ِ ‫كِتَاب ا هْلِب‬

‫ات‬َ ُ

‫ وَهَنن إيََّّنَا نَ هذ ُكر يمن ه يذهي‬.‫ ويِف أَح َك يامها‬،‫اعها‬‫ي‬ ‫ي‬ ‫ي‬ ‫يي‬
َ ‫ُ ه‬ ُ َ َ ‫ َويِف أَنه َو َ َ ه‬،‫ َويِف ُش ُروط َها‬،‫ يِف أ هَرَكاِنَا‬:‫َوالنَّظَُر يِف ا هْلبَة‬
:‫ول‬ُ ‫ فَنَ ُق‬،‫اس َما في َيها يم َن اله َم َسائي يل اله َم هش ُه َورية‬ ‫َجنَ ي‬ ‫هاْل ه‬
.ُ‫ َوا هْليبَة‬،ُ‫وب لَه‬ ُ ‫ب َواله َم هوُه‬
‫ي‬ ‫ي‬
ُ ‫ اله َواه‬:ٌ‫أ ََّما هاْل هَرَكا ُن فَه َي ثَََلثَة‬
Issue 1: Hibah ‘Ayn - Hibah al-Thawab
]‫ات‬ ِ ‫[اله َقو ُل ِِف أَنه و ِاع ا هْلِب‬
َ َ ‫ه‬
A gift may be a gift of the corpus or the gift of the ٍ ‫ ويمهن ها ما يه ي‬،‫ْي‬ ٍ ‫ي ي‬ ‫ي ي‬
usufruct. Among the gifts of the corpus are those .‫ي هبَةُ َمهن َف َعة‬ َ َ َ َ ‫َوا هْلبَةُ مهن َها َما ه َي هبَةُ َع ه‬
‫ي‬ ‫ْي يمهن ها ما ي هق ي‬ ‫ي‬
among them are those whose aim is not reward. ‫د‬ ُ‫ص‬َ ‫ َومهن َها َما ََل يُ هق‬،‫اب‬ ُ ‫ص ُد ِبَا الث ََّو‬ َ ُ َ َ ‫َوهبَةُ اله َع ه ي‬
whose aim is the gaining of reward (thawab) and

‫ والَّيِت ي هقص ُد يِبا الثَّواب يمهن ها ما ي هقص ُ ي‬.‫يِبا الثَّواب‬

with Allah, or for seeking the favour of the creatures. ‫د ِبَا‬
Those intended for reward may be for seeking favour
َ ُ َ َ ُ َ َ َ ُ َ ُ َ َ
.‫وق‬‫ ويمهن ها ما ي هقص ُد بييه وجه الهم هخلُ ي‬،‫وجه ا ََّّللي‬
َ ُ‫َ هُ َ َ َ ُ َ َ ه‬
gifts devoid of reward, the disagreement is about ‫اختَ لَ ُفوا‬
There is no disagreement about the permissibility or
‫ َوإيََّّنَا ه‬،‫ف يِف َج َوا يزَها‬ َ ‫اب فَ ََل يخ ََل‬ ‫فَأ ََّما ا هْليبةُ ليغَ هيْي الثَّو ي‬
َ َ
their ahkam.
.‫َح َك يام َها‬ ‫يِف أ ه‬
They disagreed about the gifts seeking reward.
• Malik and Abu Hanifa permitted them,
،‫اختَ لَ ُفوا في َيها‬
‫اب فَ ه‬‫وأ ََّما يهبةُ الثَّو ي‬
َ َ َ
• while al-Shafi’i disallowed them, which was also
the opinion of Dawud and Abu Thawr. َ‫ك َوأَبُو َحنيي َفة‬ ٌ ‫َج َازَها َمالي‬ َ ‫• فَأ‬
.‫ال َد ُاوُد َوأَبُو ثَ هوٍر‬َ َ‫ َوبييه ق‬،‫• َوَمنَ َع َها الشَّافيعي ُّي‬

The basis for the disagreement was whether they

amount to a sale for an undetermined price.
‫س بَهي ًعا‬ ‫ي‬
َ ‫ول الث ََّمن أ هَو لَهي‬ ُ ‫ف َه هل يه َي بَهي ٌع َهَم ُه‬ ‫اْليََل ي‬‫ب ه‬ ُ َ‫َو َسب‬
• Those who considered them as sale for an ‫ول الث ََّم ين؟‬
َ ‫َهَم ُه‬
undetermined price said that they are like the
sales of gharar that are not permitted. ‫وع الهغََرير الَّيِت‬‫ال ُه َو يم هن بُيُ ي‬
َ َ‫ول الث ََّم ين ق‬
َ ‫• فَ َم هن َرآهُ بَهي ًعا َهَم ُه‬
• Those who did not consider them as
undetermined sales said they are permitted. It ،‫وز‬ُ ُ‫ََل ََت‬
was as if Malik considered custom as (a sufficient)
condition in them, which is the gaining of a similar ‫َن َمالي ًكا‬ َّ ‫وز َوَكأ‬ُ ُ‫ ََي‬:‫ال‬ َ َ‫ ق‬،‫ول‬ ٌ ‫• َوَم هن ََله يََر أ ََِّنَا بَهي ٌع َهَم ُه‬
reward.
،‫اب يمثهلي َها‬ ‫جعل الهعر َ ي ي ي ي‬
ُ ‫ف ف َيها ِبَهن يزلَة الشهَّرط َوُه َو ثَ َو‬ ‫َ َ َ ُه‬
‫ض الهو ياهب يِبلثَّو ي‬
‫اب‬ ‫ي ي‬ ‫يي‬
َ ُ َ َ ‫ف اله َق هو ُل عهن َد ُه هم إذَا ََله يَ هر‬ َ َ‫اختَ ل‬‫ك ه‬ َ ‫َول َذل‬
It was for this reason that their opinions differed
when the donor did not agree to the thawab. What
then was the hukm? ‫هم؟‬
ُ ‫اْلُك‬
‫َما ه‬
‫ي‬ ‫ي‬ ‫ي‬
• They said that it is binding on him if the donee
paid him its value,
،َ‫يمة‬
َ ‫وب الهق‬ ُ ‫يل تَ هلَزُمهُ ا هْلبَةُ إي َذا أ هَعطَاهُ اله َم هوُه‬
َ ‫• فَق‬
• ‫ َوُه َو قَ هو ُل عُ َمَر َعلَى َما‬،ُ‫يل ََل تَ هلَزُمهُ إيََّل أَ هن يُهر يضيَه‬‫ي‬
َ ‫َوق‬
while it is said that it is not binding on him unless
•
it satisfied him. This is ‘Umar’s opinion as will be
‫ك بَهي ٌع‬ ‫ي‬ ‫ فَيإذَا ا هش ُيُت َط في ييه ي‬،‫َسيَأهيِت بَ هع ُد‬
َ ‫س ُهنَال‬
َ ‫ضا فَلَهي‬ َ ‫الر‬
seen in what follows. If consent is stipulated as a
condition in it, then there is no sale.
،‫انه َع َق َد‬
‫ي‬ ‫ي‬ ٍ‫ي‬
َ ‫ َوأ ََّما إ َذا أُله يزَم الهق‬.‫ور َع هن َمالك‬
َ‫يمة‬ ُ ‫َو هاْل ََّو ُل ُه َو اله َم هش ُه‬
The first view is well-known from Malik. If, however,
he is made to accept its value, the sale does take
،‫ك بَهي ٌع انه َع َق َد‬ ‫ي‬
َ ‫فَ ُهنَال‬
place.

‫ي‬ ‫ك ا هْليبةَ َعلَى الثَّو ي‬ ‫ي ي‬

َ ‫اختَ لَ ُفوا يِف ذَل‬
،‫ك‬ ‫اب إيذَا ه‬ َ ٌ ‫َوإيََّّنَا َهَيم ُل َمال‬
Malik construes a gift to be for thawab when there is
no disagreement about it, especially when a poor َ
‫اْل يال علَى َذلي َ ي‬
َ ‫ك مثه َل أَ هن يَ َه‬
‫ب‬ َ َ‫ت قَ يرينَةُ ه‬ ‫وصا إي َذا َدلَّ ه‬ ً ‫ص‬ ُ ‫َو ُخ‬
man makes a gift to a rich person or anyone in whose
case it can be seen that he intends the attainment of
‫ي‬ ‫ي‬ ‫ي ي‬
.‫اب‬َ ‫ك الث ََّو‬ َ ‫ص َد بي َذل‬ َ َ‫ أ هَو ل َم هن يََرى أَنَّهُ إيََّّنَا ق‬،‫اله َفقْيُ ل هلغَيين‬
thawab.

Issue 2: Hibah Manfa’ah (including umra and ruqba)

Included in the gifts of the usufruct are those that are

deferred and they are called ‘ariya or a grant or what
‫ َوَه يذهي تُ َس َّمى‬،ٌ‫ فَ يمهن َها َما يه َي ُم َؤ َّجلَة‬:‫ات اله َمنَافي يع‬ ‫ي‬
ُ َ‫َوأ ََّما هب‬
‫ي‬
،‫ك‬ َ ‫َعا يريَةً َويمهن َحةً َوَما أَ هشبَهَ َذل‬
resembles them.

‫ وه يذهي‬،‫وب لَه‬ ‫ي‬ ‫ويمهن ها ما ي هشُت ُ ي‬

َ َ ُ ‫ت َحيَاةُ اله َم هوُه ي‬ ‫ط ف َيها َما بَقيَ ه‬
Among them are those in which the stipulation is the
duration of the lifetime of the done and these are ََ ُ َ َ َ
‫هَن َدا ٍر‬ ‫ي‬
َ ‫ب َر ُج ٌل َر ُج ًَل ُسك‬ َ ‫ مثه َل أَ هن يَ َه‬،‫تُ َس َّمى الهعُ همَرى‬
called al-umra, like a person gifting to another
residence in a house for his lifetime.
،ُ‫َحيَاتَه‬
The jurists disagreed about this into three opinions
• First, that this is a definitive gift, that is, it is the
:‫ف الهعُلَ َماءُ في َيها َعلَى ثَََلثَية أَقه َو ٍال‬ َ َ‫اختَ ل‬
‫َوَهذه ه‬
‫يي‬
gift of the corpus. This was the opinion of al-
Shafi’i, Abu Hanifa, al-Thawri, Ahmad and a
‫ال‬ َ َ‫ َوبييه ق‬،‫َي أِنا يهبَةٌ لي َّلرقَبَ ية‬ ‫ي‬
‫ أ ه‬:ٌ‫ أ ََِّنَا هبَةٌ َمهب تُوتَة‬:‫َح ُد َها‬ َ‫• أ‬
.ٌ‫اعة‬
َ َ‫َْحَ ُد َو ََج‬ ‫ َوأ ه‬،‫ي‬ ُّ ‫ َوالث هَّوير‬،َ‫الشَّافيعي ُّي َوأَبُو َحنيي َفة‬
group.
• The second opinion is that the only thing in it that
is for life is the utility; if he dies the corpus reverts
to the donor or to his heirs. This was Malik’s
‫ فَيإ َذا‬،ُ‫س ليهل ُم هع َم ير في َيها إيََّل اله َمهن َف َعة‬ ‫ي‬
َ ‫ أَنَّهُ لَهي‬:‫• َواله َق هو ُل الثَّاِن‬
‫ك‬ٌ ‫ال َمالي‬ َ َ‫ َوبييه ق‬،‫الرقَبَةُ ليهل ُم هع يم ير أ هَو إي ََل َوَرثَتي يه‬َّ ‫ات َع َاد يت‬ َ ‫َم‬
opinion and that of his disciples. In case he
stipulates succession, according to Malik, it
‫ت إيذَا انه َقطَ َع‬ ‫ي‬ ‫ي‬ ‫ي‬
‫ب َع َاد ه‬ َ ‫ َوعهن َدهُ أَنَّهُ إ هن ذَ َكَر اله َعق‬،ُ‫َص َحابُه‬ ‫َوأ ه‬
reverts to the donor or his heirs when the
succession terminates.
.‫ب إي ََل اله ُم هع يم ير أ هَو إي ََل َوَرثَتي يه‬ ‫ي‬
ُ ‫اله َعق‬
• The third opinion is when he says that this is for
you and your successors, the corpus passes to the
‫ يهي عمرى لَ ي ي‬:‫ال‬ ‫ي‬
‫ك‬ َ ‫ك َول َعقبي‬ َ َ ‫ أَنَّهُ إي َذا قَ َ َ ُ ه‬:‫ث‬ ُ ‫• َواله َق هو ُل الثَّال‬
ownership of the done, but if he does not
mention successors the corpus reverts on the
‫ي‬ ‫ي‬ ‫ت َّ ي ي‬ ‫َكانَ ي‬
‫ب‬ُ ‫ فَإ َذا ََله يُ هذ َك ير اله َعق‬،‫الرقَبَةُ م هل ًكا ل هل ُم هع َم ير‬
death of the done to the donor or his heirs. This
is the opinion of Dawud and Abu Thawr.
‫ َوبييه‬،‫الرقَبَةُ بَ هع َد َم هو يت اله ُم هع َم ير ليهل ُم هع يم ير أ هَو ليَوَرثَتي يه‬َّ ‫َع َاد يت‬
.‫ َوأَبُو ثَ هوٍر‬،‫ال َد ُاوُد‬ َ َ‫ق‬
 ُ ‫اختي ََل‬ ‫ف يِف َه َذا الهب ي‬ ‫اْليََل ي‬
ُ‫ضة‬ َ ‫ َوُم َع َار‬،‫ف هاْل ََث ير‬ ‫اب ه‬ ‫ب ه‬ ُ َ‫َو َسب‬
The cause of disagreement in this issue is the conflict
of the traditions and the conflict between conditions َ
and practice, on the one hand, and the traditions, on
the other. The traditions are two.
.‫الشهَّر يط َواله َع َم يل لي هْلَثَير‬
:‫ان‬ ‫ك ح يديثَ ي‬ ‫ي ي‬
َ َ ‫أ ََّما هاْلَثَُر فَفي ذَل‬
‫ك َع هن َجابي ٍر‬ ٌ ‫ َوُه َو َما َرَواهُ َمالي‬،‫َح ُد ُُهَا ُمتَّ َف ٌق َعلَى يص َّحتي يه‬ َ‫أ‬
First is that which is agreed upon for its authenticity.
It is what related by Malik from Jabir that the
‫ «أَُُّّيَا َر ُج ٍل‬:‫ال‬ َ َ‫ ق‬- ‫اَّللُ َعلَهي يه َو َسلَّ َم‬ َّ ‫صلَّى‬ ‫ول َّي‬ َّ ‫أ‬
َ - ‫اَّلل‬ َ ‫َن َر ُس‬
Messenger of Allah (God’s peace and blessings be
upon him) said, “If any of you institutes a waaf for the
‫ ََل تَ هريج ُع إي ََل‬،‫اها‬ ‫يي‬ ‫ييي‬ ‫ي‬
َ َ‫أ هُعمَر عُ همَرى لَهُ َول َعقبيه فَيإ َِّنَا للَّذي يُ هعط‬
life of a person and his successors, it belongs to the
person for whom it is made, not reverting to the
person who made it, ever”. This is because he made a
grant in which inheritance is now involved.
‫ت في ييه‬ ‫ي‬
‫اها أَبَ ًدا ; ْلَنَّهُ أ هَعطَى َعطَاءً َوقَ َع ه‬ َ َ‫الَّذي أ هَعط‬
‫ي‬
» .‫يث‬ ُ ‫اله َم َوا ير‬
‫ال‬َ َ‫ ق‬:‫ال‬ َ َ‫الزبَهيْي َع هن َجابي ٍر ق‬ ُّ ‫يث أَيِب‬ ‫ي‬ ‫يث الث ي‬ ‫وهي‬
ُ ‫ َحد‬:‫َّاِن‬ ُ ‫اْلَد‬
The second tradition is that of Abu Zubayr from Jabir,
who said, “The Messenger of Allah (God’s peace and َ
‫صا ير‬ ‫ي‬ ‫ي‬
َ ‫«َي َم هع َشَر هاْلَنه‬ َ - ‫اَّللُ َعلَهيه َو َسلَّ َم‬ َّ ‫صلَّى‬ َ - ‫اَّلل‬ َّ ‫ول‬ ُ ‫َر ُس‬
blessings be upon him) said, ‘O community of the
Ansar, hold on to your wealth and do not grant it for
‫وها فَ َم هن أ هُع يمَر َشهي ئًا‬ ‫ي‬ ‫ي‬
َ ‫أ هَمس ُكوا َعلَهي ُك هم أ هَم َوالَ ُك هم َوََل تُ هعم ُر‬
life. One who grants it for his life, it is for him in his
life and on his death”.
. »ُ‫َحيَاتَهُ فَ ُه َو لَهُ َحيَاتَهُ َوَمََاتَه‬
It is related from Jabir in a different version, “Do not
grant it for life and do not turn it to a ruqba (waaf ‫«َل تُ هع يم ُروا َوََل تُ هرقيبُوا فَ َم هن‬ َ :‫آخَر‬ ٍ
َ ‫ي َع هن َجابي ٍر بيلَ هفظ‬ َ ‫َوقَ هد ُريو‬
with the condition that it will revert to the donor).
One who grants it for life or turns it into a ruqba, it . »‫أ هُع يمَر َشهي ئًا أ هَو أ هُرقيبَهُ فَ ُه َو ليَوَرثَتي يه‬
belongs to his heirs”.
The tradition of Abu Zubayr is opposed to the .‫ف لي َشهر يط اله ُم هع يم ير‬ ‫ي‬
ٌ ‫الزبَهيْي َع هن َجابي ٍر ُُمَال‬ ُّ ‫يث أيَِب‬ ‫ي‬
ُ ‫فَ َحد‬
‫ي‬ ‫ف أَي ً ي ي‬ ‫ي‬ ٍ ‫وح يد ُ ي‬
ُ‫ضا ل َشهرط اله ُم هعم ير إيََّل أَنَّه‬ ‫يث َمالك َعهنهُ ُُمَال ٌ ه‬
condition of the donor. The tradition of Malik from
him is also opposed to the condition of the donor, but ََ
‫بيي‬ ‫ي‬ ‫ وذَليك أ َّ ي‬،‫ُُييَّل أَنَّه أَقَ ُّل يِف الهمخالََف ية‬
‫وه ُم‬ ُ ‫َن ذ هكَر اله َعق ي‬
it appears that in it the opposition is less, as the
mentioning of successors gives the impression of َ َ َُ ُ َُ
perpetuity of the grant.
.‫يت اله َع يطيَّ ية‬ ‫ي‬
َ ‫تَ هبت‬
•
‫الزبَهيْي‬
ُّ ‫يث أيَِب‬ ‫ال يِب يد ي‬ ‫ي‬ ‫• فَمن َغلَّب ه ي‬
َ َ َ‫يث َعلَى الشهَّرط ق‬ َ ‫اْلَد‬
Those who preferred the traditions over the
condition argued on the basis of the tradition of َ ‫َه‬
،‫ك َع هن َجابي ٍر‬ ٍ ‫يث مالي‬ ‫ي ي‬ ‫ي‬
َ ‫ َو َحد‬،‫َع هن َجاب ٍر‬
Abu Zubayr from Jabir and also the tradition of
Malik from Jabir.
ٍ ‫ال بيَقويل مالي‬
،‫ك‬ َ ‫ب الشهَّر َط قَ َ ه‬ َ َّ‫• َوَم هن َغل‬
• Those who gave preference to the condition held
on to Malik’s opinion.
• Those who held that the ‘umra reverts to the ‫ود إي ََل اله ُم هع يم ير إي هن ََله يَ هذ ُك ير‬
ُ ُ‫ إي َّن الهعُ همَرى تَع‬:‫ال‬ َ َ‫• َوأ ََّما َم هن ق‬
donor if successors are not mentioned went by
‫اْل يد ي‬ ‫ فَيإنَّه أ ي ي‬،‫ وََل تَعود إي هن ذَ َكر‬،‫الهع يقب‬
.‫يث‬ َ‫َخ َذ بظَاه ير ه‬ َ ُ َ ُُ َ َ َ
the apparent meaning of the tradition.

The tradition of Abu Zubayr from Jabir is disputed, I :‫ف في ييه (أ هَع ين‬ ٌ َ‫الزبَهيْي َع هن َجابي ٍر فَ ُم هختَ ل‬
ُّ ‫يث أيَِب‬ ‫ي‬
ُ ‫َوأ ََّما َحد‬
mean, the narration of Abu Zubayr from Jabir.
. )‫الزبَهيْي َع هن َجابي ٍر‬
ُّ ‫يرَوايَةَ أيَِب‬
‫َّار‬ ‫ أَس َكهن تُ َ ي ي‬:‫ال‬ ‫وأ ََّما إي َذا أَتَى بيلَ هف يظ هي ي‬
َ ‫ك َهذه الد‬ ‫ فَ َق َ ه‬،‫اْل هس َكان‬
If he (the donor) uses the word residence, saying “I
make you a resident of this house for your life” the َ
‫ أَ يو هي‬،‫اْل هس َكا َن يعهن َد ُه هم‬
‫اْل هخ َد َام‬ ‫َن هي‬َّ ‫ور َعلَى أ‬ُ ‫اْلُ هم ُه‬
‫ فَ ه‬،‫ك‬َ َ‫َحيَات‬
majority maintain that the word residence or service
is different from the word al-‘umra even when
 ‫ْي‬
َ ‫ك بَه‬ ٌ ‫ فَ َس َّوى َمالي‬،‫ب‬ ‫ظ يِبله َع يق ي‬ َ ‫ف الهعُ همَرى َوإي هن لََف‬ ‫ييِب ََل ي‬
accompanied by the expression successors. Malik
considered the words al-ta’mir and al-iskan as similar.
‫اْلس َك ي‬ ‫ي‬
‫ يُ َس ُّوو َن‬،ُ‫اْلَ َس ُن َو َعطَاءٌ َوقَتَ َادة‬ ‫ َوَكا َن ه‬.‫ان‬ ‫الت هَّعم يْي َو هي ه‬
Al-Hasan, ‘Ata’ and Qatada used to hold sukna and
ta’mir as synonymous as they do not indicate the
‫ف إي ََل اله َم هس َك ين أَبَ ًدا‬ ‫ي‬
ُ ‫ص ير‬َ ‫هَن َوالت هَّعم يْي يِف أ ََِّنَا ََل تَ هن‬
َ ‫السك‬
ُّ ‫ْي‬ َ ‫بَه‬
house itself in perpetuity, according to the opinion of
the majority in al-‘umra. The truth is that iskan and
ta’mir have the same meaning and it is necessary that
the hukm with the expression ‘successors’ be the
‫اْل هس َكا َن‬‫َن هي‬ ‫ َو ه‬.‫اْلُ هم ُهوير يِف الهعُ همَرى‬
َّ ‫اْلَ ُّق أ‬ ‫َعلَى قَ هويل ه‬
‫ب أَ هن يَ ُكو َن‬ ‫ي‬ ‫ي‬ ‫يي‬ ‫ي‬
ُ ‫ َوأَنَّهُ ََي‬،‫َوالت هَّعم َْي َم هع ََن اله َم هف ُهوم مهن ُه َما َواح ٌد‬
opposite of that where the term “successors” is not
mentioned, as has been upheld by the Ahl al-Zahir.
‫ب‬ ‫ص ير هح بي يذ هك ير اله َع يق ي‬ ‫اْلكهم إيذَا صَّرح يِبلهع يق ي ي‬
َ ُ‫ب ُُمَال ًفا لَهُ إيذَا ََله ي‬ َ َ َ ُ ُ‫ه‬
‫علَى ما َذهب إيلَي يه أَهل الظَّ ي‬
.‫اه ير‬ ُ‫َ َ َ َ ه ه‬