– I replied, “No”: al-ʿAynī remarks that it is established that Jābir said, “I will not sell it; rather, I give it to you as a gift.”
– ḥumlānahu: with ḍamma on the ḥāʾ. It means, “I stipulate that I retain the right to load my belongings on it until we reach Madinah.”
– naqadanī thamanahu: “He paid me its price in ready cash, immediately.”
– atharī: read with two fatḥas, or with kasra followed by sukūn; it means, “He sent someone to look for me and bring me back to him.”
– a-turānī: with ḍamma on the tāʾ, meaning, “Do you think I spoke to you in order to haggle over the price and take your camel?” The interrogative is for denial: “Do you imagine that of me?”
– mākastuka: it is said, mākasahu mumākasatan, i.e., he bargained with him to lower the price.

What is derived from the hadith:

1. Good leadership and kindness to fellow travelers dictate that the leader or amīr stays at the rear of the army or caravan, waiting for the weak and showing gentleness to those who fall behind.
2. The Prophet’s mercy and compassion: when he saw Jābir in that state, he aided him with supplication and a blessed strike upon his scrawny camel, and—with Allah’s permission—the animal advanced at a pace that placed it ahead of the rest.
3. That strike is an evident miracle testifying that he is truly the Messenger of Allah: he touched an emaciated, exhausted camel that had lagged behind, and it immediately traveled swiftly and caught up with the army.
4. The permissibility of buying and selling between the imām (ruler) and his subjects.
5. Haggling with the Prophet (peace and blessings be upon him) in a sale, or refusing to sell in hope of a higher price or from lack of desire, is not sinful or contrary to his command. Such matters are not acts of worship or compulsory duties; they are permissible contracts governed by custom, in which both parties retain the right of choice. In another narration recorded by Imām Aḥmad (14495), Jābir said, “I will not sell; rather, I give it to you as a gift.”