If it is said: It is possible that it was a habīs (endowment) in the path of Allah, so he forbade him [from buying it] for that reason. We say: If it were a habīs, the one in whose hand it is would not have sold it, nor would 'Umar have intended to purchase it. Rather, he would have denounced the seller and forbidden him, for he would not approve of an evil act, so how could he perform it or assist in it? Furthermore, the Prophet (peace and blessings of Allah be upon him) did not denounce its sale; he only denounced 'Umar's purchase, explaining it by the fact that he would be returning to his charity.

Secondly, we argue based on the generality of the wording without considering the specific reason [for the ruling]. For the Prophet (peace and blessings of Allah be upon him) said: "Do not return to your charity"—meaning through purchase—"for the one who returns to his charity is like the one who returns to his vomit." Relying on the generality of the wording is better than adhering to the specific cause. If it is said: The wording does not encompass purchase, for returning to charity is taking it back without compensation and annulling the contract, similar to returning a gift. The evidence for this is the saying of the Prophet (peace and blessings of Allah be upon him): "The one who returns to his gift is like the one who returns to his vomit." And if one were to gift something to a person and then purchase it from him, it would be permissible. We say: The Prophet (peace and blessings of Allah be upon him) mentioned that in response to 'Umar when he asked him about purchasing the horse. Therefore, if the wording did not