its benefits are left idle. If it is a house, it is closed up; and if it is a slave or something else, its benefits remain idle until the pledge is released. If they agree to lease or lend the pledge, that is permissible. This is the apparent view of Al-Khiraqi, because he regarded the revenue of the house and the service of the slave as being part of the pledge; if their benefits were left idle, they would have no revenue. Ibn Abi Musa said: If the pledger gives the pledgee permission to lend or lease it, it is permissible, and the rent is a pledge. If the pledger leases it with the permission of the pledgee, it exits the pledge in one of the two scholarly opinions, and in the other, it does not exit it, just as if the pledgee had leased it. Abu al-Khattab said regarding communal property: The judge leases it on their behalf. Abu Bakr mentioned in [his work on] Al-Khilaf that the benefits of the pledge remain idle absolutely, and they may not lease it. This is the view of Al-Thawri and the People of Opinion (Ashab al-Ra'y). They stated: If the pledger leases the pledge with the permission of the pledgee, it is an exit from the pledge, because the pledge necessitates its continuous detention with the pledgee or his deputy. Thus, whenever a contract is established that entails the termination of this detention, the pledge is voided. We argue that the purpose of the pledge is to provide security for the debt and to satisfy it from its price when it is impossible to satisfy it from the pledger's liability, and this does not conflict with benefiting from it, nor leasing it, nor lending it, so it is permissible to combine them, like the pledgee's use of it. Furthermore, leaving its benefit idle is a waste of wealth, and the Prophet (peace and blessings of Allah be upon him) forbade [the wasting of wealth]. It is also an entity to which the right of security has attached, so it does not prevent its leasing, like a slave when he is held as collateral with the permission of his master. We do not concede that the requirement of the pledge is detention; rather, its requirement is the attachment of a right to it in a way that provides security, and that is not in conflict with benefiting from it. Even if we were to concede that its requirement is detention, it does not prevent the lessee from being a deputy on his behalf in holding and detaining it, and being the one who satisfies its benefit for himself.
(4) In [Manuscript] A: "its wasting". The Hadith was recorded by Al-Bukhari, in: The Chapter of 'There is no charity except from what is left after wealth...', from the Book of Zakat; and in: The Chapter of 'What is forbidden regarding the wasting of wealth...', from the Book of Borrowing; and in: The Chapter of 'Whoever rejects the affair of the fool...', from the Book of Disputes; and in: The Chapter of 'What is disliked of gossip...', from the Book of Softening Hearts. Sahih al-Bukhari 2/139, 3/157, 159, 8/124. And by Muslim, in: The Chapter of 'The prohibition of excessive questioning...', from the Book of Judicial Decisions. Sahih Muslim 3/1340, 1341. And by Al-Darimi, in: The Chapter of 'Indeed, Allah dislikes for you gossip...', from the Book of Softening Hearts. Sunan al-Darimi 2/311. And by Imam Ahmad, in: Al-Musnad 4/250-251, 255.
مَنَافِعُها مُعَطَّلَةً، فإن كانت دَارًا أُغْلِقَتْ، وإن كان عَبْدًا أو غيرَه تَعَطَّلَتْ مَنَافِعُه حتى يُفَكَّ الرَّهْنُ. وإن اتَّفَقَا على إجَارَةِ الرَّهْنِ، أو إعَارَتِه، جازَ ذلك. هذا ظاهِرُ كَلَامِ الخِرَقِىِّ؛ لأنَّه جَعَلَ غَلَّةَ الدَّارِ وخِدْمَةَ العَبْدِ رَهْنًا، ولو عُطِّلَتْ مَنَافِعُهُما لم يَكُنْ لهما غَلَّةٌ. وقال ابنُ أبى موسى: إن أَذِنَ الرَّاهِنُ لِلْمُرْتَهِنِ فى إعَارَتِه، أو إِجَارَتِه، جَازَ، والأُجْرَةُ رَهْنٌ، وإن أجَرَهُ الرَّاهِنُ بإِذْنِ المُرْتَهِنِ، خَرَجَ من الرَّهْنِ، فى أحَدِ الوَجْهَيْنِ، والآخَرُ لا يَخْرُجُ، كما لو أجَرَهُ المُرْتَهِنُ. وقال أبو الخَطَّابِ، فى المُشَاعِ: يُؤجِرُه الحاكِمُ لهما. وذكر أبو بكرٍ فى الخِلَافِ، أنَّ مَنَافِعَ الرَّهْنِ تُعَطَّلُ مُطْلَقًا، ولا يُؤْجِرَاهُ. وهذا قولُ الثَّوْرِىِّ، وأصْحابِ الرَّأْىِ. وقالوا: إذا أجَرَ الرَّاهِنُ الرَّهْنَ بإذْنِ المُرْتَهِنِ، كان إخْرَاجًا من الرَّهْنِ، لأنَّ الرَّهْنَ يَقتَضِى حَبْسَه عند المُرْتَهِنِ أو نَائِبِه على الدَّوَامِ، فمتى وُجِدَ عَقدٌ يَسْتَحِقُّ به زَوَالَ الحَبْسِ زَالَ الرَّهْنُ. ولَنا، أنَّ مَقْصُودَ الرَّهْنِ الاسْتِيثَاقُ بالدَّيْنِ، واسْتِيفَاؤُه مِن ثَمَنِه عندَ تَعَذُّرِ اسْتِيفَائِه من ذِمَّةِ الرَّاهِنِ، وهذا لا يُنَافِى الانْتِفَاعَ به، ولا إجَارَتَه، ولا إعَارَتَه، فجازَ اجْتِمَاعُهُما، كانْتِفَاعِ المُرْتَهِنِ به، ولأنَّ تَعْطِيلَ مَنْفعَتِه تَضْييعٌ لِلْمَالِ، وقد نَهَى النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عن [إِضَاعَة المالِ] (٤)، ولأنَّه عَيْنٌ تَعَلَّقَ بها حَقُّ الوَثِيقَةِ، فلم يَمْنَعْ إِجَارَتَها، كالعَبْدِ إذا ضمِنَ بإِذْنِ سَيِّدِه، ولا نُسَلِّمُ أن مُقْتَضَى الرَّهْنِ الحَبْسُ، وإنَّما مُقْتَضَاهُ تَعَلُّقُ الحَقِّ به على وَجْهٍ تَحْصُلُ به الوَثِيقَةُ، وذلك غيرُ مُنَافٍ لِلانْتِفَاعِ به، ولو سَلَّمْنَا أنَّ مُقْتَضَاهُ الحَبْسُ، فلا يَمْنَعُ أن يكونَ المُسْتَأْجِرُ نَائِبًا عنه فى إمْسَاكِه وحَبْسِه، ومُسْتَوْفِيًا لِمَنْفَعَتِه لِنَفْسِه.
(٤) فى أ: "إضاعته".والحديث أخرجه البخارى، فى: باب لا صدقةَ إلا عن ظهر غنى. . .، من كتاب الزكاة، وفى: باب ما ينهى عن إضاعة المال. . .، من كتاب الاستقراض، وفى: باب من رد أمر السفيه. . .، من كتاب الخصومات، وفى: باب ما يكره من قيل وقال، من كتاب الرقاق. صحيح البخارى ٢/ ١٣٩، ٣/ ١٥٧، ١٥٩، ٨/ ١٢٤. ومسلم، فى: باب النهى عن كثرة المسائل. . .، من كتاب الأقضية. صحيح مسلم ٣/ ١٣٤٠، ١٣٤١. والدارمى، فى: باب إن اللَّه كره لكم قيل وقال، من كتاب الرقاق. سنن الدارمى ٢/ ٣١١. والإمام أحمد، فى: المسند ٤/ ٢٥٠ - ٢٥١، ٢٥٥.