Hii inaitwa Qiradh (mkopo wa biashara), nayo ni ushirikiano wa mwili na mali. Maana yake ni kwamba mtu mmoja anampa mwingine mali yake ili amfanyie biashara kwa ajili yake, na faida itakayopatikana itagawanywa baina yao kulingana na kile walichokubaliana. Hasara katika Mudharaba haiko chini ya makubaliano ya washirika, bali iko chini ya kile kilichokuja katika Shari'a. Hasara hii, kwa mujibu wa Shari'a, inawekwa kwenye mali pekee; hakuna chochote kati yake kinachowekwa juu ya mwili (Mudharib). Hata kama mwenye mtaji na mudharib wangekubaliana kwamba faida na hasara zigawanywe baina yao, faida ingebaki kati yao, lakini hasara ingekuwa juu ya mali pekee. Hii ni kwa sababu ushirika unafanana na uwakilishi (Wikala), na wakili (Wakeel) hadhamini. Hasara iko juu ya mwenye kumwakilisha (Muwakkil) pekee. Hili linatokana na yale aliyopokea 'Abdurraziq katika Al-Jam'i kutoka kwa 'Ali (ra): "Hasara (Al-Wadhi'a) iko kwenye mali, na faida ni kulingana na walichokubaliana." Mwili hata hivyo haupotezi mali; unapoteza tu juhudi ilizotumia, na hasara inabaki juu ya mali. Mudharaba haitakuwa sahihi hadi mali itakapokabidhiwa kwa mfanyakazi ('Amil) na apewe uhuru kamili juu yake, kwa sababu Mudharaba inahitaji mali kukabidhiwa kwa Mudharib. Katika Mudharaba, sehemu ya mfanyakazi lazima ibainishwe, na mali inayotumika katika mkataba wa Mudharaba lazima iwe ya kiasi kilichobainishwa. Haifai kwa mwenye mali kufanya kazi pamoja na Mudharib, hata kama ameshartisha hivyo. Hii ni kwa sababu hana haki ya kutumia mali inayomilikiwa na ushirika kwa niaba ya ushirika. Ni mudharib anayetumia mali na kufanya kazi, naye ana mamlaka kamili juu ya mali hiyo. Hii ni kwa sababu mkataba wa ushirika ulifungwa juu ya mwili wa Mudharib, na mali ya mshirika. Haikufungwa kwa mmiliki wa mali, ambaye ni kama mgeni kwa kampuni na hana haki ya kutoa uamuzi juu ya chochote kilicho cha kampuni. Hata hivyo, Mudharib amezuiliwa katika matumizi yake kwa yale ambayo mmiliki wa mali amemruhusu. Hana ruhusa ya kupingana naye, kwa sababu anafanya uamuzi kwa ruhusa. Ikiwa alimruhusu kufanya biashara kwa sufu peke yake, au alimzuia kusafirisha bidhaa baharini, mmiliki ana haki hii ya kumzuia katika mambo haya. Lakini hii haimaanishi kwamba mmiliki wa mali anatoa uamuzi ndani ya kampuni. Badala yake, inamaanisha kwamba Mudharib amezuiliwa ndani ya mipaka iliyowekwa na mmiliki wa mali. Licha ya hayo, uamuzi ndani ya kampuni umewekwa kwa mfanyakazi (Mudharib) peke yake, na mmiliki wa mali hana haki ya kutoa uamuzi.

This is called loaning (Qiradh), and it is the partnership of a body with property. It means that one pays his property to another person so as to trade with it for Him and the resulting profit is divided amongst them according to what they stipulated. The loss in the Mudharaba is not subject to the agreement of the partners but rather to that which came in the Shar’a. This loss is defined by Shar’a to be only on the property, none of it is upon the body (Mudharib). Even if the capital partner and the mudharib were to agree that the profit and loss is divided among them, the profit would be between them while the loss is only on the property. This is because the company is similar to representation (Wikala) and the agent (Wakeel) does not guarantee. The loss is upon the principal (Muwakkil) only. This is due to what ‘Abdurraziq narrated in Al-Jam’i from ‘Ali (ra): “The loss (Al-Wadhi’a) is on the property and the profit is according to what they stipulated.” The body however does not lose property, it loses what it spent of effort only and the loss remains on the property. Mudharaba would not be valid until the property is given to the worker (‘Amil) and He is given a free hand over it, because Mudharaba requires handing over the property to the Mudharib. In Mudharaba, the share of the worker must be defined and the property used in the Mudharaba contract must be of a defined amount. It is invalid for the owner of the property to work with the Mudharib, even if He stipulated to do so. This is because He has no right to dispose of the property that belongs to the company, on the company’s behalf. It is the mudharib who disposes and works, and He has full control over the property. This is because the contract of the company was concluded on the body of the Mudharib, and the property of the partner. It is not concluded on the body of the owner of the property, who is like a foreigner to the company and who does not have the right to dispose of anything which belongs to the company. However, the Mudharib is restricted in his disposal to that with which the owner of the property permitted. He is not allowed to disagree with Him because He disposes by permission. If He permitted Him to trade with wool only or He prevented Him from shipping the goods by sea, the owner has this right to restrict Him in these matters. However, this does not mean that the owner of the property disposes in the company. Rather it means that the Mudharib is restricted within the limits defined by the owner of the property. Despite this, the disposal in the company is confined to the worker (Mudharib) only, and the owner of property has no right of disposal.

Aina moja ya Mudharaba ni pale mali mbili (za watu wawili) zinapoingia katika ushirika pamoja na nguvu kazi ya mmoja wao. Kwa hiyo, ikiwa watu wawili walikuwa na jumla ya vitu elfu tatu baina yao, mmoja wao akiwa na elfu mbili na mwingine elfu moja, na mmiliki wa elfu mbili akamruhusu mwenzake kuzitumia mali hiyo ili faida igawanywe kati yao kwa nusu kwa nusu, ushirika huo ni halali. Mfanyakazi atakuwa mmiliki wa elfu moja ya vitu hivyo kama Mudharib kwa mmiliki wa elfu mbili, na pia atakuwa mshirika wake. Vilevile, Mudharaba inaweza kuwa kwa njia ya ushirika wa mtaji wa watu wawili na nguvu kazi ya mtu wa tatu. Yote haya ni aina za Mudharaba.

One form of Mudharaba is where two properties (of two persons) enter into partnership with the body of one of them. So if two persons had between them three thousand of something, one of them having two thousand and the other one thousand, and the owner of the two thousand permitted the other to dispose of the capital so that the profit is divided between them by halves, the company would be valid. The worker would be the owner of the one thousand of the items as a Mudharib to the owner of the two thousand, and would also be his partner. Similarly, Mudharaba could be through the partnership of the capital of two persons and the body of a third person. All these are forms of the Mudharaba.

Mudharaba inaruhusiwa na Shari'a kutokana na simulizi kwamba "Al-'Abbas ibn 'Abdul-Muttalib alikuwa akitoa mali ya Mudharaba na kuweka masharti fulani kwa Mudharib." Jambo hili lilimfikia Mtume wa Allah ﷺ naye akalikubali. Ijma' ya Maswahaba ilithibitika kwamba Mudharaba inaruhusiwa. Ibn Abu Sheeba alisimulia kutoka kwa 'Abdullah ibn Hameed, kutoka kwa baba yake, kutoka kwa babu yake, kwamba "'Umar ibn Al-Khattab alimpa mali ya yatima kama Mudharaba, naye akaifanyia kazi na kupata faida, na 'Umar akagawanya ziada na yeye." Ibn Qudamah alisimulia katika Al-Mughni kutoka kwa Malik ibn al-'Alaa ibn 'Abdurrahman, kutoka kwa baba yake, kutoka kwa babu yake, kwamba "'Uthman alimkopesha mali kama Mudharib (Qaradh)." Pia ilisimuliwa kutoka kwa Ibn Mas'oud na Hakeem ibn Hizam kwamba "wote wawili waliingia katika mkopo (Qaridha)." Yote haya yalitokea kwa ujuzi wa Maswahaba, na hakuna aliyeripotiwa kupinga mwenendo huo wala kukataa uhalali wake, jambo linalothibitisha Ijma' yao juu ya Mudharaba.

Mudharaba is allowed by Shar’a due to the narration that “Al-’Abbas ibn ‘Abdul-Muttalib used to pay the property of the Mudharaba and put certain conditions on the Mudharib.” This (information) reached the Messenger of Allah (pbuh) and He consented to it. Ijma’a of the Sahaba was established that the Mudharaba is allowed. Ibn Abu Sheeba narrated from ‘Abdullah ibn Hameed from his father from his grandfather “that ‘Umar ibn Al-Khattab gave Him the property of an orphan as a Mudharaba so He worked with it and gained a profit, and ‘Umar divided the surplus with him.” Ibn Qudamah narrated in Al- Mughni from Malik ibn al-’Alaa ibn ‘Abdurrahman from his father from his grandfather that “‘Uthman loaned Him property as a Mudharib (Qaradh).” It was also narrated from ibn Mas’oud and Hakeem ibn Hizam that ‘the two of them entered into loan (Qaridha).’ All of this occurred with the knowledge of the Sahaba and none was reported to disagree with the proceedings or deny their validity, confirming their Ijma’a on the Mudharaba.