Majmu' al-FatawaIbn Taimiya

“If you sell fruit to your brother and a calamity strikes it, it is not lawful for you to take any of your brother’s money. On what grounds would any of you take his brother’s money without right?”

Reasoning by analogy also supports this view: the goods sold perished before the purchaser could take possession of them. This resembles the loss of the benefits of a leased property before the tenant can make use of them.

If it is objected, “This fruit perished after possession,” the response is that taking possession of fruit that has not fully ripened is comparable to taking possession of the benefits of a lease. The purpose is to harvest the fruit once it is fully ripe. Thus, if the purchaser stipulates taking possession of it after it has fully ripened, he bears the risk of its loss.

The jurists have differed over whether he may sell it before harvesting it. There are two opinions, both reported from Ahmad:

The first is that this is not permissible, because it amounts to selling purchased goods before taking possession of them. Had he taken possession of the fruit, he would bear the risk of its loss.

The second—and this is the correct view—is that selling it is permissible. He has taken possession in a manner that permits him to dispose of it, although not in a manner that transfers the risk of loss to him. This resembles taking possession of leased property: once the tenant takes possession of it, he may dispose of its benefits, even though the lessor bears the loss if the leased property perishes.

However, the jurists have differed over whether he may sublet the property for more than he rented it for. There are three opinions, all reported from Ahmad.

{إذَا بِعْت مِنْ أَخِيك ثَمَرَةً فَأَصَابَتْهَا جَائِحَةٌ فَلَا يَحِلُّ لَك أَنْ تَأْخُذَ مِنْ مَالِ أَخِيك شَيْئًا. بِمَ يَأْخُذُ أَحَدُكُمْ مَالَ أَخِيهِ بِغَيْرِ حَقٍّ؟} . وَالِاعْتِبَارُ يُؤَيِّدُ هَذَا الْقَوْلَ فَإِنَّ الْمَبِيع تَلِفَ قَبْلَ تَمَكُّنِ الْمُشْتَرِي مِنْ قَبْضِهِ فَأَشْبَهَ مَا لَوْ تَلِفَتْ مَنَافِعُ الْعَيْنِ الْمُؤَجَّرَةِ قَبْلَ التَّمَكُّنِ مِنْ اسْتِيفَائِهَا. فَإِذَا قِيلَ: هَذِهِ الثَّمَرَةُ تَلِفَتْ بَعْدَ الْقَبْضِ قَبْلَ قَبْضِ الثَّمَرَةِ الَّتِي لَمْ يَكْمُلْ صَلَاحُهَا مِنْ جِنْسِ قَبْضِ الْمَنَافِعِ؛ فَإِنَّ الْمَقْصُودَ إنَّمَا هُوَ جِذَاذُهَا بَعْدَ كَمَالِ الصَّلَاحِ؛ وَلِهَذَا إذَا شَرَطَ الْمُشْتَرِي فِي قَبْضِهَا بَعْدَ كَمَالِ الصَّلَاحِ كَانَتْ مِنْ ضَمَانِهِ. وَقَدْ تَنَازَعَ الْفُقَهَاء هَلْ يَجُوزُ لَهُ أَنْ يَبِيعَهَا قَبْلَ الْجِذَاذِ؟ عَلَى قَوْلَيْنِ هُمَا رِوَايَتَانِ عَنْ أَحْمَدَ: أَحَدُهُمَا: لَا يَجُوزُ؛ لِأَنَّهُ بَيْعٌ لِلْمَبِيعِ قَبْلَ قَبْضِهِ إذْ لَوْ كَانَتْ مَقْبُوضَةً لَكَانَتْ مِنْ ضَمَانِهِ. وَالثَّانِي: يَجُوزُ بَيْعُهَا وَهُوَ الصَّحِيحُ؛ لِأَنَّهُ قَبَضَهَا الْقَبْضَ الْمُبِيحَ لِلتَّصَرُّفِ وَإِنْ لَمْ يَقْبِضْهَا الْقَبْضَ النَّاقِلَ لِلضَّمَانِ كَقَبْضِ الْعَيْنِ الْمُؤَجَّرَةِ فَإِنَّهُ إذَا قَبَضَهَا جَازَ لَهُ التَّصَرُّفُ فِي الْمَنَافِعِ وَإِنْ كَانَتْ إذَا تَلِفَتْ تَكُونُ مِنْ ضَمَانِ الْمُؤَجِّرِ؛ لَكِنْ تَنَازَعَ الْفُقَهَاءُ: هَلْ لَهُ أَنْ يُؤَجِّرَهَا بِأَكْثَرِ مِمَّا اسْتَأْجَرَهَا بِهِ؟ عَلَى ثَلَاثَةِ أَقْوَالٍ هِيَ ثَلَاثُ رِوَايَاتٍ عَنْ أَحْمَدَ.

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