Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The correct view is that his emancipation of the slave is unlawful and invalid. It is unlawful because giving it effect nullifies the pledgee’s right. It is invalid because it is an act not sanctioned by the command of Allah and His Messenger ﷺ, since it is unlawful. How, then, can we say that it is unlawful and then say that it takes effect?! That is a contradiction—indeed, an opposition to Allah and His Messenger ﷺ. The Prophet ﷺ said: “Whoever performs an action that is not in accordance with our matter, it is rejected.” (1) How can one seek nearness to Allah through disobeying Him?

As for their statement that this is due to the far-reaching effect of emancipation, we say: emancipation has such far-reaching effect only so long as it does not nullify another person’s right. If it does nullify that right, then it is impermissible. Emancipation is an act of worship; for this reason, it is prescribed as expiation for accidental killing, zihar, and oaths. It is among the greatest acts of worship. Thus, if it occurs in an unlawful manner, it is invalid. However, if the pledgee permits the pledgor to emancipate the slave, then this is permissible, without issue.

His statement: “The growth of the pledge, its earnings, and the compensation for any injury done to it are attached to it.” Here, “pledge” means the pledged item; it is a verbal noun used in the sense of a passive participle. The use of a verbal noun in the sense of a passive participle is frequent in Arabic, as in Allah’s statement: “And those who are pregnant” [al-Talaq 65:4]. The word “pregnant” is the plural of a verbal noun meaning “carried.” Likewise, the Prophet’s ﷺ statement, “Whoever performs an action that is not in accordance with our matter, it is rejected,” means: rejected. Thus, the growth of the pledged item—that is, whatever it produces in the form of fruit, milk, and offspring—is attached to it; its earnings are attached to it; and the compensation for any injury done to it is attached to it. That is, all of this becomes pledged property.

Growth may be connected or separate. Thus, if he pledges a lean sheep,

(1) Muslim, Book of Judgments, chapter: “Invalidating Void Rulings,” no. 1718, narrated from Aisha, may Allah be pleased with her.
والصواب أن عتقه حرام، ولا يصح، أما كونه حراماً؛ فلأن في تنفيذه إسقاطاً لحق المرتهن، وأما كونه لا ينفذ؛ فلأنه أمر ليس عليه أمر الله ورسوله ﷺ، إذ هو حرام، فكيف نقول: هو حرام، ثم نقول: ينفذ؟! فهذا تناقض، بل محادة لله ورسوله ﷺ، وقد قال النبي ﷺ: «من عمل عملاً ليس عليه أمرنا فهو ردّ» (١)، وكيف يتقرب إلى الله بمعصيته؟! وأما قولهم: إن هذا من أجل قوة سريان العتق، فنقول: قوة سريان العتق ما لم يبطل به حق الغير، وإذا بطل فلا يجوز، فالعتق عبادة، ولهذا جاء كفارة في القتل والظهار واليمين فهو من أعظم العبادات، فإذا وقع على وجه محرم كان باطلاً، فإذا أذن المرتهن للراهن أن يعتقه فهذا يجوز ولا إشكال. قوله: «ونماء الرهن وكسبه وأرش الجناية عليه ملحق به» الرهن أي: المرهون، فهو مصدر بمعنى اسم المفعول، والمصدر بمعنى اسم المفعول يأتي كثيراً في اللغة العربية، كما في قوله تعالى: ﴿وَأُولَاتُ الأَحْمَالِ﴾ [الطلاق: ٤]، الأحمال جمع حمل بمعنى محمول، وقوله ﷺ: «من عمل عملاً ليس عليه أمرنا فهو رد» أي: مردود، فنماء الرهن، أي: ما يحصل منه من ثمر ودر ونسل، ملحق به، وكسبه ملحق به، وأرش الجناية عليه ملحق به، يعني أنه يكون رهناً. النماء يكون متصلاً ويكون منفصلاً، فإذا رهنه شاة هزيلة،
(١) أخرجه مسلم في الأقضية/ باب نقض الأحكام الباطلة (١٧١٨) عن عائشة ﵂.

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