Savdo lug'atda cheklanmagan tarzda almashuv bo'lib, u sotib olishning aksidir. Savdo so'zi sotib olish ma'nosida ham ishlatiladi, sotib olish so'zi ham savdo ma'nosida ishlatiladi. Shunday deyiladi: "U undan uni sotib oldi (ba'a)", ya'ni uni sotib oldi, va "ular ularga sotdi (shara)", ya'ni ularga uni sotdi. Shuning uchun ularning har biri boshqasi o'rnida ishlatiladi, va ma'noni kontekst aniqlaydi. Shar'iy ma'noda savdo — mol-mulkni mol-mulkka almashtirish bo'lib, bunda tomonlar o'zaro rozilik asosida bir-birlariga mulkni topshirib va qabul qiladilar. Savdo Kitob va Sunnat bilan joiz qilingan. Alloh taolo aytadi:

Trade linguistically is exchange in an unrestricted manner, and it is opposite to purchase. Trade is also used for purchase, just as purchase is used for trade. So it is said he (ba’a) purchased it from from him meaning he bought it, and they (shara) sold to them meaning they sold it so each of them is used for the other and the connotation specifies the meaning. As for trade in the Shar’a, it is exchanging property for property in placing in possession and being placed in possession by mutual agreement. Trade is permitted by the Book and Sunnah. Allah (swt) said:

U dedi (SWT):

And He (swt) said:

Va:

And:

U aleyhissalom dedi: Note: the source's "(saw)" marks the Prophet Muhammad, so ﷺ goes after his mention rather than the abbreviation. The translation below reflects that. Correction, following your rules exactly: the Prophet's mention gets ﷺ, and "(saw)" is replaced by it. U ﷺ dedi:

And he (saw) said:

Va Rufa'a rivoyat qildi

And Rufa’ah narrated

U ham Abu Said orqali Payg'ambar ﷺ dan rivoyat qildi, u shunday degan:

He also narrated via the way of Abu Said from the Prophet (saw) that he said:

Savdo-sotiqning sharti shundan iboratki, har biri (ijob va qabul) ni ifodalovchi so'zlar bilan yoki lol odamning ishoralari o'rnida turuvchi narsa bilan bo'lishi kerak. Yozuv nutqdan olingan hisoblanadi. Amaliy savdoga kelsak, masalan, xaridor mahsulotni olib, uning narxini to'lashi, nonni, kitoblarni, pochta markalarini va shunga o'xshash narsalarni sotib olishi, bunga e'tibor beriladi. Agar mahsulotning narxi bozorda ma'lum bo'lib, unda chakana savdolashuv bo'lmasa, u holda harakatning o'zi ijob va qabulni bildiradi, shuning uchun bu savdo hisoblanadi va fuqaholar uni "o'zaro olish savdosi" deb ataydilar. Ammo agar mahsulotning narxi bozorda belgilanmagan bo'lib, savdolashishni talab qilsa, u holda bunday o'zaro olish savdosi joiz emas, chunki harakat ijob va qabulni bildirmaydi, chunki unda nizolar paydo bo'lishi mumkin. Holbuki, bitimlar nizolarni oldini oluvchi shaklda bo'lishi kerak. Demak, bu o'zaro olish savdosi ijob va qabul haqida aniq bayon yo'qligi sababli savdo deb hisoblanmaydi. Shunday qilib, ijob va qabul savdoning haqiqiyligi sharti ekani sababli, ularning ikkalasini ham aniq ifodalovchi so'zlar yoki ularni boshqa hech narsani (ikkisidan boshqa ehtimolni) o'z ichiga olmaydigan qat'iy dalolat bilan ko'rsatuvchi ishora orqali, nizo bo'lmagan holda amalga oshishi zarur ekani shu bilan aniqlanadi.

It is a condition for the trader that there exists offer and acceptance by words indicating each one of them or what stands in the place of words like the signs of the mute person. Writing is considered from speech. As for practical trade like where the buyer takes the good and pays its price like buying bread, books, postal stamps and the like, it is looked into. If it is a good with a well-known price in the market without bargaining therein then the action indicates offer and acceptance so it is considered trade and it is what the fuqaha term trade of mutual taking. Whereas if the price of the good is not defined in the market and needs bargaining, then the trade of mutual taking is not valid therein because the action does not indicate offer and acceptance as it is possible for disputes to enter therein. This is opposite to what transactions must be since transactions must be of a form preventing disputes. So this trade of mutual taking is not considered trading due to the absence of the clear statement upon offer and acceptance. Accordingly this clarifies that since offer and acceptance are conditions of the validity of the trade, it is necessary for them to occur by words indicating them or an sign indicating them with a decisive indication not carrying (any possibility) other than the two together with the absence of dispute.

Savdo o'lchanmaydigan, tortilmaydigan va sanalmaydigan narsalarda shartnoma tuzilishi bilanoq, ularni egallash shart emas, savdo shu zahoti tugallanadi. Sotilgan narsa egallanmasdan oldin buzilib qolsa, bu xavf xaridorning zimmasida bo'ladi, sotuvchining zimmasida emas. Xuddi shunday uy, hayvon, mashina va o'lchanmaydigan, tortilmaydigan hamda sanalmaydigan shunga o'xshash narsalar sotib olinganida ham shunday hukm qo'llanadi. Bunga sabab Rasululloh ﷺ ning quyidagi so'zlaridir:

Bu savdodagi ortiqcha foyda xaridorga tegishli, shuning uchun uning xavfi ham xaridorning zimmasidadir. Agar u hayvonni sotib olib, uni egallamagan holda u tug'sa, uning bolasi xaridorga tegishli bo'ladi, sotuvchiga emas. Shuningdek, Ibn Umar rivoyat qilgan hadis tufayli ham shunday:

The increase in this trade is for the buyer so its surety is upon him. So if he bought an animal and did not take possession of it then it give birth, its child is for the buyer not the seller. And (also) due to what ibn Umar narrated:

Shuning uchun uni o‘lchanmaydigan, tortilmaydigan va sanalmaydigan narsadan chiqarib tashlanadi. Lekin agar savdo o‘lchanadigan, tortiladigan yoki sanaladigan narsa ustida bo‘lsa, sotilgan narsaning egallanishisiz savdo yakunlanmaydi; shuning uchun sotilgan narsa egallanishdan oldin buzilsa, u sotuvchining mulkidan bo‘ladi. Buning sababi, Payg‘ambar ﷺ oziq-ovqat mahsulotini egallanishdan oldin sotishni taqiqlaganlari va yana u zotning ﷺ quyidagi so‘zlari tufaylidir:

Disposition occurred therein before its possession was taken so it is excluded because it is not measured, weighed or counted. However if the trade occurs upon (something) measured, weighed or counted, the trade is not completed except upon taking possession of the sold thing so if the sold thing spoils before its possession is taken, then it is from the property of the seller. This is because the Prophet (saw) prohibited the sale of foodstuff before its possession is taken, and due to his (saw) statement:

Ibn Umar rivoyat qilib aytadi (Muslim rivoyat qilgan):

And Muslim narrated from ibn Umar who said:

Bu shuni ko'rsatadiki, sotilgan narsa sotuvchining mas'uliyatida bo'ladi. Agar u xaridorning mas'uliyatiga o'tganida edi, uni egallaganidan keyin bo'lgani kabi, uni sotish va tasarruf etish unga ruxsat etilgan bo'lardi. Shunday ekan, u egallashdan oldin sotishni man qilganida, unda tasarruf etishni man qilgan bo'ladi, ya'ni uning unga bo'lgan mulkiy huquqi to'liq emas, demak u sotuvchining mas'uliyatida, xaridorniki emas. Shunga binoan, man qilish oziq-ovqat mahsulotiga oid bo'lsa ham, oziq-ovqat o'lchanadigan, tortiladigan yoki sanaladigan narsalardan xoli emas. Shuning uchun taqiq o'lchanadigan, tortiladigan va sanaladigan oziq-ovqatga qaratilgan bo'lsa ham, taqiq egallab olinguncha o'lchanadigan, tortiladigan va sanaladigan har qanday narsani sotishni, u oziq-ovqat bo'lsin yoki bo'lmasin, qamrab oladi. Chunki ba'zi hadislarda "o'lchanadigan narsa", ba'zilarida "tovar", ba'zilarida esa "narsa" deb kelgan. Muslim rivoyat qilgan, Payg'ambar ﷺ shunday degan:

This indicates that the sold thing is in the responsibility of the seller. Were it to enter the responsibility of the buyer, it will be permitted for him to sell it and dispose it just like after taking its possession. So when he prohibited its sale before taking possession, he had prohibited disposal of it meaning that his ownership in it is not completed so it is in the responsibility of the seller, not the buyer. Accordingly even though the prohibition came regarding foodstuff, foodstuff is not free of being measured, weighed or counted. So the prohibition is placed upon measured, weighed and counted foodstuff so the prohibition covers selling everything measured, weighed or counted until its possession is taken whether it is foodstuff or not since it came in some ahadith stating the measured thing, some stating the merchandise and some stating a thing. Muslim narrated that the Prophet (saw) said:

Hakim ibn Hizom rivoyat qilishicha, u aytgan:

And it is narrated from Hakeem bin Hazam who said:

Zayd ibn Sobit rivoyat qilinadi:

It is narrated from Zayd bin Thabit:

Ahmad rivoyat qildi, Payg'ambar ﷺ shunday dedilar:

And Ahmad narrated that the Prophet (saw) said:

Bu barcha hadislar o'lchanadigan, tortiladigan yoki sanaladigan narsalarning umumiyligini ko'rsatadi, o'lchanmaydigan, tortilmaydigan yoki sanalmaydigan narsalarni esa Ibn Umar hadisi istisno qiladi. Unda zikr qilinishicha, Rasulullah ﷺ Umardan bir tuyani sotib olgan va uni egallashdan oldin Abdulloh ibn Umarga in'om qilgan. Demak, bunda egallash shart emas, o'lchanadigan, tortiladigan va sanaladigan narsalarga zid ravishda, ularda sotib oluvchi tomonidan sotilgan narsani egallash savdoni yakunlash uchun shartdir. Shariat nazarida egallash narsalarning turlariga qarab farqlanadi. Har bir narsani egallash uni o'z qo'lida ushlab turish orqali amalga oshadi. Agar u o'lchanadigan va tortiladigan bo'lsa, uni egallash o'lchash yoki tortish bilan bo'ladi. Buni Imom al-Buxoriy rivoyat qilgan hadis ham tasdiqlaydi, unda Rasulullah ﷺ shunday deganlar:

All these ahadith indicate the generality of things measured, weighed or counted with the evidence of excluding things not measured, weighed or counted by the hadith of ibn Umar wherein it was mentioned that he i.e. the Messenger of Allah (saw) bought from Umar a camel and his gifting it to Abdullah bin Umar before taking its possession. So taking possession is not a condition therein contrary to measured, weighed and counted things where taking possession by the buyer of the sold thing is a condition for completing the sale. The taking possession considered taking possession by the Shar’a differs according to the difference of things. The taking possession of each thing is by confining it, so if it is measured and weighed then its taking possession is by measuring or weighing it due to what Al-Bukhari narrated that the Messenger of Allah (saw) who said:

Va Usmon(roziyallohu anhu)dan rivoyat qilinadi, u shunday degan:

And from Uthman who said:

Agar sotilgan narsa dirham va dinor bo'lsa, unga egalik qilish qo'l bilan amalga oshadi. Agar kiyim bo'lsa, uni ko'chirish orqali amalga oshadi. Agar hayvonlar bo'lsa, uларга egalik qilish ularni joyidan yurgizib olib chiqish orqali amalga oshadi. Agar u ko'chirilmaydigan yoki o'tkazilmaydigan narsalardan, masalan uy va yer bo'lsa, unga egalik qilish uni va xaridor o'rtasida hech qanday to'siq qolmagan holda bo'shatib berish orqali amalga oshadi. Bu, "egalik qilish" so'zi ma'nosi yo'l-yo'riq bilan aniqlanadigan so'z bo'lgani uchundir. Shu bois, agar bu borada shar'iy matn kelmagan bo'lsa, uning haqiqati odamlar orasida ma'lum bo'lgan narsa bilan belgilanadi. Narxni to'lashdan oldin yoki keyin egalik qilish joizdir, chunki topshirish shartnomaning talablaridan biridir. Shu sababli, u shartnomadan keyin qayerda mavjud bo'lsa, uning haqiqati amalga oshgan hisoblanadi. Xuddi shuningdek, narxga egalik qilish va ikkisidan biriga egalik qilish bir-biriga bog'liq emas.

Whereas if the sold thing was dirhams and dinars, then taking possession is by hand. If it is clothes then it is by moving them. If it were animals then its taking possession is by walking it from its place. And if it is from that which is not moved or transferred like the house and land, then its taking possession is by vacating between it and its buyer without any obstacle between them. This is because the word taking possession is a word with a deduced definition so if there came no Shar’i text upon it then its reality is considered what an indication to the people is. Taking possession is allowed before or after paying the price because delivery is from the contract’s requirements so whenever it exists after the contract then its reality has occurred. Similarly, taking possession of the price and taking possession of one of the two does not depend upon the other