Hadith 3959

قَالَ أَبُو عَبْد الرَّحْمَنِ : كِتَابَةُ مُزَارَعَةٍ عَلَى أَنَّ الْبَذْرَ وَالنَّفَقَةَ عَلَى صَاحِبِ الْأَرْضِ وَلِلْمُزَارِعِ رُبُعُ مَا يُخْرِجُ اللَّهُ عَزَّ وَجَلَّ مِنْهَا ، هَذَا كِتَابٌ كَتَبَهُ فُلَانُ بْنُ فُلَانِ بْنِ فُلَانٍ فِي صِحَّةٍ مِنْهُ ، وَجَوَازِ أَمْرٍ لِفُلَانِ بْنِ فُلَانٍ إِنَّكَ دَفَعْتَ إِلَيَّ جَمِيعَ أَرْضِكَ الَّتِي بِمَوْضِعِ كَذَا فِي مَدِينَةِ كَذَا مُزَارَعَةً وَهِيَ الْأَرْضُ الَّتِي تُعْرَفُ بِكَذَا وَتَجْمَعُهَا حُدُودٌ أَرْبَعَةٌ يُحِيطُ بِهَا كُلِّهَا وَأَحَدُ تِلْكَ الْحُدُودِ بِأَسْرِهِ لَزِيقُ كَذَا ، وَالثَّانِي وَالثَّالِثُ وَالرَّابِعُ دَفَعْتَ إِلَيَّ جَمِيعَ أَرْضِكَ هَذِهِ الْمَحْدُودَةِ فِي هَذَا الْكِتَابِ بِحُدُودِهَا الْمُحِيطَةِ بِهَا وَجَمِيعِ حُقُوقِهَا وَشِرْبِهَا وَأَنْهَارِهَا وَسَوَاقِيهَا أَرْضًا بَيْضَاءَ فَارِغَةً لَا شَيْءَ فِيهَا مِنْ غَرْسٍ ، وَلَا زَرْعٍ سَنَةً تَامَّةً أَوَّلُهَا مُسْتَهَلَّ شَهْرِ كَذَا مِنْ سَنَةِ كَذَا وَآخِرُهَا انْسِلَاخُ شَهْرِ كَذَا مِنْ سَنَةِ كَذَا عَلَى أَنْ أَزْرَعَ جَمِيعَ هَذِهِ الْأَرْضِ الْمَحْدُودَةِ فِي هَذَا الْكِتَابِ الْمَوْصُوفُ مَوْضِعُهَا فِيهِ هَذِهِ السَّنَةَ الْمُؤَقَّتَةَ فِيهَا مِنْ أَوَّلِهَا إِلَى آخِرِهَا كُلَّ مَا أَرَدْتُ وَبَدَا لِي أَنْ أَزْرَعَ فِيهَا مِنْ حِنْطَةٍ ، وَشَعِيرٍ ، وَسَمَاسِمَ ، وَأُرْزٍ ، وَأَقْطَانٍ ، وَرِطَابٍ ، وَبَاقِلَّا ، وَحِمَّصٍ ، وَلُوبْيَا ، وَعَدَسٍ ، وَمَقَاثِي ، وَمَبَاطِيخَ ، وَجَزَرٍ ، وَشَلْجَمٍ ، وَفُجْلٍ ، وَبَصَلٍ ، وَثُومٍ ، وَبُقُولٍ ، وَرَيَاحِينَ ، وَغَيْرِ ذَلِكَ مِنْ جَمِيعِ الْغَلَّاتِ شِتَاءً وَصَيْفًا بِبُزُورِكَ ، وَبَذْرِكَ وَجَمِيعُهُ عَلَيْكَ دُونِي عَلَى أَنْ أَتَوَلَّى ذَلِكَ بِيَدِي وَبِمَنْ أَرَدْتُ مِنْ أَعْوَانِي وَأُجَرَائِي وَبَقَرِي وَأَدَوَاتِي وَإِلَى زِرَاعَةِ ذَلِكَ وَعِمَارَتِهِ وَالْعَمَلِ بِمَا فِيهِ نَمَاؤُهُ وَمَصْلَحَتُهُ وَكِرَابُ أَرْضِهِ وَتَنْقِيَةُ حَشِيشِهَا ، وَسَقْيِ مَا يُحْتَاجُ إِلَى سَقْيِهِ مِمَّا زُرِعَ ، وَتَسْمِيدِ مَا يُحْتَاجُ إِلَى تَسْمِيدِهِ ، وَحَفْرِ سَوَاقِيهِ وَأَنْهَارِهِ وَاجْتِنَاءِ مَا يُجْتَنَى مِنْهُ وَالْقِيَامِ بِحَصَادِ مَا يُحْصَدُ مِنْهُ وَجَمْعِهِ وَدِيَاسَةِ مَا يُدَاسُ مِنْهُ وَتَذْرِيَتِهِ بِنَفَقَتِكَ عَلَى ذَلِكَ كُلِّهِ دُونِي وَأَعْمَلَ فِيهِ كُلِّهِ بِيَدِي وَأَعْوَانِي دُونَكَ عَلَى أَنَّ لَكَ مِنْ جَمِيعِ مَا يُخْرِجُ اللَّهُ عَزَّ وَجَلَّ مِنْ ذَلِكَ كُلِّهِ فِي هَذِهِ الْمُدَّةِ الْمَوْصُوفَةِ فِي هَذَا الْكِتَابِ مِنْ أَوَّلِهَا إِلَى آخِرِهَا فَلَكَ ثَلَاثَةُ أَرْبَاعِهِ بِحَظِّ أَرْضِكَ وَشِرْبِكَ وَبَذْرِكَ وَنَفَقَاتِكَ وَلِي الرُّبُعُ الْبَاقِي مِنْ جَمِيعِ ذَلِكَ بِزِرَاعَتِي وَعَمَلِي وَقِيَامِي عَلَى ذَلِكَ بِيَدِي وَأَعْوَانِي وَدَفَعْتَ إِلَيَّ جَمِيعَ أَرْضِكَ هَذِهِ الْمَحْدُودَةِ فِي هَذَا الْكِتَابِ بِجَمِيعِ حُقُوقِهَا وَمَرَافِقِهَا ، وَقَبَضْتُ ذَلِكَ كُلَّهُ مِنْكَ يَوْمَ كَذَا مِنْ شَهْرِ كَذَا مِنْ سَنَةِ كَذَا فَصَارَ جَمِيعُ ذَلِكَ فِي يَدِي لَكَ لَا مِلْكَ لِي فِي شَيْءٍ مِنْهُ وَلَا دَعْوَى وَلَا طَلِبَةَ إِلَّا هَذِهِ الْمُزَارَعَةَ الْمَوْصُوفَةَ فِي هَذَا الْكِتَابِ فِي هَذِهِ السَّنَةِ الْمُسَمَّاةِ فِيهِ ، فَإِذَا انْقَضَتْ فَذَلِكَ كُلُّهُ مَرْدُودٌ إِلَيْكَ وَإِلَى يَدِكَ وَلَكَ أَنْ تُخْرِجَنِي بَعْدَ انْقِضَائِهَا مِنْهَا وَتُخْرِجَهَا مِنْ يَدِي وَيَدِ كُلِّ مَنْ صَارَتْ لَهُ فِيهَا يَدٌ بِسَبَبِي أَقَرَّ فُلَانٌ وَفُلَانٌ ، وَكُتِبَ هَذَا الْكِتَابُ نُسْخَتَيْنِ .
Abdur Rahman (Nasa’i) says: Sharecropping agreements should be written in such a way that the seed and its expenses will be borne by the landowner, and the cultivator will receive a quarter of the produce granted by Allah from the crop 1. This is the document which so-and-so son of so-and-so wrote for so-and-so son of so-and-so, written in a state of health and soundness, and at a time when its rulings are enforceable. You have given me all your land, which is at such-and-such place in such-and-such area, on sharecropping, and this is the land identified as follows: its boundaries are that one of them is adjacent to such-and-such place, and likewise the second, third, and fourth boundaries are described. You have given me all your land with all the boundaries mentioned in this document. And you have given all its rights, its water, its canals, and its drains, a land that is empty of everything, with no crops or plants in it, for a full year, which will begin from the start of such-and-such month of such-and-such year, and this agreement will end at the conclusion of such-and-such month of such-and-such year. On the condition that I have taken this entire land, whose boundaries are mentioned in this agreement and which is in such-and-such place, for the specified year from beginning to end for cultivation, and in it I will cultivate whatever and whenever I wish. Wheat, barley, sesame, rice, cotton, dates, greens, chickpeas, beans, lentils, cucumber, melon, carrots, turnips, radish, onions, garlic, or greens or vine flowers, etc., that is, all summer and winter grains, in such a way that the seed will be yours and all the labor will be mine, by my own hand or by whomever I wish among my friends, laborers, and oxen and ploughs, etc. I will cultivate it, develop it, and do such work that it grows and remains proper; I will plough the land, clear its weeds. For the growing crop that needs water, I will irrigate it, and where fertilizer is needed, I will apply fertilizer, I will dig its drains and canals, and I will pick whatever fruit needs to be picked. And whatever crop needs to be harvested, I will harvest and gather it, and whatever harvest needs to be cut, I will have it cut, and whatever expenses are incurred will be on you, not on me, and all this work I will do with my own hand or through my helpers, not with your help, on the condition that during the entire period mentioned in this agreement from beginning to end, whatever Allah causes to grow from this field, three-quarters will be for you, because the land was yours, the seed was yours, and the expenses were yours, and for me, the remaining quarter will be for the reason that I cultivated, worked, and completed it with my own hand and the hands of my helpers, and you handed over to me the entire land whose boundaries are mentioned in this agreement, with all its rights and requirements, and I took this land from you into my possession, from such-and-such day of such-and-such month of such-and-such year. So this entire land is in my hands, which is yours; I have no ownership in it, nor any claim, nor any demand, except for the crop and produce mentioned in this agreement for the specified year, and when the period is completed, the entire land will be returned to you, it will be in your hands, and after the period has passed, you will have the right to remove me from it and take it from my hands and from the hands of anyone who had any involvement in it because of me. So-and-so and so-and-so agreed to this, and two copies of the agreement were written.
أَخْبَرَنَا الْحُسَيْنُ بْنُ مُحَمَّدٍ ، قَالَ : حَدَّثَنَا إِسْمَاعِيل بْنُ إِبْرَاهِيمَ ، قَالَ : حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ إِسْحَاق ، عَنْ أَبِي عُبَيْدَةَ بْنِ مُحَمَّدٍ ، عَنِ الْوَلِيدِ بْنِ أَبِي الْوَلِيدِ ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ ، قَالَ : قَالَ زَيْدُ بْنُ ثَابِتٍ : يَغْفِرُ اللَّهُ لِرَافِعِ بْنِ خَدِيجٍ ، أَنَا وَاللَّهِ أَعْلَمُ بِالْحَدِيثِ مِنْهُ ، إِنَّمَا كَانَا رَجُلَيْنِ اقْتَتَلَا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنْ كَانَ هَذَا شَأْنُكُمْ فَلَا تُكْرُوا الْمَزَارِعَ " . فَسَمِعَ قَوْلَهُ : " لَا تُكْرُوا الْمَزَارِعَ " .
´It was narrated that 'Urwah bin Az-Zubair said:` "Zaid bin Thabit said: 'May Allah forgive Rafi' bin Khadij. By Allah, I have more knowledge of the Hadith than him. We were two men who fought and the Messenger of Allah said: If this is how it is between you, then do not lease land. And he only heard the words: Do not lease land.'"
Hadith Reference سنن نسائي / كتاب المزارعة / 3959
Hadith Grading الألبانی: ضعيف  |  زبیر علی زئی: إسناده حسن
Hadith Takhrij «سنن ابی داود/البیوع 31 (3390)، سنن ابن ماجہ/ الرہون 10(2461)، (تحفة الأشراف: 3730)، مسند احمد (5/182، 187) (ضعیف) (اس کے راوی ’’ابو عبیدة‘‘ لین الحدیث ہیں اور ’’الولید بن ابی الولید‘‘ ضعیف ہیں)»
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
(1) Thus, one of the reasons for prohibiting the prevalent sharecropping (batai) of that era was that it led to disputes. And the Prophet (sallallahu alayhi wa sallam) strongly disliked quarrels; therefore, if there is a form of sharecropping that does not become a cause of dispute or quarrel, then there is no harm in it, just as sharecropping is practiced nowadays. And this is the correct view.

(2) Imam al-Nasa’i (rahimahullah) has transmitted the narration of Rafi‘ ibn Khadij (radi Allahu anhu) regarding sharecropping in detail with various chains of transmission so that all particulars may become known. From reading all these narrations, the same conclusion is reached as is at the beginning of the Book of al-Muzara‘ah, and it is also mentioned separately in hadiths: 3892, 3893, 3898, 3904, 3921, 3925, 3933, and 3943. Although some brief hadiths may cause misunderstanding, it is an established principle that a legal verdict (fatwa) cannot be based on just one or two narrations; rather, all the hadiths related to the issue must be considered together to derive a conclusion, and then, in light of that, the various narrations should be reconciled.

(3) From the previous detailed narrations, it is also understood that the narration of Rafi‘ ibn Khadij (radi Allahu anhu), which is central to this chapter, contains significant irregularity (idtirab)—both in terms of chain of transmission and in text—but reconciliation is possible; therefore, the narration is essentially authentic. Irregularity only affects the authenticity of a narration when reconciliation is not possible. The aforementioned documentation applies in the case where the seed and expenses are agreed to be borne by the landowner, and a 1:3 ratio is fixed in the produce, but it is not necessary that every sharecropping arrangement be like this. It is also possible that both the seed and expenses are shared, and the share is half and half, as is customary among us. Or, all the seed and expenses may be borne by the sharecropper (muzari‘), and his share in the produce may be greater than that of the landowner. In short, whatever conditions they mutually agree upon will be valid, provided that there is no injustice or coercion upon either party.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3959
Hafiz Abu Yahya Nurpuri
Fiqh al-Hadith
↰ Sayyiduna Zayd ibn Thabit radi Allahu anhu thought that Sayyiduna Rafi‘ ibn Khadij radi Allahu anhu considered the prohibition in the hadith regarding renting out land to be absolute, and that in his view, every kind of contract (mu‘amalah) of this nature was impermissible. For this reason, after hearing the hadith from him, Sayyiduna ‘Abdullah ibn ‘Umar radi Allahu anhuma abandoned such contracts. However, as we have mentioned earlier, Sayyiduna Rafi‘ ibn Khadij radi Allahu anhu also considered the prohibition in this hadith to be specific to cases involving injustice and excess. He too considered it permissible to lease land in exchange for cash payment. It is thus clear that, according to Sayyiduna Zayd ibn Thabit radi Allahu anhu as well, this hadith is not absolute, and not every kind of contract of this nature is impermissible.
Source: Monthly Magazine al-Sunnah Jhelum, Issue No. 22, Page: 39
Shaykh Umar Farooq Saeedi
Benefits and Issues:
It is a fact that concealment, ambiguity, deception, or the presence of harm in any matter creates dispute.
Therefore, in order to avoid this, in sharecropping (muzara‘ah), the transaction should be open, transparent, clear, and in accordance with the conditions of the Shari‘ah.
Otherwise, it is better not to enter into such a transaction at all.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3390