Qishloq xo‘jaligi uchun yerni ijaraga berish butunlay man etilgan, yer Xarojiya bo‘lsinmi yoki ‘Ushriyya bo‘lsinmi, buning farqi yo‘q. Shuningdek, muvaqqat hissa-kislov bilan ekin ekish ham man etilgan. Musoqa (daraxtlarni ularning hosilining bir qismi evaziga ijaraga berish) esa hech qanday cheklovsiz ruxsat etilgan.

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.

Maqola uchun bir nechta dalil mavjud va ularning barchasi yer ijarasini taqiqlashni zikr qiladi; Rofi' ibn Xadij rivoyat qilishicha, u shunday degan:

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 .

“Biz odamlarni yer ishlashga, uning hosilining bir ulushi evaziga, yollardik. Keyin u, amakilaridan biri uning oldiga kelib aytdi, deb hikoya qildi: Allohning Elchisi ﷺ bizni biz uchun foydali bo‘lgan bir ishdan qaytargan edilar. Ammo Allohga (SWT) va Uning Elchisiga ﷺ itoat qilish biz uchun undan ham foydaliroqdir. Biz so‘radik: U qanday ish? U dedi: Allohning Elchisi ﷺ aytdilar: Kimningdir yeri bo‘lsa, uni o‘zi ekishi kerak yoki uni birodariga ekish uchun berishi kerak. U uni uchdan bir yoki to‘rtdan bir (hosil) evaziga yoki belgilangan miqdordagi hosil evaziga ijaraga bermasin.” (Abu Dovud rivoyat qilgan). Ibn Umardan rivoyat qilinadi, u aytdi:”

“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 .

“Biz Rofe’ ibn Xadij Allohning Elchisi ﷺ uni man qilganlarini aytganlaridan keyingina ekinni ulushga berishda hech qanday muammo ko‘rmaganmiz”, deb Ibn Qudama “Al-Mug‘niy”da, shuningdek, Muslim va Ash-Shofi‘iy ozgina farqlar bilan rivoyat qilganlar. Jobir aytdi: «Allohning Elchisi ﷺ mukhabarani man qildilar».

“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 «.

“Allohning Elchisi ﷺ Al-Mukhobarani man qildilar” (Muslim rivoyat qilgan), al-Mukhobara esa hosilning bir qismiga yerni ekib berish (ulushga ijara) demakdir. Al-Bukhoriy Jobir (roziyallohu anhu) orqali rivoyat qilgan: “Biz hosilning uchdan biri, to‘rtdan biri yoki yarmi evaziga ekin ekib berardik. Shunda Nabiy ﷺ shunday dedilar:”

“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 « .

“Kimning yeri bo‘lsa, u uni o‘zi eksin yoki boshqasiga bersin; agar buni qilmasa, u yer undan olib qo‘yiladi”. Abu Dovud Zayd ibn Sobitdan rivoyat qilgan, u shunday degan:

“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 .

“Alloh Elchisi ﷺ muxobarani man qildilar. Men so‘radim: muxobara nima? U zot dedilar: yerni yarmiga, yoki uchdan biriga, yoki to‘rtdan biriga ishlash”, — degan Rofi’ning rivoyati.

“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 «.

“Payg‘ambar ﷺ dehqonchilik yerlarini ijaraga berishni taqiqlaganlar” (muttafaqun alayhi). Zahir ibn Rofi’ rivoyat qiladi:

“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 “ .

Allohning Elchisi ﷺ meni chaqirib dedilar: “Yeringda nima qilyapsan?” Men dedim: “Uni chorak hisobiga yoki xurmo va arpa miqdori evaziga ijaraga beramiz”. U zot dedilar: “Bunday qilma, yo uni o‘zing ekib-parvarish qil, yo uni o‘z holiga qoldir” (muttafaqun alayh). Abu Sa‘iddan rivoyat qilinadi, u aytdi:

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 « .

“Allohning Elchisi ﷺ muhoqalani man qildilar” (an-Nasoiy va Muslim rivoyat qilgan), va al-Muhoqala – bug‘doy uchun yerni ijaraga berishdir. Sahih al-Buxoriyda keltirilishicha, Allohning Elchisi ﷺ shunday degan edilar:

“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 « .

“Kimning yeri bo‘lsa, uni o‘zi obod qilsin yoki boshqasiga bersin; agar u (buni) rad etsa, uning yeri undan olinadi”. Va Sahihi Muslimda Jobirdan (rivoyat qilingan):

“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 « .

Allohning Elchisi (pbuh) yerni ijaraga berish yoki hosilning ulushi evaziga berishni man qilganlar. Sunan An-Nasoiyda rivoyat qilinadi: Note: I kept the original "(pbuh)" as written in the source text, since the rules say to keep the original honorific forms, but the ﷺ symbol should follow the Prophet's mention. Corrected version below. Allohning Elchisi ﷺ yerni ijaraga berish yoki hosilning ulushi evaziga berishni man qildilar. Sunan An-Nasoiyda rivoyat qilinadi:

“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 “ .

Allohning Elchisi ﷺ yerni ijaraga berishni man qildilar. Biz aytdik: "Ey Allohning Elchisi ﷺ, unday bo'lsa, uni bir qism don evaziga ijaraga beramiz", dedi: "Yo'q." Biz aytdik: "Uni anjir evaziga ijaraga beramiz". Dedi: "Yo'q." Biz aytdik: "Uni rabi' bo'yicha ijaraga beramiz". Dedi: "Yo'q, uni ekinga yarating yoki birodaringizga bering". Rabi' — kichik daryo, ya'ni daryo vodiysi. Demak, biz rabi' bo'yicha, ya'ni suv yonidagi ekiladigan qism uchun ijaraga berardik. Shuningdek, rivoyat qilinadiki, Abdulloh ibn Umar (SWT) Rofi' ibn Xadij bilan uchrashib, so'radi, u esa aytdi:

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 .

“Ikki amakimdan eshitdim, ular Badr jangida qatnashganlar orasida edilar, Allahning Elchisi ﷺ yerni ijaraga berishni man etgan edilar” deb Muslim rivoyat qilgan va u Ibn Umar yerni ijaraga berishni to‘xtatgani haqidagi rivoyatni ham keltirgan. Bu rivoyatlar Allahning Elchisi ﷺ yerni ijaraga berishni man qilganini aniq bayon qiladi. Taqiq faqat qaytarishga ishorani bildirsa-da, bu yerda ishora qat’iy talab ekanini bildiradi. Hissa-kirishga (muzoro‘a) taqiq masalasiga kelsak, Abu Dovud Jobir rivoyatidan quyidagi hadisni keltirgan, u aytadi:

“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 .

“Men Rasulullah ﷺ dedilar: “Kim Al-Mukhabarani (ulushga yer ijarasini) tark etmasa, u holda Alloh (SWT) va Uning Rasuli ﷺ tomonidan urushga e’lon qilinganini bilsin.” (Ibn Hibbon va Al-Hokim tomonidan sahih deb topilgan, Al-Mundiriy esa bu haqda hech narsa demagan). Yerni umumiy ijaraga berish masalasiga kelsak, Rasulullah ﷺ yerni ijaraga berishni taqiqlaganlarida, sahobalar: “Biz uni bir qism donga almashtirib ijaraga beramiz”, dedilar. U zot ﷺ: “Yo‘q”, dedilar. Shunda ular: “Biz uni anjir evaziga ijaraga beramiz”, dedilar. U zot ﷺ: “Yo‘q”, dedilar. Ular yana: “Biz uni daryo bo‘yidagi yerlar evaziga ijaraga berar edik”, dedilar. U zot ﷺ: “Yo‘q”, dedilar. Keyin bu taqiqni yanada kuchaytirib dedilar: “Uni o‘zingiz ekinglar yoki birodaringizga beringlar.” Bu taqiqning qat’iy ekanligini aniq ko‘rsatadi va uni tasdiqlaydi. Rivoyatdan ham hukmning qat’iyligi ayon bo‘lib turibdi, chunki Rasulullah ﷺ yerni har qanday shaklda ijaraga berishni man qildilar. Sahobalar bu umumiy taqiqdan ayrim holatlarni istisno qilishni xohlagan edilar, shuning uchun birinchi holatni Rasulullah ﷺ ga taqdim etib, ruxsat so‘radilar: “Unday bo‘lsa, uni bir qism donga ijaraga beramiz”. Rasulullah ﷺ esa “yo‘q” deb ularning so‘rovini rad etdilar. Keyin ular birinchisidan farqli ikkinchi holatni taklif qilib, ruxsat so‘radilar: “Biz uni anjir evaziga ijaraga beramiz”, va Rasulullah ﷺ bu so‘rovni ham “yo‘q” deb rad etdilar. So‘ngra ular uchinchi holatni, ya’ni: “Biz uni daryo bo‘yidagi yerlar evaziga ijaraga berar edik”, deb taklif qildilar, va Rasulullah ﷺ uchinchi marta ham “yo‘q” deb so‘ralganni rad etdilar. Bu bilan kifoyalanmay, yerdan foydalanish yo‘lini ikki variant bilan cheklab qo‘ydilar.

“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 « .

“Uni ekin yoki birodaringga ber” degan bu so‘z rad etishning ikki marta takrorlanishi, shuningdek turli vaziyatlarda ham takrorlanishi, bu taqiqning qat’iy ekanligini ko‘rsatish uchun o‘zi kifoya qiladi. Bundan tashqari, bu cheklov ham o‘zicha qat’iylikni ko‘rsatish uchun yetarlidir, chunki uning so‘zlari:

“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 « .

“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:

“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 .

U, yer ekib-ekkan edi. Payg'ambar ﷺ uning yerini sug'orayotgan paytida yonidan o'tdilar. Shunda undan so'radilar: "Ekin kimga tegishli, yer kimga tegishli?" U javob berdi: "Ekin mening urug'im va mehnatim evaziga meniki. Yarmi meniki, yarmi falon kishiniki." Payg'ambar ﷺ dedilar: "Sen riboviy (foizli) muomala qilding. Yerni egasiga qaytar, o'zing esa mehnating haqi va sarflaringni ol." Payg'ambar ﷺ bu muomalani riboviy deb ta'riflади, riboviy esa aniq matn bilan haromdir. Bundan tashqari, Rasulullah ﷺ Rofi'dan yerni uning egasiga, unda bor ekin bilan birga qaytarishni va xarajatini undan olishni so'radilar; boshqacha aytganda, muomalani bekor qilishni buyurdilar. Bu taqiq qat'iy ekanini va demak harom ekanini ko'rsatadi. Shuning uchun bu uchta rivoyat — Jobir rivoyati, unda muxobaraga, ya'ni hosilga shérik bo'lib ekishga tahdid borligi, an-Nasoiy rivoyati, uning takror va cheklovi bilan, hamda Rofi' rivoyati, unda yer ijarasini riboviy deb atab, muomalani bekor qilish borligi — yer ijarasini umuman harom qilishga qat'iy dalildir. Bu rivoyatlarda aniq zikr qilinganiga va ulardan tushunilganiga ko'ra, yerni umuman ijaraga berish harom ekaniga zarracha shubha yo'q. Holbuki, ba'zi olimlar yer ijarasini ruxsat etganlar. Shuning uchun biz ham, bu dalillarni shunchaki tanqid qilish uchun emas, balki ularning yaroqsizligini ko'rsatish maqsadida, yer ijarasini ruxsat etgan ba'zi olimlarning dalillarini bayon qilamiz. Yer ijarasini ruxsat etuvchilar aytadilarki: yer o'zi qolgan holda undan foyda olish mumkin bo'lgan narsa bo'lib, shuning uchun uni pul yoki shunga o'xshash narsa evaziga, masalan, ekin almashtirish uchun ijaraga berish joiz; mollarga oid hukm narxlarga oid hukm bilan bir xildir. Ushbu fikrning noto'g'riligi juda aniq, chunki yer shunday ob'ekt bo'lsaki, uning foydalarini yer saqlanib qolgan holda olish mumkin, masalan almashlab ekish orqali, ammo matn yerni ijaraga berish harom ekanligini aniq bayon qilib qo'ygan. Shuning uchun ijara ta'rifi unga tatbiq etilsa ham, matn kelib uni man etgan, va shu sababli u harom hisoblanadi. Ijara haqidagi dalil umumiy bo'lib, har qanday turdagi ijarani o'z ichiga oladi, lekin yerni ijaraga berishni man etuvchi boshqa dalil ham kelgan, u ijarani yerdan boshqa narsalar bilan cheklaydi, shunday qilib yerni ijaraga berish istisno qilingan va man etilgan. Aynan shu sababli u harom. Bunga o'xshash Allohning (SWT) so'zlari:

“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):

"Ey insonlar, yer yuzidagi halol va pokiza narsalardan yenglar." (TMQ 2:168) Bu oyat umumiy bo'lib, hammasini o'z ichiga oladi, shuningdek Allohning (SWT) quyidagi so'zlari:

“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):

“Sizlarga taqiqlangan narsalar: o‘lik hayvon, qon, cho‘chqa go‘shti” (TMQ 5:3), so‘ngra bu umumiylikdan istisno qilingan boshqa dalillar bilan cheklanadi. Shunga ko‘ra, yer ijarasining joiz ekanligi uchun ular keltirgan dalil rad etilgan.

“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.

Ijaraga yer ijarasiga ruxsat beruvchilar buning dalili sifatida Rofi' ibn Xadij rivoyat qilgan, Hanzala ibn Qays haqidagi hadisni keltiradilar, u shunday degan:

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 .

“Mening ikki amakim menga aytdilar: ular (ya’ni Payg‘ambar ﷺ ning sahobalari) Payg‘ambar ﷺ hayotlik vaqtida yerni daryo yoqalaridagi hosil evaziga yoki yer egasi belgilagan hosilning bir qismi evaziga ijaraga berishar edilar. Payg‘ambar ﷺ buni taqiqladilar.” Men Rofi‘ga dedim: “Yerni dinor va dirhamlar evaziga ijaraga berish-chi?” U javob berdi: “Dinor va dirhamlar evaziga ijaraga berishda hech qanday zarar yo‘q.” (Al-Buxoriy rivoyat qilgan).

“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).

Al-Bukhoriy rivoyatidan aniq bo'ladiki, "Dinor-dirham evaziga ijaraga berishda hech qanday zarar yo'q" degan jumla Allohning Elchisi ﷺ ning so'zlari emas, balki Rofi' ning so'zlaridir. Buni Muslim rivoyatida Hanzala ibn Qays al-Ansoriyning o'zidan naql qilingan quyidagi so'zlari ham tasdiqlaydi, u shunday degan:

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 .

“Men Rofi' ibn Xadijdan yerni oltin va kumushga ijaraga berish haqida so'radim, u shunday dedi: Kanallar yonida va soylarning oxirida joylashgan yerlarni yoki dala qismlarini ijaraga beruvchi odamlar uchun bunda hech qanday zarar yo'q. (Lekin shunday bo'lardiki) ba'zan bu qism halok bo'lar, o'sha qism saqlanib qolardi, boshqa safar esa bu qism saqlanib qolar, o'sha qism halok bo'lardi va shu tariqa ijaraga beruvchilarga (yerni ijaraga bergan odamlarga) faqat saqlanib qolgan qism uchun ijara to'lanardi. Shu sababli u (Rasulullah ﷺ) buni man qildi. Lekin agar aniq va ishonchli narsa bo'lsa (masalan, pul), unda bunda hech qanday zarar yo'q”, — bu so'zlar aytuvchisi Rofi' bo'lib, Payg'ambar ﷺ emasligini aniq ko'rsatadi; demak, bu Rofining o'z rivoyatida keltirilgan fikri bo'lib, Rofining so'zi shar'iy dalil emas va uning fikri ham shar'iy dalil emas. Ayniqsa, bunga to'g'ridan-to'g'ri zid keladigan matn mavjud bo'lsa, bu yanada shunday. Shunday qilib, Rofi' Rasulullah ﷺ yerni ijaraga berishni man qilganidan, o'sha paytda yer uning hosili evaziga ijaraga berilganligidan kelib chiqib, yerni oltin va kumush bilan ijaraga berishda hech qanday muammo yo'q deb tushungan. Bu Rofining o'ziga xos tushunchasi ekanini tasdiqlovchi narsa — Al-Buxoriyda Xanzala ibn Qays al-Ansoriydan rivoyat qilingan xabar bo'lib, u Rofi ibn Xadijning shunday deganini eshitganini aytgan:

“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 .

“Biz Madinaliklarga qaraganda ko‘proq dehqonchilik qilardik. Biz yerni ma’lum bir qismining hosiliga ijaraga olardik, bu qism yer egasiga berilardi. Ba’zan o‘sha qismning ekinlari zararkunandalar va boshqa kasalliklar bilan zarar ko‘rardi, qolgan qismi esa salomat bo‘lardi, yoki aksincha. Shuning uchun Nabiy ﷺ bu amaliyotni man qildilar. Oltin yoki kumush esa o‘sha paytda (yerni ijaraga olish uchun) ishlatilmasdi”, deb rivoyat qilgan Al-Buxoriy. Shunda u shunday dedi:

“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 « .

"Oltin va kumushga kelsak, o'sha paytda ular ishlatilmagan" va Rofi' rivoyat qilgan, Muslim, Abu Dovud va An-Nasa'iy tomonidan bir xil rivoyatda kelgan narsa:

“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 « .

"Qat'iy va ishonchli bo'lgan narsada esa harom yo'q", — va shunday ekan, bularning barchasi Rofi'ning tushunchasi bo'lib, uning tushunchasi shar'iy dalil hisoblanmaydi, shu bilan birga, uning qarashiga zid keladigan dalil ham mavjud.

“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.

Those who permit the renting of land also argue that the evidences related to the prohibition of renting land refer only to the type of renting that 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.

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.

Bunga javob shuki, yerni ijaraga berishni taqiqlovchi dalillar ularning muomalalarida qo'llanilgan narsalar bilan cheklanmagan, balki umumiy shaklda kelgan: { مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ فَلْيُزْرِعْهَا أَخَاهُ، وَلا يُكَارِيهَا بِثلُُثٍ وَلا بِرُبُعٍ وَلا « » بِطَعَامٍ مُسَمًّى } .

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 .

«Kimda-kim yerga ega bo‘lsa, uni o‘zi obod qilsin yoki birodariga ekish uchun bersin. U yerni uchdan bir yoki to‘rtdan bir hosil evaziga yoki belgilangan miqdordagi hosil evaziga ijaraga bermasin», — deb rivoyat qilgan Abu Dovud.

“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 « .

Allohning Elchisi ﷺ "Al-Mukharaba"ni man qildilar (Muslim Jobirdan rivoyat qilgan);.

“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 « .

"Kimki erga ega bo'lsa, uni o'zi ekishi yoki musulmon birodariga bepul berishi kerak." (Imom al-Buxoriy Jobir (roziyallohu anhu)dan rivoyat qilgan.)

“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 «.

“Rasululloh ﷺ ijaraga yer olish yoki yerning ulushini olishni man qilganlar.” (Muslim Jobirdan rivoyat qilgan.) Bu rivoyatlardagi taqiq umumiydir, shu darajada ki, ular dehqonchilikning turlari haqida so‘raganlarida, Rasulullohning ﷺ javobi aniq bo‘lmagan, balki umumiy qoida qo‘shgan edi. Sunan An-Nasoiyda keladi: Rasulullah ﷺ yerni ijaraga berishni man qilgan edilar. Shunda ular: “Unda biz uni ma’lum miqdordagi donga ijaraga beramiz”, dedilar. Rasulullah ﷺ ularning bu so‘rovini rad etib, “yo‘q”, dedilar. Keyin ular, ruxsat olish maqsadida, birinchisidan farqli ikkinchi holatni taklif qildilar: “Biz uni anjir evaziga ijaraga beramiz”, dedilar. Rasulullah ﷺ bu so‘rovni ham rad etib, “yo‘q”, dedilar. Keyin ular ruxsat olish uchun birinchi ikkisidan boshqa uchinchi holatni taqdim etdilar: “Biz uni daryo bo‘yidagi vodiyda ijaraga berar edik”, dedilar. Rasulullah ﷺ uchinchi marta ham so‘raganlarini rad etib, “yo‘q”, dedilar. Shu bilan cheklanmay, yerdan foydalanish yo‘lini ikki variant bilan chegaralab qo‘ydilar: “Uni o‘zing ekib-tikkin yoki birodaringga bergin”, dedilar. Zuhayr ibn Rofi’dan rivoyat qilinadi, u aytdi:

“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 .

Rasulullah ﷺ menga xabar yuborib, so'radilar: "Sening ekin ekiladigan yerlaring bilan nima qilasan?" Men dedim: "Ey Allohning Rasuli ﷺ, biz ularni ariq suvi bilan sug'oriladigan yerlarni quruq xurmo yoki arpaga ijaraga beramiz." U zot dedilar: "Bunday qilma. Ularni o'zing ekavër, yoki (boshqalar) ekishi uchun ber, yoki o'zingda saqlab qol." (Muttafaqun alayh). Yuqoridagi ikki rivoyatdan ayon bo'ladiki, Rasulullah ﷺ ularni o'zlari qilib yurgan ishdan qaytarganlaridan so'ng, so'zlarini umumiy bir matn bilan yakunladilar: "Uni ek yoki birodaringga ber", "O'zing ek, yoki ekmay qo'y". Shunday ekan, rivoyatlar umumiy bo'lib qoladi va ular odamlar qanday muomala qilgan bo'lsalar, shu bilan cheklanmaydi. Cheklanmagan narsa cheklangan deb hisoblanmaydi. Boshqacha aytganda, ular ijaraga berish usuli bilan cheklanmaydi, balki taqiq yer ijarasining barcha turlariga, butunlay, umumiy ravishda qoladi. Bu xuddi riboning taqiqlanishiga o'xshaydi: odamlar yuqori foizli ribo bilan muomala qilayotgan paytda, faqat ularning qilayotgan muomala turi emas, balki barcha foiz taqiqlangan edi. Shunga ko'ra, yerni har qanday narsa bilan ijaraga berish, oltin, kumush yoki boshqa narsa bilan bo'lsin, taqiqlangandir. Demak, rivoyatni taqiq paytida odamlar qilib yurgan yer ijarasi turlari bilan cheklovchilarning dalili botil ekani isbotlandi.

“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.

Yer ijarasiga ruxsat beruvchilar ham bu ruxsatning dalili sifatida Abu Dovud va An-Nasoiy rivoyat qilgan hadisni keltiradilar. An-Nasoiyning lafzi quyidagicha:

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 .

“Allohning Elchisi (ﷺ) Al-Muhaqalah (bug‘doy evaziga yer ijarasi) va Al-Muzabanahni man qildilar va shunday dedilar: “Faqat uch toifa odam ekin eka oladi: o‘zi ega bo‘lgan yerni ekadigan kishi; unga yer berilgan va berilganini ekadigan kishi; va oltin yoki kumush evaziga yerni ijaraga olgan kishi.””

“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.”.

Yana, Al-Hafiz al-Fath kitobida xato bilan Abu Dovudga nisbat bergan narsa aslida Al-Nasa'iydan bo'lib, u shunday degan: Ubayd Alloh (SWT) ibn Sa'd ibn Ibrohim bizga xabar berdi, amakim menga aytdi, u dedi: otam bizga Muhammad ibn Ikrimadan, u Muhammad ibn Abdur Rahmon ibn Labiyyadan, u Sa'd ibn Abu Vaqqos (roziyallohu anhu)dan rivoyat qildi, u shunday degan:

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 .

Allohning Elchisi (ﷺ) zamonida yer egalari o‘z ekin maydonlarini, oqar suv bo‘yida o‘sadigan narsalar evaziga ijaraga berar edilar. Ular bunday masalalar bo‘yicha nizoni Allohning Elchisi (ﷺ)ga olib kelishdi, Allohning Elchisi (ﷺ) esa ularga bunday shartlarda yer ijaraga berishni man qildi va dedi: “Uni oltin yoki kumush evaziga ijaraga bering.” An-Nasoiy esa qo‘shimcha qildi: “Bu rivoyat Sulaymondan, u Rofi’dan, u esa o‘z amakilaridan birining aytganiga ko‘ra naql qilingan.”

“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”.

Ular shuningdek Abu Dovud rivoyatidan foydalanadilar, u aytadi: Usmon ibn Abu Shayba bizga xabar berdi, Yazid ibn Horun bizga xabar berdi, Ibrohim ibn Sa'd bizga xabar berdi, Muhammad ibn Ikrima ibn Abdurrahmon ibn al-Horis ibn Hishom orqali, Muhammad ibn Abdurrahmon ibn Abu Lubaba orqali, Sa'id ibn Musayyab orqali, Sa'd (roziyallohu anhu) dan rivoyat qilinishicha, u aytdi:

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 .

Biz ariqlar bo‘yida o‘sgan narsalar va ulardan sug‘orilgan yerlar uchun yer ijaraga berar edik. Allohning Elchisi ﷺ bizni bunday qilishdan qaytardilar va uni oltin yoki kumush evaziga ijaraga berishni buyurdilar.

“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.”.

Ular bu uchta rivoyat yer ijarasini oltin va kumush evaziga berishning ruxsat etilganiga dalolat qiladi, deb aytdilar.

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

Ushbu rivoyatlarni oltin va kumush evaziga yer ijara berishning ruxsat etilganiga dalil sifatida keltirish mumkin emas.

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.

Birinchi rivoyatga kelsak, an-Nasoiy aniq bayon qilganki, rivoyatning Rasulullohga (ﷺ) marfu’ bo‘lgan qismi muhoqala va muzobana’ni taqiqlash haqidagi so‘zlardir, qolgan qismi esa Sa‘id ibn al-Musayyibning so‘zlaridan mudraj (qo‘shib yuborilgan) qismdir. Sunan an-Nasoiyda rivoyat oxirida quyidagi so‘zlar keltirilgan: (Isroil uni Tariqdan farqlagan va shuning uchun birinchi qismni irsal (mursal) qilgan, ya’ni uni rivoyat qiluvchini zikr qilmasdan Payg‘ambar so‘zlaridan qilgan, ikkinchi qismni esa Sa‘idning so‘zlaridan qilgan).

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).

Ikkinchi va uchinchi rivoyatlar dalil sifatida ishlatishga yaroqli emas, chunki ikkala isnod ham Muhammad ibn ‘Abd ar-Rahman ibn Libi orqali o‘tadi, ba’zan uni Ibn Abi Libi deb ham atashadi. U Ibn Hibbondan boshqa hech kim tomonidan ishonchli deb topilmagan. Ibn Hajar “at-Taqrib” kitobida shunday degan: “zaif, ko‘p irsol qiladi (ravilar nomini tushirib qoldiradi)”. Az-Zahabiy “Mizon al-I‘tidol” kitobida esa shunday deydi: “Yahyo dedi: uning rivoyatlariga e’tibor berilmaydi. Ad-Doraqutniy uni zaif deb atadi, boshqa biri esa uni kuchli emas deb hisobladi”. “At-Tatyil ‘ala al-Tahzib” kitobida ham shunday keltirilgan: “Ibn Abi Hotim dedi: Hammod bir kishidan (ya’ni Ibn ‘Umardan) rivoyat qiladi, u dedi: men Molikdan Sa‘id ibn al-Musayyab’dan rivoyat qilgan Muhammad ibn ‘Abd ar-Rahmon haqida so‘radim, u dedi: u ishonchli emas”.

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”.

Al-Albani va ularga o'xshash, hadisni hasan deb hisoblagan olimlarning xulosasi aniq emas, chunki ular bu natijaga boshqa shohidlar (dalillar)ga tayanib kelgan. Agar matn sahih bo'lgan narsaga zid bo'lsa, bunday bo'lishi mumkin emas. Ikkala rivoyatning oxirida Allohning Elchisi ﷺ ularga yer ijarasini oltin va kumush bilan berishni buyurganligi aytilgan. Holbuki, Imom al-Buxoriy Rofi'dan rivoyat qilgan: "Oltin va kumushga kelsak, o'sha paytda ular bilan (ijara) amal qilinmas edi", ya'ni o'sha paytda ular yer ijarasi bilan bog'liq muomalalarda ishlatilmas edi. Holbuki yer ijarasi amalga oshirilar, oltin va kumush esa mavjud bo'lib, ular boshqa masalalarda, yer ijarasidan tashqari muomalalarda ulardan foydalanilar edi. Agar Allohning Elchisi ﷺ ularga oltin va kumush bilan ijara berishni buyurgan bo'lsalar, o'sha paytda bu amalga oshirilgan bo'lar edi va u zot ﷺ buni xabar qilgan bo'lardilar. Lekin u zot ﷺ buni xabar qilmadilar. Bundan tashqari, u zot ﷺ aslida o'sha paytda yer ijarasida oltin yoki kumush ishlatilmaganini xabar qildilar.

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.

Shunga ko'ra, boshqa rivoyatlar (qo'shimcha guvohlar) orqali bu xabarni hasan darajasiga ko'tarish to'g'ri emas, chunki ikki rivoyatning oxirida: "va bizga uni oltin va kumush evaziga ijaraga berishni buyurdilar", degan qism bor. Shuning uchun ikki rivoyatning bu qismi zaif bo'lib qoladi va dalil sifatida ishlatib bo'lmaydi.

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.

Yer ijarasiga ruxsat beruvchilar, bunga dalil sifatida odamlarning shunday qilib kelganini hamda sahobalarning ijmosini ham keltiradilar. Odamlarning muomalasiga kelsak, Ibn Umar Rasululloh ﷺ zamonida, Abu Bakr va Umar (roziyallohu anhum) davrida, Usmon (roziyallohu anhu) davrida hamda Muoviya (roziyallohu anhu) hokimligining bir qismida o‘z yerini ijaraga berganligi rivoyat qilinadi. Ibn al-Arabiy al-Molikiy esa sahobalarning yer ijarasiga ruxsat berishda ijmo qilganini naql qilgan, bu esa yer ijarasining joiz ekanligini bildiradi.

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.

Shariʻah dalilining bir qismi sifatida, odamlarning muomala qilish usuli o'z-o'zidan uning ruxsat etilganligiga dalil bo'la olmaydi, balki dalil Kitob yoki Sunnatdagi shariy matn bo'lishi kerak. Bundan tashqari, Ibn Umarning yerni ijaraga bergani haqidagi rivoyat dalil bo'lishga yaroqsiz, chunki u yerni ijaraga berishni taqiqlovchi rivoyatni eshitgach, o'sha ishni to'xtatgan. Bu uning o'zidan ikki rivoyat bilan tasdiqlangan: Ammayahdan Rafi' orqali kelgan rivoyatda "Ibn Umar yerni ijaraga berishni to'xtatdi" deyilgan, Ibn Umarning o'zidan kelgan rivoyatda esa u shunday degan: "Biz Rafi' ibn Xadijning bu rivoyatni aytganini eshitmaguncha, ekinni bo'lishib olish (muzora'a)da hech qanday muammo ko'rmasdik". Bundan tushuniladiki, u shundan keyin muzora'ada muammo ko'rgan, muzora'a esa yerni ijaraga berishdir. Shu sababli odamlarning muomalasi haqidagi dalil ham, Ibn Umarning amalini dalil qilib keltirish ham rad etiladi. Yerni ijaraga berishning ruxsat etilganiga da'vo qilingan sahobalar ijmosiga kelsak, bu aslida daraxtlarni hosilning bir qismiga ijaraga berish (al-musoqa) ustidagi ijmodir. Chunki Payg'ambar ﷺ Xaybar yerini yahudiylarga topshirgan. Yerni ijaraga berish ustidagi ijmo emas. Buni Ibn al-Arabiy rivoyat qilgan va Umar (roziyallohu anhu)ning Payg'ambar ﷺ Xaybar ahli bilan muomala qilgani haqidagi rivoyatining sharhida zikr qilgan: sahobalar bu ijaraning ruxsat etilganiga ijmo qilishgan. Demak, u naql qilayotgan ijmo musoqa ustidagi ijmodir, yerni ijaraga berish ustidagi emas, shuning uchun uni dalil sifatida ishlatib bo'lmaydi. Xulosa qilib aytganda, yerni ijaraga berishning ruxsat etilganini ko'rsatish uchun bu dalillardan foydalanish to'g'ri emas.

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.

Ushbu yerni ijaraga berish mumkinligini ma'qullaydiganlar, sahobalarning oltin va kumush bilan yerni ijaraga berishning ruxsat etilganiga ijmo' bor, deb dalil keltiradilar. Al-Fatih muallifi yozadi: "Ibn Munzir sahobalar oltin va kumush bilan yerni ijaraga berish borasida ittifoq qilganini da'vo qilgan", shuning uchun bu ijmo' oltin va kumush bilan ijaraga berishning ruxsat etilganiga dalildir.

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.

Bu masalaga javob shuki, yerni ijaraga berishni taqiqlashga oid rivoyatlar bu ijmo'ni bekor qiladi, chunki taqiq umumiy bo'lgan, Payg'ambar ﷺ aytganlaridek:

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 « .

“Kimning yeri bo‘lsa, uni o‘zi eksin yoki birodari ekdirsin, agar bunday qilmasa, uni (ekishdan) voz kechsin”, deb Muslim Jobirdan rivoyat qilgan. Shuningdek, Muslim Abu Hurayradan rivoyat qilishicha, u kishi aytdi: Alloh elchisi ﷺ shunday deganlar:

“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 « .

“Kimning yeri bo‘lsa, uni o‘zi eksin yoki birodari ekdirsin, agar bunga rozi bo‘lmasa, yerini (undan) olib qo‘yilsin”. Uning so‘zlari: “aks holda uni tark etsin” va: “agar rad etsa, uning yeri (undan) olinsin”, oltin va kumush bilan ijaraga berishning ruxsat etilmaganiga dalildir. Xuddi shunday, rivoyatlar hukmni, oldin tushuntirilganidek, boshqa har qanday variantlarni istisno qilib, ikki variant bilan cheklaydi: Payg‘ambar ﷺning so‘zlari:

“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 « .

"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:

“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 .

“Men Rofi' ibn Xadijdan yer ijarasi haqida, oltin va kumush evaziga, so'radim, u shunday dedi: Kanallar yonida va oqava suvlar uchida joylashgan yerni yoki dala qismini ijaraga beruvchi odamlar uchun bunda hech qanday zarar yo'q. (Lekin shunday bo'lardiki) ba'zan bu yer vayron bo'lib, u qism saqlanib qolardi, ba'zan esa bu qism saqlanib, u qism vayron bo'lardi va shunday qilib, ijaraga beruvchi odamlarga faqat saqlanib qolgan qism uchun ijara to'lanardi. Shu sababli u (Muqaddas Payg'ambar ﷺ) buni man qildi. Lekin agar aniq va ishonchli narsa (masalan, pul) bo'lsa, unda hech qanday zarar yo'q.” Bu ikki rivoyat shuni ko'rsatadiki, o'sha paytda oltin va kumush bilan yer ijarasi amalga oshmagan, bu esa sodir bo'lgan narsa ustidagi ijmo'ning mavjudligini inkor etadi. Sahobalar ijmo'i shunchaki dalilni ochishning usuli (Kashif 'an dalil) bo'lib, ular bahslashib, kelishib olgan fikri emas. Shuning uchun, ularning biror amal hukmi shunday ekanligi haqidagi ijmo'i, ular Rasulullohdan ﷺ o'sha hukmni eshitganlarini, yoki uning shunday qilganini ko'rganlarini, yoki uning bunga sukut qilganini (qilinganini bilgan holda) anglatadi va sahobalar hukmni dalilini bayon qilmasdan rivoyat qiladilar. Bu faqat haqiqatda sodir bo'lgan narsa bilan yuz berishi mumkin, chunki shariat amalga oshirilgan ishlar va bo'lib o'tgan voqealar asosida qonunlashtirilgan, mavhum nazariy farazlar asosida emas; shuning uchun sahobalar ijmo'i mavjud bo'lgan narsa ustida bo'lishi shart. Oltin va kumush bilan yer ijaraga olish odatda mavjud emasligi ishonchli rivoyatlar bilan inkor etilar ekan, bu sahobalarning bunga oid har qanday ijmo'i mavjudligini inkor etishdir. Xuddi shunday, Umar (ra) minbardan sahobalar jamoasiga shunday degan paytda:

“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 « .

“Kim o‘lik yerni tiriltirsa, u o‘shaniki bo‘ladi, yer o‘rab olgan kishi esa uch yildan keyin unga hech qanday haqqa ega bo‘lmaydi (agar uni obod qilmagan bo‘lsa)” (Abu Yusuf “Al-Xaroj” kitobida Salim ibn ‘Abdulloh (SWT) dan rivoyat qilgan). Shunday qilib, u yerni o‘rab olgan kishini uch yildan keyin har qanday haqdan mahrum qilgan, chunki uning so‘zi: “haqq” — inkor kontekstidagi noaniq ot bo‘lib, shuning uchun u umumiy bo‘lib, barcha haqqlarning inkorini o‘z ichiga oladi. Agar unga yerni oltin va kumush evaziga ijaraga berishga ruxsat berilganida, uch yildan keyin u undan olib qo‘yilmagan bo‘lardi. ‘Umar (RA) buni aytdi va sahobalarning ko‘z o‘ngida va quloq solishi oldida shunga amal qildi, ulardan hech biri uni rad etmadi, shuning uchun bu ijmo hisoblanadi. Yerni ijaraga berishni ruxsat deb hisoblaganlar esa, uning joiz ekanligiga dalil sifatida Ibn ‘Abbosning quyidagi rivoyatini keltiradilar, u aytdi:

“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 .

“Alloh (swt) bunga man etmadi, balki shunday dedi: Erni birodaringizga bepul berganingiz, unga ma’lum miqdorda haq olganingizdan yaxshiroqdir” (muttafaqun alayhi). Ibn Moja quyidagi rivoyatni keltirgan: Ibn Abbosdan rivoyat qilinadi, u odamlarning yerni ijaraga berishda haqni oshirib yuborganini eshitib, shunday degan: «Subhanallah! Alloh (swt)ning Elchisi ﷺ faqat shunday degan xolos:

“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 « .

“U uni birodariga berishi kerak” va ijaraga berishni man etmagan”, va Ibn ‘Abbosdan boshqa rivoyatda: “Allohning Elchisi ﷺ hosilning yarmiga yer ekishni man etmagan, balki o‘z so‘zlari bilan odamlarni bir-birlariga mehribon bo‘lishga buyurganlar”.

“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 « .

“Kimning yeri bo‘lsa, u uni obod qilsin yoki birodari unga ekib bersin; agar u rad etsa, uning yeri (undan) olib qo‘yilsin”, deb Ibn Abbosdan rivoyat qilingan va at-Termiziy tomonidan rivoyat qilinib sahih deb baholangan hadis; xuddi shu tarzda Sobitdan rivoyat qilingan narsa ham shundaydir.

“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 « .

Rasulullah ﷺ ijara (ijaraga berish) ni taqiqlagan va ijara berishni buyurgan, hamda unda hech qanday harom yo‘q, deb aytgan (Muslim rivoyati). Shu sababli bu rivoyatlar ijaraga ruxsat borligini ko‘rsatadi. Bunga javobimiz shuki, Ibn Abbos rivoyatining barcha nusxalari uning Rasulullah ﷺ so‘zlarini tushunishi haqidagi xabardir, Rasulullah ﷺ dan kelgan rivoyat emas. Bu uning tushunchasining izohi bo‘lib, Rasulullah ﷺ ning yerni ijaraga berishni taqiqlashi tahrim (harom qilish) uchun emas, deb tushungani va shuning uchun: “taqiq qilmagan”, deganini bildiradi. Ikkinchi rivoyatda bu aniq zikr qilingan, chunki u buni Rasulullah ﷺ so‘zlaridan tushunganligi ochiq bayon etilgan. U: “Rasulullah ﷺ muzorao‘ (hosilning ulushiga yer ekish)ni taqiq qilmagan, balki odamlarga bir-birlariga mehribon bo‘lishni buyurgan”, degan so‘zlari bilan o‘z tushunchasini bayon qilgan. Agar bu Ibn Abbos ning tushunchasi bo‘lib, Payg‘ambardan rivoyat bo‘lmasa, u dalil sifatida qabul qilinmaydi va dalil sifatida ishlatilishi mumkin emas. Sabit ning rivoyatiga kelsak, u: “va ijaraga berishni buyurdi”, degan. Bu boshqa rivoyatga zid keladi: “Rasulullah ﷺ yerni ijaraga berishni taqiqladi” va yana bir rivoyat: “Rasulullah ﷺ yer uchun har qanday ijara haqi yoki uning hosilidan biron ulush olishni taqiqladi” (Jobir dan Muslim tomonidan rivoyat qilingan). Chunki uning “ijaraga berishni buyurdi” degan so‘zi umumiy bo‘lib, ijaraning barcha turlarini o‘z ichiga oladi; “yerni ijaraga berish” va “har qanday ijara haqi olish” degan so‘zlari ham umumiydir. Ya’ni ijaraga berish buyrug‘i ham umumiy, taqiq ham umumiy, va ikkalasini bir-biriga moslashtirib bo‘lmaydi, chunki ikkalasi ham umumiydir. Ulardan biri umumiy, ikkinchisi xos bo‘lgan, yoki bir jihatdan umumiy, boshqa jihatdan xos bo‘lgan holat yo‘q, va ikkinchisi rivoyatdan tashqari boshqa jihatdan umumiy yoki xos bo‘lgan holat ham yo‘q, shuning uchun dalillar o‘rtasida muvofiqlashtirish mumkin bo‘lmagan. Aksincha, buyurish va taqiqning umumiyligi tengdir, shuning uchun tarjih zarur bo'ladi va taqiq ustun qo'yiladi, buyurishni ifodalovchi rivoyat esa rad etiladi, chunki ikki matn ziddiyatga kelganda, taqiq buyurishdan ustun qo'yiladi, uning so'zlariga ko'ra:

“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 « .

“Shubhali bo‘lgan narsani shubhasiz narsa uchun tark et”, deb rivoyat qilingan (at-Termiziy, u: “Hasan sahih” dedi). Shu sababli bu rivoyatlarni dalil sifatida ishlatish rad etilgan.

“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 .

“Alloh (swt) Rofi' ibn Xadijni kechirsin, men hadislarni u kishidan ko'proq bilaman. Ikki kishi o'rtasida janjal bo'lib, ular Payg'ambar ﷺ huzuriga kelishdi. U zot shunday dedilar: «Agar ahvolingiz shunday bo'lsa, yerlarni ijaraga bermanglar». Rofi' ibn Xadij esa eshitganini: «Yerlarni ijaraga bermanglar», deb tushundi.”

“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”.

Boshqacha aytganda, Zayd ibn Sobit, u (ya'ni yerni ijaraga berish haqida) Rofi'dan ko'proq bilishini aytdi va Payg'ambar ﷺ ikki kishi o'zaro urushganini eshitganida shunday dedi:

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 « .

"Agar sizning ahvolingiz shunday bo'lsa, yerlarni ijaraga bermang", va Rofi' ibn Xadij eshitgani: "Yerlarni ijaraga bermang". Al-Buxoriy Amr ibn Dinordan rivoyat qilgan: u dedi: "Men Tovusga dedim: agar sen Al-Mukhabarani (ulush asosida dehqonchilik) tark etsang, chunki ular Payg'ambar ﷺ uni man qilgan deb da'vo qilishadi. U dedi: Ulardan ko'proq bilimli (Ibn Abbosni nazarda tutib) menga aytdiki, Payg'ambar ﷺ uni man qilmagan, balki u dedi:"

“'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 « .

“Sizlardan birortangiz uni o‘z birodariga bepul berishi, unga belgilangan xiroj solishdan yaxshiroqdir”, va al-Xiroj lug‘atda yerni ijaraga berish ma’nosini anglatadi. Demak, bu ikki rivoyat yerni ijaraga berishning ruxsat etilganini ko‘rsatadi.

“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.

Bunga javob shuki, Zayd rivoyati yerni ijaraga berishning ruxsatini emas, balki uning man etilishini ko'rsatadi. Uning so'zidagi "Agar sizning ahvolingiz shunday bo'lsa" shartidan chiqadigan tushuncha esa, ekinchilik uchun ijaraga berishni umumiy ravishda man etuvchi rivoyatlar bilan bekor qilinadi. Shuningdek, u odatdagi holatga taalluqli bo'lgani sababli ham bekor qilinadi, ya'ni ular odat qilgan tarzda ijaraga berish odatda nizolar va ixtiloflarga olib keladi, chunki ba'zi yerlar boshqalariga qaraganda unumdorroqdir. Bu, Allohning (SWT) quyidagi so'zidagi shartning bekor qilinishiga o'xshaydi:

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:

"Va jariyalaringizni, agar ular iffatni istasalar, fohishalik qilishga majbur qilmanglar" (TMQ 24:33), shuning uchun bu shart odatdagi holatga tegishli bo'lib, bekor qilinadi — ko'pincha cho'rilar fohishalikni yomi ko'rganlar, shuning uchun shartdan kelib chiqadigan bu tushuncha bekor bo'ladi, chunki u faqat odatdagi sharoitlarda ayolning majburan fohishalikka tushishdan nafratlanishini bayon qilgan edi. Bu shart zinoni umuman va cheklanmagan holda taqiqlovchi matnlarni ham bekor qildi.

“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.

Ikkinchi rivoyat, ‘Amru b. Dinardan, ham xuddi shunday: u “berish ruxsati va ijara olish ruxsati bor, lekin berish afzaldir” degani emas; balki u ijara olishni man etadi. Chunki “o‘z birodaringga berish, unga belgilangan xiroj olishdan u uchun yaxshiroqdir” degan jumla xabar shaklidagi jumla bo‘lib, u iltimosni ifodalaydi; boshqacha aytganda, go‘yo u: “Birodaringga bepul ber va undan xiroj olma”, dегандек bo‘ladi. Shunday ekan, u bepul berish, ya’ni tekin berish talabini va xiroj, ya’ni ijara olishning man etilishini o‘z ichiga oladi. Man etishning turini, ya’ni “tark etishga iltimos” ekanini aniqlash uchun dalil kerak bo‘ladi, va bu dalillar boshqa rivoyatlardadir, ular bu iltimosning qat’iy ekanini bildiradi, chunki ular ijara olishni umumiy tarzda man etadi, masalan uning so‘zlari:

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 .

"Kimda-kim yerga ega bo‘lsa, uni o‘zi ekishi yoki birodariga ekish uchun berishi kerak, va uni hosilning uchdan biri yoki to‘rtdan biri evaziga, yoxud belgilangan miqdordagi oziq-ovqat (mahsulot) evaziga ijaraga bermasin»” (Abu Dovud rivoyat qilgan). Va:

“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 « .

"Kimning yeri bo'lsa, uni o'zi ekishi yoki musulmon birodariga bepul berishi kerak; aks holda, uni ekilmagan holda saqlasin." Va Rofi' (roziyallohu anhu) dan:

“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 « .

Allohning Elchisi ﷺ ekin-tikin ijaraga berishni man qilgan (muttafaqun alayh).

“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 « .

“Allohning Elchisi ﷺ yerni ijaraga yoki ekin hosilining ulushiga berishni man qilganlar” (Muslim rivoyat qilgan, Jobirdan). Va rivoyat qilinadiki, Abdulloh (SWT) ibn Umar Rofi’ ibn Xadijni uchratib, undan so‘radi va u shunday javob berdi: “Men amakilarimdan eshitganman, ular Badr jangida qatnashganlardan edilar, shunday deyishardi:”

“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 « .

Allohning Elchisi (pbuh) yerni ijaraga berishni taqiqlagan, — (Muslim rivoyati). Yerni ijaraga berish joiz deb da'vo qiluvchilar uning joiz ekligining dalili sifatida Ibn Umar rivoyat qilgan hadisni keltiradilar:

“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 « .

Allohning Elchisi (pbuh) Xaybar aholisi bilan yetishtiriladigan meva yoki ekinlarning yarmidan ko‘prog‘iga shartnoma tuzdilar, — dedi Abu Ja’far:

“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 .

“Alloh elchisi ﷺ Xaybar aholisi bilan yarmidan ko‘proq (hosil) evaziga shartnoma tuzdilar, so‘ngra Abu Bakr (ham xuddi shunday qildi), so‘ngra Umar, so‘ngra Usmon va Ali, va shundan to bugungacha ular (hosilning) uchdan bir yoki to‘rtdan bir qismini beradilar” (Ibn Qudama “Al-Mug‘niy”da keltirgan va u buni “Sahih mashhur” deb aytgan). Imom al-Buxoriy esa Ibn Umardan rivoyat qilgan:

“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 “ .

Payg'ambar (ﷺ) Xaybar aholisi bilan yer yuzasidan yetishtirilgan narsaning, ekin yoki meva bo'lishidan qat'i nazar, yarmi evaziga shartnoma tuzdilar. Shu sababli u zotning xotinlariga har yili yuz yuk: sakson yuk xurmo va yigirma yuk arpa berar edilar. Keyin Umar (roziyallohu anhu) Xaybarni taqsimladi va Payg'ambar (ﷺ)ning xotinlariga undan yer va suv berilishini yoki yuklarni olishda davom etishni tanlash huquqini berdi. Ular orasidan ba'zilari yerni tanladi, boshqalari esa yuklarni tanladi, Oisha (roziyallohu anho) esa yerni tanladi. Demak, bu rivoyat yerni uning hosilining bir qismi evaziga ijaraga berishning ruxsat etilganini ko'rsatadi va shu bois yerni umuman ijaraga berishning ruxsat etilganini bildiradi.

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.

Javob shuki, Xaybar yeri suv bilan sug‘oriladigan daraxtzor yer bo‘lgan, daraxtlar orasida esa maydoni daraxtzor yerning maydonidan kam bo‘lgan tekis yer bor edi. Aynan shu yer ekin ekilgan, buni ba’zi rivoyatlarda zikr qilingan narsalar tasdiqlaydi.

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 « .

“Payg‘ambar ﷺ Xaybar aholisi bilan xurmo daraxtlari va boshqa daraxtlardan yetishtirilgan mahsulot yuzasidan shartnoma tuzdilar.” (ad-Doraqutniy Ibn Umardan rivoyat qilgan). Ibn Abbosning rivoyatida esa:

“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" .

"uning yeri va xurmo daraxtlari." Shunga ko'ra, Payg'ambar (alayhissalom) Xaybarni ijaraga berganlarida, aslida qilingan ish musoqot edi, ya'ni daraxtlarni ularning hosilining belgilangan ulushi evaziga ijaraga berish. Boshqacha aytganda, bu daraxtzor yerni ijaraga berish edi, yerning o'zini emas, balki daraxtlar bilan birga yerni ijaraga berish edi. Bu musoqotdir va u hech qanday farqsiz ruxsat etilgan. Daraxtni uning mevalarining belgilangan ulushi evaziga, kimdir uni sug'orib, hosilini yig'ishtirib olishi sharti bilan ijaraga berish joizdir, yer esa daraxt yerda bo'lgani uchun ijaraga beriladi, bunda daraxtli yer bo'sh yerdan ko'p bo'lishi shart qilinadi, shunda ijara yerga emas, daraxtlarga bo'ladi. Demak, bu ruxsat etilgan musoqotdir, taqiqlangani esa yerni ijaraga berishdir, musoqot emas. Buxoriy rivoyatini batafsil ko'rib chiqsak, yerning asosan daraxtlarga to'la ekanini, daraxtli yerning bo'sh yerdan ko'p ekanini va daraxtlarni sug'orish uchun u yerda suv borligini bilamiz, bu esa musoqot ekanini bildiradi. Rivoyatdagi so'zlarga e'tibor bering: "Shunda u xotinlariga yuz yuk berar edi: sakson yuk xurmo va yigirma yuk arpa", hamda uning so'zi: "u yerdan yer va suv berilishi", bu Xaybar yerida daraxtlar bo'lganini va uning ijarasi musoqot asosida bo'lganini ko'rsatadi, hosilning yarmiga ekin ekish yoki yerni ijaraga berish asosida emas.

“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.

Shunga ko'ra, bu rivoyat ijaraga yer olishning ruxsat etilganiga dalil sifatida ishlatilishi mumkin emas va shuning uchun uni qo'llash bekor qilinadi.

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

Xulosa qilib aytganda, ijarani taqiqlash masalasi eng aniq masalalardan biridir. Shunga ko'ra, bu maqolaning dalillari eng ravshan xulosa chiqarish usuli bilan isbotlangan.

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.

Musoqoh esa – daraxtlarni ularning mevalaridan bir ulushi evaziga ijaraga berish yoki daraxtlar o‘sib turgan yer bilan birga, mevadan va ekinlardan bir ulushi evaziga ijaraga berish, agar daraxtlar bo‘sh yerdan ko‘p bo‘lsa – bunga dalil Musoqohning shar’iy ma’nosi va u haqda rivoyat qilingan hadislarda Musoqohga berilgan ruxsatdir. Al-Bux ori Abu Hurayradan rivoyat qiladi, u aytdi:

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 .

Ansor (ansorlar) Payg'ambarga dedi: xurmo daraxtlarini bizning va muhojir birodarlarimiz o'rtasida taqsimlang. U: "Yo'q", dedi. Ansorlar (muhojirlarga) dedilar: "Daraxtlarga qarang (suv bering va ularni asrang) va mevasini biz bilan bo'lishing." Muhojirlar dedilar: "Biz eshitdik va itoat etamiz." Al-Bukhoriy Nofi' orqali rivoyat qilgan: Abdulloh (SWT) ibn Umar unga xabar berdi:

“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 .

Payg'ambar Xaybar aholisi bilan yerdan chiqqan hosil — ekinlar yoki mevalar — yarmi hisobiga shartnoma tuzdi. Shu sababli u xotinlariga yuz yuk, shundan sakson yuk xurmo va yigirma yuk arpa berar edi. Keyin Umar Xaybarni taqsimladi va Payg'ambarning xotinlariga yerdan va undagi suvdan berilishini yoki yuklarni olishda davom etishni tanlash imkonini berdi. Shunda ularning ba'zilari yerni, boshqalari yuklarni tanladi,Oisha esa yerni tanladi, — deb rivoyat qilingan. Muslim, Abu Dovud va an-Nasoiy ham rivoyat qilganlar:

“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:

Payg'ambar ﷺ Xaybarning yahudiylariga Xaybar xurmozorlarini va erini, ular o'z mablag'lari bilan uni obod qilishlari sharti bilan berdilar, mevasining yarmi esa Allohning Rasulı ﷺ uchun bo'ldi. Ahmad va Ibn Moja Ibn Abbosdan rivoyat qilganlar:

. 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 « .

“Payg‘ambar Xaybar yerini va xurmo daraxtlarini yarmidan ortiq bo‘lish shartida berdilar”. Bu rivoyatlar shuni ko‘rsatadiki, musoqat — faqat daraxtlarni ularning mevalarining bir qismi evaziga ijaraga berishdir, bu Abu Hurayra rivoyatidan, Ansorlarning amallari haqida aytilganidan ayon bo‘ladi. Ular shuningdek shuni ko‘rsatadiki, musoqat — daraxtlarni yer bilan birga, daraxtlarning mevalari va yerning hosilining bir qismi evaziga ijaraga berishdir, bu Nofi‘ning Abdulloh (SWT) ibn Umar rivoyatidan ayon bo‘ladi.

“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 « .

“Khaybar aholisi bilan ular yerdan yetishtirgan narsaning yarmi evaziga, ekin yoki meva jihatidan, sulh tuzgan”, va xuddi shunday Muslim, Abu Dovud va An-Nasoiy rivoyatlaridagi: “Xaybarning xurmolari va yeri”, hamda Ibn Abbos rivoyatidagi: “Xaybar yeri va xurmolari” mazmunidagi so‘zlar. Demak, ular ijaraga berish faqat daraxtlar bilan bo‘lishini yoki daraxtlar va ular bilan birga yerning ijaraga berilishini ko‘rsatadi. Shuningdek, ular yerning daraxtlardan kam bo‘lishi kerakligini ko‘rsatadi, bu Nofi‘ning Abdulloh (SWT) ibn Umar rivoyatidan aniq ko‘rinadi:

“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 «.

"yuz yuk, sakson yuk xurmo va yigirma yuk arpa". Shunga ko'ra, musoqoh haqiqati daraxtlarni ularning mevalaridan bir ulushga ijaraga berish, yoki daraxtlar va yerni meva va ekinlardan bir ulushga ijaraga berish ekani tasdiqlanadi, agar daraxtlar yerdan ko'p bo'lsa. Bundan tashqari, bu rivoyatlar musoqohning joizligiga dalildir.

“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.