And the sale is prohibited. The companions of al-Shafi'i said: If the adulterant is of a type that has no value, it is permissible to purchase with it; if it is of a type that has value, there are two views regarding the permissibility of spending it. Those who prohibited the spending of adulterated currency argued using the saying of the Prophet (peace and blessings of Allah be upon him): "Whoever deceives us is not of us." Also, because Umar (may Allah be pleased with him) prohibited the sale of the dregs of the treasury (bayt al-mal). And because its intended object is unknown, it is similar to the dust of goldsmiths. It is more appropriate to interpret the statement of Ahmad regarding permissibility as applying specifically to cases where the adulteration is manifest and has become a matter of custom; for dealing with such is permissible, as it involves nothing more than its consisting of two types, in which there is no gharar (uncertainty/hazard), so it does not prevent their sale, just as if they were distinct. Furthermore, this is widespread across the ages, practiced among them without objection; and in its prohibition lies hardship and harm. Purchasing with it is not deception of the Muslims, nor is it misleading them, and its intended object is manifest, visible, and known, unlike the dust of goldsmiths. The narration of prohibition is interpreted as applying to that whose adulteration is hidden and which leads to confusion, for that leads to deceiving the Muslims. Ahmad pointed to this in the case of a man who had counterfeit dirhams accumulated with him; what should he do with them? He said: 'Melt them down.' It was said to him: 'Shall he sell them for dinars?' He said: 'No.' It was said: 'Shall he sell them for fulus?' He said: 'No.' It was said: 'For merchandise?' He said: 'No, for I fear that he may deceive a Muslim with them.' It was said to Abu Abd Allah: 'Should he give them away in charity?' He said: 'I fear that he may deceive a Muslim with them.' He further said: 'It is not befitting for him, for he would be deceiving the Muslims with them. I do not say it is haram, because it is based on an interpretation, and I only disliked it because he would be deceiving a Muslim with it.' He thus explicitly stated that he only disliked it due to the deception of the Muslims contained therein.
(4) In M addition: "of". (5) Narrated by Muslim, in: The Chapter on the saying of the Prophet (peace and blessings of Allah be upon him): "Whoever deceives us is not of us," from the Book of Faith. Sahih Muslim 1/99. And Abu Dawud, in: The Chapter on the prohibition of deception, from the Book of Sales. Sunan Abi Dawud 2/244. And al-Tirmidhi, in: The Chapter on what has been narrated regarding the dislike of deception in sales, from the Chapters on Sales. 'Aridat al-Ahwadhi 6/55. And Ibn Majah, in: The Chapter on the prohibition of deception, from the Book of Trade. Sunan Ibn Majah 2/749. And al-Darimi, in: The Chapter on the prohibition of deception, from the Book of Sales. Sunan al-Darimi 2/248. And Imam Ahmad, in: al-Musnad 2/50, 242, 417, 3/466, 4/45.
والبَيْعُ حَرامٌ. وقال أصحابُ الشَّافِعِىِّ: إن كان الغِشُّ ممَّا لا قِيمَةَ له، جازَ الشِّراءُ بها، وإن كان (٤) ممَّا له قِيمَةٌ، ففى جَوَازِ إِنْفاقِها وَجْهانِ، واحْتَجَّ مَنْ مَنَعَ إنْفاقَ المَغْشوشَةِ بقَولِ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "مَنْ غَشَّنَا فَلَيْسَ مِنَّا" (٥). وبأَنَّ عمرَ -رَضِىَ اللهُ عنه- نَهَى عن بَيْعِ نُفايَةِ بَيْتِ المالِ. ولأنَّ المَقْصودَ فيه مَجْهولٌ، أشْبَهَ تُرابَ الصَّاغَةِ، والأوْلَى أن يُحْمَلَ كَلامُ أحمدَ فى الجَوازِ على الخُصوصِ فيما ظَهَرَ غِشُّهُ، واصْطُلِحَ عليه، فإنَّ المُعامَلَةَ به جائِزَةٌ، إذ ليس فيه أكْثَرُ من اشْتِمالِه على جِنْسَيْنِ لا غَرَرَ فيهما، فلا يَمْنَعُ من بَيْعِهِمَا، كما لو كانا مُتَمَيِّزَيْنِ. ولأنَّ هذا مُسْتَفيضٌ فى الأعْصارِ، جَارٍ بينهم من غيرِ نَكيرٍ، وفى تحريمِهِ مَشَقَّةٌ وضَرَرٌ، وليس شِراؤُه بها غِشًّا لِلْمُسْلِمينَ، ولا تَغْريرًا لهم، والمَقْصودُ منها ظاهِرٌ مَرْئىٌّ مَعْلُومٌ، بخِلَافِ تُرابِ الصَّاغَةِ. ورِوايَةُ المَنْعِ مَحْمولَةٌ على ما يَخْفَى غِشُّه، ويَقَعُ اللَّبْسُ به، فإنَّ ذلك يُفْضى إلى التَّغْريرِ بالمُسْلِمينَ، وقد أشارَ أحمدُ إلى هذا فى رَجُلٍ اجْتَمَعَتْ عنده دراهمُ زُيُوفٌ، ما يَصْنَعُ بها؟ قال: يَسْبِكُها. قيل له: فَيَبيعُها بِدنانيرَ؟ قال: لا. قيل: يَبيعُها بِفُلوسٍ؟ قال: لا. قيل فبِسِلْعَةٍ؟ قال: لا، إنِّى أخافُ أن يَغُرَّ بها مُسْلِمًا. قيل لأبى عبدِ اللهِ: أيَتَصَدَّقُ بها؟ قال: إنِّى أخافُ أن يَغُرَّ بها مُسْلِمًا. وقال: ما يَنْبَغِى له؛ لأنَّه يَغُرُّ بها المُسْلِمينَ، ولا أقول إنَّه حَرَامٌ؛ لأنَّه على تَأْويلٍ، وذلك إنَّما كَرِهْتُه؛ لأنَّه يَغُرُّ بها مُسْلِمًا. فقد صَرَّحَ بأنَّه إنَّما كَرِهَهُ لما فيه من التَّغْريرِ
(٤) فى م زيادة: "من".(٥) أخرجه مسلم، فى: باب قول النبى -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "من غشنا فليس منا"، من كتاب الإيمان. صحيح مسلم ١/ ٩٩. وأبو داود، فى: باب فى النهى عن الغش، من كتاب البيوع. سنن أبى داود ٢/ ٢٤٤. والترمذى، فى: باب ما جاء فى كراهية الغش فى البيوع، من أبواب البيوع. عارضة الأحوذى ٦/ ٥٥. وابن ماجه، فى: باب النهى عن الغش، من كتاب التجارات. سنن ابن ماجه ٢/ ٧٤٩. والدارمى، فى: باب فى النهى عن الغش، من كتات البيوع. سنن الدارمى ٢/ ٢٤٨. والإمام أحمد، فى: المسند ٢/ ٥٠، ٢٤٢، ٤١٧، ٣/ ٤٦٦، ٤/ ٤٥.
