according to whatever they stipulate. The people of Iraq call it mudaraba, derived (48) from 'al-darb fi al-ard' (striking in the earth), which is traveling within it for trade. Allah the Almighty said: {And others traveling through the land, seeking of the bounty of Allah} (49). It is also possible that it comes from each of them striking/participating in the profit with a share. The people of the Hijaz call it qirad. It is said that it is derived from 'al-qat'' (cutting). It is said: 'Qarada al-fa'ru al-thawb' (the mouse cut the garment) when it cuts it. It is as if the owner of the wealth cut a piece from his wealth and handed it over to the agent, and cut a piece for him from the profit. It is also said that its derivation is from equality and balancing. It is said: 'Taqarada al-sha'iran' (the two poets balanced/reciprocated) when each of them balances the other with his poetry. Here, there is labor from the agent and wealth from the other, so they are balanced. The scholars have reached a consensus on the permissibility of mudaraba in general. Ibn al-Mundhir mentioned this. It was narrated from Humayd ibn Abd Allah, from his father, from his grandfather, that Umar ibn al-Khattab gave him the wealth of an orphan as a mudaraba to work with in Iraq (50). Malik (51) narrated from Zayd ibn Aslam, from his father: that Abdullah and Ubayd Allah, the sons of Umar ibn al-Khattab, may Allah be pleased with them, went out with an army to Iraq, and they borrowed money from Abu Musa and bought merchandise with it. They arrived with it in Medina, sold it, and made a profit on it. Umar wanted to take the capital and all the profit. They said: 'If it had been lost, we would have been liable for it; why then should its profit not be ours?' A man said: 'O Commander of the Faithful, if you were to make it a qirad?' He said: 'I have done so.' And he took half the profit from them. This indicates the permissibility of qirad. From Malik (52), from al-Ala' ibn Abd al-Rahman, from his father, from his grandfather, that Uthman entered into a qirad agreement with him.
(48) In [A], [B], and [M]: "ma'khudha" (derived - feminine). (49) Surah al-Muzzammil: 20. (50) Al-Zayla'i mentioned that al-Bayhaqi recorded it in al-Ma'rifa, from the path of al-Shafi'i, that it reached him from Humayd ibn Abd Allah ibn Ubayd al-Ansari, and he narrated the report. Nasb al-Rayah 4/114, 115. (51) Recorded in: The Chapter of What Has Been Said Regarding Qirad, from the Book of Qirad. al-Muwatta 2/687. It was also recorded by al-Daraqutni in: The Book of Sales. Sunan al-Daraqutni 3/63. And al-Bayhaqi, in: The Book of Qirad. al-Sunan al-Kubra 6/110. (52) Recorded in: The Chapter of What Has Been Said Regarding Qirad, from the Book of Qirad. al-Muwatta 2/688. It was also recorded by al-Bayhaqi, in: The Book of Qirad: al-Sunan al-Kubra 6/111.
حسَب ما يَشْتَرِطَانِه، فأهْلُ العِرَاقِ يُسَمُّونَهُ مُضَارَبةً، مَأْخُوذٌ (٤٨) من الضَّرْبِ في الأَرْضِ، وهو السَّفَرُ فيها للتِّجارَةِ، قال اللهُ تعالى: {وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِنْ فَضْلِ اللَّهِ} (٤٩). ويَحْتَمِلُ أن يكونَ من ضَرْبِ كلِّ واحدٍ منهما في الرِّبْحِ بِسَهْمٍ. ويُسَمِّيهِ أهْلُ الحِجَازِ القِرَاضَ. فقيل: هو مُشْتَقٌّ من القَطْعِ. يُقال: قَرَضَ الفَأْرُ الثَّوْبَ. إذا قَطَعَهُ. فكأنَّ صَاحِبَ المالِ اقْتَطَعَ من مَالِه قِطْعةً وسَلَّمَها إلى العامِلِ، واقْتَطَعَ له قِطْعَةً من الرِّبْحِ. وقيل: اشْتِقاقُة من المُسَاواةِ والمُوازَنةِ. يُقال: تَقَارَضَ الشَّاعِرانِ. إذا وَازَنَ كلُّ واحدٍ منهما الآخَرَ بِشِعْرِه. وههُنا من العامِلِ العَمَلُ، ومن الآخَرِ المالُ، فتَوَازَنَا. وأجْمَعَ أهْلُ العِلْمِ على جَوازِ المُضارَبةِ في الجُمْلةِ. ذَكَرَهُ ابنُ المُنْذِرِ. ورُوِىَ عن حُمَيْدِ بن عبدِ اللهِ، عن أبِيه، عن جَدِّه، أن عُمَرَ بن الخَطَّابِ أعْطاهُ مالَ يَتِيمٍ مُضَارَبةً يَعْمَلُ به في العِرَاقِ (٥٠). ورَوَى مالِكٌ (٥١)، عن زَيْدِ بن أسْلَمَ، عن أبِيه: أنَّ عبدَ اللَّه وعُبَيْدَ اللهِ ابْنَىْ عمرَ بن الخَطَّابِ، رَضِىَ اللَّه عنهم، خَرَجَا في جَيْشٍ إلى العِرَاقِ، فتَسَلَّفَا من أبى مُوسَى مالًا، وابْتاعَا به مَتَاعًا. وقَدِمَا به إلى المَدِينةِ، فبَاعَاهُ، ورَبِحَا فيه، فأرادَ عُمَرُ أخْذَ رَأْسِ المالِ والرِّبْحِ كلِّه. فقالا: لو تَلِفَ كان ضَمَانُه علينا، فلِمَ لا يكونُ رِبْحُه لنا؟ فقال رَجُلٌ: يا أمِيرَ المُؤْمِنِينَ، لو جَعَلْتَهُ قِرَاضًا؟ قال: قد جَعَلْتُه. وأخَذَ منهما نِصْفَ الرِّبْحِ. وهذا يَدُلُّ على جَوَازِ القِرَاضِ. وعن مالِكٍ (٥٢)، عن العَلَاءِ بن عبد الرحمنِ، عن أبِيه، عن جَدِّه، أن عثمانَ قارَضَهُ.
(٤٨) في أ، ب، م: "مأخوذة".(٤٩) سورة المزمل ٢٠.(٥٠) ذكر الزيلعي، أن البيهقي أخرجه في المعرفة، من طريق الشافعي، أنه بلغه عن حميد بن عبد اللَّه بن عبيد الأنصاري. فساق الأثر. نصب الراية ٤/ ١١٤، ١١٥.(٥١) أخرجه في: باب ما جاء في القراض، من كتاب القراض. الموطأ ٢/ ٦٨٧.وأخرجه أيضًا الدارقطني في: كتاب البيوع. سنن الدارقطني ٣/ ٦٣. والبيهقي، في: كتاب القراض. السنن الكبرى ٦/ ١١٠.(٥٢) أخرجه في: باب ما جاء في القراض، من كتاب القراض. الموطأ ٢/ ٦٨٨.كما أخرجه البيهقي، في: كتاب القراض: السنن الكبرى ٦/ ١١١.
