Book 55: Forbidden Beverages
Title of book: Minhaj al-Talibin wa Umdat al-Muftin (منهاج
الطالبين وعمدة المفتين في الفقه)
Author: Imam Nawawi
Full name: Imam
Muhyiddin Abi Zakariyya Yahya ibn Sharaf al-Nawawi (أبو زكريا يحيى بن شرف بن
مُرِّيِّ بن حسن بن حسين بن محمد جمعة بن حِزام الحزامي النووي الشافعي)
Born:
Muharram 631 AH/ October 1233 Nawa, Ayyubid Sultanate
Died: 24 Rajab 676
AH [9]/ 21 December 1277 (age 45) Nawa, Mamluk Sultanate
Resting place:
Nawa, present Syria
Translated into English by: E. C. HOWARD
Field
of study: sharia, Islamic law, fiqh, Islamic jurisprudence of Shafi'i's school
of thought
Type of literature dan reference: classical Arabic
Contents
- Book 55: Forbidden Beverages ; and Punishment at the Discretion of the Court (Ashriba)
- Book 56: Excusable Homicide and Wounding ; and Responsibility for Damage (Sial wa daman al wulat)
- Book 57: Military Expeditions (Siyar)
- Book 58: Poll-tax (Jizya)
- Book 59: Hunting and Slaughter of Animals (Sayd wa debah)
- Return to: Minhaj al-Talibin of Imam Nawawi
كتاب الأشربة
BOOK 55 . — OF FORBIDDEN BEVERAGES, AND OF
PUNISHMENT AT THE DISCRETION OF THE
COURT (ASHRIBAH)
كُلُّ شَرَابٍ أَسْكَرَ كَثِيرُهُ حَرُمَ قَلِيلُهُ.
وَحُدَّ
شَارِبُهُ إلَّا صَبِيًّا وَمَجْنُونًا وَحَرْبِيًّا وَذِمِّيًّا وَمُوجَرًا
وَكَذَا مُكْرَهٌ عَلَى شُرْبِهِ عَلَى الْمَذْهَبِ.
وَمَنْ جَهِلَ
كَوْنَهَا خَمْرًا: لَمْ يُحَدَّ، وَلَوْ قَرُبَ إسْلَامُهُ فَقَالَ:
جَهِلْتُ تَحْرِيمَهَا لَمْ يُحَدَّ، أَوْ جَهِلْتُ الْحَدَّ حُدَّ.
وَيُحَدُّ
بِدُرْدِيِّ خَمْرٍ لَا بِخُبْزٍ عُجِنَ دَقِيقُهُ بِهَا، وَمَعْجُونٍ هِيَ
فِيهِ، وَكَذَا حُقْنَةٌ وَسَعُوطٌ فِي الْأَصَحِّ.
وَمَنْ غَصَّ
بِلُقْمَةٍ أَسَاغَهَا بِخَمْرٍ إنْ لَمْ يَجِدْ غَيْرَهَا وَالْأَصَحُّ
تَحْرِيمُهَا لِدَوَاءٍ وَعَطَشٍ.
وَحَدُّ الْحُرِّ أَرْبَعُونَ
وَرَقِيقٍ عِشْرُونَ بِسَوْطٍ أَوْ أَيْدٍ أَوْ نِعَالٍ أَوْ أَطْرَافِ ثِيَابٍ،
وَقِيلَ يَتَعَيَّنُ سَوْطٌ.
وَلَوْ رَأَى الْإِمَامُ بُلُوغَهُ
ثَمَانِينَ جَازَ فِي الْأَصَحِّ، وَالزِّيَادَةُ تَعْزِيرَاتٌ، وَقِيلَ
حَدٌّ.
وَيُحَدُّ بِإِقْرَارِهِ أَوْ شَهَادَةِ رَجُلَيْنِ، لَا
بِرِيحِ خَمْرٍ وَسُكْرٍ وَقَيْءٍ، وَيَكْفِي فِي إقْرَارٍ وَشَهَادَةٍ شَرِبَ
خَمْرًا، وَقِيلَ يُشْتَرَطُ وَهُوَ عَالِمٌ بِهِ مُخْتَارٌ.
وَلَا
يُحَدُّ حَالَ سُكْرِهِ، وَسَوْطُ الْحُدُودِ بَيْنَ قَضِيبٍ وَعَصًا وَ رَطْبٍ
وَيَابِسٍ، وَيُفَرِّقُهُ عَلَى الْأَعْضَاءِ إلَّا الْمَقَاتِلَ وَالْوَجْهَ،
قِيلَ: وَالرَّأْسَ وَلَا تُشَدُّ يَدُهُ، وَلَا تُجَرَّدُ ثِيَابُهُ،
وَيُوَالِي الضَّرْبَ بِحَيْثُ يَحْصُلُ زَجْرٌ وَتَنْكِيلٌ.
BOOK 55 . — OF FORBIDDEN BEVERAGES, AND OF
PUNISHMENT AT THE DISCRETION OF THE COURT
Section
Every beverage
that induces intoxication when taken in
great quantity
is forbidden, even when
only a small quantity is taken. The
fact of
taking it involves an
application of the definite prescribed penalty.
This penalty, however, is applicable
neither to a minor, nor to a lunatic,
nor to an infidel, whether he
be or be not the subject of a
Moslem prince,
nor to any one into
whose mouth the drink has been
introduced by force,
nor, according to
our school, to any one who has
been otherwise forced
to drink it.
He who drinks wine without knowing
what it is is not
punishable ; and
it is the same with a new convert
to Islam who drinks
it without
knowing that it is forbidden ; the
punishment, however, is
incurred by a new
convert who merely alleges as his
excuse that he knew
the drink was
forbidden but was not aware of the
punishment. It is
also incurred for
taking the lees of wine, but not
for eating bread that has
been
kneaded with wine, or preserves prepared
with wine, fnor for
introducing forbidden
liquid into one’s body by means of
injection or
sniffing. Besides this, one
may take wine in case of immediate
necessity,
e.(/. if there is in the
throat a piece of food which it is
difficult to get down,
and there is
no other liquid handy at the moment
; j*but one is liable
to punishment
if one takes wine as medicine or
to quench one’s thirst.
The definite
prescribed penalty for the crime we
are here concerned
with is forty
stripes, if the guilty person is
free, and twenty if a slave.
In case
of attenuating circumstances the strokes
may bo given not
only with a lash,
but also with the hand, with a
sandal, or with the end
of a coat
rolled round like a cord. Few authorities
require in all cases
stripes with a
lash. The Sovereign, or his deputy
the judge, has a right
to increase
the number of blows fup to the
double if it seems good to
him,
but in that case these extra blows
constitute a punishment at the
discretion
of the court. According to others
they should be con-
sidered also as
the definite prescribed penally.
The
crime is proved either by the
culprit’s confession, or by the
testimony
of two male witnesses ; the odour of
ilio breath, drunkenness
or vomiting arc
insufficient by themselves to establish
it. It is enough
that the accused
states that he drank wine, etc., or
that the witnesses
state they saw
him drink wine, etc., without its
being necessary to
enter into more
precise details ; provided that it is
also established,
according to some
authorities, that tho act was done
knowingly and
willingly.
Whipping cannot
be administered during the State of
drunkenness
resulting from the crime. It
is effected, as in all cases of
definite pro-
scribed punishment, by means
of a whip with a handle of a thickness
between a stalk and a stick, neither
green nor quite dry. Tho stripes
should be administered upon all the
limbs of the body, except places
where the wound would be mortal.
One should avoid hitting the face,
and, according to some, the head.
The hands of the sufferer are not
tied, nor is he made to put
down his clothes ; but the blows
should be
repeated rapidly in such a
way as to make him cry out and
intlict upon
him an exemplary chastisement.
فَصْلٌ [في التعزير]
يُعَزَّرُ فِي كُلِّ مَعْصِيَةٍ لَا حَدَّ
لَهَا وَلَا كَفَّارَةَ بِحَبْسٍ أَوْ ضَرْبٍ أَوْ صَفْعٍ أَوْ تَوْبِيخٍ،
وَيَجْتَهِدُ الْإِمَامُ فِي جِنْسِهِ وَقَدْرِهِ، وَقِيلَ إنْ تَعَلَّقَ
بِآدَمِيٍّ لَمْ يَكْفِ تَوْبِيخٌ.
فَإِنْ جَلَدَ وَجَبَ أَنْ
يَنْقُصَ فِي عَبْدٍ عَنْ عَشْرٍ جَلْدَةً وَحُرٍّ عَنْ أَرْبَعِينَ، وَقِيلَ
عِشْرِينَ، وَيَسْتَوِي فِي هَذَا جَمِيعُ الْمَعَاصِي فِي الْأَصَحِّ.
وَلَوْ
عَفَا مُسْتَحِقُّ حَدٍّ فَلَا تَعْزِيرَ لِلْإِمَامِ فِي الْأَصَحِّ، أَوْ
تَعْزِيرٍ فَلَهُ فِي الْأَصَحِّ.
Section
Contraventions that are
not punishable with some definite pre-
scribed
penalty, and involve no sort of
expiation, should be punished
at the
discretion of the court either by
imprisonment, whipping, a slap,
or a reprimand.
The nature and gravity of the
punishment are at the
discretion of
the Sovereign or his deputy the
judge ; except that,
according to some
authorities a simple reprimand is not
sufficient if the
offence is committed
against men, but only where it is
committed
against God. Whipping should
always be under twenty strokes in tho
case
of a slave, and forty in the case
of a free man ; though some think
that
twenty is the limit for any person.
^Moreover, the principle that
a punishment
at discretion should always be below
the minimum pro-
nounced as a definite
prescribed penalty extends to all
contraventions.
f Where the injured party
grants a remission to the criminal, c.g.
of
the definite prescribed penalty for
defamation, the Sovereign may
not
substitute for it a punishment at his
discretion ; but the remission
of a
punishment at discretion, by the injured
party, loaves intact the
right of the
Sovereign to intlict upon the guilty
person the punishment
he deserves.
كتاب الصِّيَالِ وَضَمَانِ الْوُلَاةِ لَهُ
BOOK 56 EXCUSABLE HOMICIDE, WOUNDING AND RESPONSIBILITY FOR DAMAGE
دَفْعُ كُلِّ صَائِلٍ عَلَى نَفْسٍ أَوْ طَرَفٍ أَوْ بُضْعٍ أَوْ مَالٍ.
فَإِنْ
قَتَلَهُ فَلَا ضَمَانَ.
وَلَا يَجِبُ الدَّفْعُ عَنْ مَالٍ
وَيَجِبُ عَنْ بُضْعٍ، وَكَذَا نَفْسٍ قَصَدَهَا كَافِرٌ، أَوْ بَهِيمَةٌ، لَا
مُسْلِمٌ فِي الْأَظْهَرِ.
وَالدَّفْعُ عَنْ غَيْرِهِ كَهُوَ عَنْ
نَفْسِهِ، وَقِيلَ يَجِبُ قَطْعًا.
وَلَوْ سَقَطَتْ جَرَّةٌ وَلَمْ
تَنْدَفِعْ عَنْهُ إلَّا بِكَسْرِهَا ضَمِنَهَا فِي الْأَصَحِّ.
وَيُدْفَعُ
الصَّائِلُ بِالْأَخَفِّ، فَإِنْ أَمْكَنَ بِكَلَامٍ وَاسْتِغَاثَةٍ حَرُمَ
الضَّرْبُ، أَوْ بِضَرْبٍ بِيَدٍ حَرُمَ سَوْطٌ، أَوْ بِسَوْطٍ حَرُمَ عَصًا،
أَوْ بِقَطْعِ عُضْوٍ حَرُمَ قَتْلٌ، فَإِنْ أَمْكَنَ هَرَبٌ فَالْمَذْهَبُ
وُجُوبُهُ، وَتَحْرِيمُ قِتَالٍ.
وَلَوْ عُضَّتْ يَدُهُ خَلَّصَهَا
بِالْأَسْهَلِ مِنْ فَكِّ لَحْيَيْهِ وَضَرْبِ شِدْقَيْهِ فَإِنْ عَجَزَ
فَسَلَّهَا فَنَدَرَتْ أَسْنَانُهُ فَهَدَرٌ.
وَمَنْ نُظِرَ إلَى
حُرَمِهِ فِي دَارِهِ مِنْ كَوَّةٍ أَوْ ثَقْبٍ عَمْدًا فَرَمَاهُ بِخَفِيفٍ
كَحَصَاةٍ فَأَعْمَاهُ، أَوْ أَصَابَ قُرْبَ عَيْنِهِ فَجَرَحَهُ فَمَاتَ
فَهَدَرٌ، بِشَرْطِ عَدَمِ مَحْرَمٍ وَزَوْجَةٍ لِلنَّاظِرِ، قِيلَ وَاسْتِتَارِ
الْحُرَمِ، قِيلَ: وَإِنْذَارٍ قَبْلَ رَمْيِهِ.
وَلَوْ عَزَّرَ
وَلِيٌّ وَوَالٍ وَزَوْجٌ وَمُعَلَّمٌ فَمَضْمُونٌ.
وَلَوْ حَدَّ
مُقَدَّرًا فَلَا ضَمَانَ.
وَلَوْ ضُرِبَ شَارِبٌ بِنِعَالٍ
وَثِيَابٍ فَلَا ضَمَانَ عَلَى الصَّحِيحِ، وَكَذَا أَرْبَعُونَ سَوْطًا عَلَى
الْمَشْهُورِ.
أَوْ أَكْثَرُ وَجَبَ قِسْطُهُ بِالْعَدَدِ، وَفِي
قَوْلٍ نِصْفُ دِيَةٍ، وَيَجْرِيَانِ فِي قَاذِفٍ جُلِدَ أَحَدًا
وَثَمَانِينَ.
وَلِمُسْتَقِلٍّ قَطْعُ سِلْعَةٍ إلَّا مَخُوفَةً لَا
خَطَرَ فِي تَرْكِهَا، أَوْ الْخَطَرُ فِي قَطْعِهَا أَكْثَرُ، وَلِأَبٍ وَجَدٍّ
قَطْعُهَا مِنْ صَبِيٍّ وَمَجْنُونٍ مَعَ الْخَطَرِ إنْ زَادَ خَطَرُ التَّرْكِ
لَا لِسُلْطَانٍ، وَلَهُ وَلِسُلْطَانٍ قَطْعُهَا بِلَا خَطَرٍ، وَفَصْدٌ
وَحِجَامَةٌ، فَلَوْ مَاتَ بِجَائِزٍ مِنْ هَذَا فَلَا ضَمَانَ فِي الْأَصَحِّ،
وَلَوْ فَعَلَ سُلْطَانٌ بِصَبِيٍّ مَا مُنِعَ فَدِيَةٌ مُغَلَّظَةٌ فِي مَالِهِ
وَمَا وَجَبَ بِخَطَأِ إمَامٍ فِي حَدٍّ أَوْ حُكْمٍ فَعَلَى عَاقِلَتِهِ، وَفِي
قَوْلٍ فِي بَيْتِ الْمَالِ.
وَلَوْ حَدَّهُ بِشَاهِدَيْنِ فَبَانَا
عَبْدَيْنِ أَوْ ذِمِّيَّيْنِ أَوْ، مُرَاهِقَيْنِ فَإِنْ قَصَّرَ فِي
اخْتِبَارِهِمَا فَالضَّمَانُ عَلَيْهِ، وَإِلَّا فَالْقَوْلَانِ، فَإِنْ
ضَمَّنَا عَاقِلَةً أَوْ بَيْتَ مَالٍ فَلَا رُجُوعَ عَلَى الذِّمِّيَّيْنِ
وَالْعَبْدَيْنِ فِي الْأَصَحِّ.
وَمَنْ حَجَمَ أَوْ فَصَدَ
بِإِذْنٍ لَمْ يَضْمَنْ.
وَقَتْلُ جَلَّادٍ وَضَرْبُهُ بِأَمْرِ
الْإِمَامِ كَمُبَاشَرَةِ الْإِمَامِ إنْ جَهِلَ ظُلْمَهُ وَخَطَأَهُ وَإِلَّا
فَالْقِصَاصُ وَالضَّمَانُ عَلَى الْجَلَّادِ إنْ لَمْ يَكُنْ إكْرَاهٌ.
وَيَجِبُ
خِتَانُ الْمَرْأَةِ بِجُزْءٍ مِنْ اللَّحْمَةِ بِأَعْلَى الْفَرْجِ، وَالرَّجُلِ
بِقَطْعِ مَا تُغَطِّي حَشَفَتَهُ بَعْدَ الْبُلُوغِ.
وَيُنْدَبُ
تَعْجِيلُهُ فِي سَابِعِهِ فَإِنْ ضَعُفَ عَنْ احْتِمَالِهِ أُخِّرَ، وَمَنْ
خَتَنَهُ فِي سِنٍّ لَا يَحْتَمِلُهُ لَزِمَهُ قِصَاصٌ إلَّا وَالِدًا، فَإِنْ
احْتَمَلَهُ وَخَتَنَهُ وَلِيٌّ فَلَا ضَمَانَ فِي الْأَصَحِّ.
وَأُجْرَتُهُ
فِي مَالِ الْمَخْتُونِ.
One has a right to resist any attack upon one’s life, property, bodily
members, or modesty ; and if the person so assailed kills the aggressor,
the law admits no responsibility in the matter. Defence against attacks
upon one’s property, though recognised as legitimate, is not obligatory ;
but one ought to defend one’s life or one’s modesty, *at least when
one’s life is attacked by an infidel or an animal, but not when attacked by
a Moslem. Defence of another is regulated by the same principles as
defence of one’s own person, though according to some authorities it
is always obligatory. fWhen a jar falls accidentally upon some one
who cannot protect himself against it without breaking the jar, he is
civilly responsible for damages. An aggressor should be repulsed with
the least possible roughness ; thus one should not have recourse to
blows if the object can be attained by words or by calling for assistance ;
strokes with a whip are forbidden where a slap would be enough ; a
stick is forbidden where a whip would be sufficient ; and one must not
kill the aggressor, if one could render him incapable of any hurt by cutting
a limb. Where one can save oneself by flight our school requires that
this should be done, instead of defending oneself ; and where the
aggressor has taken one’s hand between his teeth, one should withdraw
it in such a way as to cause him the least possible pain, i.e. by opening
t he jaws and striking the comers of the mouth ; but if one is obliged
to withdraw one’s hand by force, one is not responsible for making the
aggressor lose some of his teeth.
A person who perceives a man intentionally looking through a sky-
light or a hole at the women of the house, may throw at the indiscreet
man some light object, such as a pebble, and if by accident the missile
causes the man to lose his sight, or causes a wound near the eye, the
person is not responsible, even should death be the consequence. Only
in the case where the woman observed is a relative of the man within
the prohibited degrees, or his wife, it is not permissible to use missiles
to drive him away. Some authorities also add a reservation that the
woman in question is not veiled ; others require a previous admonition
before adopting the extreme course of throwing a missile.
A guardian, chief, husband, or schoolmaster, inflicting punishment
upon the persons submitted to their authority are responsible for the
consequences, except in the following cases : —
. In the case of a definite prescribed penalty, applied to the guilty
person within the limits allowed by law.
. ff Where a drinker of forbidden beverages is beaten with a sandal
or a piece of clothing.
. **Where one inflicts upon a drunkard the prescribed forty stripes
with a lash ; but where the number of blows exceeds forty, the person
ordering them is responsible for the consequences in proportion to the
excess, or, according to one jurist, up to half the price of blood. This
controversy exists also with regard to the crime of defamation ; where,
for example, eighty-one strokes are inflicted upon the guilty party.
Any free, adult, sane person may cut a tumour appearing upon his
body, unless the operation would be dangerous, and there is no danger
in leaving the tumour, or at any rate the danger of the operation is
the greater. In the case of a minor or of a lunatic, it is for the father
or grandfather to order the operation, even if there is some danger,
provided that in this case the danger incurred by not proceeding with
the operation is yet greater. The Sultan may not order an operation
in these circumstances as subsidiary guardian, nor may his deputy
the judge. It is only where the operation is not dangerous that the
Sultan, as well as the father or grandfather, may give his authorisation
for the operation to be performed.
j'A surgeon who bleeds a patient or applies leeches to him does not
incur any responsibility, even though the sick man succumbs, provided
that the operator does not overstep the limits imposed by science in
operations of that nature. The Sultan, or his deputy the judge, as
subsidiary guardian, who goes beyond his competence and orders a
minor to undergo an operation, is personally responsible for the price
of blood on the higher scale ; while the price of blood due for an error
on his part, either in the application of a definite prescribed penalty
or in his decisions, is a debt recoverable from his aahila, or, according
to one authority, from the public treasury. All jurists admit the re-
sponsibility of the magistrate who pronounces a definite prescribed
penalty upon the deposition of two witnesses who subsequently turn
out to be slaves, infidel subjects of a Moslem prince, or minors near
their majority, at least if ho accepted them as witnesses without pre-
liminary inquiry ; but jurists are not in agreement as to the magistrate’s
responsibility where he has done all lie could in the matter. But where
it is admitted that the aahila or the public treasury can be held respon-
sible for the price of blood, due to an error of judgment, fone cannot
admit any right to proceed against the witnesses who turn out not to
have the requisite qualities. A surgeon who, on proper authorisation,
bleeds any one or applies leeches to him, is in no way responsible for
the consequences ; and an executioner who carries out a sentence of
death or of flogging upon the authorisation of the Sovereign is merely
the latter’s instrument, unless he knows that the order is from a tyrant,
or given in error. In these two cases he would himself be liable under
the law of talion, unless acting under violent compulsion.
The circumcision of a woman is effected by the removal of a little
of her flesh, in the upper part of the vagina, and that of a man by the
removal of the foreskin. It is not obligatory before majority, though
it is recommended to proceed to this operation on the seventh day after
birth, and not to put it off unless the child has not yet sufficient strength
to support it. Any one who performs circumcision at an age when the
child is not yet strong enough to support it is liable under the law of
talion if the operation causes death. This rule, however, does not
apply to the child’s ascendants. fOn the other hand a guardian is
not responsible for the consequences of circumcision effected at an
epoch when the child has a constitution sufficiently developed to be able
to undergo the operation. The hire of the person who performs the
circumcision is at the charge of the patient.
فَصْلٌ [في حكم إتلاف البهائم]
مَنْ كَانَ مَعَ دَابَّةٍ أَوْ دَوَابَّ ضَمِنَ إتْلَافَهَا نَفْسًا وَمَالاً
لَيْلاً وَنَهَارًا.
وَلَوْ بَالَتْ أَوْ رَاثَتْ بِطَرِيقٍ
فَتَلِفَ بِهِ نَفْسٌ أَوْ مَالٌ فَلَا ضَمَانَ.
وَيَحْتَرِزُ
عَمَّا لَا يَعْتَادُ كَرَكْضٍ شَدِيدٍ فِي وَحْلٍ فَإِنْ خَالَفَ ضَمِنَ مَا
تَوَلَّدَ مِنْهُ، وَمَنْ حَمَلَ حَطَبًا عَلَى ظَهْرِهِ، أَوْ بَهِيمَةٍ فَحَكَّ
بِنَاءً فَسَقَطَ ضَمِنَهُ، وَإِنْ دَخَلَ سُوقًا فَتَلِفَ بِهِ نَفْسٌ أَوْ
مَالٌ ضَمِنَ إنْ كَانَ زِحَامٌ، فَإِنْ لَمْ يَكُنْ وَتَمَزَّقَ ثَوْبٌ فَلَا،
إلَّا ثَوْبَ أَعْمَى وَمُسْتَدْبِرِ الْبَهِيمَةِ فَيَجِبُ تَنْبِيهُهُ،
وَإِنَّمَا يَضْمَنُهُ إذَا لَمْ يُقَصِّرْ صَاحِبُ الْمَالِ، فَإِنْ قَصَّرَ
بِأَنْ وَضَعَهُ بِطَرِيقٍ أَوْ عَرَّضَهُ لِلدَّابَّةِ فَلَا.
وَإِنْ
كَانَتْ الدَّابَّةُ وَحْدَهَا فَأَتْلَفَتْ زَرْعًا أَوْ غَيْرَهُ نَهَارًا لَمْ
يَضْمَنْ صَاحِبُهَا، أَوْ لَيْلاً ضَمِنَ، إلَّا أَنْ لَا يُفَرِّطَ فِي
رَبْطِهَا.
أَوْ حَضَرَ صَاحِبُ الزَّرْعِ وَتَهَاوَنَ فِي
دَفْعِهَا، وَكَذَا إنْ كَانَ الزَّرْعُ فِي مَحُوطٍ لَهُ باب تَرْكِهِ
مَفْتُوحًا فِي الْأَصَحِّ.
وَهِرَّةٌ تُتْلِفُ طَيْرًا أَوْ
طَعَامًا إنْ عُهِدَ ذَلِكَ مِنْهَا ضَمِنَ مَالِكُهَا فِي الْأَصَحِّ لَيْلاً
أَوْ نَهَارًا، وَإِلَّا فَلَا فِي الْأَصَحِّ.
Section
One is responsible for
the damage caused by animals in
one’s charge,
both as regards the
person and the property of others,
and both by day
and by night.
However, the person in charge is not
responsible for acci-
dents that may happen
to people or property by reason of
the animal
passing water upon the
public road or making it filthy with
their ex-
crement. But care must be
taken that the animals do not do
anything
extraordinary as, for example,
even excessive trampling in the mire.
The
person in charge is responsible for
acts not natural to the animals
in
question. Any one who carries wood
upon his back, or loads an
animal
with it, is responsible for the
consequences of the fall of the wood,
if
it is caused by a collision with
some building. When a person carrying
wood,
or some one in charge of an
animal with a load of wood, enters
a
market and causes damage to person
or property, he is responsible
if
there is a crowd, but not otherwise. A
blind man, or a person with
his back
turned at the moment the animal
passes, may only make a
claim against
the individual we are speaking of,
if he has torn their
clothes without
warning them to get out of tho
way. This responsibility,
however, only
exists where the owner of the things
damaged has com-
mitted no imprudence ; for
if he has, for example, deposited
things
on the public road, or placed
them before the animal, his claim is
un-
founded. The owner of a domestic animal
that has broken its leash
and damaged
a sown field is not responsible for
the accident if the
damage is caused
by day. On the other hand, he
is responsible if it
happens by
night, unless : —
. The animal
escapes after being properly tied up.
.
The owner of the field was present
at the spot, but neglected to
protect
his crop from the trespassing animal.
.
f The field was surrounded by a wall
or other inclosure in which
there was
a gate that the owner had left open.
fTke
owner of a cat that has eaten a bird
or some food belonging
to another
person is responsible only if he
knew that tho animal was
particularly
voracious. It is of no consequence
whether the fact occurred
by night or
by day. f Where, on the contrary,
the owner was ignorant
of the cat’s
voracity lie is not responsible for
the damage it has caused.
كتاب السير
BOOK 57 . — MILITARY EXPEDITIONS
كَانَ الْجِهَادُ فِي عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
فَرْضَ كِفَايَةٍ، وَقِيلَ عَيْنٍ وَأَمَّا بَعْدَهُ فَلِلْكُفَّارِ حَالَانِ:
أَحَدُهُمَا يَكُونُونَ بِبِلَادِهِمْ فَفَرْضُ كِفَايَةٍ إذَا فَعَلَهُ مَنْ
فِيهِمْ كِفَايَةٌ سَقَطَ الْحَرَجُ عَنْ الْبَاقِينَ وَمِنْ فُرُوضِ
الْكِفَايَةِ الْقِيَامُ بِإِقَامَةِ الْحُجَجِ وَحَلِّ الْمُشْكِلَاتِ فِي
الدِّينِ.
وَ بِعُلُومِ الشَّرْعِ كَتَفْسِيرٍ وَحَدِيثٍ،
وَالْفُرُوعِ بِحَيْثُ يَصْلُحُ لِلْقَضَاءِ.
وَالْأَمْرُ
بِالْمَعْرُوفِ وَالنَّهْيُ عَنْ الْمُنْكَرِ.
وَإِحْيَاءُ
الْكَعْبَةِ كُلَّ سَنَةٍ بِالزِّيَارَةِ.
وَدَفْعُ ضَرَرِ
الْمُسْلِمِينَ كَكِسْوَةِ عَارٍ، وَإِطْعَامِ جَائِعٍ إذَا لَمْ يَنْدَفِعْ
بِزَكَاةٍ، وَبَيْتِ مَالٍ.
وَتَحَمُّلُ الشَّهَادَةِ،
وَأَدَاؤُهَا، وَالْحِرَفُ وَالصَّنَائِعُ، وَمَا تَتِمُّ بِهِ الْمَعَايِشُ وَ
جَوَابُ سَلَامٍ عَلَى جَمَاعَةٍ.
وَيُسَنُّ ابْتِدَاؤُهُ.
لَا
عَلَى قَاضِي حَاجَةٍ وَآكِلٍ وَفِي حَمَّامٍ، وَلَا جَوَابَ عَلَيْهِمْ.
وَلَا
جِهَادَ عَلَى صَبِيٍّ وَمَجْنُونٍ وَ امْرَأَةٍ وَمَرِيضٍ وَذِي عَرَجٍ بَيِّنٍ،
وَأَقْطَعَ، وَأَشَلَّ، وَ عَبْدٍ وَعَادِمِ أُهْبَةِ قِتَالٍ، وَكُلُّ عُذْرٍ
مَنَعَ وُجُوبَ الْحَجِّ مَنَعَ الْجِهَادَ إلَّا خَوْفَ طَرِيقٍ مِنْ كُفَّارٍ،
وَكَذَا مِنْ لُصُوصِ الْمُسْلِمِينَ عَلَى الصَّحِيحِ.
وَالدَّيْنُ
الْحَالُّ يُحَرِّمُ سَفَرَ جِهَادٍ وَغَيْرِهِ إلَّا بِإِذْنِ غَرِيمِهِ،
وَالْمُؤَجَّلُ لَا، وَقِيلَ يَمْنَعُ سَفَرًا مَخُوفًا.
وَيَحْرُمُ
جِهَادٌ إلَّا بِإِذْنِ أَبَوَيْهِ إنْ كَانَا مُسْلِمَيْنِ، لَا سَفَرُ
تَعَلُّمِ فَرْضِ عَيْنٍ وَكَذَا كِفَايَةٍ فِي الْأَصَحِّ فَإِنْ أَذِنَ
أَبَوَاهُ وَالْغَرِيمُ ثُمَّ رَجَعُوا وَجَبَ الرُّجُوعُ إنْ لَمْ يَحْضُرْ
الصَّفَّ، فَإِنْ شَرَعَ فِي قِتَالٍ حَرُمَ الِانْصِرَافُ فِي الْأَظْهَرِ.
الثَّانِي
يَدْخُلُونَ بَلْدَةً لَنَا فَيَلْزَمُ أَهْلَهَا الدَّفْعُ بِالْمُمْكِنِ،
فَإِنْ أَمْكَنَ تَأَهُّبٌ لِقِتَالٍ وَجَبَ الْمُمْكِنُ حَتَّى عَلَى فَقِيرٍ
وَوَلَدٍ وَمَدِينٍ وَعَبْدٍ بِلَا إذْنٍ، وَقِيلَ: إنْ حَصَلَتْ مُقَاوَمَةٌ
بِأَحْرَارٍ اُشْتُرِطَ إذْنُ سَيِّدِهِ، وَإِلَّا فَمَنْ قُصِدَ دَفَعَ عَنْ
نَفْسِهِ بِالْمُمْكِنِ إنْ عَلِمَ أَنَّهُ إنْ أَخَذَ قُتِلَ، وَإِنْ جَوَّزَ
الْأَسْرَ فَلَهُ أَنْ يَسْتَسْلِمَ وَمَنْ هُوَ دُونَ مَسَافَةِ قَصْرٍ مِنْ
الْبَلْدَةِ كَأَهْلِهَا، وَمَنْ عَلَى الْمَسَافَةِ يَلْزَمُهُمْ الْمُوَافَقَةُ
بِقَدْرِ الْكِفَايَةِ إنْ لَمْ يَكْفِ أَهْلُهَا وَمَنْ يَلِيهِمْ.
قِيلَ:
وَإِنْ كَفَوْا.
وَلَوْ أَسَرُوا مُسْلِمًا فَالْأَصَحُّ وُجُوبُ
النُّهُوض إلَيْهِمْ لِخَلَاصِهِ إنْ تَوَقَّعْنَاهُ.
BOOK . — MILITARY EXPEDITIONS
Section
War against infidels was
already during the lifetime of the
Prophet
an obligation for which the
Moslem community was jointly responsible ;
though
some authorities maintain that at that
period it was an obliga-
tion incumbent
upon each individual Moslem. As to
the nature of
this obligation in
modern times the following distinctions
must be
made : —
. War against
infidels living in their own country
is a common
obligation ; that is to
say that if a sufficient number of
Moslems acquit
themselves of it, the
others may lawfully remain at home.
Among
obligations for which the Moslem
community is responsible in common,
and
not individually, are also included that
of defending the faith and
refuting
infidel errors ; that of solving
difficulties as to religious practices ;
that
of the study of the sciences
relating to the law, such as the
inter-
pretation of the Koran and the
criticism of traditions ; that of the
study
of the solution of subordinate questions
of jurisprudence, so that
justice may
be done ; that of exhorting people
to do good and abstain
from evil ;
that of taking care that the sacred
temple of Mecca should
be visited
each year by a large number of the
faithful ; that of relieving
the sufferings
of Moslems by giving clothing and
nourishment to those
that are in
need, at any rate if the charity
tax and the public treasury
do not
suffice ; that of appearing as witness
and making a deposition ;
and that of
making a study of trades, arts, and
all that serves to amelior-
ate the
lot of man. For an assembly it
is a common obligation to return
a
salutation. As to this last obligation,
the reader should be informed
that
the Sonna has introduced the practice
that a person who is per-
forming a duty
of nature, or is at table or
in a bath, need not either give
or
acknowledge a salutation ; even individually. To
return to the
subject, the obligation
to take part in the war against
infidels does not
apply to a minor, a
lunatic, a woman, a sick person, a man
obviously
lame, a man wanting a hand or a
foot, or one of whose limbs is
muti-
lated, a slave, nor to a man who
has not the arms and equipment neces-
sary
for the war. Moreover, any excuse
that is valid for not accom-
plishing
the pilgrimage, is also valid for
not taking part in the war
for
the propagation of the faith, except
fear of being assaulted on the
way
by the infidels, f for by highway
robbers even though Moslems.
Debts due
instanter are an obstacle to the
departure of the debtor,
whether for
the war against the infidels or for
any other journey, unless
it is
undertaken with his creditor’s consent ; but
debts due upon a
certain date to
come are no obstacle to one’s
quitting one’s domicile ;
unless, according
to some authorities, the journey is
one of exceptional
danger. Nor can
one lawfully depart for a war against
infidels until
authorised to do so by
one’s ascendants, if Moslems ; such
authorisa-
tion, however, is not necessary
for a traveller who goes for the
purpose
of inquiry as to his
religious duties, whether individual for
collective.
An authorisation by a creditor
or by ascendants is revocable so
long as
one is not actually enrolled
; but if the revocation does not
occur until
one is about to fight,
it is rigorously forbidden to pay
any attention to it.
. Infidels
who invade our territory should be
driven out by armed
force by all
possible means, and by all the
inhabitants of the territory
invaded, poor,
children, debtors, and slaves, without
previous authori-
sation. According to a few
authorities a slave should obtain his
master’s
authorisation where there are
enough free men. If it is impossible
to
offer the enemy an organised resistance,
each Moslem attacked by
infidels should
defend his life by all possible
means, if he has to deal
with
miscreants who do not allow quarter ;
otherwise he may allow
himself to be
taken prisoner. Under these circumstances
to enroll
oneself is a duty not only
for persons domiciled in the threatened
locality,
but also for all who live
at a distance not permitting of the
abridgment
of prayer. Travellers from a
greater distance than this, who happen
to
be temporarily at the spot, are
obliged to take arms if the inhabitants
of
the town, and suburbs need assistance ;
and even this condition is
disallowed
by some authorities, f When the infidels
have made a Moslem
prisoner of war,
they should be attacked immediately in
order to deliver
him, if there is
any chance of success.
فَصْلٌ [في مكروهات ومحرمات ومندوبات في الجهاد وما يتبعها]
يُكْرَهُ
غَزْوٌ بِغَيْرِ إذْنِ الْإِمَامِ أَوْ نَائِبِهِ.
وَيُسَنُّ إذْ
بَعَثَ سَرِيَّةً أَنْ يُؤَمِّرَ عَلَيْهِمْ وَيَأْخُذَ الْبَيْعَةَ
بِالثَّبَاتِ.
وَلَهُ الِاسْتِعَانَةُ بِكُفَّارٍ تُؤْمَنُ
خِيَانَتُهُمْ، وَيَكُونُونَ بِحَيْثُ لَوْ انْضَمَّتْ فِرْقَتَا الْكُفْرِ
قَاوَمْنَاهُمْ.
وَ بِعَبِيدٍ بِإِذْنِ السَّادَةِ وَ مُرَاهِقِينَ
أَقْوِيَاءَ.
وَلَهُ بَذْلُ الْأُهْبَةِ وَالسِّلَاحِ مِنْ بَيْتِ
الْمَالِ وَمِنْ مَالِهِ.
وَلَا يَصِحُّ اسْتِئْجَارُ مُسْلِمٍ
لِجِهَادٍ.
وَيَصِحُّ اسْتِئْجَارُ ذِمِّيٍّ لِلْإِمَامِ.
قِيلَ:
وَلِغَيْرِهِ.
وَيُكْرَهُ لِغَازٍ قَتْلُ قَرِيبٍ وَ مَحْرَمٍ
أَشَدُّ.
قُلْتُ: إلَّا أَنْ يَسْمَعَهُ يَسُبُّ اللَّهَ أَوْ
رَسُولَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَاَللَّهُ أَعْلَمُ.
وَيَحْرُمُ
عَلَيْهِ قَتْلُ صَبِيٍّ وَمَجْنُونٍ وَامْرَأَةٍ وَخُنْثَى مُشْكِلٍ.
وَيَحِلُّ
قَتْلُ رَاهِبٍ وَأَجِيرٍ وَشَيْخٍ وَأَعْمَى وَزَمِنٍ لَا قِتَالَ فِيهِمْ وَلَا
رَأْيٍ فِي الْأَظْهَرِ، فَيُسْتَرَقُّونَ وَتُسْبَى نِسَاؤُهُمْ
وَأَقْوَالُهُمْ.
وَيَجُوزُ حِصَارُ الْكُفَّارِ فِي الْبِلَادِ
وَالْقِلَاعِ وَإِرْسَالُ الْمَاءِ عَلَيْهِمْ وَرَمْيُهُمْ بِنَارٍ
وَمَنْجَنِيقَ وَتَبْيِيتُهُمْ فِي غَفْلَةٍ، فَإِنْ كَانَ فِيهِمْ مُسْلِمٌ
أَسِيرٌ أَوْ تَاجِرٌ جَازَ ذَلِكَ عَلَى الْمَذْهَبِ.
وَلَوْ
الْتَحَمَ حَرْبٌ فَتَتَرَّسُوا بِنِسَاءٍ وَصِبْيَانٍ جَازَ رَمْيُهُمْ، وَإِنْ
دَفَعُوا بِهِمْ عَنْ أَنْفُسِهِمْ وَلَمْ تَدْعُ ضَرُورَةٌ إلَى رَمْيِهِمْ
فَالْأَظْهَرُ تَرْكُهُمْ وَإِنْ تَتَرَّسُوا بِمُسْلِمِينَ فَإِنْ لَمْ تَدْعُ
ضَرُورَةٌ إلَى رَمْيِهِمْ تَرَكْنَاهُمْ، وَإِلَّا جَازَ رَمْيُهُمْ فِي
الْأَصَحِّ.
وَيَحْرُمُ الِانْصِرَافُ عَنْ الصَّفِّ إذَا لَمْ
يَزِدْ عَدَدُ الْكُفَّارِ عَلَى مِثْلَيْنَا إلَّا مُتَحَرِّفًا لِقِتَالٍ أَوْ
مُتَحَيِّزًا إلَى فِئَةٍ يَسْتَنْجِدُ بِهَا، وَيَجُوزُ إلَى فِئَةٍ بَعِيدَةٍ
فِي الْأَصَحِّ.
وَلَا يُشَارِكُ مُتَحَيِّزٌ إلَى بَعِيدَةٍ
الْجَيْشَ فِيمَا غَنِمَ بَعْدَ مُفَارَقَتِهِ، وَيُشَارِكُ مُتَحَيِّزٌ إلَى
قَرِيبَةٍ فِي الْأَصَحِّ.
فَإِنْ زَادَ عَلَى مِثْلَيْنِ جَازَ
الِانْصِرَافُ إلَّا أَنَّهُ يَحْرُمُ انْصِرَافُ مِائَةِ بَطَلٍ عَنْ
مِائَتَيْنِ وَوَاحِدٍ ضُعَفَاءَ فِي الْأَصَحِّ.
وَتَجُوزُ
الْمُبَارَزَةُ فَإِنْ طَلَبَهَا كَافِرٌ اُسْتُحِبَّ الْخُرُوجُ إلَيْهِ،
وَإِنَّمَا تَحْسُنُ مِمَّنْ جَرَّبَ نَفْسَهُ وَ بِإِذْنِ الْإِمَامِ.
وَيَجُوزُ
إتْلَافُ بِنَائِهِمْ وَشَجَرِهِمْ لِحَاجَةِ الْقِتَالِ وَالظَّفَرِ بِهِمْ،
وَكَذَا إنْ لَمْ يُرْجَ حُصُولُهَا لَنَا، فَإِنْ رُجِيَ نُدِبَ التَّرْكُ.
وَيَحْرُمُ
إتْلَافُ الْحَيَوَانِ إلَّا مَا يُقَاتِلُونَا عَلَيْهِ لِدَفْعِهِمْ أَوْ
ظَفْرٍ بِهِمْ أَوْ غَنِمْنَاهُ وَخِفْنَا رُجُوعَهُ إلَيْهِمْ وَضَرَرَهُ.
Section
It is blamable to
invade the territory of infidels without
the authori-
sation of the Sovereign or
of his deputy. The Sonna also requires
that the Sovereign should give
precise and detailed instructions to the
commander he has appointed for each
detachment ordered upon an
expedition, and
should have an oath administered to
each warrior
to remain faithful to
the flag.
The Sovereign has a right
to enroll as auxiliary troops —
.
Infidels whose treachery lie does not
fear; provided that the
number of
Moslems is always high enough to
oppose twice the number
of infidels.
. Slaves, with their master’s
consent.
. Minors near their
majority, and of sufficient strength to
stand a
campaign.
All these
irregular troops receive their ammunition,
equipment,
arms, etc., either from the
public treasury, or from particular funds
of the Sovereign. Moreover, it is
not lawful to enroll Moslems, for the
war against the infidels, as
mercenaries, for the propagation of the
faith
is a religious duty for each
believer ; but the Sovereign may legally
enroll in that manner his infidel
subjects ; and indeed, according to some
authorities, any person may do so.
It is blamable for a Moslem
forming part of an army in campaign
to kill his near relatives who
are infidels, and all the more his
relatives
within the prohibited degrees.
[Unless he hears them blaspheme God
and the Prophet.]
In a war
against infidels it is forbidden to
kill minors, lunatics,
women, and
hermaphrodites that do not incline towards
the masculine
sex ; *but one may lawfully
kill monks, mercenaries in the service of
the infidels, old men, persons that
are weak, blind, or sickly, even though
they have taken no part in the
fighting, nor given information to the
enemy. If they are not killed,
they must at any rate be reduced to
slavery. The wives of infidels
should also be reduced to slavery, and
infidels’ property should be confiscated.
It is lawful to besiege infidels
in
their towns and fortresses, and employ
against them inundation,
fire, and warlike
machines ; and to attack them unawares at
night,
without having regard to the
presence among them of a Moslem prisoner
or merchant, for whom these general
methods of destruction may be
equally
dangerous. This is the doctrine of
our school. By virtue of
this same
principle one may even shoot women
and children, if the
infidels continue
the combat while hiding behind them ;
*but this must
not be done if
the infidels conceal themselves thus with
the sole object
of saving their own
lives, and the nature of the
military operations
does not make it
absolutely necessary to have recourse to
extreme
measures. fThe same principles
must be followed where infidels
conceal
themselves behind Moslems. Our combatants
have no right
to retire before the
infidels, unless the number of the
latter exceeds
twice that of our
troops, except in the case where one
retires in order to
return to the
charge on another side, or where one
falls back upon the
reserve in order
to recruit strength. In such a case
one may retire,
feven if the reserve
is at some distance ; but in that
case one cannot
claim one’s share in
the booty captured in one’s absence ;
fas one may
do if the reserve
is close by. On the other hand,
one may legally retire
before the
enemy, where their number exceeds twice
the number of
our troops ; fwith the
single exception that if, e.g . one
hundred able-
bodied Moslems are attacked
by one hundred and one infidels, the
Moslems must hold out against them
if the infidels are wholly or partly
weak men.
Each Moslem soldier
may engage in single* combat with an
infidel
soldier. It is even commendable
to accept a challenge ; but the Moslem
who sends a challenge is praiseworthy
only if he is certain of his
aptitude
in handling his arms, and
the Sovereign gives his consent.
It
is lawful to destroy the houses and
plantations of infidels, where
this is
necessary from a military point of view,
or if it renders the victory
easier ;
it is even a good thing to have
recourse to this measure in all
cases where it is unlikely that
the houses and plantations will one day
become our property. Where this is
probable it is better not to proceed
to destroy them. It is rigorously
forbidden to kill infidels’ domestic
animals, except cattle for our food,
and their cavalry horses which can
always be killed either in the
defence or in the attack. Where, it
is
feared that the cattle taken from
the enemy may fall again into their
hands, or that this cattle may
cause us some annoyance, it may be
killed.
فَصْلٌ [في حكم الأسر وأموال أهل الحرب]
نِسَاءُ الْكُفَّارِ
وَصِبْيَانُهُمْ إذَا أُسِرُوا رَقُّوا، وَكَذَا الْعَبِيدُ.
وَيَجْتَهِدُ
الْإِمَامُ فِي الْأَحْرَارِ الْكَامِلِينَ، وَيَفْعَلُ الْأَحَظَّ،
لِلْمُسْلِمِينَ مِنْ قَتْلٍ وَمَنٍّ وَفِدَاءٍ بِأَسْرَى أَوْ مَالٍ
وَاسْتِرْقَاقٍ، فَإِنْ خَفِيَ الْأَحَظُّ حَبَسَهُمْ حَتَّى يَظْهَرَ.
وَقِيلَ
لَا يُسْتَرَقُّ وَثَنِيٌّ وَكَذَا عَرَبِيٌّ فِي قَوْلٍ.
وَ لَوْ
أَسْلَمَ أَسِيرٌ عَصَمَ دَمَهُ وَبَقِيَ الْخِيَارُ فِي الْبَاقِي، وَفِي قَوْلٍ
يَتَعَيَّنُ الرِّقُّ وَإِسْلَامُ كَافِرٍ قَبْلَ ظَفَرٍ بِهِ، يَعْصِمُ دَمَهُ
وَمَالَهُ وَصِغَارَ وَلَدِهِ لَا زَوْجَتَهُ عَلَى الْمَذْهَبِ، فَإِنْ
اسْتَرَقَّتْ انْقَطَعَ نِكَاحُهُ فِي الْحَالِ، وَقِيلَ إنْ كَانَ بَعْدَ
الدُّخُولِ بِهَا اُنْتُظِرَتْ الْعِدَّةَ فَلَعَلَّهَا تَعْتِقُ فِيهَا.
وَيَجُوزُ
إرْقَاقُ زَوْجَةِ ذِمِّيٍّ، وَكَذَا عَتِيقُهُ فِي الْأَصَحِّ.
لَا
عَتِيقَ مُسْلِمٍ وَزَوْجَتُهُ الْحَرْبِيَّةُ عَلَى الْمَذْهَبِ، وَإِذَا سُبِيَ
زَوْجَانِ أَوْ أَحَدُهُمَا انْفَسَخَ النِّكَاحُ إنْ كَانَا حُرَّيْنِ قِيلَ
أَوْ رَقِيقَيْنِ.
وَإِذَا أُرِقَّ وَعَلَيْهِ دَيْنٌ لَمْ يَسْقُطْ
فَيُقْضَى مِنْ مَالِهِ إنْ غَنِمَ بَعْدَ إرْقَاقِهِ.
وَلَوْ
اقْتَرَضَ حَرْبِيٌّ مِنْ حَرْبِيٍّ أَوْ اشْتَرَى مِنْهُ ثُمَّ أَسْلَمَا أَوْ
قَبِلَا جِزْيَةً دَامَ الْحَقُّ.
وَلَوْ أَتْلَفَ عَلَيْهِ
حَرْبِيٌّ فَأَسْلَمَا فَلَا ضَمَانَ عَلَيْهِ فِي الْأَصَحِّ.
وَالْمَالُ
الْمَأْخُوذُ مِنْ أَهْلِ الْحَرْبِ قَهْرًا غَنِيمَةٌ، وَكَذَا مَا أَخَذَهُ
وَاحِدٌ أَوْ جَمْعٌ مِنْ دَارٍ الْحَرْبِ بِسَرِقَةٍ، أَوْ وُجِدَ كَهَيْئَةِ
اللُّقَطَةِ عَلَى الْأَصَحِّ، فَإِنْ أَمْكَنَ كَوْنُهُ لِمُسْلِمٍ وَجَبَ
تَعْرِيفُهُ.
وَلِلْغَانِمِينَ التَّبَسُّطُ فِي الْغَنِيمَةِ
بِأَخْذِ الْقُوتِ وَمَا يَصْلُحُ بِهِ وَلَحْمٍ وَشَحْمٍ وَكُلِّ طَعَامٍ
يُعْتَادُ أَكْلُهُ عُمُومًا، وَعَلَفُ الدَّوَابِّ تِبْنًا وَشَعِيرًا
وَنَحْوَهُمَا، وَذَبْحُ مَأْكُولٍ لِلَحْمِهِ، وَالصَّحِيحُ جَوَازُ
الْفَاكِهَةِ، وَأَنَّهُ لَا تَجِبُ قِيمَةُ الْمَذْبُوحِ، وَأَنَّهُ لَا
يَخْتَصُّ الْجَوَازُ بِمُحْتَاجِ إلَى طَعَامٍ وَعَلَفٍ.
وَأَنَّهُ
لَا يَجُوزُ ذَلِكَ لِمَنْ لَحِقَ الْجَيْشَ بَعْدَ الْحَرْبِ وَالْحِيَازَةِ،
وَأَنَّ مَنْ رَجَعَ إلَى دَارِ الْإِسْلَامِ وَمَعَهُ بَقِيَّةٌ لَزِمَهُ
رَدُّهَا إلَى الْمَغْنَمِ.
وَمَوْضِعُ التَّبَسُّطِ دَارُهُمْ،
وَكَذَا مَا لَمْ يَصِلْ عُمْرَانِ الْإِسْلَامِ فِي الْأَصَحِّ.
وَلِغَانِمٍ
رَشِيدٍ وَلَوْ مَحْجُورًا عَلَيْهِ بِفَلَسِ الْإِعْرَاضُ عَنْ الْغَنِيمَةِ
قَبْلَ الْقِسْمَةِ، وَالْأَصَحُّ جَوَازُهُ بَعْدَ فَرْزِ الْخُمُسِ وَجَوَازِهِ
لِجَمِيعِهِمْ، وَبُطْلَانُهُ مِنْ ذَوِي الْقُرْبَى وَسَالِب.
وَالْمُعْرِضُ
كَمَنْ لَمْ يَحْضُرْ، وَمَنْ مَاتَ فَحَقُّهُ لِوَارِثِهِ، وَلَا تُمْلَكُ إلَّا
بِقِسْمَةٍ.
وَلَهُمْ التَّمَلُّكُ، وَقِيلَ يَمْلِكُونَ، وَقِيلَ
إنْ سَلِمَتْ إلَى الْقِسْمَةِ بَانَ مِلْكُهُمْ، وَإِلَّا فَلَا، وَيُمْلَكُ
الْعَقَارُ بِالِاسْتِيلَاءِ كَالْمَنْقُولِ.
وَلَوْ كَانَ فِيهَا
كَلْبٌ أَوْ كِلَابٌ تَنْفَعُ وَأَرَادَهُ بَعْضُهُمْ وَلَمْ يُنَازَعْ
أُعْطِيَهُ، وَإِلَّا قُسِّمَتْ إنْ أَمْكَنَ، وَإِلَّا أُقْرِعَ.
وَالصَّحِيحُ
أَنْ سَوَادَ الْعِرَاقِ فُتِحَ عَنْوَةً وَقُسِّمَ ثُمَّ بَذَلُوهُ وَوُقِفَ
عَلَى الْمُسْلِمِينَ، وَخَرَاجُهُ أُجْرَةٌ تُؤَدَّى كُلَّ سَنَةٍ لِمَصَالِحِ
الْمُسْلِمِينَ.
وَهُوَ مِنْ عَبَّادَانَ إلَى حَدِيثَةِ
الْمَوْصِلِ طُولاً، وَمِنْ الْقَادِسِيَّةِ إلَى حُلْوَانَ عَرْضًا قُلْتُ:
الصَّحِيحُ أَنَّ الْبَصْرَةَ وَإِنْ كَانَتْ دَاخِلَةً فِي حَدِّ السَّوَادِ
فَلَيْسَ لَهَا حُكْمُهُ إلَّا فِي مَوْضِعِ غَرْبِيِّ دِجْلَتِهَا وَمَوْضِعِ
شَرْقِيِّهَا.
وَأَنَّ مَا فِي السَّوَادِ مِنْ الدُّورِ
وَالْمَسَاكِنِ يَجُوزُ بَيْعُهُ وَاَللَّهُ أَعْلَمُ.
وَفُتِحَتْ
مَكَّةُ صُلْحًا، فَدُورُهَا وَأَرْضُهَا الْمُحْيَاةُ مِلْكٌ يُبَاعُ.
Section
Women and minors of
the infidels made prisoners of war
should be
reduced to slavery ; and slaves
taken in their country become ours.
As to free adults, males, the
Sovereign may choose between the five
following courses, as seems to him
most advantageous for the Moslems ;
that is to say he may either :
—
. Put them to death.
.
Give them their liberty.
. Exchange
them for Moslem prisoners of war.
. Eelease them for a ransom.
. Eeduce them to slavery.
Where circumstances do not indicate
which of these measures is to
be
preferred, the prisoners should be
retained until the best method
becomes
clear. Some authorities do not allow
an idolater to be made a
slave,
and one jurist considers this to be
unlawful for a pagan Arab.
An infidel
prisoner of war who embraces the
faith saves his life in all
cases
by so doing ; and the Sovereign has
with regard to him a choice
between
methods Nos. to . According,
however, to other authorities,
such a
prisoner must always be reduced to
slavery. The conversion
of an infidel
before his defeat assures him not
only of life but of possession
of
his properly and of liis children
who are under age ; but our
school
does not extend this favour to his
wife.
A woman who is reduced to
slavery ceases immediately to belong
to
her husband ; though, according to some
authorities, the marriage,
if it has
been consummated, remains good until the
end of the period
of legal
retirement, as the woman may be
enfranchised before its
termination. The
wife of an infidel subject of our
Sovereign made a
prisoner of Avar,
for a prisoner of Avar previously
enfranchised by such
infidel, may be
reduced to slavery ; but not, according to
our school,
the infidel Avifc or
infidel enfranchised slave of a Moslem.
The captivity
of both husband and
Avife, or of one of them, involves
the dissolution
of the marriage, in
the case of free persons ; and even,
according to
some authorities, in the
case of persons already slaves. But
captivity
does not affect the debts
contracted by the prisoner of Avar
during his
freedom in favour of a
Moslem or of an infidel subject of
our Sovereign.
These debts are recoverable
from the prisoner’s property seized after
his reduction to slavery. Where two
infidels not our subjects have
contracted
a debt towards each other, or one
has bought something
from the other,
the agreement holds good if both
embrace the faith, or
become the
subjects of our Sovereign liable to a
poll-tax. f But damages
due for some
material loss cannot bo recovered if
both embrace
Islam.
By the term “
booty of Avar ” is understood —
.
Property taken by force from the enemy.
. Property abstracted from the
territory of the enemy, either by
oneself or in the company of
others, in a furtive manner.
.
^Property found upon the enemy’s territory
that cannot be
supposed to belong to
a Moslem ; for otlienvise the regular announce-
ments must be made, and the
appropriation take place, in conformity
Avith the requirements of the Uiav
relating to things found.
Soldiers
may freely take from the booty all
necessary food, and also
Avliat is
required for preparing it, including meat,
fat, and other ordinary
provisions. They
may also take the necessary forage
for their animals,
straAv, barley, and
so on ; they may kill the infidels’
cattle for their
personal needs, ffand
they may take not only food properly
so-called,
but also fruit. ffThey are
not liable for the value of the
cattle thus
killed, and need not
limit themselves to Avliat is strictly
necessary ;
but these requisitions are
forbidden to marauders Avho only join the
army after the end of the
Avar, and after the booty has been
collected,
ff And the portion that has
been levied by Avay of requisition
and not
yet employed upon return to
Moslem territory must go into the total
booty to be divided. It is
only upon the territory of the enemy
that
these requisitions may bo levied,
fand also upon the space between the
utmost Moslem habitations and the
boundaries of our Empire.
A lawful
claimant may renounce his share in
the booty, provided
lie is capable
of administrating his property himself ; even
if he happens
to have been declared
bankrupt. The only condition required is
that
he must declare his intention
before the partition, for rather before
the reservation of the fifth to
be shared amongst those who have taken
the booty. - Such renunciation need
not be expressed by each individual,
but may be the intention of a
whole troop. In no case may a member
of the Prophet’s family renounce his
claim to the share reserved to
him ;
nor may one renounce one’s right to
the equipment of a slain
foe. A person
renouncing his share in the booty is
in the same position
as one not
present at the battle. The claim of
a soldier who dies before
receiving his
share falls to his heirs.
The
booty becomes the property of those
entitled to it only by the
fact
of distribution ; though before this they
may take possession of
it provisionally.
Some jurists consider that right of
property in the
booty is acquired at
the moment the booty is taken ; and
others attribute
to the distribution a
retroactive force, which means that if
the booty
taken by a soldier is
assigned him as his share, he is
considered to have
had full ownership
of it from the moment ho took
it, whereas on the
contrary supposition
his right of ownership has never
existed. The
immovable property forming
part of the booty is, so far
as regards
appropriation, regulated by the
same law as movable property ; even
objects forbidden to Moslems, such
as dogs, may be attributed to the
person having a claim to them, and
who wishes to accept them, provided
lie can make some profit out
of them. If claims are made to
forbidden
things by several persons
entitled to them, they must be
equally divided
between them ; and where
this is impossible, the matter must
be decided
by casting lots.
ffThe
country of Sawad in Irak was
conquered from the infidels
and divided
amongst the soldiers of the army,
who afterwards made a
gift of it
to the state. It was then made
ivakaj> in favour of the Moslem
community ; and the annual land tax
paid by the cultivators has become
the rent. The revenue has been
employed in the public interest. The
country of Sawad extends in length
from Abbadan to Haditha in tho
neighbourhood of Mosul, and in
breadth from Kadisia to Holwan.
[ffThe
town and suburb of Basra, though
included in the country of
Sawad, is
regulated by this law only so far
as concerns one spot situated
to the
west of the Tigris and another
situated to the east of that
river.]
The city of Mecca surrendered
to the Prophet by virtue of a
capitulation, and was not taken by
assault ; consequently its houses and
cultivated
fields remained in the full possession
of tlicir inhabitants.
فصل [في أمان الكفار]
يَصِحُّ مِنْ كُلِّ مُسْلِمٍ مُكَلَّفٍ
مُخْتَارٍ أَمَانُ حَرْبِيٍّ وَعَدَدٍ مَحْصُورٍ فَقَطْ.
وَلَا
يَصِحُّ أَمَانُ أَسِيرٍ لِمَنْ هُوَ مَعَهُمْ فِي الْأَصَحِّ.
وَيَصِحُّ
بِكُلِّ لَفْظٍ يُفِيدُ مَقْصُودُهُ، وَبِكِتَابَةٍ وَرِسَالَةٍ.
وَيُشْتَرَطُ
عِلْمُ الْكَافِرِ بِالْأَمَانِ.
فَإِنْ رَدَّهُ بَطَلَ، وَكَذَا
إنْ لَمْ يُقْبَلْ فِي الْأَصَحِّ.
وَتَكْفِي إشَارَةٌ مُفْهِمَةٌ
لِلْقَبُولِ.
وَيَجِبُ أَنْ لَا تَزِيدَ مُدَّتُهُ عَلَى أَرْبَعَةِ
أَشْهُرٍ، وَفِي قَوْلٍ يَجُوزُ مَا لَمْ تَبْلُغْ سَنَةً.
وَلَا
يَجُوزُ أَمَانٌ يَضُرُّ الْمُسْلِمِينَ كَجَاسُوسٍ.
وَلَيْسَ
لِلْإِمَامِ نَبْذُ الْأَمَانِ إنْ لَمْ يَخَفْ خِيَانَةً.
وَلَا
يَدْخُلُ فِي الْأَمَانِ مَالُهُ وَأَهْلُهُ بِدَارِ الْحَرْبِ، وَكَذَا مَا
مَعَه مِنْهُمَا فِي الْأَصَحِّ إلَّا بِشَرْطٍ.
وَالْمُسْلِمُ
بِدَارِ الْحَرْبِ إنْ أَمْكَنَهُ إظْهَارُ دِينِهِ اُسْتُحِبَّ لَهُ
الْهِجْرَةُ، وَإِلَّا وَجَبَتْ إنْ أَطَاقَهَا، وَلَوْ قَدَرَ أَسِيرٌ عَلَى
هَرَبٍ لَزِمَهُ، وَلَوْ أَطْلَقُوهُ بِلَا شَرْطٍ فَلَهُ اغْتِيَالُهُمْ، أَوْ
عَلَى أَنَّهُمْ فِي أَمَانِهِ حَرُمَ، فَإِنْ تَبِعَهُ قَوْمٌ فَلْيَدْفَعْهُمْ
وَلَوْ بِقَتْلِهِمْ، أَوْ شَرَطُوا أَنْ لَا يَخْرُجَ مِنْ دَارِهِمْ لَمْ
يَجُزْ الْوَفَاءُ.
وَلَوْ عَاقَدَ الْإِمَامُ عِلْجًا يَدُلُّ
عَلَى قَلْعَةٍ وَلَهُ مِنْهَا جَارِيَةٌ جَازَ فَإِنْ فُتِحَتْ بِدَلَالَتِهِ
أُعْطِيَهَا، أَوْ بِغَيْرِهَا فَلَا فِي الْأَصَحِّ، فَإِنْ لَمْ تُفْتَحْ فَلَا
شَيْءَ لَهُ، وَقِيلَ إنْ لَمْ يُعَلِّقْ الْجُعْلَ بِالْفَتْحِ فَلَهُ أُجْرَةُ
مِثْلٍ، فَإِنْ لَمْ يَكُنْ فِيهَا جَارِيَةٌ أَوْ مَاتَتْ قَبْلَ الْعَقْدِ
فَلَا شَيْءَ، أَوْ بَعْدَ الظَّفَرِ قَبْلَ التَّسْلِيمِ وَجَبَ بَدَلٌ، أَوْ
قَبْلَ ظَفَرٍ فَلَا فِي الْأَظْهَرِ، وَإِنْ أَسْلَمَتْ فَالْمَذْهَبُ وُجُوبُ
بَدَلٍ، وَهُوَ أُجْرَةُ مِثْلٍ، وَقِيلَ قِيمَتُهَا.
Section
An adult, sane Moslem
may grant a safe-conduct or quarter to one
or more enemies ; provided it is
for a fixed number, and the act is
done
of his own free will, and
not under any constraint. fThus a Moslem
who is a prisoner of war amongst
infidels, cannot grant a safe-conduct.
But
the law does not insist, for the
validity of either safe-conduct or
quarter, that any special words
shall be used, provided the terms em-
ployed clearly express the intention. A
document may be drawn up,
or the
grant may be made by letter,
provided only that the infidel
whom
one wishes to benefit is informed of
it. A safe-conduct or a grant
of quarter
is null and void if the infidel
declares that he declines it ;
for
even if ho does not formally accept
it ; but the acceptance may,
however, if
necessary, be expressed by signs.
A
safe-conduct or a grant of quarter cannot
be given for a period
exceeding four
months ; only one authority admits a
validity for any
period less than a
year. Moreover, the law requires that
the grant
should not prejudice the
interest of the Moslems ; it is
forbidden, for
example, to grant a
safe-conduct to a spy. On the other
hand, the
Sovereign should respect a
safe-conduct or a grant of quarter duly
obtained, so long as he has no
reason to fear fraud or intrigue on
the
part of the infidel. A safe-conduct
or a grant of quarter are purely
personal, and cannot be transferred
to the family or property of tlio
infidel, whether these are still in
the enemy’s territory, for the infidel
has taken them with him ; all
without prejudice to any special stipu-
lations that may be made upon the
subject.
The law recommends a Moslem
inhabiting an infidel country to
emigrate,
even though he may enjoy there the
free exercise of his
religion ; and
this emigration becomes obligatory if he
is deprived of
the exercise of his
religion, and he possesses the means
enabling him to
emigrate. A Moslem made
prisoner of war by infidels should
endeavour
to escape upon the first
opportunity. If released unreservedly he may
do the enemy all the harm he
can even by means of an ambush. On
the other hand, this is forbidden
where he has accepted liberty in exchange
for granting infidels a safe-conduct, or
granting them quarter. Infidels
endeavouring
to accompany the prisoner must be
repulsed, and if neces-
sary, killed ; and
it is forbidden to keep a promise to
remain in the
territory of the
enemy, after being released on parole.
Tho Sovereign may take one of
the infidels into his service as a guide
to point out the way to some
fortress, and promise him by way of
re-
compense some gift such as one
of the young women to be made
prisoners.
Under these circumstances the
woman must be given him if the
fortress
is taken in consequence of
the information supplied, *j*but not if
it is
taken in some other manner.
If the fortress is not taken the
guide
receives nothing. Some authorities
allow him even then a reasonable
remuneration in proportion to the
service he has rendered ; unless there
was an express stipulation that
nothing would be due to him in
case of
failure. Moreover, the contract
with the guide admits of the following
distinctions
. Nothing is due
to him if there is no young
woman in the fortress ;
oi if
she was already dead at the time
the contract was made ; or even
if
she died after this, but before the
fortress was taken.
. The guide
should be remunerated in some other
manner : —
(a) If the young
woman dies after the taking of the
fortress, but
before being handed over
to the guide.
(b) If she
embraces the faith, at any rate
according to our school.
The
remuneration consists in a reasonable sum ;
or, according to
some authorities,
in the value of the young woman.
كتاب الْجِزْيَةِ
BOOK 58. — THE POLL-TAX
صُورَةُ عَقْدِهَا: أُقِرُّكُمْ بِدَارِ الْإِسْلَامِ أَوْ أَذِنْتُ فِي
إقَامَتِكُمْ بِهَا عَلَى أَنْ تَبْذُلُوا جِزْيَةً وَتَنْقَادُوا لِحُكْمِ
الْإِسْلَامِ، وَالْأَصَحُّ اشْتِرَاطُ ذِكْرِ قَدْرِهَا، لَا كَفِّ اللِّسَانِ
عَنْ اللَّهِ تَعَالَى وَرَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
وَدِينِهِ.
وَلَا يَصِحُّ الْعَقْدُ مُؤَقَّتًا عَلَى الْمَذْهَبِ،
وَيُشْتَرَطُ لَفْظُ قَبُولٍ، وَلَوْ وُجِدَ كَافِرٌ بِدَارِنَا فَقَالَ دَخَلْتُ
لِسَمَاعِ كَلَامِ اللَّهِ تَعَالَى، أَوْ رَسُولاً، أَوْ بِأَمَانِ مُسْلِمٍ
صُدِّقَ، وَفِي دَعْوَى الْأَمَانِ وَجْهٌ.
وَيُشْتَرَطُ
لِعِقْدِهَا الْإِمَامُ أَوْ نَائِبُهُ، وَعَلَيْهِ الْإِجَابَةُ إذَا
طَلَبُوا.
إلَّا جَاسُوسًا نَخَافُهُ.
وَلَا تُعْقَدُ
إلَّا لِلْيَهُودِ وَالنَّصَارَى وَالْمَجُوس وَأَوْلَادِ مَنْ تَهَوَّدَ أَوْ
تَنَصَّرَ قَبْلَ النَّسْخِ أَوْ شَكَكْنَا فِي وَقْتِهِ وَكَذَا زَاعِمُ
التَّمَسُّكِ بِصُحُفِ إبْرَاهِيمَ وَزَبُورِ دَاوُد صَلَّى اللَّهُ عَلَيْهِمَا
وَسَلَّمَ وَمَنْ أَحَدُ أَبَوَيْهِ كِتَابِيٌّ وَالْآخَرُ وَثَنِيٌّ عَلَى
الْمَذْهَبِ.
وَلَا جِزْيَةَ عَلَى امْرَأَةٍ وَخُنْثَى، وَمَنْ
فِيهِ رِقٌّ وَصَبِيٍّ وَمَجْنُونٍ، فَإِنْ تَقَطَّعَ جُنُونُهُ قَلِيلاً
كَسَاعَةٍ مِنْ شَهْرٍ لَزِمَتْهُ، أَوْ كَثِيرًا كَيَوْمٍ وَيَوْمٍ فَالْأَصَحُّ
تُلَفَّقُ الْإِفَاقَةُ، فَإِذَا بَلَغَتْ سَنَةً وَجَبَتْ، وَلَوْ بَلَغَ ابْنُ
ذِمِّيٍّ وَلَمْ يَبْذُلْ جِزْيَةً أُلْحِقَ بِمَنَامِهِ، وَإِنْ بَذْلَهَا
عُقِدَ لَهُ، وَقِيلَ عَلَيْهِ كَجِزْيَةِ أَبِيهِ، وَالْمَذْهَبُ وُجُوبُهَا
عَلَى زَمِنٍ وَشَيْخٍ هَرِمٍ وَأَعْمَى وَرَاهِبٍ وَأَجِيرٍ وَفَقِيرٍ كَسْبٍ
فَإِذَا تَمَّتْ سَنَةٌ وَهُوَ مُعْسِرٌ فَفِي ذِمَّتِهِ حَتَّى يُوسِرَ.
وَيُمْنَعُ
كُلُّ كَافِرٍ مِنْ اسْتِيطَانِ الْحِجَازِ، وَهُوَ مَكَّةُ وَالْمَدِينَةُ
وَالْيَمَامَةُ وَقُرَاهَا، وَقِيلَ لَهُ الْإِقَامَةُ فِي طُرُقِهِ
الْمُمْتَدَّةِ، وَلَوْ دَخَلَهُ بِغَيْرِ إذْنِ الْإِمَامِ أَخْرَجَهُ
وَعَزَّرَهُ إنْ عَلِمَ أَنَّهُ مَمْنُوعٌ، مِنْهُ فَإِنْ اسْتَأْذَنَ أَذِنَ إنْ
كَانَ مَصْلَحَةٌ لِلْمُسْلِمِينَ كَرِسَالَةٍ وَحَمْلِ مَا نَحْتَاجُ إلَيْهِ،
فَإِنْ كَانَ لِتِجَارَةٍ لَيْسَ فِيهَا كَبِيرُ حَاجَةٍ لَمْ يَأْذَنْ إلَّا
بِشَرْطِ أَخْذِ شَيْءٍ مِنْهَا.
وَلَا يُقِيمُ إلَّا ثَلَاثَةَ
أَيَّامٍ.
وَيُمْنَعُ دُخُولَ حَرَمِ مَكَّةَ، فَإِنْ كَانَ
رَسُولاً خَرَجَ إلَيْهِ الْإِمَامُ أَوْ نَائِبٌ يَسْمَعُهُ.
وَإِنْ
مَرِضَ فِيهِ نُقِلَ، وَإِنْ خِيفَ مَوْتُهُ فَإِنْ مَاتَ لَمْ يُدْفَنْ فِيهِ،
فَإِنْ دُفِنَ نُبِشَ وَأُخْرِجَ، وَإِنْ مَرِضَ فِي غَيْرِهِ مِنْ الْحِجَازِ
وَعَظُمَتْ الْمَشَقَّةُ فِي نَقْلِهِ تُرِكَ وَإِلَّا نُقِلَ، فَإِنْ مَاتَ
وَتَعَذَّرَ نَقْلُهُ دُفِنَ هُنَاكَ.
BOOK . — THE POLL-TAX
CHAPTER I.— GENERAL PROVISIONS
Section
When it is
desired to impose a poll-tax upon infidels
the following
terms are employed : — •“ I
establish you upon Moslem territory,” or
“
I grant you permission to live there
on condition of paying a poll-
tax,
and submitting to our laws.” fit is
necessary to stipulate the
amount of
the tax ; but it is not necessary
to add a clause to the effect
that
the infidels must abstain from uttering
insults against God,
Mohammed, or Islam.
Our school forbids stipulating for a
poll-tax for
a specified term ; and
moreover an agreement to pay the tax
is not com-
plete unless it is
formally accepted by the infidels. An
infidel found
upon Moslem territory,
without any such agreement, who declares
that
he has come there either to
hear the word of God, or as
ambassador, or
under a safe-conduct granted
by a Moslem, has a presumption in his
favour. This presumption is only
rebuttable as to the safe-conduct.
An agreement for the payment
of poll-tax can be concluded only by
the Sovereign or his deputy. The
proposals of the infidels with regard
to this must be taken into
consideration, unless the person charged by
them with the negotiation is a
suspected person. Such an agreement
may
be come to only with Jews,
Christians, and Fire-worshippers, pro-
vided the
peoples concerned already practised their
religion before the
mission of Mohammed,
or at any rate at some uncertain
date. This
benefit extends also to
those who think themselves in possession
of books
revealed to Abraham or of
the Psalter of David ; it even extends,
according to our rite, to
individuals one of whose parents is an
adherent of a religion founded upon
some holy book, and the other
an
idolater.
A woman, a hermaphrodite, a slave
even when partially enfranchised,
a minor
and a lunatic are exempt from poll-tax. A
lunatic, however,
owes the tax, if
he has only rare attacks of madness,
e.g. once a month
or once a year ;
fas to a lunatic whose attacks are
in rapid succession,
e.g. every day,
lie owes payment of the lax only
when his lucid intervals
added together
amount to a year. The son of an
infidel subject of our
Sovereign owes,
upon his majority the same poll-tax
as the other inhabi-
tants of his
country ; and as soon as he has
paid it, the law assumes that
a new
agreement has been come to with him
to this effect ; though,
according to
some authorities, the agreement effected
with his father
should be considered
as ipso facto extending to him. Our
school insists
upon the payment of
poll-tax by sickly persons, old men,
even if decrepit,
blind men, monks,
workmen, and poor persons incapable of
exercising
a trade. As to persons who
are found to be insolvent at the
end of the
year, the amount of
the tax remains due from them until
they become
solvent again.
No
infidel may establish his domicile in
the Hejaz, i.e. at Mecca,
Medina,
Yamama, or the villages situated in
the suburbs of these sacred
cities.
Some jurists, it is true, allow that
they may have their domicile
on the
side of the great roads uniting
these towns. An infidel may not
even
enter the Hejaz without the permission
of the Sovereign, even to
cross the
country, under penalty of being taken
to the frontier, and also
of having
to undergo punishment at the discretion
of the court, if he
acts knowingly.
An infidel, however, who asks for
permission to cross
the Hejaz should
obtain it if his journey is in
the interest of Moslems,
e.g. if he
comes as ambassador or to import
necessities for the in-
habitants. But if
he wishes to import other things the
Sovereign
may not permit it without
levying a tax upon his goods and requiring
him to leave within three days.
Entry into the sacred territory of
Mecca is absolutely forbidden to
infidels, even as ambassadors. If a
duly qualified ambassador should approach,
the Sovereign or his delegate
should
go out to meet him and give
him audience upon the limit of the
territory. An infidel who, in spite
of the prohibition, enters the sacred
territory and falls sick there,
should he carried out to the boundary,
even though this is likely to
cause death ; and if he dies upon
the sacred
territory not only must
he not be buried in it, but if
the burial has
already taken place
the corpse must be disinterred. Where,
on the
other hand, it is not
upon the sacred territory of Mecca,
but in some other
part of the
Hejaz, there the infidel falls sick,
and the carrying out of the
body
would involve great difficulty, it may
be left at the spot where it
is ; otherwise it must be
immediately taken away. By virtue of the
same principle the corpse of an
infidel who has died in any other
part of
the Hejaz than the sacred
territory of Mecca requires merely to
be carried
out beyond the limits of
that province, where this can be
done without
too great inconvenience, but
otherwise it may be buried in the
placo
where it is.
فصل [في مقدار الجزية]
أقل الجزية دينار لكل سنة، وَيُسْتَحَبُّ
لِلْإِمَامِ مُمَاكَسَةٌ حَتَّى يَأْخُذَ مِنْ مُتَوَسِّطٍ دِينَارَيْنِ
وَغَنِيٍّ أَرْبَعَةً.
وَلَوْ عُقِدَتْ بِأَكْثَرَ ثُمَّ عَلِمُوا
جَوَازَ دِينَارٍ لَزِمَهُمْ مَا الْتَزَمُوهُ، فَإِنْ أَبَوْا فَالْأَصَحُّ
أَنَّهُمْ نَاقِضُونَ.
وَلَوْ أَسْلَمَ ذِمِّيٌّ أَوْ مَاتَ بَعْدَ
سِنِينَ أُخِذَتْ جِزْيَتُهُنَّ مِنْ تَرِكَتِهِ مُقَدَّمَةً عَلَى الْوَصَايَا،
وَيُسَوَّى بَيْنَهَا وَبَيْنَ دَيْنِ آدَمِيٍّ عَلَى الْمَذْهَبِ، أَوْ فِي
خِلَالِ سَنَةٍ فَقِسْطٌ، وَفِي قَوْلٍ لَا شَيْءَ.
وَتُؤْخَذُ
بِإِهَانَةٍ فَيَجْلِسُ الْآخِذُ وَيَقُومُ الذِّمِّيُّ وَيُطَأْطِئُ رَأْسَهُ
وَيَحْنِي ظَهْرَهُ وَيَضَعُهَا فِي الْمِيزَانِ، وَيَقْبِضُ الْآخِذُ
لِحْيَتَهُ، وَيَضْرِبُ لِهْزِمَتَيْهِ، وَكُلُّهُ مُسْتَحَبٌّ، وَقِيلَ وَاجِبٌ،
فَعَلَى الْأَوَّلِ لَهُ تَوْكِيلُ مُسْلِمٍ بِالْأَدَاءِ وَ حَوَالَةٌ عَلَيْهِ
وَأَنْ يَضْمَنَهَا قُلْتُ: هَذِهِ الْهَيْئَةُ بَاطِلَةٌ وَدَعْوَى
اسْتِحْبَابِهَا أَشَدُّ خَطَأً.
وَاَللَّهُ أَعْلَمُ،
وَيُسْتَحَبُّ لِلْإِمَامِ إذَا أَمْكَنَهُ أَنْ يَشْرِطَ عَلَيْهِمْ إذَا
صُولِحُوا فِي بَلَدِهِمْ ضِيَافَةَ مَنْ يَمُرُّ بِهِمْ مِنْ الْمُسْلِمِينَ
زَائِدًا عَلَى أَقَلِّ جِزْيَةٍ، وَقِيلَ يَجُوزُ مِنْهَا، وَتُجْعَلُ عَلَى
غَنِيٍّ وَمُتَوَسِّطٍ، لَا فَقِيرٍ فِي الْأَصَحّ، وَيَذْكُرُ عَدَدَ
الضِّيفَانِ رِجَالاً وَفُرْسَانًا، وَجِنْسُ الطَّعَامِ وَالْأُدْمِ
وَقَدْرُهُمَا، وَلِكُلِّ وَاحِدٍ كَذَا، وَعَلَفَ الدَّوَابِّ، وَمَنْزِلَ
الضِّيفَانِ مِنْ كَنِيسَةٍ وَفَاضِلِ مَسْكَنٍ وَمُقَامَهُمْ، وَلَا يُجَاوِزُ
ثَلَاثَةَ أَيَّامٍ.
وَلَوْ قَالَ قَوْمٌ نُؤَدِّي الْجِزْيَةَ
بِاسْمِ صَدَقَةٍ لَا جِزْيَةٍ فَلِلْإِمَامِ إجَابَتُهُمْ إذَا رَأَى.
وَيُضَعِّفُ
عَلَيْهِمْ الزَّكَاةَ فَمِنْ خَمْسَةِ أَبْعِرَةٍ شَاتَانِ، وَ خَمْسَةٍ
وَعِشْرِينَ بِنْتَا مَخَاضٍ، وَ عِشْرِينَ دِينَارًا دِينَارٌ، وَمِائَتَيْ
دِرْهَمٍ عَشَرَةٌ وَخُمُسُ الْمُعَشَّرَاتِ، وَلَوْ وَجَبَ بِنْتَا مَخَاضٍ مَعَ
جُبْرَانٍ لَمْ يُضَعِّفْ الْجُبْرَانَ فِي الْأَصَحِّ، وَلَوْ كَانَ بَعْضَ
نِصَابٍ لَمْ يَجِبْ قِسْطُهُ فِي الْأَظْهَرِ، ثُمَّ الْمَأْخُوذُ جِزْيَةٌ،
فَلَا فَصْل يُؤْخَذُ مِنْ مَالِ مَنْ لَا جِزْيَةَ عَلَيْهِ.
Section
The minimum amount of
the poll-tax is one dinar per person
per
annum ; but it is commendable to
raise the amount, if it be possible
to two dinars, for those possessed
of moderate means, and to four for
rich persons. Infidels who promise
payment of the tax at a higher rate
are none the less liable for
this higher amount, although they may
subsequently discover that, strictly
speaking, they need not have
promised
more than the minimum of one dinar ;
fand if they refuse to
pay the
amount agreed upon, they should be
treated as people who fail
to carry
out their engagements towards us. An
infidel who embraces
Islam in the
third year after the conquest owes
poll-tax only for the two
previous
years, and not for the third ; and
the same rule applies to the
infidel
who dies during the third year. In
the latter case the amount
due by
him is a debt owing by his estate
in preference to the legacies,
but
ranking equal with other civil debts
according to our school. In
case of
conversion or decease during the course
of any year a proportional
amount of
poll-tax is due for that year ;
according to one jurist nothing
at
all is due in these circumstances.
An infidel who has to pay
his poll-tax should be treated by
the tax-
collector with disdain ; the
collector remaining seated and the infidel
standing before him, the head bent
and the body bowed. The infidel
should personally place the money in
the balance, while the collector
holds
him by the beard and strikes him
upon both cheeks. These
practices,
however, according to most jurists, are
merely commendable,
but not obligatory, as
some think. The latter forbid an
infidel to com-
mission a Moslem to pay
the poll-tax for him, or to pay
it by means of
the transfer of a
debt due to him by a Moslem, or
to get a Moslem to be
answerable for
it. Most jurists, however, permit these
usages. [For a
collector to act in
the manner here described is absolutely
forbidden,
and it is a grave error
to declare it to be commendable.]
The law recommends that the
Sovereign should also stipulate that
the
infidels should as much as possible
practice hospitality in regard to
Moslem
travellers passing through their country,
all without prejudice
to the legal
minimum of the poll-tax. It is true
that some jurists main-
tain that this
charge may be taken into account
when it is desired to
ascertain
whether the infidels do pay the
minimum, fin any case,
however, the
duty of hospitality must not be
imposed upon the poor,
but only upon
the rich and those in the enjoyment
of moderate means.
When stipulating for
the practice of hospitality the Sovereign
should
mention the number of guests
each individual must receive, the men
and their horses ; the nature and
the quantity of the food, as well
principal
as accessory, due to each
individual ; and the forage for the animals.
The guests should be lodged either
in the church or in the synagogue
or in the best uninhabited house
in the place. The length of stay
should
be stipulated up to a maximum
of three days.
The Sovereign may
accept the offer of the infidels to
pay the charity-
tax, instead of the
poll-tax, provided that the interest- of
the Moslems
is not opposed to that ,
course ; and provided that the charity-tax
paid
by the infidels is double that
of the ordinary charity-tax ; that is to
say that they pay two shalis
for five camels, two “ bent
makhad for
twenty-five camels, one
dinar for twenty dinars , ten drahms for
two
hundred drahms, and a fifth instead
of a tenth, f Moreover, the excess
that
the tax-payer may recover by giving
two “ bent ynakhad is not
doubled in the case of an infidel ;
*but where the taxable property does
not reach the minimum taxable a
proportional charity-tax is not exacted.
The charity tax levied in this
way is legally considered as a poll-tax,
and
is so distributed. In consequence
it follows that nothing is levied from
persons who are for some reason
exempt from poll-tax, e.g. women, even
where their property reaches the
minimum taxable.
فصل [في أحكام عقد الجزية]
يَلْزَمُنَا الْكَفُّ عَنْهُمْ
وَضَمَانُ مَا نُتْلِفُهُ عَلَيْهِمْ نَفْسًا وَمَالاً وَدَفْعُ أَهْلِ الْحَرْبِ
عَنْهُمْ وَقِيلَ إنْ انْفَرَدُوا بِبَلَدٍ لَمْ يَلْزَمْنَا الدَّفْعُ.
وَنَمْنَعُهُمْ
إحْدَاثَ كَنِيسَةٍ فِي بَلَدٍ أَحْدَثْنَاهُ أَوْ أَسْلَمَ أَهْلُهُ عَلَيْهِ،
وَمَا فُتِحَ عَنْوَةَ لَا يُحْدِثُونَهَا فِيهِ، وَلَا يُقَرُّونَ عَلَى
كَنِيسَةٍ كَانَتْ فِيهِ فِي الْأَصَحِّ، أَوْ صُلْحًا بِشَرْطِ الْأَرْضِ لَنَا،
وَشَرْطِ إسْكَانِهِمْ، وَإِبْقَاءِ الْكَنَائِسِ جَازَ، وَإِنْ أُطْلِقَ
فَالْأَصَحُّ الْمَنْعُ، أَوْ لَهُمْ قُرِّرَتْ، وَلَهُمْ الْإِحْدَاثُ فِي
الْأَصَحِّ.
وَيُمْنَعُونَ وُجُوبًا، وَقِيلَ نَدْبًا مِنْ رَفْعِ
بِنَاءٍ عَلَى بِنَاءِ جَارٍ مُسْلِمٍ، وَالْأَصَحُّ الْمَنْعُ مِنْ
الْمُسَاوَاةِ، وَأَنَّهُمْ لَوْ كَانُوا بِمَحَلَّةٍ مُنْفَصِلَةٍ لَمْ
يُمْنَعُوا.
وَيُمْنَعُ الذِّمِّيُّ رُكُوبَ خَيْلٍ لَا حَمِيرٍ،
وَبِغَالٍ نَفِيسَةٍ، وَيَرْكَبُ بِإِكَافٍ وَرِكَابِ خَشَبٍ لَا حَدِيدٍ، وَلَا
سَرْجٍ، وَيُلْجَأُ إلَى أَضْيَقِ الطُّرُقِ.
وَلَا يُوَقَّرُونَ،
وَلَا يُصَدَّرُونَ فِي مَجْلِسٍ.
وَيُؤْمَرُ بِالْغِيَارِ
وَالزُّنَّارِ فَوْقَ الثِّيَابِ.
وَإِذَا دَخَلَ حَمَّامًا فِيهِ
مُسْلِمُونَ أَوْ تَجَرَّدَ عَنْ ثِيَابِهِ جَعَلَ فِي عُنُقِهِ خَاتَمَ حَدِيدٍ
أَوْ رَصَاصٍ وَنَحْوُهُ.
وَيُمْنَعُ مِنْ إسْمَاعِهِ
الْمُسْلِمِينَ شِرْكًا، وَقَوْلَهُمْ فِي عُزَيْرٍ وَالْمَسِيحِ، وَمِنْ
إظْهَارِ خَمْرٍ وَخِنْزِيرٍ وَنَاقُوسٍ وَعِيدٍ.
وَلَوْ شُرِطَتْ
هَذِهِ الْأُمُورُ فَخَالَفُوا لَمْ يُنْتَقَضْ الْعَهْدُ.
وَلَوْ
قَاتَلُونَا أَوْ امْتَنَعُوا مِنْ الْجِزْيَةِ أَوْ مِنْ إجْرَاءِ حُكْمِ
الْإِسْلَامِ انْتَقَضَ.
وَلَوْ زَنَى ذِمِّيٌّ بِمُسْلِمَةٍ أَوْ
أَصَابَهَا بِنِكَاحٍ، أَوْ دَلَّ أَهْلَ الْحَرْبِ عَلَى عَوْرَةٍ
لِلْمُسْلِمِينَ، أَوْ فَتَنَ مُسْلِمًا عَنْ دِينِهِ، أَوْ طَعَنَ فِي
الْإِسْلَامِ أَوْ الْقُرْآنِ، أَوْ ذَكَرَ رَسُولَ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ بِسُوءٍ فَالْأَصَحُّ أَنَّهُ إنْ شُرِطَ انْتِقَاضُ
الْعَهْدِ بِهَا اُنْتُقِضَ، وَإِلَّا فَلَا، وَمَنْ انْتَقَضَ عَهْدُهُ
بِقِتَالٍ جَازَ دَفْعُهُ، وَقَتْلُهُ أَوْ بِغَيْرِهِ لَمْ يَجِبْ إبْلَاغُهُ
مَأْمَنَهُ فِي الْأَظْهَرِ، بَلْ يَخْتَارُ الْإِمَامُ فِيهِ قَتْلاً وَرِقًّا
وَمَنًّا وَفِدَاءً، فَإِنْ أَسْلَمَ قَبْلَ الِاخْتِيَارِ امْتَنَعَ
الرِّقُّ.
وَإِذَا بَطَلَ أَمَانُ رِجَالٍ لَمْ يَبْطُلْ أَمَانُ
نِسَائِهِمْ وَالصَّبِيَّانِ فِي الْأَصَحِّ، وَإِذَا اخْتَارَ ذِمِّيٌّ نَبْذَ
الْعَهْدِ وَاللُّحُوقَ بِدَارِ الْحَرْبِ بَلَغَ الْمَأْمَنَ.
* Section
The obligations which
we undertake, when stipulating for a poll-tax,
are as follows : —
. To
abstain from any hostile act against
the infidels concerned ;
that is to
say that we are responsible for any
damage illegally caused by
us to
their person or property.
. To
protect them against attacks on the
part of infidels not subject
to our
laws ; and also against other enemies,
external and internal.
This obligation,
however, does not exist, according to
some jurists, where
the tax-payers do
not fix their domicile amongst us,
but occupy a separate
territory.
Infidels
who by virtue of the poll-tax are
subjects of our Sovereign
must be
forbidden to build churches or synagogues
in a town founded by
us and whose
inhabitants embraced Islam of their own
free will. As to
places taken by
assault the infidels must abstain, not
from building new
churches or synagogues
there, fbut even from using for that
purpose
any such edifices as may be
already there. Where, on the other hand,
the country submitted by virtue of a
capitulation, the following cases
must be
distinguished : —
. If the
capitulation is to the effect that
the land shall be ours, but
the
infidels are to - remain there by
title of hereditary possession,
they may
continue to make use of it ; fbut if
nothing is decided upon
the subject
of these edifices, they may not put
them to that use.
. If the
capitulation is to the effect that
the infidels continue to be
owners
of the land, they may not only
continue to make use of their
churches or synagogues, f but may
even build new ones.
Some jurists
merely recommend, but the majority declare
it
obligatory, that the infidels should
be forbidden to have houses higher
than those of their Moslem
neighbours, for even to have them as
high ;
a rule, however, that does
not apply to the infidels who
inhabit a separate
quarter. An infidel
subject of our Sovereign may not
ride a horse ; but
a donkey or a mule
is permitted him, whatever may be
its value. He
must use an ikaf , and
wooden spurs, those of iron being
forbidden him,
as well as a saddle.
Ho must go to the side of the
road to let a Moslem
pass. He must
not be treated as a person of
importance, nor given
the first place
at a gathering. Ho should be distinguished
by a suit of
coloured cloth and a
girdle outside his clothes. If he
enters a bathing-
house where there are
Moslems, or if he undresses anywhere
else in their
presence, the infidel
should wear round his neck an iron
or leaden neck-
lace, or some other
mark of servitude. He is forbidden
to offend
Moslems, either by making
them hear his false doctrines, or by
speaking
aloud of Esdras or of the
Messiah, or by ostentatiously drinking
wine or eating pork. And infidels
aro forbidden to sound the bells of
their churches or of their
synagogues, or celebrate ostentatiously their
sacrilegious rites.
When the
infidels do not observe the conditions
imposed on them,
the agreement made
with them remains none the less
intact, but they
must bo forced from
that time to fulfil their engagements
more strictly.
It is only when they
make war upon us, or refuse to
pay the poll-tax or
to submit to
our laws, that the agreement is ipso
facto broken, and we
are freed from
our obligations in that respect. When
an infidel commits
the crime of
fornication with a Moslem woman, or makes
her his wife ;
or shows our
enemies the places where our frontiers
are exposed ; or
seeks to turn a
Moslem from the faith, or speaks
insultingly of Islam or
of the
Koran, or defames the Prophet — fthe
agreement, so far as it
concerns him
is ipso facto broken, provided that
this penal clause has
been expressly
stipulated. *An infidel who breaks the
agreement by
armed force should be
at once resisted and killed. An
infidel who
breaks the agreement in
any other way cannot claim to be
deported To
his own country ; but
the Sovereign may have him killed or
reduced
to slavery, or may pardon
him or release him for a ransom, as
may seem
to him most advantageous.
He cannot, however, be made a slave if
he embraces Islam before the
Sovereign decides upon his fate, f The
loss of a safe conduct, or of a
grant of quarter, does not affect an
infidel’s
wife or children. An infidel
who renounces the agreement made with
us, and asks to bo liencoforth
considered as an enemy, lias a right
to bo
conveyed in safety beyond our
frontiers.
كتاب الهدنة
CHAPTER II.— ARMISTICES
عَقْدُهَا لِكُفَّارِ إقْلِيمٍ يَخْتَصُّ بِالْإِمَامِ أَوْ نَائِبِهِ فِيهَا،
وَلِبَلْدَةٍ يَجُوزُ لِوَالِي الْإِقْلِيمِ أَيْضًا.
وَإِنَّمَا
تُعْقَدُ لِمَصْلَحَةٍ كَضَعْفِنَا بِقِلَّةِ عَدَدٍ وَأُهْبَةٍ أَوْ رَجَاءِ
إسْلَامِهِمْ أَوْ بَذْلِ جِزْيَةٍ، فَإِنْ لَمْ يَكُنْ جَازَتْ أَرْبَعَةَ
أَشْهُرٍ لَا سَنَةً، وَكَذَا دُونَهَا فِي الْأَظْهَرِ، وَلِضَعْفٍ تَجُوزُ
عَشْرَ سِنِينَ فَقَطْ، وَمَتَى زَادَ عَلَى الْجَائِزِ فَقَوْلَا تَفْرِيقِ
الصَّفْقَةِ، وَإِطْلَاقُ الْعَهْدِ يُفْسِدُهُ وَكَذَا شَرْطٌ فَاسِدٌ عَلَى
الصَّحِيحِ بِأَنْ شَرَطَ مَنْعَ فَكِّ أَسْرَانَا، أَوْ تَرْكَ مَالِنَا لَهُمْ،
أَوْ لِتُعْقَدَ لَهُمْ ذِمَّةٌ بِدُونِ دِينَارٍ، أَوْ بِدَفْعِ مَالٍ
إلَيْهِمْ.
وَتَصِحُّ الْهُدْنَةُ عَلَى أَنْ يَنْقُضَهَا
الْإِمَامُ مَتَى شَاءَ.
وَمَتَى صَحَّتْ وَجَبَ الْكَفُّ عَنْهُمْ
حَتَّى تَنْقَضِيَ أَوْ يَنْقُضُوهَا بِتَصْرِيحٍ أَوْ قِتَالِنَا، أَوْ
مُكَاتَبَةِ أَهْلِ الْحَرْبِ بِعَوْرَةٍ لَنَا، أَوْ قَتْلِ مُسْلِمٍ، وَإِذَا
انْتَقَضَتْ جَازَتْ الْإِغَارَةُ عَلَيْهِمْ وَبَيَاتُهُمْ، وَلَوْ نَقَضَ
بَعْضُهُمْ وَلَمْ يُنْكِرْ الْبَاقُونَ بِقَوْلٍ وَلَا فِعْلٍ انْتَقَضَ فِيهِمْ
أَيْضًا، وَإِنْ أَنْكَرُوا بِاعْتِزَالِهِمْ أَوْ إعْلَامِ الْإِمَامِ
بِبَقَائِهِمْ عَلَى الْعَهْدِ فَلَا، وَلَوْ خَافَ خِيَانَتَهُمْ فَلَهُ نَبْذُ
عَهْدِهِمْ إلَيْهِمْ وَيُبْلِغُهُمْ الْمَأْمَنَ، وَلَا يُنْبَذُ عَقْدُ
الذِّمَّةِ بِتُهَمَةٍ.
وَلَا يَجُوزُ شَرْطُ رَدِّ مُسْلِمَةٍ
تَأْتِينَا مِنْهُمْ، فَإِنْ شُرِطَ فَسَدَ الشَّرْطُ وَكَذَا الْعَقْدُ فِي
الْأَصَحِّ.
وَإِنْ شَرَطَ رَدَّ مَنْ جَاءَ مُسْلِمًا أَوْ لَمْ
يَذْكُرْ رَدًّا فَجَاءَتْ امْرَأَةٌ لَمْ يَجِبْ دَفْعُ مَهْرٍ إلَى زَوْجِهَا
فِي الْأَظْهَرِ.
وَلَا يُرَدُّ صَبِيٌّ وَمَجْنُونٌ، وَكَذَا
عَبْدٌ وَحُرٌّ لَا عَشِيرَةَ لَهُ عَلَى الْمَذْهَبِ.
وَيُرَدُّ
مَنْ لَهُ عَشِيرَةٌ طَلَبَتْهُ إلَيْهَا لَا إلَى غَيْرِهَا إلَّا أَنْ يَقْدِرَ
الْمَطْلُوبُ عَلَى قَهْرِ الطَّالِبِ وَالْهَرَبِ مِنْهُ، وَمَعْنَى الرَّدِّ:
أَنْ يُخْلَى بَيْنَهُ وَبَيْنَ طَالِبِهِ، وَلَا يُجْبَرُ عَلَى الرُّجُوعِ،
وَلَا يَلْزَمُهُ الرُّجُوعُ، وَلَهُ قَتْلُ الطَّالِبِ، وَلَنَا التَّعْرِيضُ
لَهُ بِهِ لَا التَّصْرِيحُ.
وَلَوْ شَرَطَ أَنْ يَرُدُّوا مَنْ
جَاءَهُمْ مُرْتَدًّا مِنَّا: لَزِمَهُمْ الْوَفَاءُ فَإِنْ أَبَوْا فَقَدْ
نَقَضُوا، وَالْأَظْهَرُ جَوَازُ شَرْطِ أَنْ لَا يَرُدُّوا.
CHAPTER II.— ARMISTICES
The Sovereign or
his deputy has the right to grant
an armistice to the
infidels, in the
case of the inhabitants of a country ;
in the case of the
inhabitants of a
town, the governor of the frontier
province may also
grant it. An
armistice is permitted only when there
is some advantage
for the Moslems ;
if, for example, we are weak in
number ; or if money
and munitions
of war fail us ; or if there
is reason to hope that the
infidels
will be converted, or will offer to
submit and pay poll-tax. An
armistice
which, though advantageous, is not caused
by our weakness,
may be agreed upon
for four months ; *or more, provided
it is for less
than one year ;
but if we are the weaker, a maximum
period of ten years
may be
stipulated for. Where this maximum has
been exceeded all
jurists regard the
armistice as valid for the legal
period, and only the
excess period
to be illegal ; but an armistice is
invalid where no precise
period has
been stipulated for ; ffor where some
illegal clause is included
in it. It
is considered, for instance, an illegal
clause to stipulate that
persons made
prisoners of war by the infidel
shall not be released ; or
that
infidels shall retain property they have
captured ; or that they
shall pay a
poll-tax of less than one dinar per
person ; or that we shall
pay them
tribute, etc. On the other hand, it
is quite lawful that the
Sovereign,
when granting an armistice should reserve
the right of re-
commencing hostilities
when he pleases. In any case the
Sovereign
should abstain from committing
any act of hostility so long as the
armistice lasts ; he should not
begin again to wage war until after
the
legal expiration of the armistice,
unless the infidels themselves terminate
it by an explicit and formal
declaration, or by again taking up
arms, or
by giving information to
our enemies as to the places where
our frontiers
are exposed, or by
killing a Moslem. At the end of the
armistice one
may attack the enemy
immediately, either by day or by
night. The
armistice is broken as to
all the infidels if some of them
take up arms
again, unless the
others oppose it by words or
actions. If these latter
prove that
they do not wish to break the
armistice, and separate from
those who
are recommencing hostilities, and inform
our Sovereign that
they intend to
keep their engagements, the armistice
remains intact so
far as they are
concerned. All this, however, does not
prevent the
Sovereign from revoking the
armistice at any moment, if ho has
reason
to four that the infidels
have only consented to it in order
to weave some
intrigue ; in this
case those who have established themselves
in our
country upon the faith of
the treaty must bo conveyed to the
frontier,
liut the Sovereign must never
revoke an armistice upon ill-founded
suspicions.
In an armistice one may not
promise to tho infidels the extradition
of a Moslem woman who has taken
refuge with us ; an infraction of this
rule renders illegal not only the
clause but the whole treaty. *Even in
a case where one has stipulated the
extradition “ of all the refugees,’ ’ or
said nothing about extradition, it
is not necessary to restore to her
hus-
band the dower of a woman who
has taken refuge with us. Extradition
is also illegal in the case of
a minor, a lunatic, and, according to our
school, a slave or a free man who
has no near relatives on the father’s
side. If a refugee has such
relatives, the extradition may take place
only upon their demand ; but if
the refugee has some power over the
person who demands the extradition,
and can consequently return to
us
when he pleases, extradition is lawful
even upon the demand of some
person
not a near relative on tho father’s
side. Extradition consists in
our ceasing
to retain or to protect the
individual claimed ; but the
Sovereign should
never force him to return to his
country. The
individual is free to
remain amongst us ; and he may, if
necessary, in
the exercise of his
right of legitimate defence, kill with
impunity any one
who seeks to take
him. We may exhort him to resist,
but may not
formally counsel him to
kill the person who seeks to take
him. A
stipulation that the infidels
should surrender apostates from us is
lawful
and should be faithfully executed
by them, under penalty of the
armistice being considered ipso facto
broken ; *though it may also be
stipulated
that apostates shall not be extradited.
كتاب الصَّيْدِ وَالذَّبَائِحِ
BOOK 59.— HUNTING AND SLAUGHTER OF ANIMALS
ذَكَاةُ الْحَيَوَانِ الْمَأْكُولِ بِذَبْحِهِ فِي حَلْقٍ أَوْ لَبَّةٍ إنْ
قَدَرَ عَلَيْهِ، وَإِلَّا فَبِعَقْرٍ مُزْهِقٍ حَيْثُ كَانَ.
وَشَرْطُ
ذَابِحٍ وَصَائِدٍ حِلُّ مُنَاكَحَتِهِ، وَتَحِلُّ ذَكَاةُ أَمَةٍ كِتَابِيَّةٍ،
وَلَوْ شَارَكَ مَجُوسِيٌّ مُسْلِمًا فِي ذَبْحٍ أَوْ اصْطِيَادٍ حَرُمَ، وَلَوْ
أَرْسَلَا كَلْبَيْنِ أَوْ سَهْمَيْنِ فَإِنْ سَبَقَ آلَةُ الْمُسْلِمِ فَقَتَلَ
أَوْ أَنْهَاهُ إلَى حَرَكَةِ مَذْبُوحٍ حَلَّ، وَلَوْ انْعَكَسَ أَوْ جَرَحَاهُ
مَعًا أَوْ جُهِلَ أَوْ مُرَتَّبًا وَلَمْ يُذَفِّفْ أَحَدُهُمَا حَرُمَ.
وَيَحِلُّ
ذَبْحُ صَبِيٍّ مُمَيِّزٍ، وَكَذَا غَيْرُ مُمَيِّزٍ وَمَجْنُونٌ وَسَكْرَانُ فِي
الْأَظْهَرِ وَتُكْرَهُ ذَكَاةُ أَعْمَى، وَيَحْرُمُ صَيْدُهُ بِرَمْيٍ وَكَلْبٍ
فِي الْأَصَحِّ.
وَتَحِلُّ مَيْتَةُ السَّمَكِ وَالْجَرَادِ، وَلَوْ
صَادَهُمَا مَجُوسِيٌّ.
وَكَذَا الدُّودُ الْمُتَوَلِّدُ مِنْ
طَعَامٍ كَخَلٍّ وَفَاكِهَةٍ إذَا أُكِلَ مَعَهُ فِي الْأَصَحِّ.
وَلَا
يَقْطَعُ بَعْضَ سَمَكَةٍ حَيَّة، فَإِنْ فَعَلَ أَوْ بَلِعَ سَمَكَةً حَيَّةً
حَلَّ فِي الْأَصَحِّ.
وَإِذَا رَمَى صَيْدًا مُتَوَحِّشًا، أَوْ
بَعِيرًا نَدَّ، أَوْ شَاةً شَرَدَتْ بِسَهْمٍ، أَوْ أَرْسَلَ عَلَيْهِ جَارِحَةً
فَأَصَابَ شَيْئًا مِنْ بَدَنِهِ وَمَاتَ فِي الْحَالِ حَلَّ.
وَلَوْ
تَرَدَّى بَعِيرٌ وَنَحْوُهُ فِي بِئْرٍ وَلَمْ يُمْكِنْ قَطْعُ حُلْقُومِهِ
فَكَنَادٍّ.
قُلْتُ: الْأَصَحُّ لَا يَحِلُّ بِإِرْسَالِ
الْكَلْبِ.
وَصَحَّحَهُ الرُّويَانِيُّ وَالشَّاشِيُّ، وَاَللَّهُ
أَعْلَمُ، وَمَتَى تَيَسَّرَ لُحُوقُهُ بِعَدْوٍ أَوْ اسْتِعَانَةٍ بِمَنْ
يَسْتَقْبِلُهُ فَمَقْدُورٌ عَلَيْهِ، وَيَكْفِي فِي النَّادِّ وَالْمُتَرَدِّي
جُرْحٌ يُفْضِي إلَى الزُّهُوقِ، وَقِيلَ يُشْتَرَطُ مُذَفِّفٌ.
وَإِذَا
أَرْسَلَ سَهْمًا أَوْ كَلْبًا أَوْ طَائِرًا عَلَى صَيْدٍ فَأَصَابَهُ وَمَاتَ
فَإِنْ لَمْ يُدْرِكْ فِيهِ حَيَاةً مُسْتَقِرَّةً أَوْ أَدْرَكَهَا وَتَعَذَّرَ
ذَبْحُهُ بِلَا تَقْصِيرٍ بِأَنْ سَلَّ السِّكِّينَ فَمَاتَ قَبْلَ إمْكَانٍ أَوْ
امْتَنَعَ بِقُوَّتِهِ وَمَاتَ قَبْلَ الْقُدْرَةِ حَلَّ، وَإِنْ مَاتَ
لِتَقْصِيرِهِ بِأَنْ لَا يَكُونُ مَعَهُ سِكِّينٌ أَوْ غُصِبَتْ أَوْ نَشِبَتْ
فِي الْغِمْدِ حَرُمَ.
وَلَوْ رَمَاهُ فَقَدَّهُ نِصْفَيْنِ حَلَّا،
وَلَوْ أَبَانَ مِنْهُ عُضْوًا بِجُرْحٍ مُذَفِّفٍ حَلَّ الْعُضْوُ وَالْبَدَنُ،
أَوْ بِغَيْرِ مُذَفِّفٍ ثُمَّ ذَبَحَهُ أَوْ جَرَحَهُ جُرْحًا آخَرَ مُذَفِّفًا
حُرِّمَ الْعُضْوُ وَحَلَّ الْبَاقِي، فَإِنْ لَمْ يَتَمَكَّنْ مِنْ ذَبْحِهِ
وَمَاتَ بِالْجُرْحِ حَلَّ الْجَمِيعُ، وَقِيلَ يَحْرُمُ الْعُضْوُ.
وَذَكَاةُ
كُلِّ حَيَوَانٍ قُدِرَ عَلَيْهِ بِقَطْعِ كُلِّ الْحُلْقُومِ؛ وَهُوَ مَخْرَجُ
النَّفَسِ وَالْمَرِيءِ وَهُوَ مَجْرَى الطَّعَامِ، وَيُسْتَحَبُّ قَطْعُ
الْوَدَجَيْنِ، وَهُمَا عِرْقَانِ فِي صَفْحَتَيْ الْعُنُقِ، وَلَوْ ذَبَحَهُ
مِنْ قَفَاهُ عَصَى، فَإِنْ أَسْرَعَ فَقَطَعَ الْحُلْقُومَ وَالْمَرِيءَ وَبِهِ
حَيَاةٌ مُسْتَقِرَّةٌ حَلَّ، وَإِلَّا فَلَا.
وَكَذَا إدْخَالُ
سِكِّينٍ بِأُذُنِ ثَعْلَبٍ، وَيُسَنُّ نَحْرُ إبِلٍ وَذَبْحُ بَقَرٍ وَغَنَمٍ
وَيَجُوزُ عَكْسُهُ، وَأَنْ يَكُونَ الْبَعِيرُ قَائِمًا مَعْقُولَ الرُّكْبَةِ،
وَالْبَقَرَةُ وَالشَّاةُ مُضْجَعَةً لِجَنْبِهَا الْأَيْسَرِ، وَيُتْرَكُ
رِجْلُهَا الْيُمْنَى، وَتُشَدُّ بَاقِي الْقَوَائِمِ.
وَأَنْ
يُحِدَّ شَفْرَتَهُ، وَيُوَجِّهَ لِلْقِبْلَةِ ذَبِيحَتَهُ.
وَأَنْ
يَقُولَ: بِسْمِ اللَّهِ، وَيُصَلِّيَ عَلَى النَّبِيِّ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ وَلَا يَقُلْ: بِسْمِ اللَّهِ، وَاسْمِ مُحَمَّدٍ.
BOOK 59.— HUNTING AND SLAUGHTER OF ANIMALS
Section
In order that one may
lawfully eat of the flesh of animals
suitable for
the nourishment of the
body, the neck should be cut if
possible either
in the upper or the
lower part ; where this is impossible,
as in hunting,
it is enough to
cause some mortal wound. Flesh of
animals otherwise
slaughtered is forbidden
to Moslems ; moreover the butcher and the
hunter should be Moslems, or at
any rate belong to those religious
persuasions among whom Moslems may
choose their wives. One may
also eat
of the flesh of an animal killed
by a female infidel slave, pro-
fessing a
religion founded upon some holy book,
although she cannot
become the wife
of a Moslem. The law forbids to eat
of the flesh of an
animal
slaughtered or killed in hunting by a
Moslem with the assistance
of a
fire-worshipper ; but where the Moslem and
the fire-worshipper
have both set their
dogs or fired upon a piece of game,
and it is the
Moslem’s dog or
arrow that has killed it, before the
other’s dog or arrow
reached it,
this game may lawfully be eaten. It
is the same where the
game was
not killed immediately, but left for
dead upon the spot.
Where, on the
contrary, it is the fire-worshipper who
has out-distanced
the Moslem under these
circumstances, or where they have both
wounded the animal without causing
immediate death, the flesh is
forbidden.
It does not matter then whether they
wounded it at the
same moment, or
one after the other, or if they
do not know which wound
was the
first. An animal is lawfully killed
by a minor, *even though he
may not
have attained the age of discernment ; *by
a lunatic ; *or by
a drunkard ; but it
is blamable for a blind man to
undertake doing so ;
fand hunting
both by shooting and by coursing, is
rigorously forbidden
him.
Fish and
locusts may be eaten, even if they
have died a natural death,
or been
killed by a fire-worshipper ; fand the
rules about slaughtering
do not apply
either to worms in food, such as
vinegar and certain fruit,
provided that
these worms are swallowed with the
food in which they
occur, f And one
may, strictly speaking, kill a fish by
cutting it in pieces,
or swallowing
it alive ; though these cruelties are
always blamable.
When one fires at a
piece of game, or a fugitive camel
or sheep, or
when one lets loose
upon these animals a hunting beast or a
bird of prey,
and when in this
way they are wounded and die in a
few moments, the
flesh may be eaten
although the neck has not been cut.
A domestic
animal that has fallen into a
well where its neck cannot be cut
is subject
to the same law as
the fugitive camel, [f One should
not kill a domestic
animal fallen into a
well by letting loose upon it a
hunting dog, at any
rate it has
been so established by Er Royani and
Esh Shashi.]
An animal may not
be killed in any other than the
ordinary way if it
is easy to
run after it and catch it, or
to do so by the help of another
person. In any case the law
requires that a fugitive domestic animal,
or one fallen into a well, should
receive a mortal wound ; and some
jurists
even maintain that the wound should
cause immediate death.
One may
lawfully eat of a piece of game
killed by means of an
arrow, or
of a hunting dog, or of a bird of
prey, if one only reached it
at
the moment it ceased to live, or
even after its death, and so could
not
give it the coup de grace , and
it died of the wound it had
received. This
is, however, on condition
that it is not the hunter’s fault
that he was
unable to deal the
animal the decisive blow, c.g . if it
was dead before he
could draw his
knife, or before he could get hold
of it so as to kill it.
Consequently, an animal killed while
hunting in the manner we have
just
described is forbidden, if the hunter
by his fault has let it die of
the
wound it received, although this
wound was not immediately mortal,
c.g . if
he went out hunting without his
knife, or if he let another hunter
take it, or if the knife was
firmly fixed in the sheath. When one
fires
upon a piece of game so as
to cut it in two, the flesh of
each half may
lawfully be eaten ;
and even when a member of the
animal’s body has
been cut in this
way, both this member and the rest
of the body may
be eaten, provided
the wound was immediately fatal. But
if the
wound did not immediately
cause death, so that the animal has
had to
be killed either in the
normal way, or by giving it a second
and decisive
blow, the rest of the
body may be eaten, but not the
member cut by the
original wound.
Only where it is impossible to give
the animal a decisive
wound or to
kill it in the ordinary way may
all the body be eaten. Some
authorities, however, consider that the
cut member is prohibited even
in
these circumstances.
The slaughtering of
any animal that has been in one’s
power is effected
by cutting the
larynx and the oesophagus ; it is
commendable to cut
also at the same
time the two jugular veins. To
slaughter an animal
by cutting the
nape of the neck is forbidden ; and
the flesh of an animal
so killed
may be eaten only if the butcher
perceives his error and cuts
at once
the larynx and the oesophagus, before
the animal ceases to live.
Nor
may one oat the flesh of a fox
that has been killed by introducing a
knife into the ears, as some
hunters do in order not to spoil
the skin.
The Sonna has introduced
the following practices relative to the
slaughtering of animals : —
.
Camels are killed by cutting the
throat near the chest ; in the
case
of bullocks and small cattle the
throat is cut higher up ; though,
strictly speaking, one may do the
opposite of this.
. Camels are
killed standing upon their four legs ;
as to bullocks
and small cattle,
they are made to lie upon the
left side, the right foreleg
being
free and the three others strongly bound.
. The slaughtering knife is
sharpened.
. The animal’s head is
turned in the direction of the holy
temple of
Mecca.
. One should
pronounce the formula, “ In the name
of God,” and
invoke His blessing
upon the Prophet ; but one should never
say, “ In
the name of God and
of Mahommed,” as do some of the
faithful.
فصل [في آلة الذبح والصيد]
يَحِلُّ ذَبْحُ مَقْدُورٍ عَلَيْهِ
وَجَرْحُ غَيْرِهِ بِكُلِّ مُحَدَّدٍ يَجْرَحُ؛ كَحَدِيدٍ وَنُحَاسٍ وَذَهَبٍ
وَخَشَبٍ وَقَصَبٍ وَحَجَرٍ وَزُجَاجٍ إلَّا ظُفْرًا وَسِنًّا وَسَائِرَ
الْعِظَامِ.
فَلَوْ قَتَلَهُ بِمُثَقَّلٍ أَوْ ثِقَلِ مُحَدَّدٍ
كَبُنْدُقَةٍ وَسَوْطٍ وَسَهْمٍ بِلَا نَصْلٍ وَلَا حَدٍّ أَوْ سَهْمٍ
وَبُنْدُقَةٍ أَوْ جَرَحَهُ نَصْلٌ وَأَثَّرَ فِيهِ عُرْضُ السَّهْمِ فِي
مُرُورِهِ وَمَاتَ بِهِمَا، أَوْ انْخَنَقَ بِأُحْبُولَةٍ، أَوْ أَصَابَهُ سَهْمٌ
فَوَقَعَ بِأَرْضٍ أَوْ جَبَلٍ ثُمَّ سَقَطَ مِنْهُ حَرُمَ، وَلَوْ أَصَابَهُ
سَهْمٌ بِالْهَوَاءِ فَسَقَطَ بِأَرْضٍ وَمَاتَ حَلَّ.
وَيَحِلُّ
الِاصْطِيَادُ بِجَوَارِحِ السِّبَاعِ وَالطَّيْرِ كَكَلْبٍ وَفَهْدٍ وَبَازٍ
وَشَاهِينِ بِشَرْطِ كَوْنِهَا مُعَلَّمَةً بِأَنْ تَنْزَجِرَ جَارِحَةُ
السِّبَاعِ بِزَجْرِ صَاحِبِهَا وَتَسْتَرْسِلَ بِإِرْسَالِهِ، وَيُمْسِكَ
الصَّيْدَ وَلَا يَأْكُلَ مِنْهُ.
وَيُشْتَرَطُ تَرْكُ الْأَكْلِ
فِي جَارِحَةِ الطَّيْرِ فِي الْأَظْهَرِ، وَيُشْتَرَطُ تَكَرُّرُ هَذِهِ
الْأُمُورِ بِحَيْثُ يَظُنُّ تَأَدُّبَ الْجَارِحَة، وَلَوْ ظَهَرَ كَوْنُهُ
مُعَلَّمًا ثُمَّ أَكَلَ مِنْ لَحْمِ صَيْدٍ لَمْ يَحِلَّ ذَلِكَ الصَّيْدُ فِي
الْأَظْهَرِ.
فَيُشْتَرَطُ تَعْلِيمٌ جَدِيدٌ، وَلَا أَثَرَ
لِلَعْقِ الدَّمِ، وَمَعَضُّ الْكَلْبِ مِنْ الصَّيْدِ نَجِسٌ، وَالْأَصَحُّ
أَنَّهُ لَا يُعْفَى عَنْهُ، وَأَنَّهُ يَكْفِي غَسْلُهُ بِمَاءٍ وَتُرَابٍ،
وَلَا يَجِبُ أَنْ يُقَوَّرَ وَيُطْرَحَ.
وَلَوْ تَحَامَلَتْ
الْجَارِحَةُ عَلَى صَيْدٍ فَقَتَلَتْهُ بِثِقَلِهَا حَلَّ فِي الْأَظْهَرِ.
وَلَوْ
كَانَ بِيَدِهِ سِكِّينٌ فَسَقَطَ وَانْجَرَحَ بِهِ صَيْدٌ أَوْ احْتَكَّتْ بِهِ
شَاةٌ وَهُوَ فِي يَدِهِ فَانْقَطَعَ حُلْقُومُهَا وَمَرِيئُهَا أَوْ اسْتَرْسَلَ
كَلْبٌ بِنَفْسِهِ فَقَتَلَ لَمْ يَحِلَّ، وَكَذَا لَوْ اسْتَرْسَلَ كَلْبٌ
فَأَغْرَاهُ صَاحِبُهُ فَزَادَ عَدْوُهُ لَمْ يَحِلَّ فِي الْأَصَحِّ.
وَلَوْ
أَصَابَهُ سَهْمٌ بِإِعَانَةِ رِيحٍ حَلَّ وَلَوْ أَرْسَلَ سَهْمًا لِاخْتِبَارِ
قُوَّتِهِ أَوْ إلَى غَرَضٍ فَاعْتَرَضَهُ صَيْدٌ فَقَتَلَهُ حَرُمَ فِي
الْأَصَحِّ، وَلَوْ رَمَى صَيْدًا ظَنَّهُ حَجَرًا أَوْ سِرْبَ ظِبَاءٍ فَأَصَابَ
وَاحِدَةً حَلَّتْ، وَإِنْ قَصَدَ وَاحِدَةً فَأَصَابَ غَيْرَهَا حَلَّتْ فِي
الْأَصَحِّ.
وَلَوْ غَابَ عَنْهُ الْكَلْبُ وَالصَّيْدُ ثُمَّ
وَجَدَهُ مَيِّتًا حَرُمَ، وَإِنْ جَرَحَهُ وَغَابَ ثُمَّ وَجَدَهُ مَيِّتًا
حَرُمَ فِي الْأَظْهَرِ.
Section
For the regular
slaughtering of animals that one has
had in one’s
power, and for the
hunting of animals that one has not
had in one’s power,
one may lawfully
use any instrument for cutting, suitable
for causing a
wound, without caring
whether it is an instrument of iron,
copper,
gold, wood, reed, stone, or
glass ; provided it is not of horn,
ivory, or
bone. The law forbids the
eating of the flesh of animals
killed by an
instrument for bruising,
or for both bruising and cutting,
such as a ball,
a lash, an arrow
without a point, and not sharpened, an
arrow and a
ball together, or an
arrow whose point and shaft have
both dealt a mortal
wound while the
game was in motion. The same
principle prevents one
eating the flesh
of animals strangled in a hunter’s net,
or of an animal
wounded by an
arrow and fallen from some height
and killed by the fall.
Hunting
by coursing is lawful, either with
hunting beasts or by birds
of prey ;
as e.g . with a dog, a cheetah, or a white
or ordinary falcon,
provided that these
animals are trained to remain quiet
upon their
master’s order, to attack
the game the moment they are let
loose, and
to seize it with their
claws or their teeth without eating
it. *This last
condition, however,
concerns only birds of prey and not
dogs, etc. Its
training must have
accustomed the beast to hunting so
that one may
be sure that it
will not eat the game. Where the
hunting beast devours
the game in
spite of this, the flesh is
prohibited, and the beast must be
trained again. It matters little if
tho beast licks the blood of its
prey.
As to the part of the
body rendered impure by the dog’s
bite, it need
merely be washed with
water and sand, in order to become
lawfully
edible. It is not necessary
to take out and throw away this
part of the
body. *It is also
lawful to eat a piece of game
attacked by a hunting
beast or a bird
of prey and killed by the beast’s
weight or the force of
the fall.
The law forbids eating —
. A
piece of game wounded by a knife
dropped from tho hand by
accident.
. A sheep that has rubbed or
knocked against a knife held in the
hand, so that the throat is
cut, even though both larynx and
oesophagus
may be cut through.
. A
piece of game pursued and killed by
a dog of its own accord ;
even
though the master, seeing the dog
started, may have urged it on.
On the other hand, the game
is lawfully killed where an arrow reaches
it driven accidentally by the wind ;
fthough its flesh is forbidden if the
arrow has been drawn at random,
to test it, or upon some object, and
then driven by the wind upon
tho game so as to kill it. A
person who
fires upon a piece of
game that he took for a stone, or
upon a troop of
gazelles of which he
hit only one, may eat of the
flesh of the slain animal.
fAnd
similarly, if he fires upon a particular
piece of game and kills
another.
When a dog let loose upon a piece of
game flies away out of
sight of
the hunter, and the game is
afterwards found dead, the law
forbids
that it should be eaten. *The same
principle requires one to
abstain from
eating the flesh of a piece of game
that has escaped from
the hunter’s
sight after he has wounded it, and
the body of which has
only been
found later.
فصل [فيما يملك به الصيد وما يذكر معه]
يَمْلِكُ الصَّيْدَ
بِضَبْطِهِ بِيَدِهِ وَبِجُرْحٍ مُذَفِّفٍ، وَبِإِزْمَانٍ وَكَسْرِ جَنَاحٍ،
وَبِوُقُوعِهِ فِي شَبَكَةٍ نَصَبَهَا، وَبِإِلْجَائِهِ إلَى مَضِيقٍ لَا
يُفْلِتُ مِنْهُ.
وَلَوْ وَقَعَ صَيْدٌ فِي مِلْكِهِ وَصَارَ
مَقْدُورًا عَلَيْهِ بِتَوَحُّلٍ وَغَيْرِهِ لَمْ يَمْلِكْهُ فِي الْأَصَحِّ،
وَمَتَى مَلَكَهُ لَمْ يَزُلْ مِلْكُهُ بِانْفِلَاتِهِ، وَكَذَا بِإِرْسَالِ
الْمَالِكِ لَهُ فِي الْأَصَحِّ.
وَلَوْ تَحَوَّلَ حَمَامُهُ إلَى
بُرْجِ غَيْرِهِ لَزِمَهُ رَدُّهُ، فَإِنْ اخْتَلَطَ وَعَسُرَ التَّمْيِيزُ لَمْ
يَصِحَّ بَيْعُ أَحَدِهِمَا، وَهِبَتُهُ شَيْئًا مِنْهُ لِثَالِثٍ، وَيَجُوزُ
لِصَاحِبِهِ فِي الْأَصَحِّ، فَإِنْ بَاعَاهُمَا وَالْعَدَدُ مَعْلُومٌ
وَالْقِيمَةُ سَوَاءٌ صَحَّ وَإِلَّا فَلَا.
وَلَوْ جَرَحَ
الصَّيْدَ اثْنَانِ مُتَعَاقِبَانِ فَإِنْ ذَفَّفَ الثَّانِي أَوْ أَزْمَنَ دُونَ
الْأَوَّلِ فَهُوَ لِلثَّانِي، وَإِنْ ذَفَّفَ الْأَوَّلُ فَلَهُ، وَإِنْ
أَزْمَنَ فَلَهُ، ثُمَّ إنْ ذَفَّفَ الثَّانِي بِقَطْعِ حُلْقُومٍ وَمَرِيءٍ
فَهُوَ حَلَالٌ، وَعَلَيْهِ لِلْأَوَّلِ مَا نَقَصَ بِالذَّبْحِ، وَإِنْ ذَفَّفَ
لَا بِقَطْعِهِمَا أَوْ لَمْ يُذَفِّفْ وَمَاتَ بِالْجُرْحَيْنِ فَحَرَامٌ،
وَيَضْمَنُهُ الثَّانِي لِلْأَوَّلِ، وَإِنْ جَرَحَا مَعًا وَذَفَّفَا أَوْ
أَزْمَنَا فَلَهُمَا، وَإِنْ ذَفَّفَ أَحَدُهُمَا أَوْ أَزْمَنَ دُونَ الْآخَرِ
فَلَهُ، وَإِنْ ذَفَّفَ وَاحِدٌ وَأَزْمَنَ آخَرُ وَجُهِلَ السَّابِقُ حَرُمَ
عَلَى الْمَذْهَبِ.
Section
A hunter becomes owner
of the game he has seized in
his hand, or
upon which he has
inflicted an immediately mortal wound, or
which ho
has rendered incapable of
defending itself or of escaping, or whose
wings he has broken, or which
he has taken in a net placed for
that
object, or which he has driven
into a place from which it cannot escape.
tThe owner of a piece of land
has not yet acquired the ownership
of a
piece of game that comes
upon his land and remains in the
mud, etc.,
until he actually takes
possession of it. The ownership of
the game,
once acquired, remains until
the animal escapes, by its own
effort or by
the act of the
owner. Thus a pigeon perched upon another
person’s
dove-cot should be restored to
the owner, and where the pigeon is
so
mixed up among the other pigeons
of the dove-cot that it can no
longer
be distinguished, then neither the
owner of the dove-cot where it is,
nor
the owner of the pigeon, can
by sale or gift transfer the
ownership of
liny of the pigeons of
the dovo-cot ; fthough such u transfer,
made by
tlio owner of the pigeon
to the owner of the dove-cot is
perfectly valid.
The owner of the
pigeon and that of the dovo-cot can,
moreover, jointly
transfer the whole of
the dove-cot and pigeons to any one
else, provided
that the number of
the pigeons is known, and that they
are all of the
same value.
Where two persons fire, one
after the other, upon the same piece
of
game, and both wound it, the
following cases must be distinguished : —
. If the second hunter causes
the game a wound immediately
mortal or
so serious as to render tho animal
incapable of defending itself
or of
escaping, it belongs to him. In this
case the wound given by the
first
hunter is of no consequence.
.
If the wound caused by the first
hunter is immediately mortal
or so
serious as to render the animal
incapable of defending itself or of
escaping, the game belongs to him
unless the wound caused by the second
hunter cuts the larynx and the
oesophagus. In these latter circumstances
tho game belongs to the second
hunter, and may be lawfully eaten pro-
vided he pays the first hunter
damage for having killed the game which
the first hunter had already
secured. If tho second hunter kills
the game,
already incapable of defending
itself or of escaping, not by
cutting the
larynx and oesophagus but
in some other manner, or if he
gives it a wound
not immediately mortal
in itself, but fatal in combination
with tho
previous wound, the flesh
of that game is forbidden. But the
second
hunter must pay the first its
value.
Where the two hunters fire
at the same time and wound the game,
either in some way immediately
fatal, or so seriously as to render
it
incapable of defending itself or
of escaping, the game belongs to them
both in common. If only one of
the two caused the wound in question,
the game belongs to him.. But
our school forbids that the game should
be eaten if one of the hunters
causes a wound immediately fatal, and the
other a wound rendering it incapable
of defending itself or of escaping,
and it is not known which of
tho two wounds was given first. []