فصل ويَحرم احتكار أقواتِ الناسِ والبهائم فقط في البلد الصغير.

Section — Hoarding people’s and livestock’s staple provisions is forbidden only in a small town

Ruling903

3 notes

Whoever hoards the produce of his own land or what he brought from another country is permitted.

From the editors

As for in a large town, if it does not harm its residents, there is no issue with it, because it involves withholding one’s own property without harming anyone. However, in a small town, it involves denying the rights of the public and complicating matters for them. If the issue of the hoarder is raised to the authority, the ruler will order the sale of the surplus beyond what is needed for his sustenance and that of his family. If he does not comply, he may be imprisoned and punished as deemed appropriate. Abū Ḥanīfah did not see it permissible to forcibly sell a debtor’s property, but he allowed it in this case to prevent public harm, similar to imposing restrictions on an incompetent doctor, as in Hadiyat as-Sa‘alūk p. 229, and al-Minḥah 3:216.

Hoarding in Islamic law refers to withholding specific collected items in a locality to drive up prices, and it is prohibited concerning the sustenance of people—such as wheat, lentils, ghee, honey, raisins, and the like—and the sustenance of animals—such as barley, hay, clover, and similar items. This is according to Abū Ḥanīfah and Muḥammad. Abū Yūsuf stated: Anything whose withholding harms people constitutes hoarding, even if it is gold, silver, or clothing.The prohibited form of hoarding is when someone buys and accumulates goods that are available in the town and withholds them for a time of high prices, or for a long period, which is determined to be forty days.It is also said: determined to be a month; because a month and longer is considered a long duration, and anything shorter is deemed immediate, as mentioned in al-Hadiyah p. 229.

Because it is his private right and does not involve the rights of the public, it is not considered hoarding. However, Abū Yūsuf said: It is disliked to withhold imports from another country. See: Minḥat as-Sulūk 3:217.

Ruling904

3 notes

Fixing prices (al-tasʿīr) is unlawful except when designated to avert general harm.

From the editors

The majority of jurists from the Ḥanafi, Maliki, Shafi’i, and Ḥanbali schools agree that setting fixed prices is not permissible under normal conditions where there is no apparent injustice from the traders nor any excessive rise in prices. See: Ḥukm at-Tas‘īr fi al-Islām pp. 12-13.

Price controls are justified when food suppliers excessively exploit Muslims by grossly exceeding fair market value, and the rights of Muslims cannot be protected except through price controls. Then, pricing is done with the consultation of those who are knowledgeable and experts to mitigate public harm. If this is done and someone exceeds these set prices and sells at a higher rate, the judge may validate the transaction. This is the apparent narrative and the opinion of Abū Ḥanīfah; he does not see placing restrictions on the free, and likewise according to them; because placing restrictions on unknown groups is not valid unless it is on specifically identified individuals.The judge or ruler should not hastily punish someone who sells above the set price, but rather should admonish and deter them. If the case is brought to him a second time, he should do the same and threaten them. If brought a third time, he should imprison and punish them to prevent further offenses and protect the public from harm. In al-‘Atabī: If someone sells something at a price higher than what the Imām has determined, the Imām is not required to annul it, and egregious overpricing is when something is sold at double its value. If food suppliers refuse to sell, the Imām may force them to sell it on their premises, considering it a matter of placing restrictions. It is said: He should sell by consensus; because general harm and specific harm are involved, and general harm takes precedence. Some of our scholars have said in al-Muḥīṭ: If the hoarder refuses to sell the food, the Imām may sell it on their premises altogether.” See: Sharḥ Ibn Malak Q114/A, al-Hadiyah p.230, and al-Baḥr al-Rā’iq 8:231.

Because the price is the right of the contracting parties, its determination should be left to them; it is not appropriate for the leader to interfere with their right, as mentioned in al-Hadiyah p. 230. Allah says: {Except it be a trade amongst you by mutual consent} [An-Nisa: 29]. Anas reported that the people said: ‘O Messenger of Allah , prices have risen, so set them for us.’ The Messenger of Allah replied: ‘Indeed, it is Allah who dictates prices, who restrains, gives lavishly, and provides, and I hope to meet Allah such that none of you will have a claim against me for an injustice regarding blood or property.’ in Sunan Abi Dawud 2:293, Sunan at-Tirmidhi 3:605, who authenticated it, Sunan Ibn Majah 2:741, and Musnad Ahmad 3:286.

Ruling905

2 notes

Selling Makkah’s lands and leasing them is unlawful; selling its buildings is not unlawful.

Ruling906

1 note

ويكره التعشير في المصحفِ والنقط، وقيل: يباح في زماننا.

Placing vowel/divider marks in the muṣḥaf and dots is disliked; it was said it is lawful in our time.

Ruling907

1 note

ويباح تحلية المصحف، ونقش المسجدِ وزخرفته بماءِ الذهبِ من غير مال الوقف.

Adorning the muṣḥaf, and engraving and decorating the mosque with gold leaf from other than endowment funds is permissible.

Ruling908

1 note

ويكره استخدام الخصيان.

Employing eunuchs for service is disliked.

Ruling909

ولا بأس بخصاءِ البهائم، وإنزاء الحمير على الخيل.

There is no harm in neutering livestock or mating donkeys with horses.

Ruling910

1 note

ولا بأس بعيادة الذميّ.

There is no harm in visiting a dhimmī who is ill.

Ruling911

2 notes

ويَحرم قوله في الدعاء: أسألك بمعقد العزّ من عرشك، وبحقِّ العزِّ من عرشك، وبحقِّ فلان، وبحقِّ النبي .

Saying in supplication: “I ask You by the knot of might from Your Throne, and by the right of might from Your Throne, and by the right of so-and-so, and by the right of the Prophet” is unlawful.

Ruling912

3 notes

ويَحرم اللعب بالنرد والشطرنج، والأربعة عشر، وكلّ لهوٍ إلا المناضلة، والمسابقة بالخيل، وملاعبة الأهل.

Playing with dice, chess, the game of fourteen, and all idle diversion except wrestling, horse racing and playing with one’s family is unlawful.

Ruling913

ويباح السّلام على المشغولِ بالشطرنجِ والنردِ بنيّةِ التشويش، وقيل: لا يباح.

Saying salām to one busy with chess and dice with intent to disturb is permissible; it was said it is not permissible.

Ruling914

والجوز الذي يلعب به الصبيان يوم العيد يؤكل إن لم يقامروا به.

Walnuts that boys play with on the Feast day may be eaten if they have not gambled with them.

Ruling915

2 notes

وسماع صوتِ الملاهي كلِّها حرام.

Listening to any form of musical entertainment is unlawful.

Ruling916

1 note

فإن سَمِعَ بغتةً فهو معذور، ثمّ يجتهد أن لا يَسْمَع مهما أَمكنه.

If he hears it unexpectedly he is excused, then he strives not to hear as far as he can.

Ruling917

3 notes

ويَحِلّ ضرب الدفّ في العرس لإعلان النّكاح، وضرب الطبل في الحجِّ والغزاةِ للإعلام لا للهو.

Striking the duff at a wedding to announce the marriage, and the drum on ḥajj and on campaign for signalling—not idle diversion—is lawful.

Ruling918

2 notes

وما يأخذه المغني والنائحة من غيرِ شرطٍ مباح، ومع شرط حرام.

What the songstress and the hired mourner take without stipulation is permissible; with stipulation it is unlawful.

Ruling919

1 note

ولا تركب المرأة على السّرج إلا لضرورة في سفر الحجّ فتركب مستترة.

A woman should not ride on a saddle except from necessity on ḥajj travel—she then rides fully covered.

Ruling920

ومَن رأَى منكراً وهو ممَّن يفعله يلزمه النهي عنه.

Whoever sees a wrong while being of those who commit it must forbid it.

Ruling921

1 note

حاملٌ اعترضَ الولد في بطنها وقت الولادة، وخيف عليها، ولم يمكن إخراجه إلا بقطعه لم يجز قطعه إلا إن كان ميتاً.

A pregnant woman: if the child obstructs in her womb at delivery, and she is feared for, and he cannot be brought out but by cutting him—it is not permitted to cut him except if he is dead.

Ruling922

1 note

حاملٌ ماتت فتحرَّك في بطنها الولد، فإن غَلَبَ على الظنِّ حياته وبقاؤه يشَقّ بطنها من الجانبِ الأَيسر ويخْرَج.

A pregnant woman died and the child moved in her womb: if life and survival preponderate in probability, her belly is cut from the left side and he is taken out.

Ruling923

1 note

ويباح للمرأةِ إسقاط الولد ما لم يستبن شيءٌ من خلقه.

Aborting the child is permissible for the woman so long as nothing of its form has become visible.

Ruling924

1 note

رجلٌ ابتلع درةً أو ذهباً لغيره ثمّ مات ولم يترك شيئاً لا يشَقّ بطنه.

A man swallowed another’s pearl or gold then died leaving nothing—his belly is not slit.

Ruling925

1 note

نعامةٌ ابتلعت لؤلؤةً، أو شاةٌ نشب رأسها في وعاءٍ وتعذَّر إخراجه، ينظر إلى أكثرهما قيمةً فيغرم مالكه قيمةَ الآخر، ويَصْنَع ما شاء.

An ostrich swallowed a pearl, or a sheep’s head stuck in a vessel and it could not be removed: whichever of the two is more valuable is considered; its owner pays the value of the other and may do as he wishes.

Ruling926

1 note

ويكرَه قتل النملة ما لم تبدأ بالأذى، وقتل القملة يجوز مطلقاً.

Killing an ant is disliked unless it starts harm; killing lice is permitted absolutely.

Ruling927

ويكره إحراق القملةِ والعقربِ ونحوهما بالنّار، وطرحها حيّةً مباح، وليس بأدب.

Burning lice, scorpions and the like with fire is disliked; throwing them away alive is permissible though it is not good manners.

Ruling928

والختان للرَّجال سنة وللنَّساء مكرمة.

Circumcision is a Sunna for men and an honour for women.

Ruling929

وتضرب الدابة على النفار دون العثار، وركض الدابّة ونخسها للعرض على المشتري أو للهو مكروه، وللجهاد وغيره من غرض صحيح مباح.

The mount is struck to quicken pace, not for stumbling; galloping the mount and goading it for display to a buyer or idle diversion is disliked; for jihād and another legitimate purpose it is permissible.

Ruling930

1 note

والسَّلام سنةٌ، وردّه فرض كفاية، وثواب المسَلِّم أكثر، ولا يَجِب رَدّ سلام السّائل.

Salām is a Sunna; returning it is a collective obligation (farḍ kifāyah); the reward of the one who initiates is greater; replying to a questioner’s salām is not obligatory.

Ruling931

ولا ينبغي أَن يسلمَ على من يقرأ القرآن.

One should not give salām to someone reciting the Qur’ān.

Ruling932

وتشميت العاطس فرض كفاية.

Saying “yarḥamuk Allāh” to one who sneezes is a collective obligation.

Ruling933

ويكره تعليم البازي بالطير الحي ، ويباح بالمذبوح.

Training a falcon with a live bird is disliked; with a slaughtered bird it is permissible.

Ruling934

ويكره الغل في عنق العبد، ولا يكره القيد لخوفِ الإباق.

An iron collar around a slave’s neck is disliked; shackling for fear of flight is not disliked.

Ruling935

1 note

ويباح الجلوس في الطريق للبيع إذا كان واسعاً لا يتضرَّر الناس به.

Sitting in the road to sell is permissible if the road is wide enough that people are not harmed by it.

Ruling936

1 note

وتكره الخياطة في المسجد، وكلّ عملٍ من أعمال الدنيا، ويكره الجلوس فيه للمصيبةِ ثلاثةَ أيّام، ويباح في غيره، والترك أَولى.

Tailoring in the mosque is disliked, and every worldly occupation; sitting in it for bereavement three days is disliked; elsewhere it is permissible, and omitting it is better.

Ruling937

ولو جلسَ فيه معلمٌ أو ورَّاق فإن كان حِسْبةً لا بأس به، وإن كان بأَجر يكره إلا لضرورة تكون بهما.

If a teacher or scribe sits therein: if as public duty (ḥisbah) there is no harm; if for a wage it is disliked except when necessity demands either.

Ruling938

ويكره تمنِّي الموت لضيق المعيشة، أو للغضب من ولده أو غيره، ولا بأس بتمنيه لتغيّر أهل الزمان وظهور المعاصي، خوفاً من الوقوع فيها.

Wishing for death because of hardship in livelihood or anger at one’s child or another is disliked; there is no harm in wishing it because of the change in people of the times and the appearance of sins, fearing falling into them.

Ruling939

1 note

رجلٌ يتردَّد إلى الظَّلَمة؛ ليدفع شرَّهم عنه، فإن كان مفتياً أو مقتدىً به، لا يَحِلّ له ذلك.

A man who frequents tyrants to ward their evil from himself: if he is a muftī or one emulated, that is not lawful for him.