Manhaj al-Salikin wa Tawdih al-Fiqh fi al-Din - Abd al-Rahman al-Sadi’ - (152)

Manhaj al-Salikin wa Tawdih al-Fiqh fi al-DinAbd al-Rahman al-Sadi’

or is negligent, as with all property held in trust.

350—If the obligation is discharged in full, the pledge is released.

351—If it is not, and the creditor requests that the pledged property be sold, it must be sold and the obligation discharged from its proceeds. Whatever remains of the proceeds after the obligation has been discharged belongs to the owner of the pledged property. If any portion of the debt remains, it continues as an unsecured debt without a pledge.

352—If anyone destroys the pledged property, he must compensate for it, and that compensation becomes the pledge1.

353—Any increase it produces is part of the pledge, while its upkeep is borne by its owner.

354—The pledgor may not make use of it without the pledgee’s permission, unless such use is permitted by the Lawgiver, as in the Prophet’s ﷺ words: “A pledged mount may be ridden in return for its upkeep, and the milk of a pledged milch animal may be drunk in return for its upkeep. Whoever rides the animal or drinks its milk must bear the cost of its upkeep.” Narrated by al-Bukhārī2.

355—A guarantee3 is to assume liability for the obligation on behalf of4 the one who

(1) The Shaykh held that it is neither lawful nor legally effective for the pledgor to manumit a person held as pledged property, whether the pledgor is solvent or insolvent. *Al-Mukhtārāt al-Jaliyya*, p. 81. (2) Al-Bukhārī, 5/143. (3) Shaykh Ibn Aqīl said: The discussion of *damān* (financial guarantee) and *kafāla* (personal suretyship) was abridged in a deficient manner that fails to achieve its purpose. It would have been preferable and clearer to mention one or two issues. (4) This is absent from manuscript A.

أَوْ فَرَّطَ، كَسَائِر اَلْأَمَانَاتِ. ٣٥٠- فَإِنْ حَصَلَ اَلْوَفَاءُ اَلتَّامُّ اِنْفَكَّ اَلرَّهْنُ. ٣٥١-وَإِنْ لَمْ يَحْصُلْ، وَطَلَبَ صَاحِبُ اَلْحَقِّ بَيْعَ اَلرَّهْنِ وَجَبَ بَيْعُهُ وَالْوَفَاءُ مِنْ ثَمَنِهِ، وَمَا بَقِيَ مِنْ اَلثَّمَنِ بَعْدَ وَفَاءِ اَلْحَقِّ فَلِرَبِّهِ، وَإِنْ بَقِيَ مِنْ اَلدَّيْنِ شَيْءٌ يَبْقَى دَيْنًا مُرْسَلاً بِلَا رَهْنٍ. ٣٥٢- وَإِنْ أَتْلَفَ اَلرَّهْنَ أَحَدٌ فَعَلَيْهِ ضَمَانُهُ يَكُونُ رَهْنًا١. ٣٥٣- وَنَمَاؤُهُ تَبَعٌ لَهُ، وَمُؤْنَتُهُ عَلَى رَبِّهِ. ٣٥٤- وَلَيْسَ لِلرَّاهِنِ اَلِانْتِفَاعُ بِهِ إِلَّا بِإِذْنِ اَلْآخَرِ، أَوْ بِإِذْنِ اَلشَّارِعِ فِي قَوْلِهِ ﷺ: "اَلظَّهْرُ يُرْكَبُ بِنَفَقَتِهِ إِذَا كَانَ مَرْهُونًا، وَلَبَنُ اَلدَّرِّ يُشْرَبُ بِنَفَقَتِهِ إِذَا كَانَ مَرْهُونًا، وَعَلَى اَلَّذِي يَرْكَبُ وَيَشْرَبُ اَلنَّفَقَةُ" رَوَاهُ اَلْبُخَارِيُّ٢. ٣٥٥- والضمان٣: أن يضمن الحق عن٤ الذي

١ قرر الشيخ أن عتق الراهن للعين المرهونة لا يحل ولا ينفذ، سواء كان موسرا أو معسرًا. "المختارات الجلية، ص: ٨١". ٢ "١٤٣/٥". ٣ قال الشيخ ابن عقيل: اقتضب الكلام على الضمان والكفالة اقتضابًا مخلًّا لا يحصل به المقصود، ولو ذكر مسألة أو مسألتين لكان أولى وأوضح. ٤ ليست في "أ".