The guarantor and the surety entered (31) upon the realization that there is no advantage for them in it, and because it is a contract that does not require acceptance, thus no option (khiyar) enters it, like a vow (nadhr). Abu Hanifa and Al-Shafiʿi held this view, and we do not know of any disagreement among them regarding this. If an option is stipulated in both, the Qadi said: In my view, the suretyship (kafala) is void, and this is the school of Al-Shafiʿi; because he stipulated something that contradicts its requirements, so it became corrupt, as if he had stipulated that he would not pay what is upon the guaranteed person. This is because the requirement of a guarantee (daman) and suretyship is the obligation of what he guaranteed or stood surety for, and the option contradicts that. It is possible that the condition is void and the suretyship remains valid, as we said regarding corrupt conditions in a sale. If he acknowledges that he stood surety (32) on the condition of an option, the suretyship becomes binding upon him, and the condition is void; because he has attached to his admission something that invalidates it, so it is similar to an exclusion of the whole.
Section: If two men guarantee a thousand on behalf of a man, as a joint guarantee (33), and they say: We have guaranteed for you the thousand that is upon Zayd. Then each one of them is a guarantor for half of it. If they are three, then each one of them (34) is a guarantor for a third of it. If one of them (34) says: I and these two (35) are guarantors for you for the thousand, and the other two remain silent, then upon him is one-third of the thousand, and there is nothing upon the other two. If each one of them says: Each one of us is a guarantor for you for the thousand, this is a guarantee of joint and individual liability, and he has the right to demand from each one of them the entire thousand if he wishes. If one of them pays the entire thousand, or his share of it (36), he has no recourse except against the guaranteed party; because each one of them is an original guarantor, and is not a guarantor on behalf of the other guarantor.
825 - Issue; he said: (Whoever stands surety for a person is bound by what is upon that person if he does not deliver him).
In summary, suretyship for a person is valid, according to the opinion of the majority of scholars. This is the school of
(31) Omitted from: A, M. (32) In the original: "kafil". (33) In A, M: "ishtirat". (34) Omitted from: The original, B. (35) In M: "wa hadha". (36) Omitted from: M.
والضَّمِينُ والكَفِيلُ دَخَلَا (٣١) على بَصِيرَةٍ أنَّه لا حَظَّ لهما، ولأنَّه عَقْدٌ لا يَفْتَقِرُ إلى القَبُولِ، فلم يَدْخُلْهُ خِيارٌ، كالنَّذْرِ. وبهذا قال أبو حنيفةَ والشَّافِعِىُّ. ولا نَعْلَمُ عن أحَدٍ خِلافَهم. فإن شَرَطَ الخِيارَ فيهما، فقال القاضي: عندى أنَّ الكَفالةَ تَبْطُلُ، وهو مذهبُ الشَّافِعِىِّ؛ لأنَّه شَرَطَ ما يُنَافِى مُقْتَضَاهَا، فَفَسَدَتْ، كما لو شَرَطَ أن لا يُؤدِّىَ ما على المَكْفُولِ به، وذلك لأنَّ مُقْتَضَى الضَّمانِ والكَفالةِ لُزُومُ ما ضَمِنَه أو كَفَلَ به، والخِيارُ يُنَافِى ذلك. ويَحْتَمِلُ أن يَبْطُلُ الشَّرْطُ وتَصِحَّ الكَفَالَةُ، كما قُلْنا في الشُّرُوطِ الفَاسِدَةِ في البَيْعِ. ولو أقَرَّ بأنَّه كَفَلَ (٣٢) بِشَرْطِ الخِيَارِ، لَزِمَتْهُ الكَفالةُ، وبَطَلَ الشَّرْطُ؛ لأنَّه وَصَلَ بإِقْرارِه ما يُبْطِلُه، فأشْبَهَ اسْتِثْنَاءَ الكُلِّ.
فصل: وإذا ضَمِنَ رجلانِ عن رجلٍ ألْفًا، ضَمانَ اشْتِرَاكٍ (٣٣) فقالا: ضَمِنَّا لك الأَلْفَ الذي على زيْدٍ. فكلُّ واحدٍ منهما ضَامِنٌ لِنِصْفِه. وإن كانوا ثَلَاثَةً، فكلُّ واحدٍ منهم (٣٤) ضَامِنٌ ثُلُثَهُ. فإن قال واحدٌ منهم (٣٤): أنا وهذان (٣٥) ضَامِنُونَ لك الأَلْفَ. فسَكَتَ الآخَرانِ، فعليه ثُلُثُ الأَلْفِ، ولا شىءَ عليهما. وإن قال كلُّ واحدٍ منهم: كلُّ واحدٍ مِنَا ضَامِنٌ لك الأَلْفَ. فهذا ضَمَانُ اشْتِرَاكٍ وانْفِرَادٍ، وله مُطَالَبَةُ كلِّ واحدٍ منهم بالألْفِ كلِّه إن شاءَ. وإن أدَّى أحَدُهم الأَلْفَ كلَّه، أو حِصَّتَهُ منه (٣٦). لم يَرْجِعْ إلَّا على المَضْمُونِ عنه؛ لأنَّ كلَّ واحدٍ منهم ضَامِنٌ أَصْلِىٌّ، وليس بِضَامِنٍ عن الضَّامِنِ الآخَرِ.
٨٢٥ - مسألة؛ قال: (وَمَنْ كَفَلَ بِنَفْسٍ لَزِمَهُ مَا عَلَيْهَا إنْ لَمْ يُسَلِّمْهَا)
وجملةُ ذلك أن الكَفَالةَ بالنَّفْسِ صَحِيحَةٌ، في قولِ أكْثَر أَهْلِ العِلْمِ. هذا مذهبُ
(٣١) سقط من: أ، م.(٣٢) في الأصل: "كفيل".(٣٣) في أ، م: "اشتراط".(٣٤) سقط من: الأصل، ب.(٣٥) في م: "وهذا".(٣٦) سقط من: م.
