the servant as long as the servant is in the aid of his brother." (7) Abu al-Darda’ said: "For me to lend two dinars, then they are returned to me, then I lend them again, is dearer to me than giving them away in charity." This is because it contains the relief of one's Muslim brother, the fulfillment of his need, and aid to him; therefore, it is commendable, like charity given to him, and it is not obligatory. Ahmad said: "There is no sin upon one who is asked for a loan and does not lend." This is because it is an act of kindness (ma'ruf), thus it resembles voluntary charity. It is not disliked (makruh) for the borrower. Ahmad said: "The loan is not considered 'begging' (mas'alah)." He meant that it is not disliked. This is because the Prophet (peace and blessings of Allah be upon him) used to borrow, as evidenced by the hadith of Abu Rafi‘; if it were disliked, he would have been the furthest of people from it. Also, because he only takes it in exchange for its value, it resembles purchasing on credit against one's liability. Ibn Abi Musa said: "I do not like for one to take upon himself an obligation that he does not possess," meaning that which he cannot fulfill. Whoever wishes to borrow must inform the one from whom he is seeking the loan of his condition, and he should not deceive him regarding himself, unless it is a small matter, the equivalent of which is not difficult to return. Ahmad said: "If he borrows on behalf of another person without informing him of his situation, I do not like that." He also said: "I do not like for one to borrow on the basis of his status/influence for his brothers." The Qadi said: "He means when the one for whom he is borrowing is not known for fulfillment, as this is a deception of the lender's wealth and a harm to him. As for when he is known for fulfillment, it is not disliked, as it is a form of assistance to him and a relief of his distress."

Section: The loan is only valid from one who is authorized to manage property (ja'iz al-tasarruf), for it is a contract regarding property, so it is not valid except from one who is authorized to manage property, just like a sale. Its ruling regarding the offer and acceptance is the same as the ruling of a sale, as previously discussed. It is valid with the terms "salam" (forward sale) and "qard" (loan), as the Shari'a has come with both, and with any term that conveys their meaning, such as if he says: "I have transferred ownership of this to you, on the condition that you return its equivalent to me," or if there is context indicating the intention of a loan.