Mtume wa Allah ﷺ alisema:

The Messenger of Allah (saw) said:

Mwenye bidhaa anaweza kuiuza kwa bei anayoridhika nayo, na anaweza kukataa kuiuza kwa bei asiyoridhika nayo. Kwa hiyo inajuzu kwa mmiliki wa bidhaa kuweka bei mbili kwa bidhaa hiyo: bei ya malipo ya papo hapo, na bei maalum kwa kipindi kimoja maalum, au bei ya awamu kwa vipindi kadhaa. Kwa hiyo inajuzu kwa muuzaji kujadiliana na mnunuzi kuhusu mojawapo ya bei hizo mbili atakayokubali kuuzia. Haya yote ni majadiliano ya bei na si mauzo. Iwapo wote wawili watakubaliana bei maalum, na muuzaji akamuuzia mnunuzi kwa bei ya papo hapo na mnunuzi akakubali, au akauza kwa bei ya malipo ya baadaye na mnunuzi akakubali, basi hili ni sahihi kwa kuwa ni majadiliano juu ya mauzo na si mauzo yenyewe. Majadiliano yanajuzu kwa sababu Mtume ﷺ alijadiliana. Ahmad amepokea kutoka kwa 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

Na kuuza kwa mnada ni kujadiliana bei. Imethibitishwa kuwa Mtume ﷺ alijadiliana bei. Imepokewa na Ibn Majah kutoka kwa Suwayd bin Qays, aliyesema:

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:

Kuhusu mwisho wa majadiliano ya bei, mauzo yanakamilika kwa ridhaa ya pande mbili zinazofanya mkataba, juu ya bei moja maalum ya mauzo, hivyo mauzo ni sahihi. Hii ni pale ambapo kumekuwa na majadiliano juu ya bei ya bidhaa, iwe ya papo hapo au ya baadaye; basi mkataba unakuwa umefanyika juu ya mojawapo ya bei hizo mbili, kwa namna maalum na mahsusi. Vilevile, inaruhusiwa kwa muuzaji kuuza bidhaa yake kwa bei mbili: ya kwanza kwa fedha taslimu na nyingine kwa mkopo. Hivyo, mtu akimwambia mwenzake, "Nimekuuzia bidhaa hii kwa shilingi hamsini taslimu, au sitini kwa mkopo," naye akasema, "Nimeinunua kwa sitini kwa mkopo," au akasema, "Nimeinunua kwa taslimu kwa hamsini," basi mauzo ni sahihi. Vilevile, akimwambia, "Nimekuuzia bidhaa hii kwa sitini kwa mkopo, pamoja na ongezeko la kumi juu ya bei yake ya taslimu kutokana na ucheleweshaji wa malipo," na mnunuzi akasema, "Nimekubali," mauzo pia ni sahihi. Na lenye nguvu zaidi katika ushahidi ni pale aliposema: "Bei ya bidhaa hii ni thelathini taslimu na arobaini kwa mkopo," naye akasema, "Nimeinunua kwa thelathini taslimu," au akasema, "Nimeinunua kwa arobaini kwa mkopo," kisha muuzaji akasema, "Nimeuza," au "Chukua," au "Ni yako," basi mauzo ni sahihi. Kwa sababu katika mfano huu wa mwisho majadiliano yalihusu bei mbili, lakini mauzo yamefanyika juu ya bei moja. Kwa upande wa mifano ya awali, mauzo yalifanyika juu ya bei mbili. Inaruhusiwa katika mkataba wa mauzo kuweka bei mbili kwa bidhaa moja, bei ya papo hapo na bei ya baadaye, yaani bei ya taslimu na bei ya mkopo kama deni, kutokana na ujumla wa dalili zilizokuja zikiruhusu biashara. Allah (SWT) amesema:

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:

Na hili ni la jumla. Kwa kile ambacho hakuja maandiko yoyote ya Sharia yanayokataza aina fulani maalum ya mauzo, kama vile mauzo ya hatari ambayo yalikuja maandiko yanayokataza, basi ni mauzo yanayoruhusiwa. Ujumla wa kauli ya Allah: {Na Allah amehalalisha biashara} unajumuisha aina zote za biashara kuwa zinaruhusiwa isipokuwa zile aina ambazo maandiko yalikuja kuzikataza, hivyo zikawa haramu kwa maandiko yaliyotoa kutoka katika ujumla huo. Hakukuja maandiko yoyote wazi yanayokataza kuweka bei mbili kwa bidhaa yoyote, bei ya papo hapo na bei ya kuahirisha, hivyo ikawa inaruhusiwa kwa kuchukua ujumla wa aya hiyo. Pia Mtume ﷺ amesema:

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:

Na wakandarasi hao wawili hapa wana chaguo, na mauzo yalikamilika kwa ridhaa ya pande zote mbili. Wengi wa mafaqihi wamesema kwamba inaruhusiwa kuuza kitu kwa bei ya juu zaidi kuliko bei yake ya siku ile kwa sababu ya kuchelewesha, yaani kwa sababu ya kuchelewesha malipo ya bei. Imepokewa kutoka kwa Tawus, Al-Hukm na Hammad kwamba walisema hakuna ubaya ikiwa mtu atasema: 'Nakuuzia kwa taslimu kwa kiasi kadhaa na kwa mkopo kwa kiasi kadhaa', kisha mnunuzi anachagua mojawapo ya hizo mbili. Ali (ra) amesema:

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:

Hivyo ndivyo inavyodhihirisha kwamba kujadiliana juu ya bei mbili kwa bidhaa moja, kisha mkataba unafanyika juu ya mojawapo ya bei hizo kwa ridhaa ya pande zote mbili, ni jambo linaloruhusiwa, na uuzaji wa namna hii ni sahihi. Vivyo hivyo, imefafanuliwa kwamba ofa ya mkataba inafanyika juu ya bei mbili, na kukubali kwa mnunuzi mojawapo ya bei hizo mbili kwa njia wazi na dhahiri, pamoja na maelezo kamili, nako pia kunaruhusiwa, kwa sababu ya ujumla wa dalili na kwa kuwa hakuna maandiko wazi yanayokataza aina hii ya mauzo. Kuhusu alichokisimulia Ahmad,

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

Maana yake ni kwamba katika hali ambayo kuna mikataba miwili ndani ya mkataba mmoja, mfano mtu anasema: ‘Nakuuzia nyumba yangu hii kwa sharti kwamba unaniuzia nyumba yako nyingine kwa kiasi kadhaa’ au ‘kwa sharti kwamba unioze binti yako.’ Hili halifai, kwa sababu kauli yake ‘Nimekuuzia nyumba yangu’ ni mkataba, na kauli yake ‘kwa sharti kwamba unaniuzia nyumba yako’ ni mkataba wa pili, nao wamekusanyika katika mkataba mmoja, na hili haliruhusiwi. Haikusudiwi kukataza kuongeza bei kwa sababu ya malipo yaliyocheleweshwa, wala kutoa ofa yenye malipo mawili na kukubali mojawapo kati yake kwa maalum.

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.

Kuhusu lile Abu Dawud alilolisimulia kwamba Mtume wa Allah ﷺ alisema:

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

Maana yake ni kwamba kunatokea mauzo mawili katika bidhaa moja, kama mtu anapouza bidhaa kwa bei fulani kwa muda fulani, kisha muda unapofika na bei haikulipwa, muuzaji anaahirisha bei hiyo kwa muda mwingine huku akiongeza bei iliyotajwa, yaani anaichukulia bei ya bidhaa kama bei ya mazungumzo kwa muda mwingine, hivyo ataonekana amefanya mauzo mawili katika bidhaa moja. Au amemuuzia bidhaa kwa bei maalum, mnunuzi akainunua, kisha anataka kuchelewesha kulipa bei hadi muda fulani. Mnunuzi anakubali, kisha anamuuzia tena bidhaa hiyo kwa mauzo mengine kwa bei ya juu zaidi kwa muda ulioainishwa, yaani bei imeongezwa na muda umeahirishwa. Hili na mfano wake ni mauzo mawili katika mauzo moja, hivyo kwake ni kile kilicho cha chini kati ya hivyo viwili, yaani bei ya kwanza. Imekuja katika Sharh Sunan ya Ibn Rusulan katika ufafanuzi wa hadithi hii: "Hii ni kwamba mtu anatoa malipo mapema kwa dinari kwa kipimo cha qafiz ya ngano kwa mwezi mmoja, kisha muda unapofika na anataka ngano hiyo kutoka kwake, anasema: Niuzie qafiz hiyo kwa miezi miwili, hivyo hili linakuwa mauzo mawili katika mauzo moja, kwa sababu mauzo ya pili yameingia katika la kwanza, hivyo yanakomewa kwenye kilicho cha chini kati ya hivyo viwili, ambacho ni cha kwanza." Chochote kinachosemwa katika kufafanua hadithi hii, maandishi yake yaliyotajwa na ufahamu wake, kutokea kwa mauzo mawili katika mauzo moja, yaani kutokea kwa mikataba miwili ya mauzo katika mkataba mmoja wa mauzo, si kuhusu bei mbili katika mkataba mmoja wala mkataba mmoja wenye bei mbili, hivyo haihusu mauzo ya awamu wala mauzo ya mkopo. Kinachokatazwa ni kutokea kwa mikataba miwili katika mkataba mmoja, jambo linalohusu mauzo yote yenye mikataba miwili yanayotokea katika mkataba mmoja au makubaliano moja, wala halihusu hali nyingine yoyote, bila kujali jinsi aina zake zinavyoongezeka.

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.

Yaani, lile la chini kati ya hayo mawili, vinginevyo inakuwa riba. Kauli yake "lile la chini kati ya hayo mawili" inaonyesha uhalali wa mauzo na wajibu wa bei ya chini, hivyo kanuni ya lile la chini inawajibisha uhalali wa mauzo.

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.

Kwa hiyo imefafanuliwa kwamba kile wafanyabiashara wanachofanya cha kuuza bidhaa yenye bei mbili, bei maalum akilipa taslimu na bei kubwa zaidi akilipa kwa awamu, basi mauzo haya ni halali. Hukumu ya Shari'ah juu yake ni kwamba ni ruhusa. Na kile baadhi ya wakulima na wamiliki wa mashamba wanachofanya cha kununua ngano, nguo, wanyama au zana kwa sharti la kulipa bei yake katika kipindi maalum hadi mwisho wa mavuno, na bei inaongezwa kwao juu ya bei yake ya papo hapo badala ya kuchelewesha malipo hadi wakati wa mavuno, hii pia ni ruhusa, hata kama ingekuwa kuweka bei mbili kwa bidhaa moja, bei ya taslimu na bei ya kuchelewesha, yaani deni. Hata hivyo, ni sharti la kuongeza bei ya kuchelewesha juu ya bei ya papo hapo ya bidhaa moja kwamba pasiwe na udanganyifu wa wazi ndani yake, kama kile kinachofanywa na walaji riba wanaotawala juu ya watu. Ikiwa kuna udanganyifu katika mauzo haya, udanganyifu huo ni haramu, na hukumu ya udanganyifu katika mauzo na mauzo ya mkopo wa mapema inatumika juu yake. Kilicho haramu si mauzo ya kuchelewesha kwa bei iliyoongezwa juu ya bei ambayo ingelipwa papo hapo.

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