along with its load, the possession is valid, because the possession has occurred in both of them, and thus it exists in the pledge from both of them.
Section: If he pledges an undivided share of something that is not movable, he shall vacate it for him, whether the partner is present or not. If it is movable, such as a jewel of which he pledges half, its possession is by grasping it, and it is impossible to grasp it except with the partner's consent. If the partner consents, he takes it. If the partner refuses, and the mortgagee and pledger agree that it remains in the hand of the partner, it is permissible, and he acts on his behalf in the possession. If the partner and the mortgagee dispute, the judge shall appoint a just person in whose hand it will remain for both of them. If the pledger hands it over to the mortgagee without the partner's consent, and he takes it, if we say: 'The continuity of possession is a condition,' then that taking does not suffice him. If we say: 'It is not a condition,' then possession has been achieved, because the pledge has come into his hand along with the transgression regarding the other [share], similar to if he pledged to him a garment and handed it over along with a garment belonging to someone else, and he took both together. If he pledged a garment to him, and it became confused with another one for him, and he handed one of them over to him, possession is not established, because he does not know that he has given him the pledge. If it is clarified that it is the pledge, the validity of the delivery is clarified. If he hands both garments over to him together, possession is achieved, because he has received the pledge with certainty.
Section: If he pledges a house to him, and he vacates it for him while they are both inside it, then the pledger leaves, the possession is valid. Al-Shafi'i held this view. Abu Hanifah said: 'It is not valid until he vacates it for him after he has left it,' because as long as he was in the house, his hand was upon it, so the vacating did not occur. Our argument is that vacating is valid by his verbal statement along with the possibility of using it and the absence of any obstacle, so it is similar to if they were both outside it. What he mentioned is not valid; do you not see that the mortgagee leaving it does not remove his hand from it, and his entry into another's house does not establish his hand upon it? And because by his leaving it, he has verified his statement, so there is no meaning to repeating the vacating.
(5) Omitted from 1. (6) In A and M: "the empowerment" (al-tamkin).
بِحِمْلِهَا، صَحَّ القَبْضُ، لأنَّ القَبْضَ حَصَل فيهما جميعا، فيكونُ مَوْجُودًا في الرَّهْنِ منهما.
فصل: وإن رَهَنَهُ سَهْمًا مُشَاعًا مِمَّا لا يُنْقَلُ، خَلَّى بَيْنَه وبينَه، سواءٌ حَضَرَ الشَّرِيكُ أو لم يَحْضُرْ. وإن كان مَنْقُولًا كالجَوْهَرَةِ يَرْهَنُ نِصْفَها، فَقَبْضُها تَنَاوُلُها، ولا يُمْكِنُ تَنَاوُلُها إلَّا بِرِضَا الشَّرِيكِ، فإن رَضِىَ الشَّرِيكُ، تَنَاوَلَها، وإن امْتَنَعَ الشَّرِيكُ، فرَضِىَ المُرْتَهِنُ والرَّاهِنُ بِكَوْنِها في يَدِ الشَّرِيكِ، جازَ، ونَابَ عنه في القَبْضِ، وإن تَنَازَعَ الشَّرِيكُ والمُرْتَهِنُ، نَصَّبَ الحَاكِمُ عَدْلًا تكونُ في يَدِه لهما وإن نَاوَلَها الرَّاهِنُ لِلْمُرْتَهِنِ بغير رِضَا الشَّرِيكِ فتَنَاوَلَها، فإن قُلْنا: اسْتِدَامَةُ القَبْضِ شَرْطٌ. لم يَكْفِه ذلك التَّنَاوُلُ. وإن قُلْنا: ليس بِشَرْطٍ. فقد حَصَلَ القَبْضُ، لأنَّ الرَّهْنَ حَصَلَ في يَدِه مع التَّعَدِّى في غيرِه، فأشْبَه ما لو رَهَنَهُ ثَوْبًا فسَلَّمَهُ إليه مع ثَوْبٍ لغيره، فتَنَاوَلَهُما معا. ولو رَهَنَهُ ثَوْبًا، فاشْتَبَه عليه بغيرِه، فسَلَّمَ إليه أحَدَهما، لم يَثبُت القَبْضُ؛ لأنَّه لا يَعْلَمُ أنَّه أقْبَضَهُ الرَّهْنَ، فإن تَبَيَّنَ أنَّه الرَّهْنُ، تَبَيَّنَ صِحَّةُ التَّسْلِيمِ. وإن سَلَّمَ إليه الثَّوْبَيْنِ معا، حَصَلَ القَبْضُ، لأنَّه قد تَسَلَّمَ الرَّهْنَ يَقِينًا.
فصل: ولو رَهَنَهُ دَارًا، فخَلَّى بَيْنَه وبَيْنَها وهما فيها، ثم خَرَجَ الرَّاهِنُ، صَحَّ القَبْضُ. وبهذا قال [الشَّافِعِيُّ. وقال] (٥) أبو حنيفةَ: لا يَصِحُّ حتى يُخَلِّىَ بينه وبينها بعد خُرُوجِه منها؛ لأنَّه ما كان في الدَّارِ فيَدُه عليها، فما حَصَلَتِ التَّخْلِيَةُ. ولَنا، أنَّ التَّخْلِيَةَ تَصِحُّ بقولِه مع التَّمَكُّنِ (٦) منها وعَدَمِ المانِعِ، فأَشْبَهَ ما لو كانا خارِجَيْنِ عنها، ولا يَصِحُّ ما ذَكَرَهُ، ألا تَرَى أنَّ خُرُوجَ المُرْتَهِنِ منها لا يُزِيلُ يَدَهُ عنها، ودُخُولَهُ إلى دَارِ غيرِه لا يُثْبِتُ يَدَه عليها، ولأنه بِخُرُوجِه عنها مُحَقّقٌ لِقَوْلِه، فلا مَعْنَى لإعَادَةِ التَّخْلِيَةِ.
(٥) سقط من: ١.(٦) في أ، م: "التمكين".