Nor is there a way to transmit the opinion of the ten, and consensus is not found except in the widespread opinion. If it is said: Ibn Mas'ud opposed this with what we mentioned from him. We say: We do not concede that there was opposition. Regarding their statement that he 'purchased' it, we say: The intended meaning is that he 'rented' it. Abu Ubayd said this (54). The evidence for this is his statement: 'On the condition that he covers its jizyah.' One cannot be a purchaser of it while the jizyah is upon someone else. Al-Qasim (55) narrated from him that he said: 'Whoever acknowledges the tasq (56) has acknowledged humility and submissiveness (57).' This indicates that the purchase here refers to renting. Likewise, everyone for whom a concession in purchasing was narrated is to be interpreted in this manner. Regarding his statement: 'What then of the wealth in Baradhan?' There is no mention of purchase in it, [nor that] (58) the wealth is land, so it is possible he meant wealth from livestock, trade, crops, or otherwise; it is also possible that it was land he rented; and it is possible he intended something else by it, for a human may criticize a blameworthy act from someone other than himself.
A second response is that even if it were to concern (59) purchasing, Umar's statement regarding the prohibition of selling remains uncontested. As for the legal reasoning, it is because it is waqf (endowed) property; thus, its sale is not permissible, like other trusts and endowments. The evidence for its being waqf is both the transmitted reports and the reasoning. As for the reports, it is what has been transmitted from the narrations that (60) Umar did not divide the land he conquered, but left it to serve as a resource for the Muslim armies who fight in the way of Allah until the Day of Resurrection; we have already transmitted some of this, and it is widely known, which makes it unnecessary to transmit its provenance. As for the reasoning, it is because if it had been divided, it would have belonged to those who conquered it, then to their heirs, or to those to whom it was transferred from them, and it would not have been shared among all Muslims. Furthermore, if it had been divided, [this would have been transmitted] (61), and it would not have been hidden.
(54) In: Al-Amwal 78. (55) Meaning Ibn Abd al-Rahman. (56) Tasq: What is imposed from the kharaj on land measures. (57) Al-Amwal 78. (58) In A, B, and M: "wa-li-anna" (and because). (59) In A and M: "yatanawal" (it covers/concerns). (60) In the original: "wa-anna" (and that). (61) Omitted from A and M.
الصَّحابَةِ في مَسْأَلَةٍ، ولا إلى نَقْلِ قَوْلِ العَشَرَةِ، ولا يُوجَدُ الإِجْماعُ إلَّا القولَ المُنْتَشِرَ. فإن قيل: فقد خَالَفَهُ ابْنُ مسعودٍ بما ذَكَرْنَاهُ عنه. قُلْنا: لا نُسَلِّمُ المُخَالَفَةَ. وقَوْلُهُم: اشْتَرَى. قلنا: المُرَادُ به: اكْتَرَى. كذلك قال أبو عُبَيْدٍ (٥٤). والدَّلِيلُ عليه قَوْلُه: على أن يَكْفِيَهُ جِزْيَتَها. ولا يكونُ مُشْتَرِيًا لها وجِزْيَتُها على غَيْرِه. وقد رَوَى عنه القاسمُ (٥٥) أنَّه قال: مَن أقَرَّ بالطَّسْقِ (٥٦) فقد أقَرَّ بالصَّغارِ والذُّلِّ (٥٧). وهذا يَدُلُّ على أن الشِّراءَ هاهُنا الاكْتِرَاءُ. وكذلك كلُّ مَن رُوِيَتْ عنه الرُّخْصَةُ في الشِّراءِ فمَحْمُولٌ على ذلك. وقَوْلُه: فَكَيْفَ بمَالٍ بِرَاذَانَ. فليس فيه ذِكْرُ الشِّراءِ، [ولا أنَّ] (٥٨) المَالَ أرْضٌ، فيَحْتَمِلُ أنَّه أرادَ مَالًا من السَّائِمَةِ أو التِّجَارَةِ أو الزَّرْعِ أو غيرِه، ويَحْتَمِلُ أنَّه أرْضٌ اكْتَرَاها، ويَحْتَمِلُ أنَّه أرادَ بذلك غَيْرَه، وقد يَعِيبُ الإِنْسانُ الفِعْلَ المَعِيبَ مِن غيرِه. جوابٌ ثانٍ، أنَّه تناوَلَ (٥٩) الشِّراءَ، وبَقِىَ قَوْلُ عمرَ في النَّهْىِ عن البَيْعِ غيرَ مُعَارَضٍ، وأمَّا المَعْنَى فِلأنَّها مَوْقُوفَةٌ، فلم يَجُزْ بَيْعُها، كسائِرِ الأحْبَاسِ والوُقُوفِ، والدَّلِيلُ على وَقْفِها النَّقْلُ والمَعْنَى؛ أمَّا النَّقْلُ، فما نُقِلَ من الأخْبَارِ، أنَّ (٦٠) عمرَ لم يَقْسِمِ الأرْضَ التى افْتَتَحَها، وتَرَكَها لِتكونَ مَادَّةً لأجْنادِ المُسْلِمِينَ الذِين يُقَاتِلُونَ في سَبِيلِ اللهِ إلى يَوْمِ القِيَامَةِ، وقد نَقَلْنَا بَعْضَ ذلك، وهو مَشْهُورٌ تُغْنِى شُهْرَتُه عن نَقْلِه. وأمَّا المَعْنَى، فلِأنَّها لو قُسِمَتْ لَكانتْ للذين افْتَتَحُوها، ثم لِوَرَثَتِهم، أو لمن انْتَقَلَتْ إليه عنهم، ولم تَكُنْ مُشْتَرَكَةً بين المُسْلِمِينَ، ولأنَّها لو قُسِمَتْ [لَنُقِلَ ذلك] (٦١)، ولم تَخْفَ
(٥٤) في: الأموال ٧٨.(٥٥) أى ابن عبد الرحمن.(٥٦) الطسق: ما يوضع من الخراج على الجربان.(٥٧) الأموال ٧٨.(٥٨) في أ، ب، م: "ولأن".(٥٩) في أ، م: "يتناول".(٦٠) في الأصل: "وأن".(٦١) سقط من: أ، م.
