Alloh elchisi ﷺ shunday dedilar:

The Messenger of Allah (saw) said:

Mahsulot egasi uni o'zi rozi bo'lgan narxda sotishi mumkin va o'zi rozi bo'lmagan narxda sotishdan bosh tortishi mumkin. Shuning uchun mahsulot egasi uchun unga ikki xil narx belgilashi joiz: darhol (to'lanadigan) sotuv narxi va bir muayyan muddat uchun aniq narx yoki ko'p muddatlarga bo'lib to'lash narxi. Shunga ko'ra, sotuvchi xaridor bilan ikki narxdan qaysi biri bilan sotishga rozi bo'lishini kelishib olishi joiz. Bularning barchasi narx ustida savdolashish bo'lib, sotuv emas. Agar ikkalasi aniq narxga kelishsa va sotuvchi xaridorga darhol narx bo'yicha sotsa hamda xaridor qabul qilsa, yoki kechiktirilgan narx bo'yicha sotsa hamda xaridor qabul qilsa, bu joiz bo'ladi, chunki bu sotuv ustidagi savdolashuv bo'lib, o'zi sotuv emas. Savdolashish joiz, chunki Payg'ambar ﷺ ham savdolashgan. Ahmad Anas ibn Molik (roziyallohu anhu)dan rivoyat qilgan.

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

Va auksion savdosi chakana savdo bo'lib, bu sotish ham, bargaining (narx kelishish) ham hisoblanadi. Sobit bo'lganki, Payg'ambar ﷺ ham narx kelishganlar. Ibn Moja Suvayd ibn Qays rivoyatida, u shunday degan, deb rivoyat qilgan:

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:

Ostida savdolashuv tugashi haqida: ikki tomonning o'zaro roziligi bilan, sotuv uchun bitta aniq narx bo'yicha savdo tuziladi va shu sababli sotuv to'g'ri hisoblanadi. Bu tovar narxi ustida savdolashuv bo'lgan bo'lsa, u darhol bo'ladimi yoki kechiktirilganmi, farqi yo'q, shartnoma ikkisidan biri bo'yicha, aniq va alohida tarzda tuziladi. Shunga o'xshab, sotuvchi o'z tovarini ikki xil narxda sotishi joiz: birinchisi naqd pul uchun, ikkinchisi esa nasiya uchun. Agar bir kishi ikkinchisiga: "Men bu tovarni senga naqd ellikka, nasiyaga oltmishga sotdim", desa, u esa unga: "Men uni nasiyaga oltmishga sotib oldim", yoki: "Men uni naqd ellikka sotib oldim", desa, sotuv to'g'ri bo'ladi. Xuddi shunday, agar u unga: "Men bu tovarni nasiyaga oltmishga, to'lovning kechikishi sababli uning asl naqd narxidan o'n pul ortig'i bilan sotdim", desa va xaridor: "Qabul qildim", desa, sotuv yana to'g'ri bo'ladi. Yanada muhimi, agar u unga: "Uning tovarining narxi naqd o'ttiz, nasiyaga qirq", desa va u: "Men uni naqd o'ttizga sotib oldim", yoki: "Men uni nasiyaga qirqqa sotib oldim", desa, sotuvchi esa: "Sotdim", yoki: "Ol", yoki: "U sening", desa, sotuv to'g'ri bo'ladi, chunki bu oxirgi misolda savdolashuv ikki narx ustida bo'lgan, sotuv esa bitta narx bo'yicha amalga oshgan. Birinchi misollarda esa sotuv ikki narx bo'yicha bo'lgan. Sotuv shartnomasida bitta tovar uchun ikki narx belgilash, ya'ni darhol to'lanadigan narx va kechiktirilgan narx, boshqacha aytganda naqd narx va nasiya narx, qarz sifatida belgilash joiz. Bunga savdoni ruxsat etgan dalillarning umumiyligi sabab bo'ladi. Alloh (swt) aytadi:

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:

Va bu umumiy hukmdir. Shariat matnida ma'lum bir turdagi sotuvni, masalan, xavf-xatarli sotuvni man etuvchi matn kelmagan bo'lsa, u holda bunday sotuv ruxsat etilgan sotuvdir. Allohning "Alloh savdoni halol qildi" degan so'zining umumiyligi barcha turdagi savdolarni ruxsat etilgan deb hisoblaydi, faqat ularni man etuvchi matn kelgan turlar bundan mustasno, ular matn bilan umumiylikdan chiqarilib, harom bo'lib qolgan. Har qanday mahsulot uchun naqd narx va muddatli narx deb ikki xil narx belgilashni man etuvchi aniq matn kelmagan, shuning uchun ayatning umumiyligiga ko'ra u ruxsat etilgan bo'ladi. Shuningdek, Payg'ambar ﷺ aytganlar:

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:

Va bu yerdagi ikki shartnoma tuzuvchi ixtiyorga ega bo'lib, sotuv ikkalasining roziligi bilan amalga oshirilgan. Fuqaholarning ko'pchiligi, to'lovni kechiktirish, ya'ni narxni to'lashni muddatga qoldirish sababli, biror narsani uning kundalik narxidan yuqoriroq bahoga sotish joiz, deb bildirganlar. Tovus, Al-Hakam va Hammad'dan rivoyat qilinishicha, ular: "Men sizga naqd pulga shuncha, nasiya bilan shuncha deb sotaman", deb aytilsa, unda hech qanday zarar yo'q, shunda xaridor ikkisidan birini tanlaydi, degan. Ali (roziyallohu anhu) aytganlar:

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:

Shunday qilib, bu bir mol uchun ikki narx ustida savdolashishni va shartnomaning ikkisidan biriga ikki tomonning roziligi bilan kuchga kirishini ko‘rsatadi, bu esa ruxsat etilgan va bu shakldagi savdo to‘g‘ri hisoblanadi. Xuddi shunday, shartnoma taklifi ikki narx ustida kuchga kirishi va xaridorning ikki narxdan birini aniq, ravshan va to‘liq tavsiflar bilan qabul qilishi ham shunga o‘xshash ravishda ruxsat etiladi, chunki dalillarning umumiyligi va bu turdagi savdoni taqiqlovchi aniq matn yo‘qligi sababli. Ahmad rivoyat qilgan hadisga kelsak,

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

Bu nimani anglatadi: bir shartnomada ikkita shartnoma bo‘lgan holatda, masalan, kishi aytadi: «Men sizga bu uyimni shuncha pulga sotaman, shart shuki, siz menga boshqa uyingizni shuncha pulga sotasiz» yoki «shart shuki, siz menga uyingizni sotasiz» yoki «shart shuki, qizingizni menga turmushga berasiz». Bu joiz emas, chunki uni «Men sizga uyimni sotdim» deyishi bir shartnoma, «shart shuki, siz menga uyingizni sotasiz» deyishi esa ikkinchi shartnoma bo‘lib, ular bir shartnomada jamlangan va bu ruxsat etilmagan. Bu kechiktirilgan to‘lov tufayli narxni oshirishni, shuningdek, ikki xil to‘lov bo‘yicha taklif qilib, ulardan birini aniq qabul qilishni taqiqlash degani emas.

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.

Abu Dovud rivoyat qilgan hadisda Allohning Elchisi ﷺ shunday degan:

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

Uning ma'nosi shuki, bir mol ustida ikki marta savdo bo'lishi, masalan, kishi molni ma'lum muddatga ma'lum narxga sotadi, so'ngra muddat kelib, narx to'lanmaganda sotuvchi narxni boshqa muddatga kechiktiradi va belgilangan narxni oshiradi, ya'ni molning narxini boshqa muddat uchun kelishuv narxi deb hisoblaydi, shunda u bir mol ustida ikki savdo qilgan bo'ladi. Yoki unga molni ma'lum narxga sotadi, xaridor molni sotib oladi, so'ngra u narxni ma'lum muddatgacha to'lashni kechiktirishni so'raydi. Xaridor buni qabul qiladi, so'ngra sotuvchi unga molni yuqoriroq narxga, ma'lum muddatga boshqa savdo bilan sotadi, ya'ni narx oshiriladi va muddat kechiktiriladi. Bu va shunga o'xshash holatlar bir savdo ichidagi ikki savdodir, shuning uchun unga ikkisidan kami, ya'ni birinchi narx joriy bo'ladi. Bu Ibn Rusulonning "Sharh Sunan" kitobida mazkur hadisni sharhlashda keltirilgan: "Bu shuki, kishi bir oy muddatga bir qafiz bug'doy uchun dinor bilan oldindan to'laydi, so'ngra muddat kelib, undan bug'doyni talab qilganda, u aytadi: menga ikki oylik muddatga shu qafizni soting, shunday qilib bu bir savdo ichidagi ikki savdo bo'ladi, chunki ikkinchi savdo birinchisiga kirib qoladi, shuning uchun u ikkisidan kami, ya'ni birinchisi bilan cheklanadi." Hadisni sharhlashda nima deyilmasin, uning aytilgan matni va tushunilishi bo'yicha, ya'ni bir savdo ichida ikki savdo bo'lishi, ya'ni bir savdo shartnomasi ichida ikki savdo shartnomasi bo'lishi, bu bitta shartnomada ikki narx yoki bitta shartnoma ikki narx ustida bo'lishi haqida emas, shuning uchun bu bo'lib-bo'lib to'lash yoki muddatli savdoga tatbiq etilmaydi. Man etilgan narsa bitta shartnomada yoki bitta kelishuvda ikki shartnoma bo'lishi bo'lib, bu bitta shartnomada yuz beradigan barcha ikki shartnomali savdolarga tatbiq etiladi, va bu holatdan boshqa holatlarga, uning shakllari qanchalik ko'paymasin, tatbiq etilmaydi.

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.

Ya'ni, ikkisidan kichigi, aks holda u riboga aylanadi. Uning "ikkisidan kichigi" degan so'zi sotuvning to'g'riligini va kamroq narxning lozimligini ko'rsatadi, shuning uchun kamroq narx haqidagi hukm sotuvning to'g'riligini lozim qiladi.

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.

Shuning uchun aniqlandiki, savdogarlarning bir molni ikki narxda sotishi, ya'ni naqd pul bilan to'lansa aniq bir narxda, muddatli to'lansa esa undan yuqori narxda sotishi, bu sotuv joizdir. Bunda shariat hukmi joizlikdir. Shuningdek, ba'zi dehqonlar va bog' egalarining bug'doy, kiyim-kechak, hayvonlar yoki asboblarni, hosil yig'ilguncha belgilangan muddatda narxini to'lash sharti bilan sotib olishi va to'lovni hosilgacha kechiktirgani uchun narx uning hozirgi narxidan oshirilishi ham joizdir. Hatto bu bir molning naqd narxi va muddatli, ya'ni qarzga beriladigan narxi, deb ikki narx belgilash bo'lsa ham, joizdir. Biroq, bir molning muddatli narxini hozirgi narxidan oshirish sharti shundaki, unda aniq aldov bo'lmasligi kerak, xuddi odamlar ustidan hukmronlik qilgan sudxo'rlarning qilganidek. Agar bu sotuvda aldov bo'lsa, aldov harom bo'ladi va unga savdodagi aldov hamda oldindan to'lovsiz muddatli sotuv hukmi qo'llanadi. Harom bo'lgan narsa, hozir to'lanadigan narxdan oshirilgan narx bilan muddatli sotuv emas.

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