Jami' at-Tirmidhi 1246

Translation

That the Messenger of Allah ﷺ said: "Both the buyer and the seller retain the option as long as they have not separated. If they spoke the truth and clarified (any defects or conditions), then they would be blessed in their sale, and if they hid something and lied then their sale would be deprived of blessings." And this is a Sahih Hadith. This is how it was reported from Abu Barzah Al-Aslami, that two men came disputing to him after the sale of a horse, and they were on a ship, so he said: "I did not see the two of your separate, and the Messenger of Allah ﷺ said: 'The buyer and the seller retain the choice as long as they did not separate.'" Some of the people of knowledge, among the people of Al-Kufah and others, held the view that the separation refers to speech. This is the saying of [Sufyan] Ath-Thawri. This has been reported from Malik bin Anas, and it has been reported from Ibn al-Mubarak that he said: "How could this be refuted ?" And the Hadith about it from the Prophet ﷺ is Sahih, and it strenghtens this view. And the meaning of the saying of the Prophet ﷺ: "Except for the optional sale" is, that (while they are still together) the seller gives the buyer the option to cancel after the conclusion of the sale. If he chooses to agree to the sale, then he does not have the choice to cancel the sale after then, even if they did not separate. This is how Ash-Shafi'i and others explained it. And what strenghtens the view of those who said that the separation refers to them parting, (and) it does not refer to speech, is the (following) Hadith of 'Abdullah bin 'Amr from the Prophet ﷺ.

Notes

• هَذَا حَدِيثٌ صَحِيحٌ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ أَبِي بَرْزَةَ وَحَكِيمِ بْنِ حِزَامٍ وَعَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو وَسَمُرَةَ وَأَبِي هُرَيْرَةَ قَالَ أَبُو عِيسَى حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ ﷺ وَغَيْرِهِمْ وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ وَقَالُوا الْفُرْقَةُ بِالأَبْدَانِ لاَ بِالْكَلاَمِ وَقَدْ قَالَ بَعْضُ أَهْلِ الْعِلْمِ مَعْنَى قَوْلِ النَّبِيِّ ﷺ مَا لَمْ يَتَفَرَّقَا يَعْنِي الْفُرْقَةَ بِالْكَلاَمِ وَالْقَوْلُ الأَوَّلُ أَصَحُّ لأَنَّ ابْنَ عُمَرَ هُوَ رَوَى عَنِ النَّبِيِّ ﷺ وَهُوَ أَعْلَمُ بِمَعْنَى مَا رَوَى وَرُوِيَ عَنْهُ أَنَّهُ كَانَ إِذَا أَرَادَ أَنْ يُوجِبَ الْبَيْعَ مَشَى لِيَجِبَ لَهُ وَهَكَذَا رُوِيَ عَنْ أَبِي بَرْزَةَ الأَسْلَمِيِّ أَنَّ رَجُلَيْنِ اخْتَصَمَا إِلَيْهِ فِي فَرَسٍ بَعْدَ مَا تَبَايَعَا وَكَانُوا فِي سَفِينَةٍ فَقَالَ لاَ أَرَاكُمَا افْتَرَقْتُمَا وَقَالَ رَسُولُ اللَّهِ ﷺ الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا وَقَدْ ذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَهْلِ الْكُوفَةِ وَغَيْرِهِمْ إِلَى أَنَّ الْفُرْقَةَ بِالْكَلاَمِ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَهَكَذَا رُوِيَ عَنْ مَالِكِ بْنِ أَنَسٍ وَرُوِيَ عَنِ ابْنِ الْمُبَارَكِ أَنَّهُ قَالَ كَيْفَ أَرُدُّ هَذَا وَالْحَدِيثُ فِيهِ عَنِ النَّبِيِّ ﷺ صَحِيحٌ وَقَوَّى هَذَا الْمَذْهَبَ وَمَعْنَى قَوْلِ النَّبِيِّ ﷺ إِلاَّ بَيْعَ الْخِيَارِ مَعْنَاهُ أَنْ يُخَيِّرَ الْبَائِعُ الْمُشْتَرِيَ بَعْدَ إِيجَابِ الْبَيْعِ فَإِذَا خَيَّرَهُ فَاخْتَارَ الْبَيْعَ فَلَيْسَ لَهُ خِيَارٌ بَعْدَ ذَلِكَ فِي فَسْخِ الْبَيْعِ وَإِنْ لَمْ يَتَفَرَّقَا هَكَذَا فَسَّرَهُ الشَّافِعِيُّ وَغَيْرُهُ وَمِمَّا يُقَوِّي قَوْلَ مَنْ يَقُولُ الْفُرْقَةُ بِالأَبْدَانِ لاَ بِالْكَلاَمِ حَدِيثُ عَبْدِ اللَّهِ بْنِ عَمْرٍو عَنِ النَّبِيِّ ﷺ

  machine translationThis is a sound (ṣaḥīḥ) hadith. Abū ʿĪsā said: On this topic there are also narrations from Abū Barzah, Ḥakīm b. Ḥizām, ʿAbdullāh b. ʿAbbās, ʿAbdullāh b. ʿAmr, Samurah and Abū Hurayrah. Abū ʿĪsā said: The hadith of Ibn ʿUmar is a good and sound (ḥasan ṣaḥīḥ) hadith. Some of the people of knowledge among the Companions of the Prophet ﷺ and others act upon this, and it is the view of al-Shāfiʿī, Aḥmad and Isḥāq. They said: the separation is by the bodies, not by speech. Some of the people of knowledge have said that the meaning of the Prophet's ﷺ words "as long as they have not separated" is separation by speech. But the first view is more correct, because Ibn ʿUmar is the one who narrated from the Prophet ﷺ, and he knows best the meaning of what he narrated. It is narrated from him that when he wished to make a sale binding, he would walk so that it would become binding for him. Likewise it is narrated from Abū Barzah al-Aslamī that two men brought a dispute before him about a horse after they had made a sale, while they were on a ship. He said: I do not see that you have separated. And the Messenger of Allah ﷺ said: "The two parties to a sale have the option as long as they have not separated." Some of the people of knowledge among the people of Kufa and others held that the separation is by speech, and it is the view of Sufyān al-Thawrī. Likewise it is narrated from Mālik b. Anas. It is narrated from Ibn al-Mubārak that he said: How can I reject this, when the hadith on it from the Prophet ﷺ is sound? And he strengthened this position. The meaning of the Prophet's ﷺ words "except a sale with option" is that the seller gives the buyer the choice after the sale has been concluded; if he gives him the choice and he chooses the sale, then he has no option after that to cancel the sale, even if they have not separated. Thus al-Shāfiʿī and others explained it. Among the things that strengthen the view of those who say that separation is by the bodies and not by speech is the hadith of ʿAbdullāh b. ʿAmr from the Prophet ﷺ. Report a problem

• وَقَدْ ذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَهْلِ الْكُوفَةِ وَغَيْرِهِمْ إِلَى أَنَّ الْفُرْقَةَ بِالْكَلاَمِ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَهَكَذَا رُوِيَ عَنْ مَالِكِ بْنِ أَنَسٍ. وَرُوِيَ عَنِ ابْنِ الْمُبَارَكِ أَنَّهُ قَالَ كَيْفَ أَرُدُّ هَذَا وَالْحَدِيثُ فِيهِ عَنِ النَّبِيِّ صلى الله عليه وسلم صَحِيحٌ. وَقَوَّى هَذَا الْمَذْهَبَ. وَمَعْنَى قَوْلِ النَّبِيِّ صلى الله عليه وسلم " إِلاَّ بَيْعَ الْخِيَارِ ". مَعْنَاهُ أَنْ يُخَيِّرَ الْبَائِعُ الْمُشْتَرِيَ بَعْدَ إِيجَابِ الْبَيْعِ فَإِذَا خَيَّرَهُ فَاخْتَارَ الْبَيْعَ فَلَيْسَ لَهُ خِيَارٌ بَعْدَ ذَلِكَ فِي فَسْخِ الْبَيْعِ وَإِنْ لَمْ يَتَفَرَّقَا. هَكَذَا فَسَّرَهُ الشَّافِعِيُّ وَغَيْرُهُ. وَمِمَّا يُقَوِّي قَوْلَ مَنْ يَقُولُ الْفُرْقَةُ بِالأَبْدَانِ لاَ بِالْكَلاَمِ حَدِيثُ عَبْدِ اللَّهِ بْنِ عَمْرٍو عَنِ النَّبِيِّ صلى الله عليه وسلم

  machine translationSome of the people of knowledge among the people of Kufa and others held that the separation is by speech, and it is the view of Sufyān al-Thawrī. Likewise it is narrated from Mālik b. Anas. It is narrated from Ibn al-Mubārak that he said: How can I reject this, when the hadith on it from the Prophet ﷺ is sound? And he strengthened this position. The meaning of the Prophet's ﷺ words "except a sale with option" is that the seller gives the buyer the choice after the sale has been concluded; if he gives him the choice and he chooses the sale, then he has no option after that to cancel the sale, even if they have not separated. Thus al-Shāfiʿī and others explained it. Among the things that strengthen the view of those who say that separation is by the bodies and not by speech is the hadith of ʿAbdullāh b. ʿAmr from the Prophet ﷺ. Report a problem

Grades by grader

What scholars said about it

In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.

• al-Tirmidhi

  هذا حديث صحيح

  machine translationThis is a sound (ṣaḥīḥ) hadith. Report a problem

  in جامع الترمذي, p. 1304

Same hadith, other wordings

• Tsulatsiyyat 7حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ، قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا، أَوْ يَكُونَ بَيْعَ
• Jami at-Tirmidzi 1245الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا أَوْ يَخْتَارَا
• Jami at-Tirmidzi 1247الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا إِلاَّ أَنْ تَكُونَ صَفْقَةَ خِيَارٍ وَلاَ يَحِلُّ لَهُ أَنْ يُفَارِقَ صَاحِبَهُ خَشْيَةَ أَنْ يَسْتَقِيلَهُ
• Muwaththa' Malik 31-81«المُتَبايِعانِ كُلُّ واحِدٍ مِنهُما بِالخِيارِ عَلى صاحِبِهِ، ما لَمْ يَتَفَرَّقا إلّا بَيْعَ الخِيارِ»
• Shahih al-Bukhari 2079«الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا» أَوْ قَالَ: «حَتَّى يَتَفَرَّقَا۔ فَإِنْ صَدَقَا وَبَيَّنَا بُورِكَ لَهُمَا فِي بَيْعِهِمَا وَإِنْ كَتَمَا وَكَذَبَا مُحِقَتْ بَرَكَةُ بَيْعِهِمَا».
• Shahih al-Bukhari 2110الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا فَإِنْ صَدَقَا وَبَيَّنَا بُورِكَ لَهُمَا فِي بَيْعِهِمَا وَإِنْ كَذَبَا وَكَتَمَا مُحِقَتْ بَرَكَةُ بَيْعِهِمَا
• Shahih al-Bukhari 2111الْمُتَبَايِعَانِ كُلُّ وَاحِدٍ مِنْهُمَا بِالْخِيَارِ عَلَى صَاحِبِهِ مَا لَمْ يَتَفَرَّقَا إِلاَّ بَيْعَ الْخِيَارِ
• Sunan Ibnu Majah 2182الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا
• Sunan Ibnu Majah 2183الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا
• Misykatul Mashabih 2801عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الْمُتَبَايِعَانِ كُلُّ وَاحِدٍ مِنْهُمَا بِالْخِيَارِ عَلَى صَاحِبِهِ مَا لَمْ يَتَّفَرَقَا إِلَّا بيع الْخِيَار» وَفِي رِوَايَةٍ لِمُسْلِمٍ: «إِذَا تَبَايَ
• Misykatul Mashabih 2802وَعَن حَكِيم بن حزَام قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا فَإِنْ صَدَقَا وَبَيَّنَا بُوِرَكَ لَهُمَا فِي بَيْعِهِمَا وَإِنْ كَتَمَا وَكَذَبَا مُحِقَتْ بَرَكَةُ بَ
• Misykatul Mashabih 2804عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا إِلَّا أَنْ يَكُونَ صَفْقَةَ خِيَارٍ وَلَا يَحِلُّ لَهُ أَنْ يُفَارِقَ صَا
• Sunan Abu Dawud 3455أَوْ يَقُولُ أَحَدُهُمَا لِصَاحِبِهِ اخْتَرْ
• Shahih Muslim 1531dإِذَا تَبَايَعَ الْمُتَبَايِعَانِ بِالْبَيْعِ فَكُلُّ وَاحِدٍ مِنْهُمَا بِالْخِيَارِ مِنْ بَيْعِهِ مَا لَمْ يَتَفَرَّقَا أَوْ يَكُونُ بَيْعُهُمَا عَنْ خِيَارٍ فَإِذَا كَانَ بَيْعُهُمَا عَنْ خِيَارٍ فَقَدْ وَجَبَ
• Shahih Muslim 1532aالْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا فَإِنْ صَدَقَا وَبَيَّنَا بُورِكَ لَهُمَا فِي بَيْعِهِمَا وَإِنْ كَذَبَا وَكَتَمَا مُحِقَتْ بَرَكَةُ بَيْعِهِمَا
• Sunan an-Nasa'i 4483الْمُتَبَايِعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا إِلاَّ أَنْ يَكُونَ صَفْقَةَ خِيَارٍ وَلاَ يَحِلُّ لَهُ أَنْ يُفَارِقَ صَاحِبَهُ خَشْيَةَ أَنْ يَسْتَقِيلَهُ

Other narrations of this report

Sahih Muslim 1532bMusnad Ahmad 15325Musnad Ahmad 15327al-Mu'jam al-Kabir (al-Tabarani) 3117al-Sunan al-Kubra (al-Nasa'i) 6027

Narrators

1. 1
   Ḥakīm b. Ḥizām

   embraced Islam on the day of the Conquest and accompanied the Prophet ﷺd. 50 AH, or 54 AH, also said 58 AH, or 60 AH
   حَكِيمُ بْنُ حِزَامٍأسلم يوم الفتح وصحب
   عن
2. 2
   ʿAbdullāh b. al-Ḥārith b. Nawfal

   Ibn ʿAbd al-Barr said: They are unanimously agreed upon his trustworthiness (thiqah).d. 62 AH, or 79 AH, or 83 AH, or 84 AH
   عَبْدِ اللهِ بْنِ الْحَارِثِقال ابن عبد البر : أجمعوا على ثقته
   عن
3. 3
   Abū al-Khalīl

   Ibn Maʿīn and al-Nasāʾī declared him trustworthy (thiqah), and Ibn ʿAbd al-Barr made a strange claim, saying: he is not to be used as evidence.d. between 91 and 100 AH
   صَالِحٍ أَبِي الْخَلِيلِوثقه ابن معين والنسائي ، وأغرب ابن عبد البر فقال : لا يحتج به
   عن
4. 4
   Qatādah b. Diʿāmah

   trustworthy, precise (thiqah thabt)d. 117 AH, or: 118 AH
   قَتَادَةَثقة ثبت
   عن
5. 5
   Shuʿbah

   Trustworthy (thiqah), a retentive memorizer (ḥāfiẓ), meticulous (mutqin)d. 160 AH
   شُعْبَةَثقة حافظ , متقن
   عن
6. 6
   Yaḥyā

   trustworthy (thiqah), meticulous (mutqin), a memorizer (ḥāfiẓ), an imam and exemplar (qudwah)d. 198 AH
   يَحْيَى بْنُ سَعِيدٍثقة متقن حافظ ، إمام قدوة
   حدثنا
7. 7
   Muḥammad b. Bashshār

   trustworthy (thiqah)d. 252 AH
   مُحَمَّدُ بْنُ بَشَّارٍثقة
   حدثنا
8. 8
   al-Tirmidhī

   trustworthy, a memorizer (thiqah ḥāfiẓ)d. 279 AH, in Ikmāl al-Tahdhīb: 275 AH
   التِّرْمِذِيُّثقة حافظ

Who each narrator was and how reliable, from hdith.com

Latin names and English verdicts with a dotted underline are machine translations, not reviewed.