land for cultivation. The lender does not become a guarantor for the debt. Al-Shafi'i said, in one of his two opinions: He becomes a guarantor for it (32) regarding the person of his slave; because a loan is that by which the benefit of an entity is deserved, and the benefit here belongs to the owner, which indicates that it is a guarantee. Our view is that he lent it to him to fulfill his need, so he is not a guarantor, like all other loans. By the loan, one only deserves the permitted benefit, and any benefit other than that belongs to the owner of the entity. If the lender specifies the amount of the debt for which it is pledged and its type, or a place/time, it becomes specified; because a loan is determined by specification. If he violates this regarding the type, it is not valid, because it is a contract he did not grant permission for, resembling a situation where he did not grant permission for its pledging. Similarly, if he grants permission for a specific time/place and he violates it; for if he permits pledging it for a deferred debt, and he pledges it for an immediate one, he might not find the means to redeem it immediately. If he permits pledging it for an immediate debt, and he pledges it for a deferred one, he is not pleased to have an interval placed between him and his slave until the future date, so it is not valid. If he pledges it for more than what he authorized, it is not valid; because whoever is satisfied with a certain amount of debt is not (33) required to be satisfied with more. If he pledges it for less, it is permissible; because whoever is satisfied with ten is conventionally satisfied with less, resembling one commanded to purchase something for a price who then purchases it for less. The lender has the right to demand the borrower redeem the pledge immediately, whether it is for an immediate or deferred debt; because the lender may retract the loan whenever he wishes. If the debt becomes due and the borrower does not redeem it, it is permissible to sell it for the debt; because that is the requirement of the pledge. If it is sold for the debt or perishes, the master returns to the borrower for its value; because a loan is guaranteed by its value. If it perishes without negligence, there is nothing upon the pledgee; because a pledge is not guaranteed without transgression. If he borrows a slave from two men and pledges him for one hundred, then pays fifty, with the condition that the share of one of them be released, it is not released; because he pledged it for the entire debt in one transaction, so part of it is not released by the payment of part of the debt, just as if the slave belonged to one person.
Section: A loan is permissible whether absolute or time-bound; because it is a permission, thus resembling the permission to eat food.
(32) Omitted from: the original. (33) In the original: "not".
الأَرْضِ لِلزَّرْعِ. ولا يَصِيرُ المُعِيرُ ضَامِنًا لِلدَّيْنِ. وقال الشّافِعِىُّ، في أحدِ قَوْلَيْه: يَصِيرُ ضَامِنًا له (٣٢) في رَقَبَةِ عَبْدِه؛ لأنَّ العَارِيَّةَ ما يُسْتَحَقُّ به مَنْفَعَةُ العَيْنِ، والمَنْفَعَةُ ههُنا لِلْمَالِكِ، فدَلَّ على أنَّه ضَمَانٌ. ولَنا، أنَّه أعَارَهُ لِيَقْضِىَ منه حَاجَتَهُ، فلم يكُنْ ضَامِنًا، كسَائِرِ العَوَارِى، وإنَّما يَسْتَحِقُّ بالعَارِيَّةِ النَّفْعَ المَأْذُونَ فيه، وما عَداهُ من النَّفْعِ فهو لِمَالِكِ العَيْنِ. وإن عَيَّنَ المُعِيرُ قَدْرَ الدَّيْنِ الذي يَرْهَنُه به وجِنْسَه، أو مَحلًّا، تَعَيَّنَ؛ لأنَّ العارِيَّةَ تَتَعَيَّنُ بالتَّعْيِينِ، فإن خَالَفَه في الجَنْسِ، لم يَصِحَّ؛ لأنَّه عَقْدٌ لم يَأْذَنْ له فيه، أشْبَهَ ما لو لم يَأْذَنْ في رَهْنِه. وكذلك إذا أَذِنَ له في مَحلٍّ، فخَالَفَهُ فيه؛ لأنَّه إذا أَذِنَ له في رَهْنِه بِدَيْنٍ مُؤَجَّلٍ، فرَهَنَهُ بِحَالٍّ، فقد لا يَجِدُ ما يَفُكُّه به في الحال، وإن أَذِنَ في رَهْنِه بحَالٍّ، فرَهَنَهُ بمُؤَجَّلٍ، فلم يَرْضَ أن يُحَالَ بينه وبين عَبْدِه إلى أجَلٍ، لم يَصِحَّ. وإن رَهَنَهُ بأَكْثَرَ ممَّا قَدَّرَه له، لم يَصِحَّ؛ لأنَّ مَن رَضِىَ بِقَدْرٍ من الدَّيْنِ لم (٣٣) يَلْزَمْ أن يَرْضَى بأَكْثَرَ منه. وإن رَهَنَهُ بأَنْقَصَ منه، جَازَ؛ لأنَّ مَن رَضِىَ بعَشَرَةٍ, رَضِىَ بما دُونَها عُرْفًا، فأَشْبَهَ من أُمِرَ بِشِرَاءِ شيءٍ بِثَمَنٍ، فاشْتَرَاهُ بدُونِه. ولِلْمُعِيرِ مُطَالَبَةُ الرَّاهِنِ بِفَكَاكِ الرَّهْنِ في الحالِ، سواءٌ كان بِدَيْنٍ حَالٍّ أو مُؤَجَّلٍ؛ لأنَّ لِلْمُعِيرِ الرُّجُوعَ في العَارِيَّةِ متى شَاءَ. وإن حَلَّ الدَّيْنُ، فلم يَفُكَّه الرَّاهِنُ، جَازَ بَيْعُه في الدَّيْنِ؛ لأنَّ ذلك مُقْتَضَى الرَّهْنِ، فإذا بِيعَ في الدَّيْنِ، أو تَلِفَ، رَجَعَ السَّيِّدُ على الرّاهِنِ بقِيمَتِه؛ لأنَّ العارِيَّةَ تُضْمَنُ بقِيمَتِها. وإن تَلِفَ بغير تَفْرِيطٍ، فلا شىءَ على المُرْتَهِنِ؛ لأنَّ الرَّهْنَ لا يُضْمَنُ من غيرِ تَعَدٍّ. وإن اسْتَعارَ عَبْدًا من رَجُلَيْنِ، فرَهَنَهُ بمائةٍ، ثم قَضَى خَمْسِينَ، على أن تَخْرُجَ حِصَّةُ أحَدِهِما، لم تَخْرُجْ؛ لأنَّه رَهَنَهُ بجَمِيعِ الدَّيْنِ في صَفْقَةٍ، فلا يَنْفَكُّ بعضُه بِقَضَاءِ بعضِ الدَّيْنِ، كما لو كان العَبْدُ لِوَاحِدٍ.
فصل: وتجوزُ العارِيَّةُ مُطْلَقَةً ومُؤَقَّتةً؛ لأنَّها إِبَاحَةٌ، فأَشْبَهَتْ إِبَاحَةَ الطَّعَامِ.
(٣٢) سقط من: الأصل.(٣٣) في الأصل: "لا".
