For it was established only for the sake of deception and repelling harm, and there is no harm when there is no deception. This is the manifest school of al-Shafi'i, and the absolute wording of the hadith in establishing the option is interpreted based on this, because we know its meaning and intent; as it is a matter to which the option relates in its likes. Furthermore, the Prophet (peace and blessings of Allah be upon him) granted him the option when he arrived at the market, from which it is understood that he signaled his knowledge of the deception in the market; otherwise, the option would have been his from the time of the sale. Al-Khiraqi did not define the [amount of] deception that establishes the option, but it ought to be restricted to what deviates from the custom, because anything less than that is not measurable. The companions of Malik said: The prohibition of meeting the caravans is only for what is missed in terms of kindness to the people of the market, so that what they sat for, seeking the bounty of Allah Almighty, is not cut off from them. Ibn al-Qasim said: If a person meets them and purchases from them, it should be displayed to the people of the market so they may participate in it. Al-Layth ibn Sa'd said: It is to be sold in the market. This contradicts the purport of the hadith, for the Prophet (peace and blessings of Allah be upon him) granted the option to the seller when he entered the market, and they did not grant him an option. The Prophet’s (peace and blessings of Allah be upon him) granting of the option to him indicates that the prohibition of meeting the caravans is for his right, not for the right of another. Also, one sitting in the market is like the one meeting the caravans in that each of them is a seeker of the bounty of Allah Almighty, so it is not fitting with wisdom to annul the contract of one of them and inflict harm upon him in order to repel harm from his like; and observing the right of the one sitting is not more prioritized than observing the right of the one meeting the caravans, and it is impossible for all the people of the market to share in his goods, so one does not pay heed to such a thing. And Allah knows best.

Section: If one meets the caravans and sells something to them, it is in the same category as purchasing from them, and they have the option [to rescind] if he deceived them with a deception that deviates from the custom. This is one of the two opinions held by the companions of al-Shafi'i. They said regarding the other: The prohibition is regarding purchasing, not selling, so the sale does not fall under it. This is the implication of the statement of the