Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The first: if he knows that the person upon whom the transfer was made is insolvent and consents, then he has no right of recovery—without any disagreement.

The second: if he does not consent and the person upon whom the transfer was made is insolvent, then he may recover in all cases.

The third: if he consents without knowing the condition of the person upon whom the transfer was made, and it then becomes clear that he is insolvent, the author says that he may not recover, because he was negligent. Why did he not stipulate that the person upon whom the transfer was made be solvent when he was unaware of his condition?

It has also been said that he may recover in this case, because many people may feel embarrassed to inquire further or to stipulate solvency at the time of the transfer. They think well of the transferor and of the person upon whom the transfer is made, and remain silent. Then, if it becomes clear that he is insolvent, they may recover—especially if it is most likely that the transferor deceived him, knowing that the person upon whom the transfer was made was insolvent but failing to inform him. In that case, the view that he may recover is compelling.

Likewise, if the condition of the person upon whom the transfer was made had been sound—he had been wealthy the day before—and the transferee accepted the transfer without stipulating solvency, relying on his condition and wealth, then it becomes clear that he has been struck by a calamity and that payment cannot be recovered from him, then the view that the transferee may recover is compelling. This is because the transferee accepted only on the basis of the person’s previous condition.

It is now clear what the author held. The stronger view contains further detail: if we know that the transferor deceived the transferee, such that he knew of the insolvency of the person upon whom the transfer was made but did not inform him, or if the transferee relied on

الأولى: إذا كان يعلم أنه مفلس ورضي، فلا رجوع، قولاً واحداً. الثانية: إذا كان لم يرض، والمحال عليه مفلس، فيرجع بكل حال. الثالثة: إذا كان رضي، ولم يعلم عن حال المحال عليه، ثم تبين أنه مفلس فيقول المؤلف: إنه لا يرجع؛ لأنه مفرط، فلماذا لم يشترط أن يكون المحال عليه مليّاً حين كان يجهل حاله؟ وقيل: إنه يرجع في هذه الحال؛ لأن كثيراً من الناس قد يستحي أن يستفصل أو يشترط عند الحوالة، ويحسن الظن بالمحيل والمحال عليه ويسكت، فإذا تبين أنه مفلس فإنه يرجع، ولا سيما إذا غلب على ظننا أن المحيل قد غرَّه، وهو يعلم أنه مفلس ولم يخبره، فهنا يتوجه القول بالرجوع. كذلك ـ أيضاً ـ لو كانت حال المحال عليه جيدة، وكان غنيّاً بالأمس، وقَبِلَ المحتال الحوالة دون اشتراط الملاءة، بناءً على حال المحال عليه، وأنه غني، ثم تبين أن المحال عليه قد أصيب بجائحة، وأنه لا يمكن الاستيفاء منه، فحينئذٍ يتوجه القول بأنه يرجع؛ لأن المحتال إنما قبل بناءً على ما كان من حال المحال عليه. فتبين الآن ما ذهب إليه المؤلف، والراجح فيه تفصيل، وهو أننا إذا علمنا أن المحيل قد غر المحتال بحيث يكون عالماً بإفلاس المحال عليه ولم يخبره، أو كان المحتال قد بنى على

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