Majmu' al-Fatawa - Ibn Taimiya - (30/162)

Majmu' al-FatawaIbn Taimiya

He—may Allah have mercy on him—was asked:

A man owns a property whose fair rent is five dirhams. He gives the tenants money to help them financially, and they pay a higher rent. Is this permissible or not?

He replied:

If he lends someone ten dirhams on condition that he rent his shop from him for more than the fair rent, this is impermissible by Muslim consensus. Indeed, even if this were arranged between them without a stipulation, it would be invalid and forbidden according to most scholars.

(As authentically reported from the Prophet, may Allah bless him and grant him peace, he said:

“It is not lawful to combine a loan with a sale, to impose two conditions in a sale, to make a profit from something for which one has not assumed liability, or to sell what one does not have.”

Al-Tirmidhī said: “This is an authentic hadith.”) (*)

The Prophet, may Allah bless him and grant him peace, thus forbade selling to someone while also lending to him, because the borrower would favour the lender in the sale on account of the loan. How much more objectionable, then, if he stipulates, along with the loan, that the borrower rent from him and favour him, when he has nothing! If the debtor is in hardship, he must be given time until he is able to pay.

Allah Most High says:

“O you who believe, fear Allah and give up what remains of interest, if you are believers.”

“If you do not, then be warned of war from Allah and His Messenger. But if you repent, you may retain your principal, neither wronging nor being wronged.”

“If the debtor is in hardship, then grant him time until he is able to pay; and for you to

(*) Shaykh Nāsir ibn Hamad al-Fahd stated (p. 225): It appears that the word “hadith” was omitted before “sahīh” (authentic), so that the phrase should read, “as established in the authentic hadith.” The customary expression “as established in al-Sahīh” refers to reports found in either of the two Sahīh collections, those of al-Bukhārī and Muslim, whereas this hadith appears in neither. After quoting the hadith, the Shaykh—may Allah have mercy on him—mentioned that al-Tirmidhī recorded it. Alternatively, by “al-Sahīh,” the Shaykh may have intended the usage of some scholars who also apply this designation to the Sunan collections, provided the hadith in question is not defective. Allah Most High knows best.

وَسُئِلَ - رَحِمَهُ اللَّهُ -: عَنْ رَجُلٍ لَهُ مِلْكٌ يَسْتَحِقُّ كِرَاهُ خَمْسَةَ دَرَاهِمَ يُعْطِي الْمُكْتِرَيْنِ دَرَاهِمَ تَقْوِيَةً وَيَزِيدُونَ فِي الْكَرْيِ. هَلْ يَجُوزُ ذَلِكَ؟ أَمْ لَا؟. فَأَجَابَ: إذَا أَقَرَضَهُ عَشْرَةً عَلَى أَنْ يَكْتَرِيَ مِنْهُ حَانُوتَهُ بِأُجْرَةِ أَكْثَرِ مِنْ الْمِثْلِ. لَمْ يَجُزْ هَذَا بِاتِّفَاقِ الْمُسْلِمِينَ؛ بَلْ لَوْ قَرَّرَ بَيْنَهُمَا مِنْ غَيْرِ شَرْطٍ كَانَ ذَلِكَ بَاطِلًا مَنْهِيًّا عَنْهُ عِنْدَ أَكْثَرِ الْعُلَمَاءِ. (كَمَا ثَبَتَ فِي الصَّحِيحِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: {لَا يَحِلُّ سَلَفٌ وَبَيْعٌ وَلَا شَرْطَانِ فِي بَيْعِ وَلَا رِبْحِ مَا لَمْ يُضْمَنْ وَلَا بَيْعُ مَا لَيْسَ عِنْدَك} قَالَ التِّرْمِذِيُّ: حَدِيثٌ صَحِيحٌ) (*) . فَنَهَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَبِيعَهُ وَيُقْرِضَهُ؛ لِأَنَّهُ يُحَابِيهِ فِي الْبَيْعِ لِأَجْلِ الْقَرْضِ فَكَيْفَ إذَا شَارَطَهُ مَعَ الْقَرْضِ أَنْ يَسْتَأْجِرَ وَيُحَابِيَهُ وَلَيْسَ عِنْدَهُ وَإِنْ كَانَ الْغَرِيمُ مُعْسِرًا أُنْظِرَ إلَى مَيْسَرَةٍ. قَالَ اللَّهُ تَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إنْ كُنْتُمْ مُؤْمِنِينَ} {فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ وَإِنْ تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ} {وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إلَى مَيْسَرَةٍ وَأَنْ

(*) قال الشيخ ناصر بن حمد الفهد (ص ٢٢٥): يبدو أنه سقط لفظ (الحديث) قبل قوله (الصحيح)، فتكون العبارة (كما ثبت في الحديث الصحيح)، لأنه قد جرت العادة على أن يقال (ثبت في الصحيح) لما ثبت في أحد الصحيحين: البخاري، ومسلم، وهذا الحديث ليس فيهما، وقد ذكر الشيخ رحمه الله بعد متن الحديث تخريج الترمذي له، إلا أن يكون الشيخ أراد بقوله (الصحيح) ما عليه بعض أهل العلم من إطلاق (الصحيح) على كتب السنن أيضاً إذا لم يكن الحديث فيها معلاً، والله تعالى أعلم.