Hii ni kampuni ambayo watu wawili au zaidi hushirikiana kwa miili yao tu, bila mtaji wao. Wao hushiriki katika kile wanachopata kwa kazi yao, iwe ya kiakili au ya kimwili. Mifano ya kazi hizo ni wafundi wanaoshirikiana kazini kwa kutumia ufundi wao na kugawana faida wanayopata miongoni mwao, kama wahandisi, madaktari, wavuvi, wabeba mizigo, wafanyakazi wa mbao (maseremala), madereva wa magari na wengineo wa aina hiyo. Si lazima washirika wawe wa fani moja, wala wote wawe mafundi. Inaruhusiwa kwa mafundi wa fani tofauti kushirikiana kwa njia ya faida halali (Halal). Ushirika wao ni sahihi (Sahih) kama vile wangekuwa wa fani moja. Inakubalika kwa washirika kutekeleza jukumu maalum katika kampuni, kwa mfano mmoja akisimamia kampuni, mwingine akipokea fedha na wa tatu akifanya kazi kwa mikono yake. Hii inamaanisha kwamba inaruhusiwa wafanyakazi wa kiwanda kuingia ushirikiano pamoja, iwe wote wanaelewa mchakato wa utengenezaji au la. Wanaweza kushirikiana na mafundi wengine, wafanyakazi, makarani na walinzi, na wote wakawa washirika katika kiwanda. Hata hivyo, sharti ni kwamba kazi wanayoshirikiana kwayo kwa lengo la kupata faida iwe halali. Ikiwa aina ya kazi ni haramu, basi kuunda kampuni inayofanya kazi hiyo ni marufuku.

This is a company in which two or more persons participate by their bodies only, without their capital. They share in that which they gain by their labour of whether an intellectual or physical nature. Examples of such labours are by craftsmen who share in work using their craft and divide that which they profit amongst themselves such as engineers, doctors, fishermen, porters, carpenters, car drivers and the like. It is not necessary that the partners be of the same craft, nor that they are all craftsmen. It is allowed that craftsmen of different crafts associate in an allowable (Halal) form of profit. Their partnership is valid (Sahih) just as if they were of the same craft. It is acceptable for the partners to perform a particular role in the company, so that one administers the company, another receives the money and the third works by his hands. This means that it is allowed for labourers in a factory to enter into partnership together, whether or not all of them understand the process of manufacturing. They can associate with other craftsmen, labourers, clerks and guards, and they can all become partners in the factory. However, it is stipulated that the work they associate together in for the purpose of making a profit be Halal. If the type of work is Haram, then to form a company undertaking such work is forbidden.

Faida katika kampuni ya miili (shirkat al-abdan) hugawanywa kulingana na makubaliano ya washirika, iwe sawa au kwa upendeleo. Kwa kuwa ndiyo iliyozalisha faida, na kwa kuwa inaruhusiwa kwa washirika kutofautiana katika kazi, inaruhusiwa pia kutofautiana katika faida inayotokana na kazi hiyo. Kila mmoja wa washirika ana haki ya kukusanya ujira wake wote kutoka kwa mwajiri wake, na kudai kutoka kwa wanunuzi watarajiwa bei ya bidhaa walizozitengeneza. Vivyo hivyo, aliyewaajiri au aliyenunua bidhaa kutoka kwao ana haki ya kulipa ujira wote au kulipa bei yote ya bidhaa kwa mmoja wao yeyote. Atakuwa ameondolewa dhamana mara tu atakapokuwa ametoa malipo kwa mmoja wao yeyote. Hata kama mshirika mmoja tu ndiye aliyefanya kazi, mapato bado yanagawanywa kati yao wote, kwa sababu kazi inadhaminiwa na wote kwa pamoja, na kupitia dhamana yao ya pamoja kwa kazi hiyo. Ujira, kwa maneno mengine, unastahili kugawanywa. Kwa maneno mengine, ujira ni wa wote kwa kuwa dhamana imebebwa na wote. Hakuna hata mmoja wao anayeruhusiwa kumwakilisha mtu mwingine kwa niaba yake kama mshirika katika kampuni, wala kumwajiri mtu kufanya kazi kwa niaba yake kama mshirika. Yeye mwenyewe lazima ndiye ashughulikie kazi moja kwa moja, kwa kuwa mkataba unasisitiza hili katika aina hii ya kampuni. Hata hivyo, kila mshirika anaruhusiwa kuajiri wafanyakazi, na uajiri huo utakuwa wa kampuni na kwa ajili ya kampuni, hata kama mshirika mmoja tu ndiye aliyeshughulikia uajiri huo. Mfanyakazi huyo basi hatakuwa naibu, wakala au mfanyakazi wa mshirika huyo binafsi. Utekelezaji wa maamuzi ya kila mshirika utakuwa kwa niaba ya kampuni, na kila mmoja wao atafungwa na kazi iliyokubaliwa na mshirika wake.

The profit in the company of bodies is distributed according to the agreement of the partners, whether equally or preferentially. For it is that which produced the profit and since it is allowed for the partners to differ in work, it is allowed that they differ in profit which is derived from the work. Each of the partners has the right to collect all of their wages from their employer, and to demand the price of the goods they manufactured from prospective purchasers. Similarly, the one who employed them or the one who bought goods from them has the right to pay all wages or to pay the whole price of the goods to anyone of them. He will be cleared of responsibility once He has made the payment to any one of them. Even if only one of the partners worked, the income is still divided amongst all of them, because the work is guaranteed by all of them together, and through their joint responsibility for the work. The wage in other words, deserves to be shared. In other words, the wage is for all of them as the responsibility is carried by all of them. None of them is allowed to deputise on his behalf a person as partner in the company or to employ a person to do the work on his behalf as a partner. He himself must be the one who handles the work directly as the contract stipulates this in this type of company. However, each partner is allowed to hire employees and such hiring would be by the company and for the company, even if only one of the partners handled the employment. The employee would then not be that partner’s own deputy, agent or employee. The disposal of each partner would be on behalf of the company, and every one of them is bound by the work accepted by his partner.

Aina hii ya ushirikiano inaruhusiwa kutokana na kile Abu Dawud na al-Athram walichosimulia kutoka kwa Abu ‘Ubaydah, kutoka kwa baba yake, ‘Abdullah ibn Mas’ud, ambaye alisema: “Nilishirikiana na ‘Ammar ibn Yasir na Sa’ad ibn Abu Waqqas katika kila kitu tulichopata siku ya Badr. Sa’ad alikuja na mateka wawili, wakati mimi na ‘Ammar hatukuleta chochote,” na Mtume wa Allah ﷺ aliridhia jambo hili kwa wote wawili. Ahmad ibn Hanbal alisema: “Mtume wa Allah ﷺ aliwaunganisha pamoja.” Hadithi hii ni ushahidi wazi kuhusu ushirikiano wa miili ya kundi la Maswahaba kufanya kitendo, ambacho kilikuwa kupigana dhidi ya maadui, na kugawana wenyewe kwa wenyewe kile walichopata kama nyara endapo wangeshinda vita. Kuhusu hukumu ya nyara kupingana na ushirikiano huu, jambo hilo halihusiani na hadithi hii kwa sababu hukumu ya nyara ilishuka baada ya vita vya Badr. Ushirikiano huu wa miili ulipotokea, bado hakukuwa na hukumu yoyote ya nyara. Zaidi ya hayo, hukumu ya nyara iliyoshuka baada ya vita haikufuta ushirikiano uliotokea kabla yake. Badala yake, ilifafanua sehemu za wanaonufaika, na hukumu ya ushirikiano wa miili inabaki kama ilivyoanzishwa na hadithi hii.

This form of company is allowed due to what Abu Dawud and al- Athram narrated from Abu ‘Ubaydah from his father, ‘Abdullah ibn Mas’ud, who said: “I shared with ‘Ammar ibn Yasir and Sa’ad ibn Abu Waqqas in whatever we gained at the day of Badr. Sa’ad came with two captives, while ‘Ammar and I brought nothing” and the Messenger of Allah (pbuh) consented to this to both of them. Ahmad ibn Hanbal said: “The Messenger of Allah (pbuh) associated them together.” This Hadith is an explicit evidence about the partnership of bodies of a group of the Sahabah to perform an action, which was fighting against the enemies, and to divide amongst themselves that which they gained in terms of booty if they won the battle. With respect to the rule of the booties being in disagreement with this partnership, this is not relevant to this Hadith because the rule of the booties was revealed after the battle of Badr. When this company of bodies occurred there was not yet any rule of booties. In addition, the rule of booties which was revealed after the battle did not abrogate the company which occurred before. Rather it clarified the shares of the benefactors, and the rule of the company of bodies remains as established by this Hadith.