Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

he may likewise recover the expense, in order to preserve the pledged property itself; for if he did not repair it, its deterioration would worsen and spread, and it would become ruined, causing harm to both the pledgor and the pledgee.

The third case is where the pledgor has not authorized him to carry out the repairs, though it is possible to seek his permission, but the pledgee repairs it without first seeking permission. In this case, he may not recover the expense. If he spent without intending reimbursement, then he is acting voluntarily, and one who acts voluntarily may not recover what he has given voluntarily, because recovering a voluntary gift is equivalent to taking back a gift, which is forbidden. If, however, he intended reimbursement, then he has been negligent, since he did not seek the owner’s permission. He was required to seek that permission, but failed to do so.

If the pledgee says, “I repaired it for our mutual benefit—mine and his,” we say: If the benefit is shared by you both, then let the repair be at the expense of you both. That is, you should carry out the repairs with his permission, in which case you may recover the expense. But if you do not seek his permission despite being able to do so, then the expense is yours.

Question: Suppose that spending on it becomes necessary in a situation requiring immediate action before permission can be sought—for example, the pledged property has fallen into a well. If we leave it until we go and seek the pledgor’s permission, it will perish; but if we immediately bring someone to extract it from the well, it will be saved. In this case, he may recover the expense, because this involves saving another person’s property from destruction. Whoever saves another’s property from ruin is entitled to reimbursement equivalent to his work.

His statement, “And if seeking permission is impossible, he may recover” (1), is subject to the condition that he intends reimbursement. This is what is mentioned in al-Rawḍ. However, the apparent meaning of the author’s words is that he may recover unless he intended to make a voluntary gift, because the author did not stipulate the intention of reimbursement. The correct view is that of the main text: he may recover

(1) Al-Rawd, with Ibn Qasim's marginal notes, 5:93.
يرجع ـ أيضاً ـ حفظاً لأصل الرهن؛ لأنه لو لم يعمره ازداد خرابه، وانتشر، وفسد، وصار في ذلك ضرر على الراهن والمرتهن. الحال الثالثة: ألا يأذن له بالتعمير، ويمكن استئذانه ولكنه عمره بدون استئذانه، فهنا لا يرجع؛ لأنه إن أنفق بغير نية الرجوع فهو متبرع، والمتبرع لا يرجع في تبرعه؛ لأن رجوعه في تبرعه رجوع في الهبة وهو حرام، وإن كان قد نوى الرجوع فهو مفرط لأنه لم يستأذن المالك، فهو مفرط لوجوب الاستئذان عليه فلم يفعل. فإن قال المرتهن: أنا عمرته لأجل المصلحة لي وله. قلنا: وإذا كانت المصلحة لك وله، فليكن التعمير منك ومنه، بمعنى أنك تعمر بإذنه وحينئذٍ ترجع، أما إذا لم تستأذن منه مع إمكان إذنه فالنفقة عليك. مسألة: إذا قدر أن الإنفاق عليه وقع في حال تستدعي الفورية قبل أن يستأذنه، مثل أن يكون الرهن قد سقط في بئر، فلو أبقيناه حتى نذهب ونستأذن الراهن هلك، وإذا أتينا بإنسان يستخرجه من البئر في الحال يسلم فهنا يرجع؛ لأن في ذلك إنقاذاً لمال الغير من الهلاك، وكل من أنقذ مال غيره من هلكة فله الرجوع بمثل عمله. وقوله: «وإن تعذر رجع» (١) لكن بشرط أن ينوي الرجوع، هذا ما ذكره في الروض، وظاهر كلام الماتن ما لم ينو التبرع؛ لأن الماتن لم يشترط نية الرجوع، والصواب مع المتن، وأنه يرجع
(١) الروض مع حاشية ابن قاسم (٥/ ٩٣).

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