are equal in the intended component and in other aspects, and it does not lead to disparity (tafadul) through distribution by value, because the adulteration is not intended, so it is as if it has no value.
Section: If one gives him a dirham and says: "Give me for half of this dirham half a dirham, and for its [other] half, fulus (copper coins) or another item," it is permissible because he purchased a half for a half, and they are equal, so it is valid, just as if he had given him two dirhams and said: "Sell me for this dirham fulus, and give me for the other two halves." If he says: "Give me for this dirham a half and fulus," it is also permissible because that is its meaning, and because that does not lead to disparity through distribution by value; for the value of the half that is in the dirham is certainly equal to the value of the half that is with the fulus, and the value of the fulus is equal to the value of the other half.
Section: Anything that comprises two genera by its original nature—such as dates that include the pit and what is upon it, or an animal that includes meat, fat, and other things, and similar items—when it is exchanged for its like, its sale is permissible, and no regard is given to what is inside it, for the Prophet (peace and blessings of Allah be upon him) permitted the sale of dates for dates, and an animal for an animal, even though he knew they both contained what they contained. If one sells that for a species not intended within it, such as selling dates that contain pits for pits, there are two narrations from Ahmad, which we have already mentioned. As for honey before it is refined, our companions said: It is not permissible to sell some of it for others because it comprises honey and wax, which is by the act of the bees, so it resembles the decorated sword.
Section: Usury is prohibited in the Abode of War (Dar al-Harb) just as it is prohibited in the Abode of Islam (Dar al-Islam). This is the opinion of Malik, al-Awza'i, Abu Yusuf, al-Shafi'i, and Ishaq. Abu Hanifa said: Usury does not apply
(23) Its source was previously cited on page 54. (24) Its source was previously cited on page 65. (25) In manuscript M: "ishtimaluha" (its inclusion).
تَمَاثَلا فى المَقْصُودِ وفى غيرهِ، ولا يُفْضِى إلى التَّفاضُلِ بالتَّوْزِيعِ بالقِيمَةِ؛ لِكَوْنِ الغِشِّ غيرَ مَقْصُودٍ، فكأنه لا قِيمَةَ له.
فصل: ولو دَفَعَ إليه درهمًا، فقال: أعْطِنِى بِنِصْفِ هذا الدِّرهمِ نِصْفَ درهمٍ، وبِنِصْفِه فُلُوسًا، أو حاجَةً أُخْرَى. جَازَ؛ لأنَّه اشْتَرَى نِصْفًا بِنِصْفٍ، وهما مُتَساوِيانِ، فصَحَّ، كما لو دَفَعَ إليه دِرْهَمَيْنِ، وقال: بِعْنِى بهذا الدرهمِ فُلُوسًا، وأَعْطِنِى بالآخَرِ نِصْفَيْنِ. وإن قال: أَعْطِنِى بهذا الدِّرهمِ نِصْفًا وفُلُوسًا. جازَ أيضًا؛ لأنَّ مَعْناهُ ذلك، ولأنَّ ذلك لا يُفْضِى إلى التَّفاضُلِ بالتَّوْزِيعِ بالقِيمَةِ؛ فإنَّ قِيمَةَ النِّصْفِ الذى فى الدرهمِ، كقِيمَةِ النِّصْفِ الذى مع الفُلُوسِ يَقِينًا، وقِيمَةُ الفلُوسِ، كَقِيمَةِ النِّصْفِ الآخَرِ، سواءٌ.
فصل: وما كان مُشْتَمِلًا على جِنْسَيْنِ بأصْلِ الخِلْقَةِ، كالتَّمْرِ الذى اشْتَمَلَ على النَّوَى وما عليه، والحَيَوانِ المُشْتَمِلِ على لَحْمٍ وشَحْمٍ وغيرِه، وأشْباهِ ذلك، فهذا إذا قُوبِلَ بِمِثْلِه، جازَ بَيْعُه به، ولا نَظَرَ إلى ما فيه، فإنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أجازَ بَيْعَ التَّمْرِ بالتَّمْرِ (٢٣)، والحَيَوَانِ بالحَيَوانِ (٢٤). وقد عَلِمَ اشْتِمالَهُما (٢٥) على ما فيهما، ولو باعَ ذلك بِنَوْعٍ غيرِ مَقْصُودٍ فيه، كَبَيْعِ التَّمْرِ الذى فيه النَّوَى بالنَّوَى، ففيه عن أحمدَ رِوَايَتانِ، قد ذَكَرْناهما فيما مَضَى، فأمَّا العسلُ قبل تَصْفِيَتِه، فقال أصْحابُنا: لا يجوزُ بَيْعُ بَعْضِه بِبَعْضٍ؛ لاشْتِمَالِه على عَسَلٍ وشَمْعٍ، وذلك بِفِعْلِ النَّحْلِ، فأشْبَهَ السَّيْفَ المُحَلَّى.
فصل: ويُحَرَّمُ الرِّبا فى دارِ الحَرْبِ، كَتَحْرِيمِه فى دارِ الإِسْلامِ. وبه قال مالِكٌ، والأوْزاعِىُّ، وأبو يوسفَ، والشَّافِعِىُّ، وإسْحاقُ. وقال أبو حنيفةَ: لا يَجْرِى الرِّبا
(٢٣) تقدم تخريجه فى صفحة ٥٤.(٢٤) تقدم تخريجه فى صفحة ٦٥.(٢٥) فى م: "اشتمالها".
