as raw. It is narrated from Malik, Abu Yusuf, Muhammad, and Abu Thawr that there is no objection to selling flour for sawiq with disparity, because they are two different genera. Our position is that they are parts of one genus, so disparity between them is not permitted, just as it is not permitted between flour and flour, or sawiq and sawiq (12).

Section: As for what contains other things, such as bread and other items, it is of two types. The first is that the ingredient other than the main one is not intended in itself, but is added to it (13) for its benefit, such as bread and starch. It is permissible to sell each of them for its own type if they are equal in dryness and moisture. Equality in weight is considered, because it is the standard for estimating it customarily, and it is not possible to measure it by volume. Malik said: If one exercises caution that it be equivalent for equivalent, then there is no objection, even if it is not weighed. Al-Awza'i and Abu Thawr held the same view. It is narrated from Abu Hanifa: There is no objection to trading a loaf for two loaves. Al-Shafi'i said: It is not permissible to sell some of it for some of it under any condition, unless it dries, is ground into fine powder, and sold by volume; regarding this, there are two opinions. This is because it is a measurable item in which equality is required, yet its measurement by volume is impossible, so equality is unattainable. Also, because each of them contains elements from outside its genus, it is not permissible to sell it for it (13), like adulterated gold and silver and other such items. Our position, regarding the obligation of equality, is that it is a foodstuff that is weighed, so disparity in it is forbidden, like meat and milk. Whenever equality is mandatory, knowledge of the reality of equality in the legal standard becomes mandatory, just as with wheat for wheat and flour for flour. Our position against al-Shafi'i is that most of its benefit is in the state of its moisture, so it is permissible to sell it for it, like milk for milk. It is not impossible for it to be a weighable item whose origin is not weighable, like meat and oils. It is not permissible to sell fresh for dry, because of the distinct deficiency in one of them in the latter state; thus, it resembles fresh dates for dried dates. The increase in the effect of fire on one of them more than the other while they are moist does not prevent [the sale] if it is not significant, because that is trivial and cannot be avoided; it resembles the sale of fresh items for old ones. Nor is it required that what is contained in it of salt and water [be equal]; for that is not intended in it and is desired for its benefit, so it is like salt in sesame oil. If the bread dries, is ground, and made into crumbs, it is sold for its equal by volume; because it is now possible to measure it by volume, it returns to its origin. Ibn Aqil said: There is another view, which is that it is sold by weight, because it has transitioned into that state. The second type is what contains other ingredients that are intended, such as harisah, khazirah (14), faludhaj, bread with spices, khushkananj (15), sanbusak (16), and the like. It is not permissible to sell some of it for some of it, nor to sell one type for another type, because each of them includes what is not of its genus, and it is intended, such as the meat in harisah, the honey and water in faludhaj, and the fat in khazirah. Disparity abounds in this, so equality is not verified. If equality is not possible in one type, it is even more so in two types.

Section: The ruling for barley and other grains is the same as the ruling for wheat. It is permissible to sell wheat and its manufactured products for other grains and their manufactured products, due to the lack of a requirement for equality between them. And Allah knows best.