And he shall not claim back anything in excess, because he has done so voluntarily. When the lessee arrives, he shall refer the matter to the judge, who shall then perform what he deems to be in the best interest, such as selling the camels, fulfilling from the camel-driver's [assets] what is owed in debt to the lessee or to others, and keeping the remainder of the price for him. If he deems it advisable to sell some of them, keep the rest, and spend on the remainder from the proceeds of what he sold, it is permissible. If he finds no judge, or is unable to borrow, he may spend upon them and stand in the place of the camel-driver regarding what is incumbent upon him. If he does that as a volunteer, he shall not claim back anything. If he intends to claim it back and calls witnesses to that effect, he shall be reimbursed; because it is a state of necessity. This is one of the two views of al-Shafi‘i. If he does not call witnesses but intends to be reimbursed, there are two views regarding the reimbursement: one is that he is reimbursed, because leaving the camels with the knowledge that they require expenditure is an authorization for the expenditure. The second is that he is not reimbursed, because he is establishing a right for himself against someone else. The same applies if he finds no one to witness it, yet he spends, anticipating reimbursement. The analogy (qiyas) of the school of thought is that he is entitled to reimbursement, based on our statement: he is reimbursed for what he spent on a runaway, on the dependents and wives of an absent person, and on a mortgaged animal. Even if he were able to seek the judge's permission but spent without his permission, and called witnesses to that effect, there are likewise two views regarding his reimbursement. The ruling on the death of the camel-driver is the same as the ruling on his flight. Abu Bakr said: The school of Ahmad holds that death does not rescind the lease, and [the lessee] may ride it, neither being extravagant in feeding it nor negligent, and he shall be reimbursed for that from the estate of the deceased. If the lessee does not have in his possession what he might spend, it is not permissible for him to sell any of it; because the sale is only permissible by the owner, his deputy, or one who has authority over it.
Section: Our companions said: The hiring of an 'uqba (alternating turns) is valid. This is the school of al-Shafi‘i, and its meaning is: riding for part of the journey, riding for a portion and walking for a portion; because if it is permissible to hire [the animal] for the whole, it is permissible to hire it for a part. It is essential that it be known, either by estimating it in known farsakhs (leagues), or by time, such as riding by night and walking by day, and what is considered in this is the travel time, not the time of rest. If they agree that he rides one day and walks one day, it is permissible. If he hires an 'uqba and does not specify [the terms], it is possible that it is permissible, and it is interpreted according to custom. It is also possible that it is not valid, because
(25) Omitted from: B, M.
وما زادَ لا يَرْجِعُ به؛ لأنَّه مُتَطَوِّعٌ به. وإذا وَصَلَ المُكْتَرِى، رَفَعَ الأمْرَ إلى الحاكِمِ، فَفَعَلَ ما يَرَى الحَظَّ فيه، من بَيْعِ الجِمَالِ، فيُوَفِّى عن الجَمَّالِ ما لَزِمَهُ من الدَّيْنِ لِلْمُكْتَرِى أو لغيرِه، ويَحْفَظُ باقِى الثمنِ له. وإن رَأَى بَيْعَ بعضِها، وحِفْظَ بَاقِيها، والإِنْفَاقَ على الباقِى من ثَمَنِ ما باعَ، جازَ. وإن لم يَجِدْ حاكِمًا، أو عَجَزَ عن اسْتِدانةٍ، فله أن يُنْفِقَ عليها، ويُقِيمَ مُقَامَ الجَمَّالِ فيما يَلْزَمُه، فإن فَعَلَ ذلك مُتَبَرِّعًا به (٢٥)، لم يَرْجِعْ بشيءٍ. وإن نَوَى الرُّجُوعَ، وأشْهَدَ على ذلك، رَجَعَ به؛ لأنَّه حالُ ضَرُورَةٍ. وهذا أحدُ الوَجْهَيْنِ للشافِعِيِّ. وإن لم يُشْهِدْ، ونَوَى الرُّجُوعَ، ففى الرُّجُوعِ وَجْهانِ؛ أحدُهما، يَرْجِعُ به؛ لأنَّ تَرْكَ الجِمَالِ مع العِلْمِ بأنَّها لا بدَّ لها من نَفَقَةٍ، إذْنٌ في الإِنْفاقِ. والثاني، لا يَرْجِعُ به؛ لأنَّه يُثْبِتُ لِنَفْسِه حَقًّا على غيره. وكذلك إن لم يَجِدْ من يُشْهِدُه فأنْفَقَ مُحْتَسِبًا بالرُّجُوعِ. وقِيَاسُ المَذْهَبِ أنَّ له الرُّجُوعَ؛ لقوْلِنا: يَرْجِعُ بما أَنْفَقَ على الآبِقِ، وعلى عِيَالِ الغائِبِ وزَوْجَاتِه، والدَّابّةِ المَرْهُونةِ. ولو قَدَرَ على اسْتِئْذانِ الحاكِمِ، فأنْفَقَ من غيرِ اسْتِئْذانِه، وأشْهَدَ على ذلك، ففى رُجُوعِه وَجْهانِ أيضًا. وحُكْمُ مَوْتِ الجَمّالِ، حُكْمُ هَرَبِه. وقال أبو بكرٍ: مذهبُ أحمدَ، أنَّ المَوْتَ لا يَفْسَخُ الإِجَارَةَ، وله أن يَرْكَبَها، ولا يُسْرِفَ في عَلْفِها، ولا يُقَصِّرَ، ويَرْجِعَ بذلك في مالِ المُتَوَفَّى، فإن لم يكُنْ في يَدِ المُسْتَأْجِرِ ما يُنْفِقُه، لم يَجُزْ أن يَبِيعَ منها شَيْئًا؛ لأنَّ البَيْعَ إنَّما يجوزُ من المالِكِ، أو من نائِبِه، أَو ممَّن له وِلَايةٌ عليه.
فصل: قال أصْحابُنا: يَصِحُّ كِرَاءُ العُقْبَةِ. وهو مذهبُ الشافِعِيِّ، ومَعْناها: الرُّكُوبُ في بعضِ الطَّرِيقِ، يَرْكَبُ شيئًا ويَمْشِى شيئًا؛ لأنَّه إذا جازَ اكْتِراؤُها في الجَمِيعِ، جازَ اكْتِرَاؤُها في البعضِ. ولا بُدَّ من كَوْنِها مَعْلُومةً، إما أن يُقَدِّرَها بِفَرَاسِخَ مَعْلُومَةٍ، وإمَّا بالزَّمانِ، مثل أن يَرْكَبَ لَيْلًا ويَمْشِىَ نَهارًا، ويُعْتَبَرُ في هذا زَمَانُ السَّيْرِ دونَ زَمَانِ النُّزُولِ. وإن اتَّفَقَا على أن يَرْكَبَ يَوْمًا ويَمْشِىَ يومًا، جازَ. فإن اكْتَرَى عُقْبَةً، وأطْلَقَ، احْتَمَلَ أن يجوزَ، ويُحْمَلُ على العُرْفِ. ويَحْتَمِلُ أن لا يَصِحَّ؛ لأنَّ
(٢٥) سقط من: ب، م.
