29.4 Mevalarni Daraxtda Turganlarida Sotib Olish - Islomiy shaxsiyat | Quran Course

29.4 Mevalarni Daraxtda Turganlarida Sotib Olish - Islomiy shaxsiyat | Quran Course

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29.4 Mevalarni Daraxtda Turganlarida Sotib Olish

29.4 Buying Fruits While They Are Still On The Tree

by Sheikh Taqīuddīn An-Nabahānī6 min readViewed 118 times

Muamalalarning orasida odamlar muomala qilishga o‘rgangan narsalardan biri — daraxtlardagi mevalarni kafolatlash, masalan, limon, zaytun, bodring, uzum va xurmo daraxtlari va shunga o‘xshashlarning mevalarini kafolatlashdir. Odamlorning orasida uzum va zaytunni bir yil, ikki yil yoki uch yil va undan ko‘proq muddatga kafolatlaydiganlar ham bor. Ular har yili uni haydaydi, ekadi, parvarish qiladi va unga qarashadi hamda uning mevasidan yeydi. Bir yildan ortiq muddatga kafolatlashning sabablaridan biri shuki, masalan, zaytun har yili yaxshi hosil bermaydi; aksincha, ko‘pincha bir yil yaxshi, boshqa yili esa ozgina hosil beradi. Buning sababi uning shoxlari bir yili o‘sib, boshqa yili hosil berishidir. Yaxshi hosil berishi uchun haydashga, parvarish qilishga va shoxlarini kesishga e’tibor berish talab etiladi. Shuning uchun kafolatlovchi uni ma’lum yillarga olib, parvarish qilishni osonlashtiradi va unga yetarlicha mehnat qiladi, shunda u yaxshi va mo‘l hosil beradi. Zaytunda bo‘lgani kabi, limon va boshqa shunga o‘xshash daraxtlarda ham shunday bo‘ladi. Odamlorning orasida zaytun va uzumni xuddi bodringni bir yilga kafolatlaganlari kabi kafolatlaydiganlar ham bor. Ular uning kafolatini daraxtdagi meva qanday bo‘lishidan qat’i nazar — ozmi-ko‘pmi, yaxshimi-yomonmi — daraxtdagi mevaga qarab baholaydilar. Kafolatning mohiyati — daraxtni sotib olmasdan, daraxtdagi mevani uning shoxida turganida sotib olishdir, yoki daraxt mahsulotini ikki, uch yoki undan ko‘p yillarga sotib olishdir. Daraxtni ikki, uch yoki undan ko‘p yillarga kafolatlash esa mavjud bo‘lmagan mahsulotni sotib olishdir, chunki ular hali mavjud emas. Mavjud bo‘lmagan narsani sotib olish joiz emas va u gharar (xavf-xatarli) savdo turiga kiradi. Gharar sotuv Muslim Abu Hurayradan rivoyat qilgan hadisga ko‘ra haramdir. U shunday degan:

Shuning uchun ikki-uch yil yoki undan ko'proq muddatga daraxt mahsulotini sotish gharar (noaniqlik) turiga kiradi, shu sababli ruxsat etilmaydi. Shuningdek, ikki-uch yil yoki undan ko'proq muddatga daraxt mahsulotini sotish — bu o'zida bo'lmagan narsani sotishdir, bu ham ruxsat etilmaydi. Bundan tashqari, ikki-uch yil yoki undan ko'proq muddatga daraxt mahsulotini sotish kabi bu xil sotuv taqiqlangan, shuning uchun u ruxsat etilmaydi. Ruxsat etilgan salam esa aniq belgilanmagan mahsulotni sotishdir, holbuki bu yerda gap aniq bir daraxtning mahsulotini sotish haqida bormoqda. Allohning Elchisi ﷺ aniq bir daraxtning mahsulotida salamni taqiqlaganlar. Payg'ambar ﷺ Madinaga kelganlarida, odamlar muayyan xurmo daraxtlarining mahsulotida salam qilar edilar, shuning uchun u taqiqlandi. Demak, zaytun va limon mahsulotini ikki-uch yil muddatga sotib olishni kafolatlayotganlarning ishi harom bo'lib, bu Shar'a aniq taqiqlagan sotuvlardandir.

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.

Mevali, ko'rinib turgan mevaning kafolati va bodring hamda shunga o'xshash narsalarning kafolati esa daraxtda mavjud bo'lgan mevani sotishdir, shuning uchun u sotuvchi huzurida bo'lmagan narsani sotish qatoriga kirmaydi. Shuningdek, u xususan xurmo daraxtining mevasini sotish qatoriga ham kirmaydi. Shu sababli uning hukmi ikki, uch yoki undan ko'proq yillik kafolat hukmidan farq qiladi. Daraxtda mavjud bo'lgan mevani, ya'ni mevani daraxtida turgan holda sotib olishning bu kafolatdagi shar'iy hukmi ma'lum tafsilotga ega. Ya'ni mevaga qaraladi: agar uning yaxshiligi namoyon bo'lgan bo'lsa, ya'ni undan yeyish mumkin bo'lsa, kafolat ruxsat etiladi, ya'ni bu holatda mevani sotish joizdir. Agar mevaning yaxshiligi hali namoyon bo'lmagan bo'lsa, ya'ni u hali oziq-ovqat sifatida boshlanmagan bo'lsa, uni sotish joiz emas. Bu Muslim Jobir (roziyallohu anhu) dan rivoyat qilgan hadisga asoslangan, u shunday degan:

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

Ushbu hadislarning barchasi mevalarni pishishidan oldin sotishni aniq taqiqlaydi. Mevalarning yaxshilanishi ko'rinmasdan oldin sotishning joiz emasligi hadislarning zohiriy matnidan kelib chiqadi. Mevalarning pishgani ko'ringanidan keyin sotishning joizligi esa ularning mafhumidan (anglanishidan) chiqariladi. Shunga ko'ra, zaytun, limon, xurmo va boshqa daraxtlarning mevalari yetilganda ularga kafolat berish (ya'ni sotish) joiz bo'ladi, agar mevaning yeyishga yaroqliligi ko'rinsa; yetilish ko'rinmasa, bu joiz emas.

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.

Mahsulotning yaxshiligi ko'rinishi uning pishganligi ekani hadislardan tushuniladi. Mahsulot pishmasdan sotishni man qilgan hadislarni o'rganib chiqsak, ularning bir necha xil ifodada kelganini ko'ramiz. Jobir rivoyatidagi hadisda "uning pishishi ko'rinmaguncha" deyilgan, yana "yaxshi bo'lmaguncha" deb ham kelgan. Anas rivoyatidagi hadisda esa "uzum qorayguncha va don qattiq bo'lguncha sotishni man qildi" deyilgan (Abu Dovud rivoyat qilgan). Jobirning boshqa hadisida "pishguncha", Ibn Abbos hadisida esa "yetilguncha" deyilgan. Shunday qilib, barcha hadislar bir ma'noga birlashadi: yetilish ko'ringuncha. Mevaning haqiqatiga nazar solsak, yetilish alomatining mahsulot turiga qarab farqlanishini ko'ramiz. Ba'zilari rangining ko'zga ko'rinadigan o'zgarishi bilan pishadi, masalan xurmo, anjir, uzum, nok va shunga o'xshashlar, ularda pishganlikni bildiruvchi belgilar ko'rinadi. Ba'zilarida pishish rangining o'zgarishi bilan emas, balki uni ko'rib tekshiruvchilar tomonidan aniqlanadi, masalan tarvuzda, chunki pishayotganda uning rangi o'zgarishini sezish qiyin. Yana ba'zilarida pishganlik gulning mevaga aylana boshlashi bilan aniq bo'ladi, masalan bodring va shunga o'xshash mevalarda. Demak, har bir mevada uning yaxshiligi ko'rinishining ma'nosi uning yeyish uchun yaroqli bo'lib qolishidir. Buni Ibn Abbos rivoyat qilgan hadis ham ko'rsatadi, unda u shunday degan:

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:

Shu narsa Jobir rivoyatida kelgan, Buxoriy va Muslim rivoyat qilgan hadisda ham ko‘rsatilgan: "to‘yib pishguncha" (yaxshi bo‘lguncha). Bundan bodiyon va shunga o‘xshash mevalarni sotish joizligi aniqlanadi, ya’ni bodiyonning hosili kafolatlangan holda, faqat uning gul berishi boshlanib, gul bodiyon mevasiga aylana boshlaganidan keyin, ya’ni gul o‘rnida meva paydo bo‘lishi boshlanishi bilan sotish joizdir. Bu holda meva hali ko‘rinmasdan, gul ochilayotgan paytda sotib olinadi, ya’ni meva hali mavjud bo‘lmasa ham, uning bir qismi paydo bo‘lishi bilan sotiladi. Bu mavjud bo‘lmagan narsani sotish sanalmaydi, chunki uning mevasi birin-ketin, uzluksiz chiqadi va bir vaqtning o‘zida mavjud bo‘lmaydi. Qizillik bilan boshlanadigan xurmo yoki qoralik bilan boshlanadigan uzum, yoki rangini o‘zgartirish bilan boshlanadigan nok yoki bir qismi paydo bo‘lishi bilan boshlanib, boshqalari gullab, meva bera boshlashi o‘rtasida farq yo‘q. Ammo gulining mevaga aylanishi boshlanishi hisobga olinmaydigan mevalarda, masalan tarvuzda, bu joiz emas. Shuningdek, bodom oq bo‘lganda uni sotish yoki pishmagan anjirni, uning pishganligi paydo bo‘lmasdan turib sotish joiz emas. Bu daraxtda turgan holida sotishni anglatadi, ya’ni daraxtning kafolati. Chunki daraxtda turgan mevani sotish, mevaning pishishi boshlanganini ko‘rsatadigan alomat paydo bo‘lishi bilan cheklanadi.

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.

Mevaning, mevaning yaxshilanishining paydo bo'lishi, har bir mevaning yaxshilanishining boshlanishi emas, chunki bu mumkin emas, chunki meva bir vaqtning o'zida bir urug'ni yoki urug'larni pishirishi mumkin, so'ngra ular bir-birining o'rnini bosadi. Shuningdek, har bir bog'da teng ravishda yoki barcha bog'larda yaxshilanishning paydo bo'lishi ham nazarda tutilmagan. Balki yaxshilanish paydo bo'lishining ma'nosi, pishish jihatidan turlari farq qilmaydigan meva turining yaxshilanishining boshlanishidir, masalan zaytun, yoki turlari pishish jihatidan farq qiladigan, masalan anjir va uzumdagi yaxshilanishning o'z turida paydo bo'lishidir. Masalan, agar bog'dagi xurmo daraxtlarining ba'zi mevalarida yaxshilanish paydo bo'lsa, barcha bog'lardagi barcha xurmo mevalarini sotish joizdir. Agar olma turining ba'zi daraxtlarida yaxshilanish paydo bo'lsa, olmaning bu turini barcha bog'larda sotish joizdir. Agar bog' daraxtlaridagi zaytunlarda yaxshilanish paydo bo'lsa, u holda barcha bog'lardagi barcha zaytunlarga kafolat berish joizdir, chunki hadisda shunday deyilgan:

It is not meant by the appearing of the goodness of the produce the beginning of goodness of each fruit as this is impossible since the produce can ripen a seed at a time or seeds at a time then they succeed one another. Nor is it meant by the appearance of goodness in each garden equally or the appearance of goodness in all gardens. Rather the meaning of appearance of goodness is the beginning of goodness of the species of produce where types do not differ in ripeness like the olive, or the goodness appearing in its type where its types differ in ripeness like the figs and grapes. For example, if there appears goodness in some of the produce of the palm-tree in the garden, it is permitted to sell all the produce of the palm-trees in all gardens. If the goodness appears in a type of apple in some trees, it is permitted to sell this type of apple in all gardens. If the goodness appears in the olives in the trees of the garden, then it is allowed to guarantee all olives in all gardens because the hadith states:

Bu umumiy, lekin bu hadislar boshqa sotuvlarga ruxsat berishini bildiradi, faqat ularda taqiq kelgan sotuvlar bundan mustasno. Pishib yetilmasdan oldin daraxtdagi hosilni sotishni taqiqlash mutlaq ravishda kelgan. Shuning uchun uni kesib olish shart qilinganmi yoki yo'qmi, bu bilan cheklanmaydi. Biroq, agar sotuvchi hosil pishishidan oldin xaridorga kesib olishni shart qilib qo'ysa, bu shart yaroqsiz bo'ladi, chunki u shartnomaning talablariga zid keladi. Agar xaridor pishgan vaqtdan boshlab kesib olishni kechiktirsa, bu ko'rib chiqiladi. Agar kechikish sotuvchiga zarar keltiradigan turdagi meva bo'lsa, masalan, ikkinchi yilgi mavsumda gullashga ta'sir qiladigan apelsinlar bo'lsa, bu holda xaridor pishish vaqtida kesib olishga majbur qilinadi. Agar daraxtga zarar yetmaydigan bo'lsa, masalan, anjir va zaytun, unda u buni qilishga majbur emas. Bularning barchasi faqat hosil sotilganda, daraxt sotilmaganda o'rinlidir. Lekin agar daraxt va hosil birga sotib olinsa, xurmo daraxti bilan boshqalar o'rtasida farq bor. Xurmo daraxtiga kelsak, uni va undagi hosilni sotib olish ruxsat etiladi, va hosil uni alohida eslatib o'tirmasdan ham xurmo daraxtiga ergashgan holda sotuvga kiradi, agar daraxt hali changlanmagan bo'lsa. Agar xurmo daraxti changlangan bo'lsa, daraxt sotilganda hosil sotuv shartnomasida eslatilmasa, u bilan birga sotuvga kirmaydi. Agar eslatilmasa, hosil sotuvchiga, daraxt esa xaridorga qoladi va sotuvchi hosilni pishguncha qoldirishi, so'ngra kesib olishi yoki yaxshiligi ko'ringach sotishi mumkin, chunki u uning mulkidir. Bu Muslim Ibn Umardan rivoyat qilgan hadisga ko'radir: PayG'ambar ﷺ shunday dedilar:

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:

Thus it is deduced from the explicit statement of the hadith that whoever buys palm-trees where there is pollinated produce, the produce is not included in the sale but remains the property of the seller. And it is deduced from its understanding (mafhum) that if the produce is not pollinated, then it is included in the sale and belongs to the buyer. The meaning of the understanding is the opposite understanding (mafhum mukhalafa), which is the understanding of the condition. This understanding must be adopted, because if the rule for the non-pollinated were the same as the rule for the pollinated, then restricting it with the condition would be useless speech with no benefit in it. Hence the produce of the palm-tree before pollination follows the palm-tree, and after pollination it does not follow it. However, it is not permitted to sell it until its goodness appears. This is specific to the palm-tree, and nothing else is analogised to it, because pollination is a specific action. The word, although it is a description, is not an understood description with respect to the ruling's reason, so it does not contain reasoning. Thus it is not analogised to, owing to the absence of the reason, nor is anything attached to it, because nothing branches from it and it is not something to be analogised to. Hence pollination is specific to the palm-tree and does not apply to anything else. The palm-tree does not bear fruit if it is not pollinated. Pollination is the splitting and fertilization, and its meaning is to split the blossom of the female palm-tree to reveal within it the blossom of the male palm-tree. It is not stated here that the ruling is tied to the appearance of produce, so that remaining produce could be analogised to it and joined to it on the argument that the objective is not the presence of pollination but rather its result, which is the appearance of produce. Bu gap ko'rsatilmagan, chunki xurmo daraxtida changlanish (urug'lanish) sodir bo'lib, so'ngra taxminan bir oy o'tgach meva paydo bo'lishi haqiqatdir. Agar xurmo daraxtlari urug'lanishdan keyin sotib olinsa, masalan, bir kun o'tgach, meva paydo bo'lmagan bo'lsa ham, shartnoma to'g'ri hisoblanadi. Demak, hukm meva paydo bo'lishiga emas, balki changlanishga bog'liqdir. Shuning uchun bu yerda qiyos qilishga joy yo'q, chunki birlashtiruvchi illat mavjud emas. Shu sababli bu hukm faqat xurmo daraxtiga xos bo'lib, unga qiyos qilinmaydi va boshqa narsalarga ulanmaydi.

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.

Daraxtlarning qolgan qismi haqidagi hukm, mevasining yaxshilanishi paydo bo'lishidan oldin mevasini sotish joiz emasligi va mevasining yaxshilanishi paydo bo'lgandan keyin sotish joizligi haqidagi tushunchadan olinadi. Mevasining yaxshilanishi paydo bo'lishidan oldin mevasini sotishning joiz emasligi shu ma'noga asoslanadi: o'sha paytda meva daraxtga ergashadi va undan ajralmagan bo'ladi, shuning uchun unga ergashadi. Ergashuvchi shartnomada zikr qilinmagan bo'lsa ham, u ergashgan narsasi bilan birga sotuvga kiradi. Shunga ko'ra, barcha daraxtlar orasida xurmodan boshqa daraxtlarda, agar ularning yaxshiligi paydo bo'lmagan bo'lsa, meva daraxtni sotishga kiradi va unga ergashadi. Ammo agar uning yaxshiligi paydo bo'lgan bo'lsa, u faqat zikr qilish orqali kiradi, chunki mevasining yaxshiligi paydo bo'lgandan keyin uni sotish joizligini bildiruvchi hadislar kelgan, ya'ni u ergashmaydi; shuning uchun u faqat zikr qilish orqali kiradi. Bu holatda uni alohida yoki faqat daraxtni sotish joiz. Ammo agar daraxt sotib olingan bo'lsa-yu, shamol kelib uni ildizidan sug'urib yoki sindirib ketsa, ya'ni biror falokat yuz bersa, sotuvchi zimmasida hech narsa bo'lmaydi, chunki savdo tugallangan. Bu holatda xaridordan biror narsani kamaytirish haqida ham hech qanday matn kelmagan. Mevadan farqli o'laroq, agar u daraxtda turganicha sotilgan bo'lsa va unga ofat, ya'ni zang (qurt) urgan bo'lsa, u holda sotuvchi zimmasiga zang urgan meva qismining narxini kamaytirish majburiyati yuklanadi. Bu Ibn Moja Jobir rivoyat qilgan quyidagi hadisga asoslanadi: Allohning Elchisi ﷺ shunday degan edilar:

As for the rule of the remaining trees, it is taken from the understanding of the impermissibility of selling produce before their goodness appears, and the permissibility after their goodness appears. The impermissibility of selling produce before their goodness appears is based upon the meaning that, at that point, the produce follows the tree and it is not isolated from it, so it follows it. The follower is included in the sale together with what it follows even if it is not mentioned in the contract. Accordingly, in other than the palm-tree among all trees, the produce is included in the sale of the tree and follows it if its goodness has not appeared. However, if its goodness appears then it is not included except by mentioning it due to the coming of ahadith indicating the permissibility of selling the produce after its goodness appears which means that it does not follow; so it is not included except by mentioning it. At this point it is allowed to sell it alone or tree only. However if the tree is bought then a wind comes and uproots it or breaks it i.e. if some misfortune happens, there is nothing upon the seller since the sale is completed. Nor has any text come for the reduction of anything from the buyer in this situation. Contrary to the produce if it is sold upon the tree then a misfortune strikes it i.e. blight, then it is obliged upon the seller to reduce the price of the produce of what struck it from the blight. This is due to what ibn Majah narrated from Jabir that the Messenger of Allah (saw) said: