Allah (SWT) ya bar wa kowa haƙƙin sayar da kayansa a farashin da yake so. Ibn Majah ya ruwaito daga Abu Sa'id cewa ya ce: Manzon Allah ﷺ ya ce: "Ciniki yana kasancewa ne da yarda." Amma saboda yiwuwar gwamnati (ƙasa) ta iya tilasta farashi a kan mutane, Allah (SWT) ya haramta wa gwamnati ta kafa wasu farashi ga kayayyaki sannan ta tilasta mutane su yi ciniki (sayarwa da saye) bisa su; saboda haka, an haramta ƙayyade farashi.

Allah (swt) has left to everybody the right to sell his commodity at the price He likes. Ibn Majah has narrated from Abu S’aid, that He said, the Messenger of Allah (pbuh) said: “Selling (trading) is by consent.” But because it is possible that the State (government) may force pricing over the people, Allah (swt) prohibited it to set certain prices for commodities and then force people to trade (selling and buying) according to them; therefore, price-fixing was prohibited.

Fixing prices (tas'ir) yana nufin cewa shugaba ko mataimakansa ko duk wanda yake da iko a kan Musulmi ya umarci 'yan kasuwa (masu sayarwa) kada su sayar da kayayyaki sai da wani ƙayyadadden farashi. Ta haka ana hana su ƙara farashin, don kada su tashe su, haka kuma ba a barin su ciniki da farashin da ya ƙasa da waɗannan, don kada su yi gogayya da wasu. Wato, ana hana su ƙara ko rage farashin da aka ƙayyade saboda maslahar mutane (Maslaha). Wannan na nufin Gwamnati tana shiga cikin farashi, tana sanya wasu farashi ga kayayyaki ko wasu daga cikinsu, kuma tana hana kowa sayarwa sama ko ƙasa da farashin da aka ƙayyade, saboda tana ganin hakan yana cikin maslahar jama'a. Musulunci ya haramta tas'ir gaba ɗaya, saboda abin da Imam Ahmad ya ruwaito daga Anas, wanda ya ce: "Farashi ya tashi a zamanin Manzon Allah ﷺ, sai suka ce: Ya Manzon Allah, da ka ƙayyade mana farashi. Sai ya ce: Lallai Allah shi ne Mahalicci, Mai riƙewa (Al-Qabid), Mai bayarwa da yalwa (Al-Basit), Mai azurtawa (Ar-Raziq), Mai ƙayyade farashi; kuma ina fatan in haɗu da Allah ba tare da wani ya yi ƙorafi a kaina ba game da wani zalunci da na yi masa ba, ko a jini ko a dukiya." Haka kuma Abu Dawud ya ruwaito daga Abu Huraira, ya ce: "Wani mutum ya zo ya ce: Ya Manzon Allah, ka ƙayyade farashi. Sai ya ce: A'a, Allah ne yake ragewa yana kuma ƙarawa." Waɗannan hadisai suna nuna cewa tas'ir an haramta shi kuma zalunci ne da ake kai kuka game da shi ga shugaba don ya kawar da shi. Kuma idan shugaban da kansa ya yi tas'ir, zai yi zunubi a wurin Allah (SWT), domin aiki ne haramun. Kowane ɗaya daga cikin 'yan ƙasa yana da 'yancin kai ƙara a Kotun Ayyukan Zalunci (Mahkamat Al-Madhalim) a kan shugaban da ya yi tas'ir, ko shi gwamna ne (Wali) ko Khalifa. Yana kai ƙara a wannan kotu game da wannan aiki don a yi hukunci a kansa da kuma kawar da wannan zalunci (Madhlama).

Price-fixing is where the ruler or his deputies or anyone who holds any authority upon the Muslims orders the traders (merchants) not to sell commodities except with a specified price. Thus they are prevented from increasing the prices so they do not raise them up, nor are they allowed to trade with less than these prices so that they do not compete with others. That is to say, they are prevented from increasing or decreasing the stated price for the peoples’ interest (Maslaha). This means that the State intervenes in the prices and puts certain prices for the commodities or for some of them, and prevents anybody from selling with higher or lower than the fixed price, as it considers this to be for the public interest. Islam prohibited pricing absolutely, due to what Imam Ahmad narrated from Anas who said: “Prices increased at the time of the Messenger of Allah (pbuh), so they said, O Messenger of Allah, we wish would you price (fix the prices). He (pbuh) said: “Indeed Allah is the Creator, the holder (Qabidh), the Open-handed (Basit), the Provider (Raziq), the Pricer (who fixes prices); and I wish I will meet Allah and nobody demands (complains) of me for unjust act I did against him, neither in blood or property.” Also Abu Dawud narrated from Abu Huraira, He said, “A man came and said, O Messenger of Allah, fix prices. He (pbuh) said: “Rather Allah reduces and increases.” These Ahadith indicate that pricing is prohibited and is an unjust act against which a complaint is made to the ruler to remove it. And if the ruler himself did pricing He would be sinful in the sight of Allah (swt), because it is a prohibited (Haram) act. Every person of the citizens would have the right to complain to the Court of the Unjust Acts (Mahkamat Al-Madhalim) against the ruler who makes pricing, whether He was a governor (Wali) or Khalifah. He complains to this court about this act in order to judge against Him and remove this unjust act (Madhlama).

Hana tsara farashi ga dukkan kayayyaki yana da ma'ana iri ɗaya, don haka babu wani bambanci tsakanin kayan abinci da sauran kayayyaki. Wannan ya faru ne saboda Ahadisai sun hana tsara farashi gaba ɗaya, don haka su ne Ahadisai na gama-gari (A’am), kuma babu wani abu da ya takaita su ga kayan abinci ko wasu kayayyaki; saboda haka haramcin tsara farashi gaba ɗaya ne, wanda hakan ya haɗa da tsara farashin kowane abu.

Prohibiting pricing is general for all commodities, so there is no difference between the foodstuffs and others. This is the case because the Ahadith forbid pricing absolutely, so they are general (A’am) Ahadith and there is nothing that qualifies them with the foodstuffs or others; so prohibition of pricing is general, which thus includes the pricing of anything.

Hakika farashin kayayyaki, ya zama babban haramun ga al'umma a kowane hali, ko a lokacin yaki ko a lokacin zaman lafiya. Haka kuma yana buɗe wata kasuwa ta ɓoye da mutane ke ciniki da ita ba tare da gwamnati ta sani ba, nesa da sa idonta; wannan kasuwa ana kiranta kasuwar baƙar fata. Saboda haka, farashi yana ƙaruwa har masu arziki su mallaki kayayyaki ba tare da talakawa ba. Bugu da ƙari, farashi yana shafar amfani da kayayyaki, wanda hakan yana shafar samarwa, kuma yana iya haifar da rikicin tattalin arziki. Haka nan, mutane suna da iko a kan dukiyarsu, domin mallakar dukiya na nufin suna da iko a kanta, alhali kuwa farashi yana nufin tilasta musu hani (Hajr) a kansu, abin da ba a yarda da shi ba sai ta hanyar nassi daga Allah, wanda babu shi a wannan batu. Don haka, ba a yarda a tilasta wa mutane hani (Hajr) ta hanyar sanya takamaiman farashi ga kayayyakinsu da hana su yin ciniki sama ko ƙasa da hakan.

The reality of pricing is that it is a grave Haram upon the nation under all circumstances, whether in the situation of war or peace, or as it opens a hidden market in which people trade unseen by the government and away from its supervision; a market which is called the black market. Therefore, the prices increase such that the rich people would possess commodities to the exclusion of the poor. Moreover, pricing would have an affect on consumption, thereby affecting the production, and may lead to an economic crisis. Furthermore, people have control over their property, because ownership of property means that they have control over it whereas, pricing means forcing interdiction (Hajr) over them, a matter which is not allowed except through a divine text which does not exist in this case. So it is not allowed to force interdiction (Hajr) over people by putting specific prices for their commodities and preventing them from trading with higher or lower than that.

Dangane da farashin da ke tashi a lokacin yaki, ko a lokacin rikicin siyasa, wannan yana faruwa ne ko dai saboda rashin samuwar kayayyaki a kasuwa sakamakon an tara su a matsayin mallakar kaɗai (ihtikar), ko kuma saboda karancinsu a kasuwa. Idan rashin samuwarsu ya samo asali ne daga ihtikar, to Allah (SWT) ya haramta ihtikar, idan kuma ya samo asali ne daga karancinsu a kasuwa, to dole ne Khalifa, wanda aka umarta da kula da al'amuran al'umma, ya yi ƙoƙari wajen sanya su samuwa a kasuwa ta hanyar kawo su daga wasu wurare, ta haka zai hana farashin tashi.

In regard to the prices that rise at the time of war, or during a political crisis, this results from either the non-availability of the commodities in the market because of their being hoarded as monopoly or because of their shortage. If their absence was due to monopoly, monopoly was prohibited by Allah (swt), and if it was due to their shortage in the market, then the Khalifah, who is ordered to look after the affairs of the nation, must strive to make them available in the market by bringing them from other places, and thus He would prevent the prices from rising.

A cikin shekarar yunwa, wadda ake kira shekarar Ramada (toka), lokacin da yunwa ta faru a Hijaz kawai saboda karancin abinci a wannan shekarar, sai farashin abinci ya tashi, 'Umar ibn Al-Khattab bai tsara farashin kayan abinci ba. Maimakon haka, ya umarta a kawo kayan abinci daga Masar da ash-Sham zuwa Hijaz; don haka farashi ya sauka ba tare da bukatar tsara farashi ba.

In the famine year, which was called Ramadha (ashes) year, when famine occurred only in Hijaz due to food shortage in that year and thus food prices increased, ‘Umar ibn Al-Khattab did not fix the prices of the foodstuffs. Rather He ordered supplies of foodstuffs from Egypt and ash-Sham to be sent to the Hijaz; thus prices dropped without the need for pricing.