5605 - حَدَّثَنَا ابْنُ أَبِي دَاوُدَ ، قَالَ : ثَنَا الْوَهْبِيُّ قَالَ : أَخْبَرَنَا ابْنُ إِسْحَاقَ ، فَذَكَرَ بِإِسْنَادِهِ مِثْلَهُ ، غَيْرَ أَنَّهُ قَالَ : ثُمَّ قَالَ : الْوَسْقِ وَالْوَسْقَيْنِ وَالثَّلَاثَةِ وَالْأَرْبَعَةِ وَلَمْ يَذْكُرْ قَوْلَهُ : " فِي كُلِّ عَشَرَةٍ " . قَالَ أَبُو جَعْفَرٍ : فَقَدْ جَاءَتْ هَذِهِ الْآثَارُ عَنْ رَسُولِ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - وَتَوَاتَرَتْ فِي الرُّخْصَةِ فِي بَيْعِ الْعَرَايَا وَقَبِلَهَا أَهْلُ الْعِلْمِ جَمِيعًا ، وَلَمْ يَخْتَلِفُوا فِي صِحَّةِ مَجِيئِهَا ، وَتَنَازَعُوا فِي تَأْوِيلِهَا . فَقَالَ قَوْمٌ : الْعَرَايَا أَنَّ الرَّجُلَ يَكُونُ لَهُ النَّخْلَةُ وَالنَّخْلَتَانِ ، فِي وَسَطِ النَّخْلِ الْكَثِيرِ ، لِرَجُلٍ آخَرَ . قَالُوا : وَقَدْ كَانَ أَهْلُ الْمَدِينَةِ ، إِذَا كَانَ وَقْتُ الثِّمَارِ ، خَرَجُوا بِأَهْلِيهِمْ إِلَى حَوَائِطِهِمْ ، فَيَجِيءُ صَاحِبُ النَّخْلَةِ أَوِ النَّخْلَتَيْنِ بِأَهْلِهِ ، فَيَضُرُّ ذَلِكَ بِأَهْلِ النَّخْلِ الْكَثِيرِ . فَرَخَّصَ رَسُولُ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - لِصَاحِبِ النَّخْلِ الْكَثِيرِ أَنْ يُعْطِيَ صَاحِبَ النَّخْلَةِ أَوِ النَّخْلَتَيْنِ خَرْصَ مَا لَهُ مِنْ ذَلِكَ تَمْرًا ، لِيَنْصَرِفَ هُوَ وَأَهْلُهُ عَنْهُ ، وَيَخْلُصَ تَمْرُ الْحَائِطِ كُلُّهُ لِصَاحِبِ النَّخْلِ الْكَثِيرِ ، فَيَكُونُ فِيهِ هُوَ وَأَهْلُهُ . وَقَدْ رُوِيَ هَذَا الْقَوْلُ عَنْ مَالِكِ بْنِ أَنَسٍ - رَحِمَهُ اللهُ - . وَكَانَ أَبُو حَنِيفَةَ - رَحِمَهُ اللهُ - يَقُولُ فِيمَا سَمِعْتُ أَحْمَدَ بْنَ أَبِي عِمْرَانَ ، يَذْكُرُ أَنَّهُ سَمِعَهُ مِنْ مُحَمَّدِ بْنِ سِمَاعَةَ ، عَنْ [4/31] أَبِي يُوسُفَ ، عَنْ أَبِي حَنِيفَةَ قَالَ : - مَعْنَى ذَلِكَ عِنْدَنَا - أَنْ يُعْرِيَ الرَّجُلُ الرَّجُلَ ثَمَرَ نَخْلَةٍ مِنْ نَخْلِهِ فَلَا يُسْلِمُ ذَلِكَ إِلَيْهِ حَتَّى يَبْدُوَ لَهُ ، فَرَخَّصَ لَهُ أَنْ يَحْبِسَ ذَلِكَ ، وَيُعْطِيَهُ مَكَانَهُ خَرْصَهُ تَمْرًا . وَكَانَ هَذَا التَّأْوِيلُ أَشْبَهَ وَأَوْلَى مِمَّا قَالَ مَالِكٌ ، لِأَنَّ الْعَرِيَّةَ إِنَّمَا هِيَ الْعَطِيَّةُ . أَلَا يَرَى إِلَى الَّذِي مَدَحَ الْأَنْصَارَ كَيْفَ مَدَحَهُمْ ، إِذْ يَقُولُ : بِسَنْهَاءٍ الْجَوَائِحِ أَيْ أَنَّهُمْ كَانُوا يُعْرُونَهَا فِي السِّنِينَ الْجَوَائِحِ . فَلَوْ كَانَتِ الْعَرِيَّةُ كَمَا ذَهَبَ إِلَيْهِ مَالِكٌ ، إِذًا لَمَا كَانُوا مَمْدُوحِينَ بِهَا ، إِذْ كَانُوا يُعْطُونَ كَمَا يُعْطُونَ ، وَلَكِنِ الْعَرِيَّةُ بِخِلَافِ مَا قَالَ . فَإِنْ قَالَ قَائِلٌ : فَقَدْ ذَكَرْتَ فِي حَدِيثِ زَيْدِ بْنِ ثَابِتٍ - رَضِيَ اللهُ تَعَالَى عَنْهُ - أَنَّ رَسُولَ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - نَهَى عَنْ بَيْعِ الثَّمَرِ بِالتَّمْرِ ، وَرَخَّصَ فِي الْعَرَايَا ، فَصَارَتِ الْعَرَايَا فِي هَذَا الْحَدِيثِ أَيْضًا هِيَ بَيْعُ ثَمَرٍ بِتَمْرٍ ، قِيلَ لَهُ : لَيْسَ فِي الْحَدِيثِ مِنْ ذَلِكَ شَيْءٌ ، إِنَّمَا فِيهِ ذِكْرُ الرُّخْصَةِ فِي الْعَرَايَا ، مَعَ ذِكْرِ النَّهْيِ عَنْ بَيْعِ الثَّمَرِ بِالتَّمْرِ ، وَقَدْ يُقْرَنُ الشَّيْءُ بِالشَّيْءِ وَحُكْمُهُمَا مُخْتَلِفٌ . فَإِنْ قَالَ قَائِلٌ : فَقَدْ ذَكَرَ التَّوْقِيفَ فِي حَدِيثِ أَبِي هُرَيْرَةَ - رَضِيَ اللهُ تَعَالَى عَنْهُ - عَلَى خَمْسَةِ أَوْسُقٍ ، وَفِي ذِكْرِهِ ذَلِكَ مَا يَنْفِي أَنْ يَكُونَ حُكْمُ مَا هُوَ أَكْثَرُ مِنْ ذَلِكَ ، كَحُكْمِهِ . قِيلَ لَهُ : مَا فِيهِ مَا يَنْفِي شَيْئًا مِمَّا ذَكَرْتُ ، وَإِنَّمَا يَكُونُ ذَلِكَ كَذَلِكَ ، لَوْ قَالَ رَسُولُ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - : " لَا يَكُونُ الْعَرِيَّةُ إِلَّا فِي خَمْسَةِ أَوْسُقٍ ، أَوْ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ " . فَإِذَا كَانَ الْحَدِيثُ إِنَّمَا فِيهِ أَنَّ رَسُولَ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - رَخَّصَ فِي بَيْعِ الْعَرَايَا فِي خَمْسَةِ أَوْسُقٍ ، أَوْ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ ، فَذَلِكَ يَحْتَمِلُ أَنْ يَكُونَ أَنَّ النَّبِيَّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - رَخَّصَ فِيهِ لِقَوْمٍ فِي عَرِيَّةٍ لَهُمْ هَذَا مِقْدَارُهَا . فَنَقَلَ أَبُو هُرَيْرَةَ - رَضِيَ اللهُ عَنْهُ - ذَلِكَ ، وَأَخْبَرَ بِالرُّخْصَةِ فِيمَا كَانَتْ ، وَلَا يَنْفِي ذَلِكَ أَنْ يَكُونَ تِلْكَ الرُّخْصَةُ جَارِيَةً فِيمَا هُوَ أَكْثَرُ مِنْ ذَلِكَ . فَإِنْ قَالَ قَائِلٌ : فَفِي حَدِيثِ عُمَرَ وَجَابِرٍ - رَضِيَ اللهُ عَنْهُمَا - " إِلَّا أَنَّهُ رَخَّصَ فِي الْعَرَايَا " فَصَارَ ذَلِكَ مُسْتَثْنًى مِنْ بَيْعِ الثَّمَرِ بِالتَّمْرِ . فَثَبَتَ بِذَلِكَ أَنَّهُ بَيْعُ ثَمَرٍ بِتَمْرٍ . قِيلَ لَهُ : قَدْ يَجُوزُ أَنْ يَكُونَ قَصَدَ بِذَلِكَ إِلَى الْمُعْرَى لَهُ فَرَخَّصَ لَهُ أَنْ يَأْخُذَ تَمْرًا بَدَلًا مِنْ تَمْرٍ فِي رُءُوسِ النَّخْلِ ؛ لِأَنَّهُ يَكُونُ بِذَلِكَ ، فِي مَعْنَى الْبَائِعِ ، وَذَلِكَ لَهُ حَلَالٌ ، فَيَكُونُ الِاسْتِثْنَاءُ لِهَذِهِ الْعِلَّةِ . وَفِي حَدِيثِ سَهْلِ بْنِ أَبِي حَثْمَةَ : " إِلَّا أَنَّهُ رَخَّصَ فِي بَيْعِ الْعَرِيَّةِ ، بِخَرْصِهَا تَمْرًا يَأْكُلُهَا أَهْلُهَا رُطَبًا " فَقَدْ ذَكَرَ لِلْعَرِيَّةِ أَهْلًا ، وَجَعَلَهُمْ يَأْكُلُونَهَا رُطَبًا ، وَلَا يَكُونُ ذَلِكَ إِلَّا وَمَلَكَهَا الَّذِينَ عَادَتْ إِلَيْهِمْ بِالْبَدَلِ الَّذِي أُخِذَ مِنْهُمْ ، فَذَلِكَ يُثْبِتُ قَوْلَ أَبِي حَنِيفَةَ . فَإِنْ قَالَ قَائِلٌ : لَوْ كَانَ تَأْوِيلُ هَذِهِ الْآثَارِ ، مَا ذَهَبَ إِلَيْهِ أَبُو حَنِيفَةَ - رَحْمَةُ اللهِ عَلَيْهِ - لَمَا كَانَ لِذِكْرِ الرُّخْصَةِ فِيهَا مَعْنًى . [4/32] قِيلَ لَهُ : بَلْ لَهُ مَعْنًى صَحِيحٌ ، وَلَكِنْ قَدِ اخْتَلَفَ فِيهِ مَا هُوَ . فَقَالَ عِيسَى بْنُ أَبَانَ : مَعْنَى الرُّخْصَةِ فِي ذَلِكَ ، أَنَّ الْأَمْوَالَ كُلَّهَا لَا يَمْلِكُ بِهَا إِبْدَالًا ، إِلَّا مَنْ كَانَ مَالِكَهَا ، لَا يَبِيعُ رَجُلٌ مَا لَا يَمْلِكُ بِبَدَلِهِ ، فَيَمْلِكُ ذَلِكَ الْبَدَلَ . وَإِنَّمَا يَمْلِكُ ذَلِكَ الْبَدَلَ إِذَا مَلَكَهُ ، بِصِحَّةِ مِلْكِهِ لِلشَّيْءِ الَّذِي هُوَ بَدَلٌ مِنْهُ . قَالَ : فَالْمُعْرَى ، لَمْ يَكُنْ مَلَكَ الْعَرِيَّةَ ، لِأَنَّهُ لَمْ يَكُنْ قَبَضَهَا ، وَالتَّمْرُ الَّذِي يَأْخُذُهُ بَدَلًا مِنْهَا ، قَدْ جُعِلَ طَيِّبًا لَهُ فِي هَذَا الْحَدِيثِ ، وَهُوَ بَدَلٌ مِنْ رُطَبٍ لَمْ يَكُنْ مَلَكَهُ . قَالَ : فَهَذَا هُوَ الَّذِي قَصَدَ بِالرُّخْصَةِ إِلَيْهِ . وَقَالَ غَيْرُهُ : الرُّخْصَةُ أَنَّ الرَّجُلَ إِذَا أَعْرَى الرَّجُلَ الشَّيْءَ مِنْ ثَمَرِهِ ، وَقَدْ وَعَدَهُ أَنْ يُسَلِّمَهُ إِلَيْهِ لِيَمْلِكَهُ الْمُسَلَّمُ إِلَيْهِ بِقَبْضِهِ إِيَّاهُ ، وَعَلَى الرَّجُلِ فِي دِينِهِ أَنْ يَفِيَ بِوَعْدِهِ ، وَإِنْ كَانَ غَيْرَ مَأْخُوذٍ بِهِ فِي الْحُكْمِ ، فَرَخَّصَ لِلْمُعْرِي أَنْ يَحْتَبِسَ مَا أَعْرَى ، بِأَنْ يُعْطِيَ الْمُعْرَى خَرْصَهُ تَمْرًا ، بَدَلًا مِنْهُ ، مِنْ غَيْرِ أَنْ يَكُونَ آثِمًا ، وَلَا فِي حُكْمِ مَنِ اخْتَلَفَ مَوْعِدًا ، فَهَذَا مَوْضِعُ الرُّخْصَةِ . وَهَذَا التَّأْوِيلُ الَّذِي ذَكَرْنَاهُ عَنْ أَبِي حَنِيفَةَ - رَحْمَةُ اللهِ عَلَيْهِ - أَوْلَى مِمَّا حُمِلَ عَلَيْهِ وَجْهُ هَذَا الْحَدِيثِ ، لِأَنَّ الْآثَارَ قَدْ جَاءَتْ عَنْ رَسُولِ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - مُتَوَاتِرَةً ، بِالنَّهْيِ عَنْ بَيْعِ الثَّمَرِ بِالتَّمْرِ . فَمِنْهَا مَا قَدْ ذَكَرْنَاهُ فِي أَوَّلِ هَذَا . وَمِنْهَا مَا قَدْ :
EnglishUnverified translation
5605 - Ibn Abi Dawud narrated to us, he said: al-Wahbi narrated to us, he said: Ibn Ishaq informed us, and he mentioned with his chain the same, except that he said: then he said: one wasq, two wasqs, three and four, and he did not mention his saying: for every ten. Abu Jafar said: These reports have come from the Messenger of Allah (peace and blessings of Allah be upon him) and are successive concerning the concession for the sale of al-araya, and the people of knowledge all accepted them and did not differ about the soundness of their coming, but disputed their interpretation. Some people said: al-araya is when a man owns one or two date-palms in the midst of abundant date-palms belonging to another man. They said: the people of Madinah, when it was the time of fruits, would go out with their families to their gardens, and the owner of the one or two date-palms would come with his family, harming the owners of the abundant date-palms. So the Messenger of Allah (peace and blessings of Allah be upon him) gave concession to the owner of the abundant date-palms to give the owner of the one or two date-palms the estimated amount of what he has in dates, so that he and his family would leave him, and all the dates of the garden would remain purely for the owner of the abundant date-palms, he and his family being in it. This saying has been narrated from Malik ibn Anas, may Allah have mercy on him. Abu Hanifah, may Allah have mercy on him, used to say, as I heard Ahmad ibn Abi Imran mention that he heard it from Muhammad ibn Samaah, from Abu Yusuf, from Abu Hanifah, he said: its meaning in our view is that a man grants a man the fruit of a date-palm of his, but does not hand it over to him until it occurs to him (to withhold it); so he was given concession to withhold that and to give him its estimated amount in dates in its place. This interpretation was more fitting and worthier than what Malik said, for the ariyyah is only a gift. Do you not see how the one who praised the Ansar praised them, when he says: in years of blights; meaning they used to grant them as ariyyah in the blight years. Had the ariyyah been as Malik held, they would not have been praised for it, since they would have given as they give; but the ariyyah is other than what he said. If one says: you have mentioned in the hadith of Zayd ibn Thabit, may Allah the Exalted be pleased with him, that the Messenger of Allah (peace and blessings of Allah be upon him) forbade the sale of fruit for dates and gave concession for al-araya, so al-araya in this hadith is also a sale of fruit for dates. It is said to him: there is nothing of that in the hadith; in it is only the mention of the concession for al-araya along with the mention of forbidding the sale of fruit for dates, and a thing may be joined with a thing while their rulings differ. If one says: the fixing at five wasqs is mentioned in the hadith of Abu Hurayrah, may Allah the Exalted be pleased with him, and in his mentioning that is what negates that what is more than that has its ruling. It is said to him: there is nothing in it negating anything of what I mentioned; that would only be so had the Messenger of Allah (peace and blessings of Allah be upon him) said: The ariyyah is only in five wasqs or in less than five wasqs. Since the hadith only states that the Messenger of Allah (peace and blessings of Allah be upon him) gave concession for the sale of al-araya in five wasqs or in less than five wasqs, that may mean that the Prophet (peace and blessings of Allah be upon him) gave concession in that to people concerning an ariyyah of theirs of this measure. So Abu Hurayrah, may Allah be pleased with him, transmitted that and informed of the concession in what it was in, and that does not negate that that concession applies to what is more than that. If one says: in the hadith of Umar and Jabir, may Allah be pleased with them both: except that he gave concession for al-araya, so that became excepted from the sale of fruit for dates. Thus it is established that it is a sale of fruit for dates. It is said to him: it may be that he meant thereby the one granted the ariyyah, so he gave him concession to take dates in place of dates on the tops of the date-palms; for he is thereby in the position of a seller, and that is lawful for him, so the exception is for this reason. And in the hadith of Sahl ibn Abi Hathmah: except that he gave concession for the sale of the ariyyah for its estimated amount in dates, its people eating it fresh. He mentioned a people for the ariyyah and made them eat it fresh; that can only be while those to whom it returned, for the replacement taken from them, owned it. That confirms the saying of Abu Hanifah. If one says: had the interpretation of these reports been what Abu Hanifah, may Allah have mercy on him, held, there would be no meaning to the mention of concession in them. It is said to him: rather it has a sound meaning, but there is disagreement about what it is. Isa ibn Aban said: the meaning of the concession in that is that properties are all not owned by replacement except by one who owned them; a man may not sell what he does not own for its replacement and thereby own that replacement. He only owns that replacement when he owns it by sound ownership of the thing it is a replacement for. He said: the one granted the ariyyah had not owned the ariyyah, for he had not taken possession of it, yet the dates he takes in place of it have been made lawful for him in this hadith, though they are a replacement for fresh dates he had not owned. He said: this is what was meant by the concession. Another said: the concession is that when a man grants a man something of his fruit and has promised to hand it over to him so that the one handed over owns it by taking possession of it, and it is upon a man in his religion to fulfill his promise even if he is not compelled to it by ruling, then concession was given to the granter to withhold what he granted by giving the grantee its estimated amount in dates in place of it, without being sinful nor in the position of one who breaks an appointment; this is the place of the concession. This interpretation we mentioned from Abu Hanifah, may Allah have mercy on him, is worthier than what the sense of this hadith was carried upon, for reports have come from the Messenger of Allah (peace and blessings of Allah be upon him) successively forbidding the sale of fruit for dates. Among them is what we have mentioned at the beginning of this. And among them is what has:
