Majmu' al-FatawaIbn Taimiya

a wet nurse. Hiring a wet nurse is permissible according to the Quran, the Sunnah, and scholarly consensus. Since milk is produced gradually, it may validly be the subject of a hiring contract, just as the use of property may, even though milk is a tangible substance. Thus, an owner may lease livestock for their milk. Leasing an orchard to someone who obtains its yield through his own labour belongs to this category, not to that of a purchase.

If it is objected, “This involves uncertainty,” the answer is: “It is like the uncertainty involved in leasing land.” Someone who leases land to cultivate it seeks its crops, which may or may not materialize. It is established that, after the death of Usayd ibn Hudayr, ʿUmar ibn al-Khattāb leased out his orchard for three years, collected the rent, and used it to discharge his debt. None of the Companions objected to this.

Furthermore, when the Muslims conquered land by force, ʿUmar handed it over to them, including its date palms and grapevines, for cultivation in return for the land tax. Most scholars regard this as a lease.

He was asked about orchard leases: when the lessees heard that the forsaken enemy was approaching, they entered the city, whose gates were then shut. They no longer had any access to the orchards, and their crops and produce were plundered. Were they entitled to a reduction in the rent on account of this loss?

الظِّئْرِ. وَاسْتِئْجَارُ الظِّئْرِ جَائِزٌ بِالْكِتَابِ وَالسُّنَّةِ وَالْإِجْمَاعِ. وَاللَّبَنُ لَمَّا كَانَ يَحْدُثُ شَيْئًا بَعْدَ شَيْءٍ صَحَّ عَقْدُ الْإِجَارَةِ عَلَيْهِ كَمَا يَصِحُّ عَلَى الْمَنَافِعِ وَإِنْ كَانَتْ أَعْيَانًا وَلِهَذَا يَجُوزُ لِلْمَالِكِ إجَارَةُ الْمَاشِيَةِ لِلَبَنِهَا. فَإِجَارَةُ الْبُسْتَانِ لِمَنْ يَسْتَغِلُّهُ بِعَمَلِهِ هُوَ مِنْ هَذَا الْبَابِ لَيْسَ هُوَ مِنْ بَابِ الشِّرَاءِ. وَإِذَا قِيلَ: إنَّ فِي ذَلِكَ غَرَرًا. قِيلَ: هُوَ كَالْغَرَرِ فِي الْإِجَارَةِ؛ فَإِنَّهُ إذَا اسْتَأْجَرَ أَرْضًا لِيَزْرَعَهَا فَإِنَّمَا مَقْصُودُهُ الزَّرْعُ وَقَدْ يَحْصُلُ وَقَدْ لَا يَحْصُلُ وَقَدْ ثَبَتَ عَنْ عُمَرُ بْنُ الْخَطَّابِ أَنَّهُ ضَمِنَ حَدِيقَةَ أسيد ابْنِ حضير بَعْدَ مَوْتِهِ ثَلَاثَ سِنِينَ وَأَخَذَ الضَّمَانَ فَصَرَفَهُ فِي دَيْنِهِ وَلَمْ يُنْكِرْ ذَلِكَ عَلَيْهِ أَحَدٌ مِنْ الصَّحَابَةِ. وَأَيْضًا: فَإِنَّ أَرْضَ الْعَنْوَةِ لَمَّا فَتَحَهَا الْمُسْلِمُونَ دَفَعَهَا عُمَرَ إلَيْهِمْ وَفِيهَا النَّخِيلُ وَالْأَعْنَابُ لِمَنْ يَعْمَلُ عَلَيْهَا بِالْخَرَاجِ وَهَذِهِ إجَارَةٌ عِنْدَ أَكْثَرِ الْعُلَمَاءِ. وَسُئِلَ: عَنْ ضَمَانِ بَسَاتِينِ وَأَنَّهُمْ لَمَّا سَمِعُوا بِقُدُومِ الْعَدُوِّ الْمَخْذُولِ دَخَلُوا إلَى الْمَدِينَةِ وَغُلِّقَتْ أَبْوَابُ الْمَدِينَةِ وَلَمْ يَبْقَ لَهُمْ سَبِيلٌ إلَى الْبَسَاتِينِ وَنُهِبَ زَرْعُهُمْ وَغَلَّتُهُمْ. فَهَلْ لَهُمْ الْإِجَاحَةُ فِي ذَلِكَ؟ .

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