al-watan (homeland): they departed either out of fear or because of drought. The verbs jalawtuhu and ajlaytuhu (“I expelled him”) can function both intransitively and transitively.
– yaʿtamilūhā: it is said, iʿtamala al-rajul, meaning that a man performed work that concerns him personally. Here it means that they should labor in the land in a way that builds and repairs it.

Lessons derived from the ḥadith

1. Musāqāt (crop-sharing) and muzāraʿah (share-cropping) are permissible when the worker receives a known, undivided fraction of whatever grain or fruit the land yields. Al-Ṭībī said, “I have not seen anyone among the scholars who absolutely banned musāqāt except Abū Ḥanīfah.” What proves its permissibility is the nearly mass-transmitted report that the Prophet ﷺ contracted a musāqāt arrangement with the people of Khaybar over their date-palms on that basis.
   As for muzāraʿah, we deem it lawful when it accompanies musāqāt, on the strength of the Ḥadith of Khaybar; practiced on its own, however, it is not allowed because of the ḥadith of Rāfiʿ ibn Khadīj in which the Prophet ﷺ forbade it. Imām Mālik and Abū Ḥanīfah likewise prohibited it outright. Most scholars from the Companions, the Successors, and the majority of ḥadith specialists nevertheless hold it to be unconditionally permissible, taking the ḥadith at its apparent meaning.
2. The outward sense of the ḥadith indicates that, in muzāraʿah, it is not a condition that the seed be supplied by the landowner. Ibn al-Qayyim will address this point shortly, and his view—opposite to the well-known position in our school that requires it—is the correct one.
3. Once the worker’s share is specified, there is no need to state the land- or tree-owner’s share, since all yield is confined to the two parties.
4. It is permissible to combine musāqāt and muzāraʿah in a single orchard: the caretaker may receive a fixed share of the fruit for tending the trees and a fixed share of the grain for cultivating the land.
5. It is lawful to engage non-Muslims in farming, trade, construction contracts, craftsmanship, and similar forms of business dealings.
6. The plain wording of the ḥadith suggests that specifying the exact duration of a musāqāt or muzāraʿah contract is not a prerequisite.