Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

“Every trustee whose claim to have returned the property is accepted.” (1)

Accordingly, if the pledgee claims that he returned the pledged property to the pledgor, we do not accept his statement; rather, the pledgor’s statement is accepted.

It should be known that whoever’s statement is accepted must take an oath, due to the Prophet’s statement, peace and blessings be upon him: “The oath is upon the one who denies.” (2)

His statement, “that it was juice, not wine,” means that the pledgor’s statement is accepted when he claims that it was juice rather than wine. However, this applies only in a particular case: a contract in which a pledge was stipulated. Hence, the qualification is necessary: “in a contract in which a pledge was stipulated.”

For example, the pledgee may say, “I sold you this item on condition that you pledge this juice to me.” The buyer agrees and pledges him the juice. Then the pledgee retracts and says, “The juice was wine,” meaning that the pledge is invalid, since if it was wine, the pledge would not be valid. Once the pledge is invalid, the seller says, “I have the right to rescind the sale, because I stipulated a pledge, and it has become clear that the pledge is invalid. Therefore, I have the right to rescind, since the contract is now without a pledge, and I sold it only on the condition of a pledge.”

The pledgor then says, “It was juice, not wine.” If it was juice, the pledge was valid; and if it was valid, the seller has no option to rescind.

If someone were to ask, “Why do we accept the pledgor’s statement in this matter but not the pledgee’s?”

The answer is that the basic presumption is that a thing remains as it originally was. Thus, the presumption is that it was sound and had not fermented, since it was originally juice. Therefore, its fermentation must have taken place

(1) A didactic poem on the principles of jurisprudence by our shaykh, p. 17. (2) Its source documentation has been given previously, p. 164.
كل أمين يدعي الرد قُبل (١). وعلى هذا فنقول: إذا ادعى المرتهن أنه رد الرهن إلى الراهن فإننا لا نقبل قوله، فالقول قول الراهن. وليعلم أن من كان القول قوله فلا بد من اليمين؛ لقول النبي ﷺ: «اليمين على من أنكر» (٢). قوله: «وكونه عصيراً لا خمراً» يعني يقبل قول الراهن في كونه عصيراً لا خمراً، ولكن هذا في صورة معينة، في عقد شُرِطَ فيه الرهن، ولهذا لا بد من القيد، «في عقد شرط فيه الرهن». بأن قال المرتهن: بعتك هذه السلعة على أن ترهنني هذا العصير، فوافق فأرهنه العصير، ثم رجع المرتهن وقال: إن العصير كان خمراً، يعني فلا يصح الرهن؛ لأنه إذا كان خمراً لم يصح الرهن، وإذا لم يصح الرهن يقول البائع: فلي الفسخ؛ لأني اشترطت رهناً، وتبين أن الرهن غير صحيح فلي الفسخ؛ لأن العقد الآن صار بلا رهن، وأنا لم أبعه إلا برهن، فقال الراهن: إنه كان عصيراً وليس خمراً، وإذا كان عصيراً كان الرهن صحيحاً، وإذا كان صحيحاً فلا خيار للبائع. إذا قال قائل: لماذا نقبل قول الراهن في هذه المسألة، ولا نقبل قول المرتهن؟ الجواب: لأن الأصل بقاء ما كان على ما كان عليه، فالأصل السلامة وعدم التخمر؛ لأنه في الأصل عصير، فيكون
(١) منظومة في أصول الفقه لشيخنا ﵀ ص (١٧). (٢) سبق تخريجه ص (١٦٤).

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies