Al-Zurqānī comments: “Whoever claims that the ḥadīth is broken-chained or weak is not to be heeded; its chain is continuous, albeit with one unnamed transmitter.”

Vocabulary of the ḥadīth
– zaytan: olive oil. The word can be used for any kind of oil, but olive oil is meant here.
– istawjabtahu: to deem something due or obligatory; to consider it binding and therefore deserved.
– aḍribu ʿalā yadi l-rajul: Lisan al-ʿArab explains that in Ibn ʿUmar’s report, “I intended to aḍriba ʿalā yadih” means “I was about to conclude the sale with him,” for it was customary for the two parties to strike hands when finalizing a bargain.
– ḥaythu ibtaʿtahu: the place where I bought it; ḥaythu is an adverb of place referring to the very spot of purchase.
– ḥattā taḥūzah: the verb ḥāza – yaḥūzu means to gather and take into one’s possession—that is, until you secure it for yourself by moving it to your own premises.
– raḥlik: a person’s raḥl is his dwelling or the household effects he carries with him. The ḥadīth says, “If the sandals are soaked, then pray in your raḥāl,” meaning your homes.
– al-silʿ: plural of silʿa, merchandise; the term applies to all kinds of goods.

Points derived from the ḥadīth

1. The hadith shows that it is invalid for a purchaser to resell what he has bought before taking possession of it and transferring it to his own place.
2. As noted previously, the well-known position in the Hanbali school—attributed to Imām Aḥmad—is that this ruling is limited to goods that require delivery by measure: those sold by volume, by weight, by count, or still attached to the land. As for items that do not require such a “completion of delivery,” one may dispose of them before physical possession, according to the predominant Ḥanbalī view.