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موطا امام مالك رواية يحييٰ
Muwatta Malik (Yahya)
كتاب القراضBook: On the Explanation of Qirad (Profit-Sharing)
بَابُ مَا لَا يَجُوزُ فِي الْقِرَاضِChapter on what is not permissible in qirad (profit-sharing partnership)
Hadith 1400
اُردوEn
وَحَدَّثَنِي وَحَدَّثَنِي مَالِك، عَنْ الْعَلَاءِ بْنِ عَبْدِ الرَّحْمَنِ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ ، أَنَّ عُثْمَانَ بْنَ عَفَّانَ " أَعْطَاهُ مَالًا قِرَاضًا يَعْمَلُ فِيهِ عَلَى أَنَّ الرِّبْحَ بَيْنَهُمَا "
Sayyiduna Uthman bin Affan (may Allah be pleased with him) gave wealth to Yaqub as a mudarabah so that Yaqub would work and share in the profit.
قَالَ مَالِكٌ : وَجْهُ الْقِرَاضِ الْمَعْرُوفِ الْجَائِزِ أَنْ يَأْخُذَ الرَّجُلُ الْمَالَ مِنْ صَاحِبِهِ عَلَى أَنْ يَعْمَلَ فِيهِ، وَلَا ضَمَانَ عَلَيْهِ، وَنَفَقَةُ الْعَامِلِ فِي الْمَالِ، فِي سَفَرِهِ مِنْ طَعَامِهِ وَكِسْوَتِهِ، وَمَا يُصْلِحُهُ بِالْمَعْرُوفِ، بِقَدْرِ الْمَالِ إِذَا شَخَصَ فِي الْمَالِ، إِذَا كَانَ الْمَالُ يَحْمِلُ ذَلِكَ. فَإِنْ كَانَ مُقِيمًا فِي أَهْلِهِ، فَلَا نَفَقَةَ لَهُ مِنَ الْمَالِ، وَلَا كِسْوَةَ. ¤ قَالَ مَالِكٌ : وَلَا بَأْسَ بِأَنْ يُعِينَ الْمُتَقَارِضَانِ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ عَلَى وَجْهِ الْمَعْرُوفِ، إِذَا صَحَّ ذَلِكَ مِنْهُمَا. قَالَ مَالِكٌ : وَلَا بَأْسَ بِأَنْ يَشْتَرِيَ رَبُّ الْمَالِ مِمَّنْ قَارَضَهُ بَعْضَ مَا يَشْتَرِي مِنَ السِّلَعِ إِذَا كَانَ ذَلِكَ صَحِيحًا عَلَى غَيْرِ شَرْطٍ. ¤ قَالَ مَالِكٌ : فِيمَنْ دَفَعَ إِلَى رَجُلٍ، وَإِلَى غُلَامٍ لَهُ مَالًا قِرَاضًا يَعْمَلَانِ فِيهِ جَمِيعًا، إِنَّ ذَلِكَ جَائِزٌ لَا بَأْسَ بِهِ، لِأَنَّ الرِّبْحَ مَالٌ لِغُلَامِهِ، لَا يَكُونُ الرِّبْحُ لِلسَّيِّدِ حَتَّى يَنْتَزِعَهُ مِنْهُ، وَهُوَ بِمَنْزِلَةِ غَيْرِهِ مِنْ كَسْبِهِ.
Imam Malik, may Allah have mercy on him, said that mudarabah is valid in such a way that a person takes money from another on the condition that he will work with it, but if there is a loss, there will be no liability on him, and the expenses of the mudarabah during travel, such as food, drink, and conveyance according to custom, will be given from that wealth, not in the state of residence.
Imam Malik, may Allah have mercy on him, said that if the mudarib helps the owner of the wealth, or does so according to the owner's custom without any condition, it is valid.
Imam Malik, may Allah have mercy on him, said that if the owner of the wealth gives wealth to a stranger and to his own slave as mudarabah on the condition that both will work, it is valid, and the profit from the slave's share will remain with the slave, but when the master takes it from him, it will become the master's.
Imam Malik, may Allah have mercy on him, said that if the mudarib helps the owner of the wealth, or does so according to the owner's custom without any condition, it is valid.
Imam Malik, may Allah have mercy on him, said that if the owner of the wealth gives wealth to a stranger and to his own slave as mudarabah on the condition that both will work, it is valid, and the profit from the slave's share will remain with the slave, but when the master takes it from him, it will become the master's.
قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا، وَشَرَطَ عَلَيْهِ أَنْ لَا تَشْتَرِيَ بِمَالِي إِلَّا سِلْعَةَ كَذَا وَكَذَا، أَوْ يَنْهَاهُ أَنْ يَشْتَرِيَ سِلْعَةً بِاسْمِهَا، مَنِ اشْتَرَطَ عَلَى مَنْ قَارَضَ أَنْ لَا يَشْتَرِيَ حَيَوَانًا أَوْ سِلْعَةً بِاسْمِهَا، فَلَا بَأْسَ بِذَلِكَ. ¤ قَالَ مَالِكٌ : وَمَنِ اشْتَرَطَ عَلَى مَنْ قَارَضَ أَنْ لَا يَشْتَرِيَ إِلَّا سِلْعَةَ كَذَا وَكَذَا، فَإِنَّ ذَلِكَ مَكْرُوهٌ، إِلَّا أَنْ تَكُونَ السِّلْعَةُ الَّتِي أَمَرَهُ أَنْ لَا يَشْتَرِيَ غَيْرَهَا كَثِيرَةً مَوْجُودَةً لَا تُخْلِفُ فِي شِتَاءٍ وَلَا صَيْفٍ فَلَا بَأْسَ بِذَلِكَ. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا، وَاشْتَرَطَ عَلَيْهِ فِيهِ شَيْئًا مِنَ الرِّبْحِ خَالِصًا دُونَ صَاحِبِهِ، فَإِنَّ ذَلِكَ لَا يَصْلُحُ، وَإِنْ كَانَ دِرْهَمًا وَاحِدًا، إِلَّا أَنْ يَشْتَرِطَ نِصْفَ الرِّبْحِ لَهُ، وَنِصْفَهُ لِصَاحِبِهِ أَوْ ثُلُثَهُ أَوْ رُبُعَهُ أَوْ أَقَلَّ مِنْ ذَلِكَ أَوْ أَكْثَرَ، فَإِذَا سَمَّى شَيْئًا مِنْ ذَلِكَ قَلِيلًا أَوْ كَثِيرًا، فَإِنَّ كُلَّ شَيْءٍ سَمَّى مِنْ ذَلِكَ حَلَالٌ وَهُوَ قِرَاضُ الْمُسْلِمِينَ. ¤ قَالَ مَالِكٌ : وَلَكِنْ إِنِ اشْتَرَطَ أَنَّ لَهُ مِنَ الرِّبْحِ دِرْهَمًا وَاحِدًا فَمَا فَوْقَهُ خَالِصًا لَهُ دُونَ صَاحِبِهِ، وَمَا بَقِيَ مِنَ الرِّبْحِ فَهُوَ بَيْنَهُمَا نِصْفَيْنِ، فَإِنَّ ذَلِكَ لَا يَصْلُحُ، وَلَيْسَ عَلَى ذَلِكَ قِرَاضُ الْمُسْلِمِينَ.
Imam Malik, may Allah have mercy on him, said that if a person gives his wealth to another as mudarabah and stipulates that certain types of goods should not be purchased, there is nothing wrong with it.
Imam Malik, may Allah have mercy on him, said that if he stipulates that only a certain type of goods should be purchased, it is disliked. However, if those goods are abundantly available in the market in every season, then there is nothing wrong with it.
Imam Malik, may Allah have mercy on him, said that if the owner of the wealth in mudarabah fixes a specific profit for himself, even if it is one dirham, it is not valid. However, it is valid that the mudarib is allotted half, a third, or a quarter of the profit, and the rest is for himself.
Imam Malik, may Allah have mercy on him, said that if even one dirham more than the share is fixed, then the mudarabah will not be valid.
Imam Malik, may Allah have mercy on him, said that if he stipulates that only a certain type of goods should be purchased, it is disliked. However, if those goods are abundantly available in the market in every season, then there is nothing wrong with it.
Imam Malik, may Allah have mercy on him, said that if the owner of the wealth in mudarabah fixes a specific profit for himself, even if it is one dirham, it is not valid. However, it is valid that the mudarib is allotted half, a third, or a quarter of the profit, and the rest is for himself.
Imam Malik, may Allah have mercy on him, said that if even one dirham more than the share is fixed, then the mudarabah will not be valid.
قَالَ مَالِكٌ : لَا يَنْبَغِي لِصَاحِبِ الْمَالِ أَنْ يَشْتَرِطَ لِنَفْسِهِ شَيْئًا مِنَ الرِّبْحِ خَالِصًا. دُونَ الْعَامِلِ. وَلَا يَنْبَغِي لِلْعَامِلِ أَنْ يَشْتَرِطَ لِنَفْسِهِ شَيْئًا مِنَ الرِّبْحِ خَالِصًا. دُونَ صَاحِبِهِ. وَلَا يَكُونُ مَعَ الْقِرَاضِ بَيْعٌ، وَلَا كِرَاءٌ، وَلَا عَمَلٌ، وَلَا سَلَفٌ، وَلَا مِرْفَقٌ يَشْتَرِطُهُ أَحَدُهُمَا لِنَفْسِهِ دُونَ صَاحِبِهِ. إِلَّا أَنْ يُعِينَ أَحَدُهُمَا صَاحِبَهُ عَلَى غَيْرِ شَرْطٍ. عَلَى وَجْهِ الْمَعْرُوفِ. إِذَا صَحَّ ذَلِكَ مِنْهُمَا. وَلَا يَنْبَغِي لِلْمُتَقَارِضَيْنِ أَنْ يَشْتَرِطَ أَحَدُهُمَا عَلَى صَاحِبِهِ زِيَادَةً، مِنْ ذَهَبٍ وَلَا فِضَّةٍ وَلَا طَعَامٍ، وَلَا شَيْءٍ مِنَ الْأَشْيَاءِ. يَزْدَادُهُ أَحَدُهُمَا عَلَى صَاحِبِهِ. قَالَ : فَإِنْ دَخَلَ الْقِرَاضَ شَيْءٌ مِنْ ذَلِكَ، صَارَ إِجَارَةً، وَلَا تَصْلُحُ الْإِجَارَةُ إِلَّا بِشَيْءٍ ثَابِتٍ مَعْلُومٍ، وَلَا يَنْبَغِي لِلَّذِي أَخَذَ الْمَالَ أَنْ يَشْتَرِطَ، مَعَ أَخْذِهِ الْمَالَ، أَنْ يُكَافِئَ. وَلَا يُوَلِّيَ مِنْ سِلْعَتِهِ أَحَدًا، وَلَا يَتَوَلَّى مِنْهَا شَيْئًا لِنَفْسِهِ، فَإِذَا وَفَرَ الْمَالُ. وَحَصَلَ عَزْلُ رَأْسِ الْمَالِ، ثُمَّ اقْتَسَمَا الرِّبْحَ عَلَى شَرْطِهِمَا. فَإِنْ لَمْ يَكُنْ لِلْمَالِ رِبْحٌ. أَوْ دَخَلَتْهُ وَضِيعَةٌ. لَمْ يَلْحَقِ الْعَامِلَ مِنْ ذَلِكَ شَيْءٌ. لَا مِمَّا أَنْفَقَ عَلَى نَفْسِهِ. وَلَا مِنَ الْوَضِيعَةِ، وَذَلِكَ عَلَى رَبِّ الْمَالِ فِي مَالِهِ، وَالْقِرَاضُ جَائِزٌ عَلَى مَا تَرَاضَى عَلَيْهِ رَبُّ الْمَالِ، وَالْعَامِلُ مِنْ نِصْفِ الرِّبْحِ أَوْ ثُلُثِهِ أَوْ رُبُعِهِ أَوْ أَقَلَّ مِنْ ذَلِكَ أَوْ أَكْثَرَ. ¤ قَالَ مَالِكٌ : لَا يَجُوزُ لِلَّذِي يَأْخُذُ الْمَالَ قِرَاضًا أَنْ يَشْتَرِطَ أَنْ يَعْمَلَ فِيهِ سِنِينَ لَا يُنْزَعُ مِنْهُ. قَالَ : وَلَا يَصْلُحُ لِصَاحِبِ الْمَالِ أَنْ يَشْتَرِطَ أَنَّكَ لَا تَرُدُّهُ إِلَيَّ سِنِينَ، لِأَجَلٍ يُسَمِّيَانِهِ. لِأَنَّ الْقِرَاضَ لَا يَكُونُ إِلَى أَجَلٍ. وَلَكِنْ يَدْفَعُ رَبُّ الْمَالِ مَالَهُ إِلَى الَّذِي يَعْمَلُ لَهُ فِيهِ، فَإِنْ بَدَا لِأَحَدِهِمَا أَنْ يَتْرُكَ ذَلِكَ. وَالْمَالُ نَاضٌّ لَمْ يَشْتَرِ بِهِ شَيْئًا، تَرَكَهُ. وَأَخَذَ صَاحِبُ الْمَالِ مَالَهُ، وَإِنْ بَدَا لِرَبِّ الْمَالِ أَنْ يَقْبِضَهُ، بَعْدَ أَنْ يَشْتَرِيَ بِهِ سِلْعَةً. فَلَيْسَ ذَلِكَ لَهُ، حَتَّى يُبَاعَ الْمَتَاعُ، وَيَصِيرَ عَيْنًا، فَإِنْ بَدَا لِلْعَامِلِ أَنْ يَرُدَّهُ، وَهُوَ عَرْضٌ، لَمْ يَكُنْ ذَلِكَ لَهُ. حَتَّى يَبِيعَهُ، فَيَرُدَّهُ عَيْنًا كَمَا أَخَذَهُ. ¤ قَالَ مَالِكٌ : وَلَا يَصْلُحُ لِمَنْ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا، أَنْ يَشْتَرِطَ عَلَيْهِ الزَّكَاةَ فِي حِصَّتِهِ مِنَ الرِّبْحِ خَاصَّةً، لِأَنَّ رَبَّ الْمَالِ، إِذَا اشْتَرَطَ ذَلِكَ، فَقَدِ اشْتَرَطَ لِنَفْسِهِ، فَضْلًا مِنَ الرِّبْحِ ثَابِتًا. فِيمَا سَقَطَ عَنْهُ مِنْ حِصَّةِ الزَّكَاةِ. الَّتِي تُصِيبُهُ مِنْ حِصَّتِهِ. وَلَا يَجُوزُ لِرَجُلٍ أَنْ يَشْتَرِطَ عَلَى مَنْ قَارَضَهُ، أَنْ لَا يَشْتَرِيَ إِلَّا مِنْ فُلَانٍ. لِرَجُلٍ يُسَمِّيهِ. فَذَلِكَ غَيْرُ جَائِزٍ. لِأَنَّهُ يَصِيرُ لَهُ أَجِيرًا بِأَجْرٍ لَيْسَ بِمَعْرُوفٍ. ¤ قَالَ مَالِكٌ : فِي الرَّجُلِ يَدْفَعُ إِلَى رَجُلٍ مَالًا قِرَاضًا. وَيَشْتَرِطُ عَلَى الَّذِي دَفَعَ إِلَيْهِ الْمَالَ الضَّمَانَ، قَالَ : لَا يَجُوزُ لِصَاحِبِ الْمَالِ أَنْ يَشْتَرِطَ فِي مَالِهِ غَيْرَ مَا وُضِعَ الْقِرَاضُ عَلَيْهِ، وَمَا مَضَى مِنْ سُنَّةِ الْمُسْلِمِينَ فِيهِ، فَإِنْ نَمَا الْمَالُ عَلَى شَرْطِ الضَّمَانِ. كَانَ قَدِ ازْدَادَ فِي حَقِّهِ مِنَ الرِّبْحِ مِنْ أَجْلِ مَوْضِعِ الضَّمَانِ. وَإِنَّمَا يَقْتَسِمَانِ الرِّبْحَ عَلَى مَا لَوْ أَعْطَاهُ إِيَّاهُ عَلَى غَيْرِ ضَمَانٍ. وَإِنْ تَلِفَ الْمَالُ لَمْ أَرَ عَلَى الَّذِي أَخَذَهُ ضَمَانًا، لِأَنَّ شَرْطَ الضَّمَانِ فِي الْقِرَاضِ بَاطِلٌ. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا. وَاشْتَرَطَ عَلَيْهِ أَنْ لَا يَبْتَاعَ بِهِ إِلَّا نَخْلًا أَوْ دَوَابَّ. لِأَجْلِ أَنَّهُ يَطْلُبُ ثَمَرَ النَّخْلِ أَوْ نَسْلَ الدَّوَابِّ. وَيَحْبِسُ رِقَابَهَا، قَالَ مَالِكٌ : لَا يَجُوزُ هَذَا، وَلَيْسَ هَذَا مِنْ سُنَّةِ الْمُسْلِمِينَ فِي الْقِرَاضِ. إِلَّا أَنْ يَشْتَرِيَ ذَلِكَ. ثُمَّ يَبِيعَهُ كَمَا يُبَاعُ غَيْرُهُ مِنَ السِّلَعِ. ¤ قَالَ مَالِكٌ : لَا بَأْسَ أَنْ يَشْتَرِطَ الْمُقَارِضُ عَلَى رَبِّ الْمَالِ غُلَامًا يُعِينُهُ بِهِ. عَلَى أَنْ يَقُومَ مَعَهُ الْغُلَامُ فِي الْمَالِ. إِذَا لَمْ يَعْدُ أَنْ يُعِينَهُ فِي الْمَالِ. لَا يُعِينُهُ فِي غَيْرِهِ.
Imam Malik, may Allah have mercy on him, said that it is not permissible for the owner of the capital to take something specific for himself from the profit, nor is it permissible for the agent (mudarib), and it is not permissible in mudarabah that any condition of sale, rent, loan, or any other favor be attached to it. However, it is permissible that they help each other without any condition, according to the custom. And it is not permissible that either of them stipulates an excess for the other, whether that excess is in gold, silver, food, or any other kind. If such conditions are present in mudarabah, then it will become a hiring (ijarah), and then hiring is not valid except in exchange for a specified, known wage. And it is not permissible in mudarabah to pay the reward for someone’s favor from the mudarabah, nor is it permissible to give the capital of mudarabah as a gift (tawliyah), or to take it oneself. If there is profit in the capital, then both will share the profit according to their condition. If there is no profit or there is a loss, then the agent (mudarib) will not be liable, neither for his own expenses nor for the loss; rather, it will be upon the owner. And mudarabah is valid when the owner of the capital and the agent are pleased with the division of profit, whether half and half, or two-thirds for the owner and one-third for the agent, or three-fourths for the owner and one-fourth for the agent, or less or more than this.
Imam Malik, may Allah have mercy on him, said that if the agent (mudarib) stipulates that the capital should not be taken back from him for so many years, or the owner stipulates that the agent should not return the capital for so many years, then this is not valid. Because there can be no fixed term in mudarabah. When the owner hands over his money to the agent, and the agent does not find it good to trade with it, if the money is present as it is, then the owner should take his money back. If the agent has already bought some goods in exchange for that money, then the owner cannot take those goods, nor can the agent give them, until those goods are sold and converted into cash.
Imam Malik, may Allah have mercy on him, said that it is not permissible for the owner to stipulate to the agent that zakat be given from his share of the profit, nor is it permissible for the owner to stipulate that the agent must buy goods from a particular person.
Imam Malik, may Allah have mercy on him, said that if the owner stipulates a guarantee (of capital) upon the agent, it is not valid. In this case, if there is profit, the agent will not get more than the stipulated share because he had taken the responsibility of loss. If the capital is lost or there is a loss, the agent will not be liable, even if he had agreed to the condition of liability.
Imam Malik, may Allah have mercy on him, said that if the owner stipulates to the agent that, in exchange for the capital, he should buy date trees or animals, and then sell their fruits and offspring, but not sell the animals or the trees, then this is not valid, nor is it the way of mudarabah. However, if he buys those trees or animals and sells them as he sells other goods, then it is valid.
Imam Malik, may Allah have mercy on him, said that if the agent stipulates to the owner that he will buy a slave from the capital who will assist him, then it is valid.
Imam Malik, may Allah have mercy on him, said that if the agent (mudarib) stipulates that the capital should not be taken back from him for so many years, or the owner stipulates that the agent should not return the capital for so many years, then this is not valid. Because there can be no fixed term in mudarabah. When the owner hands over his money to the agent, and the agent does not find it good to trade with it, if the money is present as it is, then the owner should take his money back. If the agent has already bought some goods in exchange for that money, then the owner cannot take those goods, nor can the agent give them, until those goods are sold and converted into cash.
Imam Malik, may Allah have mercy on him, said that it is not permissible for the owner to stipulate to the agent that zakat be given from his share of the profit, nor is it permissible for the owner to stipulate that the agent must buy goods from a particular person.
Imam Malik, may Allah have mercy on him, said that if the owner stipulates a guarantee (of capital) upon the agent, it is not valid. In this case, if there is profit, the agent will not get more than the stipulated share because he had taken the responsibility of loss. If the capital is lost or there is a loss, the agent will not be liable, even if he had agreed to the condition of liability.
Imam Malik, may Allah have mercy on him, said that if the owner stipulates to the agent that, in exchange for the capital, he should buy date trees or animals, and then sell their fruits and offspring, but not sell the animals or the trees, then this is not valid, nor is it the way of mudarabah. However, if he buys those trees or animals and sells them as he sells other goods, then it is valid.
Imam Malik, may Allah have mercy on him, said that if the agent stipulates to the owner that he will buy a slave from the capital who will assist him, then it is valid.
قَالَ مَالِكٌ : لَا يَنْبَغِي لِأَحَدٍ أَنْ يُقَارِضَ أَحَدًا إِلَّا فِي الْعَيْنِ لِأَنَّهُ لَا تَنْبَغِي الْمُقَارَضَةُ فِي الْعُرُوضِ، لِأَنَّ الْمُقَارَضَةَ فِي الْعُرُوضِ إِنَّمَا تَكُونُ عَلَى أَحَدِ وَجْهَيْنِ، إِمَّا أَنْ يَقُولَ لَهُ صَاحِبُ الْعَرْضِ، خُذْ هَذَا الْعَرْضَ فَبِعْهُ. فَمَا خَرَجَ مِنْ ثَمَنِهِ فَاشْتَرِ بِهِ. وَبِعْ عَلَى وَجْهِ الْقِرَاضِ. فَقَدِ اشْتَرَطَ صَاحِبُ الْمَالِ فَضْلًا لِنَفْسِهِ مِنْ بَيْعِ سِلْعَتِهِ، وَمَا يَكْفِيهِ مِنْ مَئُونَتِهَا أَوْ يَقُولَ : اشْتَرِ بِهَذِهِ السِّلْعَةِ وَبِعْ. فَإِذَا فَرَغْتَ فَابْتَعْ لِي مِثْلَ عَرْضِي الَّذِي دَفَعْتُ إِلَيْكَ. فَإِنْ فَضَلَ شَيْءٌ فَهُوَ بَيْنِي وَبَيْنَكَ. وَلَعَلَّ صَاحِبَ الْعَرْضِ أَنْ يَدْفَعَهُ إِلَى الْعَامِلِ فِي زَمَنٍ هُوَ فِيهِ نَافِقٌ. كَثِيرُ الثَّمَنِ. ثُمَّ يَرُدَّهُ الْعَامِلُ حِينَ يَرُدُّهُ وَقَدْ رَخُصَ. فَيَشْتَرِيَهُ بِثُلُثِ ثَمَنِهِ. أَوْ أَقَلَّ مِنْ ذَلِكَ. فَيَكُونُ الْعَامِلُ قَدْ رَبِحَ نِصْفَ مَا نَقَصَ مِنْ ثَمَنِ الْعَرْضِ. فِي حِصَّتِهِ مِنَ الرِّبْحِ. أَوْ يَأْخُذَ الْعَرْضَ فِي زَمَانٍ ثَمَنُهُ فِيهِ قَلِيلٌ. فَيَعْمَلُ فِيهِ حَتَّى يَكْثُرَ الْمَالُ فِي يَدَيْهِ. ثُمَّ يَغْلُو ذَلِكَ الْعَرْضُ وَيَرْتَفِعُ ثَمَنُهُ حِينَ يَرُدُّهُ. فَيَشْتَرِيهِ بِكُلِّ مَا فِي يَدَيْهِ. فَيَذْهَبُ عَمَلُهُ وَعِلَاجُهُ بَاطِلًا، فَهَذَا غَرَرٌ لَا يَصْلُحُ. فَإِنْ جُهِلَ ذَلِكَ. حَتَّى يَمْضِيَ نُظِرَ إِلَى قَدْرِ أَجْرِ الَّذِي دُفِعَ إِلَيْهِ الْقِرَاضُ، فِي بَيْعِهِ إِيَّاهُ، وَعِلَاجِهِ فَيُعْطَاهُ. ثُمَّ يَكُونُ الْمَالُ قِرَاضًا مِنْ يَوْمَ نَضَّ الْمَالُ. وَاجْتَمَعَ عَيْنًا. وَيُرَدُّ إِلَى قِرَاضٍ مِثْلِهِ.
Imam Malik, may Allah have mercy on him, said that mudarabah is only valid in gold and silver, and it is not valid in goods, because in goods, mudarabah will be of two types. One is that the owner of the capital gives goods to the mudarib and says, "Sell this and do mudarabah with its proceeds." This is not valid, because in this the owner of the capital gets a specific benefit, which is that his goods are sold without delay. The second form is that the owner of the capital gives goods to the mudarib and says, "Buy other goods in exchange for these goods and trade with them. When you wish to end the transaction, buy goods similar to those I gave you and return them; whatever remains, we will divide between us." This is also not valid because there is deception in it. It may be that when the owner of the capital gave the goods to the mudarib, they were expensive, then they became cheap, and then at the time of ending the transaction, they became expensive again, so the principal and profit of the mudarib would all be spent in buying them, and the effort and labor of the mudarib would be wasted. Even then, if someone does mudarabah in this way, first the mudarib should be given wages according to the custom for selling those goods, and from the day the capital becomes cash, mudarabah will be established, and at the time of settlement, only that amount of cash will be considered as the principal.
قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا. فَاشْتَرَى بِهِ مَتَاعًا. فَحَمَلَهُ إِلَى بَلَدِ التِّجَارَةِ. فَبَارَ عَلَيْهِ. وَخَافَ النُّقْصَانَ إِنْ بَاعَهُ. فَتَكَارَى عَلَيْهِ إِلَى بَلَدٍ آخَرَ. فَبَاعَ بِنُقْصَانٍ، فَاغْتَرَقَ الْكِرَاءُ أَصْلَ الْمَالِ كُلَّهُ. قَالَ مَالِكٌ : إِنْ كَانَ فِيمَا بَاعَ وَفَاءٌ لِلْكِرَاءِ، فَسَبِيلُهُ ذَلِكَ، وَإِنْ بَقِيَ مِنَ الْكِرَاءِ شَيْءٌ، بَعْدَ أَصْلِ الْمَالِ كَانَ عَلَى الْعَامِلِ. وَلَمْ يَكُنْ عَلَى رَبِّ الْمَالِ مِنْهُ شَيْءٌ يُتْبَعُ بِهِ. وَذَلِكَ أَنَّ رَبَّ الْمَالِ إِنَّمَا أَمَرَهُ بِالتِّجَارَةِ فِي مَالِهِ. فَلَيْسَ لِلْمُقَارَضِ أَنْ يَتْبَعَهُ بِمَا سِوَى ذَلِكَ مِنَ الْمَالِ. وَلَوْ كَانَ ذَلِكَ يُتْبَعُ بِهِ رَبُّ الْمَالِ، لَكَانَ ذَلِكَ دَيْنًا عَلَيْهِ. مِنْ غَيْرِ الْمَالِ الَّذِي قَارَضَهُ فِيهِ، فَلَيْسَ لِلْمُقَارَضِ أَنْ يَحْمِلَ ذَلِكَ عَلَى رَبِّ الْمَالِ.
Imam Malik, may Allah have mercy on him, said that if the mudarib buys goods and takes them to a city, but they do not sell there, and considering it a loss, he takes them to another city, where he sells them at a loss and all the capital is spent on rent, and even some rent remains unpaid, then the mudarib must pay this from his own self; he cannot take it from the rabb-ul-mal.
قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا. فَعَمِلَ فِيهِ فَرَبِحَ، ثُمَّ اشْتَرَى مِنْ رِبْحِ الْمَالِ أَوْ مِنْ جُمْلَتِهِ جَارِيَةً. فَوَطِئَهَا. فَحَمَلَتْ مِنْهُ. ثُمَّ نَقَصَ الْمَالُ، قَالَ مَالِكٌ : إِنْ كَانَ لَهُ مَالٌ، أُخِذَتْ قِيمَةُ الْجَارِيَةِ مِنْ مَالِهِ. فَيُجْبَرُ بِهِ الْمَالُ. فَإِنْ كَانَ فَضْلٌ بَعْدَ وَفَاءِ الْمَالِ. فَهُوَ بَيْنَهُمَا عَلَى الْقِرَاضِ الْأَوَّلِ. وَإِنْ لَمْ يَكُنْ لَهُ وَفَاءٌ، بِيعَتِ الْجَارِيَةُ حَتَّى يُجْبَرَ الْمَالُ مِنْ ثَمَنِهَا. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا فَتَعَدَّى، فَاشْتَرَى بِهِ سِلْعَةً، وَزَادَ فِي ثَمَنِهَا مِنْ عِنْدِهِ، قَالَ مَالِكٌ : صَاحِبُ الْمَالِ بِالْخِيَارِ. إِنْ بِيعَتِ السِّلْعَةُ بِرِبْحٍ أَوْ وَضِيعَةٍ، أَوْ لَمْ تُبَعْ. إِنْ شَاءَ أَنْ يَأْخُذَ السِّلْعَةَ، أَخَذَهَا وَقَضَاهُ مَا أَسْلَفَهُ فِيهَا. وَإِنْ أَبَى كَانَ الْمُقَارَضُ شَرِيكًا لَهُ بِحِصَّتِهِ مِنَ الثَّمَنِ فِي النَّمَاءِ وَالنُّقْصَانِ. بِحِسَابِ مَا زَادَ الْعَامِلُ فِيهَا مِنْ عِنْدِهِ. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ أَخَذَ مِنْ رَجُلٍ مَالًا قِرَاضًا. ثُمَّ دَفَعَهُ إِلَى رَجُلٍ آخَرَ. فَعَمِلَ فِيهِ قِرَاضًا بِغَيْرِ إِذْنِ صَاحِبِهِ : إِنَّهُ ضَامِنٌ لِلْمَالِ. إِنْ نَقَصَ فَعَلَيْهِ النُّقْصَانُ. وَإِنْ رَبِحَ فَلِصَاحِبِ الْمَالِ شَرْطُهُ مِنَ الرِّبْحِ. ثُمَّ يَكُونُ لِلَّذِي عَمِلَ شَرْطُهُ، بِمَا بَقِيَ مِنَ الْمَالِ. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ تَعَدَّى فَتَسَلَّفَ مِمَّا بِيَدَيْهِ مِنَ الْقِرَاضِ مَالًا. فَابْتَاعَ بِهِ سِلْعَةً لِنَفْسِهِ، قَالَ مَالِكٌ : إِنْ رَبِحَ فَالرِّبْحُ عَلَى شَرْطِهِمَا فِي الْقِرَاضِ، وَإِنْ نَقَصَ فَهُوَ ضَامِنٌ لِلنُّقْصَانِ. قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا فَاسْتَسْلَفَ مِنْهُ الْمَدْفُوعُ إِلَيْهِ الْمَالُ مَالًا وَاشْتَرَى بِهِ سِلْعَةً لِنَفْسِهِ إِنَّ صَاحِبَ الْمَالِ بِالْخِيَارِ إِنْ شَاءَ شَرِكَهُ فِي السِّلْعَةِ عَلَى قِرَاضِهَا وَإِنْ شَاءَ خَلَّى بَيْنَهُ وَبَيْنَهَا وَأَخَذَ مِنْهُ رَأْسَ الْمَالِ كُلَّهُ وَكَذَلِكَ يُفْعَلُ بِكُلِّ مَنْ تَعَدَّى.
Imam Malik, may Allah have mercy on him, said that if the mudarib (working partner) trades and earns a profit, then purchases a slave girl from the principal or profit and has intercourse with her, and she becomes pregnant, and then there is a loss in the capital, the loss will be covered from the mudarib’s personal wealth by taking the value of the slave girl; whatever remains will be divided between the mudarib and the owner of the capital according to the agreed condition. If even then the loss is not covered, the slave girl will be sold to cover the loss.
Imam Malik, may Allah have mercy on him, said that if the mudarib commits the fault of unnecessarily increasing the price while purchasing goods, the owner of the capital has the option to either keep those goods and pay only what the mudarib paid in excess of the principal, or to become a partner with the mudarib in that wealth.
Imam Malik, may Allah have mercy on him, said that if the mudarib gives the mudarabah capital to someone else as mudarabah without the permission of the owner of the capital, he will be held liable for the wealth. If there is a loss, the mudarib will pay from his own wealth. If there is a profit, the owner of the capital will take his principal and profit according to the agreed condition, and whatever remains after that will be shared between the mudarib and the mudarib’s mudarib.
Imam Malik, may Allah have mercy on him, said that if the mudarib purchases goods for himself by giving the mudarabah capital as a loan, the owner of the capital has the option to either become a partner in that wealth or to leave that wealth and take back his principal from the mudarib. Similarly, if the mudarib commits a fault, the owner of the capital has the right to take back his wealth.
Imam Malik, may Allah have mercy on him, said that if the mudarib commits the fault of unnecessarily increasing the price while purchasing goods, the owner of the capital has the option to either keep those goods and pay only what the mudarib paid in excess of the principal, or to become a partner with the mudarib in that wealth.
Imam Malik, may Allah have mercy on him, said that if the mudarib gives the mudarabah capital to someone else as mudarabah without the permission of the owner of the capital, he will be held liable for the wealth. If there is a loss, the mudarib will pay from his own wealth. If there is a profit, the owner of the capital will take his principal and profit according to the agreed condition, and whatever remains after that will be shared between the mudarib and the mudarib’s mudarib.
Imam Malik, may Allah have mercy on him, said that if the mudarib purchases goods for himself by giving the mudarabah capital as a loan, the owner of the capital has the option to either become a partner in that wealth or to leave that wealth and take back his principal from the mudarib. Similarly, if the mudarib commits a fault, the owner of the capital has the right to take back his wealth.
قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا إِنَّهُ إِذَا كَانَ الْمَالُ كَثِيرًا يَحْمِلُ النَّفَقَةَ، فَإِذَا شَخَصَ فِيهِ الْعَامِلُ، فَإِنَّ لَهُ أَنْ يَأْكُلَ مِنْهُ، وَيَكْتَسِيَ بِالْمَعْرُوفِ مِنْ قَدْرِ الْمَالِ. وَيَسْتَأْجِرَ مِنَ الْمَالِ إِذَا كَانَ كَثِيرًا لَا يَقْوَى عَلَيْهِ بَعْضَ مَنْ يَكْفِيهِ بَعْضَ مَئُونَتِهِ. وَمِنَ الْأَعْمَالِ أَعْمَالٌ لَا يَعْمَلُهَا الَّذِي يَأْخُذُ الْمَالَ. وَلَيْسَ مِثْلُهُ يَعْمَلُهَا. مِنْ ذَلِكَ تَقَاضِي الدَّيْنِ، وَنَقْلُ الْمَتَاعِ، وَشَدُّهُ وَأَشْبَاهُ ذَلِكَ، فَلَهُ أَنْ يَسْتَأْجِرَ مِنَ الْمَالِ مَنْ يَكْفِيهِ ذَلِكَ. وَلَيْسَ لِلْمُقَارَضِ أَنْ يَسْتَنْفِقَ مِنَ الْمَالِ. وَلَا يَكْتَسِيَ مِنْهُ. مَا كَانَ مُقِيمًا فِي أَهْلِهِ إِنَّمَا يَجُوزُ لَهُ النَّفَقَةُ إِذَا شَخَصَ فِي الْمَالِ. وَكَانَ الْمَالُ يَحْمِلُ النَّفَقَةَ فَإِنْ كَانَ إِنَّمَا يَتَّجِرُ فِي الْمَالِ فِي الْبَلَدِ الَّذِي هُوَ بِهِ مُقِيمٌ، فَلَا نَفَقَةَ لَهُ مِنَ الْمَالِ وَلَا كِسْوَةَ. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا. فَخَرَجَ بِهِ وَبِمَالِ نَفْسِهِ. قَالَ : يَجْعَلُ النَّفَقَةَ مِنَ الْقِرَاضِ، وَمِنْ مَالِهِ عَلَى قَدْرِ حِصَصِ الْمَالِ.
Imam Malik, may Allah have mercy on him, said that if the capital of the mudarabah is substantial and can bear the expenses, then it is permissible for the mudarib, while traveling, to take his food and clothing according to the customary practice from that capital, or to hire someone for labor when he cannot manage the work alone. There are also some tasks that the mudarib himself cannot do, such as demanding payment from debtors, tying up goods, and carrying them along. However, as long as the mudarib remains in his own city, he should not take food or clothing from the mudarabah capital.
Imam Malik, may Allah have mercy on him, said that if the mudarib also takes his personal wealth along with him on the journey, then the travel expenses and provisions should be divided between both capitals.
Imam Malik, may Allah have mercy on him, said that if the mudarib also takes his personal wealth along with him on the journey, then the travel expenses and provisions should be divided between both capitals.
قَالَ مَالِكٌ : فِي رَجُلٍ مَعَهُ مَالٌ قِرَاضٌ فَهُوَ يَسْتَنْفِقُ مِنْهُ، وَيَكْتَسِي إِنَّهُ لَا يَهَبُ مِنْهُ شَيْئًا، وَلَا يُعْطِي مِنْهُ سَائِلًا، وَلَا غَيْرَهُ، وَلَا يُكَافِئُ فِيهِ أَحَدًا، فَأَمَّا إِنِ اجْتَمَعَ هُوَ وَقَوْمٌ فَجَاءُوا بِطَعَامٍ، وَجَاءَ هُوَ بِطَعَامٍ، فَأَرْجُو أَنْ يَكُونَ ذَلِكَ وَاسِعًا، إِذَا لَمْ يَتَعَمَّدْ أَنْ يَتَفَضَّلَ عَلَيْهِمْ، فَإِنْ تَعَمَّدَ ذَلِكَ، أَوْ مَا يُشْبِهُهُ بِغَيْرِ إِذْنِ صَاحِبِ الْمَالِ، فَعَلَيْهِ أَنْ يَتَحَلَّلَ ذَلِكَ مِنْ رَبِّ الْمَالِ، فَإِنْ حَلَّلَهُ ذَلِكَ. فَلَا بَأْسَ بِهِ. وَإِنْ أَبَى أَنْ يُحَلِّلَهُ، فَعَلَيْهِ أَنْ يُكَافِئَهُ بِمِثْلِ ذَلِكَ. إِنْ كَانَ ذَلِكَ شَيْئًا لَهُ مُكَافَأَةٌ.
Imam Malik, may Allah have mercy on him, said that the mudarib does not have the right to give any of the mudarabah wealth as a gift, or to give it to a poor person, or to repay a favor with it. If other people also bring their own food, then the mudarib may also bring his own food and share in it, provided that he does not knowingly add more than necessary. If he does so, then it is necessary to seek permission from the owner of the wealth; if the owner does not give permission, then he must compensate for whatever extra he has spent.
قَالَ مَالِكٌ : الْأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا فَاشْتَرَى بِهِ سِلْعَةً. ثُمَّ بَاعَ السِّلْعَةَ بِدَيْنٍ. فَرَبِحَ فِي الْمَالِ. ثُمَّ هَلَكَ الَّذِي أَخَذَ الْمَالَ. قَبْلَ أَنْ يَقْبِضَ الْمَالَ. قَالَ : إِنْ أَرَادَ وَرَثَتُهُ أَنْ يَقْبِضُوا ذَلِكَ الْمَالَ، وَهُمْ عَلَى شَرْطِ أَبِيهِمْ مِنَ الرِّبْحِ، فَذَلِكَ لَهُمْ. إِذَا كَانُوا أُمَنَاءَ عَلَى ذَلِكَ. فَإِنْ كَرِهُوا أَنْ يَقْتَضُوهُ، وَخَلَّوْا بَيْنَ صَاحِبِ الْمَالِ وَبَيْنَهُ، لَمْ يُكَلَّفُوا أَنْ يَقْتَضُوهُ. وَلَا شَيْءَ عَلَيْهِمْ، وَلَا شَيْءَ لَهُمْ. إِذَا أَسْلَمُوهُ إِلَى رَبِّ الْمَالِ. فَإِنِ اقْتَضَوْهُ. فَلَهُمْ فِيهِ مِنَ الشَّرْطِ وَالنَّفَقَةِ، مِثْلُ مَا كَانَ لِأَبِيهِمْ فِي ذَلِكَ هُمْ فِيهِ بِمَنْزِلَةِ أَبِيهِمْ، فَإِنْ لَمْ يَكُونُوا أُمَنَاءَ عَلَى ذَلِكَ. فَإِنَّ لَهُمْ أَنْ يَأْتُوا بِأَمِينٍ ثِقَةٍ. فَيَقْتَضِي ذَلِكَ الْمَالَ. فَإِذَا اقْتَضَى جَمِيعَ الْمَالِ. وَجَمِيعَ الرِّبْحِ. كَانُوا فِي ذَلِكَ بِمَنْزِلَةِ أَبِيهِمْ. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا عَلَى أَنَّهُ يَعْمَلُ فِيهِ، فَمَا بَاعَ بِهِ مِنْ دَيْنٍ فَهُوَ ضَامِنٌ لَهُ، إِنَّ ذَلِكَ لَازِمٌ لَهُ إِنْ بَاعَ بِدَيْنٍ فَقَدْ ضَمِنَهُ.
Imam Malik, may Allah have mercy on him, said that if the mudarib bought some goods with the mudarabah capital, then sold those goods on credit at a profit, and before the debt was collected the mudarib died, then the heirs of the mudarib have the choice: either they collect the debt and take the place of the mudarib, or they can have the debt settled with the rabb al-mal and separate themselves, in which case they will receive nothing. If the heirs demand and collect the debt, then they will take their profit and expenses from it just as the mudarib would have, provided the heirs are trustworthy. If they are not trustworthy, then a trustworthy person should be appointed to collect the debt and profit, and when it is collected, they will be like the mudarib.
Imam Malik, may Allah have mercy on him, said that if the rabb al-mal stipulated to the mudarib that he should not sell on credit, and if he does, he will be liable, and then the mudarib sold on credit, then he is liable.
Imam Malik, may Allah have mercy on him, said that if the rabb al-mal stipulated to the mudarib that he should not sell on credit, and if he does, he will be liable, and then the mudarib sold on credit, then he is liable.
قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا. وَاسْتَسْلَفَ مِنْ صَاحِبِ الْمَالِ سَلَفًا. أَوِ اسْتَسْلَفَ مِنْهُ صَاحِبُ الْمَالِ سَلَفًا. أَوْ أَبْضَعَ مَعَهُ صَاحِبُ الْمَالِ بِضَاعَةً يَبِيعُهَا لَهُ، أَوْ بِدَنَانِيرَ يَشْتَرِي لَهُ بِهَا سِلْعَةً، قَالَ مَالِكٌ : إِنْ كَانَ صَاحِبُ الْمَالِ إِنَّمَا أَبْضَعَ مَعَهُ، وَهُوَ يَعْلَمُ أَنَّهُ لَوْ لَمْ يَكُنْ مَالُهُ عِنْدَهُ، ثُمَّ سَأَلَهُ مِثْلَ ذَلِكَ فَعَلَهُ، لِإِخَاءٍ بَيْنَهُمَا. أَوْ لِيَسَارَةِ مَئُونَةِ ذَلِكَ عَلَيْهِ. وَلَوْ أَبَى ذَلِكَ عَلَيْهِ لَمْ يَنْزِعْ مَالَهُ مِنْهُ. أَوْ كَانَ الْعَامِلُ إِنَّمَا اسْتَسْلَفَ مِنْ صَاحِبِ الْمَالِ. أَوْ حَمَلَ لَهُ بِضَاعَتَهُ. وَهُوَ يَعْلَمُ أَنَّهُ لَوْ لَمْ يَكُنْ عِنْدَهُ مَالُهُ فَعَلَ لَهُ مِثْلَ ذَلِكَ، وَلَوْ أَبَى ذَلِكَ عَلَيْهِ لَمْ يَرْدُدْ عَلَيْهِ مَالَهُ. فَإِذَا صَحَّ ذَلِكَ مِنْهُمَا جَمِيعًا، وَكَانَ ذَلِكَ مِنْهُمَا عَلَى وَجْهِ الْمَعْرُوفِ، وَلَمْ يَكُنْ شَرْطًا فِي أَصْلِ الْقِرَاضِ، فَذَلِكَ جَائِزٌ لَا بَأْسَ بِهِ. وَإِنْ دَخَلَ ذَلِكَ شَرْطٌ. أوْ خِيفَ أَنْ يَكُونَ إِنَّمَا صَنَعَ ذَلِكَ الْعَامِلُ لِصَاحِبِ الْمَالِ، لِيُقِرَّ مَالَهُ فِي يَدَيْهِ. أَوْ إِنَّمَا صَنَعَ ذَلِكَ صَاحِبُ الْمَالِ، لِأَنْ يُمْسِكَ الْعَامِلُ مَالَهُ، وَلَا يَرُدَّهُ عَلَيْهِ. فَإِنَّ ذَلِكَ لَا يَجُوزُ فِي الْقِرَاضِ. وَهُوَ مِمَّا يَنْهَى عَنْهُ أَهْلُ الْعِلْمِ.
Imam Malik, may Allah have mercy on him, said that if the agent (mudarib) took a loan from the owner of the capital (rabb al-mal), or the owner of the capital took a loan from the agent, or the owner of the capital gave some goods to the agent as merchandise (bida’ah) to sell, or gave some money to buy goods, if these transactions are only due to affection, or because of being light (easy), and the mudarabah transaction has nothing to do with them—meaning, even if there was no mudarabah, they would still do these things for each other—then it is permissible. Otherwise, it is not permissible. The people of knowledge prohibit this.
قَالَ مَالِكٌ : فِي رَجُلٍ أَسْلَفَ رَجُلًا مَالًا، ثُمَّ سَأَلَهُ الَّذِي تَسَلَّفَ الْمَالَ أَنْ يُقِرَّهُ عِنْدَهُ قِرَاضًا، قَالَ مَالِكٌ : لَا أُحِبُّ ذَلِكَ حَتَّى يَقْبِضَ مَالَهُ مِنْهُ، ثُمَّ يَدْفَعَهُ إِلَيْهِ قِرَاضًا إِنْ شَاءَ أَوْ يُمْسِكَهُ. قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا. فَأَخْبَرَهُ أَنَّهُ قَدِ اجْتَمَعَ عِنْدَهُ. وَسَأَلَهُ أَنْ يَكْتُبَهُ عَلَيْهِ سَلَفًا. قَالَ : لَا أُحِبُّ ذَلِكَ. حَتَّى يَقْبِضَ مِنْهُ مَالَهُ، ثُمَّ يُسَلِّفَهُ إِيَّاهُ إِنْ شَاءَ، أَوْ يُمْسِكَهُ. وَإِنَّمَا ذَلِكَ مَخَافَةَ أَنْ يَكُونَ قَدْ نَقَصَ فِيهِ، فَهُوَ يُحِبُّ أَنْ يُؤَخِّرَهُ عَنْهُ. عَلَى أَنْ يَزِيدَهُ فِيهِ مَا نَقَصَ مِنْهُ، فَذَلِكَ مَكْرُوهٌ وَلَا يَجُوزُ وَلَا يَصْلُحُ.
Imam Malik, may Allah have mercy on him, said that if a person has a debt owed by another, and the creditor says to the debtor: "Keep my money with you as a mudarabah (partnership)," then this is not permissible. However, it is allowed that the creditor first recovers his debt, and then, if he wishes, gives it as mudarabah or not. Imam Malik, may Allah have mercy on him, said: If the mudarib (working partner) says to the owner of the capital: "All the money of the mudarabah is with me, but give me this money as a loan," then this is not permissible. Rather, the owner should take back his money, and then, if he wishes, give it as a loan.
قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا. فَعَمِلَ فِيهِ فَرَبِحَ. فَأَرَادَ أَنْ يَأْخُذَ حِصَّتَهُ مِنَ الرِّبْحِ. وَصَاحِبُ الْمَالِ غَائِبٌ. قَالَ : لَا يَنْبَغِي لَهُ أَنْ يَأْخُذَ مِنْهُ شَيْئًا إِلَّا بِحَضْرَةِ صَاحِبِ الْمَالِ، وَإِنْ أَخَذَ شَيْئًا فَهُوَ لَهُ ضَامِنٌ، حَتَّى يُحْسَبَ مَعَ الْمَالِ إِذَا اقْتَسَمَاهُ. ¤ قَالَ مَالِكٌ : لَا يَجُوزُ لِلْمُتَقَارِضَيْنِ أَنْ يَتَحَاسَبَا، وَيَتَفَاصَلَا وَالْمَالُ غَائِبٌ عَنْهُمَا، حَتَّى يَحْضُرَ الْمَالُ فَيَسْتَوْفِي صَاحِبُ الْمَالِ رَأْسَ مَالِهِ، ثُمَّ يَقْتَسِمَانِ الرِّبْحَ عَلَى شَرْطِهِمَا. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ أَخَذَ مَالًا قِرَاضًا. فَاشْتَرَى بِهِ سِلْعَةً. وَقَدْ كَانَ عَلَيْهِ دَيْنٌ. فَطَلَبَهُ غُرَمَاؤُهُ، فَأَدْرَكُوهُ بِبَلَدٍ غَائِبٍ عَنْ صَاحِبِ الْمَالِ. وَفِي يَدَيْهِ عَرْضٌ مُرَبَّحٌ بَيِّنٌ فَضْلُهُ. فَأَرَادُوا أَنْ يُبَاعَ لَهُمُ الْعَرْضُ فَيَأْخُذُوا حِصَّتَهُ مِنَ الرِّبْحِ، قَالَ : لَا يُؤْخَذُ مِنْ رِبْحِ الْقِرَاضِ شَيْءٌ حَتَّى يَحْضُرَ صَاحِبُ الْمَالِ فَيَأْخُذَ مَالَهُ، ثُمَّ يَقْتَسِمَانِ الرِّبْحَ عَلَى شَرْطِهِمَا. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا. فَتَجَرَ فِيهِ فَرَبِحَ. ثُمَّ عَزَلَ رَأْسَ الْمَالِ، وَقَسَمَ الرِّبْحَ. فَأَخَذَ حِصَّتَهُ، وَطَرَحَ حِصَّةَ صَاحِبِ الْمَالِ فِي الْمَالِ. بِحَضْرَةِ شُهَدَاءَ أَشْهَدَهُمْ عَلَى ذَلِكَ. قَالَ : لَا تَجُوزُ قِسْمَةُ الرِّبْحِ إِلَّا بِحَضْرَةِ صَاحِبِ الْمَالِ، وَإِنْ كَانَ أَخَذَ شَيْئًا رَدَّهُ حَتَّى يَسْتَوْفِيَ صَاحِبُ الْمَالِ رَأْسَ مَالِهِ، ثُمَّ يَقْتَسِمَانِ مَا بَقِيَ بَيْنَهُمَا عَلَى شَرْطِهِمَا. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا فَعَمِلَ فِيهِ، فَجَاءَهُ فَقَالَ لَهُ : هَذِهِ حِصَّتُكَ مِنَ الرِّبْحِ، وَقَدْ أَخَذْتُ لِنَفْسِي مِثْلَهُ، وَرَأْسُ مَالِكَ وَافِرٌ عِنْدِي، قَالَ مَالِكٌ : لَا أُحِبُّ ذَلِكَ حَتَّى يَحْضُرَ الْمَالُ كُلُّهُ، فَيُحَاسِبَهُ حَتَّى يَحْصُلَ رَأْسُ الْمَالِ. وَيَعْلَمَ أَنَّهُ وَافِرٌ. وَيَصِلَ إِلَيْهِ ثُمَّ يَقْتَسِمَانِ الرِّبْحَ بَيْنَهُمَا، ثُمَّ يَرُدُّ إِلَيْهِ الْمَالَ إِنْ شَاءَ، أَوْ يَحْبِسُهُ. وَإِنَّمَا يَجِبُ حُضُورُ الْمَالِ، مَخَافَةَ أَنْ يَكُونَ الْعَامِلُ قَدْ نَقَصَ فِيهِ. فَهُوَ يُحِبُّ أَنْ لَا يُنْزَعَ مِنْهُ وَأَنْ يُقِرَّهُ فِي يَدِهِ.
Imam Malik, may Allah have mercy on him, said: If the mudarib (working partner) does business and earns a profit, and then in the absence of the rabb al-mal (capital provider) wishes to take his share from the profit, it is not permissible until the rabb al-mal is present. If he does take it, he will be liable for it.
Imam Malik, may Allah have mercy on him, said: It is not permissible for the mudarib and the rabb al-mal to calculate the profit while the capital is not present; rather, the capital should be brought forth. First, the rabb al-mal should take his principal amount, then the profit should be divided according to the agreed condition.
Imam Malik, may Allah have mercy on him, said: If the mudarib buys some goods and the creditors of the mudarib seize him and say that they will sell this property and take the share of profit that belongs to him, and the rabb al-mal is not present there, then this is not permissible. Rather, when the rabb al-mal is present, he should take his principal amount and then the profit should be divided.
Imam Malik, may Allah have mercy on him, said: If the mudarib does business and earns a profit, then separates the principal amount and divides the profit in the presence of witnesses, this is not permissible. If he does take something, he should return it. When the rabb al-mal comes, he should take his principal amount and then the remainder should be divided.
Imam Malik, may Allah have mercy on him, said: If the mudarib does business and earns a profit, then brings the share of profit belonging to the rabb al-mal and says, "This is your share of the profit, and I have also taken the same amount, and your principal amount is with me," this is not permissible. Rather, the entire capital and the principal and the profit should be brought before the owner, then he has the choice to take his principal amount and keep it, or hand it over to the mudarib.
Imam Malik, may Allah have mercy on him, said: It is not permissible for the mudarib and the rabb al-mal to calculate the profit while the capital is not present; rather, the capital should be brought forth. First, the rabb al-mal should take his principal amount, then the profit should be divided according to the agreed condition.
Imam Malik, may Allah have mercy on him, said: If the mudarib buys some goods and the creditors of the mudarib seize him and say that they will sell this property and take the share of profit that belongs to him, and the rabb al-mal is not present there, then this is not permissible. Rather, when the rabb al-mal is present, he should take his principal amount and then the profit should be divided.
Imam Malik, may Allah have mercy on him, said: If the mudarib does business and earns a profit, then separates the principal amount and divides the profit in the presence of witnesses, this is not permissible. If he does take something, he should return it. When the rabb al-mal comes, he should take his principal amount and then the remainder should be divided.
Imam Malik, may Allah have mercy on him, said: If the mudarib does business and earns a profit, then brings the share of profit belonging to the rabb al-mal and says, "This is your share of the profit, and I have also taken the same amount, and your principal amount is with me," this is not permissible. Rather, the entire capital and the principal and the profit should be brought before the owner, then he has the choice to take his principal amount and keep it, or hand it over to the mudarib.
قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا فَابْتَاعَ بِهِ سِلْعَةً، فَقَالَ لَهُ صَاحِبُ الْمَالِ : بِعْهَا، وَقَالَ الَّذِي أَخَذَ الْمَالَ : لَا أَرَى وَجْهَ بَيْعٍ، فَاخْتَلَفَا فِي ذَلِكَ، قَالَ : لَا يُنْظَرُ إِلَى قَوْلِ وَاحِدٍ مِنْهُمَا، وَيُسْأَلُ عَنْ ذَلِكَ أَهْلُ الْمَعْرِفَةِ وَالْبَصَرِ بِتِلْكَ السِّلْعَةِ، فَإِنْ رَأَوْا وَجْهَ بَيْعٍ بِيعَتْ عَلَيْهِمَا، وَإِنْ رَأَوْا وَجْهَ انْتِظَارٍ انْتُظِرَ بِهَا. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ أَخَذَ مِنْ رَجُلٍ مَالًا قِرَاضًا فَعَمِلَ فِيهِ، ثُمَّ سَأَلَهُ صَاحِبُ الْمَالِ عَنْ مَالِهِ، فَقَالَ : هُوَ عِنْدِي وَافِرٌ، فَلَمَّا آخَذَهُ بِهِ، قَالَ : قَدْ هَلَكَ عِنْدِي مِنْهُ كَذَا وَكَذَا لِمَالٍ يُسَمِّيهِ، وَإِنَّمَا قُلْتُ لَكَ ذَلِكَ لِكَيْ تَتْرُكَهُ عِنْدِي، قَالَ : لَا يَنْتَفِعُ بِإِنْكَارِهِ بَعْدَ إِقْرَارِهِ أَنَّهُ عِنْدَهُ، وَيُؤْخَذُ بِإِقْرَارِهِ عَلَى نَفْسِهِ، إِلَّا أَنْ يَأْتِيَ فِي هَلَاكِ ذَلِكَ الْمَالِ بِأَمْرٍ يُعْرَفُ بِهِ قَوْلُهُ، فَإِنْ لَمْ يَأْتِ بِأَمْرٍ مَعْرُوفٍ أُخِذَ بِإِقْرَارِهِ، وَلَمْ يَنْفَعْهُ إِنْكَارُهُ. ¤ قَالَ مَالِكٌ : وَكَذَلِكَ أَيْضًا لَوْ قَالَ : رَبِحْتُ فِي الْمَالِ كَذَا وَكَذَا، فَسَأَلَهُ رَبُّ الْمَالِ : أَنْ يَدْفَعَ إِلَيْهِ مَالَهُ وَرِبْحَهُ، فَقَالَ : مَا رَبِحْتُ فِيهِ شَيْئًا؟ وَمَا قُلْتُ ذَلِكَ إِلَّا لِأَنْ تُقِرَّهُ فِي يَدِي، فَذَلِكَ لَا يَنْفَعُهُ، وَيُؤْخَذُ بِمَا أَقَرَّ بِهِ، إِلَّا أَنْ يَأْتِيَ بِأَمْرٍ يُعْرَفُ بِهِ قَوْلُهُ وَصِدْقُهُ، فَلَا يَلْزَمُهُ ذَلِكَ. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا فَرَبِحَ فِيهِ رِبْحًا، فَقَالَ الْعَامِلُ : قَارَضْتُكَ عَلَى أَنَّ لِي الثُّلُثَيْنِ، وَقَالَ صَاحِبُ الْمَالِ : قَارَضْتُكَ عَلَى أَنَّ لَكَ الثُّلُثَ، قَالَ مَالِكٌ : الْقَوْلُ قَوْلُ الْعَامِلِ، وَعَلَيْهِ فِي ذَلِكَ، الْيَمِينُ. إِذَا كَانَ مَا قَالَ يُشْبِهُ قِرَاضَ مِثْلِهِ. وَكَانَ ذَلِكَ نَحْوًا مِمَّا يَتَقَارَضُ عَلَيْهِ النَّاسُ. وَإِنْ جَاءَ بِأَمْرٍ يُسْتَنْكَرُ، لَيْسَ عَلَى مِثْلِهِ يَتَقَارَضُ النَّاسُ، لَمْ يُصَدَّقْ وَرُدَّ إِلَى قِرَاضِ مِثْلِهِ. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ أَعْطَى رَجُلًا مِائَةَ دِينَارٍ قِرَاضًا فَاشْتَرَى بِهَا سِلْعَةً. ثُمَّ ذَهَبَ لِيَدْفَعَ إِلَى رَبِّ السِّلْعَةِ الْمِائَةَ دِينَارٍ. فَوَجَدَهَا قَدْ سُرِقَتْ. فَقَالَ رَبُّ الْمَالِ : بِعِ السِّلْعَةَ. فَإِنْ كَانَ فِيهَا فَضْلٌ كَانَ لِي، وَإِنْ كَانَ فِيهَا نُقْصَانٌ كَانَ عَلَيْكَ. لِأَنَّكَ أَنْتَ ضَيَّعْتَ. وَقَالَ الْمُقَارَضُ : بَلْ عَلَيْكَ وَفَاءُ حَقِّ هَذَا، إِنَّمَا اشْتَرَيْتُهَا بِمَالِكَ الَّذِي أَعْطَيْتَنِي، قَالَ مَالِكٌ : يَلْزَمُ الْعَامِلَ الْمُشْتَرِيَ أَدَاءُ ثَمَنِهَا إِلَى الْبَائِعِ، وَيُقَالُ لِصَاحِبِ الْمَالِ الْقِرَاضِ : إِنْ شِئْتَ فَأَدِّ الْمِائَةَ الدِّينَارِ إِلَى الْمُقَارَضِ، وَالسِّلْعَةُ بَيْنَكُمَا. وَتَكُونُ قِرَاضًا عَلَى مَا كَانَتْ عَلَيْهِ الْمِائَةُ الْأُولَى. وَإِنْ شِئْتَ فَابْرَأْ مِنَ السِّلْعَةِ، فَإِنْ دَفَعَ الْمِائَةَ دِينَارٍ إِلَى الْعَامِلِ كَانَتْ قِرَاضًا عَلَى سُنَّةِ الْقِرَاضِ الْأَوَّلِ. وَإِنْ أَبَى كَانَتِ السِّلْعَةُ لِلْعَامِلِ وَكَانَ عَلَيْهِ ثَمَنُهَا. ¤ قَالَ مَالِكٌ : فِي الْمُتَقَارِضَيْنِ إِذَا تَفَاصَلَا فَبَقِيَ بِيَدِ الْعَامِلِ مِنَ الْمَتَاعِ الَّذِي يَعْمَلُ فِيهِ خَلَقُ الْقِرْبَةِ أَوْ خَلَقُ الثَّوْبِ أَوْ مَا أَشْبَهَ ذَلِكَ. قَالَ مَالِكٌ : كُلُّ شَيْءٍ مِنْ ذَلِكَ كَانَ تَافِهًا، لَا خَطْبَ لَهُ، فَهُوَ لِلْعَامِلِ. وَلَمْ أَسْمَعْ أَحَدًا أَفْتَى بِرَدِّ ذَلِكَ. وَإِنَّمَا يُرَدُّ، مِنْ ذَلِكَ الشَّيْءُ الَّذِي لَهُ ثَمَنٌ، وَإِنْ كَانَ شَيْئًا لَهُ اسْمٌ مِثْلُ الدَّابَّةِ أَوِ الْجَمَلِ أَوِ الشَّاذَكُونَةِ. أَوْ أَشْبَاهِ ذَلِكَ مِمَّا لَهُ ثَمَنٌ. فَإِنِّي أَرَى أَنْ يَرُدَّ مَا بَقِيَ عِنْدَهُ مِنْ هَذَا. إِلَّا أَنْ يَتَحَلَّلَ صَاحِبَهُ مِنْ ذَلِكَ.
Imam Malik, may Allah have mercy on him, said that if the mudarib (working partner) bought goods and the rabb-ul-mal (investor) said, "Sell them," and the mudarib said, "It is not appropriate to sell them yet," then they should consult other traders who are skilled in this matter. If they advise selling, then sell them; otherwise, wait.
Imam Malik, may Allah have mercy on him, said that if the mudarib started trading with the mudarabah capital, and then the rabb-ul-mal demanded his money, and the mudarib said, "I have the full amount," but when he went to collect it, the mudarib said, "Some of the money has been lost. Earlier, I said this so that you would leave your money with me," then the statement of the mudarib will not be accepted unless he provides evidence.
Imam Malik, may Allah have mercy on him, said: Similarly, if the mudarib said, "I have earned this much profit," but when the owner demanded the capital and profit, he said, "There was no profit," his statement will not be accepted unless he brings evidence.
Imam Malik, may Allah have mercy on him, said that if the mudarib earned a profit, and then the rabb-ul-mal said, "Two shares of the profit were fixed for me and one share for you," and the mudarib said, "Two shares were fixed for me and one share for you," then the statement of the mudarib will be accepted with an oath, unless it is against the custom, in which case the ruling will be according to the custom.
Imam Malik, may Allah have mercy on him, said that Zaid gave Amr one hundred dinars as mudarabah, and Amr bought goods in exchange for it. When he was about to pay the seller, it was found that the hundred dinars had been stolen. Now the rabb-ul-mal says, "Sell these goods; if there is profit, it is mine, and if there is loss, it is upon you, because you have lost my money." The mudarib says, "You should pay the price of these goods from your own pocket, because I bought them in exchange for your money." The ruling will be that the mudarib should pay the price of the goods to the seller, and the rabb-ul-mal will be told, "If you wish, give one hundred dinars to the mudarib again so that the mudarabah continues; otherwise, you will have no connection with these goods." If the rabb-ul-mal gives the hundred dinars again, the mudarabah will remain as it was; otherwise, the goods will belong to the mudarib.
Imam Malik, may Allah have mercy on him, said that when the rabb-ul-mal and the mudarib separate (i.e., the mudarabah contract ends), but the mudarib still has something left from the mudarabah capital, such as a torn old water skin or a torn old cloth, if the item is of little value and insignificant, it will belong to the mudarib, and there will be no order to return it. If the item is valuable, such as an animal, a camel, or fine Yemeni cloth, then it must be returned, unless the rabb-ul-mal forgives it.
Imam Malik, may Allah have mercy on him, said that if the mudarib started trading with the mudarabah capital, and then the rabb-ul-mal demanded his money, and the mudarib said, "I have the full amount," but when he went to collect it, the mudarib said, "Some of the money has been lost. Earlier, I said this so that you would leave your money with me," then the statement of the mudarib will not be accepted unless he provides evidence.
Imam Malik, may Allah have mercy on him, said: Similarly, if the mudarib said, "I have earned this much profit," but when the owner demanded the capital and profit, he said, "There was no profit," his statement will not be accepted unless he brings evidence.
Imam Malik, may Allah have mercy on him, said that if the mudarib earned a profit, and then the rabb-ul-mal said, "Two shares of the profit were fixed for me and one share for you," and the mudarib said, "Two shares were fixed for me and one share for you," then the statement of the mudarib will be accepted with an oath, unless it is against the custom, in which case the ruling will be according to the custom.
Imam Malik, may Allah have mercy on him, said that Zaid gave Amr one hundred dinars as mudarabah, and Amr bought goods in exchange for it. When he was about to pay the seller, it was found that the hundred dinars had been stolen. Now the rabb-ul-mal says, "Sell these goods; if there is profit, it is mine, and if there is loss, it is upon you, because you have lost my money." The mudarib says, "You should pay the price of these goods from your own pocket, because I bought them in exchange for your money." The ruling will be that the mudarib should pay the price of the goods to the seller, and the rabb-ul-mal will be told, "If you wish, give one hundred dinars to the mudarib again so that the mudarabah continues; otherwise, you will have no connection with these goods." If the rabb-ul-mal gives the hundred dinars again, the mudarabah will remain as it was; otherwise, the goods will belong to the mudarib.
Imam Malik, may Allah have mercy on him, said that when the rabb-ul-mal and the mudarib separate (i.e., the mudarabah contract ends), but the mudarib still has something left from the mudarabah capital, such as a torn old water skin or a torn old cloth, if the item is of little value and insignificant, it will belong to the mudarib, and there will be no order to return it. If the item is valuable, such as an animal, a camel, or fine Yemeni cloth, then it must be returned, unless the rabb-ul-mal forgives it.
قَالَ مَالِكٌ : إِذَا كَانَ لِرَجُلٍ عَلَى رَجُلٍ دَيْنٌ، فَسَأَلَهُ أَنْ يُقِرَّهُ عِنْدَهُ قِرَاضًا، إِنَّ ذَلِكَ يُكْرَهُ حَتَّى يَقْبِضَ مَالَهُ، ثُمَّ يُقَارِضُهُ بَعْدُ أَوْ يُمْسِكُ، وَإِنَّمَا ذَلِكَ مَخَافَةَ أَنْ يَكُونَ أَعْسَرَ بِمَالِهِ، فَهُوَ يُرِيدُ أَنْ يُؤَخِّرَ ذَلِكَ عَلَى أَنْ يَزِيدَهُ فِيهِ. ¤ قَالَ مَالِكٌ : فِي رَجُلٍ دَفَعَ إِلَى رَجُلٍ مَالًا قِرَاضًا فَهَلَكَ بَعْضُهُ، قَبْلَ أَنْ يَعْمَلَ فِيهِ، ثُمَّ عَمِلَ فِيهِ فَرَبِحَ، فَأَرَادَ أَنْ يَجْعَلَ رَأْسَ الْمَالِ بَقِيَّةَ الْمَالِ بَعْدَ الَّذِي هَلَكَ مِنْهُ، قَبْلَ أَنْ يَعْمَلَ فِيهِ، قَالَ مَالِكٌ : لَا يُقْبَلُ قَوْلُهُ، وَيُجْبَرُ رَأْسُ الْمَالِ مِنْ رِبْحِهِ، ثُمَّ يَقْتَسِمَانِ مَا بَقِيَ بَعْدَ رَأْسِ الْمَالِ عَلَى شَرْطِهِمَا، مِنَ الْقِرَاضِ. ¤ قالَ مَالِكٌ : لَا يَصْلُحُ الْقِرَاضُ إِلَّا فِي الْعَيْنِ مِنَ الذَّهَبِ أَوِ الْوَرِقِ، وَلَا يَكُونُ فِي شَيْءٍ مِنَ الْعُرُوضِ، وَالسِّلَعِ، وَمِنَ الْبُيُوعِ مَا يَجُوزُ إِذَا تَفَاوَتَ أَمْرُهُ، وَتَفَاحَشَ رَدُّهُ، فَأَمَّا الرِّبَا فَإِنَّهُ لَا يَكُونُ فِيهِ إِلَّا الرَّدُّ أَبَدًا، وَلَا يَجُوزُ مِنْهُ قَلِيلٌ، وَلَا كَثِيرٌ، وَلَا يَجُوزُ فِيهِ مَا يَجُوزُ فِي غَيْرِهِ، لِأَنَّ اللّٰهَ تَبَارَكَ وَتَعَالَى قَالَ فِي كِتَابِهِ : ﴿وَإِنْ تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ، لَا تَظْلِمُونَ، وَلَا تُظْلَمُونَ﴾.
Imam Malik, may Allah have mercy on him, said: If a person owes a debt to another, and then the debtor says to the creditor: Leave your money with me as a mudarabah (profit-sharing investment), this is not permissible. Rather, the creditor should take back his money, and then he has the choice to give it as mudarabah or to keep it with himself, because if he enters into mudarabah before taking back his money, there is a suspicion of riba (usury) in it, as if the debtor has taken a delay and increased the debt.
Imam Malik, may Allah have mercy on him, said: If a person gave money to another as mudarabah, and then some of that money was lost before starting the trade, and then the mudarib (working partner) traded with the remaining money and earned profit, and now the mudarib wishes to consider the remaining amount after the loss as the capital, and whatever is more than that, to consider it as profit and divide it half and half, then this is not permissible. Rather, after completing the capital, whatever remains should be divided according to the agreed condition.
Imam Malik, may Allah have mercy on him, said: Mudarabah is not valid except with silver and gold, and it is not valid with goods and other things. However, in qirad (another form of partnership) and sales, if the corruption is minor and it is difficult to annul them, then they will be permissible, contrary to riba, which is forbidden whether it is little or much, and is never permissible in any way, because Allah, the Glorious and Exalted, says: "If you repent from riba, then you will get your principal amount; neither do wrong nor be wronged." __QUR_N__
Imam Malik, may Allah have mercy on him, said: If a person gave money to another as mudarabah, and then some of that money was lost before starting the trade, and then the mudarib (working partner) traded with the remaining money and earned profit, and now the mudarib wishes to consider the remaining amount after the loss as the capital, and whatever is more than that, to consider it as profit and divide it half and half, then this is not permissible. Rather, after completing the capital, whatever remains should be divided according to the agreed condition.
Imam Malik, may Allah have mercy on him, said: Mudarabah is not valid except with silver and gold, and it is not valid with goods and other things. However, in qirad (another form of partnership) and sales, if the corruption is minor and it is difficult to annul them, then they will be permissible, contrary to riba, which is forbidden whether it is little or much, and is never permissible in any way, because Allah, the Glorious and Exalted, says: "If you repent from riba, then you will get your principal amount; neither do wrong nor be wronged." __QUR_N__
