Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
malik:31-54Mālik > Balaghah > al-Qāsim b. Muḥammad > Ibn Muʿayqīb al-Dawsī Mithl Dhalik > Mālik / al-Amr ʿIndanā > Mālik al-Amr al-Mujtamaʿ ʿAlayh ʿIndanā

Yahya related to me from Malik that he had heard the same as that from al-Qasim ibn Muhammad from Ibn Muayqib ad-Dawsi. Malik said, "This is the way of doing things among us . " Malik said, "The generally agreed on way of doing things among us is that wheat is not sold for wheat, dates for dates, wheat for dates, dates for raisins, wheat for raisins, nor any kind of food sold for food at all, except from hand to hand. If there is any sort of delayed terms in the transaction, it is not good. It is haram. Condiments are not bartered except from hand to hand." Malik said, "Food and condiments are not bartered when they are the same type, two of one kind for one of the other. A mudd of wheat is not sold for two mudds of wheat, nor a mudd of dates for two mudds of dates, nor a mudd of raisins for two mudds of raisins, nor is anything of that sort done with grains and condiments when they are of one kind, even if it is hand to hand. "This is the same position as silver for silver and gold for gold. No increase is halal in the transaction, and only like for like, from hand to hand is halal." Malik said, "If there is a clear difference in foodstuffs which are measured and weighed, there is no harm in taking two of one kind for one of another, hand to hand. There is no harm in taking a sa of dates for two sa of wheat, and a sa of dates for two sa of raisins, and a sa of wheat for two sa of ghee. If the two sorts in the transaction are different, there is no harm in two for one or more than that from hand to hand. If delayed terms enter into the sale, it is not halal ." Malik said, "It is not halal to trade a heap of wheat for a heap of wheat. There is no harm in a heap of wheat for a heap of dates, from hand to hand. That is because there is no harm in buying wheat with dates without precise measurement." Malik said, "With kinds of foods and condiments that differ from each other, and the difference is clear, there is no harm in bartering one kind for another, without precise measurement from hand to hand. If delayed terms enter into the sale, there is no good in it. Bartering such things without precise measurement is like buying it with gold and silver without measuring precisely." Malik said, "That is because you buy wheat with silver without measuring precisely, and dates with gold without measuring precisely, and it is halal. There is no harm in it." Malik said, "It is not good for someone to make a heap of food, knowing its measure and then to sell it as if it had not been measured precisely, concealing its measure from the buyer. If the buyer wants to return that food to the seller, he can, because he concealed its measure and so it is an uncertain transaction. This is done with any kind of food or other goods whose measure and number the seller knows, and which he then sells without measurement and the buyer does not know that. If the buyer wants to return that to the seller, he can return t. The people of knowledge still forbid such a transaction." Malik said, "There is no good in selling one round loaf of bread for two round loaves, nor large for small when some of them are bigger than others. When care is taken that they are like for like, there is no harm in the sale, even if they are not weighed." Malik said, "It is not good to sell a mudd of butter and a mudd of milk for two mudds of butter. This is like what we described of selling dates when two sa of kabis and a sa of poor quality dates were sold for three sa of ajwa dates after the buyer had said to the seller, 'Two sa of kabis dates for three sa of ajwa dates is not good,' and then he did that to make the transaction possible. The owner of the milk puts the milk with his butter so that he can use the superiority of his butter over the butter of the other party to put his milk in with it." Malik said, "Flour for wheat is like for like, and there is no harm in that. That is if he does not mix up anything with the flour and sell it for wheat, like for like. Had he put half a mudd of flour and half of wheat, and then sold that for a mudd of wheat, it would be like what we described, and it would not be good because he would want to use the superiority of his good wheat to put flour along with it. Such a transaction is not good."  

مالك:٣١-٥٤وَحَدَّثَنِي عَنْ مَالِكٍ أَنَّهُ بَلَغَهُ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ ابْنِ مُعَيْقِيبٍ الدَّوْسِيِّ مِثْلُ ذَلِكَ قَالَ مَالِكٌ وَهُوَ الأَمْرُ عِنْدَنَا قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا

أَنْ لاَ تُبَاعَ الْحِنْطَةُ بِالْحِنْطَةِ وَلاَ التَّمْرُ بِالتَّمْرِ وَلاَ الْحِنْطَةُ بِالتَّمْرِ وَلاَ التَّمْرُ بِالزَّبِيبِ وَلاَ الْحِنْطَةُ بِالزَّبِيبِ وَلاَ شَىْءٌ مِنَ الطَّعَامِ كُلِّهِ إِلاَّ يَدًا بِيَدٍ فَإِنْ دَخَلَ شَيْئًا مِنْ ذَلِكَ الأَجَلُ لَمْ يَصْلُحْ وَكَانَ حَرَامًا وَلاَ شَىْءَ مِنَ الأُدْمِ كُلِّهَا إِلاَّ يَدًا بِيَدٍ قَالَ مَالِكٌ وَلاَ يُبَاعُ شَىْءٌ مِنَ الطَّعَامِ وَالأُدْمِ إِذَا كَانَ مِنْ صِنْفٍ وَاحِدٍ اثْنَانِ بِوَاحِدٍ فَلاَ يُبَاعُ مُدُّ حِنْطَةٍ بِمُدَّىْ حِنْطَةٍ وَلاَ مُدُّ تَمْرٍ بِمُدَّىْ تَمْرٍ وَلاَ مُدُّ زَبِيبٍ بِمُدَّىْ زَبِيبٍ وَلاَ مَا أَشْبَهَ ذَلِكَ مِنَ الْحُبُوبِ وَالأُدْمِ كُلِّهَا إِذَا كَانَ مِنْ صِنْفٍ وَاحِدٍ وَإِنْ كَانَ يَدًا بِيَدٍ إِنَّمَا ذَلِكَ بِمَنْزِلَةِ الْوَرِقِ بِالْوَرِقِ وَالذَّهَبِ بِالذَّهَبِ لاَ يَحِلُّ فِي شَىْءٍ مِنْ ذَلِكَ الْفَضْلُ وَلاَ يَحِلُّ إِلاَّ مِثْلاً بِمِثْلٍ يَدًا بِيَدٍ قَالَ مَالِكٌ وَإِذَا اخْتَلَفَ مَا يُكَالُ أَوْ يُوزَنُ مِمَّا يُؤْكَلُ أَوْ يُشْرَبُ فَبَانَ اخْتِلاَفُهُ فَلاَ بَأْسَ أَنْ يُؤْخَذَ مِنْهُ اثْنَانِ بِوَاحِدٍ يَدًا بِيَدٍ وَلاَ بَأْسَ أَنْ يُؤْخَذَ صَاعٌ مِنْ تَمْرٍ بِصَاعَيْنِ مِنْ حِنْطَةٍ وَصَاعٌ مِنْ تَمْرٍ بِصَاعَيْنِ مِنْ زَبِيبٍ وَصَاعٌ مِنْ حِنْطَةٍ بِصَاعَيْنِ مِنْ سَمْنٍ فَإِذَا كَانَ الصِّنْفَانِ مِنْ هَذَا مُخْتَلِفَيْنِ فَلاَ بَأْسَ بِاثْنَيْنِ مِنْهُ بِوَاحِدٍ أَوْ أَكْثَرَ مِنْ ذَلِكَ يَدًا بِيَدٍ فَإِنْ دَخَلَ ذَلِكَ الأَجَلُ فَلاَ يَحِلُّ قَالَ مَالِكٌ وَلاَ تَحِلُّ صُبْرَةُ الْحِنْطَةِ بِصُبْرَةِ الْحِنْطَةِ وَلاَ بَأْسَ بِصُبْرَةِ الْحِنْطَةِ بِصُبْرَةِ التَّمْرِ يَدًا بِيَدٍ وَذَلِكَ أَنَّهُ لاَ بَأْسَ أَنْ يُشْتَرَى الْحِنْطَةُ بِالتَّمْرِ جِزَافًا قَالَ مَالِكٌ وَكُلُّ مَا اخْتَلَفَ مِنَ الطَّعَامِ وَالأُدْمِ فَبَانَ اخْتِلاَفُهُ فَلاَ بَأْسَ أَنْ يُشْتَرَى بَعْضُهُ بِبَعْضٍ جِزَافًا يَدًا بِيَدٍ فَإِنْ دَخَلَهُ الأَجَلُ فَلاَ خَيْرَ فِيهِ وَإِنَّمَا اشْتِرَاءُ ذَلِكَ جِزَافًا كَاشْتِرَاءِ بَعْضِ ذَلِكَ بِالذَّهَبِ وَالْوَرِقِ جِزَافًا قَالَ مَالِكٌ وَذَلِكَ أَنَّكَ تَشْتَرِي الْحِنْطَةَ بِالْوَرِقِ جِزَافًا وَالتَّمْرَ بِالذَّهَبِ جِزَافًا فَهَذَا حَلاَلٌ لاَ بَأْسَ بِهِ قَالَ مَالِكٌ وَمَنْ صَبَّرَ صُبْرَةَ طَعَامٍ وَقَدْ عَلِمَ كَيْلَهَا ثُمَّ بَاعَهَا جِزَافًا وَكَتَمَ الْمُشْتَرِي كَيْلَهَا فَإِنَّ ذَلِكَ لاَ يَصْلُحُ فَإِنْ أَحَبَّ الْمُشْتَرِي أَنْ يَرُدَّ ذَلِكَ الطَّعَامَ عَلَى الْبَائِعِ رَدَّهُ بِمَا كَتَمَهُ كَيْلَهُ وَغَرَّهُ وَكَذَلِكَ كُلُّ مَا عَلِمَ الْبَائِعُ كَيْلَهُ وَعَدَدَهُ مِنَ الطَّعَامِ وَغَيْرِهِ ثُمَّ بَاعَهُ جِزَافًا وَلَمْ يَعْلَمِ الْمُشْتَرِي ذَلِكَ فَإِنَّ الْمُشْتَرِيَ إِنْ أَحَبَّ أَنْ يَرُدَّ ذَلِكَ عَلَى الْبَائِعِ رَدَّهُ وَلَمْ يَزَلْ أَهْلُ الْعِلْمِ يَنْهَوْنَ عَنْ ذَلِكَ قَالَ مَالِكٌ وَلاَ خَيْرَ فِي الْخُبْزِ قُرْصٍ بِقُرْصَيْنِ وَلاَ عَظِيمٍ بِصَغِيرٍ إِذَا كَانَ بَعْضُ ذَلِكَ أَكْبَرَ مِنْ بَعْضٍ فَأَمَّا إِذَا كَانَ يَتَحَرَّى أَنْ يَكُونَ مِثْلاً بِمِثْلٍ فَلاَ بَأْسَ بِهِ وَإِنْ لَمْ يُوزَنْ قَالَ مَالِكٌ لاَ يَصْلُحُ مُدُّ زُبْدٍ وَمُدُّ لَبَنٍ بِمُدَّىْ زُبْدٍ وَهُوَ مِثْلُ الَّذِي وَصَفْنَا مِنَ التَّمْرِ الَّذِي يُبَاعُ صَاعَيْنِ مِنْ كَبِيسٍ وَصَاعًا مِنْ حَشَفٍ بِثَلاَثَةِ أَصْوُعٍ مِنْ عَجْوَةٍ حِينَ قَالَ لِصَاحِبِهِ إِنَّ صَاعَيْنِ مِنْ كَبِيسٍ بِثَلاَثَةِ أَصْوُعٍ مِنَ الْعَجْوَةِ لاَ يَصْلُحُ فَفَعَلَ ذَلِكَ لِيُجِيزَ بَيْعَهُ وَإِنَّمَا جَعَلَ صَاحِبُ اللَّبَنِ اللَّبَنَ مَعَ زُبْدِهِ لِيَأْخُذَ فَضْلَ زُبْدِهِ عَلَى زُبْدِ صَاحِبِهِ حِينَ أَدْخَلَ مَعَهُ اللَّبَنَ قَالَ مَالِكٌ وَالدَّقِيقُ بِالْحِنْطَةِ مِثْلاً بِمِثْلٍ لاَ بَأْسَ بِهِ وَذَلِكَ لأَنَّهُ أَخْلَصَ الدَّقِيقَ فَبَاعَهُ بِالْحِنْطَةِ مِثْلاً بِمِثْلٍ وَلَوْ جَعَلَ نِصْفَ الْمُدِّ مِنْ دَقِيقٍ وَنِصْفَهُ مِنْ حِنْطَةٍ فَبَاعَ ذَلِكَ بِمُدٍّ مِنْ حِنْطَةٍ كَانَ ذَلِكَ مِثْلَ الَّذِي وَصَفْنَا لاَ يَصْلُحُ لأَنَّهُ إِنَّمَا أَرَادَ أَنْ يَأْخُذَ فَضْلَ حِنْطَتِهِ الْجَيِّدَةِ حَتَّى جَعَلَ مَعَهَا الدَّقِيقَ فَهَذَا لاَ يَصْلُحُ  


See similar narrations below:

Collected by Mālik
malik:31-41Yaḥyá > Mālik > Yazīd b. ʿAbdullāh b. Qusayṭ

Yahya related to me from Malik that Yazid ibn Abdullah ibn Qusayt saw Said ibn al-Musayyab sell gold counterpoising for gold. He poured his gold into one pan of the scales, and the man with whom he was counterpoising put his gold in the other pan of the scale and when the tongue of the scales was balanced, they took and gave. Malik said, "According to the way things are done among us there is no harm in selling gold for gold, and silver for silver by counterpoising weight, even if 11 dinars are taken for 10 dinars hand to hand, when the weight of gold is equal, coin for coin, even if the number is different. Dirhams in such a situation are treated the same way as dinars." Malik said, "If, when counterpoising gold for gold or silver for silver, there is a difference of weight, one party should not give the other the value of the difference in silver or something else. Such a transaction is ugly and a means to usury because if one of the parties were permitted to take the difference for a separate price, it could be as if he had bought it separately, so he would be permitted. Then it would be possible for him to ask for many times the value of the difference in order to permit the completion of the transaction between the two parties. Malik said, "If he had really been sold the difference without anything else with it, he would not have taken it for a tenth of the price for which he took it in order to put a 'legal front' on the transaction. This leads to allowing what is forbidden . The matter is forbidden." Malik said that it was not good when counterpoising to give good old gold coins and put along with them unminted gold in exchange for worn kufic gold, which was unpopular and to then treat the exchange as like for like. Malik said, "The commentary on why that is disapproved is that the owner of the good gold uses the excellence of his old gold coins as an excuse to throw in the unminted gold with it. Had it not been for the superiority of his (good) gold over the gold of the other party, the other party would not have counterpoised the unminted gold for his kufic gold, and the deal would have been refused. "It is like a man wanting to buy three sa of ajwa dried dates for two sa and a mudd of kabis dates, and on being told that it was not good, then offering two sa of kabis and a sa of poor dates desiring to make the sale possible. That is not good because the owner of the ajwa should not give him a sa of ajwa for a sa of poor dates. He would only give him that because of the excellence of kabis dates. "Or it is like a man asking some one to sell him three sa of white wheat for two and a half sa of Syrian wheat, and being told that it was not good except like for like, and so offering two sa of wheat and one sa of barley intending to make the sale possible between them. That is not good because no one would have given a sa of barley for a sa of white wheat had that sa been by itself. It was only given because of the excellence of Syrian wheat over the white wheat. This is not good. It is the same as the case of the unminted gold." Malik said, "Where gold, silver and food, things which should only be sold like for like, are concerned, something disliked and of poor quality should not be put with something good and desirable in order to make the sale possible and to make a bad situation halal. When something of desirable quality is put with something of poor quality and it is only included so that its excellence in quality is noticed, something is being sold which if it had been sold on its own, would not have been accepted and to which the buyer would not have paid any attention. It is only accepted by the buyer because of the superiority of what comes with it over his own goods. Transactions involving gold, silver, or food, must not have anything of this description enter into them. If the owner of the poor quality goods wants to sell them, he sells them on their own, and does not put anything with them. There is no harm if it is like that."  

مالك:٣١-٤١حَدَّثَنِي يَحْيَى عَنْ مَالِكٍ عَنْ يَزِيدَ بْنِ عَبْدِ اللَّهِ بْنِ قُسَيْطٍ

أَنَّهُ رَأَى سَعِيدَ بْنَ الْمُسَيَّبِ يُرَاطِلُ الذَّهَبَ بِالذَّهَبِ فَيُفْرِغُ ذَهَبَهُ فِي كِفَّةِ الْمِيزَانِ وَيُفْرِغُ صَاحِبُهُ الَّذِي يُرَاطِلُهُ ذَهَبَهُ فِي كِفَّةِ الْمِيزَانِ الأُخْرَى فَإِذَا اعْتَدَلَ لِسَانُ الْمِيزَانِ أَخَذَ وَأَعْطَى قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِي بَيْعِ الذَّهَبِ بِالذَّهَبِ وَالْوَرِقِ بِالْوَرِقِ مُرَاطَلَةً أَنَّهُ لاَ بَأْسَ بِذَلِكَ أَنْ يَأْخُذَ أَحَدَ عَشَرَ دِينَارًا بِعَشَرَةِ دَنَانِيرَ يَدًا بِيَدٍ إِذَا كَانَ وَزْنُ الذَّهَبَيْنِ سَوَاءً عَيْنًا بِعَيْنٍ وَإِنْ تَفَاضَلَ الْعَدَدُ وَالدَّرَاهِمُ أَيْضًا فِي ذَلِكَ بِمَنْزِلَةِ الدَّنَانِيرِ قَالَ مَالِكٌ مَنْ رَاطَلَ ذَهَبًا بِذَهَبٍ أَوْ وَرِقًا بِوَرِقٍ فَكَانَ بَيْنَ الذَّهَبَيْنِ فَضْلُ مِثْقَالٍ فَأَعْطَى صَاحِبَهُ قِيمَتَهُ مِنَ الْوَرِقِ أَوْ مِنْ غَيْرِهَا فَلاَ يَأْخُذُهُ فَإِنَّ ذَلِكَ قَبِيحٌ وَذَرِيعَةٌ إِلَى الرِّبَا لأَنَّهُ إِذَا جَازَ لَهُ أَنْ يَأْخُذَ الْمِثْقَالَ بِقِيمَتِهِ حَتَّى كَأَنَّهُ اشْتَرَاهُ عَلَى حِدَتِهِ جَازَ لَهُ أَنْ يَأْخُذَ الْمِثْقَالَ بِقِيمَتِهِ مِرَارًا لأَنْ يُجِيزَ ذَلِكَ الْبَيْعَ بَيْنَهُ وَبَيْنَ صَاحِبِهِ قَالَ مَالِكٌ وَلَوْ أَنَّهُ بَاعَهُ ذَلِكَ الْمِثْقَالَ مُفْرَدًا لَيْسَ مَعَهُ غَيْرُهُ لَمْ يَأْخُذْهُ بِعُشْرِ الثَّمَنِ الَّذِي أَخَذَهُ بِهِ لأَنْ يُجَوِّزَ لَهُ الْبَيْعَ فَذَلِكَ الذَّرِيعَةُ إِلَى إِحْلاَلِ الْحَرَامِ وَالأَمْرُ الْمَنْهِيُّ عَنْهُ قَالَ مَالِكٌ فِي الرَّجُلِ يُرَاطِلُ الرَّجُلَ وَيُعْطِيهِ الذَّهَبَ الْعُتُقَ الْجِيَادَ وَيَجْعَلُ مَعَهَا تِبْرًا ذَهَبًا غَيْرَ جَيِّدَةٍ وَيَأْخُذُ مِنْ صَاحِبِهِ ذَهَبًا كُوفِيَّةً مُقَطَّعَةً وَتِلْكَ الْكُوفِيَّةُ مَكْرُوهَةٌ عِنْدَ النَّاسِ فَيَتَبَايَعَانِ ذَلِكَ مِثْلاً بِمِثْلٍ إِنَّ ذَلِكَ لاَ يَصْلُحُ قَالَ مَالِكٌ وَتَفْسِيرُ مَا كُرِهَ مِنْ ذَلِكَ أَنَّ صَاحِبَ الذَّهَبِ الْجِيَادِ أَخَذَ فَضْلَ عُيُونِ ذَهَبِهِ فِي التِّبْرِ الَّذِي طَرَحَ مَعَ ذَهَبِهِ وَلَوْلاَ فَضْلُ ذَهَبِهِ عَلَى ذَهَبِ صَاحِبِهِ لَمْ يُرَاطِلْهُ صَاحِبُهُ بِتِبْرِهِ ذَلِكَ إِلَى ذَهَبِهِ الْكُوفِيَّةِ فَامْتَنَعَ وَإِنَّمَا مَثَلُ ذَلِكَ كَمَثَلِ رَجُلٍ أَرَادَ أَنْ يَبْتَاعَ ثَلاَثَةَ أَصْوُعٍ مِنْ تَمْرٍ عَجْوَةٍ بِصَاعَيْنِ وَمُدٍّ مِنْ تَمْرٍ كَبِيسٍ فَقِيلَ لَهُ هَذَا لاَ يَصْلُحُ فَجَعَلَ صَاعَيْنِ مِنْ كَبِيسٍ وَصَاعًا مِنْ حَشَفٍ يُرِيدُ أَنْ يُجِيزَ بِذَلِكَ بَيْعَهُ فَذَلِكَ لاَ يَصْلُحُ لأَنَّهُ لَمْ يَكُنْ صَاحِبُ الْعَجْوَةِ لِيُعْطِيَهُ صَاعًا مِنَ الْعَجْوَةِ بِصَاعٍ مِنْ حَشَفٍ وَلَكِنَّهُ إِنَّمَا أَعْطَاهُ ذَلِكَ لِفَضْلِ الْكَبِيسِ أَوْ أَنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ بِعْنِي ثَلاَثَةَ أَصْوُعٍ مِنَ الْبَيْضَاءِ بِصَاعَيْنِ وَنِصْفٍ مِنْ حِنْطَةٍ شَامِيَّةٍ فَيَقُولُ هَذَا لاَ يَصْلُحُ إِلاَّ مِثْلاً بِمِثْلٍ فَيَجْعَلُ صَاعَيْنِ مِنْ حِنْطَةٍ شَامِيَّةٍ وَصَاعًا مِنْ شَعِيرٍ يُرِيدُ أَنْ يُجِيزَ بِذَلِكَ الْبَيْعَ فِيمَا بَيْنَهُمَا فَهَذَا لاَ يَصْلُحُ لأَنَّهُ لَمْ يَكُنْ لِيُعْطِيَهُ بِصَاعٍ مِنْ شَعِيرٍ صَاعًا مِنْ حِنْطَةٍ بَيْضَاءَ لَوْ كَانَ ذَلِكَ الصَّاعُ مُفْرَدًا وَإِنَّمَا أَعْطَاهُ إِيَّاهُ لِفَضْلِ الشَّامِيَّةِ عَلَى الْبَيْضَاءِ فَهَذَا لاَ يَصْلُحُ وَهُوَ مِثْلُ مَا وَصَفْنَا مِنَ التِّبْرِ قَالَ مَالِكٌ فَكُلُّ شَىْءٍ مِنَ الذَّهَبِ وَالْوَرِقِ وَالطَّعَامِ كُلِّهِ الَّذِي لاَ يَنْبَغِي أَنْ يُبَاعَ إِلاَّ مِثْلاً بِمِثْلٍ فَلاَ يَنْبَغِي أَنْ يُجْعَلَ مَعَ الصِّنْفِ الْجَيِّدِ مِنَ الْمَرْغُوبِ فِيهِ الشَّىْءُ الرَّدِيءُ الْمَسْخُوطُ لِيُجَازَ الْبَيْعُ وَلِيُسْتَحَلَّ بِذَلِكَ مَا نُهِيَ عَنْهُ مِنَ الأَمْرِ الَّذِي لاَ يَصْلُحُ إِذَا جُعِلَ ذَلِكَ مَعَ الصِّنْفِ الْمَرْغُوبِ فِيهِ وَإِنَّمَا يُرِيدُ صَاحِبُ ذَلِكَ أَنْ يُدْرِكَ بِذَلِكَ فَضْلَ جَوْدَةِ مَا يَبِيعُ فَيُعْطِيَ الشَّىْءَ الَّذِي لَوْ أَعْطَاهُ وَحْدَهُ لَمْ يَقْبَلْهُ صَاحِبُهُ وَلَمْ يَهْمُمْ بِذَلِكَ وَإِنَّمَا يَقْبَلُهُ مِنْ أَجْلِ الَّذِي يَأْخُذُ مَعَهُ لِفَضْلِ سِلْعَةِ صَاحِبِهِ عَلَى سِلْعَتِهِ فَلاَ يَنْبَغِي لِشَىْءٍ مِنَ الذَّهَبِ وَالْوَرِقِ وَالطَّعَامِ أَنْ يَدْخُلَهُ شَىْءٌ مِنْ هَذِهِ الصِّفَةِ فَإِنْ أَرَادَ صَاحِبُ الطَّعَامِ الرَّدِيءِ أَنْ يَبِيعَهُ بِغَيْرِهِ فَلْيَبِعْهُ عَلَى حِدَتِهِ وَلاَ يَجْعَلْ مَعَ ذَلِكَ شَيْئًا فَلاَ بَأْسَ بِهِ إِذَا كَانَ كَذَلِكَ