book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مُعَيْقِيبٍ الدَّوْسِيِّ، مِثْلُ ذَلِكَ . قَالَ مَالِكٌ وَهُوَ الأَمْرُ عِنْدَنَا . قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنْ لاَ تُبَاعَ الْحِنْطَةُ بِالْحِنْطَةِ وَلاَ التَّمْرُ بِالتَّمْرِ وَلاَ الْحِنْطَةُ بِالتَّمْرِ وَلاَ التَّمْرُ بِالزَّبِيبِ وَلاَ الْحِنْطَةُ بِالزَّبِيبِ وَلاَ شَىْءٌ مِنَ الطَّعَامِ كُلِّهِ إِلاَّ يَدًا بِيَدٍ فَإِنْ دَخَلَ شَيْئًا مِنْ ذَلِكَ الأَجَلُ لَمْ يَصْلُحْ وَكَانَ حَرَامًا وَلاَ شَىْءَ مِنَ الأُدْمِ كُلِّهَا إِلاَّ يَدًا بِيَدٍ . قَالَ مَالِكٌ وَلاَ يُبَاعُ شَىْءٌ مِنَ الطَّعَامِ وَالأُدْمِ إِذَا كَانَ مِنْ صِنْفٍ وَاحِدٍ اثْنَانِ بِوَاحِدٍ فَلاَ يُبَاعُ مُدُّ حِنْطَةٍ بِمُدَّىْ حِنْطَةٍ وَلاَ مُدُّ تَمْرٍ بِمُدَّىْ تَمْرٍ وَلاَ مُدُّ زَبِيبٍ بِمُدَّىْ زَبِيبٍ وَلاَ مَا أَشْبَهَ ذَلِكَ مِنَ الْحُبُوبِ وَالأُدْمِ كُلِّهَا إِذَا كَانَ مِنْ صِنْفٍ وَاحِدٍ وَإِنْ كَانَ يَدًا بِيَدٍ إِنَّمَا ذَلِكَ بِمَنْزِلَةِ الْوَرِقِ بِالْوَرِقِ وَالذَّهَبِ بِالذَّهَبِ لاَ يَحِلُّ فِي شَىْءٍ مِنْ ذَلِكَ الْفَضْلُ وَلاَ يَحِلُّ إِلاَّ مِثْلاً بِمِثْلٍ يَدًا بِيَدٍ . قَالَ مَالِكٌ وَإِذَا اخْتَلَفَ مَا يُكَالُ أَوْ يُوزَنُ مِمَّا يُؤْكَلُ أَوْ يُشْرَبُ فَبَانَ اخْتِلاَفُهُ فَلاَ بَأْسَ أَنْ يُؤْخَذَ مِنْهُ اثْنَانِ بِوَاحِدٍ يَدًا بِيَدٍ وَلاَ بَأْسَ أَنْ يُؤْخَذَ صَاعٌ مِنْ تَمْرٍ بِصَاعَيْنِ مِنْ حِنْطَةٍ وَصَاعٌ مِنْ تَمْرٍ بِصَاعَيْنِ مِنْ زَبِيبٍ وَصَاعٌ مِنْ حِنْطَةٍ بِصَاعَيْنِ مِنْ سَمْنٍ فَإِذَا كَانَ الصِّنْفَانِ مِنْ هَذَا مُخْتَلِفَيْنِ فَلاَ بَأْسَ بِاثْنَيْنِ مِنْهُ بِوَاحِدٍ أَوْ أَكْثَرَ مِنْ ذَلِكَ يَدًا بِيَدٍ فَإِنْ دَخَلَ ذَلِكَ الأَجَلُ فَلاَ يَحِلُّ . قَالَ مَالِكٌ وَلاَ تَحِلُّ صُبْرَةُ الْحِنْطَةِ بِصُبْرَةِ الْحِنْطَةِ وَلاَ بَأْسَ بِصُبْرَةِ الْحِنْطَةِ بِصُبْرَةِ التَّمْرِ يَدًا بِيَدٍ وَذَلِكَ أَنَّهُ لاَ بَأْسَ أَنْ يُشْتَرَى الْحِنْطَةُ بِالتَّمْرِ جِزَافًا . قَالَ مَالِكٌ وَكُلُّ مَا اخْتَلَفَ مِنَ الطَّعَامِ وَالأُدْمِ فَبَانَ اخْتِلاَفُهُ فَلاَ بَأْسَ أَنْ يُشْتَرَى بَعْضُهُ بِبَعْضٍ جِزَافًا يَدًا بِيَدٍ فَإِنْ دَخَلَهُ الأَجَلُ فَلاَ خَيْرَ فِيهِ وَإِنَّمَا اشْتِرَاءُ ذَلِكَ جِزَافًا كَاشْتِرَاءِ بَعْضِ ذَلِكَ بِالذَّهَبِ وَالْوَرِقِ جِزَافًا . قَالَ مَالِكٌ وَذَلِكَ أَنَّكَ تَشْتَرِي الْحِنْطَةَ بِالْوَرِقِ جِزَافًا وَالتَّمْرَ بِالذَّهَبِ جِزَافًا فَهَذَا حَلاَلٌ لاَ بَأْسَ بِهِ . قَالَ مَالِكٌ وَمَنْ صَبَّرَ صُبْرَةَ طَعَامٍ وَقَدْ عَلِمَ كَيْلَهَا ثُمَّ بَاعَهَا جِزَافًا وَكَتَمَ الْمُشْتَرِي كَيْلَهَا فَإِنَّ ذَلِكَ لاَ يَصْلُحُ فَإِنْ أَحَبَّ الْمُشْتَرِي أَنْ يَرُدَّ ذَلِكَ الطَّعَامَ عَلَى الْبَائِعِ رَدَّهُ بِمَا كَتَمَهُ كَيْلَهُ وَغَرَّهُ وَكَذَلِكَ كُلُّ مَا عَلِمَ الْبَائِعُ كَيْلَهُ وَعَدَدَهُ مِنَ الطَّعَامِ وَغَيْرِهِ ثُمَّ بَاعَهُ جِزَافًا وَلَمْ يَعْلَمِ الْمُشْتَرِي ذَلِكَ فَإِنَّ الْمُشْتَرِيَ إِنْ أَحَبَّ أَنْ يَرُدَّ ذَلِكَ عَلَى الْبَائِعِ رَدَّهُ وَلَمْ يَزَلْ أَهْلُ الْعِلْمِ يَنْهَوْنَ عَنْ ذَلِكَ . قَالَ مَالِكٌ وَلاَ خَيْرَ فِي الْخُبْزِ قُرْصٍ بِقُرْصَيْنِ وَلاَ عَظِيمٍ بِصَغِيرٍ إِذَا كَانَ بَعْضُ ذَلِكَ أَكْبَرَ مِنْ بَعْضٍ فَأَمَّا إِذَا كَانَ يَتَحَرَّى أَنْ يَكُونَ مِثْلاً بِمِثْلٍ فَلاَ بَأْسَ بِهِ وَإِنْ لَمْ يُوزَنْ . قَالَ مَالِكٌ لاَ يَصْلُحُ مُدُّ زُبْدٍ وَمُدُّ لَبَنٍ بِمُدَّىْ زُبْدٍ وَهُوَ مِثْلُ الَّذِي وَصَفْنَا مِنَ التَّمْرِ الَّذِي يُبَاعُ صَاعَيْنِ مِنْ كَبِيسٍ وَصَاعًا مِنْ حَشَفٍ بِثَلاَثَةِ أَصْوُعٍ مِنْ عَجْوَةٍ حِينَ قَالَ لِصَاحِبِهِ إِنَّ صَاعَيْنِ مِنْ كَبِيسٍ بِثَلاَثَةِ أَصْوُعٍ مِنَ الْعَجْوَةِ لاَ يَصْلُحُ . فَفَعَلَ ذَلِكَ لِيُجِيزَ بَيْعَهُ وَإِنَّمَا جَعَلَ صَاحِبُ اللَّبَنِ اللَّبَنَ مَعَ زُبْدِهِ لِيَأْخُذَ فَضْلَ زُبْدِهِ عَلَى زُبْدِ صَاحِبِهِ حِينَ أَدْخَلَ مَعَهُ اللَّبَنَ . قَالَ مَالِكٌ وَالدَّقِيقُ بِالْحِنْطَةِ مِثْلاً بِمِثْلٍ لاَ بَأْسَ بِهِ وَذَلِكَ لأَنَّهُ أَخْلَصَ الدَّقِيقَ فَبَاعَهُ بِالْحِنْطَةِ مِثْلاً بِمِثْلٍ وَلَوْ جَعَلَ نِصْفَ الْمُدِّ مِنْ دَقِيقٍ وَنِصْفَهُ مِنْ حِنْطَةٍ فَبَاعَ ذَلِكَ بِمُدٍّ مِنْ حِنْطَةٍ كَانَ ذَلِكَ مِثْلَ الَّذِي وَصَفْنَا لاَ يَصْلُحُ لأَنَّهُ إِنَّمَا أَرَادَ أَنْ يَأْخُذَ فَضْلَ حِنْطَتِهِ الْجَيِّدَةِ حَتَّى جَعَلَ مَعَهَا الدَّقِيقَ فَهَذَا لاَ يَصْلُحُ .

hadith_text_en:
Yahya related to me from Malik that he had heard the same as that
from al-Qasim ibn Muhammad from Ibn Muayqib ad-Dawsi.

Malik
said, "This is the way of doing things among us . "

Malik
said, "The generally agreed on way of doing things among us is that
wheat is not sold for wheat, dates for dates, wheat for dates, dates
for raisins, wheat for raisins, nor any kind of food sold for food at
all, except from hand to hand. If there is any sort of delayed terms
in the transaction, it is not good. It is haram. Condiments are not
bartered except from hand to hand."

Malik said, "Food and
condiments are not bartered when they are the same type, two of one
kind for one of the other. A mudd of wheat is not sold for two mudds
of wheat, nor a mudd of dates for two mudds of dates, nor a mudd of
raisins for two mudds of raisins, nor is anything of that sort done
with grains and condiments when they are of one kind, even if it is
hand to hand.

"This is the same position as silver for silver
and gold for gold. No increase is halal in the transaction, and only
like for like, from hand to hand is halal."

Malik said, "If
there is a clear difference in foodstuffs which are measured and
weighed, there is no harm in taking two of one kind for one of
another, hand to hand. There is no harm in taking a sa of dates for
two sa of wheat, and a sa of dates for two sa of raisins, and a sa of
wheat for two sa of ghee. If the two sorts in the transaction are
different, there is no harm in two for one or more than that from hand
to hand. If delayed terms enter into the sale, it is not halal ."

Malik said, "It is not halal to trade a heap of wheat for a heap
of wheat. There is no harm in a heap of wheat for a heap of dates,
from hand to hand. That is because there is no harm in buying wheat
with dates without precise measurement."

Malik said, "With
kinds of foods and condiments that differ from each other, and the
difference is clear, there is no harm in bartering one kind for
another, without precise measurement from hand to hand. If delayed
terms enter into the sale, there is no good in it. Bartering such
things without precise measurement is like buying it with gold and
silver without measuring precisely."

Malik said, "That is
because you buy wheat with silver without measuring precisely, and
dates with gold without measuring precisely, and it is halal. There is
no harm in it."

Malik said, "It is not good for someone to
make a heap of food, knowing its measure and then to sell it as if it
had not been measured precisely, concealing its measure from the
buyer. If the buyer wants to return that food to the seller, he can,
because he concealed its measure and so it is an uncertain
transaction. This is done with any kind of food or other goods whose
measure and number the seller knows, and which he then sells without
measurement and the buyer does not know that. If the buyer wants to
return that to the seller, he can return t. The people of knowledge
still forbid such a transaction."

Malik said, "There is no
good in selling one round loaf of bread for two round loaves, nor
large for small when some of them are bigger than others. When care is
taken that they are like for like, there is no harm in the sale, even
if they are not weighed."

Malik said, "It is not good to sell
a mudd of butter and a mudd of milk for two mudds of butter. This is
like what we described of selling dates when two sa of kabis and a sa
of poor quality dates were sold for three sa of ajwa dates after the
buyer had said to the seller, 'Two sa of kabis dates for three sa of
ajwa dates is not good,' and then he did that to make the transaction
possible. The owner of the milk puts the milk with his butter so that
he can use the superiority of his butter over the butter of the other
party to put his milk in with it."

Malik said, "Flour for
wheat is like for like, and there is no harm in that. That is if he
does not mix up anything with the flour and sell it for wheat, like
for like. Had he put half a mudd of flour and half of wheat, and then
sold that for a mudd of wheat, it would be like what we described, and
it would not be good because he would want to use the superiority of
his good wheat to put flour along with it. Such a transaction is not
good."


book_title_en: Muwatta Malik

book_author_en: Imam Malik ibn Anas

book_title_ar: موطأ مالك

book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب البيوع

hadith_chapter_name_en: Business Transactions

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي مَرْيَمَ، أَنَّهُ سَأَلَ سَعِيدَ بْنَ الْمُسَيَّبِ فَقَالَ إِنِّي رَجُلٌ أَبْتَاعُ الطَّعَامَ يَكُونُ مِنَ الصُّكُوكِ بِالْجَارِ فَرُبَّمَا ابْتَعْتُ مِنْهُ بِدِينَارٍ وَنِصْفِ دِرْهَمٍ فَأُعْطَى بِالنِّصْفِ طَعَامًا . فَقَالَ سَعِيدٌ لاَ وَلَكِنْ أَعْطِ أَنْتَ دِرْهَمًا وَخُذْ بَقِيَّتَهُ طَعَامًا .

hadith_text_en:
Yahya related to me from Malik that Muhammad ibn Abdullah ibn Abi
Maryam asked Said ibn al-Musayyab's advice. "I am a man who buys food
with receipts from al-Jar. Perhaps I will buy something for a dinar
and half a dirham, and will be given food for a half." Said said, "No.
You give a dirham, and take the rest in food." (A half dirham did not
exist as a coin.)


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ مُحَمَّدَ بْنَ سِيرِينَ، كَانَ يَقُولُ لاَ تَبِيعُوا الْحَبَّ فِي سُنْبُلِهِ حَتَّى يَبْيَضَّ . قَالَ مَالِكٌ مَنِ اشْتَرَى طَعَامًا بِسِعْرٍ مَعْلُومٍ إِلَى أَجَلٍ مُسَمًّى فَلَمَّا حَلَّ الأَجَلُ قَالَ الَّذِي عَلَيْهِ الطَّعَامُ لِصَاحِبِهِ لَيْسَ عِنْدِي طَعَامٌ فَبِعْنِي الطَّعَامَ الَّذِي لَكَ عَلَىَّ إِلَى أَجَلٍ . فَيَقُولُ صَاحِبُ الطَّعَامِ هَذَا لاَ يَصْلُحُ لأَنَّهُ قَدْ نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ بَيْعِ الطَّعَامِ حَتَّى يُسْتَوْفَى . فَيَقُولُ الَّذِي عَلَيْهِ الطَّعَامُ لِغَرِيمِهِ فَبِعْنِي طَعَامًا إِلَى أَجَلٍ حَتَّى أَقْضِيَكَهُ . فَهَذَا لاَ يَصْلُحُ لأَنَّهُ إِنَّمَا يُعْطِيهِ طَعَامًا ثُمَّ يَرُدُّهُ إِلَيْهِ . فَيَصِيرُ الذَّهَبُ الَّذِي أَعْطَاهُ ثَمَنَ الَّذِي كَانَ لَهُ عَلَيْهِ وَيَصِيرُ الطَّعَامُ الَّذِي أَعْطَاهُ مُحَلَّلاً فِيمَا بَيْنَهُمَا وَيَكُونُ ذَلِكَ إِذَا فَعَلاَهُ بَيْعَ الطَّعَامِ قَبْلَ أَنْ يُسْتَوْفَى . قَالَ مَالِكٌ فِي رَجُلٍ لَهُ عَلَى رَجُلٍ طَعَامٌ ابْتَاعَهُ مِنْهُ وَلِغَرِيمِهِ عَلَى رَجُلٍ طَعَامٌ مِثْلُ ذَلِكَ الطَّعَامِ فَقَالَ الَّذِي عَلَيْهِ الطَّعَامُ لِغَرِيمِهِ أُحِيلُكَ عَلَى غَرِيمٍ لِي عَلَيْهِ مِثْلُ الطَّعَامِ الَّذِي لَكَ عَلَىَّ بِطَعَامِكَ الَّذِي لَكَ عَلَىَّ . قَالَ مَالِكٌ إِنْ كَانَ الَّذِي عَلَيْهِ الطَّعَامُ إِنَّمَا هُوَ طَعَامٌ ابْتَاعَهُ فَأَرَادَ أَنْ يُحِيلَ غَرِيمَهُ بِطَعَامٍ ابْتَاعَهُ فَإِنَّ ذَلِكَ لاَ يَصْلُحُ وَذَلِكَ بَيْعُ الطَّعَامِ قَبْلَ أَنْ يُسْتَوْفَى فَإِنْ كَانَ الطَّعَامُ سَلَفًا حَالاًّ فَلاَ بَأْسَ أَنْ يُحِيلَ بِهِ غَرِيمَهُ لأَنَّ ذَلِكَ لَيْسَ بِبَيْعٍ وَلاَ يَحِلُّ بَيْعُ الطَّعَامِ قَبْلَ أَنْ يُسْتَوْفَى لِنَهْىِ رَسُولِ اللَّهِ صلى الله عليه وسلم عَنْ ذَلِكَ غَيْرَ أَنَّ أَهْلَ الْعِلْمِ قَدِ اجْتَمَعُوا عَلَى أَنَّهُ لاَ بَأْسَ بِالشِّرْكِ وَالتَّوْلِيَةِ وَالإِقَالَةِ فِي الطَّعَامِ وَغَيْرِهِ . قَالَ مَالِكٌ وَذَلِكَ أَنَّ أَهْلَ الْعِلْمِ أَنْزَلُوهُ عَلَى وَجْهِ الْمَعْرُوفِ وَلَمْ يُنْزِلُوهُ عَلَى وَجْهِ الْبَيْعِ وَذَلِكَ مِثْلُ الرَّجُلِ يُسَلِّفُ الدَّرَاهِمَ النُّقَّصَ فَيُقْضَى دَرَاهِمَ وَازِنَةً فِيهَا فَضْلٌ فَيَحِلُّ لَهُ ذَلِكَ وَيَجُوزُ وَلَوِ اشْتَرَى مِنْهُ دَرَاهِمَ نُقَّصًا بِوَازِنَةٍ لَمْ يَحِلَّ ذَلِكَ وَلَوِ اشْتَرَطَ عَلَيْهِ حِينَ أَسْلَفَهُ وَازِنَةً وَإِنَّمَا أَعْطَاهُ نُقَّصًا لَمْ يَحِلَّ لَهُ ذَلِكَ . قَالَ مَالِكٌ وَمِمَّا يُشْبِهُ ذَلِكَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ بَيْعِ الْمُزَابَنَةِ وَأَرْخَصَ فِي بَيْعِ الْعَرَايَا بِخَرْصِهَا مِنَ التَّمْرِ وَإِنَّمَا فُرِقَ بَيْنَ ذَلِكَ أَنَّ بَيْعَ الْمُزَابَنَةِ بَيْعٌ عَلَى وَجْهِ الْمُكَايَسَةِ وَالتِّجَارَةِ وَأَنَّ بَيْعَ الْعَرَايَا عَلَى وَجْهِ الْمَعْرُوفِ لاَ مُكَايَسَةَ فِيهِ . قَالَ مَالِكٌ وَلاَ يَنْبَغِي أَنْ يَشْتَرِيَ رَجُلٌ طَعَامًا بِرُبُعٍ أَوْ ثُلُثٍ أَوْ كِسْرٍ مِنْ دِرْهَمٍ عَلَى أَنْ يُعْطَى بِذَلِكَ طَعَامًا إِلَى أَجَلٍ وَلاَ بَأْسَ أَنْ يَبْتَاعَ الرَّجُلُ طَعَامًا بِكِسْرٍ مِنْ دِرْهَمٍ إِلَى أَجَلٍ ثُمَّ يُعْطَى دِرْهَمًا وَيَأْخُذُ بِمَا بَقِيَ لَهُ مِنْ دِرْهَمِهِ سِلْعَةً مِنَ السِّلَعِ لأَنَّهُ أَعْطَى الْكِسْرَ الَّذِي عَلَيْهِ فِضَّةً وَأَخَذَ بِبَقِيَّةِ دِرْهَمِهِ سِلْعَةً فَهَذَا لاَ بَأْسَ بِهِ . قَالَ مَالِكٌ وَلاَ بَأْسَ أَنْ يَضَعَ الرَّجُلُ عِنْدَ الرَّجُلِ دِرْهَمًا ثُمَّ يَأْخُذُ مِنْهُ بِرُبُعٍ أَوْ بِثُلُثٍ أَوْ بِكِسْرٍ مَعْلُومٍ سِلْعَةً مَعْلُومَةً فَإِذَا لَمْ يَكُنْ فِي ذَلِكَ سِعْرٌ مَعْلُومٌ وَقَالَ الرَّجُلُ آخُذُ مِنْكَ بِسِعْرِ كُلِّ يَوْمٍ فَهَذَا لاَ يَحِلُّ لأَنَّهُ غَرَرٌ يَقِلُّ مَرَّةً وَيَكْثُرُ مَرَّةً وَلَمْ يَفْتَرِقَا عَلَى بَيْعٍ مَعْلُومٍ . قَالَ مَالِكٌ وَمَنْ بَاعَ طَعَامًا جِزَافًا وَلَمْ يَسْتَثْنِ مِنْهُ شَيْئًا ثُمَّ بَدَا لَهُ أَنْ يَشْتَرِيَ مِنْهُ شَيْئًا فَإِنَّهُ لاَ يَصْلُحُ لَهُ أَنْ يَشْتَرِيَ مِنْهُ شَيْئًا إِلاَّ مَا كَانَ يَجُوزُ لَهُ أَنْ يَسْتَثْنِيَ مِنْهُ وَذَلِكَ الثُّلُثُ فَمَا دُونَهُ فَإِنْ زَادَ عَلَى الثُّلُثِ صَارَ ذَلِكَ إِلَى الْمُزَابَنَةِ وَإِلَى مَا يُكْرَهُ فَلاَ يَنْبَغِي لَهُ أَنْ يَشْتَرِيَ مِنْهُ شَيْئًا إِلاَّ مَا كَانَ يَجُوزُ لَهُ أَنْ يَسْتَثْنِيَ مِنْهُ وَلاَ يَجُوزُ لَهُ أَنْ يَسْتَثْنِيَ مِنْهُ إِلاَّ الثُّلُثَ فَمَا دُونَهُ وَهَذَا الأَمْرُ الَّذِي لاَ اخْتِلاَفَ فِيهِ عِنْدَنَا .

hadith_text_en:
Yahya related to me from Malik that he had heard that Muhammad
Sirin used to say, "Do not sell grain on the ears until it is white."

Malik said, "If someone buys food for a known price to be
delivered at a stated date, and when the date comes, the one who owes
the food says, 'I do not have any food, sell me the food which I owe
you with delayed terms.' The owner of the food says, 'This is not
good, because the Messenger of Allah, may Allah bless him and grant
him peace, forbade selling food until the deal was completed.' The one
who owes the food says to his creditor, 'Sell me any kind of food on
delayed terms until I discharge the debt to you.' This is not good
because he gives him food and then he returns it to him. The gold
which he gave him becomes the price of that which is his right against
him and the food which he gave him becomes what clears what is between
them. If they do that, it becomes the sale of food before the deal is
complete."

Malik spoke about a man who was owed food which he
had purchased from a man and this man was owed the like of that food
by another man. The one who owed the food said to his creditor, "I
will refer you to my debtor who owes me the same amount of food as I
owe you, so that you may obtain the food which I owe you ."

Malik said, "If the man who had to deliver the food, had gone out, and
bought the food to pay off his creditor, that is not good. That is
selling food before taking possession of it. If the food is an advance
which falls due at that particular time, there is no harm in paying
off his creditor with it because that is nota sale. It is not halal to
sell food before receiving it in full since the Messenger of Allah,
may Allah bless him and grant him peace, forbade that. However, the
people of knowledge agree that there is no harm in partnership,
transfer of responsibility and revocation in sales of food and other
goods."

Malik said, "That is because the people of knowledge
consider it as a favour rendered. They do not consider it as a sale.
It is like a man lending light dirhams. He is then paid back in
dirhams of full weight, and so gets back more than he lent. That is
halal for him and permitted. Had a man bought defective dirhams from
him as being the full weight, that would not be halal. Had it been
stipulated to him that he lend full weight in dirhams, and then he
gave faulty ones, that would not be halal for him."


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Malik said, "Another example of that is that the Messenger of
Allah, may Allah bless him and grant him peace, forbade the sale
called muzabana and granted an indulgence in the ariya for computing
the equivalent in dates. It was distinguished between them that the
muzabana-sale was based on shrewdness and trade, and the ariya sale
was based on a favour rendered, and there was no shrewdness in it."

Malik said, "A man must not buy food for a fourth, a third,
or a fraction of a dirham on the basis that he be given that food on
credit. There is no harm in a man buying food for a fraction of a
dirham on credit and then he gives a dirham and takes goods with what
remains of his dirham because he gave the fraction he owed as silver,
and took goods to make up the rest of his dirham. There is no harm in
that transaction."

Malik said, "There is no harm in a man
placing a dirham with another man and then taking from him known goods
for a fourth, third, or a known fraction. If there was not a known
price on the goods and the man said, 'I will take them from you for
the price of each day,' this is not halal because there is
uncertainty. It might be less one time, and more another time, and
they would not part with a known sale."

Malik said, "If
someone sells some food without measuring precisely and does not
exclude any of it from the sale and then it occurs to him to buy some
of it, it is not good for him to buy any of it except what it would be
permitted for him to exclude from it. That is a third or less. If it
is more than a third, it becomes muzabana and is disapproved. He must
only purchase from what he would be permitted to exclude, and he is
only permitted to exclude a third or less than that. This is the way
of doing things in which there is no dispute with us."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ عُمَرَ بْنَ الْخَطَّابِ، قَالَ لاَ حُكْرَةَ فِي سُوقِنَا لاَ يَعْمِدُ رِجَالٌ بِأَيْدِيهِمْ فُضُولٌ مِنْ أَذْهَابٍ إِلَى رِزْقٍ مِنْ رِزْقِ اللَّهِ نَزَلَ بِسَاحَتِنَا فَيَحْتَكِرُونَهُ عَلَيْنَا وَلَكِنْ أَيُّمَا جَالِبٍ جَلَبَ عَلَى عَمُودِ كَبِدِهِ فِي الشِّتَاءِ وَالصَّيْفِ فَذَلِكَ ضَيْفُ عُمَرَ فَلْيَبِعْ كَيْفَ شَاءَ اللَّهُ وَلْيُمْسِكْ كَيْفَ شَاءَ اللَّهُ .

hadith_text_en:
Yahya related to me from Malik that he had heard that Umar ibn
al-Khattab said, "There is no hoarding in our market, and men who have
excess gold in their hands should not buy up one of Allah's provisions
which he has sent to our courtyard and then hoard it up against us.
Someone who brings imported goods through great fatigue to himself in
the summer and winter, that person is the guest of Umar. Let him sell
what Allah wills and keep what Allah wills."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يُونُسَ بْنِ يُوسُفَ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، مَرَّ بِحَاطِبِ بْنِ أَبِي بَلْتَعَةَ وَهُوَ يَبِيعُ زَبِيبًا لَهُ بِالسُّوقِ فَقَالَ لَهُ عُمَرُ بْنُ الْخَطَّابِ إِمَّا أَنْ تَزِيدَ فِي السِّعْرِ وَإِمَّا أَنْ تُرْفَعَ مِنْ سُوقِنَا .

hadith_text_en:
Yahya related to me from Malik from Yunus ibn Yusuf from Said ibn
al-Musayyab that Umar ibn al-Khattab passed by Hatab ibn Abi Baltaa
who was underselling some of his raisins in the market. Umar ibn al-
Khattab said to him, "Either increase the price or leave our market."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ عُثْمَانَ بْنَ عَفَّانَ، كَانَ يَنْهَى عَنِ الْحُكْرَةِ، .

hadith_text_en:
Yahya related to me from Malik that he had heard that Uthman ibn
Affan forbade hoarding .


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنْ حَسَنِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ، بَاعَ جَمَلاً لَهُ يُدْعَى عُصَيْفِيرًا بِعِشْرِينَ بَعِيرًا إِلَى أَجَلٍ .

hadith_text_en:
Yahya related to me from Malik from Salih ibn Kaysan from Hasan
ibn Muhammad ibn Ali ibn Abi Talib that Ali ibn Abi Talib sold one of
his camels called Usayfir for 20 camels to be delivered later.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، اشْتَرَى رَاحِلَةً بِأَرْبَعَةِ أَبْعِرَةٍ مَضْمُونَةٍ عَلَيْهِ يُوفِيهَا صَاحِبَهَا بِالرَّبَذَةِ .

hadith_text_en:
Yahya related to me from Malik from Nafi that Abdullah ibn Umar
bought a female riding-camel for four camels and he guaranteed to give
them in full to the buyer at ar-Rabadha.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ سَأَلَ ابْنَ شِهَابٍ عَنْ بَيْعٍ الْحَيَوَانِ، اثْنَيْنِ بِوَاحِدٍ إِلَى أَجَلٍ فَقَالَ لاَ بَأْسَ بِذَلِكَ . قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّهُ لاَ بَأْسَ بِالْجَمَلِ بِالْجَمَلِ مِثْلِهِ وَزِيَادَةِ دَرَاهِمَ يَدًا بِيَدٍ وَلاَ بَأْسَ بِالْجَمَلِ بِالْجَمَلِ مِثْلِهِ وَزِيَادَةِ دَرَاهِمَ الْجَمَلُ بِالْجَمَلِ يَدًا بِيَدٍ وَالدَّرَاهِمُ إِلَى أَجَلٍ . قَالَ وَلاَ خَيْرَ فِي الْجَمَلِ بِالْجَمَلِ مِثْلِهِ وَزِيَادَةِ دَرَاهِمَ الدَّرَاهِمُ نَقْدًا وَالْجَمَلُ إِلَى أَجَلٍ وَإِنْ أَخَّرْتَ الْجَمَلَ وَالدَّرَاهِمَ لاَ خَيْرَ فِي ذَلِكَ أَيْضًا . قَالَ مَالِكٌ وَلاَ بَأْسَ أَنْ يَبْتَاعَ الْبَعِيرَ النَّجِيبَ بِالْبَعِيرَيْنِ أَوْ بِالأَبْعِرَةِ مِنَ الْحَمُولَةِ مِنْ مَاشِيَةِ الإِبِلِ وَإِنْ كَانَتْ مِنْ نَعَمٍ وَاحِدَةٍ فَلاَ بَأْسَ أَنْ يُشْتَرَى مِنْهَا اثْنَانِ بِوَاحِدٍ إِلَى أَجَلٍ إِذَا اخْتَلَفَتْ فَبَانَ اخْتِلاَفُهَا وَإِنْ أَشْبَهَ بَعْضُهَا بَعْضًا وَاخْتَلَفَتْ أَجْنَاسُهَا أَوْ لَمْ تَخْتَلِفْ فَلاَ يُؤْخَذُ مِنْهَا اثْنَانِ بِوَاحِدٍ إِلَى أَجَلٍ . قَالَ مَالِكٌ وَتَفْسِيرُ مَا كُرِهَ مِنْ ذَلِكَ أَنْ يُؤْخَذَ الْبَعِيرُ بِالْبَعِيرَيْنِ لَيْسَ بَيْنَهُمَا تَفَاضُلٌ فِي نَجَابَةٍ وَلاَ رِحْلَةٍ فَإِذَا كَانَ هَذَا عَلَى مَا وَصَفْتُ لَكَ فَلاَ يُشْتَرَى مِنْهُ اثْنَانِ بِوَاحِدٍ إِلَى أَجَلٍ وَلاَ بَأْسَ أَنْ تَبِيعَ مَا اشْتَرَيْتَ مِنْهَا قَبْلَ أَنْ تَسْتَوْفِيَهُ مِنْ غَيْرِ الَّذِي اشْتَرَيْتَهُ مِنْهُ إِذَا انْتَقَدْتَ ثَمَنَهُ . قَالَ مَالِكٌ وَمَنْ سَلَّفَ فِي شَىْءٍ مِنَ الْحَيَوَانِ إِلَى أَجَلٍ مُسَمًّى فَوَصَفَهُ وَحَلاَّهُ وَنَقَدَ ثَمَنَهُ فَذَلِكَ جَائِزٌ وَهُوَ لاَزِمٌ لِلْبَائِعِ وَالْمُبْتَاعِ عَلَى مَا وَصَفَا وَحَلَّيَا وَلَمْ يَزَلْ ذَلِكَ مِنْ عَمَلِ النَّاسِ الْجَائِزِ بَيْنَهُمْ وَالَّذِي لَمْ يَزَلْ عَلَيْهِ أَهْلُ الْعِلْمِ بِبَلَدِنَا .

hadith_text_en:
Yahya related to me that Malik asked Ibn Shihab about selling
animals, two for one with delayed terms. He said, "There is no harm in
it."

Malik said, "The generally agreed on way of doing things
among us is that there is no harm in bartering a camel for a camel
like it and adding some dirhams to the exchange, from hand to hand.
There is no harm in bartering a camel for a camel like it with some
dirhams on top of the exchange, the camels to be exchanged from hand
to hand, and the dirhams to be paid within a period." He said, "There
is no good however in bartering a camel for a camel like it with some
dirhams on top of it, with the dirhams paid in cash and the camel to
be delivered later. If both the camel and the dirhams are deferred
there is no good in that either."

Malik said, "There is no
harm in buying a riding camel with two or more pack-camels, if they
are from inferior stock. There is no harm in bartering two of them for
one with delayed terms, if they are different and their difference is
clear. If they resemble each other whether their species are different
or not, two are not to be taken for one with delayed terms."

Malik said, "The explanation of what is disapproved of in that, is
that a camel should not be bought with two camels when there is no
distinction between them in speed or hardiness. If this is according
to what I have described to you, then one does not buy two of them for
one with delayed terms. There is no harm in selling those of them you
buy before you complete the deal to somebody other than the one from
whom you bought them if you get the price in cash."

Malik
said, "It is permitted for someone to advance something on animals for
a fixed term and describe the amount and pay its price in cash.
Whatever the buyer and seller have described is obliged for them. That
is still permitted behaviour between people and what the people of
knowledge in our land do."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ بَيْعِ حَبَلِ الْحَبَلَةِ . وَكَانَ بَيْعًا يَتَبَايَعُهُ أَهْلُ الْجَاهِلِيَّةِ كَانَ الرَّجُلُ يَبْتَاعُ الْجَزُورَ إِلَى أَنْ تُنْتَجَ النَّاقَةُ . ثُمَّ تُنْتَجَ الَّتِي فِي بَطْنِهَا .

hadith_text_en:
Yahya related to me from Malih from Nafi from Abdullah ibn Umar
that the Messenger of Allah, may Allah bless him and grant him peace,
forbade the transaction called habal alhabala. It was a transaction
which the people of Jahiliya practised. A man would buy the unborn
offspring of the unborn offspring of a she-camel.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّهُ قَالَ لاَ رِبًا فِي الْحَيَوَانِ وَإِنَّمَا نُهِيَ مِنَ الْحَيَوَانِ عَنْ ثَلاَثَةٍ عَنِ الْمَضَامِينِ وَالْمَلاَقِيحِ وَحَبَلِ الْحَبَلَةِ . وَالْمَضَامِينُ بَيْعُ مَا فِي بُطُونِ إِنَاثِ الإِبِلِ وَالْمَلاَقِيحُ بَيْعُ مَا فِي ظُهُورِ الْجِمَالِ . قَالَ مَالِكٌ لاَ يَنْبَغِي أَنْ يَشْتَرِيَ أَحَدٌ شَيْئًا مِنَ الْحَيَوَانِ بِعَيْنِهِ إِذَا كَانَ غَائِبًا عَنْهُ وَإِنْ كَانَ قَدْ رَآهُ وَرَضِيَهُ عَلَى أَنْ يَنْقُدَ ثَمَنَهُ لاَ قَرِيبًا وَلاَ بَعِيدًا . قَالَ مَالِكٌ وَإِنَّمَا كُرِهَ ذَلِكَ لأَنَّ الْبَائِعَ يَنْتَفِعُ بِالثَّمَنِ وَلاَ يُدْرَى هَلْ تُوجَدُ تِلْكَ السِّلْعَةُ عَلَى مَا رَآهَا الْمُبْتَاعُ أَمْ لاَ فَلِذَلِكَ كُرِهَ ذَلِكَ وَلاَ بَأْسَ بِهِ إِذَا كَانَ مَضْمُونًا مَوْصُوفًا .

hadith_text_en:
al-madamin, al-malaqih and habal al-habala. Al-
madamin is the sale of what is in the wombs of female camels. Al-
malaqih is the sale of the breeding qualities of camels" (i.e. for
stud).

Malik said, "No one should buy a specified animal when
it is concealed from him or in another place, even if he has already
seen it, very recently or not so recently, and was pleased enough with
it to pay its price in cash."

Malik said, "That is
disapproved of because the seller makes use of the price and it is not
known whether or not those goods are found to be as the buyer saw them
or not. For that reason, it is disapproved of. There is no harm in it
if it is described and guaranteed."

hadith_narrator_en:
Yahya related to me from Malik from Ibn Shihab that Said ibn al-
Musayyab said, "There is no usury in animals. There are three things
forbidden in animals:


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ رَسُولَ اللَّهِ

hadith_text_en:
Yahya related to me from Malik from Zayd ibn Aslam from Said ibn
al-Musayyab that the Messenger of Allah, may Allah bless him and grant
him peace, forbade bartering live animals for meat.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ دَاوُدَ بْنِ الْحُصَيْنِ، أَنَّهُ سَمِعَ سَعِيدَ بْنَ الْمُسَيَّبِ، يَقُولُ مِنْ مَيْسِرِ أَهْلِ الْجَاهِلِيَّةِ بَيْعُ الْحَيَوَانِ بِاللَّحْمِ بِالشَّاةِ وَالشَّاتَيْنِ .

hadith_text_en:
Yahya related to me from Malik from Da'ud ibn al-Husayn that he
heard Said ibn alMusayyab say, "Part of the gambling of the people of
Jahiliya was bartering live animals for slaughtered meat, for instance
one live sheep for two slaughtered sheep."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّهُ كَانَ يَقُولُ نُهِيَ عَنْ بَيْعِ الْحَيَوَانِ، بِاللَّحْمِ . قَالَ أَبُو الزِّنَادِ فَقُلْتُ لِسَعِيدِ بْنِ الْمُسَيَّبِ أَرَأَيْتَ رَجُلاً اشْتَرَى شَارِفًا بِعَشَرَةِ شِيَاهٍ فَقَالَ سَعِيدٌ إِنْ كَانَ اشْتَرَاهَا لِيَنْحَرَهَا فَلاَ خَيْرَ فِي ذَلِكَ . قَالَ أَبُو الزِّنَادِ وَكُلُّ مَنْ أَدْرَكْتُ مِنَ النَّاسِ يَنْهَوْنَ عَنْ بَيْعِ الْحَيَوَانِ بِاللَّحْمِ . قَالَ أَبُو الزِّنَادِ وَكَانَ ذَلِكَ يُكْتَبُ فِي عُهُودِ الْعُمَّالِ فِي زَمَانِ أَبَانَ بْنِ عُثْمَانَ وَهِشَامِ بْنِ إِسْمَاعِيلَ يَنْهَوْنَ عَنْ ذَلِكَ .

hadith_text_en:
Yahya related to me from Malik from Abu'z-Zinad that Said ibn al-
Musayyab said, "Bartering live animals for dead meat is forbidden."
Abu'z-Zinad said, "I said to Said ibn Musayyab, 'What do you think of
a man buying an old camel for 10 sheep?' " Said said, "If he buys it
to slaughter it, there is no good in it." Abu'z-Zinad added, "All the
people (i.e. companions) that I have seen forbade bartering live
animals for meat."

Abu'z-Zinad said, "This used to be written
in the appointment letters of governors in the time of Aban ibn Uthman
and Hisham ibn Ismail."


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Malik said, "It is the generally agreed on way of doing things
among us that the meat of camels, cattle, sheep and so on is not to be
bartered one for one, except like for like, weight for weight, from
hand to hand. There is no harm in that. If it is not weighed, then it
is estimated to be like for like from hand to hand."

Malik
said, "There is no harm in bartering the meat of fish for the meat of
camels, cattle, and sheep and so on two or more for one, from hand to
hand. If delayed terms enter the transaction however, there is no good
in it."

Malik said, "I think that poultry is different from
the meat of cattle and fish. I see no harm in selling some of it for
something different, more of one than another, from hand to hand. None
of that is to be sold on delayed terms."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ ثَمَنِ الْكَلْبِ وَمَهْرِ الْبَغِيِّ وَحُلْوَانِ الْكَاهِنِ . يَعْنِي بِمَهْرِ الْبَغِيِّ مَا تُعْطَاهُ الْمَرْأَةُ عَلَى الزِّنَا وَحُلْوَانُ الْكَاهِنِ رَشْوَتُهُ وَمَا يُعْطَى عَلَى أَنْ يَتَكَهَّنَ .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab from Abu Bakr ibn
Abd ar-Rahman ibn al-Harith ibn Hisham from Abu Masud al-Ansari that
the Messenger of Allah, may Allah bless him and grant him peace,
forbade the sale price of a dog, the earnings of a prostitute and the
earnings of a fortune teller.

By the earnings of a prostitute
he meant what a woman was given for fornication. The earnings of a
fortune teller were what he was given to tell a fortune.

Malik said, "I disapprove of the price of a dog, whether it is a
hunting dog or otherwise because the Messenger of Allah, may Allah
bless him and grant him peace, forbade the price of a dog."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ بَيْعٍ وَسَلَفٍ . قَالَ مَالِكٌ وَتَفْسِيرُ ذَلِكَ أَنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ آخُذُ سِلْعَتَكَ بِكَذَا وَكَذَا عَلَى أَنْ تُسْلِفَنِي كَذَا وَكَذَا . فَإِنْ عَقَدَا بَيْعَهُمَا عَلَى هَذَا فَهُوَ غَيْرُ جَائِزٍ فَإِنْ تَرَكَ الَّذِي اشْتَرَطَ السَّلَفَ مَا اشْتَرَطَ مِنْهُ كَانَ ذَلِكَ الْبَيْعُ جَائِزًا . قَالَ مَالِكٌ وَلاَ بَأْسَ أَنْ يُشْتَرَى الثَّوْبُ مِنَ الْكَتَّانِ أَوِ الشَّطَوِيِّ أَوِ الْقَصَبِيِّ بِالأَثْوَابِ مِنَ الإِتْرِيبِيِّ أَوِ الْقَسِّيِّ أَوِ الزِّيقَةِ أَوِ الثَّوْبِ الْهَرَوِيِّ أَوِ الْمَرْوِيِّ بِالْمَلاَحِفِ الْيَمَانِيَّةِ وَالشَّقَائِقِ وَمَا أَشْبَهَ ذَلِكَ الْوَاحِدُ بِالاِثْنَيْنِ أَوِ الثَّلاَثَةِ يَدًا بِيَدٍ أَوْ إِلَى أَجَلٍ وَإِنْ كَانَ مِنْ صِنْفٍ وَاحِدٍ فَإِنْ دَخَلَ ذَلِكَ نَسِيئَةٌ فَلاَ خَيْرَ فِيهِ . قَالَ مَالِكٌ وَلاَ يَصْلُحُ حَتَّى يَخْتَلِفَ فَيَبِينَ اخْتِلاَفُهُ فَإِذَا أَشْبَهَ بَعْضُ ذَلِكَ بَعْضًا وَإِنِ اخْتَلَفَتْ أَسْمَاؤُهُ فَلاَ يَأْخُذْ مِنْهُ اثْنَيْنِ بِوَاحِدٍ إِلَى أَجَلٍ وَذَلِكَ أَنْ يَأْخُذَ الثَّوْبَيْنِ مِنَ الْهَرَوِيِّ بِالثَّوْبِ مِنَ الْمَرْوِيِّ أَوِ الْقُوهِيِّ إِلَى أَجَلٍ أَوْ يَأْخُذَ الثَّوْبَيْنِ مِنَ الْفُرْقُبِيِّ بِالثَّوْبِ مِنَ الشَّطَوِيِّ فَإِذَا كَانَتْ هَذِهِ الأَجْنَاسُ عَلَى هَذِهِ الصِّفَةِ فَلاَ يُشْتَرَى مِنْهَا اثْنَانِ بِوَاحِدٍ إِلَى أَجَلٍ . قَالَ مَالِكٌ وَلاَ بَأْسَ أَنْ تَبِيعَ مَا اشْتَرَيْتَ مِنْهَا قَبْلَ أَنْ تَسْتَوْفِيَهُ مِنْ غَيْرِ صَاحِبِهِ الَّذِي اشْتَرَيْتَهُ مِنْهُ إِذَا انْتَقَدْتَ ثَمَنَهُ .

hadith_text_en:
Yahya related to me from Malik that he had heard that the
Messenger of Allah, may Allah bless him and grant him peace, forbade
'selling and lending.'

Malik said, "The explanation of what
that meant is that one man says to another, 'I will take your goods
for such-and-such if you lend me such-and-such.' If they agree to a
transaction in this manner, it is not permitted. If the one who
stipulates the loan abandons his stipulation, then the sale is
permitted."

Malik said, "There is no harm in exchanging linen
from Shata, for garments from Itribi, or Qass, or Ziqa. Or the cloth
of Herat or Merv for Yemeni cloaks and shawls and such like as one for
two or three, from hand to hand or with delayed terms. If the goods
are of the same kind, and deferment enters into the transaction, there
is no good in it."

Malik said, "It is not good unless they
are different, and the difference between them is clear. When they
resemble each other, even if the names are different, do not take two
for one with delayed terms, for instance two garments of Herat for one
from Merv or Quhy with delayed terms, ortwo garments of Furqub for one
from Shata. All these sorts are of the same description, so do not buy
two for one, on delayed terms."

Malik said, "There is no harm
in selling what you buy of things of this nature, before you complete
the deal, to some one other than the person from whom you purchased
them if the price was paid in cash."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، أَنَّهُ قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ، وَرَجُلٌ، يَسْأَلُهُ عَنْ رَجُلٍ، سَلَّفَ فِي سَبَائِبَ فَأَرَادَ بَيْعَهَا قَبْلَ أَنْ يَقْبِضَهَا فَقَالَ ابْنُ عَبَّاسٍ تِلْكَ الْوَرِقُ بِالْوَرِقِ . وَكَرِهَ ذَلِكَ . قَالَ مَالِكٌ وَذَلِكَ فِيمَا نُرَى وَاللَّهُ أَعْلَمُ أَنَّهُ أَرَادَ أَنْ يَبِيعَهَا مِنْ صَاحِبِهَا الَّذِي اشْتَرَاهَا مِنْهُ بِأَكْثَرَ مِنَ الثَّمَنِ الَّذِي ابْتَاعَهَا بِهِ وَلَوْ أَنَّهُ بَاعَهَا مِنْ غَيْرِ الَّذِي اشْتَرَاهَا مِنْهُ لَمْ يَكُنْ بِذَلِكَ بَأْسٌ . قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا فِيمَنْ سَلَّفَ فِي رَقِيقٍ أَوْ مَاشِيَةٍ أَوْ عُرُوضٍ فَإِذَا كَانَ كُلُّ شَىْءٍ مِنْ ذَلِكَ مَوْصُوفًا فَسَلَّفَ فِيهِ إِلَى أَجَلٍ فَحَلَّ الأَجَلُ فَإِنَّ الْمُشْتَرِيَ لاَ يَبِيعُ شَيْئًا مِنْ ذَلِكَ مِنَ الَّذِي اشْتَرَاهُ مِنْهُ بِأَكْثَرَ مِنَ الثَّمَنِ الَّذِي سَلَّفَهُ فِيهِ قَبْلَ أَنْ يَقْبِضَ مَا سَلَّفَهُ فِيهِ وَذَلِكَ أَنَّهُ إِذَا فَعَلَهُ فَهُوَ الرِّبَا صَارَ الْمُشْتَرِي إِنْ أَعْطَى الَّذِي بَاعَهُ دَنَانِيرَ أَوْ دَرَاهِمَ فَانْتَفَعَ بِهَا فَلَمَّا حَلَّتْ عَلَيْهِ السِّلْعَةُ وَلَمْ يَقْبِضْهَا الْمُشْتَرِي بَاعَهَا مِنْ صَاحِبِهَا بِأَكْثَرَ مِمَّا سَلَّفَهُ فِيهَا فَصَارَ أَنْ رَدَّ إِلَيْهِ مَا سَلَّفَهُ وَزَادَهُ مِنْ عِنْدِهِ . قَالَ مَالِكٌ مَنْ سَلَّفَ ذَهَبًا أَوْ وَرِقًا فِي حَيَوَانٍ أَوْ عُرُوضٍ إِذَا كَانَ مَوْصُوفًا إِلَى أَجَلٍ مُسَمًّى ثُمَّ حَلَّ الأَجَلُ فَإِنَّهُ لاَ بَأْسَ أَنْ يَبِيعَ الْمُشْتَرِي تِلْكَ السِّلْعَةَ مِنَ الْبَائِعِ قَبْلَ أَنْ يَحِلَّ الأَجَلُ أَوْ بَعْدَ مَا يَحِلُّ بِعَرْضٍ مِنَ الْعُرُوضِ يُعَجِّلُهُ وَلاَ يُؤَخِّرُهُ بَالِغًا مَا بَلَغَ ذَلِكَ الْعَرْضُ إِلاَّ الطَّعَامَ فَإِنَّهُ لاَ يَحِلُّ أَنْ يَبِيعَهُ حَتَّى يَقْبِضَهُ وَلِلْمُشْتَرِي أَنْ يَبِيعَ تِلْكَ السِّلْعَةَ مِنْ غَيْرِ صَاحِبِهِ الَّذِي ابْتَاعَهَا مِنْهُ بِذَهَبٍ أَوْ وَرِقٍ أَوْ عَرْضٍ مِنَ الْعُرُوضِ يَقْبِضُ ذَلِكَ وَلاَ يُؤَخِّرُهُ لأَنَّهُ إِذَا أَخَّرَ ذَلِكَ قَبُحَ وَدَخَلَهُ مَا يُكْرَهُ مِنَ الْكَالِئِ بِالْكَالِئِ وَالْكَالِئُ بِالْكَالِئِ أَنْ يَبِيعَ الرَّجُلُ دَيْنًا لَهُ عَلَى رَجُلٍ بِدَيْنٍ عَلَى رَجُلٍ آخَرَ . قَالَ مَالِكٌ وَمَنْ سَلَّفَ فِي سِلْعَةٍ إِلَى أَجَلٍ وَتِلْكَ السِّلْعَةُ مِمَّا لاَ يُؤْكَلُ وَلاَ يُشْرَبُ فَإِنَّ الْمُشْتَرِيَ يَبِيعُهَا مِمَّنْ شَاءَ بِنَقْدٍ أَوْ عَرْضٍ قَبْلَ أَنْ يَسْتَوْفِيَهَا مِنْ غَيْرِ صَاحِبِهَا الَّذِي اشْتَرَاهَا مِنْهُ وَلاَ يَنْبَغِي لَهُ أَنْ يَبِيعَهَا مِنَ الَّذِي ابْتَاعَهَا مِنْهُ إِلاَّ بِعَرْضٍ يَقْبِضُهُ وَلاَ يُؤَخِّرُهُ . قَالَ مَالِكٌ وَإِنْ كَانَتِ السِّلْعَةُ لَمْ تَحِلَّ فَلاَ بَأْسَ بِأَنْ يَبِيعَهَا مِنْ صَاحِبِهَا بِعَرْضٍ مُخَالِفٍ لَهَا بَيِّنٍ خِلاَفُهُ يَقْبِضُهُ وَلاَ يُؤَخِّرُهُ . قَالَ مَالِكٌ فِيمَنْ سَلَّفَ دَنَانِيرَ أَوْ دَرَاهِمَ فِي أَرْبَعَةِ أَثْوَابٍ مَوْصُوفَةٍ إِلَى أَجَلٍ فَلَمَّا حَلَّ الأَجَلُ تَقَاضَى صَاحِبَهَا فَلَمْ يَجِدْهَا عِنْدَهُ وَوَجَدَ عِنْدَهُ ثِيَابًا دُونَهَا مِنْ صِنْفِهَا فَقَالَ لَهُ الَّذِي عَلَيْهِ الأَثْوَابُ أُعْطِيكَ بِهَا ثَمَانِيَةَ أَثْوَابٍ مِنْ ثِيَابِي هَذِهِ . إِنَّهُ لاَ بَأْسَ بِذَلِكَ إِذَا أَخَذَ تِلْكَ الأَثْوَابَ الَّتِي يُعْطِيهِ قَبْلَ أَنْ يَفْتَرِقَا فَإِنْ دَخَلَ ذَلِكَ الأَجَلُ فَإِنَّهُ لاَ يَصْلُحُ وَإِنْ كَانَ ذَلِكَ قَبْلَ مَحِلِّ الأَجَلِ فَإِنَّهُ لاَ يَصْلُحُ أَيْضًا إِلاَّ أَنْ يَبِيعَهُ ثِيَابًا لَيْسَتْ مِنْ صِنْفِ الثِّيَابِ الَّتِي سَلَّفَهُ فِيهَا .

hadith_text_en:
delay for delay. Delay
for delay is to sell a debt against one man for a debt against another
man."

Malik said, "If someone advances for goods to be
delivered after a time, and those goods are neither something to be
eaten nor drunk, he can sell them to whomever he likes for cash or
goods, before he takes delivery of them, to some one other than the
person from whom he purchased them. He must not sell them to the
person from whom he bought them except in exchange for goods which he
takes possession of immediately and does not defer."

Malik
said, "If the delivery date for the goods has not arrived, there is no
harm in selling them to the original owner for goods which are clearly
different and which he takes immediate possession of and does not
defer."

Malik spoke about the case of a man who advanced
dinars or dirhams for four specified pieces of cloth to be delivered
before a specified time and when the term fell due, he demanded
delivery from the seller and the seller did not have them. He found
that the seller had cloth but inferior quality, and the seller said
that he would give him eight of those cloths. Malik said, "There is no
harm in that if he takes the cloths which he offers him before they
separate. It is not good if delayed terms enter into the transaction.
It is also not good if that is before the end of the term, unless he
sells him cloth which is notthetypeof cloth for which he made an
advance.

hadith_narrator_en:
Yahya related to me from Malik from Yahya ibn Said that al-Qasim
ibn Muhammad said, ''I heard Abdullah ibn Abbas say, when a man asked
him about a man making an advance on some garments and then wanting to
sell them back before taking possession of them, 'That is silver for
silver,' and he disapproved of it."

Malik said, "Our opinion
is - and Allah knows best that was because he wanted to sell them to
the person from whom he had bought them for more than the price for
which he bought them. Had he sold them to some one other than the
person from whom he had purchased them, there would not have been any
harm in it."

Malik said, "The generally agreed on way of
doing things among us concerning making an advance for slaves, cattle
or goods is that when all of what is to be sold is described and an
advance is made for them for a date, and the date falls due, the buyer
does not sell any of that to the person from whom he has purchased it
for more than the price which he advanced for it before he has taken
full possession of what he has advanced for. It is usury if he does.
If the buyer gives the seller dinars or dirhams and he profits with
them, then, when the goods come to the buyer and he does not take them
into his possession but sells them back to their owner for more than
what he advanced for them, the outcome is that what he has advanced
has returned to him and has been increased for him."

Malik
said, "If someone advances gold or silver for described animals or
goods which are to be delivered before a named date, and the date
arrives, or it is before or after the date, there is no harm in the
buyer selling those goods to the seller, for other goods, to be taken
immediately and not delayed, no matter how extensive the amount of
those goods is, except in the case of food because it is not halal to
sell it before he has full possession of it. The buyer can sell those
goods to some one other than the person from whom he purchased them
for gold or silver or any goods. He takes possession of it and does
not defer it because if he defers it, that is ugly and there enters
into the transaction what is disapproved of:


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Malik said, "The generally agreed on way of doing things among us
about whatever is weighed but is not gold or silver, i.e. copper,
brass, lead, black lead, iron, herbs, figs, cotton, and any such
things that are weighed, is that there is no harm in bartering all
those sorts of things two for one, hand to hand. There is no harm in
taking a ritl of iron for two ritls of iron, and a ritl of brass for
two ritls of brass."

Malik said, "There is no good in two for
one of one sort with delayed terms. There is no harm in taking two of
one sort for one of another on delayed terms, if the two sorts are
clearly different. If both sorts resemble each other but their names
are different, like lead and black lead, brass and yellow brass, I
disapprove of taking two of one sort for one of the other on delayed
terms."

Malik said, "When buying something of this nature,
there is no harm in selling It beforetaking possession of it to some
one other than the person from whom it was purchased, if the price is
taken immediately and if it was bought originally by measure or
weight. If it was bought without measuring, it should be sold to
someone other than the person from whom it was bought, for cash or
with delayed terms. That is because goods have to be guaranteed when
they are bought without measuring, and they cannot be guaranteed when
bought by weight until they are weighed and the deal is completed.
This is the best of what I have heard about all these things. It is
what people continue to do among us."

Malik said, "The way of
doing things among us with what is measured or weighed of things which
are not eaten or drunk, like safflower, date-stones, fodder leaves,
indigo dye and the like of that is that there is no harm in bartering
all those sort of things two for one, hand to hand. Do not take two
for one from the same variety with delayed terms. If the types are
clearly different, there is no harm in taking two of one for one of
the other with delayed terms. There is no harm in selling whatever is
purchased of all these sorts, before taking delivery of them if the
price is taken from someone other than the person from whom they were
purchased."

Malik said, "Anything of any variety that profits
people, like gravel and gypsum, one quantity of them for two of its
like with delayed terms is usury. One quantity of both of them for its
equal plus any increase with delayed terms, is usury."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ . أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ بَيْعَتَيْنِ فِي بَيْعَةٍ .

hadith_text_en:
Yahya related to me from Malik that he had heard that the
Messenger of Allah, may Allah bless him and grant him peace, forbade
two sales in one sale.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ رَجُلاً، قَالَ لِرَجُلٍ ابْتَعْ لِي هَذَا الْبَعِيرَ بِنَقْدٍ حَتَّى أَبْتَاعَهُ مِنْكَ إِلَى أَجَلٍ فَسُئِلَ عَنْ ذَلِكَ عَبْدُ اللَّهِ بْنُ عُمَرَ فَكَرِهَهُ وَنَهَى عَنْهُ .

hadith_text_en:
Yahya related to me from Malik that he had heard that a man said
to another, "Buy this camel for me immediately so that I can buy him
from you on credit." Abdullah ibn Umar was asked about that and he
disapproved of it and forbade it.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، أَنَّهُ بَلَغَهُ أَنَّ الْقَاسِمَ بْنَ مُحَمَّدٍ، سُئِلَ عَنْ رَجُلٍ، اشْتَرَى سِلْعَةً بِعَشَرَةِ دَنَانِيرَ نَقْدًا أَوْ بِخَمْسَةَ عَشَرَ دِينَارًا إِلَى أَجَلٍ فَكَرِهَ ذَلِكَ وَنَهَى عَنْهُ . قَالَ مَالِكٌ فِي رَجُلٍ ابْتَاعَ سِلْعَةً مِنْ رَجُلٍ بِعَشَرَةِ دَنَانِيرَ نَقْدًا أَوْ بِخَمْسَةَ عَشَرَ دِينَارًا إِلَى أَجَلٍ قَدْ وَجَبَتْ لِلْمُشْتَرِي بِأَحَدِ الثَّمَنَيْنِ إِنَّهُ لاَ يَنْبَغِي ذَلِكَ لأَنَّهُ إِنْ أَخَّرَ الْعَشَرَةَ كَانَتْ خَمْسَةَ عَشَرَ إِلَى أَجَلٍ وَإِنْ نَقَدَ الْعَشَرَةَ كَانَ إِنَّمَا اشْتَرَى بِهَا الْخَمْسَةَ عَشَرَ الَّتِي إِلَى أَجَلٍ . قَالَ مَالِكٌ فِي رَجُلٍ اشْتَرَى مِنْ رَجُلٍ سِلْعَةً بِدِينَارٍ نَقْدًا أَوْ بِشَاةٍ مَوْصُوفَةٍ إِلَى أَجَلٍ قَدْ وَجَبَ عَلَيْهِ بِأَحَدِ الثَّمَنَيْنِ إِنَّ ذَلِكَ مَكْرُوهٌ لاَ يَنْبَغِي لأَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَدْ نَهَى عَنْ بَيْعَتَيْنِ فِي بَيْعَةٍ وَهَذَا مِنْ بَيْعَتَيْنِ فِي بَيْعَةٍ . قَالَ مَالِكٌ فِي رَجُلٍ قَالَ لِرَجُلٍ أَشْتَرِي مِنْكَ هَذِهِ الْعَجْوَةَ خَمْسَةَ عَشَرَ صَاعًا أَوِ الصَّيْحَانِيَّ عَشَرَةَ أَصْوُعٍ أَوِ الْحِنْطَةَ الْمَحْمُولَةَ خَمْسَةَ عَشَرَ صَاعًا أَوِ الشَّامِيَّةَ عَشَرَةَ أَصْوُعٍ بِدِينَارٍ قَدْ وَجَبَتْ لِي إِحْدَاهُمَا إِنَّ ذَلِكَ مَكْرُوهٌ لاَ يَحِلُّ وَذَلِكَ أَنَّهُ قَدْ أَوْجَبَ لَهُ عَشَرَةَ أَصْوُعٍ صَيْحَانِيًّا فَهُوَ يَدَعُهَا وَيَأْخُذُ خَمْسَةَ عَشَرَ صَاعًا مِنَ الْعَجْوَةِ أَوْ تَجِبُ عَلَيْهِ خَمْسَةَ عَشَرَ صَاعًا مِنَ الْحِنْطَةِ الْمَحْمُولَةِ فَيَدَعُهَا وَيَأْخُذُ عَشَرَةَ أَصْوُعٍ مِنَ الشَّامِيَّةِ فَهَذَا أَيْضًا مَكْرُوهٌ لاَ يَحِلُّ وَهُوَ أَيْضًا يُشْبِهُ مَا نُهِيَ عَنْهُ مِنْ بَيْعَتَيْنِ فِي بَيْعَةٍ وَهُوَ أَيْضًا مِمَّا نُهِيَ عَنْهُ أَنْ يُبَاعَ مِنْ صِنْفٍ وَاحِدٍ مِنَ الطَّعَامِ اثْنَانِ بِوَاحِدٍ .

hadith_text_en:
Yahya related to me from Malik that he had heard that al-Qasim
ibn Muhammad was asked about a man who bought goods for 10 dinars cash
or fifteen dinars on credit. He disapproved of that and forbade it.

Malik said that if a man bought goods from a man for either
10 dinars or 15 dinars on credit, that one of the two prices was
obliged on the buyer. It was not to be done because if he postponed
paying the ten, it would be 15 on credit, and if he paid the ten, he
would buy with it what was worth fifteen dinars on credit.

Malik said that it was disapproved of for a man to buy goods from
someone for either a dinar cash or for a described sheep on credit and
that one of the two prices was obliged on him. It was not to be done
because the Messenger of Allah, may Allah bless him and grant him
peace, forbade two sales in one sale. This was part of two sales in
the one sale.

Malik spoke about a man saying to another, "'I
will either buy these fifteen sa of ajwa dates from you, or these ten
sa of sayhani dates or I will buy these fifteen sa of inferior wheat
or these ten sa of Syrian wheat for a dinar, and one of them is
obliged to me.' Malik said that it was disapproved of and was not
halal. That was because he obliged him ten sa of sayhani, and left
them and took fifteen sa of ajwa, or he was obliged fifteen sa of
inferior wheat and left them and took ten sa of Syrian wheat. This was
also disapproved of, and was not halal. It resembled what was
prohibited in the way of two sales in one sale. It was also included
under the prohibition against buying two for one of the same sort of
food."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ أَبِي حَازِمِ بْنِ دِينَارٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ بَيْعِ الْغَرَرِ . قَالَ مَالِكٌ وَمِنَ الْغَرَرِ وَالْمُخَاطَرَةِ أَنْ يَعْمِدَ الرَّجُلُ قَدْ ضَلَّتْ دَابَّتُهُ أَوْ أَبَقَ غُلاَمُهُ وَثَمَنُ الشَّىْءِ مِنْ ذَلِكَ خَمْسُونَ دِينَارًا فَيَقُولُ رَجُلٌ أَنَا آخُذُهُ مِنْكَ بِعِشْرِينَ دِينَارًا . فَإِنْ وَجَدَهُ الْمُبْتَاعُ ذَهَبَ مِنَ الْبَائِعِ ثَلاَثُونَ دِينَارًا وَإِنْ لَمْ يَجِدْهُ ذَهَبَ الْبَائِعُ مِنَ الْمُبْتَاعِ بِعِشْرِينَ دِينَارًا . قَالَ مَالِكٌ وَفِي ذَلِكَ عَيْبٌ آخَرُ إِنَّ تِلْكَ الضَّالَّةَ إِنْ وُجِدَتْ لَمْ يُدْرَ أَزَادَتْ أَمْ نَقَصَتْ أَمْ مَا حَدَثَ بِهَا مِنَ الْعُيُوبِ فَهَذَا أَعْظَمُ الْمُخَاطَرَةِ . قَالَ مَالِكٌ وَالأَمْرُ عِنْدَنَا أَنَّ مِنَ الْمُخَاطَرَةِ وَالْغَرَرِ اشْتِرَاءَ مَا فِي بُطُونِ الإِنَاثِ مِنَ النِّسَاءِ وَالدَّوَابِّ لأَنَّهُ لاَ يُدْرَى أَيَخْرُجُ أَمْ لاَ يَخْرُجُ فَإِنْ خَرَجَ لَمْ يُدْرَ أَيَكُونُ حَسَنًا أَمْ قَبِيحًا أَمْ تَامًّا أَمْ نَاقِصًا أَمْ ذَكَرًا أَمْ أُنْثَى وَذَلِكَ كُلُّهُ يَتَفَاضَلُ إِنْ كَانَ عَلَى كَذَا فَقِيمَتُهُ كَذَا وَإِنْ كَانَ عَلَى كَذَا فَقِيمَتُهُ كَذَا . قَالَ مَالِكٌ وَلاَ يَنْبَغِي بَيْعُ الإِنَاثِ وَاسْتِثْنَاءُ مَا فِي بُطُونِهَا وَذَلِكَ أَنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ ثَمَنُ شَاتِي الْغَزِيرَةِ ثَلاَثَةُ دَنَانِيرَ فَهِيَ لَكَ بِدِينَارَيْنِ وَلِي مَا فِي بَطْنِهَا . فَهَذَا مَكْرُوهٌ لأَنَّهُ غَرَرٌ وَمُخَاطَرَةٌ . قَالَ مَالِكٌ وَلاَ يَحِلُّ بَيْعُ الزَّيْتُونِ بِالزَّيْتِ وَلاَ الْجُلْجُلاَنِ بِدُهْنِ الْجُلْجُلاَنِ وَلاَ الزُّبْدِ بِالسَّمْنِ لأَنَّ الْمُزَابَنَةَ تَدْخُلُهُ وَلأَنَّ الَّذِي يَشْتَرِي الْحَبَّ وَمَا أَشْبَهَهُ بِشَىْءٍ مُسَمًّى مِمَّا يَخْرُجُ مِنْهُ لاَ يَدْرِي أَيَخْرُجُ مِنْهُ أَقَلُّ مِنْ ذَلِكَ أَوْ أَكْثَرُ فَهَذَا غَرَرٌ وَمُخَاطَرَةٌ . قَالَ مَالِكٌ وَمِنْ ذَلِكَ أَيْضًا اشْتِرَاءُ حَبِّ الْبَانِ بِالسَّلِيخَةِ فَذَلِكَ غَرَرٌ لأَنَّ الَّذِي يَخْرُجُ مِنْ حَبِّ الْبَانِ هُوَ السَّلِيخَةُ وَلاَ بَأْسَ بِحَبِّ الْبَانِ بِالْبَانِ الْمُطَيَّبِ لأَنَّ الْبَانَ الْمُطَيَّبَ قَدْ طُيِّبَ وَنُشَّ وَتَحَوَّلَ عَنْ حَالِ السَّلِيخَةِ . قَالَ مَالِكٌ فِي رَجُلٍ بَاعَ سِلْعَةً مِنْ رَجُلٍ عَلَى أَنَّهُ لاَ نُقْصَانَ عَلَى الْمُبْتَاعِ إِنَّ ذَلِكَ بَيْعٌ غَيْرُ جَائِزٍ وَهُوَ مِنَ الْمُخَاطَرَةِ وَتَفْسِيرُ ذَلِكَ أَنَّهُ كَأَنَّهُ اسْتَأْجَرَهُ بِرِبْحٍ إِنْ كَانَ فِي تِلْكَ السِّلْعَةِ وَإِنْ بَاعَ بِرَأْسِ الْمَالِ أَوْ بِنُقْصَانٍ فَلاَ شَىْءَ لَهُ وَذَهَبَ عَنَاؤُهُ بَاطِلاً فَهَذَا لاَ يَصْلُحُ وَلِلْمُبْتَاعِ فِي هَذَا أُجْرَةٌ بِمِقْدَارِ مَا عَالَجَ مِنْ ذَلِكَ وَمَا كَانَ فِي تِلْكَ السِّلْعَةِ مِنْ نُقْصَانٍ أَوْ رِبْحٍ فَهُوَ لِلْبَائِعِ وَعَلَيْهِ وَإِنَّمَا يَكُونُ ذَلِكَ إِذَا فَاتَتِ السِّلْعَةُ وَبِيعَتْ . فَإِنْ لَمْ تَفُتْ فُسِخَ الْبَيْعُ بَيْنَهُمَا . قَالَ مَالِكٌ فَأَمَّا أَنْ يَبِيعَ رَجُلٌ مِنْ رَجُلٍ سِلْعَةً يَبُتُّ بَيْعَهَا ثُمَّ يَنْدَمُ الْمُشْتَرِي فَيَقُولُ لِلْبَائِعِ ضَعْ عَنِّي فَيَأْبَى الْبَائِعُ وَيَقُولُ بِعْ فَلاَ نُقْصَانَ عَلَيْكَ . فَهَذَا لاَ بَأْسَ بِهِ لأَنَّهُ لَيْسَ مِنَ الْمُخَاطَرَةِ وَإِنَّمَا هُوَ شَىْءٌ وَضَعَهُ لَهُ وَلَيْسَ عَلَى ذَلِكَ عَقَدَا بَيْعَهُمَا وَذَلِكَ الَّذِي عَلَيْهِ الأَمْرُ عِنْدَنَا .

hadith_text_en:
Yahya related to me from Malik from Abu Hazim ibn Dinar from Said
ibn al-Musayyab that the Messenger of Allah, may Allah bless him and
grant him peace, forbade the sale with uncertainty in it.

Malik said, "An example of one type of uncertain transaction and risk
is that a man intends the price of a stray animal or escaped slave to
be fifty dinars. A man says, 'I will take him from you for twenty
dinars.' If the buyer finds him, thirty dinars goes from the seller,
and if he does not find him, the seller takes twenty dinars from the
buyer."

Malik said, "There is another fault in that. If that
stray is found, it is not known whether it will have increased or
decreased in value or what defects may have befallen it. This
transaction is greatly uncertain and risky."

Malik said,
"According to our way of doing things, one kind of uncertain
transaction and risk is selling what is in the wombs of females -
women and animals - because it is not known whether or not it will
come out, and if it does come out, it is not known whether it will be
beautiful or ugly, normal or disabled, male or female. All that is
disparate. If it has that, its price is such-and-such, and if it has
this, its price is such-and-such."

Malik said, "Females must
not be sold with what is in their wombs excluded. That is that, for
instance, a man says to another, 'The price of my sheep which has much
milk is three dinars. She is yours for two dinars while I will have
her future offspring.' This is disapproved because it is an uncertain
transaction and a risk."

Malik said, "It is not halal to sell
olives for olive oil or sesame for sesame oil, or butter for ghee
because muzabana comes into that, because the person who buys the raw
product for something specified which comes from it, does not know
whether more or less will come out of that, so it is an uncertain
transaction and a risk."

Malik said, "A similar case is the
selling of ben-nuts for ben-nut oil. This is an uncertain transaction
because what comes from the ben-nut is ben-oil. There is no harm in
selling ben-nuts for perfumed ben because perfumed ben has been
perfumed, mixed and changed from the state of raw ben-nut oil."

Malik, speaking about a man who sold goods to a man on the
provision that there was to be no loss for the buyer, (i.e. if the
buyer could not re-sell the goods they could go back to the seller),
said, "This transaction is not permitted and it is part of risk. The
explanation of why it is so, is that it is as if the seller hired the
buyer for the profit if the goods make a profit. If he sells the stock
at a loss, he has nothing, and his efforts are not compensated. This
is not good. In such a transaction, the buyer should have a wage
according to the work that he has contributed. Whatever there is of
loss or profit in those goods is for and against the seller. This is
only when the goods are gone and sold. If they do not go, the
transaction between them is null and void."

Malik said, "As
for a man who buys goods from a man and he concludes the sale and then
the buyer regrets and asks to have the price reduced and the seller
refuses and says, 'Sell it and I will compensate you for any loss.'
There is no harm in this because there is no risk. It is something he
proposes to him, and their transaction was not based on that. That is
what is done among us."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنَا يَحْيَى، عَنْ مَالِكٍ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، وَعَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنِ الْمُلاَمَسَةِ وَالْمُنَابَذَةِ .

hadith_text_en:
Yahya related to me from Malik from Muhammad ibn Yahya ibn Habban
and from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger
of Allah, may Allah bless him and grant him peace, forbade mulamasa
and munabadha.

Malik said, "Mulamasa is when a man can feel a
garment but is not allowed to unfold it or examine what is in it, or
he buys by night and does not know what is in it. Munabadha is that a
man throws his garment to another, and the other throws his garment
without either of them making any inspection. Each of them says, 'this
is for this. 'This is what is forbidden of mulamasa and munabadha."

Malik said that selling bundles with a list of their contents
was different from the sale of the cloak concealed in a bag or the
cloth folded up and such things. What made it different was that it
was a common practice and it was what people were familiar with, and
what people had done in the past, and it was still among the permitted
transactions and trading of people in which they saw no harm because
in the sale of bundles with a list of contents without undoing them,
an uncertain transaction was not intended and it did not resemble
mulamasa.


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Yahya related to me, that Malik said, "The generally agreed on
way of doing things among us about a man buying cloth in one city, and
then taking it to another city to sell as a murabaha, is that he is
not reckoned to have the wage of an agent, or any allowance for
ironing, folding, straightening, expenses, or the rent of a house. As
for the cost of transporting the drapery, it is included in the basic
price, and no share of the profit is allocated to it unless the agent
tells all of that to the investor. If they agree to share the profits
accordingly after knowledge of it, there is no harm in that."

Malik said, "As for bleaching, tailoring, dyeing, and such things,
they are treated in the same way as drapery. The profit is reckoned in
them as it is reckoned in drapery goods. So if he sells the drapery
goods without clarifying the things we named as not getting profit,
and if the drapery has already gone, the transport is to be reckoned,
but no profit is given. If the drapery goods have not gone the
transaction between them is null and void unless they make a new
mutual agreement on what is to be permitted between them ."

Malik spoke about an agent who bought goods for gold or silver, and
the exchange rate on the day of purchase was ten dirhams to the dinar.
He took them to a city to sell murabaha, or sold them where he
purchased them according to the exchange rate of the day on which he
sold them. If he bought them for dirhams and he sold them for dinars,
or he bought them for dinars and he sold them for dirhams, and the
goods had not gone then he had a choice. If he wished, he accepted to
sell the goods and if he wished, he left them. If the goods had been
sold, he had the price for which the salesman bought them, and the
salesman was reckoned to have the profit on what they were bought for,
over what the investor gained as profit.

Malik said, "If a
man sells goods worth one hundred dinars for one hundred and ten, and
he hears after that they are worth ninety dinars, and the goods have
gone, the seller has a choice. If he likes, he has the price of the
goods on the day they were taken from him unless the price is more
than the price for which he was obliged to sell them in the first
place, and he does not have more than that - and it is one hundred and
ten dinars. If he likes, it is counted as profit against ninety unless
the price his goods reached was less than the value. He is given the
choice between what his goods fetch and the capital plus the profit,
which is ninety-nine dinars."

Malik said, "If someone sells
goods in murabaha and he says, 'It was valued at one hundred dinars to
me.' Then he hears later on, that it was worth one hundred and twenty
dinars, the customer is given the choice. If he wishes, he gives the
salesman the value of the goods on the day he took them, and if he
wishes, he gives the price for which he bought them according to the
reckoning of what profit he gives him, as far as it goes, unless that
is less than the price for which he bought them, for he should not
give the owner of the goods a loss from the price for which he bought
them because he was satisfied with that. The owner of the goods came
to seek extra, so the buyer has no argument against the salesman in
that to make a reduction from the first price for which he bought it
according to the list of contents."


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Malik spoke about what was done among them in the case of a group
of people who bought goods, drapery or slaves, and a man heard about
it and said to one of the group, "I have heard the description and
situation of the drapery goods you bought from so-and-so. Shall I give
you such-and-such profit to take over your portion?" This person
agreed, and the man gave him the profit and became a partner in his
place. When he looked at the purchase, he saw that it was ugly and
found it too expensive.

Malik said, "It is obliged on him and
there is no choice in it for him if he bought it according to a list
of contents and the description was well-known."

Malik spoke
about a man who had drapery goods sent to him, and salesmen came to
him and he read to them his list of contents and said, "In each bag is
such-and-such a wrap from Basra and such-and-such a light wrap from
Sabir. Their size is such-and-such," and he named to them types of
drapery goods by their sort, and he said, "Buy them from me according
to this description." They bought the bags according to what he
described to them, and then they bought them and found them too
expensive and regretted it. Malik said, "The sale is binding on them,
if the goods agree with the list of contents on which he sold them."

Malik said, "This is the way of doing things which people
still use today. They permit the sale among them when the goods agree
with the list of contents and are not different from it. "


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" الْمُتَبَايِعَانِ كُلُّ وَاحِدٍ مِنْهُمَا بِالْخِيَارِ عَلَى صَاحِبِهِ مَا لَمْ يَتَفَرَّقَا إِلاَّ بَيْعَ الْخِيَارِ " .

hadith_text_en:
Yahya related to me from Malik from Nafi from Abdullah ibn Umar
that the Messenger of Allah, may Allah bless him and grant him peace,
said, "Both parties in a business transaction have the right of
withdrawal as long as they have not separated, except in the
transaction called khiyar."

Malik said, "There is no
specified limit nor any matter which is applied in this case according
to us."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
وَحَدَّثَنِي مَالِكٌ، أَنَّهُ بَلَغَهُ أَنَّ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ، كَانَ يُحَدِّثُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" أَيُّمَا بَيِّعَيْنِ تَبَايَعَا فَالْقَوْلُ مَا قَالَ الْبَائِعُ أَوْ يَتَرَادَّانِ " .

hadith_text_en:
Malik related to me that he had heard that Abdullah ibn Masud
used to relate that the Messenger of Allah, may Allah bless him and
grant him peace, said, "When two parties dispute about a business
transaction, the seller's word is taken, or they make an agreement
among themselves.

Malik spoke about someone who sold goods to
a man, and said at the contracting of the sale, 'I will sell to you
provided I consult so-and-so. If he is satisfied, the sale is
permitted. If he dislikes it, there is no sale between us.' They made
the transaction on that basis. Then the buyer regretted before the
seller consulted the person.

Malik said, "That sale is
binding on them according to what they described. The buyer has no
right of withdrawal, and it is binding on him, if the person whom the
seller stipulated to him, permits it."

Malik said, "The way
of doing things among us about a man who buys goods from another and
they differ about the price, and the seller says, 'I sold them to you
for ten dinars,' and the buyer says, 'I bought them from you for five
dinars,' is that it is said to the seller, 'If you like, give them to
the buyer for what he said. If you like, swear by Allah that you only
sold your goods for what you said.' If he swears it is said to the
buyer, 'Either you take the goods for what the seller said, or you
swear by Allah that you bought them only for what you said.' If he
swears, he is free to return the goods. That is when each of them
testifies against the other."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ عُبَيْدٍ أَبِي صَالِحٍ، مَوْلَى السَّفَّاحِ أَنَّهُ قَالَ بِعْتُ بَزًّا لِي مِنْ أَهْلِ دَارِ نَخْلَةَ إِلَى أَجَلٍ ثُمَّ أَرَدْتُ الْخُرُوجَ إِلَى الْكُوفَةِ فَعَرَضُوا عَلَىَّ أَنْ أَضَعَ عَنْهُمْ بَعْضَ الثَّمَنِ وَيَنْقُدُونِي فَسَأَلْتُ عَنْ ذَلِكَ زَيْدَ بْنَ ثَابِتٍ فَقَالَ لاَ آمُرُكَ أَنْ تَأْكُلَ هَذَا وَلاَ تُوكِلَهُ .

hadith_text_en:
Yahya related to me from Malik from Abu'z-Zinad from Busr ibn
Said from Ubayd, Abu Salih, the mawla of as-Saffah that he said, "I
sold drapery to the people of Dar Nakhla on credit. Then I wanted to
go to Kufa, so they proposed that I reduce the price for them and they
would pay me immediately . I asked Zayd ibn Thabit about that, and he
said, 'I order you not to accept increase or to give to anybody.' "


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ عُثْمَانَ بْنِ حَفْصِ بْنِ خَلْدَةَ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّهُ سُئِلَ عَنِ الرَّجُلِ، يَكُونُ لَهُ الدَّيْنُ عَلَى الرَّجُلِ إِلَى أَجَلٍ فَيَضَعُ عَنْهُ صَاحِبُ الْحَقِّ وَيُعَجِّلُهُ الآخَرُ فَكَرِهَ ذَلِكَ عَبْدُ اللَّهِ بْنُ عُمَرَ وَنَهَى عَنْهُ .

hadith_text_en:
Yahya related to me from Malik from Uthman ibn Hafs ibn Khalda
from Ibn Shihab from Salim ibn Abdullah that Abdullah ibn Umar was
asked about a man who took a loan from another man for a set term. The
creditor reduced the debt, and the man paid it immediately Abdullah
ibn Umar disliked that, and forbade it.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، أَنَّهُ قَالَ كَانَ الرِّبَا فِي الْجَاهِلِيَّةِ أَنْ يَكُونَ لِلرَّجُلِ عَلَى الرَّجُلِ الْحَقُّ إِلَى أَجَلٍ فَإِذَا حَلَّ الأَجَلُ قَالَ أَتَقْضِي أَمْ تُرْبِي فَإِنْ قَضَى أَخَذَ وَإِلاَّ زَادَهُ فِي حَقِّهِ وَأَخَّرَ عَنْهُ فِي الأَجَلِ . قَالَ مَالِكٌ وَالأَمْرُ الْمَكْرُوهُ الَّذِي لاَ اخْتِلاَفَ فِيهِ عِنْدَنَا أَنْ يَكُونَ لِلرَّجُلِ عَلَى الرَّجُلِ الدَّيْنُ إِلَى أَجَلٍ فَيَضَعُ عَنْهُ الطَّالِبُ وَيُعَجِّلُهُ الْمَطْلُوبُ وَذَلِكَ عِنْدَنَا بِمَنْزِلَةِ الَّذِي يُؤَخِّرُ دَيْنَهُ بَعْدَ مَحِلِّهِ عَنْ غَرِيمِهِ وَيَزِيدُهُ الْغَرِيمُ فِي حَقِّهِ قَالَ فَهَذَا الرِّبَا بِعَيْنِهِ لاَ شَكَّ فِيهِ . قَالَ مَالِكٌ فِي الرَّجُلِ يَكُونُ لَهُ عَلَى الرَّجُلِ مِائَةُ دِينَارٍ إِلَى أَجَلٍ فَإِذَا حَلَّتْ قَالَ لَهُ الَّذِي عَلَيْهِ الدَّيْنُ بِعْنِي سِلْعَةً يَكُونُ ثَمَنُهَا مِائَةَ دِينَارٍ نَقْدًا بِمِائَةٍ وَخَمْسِينَ إِلَى أَجَلٍ هَذَا بَيْعٌ لاَ يَصْلُحُ وَلَمْ يَزَلْ أَهْلُ الْعِلْمِ يَنْهَوْنَ عَنْهُ . قَالَ مَالِكٌ وَإِنَّمَا كُرِهَ ذَلِكَ لأَنَّهُ إِنَّمَا يُعْطِيهِ ثَمَنَ مَا بَاعَهُ بِعَيْنِهِ وَيُؤَخِّرُ عَنْهُ الْمِائَةَ الأُولَى إِلَى الأَجَلِ الَّذِي ذَكَرَ لَهُ آخِرَ مَرَّةٍ وَيَزْدَادُ عَلَيْهِ خَمْسِينَ دِينَارًا فِي تَأْخِيرِهِ عَنْهُ فَهَذَا مَكْرُوهٌ وَلاَ يَصْلُحُ وَهُوَ أَيْضًا يُشْبِهُ حَدِيثَ زَيْدِ بْنِ أَسْلَمَ فِي بَيْعِ أَهْلِ الْجَاهِلِيَّةِ إِنَّهُمْ كَانُوا إِذَا حَلَّتْ دُيُونُهُمْ قَالُوا لِلَّذِي عَلَيْهِ الدَّيْنُ إِمَّا أَنْ تَقْضِيَ وَإِمَّا أَنْ تُرْبِيَ . فَإِنْ قَضَى أَخَذُوا وَإِلاَّ زَادُوهُمْ فِي حُقُوقِهِمْ وَزَادُوهُمْ فِي الأَجَلِ .

hadith_text_en:
Malik related to me that Zayd ibn Aslam said, "Usury in the
Jahiliyya was that a man would give a loan to a man for a set term.
When the term was due, he would say, 'Will you pay it off or increase
me?' If the man paid, he took it. If not, he increased him in his debt
and lengthened the term for him ."

Malik said, "The
disapproved of way of doing things about which there is no dispute
among us, is that a man should give a loan to a man for a term, and
then the demander reduce it and the one from whom it is demanded pay
it in advance. To us that is like someone who delays repaying his debt
after it is due to his creditor and his creditor increases his debt."
Malik said, "This is nothing else but usury. No doubt about it."

Malik spoke about a man who loaned one hundred dinars to a man for
two terms. When it was due, the person who owed the debt said to him,
"Sell me some goods, whose price is one hundred dinars in cash for one
hundred and fifty on credit." Malik said, "This transaction is not
good, and the people of knowledge still forbid it."

Malik
said, "This is disapproved of because the creditor himself gives the
debtor the price of what the man sells him, and he defers repayment of
the hundred of the first transaction for the debtor for the term which
is mentioned to him in the second transaction, and the debtor
increases him with fifty dinars for his deferring him. That is
disapproved of and it is not good. It also resembles the hadith of
Zayd ibn Aslam about the transactions of the people of the Jahiliyya.
When their debts were due, they said to the person with the debt,
'Either you pay in full or you increase it.' If they paid, they took
it, and if not they increased debtors in their debts, and extended the
term for them."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
حَدَّثَنَا يَحْيَى، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" مَطْلُ الْغَنِيِّ ظُلْمٌ وَإِذَا أُتْبِعَ أَحَدُكُمْ عَلَى مَلِيءٍ فَلْيَتْبَعْ " .

hadith_text_en:
Yahya related to me from Malik from Abu'z-Zinad from al Araj from
Abu Hurayra that the Messenger of Allah, may Allah bless him and grant
him peace, said, "Delay in payment by a rich man is injustice, but
when one of you is referred for payment to a wealthy man, let him be
referred."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ مُوسَى بْنِ مَيْسَرَةَ، أَنَّهُ سَمِعَ رَجُلاً، يَسْأَلُ سَعِيدَ بْنَ الْمُسَيَّبِ فَقَالَ إِنِّي رَجُلٌ أَبِيعُ بِالدَّيْنِ . فَقَالَ سَعِيدٌ لاَ تَبِعْ إِلاَّ مَا آوَيْتَ إِلَى رَحْلِكَ . قَالَ مَالِكٌ فِي الَّذِي يَشْتَرِي السِّلْعَةَ مِنَ الرَّجُلِ عَلَى أَنْ يُوَفِّيَهُ تِلْكَ السِّلْعَةَ إِلَى أَجَلٍ مُسَمًّى إِمَّا لِسُوقٍ يَرْجُو نَفَاقَهَا فِيهِ وَإِمَّا لِحَاجَةٍ فِي ذَلِكَ الزَّمَانِ الَّذِي اشْتَرَطَ عَلَيْهِ ثُمَّ يُخْلِفُهُ الْبَائِعُ عَنْ ذَلِكَ الأَجَلِ فَيُرِيدُ الْمُشْتَرِي رَدَّ تِلْكَ السِّلْعَةِ عَلَى الْبَائِعِ إِنَّ ذَلِكَ لَيْسَ لِلْمُشْتَرِي وَإِنَّ الْبَيْعَ لاَزِمٌ لَهُ وَإِنَّ الْبَائِعَ لَوْ جَاءَ بِتِلْكَ السِّلْعَةِ قَبْلَ مَحِلِّ الأَجَلِ لَمْ يُكْرَهِ الْمُشْتَرِي عَلَى أَخْذِهَا . قَالَ مَالِكٌ فِي الَّذِي يَشْتَرِي الطَّعَامَ فَيَكْتَالُهُ ثُمَّ يَأْتِيهِ مَنْ يَشْتَرِيهِ مِنْهُ فَيُخْبِرُ الَّذِي يَأْتِيهِ أَنَّهُ قَدِ اكْتَالَهُ لِنَفْسِهِ وَاسْتَوْفَاهُ فَيُرِيدُ الْمُبْتَاعُ أَنْ يُصَدِّقَهُ وَيَأْخُذَهُ بِكَيْلِهِ إِنَّ مَا بِيعَ عَلَى هَذِهِ الصِّفَةِ بِنَقْدٍ فَلاَ بَأْسَ بِهِ وَمَا بِيعَ عَلَى هَذِهِ الصِّفَةِ إِلَى أَجَلٍ فَإِنَّهُ مَكْرُوهٌ حَتَّى يَكْتَالَهُ الْمُشْتَرِي الآخَرُ لِنَفْسِهِ وَإِنَّمَا كُرِهَ الَّذِي إِلَى أَجَلٍ لأَنَّهُ ذَرِيعَةٌ إِلَى الرِّبَا وَتَخَوُّفٌ أَنْ يُدَارَ ذَلِكَ عَلَى هَذَا الْوَجْهِ بِغَيْرِ كَيْلٍ وَلاَ وَزْنٍ فَإِنْ كَانَ إِلَى أَجَلٍ فَهُوَ مَكْرُوهٌ وَلاَ اخْتِلاَفَ فِيهِ عِنْدَنَا . قَالَ مَالِكٌ لاَ يَنْبَغِي أَنْ يُشْتَرَى دَيْنٌ عَلَى رَجُلٍ غَائِبٍ وَلاَ حَاضِرٍ إِلاَّ بِإِقْرَارٍ مِنَ الَّذِي عَلَيْهِ الدَّيْنُ وَلاَ عَلَى مَيِّتٍ وَإِنْ عَلِمَ الَّذِي تَرَكَ الْمَيِّتُ وَذَلِكَ أَنَّ اشْتِرَاءَ ذَلِكَ غَرَرٌ لاَ يُدْرَى أَيَتِمُّ أَمْ لاَ يَتِمُّ . قَالَ وَتَفْسِيرُ مَا كُرِهَ مِنْ ذَلِكَ أَنَّهُ إِذَا اشْتَرَى دَيْنًا عَلَى غَائِبٍ أَوْ مَيِّتٍ أَنَّهُ لاَ يُدْرَى مَا يَلْحَقُ الْمَيِّتَ مِنَ الدَّيْنِ الَّذِي لَمْ يُعْلَمْ بِهِ فَإِنْ لَحِقَ الْمَيِّتَ دَيْنٌ ذَهَبَ الثَّمَنُ الَّذِي أَعْطَى الْمُبْتَاعُ بَاطِلاً . قَالَ مَالِكٌ وَفِي ذَلِكَ أَيْضًا عَيْبٌ آخَرُ أَنَّهُ اشْتَرَى شَيْئًا لَيْسَ بِمَضْمُونٍ لَهُ وَإِنْ لَمْ يَتِمَّ ذَهَبَ ثَمَنُهُ بَاطِلاً فَهَذَا غَرَرٌ لاَ يَصْلُحُ . قَالَ مَالِكٌ وَإِنَّمَا فُرِقَ بَيْنَ أَنْ لاَ يَبِيعَ الرَّجُلُ إِلاَّ مَا عِنْدَهُ وَأَنْ يُسَلِّفَ الرَّجُلُ فِي شَىْءٍ لَيْسَ عِنْدَهُ أَصْلُهُ أَنَّ صَاحِبَ الْعِينَةِ إِنَّمَا يَحْمِلُ ذَهَبَهُ الَّتِي يُرِيدُ أَنْ يَبْتَاعَ بِهَا فَيَقُولُ هَذِهِ عَشَرَةُ دَنَانِيرَ فَمَا تُرِيدُ أَنْ أَشْتَرِيَ لَكَ بِهَا فَكَأَنَّهُ يَبِيعُ عَشَرَةَ دَنَانِيرَ نَقْدًا بِخَمْسَةَ عَشَرَ دِينَارًا إِلَى أَجَلٍ فَلِهَذَا كُرِهَ هَذَا وَإِنَّمَا تِلْكَ الدُّخْلَةُ وَالدُّلْسَةُ .

hadith_text_en:
86 Malik related to me from Musa ibn Maysara that he heard a man
ask Said ibn al-Musayyab, "I am a man who sells for a debt." Said
said, "Do not sell except for what you take to your camel."

Malik spoke about a person who bought goods from a man provided that
he provide him with those goods by a specific date, either in time for
a market in which he hoped for their saleability, or to fulfil a need
at the time he stipulated. Then the seller failed him about the date,
and the buyer wanted to return those goods to the seller. Malik said,
"The buyer cannot do that, and the sale is binding on him. If the
seller does bring the goods before the completion of the term, the
buyer cannot be forced to take them."

Malik spoke about a
person who bought food and measured it. Then some one came to him to
buy it and he told him that he had measured it for himself and taken
it in full. The new buyer wanted to trust him and accept his measure.
Malik said, "Whatever is sold in this way for cash has no harm in it
but whatever is sold in this way on delayed terms is disapproved of
until the new buyer measures it out for himself. The sale with delayed
terms is disapproved of because it leads to usury and it is feared
that it will be circulated in this way without weight or measure. If
the terms are delayed it is disapproved of and there is no
disagreement about that with us."

Malik said, "One should not
buy a debt owed by a man whether present or absent, without the
confirmation of the one who owes the debt, nor should one buy a debt
owed to a man by a dead person even if one knows what the deceased man
has left. That is because to buy that is an uncertain transaction and
one does not know whether the transaction will be completed or not
completed."

He said, "The explanation of what is disapproved
of in buying a debt owed by someone absent or dead, is that it is not
known what unknown debtor may be connected to the dead person. If the
dead person is liable for another debt, the price which the buyer gave
on strength of the debt may become worthless."

Malik said,
"There is another fault in that as well. He is buying something which
is not guaranteed for him, and so if the deal is not completed, what
he paid becomes worthless. This is an uncertain transaction and it is
not good."

Malik said, "One distinguishes between a man who
is only selling what he actually has and a man who is being paid in
advance for something which is not yet in his possession. The man
advancing the money brings his gold which he intends to buy with. The
seller says, 'This is 10 dinars. What do you want me to buy for you
with it?' It is as if he sold 10 dinars cash for 15 dinars to be paid
later. Because of this, it is disapproved of. It is something leading
to usury and fraud."


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Malik said there was no harm if a man who sold some drapery and
excluded some garments by their markings, stipulated that he chose the
marked ones from that. If he did not stipulate that he would choose
from them when he made the exclusion, I think that he is partner in
the number of drapery goods which were purchased from him. That is
because two garments can be alike in marking and be greatly different
in price.

Malik said, "The way of doing things among us is
that there is no harm in partnership, transferring responsibility to
an agent, and revocation when dealing with food and other things,
whether or not possession was taken, when the transaction is with
cash, and there is no profit, loss, or deferment of price in it. If
profit or loss or deferment of price from one of the two enters any of
these transactions, it becomes sale which is made halal by what makes
sale halal, and made haram by what makes sale haram, and it is not
partnership, transferring responsibility to an agent, or revocation."

Malik spoke about some one who bought drapery goods or
slaves, and the sale was concluded, then a man asked him to be his
partner and he agreed and the new partner paid the whole price to the
seller and then something happened to the goods which removed them
from their possession. Malik said, "The new partner takes the price
from the original partner and the original partner demands from the
seller the whole price unless the original partner stipulated on the
new partner during the sale and before the transaction with the seller
was completed that the seller was responsible to him. If the
transaction has ended and the seller has gone, the pre-condition of
the original partner is void, and he has the responsibility."

Malik spoke about a man who asked another man to buy certain goods to
share between them, and he wanted the other man to pay for him and he
would sell the goods for the other man. Malik said, "That is not good.
When he says, 'Pay for me and I will sell it for you,' it becomes a
loan which he makes to him in order that he sell it for him and if
those goods are destroyed, or pass, the man who paid the price will
demand from his partner what he put in for him. This is part of the
advance which brings in profit."

Malik said, "If a man buys
goods, and they are settled for him, and then a man says to him,
'Share half of these goods with me, and I will sell them all for you,'
that is halal, there is no harm in it. The explanation of that is that
this is a new sale and he sells him half of the goods provided that he
sells the whole lot."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" أَيُّمَا رَجُلٍ بَاعَ مَتَاعًا فَأَفْلَسَ الَّذِي ابْتَاعَهُ مِنْهُ وَلَمْ يَقْبِضِ الَّذِي بَاعَهُ مِنْ ثَمَنِهِ شَيْئًا فَوَجَدَهُ بِعَيْنِهِ فَهُوَ أَحَقُّ بِهِ وَإِنْ مَاتَ الَّذِي ابْتَاعَهُ فَصَاحِبُ الْمَتَاعِ فِيهِ أُسْوَةُ الْغُرَمَاءِ " .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab from Abu Bakr ibn
Abd ar-Rahman ibn al-Harith ibn Hisham that the Messenger of Allah,
may Allah bless him and grant him peace, said, "Whenever a man sells
wares and then the buyer becomes bankrupt and the seller has not taken
any of the price and he finds some of his property intact with the
buyer, he is more entitled to it than anyone else. If the buyer dies,
then the seller is the same as other creditors with respect to it."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
وَحَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" أَيُّمَا رَجُلٍ أَفْلَسَ فَأَدْرَكَ الرَّجُلُ مَالَهُ بِعَيْنِهِ فَهُوَ أَحَقُّ بِهِ مِنْ غَيْرِهِ " .

hadith_text_en:
Malik related to me from Yahya ibn Said from Abu Bakr ibn
Muhammad ibn Amr ibn Hazm from Umar ibn Abdal-Aziz from Abu Bakr ibn
Abd ar-Rahman ibn al-Harith ibn Hisham from Abu Hurayra that the
Messenger of Allah, may Allah bless him and grant him peace, said, "If
anyone goes bankrupt, and a man finds his own property intact with
him, he is more entitled to it than anyone else."

Malik spoke
about a man who sold a man wares, and the buyer went bankrupt. He
said, "The seller takes whatever of his goods he finds. If the buyer
has sold some of them and distributed them, the seller of the wares is
more entitled to them than the creditors. What the buyer has
distributed does not prevent the seller from taking whatever of it he
finds. It is the seller's right if he has received any of the price
from the buyer and he wants to return it to take what he finds of his
wares, and in what he does not find, he is like the creditors."

Malik spoke about some one who bought spun wool or a plot of land,
and then did some work on it, like building a house on the plot of
land or weaving the spun wool into cloth. Then he went bankrupt after
he had bought it, and the original owner of the plot said, "I will
take the plot and whatever structure is on it." Malik said, "That
structure is not his. However, the plot and what is in it that the
buyer has improved is appraised. Then one sees what the price of the
plot is and how much of that value is the price of the structure. They
are partners in that. The owner of the plot has as much as his
portion, and the creditors have the amount of the portion of the
structure."

Malik said, "The explanation of that is that the
value of it all is fifteen hundred dirhams. The value of the plot is
five hundred dirhams, and the value of the building is one thousand
dirhams. The owner of the plot has a third, and the creditors have
two-thirds."

Malik said, "It is like that with spinning and
other things of the same nature in these circumstances and the buyer
has a debt which he cannot pay. This is the behaviour in such cases."

Malik said, "As for goods which have been sold and which the
buyer does not improve, but those goods sell well and have gone up in
price, so their owner wants them and the creditors also want to seize
them, then the creditors choose between giving the owner of the goods
the price for which he sold them and not giving him any loss and
surrendering his goods to him.

"If the price of the goods has
gone down, the one who sold them has a choice. If he likes, he can
take his goods and he has no claim to any of his debtor's property,
and that is his right. If he likes, he can be one of the creditors and
take a portion of his due and not take his goods. That is up to him."

Malik said about someone who bought a slave-girl or animal
and she gave birth in his possession and the buyer went bankrupt, "The
slave-girl or the animal and the offspring belong to the seller unless
the creditors desire it. In that case they give him his complete due
and they take it."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي رَافِعٍ، مَوْلَى رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ قَالَ اسْتَسْلَفَ رَسُولُ اللَّهِ صلى الله عليه وسلم بَكْرًا فَجَاءَتْهُ إِبِلٌ مِنَ الصَّدَقَةِ قَالَ أَبُو رَافِعٍ فَأَمَرَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ أَقْضِيَ الرَّجُلَ بَكْرَهُ فَقُلْتُ لَمْ أَجِدْ فِي الإِبِلِ إِلاَّ جَمَلاً خِيَارًا رَبَاعِيًا . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم
" أَعْطِهِ إِيَّاهُ فَإِنَّ خِيَارَ النَّاسِ أَحْسَنُهُمْ قَضَاءً " .

hadith_text_en:
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn
Yasar that Abu Rafi, the mawla of the Messenger of Allah,  may Allah
bless him and grant him peace, said, "The Messenger of Allah, may
Allah bless him and grant him peace, borrowed a young camel and then
the camels of sadaqa came to him." Abu Rafi said, "He ordered me to
repay the man his young camel. I said, 'I can only find a good camel
in its seventh year in the camels.' The Messenger of Allah, may Allah
bless him and grant him peace, said, 'Give it to him. The best of
people are those who discharge their debts in the best manner.' "


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ حُمَيْدِ بْنِ قَيْسٍ الْمَكِّيِّ، عَنْ مُجَاهِدٍ، أَنَّهُ قَالَ اسْتَسْلَفَ عَبْدُ اللَّهِ بْنُ عُمَرَ مِنْ رَجُلٍ دَرَاهِمَ ثُمَّ قَضَاهُ دَرَاهِمَ خَيْرًا مِنْهَا فَقَالَ الرَّجُلُ يَا أَبَا عَبْدِ الرَّحْمَنِ هَذِهِ خَيْرٌ مِنْ دَرَاهِمِي الَّتِي أَسْلَفْتُكَ . فَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ قَدْ عَلِمْتُ وَلَكِنْ نَفْسِي بِذَلِكَ طَيِّبَةٌ . قَالَ مَالِكٌ لاَ بَأْسَ بِأَنْ يُقْبِضَ مَنْ أُسْلِفَ شَيْئًا مِنَ الذَّهَبِ أَوِ الْوَرِقِ أَوِ الطَّعَامِ أَوِ الْحَيَوَانِ مِمَّنْ أَسْلَفَهُ ذَلِكَ أَفْضَلَ مِمَّا أَسْلَفَهُ إِذَا لَمْ يَكُنْ ذَلِكَ عَلَى شَرْطٍ مِنْهُمَا أَوْ عَادَةٍ فَإِنْ كَانَ ذَلِكَ عَلَى شَرْطٍ أَوْ وَأْىٍ أَوْ عَادَةٍ فَذَلِكَ مَكْرُوهٌ وَلاَ خَيْرَ فِيهِ . قَالَ وَذَلِكَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَضَى جَمَلاً رَبَاعِيًا خِيَارًا مَكَانَ بَكْرٍ اسْتَسْلَفَهُ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ اسْتَسْلَفَ دَرَاهِمَ فَقَضَى خَيْرًا مِنْهَا فَإِنْ كَانَ ذَلِكَ عَلَى طِيبِ نَفْسٍ مِنَ الْمُسْتَسْلِفِ وَلَمْ يَكُنْ ذَلِكَ عَلَى شَرْطٍ وَلاَ وَأْىٍ وَلاَ عَادَةٍ كَانَ ذَلِكَ حَلاَلاً لاَ بَأْسَ بِهِ .

hadith_text_en:
Malik related to me from Humayd ibn Qays al-Makki that Mujahid
said, "Abdullah ibn Umar borrowed some dirhams from a man, then he
discharged his debt with dirhams better than them. The man said, 'Abu
Abdar-Rahman. These are better than the dirhams which I lent you.'
Abdullah ibn Umar said, 'I know that. But I am happy with myself about
that.' "

Malik said, "There is no harm in a person who has
borrowed gold, silver, food, or animals, taking to the person who lent
it, something better than what he lent, when that is not a stipulation
between them nor a custom. If that is by a stipulation or promise or
custom, then it is disapproved, and there is no good in it."

He said, "That is because the Messenger of Allah, may Allah bless him
and grant him peace, discharged his debt with a good camel in its
seventh year in place of a young camel which he borrowed, and Abdullah
ibn Umar borrowed some dirhams, and repaid them with better ones. If
that is from the goodness of the borrower, and it is not by a
stipulation, promise, or custom, it is halal and there is no harm in
it."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ عُمَرَ بْنَ الْخَطَّابِ، قَالَ فِي رَجُلٍ أَسْلَفَ رَجُلاً طَعَامًا عَلَى أَنْ يُعْطِيَهُ إِيَّاهُ فِي بَلَدٍ آخَرَ فَكَرِهَ ذَلِكَ عُمَرُ بْنُ الْخَطَّابِ وَقَالَ فَأَيْنَ الْحَمْلُ يَعْنِي حُمْلاَنَهُ .

hadith_text_en:
Yahya related to me from Malik that he had heard that Umar ibn
al-Khattab said that he disapproved of one man lending another food on
the provision that he gave it back to him in another city. He said,
"Where is the transport?"


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، أَنَّهُ بَلَغَهُ أَنَّ رَجُلاً، أَتَى عَبْدَ اللَّهِ بْنَ عُمَرَ فَقَالَ يَا أَبَا عَبْدِ الرَّحْمَنِ إِنِّي أَسْلَفْتُ رَجُلاً سَلَفًا وَاشْتَرَطْتُ عَلَيْهِ أَفْضَلَ مِمَّا أَسْلَفْتُهُ . فَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ فَذَلِكَ الرِّبَا . قَالَ فَكَيْفَ تَأْمُرُنِي يَا أَبَا عَبْدِ الرَّحْمَنِ فَقَالَ عَبْدُ اللَّهِ السَّلَفُ عَلَى ثَلاَثَةِ وُجُوهٍ سَلَفٌ تُسْلِفُهُ تُرِيدُ بِهِ وَجْهَ اللَّهِ فَلَكَ وَجْهُ اللَّهِ وَسَلَفٌ تُسْلِفُهُ تُرِيدُ بِهِ وَجْهَ صَاحِبِكَ فَلَكَ وَجْهُ صَاحِبِكَ وَسَلَفٌ تُسْلِفُهُ لِتَأْخُذَ خَبِيثًا بِطَيِّبٍ فَذَلِكَ الرِّبَا . قَالَ فَكَيْفَ تَأْمُرُنِي يَا أَبَا عَبْدِ الرَّحْمَنِ قَالَ أَرَى أَنْ تَشُقَّ الصَّحِيفَةَ فَإِنْ أَعْطَاكَ مِثْلَ الَّذِي أَسْلَفْتَهُ قَبِلْتَهُ وَإِنْ أَعْطَاكَ دُونَ الَّذِي أَسْلَفْتَهُ فَأَخَذْتَهُ أُجِرْتَ وَإِنْ أَعْطَاكَ أَفْضَلَ مِمَّا أَسْلَفْتَهُ طَيِّبَةً بِهِ نَفْسُهُ فَذَلِكَ شُكْرٌ شَكَرَهُ لَكَ وَلَكَ أَجْرُ مَا أَنْظَرْتَهُ .

hadith_text_en:
A free loan which you lend by which you desire the pleasure of
Allah, and so you have the pleasure of Allah. A free loan which you
lend by which you desire the pleasure of your companion, so you have
the pleasure of your companion, and a free loan which you lend by
which you take what is impure by what is pure, and that is usury." He
said, "What do you order me to do, Abu Abd ar-Rahman?" He said, "I
think that you should tear up the agreement. If he gives you the like
of what you lent him, accept it. If he gives you less than what you
lent him, take it and you will be rewarded. If he gives you better
than what you lent him, of his own good will, that is his gratitude to
you and you have the wage of the period you gave him the loan."

hadith_narrator_en:
And Malik related to me that he had heard that a man came to
Abdullah ibn Umar and said, "Abu Abd ar-Rahman, I gave a man a loan
and stipulated that he give me better than what I lent him." Abdullah
ibn Umar said, "That is usury." Abdullah said, "Loans are of three
types:


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، أَنَّهُ سَمِعَ عَبْدَ اللَّهِ بْنَ عُمَرَ، يَقُولُ مَنْ أَسْلَفَ سَلَفًا فَلاَ يَشْتَرِطْ إِلاَّ قَضَاءَهُ .

hadith_text_en:
Yahya related to me from Malik from Nafi that he heard Abdullah
ibn Umar say, "If someone lends something, let the only condition be
that it is repaid."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، أَنَّهُ بَلَغَهُ أَنَّ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ، كَانَ يَقُولُ مَنْ أَسْلَفَ سَلَفًا فَلاَ يَشْتَرِطْ أَفْضَلَ مِنْهُ وَإِنْ كَانَتْ قَبْضَةً مِنْ عَلَفٍ فَهُوَ رِبًا . قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّ مَنِ اسْتَسْلَفَ شَيْئًا مِنَ الْحَيَوَانِ بِصِفَةٍ وَتَحْلِيَةٍ مَعْلُومَةٍ فَإِنَّهُ لاَ بَأْسَ بِذَلِكَ وَعَلَيْهِ أَنْ يَرُدَّ مِثْلَهُ إِلاَّ مَا كَانَ مِنَ الْوَلاَئِدِ فَإِنَّهُ يُخَافُ فِي ذَلِكَ الذَّرِيعَةُ إِلَى إِحْلاَلِ مَا لاَ يَحِلُّ فَلاَ يَصْلُحُ وَتَفْسِيرُ مَا كُرِهَ مِنْ ذَلِكَ أَنْ يَسْتَسْلِفَ الرَّجُلُ الْجَارِيَةَ فَيُصِيبُهَا مَا بَدَا لَهُ ثُمَّ يَرُدُّهَا إِلَى صَاحِبِهَا بِعَيْنِهَا فَذَلِكَ لاَ يَصْلُحُ وَلاَ يَحِلُّ وَلَمْ يَزَلْ أَهْلُ الْعِلْمِ يَنْهَوْنَ عَنْهُ وَلاَ يُرَخِّصُونَ فِيهِ لأَحَدٍ .

hadith_text_en:
Malik related to me that he had heard that Abdullah ibn Masud
used to say, "If someone makes a loan, they should not stipulate
better than it. Even if it is a handful of grass, it is usury."

Malik said, "The generally agreed on way of doing things among us
is that there is no harm in borrowing any animals with a set
description and itemisation, and one must return the like of them.
This is not done in the case of female slaves. It is feared about that
that it will lead to making halal what is not halal, so it is not
good. The explanation of what is disapproved of in that, is that a man
borrow a slave-girl and have intercourse with her as seems proper to
him. Then he returns her to her owner. That is not good and it is not
halal. The people of knowledge still forbid it and do not give an
indulgence to any one in it."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" لاَ يَبِعْ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ " .

hadith_text_en:
Yahya related to me from Malik from Nafi from Abdullah ibn Umar
that the Messenger of Allah, may Allah bless him and grant him peace,
said, "Do not let any of you bid against each other."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
وَحَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" لاَ تَلَقَّوُا الرُّكْبَانَ لِلْبَيْعِ وَلاَ يَبِعْ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ وَلاَ تَنَاجَشُوا وَلاَ يَبِعْ حَاضِرٌ لِبَادٍ وَلاَ تُصَرُّوا الإِبِلَ وَالْغَنَمَ فَمَنِ ابْتَاعَهَا بَعْدَ ذَلِكَ فَهُوَ بِخَيْرِ النَّظَرَيْنِ بَعْدَ أَنْ يَحْلُبَهَا إِنْ رَضِيَهَا أَمْسَكَهَا وَإِنْ سَخِطَهَا رَدَّهَا وَصَاعًا مِنْ تَمْرٍ " .

hadith_text_en:
Malik related to me from Abu'z-Zinad from al-Araj from Abu
Hurayra that the Messenger of Allah, may Allah bless him and grant him
peace, said, "Do not go out to meet the caravans for trade, do not bid
against each other, outbidding in order to raise the price, and a
townsman must not buy on behalf of a man of the desert, and do not tie
up the udders of camels and sheep so that they appear to have a lot of
milk, for a person who buys them after that has two recourses open to
him after he milks them. If he is pleased with them, he keeps them and
if he is displeased with them, he can return them along with a sa of
dates."

Malik said, "The explanation of the words of the
Messenger of Allah, may Allah bless him and grant him peace, according
to what we think - and Allah knows best - 'do not bid against each
other,' is that it is forbidden for a man to offer a price over the
price of his brother when the seller has inclined to the bargainer and
made conditions about the weight of the gold and he has declared
himself not liable for faults and such things by which it is
recognised that the seller wants to make a transaction with the
bargainer. This is what he forbade, and Allah knows best."

Malik said, "There is no harm, however, in more than one person
bidding against each other over goods put up for sale."

He
said, "Were people to leave off haggling when the first person started
haggling, an unreal price might be taken and the disapproved would
enter into the sale of the goods. This is still the way of doing
things among us."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: قَالَ مَالِكٌ عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنِ النَّجْشِ .

hadith_text_en:
Malik said, from Nafi from Abdullah ibn Umar that the Messenger
of Allah, may Allah bless him and grant him peace, forbade najsh.

Malik said, "Najsh is to offer a man more than the worth of his
goods when you do not mean to buy them and someone else follows you in
bidding."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَجُلاً، ذَكَرَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ يُخْدَعُ فِي الْبُيُوعِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم
" إِذَا بَايَعْتَ فَقُلْ لاَ خِلاَبَةَ " . قَالَ فَكَانَ الرَّجُلُ إِذَا بَايَعَ يَقُولُ لاَ خِلاَبَةَ .

hadith_text_en:
Yahya related to me from Malik from Abdullah ibn Dinar from
Abdullah ibn Umar that a man mentioned to the Messenger of Allah, may
Allah bless him and grant him peace, that he was always being cheated
in business transactions. The Messenger of Allah, may Allah bless him
and grant him peace, said, "When you enter a transaction, say, 'No
trickery.' So whenever that man entered a transaction, he would say,
'No trickery.' "


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ سَمِعَ سَعِيدَ بْنَ الْمُسَيَّبِ، يَقُولُ إِذَا جِئْتَ أَرْضًا يُوفُونَ الْمِكْيَالَ وَالْمِيزَانَ فَأَطِلِ الْمُقَامَ بِهَا وَإِذَا جِئْتَ أَرْضًا يُنَقِّصُونَ الْمِكْيَالَ وَالْمِيزَانَ فَأَقْلِلِ الْمُقَامَ بِهَا .

hadith_text_en:
Malik related to me that Yahya ibn Said heard Said ibn al-
Musayyab say, "When you come to a land where they give full measure
and full weight, stay there. When you come to a land where they
shorten the measure and weight, then do not stay there very long."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ سَمِعَ مُحَمَّدَ بْنَ الْمُنْكَدِرِ، يَقُولُ أَحَبَّ اللَّهُ عَبْدًا سَمْحًا إِنْ بَاعَ سَمْحًا إِنِ ابْتَاعَ سَمْحًا إِنْ قَضَى سَمْحًا إِنِ اقْتَضَى . قَالَ  مَالِكٌ فِي الرَّجُلِ يَشْتَرِي الإِبِلَ أَوِ الْغَنَمَ أَوِ الْبَزَّ أَوِ الرَّقِيقَ أَوْ شَيْئًا مِنَ الْعُرُوضِ جِزَافًا إِنَّهُ لاَ يَكُونُ الْجِزَافُ فِي شَىْءٍ مِمَّا يُعَدُّ عَدًّا . قَالَ مَالِكٌ فِي الرَّجُلِ يُعْطِي الرَّجُلَ السِّلْعَةَ  يَبِيعُهَا لَهُ وَقَدْ قَوَّمَهَا صَاحِبُهَا قِيمَةً فَقَالَ إِنْ بِعْتَهَا بِهَذَا الثَّمَنِ الَّذِي أَمَرْتُكَ بِهِ فَلَكَ دِينَارٌ - أَوْ شَىْءٌ يُسَمِّيهِ لَهُ يَتَرَاضَيَانِ عَلَيْهِ - وَإِنْ لَمْ تَبِعْهَا فَلَيْسَ لَكَ شَىْءٌ إِنَّهُ لاَ بَأْسَ بِذَلِكَ إِذَا سَمَّى ثَمَنًا يَبِيعُهَا بِهِ وَسَمَّى أَجْرًا مَعْلُومًا إِذَا بَاعَ أَخَذَهُ وَإِنْ لَمْ يَبِعْ فَلاَ شَىْءَ لَهُ . قَالَ مَالِكٌ وَمِثْلُ ذَلِكَ أَنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ إِنْ قَدَرْتَ عَلَى غُلاَمِي الآبِقِ أَوْ جِئْتَ بِجَمَلِي الشَّارِدِ فَلَكَ كَذَا . فَهَذَا مِنْ بَابِ الْجُعْلِ وَلَيْسَ مِنْ بَابِ الإِجَارَةِ وَلَوْ كَانَ مِنْ بَابِ الإِجَارَةِ لَمْ يَصْلُحْ . قَالَ مَالِكٌ فَأَمَّا الرَّجُلُ يُعْطَى السِّلْعَةَ فَيُقَالُ لَهُ بِعْهَا وَلَكَ كَذَا وَكَذَا فِي كُلِّ دِينَارٍ . لِشَىْءٍ يُسَمِّيهِ فَإِنَّ ذَلِكَ لاَ يَصْلُحُ لأَنَّهُ كُلَّمَا نَقَصَ دِينَارٌ مِنْ ثَمَنِ السِّلْعَةِ نَقَصَ مِنْ حَقِّهِ الَّذِي سَمَّى لَهُ فَهَذَا غَرَرٌ لاَ يَدْرِي كَمْ جَعَلَ لَهُ .

hadith_text_en:
Malik related to me from Yahya ibn Said that he heard Muhammad
ibn al-Munkadir say, "Allah loves his slave who is generous when he
sells, and generous when he buys, generous when he repays, and
generous when he is repaid."

Malik said about a man who
bought camels or sheep or dry goods or slaves or any goods without
measuring precisely, "There is no buying without measuring precisely
in anything which can be counted . "

Malik said about a man
who gave a man goods to sell for him and set their price saying, "If
you sell them for this price as I have ordered you to do, you will
have a dinar (or something which he has specified, which they are both
satisfied with), if you do not sell them, you will have nothing,"
"There is no harm in that when he names a price to sell them at and
names a known fee. If he sells the goods, he takes the fee, and if he
does not sell them, he has nothing."

Malik said, "This is
like saying to another man, 'If you capture my runaway slave or bring
my stray camel, you will have such-and-such.' This is from the
category of reward, and not from the category of giving a wage. Had it
been from the category of giving a wage, it would not be good."

Malik said, "As for a man who is given goods and told that if he
sells them he will have a named percentage for every dinar, that is
not good because whenever he is a dinar less than the price of the
goods, he decreases the due which was named for him. This is an
uncertain transaction. He does not know how much he will be given."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، أَنَّهُ سَأَلَهُ عَنِ الرَّجُلِ، يَتَكَارَى الدَّابَّةَ ثُمَّ يُكْرِيهَا بِأَكْثَرَ مِمَّا تَكَارَاهَا بِهِ فَقَالَ لاَ بَأْسَ بِذَلِكَ .

hadith_text_en:
Malik related to me that he asked Ibn Shihab about a man who
hired an animal, and then re-hired it out for more than what he hired
it for. He said, "There is no harm in that."