in entering the bathhouse, and it is a lease and a sale of physical objects. If we have deemed mutual exchange sufficient when confirmed by circumstantial evidence, and that it transfers ownership from both sides, then it is more appropriate that we deem it sufficient in a gift.
Section: Possession (al-qabd) in that which is not moved is by vacating it and leaving it between the parties, with no barrier before it; in that which is moved, it is by transport; and in undivided property (al-musha'), it is by delivering the entirety to him. If the partner refuses to surrender his share, it is said to the recipient: Appoint the partner as your agent to take possession of it for you and transport it. If he refuses, the ruler shall appoint someone to be in his possession on behalf of both of them, and he shall transport it so that possession may be attained, for there is no harm to the partner in that, and the contract of his partner is completed by it.
Section: The gift of undivided property (al-musha') is valid. Malik and al-Shafi'i held this view. [Al-Shafi'i said]: It is the same whether it is possible to divide it or not. The scholars of opinion (Ashab al-Ra'y) said: The gift of undivided property that is possible to divide is not valid, because possession is a condition for a gift, and the necessity of partition prevents the validity and completion of possession. If it is from that which cannot be divided, its gift is valid due to the absence of that factor. If one person gives two people something that is divisible, it is not permissible according to Abu Hanifa, but it is permissible according to his two companions. If two people give two people something that is divisible, it is not valid according to the qiyas (analogy) of their school, because each of the recipients has been gifted an undivided part. As for our evidence, when the delegation of Hawazin came asking the Messenger of Allah (may Allah bless him and grant him peace) to return to them what he had taken as spoils from them, the Messenger of Allah (may Allah bless him and grant him peace) said: "What belongs to me and the Banu 'Abd al-Muttalib is yours." Extracted by al-Bukhari. This is a gift of undivided property.
(12) Omitted from: the original. (13) The 'wa' (and) is omitted from: [M]. (14) In the original: 'they took spoils (ghanimu)'. (15) In: The Chapter on if he gifts something to an agent... from the Book of Agency; and in: The Chapter on who possesses a slave from the Arabs... from the Book of Emancipation; and in: The Chapter on who deems the gift of absent property permissible, from the Book of Gifts; and in: The Chapter on evidence that the one-fifth (khums) is for the needs of the Muslims... from the Book of Khums; and in: The Chapter on the saying of Allah the Exalted: {And on the day of Hunayn when your great number amazed you...} from the Book of Military Expeditions. Sahih al-Bukhari 3/130, 131, 193, 205, 206, 4/108, 5/95. It does not contain the wording: "What belongs to me and the Banu 'Abd al-Muttalib is yours."
في دُخُولِ الحَمَّامِ، وهو إجَارَةٌ وبَيْعُ أعْيانٍ، فإذا اكْتَفَيْنا بالمُعَاوَضاتِ مع تَأَكُّدِهِا بِدَلَالةِ الحالِ، وأنها تَنْقُلُ المِلْكَ من الجانِبَيْنِ، فلَأن نَكْتَفِىَ به في الهِبَةِ أَوْلَى.
فصل: والقَبْضُ فيما لا يُنْقَلُ بالتَّخْلِيَةِ بينَه وبينَه، لا حائِلَ دُونَه، وفيما يُنْقَلُ بالنَّقْلِ، وفى المُشَاعِ بِتَسْلِيمِ الكُلِّ إليه. فإن أبَى الشَّرِيكُ أن يُسَلِّمَ نَصِيبَه، قيل لِلْمُتَّهِبِ: وَكِّل الشَّرِيكَ في قَبْضِه لك ونَقْلِه. فإن أبَى، نَصَّبَ الحاكِمُ مَنْ يكونُ في يَدِه لهما، فيَنْقُلُه، لِيَحْصُلَ القَبْضُ؛ لأنَّه لا ضَرَرَ على الشَّرِيكِ في ذلك ويَتِمُّ به عَقْدُ شَرِيكِه.
فصل: وتَصِحُّ هِبَةُ المُشَاعِ. وبه قال مالِكٌ، والشافِعِىُّ. [قال الشافِعِىُّ] (١٢): وسواءٌ (١٣) في ذلك ما أمْكَنَ قِسْمَتُه؛ أو لم يُمْكِنْ. وقال أصْحابُ الرَّأْىِ: لا تَصِحُّ هِبَةُ المُشَاعِ الذي يُمْكِنُ قِسْمَتُه؛ لأنَّ القَبْضَ شَرْطٌ في الهِبَةِ، ووُجُوبُ القِسْمةِ يَمْنَعُ صِحَّةَ القَبْضِ وتَمَامَهُ. فإن كان ممَّا لا يُمْكِنُ قِسْمَتُه، صَحَّتْ هِبَتُه؛ لِعَدَمِ ذلك فيه. وإن وَهَبَ واحِدٌ اثْنَيْنِ شيئًا ممَّا يَنْقَسِمُ، لم يَجُزْ عند أبي حنيفةَ. وجازَ عند صاحِبَيْه. وإن وَهَبَ اثْنانِ اثْنَيْنِ شيئًا ممَّا يَنْقَسِمُ، لم يَصِحَّ في قِيَاسِ قَوْلِهِم؛ لأنَّ كلَّ واحدٍ من المُتَّهِبين قد وُهِبَ له جُزْءٌ مُشَاعٌ. ولَنا، أنَّ وَفْدَ هَوَازِنَ لمَّا جاؤُوا يَطْلُبُونَ من رسولِ اللَّه -صلى اللَّه عليه وسلم- أن يَرُدَّ عليهم ما غَنِمَهُ (١٤) منهم، قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "مَا كَانَ لِى وَلِبَنِى عَبْدِ الْمُطَّلِبِ، فَهُوَ لَكُمْ". رَوَاهُ البُخَارِىُّ (١٥). وهذا هِبَةُ
(١٢) سقط من: الأصل.(١٣) سقطت الواو من: م.(١٤) في الأصل: "غنموا".(١٥) في: باب إذا وهب شيئا لوكيل. . ., من كتاب الوكالة، وفى: باب من ملك من العرب رقيقا. . ., من كتاب العتق، وفى: باب من رأى الهبة الغائبة جائزة، من كتاب الهبة، وفى: باب من الدليل على أن الخمس لنوائب المسلمين. . ., من كتاب الخمس، وفى: باب قول اللَّه تعالى: {وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ. . .} من كتاب المغازى. صحيح البخاري ٣/ ١٣٠، ١٣١، ١٩٣، ٢٠٥، ٢٠٦، ٤/ ١٠٨، ٥/ ٩٥.وليس فيه لفظ: "ما كان لي ولبنى عبد المطلب فهو لكم". =
