Al-KāfīIbn Abd al-Barr

for the creditors. Likewise, if the pledger of a slave is declared bankrupt, the slave’s pledgee has a prior claim to the slave himself over the claims of the master’s other creditors. Should any part of the debt remain outstanding after the pledgee has been satisfied, he then shares with the other creditors in whatever property the slave possesses.

As for houses, land, orchards, livestock, or slaves that have been pledged: if any of these yield produce or generate rent, that income belongs to the pledger. The pledgee, with the owner’s permission, undertakes the hiring, leasing, and general supervision of the property, consulting the owner in every aspect of the matter.

It is permissible for the pledgee to stipulate that the yield and rent be received in payment of his debt, whether the debt is immediately due or deferred to a specified date. If, by that date, he has recouped his full entitlement from this income, he must return the pledge in its original state to its owner; otherwise, he must account for the remainder of the debt until he is paid in full.

If the debt is neither currently payable nor fixed to a definite term, and repayment is made solely from the produce and rent until the debt is covered, such an arrangement is invalid in both sale and loan transactions because the exact amount is unknown. Some scholars have allowed it in loans alone, yet the first opinion is the better-known view in the school; in sales, it is absolutely impermissible.

The cost of upkeep and maintenance of the pledged property—whether it is an animal or something else—remains the responsibility of the owner.

للغرماء وكذلك لو افلس راهن العبد كان مرتهنة اولى برقبته من غرماء سيده فإن فضل من حقه شيء كان اسوة الغرماء في مال العبد وما ارتهن من الدور والارضين والحوائط والحيوان والرقيق وكان لشيء من ذلك غلة او اجرة فهي لرب الرهن والمرتهن هو الذي يتولى كراء ذلك واجارته والنظر فيه بإذن ربه ويشاوره في ذلك كله وجائز ان يشترط المرتهن قبض الصلة والكراء من دينه كان دينه حالا او الى اجل معلوم فإن استوفى حقه من ذلك الى اجله صرف الرهن بحاله الى ربه والا حاسبه ببقية دينه حتى نتصف منه ولو كان الدين ليس بحال ولا الى أجل معلوم وإنما جعل قضاؤه من الغل ةوالإجارة حتى يستوفي لك يجز هذا في بيع ولا سلف للجهل بمقدار ذلك وقد أجازه بعضهم في السلف خاصة والاول اشهر في المذهب واما في البيع فلا يجوز البتة ونفقة الرهن ومؤنته على ربه حيوانا كان او غيره

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