Daga waɗannan hadisai da sauran hadisan da kuma bincike a kansu, a bayyane yake cewa ya hana a cikinsu mazaunin gari ya yi ciniki wa Balarabe mai shiga birni, haka kuma masu zaman gari da makamantansu, sannan ya hana mutum sayen abin da ɗan'uwansa ya saya bayan an kammala ciniki, wato mutum ya zo ga kayan da wani ya saya, sai ya ƙara kan farashin da aka saya da shi ya saye shi domin ya ɓata sayen farko. Ya kuma hana najash, wato ƙara farashin kaya alhali shi ba mai saye ba ne, wato wanda ba ya nufin saye yake ƙara kan kaya domin ya jawo wanda yake ciniki da shi, don kada ya ƙara kan wannan adadin sai dai ya kawo irinsa, sai ya burgu da haka ya ƙara don ya saye shi. Ya hana talaqqi al-rukban, wato mazaunin gari ya fita zuwa ga Balarabe mai kawo kaya, sai ya sanar da shi farashi, ya ce masa: "Zan sayar maka da shi." Ko kuma ya yaudari Balarabe game da farashin kasuwa, sai ya saye daga gare su da ƙasa da farashin da ya dace. Ko kuma ya sanar da shi ƙarancin buƙata ga abin da yake wurinsu ko ƙarancin buƙata a kasuwa. Shi (saw) ya hana talaqqi al-jalab, wanda yake kamar talaqqi al-rukban.
From these ahadith and others and their scrutiny, it becomes clear that he prohibited therein the inhabitant trading for the Bedouin and similar to them are the towns-people, and a person from buying upon the sale of his brother if he had completed the sale i.e. that the man comes to the good which has been bought by another so he increases the price for which it was bought and buys it to invalidate the first sale. And he prohibited the artificial inflation of prices (najash) which is to increase upon the good while he is not a buyer for it i.e. that one who does not intend to buy increases the good to lead by it one who bargains for it, so that he will not increase on this amount except that he will bring the equivalent so impressed by that and increases in order to buy it. He prohibited the meeting of riders which is the inhabitant who goes out to the Bedouin who has imported goods and he informs him the price, and he says to him: ‘I will sell it for you.’ Or he deceives the Bedouin about the price of the land and he buys from them for less than the comparable price. Or he informs him of the little demand of what is with them or the little demand in the market. He (saw) prohibited meeting the imports which is like meeting the riders.
Waɗannan su ne ayyukan da aka haramta, waɗanda wasu daga cikinsu suna da alaƙa kai tsaye da dillanci, kuma daga cikinsu akwai waɗanda suke da alaƙa da ciniki. Idan aka yi nazari a kan hadisan da suka zo da haramci, a bayyane yake cewa haramcin da ke cikinsu gaba ɗaya ya dogara ne akan wani siffa da ake fahimta, watau siffar da haramcin ke faruwa saboda ita. Wannan siffa da ake fahimta, idan umarni ko haramci ya dogara da ita, to umarnin da haramcin suna da dalili; don haka ma'anar da siffar da ake fahimta ta ƙunsa ita ce dalilin umarni ko haramci. Saboda haka wajibci ko haramcin da ke cikinsa yana haɗe da dalilin da aka dangana shi a kansa. Idan dalili ya kasance, hukunci yana kasancewa, idan dalili ya ɓace, hukunci yana ɓacewa; don haka yana juyawa tare da dalili wajen kasancewa da rashi. Idan dalili ya kasance a cikin wani abu banda shi, hukunci yana shafar wannan abu ta hanyar qiyas. Mazaunin birni da Balarabe, sayen abin da ɗan'uwa ya riga ya saya, najash (ƙarya-ƙarya wajen ƙara farashi), tarar masu hawa dawakai (talaqqi ar-rukban) da tarar kayan shigo da kaya, duk siffofi ne da ake fahimta. Saboda haka su ne abin da haramcin ke dogara da shi, watau ma'anarsu ita ce su ne abin da hukunci ya dogara da shi. Hukuncin an dangana shi ga Balarabe saboda dalilin rashin sanin farashi a wajen Balarabe, an dangana shi ga sayen abin da ɗan'uwa ya riga ya saya saboda abin da ya faru a cikinsa na farashi da aka riga aka ƙayyade da dogaro da wani ga wani, an dangana shi ga najash saboda mutum ba ya nufin saye amma yana ƙara farashi ne domin cutar da mai saye, kuma an dangana shi ga tarar masu hawa dawakai da tarar kayan shigo da kaya saboda abin da ke cikinsa na ɗaga farashi a kan mazauna birni ko rage shi ga mai shigo da kaya. Idan waɗannan ma'anoni suna cikin waɗannan cinikai, to cinikin ya zama haram a cikinsa, kuma dillanci ma haram ne a cikinsa; idan kuma ba su cikinsa, to ba cinikin ba, ba kuma dillanci ba, ya zama haram a cikinsa. Umar bin Al-Khattab (ra) ya fahimci a cikin haramcin siyar da mazaunin birni ga Bedouin cewa dalilin shi ne rashin sanin farashi, saboda haka ya ce:
These are the actions which are prohibited, some of which are related to brokerage directly and of them are those which relate to trade. By scrutinising the ahadith which came in prohibition, it becomes clear that the prohibition therein is completely based upon an understood description i.e. a description which is understood as being that for whose sake the prohibition occurs. The understood description, where the command or prohibition overcomes it, then the command and prohibition are reasoned; so the meaning which is included by the understood description is the reason of the command or prohibition. So the obligation or forbiddance therein is linked to the reason suspended upon it. If the reason exists, the rule exists and if the reason is absent, the rule is absent; so it revolves with the reason in existence and absence. If the reason exists in other than it, the rule applies upon that other (thing) via the method of analogy. The inhabitant and the Bedouin, buying upon the sale of the brother, the artificial inflation of prices (najash), meeting the riders and meeting imports, are all understood descriptions. They are, therefore, the thing for whose sake the prohibition exists i.e. its meaning is that it is that for whose sake the rule exists. The rule is suspended upon the Bedouin due to the reason of lack of knowledge of the price with the Bedouin, and suspended with buying upon the sale of his brother due to what has occurred therein with the price being determined and the reliance of one upon the other, and suspended upon the artificial inflations of prices (najash) because he does not intend to buy it but only increases the price to harm the buyer, and suspended upon meeting the riders and meeting imports due to what there is therein of elevating the price upon the city-dwellers or cheapening it for the importer. If these meanings exist in these sales, the sale is forbidden therein and brokerage is forbidden therein; and if they do not exist, neither sale nor brokerage is forbidden therein. Umar bin Al-Khattab (ra) understood in prohibition of the sale of the inhabitant for the Bedouin that the reason is not knowing the price, so he said: