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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 6 · Page 370Section

Translation · EN

Section: If a Muslim hires himself out to a dhimmi for work to be performed as a liability upon him, it is valid; for Ali, may Allah be pleased with him, hired himself out to a Jew to draw water for him (33), [receiving] one date per bucket, and he brought that to the Prophet, peace and blessings of Allah be upon him, who ate from it (34). A man from the Ansar also did this and brought it to the Prophet, peace and blessings of Allah be upon him, and he did not disapprove of it (35). Furthermore, there is no humiliation for him in that. If he hires him for a period of time, such as a day or a month, there are two views regarding this. One is that it is not valid, because it involves having authority over him and constitutes humiliation, which resembles the case of purchase. The second is that it is valid; this is the more sound view, because it is work in exchange for compensation, which resembles work performed as a liability upon him, and it does not resemble ownership. For ownership entails authority, continuity, and the exercise of various types of disposal over his person, unlike hiring.

Section: It is not permissible to separate in a sale between any two people who share a prohibited degree of kinship (dhu rahim mahram). Abu Hanifa said the same. Malik said: Separation is only prohibited between a mother and her child, because the Prophet, peace and blessings of Allah be upon him, said: "Whoever separates a mother (36) and her child, Allah will separate him from his loved ones on the Day of Resurrection." It was narrated by al-Tirmidhi (37), who said: It is a hasan (good) hadith. He also said: "A mother shall not be distressed (38) [by being separated] from her child" (39). Thus, he restricted it to that, which indicates that it is permissible in other cases. Al-Shafi'i said: It is prohibited [to separate] between parents and children, even if they descend [further], but it is not prohibited between others; because the kinship between them does not preclude the application of qisas (retaliation), nor [does it affect] their testimony for one another, so it does not preclude separation in a sale, like [the case of] two cousins.

Notes

(33) Omitted from the original. (34) Its takhrij (verification/referencing) was presented on page 208. (35) Extracted by Ibn Majah, in: The Chapter on the man who draws water for one date per bucket..., from the Book of Pledges (al-Ruhun). Sunan Ibn Majah 2/818, 819. (36) In M: "al-walida". (37) Its takhrij was presented on page 232. (38) Meaning: they shall not be separated in a sale. Any female separated from her child is a walih (distressed/grieving mother). Al-Nihaya fi Gharib al-Hadith wa al-Athar 5/227. (39) Attributed to al-Bayhaqi in Kanz al-'Ummal 5/576, 577, 9/75.

Arabic (Source)

فصل: ولو أجَرَ مُسْلِمٌ نَفْسَه لذِمِّىٍّ، لعَمَلٍ فى ذِمَّتِه، صَحَّ؛ لأنَّ عَلِيًّا، رَضِىَ اللهُ عنه، أجَرَ نَفْسَه مِن يَهُودِىٍّ، يَسْتَقِى له (٣٣) كُلَّ دَلْوٍ بتَمْرَةٍ، وأتَى بذلك النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فأكَلَهُ (٣٤). وفَعَلَ ذلك رَجُلٌ مِن الأنصارِ، وأتَى به النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فلم يُنْكِرْه (٣٥). ولأنَّه لا صَغارَ عليه فى ذلك. وإنِ اسْتَأْجَرَه فى مُدَّةٍ، كيَوْمٍ، أو شَهْرٍ، ففيه وجهانِ، أحدُهما، لا يَصِحُّ؛ لأنَّ فيه اسْتِيلاءً عليه، وصَغارًا، أشْبَهَ الشِّراءَ. والثّانى، يَصِحُّ. وهو أوْلَى لأنَّ ذلك عَمَلٌ فى مُقابَلَةِ عِوَضٍ، أشْبَهَ العَمَلَ فى ذِمَّتِه، ولا يُشْبِهُ المِلْكَ؛ لأنَّ المِلْكَ يَقْتَضِى سُلْطانًا، واسْتِدامَةً، وتَصَرُّفًا بأنواعِ التَّصَرُّفاتِ فى رَقَبَتِه، بخِلافِ الإجارَةِ.

فصل: ولا يجوزُ أنْ يُفَرِّقَ فى البَيْعِ بينَ كُلِّ ذِى رَحِمٍ مَحْرَمٍ. وبه قال أبو حنيفةَ. وقال مالِكٌ: لا يَحْرُمُ التَّفْرِيقُ إلّا بينَ الأُمِّ وَوَلَدِهَا، لأنَّ النَّبىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "مَنْ فَرَّقَ بَيْنَ وَالِدَةٍ (٣٦) وَوَلَدِهَا، فَرَّقَ اللهُ بَيْنَهُ وبَيْنَ أحِبَّتِهِ يَوْمَ الْقِيَامَةِ". رواه التِّرْمِذِىُّ (٣٧)، وقال: حَدِيثٌ حَسَنٌ. وقال: "لَا تُوَلَّهُ (٣٨) وَالِدَةٌ عَنْ وَلَدِهَا" (٣٩). فخَصَّها بذلكَ، فدَلَّ على الإباحَةِ فيما سواه. وقال الشّافِعِىُّ: يَحْرُمُ بينَ الوالِدِينَ والمَوْلُودِينَ وإنْ سَفَلُوا، ولا يَحْرُمُ بينَ مَن عَداهم؛ لأنَّ القَرابَةَ التى بينَهم لا تَمْنَعُ القِصاصَ، ولا شهَادَةَ بَعضِهم لبعضٍ، فلم تَمْنَعِ التَّفْرِيقَ فى

Notes

(٣٣) سقط من الأصل.(٣٤) تقدم تخريجه فى صفحة ٢٠٨.(٣٥) أخرجه ابن ماجه، فى: باب الرجل يستقى كل دلو بتمرة. . .، من كتاب الرهون. سنن ابن ماجه ٢/ ٨١٨، ٨١٩.(٣٦) فى م: "الوالدة".(٣٧) تقدم تخريجه فى صفحة ٢٣٢.(٣٨) أى لا يُفَرَّق بينهما فى البيع. وكل أنثى فارقت ولدَها فهى وَالِهٌ. النهاية فى غريب الحديث والأثر ٥/ ٢٢٧.(٣٩) عزاه إلى البيهقى فى كنز العمال ٥/ ٥٧٦، ٥٧٧، ٩/ ٧٥.

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