This is part 11 of 22 of “The Book of Livelihood and Commerce (al-Ma'isha)”, book 18 of Al-Kafi — Hadith 8,806–8,855. The book is long enough that it is split across 22 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “About the case of a man who asks another man to sell the fruits of his certain palm tree for two Qafiz (a certain unit of measurement) of dates or less or more that he names as he likes, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not harmful.’ He (the Imam) then said, ‘Fresh dates and half-ripe dates from one palm tree can be exchanged and it is not harmful but mixing of old dates and half-ripe dates is not valid and so also is the case of raisin and grape.’”
7. Ahmad ibn Muhammad has narrated from al-Hassan ibn Mahbub from Sayf al-Tammar who has said the following: “I once asked abu Basir to ask abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man who exchanges two baskets of fresh half-ripe dates for one basket of Mushaqaq (stone-free) dates. Abu Basir asked him (the Imam) and he (the Imam) said, ‘It is Makruh (detestable).’ Abu Basir then asked, ‘Why it is Makruh (detestable)?’ He (the Imam) said, ‘Ali ibn abu Talib, ‘Alayhi al-Salam, disliked to exchange one wasaq of dates of al-Madinah for two wasaq (a certain unit of measurement) of dates of Khaybar because dates of al-Madinah are of inferior quality and Ali, ‘Alayhi al-Salam, would not dislike lawful things.’”
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Washsha’ from ‘Abd Allah ibn Sinan who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying that ’Amir al-Mu’minin disliked exchanging of one wasaq (a certain unit of measurement) of dates of Khaybar with two wasaq of dates of al- Madinah because dates of Khaybar are of superior quality.’”
9. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn al-Hakam from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about his opinion on wheat and the sawiq (mush made of wheat or barley). He (the Imam) said, ‘Their exchange in equal measures is not harmful.’ I then asked, ‘What happens if one has a certain yield or preference over the other?’ He (the Imam) said, ‘Does it not have expenses and maintenance?’ I replied, ‘Yes, it has such overheads.’ He (the Imam) said, ‘This is for that.’ He (the Imam) then said, ‘If they are two different things then exchange of one for two at the same time is permissible.’”
10. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Jamil from Muhammad ibn Muslim and Zurarah who have said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘It is permissible to exchange wheat with flour in equal measures and sawiq (mush) of wheat with mush and barley with wheat in equal measures, is not harmful.’”
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the case of a man who gives foodstuff to a flour man under a contract that requires him to return for every ten Artal (plural of ritl, a certain unit of measurement) twelve Artal of flour. He (the Imam) said, ‘No, it is not permissible.’ I then asked about sesame given under a contract to an oil man who guarantees for every Sa‘ a certain Ritl (a certain unit of measurement). He (the Imam) said, ‘No, it is not permissible.’”
12. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Exchanging dry dates with fresh ones is not valid; dry dates are dry and fresh are not dry. When it dries it shrinks. Exchanging barley with wheat is also not valid unless it is in equal measures.’ He (the Imam) said, ‘Measuring is one and the same. It is detestable to exchange one Qafiz (a certain unit of measurement) of almond for two or one Qafiz of dates for two Qafiz of dates. However, it is valid to exchange one Sa‘ of wheat with two Sa‘ of dates and one Sa‘ of dates with two Sa‘ of raisins when they are different and in the form of dry fruits. It applies to foodstuff and fruits in the same manner.’ Or that he (the Imam) said, ‘It is not harmful if goods are exchanged as long as they are not exchanged in measurements and weighing.’”
13. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from ibn Mahbub from Khalid ibn Jarir from abu al-Rabi‘ al-Shamiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, disliked exchange of one Qafiz of almond with two Qafiz of almond and one Qafiz of dates with two Qafiz of dates.’”
14. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who makes an advance payment for oil to receive ghee. He (the Imam) said, ‘It is not valid.’”
15. Al-Husayn ibn Muhammad has narrated from Mu’alla’ ibn Muhammad from al-Washsha’ from ‘Abd Allah ibn Sinan who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘It is not valid for a man to make advance payment in the form of ghee to receive oil and vice versa.’”
16. Ibn Mahbub has narrated from abu Ayyub from Sama‘ah who has said the following: “Once abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about the exchange of grape with raisins and he (the Imam) replied, ‘It is not permissible unless it is in equal measures.’ I asked about exchange of dates and raisins. He (the Imam) said, ‘It must be in equal measures.’”
17. In another Hadith through the same chain of narrators as that of the previous Hadith it is narrated thatexchange of two different kinds of goods at the same time is not harmful.’”
18. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Khalid from abu al-Rabi‘ who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about dry dates and fresh dates exchanged in equal measures. He (the Imam) said, ‘It is not harmful.’ I then asked him (the Imam) about cooked juice and uncooked one exchanged in equal measures. He (the Imam) said, ‘It is not harmful.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr and Muhammad ibn ‘Isma’il has narrated from af-Fadf ibn Shadhan from Safwan ibn Yahya and ibn abu ‘Umayr from Jamil from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘The exchange of one camel for two camels, one stumper for two at the same time is not harmful.”’
2. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu ‘Abd Allah al-Barqiy in a marfu’ manner from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of exchanging yarns for expanded fabrics while the yarn is heavier than fabrics in weight. He (the Imam) said, ‘It is not harmful.’”
3. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about exchanging one slave for two slaves and a slave for a slave and some dirhams. He (the Imam) said, ‘It is not harmful in the case of all animals if it (the deal) is simultaneous.’”
4. Abu Ali al-Ash’ariy has narrated from al-Hassan ibn Ali al-Kufiy from ‘Uthman ibn ‘Isa from Sa‘id ibn Yasar who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about exchanging one camel for two camels in a hand in hand transaction and on credit. He (the Imam) said, ‘Yes, it is permissible if you name it in terms of age, Jadh‘ayn or Thaniyayn (kinds of camels in terms of age). He (the Imam) then commanded me to strike out the word ‘al-Nisyah’ (on credit perhaps because of Taqiyyah).
5. Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asim ibn Humayd from Muhammad ibn Qays who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘The sale of one grown up camel in exchange for ten fetuses of camel to be born is not valid.’”
6. Al-Husayn from Muhammad has narrated from Mu’alla’ ibn Muhammad from those whom he has mentioned from Aban from Muhammad who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘In the exchange of foodstuff of different kinds or other things with different quantities is not harmful in a hand in hand transaction but it is not valid on credit.’”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin, ‘Alayhi al-Salam, disliked exchange of meat for animals.”
8. Muhammad ibn Yahya and others have narrated from Muhammad Ahmad from Ayyub ibn Nuh from al-‘ Abbas ibn ‘Amir from Dawud ibn al-Husayn from Mansur who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about exchange of one sheep for two sheep, one egg for two eggs. He (the Imam) said, ’It is not harmful as long as it is not in measures and weighing.’”
9. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad from Ja’far ibn Sama‘ah from Aban ibn ‘Uthman from ‘Isma’il ibn al-Fadl who has said the following: “This is concerning my question before abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man who says to another man, ‘Send your sheep and camels to be kept and when they give birth, if you like, I will exchange their male with female or vice versa.’ He (the Imam) said, ‘It is a detestable act unless the exchange takes place after they give birth and he knows them, which is which.’”
1. Ali ibn Ibrahim has narrated from his narrators whom he has mentioned the following: “Exchange of gold for gold, silver for silver by weight in equal quantities is balanced. One does not have preference over the other. Silver can be exchanged for gold and gold can be exchanged for silver as you like in a hand in hand transaction and it is not harmful but it is not lawful on credit. Gold and silver can be sold in exchange for other things which are exchanged by weighing or measuring or numbering in a hand in hand transaction, and on credit all of such deals are not harmful. Things exchanged by measure or weight which are of the same origin do not have any preference over the other in measuring or weighing. If they are of different origins and are of things measured, it is not harmful to exchange two for one in a hand in hand deal but it is Makruh (detestable) on credit. Things of different origin which are exchanged by weight can be exchanged two for one in a hand in hand deal but on credit is Makruh (detestable). The exchange of things measured for what is weighed is not harmful in a hand in hand deal and on credit as well. The exchange of things numbered and not measured or weighed is not harmful if it is two for one in a hand in hand deal but it is Makruh (detestable) on credit. “He (Ali ibn Ibrahim) has said that this is if the origin is the same. If the origin of things numbered is different, then, it is not harmful to exchange two for one in a hand in hand deal or on credit as well, it all is not harmful. The exchange of things numbered or not numbered for what is measured or weighed in a hand in hand transaction or on credit is not harmful at all. Of things of the same origin and measured or weighed if then something comes out that is not measured or weighed, it is not harmful to exchange them in a hand in hand deal but it is Makruh (detestable) on credit. It is because cotton and al-Kattan originally are weighed and its yarn is weighed but fabrics are not weighed so cotton has no preference over yarn and its origin is one; so it is not valid unless it is in equal quantities by the same weight. When fabric is made out of it then in a hand in hand deal it is valid. In the case of fabrics it is valid to exchange one cloth for two cloths even though its origin is one in a hand in hand deal but it is Makruh (detestable) on credit. If it is cotton and al-Kattan then it is not harmful to exchange two for one in a hand in hand deal and it is Makruh on credit. If it is fabric of cotton and al-Kattan, it is not harmful to exchange two for one in a hand in hand deal or on credit; both deals are permissible. It is not harmful to exchange cotton and al-Kattan for wool in a hand in hand deal and on credit. The exchange of things from animals is not harmful if it is two for one, even if of one origin, in a hand in hand deal but it is Makruh (detestable) on credit. If the animals are of different origins it is not harmful to exchange two for one in a hand and hand deal but it is Makruh on credit. If animals are exchanged for goods and you take delivery of animal and leave the goods on credit, it is not harmful. If you take delivery of the goods and leave the animal it is Makruh (detestable). It is not harmful if you sell the animal in exchange for animal in addition with dirham also or goods. If you take delivery of animal and leave dirham on credit or one house for two houses, one Jirib of land for two Jirib of land it is not harmful in a hand in hand deal but it is Makruh (detestable) on credit. “He (Ali ibn Ibrahim) has said, Tn the case of goods exchanged by measuring or weighing standard is the one which is common, not a special one, such as if a people measure meat and almonds it is not taken as standard because originally meat is weighed and almonds are counted in numbers. ”” (According to Mir’at al-‘Uqul the above is fatwa of Ali ibn Ibrahim or his Shaykhs which is very strange to happen from people like him)
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘In the case of foodstuff of known measurement venturous estimation is not valid and it is of undesirable matters in the case of foodstuff.”’
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from Ya’qub ibn Shu’ayb who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man to whom another man owes one hundred kur of dates and he has palm trees. He comes and says, ‘Give to me your palm trees for what you owe to me.’ It seemed as if he (the Imam) disliked it. I then asked about two men who have palm trees. One of them says to the other, ‘You can take the trees for such and such amount and give to me one-half more or less or I take the trees with the same condition. He (the Imam) said, ‘It is not harmful.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about walnuts that cannot be counted. The owner weighs a certain measurement, then counts the rest according to that measurement. He (the Imam) said, ‘It is not harmful.’”
4. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from those whom he has mentioned from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who buys something which is sold by measure or weight and takes it according to that standard. He (the Imam) said, ‘It is not harmful.’”
5. Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from ‘Is ibn al-Qasim who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who has cattle; if he can sell their milk without measurement. He (the Imam) said, ‘Yes, he can do so until it stops (coming through the udder) or something similar.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from his brother al-Hassan from Zurarah from Sanaa ‘ah who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, if milk which still is in the udder can be purchased. He (the Imam) said, ‘No, until it is milked in al-Sukurrujah (a bowl) and the seller can say, “Buy what is in al-Sukurruajah and that which is in the udder for the named price” and if there is nothing in the udder that which is in al-Sukurruajah is what is sold.’”
7. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from abu Sa‘id from ‘Abd al-Malik ibn ‘Amr who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about buying a hundred Rawiyah (a certain unit of measurement) of oil, then weigh one or two Rawiyah then accept the rest according to such weighing. He (the Imam) said, ‘It is not harmful.’”
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub Ibrahim al-Karkhiy who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who buys wool of a hundred sheep from another man and what is in their womb for so amount of dirham. He (the Imam) said, ‘It is not harmful; in case there is nothing in their womb he has his capital in the wool.’”
9. Ahmad ibn Muhammad has narrated from ibn Mahbub from Rifa’ah al-Nakhkhas who has said the following: “I once asked abu al-Hassan, Musa, ‘Alayhi al-Salam, if my buying a runaway slave-girl from a people and paying them the price but myself search to find her, is valid. He (the Imam) said, ‘It is not valid unless you buy from them a certain other item, like cloths or so and say to them, “I buy your so slave- girl and this item of goods for so and so amount of dirham.” This is permissible.’”
10. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from al-Assam from Misma’ who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin, ‘Alayhi al-Salam, prohibited buying the net of the fisherman by saying, ‘Spread your net and whatever comes in is mine for so and so amount.’”
11. Sahl ibn Ziyad has narrated from Ahmad ibn Muhammad from ibn abu Nasr from certain persons of his people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If there is a bunch of trees without reeds with a few fish taken out along with what is in the bunch of trees, it can (lawfully) be sold.’”
12. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from and Humayd ibn Ziyad from al- Hassan ibn Muhammad ibn Sama‘ah from more than one person all from Aban ibn ‘Uthman from ‘Isma’il ibn al-Fadl al-Hashimiy who has said the following: “About the case of a man who accepts in a transaction, in exchange for what he pays, the taxes due on non-Muslim taxpayers, taxes on palm trees, on groves, on birds and does not know if any such items exist or not, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If he knows that at least one thing of it exists that he can have, he can buy and accept the deal with it.’”
13. Ali ibn Ibrahim has narrated from ibn Faddal from ibn Bukayr from a man from a certain persons of his people who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who buys lime. He weighs a certain portion then accepts the rest without measurement. He (the Imam) said, ‘He can accept all of it with his certification or measure all of it.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthman from af-Halabiy who has said the following: “This is concerning my question before abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man who buys clothes without condition; then dislikes them and returns to the seller who does not accept the return without a certain amount of penalty. He (the Imam) said, ‘He cannot charge any penalty but if he did it because of ignorance and then sold it to someone for more, he must return the extra to the first owner.”
2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim who has said the following: “About the case of a man who says to another man, ‘Sell my cloth for ten dirham, if you sold for more, then the extra is for you.’ He (the Imam) said, ‘It is not harmful.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from abu al-Sabbah al-Kinaniy who has said the following: “About the case of a man who carries goods for the people of a market who set a price on the goods and say, ‘If you sold for more, the extra is for you’, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not harmful but he cannot sell it for them on the basis of profit sharing.’”
4. A number of our people have narrated from Ahmad ibn Muhammad from and Sahl ibn Ziyad from ibn Mahbub from abu Wallad from abu ‘Abd Allah, ‘Alayhi al-Salam, and others from abu Ja‘far, ‘Alayhi al-Salam, who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘Brokerage fee is not unlawful; he only buys for people every now and then for a known amount. He in fact works on hire.’”
5. Humayd ibn Ziyad has narrated from Muhammad ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a broker who buys for a fee. Notes are given to him with the condition that he brings the merchandise and the buyer accepts whatever he likes and leaves the rest. He then brings the goods and says, ‘Take what you like and leave what you dislike.’ He (the Imam) said, ‘It is lawful.’”
6. Ali ibn Ibrahim has narrated from his father from ‘Isma’il ibn Marrar from Yunus from Mu‘awiyah ibn ‘Ammar who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who buys sacks made in Hirat, and in al-Quhiy. A man then buys from him ten cloths with the condition that he can choose every cloth, for a certain amount of profit, five or less or more. He (the Imam) said, ‘I do not like this sale. Consider if he cannot find in choosing anything other than five cloths and finds the rest the same.’ Imam’s son, ‘Isma’il said, ‘They have set a condition on him to take ten pieces’ and he repeated it several times. He (the Imam) said, ‘He has set up a condition to take the best. Consider if there is nothing more than five cloths and he finds the rest the same.’ He (the Imam) said, ‘I do not like this deal.’ He (the Imam) disliked it because of one party’s suffering loss.’”
7. Muhammad ibn Yahya has narrated from certain persons of his people from al-Husayn ibn al-Hassan from Hammad who have said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘It is undesirable to buy something with dinar which is other than (a particular) dirham because he does not know the value of dinar in relation to the dirham.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Muhammad ibn Aslam from abu Hamzah who has said the following: “I once asked abu Ja’far, ‘Alayhi al-Salam, about the case of a man who buys goods altogether for a certain price, then sets a price for each piece proportionately until all of his capital is covered; if he can sell it in the form of Murabahah (capital plus a certain percent profit). He (the Imam) said, ‘No, he cannot do so until he makes it clear that the item has a fixed price.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that once goods for my father came from Egypt. He (the Imam) prepared food and invited the merchants. They said, ‘We buy from you Be dah dawazdah. He (the Imam) asked, ‘How much is that?’ They replied, ‘It is two thousand on every ten thousand.’ My father said to them, ‘I sell this to you for twelve thousand.’ He (the Imam) sold it to them in the form of Musawamah (fixed price regardless of the capital).”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Jarrah al-Mada’iniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘I do not like the sale in the form of dah, yaz dah, and dah dawazdah but I sell for so and so (fixed price).”’
4. Al-Husayn from Muhammad has narrated from Mu’alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn ‘Uthman from Muhammad who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘I do not like the sale of ten for eleven and ten for twelve and so on. I sell for so and so (fixed price) in the form of Musawamah (fixed price regardless of capital).’ He (the Imam) then said, ‘Once goods from Egypt came for me and I disliked selling it in that way ( Murabahah (capital plus profit)) and it seemed greatly heavy, so I sold it in the form of Musawamah (fixed price regardless of capital).”’
5. Al-Husayn from Muhammad has narrated from Muhammad ibn Ahmad al-Nahdiy from Muhammad ibn Khalid from ‘Isma’il ibn ‘Abd al-Khaliq who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘We send dirham to Ahwaz where the price of dirham is different. With it goods are bought for us. We then wait until the goods are sold, the difference of price of dirham is deducted from it, if we sell. Is it necessary for us to mention the difference in prices in selling in the form of Murabahah (capital plus profit) on our part (of such difference)?’ He (the Imam) said, ‘No, you must mention it if it is in the form of Murabahah (capital plus profit), but if it is in the form of Musawamah (fixed price regardless of capital) then it is lawful.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isa from Yahya ibn al-Hajjaj who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who said to me, ‘Buy this cloth and this stumper from me, then in the form of ‘Aynah sell them to me (sell them to me and I will give you a profit of so and so amount).’ He (the Imam) said, ‘It is lawful.’ He (the Imam) said, ‘He should buy it but you must not make binding on him to sell before he makes it binding or you buy it.’”
7. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from Ayyub ibn Rashid from Muyassir Bayya’ al- Zuttiy who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I buy goods with deferred payment for a certain time. A man comes to me and says, ‘What is the price.’ I say, ‘It is so and so amount.’ I then sell it to him with a certain amount of profit. He (the Imam) said, ‘When you sell it in the form of Murabahah (capital plus profit) he has a share in the value of deferred payment also just as you have.’ I then said Istirja‘ (the expression, ‘To Allah we belong and to Him we all return’) and said, ‘We are destroyed.’ He (the Imam) said, ‘Because of what?’ I replied, ‘There is no cloth on earth that I buy without Murabahah (capital plus profit) and they are bought from me even if I reduce the capital to say it is for so and so amount. When he (the Imam) saw my difficulties he (the Imam) said, ‘Do you want that I open a door for you to make things easier for you? Say, “It has costed me so and so and I sell it for so and so price;” do not say I sell it in the form of Murabahah (capital plus profit).”’
Majhul· al-Majlisi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
