or mudaraba (speculative partnership), it is invalid, and he is liable for it; for the agent's contract is binding on the principal, and the Muslim's ownership of wine and pork cannot be established, so it is similar to if he bought a carcass with it, or engaged in usury. As for that whose matter is hidden and unknown, the default is its permissibility and lawfulness. As for the Magian, Ahmad disliked partnering and interacting with him, stating: "I do not like associating or interacting with him; for he considers lawful what this one does not." Hanbal said: My uncle said: "Do not partner with him nor enter into a mudaraba with him." And this, and Allah knows best, is by way of recommendation, to abstain from interacting with him, and it is a dislike of partnering with him; even if one did so, it would be valid, because his disposal [of wealth] is valid.
827 - Issue: He said: (And partnership of bodies [sharakat al-abdan] is permissible.)
The meaning of 'partnership of bodies' is for two or more individuals to partner in what they earn with their own hands, such as craftsmen who partner to work in their crafts, so whatever Allah the Almighty provides is between them. And if they partner in what they acquire from permissible sources, such as firewood, fodder, fruits gathered from mountains, minerals, and spoils from the House of War, this is permissible. Ahmad stated this explicitly in a report from Abu Talib, saying: "There is no harm in a group partnering with their bodies, when they have no capital, like fishermen, porters, and carriers." The Prophet (may Allah bless him and grant him peace) established a partnership between 'Ammar, Sa'd, and Ibn Mas'ud, and Sa'd brought two captives, while they [the others] did not bring anything. Ahmad explained the nature of the partnership regarding the spoils of war, saying: "They partner in what they obtain of the spoils of the killed person; for the killer has exclusive right to it over the other warriors." Malik held this view as well. Abu Hanifa said: "It is valid in craft, but it is not valid in the acquisition of permissible items, such as gathering fodder or acquiring spoils; for the requirement of a partnership is agency, and agency is not valid in these matters; for whoever acquires it, owns it." Al-Shafi'i said: "Partnerships of bodies are all invalid; for they are partnerships without capital, thus they are not valid, just as if the crafts were different." Our evidence is what Abu Dawud and al-Athram narrated with their chains of transmission from Abu 'Ubayda, from 'Abdullah, who said: "I, Sa'd, and 'Ammar entered into a partnership...
(1) In M: "their crafts" (sina'atihim). (2) Recorded by Abu Dawud, in: Chapter on Partnership Without Capital, from the Book of Sales. Sunan Abi Dawud 2/230. And al-Nasa'i, in: Chapter on Partnership Without Capital, from the Book of Sales. al-Mujtaba 7/280. (3) In the original: "the two crafts" (al-sina'atan). (4) In A, B, and M, there is an addition: "bin 'Abdullah", which is a misreading of the subsequent "'an 'Abdillah" (from 'Abdullah).
المُضَارَبةِ، فإنَّه يَقَعُ فاسِدًا، وعليه الضَّمانُ؛ لأنَّ عَقْدَ الوَكِيلِ يَقَعُ للمُوَكِّلِ، والمُسْلِمُ لا يَثْبُتُ مِلْكُه على الخَمْرِ والخِنْزِيرِ، فأَشْبَهَ ما لو اشْتَرَى به مَيْتَةً، أو عَامَلَ بالرِّبا، وما خَفِىَ أمْرُه فلم يُعْلَمْ، فالأصْلُ إبَاحَتُه وحِلُّه. فأمَّا المَجُوسِىُّ، فإنَّ أحمدَ كَرِهَ مُشَارَكَتَه ومُعَامَلَتَهُ، قال: ما أُحِبُّ مُخَالَطَتَهُ ومُعَامَلَتَهُ؛ لأنَّه يَسْتَحِلُّ ما لا يَسْتَحِلُّ هذا. قال حَنْبَلٌ: قال عَمِّى: لا تُشَارِكْه ولا تُضَارِبْه. وهذا واللهُ أعْلَمُ على سَبِيلِ الاسْتِحْبابِ، لِتَرْكِ مُعَامَلَتِه والكَراهَةِ لِمُشَارَكَتِه، وإنْ فَعَلَ صَحَّ؛ لأنَّ تَصَرُّفَهُ صَحِيحٌ.
٨٢٧ - مسألة؛ قال: (وَشَرِكَةُ الأَبْدَانِ جَائِزَةٌ)
مَعْنَى شَركَةِ الأَبْدَانِ، أن يَشْتَرِكَ اثْنَانِ أو أكْثَرُ فيما يَكْتَسِبُونَه بأَيْدِيهِم، كالصُّنَّاعِ يَشْتَرِكُونَ على أن يَعْمَلُوا في صِناعَتِهم (١)، فما رَزَقَ اللهُ تَعَالَى فهُو بينهم. وإن اشْتَرَكُوا فيما يَكْتَسِبُونَ من المُبَاحِ، كالحَطَبِ، والحَشِيشِ، والثِّمارِ المأْخُوذَةِ من الجِبَالِ، والمَعَادِنِ، والتَّلَصُّصِ على دَارِ الحَرْبِ، فهذا جَائِزٌ. نَصَّ عليه أحمدُ، في رِوايةِ أبى طالِبٍ، فقال: لا بَأْسَ أن يَشْتَرِكَ القَوْمُ بأَبدَانِهِم، وليس لهم مالٌ، مثل الصَّيَّادِينَ والنَّقَّالِينَ والحَمَّالِينَ. قد أشْرَكَ النَّبِىُّ -صلى اللَّه عليه وسلم- بين عَمَّارٍ وسَعْدٍ وابن مَسْعُودٍ، فجاء سَعْدٌ بأَسِيرَيْنِ، ولم يَجِيئَا بشيءٍ (٢). وفَسَّرَ أحمدُ صِفَةَ الشَّرِكَةِ في الغَنِيمَةِ، فقال: يَشْتَرِكانِ فيما يُصِيبانِ من سَلَبِ المَقْتُولِ؛ لأنَّ القاتِلَ يَخْتَصُّ به دون الغَانِمِينَ. وبهذا قال مالِكٌ. وقال أبو حنيفةَ: يَصِحُّ في الصِّنَاعةِ، ولا يَصِحُّ في اكْتِسابِ المُباحِ، كالاحْتِشَاشِ والاغْتِنَاِم؛ لأنَّ الشَّرِكَةَ مُقْتَضاهَا الوَكَالةُ ولا تَصِحُّ الوَكَالَةُ في هذه الأشياءِ؛ لأنَّ من أخَذَهَا مَلَكَها. وقال الشَّافِعِىُّ: شَرِكَةُ الأَبْدانِ كلُّها فاسِدَةٌ؛ لأنَّها شَرِكَةٌ على غير مالٍ. فلم تَصِحَّ. كما لو اخْتَلَفَتِ الصِّنَاعاتُ (٣). ولَنا، ما رَوَى أبو دَاوُدَ (٢) والأَثْرَمُ بإِسْنادِهما، عن أبي عُبَيْدَةَ (٤)، عن عبدِ اللَّه، قال: اشْتَرَكْنَا أنا وسَعْدٌ
(١) في م: "صناعاتهم".(٢) أخرجه أبو داود، في: باب في الشركة على غير رأس مال، من كتاب البيوع. سنن أبي داود ٢/ ٢٣٠. والنسائي، في: باب الشركة بغير مال، من كتاب البيوع. المجتبى ٧/ ٢٨٠.(٣) في الأصل: "الصناعتان".(٤) في أ، ب، م زيادة: "بن عبد اللَّه"، وهو تصحيف "عن عبد اللَّه" الآتى.