Ahmad 4490

The isnad is sahih. Malik related it in the Muwatta, volume 2, page 128, from Nafi in an abridged form, and Shafii likewise related it in the Risala, 906, from Malik. Malik's narration will come later at 4528. Bukhari related it in his Sahih, volume 4, page 321, and Muslim in his Sahih, volume 1, page 450, also through Malik. Both of them related it through many routes from Ibn Umar.Muslim also related it through Ismail, that is, Ibn Ulaya, with its isnad and wording here, but he did not mention Ibn Umar's narration from Zayd bin Thabit in this place. Rather, he related Ibn Umar's narration from Zayd bin Thabit alone at 449, through Ibn Ulaya from Ayub, from Nafi, from Ibn Umar, and through Saeed bin Musayab from Salim, from his father, and through Malik from Nafi, from Ibn Umar, and through other routes from Nafi. Bukhari likewise related it in several places in his Sahih. The hadith of Zayd bin Thabit will come again in his Musnad many times, including at volume 5, page 180 (j).Muzabana was explained within the hadith itself, and its explanation was also given earlier in the commentary on Ibn Abbas's hadith prohibiting it, at 1960, see also 3173, 3361, and 4590.Araya. Ibn Athir said, its interpretation has been disputed. It is said that when muzabana was prohibited, which is selling dried dates still on the palm tree for dried dates, an exception within muzabana was permitted for araya. This is when a needy person who has no palm trees of his own reaches the season of fresh dates, but has no cash on hand to buy fresh dates for his family, and has no palm trees to feed them from, yet has some surplus dried dates left from his provisions. So he comes to the owner of the palm trees and says to him, "Sell me the fruit of one or two palm trees, estimated in dried dates." The owner then gives him that surplus of dried dates in exchange for the fruit of those palm trees, so that he may enjoy fresh dates along with everyone else. This was permitted as long as it amounted to less than five wasqs.The word ariyya follows the pattern of faila in the sense of something acted upon, from "arahu yaruhu," meaning he sought him out or approached him. It is also possible that it is faila in the sense of something performing the action, from "ariya yari," meaning he took off his garment, as though it were something stripped away from the general prohibition, thus excluded, meaning it went out from it.Kharsa, with fatha on the kha and sukun on the ra, comes from their saying "kharasa an-nakhla wal-karma yakhrusuha kharsan," meaning he estimated what was on it of fresh dates in terms of dried dates, and of grapes in terms of raisins. It derives from kharsa meaning conjecture, since such estimation is merely a judgment based on supposition. So said Ibn Athir.