Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (9/145)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

His statement, “Its maintenance is the responsibility of the pledgor”: its maintenance means its food, drink, and clothing, if it requires clothing. This is the responsibility of the pledgor, because the Prophet ﷺ said: “A pledge is not forfeited from its owner; its benefit belongs to him, and its liability rests upon him.” (1) Thus, its benefit is his, and its liability is his.

An example of this is when the pledged property requires guarding and we hire a guard to protect it: the guard’s wage is the responsibility of the pledgor, because he is guarding the pledgor’s property. No one should say that it should be shared between the pledgor and the pledgee because each of them will benefit.

We say: this is mistaken, because liability corresponds to benefit: whoever is entitled to the benefit of something must bear its liability.

His statement, “and its shroud”: likewise, its shroud, should it die. That is, if the pledged property is a slave and he dies, then his death requires the fee of one who washes the body, the cost of water, and the cost of a shroud. These are the responsibility of the pledgor, because it is his property: its benefit belongs to him, and its liability rests upon him.

His statement, “and the rent of its storage place”: that is, if the pledged property requires storage,

(1) Reported by al-Shafii in al-Musnad (2/164); Ibn Majah, in al-Ruhun (Pledges), chapter: “A pledge is not forfeited” (2441); Ibn Hibban in al-Ihsan (5943); al-Daraqutni (3/232); al-Hakim (2/51), on the authority of Abu Hurayrah, may Allah be pleased with him. Ibn Hibban and al-Daraqutni graded it sound, while al-Hakim graded it sound according to the criteria of the two Shaykhs, al-Bukhari and Muslim; al-Dhahabi concurred. It was also reported by Malik in al-Muwatta (2/728), al-Shafii (2/163), and, through him, al-Bayhaqi (6/39); Abd al-Razzaq (15034); and Abu Dawud in al-Marasil (186, 187), from al-Zuhri, from Said, as a mursal report. Al-Bayhaqi said: “This is the preserved version.” Ibn Abd al-Hadi preferred it in al-Muharrar (892). Ibn Abd al-Barr said in al-Tamhid (6/430): “According to scholars of transmission, this hadith is mursal. Although it has been transmitted with connected chains through many routes, they identify defects in them.” See also Bayan al-Wahm wa-al-Iham by Ibn al-Qattan (2334), Nasb al-Rayah (4/320), and al-Talkhis (1232).

قوله: «ومؤونته على الراهن» مؤونته: يعني طعامه وشرابه وكسوته إن كان يحتاج إلى كسوة، على الراهن؛ لقول النبي ﷺ: «لا يَغلق الرهن من صاحبه له غُنمه وعليه غرمه» (١)، فله غنمه وعليه غرمه. مثال ذلك: إذا كان الرهن يحتاج إلى حراسة، واستأجرنا حارساً يحرسه، فتكون الأجرة على الراهن؛ لأنها حراسة لملكه، ولا يقول قائل: إنه بين الراهن والمرتهن؛ لأن كلاًّ منهما سوف يستفيد. نقول: هذا خطأ؛ لأن الغرم بالغنم، فمن له غنم شيء فعليه غرمه. قوله: «وكفنه» كذلك كفنه لو مات، يعني لو كان المرهون عبداً فمات، فإذا مات يحتاج إلى أجرة غاسل، وقيمة ماء، وقيمة كفن، فتكون هذه على الراهن؛ لأنه ملكه، له غنمه وعليه غرمه. قوله: «وأجرة مخزنه» يعني لو كان الرهن يحتاج إلى خزن،

(١) أخرجه الشافعي في المسند (٢/ ١٦٤)، وابن ماجه في الرهون/ باب لا يغلق الرهن (٢٤٤١)، وابن حبان (٥٩٤٣) إحسان، والدارقطني (٣/ ٢٣٢)، والحاكم (٢/ ٥١)، والبيهقي (٦/ ٣٩) عن أبي هريرة ﵁، وصححه ابن حبان والدارقطني والحاكم على شرط الشيخين، ووافقه الذهبي، واخرجه مالك في الموطأ (٢/ ٧٢٨)، والشافعي (٢/ ١٦٣) ومن طريقه البيهقي (٦/ ٣٩)، وعبد الرزاق (١٥٠٣٤)، وأبو داود في المراسيل (١٨٦، ١٨٧) عن الزهري عن سعيد مرسلاً، قال البيهقي: «وهو المحفوظ» ورجحه ابن عبد الهادي في المحرر (٨٩٢)، وقال ابن عبد البر في التمهيد (٦/ ٤٣٠): وهذا الحديث عند أهل العلم بالنقل مرسل، وإن كان قد وصل من جهات كثيرة فإنهم يعللونها، وانظر: بيان الوهم والإيهام لابن القطان (٢٣٣٤) ونصب الراية (٤/ ٣٢٠) والتلخيص (١٢٣٢).