Pig bristles are considered even more objectionable. Every beverage of which a large amount intoxicates may neither be sold nor consumed. Whoever pours such a drink away when it belongs to a Muslim bears no liability and is rewarded for doing so; if he pours it away when it belongs to a dhimmī, he must compensate him according to Mālik, though ʿAbd al-Malik disagreed and held that no compensation is due.
If a Christian sells wine to a Muslim, both parties are disciplined (taʿzīr), unless the Muslim goes on to drink it—at which point his punishment reaches the ḥadd. Should the Christian have been expressly warned not to sell wine to a Muslim and nevertheless does so, he is punished; and if he has not yet received the price, the money is taken from the Muslim, according to Mālik, and given in charity as a penalty upon the Christian for breaking the injunction he had been given.
A Muslim may not sell grapes, figs, dates, or raisins to anyone—whether Muslim or dhimmī—who is known to make wine from them, to steep them for that purpose, or who is publicly recognised for such activity. The jurists differed on whether the sale of grapes to someone who presses them into wine should be annulled: the well-known position of Mālik and most of his companions is that the contract is rescinded, while others allow it to stand.
The same ruling applies to selling weapons, during times of civil strife, to people of the Abode of War: it is treated exactly like selling grapes to a wine-maker. Selling vessels designed for wine is likewise impermissible, unless the container is fit for both wine and other uses; in that case it may be sold only to a trustworthy buyer, not to someone suspected of wrongdoing. Ibn al-Qāsim dissented and deemed the sale permissible.
The scholars unanimously allow the sale of the dung of animals whose flesh is lawful to eat, so that it may be used to enrich the soil. Some of the scholars of Madinah ruled that every impure liquid is forbidden to sell, by analogy with wine and blood, and every impure solid by analogy with the pig and carrion. What I have outlined and refined here suffices for the chapter.