A- The debtor must either be willfully delaying repayment or denying the debt. If they acknowledge the debt and are willing to pay, it is not allowed to take th

B- The debt must be due for payment. It is not allowed to take this approach if the debt is not yet due. C- The creditor must ensure that recovering their right does not lead to harm, such as violence, bloodshed, or accusations of wrongdoing. Additionally, it must not result in enmity or harm to reputation or body. * If these three conditions are met and the creditor takes money from their debtor to recover their debt, the hadd for theft is not applied due to the existence of doubt, which negates the implementation of the punishment. * The evidence for employing this method is the saying of Allāh: ﴿وَإِنۡ عَاقَبۡتُمۡ فَعَاقِبُوا۟ بِمِثۡلِ مَا عُوقِبۡتُم بِهِ﴾ "If you retaliate, then let it be equivalent to what you have suffered." [Surah An-Naḥl: 126] Imam al-Bukhari (may Allāh have mercy on him) placed this verse in his Sahih under the chapter titled: «قصاص المظلوم إذا وجد مال ظالمه» "Retaliation of the oppressed when they find the wealth of their oppressor." RECOMMENDATIONS: A- It is better that the creditor recovers their debt from the same type as the original debt. If this is not possible, they may take from other types of the debtor's property, provided the value is accurately calculated. B- If the debtor denies the debt entirely, and the creditor has no evidence to prove their claim, they should recover the debt through a judge and avoid using this method. The 3rd Method: The creditor recovers their debt from the defaulting debtor through reconciliation. عَنْ كَعْبٍ بْنِ مَالِكٍ رضي الله عنه أَنَّهُ تَقَاضَى ابْنَ أَبِي حَدْرَدٍ دَيْنًا كَانَ لَهُ عَلَيْهِ فِي الْمَسْجِدِ، فَارْتَفَعَتْ أَصْوَاتُهُمَا حَتَّى سَمِعَهَا رَسُولُ اللهِ ﷺ وَهْوَ فِي بَيْتِهِ، فَخَرَجَ إِلَيْهِمَا حَتَّى كَشَفَ سِجْفَ حُجْرَتِهِ فَنَادَى ‏((يَا كَعْبُ!)).‏ قَالَ لَبَّيْكَ يَا رَسُولَ الله.‏ قَالَ ‏((ضَعْ مِنْ دَيْنِكَ هَذَا)).‏ وَأَوْمَأَ إِلَيْهِ أَىِ الشَّطْرَ. قَالَ لَقَدْ فَعَلْتُ يَا رَسُولَ الله.‏ قَالَ ((قُمْ فَاقْضِهِ)).‏ Narrated Kab: In the masjid l asked Ibn Abi Hadrad to pay the debts which he owed to me and our voices grew louder. Allah's Messenger (ﷺ) heard that while he was in his house. So he came to us raising the curtain of his room and said, "O Kab!" I replied, "Labaik, O Allah's Messenger (ﷺ) !" He said, "O Ka`b! reduce your debt to one half," gesturing with his hand. I said, "O Allah's Messenger (ﷺ)! I have done so." Then Allah's Messenger (ﷺ) said (to Ibn Abi Hadrad), "Get up and pay the debt to him." _______ الباب الرابع: الرهن The Fourth Subchapter: Pledges المسألة الأولى: معناه وأدلة مشروعيته Definition and Evidence of Its Permissibility DEFINITION LINGUISTICALLY لغة: الاحتباس، والثبوت withholding and stability. LEGISLATIVELY جَعَلُ عين مالية، وثيقة بدين؛ ليُسْتوفى منها أو من ثمنها، إذا تعذر الوفاء. Legislatively: A Rahn is defined as making an item of financial value a security for a debt, so that the debt may be fulfilled from it or its price if repayment becomes impossible. The basis for the permissibility of pledges is the saying of Allāh ﷻ: ﴿وَإِن كُنتُمۡ عَلَىٰ سَفَرࣲ وَلَمۡ تَجِدُوا۟ كَاتِبࣰا فَرِهَـٰنࣱ مَّقۡبُوضَةࣱ﴾ “And if you are on a journey and cannot find a scribe, then a security deposit [should be taken].” [Al-Baqarah: 283] The mention of travel in the Āyah reflects common circumstances at the time (خرج مخرج الغالب) and does not limit its permissibility to such cases, as the Sunnah indicates its validity even in non-travel situations. This is supported by the narration of ’Ā'ishah (may Allāh be pleased with her), who said: ((أن النبي اشترى طعاماً من يهودي إلى أجل، ورهنه درعاً من حديد))