its sale, just like a pile of grain (subra), or as if it were in a container, for some of it lies over the rest and only the exterior is observed. The honey enters the sale as a secondary inclusion, so its uncertainty causes no harm, just 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.

Section: Al-Khiraqi mentioned that tiriyaq (theriac/antidote) is not to be eaten because snake meat is included in it. According to this, its sale is not permitted because its benefit is only obtained through eating it, which is forbidden; thus, it is devoid of any lawful benefit, and its sale is not permitted, just like carrion. It is also not permitted to use it for medical treatment, nor to use snake venom. As for venom from weeds and plants, if it is not utilized or if a small amount of it is lethal, its sale is not permitted due to the lack of its benefit. However, if it is utilized and it is possible to use small amounts of it for treatment, such as colocynth (saqamuniya), its sale is permitted because it is pure and utilized, thus resembling other edible things.

Section: It is not permitted to sell the skin of carrion before tanning, according to a single opinion, as stated by Ibn Abi Musa. Regarding its sale after tanning, there is disagreement. Harb narrated from Ahmad that he said: "The Prophet (may Allah bless him and grant him peace) forbade the price of a dog (13)." As for other things, such as the feathers of a bird of prey that has talons, or some skins of predatory animals that have fangs, the sale of these is easier, because the Prophet (may Allah bless him and grant him peace) only forbade the consumption of their meat. The correct view from him is that it is not permitted. This is based on the ruling that the skins of carrion are impure and that they do not become pure through tanning, and we have already mentioned that in its respective chapter.

Section: As for the sale of the milk of human females, Ahmad said: "I dislike it." Our colleagues differed regarding its permissibility. The apparent meaning of Al-Khiraqi’s statement is its permissibility, due to his saying: "Everything that contains benefit." This is the opinion of Ibn Hamid and the school of Al-Shafi'i. A group of our colleagues went towards prohibiting its sale, which is the school of Abu Hanifa and Malik, because it is a fluid originating from a human, so its sale is not permitted, like sweat, and because it is from a human, thus resembling their other parts. The first view is more correct, because it is pure milk that is utilized, so its sale is permitted, like the milk of a sheep. Furthermore, it is permitted to take compensation for it in the hiring of a wet nurse, so it resembles (other) benefits. It is distinct from sweat, for there is no benefit in that; that is why the sweat of a sheep is not sold, whereas its milk is. As for other parts of a human, it is permitted to sell them; indeed, it is permitted to sell a male slave and a female slave, and it is only forbidden to sell a free person because they are not owned, and it is forbidden to sell a severed limb because there is no benefit in it.