Mwenye ardhi haruhusiwi kabisa kuikodisha kwa ajili ya kilimo, awe ameimiliki kikamilifu (shingo na manufaa yake) au amemiliki manufaa yake tu, awe ardhi hiyo ni ardhi ya ’Ushri au ardhi ya Kharaji, na awe kodi yake ni fedha au kitu kingine. Pia haruhusiwi kuikodisha ardhi kwa sehemu ya mazao yake ya chakula, au kwa kitu kingine kisicho chakula, au kwa chochote kingine ambacho ardhi hiyo inazalisha kabisa, kwa sababu hiyo inachukuliwa kuwa ni kukodisha, na kukodisha ardhi kwa ajili ya kilimo haruhusiwi kabisa. Al-Bukhari amesimulia kuwa Mtume wa Allah ﷺ alisema: “Mwenye ardhi na ampande au amkabidhi ndugu yake. Akikataa, na ayahifadhi ardhi yake.” Muslim pia amesimulia: “Mtume wa Allah ﷺ alikataza kuchukua kodi au sehemu kwa ajili ya ardhi.” Sunan ya An-Nisai inasema: “Mtume wa Allah ﷺ alikataza kukodisha ardhi. Tukasema: ‘Ee Nabii wa Allah ﷺ, je, tunaweza kuikodisha kwa baadhi ya nafaka?’ Akasema: ‘Hapana.’ Tukasema: ‘Tulikuwa tukiikodisha kwa majani.’ Akasema ﷺ: ‘Hapana.’ Tukasema: ‘Tulikuwa tukiikodisha kwa malipo ya kile kinachomwagiliwa na Rabee’a.’ Akasema ﷺ: ‘Hapana, pandeni au mkabidhi ndugu yenu.’” Rabee’a ni kijito kidogo, yaani kukodisha ardhi kwa kubadilishana na kupanda sehemu iliyo karibu na maji. Imesimuliwa kwa usahihi kuwa Mtume wa Allah ﷺ alikataza kuchukua kodi au sehemu kwa ajili ya ardhi, au kuikodisha kwa theluthi au robo ya mavuno yake. Abu Dawud amesimulia kutoka kwa Rafi’a ibn Khadeej kuwa Nabii ﷺ pia alisema: “Mwenye ardhi, ni lazima aipande yeye mwenyewe au amruhusu ndugu yake kuipanda, wala asiikodishe kwa theluthi yake, au robo yake, au chakula maalum.” Bukhari amesimulia kutoka kwa Nafi’, aliyesema: “’Abdullah ibn ’Umar aliambiwa kutoka kwa Rafi’a ibn Khadeej, ambaye alisema kuwa Mtume wa Allah ﷺ alikataza kukodisha ardhi.” Kisha ’Abdullah bin ’Umar alikwenda kwa Rafi’a, nami nikaenda pamoja naye kumuuliza Rafi’a, ambaye alisema: "Mtume wa Allah ﷺ alikuwa amekataza kukodisha ardhi." Nafi’a pia alitaja kwamba ’Abdullah bin ’Umar alikuwa ameacha kukodisha ardhi.

A landlord is absolutely not allowed to lease his land for farming, whether He possessed both its neck and benefit, or He possessed its benefit only, whether the land was ’Ushri land or Kharaji land and whether its rent was money or something else. He is also not allowed to lease the land for a part of its food production or for something else other than the food, or for any other thing which it produces at all, because this is considered leasing, and leasing land for farming is absolutely not allowed. It was narrated by al-Bukhari that the Messenger of Allah (pbuh) said: “Whoever has land let Him plant upon it or grant it to his brother. If He declined let Him hold his land.” Muslim also narrated, “The Messenger of Allah (pbuh) forbade a rent or a share be taken for the land.” The Sunan of An-Nisai states: “The Messenger of Allah (pbuh) forbade leasing the land.We said, ‘O Prophet (pbuh) of Allah, can we then lease it for some of the grain.” He said, ‘No.’ We said, ‘We used to lease it for the straw.’ He (pbuh) said, ‘No.’We said, ‘We used to lease it in return of that on the irrigating Rabee’a.’ He (pbuh) said, ‘No, plant it or grant it to your brother.’” What is meant by Rabee’a is the small stream, that is to lease it in exchange for planting the part which is alongside the water. It was soundly narrated that the Messenger of Allah (pbuh) forbade a rent or a share to be taken for the land, or to be leased for a third or a fourth of its harvest. Abu Dawud has narrated from Rafi’a ibn Khadeej that the Prophet (pbuh) also said, “Whoever has land, He has to plant upon it or let his brother plant upon it, and He cannot lease it for its third or fourth or a specified food.” Bukhari narrated from Nafi’, who said, “’Abdullah ibn ’Umar was told from Rafi’a ibn Khadeej, who had said that the Messenger of Allah (pbuh) forbade the leasing of land. So ’Abdullah ibn ’Umar went to Rafi’a and I went with Him to ask Rafi’a who said: The Messenger of Allah (pbuh) had forbidden the leasing of land.” Nafi’a also mentioned that ’Abdullah ibn ’Umar had given up the leasing of the land.

Ahadith hizi zinaonyesha wazi kwamba Mtume wa Allah ﷺ alikataza kukodisha ardhi. Ingawa neno "kukataza" lina maana ya amri ya kuacha tu, kuna ishara (Qareena) inayoonyesha kwamba amri hii ni ya uhakika; kwani walimwambia Mtume ﷺ, "Tunakodisha kwa sehemu ya mazao ya nafaka." Yeye ﷺ akasema, "Hapana." Kisha wakasema, "Tulikuwa tukikodisha kwa ajili ya majani." Yeye ﷺ akasema, "Hapana." Kisha wakasema, "Tulikuwa tukikodisha kwa ajili ya Rabee'a." Yeye ﷺ akasema, "Hapana." Kisha akalithibitisha hili kwa kusema, "Ipande, au mpe ndugu yako." Msisitizo wake katika kukataza hapa uko wazi, na unaashiria uthibitisho huo. Zaidi ya hayo, uthibitisho katika lugha ya Kiarabu ni wa aina tatu: wa moja kwa moja, kwa kurudia neno, au kwa maana. Katika Hadith hii, neno limerudiwa, jambo linalomaanisha uthibitisho.

These Ahadith explicitly show that the Messenger of Allah (pbuh) forbade leasing of land. Although forbidding means the order to leave only, there is an indication (Qareena) that this order is decisive; since they said to the Prophet (pbuh), “We lease for part of the grains.” He (pbuh) said, “No.” Then they said to him, “We used to lease it for the straw.” He (pbuh) said, “No.” Then they said, “We used to lease it for the Rabee’a.” He (pbuh) said, “No.” Then He confirmed this by saying, “Plant it or grant it to your brother.” His insistence in forbidding is clear here which denotes the confirmation. Moreover, confirmation in the Arabic language is either literal, by repeating the word or by meaning. In this Hadith, the word was repeated which means confirmation.

Kuhusu kukodisha ardhi ya Khaybar kwa malipo ya nusu ya mazao yake, hili si sehemu ya mada hii, kwa sababu ardhi ya Khaybar ilikuwa imepandwa miti na haikuwa tupu (yaani isiyo na miti). Ushahidi wa hili umesimuliwa na Ibn Ishaq katika Seerah yake ya Mtume wa Allah ﷺ, kutoka kwa ’Abdullah ibn Abu Bakr, "Mtume wa Allah ﷺ alikuwa akimtuma ’Abdullah ibn Ruwahah kwa watu wa Khaybar ili kukadiria matunda kati ya Waislamu na Mayahudi, hivyo akakadiria sehemu yao. Baada ya ’Abdullah ibn Ruwahah kuuawa shahidi huko Mu’tah, Jabir ibn Sakhr ibn Umayyah ibn Khansa’a, ndugu wa Bani Salama, alikuwa akikadiria matunda ya Khaybar." Kukadiria ni kubainisha thamani ya matunda yaliyo juu ya miti kabla hayajavunwa. Ni wazi kwamba ardhi ya Khaybar ilikuwa imepandwa miti na haikuwa ardhi tupu. Mimea iliyokuwemo ilikuwa ndogo kuliko eneo la miti, kwa hiyo sehemu iliyopandwa hufuata sehemu ya miti katika hukumu yake.

With regard to leasing the land of Khaybar in return of its half, this is not part of this subject, because the land of Khaybar was planted with trees and not smooth (i.e empty of trees). The evidence for this was narrated by Ibn Ishaq in his Seerah of the Messenger of Allah (pbuh) from ’Abdullah ibn Abu Bakr, “The Messenger of Allah (pbuh) used to send ’Abdullah ibn Ruwahah to the people of Khaybar to estimate the fruits between Muslims and Jews, so He estimated their part. After ’Abdullah ibn Ruwahah was martyred at Mu’tah, Jabir ibn Sakhr ibn Umayyah ibn Khansa’a, brother of Bani Salama, used to estimate the fruits of Khaybar.” Estimation is to determine the value of the fruits on the trees before it is collected. It is clear that the land of Khaybar was planted with trees and not smooth land. The plants which it contained were of a lesser size than the area of the trees, so the planted part follows the trees part in its identity.

Kwa hiyo ardhi ya Khaybar haikuwa chini ya jambo la kukodisha; badala yake ilikuwa ni ushirikiano wa kilimo kwa sehemu ya mazao (Musaqat), ambao unaruhusiwa. Zaidi ya hayo, baada ya katazo la Mtume ﷺ, Maswahaba walijiepusha na kukodisha ardhi, akiwemo ’Abdullah ibn ’Umar, jambo lililoonyesha kwamba walielewa katazo la kukodisha ardhi.

The land of Khaybar was therefore not subject to a matter of leasing; it was rather sharecropping (Musaqat), which is allowed. Furthermore, after the prohibition by the Messenger of Allah (pbuh), the Sahabah abstained from leasing land, including ’Abdullah ibn ’Umar, which indicated that they understood the prohibition of leasing the land.

Hata hivyo, katazo la kukodisha ardhi linahusu tu pale ambapo kukodisha huko ni kwa ajili ya kilimo. Ikiwa kukodisha kwake ni kwa jambo lisilo la kilimo, basi ni ruhusa. Mtu anaruhusiwa kukodisha ardhi kama malisho ya mchana au mahali pa kupumzisha (mifugo), au ghala la vyakula vyake, au kuitumia kwa jambo lolote lisilo la kilimo. Hii ni kwa sababu katazo la kukodisha ardhi limelenga kukodisha kwa ajili ya kilimo, kama inavyofahamika kutoka katika Hadithi sahihi. Kanuni hizi za ardhi na yanayohusiana nayo zinaeleza namna ambavyo Shari'a ilivyomzuia Mwislamu pale anapofanya kazi ili kuongeza umiliki wake kupitia kilimo.

However, the prohibition of leasing the land is only if it is for farming. If its lease is for other than farming, it is allowed. A person is allowed to lease the land as a day pasture or a resting place (for cattle) or a warehouse for his foods, or to use it for anything other than farming. This is because the prohibition of the leasing of land is focused on its lease for farming, as is understood from the sound Ahadith. These rules of land and what is connected with it, explain the manner by which the Shar’a restricted the Muslim when He works to increase his ownership through farming.