the pledge has become binding due to the attachment of possession to it. In every instance where the binding nature of the pledge ceases due to the cessation of possession, permission for the second possession is considered; for it is a possession by which the pledge becomes binding, similar to the first. That which indicates permission acts in its stead, such as his sending the slave to the mortgagee, or his returning what he took from the mortgagee to his hand, and the like; because that is evidence of permission, so it suffices, just as inviting people to food and placing it before them serves the function of permission to eat it.
Section: He said: "Possession of it is in two ways: if it is of that which is movable (manqul), its possession by the mortgagee is his taking it from his pledger as a movable object. If it is of that which is not movable, such as houses and lands, its possession is the pledger vacating it for the mortgagee, with no obstacle between them."
In summary, possession in a pledge is like possession in a sale and a gift. If it is a movable object, its possession is moving it or grasping it. If it is currency or something light that can be possessed by hand, its possession is grasping it with the hand. If it is something to be measured by volume (makil), its pledge is by volume measurement, or if by weight (mawzun), its pledge is by weight measurement; due to the saying of the Prophet (may Allah bless him and grant him peace): "When you specify the volume, then measure it." If he pledges a heap of grain without measurement, or if it is clothing or an animal, its possession is moving it; due to the saying of Ibn Umar: We used to buy food from caravans without measurement, so the Prophet (may Allah bless him and grant him peace) forbade us from selling it until we moved it from its place. This is agreed upon. If the pledge is not movable, such as real estate or fruit on a tree, its possession is vacating it for the mortgagee without any obstacle, by opening the door of the house for him or handing him its key. If he vacates it for him while it contains belongings of the pledger, the delivery is valid; because its connection to the pledger's property does not prevent the validity of the delivery, like fruit on a tree. Likewise, if he pledges to him a mount carrying a load belonging to the pledger, and delivers it to him, the delivery is valid. And if he pledges the load while it is on the mount, and delivers it to him
(1) Its takhrij (source documentation) was previously mentioned on page 187. (2) In M: "moving it" (naqluhu). An error. (3) Its takhrij (source documentation) was previously mentioned on page 183. (4) In the original: "and delivers" (wa yusallim).
الرَّهْنَ قد لَزِمَ لِاتِّصَالِ القَبْضِ به. وكلُّ مَوْضِعٍ زَالَ لُزُومُ الرَّهْنِ لِزَوَالِ القَبْضِ، اعْتُبِرَ الإِذْنُ فى القَبْضِ الثانى؛ لأنَّه قَبْضٌ يَلْزَمُ به الرَّهْنُ، أشْبَهَ الأَوَّلَ، ويَقُومُ ما يَدُلُّ على الإِذْنِ مَقامَهُ، مثلُ إرْسَالِه العَبْدَ إلى مُرْتَهِنِه، ورَدِّه لما أخَذَهُ من المُرْتَهِنِ إلى يَدِه، ونحو ذلك؛ لأنَّ ذلك دَلِيلٌ على الإِذْنِ، فاكْتُفِىَ به، كدُعاءِ الناسِ إلى الطَّعَامِ، وتَقْدِيمِه بين أيْدِيهم، يَجْرِى مَجْرَى الإِذْنِ فى أكْلِه.
٧٨٥ - مسألة؛ قال: (والقَبْضُ فِيهِ مِنْ وَجْهَيْنِ؛ فَإنْ كَانَ مِمَّا يُنْقَلُ، فقَبْضُ المُرْتَهِنِ لَهُ أَخْذُه إيَّاهُ مِنْ رَاهِنِه مَنْقُولًا، وإنْ كَانَ مِمَّا لَا يُنْقَلُ، كالدُّورِ والأَرَضِينَ، فقَبْضُه تَحْلِيَةُ رَاهِنِه بَيْنَهُ وبَيْنَ مُرْتَهِنِه، لَا حَائِلَ دُونَهُ)
وجملةُ ذلك أنَّ القَبْضَ فى الرَّهْنِ كالقَبْضِ فى البَيْعِ والهِبَةِ، فإن كان مَنْقُولًا فَقَبْضُه نَقْلُه أو تَنَاوُلُه، وإن كان أثْمَانًا، أو شَيْئًا خَفِيفًا يُمْكِنُ قَبْضُه باليَدِ، فقَبْضُه تَنَاوُلُه بها، وإن كان مَكِيلًا رَهْنُه بالكَيْلِ، أو مَوْزُونًا رَهْنُه بالوَزْنِ، فقَبْضُه اكْتِيَالُه أو اتِّزَانُه؛ لقَوْلِ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "إذَا سَمَّيْتَ الكَيْلَ فَكِلْ" (١). وإن ارْتَهَنَ الصُّبْرَةَ جُزَافًا، أو كان ثِيَابًا أو حَيَوَانًا، فقَبْضُه نَقْلُه؛ لقولِ ابن عمرَ: كنا نَشْتَرِى الطَّعَامَ من الرُّكْبَانِ جُزَافًا. فنَهَانَا النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أن نَبِيعَهُ حَتَّى نَنْقُلَهُ (٢) مِن مَكَانِه. مُتَّفَقٌ عليه (٣). وإن كان الرَّهْنُ غيرَ مَنْقُولٍ، كالعَقَارِ والثَّمَرَةِ على الشَّجَرَةِ، فقَبْضُه التَّخْلِيَةُ بين مُرْتَهِنِه وبينه مِن غيرِ حَائِلٍ، بأن يَفْتَحَ له بابَ الدَّارِ، أو يُسَلِّمَ (٤) إليه مِفْتَاحَهَا. وإن خَلَّى بينه وبينَها وفيها قُمَاشٌ لِلرَّاهِنِ، صَحَّ التَّسْلِيمُ؛ لأنَّ اتِّصَالَها بِمِلْكِ الرَّاهِنِ لا يَمْنَعُ صِحَّةَ التَّسْلِيمِ، كالثَّمَرَةِ فى الشَّجَرَةِ. وكذلك لو رَهَنَهُ دَابَّةً عليها حِمْلٌ للرَّاهِنِ، فسَلَّمَها إليه، صَحَّ التَّسْلِيمُ. ولو رَهَنَ الحِمْلَ وهو على الدَّابَّةِ، وسَلَّمَها إليه
(١) تقدم تخريجه فى صفحة ١٨٧.(٢) فى م: "نقله". خطأ.(٣) تقدم تخريجه فى صفحة ١٨٣.(٤) فى الأصل: "ويسلم".
