disgrace upon his children. If, however, she is of inferior quality and intended for service, this does not constitute a defect in her. This is Mālik’s position as transmitted from him by Ziyād. And Allah grants success.

Section
On Dealing with Someone Whose Wealth Is Mixed with Unlawful Wealth, Accepting His Gifts, Eating His Food, and Inheriting from Him

Someone whose wealth is mixed with unlawful wealth derived from usury, the proceeds of wine, misappropriated property, the proceeds of usurped goods, and similar sources whose unlawfulness is undisputed must fall into one of three categories: most of his wealth is lawful, most of it is unlawful, or all of it is unlawful. The last category applies either because he has no lawful wealth or because his liabilities arising from unlawful dealings exhaust all the lawful wealth in his possession.

If most of his wealth is lawful, Ibn al-Qāsim permitted dealing with him, borrowing from him, receiving repayment of debts from him, accepting his gifts, and eating his food. Ibn Wahb rejected all of this, while Asbagh declared it unlawful, following his principle that any wealth mixed with something unlawful becomes entirely unlawful and must all be given away in charity. Ibn al-Qāsim’s position accords with analogical reasoning; Ibn Wahb’s rests on juristic preference; and Asbagh’s imposes a stringency unsupported by analogical reasoning.

If most of his wealth is unlawful, our scholars disallowed dealing with him and accepting his gifts. Some held this to mean that it is disliked, which is Ibn al-Qāsim’s position; others held that it is forbidden, which is Asbagh’s position. However, if he purchases lawful merchandise, there is no harm in buying it from him or accepting a gift from him, provided it is known that he retains enough to meet his outstanding liabilities. This qualification applies according to the view that dealing with him is forbidden.

As for someone whose entire wealth is unlawful, either because he has no lawful wealth or because he has