Section: Regarding the sale of leeches (al-'alaq) (10) that are utilized, such as those placed on the face of someone with melasma (11) to suck blood, and worms left on a fishhook to catch fish, there are two opinions. The most correct of them is that their sale is permitted due to the benefit derived from them; they are like fish. The second is that it is not permitted because they are not utilized except rarely, so they resemble things that hold no benefit.
Section: It is permitted to sell silkworms and their eggs (bizr) (12). Abu Hanifa said, in a report from him: If there is silk with the silkworms, its sale is permitted, otherwise not; because the silkworm itself is not utilized, so it is like insects. It is also said: The sale of its eggs is not permitted. Our position is that the silkworm is a pure animal, and it is permitted to keep it for the purpose of possessing what it produces; it resembles livestock. Furthermore, the worm and its eggs are pure and utilized, so their sale is permitted, like cloth. His statement that 'it is not utilized in itself' is invalidated by livestock, from which no benefit is obtained except for the offspring, and it is distinct from insects which have no benefit at all, for the benefit of these is great, as silk—which is among the most noble of worldly garments—is obtained from them.
Section: It is permitted to sell bees if one observes them confined in such a way that they cannot escape. Abu Hanifa said: It is not permitted to sell them separately, for the reason he mentioned regarding silkworms. Our position is that it is a pure animal from whose bellies comes a drink containing benefits for people, so it is permitted to sell it, like livestock. Our colleagues differed regarding their sale while in their hives. Al-Qadi said: It is not permitted because it is not possible to observe all of them, and because they are never free of honey which would be sold with them, and that is unknown. Abu al-Khattab said: It is permitted to sell them in their hives or separately from them, for it is possible to observe them in their hives if the top is opened, and one can know their abundance or scarcity; the concealment of some of them does not prevent the validity of its sale, just like a pile of grain (subra), or as if it were in a container, for some of it is over the rest and only the exterior is seen. The honey enters the sale as a secondary inclusion, so its uncertainty causes no harm, like the foundations of walls. If it is not possible to observe the bees because they are hidden by their combs and are not known, it is not permitted to sell them due to their uncertainty.
(10) Al-'alaq: A small red worm found in water that attaches to the body. (11) Al-kalaf: A discoloration that appears on the skin, changing its complexion. (12) Dropped from the original. The author of Al-Misbah said: Their use of the term 'bizr al-qazz' (silkworm eggs) for some worms is metaphorical, based on a comparison to the seeds (bizr) of vegetables, because it grows like vegetation. Al-Misbah al-Munir (B-Z-R).
فصل: وفى بَيْعِ العَلَقِ (١٠) التى يُنْتَفَعُ بها، مثلُ التى تُعَلَّقُ على وَجْهِ صاحِبِ الكَلَفِ (١١)، فتَمُصُّ الدَّمَ، والدِّيدان التى تُتْرَكُ فى الشَّصِّ، فَيُصادُ بها السَّمَكُ، وَجْهانِ؛ أصَحُّهُما جَوازُ بَيْعِها؛ لِحُصُولِ نَفْعِها، فهى كالسَّمَكِ. والثانى، لا يجوزُ؛ لأنَّها لا يُنْتَفَعُ بها، إلَّا نادِرًا، فأشْبَهَتْ ما لا نَفعَ فيه.
فصل: ويجُوزُ بَيْعُ دُودِ القَزِّ، وبَزْرِهِ (١٢). وقال أبو حنيفةَ، فى رِوايةٍ عنه: إن كان مع دُودِ القَزِّ قَزٌّ، جازَ بَيْعُه، وإلَّا فلا؛ لأنَّه لا يُنْتَفَعُ بِعَيْنِه، فهو كالحَشَرَاتِ. وقيل: لا يجوزُ بَيْعُ بَزْرِهِ. ولَنا، أنَّ الدُّودَ حَيَوانٌ طاهِرٌ يجوزُ اقْتِناؤُه؛ لِتَمَلُّكِ ما يَخْرُجُ منه، أشْبَهَ البَهائِمَ، ولأنَّ الدُّودَ وبَزْرَه طاهِرٌ، مُنْتَفَعٌ به، فجازَ بَيْعُه، كالثَّوْبِ. وقولُه: لا يُنْتَفَعُ بِعَيْنِه. يَبْطُلُ بالبَهائِمِ التى لا يَحْصُلُ منها نَفْعٌ، سِوَى النِّتاجِ، ويُفارِقُ الحَشَراتِ، التى لا نَفْعَ فيها أصْلًا، فإنَّ نَفْعَ هذه كَثِيرٌ؛ لأنَّ الحَرِيرَ الذى هو أشْرَفُ مَلابِس الدُّنْيَا، إنَّما يَحْصُلُ منها.
فصل: ويجوزُ بَيْعُ النَّحْلِ إذا شاهَدَها مَحْبُوسَةً، بحيث لا يُمْكِنُها أن تَمْتَنِعَ. وقال أبو حنيفةَ: لا يجوزُ بَيْعُها مُنْفَرِدَةً؛ لما ذَكَرَ فى دُودِ القَزِّ. ولَنا، أنَّه حَيَوانٌ طاهِرٌ، يَخْرُجُ من بُطُونِها شَرابٌ فيه مَنافِعُ للنَّاسِ، فجَازَ بَيْعُه، كبَهِيمَة الأنْعَامِ. واخْتَلَفَ أصْحابُنا فى بَيْعِها فى كِواراتِها، فقال القاضِى: لا يجوزُ؛ لأنَّه لا يُمْكِنُ مُشاهَدَةُ جَمِيعِها، ولأنَّها لا تَخْلُو من عَسَلٍ يكون مَبِيعًا معها، وهو مَجْهُولٌ. وقال أبو الخَطَّابِ: يجُوزُ بَيْعُها فى كِواراتِها، ومُنْفَرِدَةً عنها، فإنَّه يُمكنُ مُشاهَدَتُها فى كِواراتِها إذا فُتِحَ رَأْسُها، ويُعْرَفُ كَثْرَتُه من قِلَّتِه، وخَفاءُ بعضِه لا يَمْنَعُ صِحَّةَ
(١٠) العلق: دويدة حمراء تكون فى الماء، تعلق بالبدن.(١١) الكلف: لون يعلو الجلد، فيغير بشرته.(١٢) سقط من الأصل.قال فى المصباح: وقولهم لبعض الدود بزر القز مجاز على التشبيه ببزر البقل لأنه ينبت كالبقل. المصباح المنير (ب ز ر).