Daga cikin ciniki da mutane suka saba yi akwai bada tabbacin (ƙwangila) na 'ya'yan itatuwan da ke kan bishiyoyinsu, kamar bada tabbacin lemo, zaitun, kokwamba, inabi da dabino da makamantansu. Daga cikin mutane akwai waɗanda suke bada tabbacin inabi da zaitun na shekara ɗaya ko biyu ko uku ko fiye. Suna noma shi da shuka shi, su kula da shi da kuma kulawa da shi kowace shekara, kuma su ci daga 'ya'yan itacensa. Daga cikin dalilan wannan tabbaci na fiye da shekara ɗaya shi ne cewa zaitun, misali, ba ya ba da amfani mai kyau kowace shekara; a maimakon haka, sau da yawa yakan ba da amfani mai kyau a shekara ɗaya, sannan kaɗan a wata shekarar. Wannan saboda rassansa suna girma a shekara ɗaya kuma suna ba da 'ya'ya a wata. Domin ya ba da amfani mai kyau, yana buƙatar kulawa ga noma, kula da shi da kuma yanke rassa. Don haka wanda ya bada tabbacin zai karɓe shi na wasu shekaru, domin ya sauƙaƙa kulawa da shi da aiki a kansa isasshe, har ya ba da 'ya'ya masu kyau da yalwa. Kamar yadda wannan ke faruwa a zaitun, haka yake faruwa a lemo da sauran bishiyoyi irin su. Daga cikin mutane akwai waɗanda suke bada tabbacin zaitun da inabi kamar yadda suke bada tabbacin kokwamba na shekara ɗaya. Don haka suna tantance tabbacinsa ta hanyar kimanta abin da ke kan bishiyar na 'ya'yan itace, ko amfanin ya zama kaɗan ko yawa, mai kyau ko mara kyau. Tabbacin a asalinsa shi ne sayen 'ya'yan itace yayin da yake kan bishiya ba tare da sayen bishiyar ba, ko sayen amfanin bishiyar na shekara biyu ko uku ko fiye. Amma bada tabbacin bishiyar na shekara biyu ko uku ko fiye, to sayen amfani ne wanda bai wanzu ba tukuna. Sayen abin da bai wanzu ba ba a halatta shi ba, kuma yana cikin rukunin cinikin gharar (haɗari). Cinikin gharar haramun ne saboda abin da Muslim ya ruwaito daga Abu Hurairah ﷺ, wanda ya ce:

Among the transactions which people became accustomed to transacting with is the guarantee of fruits which are upon their trees like the guarantee of lemons, olives, cucumbers, grapes and palm trees and the like. Among the people are those who guarantee grapes and olives for a year or two or three or more. They till and sow it, nurture it and care for it for each year and eat from its fruit. Among the reasons for this guarantee for more than one year is that the olive for example does not produce well every year; rather it often produces well one year and a little another year. This is because its branches grown in one year and produces in the other. It requires, in order to produce well, to pay attention to tilling, nurturing and trimming. So the one who guarantees it will take it for a certain number of years so that he makes it easy to take care of it and working upon it sufficiently such that it gives good and bountiful fruit. Just as this occurs in olives, it occurs in lemons and other similar trees. Among the people are those who guarantee olives and grapes just as they guarantee the cucumber for one year. So they evaluate its guarantee by evaluating what is upon the tree of fruit irrespective of this produce being a little or a lot, good or bad. The guarantee in its essence is buying the fruit while it is on the tree without buying the tree, or buying the produce of the tree for two or three or more years. As for the guarantee of the tree for two or three or more years, it is buying non-existent produce since they do not exist yet. The buying of the non-existent (thing) is not permitted and it is from the category of the sale of risk (gharar). The sale of risk is haram due to what Muslim narrated from Abu Hurairah who said

Siyar haɗarin shi ne siyar da jahilci, saboda abin da Ahmad ya ruwaito daga Ibn Mas'ud cewa Annabi ﷺ ya ce:

The sale of risk is the sale of ignorance due to what Ahmad narrated from ibn Mas’ud that the Prophet (saw) said:

Saboda haka, siyar da amfanin itace na shekara biyu ko uku ko fiye da haka ba a halatta ta ba, domin tana cikin nau'in gharar (rashin tabbas). Haka kuma, siyar da amfanin itace na shekara biyu ko uku ko fiye da haka siyar da abin da mutum ba shi da shi ne, wanda ba a halatta ba. Bayan haka, irin wannan siyarwa, wato siyar da amfanin itace na shekara biyu ko uku ko fiye da haka, an hana ta, don haka ba a halatta ta ba. Amma Salam da aka halatta, siyar da amfani mara ƙayyadaddun bayani ne, alhali wannan siyar da amfanin wata itace ƙayyadaddu ce. Manzon Allah ﷺ ya hana Salam a cikin amfanin wata itace ƙayyadaddu. Lokacin da Annabi ﷺ ya isa Madina, suna yin Salam a cikin amfanin wasu bishiyoyin dabino ƙayyadaddu, sai ya hana hakan. Saboda haka, duk waɗanda suke bayar da tabbacin zaitun da lemo a cikin siyan amfanin itace na tsawon shekara biyu ko uku, haramun ne, kuma yana cikin siyarwar da Shari'a ta zo ta hana ta a fili.

So the sale of a tree produce for two or three of more years is not permitted as it is a category of gharar (ambiguity). Also the sale of a tree produce for two or three or more years is the sale of what one does not have which is not permitted. On top of that, this type of sale which is the sale of tree produce for two or three or more years is prohibited against so it is not permitted. As for the permitted Salam, it is the sale of unspecified produce whereas this is the sale of the produce of a specified tree and the Messenger of Allah (saw) prohibited the Salam in the produce of a specified tree. When the Prophet (saw) arrived in Madinah, they were performing Salam in the produce of specific palm trees, so he prohibited that. Hence what those who guarantee the olives and lemons of buying tree produce for a period of two or three years is haram, and it is from the sales which the Shar’a came explicitly prohibiting against.

Amma ga garantin amfanin itace wanda yake bayyananne a cikin amfani, da garantin kokwamba da makamantansu, wannan siyar da amfanin da yake a kan itace ne, don haka ba ta shiga cikin siyar da abin da ba ka da shi yadda yake a wajen mai shi ba. Haka kuma ba ta shiga cikin siyar da 'ya'yan bishiyar dabino musamman ba. Saboda haka hukuncinta ya bambanta da hukuncin garantin shekara biyu ko uku ko fiye da haka. Hukuncin Shari'a a cikin wannan garanti, watau sayen amfanin da yake a kan bishiya alhali yana a kan itacensa, yana da bayani. Shi ne, ana duba amfanin: idan kyawunsa ya bayyana, watau ya zama ana iya ci daga cikinsa, to garanti ya halatta, watau siyar da amfani a wannan hali ta halatta. Idan kyawun amfanin bai bayyana ba tukuna, ma'ana bai fara zama abinci ba tukuna, to ba a halatta sayar da shi ba. Wannan saboda abin da Muslim ya ruwaito daga Jabir (ra) wanda ya ce:

As for the guarantee of tree produce which is clear in produce and the guarantee of cucumbers and the like, this is the sale of produce existing on the tree so it does not enter into the sale of what you do not have as it exists with its seller. Nor does it enter into the sale of the produce of the palm tree specifically. Therefore its rule differs from the rule of the guarantee for two or three or more years. The Shar’i rule in this guarantee i.e. buying the produce existing upon the tree while it is upon its tree has some explanation. That is it is looked into the produce; if its goodness has appeared i.e. it becomes possible to eat from it, then the guarantee is permitted i.e. the sale of produce in this situation is permitted. If the goodness of the produce has not appeared yet meaning that it has not yet commenced as a food then it is not allowed to sell it. This is due to what Muslim narrated from Jabir (ra) who said

Kuma saboda abin da kuma aka rawaito daga gare shi:

And due to what is also narrated from him:

Kuma saboda abin da Al-Bukhari ya riwaito daga gare shi:

And due to what Al-Bukhari narrated also from him:

Kuma saboda abin da Al-Bukhari ya ruwaito daga Anas bin Malik, daga Annabi ﷺ

And due to what Al-Bukhari narrated from Anas bin Malik from the Prophet (saw)

Kuma saboda abin da ya ruwaito daga gare shi kuma

And due to what he narrated also from him

Kuma saboda abin da Al-Bukhari ya riwaito daga Abdullahi bin Umar cewa Manzon Allah ﷺ

And due to what Al-Bukhari narrated from Abdullah bin Umar that the Messenger of Allah (saw)

Kuma a cikin riwayar Muslim da kalmomin:

And in the narration of Muslim with the words:

Duk waɗannan hadisai a bayyane suke wajen hana sayar da amfanin gona kafin ya nuna alamar nunawa. Haramcin sayar da amfanin gona kafin kyawunsa ya bayyana an fahimce shi ne daga nassin hadisan. Halaccin sayar da amfanin gona bayan alamar nunawarsa ta bayyana kuwa an fahimce shi ta hanyar mafhumi. Saboda haka, tabbatar da cewa itace zai ba da amfani kamar zaitun, lemo, dabino da sauransu yana halatta idan ci ya bayyana, kuma ba ya halatta idan balaga ba ta bayyana ba.

All these ahadith are explicit in prohibiting the sale of produce before ripening. The impermissibility of the sale of produce before its goodness appears is deduced from the stated text of the ahadith. The permissibility of the sale of produce once their ripeness appears is deduced by its understanding (mafhum). Accordingly the guarantee of the tree whose produce appears like olives, lemons, palm-tree and others is permitted if edibility appears and it is not permitted if the maturity does not appear.

Bayyanin cewa amfanin gona ya nuna, ko kuma ya kai ga girma, ana fahimtarsa ne daga hadisan da suka zo game da hakan. Idan aka bincika hadisan da suka zo suna hana sayar da amfanin gona kafin ya nuna nuna nasa, sai mu ga sun zo da fassarori daban-daban. A hadisin Jabir an zo da cewa "har sai alamar nuna ta bayyana", kuma an zo da cewa "har sai ya zama mai kyau". A hadisin Anas kuwa: "ya hana sayar da inabi har sai ya yi baki, da kuma sayar da hatsi har sai ya taurara" (Abu Dawud ne ya ruwaito shi). Kuma a wani hadisin na Jabir: "har sai ya nuna", a hadisin Ibn Abbas kuma: "har sai ya girma". Saboda haka, dukkan hadisan an hada su akan ma'ana guda, wato har sai girma ya bayyana. Idan muka duba hakikanin 'ya'yan itace, za mu ga cewa bayyanar girma a cikinsa tana bambanta gwargwadon nau'in amfanin gona. Wasu suna girma ta hanyar canjin launi da ake gani, don haka sai alamun nuna su bayyana a cikinsu, kamar dabino, baure, inabi, pear da makamantansu. Daga cikinsu akwai wadanda nuna nasu ke bayyana ta hanyar canjinsu ko ta gani ga masu dubawa, kamar kankana, saboda wahalar fahimtar canjin launinta yayin nuna. Haka kuma akwai wadanda girmansu ke bayyana a fili ta hanyar fara canjin furen zuwa 'ya'ya, kamar kokwamba da makamantanta. Don haka ma'anar bayyanar kyawun amfanin gona a kowane 'ya'yan itace ita ce bayyanar kyawunsa wajen ci. Wannan kuwa hadisin Ibn Abbas ya nuna, inda ya ce:

The appearance of goodness of the produce being its maturity is understood from the ahadith which came about that. From scrutinising the ahadith which came in prohibiting the sale of produce before their ripeness appears, we find that they came with several translations. In the hadith of Jabir it came “until its ripeness appears” and it came “until it becomes good.” And in the hadith of Anas “prohibited the sale of grapes until they blacken, and the sale of grain until it becomes hard” (narrated by Abu Dawud). And in the other hadith of Jabir “until it ripens” and in the hadith of ibn Abbas “until it matures.” Accordingly all the ahadith are combinedupon one meaning which is, until maturity appears. Looking into the reality of the fruit we will see that the appearance of maturity therein differs with the difference of produce. Some of them mature by the visible change of colour so it appears in them what indicate the ripening like dates, figs, grapes, pears and the like. From them are those in which ripeness appears by its changing or by its sight by the inspectors like the water-melon due to the difficulty of realising the change of its colour in ripening. Also from them are those for which maturity becomes clear by the beginning of the change of the flower to produce like the cucumber and the like. Hence the meaning of the appearance of its goodness in each fruit is the appearance of its goodness for eating. This is indicated by the hadith of ibn Abbas in which he said:

Kama yake an nuna wannan a cikin hadisin da aka yarda da shi daga riwayar Jabir: "har sai ya yi kyau." Anan an bayyana halascin sayar da amfanin kokwamba da makamantanta, watau halascin tabbatar da kokwamba bisa kawai bayyanar farkon nuna amfaninta, watau bisa kawai farkon canjin furen zuwa kokwambarsa, don haka ana sayen amfanin yayin da yake fure kuma kafin ya bayyana. Watau ana sayen 'ya'yan a wannan hali kafin su wanzu, ta hanyar kawai farawar samuwar wani abu daga gare su. Wannan ba ya cikin rukunin sayen abin da babu, domin 'ya'yanta suna zuwa a jere ɗaya bayan ɗaya ba tare da katsewa ba, kuma ba sa wanzuwa a lokaci guda. Haka nan babu bambanci tsakanin kyawun amfanin da ke farawa da jan launi kamar dabino, ko baƙin launi kamar inabi, ko ta canza launi kamar pear, ko tsakanin kyawunsa da ke farawa ta bayyanar wasu da kuma jerin furewar wasu da samar da 'ya'yansu. Sai dai ba a halatta wannan ga amfanin da canjin furensa zuwa amfani ba a ɗauke shi ba, kamar kankana. Don haka ba a halatta a sayar da almond idan fari ne, ko a sayar da ɓaure alhali ba ta nuna ba kafin nuna nunawa a cikinta. Ma'anar ita ce sayar da shi alhali yana kan bishiya, watau tabbatar da bishiyar, domin sayar da amfani alhali yana kan bishiya an takaita shi ga bayyanar kyawunsa, watau ta hanyar bayyanar abin da ke nuna farkon nuna girkin amfanin.

Just as this is indicated in the hadith agreed upon in the narration of Jabir “until it becomes good.” Herein is clarified the permissibility of the sale of the produce of cucumber and the like i.e. the permissibility of guarantying the cucumber upon the mere appearance of its beginning to show its produce i.e. upon the mere beginning of the flower changing the blossom to its cucumber so the produce is bought while it blossoms and before it becomes visible i.e. the fruit is bought in this situation before it exists by merely something beginning being produced of it. This is not from the category of buying something non-existent because its fruit comes in succession one after another without interruption and does not exist at one time since there is no difference between the goodness of the produce beginning with its redness like dates or blackness like grapes, or by changing its colour like pears, or between its goodness beginning by the appearance of some and the succession of blossoming of other and their producing fruit. Except that this is not permitted in the produce whose beginning of changing of its blossom into produce is not considered like water-melons, so it is not permitted to sell the almond when it is white or to sell the fig while it is unripe before there appears ripeness therein. The meaning is selling it while it is on the tree i.e. the guarantee of the tree because selling produce while on the tree is restricted to its goodness appearing i.e. by appearing what indicates the beginning of the produce ripening.

Ba a nufin bayyanar kyawun amfanin gona ba farkon kyawun kowane 'ya'yan itace, domin hakan ba zai yiwu ba, tun da amfanin gona na iya nuna cikar iri ɗaya a lokaci guda ko iri-iri a lokaci guda, sannan su rika biyo juna. Haka kuma ba a nufin bayyanar kyawu a kowane lambu daidai ko bayyanar kyawu a dukkan lambuna ba. Maimakon haka, ma'anar bayyanar kyawu ita ce farkon kyawun nau'in amfanin gona wanda nau'ikansa ba sa bambanta wajen nuna ya nuna, kamar zaitun, ko kyawun da ke bayyana a cikin nau'insa idan nau'ikansa sun bambanta wajen nuna ya nuna, kamar ɓaure da inabi. Misali, idan kyawu ya bayyana a wasu daga cikin amfanin dabino a cikin lambu, to ana halatta a sayar da dukkan amfanin dabino a cikin dukkan lambuna. Idan kyawu ya bayyana a wani nau'in tuffa a wasu bishiyoyi, ana halatta a sayar da wannan nau'in tuffa a dukkan lambuna. Idan kyawu ya bayyana a zaitun a bishiyoyin lambu, to ana halatta a ba da tabbacin dukkan zaitun a dukkan lambuna saboda hadisin Manzon Allah ﷺ ya ce:

Kuma ya ce:

And it says:

Ya bayyana hukuncin amfanin kowane nau'i a cikin ainihin sa, da kuma kowane iri a cikin ainihin sa. Ya ce game da hatsi, "har sai ya taurara", da kuma game da inabin baƙi, "har sai ya yi baƙi". Hukuncin yana da alaƙa da bayyanar kyautatawa a cikin kowane nau'i ba tare da la'akari da sauran nau'ikan ba, da kuma kowane iri ba tare da la'akari da sauran irin ba. Kalmar "bayyanar kyautatawa" da ta zo a cikin hadisi game da nau'i ɗaya da iri ɗaya tana tabbata a wasu amfanin gona, duk da cewa ƙarancin sa ne. Bugu da ƙari, hakikanin amfanin gona yana nuna cewa suna zuwa a jere ɗaya bayan ɗaya.

He clarified the rule of produce of each species in its essence and each type in its essence. He said about the grain, until it became hardand in the black grape until it blackens. The rule is related to the appearance of goodness in each species without considering into the remaining species and each type without considering the remaining types. The word “goodness appearing” which came in the hadith in one species and one type is verified in some produce however little it it. In addition, the reality of the produce indicates that they come in succession one after another.

Saboda haka wannan yana bayyana cewa ba a halatta a ba da garantin wata bishiya ba, wato a sayar da amfanin kowace bishiya kafin kyawunsa, wato kyawun amfaninsa. Dangane da faɗin Allah (SWT):

Hence this clarifies that it is not permitted to guarantee any tree i.e. sell the produce of any tree before its goodness i.e. the goodness of its produce. As for the statement of Allah (swt):

Wannan na gaba ɗaya ne, amma waɗannan hadisai sun bayyana cewa an halatta a cikin waɗancan ciniki waɗanda ba a hana su ba. Hana sayar da amfanin itace kafin kyawunsa ya bayyana ya zo ta hanya ta gaba ɗaya. Saboda haka ba a takaita shi ba ko yankewa sharaɗi ne ko a'a. Sai dai idan mai sayarwa ya sanya yankewa a matsayin sharaɗi ga mai saye kafin amfanin ya nuna, sharaɗin bai inganta ba saboda yana sabawa abubuwan da kwangila ke bukata. Idan mai saye ya jinkirta yankewar tun daga lokacin nuna, ana duba wannan. Idan jinkirin yana cutar da mai sayarwa, kamar lemu wanda yake shafar furanni a lokacin girbi na shekara ta biyu, a wannan yanayi mai saye za a tilasta masa yankewa a lokacin nuna. Idan itacen ba ya cutuwa, kamar baure da zaitun, ba a tilasta masa a kan haka ba. Duk wannan yana kasancewa ne idan an sayar da amfanin kaɗai, ba itacen ba. Sai dai idan aka sayi itace da amfani tare, ana bambance tsakanin dabino da sauran itatuwa. Game da dabino, an halatta a saya shi da amfanin da ke kansa, kuma amfanin yana shiga cikin ciniki ta hanyar bin dabinon ba tare da buƙatar ambatonsa ba, muddin dabinon bai yi tsaba ba tukuna. Amma idan tsabar dabino ta riga ta faru, idan aka sayar da itacen dabino, amfanin ba ya shiga cikin ciniki tare da dabinon sai an ambata shi a cikin yarjejeniyar ciniki. Idan ba a ambata ba, amfanin ya kasance na mai sayarwa, dabinon kuma na mai saye, kuma mai sayarwa zai iya barin amfanin har sai ya nuna, sannan ya yanke shi ko ya sayar da shi bayan kyawunsa ya bayyana, domin mallakinsa ne. Wannan shi ne bisa abin da Muslim ya ruwaito daga Ibn Umar cewa Annabi ﷺ ya ce:

This is general but these ahadith specify it that it is allowed in other than those sales in which came a prohibition therein. The forbidding of the sale of produce on the tree before its goodness appears came in an absolute manner. Hence it is not restricted whether cutting is a condition or not. However if the seller imposes cutting as a condition upon the buyer before the produce ripens, the condition is invalid as it negates the contractual requirements. If the buyer delays the cutting from the time of ripening, this is looked into. If it is of those in which delay harms the seller like oranges which affects the blossoming in the second year’s season, in this situation the buyer is compelled to cut during the ripening. If the tree is not harmed like figs and olives, he is not compelled upon that. All this where only the produce is sold, not the tree. However if the tree and produce are bought together, it differs between the palm-tree and others. As for the palm-tree, it is allowed to buy it and the produce upon it and the produce is including following the palm-tree without any need to mention it where the palm-tree has not yet pollinated. Whereas if the pollinations of the palm-tree has occurred, if the tree of the palm-tree is sold then the produce does not enter into the sale with the palm-tree unless it is mentioned in the sale contract. If it is not mentioned, the produce remains for the seller and the palm-tree for the buyer, and the seller can leave the produce until it ripens then he cuts it or sells it after its goodness appears because it is his property. This is according to what Muslim narrated from ibn Umar that the Prophet (saw) said:

Haka kuma saboda haka, Ahmad ya ruwaito daga Ubadah bin As-Samit

And also due to that Ahmad narrated from Ubadah bin As-Samit

Pebe, an fahimta daga bayyanannen nassin hadisi cewa duk wanda ya sayi itatuwan dabino inda akwai amfanin da aka yi wa tsaba (an yi wa pollination), amfanin ba ya cikin sayarwar, sai dai ya kasance mallakar mai siyarwa. Kuma daga fahimtarsa (mafhum) ana fahimtar cewa idan ba haka ba, to amfanin yana cikin sayarwar kuma na mai saye ne. Ma'anar fahimta ita ce fahimtar sabanin (mafhum mukhalafa), wato fahimtar sharaɗi. Dole ne a karɓi wannan fahimta, domin idan hukuncin wanda ba a yi wa tsaba ba shi ne hukuncin wanda aka yi wa tsaba, to takaita shi da sharaɗi zai zama magana marar amfani, babu wata fa'ida a cikinta. Saboda haka, amfanin dabino kafin a yi masa tsaba yana bin itacen dabino, amma bayan an yi masa tsaba ba ya bi shi. Duk da haka, ba a halatta a sayar da shi har sai kyawunsa ya bayyana. Wannan hukunci yana nan ga itacen dabino kaɗai, kuma ba a yi qiyasi a kansa ga wani abu ba, domin yin tsaba aiki ne na musamman. Kalmar, ko da yake siffa ce, amma ba siffa ce da aka fahimci dalilin hukuncin ta ba, don haka ba ta ƙunshi dalili. Saboda haka ba a yin qiyasi a kanta saboda rashin dalili, kuma ba a haɗa wani abu da ita domin babu abin da ke reshe daga gare ta, kuma ba ta zama abin da za a yi qiyasi a kansa ba. Don haka yin tsaba ya takaita ga itacen dabino, ba ya cikin wani abu daban. Itacen dabino ba ya ba da amfani idan ba a yi masa tsaba ba. Yin tsaba shi ne raba furen itacen dabino mace domin bayyana furen itacen namiji a cikinsa. Ba a ce a nan hukuncin yana da alaƙa da bayyanar amfani ba, har a yi qiyasin sauran amfanin a kan haka a haɗa su, da hujjar cewa manufa ba kasancewar tsaba ba ce, sai dai sakamakon da ke fitowa daga gare ta, wato bayyanar amfani. Wannan ba a faɗa ba ne saboda gaskiyar lamarin game da dabino shi ne cewa ana yin ƙwayar fure (tsabar namiji) a kan mace, sannan bayan wata ɗaya kusan sai 'ya'yan itacen su bayyana. Idan aka sayi itatuwan dabino bayan an yi ƙwayar fure, ko da kuwa bayan kwana ɗaya misali, cinikin yana inganta koda 'ya'yan itacen ba su bayyana ba. Don haka hukuncin yana da alaƙa da ƙwayar fure ba da bayyanar 'ya'yan itace ba, saboda haka babu wurin kiyasi (qiyas) saboda rashin abin da zai haɗa su. Saboda haka hukuncin yana kebanta da dabino kawai, don haka ba a yin kiyasi a kansa ba, kuma ba a haɗa shi da wani abu ba.

So it is deduced from the clear statement of the hadith that whoever buys palm-trees upon where there are pollinated produce, the produce is not included in the sale but rather remains the seller’s property. And it is deduced from its understanding (mafhum) that if they are not then they are included in the sale and are for the buyer. The meaning of the understanding is the opposite understanding (mafhum mukhalafa) which is the understanding of the condition. It is inevitable to adopt this understanding because if the rule of the non-pollinated is the rule of the pollinated then its restriction with the condition is useless speech without any benefit therein. Hence the produce of the palm-tree before follows the palm-tree, and afterwards it does not follow it. However, it is not allowed to sell it until its goodness appears. This is specific to the palm-tree and nothing else is analogised upon it because the pollination is a specific action. The word, even though it is a description, however it is not an understood description for the reason of the rule: so it does not include reasoning. Thus it is not analogised upon due to the absence of the reason, nor is anything joined to it because there is nothing branching from it nor is it something to be analogised upon. Hence the pollination is specific to the palm-tree and it is not in anything else. The palm-tree does not bear it if it is not pollinated. The pollination is fissuration and fertilization and its meaning is to split the blossom of the female palm-tree to reveal therein the blossom of the male palm-tree. It is not said herein that the rule is related to the appearance of produce so that remaining produce is analogised upon that and they are annexed, with the argument that the objective is not the presence of pollination but rather what results thereof which is the appearance of produce. This is not said because the reality in the palm-tree is that the pollination occurs then after the passing of about a month the appearance of produce occurs. If the palm-trees are bought after fecundation, even after one day for example, the contract is valid even if the produce has not appeared. Thus the rule is related to pollination not the appearance of produce so there is no place for analogy due to the absence of the unifying matter. Therefore it is specific to the palm-tree so it is not analogised upon nor is it annexed to.

Ma'anar jiha (al-jā'iḥa) ita ce masifar da ta same amfanin gona ta kuma lalata su. Ma'anar masifa kuwa ita ce masifar sama kamar sanyi, bushewa, iska da fari. Sai dai idan jiha ba ta fito daga sama ba, kamar bushewa ko lalacewar kayan ban ruwa, ko sata da fashi da makamancin haka, to wannan ba a ɗaukarsa a matsayin jiha, kuma mai siyarwa ba ya rage wa mai saye komai, domin hakan ba ya cikin abin da hadisin ya nuna.

The meaning of the misfortune is the calamity which struck the produce and destroyed them. The meaning of the calamity is the heavenly calamity like cold, dryness, winds and drought. However if the misfortune is not heavenly like dryness or the destruction of the tools of irrigation, or theft and robbery and what is similar to that. This is not considered a misfortune nor does the seller reduce anything from the buyer as it is not included in the indication of the hadith.