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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 8 · Page 16Section

Translation · EN

between them. He said: I dislike that. Abu Ayyub and Abu Khaythama held the same opinion. I do not know of any dissenter regarding this. This is because the compensation is unknown and non-existent, and it is not known whether it will come into existence or not, and the basis is its non-existence; thus, it is not valid for it to be a price. If it is said: You have permitted giving an animal to someone who works with it for half of its profit. We reply: That was only permitted there by analogy to mudarabah (profit-sharing partnership); because it is an entity that is made to grow through work, so it was permissible to stipulate a portion of the growth. [And musaqah (sharecropping) is like mudarabah, but in our issue, this is not possible; because the growth] occurring in the sheep does not depend upon his work with them, so it is not possible to append it to that. If he hires him to herd them for a known duration in exchange for half of them, or a known portion of them, it is valid; because the work, the wage, and the duration are known, so it is valid, just as if he had set the wage as dirhams. The resulting growth then belongs to both of them by right of ownership, because he owned the portion assigned to him from them immediately, so he owns its growth, just as if he had purchased it.

Section: The fourth ruling is that when the rental is concluded and it is for a specified duration, the lessee owns the benefits stipulated in the contract for the duration, and their occurrence takes place on his property. Al-Shafi'i held this view. Abu Hanifa said: They occur on the property of the lessor, and the lessee does not own them through the contract; because they are non-existent, so they cannot be owned, like fruit and offspring. Our argument is that ownership refers to a legal status through which a specific disposal is achieved, and it is established that the owner of the entity used to dispose of this future benefit just as he disposed of the entity itself. Therefore, when he rented it out, the lessee became the owner of the right to dispose of it, just as the lessor used to own it. Thus, it is proven that it was owned by the owner of the entity, then transferred to the lessee, unlike offspring and fruit, for the lessee does not have the right to dispose of them. Their statement that benefits are

Notes

(32) Omitted from: [B]. (33) In the original: "wa-Abu Hanifa" (and Abu Hanifa). (34) Omitted from: The original. Also, the phrase "wa-al-musaqah" (and sharecropping) is omitted from [B]. (35) Omitted from: [M].

Arabic (Source)

بينهما. فقال: أكْرَهُ ذلك. وبه قال أبو (٣٢) أيُّوبَ، وأبو خَيْثَمةَ (٣٣). ولا أعْلَمُ فيه مُخَالِفًا؛ وذلك لأنَّ العِوَضَ مَجْهُولٌ مَعْدُومٌ، ولا يَدْرِى أيُوجَدُ أم لا، والأصْلُ عَدَمُه، ولا يَصِحُّ أن يكونَ ثَمَنًا. فإن قيل: فقد جَوَّزْتُم دَفْعَ الدّابَّةِ إلى مَن يَعْمَلُ عليها بِنِصْفِ رِبْحِها. قُلْنا: إنَّما جازَ ثَمَّ تَشْبِيهًا بالمُضَارَبةِ؛ لأنَّها عَيْنٌ تُنَمَّى بالعَمَلِ، فجازَ اشْتِرَاطُ جُزْءٍ من النَّماءِ، [والمُساقَاةُ كالمُضَارَبةِ، وفي مَسْأَلَتِنا لا يُمْكِنُ ذلك؛ لأنَّ النَّماءَ] (٣٤) الحاصِلَ في الغَنَمِ لا يَقِفُ حُصُولُه على عَمَلِه فيها، فلم يُمْكِنْ إلْحاقُه بذلك. وإن اسْتَأْجَرَه على رِعَايَتها مُدَّةً مَعْلُومةً، بنِصْفِها، أو جُزْءٍ مَعْلُومٍ (٣٢) منها، صَحَّ؛ لأنَّ العَمَلَ والأجْرَ والمُدَّةَ مَعْلُومٌ، فصَحَّ، كما لو (٣٥) جَعَلَ الأجْرَ دَرَاهِمَ، ويكونُ النَّماءُ الحاصِلُ بينهما بِحُكْمِ المِلْكِ، لأنَّه مَلَكَ الجُزْءَ المَجْعُولَ له منها في الحالِ، فيكونُ له نَمَاؤُه، كما لو اشْتَرَاه.

فصل: الحكم الرابع، أنَّ الإِجَارَةَ إذا تَمَّتْ، وكانت على مُدّةٍ، مَلَكَ المُسْتَأْجِرُ المنَافِعَ المَعْقُودَ عليها إلى المُدَّةِ، ويكونُ حُدُوثُها على مِلْكِه. وبهذا قال الشافِعِىُّ. وقال أبو حنيفةَ: تَحْدُثُ على مِلْكِ المُؤْجِرِ، ولا يَمْلِكُها المُسْتَأْجِرُ بالعَقْدِ؛ لأنَّها مَعْدُومةٌ، فلا تكونُ مَمْلُوكَةً، كالثَّمرةِ والوَلَدِ. ولَنا، أنَّ المِلْكَ عِبَارَةٌ عن حُكْمٍ يَحْصُلُ به تَصَرُّفٌ مَخْصُوصٌ، وقد ثَبَتَ أنَّ هذه المَنْفَعةَ المُسْتَقْبَلةَ كان مالِكُ العَيْنِ يَتَصَرَّفُ فيها كتَصَرُّفِه في العَيْنِ، فلما أجَرَها صارَ المُسْتَأْجِرُ مالِكًا لِلتَّصَرُّفِ فيها، كما كان يَمْلِكُه المُؤْجِرُ، فثَبَتَ أنَّها كانت مَمْلُوكةً لمالِكِ العَيْنِ، ثم انْتَقَلَتْ إلى المُسْتَأْجِرِ، بخِلَافِ الوَلَدِ والثّمَرةِ، فإنَّ المُسْتَأْجِرَ لا يَمْلِكُ التَّصَرُّفَ فيها. وقولُهم: إنَّ المَنافِعَ

Notes

(٣٢) سقط من: ب.(٣٣) في الأصل: "وأبو حنيفة".(٣٤) سقط من: الأصل. وسقط من ب قوله: "والمساقاة".(٣٥) سقط من: م.

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