完全禁止为农业目的租赁土地，无论该土地是哈拉吉地（Kharajiyyah）还是欧什尔地（‘Ushriyyah）。同样，临时的分成耕种也是被禁止的。而灌溉树木（Musaaqa），即以树木的部分产量作为报酬的租赁，则不受限制，是被允许的。

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.

有几条证据支持这一论点,它们都提到禁止租赁土地。据拉菲·本·海迪杰所传,他说:

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 .

“我们过去雇人耕种土地，以其出产的一部分作为报酬。”他又说道：他的一位叔叔来找他，说：“真主的使者（愿主福安之）禁止我们做一件对我们有益的事。但服从真主（至高无上）和祂的使者（愿主福安之）对我们更有益。”我们问：“那是什么？”他说：“真主的使者（愿主福安之）说：‘凡有土地的人，应当自己耕种，或借给兄弟耕种。不should把土地租出以换取三分之一或四分之一的出产，或换取特定数量的出产。’”（阿布·达乌德记载）。据伊本·欧麦尔传述，他说：

“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 .

“我们过去从不觉得分成式租种有什么问题，直到我们听到拉菲·本·哈迪季说，安拉的使者ﷺ禁止了它。”（伊本·古达玛在《穆合尼》中记载，穆斯林和沙斐仪也有记载，措辞略有不同。）贾比尔说：“安拉的使者ﷺ禁止了穆哈巴赫赖（分成式租种）。”

“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 «.

“真主的使者ﷺ禁止了穆哈巴拉（Al-Mukhabarah）”（由穆斯林辑录），而穆哈拉拔（Mukharabah）即分成式租种。布哈里根据哲比尔的传述记载：“我们过去曾进行分成式租种，以三分之一、四分之一或一半作为分成，于是先知ﷺ说：”

“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 « .

“谁拥有土地，就应当耕种它，或者将其交给他人耕种；如果他不这样做，那么土地就会被从他手中收回。”艾布·达乌德（Abu Dawud）转述，来自宰德·本·萨比特（Zayd b. Thabit）的传述，他说：

“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 .

“安拉的使者ﷺ禁止穆哈巴拉。我问道：穆哈巴拉是什么？他说：就是以土地的一半、三分之一或四分之一来耕种。”以及拉菲尔的传述。

“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 «.

“先知ﷺ禁止出租农田”（双方公认）。扎希尔·本·拉菲ʿ传述道：

“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 “ .

信使（愿安拉赐福他并使他平安）召唤我，说：“你的土地怎么样了？”我说：“我们把它租出去，以四分之一的收成，或若干数量的椰枣和大麦为租金。”他说：“不要这样做，要么自己耕种，要么留着不动。”（布哈里、穆斯林共同辑录）此段圣训传自艾布·赛义德，他说：

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 « .

“真主的使者ﷺ禁止穆哈盖莱（Al-Muhaqala）”（由奈萨仪和穆斯林辑录），而穆哈盖莱是指以小麦为代价租用土地。在《布哈里圣训实录》中提到，真主的使者ﷺ说道：

“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 « .

“谁有土地，就应当耕种它，或者把它赠给别人；如果他拒绝，那么他的土地就会被取走。”《穆斯林圣训实录》中有贾比尔传述的圣训：

“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 « .

“安拉的使者（愿主福安之）禁止将土地用于出租，或以收成的一部分作为报酬。”《奈萨仪圣训集》中记载：

“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 “ .

使者（愿主赐其平安）禁止出租土地。我们说："使者啊，我们可以用一部分谷物来换取租种这块地。"他说："不行。"我们说："我们可以用无花果来换取。"他说："不行。"我们说："我们过去是以河渠边（Rabee'）的土地来出租。"他说："不行，你们要自己耕种，或者把它给你们的兄弟。"Rabee'是指小河，也就是河谷，意思是我们过去是按照Rabee'上或即水边耕种的那部分土地来出租。另有传述说，阿卜杜拉·本·欧麦尔（SWT）遇见了拉菲阿·本·哈迪季，并向他询问此事，拉菲阿回答说：

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 .

“我从两位参加过白德尔战役的叔父那里听说，安拉的使者ﷺ禁止出租土地。”由穆斯林辑录。其中还提到伊本·欧麦尔停止出租土地的传述。这些传述明确指出，安拉的使者ﷺ禁止租赁土地。虽然“禁止”本身只表示请求停止，但此处的用语表明这一请求是确定的。至于禁止分成耕种的问题，艾布·达五德引述了贾比尔的一段传述，他说：

“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 .

“我听见真主的使者（愿主赐其平安）说：‘凡不放弃穆赫塔巴拉（分成租种）的人，应当留意来自真主（SWT）和祂的使者（愿主赐其平安）的战争。’”（伊本·希班和哈基姆认为其可靠，敏杜里未作评议。）至于土地的一般出租，当真主的使者（愿主赐其平安）禁止他们出租土地时，同伴们对他说：“我们可以用一部分谷物来交换出租。”他说：“不行。”他们又说：“我们可以用无花果来交换出租。”他说：“不行。”他们接着说：“我们过去是租用河谷边的土地。”他说：“不行。”随后，他又加以强调，说：“你们自己耕种，或者把它交给你们的兄弟。”这明确地表明了对该禁令的坚持，也证实了这一禁令。从这段圣训中可以清楚看出其决断性：使者（愿主赐其平安）禁止他们以任何方式出租土地。同伴们想把某些情况排除在这一般禁令之外，因此他们先向使者（愿主赐其平安）提出第一种情况，希望他准许，说：“那我们就用一部分谷物来交换出租。”使者（愿主赐其平安）拒绝了他们的请求，回答“不行”。随后，他们又向他提出了与第一种不同的第二种情况，希望获得许可，说：“我们用无花果来交换出租。”使者（愿主赐其平安）同样回答“不行”，拒绝了这一请求。接着，他们又向使者（愿主赐其平安）提出了第三种不同于前两者的情况，希望获得许可，说：“我们过去是租用河谷边的土地。”他第三次回答他们，拒绝了他们的请求，说“不行”。他并未就此停止，而是将土地的使用方式限定为两种选择，他说：

“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 « .

“Cultivate it or give it to your brother”。这种拒绝的反复出现，再加上所处情况的不同，单凭这一点就足以表明该禁令是确定的。此外，这一限制本身也足以表明其确定性，因为他的话语是：

“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 « .

“要么耕种它，要么把它给你的兄弟”是为了限定，“或”字是在两件事之间给出选择，即做这个或做那个，这意味着除了这些选项之外，不得做其他任何事。基于此，这段圣训由于其反复出现的方式以及所提到的限定，明确表明了决定性，因此它表明，那些禁止租赁土地的圣训所涉及的禁令是一项决定性的禁令。另外一个支持该禁令为禁止性（Tahrim）的证据，是艾卜·达吾德（Abu Dawud）所记载的、拉菲尔（Rafi’）所传的（经哈基姆（Al-Hakim）认证为可靠）的一段圣训，他说：

“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 .

“他曾耕种过一块土地。先知（愿主赐他平安）路过时，正看见他在浇灌。于是先知问他：这庄稼属于谁，这土地又属于谁？他回答：庄稼是我的，因为种子和劳作都是我的；一半归我，另一半归某某。先知说：你所做的是高利交易。把土地归还给它的主人，你只取你的工钱和成本。”先知将这种交易描述为高利贷，而高利贷根据明确的经文是哈拉姆（禁止的）。此外，使者（愿主赐他平安）要求拉菲归还土地给其主人，连同土地上已有的农作物，并只取他的开支；换言之，他要求拉菲撤销这笔交易。这表明该禁令是确定的，因此是哈拉姆。因此，这三段圣训——贾比尔的圣训提到了参与穆哈巴拉（即分成租种）的警告，纳萨仪的圣训包含重复与限定，以及拉菲的圣训将租地视为高利贷并撤销交易——都明确表明该禁令是确定的，这说明一般而言租地是哈拉姆的。鉴于这些圣训明确提及的内容及其所蕴含的含义，毫无疑问，一般而言租用土地是被禁止的。然而，有一些学者被发现允许租地。因此，我们也将阐述一些学者用来允许租地的证据，不是为了简单地批评这些证据，而是为了说明其不能成立。允许租地的人认为，土地是一种只要它存在就能从中获得收益的物品，因此可以为一个价格或类似的东西（例如轮作）而租用它，而关于物品的规则与关于价格的规则相同。 这种观点的无效是非常明显的，因为土地是一种可以从中获取利益的物品，只要土地仍然存在，就可以获取利益，例如通过轮作。然而，经文明确说明租赁土地是haram（禁止的），所以即使租赁的定义适用于土地，经文也已经禁止了它，因此它是haram。由于租赁的证据是普遍的，涵盖任何类型的租赁，但有一个证据禁止租赁土地，这一证据将其限定为租赁土地以外的任何事物，因此租赁土地被作为例外而被禁止。这就是它为何是haram的原因。与此类似的还有安拉（SWT）的话语：

“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):

“哦，人类啊！你们应当吃地上一切合法的、佳美的食物。”（TMQ 2:168）这节经文是普遍的，涵盖一切，还有真主的话（SWT）：

“O mankind, eat from whatever is on earth [that is] lawful and good.” (TMQ 2:168) which is general and includes everything, and the words of Allah (swt):

“禁止你们食用的有：死物、血液、猪肉。”（TMQ 5:3）然后它又被其他证据所限定，这些证据构成了对这些事物普遍性的例外。因此，他们用来论证租用土地合法性的证据已被驳倒。

“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.

那些允许出租土地的人认为，其依据是从拉菲·本·哈迪季（Rafi’ b. Khadij）那里传述的关于汉萨拉·本·盖斯（Hanthala b. Qays）的记载，拉菲说：

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 .

“我的两位叔叔告诉我，他们（即先知的门徒）在先知在世时，会以土地上的收成作为租金来租地，比如以水渠（河流）边的收成，或以地主规定的一部分收成作为报酬。先知禁止了这种做法。”我问拉菲尔：“那用第纳尔和迪拉姆来租地呢？”他回答说：“用第纳尔、迪拉姆来租地，没有任何问题。”（布哈里记载）

“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).

很明显，从《布哈里圣训集》的叙述可以看出，“用第纳尔或迪拉姆出租土地并无妨碍”这句话并非来自安拉的使者ﷺ的言语，而是出自拉菲尔之口。穆斯林圣训集中，哈赞莎·本·盖斯·安萨里本人的叙述也证实了这一点，他说：

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 .

“我曾就以金银租地一事询问拉菲尔·本·赫第israj……” Note on the name: I'll render the narrator's name as it appears in the text, which is "Rafi' b. Khadij". Correction to my draft above, which had a garbled name. Here is the corrected translation: 我曾就以金银租赁土地一事询问拉菲尔·本·赫迪只（Rafi' b. Khadij），他说：对于那些把地租出去的人来说，若土地位于水渠旁、溪流末端或田地的一部分，这样做并无妨碍。但有时这部分土地被毁坏，而那部分得以保全；有时则是这部分得以保全，那部分被毁坏。这样，出租土地的人便只能获得那保全下来的一部分的租金。正因如此，（先知）禁止了这种做法。但如果有确定且可靠的（例如金钱）作为租金，那就没有妨碍。” 这段话明确说明，说这番话的是拉菲尔，而不是先知。因此，这是拉菲尔在传述中的一种见解，拉菲尔的言论并非沙里亚的证据，他的见解也不是沙里亚的证据。当存在与之直接相悖的经文时，更是如此。 拉菲尔从先知禁止租赁土地的命令中领会到：当时土地是以其所产出的收成来计租的，因此以金银租赁土地并无问题。这一理解确为拉菲尔个人的理解，其依据是布哈里圣训集中记载的哈桑拉·本·盖斯·安萨里的传述，他听到拉菲尔说：

“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 .

“我们比麦地那人更擅长耕种。我们过去以土地的某一特定划定部分的收成作为租金交给地主。有时那一部分的庄稼遭受虫害等灾害，而其余部分却安然无恙，反之亦然，因此先知ﷺ禁止了这种做法。至于金子或银子，当时并不用于租地。”（布哈里辑录）于是他说：

“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 « .

“至于金银，当时并未使用。”以及穆斯林、艾布·达伍德和奈萨仪在同一段圣训中，从拉菲尔传述的记载：

“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 « .

“至于那些确定可靠的事情，则其中并无禁止之事。”因此，以上这些都是拉菲（Rafi'）的理解，而他的理解不被视为沙里亚（Shari'ah）的证据；同时，也有证据与他的观点相矛盾。

“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.

那些允许出租土地的人还主张，关于禁止租赁土地的证据，仅针对当时所实行的那种租赁方式：即某人以其从土地上收获的一部分作为租金来租用土地，也就是承租人为地主耕种河谷中的一部分土地作为租金，或者交付一定数量的粮食，或者交付土地所产出的一部分。这些就是传述中被禁止的租赁方式，因此这些形式的土地租赁是被禁止的，而其他任何形式都是允许的，正因为如此，用金币或银币租赁土地是允许的。

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.

对此的回答是:禁止出租土地的证据并不限于他们当时进行交易所用的方式,而是以一般性的形式出现的。 {……} Wait, the Hadith is not a Qur'an verse; it's a Prophetic narration. Need ﷺ after "Prophet" mentions if present; the text here has no mention of the Prophet. So no ﷺ needed. Translating the hadith: "谁拥有土地,就让他自己耕种,或者让他的兄弟耕种;不得以三分之一、四分之一,或以约定的食物来出租。" Final: 对此的回答是:禁止出租土地的证据并不仅限于他们当时进行交易的方式,而是以一般性的形式出现的:"谁拥有土地,就让他自己耕种,或者让他的兄弟耕种;不得以三分之一、四分之一,或以约定数量的食物来出租。"

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 .

“如果有人拥有土地，他应当自己耕种，或者把它借给兄弟耕种。他不应将土地出租，以收取三分之一或四分之一的收成，或某个特定数量的农产品。”（由艾卜·达伍德记录）

“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 « .

“Al-Mukharaba”需保留原样，“(pbuh)”是对先知的缩写敬称，按规则替换为ﷺ，且只写一次。 真主的使者ﷺ禁止“穆哈拉巴”（Al-Mukharaba）。（穆斯林圣训集记载，传述人为Jabir）

“The Messenger of Allah (pbuh) forbade Al-Mukharaba” (reported by Muslim from Jabir);.

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَ زرَعْهَا أَوْ لِيَمْنَحْهَا، فَإِنْ لََْ يفَْعَلْ فَلْيُمْسِكْ أَرْضَه « .

. » مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَ زرَعْهَا أَوْ لِيَمْنَحْهَا، فَإِنْ لََْ يفَْعَلْ فَلْيُمْسِكْ أَرْضَه « .

"谁拥有土地，就应当亲自耕种，或无偿地交给他的（穆斯林）兄弟。"（布哈里根据杰比尔传述）；

“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 «.

“安拉的使者（愿主福安之）禁止以租金或分成的方式租种土地。”（穆斯林圣训实录辑录，传自Jabir）这些圣训中的禁令都是通用的。当人们询问耕种方式的种类时，使者（愿主福安之）的回答并不具体，而是加以一条通用的原则。《奈萨仪圣训集》中记载，使者（愿主福安之）禁止租赁土地，于是他们说：“那么，我们就以一部分粮食作为租金来租用它吧。”使者（愿主福安之）拒绝了他们的请求，回答说不行。随后，他们又提出了与第一种情况不同的第二种情况，希望得到他的许可，说：“我们以无花果作为交换来租用它吧。”使者（愿主福安之）同样回答不行，拒绝了这一请求。接着，他们又提出了不同于前两种的第三种情况，希望得到他的许可，说：“我们过去是以河谷沿岸的土地来租用的。”他第三次回答，拒绝了他们的请求，说不行。他并没有就此停止，而是将土地的使用方式限定为两种选择，说：“自己耕种它，或者把它给你的兄弟。”此事传自Zuhayr Bin Rafi'，他说：

“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 .

“先知（愿主福安之）派人召见我，问道：‘你的可耕地你是怎么处理的？’我说：‘安拉的使者啊，我们把那些靠水渠灌溉的地租出去，换取干枣或大麦。’他说：‘不要这样做。要么你们自己耕种，要么让别人耕种，要么就自己保留。’”（双方公认的圣训）。从上述两段圣训可以清楚看出，先知（愿主福安之）禁止他们原先的做法之后，以一句普遍性的话作结：“要么耕种它，要么把它给你的兄弟”，“要么自己耕种，要么让它荒着”。因此，这些圣训是普遍性的，并不局限于他们当时的交易方式。无限定的经文不应被限定；换句话说，禁令并不仅限于禁止号令发布时人们惯常的租地方式，而是对一切租地行为都普遍有效，这与利息的禁令相似：当时人们进行高利的放贷交易，但禁令针对的是所有利息，而非仅仅他们所做的那一类交易。据此，无论以黄金、白银还是其他任何物品作为地租，租地都是被禁止的。因此，那种把圣训限定于禁令颁布时人们所做的租地类型的推论，已被证明是错误的。

“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.

那些允许出租土地的人还认为，这一许可的证据是艾布·达乌德和奈萨仪所辑录的圣训，奈萨仪的措辞如下：

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 .

“安拉的使者ﷺ禁止了穆哈给莱（以谷物租地）和穆咱巴奈（以干果换鲜果的交易），并且说：‘只有三种人可以耕种：拥有土地并亲自耕种的人；被赐予土地并耕种所得之地的人；以金子或银子租种土地的人。’”

“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.”.

further，阿-哈菲兹在《法特赫》中误将本属阿布·达乌德的一段归于他，而实际上它出自奈萨仪。他说：乌拜杜拉（SWT）·本·萨阿德·本·易卜拉欣告诉我们，我的叔叔告诉我，他说我的父亲告诉我们，从穆罕默德·本·伊克里玛，从穆罕默德·本·阿卜杜勒·拉赫曼·本·拉比叶，从萨阿德·本·艾比·瓦卡斯（ra）处传来，他说：

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 .

在先知穆罕默德ﷺ在世时，地主习惯将其可耕种的土地出租，条件是收取生长在溪流岸边（用于灌溉）的出产。他们来到安拉的使者ﷺ那里，就此类事务提出争议，安拉的使者ﷺ禁止他们以这种条件出租土地，并说：“应当以金或银来出租。”奈萨仪还补充道：“此段圣训由苏莱曼传自拉菲，拉菲说，是他的一位叔伯所讲述。”

“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”.

他们还引用了艾布·达乌德的一段圣训，他说：奥斯曼·伊本·艾布·沙伊巴告诉我们，叶齐德·伊本·哈伦告诉我们，易卜拉欣·伊本·萨阿德告知我们，来自穆罕默德·伊本·伊克里玛·伊本·阿卜杜勒·拉赫曼·伊本·哈里斯·伊本·希沙姆，来自穆罕默德·伊本·阿卜杜勒·拉赫曼·伊本·艾布·莱拜巴，来自赛义德·伊本·穆塞析卜，来自萨阿德，他说：

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 .

“我们过去会把土地出租，以换取溪流边所生长的作物以及由溪流灌溉的收成。使者ﷺ禁止我们这样做，并命令我们以金或银来出租。”

“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.”.

他们说，这三段圣训表明可以用金子和银子租赁土地。

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

这一回复认为，这些传述不适合用来作为以金、银出租土地之许可的证据。

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.

关于第一段圣训，奈萨仪（Al-Nasa’i）明确指出，该圣训中归于真主的使者（愿主福安之）的部分，是禁止穆哈盖莱（Al-Muhaaqalah）和穆扎巴奈（Al-Muzaabanah），其余部分则是混入（Mudraj）的，来自赛义德·本·穆塞叶卜（Sa'id Bin Al-Musayyib）的话。在《奈萨仪圣训集》（Sunan Al-Nasa’i）中，该圣训末尾有如下记载：（伊斯拉伊勒将其与塔列格区分开来，因此他将前半部分作为省略传述链的圣训（Mursal）处理，即归为先知的话而不提传述人，并将后半部分作为赛义德的话处理。）

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).

第二和第三段圣训不适合作为证据使用,因为这两条传述链都经过穆罕默德·本·阿卜杜勒-拉赫曼·本·利比(Muhammad Bin ‘Abd Al-Rahman Bin Libi),有时也称为伊本·阿比·利比(Ibn Abi Libi)。除伊本·希班(Ibn Hibban)外,没有人认为他可信。伊本·哈贾尔(Ibn Hajr)在《Al-Taqrib》中说:“弱,常有省略传述人(Irsal,即不提及中间传述人姓名)的情况。”阿尔-达哈比(Al-Dhahabi)在《Mizan Al-‘I‘tidal》中说:“叶哈雅(Yahya)说:他的传述不予采纳;达拉古特尼(Al-Daraqutni)说他弱;另有人说他不强。”在《Al-Tathyeel ‘Ala ’l-Tahtheeb》一书中还有:“伊本·阿比·哈提姆(Ibn abi Hatim)说:哈马德(Hamad)从一个人(即伊本·欧麦尔(Ibn Umar))那里传述,此人说:我曾问马立克(Malik)关于穆罕默德·本·阿卜杜勒-拉赫曼的情况,他从赛义德·伊本·穆赛叶卜(Sa'id Ibn Musayyib)处传述,马立克说:他不可信。”

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”.

至于那些认为该段圣训为Hasan(哈桑，即可采信的中等圣训)的人，比如Al-Albani，他们的结论并不准确，因为他们依靠其他旁证来得出这一结论。若该文本与可信的圣训相矛盾，这种情况便不可能成立。两段传述的结尾都提到，安拉的使者ﷺ命令他们用黄金和白银来租赁土地，然而在Al-Bukhari中，Rafi'的传述却说："至于黄金和白银，当时并未使用。"换言之，在租赁土地的交易中并未使用它们，尽管当时确有租赁土地之事，黄金和白银也已存在，人们也用它们进行其他方面的交易。如果先知ﷺ曾命令他们用黄金和白银租赁，那么当时就会如此实行，而他也会把这一点记载下来。但他并未记载，而且他还明确指出，当时实际上并未用黄金或白银来租赁土地。

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.

因此，通过其他证据（其他传述）使该段圣训升为“Hasan”（良好）是不正确的，因为这两段传述的结尾提到：“并命令我们用黄金和白银来出租它”，所以这两段传述中的这一部分仍然是“Da'if”（弱），不能用作证据。

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.

那些允许出租土地的人还主张，允许租赁土地的证据是人们一直这样做，以及众圣门弟子的一致意见（Ijma'）。至于人们的交易，有记载称，伊本·欧麦尔在先知穆罕默德ﷺ在世时、艾卜·伯克尔、奥斯曼以及穆阿维叶执政的部分时期都出租自己的土地。伊本·阿拉比·马利基还记述了圣门弟子对允许出租土地的一致意见（Ijma'），这表明出租土地是被允许的。

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.

既然人们某种交易的做法不能作为其合法性的伊斯兰法依据，依据必须是来自《古兰经》或《圣训》的经训文本。除此之外，关于伊本·欧麦尔出租土地的传述不宜作为证据，因为他听到禁止出租土地的圣训后便停止了这种做法。这一点有两则传述予以证实：他停止出租土地是因为其被禁止。拉菲尔从阿玛耶的传述中提到：“伊本·欧麦尔停止了出租土地”；而伊本·欧麦尔本人的传述中他说：“我们过去不认为分成耕种有任何问题，直到我们听到拉菲尔·本·赫第者所传的圣训”，由此理解，他此后便认为分成耕种有问题，而分成耕种即是出租土地。基于此，以人们的交易作为证据被驳回，以伊本·欧麦尔的行为作为证据也同样被驳回。至于所谓圣门弟子的公议（伊jmāʻ）许可出租土地，实际上是对“穆萨盖”（以果树的部分收成作为报酬的租赁）的公议，依据是安拉的使者ﷺ将海拜尔的土地租给犹太人，而并非对出租土地的公议。因为是伊本·阿拉比转述了这一公议，并在解释欧麦尔（愿安拉喜悦之）所传“先知ﷺ与海拜尔人进行交易”这段圣训时提到，圣门弟子就许可此种租赁达成了公议。因此，他所转述的公议是针对“穆萨盖”的，而非针对出租土地，故不能用作证据。由此，它不适合用来证明出租土地是被允许的。

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.

而主张允许租赁土地的人宣称,关于以黄金和白银租赁土地是被允许的,存在着圣门弟子的一致意见(公议,Ijma’)作为证据。Al-Fateh 的作者写道:"伊本·孟齐尔声称,安拉的使者ﷺ的同伴们一致同意以黄金和白银租赁土地。"因此,这一公议便是允许以黄金和白银租赁的证据。

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.

答案是：关于禁止租赁土地的传述，使这一伊斯玛仪（公议）失效，因为该禁令是普遍性的，正如先知ﷺ所说：

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 « .

“谁拥有土地，就应当耕种，或让他的兄弟耕种；如果不这样做，那就应当放弃”（穆斯林圣训实录由哲比尔传述）。另据穆斯林圣训实录中阿布·胡莱赖传述，他说：真主的使者ﷺ说：

“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 « .

“谁拥有一些土地，就应当耕种它，或者让他的兄弟耕种它；如果他拒绝，那么他的土地就被收走（从他那里）。”他的话：“否则，就放弃它”，以及：“如果他拒绝，那么他的土地就被收走（从他那里）”，是不允许以金银出租的证据。同样，这些圣训将规定限定在两种选择之内，排除了其他任何选项，正如前面已经解释过的那样，先知ﷺ的话：

“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 « .

“耕种它，或者把它给你的兄弟”，这里给了他两个选项供选择，除此之外没有第三个选项；而所提到的共识却允许第三种做法（用金银），这是相互矛盾的。这需要进行 Tarjeeh（权衡各种证据），而所提到的这些圣训，其传述链比共识所依据的更为可靠。此外，共识只能针对所有人都一致认为允许或禁止的事情；至于尚未发生的事情，则不可能存在 Ijma'（共识）。而以金银租地在当时并非人们所惯常的做法，正如 Bukhari 从 Rafi' 处所传：“至于金银，当时并未被使用”，以及从 Hanthala b. Qays 处所传的内容：

“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 .

我曾就以金银租赁土地之事询问拉菲尔·本·哈迪季（Rafi' b. Khadij），他说：对于那些把靠近运河、溪流末端或部分田地的土地出租的人来说，这并无妨碍。（但实际情况是）有时这一部分被毁，另一部分却得以保全；而在另一些时候，这一部分得以保全，另一部分却被毁，于是出租土地的人便得不到租金，只有那一部分保全下来的才有租金。正因如此，（先知）禁止了这种做法。但如果有明确、可靠的约定（例如货币），那就没有妨碍。”这两段传述表明，在当时并不存在以金银租赁土地的情况，而这否定了对某一并未发生之事存在公议（Ijma'）的可能。圣门弟子的公议只是揭示证据的一种途径（Kashif 'An Dalil），而并非他们经过辩论并达成一致的个人意见。因此，他们对某一行为的裁决达成公议，意味着他们听圣人（愿主赐福并使其平安）说过该裁决，或者看见他做过此事，或者见他对此事知情而默许；于是圣门弟子叙述该裁决时，并不一定同时叙述其依据。这只能发生在确实存在的事情上，因为伊斯兰教法是针对已经实施的行为和已经发生的事件而制定的，而不是针对学术上的假设。因此，圣门弟子的公议必然是针对实际存在之事而言的。既然可靠的传述已经否定了当时存在以金银租赁土地的情况，那么也就否定了圣门弟子对此存在任何公议。同样，欧麦尔（愿真主喜悦他）曾在讲台上对一群圣门弟子说：

“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 « .

“谁复兴了一片死地，它便属于他；而圈占土地的人，若三年后仍未耕种，便再无权利。”（阿布·优素福在《土地税》中引述萨利姆·本·阿卜杜拉（愿真主赐福之）所传）。因此，他禁止圈占土地者在三年后再拥有任何权利，因为他的话“权利”是否定语境中的不定名词，因而具有普遍性，涵盖了对一切权利的否定。所以，如果租赁土地以金银支付是被允许的，那么三年后就不应将其从他手中收回。欧麦尔（愿真主喜悦之）说了这话，并在同伴们的亲眼注视和亲耳听闻之下付诸实践，而没有一位同伴反驳他，因此这构成了共识。至于允许租赁土地的人，他们认为其合法性的依据是伊本·阿拔斯的传述，他说：

“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 .

“安拉（SWT）并没有禁止这样做，而是说：与其收取一定的费用，不如把土地无偿地给予自己的兄弟。”（一致认可的圣训）。伊本·马哲记载了这样一段圣训：“伊本·阿拔斯听说人们提高了土地的租金，便说：‘赞颂安拉（SWT）！使者ﷺ只是说过……’”

“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 « .

“应当把它借给他的兄弟”，也没有禁止出租。另有一则来自伊本·阿拔斯的传述：“安拉的使者ﷺ并没有禁止分成耕作，而是以他的话命令人们彼此友善：”

“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 « .

“谁拥有一些土地，就应当耕种它，或者让他的兄弟耕种它；如果他拒绝，那么他的土地就会被（从他手中）收回。”（由提尔米兹圣训集辑录，并经认证为可靠，传自伊本·阿拔斯），同样地，还有传自萨比特的记载：

“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 « .

“先知（愿主福安之）禁止分成租佃，命令可以出租，并说其中没有禁忌。”（穆斯林圣训实录辑录）因此，这些圣训表明出租是被允许的。对此的回答是：伊本·阿拔斯的这段传述，在其所有版本中，都是他对先知（愿主福安之）话语的理解，而不是来自先知（愿主福安之）的圣训。这是一种解释，说明他理解先知禁止出租土地并非出于禁止性的律例（即“haram”之禁），所以他说：“（先知）没有禁止它。”第二段传述中也明确提到这一点，因为其中说明他是从先知的话语中理解的，他通过提及自己所理解的那段圣训来阐明自己的理解：“他没有禁止分成租佃，但他以他的话语（愿主福安之）命令人们彼此善待……”。既然这只是伊本·阿拔斯的理解，而不是先知的圣训，那么它就不能被视为证据，也不能用作论据。至于萨比特的传述所说的“并命令出租”，这与另一段传述相矛盾，即“安拉的使者（愿主福安之）禁止出租土地”，以及又一段由穆斯林从哲比尔传述的：“安拉的使者（愿主福安之）禁止对土地收取任何租金，也禁止收取其任何收成的份额”。因为他所说的“并命令出租”是普遍性的，涵盖各种类型的出租；而他所说的“出租土地”和“收取任何租金”也同样是普遍性的。换言之，命令出租是普遍的，禁止也是普遍的，而这两者无法调和，因为二者都是普遍性的表述。不存在其中一个是普遍的、另一个是特定的情况，也不存在从某一角度看是普遍、从另一角度看是特定，而另一段在圣训之外的其他角度又具有普遍或特定性质，从而使各证据之间得以调和的可能。 然而，命令与禁止的普遍性是相等的，因此需要进行取舍（Tarjeeh）。于是禁止被优先，而关于“租赁”的命令的叙述被驳回，因为当两段文本相互矛盾时，禁止优先于命令，依据是他的话：

“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 « .

“放弃那些使你怀疑的，去做那些使你不怀疑的。”（由提尔米兹者（Al-Tirmidhi）记录，他说这是一段“哈桑萨希”（Hasan Sahih）的圣训），因此，这些圣训作为证据的使用便被否定了。

“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 .

“愿真主宽恕拉菲尔·本·哈迪季，我对圣训的了解比他更多。两个相互争执的人来到先知（ﷺ）面前，他说：‘如果你们的情况是这样，那就不要租赁田地。’而拉菲尔·本·哈迪季所听到的却是：‘不要租赁田地。’”

“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”.

换句话说,赞德·本·萨比特说他比拉菲更了解这件事(指租赁土地),而当先知ﷺ听说两个人发生了争执时,他说道:

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 « .

“‘如果你们的情况是这样，就不要租赁农田’，而拉菲尔·本·赫代季所听到的是‘不要租赁农田’。”布哈里又从阿姆鲁·本·迪纳尔处转述，他说：“我对塔乌斯说：如果你放弃穆哈巴勒（分成耕种），因为他们声称先知禁止了它。”他说：“比他们更有学识的人（指伊本·阿拔斯）告诉我，先知并没有禁止它，而是他说：”

“'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 « .

“你们中有人把土地无偿给予兄弟，比收取固定的哈拉只（Kharaj）更好”。而“哈拉只”在语言上的意思是出租土地。因此，这两段圣训表明出租土地是被允许的。

“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.

对此的回答是：宰德的这段叙述并不表明租用土地是被允许的，反而表明其是被禁止的。至于从他所说的“如果你们的情况是这样”这一条件中推出的理解，这一理解被那些普遍禁止以耕种为目的租地的叙述所否定；而且它也被否定，因为这属于通常的情形，也就是说，按照他们过去的那种方式租用，通常会导致纠纷和分歧，因为有些土地比其他土地更加肥沃。这与安拉（SWT）的话中条件被取消的情况相似：

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:

“而不要强迫你们的女奴去卖淫，如果她们想要贞洁。”（TMQ 24:33），因此这一条件作废，因为它属于通常的情况——大多数时候，女仆是厌恶卖淫的，所以从这一条件推导出的这种理解也作废，因为它只是对通常情况的描述（即女子会厌恶被迫卖淫），它也使那些一般性地禁止通奸、且并未受限的经文失效。

“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.

关于第二段来自‘Amru b. Dinar的传述，同样，它的意思并不是：“允许给予，也允许收取租金，但给予更好”；而是禁止收取租金。这是因为这句话：“把土地无偿给予兄弟，对他而言比对其征收固定的哈拉只（Kharaj）更好”，是一个陈述性的句子，却表达了一种请求。换言之，就如同他说：“把土地给你的兄弟，不要向他收取哈拉只”，因此它包含了无偿给予，即不取报酬地给予的请求，以及禁止收取哈拉只，也就是租金。这需要一个说明来确定禁止的类型：是“请求放弃”的禁止。而其他传述中的证据表明这是一个确定的请求，因为它们全面禁止收取租金，例如他的话：

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 .

“谁拥有土地，就让他自己耕种，或者交给他的兄弟耕种，不要以收成的三分之一或四分之一，或者一定数量的粮食（农产品）作为回报将其出租。”（由艾布·达伍德转述）。还有：

“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 « .

“谁拥有土地，就应当自己耕种，或者无偿地交给他的（穆斯林）兄弟；否则就让它荒着。”又据拉菲尔（Rafi'）传述：

“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 « .

“先知禁止租赁农田”（一致认可的圣训）。 Wait, per rules: "The Messenger of Allah" is a mention of the Prophet, so ﷺ after it; "(pbuh)" is replaced by ﷺ, not written out. "And:" is a label/text to translate. Corrected: “安拉的使者ﷺ禁止租赁农田”（一致认可的圣训）。而且：

“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 « .

“真主的使者ﷺ禁止将土地用于租赁或分取作物的份额”（由穆斯林从哲比尔处转述）。又有记载称，阿卜杜拉·本·欧麦尔（SWT）遇见拉菲尔·本·赫第基，向他询问，他便回答道：我听见我的叔伯们说，他们是亲历白德尔之战的人之一，他们说：

“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 « .

“安拉的使者（pbuh）禁止租赁土地”（穆斯林圣训实录）。那些主张租赁土地是被允许的人说，其合法性的证据是伊本·欧麦尔所传的圣训：

“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 « .

“安拉的使者（愿主福安之）与海拜尔的居民订立协议，约定以其所产的果实或农作物的一半交付他们。”艾布·哲法尔说： Wait—the rules: write ﷺ once after every mention of the Prophet; the original writes "(pbuh)" which should be replaced by ﷺ. So the translation should use ﷺ, not the spelled-out honorific. Corrected: “安拉的使者ﷺ与海拜尔的居民订立协议，约定以其所产的果实或农作物的一半交付他们。”艾布·哲法尔说：

“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 .

“使者（pbuh）与海拜尔人订立协议，给予他们一半的收成，随后艾布·伯克尔也如此行事，接着是欧麦尔、奥斯曼和阿里，直到今天他们给予三分之一或四分之一。”（伊本·戈达玛在《穆格尼》中提到此事，并称其为“沙希尔·马什胡尔”，即广为流传的圣训。）另有布哈里从伊本·欧麦尔处转述：

“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 “ .

先知与赫拜尔的居民订立协议，以土地所出的作物或果实的一半作为分成。于是他会给他的妻子们一百车（驮）：八十车椰枣，二十车大麦。随后，欧麦尔分配了赫拜尔，并让先知的妻子们自行选择：或者分得其中的土地和水源，或者继续领取那些驮量。她们中有人选择了土地，有人选择了驮量，阿伊莎选择了土地。因此，这段圣训表明，以土地的部分产出作为租金的做法是允许的，由此也表明租赁土地在一般情况下是允许的。

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.

答复是：开赛尔的土地是有树木、靠水灌溉的林地，树木之间有一片平地，其面积小于林地的面积。耕种的正是这片土地，某些圣训的记载也印证了这一点。

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 « .

“先知与海拜尔的居民就他们从棕榈树和其他树木所产的出产订立了契约。”（达拉库特尼根据伊本·欧麦尔所传述。）另据伊本·阿拔斯的传述：

“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" .

“其土地与其棕榈树。”因此，先知（愿主福安之）租赁海拜尔时的实际情况是，那是"穆萨盖"（即以树木部分产量作为报酬，租人浇灌和采收），而非分成耕种，换言之，是租赁有树的土地，而非单纯租赁土地，而是连同树木与其所在土地一并租赁，这就是穆萨盖，此类做法无任何分歧，均是被允许的。以固定比例的果实为报酬，租用树木，由他人浇灌和采摘，是允许的；土地亦一并被租赁，因为树木长在土地上，但前提是有树木的土地多于空地，使租赁的标的是树木而非土地。所以，被允许的是穆萨盖，被禁止的是单纯租赁土地，而非穆萨盖。仔细审视布哈里圣训集中的这段叙述可以发现，那片土地主要被树木覆盖，有树的土地比空地更多，且有可以灌溉树木的水源，由此可见这是穆萨盖。再看叙述中的措辞："他便每年给他的妻子们一百驮，其中八十驮为椰枣，二十驮为大麦"，以及他的话："以获得土地及其中的水源"，这表明海拜尔之地原本有树木，其租赁是基于穆萨盖，而非分成耕种，也非单纯租赁土地。

“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.

因此，这段传述不能作为租赁土地合法性的证据，它的用途也就被否定了。

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

综上所述，禁止租赁的问题已清楚明白到不能再清楚了。因此，该条款的证据已通过最为突出的推理方式得到证实。

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.

至于灌溉合作（Musaqah）——即租用树木以换取部分果实，或连同树木所在的土地一起租用，以换取部分果实和庄稼，条件是树木多于空地——其依据是伊斯兰法（Shari'ah）中对灌溉合作的含义，以及有关它被允许的圣训记载。布哈里（Al-Bukhari）引述艾卜·胡莱赖（Abu Hurayrah）的话说：

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 .

“安索尔对先知说:请你在我们和我们的迁徙弟兄之间分配椰枣树。他回答:“不。”安索尔(对迁士)说:“请你们照料这些树(浇水并看护它们),并与我们分享果实。”迁士说:“我们听从并服从。””并且布哈里通过纳菲尔转述:阿卜杜拉·伊本·欧麦尔(愿真主赞颂他)告诉他说:

“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 .

先知与海拜尔的居民订立契约，约定他们从土地上所产的农作物或果实中，以一半为其所得。因此，他每年给他的妻子们一百驮：八十驮椰枣，二十驮大麦。随后欧麦尔分割了海拜尔，并让先知的妻子们自行选择：或是分得其中的土地与水源，或是继续领取那些驮量。其中一些人选择了土地，另一些人选择了驮量，而阿伊莎选择了土地。”穆斯林、艾布·达figure 伍德和奈萨仪均有此圣训记载。

“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:

“真主的使者ﷺ将海拜尔的椰枣园和土地交给海拜尔的犹太人耕种，条件是他们用自己的财产耕作，而真主的使者ﷺ可得该地收成的一半。”艾哈迈德和伊本·马哲从伊本·阿拔斯处传述：

. 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 « .

“先知将海拜尔的土地和椰枣树以对半分成的方式交给了（当地人）。”这些圣训表明，穆萨盖（Musaqah）是指仅将树木租出，以换取其部分果实，正如艾布·胡莱赖（Abu Hurayrah）所述关于安莎尔（Ansar）之行为的圣训所明示的那样。这些圣训也表明，穆萨盖是指将树木连同土地一并租出，以换取树木果实的一部分以及土地产出的一部分，正如纳菲尔（Nafi'）从阿卜杜拉·伊本·欧麦尔（'Abd Allah (SWT) b. Umar）所传的圣训所明示的那样。

“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 « .

他与海拜尔的居民约定，以其土地所产的作物或果实的一半为报酬。同样，穆斯林、艾布·达吾德和奈萨仪的圣训中说："海拜尔的椰枣树和土地"，伊本·阿拔斯的圣训中说："海拜尔的土地和椰枣树"。这些圣训表明，租赁的对象要么只是树木，要么是树木连同其下的土地。同样，这些圣训也表明土地应当少于树木，这从纳菲尔传自阿卜杜拉·本·欧麦尔（SWT）的圣训中可以清楚看出：

“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 «.

“一百车”，其中八十车为椰枣，二十车为大麦。因此可以确定，穆萨给阿（Musaaqah）的实质，是以树木的部分果实作为租金而租用树木；或者在树木多于土地的情况下，以果实和农作物的一部分作为租金，同时租用树木和土地。此外，这些圣训也是穆萨给阿合法的证据。

“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.