they agree in that which they mentioned, yet they are not added to one another. Furthermore, the fundamental principle is the absence of obligation, so unless a textual evidence (nass), consensus (ijma'), or the meaning thereof is provided for the obligation, the obligation is not established. And Allah knows best. There is no disagreement, as far as we know, regarding the addition of wheat to 'alas, because it is a type of it. Based on this analogy, sult (a type of barley) is added to barley because it is part of it.
Section: There is no branching of issues (tafri') based on the first two reports due to their clarity. As for the third [report], which is the addition of wheat to barley and legumes to one another, then sorghum (dhurah) is added to millet (dukhn) due to their proximity in purpose, for they are both used as bread and side dishes (udm), and they have also been mentioned among the category of legumes, so they are added to them. As for seeds (buzur), they are not added to legumes, but the spices (abazir) are added to one another due to their proximity in purpose, so they resemble legumes. The grains of vegetables are not added to legumes nor to seeds; therefore, whatever among them is close [in purpose] is added to one another, and whatever is not, is not. As for that about which we are uncertain, it is not added, because the fundamental principle is the absence of obligation, so it does not become obligatory due to doubt. And Allah knows best.
Section: Al-Khiraqi mentioned two reports regarding the addition of gold to silver. We have already mentioned them in the past. Abu Bakr chose the view that one is not added to the other, despite his choice of addition regarding grains, due to the difference in their nisab, whereas the nisab of grains is the same.
Section: Whenever we speak of addition, the zakat is taken from each genus according to what belongs to it, and it is not taken from one genus for another. For when we say regarding the types of a single genus that what belongs to each type is taken from it, it is more appropriate that this be considered in different genera, despite the disparity in their purposes, except for gold and silver, for there are two reports regarding extracting one on behalf of the other.
(17) In MSS A and M: "its obligation". (18) Does not appear in the original manuscript. (19) In the original manuscript: "we believe".
تَتَّفِقُ فيما ذَكَرُوهُ، ولا يُضَمُّ بَعْضُها إلى بَعْضٍ، ولأنَّ الأصْلَ عَدَمُ الوُجُوبِ، فما لم يَرِدْ بالإِيجابِ نَصٌّ أو إجْمَاعٌ أو مَعْنَاهُما، لا يَثْبُتُ الإِيجابُ (١٧)، واللهُ أعلمُ. ولا خِلافَ [فيما نَعْلَمُه] (١٨) في ضَمِّ الحِنْطَةِ إلى العَلَسِ؛ لأنَّه نَوْعٌ منها. وعلى قِيَاسِه السُّلْتُ يُضَمُّ إلى الشَّعِيرِ؛ لأنَّه منه.
فصل: ولا تَفْرِيعَ على الرِّوايتيْنِ الأُولَيَيْنِ؛ لِوُضُوحِهما. فأمَّا الثَّالِثَةُ، وهى ضَمُّ الحِنْطَةِ إلى الشَّعِيرِ، والقِطْنِياتِ بَعْضِها إلى بَعْضٍ، فإنَّ الذُّرَةَ تُضَمُّ إلى الدُّخْنِ، لِتَقارُبِهما في المَقْصِدِ، فإنَّهما يُتَّخَذَانِ خُبْزًا وأُدْمًا، وقد ذُكِرَا من جُمْلَةِ القِطْنِيَّاتِ أيضا، فيُضَمَّانِ إليها. وأمَّا البُزُورُ فلا تُضَمُّ إلى القِطْنِيَّاتِ، ولكنَّ الأبازِيرَ يُضَمُّ بَعْضُها إلى بَعْضٍ؛ لِتَقَارُبِها في المَقْصِدِ، فأشْبَهَتِ القِطْنِيَّاتِ. وحُبُوبُ البُقُولِ لا تُضَمُّ إلى القِطْنِيَّاتِ، ولا إلى البُزُورِ، فما تَقَارَبَ منها ضُمَّ بَعْضُه إلى بَعْضٍ، وما لا فلا، وما شَكَكْنَا فيه لا يُضَمُّ؛ لأنَّ الأصْلَ عَدَمُ الوُجُوبِ، فلا يَجِبُ بالشَّكِّ، واللهُ أعلمُ.
فصل: وذَكَرَ الخِرَقِيُّ في ضَمِّ الذَّهَبِ إلى الفِضَّةِ رِوايتيْنِ. وقد ذَكَرْناهُما فيما مَضَى، واخْتَارَ أبو بكرٍ، أنَّه لا يُضَمُّ أحَدُهما إلى الآخَرِ، مع اخْتِيَارِه الضَّمَّ في الحُبُوبِ؛ لاخْتِلافِ نِصَابِهما، واتِّفَاقِ نِصَابِ الحُبُوبِ.
فصل: ومتى قُلْنَا بِالضَّمِّ، فإنَّ الزكاةَ تُؤْخَذُ من كُلِّ جِنْسٍ على قَدْرِ ما يَخُصُّهُ، ولا يُؤْخَذُ مِن جِنْسٍ في غَيْرِه، فإنَّنَا إذا قُلْنَا في أنْوَاعِ الجِنْسِ: يُؤْخَذُ من كل نَوْعٍ ما يَخُصُّهُ. فأوْلَى أن يُعْتَدَّ (١٩) ذلك في الأجْناسِ المُخْتَلِفَةِ، مع تَفَاوُتِ مَقَاصِدِهِا، إلَّا الذَّهَبَ والفِضَّةَ، فإنَّ في إخْراجِ أحَدِهما عن الآخَرِ رِوايتيْنِ.
(١٧) في أ، م: "إيجابه".(١٨) لم يرد في: الأصل.(١٩) في، الأصل: "نعتقد".