Majmu' al-FatawaIbn Taimiya

may exceed its value in summer, or vice versa. Someone who rents it for a year accepts paying more during certain parts of the rental period in view of its higher value at other times. No one may therefore outbid him because the rental value of those premises has risen. If the lease were to terminate during part of that period, the amount would be apportioned according to the respective rental values, not merely the lengths of time involved.

Thus, one asks: “What is its rental value during the summer?” The rent is then apportioned according to its value at each time, with each period assigned a share of the rent proportionate to its rental value.

The trustee must act in the endowment’s best interests when leasing the premises, whether yearly, monthly or daily. If its interests are best served by leasing them day by day, so that at the end of each day the tenant may vacate and the landlord may require him to do so, he should adopt that arrangement. If its interests are best served by a monthly lease, so that at the beginning of each month the tenant may vacate and the landlord may require him to do so, he should adopt that arrangement. But if a yearly lease serves its interests, he has fulfilled his duty and may not evict the tenant before the lease expires merely to obtain a higher rent.

As for the distinction drawn by some later jurists among the followers of al-Shāfiʿī and Imam Ahmad between an increase amounting to one-third and one amounting to less, this is an innovated opinion with no basis in the teachings of any of the imams—neither al-Shāfiʿī nor Ahmad nor anyone else—whether concerning endowments or other property.

أَكْثَرَ مِنْ قِيمَتِهَا فِي الصَّيْفِ وَبِالْعَكْسِ. وَمَنْ اسْتَأْجَرَهُ حَوْلًا فَإِنَّهُ يَحْتَمِلُ الزِّيَادَةَ فِي زَمَانِ بَعْضِ الْكَرْيِ لِأَجْلِ مَا يَحْصُلُ مِنْ ارْتِفَاعِهِ فِي الزَّمَانِ الْآخَرِ فَلَيْسَ لِأَحَدِ أَنْ يَزِيدَ عَلَيْهِ مِنْ ارْتِفَاعِ سِعْرِ ذَلِكَ الْمَكَانِ وَلَوْ قَدَّرَ أَنَّ الْإِجَارَةَ انْفَسَخَتْ فِي بَعْضِ الْأَزْمِنَةِ لَبُسِطَتْ الْقِيمَةُ فِي مِثْلِ ذَلِكَ بِالْقِيمَةِ لَا بِأَجْزَاءِ الزَّمَانِ. فَيُقَالُ: كَمْ قِيمَتُهُ فِي وَقْتِ الصَّيْفِ؟ وَيَقْسِمُ الْأُجْرَةَ عَلَى وَقْتِ الْقِيمَةِ وَيَحْسِبُ لِكُلِّ زَمَانٍ مِنْ الْأُجْرَةِ بِقَدْرِ قِيمَتِهِ. وَالْوَاجِبُ عَلَى النَّاظِرِ أَنْ يَفْعَلَ مَصْلَحَةَ الْوَقْفِ فِي إجَارَةِ الْمَكَانِ مُسَانَهَةً أَوْ مُشَاهَرَةً أَوْ موايمة. فَإِنْ كَانَتْ الْمَصْلَحَةُ أَنْ يُؤَجِّرَهُ يَوْمًا فَيَوْمًا وَكُلَّمَا مَضَى يَوْمٌ تَمَكَّنَ الْمُسْتَأْجِرُ مِنْ الْإِخْلَاءِ وَالْمُؤَجَّرُ مِنْ أَمْرِهِ بِهِ فَعَلَ ذَلِكَ. وَإِنْ كَانَتْ الْمَصْلَحَةُ أَنْ يُؤَجِّرَهُ مُشَاهَرَةً وَعِنْدَ رَأْسِ الشَّهْرِ يَتَمَكَّنُ الْمُسْتَأْجِرُ مِنْ الْإِخْلَاءِ وَالْمُؤَجِّرُ مِنْ أَمْرِهِ بِهِ فَعَلَ ذَلِكَ. وَأَمَّا إنْ كَانَتْ الْمَصْلَحَةُ مُسَانَهَةً فَقَدْ فَعَلَ مَا عَلَيْهِ وَلَيْسَ لَهُ أَنْ يُخْرِجَهُ قَبْلَ انْقِضَاءِ مُدَّةِ الْإِجَارَةِ؛ لِأَجْلِ الزِّيَادَةِ. وَمَا ذَكَرَهُ بَعْضُ مُتَأَخِّرِي الْفُقَهَاءِ مِنْ أَصْحَابِ الشَّافِعِيِّ وَالْإِمَامِ أَحْمَد مِنْ التَّفْرِيقِ بَيْنَ أَنْ تَكُونَ الزِّيَادَةُ بِقَدْرِ الثُّلُثِ أَوْ أَقَلَّ فَهُوَ قَوْلٌ مُبْتَدَعٌ لَا أَصْلَ لَهُ عَنْ أَحَدٍ مِنْ الْأَئِمَّةِ؛ لَا الشَّافِعِيِّ وَلَا أَحْمَد وَلَا غَيْرِهِمَا؛ لَا فِي الْوَقْفِ وَلَا فِي غَيْرِهِ.

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