and black grapes, as well as pears, so its suitability is [defined] by that. If the grapes are white, its suitability is when it becomes translucent (tatamawwah), which is when the sweet liquid appears in it, it softens, and its color turns yellow. If it is of the type that does not change color, such as apples and the like, then [its suitability is] when it becomes sweet or matures. If it is a melon or similar, it is when ripening appears in it. If it is of the type that does not change color and is eaten when mature, both small and large, such as cucumbers and squash, then its suitability is when it reaches the point where it is customarily eaten. The Qadi and the Shafi'i scholars said: [It is when] it reaches its full size. Our statement is more appropriate for its suitability than what they said; for the appearance of the suitability of a thing is its inception, while the completion of its size is the end of its suitability. Furthermore, the appearance of suitability in fruit precedes the time of harvesting, so it is not permissible for the appearance of suitability—in cases measured against it—to be linked to its customary cutting. Unless they mean by "full size" its reaching the state where it is customarily harvested, then it is as we have mentioned. What we have said in this section is the position of Malik, al-Shafi'i, and many of the scholars, or is close to it. Ata' said: It should not be sold until a little or a lot of the dates have been eaten. Similar things have been narrated from Ibn Umar and Ibn Abbas. Perhaps they intended its suitability for eating, so its meaning returns to what we have said; for Ibn Abbas said: The Messenger of Allah (may Allah bless him and grant him peace) forbade the sale of palm trees until they [can] be eaten from, or [until] they are eaten. Muttafaq 'alayh. If they intended the reality of eating, what we mentioned is more appropriate; for what they narrated may refer to its suitability for eating, so it is interpreted as such, in agreement with the majority of the reports, which is what was narrated from the Prophet (may Allah bless him and grant him peace) that he forbade the sale of fruit until it matures (tateeb). Muttafaq 'alayh. And he forbade the sale of fruit until it shows coloring (tazhu). It was said: What does it mean to show coloring? He said:
(2) In the original manuscript: "yashfu". (3) Recorded by al-Bukhari, in: The Chapter on Salam to Someone Who Does Not Possess the Commodity, and The Chapter on Salam in Date Palms, from the Book of Salam. Sahih al-Bukhari 3/112, 113. And by Muslim, in: The Chapter on the Prohibition of Selling Fruits Before Their Suitability Becomes Apparent Without the Condition of Harvesting, from the Book of Sales. Sahih Muslim 3/1167. It was also recorded by Imam Ahmad, in: al-Musnad 1/341. (4) In the original manuscript: "al-thamar". (5) Recorded by al-Bukhari, in: The Chapter on Selling Fruit on the Tops of Palm Trees for Gold and Silver, from the Book of Sales. Sahih al-Bukhari 3/99. And by Muslim, in: The Chapter on the Prohibition of Selling Fruits Before Their Suitability Becomes Apparent Without the Condition of Harvesting, and the Chapter on the Prohibition =
والعِنَبِ الأسْوَدِ، والإِجَاصِ، فَبُدُوُّ صلاحِه بذلك. وإنْ كان العِنَبُ أبْيَضَ، فصلاحُه بِتَمَوُّهِه؛ وهو أنْ يَبْدُوَ فيه الماءُ الحُلْوُ، ويَلِينَ، ويَصْفَرَّ (٢) لَوْنُه. وإنْ كان ممّا لا يَتَلَوَّنُ، كالتُّفّاحِ ونَحْوِه، فبِأنْ يَحْلُوَ، أو يَطِيبَ. وإنْ كان بِطِّيخًا، أو نحوَه، فبأنْ يَبْدُوَ فيه النُّضْجُ. وإنْ كان ممّا لا يَتَغَيَّرُ لَوْنُه، ويُؤْكَلُ طَيِّبًا، صِغارًا وكِبارًا، كالقِثّاءِ والخِيارِ، فصَلاحُه بُلُوغُه أنْ يُؤْكَلَ عادَةً. وقال القاضى، وأصْحابُ الشَّافِعِيِّ: بُلُوغُه أنْ يَتَناهَى عِظَمُهُ. وما قُلْناه أشْبَهُ بصلاحِه ممّا قالُوه؛ فإنَّ بُدُوُّ صلاحِ الشَّىْءِ ابْتِداؤُه، وتَناهِى عِظَمِه آخِرُ صلاحِه. ولأنّ بُدُوَّ الصَّلاحِ في الثَّمَرِ يَسْبِقُ حالَ الجِزازِ، فلا يجوزُ أنْ يُجْعَلَ بُدُوُّ الصَّلاحِ فيما يُقاسُ عليه بِسَبْقِه قَطْعَه عادَةً؛ إلَّا أنْ يُريدُوا بِتَناهِى عِظَمِه انْتِهاءَه إلى الحالِ التى جَرَتِ العادَةُ بأخْذِه فيها، فيكُونُ كما ذَكَرْنا. وما قُلْنا في هذا الفَصْلِ فهو قَوْلُ مالِكٍ، والشَّافِعِيِّ، وكثيرٍ مِن أهلِ العلمِ، أو مُقارِبٌ له. وقال عَطاءٌ: لا يُباعُ حتى يُؤْكَلَ مِن التَّمْرِ قَلِيلٌ، أو كَثِيرٌ. ورُوِىَ نحوُه عن ابن عُمَرَ، وابن عَبّاسٍ. ولعلَّهم أرادوا صلاحَه للأكْلِ، فيَرْجِعُ مَعْناه إلى ما قُلْنا؛ فإنَّ ابنَ عَبّاسٍ قال: نَهَى رسولُ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عن بَيْعِ النَّخْلِ حتى يَأْكُلَ منه، أو يُؤْكَلَ. مُتَّفَقٌ عليه (٣). وإنْ أرادوا حَقِيقَةَ الأَكْلِ كان ما ذَكَرْنا أوْلَى؛ لأنَّ ما رَوَوْه يَحْتَمِلُ صلاحَه للأكلِ، فيُحْمَلُ على ذلك، مُوافَقَةً لأكثرِ الأخبارِ، وهو ما رُوِىَ عن النَّبيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، أنّه نَهَى عن بَيْعِ الثَّمَرَةِ (٤) حتى تَطِيبَ. مُتَّفَقٌ عليه (٥). ونَهَى أنْ تُباعَ الثَّمَرَةُ حتى تَزْهُوَ. قيل: وما تَزْهُو؟ قال:
(٢) في الأصل: "يصفو".(٣) أخرجه البخاري، في: باب السلم إلى من ليس عنده أصل، وباب السلم في النخل، من كتاب السلم. صحيح البخاري ٣/ ١١٢، ١١٣. ومسلم، في: باب النهى عن بيع الثمار قبل بدو صلاحها بغير شرط القطع، من كتاب البيوع. صحيح مسلم ٣/ ١١٦٧.كما أخرجه الإمام أحمد، في: المسند ١/ ٣٤١.(٤) في الأصل: "الثمر".(٥) أخرجه البخاري، في: باب بيع الثمر على رؤوس النخل بالذهب والفضة، من كتاب البيوع. صحيح البخاري ٣/ ٩٩. ومسلم، في: باب النهى عن بيع الثمار قبل بدو صلاحها بغير شرط القطع، وباب النهى =
