Miongoni mwa miamala ambayo watu walizoea kuifanya ni dhamana ya matunda yaliyo juu ya miti yao, kama dhamana ya ndimu, mizeituni, matango, zabibu na mitende na mengineyo. Miongoni mwa watu wapo wanaodhamini zabibu na mizeituni kwa mwaka mmoja, miwili au mitatu au zaidi. Hulima na kupanda, kuitunza na kuitunza kila mwaka, na hula matunda yake. Miongoni mwa sababu za dhamana hii kwa zaidi ya mwaka mmoja ni kwamba mzeituni, kwa mfano, hauzai vizuri kila mwaka; badala yake mara nyingi huzaa vizuri mwaka mmoja na kidogo mwaka mwingine. Hii ni kwa sababu matawi yake hukua mwaka mmoja na kuzaa mwaka mwingine. Ili izae vizuri, inahitaji umakini katika kulima, kutunza na kupogoa. Kwa hiyo mdhamini atachukua mti huo kwa idadi fulani ya miaka ili iwe rahisi kuutunza na kuufanyia kazi kwa kutosha ili utoe matunda mazuri na mengi. Kama hili linavyotokea kwa mizeituni, hutokea pia kwa ndimu na miti mingine inayofanana nayo. Miongoni mwa watu wapo wanaodhamini mizeituni na zabibu kama vile wanavyodhamini tango kwa mwaka mmoja. Hivyo hupima dhamana yake kwa kupima kilichopo juu ya mti wa matunda, bila kujali mazao haya ni machache au mengi, mazuri au mabaya. Dhamana kwa asili yake ni kununua matunda yakiwa juu ya mti bila kununua mti wenyewe, au kununua mazao ya mti kwa miaka miwili au mitatu au zaidi. Kuhusu dhamana ya mti kwa miaka miwili au mitatu au zaidi, hiyo ni kununua mazao yasiyokuwepo bado kwa kuwa bado hayapo. Kununua kitu kisichokuwepo hakuruhusiwi, na ni katika kundi la mauzo ya hatari (gharar). Mauzo ya hatari ni haramu kwa sababu ya yale aliyoyapokea Muslim kutoka kwa Abu Hurairah aliyesema

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

Uuzaji wa hatari ni uuzaji wa ujinga, kutokana na alichosimulia Ahmad kutoka kwa Ibn Mas'ud kwamba Nabii ﷺ alisema:

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

Kwa hiyo, uuzaji wa mazao ya mti kwa miaka miwili au mitatu au zaidi hairuhusiwi kwa kuwa ni aina ya gharar (utata). Pia, uuzaji wa mazao ya mti kwa miaka miwili, mitatu au zaidi ni kuuza kitu ambacho mtu hana, jambo ambalo hairuhusiwi. Zaidi ya hayo, aina hii ya uuzaji, yaani uuzaji wa mazao ya mti kwa miaka miwili, mitatu au zaidi, imekatazwa, hivyo si halali. Kuhusu Salam inayoruhusiwa, ni uuzaji wa mazao ambayo hayajabainishwa, ilhali hii ni uuzaji wa mazao ya mti maalum, na Mtume wa Allah ﷺ alikataza Salam katika mazao ya mti maalum. Mtume ﷺ alipofika Madina, walikuwa wakifanya Salam katika mazao ya mitende maalum, hivyo akaikataza. Kwa hiyo, wale wanaodhamini mizeituni na ndimu za kununua mazao ya mti kwa kipindi cha miaka miwili au mitatu ni haramu, na ni miongoni mwa mauzo ambayo Shari'a ilikuja kuyakataza waziwazi.

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.

Kuhusu dhamana ya mazao ya miti ambayo yako wazi katika mazao, na dhamana ya matango na yanayofanana nayo, hii ni mauzo ya mazao yaliyopo juu ya mti, kwa hiyo hayaingii katika mauzo ya kitu usichokuwa nacho kama kilivyo kwa muuzaji wake. Wala hayaingii katika mauzo ya mazao ya mtende peke yake. Kwa hiyo hukumu yake inatofautiana na hukumu ya dhamana ya miaka miwili au mitatu au zaidi. Hukumu ya Shari'ah katika dhamana hii, yaani kununua mazao yaliyopo juu ya mti wakati yako juu ya mti wake, ina ufafanuzi fulani. Nao ni kwamba mazao yanaangaliwa: ikiwa wema wake umeonekana, yaani inawezekana kula kutoka kwake, basi dhamana inaruhusiwa, yaani mauzo ya mazao katika hali hii yanaruhusiwa. Ikiwa wema wa mazao haujaonekana bado, maana yake ni kwamba bado hayajaanza kuwa chakula, basi haijuzu kuyauza. Hii ni kwa sababu ya yale aliyoyapokea Muslim kutoka kwa Jabir (ra) aliyesema:

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

Na kutokana na yale yaliyopokewa pia kutoka kwake:

And due to what is also narrated from him:

Na kwa sababu ya yale aliyosimulia Al-Bukhari pia kutoka kwake:

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

Na kutokana na kile alichosimulia Al-Bukhari kutoka kwa Anas bin Malik kutoka kwa Mtume ﷺ

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

Na kutokana na alichosimulia pia kutoka kwake

And due to what he narrated also from him

Na kutokana na kile Al-Bukhari alichosimulia kutoka kwa Abdullah bin Umar kwamba Mtume wa Allah ﷺ

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

Katika riwaya ya Muslim kwa maneno:

And in the narration of Muslim with the words:

Hadithi hizi zote ziko wazi katika kukataza uuzaji wa mazao kabla hayajaiva. Kutokuwa halali kwa uuzaji wa mazao kabla ya wema wake kuonekana kunatokana na maandishi yaliyotajwa katika hadithi hizo. Kuruhusiwa kwa uuzaji wa mazao baada ya kuonekana kwa uiva wake kunatokana na maana yake iliyofahamika (mafhum). Kwa hiyo, dhamana ya mti ambao mazao yake yanaonekana, kama mizeituni, ndimu, mitende na mengineyo, inaruhusiwa ikiwa ule wake umeonekana, na hairuhusiwi ikiwa uiva haujaonekana.

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.

Dhihirisho la wema wa mazao ni kuiva kwake linafahamika kutokana na hadithi zilizokuja kuhusu jambo hilo. Kwa kuchunguza hadithi zilizokataza kuuza mazao kabla ya kuonekana kwa kuiva kwake, tunaona kwamba zimekuja kwa tafsiri kadhaa. Katika hadithi ya Jabir imekuja "hadi kuonekana kuiva kwake," na imekuja "hadi kuwa na wema." Na katika hadithi ya Anas: "Alikataza kuuza zabibu hadi zigeuke nyeusi, na kuuza nafaka hadi iwe ngumu" (ameipokea Abu Dawud). Na katika hadithi nyingine ya Jabir "hadi iive," na katika hadithi ya Ibn Abbas "hadi ikomae." Kwa hiyo hadithi zote zinakusanywa katika maana moja, nayo ni: hadi kukomaa kuonekane. Tukiangalia hali halisi ya matunda, tutaona kwamba dalili ya kukomaa hutofautiana kulingana na aina ya zao. Baadhi ya mazao hukomaa kwa mabadiliko ya rangi yanayoonekana, hivyo dalili za kuiva huonekana ndani yake kama vile tende, tini, zabibu, peari na mfano wake. Miongoni mwake pia ni yale ambayo kuiva kwake hudhihirika kwa kubadilika kwake au kwa kuonekana kwake kwa wakaguzi, kama vile tikiti maji, kutokana na ugumu wa kutambua mabadiliko ya rangi yake wakati wa kuiva. Pia miongoni mwake ni yale ambayo kukomaa kwake huwa wazi kwa kuanza kwa mabadiliko ya ua kuwa zao, kama vile tango na mfano wake. Hivyo maana ya kuonekana kwa wema wake katika kila tunda ni kuonekana kwa ubora wake wa kuliwa. Hili linaonyeshwa na hadithi ya Ibn Abbas ambamo alisema:

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:

Hii inathibitishwa na hadithi iliyokubaliwa katika riwaya ya Jabir, "mpaka iwe nzuri." Hapa inafafanuliwa kuruhusiwa kwa kuuza mazao ya tango na mfano wake, yaani kuruhusiwa kwa kudhamini tango kwa kuonekana tu kwa mwanzo wa kutoa mazao yake, yaani kwa mwanzo tu wa ua kubadilika na kuwa tango lake, hivyo mazao yananunuliwa wakati yanachanua na kabla hayajaonekana, yaani tunda linanunuliwa katika hali hii kabla halijawepo kwa sababu tu kitu kimeanza kuzalishwa kutoka kwake. Hii si katika kundi la kununua kitu kisichokuwepo, kwa sababu matunda yake huja moja baada ya jingine bila kukatika na hayapo kwa wakati mmoja, kwani hakuna tofauti kati ya kuwa nzuri kwa mazao yanayoanza kwa rangi nyekundu kama tende, au nyeusi kama zabibu, au kwa kubadilika rangi kama pea, au kati ya uzuri wake kuanza kwa kuonekana kwa baadhi na mfululizo wa kuchanua kwa wengine na kuzaa matunda kwao. Isipokuwa hili haliruhusiwi kwa mazao ambayo mwanzo wa kubadilika kwa ua lake kuwa zao haizingatiwi, kama tikiti maji. Hivyo hairuhusiwi kuuza lozi likiwa jeupe, wala kuuza tini likiwa bado halijaiva kabla ya kuonekana kuiva kwake. Maana yake ni kuuza likiwa juu ya mti, yaani dhamana ya mti, kwa sababu kuuza mazao yakiwa juu ya mti kumewekewa kikomo cha kuonekana kwa uzuri wake, yaani kwa kuonekana kile kinachoashiria mwanzo wa mazao kuiva.

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.

Haimaanishwi kwamba kuonekana kwa wema wa mazao ni mwanzo wa wema wa kila tunda, kwani hilo haliwezekani, kwa sababu mazao yanaweza kukomaa mbegu moja kwa moja au mbegu kwa mbegu, kisha zikafuatana. Wala haimaanishwi kuonekana kwa wema katika kila bustani kwa usawa, au kuonekana kwa wema katika bustani zote. Bali maana ya kuonekana kwa wema ni mwanzo wa wema wa aina ya mazao ambayo aina zake hazitofautiani katika kukomaa, kama mzeituni, au wema kuonekana katika aina yake pale aina zake zinapotofautiana katika kukomaa, kama tini na zabibu. Kwa mfano, ikiwa wema umeonekana katika baadhi ya mazao ya mtende katika bustani, inaruhusiwa kuuza mazao yote ya miti ya mitende katika bustani zote. Ikiwa wema umeonekana katika aina fulani ya tufaha katika baadhi ya miti, inaruhusiwa kuuza aina hiyo ya tufaha katika bustani zote. Ikiwa wema umeonekana katika mizeituni ya miti ya bustani, basi inaruhusiwa kuidhamini mizeituni yote katika bustani zote kwa sababu Hadithi inasema:

Na inasema:

And it says:

Alifafanua kanuni ya mazao ya kila aina katika kiini chake na kila jinsi katika kiini chake. Alisema kuhusu nafaka: mpaka iwe ngumu, na kuhusu zabibu nyeusi: mpaka igeuke nyeusi. Kanuni hii inahusiana na kuonekana kwa ubora katika kila aina bila kuzingatia aina nyingine zilizobaki, na kila jinsi bila kuzingatia jinsi nyingine zilizobaki. Neno "kuonekana kwa ubora" lililokuja katika hadithi kwa aina moja na jinsi moja limethibitika katika baadhi ya mazao, hata kama ni kidogo kiasi gani. Aidha, hali halisi ya mazao inaonyesha kwamba yanakuja mfululizo, moja baada ya jingine.

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.

Kwa hivyo hii inafafanua kwamba hairuhusiwi kuhakikishia mti wowote, yaani kuuza mazao ya mti wowote kabla ya kuwa mazao hayo yameiva, yaani kabla ya kuwa mazao yake yamefikia ubora wake. Kuhusu kauli ya 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):

Hadithi hizi zinaonyesha kwamba inaruhusiwa katika mauzo mengine yasiyokuwa yale ambayo katazo limekuja kuyahusu. Katazo la kuuza mazao yaliyo juu ya mti kabla ya kuonekana kwa ubora wake limekuja kwa namna ya jumla. Kwa hiyo haidhibitiwi kwa kuwa kukatwa ni sharti au si sharti. Hata hivyo, ikiwa muuzaji atamwekea mnunuzi sharti la kukata kabla mazao hayajaiva, sharti hilo ni batili kwa kuwa linapingana na masharti ya mkataba. Ikiwa mnunuzi atachelewesha kukata tangu wakati wa kuiva, jambo hilo linachunguzwa. Ikiwa ni miongoni mwa mazao ambayo kuchelewa kwake kunamdhuru muuzaji, kama machungwa ambayo huathiri kuchanua kwake katika msimu wa mwaka wa pili, katika hali hii mnunuzi analazimishwa kukata wakati wa kuiva. Ikiwa mti hauathiriki, kama mitini na mizeituni, halazimishwi kufanya hivyo. Haya yote ni pale ambapo mazao pekee ndiyo yanauzwa, si mti. Lakini ikiwa mti na mazao vinanunuliwa pamoja, kuna tofauti kati ya mtende na miti mingine. Kuhusu mtende, inaruhusiwa kuununua pamoja na mazao yaliyo juu yake, na mazao yanaingia katika mauzo kufuatia mtende bila haja ya kuyataja, pale ambapo mtende haujachavushwa bado. Ama ikiwa mtende umeshachavushwa, ukiuzwa mti huo, mazao hayaingii katika mauzo pamoja na mtende isipokuwa yametajwa katika mkataba wa mauzo. Ikiwa hayajatajwa, mazao hubaki kwa muuzaji na mtende kwa mnunuzi, na muuzaji anaweza kuyaacha mazao hadi yaive kisha akayakata au kuyauza baada ya ubora wake kuonekana kwa kuwa ni mali yake. Hii ni kulingana na yale aliyopokea Muslim kutoka kwa Ibn Umar kwamba Mtume ﷺ alisema:

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:

Na pia kwa sababu hiyo, Ahmad alisimulia kutoka kwa Ubadah bin As-Samit

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

Basi, inatokana na taarifa wazi ya hadithi kwamba yeyote anayenunua mitende ambayo juu yake kuna mazao yaliyotiwa mbolea (yaliyopandishwa), mazao hayo hayajumuishwi katika mauzo bali yanabaki kuwa mali ya muuzaji. Na kinachotokana na maana yake ya kimafhumu (mafhum) ni kwamba kama hayakupandishwa basi yanajumuishwa katika mauzo na ni ya mnunuzi. Maana ya mafhumu hapa ni mafhum mukhalafa, yaani maana ya kinyume, ambayo ndiyo mafhumu ya sharti. Ni lazima kukubali mafhumu hii, kwa sababu kama hukumu ya asiyepandishwa ingekuwa sawa na ya aliyepandishwa, basi kuweka sharti hilo kungekuwa ni usemi usio na faida yoyote. Hivyo, mazao ya mtende kabla ya kupandishwa hufuata mtende, na baada ya kupandishwa hayafuati. Hata hivyo, hairuhusiwi kuyauza mpaka uzuri wake uonekane. Hukumu hii ni maalum kwa mtende na haifanyiwi qiyas kwa kitu kingine, kwa sababu upandishaji ni kitendo maalum. Neno hilo, ingawa ni sifa, si sifa inayoeleweka kuwa ni sababu ya hukumu, kwa hiyo halina maana ya kufanyiwa qiyas. Hivyo halifanyiwi qiyas kwa kukosekana kwa sababu, wala hakuna kitu kinachoungwa nalo, kwa kuwa hakuna kinachotokana nalo, wala si kitu cha kufanyiwa qiyas. Basi upandishaji ni maalum kwa mtende na haupo katika kitu kingine. Mtende hauzai matunda yake usipopandishwa. Upandishaji ni kupasua na kurutubisha, na maana yake ni kupasua ua la mtende jike ili kuonyesha ndani yake ua la mtende dume. Haisemwi hapa kwamba hukumu inahusiana na kuonekana kwa mazao, ili mazao yaliyobaki yafanyiwe qiyas juu ya hayo na yaunganishwe nayo, kwa hoja kwamba lengo si kuwepo kwa upandishaji bali ni matokeo yake, ambayo ni kuonekana kwa mazao. Hii haisemwi kwa sababu uhalisia katika mtende ni kwamba uchavushaji hutokea, kisha baada ya kupita takriban mwezi mmoja, mavuno huonekana. Ikiwa mitende inanunuliwa baada ya kuchavushwa, hata baada ya siku moja kwa mfano, mkataba ni sahihi hata kama mavuno bado hayajaonekana. Hivyo, hukumu inahusiana na uchavushaji, si kuonekana kwa mavuno, kwa hiyo hakuna nafasi ya kufanya kipimo (qiyās) kutokana na kutokuwepo kwa jambo la kuunganisha. Kwa hiyo hukumu hii ni mahsusi kwa mtende, hivyo haifanyiwi qiyās wala haiunganishwi na kitu kingine.

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.

Maana ya janga ni msiba ulioupiga mazao na kuwaharibu. Maana ya msiba ni msiba wa kimbingu kama baridi kali, ukame, upepo na ukame wa mvua. Hata hivyo, ikiwa janga si la kimbingu, kama vile ukavu au uharibifu wa zana za umwagiliaji, au wizi na unyang'anyi na mambo mengine yanayofanana na hayo, halo halichukuliwi kuwa janga, wala muuzaji hapunguzi chochote kwa mnunuzi kwa kuwa halimo katika maana iliyokusudiwa na hadithi.

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.