for blight is usually widespread, and some scholars maintain that the soundness of an orchard must be assessed by the state of its own fruit rather than by that of the orchards around it. All of the foregoing applies only when the garden contains a single variety of produce.

If, however, the estate bears several kinds of fruit—such as apples, peaches, figs, pomegranates, and the like—or if it contains both summer and winter crops, the ripening of one variety does not render the others saleable. Each variety may be sold only when it, in turn, has ripened.

Likewise, grain may not be sold until it has reached the stage where it is ready to be harvested, its kernels have hardened, and it no longer depends on irrigation. The obligation of zakah remains with the seller, as was explained in the Book of Zakah, unless the crop is sold on the basis that it will be cut immediately as green fodder.

Whoever purchases qasīl (green fodder) or fruit before its soundness is evident, on the condition that it be cut at once, but then leaves it uncut, makes an invalid purchase. In that case the fruit or grain is returned to the seller. If the goods have perished while in the buyer’s possession, he must compensate for the measured quantity if it is known, or for its market value if it is unknown, and he may reclaim the price he paid. Should he have already cut part of the fodder, the seller settles accounts with him, the sale is rescinded regarding what remains, and the buyer recovers whatever he spent on watering, harvesting, or any other work that benefited the crop.

There is no objection to selling grain in sheaves after it has been cut, but it may not be sold once it has been threshed until the straw has been entirely separated from it.

If someone buys qasīl on the condition that it be cut and then acquires the land in which it is growing, he is permitted to water the crop and is no longer required to cut it immediately.

It is also permissible for a person to purchase fruit by measure from