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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 6 · Page 77Section

Translation · EN

There is no disagreement among the scholars that we are aware of regarding the necessity of equality when exchanging dates for dates, and all other items mentioned in the report, whether the types are the same or different.

Section: If two things that share a specific name belong to two different origins, they are two [distinct] genera. This includes flours, breads, vinegars, oils, and the juices of various substances; all of these are different genera due to the difference in their origins. It has been narrated from Ahmad that date vinegar and grape vinegar are one genus, and this was also narrated from Malik, because the specific name encompasses both. The correct view, however, is that they are two genera because they originate from two different sources; thus, they are two genera, similar to wheat flour and barley flour. The argument presented for the other narration is invalidated by all the derivatives of the origins we have mentioned. Every type is built upon its origin. So, if two things are from two [different] origins, they are two genera. Therefore, olive oil, terebinth oil, and radish oil are [distinct] genera. Fish oil, sesame oil, walnut oil, almond oil, and seed oil are [distinct] genera. Bee honey and cane honey are two genera. Date palm fruit and tamarind are two genera. Every two things that have the same origin are one genus, even if their purposes differ. Thus, rose oil, violet oil, lily oil, and jasmine oil, if they are from one [base] oil, are one genus. This is the correct view in the school of Al-Shafi‘i. He has another opinion, which is that usury does not apply to them because they are not intended for food. Abu Hanifah said: They are [distinct] genera because their purposes differ. Our position is that they are all sesame oil that has been perfumed with these aromatic plants, and therefore attributed to them; they do not become [distinct] genera, just as if any other types of genera were perfumed. As for their argument that these aromatic plants are not intended for food: we say they are suitable for food, but are reserved for what is superior to them; thus, they do not cease to be food [in nature] simply by being suitable for something else. Their claim that they are [distinct] genera is invalid because they come from one origin and are covered by one name; therefore, they are one genus, like the types of dates and wheat.

Section: A single genus may encompass two genera, such as dates, which encompass the pits and the [flesh], which are two genera; and milk, which encompasses the buttermilk and the butter, which are two genera. As long as they remain connected in their natural state, they are one genus. Once one of them is separated from the other, they become two genera, and their ruling is that of two original, distinct genera.

Arabic (Source)

ولا خِلافَ بين أهْلِ العِلْمِ عَلِمْناهُ فى وُجوبِ المُساواةِ فى التَّمْرِ بالتَّمْرِ، وسائِرِ ما ذُكِرَ فى الخَبَرِ، مع اتِّفاقِ الأنواعِ، واخْتِلافِها.

فصل: فإن كان المُشْتَرِكانِ فى الاسْمِ الخاصِّ من أصلَيْنِ مُخْتَلِفَيْنِ، فهما جِنْسانِ؛ كالأدِقَّةِ، والأخْبازِ، والخُلولِ، والأدهانِ، وعَصيرِ الأشياءِ المُخْتَلِفَةِ، كلُّها أجناسٌ مُخْتَلِفَةٌ باختلافِ أُصولِها. وحُكِىَ عن أحْمَدَ، أنَّ خَلَّ التَّمْرِ، وخَلَّ العِنَبِ، جِنْسٌ. وحُكِىَ ذلك عن مَالِكٍ؛ لأنَّ الاسْمَ الخاصَّ يَجْمَعُهما. والصَّحِيحُ أنَّهما جِنْسانِ؛ لأنَّهما من أصْلَيْنِ مُخْتَلِفَيْنِ، فكانا جِنْسَيْنِ، كَدَقيقِ الحِنْطَةِ، ودَقيقِ الشَّعيرِ. وما ذُكِرَ لِلرِّوايةِ الأُخْرَى مُنْتَقِضٌ بسائِرِ فُروعِ الأُصولِ التى ذَكَرْناها. وكلُّ نَوْعٍ مَبْنىٌّ على أَصْلِه، فإذا كانَ شَيْئانِ من أَصْلَيْنِ فهما جِنْسانِ، فزَيْتُ الزَّيْتُونِ، وزَيْتُ البُطْمِ، وزَيْتُ الفُجْلِ، أجْنَاسٌ. ودُهْنُ السَّمَكِ، والشَّيْرَجُ، ودُهْنُ الجَوْزِ، ودُهْنُ اللَّوْزِ، والبَزْرِ، أجْنَاسٌ. وعَسَلُ النَّحْلِ، وعَسَلُ القَصَبِ، جِنْسَانِ. وتَمْرُ النَّخْلِ، وتَمْرُ الهِنْدِ، جِنْسانِ. وكلُّ شَيْئَيْنِ أصلُهما واحِدٌ فهما جِنْسٌ واحِدٌ، وإنِ اخْتَلَفَتْ مقاصِدُهما؛ فدُهْنُ الوَرْدِ، والبَنَفْسَجِ، والزِّئْبَقِ، ودُهْنُ اليَاسَمِينِ، إذا كانت من دُهْنٍ واحِدٍ، فهى جِنْسٌ واحِدٌ. وهذا الصَّحيحُ من مذهبِ الشَّافِعِىِّ، وله قولٌ آخَرُ: لا يَجْرِى الرِّبا فيها؛ لأنَّها لا تُقْصَدُ للأكْلِ. وقال أبو حنيفةَ: هى أجْناسٌ؛ لأنَّ مَقاصِدَها مُخْتَلِفَةٌ. ولنا، أنَّها كلَّها شَيْرَجٌ، وإنَّما طُيِّبَتْ بهذه الرَّيَاحينِ، فَنُسِبَتْ إليها، فلم تَصِرْ أجناسًا، كما لو طُيِّبَ سائِرُ أنواعِ الأجناسِ. وقَوْلُهم: لا تُقْصَدُ الرَّياحينُ للأكْلِ. قلنا: هى صَالِحَةٌ للأكْلِ، وإنَّما تُعَدُّ لما هو أعْلَى منه، فلا تَخْرُجُ عن كَوْنِها مَأْكولَةً بِصلاحِها لغيرِه. وقَوْلُهم: إنَّها أجْناسٌ. لا يَصِحُّ؛ لأنَّها من أصْلٍ واحِدٍ، ويَشْمَلُها اسْمٌ واحِدٌ، فكانت جِنْسًا، كأنواعِ التَّمْرِ، والحِنْطَةِ.

فصل: وقد يكونُ الجِنْسُ الواحِدُ مُشْتَمِلًا على جِنْسَيْنِ، كالتَّمْرِ، يَشْتَمِلُ على النَّوَى وغيرِه، وهما جِنْسانِ، واللَّبَنِ، يَشْتَمِلُ على المَخِيضِ والزُّبْدِ، وهما جِنْسانِ، فما داما مُتَّصِلَيْنِ اتِّصالَ الخِلْقَةِ فهما جِنْسٌ واحِدٌ، فإذا مُيِّزَ أحَدُهما من

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