موطا امام مالك رواية يحييٰ
Muwatta Imam Malik (Riwayat Yahya)
كتاب القراضBook: On the Explanation of Qirad (Profit-Sharing)
بَابُ مَا لَا يَجُوزُ مِنَ الشَّرْطِ فِي الْقِرَاضِ
Impermissible conditions in Qirad (investment partnership)
Hadith 1401Q12
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.
