Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (3/23)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

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If, however, the working partner made the purchase unknowingly, is insolvent, and there is a surplus, enough of the slave is sold to cover the capital provider’s capital and share of the profit as assessed on the day of the ruling, and the remainder is emancipated. If the capital provider wishes to take a share of the slave equivalent to his capital and share of the profit, calculated according to the slave’s value as a whole, he may do so, since this allows a larger share to be emancipated. He may not, however, take the portion that would have been sold to cover his capital and share of the profit, by analogy with Asbagh’s transmission from Ibn al-Qāsim in the Book of Wills, as explained above regarding a knowing purchase. And Allah grants success.

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These eight cases may be summarized as follows. If the working partner made the purchase unknowingly and there is no surplus beyond the capital, the slave is sold and the proceeds handed over to the capital provider, whether the working partner is solvent or insolvent.

If he made the purchase unknowingly and there is a surplus beyond the capital, the ruling is the same as for a slave jointly owned by two partners when one of them emancipates his share, whether he is solvent or insolvent. If the working partner is solvent, his share is emancipated, and he must pay the assessed value of the capital provider’s share. If he is insolvent, his share is emancipated, while the capital provider’s share remains enslaved in the latter’s ownership—unless the capital provider declines this arrangement and demands his money. In that case, whatever portion must be sold to cover his capital and profit is sold, and the remainder is emancipated.

If the working partner made the purchase knowingly and is solvent, the slave is emancipated, and he must pay the capital provider his capital and share of the profit, assessed on either the day of the ruling or the day of purchase, whichever yields the greater amount, if there is a surplus. If he made the purchase knowingly and is insolvent, enough of the slave is sold to cover the capital provider’s capital and profit, and the remainder is emancipated, if there is a surplus. If there is no surplus, the slave is handed over to the capital provider, or sold and the proceeds handed over to him.

Al-Mughīra does not take the working partner’s knowledge into account. In every case, his ruling for a knowing purchase is the same as Ibn al-Qāsim’s ruling for an unknowing purchase, as we have explained when setting out his position. And Allah grants success.

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As for the second issue—the working partner’s purchase of someone who becomes free upon entering the capital provider’s ownership—it likewise falls into the same categories into which we divided the purchase of someone who becomes free upon entering the working partner’s own ownership.

فصل وأما إن كان غير عالم معسرا وفيه فضل فإنه يباع منه بقدر رأس المال وربح رب المال يوم الحكم ويعتق الباقي. وإن أراد رب المال أن يأخذ منه قدر رأس ماله وحصته من الربح على ما يساوي جملة كان ذلك له لأنه أوفر للعتق، وليس له أن يأخذ منه ما كان يباع له منه برأس ماله وحصته من الربح على قياس ما في سماع أصبغ عن ابن القاسم من كتاب الوصايا حسبما تقدم إذا كان عالما. وبالله التوفيق. فصل وتلخيص هذه المسائل الثمان أنه إن كان غير عالم ولا فضل فيه عن رأس المال فسواء كان موسرا أو معسرا يباع ويسلم ثمنه إلى رب المال. وإن كان غير عالم وفيه فضل عن رأس المال كان كالعبد بين الشريكين يعتق أحدهما حظه منه وهو موسره أو معسره. إن كان موسرا أعتق عليه حظه وقوم عليه حظ رب المال، وإن كان معسرا أعتق عليه حظه منه وبقي حظ صاحب المال منه رقيقا له إلا أن لا يريد ذلك ويطلب ماله فيباع له منه برأس ماله وربحه ما بيع ويعتق الباقي. وإن كان عالما موسرا أعتق عليه وأدى إلى رب المال الأكثر من رأس ماله، وحصته من الربح يوم الحكم أو يوم الشراء إن كان فيه فضل وإن كان عالما معسرا بيع منه لرب المال برأس ماله وربحه وأعتق الباقي إن كان فيه فضل. وإن لم يكن فيه فضل أسلم لرب المال أو بيع وأسلم إليه ثمنه. والمغيرة لا يراعي علم العامل فيقول: إذا علم ما يقول ابن القاسم إذا لم يعلم في جميع الوجوه حسبما ذكرناه على مذهبه، وبالله التوفيق. فصل وأما المسألة الثانية وهي شراء العامل من يعتق على رب المال فإنها تنقسم أيضا على الوجوه التي قسمنا عليها شراء من يعتق عليه.