6 – Ibn Rajab deduced from this ḥadith a general rule: a person may transfer ownership of something while excepting for himself a clearly defined benefit for a specified period.

7 – If the reserved benefit is undefined, the contract is invalid, for excepting an unknown element from something known renders the whole unknown. This applies to leases, gifts, endowments, and bequests alike.

8 – The sale contract remains valid even when neither the price nor the commodity has yet been taken into possession, provided the transaction is not one in which ribā applies, nor a salam contract whose capital is deferred, nor a sale of something still owed in the seller’s liability—situations that require immediate hand-to-hand exchange in the same session.

9 – The Prophet’s generosity and graciousness in buying and selling.

10 – His concern for gladdening his Companions’ hearts and his good-natured, truthful banter with them.

11 – It is permissible to leave a mount because one no longer wants it, so long as it has access to fodder and can sustain itself.

12 – Taking outward means is prescribed even for results that transcend normal causation, as with Mary’s shaking the palm tree and the Prophet’s striking Jābir’s camel so that it traveled faster than it ever had in its prime.

13 – Delivery of the sold item is the seller’s responsibility.

14 – A purely formal sale is permissible when it achieves a legitimate benefit and entails no harm or corruption.

15 – His words, “It is yours,” constitute not the creation of a new ownership but merely a declaration of the existing reality.

16 – Accepting a gift is lawful provided one has not coveted it or asked for it, especially when it comes from people in authority.

Scholarly disagreement: The jurists differed over whether the seller may stipulate for himself a specific, known benefit in the item sold,