not guaranteed (daman). This is the position of the scholars of reasoning (Ashab al-Ra'y), and the scholars of al-Shafi'i have a difference of opinion regarding this. If the object is returned during the lease period and he had not rescinded it, he shall fulfill the remainder of it, and regarding the past duration of the period, he is given the option as we have mentioned. If the lease was for a task, such as sewing a garment or transporting something to a specified location, and his camel upon which he carries is usurped, or his slave who sews for him, the contract is not rescinded. The lessee has the right to demand that the employee provide a substitute for the usurped [means or person], or provide someone who performs the work, because the contract is regarding what is in the liability (dhimmah), just as if he found a defect in an item subject to an advance payment (salam) and returned it. If a substitute is impossible, the lessee is granted the option between rescission or waiting until he can obtain the usurped object to fulfill [the task] from it.
Section: The fourth division is that the fulfillment of the benefit from the object becomes impossible due to an action stemming from it, such as if the slave runs away or the beast strays, and we have already mentioned the ruling for this prior to this.
Section: The fifth division is that a general fear occurs that prevents the occupancy of the location where the leased object is situated, or the city is besieged, thus preventing travel to the leased land for cultivation and the like. This grants the lessee the option of rescission, because it is an overwhelming circumstance that prevented the lessee from fulfilling the benefit, so it establishes an option, just like the usurpation of the object. If he leased a beast to ride or carry upon it to a specific place, and the road to it was cut off due to an emerging fear, or he hired transport to Mecca but the people did not perform the Hajj that year via that route, then each of them has the right to rescind the lease. If he wishes to maintain it until the time when the benefit can be fulfilled, it is permissible, because the right belongs to both of them and does not extend beyond them. As for if the fear is specific to the lessee, such as him being afraid alone because of the proximity of his enemies to the leased location, or their presence on his path, he does not possess the right to rescind, because it is an excuse
(17) In the original, A, and M: "increased" (zadat). (18) It was mentioned at the beginning of the issue that it is three divisions. (19) In M: "prevents" (yamna').
لا تُضْمَنُ. وهو قول أصْحابِ الرَّأْى. ولأصْحابِ الشّافِعِىِّ في ذلك اخْتِلَافٌ. وإن رُدَّتِ (١٧) العَيْنُ في أثناء المُدّةِ، ولم يكن فَسَخَ، اسْتَوْفَى ما بَقِىَ منها، ويكونُ فيما مَضَى من المُدَّةِ مُخَيّرًا، كما ذَكَرْنا. وإن كانت الإِجَارةُ على عَمَلٍ؛ كخِيَاطةِ ثَوْبٍ، أو حَمْلِ شيءٍ إلى مَوْضِعٍ مُعَيَّنٍ، فغُصِبَ جَمَلُه الذي يَحْمِلُ عليه، وعَبْدُه الذي يَخِيطُ له، لم يَنْفَسِخ العَقْدُ، وللمُسْتَأْجِرِ مُطَالَبةُ الأجِيرِ بِعوَضِ المَغْصُوبِ، وإقامَةِ من يَعْمَلُ العَمَلَ؛ لأنَّ العَقْدَ على ما في الذِّمَّةِ، كما لو وَجَدَ بالمُسْلَمِ فيه عَيْبًا، فَرَدَّه، فإن تَعَذَّرَ البَدَلُ، ثَبَتَ لِلمُسْتَأْجِرِ الخِيَارُ بين الفَسْخِ أو الصَّبْرِ إلى أن يَقْدِرَ على العَيْنِ المَغْصُوبةِ، فيَسْتَوْفِىَ منها.
فصل: القسم الرابع (١٨)، أن يَتَعَذَّرَ اسْتِيفاءُ المَنْفَعةِ من العَيْنِ بفِعْلٍ صَدَرَ منها، مثل أن يَأْبَقَ العَبْدُ، أو تَشْرُدَ الدّابّةُ، وقد ذَكَرْنا حُكْمَ ذلك فيما قبلَ هذا.
فصل: القسم الخامس، أن يَحْدُثَ خَوْفٌ عامٌّ، يَمْنَعُ من سُكْنَى ذلك المَكانِ الذي فيه العَيْنُ المُسْتَأْجَرَةُ، أو تُحْصَرَ البَلَدُ، فيَمْتَنِعَ الخُرُوجُ إلى الأرْضِ المُسْتَأْجَرةِ للزَّرْعِ، ونحو ذلك، فهذا يُثْبِتُ لِلْمُسْتَأْجِرِ خِيَارَ الفَسْخِ؛ لأنَّه أمرٌ غالِبٌ مَنَعَ (١٩) المُسْتَأْجِرَ اسْتِيفَاءَ المَنْفَعةِ، فأثْبَتَ الخِيَارَ، كغَصْبِ العَيْنِ. ولو اسْتَأْجَرَ دَابّةً لِيَرْكَبَها، أو يَحْمِلَ عليها إلى مكانٍ مُعَيّنٍ، فانْقَطَعَتِ الطّرِيقُ إليه لِخَوْفٍ حادِثٍ، أو اكْتَرَى إلى مَكَّةَ، فلم يَحُجَّ الناسُ ذلك العام من تلك الطَّرِيقِ، فلكلِّ واحدٍ منهما فَسْخُ الإِجَارةِ. وإن أحَبَّ إبْقاءَها إلى حينِ إمكانِ اسْتِيفاءِ المَنْفَعةِ، جازَ؛ لأنَّ الحَقَّ لهما، لا يَعْدُوهما. فأمَّا إن كان الخَوْفُ خاصًّا بالمُسْتَأْجِرِ، مثل أن يَخَافَ وحدَه لِقُرْبِ أعْدائِه من المَوْضِع المُسْتَأْجَرِ، أو حُلُولِهم في طَرِيقِه، لم يَمْلِكِ الفَسْخَ؛ لأنَّه عُذْرٌ
(١٧) في الأصل، أ، م: "زادت".(١٨) ذكر في أول المسألة أنها ثلاثة أقسام.(١٩) في م: "يمنع".