect and returning him.
Does “put him to use” retain the general meaning without specifying a kind of labor?
فَقَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " الْخَرَاجُ بِالضَّمَانِ " .
Al-kharaj bi-al-daman is the legal maxim that yield belongs to the party who bears the liability or risk.
Does “Yield goes with liability” preserve the compact legal maxim clearly?
Chapter 44
عُهْدَةِ الرَّقِيقِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Abd Allah ibn Numayr narrated to us; Abdah ibn Sulayman narrated to us, from Said, from Qatadah, from al-Hasan—if Allah wills, from Samurah ibn Jundub—who said: The Messenger of Allah (peace and blessings be upon him) said: “The liability period for an enslaved person is three days.”
Notes and open questions — unreviewed
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " عُهْدَةُ الرَّقِيقِ ثَلاَثَةُ أَيَّامٍ " .
Uhdat al-raqiq refers to a period of responsibility or warranty for defects in a purchased enslaved person; the text states three days without elaboration.
Does “liability period” convey uhda without imposing a modern warranty concept too strongly?
إِنْ شَاءَ اللَّهُ عَنْ سَمُرَةَ بْنِ جُنْدُبٍ،
The isnad inserts in sha Allah before Samurah ibn Jundub, preserving uncertainty in the transmission from al-Hasan.
Does the parenthetical qualification retain the chain’s uncertainty?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Amr ibn Rafi narrated to us; Hushaym narrated to us, from Yunus ibn Ubayd, from al-Hasan, from Uqbah ibn Amir, that the Messenger of Allah (peace and blessings be upon him) said: “There is no liability period after four [days].”
Notes and open questions — unreviewed
أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ " لاَ عُهْدَةَ بَعْدَ أَرْبَعٍ " .
The Arabic says “no ʿuhdah after four” and omits the counted noun; in context, it likely refers to days and a post-sale liability period.
Does the bracketed “[days]” make the implied duration clear without concealing that it is absent from the wording?
Chapter 45
مَنْ بَاعَ عَيْبًا فَلْيُبَيِّنْهُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar narrated to us; Wahb ibn Jarir narrated to us; my father narrated to us: I heard Yahya ibn Ayyub relate from Yazid ibn Abi Habib, from Abd al-Rahman ibn Shumasah, from Uqbah ibn Amir, who said: I heard the Messenger of Allah (peace and blessings be upon him) say: “A Muslim is the brother of a Muslim. It is not lawful for a Muslim to sell his brother an item with a defect unless he makes that defect clear to him.”
Notes and open questions — unreviewed
قَالَ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ " الْمُسْلِمُ أَخُو الْمُسْلِمِ وَلاَ يَحِلُّ لِمُسْلِمٍ بَاعَ مِنْ أَخِيهِ بَيْعًا فِيهِ عَيْبٌ إِلاَّ بَيَّنَهُ لَهُ " .
The obligation is to disclose a defect in the item sold; the report does not specify the defect’s nature.
Does “makes that defect clear to him” express the disclosure obligation naturally?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abd al-Wahhab ibn al-Dahhak narrated to us; Baqiyyah ibn al-Walid narrated to us, from Muawiyah ibn Yahya, from Makhul and Sulayman ibn Musa, from Wathilah ibn al-Asqa, who said: I heard the Messenger of Allah (peace and blessings be upon him) say: “Whoever sells an item with a defect without disclosing it remains under Allah’s displeasure, and the angels continue to curse him.”
Notes and open questions — unreviewed
قَالَ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ " مَنْ بَاعَ عَيْبًا لَمْ يُبَيِّنْهُ لَمْ يَزَلْ فِي مَقْتٍ مِنَ اللَّهِ وَلَمْ تَزَلِ الْمَلاَئِكَةُ تَلْعَنُهُ " .
Maqt denotes divine anger or displeasure; the report says the person remains in it and continues to be cursed by the angels.
Does “remains under Allah’s displeasure” convey lam yazal fi maqtin min Allah naturally?
Chapter 46
النَّهْىِ عَنِ التَّفْرِيقِ، بَيْنَ السَّبْىِ
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; Sufyan narrated to us, from Jabir, from al-Qasim ibn Abd al-Rahman, from his father, from Abdullah ibn Masud, who said: When captives were brought to the Prophet (peace and blessings be upon him), he would allocate an entire family together, disliking that they be separated from one another.
Notes and open questions — unreviewed
قَالَ كَانَ النَّبِيُّ ـ صلى الله عليه وسلم ـ إِذَا أُتِيَ بِالسَّبْىِ أَعْطَى أَهْلَ الْبَيْتِ جَمِيعًا كَرَاهِيَةَ أَنْ يُفَرِّقَ بَيْنَهُمْ .
The report says the Prophet gave the members of a household together when distributing captives, because he disliked separating them.
Does “allocate an entire family together” convey the distribution context without specifying a particular recipient?
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; Affan narrated to us, from Hammad; al-Hajjaj informed us, from al-Hakam, from Maymun ibn Abi Shabib, from Ali, who said: The Messenger of Allah (peace and blessings be upon him) gave me two enslaved young men who were brothers. I sold one of them, and he said, “What happened to the two young men?” I replied, “I sold one of them.” He said, “Bring him back.”
Notes and open questions — unreviewed
قُلْتُ بِعْتُ أَحَدَهُمَا قَالَ " رُدَّهُ " .
Ruddahu literally means “return him”; the report does not state how Ali was to restore the sold young man or arrange reunification.
Does “Bring him back” preserve the command without specifying a method of reacquisition?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Umar ibn al-Hayyaj narrated to us; Ubayd Allah ibn Musa narrated to us; Ibrahim ibn Ismail informed us, from Taliq ibn Imran, from Abu Burdah, from Abu Musa, who said: The Messenger of Allah (peace and blessings be upon him) cursed whoever separates a mother from her child or one brother from another.
Notes and open questions — unreviewed
قَالَ لَعَنَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ مَنْ فَرَّقَ بَيْنَ الْوَالِدَةِ وَوَلَدِهَا وَبَيْنَ الأَخِ وَبَيْنَ أَخِيهِ .
The report names separation of a mother and child and of brothers; its immediate context concerns the division or sale of captives.
Does the literal wording preserve both kinship pairs without adding a captivity qualifier absent here?
Chapter 47
شِرَاءِ الرَّقِيقِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar narrated to us; Abbad ibn Layth, an associate of al-Karabisi, narrated to us; Abd al-Majid ibn Wahb narrated to us. He said: al-Adda ibn Khalid ibn Hawdhah said to me, “Shall I read you a document the Messenger of Allah (peace and blessings be upon him) wrote for me?” I said, “Yes.” He brought out a document for me, and it read: “This is what al-Adda ibn Khalid ibn Hawdhah bought from Muhammad, the Messenger of Allah (peace and blessings be upon him). He bought from him an enslaved man or woman, free of illness, concealed defect, and dishonesty. This is a Muslim’s sale to a Muslim.”
Notes and open questions — unreviewed
فَأَخْرَجَ لِي كِتَابًا فَإِذَا فِيهِ " هَذَا مَا اشْتَرَى الْعَدَّاءُ بْنُ خَالِدِ بْنِ هَوْذَةَ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ اشْتَرَى مِنْهُ عَبْدًا أَوْ أَمَةً لاَ دَاءَ وَلاَ غَائِلَةَ وَلاَ خِبْثَةَ بَيْعَ الْمُسْلِمِ لِلْمُسْلِمِ " .
The contract lists lā dāʾ, lā ghāʾilah, and lā khibthah as assurances about the enslaved person; ghāʾilah and khibthah are uncommon terms whose exact distinctions are uncertain.
Do “concealed defect” and “dishonesty” adequately distinguish ghāʾilah and khibthah in this sale document?
صَاحِبُ الْكَرَابِيسِيِّ حَدَّثَنَا عَبْدُ الْمَجِيدِ بْنُ وَهْبٍ،
Sahib al-karabisi is retained as an association with al-Karabisi; the phrase may also function as an occupational descriptor.
Does “an associate of al-Karabisi” preserve sahib without assuming a formal role?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abd Allah ibn Said narrated to us; Abu Khalid al-Ahmar narrated to us, from Ibn Ajlan, from Amr ibn Shuayb, from his father, from his grandfather, who said: The Messenger of Allah (peace and blessings be upon him) said: “When one of you buys an enslaved woman, let him say: ‘O Allah, I ask You for the good in her and the good disposition You created in her, and I seek refuge in You from the evil in her and the evil disposition You created in her.’ And let him pray for blessing. When one of you buys a camel, let him take hold of the top of its hump, pray for blessing, and say the same.”
Notes and open questions — unreviewed
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " إِذَا اشْتَرَى أَحَدُكُمُ الْجَارِيَةَ فَلْيَقُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا وَخَيْرَ مَا جَبَلْتَهَا عَلَيْهِ وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا جَبَلْتَهَا عَلَيْهِ وَلْيَدْعُ بِالْبَرَكَةِ وَإِذَا اشْتَرَى أَحَدُكُمْ بَعِيرًا فَلْيَأْخُذْ بِذِرْوَةِ سَنَامِهِ وَلْيَدْعُ بِالْبَرَكَةِ وَلْيَقُلْ مِثْلَ ذَلِكَ " .
Ma jabaltaha alayhi means the qualities or disposition the person was created with; it is rendered as disposition for natural English.
Does “the good disposition You created in her” preserve the sense of ma jabaltaha alayhi?
قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " إِذَا اشْتَرَى أَحَدُكُمُ الْجَارِيَةَ فَلْيَقُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا وَخَيْرَ مَا جَبَلْتَهَا عَلَيْهِ وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا جَبَلْتَهَا عَلَيْهِ وَلْيَدْعُ بِالْبَرَكَةِ وَإِذَا اشْتَرَى أَحَدُكُمْ بَعِيرًا فَلْيَأْخُذْ بِذِرْوَةِ سَنَامِهِ وَلْيَدْعُ بِالْبَرَكَةِ وَلْيَقُلْ مِثْلَ ذَلِكَ " .
Dhirwat sanamihi is the uppermost part of the camel’s hump; rendered as the top of its hump.
Does “take hold of the top of its hump” retain the physical instruction?
Chapter 48
الصَّرْفِ وَمَا لاَ يَجُوزُ مُتَفَاضِلاً يَدًا بِيَدٍ
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, Hisham ibn Ammar, Nasr ibn Ali, and Muhammad ibn al-Sabbah narrated to us. They said: Sufyan ibn Uyaynah narrated to us, from al-Zuhri, from Malik ibn Aws ibn al-Hadathan al-Nasri, who said: I heard Umar ibn al-Khattab say that the Messenger of Allah (peace and blessings be upon him) said: “Gold for gold is usury unless exchanged hand to hand; wheat for wheat is usury unless exchanged hand to hand; barley for barley is usury unless exchanged hand to hand; and dates for dates are usury unless exchanged hand to hand.”
Notes and open questions — unreviewed
يَقُولُ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " الذَّهَبُ بِالذَّهَبِ رِبًا إِلاَّ هَاءَ وَهَاءَ وَالْبُرُّ بِالْبُرِّ رِبًا إِلاَّ هَاءَ وَهَاءَ وَالشَّعِيرُ بِالشَّعِيرِ رِبًا إِلاَّ هَاءَ وَهَاءَ وَالتَّمْرُ بِالتَّمْرِ رِبًا إِلاَّ هَاءَ وَهَاءَ " .
Hāʾ wa-hāʾ is an idiom for immediate, reciprocal exchange—each side handing over its portion on the spot.
Does “exchanged hand to hand” convey the immediate exchange required by hāʾ wa-hāʾ?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Humayd ibn Masadah narrated to us; Yazid ibn Zuray narrated to us. (A second chain:) Muhammad ibn Khalid ibn Khidash narrated to us; Ismail ibn Ulayyah narrated to us. Both said: Salamah ibn Alqamah al-Tamimi narrated to us; Muhammad ibn Sirin narrated to us that Muslim ibn Yasar and Abdullah ibn Ubayd related to him. They said: Ubadah ibn al-Samit and Muawiyah happened to meet at a residence, either a church or a synagogue. Ubadah ibn al-Samit related to them: The Messenger of Allah (peace and blessings be upon him) forbade us to exchange silver for silver, gold for gold, wheat for wheat, barley for barley, and dates for dates. One of the two narrators added, “and salt for salt”; the other did not mention it. He commanded us to exchange wheat for barley and barley for wheat hand to hand, at whatever rate we wished.
Notes and open questions — unreviewed
جَمَعَ الْمَنْزِلُ بَيْنَ عُبَادَةَ بْنِ الصَّامِتِ وَمُعَاوِيَةَ إِمَّا فِي كَنِيسَةٍ وَإِمَّا فِي بِيعَةٍ فَحَدَّثَهُمْ عُبَادَةُ بْنُ الصَّامِتِ فَقَالَ نَهَانَا رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ عَنْ بَيْعِ الْوَرِقِ بِالْوَرِقِ وَالذَّهَبِ بِالذَّهَبِ وَالْبُرِّ بِالْبُرِّ وَالشَّعِيرِ بِالشَّعِيرِ وَالتَّمْرِ بِالتَّمْرِ - قَالَ أَحَدُهُمَا وَالْمِلْحِ بِالْمِلْحِ وَلَمْ يَقُلْهُ الآخَرُ - وَأَمَرَنَا أَنْ نَبِيعَ الْبُرَّ بِالشَّعِيرِ وَالشَّعِيرَ بِالْبُرِّ يَدًا بِيَدٍ كَيْفَ شِئْنَا .
The text explicitly reports a difference between the two transmitters: one includes salt for salt and the other omits it.
Does “One of the two narrators added ... the other did not mention it” clearly preserve the variant?
جَمَعَ الْمَنْزِلُ بَيْنَ عُبَادَةَ بْنِ الصَّامِتِ وَمُعَاوِيَةَ إِمَّا فِي كَنِيسَةٍ وَإِمَّا فِي بِيعَةٍ فَحَدَّثَهُمْ عُبَادَةُ بْنُ الصَّامِتِ فَقَالَ نَهَانَا رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ عَنْ بَيْعِ الْوَرِقِ بِالْوَرِقِ وَالذَّهَبِ بِالذَّهَبِ وَالْبُرِّ بِالْبُرِّ وَالشَّعِيرِ بِالشَّعِيرِ وَالتَّمْرِ بِالتَّمْرِ - قَالَ أَحَدُهُمَا وَالْمِلْحِ بِالْمِلْحِ وَلَمْ يَقُلْهُ الآخَرُ - وَأَمَرَنَا أَنْ نَبِيعَ الْبُرَّ بِالشَّعِيرِ وَالشَّعِيرَ بِالْبُرِّ يَدًا بِيَدٍ كَيْفَ شِئْنَا .
The phrase yadan bi-yad requires immediate, hand-to-hand exchange; kayfa shiʾna indicates flexibility in the rate or quantity for the different commodities.
Does “hand to hand, at whatever rate we wished” express both conditions?
جَمَعَ الْمَنْزِلُ بَيْنَ عُبَادَةَ بْنِ الصَّامِتِ وَمُعَاوِيَةَ إِمَّا فِي كَنِيسَةٍ وَإِمَّا فِي بِيعَةٍ فَحَدَّثَهُمْ عُبَادَةُ بْنُ الصَّامِتِ فَقَالَ نَهَانَا رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ عَنْ بَيْعِ الْوَرِقِ بِالْوَرِقِ وَالذَّهَبِ بِالذَّهَبِ وَالْبُرِّ بِالْبُرِّ وَالشَّعِيرِ بِالشَّعِيرِ وَالتَّمْرِ بِالتَّمْرِ - قَالَ أَحَدُهُمَا وَالْمِلْحِ بِالْمِلْحِ وَلَمْ يَقُلْهُ الآخَرُ - وَأَمَرَنَا أَنْ نَبِيعَ الْبُرَّ بِالشَّعِيرِ وَالشَّعِيرَ بِالْبُرِّ يَدًا بِيَدٍ كَيْفَ شِئْنَا .
Kanisah and biʿah are rendered as church and synagogue respectively; the narrator presents them as alternatives for the meeting place.
Does “either a church or a synagogue” preserve the two alternatives?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Bakr ibn Abi Shaybah narrated to us; Yala ibn Ubayd narrated to us; Fudayl ibn Ghazwan narrated to us, from Ibn Abi Nuam, from Abu Hurayrah, from the Prophet (peace and blessings be upon him), who said: “Silver for silver, gold for gold, barley for barley, and wheat for wheat, like for like.”
Notes and open questions — unreviewed
عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ " الْفِضَّةُ بِالْفِضَّةِ وَالذَّهَبُ بِالذَّهَبِ وَالشَّعِيرُ بِالشَّعِيرِ وَالْحِنْطَةُ بِالْحِنْطَةِ مِثْلاً بِمِثْلٍ " .
Mithlan bi-mithl means equal quantities or like for like; no hand-to-hand condition is stated in this wording.
Does “like for like” preserve the equality requirement without adding a separate timing condition?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Saʿid reported: The Prophet used to provide us with dates from the dates of al-Jamʿ. We would exchange them for dates of better quality and add to the price. The Messenger of Allah said: ‘One sāʿ of dates for two sāʿs is not permissible, nor one dirham for two dirhams. A dirham is for a dirham and a dinar for a dinar; there is to be no surplus between them except by weight.’
Notes and open questions — unreviewed
Al-Jamʿ is retained as a place or type designation in the source; the report itself does not explain it. The final phrase, ‘except by weight,’ is translated literally, although its precise intended qualification is unclear.
قَالَ كَانَ النَّبِيُّ ـ صلى الله عليه وسلم ـ يَرْزُقُنَا تَمْرًا مِنْ تَمْرِ الْجَمْعِ فَنَسْتَبْدِلُ بِهِ تَمْرًا هُوَ أَطْيَبُ مِنْهُ وَنَزِيدُ فِي السِّعْرِ فَقَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " لاَ يَصْلُحُ صَاعُ تَمْرٍ بِصَاعَيْنِ وَلاَ دِرْهَمٌ بِدِرْهَمَيْنِ وَالدِّرْهَمُ بِالدِّرْهَمِ وَالدِّينَارُ بِالدِّينَارِ لاَ فَضْلَ بَيْنَهُمَا إِلاَّ وَزْنًا " .
The closing phrase ‘there is no surplus between them except by weight’ is syntactically unusual and its intended qualification is not explicit.
Does ‘except by weight’ qualify how equivalence is established, or is another nuance intended?