797 - Issue: He said: "And if the pledge perishes without any crime [committed] by the pledgee, the pledgee shall seek his right [of debt] when it becomes due, and the loss of it is [borne] by its pledger. If it was due to the transgression of the pledgee, or if he did not secure it, he shall be liable."
As for when the pledgee transgresses regarding the pledge, or is negligent in safeguarding the pledge that is in his possession until it perishes, he is liable. We are not aware of any disagreement regarding the necessity of liability upon him; and because it is a trust in his hand, so he becomes liable if it perishes due to his transgression or negligence, like a deposit. As for if it perishes without any transgression or negligence on his part, there is no liability upon him, and it is from the wealth of the pledger. This is narrated from Ali, may Allah be pleased with him. This is also the view of Ata, al-Zuhri, al-Awza'i, al-Shafi'i, Abu Thawr, and Ibn al-Mundhir. It is narrated from Shurayh, al-Nakha'i, and al-Hasan that the pledge is guaranteed to the full extent of the debt, even if it is greater than its value; because it was narrated from the Prophet, peace and blessings of Allah be upon him, that he said: "The pledge is [guaranteed] for what is in it." Malik said: If its perishing is due to an apparent cause, such as death or fire, it is the liability of the pledger; but if he claims its perishing was due to a hidden cause, his statement is not accepted, and he is liable. Al-Thawri and the People of Opinion (Ashab al-Ra'y) said: The pledgee is liable for it for the lesser of the two amounts: its value or the amount of the debt. This is narrated from Umar ibn al-Khattab, may Allah be pleased with him. They argued with what Ata narrated, that a man pledged a horse, and it died while with the pledgee, so he came to the Prophet, peace and blessings of Allah be upon him, and informed him of that, and he said: "Your right is gone." And because it is an object seized for the purpose of settlement, so the one who seized it for that purpose is liable for it, or the one whose deputy seized it, like the reality of an object seized in settlement. And because it is detained for a debt, so it is guaranteed, like an object sold when it is detained for the settlement of...
(1) In the margin of S: "Narrated by Anas." The hadith is recorded by al-Bayhaqi in: The Chapter on the One who says the pledge is guaranteed, from the Book of Sales, Al-Sunan al-Kubra 6/40. And al-Daraqutni in: The Book of Sales, Sunan al-Daraqutni 3/32. See also Nasb al-Rayah, in: The Book of Pledges 4/322, where he said: Abu Dawud recorded it in his Marasil [collection] from Ata, from the Prophet, peace and blessings of Allah be upon him. (2) Recorded by al-Bayhaqi in: The Chapter on the One who says the pledge is guaranteed, from the Book of Pledges, Al-Sunan al-Kubra 6/41. And Ibn Abi Shaybah in: The Chapter on the Man who pledges [something] and it perishes, from the Book of Sales and Judgments, Al-Musannaf 7/183. Al-Zayla'i said: Abu Dawud recorded it in his Marasil, Nasb al-Rayah 4/321.
٧٩٧ - مسألة؛ قال: (والرَّهْنُ إذَا تَلِفَ بِغَيْرِ جِنَايَةٍ مِنَ المُرْتَهِنِ، رَجَعَ المُرْتَهِنُ بِحَقِّه عِنْدَ مَحلِّه، وكَانَتْ المُصِيبَةُ فِيهِ مِنْ رَاهِنِهِ، وَإن كَانَ بِتَعَدِّى المُرْتَهِنِ، أوْ لَمْ يَحْرُزْهُ، ضَمِنَ)
أمَّا إذا تَعَدَّى المُرْتَهِنُ فى الرَّهْنِ، أو فَرَّطَ فى الحِفْظِ للرَّهْنِ الذى عندَه حتى تَلِفَ، فإنَّه يَضْمَنُ. لا نَعْلَمُ فى وُجُوبِ الضَّمَانِ عليه خِلَافًا؛ ولأنَّه أمَانَةٌ فى يَدِه، فلَزِمَه إذا تَلِفَ بِتَعَدِّيه أو تَفْرِيطِه، كالوَدِيعَةِ. وأمَّا إن تَلِفَ من غيرِ تَعَدٍّ منه ولا تَفْرِيطٍ، فلا ضَمَانَ عليه، وهو من مَالِ الرَّاهِنِ. يُرْوَى ذلك عن عَلِىٍّ رَضِىَ اللَّه عنه. وبه قال عَطَاءٌ، والزُّهْرِىُّ، والأوْزَاعِىُّ، والشَّافِعِىُّ، وأبو ثَوْرٍ، وابنُ المُنْذِرِ. ويُرْوَى عن شُرَيْحٍ، والنَّخَعِىِّ، والحسنِ، أنَّ الرَّهْنَ يُضْمَنُ بِجَمِيعِ الدَّيْنِ، وإن كان أكْثَرَ من قِيمَتِه؛ لأنَّه رُوِىَ عن النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، أنَّه قال: "الرَّهْنُ بِمَا فِيهِ" (١). وقال مَالِكٌ إن كان تَلَفُه بأمْرٍ ظَاهِرٍ، كالمَوْتِ والحَرِيقِ، فمِن ضَمَانِ الرَّاهِنِ، وإن ادَّعَى تَلَفَه بأَمْرٍ خَفِىٍّ، لم يُقبَلْ قولُه، وضَمِنَ. وقال الثَّوْرِىُّ، وأصْحَابُ الرَّأْىِ: يَضْمَنُه المُرْتَهِنُ بأقَلِّ الأَمْرَيْنِ مِن قِيمَتِه أو قَدْرِ الدَّيْنِ. ويَرْوِى ذلك عُمَرُ بن الخَطَّابِ، رَضِىَ اللهُ عنه. واحْتَجُّوا بما رَوَى عَطَاءٌ، أنَّ رَجُلًا رَهَنَ فَرَسًا، فنَفَقَ عند المُرْتَهِنِ، فجاء إلى النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فأخْبَرَه بذلك، فقال: "ذَهَبَ حَقُّكَ" (٢). ولأنَّها عَيْنٌ مَقْبُوضَةٌ لِلاسْتِيفَاءِ، فيَضْمَنُها مَن قَبَضَها لذلك، أو من قَبَضَها نَائِبُه، كحَقِيقَةِ المُسْتَوْفَى، ولأنَّه مَحْبُوسٌ بِدَيْنٍ، فكان مَضْمُونًا، كالمَبِيعِ إذا حُبِسَ لِاسْتِيفَاءِ
(١) فى حاشية ص: "رواه أنس".والحديث أخرجه البيهقى، فى: باب من قال الرهن مضمون، من كتاب البيوع. السنن الكبرى ٦/ ٤٠. والدارقطنى، فى: كتاب البيوع. سنن الدارقطنى ٣/ ٣٢ وانظر نصب الراية، فى: كتاب الرهن ٤/ ٣٢٢. وقال: رواه أبو داود فى مراسيله، عن عطاء، عن النبى -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-.(٢) أخرجه البيهقى، فى: باب من قال الرهن مضمون، من كتاب الرهن. السنن الكبرى ٦/ ٤١. وابن أبى شيبة، فى: باب فى الرجل يرهن الرجل فيهلك، من كتاب البيوع والأقضية. المصنف ٧/ ١٨٣. وقال الزيلعى: أخرجه أبو داود فى مراسيله، نصب الراية ٤/ ٣٢١.
