Ciniki a harshen Larabci shi ne musayar abu ba tare da takura ba, kuma yana adawa da saye. Ana amfani da kalmar ciniki wajen nufin saye, kamar yadda ake amfani da kalmar saye wajen nufin ciniki. Saboda haka ana cewa: ya sayi abu daga wajensa (ba’a), ma’ana ya saye shi, kuma sun sayar musu (shara), ma’ana sun sayar musu da shi. Kowannensu yana amfani ga ɗayan, kuma mahallin magana ne ke ƙayyade ma’anar da ake nufi. Dangane da ciniki a cikin Shari’a kuwa, shi ne musayar dukiya da dukiya ta hanyar bayar da mallaka da karɓar mallaka bisa yarjejeniya tsakanin bangarorin biyu. Ciniki halal ne bisa Littafi da Sunnah. Allah (SWT) ya ce:

Trade linguistically is exchange in an unrestricted manner, and it is opposite to purchase. Trade is also used for purchase, just as purchase is used for trade. So it is said he (ba’a) purchased it from from him meaning he bought it, and they (shara) sold to them meaning they sold it so each of them is used for the other and the connotation specifies the meaning. As for trade in the Shar’a, it is exchanging property for property in placing in possession and being placed in possession by mutual agreement. Trade is permitted by the Book and Sunnah. Allah (swt) said:

Kuma Ya ce (SWT):

And He (swt) said:

Da kuma:

And:

Kuma ya ce ﷺ:

And he (saw) said:

Rufa'ah ya ruwaito

And Rufa’ah narrated

Ya kuma ruwaito ta hanyar Abu Sa'id daga Annabi ﷺ cewa ya ce:

He also narrated via the way of Abu Said from the Prophet (saw) that he said:

Sharadin ciniki shi ne akwai ijab da kabul ta hanyar kalmomin da ke nuna kowannensu, ko abin da ke maimakon kalmomi kamar alamun bebe. Rubutu ana ɗaukarsa daga magana. Amma ciniki na hannu-da-hannu, kamar lokacin da mai saye ya ɗauki kaya ya biya farashinsa, misali sayen burodi, littattafai, takardun kuɗin wasiƙa da makamantansu, to ana duba shi. Idan kaya yana da sanannen farashi a kasuwa ba tare da ciniki a cikinsa ba, to aikin yana nuna ijab da kabul, don haka ana ɗaukarsa ciniki, kuma shi ne abin da malaman fiqhu ke kira ciniki na musayar juna. Amma idan farashin kaya ba a ƙayyade shi a kasuwa ba, yana buƙatar ciniki, to ciniki na musayar juna ba ya inganta a cikinsa, domin aikin ba ya nuna ijab da kabul, saboda rigima na iya shiga cikinsa. Wannan ya sabawa abin da mu’amaloli suke buƙata, domin mu’amaloli dole ne su kasance cikin irin da ke hana rigima. Saboda haka wannan ciniki na musayar juna ba a ɗaukarsa ciniki ba, saboda rashin bayyanannen magana akan ijab da kabul. Bisa wannan, ya bayyana cewa tunda ijab da kabul sharuɗɗa ne na ingancin ciniki, wajibi ne su faru ta hanyar kalmomin da ke nuna su, ko alamar da ke nuna su da nuni tabbatacce, wanda ba ya ɗauke da wani yiwuwa sai waɗannan biyun tare da rashin rigima.

It is a condition for the trader that there exists offer and acceptance by words indicating each one of them or what stands in the place of words like the signs of the mute person. Writing is considered from speech. As for practical trade like where the buyer takes the good and pays its price like buying bread, books, postal stamps and the like, it is looked into. If it is a good with a well-known price in the market without bargaining therein then the action indicates offer and acceptance so it is considered trade and it is what the fuqaha term trade of mutual taking. Whereas if the price of the good is not defined in the market and needs bargaining, then the trade of mutual taking is not valid therein because the action does not indicate offer and acceptance as it is possible for disputes to enter therein. This is opposite to what transactions must be since transactions must be of a form preventing disputes. So this trade of mutual taking is not considered trading due to the absence of the clear statement upon offer and acceptance. Accordingly this clarifies that since offer and acceptance are conditions of the validity of the trade, it is necessary for them to occur by words indicating them or an sign indicating them with a decisive indication not carrying (any possibility) other than the two together with the absence of dispute.

Ana kammala ciniki a cikin abubuwan da ba a auna su, a yi musu awo ko a ƙidaya su ba, kawai ta hanyar kammala yarjejeniyar, kuma karɓar mallaka ba sharadi ba ne don kammala ciniki a cikinsa. Idan abin da aka sayar ya lalace kafin a karɓe shi, to nauyin hakan yana kan mai saye ba kan mai siyarwa ba, kamar sayen gida, dabba, mota da abin da ya yi kama da hakan wanda ba a auna shi, ba a yi masa awo ba, ba a ƙidaya shi ba. Wannan ya faru ne saboda faɗin Manzon Allah ﷺ:

Karuwar wannan ciniki tana ga mai saye, don haka hadarinsa yana kansa. Saboda haka idan ya sayi dabba bai karɓe ta ba sannan ta haihu, ɗan da take haihuwa na mai saye ne, ba na mai sayarwa ba. Haka nan saboda abin da Ibn Umar ya ruwaito:

The increase in this trade is for the buyer so its surety is upon him. So if he bought an animal and did not take possession of it then it give birth, its child is for the buyer not the seller. And (also) due to what ibn Umar narrated:

Ba a yi zartarwar a cikinsa ba kafin a karɓi mallakarsa, don haka an keɓe shi domin ba a auna shi ba, ba a yi masa awo ba, ba a ƙirga shi ba. Amma idan cinikin ya faru a kan abu da ake aunawa, ko yi wa awo, ko ƙirgawa, to ciniki ba ya cika sai bayan an karɓi abin da aka sayar, don haka idan abin da aka sayar ya lalace kafin a karɓi mallakarsa, to daga dukiyar mai sayarwa yake. Wannan saboda Manzon Allah ﷺ ya hana sayar da abinci kafin a karɓi mallakarsa, kuma saboda faɗar sa ﷺ:

Disposition occurred therein before its possession was taken so it is excluded because it is not measured, weighed or counted. However if the trade occurs upon (something) measured, weighed or counted, the trade is not completed except upon taking possession of the sold thing so if the sold thing spoils before its possession is taken, then it is from the property of the seller. This is because the Prophet (saw) prohibited the sale of foodstuff before its possession is taken, and due to his (saw) statement:

Muslim ya ruwaito daga Ibn Umar wanda ya ce:

And Muslim narrated from ibn Umar who said:

Wannan yana nuna cewa abin da aka sayar yana karkashin alhakin mai sayarwa. Idan ya shiga karkashin alhakin mai saye, to zai halatta masa ya sayar da shi ya zubar da shi kamar yadda yake bayan ya karbi mallakarsa. Don haka a lokacin da ya hana sayar da shi kafin karbar mallaka, to ya hana zubar da shi ne, ma'ana mallakarsa a cikinsa bai cika ba, saboda haka yana karkashin alhakin mai sayarwa, ba mai saye ba. Bisa haka, duk da cewa haramcin ya zo ne game da abinci, abinci ba ya fita daga kasancewa abu da ake aunawa, ko awo, ko kirgawa. Saboda haka haramcin ya shafi abincin da ake aunawa, ko awo, ko kirgawa, don haka haramcin ya hada da sayar da duk abin da ake aunawa, ko awo, ko kirgawa har sai an karbi mallakarsa, ko abincin ne ko ba abinci ba, tun da an zo da hadisai da ke cewa "abin da aka auna", wasu kuma "kaya", wasu kuma "abu". Muslim ya rawaito cewa Annabi ﷺ ya ce:

This indicates that the sold thing is in the responsibility of the seller. Were it to enter the responsibility of the buyer, it will be permitted for him to sell it and dispose it just like after taking its possession. So when he prohibited its sale before taking possession, he had prohibited disposal of it meaning that his ownership in it is not completed so it is in the responsibility of the seller, not the buyer. Accordingly even though the prohibition came regarding foodstuff, foodstuff is not free of being measured, weighed or counted. So the prohibition is placed upon measured, weighed and counted foodstuff so the prohibition covers selling everything measured, weighed or counted until its possession is taken whether it is foodstuff or not since it came in some ahadith stating the measured thing, some stating the merchandise and some stating a thing. Muslim narrated that the Prophet (saw) said:

Kuma an karɓo daga Hakeem bin Hazam wanda ya ce:

And it is narrated from Hakeem bin Hazam who said:

An rawaito daga Zaid bin Thabit:

It is narrated from Zayd bin Thabit:

Kuma Ahmad ya ruwaito cewa Annabi ﷺ ya ce:

And Ahmad narrated that the Prophet (saw) said:

Duk waɗannan hadisai suna nuna gabaɗayan abubuwan da ake aunawa, ko awo, ko ƙidayawa, tare da hujja ta keɓe abubuwan da ba a aunawa, ko awo, ko ƙidaya ba, ta hadisin Ibn Umar inda aka ambata cewa shi, wato Manzon Allah ﷺ, ya sayi daga Umar raƙumi, sannan ya ba da shi kyauta ga Abdullahi ɗan Umar kafin ya karɓi mallakarsa. Don haka karɓar mallaka ba sharaɗi ba ne a cikinsa, sabanin abubuwan da ake aunawa, ko awo, ko ƙidayawa, inda karɓar mallaka da mai saye yake yi wa abin da aka sayar sharaɗi ne na kammala ciniki. Karɓar mallaka da Shari'a take ɗauka a matsayin karɓar mallaka ta bambanta bisa ga bambancin abubuwa. Karɓar mallakar kowane abu tana faruwa ne ta hanyar ƙayyade shi, don haka idan abin ana aunawa ne ko awo ne, to karɓar mallakarsa tana faruwa ne ta hanyar auna shi ko yin awo da shi, saboda abin da Al-Bukhari ya riwaito cewa Manzon Allah ﷺ ya ce.

All these ahadith indicate the generality of things measured, weighed or counted with the evidence of excluding things not measured, weighed or counted by the hadith of ibn Umar wherein it was mentioned that he i.e. the Messenger of Allah (saw) bought from Umar a camel and his gifting it to Abdullah bin Umar before taking its possession. So taking possession is not a condition therein contrary to measured, weighed and counted things where taking possession by the buyer of the sold thing is a condition for completing the sale. The taking possession considered taking possession by the Shar’a differs according to the difference of things. The taking possession of each thing is by confining it, so if it is measured and weighed then its taking possession is by measuring or weighing it due to what Al-Bukhari narrated that the Messenger of Allah (saw) who said:

Daga Uthman wanda ya ce:

And from Uthman who said:

Ammaa idan abin da aka sayar dirhami ne da dinari, to karbar mallakarsa ana yinsa ne da hannu. Idan tufafi ne, to ana karbar mallakarsu ta hanyar motsa su. Idan kuma dabbobi ne, to karbar mallakarsu ana yinsa ne ta hanyar tafiyar da su daga wurinsu. Idan kuma abin ba a motsa shi ko a mayar da shi ba, kamar gida da fili, to karbar mallakarsa ana yinsa ne ta hanyar barin wurin tsakaninsa da mai saye ba tare da wani abin hana shi ba. Wannan saboda kalmar karbar mallaka kalma ce mai ma'anar da ake fahimta ta hanyar tunani, don haka idan babu wata nassi na shari'a a kanta, to hakikanin ma'anarta ana dogara ne ga abin da yake nuna ma mutane. Karbar mallaka yana halatta kafin a biya farashi ko bayansa, domin isar da abin yana daga cikin bukatun yarjejeniyar, don haka duk lokacin da ta faru bayan yarjejeniya, to hakikanin ma'anarta ta tabbata. Haka nan, karbar mallakar farashi da karbar mallakar daya daga cikin abubuwa biyu ba sa dogara da juna.

Whereas if the sold thing was dirhams and dinars, then taking possession is by hand. If it is clothes then it is by moving them. If it were animals then its taking possession is by walking it from its place. And if it is from that which is not moved or transferred like the house and land, then its taking possession is by vacating between it and its buyer without any obstacle between them. This is because the word taking possession is a word with a deduced definition so if there came no Shar’i text upon it then its reality is considered what an indication to the people is. Taking possession is allowed before or after paying the price because delivery is from the contract’s requirements so whenever it exists after the contract then its reality has occurred. Similarly, taking possession of the price and taking possession of one of the two does not depend upon the other