Majmu' al-FatawaIbn Taimiya

The second ground is that this arrangement does not fall within the Prophet’s prohibition, peace and blessings be upon him, for the landowner has not sold his fruit without any payment at all. The two arrangements differ in several respects:

First, leasing the land is permissible, whereas purchasing the crop before its grain has hardened, on condition that it remain standing, is not permissible. The same distinction therefore applies to trees.

Second, the seller is responsible for watering and whatever else the fruit requires until it is fully ripe; none of this is incumbent upon the purchaser. By contrast, the orchard contractor or lessee undertakes the watering and work until the fruit and crops are produced. Purchasing fruit is purchasing the grapes and fresh dates themselves, with the seller responsible for completing the work until they ripen. This differs from the case of someone entrusted with an orchard who tends it himself.

Third, if someone hands over an orchard to another person to tend in return for half its fruit and crops, this constitutes a fruit-sharing and crop-sharing arrangement. The worker thus becomes entitled to half the fruit and crops through his labour; this is not a purchase of grain and fruit.

Fourth, if someone lends his land to another person to cultivate, or gives him his tree to benefit from its yield and then return it to him, this constitutes a loan for use, not a gift of the property itself.

Fifth, the fruit of trees forms part of an endowment’s yield, like the benefit derived from land and the milk of

وَالْمَأْخَذُ الثَّانِي: أَنَّ هَذِهِ الصُّورَةَ لَمْ تَدْخُلْ فِي نَهْيِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِنَّ رَبَّ الْأَرْضِ لَمْ يَبِعْ ثَمَرَهُ بِلَا أَجْرٍ أَصْلًا وَالْفَرْقُ بَيْنَهُمَا مِنْ وُجُوهٍ: أَحَدُهُمَا: أَنَّهُ لَوْ اسْتَأْجَرَ الْأَرْضَ جَازَ وَلَوْ اشْتَرَى الزَّرْعَ قَبْلَ اشْتِدَادِ الْحَبِّ بِشَرْطِ الْبَقَاءِ لَمْ يَجُزْ فَكَذَلِكَ يُفَرَّقُ فِي الشَّجَرِ. الثَّانِي: أَنَّ الْبَائِعَ عَلَيْهِ السَّقْيُ وَغَيْرُهُ مِمَّا فِيهِ صَلَاحُ الثَّمَرَةِ حَتَّى يَكْمُلَ صَلَاحُهَا وَلَيْسَ عَلَى الْمُشْتَرِي شَيْءٌ مِنْ ذَلِكَ. وَأَمَّا الضَّامِنُ وَالْمُسْتَأْجِرُ فَإِنَّهُ هُوَ الَّذِي يَقُومُ بِالسَّقْيِ وَالْعَمَلِ حَتَّى تَحْصُلَ الثَّمَرَةُ وَالزَّرْعُ فَاشْتِرَاءُ الثَّمَرَةِ اشْتِرَاءٌ لِلْعِنَبِ وَالرُّطَبِ فَإِنَّ الْبَائِعَ عَلَيْهِ تَمَامُ الْعَمَلِ حَتَّى يَصْلُحَ؛ بِخِلَافِ مَنْ دَفَعَ إلَيْهِ الْحَدِيقَةَ وَكَانَ هُوَ الْقَائِمَ عَلَيْهَا. الثَّالِثُ: أَنَّهُ لَوْ دَفَعَ الْبُسْتَانَ إلَى مَنْ يَعْمَلُ عَلَيْهِ بِنِصْفِ ثَمَرِهِ وَزَرْعِهِ كَانَ هَذَا مُسَاقَاةً وَمُزَارَعَةً فَاسْتَحَقَّ نِصْفَ الثَّمَرِ وَالزَّرْعِ بِعَمَلِهِ وَلَيْسَ هَذَا اشْتِرَاءً لِلْحَبِّ وَالثَّمَرَةِ. الرَّابِعُ: أَنَّهُ لَوْ أَعَارَ أَرْضَهُ لِمَنْ يَزْرَعُهَا أَوْ أَعْطَى شَجَرَتَهُ لِمَنْ يَسْتَغِلُّهَا ثُمَّ يَدْفَعُهَا إلَيْهِ كَانَ هَذَا مِنْ جِنْسِ الْعَارِيَةِ؛ لَا مِنْ جِنْسِ هِبَةِ الْأَعْيَانِ. الْخَامِسُ: أَنَّ ثَمَرَةَ الشَّجَرِ مِنْ مُغَلِّ الْوَقْفِ كَمَنْفَعَةِ الْأَرْضِ وَلَبَنِ

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