and one sound dirham together with two deficient ones.

When the bulk of a batch of dirhams is genuine silver, the coins are treated as silver; and when most of a lot of dinars is pure gold, they are regarded as gold. In both cases the same prohibition of excess applies as with standard coins. However, if adulteration predominates in either of them, they no longer have the legal status of dirhams and dinars.

Accordingly, if such adulterated coins are exchanged among themselves in unequal amounts, the deal is valid. But if someone purchases merchandise with them, and they later lose value to the point that people cease to use them, the sale is void according to Abū Ḥanīfah. Abū Yūsuf holds that the buyer must pay their value on the day of the sale, while Muḥammad says he must pay their value on the last day they were still in circulation.

It is permissible to transact with current copper coins (fulūs nāfiqa) even when the exact pieces are not specified. If the fulūs are already depreciated, however, a sale may not be concluded with them unless the very coins are designated. Should a sale be made for current fulūs that subsequently become worthless, the contract is void according to Abū Ḥanīfah.

Whoever buys something for half a dirham in fulūs has concluded a valid sale and must deliver whatever quantity of fulūs is normally sold for half a dirham.

If a person hands a money-changer one dirham and says, “Give me fulūs for half of it, and for the other half a half-dirham minus one ḥabba,” the entire transaction is invalid according to Abū Ḥanīfah. Abū Yūsuf and Muḥammad, however, rule that the exchange of fulūs is valid while the rest is void. But if he says, “Give me half a dirham in fulūs and a half-dirham minus one ḥabba,” the sale is valid, the fulūs together with the half-dirham minus a ḥabba being reckoned against one dirham.