the Muslims, and upon this is interpreted the prohibition by Umar of the dregs of the treasury (bayt al-mal), due to the deception of the Muslims contained therein. For its purchaser might mix it with sound dirhams and purchase with them from one who does not know their condition; and if it were of that which has been conventionally accepted for spending, it would not be dregs (nufayah). If it is said: It has been narrated from Umar that he said: 'Whoever finds his dirhams to be counterfeit (zafat), let him take them out to al-Baqi', and purchase with them worn-out clothing (sahq al-thiyab).' This is evidence for the permissibility of spending adulterated currency that has not been conventionally accepted. We say: Ahmad has said: The meaning of 'zafat' (counterfeit) regarding his dirhams is that they were rejected, not that they were spurious. Thus, it is necessary to interpret it this way to reconcile the two narrations from him. It is also possible that he meant that which had manifest adulteration and apparent falsity, such that it would not be hidden from anyone and would not result in deception. If it is impossible to interpret it thus, the two narrations from him contradict one another, and we refer back to the meaning we have mentioned. There is no difference between what has durable and persistent adulteration, such as lead and copper, and that which has no persistence, such as arsenic and Andarani—which is arsenic and lime coated with silver; for when it enters the fire, the adulteration is consumed and disappears.
717 - Issue; He said: (And whenever the two parties involved in a currency exchange (sarf) depart before taking possession, there is no sale between them.)
Al-Sarf is the sale of currencies for one another. Possession (qabd) in the session is a condition for its validity without disagreement. Ibn al-Mundhir said: Everyone we know of from the people of knowledge has reached a consensus that if the two parties in a currency exchange separate before they have taken possession from each other, the exchange is invalid (fasid). The basis for this is the saying of the Prophet (peace and blessings of Allah be upon him): "Gold for silver is usury (riba) unless it is hand-to-hand (ha'an bi-ha'an)." And his saying (peace and blessings of Allah be upon him): "Sell gold for silver as you wish, hand-to-hand." The Prophet (peace and blessings of Allah be upon him) forbade the sale of gold
(6) Omitted from the original (al-asl). (7) In the manuscripts: "fa-li-yashtari". (8) Sahq al-thiyab: worn-out, tattered clothing. (1) From here until his saying "bi-al-wariq" (for silver) later on, it is omitted from the original (al-asl). The editor (tahqiq) noted this. (2) Its citation (takhrij) was provided previously on page 63. (3) Its citation (takhrij) was provided previously on page 62.
بالمُسْلِمينَ، [وعلي هذا يُحْمَلُ مَنْعُ عمرَ نُفايَةَ بَيْتِ المالِ؛ لما فيه من التَّغْريرِ بالمُسْلِمينَ] (٦)، فإنَّ مُشْتَرِيَها ربَّما خَلَطها بِدراهمَ جَيِّدَةٍ، واشْتَرَى بها ممَّنْ لا يَعْرِفُ حالَها، ولو كانت ممَّا اصْطُلِحَ على إنْفاقِه، لم يكُنْ نُفايَةً. فإن قيل: فقد رُوِىَ عن عمرَ أنَّه قال: من زافَتْ عليه دراهمُه فَلْيَخْرُجْ بها إلى البَقيعِ، فَلْيَشْتَرِ (٧) بها سَحْقَ الثِّيابِ (٨). وهذا دَليلٌ على جَوازِ إنْفاقِ المَغْشوشَةِ التى لم يُصْطَلَحْ عليها. قلنا: قد قال أحمدُ: معنى زافَتْ عليه دراهمُه. أى نُفِيَتْ، ليس أنَّها زُيوفٌ فيَتَعَيَّنُ حَمْلُه على هذا جَمْعًا بين الرِّوَايَتَيْنِ عنه. ويَحْتَمِلُ أنَّه أرادَ ما ظَهَرَ غِشُّه، وبانَ زَيْفُه، بحيث لا يَخْفَى على أحَدٍ، ولا يَحْصُلُ بها تَغْريرٌ. وإن تَعَذَّرَ تَأْوِيلُها، تَعارَضَتِ الرِّوايَتانِ عنه، ويُرْجَعُ إلى ما ذَكَرْنا من المَعْنَى، ولا فَرْقَ بين ما كان غِشُّه ذا بَقاءٍ وثَباتٍ، كالرَّصاصِ، والنُّحاسِ، وما لا ثَباتَ له، كالزِّرْنيخِيَّةِ، والأندَرانِيَّةِ، وهو زِرْنيخٌ ونُورَةٌ يُطْلَى عليه فِضَّةٌ، فإذا دَخَلَ النَّارَ اسْتُهْلِكَ الغِشُّ، وذَهَبَ.
٧١٧ - مسألة؛ قال: (وَمَتَى انْصَرَفَ المُتَصَارِفَانِ قَبْلَ التَّقَابُضِ، فلا بَيْعَ بَيْنَهُمَا)
الصَّرْفُ: بَيْعُ الأَثْمانِ بعضِها ببعضٍ. والقَبْضُ فى المَجْلِسِ شَرْطٌ لِصِحَّتِه بغيرِ خِلافٍ. قال ابنُ المُنْذِرِ: أجْمَعَ كلُّ مَنْ نَحْفَظُ عنه من أهلِ العِلْمِ على أنَّ المُتَصارِفَيْنِ إذا افْتَرَقا قبلَ أن يَتَقابَضا، أنَّ الصَّرْفَ فاسِدٌ. والأصلُ فيه قولُ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "الذَّهَبُ بالوَرِقِ (١) رِبًا إلَّا هَاءَ وهَاءَ" (٢). وقولُه عليه السَّلامُ: "بِيعُوا الذَّهَبَ بالفِضَّةِ كيف شِئْتُمْ يَدًا بِيَدٍ" (٣). ونَهَى النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عن بَيْعِ الذَّهَبِ
(٦) سقط من: الأصل.(٧) فى النسخ: "فليشترى".(٨) سحق الثياب: الخلق البالى.(١) من هنا إلى قوله: "بالورق" الآتى سقط من الأصل. نقله نظر.(٢) تقدم تخريجه فى صفحة ٦٣.(٣) تقدم تخريجه فى صفحة ٦٢.
