Sarf

The exchange of currencies

Version 2,100 Monday, June 4, 2007

Morocco

By

Ustadh,

Ahmed Fazel Ebrahim

Johannesburg, South Africa

Graduate of Madrasah Arabia Islamia, Azaadville, South Africa

Contents

1. Introduction

2. The jurisprudence of Sarf

3. A critical analysis of a response given by Justice Mufti Muhammad Taqi Usmani

4. Fifth Albaraka Seminar, Fatwa No. 13

5. Sixth Albaraka Seminar, Fatwa No. 23

6. Sixth Albaraka Seminar, Fatwa No. 12

7. Arabic Texts from

7.1 Al-Mabsut

7.2 Al-Mudawwanah

7.3 Al-Umm

7.4 Musannaf Ibn Abi Shaibah

7.5 Mushkil-ul-Aathaar – Tahaawi

7.6 Al-Bahr-ur-Raaiq

7.7 From Al-Mabsut of Al-Sarakhsi

1. Introduction

Islam emerged in a society which already had an economic history. Despite the fact that the early Arab society was pagan in nature, they knew the value of earning and therefore traded. They were also engaged in a wide scale barter economy as this met their immediate needs and wants.

Their would have naturally had people minting gold and silver coins since the prevalence of the gold dinār and the silver dirham bear testimony to the usage of these two metallic based coins as the store of economic value and as a medium of commercial exchange.

We do take note that early Arab society had no standard mint. The coins must therefore have been produced by different goldsmiths and blacksmiths. However, the coins could be distinguished to some level or the other in regard to where they contained more gold/silver or more alloys.

The predominant feature of the coins from early Islamic era indicate that the coins were not all of the exact same size or shape. Some of these may be seen in Turkey. I do not know if there are any coins discovered from the prophetic era.

The concept of interest was well known to the Arabs and they also used it as a means of economic gain. Their integration with Jewish traders might have also added to the diverse forms of contracts that they concluded to earn Ribā (interest).

Later Khalifahs have attempted some degree of standardization and introduced an imprint on some of the coins. Also, it is only later, in Islamic History, that we find that people introduced copper and other alloyed coins as a form of currency. The jurists then introduced further rules relating to the use of the copper (Fulūs).

Not much has been written on an Islamic monetary system. The money supply in early Islamic society was not governed by the State. Rather, economic variables dictated how much of the coins flowed in society as a medium of exchange.

The introduction of Islamic commercial laws governed how gold coins were exchanged, how raw gold or gold in jewelry format was exchanged for gold coins, how raw gold was exchanged for other raw gold, how diverse formats of silver was exchanged and how diverse forms of gold and silver were exchanged. Since these were the only primary metals used in the prophetic era as a medium of exchanged, the early rulings on the subject of currency exchange are limited to gold and silver. These rulings were based on prophetic teachings and aimed towards economic justice.

We obviously have technologically developed much further and manufactures can now determine the degree of gold they use to produce any of their jewelry articles. Likewise, gold coins are also minted generally as 24 carat in purity. Where this technological standardization and scientific precision can be used to review some of the rulings on the subject is a debatable matter.

The economic reality of contemporary society, even Muslim society in Arab and Muslim countries is that our societies no longer use these primary Islamic currencies as a medium of exchange. Investors use gold coins as a store of value and hope to make financial gains.

The introduction of fractional reserve banking has had no Islamic critique except from the Murabitūn scholars1 who were the only Islamic grouping that began a process towards the re-introduction of a currency acceptable to Islamic law.

However, economic reality demands that we face the economic challenges of fractional reserve banking and that we operate, in this period, with a grounded fiqh, on matters relating to the exchange and lending of paper and other currencies which have diverse underlying assets or economic variables which determine their economic value.

2. The jurisprudence of Sarf

اﻟﺠﻮهﺮة اﻟﻨﻴﺮة أﺑﻮ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺤﺪادي اﻟﻌﺒﺎدي اﻟﺤﻨﻔﻲ آﺘﺎب اﻟﺒﻴﻮع – ﺑﺎب اﻟﺼﺮف

. ا ﻟ ﺼﱠ ﺮْ فُ ﻓِﻲ ا ﻟ ﻠﱡ ﻐَ ﺔِ : هُ ﻮَ ا ﻟ ﺰﱢ یَ ﺎ دَ ةُ ا ﻟ ﺰﱢ یَ ﺎ دَ ةُ وَ ﻣِ ﻨْ ﻪُ ﺳُ ﻤﱢ ﻴَ ﺖْ اﻟْﻌِﺒَﺎدَةُ ا ﻟ ﻨﱠ ﺎ ﻓِ ﻠَ ﺔُ ﺹَﺮْﻓًﺎ , وَ ا ﻟْ ﻔَ ﺮْ ضُ ﻋَﺪْﻟًﺎ وَ ﻣِ ﻨْ ﻪُ ا ﻟْ ﺤَ ﺪِ ی ﺚُ { ﻣَ ﻦْ اﻥْﺘَﻤَﻰ إﻟَﻰ ﻏَ ﻴْ ﺮِ أَﺑِﻴﻪِ ﻟَﺎ یَ ﻘْ ﺒَ ﻞُ ا ﻟ ﻠﱠ ﻪُ ﻣِ ﻨْ ﻪُ ﺹَﺮْﻓًﺎ وَﻟَﺎ ﻋَﺪْﻟًﺎ } ا ﻟْ ﻌَ ﺪْ لُ هُ ﻮَ ا ﻟْ ﻔَ ﺮْ ضُ وَ ا ﻟ ﺼﱠ ﺮْ فُ هُ ﻮَ ا ﻟ ﻨﱠ ﻔَ ﻞُ وَ ﺳُ ﻤﱢ ﻲَ ا ﻟْ ﻔَ ﺮْ ضُ ﻋَﺪْﻟًﺎ ; ﻟِ ﺄَ ﻥﱠ ﻪُ أَ دَ ا ءُ ا ﻟْ ﺤَ ﻖﱢ إﻟَﻰ ا ﻟْ ﻤُ ﺴْ ﺘَ ﺤِ ﻖﱢ آَﺬَا ﻓِﻲ ا ﻟ ﻨﱢ ﻬَ ﺎ یَ ﺔِ , وَﻓِﻲ ا ﻟ ﺸﱠ ﺮْ عِ : ﻋِ ﺒَ ﺎ رَ ةٌ ﻋَ ﻦْ ا ﻟ ﻨﱠ ﻔْ ﻞِ وَ ا ﻟ ﺮﱠ دﱢ ﻓِﻲ ﺑَ ﺪَ ﻟَ ﻴْ ﻪِ ﺑِ ﺼِ ﻔَ ﺔٍ ﻣَ ﺨْ ﺼُ ﻮ ﺹَ ﺔٍ .

Linguistically, sarf refers to an increase. [Al-Jawharat-un-naiyirah - ²Abū Bakr Mu­ammad bin ²Alī Al-paddādī Al--panafī]

The definition of Sarf in Islamic law: refers to an (immediate or expected monetary/financial or other utility)2 gain from the exchange contract through mutual exchange of the Badal (currencies substituted as a return for the currency provided by the opposite party) in a defined format. [Al-Jawharat-un-naiyirah - ²Abū Bakr Mu­ammad bin ²Alī Al-paddādī Al--panafī]

Definition by Ahmed Fazel

The technical definition of Sarf: refers to an immediate or expected monetary/financial or other utility gain from the exchange contract through mutual exchange of currencies in a format defined by Islamic law

1 1990 onwards

2 Details in brackets inserted by Ahmed Fazel to make realistic sense of the details in the text.

اﻟﺠﻮهﺮة اﻟﻨﻴﺮة أﺑﻮ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺤﺪادي اﻟﻌﺒﺎدي اﻟﺤﻨﻔﻲ آﺘﺎب اﻟﺒﻴﻮع – ﺑﺎب اﻟﺼﺮف

ﻗَ ﺎ لَ رﺡﻤﻪ اﷲ : ( ا ﻟ ﺼﱠ ﺮْ فُ هُ ﻮَ ا ﻟْ ﺒَ ﻴْ ﻊُ ) ﻟِ ﺄَ ﻥﱠ ﻪُ إ ی ﺠَ ﺎ بٌ وَﻗَﺒُﻮلٌ ﻓِﻲ ﻣَ ﺎ ﻟَ ﻴْ ﻦِ ﻟَ ﻴْ ﺲَ ﻓِ ﻴ ﻪِ ﻣَﻌْﻨَﻰ ا ﻟ ﺘﱠ ﺒَ ﺮﱡ عِ وَهَﺬَا ﻣَﻌْﻨَﻰ ا ﻟْ ﺒَ ﻴْ ﻊِ إﻟﱠﺎ أَ ﻥﱠ ﻪُ ﻟَﻤﱠﺎ ا ﻥْ ﻔَ ﺮَ دَ ﺑِ ﻤَ ﻌَ ﺎ نٍ ﻋَ ﻦْ ا ﻟْ ﺒَ ﻴْ ﻊِ ا ﺥْ ﺘَ ﺺﱠ ﺑِ ﺎ ﺳْ ﻢٍ آَ ﺎ ﻟ ﺴﱠ ﻠَ ﻢِ

An exchange or Sarf contract is a Bai³ (trading contract). [Al-Jawharat-un-naiyirah - ²Abū Bakr Mu­ammad bin ²Alī Al-paddādī Al--panafī]

An exchange or Sarf contract is a Bai³ (trading contract) because the contract entails an offer and an acceptance from the parties to the contract and because the contract does not entail an element of a donation. [Al-Jawharat-un-naiyirah - ²Abū Bakr Mu­ammad bin ²Alī Al-paddādī Al--panafī]

It is possible that one party exchanges a currency that he/she has at a value much lower than the market rates in order that the receiving party is enabled to financially benefit from the transaction. Therefore, a Sarf contract is a Bai³ (trading contract) primarily because the contract entails an offer and an acceptance from the parties to the contract immaterial if it entails any other considerations.

اﻟﺠﻮهﺮة اﻟﻨﻴﺮة أﺑﻮ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺤﺪادي اﻟﻌﺒﺎدي اﻟﺤﻨﻔﻲ آﺘﺎب اﻟﺒﻴﻮع – ﺑﺎب اﻟﺼﺮف

( ﻗَ ﻮْ ﻟُ ﻪُ : إذَا آَ ﺎ نَ آُ ﻞﱡ وَ ا ﺡِ ﺪٍ ﻣِ ﻦْ ﻋِ ﻮَ ﺿَ ﻴْ ﻪِ ﻣِ ﻦْ ﺝِ ﻨْ ﺲِ اﻟْﺄَﺛْﻤَﺎنِ ) ا ﻟ ﺼﱠ ﺮْ فُ ا ﺳْ ﻢٌ ﻟِ ﻌُ ﻘُ ﻮ دٍ ﺛَ ﻠَ ﺎ ﺛَ ﺔٍ : ﺑَ ﻴْ ﻊِ ا ﻟ ﺬﱠ هَ ﺐِ ﺑِ ﺎ ﻟ ﺬﱠ هَ ﺐِ , وَ ا ﻟْ ﻔِ ﻀﱠ ﺔِ ﺑِ ﺎ ﻟْ ﻔِ ﻀﱠ ﺔِ وَأَﺡَﺪِهِﻤَﺎ ﺑِ ﺎ ﻟْ ﺂ ﺥَ ﺮِ

The Sarf contract can only be classified as a valid commercial contract if each of the reciprocal items exchanged are from the categories of ²athmān (gold and silver).3 Thus, Sarf only refers to three types of contracts: sale (exchange) of gold for gold, silver for silver and any one of the two for the other. [Al-Jawharat-un-naiyirah - ²Abū Bakr Mu­ammad bin ²Alī Al-paddādī Al--panafī]

This ruling is a very fundamental bearing on whether Riba (interest) as applied on conventional currencies is Islamically allowable or not. This is because, these currencies are neither or no more on a full gold backed standard, and secondly the economic variables determining the valuation/economic worth/ or purchase power of these currencies are not only related to supply and demand but also to macro economic variables and political issues.

3 This text is from Al-Qudūrī, which is the primary text that is elucidated in Al-Jawharat-un-naiyirah. For the purpose at hand, the application of the rules of sarf , to these conventionally currencies as well has been advocated by many early jurists. Otherwise, the exact reasons for which interest is prohibit would become manifest in the lending of these currencies. Their opinions and fatāwā on the subject require to be gathered. I also endorse their view.

Extending the rule relating to the treatment of these currencies as ²athmān (Islamic gold and silver currencies) would naturally imply that the currencies of different states be treated as independent currency forms although, externally, the difference is only manifest in the nature of the paper, the type of printing and design on the note, or the nature and imprint of the coins.

Contemporary definition by Ahmed Fazel

The Sarf contract can only be classified as a valid commercial contract if each of the reciprocal items exchanged are from the categories of ²athmān (gold and silver) or, inferentially, from conventional currencies. Thus, Sarf not only refers to three types of contracts: sale (exchange) of gold for gold, silver for silver and any one of the two for the other but also the exchange of diverse currencies as well as to the purchase (exchange) of currency for gold and/or silver4.

اﻟﺠﻮهﺮة اﻟﻨﻴﺮة أﺑﻮ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺤﺪادي اﻟﻌﺒﺎدي اﻟﺤﻨﻔﻲ آﺘﺎب اﻟﺒﻴﻮع – ﺑﺎب اﻟﺼﺮف

وَإِذَا ا ﺥْ ﺘَ ﺺﱠ ﺑِ ﺎ ﺳْ ﻢِ ا ﻟ ﺼﱠ ﺮْ فِ ا ﺥْ ﺘَ ﺺﱠ ﺑِ ﺸَ ﺮَ ا ﺋِ ﻂَ ﺛَ ﻠَ ﺎ ﺛَ ﺔٍ أَﺡَﺪُهَﺎ وُ ﺝُ ﻮ دُ ا ﻟ ﺘﱠ ﻘَ ﺎ ﺑُ ﺾِ ﻣِ ﻦْ آِﻠَﺎ ا ﻟْ ﺠَ ﺎ ﻥِ ﺒَ ﻴْ ﻦِ ﻗَ ﺒْ ﻞَ ا ﻟ ﺘﱠ ﻔَ ﺮﱡ قِ ﺑِﺎﻟْﺄَﺑْﺪَانِ , وَاﻟﺜﱠﺎﻥِﻲ أَ نْ یَ ﻜُ ﻮ نَ ﺑَﺎﺕﺎ ﻟَﺎ ﺥِ ﻴَ ﺎ رَ ﻓِ ﻴ ﻪِ ﻓَ ﺈِ نْ أَ ﺑْ ﻄَ ﻞَ ﺹَ ﺎ ﺡِ ﺐُ اﻟْﺨِﻴَﺎرِ ﺥِ ﻴَ ﺎ رَ ﻩُ ﻗَ ﺒْ ﻞَ ا ﻟ ﺘﱠ ﻔَ ﺮﱡ قِ - وَ رَ أْ سُ ا ﻟْ ﻤَ ﺎ لِ ﻗَ ﺎ ﺋِ ﻢٌ - ا ﻥْ ﻘَ ﻠَ ﺐَ ﺝَﺎﺋِﺰًا ﺥِ ﻠَ ﺎ ﻓً ﺎ ﻟِ ﺰُ ﻓَ ﺮَ , وَ ا ﻟ ﺜﱠ ﺎ ﻟِ ﺚُ أَ نْ ﻟَﺎ یَ ﻜُ ﻮ نَ ﺑَ ﺪَ لُ ا ﻟ ﺼﱠ ﺮْ فِ ﻣُﺆَﺝﱠﻠًﺎ ﻓَ ﺈِ نْ أَ ﺑْ ﻄَ ﻞَ ﺹَ ﺎ ﺡِ ﺐُ ا ﻟْ ﺄَ ﺝَ ﻞِ أَ ﺝَ ﻠَ ﻪُ ﻗَ ﺒْ ﻞَ ا ﻟ ﺘﱠ ﻔَ ﺮﱡ قِ وَﺕَﻘَﺪﱠﻣَﺎ ﻋَ ﻠَ ﻴْ ﻪِ , ﺛُ ﻢﱠ ﺕَﻔَﺮﱠﻗَﺎ ﻋَ ﻦْ ﻗَ ﺒْ ﺾٍ ﻣِ ﻦْ ا ﻟْ ﺠَ ﺎ ﻥِ ﺒَ ﻴْ ﻦِ ا ﻥْ ﻘَ ﻠَ ﺐَ ﺝَﺎﺋِﺰًا ﻓَ ﻠِ ﺰُ ﻓَ ﺮَ

When (the gold/silver and gold/silver exchange5) is classified to be a sarf contract in nature, then three conditions apply (to render the exchange valid).

1. Both parties must take (physical) possession of the ²athmān (including contemporary currencies) they exchanging from each other at the instance of the contract before they physically depart from the place of the contract. [Al-Jawharat-un-naiyirah - ²Abū Bakr Mu­ammad bin ²Alī Al-paddādī Al--panafī]

Thus, when parties conclude a sarf transaction over the telephone without physical exchange of the currencies, their conclusion is not regarded as a concluded contract but would rather be classified as an agreement to contract at the rates specified. Therefore, if for some reason or other one of the parties could not meet the other in order to

4 I am of the opinion that gold and silver cannot be sold for credit since classifying conventional currencies as ²athmān would require that the rule be extended to gold and silver immaterial if these two metals are in the form of coins, jewelry, objects of art or in any other form.

5 Inferentially including all other current forms of currency in this category. exchange their currencies, the rate of exchange which they concluded upon over the telephone or other electronic media would not be binding upon any one of them.

2. The contract must be regard as binding without any option (to subsequently cancel the contract within a specified or unspecified period or an option to regard the contract as non-binding unless ratified subsequently within a specified or unspecified period) . [Al- Jawharat-un-naiyirah - ²Abū Bakr Mu­ammad bin ²Alī Al-paddādī Al--panafī]

3. None of the parties must defer the reciprocal payment due in return for taking possession of the ²athmān (including contemporary currencies) provided by the opposite party. [Al-Jawharat-un-naiyirah - ²Abū Bakr Mu­ammad bin ²Alī Al-paddādī Al--panafī]

4. Buying jewelry on credit

اﻟﻤﺪوﻥﺔ - (ج 8 / ص 298) ﺑِ ﺴْ ﻢِ ا ﻟ ﻠﱠ ﻪِ ا ﻟ ﺮﱠ ﺡْ ﻤَ ﻦِ اﻟﺮﱠﺡِﻴﻢِ آِ ﺘَ ﺎ بُ ا ﻟ ﺼﱠ ﺮْ فِ اﻟﺘﱠﺄْﺥِﻴﺮُ وَ ا ﻟ ﻨﱠ ﻈِ ﺮَ ةُ ﻓِﻲ ا ﻟ ﺼﱠ ﺮْ فِ ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ اﺵْﺘَﺮَیْﺖ ﺡُﻠِﻴﺎ ﻣَﺼُﻮﻏًﺎ ﻓَ ﻨَ ﻘَ ﺪْ تُ ﺑَ ﻌْ ﺾَ ﺛَ ﻤَ ﻨِ ﻪِ وَ ﻟَ ﻢْ أَ ﻥْ ﻘُ ﺪْ ﺑَ ﻌْ ﻀَ ﻪُ أَ ﺕَ ﻔْ ﺴُ ﺪُ ا ﻟ ﺼﱠ ﻔْ ﻘَ ﺔُ آُﻠﱡﻬَﺎ وَ یَ ﺒْ ﻄُ ﻞُ ا ﻟْ ﺒَ ﻴْ ﻊُ ﺑَﻴْﻨَﻨَﺎ ؟ ﻗَ ﺎ لَ : ﻥَ ﻌَ ﻢْ . ﻗَ ﺎ لَ : وَ هُ ﻮَ ﻋِ ﻨْ ﺪَ ﻣَ ﺎ ﻟِ ﻚٍ ﺹَ ﺮْ فٌ .

5. Making an offer to provide an alternative currency as a form of currency exchange in lieu of a debt

اﻟﻤﺪوﻥﺔ - (ج 8 / ص 299) ﻗُﻠْﺖ : أَرَأَیْﺖ ﻟَ ﻮْ أَ نﱠ ﻟِ ﺮَ ﺝُ ﻞٍ ﻋَ ﻠَ ﻲﱠ ﻣِ ﺎ ﺋَ ﺔَ دِ ی ﻨَ ﺎ رٍ ذَهَﺒًﺎ ﻓَﻘُﻠْﺖ : ﺑِﻌْﻨِﻲ ا ﻟْ ﻤِ ﺎ ﺋَ ﺔَ دِ ی ﻨَ ﺎ رٍ اﻟﱠﺘِﻲ ﻟَﻚ ﻋَ ﻠَ ﻲﱠ ﺑِ ﺄَ ﻟْ ﻒِ دِ رْ هَ ﻢٍ أَدْﻓَﻌُﻬَﺎ إﻟَﻴْﻚ ، ﻓَ ﻔَ ﻌَ ﻞَ ، ﻓَﺪَﻓَﻌْﺖ إ ﻟَ ﻴْ ﻪِ ﺕِ ﺴْ ﻌَ ﻤِ ﺎ ﺋَ ﺔٍ دِ رْ هَ ﻢٍ ﺛُ ﻢﱠ ﻓَﺎرَﻗْﺘﻪ ﻗَ ﺒْ ﻞَ أَ نْ أَ دْ ﻓَ ﻊَ إ ﻟَ ﻴْ ﻪِ ا ﻟْ ﻤِ ﺎ ﺋَ ﺔَ ا ﻟْ ﺒَ ﺎ ﻗِ ﻴَ ﺔَ ﻗَ ﺎ لَ : ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : ﻟَﺎ یَ ﺼْ ﻠُ ﺢُ ذَ ﻟِ ﻚَ وَ ﺕُ ﺮَ دﱡ اﻟﺪﱠرَاهِﻢُ وَ ﺕَ ﻜُ ﻮ نُ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮُ ﻋَ ﻠَ ﻴْ ﻪِ ﻋَﻠَﻰ ﺡَﺎﻟِﻬَﺎ ، ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : وَ ﻟَ ﻮْ ﻗَﺒَﻀَﻬَﺎ آُﻠﱠﻬَﺎ آَ ﺎ نَ ذَ ﻟِ ﻚَ ﺝَﺎﺋِﺰًا ﻗُﻠْﺖ : وَ آَ ﺬَ ﻟِ ﻚَ ﻟَ ﻮْ أَ نﱠ رَ ﺝُﻠًﺎ ﻟَ ﻪُ ﻋَ ﻠَ ﻲﱠ أَ ﻟْ ﻒِ دِ رْ هَ ﻢٍ ﻣِ ﻦْ ﺛَ ﻤَ ﻦِ ﻣَ ﺘَ ﺎ عٍ إﻟَﻰ أَ ﺝَ ﻞٍ ﻓَﻠَﻤﱠﺎ ﺡَ ﻞﱠ ا ﻟْ ﺄَ ﺝَ ﻞُ ﺑِﻌْﺘﻪ ﺑِﻬَﺎ ﻃَﻮْﻗًﺎ ﻣِ ﻦْ ذَ هَ ﺐٍ ﻓَﺎﻓْﺘَﺮَﻗْﻨَﺎ ﻗَ ﺒْ ﻞَ أَ نْ یَ ﻘْ ﺒِ ﺾَ ا ﻟ ﻄﱠ ﻮْ قَ ﻗَ ﺎ لَ : ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِﻲ ذَ ﻟِ ﻚَ وَ یَ ﺮُ دﱡ ا ﻟ ﻄﱠ ﻮْ قَ وَ یَ ﺄْ ﺥُ ﺬُ دَ رَ ا هِ ﻤَ ﻪُ ﻟِﺄَﻥﱠﻬُﻤَﺎ اﻓْﺘَﺮَﻗَﺎ ﻗَ ﺒْ ﻞَ أَ نْ یَ ﺄْ ﺥُ ﺬَ ا ﻟ ﻄﱠ ﻮْ قَ ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : وَ ا ﻟْ ﺤُ ﻠِ ﻲﱡ ﻓِﻲ هَﺬَا وَ ا ﻟ ﺬﱠ هَ ﺐُ وَ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮُ ﺳَﻮَاءٌ ﻟِ ﺄَ نﱠ ﺕِ ﺒْ ﺮَ ا ﻟ ﺬﱠ هَ ﺐِ وَ ا ﻟْ ﻔِ ﻀﱠ ﺔِ ﺑِ ﻤَ ﻨْ ﺰِ ﻟَ ﺔِ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ وَاﻟﺪﱠرَاهِﻢِ ﻓِﻲ ا ﻟْ ﺒَ ﻴْ ﻊِ ﻟَﺎ یَ ﺼْ ﻠُ ﺢُ ﻓِﻲ ﺵَ ﻲْ ءٍ ﻣِ ﻦْ ذَ ﻟِ ﻚَ ﺕَﺄْﺥِﻴﺮٌ وَﻟَﺎ ﻥَ ﻈِ ﺮَ ةٌ إﻟﱠﺎ أَ نْ یَ ﻜُ ﻮ نَ ذَ ﻟِ ﻚَ یَﺪًا ﺑِ ﻴَ ﺪٍ

3. A critical analysis of a response given by Justice Mufti Muhammad Taqi Usmani

By Justice Mufti Muhammad Taqi Usmani

With a revised annotation by Ustadh, Ahmed Fazel Ebrahim, Johannesburg, South Africa

(An extraction from a list of questions on a website)

Q. (1) Can currencies be sold at rates different from the market or spot rate? How are currencies of different countries different from ordinary goods which can be sold at prices different from those in the market?

Answer

(1) If the currencies are of the same country, they cannot be sold at a rate different from their face value.

However, if the currencies are of different countries, they can be sold on spot at whatever rate agreed upon between the parties which can be different from the market rate.

However, if the payment is deferred on either side, it must be in accordance with the market rate. This condition is put to restrict the use of this transaction to the genuine needs, otherwise it may be taken as a device to effect ribā transaction. The details of the rules regarding the transaction of currencies are available my Arabic book Ahkam Al- Auraq Al-Naqdia which has also been translated.

Revised answer by Ustadh, Ahmed Fazel Ebrahim

(1) There is no need to exchange the currency of a country with the same currency for the purpose of transacting business except in rare instances when old notes or coins of any specific currency which are no more in circulation are sold at a higher price to another who pays in the same currency (e.g. 100 dollar notes printed in 2007 are used to purchase a single dollar note printed in 1928 or a dollar coin that was minted in 1913).

In such a case, although the purchaser could be making payment with different notes and coins of the same currency, the underlying monetary factors that governed that currency are presumed to have remained the same, and thus classify such a transaction as impermissible since the currency is the same.

Theoretically, in the case of the type of paper currency or currency values/denominations expressed by coins of different metallic content in a non- Islamic monetary system, the underlying economic variables which governed the injection of monetary supply in an economy or the application and subsequent discard of the gold standard in favour of fractional reserve banking, as well as the factors determining currency valuation in global markets have not guaranteed the store of any individual’s labour value into the paper currency. Also, some of these underlying variables are under constant change, but allowing these effects to justify a higher economic return of a loan would only create an allowance for a riba (interest) equivalent.

There may be some juristic difference on this case where an earlier coin or note of the same currency is bought at a higher value from that given on the face of the note or the coin. However, the difference in such a case relates to an additional factors of scarcity or history, etc. that now gives the specific notes or coins an attribute of a commodity rather than the attribute of money that is presently circulated and used among buyers and sellers. The old coins/notes becomes an investment item having its own identity that identifies it differently from the current currency. In such a case, there may be jurists who would allow a coin or note of a currency to be purchased with other notes and coins of the same currency which, in total, have a higher face value than the coin or note that is purchased.

Business persons generally require an exchange of denominations of one currency against other and different denominations of the same currency due to the need to purchase items of lower or higher values, to return balances which are due after taking payment for purchases, for payment of services or commodities that require specific denominations of that currency. Here, although there is an exchange between paper currency of one value to paper currency of another value, or between paper currency and coins made from copper or alloyed metals, these coins and currency notes do not have intrinsic value that equals the face value of these currencies. Rather, the face values on both the notes as well as the coins refer to an economic value that is related to the format in which the currency is backed as well as to the economic and political stability of a country.

We also know that although 100 metal coins of a currency in the form of lower denominations would have a higher intrinsic value than the single paper note of the same country’s currency which it represents e.g. 100 South African cents (copper coins) form a Rand (paper note). Although, externally, the nature of a paper note is different to the metallic nature of a minted coin. Yet, the underlying economic system governs the value of these different forms of the same currency by a single monetary system based on the monetary economics of the country. These diverse forms of the same currency are thus regarded to be the same in economic terms. Therefore, when exchanging denominations of such a currency, both parties have to execute the transaction at the same instance of exchange by fully providing the other with the equivalent monetary value. The denominations of a single currency, when exchanged, cannot be exchanged at a rate that is different from the face value of the currency.

2) Currencies of different countries (or one type of currency can be exchanged or sold for another type of currency) can be sold or exchanged at whatever rates the parties agree upon provided that the transaction entails that both parties transfer the currencies to each other at the venue and instance of the transaction. These rates can be different from the official government and bank rates or from the non-official or general market rates.

Pure or alloyed gold and silver coins inherently acted as stores of value due to their metallic content. Both these types of coins were used as currencies of the Islamic economy immaterial how wide the domain of Islam subsequently spread. In Shariah terms, the ahadith relating to the exchange of such coins have also been used to infer rulings pertaining to contemporary forms of fiat currency.

What are the factors that justify our classification of the paper currencies of modern economies to be separate currencies?

The underlying nature of modern currencies is not a uniform gold standard, otherwise, an exchange of one currency against another would not be an absolute economic necessity since the underlying economic values would be the same. Modern currencies are valued by macro economic variables within specific political boundaries of nations and states. This has thus allowed unique economic variables to place diverse economic values and purchasing strengths into the differing currencies or currencies of different macro economic units.

From subsequent statements, it seems that Mufti Taqi uses the term “market rates” to refer to official rates.

The implications given in the ahādith relating to the exchange of gold, silver and some forms of crop imply that the sale or exchange of currencies must be a transaction where both parties transfer physical possession of their currencies to each other at the instance of the contract. The ahādith do not allow a deferred payment form any one party. The deferment of the exchange currency from both parties, if they have concluded upon the rate of exchanging the diverse currencies, would only be allowed when the subsequent actual exchange is mutually concluded by both parties with mutual or simultaneous transfer to each other at the instance of the actual exchange. Otherwise, discharge by one party and deferment by the other would violate the implication of the hadith.

Analysing Mufti Taqi’s statements: a. “However, if the payment is deferred on either side, it must be in accordance with the market rate.”

He uses “market rate” to refer to official rate. The ²a­ādīth do not allow a deferred payment from any one party.

The deferment of the exchange currency from both parties, if they have concluded upon the rate of exchanging the diverse currencies, would only be allowed when the subsequent actual exchange is mutually concluded at the same instance whatever rates they have previously agreed or at the rate that they subsequently agree upon at the instance of the contract. Otherwise, discharge by one party and deferment by the other would violate the implication of the ²a­ādīth.

The ahadith neither allow deferment from any one of the two parties since, the very deferment by any one party is, itself, classified in the ahādith as a form of Ribā (interest) since the party that receives the other parties currency, without discharging its reciprocal liability and currency in the same place and at the same instance or period of contracting, would gain an unfair advantage to financially use and gain from the money forwarded by the other party.

There maybe circumstances where, in cases of dire necessity, some jurists may allow deferred discharge from the other party, but such a situation neither demands, in terms of the economic circumstances and business world, that such a transaction be fixed and concluded upon official exchange rates.

I have read the Arabic work Ahkām Al-Aurāq Al-Naqdia by Mufti Taqi Usmani fourteen years ago and differ with much of the contents thereof . However, that is a separate task. The predominant reasons for Mufti Taqi Usmani’s errors in that work stem from the fact that his expertise is more Islamic with an integration of law, but is short of the economic and accounting skills required in this field. b. However, if the currencies are of different countries, they can be sold on spot at whatever rate agreed upon between the parties which can be different from the market rate. This condition is put to restrict the use of this transaction to the genuine needs; otherwise it may be taken as a device to effect ribā transaction.

Mufti Taqi incorrectly uses the non-Islamic term of spot rates in the above view.

The definition of spot rates : A spot trade is an agreement to exchange currency “on the spot,” which actually means that the transaction will be completed or settled within two business days. The exchange rate on a spot trade is called spot exchange rate.6

In terms of this definition to spot rates, spot rates does not imply that an exchange of the currencies takes place simultaneously at the instance of the contract. Thus, at the instance that one party forwards their currency to the other, they, in most cases, receive no immediate reciprocal exchange of the other currency which they require. In Shariah terms this allows that party to have unjustified usage of the currency that that party has taken prior to the other party receiving its reciprocal exchange currency.

Since the term “spot” in non-Islamic financial markets does not refer to an immediate exchange, we cannot regard “spot” to mean “immediate exchange” as specified by the Shariah.

We therefore must state:

If the currencies are of different countries, they can be exchanged simultaneously or any one of the currencies may be sold for a cash payment in another currency at whatever rate agreed upon between the parties. Such a rate can be different from the market or official rates. The condition of a simultaneous exchange or cash payment in another currency is to restrict any party to the transaction from having an unjustified additional time grace to the usage of the currency of the other without payment or without providing the reciprocal exchange. If any one party to this contract, deferred their discharge of the reciprocal payment, the contract would become a ribā transaction

Where both parties defer the delivery of the currencies which they contract to deliver at any future date and time, the contract is not immediately binding but could we, Islamically, regard the contract to have a binding obligation in the future?

The impermissibility of regarding such a contract as binding has been adopted at the Fifth Albaraka Seminar, Fatwa No. 13 and Sixth Albaraka Seminar, Fatwa No. 23

Also, on what basis in Islamic jurisprudence does Mufti Taqi restrict the parties to the market or official exchange rate (where such a rate is assumed to refer to a current official exchange rate)?

After an analysis of the details in the following fatwa by Shaikh Atiyyah Sakr from Al-Azhar, it is clear that for as long as a currency exchange contract is done simultaneously, one party can provide a specific currency in exchange for a different currency.

6 Fundamentals of corporate finance, 3rd edition. International Student Edition. Consulting Editor Stephen A. Ross. Richard D. Irwin Inc. 1995 – Chicago, London, Sydney, Toronto. ISBN 0-256-13585-1. page 690. Such a contract is also allowable if they do so in the future. No hadith has restricted the parties to do the future exchange on the basis of the present exchange rates. The only restriction is that one party should not be paying cash or presently in return for the receipt of the other currency at a future date.

Therefore, for as long as the future contract is done simultaneously, the fixing of the futures rate is not prohibited as long as the contract is not regarded as binding on both the parties. Binding them to the contract could cause one or both parties to suffer economic losses if the fixed exchange rate at a future date happen to be far less than the values of the currencies at that specific time.

According to the Shariah, where such a contract is not binding the parties would naturally review their economic benefits in relation to their intent to conclude the future contract. This would prevent economic injustice, or the profiteering by one party against the financial and economic benefit of the other.

The view of Mufti Taqi in relation to not allowing the future currency contract to be fixed at any rate besides market rates (that are assumed to be current rates) would thus be invalid. We make this distinction on market rates since, in contemporary financial markets, the future rate can also be a market rate because banks and financial institutions peg future exchange rates as well).

اﻟﻔﺘﺎوى اﻹﺳﻼﻣﻴﺔ اﻟﻜﺘـــﺎب : ﻓﺘﺎوى دار اﻹﻓﺘﺎء ﳌﺪة ﻣﺎﺋﺔ ﻋﺎم اﻟﺒــﺎب : ﻣﻦ أﺣﻜﺎم اﳌﻌﺎﻣﻼت . ------

اﳌﻮﺿﻮع (3) ﲡﺎرة اﻟﻌﻤﻠﺔ. اﳌﻔﱴ : ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ ﻋﻄﻴﺔ ﺹﻘﺮ. ﻣﺎﻳﻮ 1997 اﳌﺒﺪأ : اﻟﻘﺮﺁن واﻟﺱﻨﺔ. ﺳﺌﻞ : ﻣﺎ ﺣﻜﻢ اﻟﺪﻳﻦ ﰱ ﲡﺎرة اﻟﻌﻤﻠﺔ، وﺗﺒﺎدل اﻷوراق اﳌﺎﻟﻴﺔ ﰱ اﻟﺒﻮرﺹﺔ ؟. أﺟﺎب : ﻳﻘﻮل اﷲ ﺳﺒﺤﺎﻧﻩ {وأﺣﻞ اﷲ اﻟﺒﻴﻊ وﺣﺮم اﻟﺮﺑﺎ} اﻟﺒﻘﺮة : 275 ، وﻳﻘﻮل { ﻳﺎ أﻳﻬﺎ اﻟﺬﻳﻦ ﺁﻣﻨﻮا ﻻ ﺗﺄآﻠﻮا أﻣﻮاﻟﻜﻢ ﺑﻴﻨﻜﻢ ﺑﺎﻟﺒﺎﻃﻞ إﻻ أن ﺗﻜﻮن ﲡﺎرة ﻋﻦ ﺗﺮاض ﻣﻨﻜﻢ } اﻟﻨﺱﺎء : 29. اﻟﺘﺠـﺎرة رآﻦ ﻣﻦ أهﻢ أرآـﺎن اﻟﻨﺸـﺎط اﻻﻗﺘﺹـﺎدى ﺑﻌﺪ اﻹﻧﺘـﺎج واﻟﺘﺹﻨﻴﻊ ، وآﺎﻧﺖ ﰱ اﻷﺹﻞ ﺗﻘﻮم ﻋﻠﻰ ﻣﺒﺎدﻟﺔ اﻟﺱﻠﻊ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ، ﰒ ﺗﻄﻮرت اﻷﻣﻮر ﻓﺎﲣﺬت ﻣﻘﺎﻳﻴﺲ ﻟﺘﻘﺪﻳﺮ اﻟﺱﻠﻊ ، واﺗﻔﻖ آﻞ ﲨﺎﻋﺔ ﻋﻠﻰ ﻣﻘﻴﺎس ﻣﻨﻬﺎ. وآـﺎﻧﺖ ﻗﻤﺔ اﻟﱰﻗﻰ ﰱ اﲣﺎذ اﻟﻨﻘﺪﻳﻦ - اﻟﺬهﺐ واﻟﻔﻀﺔ - ﻣﻘﻴﺎﺳﺎ ﺗﻘﻮم ﺑﻩ اﻟﺱﻠﻊ ، وﺗﻘﺎﺑﻞ ﺑﻩ اﻷﻧﺸﻄﺔ اﳌﺨﺘﻠﻔﺔ ﰱ اﻟﺘﺠﺎرة وﻏﲑهﺎ. واﻟﺒﻴﻊ واﻟﺸﺮاء ﳘﺎ رآﻨﺎ اﻟﺘﺠﺎرة اﻟﱴ ﻧﺪب اﻹﺳﻼم إﻟﻴﻬﺎ، وﺟﻌﻞ ﻓﻴﻬﺎ ﺗﺱﻌﺔ أﻋﺸﺎر اﻟﺮزق. ووﺿﻊ ﳍﺎ ﺣﺪودا وﺁداﺑﺎ ﺗﻀﻤﻦ ﳍﺎ اﻻﺳﺘﻘﺎﻣﺔ وﲢﻮل دون اﻻﳓﺮاف. وﻣﻦ ﻣﻈﺎهﺮ اﻻﺳﺘﻐﻼل واﻻﳓﺮاف " اﻟﺮﺑﺎ " اﻟﺬى هﻮ زﻳﺎدة أﺣﺪ اﻟﻌﻮﺿﲔ اﳌﺘﻤﺎﺛﻠﲔ ﻋﻦ اﻵﺧﺮ ﺑﻐﲑ ﻣﻘﺎﺑﻞ أﺹﻼ، أو ﲟﻘﺎﺑﻞ ﻣﻌﻨﻮى هﻮ اﻷﺟﻞ ﻋﻨﺪ رد اﻟﻌﻮض. وﻣﻦ أﻧﻮاع اﻟﺘﺠﺎرة ﻣﺒﺎدﻟﺔ اﻟﻨﻘﻮد ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ، وﺗﺱﻤﻰ ﺑﺎﻟﺹﺮف ، وﻣﻦ ﻳﻌﻤﻠﻮن ﰱ هﺬا اـﺎل ﻳﻄﻠﻖ ﻋﻠﻴﻬﻢ اﺳﻢ ﻻ " اﻟﺹﻴﺎرﻓﺔ " وﻣﻜـﺎن ﻣﺰاوﻟﺔ اﻟﻨﺸﺎط ﻳﻄﻠﻖ ﻋﻠﻴﻩ اﺳﻢ اﻟﺒﻨﻚ أو اﳌﺹﺮف. وﺹﺮف اﻟﻨﻘﻮد ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﻳﻄﺒﻖ ﻋﻠﻴﻩ ﻣﺎ ﺟﺎء ﰱ اﳊﺪﻳﺚ اﻟﺬى رواﻩ اﻟﺒﺨﺎرى وﻣﺱﻠﻢ ﻋﻦ أﰉ ﺑﻜﺮ ﻗﺎل : ﻰ اﻟﻨﱮ ﺹﻠﻰ اﷲ ﻋﻠﻴﻩ وﺳﻠﻢ ﻋﻦ ﺑﻴﻊ اﻟﻔﻀﺔ ﺑﺎﻟﻔﻀﺔ. واﻟﺬهﺐ ﺑﺎﻟﺬهﺐ ، إﻻ ﺳﻮاء ﺑﺱﻮاء ، وأﻣﺮﻧﺎ أن ﻧﺒﺘﺎع اﻟﺬهﺐ ﺑﺎﻟﻔﻀﺔ آﻴﻒ ﺷﺌﻨﺎ ، واﻟﻔﻀﺔ ﺑﺎﻟﺬهﺐ آﻴﻒ ﺷﺌﻨﺎ ، ﻳﻌﲎ ﺑﺪون اﻟﺘﺱﺎوى أى ﺑﺎﻟﺘﻔﺎﺿﻞ. وآﺬﻟﻚ ﺣﺪﻳﺚ اﻟﺒﺨﺎرى وﻣﺱﻠﻢ ﻋﻦ أﰉ اﳌﻨﻬﺎل ﻗﺎل : ﺳﺄﻟﺖ اﻟﱪاء ﺑﻦ ﻋﺎزب وزﻳﺪ ﺑﻦ أرﻗﻢ ﻋﻦ اﻟﺹﺮف ، ﻓﻜﻞ واﺣـﺪ ﻳﻘﻮل : هﺬا ﺧﲑ ﻣﲎ. ﻓﻜﻼﳘﺎ ﻳﻘﻮل :ﻰ رﺳﻮل اﷲ ﺹﻠﻰ اﷲ ﻋﻠﻴﻩ وﺳﻠﻢ ﻋﻦ ﺑﻴﻊ اﻟﺬهﺐ ﺑﺎﻟﻮرق -ﺑﻜﺱﺮ اﻟﺮاء أى اﻟﻔﻀﺔ-دﻳﻨًﺎ. ﻳﻌﲎ ﻷﺟﻞ ، وآـﺬﻟﻚ ﺣﺪﻳﺜﻬﻤﺎ ﻋﻦ أﰉ ﺳﻌﻴﺪ اﳋـﺪرى أن رﺳﻮل اﷲ ﺹﻠﻰ اﷲ ﻋﻠﻴﻩ وﺳﻠﻢ ﻗﺎل : " ﻻ ﺗﺒﻴﻌﻮا اﻟﺬهﺐ ﺑﺎﻟﺬهﺐ إﻻ ﻣﺜﻼ ﲟﺜﻞ ، وﻻ ﺗﺸﻔﻮا ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ، وﻻ ﺗﺒﻴﻌﻮا ﻣﻨﻬﺎ ﻏﺎﺋﺒﺎ ﺑﻨﺎﺟﺰ "ﻳﻌﲎ ﻻ ﺗﺒﻴﻌﻮا اﳌﺆﺟﻞ ﺑﺎﳊﺎﺿﺮ، وﻣﻌﲎ " ﻻ ﺗﺸﻔﻮا " ﻻ ﺗﻔﺎﺿﻠﻮا ﺑﺎﻟﺰﻳﺎدة أو اﻟﻨﻘﺹﺎن. ﻳﺆﺧﺬ ﻣﻦ هﺬﻩ اﻷﺣﺎدﻳﺚ أن ﺷﺮط ﺹﺤﺔ اﻟﺹﺮف ﰱ اﻟﻌﻤﻠﺔ اﳌﺘﻤﺎﺛﻠﺔ - اﻟﺬهﺐ ﺑﺎﻟﺬهﺐ ، واﻟﻔﻀﺔ ﺑﺎﻟﻔﻀﺔ - اﻟﺘﺱﺎوى واﳊﻠﻮل أى ﻋﺪم اﻟﺘﺄﺟﻴﻞ. أﻣﺎ ﻋﻨﺪ اﺧﺘﻼف اﻟﻌﻤﻠﺔ - اﻟﺬهﺐ ﺑﺎﻟﻔﻀﺔ - ﻓﻼ ﻳﺸﱰط اﻟﺘﻤﺎﺛﻞ واﻟﺘﺱﺎوى ، وإﳕﺎ ﻳﺸﱰط اﳊﻠﻮل وﻋﺪم اﻟﺘﺄﺟﻴﻞ.. وﻳﻮﺿﺡ ذﻟﻚ ﺣﺪﻳﺚ ﻣﺱﻠﻢ ﻋﻦ ﻋﺒﺎدة ﺑﻦ اﻟﺹﺎﻣﺖ ﻣﺮﻓﻮﻋﺎ " اﻟﺬهﺐ ﺑﺎﻟﺬهﺐ واﻟﻔﻀﺔ ﺑﺎﻟﻔﻀﺔ ، واﻟﱪ ﺑﺎﻟﱪ، واﻟﺸﻌﲑ ﺑﺎﻟﺸﻌﲑ، واﻟﺘﻤﺮ ﺑﺎﻟﺘﻤﺮ ، واﳌﻠﺡ ﺑﺎﳌﻠﺡ ، ﻣﺜﻼ ﲟﺜﻞ ، ﺳﻮاء ﺑﺱﻮاء ، ﻳﺪا ﺑﻴﺪ، ﻓﺈذا اﺧﺘﻠﻔﺖ هﺬﻩ اﻷﺹﻨﺎف ﻓﺒﻴﻌﻮا آﻴﻒ ﺷﺌﺘﻢ إذا آﺎن ﻳﺪا ﺑﻴﺪ." ﻗﺎل اﻟﺸﺎﻓﻌﻰ : اﻟﻌﻠﺔ ﰱ اﻟﺬهﺐ واﻟﻔﻀﺔ أﻤﺎ ﻣﻦ ﺟﻨﺲ اﻷﲦﺎن ، ﻓﻜﻞ ﻣﺎ آﺎن ﻣﻦ ﺟﻨﺲ اﻷﲦﺎن ﻳﺸﱰط ﻓﻴﻩ اﻟﺘﻤﺎﺛﻞ واﳊﻠﻮل إذا آﺎن اﻟﻨﻮع واﺣﺪا ، ﻓﺈذا اﺧﺘﻠﻒ اﻟﻨﻮﻋﺎن ﺟﺎز اﻟﺘﻔﺎﺿﻞ ﺑﺸﺮط اﳊﻠﻮل. وﻗﺪ اﺳﺘﺒﺪل اﻟﻨﺎس اﻵن ﺑﺎﻟﺬهﺐ واﻟﻔﻀـﺔ أوراﻗﺎ ﻣﺎﻟﻴﺔ ﺑﻌﻀﻬﺎ ﻳﻌﺘﱪ ﺳﻨﺪا ﻋﻠﻰ اﻟﺒﻨﻚ ، وﺑﻌﻀﻬﺎ ﻳﻌﺘﱪ ﻗﻴﻤﺔ ﻣﺱﺘﻘﻠﺔ ، آﺎﻟﺪوﻻر واﳉﻨﻴﻩ واﻟﻔﺮﻧﻚ ، ﻓﻴﺠﺮى ﻋﻠﻴﻬﺎ ﺣﻜﻢ اﻟﺬهﺐ واﻟﻔﻀﺔ ﻻﺧﺘﻼف ﻗﻴﻤﺘﻬﺎ ، ﻓﻴﺠﻮز ﺹﺮف اﻟﺪوﻻر ﺑﺎﳉﻨﻴﻩ ﻣﻊ ﻋﺪم اﻟﺘﺱﺎوى ﺑﺸﺮط اﳊﻠﻮل وﻋﺪم اﻟﺘﺄﺟﻴﻞ. ﻓﺹﺮف اﻷوراق اﳌﺎﻟﻴﺔ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ هﻮ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻩ اﻵن اﺳﻢ اﻟﺘﺠﺎرة ﰱ اﻟﻌﻤﻠﺔ ، واﻟﺒﻨﻮك ﺗﻘﻮم ﺑﺬﻟﻚ ، واﻷﻓﺮاد أﻳﻀﺎ ﻳﻘﻮﻣﻮن ﺑﻩ. وإذا آﺎن هﻨﺎك ﺳﻌﺮ رﲰﻰ ﺹﺪر ﺑﻩ ﻗﺮار ﻣﻦ وﱃ اﻷﻣﺮ آﺎن آﺎﻟﺘﺱﻌﲑ ﻟﻜﻞ ﺳﻠﻌﺔ ، واﻟﺘﺱﻌﲑ ﻓﻴﻩ وﺟﻬﺎت ﻧﻈﺮ ﳐﺘﻠﻔﺔ ، ﻟﻜﻦ إذا آﺎن ﻋﺎدﻻ وروﻋﻴﺖ ﻓﻴﻩ اﳌﺹﻠﺤﺔ اﻟﻌﺎﻣﺔ ﻳﻨﺒﻐﻰ اﻻﻟﺘﺰام ﺑﻩ ، آﻤﺎ ﻳﻨﺒﻐﻰ اﻟﺘﺰام اﻟﺘﺱﻌﲑ ﰱ اﻟﺱﻠﻊ اﻷﺧﺮى. هﺬا ، وﻗﺪ ﺛﺒﺖ ﰱ اﻟﺹﺤﻴﺡ أن اﻟﻨﱮ ﺹﻠﻰ اﷲ ﻋﻠﻴﻩ وﺳﻠﻢ " ﻗﺎل : " ﻣﻦ اﺑﺘﺎع ﻃﻌﺎﻣﺎ ﻓﻼ ﻳﺒﻌﻩ ﺣﱴ ﻳﻘﺒﻀﻩ " ﻗﺎل اﺑﻦ ﻋﺒﺎس : وأﺣﺱﺐ آﻞ ﺷﻰء ﲟﻨﺰﻟﺔ اﻟﻄﻌﺎم (ﺹﺤﻴﺡ ﻣﺱﻠﻢ ﺑﺸﺮح اﻟﻨﻮوى ج 10 ص 168." وﺑﻴﻊ اﻟﺸﻰء ﻗﺒﻞ ﻗﺒﻀﻩ ﻳﺱﻤﻰ ﺑﻴﻊ اﻟﺹﻜﺎك. ﻳﻘﻮل اﻟﻨﻮوى ﰱ ﺷﺮح ﺹﺤﻴﺡ ﻣﺱﻠﻢ : اﻟﺹﻜﺎك ﲨﻊ ﺹﻚ ، وهﻮ اﻟﻮرﻗﺔ اﳌﻜﺘﺘﺒﺔ ﺑﺪﻳﻦ - وﳚﻤﻊ أﻳﻀﺎ ﻋﻠﻰ ﺹﻜﻮك -واﳌﺮاد هﻨﺎ اﻟﻮرﻗﺔ اﻟﱴ ﲣﺮج ﻣﻦ وﱃ اﻷﻣﺮ ﺑﺎﻟﺮزق ﳌﺱﺘﺤﻘﻩ ، ﺑﺄن ﻳﻜﺘﺐ ﻓﻴﻬﺎ ﻟﻺﻧﺱﺎن آﺬا وآﺬا ﻣﻦ ﻃﻌﺎم أو ﻏﲑﻩ ، ﻓﻴﺒﻴﻊ ﺹﺎﺣﺒﻬﺎ ذﻟﻚ ﻹﻧﺱﺎن ﻗﺒﻞ أن ﻳﻘﺒﻀﻩ ، وﻗﺪ اﺧﺘﻠﻒ اﻟﻌﻠﻤﺎء ﰱ ذﻟﻚ ، واﻷﺹﺡ ﻋﻨﺪ أﺹﺤﺎﺑﻨﺎ وﻏﲑهﻢ ﺟﻮاز ﺑﻴﻌﻬﺎ ، واﻟﺜﺎﱏ ﻣﻨﻌﻬﺎ. ﰒ أورد ﺣﺠﺔ اﻟﻔﺮﻳﻘﲔ. واﻷوراق اﳌﺎﻟﻴﺔ ﺹﻜﻮك ﺗﺘﺪاول ﰱ اﻷﺳﻮاق " اﻟﺒﻮرﺹﺎت " وهﻰ ذات ﻗﻴﻤﺔ ﺣﻠﺖ ﳏﻞ اﻟﻨﻘﺪﻳﻦ اﻟﺬهﺐ واﻟﻔﻀﺔ ، ﻓﺎن آﺎن ﻓﻴﻬﺎ ﺗﻘﺎﺑﺾ ﺟﺎز اﻟﺘﻌﺎﻣﻞ. وإن ﱂ ﻳﻜﻦ هﻨﺎك ﺗﻘﺎﺑﺾ آﺎن ﻓﻴﻬﺎ اﻟﺮأﻳﺎن اﳌﺬآﻮران.

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Mufti Taqi does not respond to the question “How are currencies of different countries different from ordinary goods which can be sold at prices different from those in the market?”

Firstly, the various currencies do not necessarily have common basis of economic value. Therefore, although the rules pertaining to the exchange of gold and silver only truly apply to a currency supported by the gold standard or similar full backing of gold, we do have economic indicators that reflect alternating values from currency to currency due to national production factors, economic development and other factors relevant to the country that has issued the currency concerned.

Monetary Economic principles have allocated, in our era, the attribute of money to such forms of currency. Therefore, the rules relating to the primary Islamic forms of money have to be extended to such currencies, since, if we do not, it would openly enable the same consequences of Ribā (interest) to affect the money.

Contemporary currencies in the forms of paper and coin money, has, within itself, an attributed economic value which is specific to the issuing economy. Justice demands a fair exchange rate. If this is not governed, people would loose their earnings and belongings through such exchange and lead to the collapse of the monetary framework of countries. This would create an economic disaster.

Justice relating to fair monetary exchange is also implicatively found in the hadith that demands that the quantity of gold be equal from both sides when items or coins of gold are exchanged for other items of gold or coins. In regard to other commodities, the Shari’ah had allowed the forces of demand, supply, production, effort, quality, quantity etc’ to dictate prices for the pursuance of the economic survival and needs of the people.

Secondly, the Shariah has demarcated particular rules in relation to the sale of goods, as well as excluded the Islamic forms of currency (gold and silver) from being described as absolutely equivalent to other commodities due to the fact that these currencies despite being intrinsically metallic, have also been used a store of economic value and a means for transactions.

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4. Fifth Albaraka Seminar, Fatwa No. 13

Sarf and Mutual Promising

1. Promising to buy different currencies at the rate prevalent on the day of agreement

Question:

What is the (legal) position on promising to buy different currencies at the rate of the day of agreement (the day of mutual promise) on the condition that the delivery of the exchange will occur later so that the exchange in future will be from hand to hand, when such a mutual promise is binding, and when it is not binding?

Fatwa:

If such a mutual promise is binding on both the parties then it falls under the general prohibition of selling credit for credit, and it is not permissible. However, if it is not binding upon the two parties then it is permissible.

(Fifth Albaraka Seminar, Fatwa No. 13)

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5. Sixth Albaraka Seminar, Fatwa No. 23

2. Mutual promising concerning exchange of currencies

Question:

What is the position on mutual promising concerning exchange of currencies?

Fatwa:

This verdict confirms what is stated in the resolutions adopted by the second conference of Islamic banks held in March 1983 in Kuwait, that the arrangement for sale of currencies with deferred payment is permissible provided the promise is non-binding (this was the opinion of the majority). If the arrangement is binding then it is not permissible.

(Sixth Albaraka Seminar, Fatwa No. 23)

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6. Sixth Albaraka Seminar, Fatwa No. 12

3. Bank preparing deals for future purchase of currencies for its clients

Question:

Is it permissible for an Islamic bank to engage in future purchase transactions of currencies for its clients?

Fatwa:

In principle it is not permissible for the bank to engage in this kind of transactions nor is it permissible for it to act as an intermediary for its clients in this regard because it is prohibited in Islamic law.

(Sixth Albaraka Seminar, Fatwa No. 12)

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اﻟﻤﺒﺴﻮط اﻟﺴﺮﺥﺴﻲ اﻟﺤﻨﻔﻲ

ﺑَ ﺎ بٌ ا ﻟ ﺼﱠ ﺮْ فِ ﻓِﻲ ا ﻟْ ﻮَ دِ ی ﻌَ ﺔِ ﻗَ ﺎ لَ - رﺡﻤﻪ اﷲ - : وَإِذَا ا ﺳْ ﺘَ ﻮْ دَ عَ رَ ﺝُ ﻞٌ رَﺝُﻠًﺎ أَ ﻟْ ﻒَ دِ رْ هَ ﻢٍ ﻓَﻮَﺿَﻌَﻬَﺎ ﻓِﻲ ﺑَ ﻴْ ﺘِ ﻪِ , ﺛُ ﻢﱠ اﻟْﺘَﻘَﻴَﺎ ﻓِﻲ ا ﻟ ﺴﱡ ﻮ قِ ﻓَ ﺎ ﺵْ ﺘَ ﺮَ ا هَ ﺎ ﻣِ ﻨْ ﻪُ ﺑِﻤِﺎ ﺋَ ﺔِ دِ ی ﻨَ ﺎ رٍ , وَ ﻥَ ﻘَ ﺪَ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮَ , ﻟَ ﻢْ یَ ﺠُ ﺰْ إ نْ ﻓَ ﺎ رَ ﻗَ ﻪُ ﻗَ ﺒْ ﻞَ أَ نْ یَ ﻘْ ﺒِ ﺾَ ا ﻟْ ﻮَ دِ ی ﻌَ ﺔَ ﻣِ ﻦْ ﺑَ ﻴْ ﺘِ ﻪِ ; ﻟِ ﺄَ نﱠ ا ﻟْ ﻮَ دِ ی ﻌَ ﺔَ أَ ﻣَ ﺎ ﻥَ ﺔٌ ﻓِﻲ ﺑَ ﻴْ ﺘِ ﻪِ , وَ ا ﻟْ ﻘَ ﺒْ ﺾُ ا ﻟْ ﻤُ ﺴْ ﺘَ ﺤَ ﻖﱡ ﺑِ ﺎ ﻟْ ﻌَ ﻘْ ﺪِ : ﻗَ ﺒْ ﺾُ ﺿَ ﻤَ ﺎ نٍ . ﻓَ ﻘَ ﺒْ ﺾُ ا ﻟْ ﺄَ ﻣَ ﺎ ﻥَ ﺔِ ﻟَﺎ یَ ﻨُ ﻮ بُ ﻋَ ﻨْ ﻪُ ; ﻟِ ﺄَ ﻥﱠ ﻪُ دُ و ﻥَ ﻪُ ﺑِ ﺨِ ﻠَ ﺎ فِ ﻗَ ﺒْ ﺾِ ا ﻟْ ﻐَ ﺼْ ﺐِ ; وَ ﻟِ ﺄَ نﱠ یَ ﺪَ ا ﻟْ ﻤُ ﻮ دِ عِ آَ ﻴَ ﺪِ ا ﻟْ ﻤُ ﻮ دَ عِ أَﻟَﺎ ﺕَﺮَى أَ نْ هَ ﻠَ ﺎ آَ ﻬَ ﺎ ﻓِﻲ یَ ﺪِ ا ﻟْ ﻤُ ﻮ دِ عِ آَ ﻬَ ﻠَ ﺎ آِ ﻬَ ﺎ ﻓِﻲ یَ ﺪِ ا ﻟْ ﻤُ ﻮ دَ عِ , ﻓَﺈِذَا ﻟَ ﻢْ یُ ﺤَ ﺪﱢ دْ ا ﻟْ ﻘَ ﺒْ ﺾَ ﻓِﻴﻬَﺎ ﻟِ ﻨَ ﻔْ ﺴِ ﻪِ ﺡَﺘﱠﻰ اﻓْﺘَﺮَﻗَﺎ , ﻓَ ﺈِﻥﱠﻤَﺎ اﻓْﺘَﺮَﻗَﺎ , ﻗَ ﺒْ ﻞَ ﻗَ ﺒْ ﺾِ ا ﻟْ ﺒَ ﺪَ ﻟَ ﻴْ ﻦِ .

ﺑﺎب اﻟﻮآﺎﻟﺔ ﻓﻲ اﻟﺼﺮف

وَ إِ نْ وَ آﱠ ﻠَ ﻪُ ﻓِﻲ أَ نْ یَ ﺼْ ﺮِ فَ ﻟَ ﻪُ دَ رَ ا هِ ﻢَ ﺑِ ﺪَ ﻥَ ﺎ ﻥِ ﻴ ﺮَ ﻓَﺼَﺮَﻓَﻬَﺎ , وَ ﺕَ ﻘَ ﺎ ﺑَ ﻀَ ﺎ , وَ أَ ﻗَ ﺮﱠ اﻟﱠﺬِي ﻗَ ﺒَ ﺾَ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ﺑِ ﺎ ﻟِ ﺎ ﺳْ ﺘِ ﻴ ﻔَ ﺎ ءِ , ﺛُ ﻢﱠ وَ ﺝَ ﺪَ ﻓِﻴﻬَﺎ دِرْهَﻤًﺎ زَاﺋِﻔًﺎ ﻓَ ﻘَ ﺒِ ﻠَ ﻪُ ا ﻟْ ﻮَ آِ ﻴ ﻞُ , وَ أَ ﻗَ ﺮﱠ أَ ﻥﱠ ﻪُ ﻣِ ﻦْ دَ رَ ا هِ ﻤِ ﻪِ , وَ ﺝَ ﺤَ ﺪَ ﻩُ ا ﻟْ ﻤُ ﻮَ آﱢ ﻞُ , ﻓَ ﻬُ ﻮَ ﻟَ ﺎ زِ مٌ ﻟِ ﻠْ ﻤُ ﻮَ آﱢ ﻞِ ; ﻟِ ﺄَ ﻥﱠ ﻪُ ﻟَﺎ ﻗَ ﻮْ لَ ﻟِ ﻠْ ﻘَ ﺎ ﺑِ ﺾِ ﻓِﻴﻤَﺎ یَﺪﱠﻋِﻲ ﻣِ ﻦْ ا ﻟ ﺰﱢ یَ ﺎ ﻓَ ﺔِ ﺑَ ﻌْ ﺪَ ﻣَﺎ أَ ﻗَ ﺮﱠ ﺑِ ﺎ ﺳْ ﺘِ ﻴ ﻔَ ﺎ ءِ ﺡَ ﻘﱢ ﻪِ , وَإِﻥﱠﻤَﺎ یَ ﺮُ دﱡ ﻩُ ﻋَﻠَﻰ ا ﻟْ ﻮَ آِ ﻴ ﻞِ ﺑِ ﺈِ ﻗْ ﺮَ ا رِ ﻩِ , وَ إِ ﻗْ ﺮَ ا رُ ﻩُ ﻟَﺎ یَ ﻜُ ﻮ نُ ﺡُ ﺠﱠ ﺔً ﻋَﻠَﻰ ا ﻟْ ﻤُ ﻮَ آﱢ ﻞِ ; ﻓَﻠِﻬَﺬَا آَ ﺎ نَ ﻟَﺎزِﻣًﺎ ﻟِ ﻠْ ﻮَ آِ ﻴ ﻞِ , ﻗَ ﺎ لَ : وَ إِ نْ رَ دﱠ ﻩُ اﻟْﻘَﺎﺿِﻲ ﻋَﻠَﻰ ا ﻟْ ﻮَ آِ ﻴ ﻞِ ﺑِ ﺒَ ﻴﱢ ﻨَ ﺔٍ , أَ وْ ﺑِ ﺄَ دَ ا ءِ یَ ﻤِ ﻴ ﻦٍ , وَ ﻟَ ﻢْ یَ ﻜُ ﻦْ ا ﻟْ ﻘَ ﺎ ﺑِ ﺾُ أَ ﻗَ ﺮﱠ ﺑِ ﺎ ﻟِ ﺎ ﺳْ ﺘِ ﻴ ﻔَ ﺎ ءِ ﻟَ ﺰِ مَ ا ﻟْ ﺂ ﻣِ ﺮَ , وَﻓِﻲ هَﺬَا ﻥَ ﻈَ ﺮٌ , ﻓَ ﺈِ نﱠ ا ﻟْ ﻘَ ﺎ ﺑِ ﺾَ إذَا ﻟَ ﻢْ یُ ﻘِ ﺮﱠ ﺑِ ﺎ ﺳْ ﺘِ ﻴ ﻔَ ﺎ ءِ ﺡَ ﻘﱢ ﻪِ , وَﻟَﺎ ﺑِ ﺎ ﺳْ ﺘِ ﻴ ﻔَ ﺎ ءِ اﻟْﺠِﻴَﺎدِ ﻓَ ﺎ ﻟْ ﻘَ ﻮْ لُ ﻗَ ﻮْ ﻟُ ﻪُ ﻓِﻴﻤَﺎ یَﺪﱠﻋِﻲ , أَ ﻥﱠ ﻪُ زُ یُ ﻮ فٌ ; ﻟِ ﺄَ ﻥﱠ ﻪُ یُ ﻨْ ﻜِ ﺮُ ﻗَ ﺒْ ﺾَ ﺡَ ﻘﱢ ﻪِ , وَﻟَﺎ ﺡَ ﺎ ﺝَ ﺔَ ﻟَ ﻪُ إ ﻟَﻰ إ ﻗَ ﺎ ﻣَ ﺔِ ا ﻟْ ﺒَ ﻴﱢ ﻨَ ﺔِ , وَﻟَﺎ یَ ﻤِ ﻴ ﻦَ ﻋَﻠَﻰ ا ﻟْ ﻮَ آِ ﻴ ﻞِ اﻟﱠﺬِي ﻋَ ﺎ ﻗَ ﺪَ ﻩُ إﻥﱠﻤَﺎ اﻟْﻴَﻤِﻴﻦُ ﻋَ ﻠَ ﻴْ ﻪِ , ﻓَ ﺈِ نﱠ ﻣَ ﻦْ ﺝُ ﻌِ ﻞَ ا ﻟْ ﻘَ ﻮْ لُ ﻗَ ﻮْ ﻟَ ﻪُ ﺵَﺮْﻋًﺎ , یَ ﺘَ ﻮَ ﺝﱠ ﻪُ ﻋَ ﻠَ ﻴْ ﻪِ اﻟْﻴَﻤِﻴﻦُ , وَإِﻥﱠﻤَﺎ یَ ﺮُ دﱡ إذَا ﺡَ ﻠَ ﻒَ ﻟَﺎ إذَا أَﺕَﻰ اﻟْﻴَﻤِﻴﻦَ ﻓَﻌَﺮَﻓْﻨَﺎ أَ نﱠ هَﺬَا ا ﻟْ ﺠَ ﻮَ ا بَ ﻣُ ﺨْ ﺘَ ﻞﱞ , وَ ا ﻟ ﺼﱠ ﺤِ ﻴ ﺢُ أَ ﻥﱠ ﻪُ إذَا ﺡَ ﻠَ ﻒَ , وَ رَ دﱠ ﻩُ ﻋَﻠَﻰ ا ﻟْ ﻮَ آِ ﻴ ﻞِ ﻓَ ﻬُ ﻮَ ﻟَ ﺎ زِ مٌ ﻟِ ﻠْ ﺂ ﻣِ ﺮِ ; ﻟِ ﺄَ ﻥﱠ ﻪُ رَ دﱠ ﻩُ ﻋَ ﻠَ ﻴْ ﻪِ ﺑِ ﻐَ ﻴْ ﺮِ ا ﺥْ ﺘِ ﻴَ ﺎ رِ ﻩِ ﻓِﻴﻤَﺎ هُ ﻮَ ﺡُ ﺠﱠ ﺔٌ ﻓِﻲ ﺡَ ﻖﱢ ا ﻟْ ﺂ ﻣِ ﺮِ , وَإِذَا وَ آﱠ ﻠَ ﻪُ ﺑِ ﺄَ نْ یَ ﺼْ ﺮِ فَ ﻟَ ﻪُ هَ ﺬِ ﻩِ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ﺑِ ﺪَ ﻥَ ﺎ ﻥِ ﻴ ﺮَ ﻓَ ﺼَ ﺮْ ﻓ ﻬَ ﺎ , ﻓَ ﻠَ ﻴْ ﺲَ ﻟِ ﻠْ ﻮَ آِ ﻴ ﻞِ أَ نْ یَ ﺘَ ﺼَ ﺮﱠ فَ ﻓِﻲ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ ; ﻟِ ﺄَ نﱠ اﻟْﻮَآَﺎﻟَﺔَ ﻗَ ﺪْ ا ﻥْ ﺘَ ﻬَ ﺖْ , وَ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮُ ا ﻟْ ﻤَ ﻘْ ﺒُ ﻮ ﺿَ ﺔُ أَ ﻣَ ﺎ ﻥَ ﺔٌ ﻓِﻲ یَ ﺪِ ﻩِ ﻟِ ﻠْ ﻤُ ﻮَ آﱢ ﻞِ , ﻓَﻠَﺎ یَ ﺘَ ﺼَ ﺮﱠ فُ ﻓِﻴﻬَﺎ ﺑِ ﻐَ ﻴْ ﺮِ أَ ﻣْ ﺮٍ .

اﻟﻤﺪوﻥﺔ

آﺘﺎب اﻟﺼﺮف

ﺑﺴﻢ اﷲ اﻟﺮﺡﻤﻦ اﻟﺮﺡﻴﻢ آِ ﺘَ ﺎ بُ ا ﻟ ﺼﱠ ﺮْ فِ اﻟﺘﱠﺄْﺥِﻴﺮُ وَ ا ﻟ ﻨﱠ ﻈِ ﺮَ ةُ ﻓِﻲ ا ﻟ ﺼﱠ ﺮْ فِ ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ اﺵْﺘَﺮَیْﺖ ﺡُﻠِﻴﺎ ﻣَﺼُﻮﻏًﺎ ﻓَ ﻨَ ﻘَ ﺪْ تُ ﺑَ ﻌْ ﺾَ ﺛَ ﻤَ ﻨِ ﻪِ وَ ﻟَ ﻢْ أَ ﻥْ ﻘُ ﺪْ ﺑَ ﻌْ ﻀَ ﻪُ أَ ﺕَ ﻔْ ﺴُ ﺪُ ا ﻟ ﺼﱠ ﻔْ ﻘَ ﺔُ آُﻠﱡﻬَﺎ وَ یَ ﺒْ ﻄُ ﻞُ ا ﻟْ ﺒَ ﻴْ ﻊُ ﺑَﻴْﻨَﻨَﺎ ؟ ﻗَ ﺎ لَ : ﻥَ ﻌَ ﻢْ . ﻗَ ﺎ لَ : وَ هُ ﻮَ ﻋِ ﻨْ ﺪَ ﻣَ ﺎ ﻟِ ﻚٍ ﺹَ ﺮْ فٌ .

ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ ﺹَ ﺮَ ﻓْ ﺖُ ﻣِ ﺎ ﺋَ ﺔَ دِیﻨَﺎرٍ ﺑِ ﺄَ ﻟْ ﻔَ ﻲْ دِ رْ هَ ﻢٍ آُ ﻞﱡ ﻋِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ ﺑِ ﺪِ ی ﻨَ ﺎ رٍ ﻓَﻘَﺒَﻀْﺖ ا ﻟْ ﺄَ ﻟْ ﻒَ دِ رْ هَ ﻢٍ وَدَﻓَﻌْﺖ ﺥَ ﻤْ ﺴِ ﻴ ﻦَ دِیﻨَﺎرًا ﺛُ ﻢﱠ اﻓْﺘَﺮَﻗْﻨَﺎ أَ یَ ﺒْ ﻄُ ﻞُ ا ﻟ ﺼﱠ ﺮْ فُ آُ ﻠﱡ ﻪُ أَ مْ یَ ﺠُ ﻮ زُ ﻣِ ﻦْ ذَ ﻟِ ﻚَ ﺡِ ﺼﱠ ﺔُ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ ا ﻟ ﻨﱠ ﻘْ ﺪِ ؟ . ﻗَ ﺎ لَ : ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : یَ ﺒْ ﻄُ ﻞُ ذَ ﻟِ ﻚَ آُ ﻠﱡ ﻪُ وَﻟَﺎ یَ ﺠُ ﻮ زُ ﻣِ ﻨْ ﻪُ ﺡِ ﺼﱠ ﺔُ اﻟْﺨَﻤْﺴِﻴﻦَ ا ﻟ ﻨﱠ ﻘْ ﺪِ ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ آُﻨْﺖ دَﻓَﻌْﺖ إ ﻟَ ﻴْ ﻪِ ا ﻟْ ﻤِ ﺎ ﺋَ ﺔَ دِ ی ﻨَ ﺎ رٍ وَ ﻗَﺒَﻀْﺖ ﻣِ ﻨْ ﻪُ ا ﻟْ ﺄَ ﻟْ ﻔَ ﻲْ دِ رْ هَ ﻢٍ ﺛُ ﻢﱠ أَ ﺹَ ﺎ بَ ﺑَ ﻌْ ﺪَ ذَ ﻟِ ﻚَ ﻣَ ﻦْ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ ﺥَ ﻤْ ﺴِ ﻴ ﻦَ ﻣِﻨْﻬَﺎ رَ دِ ی ﺌَ ﺔً ﻓَﺮَدﱠهَﺎ أَ یُ ﻨْ ﺘَ ﻘَ ﺾُ ا ﻟ ﺼﱠ ﺮْ فُ آُ ﻠﱡ ﻪُ ﻓِﻲ ﻗَ ﻮْ لِ ﻣَ ﺎ ﻟِ ﻚٍ أَ مْ ﻟَﺎ ؟ . ﻗَ ﺎ لَ : ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : ﻟَﺎ یُ ﻨْ ﺘَ ﻘَ ﺾُ ﻣِ ﻦْ ا ﻟ ﺼﱠ ﺮْ فِ إﻟﱠﺎ ﺡِ ﺼﱠ ﺔُ ﻣَﺎ أَ ﺹَ ﺎ بَ ﻣِ ﻦْ ا ﻟ ﺮﱠ دِ ی ﺌَ ﺔِ ﻗُﻠْﺖ : ﻓَﻤَﺎ ﻓَ ﺮْ قٌ ﺑَ ﻴْ ﻦَ هَﺬَا ﺡِ ﻴ ﻦَ أَ ﺹَ ﺎ بَ ﺥَ ﻤْ ﺴِ ﻴ ﻦَ رَ دِ ی ﺌَ ﺔً ﺝَ ﻮﱠ زَ تْ اﻟْﺨَﻤْﺴِﻴﻦَ ا ﻟْ ﺠِ ﻴَ ﺎ دِ یﱠ ﺔَ وَ ﺑَ ﻴْ ﻦَ اﻟﱠﺬِي ﺹَ ﺮَ فَ ﻓَ ﻠَ ﻢْ یَ ﻨْ ﻘُ ﺪْ إﻟﱠﺎ ﺥَ ﻤْ ﺴِ ﻴ ﻦَ , ﺛُ ﻢﱠ اﻓْﺘَﺮَﻗَﺎ أَ ﺑْ ﻄَ ﻞَ ﻣَ ﺎ ﻟِ ﻚٌ هَﺬَا وَ أَ ﺝَ ﺎ زَ ﻩُ إذَا أَ ﺹَ ﺎ بَ ﺥَ ﻤْ ﺴِ ﻴ ﻦَ ﻣِﻨْﻬَﺎ رَ دِ ی ﺌَ ﺔً ﺑَ ﻌْ ﺪَ ا ﻟ ﻨﱠ ﻘْ ﺪِ أَ ﺝَ ﺎ زَ ﻣِﻨْﻬَﺎ اﻟْﺠِﻴَﺎدَ وَ أَ ﺑْ ﻄَ ﻞَ ا ﻟ ﺮﱠ دِ ی ﺌَ ﺔَ ؟ ﻗَ ﺎ لَ ﻟِ ﺄَ نﱠ : اﻟﱠﺬِي ﻟَ ﻢْ یَ ﻨْ ﻘُ ﺪْ إﻟﱠﺎ اﻟْﺨَﻤْﺴِﻴﻦَ وَ ﻗَ ﻌَ ﺖْ ا ﻟ ﺼﱠ ﻔْ ﻘَ ﺔُ ﻓَ ﺎ ﺳِ ﺪَ ةً ﻓِ ﻴ ﻪِ آُ ﻠﱢ ﻪِ , وَهَﺬَا اﻟﱠﺬِي أَ ﻥْ ﻘَ ﺪَ ا ﻟْ ﻤِ ﺎ ﺋَ ﺔَ آُﻠﱠﻬَﺎ وَ ﻗَ ﻌَ ﺖْ ا ﻟ ﺼﱠ ﻔْ ﻘَ ﺔُ ﺹَﺤِﻴﺤَﺔً , أَﻟَﺎ ﺕَﺮَى أَ ﻥﱠ ﻪُ إ نْ ﺵَ ﺎ ءَ ﻗَ ﺎ لَ : أَﻥَﺎ أَ ﻗْ ﺒَ ﻞُ هَ ﺬِ ﻩِ ا ﻟ ﺮﱠ دِ ی ﺌَ ﺔَ وَﻟَﺎ أَرُدﱡهَﺎ , ﻓَ ﻴَ ﻜُ ﻮ نُ ذَ ﻟِ ﻚَ ﻟَ ﻪُ , ﻓَ ﻬُ ﻮَ ﻟَﻤﱠﺎ أَ ﺹَ ﺎ ﺑَ ﻬَ ﺎ رَ دِ ی ﺌَ ﺔً ﻓَﺮَدﱠهَﺎ ا ﻥْ ﺘَ ﻘَ ﺾَ ﻣِ ﻦْ ا ﻟ ﺼﱠ ﺮْ فِ ﺑِ ﺤِ ﺴَ ﺎ بِ ﻣَﺎ أَ ﺹَ ﺎ بَ ﻓِﻴﻬَﺎ رَ دِ ی ﺌَ ﺔً , أَ ﻟَﺎ ﺕَﺮَى أَ نﱠ ﻣَ ﺨْ ﺮَ ﻣَ ﺔَ ﺑْ ﻦَ ﺑُ ﻜَ ﻴْ ﺮٍ ذَ آَ ﺮَ ﻋَ ﻦْ أَ ﺑِ ﻴ ﻪِ ﻗَ ﺎ لَ : ﺳَ ﻤِ ﻌْ ﺖُ ﻋَﻤْﺮَو ﺑْ ﻦَ ﺵُ ﻌَ ﻴْ ﺐٍ یَﻘُﻮلُ : ﻗَ ﺎ لَ ﻋَ ﺒْ ﺪُ اﻟﻠﱠﻪِ ﺑْ ﻦُ ﻋَﻤْﺮِو ﺑْ ﻦِ اﻟْﻌَﺎصِ : { ﻗَ ﺎ لَ ﻟَﻨَﺎ رَ ﺳُ ﻮ لُ ا ﻟ ﻠﱠ ﻪِ ﺹﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ یَ ﻮْ مَ ﺥَ ﻴْ ﺒَ ﺮَ : ﻟَﺎ ﺕَﺒِﻴﻌُﻮا ا ﻟ ﺬﱠ هَ ﺐَ ﺑِ ﺎ ﻟْ ﻮَ رِ قِ إﻟﱠﺎ هَ ﺎ ءَ وَ هَ ﺎ ءَ } , ﻓَﺈِذَا اﻓْﺘَﺮَﻗَﺎ ﻣِ ﻦْ ﻗَ ﺒْ ﻞِ ﺕَ ﻤَ ﺎ مِ ا ﻟْ ﻘَ ﺒْ ﺾِ آَﺎﻥَﺎ ﻗَ ﺪْ ﻓَﻌَﻠَﺎ ﺥِﻠَﺎفَ ﻣَﺎ ﻗَ ﺎ لَ رَ ﺳُ ﻮ لُ اﻟﻠﱠﻪِ ﺹﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ , أَﻟَﺎ ﺕَﺮَى أَ نﱠ ﻋُ ﻤَ ﺮَ ﺑْ ﻦَ اﻟْﺨَﻄﱠﺎبِ ﻗَ ﺎ لَ : ﻓَ ﺈِ نْ اﺳْﺘَﻨْﻈَﺮَك إ ﻟَ ﻴْ ﻪِ أَ نْ یَ ﻠِ ﺞَ ﺑَ ﻴْ ﺘَ ﻪُ ﻓَ ﻠَﺎ ﺕُ ﻨْ ﻈِ ﺮْ ﻩُ , ﻓَ ﻜَ ﻴْ ﻒَ ﺑِ ﻤَ ﻦْ ﻓَ ﺎ رَ ﻗَ ﻪُ وَ إِ نﱠ ﻋَ ﺒْ ﺪَ اﻟْﺠَﺒﱠﺎرِ ﺑْ ﻦَ ﻋُ ﻤَ ﺮَ ﻗَ ﺎ لَ ﻋَ ﻤﱠ ﻦْ أَ دْ رَ كَ ﻣِ ﻦْ أَ هْ ﻞِ ا ﻟْ ﻌِ ﻠْ ﻢِ أَ نﱠ ا ﻟ ﺮﱠ ﺝُ ﻞَ إذَا ﺹَ ﺮَ فَ دِیﻨَﺎرًا ﺑِ ﺪَ رَ ا هِ ﻢَ ﻓَ ﻮَ ﺝَ ﺪَ ﻣِﻨْﻬَﺎ ﺵَﻴْﺌًﺎ ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِ ﻴ ﻪِ ﻓَ ﺄَ رَ ا دَ رَ دﱠ ﻩُ ا ﻥْ ﺘَ ﻘَ ﺾَ ﺹَ ﺮْ ﻓُ ﻪُ آُ ﻠﱡ ﻪُ وَﻟَﺎ یُ ﺒَ ﺪﱠ لُ ذَ ﻟِ ﻚَ ا ﻟ ﺪﱢ رْ هَ ﻢُ وَ ﺡْ ﺪَ ﻩُ أَﻟَﺎ ﺕَﺮَى أَ ﻥﱠ ﻪُ ﻟَ ﻮْ ﻟَ ﻢْ یُ ﺮِ دْ رَ دﱠ ﻩُ ﻟَ ﻜَ ﺎ نَ ﻋَﻠَﻰ ﺹَ ﺮْ ﻓِ ﻪِ ا ﻟْ ﺄَ وﱠ لِ , أَﻟَﺎ ﺕَﺮَى أَ نﱠ ا ﺑْ ﻦَ ﺵِ ﻬَ ﺎ بٍ ﻗَ ﺪْ آَ ﺎ نَ یُﺠِﻴﺰُ ا ﻟْ ﺒَ ﺪَ لَ إذَا آَ ﺎ نَ ﻋَﻠَﻰ ﻏَ ﻴْ ﺮِ ﺵَ ﺮْ طٍ , وَ إِ نْ آَ ﺎ نَ ﻟَﺎ یَ ﻘُ ﻮ لُ ﻣَ ﺎ ﻟِ ﻚٌ ﺑِ ﻘَ ﻮْ ﻟِ ﻪِ , وَ ﻟَ ﻜِ ﻨﱠ ﻪُ دَ ﻟِ ﻴ ﻞٌ ﻋَﻠَﻰ أَﻥﱠﻬُﻤَﺎ إذَا ﺕَ ﻘَ ﺎ ﺑَ ﻀَ ﺎ وَاﻓْﺘَﺮَﻗَﺎ ﺛُ ﻢﱠ أَ ﺹَ ﺎ بَ رَ دِ ی ﺌً ﺎ أَ نﱠ ذَ ﻟِ ﻚَ ﻟَ ﻴْ ﺲَ ﻣِﻤﱠﺎ یُ ﺒْ ﻄِ ﻞُ ﻋَﻘْﺪَهُﻤَﺎ أَﻟَﺎ ﺕَﺮَى أَ نﱠ ﻋَ ﻄَ ﺎ ءَ ﺑْ ﻦَ أَﺑِﻲ رَ ﺑَ ﺎ حٍ آَ ﺎ نَ یَ ﻘُ ﻮ لُ ﻓِﻲ رَ ﺝُ ﻞٍ ا ﺹْ ﻄَ ﺮَ فَ وَرِﻗًﺎ ﻓَ ﻘَ ﺎ لَ ﻟَ ﻪُ : ا ذْ هَ ﺐْ ﺑِﻬَﺎ ﻓَﻤَﺎ رَدﱡوا ﻋَﻠَﻴْﻚ ﻓَﺄَﻥَﺎ أُ ﺑْ ﺪِ ﻟُ ﻪُ ﻟَﻚ ﻗَ ﺎ لَ : ﻟَﺎ , وَ ﻟَ ﻜِ ﻦْ ﻟِﻴَﻘْﺒِﻀْﻬَﺎ ﻣِ ﻨْ ﻪُ , وَ ﻗَ ﺎ ﻟَ ﻪُ ﺳَ ﻌِ ﻴ ﺪُ ﺑْ ﻦُ ا ﻟْ ﻤُ ﺴَ ﻴﱢ ﺐِ وَ رَ ﺑِ ﻴ ﻌَ ﺔُ وَیَﺤْﻴَﻰ ﺑْ ﻦُ ﺳَ ﻌِ ﻴ ﺪٍ وَﻗَﺎﻟُﻮا : ﻟَﺎ یَﻨْﺒَﻐِﻲ ﻟَﻬُﻤَﺎ أَ نْ یَﻔْﺘَﺮِﻗَﺎ ﺡَﺘﱠﻰ یَ ﺒْ ﺮَ أَ آُ ﻞﱡ وَ ا ﺡِ ﺪٍ ﻣِ ﻦْ ﺹَ ﺎ ﺡِ ﺒِ ﻪِ . ا ﺑْ ﻦُ وَ هْ ﺐٍ , وَ أَ نﱠ ا ﺑْ ﻦَ ﻟَ ﻬِ ﻴ ﻌَ ﺔَ ذَ آَ ﺮَ ﻋَ ﻦْ یَ ﺰِ ی ﺪَ ﺑْ ﻦِ ﺡَ ﺒِ ﻴ ﺐٍ أَ نﱠ ا ﺑْ ﻦَ ﺡُ ﺮَ یْ ﺚٍ آَ ﺎ نَ یَ ﻘُ ﻮ لُ : ﻟَ ﻮْ ﺹَ ﺮَ فَ رَ ﺝُ ﻞٌ ﻓَ ﻘَ ﺒَ ﺾَ ﺹَ ﺮْ ﻓَ ﻪُ آُ ﻠﱠ ﻪُ ﺛُ ﻢﱠ ﺵَ ﺮَ طَ أَ نﱠ ﻣَﺎ آَ ﺎ نَ ﻓِﻴﻬَﺎ ﻥَﺎﻗِﺼًﺎ آَ ﺎ نَ ﻋَ ﻠَ ﻴْ ﻪِ ﺑَ ﺪَ ﻟُ ﻪُ آَ ﺎ نَ ذَ ﻟِ ﻚَ رِ ﺑًﺎ ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ ﺹَ ﺮَ ﻓْ ﺖُ دِیﻨَﺎرًا ﻋِ ﻨْ ﺪَ رَ ﺝُ ﻞٍ ﺑِ ﻌِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ ﻓَﻘُﻠْﺖ ﻟَ ﻪُ : أَﻋْﻄِﻨِﻲ ﻋَ ﺸَ ﺮَ ةَ دَ رَ ا هِ ﻢَ وَأَﻋْﻄِﻨِﻲ ﺑِ ﺎ ﻟْ ﻌَ ﺸَ ﺮَ ةِ اﻟْﺄُﺥْﺮَى ﻋَ ﺸَ ﺮَ ةَ أَ رْ ﻃَ ﺎ لِ ﻟَ ﺤْ ﻢٍ آُ ﻞﱠ یَ ﻮْ مٍ رِ ﻃْ ﻞُ ﻟَ ﺤْ ﻢٍ ﻗَ ﺎ لَ : ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِﻲ ذَ ﻟِ ﻚَ ﻣِ ﻦْ ﻗِ ﺒَ ﻞِ أَ ﻥﱠ ﻪُ إذَا وَ ﻗَ ﻊَ ﻣَ ﻊَ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ ﺵَ ﻲْ ءٌ ﺑِ ﺼَ ﺮْ فِ هَﺬَا ا ﻟ ﺪﱢ ی ﻨَ ﺎ رِ ﻟَ ﻢْ یَ ﺠُ ﺰْ أَ نْ یَ ﺘَ ﺄَ ﺥﱠ ﺮَ ﺵَ ﻲْ ءٌ ﻣِ ﻦْ ذَ ﻟِ ﻚَ , وَﺕَﺄْﺥِﻴﺮٌ ﻓِﻲ ذَ ﻟِ ﻚَ ﺑِ ﻤَ ﻨْ ﺰِ ﻟَ ﺔِ ﺕَﺄْﺥِﻴﺮِ ﺑَ ﻌْ ﺾِ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ , ﻓَ ﺈِ نْ آَ ﺎ ﻥَ ﺖْ ا ﻟ ﺴﱢ ﻠْ ﻌَ ﺔُ ﻣَ ﻊَ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ یَﺪًا ﺑِ ﻴَ ﺪٍ ﻓَﻠَﺎ ﺑَ ﺄْ سَ ﺑِ ﻪِ ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : وَ ﻟَ ﻮْ أَ نﱠ رَﺝُﻠًﺎ ا ﺑْ ﺘَ ﺎ عَ ﻣِ ﻦْ رَ ﺝُ ﻞٍ ﺳِ ﻠْ ﻌَ ﺔً إﻟَﻰ أَ ﺝَ ﻞٍ ﺑِ ﻨِ ﺼْ ﻒِ دِ ی ﻨَ ﺎ رٍ یَ ﻨْ ﻘُ ﺪُ ﻩُ ا ﻟ ﻨﱢ ﺼْ ﻒَ ا ﻟ ﺪﱢ ی ﻨَ ﺎ رَ وَ ا ﻟ ﺴﱢ ﻠْ ﻌَ ﺔُ إﻟَﻰ أَ ﺝَ ﻞٍ ﻓَﻠَﻤﱠﺎ وَ ﺝَ ﺐَ ا ﻟْ ﺒَ ﻴْ ﻊُ ﺑَﻴْﻨَﻬُﻤَﺎ ذَ هَ ﺐَ ﺑِ ﻪِ ﻟِ ﻴَ ﺼْ ﺮِ فَ دِ ی ﻨَ ﺎ رَ ﻩُ وَ یَ ﻨْ ﻘُ ﺪَ ﻩُ ا ﻟ ﻨﱢ ﺼْ ﻒَ اﻟﺪﱢیﻨَﺎرَ وَ ا ﻟ ﺴﱢ ﻠْ ﻌَ ﺔُ إﻟَﻰ أَ ﺝَ ﻞٍ ﻓَ ﻘَ ﺎ لَ اﻟْﺒَﺎﺋِﻊُ : ﻋِﻨْﺪِي دَرَاهِﻢُ ﻓَ ﺎ دْ ﻓَ ﻊْ إ ﻟَ ﻲﱠ ا ﻟ ﺪﱢ ی ﻨَ ﺎ رَ وَأَﻥَﺎ أَ رُ دﱡ إﻟَﻴْﻚ ا ﻟ ﻨﱢ ﺼْ ﻒَ دَ رَ ا هِ ﻢَ وَ ﻟَ ﻢْ یَ ﻜُ ﻦْ ذَ ﻟِ ﻚَ ﺵَﺮْﻃًﺎ ﺑَﻴْﻨَﻬُﻤَﺎ ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِ ﻴ ﻪِ ﻗُﻠْﺖ : ﻟِ ﻢَ آَ ﺮِ هَ ﻪُ ﻣَ ﺎ ﻟِ ﻚٌ ؟ ﻗَ ﺎ لَ : ﻟِ ﺄَ ﻥﱠ ﻪُ رَ ﺁ ﻩُ ﺹَﺮْﻓًﺎ وَ ﺳِ ﻠْ ﻌَ ﺔً ﺕَ ﺄَ ﺥﱠ ﺮَ تْ ا ﻟ ﺴﱢ ﻠْ ﻌَ ﺔُ ﻟَﻤﱠﺎ آَ ﺎ ﻥَ ﺖْ إﻟَﻰ أَ ﺝَ ﻞٍ ﻓَﻠَﺎ یَ ﺠُ ﻮ زُ ذَ ﻟِ ﻚَ ﻗُﻠْﺖ : أَ ﻟَ ﻴْ ﺲَ ﻗَ ﺪْ ﻗُﻠْﺖ : ﻟَﺎ یَ ﺠُ ﻮ زُ ﺹَ ﺮْ فٌ وَ ﺑَ ﻴْ ﻊٌ ﻓِﻲ ﻗَ ﻮْ لِ ﻣَ ﺎ ﻟِ ﻚٍ ؟ ﻗَ ﺎ لَ : ﺑَﻠَﻰ ﻗُﻠْﺖ : ﻓَﻬَﺬَا ﺑَ ﻴْ ﻊٌ وَ ﺹَ ﺮْ فٌ ﻓِﻲ ا ﻟْ ﻤَ ﺴْ ﺄَ ﻟَ ﺔِ اﻟْﺄُوﻟَﻰ وَ ﻗَ ﺪْ ﺝَ ﻮﱠ زَ ﻩُ ﻣَ ﺎ ﻟِ ﻚٌ ﻓِﻲ اﻟﱠﺬِي یَ ﺄْ ﺥُ ﺬُ ﻋَ ﺸَ ﺮَ ةَ دَ رَ ا هِ ﻢَ ﺑِ ﺪِ ی ﻨَ ﺎ رٍ وَ ﺳِ ﻠْ ﻌَ ﺔً ﻣَ ﻊَ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ یَﺪًا ﺑِ ﻴَ ﺪٍ ﻗَ ﺎ لَ : أَ ﻟَ ﻢْ أَ ﻗُ ﻞْ ﻟَﻚ إﻥﱠﻤَﺎ ذَ ﻟِ ﻚَ ﻓِﻲ ا ﻟ ﺸﱠ ﻲْ ءِ اﻟْﻴَﺴِﻴﺮِ ﻓِﻲ ا ﻟْ ﻌَ ﺸَ ﺮَ ةِ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ وَ ﻥَ ﺤْ ﻮِ هَﺎ یُ ﺠِ ﻴ ﺰُ ﻩُ , ﻓَﺈِذَا آَ ﺎ نَ آَ ﺜِ ﻴ ﺮً ا وَ ا ﺝْ ﺘَ ﻤَ ﻊَ ا ﻟ ﺼﱠ ﺮْ فُ وَ ا ﻟْ ﺒَ ﻴْ ﻊُ ﻟَ ﻢْ یَ ﺠُ ﺰْ ذَ ﻟِ ﻚَ , آَ ﺬَ ﻟِ ﻚَ ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : ﻓِﻴﻬِﻤَﺎ

ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ ﺹَﺮَﻓْﺖ دِیﻨَﺎرًا ﻓَﺄَﺥَﺬْت ﺑِ ﻨِ ﺼْ ﻔِ ﻪِ دَ رَ ا هِ ﻢَ وَ ﻥِ ﺼْ ﻔِ ﻪِ ﻓُ ﻠُ ﻮ ﺳً ﺎ ﻗَ ﺎ لَ : ﻟَﺎ ﺑَ ﺄْ سَ ﺑِ ﺬَ ﻟِ ﻚَ ﻋِ ﻨْ ﺪَ ﻣَﺎ ﻟِ ﻚٍ

ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ اﺵْﺘَﺮَیْﺖ ﺛَﻮْﺑًﺎ وَذَهَﺒًﺎ ﺹَ ﻔْ ﻘَ ﺔً ﺑِ ﺪَ رَ ا هِ ﻢَ ﻓَﻨَﻘَﺪْت ﺑَ ﻌْ ﺾَ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ أَ وْ آُ ﻞﱠ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ إﻟﱠﺎ دِرْهَﻤًﺎ وَاﺡِﺪًا ﺛُ ﻢﱠ اﻓْﺘَﺮَﻗْﻨَﺎ ﻗَ ﺒْ ﻞَ أَ نْ أَ ﻥْ ﻘُ ﺪَ ﻩُ ا ﻟ ﺪﱢ رْ هَ ﻢَ ا ﻟْ ﺒَ ﺎ ﻗِ ﻲَ ﻗَ ﺎ لَ : ا ﻟْ ﺒَ ﻴْ ﻊُ ﺑَ ﺎ ﻃِ ﻞٌ ﻋِ ﻨْ ﺪَ ﻣَ ﺎ ﻟِ ﻚٍ ﻟِ ﺄَ ﻥﱠ ﻪُ ﻟَ ﻢْ یُ ﻨْ ﻘِ ﺪْ ﻩُ ﺝَ ﻤِ ﻴ ﻊَ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ وَإِﻥﱠﻤَﺎ ﺕَ ﺠُ ﻮ زُ ا ﻟ ﺼﱠ ﻔْ ﻘَ ﺔُ ﻓِﻲ هَﺬَا ﻋِ ﻨْ ﺪَ ﻣَ ﺎ ﻟِ ﻚٍ إذَا آَ ﺎ نَ ا ﻟ ﺬﱠ هَ ﺐُ اﻟﱠﺬِي ﻣَ ﻊَ ا ﻟ ﺜﱠ ﻮْ بِ ﺵَﻴْﺌًﺎ یَ ﺴِ ﻴ ﺮً ا ﻟَﺎ یَ ﻜُ ﻮ نُ ﺹَﺮْﻓًﺎ وَأَﻣﱠﺎ إذَا آَ ﺎ نَ ا ﻟ ﺬﱠ هَ ﺐُ آَ ﺜِ ﻴ ﺮً ا ﻓَﻠَﺎ ﺥَ ﻴْ ﺮَ ﻓِ ﻴ ﻪِ وَ إِ نْ ا ﻥْ ﺘَ ﻘَ ﺪَ ﺝَ ﻤِ ﻴ ﻊَ ا ﻟ ﺼﱠ ﻔْ ﻘَ ﺔِ .

اﻟﺘﱠﺄْﺥِﻴﺮُ ﻓِﻲ ﺹَ ﺮْ فِ اﻟْﻔُﻠُﻮسِ ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ اﺵْﺘَﺮَیْﺖ ﻓُ ﻠُ ﻮ ﺳً ﺎ ﺑِ ﺪَ رَ ا هِ ﻢَ ﻓَﺎﻓْﺘَﺮَﻗْﻨَﺎ ﻗَ ﺒْ ﻞَ أَ نْ ﻥَ ﺘَ ﻘَ ﺎ ﺑَ ﺾَ ﻗَ ﺎ لَ : ﻟَﺎ یَ ﺼْ ﻠُ ﺢُ هَﺬَا ﻓِﻲ ﻗَ ﻮْ لِ ﻣَ ﺎ ﻟِ ﻚٍ وَهَﺬَا ﻓَ ﺎ ﺳِ ﺪٌ , ﻗَ ﺎ لَ ﻟِﻲ ﻣَﺎﻟِﻚٌ ﻓِﻲ اﻟْﻔُﻠُﻮسِ : ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِﻴﻬَﺎ ﻥَ ﻈِ ﺮَ ةً ﺑِ ﺎ ﻟ ﺬﱠ هَ ﺐِ وَﻟَﺎ ﺑِ ﺎ ﻟْ ﻮَ رِ قِ , وَ ﻟَ ﻮْ أَ نﱠ ا ﻟ ﻨﱠ ﺎ سَ أَﺝَﺎزُوا ﺑَ ﻴْ ﻨَ ﻬُ ﻢْ اﻟْﺠُﻠُﻮدَ ﺡَﺘﱠﻰ ﺕَ ﻜُ ﻮ نَ ﻟَﻬَﺎ ﺳِ ﻜﱠ ﺔٌ وَ ﻋَ ﻴْ ﻦٌ ﻟَﻜَﺮِهْﺘُﻬَﺎ أَ نْ ﺕُ ﺒَ ﺎ عَ ﺑِ ﺎ ﻟ ﺬﱠ هَ ﺐِ وَ ا ﻟْ ﻮَ رِ قِ ﻥَ ﻈِ ﺮَ ةً ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ اﺵْﺘَﺮَیْﺖ ﺥَ ﺎ ﺕَ ﻢَ ﻓِ ﻀﱠ ﺔٍ أَ وْ ﺥَ ﺎ ﺕَ ﻢَ ذَ هَ ﺐٍ أَ وْ ﺕِ ﺒْ ﺮَ ذَ هَ ﺐٍ ﺑِ ﻔُ ﻠُ ﻮ سٍ ﻓَﺎﻓْﺘَﺮَﻗْﻨَﺎ ﻗَ ﺒْ ﻞَ أَ نْ ﻥَ ﺘَ ﻘَ ﺎ ﺑَ ﺾَ أَیَﺠُﻮزُ هَﺬَا ﻓِﻲ ﻗَ ﻮْ لِ ﻣَ ﺎ ﻟِ ﻚٍ ؟ ﻗَ ﺎ لَ : ﻟَﺎ یَ ﺠُ ﻮ زُ هَﺬَا ﻓِﻲ ﻗَ ﻮْ لِ ﻣَ ﺎ ﻟِ ﻚٍ ﻟِ ﺄَ نﱠ ﻣَﺎﻟِﻜًﺎ ﻗَ ﺎ لَ : ﻟَﺎ یَ ﺠُ ﻮ زُ ﻓَ ﻠْ ﺲٌ ﺑِ ﻔَ ﻠْ ﺴَ ﻴْ ﻦِ , وَﻟَﺎ ﺕَ ﺠُ ﻮ زُ ا ﻟْ ﻔُ ﻠُ ﻮ سُ ﺑِ ﺎ ﻟ ﺬﱠ هَ ﺐِ وَ ا ﻟْ ﻔِ ﻀﱠ ﺔِ وَﻟَﺎ ﺑِ ﺎ ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ ﻥَ ﻈِ ﺮَ ةً . ا ﺑْ ﻦُ وَ هْ ﺐٍ , ﻋَ ﻦْ یُ ﻮ ﻥُ ﺲَ ﺑْ ﻦِ یَ ﺰِ ی ﺪَ ﻋَ ﻦْ رَ ﺑِ ﻴ ﻌَ ﺔَ ﺑْ ﻦِ أَﺑِﻲ ﻋَ ﺒْ ﺪِ ا ﻟ ﺮﱠ ﺡْ ﻤَ ﻦِ أَ ﻥﱠ ﻪُ ﻗَ ﺎ لَ : ا ﻟْ ﻔُ ﻠُ ﻮ سُ ﺑِﺎﻟْﻔُﻠُﻮسِ ﺑَﻴْﻨَﻬُﻤَﺎ ﻓَ ﻀْ ﻞٌ ﻓَ ﻬُ ﻮَ ﻟَﺎ یَ ﺼْ ﻠُ ﺢُ ﻓِﻲ ﻋَ ﺎ ﺝِ ﻞٍ ﺑِ ﺂ ﺝِ ﻞٍ وَ إِ ﻟﱠﺎ ﻋَ ﺎ ﺝِ ﻞٌ ﺑِ ﻌَ ﺎ ﺝِ ﻞٍ وَﻟَﺎ یَ ﺼْ ﻠُ ﺢُ ﺑَ ﻌْ ﺾُ ذَ ﻟِ ﻚَ ﺑِ ﺒَ ﻌْ ﺾٍ إﻟﱠﺎ هَ ﺎ ءَ وَ هَ ﺎ ءَ ﻗَ ﺎ لَ : اﻟﻠﱠﻴْﺚُ ﺑْ ﻦُ ﺳَ ﻌْ ﺪٍ , ﻋَ ﻦْ یَﺤْﻴَﻰ ﺑْ ﻦِ ﺳَ ﻌِ ﻴ ﺪٍ وَ رَ ﺑِ ﻴ ﻌَ ﺔَ أَﻥﱠﻬُﻤَﺎ آَﺮِهَﺎ اﻟْﻔُﻠُﻮسَ ﺑِ ﺎ ﻟْ ﻔُ ﻠُ ﻮ سِ وَﺑَﻴْﻨَﻬُﻤَﺎ ﻓَ ﻀْ ﻞٌ أَ وْ ﻥَ ﻈِ ﺮَ ةٌ وَﻗَﺎﻟَﺎ : إﻥﱠﻬَﺎ ﺹَ ﺎ رَ تْ ﺳِ ﻜﱠ ﺔً ﻣِ ﺜْ ﻞَ ﺳِ ﻜﱠ ﺔِ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ وَ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ اﻟﻠﱠﻴْﺚُ , ﻋَ ﻦْ یَ ﺰِ ی ﺪَ ﺑْ ﻦِ أَﺑِﻲ ﺡَ ﺒِ ﻴ ﺐٍ وَ ﻋُ ﺒَ ﻴْ ﺪِ اﻟﻠﱠﻪِ ﺑْ ﻦِ أَﺑِﻲ ﺝَ ﻌْ ﻔَ ﺮٍ ﻗَﺎﻟَﺎ : وَ ﺵُ ﻴُ ﻮ ﺥُ ﻨَ ﺎ آُ ﻠﱡ ﻬُ ﻢْ أَ ﻥﱠ ﻬُ ﻢْ آَﺎﻥُﻮا یَ ﻜْ ﺮَ هُ ﻮ نَ ﺹَ ﺮْ فَ اﻟْﻔُﻠُﻮسِ ﺑِ ﺎ ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ وَ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ إﻟﱠﺎ یَﺪًا ﺑِ ﻴَ ﺪٍ وَ ﻗَ ﺎ لَ یَﺤْﻴَﻰ ﺑْ ﻦُ أَ یﱡ ﻮ بَ : ﻗَ ﺎ لَ یَﺤْﻴَﻰ ﺑْ ﻦُ ﺳَ ﻌِ ﻴ ﺪٍ : إذَا ﺹَﺮَﻓْﺖ دِرْهَﻤًﺎ ﻓُ ﻠُ ﻮ ﺳً ﺎ ﻓَﻠَﺎ ﺕُ ﻔَ ﺎ رِ ﻗْ ﻪُ ﺡَﺘﱠﻰ ﺕَ ﺄْ ﺥُ ﺬَ ﻩُ آُ ﻠﱠ ﻪُ .

ﻓِﻲ ﻣُ ﻨَ ﺎ ﺝَ ﺰَ ةِ ا ﻟ ﺼﱠ ﺮْ فِ ﻗُﻠْﺖ : أَ رَ أَ یْ ﺖَ إ نْ ﻗُ ﻠْ ﺖُ ﻟِ ﺮَ ﺝُ ﻞٍ وَ ﻥَ ﺤْ ﻦُ ﺝُ ﻠُ ﻮ سٌ ﻓِﻲ ﻣَ ﺠْ ﻠِ ﺲٍ : ﺑِﻌْﻨِﻲ ﻋِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ ﺑِ ﺪِ ی ﻨَ ﺎ رٍ ﻓَ ﻘَ ﺎ لَ : ﻥَ ﻌَ ﻢْ ﻗَ ﺪْ ﻓَﻌَﻠْﺖ , وَﻗُﻠْﺖ أَﻥَﺎ أَیْﻀًﺎ : ﻗَ ﺪْ ﻓَﻌَﻠْﺖ , ﻓَ ﺘَ ﺼَ ﺎ رَ ﻓْ ﻨَ ﺎ , ﺛُ ﻢﱠ ا ﻟْ ﺘَ ﻔَ ﺖَ إﻟَﻰ إ ﻥْ ﺴَ ﺎ نٍ إﻟَﻰ ﺝَ ﺎ ﻥِ ﺒِ ﻪِ ﻓَ ﻘَ ﺎ لَ : أَﻗْﺮِﺿْﻨِﻲ ﻋِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ وَ ا ﻟْ ﺘَ ﻔَ ﺖﱡ أَﻥَﺎ إﻟَﻰ ﺁ ﺥَ ﺮَ إﻟَﻰ ﺝَﺎﻥِﺒِﻲ ﻓَﻘُﻠْﺖ : أَﻗْﺮِﺿْﻨِﻲ دِیﻨَﺎرًا ﻓَ ﻔَ ﻌَ ﻞَ , وَدَﻓَﻌْﺖ اﻟﺪﱢیﻨَﺎرَ إ ﻟَ ﻴْ ﻪِ وَ دَ ﻓَ ﻊَ إ ﻟَ ﻲﱠ ا ﻟْ ﻌِ ﺸْ ﺮَ یْ ﻦِ دِرْهَﻤًﺎ أَ یَ ﺠُ ﻮ زُ هَﺬَا أَ مْ ﻟَﺎ ؟ ﻗَ ﺎ لَ : ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِﻲ هَﺬَا ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ ﻥَﻈَﺮْت إﻟَﻰ دَ رَ ا هِ ﻢَ ﺑَ ﻴْ ﻦَ یَ ﺪَ يْ رَ ﺝُ ﻞٍ إﻟَﻰ ﺝَﻨْﺒِﻲ ﻓَﻘُﻠْﺖ : ﺑِﻌْﻨِﻲ ﻣِ ﻦْ دَ رَ ا هِ ﻤِ ﻚ هَ ﺬِ ﻩِ ﻋِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ ﺑِ ﺪِ ی ﻨَ ﺎ رٍ ﻓَ ﻘَ ﺎ لَ : ﻗَ ﺪْ ﻓَﻌَﻠْﺖ , وَﻗُﻠْﺖ : ﻗَ ﺪْ ﻗَ ﺒِ ﻠْ ﺖُ ﻓَ ﻮَ ا ﺝَ ﺒْ ﺘُ ﻪُ ا ﻟ ﺼﱠ ﺮْ فَ ﺛُ ﻢﱠ ا ﻟْ ﺘَ ﻔَ ﺖّ إﻟَﻰ رَ ﺝُ ﻞٍ إﻟَﻰ ﺝَﻨْﺒِﻲ ﻓَﻘُﻠْﺖ ﻟَ ﻪُ : أَﻗْﺮِﺿْﻨِﻲ دِیﻨَﺎرًا ﻓَ ﻔَ ﻌَ ﻞَ ﻓَﺪَﻓَﻌْﺖ إ ﻟَ ﻴْ ﻪِ اﻟﺪﱢیﻨَﺎرَ وَﻗَﺒَﻀْﺖ اﻟ ﺪﱠ رَ ا هِ ﻢَ أَیَﺠُﻮزُ هَﺬَا ا ﻟ ﺼﱠ ﺮْ فُ ﻓِﻲ ﻗَ ﻮْ لِ ﻣَ ﺎ ﻟِ ﻚٍ أَ مْ ﻟَﺎ ؟ ﻗَ ﺎ لَ : ﺳَ ﺄَ ﻟْ ﺖُ ﻣَﺎﻟِﻜًﺎ ﻋَ ﻦْ ا ﻟ ﺮﱠ ﺝُ ﻞِ یَ ﺪْ ﻓَ ﻊُ اﻟﺪﱢیﻨَﺎرَ إﻟَﻰ ا ﻟ ﺼﱠ ﺮﱠ ا فِ یَﺸْﺘَﺮِي ﺑِ ﻪِ ﻣِ ﻨْ ﻪُ دَ رَ ا هِ ﻢَ ﻓَ ﻴَ ﺰِ ﻥُ ﻪُ ا ﻟ ﺼﱠ ﺮﱠ ا فُ وَ یُ ﺪْ ﺥِ ﻠُ ﻪُ ﺕَ ﺎ ﺑُ ﻮ ﺕَ ﻪُ وَ یُ ﺨْ ﺮِ جُ دَ رَ ا هِ ﻢَ ﻓَﻴُﻌْﻄِﻴﻪِ ﻗَ ﺎ لَ : ﻟَﺎ یُﻌْﺠِﺒُﻨِﻲ هَﺬَا , وَ ﻟْ ﻴَ ﺘْ ﺮُ كْ اﻟﺪﱢیﻨَﺎرَ ﻋَﻠَﻰ ﺡَ ﺎ ﻟِ ﻪِ ﺡَﺘﱠﻰ یُ ﺨْ ﺮِ جَ دَ رَ ا هِ ﻤَ ﻪُ ﻓَﻴَﺰِﻥَﻬَﺎ ﺛُ ﻢﱠ یَ ﺄْ ﺥُ ﺬَ اﻟﺪﱢیﻨَﺎرَ وَ یُ ﻌْ ﻄِ ﻲَ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ﻓَ ﺈِ نْ آَ ﺎ نَ هَﺬَا اﻟﱠﺬِي اﺵْﺘَﺮَى هَ ﺬِ ﻩِ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ آَﺄَﻥﱠﻤَﺎ ا ﺳْ ﺘَ ﻘْ ﺮَ ضَ ﺵَﻴْﺌًﺎ ﻣُ ﺘﱠﺼِﻠًﺎ ﻗَ ﺮِ ی ﺒً ﺎ ﺑِ ﻤَ ﻨْ ﺰِ ﻟَ ﺔِ ا ﻟ ﻨﱠ ﻔَ ﻘَ ﺔِ یَﺤُﻠﱡﻬَﺎ ﻣِ ﻦْ آُ ﻤﱢ ﻪِ وَﻟَﺎ یَ ﺒْ ﻌَ ﺚُ رَﺳُﻮﻟًﺎ یَ ﺄْ ﺕِ ﻴ ﻪِ ﺑِ ﺎ ﻟ ﺬﱠ هَ ﺐِ وَﻟَﺎ یَ ﻘُ ﻮ مُ إﻟَﻰ ﻣَ ﻮْ ﺿِ ﻊٍ یَﺰِﻥُﻬَﺎ أَ وْ یَ ﺘَ ﻨَ ﺎ ﻗَ ﺪَ ا نِ ﻓِﻲ ﻣَ ﺠْ ﻠِ ﺲٍ ﺳِﻮَى ا ﻟْ ﻤَ ﺠْ ﻠِ ﺲِ اﻟﱠﺬِي ﺕَ ﺼَ ﺎ رَ ﻓَ ﺎ ﻓِ ﻴ ﻪِ وَإِﻥﱠﻤَﺎ یَﺰِﻥُﻬَﺎ ﻣَ ﻜَ ﺎ ﻥَ ﻪُ وَیُﻌْﻄِﻴﻪ دِ ی ﻨَ ﺎ رَ ﻩُ ﻣَ ﻜَ ﺎ ﻥَ ﻪُ ﻓَﻠَﺎ ﺑَ ﺄْ سَ ﺑِ ﺬَ ﻟِ ﻚَ ﻟِ ﺄَ نﱠ ﻣَﺎﻟِﻜًﺎ ﻗَ ﺎ لَ : ﻟَ ﻮْ أَ نﱠ رَﺝُﻠًﺎ ﻟَ ﻘِ ﻲَ رَﺝُﻠًﺎ ﻓِﻲ ا ﻟ ﺴﱡ ﻮ قِ ﻓَ ﻮَ ا ﺝَ ﺒَ ﻪُ ﻋَﻠَﻰ دَ رَ ا هِ ﻢَ ﻣَ ﻌَ ﻪُ ﺛُ ﻢﱠ ﺳَ ﺎ رَ ﻣَ ﻌَ ﻪُ إﻟَﻰ ا ﻟ ﺼﱠ ﻴَ ﺎ رِ ﻓَ ﺔِ ﻟِ ﻴَ ﻨْ ﻘُ ﺪَ ﻩُ ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِﻲ ذَ ﻟِ ﻚَ ﻓَ ﻘِ ﻴ ﻞَ ﻟَ ﻪُ : ﻓَ ﻠَ ﻮْ ﻗَ ﺎ لَ ﻟَ ﻪُ : إ نﱠ ﻣَﻌِﻲ دَ رَ ا هِ ﻢَ ﻓَ ﻘَ ﺎ لَ ﻟَ ﻪُ ا ﻟْ ﻤُ ﺒْ ﺘَ ﺎ عُ : ا ذْ هَ ﺐْ ﺑِﻨَﺎ إﻟَﻰ ا ﻟ ﺴﱡ ﻮ قِ ﺡَﺘﱠﻰ ﻥُﺮِیَﻬَﺎ ﺛُ ﻢﱠ ﻥَﺰِﻥَﻬَﺎ وَ ﻥَ ﻨْ ﻈُ ﺮَ إﻟَﻰ وُ ﺝُ ﻮ هِ ﻬَ ﺎ ﻓَ ﺈِ نْ آَ ﺎ ﻥَ ﺖْ ﺝِ ﻴَ ﺎ دً ا أَ ﺥَ ﺬْ ﺕ ﻬَ ﺎ ﻣِﻨْﻚ آَﺬَا وَآَﺬَا دِرْهَﻤًﺎ ﺑِ ﺪِ ی ﻨَ ﺎ رٍ , ﻗَ ﺎ لَ : ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِﻲ هَﺬَا أَیْﻀًﺎ وَ ﻟَ ﻜِ ﻦْ یَ ﺴِ ﻴ ﺮُ ﻣَ ﻌَ ﻪُ ﻋَﻠَﻰ ﻏَ ﻴْ ﺮِ ﻣَ ﻮْ ﻋِ ﺪٍ ﻓَ ﺈِ نْ أَ ﻋْ ﺠَ ﺒَ ﻪُ ﺵَ ﻲْ ءٌ أَ ﺥَ ﺬَ ﻩُ وَإِﻟﱠﺎ ﺕَ ﺮَ آَ ﻪُ ﻗُﻠْﺖ : أَ آَ ﺎ نَ ﻣَ ﺎ ﻟِ ﻚٌ یَ ﻜْ ﺮَ ﻩُ ﻟِ ﻠ ﺮﱠ ﺝُ ﻠَ ﻴْ ﻦِ أَ نْ یَ ﺘَ ﺼَ ﺎ رَ ﻓَ ﺎ ﻓِﻲ ﻣَ ﺠْ ﻠِ ﺲٍ ﺛُ ﻢﱠ یَ ﻘُ ﻮ ﻣَ ﺎ نِ ﻓَﻴَﺰِﻥَﺎنِ ﻓِﻲ ﻣَ ﺠْ ﻠِ ﺲٍ ﺁ ﺥَ ﺮَ ؟ . ﻗَ ﺎ لَ : ﻥَ ﻌَ ﻢْ ﻗَ ﺎ لَ : وَ ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : وَ ﻟَ ﻮْ أَ نﱠ ﻗَﻮْﻣًﺎ ﺡَ ﻀَ ﺮُ و ا ﻣِﻴﺮَاﺛًﺎ ﻓَ ﺒِ ﻴ ﻊَ ﻓِ ﻴ ﻪِ ﺡُ ﻠِ ﻲﱞ ﻓَ ﺎ ﺵْ ﺘَ ﺮَ ا ﻩُ رَ ﺝُ ﻞٌ ﺛُ ﻢﱠ ﻗَ ﺎ مَ ﺑِ ﻪِ إﻟَﻰ ا ﻟ ﺴﱡ ﻮ قِ إﻟَﻰ ا ﻟ ﺼﱠ ﻴَ ﺎ رِ ﻓَ ﺔِ ﻟِ ﻴَ ﺪْ ﻓَ ﻊَ إ ﻟَ ﻴْ ﻪِ ﻥَ ﻘْ ﺪَ ﻩُ وَ ﻟَ ﻢْ یَﺘَﻔَﺮﱠﻗَﺎ ﻗَ ﺎ لَ : ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِ ﻴ ﻪِ , وَ رَ أَ یْ ﺘُ ﻪُ ﻣُﻨْﺘَﻘِﻀًﺎ إﻥﱠﻤَﺎ ﺑِ ﻴ ﻊَ ﺑِ ﺎ ﻟ ﺬﱠ هَ ﺐِ وَ ا ﻟْ ﻮَ رِ قِ أَ نْ یَ ﺄْ ﺥُ ﺬَ وَ یُ ﻌْ ﻄِ ﻲَ ﺑِ ﺤَ ﻀْ ﺮَ ةِ ا ﻟْ ﺒَ ﻴْ ﻊِ وَﻟَﺎ یَ ﺘَ ﺄَ ﺥﱠ ﺮُ ﺵَ ﻲْ ءٌ ﻣِ ﻦْ ذَ ﻟِ ﻚَ ﻋَ ﻦْ ﺡُ ﻀُ ﻮ رِ ا ﻟْ ﺒَ ﻴْ ﻊِ . ﻣَ ﺨْ ﺮَ ﻣَ ﺔُ ﺑْ ﻦُ ﺑُ ﻜَ ﻴْ ﺮٍ , ﻋَ ﻦْ أَ ﺑِ ﻴ ﻪِ ﻗَ ﺎ لَ : ﺳَﻤِﻌْﺖ ﻋَﻤْﺮَو ﺑْ ﻦَ ﺵُ ﻌَ ﻴْ ﺐٍ یَ ﻘُ ﻮ لُ : ﻗَ ﺎ لَ ﻋَ ﺒْ ﺪُ ا ﻟ ﻠﱠ ﻪِ ﺑْ ﻦُ ﻋَﻤْﺮِو ﺑْ ﻦِ ا ﻟْ ﻌَ ﺎ صِ : { ﻗَ ﺎ لَ ﻟَﻨَﺎ رَﺳُﻮلُ ا ﻟ ﻠﱠ ﻪِ ﺹﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ یَ ﻮْ مَ ﺥَ ﻴْ ﺒَ ﺮَ : ﻟَﺎ ﺕَﺒِﻴﻌُﻮا ا ﻟ ﺬﱠ هَ ﺐَ ﺑِ ﺎ ﻟ ﺬﱠ هَ ﺐِ إﻟﱠﺎ ﻋَﻴْﻨًﺎ ﺑِ ﻌَ ﻴْ ﻦٍ وَﻟَﺎ ا ﻟْ ﻮَ رِ قَ ﺑِ ﺎ ﻟْ ﻮَ رِ قِ إﻟﱠﺎ ﻋَﻴْﻨًﺎ ﺑِ ﻌَ ﻴْ ﻦٍ إﻥﱢﻲ أَﺥْﺸَﻰ ﻋَ ﻠَ ﻴْ ﻜُ ﻢْ اﻟﺮﱢﺑَﺎ , وَﻟَﺎ ﺕَﺒِﻴﻌُﻮا ا ﻟ ﺬﱠ هَ ﺐَ ﺑِ ﺎ ﻟْ ﻮَ رِ قِ إﻟﱠﺎ هَ ﺎ ءَ وَ هَ ﺎ ءَ وَﻟَﺎ ا ﻟْ ﻮَ رِ قَ ﺑِ ﺎ ﻟ ﺬﱠ هَ ﺐِ إﻟﱠﺎ هَ ﺎ ءَ وَ هَ ﺎ ءَ } .

ﻗُﻠْﺖ : أَرَأَیْﺖ ﻟَ ﻮْ أَﻥﱢﻲ ﺹَﺮَﻓْﺖ ﻣِ ﻦْ رَ ﺝُ ﻞٍ دِیﻨَﺎرًا ﺑِ ﻌِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ ﻓَﻠَﻤﱠﺎ ﻗَﺒَﻀْﺖ اﻟﺪﱢیﻨَﺎرَ ﻣِ ﻨْ ﻪُ ﻗُﻠْﺖ : ﻟَ ﻪُ أَﺳْﻠِﻔْﻨِﻲ ﻋِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ ﻓَﺄَﺳْﻠَﻔَﻨِﻲ ﻓَ ﺪَ ﻓَ ﻌْ ﺘ ﻬَ ﺎ إ ﻟَ ﻴْ ﻪِ ﺹَ ﺮْ فَ دِ ی ﻨَ ﺎ رِ ﻩِ ﻗَ ﺎ لَ : هَﺬَا ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِ ﻴ ﻪِ , وَهَﺬَا رَ ﺝُ ﻞٌ أَ ﺥَ ﺬَ ﻋِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ ﺛُ ﻢﱠ رَدﱠهَﺎ إﻟَﻰ ﺹَﺎﺡِﺒِﻬَﺎ وَ ﺹَ ﺎ رَ إ ﻟَ ﻴْ ﻪِ دِیﻨَﺎرٌ ﻓَﺈِﻥﱠﻤَﺎ هُ ﻮَ رَ ﺝُ ﻞٌ أَ ﺥَ ﺬَ دِیﻨَﺎرًا ﻓِﻲ ﻋِﺸْﺮِی ﻦَ دِرْهَﻤًﺎ إﻟَﻰ أَ ﺝَ ﻞٍ , وَﻟَﺎ یَ ﺠُ ﻮ زُ هَﺬَا ; وَ ﻗَ ﺪْ آَ ﺮِ ﻩَ ﻣَ ﺎ ﻟِ ﻚٌ ﻣَﺎ هُ ﻮَ أَ ﺑْ ﻌَ ﺪُ ﻣِ ﻦْ هَﺬَا أَﻟَﺎ ﺕَﺮَى أَ نﱠ ﻣَﺎﻟِﻜًﺎ ﻗَ ﺎ لَ : ﻟَ ﻮْ أَ نﱠ رَﺝُﻠًﺎ ﺑَ ﺎ دَ لَ رَﺝُﻠًﺎ دَ ﻥَ ﺎ ﻥِ ﻴ ﺮَ ﺕَ ﻨْ ﻘُ ﺺُ ﺥَ ﺮﱡ و ﺑَ ﺔً ﺥَ ﺮﱡ و ﺑَ ﺔً ﺑِ ﺪَ ﻥَ ﺎ ﻥِ ﻴ ﺮَ ﻗَ ﺎ ﺋِ ﻤَ ﺔٍ ﻓَ ﺮَ ا ﻃَ ﻠَ ﻪُ ﺑِﻬَﺎ وَ زْﻥًﺎ ﺑِ ﻮَ زْ نٍ ﻓَﻠَﻤﱠﺎ ﻓَﺮَﻏَﺎ أَ ﺥَ ﺬَ وَأَﻋْﻄَﻰ ﻓَ ﺄَ رَ ا دَ أَ نْ یَ ﺼْ ﻄَ ﺮِ فَ أَﺡَﺪُهُﻤَﺎ ﻣِ ﻦْ ﺹَ ﺎ ﺡِ ﺒِ ﻪِ دِیﻨَﺎرًا ﻣِﻤﱠﺎ أَ ﺥَ ﺬَ ﻣِ ﻨْ ﻪُ ؟ . ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِ ﻴ ﻪِ , وَ ﻟَ ﻮْ أَ نﱠ رَﺝُﻠًﺎ آَ ﺎ نَ یَ ﺴْ ﺄَ لُ رَﺝُﻠًﺎ ذَهَﺒًﺎ ﻓَ ﺄَ ﺕَ ﺎ ﻩُ ﺑِﻬَﺎ ﻓَﻘَﻀَﺎﻩُ ﻓَ ﺮَ دﱠهَﺎ إ ﻟَ ﻴْ ﻪِ ﻣَ ﻜَ ﺎ ﻥَ ﻪُ ﻓِﻲ ﻃَ ﻌَ ﺎ مٍ إﻟَﻰ أَ ﺝَ ﻞٍ ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : ﻟَﺎ یُﻌْﺠِﺒُﻨِﻲ هَﺬَا , وَ هُ ﻮَ ﻋِﻨْﺪِي ﻣِ ﺜْ ﻞُ ا ﻟ ﺼﱠ ﺮْ فِ ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : أَ وْ یَ ﻜُ ﻮ نُ ﻟِ ﻠ ﺮﱠ ﺝُ ﻞِ ﻋَﻠَﻰ ا ﻟ ﺮﱠ ﺝُ ﻞِ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮُ ﻓَ ﻴُ ﺴْ ﻠِ ﻔُ ﻪُ دَ ﻥَ ﺎ ﻥِ ﻴ ﺮَ ﻓِﻲ ﻃَ ﻌَ ﺎ مٍ إﻟَﻰ أَ ﺝَ ﻞٍ ﺑِ ﻐَ ﻴْ ﺮِ ﺵَ ﺮْ طِ أَ نْ یَ ﻘْ ﻀِ ﻴَ ﻪُ إیﱠﺎهَﺎ ﻓَﻠَﻤﱠﺎ ﻗَ ﺒَ ﺾَ ذَ هَ ﺒَ ﻪُ وَ وَ ﺝَ ﺐَ ﻟَ ﻪُ ا ﻟْ ﺒَ ﻴْ ﻊُ ﺑَﻴْﻨَﻬُﻤَﺎ ﻗَ ﺎ لَ : هَﺬَا ﻗَ ﻀَ ﺎ ءٌ ﻣِ ﻦْ ذَهَﺒِﻚ اﻟﱠﺬِي ﺕَﺴْﺄَﻟُﻨِﻲ ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِﻲ ذَ ﻟِ ﻚَ وَهَﺬَا آُ ﻠﱡ ﻪُ ﻋِﻨْﺪِي وَ ﺝْ ﻪٌ وَ ا ﺡِ ﺪٌ أَ آْ ﺮَ ﻩُ ذَ ﻟِ ﻚَ ﺑِ ﺤِ ﺪْ ﺛَ ﺎ ﻥِ ﻪِ .

ﻗُﻠْﺖ : أَرَأَیْﺖ ﻟَ ﻮْ أَ نﱠ ﻟِﻲ ﻋَﻠَﻰ رَ ﺝُ ﻞٍ دَ رَ ا هِ ﻢَ إﻟَﻰ أَ ﺝَ ﻞٍ ﻓَﻠَﻤﱠﺎ ﺡَ ﻞﱠ ا ﻟْ ﺄَ ﺝَ ﻞُ ﺑِﻌْﺘﻬَﺎ ﻣِ ﻦْ رَ ﺝُ ﻞٍ ﺑِ ﺪَ ﻥَ ﺎ ﻥِ ﻴ ﺮَ ﻥَﻘْﺪًا أَ یَ ﺼْ ﻠُ ﺢُ ذَ ﻟِ ﻚَ ؟ . ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : ﻟَﺎ یَ ﺼْ ﻠُ ﺢُ ذَ ﻟِ ﻚَ إﻟﱠﺎ أَ نْ یَ ﺄْ ﺥُ ﺬَ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮَ وَ یَ ﻨْ ﻘُ ﺪَ ﻩُ اﻟﱠﺬِي ﻋَ ﻠَ ﻴْ ﻪِ ا ﻟ ﺪﱠ یْ ﻦُ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ﻣَ ﻜَ ﺎ ﻥَ ﻪُ یَﺪًا ﺑِ ﻴَ ﺪٍ ﻟِ ﺄَ نﱠ هَﺬَا ﺹَ ﺮْ فٌ , وَإِﻥﱠﻤَﺎ یَ ﺠُ ﻮ زُ ﺑَ ﻴْ ﻊُ ا ﻟ ﺪﱠ یْ ﻦِ ﻓِﻲ ﻗَ ﻮْ لِ ﻣَ ﺎ ﻟِ ﻚٍ ﺑِ ﺎ ﻟْ ﻌُ ﺮُ و ضِ ﻥَﻘْﺪًا ﻓَﺄَﻣﱠﺎ إذَا وَ ﻗَ ﻌَ ﺖْ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮُ وَ ا ﻟ ﺪﱠ رَ ا هِ ﻢُ ﺡَﺘﱠﻰ ﺕَ ﺼِ ﻴ ﺮَ ﺹَﺮْﻓًﺎ ﻓَﻠَﺎ یَ ﺼْ ﻠُ ﺢُ ﺡَﺘﱠﻰ یَ ﻜُ ﻮ نَ یَﺪًا ﺑِ ﻴَ ﺪٍ . ا ﺑْ ﻦُ وَ هْ ﺐٍ , ﻋَ ﻦْ ا ﻟ ﻠﱠ ﻴْ ﺚِ ﺑْ ﻦِ ﺳَ ﻌْ ﺪٍ أَ نﱠ یَﺤْﻴَﻰ ﺑْ ﻦَ ﺳَ ﻌِ ﻴ ﺪٍ ﺡَ ﺪﱠ ﺛَ ﻬُ ﻢْ ﻗَ ﺎ لَ : إﻥﱢﻲ أَ آْ ﺮَ ﻩُ أَ نْ ﺁ ﺕِ ﻲَ رَﺝُﻠًﺎ ﻋِ ﻨْ ﺪَ ﻩُ ذَ هَ ﺐٌ ﻥَ ﻮَ ا ﻗِ ﺺُ ﺑِ ﺬَ هَ ﺐٍ وَ ا زِ ﻥَ ﺔٍ ﻓَ ﺄَ ﺹْ ﺮِ فَ ﻣِ ﻨْ ﻪُ ﺑِﺬَهَﺒِﻲ ا ﻟْ ﻮَ ا زِ ﻥَ ﺔِ دَ رَ ا هِ ﻢَ ﺛُ ﻢﱠ أَ ﺹْ ﺮِ فُ ﻣِ ﻨْ ﻪُ دَرَاهِﻤِﻲ ا ﻟﱠﺘِﻲ أَﺥَﺬْت ﻣِ ﻨْ ﻪُ ﺑِ ﺬَ هَ ﺒِ ﻪِ ا ﻟ ﻨﱠ ﻮَ ا ﻗِ ﺺِ وَ ﻗَ ﺎ لَ ﻥَ ﺎ ﻓِ ﻊٌ ﻣَﻮْﻟَﻰ ا ﺑْ ﻦِ ﻋُ ﻤَ ﺮَ ﺕِ ﻠْ ﻚَ ا ﻟْ ﻤُ ﺪَ ا ﻟَ ﺴَ ﺔُ . وَ ﻗَ ﺎ لَ ﻋَ ﺒْ ﺪُ ا ﻟْ ﻌَ ﺰِ ی ﺰِ ﺑْ ﻦُ أَﺑِﻲ ﺳَ ﻠَ ﻤَ ﺔَ : إذَا أَرَدْت أَ نْ ﺕَﺒِﻴﻊَ ذَهَﺒًﺎ ﻥَﻘْﺼًﺎ ﺑِ ﻮَ ا زِ ﻥَ ﺔٍ ﻓَ ﻠَ ﻢْ ﺕَ ﺠِ ﺪْ ﻣَ ﻦْ یُ ﺮَ ا ﻃِ ﻠُ ﻚَ ﻓَ ﺒِ ﻊْ ﻥَﻘْﺼَﻚ ﺑِ ﻮَ رِ قٍ ﺛُ ﻢﱠ ا ﺑْ ﺘَ ﻊْ ﺑِ ﺎ ﻟْ ﻮَ رِ قِ وَ ا زِ ﻥَ ﺔً وَﻟَﺎ ﺕَ ﺠْ ﻌَ ﻞْ ذَ ﻟِ ﻚَ ﻣِ ﻦْ رَ ﺝُ ﻞٍ وَ ا ﺡِ ﺪٍ , ﻓَ ﺈِ نﱠ ذَ ﻟِ ﻚَ ذَ هَ ﺐٌ ﺑِ ﺬَ هَ ﺐٍ وَ زِ یَ ﺎ دَ ةٌ أَﻟَﺎ ﺕَﺮَى أَﻥﱠﻚ ﻗَ ﺪْ رَدَدْت إ ﻟَ ﻴْ ﻪِ وَ رِ ﻗَ ﻪُ وَأَﺥَﺬْت ﻣِ ﻨْ ﻪُ ذَهَﺒًﺎ وَ ا زِ ﻥَ ﺔً ﺑِﻨَﻘْﺼِﻚ .

ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ ﺹَﺮَﻓْﺖ دِیﻨَﺎرًا ﻣِ ﻦْ رَ ﺝُ ﻞٍ وَ آِ ﻠَ ﺎ ﻥَ ﺎ ﻓِﻲ ﻣَ ﺠْ ﻠِ ﺲٍ وَ ا ﺡِ ﺪٍ ﺛُ ﻢﱠ ﺝَﻠَﺴْﻨَﺎ ﺳَ ﺎ ﻋَ ﺔً ﻓَﻨَﻘَﺪَﻥِﻲ وَ ﻥَ ﻘَ ﺪْ ﺕ ﻪ وَ ﻟَ ﻢْ ﻥَ ﻔْ ﺘَ ﺮِ قْ أَ یَ ﺠُ ﻮ زُ هَﺬَا ا ﻟ ﺼﱠ ﺮْ فُ ﻓِﻲ ﻗَ ﻮْ لِ ﻣَ ﺎ ﻟِ ﻚٍ ؟ ﻗَ ﺎ لَ : ﻟَﺎ یَ ﺠُ ﻮ زُ هَﺬَا ا ﻟ ﺼﱠ ﺮْ فُ ﻓِﻲ ﻗَ ﻮْ لِ ﻣَ ﺎ ﻟِ ﻚٍ ﻗَ ﺎ لَ : وَ ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : ﻟَﺎ یَ ﺼْ ﻠُ ﺢُ إذَا ﺹَ ﺎ رَ ﻓْ ﺖَ ا ﻟ ﺮﱠ ﺝُ ﻞَ إﻟﱠﺎ أَ نْ ﺕَ ﺄْ ﺥُ ﺬَ وَ ﺕُ ﻌْ ﻄِ ﻲَ ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : وَﻟَﺎ یَ ﺼْ ﻠُ ﺢُ أَ نْ ﺕَ ﺪْ ﻓَ ﻊَ إ ﻟَ ﻴْ ﻪِ ا ﻟ ﺪﱢ ی ﻨَ ﺎ رَ ﻓَ ﻴَ ﺨْ ﻠِ ﻄَ ﻪُ ﺑِ ﺪَ ﻥَ ﺎ ﻥِ ﻴ ﺮِ ﻩِ ﺛُ ﻢﱠ یُ ﺨْ ﺮِ جُ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ﻓَﻴَﺪْﻓَﻌُﻬَﺎ إﻟَﻴْﻚ .

ا ﻟْ ﺤَ ﻮَ ا ﻟَ ﺔُ ﻓِﻲ ا ﻟ ﺼﱠ ﺮْ فِ ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ ﺹَﺮَﻓْﺖ دِیﻨَﺎرًا ﻋِ ﻨْ ﺪَ رَ ﺝُ ﻞٍ ﺑِ ﻌِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ ﻓَﺪَﻓَﻌْﺖ إ ﻟَ ﻴْ ﻪِ اﻟﺪﱢیﻨَﺎرَ وَاﺵْﺘَﺮَیْﺖ ﻣِ ﻦْ رَ ﺝُ ﻞٍ ﺳِ ﻠْ ﻌَ ﺔً ﺑِ ﻌِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ ﻓَﻘُﻠْﺖ ﻟِﻠﱠﺬِي ﺹَﺮَﻓْﺖ ا ﻟ ﺪﱢ ی ﻨَ ﺎ رَ ﻋِ ﻨْ ﺪَ ﻩُ : ا دْ ﻓَ ﻊْ إ ﻟَ ﻴْ ﻪِ هَ ﺬِ ﻩِ ا ﻟْ ﻌِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ وَ ذَ ﻟِ ﻚَ آُ ﻠﱡ ﻪُ ﻣَﻌًﺎ ﻗَ ﺎ لَ : ﺳَﺄَﻟْﺖ ﻣَﺎﻟِﻜًﺎ ﻋَ ﻦْ ا ﻟ ﺮﱠ ﺝُ ﻞِ یَ ﺼْ ﺮِ فُ ﻋِ ﻨْ ﺪَ ا ﻟ ﺼﱠ ﺮﱠ ا فِ اﻟﺪﱢیﻨَﺎرَ ﺑِ ﻌِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ ﻓَ ﻴَ ﻘْ ﺒِ ﺾُ ﻣِ ﻨْ ﻪُ ﻋَ ﺸَ ﺮَ ةَ دَ رَ ا هِ ﻢَ وَ یَ ﻘُ ﻮ لُ ﻟَ ﻪُ ا دْ ﻓَ ﻊْ ا ﻟْ ﻌَ ﺸَ ﺮَ ةَ اﻟْﺄُﺥْﺮَى إﻟَﻰ هَﺬَا ا ﻟ ﺮﱠ ﺝُ ﻞِ , ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : ﻟَﺎ یُﻌْﺠِﺒُﻨِﻲ ﺡَﺘﱠﻰ یَ ﻘْ ﺒِ ﻀَ ﻬَﺎ هُ ﻮَ ﻣِ ﻨْ ﻪُ ﺛُ ﻢﱠ یَﺪْﻓَﻌَﻬَﺎ إﻟَﻰ ﻣَ ﻦْ أَ ﺡَ ﺐﱠ ﻓَﻬَﺬَا ﻣِ ﺜْ ﻞُ ذَ ﻟِ ﻚَ , أَﻟَﺎ ﺕَﺮَى أَﻥﱠﻬُﻤَﺎ اﻓْﺘَﺮَﻗَﺎ ﻗَ ﺒْ ﻞَ أَ نْ یَ ﺘِ ﻢﱠ ﻗَﺒْﻀُﻬُﻤَﺎ ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ وَآﱠﻠْﺖ رَﺝُﻠًﺎ یَ ﺼْ ﺮِ فُ ﻟِﻲ دِیﻨَﺎرًا ﺑِ ﺪَ رَ ا هِ ﻢَ ﻓَﻠَﻤﱠﺎ ﺹَ ﺮَ ﻓَ ﻪُ أَ ﺕَ ﻴْ ﺘ ﻪ ﻗَ ﺒْ ﻞَ أَ نْ یَ ﻘْ ﺒِ ﺾَ ﻓَ ﻘَ ﺎ لَ ﻟِﻲ ا ﻗْ ﺒِ ﺾْ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ﻣِ ﻦْ هَﺬَا ا ﻟ ﺮﱠ ﺝُ ﻞِ ﻓَ ﻘَ ﺪْ ﺹَﺮَﻓْﺖ ﻟَﻚ دِیﻨَﺎرَك ﻋِ ﻨْ ﺪَ ﻩُ وَ ﻗَ ﺎ مَ ﻓَ ﺬَ هَ ﺐَ ﻗَ ﺎ لَ : ﻟَﺎ ﺥَ ﻴْ ﺮَ ﻓِﻲ ذَ ﻟِ ﻚَ ﻟِ ﺄَ نﱠ ﻣَﺎﻟِﻜًﺎ ﻗَ ﺎ لَ : ﻟَﺎ یَ ﺼْ ﻠُ ﺢُ أَ نْ یَ ﺼْ ﺮِ فَ ﺛُ ﻢﱠ یُ ﻮَ آﱢ ﻞَ ﻣَ ﻦْ یَ ﻘْ ﺒِ ﺾُ ﻟَ ﻪُ وَ ﻟَ ﻜِ ﻦْ یُ ﻮَ آﱢ ﻞُ ﻣَ ﻦْ یَ ﺼْ ﺮِ فُ ﻟَ ﻪُ , ﻓَﻬَﺬَا إﻥﱠﻤَﺎ ﺹَ ﺮَ فَ ﻟَ ﻪُ ا ﻟْ ﻮَ آِ ﻴ ﻞُ ﻟَ ﻴْ ﺲَ رَ بﱡ اﻟﺪﱢیﻨَﺎرِ ﺛُ ﻢﱠ وَ آﱠ ﻞَ ا ﻟْ ﻮَ آِ ﻴ ﻞُ رَ بﱠ ا ﻟ ﺪﱢ ی ﻨَ ﺎ رِ أَ نْ یَ ﻘْ ﺒِ ﺾَ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ﻓَﻠَﺎ یَ ﺼْ ﻠُ ﺢُ ذَ ﻟِ ﻚَ ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : ﻟَﺎ أُ ﺡِ ﺐﱡ ﻟِ ﻠ ﺮﱠ ﺝُ ﻞِ أَ نْ یَ ﺼْ ﺮِ فَ وَ یُ ﻮَ آﱢ ﻞَ ﻣَ ﻦْ یَ ﻘْ ﺒِ ﺾُ ﻟَ ﻪُ وَ ﻟَ ﻜِ ﻦْ یُ ﻮَ آﱢ ﻞُ ﻣَ ﻦْ یَ ﺼْ ﺮِ فُ ﻟَ ﻪُ . ﻣَ ﺨْ ﺮَ ﻣَ ﺔُ ﺑْ ﻦُ ﺑُ ﻜَ ﻴْ ﺮٍ , ﻋَ ﻦْ أَ ﺑِ ﻴ ﻪِ ﻗَ ﺎ لَ : ﺳَﻤِﻌْﺖ ا ﺑْ ﻦَ ﻗُ ﺴَ ﻴْ ﻂٍ یَ ﻘُ ﻮ لُ وَاﺳْﺘَﻔْﺘَﻰ ﻓِﻲ رَ ﺝُ ﻞٍ ﺹَ ﺮَ فَ دِیﻨَﺎرًا ﻓَ ﻔَ ﻀَ ﻞَ ﻟَ ﻪُ ﻣِ ﻨْ ﻪُ ﻓَ ﻀْ ﻠَ ﺔٌ هَ ﻞْ یَ ﺘَ ﺤَ ﻮﱠ لُ ﺑِ ﻔَ ﻀْ ﻠِ ﻪِ ﻋَﻠَﻰ ﺁ ﺥَ ﺮَ ؟ ﻗَ ﺎ لَ : ﻟَﺎ ﻣِ ﻦْ ﺡَ ﺪِ ی ﺚِ ا ﺑْ ﻦِ وَ هْ ﺐٍ , وَﻗَﺎﻟَﻪُ ﻋَ ﺒْ ﺪُ ا ﻟ ﺮﱠ ﺡْ ﻤَ ﻦِ ﺑْ ﻦُ ا ﻟْ ﻘَ ﺎ ﺳِ ﻢِ ﺑْ ﻦِ ﻣُ ﺤَ ﻤﱠ ﺪِ ﺑْ ﻦِ أَﺑِﻲ ﺑَ ﻜْ ﺮٍ ا ﻟ ﺼﱢ ﺪﱢ ی ﻖ , وَ ﻗَ ﺎ لَ ﺑُﻜَﻴْﺮ : وَ یُ ﻘَ ﺎ لُ أَیﱡﻤَﺎ رَ ﺝُ ﻞٌ ﺹَ ﺮَ فَ دِیﻨَﺎرًا ﺑِ ﺪَ رَ ا هِ ﻢَ ﻓَﻠَﺎ یَ ﺘَ ﺤَ ﻮﱠ لْ ﺑِ ﻪِ .

ﻓِﻲ ا ﻟ ﺼﱠ ﺮْ فِ وَ ا ﻟْ ﺒَ ﻴْ ﻊِ . ﻗُﻠْﺖ أَ یُ ﺠْ ﻤَ ﻊُ ﻓِﻲ ﻗَ ﻮْ لِ ﻣَ ﺎ ﻟِ ﻚٍ ﺹَ ﺮْ فٌ وَ ﺑَ ﻴْ ﻊٌ ﻓِﻲ ﺹَ ﻔْ ﻘَ ﺔٍ وَ ا ﺡِ ﺪَ ةٍ ؟ . ﻗَ ﺎ لَ : ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : ﻟَﺎ ﻗُﻠْﺖ : ﻓَﺈِذَا آَ ﺎ ﻥَ ﺖْ هَ ﺬِ ﻩِ ا ﻟ ﺴﱢ ﻠْ ﻌَ ﺔُ ﻣَﻌَﻬَﺎ دَرَاهِﻢُ ﻗَ ﻠِ ﻴ ﻠَ ﺔٌ ﻟَ ﻢْ یَ ﺠُ ﺰْ أَ نْ أَ ﺑِ ﻴ ﻌَ ﻬَ ﺎ ﺑِ ﺪَ رَ ا هِ ﻢَ ﻟِ ﻤَ ﻜَ ﺎ نِ ﺕِ ﻠْ ﻚَ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ ا ﻟْ ﻘَ ﻠِ ﻴ ﻠَ ﺔِ ؟ ﻗَ ﺎ لَ : ﻥَ ﻌَ ﻢْ ﻗُﻠْﺖ : وَﻟَﺎ یَ ﺠُ ﻮ زُ أَ نْ أَ ﺑِ ﻴ ﻌَ ﻬَ ﺎ ﺑِ ﺪَ ﻥَ ﺎ ﻥِ ﻴ ﺮَ ﻥَ ﺴِ ﻴ ﺌَ ﺔً ﻓِﻲ ﻗَ ﻮْ لِ ﻣَ ﺎ ﻟِ ﻚٍ ﻟِ ﺘِ ﻠْ ﻚَ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ ؟ ﻗَ ﺎ لَ : ﻥَ ﻌَ ﻢْ ﻗُﻠْﺖ : وَ ﻟَ ﻢْ یَ ﺮَ ﻩُ ﻣَ ﺎ ﻟِ ﻚٌ ﺹَﺮْﻓًﺎ إذَا ﺑَ ﺎ عَ ﺑِ ﺎ ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ یَﺪًا ﺑِ ﻴَ ﺪٍ ؟ ﻗَ ﺎ لَ : ﻥَ ﻌَ ﻢْ ﺝَ ﻮﱠ زَ ﻩُ ﻣَ ﺎ ﻟِ ﻚٌ وَ ا ﺳْ ﺘَ ﺤْ ﺴَ ﻨَ ﻪُ إذَا آَ ﺎ ﻥَ ﺖْ دَ رَ ا هِ ﻢَ ﻗَ ﻠِ ﻴ ﻠَ ﺔً ﻣَ ﻊَ ا ﻟ ﺴﱢ ﻠْ ﻌَ ﺔِ أَ نْ ﺕُ ﺒَ ﺎ عَ ﺑِ ﺎ ﻟ ﺬﱠ هَ ﺐِ یَﺪًا ﺑِ ﻴَ ﺪٍ وَﺑِﺎﻟْﻌُﺮُوضِ إﻟَﻰ أَ ﺝَ ﻞٍ وَﻟَﺎ ﺕُ ﺒَ ﺎ عُ ﺑِ ﺎ ﻟْ ﻮَ رِ قِ یَﺪًا ﺑِ ﻴَ ﺪٍ وَﻟَﺎ إﻟَﻰ أَ ﺝَ ﻞٍ . ا ﺑْ ﻦُ ﻟَ ﻬِ ﻴ ﻌَ ﺔَ ﻋَ ﻦْ یَﺤْﻴَﻰ ﺑْ ﻦِ أَﺑِﻲ أُ ﺳَ ﻴْ ﺪٍ أَ نﱠ أَﺑَﺎ ا ﻟْ ﺒَ ﻠَ ﺎ طِ ا ﻟْ ﻤَ ﻜﱢ ﻲﱠ ﺡَ ﺪﱠ ﺛَ ﻪُ أَ ﻥﱠ ﻪُ ﻗَ ﺎ لَ ﻟِ ﺎ ﺑْ ﻦِ ﻋُ ﻤَ ﺮَ : یَﺎ أَﺑَﺎ ﻋَ ﺒْ ﺪِ ا ﻟ ﺮﱠ ﺡْ ﻤَ ﻦِ إﻥﱠﻨَﺎ ﻥَ ﺘﱠ ﺠِ ﺮُ ﻓِﻲ ا ﻟْ ﺒَ ﺤْ ﺮَ یْ ﻦِ وَ ﻟَ ﻬُ ﻢْ دَ رَ ا هِ ﻢُ ﺹِ ﻐَ ﺎ رٌ ﻓَﻨَﺸْﺘَﺮِي ا ﻟْ ﺒَ ﻴْ ﻊَ هُ ﻨَ ﺎ ﻟِ ﻚَ ﻓَﻨُﻌْﻄِﻲ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ﻓَ ﻴُ ﺮَ دﱡ إﻟَﻴْﻨَﺎ ﻣِ ﻦْ ذَ ﻟِ ﻚَ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ ا ﻟ ﺼﱢ ﻐَ ﺎ رِ , ﻓَ ﻘَ ﺎ لَ : ﻟَﺎ یَ ﺼْ ﻠُ ﺢُ ﻗَ ﺎ لَ أَﺑُﻮ اﻟْﺒَﻠَﺎطِ : ﻓَﻘُﻠْﺖ ﻟَ ﻪُ : إ نﱠ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ا ﻟ ﺼﱢ ﻐَ ﺎ رَ ﻟَ ﻮْ وُ زِ ﻥَ ﺖْ آَ ﺎ ﻥَ ﺖْ ﺳَﻮَاءً ﻓَﻠَﻤﱠﺎ أَآْﺜَﺮْت ﻋَ ﻠَ ﻴْ ﻪِ أَ ﺥَ ﺬَ ﺑِﻴَﺪِي ﺡَﺘﱠﻰ دَ ﺥَ ﻞَ ﻓِﻲ ا ﻟْ ﻤَ ﺴْ ﺠِ ﺪِ ﻓَ ﻘَ ﺎ لَ : إ نﱠ هَﺬَا اﻟﱠﺬِي ﺕَ ﺮَ وْ نَ یُ ﺮِ ی ﺪُ أَ نْ ﺁ ﻣُ ﺮَ ﻩُ ﺑِ ﺄَ آْ ﻞِ اﻟﺮﱢﺑَﺎ . ﻣَﺎﻟِﻚٌ , ﻋَ ﻦْ ﻣُ ﺤَ ﻤﱠ ﺪِ ﺑْ ﻦِ ﻋَ ﺒْ ﺪِ ا ﻟ ﻠﱠ ﻪِ , ﻋَ ﻦْ ا ﺑْ ﻦِ أَﺑِﻲ ﻣَ ﺮْ یَ ﻢَ أَ ﻥﱠ ﻪُ ﺳَ ﺄَ لَ ا ﺑْ ﻦَ ا ﻟْ ﻤُ ﺴَ ﻴﱢ ﺐِ ﻓَ ﻘَ ﺎ لَ : إﻥﱢﻲ رَ ﺝُ ﻞٌ أَ ﺑْ ﺘَ ﺎ عُ ا ﻟ ﻄﱠ ﻌَ ﺎ مَ ﻓَﺮُﺑﱠﻤَﺎ اﺑْﺘَﻌْﺖ ﻣِ ﻨْ ﻪُ ﺑِ ﺪِ ی ﻨَ ﺎ رٍ وَ ﻥِ ﺼْ ﻒِ دِ رْ هَ ﻢٍ ﻓَﺄُﻋْﻄِﻲ ﺑِ ﺎ ﻟ ﻨﱢ ﺼْ ﻒِ ا ﻟ ﺪﱢ رْ هَ ﻢِ ﻃَ ﻌَ ﺎ ﻣً ﺎ ﻓَ ﻘَ ﺎ لَ ﻟَ ﻪُ ﺳَ ﻌِ ﻴ ﺪُ ﺑْ ﻦُ ا ﻟْ ﻤُ ﺴَ ﻴﱢ ﺐِ : ﻟَﺎ , وَ ﻟَ ﻜِ ﻦْ أَ ﻋْ ﻂِ أَ ﻥْ ﺖَ دِرْهَﻤًﺎ وَ ﺥُ ﺬْ ﺑِ ﺒَ ﻘِ ﻴﱠ ﺘِ ﻪِ ﻃَ ﻌَ ﺎ ﻣً ﺎ ﻗَ ﺎ لَ : وَإِﻥﱠﻤَﺎ آَ ﺮِ ﻩَ ﺳَ ﻌِ ﻴ ﺪٌ أَ نْ یُ ﻌْ ﻄِ ﻲَ دِیﻨَﺎرًا وَ ﻥِ ﺼْ ﻒَ دِ رْ هَ ﻢٍ ﻟِ ﺄَ نﱠ ا ﻟ ﻨﱢ ﺼْ ﻒَ دِ رْ هَ ﻢٍ إﻥﱠﻤَﺎ هُ ﻮَ ﻃَ ﻌَ ﺎ مٌ ﻓَ ﺘَ ﻜْ ﺮَ ﻩُ ﻟَ ﻪُ أَ نْ یُ ﻌْ ﻄِ ﻲَ دِیﻨَﺎرًا وَ ﻃَ ﻌَ ﺎ ﻣً ﺎ ﺑِ ﻄَ ﻌَ ﺎ مٍ ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : وَ ﻟَ ﻮْ آَ ﺎ نَ ﻥِ ﺼْ ﻒُ ا ﻟ ﺪﱢ رْ هَ ﻢِ وَرِﻗًﺎ أَ وْ ﻓُ ﻠُ ﻮ ﺳً ﺎ ﻏَ ﻴْ ﺮَ ا ﻟ ﻄﱠ ﻌَ ﺎ مِ ﻣَﺎ آَ ﺎ نَ ﺑِ ﺬَ ﻟِ ﻚَ ﺑَ ﺄْ سٌ .

ﻓِﻲ ا ﻟ ﺮﱠ ﺝُ ﻞِ یَ ﺼْ ﺮِ فُ ا ﻟ ﺪﱢ ی ﻨَ ﺎ رَ دَ رَ ا هِ ﻢَ ﻋَﻠَﻰ أَ نْ یَ ﺄْ ﺥُ ﺬَ ﺑِ ﺎ ﻟ ﺪﱠ رَ ا هِ ﻢِ ﺳِ ﻠْ ﻌَ ﺔً ﻗُﻠْﺖ : أَ رَ أَیْﺖ إ نْ ﺹَﺮَﻓْﺖ دِیﻨَﺎرًا ﺑِ ﻌِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ ﻓَﺄَﺥَﺬْت ﻣِ ﻨْ ﻪُ ﻋَ ﺸَ ﺮَ ةَ دَ رَ ا هِ ﻢَ وَأَﺥَﺬْت ﺑِ ﻌَ ﺸَ ﺮَ ةٍ ﻣِﻨْﻬَﺎ ﺳِ ﻠْ ﻌَ ﺔً ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : ﻟَﺎ ﺑَ ﺄْ سَ ﺑِ ﺬَ ﻟِ ﻚَ ﻗُﻠْﺖ : وَ آَ ﺬَ ﻟِ ﻚَ ﻟَ ﻮْ ﺹَﺮَﻓْﺖ دِیﻨَﺎرًا ﺑِ ﺪَ رَ ا هِ ﻢَ ﻓَ ﻠَ ﻢْ أَ ﻗْ ﺒِ ﺾْ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ﺡَﺘﱠﻰ أَﺥَﺬْت ﺳِ ﻠْ ﻌَ ﺔً ﻣِ ﻦْ ا ﻟ ﺴﱢ ﻠَ ﻊِ ؟ ﻗَ ﺎ لَ : ﻗَ ﺎ لَ ﻣَ ﺎ ﻟِ ﻚٌ : ﻟَﺎ ﺑَ ﺄْ سَ ﺑِ ﺬَ ﻟِ ﻚَ ﻗُﻠْﺖ : ﻓَ ﺈِ نْ أَ ﺹَ ﺎ بَ ﺑِ ﺎ ﻟ ﺴﱢ ﻠْ ﻌَ ﺔِ ﻋَﻴْﺒًﺎ ﻓَ ﺠَ ﺎ ءَ ﻟِﻴَﺮُدﱠهَﺎ ﺑِ ﻢَ یَ ﺮْ ﺝِ ﻊُ ﻋَﻠَﻰ ﺹَ ﺎ ﺡِ ﺒِ ﻪِ أَﺑِﺎﻟﺪﱢیﻨَﺎرِ أَ مْ ﺑِ ﺎ ﻟ ﺪﱠ رَ ا هِ ﻢِ ؟ ﻗَ ﺎ لَ : ﺑِ ﺎ ﻟ ﺪﱢ ی ﻨَ ﺎ رِ ﻗُﻠْﺖ : وَهَﺬَا ﻗَ ﻮْ لُ ﻣَ ﺎ ﻟِ ﻚٍ ؟ ﻗَ ﺎ لَ : ﻥَ ﻌَ ﻢْ ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ ﺹَﺮَﻓْﺖ ﻋِ ﻨْ ﺪَ رَ ﺝُ ﻞٍ دَ رَ ا هِ ﻢَ ﺑِ ﺪَ ﻥَ ﺎ ﻥِ ﻴ ﺮَ ﻋَﻠَﻰ أَ نْ ﺁ ﺥُ ﺬَ ﺑِ ﺜَ ﻤَ ﻨِ ﻪِ ﻣِ ﻨْ ﻪُ ﺳَﻤْﻨًﺎ أَ وْ زَیْﺘًﺎ ﻗَ ﺎ لَ : ﻗَ ﺎ لَ ﻣَﺎﻟِﻚٌ : ذَ ﻟِ ﻚَ ﺝَ ﺎ ﺋِ ﺰٌ ﻥَﻘْﺪًا أَ وْ إﻟَﻰ أَ ﺝَ ﻞٍ , ﻗَ ﺎ لَ : وَ آَ ﻠَ ﺎ ﻣُ ﻬُ ﻤَ ﺎ ﻟَ ﻐْ ﻮٌ إﻥﱠﻤَﺎ یَ ﻨْ ﻈُ ﺮُ ﻣَ ﺎ ﻟِ ﻚٌ إﻟَﻰ ﻓِﻌْﻠِﻬِﻤَﺎ وَﻟَﺎ یَ ﻨْ ﻈُ ﺮُ إﻟَﻰ ﻗَﻮْﻟِﻬِﻤَﺎ ﻗُﻠْﺖ : أَرَأَیْﺖ إ نْ ﻗَ ﺎ لَ : أَ ﺹْ ﺮِ فُ ﻋِﻨْﺪَك هَ ﺬِ ﻩِ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮَ ﻋَﻠَﻰ أَ نْ ﺁ ﺥُ ﺬَ ﻣِﻨْﻚ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ﺛُ ﻢﱠ ﺁ ﺥُ ﺬَ ﺑِﻬَﺎ ﻣِﻨْﻚ هَ ﺬِ ﻩِ ا ﻟ ﺴﱢ ﻠْ ﻌَ ﺔَ ﻓَ ﻔَ ﻌَ ﻞَ ﻗَ ﺎ لَ : ﻗَ ﻮْ لُ ﻣَ ﺎ ﻟِ ﻚٍ ﻓِﻲ ذَ ﻟِ ﻚَ : إ ﻥﱠ ﻪُ ﺝَ ﺎ ﺋِ ﺰٌ ﻗُﻠْﺖ : ﻓَ ﺈِ نْ أَ ﺹَ ﺎ بَ ﺑِ ﺎ ﻟ ﺴﱢ ﻠْ ﻌَ ﺔِ ﻋَﻴْﺒًﺎ ﻓَﺮَدﱠهَﺎ ﻋَﻠَﻰ ﺹَﺎﺡِﺒِﻬَﺎ ﺑِ ﻢَ یَ ﺮْ ﺝِ ﻊُ ﻋَ ﻠَ ﻴْ ﻪِ ﺑِ ﺎ ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ أَ مْ ﺑِ ﺎ ﻟ ﺪﱠ رَ ا هِ ﻢِ ؟ ﻗَ ﺎ لَ : یَ ﺮْ ﺝِ ﻊُ ﻋَ ﻠَ ﻴْ ﻪِ ﺑِ ﺎ ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ ﻗُﻠْﺖ : وَ ﻟِ ﻢَ وَ ﻗَ ﺪْ ﻗَ ﺒَ ﺾَ ﻣِ ﻨْ ﻪُ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ﺛُ ﻢﱠ دَﻓَﻌَﻬَﺎ إ ﻟَ ﻴْ ﻪِ ﻓِﻲ هَ ﺬِ ﻩِ ا ﻟ ﺴﱢ ﻠْ ﻌَ ﺔِ ؟ ﻗَ ﺎ لَ : ﻟِ ﺄَ نﱠ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ ﻗَﺒَﻀَﻬَﺎ ﺡِ ﻴ ﻦَ ﻗَﺒَﻀَﻬَﺎ ﻋَﻠَﻰ ﺵَ ﺮْ طِ أَ نْ ﻟَﺎ یَ ﺬْ هَ ﺐَ ﺑِﻬَﺎ إﻥﱠﻤَﺎ ﻗَﺒَﻀَﻬَﺎ ﻋَﻠَﻰ ﺵَ ﺮْ طِ أَ نْ یَ ﺄْ ﺥُ ﺬَ ﺑِﻬَﺎ هَ ﺬِ ﻩِ ا ﻟ ﺴﱢ ﻠْ ﻌَ ﺔَ ﻓَ ﻘَ ﺒْ ﻀُ ﻪُ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ وَ ﻏَ ﻴْ ﺮُ ﻗَ ﺒْ ﻀِ ﻪِ ﺳَﻮَاءٌ , وَإِﻥﱠﻤَﺎ وَ ﻗَ ﻊَ ﺛَ ﻤَ ﻦُ هَ ﺬِ ﻩِ ا ﻟ ﺴﱢ ﻠْ ﻌَ ﺔِ ﺑِﺎﻟﺪﱢیﻨَﺎرِ ﻟَ ﻴْ ﺲَ ﺑِ ﺎ ﻟ ﺪﱠ رَ ا هِ ﻢِ وَ آَ ﺎ نَ آَﻠَﺎﻣُﻬُﻤَﺎ ﻓِﻲ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ وَﻣَﺎ ﺵَﺮَﻃَﺎ ﻣِ ﻦْ ذَ ﻟِ ﻚَ وَ ﺳُ ﻜُ ﻮ ﺕُ ﻬُ ﻤَ ﺎ ﻋَ ﻨْ ﻪُ ﺳَﻮَاءٌ , إﻥﱠﻤَﺎ ﻥَ ﻈَ ﺮَ ﻣَﺎﻟِﻚٌ إﻟَﻰ ﻓِﻌْﻠِﻬِﻤَﺎ هَﺎهُﻨَﺎ وَ ﻟَ ﻢْ یَ ﻨْ ﻈُ ﺮْ إﻟَﻰ ﻟَﻔْﻈِﻬَﺎ هَﺬَا , ﻗُﻠْﺖ : وَﻟَﺎ یَ ﺨَ ﺎ فُ أَ نْ یَ ﻜُ ﻮ نَ هَﺬَا ﺑَ ﻴْ ﻌَ ﺘَ ﻴْ ﻦِ ﻓِﻲ ﺑَ ﻴْ ﻌَ ﺔٍ ؟ ﻗَ ﺎ لَ : ﻟَﺎ إﻥﱠﻤَﺎ اﻟْﺒَﻴْﻌَﺘَﺎنِ ﻓِﻲ ﺑَ ﻴْ ﻌَ ﺔٍ إذَا ﻣَ ﻠَ ﻚَ ا ﻟ ﺮﱠ ﺝُ ﻞُ ا ﻟ ﺴﱢ ﻠْ ﻌَ ﺔَ ﺑِ ﺜَ ﻤَ ﻨَ ﻴْ ﻦِ ﻋَ ﺎ ﺝِ ﻞٍ وَ ﺁ ﺝِ ﻞٍ . ا ﺑْ ﻦُ وَ هْ ﺐٍ , وَ ﻗَ ﺪْ ذَ آَ ﺮَ یُ ﻮ ﻥُ ﺲُ ﺑْ ﻦُ یَ ﺰِ ی ﺪَ أَ ﻥﱠ ﻪُ ﺳَ ﺄَ لَ رَ ﺑِ ﻴ ﻌَ ﺔَ ﻣَﺎ ﺹِ ﻔَ ﺔُ ا ﻟْ ﺒَ ﻴْ ﻌَ ﺘَ ﻴْ ﻦِ ا ﻟ ﻠﱠ ﺘَ ﻴْ ﻦِ ﺕَﺠْﻤَﻌُﻬُﻤَﺎ ﺑَ ﻴْ ﻌَ ﺔٌ ؟ . ﻗَ ﺎ لَ ا ﺑْ ﻦُ وَ هْ ﺐٍ هُﻤَﺎ ا ﻟ ﺼﱠ ﻔْ ﻘَ ﺔُ ا ﻟْ ﻮَ ا ﺡِ ﺪَ ةُ ﻗَ ﺎ لَ : یَ ﻤْ ﻠِ ﻚُ ا ﻟ ﺮﱠ ﺝُ ﻞُ ا ﻟ ﺴﱢ ﻠْ ﻌَ ﺔَ ﺑِ ﺎ ﻟ ﺜﱠ ﻤَ ﻨَ ﻴْ ﻦِ ﻋَ ﺎ ﺝِ ﻞٍ وَ ﺁ ﺝِ ﻞٍ وَ ﻗَ ﺪْ وَ ﺝَ ﺒَ ﺖْ ﻋَ ﻠَ ﻴْ ﻪِ ﺑِﺄَﺡَﺪِهِﻤَﺎ آَﺎﻟﺪﱢیﻨَﺎرِ ا ﻟ ﻨﱠ ﻘْ ﺪِ وَاﻟﺪﱢیﻨَﺎرَیْ ﻦِ إﻟَﻰ أَ ﺝَ ﻞٍ ﻓَ ﻜَ ﺄَ ﻥﱠ ﻪُ إﻥﱠﻤَﺎ ﺑِ ﻴ ﻊَ أَ ﺡَ ﺪُ ا ﻟ ﺜﱠ ﻤَ ﻨَ ﻴْ ﻦِ ﺑِ ﺎ ﻟْ ﺂ ﺥَ ﺮِ ﻗَ ﺎ لَ : ﻓَﻬَﺬَا ﻣِﻤﱠﺎ یُ ﻘَ ﺎ رِ بُ اﻟﺮﱢﺑَﺎ , ﻓَ ﻜَ ﺬَ ﻟِ ﻚَ ﻗَ ﺎ لَ اﻟﻠﱠﻴْﺚُ ﻋَ ﻦْ یَﺤْﻴَﻰ ﺑْ ﻦِ ﺳَ ﻌِ ﻴ ﺪٍ ﻗَ ﺎ لَ : اﻟْﺒَﻴْﻌَﺘَﺎنِ ا ﻟ ﻠﱠ ﺘَ ﺎ نِ ﻟَﺎ یَ ﺨْ ﺘَ ﻠِ ﻒُ ا ﻟ ﻨﱠ ﺎ سُ ﻓِﻴﻬِﻤَﺎ ﺛُ ﻢﱠ ﻓَ ﺴﱠ ﺮَ ﻟِﻲ ﻣِ ﻦْ ﻥَ ﺤْ ﻮِ ﻣَﺎ ﻗَ ﺎ لَ رَ ﺑِ ﻴ ﻌَ ﺔُ أَیْﻀًﺎ وَ آَ ﺬَ ﻟِ ﻚَ ﻓَ ﺴﱠ ﺮَ ﻣَ ﺎ ﻟِ ﻚٌ , وَ ﻗَ ﺪْ آَ ﺮِ ﻩَ ذَ ﻟِ ﻚَ ا ﺑْ ﻦُ ا ﻟْ ﻘَ ﺎ ﺳِ ﻢِ وَﺳَﺎﻟِﻢٌ وَﺳُﻠَﻴْﻤَﺎنُ ﺑْ ﻦُ یَ ﺴَ ﺎ رٍ

اﻷم آﺘﺎب اﻟﺒﻴﻮع

( ﻗَ ﺎ لَ ا ﻟ ﺸﱠ ﺎ ﻓِ ﻌِ ﻲﱡ ) : وَإِذَا ﺹَ ﺮَ فَ ا ﻟ ﺮﱠ ﺝُ ﻞُ اﻟﺪﱢیﻨَﺎرَ ﺑِ ﻌِ ﺸْ ﺮِ ی ﻦَ دِرْهَﻤًﺎ , ﻓَ ﻘَ ﺒَ ﺾَ ﺕِ ﺴْ ﻌَ ﺔَ ﻋَ ﺸَ ﺮَ , وَ ﻟَ ﻢْ یَ ﺠِ ﺪْ دِرْهَﻤًﺎ , ﻓَﻠَﺎ ﺥَ ﻴْ ﺮَ ﻓِﻲ أَ نْ یَﺘَﻔَﺮﱠﻗَﺎ ﻗَ ﺒْ ﻞَ أَ نْ یَ ﻘْ ﺒِ ﺾَ ا ﻟ ﺪﱢ رْ هَ ﻢَ , وَﻟَﺎ ﺑَ ﺄْ سَ أَ نْ یَ ﺄْ ﺥُ ﺬَ ا ﻟ ﺘﱢ ﺴْ ﻌَ ﺔَ ﻋَ ﺸَ ﺮَ ﺑِﺤِﺼﱠﺘِﻬَﺎ ﻣِ ﻦْ ا ﻟ ﺪﱢ ی ﻨَ ﺎ رِ وَ یُ ﻨَ ﺎ ﻗِ ﺼَ ﻪُ ﺑِ ﺤِ ﺼﱠ ﺔِ ا ﻟ ﺪﱢ رْ هَ ﻢِ ﻣِ ﻦْ اﻟﺪﱢیﻨَﺎرِ . ﺛُ ﻢﱠ إ نْ ﺵَ ﺎ ءَ أَ نْ یَ ﺸْ ﺘَ ﺮِ يَ ﻣِ ﻨْ ﻪُ ﺑِ ﻔَ ﻀْ ﻞِ اﻟﺪﱢیﻨَﺎرِ ﻣِﻤﱠﺎ ﺵَ ﺎ ءَ وَ یَ ﺘَ ﻘَ ﺎ ﺑَ ﻀَ ﺎ ﻗَ ﺒْ ﻞَ أَ نْ یَﺘَﻔَﺮﱠﻗَﺎ , وَﻟَﺎ ﺑَ ﺄْ سَ أَ نْ یَ ﺘْ ﺮُ كَ ﻓَ ﻀْ ﻞَ اﻟﺪﱢیﻨَﺎرِ ﻋِ ﻨْ ﺪَ ﻩُ , یَ ﺄْ ﺥُ ﺬُ ﻩُ ﻣَﺘَﻰ ﺵَ ﺎ ءَ ( ﻗَ ﺎ لَ ا ﻟ ﺮﱠ ﺑِ ﻴ ﻊُ ) : ﻗَ ﺎ لَ أَﺑُﻮ یَ ﻌْ ﻘُ ﻮ بَ ا ﻟْ ﺒُ ﻮَ یْ ﻄِ ﻲﱡ : وَﻟَﺎ ﺑَ ﺄْ سَ أَ نْ یَ ﺄْ ﺥُ ﺬَ ا ﻟ ﺪﱢ ی ﻨَ ﺎ رَ ﺡَﺎﺿِﺮًا .

( ﻗَ ﺎ لَ ا ﻟ ﺸﱠ ﺎ ﻓِ ﻌِ ﻲﱡ ) : وَإِذَا آَ ﺎ نَ ﺑَ ﻴْ ﻦَ ا ﻟ ﺮﱠ ﺝُ ﻠَ ﻴْ ﻦِ ذَ هَ ﺐٌ ﻣَ ﺼْ ﻨُ ﻮ عٌ ﻓَ ﺘَ ﺮَ ا ﺿَ ﻴَ ﺎ أَ نْ یَ ﺸْ ﺘَ ﺮِ يَ أَﺡَﺪُهُﻤَﺎ ﻥَ ﺼِ ﻴ ﺐَ ا ﻟْ ﺂ ﺥَ ﺮِ ﺑِ ﻮَ زْ ﻥِ ﻪِ أَ وْ ﻣِ ﺜْ ﻞِ وَ زْ ﻥِ ﻪِ ذَهَﺒًﺎ یَ ﺘَ ﻘَ ﺎ ﺑَ ﻀَ ﺎ ﻥِ ﻪِ ﻗَ ﺒْ ﻞَ أَ نْ یَ ﺘَ ﻔَ ﺮﱠﻗَﺎ ﻓَﻠَﺎ ﺑَ ﺄْ سَ , وَ ﻣَ ﻦْ ﺹَ ﺮَ فَ ﻣِ ﻦْ رَ ﺝُ ﻞٍ ﺹَﺮْﻓًﺎ ﻓَﻠَﺎ ﺑَ ﺄْ سَ أَ نْ یَ ﻘْ ﺒِ ﺾَ ﻣِ ﻨْ ﻪُ ﺑَ ﻌْ ﻀَ ﻪُ وَ یَ ﺪْ ﻓَ ﻊَ ﻣَﺎ ﻗَ ﺒَ ﺾَ ﻣِ ﻨْ ﻪُ إﻟَﻰ ﻏَ ﻴْ ﺮِ ﻩِ أَ وْ یَ ﺄْ ﻣُ ﺮَ ا ﻟ ﺼﱠ ﺮﱠ ا فَ أَ نْ یَ ﺪْ ﻓَ ﻊَ ﺑَ ﺎ ﻗِ ﻴَ ﻪُ إﻟَﻰ ﻏَ ﻴْ ﺮِ ﻩِ إذَا ﻟَ ﻢْ یَﺘَﻔَﺮﱠﻗَﺎ ﻣِ ﻦْ ﻣَﻘَﺎﻣِﻬِﻤَﺎ ﺡَﺘﱠﻰ یَ ﻘْﺒِﻀَﺎ ﺝَ ﻤِ ﻴ ﻊَ ﻣَﺎ ﺑَﻴْﻨَﻬُﻤَﺎ أَرَأَیْﺖ ﻟَ ﻮْ ﺹَ ﺮَ فَ ﻣِ ﻨْ ﻪُ دِیﻨَﺎرًا ﺑِ ﻌِ ﺸْ ﺮِ ی ﻦَ وَ ﻗَ ﺒَ ﺾَ ﻣِ ﻨْ ﻪُ ﻋَ ﺸْ ﺮَ ةً , ﺛُ ﻢﱠ ﻗَ ﺒَ ﺾَ ﻣِ ﻨْ ﻪُ ﺑَﻌْﺪَهَﺎ ﻋَ ﺸْ ﺮَ ةً ﻗَ ﺒْ ﻞَ أَ نْ یَﺘَﻔَﺮﱠﻗَﺎ , ﻓَﻠَﺎ ﺑَ ﺄْ سَ ﺑِﻬَﺬَا .

( ﻗَ ﺎ لَ ا ﻟ ﺸﱠ ﺎ ﻓِ ﻌِ ﻲﱡ ) : وَإِذَا ﺹَ ﺮَ فَ ا ﻟ ﺮﱠ ﺝُ ﻞُ ﻣِ ﻦْ ا ﻟ ﺮﱠ ﺝُ ﻞِ اﻟﺪﱢیﻨَﺎرَ ﺑِ ﻌَ ﺸْ ﺮَ ةٍ ﻓَ ﻮَ زَ نَ ﻟَ ﻪُ ﻋَ ﺸْ ﺮَ ةً وَﻥِﺼْﻔًﺎ ﻓَﻠَﺎ ﺑَ ﺄْ سَ أَ نْ یُ ﻌْ ﻄِ ﻴَ ﻪُ ﻣَ ﻜَ ﺎ نَ ا ﻟ ﻨﱢ ﺼْ ﻒِ ﻥِ ﺼْ ﻒَ ﻓِ ﻀﱠ ﺔٍ إذَا آَ ﺎ نَ ﻓِﻲ ﺑَ ﻴْ ﻌِ ﻪِ ﻏَ ﻴْ ﺮُ ا ﻟ ﺸﱠ ﺮْ طِ ا ﻟْ ﺄَ وﱠ لِ , وَهَﻜَﺬَا ﻟَ ﻮْ ﺑَ ﺎ ﻋَ ﻪُ ﺛَﻮْﺑًﺎ ﺑِ ﻨِ ﺼْ ﻒِ دِ ی ﻨَ ﺎ رٍ ﻓَﺄَﻋْﻄَﺎﻩُ دِیﻨَﺎرًا وَ أَ ﻋْ ﻄَ ﺎ ﻩُ ﺹَ ﺎ ﺡِ ﺐُ ا ﻟ ﺜﱠ ﻮْ بِ ﻥِ ﺼْ ﻒَ دِ ی ﻨَ ﺎ رٍ ذَهَﺒًﺎ ﻟَ ﻢْ یَ ﻜُ ﻦْ ﺑِ ﺬَ ﻟِ ﻚَ ﺑَ ﺄْ سٌ ; ﻟِ ﺄَ نﱠ هَﺬَا ﺑَ ﻴْ ﻊٌ ﺡَ ﺎ دِ ثٌ ﻏَ ﻴْ ﺮُ ا ﻟْ ﺒَ ﻴْ ﻊِ ا ﻟْ ﺄَ وﱠ لِ وَ ﻟَ ﻮْ آَ ﺎ نَ ﻋَ ﻘَ ﺪَ ﻋُ ﻘْ ﺪَ ةَ ا ﻟْ ﺒَ ﻴْ ﻊِ ﻋَﻠَﻰ ﺛَ ﻮْ بٍ وَ ﻥِ ﺼْ ﻒِ دِ ی ﻨَ ﺎ رٍ ﺑِ ﺪِ ی ﻨَ ﺎ رٍ آَ ﺎ نَ ﻓَﺎﺳِﺪًا ; ﻟِ ﺄَ نﱠ ا ﻟ ﺪﱢ ی ﻨَ ﺎ رَ ﻣَ ﻘْ ﺴُ ﻮ مٌ ﻋَﻠَﻰ ﻥِ ﺼْ ﻒِ ا ﻟ ﺪﱢ ی ﻨَ ﺎ رِ وَ ا ﻟ ﺜﱠ ﻮْ بِ .

ﺑَ ﺎ بُ ﺹَ ﺮْ فِ ا ﻟ ﺴﱠ ﻠَ ﻒِ إﻟَﻰ ﻏَ ﻴْ ﺮِ ﻩِ ( أَﺥْﺒَﺮَﻥَﺎ ا ﻟ ﺮﱠ ﺑِ ﻴ ﻊُ ) : ﻗَ ﺎ لَ أَﺥْﺒَﺮَﻥَﺎ ا ﻟ ﺸﱠ ﺎ ﻓِ ﻌِ ﻲﱡ ﻗَ ﺎ لَ : رُ وِ يَ ﻋَ ﻦْ ا ﺑْ ﻦِ ﻋُ ﻤَ ﺮَ وَأَﺑِﻲ ﺳَ ﻌِ ﻴ ﺪٍ أَﻥﱠﻬُﻤَﺎ ﻗَﺎﻟَﺎ ﻣَ ﻦْ ﺳَ ﻠﱠ ﻒَ ﻓِﻲ ﺑَ ﻴْ ﻊٍ ﻓَﻠَﺎ یَ ﺼْ ﺮِ ﻓُ ﻪُ إﻟَﻰ ﻏَ ﻴْ ﺮِ ﻩِ , وَﻟَﺎ یَ ﺒِ ﻴ ﻌُ ﻪُ ﺡَﺘﱠﻰ یَ ﻘْ ﺒِ ﻀَ ﻪُ ﻗَ ﺎ لَ : وَهَﺬَا آَﻤَﺎ رُ وِ يَ ﻋَﻨْﻬُﻤَﺎ إ نْ ﺵَ ﺎ ءَ ا ﻟ ﻠﱠ ﻪُ - ﺕَ ﻌَ ﺎ ﻟَ ﻰ - وَ ﻓِ ﻴ ﻪِ دَ ﻟَ ﺎ ﻟَ ﺔٌ ﻋَﻠَﻰ أَ نْ ﻟَﺎ یُ ﺒَ ﺎ عَ ﺵَ ﻲْ ءٌ اُﺑْﺘِﻴﻊَ ﺡَﺘﱠﻰ یُ ﻘْ ﺒَ ﺾَ , وَ هُ ﻮَ ﻣُ ﻮَ ا ﻓِ ﻖٌ ﻗَﻮْﻟَﻨَﺎ ﻓِﻲ آُ ﻞﱢ ﺑَ ﻴْ ﻊٍ أَ ﻥﱠ ﻪُ ﻟَﺎ یُﺒَﺎ عُ ﺡَﺘﱠﻰ یُﺴْﺘَﻮْﻓَﻰ ( أَﺥْﺒَﺮَﻥَﺎ ا ﻟ ﺮﱠ ﺑِ ﻴ ﻊُ ) : ﻗَ ﺎ لَ أَﺥْﺒَﺮَﻥَﺎ ا ﻟ ﺸﱠ ﺎ ﻓِ ﻌِ ﻲﱡ ﻗَ ﺎ لَ أَﺥْﺒَﺮَﻥَﺎ ﺳَ ﻌِ ﻴ ﺪُ ﺑْ ﻦُ ﺳَ ﺎ ﻟِ ﻢٍ ﻋَ ﻦْ ا ﺑْ ﻦِ ﺝُ ﺮَ یْ ﺞٍ ﻋَ ﻦْ ﻋَ ﻄَ ﺎ ءٍ أَ ﻥﱠ ﻪُ ﺳُ ﺌِ ﻞَ ﻋَ ﻦْ رَ ﺝُ ﻞٍ ا ﺑْ ﺘَ ﺎ عَ ﺳِ ﻠْ ﻌَ ﺔً ﻏَ ﺎ ﺋِ ﺒَ ﺔً وَ ﻥَ ﻘَ ﺪَ ﺛَﻤَﻨَﻬَﺎ ﻓَﻠَﻤﱠﺎ رَﺁهَﺎ ﻟَ ﻢْ یَ ﺮْ ﺿَﻬَﺎ ﻓَ ﺄَ رَ ا دَ ا أَ نْ یُﺤَﻮﱢﻟَﺎ ﺑَﻴْﻌَﻬُﻤَﺎ ﻓِﻲ ﺳِ ﻠْ ﻌَ ﺔٍ ﻏَﻴْﺮِهَﺎ ﻗَ ﺒْ ﻞَ أَ نْ یَ ﻘْ ﺒِ ﺾَ ﻣِ ﻨْ ﻪُ ا ﻟ ﺜﱠ ﻤَ ﻦَ ﻗَ ﺎ لَ ﻟَﺎ یَ ﺼْ ﻠُ ﺢُ ﻗَ ﺎ لَ آَ ﺄَ ﻥﱠ ﻪُ ﺝَ ﺎ ءَ ﻩُ ﺑِﻬَﺎ ﻋَﻠَﻰ ﻏَ ﻴْ ﺮِ ا ﻟ ﺼﱢ ﻔَ ﺔِ وَ ﺕَ ﺤْ ﻮِ ی ﻠُ ﻬُ ﻤَ ﺎ ﺑَﻴْﻌَﻬُﻤَﺎ ﻓِﻲ ﺳِ ﻠْ ﻌَ ﺔٍ ﻏَﻴْﺮِهَﺎ ﺑَ ﻴْ ﻊٌ ﻟِ ﻠ ﺴﱢ ﻠْ ﻌَ ﺔِ ﻗَ ﺒْ ﻞَ أَ نْ ﺕُ ﻘْ ﺒَ ﺾَ . ﻗَ ﺎ لَ وَ ﻟَ ﻮْ ﺳَ ﻠﱠ ﻒَ رَ ﺝُ ﻞٌ رَﺝُﻠًﺎ دَ رَ ا هِ ﻢَ ﻓِﻲ ﻣِ ﺎ ﺋَ ﺔِ ﺹَ ﺎ عِ ﺡِ ﻨْ ﻄَ ﺔٍ وَ أَ ﺳْ ﻠَ ﻔَ ﻪُ ﺹَ ﺎ ﺡِ ﺒُ ﻪُ دَ رَ ا هِ ﻢَ ﻓِﻲ ﻣِ ﺎ ﺋَ ﺔِ ﺹَ ﺎ عِ ﺡِ ﻨْ ﻄَ ﺔٍ وَ ﺹِ ﻔَ ﺔُ ا ﻟْ ﺤِ ﻨْ ﻄَ ﺘَ ﻴْ ﻦِ وَ ا ﺡِ ﺪَ ةٌ , وَﻣَﺤِﻠﱡﻬُﻤَﺎ وَ ا ﺡِ ﺪٌ أَ وْ ﻣُ ﺨْ ﺘَ ﻠِ ﻒٌ ﻟَ ﻢْ یَ ﻜُ ﻦْ ﺑِ ﺬَ ﻟِ ﻚَ ﺑَ ﺄْ سٌ وَ آَ ﺎ نَ ﻟِ ﻜُ ﻞﱢ وَ ا ﺡِ ﺪٍ ﻣِﻨْﻬُﻤَﺎ ﻋَﻠَﻰ ﺹَ ﺎ ﺡِ ﺒِ ﻪِ ﻣِ ﺎ ﺋَ ﺔُ ﺹَ ﺎ عٍ ﺑِ ﺘِ ﻠْ ﻚَ ا ﻟ ﺼﱢ ﻔَ ﺔِ , وَإِﻟَﻰ ذَ ﻟِ ﻚَ ا ﻟْ ﺄَ ﺝَ ﻞِ , وَﻟَﺎ یَ ﻜُ ﻮ نُ وَ ا ﺡِ ﺪٌ ﻣِﻨْﻬُﻤَﺎ ﻗِ ﺼَ ﺎ ﺹً ﺎ ﻣِ ﻦْ ا ﻟْ ﺂ ﺥَ ﺮِ ﻣِ ﻦْ ﻗِ ﺒَ ﻞِ أَﻥﱢﻲ ﻟَ ﻮْ ﺝَﻌَﻠْﺖ ا ﻟْ ﺤِ ﻨْ ﻄَ ﺔَ ﺑِ ﺎ ﻟْ ﺤِ ﻨْ ﻄَ ﺔِ ﻗِ ﺼَ ﺎ ﺹً ﺎ آَ ﺎ نَ ﺑَ ﻴْ ﻊُ ا ﻟ ﻄﱠ ﻌَ ﺎ مِ ﻗَ ﺒْ ﻞَ أَ نْ یُ ﻘْ ﺒَ ﺾَ وَ ﺑَ ﻴْ ﻊُ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ ﺑِ ﺎ ﻟ ﺪﱠ رَ ا هِ ﻢِ ; ﻟِ ﺄَ نﱠ دَﻓْﻌَﻬُﻤَﺎ ﻓِﻲ یَ ﻮْ ﻣَ ﻴْ ﻦِ ﻣُ ﺨْ ﺘَ ﻠِ ﻔَ ﻴْ ﻦِ ﻥَ ﺴِ ﻴ ﺌَ ﺔٌ , وَ ﻣَ ﻦْ أَ ﺳْ ﻠَ ﻒَ ﻓِﻲ ﻃَ ﻌَ ﺎ مٍ ﺑِ ﻜَ ﻴْ ﻞٍ أَ وْ وَ زْ نٍ ﻓَ ﺤَ ﻞﱠ ا ﻟ ﺴﱠ ﻠَ ﻒُ ﻓَ ﻘَ ﺎ لَ اﻟﱠﺬِي ﻟَ ﻪُ ا ﻟ ﺴﱠ ﻠَ ﻒُ : آُ ﻞﱡ ﻃَ ﻌَ ﺎ ﻣِ ﻲ زِ ﻥْ ﻪُ وَ ا ﻋْ ﺰِ ﻟْ ﻪُ ﻋِﻨْﺪَك ﺡَﺘﱠﻰ ﺁﺕِﻴَﻚ ﻓَ ﺄَ ﻥْ ﻘُ ﻠُ ﻪُ ﻓَ ﻔَ ﻌَ ﻞَ ﻓَ ﺴُ ﺮِ قَ ا ﻟ ﻄﱠ ﻌَ ﺎ مُ ﻓَ ﻬُ ﻮَ ﻣِ ﻦْ ﺿَ ﻤَ ﺎ نِ ا ﻟْ ﺒَ ﺎ ﺋِ ﻊِ , وَﻟَﺎ یَ ﻜُ ﻮ نُ هَﺬَا ﻗَﺒْﻀًﺎ ﻣِ ﻦْ رَ بﱢ ا ﻟ ﻄﱠ ﻌَ ﺎ مِ , وَ ﻟَ ﻮْ آَ ﺎ ﻟَ ﻪُ اﻟْﺒَﺎﺋِﻊُ ﻟِﻠْﻤُﺸْﺘَﺮِي ﺑِ ﺄَ ﻣْ ﺮِ ﻩِ ﺡَﺘﱠﻰ یَ ﻘْ ﺒِ ﺾَ أَ وْ یَ ﻘْ ﺒِ ﻀَ ﻪُ وَ آِ ﻴ ﻞٌ ﻟَ ﻪُ ﻓَ ﻴَ ﺒْ ﺮَ أُ ا ﻟْ ﺒَ ﺎ ﺋِ ﻊُ ﻣِ ﻦْ ﺿَ ﻤَ ﺎ ﻥِ ﻪِ ﺡِ ﻴ ﻨَ ﺌِ ﺬٍ .

اﻟﻤﺼﻨﻒ اﺑﻦ أﺑﻲ ﺵﻴﺒﺔ

( 637 ) ا ﻟ ﺮﱠ ﺝُ ﻞُ یَ ﺼْ ﺮِ فُ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮَ ﻓَﻴُﻌْﻄِﻲ ا ﻟ ﺪﱢ رْ هَ ﻢَ ا ﻟ ﺰﱠ یْ ﻒَ ﻣَ ﻦْ ﻗَ ﺎ لَ : ﻟَﺎ ﺑَ ﺄْ سَ أَ نْ یَ ﺴْ ﺘَ ﺒْ ﺪِ ﻟَ ﻪُ ( 1 ) ﺡَﺪﱠﺛَﻨَﺎ أَﺑُﻮ ﺑَ ﻜْ ﺮٍ ﻗَ ﺎ لَ ﺡَﺪﱠﺛَﻨَﺎ وَ آِ ﻴ ﻊٌ ﻗَ ﺎ لَ : وَ ﻗَ ﺎ لَ ﺳُ ﻔْ ﻴَ ﺎ نُ : إ نْ آَ ﺎ نَ ﺳُﺘﱡﻮﻗًﺎ رَ دﱠ ﻩُ , وَ یَ ﻜُ ﻮ نُ ﺵَ ﺮِ ی ﻜً ﺎ ﻓِﻲ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ ﺑِ ﺤِ ﺼﱠ ﺘِ ﻪِ . ( 2 ) ﺡَﺪﱠﺛَﻨَﺎ أَﺑُﻮ ﺑَ ﻜْ ﺮٍ ﻗَ ﺎ لَ ﺡَﺪﱠﺛَﻨَﺎ وَ آِ ﻴ ﻊٌ ﻗَ ﺎ لَ : ﺳَﻤِﻌْﺖ ﺳُ ﻔْ ﻴَ ﺎ نَ یَ ﻘُ ﻮ لُ : ﻟَ ﻮْ أَ نﱠ رَﺝُﻠًﺎ ﺝَ ﺎ ءَ إﻟَﻰ ﺹَ ﻴْ ﺮَ ﻓِ ﻲﱟ ﺑِ ﺪِ ی ﻨَ ﺎ رٍ ﻓَ ﺼَ ﺮَ ﻓَ ﻪُ ﻋِ ﻨْ ﺪَ ﻩُ ﺑِ ﻌَ ﺸَ ﺮَ ةِ دَ رَ ا هِ ﻢَ , ﻓَ ﻘَ ﺒَ ﺾَ اﻟﺪﱢیﻨَﺎرَ , وَ ﻟَ ﻴْ ﺲَ ﻋِ ﻨْ ﺪَ ا ﻟ ﺼﱠ ﻴْ ﺮَ ﻓِ ﻲﱢ دِ رْ هَ ﻢٌ , ﻗَ ﺎ لَ : إ نْ اﺡْﺘَﺎﻟَﻬَﺎ ﻟَ ﻪُ ﻗَ ﺒْ ﻞَ أَ نْ یَﻔْﺘَﺮِﻗَﺎ ﻓَ ﺈِ نﱠ ا ﻟْ ﺒَ ﻴْ ﻊَ ﺝَ ﺎ ﺋِ ﺰٌ , ﻟِ ﺄَ نﱠ آُ ﻞﱠ وَ ا ﺡِ ﺪٍ ﻣِﻨْﻬُﻤَﺎ ﺛَ ﻤَ ﻦٌ ﻟِ ﺼَ ﺎ ﺡِ ﺒِ ﻪِ , وَ ﻟَ ﻮْ آَ ﺎ نَ ﻋَﺮَﺿًﺎ ﻓَ ﺴَ ﺪَ ا ﻟْ ﺒَ ﻴْ ﻊُ . ( 3 ) ﺡَﺪﱠﺛَﻨَﺎ أَﺑُﻮ ﺑَ ﻜْ ﺮٍ ﻗَ ﺎ لَ ﺡَﺪﱠﺛَﻨَﺎ ﺳُ ﻔْ ﻴَ ﺎ نُ ﻓِﻲ ﻋَ ﺸَ ﺮَ ةِ دَ رَ ا هِ ﻢَ ﺑِ ﺴَ ﺒْ ﻌَ ﺔٍ وَ ﻓَ ﻠْ ﺲٍ , ﻓَ ﻜَ ﺮِ هَ ﻪُ , وَ ﻋَ ﺸَ ﺮَ ةِ دَ رَ ا هِ ﻢَ ﺑِ ﺘِ ﺴْ ﻌَ ﺔٍ دَ رَ ا هِ ﻢَ وَ ذَ هَ ﺐٍ , ﻟَ ﻢْ یَ ﺮَ ﺑِ ﻪِ ﺑَﺄْﺳًﺎ ( 4 ) ﺡَﺪﱠﺛَﻨَﺎ أَﺑُﻮ ﺑَ ﻜْ ﺮٍ ﻗَ ﺎ لَ ﺡَﺪﱠﺛَﻨَﺎ وَ آِ ﻴ ﻊٌ ﻗَ ﺎ لَ : ﺳَ ﻤِﻌْﺖ ﺳُ ﻔْ ﻴَ ﺎ نَ یَ ﻘُ ﻮ لُ : إذَا ﺳَﻤﱠﻰ ﺑَ ﺮِ ئَ وَ إِ نْ ﻟَ ﻢْ یَ ﻀَ ﻊْ یَ ﺪَ ﻩُ . ( 5 ) ﺡَﺪﱠﺛَﻨَﺎ أَﺑُﻮ ﺑَ ﻜْ ﺮٍ ﻗَ ﺎ لَ ﺡَﺪﱠﺛَﻨَﺎ وَ آِ ﻴ ﻊٌ ﻗَ ﺎ لَ أَﺑُﻮ ﺡَ ﻨِ ﻴ ﻔَ ﺔَ : إذَا ﻗَ ﺎ لَ : ﺑَﺮِﺋْﺖ ﻣِ ﻦْ آُ ﻞﱢ ﻋَ ﻴْ ﺐٍ ﺑَ ﺮِ ئَ ؟ . ( 6 ) ﺡَﺪﱠﺛَﻨَﺎ أَﺑُﻮ ﺑَ ﻜْ ﺮٍ ﻗَ ﺎ لَ ﺡَﺪﱠﺛَﻨَﺎ ﻋَ ﺒْ ﺪُ ا ﻟ ﻠﱠ ﻪِ ﺑْ ﻦُ ﻥُ ﻤَ ﻴْ ﺮٍ ﻋَ ﻦْ اﻟﺮﱠﺑِﻴﻊِ ﺑْ ﻦِ ﺳَ ﻌْ ﺪٍ ﻗَ ﺎ لَ : ﺳَﺄَﻟْﺖ أَﺑَﺎ ﺝَ ﻌْ ﻔَ ﺮٍ ﻋَ ﻦْ رَ ﺝُ ﻞٍ أَﺵْﺘَﺮِي ﻣِ ﻨْ ﻪُ ﻃَ ﻌَ ﺎ ﻣً ﺎ ﻓَ ﻴُ ﻌْ ﻄِ ﻴ ﻨِ ﻲ ﺑَ ﻌْ ﻀَ ﻪُ ﺛُ ﻢﱠ یَ ﻘْ ﻄَ ﻊُ ﺑِ ﻪِ ﻓَﻠَﺎ یَ ﺠِ ﺪُ ﻣَﺎ یُﻌْﻄِﻴﻨِﻲ , ﻓَ ﻴَ ﻘُ ﻮ لُ : ﺑِﻌْﻨِﻲ ﻣِ ﻦْ ﻃَ ﻌَ ﺎ ﻣِ ﻚ ﺡَﺘﱠﻰ أَ ﻗْ ﻀِ ﻴَ ﻪُ , ﻗَ ﺎ لَ : ﻟَﺎ ﺕَ ﻘْ ﺮَ ﺑَ ﻦﱠ هَﺬَا اﻟﺮﱢﺑَﺎ ا ﻟ ﺼﱠ ﺮَ ا ﺡِ ﻴَ ﺔُ . ( 7 ) ﺡَﺪﱠﺛَﻨَﺎ أَﺑُﻮ ﺑَ ﻜْ ﺮٍ ﻗَ ﺎ لَ ﺡَﺪﱠﺛَﻨَﺎ ﺡَ ﻔْ ﺺٌ ﻋَ ﻦْ ﺳُﻠَﻴْﻤَﺎنَ ﺑْ ﻦِ ﻋَ ﺒْ ﺪِ اﻟﻠﱠﻪِ ﻗَ ﺎ لَ : ﻗَ ﺎ لَ ا ﻟْ ﺤَ ﺴَ ﻦُ : ﻣَ ﻦْ اﺡْﺘَﺎزَ ﻣِ ﻦْ رَ ﺝُ ﻞٍ ﻣَﺎﻟًﺎ , أَ وْ ﺳَ ﺮَ قَ ﻣِ ﻦْ رَ ﺝُ ﻞٍ ﻣَﺎﻟًﺎ , ﻓَ ﺄَ رَ ا دَ أَ نْ یَ ﺮُ دﱠ ﻩُ إ ﻟَ ﻴْ ﻪِ ﻣِ ﻦْ وَ ﺝْ ﻪٍ ﻟَﺎ یَ ﻌْ ﻠَ ﻢُ , ﻓَ ﺄَ وْ ﺹَ ﻠَ ﻪُ إ ﻟَ ﻴْ ﻪِ ﻓَﻠَﺎ ﺑَ ﺄْ سَ . ( 8 ) ﺡَﺪﱠﺛَﻨَﺎ أَﺑُﻮ ﺑَ ﻜْ ﺮٍ ﻗَ ﺎ لَ ﺡَﺪﱠﺛَﻨَﺎ ﻣُ ﻌْ ﺘَ ﻤِ ﺮُ ﺑْ ﻦُ ﺳُﻠَﻴْﻤَﺎنَ ﻋَ ﻦْ ﺳَ ﻠْ ﻢِ ﺑْ ﻦِ أَﺑِﻲ ا ﻟ ﺬﱠ یﱠ ﺎ لِ ﻗَ ﺎ لَ : ﺳَﺄَﻟْﺖ ا ﻟْ ﺤَ ﺴَ ﻦَ ﻋَ ﻦْ ﺵَ ﺮِ ی ﻜَ ﻴْ ﻦِ اﺵْﺘَﺮَیَﺎ ﻣَ ﺘَ ﺎ ﻋً ﺎ , ﻓَ ﺒَ ﺎ ﻋَ ﻪُ ﺑِ ﺮِ ﺑْ ﺢٍ ﺑِ ﻨَ ﻘْ ﺪٍ وَ ﻥَ ﺴِ ﻴ ﺌَ ﺔٍ , ﻓَ ﻘَ ﺎ لَ أَﺡَﺪُهُﻤَﺎ ﻟِ ﺼَ ﺎ ﺡِ ﺒِ ﻪِ : اُﻥْﻘُﺪْﻥِﻲ رَ أْ سَ ﻣَﺎﻟِﻲ , وَﻣَﺎ ﺑَ ﻘِ ﻲَ ﻓَ ﻬُ ﻮَ ﻟَﻚ , ﻓَ ﻜَ ﺮِ هَ ﻪُ ا ﻟْ ﺤَ ﺴَ ﻦُ

ﻣﺸﻜﻞ اﻵﺛﺎر

اﻟﻄﺤﺎوي

ﺑَ ﺎ بٌ ﺑَ ﻴَ ﺎ نُ ﻣُ ﺸْ ﻜِ ﻞِ ) ﻣَﺎ رُ وِ يَ { ﻋَ ﻦْ رَ ﺳُ ﻮ لِ اﻟﻠﱠﻪِ ﺹﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣِ ﻦْ ﻗَ ﻮْ ﻟِ ﻪِ ﺝَ ﻮَ ا ﺑً ﺎ ﻟِ ﺎ ﺑْ ﻦِ ﻋُ ﻤَ ﺮَ ﻟَﻤﱠﺎ ﺳَ ﺄَ ﻟَ ﻪُ ﻋَ ﻦْ أَ ﺥْ ﺬِ ﻩِ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮَ ﺑِ ﺎ ﻟ ﺪﱠ رَ ا هِ ﻢِ وَاﻟﺪﱠرَاهِﻢَ ﺑِﺎﻟﺪﱠﻥَﺎﻥِﻴﺮِ ﻓِﻲ ا ﻟْ ﺒَ ﻴْ ﻊِ إذَا آَ ﺎ نَ ذَ ﻟِ ﻚَ ﻣِ ﻦْ ﺹَ ﺮْ فِ یَﻮْﻣِﻜُﻤَﺎ وَاﻓْﺘَﺮَﻗْﺘُﻤَﺎ , وَ ﻟَ ﻴْ ﺲَ ﺑَﻴْﻨَﻜُﻤَﺎ ﺵَ ﻲْ ءٌ ﻓَﻠَﺎ ﺑَ ﺄْ سَ } ﺡَﺪﱠﺛَﻨَﺎ أَﺑُﻮ أُ ﻣَ ﻴﱠ ﺔَ ﻗَ ﺎ لَ ﺛﻨﺎ ﻋُ ﺒَ ﻴْ ﺪُ ا ﻟ ﻠﱠ ﻪِ ﺑْ ﻦُ ﻣُﻮﺳَﻰ ا ﻟْ ﻌَ ﺒْ ﺴِ ﻲﱡ ﻗَ ﺎ لَ ﺛﻨﺎ إ ﺳْ ﺮَ ا ﺋِ ﻴ ﻞُ ﺑْ ﻦُ یُ ﻮ ﻥُ ﺲَ یَﻌْﻨِﻲ : ﻋَ ﻦْ ﺳِ ﻤَ ﺎ كِ ﺑْ ﻦِ ﺡَ ﺮْ بٍ ﻋَ ﻦْ ﺳَ ﻌِ ﻴ ﺪِ ﺑْ ﻦِ ﺝُ ﺒَ ﻴْ ﺮٍ ﻋَ ﻦْ { ا ﺑْ ﻦِ ﻋُ ﻤَ ﺮَ ﻗَ ﺎ لَ أَﺕَﻴْﺖ رَ ﺳُ ﻮ لَ ا ﻟ ﻠﱠ ﻪِ ﺹﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وَ هُ ﻮَ ﻓِﻲ ﺡُ ﺠْ ﺮَ ةِ ﺡَ ﻔْ ﺼَ ﺔَ ﻓَ ﻘُ ﻠْﺖ : یَﺎ رَ ﺳُ ﻮ لَ ا ﻟ ﻠﱠ ﻪِ رُوَیْﺪَك أَﺳْﺄَﻟُﻚ إﻥﱢﻲ أَ ﺑِ ﻴ ﻊُ ا ﻟْ ﺈِ ﺑِ ﻞَ ﺑِ ﺎ ﻟ ﻨﱠ ﻘِ ﻴ ﻊِ ﻓَﺄَﺑِﻴﻊُ ﺑِ ﺎ ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ , وَ ﺁ ﺥُ ﺬُ ا ﻟ ﺪﱠ رَ ا هِ ﻢَ وَ أَ ﺑِ ﻴ ﻊُ ﺑِ ﺎ ﻟ ﺪﱠ رَ ا هِ ﻢِ وَ ﺁ ﺥُ ﺬُ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮَ , ﻓَ ﻘَ ﺎ لَ رَ ﺳُ ﻮ لُ ا ﻟ ﻠﱠ ﻪِ ﺹﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ : إذَا آَ ﺎ نَ ذَ ﻟِ ﻚَ ﻣِ ﻦْ ﺹَ ﺮْ فِ یَﻮْﻣِﻜُﻤَﺎ وَاﻓْﺘَﺮَﻗْﺘُﻤَﺎ , وَ ﻟَ ﻴْ ﺲَ ﺑَﻴْﻨَﻜُﻤَﺎ ﺵَ ﻲْ ءٌ ﻓَﻠَﺎ ﺑَ ﺄْ سَ } . ﺡَﺪﱠﺛَﻨَﺎ یَ ﺰِ ی ﺪُ ﺑْ ﻦُ ﺳِ ﻨَ ﺎ نٍ ﻗَ ﺎ لَ ﺛﻨﺎ ﻣُ ﺤَ ﻤﱠ ﺪُ ﺑْ ﻦُ آَ ﺜِ ﻴ ﺮٍ ﻗَ ﺎ لَ ﺛﻨﺎ إ ﺳْ ﺮَ ا ﺋِ ﻴ ﻞُ ﺛُ ﻢﱠ ذَ آَ ﺮَ ﺑِ ﺈِ ﺳْ ﻨَ ﺎ دِ ﻩِ ﻣِ ﺜْ ﻠَ ﻪُ ﻏَ ﻴْ ﺮَ أَ ﻥﱠ ﻪُ ﻗَ ﺎ لَ { ﻟَﺎ ﺑَ ﺄْ سَ إذَا أَﺥَﺬْت ﺑِ ﺴِ ﻌْ ﺮِ یَ ﻮْ ﻣِ ﻚَ } . ﺡَﺪﱠﺛَﻨَﺎ ﺹَ ﺎ ﻟِ ﺢُ ﺑْ ﻦُ ﻋَ ﺒْ ﺪِ ا ﻟ ﺮﱠ ﺡْ ﻤَ ﻦِ اﻟْﺄَﻥْﺼَﺎرِيﱡ ﻗَ ﺎ لَ ﺛﻨﺎ أَﺑُﻮ ﻋَ ﺒْ ﺪِ ا ﻟ ﺮﱠ ﺡْ ﻤَ ﻦِ اﻟْﻤُﻘْﺮِي ( ح ) وَﺡَﺪﱠﺛَﻨَﺎ یُ ﻮ ﻥُ ﺲُ ﻗَ ﺎ لَ ﺛﻨﺎ یَﺤْﻴَﻰ ﺑْ ﻦُ ﺡَ ﺴﱠ ﺎ نَ ( ح ) وَﺡَﺪﱠﺛَﻨَﺎ یَ ﺰِ ی ﺪُ ﺑْ ﻦُ ﺳِ ﻨَ ﺎ نٍ ﻗَﺎﻟُﻮا ﺛﻨﺎ أَﺑُﻮ ا ﻟْ ﻮَ ﻟِ ﻴ ﺪِ ا ﻟ ﻄﱠ ﻴَ ﺎ ﻟِ ﺴِ ﻲﱡ وَ ﻋُ ﺒَ ﻴْ ﺪُ ا ﻟ ﻠﱠ ﻪِ ﺑْ ﻦُ ﻣُ ﺤَ ﻤﱠ ﺪٍ ا ﻟ ﺘﱠ ﻴْ ﻤِ ﻲﱡ وَ ﻋَ ﺒْ ﺪُ ا ﻟْ ﻤَ ﻠِ ﻚِ ﺑْ ﻦُ إﺑْﺮَاهِﻴﻢَ ا ﻟْ ﺠُ ﺪﱢ يﱡ وَﺡَﺪﱠﺛَﻨَﺎ ﻣُ ﺤَ ﻤﱠ ﺪُ ﺑْ ﻦُ ا ﻟْ ﻌَ ﺒﱠ ﺎ سِ ﺑْ ﻦِ ا ﻟ ﺮﱠ ﺑِ ﻴ ﻊِ ا ﻟ ﻠﱡ ﺆْ ﻟُ ﺆِ يﱡ ﻗَ ﺎ لَ ﺛﻨﺎ إ ﺳْ ﻤَ ﺎ ﻋِ ﻴ ﻞُ ﺑْ ﻦُ ﻣَ ﺴْ ﻠَ ﻤَ ﺔَ ا ﻟْ ﻘَ ﻌْ ﻨَ ﺒِ ﻲﱡ أَﺑُﻮ ﺑِ ﺸْ ﺮٍ , ﺛُ ﻢﱠ ا ﺝْ ﺘَ ﻤَ ﻌُ ﻮ ا ﺝَ ﻤِ ﻴ ﻌً ﺎ ﻓَ ﻘَ ﺎ لَ آُ ﻞﱡ وَ ا ﺡِ ﺪٍ ﻣِ ﻨْ ﻬُ ﻢْ ﺡَﺪﱠﺛَﻨَﺎ ﺡَ ﻤﱠ ﺎ دُ ﺑْ ﻦُ ﺳَ ﻠَ ﻤَ ﺔَ ﻋَ ﻦْ ﺳِ ﻤَ ﺎ كٍ ﻋَ ﻦْ ﺳَ ﻌِ ﻴ ﺪِ ﺑْ ﻦِ ﺝُ ﺒَ ﻴْ ﺮٍ ﻋَ ﻦْ ا ﺑْ ﻦِ ﻋُ ﻤَ ﺮَ ﺛُ ﻢﱠ ذَ آَ ﺮُ و ا ﺝَ ﻤِ ﻴ ﻌً ﺎ ﻣِ ﺜْ ﻠَ ﻪُ ﻏَ ﻴْ ﺮَ أَ نﱠ ﺑَ ﻌْ ﻀَ ﻬُ ﻢْ ﺝَ ﺎ ءَ ﺑِ ﻪِ ﻋَﻠَﻰ ﻟَ ﻔْ ﻆِ ﺡَ ﺪِ ی ﺚِ أَﺑِﻲ أُ ﻣَ ﻴﱠ ﺔَ وَ ﺝَ ﺎ ءَ ﺑِ ﻪِ ﺑَ ﻌْ ﻀُ ﻬُ ﻢْ ﻋَﻠَﻰ ﻟَ ﻔْ ﻆِ ﺡَ ﺪِ ی ﺚِ یَ ﺰِ ی ﺪَ ﻋَ ﻦْ ﻣُ ﺤَ ﻤﱠ ﺪِ ﺑْ ﻦِ آَ ﺜِ ﻴ ﺮٍ , ﻓَ ﻘَ ﺎ لَ ﻗَ ﺎ ﺋِ ﻞٌ ﻣَﺎ ﻣَﻌْﻨَﻰ ﺳِ ﻌْ ﺮِ ا ﻟْ ﻴَ ﻮْ مِ اﻟﱠﺬِي یَ ﺘَ ﺼَ ﺎ رَ ﻓَ ﺎ نِ ﻓِ ﻴ ﻪِ , وَ ﻗَ ﺪْ رَأَیْﻨَﺎ ا ﻟْ ﺒِ ﻴَ ﺎ ﻋَ ﺎ تِ ﺕَ ﺠُ ﻮ زُ ﺑَ ﻴْ ﻦَ ا ﻟ ﻨﱠ ﺎ سِ ﻓِﻲ ﻣِ ﺜْ ﻞِ هَﺬَا ﺑِ ﺴِ ﻌْ ﺮِ یَﻮْﻣِﻬَﺎ وَ ﺑِ ﺄَ آْ ﺜَ ﺮَ ﻣِ ﻦْ ﺳِ ﻌْ ﺮِ یَﻮْﻣِﻬَﺎ , وَ ﺑِ ﺄَ ﻗَ ﻞﱠ ﻣِ ﻦْ ﺳِ ﻌْ ﺮِ یَﻮْﻣِﻬَﺎ ﻟَﺎ اﺥْﺘِﻠَﺎفَ ﺑَ ﻴْ ﻦَ أَ هْ ﻞِ ا ﻟْ ﻌِ ﻠْ ﻢِ ﻓِﻲ ذَ ﻟِ ﻚَ وَﻓِﻲ ﺝَ ﻮَ ا زِ ﻩِ وَﻓِﻲ ا ﺳْ ﺘِ ﻘَ ﺎ ﻣَ ﺘِ ﻪِ , ﻓَﻤَﺎ ﺑَ ﺎ لُ ﺳِ ﻌْ ﺮِ یَﻮْﻣِﻬَﺎ اُ ﻟْ ﺘُ ﻤِ ﺲَ ﻓِﻲ هَﺬَا ا ﻟْ ﺤَ ﺪِ ی ﺚِ ﻓَ ﻜَ ﺎ نَ ﺝَ ﻮَ ا ﺑُ ﻨَ ﺎ ﻟَ ﻪُ ﻓِﻲ ذَ ﻟِ ﻚَ ﺑِ ﺘَ ﻮْ ﻓِ ﻴ ﻖِ ا ﻟ ﻠﱠ ﻪِ ﻋَ ﺰﱠ وَ ﺝَ ﻞﱠ وَ ﻋَ ﻮْ ﻥِ ﻪِ أَ نﱠ رَ ﺳُ ﻮ لَ ا ﻟ ﻠﱠ ﻪِ ﺹﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ دَ لﱠ ﻋَ ﺒْ ﺪَ اﻟﻠﱠﻪِ ﺑْ ﻦَ ﻋُ ﻤَ ﺮَ ﻓِﻲ ﺳُ ﺆَ ا ﻟِ ﻪِ إ یﱠ ﺎ ﻩُ ﻋَﻤﱠﺎ ﺳَ ﺄَ ﻟَ ﻪُ ﻋَ ﻨْ ﻪُ ﻓِﻲ هَﺬَا ا ﻟْ ﺤَ ﺪِ ی ﺚِ ﻋَﻠَﻰ ا ﻟْ ﻮَ رَ عِ اﻟﱠﺬِي یَ ﺠِ ﺐُ ﻋَﻠَﻰ ا ﻟ ﻨﱠ ﺎ سِ ا ﺳْ ﺘِ ﻌْ ﻤَ ﺎ ﻟُ ﻪُ ﻓِﻴﻤَﺎ ﺳَ ﺄَ ﻟَ ﻪُ ﻋَ ﻨْ ﻪُ , وَ إِ نْ آَ ﺎ نَ ا ﻟْ ﺄَ ﻣْ ﺮُ ﻟَ ﻮْ ﺝَﺮَى ﺑِ ﺨِ ﻠَ ﺎ ﻓِ ﻪِ ﻓِﻴﻤَﺎ ﺳَ ﺄَ ﻟَ ﻪُ ﻋَ ﻨْ ﻪُ ﻟَ ﻢْ یَ ﻤْ ﻨَ ﻊْ ذَ ﻟِ ﻚَ ﻣِ ﻦْ ﺝَ ﻮَ ا زِ ا ﻟْ ﺒَ ﻴْ ﻊِ وَ وُ ﺝُ ﻮ ﺑِ ﻪِ , وَ ذَ ﻟِ ﻚَ أَ نﱠ ﻣَ ﻦْ آَ ﺎ ﻥَ ﺖْ ﻟَ ﻪُ دَ ﻥَ ﺎ ﻥِ ﻴ ﺮُ ﻋَﻠَﻰ رَ ﺝُ ﻞٍ أَ وْ آَ ﺎ ﻥَ ﺖْ ﻟَ ﻪُ دَرَاهِﻢُ ﻓَ ﺠَ ﺎ ءَ یَﻄْﻠُﺒُﻬَﺎ ﻣِ ﻨْ ﻪُ , ﻓَ ﺒَ ﺪﱠ لَ ﻟَ ﻪُ ﻣَ ﻜَ ﺎ نَ ا ﻟ ﺪﱠ ﻥَ ﺎ ﻥِ ﻴ ﺮِ دَ رَ ا هِ ﻢَ أَ وْ ﻣَ ﻜَ ﺎ نَ ا ﻟ ﺪﱠ رَ ا هِ ﻢِ دَ ﻥَ ﺎ ﻥِ ﻴ ﺮَ , وَ دَ ﻋَ ﺎ ﻩُ إﻟَﻰ أَﺥْﺬِهَﺎ ﺑِﺎَﻟﱠﺬِي ﻟَ ﻪُ ﻋَ ﻠَ ﻴْ ﻪِ ﻣِ ﻦْ ﺥِ ﻠَ ﺎ ﻓِ ﻬَ ﺎ ﺝَ ﺎ زَ أَ نْ یَ ﻜُ ﻮ نَ یُ ﺮِ ی ﺪُ ﻣِ ﻨْ ﻪُ أَ نْ یَ ﻬْ ﻀِ ﻤَ ﻪُ ﻣِﻤﱠﺎ ﻟَ ﻪُ ﻋَ ﻠَ ﻴْ ﻪِ ﺑِ ﺈِ ﻋْ ﻄَ ﺎ ﺋِ ﻪِ ﺑِ ﻪِ ﻏَ ﻴْ ﺮَ ﻩُ وَﺕَﺪْﻋُﻮ ا ﻟ ﻀﱠ ﺮُ و رَ ةُ ﺹَ ﺎ ﺡِ ﺐَ ا ﻟ ﺪﱠ یْ ﻦِ إﻟَﻰ أَ ﺥْ ﺬِ ذَ ﻟِ ﻚَ , وَاﺡْﺘِﻤَﺎلِ ا ﻟ ﻀﱠ ﻴْ ﻢِ ﻓِ ﻴ ﻪِ وَ ا ﻟْ ﻬَ ﻀِ ﻴ ﻤَ ﺔِ ﻣِ ﻦْ دَ یْ ﻨِ ﻪِ ﻓَ ﻌَ ﻠﱠ ﻢَ رَ ﺳُ ﻮ لُ اﻟﻠﱠﻪِ ﺹﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ا ﺑْ ﻦَ ﻋُ ﻤَ ﺮَ ﻣَﺎ یَ ﻜُ ﻮ نُ إذَا ﻓَ ﻌَ ﻠَ ﻪُ ﺑِﺨِﻠَﺎفِ ذَ ﻟِ ﻚَ , وَ أَ نْ یَ ﻜُ ﻮ نَ یَ ﻌْ ﺘَ ﺒِ ﺮُ ﺳِ ﻌْ ﺮَ یَ ﻮْ ﻣِ ﻪِ ﻓِﻴﻤَﺎ یُ ﻌْ ﻄِ ﻴ ﻪِ ﻏَ ﺮِ ی ﻤُ ﻪُ ﺑِﻤَﺎ ﻟَ ﻪُ ﻋَ ﻠَ ﻴْ ﻪِ ﻣِ ﻦْ ﺥِ ﻠَ ﺎ فِ ﺝِ ﻨْ ﺲِ ﻣَﺎ یُ ﻌْ ﻄِ ﻴ ﻪِ ﻓَ ﺈِ نْ آَ ﺎ نَ ﻣَﺎ یُ ﻌْ ﻄِ ﻴ ﻪِ ﺳِ ﻌْ ﺮَ یَ ﻮْ ﻣِ ﻪِ یَ ﻬْ ﻨَ ﺄُ ﻟِ ﻐَ ﺮِ ی ﻤِ ﻪِ أَ نْ یَ ﺘَ ﺤَ ﻮﱠ لَ ﻋَ ﻨْ ﻪُ ﺑِﻤَﺎ یَ ﺄْ ﺥُ ﺬُ ﻩُ ﻣِ ﻨْ ﻪُ إﻟَﻰ ﻣَ ﻦْ ﺳِ ﻮَ ا ﻩُ ﻣِ ﻦْ ا ﻟْ ﺒَ ﺎ ﻋَ ﺔِ ﻓَ ﻴُ ﻌْ ﻄِ ﻴ ﻪِ ذَ ﻟِ ﻚَ ﺑِ ﻤِ ﺜْ ﻞِ دَ یْ ﻨِ ﻪِ اﻟﱠﺬِي آَﺎ نَ ﻟَ ﻪُ ﻋَﻠَﻰ ﻏَ ﺮِ ی ﻤِ ﻪِ ﻓَ ﻴَ ﻨْ ﺼَ ﺮِ فُ ﻣَﻮْﻓُﻮرًا وَ یَ ﺼِ ﻴ ﺮُ أَ ﺥْ ﺬُ ﻩُ ذَ ﻟِ ﻚَ ﻣِ ﻦْ ﻏَ ﻴْ ﺮِ ﻏَ ﺮِ ی ﻤِ ﻪِ آَ ﺄَ ﺥْ ﺬِ ﻩِ إ یﱠ ﺎ ﻩُ ﻣِ ﻦْ ﻏَ ﺮِ ی ﻤِ ﻪِ ; ﻟِ ﺄَ ﻥﱠ ﻪُ ﻗَ ﺪْ ﻋَ ﺎ دَ إ ﻟَ ﻴْ ﻪِ ﻣِ ﺜْ ﻞُ اﻟﱠﺬِي آَ ﺎ نَ ﻟَ ﻪُ ﻋَﻠَﻰ ﻏَ ﺮِ ی ﻤِ ﻪِ . وَاﺳْﺘَﻮَى أَ ﺥْ ﺬُ ﻩُ إ یﱠ ﺎ ﻩُ ﻣِ ﻦْ ﻏَ ﻴْ ﺮِ ﻏَ ﺮِ ی ﻤِ ﻪِ , وَ أَ ﺥْ ﺬُ ﻩُ إ یﱠ ﺎ ﻩُ ﻟَ ﻮْ أَ ﺥَ ﺬَ ﻩُ ﻣِ ﻦْ ﻏَ ﺮِ ی ﻤِ ﻪِ وَإِذَا أَ ﻋْ ﻄَ ﺎ ﻩُ ﺑِ ﻐَ ﻴْ ﺮِ ﺳِ ﻌْ ﺮِ یَ ﻮْ ﻣِ ﻪِ ﺥِ ﻠَ ﺎ فَ دَ یْ ﻨِ ﻪِ ﻣِﻤﱠﺎ إذَا ﺕَ ﺤَ ﻮﱠ لَ ﺑِ ﻪِ إﻟَﻰ ﻏَ ﻴْ ﺮِ ﻩِ ﻣِ ﻦْ ا ﻟْ ﺒَ ﺎ ﻋَ ﺔِ , ﺛُ ﻢﱠ ﻃَ ﻠَ ﺐَ ﻣِ ﻨْ ﻪُ أَ نْ یُ ﻌْ ﻄِ ﻴَ ﻪُ ﺑِ ﻪِ ﻣِ ﺜْ ﻞَ دَ یْ ﻨِ ﻪِ اﻟﱠﺬِي آَ ﺎ نَ ﻟَ ﻪُ ﻋَﻠَﻰ ﻏَ ﺮِ ی ﻤِ ﻪِ ﻟَ ﻢْ یُ ﻌْ ﻄِ ﻪِ ذَ ﻟِ ﻚَ ﻟِﻤَﺎ ﻋَ ﻠَ ﻴْ ﻪِ ﻓِ ﻴ ﻪِ ﻣِ ﻦْ ا ﻟْ ﻬَ ﻀِ ﻴ ﻤَ ﺔِ ﻓَ ﻌَ ﻠﱠ ﻢَ رَ ﺳُ ﻮ لُ اﻟﻠﱠﻪِ ﺹﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋَ ﺒْ ﺪَ ا ﻟ ﻠﱠ ﻪِ ﺑْ ﻦَ ﻋُ ﻤَ ﺮَ ا ﻟ ﺘﱠ ﻮَ رﱡ عَ ﻣِ ﻦْ ذَ ﻟِ ﻚَ , وَ ا ﺳْ ﺘِ ﻌْ ﻤَ ﺎ لَ ﻣَﺎ ﻟَﺎ هَ ﻀِ ﻴ ﻤَ ﺔَ ﻓِ ﻴ ﻪِ ﻋَﻠَﻰ ﻏَ ﺮِ ی ﻤِ ﻪِ , وَﻣَﺎ یَﺴْﺘَﻄِﻴﻊُ ﻏَ ﺮِ ی ﻤُ ﻪُ أَ نْ یَ ﺘَ ﻌَ ﻮﱠ ضَ ﺑِ ﻪِ ﻣِ ﻦْ ﻏَ ﻴْ ﺮِ ﻩِ ﻣِ ﺜْ ﻞَ دَ یْ ﻨِ ﻪِ ﻟَﺎ ﻣَﺎ یَﺴْﺘَﻄِﻴﻊُ ذَ ﻟِ ﻚَ , وَ هَ ﺬِ ﻩِ ﺡِ ﻜْ ﻤَ ﺔٌ ﺝَ ﻠِ ﻴ ﻠَ ﺔٌ ﻟَﺎ یَﺤْﺘَﻤِﻠُﻬَﺎ إﻟﱠﺎ اﻟﻠﱠﻪُ ﻋَ ﺰﱠ وَ ﺝَ ﻞﱠ وَ هِ ﻲَ اﻟﱠﺘِﻲ یَﻨْﺒَﻐِﻲ ﻟِﺬِي ا ﻟْ ﻤُ ﻌَ ﺎ ﻣَ ﻠَ ﺎ تِ أَ نْ ﻟَﺎ یَﻌْﺪُوَهَﺎ ﻓِﻲ ﻣُ ﻌَ ﺎ ﻣَ ﻠَ ﺎ ﺕِ ﻬِ ﻢْ إﻟَﻰ ﻣَﺎ ﺳِ ﻮَ ا هَ ﺎ ﻣِ ﻦْ أَ ﺿْ ﺪَ ا دِ هَ ﺎ , وَاَﻟﻠﱠﻪَ ﻥَ ﺴْ ﺄَ ﻟُ ﻪُ ا ﻟ ﺘﱠ ﻮْ ﻓِ ﻴ ﻖَ .

اﻟﺒﺤﺮ اﻟﺮاﺋﻖ ج: 6 ص: 216

ﻓﻲ اﻟﻬﺪایﺔ وﻟﻮ ﺕﺒﺎیﻌﺎ ﻓﻀﺔ ﺑﻔﻀﺔ أو ذهﺒﺎ ﺑﺬهﺐ وﻣﻊ أﻗﻠﻬﻤﺎ ﺵﻲء ﺁﺥﺮ ﺕﺒﻠﻎ ﻗﻴﻤﺘﻪ ﺑﺎﻗﻲ اﻟﻔﻀﺔ ﺝﺎز اﻟﺒﻴﻊ آﺮاهﺔ ﻓﺈن ﻟﻢ ﺕﺒﻠﻎ ﻓﻤﻊ اﻟﻜﺮاهﺔ وإن ﻟﻢ یﻜﻦ ﻟﻪ ﻗﻴﻤﺔ ﻻ یﺠﻮز اﻟﺒﻴﻊ ﻟﺘﺤﻘﻖ اﻟﺮﺑﺎ إذ اﻟﺰیﺎدة ﻻ یﻘﺎﺑﻠﻬﺎ ﻋﻮض ﻓﻴﻜﻮن رﺑﺎ اﻩ وﺹﺮح ﻓﻲ اﻹیﻀﺎح ﺑﺄن اﻟﻜﺮاهﺔ ﻗﻮل ﻣﺤﻤﺪ وأﻣﺎ أﺑﻮ ﺡﻨﻴﻔﺔ ﻓﻘﺎل ﻻ ﺑﺄس ﺑﻪ وﻓﻲ اﻟﻤﺤﻴﻂ إﻥﻤﺎ آﺮهﻪ ﻣﺤﻤﺪ ﺥﻮﻓﺎ ﻣﻦ أن یﺄﻟﻔﻪ اﻟﻨﺎس ویﺴﺘﻌﻤﻠﻮﻩ ﻓﻴﻤﺎ ﻻ یﺠﻮز وﻗﻴﻞ ﻷﻥﻬﻤﺎ ﺑﺎﺵﺮا اﻟﺤﻴﻠﺔ ﻹﺳﻘﺎط اﻟﺮﺑﺎ آﺒﻴﻊ اﻟﻌﻴﻨﺔ ﻓﺈﻥﻪ ﻣﻜﺮوﻩ وﻓﻲ ﻓﺘﺢ اﻟﻘﺪیﺮ اﺵﺘﺮى ﺕﺮاب اﻟﻔﻀﺔ ﺑﻔﻀﺔ ﻻ یﺠﻮز ﻷﻥﻪ إن ﻟﻢ یﻈﻬﺮ ﻓﻲ اﻟﺘﺮاب ﺵﻲء ﻓﻈﺎهﺮ وإن ﻇﻬﺮ ﻓﻬﻮ ﺑﻴﻊ اﻟﻔﻀﺔ ﺑﺎﻟﻔﻀﺔ ﻣﺠﺎزﻓﺔ ﻟﻬﺬا ﻟﻮ اﺵﺘﺮاﻩ ﺑﺘﺮاب ﻓﻀﺔ ﻻ یﺠﻮز ﻷن اﻟﺒﺪﻟﻴﻦ هﻤﺎ اﻟﻔﻀﺔ ﻻ اﻟﺘﺮاب وﻟﻮ اﺵﺘﺮاﻩ ﺑﺘﺮاب ذهﺐ ﺝﺎز ﻟﻌﺪم ﻟﺰوم اﻟﻌﻠﻢ ﺑﺎﻟﻤﻤﺎﺛﻠﺔ ﻻﺥﺘﻼف اﻟﺠﻨﺲ ﻓﻠﻮ ﻇﻬﺮ أن ﻻ ﺵﻲء ﻓﻲ اﻟﺘﺮاب ﻻ یﺠﻮز وآﻠﻤﺎ ﺝﺎز ﻓﻤﺸﺘﺮى اﻟﺘﺮاب ﺑﺎﻟﺨﻴﺎر إذا رأى ﻷﻥﻪ اﺵﺘﺮى ﻣﺎ ﻟﻢ یﺮﻩ اﻩ ﻗﻮﻟﻪ ودیﻨﺎر ﺑﻌﺸﺮة ﻋﻠﻴﻪ أو ﺑﻌﺸﺮة ﻣﻄﻠﻘﺔ ودﻓﻊ اﻟﺪیﻨﺎر وﺕﻘﺎﺹﺎ اﻟﻌﺸﺮة ﺑﺎﻟﻌﺸﺮة أي ﺹﺢ ﺑﻴﻊ أﻣﺎ إذا ﻗﺎﺑﻞ اﻟﺪیﻨﺎر ﺑﺎﻟﻌﺸﺮة اﻟﺘﻲ ﻋﻠﻴﻪ اﺑﺘﺪاء ﻓﻸﻥﻪ ﺝﻌﻞ ﺛﻤﻨﻪ دراهﻢ ﻻ یﺠﺐ ﻗﺒﻀﻬﺎ وﻻ ﺕﻌﻴﻴﻨﻬﺎ ﺑﺎﻟﻘﺒﺾ وهﻮ ﺝﺎﺋﺰ إﺝﻤﺎﻋﺎ ﻷن اﻟﺘﻌﻴﻴﻦ ﻟﻼﺡﺘﺮاز ﻋﻦ اﻟﺮﺑﺎ وﻻ رﺑﺎ ﻓﻲ دیﻦ ﺳﻘﻂ وإﻥﻤﺎ اﻟﺮﺑﺎ ﻓﻲ دیﻦ یﻘﻊ اﻟﺨﻄﺮ ﻓﻲ ﻋﺎﻗﺒﺘﻪ وﻟﺬا ﻟﻮ ﺕﺼﺎرﻓﺎ دراهﻢ دیﻨﺎ ﺑﺪﻥﺎﻥﻴﺮ دیﻨﺎ ﺹﺢ ﻟﻔﻮات اﻟﺨﻄﺮ وأﻣﺎ اﻟﺜﺎﻥﻴﺔ وهﻮ ﻣﺎ إذا ﺑﺎﻋﻪ ﺑﻌﺸﺮة ﻣﻄﻠﻘﺔ ﺛﻢ ﺕﻘﺎﺹﺎ ﻓﺎﻟﻤﺬآﻮر هﻨﺎ إﺳﺘﺤﺴﺎن واﻟﻘﻴﺎس ﻋﺪم اﻟﺠﻮاز وهﻮ ﻗﻮل زﻓﺮ ﻟﻜﻮﻥﻪ اﺳﺘﺒﺪاﻻ ﺑﺒﺪل اﻟﺼﺮف وﺝﻪ اﻻﺳﺘﺤﺴﺎن أﻥﻬﻤﺎ ﻟﻤﺎ ﺕﻘﺎﺹﺎ اﻥﻔﺴﺦ اﻷول واﻥﻌﻘﺪ ﺹﺮف ﺁﺥﺮ ﻣﻀﺎﻓﺎ إﻟﻰ اﻟﺪیﻦ ﻓﺘﺜﺒﺖ اﻹﺿﺎﻓﺔ اﻗﺘﻀﺎء آﻤﺎ ﻟﻮ ﺝﺪد اﻟﺒﻴﻊ ﺑﺄآﺜﺮ ﻣﻦ اﻟﺜﻤﻦ اﻷول وﻓﻲ ﻓﺘﺢ اﻟﻘﺪیﺮ وﻥﺤﻦ ﻥﻘﻮل ﻣﻮﺝﺐ اﻟﻌﻘﺪ ﻋﺸﺮة ﻣﻄﻠﻘﺔ ﺕﺼﻴﺮ ﻣﺘﻌﻴﻨﺔ ﺑﺎﻟﻘﺒﺾ وﺑﺎﻹﺿﺎﻓﺔ ﺑﻌﺪ اﻟﻌﻘﺪ إﻟﻰ اﻟﻌﺸﺮة اﻟﺪیﻦ ﺹﺎرت أﻥﻪ ﺑﻘﺒﺾ ﺳﺎﺑﻖ وﻻ یﺒﺎﻟﻲ ﺑﻪ ﻟﺤﺼﻮل اﻟﻤﻘﺼﻮد ﻣﻦ اﻟﺘﻌﻴﻴﻦ ﺑﺎﻟﻘﺒﺾ ﺑﺎﻟﻤﺴﺎواة وﻋﻠﻰ هﺬا اﻟﺘﻘﺮیﺮ ﻻ ﺡﺎﺝﺔ إﻟﻰ اﻋﺘﺒﺎر ﻓﺴﺦ اﻟﻌﻘﺪ اﻷول ﺑﺎﻹﺿﺎﻓﺔ إﻟﻰ اﻟﻌﺸﺮة اﻟﺪیﻦ ﺑﻌﺪ اﻟﻌﻘﺪ ﻋﻠﻰ اﻹﻃﻼق ﺑﺨﻼف ﻣﺎ إذا ﺑﺎع ﺑﺄﻟﻒ ﺛﻢ ﺑﺄﻟﻒ وﺥﻤﺴﻤﺎﺋﺔ ﻓﺈن اﻟﻔﺴﺦ ﻻزم ﻷن أﺡﺪهﻤﺎ ﻟﻢ یﺼﺪق ﻋﻠﻰ اﻵﺥﺮ ﺑﺨﻼف اﻟﻌﺸﺮة ﻣﻄﻠﻘﺎ ﻣﻊ هﺬﻩ اﻟﻌﺸﺮة ﻟﻠﺼﺪق ﻷن اﻹﻃﻼق ﻟﻴﺲ ﻗﻴﺪا ﻓﻲ اﻟﻌﻘﺪ ﺑﻬﺎ وإﻻ ﻟﻢ یﻤﻜﻦ ﻗﻀﺎؤهﺎ أﺹﻼ إذ ﻻ وﺝﻮد ﻟﻠﻤﻄﻠﻖ ﺑﻘﻴﺪ اﻹﻃﻼق وﻋﻠﻰ هﺬا ﻣﺸﻮا وﺕﻘﺮیﺮﻩ أﻥﻬﻤﺎ ﻟﻤﺎ ﻏﻴﺮا ﻣﻮﺝﺐ اﻟﻌﻘﺪ ﻓﻘﺪ ﻓﺴﺨﺎﻩ إﻟﻰ ﻋﻘﺪ ﺁﺥﺮ اﻗﺘﻀﺎء اﻩ أﻃﻠﻖ ﻓﻲ اﻟﻌﺸﺮة اﻟﺪیﻦ ﻓﺸﻤﻞ ﻣﺎ إذا آﺎﻥﺖ ﻋﻠﻴﻪ ﻗﺒﻞ ﻋﻘﺪ اﻟﺼﺮف أو ﺡﺪﺛﺖ ﺑﻌﺪﻩ وﻗﻴﻞ ﻻ یﺠﻮز اﻟﺘﻘﺎص ﺑﺪیﻦ ﺡﺎدث ﺑﻌﺪﻩ واﻷول أﺹﺢ ﻷن اﻟﺘﻘﺎص هﻮ اﻟﻤﺘﻀﻤﻦ ﻟﻔﺴﺦ اﻷول وإﻥﺸﺎء ﺹﺮف ﺁﺥﺮ ﻓﻴﻜﺘﻔﻲ ﺑﺎﻟﺪیﻦ ﺛﻢ اﻟﺘﻘﺎص ﺑﺨﻼف رأس ﻣﺎل اﻟﺴﻠﻢ ﺡﻴﺚ ﻻ یﺠﻮز ﺝﻌﻠﻪ ﻗﺼﺎﺹﺎ ﺑﺪیﻦ ﺁﺥﺮ ﻣﻄﻠﻘﺎ ﻣﺘﻘﺪﻣﺎ آﺎن أو ﻣﺘﺄﺥﺮا ﻷن اﻟﻤﺴﻠﻢ ﻓﻴﻪ دیﻦ وﻟﻮ ﺹﺤﺖ اﻟﻤﻘﺎﺹﺔ ﺑﺮأس ﻣﺎل اﻟﺴﻠﻢ ﻻﻓﺘﺮﻗﺎ ﻋﻦ دیﻦ ﺑﺪیﻦ وﻟﺬا ﻻ یﺠﻮز إﺿﺎﻓﺘﻪ إﻟﻰ اﻟﺪیﻦ اﺑﺘﺪاء ﺑﺄن یﺠﻌﻞ اﻟﺪیﻦ اﻟﺬي ﻋﻠﻰ اﻟﻤﺴﻠﻢ إﻟﻴﻪ رأس ﻣﺎل اﻟﺴﻠﻢ ﺑﺨﻼف اﻟﺼﺮف وﻗﺎل اﻟﻔﻘﻴﻬﺄﺑﻮ اﻟﻠﻴﺚ ﻓﻲ ﺵﺮح اﻟﺠﺎﻣﻊ اﻟﺼﻐﻴﺮ إذا اﺳﺘﻘﺮض ﺑﺎﺋﻊ اﻟﺪیﻨﺎر ﻋﺸﺮة ﻣﻦ اﻟﻤﺸﺘﺮي أو ﻏﺼﺐ ﻣﻨﻪ ﻓﻘﺪ ﺹﺎر ﻗﺼﺎﺹﺎ وﻻ یﺤﺘﺎج إﻟﻰ اﻟﺘﺮاﺿﻲ ﻷﻥﻪ ﻗﺪ وﺝﺪ ﻣﻨﻪ اﻟﻘﺒﺾ اﻩ وﻗﻮﻟﻪ وﺕﻘﺎﺹﺎ راﺝﻊ إﻟﻰ اﻟﺜﺎﻥﻴﺔ وأﻣﺎ اﻷوﻟﻰ ﻓﺘﻘﻊ اﻟﻤﻘﺎﺹﺼﺔ ﺑﻨﻔﺲ اﻟﻌﻘﺪ واﻟﺤﺎﺹﻞ أن اﻟﺪیﻦ إذا ﺡﺪث

From Al-Mabsut of Al-Sarakhsi

ﺑَ ﺎ بُ ا ﻟْ ﻌَ ﻴْ ﺐِ ﻓِﻲ ا ﻟ ﺼﱠ ﺮْ فِ ﻗَ ﺎ لَ - رﺡﻤﻪ اﷲ - : وَإِذَا اﺵْﺘَﺮَى ﺳَﻴْﻔًﺎ ﻣُﺤَﻠﱠﻰ ﺑِ ﺪَ رَ ا هِ ﻢَ أَ آْ ﺜَ ﺮَ ﻣِﻤﱠﺎ ﻓِ ﻴ ﻪِ , وَ ﺕَ ﻘَ ﺎ ﺑَ ﻀَ ﺎ , وَﺕَﻔَﺮﱠﻗَﺎ , ﺛُ ﻢﱠ وَ ﺝَ ﺪَ ﺑِﺎﻟﺴﱠﻴْﻒِ ﻋَﻴْﺒًﺎ ﻓِﻲ ﻥَ ﺼْ ﻠِ ﻪِ , أَ وْ ﺝَ ﻔْ ﻨِ ﻪِ , أَ وْ ﺡَ ﻤَ ﺎ ﺋِ ﻠِ ﻪِ , أَ وْ ﺡِ ﻠْ ﻴَ ﺘِ ﻪِ , ﻓَ ﻠَ ﻪُ أَ نْ یَ ﺮُ دﱠ ﻩُ ﻟِ ﻔَ ﻮَ ا تِ وَ ﺹْ ﻒِ ا ﻟ ﺴﱠ ﻠَ ﺎ ﻣَ ﺔِ ا ﻟْ ﻤُ ﺴْ ﺘَ ﺤَ ﻘﱠ ﺔِ ﻟَ ﻪُ ﺑِ ﻤُ ﻄْ ﻠَ ﻖِ ا ﻟْ ﻌَ ﻘْ ﺪِ , ﻓَ ﺈِ نْ رَ دﱠ ﻩُ , وَ ﻗَ ﺒِ ﻠَ ﻪُ ﻣِ ﻨْ ﻪُ ﺹَ ﺎ ﺡِ ﺒُ ﻪُ ﺑِ ﻐَ ﻴْ ﺮِ ﻗَ ﻀَ ﺎ ءِ ﻗَ ﺎ ضٍ , ﻓَﻠَﺎ یَﻨْﺒَﻐِﻲ ﻟَ ﻪُ أَ نْ یُ ﻔَ ﺎ رِ ﻗَ ﻪُ ﺡَﺘﱠﻰ یَ ﻘْ ﺒِ ﺾَ ا ﻟ ﺜﱠ ﻤَ ﻦَ ; ﻟِ ﺄَ نﱠ ا ﻟ ﺮﱠ دﱠ ﺑَ ﻌْ ﺪَ ا ﻟْ ﻘَ ﺒْ ﺾِ ﺑِ ﻐَ ﻴْ ﺮِ ﻗَ ﻀَ ﺎ ءِ ﻗَ ﺎ ضٍ آَ ﺎ ﻟْ ﺈِ ﻗَ ﺎ ﻟَ ﺔِ , ﻣِ ﻦْ ﺡَ ﻴْ ﺚُ إ ﻥﱠ ﻪُ یَ ﻌْ ﺘَ ﻤِ ﺪُ ا ﻟ ﺘﱠ ﺮَ ا ﺿِ ﻲَ , وَاﻟْﺈِﻗَﺎﻟَﺔُ ﻓِﻲ ا ﻟ ﺼﱠ ﺮْ فِ ﺑِ ﻤَ ﻨْ ﺰِ ﻟَ ﺔِ ا ﻟْ ﺒَ ﻴْ ﻊِ ا ﻟْ ﺠَ ﺪِ ی ﺪِ , ﻓِﻲ وُ ﺝُ ﻮ بِ ا ﻟ ﺘﱠ ﻘَ ﺎ ﺑُ ﺾِ ﺑِ ﻪِ ﻓِﻲ ا ﻟْ ﻤَ ﺠْ ﻠِ ﺲِ ; ﻟِ ﺄَ نﱠ اﻟْﺈِﻗَﺎﻟَﺔَ : ﻓَ ﺴْ ﺦٌ ﻓِﻲ ﺡَ ﻖﱢ ا ﻟْ ﻤُ ﺘَ ﻌَ ﺎ ﻗِ ﺪَ یْ ﻦِ ﺑَ ﻴْ ﻊٌ ﺝَ ﺪِ ی ﺪٌ ﻓِﻲ ﻏَﻴْﺮِهِﻤَﺎ , ﻓَ ﻜَ ﺎ نَ ﺑِ ﻤَ ﻨْ ﺰِ ﻟَ ﺔِ ا ﻟْ ﺒَ ﻴْ ﻊِ ا ﻟْ ﺠَ ﺪِ ی ﺪِ ﻓِﻲ ﺡَ ﻖﱢ ا ﻟ ﺸﱠ ﺮْ عِ , وَاﺳْﺘِﺤْﻘَﺎقُ ا ﻟْ ﻘَ ﺒْ ﺾِ ﻓِﻲ ا ﻟ ﺼﱠ ﺮْ فِ ﻣِ ﻦْ ﺡَ ﻖﱢ ا ﻟ ﺸﱠ ﺮْ عِ , ﻓَﺈِذَا ﻓَ ﺎ رَ ﻗَ ﻪُ ﻗَ ﺒْ ﻞَ ا ﻟ ﺘﱠ ﻘَ ﺎ ﺑُ ﺾِ اُ ﻥْ ﺘُ ﻘِ ﺾَ ا ﻟ ﺮﱠ دﱡ ﻓِﻲ ﺡِ ﺼﱠ ﺔِ ا ﻟْ ﺤِ ﻠْ ﻴَ ﺔِ ; ﻟِ ﺄَ ﻥﱠ ﻪُ ﺹَ ﺮْ فٌ , وَ ﻓِ ﻴ ﻤَ ﺎ وَ رَ ا ءَ ذَ ﻟِ ﻚَ ; ﻟِ ﺄَ نﱠ ﻓِﻲ ﺕَﻤْﻴِﻴﺰِ ا ﻟْ ﺒَ ﻌْ ﺾِ ﻣِ ﻦْ ا ﻟْ ﺒَ ﻌْ ﺾِ ﺿَﺮَرًا , وَ ﻟَ ﻪُ أَ نْ یَ ﺮُ دّ ﻩُ ﻋَ ﻠَ ﻴْ ﻪِ ﺑِ ﺎ ﻟْ ﻌَ ﻴْ ﺐِ , آَﻤَﺎ ﻟَ ﻪُ ذَ ﻟِ ﻚَ ﻗَ ﺒْ ﻞَ ا ﻟ ﺮﱠ دﱢ ; ﻟِ ﺄَ نﱠ ﻣَﺎ آَ ﺎ نَ ﻣِ ﻨْ ﻪُ ﻟَ ﻴْ ﺲَ ﺑِ ﺪَ ﻟِ ﻴ ﻞِ اﻟﺮﱢﺿَﺎ ﺑِ ﺎ ﻟْ ﻌَ ﻴْ ﺐِ , وَ ﻟَ ﻮْ رَ دﱠ ﻩُ ﺑِ ﻘَ ﻀَ ﺎ ءِ ﻗَ ﺎ ضٍ , ﻟَ ﻢْ یَ ﻀُ ﺮﱠ ﻩُ أَ نْ یُ ﻔَ ﺎ رِ ﻗَ ﻪُ ﻗَ ﺒْ ﻞَ ﻗَ ﺒْ ﺾِ ا ﻟ ﺜﱠ ﻤَ ﻦِ ; ﻟِ ﺄَ نﱠ ا ﻟ ﺮﱠ دﱠ ﺑِﺎﻟْﻘَﻀَﺎءِ ﻓَ ﺴْ ﺦٌ ﻣِ ﻦْ ا ﻟْ ﺄَ ﺹْ ﻞِ , ﻓَ ﺈِ نﱠ ﻟِ ﻠْ ﻘَ ﺎ ﺿِ ﻲ وِ ﻟَ ﺎ یَ ﺔَ ا ﻟْ ﻔَ ﺴْ ﺦِ ﺑِ ﺴَ ﺒَ ﺐِ ا ﻟْ ﻌَ ﻴْ ﺐِ , وَ ﻟَ ﻴْ ﺲَ ﻟَ ﻪُ وِ ﻟَ ﺎ یَ ﺔُ ا ﻟْ ﻌَ ﻘْ ﺪِ ا ﻟْ ﻤُ ﺒْ ﺘَ ﺪَ أِ , ﻓَ ﻬُ ﻮَ ﺑِ ﻤَ ﻨْ ﺰِ ﻟَ ﺔِ اﻟ ﺮﱠ دﱢ ﺑِﺨِﻴَﺎرِ ا ﻟ ﺮﱡ ؤْ یَ ﺔِ , وَﻟَﺎ یَ ﻀُ ﺮﱡ ﻩُ أَ نْ یُ ﻔَ ﺎ رِ ﻗَ ﻪُ ﻗَ ﺒْ ﻞَ ﻗَ ﺒْ ﺾِ ا ﻟ ﺜﱠ ﻤَ ﻦِ , أَﻟَﺎ ﺕَﺮَى : أَ نﱠ ا ﻟْ ﺒَ ﺎ ﺋِ ﻊَ ﻟَ ﻮْ آَ ﺎ نَ ا ﺵْ ﺘَ ﺮَ ا ﻩُ ﻣِ ﻦْ ﻏَ ﻴْ ﺮِ ﻩِ ; آَ ﺎ نَ ﻟَ ﻪُ أَ نْ یَ ﺮُ دﱠ ﻩُ ﻋَﻠَﻰ ﺑَ ﺎ ﺋِ ﻌِ ﻪِ ﻓِﻲ هَﺬَا ا ﻟْ ﻔَ ﺼْ ﻞِ دُ و نَ ا ﻟْ ﺄَ وﱠ لِ , ﻗَ ﺎ لَ : وَ ﻟَ ﻪُ أَ نْ یُ ﺆَ ا ﺝِ ﺮَ ﻩُ ﺑِ ﺎ ﻟ ﺜﱠ ﻤَ ﻦِ ; ﻟِ ﺄَ ﻥﱠ ﻪُ دَ یْ ﻦٌ ﻟَ ﻪُ ﻓِﻲ ذِ ﻣﱠ ﺘِ ﻪِ ﺑِ ﺴَ ﺒَ ﺐِ ا ﻟْ ﻘَ ﺒْ ﺾِ , ﻓَ ﺈِ نﱠ ﻋَ ﻘْ ﺪَ ا ﻟ ﺼﱠ ﺮْ فِ ﻗَ ﺪْ ا ﻥْ ﻔَ ﺴَ ﺦَ , وَاﻟﺘﱠﺄْﺝِﻴﻞُ ﺹَ ﺤِ ﻴ ﺢٌ ﻓِﻲ ﻣِ ﺜْ ﻠِ ﻪِ آَ ﺒَ ﺪَ لِ ا ﻟْ ﻐَ ﺼْ ﺐِ , وَ ا ﻟْ ﻤُ ﺴْ ﺘَ ﻬْ ﻠَ ﻚِ ﺑِ ﺨِ ﻠَ ﺎ فِ ﺑَ ﺪَ لِ ا ﻟْ ﻘَ ﺮْ ضِ , ﻓَ ﺈِ ﻥﱠ ﻪُ ﻓِﻲ ﺡُ ﻜْ ﻢِ ا ﻟْ ﻌَ ﻴْ ﻦِ , ﻓَ ﺈِ نْ آَ ﺎ نَ ﺡُ ﻠِ ﻲﱠ ذَ هَ ﺐٍ ﻓِ ﻴ ﻪِ ﺝَ ﻮْ هَ ﺮٌ ﻣُ ﻔَ ﻀﱠ ﺾٌ ﻓَ ﻮَ ﺝَ ﺪَ ﺑِ ﺎ ﻟْ ﺠَ ﻮْ هَ ﺮِ ﻋَﻴْﺒًﺎ , ﻓَ ﺈِ نْ أَ رَ ا دَ أَ نْ یَ ﺮُ دﱠ ﻩُ دُ و نَ ا ﻟْ ﺤُ ﻠِ ﻲﱢ , ﻟَ ﻢْ یَ ﻜُ ﻦْ ﻟَ ﻪُ ذَ ﻟِ ﻚَ إﻟﱠﺎ أَ نْ یَ ﺮُ دﱠ ﻩُ آُ ﻠﱠ ﻪُ , أَ وْ یَ ﺄْ ﺥُ ﺬَ ﻩُ آُ ﻠﱠ ﻪُ ; ﻟِ ﺄَ نﱠ ا ﻟْ ﻜُ ﻞﱠ آَ ﺸَ ﻲْ ءٍ وَ ا ﺡِ ﺪٍ ﻟِﻤَﺎ ﻓِﻲ ﺕَ ﻤْ ﻴِ ﻴ ﺰِ ا ﻟْ ﺒَ ﻌْ ﺾِ ﻣِ ﻦْ ا ﻟْ ﺒَ ﻌْ ﺾِ ﻣِ ﻦْ ا ﻟ ﻀﱠ ﺮَ رِ ; وَ ﻟِ ﺄَ نﱠ ا ﻟِ ﺎ ﻥْ ﺘِ ﻔَ ﺎ عَ ﺑِ ﺎ ﻟْ ﺒَ ﻌْ ﺾِ ﻣُ ﺘﱠ ﺼِ ﻞٌ ﺑِ ﺎ ﻟْ ﺒَ ﻌْ ﺾِ , ﻓَ ﻬُ ﻮَ ﻥَﻈِﻴﺮُ ﻣَﺎ ﻟَ ﻮْ اﺵْﺘَﺮَى زَ وْ جَ ﺥُ ﻒﱟ ﻓَ ﻮَ ﺝَ ﺪَ ﺑِ ﺈِ ﺡْ ﺪَ ا هُ ﻤَ ﺎ ﻋَﻴْﺒًﺎ , , وَ هُ ﻨَ ﺎ كَ ﻟَ ﻴْ ﺲَ ﻟَ ﻪُ إﻟﱠﺎ أَ نْ یَﺮُدﱠهُﻤَﺎ , أَ وْ یُﻤْﺴِﻜَﻬُﻤَﺎ , وَ آَ ﺬَ ﻟِ ﻚَ ﻟَ ﻮْ اﺵْﺘَﺮَى ﺥَ ﺎ ﺕَ ﻢَ ﻓِ ﻀﱠ ﺔٍ , ﻓِ ﻴ ﻪِ ﻓَ ﺺﱡ یَ ﺎ ﻗُ ﻮ تٍ ﻓَ ﻮَ ﺝَ ﺪَ ﺑِ ﺎ ﻟْ ﻔَ ﺺﱢ , أَ وْ ا ﻟْ ﻔِ ﻀﱠ ﺔِ ﻋَﻴْﺒًﺎ .