Ahmad 1960

Its isnad is sahih. Shaybani is Abu Ishaq. Bukhari related this hadith, 4:322, from Musaddad from Abu Muawiya, but he did not mention in it "and Ikrima was..." and so on, and Tirmidhi alluded to it, 2:232.Muhaqala. He said in al-Nihaya, muhaqala is a matter of disagreement. It has been said that it is renting land in exchange for wheat, as it has been explained in the hadith, and this is what farmers call muharatha. It has also been said that it is sharecropping for a known portion such as a third or a quarter or the like. It has also been said that it is selling grain still in its husk in exchange for wheat. It has also been said that it is selling crops before they ripen. It was forbidden because it involves a measured commodity, and when two things are of the same kind it is not permissible to exchange them except equal for equal and hand to hand, and here the quantities are unknown, so no one knows which side is greater, and it also involves deferred payment. Muhaqala is a mutual-action noun from haql, which is the crop when it branches out before its stalk thickens. It has also been said that it comes from haql, meaning cultivated land, which the people of Iraq call qirah.Muzabana is selling fresh dates still on the palm trees in exchange for dried dates. Its root comes from zabn, meaning pushing away, as though each party were pushing the other away from his right by demanding more from him. It was forbidden because of the deception and uncertainty involved in it. This is what Ibn Athir said. The explanation of both terms has come in the hadith of Jabir, as a marfu report from the two sheikhs (Bukhari and Muslim) and others, muhaqala is selling standing crops for a known measure of grain, and muzabana is selling palm trees for a number of measured loads of dried dates. This marfu explanation is the authoritative one. See al-Muntaqa 2860 and Fath al-Bari 4:320-322, 337.Fasil is what is weaned from milk among the young of camels, and it is sometimes said of cattle as well. Haythami mentioned this hadith, 4:103-104, attributing it to Tabarani, and said, "Its narrators are the narrators of sahih," but he did not attribute it to Ahmad. The wording found in it will come at 2111, and see also 2864.