Ni haramu kabisa kukodisha ardhi kwa ajili ya kilimo, bila kujali kama ardhi hiyo ilikuwa ya Kharajiyyah au ya 'Ushriyyah. Vilevile, ushirikiano wa kilimo wa muda (muzaraa'ah wa muda) pia ni haramu. Musaaqa (kukodisha miti kwa sehemu ya mazao yake) inaruhusiwa bila masharti yoyote.

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.

Kuna dalili kadhaa za makala hii, na zote zinataja katazo la kukodisha ardhi; imepokewa kutoka kwa Rafi' bin Khadij ambaye alisema:

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 .

“Tulikuwa tukiwaajiri watu kulima ardhi kwa sehemu ya mazao yake. Kisha alisema kwamba mmoja wa wajomba zake alimwendea na kusema: Mjumbe wa Allah ﷺ alituzuia kufanya kazi yenye manufaa kwetu. Lakini utii kwa Allah (SWT) na Mjumbe wake ﷺ una manufaa zaidi kwetu. Tukamuuliza: Ni kazi gani hiyo? Akasema: Mjumbe wa Allah ﷺ alisema: Mtu yeyote akiwa na ardhi, na ailime mwenyewe, au ampe ndugu yake ailime. Asiikodishe kwa theluthi au robo (ya mazao) au kwa kiasi maalum cha mazao.” (Imepokewa na Abu Dawud). Imesimuliwa kutoka kwa Ibn Umar aliyesema:

“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 .

"Hatukuwahi kuona tatizo lolote katika ukodishaji wa ardhi kwa kugawana mazao hadi tulipomsikia Raafi' bin Khadij akisema kwamba Mjumbe wa Allah ﷺ alikataza jambo hilo" (amepokewa na Ibn Qudamah katika Al-Mughni, pia na Muslim na Al-Shafi'i kwa tofauti ndogo). Jabir alisema: «Mjumbe wa Allah ﷺ alikataza 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 «.

"Mtume wa Allah ﷺ alikataza Al-Mukhabarah" (imepokewa na Muslim), na Al-Mukharabah ni ukodishaji wa ardhi kwa kugawana mazao. Al-Bukhari amesimulia kwa mamlaka ya Jabir: "Tulikuwa tukijishughulisha na ugawanaji wa mazao wa ardhi, tukitoa theluthi, robo na nusu, na hivyo Mtume ﷺ akasema:

“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 « .

"Yeyote aliye na ardhi, basi ailime au ampe mtu mwingine, na asipofanya hivyo, basi itachukuliwa kutoka kwake." Abu Dawud amesimulia kutoka kwa Zayd b. Thabit, aliyesema:

“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 .

"Mtume wa Allah ﷺ alikataza Al-Mukhabarah. Nilimuuliza, na Al-Mukhabarah ni nini? Akasema: kufanya kazi katika ardhi kwa nusu, au theluthi, au robo." Na hadithi ya 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 «.

“Mtume ﷺ alikataza kukodisha mashamba” (Imekubaliwa). Na Zahir bin Rafi’ amesimulia:

“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 “ .

Mtume wa Allah ﷺ aliniita na kuniuliza: "Unafanya nini na ardhi yako?" Nikasema: "Tunaikodisha kwa robo, au kwa kiasi cha tende na shayiri." Akasema: "Usifanye hivyo; ama ulime wenyewe, au uiweke bila kuikodisha" (imekubaliwa). Imepokewa kutoka kwa Abu Sa‘id aliyesema:

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 « .

"Mtume wa Allah ﷺ alikataza Al-Muhaqala" (imesimuliwa na Al-Nasa'i na Muslim), na Al-Muhaqalah ni kukodisha ardhi kwa ajili ya ngano. Katika Sahih Al-Bukhari imetajwa kwamba Mtume wa Allah ﷺ alisema:

“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 « .

"Aliye na ardhi anapaswa kuilima, au ampe mtu mwingine, na akikataa basi ardhi yake itachukuliwa kutoka kwake", na katika Sahih Muslim kutoka kwa 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 « .

Mtume wa Allah ﷺ alikataza ardhi kukodishwa kwa malipo ya kodi au kwa sehemu ya mazao. Katika Sunan Al-Nasa’i imepokewa:

“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 “ .

Mtume wa Allah ﷺ alikataza kukodisha ardhi. Tukasema: "Ewe Mtume wa Allah ﷺ, je, tukiikodisha kwa kubadilishana na sehemu ya nafaka?" Akasema: "Hapana." Tukasema: "Tutaikodisha kwa kubadilishana na tini." Akasema: "Hapana." Tukasema: "Tulikuwa tukiikodisha kwa ajili ya rabee'." Akasema: "Hapana, ilimeni wenyewe, au mpe ndugu yako." Na rabee' ni kijito kidogo, yaani bonde la mto, maana yake tulikuwa tukikodisha kwa sehemu iliyolimwa kwenye rabee', au kwa maneno mengine, karibu na maji. Pia imepokewa kwamba 'Abd Allah (SWT) bin Umar alikutana na Rafi' bin Khadij na akamuuliza, naye akasema:

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 .

"Nilimsikia kutoka kwa wajomba zangu wawili, ambao walikuwa miongoni mwa wale walioshiriki katika vita vya Badr, kwamba Mjumbe wa Allah ﷺ alikataza kukodisha ardhi," imepokewa na Muslim, na akataja simulizi inayoeleza kwamba Ibn Umar aliacha kukodisha ardhi. Simulizi hizi zinataja waziwazi kwamba Mjumbe wa Allah ﷺ alikataza kukodisha ardhi. Ingawa katazo linaonyesha ombi la kuacha jambo, dalili iliyopo hapa inaonyesha kwamba ombi hilo ni la lazima. Kuhusu suala la kukataza ugawanaji wa mavuno (muzara'a), Abu Dawud ameeleza simulizi kwa mnyororo wa wapokezi kutoka kwa Jabir aliyesema:

“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 .

Nilisikia Mjumbe wa Allah (ﷺ) akisema: “Yeyote asiyeacha Al-Mukhabara (ukodishaji wa ardhi kwa sehemu ya mazao), basi ajue kuwa yuko katika vita kutoka kwa Allah (SWT) na Mjumbe Wake (ﷺ).” (Imethibitishwa na Ibn Hibban na Al-Hakim, na Al-Mundhiri hakutoa maoni juu yake.) Kuhusu ukodishaji wa ardhi kwa ujumla, Mjumbe wa Allah (ﷺ) alipowakataza kukodisha ardhi, Maswahaba walimwambia: “Tutaikodisha kwa kubadilishana na sehemu ya nafaka”, naye akasema: “Hapana.” Wakasema: “Tutaikodisha kwa kubadilishana na tini”, naye akasema: “Hapana.” Kisha wakasema: “Tulikuwa tukiikodisha kwa kando ya mto”, naye akasema: “Hapana.” Kisha akasisitiza hilo kwa kusema: “Ilimeni au mpeni ndugu yenu.” Hii ni wazi kuwa ni msisitizo wa katazo, ambalo ni uthibitisho wake. Na uamuzi thabiti unaonekana wazi kutoka katika riwaya hii, kwa kuwa Mjumbe (ﷺ) aliwakataza kukodisha ardhi kwa njia yoyote ile. Maswahaba walitaka kuweka hali fulani kuwa ni ubaguzi kutoka katika katazo hili la jumla, hivyo wakamwendea Mjumbe (ﷺ) na hali ya kwanza ili amwruhusu kwa kusema: “Basi tutaikodisha kwa kubadilishana na sehemu ya nafaka”, na Mjumbe (ﷺ) akawajibu kwa kukataa ombi lao kwa kusema hapana. Kisha wakampa hali ya pili tofauti na ya kwanza ili apate ruhusa yake, wakasema: “Tutaikodisha kwa kubadilishana na tini”, Mjumbe (ﷺ) akajibu hapana, akikataa ombi hilo pia. Kisha wakampa hali ya tatu nje ya zile mbili za kwanza ili apate ruhusa yake, wakisema: “Tulikuwa tukiikodisha kwa kando ya mto”, naye akawajibu mara ya tatu akikataa walichoomba kwa kusema hapana. Hakuishia hapo, bali alipunguza njia ya kutumia ardhi hiyo hadi chaguo mbili, akisema:

“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 « .

"Limeni au mpe ndugu yako" (Kulima au kumpa ndugu yako). Marudio haya ya kukataa, pamoja na tofauti za mazingira, peke yake yanatosha kuonyesha kwamba katazo hilo lilikuwa la uamuzi wa mwisho. Zaidi ya hayo, kizuizi hiki chenyewe pia kinatosha kuonyesha uamuzi, kwa kuwa maneno yake:

“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 « .

“Kulima ardhi hiyo mwenyewe au umpe ndugu yako” ni kwa ajili ya kuweka mipaka, na neno “au” linatoa uchaguzi kati ya mambo mawili, fanya hivi au hivi, ambalo maana yake ni kwamba usifanye chochote kingine isipokuwa chaguo hizi. Kwa msingi huu, hadithi hii, kutokana na kurudiwa kwake na namna ya kurudiwa huko, pamoja na kizuizi kilichotajwa, inaonyesha wazi msisitizo wa uamuzi, hivyo ni dalili kwamba katazo lililoelezwa katika hadithi zinazokataza kukodisha ardhi kwa ujumla ni katazo la lazima. Jambo jingine linalounga mkono kwamba katazo hilo ni la Tahrim (katazo la haramu) ni lile lililopokewa katika Abu Dawud kutoka kwa Rafi’ (na kuthibitishwa na Al-Hakim) aliyesema:

“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 .

"Alikuwa amelima ardhi. Mtume (rehema na amani zimshukie) alipita karibu naye alipokuwa akiinywesha. Basi akamuuliza: Zao ni la nani, na ardhi ni ya nani? Akajibu: Zao ni langu kwa mbegu yangu na kazi yangu. Nusu (ya zao) ni yangu, na nusu nyingine ni ya fulani. Akasema: Umefanya muamala wa riba. Rudisha ardhi kwa mwenyewe na chukua ujira wako na gharama zako." Mtume ﷺ ameeleza muamala huu kuwa ni riba, na riba ni haramu kwa maandiko yaliyo wazi. Zaidi ya hayo, Mtume ﷺ alimwomba Rafi' arudishe ardhi kwa mwenyewe, pamoja na chochote kilichokuwepo cha kilimo, na achukue gharama zake kutoka kwake; kwa maneno mengine, alimwomba abatilishe muamala huo. Hii inaonyesha kwamba katazo ni la uhakika, hivyo ni haramu. Kwa hiyo, hadithi hizi tatu - hadithi ya Jabir inayotaja tishio kwa anayeshiriki katika Mukhabarah, yaani kugawana mazao ya shamba, hadithi ya Al-Nasa'i yenye marudio na vizuizi, na hadithi ya Raafi' inayoeleza kukodisha ardhi kuwa ni riba na kubatilisha muamala - ni dalili thabiti kwamba katazo hilo ni la uhakika, jambo linaloonyesha uharamu wa kukodisha ardhi kwa ujumla. Kwa sababu ya yale yaliyotajwa waziwazi katika hadithi hizi, na yanayofahamika kutoka kwake, hakuna shaka hata kidogo kwamba ni haramu kukodisha ardhi kwa ujumla. Hata hivyo, baadhi ya wanazuoni wameonekana wakiruhusu kukodisha ardhi. Kwa hiyo tutaeleza pia dalili ambazo baadhi ya wanazuoni walizitumia kuruhusu kukodisha ardhi, si kwa lengo la kuzikosoa tu, bali ili kuonyesha ubatili wake. Wale wanaoruhusu kukodisha ardhi wanasema kwamba ardhi ni kitu ambacho manufaa yanaweza kupatikana kutoka kwake wakati inabaki hali yake, hivyo inaruhusiwa kuikodisha kwa bei au kitu kama hicho, kama kwa mzunguko wa mazao, na hukumu ya bidhaa ni sawa na hukumu ya bei. Ubatili wa maoni haya uko wazi sana, kwa kuwa ingawa ardhi ni kitu ambacho manufaa yake yanaweza kupatikana huku ardhi ikibaki yenyewe, kama kwa kupokezana mazao, bado maandiko yamekuja kubainisha waziwazi kwamba kukodisha ardhi ni Haramu. Hivyo, hata kama ufafanuzi wa kukodisha unaihusu, maandiko yamekuja na kuyakataza, na kwa sababu hiyo ni Haramu. Ushahidi wa kukodisha ni wa jumla unaojumuisha kila aina ya kukodisha, lakini kuna ushahidi ulioja kukataza kukodisha ardhi, ambao unalazimisha kikomo cha kukodisha kwa kitu kingine chochote isipokuwa ardhi. Hivyo kukodisha ardhi kumetolewa kama ubaguzi na kukatazwa. Ndiyo sababu ni Haramu. Sawa na haya ni kauli ya 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):

"Enyi watu, kuleni katika vilivyomo duniani vilivyo halali na vizuri." (TMQ 2:168) ambalo ni la jumla na linajumuisha kila kitu, na maneno ya 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):

"Mmekatazwa kwenu: mizoga, damu, na nyama ya nguruwe." (TMQ 5:3) kisha inakuwa imewekewa vizuizi na dalili nyingine, ambazo zinafanywa kuwa ni vighairi kutoka katika ujumla wa mambo haya. Kwa hiyo, dalili wanayoitumia kuhalalisha kukodisha ardhi imekataliwa.

“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.

Wale wanaoruhusu kukodisha ardhi wanasema kwamba ushahidi wa hilo ni kile kilichosimuliwa kuhusu Hanthala bin Qays kutoka kwa Rafi' bin Khadij aliyesema:

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 .

"Wajomba zangu wawili waliniambia kwamba wao (yaani masahaba wa Mtume) walikuwa wakikodisha ardhi wakati wa uhai wa Mtume kwa mavuno yatakayotoka kando ya mifereji ya maji (mito), au kwa sehemu fulani ya mavuno iliyowekwa na mmiliki wa ardhi. Mtume ﷺ aliikataza." Nikamwambia Rafi`: "Vipi kuhusu kukodisha ardhi kwa Dinari na Dirhamu?" Akajibu: "Hakuna ubaya katika kukodisha kwa Dinari na Dirhamu." (Imepokewa na Al-Bukhari).

“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).

Ni wazi kutokana na simulizi katika Al-Bukhari kwamba sentensi: "Hakuna ubaya katika kukodisha kwa Dinari-Dirhamu" si maneno ya Mtume wa Allah ﷺ, bali ni maneno ya Rafi’. Hili linathibitishwa na yale yaliyosimuliwa katika simulizi ya Muslim kutoka kwa Hanthala Bin Qays Al-Ansari mwenyewe, aliyesema:

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 .

“Niliulizwa Rafi' b. Khadij kuhusu kukodisha ardhi kwa dhahabu na fedha, naye akasema: Hakuna ubaya kwa watu wanaokodisha ardhi iliyo karibu na mifereji na mwisho wa vijito, au sehemu ya mashamba. (Lakini ilitokea) kwamba wakati mwingine hili liliharibika na lile likasalimika, na wakati mwingine sehemu hii ikasalimika na nyingine ikaharibika, hivyo hakuna kodi iliyokuwa ikilipwa kwa watu (waliokodisha ardhi) isipokuwa kwa hili (lililosalimika). Ndiyo sababu yeye (Mtume Mtukufu ﷺ) alikikataza. Lakini ikiwa kuna kitu kilicho dhahiri na cha kuaminika (kama fedha), hakuna ubaya ndani yake.” Maneno hayo yanaonyesha waziwazi kwamba aliyeyasema ni Rafi', wala si Mtume ﷺ, hivyo ni maoni ya Rafi' aliyoyasimulia katika hadithi, na maneno ya Rafi' si dalili ya Shari'ah, wala maoni yake si dalili ya Shari'ah. Hili hasa ni hivyo pale yanapokuwepo maandiko yanayopingana nayo moja kwa moja. Basi Rafi' alielewa kutokana na katazo la Mjumbe ﷺ la kukodisha ardhi, na ardhi wakati huo ilikuwa ikikodishwa kwa kile kinachotolewa kutoka humo, kwamba kukodisha ardhi kwa dhahabu na fedha hakukuwa tatizo. Kinachothibitisha kwamba hii ndiyo kufahamu mahsusi kwa Rafi' ni kile kilichotajwa katika riwaya ya Al-Bukhari kutoka kwa Hanthala bin Qays Al-Ansari kwamba alimsikia Rafi' b. Khadij akisema:

“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 .

“Tulikuwa tukifanya kazi kwenye mashamba zaidi ya watu wa Madina. Tulikuwa tukikodisha ardhi kwa mavuno ya sehemu maalumu na iliyoainishwa ya ardhi hiyo, ili itolewe kwa mwenye ardhi. Wakati mwingine mimea ya sehemu hiyo iliathiriwa na magonjwa ya mimea n.k., huku sehemu nyingine ikibaki salama, na kinyume chake, hivyo Mtume ﷺ alikataza mazoea haya. Kuhusu dhahabu au fedha, hazikutumika wakati huo (kwa kukodisha ardhi).” (Imepokewa na Al-Bukhari). Hivyo akasema:

“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 « .

“Kuhusu dhahabu na fedha, hazikutumiwa wakati huo”, na yale yaliyokuwa katika riwaya ya Muslim, Abu Dawud na Al-Nasa’i kutoka kwa Rafi’ katika riwaya hiyo hiyo:

“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 « .

"Kuhusu jambo lililokuwa thabiti na la kuaminika, basi hakuna Haram ndani yake."; na hivyo yote haya ni ufahamu wa Rafi', na ufahamu wake hauzingatiwi kuwa ni dalili ya Shari'ah, na wakati huo huo kuna dalili inayopingana na maoni yake.

“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.

Na wale wanaoruhusu kukodisha ardhi pia wanasema kwamba dalili zinazohusiana na katazo la kukodisha ardhi zinahusu tu aina ya ukodishaji iliyokuwepo wakati huo, ambayo ni kwamba mtu alikodisha ardhi kwa sehemu ya kile alichovuna kutoka humo; yaani, aliyekodisha angelima sehemu ya ardhi ya bonde la mto kwa ajili ya mmiliki kama kodi, au angetoa kiasi maalum cha chakula, au sehemu ya mazao yatokanayo na ardhi hiyo. Hizi ndizo aina za ukodishaji zilizopokewa katika riwaya zilizokataza, na kwa hiyo hizi ndizo aina zilizokatazwa za kukodisha ardhi, huku kila aina nyingine ikiwa inaruhusiwa; na kwa sababu hiyo inaruhusiwa kukodisha ardhi kwa dhahabu na fedha.

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.

Jibu la hili ni kwamba dalili zinazokataza kukodisha ardhi hazikuwekewa mipaka ya kile walichokuwa wakifanyia miamala yao, bali zilikuja kwa namna ya jumla. "Mwenye ardhi, basi na ailime, au ampe ndugu yake alime, wala asiikodishe kwa theluthi wala kwa robo wala kwa chakula maalum kilichowekwa."

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 .

“Mtu yeyote aliye na ardhi, na ailime, au amkopeshe ndugu yake alime. Asiikodishe kwa theluthi au robo ya mazao, wala kwa kiasi maalum cha mazao.” (imepokewa na Abu Dawud);

“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 « .

Mtume wa Allah ﷺ alikataza Al-Mukharaba (imepokewa na Muslim kutoka kwa Jabir);

“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 « .

"Yeyote mwenye ardhi na ailime mwenyewe au ampe ndugu yake (Muislamu) bure." Imesimuliwa na Al-Bukhari kutoka kwa Jabir;

“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 «.

“Mtume wa Mwenyezi Mungu (ﷺ) amekataza kukodisha ardhi au kuchukua sehemu ya ardhi kama malipo.” (imepokewa na Muslim kutoka kwa Jabir). Makatazo katika hadithi hizi yote ni ya jumla, hadi kwamba walipouliza kuhusu aina za kilimo, jibu la Mtume (ﷺ) halikuwa mahsusi, bali aliongeza kanuni ya jumla. Imetajwa katika Sunan Al-Nasa’i kwamba Mtume (ﷺ) alikataza kukodisha ardhi, na hivyo wakasema: “Basi, tutaikodisha kwa kiasi fulani cha nafaka,” na Mtume (ﷺ) akawajibu kwa kukataa ombi lao kwa kusema hapana. Kisha wakamletea hali ya pili tofauti na ile ya kwanza ili wapate ruhusa yake, wakasema: “Tutaikodisha kwa malipo ya tini,” nao Mtume (ﷺ) akajibu hapana, akikataa ombi hilo pia. Kisha wakamletea hali ya tatu tofauti na zile mbili za kwanza ili wapate ruhusa yake, wakisema: “Tulikuwa tukiikodisha juu ya bonde la mto,” na hivyo akawajibu mara ya tatu kwa kukataa walichoomba kwa kusema hapana. Hakuishia hapo, bali alipunguza namna ardhi inavyoweza kutumika hadi chaguo mbili, akisema: “Ilimeni au mpeni ndugu yenu.” Imepokewa kutoka kwa Zuhayr bin Rafi’ ambaye alisema:

“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 .

Mtume wa Allah ﷺ alinituma nikamjia, kisha akaniuliza: "Unafanya nini na ardhi zako zinazoweza kulimwa?" Nikasema: "Ee Mjumbe wa Allah ﷺ, tunazikodisha zile zinazomwagiliwa kwa mifereji kwa tende kavu au shayiri." Akasema: "Msifanye hivyo. Limeni, au mpeni mwingine alime, au ibakieni mwenyewe."" (Imekubaliwa na wote). Kutokana na simulizi mbili zilizotangulia, ni wazi kwamba baada ya Mtume ﷺ kuwakataza yale waliyokuwa wakiyafanya, alimaliza maneno yake kwa kauli ya jumla: "Lima, au mpe ndugu yako", "Lima mwenyewe, au iache bila kulimwa", na kwa hiyo simulizi hizo zinabaki kuwa za jumla na hazikufungwa na namna walivyokuwa wakifanya biashara zao. Kitu kisicho na kizuizi hakifungwi; yaani, hazikufungwa na namna walivyokuwa wakikodisha ardhi wakati katazo lilipotolewa. Badala yake, katazo linabaki la jumla kwa kukodisha ardhi yote kikamilifu, sawa na katazo la riba, ambalo lilitolewa wakati watu walikuwa wakifanya miamala ya riba kwa kiwango kikubwa, na riba yote ikakatazwa, si aina ya miamala waliyokuwa wakiifanya tu. Kwa msingi huo, kukodisha ardhi kwa chochote ni marufuku, iwe kwa dhahabu, fedha au kitu kingine chochote. Hivyo, dhana ya wale wanaokifunga kisimulizi hicho kwa aina za kukodisha ardhi zilizokuwa zikifanywa na watu wakati katazo lilipokuja imethibitika kuwa si sahihi.

“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.

Wale wanaoruhusu ukodishaji wa ardhi pia wanasema kwamba ushahidi wa ruhusa hii ni ule uliopokewa na Abu Dawud na Al-Nasa’i, kwa maneno ya 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 .

"Mtume wa Allah ﷺ alikataza Al-Muhaqalah (kukodisha ardhi kwa ajili ya ngano) na Al-Muzabanah, akasema: 'Wanaoruhusiwa kulima ni watatu tu: Mtu aliye na ardhi anayoilima; mtu aliyepewa ardhi na analima alichopewa; na mtu anayekodi ardhi kwa dhahabu au fedha.'"

“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.”.

Zaidi ya hayo, kile ambacho Al-Hafidh katika Al-Fat-h alikosea kumnasibishia Abu Dawud, ilhali kimetoka kwa Al-Nasa'i, alisema: Ubayd Allah (swt) bin Sa'ad bin Ibrahim alituambia, mjomba wangu aliniambia, alisema baba yangu alituambia kutoka kwa Muhammad bin Ikrimah kutoka kwa Muhammad bin Abdur Rahman bin Labiyyah kutoka kwa Sa'ad b. Abi Waqqas (ra) aliyesema:

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 .

"Wakati wa Mtume wa Mwenyezi Mungu ﷺ, wamiliki wa ardhi walikuwa wakikodisha ardhi yao ya kilimo kwa kubadilishana na chochote kitakachoota kando ya mifereji ya umwagiliaji. Walikwenda kwa Mtume wa Mwenyezi Mungu ﷺ na kumrejeshea mzozo kuhusu mambo kama hayo, na Mtume wa Mwenyezi Mungu ﷺ aliwakataza kukodisha ardhi kwa masharti kama hayo, akasema: 'Ikodisheni kwa dhahabu au fedha.'" Al-Nasa'i aliongeza: "Hadithi hii ilipokewa kutoka kwa Sulaiman, kutoka kwa Raafi', ambaye alisema kutoka kwa mmoja wa wajomba zake."

“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”.

Wanatumia pia riwaya kutoka kwa Abu Dawud, aliyesema: Uthman ibn Abi Shayba alitusimulia, Yazeed ibn Haroon alitusimulia, Ibrahi ibn Sa'ad alitujulisha kutoka kwa Muhammad bin Ikrimah bin Abdur Rahman bin Al-Harith bin Hisham, kutoka kwa Muhammad bin Abdur Rahman bin Abi Labeeba, kutoka kwa Sa'id ibn Musayyib, kutoka kwa Sa'ad, alisema:

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 .

Tulikuwa tukikodisha ardhi kwa ajili ya kile kilichokuwa kikiota kando ya vijito, na kwa ajili ya kile kilichokuwa kikinyweshwa kutokana navyo. Mjumbe wa Allah ﷺ alituharamishia kufanya hivyo, na akatuamuru kukodisha kwa dhahabu au fedha.

“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.”.

Walisema kwamba hadithi hizi tatu zinaonyesha ruhusa ya kukodisha ardhi kwa dhahabu na fedha.

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

Jibu la hili ni kwamba hadithi hizi hazifai kutumiwa kama ushahidi wa kuruhusiwa kukodisha ardhi kwa dhahabu na fedha.

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.

Kuhusu riwaya ya kwanza, Al-Nasa'i alieleza wazi kwamba maneno ya riwaya hiyo ambayo ni (Marfu') kwa Mtume ﷺ ni katazo la Al-Muhaaqalah na Al-Muzaabanah, na mengine yaliyosalia ni nyongeza (Mudraj) yaliyotoka katika maneno ya Sa'id Bin Al-Musayyib. Katika Sunan Al-Nasa'i imetajwa yafuatayo mwishoni mwa riwaya: (Israel alilitofautisha na Tariq, hivyo akafanya Irsal (Mursal) ya sehemu ya kwanza (yaani, akalifanya kuwa maneno ya Mtume ﷺ bila kutaja msimulizi), na sehemu ya pili akalifanya kuwa maneno ya 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).

Hadithi ya pili na ya tatu hazifai kutumika kama ushahidi, kwa sababu minyororo yote miwili inapitia kwa Muhammad bin ‘Abd Al-Rahman bin Libi, ambaye wakati mwingine husemwa Ibn Abi Libi, ambaye hakuchukuliwa kuwa mwaminifu isipokuwa na Ibn Hibban. Ibn Hajr alisema katika Al-Taqrib: “dhaifu, hufanya Irsal nyingi (yaani kutotaja majina ya wapokezi katikati)”. Al-Dhahabi alisema katika Mizan Al-‘I‘tidal: “Yahya alisema: riwaya zake hazipaswi kuzingatiwa, na Al-Daraqutni alisema ni dhaifu, na mwingine alisema si imara”, na katika kitabu Al-Tathyeel ‘Ala ’l-Tahtheeb: “Ibn Abi Hatim alisema: Hamad kutoka kwa mtu mmoja (yaani, Ibn Umar), ambaye alisema: nilimwuliza Malik kuhusu Muhammad bin ‘Abd Al-Rahman aliyesimulia kutoka kwa Sa'id Ibn Musayyib, naye akasema: yeye si mwaminifu.”

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”.

Kwa wale waliohukumu kwamba hadithi hii ni Hasan, kama Al-Albani, hitimisho lao si sahihi, kwa sababu walitegemea mashahidi wa ziada kufikia matokeo haya. Hili haliwezi kutokea iwapo matini inapingana na kile kilicho sahihi. Pia inataja mwishoni mwa riwaya zote mbili kwamba Mtume wa Allah ﷺ aliwaamuru wakodishe kwa dhahabu na fedha. Hata hivyo, imepokewa katika Al-Bukhari kutoka kwa Rafi’: "Kuhusu dhahabu na fedha, wakati huo hazikutumika", yaani, hazikutumika katika miamala ya kukodisha ardhi, ingawa kukodisha ardhi kulifanyika, dhahabu na fedha zilikuwepo, na walikuwa wakifanya miamala nazo katika mambo mengine yasiyo ya kukodisha ardhi. Lau Mtume ﷺ angewaamuru wakodishe kwa dhahabu na fedha, basi jambo hilo lingefanyika wakati huo, naye angeliripoti hilo. Lakini hakuliripoti hilo, na zaidi ya hayo, aliripoti kwamba kwa kweli dhahabu wala fedha hazikutumika kukodisha ardhi wakati huo.

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.

Kwa hiyo, kuifanya riwaya kuwa Hasan kwa kupitia mashahidi wa ziada (riwaya nyingine) si sahihi, kwa kuwa mwisho wa riwaya mbili hizo unasema: "na akatuamuru tuikodishe kwa dhahabu na fedha", na sehemu hii ya riwaya mbili inabaki dhaifu na haiwezi kutumika kama ushahidi.

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.

Wale wanaoruhusu kukodisha ardhi pia wanadai kuwa ushahidi wa kuruhusiwa kukodisha ardhi ni kwamba watu walikuwa wakifanya hivyo, pamoja na Ijma' ya Maswahaba. Kuhusu miamala ya watu, imepokewa kuwa Ibn Umar alikuwa akikodisha ardhi yake wakati wa Mtume wa Allah ﷺ, Abu Bakr (ra), 'Uthman (ra), na sehemu ya wakati wa utawala wa Mu'awiyah. Ibn Al-Arabi Al-Maliki pia amesimulia Ijma' ya Maswahaba juu ya kuruhusiwa kukodisha ardhi, jambo linaloonyesha kwamba kukodisha ardhi kunaruhusiwa.

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.

Jibu hili linasema kwamba jambo la watu kufanya biashara kwa namna fulani si ushahidi wa Shari'ah juu ya kuruhusiwa kwake, bali ushahidi lazima uwe ni maandishi ya Shari'ah, ama kutoka kwenye Kitabu au Sunnah. Mbali na hayo, simulizi kuhusu Ibn Umar kukodisha ardhi yake si ushahidi unaofaa, kwa sababu alipoisikia simulizi (inayokataza kukodisha ardhi) aliacha kufanya hivyo. Hili limethibitishwa na simulizi mbili kutoka kwake kwamba aliacha kukodisha ardhi kwa sababu ilikatazwa; katika simulizi ya Rafi' kutoka kwa Ammayah imetajwa kwamba: "Ibn Umar aliacha kukodisha ardhi", na katika simulizi ya Ibn Umar mwenyewe alisema: "Hatukuwa tukiona tatizo lolote katika ushirikiano wa kilimo (muzara'ah) mpaka tulipomsikia Rafi' bin Khadij akisimulia hadithi", na maana inayofahamika kutoka hapa ni kwamba kisha aliona tatizo katika ushirikiano wa kilimo, na ushirikiano wa kilimo ni kukodisha ardhi. Kwa msingi huu, ushahidi unaotokana na miamala ya watu unakataliwa, na kutumia vitendo vya Ibn Umar kama dalili pia kunakataliwa. Kuhusu Ijma' ya Maswahaba, ambayo inadaiwa kuwa ni Ijma' juu ya kuruhusiwa kukodisha ardhi, kwa kweli ni Ijma' juu ya Al-Musaqah (kukodisha miti kwa sehemu ya mavuno yake), kwa msingi wa Mtume ﷺ kuikodisha ardhi ya Khaybar kwa Mayahudi, wala si Ijma' juu ya kukodisha ardhi. Hii ni kwa sababu Ibn Al-'Arabi ndiye aliyesimulia Ijma' hiyo, na aliitaja katika ufafanuzi wa simulizi ya Umar (ra) kwamba Mtume ﷺ alifanya biashara na watu wa Khaybar, hivyo Maswahaba walikuwa na Ijma' juu ya kuruhusiwa kukodisha huku. Basi hii ndiyo Ijma' anayoieleza, ambayo ni Ijma' juu ya Al-Musaqah na si juu ya kukodisha ardhi, hivyo haiwezi kutumika kama ushahidi. Kwa hiyo, si sahihi kuitumia kama dalili ya kuonyesha kuruhusiwa kukodisha ardhi.

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.

Na wale wanaoruhusu kukodisha ardhi wanadai kwamba kuna Ijma' ya Maswahaba juu ya kuruhusiwa kukodisha ardhi kwa dhahabu na fedha, kama ushahidi. Mwandishi wa Al-Fateh aliandika: "Na Ibn Al-Munthir alidai kwamba Maswahaba wa Mtume ﷺ walikubaliana juu ya kukodisha ardhi kwa dhahabu na fedha", na hivyo Ijma' hii ni ushahidi wa kuruhusiwa kukodisha kwa dhahabu na fedha.

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.

Jibu la hili ni kwamba riwaya zinazohusu katazo la kukodisha ardhi zinabatilisha Ijma' hii, kwa kuwa katazo hilo lilikuwa la jumla, kama alivyosema Nabii ﷺ:

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 « .

"Yeyote mwenye ardhi na ailime, au amruhusu ndugu yake ailime, na asipofanya hivyo, basi aiache" (imepokewa na Muslim kutoka kwa Jabir), na katika riwaya ya Muslim kutoka kwa Abu Hurayrah, aliyesema kwamba Mjumbe wa Allah ﷺ alisema:

“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 « .

“Yeyote aliye na ardhi, basi na ailime, au amruhusu ndugu yake ailime, na akikataa, basi ardhi yake itachukuliwa (kutoka kwake).” Maneno yake: “na kama sivyo, basi ayaache”, na: “akikataa, basi ardhi yake itachukuliwa (kutoka kwake)”, ni ushahidi wa kutokuwepo kwa ruhusa ya kukodisha kwa dhahabu na fedha. Vivyo hivyo, Hadithi hizi zinaweka kikomo cha hukumu kwa chaguo mbili tu, kwa kuondoa chaguo nyingine yoyote, kama ilivyoelezwa hapo awali: maneno ya Mtume 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 « .

"kulima ardhi hiyo au mpe ndugu yako", alimpa chaguo mbili za kuchagua kati yake, na hakuna chaguo la tatu zaidi ya hizo, na ijma' iliyotajwa inaruhusu chaguo la tatu (dhahabu na fedha), jambo ambalo linapingana. Hili linahitaji Tarjeeh (kupima dalili), na riwaya zilizotajwa zina mnyororo wa wapokezi wenye nguvu zaidi kuliko ule wa ijma', na mbali na hilo, ijma' inahusu tu jambo ambalo wote wamekubaliana kuhusu ruhusa au katazo lake; kwa upande wa jambo ambalo bado halijatokea, basi haliwezi kuwa na ijma' juu yake, na kukodisha ardhi kwa dhahabu na fedha haikuwa jambo ambalo watu walikuwa wakilifanya, kama ilivyosimuliwa katika Bukhari kutoka kwa Rafi': "Kwa upande wa dhahabu na fedha, hazikutumika wakati huo", na kutoka kwa Hanthala bin 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 .

“Nilimwuliza Rafi' b. Khadij kuhusu kukodisha ardhi kwa dhahabu na fedha, naye akasema: Hakuna ubaya nayo kwa watu wanaokodisha ardhi iliyo karibu na mifereji na mwishoni mwa vijito vidogo au sehemu ya mashamba. (Lakini ilitokea) kwamba wakati mwingine hili liliharibika na lile likaokoka, na wakati mwingine sehemu hii iliokoka na nyingine ikaharibika, hivyo hakuna kodi iliyolipwa kwa watu (waliokodisha ardhi) isipokuwa kwa ile iliyookoka. Ni kwa sababu hii ndipo (Mtume Muhammad ﷺ) alipokataza jambo hilo. Lakini ikiwa kuna kitu kilicho dhahiri na cha kuaminika (k.m. fedha), basi hakuna ubaya.” Simulizi hizi mbili zinaonyesha kwamba kukodisha ardhi kwa dhahabu na fedha hakukuwepo wakati huo, jambo ambalo linakanusha uwepo wa Ijma' juu ya kitu ambacho hakikutokea. Ijma' ya masahaba ni njia tu ya kufichua dalili (Kashif ‘An Dalil), wala si maoni yao waliyokubaliana baada ya kujadiliana na kukubaliana juu yake. Kwa hiyo, Ijma' yao kwamba hukumu ya kitendo hiki ni kadhaa maana yake ni kwamba walimsikia Mjumbe ﷺ akisema hukumu hiyo, au alionekana akiifanya, au alinyamaza juu yake (baada ya kujua kwamba inafanywa), hivyo masahaba wanasimulia hukumu bila kueleza dalili. Hili haliwezi kutokea isipokuwa kwa jambo lililotokea kweli, kwa sababu Shari'ah iliwekwa kwa vitendo vilivyofanywa na matukio yaliyotokea, wala si kwa dhana za kitaaluma, na hivyo ni lazima Ijma' ya masahaba iwe juu ya kitu kilichokuwepo. Na mradi uwepo wa watu kukodisha ardhi kwa dhahabu na fedha umekanushwa na simulizi sahihi, basi hiyo ni kukanusha uwepo wa Ijma' yoyote ya masahaba juu yake. Vivyo hivyo, Umar (ra) alipowaambia kundi la masahaba kutoka juu ya 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 « .

“Yeyote anayehuisha ardhi iliyokufa, ardhi hiyo ni yake, na yule aliyeizungushia uzio, basi hana haki yoyote ndani yake baada ya miaka mitatu (ikiwa hajailima).” (imetajwa na Abu Yusuf katika Al-Kharaj kutoka kwa Salim b. ‘Abd Allah (swt)). Hivyo ndivyo alivyomkataza yule aliyeizungushia uzio ardhi kudai haki yoyote baada ya miaka mitatu, kwa sababu neno lake: “haki” ni nomino isiyo na ukomo katika muktadha wa kukanusha, hivyo ni ya jumla na inajumuisha kukanusha haki zote. Kwa hiyo, kama ingeruhusiwa kukodisha ardhi kwa dhahabu na fedha, isingechukuliwa kutoka kwake baada ya miaka mitatu. Umar (ra) alisema hivi na kulitenda mbele ya macho na masikio ya maswahaba, na hakuna hata mmoja wao aliyelipinga, kwa hiyo ni ijmaa. Na wale wanaoruhusu kukodisha ardhi wanasema kwamba dalili ya kuruhusiwa kwake ni riwaya kutoka kwa Ibn ‘Abbas aliyesema:

“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) hakukataza hilo, lakini alisema: Ni afadhali mtu ampe ndugu yake ardhi bure kuliko kumtoza kiasi fulani kwa ajili yake." (Imekubaliwa na wanazuoni). Ibn Maja ameipokea riwaya: "kutoka kwa Ibn Abbas, kwamba alisikia watu wanazidisha kukodisha ardhi, akasema: "Subhanallah (Utakatifu ni wa Allah (swt)), Mjumbe wa Allah ﷺ alisema tu:

“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 « .

"Mtu anapaswa kumpa ndugu yake" na hakukataza kukodisha kwa malipo," na katika riwaya nyingine kutoka kwa Ibn ‘Abbas: "Mjumbe wa Allah ﷺ hakukataza ugawanaji wa mazao (sharecropping), lakini aliwaamuru watu wawe wema kwa wenzao kwa maneno yake:

“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 « .

"Yeyote mwenye ardhi, basi naailime, au amwache ndugu yake ailime, na akikataa basi ardhi yake itachukuliwa (kutoka kwake)" (imepokewa na kuthibitishwa na Al-Tirmidhi kutoka kwa Ibn ‘Abbas), na vilevile yale yaliyopokewa kutoka kwa 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 « .

"Mjumbe wa Allah (ﷺ) alikataza kukodisha ardhi kwa sehemu ya mazao (muzara'ah) na akaamuru kukodisha, na akasema hakuna ubaya ndani yake." (Imepokewa na Muslim). Kwa hiyo, simulizi hizi zinaonyesha ruhusa ya kukodisha. Jibu la hili ni kwamba simulizi ya Ibn Abbas katika taarifa zake zote ni taarifa ya ufahamu wake kuhusu maneno ya Mjumbe wa Allah (ﷺ), wala si simulizi iliyotoka kwa Mjumbe wa Allah (ﷺ). Ni maelezo kwamba alifahamu kuwa katazo la Mjumbe wa Allah (ﷺ) la kukodisha ardhi halikuwa la Tahrim (uharamu), kwa hiyo akasema: "hakukataza." Na hili limetajwa wazi na yeye katika taarifa ya pili, kwani imefafanuliwa kuwa alilifahamu kutokana na maneno ya Mjumbe wa Allah (ﷺ), kwani alieleza ufahamu wake kwa kutaja simulizi aliyoifahamu alipose: "hakukataza muzara'ah, lakini aliwaamuru watu kuwa wema kwa kila mmoja kwa maneno yake (ﷺ)…" Mradi ni ufahamu wa Ibn Abbas na si simulizi kutoka kwa Mtume (ﷺ), basi haizingatiwi kuwa ni ushahidi, wala haiwezi kutumika kama dalili. Kuhusu simulizi ya Thabit aliyesema: "na akaamuru kukodisha," hii inapingana na simulizi nyingine: "Mjumbe wa Allah (ﷺ) alikataza kukodisha ardhi," na simulizi nyingine: "Mjumbe wa Allah (ﷺ) alikataza malipo yoyote kuchukuliwa kwa ardhi, au sehemu yoyote ya mazao yake" (imepokewa na Muslim kutoka kwa Jabir). Kwani maneno yake "na akaamuru kukodisha" ni ya jumla, yanayojumuisha aina zote za ukodishaji, na maneno yake "kukodisha ardhi" na "malipo yoyote kuchukuliwa" nayo ni ya jumla; yaani, amri ya kukodisha ni ya jumla na katazo ni la jumla, na haya hayawezi kupatanishwa, kwa kuwa yote mawili ni ya jumla. Haiko hivyo kwamba mojawapo kati ya hizo mbili ni ya jumla na nyingine ni maalum, au ya jumla kwa upande mmoja na maalum kwa upande mwingine, na nyingine ya jumla kwa upande mwingine na maalum kwa upande usio wa simulizi, na kadhalika kiasi kwamba upatanisho kati ya dalili ungewezekana. Badala yake, ujumla wa amri na katazo ni sawa, kwa hiyo Tarjeeh inahitajika, kisha katazo linapewa kipaumbele, na riwaya inayoamrisha kukodisha inakataliwa, kwa sababu ikiwa matini mbili zinapingana, basi kipaumbele hupewa katazo kabla ya amri, kutokana na kauli yake:

“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 « .

"Acha kile kinachokutia shaka kwa kile kisichokutia shaka." (ameripotiwa na Al-Tirmidhi aliyesema kuwa ni Hasan Sahih), na kwa hiyo matumizi ya hadithi hizi kama ushahidi yamekataliwa.

“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) amsamehe Raafi bin Khadij. Mimi nina ujuzi zaidi wa Hadithi kuliko yeye. Wanaume wawili waliokuwa na ugomvi walimjia Mtume ﷺ, naye akasema: 'Ikiwa hali yenu ni hii, msikodishe mashamba,' lakini alichosikia Raafi bin Khadij ni 'Msikodishe mashamba'."

“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”.

Kwa maneno mengine, Zayd b. Thabit alisema kuwa alijua zaidi kuhusu hilo (yaani kukodisha ardhi) kuliko Rafi', na kwamba Mtume ﷺ aliposikia watu wawili wamegombana, alisema:

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 « .

"Ikiwa hali yenu ni hii, msikodishe mashamba," na kile alichosikia Rafi' bin Khadij kilikuwa "Msikodishe mashamba." Al-Bukhari pia alisimulia kutoka kwa Amr bin Dinar, aliyesema: "Nilimwambia Tawus, je, ungeacha Al-Mukhabara (ugawanaji wa mazao kwa nusu), kwa kuwa wao wanadai kwamba Mtume ﷺ aliikataza. Akasema: Mwenye ujuzi zaidi kuliko wao (akimaanisha Ibn ‘Abbas) aliniambia kwamba Mtume ﷺ hakuikataza, bali alisema:

“'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 « .

"Kwamba mmoja wenu amkopeshe nduguye (ardhi hiyo) ni bora (kwake) kuliko kuchukua kharaj maalum juu yake," na Al-Kharaj kwa lugha maana yake ni kukodisha ardhi. Kwa hiyo, hadithi hizi mbili zinaonyesha ruhusa ya kukodisha.

“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.

Jibu la hili ni kwamba simulizi ya Zayd haionyeshi ruhusa ya kukodisha ardhi, bali inaonyesha katazo lake. Kuhusu ufahamu unaotokana na sharti katika kauli yake: "Ikiwa hali yenu ni hii", huo unabatilishwa na simulizi zinazokataza kwa ujumla kukodisha kwa ajili ya kilimo, na pia unabatilishwa kwa kuwa unaangukia katika hali ya kawaida, yaani kukodisha kwa namna waliyokuwa wakiifanya kungeleta kwa kawaida mabishano na tofauti kwa sababu baadhi ya ardhi ina rutuba zaidi kuliko nyingine. Hili linafanana na kubatilishwa kwa sharti katika kauli ya Mwenyezi Mungu (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:

"Wala msiwalazimishe watumwa wenu wa kike kufanya uzinzi, ikiwa wanataka kujihifadhi," (TMQ 24:33), kwa hiyo sharti hili linaondolewa kwa kuwa linaanguka chini ya hali ya kawaida – mara nyingi watumishi wao wa kike walichukia uzinzi, na hivyo ufahamu huu, au ufahamu huu uliotokana na sharti hili, unaondolewa, kwa kuwa ulikuwa ni maelezo tu ya kilichokuwa kawaida katika hali za kawaida (kwamba mwanamke angechukia kulazimishwa kufanya uzinzi), na pia uliondoa maandiko yaliyokataza zinaa kwa ujumla na ambayo hayakuwekewa kikomo.

“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.

Kuhusu usimulizi wa pili kutoka kwa ‘Amru b. Dinar, vivyo hivyo, haumaanishi: “ruhusa ya kutoa na ruhusa ya kuchukua kodi, lakini kutoa ni bora zaidi”; bali unakataza kuchukua kodi. Hii ni kwa sababu sentensi: “kumpa ndugu yake ni bora kwake kuliko kuchukua Kharaj iliyowekwa juu yake” ni sentensi ya kueleza ambayo inabeba ombi, yaani, ni kana kwamba alisema: “Mpe ndugu yako na usimchukulie Kharaj”, na hivyo inabeba ombi la kutoa, yaani, kutoa bila malipo, pamoja na kukataza kuchukua Kharaj, yaani, kodi. Inahitaji dalili inayoonyesha aina ya katazo: “ombi la kuacha”, na dalili ziko katika usimulizi mwingine unaoonyesha kwamba ni ombi lenye msisitizo, kwa kuwa unakataza kuchukua kodi kwa ujumla, kama vile kauli yake:

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 .

"Yeyote mwenye ardhi, na ailime mwenyewe au ampe ndugu yake ailime, wala asiikodishe kwa theluthi moja au robo ya mazao, wala kwa kiasi maalum cha chakula (mazao)." (imepokewa na Abu Dawud). Na

“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 « .

"Yeyote aliye na ardhi ailime mwenyewe, au ampe ndugu yake (Muislamu) bila malipo; la sivyo, aache ardhi hiyo isilimwe." Na kutoka kwa 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 « .

Mtume wa Allah ﷺ alikataza kukodisha mashamba (Imekubaliwa na wanazuoni).

“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 « .

“Mtume wa Allah ﷺ alikataza ardhi kukodishwa kwa malipo ya kodi au kwa sehemu ya mazao” (imepokewa na Muslim kutoka kwa Jabir). Na imepokewa kwamba ‘Abd Allah (SWT) b. Umar alikutana na Rafi’ b. Khadij akamuuliza, naye akamjibu: Nilisikia kutoka kwa wajomba zangu, nao walikuwa miongoni mwa wale walioshuhudia Badr, wakisema:

“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 « .

“Mtume wa Allah ﷺ alikataza kukodisha ardhi” (imepokewa na Muslim). Wale wanaodai kwamba kukodisha ardhi ni halali wanasema dalili ya uhalali wake ni kile kilichopokewa na Ibn Umar:

“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 « .

"Mtume wa Allah ﷺ aliwakodishia watu wa Khaybar nusu ya kile kilichozalishwa cha matunda au mazao," na Abu Ja'far akasema:

“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 .

"Mtume wa Allah ﷺ aliwakabidhi watu wa Khaybar nusu ya mazao, kisha Abu Bakr (akafanya hivyo hivyo), kisha Umar, kisha Uthman na Ali, na kuanzia hapo hadi leo wanatoa theluthi moja na robo," (amesimuliwa na Ibn Qudamah katika Al-Mughni, akasema ni Sahih Mashhur). Na Al-Bukhari ameripoti kutoka kwa 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 “ .

Mtume alifanya mkataba na watu wa Khaybar wa kugawana nusu ya kile walichozalisha kutoka ardhini, iwe mazao ya nafaka au matunda. Hivyo alikuwa akiwapa wake zake mizigo mia moja: themanini ya tende na ishirini ya shayiri. Kisha Umar aligawa Khaybar, na akawapa wake wa Mtume ﷺ chaguo la kupewa ardhi na maji yake, au kuendelea kupokea ile mizigo. Baadhi yao walichagua ardhi, na wengine walichagua mizigo, na Aisha alichagua ardhi. Kwa hiyo, hadithi hii inaonyesha ruhusa ya kukodisha ardhi kwa sehemu ya mavuno yake, na hivyo inaonyesha kuwa kukodisha ardhi kunaruhusiwa kwa ujumla.

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.

Jibu la hili ni kwamba ardhi ya Khaybar ilikuwa ardhi yenye miti iliyonyweshwa kwa maji, na kati ya miti kulikuwa na ardhi tambarare ambayo eneo lake lilikuwa dogo kuliko eneo la ardhi yenye miti. Ilikuwa ardhi hii ndiyo iliyolimwa, na hili linaungwa mkono na yale yaliyotajwa katika baadhi ya riwaya.

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 « .

"Mtume ﷺ aliwakodisha watu wa Khaybar kwa kile walichozalisha kutoka kwenye mitende na miti." (ameipokea Al-Daraqutni kutoka kwa Ibn Umar). Na katika riwaya ya 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" .

“ardhi yake na mitende yake.” Kwa hiyo, ukweli wa alichofanya Mtume (pbuh) alipoukodisha Khaybar ni kwamba ilikuwa ni Musaqah (kukodisha miti kwa sehemu fulani ya mazao yake) na si ugawanaji wa mazao kwa nusu (sharecropping), yaani ni kukodisha ardhi yenye miti na si kukodisha ardhi peke yake; bali ni kukodisha miti pamoja na ardhi iliyo nayo, na hiyo ni Musaqah, nayo inaruhusiwa bila tofauti yoyote. Inaruhusiwa kukodisha mti kwa sehemu maalum ya matunda yake badala ya mtu kuumwagilia na kuvuna, na ardhi inakodishwa kwa kuwa mti uko juu ya ardhi, kwa sharti kwamba ardhi yenye miti iwe kubwa kuliko ardhi tupu, ili kukodisha kuwe ni kwa ajili ya miti na si kwa ajili ya ardhi. Kwa hiyo hii ni Musaqah ambayo inaruhusiwa, na kinachokatazwa ni kukodisha ardhi tupu na si Musaqah. Kuangalia kwa undani simulizi katika Bukhari kunaonyesha kwamba ardhi ilikuwa imejaa miti kwa sehemu kubwa, na ardhi yenye miti ilikuwa kubwa kuliko ardhi tupu, na kulikuwa na maji ya kumwagilia miti, jambo linaloonyesha kwamba ilikuwa Musaqah. Angalia maneno ya simulizi: “basi alikuwa akiwapa wake zake mizigo mia moja, themanini ya tende, na ishirini ya shayiri”, na maneno yake: “kupewa ardhi na maji yake”, ambayo yanaonyesha kwamba ardhi ya Khaybar ilikuwa na miti, na kwamba ukodishaji wake ulikuwa kwa msingi wa Musaqah, si ugawanaji wa mazao wala kukodisha ardhi.

“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.

Kwa hiyo, riwaya hiyo haiwezi kutumika kama ushahidi wa kuruhusiwa kwa kukodisha ardhi, na hivyo matumizi yake yanakataliwa.

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

Kwa muhtasari, basi, katazo la kukodi ni suala lililo wazi kabisa. Kwa hiyo, ushahidi wa makala hii umethibitishwa kwa njia maarufu zaidi ya istinbati.

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.

Kuhusu Musaqah – ni kukodisha miti kwa sehemu ya matunda yake, au kukodisha miti pamoja na ardhi iliyopo kwa sehemu ya matunda na mazao, mradi kuna miti zaidi kuliko ardhi tupu. Dalili yake ni maana ya Musaqah katika Shari'ah, pamoja na ruhusa ya Musaqah katika Hadithi zilizopokewa kuhusu jambo hilo. Al-Bukhari amepokea kutoka kwa Abu Hurayrah, ambaye alisema:

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 .

Wanaume wa Ansar walimwambia Nabii ﷺ: "Gawanya mitende ya tende kati yetu na ndugu zetu Muhajirina." Yeye akajibu: "Hapana." Ansar wakasema (kwa Muhajirina): "Itunzeni miti (kwa kuimwagilia maji na kuilinda), na mgawane nasi matunda." Muhajirina wakasema: "Tunasikia na tunatii." Na Al-Bukhari alinukuu kupitia Nafi' kwamba 'Abd Allah (SWT) bin Umar alimweleza:

“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 .

Mtume alifanya mkataba na watu wa Khaybar kwamba wapewe nusu ya kile walichozalisha kutoka ardhini, kwa mazao ya mimea au matunda. Hivyo alikuwa akiwapa wake zake mizigo mia moja: themanini ya tende na ishirini ya shayiri. Kisha Umar aligawa Khaybar na akawapa wake wa Mtume ️ uchaguzi wa kupewa ardhi na maji yake, au kuendelea kupokea ile mizigo. Baadhi yao walichagua ardhi, na wengine walichagua mizigo, na Aisha alichagua ardhi. Muslim, Abu Dawud na Al-Nasa’i wameripoti:

“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:

Mtume wa Allah ﷺ aliwapa Mayahudi wa Khaybar mitende ya tende na ardhi ya Khaybar, ili wailime kwa mali zao, na Mtume wa Allah ﷺ angepata nusu ya mazao yake. Ahmad na Ibn Maja walipokea kutoka kwa 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 « .

“Mtume ﷺ alitoa ardhi ya Khaybar na mitende yake kwa mgawanyo wa nusu” Hadithi hizi zinaonyesha kwamba Musaqah ni kukodisha miti peke yake kwa sehemu ya matunda yake, kama inavyodhihirika kutoka katika hadithi ya Abu Hurayrah kuhusu vitendo vya Ansar. Pia zinaonyesha kwamba Musaqah ni kukodisha miti pamoja na ardhi kwa sehemu ya matunda ya miti na mazao ya ardhi, kama inavyodhihirika kutoka katika hadithi ya Nafi’ kutoka kwa ‘Abd Allah (SWT) bin 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 « .

aliingia mkataba na watu wa Khaybar kwa nusu ya kile walichozalisha kutoka ardhini, kwa mazao au matunda, na vivyo hivyo kutoka katika riwaya ya Muslim, Abu Dawud na Al-Nasa’i: “mitende na ardhi ya Khaybar”, na riwaya ya Ibn Abbas: “ardhi ya Khaybar na mitende”. Hivyo zinaonyesha kuwa upangaji ni wa miti peke yake, au wa miti pamoja na ardhi iliyo pamoja nayo. Vilevile zinaonyesha kwamba ardhi inapaswa kuwa ndogo kuliko miti, kama inavyodhihirika kutoka katika riwaya ya Nafi’ kutoka kwa ‘Abd Allah (SWT) bin 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 «.

“mizigo mia moja, themanini ya tende, na ishirini ya shayiri”. Kwa hiyo imethibitika kwamba hakika ya Musaaqah ni kukodisha miti kwa sehemu ya matunda yake, au kukodisha miti na ardhi kwa sehemu ya matunda na mazao, mradi tu miti iwe mingi kuliko ardhi. Zaidi ya hayo, simulizi hizi ni ushahidi wa kuruhusiwa kwa 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.