Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

As for animals other than human beings—such as horses, cattle, donkeys, sheep, and the like—it is permissible to loan them, because the Prophet ﷺ borrowed a young camel and repaid it with one better than it, saying: “The best of you are those who repay most excellently.” (1) Accordingly, if a guest arrives at someone’s home and he goes to his neighbor and says, “Loan me a sheep so that I may slaughter it for my guest,” this is permissible.

His statement, “and ownership is acquired through taking possession of it”: the pronoun refers to the item loaned. Once the borrower takes possession of it, he becomes its owner, with complete ownership over it. He may sell it, lease it out, dedicate it as an endowment, pledge it as collateral, and otherwise dispose of it as owners dispose of their property.

His statement, “he is not required to return the very item itself”: this follows from our statement that he becomes its owner. Thus, the borrower is not required to return the very item loaned. If the lender demands that the borrower return it, the latter may say, “No. I acquired ownership of it upon taking possession, and I owe you its substitute; I am not obliged to return that very item.” Hence he said, “he is not required to return the very item itself.” However, if he returns the very item and it has not changed, then, if it is a fungible item, its acceptance is obligatory; but if it is not fungible, accepting it is not obligatory, as the author will mention, Allah willing.

His statement, “rather, its substitute becomes established”: that is, the substitute for the item loaned. This is a comprehensive expression. He did not say, “its equivalent becomes established”; rather, he said, “its substitute becomes established,” because the substitute may be an equivalent item or it may be its value. For this reason, the author used an expression applicable to both cases. A loaned item is either fungible or valued—what the jurists call mutaqawwam (an item assessed by value). If it is fungible, what must be returned is its equivalent; and if it is valued, its value must be returned.

(1) Its source reference has already been cited on p. 94.
أما الحيوان غير بني آدم كالخيل والبقر والحمر والغنم وغيرها يجوز قرضه؛ لأن النبي ﷺ استسلف بَكراً ورد خيراً منه وقال: «خيركم أحسنكم قضاء» (١)، وعلى هذا يجوز للإنسان إذا نزل به ضيف فجاء إلى جاره وقال: أقرضني شاة أذبحها للضيف، فإنه يجوز. قوله: «ويُملك بقبضه» الضمير يعود على المُقْرَض، فإذا قبضه المستقرض ملكه، وصار ملكه عليه تامّاً يجوز أن يبيعه وأن يؤجره وأن يوقفه وأن يرهنه، وأن يتصرف فيه تصرف الملاك في أملاكهم. قوله: «فلا يلزم رد عينه» هذا مما يتفرع على قولنا: إنه يملكه فلا يلزم المقترض رد عينه، أي: عين القرض، فلو طالب المقرض المستقرض بأن يرده فله أن يقول: لا، أنا ملكته بقبضه ولك عليّ بدله، ولا يلزمني أن أرده بعينه، ولهذا قال: «لا يلزم رد عينه»، ولكن لو رد عينه وهي لم تتغير فإنه إن كان مثليّاً لزم قبوله، وإن لم يكن مثليّاً لم يلزم قبوله، كما سيذكر المؤلف إن شاء الله. قوله: «بل يثبت بدله» أي: بدل المُقْرَض، وهذه عبارة جامعة لم يقل: يثبت مثله، بل قال: يثبت بدله؛ لأن البدل قد يكون المثل، وقد يكون القيمة، ولذلك عبر المؤلف بكلمة صالحة للوجهين، فإن القرض إما أن يكون مثلياً أو قيمياً، ويعبر عنه الفقهاء بالمتقوم، فإن كان مثلياً فالواجب رد مثله، وإن كان قيمياً يلزم رد قيمته.
(١) سبق تخريجه ص (٩٤).

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