Manzon Allah ﷺ ya ce:

The Messenger of Allah (saw) said:

Mai mallakar kaya yana iya sayar da shi a farashin da ya gamsu da shi, kuma yana iya ƙin sayar da shi a farashin da bai gamsu da shi ba. Saboda haka, ya halatta ga mai kaya ya sanya farashi biyu ga kaya guda: farashi don sayarwa nan take, da kuma takamaiman farashi don wani takamaiman lokaci, ko farashin cikin kashi-kashi don lokuta da yawa. Don haka ya halatta mai sayarwa ya yi ciniki da mai saye game da ɗaya daga cikin farashin biyu da zai karɓa don sayarwa. Duk wannan ciniki ne game da farashi, ba sayarwa ba. Idan dukansu suka amince kan takamaiman farashi, kuma mai sayarwa ya sayar wa mai saye da farashin nan take kuma mai saye ya karɓa, ko kuma ya sayar da farashin da za a biya daga baya kuma mai saye ya karɓa, to wannan ya inganta, domin ciniki ne game da sayarwa ba sayarwa kanta ba. Ciniki yana halatta ne saboda Manzon Allah ﷺ ya yi ciniki. Ahmad ne ya ruwaito daga Anas bin Malik.

The owner of the good can sell it at the price he is pleased with, and he can refuse to sell it at the price he is not pleased with. Therefore it is permitted for the good’s owner to set two prices for the good,a price for immediate (sale), and a specific price for one specific period or an instalment price for numerous periods. Hence it is permitted for the seller to bargain with the buyer for any of the two prices he will accept to sell. All this is bargaining over the price and not a sale. If they both agree over a specific price and the seller sells to the buyer for the immediate price and the buyer accepts, or he sells for the deferred price and the buyer accepts, then this is valid as it is bargaining over the sale and not the sale. Bargaining is permitted because the Messenger (saw) bargained. Ahmad narrated from Anas bin Malik

Kuma sayar da ta hanyar gwanjo ciniki ne. An tabbatar cewa Annabi ﷺ ya yi ciniki. Ibn Majah ne ya ruwaito shi daga Suwayd bin Qays, wanda ya ce:

And the sale of an auction is bargaining. It has been establied that the prophet (saw) bargained. It is narrated by Ibn Majah from Suwayd bin Qays who said:

Dangane da ƙarshen ciniki, ana ƙulla yarjejeniyar sayarwa ta hanyar yardar juna tsakanin ɓangarorin biyu bisa wani takamaiman farashi guda ɗaya na sayarwar, don haka sayarwar tana da inganci. Wannan yana kasancewa idan an yi ciniki kan farashin kayan, ko nan take ko kuma an ɗage shi, to yarjejeniyar tana faruwa ne bisa ɗaya daga cikin farashin biyu, kowannensu a keɓe. Haka kuma, an halatta mai sayarwa ya sayar da kayansa a farashi biyu: na farko na kuɗi nan take, ɗayan kuma na bashi. Saboda haka, idan wani ya ce wa wani, "Na sayar maka da wannan kaya a kan naira hamsin kuɗi nan take, ko kuma sittin a bashi," sai ɗayan ya ce masa, "Na saya a bashin sittin," ko ya ce, "Na saya da kuɗi nan take a kan hamsin," to sayarwar tana da inganci. Haka kuma idan ya ce masa, "Na sayar maka da wannan kaya a kan sittin a bashi, tare da ƙarin goma bisa asalin farashin kuɗi nan take saboda jinkirin biyan kuɗin," sai mai saye ya ce, "Na karɓa," to sayarwar ma tana da inganci. Kuma abin da yafi ƙarfi a hujja shi ne idan ya ce masa: "Farashin kayansa shi ne talatin kuɗi nan take, da arba'in a bashi," sai ya ce, "Na saya a kan talatin kuɗi nan take," ko ya ce, "Na saya a kan arba'in a bashi," sai mai sayarwa ya ce, "Na sayar," ko "Ɗauka," ko "Naka ne," to sayarwar tana da inganci, saboda a wannan misali ciniki ya faru kan farashi biyu, amma sayarwar ta faru kan farashi ɗaya. Amma misalan farko, sayarwar ta faru ne kan farashi biyu. An halatta a yarjejeniyar sayarwa a sanya farashi biyu ga kaya ɗaya: farashin nan take da farashin da za a biya daga baya, watau farashin kuɗi nan take da farashin bashi, saboda faɗin dalilan da suka zo suna halatta ciniki. Allah (SWT) ya ce:

As for the end of the bargaining, the sale has is contracted by the mutual consent of the two contractors upon one specific price for the sale so the sale is valid. This is if there was bargaining over the price of the good whether immediately or deferred then the contract occurred over one of the two specifically and individually. Similarly it is permitted for the seller to sell his good for two prices, the first for cash and the other for credit. So if one person said to another, ‘I sold you this good for fifty in cash and sixty in credit’ so he said to him, ‘I bought it for sixty in credit.’ Or he said, ‘I bought it in cash for fifty’ the sale is valid. Similarly if he said to him, ‘I sold you this good for sixty in credit with an increase of ten over its original price in cash due to the delay in paying the price’ and the buyer said, ‘I accepted’ the sale is also valid. And of greater precedent if he said to him: ‘The price of his good is thirty in cash and forty in credit’ and he said, ‘I bought it for thirty in cash’ or he said, ‘I bought it for forty in credit’ so the seller said, ‘I sold it’ or ‘Take it’ or ‘It is for you’ then the sale is valid because in this last example the bargaining occurred over two prices and the sale over one price. As for the first examples, the sale occurred over two prices. It is permitted in the sale contract to set two prices for one good, an immediate price and a deferred price i.e. a cash price and a credit price as a debt due to the generality of the evidences that came in permitting trade. Allah (swt) said:

Kuma wannan yana cikin abin da babu wata nassin Shari'a da ya zo yana hana shi, kamar nau'in ciniki irin na haɗarin ciniki (gharar) wanda nassi ya zo yana hana shi, to ciniki ne mai halal. Ma'anar faɗin Allah: "Allah ya halatta ciniki" ta shafi dukkan nau'o'in ciniki a matsayin halal, sai dai nau'o'in da nassi ya zo yana hana su, don haka suka zama haram ta hanyar nassin da ya keɓe su daga wannan ma'ana gaba ɗaya. Ba wani nassi bayyananne da ya zo yana hana saita farashi biyu ga kowace kaya, farashin nan take da farashin jinkiri, saboda haka ya zama halal ta hanyar ɗaukar ma'anar gaba ɗayan wannan ayar. Haka kuma Annabi ﷺ ya ce:

And this is general. As for that for which there came no Shari’ah text forbidding a specific type of sale like the sale of risk for which there came a text forbidding it, then it is an allowed sale. The generality of Allah’s statement: “Allah allowed trade” covers all types of trade as allowed except the types for which a text came forbidding them so they became haram by the text excluding from the generality. There did not come any clear text against setting two prices for any good, an immediate price and a deferred price so it became allowed by taking the generality of the ayah. Also he (saw) has said:

Kuma waɗannan 'yan kwangilar biyu suna da zaɓi, kuma an kammala cinikin da yardar su duka biyu. Yawancin malaman fiqhu sun bayyana cewa ana halatta a sayar da wani abu fiye da farashinsa na yau saboda jinkirin biyan kuɗi, watau saboda an jinkirta biyan farashin. An rawaito daga Tawus, Al-Hukm da Hammad cewa sun ce babu laifi idan aka ce: "Ina sayar maka da kuɗi a hannu kan kaza, kuma a bashi kan kaza", sai ya zaɓi ɗaya daga cikin biyun. Ali (ra) ya ce:

And the two contractors here have an option and the sale was completed with both their consent. The majority of the fuqaha have stated that it is allowed to sell something for greater than its daily price due to deferment i.e. due to delaying the payment of the price. It is narrated from Tawus, Al-Hukm and Hammad that they said there is no harm if it is said: ‘I sell to you in cash for so much and in credit for so much’ so he goes for one of the two. Ali (ra) has said:

Don haka wannan ya nuna cewa ciniki akan farashi biyu don kaya ɗaya, sannan kwangilar ta tabbata akan ɗaya daga cikinsu da yardar bangarorin biyu, kuma hakan halal ne, kuma irin wannan ciniki yana da inganci. Haka nan an bayyana cewa tayin kwangilar yana tabbata akan farashi biyu, kuma karɓar mai saya na ɗaya daga cikin farashin biyu a bayyane kuma a sarari tare da cikakkun bayanai, wannan ma halal ne saboda faɗin dalilan shari'a da kuma saboda babu nassi bayyananne da ya haramta irin wannan ciniki. Amma game da abin da Ahmad ya riwaito...

Hence this demonstrates the bargaining over two prices for one good then the contract takes effect over one of them by the consent of both and this is permitted, and the sale in this form is valid. Similarly it is clarified that contract’s offer takes effect over two prices and the buyer’s acceptance of one of the two prices in an explicit clear way with complete specifications, this is similarly permitted due to the generality of the evidences and because there is no clear text forbidding this type of sale. As for what Ahmad narrated

Ma'anarsa shi ne cewa a yanayin da akwai kwangiloli biyu a cikin kwangila guda, kamar mutum ya ce: ‘Na sayar maka da wannan gida nawa a bisa sharadin cewa za ka sayar min da wani gida naka kaza,’ ko ‘a bisa sharadin cewa ka sayar min da gidanka,’ ko ‘a bisa sharadin cewa ka aurar min da 'yarka.’ Wannan ba ya halatta, domin kalmarsa ‘Na sayar maka gidana’ kwangila ce, kuma kalmarsa ‘a bisa sharadin cewa ka sayar min da gidanka’ kwangila ta biyu ce, kuma sun haɗu a cikin kwangila guda, kuma wannan ba a halatta shi ba. Ba a nufin hana ƙara farashi saboda jinkirin biyan kuɗi ba, ko yin tayi a kan biyan kuɗi biyu da karɓa a kan ɗaya daga cikinsu musamman.

Its meaning is that in a situation when there are two contracts in one contract like one says: ‘I sell to you this house of mine on condition that I sell you another house of mine for so much’ or ‘on condition that you sell me your house’ or ‘on condition that you marry your daughter to me.’ This is not valid because his saying, ‘I sold you my house’ is a contract and his saying ‘on condition that you sell me your house’ is a second contract and they have gathered in one contract and this is not permitted. It is not meant to prohibit increasing the price due to delayed payment nor the making of an offer on two payments and the acceptance over one of them specifically.

Dangane da abin da Abu Dawud ya ruwaito cewa Manzon Allah ﷺ ya ce:

As for what Abu Dawud narrated that the Messenger of Allah (saw) said:

Ma'anarsa ita ce akwai ciniki biyu a cikin kaya guda, misali mutum ya sayar da kaya a kan wani farashi zuwa wani lokaci, sannan idan lokacin ya zo bai biya farashin ba, sai mai sayarwa ya jinkirta farashin zuwa wani lokacin, yana kara farashin da aka ambata, watau yana ɗaukar farashin kayan a matsayin farashin ciniki don wani lokacin, don haka zai zama ya yi ciniki biyu a kan kaya guda. Ko kuma ya sayar masa da kayan a kan wani takamaiman farashi, sai mai saye ya saya, sannan ya nemi a jinkirta biyan farashin zuwa wani takamaiman lokaci. Sai mai saye ya amince, sannan ya sake sayar masa da kayan wani ciniki na daban a kan farashi mafi girma zuwa wani lokaci da aka ambata, watau an kara farashin kuma an jinkirta lokacin. Wannan da makamancinsa ciniki biyu ne a cikin ciniki guda, don haka abin da ke gare shi shi ne mafi ƙanƙanta daga cikin biyun, watau mafi ƙanƙanta shi ne farashin farko. Wannan ya zo a cikin Sharh Sunan na Ibn Rusulan a bayanin wannan hadisi: "Wannan shi ne cewa ya biya a gaba da dinari don kwano ɗaya na alkama don wata ɗaya, sannan idan lokacin ya zo ya nemi alkamar daga gare shi, sai ya ce: Ka sayar mini da kwanon nan a cikin watanni biyu, sai wannan ya zama ciniki biyu a cikin ciniki ɗaya, saboda ciniki na biyu ya shiga cikin na farko, don haka an takaita shi ga mafi ƙanƙanta daga cikin biyun, wato na farko." Duk abin da aka ce wajen bayanin hadisin, da ma ainihin nassinsa da fahimtarsa, faruwar ciniki biyu a cikin ciniki, watau faruwar kwangilar ciniki biyu a cikin kwangila ɗaya, ba game da farashi biyu a cikin kwangila ɗaya ko kwangila ɗaya a kan farashi biyu ba ne, don haka bai shafi ciniki na raba biyan kuɗi (taksidi) ko ciniki na bashi ba. Abin da aka hana shi ne faruwar kwangiloli biyu a cikin kwangila ɗaya ko yarjejeniya ɗaya, wannan kuma ya shafi dukkan cinikai masu kwangiloli biyu da ke faruwa a cikin kwangila ɗaya, kuma ba ya shafi wani yanayi banda wannan, ko da yaya siffofinsa suka yawaita.

Its meaning is where there occurs two sales in one good like where one sells a good for a price for a period, then when the period arrives with non-payment of the price seller defers the price for another period increasing the named price i.e. considering the good’s price as a bargaining price for another period so he would have sold two sales in one good. Or he sold him the good for a specific price so the buyer buys the good then he seeks delaying paying the price to a specific period. So the buyer accepts, then he sells him the good another sale for a higher price for a named period i.e. the price is increased and the period deferred. This and its like are two sales in one sale so for him is the lesser of the two i.e. the lesser of the two which is the first price. It came in the Sharh Sunan of ibn Rusulan in the explanation of this hadith: ‘This is that he pays in advance in dinars for a qafiz of wheat for one month then when the period arrives and he seeks the wheat from him, he says: Sell me the qafiz in two months so this becomes two sales in one sale because the second sale entered into the first, so it is restricted to the lesser of the two which is the first.’ Whatever is said in explaining the hadith, its stated text and understanding, the occurrence of two sales in a sale i.e. the occurrence of two sale contracts in one sale contract it is not regarding two prices in a contract or one contract upon two prices, so it does not apply upon the instalment sale or upon credit sale. What is prohibited is the occurrence of two contracts in one contract which applies upon all two-contract sales occurring in one contract or one agreement, nor does it apply upon other than this situation no matter how its forms increase.

Watau, shi ne mafi ƙanƙanta daga cikin biyun, in ba haka ba ya zama riba. Maganarsa "mafi ƙanƙanta daga cikin biyun" tana nuna ingancin ciniki da wajabcin farashi mafi ƙanƙanta, don haka ƙa'idar mafi ƙanƙanta tana wajabta ingancin ciniki.

I.e. the lesser of the two or it becomes riba. His statement “the lesser of the two” indicates the validity of the sale and the obligation of the lesser price, so the rule of the lesser obligates the validity of the sale.

Saboda haka, an bayyana cewa abin da 'yan kasuwa ke yi na sayar da kaya da farashi biyu, farashi ƙayyadadde idan mai saye ya biya da kuɗi nan take, da kuma farashi mafi girma idan ya biya a kashi-kashi, to wannan ciniki halal ne. Hukuncin Shari'a a cikinsa shi ne halal ne. Haka kuma abin da wasu manoma da masu gonaki ke yi na sayen alkama, tufafi, dabbobi ko kayan aiki bisa sharadin biyan farashinsa a lokaci ƙayyadadde har zuwa ƙarshen girbi, kuma ana ƙara musu farashi fiye da farashin nan take saboda jinkirta biyan zuwa lokacin girbi, wannan ma halal ne, koda kuwa an saita farashi biyu ga kaya ɗaya, wato farashin kuɗi nan take da farashin bashi da za a biya daga baya. Sai dai sharaɗin ƙara farashin bashi a kan farashin nan take na kaya ɗaya shi ne kada a sami zamba bayyananne a cikinsa, kamar abin da masu riba waɗanda ke mulki a kan mutane ke yi. Idan akwai zamba a cikin wannan ciniki, to zamba haramun ne, kuma a kanta ana amfani da hukuncin zamba a ciniki da cinikin bashi tun da wuri. Abin da aka haramta ba shi ne cinikin bashi da aka ƙara wa farashi fiye da abin da za a biya nan take ba.

Hence it is clarified that what traders do of selling a good with two prices, a specific price if he pays cash and greater price if he pays in instalments, then this sale is permitted. The Shari’ah rule in it is that it is permitted. And what some peasants and owners of gardens do in buying wheat, clothes, animals or tools upon the condition of paying its price at a fixed period until the end of the harvest, and the price is increased for them over its immediate price in exchange for deferring payment to the harvest, this is also permitted even if it were setting two prices for a good, a cash price and a deferred price i.e. a debt. However it is a condition of increasing the deferred price over the immediate price of one good that there should not be clear fraud therein like what is done by usurers who dominate over the people. If there is fraud in this sale, the fraud is forbidden and there applies upon it the rule of fraud in sale and advance credit sale. The forbidden is not a deferred sale for a price increased over the price which would be paid immediately