it is forbidden. Likewise, if he loans him a small one with the intention that he will return a large one, it is prohibited; for the fundamental rule is that such an act is forbidden, and it was only permitted [in the case of bread] due to the hardship of avoiding it. So if he intends it, stipulates it, or the excess is singled out, it becomes possible to avoid it, and thus it is prohibited by the rule of the principle, just as if he had done so in other matters.
Section: Every loan in which one stipulates an increase is forbidden, without disagreement. Ibn al-Mundhir said: They reached consensus that if the lender stipulates an increase or a gift upon the borrower, and he makes the loan based on that, taking the increase is usury (riba). It has been narrated from Ubayy ibn Ka'b, Ibn 'Abbas, and Ibn Mas'ud that they forbade any loan that draws a benefit. This is because it is a contract of assistance and drawing near to Allah, so if an increase is stipulated in it, it removes it from its intended purpose. There is no difference between an increase in quantity or in quality, such as if he loans him broken [coins] so that he returns sound ones, or currency so that he returns better ones. If he stipulates that he must provide it to him in another city, and there is a cost associated with transporting it, it is not permissible because it is an increase. If there is no cost associated with its transport, it is permissible. This has been recounted by Ibn al-Mundhir from 'Ali, Ibn 'Abbas, al-Hasan ibn 'Ali, Ibn al-Zubayr, Ibn Sirin, 'Abd al-Rahman ibn al-Aswad, Ayyub al-Sakhtiyani, al-Thawri, Ahmad, and Ishaq. Al-Hasan al-Basri, Maymun ibn Abi Shabib, 'Abdah ibn Abi Lubabah, Malik, al-Awza'i, and al-Shafi'i disliked it because there might be an increase in that. Ahmad has explicitly stated that whoever stipulates that he must write him a suftajah (letter of credit/bill of exchange) for it, it is not permissible, and its meaning is the condition of repayment in another city. It has also been narrated from him that it is permissible, due to it being a mutual benefit for both. 'Ata' said: Ibn al-Zubayr used to not take from a group
(10) In [manuscript] M: "am". (11) Maymun ibn Abi Shabib al-Rab'i, a successor (tabi'i); Ibn Hibban declared him reliable, died in the year 83. Tahdhib al-Tahdhib 10/389. (12) 'Abdah ibn Abi Lubabah al-Asadi, their mawla, a resident of Damascus, a successor (tabi'i), and one of the jurists of Kufa. Tahdhib al-Tahdhib 6/461, 462. (13) Al-Suftajah: It is that one gives wealth to another, and the other person has wealth in the city of the giver, so he fulfills it for him there, thus benefiting from the security of the road.
كان ذلك حَرَامًا. وكذلك إن أَقْرَضَهُ صَغِيرًا، قَصدَ أن يُعْطِيَه كَبِيرًا؛ لأنَّ الأَصْلَ تَحْرِيمُ ذلك، وإنَّما أُبِيحَ لِمَشَقَّةِ إمْكَانِ التَّحَرُّزِ منه، فإذا قَصَدَ أو شَرَطَ أو أُفْرِدَتِ الزِّيَادَةُ، فقد أمكن التَّحَرُّزُ منه، فحُرِّمَ بِحُكْمِ الأَصْلِ، كما لو فَعَلَ ذلك فى غيرِه.
فصل: وكلُّ قَرْضٍ شَرَطَ فيه أن يَزِيدَهُ، فهو حَرَامٌ، بغير خِلَافٍ. قال ابنُ المُنْذِرِ: أجْمَعُوا على أن المُسْلِفَ إذا شَرَطَ على المُسْتَسْلِفِ زِيَادَةً أو (١٠) هَدِيَّةً، فأَسْلَفَ على ذلك، أنَّ أخْذَ الزِّيَادَةِ على ذلك رِبًا. وقد رُوِىَ عن أُبَىِّ بن كَعْبٍ، وابنِ عَبّاسٍ، وابنِ مَسْعُودٍ، أنَّهم نَهَوْا عن قَرْضٍ جَرَّ مَنْفعَةً. ولأنَّه عَقْدُ إِرْفَاقٍ وقُرْبَةٍ، فإذا شَرَطَ فيه الزِّيَادَةَ أخْرَجهُ عن مَوْضُوعِهِ. ولا فَرْقَ بين الزِّيَادَةِ فى القَدْرِ أو فى الصِّفَةِ، مثلُ أن يُقْرِضَهُ مُكَسَّرَةً، لِيُعْطِيَهُ صِحَاحًا، أو نَقْدًا، لِيُعْطِيَهُ خَيْرًا منه. وإن شَرَطَ أن يُعْطِيَهُ إيَّاهُ فى بَلَدٍ آخَرَ، وكان لِحَمْلِه مُؤْنَةٌ، لم يَجُزْ؛ لأنَّه زِيَادَةٌ. وإن لم يكُنْ لِحَمْلِه مُؤْنَةٌ، جَازَ. وحَكَاهُ ابنُ المُنْذِرِ عن علىٍّ، وابنِ عَبَّاسٍ، والحَسَنِ ابن علىًّ، وابن الزُّبِيْرِ، وابن سِيرِينَ، وعبد الرحمن بن الأَسْوَدِ، وأَيُّوبَ السَّخْتِيَانِىّ، والثَّوْرِىِّ، وأحمدَ، وإسحاقَ. وكَرِهَهُ الحسنُ البَصْرِىُّ، ومَيْمُونُ ابن أبى شَبِيبٍ (١١)، وعَبْدَةُ بن أبى لُبابَةَ (١٢)، ومالِكٌ، والأوْزَاعِىُّ، والشَّافِعِىُّ؛ لأنَّه قد يكون فى ذَلك زِيَادَةٌ. وقد نَصَّ أحمدُ على أنَّ مَن شَرَطَ أن يَكْتُبَ له بها سُفْتَجَةً (١٣) لم يَجُزْ، ومَعْنَاهُ: اشْتِرَاطُ القَضَاءِ فى بَلَدٍ آخَرَ، ورُوِىَ عنه جَوَازُها؛ لِكَوْنِها مَصْلَحَةً لهما جَمِيعًا. وقال عَطَاءٌ: كان ابن الزُّبَيْرِ لَا يَأْخُذُ من قَوْمٍ
(١٠) فى م: "أم".(١١) ميمون بن أبى شبيب الربعى، تابعى، وثقه ابن حبان، توفى سنة ثلاث وثمانين. تهذيب التهذيب ١٠/ ٣٨٩.(١٢) عبدة بن أبى لبابة الأسدى، مولاهم، نزيل دمشق، تابعى، من فقهاء الكوفة. تهذيب التهذيب ٦/ ٤٦١، ٤٦٢.(١٣) السفتجة: أن يعطى مالا لآخر، وللآخر مال فى بلد المعطِى، فيوفيه إياه ثَمَّ، فيستفيد أمن الطريق.
