Imepokewa kutoka kwa Hakeem bin Hazam, kutoka kwa baba yake aliyesema: Mtume wa Allah ﷺ alisema:

It is narrated from Hakeem bin Hazam from his father who said: The Messenger of Allah (saw) said:

Tukichunguza biashara na hali za kuuza na kununua, tunaona kwamba Allah huwapa watu riziki kupitia kila mmoja wao, iwe ni biashara kubwa au biashara ndogo. Mara nyingi tunawaona wafanyabiashara wakubwa wakichukua kuuza bidhaa ndogo kwa wafanyabiashara wengine kwa sharti kwamba wachukue asilimia fulani ya faida juu ya kile walichouzia, kwa mfano asilimia moja. Hili hutokea katika bidhaa zote. Hutokea katika vitu vinavyopimwa kwa kipimo na uzito, na vile vinavyofananishwa, na vingine zaidi ya hivyo. Hutokea kati ya kampuni kubwa katika utengenezaji wa vitambaa, pipi, karatasi au mashine, na kati ya wauzaji wa jumla, na watu hao huitwa mawakala au mawakala wa mauzo. Watu hawa huahidi kuuza kile ambacho kampuni hizi zinazalisha, na huchukua kutoka kwao faida maalum ambayo ni asilimia fulani ya kile wanachouza. Pia hutokea kati ya wafanyabiashara wakubwa au watengenezaji, na kati ya wafanyabiashara wadogo, mauzo yanayofanyika kupitia watu wanaofanya kazi kwa mfanyabiashara au mtengenezaji, na hao hupewa kwa pekee mfanyabiashara au mtengenezaji fulani. Watu hawa hutoa bidhaa kwa watu na kuwauzia. Mauzo yao hufanyika, na kwao kuna ujira maalum kwa kazi ya kutoa bidhaa kutoka kwa mfanyabiashara mkubwa au mtengenezaji ambaye wanafanya kazi kwake, iwe wameuza au hawakuuza, na kwao kuna ujira maalum kwa kila makubaliano ya mauzo waliyofanya ambao ni asilimia fulani ya bei waliyouzia. Kwa njia hii, kati hujitokeza kati ya muuzaji na mnunuzi katika viwanda, kampuni, na kati ya wafanyabiashara na wateja katika kila kitu. Hujitokeza katika mboga na matunda kama inavyojitokeza katika vitambaa, pipi na vitu vingine. Katika soko la mboga, mfanyabiashara huuza mboga kwa niaba ya wakulima kwa kamisheni maalum anayoichukua kutoka kwa mkulima. Vitendo hivi vyote, iwe ni vitendo vikubwa baina ya makampuni na watengenezaji, au baina ya wafanyabiashara wakubwa na wadogo, au baina ya wafanyabiashara na wateja, vyote ni udalali, na wanaovifanya ni madalali. Hii ni kwa sababu udalali maana yake ni kuchukua jukumu la jambo na kulihifadhi, kisha neno hilo hutumika kwa yule aliyepewa mamlaka ya kuuza na kununua. Wanazuoni wa fiqhi walijua udalali kuwa ni jina la mtu anayefanya kazi kwa ajili ya mtu mwingine kwa ujira katika kuuza na kununua. Na neno hilo linatumika pia kwa mnadi kwa sababu anafanya kazi kwa ajili ya mtu mwingine kwa ujira katika kuuza na kununua. Udalali na unadi vinaruhusiwa katika Shariah, na vinachukuliwa kuwa miongoni mwa desturi za biashara, na ni aina ya kazi ambayo kwayo mali humilikiwa kulingana na Shariah. Ahmad amesimulia kutoka kwa Qays bin Abi Ghurza Al-Kanani aliyesema: Tulikuwa tukinunua mizigo ya ngamia huko Madina, na tulikuwa tukiitwa madalali. Akasema: Basi Mtume wa Allah ﷺ alitujia akatuita kwa jina ambalo ni bora kuliko lile tulilokuwa tukijiita, akasema:

In scrutinising trade and the situations of sale and purchase, we find therein that Allah provides sustenance for people through each other whether it is large trade or small trade. We often find the large traders undertaking the sale of small goods to traders on condition that they take a specific percentage of the profit upon what they sold to them for example one percent. This occurs in all goods. It occurs in what is measured and weighed and what is analogised and other than that. It occurs between large companies in manufacturing cloth-material, sweets, paper or machines and between wholesalers and they are called agents or selling agents. These people promise to sell what these companies produce and they take from them a specific profit which is a specific percentage of what they sell. There occurs between the large traders or manufacturers, and between the small traders, sales through the medium of persons working for the trader or manufacturer, and they are assigned exclusively to a specific trader of manufacturer. These people offer goods to people and sell them to them. Their sale is executed, and for them is a specific wage for the work of offering the goods from the large trader or manufacturer for whom they work whether they sold or did not sell and for them is a specific wage for each agreement of sale which they sold which is a specific percentage of the price for which they sold them. In this way the medium occurs between the seller and buyer in the factories, companies, and the traders and customers in everything. It occurs in vegetables in fruits just as it occurs in cloth-material, sweets and other things. In the vegetable market, the trader sells vegetables for the account of the peasants for a specific commission which he takes from the peasant. All these actions, whether they are large actions between companies and manufacturers, or between large and small traders, or between traders and customers, all of them are brokerage and those undertaking them are brokers. This is because brokerage is to undertake the affair and its preserver, then it is used for the one charged with the power of selling and buying. The fuqaha knew brokerage as the name for the one who works for someone else for a wage in selling and buying. And it is applied upon the auctioneer because he works for someone else for a wage in selling and buying. The brokerage and auctioneering is allowed in Shar’a, and it is considered from the practices of trading and it is a type of work by which wealth is owned according to the Shar’a. Ahmad narrated from Qays bin Abi Ghurza Al-Kanani who said: We used to buy the camel loads in Madinah and we used to be called brokers. He said: So the Messenger of Allah (saw) came to us and called us by a name which was better that what we used to call ourselves so he said:

Maana yake ni kwamba mtu anaweza kuzidisha katika kueleza wema wake hadi akaanza kuzungumza maneno yasiyo na faida, yaani zaidi ya kiasi cha maneno ambacho amelazimishwa kukitoa, lakini hilo halifikii kiwango cha uongo. Pia anaweza kukisia katika kuapa ili kuuza wema wake, hivyo anahimizwa kutoa sadaka ili kufuta hilo. Idhini ya Mtume ﷺ kwa madalali kuhusu kazi yao, na kauli yake kwao: "Enyi kundi la wafanyabiashara," inathibitisha kuruhusiwa kwa udalali na kwamba ni katika biashara. Na hiyo ni dalili kwamba udalali unaruhusiwa na Shariah, na ni miongoni mwa miamala iliyoruhusiwa katika Shariah.

Its meaning is that he could exaggerate in describing his good until he talks which is useless talk i.e. more than what is obliged upon him of speech but it does not, however, which may reach the status of falsehood. He could also guess in swearing to market his good so he is recommended to give charity to efface that. The Messenger (saw)’s consent to the brokers upon their work, and his saying to them: “O group of traders” clarifies the permissibility of brokerage and that it is from trade. And it is the evidence that brokerage is allowed by Shar’a, and it is from the transactions permitted in the Shar’a.

Hata hivyo, ni lazima kitendo ambacho mtu anaajiriwa kuuza na kununua kijulikane, ama kwa bidhaa husika au kwa muda maalum, na pia faida, ujira au malipo ya kazi hiyo yajulikane. Ikiwa mfanyabiashara atamwajiri mtu amuuzie au amnunulie nyumba fulani mahsusi au vyombo fulani mahsusi, basi kuuza na kununua huko ni sahihi. Vivyo hivyo, akimwajiri amuuzie au amnunulie kwa ujira wa kila siku au wa kila mwezi, ni sahihi. Vilevile, akimwajiri amuuzie au amnunulie kwa ujira wa kila siku au wa kila mwezi hadi kiwango fulani, na wakati huo huo akamwajiri amuuzie au amnunulie bidhaa kwa malipo maalum kwa kila makubaliano, hilo pia ni sahihi. Hili ni sahihi kwa sababu kazi ambayo mtu aliajiriwa kuuza au kununua inajulikana, na ujira unajulikana.

However it is necessary that the action upon which he is hired to sell and buy be known either in the goods or by the time period, and that the profit or hire or wage be known. If a trader hires someone to sell for him or buy for him a specific house or specific utensils, the selling and buying is valid. Similarly if he hires him to sell or buy for him for a daily or monthly wage, it is valid. Similarly if he hires him to sell for him or buy for him for a daily or monthly wage to a specific level, and at the same time he hires him to sell for him or buy for him goods for a specific hire for each agreement. This is valid because the work upon which he was hired to sell or buy is known and the wage is known.

Kwa hiyo, udalali, kwa maana yake inayojulikana miongoni mwa wafanyabiashara na watu tangu zama za Mtume ﷺ hadi leo, ni halali. Kuhusu udalali ambao hadithi sahihi ilikuja kuukataza, unahusu udalali wa udanganyifu unaowadanganya watu kwa sababu ya kutojua bei, kwa sababu ya kukosa ujuzi wa soko, au kukosa taarifa kuhusu bidhaa au mambo yanayofanana na hayo. Mtume ﷺ alikubali udalali kwa ujumla kwa kuuchukulia kuwa mojawapo ya desturi za biashara. Alikataza aina za udalali alizozifafanua kwa asili yake kwa sababu ya ‘illah iliyomo ndani yake, nayo ni udanganyifu. Kama vile alivyoruhusu biashara kwa ujumla na kukataza aina maalum za biashara kwa sababu iliyomo ndani yake. Ikiwa hadithi zinazohusika zitafuatiliwa na maana yake ya kisheria ikachunguzwa, hili litabainika waziwazi. Katika hadithi zilizokuja kukataza desturi zinazohusiana na mauzo na manunuzi, udalali haukutajwa wala kukatazwa; lakini baadhi ya Maswahaba na baadhi ya wapokezi walizieleza kuwa ni udalali, na wakatafsiri katazo hilo kuwa ni kwamba alikataza mtu kuwa dalali. Zikichunguzwa kwa uhalisia wake, inabainika kuwa ni aina za udalali. Al-Bukhari alipokea kutoka kwa Abdullah bin Tawus, kutoka kwa baba yake, kutoka kwa Ibn Abbas (ra), aliyesema: Mtume wa Allah ﷺ alisema:

Alisema: Nilimwambia Ibn Abbas: Ni nini kauli yake:

He said: I said to ibn Abbas: What is his saying:

Alisema: Usiwe dalali wake. Na katika riwaya kutoka kwa Tawus, alisema: Nilimwuliza Ibn Abbas (ra) maana ya kauli yake: "Mkazi wa mji asiwe wakala wa Badawi." Akasema: Asiwe dalali wake. Na Al-Bukhari alisema: "Mkazi wa mji asiuze kwa niaba ya Badawi kwa udalali," na alitumia "hapana" (la) ya katazo. Kisha akataja hadithi mbili katika mlango huo; ya kwanza kati ya hizo mbili ni kutoka kwa Said bin Al-Musayyab, kwamba alimsikia Abu Hurairah (ra) akisema: Mtume wa Allah ﷺ alisema:

He said: Do not be a broker for him. And in the narration from Tawus that he said: I asked ibn Abbas (ra) what is the meaning of his statement: “The inhabitant should not be a trader for the Bedouin.” He said: He should not be a broker for him. And Al-Bukhari said: ‘The inhabitant should not sell for the Bedouin by brokerage” and he used the ‘no’ (la) of prohibition. Then he mentioned two hadiths in the chapter, the first of the two from Said bin Al-Musayyab that he heard Abu Hurairah (ra) saying: The Messenger of Allah (saw) said:

Na hadithi ya pili kutoka kwa Anas bin Malik (ra) ambaye alisema:

And the second hadith from Anas bin Malik (ra) who said:

Na Al-Bukhari alisema: katika 'Mlango wa (najash): Na yule anayesema kwamba mauzo haya hayaruhusiwi.' Na Ibn Abi Awfa alisema: '(Najash) ni mlaji wa riba ya udanganyifu na ni hila batili ambayo hairuhusiwi,' na Mtume ﷺ alisema:

And Al-Bukhari said: in the ‘The Chapter of (najash): And the one who says that this sale is not permitted.’ And ibn Abi Awfa said: ‘The (najash) is the consumer of treacherous interest (riba) and it is the void deceit which is not permitted, and the Prophet (saw) said:

Na zikaja hadithi kadhaa zinazotaja aina kadhaa za mambo ambayo Mtume (saw) alikataza. Imepokewa kutoka kwa Abu Hurairah (ra) kwamba Mtume wa Allah ﷺ alisema:

And there came several ahadith mentioning several types of practices that the Messenger (saw) prohibited. It has been narrated from Abu Hurairah (ra) that the Messenger of Allah (saw) said:

Na imepokewa kutoka kwa Mtume ﷺ kwamba alisema:

And it was narrated that the Prophet (saw) said:

Kutokana na hadithi hizi na nyingine, pamoja na uchunguzi wake, inadhihirika kwamba alikataza mkazi wa mji kufanya biashara kwa niaba ya Mbedui, na watu wa miji wanafanana nao; na alikataza mtu kununua juu ya mauzo ya ndugu yake, yaani ikiwa mauzo yamekamilika, mtu anakuja kwa bidhaa nzuri iliyonunuliwa na mwingine, hivyo anaongeza bei ambayo ilinunuliwa kwayo na kuinunua ili kubatilisha mauzo ya kwanza. Pia alikataza najash, yaani kupandisha bei kwa bidhaa ilhali yeye si mnunuzi wake, yaani mtu ambaye hana nia ya kununua anapandisha bei ya bidhaa ili kumvuta kwa hilo mtu anayebishania bidhaa hiyo, ili asipandishe zaidi ya kiasi hicho isipokuwa aje na sawa yake; hivyo anavutiwa na hilo na kupandisha bei ili kuinunua. Alikataza pia talaqqi al-rukban, yaani mkazi wa mji kwenda kukutana na Mbedui aliyeleta bidhaa, akamwambia bei yake, na kusema: "Nitakuuzia." Au humdanganya Mbedui kuhusu bei ya bidhaa, na kuinunua kutoka kwake kwa bei pungufu ya bei ya kawaida. Au humjulisha kwamba bidhaa iliyo mikononi mwake haina mahitaji, au kwamba mahitaji sokoni ni madogo. Alikataza pia (saw) kukutana na misafara ya bidhaa, ambako ni kama kukutana na wapandao.

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.

Hizi ni baadhi ya vitendo vilivyokatazwa, baadhi yake vikihusiana moja kwa moja na udalali, na miongoni mwake ni vile vinavyohusiana na biashara. Kwa kuchunguza hadithi zilizokuja kukataza, inadhihirika kwamba katazo lililomo ndani yake limejengwa kabisa juu ya sababu inayoeleweka, yaani maelezo yanayoeleweka kuwa ndiyo kwa ajili yake katazo linatokea. Sababu inayoeleweka, pale amri au katazo linapoitawala, basi amri na katazo hizo huwa na sababu; kwa hiyo maana inayojumuishwa na sababu inayoeleweka ndiyo sababu ya amri au katazo. Hivyo wajibu au ukatazo ulio ndani yake unaunganishwa na sababu iliyotegemezwa juu yake. Sababu ikiwepo, hukumu ipo, na sababu ikikosekana, hukumu haipo; basi hukumu huzunguka pamoja na sababu katika kuwepo kwake na kutokuwepo kwake. Sababu ikipatikana katika jambo jingine zaidi yake, hukumu hutumika juu ya jambo hilo jingine kwa njia ya kulinganisha (qiyas). Mkazi wa mjini na Mbedui, kununua juu ya mauzo ya ndugu yake, ujanja wa kupandisha bei (najash), kukutana na wasafiri wanaoleta bidhaa (talaqqi al-rukban) na kukutana na bidhaa zinazoingizwa, vyote hivi ni maelezo yanayoeleweka. Hivyo ndivyo vilivyo kwa ajili yake katazo lipo, yaani maana yake ni kwamba ndicho ambacho kwa ajili yake hukumu ipo. Hukumu imetegemezwa kwa Mbedui kwa sababu ya kutojua bei iliyopo kwa Mbedui, na imetegemezwa kwa kununua juu ya mauzo ya ndugu yake kwa sababu ya yale yaliyotokea humo, bei ikiwa imekwisha kuamuliwa na mmoja kumtegemea mwenzake, na imetegemezwa juu ya ujanja wa kupandisha bei (najash) kwa sababu yeye hakusudii kununua bali anaongeza bei tu ili kumdhuru mnunuzi, na imetegemezwa juu ya kukutana na wasafiri wanaoleta bidhaa na kukutana na bidhaa zinazoingizwa kwa sababu ya yale yaliyomo humo ya kupandisha bei kwa wakazi wa mjini au kuishusha kwa mwingizaji. Ikiwa maana hizi zipo katika mauzo haya, basi mauzo hayo yamekatazwa humo, na udalali pia umekatazwa humo; na ikiwa hazipo, basi wala mauzo wala udalali hauko na katazo humo. Umar bin Al-Khattab (ra) alielewa katika katazo la mauzo ya mkazi wa mjini kwa mbedui kwamba sababu yake ni kutojua bei, hivyo akasema:

Kwa hiyo, udalali unaruhusiwa kutokana na udhihirisho wa dalili. Ikiwa udalali unafanyika katika aina ambazo kuna katazo, au kuna sababu ndani ya udalali ambayo kwa ajili yake katazo lipo, aina hizo huwa haramu, lakini udalali wenyewe kwa asili yake haugeuki kuwa haramu. Badala yake, udalali unabaki kuwa halali, na kupata riziki kupitia udalali kunabaki kuwa njia ya mapato iliyo halali.

Accordingly, brokerage is allowed due to the manifestation of the evidence. If brokerage occurs in the types wherein a prohibition exists or there is a reason with in the brokerage for whose sake the prohibition exists, these types become haram but brokerage in its essence does not become haram. Rather brokerage remains allowed and the acquisition of brokerage remains an allowed acquisition.