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 .
Malik related to me that Zayd ibn Aslam said, "Usury in theJahiliyya 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 increaseme?' If the man paid, he took it. If not, he increased him in his debtand lengthened the term for him ." Malik said, "Thedisapproved of way of doing things about which there is no disputeamong us, is that a man should give a loan to a man for a term, andthen the demander reduce it and the one from whom it is demanded payit in advance. To us that is like someone who delays repaying his debtafter 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 fortwo 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 onehundred and fifty on credit." Malik said, "This transaction is notgood, and the people of knowledge still forbid it." Maliksaid, "This is disapproved of because the creditor himself gives thedebtor the price of what the man sells him, and he defers repayment ofthe hundred of the first transaction for the debtor for the term whichis mentioned to him in the second transaction, and the debtorincreases him with fifty dinars for his deferring him. That isdisapproved of and it is not good. It also resembles the hadith ofZayd 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 tookit, and if not they increased debtors in their debts, and extended theterm for them." Translation Not Available
Book reference: Muwatta Imam Malik Book 31 Hadith no 1371
Web reference: Muwatta Imam Malik Book 31 Hadith no 84
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 " .
Yahya related to me from Malik from Abu'z-Zinad from al Araj fromAbu Hurayra that the Messenger of Allah, may Allah bless him and granthim peace, said, "Delay in payment by a rich man is injustice, butwhen one of you is referred for payment to a wealthy man, let him bereferred." Translation Not Available
Book reference: Muwatta Imam Malik Book 31 Hadith no 1372
Web reference: Muwatta Imam Malik Book 31 Hadith no 85
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 .
86 Malik related to me from Musa ibn Maysara that he heard a manask Said ibn al-Musayyab, "I am a man who sells for a debt." Saidsaid, "Do not sell except for what you take to your camel." Malik spoke about a person who bought goods from a man provided thathe provide him with those goods by a specific date, either in time fora market in which he hoped for their saleability, or to fulfil a needat 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 theseller does bring the goods before the completion of the term, thebuyer cannot be forced to take them." Malik spoke about aperson who bought food and measured it. Then some one came to him tobuy it and he told him that he had measured it for himself and takenit 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 itbut whatever is sold in this way on delayed terms is disapproved ofuntil the new buyer measures it out for himself. The sale with delayedterms is disapproved of because it leads to usury and it is fearedthat it will be circulated in this way without weight or measure. Ifthe terms are delayed it is disapproved of and there is nodisagreement about that with us." Malik said, "One should notbuy a debt owed by a man whether present or absent, without theconfirmation of the one who owes the debt, nor should one buy a debtowed to a man by a dead person even if one knows what the deceased manhas left. That is because to buy that is an uncertain transaction andone does not know whether the transaction will be completed or notcompleted." He said, "The explanation of what is disapprovedof in buying a debt owed by someone absent or dead, is that it is notknown what unknown debtor may be connected to the dead person. If thedead person is liable for another debt, the price which the buyer gaveon strength of the debt may become worthless." Malik said,"There is another fault in that as well. He is buying something whichis not guaranteed for him, and so if the deal is not completed, whathe paid becomes worthless. This is an uncertain transaction and it isnot good." Malik said, "One distinguishes between a man whois only selling what he actually has and a man who is being paid inadvance for something which is not yet in his possession. The manadvancing the money brings his gold which he intends to buy with. Theseller says, 'This is 10 dinars. What do you want me to buy for youwith it?' It is as if he sold 10 dinars cash for 15 dinars to be paidlater. Because of this, it is disapproved of. It is something leadingto usury and fraud." Translation Not Available
Book reference: Muwatta Imam Malik Book 31 Hadith no 1373
Web reference: Muwatta Imam Malik Book 31 Hadith no 86
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 " .
Yahya related to me from Malik from Ibn Shihab from Abu Bakr ibnAbd ar-Rahman ibn al-Harith ibn Hisham that the Messenger of Allah,may Allah bless him and grant him peace, said, "Whenever a man sellswares and then the buyer becomes bankrupt and the seller has not takenany of the price and he finds some of his property intact with thebuyer, 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." Translation Not Available
Book reference: Muwatta Imam Malik Book 31 Hadith no 1374
Web reference: Muwatta Imam Malik Book 31 Hadith no 88
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 " .
Malik related to me from Yahya ibn Said from Abu Bakr ibnMuhammad ibn Amr ibn Hazm from Umar ibn Abdal-Aziz from Abu Bakr ibnAbd ar-Rahman ibn al-Harith ibn Hisham from Abu Hurayra that theMessenger of Allah, may Allah bless him and grant him peace, said, "Ifanyone goes bankrupt, and a man finds his own property intact withhim, he is more entitled to it than anyone else." Malik spokeabout a man who sold a man wares, and the buyer went bankrupt. Hesaid, "The seller takes whatever of his goods he finds. If the buyerhas sold some of them and distributed them, the seller of the wares ismore entitled to them than the creditors. What the buyer hasdistributed does not prevent the seller from taking whatever of it hefinds. It is the seller's right if he has received any of the pricefrom the buyer and he wants to return it to take what he finds of hiswares, 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 ofland or weaving the spun wool into cloth. Then he went bankrupt afterhe had bought it, and the original owner of the plot said, "I willtake the plot and whatever structure is on it." Malik said, "Thatstructure is not his. However, the plot and what is in it that thebuyer has improved is appraised. Then one sees what the price of theplot is and how much of that value is the price of the structure. Theyare partners in that. The owner of the plot has as much as hisportion, and the creditors have the amount of the portion of thestructure." Malik said, "The explanation of that is that thevalue of it all is fifteen hundred dirhams. The value of the plot isfive hundred dirhams, and the value of the building is one thousanddirhams. The owner of the plot has a third, and the creditors havetwo-thirds." Malik said, "It is like that with spinning andother things of the same nature in these circumstances and the buyerhas a debt which he cannot pay. This is the behaviour in such cases." Malik said, "As for goods which have been sold and which thebuyer does not improve, but those goods sell well and have gone up inprice, so their owner wants them and the creditors also want to seizethem, then the creditors choose between giving the owner of the goodsthe price for which he sold them and not giving him any loss andsurrendering his goods to him. "If the price of the goods hasgone down, the one who sold them has a choice. If he likes, he cantake 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 andtake 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 animaland she gave birth in his possession and the buyer went bankrupt, "Theslave-girl or the animal and the offspring belong to the seller unlessthe creditors desire it. In that case they give him his complete dueand they take it." Translation Not Available
Book reference: Muwatta Imam Malik Book 31 Hadith no 1375
Web reference: Muwatta Imam Malik Book 31 Hadith no 89
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 " .
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibnYasar that Abu Rafi, the mawla of the Messenger of Allah, may Allahbless him and grant him peace, said, "The Messenger of Allah, mayAllah bless him and grant him peace, borrowed a young camel and thenthe camels of sadaqa came to him." Abu Rafi said, "He ordered me torepay the man his young camel. I said, 'I can only find a good camelin its seventh year in the camels.' The Messenger of Allah, may Allahbless him and grant him peace, said, 'Give it to him. The best ofpeople are those who discharge their debts in the best manner.' " Translation Not Available
Book reference: Muwatta Imam Malik Book 31 Hadith no 1376
Web reference: Muwatta Imam Malik Book 31 Hadith no 90
