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Is the condition of guarantee provision of 1% base price per month as rent valid and is it permissible to make an agreement with such a condition?

Answered as per Hanafi Fiqh by Askimam.org

Assalām Alaikum Wa Rahmatullah wa Barkātuhu. I have one question regarding investment in real estate property, construction for which is to start soon, now it is only land ready for excavation. I have booked one office space in the complex to be constructed by an infrastructure company in Noida, India. I have to pay 80% of total price now while balance 20% and other miscellaneous charges to be paid at the time of possession which they have fixed September 2013 as target.

Since completion of construction in such a complex cannot be guaranteed on a fixed date they have kept guarantee provision in which for the next two years after possession date, which will be September 2015 in this case, they will pay 1% of base price per month as rent till September 2015, even if the building is ready or not after September 2013, their committed date. Mufti Sahab, if building is ready, fixed rent as per my knowledge is lawful but if it is not ready do you think this money will be lawful but we don’t know what will exactly happen and I have to sign the agreement now as per the proposal of the company. Please advice is it lawful to make such agreement under such condition?

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In the following response, two issues will be covered which are related to the construction factor of the investment. The first one being the issue of possession and the second being that of the guarantee provision.

1.   As for the issue of possession:

According to our understanding, the infrastructure company has fixed September 2013 as their target for completing the construction, after which possession will take place. This implies that the infrastructure company intends granting the investors possession of their spaces in the complex in September 2013, and not that they have fixed it as a definite date for possession, since, as you have stated, ‘completion of construction in such a complex cannot be guaranteed on a fixed date’.

According to Shari’ah, this contract is termed Istisnā’ (commissioned production). In this type of contract, although you have both, the option of fixing a date for possession and the option of not fixing a date for possession, it is advisable to opt for a fixed date of possession; especially in this case of building construction, so that no dispute arises later if the infrastructure company unduly delays in completing the construction.[1]

With regards to fixing a date, we present the following:

If a condition is laid down that you will hold back the balance payment of 20% and other miscellaneous charges until the construction of your building in the complex is completed, this condition will be valid.[2]

2.   As for the issue of the guarantee provision:

·     If the guarantee provision is an integral condition of the construction agreement then it is not allowed, since this condition is invalid. The meaning of the guarantee provision being an integral clause is that it is stipulated as a condition for entering into this contract for construction with the infrastructure company, such that completing the transaction for construction depends on accepting this clause.[3]

If it is laid down as an integral clause which the contract is dependent on for commitment to the construction undertaking, you should negotiate removing it from the contract and since there is no harm to the infrastructure company by removing it, they might be willing to do so.

·     If the guarantee provision is mentioned in the agreement for construction as a mere commitment of the infrastructure company, without the actual transaction of constructing the complex being dependant on it, then this would not invalidate the contract. In this case, if you do receive the amount of 1% base rent each month, there will be no harm in consuming it. However, according to Shari‘ah, you have no right to claim it if you do not receive it. The 1% should be a voluntary gesture with no legal right of claim.[4]

·     If the guarantee provision is not a clause in the construction agreement and is completely detached from and independent of the agreement, it is allowed. This is because if any invalid condition is totally detached from the agreement, it becomes a mere commitment and no more remains a thing on which the transaction is suspended. Similar to the previous case, in this case too, the 1% of base rent amount you will receive will be permissible; however, in the event of not receiving it, you may not demand it.[5]

However, the above-mentioned rulings are specific to those two aspects of the construction element in this investment (i.e. the aspects of possession and that of being given 1% of base rent per month as per guarantee provision.)

We are not aware of the other particulars of the contract you intend entering into with the infrastructure company. The same is the case with the real estate company in the instance of it being a separate entity in this investment. We do not know the details of its commercial practices. Thus, we are unable to provide a general ruling on the permissibility or impermissibility of investing in this real estate company.

It will only be permissible to invest in any company when none of its dealings contravene the Shari’ah.

And Allah Ta’āla Knows Best

Maulana Mahmood Patel
Azaadville, South Africa

Student Darul Iftaa

Checked and Approved by
Mufti Ebrahim Desai.
www.daruliftaa.net



[1] كُلُّ شَيْءٍ تُعُومِلَ اسْتِصْنَاعُهُ يَصِحُّ فِيهِ الِاسْتِصْنَاعُ عَلَى الْإِطْلَاقِ (درر الحكام شرح مجلة الأحكام، ج1، ص359، دار الكتب العلمية)

 [2]لَا يَلْزَمُ فِي الِاسْتِصْنَاعِ دَفْعُ الثَّمَنِ حَالًّا أَيْ وَقْتَ الْعَقْدِ وَعَلَى كُلٍّ فَكَمَا يَكُونُ الِاسْتِصْنَاعُ صَحِيحًا بِالتَّعْجِيلِ يَكُونُ صَحِيحًا بِتَأْجِيلِ بَعْضِ الثَّمَنِ أَوْ كُلِّه. (درر الحكام شرح مجلة الأحكام، ج1، ص360، دار الكتب العلمية)

وَإِنْ كَانَ الْمَبِيعُ غَائِبًا فَلِلْمُشْتَرِي أَنْ يَمْتَنِعَ مِنْ تَسْلِيمِ الثَّمَنِ حَتَّى يَحْضُرَ الْبَائِعُ الْمَبِيعَ عَلَى مِثَالِ الرَّاهِنِ مَعَ الْمُرْتَهِنِ (تبيين الحقائق شرح كنز الدقائق، ج4، ص14، المطبعة الكبرى الأميرية، بولاق، القاهرة)

[3] وَإِنْ كَانَ شَرْطًا لَا يَقْتَضِيهِ الْعَقْدُ. وَلَيْسَ فِيهِ عُرْفٌ ظَاهِرٌ قَالَ: فَإِنْ كَانَ فِيهِ مَنْفَعَةٌ لِأَحَدِ الْمُتَعَاقِدَيْنِ فَالْبَيْعُ فَاسِدٌ؛ لِأَنَّ الشَّرْطَ بَاطِلٌ فِي نَفْسِهِ وَالْمُنْتَفِعُ بِهِ غَيْرُ رَاضٍ بِدُونِهِ فَتَتَمَكَّنُ الْمُطَالَبَةُ بَيْنَهُمَا بِهَذَا الشَّرْطِ فَلِهَذَا فَسَدَ لَهُ الْبَيْعُ. (المبسوط للسرخسي، ج13، ص15، دار المعرفة،  بيروت)

(وَ) لَا (بَيْعٌ بِشَرْطٍ) عَطْفٌ عَلَى إلَى النَّيْرُوزِ يَعْنِي الْأَصْلُ الْجَامِعُ فِي فَسَادِ الْعَقْدِ بِسَبَبِ شَرْطٍ (لَا يَقْتَضِيهِ الْعَقْدُ وَلَا يُلَائِمُهُ وَفِيهِ نَفْعٌ لِأَحَدِهِمَا أَوْ) فِيهِ نَفْعٌ (لِمَبِيعٍ) هُوَ (مِنْ أَهْلِ الِاسْتِحْقَاقِ) لِلنَّفْعِ بِأَنْ يَكُونَ آدَمِيًّا، فَلَوْ لَمْ يَكُنْ كَشَرْطِ أَنْ لَا يَرْكَبَ الدَّابَّةَ الْمَبِيعَةَ لَمْ يَكُنْ مُفْسِدًا كَمَا سَيَجِيءُ (وَلَمْ يَجْرِ الْعُرْفُ بِهِ وَ) لَمْ (يَرِدْ الشَّرْعُ بِجَوَازِهِ) أَمَّا لَوْ جَرَى الْعُرْفُ بِهِ كَبَيْعِ نَعْلٍ مَعَ شَرْطِ تَشْرِيكِهِ، أَوْ وَرَدَ الشَّرْعُ بِهِ كَخِيَارِ شَرْطٍ فَلَا فَسَادَ. (الدر المختار، ج5، ص84، دار الفكر، بيروت)

)وَبِشَرْطِ) عَطْفٌ عَلَى قَوْلِهِ إلَى النَّيْرُوزِ أَيْ وَلَا يَصِحُّ الْبَيْعُ بِشَرْطٍ (لَا يَقْتَضِيهِ الْعَقْدُ وَفِيهِ نَفْعٌ لِأَحَدِهِمَا) أَيْ أَحَدِ الْعَاقِدَيْنِ (وَالْمَبِيعُ يَسْتَحِقُّهُ) أَيْ النَّفْعَ بِأَنْ يَكُونَ آدَمِيًّا، وَإِنَّمَا فَسَدَ الْبَيْعُ بِهَذَا الشَّرْطِ لِأَنَّهُمَا إذَا قَصَدَا الْمُقَابَلَةَ بَيْنَ الْمَبِيعِ وَالثَّمَنِ فَقَطْ خَلَا الشَّرْطُ عَنِ الْعِوَضِ، وَقَدْ وَجَبَ بِالْبَيْعِ بِالشَّرْطِ فِيهِ فَكَانَ زِيَادَةً مُسْتَحَقَّةً بِعَقْدِ الْمُعَاوَضَةِ خَالِيَةً عَنِ الْعِوَضِ فَيَكُونُ رِبًا وَكُلُّ عَقْدٍ شُرِطَ فِيهِ الرِّبَا يَكُونُ فَاسِدًا. (درر الحكام شرح غرر الأحكام، ج2، ص173، دار إحياء الكتب العربية)

[4] ثُمَّ ذَكَرَ فِي الْبَحْرِ أَنَّهُ لَوْ أَخْرَجَهُ مَخْرَجَ الْوَعْدِ لَمْ يَفْسُدْ. وَصُورَتُهُ كَمَا فِي الْوَلْوَالِجيَّةِ قَالَ اشْتَرِ حَتَّى أَبْنِيَ الْحَوَائِطَ اهـ.

قَالَ فِي النَّهْرِ بَعْدَ مَا ذَكَرَ عِبَارَةَ جَامِعِ الْفُصُولَيْنِ: وَبِهَذَا ظَهَرَ خَطَأُ بَعْضِ حَنَفِيَّةِ الْعَصْرِ، إذْ أَفْتَى فِي رَجُلٍ بَاعَ لِآخَرَ قَصَبَ سُكَّرٍ قَدْرًا مُعَيَّنًا، وَأَشْهَدَ عَلَى نَفْسِهِ بِأَنَّهُ يَسْقِيهِ وَيَقُومُ عَلَيْهِ بِأَنَّ الْبَيْعَ فَاسِدٌ؛ لِأَنَّهُ شَرَطَ تَرْكَهُ عَلَى الْأَرْضِ، نَعَمْ الشَّرْطُ غَيْرُ لَازِمٍ اهـ. (حاشية ابن عابدين على الدر المختار، ج5، ص84، دار الفكر، بيروت)

[5] وَالشَّرْطُ الْفَاسِدُ الَّذِي يُشْتَرَطُ بَعْدَ الْعَقْدِ عَلَى سَبِيلِ الْوَعْدِ لَا يُفْسِدُ الْعَقْدَ وَيَجِبُ الْوَفَاءُ بِهِ مِنْ حَيْثُ إنَّ الْوَفَاءَ بِالْوَعْدِ وَاجِبٌ لِحَاجَةِ النَّاسِ إلَيْهِ وَعَلَى هَذَا إذَا لَمْ يَذْكُرْ الْمُتَبَايِعَانِ الشَّرْطَ الْفَاسِدَ حِينَ الْعَقْدِ بَلْ ذَكَرَاهُ بَعْدَ تَمَامِهِ عَلَى سَبِيلِ الْوَعْدِ فَلَا يُخِلُّ ذِكْرُهُ حِينَئِذٍ بِالْبَيْعِ وَيَجِبُ الْوَفَاءُ بِهِ كَمَا تَقَدَّمَ. (درر الحكام شرح مجلة الأحكام، ج1، ص138، دار الكتب العلمية)

إذَا ذَكَرَ الْمُتَبَايِعَانِ شَرْطًا مُفْسِدًا لِلْبَيْعِ خَارِجَ الْعَقْدِ وَجَرَى الْعَقْدُ دُونَ أَنْ يُذْكَرَ فِيهِ ذَلِكَ الشَّرْطُ وَيُبْنَى عَلَيْهِ فَالْبَيْعُ لَا يَكُونُ فَاسِدًا أَمَّا إذَا ذَكَرَاهُ دَاخِلَ الْعَقْدِ وَبَنَيَا الْعَقْدَ عَلَيْهِ مُتَّفِقَيْنِ فَالْبَيْعُ فَاسِدٌ. (المرجع السابق، ج1، ص139)

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This answer was collected from Askimam.org, which is operated under the supervision of Mufti Ebrahim Desai from South Africa.

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