Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (2/371)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

cases. As for increase distinct from the pledged property, it too is of two kinds: that which shares its nature and form, and that which does not. Increase that shares its nature and form—such as offspring—is included in the pledge along with the mother, whether human or animal. The same applies to date-palm offshoots, which are included in the pledge along with the parent trees. Increase that does not share its nature and form is not included in the pledge, whether it is produced by the pledged property, such as dates, sheep’s milk, and wool, or is not produced by it, such as rent from a house or a male slave’s earnings. This is the well-known position in the school and the established view of Mālik. It has also been related from him that all such increase is included in the pledge, whether produced by the pledged property or not.

Abū Hanīfa held that every distinct increase produced by the pledged property is included in the pledge even when it differs in form, by analogy with animal offspring and with increase that remains inseparable from the pledged property. Al-Shāfi‘ī held that no increase is included in the pledge except what remains inseparable from it, such as a slave woman or riding animal gaining weight. Those who support his position cite the Prophet’s saying, may Allah bless him and grant him peace, “Its gain is his,” arguing that offspring are part of its gain. They also argue that a pledge constitutes a right attached to a specific asset, which may be satisfied from the proceeds of its sale, and therefore must not extend to its offspring. The analogous case is compensation for an injury: if a slave woman commits an injury and then becomes pregnant, her child is not subject to liability for that injury. Furthermore, whatever is not included with an offending slave woman in liability for her injury is likewise not included with a pledged slave woman in the pledge; her earnings are the analogous case.

These are preliminary principles concerning pledges upon which the questions discussed in this book are based, Allah Most High willing. Success comes from Him.

ذلك؛ وأما ما كان متميزا عن الرهن، فإنه أيضا على وجهين، أحدهما أن يكون على خلقته وصورته، والثاني أن لا يكون على خلقته وصورته؛ فأما ما كان على خلقته وصورته- كالولد فإنه داخل مع الأم في الرهن من بني آدم، ومن سائر الحيوان؛ وكذلك ما كان في معناه من فسلان النخيل؛ فإنه داخل مع الأصول في الرهن؛ وأما ما لم يكن على خلقته وصورته؛ فإنه لا يدخل في الرهن- كان متولدا عنه كثمرة النخيل، ولبن الغنم وصوفها؛ أو غير متولد عنه ككراء الدار، وخراج الغلام؛ هذا هو المشهور في المذهب المعلوم من قول مالك. وقد روي عنه أن ذلك كله داخل في الرهن- كان متولدا عنه، أو غير متولد عنه. وذهب أبو حنيفة إلى أنه يدخل في الرهن كل نماء متميز منه متولد عنه على غير خلقته، قياسا على نسل الحيوان وعلى النماء المتصل بالرهن الذي لا يتميز منه؛ وذهب الشافعي إلى أنه لا يدخل في الرهن من النماء إلا ما كان غير متميز منه كسمن الجارية والدابة، واستدل من نصر قوله على ذلك بقوله ﷺ: «له غنمه» فالولد من غنمه، قالوا ولأنه حق متعلق بعين قد يستوفي من ثمنها، فوجب ألا يسري إلى ولدها أصله أرش الجناية، وهو أن الأمة إذا جنت ثم حملت أن الولد لا يدخل في الجناية، ولأن كل ما لا يتبع الجانية في الجناية فلا يتبع المرهونة في الرهن، أصله الكسب، فهذه مقدمات في الرهون تبنى عليها مسائل الكتاب- إن شاء الله تعالى وبه التوفيق.