Here, the quantity is greater because the quality is inferior, while it is less because of its desirability and superior quality. Superior quality is an increase in an attribute created by Allah, whereas an increase due to processing is an increase in an attribute brought about by human action. Therefore, if the former is not permissible, then the latter is likewise not permissible. This view is preponderant, although some scholars maintain that there is no harm if the increase corresponds to the amount attributable to processing.

His statement, “nor for its sawīq (toasted grain meal),” means that the difference between flour and sawīq is that flour is made by grinding grain without toasting it over a fire, whereas sawīq is toasted—that is, roasted over a fire—then ground, and then moistened with water, honey, or the like, thereby undergoing further change. Thus, if it is prohibited to sell grain for untoasted flour, then selling it for toasted flour is even more clearly prohibited, because it involves two factors:

First: the separation of the parts through grinding.

Second: their alteration through toasting. It is therefore more objectionable than selling grain for flour.

His statement, “nor its raw form for its cooked form,” includes, for example, wheat in exchange for harīsa (a cooked wheat dish). Harīsa is well known, and it is therefore not permissible to sell grain for harīsa.

Jarīsh is grain that is ground coarsely rather than into flour, so that it breaks into pieces. It is then cooked in a meat broth or another broth, and is called jarīsh or harīsa. Sometimes something sweet is added to it, such as sugar or the like, so that it has a sweet taste. In any case, exchanging raw food for cooked food is not permissible, because equality cannot be established. However, if we were to sell barley grain for wheat harīsa, this would be permissible because the two are of different genera.

Another example is exchanging one kilogram of raw meat for one kilogram of cooked meat