Majmu' al-FatawaIbn Taimiya

from its actual strength, such that those to whom its basis becomes clear may affirm it with certainty. Remitting the price of produce lost to calamities falls into this category. It is established by an explicit text, by longstanding practice from which no Companion or Successor is known to have dissented, by clear analogy, and by established principles. Indeed, careful consideration reveals that no scholar truly opposes this hadith.

This is because accepting it has been the position of the scholars of Medina, both earlier and later, and their practice has followed it from the time of the Messenger of Allah (peace and blessings be upon him) until the time of Mālik and others. It is well known as the position of their scholars, such as al-Qāsim ibn Muhammad, Yahyā ibn Saʿīd the judge, Mālik, and his followers. It is also the position of the jurists versed in hadith, such as Imam Ahmad and his followers, Abū ʿUbayd, and al-Shāfiʿī in his earlier position.

As for his later position, he made accepting it conditional upon its authenticity being established, because he was unaware that it was authentic. He said (may Allah be pleased with him):

“It has not been established to my satisfaction that the Messenger of Allah (peace and blessings be upon him) ordered the remission of the price of produce lost to calamities. Were it established, I would not depart from it. Were I to hold that such losses warrant remission, I would apply it to losses both small and large.”

He thus explained that he refrained from affirming it categorically only because he was unaware of its authenticity. He made accepting it conditional upon its being established, saying:

“Were it established, I would not depart from it.”

The hadith is established as authentic among hadith scholars. None of them has impugned it; rather, they have declared it authentic and transmitted it in the collections of authentic hadith and the Sunan collections. It was narrated by Muslim, Abū Dāwūd, Ibn Mājah, and Imam Ahmad. Thus, the obligation to accept it becomes clear

مِنْ قُوَّتِهِ فِي نَفْسِ الْأَمْرِ حَتَّى يَقْطَعَ بِهِ مَنْ ظَهَرَ لَهُ مُدْرَكُهُ. وَوَضْعُ الْجَوَائِحِ مِنْ هَذَا الْبَابِ فَإِنَّهَا ثَابِتَةٌ بِالنَّصِّ وَبِالْعَمَلِ الْقَدِيمِ الَّذِي لَمْ يُعْلَمْ فِيهِ مُخَالِفٌ مِنْ الصَّحَابَةِ وَالتَّابِعَيْنِ وَبِالْقِيَاسِ الْجَلِيِّ وَالْقَوَاعِدِ الْمُقَرَّرَةِ؛ بَلْ عِنْدَ التَّأَمُّلِ الصَّحِيحِ لَيْسَ فِي الْعُلَمَاءِ مَنْ يُخَالِفُ هَذَا الْحَدِيثَ عَلَى التَّحْقِيقِ. وَذَلِكَ أَنَّ الْقَوْلَ بِهِ هُوَ مَذْهَبُ أَهْلِ الْمَدِينَةِ قَدِيمًا وَحَدِيثًا وَعَلَيْهِ الْعَمَلُ عِنْدَهُمْ مِنْ لَدُنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إلَى زَمَنِ مَالِكٍ وَغَيْرِهِ وَهُوَ مَشْهُورٌ عَنْ عُلَمَائِهِمْ: كَالْقَاسِمِ بْنِ مُحَمَّدٍ وَيَحْيَى بْنِ سَعِيدٍ الْقَاضِي وَمَالِكٍ وَأَصْحَابِهِ وَهُوَ مَذْهَبُ فُقَهَاءِ الْحَدِيثِ: كَالْإِمَامِ أَحْمَدَ وَأَصْحَابِهِ وَأَبِي عُبَيْدٍ وَالشَّافِعِيِّ فِي قَوْلِهِ الْقَدِيمِ. وَأَمَّا فِي الْقَوْلِ الْجَدِيدِ فَإِنَّهُ عَلَّقَ الْقَوْلَ بِهِ عَلَى ثُبُوتِهِ؛ لِأَنَّهُ لَمْ يَعْلَمْ صِحَّتَهُ فَقَالَ رَضِيَ اللَّهُ عَنْهُ لَمْ يَثْبُتْ عِنْدِي أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَ بِوَضْعِ الْجَوَائِحِ وَلَوْ ثَبَتَ لَمْ أَعُدَّهُ وَلَوْ كُنْت قَائِلًا بِوَضْعِهَا لَوَضَعْتهَا فِي الْقَلِيلِ وَالْكَثِيرِ. فَقَدْ أَخْبَرَ أَنَّهُ إنَّمَا لَمْ يَجْزِمْ بِهِ؛ لِأَنَّهُ لَمْ يَعْلَمْ صِحَّتَهُ. وَعَلَّقَ الْقَوْلَ بِهِ عَلَى ثُبُوتِهِ فَقَالَ: لَوْ ثَبَتَ لَمْ أَعُدَّهُ. وَالْحَدِيثُ ثَابِتٌ عِنْدَ أَهْلِ الْحَدِيثِ لَمْ يَقْدَحْ فِيهِ أَحَدٌ مِنْ عُلَمَاءِ الْحَدِيثِ؛ بَلْ صَحَّحُوهُ وَرَوَوْهُ فِي الصِّحَاحِ وَالسُّنَنِ رَوَاهُ مُسْلِمٌ وَأَبُو دَاوُد وَابْنُ مَاجَه وَالْإِمَامُ أَحْمَدُ. فَظَهَرَ وُجُوبُ الْقَوْلِ بِهِ

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