Idan kwangilar ta shafi amfanin abubuwa kamar hayar gidaje, dabbobi, motoci da makamantansu, to abin da aka yi kwangila a kansa shi ne amfanin abin, kuma kimanta ijara mai kama da ita ta wajen duba abin da amfaninsa yake daidai da amfanin abin da aka yi hayar. Duk lokacin da hayar abin ta cika, to mai haya zai iya amfana da abin da ya yi hayar; idan ya yi hayar gida, zai iya zama a cikinsa, idan kuwa dabba ce ko mota, to zai iya hawanta. Mai haya zai iya sake yin hayar abin da ya yi hayar bayan ya mallake shi, a kan adadin da ya yi hayar da shi, ko fiye, ko ƙasa da haka. Wannan saboda mallakar abin da aka yi hayar yana tsaye a wurin mallakar amfanin, tare da hujjar cewa an halatta masa ya yi tasarruf a cikinsa, don haka kwangila a kansa halal ce. Haka kuma saboda kwangila ce da aka halatta da babban jari. Amma idan ya yi hayar abin domin amfani, zai iya amfana da irin wannan amfani ko ƙasa da shi, amma ba zai iya amfana fiye da wannan amfanin ɗaya ba. Wannan saboda ba a halatta masa ya ɗauki fiye da haƙƙinsa ko abin da bai cancanta ba. Idan ya yi hayar dabba domin ya hau ta, ba a halatta masa ya ɗora mata kaya ba, domin hawa ya fi ɗaukar kaya sauƙi. Idan ya yi hayar mota zuwa wata tafiya, ba a halatta masa ya hau ta zuwa tafiya mai nisa fiye da wadda ya yi hayar ta dominta ba. Idan ya yi hayar gida domin ya zauna a cikinsa, ba a halatta masa ya mai da shi ma'ajiyar itace, ƙarfe ko makamancin haka ba, domin hakan yana cutar da gidan fiye da zama. A takaice, idan kwangilar ta shafi abin da aka bayar da diyya a kansa, to sayarwa ce, kuma idan ta shafi amfanin abin da aka bayar da diyya a kansa, to hayar ce. Saboda haka kwangila na iya shafar abin kawai, kamar sayar da bishiya mai 'ya'ya wadda kyawun 'ya'yanta ya bayyana ba tare da sayar da 'ya'yan ba; kuma tana iya shafar abin tare da amfaninsa, kamar sayar da gida. ويمكن أن يقع العقد على الناتج وحده، كبيع ثمرة قد بدا صلاحها، ويمكن أن يقع على المنفعة غير المادية نفسها، كالسكنى في بيت. فإن وقع على منفعة لا تُعدّ عينًا فهو إجارة لا بيع. فكما أن مشتري العين يملكها ويتصرف فيها بجميع التصرفات، فكذلك المستأجر للعين يملك العين المستأجرة التي يحوزها بالإجارة، ويتصرف فيها بجميع التصرفات بعد قبضها. وذلك لأن قبض العين عند استئجارها يقوم مقام قبض المنافع، والدليل على ذلك أنه يُباح له التصرف فيها، فيصح العقد عليها كبيع الثمرة على شجرتها. ومتى تمت الإجارة وقبض المستأجر منفعة العين، ملك المستأجر جميع التصرفات الشرعية في منفعة العين التي استأجرها، لأنها ملكه. فله أن يؤجرها بالأجرة التي يراها، أيًّا كان مبلغها. فلو استأجرها بخمسين ثم أجّرها بخمسمائة، جاز ذلك، لأنه يملك المنفعة، فيملك إجارتها بحسب ما يراه لا بحسب ما استأجرها به. ومن هنا فإن ما يُسمّى بـ"الخلو" أو "حق الصدارة" للمخازن والبيوت وغيرها، وهو دفع مبلغ معين من المال زيادة على الأجرة المقررة للبيت أو المخزن إلى المستأجر الأول ممن يستأجر منه، جائز ولا حرج فيه، لأن المستأجر يجوز له أن يؤجر البيت أو المخزن الذي في إجارته لغيره بالأجرة المقررة وبمبلغ أكبر مما استأجره به. وهذا أمر جائز، إذ يجوز له أن يؤجر ما استأجره بأكثر أو أقل مما استأجره به، لأنه عقد جائز بالمال، فيجوز فيه الزيادة كبيع المبيع بعد قبضه بأكثر مما اشتراه به.

If the contract comes upon the benefits of things like hiring houses, animals, cars and the like, then that which is contracted upon is the benefit of the thing and estimating the comparable wage inevitably comes by looking to the thing whose benefit equals the benefit of the hired thing. Whenever the hiring of the thing is completed, then the hirer can take the benefit of the thing which he hired; so if he hired a house, he can reside therein or if it was an animal or car, then he can ride it. The hirer can hire the hired thing once he possesses it at the same (amount) he hired it or for more or less. This is because taking possession of the hired thing stands in the place of taking possession of the benefit with the evidence that he is allowed to dispose in it, thus the contract over it is permitted. And also because it is a contract permitted with the capital. However, when he hires the thing for the benefit he can take similar to that benefit or less, but he cannot take more than this same benefit. This is because it is not permitted for him to take more than his right or other than what he deserves. If he hires an animal to ride it, it is not permitted for him to load a burden upon it because riding is lighter than loading. If he hires a car for such a distance, it is not permitted for him to ride it for a greater distance than that which he hired it for. If he hired a house to reside therein, it is not for him to make a storehouse for wood, iron or the like which is of greater harm to the house than residing. In short, if the contract came upon the thing for compensation it is a sale, and if it came upon the benefit of the thing for compensation it is hiring. Accordingly the contract can come upon the thing alone like selling a tree with produce whose goodness has appeared without selling its produce and it can come upon the thing with its benefit like selling a house. And it can come upon the produce alone like selling a produce whose goodness has appeared, and it can come upon non-corporeal benefit itself like residing in a house. If it came upon a benefit which is not considered a thing, it is hiring not a sale. Just as the buyer of the thing owns the thing and disposes therein in all disposals, similarly the hirer of the thing owns the hired thing which he possesses by hiring and he can dispose in it in all disposals once he takes possession of it. This is because taking possession of the thing when it is hired stands the place of taking possession of the benefits with the evidence that he is permitted to dispose therein so the contract over it is permitted like selling the produce upon its tree. Whenever the hiring of the thing is completed and he takes possession of its benefit, the hirer possesses all of the Shari’ah disposals in the thing’s benefit which he hired because it is his ownership. So he can hire it at the wage he considers, whatever (amount) it reaches. So if he hired it for 50 and then hired it (to someone) for 500, it is permitted because he owns the benefit so he owns (the right to) hire it (to someone) according to what he considers not according to what he hired it for. Hence what is termed as Premium/Lease Premium for storehouses, houses and others—which is paying a specific amount of money on top of the decreed wage for the house or storehouse to the first tenant from those who hire from him—is permitted and there is nothing (wrong) in it because the tenant can hire the house or storehouse which is in his hire to another for the decreed wage and for a greater amount than for that which it was hired for.. This is a permitted matter because it is permitted for him to hire out what he hired for more or less than he hired it since it is a contract permitted with the capital so it is permitted for an increase like selling the sold good after he takes possession of it for more than he bought it for.

Anan akwai tambaya game da isar da abin da aka yi hayar wa ga mai shi bayan an kammala yarjejeniyar hayar: Shin wajibi ne ko ba wajibi ba?

Herein is a question of delivering the hired thing to the owner after the end of the contract: Is it obligatory or not?

Amsar da ake yi a kan haka ita ce cewa dole ne ya mayar da abin da aka yi hayar sa idan yana hannunsa, saboda abin da Ahmad ya ruwaito daga Sumra daga Annabi ﷺ wanda ya ce:

The response upon that is that returning the hired thing is obligatory upon him if the hired thing is in his possession due to what Ahmad narrated from Sumra from the Prophet (saw) who said:

Amma idan abin da aka yi hayar ba ya hannunsa, to za a duba. Idan an kwace shi daga hannunsa da karfi, to wajibi ne a kan wanda ya kwace da karfi ya mayar da abin da aka yi hayar wa mai shi, ba a kan wanda ya yi hayar ba, tun da wanda ya kwace shi ne aka umarta da ya mayar da abin. Ahmad ya ruwaito daga As-Saib bin Yazid daga mahaifinsa, wanda ya ce:

Whereas if the hired thing is not in his possession, then it is looked into. If it was seized forcefully from him, it is upon the one who seized by force to return the hired thing to its owner not upon the one who hired it since the one who seized is the one commanded to return the thing. Ahmad has narrated from As-Saib bin Yazid from his father who said:

Wannan magana tana nufin kowa ne, ko ya karɓe shi daga mai shi ko daga wani. Sai dai idan mai hayar ya ba wani shi aro, ko ya haya masa, to bayan ƙarewar yarjejeniyar da ke tsakaninsa da mai dukiyar, wajibi ne a gare shi ya mayar da abin da aka yi haya zuwa ga mai shi. Wannan saboda faɗin Annabi ﷺ a cikin hadisi, wanda ma'anarsa gabaɗaya ce:

This is general whether he took it from its owner or from someone else. However, if the hirer lends it to someone else or hires it to him, then after the end of the contract between him and the owner of the property it is obliged upon him to deliver the hired thing to its owner. That is due to the generality of the hadith:

Babu wani rubutu a cikin hayar da ya hana hakan ko ya keɓe shi kamar yadda aka kwace da ƙarfi. Saboda haka, ya kasance a cikin ma'anar faɗinsa "har sai ya mayar da shi." Ba a ce hadisin ya shafi mai haya na biyu ba saboda hannunsa ya karɓa, don haka wajibi ne a kansa ya mayar da shi, kuma mayarwa ta zama wajibi a kansa. Ba a faɗi haka ba saboda hadisin, ko da ya shafi mai haya na biyu, bai soke wajibcin mai haya na farko na mayar da abin da aka yi hayar ba. Don haka wajibi ne a kan mai haya na farko ya mayar da abin da aka yi hayar ga mai shi, kuma wajibi ne a kan mai haya na biyu ya mayar da abin ga mai haya na farko. Wajibcin mayarwa a kan mai haya na farko ba ya soke wajibcin mayarwa a kan mai haya na biyu. Haka nan wajibcin mayarwa a kan mai haya na biyu ba ya soke wajibcin mayarwa a kan mai haya na farko, sai dai idan mai shi ya ƙara daga cikin albashinsa kuma ya miƙa abin ga shi, wato mai haya na farko. Misali, idan mutum ya yi wa wani hayar gida, sannan ya sake haya wa wani mutum a kan kuɗi mafi girma, wato ya karɓi abin da ake kira khalwu rajul (kuɗin riba ko premium na haya), to idan lokacin hayar mai haya na farko ya ƙare, kwangilar ta ƙare. Yana wajaba a kansa ya miƙa gidan ga mai shi, sai dai idan mai shi ya sabunta kwangilar da shi, don haka ya ci gaba da kasancewa ƙarƙashin ikonsa ko da ba ya hannunsa. Ko kuma mai shi ya ci gaba da kwangilar da mai haya na biyu, sai a ɗauka cewa shi da kansa ya karɓi gidan. A nan mai haya na farko ya kuɓuta daga miƙa gidan, kuma ana ɗaukar cewa ya miƙa shi ga mai shi, dangantakar mai shi kuma ta koma da mai haya na biyu.

And there does not exist another text in hiring or otherwise excluding it as came in seizing by force. Therefore it remains in the generality of his statement “until he restores it.” It is not said that the hadith also covers the second hirer because his hand took so it is obliged upon him to restore it so restoring becomes due upon him. This is not said because the hadith, even if it applies upon the second hirer, does not annul the first hirer from restoring the hired thing. So it is upon the first hirer to restore the hired thing to its owner, and it is upon the second hirer to restore the hired thing to the first hirer. The obligation of restoring it upon the first hirer does not annul restoring it upon the second hirer. Similarly the obligation of restoring it upon the second hirer does not annul restoring it upon the first hirer, except that the owner is adds from his wage and delivered the thing to him i.e. the first hirer. Accordingly if a person rents a house to another then he rented it to someone else for a greater rent i.e. he took what they call the khalwu rajul (premium/Lease premium) then if the renting period for the first tenant ends the contract ends. It becomes obligatory upon him to deliver the house to its owner except if its owner renews the contract with him so it remains under his authority even if not under his possession. Or its owner continues the contract with the second tenant so it is considered that he himself has taken over the house. At that point the first tenant is acquitted from delivering the house and it is considered that he delivered it to its owner and the owner’s relationship became with the second hirer.