Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (10/16)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

with leasing for it. We therefore have three categories: permissibility, prohibition, and disapproval. If we consider the author’s words, “permissibility in the asset,” we would say that it is not valid to lease something for a disliked purpose. But if we consider his words, “a lease is not valid for a prohibited benefit,” we would say that it is valid for a disliked purpose. Yet there is no doubt that this is contrary to what is preferable, for assisting in what is disliked is itself disliked, due to the words of Allah, Exalted is He: “And do not cooperate in sin and transgression.” [al-Ma'idah: 2]

In short, we have three categories: a permissible benefit, for which there is no objection to entering into a lease; a prohibited benefit, for which entering into a lease is forbidden; and a disliked benefit, for which it is permitted, albeit disliked.

An example of a permissible benefit is what has preceded concerning renting a house for residence and the like.

An example of a disliked benefit is for someone to hire another person to shave a qazaʿ (patchy or irregular haircut). Qazaʿ is disliked; thus, hiring him for this work is hiring him for a disliked act. As for the prohibited benefit, he said:

“Such as unlawful sexual intercourse.” If a man hires a woman in order to commit unlawful sexual intercourse with her, the lease is null, invalid, and forbidden, due to the words of Allah, Exalted is He: “And do not cooperate in sin and transgression.” [al-Ma'idah: 2] The Prophet, peace and blessings be upon him, also said: “The earnings of a prostitute are impure.” (1) Thus, a lease does not make unlawful sexual intercourse permissible, nor does it constitute a doubtful matter that would avert the prescribed punishment, as some scholars have claimed. Some scholars have said that if a man wishes to commit unlawful sexual intercourse with a woman and fears that the prescribed punishment will be carried out on him, he should hire her. But there is no doubt that this view is among the most invalid of views. The woman does not become lawful to him by this, and here is a principle

(1) Narrated by Muslim, Book of Sales, chapter: “The Prohibition of the Price of a Dog and the Fee of a Soothsayer” (no. 1567 [41]), on the authority of Rafi' ibn Khadij.

بالاستئجار عليه، فلدينا ثلاثة أشياء: إباحة، وتحريم، وكراهة، فإذا نظرنا إلى كلام المؤلف: «الإباحة في العين» قلنا: إنها لا تصح الإجارة على مكروه، وإذا نظرنا إلى قوله: «فلا تصح على نفع محرم» قلنا: تصح على المكروه، لكن لا شك أنها خلاف الأولى؛ لأن الإعانة على المكروه مكروهة لقوله تعالى: ﴿وَلَا تَعَاوَنُوا عَلَى الإِثْمِ وَالْعُدْوَانِ﴾ [المائدة: ٢]، المهم عندنا ثلاثة أشياء: النفع المباح لا بأس بعقد الإجارة عليه، المحرم: يحرم عقد الإجارة عليه، والمكروه: يجوز مع الكراهة. مثال النفع المباح: ما سبق من استئجار البيت للسكنى وما أشبه ذلك. ومثال المكروه: أن يستأجر شخصاً ليحلق له حلق (قزع) فالقزع مكروه، فإذا استأجره لهذا العمل كان استئجاراً على عمل مكروه. والمحرَّم قال: «كالزنا» لو استأجر امرأة ليزني بها فالإجارة باطلة وغير صحيحة وحرام؛ لقوله تعالى: ﴿وَلَا تَعَاوَنُوا عَلَى الإِثْمِ وَالْعُدْوَانِ﴾ [المائدة: ٢] وقال النبي ﷺ: «مهر البغي خبيث» (١) فلا تبيح الإجارة الزنا، وليست شبهة ـ أيضاً ـ في إسقاط الحد كما زعمه بعض العلماء، فبعض العلماء قال: إذا أراد أن يزني بامرأة وخاف أن يقام عليه الحد فليستأجرها، لكن لا شك أن هذا القول من أبطل الأقوال، ولا تحل المرأة بذلك، وهنا قاعدة

(١) أخرجه مسلم في البيوع/ باب تحريم ثمن الكلب وحلوان الكاهن … (١٥٦٧) (٤١) عن رافع بن خديج ﵁.