Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

the contract is invalid. It is known that if the implication of the contract is that both men may be pursued for payment, then stipulating that the guarantor may not be pursued unless it becomes impossible to pursue the guaranteed debtor contradicts the implication of the contract. However, the correct view—even if we hold that the creditor may pursue both men—is that if the guarantor stipulates that he may not be pursued unless it becomes impossible to pursue the guaranteed debtor, this is a valid stipulation, due to the generality of the statement: “Muslims are bound by their stipulations, except a stipulation that makes lawful what is unlawful or makes unlawful what is lawful.” (1) This stipulation neither makes anything unlawful lawful nor makes anything lawful unlawful. At most, the person entitled to payment has voluntarily relinquished his right to pursue the guarantor. He has waived a right granted to him by the Sacred Law, and this does not contravene it.

It is understood from the author’s words that the guaranteed debtor is not discharged of liability when the guarantor undertakes the debt, because he said: “He has the right to pursue them both.”

Some scholars said: If someone guarantees the debt of a deceased person, the deceased is discharged of liability, because the deceased has no legal liability. Thus, when someone guarantees his debt, there remains only one liability—that of the guarantor—because the guarantor’s liability remains operative, unlike that of the deceased.

They cited as evidence that when Abu Qatada, may Allah be pleased with him, guaranteed the two dinars owed by the deceased, the Prophet ﷺ stepped forward and prayed over him, and said: “Has the right of the creditor been fulfilled, and has the deceased been discharged of the two dinars?” He replied: “Yes.” (2) This indicates that when one guarantees the debt of a deceased person, the deceased is discharged of liability. This is likewise what we said regarding collateral: if a person dies owing a debt secured by collateral sufficient to settle it, then his liability is discharged. There is no doubt that this view

(1) Its source has been cited previously on p. 18. (2) Reported by Imam Ahmad, 3:330; al-Hakim, 2:58, who authenticated it; and al-Bayhaqi, 6:75, on the authority of Jabir. Al-Haythami graded it hasan (sound) in al-Majma', 3:39.
العقد فإنه لا يصح، ومعلوم أنه إذا كان مقتضى العقد مطالبة الرجلين جميعاً، فإنه إذا شرط ألا يطالب الضامن إلا إذا تعذر مطالبة المضمون عنه صار منافياً لمقتضى العقد، ولكن الصحيح ـ حتى لو قلنا: بأن له مطالبة الرجلين ـ أنه إذا اشترط الضامن ألا يطالبه إلا إذا تعذر مطالبة المضمون عنه، فالصحيح أنه شرط صحيح؛ لعموم قوله: «المسلمون على شروطهم إلا شرطاً أحل حراماً أو حرم حلالاً» (١)، وهذا الشرط لا يحل حراماً ولا يحرم حلالاً، وغاية ما هنالك أن صاحب الحق أسقط مطالبة الضامن باختياره، فقد أسقط حقاً جعله الشارع له ولا ينافي الشرع. وعلم من كلام المؤلف أن المضمون عنه لا تبرأ ذمته لو التزم به الضامن؛ لأنه قال: له مطالبتهما جميعاً. وقال بعض العلماء: إذا ضمن عن الميت برئت ذمة الميت؛ لأن الميت لا ذمة له، فإذا ضمن عنه صارت الذمة واحدة وهي ذمة الضامن؛ لأن ذمته عامرة بخلاف الميت. واستدلوا لذلك بأن النبي ﷺ لما ضمن أبو قتادة ﵁ الدينارين عن الميت تقدم وصلى عليه، وقال: «حق الغريم وبرئ منهما الميت؟ قال: نعم» (٢)، فهذا يدل على أنه إذا ضمن ميتاً برئت ذمة الميت، كما قلنا في الرهن: إنه إذا مات الميت وعليه دين برهن يوفي فإن ذمته بريئة، وهذا القول لا شك
(١) سبق تخريجه ص (١٨). (٢) أخرجه الإمام أحمد (٣/ ٣٣٠) والحاكم (٢/ ٥٨) وصححه، والبيهقي (٦/ ٧٥) عن جابر ﵁، وحسنه الهيثمي في المجمع (٣/ ٣٩).

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