Ba a halatta a sayar da kaya kafin a cika mallakarsa, don haka sayar da shi a wannan hali sayarwa ce bátá. An tabbatar da hakan a yanayi biyu. Na farko, mutum ya sayar da kayan kafin ya mallake shi. Na biyu, ya sayar da shi bayan ya saye shi amma kafin ya cika mallakarsa ta hanyar karbar mallaka a cikin abin da cika mallakarsa ya dogara ga karbar mallaka. Wannan saboda yarjejeniyar sayarwa tana faruwa ne kawai a kan dukiyar da mutum ya mallaka. Abin da ba a mallake shi ba tukuna, ko abin da aka saya amma mallakarsa ba ta cika ba tun da ba a karbi mallakarsa ba tukuna, to ba za a iya yin yarjejeniyar sayarwa a kansa ba, domin babu wurin da yarjejeniyar za ta shafa a kansa a cikin Shari'a. Manzon Allah ﷺ ya hana sayar da abin da mai sayarwa bai mallaka ba. An rawaito daga Hakeem bin Hazam (ra) wanda ya ce:

It is not allowed to sell a good before completing its ownership so selling it in this situation is a void sale. This is verified in two situations. Firstly, that one sells the good before he owns it. Secondly, he sells it after buying it but before he completes owning it via taking possession in that whose completion of ownership is conditioned upon taking possession. This is because the sale contract only occurs upon owned property so that which is not owned yet or is purchased but its ownership is not yet completed since its possession has not yet been taken, then there cannot occur over it the sale contract because there does not exist a place for the contract to occur over it in the Shar’a. The Messenger of Allah (saw) prohibited the sale of what the seller does not own. It is narrated from Hakeem bin Hazam (ra) who said:

Daga Amru bin Shu'aib daga mahaifinsa daga kakansa, wanda ya ce: Manzon Allah ﷺ ya ce:

And from Amru bin Shuaib from his father from his grandfather who said: The Messenger of Allah (saw) said:

Maganar Manzon Allah (saw) cewa "abin da ba ka mallaka ba" tana nufin gabaɗaya, har da ikon isar da abin da ba ka mallaka gaba ɗaya ba. Wannan yana ƙarfafa ta hadisai waɗanda suka zo da hani kan sayar da abin da ba a mallaka ba, a cikin abin da cikar mallakarsa ta dogara da karɓar mallakinsa. Wannan yana nuna cewa duk wanda ya sayi abin da ke buƙatar karɓar mallaka har sai an kammala cinikinsa, ba a halatta masa ya sayar da shi ba sai ya karɓi mallakinsa. Don haka hukuncinsa ya zama hukuncin sayar da abin da ba ya mallaka, saboda faɗin Manzon Allah ﷺ:

The expression of the Messenger (saw) of “what you do not have” is general including your ability to deliver what you don’t completely own. This is strengthened by the ahadith which came with a prohibition of selling that which is not possessed in that whose completion of ownership is conditioned upon taking possession. This indicates that whoever buys that which requires taking possession until his purchase is completed is not permitted to sell until he takes its possession. So its rule became the rule of selling that which he does not own due to the Prophet (saw)’s statement:

Kuma saboda abin da Abu Dawud ya ruwaito

And due to what Abu Dawud narrated

Kuma saboda abin da Ibn Majah ya ruwaito

And due to what ibn Majah narrated

Kuma saboda abin da aka rawaito

And due to what was narrate

Waɗannan hadisai a bayyane suke wajen hana sayar da abin da ba a riƙe shi ba tukuna, domin mai siyarwa bai kammala mallakarsa a kansa ba. Wannan saboda abin da ke buƙatar riƙewa, to mallakarsa ba ta cika ba sai mai saye ya riƙe shi, kuma saboda yana cikin garantin mai sayarwa.

These ahadith are explicit in prohibiting that which they have not taken possession of since the seller has not completed his ownership over it. This is because that which requires taking possession of, then its ownership is not completed until the buyer possesses it and also because it is in the guarantee of its seller.

Saboda haka an bayyana cewa yana daga cikin sharuddan ingancin ciniki cewa mai sayarwa ya mallaki kayan kuma ya kammala mallakarsa a kansa. Idan kuwa bai mallake shi ba, ko kuma ya mallake shi amma bai kammala mallakarsa a kansa ba, to ba a halatta sayar da shi ko kaɗan ba. Wannan ya haɗa da abin da yake mallaka amma bai karɓi mallakarsa ba, wanda karɓar mallaka sharadi ne na kammala ciniki, wato abin da ake aunawa, awon nauyi, ko ƙidaya. Amma abubuwan da karɓar mallaka ba sharadi ba ne a cikakkiyar mallaka, wato waɗanda ba a aunawa, ba a awon nauyi, ba a ƙidaya, kamar dabba, gida, da ƙasa da makamantansu, to ya halatta ga mai sayarwa ya sayar da su kafin ya karɓi mallakarsu. Wannan saboda kawai faruwar kwangilar ciniki ta hanyar bayarwa da karɓa tana kammala ciniki, ko ya karɓi mallakar ko bai karɓa ba, don haka zai kasance ya sayar da abin da mallakarsa a kansa ta cika. Batun ɓatacciyar ciniki ba ya da alaƙa da karɓar mallaka ko rashinta; a maimakon haka yana da alaƙa da mallakar abin ciniki da kammala mallaka a kansa. Dangane da halatta sayar da abin da ba a karɓa ba a wajen abin da ake awon nauyi ko ƙidaya, wannan an tabbatar da shi ta ingantaccen hadisi. Al-Bukhari ya ruwaito daga Ibn Umar (ra) cewa yana hawan wani raƙumi mai taurin kai wanda na Umar ne.

Hence it is clarified that it is a condition of the validity of sale that the seller owns the good and has completed his possession therein. If however he does not own it or he owns it but has not completed his own ownership therein then it is absolutely not allowed to sell it. This includes what he owns but has not taken possession in what taking possession is a condition to complete the sale which is what is measured, weighed and counted. As for those for which taking possession is not a condition of completing ownership which is other than that which is measured, weighed or counted such as the animal, house and land and what is similar then it is permitted for the seller to sell it before taking possession. This is because the mere occurrence of the sale contract by offer and acceptance completes the sale whether he takes possession of it or not, so he would have sold that which his ownership over it is accomplished. The issue of the sale being void is not related to taking possession or not; rather it is related to the ownership of the sale and the completion of ownership therein. As for permitting the sale of something that has not been possessed in other than what is weighed or counted, this is established by the sahih hadith. And Al-Bukhari narrated from ibn Umar (ra) that he was riding troublesome camel which belonged to Umar

Wannan shi ne zubar da kaya a cikin sayarwa ta hanyar kyauta kafin a karɓi mallakinsa, wanda ke nuna cikar mallaka a cikin kayan da aka sayar kafin a karɓi mallakinsa. Yana nuna halaccin sayar da shi, domin mallakar mai siyarwa a cikinsa ta cika. Saboda haka duk abin da mai siyarwa ya mallaka kuma mallakarsa a kansa ta cika, to halal ne a gare shi ya sayar da shi. Amma duk abin da mallakarsa ba ta cika ba, ba a halatta sayar da shi ba. Saboda haka abin da ƙananan 'yan kasuwa ke yi na yin ciniki da masu saye, sannan su amince da farashi su sayar masa, sannan su je wani ɗan kasuwa su saya masa shi, sannan su gabatar masa da shi su ba shi, ba halal ba ne, domin sayar da abin da ba mallakarsa ba ne. Idan aka tambayi ɗan kasuwar game da kayan, ba ya gabansa, kuma ba shi ne mamallakinsa ba, sai dai ya san yana wuri a kasuwa a hannun wasu. Sai ya yi ƙarya ya gaya wa mai saye cewa yana nan, ya sayar masa, sannan ya je ya saya bayan ya sayar. Wannan haram ne kuma ba halal ba ne, domin sayar da abin da ba mallakarsa ba ne. Haka ma abin da masu shaguna a kasuwar kayan lambu da hatsi ke yi na sayar da kayan lambu da alkama kafin mallakarsu a cikinsu ta cika. Wasu 'yan kasuwa su kan sayi kayan lambu ko alkama daga manoma su sayar kafin su karɓi mallakinsu. Wannan ba halal ba ne, domin yana cikin abincin da mallaka a cikinsa ba ta cika ba sai an karɓe shi. Irin wannan ne abin da masu shigo da kaya daga wasu ƙasashe ke yi. Wasu daga cikinsu su kan sayar da kayan tare da sharɗin kai su ƙasar a wurin, sannan su sayar kafin su isa, watau kafin mallakarsu a kansu ta cika. Wannan sayarwa haramun ce, domin sayarwa ce kafin mallaka ta cika a kanta.

This is disposal in the sale by gift before taking possession of it which indicates the completion of ownership in the sold good before taking possession of it. It indicates the permissibility of selling it because the seller’s ownership therein has been completed. Accordingly whatever the seller owns and his ownership is completed over it then it is permitted for him to sell it. And whatever (good) whose ownership is not completed is not permitted to be sold. Hence what is done by small traders of bargaining with the buyers of the good then agreeing with him over the price and selling it to him, then going to another trader to buy it for the one whom he sold it to and then presenting it and delivering it to the buyer is not permitted because it is selling that which is not owned. When the trader is asked about the good, it is not before him nor does he own it but he knows it exists in the market with others. So he lies and tells the buyer that it is present and sells it to him, then he goes to buy it after selling it. This is haram and not permitted as it is selling that which is not owned. Similarly what is done by the owners of shops in the vegetable and grain market when they sell vegetables and wheat before their ownership therein is completed. Some traders buy vegetables or wheat from farmers and sell it before they have taken possession of it. This is not permitted as it is from the foodstuff wherein ownership is not completed except by taking possession of it. Similar is what importers from other countries do. Some of them sell the goods and make the delivery in the country a condition therein, then sell them before they arrive i.e. before their ownership over them is completed. This sale is forbidden as it is selling before the ownership over it is completed