that only once. The apparent meaning of this is the validity of the sale, and that the prohibition was specific to the beginning of Islam due to the hardship they were experiencing at that time. This is the position of Mujahid, Abu Hanifah, and his companions. The first school of thought [is that it is prohibited] due to the generality of the prohibition, and what is established regarding their rights is established regarding our rights, unless there is evidence for their specific exclusion. The apparent meaning of al-Khiraqi’s words is that it is prohibited based on three conditions: First, that the resident intends to seek out the nomad to handle the sale for him. Second, that the nomad is ignorant of the price; based on his [the Prophet's] saying, "so that he may inform him of the price," for there is no need for information except for one who is ignorant. Ahmad said, in a narration by Abu Talib: If the nomad is aware of the price, it is not prohibited. Third, that he has brought goods for sale; based on his [the Prophet's] saying, "and he has brought goods." The "bringer" is the one who comes with goods to sell them. Al-Qadi mentioned two other conditions: First, that he intends to sell them at the current daily price. Second, that the people have a need for his merchandise and there is hardship in delaying its sale. The companions of al-Shafi'i said: It is only prohibited based on four conditions, which are what we mentioned except for the people's need for his merchandise. Whenever one of these conditions is lacking, the sale is not prohibited. If these conditions are met, the sale is prohibited, and al-Khiraqi has explicitly stated its invalidity. Ahmad stated this in a narration by Ismail ibn Sa'id, saying: I asked Ahmad about a resident man selling for a nomad? He said: I dislike that, and I reject the sale in that case. From Ahmad, there is another narration that the sale is valid. This is the school of al-Shafi'i, because the prohibition is for a meaning other than the forbidden act itself. Our evidence is that it is forbidden, and a prohibition necessitates the corruption of the forbidden act.

Section: As for purchasing on their behalf, it is valid according to Ahmad, and this is the view of al-Hasan. A group disliked purchasing for them just as they disliked selling for them. It is narrated from Anas that he said: It used to be said: It is a comprehensive word, meaning: Do not sell anything for him, and do not purchase anything for him (4). And from Malik there are two narrations on this. The reasoning for the first view is that the prohibition does not encompass purchasing in its wording, nor is it in its meaning, for...