to trade in it. Both are permissible by the consensus of the Muslims. At other times, his sole aim is to obtain dirhams: he considers the commodity’s cash value, purchases it on deferred payment, then sells it in the market for cash. His aim is thus money. This is disapproved of according to the stronger of the scholars’ two views, as transmitted from ‘Umar ibn ‘Abd al-‘Azīz. It is also one of the two positions reported from Ahmad.

As for ‘Ā’ishah, Zayd ibn Arqam’s slave woman who had borne him a child said to her:

“I bought a slave boy from Zayd ibn Arqam for eight hundred, payable when the stipend was distributed, and sold him back to him for six hundred.”

‘Ā’ishah replied:

“What an evil sale and an evil purchase! Tell Zayd that his jihad alongside the Messenger of Allah, may Allah bless him and grant him peace, has been nullified unless he repents.”

The woman said:

“Mother of the Believers, what if I take only my principal?”

‘Ā’ishah replied to her:

“Whoever receives an admonition from his Lord and desists may keep his past gains, and his case rests with Allah.”

The Sunan collections report that the Prophet, may Allah bless him and grant him peace, said:

“Whoever concludes two sales in one transaction must accept the lower of the two prices or incur usury.”

This applies when the two parties have agreed beforehand that one will sell and then buy back: he is entitled only to the lower amount—that is, the lower price—or else it is usury.

The fundamental principle governing this matter is that actions are judged by intentions, and each person will have only what he intended. If he intended something Allah has permitted, there is no harm. But if he intended something Allah has forbidden and used a stratagem to attain it, then he will have what he intended. And a stipulation between people