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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب المزارعة
Book of Sharecropping
باب: من أباح المزارعة بجزء معلوم مشاع وحمل النهي عنها على التنزيه أو على ما لو تضمن العقد شرطا فاسدا
Chapter: Those who permitted share-cropping for a known common share and took its prohibition as dislike, or as applying when the contract contains an invalid condition
Bayhaqi 11737 — Those who permitted share-cropping for a known common
اُردوEn
أَخْبَرَنَا أَبُو الْفَتْحِ هِلَالُ بْنُ مُحَمَّدِ بْنِ جَعْفَرٍ الْحَفَّارُ، أَخْبَرَنَا الْحُسَيْنُ بْنُ يَحْيَى بْنِ عَيَّاشٍ الْقَطَّانُ، ثنا أَبُو الْأَشْعَثِ، ثنا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ إِسْحَاقَ، ح وَحَدَّثَنَا أَبُو جَعْفَرٍ كَامِلُ بْنُ أَحْمَدَ الْمُسْتَمْلِي، ثنا بِشْرُ بْنُ أَحْمَدَ الِإسْفِرَايِينِيُّ، ثنا دَاوُدُ بْنُ الْحُسَيْنِ الْبَيْهَقِيُّ، ثنا يَحْيَى بْنُ يَحْيَى، ثنا بِشْرُ بْنُ الْمُفَضَّلِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ إِسْحَاقَ، عَنْ أَبِي عُبَيْدَةَ بْنِ مُحَمَّدِ بْنِ عَمَّارٍ، عَنِ الْوَلِيدِ بْنِ أَبِي الْوَلِيدِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّهُ قَالَ: يَغْفِرُ اللهُ لِرَافِعِ بْنِ خَدِيجٍ، أَنَا وَاللهِ كُنْتُ أَعْلَمُ بِالْحَدِيثِ مِنْهُ، إِنَّمَا أَتَى رَجُلَانِ مِنَ الْأَنْصَارِ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَدِ اقْتَتَلَا، فَقَالَ: " إِنْ كَانَ هَذَا شَأْنَكُمْ فَلَا تُكْرُوا الْمَزَارِعَ "، فَسَمِعَ قَوْلَهُ: " لَا تُكْرُوا الْمَزَارِعَ " قَالَ الشَّيْخُ: زَيْدُ بْنُ ثَابِتٍ وَابْنُ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا كَأَنَّهُمَا أَنْكَرَا وَاللهُ أَعْلَمُ إِطْلَاقَ النَّهْيِ عَنْ كِرَاءِ الْمَزَارِعِ، وَعَنَى ابْنُ عَبَّاسٍ بِمَا لَمْ يَنْهَ عَنْهُ مِنْ ذَلِكَ كِرَاءَهَا بِالذَّهَبِ وَالْفِضَّةِ، وَبِمَا لَا غَرَرَ فِيهِ، وَقَدْ قَيَّدَ بَعْضُ الرُّوَاةِ عَنْ رَافِعٍ الْأَنْوَاعَ الَّتِي وَقَعَ النَّهْيُ عَنْهَا، وَبَيَّنَ عِلَّةَ النَّهْيِ وَهِيَ مَا يُخْشَى عَلَى الزَّرْعِ مِنَ الْهَلَاكِ، وَذَلِكَ غَرَرٌ فِي الْعِوَضِ يُوجِبُ فَسَادَ الْعَقْدِ، وَإِنْ كَانَ ابْنُ عَبَّاسٍ عَنَى بِمَا لَمْ يَنْهَ عَنْهُ كِرَاءَهَا بِبَعْضِ مَا يَخْرُجُ مِنْهَا، فَقَدْ رُوِّينَا عَمَّنْ سَمِعَ نَهْيَهُ عَنْهُ، فَالْحُكْمُ لَهُ دُونَهُ، وَقَدْ رُوِّينَا عَنْ زَيْدِ بْنِ ثَابِتٍ مَا يُوَافِقُ رِوَايَةَ رَافِعِ بْنِ خَدِيجٍ وَغَيْرِهِ، فَدَلَّ أَنَّ مَا أَنْكَرَهُ غَيْرُ مَا أَثْبَتَهُ وَاللهُ أَعْلَمُ، ⦗٢٢٣⦘ وَمِنَ الْعُلَمَاءِ مَنْ حَمَلَ أَخْبَارَ النَّهْيِ عَلَى مَا لَوْ وَقَعَتْ بِشُرُوطٍ فَاسِدَةٍ نَحْوَ شَرْطِ الْجَدَاوِلِ وَالْمَاذِيَانَاتِ، وَهِيَ الْأَنْهَارُ، وَهِيَ مَا كَانَ يُشْتَرَطُ عَلَى الزَّارِعِ أَنْ يَزْرَعَهُ عَلَى هَذِهِ الْأَنْهَارِ خَاصَّةً لِرَبِّ الْمَالِ، وَنَحْوُ شَرْطِ الْقُصَارَةِ، وَهِيَ مَا بَقِيَ مِنَ الْحَبِّ فِي السُّنْبُلِ بَعْدَمَا يُدَاسُ، وَيُقَالُ: الْقُصَرَّى، وَنَحْوُ شَرْطِ مَا يَسْقِي الرَّبِيعُ، وَهُوَ النَّهَرُ الصَّغِيرُ مِثْلُ الْجَدْوَلِ وَالسَّرِيِّ وَنَحْوِهِ، وَجَمْعُهُ أَرْبِعَاءُ كَمَا قَالُوا، فَكَانَتْ هَذِهِ وَمَا أَشْبَهَهَا شُرُوطًا شَرَطَهَا رَبُّ الْمَالِ لِنَفْسِهِ خَاصَّةً سِوَى الشَّرْطِ عَلَى النِّصْفِ وَالرُّبُعِ وَالثُّلُثِ، فَيَرَى أَنَّ نَهْيَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الْمُزَارَعَةِ إِنَّمَا كَانَ لِهَذِهِ الشُّرُوطِ؛ لِأَنَّهَا مَجْهُولَةٌ، فَإِذَا كَانَتِ الْحِصَصُ مَعْلُومَةً نَحْوَ النِّصْفِ وَالثُّلُثِ وَالرُّبُعِ، وَكَانَتِ الشُّرُوطُ الْفَاسِدَةُ مَعْدُومَةً، كَانَتِ الْمُزَارَعَةُ جَائِزَةً، وَإِلَى هَذِهِ ذَهَبَ أَحْمَدُ بْنُ حَنْبَلٍ رَحِمَهُ اللهُ، وَأَبُو عُبَيْدٍ، وَمُحَمَّدُ بْنُ إِسْحَاقَ بْنِ خُزَيْمَةَ، وَغَيْرُهُمْ مِنْ أَهْلِ الْحَدِيثِ، وَإِلَيْهِ ذَهَبَ أَبُو يُوسُفَ وَمُحَمَّدُ بْنُ الْحَسَنِ مِنْ أَصْحَابِ الرَّأْيِ، وَالْأَحَادِيثُ الَّتِي مَضَتْ فِي مُعَامَلَةِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَهْلَ خَيْبَرَ بِشَرْطِ مَا يَخْرُجُ مِنْهَا مِنْ ثَمَرٍ أَوْ زَرْعٍ دَلِيلٌ لَهُمْ فِي هَذِهِ الْمَسْأَلَةِ، وَضَعَّفَ أَحْمَدُ بْنُ حَنْبَلٍ حَدِيثَ رَافِعِ بْنِ خَدِيجٍ وَقَالَ: هُوَ كَثِيرُ الْأَلْوَانِ، يُرِيدُ مَا أَشَرْنَا إِلَيْهِ مِنَ الِاخْتِلَافِ عَلَيْهِ فِي إِسْنَادِهِ وَمَتْنِهِ.
It is narrated from Sayyiduna Zayd bin Thabit (may Allah be pleased with him) that he said: May Allah Almighty forgive Sayyiduna Rafi' (may Allah be pleased with him); by Allah, I know the hadith better than him. Two men of the Ansar came to him (peace and blessings be upon him), and they had been fighting. He (peace and blessings be upon him) said: "If this is your situation, then do not rent out the fields." Sayyiduna Rafi' (may Allah be pleased with him) heard these words: 'Do not rent out the farmland.'
The Shaykh said: Sayyiduna Zayd bin Thabit and Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) both objected, and Allah knows best, to the prohibition of renting out farmland being unrestricted. What Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) meant by what was not forbidden is renting it for gold, silver and something in which there is no uncertainty (gharar). Some of the narrators from Sayyiduna Rafi' (may Allah be pleased with him) have specified the kinds on which the prohibition fell, and explained the reason for the prohibition, which is the fear of the crop being destroyed; for that is uncertainty, which renders the contract invalid. And if what Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) meant by what was not forbidden is renting it for part of its produce, then we have narrated (the prohibition) from those who heard him (peace and blessings be upon him) forbid it, so the ruling goes with them, not with him. We have also narrated from Sayyiduna Zayd bin Thabit (may Allah be pleased with him) what agrees with the narration of Sayyiduna Rafi' bin Khadij (may Allah be pleased with him) and others; this is proof that what he objected to is something other than what he affirmed, and Allah knows best. Some scholars have taken the hadiths of prohibition to refer to muzara'ah with invalid conditions, such as stipulating to the cultivator the channels and the streams, that the crop along these streams is for the owner alone. Likewise the condition of qusarah: the grain that remains in the ear after threshing is called qusarra. Likewise the condition of what a small stream irrigates, such as channels and the like, as they said. These conditions, and those resembling them, the owner stipulated exclusively for himself, besides the half, quarter or third. So they hold that the Prophet (peace and blessings be upon him) forbade muzara'ah because of these conditions. When the shares are known, such as a half, a quarter or a third, the invalid conditions are absent and muzara'ah becomes permissible. This is the position of Imam Ahmad bin Hanbal (may Allah have mercy on him), and it was adopted by Abu Ubayd, Muhammad bin Ishaq bin Khuzaymah and other people of hadith, and by Imam Abu Yusuf (may Allah have mercy on him) and Muhammad bin al-Hasan, who are among the people of opinion (ashab al-ra'y). The hadiths of the Prophet (peace and blessings be upon him) concerning (his dealing with) the people of Khaybar for half of the yield, which he set on their fruit and crops so that grain would come from them, are evidence in this issue. Imam Ahmad bin Hanbal (may Allah have mercy on him) declared the hadith of Rafi' bin Khadij weak and said that there is much variation in it, referring to what we have pointed out: that there is variation in its text and chain.
The Shaykh said: Sayyiduna Zayd bin Thabit and Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) both objected, and Allah knows best, to the prohibition of renting out farmland being unrestricted. What Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) meant by what was not forbidden is renting it for gold, silver and something in which there is no uncertainty (gharar). Some of the narrators from Sayyiduna Rafi' (may Allah be pleased with him) have specified the kinds on which the prohibition fell, and explained the reason for the prohibition, which is the fear of the crop being destroyed; for that is uncertainty, which renders the contract invalid. And if what Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) meant by what was not forbidden is renting it for part of its produce, then we have narrated (the prohibition) from those who heard him (peace and blessings be upon him) forbid it, so the ruling goes with them, not with him. We have also narrated from Sayyiduna Zayd bin Thabit (may Allah be pleased with him) what agrees with the narration of Sayyiduna Rafi' bin Khadij (may Allah be pleased with him) and others; this is proof that what he objected to is something other than what he affirmed, and Allah knows best. Some scholars have taken the hadiths of prohibition to refer to muzara'ah with invalid conditions, such as stipulating to the cultivator the channels and the streams, that the crop along these streams is for the owner alone. Likewise the condition of qusarah: the grain that remains in the ear after threshing is called qusarra. Likewise the condition of what a small stream irrigates, such as channels and the like, as they said. These conditions, and those resembling them, the owner stipulated exclusively for himself, besides the half, quarter or third. So they hold that the Prophet (peace and blessings be upon him) forbade muzara'ah because of these conditions. When the shares are known, such as a half, a quarter or a third, the invalid conditions are absent and muzara'ah becomes permissible. This is the position of Imam Ahmad bin Hanbal (may Allah have mercy on him), and it was adopted by Abu Ubayd, Muhammad bin Ishaq bin Khuzaymah and other people of hadith, and by Imam Abu Yusuf (may Allah have mercy on him) and Muhammad bin al-Hasan, who are among the people of opinion (ashab al-ra'y). The hadiths of the Prophet (peace and blessings be upon him) concerning (his dealing with) the people of Khaybar for half of the yield, which he set on their fruit and crops so that grain would come from them, are evidence in this issue. Imam Ahmad bin Hanbal (may Allah have mercy on him) declared the hadith of Rafi' bin Khadij weak and said that there is much variation in it, referring to what we have pointed out: that there is variation in its text and chain.
