[Machine] The Messenger of Allah ﷺ bought food from a Jewish person with something bad and pawned a shield made of iron.  

اشْتَرَى رَسُولُ اللهِ ﷺ طَعَامًا مِنْ يَهُودِيٍّ بِنَسِيئَةٍ وَرَهَنَهُ دِرْعًا لَهُ مِنْ حَدِيدٍ  

[Machine] The Prophet ﷺ passed away and his shield was pledged to a Jew for thirty bushels of barley, and it was not mentioned that Yazid pledged anything with the Jew.  

تُوُفِّيَ النَّبِيُّ ﷺ وَدِرْعُهُ مَرْهُونَةٌ عِنْدَ يَهُودِيٍّ بِثَلَاثِينَ صَاعًا مِنْ شَعِيرٍ وَلَمْ يَذْكُرْ يَزِيدُ عِنْدَ يَهُودِيٍّ  

"The Messenger of Allah died when his shield was in pledge with a Jew for thirty Sa's of barley for his family (Using translation from Nasāʾī 4651)   

أَنَّ رَسُولَ اللهِ ﷺ تُوُفِّيَ وَإِنَّ دِرْعَهُ مَرْهُونَةٌ عِنْدَ يَهُودِيٍّ بِثَلَاثِينَ صَاعًا مِنْ شَعِيرٍ طَعَامًا أَخَذَهَا لِأَهْلِهِ  

[Machine] I went to the Prophet with a bread made from barley and a piece of meat. He had pawned his armor for barley. I heard him saying, "Neither the family of Muhammad nor I have had their fill of food in the morning or evening, except for a small amount. On that day, they will be nine in number."  

مَشَيْتُ إِلَى النَّبِيِّ ﷺ بِخُبْزِ شَعِيرٍ وَإِهَالَةٍ سَنِخَةٍ وَلَقَدْ رَهَنَ دِرْعَهُ بِشَعِيرٍ وَلَقَدْ سَمِعْتُهُ يَقُولُ مَا أَصْبَحَ لِآلِ مُحَمَّدٍ وَلَا أَمْسَى إِلَّا صَاعٌ وَإِنَّهُمْ يَوْمَئِذٍ تِسْعَةُ أَبْيَاتٍ  

[Machine] He walked to the Messenger of Allah ﷺ with a loaf of barley bread and a container filled with dates. The Messenger of Allah ﷺ had pledged his armor to a Jew in Medina, so he took some barley to his family. One morning, I heard him say, "The family of Muhammad had nothing to eat today, not even a sa' of dates or a sa' of barley, while I have nine wives." Shaiban bin AbdulRahman narrated this hadith from Qatadah, and mentioned that the incident took place in Medina.  

أَنَّهُ مَشَى إِلَى رَسُولِ اللهِ ﷺ بِخُبْزِ شَعِيرٍ وَإِهَالَةٍ سَنِخَةٍ قَالَ وَقَدْ رَهَنَ رَسُولُ اللهِ ﷺ دِرْعًا لَهُ عِنْدَ يَهُودِيٍّ بِالْمَدِينَةِ فَأَخَذَ بِهِ شَعِيرًا لِأَهْلِهِ وَقَدْ سَمِعْتُهُ ذَاتَ غَدَاةٍ يَقُولُ مَا أَصْبَحَ عِنْدَ آلِ مُحَمَّدٍ صَاعُ تَمْرٍ وَلَا صَاعُ شَعِيرٍ وَإِنَّ عِنْدَهُ لَتِسْعَ نِسْوَةٍ يَوْمَئِذٍ وَرَوَاهُ شَيْبَانُ بْنُ عَبْدِ الرَّحْمَنِ عَنْ قَتَادَةَ وَذَكَرَ فِيهِ قَوْلَهُ بِالْمَدِينَةِ  

[Machine] The Prophet ﷺ was invited to have barley bread and fat soup. I heard him one morning saying, "By the One in whose hand is the soul of Muhammad, the family of Muhammad did not have a sa' of wheat or dates in the morning. And indeed, on that day, he pledged his armor to a Jew in Medina for a sa' of barley, which was not enough for him or would not suffice him."  

دُعِيَ النَّبِيُّ ﷺ إِلَى خُبْزِ الشَّعِيرِ وَإِهَالَةٍ سَنِخَةٍ وَلَقَدْ سَمِعْتُهُ ذَاتَ غَدَاةٍ يَقُولُ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ مَا أَصْبَحَ عِنْدَ آلِ مُحَمَّدٍ صَاعُ حَبٍّ وَلَا صَاعُ تَمْرٍ وَإِنَّ لَهُ يَوْمَئِذٍ تِسْعَ نِسْوَةٍ وَلَقَدْ رَهَنَ يَوْمَئِذٍ دِرْعًا لَهُ عِنْدَ يَهُودِيٍّ بِالْمَدِينَةِ أَخَذَ مِنْهُ صَاعًا مَا وَجَدَ مَا يَكْفِيهِ أَوْ قَالَ مَا يَفْتَكُّهُ  

[Machine] That the Messenger of Allah ﷺ pawned a shield to Abu Al-Shahm the Jew, a man from the Banu Dhafar tribe, in exchange for a quantity of grain, which is currently cut off, and before that was sufficient.  

أَنَّ رَسُولَ اللهِ ﷺ رَهَنَ دِرْعًا لَهُ عِنْدَ أَبِي الشَّحْمِ الْيَهُودِيِّ رَجُلٍ مِنْ بَنِي ظَفَرٍ فِي شَعِيرٍ هَذَا مُنْقَطِعٌ وَفِيمَا قَبْلَهُ كِفَايَةٌ  

[Machine] The Messenger of Allah ﷺ was asked about making vinegar from wine. He said, "No." This is the wording of the hadith of Abdur-Rahman. And in the narration of Qabisah, it is reported that Abu Hubayrah said, and Abu Hubayrah is Yahya ibn Abbād, and he said in his text, "Indeed, the Prophet ﷺ was asked about making vinegar from wine, and he disliked it."  

سُئِلَ رَسُولُ اللهِ ﷺ عَنِ الْخَمْرِ تُتَّخَذُ خَلًّا قَالَ لَا لَفْظُ حَدِيثِ عَبْدِ الرَّحْمَنِ وَفِي رِوَايَةِ قَبِيصَةَ قَالَ عَنْ أَبِي هُبَيْرَةَ وَأَبُو هُبَيْرَةَ هُوَ يَحْيَى بْنُ عَبَّادٍ وَقَالَ فِي مَتْنِهِ إِنَّ النَّبِيَّ ﷺ سُئِلَ عَنِ الْخَمْرِ تُجْعَلُ خَلًّا فَكَرِهَهُ  

[Machine] A man came to the Prophet ﷺ and in his room there was an orphan. He had wine with him when it was forbidden. He asked, "O Messenger of Allah, can I turn it into vinegar?" The Prophet ﷺ said, "No." So he poured it out until the valley was filled with it. Waki' narrated this from Sufyan and mentioned that Abu Talhah asked him about orphans who inherited wine. He said, "Pour it out." Abu Talhah asked, "Can't I turn it into vinegar?" He said, "No."  

جَاءَ رَجُلٌ إِلَى النَّبِيِّ ﷺ وَفِي حِجْرِهِ يَتِيمٌ وَكَانَ عِنْدَهُ خَمْرٌ حِينَ حُرِّمَتِ الْخَمْرُ فَقَالَ يَا رَسُولَ اللهِ أَصْنَعُهَا خَلًّا؟ قَالَ لَا قَالَ فَصَبَّهُ حَتَّى سَالَ بِهِ الْوَادِي وَرَوَاهُ وَكِيعٌ عَنْ سُفْيَانَ وَذَكَرَ أَنَّ أَبَا طَلْحَةَ سَأَلَهُ عَنْ أَيْتَامٍ وَرِثُوا خَمْرًا قَالَ أَهْرِقْهَا قَالَ أَفَلَا أَجْعَلُهَا خَلًّا؟ قَالَ لَا  

[Machine] He bought wine, and when the prohibition of wine was revealed, he went to the Prophet ﷺ and mentioned that to him. The Prophet ﷺ asked, "Should I make it vinegar?" He said, "No, pour it out." This statement was made in the room of Abu Talha, who was the husband of his mother.  

فَاشْتَرَى خَمْرًا فَلَمَّا نَزَلَ تَحْرِيمُ الْخَمْرِ أَتَى النَّبِيَّ ﷺ فَذَكَرَ ذَلِكَ لَهُ فَقَالَ أَجْعَلُهُ خَلًّا؟ قَالَ لَا فَأَهْرَاقَهُ قَوْلُهُ فِي حِجْرِ أَبِي يُرِيدُ حِجْرَ أَبِي طَلْحَةَ وَكَانَ زَوْجَ أُمِّهِ  

[Machine] "So he bought wine and placed it in the containers. Indeed, Allah, the Blessed and Exalted, revealed the prohibition of wine. So he came to the Prophet ﷺ and asked him. The Prophet ﷺ told him to pour it out. He asked again, and the Prophet ﷺ told him to pour it out. He said, 'O Messenger of Allah, they have no other wealth.' He replied, 'Pour it out.' So he poured it out."  

فَاشْتَرَى خَمْرًا فَجَعَلَهُ فِي الْخَوَابِي وَإنَّ اللهَ تَبَارَكَ وَتَعَالَى أَنْزَلَ تَحْرِيمَ الْخَمْرِ فَأَتَى النَّبِيَّ ﷺ فَسَأَلَهُ فَقَالَ أَهْرِقْهُ ثُمَّ سَأَلَهُ فَقَالَ أَهْرِقْهُ فَقَالَ يَا رَسُولَ اللهِ لَيْسَ لَهُمْ مَالٌ غَيْرُهُ قَالَ أَهْرِقْهُ فَأَهْرَاقَهُ  

[Machine] Indeed, in this is a drink that has been refined. Therefore, do not drink spoiled vinegar that has become wine until God reveals its corruption. At that point, the vinegar becomes pleasant. There is no harm for someone to buy vinegar from the People of the Book without knowing that they intentionally spoiled it after it had returned to being wine. When he says "spoiled," it means it was treated.  

إِنَّ فِي هَذَا لَشَرَابًا مَا انْتَهَى إِلَيْهِ فَلَا يُشْرَبُ خَلُّ خَمْرٍ أُفْسِدَتْ حَتَّى يُبْدِيَ اللهُ فَسَادَهَا فَعِنْدَ ذَلِكَ يَطِيبُ الْخَلُّ وَلَا بَأْسَ عَلَى امْرِئٍ أَنْ يَبْتَاعَ خَلًّا وَجَدَهُ مَعَ أَهْلِ الْكِتَابِ مَا لَمْ يَعْلَمْ أَنَّهُمْ تَعَمَّدُوا إِفْسَادَهَا بَعْدَمَا عَادَتْ خَمْرًا قَوْلُهُ أُفْسِدَتْ يَعْنِي عُولِجَتْ  

[Machine] The Messenger of Allah ﷺ said: "Indeed, the tanned skin becomes permissible (to use) from a dead animal, just as vinegar becomes permissible (to consume) from wine." Faraaj, meaning vinegar, refers to when wine changes and becomes vinegar, allowing it to be used. Faraaj ibn Fadalah narrated this from Yahya, who is weak in narration and reports a large number of hadiths without consistency. Abu al-Hasan al-Daraqutni reported to us that Abu Abdul Rahman al-Sulami and Abu Bakr ibn Al-Harith reported from him. According to this interpretation, there is no disagreement except that the hadith is weak.  

قَالَ رَسُولُ اللهِ ﷺ إِنَّ الدِّبَاغَ يَحِلُّ مِنَ الْمَيْتَةِ كَمَا يَحِلُّ الْخَلُّ مِنَ الْخَمْرِ قَالَ فَرَجٌ يَعْنِي أَنَّ الْخَمْرَ إِذَا تَغَيَّرَتْ فَصَارَتْ خَلًّا حَلَّتْ تَفَرَّدَ بِهِ فَرَجُ بْنُ فَضَالَةَ عَنْ يَحْيَى وَهُوَ ضَعِيفٌ يَرْوِي عَنْ يَحْيَى بْنِ سَعِيدٍ أَحَادِيثَ عَدَدًا لَا يُتَابَعُ عَلَيْهَا قَالَهُ أَبُو الْحَسَنِ الدَّارَقُطْنِيُّ أَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ وَأَبُو بَكْرِ بْنُ الْحَارِثِ عَنْهُ وَعَلَى هَذَا التَّفْسِيرِ يَرْتَفِعُ الْخِلَافُ إِلَّا أَنَّ الْحَدِيثَ ضَعِيفٌ  

[Machine] The Messenger of Allah ﷺ said, "The people of a house that has no vinegar are deprived of good, and the best of your vinegar is the vinegar of your wine." Abu Abdullah said, "This is a weak hadith and Al-Mughira bin Ziyad, the companion of Manakir, said, 'The scholars of Hijaz say that the vinegar of grapes is the vinegar of wine, and that is what is intended by the news if the news is correct, God willing, or it is wine that has matured by itself, and likewise everything else."  

قَالَ رَسُولُ اللهِ ﷺ مَا أَقْفَرَ أَهْلُ بَيْتٍ مِنْ أُدْمٍ فِيهِ خَلٌّ وَخَيْرُ خَلِّكُمْ خَلُّ خَمْرِكُمْ قَالَ أَبُو عَبْدِ اللهِ هَذَا حَدِيثٌ وَاهٍ وَالْمُغِيرَةُ بْنُ زِيَادٍ صَاحِبُ مَنَاكِيرَ قَالَ الشَّيْخُ وَأَهْلُ الْحِجَازِ يَقُولُونَ لِخَلِّ الْعِنَبِ خَلُّ الْخَمْرِ وَهُوَ الْمُرَادُ بِالْخَبَرِ إِنْ صَحَّ الْخَبَرُ إِنْ شَاءَ اللهُ أَوْ خَمْرًا تَخَلَّلَتْ بِنَفْسِهَا وَكَذَلِكَ مَا  

[Machine] Ali dyes with wine vinegar. It was narrated from Musarbil Al-Abdi who narrated from his mother who narrated from Aisha that she said: "There is no harm in wine vinegar, and its chain of narration is unknown."  

عَلِيًّا ؓ يَصْطَبِغُ بِخَلِّ خَمْرٍ 11204 وَرُوِيَ عَنْ مُسَرْبَلٍ الْعَبْدِيِّ عَنْ أُمِّهِ عَنْ عَائِشَةَ ؓ أَنَّهَا قَالَتْ لَا بَأْسَ بِخَلِّ الْخَمْرِ وَإِسْنَادُهُ مَجْهُولٌ  

[Machine] The Messenger of Allah ﷺ said that one should use his transportation for the noon prayer (Dhuhr) if it is pledged, and one should drink camel milk if it is pledged, and the transportation and milk are upon the one who drinks and uses them.  

قَالَ رَسُولُ اللهِ ﷺ الظَّهْرُ يُرْكَبُ بِنَفَقَتِهِ إِذَا كَانَ مَرْهُونًا وَيُشْرَبُ لَبَنُ النَّاقَةِ إِذَا كَانَتْ مَرْهُونَةً وَعَلَى الَّذِي يَشْرَبُ وَيَرْكَبُ النَّفَقَةُ  

[Machine] The Prophet ﷺ used to say that the midday prayer should be performed with the wealth earned if it is halal, and he should drink the milk of the dar (camel) if it is halal. And the person who rides and drinks it should bear the expenses.  

أَنَّ النَّبِيَّ ﷺ كَانَ يَقُولُ الظَّهْرُ يُرْكَبُ بِنَفَقَتِهِ إِذَا كَانَ مَرْهُونًا وَيُشْرَبُ لَبَنُ الدَّرِّ إِذَا كَانَ مَرْهُونًا وَعَلَى الَّذِي يَرْكَبُ وَيَشْرَبُ نَفَقَتُهُ  

[Machine] The Messenger of Allah ﷺ said: "Pledging as security and riding are both forbidden." I mentioned that to Ibrahim, and he said: "If they dislike enjoying any benefit from the pledge, it is also narrated from Abu Awanah from Al-A'mash, and it is elevated."  

قَالَ رَسُولُ اللهِ ﷺ الرَّهْنُ مَحْلُوبٌ وَمَرْكُوبٌ قَالَ فَذَكَرْتُ ذَلِكَ لِإِبْرَاهِيمَ فَقَالَ إِنْ كَانُوا لَيَكْرَهُونَ أَنْ يَسْتَمْتِعُوا مِنَ الرَّهْنِ بِشَيْءٍ وَكَذَلِكَ رُوِيَ عَنْ أَبِي عَوَانَةَ عَنِ الْأَعْمَشِ مَرْفُوعًا  

[Machine] "That the Prophet ﷺ said: 'A pledge is a transaction involving both a loan and a sale.' When I mentioned this to Ibrahim, he disliked benefiting from it. The group reported it from Al-A'mash, attributed to Abu Hurairah."  

أَنَّ النَّبِيَّ ﷺ قَالَ الرَّهْنُ مَرْكُوبٌ وَمَحْلُوبٌ فَذَكَرْتُ ذَلِكَ لِإِبْرَاهِيمَ فَكَرِهَ أَنْ يُنْتَفَعَ بِشَيْءٍ مِنْهُ وَرَوَاهُ الْجَمَاعَةُ عَنِ الْأَعْمَشِ مَوْقُوفًا عَلَى أَبِي هُرَيْرَةَ  

[Machine] "That whoever mortgages their property, it does not prevent the mortgagor from using it, because their ownership of it remains intact and it is still under their control, just as it was before the mortgage. And the benefits of the mortgage belong to the mortgagor, and the mortgager does not benefit from them in any way."  

أَنَّ مَنْ رَهَنَ ذَاتَ دَرٍّ وَظَهْرٍ لَمْ يَمْنَعِ الرَّاهِنَ دَرَّهَا وَظَهْرَهَا؛ لِأَنَّ لَهُ رَقَبَتَهَا فَهِيَ مَحْلُوبَةٌ وَمَرْكُوبَةٌ كَمَا كَانَتْ قَبْلَ الرَّهْنِ قَالَ وَمَنَافِعُ الرَّهْنِ لِلرَّاهِنِ لَيْسَ لِلْمُرْتَهِنِ مِنْهَا شَيْءٌ  

[Machine] The Messenger of Allah ﷺ said: "The pledge cannot be withheld by its owner, who impounded it with his flock, while there is an obligation upon him." Al-Shafi'i said: "His flock is considered an increase in value, and the obligation upon him will lead to his destruction and reduce his wealth." He said, "Al-Shafi'i also reported from Al-Thiqa, who reported from Yahya bin Abu Unaisah, who reported from Ibn Al-Musayyib, who reported from Abu Hurairah, who reported from the Prophet ﷺ a similar statement or one with the same meaning that is not contradictory to it."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا يُغْلَقُ الرَّهْنُ الرَّهْنُ مِنْ صَاحِبِهِ الَّذِي رَهْنَهُ لَهُ غُنْمُهُ وَعَلَيْهِ غُرْمُهُ قَالَ الشَّافِعِيُّ غُنْمُهُ زِيَادَتُهُ وَغُرْمُهُ هَلَاكُهُ وَنَقْصُهُ 11211 قَالَ وَأنبأ الشَّافِعِيُّ أنبأ الثِّقَةُ عَنْ يَحْيَى بْنِ أَبِي أُنَيْسَةَ عَنِ ابْنِ الْمُسَيِّبِ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ مِثْلَهُ أَوْ مِثْلَ مَعْنَاهُ لَا يُخَالِفُهُ  

[Machine] I borrowed five hundred dirhams and mortgaged a horse. I rode it or someone else rode it. He said, "Whatever you earn from it is riba (usury)."  

إِنِّي أَسْلَفْتُ رَجُلًا خَمْسَمِائَةِ دِرْهَمٍ وَرَهَنَنِي فَرَسًا فَرَكِبْتُهَا أَوْ أَرْكَبْتُهَا قَالَ مَا أَصَبْتَ مِنْ ظَهْرِهَا فَهُوَ رِبًا  

[Machine] He falls in love with the value of breastfeeding.  

يَغْرَمُ لِصَاحِبِ الْجَارِيَةِ قِيمَةَ إِرْضَاعِ اللَّبَنِ  

[Machine] "He does not benefit from mortgaging anything."  

لَا يَنْتَفِعُ مِنَ الرَّهْنِ بِشَيْءٍ  

[Machine] This is a translation of the given Arabic passage: "That is drinking usury."  

ذَلِكَ شَرِبَ الرِّبَا  

[Machine] Mu'adh ibn Jabal used to say about the date palm: "When you tie it, it produces fruit, and it is considered as collateral. This is a metaphor, and similarly, is the saying of Ibn Sireen."  

كَانَ مُعَاذُ بْنُ جَبَلٍ يَقُولُ فِي النَّخْلِ إِذَا رَهَنَهُ فَيَخْرُجُ فِيهِ ثَمَرَةٌ فَهُوَ مِنَ الرَّهْنِ هَذَا مُنْقَطِعٌ وَكَذَلِكَ حَدِيثُ ابْنِ سِيرِينَ  

[Machine] "In the narration, from the year of the Prophet Muhammad's Hajj..."  

فِي الْحَدِيثِ مِنْ عَامِ حَجِّ رَسُولِ اللهِ ﷺ  

[Machine] The Messenger of Allah, ﷺ , said that a pledge cannot be closed, while the one who pledged it still has his animals as collateral, and he has to pay the fine back as well. And so on.  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا يُغْلَقُ الرَّهْنُ الرَّهْنُ مِنْ صَاحِبِهِ الَّذِي رَهَنَهُ لَهُ غُنْمُهُ وَعَلَيْهِ غُرْمُهُ وَكَذَلِكَ  

[Machine] The Messenger of Allah said, "The mortgage is not closed for its owner, his livestock is upon him and his penalty is narrated from Ziyad ibn Saad from Az-Zuhri."  

قَالَ رَسُولُ اللهِ ﷺ لَا يُغْلَقُ الرَّهْنُ لِصَاحِبِهِ غُنْمُهُ وَعَلَيْهِ غُرْمُهُ وَرُوِيَ عَنْ زِيَادِ بْنِ سَعْدٍ عَنِ الزُّهْرِيِّ مَوْصُولًا  

[Machine] The Messenger of Allah ﷺ said, "The pledged animal should not be sealed if its value does not cover the debt." Abu 'Abdul Rahman as-Sulami and Abu Bakr ibn al-Harith reported that 'Ali ibn 'Umar al-Hafiz narrated to them that Abu Muhammad ibn Sa'id mentioned it. 'Ali said, "Ziyad ibn Sa'd is one of the reliable guardians." And this is a good and connected chain of narration." The Sheikh said, "It is confirmed."  

قَالَ رَسُولُ اللهِ ﷺ لَا يُغْلَقُ الرَّهْنُ لَهُ غُنْمُهُ وَعَلَيْهِ غُرْمُهُ 11221 أَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ وَأَبُو بَكْرِ بْنُ الْحَارِثِ قَالَا أنبأ عَلِيُّ بْنُ عُمَرَ الْحَافِظُ ثنا أَبُو مُحَمَّدِ بْنُ صَاعِدٍ فَذَكَرَهُ قَالَ عَلِيٌّ زِيَادُ بْنُ سَعْدٍ مِنَ الْحُفَّاظِ الثِّقَاتِ وَهَذَا إِسْنَادٌ حَسَنٌ مُتَّصِلٌ قَالَ الشَّيْخُ قَدْ  

[Machine] The Prophet ﷺ said, "The collateral should not be seized." I asked him, "Do you mean that if a person says, 'If I do not give you your money, then this collateral is yours?' He replied, "Yes." He later informed me that the person said, "If he dies, the right of this collateral will not be lost. Rather, it will be lost from the Lord of the collateral, as his livestock will be taken by Him and he will be responsible for its fine."  

أَنَّ النَّبِيَّ ﷺ قَالَ لَا يُغْلَقُ الرَّهْنُ قُلْتُ لَهُ أَرَأَيْتَكَ قَوْلَكَ لَا يُغْلَقُ الرَّهْنُ أَهُوَ الرَّجُلُ يَقُولُ إِنْ لَمْ آتِكَ بِمَالِكَ فَهَذَا الرَّهْنُ لَكَ؟ قَالَ نَعَمْ قَالَ وَبَلَغَنِي عَنْهُ بَعْدُ أَنَّهُ قَالَ إِنْ هَلَكَ لَمْ يَذْهَبْ حَقُّ هَذَا إِنَّمَا هَلَكَ مِنْ رَبِّ الرَّهْنِ لَهُ غُنْمُهُ وَعَلَيْهِ غُرْمُهُ  

[Machine] The Messenger of Allah ﷺ said: "The pledge is based on what is inside it." Abu Hazim said that Hassan ibn Ibrahim al-Karmani singled out this saying. The sheikh said that it is disconnected between Amr ibn Dinar and Abu Hurairah.  

قَالَ رَسُولُ اللهِ ﷺ الرَّهْنُ بِمَا فِيهِ قَالَ أَبُو حَازِمٍ تَفَرَّدَ بِهِ حَسَّانُ بْنُ إِبْرَاهِيمَ الْكَرْمَانِيُّ قَالَ الشَّيْخُ وَهُوَ مُنْقَطِعٌ بَيْنَ عَمْرِو بْنِ دِينَارٍ وَأَبِي هُرَيْرَةَ  

[Machine] The Messenger of Allah ﷺ said: "Pawning is permissible as long as the item being pawned is known." Abu Ahmad and Abu Abbād, whose name is Umayyah al-Basrī, narrated it. Zakariyya as-Sājī mentioned it, and the sheikh (scholar) said it was also narrated from Ismā‘īl ibn Abi Umayyah ad-Dāri‘. It was also narrated from Sa‘īd ibn Rāshid, from Humaid, from Anas, with a raised (direct) chain of narration. Abu al-Hasan ad-Dāraqutnī said, "Ismā‘īl, this person, narrates weak hadiths." And Abu Abd ar-Rahmān as-Sulamī and Abu Bakr ibn al-Hārith narrated it from him. The correct statement regarding this topic is that the hadith is mursal (a type of hadith with a missing link in the chain of narration), and it contains some weakness.  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ الرَّهْنُ بِمَا فِيهِ قَالَ أَبُو أَحْمَدَ وَأَبُو عَبَّادٍ اسْمُهُ أُمَيَّةُ بَصْرِيٌّ قَالَهُ زَكَرِيَّا السَّاجِيُّ قَالَ الشَّيْخُ قَدْ قِيلَ إِسْمَاعِيلُ بْنُ أَبِي أُمَيَّةَ الذَّارِعُ وَقِيلَ عَنْهُ عَنْ سَعِيدِ بْنِ رَاشِدٍ عَنْ حُمَيْدٍ عَنْ أَنَسٍ مَرْفُوعًا قَالَ أَبُو الْحَسَنِ الدَّارَقُطْنِيُّ إِسْمَاعِيلُ هَذَا يَضَعُ الْحَدِيثَ وَهَذَا لَا يَصِحُّ أَخْبَرَنَا بِذَلِكَ عَنْهُ أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ وَأَبُو بَكْرِ بْنُ الْحَارِثِ وَالْأَصْلُ فِي هَذَا الْبَابِ حَدِيثٌ مُرْسَلٌ وَفِيهِ مِنَ الْوَهَنِ مَا فِيهِ  

[Machine] The Messenger of Allah ﷺ said that the right of the pregnant woman is gold, and Imam Ash-Shafi'i, may Allah have mercy on him, has sufficed us with his explanation of the weakness of this hadith. This is in what Abu Abdullah Al-Hafiz has permitted me to narrate from him, that Abu Al-Abbas narrated to them, saying that Ar-Rabi' reported that Ash-Shafi'i reported that Ibrahim reported from Mus'ab bin Thabit from Ata' who said, "Al-Hasan claimed this, and then Ibrahim narrated this statement." Ibrahim said, "Ata' was astonished by what Al-Hasan narrated." Ash-Shafi'i said, "And more than one person reported to me from Mus'ab from Ata' from Ata' from Al-Hasan." And someone I trust informed me that a man from the people of knowledge said.  

رَسُولُ اللهِ ﷺ لِلْمُرْتَهِنِ ذَهَبَ حَقُّهُ وَقَدْ كَفَانَا الشَّافِعِيُّ رَحِمَهُ اللهُ بَيَانَ وَهَنِ هَذَا الْحَدِيثِ وَذَلِكَ فِيمَا أَجَازَ لِي أَبُو عَبْدِ اللهِ الْحَافِظُ رِوَايَتَهُ عَنْهُ أَنَّ أَبَا الْعَبَّاسِ حَدَّثَهُمْ قَالَ أَنْبَأَ الرَّبِيعُ أَنْبَأَ الشَّافِعِيُّ أَنْبَأَ إِبْرَاهِيمُ عَنْ مُصْعَبِ بْنِ ثَابِتٍ عَنْ عَطَاءٍ قَالَ زَعَمَ الْحَسَنُ كَذَا ثُمَّ حَكَى هَذَا الْقَوْلَ قَالَ إِبْرَاهِيمُ كَانَ عَطَاءٌ يَتَعَجَّبُ مِمَّا رَوَى الْحَسَنُ قَالَ الشَّافِعِيُّ وَأَخْبَرَنِيهِ غَيْرُ وَاحِدٍ عَنْ مُصْعَبٍ عَنْ عَطَاءٍ عَنِ الْحَسَنِ وَأَخْبَرَنِي مَنْ أَثِقُ بِهِ أَنَّ رَجُلًا مِنْ أَهْلِ الْعِلْمِ  

[Machine] The Prophet ﷺ has pledged what is in it and narrated it also with this wording, excluding the story of Zam'a bin Salih from Ibn Tawus from his father as a message, and Zam'a is not strong. Al-Shafi'i (may Allah have mercy on him) mentioned his acceptance in this matter from the message of Sa'id bin Al-Musayyib, excluding others, because his chains of transmission are more authentic than others, and because it has been narrated continuously, and Allah knows best.  

النَّبِيُّ ﷺ الرَّهْنُ بِمَا فِيهِ وَرَوَاهُ أَيْضًا بِهَذَا اللَّفْظِ دُونَ الْقِصَّةِ زَمْعَةُ بْنُ صَالِحٍ عَنِ ابْنِ طَاوُسٍ عَنْ أَبِيهِ مُرْسَلًا وَزَمْعَةُ غَيْرُ قَوِيٍّ وَذَكَرَ الشَّافِعِيُّ رَحِمَهُ اللهُ أَخْذَهُ فِي هَذِهِ الْمَسْأَلَةِ بِمُرْسَلِ سَعِيدِ بْنِ الْمُسَيِّبِ دُونَ غَيْرِهِ؛ لِأَنَّ مَرَاسِيلَهُ أَصَحُّ مِنْ مَرَاسِيلِ غَيْرِهِ؛ وَلَأَنَّهُ قَدْ رُوِيَ مَوْصُولًا وَاللهُ أَعْلَمُ  

[Machine] About each  

عَنْ كُلٍّ  

[Machine] If it is less than what is due to him, then he should be fully refunded. If it is more, then he is trustworthy. This is not a well-known issue with Omar, and the narrations about it differ from Ali ibn Abi Talib, who reported it.  

إِنْ كَانَ أَقَلَّ مِمَّا فِيهِ يَرُدُّ عَلَيْهِ تَمَامَ حَقِّهِ وَإِنْ كَانَ أَكْثَرَ فَهُوَ أَمِينٌ هَذَا لَيْسَ بِمَشْهُورٍ عَنْ عُمَرَ وَاخْتَلَفَتِ الرِّوَايَاتُ فِيهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ فَرُوِيَ عَنْهُ  

[Machine] If there is a favor in the mortgage, and it is affected by a pandemic, then the mortgage remains with what it contains. But if it is not affected by a pandemic, then the favor is returned. This is narrated by Khalas from Ali, who took it from a document. Yahya bin Ma'in and others from the preservers have also narrated it, and it is narrated from Ali in an absolute manner that favors are mutually exchanged.  

إِذَا كَانَ فِي الرَّهْنِ فَضْلٌ فَإِنْ أَصَابَتْهُ جَائِحَةٌ فَالرَّهْنُ بِمَا فِيهِ فَإِنْ لَمْ تُصِبْهُ جَائِحَةٌ فَإِنَّهُ يَرُدُّ الْفَضْلَ مَا رَوَى خِلَاسٌ عَنْ عَلِيٍّ أَخَذَهُ مِنْ صَحِيفَةٍ قَالَهُ يَحْيَى بْنُ مَعِينٍ وَغَيْرُهُ مِنَ الْحُفَّاظِ وَرُوِيَ عَنْ عَلِيٍّ ؓ مُطْلَقًا يَتَرَادَّانِ الْفَضْلَ  

[Machine] On the issue of collateral, Ali mentioned that if the debtor passes away, preferential treatment should be granted.  

عَنْ عَلِيٍّ فِي الرَّهْنِ إِذَا هَلَكَ يَتَرَادَّانِ الْفَضْلَ  

[Machine] Regarding al-Hajjaj from another perspective, weak and connected.  

عَنِ الْحَجَّاجِ مِنْ وَجْهٍ آخَرَ ضَعِيفٍ مَوْصُولًا  

[Machine] If pledge is better than loan, or if loan is better than pledge, then they would exchange benefits. And from Hajjaj from Ata said, it was said that Harith Al-Awar and Hajjaj bin Artat and Ma'mar bin Sulaiman used to exchange benefits among themselves, without needing anyone to testify for them. And it has been narrated from a third source from Ali.  

إِذَا كَانَ الرَّهْنُ أَفْضَلَ مِنَ الْقَرْضِ أَوْ كَانَ الْقَرْضُ أَفْضَلَ مِنَ الرَّهْنِ ثُمَّ هَلَكَ يَتَرَادَّانِ الْفَضْلَ 11233 وَعَنِ الْحَجَّاجِ عَنْ عَطَاءٍ قَالَ كَانَ يُقَالُ يَتَرَادَّانِ الْفَضْلَ بَيْنَهُمَا الْحَارِثُ الْأَعْوَرُ وَالْحَجَّاجُ بْنُ أَرْطَاةَ وَمَعْمَرُ بْنُ سُلَيْمَانَ غَيْرُ مُحْتَجٍّ بِهِمْ وَقَدْ رُوِيَ مِنْ وَجْهٍ ثَالِثٍ عَنْ عَلِيٍّ  

[Machine] "If the mortgage is less, then the preference should be returned. And if it is more, then it is based on its contents. Al-Shafi'i narrated from Ali ibn Abi Talib that it is more correct for them to exchange the preference than narrating from Abdul A'la. And we have seen your companions weakening the narration of Abdul A'la, which is not contradicting it with a severe weakening. So how about what opposes it from someone who is closer to authenticity and more deserving of it? And this statement is based on what Abu Abdullah permitted me to narrate from him from Abu al-Abbas from Rabi' from al-Shafi'i."  

إِذَا كَانَ الرَّهْنُ أَقَلَّ رَدَّ الْفَضْلَ وَإِنْ كَانَ أَكْثَرَ فَهُوَ بِمَا فِيهِ قَالَ الشَّافِعِيُّ الرِّوَايَةُ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ بِأَنْ يَتَرَادَّانِ الْفَضْلَ أَصَحُّ عَنْهُ مِنْ رِوَايَةِ عَبْدِ الْأَعْلَى وَقَدْ رَأَيْنَا أَصْحَابَكُمْ يُضَعِّفُونَ رِوَايَةَ عَبْدِ الْأَعْلَى الَّتِي لَا يُعَارِضُهَا مُعَارِضٌ تَضْعِيفًا شَدِيدًا فَكَيْفَ بِمَا عَارَضَهُ فِيهِ مَنْ هُوَ أَقْرَبُ مِنَ الصِّحَّةِ وَأَوْلَى بِهَا مِنْهُ وَهَذَا الْكَلَامُ فِيمَا أَجَازَ لِي أَبُو عَبْدِ اللهِ رِوَايَتَهُ عَنْهُ عَنْ أَبِي الْعَبَّاسِ عَنِ الرَّبِيعِ عَنِ الشَّافِعِيِّ  

[Machine] Yahya, I said to Sufyan, meaning Sufyan al-Thawri, in the narrations of Abdul A'la about Muhammad ibn al-Hanafiyyah, he weakened/authenticated them.  

يَحْيَى قُلْتُ لِسُفْيَانَ يَعْنِي الثَّوْرِيَّ فِي أَحَادِيثِ عَبْدِ الْأَعْلَى عَنْ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ فَوَهَّنَهَا  

[Machine] The pledge was fulfilled/appreciated for what it contained.  

ذَهَبَتِ الرُّهُونُ بِمَا فِيهَا  

[Machine] The Messenger of Allah ﷺ said, "The collateral should not be closed, as this would prevent the owner of the collateral from buying from the one who pawned it with him until he buys from someone else. This is what I found in my book and it is correct, according to what I think. And by that, it means the closing of the collateral, that the owner of the collateral is prevented from buying from the one who pawned it with him until he buys from someone else." Allah knows best.  

قَالَ رَسُولُ اللهِ ﷺ لَا يُغْلَقُ الرَّهْنُ فَبِذَلِكَ يُمْنَعُ صَاحِبُ الرَّهْنِ أَنْ يَبْتَاعَ مِنَ الَّذِي رَهَنَهُ عِنْدَهُ حَتَّى يَبْتَاعَ مِنْ غَيْرِهِ هَكَذَا وَجَدْتُهُ فِي كِتَابِي وَصَوَابُهُ فِيمَا أَظُنُّ وَذَلِكَ يَعْنِي غَلْقَ الرَّهْنِ أَنْ يُمْنَعَ صَاحِبُ الرَّهْنِ أَنْ يَبْتَاعَ مِنَ الَّذِي رَهَنَهُ عِنْدَهُ حَتَّى يَبْتَاعَ مِنْ غَيْرِهِ فَقَالَ لَا يُغْلَقُ الرَّهْنُ يَعْنِي لَا يُمْنَعُ صَاحِبُ الرَّهْنِ مِنْ مُبَايَعَةِ الْمُرْتَهِنِ وَاللهُ أَعْلَمُ  

[Machine] The Messenger of Allah, ﷺ , said: "A mortgage should not be closed, and a man mortgaged a house in the city for a set period. When the time came, the one who mortgaged it claimed that it belonged to him. The Messenger of Allah, ﷺ , said: 'This mortgage should not be closed.'"  

قَالَ رَسُولُ اللهِ ﷺ لَا يُغْلَقُ الرَّهْنُ وَأَنَّ رَجُلًا رَهَنَ دَارًا بِالْمَدِينَةِ إِلَى أَجَلٍ فَلَمَّا جَاءَ الْأَجَلُ قَالَ الَّذِي ارْتَهَنَ هِيَ لِي فَقَالَ رَسُولُ اللهِ ﷺ لَا يُغْلَقُ الرَّهْنُ هَذَا مُرْسَلٌ  

[Machine] I said to Zuhayri, "O Abu Bakr, his saying "the pledge does not close" means that he says: if I do not deliver it to such and such, then it is yours."  

قُلْتُ لِلزُّهْرِيِّ يَا أَبَا بَكْرٍ قَوْلُهُ الرَّهْنُ لَا يُغْلَقُ قَالَ يَقُولُ إِنْ لَمْ أَفُكَّ إِلَى كَذَا وَكَذَا فَهُوَ لَكَ