Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (10/300)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

liable, because he is doing good. But how might he ride it for its benefit? He may ride it, for example, to take it to water so that it may drink, or to train it; for if it is left idle, it may become sluggish and lose its strength. Thus, he rides it for its benefit, and he is not liable, because this is a good act.

His statement, “or with a garment and wears it”: he is liable. But suppose he says, “I wish to wear it for Friday prayer, and it is sunnah to wear one’s finest clothes on Friday.” He is still liable. If he then says, “I have done its owner a good service, because he will be rewarded, and I too will be rewarded for wearing fine clothes, while he will be rewarded because he helped me to do this,” we say: You will not be rewarded. Who said that you are rewarded for using someone else’s property?! This is wrongdoing, so there is no reward for you. And once your reward is invalidated, his reward is likewise invalidated, because his reward depends upon yours.

But if he says that he wore it lest moths infest it—for if silk is not taken out during the summer days and heat, it may deteriorate and tear—then what is the answer? We say: You can take it out and spread it out without wearing it.

Thus, if a garment is entrusted to him and he wears it, he is liable, whether it is destroyed through being worn or by some other cause, even after he has taken it off. This is because, the moment he wears the garment, his possession changes from that of a trustee to that of one who is not trustworthy. Accordingly, if he wears the garment to adorn himself for Friday prayer, then returns and places it back in its secure place, and it is destroyed there, he is liable. That is because he has transgressed by doing something for which he was given no permission—neither by Islamic law, nor by custom, nor by its owner, nor by Allah, the Most High.

His statement, “or with coins and removes them from their secure place,” means that if coins are entrusted to him and he borrows them, he is liable, even if he needs them, because he has no right

بضامن لأنه محسن، لكن كيف يركبها لنفعها؟ يركبها ـ مثلاً ـ ليذهب بها إلى الماء لتشرب أو يروضها؛ لأنها إذا بقيت ربما تخمل ولا تكون قوية، فهو يركبها لنفعها، فلا ضمان عليه؛ لأن هذا خير. قوله: «أو ثوباً فلبسه» فإنه يضمن، لكن إذا قال: أنا أريد أن ألبسه للجمعة، فالجمعة يسن فيها لبس أحسن الثياب فإنه يضمن، فإذا قال: أنا أعطيت صاحبها خيراً لأنه يؤجَر، فأنا أؤجر بلبس أحسن الثياب، وهو يؤجر؛ لأنه أعانني على هذا، فنقول: أنت لا تؤجر، ومن قال: إنك تؤجر باستعمال مال غيرك؟! هذا ظلم فلا أجر لك، وإذا بطل أجرك بطل أجره هو؛ لأن أجره فرع عن أجرك. فإن قال: إنه لبسه لئلا يدخله السوس؛ لأن الحرير إذا لم يبرز في أيام الصيف والحر فإنه يحترق ويتمزق، فما الجواب؟ نقول: يمكن أن تخرجه وتنشره بدون لبس. إذاً إذا أودع ثوباً فلبسه فإنه يضمن، سواء تلف باللبس أو بأمر آخر ولو بعد خلعه؛ وذلك لأنه بمجرد أن لبس الثوب انتقلت يده من كونها يداً أمينة إلى كونها يداً غير أمينة، وعلى هذا فلو لبس الثوب يتجمل به للجمعة فلما رجع رده إلى محرزه فتلف من محرزه ضمن؛ لأنه تعدى حيث فعل ما لم يؤذن له به، لا شرعاً ولا عرفاً لا من صاحبها ولا من عند الله ﷿. قوله: «أو دراهم فأخرجها من محرز» أي إذا أودع دراهم فاستقرضها فإنه يضمن، حتى وإن احتاج إليها؛ لأنه ليس له الحق