al-Moulakhas al-FiqhiSalih Al-Fawzan

Chapter on the Rulings of sharikat al-ʿinān

Pronounced with a kasra on the ʿayn, it received this name because the two partners are on an equal footing in both capital and management—like two horsemen who level the reins of their mounts and ride side by side, the reins of their horses perfectly aligned. In the same way, each of the two partners matches the other in contributing his wealth and his labour to the partnership.

The essence of sharikat al-ʿinān is that two or more persons combine their respective funds so that they become a single capital which they both work with their own hands, or one of them works in it and therefore takes from the profit a share greater than the other.

Sharikat al-ʿinān, in this sense, is permissible by unanimous agreement, as reported by Ibn al-Mundhir (may Allah have mercy upon him); the scholars have differed only over some of its conditions.

Every partner’s disposition of the partnership assets is valid: he acts as owner with respect to his own share and as agent with respect to his partner’s share, for the very wording of the partnership contract dispenses with any separate authorisation from each to the other.

The jurists also concur that the partnership capital may consist of minted gold and silver coins, for people have entered into partnerships with such currency from the time of the Prophet ﷺ up to the present day without anyone objecting.

باب في أحكام شركة العنان وهي بكسر العين، سميت بذلك لتساوي الشريكين في المال والتصرف؛ كالفارسين إذا سويا بين فرسيهما وتساويا في السير فكان عنانا فرسيهما سواء، وذلك أن كل واحد من الشريكين يساوي الآخر في تقديمه ماله وعمله في الشركة. فحقيقة شركة العنان: أن يشترك شخصان فأكثر بماليهما؛ بحيث يصيران مالاً واحدًا يعملان فيه بيديهما، أو يعمل فيه أحدهما ويكون له من الربح أكثر من نصيب الآخر. وشركة العنان بهذا الاعتبار المذكور جائزة بالإجماع؛ كما حكاه ابن المنذر ﵀، وإنما اختلف في بعض شروطها. وينفذ تصرف كل من الشريكين في مال الشركة بحكم الملك في نصيبه والوكالة في نصيب شريكه؛ لأن لفظ يغني عن الإذن من كل منهما للآخر. واتفقوا على أنه يجوز أن يكون رأس مال الشركة من النقدين المضروبين؛ لأن الناس يشتركون بهما من زمن النبي ﷺ إلى يومنا هذا من غير نكير.

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