And it is permissible when its drying is complete, [by] like for like. The implication of al-Khiraqi's words here is the permissibility of that, because the implication of his prohibition - peace be upon him - regarding the sale of dates for dates is the permissibility of selling each of them for its like, and because they are equal in condition in a manner where neither is exclusively prone to decrease, so it is permissible, like the sale of milk for milk, and dates for dates. Furthermore, because His saying - the Almighty -: {And Allah has permitted trade} (9) is general, from which the specified case has been excluded, which is the sale of dates for dates, and this is not in its meaning; thus, it remains upon its generality. What he mentioned [the opposing view] is not correct, for the disparity is significant, and one of them is exclusively prone to decrease, unlike our [current] issue. There is no harm in selling new [harvest] for old, because the disparity in that is slight and it is not possible to regulate it, so it is pardoned (10).
708 - Issue: He said: "And that which is fundamentally [sold by] measure may not be sold for something of its own genus by weight, nor that which is fundamentally [sold by] weight by measure."
There is no disagreement among the scholars regarding the obligation of equality in the sale of commodities in which disparity is prohibited, and that the equality considered is equality in measured items by measure and in weighed items by weight. Whenever this equality is realized, their difference in other respects does not matter. But if it is not found, the sale is not valid, even if they are equal in other respects. This is the opinion of Abu Hanifah, al-Shafi'i, and the majority of scholars; we know of no one who differed with them except Malik, who said: It is permissible to sell weighed items for each other by estimation (juzaf). We hold as evidence the saying of the Prophet - may God bless him and grant him peace -: "Gold for gold by weight for weight, silver for silver by weight for weight, wheat for wheat by measure for measure, and barley for barley by measure for measure." Narrated by al-Athram (1) in the hadith of 'Ubadah, and narrated by Abu Dawud (2), and its wording is: "Wheat for wheat is a mudy (3)
(9) Surah al-Baqarah, 275. (10) In [manuscript] M: "it is pardoned". (1) Narrated by al-Bayhaqi, in: The Chapter on the Consideration of Equality in That Which Was Weighed During the Time of the Prophet - may God bless him and grant him peace -..., The Book of Sales. Al-Sunan al-Kubra 5/291. (2) In: The Chapter on Currency Exchange, from the Book of Sales. Sunan Abi Dawud 2/223. It was also narrated by al-Nasa'i, in: The Chapter on the Sale of Barley for Barley, from the Book of Sales. Al-Mujtaba 7/242, 243. (3) The mudy; with a damma on the mim and a sukun on the dal: a measure of volume that holds nineteen sa's.
ويجوزُ إذا تَناهَى جَفافُه مِثْلًا بِمِثْلٍ. ومَفْهُومُ كلامِ الخِرَقِىِّ هاهُنا: إباحَةُ ذلك؛ لأنَّ مَفْهُومَ نَهْيِهِ عليه السَّلامُ عن بَيْعِ التَّمْرِ بالتَّمْرِ إباحةُ بَيْعِ كلِّ واحدٍ منهما بمِثْلِهِ، ولأنَّهما تَسَاوَيَا فى الحالِ على وجْهٍ لا يَنْفَرِدُ أحَدُهما بالنُّقْصَانِ، فجازَ، كَبَيْعِ اللَّبَنِ باللَّبَنِ، والتَّمْرِ بالتَّمْرِ، ولأنَّ قَوْلَه تَعَالَى: {وَأَحَلَّ اللَّهُ الْبَيْعَ} (٩) عامٌّ خَرَجَ منه المَنْصوصُ عليه، وهو بَيْعُ التَّمْرِ بالتَّمْرِ، وليس هذا فى مَعْناه، فبَقِىَ على العُمومِ، وما ذَكَرهُ لا يَصِحُّ، فإنَّ التَّفاوُتَ كثيرٌ، ويَنْفَرِدُ أحَدُهما بالنُّقْصانِ، بِخِلافِ مَسْألَتِنا. ولا بَأْسَ بِبَيْعِ الحديثِ بالعَتِيقِ؛ لأنَّ التَّفاوُتَ فى ذلك يَسيرٌ، ولا يُمْكِنُ ضَبْطُه، فَعُفِىَ (١٠) عنه.
٧٠٨ - مسألة؛ قال: (ولا يُباعُ مَا أَصْلُه الكَيْلُ بِشَىْءٍ مِنْ جِنْسِهِ وَزْنًا، ولا مَا أَصْلُه الوَزْنُ كَيْلًا)
لا خِلافَ بين أَهْلِ العِلْمِ فى وُجُوبِ المُماثلَةِ فى بَيْعِ الأَمْوالِ التى يَحْرُمُ التَّفاضُلُ فيها، وأنَّ المُساواةَ المَرْعِيَّةَ هى المُساواةُ فى المَكيلِ كَيْلًا وفى المَوْزُونِ وَزْنًا، ومَتَى تَحَقَّقَتْ هذه المُساواةُ، لم يَضُرَّ اخْتِلافُهُما فيما سِواها. وإن لم يُوجَدْ، لم يَصِحَّ البَيْعُ، وإن تَساويا فى غيرِها، وهذا قولُ أبى حنيفةَ، والشَّافِعِىِّ، وجُمْهورِ أهْلِ العِلْمِ، لا نَعْلَمُ أحدًا خالَفَهُم إلَّا مالكًا، قال: يَجُوزُ بَيْعُ المَوْزُوناتِ بَعْضِهَا بِبَعْضٍ جُزَافًا. ولنا، قولُ النبىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "الذَّهَبُ بالذَّهَبِ وَزْنًا بِوَزْنٍ، والفِضَّةُ بالفِضَّةِ وَزْنًا بِوَزْنٍ، والبُرُّ بالبُرِّ كَيْلًا بِكَيْلٍ، والشَّعِيرُ بالشَّعِيرِ كَيْلًا بِكَيْلٍ". رَوَاهُ الأَثْرَمُ (١) فى حَدِيثِ عُبَادَةَ، ورواه أبو دَاوُدَ (٢)، ولَفْظُه: "البُرُّ بالبُرِّ مُدْىٌ (٣)
(٩) سورة البقرة ٢٧٥.(١٠) فى م: "فيعفى".(١) وأخرجه البيهقى، فى: باب اعتبار التماثل فيما كان موزونا على عهد النبى -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-. . .، كتاب البيوع. السنن الكبرى ٥/ ٢٩١.(٢) فى: باب الصرف، من كتاب البيوع. سنن أبى داود ٢/ ٢٢٣.كما أخرجه النسائى، فى: باب بيع الشعير بالشعير، من كتاب البيوع. المجتبى ٧/ ٢٤٢، ٢٤٣.(٣) المدى؛ بضم الميم وسكون الدال: مكيال يسع تسعة عشر صاعا.
