Manhaj al-Salikin wa Tawdih al-Fiqh fi al-DinAbd al-Rahman al-Sadi’

400—Except where the work under a hire contract cannot be completed, in which case the compensation is apportioned.

401—It is narrated from Abū Hurayrah, traced back to the Prophet1: “Allah Most High said: ‘There are three whose adversary I shall be on the Day of Resurrection: a man who made a covenant in My name and then broke it; a man who sold a free person and consumed the proceeds; and a man who hired a laborer, received the full benefit of his labor, and did not pay him his wages.’” Narrated by Muslim2.

402—A reward contract is broader in scope than a hire contract because it is permissible for acts of devotion, because the work involved may be specified or unspecified3, and because it is a revocable contract, unlike a hire contract4.

403—A leased asset may be subleased to someone5 who takes the lessee’s place, provided that his use is no more damaging.

404—Neither contract entails liability in the absence of wrongful conduct or negligence6.

(1) In B and T: “He said: The Messenger of Allah (peace and blessings be upon him) said…” (2) Recorded by al-Bukhārī, 4/417. The author followed Ibn Hajar in *Bulūgh al-Marām* by attributing it to Muslim, but I could not find it in Muslim. (3) In B and T: “or unspecified.” (4) A hire contract is binding. (5) In B and T: *alā man* (“to one who”). (6) The shaykh held that when a hired worker crafts or transports something for another person and the item is subsequently lost through no wrongful conduct or negligence on the worker’s part, he is entitled to remuneration commensurate with the work he performed, even if he did not deliver the item to its owner. *Al-Mukhtārāt al-Jaliyya*, p. 89.
٤٠٠- إلا إذا تعذر العمل في الإجارة، فإنه يتقسط العوض. ٤٠١- وَعَنْ أَبِي هُرَيْرَةِ مَرْفُوعًا١: "قَالَ اَللَّهُ تَعَالَى: ثَلَاثَةٌ أَنَا خَصْمُهُمْ يَوْمَ اَلْقِيَامَةِ: رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ، وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ، وَرَجُلٌ اِسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ وَلَمْ يُعْطِهِ أَجْرَهُ" رَوَاهُ مُسْلِمٌ٢. ٤٠٢- وَالْجَعَالَةُ أَوْسَعُ مِنْ اَلْإِجَارَةِ؛ لِأَنَّهَا تَجُوزُ عَلَى أَعْمَالِ القُرب، وَلِأَنَّ اَلْعَمَلَ فِيهَا يَكُونُ مَعْلُومًا وَمَجْهُولاً٣، وَلِأَنَّهَا عَقْدٌ جَائِزٌ، بِخِلَافِ اَلْإِجَارَةِ٤. ٤٠٣- وَتَجُوزُ إِجَارَةُ اَلْعَيْنِ اَلْمُؤَجَّرَةِ لِمَن٥ يَقُومُ مَقَامَهُ، لَا بِأَكْثَرَ مِنْهُ ضَرَرًا. ٤٠٤- وَلَا ضَمَانَ فِيهِمَا، بِدُونِ تعدٍّ وَلَا تَفْرِيطٍ٦.
١ في " ب، ط": قال: قال رسول الله ﷺ. ٢ أخرجه البخاري "٤١٧/٤"، وقد تابعَ المصنفُ ابنَ حجر في "بلوغ المرام" حيث عزاه لمسلم، ولم أجده في مسلم. ٣ في "ب، ط": "أو مجهولا". ٤ فالإجارة عقد لازم. ٥ في "ب، ط": "على من". ٦- قرر الشيخ أن الأجير إذا عمل لغيره عملا بصناعة أو حمل شيء، ثم تلف ذلك المصنوع أو المحمول بغير تفريط وتعدٍّ من الأجير، أن له من الأجر بقدر عمله، ولو لم يسلمه إلى ربه. "المختارات الجلية، ص: ٨٩".

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