Kudanganya kwa muuzaji kuhusu bidhaa ni kwa kuficha kasoro kutoka kwa mnunuzi, ilhali yeye anaijua; au kufunika kasoro kutoka kwa mnunuzi kwa namna inayomfanya mnunuzi aamini kwamba hakuna kasoro, au kufunika bidhaa kwa namna inayoonyesha kwamba ni nzuri. Kudanganya kwa mnunuzi katika bei ni kwa kughushi sarafu au kuficha bandia ilhali yeye alikuwa anajua. Bei (ya bidhaa) inaweza kubadilika kulingana na bidhaa iliyouzwa kwa sababu ya udanganyifu ndani yake; na mnunuzi anaweza kuhimizwa kununua bidhaa kwa sababu ya udanganyifu ndani yake. Udanganyifu wa aina hii, katika aina zake zote, ni Haramu kulingana na alichosimulia Abu Hurairah kutoka kwa Mtume wa Allah ﷺ, aliyesema: "Msifunge viwele vya ngamia na kondoo, na yeyote atakayenunua baada ya kufanya hivyo, atakuwa na hiari baada ya kukamua, ama kulishika akipenda, au kulirudisha pamoja na sa'a (kipimo cha ujazo) cha tende." Pia kutokana na alichosimulia Ibn Majah kutoka kwa Abu Hurairah, aliyesema kwamba Mtume wa Allah ﷺ alisema: "Yeyote aliyenunua ngamia au kondoo mwenye kiwele kilichofungwa, ana hiari ya kulirudisha ndani ya siku tatu pamoja na sa'a ya tende au ngano" (ambayo inawakilisha bei ya maziwa aliyopata). Al-Bazzar alisimulia kutoka kwa Anas kutoka kwa Mtume wa Allah ﷺ kwamba alikataza kuuza wanyama ambao wameachwa bila kukamuliwa. Hivyo hadithi hizi zinaeleza wazi kukataza kufunga viwele vya ngamia na kondoo, na kukataza kuuza mnyama baada ya kuachwa bila kukamuliwa hadi kiwele chake kikawa kikubwa ili kudhani kwamba ni mnyama wa maziwa, kwa kuwa hii ni udanganyifu na ni jambo lililokatazwa (Haramu). Vivyo hivyo, kitendo chochote kinachofunika kasoro au kuificha kinachukuliwa kuwa udanganyifu na ni kinyume cha sheria, iwe ni katika bidhaa au sarafu, kwa kuwa ni ulaghai. Muislamu haruhusiwi kudanganya katika bidhaa wala katika sarafu. Badala yake, yeye ni lazima aoneshe kasoro iliyomo katika bidhaa, na aeleze udanganyifu uliomo katika sarafu. Hairuhusiwi kudanganya katika bidhaa ili kuiuza tena au kuiuza kwa bei ya juu. Wala hairuhusiwi kudanganya katika sarafu ili ikubaliwe kama bei ya bidhaa. Hii ni kwa sababu katazo la Mtume ﷺ kuhusu hilo ni la wazi. Ibn Majah amesimulia kutoka kwa `Uqbah ibn `Amir, kutoka kwa Mtume ﷺ, kwamba alisema: "Muislamu ni ndugu wa Muislamu, na haifai kwa Muislamu kununua kitu chenye kasoro kutoka kwa ndugu yake bila yeye kuonyeshwa kasoro hiyo." Bukhari pia amesimulia kutoka kwa Hakeem ibn Hizam, kutoka kwa Mtume ﷺ, kwamba alisema: "Wafanyabiashara wawili (muuzaji na mnunuzi) wana hiari (ya kukamilisha mauzo au kuyafuta) kabla hawajaachana. Wakiwa waaminifu na wakaeleza (bidhaa na sarafu), mauzo yao yatabarikiwa. Lakini wakificha kasoro na kusemeana uongo, baraka ya mauzo yao itafutwa." Mtume ﷺ pia alisema: "Hakuna miongoni mwetu anayeruhusiwa kudanganya," kama ilivyosimuliwa na Ibn Majah na Abu Dawud kutoka kwa Abu Hurairah. Na yeyote aliyepata kitu kwa udanganyifu na ulaghai hatakimiliki kwa njia halali, kwa sababu udanganyifu si miongoni mwa njia za umiliki, bali ni miongoni mwa njia zilizokatazwa, na hivyo kitu kilichopatikana kwa udanganyifu ni mali haramu na isiyo halali (Suht). Mtume ﷺ alisema: "Nyama yoyote ya mwanadamu inayokua kutokana na mali haramu (suht) haitaingia peponi, bali Moto wa Jahannamu unastahiki zaidi," kama ilivyosimuliwa na Ahmad kutoka kwa Jabir ibn Abdullah. Ikiwa udanganyifu umetokea, iwe katika bidhaa au sarafu, basi aliyedanganywa ana hiari ama ya kuvunja mkataba au kuutekeleza, bila chaguo jingine. Kwa hiyo, ikiwa mnunuzi anataka kuweka bidhaa yenye kasoro na kuchukua fidia, yaani tofauti ya bei kati ya bidhaa isiyo na kasoro na bidhaa yenye kasoro, hana haki ya kufanya hivyo, kwa sababu Mtume ﷺ hakuruhusu kuchukua fidia; badala yake alimpa uchaguzi kati ya mambo mawili: "Akitaka anaweza kuibakiza (bidhaa hiyo) au kuirudisha", kama alivyosimulia Bukhari kutoka kwa Abu Hurairah.
The deceit of the seller regarding the commodity is by hiding the defect from the purchaser, while He knows about it; or by covering the defect from the purchaser in a way which implies to the purchaser that there is no defect, or by covering the commodity in a way which shows that it is good. Deceit by the purchaser in the price is by counterfeiting the currency or by concealing a forgery while He was aware of it. The price (of the commodity) could vary according to the sold (commodity) because of the deceit in it; and the purchaser may be encouraged to buy a commodity because of the deceit in it. Such deceit, in all its types, is Haram according to what Abu Hurairah narrated from the Messenger of Allah (pbuh), who said: “Do not tie the udder of the camels and sheep, and whoever purchased it after doing that, He has the choice after He milked it either to hold it if He liked it or to return it back together with a sa’a (a cubic measure) of dates.” And also due to what Ibn Majah narrated from Abu Hurairah, who said that the Messenger of Allah (pbuh) said: “Whoever bought a camel or a sheep with a tied udder, He has the choice to return it within three days together with a sa’a of dates or wheat” (which represents the price of the milk He has gained). Al-Bazzar narrated from Anas from the Messenger of Allah (pbuh) that He prohibited the selling of animals that are left not milked. So these Ahadith are clear in forbidding the tying of the udders of camels and sheep, and forbidding the selling of an animal after it was left unmilked till its udder became large to presume that it is a dairy cattle, because this is deceit and is prohibited (Haram). Similarly, any action that covers the defect or hides it is considered deception and is prohibited, whether it was in the commodity, or the currency, because it is fraud. A Muslim is not allowed to deceive in the commodity or the currency. Rather He has to show the defect in the commodity, and explain the forgery in the currency. He is not allowed to deceive in the commodity so as to circulate it or to sell it with a higher price. Nor is He allowed to deceive in the currency so that it would be accepted as a price of a commodity. This is because the prohibition of the Prophet (pbuh) regarding that was decisive. Ibn Majah narrated from `Uqbah ibn `Amir from the Prophet (pbuh) that He said: “The Muslim is the brother of the Muslim, and it is not allowed for a Muslim to buy a faulty thing from his brother without Him being shown that fault.” Bukhari narrated also from Hakeem ibn Hizam from the Prophet (pbuh), that He (pbuh) said: “The two traders (the seller and the purchaser) have the choice (to conclude or cancel the deal) before they departed (from each other). If they were honest and explained (the commodity and the currency), their sale will be blessed. But if they hid (the defect) and lied (to each other) the blessing of their sale will be eradicated.” The Prophet (pbuh) also said: “No one of us is allowed to deceive”, as narrated by Ibn Majah and Abu Dawud from Abu Hurairah. And whoever earned something through deceit and cheating would not (legally) possess it, because deceit is not one of the means of ownership, rather it is of the prohibited means, and thus it (the thing obtained by deception) is a prohibited and illegal (Suht) property. The Prophet (pbuh) said: “Any (human) flesh that grows from illegal (suht) property will not enter paradise, then the Hellfire deserves it more”, narrated by Ahmad from Jabir ibn Abdullah. If fraud occurred, whether in the commodity or the currency, then the cheated person has the choice either to dissolve the contract or to carry it out, without more options. So if the purchaser wished to keep the defective commodity and take the indemnity i.e. the difference in the prices of the not defected and defected commodities, He has no right to do so, because the Prophet (pbuh) did not allow the taking of the indemnity; rather He gave the choice between two matters: “If He wished He could keep (the commodity) or return it back”, as narrated by Bukhari from Abu Hurairah.