Haramun ne gaba ɗaya a yi hayar ƙasa don noma, ko ƙasar ta kasance Kharajiyyah ce ko ‘Ushriyyah. Haka nan, ba a halatta hadin gonar ɗan lokaci (muzara‘a) ba. Musaaqa (hayar itatuwa don kason amfaninsu) kuwa halal ce ba tare da wani sharaɗi ba.

It is completely prohibited to rent land for agriculture, irrespective of whether the land was Kharajiyyah or ‘Ushriyyah. Likewise, temporary share-cropping is also prohibited. Musaaqa (renting trees for a portion of their yields) is permitted without restriction.

Akwai hujjoji da dama game da wannan maudu'i, kuma dukkansu suna ambaton haramcin hayar ƙasa; an ruwaito daga Rafi' bin Khadij cewa ya ce:

There are several evidences for the article, and all of them mention the prohibition of renting land; it is narrated from Rafi’ Bin Khadij who said:

. فَذَكَرَ أَنَّ بعَْضَ عُمُومَتِهِ أَتَاهُ فَقَالَ: نهََى ،كُنَّا نَُُابِرُ عَلَى عَهْدِ رَسُولِ اللَّهِ « أَنْفَعُ لَنَا وَأَنْفَعُ. قَالَ: قُلْ نَا: عَنْ أَمْرٍ كَانَ لَنَا نَافِعاً، وَطَوَاعِيَةُ رَسُولِ اللهِ رَسُولُ اللَّهِ مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيُزْرِعْهَا أَخَاهُ، وَلا :وَمَا ذَاكَ؟ قَالَ: قَالَ رَسُولُ اللَّهِ » يُكَارِيهَا بِثلُُثٍ وَلا بِرُبُعٍ وَلا بِطَعَامٍ مُسَمًّى .

. فَذَكَرَ أَنَّ بعَْضَ عُمُومَتِهِ أَتَاهُ فَقَالَ: نهََى ،كُنَّا نَُُابِرُ عَلَى عَهْدِ رَسُولِ اللَّهِ « أَنْفَعُ لَنَا وَأَنْفَعُ. قَالَ: قُلْ نَا: عَنْ أَمْرٍ كَانَ لَنَا نَافِعاً، وَطَوَاعِيَةُ رَسُولِ اللهِ رَسُولُ اللَّهِ مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيُزْرِعْهَا أَخَاهُ، وَلا :وَمَا ذَاكَ؟ قَالَ: قَالَ رَسُولُ اللَّهِ » يُكَارِيهَا بِثلُُثٍ وَلا بِرُبُعٍ وَلا بِطَعَامٍ مُسَمًّى .

"Mun kasance muna ɗaukar mutane aiki su noma ƙasa don wani kaso daga amfanin gonar. Sai ya ce, wani kawunsa ya zo gare shi ya ce: Manzon Allah ﷺ ya hana mu wani aiki mai amfani a gare mu. Amma biyayya ga Allah (SWT) da Manzonsa ﷺ ta fi amfani a gare mu. Muka ce: Menene wannan? Ya ce: Manzon Allah ﷺ ya ce: Duk wanda yake da ƙasa, ya noma ta, ko kuma ya ba wa ɗan'uwansa ya noma ta. Kada ya yi hayarta don kashi ɗaya cikin uku ko kashi ɗaya cikin huɗu (na amfanin), ko don wani ƙayyadadden adadin amfani." (Abu Dawud ne ya ruwaito shi). An karɓo daga Ibn Umar, wanda ya ce:

“We used to employ people to till land for a share of its produce. He then maintained that, one of his uncles came to him and said: The Messenger of Allah (pbuh) (saw) forbade us from a work beneficial to us. But obedience to Allah (swt) and His Messenger (pbuh) (saw) is more beneficial to us. We asked : What is that? He said: The Messenger of Allah (pbuh) (saw) said: If anyone has land, he should cultivate it, or lend it to his brother for cultivation. He should not rent it for a third or a quarter (of the produce) or for specified among of produce.” (reported by Abu Dawud). It is narrated from Ibn Umar who said:

. مَا كُنَّا نرََى بِالْمُزَارَعَةِ بَأْساً حَتََّّ سََِعْنَا رَافِعَ بْنَ خَدِيجٍ يقَُولُ: نهََى رَسُولُ اللهِ « » عَنْهَا .

. مَا كُنَّا نرََى بِالْمُزَارَعَةِ بَأْساً حَتََّّ سََِعْنَا رَافِعَ بْنَ خَدِيجٍ يقَُولُ: نهََى رَسُولُ اللهِ « » عَنْهَا .

"Ba mu taɓa ganin wata matsala a cikin noman rabi ba, sai muka ji Rafi' bn Khadij yana cewa Manzon Allah ﷺ ya hana shi" (Ibn Qudamah ya ruwaito shi a cikin Al-Mughni, haka kuma Muslim da Al-Shafi'i, tare da ɗan bambanci). Jabir ya ce: «Manzon Allah ﷺ ya hana al-mukhabara.»

“We didn’t use to see any problem with share-cropping until we heard Raafi’ Bin Khadij say that the Messenger of Allah (pbuh) forbade it” (reported by Ibn Qudamah in Al-Mughni and also by Muslim and Al-Shafi’i with slight differences). Jabir said: .» عَنْ الْمُخَابرََة نهََى رَسُولُ اللَّهِ «.

"Manzon Allah ﷺ ya hana Al-Mukhabarah" (Muslim ne ya ruwaito shi), kuma Al-Mukharabah ita ce noma da rabon amfanin gona (share-cropping). Al-Bukhari ya ruwaito daga Jabir cewa: "Mun kasance muna yin noma da rabon amfanin gona, muna ba da sulusi da rubu'i da rabi, sai Annabi ﷺ ya ce..."

“The Messenger of Allah (pbuh) forbade Al-Mukhabarah” (reported by Muslim), and the Mukharabah is share-cropping. Al- Bukhari narrated on the authority of Jabir: “We used to engage in share-cropping, giving a third and a quarter and a half, and so the Prophet said:

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا، فَإِنْ لََْ يفَْعَلْ ف لْيُمْسِكْ أَرْضَه « .

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا، فَإِنْ لََْ يفَْعَلْ ف لْيُمْسِكْ أَرْضَه « .

"Duk wanda yake da fili, to ya noma shi ko kuma ya ba wani ya noma, idan kuma bai yi haka ba, to a karbe shi daga hannunsa." Abu Dawud ya ruwaito daga Zaid b. Thabit, wanda ya ce:

“Whoever has land, then he should cultivate it or grant it to someone else, and if he does not do that, then it is taken from him””. Abu Dawud narrated from Zayd b. Thabit who said:

. عَنْ الْمُخَابرََةِ، قُلْتُ : وَمَا الْمُخَابرََةُ؟ قَالَ: أَنْ تَأْخُذَ الأَرْضَ نهََى رَسُولُ اللَّهِ « ،» بِنِصْفٍ أَوْ ثلُُثٍ أَوْ رُبْعٍ .

. عَنْ الْمُخَابرََةِ، قُلْتُ : وَمَا الْمُخَابرََةُ؟ قَالَ: أَنْ تَأْخُذَ الأَرْضَ نهََى رَسُولُ اللَّهِ « ،» بِنِصْفٍ أَوْ ثلُُثٍ أَوْ رُبْعٍ .

"Manzon Allah ﷺ ya hana Al-Mukhabarah. Na tambaya – menene Al-Mukhabarah? Ya ce: aiki a kan ƙasa don rabin amfaninta, ko kashi ɗaya bisa uku, ko kashi ɗaya bisa huɗu," da kuma riwayar Rafi'.

“The Messenger of Allah (pbuh) forbade Al-Mukhabarah. I asked – and what is Al-Mukhabarah. He said to work on the land for a half, or a third, or a quarter”, and the narration of Rafi’:

.» نهََى عَنْ كِرَاءِ الْمَزَارِعِ أَنَّ النَّبَِِّ «.

.» نهََى عَنْ كِرَاءِ الْمَزَارِعِ أَنَّ النَّبَِِّ «.

"Annabi ﷺ ya hana yin hayar gonaki" (an amince da shi). Kuma Zahir b. Rafi' ya ruwaito cewa:

“The Prophet forbade the leasing of farms” (agreed upon). And Zahir b. Rafi’ narrated:

. قَالَ: مَا تَصْنَعُونَ بَِِحَاقِلِكُمْ؟ قُلْتُ: نؤَُاجِرُهَا عَلَى ال ربُعِ، دَعَانِِ رَسُولُ اللَّهِ « » أَوْ عَلَى الأَوْسُقِ مِنْ التَّمْرِ وَالشَّعِيرِ، قَالَ: لا تَفْعَلُوا، ازْرَعُوهَا أَوْ أَمْسِكُوهَا “ .

. قَالَ: مَا تَصْنَعُونَ بَِِحَاقِلِكُمْ؟ قُلْتُ: نؤَُاجِرُهَا عَلَى ال ربُعِ، دَعَانِِ رَسُولُ اللَّهِ « » أَوْ عَلَى الأَوْسُقِ مِنْ التَّمْرِ وَالشَّعِيرِ، قَالَ: لا تَفْعَلُوا، ازْرَعُوهَا أَوْ أَمْسِكُوهَا “ .

Manzon Allah ﷺ ya kira ni, ya ce: "Me kake yi da filayenka?" Na ce: "Muna ba da su haya da kashi ɗaya cikin huɗu, ko kuma da yawan dabino da sha'ir." Ya ce: "Kada ku yi haka, ko dai ku noma su, ko kuma ku riƙe su" (an yarda da shi). An rawaito daga Abu Sa'id wanda ya ce:

The Messenger of Allah (pbuh) called me and said: “What are you doing with your land?” I said: “We rent it out for a quarter or for amounts of dates and barley”. He said: “Do not do that, either cultivate it or hold onto it” (agreed upon). It is narrated from Abu Sa‘id who said:

. » عَنْ الْمُحَاقَلَةِ نهََى رَسُولُ اللَّهِ « .

. » عَنْ الْمُحَاقَلَةِ نهََى رَسُولُ اللَّهِ « .

"Manzon Allah ﷺ ya hana Al-Muhaqala" (Al-Nasa'i da Muslim suka ruwaito), kuma Al-Muhaqala shi ne hayar gona don noman alkama. A cikin Sahih Al-Bukhari an ambata cewa Manzon Allah ﷺ ya ce:

“The Messenger of Allah (pbuh) prohibited Al-Muhaqala” (reported by Al-Nasa’i and Muslim), and Al-Muhaqalah is the renting of land for wheat. In Sahih Al-Bukhari it is mentioned that the Messenger of Allah (pbuh) said:

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا، فَإِنْ أَبََ فَلْيُمْسِكْ أَرْضَه « .

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا، فَإِنْ أَبََ فَلْيُمْسِكْ أَرْضَه « .

"Duk wanda yake da fili ya noma shi, ko ya ba wani ya noma, idan kuma ya ki, to a karɓe filin daga hannunsa", kuma a Sahih Muslim daga Jabir:

“Whoever has land should cultivate it, or grant it to someone else, and if he refuses then his land is taken from him”, and in Sahih Muslim from Jabir:

. » أَنْ يؤُْخَذَ لِلأَرْضِ أَجْرٌ أَوْ حَ ظ نهََى رَسُولُ اللَّهِ « .

. » أَنْ يؤُْخَذَ لِلأَرْضِ أَجْرٌ أَوْ حَ ظ نهََى رَسُولُ اللَّهِ « .

Manzon Allah ﷺ ya hana a yi amfani da ƙasa domin haya ko rabon amfanin gona. A cikin Sunan Al-Nasa'i an ruwaito cewa:

“The Messenger of Allah (pbuh) forbade the land to be used for a rent or share of the crop”. In Sunan Al-Nasa’i it is narrated:

. عَنْ كِرَاءِ الأَرْضِ، قُلْنَا: يَا رَسُولَ اللهِ، إِذًا نُكْرِيهَا بِشَيْءٍ مِنْ نهََى رَسُولُ اللهِ « الحَْبِّ، قَالَ: لا، قَالَ: وَكُنَّا نُكْرِيهَا بِالتِّبِْْ، فَقَالَ: لا، وَكُنَّا نُكْرِيهَ ا عَلَى الرَّبِيعِ، قَالَ: لا، ازْرَعْهَا » أَوْ امْنَحْهَا أَخَاكَ “ .

. عَنْ كِرَاءِ الأَرْضِ، قُلْنَا: يَا رَسُولَ اللهِ، إِذًا نُكْرِيهَا بِشَيْءٍ مِنْ نهََى رَسُولُ اللهِ « الحَْبِّ، قَالَ: لا، قَالَ: وَكُنَّا نُكْرِيهَا بِالتِّبِْْ، فَقَالَ: لا، وَكُنَّا نُكْرِيهَ ا عَلَى الرَّبِيعِ، قَالَ: لا، ازْرَعْهَا » أَوْ امْنَحْهَا أَخَاكَ “ .

Manzon Allah ﷺ ya hana haya da filaye. Mun ce: "Ya Manzon Allah ﷺ, to idan mun haya shi a musanyar wani adadin hatsi fa?" Ya ce: "A'a." Mun ce: "Za mu haya shi a musanyar ɓaure." Ya ce: "A'a." Mun ce: "Muna hayarsa ne bisa ga rabī'." Ya ce: "A'a, ka noma shi, ko ka ba wa ɗan'uwanka." Rabī' kuwa ƙaramin kogi ne, wato ƙwarya ko gefen kogi, ma'ana muna hayar ɓangaren da ake nomawa a kan rabī', wato kusa da ruwa. Haka kuma an ruwaito cewa 'Abdullahi (SWT) ɗan Umar ya haɗu da Rāfi' ɗan Khadīj, ya tambaye shi, sai ya ce:

The Messenger of Allah (pbuh) prohibited the leasing of land. We said: "O Messenger of Allah (pbuh), in which case we will lease it in exchange for some of the grain". He said: "no." We said: "We will lease it in exchange for figs. He said:no. We said: "we used to lease it upon rabee’. He said: "no, cultivate it or give it to your brother”. And Rabee’ is the small river, in other words, the river valley, meaning we used to lease for the part cultivated upon the Rabee’ or in other words, next to the water. It is also narrated that ‘Abd Allah (swt) b. Umar met and asked Rafi’ Bin Khadij who said:

. نَ هَى عَنْ كِرَاءِ أَنَّ رَسُولَ اللَّهِ « : سَعت عَمَّيَّ وكانا قد شهدا بدراً يحدثان أخرجه مسلم وذكر الحديث وفيه أن ابن عمر ترك كراء الأرض. » الأَرْضِ .

. نَ هَى عَنْ كِرَاءِ أَنَّ رَسُولَ اللَّهِ « : سَعت عَمَّيَّ وكانا قد شهدا بدراً يحدثان أخرجه مسلم وذكر الحديث وفيه أن ابن عمر ترك كراء الأرض. » الأَرْضِ .

"Na ji daga wajen kawu na biyu, waɗanda suke cikin waɗanda suka halarci Badr, cewa Manzon Allah ﷺ ya hana yin hayar ƙasa," wanda Muslim ya ruwaito, kuma ya ambaci ruwayar da ke nuna cewa Ibn Umar ya daina yin hayar ƙasa. Waɗannan ruwayoyi sun bayyana a fili cewa Manzon Allah ﷺ ya hana hayar ƙasa. Kuma duk da cewa hani kawai yana nuna buƙatar a daina, alamar da ke nan tana nuna cewa buƙatar tana da ƙarfi kuma ba ta sauya ba. Dangane da batun hana musharaka a noma, Abu Dawud ya ambaci wata ruwaya daga Jabir, wanda ya ce:

“I heard from my two uncles, who were amongst those who particpated in Badr, that the Messenger of Allah (pbuh) prohibited the leasing of land” reported by Muslim, and he mentioned the narration which mentions that Ibn Umar stopped leasing land. These narrations explicitly mention that the Messenger of Allah (pbuh) prohibited the renting of land. And though a prohibition merely indicates a request to desist, the indication here indicates that the request is decisive. As for the issue of the prohibition of share-cropping, Abu Dawud mentioned a narration on the authority of Jabir who said:

. مَنْ لَمْ يَذَرْ الْمُخَابَ رَةَ، فَ لْيَأْذَنْ بِحَرْبٍ مِنْ اللهِ « : يقول سَعت رسول الله » وَرَسُولِهِ .

. مَنْ لَمْ يَذَرْ الْمُخَابَ رَةَ، فَ لْيَأْذَنْ بِحَرْبٍ مِنْ اللهِ « : يقول سَعت رسول الله » وَرَسُولِهِ .

“Na ji Manzon Allah (ﷺ) yana cewa: “Duk wanda bai bar Al-Mukhabara (noman rabi, ko hannun jari) ba, to ya sani yaƙi daga Allah (SWT) da Manzonsa (ﷺ) yake.” (Ibn Hibban da Al-Hakim sun tabbatar da ingancinsa, Al-Mundhiri kuma bai yi tsokaci a kansa ba). Game da hayar fili gabaɗaya kuwa, a lokacin da Manzon Allah (ﷺ) ya hana su yin hayar fili, sahabbai suka ce masa: za mu yi hayarsa ne da wani adadin hatsi, sai ya ce: a'a. Suka ce: to za mu yi hayarsa da ɓaure, sai ya ce: a'a. Suka ce kuma: mun kasance muna yin hayarsa a kan magudanar ruwa, sai ya ce: a'a. Sannan ya ƙara jaddada hakan da cewa: “Ko dai ku noma shi, ko kuma ku ba ɗan'uwanku.” Wannan a bayyane yake cewa hani ne mai ƙarfi, kuma hakan tabbaci ne na haramcin. Haka nan kuma ƙudurin hani yana bayyana daga wannan riwaya, domin Manzon Allah (ﷺ) ya hana su yin hayar fili ta kowace hanya. Sahabbai sun so su keɓe wasu yanayi daga wannan hani gabaɗaya, sai suka gabatar wa Manzon Allah (ﷺ) yanayi na farko domin ya halatta musu shi, suka ce: “to za mu yi hayarsa da wani adadin hatsi”, sai Manzon Allah (ﷺ) ya amsa musu ya ƙi buƙatarsu da cewa a'a. Sannan suka gabatar masa da yanayi na biyu wanda ya bambanta da na farko domin ya ba su izini a kansa, suka ce: “za mu yi hayarsa da ɓaure”, Manzon Allah (ﷺ) ya amsa da a'a, ya ƙi wannan buƙata ma. Sannan suka gabatar masa da yanayi na ukuban da na farko da na biyu domin ya izinta, suka ce: “Mun kasance muna yin hayarsa a kan magudanar ruwa”, sai ya sake amsa musu a karo na uku ya ƙi abin da suka roƙa da cewa a'a. Bai tsaya a nan ba, sai ma ya takaita hanyar amfani da filin zuwa ɗaya daga cikin zaɓi biyu, yana cewa:”

“I heard the Messenger of Allah (pbuh) say: “Whoever does not leave Al-Mukhabara (share-cropping) then he should take notice of war from Allah (swt) and His Messenger (pbuh).” (authenticated by Ibn Hibban and Al-Hakim, and Al-Mundhiri did not comment upon it). As for the general leasing of land, when the Messenger of Allah (pbuh) prohibited them from leasing the land, the companions said to him : we will lease it in exchange for some of the grain, and he said: no, so they said we will lease it in exchange for figs, and he said: no. And they then said: we used to lease it upon the river valley, and he said: no. Then he emphasised that by saying: "cultivate it or give it to your brother". This is clearly insistence upon the prohibition, which is a confirmation for it. And the decisiveness is apparent from the narration, since the Messenger (pbuh) prohibited them from leasing the land in any way. The companions wanted to make certain circumstances as exceptions from this general prohibition, and so they presented the first circumstance to the Messenger (pbuh) in order for him to permit it for them by saying: “in which case, we will lease it for some of the grain”, and the Messenger (pbuh) answered them by rejecting their request by saying no. Then, they presented him with a second situation different from the first in order to get his permission for it, so they said: “we will lease it in exchange for figs”, to which the Messenger (pbuh) replied no, rejecting that request as well. Then they presented a third situation other than the first two to the Messenger (pbuh) in order to get his permission, saying: “We used to lease it upon the river valley”, and so he replied to them for a third time rejecting what they had requested by saying no. He did not stop at that, but rather he limited the way that the land could be used to one of two options, saying:

. » ازْرَعْهَا أَوْ امْنَحْهَا أَخَاكَ « .

. » ازْرَعْهَا أَوْ امْنَحْهَا أَخَاكَ « .

"Ku noma shi ko ku ba ɗan'uwanku" — wannan maimaita ƙin yarda tare da bambancin yanayi kaɗai ya isa ya nuna cewa haramcin ya kasance mai tabbatacce ne. Haka kuma, wannan takaitawa kanta ta isa ta nuna tabbatacce ne, tun da maganarsa:

“Cultivate it or give it to your brother”. This repetition of the rejection alongside the differing circumstances alone is enough to indicate that the prohibition was a decisive one. Additionally, this restriction is also sufficient on its own to indicate decisiveness, since his words:

. » ازْرَعْهَا أَوْ امْ نَحْهَا أَخَاكَ « .

. » ازْرَعْهَا أَوْ امْ نَحْهَا أَخَاكَ « .

"Ka noma ka shuka shi ko ka ba ɗan'uwanka" suna nuna takaitawa ne, kuma kalmar "ko" tana ba da zaɓi tsakanin abubuwa biyu, yi wannan ko wancan, wanda ke nufin kada a yi wani abu banda waɗannan zaɓuɓɓuka. Bisa wannan, wannan hadisi, saboda maimaituwarsa da yadda aka maimaita shi, da kuma takaitawar da aka ambata, a fili yake nuna tabbatacciyar hukunci, don haka alama ce da ke nuna cewa haramcin da ake samu a cikin hadisan da ke hana hayar ƙasa gaba ɗaya haramci ne tabbatacce. Wani abu kuma da ke goyon bayan cewa haramcin na Tahrim (haramci) ne, shi ne abin da aka riwaito a Abu Dawud daga Rafi' (kuma Al-Hakim ya tabbatar da shi) wanda ya ce:

“Cultivate it or give it to your brother” are for the sake of restriction, and the word: “or” is to give a choice between two issues, do this or this, which means do not do anything other than these options. Based upon this, this narration, due to the repetition and the manner of that repetition, and the restriction mentioned, clearly indicates decisiveness and so it is an indication that the prohibition related in the narrations prohibiting renting the land generally is a decisive prohibition. Something else that supports the fact that the prohibition is for Tahrim (prohibition), is what has been narrated in Abu Dawud from Rafi’ (and authenticated by Al-Hakim) who said:

. وَهُوَ يَسْقِيهَا، فَسَأَلَهُ: لِمَنْ الزَّرْعُ وَلِمَنْ الأَرْضُ؟ أَنَّهُ زَرَعَ أَرْضًا فَمَرَّ بِهِ النَّ بِ « فَقَالَ: زَرْعِي بِبَذْرِي وَعَمَلِي، لِِ الشَّطْرُ وَلِبَنِِ فُلاَنٍ الشَّطْرُ، فَقَالَ: أَرْبيَْتُمَا، فَرُدَّ الأَرْضَ عَ لَى » أَهْلِهَا وَخُذْ نفََقَتَكَ .

. وَهُوَ يَسْقِيهَا، فَسَأَلَهُ: لِمَنْ الزَّرْعُ وَلِمَنْ الأَرْضُ؟ أَنَّهُ زَرَعَ أَرْضًا فَمَرَّ بِهِ النَّ بِ « فَقَالَ: زَرْعِي بِبَذْرِي وَعَمَلِي، لِِ الشَّطْرُ وَلِبَنِِ فُلاَنٍ الشَّطْرُ، فَقَالَ: أَرْبيَْتُمَا، فَرُدَّ الأَرْضَ عَ لَى » أَهْلِهَا وَخُذْ نفََقَتَكَ .

Ya noma wata ƙasa. Sai Manzon Allah ﷺ ya wuce shi yana shayar da ita. Sai ya tambaye shi: Na wa amfanin gonar, kuma na wa ƙasar? Ya amsa: Amfanin gonar nawa ne saboda irinsa da aikina. Rabinsa nawa ne, rabin kuma na fulani. Sai ya ce: Ka aikata muamala ta riba. Ka mayar da ƙasar ga mai ita, ka karɓi albashinka da kuɗin da ka kashe. Manzon Allah ﷺ ya kira wannan muamala riba, kuma riba haramun ce bisa ga nassi tabbatacce. Bugu da ƙari, Manzon Allah ﷺ ya umarci Rafi' da ya mayar da ƙasar ga mai ita, tare da duk abin da ke cikinta na noma, kuma ya karɓi kuɗin da ya kashe daga gare su; wato ya umarce shi da ya soke muamalar. Wannan yana nuna cewa haramcin tabbatacce ne, don haka haramun ne. Saboda haka, waɗannan hadisai uku - hadisin Jabir wanda ya ambaci gargaɗi game da shiga Mukhabara, watau noma da rabi, da hadisin An-Nasa'i tare da maimaitawa da takaitawa, da hadisin Rafi' wanda ya bayyana hayar ƙasa a matsayin riba kuma ya soke muamalar - hujja ce tabbatacciya cewa haramcin tabbatacce ne, wanda ke nuna haramcin hayar ƙasa gabaɗaya. Saboda abin da aka ambata a fili a cikin waɗannan hadisai, da kuma abin da ake fahimta daga gare su, babu wani shakka ko kaɗan cewa hayar ƙasa gabaɗaya haramun ce. Duk da haka, an sami wasu malamai da suka halatta hayar ƙasa. Don haka za mu bayyana hujjojin da wasu malamai suka yi amfani da su wajen halatta hayar ƙasa, ba kawai don suka hujjojin ba, sai dai don nuna rashin ingancinsu. Waɗanda suka halatta hayar ƙasa suna cewa ƙasa abu ce da ake iya amfana da ita yayin da take nan, don haka ana halatta a yi hayarta da kuɗi ko makamancinsa, kamar don juyin amfanin gona, kuma hukuncin kaya yana kama da hukuncin farashi. Rashin ingancin wannan ra'ayi yana bayyana sosai, domin ko da yake ƙasa abu ce wadda za a iya amfana da ita yayin da ƙasar ke nan a matsayinta, kamar ta hanyar juya amfanin gona, amma nassi ya zo da bayyanannen hani akan yin hayar ƙasa, don haka ko da ma'anar hayar ta shafe ta, nassi ya zo ya haramta ta, kuma saboda haka haram ne. Shaidar halaccin hayar tana nan gaba ɗaya, tana ƙunshe da kowane irin hayar, amma akwai wata shaida da ta zo tana hana hayar ƙasa, wadda ta takaita halaccin zuwa hayar wani abu banda ƙasa, don haka an keɓe hayar ƙasa aka haramta ta. Shi ya sa take haram. Kamar wannan kuma akwai maganar Allah (SWT):

“He had cultivated a land. The Prophet (peace be upon him) passed him when he was watering it. So he asked him: To whom does the crop belong, and to whom does the land belong? He replied: The crop is mine for my seed and labour. The half (of the crop) is mine and the half for so-and-so. He said: You conducted usurious transaction. Return the land to its owner and take your wages and cost.”. The Prophet described this transaction as being usury, and usury is Haram according to definite text. Additionally, the Messenger (pbuh) requested Rafi’ to return the land to its owner, with whatever was there in terms of agriculture, and to take his expenses from them; in other words, he requested him to void the transaction. This indicates that the prohibition is a decisive one and so it is Haram. Therefore, these three narrations - the narration of Jabir which mentions the threat for partaking in Mukhabarah, in other words, share-cropping, and the narration of Al-Nasa’i with the repetition and restriction, and the narration of Raafi’ which describes the renting of land as being usury and voiding the transaction - are a definite indication that the prohibition is decisive, which indicates the Tahrim of renting land generally. Due to what is mentioned explicitly in these narrations, and what is understood from them, there is not the slightest doubt that it is forbidden to rent land generally. Yet some of the scholars are found to have permitted the renting of land. So we will also explain the evidences that some of the scholars used to permit the renting of land, not simply to criticise those evidences but in order to show their invalidity. Those who permit the renting of land say that the land is an object that benefit can be derived from while it remains, and so it is permitted to rent it for a price or something similar, such as for a crop rotation, and the rule regarding goods is the same as the rule regarding prices. The invalidity of this opinion is extremely apparent, since even though land is an object which benefits could be taken from while the land remains such as through crop rotation, but the text came to explicitly state that renting land is Haram, so even if the definition of renting applies to it, the text came and forbade it, and for that reason it is Haram. So though the evidence for renting is general and encompasses any type of renting, however there is an evidence which came forbidding the renting of land which restricts it to renting anything other than land, and so the renting of land was made as an exception and it was forbidden. That is why it is Haram. Similar to this are the words of Allah (swt):

"Ya ku mutane, ku ci daga abin da ke cikin duniya wanda halal ne kuma mai kyau." (TMQ 2:168), wanda yake gaba ɗaya kuma ya haɗa da kome, da kuma maganar Allah (SWT):

“O mankind, eat from whatever is on earth [that is] lawful and good.” (TMQ 2:168) which is general and includes everything, and the words of Allah (swt):

"An haramta a kanku mushen dabba, da jini, da naman alade." (TMQ 5:3) Sa'an nan kuma sai a takaita shi da wasu dalilai, waɗanda aka sanya su a matsayin keɓewa daga gaba ɗayan waɗannan abubuwa. Saboda haka, dalilin da suke amfani da shi wajen halaccin hayar fili an karyata shi.

“Prohibited to you are dead animals, blood, the flesh of swine.’’ (TMQ 5:3) and then it is restricted by other evidences, which are made as exceptions from the generality of these things. Accordingly, the evidence they use for the permissibility of renting land has been refuted.

Waɗanda suke halatta hayar ƙasa sun ce hujjarsu ita ce abin da aka riwaito daga Hanthala b. Qays, daga Rafi' b. Khadij, wanda ya ce:

Those who permit the renting of land say that the evidence for this is what has been narrated about Hanthala b. Qays from Rafi’ b. Khadij who said:

. بَِِا ينَْبُتُ عَلَى حَدَّثَنِِ عَمَّايَ أَنهَُّمْ كَانُوا يُكْرُونَ الأَرْضَ عَلَى عَهْدِ النَّبِِِّ « عَنْ ذَلِكَ، فَقُلْتُ لِرَافِعٍ: فَكَيْفَ الأَرْبِعَاءِ أَوْ شَيْءٍ يَسْتَثْنِيهِ صَاحِبُ الأَرْضِ، فَنَهَى النَّ بِ » هِيَ بِالدِّينَارِ وَالدِّرْهَمِ؟ فَقَالَ رَافِعٌ: لَيْسَ بَِِا بَأْسٌ بِالدِّينَارِ وَالدِّرْهَمِ .

. بَِِا ينَْبُتُ عَلَى حَدَّثَنِِ عَمَّايَ أَنهَُّمْ كَانُوا يُكْرُونَ الأَرْضَ عَلَى عَهْدِ النَّبِِِّ « عَنْ ذَلِكَ، فَقُلْتُ لِرَافِعٍ: فَكَيْفَ الأَرْبِعَاءِ أَوْ شَيْءٍ يَسْتَثْنِيهِ صَاحِبُ الأَرْضِ، فَنَهَى النَّ بِ » هِيَ بِالدِّينَارِ وَالدِّرْهَمِ؟ فَقَالَ رَافِعٌ: لَيْسَ بَِِا بَأْسٌ بِالدِّينَارِ وَالدِّرْهَمِ .

"Kawunana biyu sun gaya mini cewa (watau sahabban Annabi) suna yin hayar ƙasa a lokacin rayuwar Annabi ﷺ domin amfanin gona da ke gefen koguna ko kuma domin wani kaso na amfanin gona da mai ƙasar ya ƙayyade. Annabi ﷺ ya hana hakan." Sai na ce wa Rafi`: "To, me ya ce game da yin hayar ƙasa da Dinari da Dirhami?" Ya amsa da cewa: "Babu laifi a yi hayar ƙasa da Dinari-Dirhami." (Al-Bukhari ne ya ruwaito shi.)

“My two uncles told me that they (i.e. the companions of the Prophet) used to rent the land in the lifetime of the Prophet for the yield on the banks of water streams (rivers) or for a portion of the yield stipulated by the owner of the land. The Prophet forbade it." I said to Rafi`, "What about renting the land for Dinars and Dirhams?" He replied, "There is no harm in renting for Dinars- Dirhams.” (reported by Al-Bukhari).

A bayyana ta cikin ruwayar Al-Bukhari cewa jumlar: "Babu laifi a yi hayar gona da dinari-dirhami" ba daga maganar Manzon Allah ﷺ take ba, face daga maganar Rafi'. Wannan ya tabbata da abin da aka ruwaito a ruwayar Muslim daga Hanthala Bin Qays Al-Ansari da kansa, wanda ya ce:

It is clear from the narration in Al-Bukhari that the sentence: “There is no harm in renting for Dinars- Dirhams” is not from the words of the Messenger of Allah (pbuh) but rather it is from the words of Rafi’. This is confirmed by what has been related in the narration in Muslim from Hanthala Bin Qays Al- Ansari himself, who said:

سَأَلْتُ رَافِعَ بْنَ خَدِيجٍ عَنْ كِرَاءِ الأَرْضِ بِالذَّهَبِ وَالْوَرِقِ، فَقَالَ: لا بَأْسَ بِهِ، إِنَََّّا « عَلَى الْمَاذِيَانَاتِ وَأَقْبَالِ الجَْدَاوِلِ وَأَشْيَاءَ مِنْ الزَّرْعِ، كَانَ النَّاسُ يؤَُاجِرُونَ عَلَى عَهْدِ النَّبِِِّ فَيَهْلِكُ هَذَا وَيَسْلَمُ هَذَا، وَيَسْلَمُ هَذَا وَيهَْلِكُ هَذَا، فَلَمْ يَكُنْ لِلنَّاسِ كِرَاءٌ إِلا هَذَا، فَلِذَلِكَ زُجِرَ » عَنْهُ، فَأَمَّا شَيْءٌ مَعْ لُومٌ مَضْمُونٌ فَلا بَأْسَ بِهِ .

سَأَلْتُ رَافِعَ بْنَ خَدِيجٍ عَنْ كِرَاءِ الأَرْضِ بِالذَّهَبِ وَالْوَرِقِ، فَقَالَ: لا بَأْسَ بِهِ، إِنَََّّا « عَلَى الْمَاذِيَانَاتِ وَأَقْبَالِ الجَْدَاوِلِ وَأَشْيَاءَ مِنْ الزَّرْعِ، كَانَ النَّاسُ يؤَُاجِرُونَ عَلَى عَهْدِ النَّبِِِّ فَيَهْلِكُ هَذَا وَيَسْلَمُ هَذَا، وَيَسْلَمُ هَذَا وَيهَْلِكُ هَذَا، فَلَمْ يَكُنْ لِلنَّاسِ كِرَاءٌ إِلا هَذَا، فَلِذَلِكَ زُجِرَ » عَنْهُ، فَأَمَّا شَيْءٌ مَعْ لُومٌ مَضْمُونٌ فَلا بَأْسَ بِهِ .

“Na tambayi Rafi' b. Khadij game da hayar filaye don zinariya da azurfa, sai ya ce: Babu laifi a cikinsa ga mutanen da suke bada filaye da ke kusa da magudanan ruwa da kuma a karshen rafuffuka ko wani bangare na gonaki. (Amma abin da ya faru) shi ne cewa wani lokaci wannan bangaren yakan lalace wancan kuma ya tsira, wani lokacin kuma wannan bangaren ya tsira wancan ya lalace, don haka babu kudin haya da ake biya ga mutanen (da suka bada filayen) sai dai ga wannan (wanda ya tsira). Saboda haka ne ya (Manzon Allah ﷺ) ya haramta shi. Amma idan akwai wani abu tabbatacce kuma abin dogaro (kamar kudi), babu laifi a cikinsa.” Wannan a fili yake bayyana cewa mai fadin wadannan kalmomi Rafi' ne ba Annabi ﷺ ba, don haka magana ce ta ra'ayin Rafi' da ya ruwaito a cikin hadisin, kuma kalmomin Rafi' ba hujja ce ta Shari'a ba, ra'ayinsa ma ba hujja ce ta Shari'a ba. Musamman ma idan akwai nassi da ya saba masa kai tsaye. Don haka Rafi' ya fahimci daga haramcin Manzon Allah ﷺ na hayar filaye, kuma a lokacin ana haya da filaye ne da abin da suka fitar, cewa hayar filaye da zinariya da azurfa ba matsala ba ce. Abin da ke goyon bayan cewa wannan ita ce fahimtar Rafi' ta musamman shi ne abin da aka ambata a cikin rahoton Al-Bukhari daga Hanthala bin Qays Al-Ansari cewa ya ji Rafi' b. Khadij yana cewa:

“I asked Rafi' b. Khadij about the renting of land for gold and silver, whereupon he said: There is no harm in it for the people let out land situated near canals and at the ends of the streamlets or portion of fields. (But it so happened) that at times this was destroyed and that was saved. whereas (on other occasions) this portion was saved and the other was destroyed and thus no rent was payable to the people (who let out lands) but for this one (which was saved). It was due to this that he (the Holy Prophet) prohibited it. But if there is something definite and reliable (e. g. money). there is no harm in it”, which explains explicitly that the speaker of those words was Rafi’ and not the Prophet , and so it is an opinion of Rafi’ related by him in the narration, and the words of Rafi’ are not a Shari’ah evidence, and his opinion is not a Shari’ah evidence. This is especially the case when there is text which directly contradicts it. So Rafi’ understood from the prohibition of the Messenger (pbuh) to rent land, and the land at that time used to be rented for what was produced from it, that the renting of land with gold and silver was no problem. What supports this being the specific understanding of Rafi’ is what was mentioned in the report in Al-Bukhari from Hanthala Bin Qays Al- Ansari that he heard Rafi’ b. Khadij say:

. كُنَّا أَكْثَرَ أَهْلِ الْمَدِينَةِ مُزْدَرَعًا، كُنَّا نُكْرِي الأَرْضَ بِالنَّاحِيَةِ مِنْهَا مُسَمًّى لِسَيِّدِ « الأَرْضِ، قَالَ: فَمِمَّا يُصَابُ ذَلِكَ وتَسْلَمُ الأَرْضُ، وَمَِِّا يُصَابُ الأَرْضُ وَيَسْلَمُ ذَلِكَ، فَنُهِينَا، » وَأَمَّا الذَّهَبُ وَالْوَرِقُ فَلَمْ يَكُنْ يوَْمَئِذٍ .

. كُنَّا أَكْثَرَ أَهْلِ الْمَدِينَةِ مُزْدَرَعًا، كُنَّا نُكْرِي الأَرْضَ بِالنَّاحِيَةِ مِنْهَا مُسَمًّى لِسَيِّدِ « الأَرْضِ، قَالَ: فَمِمَّا يُصَابُ ذَلِكَ وتَسْلَمُ الأَرْضُ، وَمَِِّا يُصَابُ الأَرْضُ وَيَسْلَمُ ذَلِكَ، فَنُهِينَا، » وَأَمَّا الذَّهَبُ وَالْوَرِقُ فَلَمْ يَكُنْ يوَْمَئِذٍ .

"Mun yi aikin gona fiye da mutanen Madinah. Muna yin hayar ƙasa a kan amfanin wani ƙayyadadden yanki daga cikinta, wanda za a bai wa mamallakin ƙasar. Wani lokaci amfanin wannan yanki kan lalace saboda cututtukan shuka da sauransu, yayin da sauran yankin ya tsira, kuma akasin haka, sai Annabi ﷺ ya hana wannan aikin. Amma zinariya ko azurfa ba a amfani da su a lokacin (wajen yin hayar ƙasa)" (Al-Bukhari ne ya ruwaito). Don haka ya ce:

“We worked on farms more than the people of Madinah. We used to rent the land at the yield of specific delimited portion of it to be given to the landlord. Sometimes the vegetation of that portion was affected by blights etc., while the rest remained safe and vice versa, so the Prophet forbade this practice. As for gold or silver, they were not used at that time (for renting the land)” (reported by Al-Bukhari). So he said:

. » وَأَمَّا الذَّهَبُ وَالْوَرِقُ فَلَمْ يَكُنْ يوَْمَئِذٍ « .

. » وَأَمَّا الذَّهَبُ وَالْوَرِقُ فَلَمْ يَكُنْ يوَْمَئِذٍ « .

"Amma zinariya da azurfa, ba a amfani da su a lokacin," da kuma abin da yake cikin hadisin da Muslim, Abu Dawud da Al-Nasa'i suka ruwaito daga Rafi' a cikin wannan rivayar:

“As for gold and silver, they were not used at that time”, and what was in the report of Muslim, Abu Dawud and Al-Nasa’i from Rafi’ in the same narration:

. » فَأَمَّا شَيْءٌ مَعْلُومٌ مَضْمُونٌ فَلا بَأْسَ بِهِ « .

. » فَأَمَّا شَيْءٌ مَعْلُومٌ مَضْمُونٌ فَلا بَأْسَ بِهِ « .

"Dangane da abin da yake tabbatacce kuma abin dogaro, to babu wani haram a cikinsa." Duk wannan kuwa fahimtar Rafi'i ce, kuma fahimtarsa ba a la'akari da ita a matsayin hujjar Shari'a ba, a lokaci guda kuma akwai hujja da ke karyata ra'ayinsa.

“As for something that was definite and reliable, then there is no Haram in it.”, and so all of this is the understanding of Rafi’, and his understanding is not considered to be a Shari’ah evidence, and at the same time there is evidence which contradicts his view.

Kuma waɗanda suka halatta haya ta ƙasa suna kuma cewa hujjojin da suka zo game da haramta hayar ƙasa suna nufin nau'in hayar da ta faru a lokacin ne kawai, wato mutum yana hayar ƙasa da wani ɓangare na abin da ya girba daga cikinta, ta yadda wanda ya yi hayar zai noma wani ɓangare na ƙasar a cikin kwarin kogi domin mai ƙasar a matsayin haya, ko kuma ya ba da wani adadi ƙayyadajje na abinci, ko kuma wani ɓangare na amfanin ƙasar. Waɗannan su ne nau'ikan hayar da aka ruwaito a cikin hadisan da suka hana su, don haka waɗannan su ne nau'ikan hayar ƙasa da aka haramta, alhali duk abin da ya wuce haka halal ne, kuma saboda wannan dalili ya halatta a yi hayar ƙasa da zinari da azurfa.

And those who permit the renting of land also argue that the evidences related to the prohibition of renting land are only regarding the type of renting which took place at that time, which was that a man would rent the land for a portion of what he harvested from it, in that the one renting would cultivate a part of the land in the river valley for the owner as rent, or give a fixed amount of food, or a portion of the yields from the land. These were the types of renting which were reported in the narrations prohibiting them, and so these are the forbidden types of renting land while anything else is permitted, and for this reason it is permitted to rent land for gold and silver.

Amsar cewa, dalilan da suka hana hayar filaye ba a iyakance su ga abin da suke yin mu'amalarsu da shi ba, a maimakon haka sun zo ne a cikin tsari na gaba ɗaya: "Duk wanda yake da filaye, to ya noma su, ko kuma ya ba ɗan'uwansa ya noma su, kada kuma ya yi hayarsu da kashi ɗaya cikin uku ko da kashi ɗaya cikin huɗu ko da abinci da aka ƙayyade."

The answer to that is that the evidences which prohibit renting of land were not limited to what they used to conduct their transactions with, but rather came in a general form: . مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ فَلْيُزْرِعْهَا أَخَاهُ، وَلا يُكَارِيهَا بِثلُُثٍ وَلا بِرُبُعٍ وَلا « » بِطَعَامٍ مُسَمًّى .

"Duk wanda yake da fili, ya noma shi, ko kuma ya ba ɗan'uwansa aro domin ya noma. Kada ya yi hayar sa da kashi ɗaya bisa uku ko kashi ɗaya bisa huɗu (na amfanin gona), ko kuma da wani ƙayyadadden adadin amfanin gona." (Abu Dawud ne ya ruwaito shi);.

“If anyone has land, he should cultivate it, or lend it to his brother for cultivation. He should not rent it for a third or a quarter (of the produce) or for specified among of produce.” (reported by Abu Dawud);.

. » عَنْ الْمُخَابرََة نهََى رَسُولُ اللَّهِ « .

. » عَنْ الْمُخَابرََة نهََى رَسُولُ اللَّهِ « .

Manzon Allah ﷺ ya hana Al-Mukhāraba (Muslim ne ya ruwaito shi daga Jābir);.

“The Messenger of Allah (pbuh) forbade Al-Mukharaba” (reported by Muslim from Jabir);.

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَ زرَعْهَا أَوْ لِيَمْنَحْهَا، فَإِنْ لََْ يفَْعَلْ فَلْيُمْسِكْ أَرْضَه « .

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَ زرَعْهَا أَوْ لِيَمْنَحْهَا، فَإِنْ لََْ يفَْعَلْ فَلْيُمْسِكْ أَرْضَه « .

"Duk wanda yake da fili ya noma shi da kansa, ko kuma ya ba ɗan'uwansa (Musulmi) shi kyauta."

“Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis.” (reported by Al-Bukhari from Jabir); .

.» أَنْ يؤُْخَذَ لِلأَرْضِ أَجْرٌ أَوْ حَ ظ نهََى رَسُولُ اللَّهِ «.

.» أَنْ يؤُْخَذَ لِلأَرْضِ أَجْرٌ أَوْ حَ ظ نهََى رَسُولُ اللَّهِ «.

“Manzon Allah (ﷺ) ya hana karɓar haya ko rabon amfanin gona daga ƙasa.” (Muslim ne ya ruwaito daga Jabir). Hani a cikin waɗannan ruwayoyin duka gama-gari ne, har ta kai ga lokacin da suka tambaye shi game da nau'ukan noma, amsar Manzon Allah (ﷺ) ba ta kebance ba, sai dai ya ƙara da ƙa'ida ta gama-gari – an ambata a cikin Sunan Al-Nasa'i cewa Manzon Allah (ﷺ) ya hana hayar ƙasa, sai suka ce: “To idan haka ne, za mu yi haya da wani ɓangare na hatsi”, sai Manzon Allah (ﷺ) ya amsa musu ya ƙi buƙatarsu da cewa a'a. Sannan suka gabatar masa da wani yanayi na biyu daban da na farko don su sami izininsa a kansa, sai suka ce: “Za mu yi haya da shi a musanya da ɓaure”, sai Manzon Allah (ﷺ) ya amsa da a'a, ya ƙi wannan buƙatar ma. Sannan suka gabatar da yanayi na ukuban da na farko da na biyu ga Manzon Allah (ﷺ) don su sami izininsa, suna cewa: “Mun saba yin haya da shi a bisa kwarin kogi”, sai ya sake amsa musu a karo na uku ya ƙi abin da suka nema da cewa a'a. Bai tsaya a nan ba, sai dai ya takaita hanyar amfani da ƙasar zuwa ɗaya daga cikin zaɓi biyu, yana cewa: “Ku noma ta ko ku ba ɗan'uwanku ta.” An ruwaito daga Zuhayr Bin Rafi' wanda ya ce:

“The Messenger of Allah (pbuh) has forbidden taking of rent or share of land.” (reported by Muslim from Jabir). The prohibition in these narrations are all general, to the point that when they asked about the types of farming, the answer of the Messenger (pbuh) was not specific, but rather he added a general rule – it is mentioned in Sunan Al-Nasa’i that the Messenger (pbuh) prohibited renting of land, and so they said: “in which case, we will lease it for some of the grain”, and the Messenger (pbuh) answered them by rejecting their request by saying no. Then, they presented him with a second situation different from the first in order to get his permission for it, so they said: “we will lease it in exchange for figs”, to which the Messenger (pbuh) replied no, rejecting that request as well. Then they presented a third situation other than the first two to the Messenger (pbuh) in order to get his permission, saying: “We used to lease it upon the river valley”, and so he replied to them for a third time rejecting what they had requested by saying no. He did not stop at that, but rather he limited the way that the land could be used to one of two options, saying: “Cultivate it or give it to your brother”. It is reported from Zuhayr Bin Rafi’ who said:

. قَالَ: مَا تَصْنَعُونَ بَِِحَاقِلِكُمْ؟ قُلْتُ: نؤَُاجِرُهَا عَلَى ال ربُعِ، دَعَانِِ رَسُولُ اللَّهِ « » أو عَلَى الأَوْسُقِ مِنْ التَّمْرِ وَالشَّعِيرِ، قَالَ: لا تَفْعَلُوا، ازْرَعُوهَا أَوْ أَمْسِكُوهَا .

. قَالَ: مَا تَصْنَعُونَ بَِِحَاقِلِكُمْ؟ قُلْتُ: نؤَُاجِرُهَا عَلَى ال ربُعِ، دَعَانِِ رَسُولُ اللَّهِ « » أو عَلَى الأَوْسُقِ مِنْ التَّمْرِ وَالشَّعِيرِ، قَالَ: لا تَفْعَلُوا، ازْرَعُوهَا أَوْ أَمْسِكُوهَا .

Rasulullahi ﷺ ya kira ni ya tambaye ni: "Me kake yi da filayen noma da kake da su?" Na ce: "Ya Manzon Allah ﷺ, muna haya da su ga wadanda ake ban ruwa da koguna, da dabino busasshe ko sha'ir." Ya ce: "Kada ku yi haka. Ku noma su, ko ku bari a noma su (ta hannun wasu), ko ku riƙe su da kanku." (Muttafaqun alaihi). Daga hadisai biyu da suka gabata a bayyane yake cewa bayan da Manzon Allah ﷺ ya hana su abin da suke yi, sai ya kammala maganarsa da nassi gabaɗaya: "Ku noma ta, ko ku ba ɗan'uwanku ita": "Ku noma ta da kanku, ko ku bar ta a bushe", saboda haka hadisan sun kasance gabaɗaya ba a takaita su ga yadda suke yin mu'amala ba. Abin da ba a takaita ba ba a takaita shi ba; wato, ba a takaita su ga yadda suke haya da filaye ba a lokacin da aka yi haramcin, a maimakon haka haramcin ya ci gaba da kasancewa gabaɗaya ga duk hayar filaye, gaba ɗaya, kamar haramcin riba wanda ya zo a lokacin da mutane suke yin mu'amalar riba mai yawan kuɗin ruwa, sai aka haramta dukkan riba ba nau'in mu'amalolin da suke yi kawai ba. Saboda haka, haya da filaye da kowane abu haram ne, ko da zinare, ko azurfa ko wani abu. Don haka, hujjar waɗanda suke takaita hadisin ga nau'o'in hayar filaye da mutane suke yi a lokacin da haramcin ya zo ta tabbata ba daidai ba ce.

“The Messenger of Allah (pbuh) sent for me and asked: What do you do with your cultivable lands? I said: Allah (swt)'s Messenger (pbuh), we rent those irrigated by canals for dry dates or barley. He said: Don't do that. Cultivate them or let them be cultivated (by others) or retain them yourself.’” (agreed upon). From the two previous narrations it is clear that after the Messenger (pbuh) prohibited them from what they used to do, he ended his words with a general text: “Cultivate it or give it to your brother”: “Cultivate it yourselves, or keep it uncultivated”, and therefore the narrations remain general and not restricted to how they used to transact, so something unrestricted is not restricted; in other words, they are not restricted to how they used to rent land when the prohibition was made, rather the prohibition remains general for all renting of land, completely, similar to the prohibition of interest which occurred when the people used to carry out usurious transactions with a high rate of interest, and all interest was prohibited not just the type of transactions they used to do. Accordingly, renting the land by anything is prohibited, whether by gold, silver or anything else. Therefore, the deduction of those who restrict the narration to the types of land rental which people used to do at the time the prohibition came has been proven false.

Waɗanda suke halatta haya da filaye suna kuma cewa hujjar wannan halascin ita ce abin da Abu Dawud da Al-Nasa'i suka ruwaito, tare da lafazin Al-Nasa'i:

Those who permit the renting of land also say that the evidence for this permission is what has been extracted by Abu Dawud and Al-Nasa’i, with the wording of Al-Nasa’i:

. عَنْ الْمُحَاقَ لَةِ وَالْمُزَابَ نَةِ، وَقَالَ: إِنَّمَا يَ زْرَعُ ثَلاثَةٌ: رَجُلٌ لَهُ نَ هَى رَسُولُ اللَّهِ « أَرْضٌ فَ هُوَ يَ زْرَعُهَا، أَوْ رَجُلٌ مُنِحَ أَرْضًا فَ هُوَ يَ زْرَعُ مَا مُنِحَ، أَوْ رَجُلٌ اسْتَكْرَى أَرْضًا بِذَهَبٍ » أَوْ فِضَّةٍ .

. عَنْ الْمُحَاقَ لَةِ وَالْمُزَابَ نَةِ، وَقَالَ: إِنَّمَا يَ زْرَعُ ثَلاثَةٌ: رَجُلٌ لَهُ نَ هَى رَسُولُ اللَّهِ « أَرْضٌ فَ هُوَ يَ زْرَعُهَا، أَوْ رَجُلٌ مُنِحَ أَرْضًا فَ هُوَ يَ زْرَعُ مَا مُنِحَ، أَوْ رَجُلٌ اسْتَكْرَى أَرْضًا بِذَهَبٍ » أَوْ فِضَّةٍ .

"Manzon Allah ﷺ ya hana Al-Muhaqalah (hayar fili don alkama) da Al-Muzabanah, kuma ya ce: 'Mutum uku ne kawai za su iya noma: Mutumin da yake da fili wanda yake noma shi; mutumin da aka ba shi wani fili kuma yake noma abin da aka ba shi; da kuma mutumin da ya karɓi fili a hayar zinare ko azurfa.'"

“The Messenger of Allah (pbuh) forbade Al-Muhaqalah (renting of land for wheat) and Al-Muzabanah, and said: 'Only three may cultivate: A man who has land which he cultivates; a man who was given some land and cultivates what he was given; and a man who takes land on lease for gold or silver.”.

Bugu da ƙari, abin da Al-Hafidh ya danganta ba daidai ba ga Abu Dawud a cikin Al-Fath, alhali yana daga Al-Nasa'i, ya ce: Ubaidullah (SWT) bin Sa'ad bin Ibrahim ya gaya mana, kawuna ya gaya mini, ya ce mahaifina ya gaya mana daga Muhammad ibn Ikrimah daga Muhammad ibn Abdur Rahman ibn Labiyyah daga Sa'ad b. Abi Waqqas (RA) wanda ya ce:

Further, what Al-Hafidh in Al-Fateh mistakenly attributed to Abu Dawud, while it is from Al-Nasa’i, he said: Ubayd Allah (swt) bin Sa’ad bin Ibrahim told us, my uncle told me, he said my father told us from Muhammad ibn Ikrimah from Muhammad ibn Abdur Rahman ibn Labiyyah from Sa’ad b. Abi Waqqas (ra) who said:

. مَزَارِعَهُمْ بِمَا يَكُونُ كَانَ أَصْحَابُ الْمَزَارِعِ يُكْرُونَ فِي زَمَانِ رَسُولِ اللَّهِ « فَاخْتَصَمُوا فِي بَ عْضِ ذَلِكَ، فَ نَ هَاهُمْ عَلَى السَّاقِي مِنْ الزَّرْعِ، فَجَاءُوا رَسُولَ اللَّهِ » أَنْ يُكْرُوا بِذَلِكَ وَقَالَ: أَكْرُوا بِالذَّهَبِ وَالْفِضَّةِ رَسُولُ اللَّهِ .

. مَزَارِعَهُمْ بِمَا يَكُونُ كَانَ أَصْحَابُ الْمَزَارِعِ يُكْرُونَ فِي زَمَانِ رَسُولِ اللَّهِ « فَاخْتَصَمُوا فِي بَ عْضِ ذَلِكَ، فَ نَ هَاهُمْ عَلَى السَّاقِي مِنْ الزَّرْعِ، فَجَاءُوا رَسُولَ اللَّهِ » أَنْ يُكْرُوا بِذَلِكَ وَقَالَ: أَكْرُوا بِالذَّهَبِ وَالْفِضَّةِ رَسُولُ اللَّهِ .

A lokacin Manzon Allah ﷺ, masu mallakar filaye suna ba da filayen noma nasu haya don abin da zai tsiro a bakin koguna don ban ruwa. Suka zo wurin Manzon Allah ﷺ suka kai masa takaddama game da irin waɗannan al'amura, sai Manzon Allah ﷺ ya hana su yin hayar filaye bisa irin wannan sharaɗi, ya ce: "Ku yi hayar su da zinariya ko azurfa." Al-Nasa'i ya ƙara da cewa: "Wannan hadisi an ruwaito shi daga Sulaiman daga Rafi'i, wanda ya ce daga ɗaya daga cikin kawunansa."

“At the time of the Messenger of Allah (pbuh), landowners used to lease their arable land in return for whatever grew on the banks of the streams for irrigation. They came to the Messenger of Allah (pbuh) and referred a dispute concerning such matters to him, and the Messenger of Allah (pbuh) forbade them to lease land on such terms, and said: 'Lease it for gold or silver.'”, and Al-Nasa’i added: “this narration was reported from Sulaiman from Raafi’ who said from one of his uncles”.

Suna kuma amfani da riwayar Abu Dawud, wanda ya ce: Uthman ibn Abi Shayba ya gaya mana, Yazeed ibn Haroon ya gaya mana, Ibrahim ibn Sa'ad ya sanar da mu daga Muhammad bin Ikrimah bin Abdur Rahman bin Al-Harith bin Hisham daga Muhammad bin Abdur Rahman bin Abi Labeeba daga Sa'id ibn Musayyib daga Sa'ad, ya ce:

They also use the narration from Abu Dawud who said: Uthman ibn Abi Shayba told us Yazeed ibn Haroon told us Ibrahi ibn Sa’ad informed us from Muhammad bin Ikrimah bin Abdur Rahman bin Al-Harith bin Hisham from Muhammad bin Abdur Rahman bin Abi Labeeba from Sa'id ibn Musayyib from Sa’ad, he said:

. كُنَّا نُكْرِي الأَرْضَ بِمَا عَلَى السَّوَاقِي مِنْ الزَّرْعِ وَمَا سَعِدَ بِالْمَاءِ مِنْ هَا، فَ نَ هَانَا « » عَنْ ذَلِكَ وَأَمَرَنَا أَنْ نُكْرِيَ هَا بِذَهَبٍ أَوْ فِضَّةٍ رَسُولُ اللَّهِ .

. كُنَّا نُكْرِي الأَرْضَ بِمَا عَلَى السَّوَاقِي مِنْ الزَّرْعِ وَمَا سَعِدَ بِالْمَاءِ مِنْ هَا، فَ نَ هَانَا « » عَنْ ذَلِكَ وَأَمَرَنَا أَنْ نُكْرِيَ هَا بِذَهَبٍ أَوْ فِضَّةٍ رَسُولُ اللَّهِ .

"Mun kasance muna yin hayar ƙasa saboda abin da ke tsirowa kusa da ƙananan koguna da abin da ake shayarwa daga gare su. Manzon Allah ﷺ ya hana mu yin haka, ya umarce mu da yin hayar ta da zinariya ko azurfa."

“We used to lease land for what grew by the streamlets and for what was watered from them. The Messenger of Allah (pbuh) forbade us to do that, and commanded us to lease if for gold or silver.”.

Sun ce waɗannan hadisai uku suna nuna izinin hayar ƙasa da zinariya da azurfa.

They said that these three narrations indicate the permission of renting land with gold and silver.

Amsar wannan ita ce cewa waɗannan riwayoyin ba su dace a yi amfani da su a matsayin hujja ga izinin hayar fili da zinariya da azurfa ba.

The reply to this is that these narrations are not suitable to be used as evidence for the permission of renting land by gold and silver.

Dangane da hadisin farko, Al-Nasa'i ya bayyana a sarari cewa kalmomin hadisin da ke Marfu'i zuwa ga Manzon Allah ﷺ su ne haramcin Al-Muhaaqalah da Al-Muzaabanah, sauran kuma an saka su (Mudraj) daga kalmomin Sa'id Bin Al-Musayyib. A cikin Sunan Al-Nasa'i an ambata a karshen hadisin kamar haka: (Isra'ila ya raba shi daga Tariq, don haka ya yi Irsal (Mursal) na sashen farko (wato, ya mai da shi daga kalmomin Annabi ba tare da ambaton mai ruwaito ba), ya kuma mai da sashe na biyu daga kalmomin Sa'id).

With respect to the first narration, Al-Nasa’i explained clearly that the words of the narration which is (Marfu’) to the Messenger (pbuh) are the prohibition of Al-Muhaaqalah and Al- Muzaabanah, and the remainder is extra/combined (Mudraj) from the words of Sa'id Bin Al-Musayyib. In Sunan Al-Nasa’i it mentions the following at the end of the narration: (Israel differentiated it from Tariq, and so he did Irsal (Mursal) of the first part (in other words, made it from the words of the Prophet without mentioning the narrator), and made the second part from the words of Sa‘id).

Hadisai na biyu da na uku ba su dace a yi amfani da su a matsayin hujja ba, saboda dukkan silsilolin biyu suna wucewa ta hannun Muhammad Bin ‘Abd Al-Rahman Bin Libi, wanda wani lokaci ana kiransa Ibn Abi Libi, wanda ba a dauke shi amintacce ba sai dai Ibn Hibban kawai. Ibn Hajr ya ce a cikin Al-Taqrib: “mai rauni, yana yin Irsal sosai (wato ba ya ambaton sunayen masu ruwaito tsakanin sa da Annabi)”. Al-Dhahabi kuma ya ce a cikin Mizan Al-‘I‘tidal: “Yahya ya ce: ba a yi la’akari da ruwayoyinsa ba, Al-Daraqutni kuma ya ce yana da rauni, wani kuma ya ce ba shi da karfi”, sannan a cikin littafin Al-Tathyeel ‘Ala ’l-Tahtheeb: “Ibn Abi Hatim ya ce: Hamad daga wani mutum (wato Ibn Umar), wanda ya ce: na tambayi Malik game da Muhammad b. ‘Abd Al-Rahman wanda ya ruwaito daga Sa'id Ibn Musayyib, sai ya ce: ba shi amintacce ba.”

The second and third narrations are not suitable for use as evidence, this is because both chains come through Muhammad Bin ‘Abd Al-Rahman Bin Libi, and it is sometimes said Ibn Abi Libi, who was not deemed as trustworthy except by Ibn Hibban. Ibn Hajr said in Al-Taqrib: “weak, does a lot of Irsal (not mentioning the name of the narrators in between)”, and Al-Dhahabi said in Mizan Al-‘I‘tidal: “Yahya said: his narration are not to be considered, and Al-Daraqutni said he is weak, and another said he is not strong” and in Al-Tathyeel ‘Ala ’l-Tahtheeb book: “Ibn abi Hatim said: Hamad from a man (in other words, Ibn Umar), who said: I asked Malik about Muhammad b. ‘Abd Al-Rahman who narrated from Sa'id Ibn Musayyib, and he said: he is not trustworthy”.

Ga waɗanda suka ɗauki hadisin a matsayin Hasan kamar Al-Albani, matsayinsu ba daidai ba ne, domin sun dogara ne da sauran shaidu na waje wajen cimma wannan hukuncin. Hakan ba zai yiwu ba idan matanin ya saba wa abin da yake sahihi, kuma yana ambato a ƙarshen rahotannin biyu cewa Manzon Allah ﷺ ya umarce su da yin haya da zinariya da azurfa. Duk da haka, a cikin Al-Bukhari an ruwaito daga Rafi’ cewa: “Amma zinariya da azurfa ba a amfani da su a wancan lokaci ba”, wato ba a amfani da su wajen ciniki na hayar filaye ba, ko da yake hayar filaye ta faru, kuma zinariya da azurfa suna nan, ana ciniki da su a wasu al’amura banda hayar filaye. Idan Manzon Allah ﷺ ya umarce su da yin haya da zinariya da azurfa, da hakan zai faru a wancan lokaci, kuma da ya ruwaito hakan. Amma bai ruwaito hakan ba, kuma fiye da haka, ya ruwaito cewa a zahiri ba a amfani da zinariya ko azurfa wajen hayar filaye a wancan lokaci ba.

As for those who deemed the report as Hasan such as Al- Albani, their conclusion is not accurate, since they relied upon additional witnesses to make this result. This cannot occur if the text contradicts that which is authentic, and it mentions at the end of both narrations that the Messenger of Allah (pbuh) ordered them to rent with gold and silver, and yet it was reported in Al-Bukhari from Rafi’,“As for gold and silver they were not used at that time”, or, in other words, they were not used in transactions for renting land, even though renting land took place and gold and silver was available and they used to transact with it in issues other than renting land, and if the Messenger (pbuh) had ordered them to rent with gold and silver then it would have taken place at that time, and he would have reported that. But he didn’t report that, and over and above that he reported that in fact gold or silver was not used for renting land at that time.

Saboda haka, inganta hadîsin zuwa darajar "hasan" ta hanyar shaidun ƙarin riwayoyi (wasu riwayoyin) ba daidai ba ne, tun da ƙarshen riwayoyin biyu ya ambata: "kuma ya umurce mu da mu yi hayarta da zinari da azurfa", don haka wannan ɓangare na riwayoyin biyu ya kasance mai rauni, kuma ba za a iya amfani da shi a matsayin hujja ba.

Accordingly the making Hasan of the report through additional witnesses (other narrations) is not correct since the end of the two narrations mentions: “and ordered us to rent it with gold and silver”, and so this part of the two narrations remain weak and cannot be used as evidence.

Waɗanda suka halatta haya ko hayar ƙasa suna kuma cewa hujjar halatta hayar ƙasa ita ce mutane suna yin ta, da kuma ijma'in Sahabbai. Dangane da mu'amalar mutane, an rawaito cewa Ibn Umar yana hayar ƙasarsa a zamanin Manzon Allah ﷺ, da na Abu Bakr (RA), da na 'Uthman (RA), da kuma wani ɓangare na lokacin mulkin Mu'awiyah. Ibn Al-Arabi Al-Maliki kuwa ya rawaito ijma'in Sahabbai a kan halaccin hayar ƙasa, wanda ke nuna cewa hayar ƙasa halal ce.

Those who permit the renting of land also claim that the evidence for permitting land rental, is that the people used to do so, as well as the Ijma’ of the companions. As for the peoples’ transactions, it is narrated that Ibn Umar used to rent his land at the time of the Messenger of Allah (pbuh) , Abu Bakr (ra), ‘Uthman (ra) and part of the time in the governorship of Mu’awiyah, and Ibn Al- Arabi Al-Maliki narrated an Ijma’ of the companions upon the permission of renting land, which indicates that renting land is permitted.

Ga cewa cewar mutane suna ciniki ta wata hanya ba hujja ce ta Shari'a ba a kan halaccinta, sai dai hujjar dole ta kasance nassi na Shari'a daga Alkur'ani ko Sunnah. Baya ga haka, labarin game da Ibn Umar da ya yi hayar filinsa ba shi da dacewa a matsayin hujja, domin da ya ji hadisin (wanda ya hana hayar filaye) sai ya daina yin hakan. An tabbatar da wannan ta hanyar riwayoyi biyu daga gare shi cewa ya daina hayar filaye saboda an haramta shi; a riwayar Rafi' daga Ammayah an ambata cewa: "Ibn Umar ya daina hayar filaye", kuma a riwayar Ibn Umar kansa ya ce: "Ba mu taba ganin wata matsala a cikin muzara'a ba har sai da muka ji Rafi' bin Khadij yana bada wannan hadisin", kuma fahimtar wannan ita ce cewa daga nan ya ga matsala a muzara'a, kuma muzara'a hayar fili ce. Saboda haka, hujjar da ake kawowa daga aikin mutane an ki ta, haka kuma amfani da aikin Ibn Umar a matsayin hujja an ki shi. Dangane da ijma'in sahabbai, wanda ake da'awar cewa ijma'i ne a kan halaccin hayar fili, a zahiri ijma'i ne a kan al-musaqah (hayar bishiyoyi don wani kaso na amfaninsu), bisa ga cewa Manzon Allah ﷺ ya ba mutanen Khaibar filinsa su yi aiki da shi a kan rabi, ba ijma'i ba ne a kan hayar fili. Wannan saboda Ibn al-'Arabi ne ya ruwaito wannan ijma'i, kuma ya ambata shi a cikin bayanin hadisin Umar (ra) cewa Annabi ﷺ ya yi kasuwanci da mutanen Khaibar, sai sahabbai suka yi ijma'i a kan halaccin wannan hayar. Don haka wannan ijma'in da ya ruwaito shi ne ijma'i a kan al-musaqah, ba a kan hayar fili ba, saboda haka ba za a iya amfani da shi a matsayin hujja ba. Dangane da haka, bai dace a yi amfani da shi a matsayin hujja da ke nuna halaccin hayar fili ba.

The response to this is: the fact that people transact a certain way is not a Shari’ah evidence for its permission, but rather the evidence must be a Shari’ah text either from the Book or the Sunnah. In addition to that, the narration regarding Ibn Umar renting his land is not suitable for an evidence since once he heard the narration (prohibiting the renting of land) he stopped doing it. This has been confirmed by two narrations from him that he stopped renting land due to it being prohibited; in the narration from Rafi’ from Ammayah it is mentioned that: “Ibn Umar stopped renting land”, and in the narration from Ibn Umar himself he said: “We didn’t use to see any problem in share-cropping until we heard Rafi’ Bin Khadij say the narration”, and the understanding from this is that he then saw a problem in sharecropping, and share-cropping is renting of land. Based upon this, the evidence regarding peoples’ transactions is rejected, and the use of Ibn Umar’s actions as proof is likewise rejected. As for the Ijma’ of the companions, which is claimed to be an Ijma’ upon the permission of renting land, it is rather Ijma’ upon Al-Musaqah (renting trees for a portion of their yields) based upon the Messenger of Allah (pbuh) leasing the land of Khaybar to the Jews, and it is not an Ijma’ upon renting land. This is because Ibn Al-‘Arabi was the one who narrated this Ijma’, and mentioned it in the explanation of the narration of Umar (ra) that the Prophet did business with the people of Khaybar, and so the companions had an Ijma’ on the permission of this renting. Therefore, this is the Ijma’ that he is relating, which is an Ijma’ upon Al-Musaqah and not upon the renting of land, and so it cannot be used as evidence. Accordingly, it is not suitable to be used as an evidence to indicate the permission of renting land.

Waɗanda suke halatta haya ta ƙasa kuma suna da'awar cewa akwai Ijma'i na sahabbai a kan halaccin hayar ƙasa da zinariya da azurfa a matsayin hujja, marubucin Al-Fateh kuwa ya rubuta: "Kuma Ibn Munzir ya yi da'awar cewa sahabbai sun yarda a kan hayar ƙasa da zinariya da azurfa", don haka wannan Ijma'i hujja ce ga halaccin hayar da zinariya da azurfa.

And those who permit renting of land claim that there is an Ijma’ of the companions upon the permission of renting land by gold and silver as an evidence, and the author of Al-Fateh wrote: “And Ibn Munthir claimed that the Messenger (pbuh)’s companions agreed upon the renting of land by gold and silver”, and so this Ijma’ is an evidence for the permission of renting by gold and silver.

Amsar wannan Ijma'i ita ce cewa hadisan da suka zo game da haramcin haya da ƙasa suna ɓata wannan Ijma'in, domin haramcin ya zo a bayyane, kamar yadda Annabi ﷺ ya ce:

The answer to this is that the narrations related to the prohibition of renting land invalidate this Ijma’ since the prohibition was general, as the Prophet said:

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا، أَوْ لِيُحْرِثْهَا أَخَاهُ، وَإِلاَّ فَلْيَدَعْهَا « .

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا، أَوْ لِيُحْرِثْهَا أَخَاهُ، وَإِلاَّ فَلْيَدَعْهَا « .

"Duk wanda yake da fili ya noma shi, ko kuma ya bar ɗan'uwansa ya noma shi, idan kuwa ba haka ba, to ya bar shi" (Muslim ya ruwaito daga Jabir), da kuma cikin ruwayar Muslim daga Abu Hurairah, wanda ya ce: Manzon Allah ﷺ ya ce:

“Whoever has land should cultivate it, or let his brother cultivate it, and if not, then give it up” (reported by Muslim from Jabir), and in the narration from Muslim from Abu Hurayrah who said that the Messenger of Allah (pbuh) said:

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا، أَوْ لِيَمْنَحْهَا أَخَاهُ، فَإِنْ أَبََ فَلْيُمْسِكْ أَرْضَه « .

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا، أَوْ لِيَمْنَحْهَا أَخَاهُ، فَإِنْ أَبََ فَلْيُمْسِكْ أَرْضَه « .

"Duk wanda yake da wata gona, to ya noma ta, ko kuma ya bar dan uwansa ya noma ta, idan kuma ya ki, to a karbe gonar tasa (daga hannunsa)". Maganarsa: "idan ba haka ba, to ya bar ta", da kuma: "idan ya ki, to a karbe gonar tasa (daga hannunsa)", shaida ce ta rashin izinin haya da zinare da azurfa. Haka kuma, hadisan sun takaita hukuncin ga zabi biyu kawai, ba tare da wasu ba, kamar yadda aka yi bayani a baya: maganar Annabi ﷺ:

“Whoever has some land, then he should cultivate it, or let his brother cultivate it, and if he refuses, then his land is taken (from him)”. His words: “and if not, then give it up”, and: “if he refuses, then his land is taken (from him)”, is evidence for the absence of permission for renting by gold and silver. In the same manner, the narrations limit the rule to two options at the exclusion of any others as has been previously explained: the words of the Prophet :

.» ازْرَعْهَا أَوْ امْنَحْهَا أَخَاكَ « .

.» ازْرَعْهَا أَوْ امْنَحْهَا أَخَاكَ « .

"cultivate it or give it to your brother", gave him two options to choose between, and there is no third option apart from them, and the consensus mentioned permits a third option (gold and silver), which is contradictory. This requires Tarjeeh (weighing up the evidences), and the narrations mentioned have a stronger chain than that of the consensus, and this is apart from the fact that consensus is only upon something that all have either agreed its permission or prohibition; as for something which has not occurred yet, then it cannot have an Ijma' upon it, and renting land by gold and silver was not something that the people used to do, as narrated in Bukhari from Rafi': "As for gold and silver, they were not used at that time", and from Hanthala b. Qays:

“cultivate it or give it to your brother”, gave him two options to choose between, and there is no third option apart from them, and the consensus mentioned permits a third option (gold and silver), which is contradictory. This requires Tarjeeh (weighing up the evidences), and the narrations mentioned have a stronger chain than that of the consensus, and this is apart from the fact that consensus is only upon something that all have either agreed its permission or prohibition; as for something which has not occurred yet, then it cannot have an Ijma’ upon it, and renting land by gold and silver was not something that the people used to do, as narrated in Bukhari from Rafi’: “As for gold and silver, they were not used at that time”, and from Hanthala b. Qays:

. سَأَلْتُ رَافِعَ بْنَ خَدِيجٍ عَنْ كِرَاءِ الأَرْضِ بِالذَّهَبِ وَالْوَرِقِ فَقَالَ: لا بَأْسَ بِهِ، إِنََّّاَ « عَلَى الْمَاذِيَانَاتِ وَأَقْبَالِ الجَْدَاوِلِ وَأَشْ يَاءَ مِنْ الزَّرْعِ، كَانَ النَّاسُ يؤَُاجِرُونَ عَلَى عَهْدِ النَّبِِِّ فَيَهْلِكُ هَذَا وَيَسْلَمُ هَذَا، وَيَسْلَمُ هَذَا وَيهَْلِكُ هَذَا، فَلَمْ يَكُنْ لِلنَّاسِ كِرَاءٌ إِلاَّ هَذَا؛ فَلِذَلِكَ زُجِرَ » عَنْهُ، فَأَمَّا شَيْءٌ مَعْلُومٌ مَضْمُونٌ فَلا بَأْسَ بِهِ .

. سَأَلْتُ رَافِعَ بْنَ خَدِيجٍ عَنْ كِرَاءِ الأَرْضِ بِالذَّهَبِ وَالْوَرِقِ فَقَالَ: لا بَأْسَ بِهِ، إِنََّّاَ « عَلَى الْمَاذِيَانَاتِ وَأَقْبَالِ الجَْدَاوِلِ وَأَشْ يَاءَ مِنْ الزَّرْعِ، كَانَ النَّاسُ يؤَُاجِرُونَ عَلَى عَهْدِ النَّبِِِّ فَيَهْلِكُ هَذَا وَيَسْلَمُ هَذَا، وَيَسْلَمُ هَذَا وَيهَْلِكُ هَذَا، فَلَمْ يَكُنْ لِلنَّاسِ كِرَاءٌ إِلاَّ هَذَا؛ فَلِذَلِكَ زُجِرَ » عَنْهُ، فَأَمَّا شَيْءٌ مَعْلُومٌ مَضْمُونٌ فَلا بَأْسَ بِهِ .

"Na tambayi Rafi' b. Khadij game da haya da filaye don zinariya da azurfa, sai ya ce: Babu laifi a cikinsa ga mutanen da suke bayar da filaye da suke kusa da magudanan ruwa da kuma a karshen rafuka ko wani yanki na gonaki. (Amma abin da ya faru) shi ne wani lokaci wannan ya lalace wannan kuma ya tsira, kuma a wasu lokuta wannan bangaren ya tsira wancan kuma ya lalace, don haka ba a biya kudin haya ga mutanen (da suka bayar da filayen) sai dai ga wannan daya da ya tsira. Saboda haka ne ya hana shi (Manzon Allah ﷺ). Amma idan akwai wani abu da aka tabbatar kuma abin dogaro (misali kudi), babu laifi a cikinsa." Wadannan hadisai guda biyu suna nuna cewa haya da filaye da zinariya da azurfa ba ta faru a lokacin ba, wanda hakan ya kore kasancewar wani ijma'i a kan abin da bai faru ba. Ijma'in sahabbai hanya ce kawai ta bayyana dalili (Kashif 'An Dalil), ba ra'ayinsu ba ne da suka amince da shi bayan muhawara da yarjejeniya. Saboda haka, idan sun yi ijma'i cewa hukuncin wannan aiki shi ne kaza, yana nufin sun ji Manzo (ﷺ) ya faɗi wannan hukunci, ko an gan shi yana yin sa, ko kuma ya yi shiru a kansa (yana sane da yin sa), sai sahabbai su ruwaito hukuncin ba tare da ambaton dalilin ba. Wannan ba zai faru ba sai da abin da ya faru a zahiri, tun da an shar'anta Shari'ah a kan ayyukan da aka yi da abubuwan da suka faru, ba a kan zato na ilimi ba, don haka dole ne ijma'in sahabbai ya kasance a kan abin da yake akwai. Kuma matukar an kore kasancewar mutane suna haya da filaye da zinariya da azurfa ta hadisai ingantattu, to wannan ya kore kasancewar duk wani ijma'in sahabbai a kansa. Haka ma lokacin da Umar (ra) ya ce wa taron sahabbai daga kan mimbari:

“I asked Rafi' b. Khadij about the renting of land for gold and silver, whereupon he said: There is no harm in it for the people let out land situated near canals and at the ends of the streamlets or portion of fields. (But it so happened) that at times this was destroyed and that was saved. whereas (on other occasions) this portion was saved and the other was destroyed and thus no rent was payable to the people (who let out lands) but for this one (which was saved). It was due to this that he (the Holy Prophet) prohibited it. But if there is something definite and reliable (e. g. money). there is no harm in it.” These two narrations indicate that renting land by gold and silver did not take place at that time, which negates the presence of an Ijma’ upon something that took place. The Ijma’ of the companions is simply a method to uncover an evidence (Kashif ‘An Dalil), and not an opinion of theirs that they agreed upon after debating and agreeing upon it. Therefore, their Ijma’ that the rule for this action is such and such means that they heard the Messenger (pbuh) say that rule, or he was seen to do it, or he remained silent upon it (having known of it being done), and so the companions narrate the rule without relating the evidence. This cannot occur except with something that occurred in reality, since the Shari’ah was legislated upon actions that were done and occurrences that took place, and not upon academic hypotheses, and therefore it is imperative that the Ijma’ of the companions is upon something that was present. And as long as the presence of people renting land by gold and silver has been negated by authentic narrations, then this is a negation of the presence of any Ijma’ of the companions upon it. In the same manner when Umar (ra) said to a crowd of companions from the pulpit:

.» مَنْ أَحْيَا أَرْضاً مَيْتَةً فَهِيَ لَهُ وَلَيْسَ لِمُحْتَجِرٍ حَ ق بعَْدَ ثَلاثِ سِنِيَ « .

.» مَنْ أَحْيَا أَرْضاً مَيْتَةً فَهِيَ لَهُ وَلَيْسَ لِمُحْتَجِرٍ حَ ق بعَْدَ ثَلاثِ سِنِيَ « .

"Duk wanda ya rayar da ƙasa matacciya, to ita tasa ce, kuma wanda ya shinge ta, to bayan shekara uku (idan ba a noma ta ba) ba shi da wani haƙƙi a cikinta." (Abu Yusuf ya ambata a cikin Al-Kharaj daga Salim b. ‘Abd Allah (swt)). Saboda haka ya hana wanda ya shinge ƙasar duk wani haƙƙi bayan shekara uku, tun da maganarsa: "haƙƙi" nakira ce a cikin mahallin nufin ƙaryatawa, saboda haka tana da ma'ana gama-gari wadda ta ƙunshi ƙaryata duk wani haƙƙi. Don haka, da an halatta ya yi hayar ta da zinariya da azurfa, ba za a ƙwace masa ta ba bayan shekara uku, kuma Umar (ra) ya faɗi haka ya kuma aiwatar da shi a gaban idanu da jin sahabbai, babu wanda daga cikinsu ya ƙaryata shi, saboda haka hakan ijma'i ne. Waɗanda suka halatta hayar ƙasa kuma suna cewa hujjar halaccinta ita ce riwayar daga Ibn ‘Abbas wanda ya ce: "

“whoever revives a dead land, it belongs to him, and the one who fenced it off , then has no right in it after three years (if not cultivated).” (mentioned by Abu Yusuf in Al-Kharaj from Salim b. ‘Abd Allah (swt)). And so he prohibited the one who fenced the land from any rights after three years, since his word: “right” is an indefinite noun in the context of a negation which is therefore general and encompasses a negation of all rights. So, if he was allowed to rent it by gold and silver, it wouldn’t have been taken from him after three years, and Umar (ra) said this and acted upon it in front of the sight and hearing of the companions and none of them refuted him and so it is a consensus. And those who permit the renting of land say that the evidence for its permissibility is the narration from Ibn ‘Abbas who said:

. زَارَعَةِ، وَلَكِنَّهُ قَالَ: أَنْ يََْنَحَ أَحَدَكُمْ أَخَاهُ خَيْرٌ لَهُ مِ « ُ إِنَّ اللهَ لََْ ينَْهَ عَنِ الم نْ أَنْ يَأْخُذَ » شَيْئاً مَعْلُوم اً .

. زَارَعَةِ، وَلَكِنَّهُ قَالَ: أَنْ يََْنَحَ أَحَدَكُمْ أَخَاهُ خَيْرٌ لَهُ مِ « ُ إِنَّ اللهَ لََْ ينَْهَ عَنِ الم نْ أَنْ يَأْخُذَ » شَيْئاً مَعْلُوم اً .

“Allah (SWT) bai haramta hakan ba, amma ya ce: Ya fi kyau mutum ya ba ɗan’uwansa ƙasa kyauta a kan ya karɓi wani adadi a kanta.” (An amince da shi). Ibn Maja ya ruwaito hadisi: “daga Ibn Abbas, cewa ya ji mutane suna ƙara kuɗin haya a kan ƙasa, sai ya ce: “Tsarki ya tabbata ga Allah (SWT), Manzon Allah ﷺ ya ce kawai…

“Allah (swt) did not forbid that, but said: One had better give the land to one's brother gratis rather than charge a certain amount for it.” (agreed upon). Ibn Maja mentioned the narration: "from Ibn Abbas, that he heard people increased renting land, and said: "Glory to Allah (swt), the Messenger of Allah (pbuh) only said:

. » أَلا مَنَحَهَا أَحَدُكُمْ أَخَاهُ، وَلََْ ينَْهَ عَنْ كِرَائِهَا « .

. » أَلا مَنَحَهَا أَحَدُكُمْ أَخَاهُ، وَلََْ ينَْهَ عَنْ كِرَائِهَا « .

"Ya kamata a ba ɗan'uwansa" da kuma "bai hana haya ba," kuma a cikin wata riwayar daga Ibn ‘Abbas: "Manzon Allah ﷺ bai hana noma ta hanyar rabon amfani ba, amma ya umarci mutane su kasance masu kyautatawa juna ta maganarsa:

“One should grant it to his brother” and did not prohibit renting it”", and in another report from Ibn ‘Abbas: “The Messenger of Allah (pbuh) did not prohibit share-cropping but he commanded people to be kind with each other by his words:

.» مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا، أَوْ لِيَمْنَحْهَا أَخَاهُ، فَإِنْ أَبََ فَلْيُمْسِكْ أَرْضَه « .

.» مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا، أَوْ لِيَمْنَحْهَا أَخَاهُ، فَإِنْ أَبََ فَلْيُمْسِكْ أَرْضَه « .

"Duk wanda yake da wata gona, to ya noma ta, ko kuma ya bar ɗan'uwansa ya noma ta, idan kuma ya ƙi, to a karɓe gonar daga hannunsa." (wanda Al-Tirmiżi ya ruwaito daga Ibn ‘Abbas, kuma ya tabbatar da ingancinsa), haka kuma abin da aka ruwaito daga Thabit:

“Whoever has some land, then he should cultivate it, or let his brother cultivate it, and if he refuses then his land is taken (from him)”" (reported and authenticated by Al-Tirmidhi from Ibn ‘Abbas), and in the same manner what is reported from Thabit:

. » نهََى عَنْ الْمُزَارَعَةِ، وَأَمَرَ بِالْمُؤَاجَرَةِ، وَقَالَ: لا بَأْسَ بَِِا أَنَّ رَسُ ولَ اللَّهِ « .

. » نهََى عَنْ الْمُزَارَعَةِ، وَأَمَرَ بِالْمُؤَاجَرَةِ، وَقَالَ: لا بَأْسَ بَِِا أَنَّ رَسُ ولَ اللَّهِ « .

Manzon Allah (ﷺ) ya hana noman rabon amfanin gona (muzara'a) kuma ya umarta da hayar (kiran haya), kuma ya ce babu laifi a cikinta, kamar yadda Muslim ya ruwaito. Saboda haka, wadannan ruwayoyi suna nuna izinin hayar. Amsar wannan ita ce: ruwayar Ibn Abbas a dukkan sigoginta bayani ce ta fahimtarsa game da maganganun Manzon Allah (ﷺ), ba ruwaya daga Manzon Allah (ﷺ) ba. Bayani ne cewa ya fahimci cewa haramcin da Manzon Allah (ﷺ) ya yi na hayar fili ba haramci ne na tahrim ba, shi ya sa ya ce: "bai hana ba". Haka kuma an bayyana a fili a cikin ruwaya ta biyu, domin an fayyace cewa ya fahimce shi daga maganganun Manzon Allah (ﷺ), yayin da ya bayyana fahimtarsa ta hanyar ambaton ruwayar da ya fahimta daga lokacin da ya ce: "bai hana muzara'a ba, sai dai ya umarci mutane su yi wa juna alheri da maganarsa (ﷺ)…". Muddin dai fahimtar Ibn Abbas ce, ba ruwaya daga Annabi ba, to ba a dauke ta a matsayin hujja ba, kuma ba za a iya amfani da ita a matsayin dalili ba. Dangane da ruwayar Thabit wanda ya ce: "kuma ya umarta da hayar", wannan ya saba wa wata ruwayar: "Manzon Allah (ﷺ) ya hana hayar fili", da kuma wata ruwayar: "Manzon Allah (ﷺ) ya hana karbar duk wani haya a kan fili, ko wani rabo daga amfaninsa (amfanin gona)" (Muslim ya ruwaito daga Jabir). Domin maganarsa: "kuma ya umarta da hayar" tana da ma'ana gama gari, ta shafi dukkan nau'ikan hayar, haka kuma maganarsa: "hayar fili" da "duk wani haya da za a karba" suma gama gari ne. Wato umarnin hayar gama gari ne, haramcin kuma gama gari ne, kuma wannan ba za a iya sasantawa tsakaninsu ba, domin dukkansu gama gari ne. Ba haka ba ne cewa daya daga cikin biyun gama gari ne, dayan kuma takamaimai ne, ko gama gari ta wata fuska kuma takamaimai ta wata fuskar, ko kuma gama gari ta wata fuska daban kuma takamaimai ta fuska wadda ba ruwayar ba, da sauran haka, har ya zama ana iya hada dalilan. Maimakon haka, umarni da hani duk suna da fadi daidai, don haka wajibi ne a yi tarjeeh, sannan a ba hani fifiko a kan umarni, kuma ana kin riwayar da ke nuna umarni saboda fadin ma'aikin Allah ﷺ cewa idan nassoshi biyu suka sabawa juna, to ana ba hani fifiko a kan umarni.

“The Messenger of Allah (pbuh) prohibited share-cropping and ordered renting and said no Haram in it.” (as reported by Muslim). And so these narrations indicate the permission of renting. The answer to this is that the narration of Ibn Abbas in all of its reports is information of his understanding of the words of the Messenger (pbuh) , and not a report from the Messenger (pbuh) . They are an explanation that he understood that the prohibition of renting land by the Messenger (pbuh) was not for Tahrim, and so he said: “did not prohibit it”. And it is explicitly mentioned by him in the second report, since it is clarified he understood it from the words of the Messenger (pbuh) , as he explained his understanding by mentioning the narration which he had understood from when he said: “did not prohibit share-cropping but he commanded people to be kind with each other by his (saw) words…”. As long as it is the understanding of Ibn ‘Abbas and not a narration from the Prophet then it is not considered to be a proof, and cannot be used as evidence. As for the narration of Thabit who said: “and commanded renting”, this contradicts the other narration: “The Messenger of Allah (pbuh) prohibited the leasing of land” and the other narration: “The Messenger of Allah (pbuh) prohibited any rent to be taken for land, or any share of it (crops)” (reported by Muslim from Jabir), since his words: “and commanded renting” is general, encompassing all types of renting, and his words: “the leasing of land” and: “any rent to be taken” are also general; in other words, the order to rent is general and the prohibition is general, and this cannot be reconciled, since they are both general. It is not the case that one of the two is general and the other specific, or general from one angle and specific from another, and the other is general from another angle and specific from an angle other than the narration and so on such that reconciliation between the evidences could have been possible. Rather the generality of the order and prohibition are equal, so Tarjeeh is necessary and then the prohibition is given precedence and the narration ordering renting is rejected because if two texts contradict, then the precedence is given to the prohibition ahead of the order due to his words:

. » دَعْ مَا يَرِيبُكَ إِلَى مَا لا يَرِيبُكَ « .

. » دَعْ مَا يَرِيبُكَ إِلَى مَا لا يَرِيبُكَ « .

"Ka bar abin da ke shakka a gare ka saboda abin da ba ya da shakka." (Al-Tirmidhi ya ruwaito shi, kuma ya ce hadisi ne Hasan Sahih), kuma saboda haka an kore amfani da wadannan hadisai a matsayin hujja.

“Give up what is doubtful to you for that which is not doubtful.” (reported by Al-Tirmidhi who said it is Hasan Sahih), and accordingly the use of these narrations as evidence has been negated.

Those who claim that renting land is permitted also state that the evidence for its permission is what has been reported by Abu Dawud that Zayd Bin Thabit said: . يَ غْفِرُ اللَّهُ لِرَافِعِ بْنِ خَدِيجٍ، أَنَا وَاللَّهِ أَعْل مُ بِالْحَدِيثِ مِنْهُ، إِنَّمَا أَتَاهُ رَجُلانِ قَالَ « إِنْ كَانَ هَذَا شَأْنَكُمْ « :مُسَدَّدٌ مِنْ الأَنْصَارِ ثُمَّ اتَّ فَقَا قَدْ اقْ تَتَلا فَ قَالَ رَسُولُ اللَّهِ » فَلا تُكْرُوا الْمَزَارِعَ .

Those who claim that renting land is permitted also state that the evidence for its permission is what has been reported by Abu Dawud that Zayd Bin Thabit said: . يَ غْفِرُ اللَّهُ لِرَافِعِ بْنِ خَدِيجٍ، أَنَا وَاللَّهِ أَعْل مُ بِالْحَدِيثِ مِنْهُ، إِنَّمَا أَتَاهُ رَجُلانِ قَالَ « إِنْ كَانَ هَذَا شَأْنَكُمْ « :مُسَدَّدٌ مِنْ الأَنْصَارِ ثُمَّ اتَّ فَقَا قَدْ اقْ تَتَلا فَ قَالَ رَسُولُ اللَّهِ » فَلا تُكْرُوا الْمَزَارِعَ .

"Allah (SWT) ya gafarta wa Rafi' bin Khadij, ni na fi shi sanin Hadisai." Wasu mutane biyu da suka yi jayayya suka zo wurin Annabi ﷺ, sai ya ce: "Idan wannan ne halin da kuke ciki, to kada ku yi hayar gonaki," amma abin da Rafi' bin Khadij ya ji shi ne: "Kada ku yi hayar gonaki."

“May Allah (swt) forgive Raafi Bin Khadij, I have more knowledge of Ahadith than he does. Two men who had quarreled came to the Prophet (SAW) and he said: 'If this is your situation, do not lease farms,' and what Rafi' bin Khadij heard was 'Do not lease farms”.

A wato kalmar dai, Zaid b. Thabit ya ce ya fi Rafi' sani game da hakan (wato haya ta fili), kuma cewa a lokacin da Annabi ﷺ ya ji cewa mutum biyu sun yi faɗa, sai ya ce:

In other words, Zayd b. Thabit said he knew more about that (meaning renting land) than Rafi’, and that when the Prophet heard two men had fought so he said:

. » إِنْ كَانَ هَذَا شَأْنَكُمْ فَلا تُكْرُوا الْمَزَارِعَ « .

. » إِنْ كَانَ هَذَا شَأْنَكُمْ فَلا تُكْرُوا الْمَزَارِعَ « .

"Idan wannan ne halin ku, kada ku yi hayar gonaki," sai abin da Rafi' bin Khadij ya ji shi ne "Kada ku yi hayar gonaki." Al-Bukhari kuma ya ruwaito daga Amr bin Dinar, wanda ya ce: "Na ce wa Tawus, don Allah ka bar Al-Mukhabara (noma da rabon amfani), tun da suna ikirarin cewa Annabi ﷺ ya haramta ta." Sai ya ce: "Wanda ya fi sani fiye da su (yana nufin Ibn 'Abbas) ya gaya mini cewa Annabi ﷺ bai haramta ta ba, sai dai ya ce:

“'If this is your situation, do not lease farms,' and what Rafi' bin khadij heard was 'Do not lease farms.” And Al-Bukhari reported fromAmrf Bin Dinar who said: “I said to Tawus, if you left behind Al-Mukhabara (share-cropping) since they claim that the Prophet prohibited it. He said: More knowledgeable than them (intending Ibn ‘Abbas) told me that the Prophet did not prohibit it and rather he said:

.» أَنْ يََْنَحَ أَحَدُكُمْ أَخَاهُ خَيْرٌ لَهُ مِنْ أَنْ يَأْخُذَ عَلَيْهَا خَرَاجاً مَعْلُوم اً « .

.» أَنْ يََْنَحَ أَحَدُكُمْ أَخَاهُ خَيْرٌ لَهُ مِنْ أَنْ يَأْخُذَ عَلَيْهَا خَرَاجاً مَعْلُوم اً « .

"Cewa ɗayanku ya ba ɗan'uwansa (filin) kyauta shi ne mafi alheri a gare shi fiye da ya karɓi kharaj mai ƙayyadaddun adadi a kansa," kuma kalmar Al-Kharaj a harshen Larabci tana nufin hayar ƙasa. Don haka waɗannan hadisai biyu suna nuna izinin yin hayar ƙasa.

“That one of you grant it to his brother is better( for him) than to take a fixed Kharaj upon it””, and Al-Kharaj linguistically means leasing of the land. So these two narrations indicate the permission of renting.

Amsar Zayd ba ya nuna izinin yin hayar ƙasa ba, sai dai yana nuna haramcinta. Dangane da fahimtar da ake samu daga sharadin da ke cikin maganarsa: "Idan wannan ne halin da kuke ciki", wannan ya ɓaci ta hanyar riwayoyin da suka haramta hayar ƙasa don noma gabaɗaya, kuma ya ɓaci saboda yana cikin al'amarin da aka saba da shi – wato hayar ƙasa ta hanyar da suke yi a dā tana kaiwa ga rigingimu da sabani, domin wasu ƙasashen sun fi wasu albarka. Wannan kamar yadda sharadin ya ɓaci a cikin maganar Allah (SWT):

The reply to this is that the narration of Zayd does not indicate the permission of renting land, but rather it indicates its prohibition, and as for the understanding derived from the condition in his words: “If this is your situation”, this is voided by the narrations which comprehensively prohibit renting for farming, and also it is voided since it falls under the usual situation – meaning that renting in the manner that they used to would normally lead to disputes and differences since some land is more fertile than other. This is similar to the voiding of the condition in His (swt) words:

"Kuma kada ku tilasta bayinku mata su yi karuwanci, idan suna son tsafta." (TMQ 24:33), saboda haka wannan sharadi ya ɓaci, domin yana cikin halin da aka saba; galibi bayin mata suna ƙin karuwanci, don haka wannan fahimta, ko fahimtar da aka samu daga wannan sharadi, ta ɓaci, tun da bayanin abin da ya kasance a al'adance ne kawai (cewa mace za ta ƙi a tilasta ta yin karuwanci), kuma ta kuma ɓata nassoshin da suka haramta zina gaba ɗaya, ba tare da an takaita su ba.

“And do not compel your slave girls to prostitution, if they desire chastity.” (TMQ 24:33), so this condition is voided as it falls under the usual situation – most of the time their maids hated prostitution, and so this understanding, or this understanding derived from the condition, is voided since it was merely a description of what was the case in usual circumstances (that a woman would hate to be forced into prostitution), and it also voided the texts which prohibited fornication generally and were not limited.

Kuma game da riwaya ta biyu daga ‘Amru b. Dinar, shi ma bai nufin: “izinin bayarwa da izinin karɓar haya, amma bayarwa ta fi”; a’a, yana hana karɓar haya. Wannan kuwa saboda jumlar: “bayar da ɗan’uwansa ya fi masa kyau fiye da karɓar Kharaj ƙayyadadde a kansa” jumla ce ta bayani wadda ke isar da roko, wato kamar dai ya ce: “Ka bayar wa ɗan’uwanka kuma kada ka karɓi Kharaj daga gare shi”, don haka tana ɗauke da roko na bayarwa, wato bayarwa ba tare da biya ba, da kuma hana karɓar Kharaj ko kuma haya. Yana buƙatar alama da ke bayyana irin wannan hani: “roko na barin yi”, kuma alamomin suna cikin wasu riwayoyi waɗanda ke nuna cewa roko ne mai ƙarfi, domin suna hana karɓar haya gaba ɗaya kamar faɗinsa:

As for the second narration from ‘Amru b. Dinar, likewise it does not mean: “permission to grant and permission to take rent, but granting is better”; rather it prohibits taking the rent. This is because the sentence: “to grant his brother is better for him than to take a fixed Kharaj upon it” is an informative sentence which conveys a request, in other words, it is as though he said: “Grant your brother and don’t take Kharaj from him”, and so it contains a request to grant, in other words, give, without recompense, and prohibiting taking Kharaj or in other words, rent. It requires an indication to explain the type of prohibition: “request to leave”, and the indications are in other narrations which convey that it is a decisive request since they prohibit the taking of rent comprehensively such as his words :

. مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيُزْرِعْهَا أَخَاهُ، وَلا يُكَارِيهَا بِثلُُثٍ وَلا بِرُبُعٍ وَلا « » بِطَعَامٍ مُسَمًّى .

. مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيُزْرِعْهَا أَخَاهُ، وَلا يُكَارِيهَا بِثلُُثٍ وَلا بِرُبُعٍ وَلا « » بِطَعَامٍ مُسَمًّى .

"Duk wanda yake da ƙasa, sai ya noma ta da kansa ko ya ba ɗan'uwansa ya noma ta, kuma kada ya yi hayar ta da kashi ɗaya bisa uku ko kashi ɗaya bisa huɗu na amfanin gona, ko kuma da wani ƙayyadadden adadin abinci (amfanin gona)." (Abu Dawud ya ruwaito shi). Kuma:

“Whoever has land, let him cultivate it (himself) or give it to his brother to cultivate, and not lease it in return for one-third or one-quarter of the yield nor a specified amount of food (produce).'” (reported by Abu Dawud). And:

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا، فَإِنْ لََْ يفَْعَلْ فَلْيُمْسِكْ أَرْضَه « .

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا، فَإِنْ لََْ يفَْعَلْ فَلْيُمْسِكْ أَرْضَه « .

"Duk wanda yake da fili ya noma shi da kansa, ko kuma ya ba ɗan'uwansa (Musulmi) shi kyauta; in kuma ba haka ba, ya bar shi ba a noma shi ba." Kuma daga Rafi'.

“Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise he should keep it uncultivated.” And from Rafi’:

. » نهََى عَنْ كِرَاءِ الْمَزَارِعِ أَنَّ النَّبَِِّ « .

. » نهََى عَنْ كِرَاءِ الْمَزَارِعِ أَنَّ النَّبَِِّ « .

Manzon Allah ﷺ ya hana yin hayar gonaki” (an yarda da shi a cikin Sahihai biyu).

“The Messenger of Allah (pbuh) prohibited renting of farms” (agreed upon). And:

.» أَنْ يؤُْخَذَ لِلأَرْضِ أَجْرٌ أَوْ حَ ظ نهََى رَسُولُ ال لَّهِ « .

.» أَنْ يؤُْخَذَ لِلأَرْضِ أَجْرٌ أَوْ حَ ظ نهََى رَسُولُ ال لَّهِ « .

“Manzon Allah ﷺ ya hana a yi amfani da ƙasa domin haya ko rabon amfanin gona” (Muslim ne ya ruwaito daga Jabir). Kuma an ruwaito cewa ‘Abdullahi b. Umar ya haɗu da Rafi’ b. Khadij, ya tambaye shi, sai ya amsa: “Na ji kawunnana, kuma suna daga cikin waɗanda suka shaida yakin Badar, suna cewa:”

“The Messenger of Allah (pbuh) forbade the land to be used for a rent or share of the crop” (reported by Muslim from Jabir). And it is reported that ‘Abd Allah (swt) b. Umar met Rafi’ b. Khadij and asked him and so he replied: I heard my uncles, and they were from those who saw Badr, say:

. » نهََى عَنْ كِرَاءِ الأَرْضِ أَنَّ رَسُولَ اللَّهِ « .

. » نهََى عَنْ كِرَاءِ الأَرْضِ أَنَّ رَسُولَ اللَّهِ « .

Manzon Allah ﷺ ya hana yin hayar ƙasa” (Muslim). Waɗanda suke da'awar cewa hayar ƙasa halal ce, suna cewa hujjar halaccinta ita ce abin da Ibn Umar ya ruwaito.

“The Messenger of Allah (pbuh) prohibited renting land” (by Muslim). Those who claim that renting land is permitted say that the proof for its permissibility is what is reported by Ibn Umar:

.» عَامَلَ أَهْلَ خَيْبَرَ بِشَطْرِ مَا يََْرُجُ مِنْهَا مِنْ ثَََرٍ أَوْ زَرْعٍ أَنَّ رَسُولَ اللَّهِ « .

.» عَامَلَ أَهْلَ خَيْبَرَ بِشَطْرِ مَا يََْرُجُ مِنْهَا مِنْ ثَََرٍ أَوْ زَرْعٍ أَنَّ رَسُولَ اللَّهِ « .

Manzon Allah ﷺ ya yi yarjejeniya da mutanen Khaybar cewa za su ba shi rabin abin da aka samu daga 'ya'yan itatuwa ko amfanin gona, kuma Abu Ja'far ya ce:

“The Messenger of Allah (pbuh) contracted the people of Khaybar over half of what was produced of fruit or crops”, and Abu Ja’far said:

. أَهْلَ خَيْبَرَ بِالشَّطْرِ، ثُمَّ أَبُو بَكْرٍ، ثُمَّ عُمَرُ وَعُثْمَانَ وَعَلِ ي، عَامَلَ رَسُولُ اللهِ « » ثُمَّ أَهْلُوهُمْ، إِلَى اليَوْمِ يعُْطُونَ الث لُثَ وَال ربُعَ .

. أَهْلَ خَيْبَرَ بِالشَّطْرِ، ثُمَّ أَبُو بَكْرٍ، ثُمَّ عُمَرُ وَعُثْمَانَ وَعَلِ ي، عَامَلَ رَسُولُ اللهِ « » ثُمَّ أَهْلُوهُمْ، إِلَى اليَوْمِ يعُْطُونَ الث لُثَ وَال ربُعَ .

"Manzon Allah ﷺ ya ba mutanen Khaibar kwangila ta rabi da amfanin ƙasar, sannan Abu Bakr (ya yi haka), sannan Umar, sannan Uthman da Ali, har zuwa yau suna ba da kashi ɗaya bisa uku da kashi ɗaya bisa huɗu" (wanda Ibn Qudamah ya ambata a cikin Al-Mughni, ya kuma ce sahihi ne mashhur). Al-Bukhari kuma ya ruwaito daga Ibn Umar:

“The Messenger of Allah (pbuh) contracted the people of Khaybar over half, and then Abu Bakr (did the same), and then Umar, and then Uthman and Ali and then until today they give a third and a quarter” (mentioned by Ibn Qudamah in Al-Mughni and he said it is Sahih Mashhur). And Al-Bukhari reported from Ibn Umar:

عَامَلَ خَيْبَرَ بِشَطْرِ مَا يََْرُجُ مِنْهَا مِنْ ثَََرٍ أَوْ زَرْعٍ، فَكَانَ يعُْطِي أَنَّ النَّبَِِّ « أَزْوَاجَهُ مِائَةَ وَسْقٍ ثَََانُونَ وَسْقَ تََْرٍ وَعِشْرُونَ وَسْقَ شَعِيرٍ، فَقَسَمَ عُمَرُ خَيْبَرَ، فَخَيَّرَ أَزْوَاجَ النَّبِِِّ أَنْ يقُْطِ مِنْهُنَّ مَنْ عَ لََنَُّ مِنْ الْمَاءِ وَالأَرْضِ أَوْ يَُْضِيَ لََنَُّ؟ فَمِنْهُنَّ مَنْ اخْتَارَ الأَرْضَ، وَ » اخْتَارَ الْوَسْقَ، وَكَانَتْ عَائِشَةُ اخْتَارَتْ الأَرْضَ “ .

عَامَلَ خَيْبَرَ بِشَطْرِ مَا يََْرُجُ مِنْهَا مِنْ ثَََرٍ أَوْ زَرْعٍ، فَكَانَ يعُْطِي أَنَّ النَّبَِِّ « أَزْوَاجَهُ مِائَةَ وَسْقٍ ثَََانُونَ وَسْقَ تََْرٍ وَعِشْرُونَ وَسْقَ شَعِيرٍ، فَقَسَمَ عُمَرُ خَيْبَرَ، فَخَيَّرَ أَزْوَاجَ النَّبِِِّ أَنْ يقُْطِ مِنْهُنَّ مَنْ عَ لََنَُّ مِنْ الْمَاءِ وَالأَرْضِ أَوْ يَُْضِيَ لََنَُّ؟ فَمِنْهُنَّ مَنْ اخْتَارَ الأَرْضَ، وَ » اخْتَارَ الْوَسْقَ، وَكَانَتْ عَائِشَةُ اخْتَارَتْ الأَرْضَ “ .

Annabi ﷺ ya yi yarjejeniya da mutanen Khaybar a kan rabin abin da ƙasar ta fitar, ko amfanin gona ne ko 'ya'yan itace. Don haka yakan ba matan sa ɗari ɗari na lodi: tamanin na dabino, da ashirin na sha'ir. Sai Umar ya raba Khaybar, ya ba matan Annabi ﷺ zaɓi: ko a ba su fili da ruwa daga cikinta, ko su ci gaba da karɓar lodin. Wasu daga cikinsu suka zaɓi fili, wasu kuma suka zaɓi lodi, Aisha kuma ta zaɓi fili. Saboda haka wannan hadisi yana nuna halaccin yin hayar ƙasa a kan wani sashi na amfanin ta, don haka yana nuna halaccin yin hayar ƙasa gaba ɗaya.

The Prophet contracted the people of Khaybar upon a half of what they produced from the land, in terms of crops or fruits, so he used to give his wives one hundred loads, eighty of dates, and twenty of barley, then Umar divided Khaybar and gave the wives of the Prophet the choice to be given land and water from it, or to continue taking the loads, and so some of them chose the land, and others the loads, and Aisha chose land”. Therefore, this narration indicates the permission of renting land for a part of its yields, and so indicates the permissibility of renting land absolutely.

Amsar da ke cewa: ƙasar Khaybar ƙasa ce mai itatuwa wadda ake shayarwa da ruwa, kuma tsakanin itatuwan akwai wani fili mai faɗi wanda yankinsa ya fi ƙanƙanta da yankin ƙasar itatuwan. Wannan fili ne ake nomawa, kuma wannan ya tabbata ta abin da aka ambata a cikin wasu riwayoyi.

The reply to this is that the land of Khaybar was wooded land irrigated by water, and between the trees was a flat land whose area was less than that of the area of the wooded land. It was this land that was cultivated, and this is supported by what was mentioned in some of the narrations:

.» عَامَلَ أَهْلَ خَيْبَرَ بِشَطْرِ مَا يََْرُجُ مِنَ النَّخْلِ وَالشَّجَرِ أَنَّ النَّبَِِّ « .

.» عَامَلَ أَهْلَ خَيْبَرَ بِشَطْرِ مَا يََْرُجُ مِنَ النَّخْلِ وَالشَّجَرِ أَنَّ النَّبَِِّ « .

"Annabi ﷺ ya yi yarjejeniya da mutanen Khaybar game da abin da suke samarwa daga itatuwan dabino da sauran itatuwa." (Al-Daraqutni ne ya ruwaito shi daga Ibn Umar). Kuma a cikin ruwayar Ibn Abbas:

“The Prophet contracted the people of Khaybar over what they produced from the palm trees and trees.” (reported by Al-Daraqutni from Ibn Umar). And in the narration of Ibn Abbas:

. "أرضها ونخلها" .

. "أرضها ونخلها" .

"its land and its palm trees." Bisa wannan, gaskiyar abin da Manzon Allah (pbuh) ya yi a lokacin da ya yi hayar Khaybar ita ce Musaqah (hayar bishiyoyi don samun wani kaso daga amfanin gonarsu), ba muzara'ah ba, wato hayar filin da ke da itatuwa, ba hayar fili kawai ba, face hayar itatuwa tare da filin da ke cikinsu, wanda shi ne Musaqah, kuma wannan halal ne ba tare da wani sabani ba. Halal ne a yi hayar bishiya don wani kayyadadden kaso na 'ya'yanta, a madadin wanda zai shayar da su kuma ya girbe su, kuma ana hayar filin tun da bishiyar tana a kansa, bisa sharadin cewa filin da ke da itatuwa ya fi filin da babu komai yawa, domin hayar ta kasance ta itatuwan ba ta filin ba. Don haka wannan Musaqah ne wanda halal ne, abin da haramun ne shi ne hayar fili ba Musaqah ba. Idan aka duba sosai a cikin hadisin da Bukhari ya ruwaito, za a ga cewa filin ya cika da itatuwa, kuma filin da ke da itatuwa ya fi filin da babu komai yawa, kuma akwai ruwa a wurin don shayar da itatuwan, wanda hakan ke nuna Musaqah ce. Ku duba kalmomin hadisin: "ya kasance yana ba matansa dari loda, tamanin na dabino, da ashirin na sha'ir", da kuma maganarsa: "a ba su fili da ruwa daga cikinsa", wanda ke nuna cewa filin Khaybar yana da itatuwa, kuma hayarsa ta kasance bisa Musaqah, ba muzara'ah ba, haka kuma ba hayar fili ba.

“its land and its palm trees.” Accordingly, the reality of what the Messenger (pbuh) did when he leased Khaybar is that it was Musaqah (renting trees for a portion of their yields) and not sharecropping, or in other words, renting of a wooded land and not the rental of the land alone, rather the rental of trees and the land with them, which is Musaqah, and this is permitted without any difference. It is permitted to rent a tree for a fixed portion of its fruits in exchange for someone watering and harvesting them, and the land is rented since the tree is on the land, on the condition that there is more land with trees than empty land in order that the rental be for the trees and not the land. So this is Musaqah which is permitted, and what is forbidden is the renting of land and not the Musaqah. A detailed look at the narration in Bukhari reveals that the land was mainly full of trees, and the land with trees was greater than the empty land, and there was water there to irrigate the trees, which means it was Musaqah. Look at the words in the narration: “so he used to give his wives one hundred loads, eighty of dates, and twenty of barley”, and his words: “to be given land and water from it”, which indicates that the land of Khaybar used to have trees, and that its rental was on the basis of Musaqah, and not share-cropping nor renting of the land.

Saboda haka, wannan hadisi ba za a iya amfani da shi a matsayin hujja ga halaccin hayar fili ba, don haka amfani da shi ya ƙare.

Based upon that, the narration cannot be used as an evidence for the permissibility of renting land, and therefore its use is negated.

A takaice dai, haramcin haya (hayar wani abu) yana ɗaya daga cikin al'amuran da suka fi bayyana. Saboda haka kuma, hujjar wannan maudu'i ta tabbata ta hanyar mafi fitacciyar hanyar yin ƙarshe (istidlali).

In summary, therefore, the prohibition of renting is an issue which is as clear as can be. And accordingly the evidence for the article has been proven with the most prominent manner of deduction.

Dangane da Musaqah – haya da bishiyoyi ana yin hayar su domin samun wani kaso daga 'ya'yan itatuwansu, ko kuma hayar bishiyoyi tare da filin da suke ciki domin samun wani kaso daga 'ya'yan itace da amfanin gona, muddin bishiyoyin sun fi filin da babu komai a cikinsa yawa – hujjar hakan ita ce ma'anar Musaqah a shari'a da kuma izinin Musaqah a cikin hadisan da aka ruwaito game da shi. Al-Bukhari ya ruwaito daga Abu Hurairah, wanda ya ce:

As for Musaqah – the renting of trees for a portion of their fruits or the renting of trees with the land they are on for a portion of the fruit and crops, as long as there are more trees than empty land - the proof for this is the Shari’ah meaning of Musaqah and the permission for Musaqah in the narrations reported regarding it. Al-Bukhari reported from Abu Hurayrah who said:

. اقْسِمْ بيَْنَنَا وَبيََْ إِخْوَانِنَا النَّخِيلَ، قَالَ: لا، فَقَالُوا: :قَالَتْ الأَنْصَارُ لِلنَّبِِِّ « » تَكْفُونَا الْمَئُونَةَ وَنَشْرَكْكُمْ فِي الثَّمَرَةِ، قَالُوا: سََِعْنَا وَأَطَعْنَا .

. اقْسِمْ بيَْنَنَا وَبيََْ إِخْوَانِنَا النَّخِيلَ، قَالَ: لا، فَقَالُوا: :قَالَتْ الأَنْصَارُ لِلنَّبِِِّ « » تَكْفُونَا الْمَئُونَةَ وَنَشْرَكْكُمْ فِي الثَّمَرَةِ، قَالُوا: سََِعْنَا وَأَطَعْنَا .

"Ansar sun ce wa Annabi ﷺ: ka raba itatuwan dabino tsakaninmu da 'yan'uwanmu muhājirai. Ya amsa: "A'a." Sai Ansar suka ce (wa muhājirai): "Ku kula da itatuwan (ku shayar da su, ku lura da su) kuma ku raba mana 'ya'yan itacen." Muhājirai suka ce: "Mun ji, kuma mun yi biyayya."" Al-Bukhari kuma ya ruwaito ta hanyar Nafi', cewa 'Abdullah (SWT) ɗan Umar ya sanar da shi:

“The Ansar said to the Prophet : distribute the date palm trees between us and our emigrant brothers. He replied, "No." The Ansar said (to the emigrants)"look after the trees (water and watch them) and share the fruits with us." The emigrants said: "We listen and obey"”. And Al-Bukhari extracted through Nafi’ that ‘Abd Allah (swt) b. Umar informed him:

عَامَلَ خَيْبَرَ بِشَطْرِ مَا يََْرُجُ مِنْهَا مِنْ ثَََرٍ أَوْ زَرْعٍ، فَكَانَ يعُْطِي أَنَّ النَّبَِِّ « أَزْوَاجَهُ مِائَةَ وَسْقٍ ثَََانُونَ وَسْقَ تََْرٍ وَعِشْرُونَ وَسْقَ شَعِيرٍ، فَقَسَمَ عُمَرُ خَيْبَرَ فَخَيَّرَ أَزْوَاجَ النَّبِِِّ أَنْ يقُْطِ مِنْهُنَّ مَنْ عَ لََنَُّ مِنْ الْمَاءِ وَالأَرْضِ أَوْ يَُْضِيَ لََنَُّ؟ فَمِنْهُنَّ مَنْ اخْتَارَ الأَرْضَ، وَ » اخْتَارَ الْوَسْقَ، وَكَانَتْ عَائِشَةُ اخْتَارَتْ الأَرْضَ .

عَامَلَ خَيْبَرَ بِشَطْرِ مَا يََْرُجُ مِنْهَا مِنْ ثَََرٍ أَوْ زَرْعٍ، فَكَانَ يعُْطِي أَنَّ النَّبَِِّ « أَزْوَاجَهُ مِائَةَ وَسْقٍ ثَََانُونَ وَسْقَ تََْرٍ وَعِشْرُونَ وَسْقَ شَعِيرٍ، فَقَسَمَ عُمَرُ خَيْبَرَ فَخَيَّرَ أَزْوَاجَ النَّبِِِّ أَنْ يقُْطِ مِنْهُنَّ مَنْ عَ لََنَُّ مِنْ الْمَاءِ وَالأَرْضِ أَوْ يَُْضِيَ لََنَُّ؟ فَمِنْهُنَّ مَنْ اخْتَارَ الأَرْضَ، وَ » اخْتَارَ الْوَسْقَ، وَكَانَتْ عَائِشَةُ اخْتَارَتْ الأَرْضَ .

Annabi ﷺ ya yi yarjejeniya da mutanen Khaybar a kan rabin abin da suke samarwa daga ƙasar, ko amfanin gona ne ko 'ya'yan itace, don haka yana ba matan sa ɗari ɗari na kaya, tamanin na dabino, da ashirin na sha'ir. Sa'an nan Umar ya raba Khaybar, ya ba matan Annabi ﷺ zaɓi: a ba su ƙasa da ruwa daga cikinta, ko kuma su ci gaba da karɓar kayan. Don haka wasu daga cikinsu suka zaɓi ƙasa, wasu kuma suka zaɓi kayan, Aisha kuma ta zaɓi ƙasa. Muslim, da Abu Dawud, da Al-Nasa'i ne suka ruwaito wannan:

“The Prophet contracted the people of Khaybar upon a half of what they produced from the land, in terms of crops or fruits, so he used to give his wives one hundred loads, eighty of dates, and twenty of barley, then Umar divided Khaybar and gave the wives of the Prophet the choice to be given land and water from it, or to continue taking the loads, and so some of them chose the land, and others the loads, and Aisha chose land”, and Muslim and Abu Dawud and Al-Nasa’i reported:

Manzon Allah ﷺ ya ba Yahudawan Khaibar gonakin dabino da ƙasar Khaibar, domin su yi aiki a kansu da dukiyarsu, kuma Manzon Allah ﷺ zai sami rabin amfanin ƙasar. Ahmad da Ibn Maja sun ruwaito daga Ibn 'Abbas:

. دَفَعَ إِلَى يهَُودِ خَيْبَرَ نَُْلَ خَيْبَرَ وَأَرْضَهَا عَلَى أَنْ يعَْتَمِلُوهَا مِنْ أَنَّ رَسُولَ اللَّهِ « » شَطْرُ ثََرَِهَا أَمْوَالَِِمْ، وَلِرَسُولِ اللَّهِ. “The Messenger of Allah (pbuh) gave the Jews the date palms and land of Khaybar, for them to work upon it with their wealth, and the Messenger of Allah (pbuh) would have half of its fruits”. Ahmad and Ibn Maja reported from Ibn ‘Abbas:

. » دَفَعَ خَيْبَرَ أَرْضَهَا وَنَُْلَهَا مُقَاسَََةً عَلَى النِّصْفِ أَنَّ رَسُولَ اللَّهِ « .

. » دَفَعَ خَيْبَرَ أَرْضَهَا وَنَُْلَهَا مُقَاسَََةً عَلَى النِّصْفِ أَنَّ رَسُولَ اللَّهِ « .

"Annabi ﷺ ya bada ƙasar Khaybar da itatuwan dabino a matsayin rabon rabi". Wadannan hadisai suna nuna cewa musaqah shi ne hayar itatuwa kawai saboda wani sashe na 'ya'yansu, kamar yadda yake bayyana daga hadisin Abu Hurairah game da ayyukan Ansar. Har ila yau suna nuna cewa musaqah shi ne hayar itatuwa tare da filaye saboda wani sashe na 'ya'yan itatuwan da amfanin filin, kamar yadda yake bayyana daga hadisin Nafi' daga Abdullahi (SWT) b. Umar:

“The Prophet gave Khaybar’s land and date palms as a division over half”. These narrations indicate that Musaqah is the renting of trees alone for part of their fruits, as is apparent from the narration of Abu Hurayrah regarding the actions of the Ansar. They also indicate that Musaqah is the renting of trees with land for a portion of the fruits of the trees and the yield of the land, as is apparent from the narration of Nafi’ from ‘Abd Allah (swt) b. Umar:

.» عَامَلَ خَيْبَرَ بِشَطْرِ مَا يََْرُجُ مِنْهَا مِنْ ثَََرٍ أَوْ زَرْعٍ « .

.» عَامَلَ خَيْبَرَ بِشَطْرِ مَا يََْرُجُ مِنْهَا مِنْ ثَََرٍ أَوْ زَرْعٍ « .

ya ƙulla yarjejeniya da mutanen Khaybar cewa za su ba da rabin abin da ƙasar ta samar, ko amfanin gona ne ko 'ya'yan itace", kuma haka ma daga hadisin Muslim, Abu Dawud da Al-Nasa'i: "itatuwan dabino da ƙasar Khaybar", da hadisin Ibn Abbas: "ƙasar Khaybar da itatuwan dabino". Don haka suna nuni da cewa hayar ko dai itatuwan kaɗai ce, ko kuma itatuwan tare da ƙasar da ke tare da su. Haka kuma suna nuni da cewa ƙasar ya kamata ta zama ƙasa da itatuwan, kamar yadda yake bayyana a hadisin Nafi' daga 'Abdullahi (SWT) ɗan Umar.

“contracted the people of Khaybar upon a half of what they produced from the land, in terms of crops or fruits”, and likewise from the narration of Muslim, Abu Dawud and Al-Nasa’i: “date palms and land of Khaybar” and the narration of Ibn Abbas: “Khaybar’s land and date palms”. So they indicate that the renting is either of the trees alone, or the trees and the land with them. Similarly they indicate that the land should be less than the trees, as is clear from the narration of Nafi’ from ‘Abd Allah (swt) b. Umar:

.» مِائَةَ وَسْقٍ ثَََانُونَ وَسْقَ تََْرٍ وَعِشْرُونَ وَسْقَ شَعِيرٍ «.

.» مِائَةَ وَسْقٍ ثَََانُونَ وَسْقَ تََْرٍ وَعِشْرُونَ وَسْقَ شَعِيرٍ «.

"ɗari uku na buhuna, tamanin daga cikinsu dabino, ashirin kuma sha'ir." Saboda haka an tabbatar da cewa hakikanin Musaaqah shi ne hayar bishiyoyi domin wani kaso daga 'ya'yansu, ko hayar bishiyoyi da fili domin wani kaso daga 'ya'yan itacen da amfanin gona, muddin bishiyoyin sun fi fili yawa. Bugu da kari, wadannan hadisai sun zama hujja akan halaccin Musaqah.

“hundred loads, eighty of dates, and twenty of barley”. Accordingly it is confirmed that the reality of Musaaqah is renting the trees for a portion of its fruits, or renting the trees and land for a portion of the fruit and the crops, as long as the trees are more than the land. Additionally these narrations are evidence for the permissibility of Musaqah.