| At your service (labbayka), O God, at your service. At your service; you have no associate; at your service. Praise, granting favours, and authority belong to you; you have no associate.
| | وينوي ما أراد من حج أو عمرة.
| While saying this he makes the intention of doing the ḥajj or the `umra pilgrimage.
|
| ويؤمر أن يغتسل عند الإحرام قبل أن يحرم. ويتجرد من مخيط الثياب. ويستحب له أن يغتسل لدخول مكة. ولا يزال يلبي دبر الصلوات وعند كل شرف وعند ملاقاة الرفاق، وليس عليه كثرة الإلحاح بذلك. فإذا دخل مكة أمسك عن التلبية حتى يطوف ويسعى، ثم يعاودها حتى تزول الشمس من يوم عرفة، ويروح إلى مصلاها.
| Before putting himself in the state of consecration, the person is required to do the ghusl and change his clothes, putting away clothes that are sewed in seams. It is desirable for him to do the ghusl again before entering Mecca. (147) He should continue to say the talbiya (148) after doing ṣalāt, when [coming over] any hill, and when meeting other companies. But he need not be importunate in saying it. When he enters Mecca he should stop saying the talbiya until he makes the circumambulation [around the Ka`ba] and the jog [between aṣ-Ṣafā and al-Marwa]. Then he should resume the talbiya until sunset of the day of `Arafāt, when he goes to the ṣalāt grounds of `Arafāt.
|
| 28.03 دخول مكة
| 28.03 Entering Mecca
|
| ويستحب أن يدخل مكة من كداء الثنية التي بأعلى مكة. وإذا خرج خرج من كدى. وإن لم يفعل في الوجهين فلا حرج.
| It is desirable to enter Mecca by way of Kadā', the pass above the city, and to go out by way of Kudā. (149) But no harm is done if a person does not go by these two directions.
|
| قال فإذا دخل مكة فليدخل المسجد الحرام. ومستحسن أن يدخل من باب بني شيبة.
| [Mālik] said: "When [a pilgrim] enters Mecca, he should enter the Sacred Mosque." It is preferable to enter it through the gate of Banū-Shayba.
|
| 28.04 الطواف
| {74} 28.04 The ṭawāf
|
| فيستلم الحجر الأسود بفيه إن قدر، وإلا وضع يده عليه. ثم وضعها على فيه من غير تقبيل.
| The pilgrim then kisses the black stone with his mouth if he can; if he cannot, he touches it with his hand and puts his hand to his mouth without kissing it.
|
| ثم يطوف والبيت على يساره سبعة أطواف، ثلاثة خبباً، ثم أربعة مشياً. ويستلم الركن كلما مر به كما ذكرنا، ويكبر. ولا يستلم الركن اليماني بفيه، ولكن بيده ثم يضعها على فيه من غير تقبيل.
| Then, with the [Sacred] House on his left, he circumambulates (ṭawāf) seven times, three times jogging and four times walking. He kisses the black stone each time he passes around it, in the way described above, or else says "Allāhu akbar". (150) As for the Yamānī corner, (151) he does not kiss it with his mouth, but only touches it with his hand and puts his hand to his mouth without kissing it.
|
| فإذا تم طوافه ركع عند المقام ركعتين. ثم استلم الحجر إن قدر.
| When the pilgrim has finished doing the circumambulation, he makes two rak`as at the station [of Abraham], (152) and kisses the [black] stone again if he can.
|
| 28.05 في الصفا والمروة
| 28.05 At aṣ-Ṣafā and al-Marwa (153)
|
| ثم يخرج إلى الصفا فيقف عليه للدعاء. ثم يسعى إلى المروة، ويخب في بطن المسيل. فإذا أتى المروة وقف عليها للدعاء. ثم يسعى إلى الصفا يفعل ذلك سبع مرات، فيقف بذلك أربع وقفات على الصفا، وأربعاً على المروة.
| Next he goes out to [the mound] aṣ-Ṣafā and stands on top of it to make prayers of request (du`ā'). Then he goes to al-Marwa, jogging in mid-course. When he comes to [the mound] al-Marwa, he stands on top of it to make prayers of request. Then he goes back to aṣ-Ṣafā, making the course seven times, thus stopping four times on top of aṣ-Ṣafā and four times on top of al-Marwa.
|
| 28.06 في منى
| 28.06 At Minā, 8 Dhū-l-ḥijja (154)
|
| ثم يخرج يوم التروية إلى منى، فيصلي بها الظهر والعصر والمغرب والعشاء والصبح.
| Then, on the day of drawing water (tarwiya), the pilgrim goes to Minā, where he does the ṣalāts of ẓuhr, `aṣr, maghrib, `ishā' and ṣubḥ.
|
| 28.07 في عرفات
| 29.07 At `Arafāt, 9 Dhū-l-ḥijja
|
| ثم يمضي إلى عرفات، ولا يدع التلبية في هذا كله حتى تزول الشمس من يوم عرفة ويروح إلى مصلاها. وليتطهر قبل رواحه، فيجمع بين الظهر والعصر مع الإمام.
| Then the pilgrim goes to `Arafāt, (155) saying the talbiya continuously until sunset of the day of `Arafāt, when he enters the `Arafāt mosque. He should purify himself [by ghusl] before entering, and combine the ṣalāt of ẓuhr and `aṣr there with the imām.
|
| ثم يروح معه إلى موقف عرفة، فيقف معه إلى غروب الشمس.
| Then he goes with the imām to the spot [Jabal ar-Raḥma] where [Muḥammad] stopped in `Arafāt, and stays there with the imām until sunset.
|
| 28.08 في المزدلفة
| {75} 28.08 At al-Muzdalifa (156)
|
| ثم يدفع بدفعه إلى المزدلفة فيصلي معه بالمزدلفة المغرب والعشاء والصبح.
| The pilgrim then pushes on with the imām to al-Muzdalifa, where he does the ṣalāts of maghrib, `ishā' and ṣubḥ with him.
|
| ثم يقف معه بالمشعر الحرام يومئذ بها.
| That morning [after ṣubḥ] he stops with the imām at al-Mash`ar al-ḥarām in al-Muzdalifa.
|
| 28.09 رجوع إلى منى
| 28.09 Back to Minā, 10 Dhū-l-ḥijja
|
| ثم بدفع بقرب طلوع الشمس إلى منى، ويحرك دابته ببطن محسر. فإذا وصل إلى منى رمى جمرة العقبة بسبع حصيات مثل حصي الخذف، ويكبر مع كل حصاة.
| Near sunrise the pilgrim moves back to Minā, hurrying his beast through Baṭn-Muḥassir. When reaching Minā, he throws seven pebbles like those shot with the fingers at the rock Jamrat al-`Aqaba, saying "Allāhu akbar" each time he hurls a pebble.
|
| ثم ينحر إن كان معه هذي. ثم يحلق.
| Then, if he has an animal, he slaughters it as a gift-immolation (hady), and shaves his head. (157)
|
| 28.10 رجوع إلى مكة
| 28.10 Back to Mecca
|
| ثم يأتي البيت فيفيض ويطوف سبعاً ويركع.
| The pilgrim then presses on to the Sacred House, where he circumambulates seven times (158) and does [two] rak`as.
|
| 28.11 إلى منى مرة ثانية
| 28.11 To Minā again, 11-13 Dhū-l-ḥijja
|
| ثم يقيم بمنى ثلاثة أيام. فإذا زالت الشمس من كل يوم منها رمى الجمرة التي تلي منى بسبع حصيات، يكبر مع كل حصاة. ثم يرمي الجمرتين، كل جمرة بمثل ذلك، ويكبر مع كل حصاة.
| Next the pilgrim stays three days in Minā, and in the afternoon of each day throws seven pebbles at the Jamra pillar which is nearest to Minā, (159) saying "Allāhu akbar" each time he hurls a pebble. Then he throws pebbles at the other two Jamra pillars (160) in the same way, saying "Allāhu akbar" each time he hurls a pebble.
|
| ويقف للدعاء بإثر الرمي في الجمرة الأولى والثانية. ولا يقف عند جمرة العقبة لينصرف. فإذا رمى في اليوم لثالث، وهو رابع يوم النحر، انصرف إلى مكة، وقد تم حجه. وإن شاء تعجل في يومين من أنيام منى، فرمى وانصرف.
| After throwing pebbles at the first and second Jamra pillars, he stops to make prayers of supplication. He does not do this at Jamrat al-`Aqaba, but departs right away. Thus after throwing pebbles on the third day, which is the fourth day of the time of sacrifice, he departs for Mecca, and his ḥajj is completed. But if he wishes he may shorten the days he spends at Minā to two, and leave after throwing pebbles [on the second day].
|
| 28.12 الوداع
| 28.12 Leaving Mecca
|
| فإذا خرج من مكة طاف للوداع وركع وانصرف.
| When leaving Mecca, the pilgrim should do the circumambulation of taking leave (ṭawāf al-wadā`) and [two] rak`as, and then depart.
|
| 28.13 العمرة
| 28.13 The `umra pilgrimage
|
| والعمرة يفعل فيها كما ذكرنا أولاً إلى تمام المسعى بين الصفا والمروة. ثم يحلق رأسه وقد تمت عمرته.
| For the pilgrimage of `umra a person does as described above, up {76} to and including the jogging between aṣ-Ṣafā and al-Marwa. Then he shaves his head, and his `umra is completed.
|
| 28.14 الحلاق المتم الحرام
| 28.14 Hair cutting to terminate the iḥrām
|
| والحلاق أفضل في الحج والعمرة، والتقصير يجزئ. وليقصر من جميع شعره.
| To shave one's head is better [after] both the ḥajj and the `umra pilgrimages, but a short haircut is sufficient. Yet a short haircut must include the whole head of hair.
|
| وسنة المرأة التقصير يجزئ، وليقصر من جميع شعره، وسنة المرأة التقصير.
| For a woman it is a sunna to shorten her hair; she may not shave her head. she should cut a finger width's length from the end of all her hair, both where it is long and where it is short. A man, however, cuts his hair short measuring from the roots.
|
| 28.15 شروط الإحرام
| 28.15 Requirements of iḥrām (161)
|
| ولا بأس أن يقتل المحرم الفأرة والحية والعقرب وشبهها، والكلب العقور وما يعدو من الذئاب والسباع ونحوها. ويقتل من الطير ما يتقي أذاه من الغربان والأحدية فقط.
| It is not wrong for a person in the state of consecration to kill a mouse, a snake, a scorpion, or the like. He may also kill a mad dog and dangerous animals like wolves or lions. But he may kill only those birds which may cause damage, such as crows and kites. (162)
|
| ويجتنب في حجه وعمرته النساء والطيب ومخيط الثياب والصيد وقتل الدواب وإلقاء التفث.
| While making a ḥajj or an `umra pilgrimage, a man must avoid [sexual contact with] women, perfume, seamed garments, hunting, killing animals, and removing a blemish [from himself].
|
| ولا يغطي رأسه في الإحرام، ولا يحلقه إلا من ضرورة. ثم يفتدي بصيام ثلاثة أيام أو إطعام ستة مساكين، مدين لكل مسكين بمد النبي صلس، أو ينسك بشاة يذبحها حيث شاء من البلاد.
| During the state of consecration the person should not cover his head or shave it unless for a necessity. In that case he should redeem what he did by fasting three days, or by feeding six destitute people two muddus each at the muddu standard of the Prophet or by slaughtering a sheep in reparation in any land he wishes.
|
| وتلبس المرأة الخفين والثياب في إحرامها، وتجتنب ما سوى ذلك مما يجتنبه الرجل. وإحرا المرأة في وجهها وكفيها، وإحرام الرجل في وجهه ورأسه.
| A woman in the state of consecration should wear shoes and her [ordinary] clothes; otherwise she avoids such things a man avoids. The state of consecration for a woman shows in her face and hands, while that of a man shows in his face and head.
|
| ولا يلبس الرجل الخفين في الإحرام إلا أن لا يجد نعلين، فليقطعهما أسفل من الكعبين.
| A man does not wear shoes while he is in the state of consecration unless he can find no sandals. [If he must wear shoes], he should cut them short below the ankles.
|
| 28.16 التمتع والقران
| 28.16 Combining the ḥajj and the `umra pilgrimages
|
| واففراد بالحج أفضل عندنا من التمتع ومن القران.
| To make the ḥajj by itself is better, in our view, than [joining it with the `umra by] tamattu` or qirān.
|
| فمن قرن أو تمتع من غير أهل مكة فعليه هدي يذبحه أو ينحره بمنى، إن أوقفه بعرفة. وإن لم يوقفه بعرفة، فلينحر بمكة بالمروة بعد أن يدخل به من الحل.
| {77} If someone other than an inhabitant of Mecca follows either of he latter practices he must make a gift offering (hady) at Minā by slaughtering it (dhabḥ) or [in the case of a camel] piercing its throat (naḥr); this is if he had stopped with it in `Arafāt. But if he did not stop with it there he should slaughter it in Mecca, [or better], at al-Marwa, after bringing it in from outside the sacred territory.
|
| فإن لم يجد هدياً فصيام ثلاثة أيام في الحج، يعني من وقت يحرم إلى يوم عرفة. فإن فاته ذلك صام أيام منى وسبعة إذا رجع.
| If the pilgrim cannot find any sacrificial animal, he should fast three days during the ḥajj, that is, from the time he puts himself in the state of consecration until the day of `Arafāt. but if he misses fasting three days during this time, he should fast during the [three] days of Minā. The pilgrim should add seven more days of fasting when he returns [home]. (163)
|
| 28.17 التمتع
| 28.17 By tamattu`
|
| وصفة التمتع أن يحرم بعمرة. ثم يحل منها في أشهر الحج. ثم يحج من عامه قبل الرجوع إلى أفقه أو إلى مثل أفقه في البعد. ولهذا أن يحرم من مكة إن كان بها، ولا يحرم منها من أراد أن يعتمر حتى يخرج إلى الحل.
| The way to [combine the `umra with the ḥajj by] tamattu` is first to put oneself in the state of consecration for the `umra, then to come out of the `umra state of consecration during the months of the ḥajj, and to make the ḥajj that same year before returning to one's country or any other distant country. Such a person may put himself in the state of consecration [for the ḥajj] starting in Mecca if he is there. (164) but someone who wishes to make the `umra and then go outside the sacred territory may not begin his state of consecration in Mecca.
|
| 29.18 القران
| 28.18 By qirān
|
| وصفة القران أن يحرم بحجة وعمرة معاً، ويبدأ بالعمرة في نيته. وإذا أردف الحج على العمرة قبل أن يطوف ويركع فهو قارن.
| The way to [combine the `umra with the ḥajj by] qirān is to put oneself in the state of consecration for the ḥajj and the `umra together, beginning with the `umra when making the intention. If someone [puts himself in the state of consecration for] the ḥajj after [having done so for] the `umra and before making the circumambulation and the rak`as, that suffices for practicing qirān.
|
| 28.19 جزئات التمتع والقران
| 28.19 Particulars on tamattu` and qirān
|
| وليس على أهل مكة هدي في تمتع ولا قران.
| The people of Mecca do not have to sacrifice an animal for the tamattu` or the qirān.
|
| ومن حل من عمرته قبل أشهر الحج، ثم حج من عامه، فليس بمتمتع.
| Someone who finishes the `umra before the months of the ḥajj and then does the vajj in the same year is not practicing tamattu`.
|
| 28.20 كفارة الصيد في الإحرام
| 28.20 Atonement for hunting while in iḥrām (165)
|
| ومن أصاب صيداً فعليه جزاء مثل ما قتل من الغعم، يحكم به ذوا علدل من فقهاء المسلمين. ومحله منى إذ وقف به بعرفة، وإلا فمكة، ويدخل به من الحل.
| Someone who hunts and shoots an animal [while in the state of consecration] must make reparation in the form of livestock equivalent to what he killed, as two Muslim lawyers of good character shall determine. (166) The place to make the reparation is Minā if {78} the person stopped with the animals in `Arafāt; otherwise he makes it in Mecca, bringing the animal from outside the sacred territory.
|
| وله أن يختار ذلك أو كفارة طعام مساكين أن ينظر إلى قيمة الصيد طعاماً فيتصدق به،
| The person is free to choose doing this or to make the atonement of feeding the destitute. If he chooses the latter, he takes food equivalent in value to what he shot and distributes it in alms.
|
| أو عدل ذلك صياماً أن يصوم عن كل مد يوماً، ولكسر المد يوماً كاملاً.
| Another choice is for him to make atonement equivalent to the food in fasting, that is, by fasting one day for each muddu he was to distribute and a whole day for any remaining portion of a muddu.
|
| 28.21 في الانصراف من مكة
| 28.21 Going home
|
| والعمرة سنة مؤكدة مرة في العمر.
| To make the `umra pilgrimage once in one's lifetime is an established sunna.
|
| ويستحب لمن انصرف من مكة من حج أو عمرة أن يقول:
| When departing from Mecca after making a ḥajj or an `umra pilgrimage it is desirable to say:
|
| آيبون تائبون عابدون لربنا حامدون، صدق الله وعده، ونصر عبده، وهزم الأحزاب وحده.
| [We are] returning [to God in death], repentant, serving our Lord and praising Him. God was true to His promise, gave victory to his servant, and defeated the confederate enemies Himself alone.
|
باب 29
في الضحايا والذبائح والعقيقة والصيد والختان وما يحرم من الأطعمة والأشربة
| CHAPTER 29
IMMOLATION AND RITUAL SLAUGHTERING,
`AQĪQA IMMOLATION, HUNTING & CIRCUMCISION
|
| 29.01 ما يجزئ من الدواب في الأضحية والهدايا
| 29.01 Animals for feast day and pilgrimage gift immolations
|
| والأضحية سنة واحبة على من استطاعها.
| To make a feast day immolation (167) is an established sunna, binding anyone who can do so.
|
| وأقل ما يجزئ فيها من الأسنان الجذع من الضأن، وهو ابن سنة، وقيل ابن ثمانية أشهر، وقيل ابن عشرة أشهر. والثني من المعز، وهو ما أوفى سنة ودخل في الثانية. ولا يجزئ في الضحايا من المعز والبقر والإبل إلا الثني. والثني من البقر ما دخل في السنة الرابعة، والثني من الإبل ابن ست سنين.
| A sheep for immolation must be at least a year old, although another opinion holds for eight months, and another for ten months. A goat must have its second teeth, that is, it must have completed its first year and begun its second. Goats, cattle and camels must at least have their second teeth. For cattle this means one which has {79} begun its fourth year, and for camels one which has begun its sixth year.
|
| وفحول الضأن في الضحايا أفضل من خصيانها، وخصيانها أفضل من إناثها، وإناثها أفضل من ذكور المعز ومن إناثها. وفحول المعز أفضل من إناثها، وإناث المعز أفضل من الإبل والبقر في الضحايا. وأما في الهدايا فالإبل أفضل، ثم البقر، ثم الضأن، ثم المعز.
| For the feast day immolation of a sheep a breeding ram is preferred to a castrated one, while a castrated ram is preferred to a female, and a female to a male or female goat. Similarly a breeding male goat is preferred to a female, and a female goat to a camel or a bull. Yet for a gift immolation (hady), (168) a camel is preferred, then a bull, then a sheep, then a goat.
|
| ولا يجوز في شيء من ذلك عوراء، ولا مريضة، ولا العرجاء البين ضلعها، ولا العجفاء التي لا شحم فيها ويتقى فيها العيب كله، ولا المشقوقة الأذن إلا أن يكون يسيراً وكذلك القطع ومكسورة القرن إن كان يدمي، فلا يجوز، وإن لم يدم فذلك جائز.
| In any case, it is not permitted to select a one-eyed or a sick animal, nor a lame one whose ribs show, nor an emaciated one with no fat, nor one with any kind of defect. Neither is it permitted to select one with a slit ear, unless it is only slit a little; the same holds for one with part of its ear cut off. An animal with a broken horn is not permitted if it is bleeding, but if it is not bleeding it is permitted.
|
| 29.02 وقت الذبح
| 29.02 time of immolation
|
| وليل الرجل ذبح أضحيته بيده بعد ذبح الإمام أو نحره يوم النحر ضحوة. ومن ذبح قبل أن يذبح الإمام أو ينحر أعاد أضحيته. ومن لا إمام لهم فليتحروا صلاة أقرب الأئمة إليهم وذبحه.
| Using his own hand, a man should cut the throat of his animal for immolation after the imām has cut or pierced the throat of his animal on the morning of `Īd al-aḍḥā. Anyone who slaughters his animal before the imām does must immolate another animal. People who do not have an imām should gauge themselves by the ṣalāt and slaughtering carried out by the imām nearest to them.
|
| ومن ضحى بليل أو أهدى لم يجزه.
| If someone makes a feast day or a gift immolation at night, it does not count.
|
| وأيام النحر ثلاثة يذبح فيها أو ينحر إلى غروب الشمس من آخرها. وأفضل أيام النحر أولها. ومن فاته الذبح في اليوم الأول إلى الزوال فقد قال بعض أهل العلم يتسحب له أن يصبر إلى ضحى اليوم الثاني.
| There are three days for immolation, and the animal's throat may be cut or [for a camel] pierced up to sunset of the last day. But the first day is preferred. {80} If someone misses doing it before sunset of the first day, the opinion of some scholars is that he should preferably wait until mid-morning (ḍuḥā) of the second day.
|
| ولا يباع شيء من الأضحية جلد ولا غيره.
| No part of the immolated animal is to be sold, neither the skin nor anything else.
|
| 29.03 كيفية الذبح
| 29.03 Ritual of sacrifice
|
| وتوجه الذبيحة عند الذبح إلى القبلة وليقل الذابح "بسم الله" و"الله أكبر" وإن زاد في الأضحية "ربنا تقبل منا"، فلا بأس بذلك. ومن نسي التسمية في ذبح أضحية أو غيرها فإنها تؤكل. وإن تعمد ترك التسمية لم تؤكل. وكذلك عند إرسال الجوارح على الصيد.
| During the slaughtering the animal should be faced towards the qibla. The one slaughtering should say "Bi-smi llāhi wa-llāhu akbar". It is not bad if he also says, with reference to the immolation, "Lord, receive [this] from us" (Rabba-nā taqabbal min-nā). If someone forgets to say "Bi-smi llāhi" when slaughtering an animal as a feast day immolation or for any other purpose, it may be eaten. But if he deliberately omits the "Bi-smi llāhi", the animal should not be eaten. The same holds for sending out predatory animals to hunt.
|
| 29.04 الذكاة
| 29.04 Use of animals for various kinds of sacrifice
|
| ولا يباع من الأضحية والعقيقة والنسك لحم، ولا جلد، ولا ودك، ولا عصب، ولا غير ذلك. ولا يباع من الأضحية والعقيقة والنسك لحم، ولا جلد، ولا ودك، ولا عصب، ولا غير ذلك.
| Meat from an animal immolated for a feast, or in honour of a child of eight days (`aqīqa), or for expiation should not be sold. Neither should the skin, the fat, the sinews or anything else.
|
| ويأكل الرجل من أضحيته، ويتصدق منها أفضل له، وليس بواجب عليه.
| A man may eat of his feast day immolation, but to give the meat out in alms is preferred, although not obligatory.
|
| ولا يأكل من فدية الأذى، وجزاء الصيد، ونذر المساكين، وما عطب من هذي التطوع قبل محله. ويأكل مما سوى ذلك إن شاء.
| A man may not eat any part of an animal he slaughtered to expiate a wrong, or to make reparation for hunting [while in the state of consecration for ḥajj], or to fulfil a vow in favour of the destitute, nor any part of an animal slaughtered as a voluntary gift immolation if it was injured before the time of carrying out the slaughtering. Anything else he may eat if he wishes.
|
| 29.04 الذكاة
| 29.05 Ritual slaughtering (dhakāt)
|
| والذكاة قطع الحلقوم والأوداج، ولا يجزئ أقل من ذلك.
| Ritual slaughtering is cutting the larynx and the jugular veins. Any incision less than this does not suffice.
|
| وإن رفع يده بعد قطع بعض ذلك، ثم أعاد يده فأجهز فلا تؤكل.
| If someone takes his hand away after cutting part way and then puts his hand back and finishes off the animal, it should not be eaten.
|
| وإن تمادى حتى قطع الرأس أساء ولتؤكل.
| If someone continues cutting until he removes the head, he does wrong, but the animal may be eaten.
|
| ومن ذبح من القفا لم تؤكل.
| {81} If someone slaughters an animal by cutting from the back of its neck, it should not be eaten.
|
| والبقر تذبح، فإن نحرت أكلت.
| Cattle should be slaughtered by cutting their throats, but if their throat is pierced they may be eaten.
|
| والإبل تنحر، فإن ذبحت لم تؤكل.،وقد اختلف في أكلها.
| Camels should be slaughtered by piercing their throats; if their throat is cut they may not be eaten, although according to another opinion they may.
|
| والغنم تذبح، فإن تحرت لم تؤكل، وقد اختلف أيضاً في ذلك.
| Sheep and goats should be slaughtered by cutting their throats, and should not be eaten if their throats are pierced, but there is a difference of opinion regarding this also.
|
| وذكاة ما في البطن ذكاة أمه إذا تم خلقه ونبت شعره.
| The ritual slaughtering of an embryo is accomplished by the ritual slaughtering of its mother if its formation is complete and it has hair. (169)
|
| 29.05 ما يمنع أكله
| 29.06 Forbidden foods and animal by-products (170)
|
| والمنخنقة بحبل ونحوه، والموقوذة بعصا وشبهها، والمتردية، والتطيحة، وأكيلة السبع. إن بلغ ذلك مها في هذه الوجوه مبلغاً لا تعيش معه لم تؤكل بذكاة.
| If an animal dies by being strangled with a rope or other material, by being hit by a club or by anything else, by falling, by being gored, or by being eaten by predatory animals, it may not be eaten. Neither may it be eaten if it is mortally wounded by any of these ways, even if it is ritually killed.
|
| ولا بأس للمضطر أن يأكل الميتة ويشبع ويتزود، فإن استغنى عنها طرحها. ولا بأس بالاتنفاع بجلدها إذا دبغ، ولا يصلى عليه ولا يباع.
| Yet it is not wrong for someone in necessity to eat a dead animal not ritually slaughtered. He may even eat to his fill and store up the meat. But if he no longer needs it he should throw it away. Neither is it wrong for him to make use of the skin of the animal if it is tanned. But he should not do ṣalāt on it or sell it.
|
| ولا بأس بالصلاة على جلود السبغ إذا ذكيت وبيعها.
| It is not wrong to do ṣalāt on the skins of predatory animals or to sell them, if the animals were ritually slaughtered.
|
| وينتفع بصوف الميتة وشعرها وما ينزع منها في حال الحياة. وأحب إلينا أن يغسل ولا ينتفع بريشها، ولا بقرنها وأظلافها وأنيابها.
| It is not wrong to make use of the wool or hair of a dead animal, and what could have been taken from it while alive. But in our opinion it is better to wash it, and not make use of its feathers, or horns, or hoofs or tusks.
|
| وكره الانتفاع بأنياب الفيل، وقد اختلف في ذلك.
| It is disapproved to make use of the tusks of an elephant, but there is a difference of opinion concerning this.
|
| وما ماتت فيه فأرة من سمن أوزيت أو عسل ذائب طرح ولم يؤكل. ولا بأس أن يستصبح بالزيت وشبهه في غير المساجد وليتحفظ منه. وإن كان جامداً طرحت وما جولها وأكل ما بقي. قال سحنون: إلا أن يطول مقامها فيه فإنه يطرح كله.
| Melted fat, oil or honey in which a mouse dies should be thrown out and not eaten. It is not wrong to burn {82} this oil or other [spoiled material] in lamps other than in mosques. Yet one should be on guard against [touching] it. (171) If the fat or oil is hard, the dead mouse and surrounding fat or oil should be thrown out, while the rest may be eaten. Saḥnūn added: "unless the dead mouse was in it a long time; in that case all the fat or oil should be thrown out".
|
| ولا بأس بطعام أهل الكتاب وذبائحهم. وكره أكل شحوم اليهود منهم من غير تحريم. ولا يؤكل ما ذكاه المجوسي، وما كان مما ليس فيه ذكاة من طعامهم فليس بحرام.
| It is not wrong to eat food [prepared by] Jews or Christians or meat slaughtered by them, (172) but to eat fats [of animals slaughtered] by Jews is disapproved without being forbidden. Animals ritually slaughtered by the Magi should not be eaten, but meatless food prepared by them is not forbidden.
|
| 29.06 الصيد
| 29.07 Hunting
|
| والصيد للهو مكروه. والصيد لغير اللهو مباح. وكل ما قتله كلبك المعلم أو بازك المعلم فجائز أكله إذ أرسلته عليه. وكذلك ما أنفذت الجوارح مقاتله قبل قدرتك على ذكاته. وما أدركته قبل إنفاذها لمقاتله لم يؤكل إلا بذكاة.
| Hunting for sport is disapproved, but if it is not for sport it is allowed. Any animal a trained dog or falcon is sent after to kill may be eaten. The same holds for an animal wounded in its vital parts by predatory animals before you could ritually slaughter it. Yet if you get to the animal before it is wounded in a vital part, it must be ritually slaughtered to be eaten.
|
| وكل ما صدته بسهمك أو رحمك فكله. فإن أدركت ذكاته فذكه، وإن فات بنفسه فكله إذا قتله سهمك ما لم يبت عنك.
| Any animal you shoot with an arrow or a spear you may eat; but if you reach it and can ritually slaughter it, do so. If it dies by itself, eat it, as long as your arrow killed it and a night has not passed before you find it.
|
| وقيل إنما ذلك فيما بات عنك مما قتلته الجوارح، وأما السهم يوجد في مقاتله فلا بأس بأكله.
| Another opinion is that prey killed by predatory animals and found only after a whole night may not be eaten, but an animal killed by an arrow found in its vital parts [after a whole night] may be eaten.
|
| ولا تؤكل الإنسية بما يؤكل به الصيد.
| The conditions which permit the eating of a hunted animal do not apply to domestic animals.
|
| 29.07 العقيقة
| 29.08 `Aqīqa immolations
|
| والعقيقة سنة مستحبة. ويعق عن المولود يوم سابعه بشاة بمثل ما ذكرنا من سن الأضحية وصفتها. ولا يحسب في السبعة الأيام اليوم الذي ولد فيه. وتذبح ضحوة. ولا يمس الصبي بشيء من دمها. ويؤكل منها ويتصدق. وتكسر عظامها.
| The `aqīqa immolation of a sheep (173) made {83} for a new born child on its seventh day is a desirable sunna. The sheep must be of the same age and be slaughtered in the same manner as is required for a feast day immolation, as described above. The day the child was born is not counted among the seven. The animal should be slaughtered at mid-morning (ḍ aḥwa). The child should not be rubbed with any of its blood. Part of the animal is eaten and part is given in alms. Its bones are broken.
|
| وإن حلق شعر رأس المولود وتصدق بوزنه من ذهب أو فضة فذلك مستحب حسن.
| It is desirable and good to shave the hair of the child's head and give in alms the weight of the hair in gold or silver.
|
| وإن خلق رأسه بخلوق بدلاً من الدم الذي كانت تفعله الجاهلية فلا بأس بذلك.
| It is not bad for the child's head to be rubbed with perfume, instead of blood as the people of the Jāhiliyya used to do.
|
| 29.08 الختان
| 29.09 Circumcision (khiṭān) (174)
|
| والختان سنة في الذكور واجبة. والخفاض في النساء مكرمة.
| Circumcision is an established sunna for males, and cliterectomy is respectable for women.
|
باب 30
في الجهاد
| CHAPTER 30 (175)
JIHĀD (HOLY WAR)
|
| 30.01 وجوبه
| 30.01 How and when obligatory
|
| والجهاد فريضة يحمله بعض الناس عن بعض.
| Jihād is an obligation which some people fulfil in place of others.
|
| وأحب إلينا أن لا يقاتل العدو حتى يدعوا إلى دين الله، إلا أن يعاجلونا. فإما أن يسلمو أو يؤدوا الجزية، وإلا قوتلوا. وإنما تقبل منهم الجزية إذا كانو حيث تنالهم أحكامنا. فأما إن بعدوا منا فلا تقبل منهم الجزية إلا أن يرتحلوا إلى بلادنا، وإلا قوتلوا.
| In our opinion, it is preferable not to fight the enemy until they are called to the religion of God, unless they precipitate [hostilities] towards us. When [they are called to the religion of God, they have the choice of] becoming Muslims or of paying the jizya; (176) otherwise war should be made on them. The jizya should be collected from them only if they live where our administration governs them. If they are far from us, no jizya should be collected from them unless they travel to our lands but war should be made on them.
|
| والفرار من العدو من الكبائر إذا كانوا مثلي عدد المسلمين فأقل. فإن كانوا أكثر من ذلك فلا بأس بذلك.
| Fleeing from the enemy is a major sin if they are twice the number of the Muslims or less. But if they are more than twice the number {84} of the Muslims it is not wrong to flee.
|
| ويقاتل العدو مع كل بر وفاجر من الولاة.
| All governors, whether of good or evil character, should be followed in fighting the enemy.
|
| ولا بأس بقتل من أسر من الأعلاج. ولا يقتل أحد بعد أمان، ولا يخفر لهم بعهد. ولا يقتل النساء ولاصبيان. ويجتنب قتل الرهبان والأحبار، إلا أن يقاتلوا. وكذلك المرأة تقتل إذا قاتلت.
| It is not wrong to kill a non-Arab unbelieving prisoner, but no one is to be killed after being given a guarantee of safety (amān), and treaties with the enemy are not to be violated. Women and children are not to be killed; neither are monks or clergy unless they take part in the fighting. Likewise a woman may be killed if she takes part in the fighting.
|
| ويجوز أمان أدنى المسلمين على بقيتهم، وكذلك المرأة والصبي إذا عقل الأمان. وقيل إن أجاز ذلك الإمام جاز.
| The least [prominent] Muslim may give a guarantee of safety [binding] all other Muslims. So may a woman or a child, if she or he understands what a guarantee of safety is. Another opinion is that women and children may give a guarantee of safety only if the imām permits them.
|
| 30.02 الغنيمة
| 30.02 Booty (ghanīma) (177)
|
| وما غنم المسلمون بإيجاف فليأخذ الإمام خمسه ويقسم الأربعة الأخماس بين أهل الجيش. وقسم ذلك ببلد الحرب أولى. وإنما يخمس ويقسم ما أوجف عليه بالخيل والركاب وما غنم بقتال.
| Of the booty Muslims take in the fray of battle the imām should take one fifth and divide the other four fifths among the members of the army. It is better to make this division on the site of the battle. The apportionment of a fifth and the division of spoils applies only to what was looted in the actual fighting of a battle in which horses and riding camels were used. (178)
|
| ولا بأس أن يؤكل من الغنيمة قبل أن يقسم الطعام، والعلف لمن احتاج إلى ذلك.
| It is not wrong to eat some of the food taken as booty before it is divided, while fodder belongs to whoever needs it.
|
| وإنما يسهم لمن حضر القتال أو تخلف عن القتال في شغل المسلمين من أمر جهادهم.
| Booty is divided only among those who were present in the fighting or were absent because of service to the Muslims in the war effort.
|
| ويسهم للمريض وللفرس الرهيص. ويسهم للفرس سهمان، وسهم لراكبه. ولا يسهم لعبد ولا لامرأة ولا لصبي، إلا أن يطيق الصبي الذي لم يحتلم القتال ويجيزه الإمام ويقاتل، فيسهم له. ولا يسهم للأجير إلا أن يقاتل.
| Shares are allotted to one who is sick and to a horse with a foot wound. Two shares are counted for the horse and one for its rider. No share goes to a slave, a woman, or a minor, {85} except to a minor under the age of puberty who is capable of fighting, has the permission of the imām, and actually enters the battle. In that case he receives a share. A mercenary receives no share unless he takes part in the battle.
|
| ومن أسلم من العدو على شيء في يده من أموال المسلمين فهو له حلال. ومن اشترى شيئاً منها من مال العدو لم يأخذه ربه إلا بالثمن. وما وقع في المقاسم منها فربه أحق به بااثمن. وما لم يقع في المقاسم فربه أحق به بلا ثمن.
| If an enemy becomes Muslim and has in his possession something he had looted from Muslims, he may keep it. If someone buys from the enemy anything [looted from Muslims], the [rightful] owner may claim it only by paying its price. If anything which had been looted from Muslims [mistakenly] fell among the shares which were distributed, the owner has a right to claim the item by paying its price, but if the item is not yet distributed, the owner may claim it without paying anything.
|
| ولا نفل إلا من الخمس على الاجتهاد من الإمام، ولا يكون ذكك قبل القسم. والسلب من النفل.
| No bonus (nafal) (179) should be given to anyone except what the imām might award for valor from his own fifth part. It is not to be given before the loot has been secured. Personal effects despoiled from the enemy (salb) are included among bonus items.
|
| 30.03 الرباط
| 30.03 Forts (180)
|
| والرباط فيه فضل كبير، وذلك بقدر كثرة خوف أهل ذلك الثغر وكثرة تحرزهم من عدوهم.
| Forts (ribāṭ) at landing places are very advantageous, the more so as the local people are in greater fear and are taking more precautions against the enemy.
|
| 30. 04 الغزو
| 30.04 Raids
|
| يغزى بغير إذن الأبوين، إلا أن يفجأ العدو مدينة قوم ويغيرون عليهم ففرض عليهم دفعهم، ولا يستأذن الأبوان في مثل هذا.
| No one should go on a raid (ghazw) without permission from his parents. But if the enemy surprises a city and attacks its people, [all] are obliged to fight off the enemy, and permission from one's parents is not required.
|
باب 31
في الأيمان والنذور
| CHAPTER 31 (181)
OATHS AND VOWS
|
| 31.01 صفة اليمين
| 31.01 Form of an oath (yamīn)
|
| ومن كان حالفاً فليحلف بالله أو ليصمت.
| Someone who swears should swear by [the name of] God or keep silent.
|
| ويؤدب من حلف بطلاق أو عتاق، ويلزمه، ولا ثنيا ولا كفارة إلا باليمين بالله عز وجل أو بشيء من أسمائه وصفاته.
| Anyone who swears that if he does not keep his word he will dismiss his wife or free his slave should be punished, but this oath binds him. No escape clause (182) [in this oath] holds, and no atonement may be accepted [in place of fulfilling the oath], unless {86} the oath is made in [the name of] God or one of his names or attributes.
|
| ومن استثنى فلا كفارة عليه، إذا قصد الاستثناء، وقال "إن شاء الله"، ووصلها بيمينه قبل أن يصمت. وإلا لم ينفعه ذلك.
| If someone adds an escape clause, he need make no atonement [for not fulfilling his oath] if: 1) he intended to make an escape clause, 2) he said "God willing" (in shā' Allāh), and 3) he said this in continuation to his oath with no interval of silence otherwise the escape clause does not hold.
|
| 31.02 أنواع الأيمان
| 31.02 Kinds of oaths
|
| والأيمان بالله أربعة. فيمينان تكفران، وهو (1) أن يحلف بالله إن فعلت أو (2) يحلف ليفعلن، ويمينان لا تكفران، (3) إحداهما لغو اليمين، وهو أن يحلف على شيء يظنه كذلك في يقينه، ثم يتبين له خلافه، فلا كفارة عليه ولا إثم، (4) والأخرى الحالف متعمداً للكذب أو شاكاً، فهو آثم، ولا تكفر ذلك الكفارة، وليتب من ذلك إلى الله سبحانه وتعالى.
| Oaths made in [the name of] God are of four kinds. Two require atonement [for not fulfilling them]; these are to swear: 1) "By God, I will not do it", (183) or 2) [By God], certainly I will do it". (184) Two others do not require atonement: 3) One of these is a mistake (laghw) in the oath, that is, to swear to something thinking it is certainly so, and then find out that it is not so; no atonement is due for this, nor has any crime been committed. 4) The other is to swear to a statement while knowing that it is false, or while being in doubt of its truth. This is a crime, and is not atonable, but the person must repent of it to God.
|
| 31.03 الكفارة
| 31.03 Atonement (kaffāra)
|
| والكفارة:
| To atone [for not fulfilling an oath] one may: (185)
|
| 1. إطعام عشرة مساكين من المسلمين الأحرار مداً لكل مسكين بمد النبي صلس. وأحب إلينا أن لو زاد على المد مثل ثلث مد أو نصف مد، وذلك بقدر ما يكون من وسط عيشهم في غلاء أو رخص. ومن أخرج مداً على كل حال أجزأه.
| 1. feed ten free Muslim destitutes a muddu each at the muddu standard of the Prophet. In our opinion it is preferable to add another third or half to each muddu, as the fluctuating market price of the average food staple (186) permits. Even so, to give one muddu each suffices.
|
| 2. وإن كساهم كساهم للرجل قميص، وللمرأة قميص وخمار.
| 2. clothe ten free Muslim destitutes. To do so, the atoner should give a tunic to each man, and a tunic and a veil to each woman.
|
| 3. أو عتق رقبة مؤمنة.
| 3. free a slave who is a believer.
|
| 4. فإن لم يجد ذلك ولا إطعاماً فليصم ثلاثة أيام يتابعهن، فإن فرقهن أجزأه.
| 4. If the atoner cannot do any of the previous things, he should fast three {87} consecutive days, yet his fast counts if the days are not consecutive.
|
| وله أن يكفر قبل الحنث أو بعده، وبعد الحنث أحب إلينا.
| A person may make atonement before or after breaking his oath, but in our opinion it is preferable to make atonement afterwards. (187)
|
| 31.04 النذر
| 31.04 Vows (nadhr)
|
| ومن نذر أن يطيع الله فليطعه. ومن نذر أن يعصي الله فلا يعصه، ولا شيء عليه. ومن نذر صدقة مال غيره أو عتق عبد غيره لم يلزمه شيء.
| Someone who vows to do something which God commanded must do it, but someone who vows to do something which God forbade must not do it, and is not held to make an atonement. If someone vows to give something belonging to another in alms or to free someone else's slave, he is not held to do so.
|
| ومن قال إن فعلت كذا فعلي نذر كذا وكذا لشيء يذكره من فعل البر من صلاة أو صوم أو حج وعمرة أو صدقة شيء سماه، فذلك يلزمه إن حنث، كما يلزمه لو نذره مجرداً من غير يمين. وإن لم يسم لنذره مخرجاً من الأعمال فعليه كفارة يمين.
| If someone [making an oath] says: "If I do such and such, then I am under vow to do such and such", specifying a good deed like ṣalāt, fasting, the ḥajj or `umra pilgrimage, or a stated alms, he is bound to do the good deed if he breaks his oath, just as he would be bound to do the good deed if he had simply vowed to do it without making it part of an oath. If the person does not specify the work he is under vow to do if he breaks his oath, he must make an atonement for breaking the oath.
|
| 31.05 نذر معصية والحلفها
| 31.05 Oaths and vows to do wrong
|
| ومن نذر معصية من قتل نفس أو شرب خمر أو شبهه أو ما ليس بطاعة ولا معصية فلا شيء عليه، وليستغفر الله.
| If someone vows to do something forbidden, such as killing a person or drinking wine, or something which God neither said to do nor forbade, he is not held to do it or to make atonement, but should ask God's forgiveness.
|
| وإن حلف بالله ليفعلن معصية، فليكفر عن يمينه، ولا يفعل ذلك. وإن تجرأ وفعله، أثم ولا كفارة عليه ليمينه.
| If someone, however, swears an oath by God to do something forbidden, he must make atonement for this oath, and not do what he swore to do. If he nevertheless goes ahead and does it he has committed a crime, but does not have to make atonement on account of his oath [to commit a crime].
|
| 31.06 ما يُفعل ببعض النذور والأحلاف
| 31.06 Fulfillment or atonement for various oaths and vows
|
| ومن قال علي عهد الله وميثاقه في يمين فحنث، فعليه كفارتان. وليس على من وكد اليمين فكررها في شيء واحد غير كفارة واحدة.
| If someone says, while swearing an oath, "I am bound by the pact (`ahd) and the covenant (mīthāq) of God [if I do something], and breaks his oath, he must do two atonements. But if someone reinforces his oath and repeats it, yet swears only by one thing, he must do only one atonement.
|
| ومن قال أشركت بالله أو هو يهودي أو نصراني إن فعل كذا فلا شيء عليه ولا يلزمه غير الاستغفار.
| If someone swears that if he does a certain thing he has taken other deities besides God or that he is a Jew or a Christian, {88} his oath does not hold, and he is bound only to ask pardon from God.
|
| ومن حرم على نفسه شيئاً مما أحل الله له فلا شيء عليه، إلا في زوجته فإنها تحرم عليه إلا بعد زوج.
| If someone [swears to] forbid himself something which God has permitted, his oath does not hold, except if he does so with reference to his wife. She thereby becomes [divorced and] forbidden to him until after she is married [to and divorced from someone else].
|
| ومن جعل ماله صدقة أو هدياً أجزأه ثلثه.
| If someone [by oath or vow] promises to spend [all] his possessions in alms or gift sacrifices [to be made in Mecca], it suffices for him to pay a third.
|
| ومن حلف بنحر ولده، فإن ذكر مقام إبراهيم أهدى هدياً يذبح بمكة، وتجزئه شاة. وإن لم يذكر المقام فلا شيء عليه.
| If someone swears [or vows] to immolate his son at the station of Abraham, (188) he should slaughter an animal in Mecca as a gift immolation; a sheep suffices. But if [in his oath or vow] he did not mention the station of Abraham, he is not bound to do anything.
|
| 31.07 حلف بالمشي إلى مكة
| 31.07 An oath or vow to go to Mecca (189)
|
| ومن حلف بالمشي إلى مكة فحنث فعليه المشي من موضع حلفه. فليمش إن شاء في حج أو عمرة. فإن عجز عن المشي ركب، ثم يرجع ثانية إن قدر فيمشي أماكن ركوبه. فإن علم أنه لا يقدر، قعد وأهدى. وقال عطاء: لا يرجع ثانية، وإن قدر ويجزئه الهدي.
| If someone swears to walk to Mecca [if he does or omits something], and breaks his oath, he is held to go walking on a ḥajj or an `umra pilgrimage, as he chooses, starting from the place where he made the oath. If he is unable to walk he should ride. Then he should return on a second pilgrimage if he can, walking the stretches he had ridden before. (190) But if he knows that he cannot return, he should make a gift immolation instead, and stay home. `Aṭā' [ibn-abī-Rabāḥ] (191) said that even if the person is able, he does not have to return for a second pilgrimage, but may make a gift sacrifice instead.
|
| وإذا كان صرورة جعل ذلك في عمرة. فإذا طاف وسعى وقصر، أحرم من مكة بفريضة، وكان متمتعاً. والحلاق في غير هذا أفضل، وإنما يستحب له التقصير في هذا استبقاء للشعث في الحج.
| If the person who swore to walk to Mecca is going for the first time, he should make this visit an `umra pilgrimage. When he has made the circumambulation and the jogging [between aṣ-Ṣafā and l-Marwa] and has shortened his hair, he must then, at Mecca, put himself in the state of consecration to fulfil the obligation of the ḥajj pilgrimage, thus joining the two pilgrimages by way of tamattu`. Ordinarily it is better to shave one's head [after a pilgrimage], but, in our opinion, one who swore to walk to Mecca should preferably shorten his hair only, in order to leave some hair for the ḥajj pilgrimage.
|
| ومن نذر مشياً إلى المدينة أو إلى بيت المقدس، أتاهما راكيباً إن نوى الصلاة بمسجديها، وإلا فلا شيء عليه.
| Someone who vowed to walk to Medina or Jerusalem may ride to these places if he intended to do ṣalāt in their mosques. but if he did not make such an intention, he is not held to do anything.
|
| وأما غير هذه الثلاثة مساجد فلا يأتيها ماشياً ولا راكباً لصلاة نذرهان وليصل بموضعه.
| If someone vows to go and do ṣalāt in any other mosque than these three, {89} he is not held to go, whether by walking or riding, but should do the ṣalāt where he is. (192)
|
| 31.09 نذر الرباط
| 31.08 Vow to service a fort (193)
|
| ومن نذر رباطاً بموضع من الثغور فذلك عليه أن يأتيه.
| If someone vows to service a fort at some landing place, his vow binds him.
|
باب 32
في النكاح والطلاق والرجعة والظهار
والإيلاء واللعان والخلع والرضاع
| CHAPTER 32
MARRIAGE AND FORMS OF DIVORCE
|
| 32.01 سروط النكاح
| 32.01 Constituents of marriage (nikāḥ)
|
| ولا نكاح إلا بولي وصداق وشاهدي عدل. فإن لم يشهد في العقد فلا يبني بها حتى يشهدا.
| No marriage is valid without a matrimonial guardian (walī), (194) a dower (ṣadāq), (195) and two witnesses of good character. If the witnesses were missing, the marriage may not be consummated until they witness the contract.
|
| وأقل الصداق ربع دينار.
| The minimum amount a dower can be is one quarter of a dīnār.
|
| 32.02 حق الوالي
| 32.02 Power of matrimonial guardian
|
| وللأب إنكاح ابنته البكر بغير إذنها، وإن بلغت، وإن شاء شاورها. وأما غير الأب في البكر وصي أو غيره فلا يزوجها حتى تبلغ وتأذن. وإذنها صماتها.
| A father may give his unmarried daughter (bikr) (196) in marriage without her consent, even if she has reached puberty. But if he wishes, he may consult her. Someone other than her father, like a testamentary guardian (waṣī), may not give her in marriage until she has reached puberty and has given her consent. Her silence is taken as giving consent.
|
| ولا يزوج الثيب أب ولا غيره إلا برضاها، وتأذن بالقول.
| Neither a father nor anyone else may give in marriage a daughter of his who was married before (thayyib) (197) against her will; she must give her consent orally.
|
| ولا تنكح المرأة إلا بإذن وليها أو ذي الرأي من أهلها كالرجل من عشيرتها أو السلطان. وقد اختلف في الدنية أن تولي أجنبياً.
| A lady may not be married without the permission of 1) her matrimonial guardian, or 2) a judicious person among her people, such as a man of her tribe, or 3) the sultan. There is a difference of opinion as to whether a woman of lower class may authorize a stranger to act as her matrimonial guardian. (198)
|
| والابن أولى من الأب، والأب أولى من الأخ، ومن قرب من العصبة أحق. وإن زوجها البعيد مضى ذلك. | [As for precedence among matrimonial guardians of a previously married woman], her son comes before her father, and her father before her brother; thereafter whoever is nearest among her agnate relations has greater right. But if someone further removed gives her in marriage, the marriage is valid.
|
| وللوصي أن يزوج الطفل في ولايته. ولا يزوج الصغيرة إلا أن يأمره الأب بإنكاحها.
| A testamentary guardian may give in marriage a minor boy in his charge, but not a minor girl, unless her father authorized him to do so.
|
| وليس ذوو الارحام من الاولياء، والاولياء من العصبة.
| {90} Only agnates, and not cognates, can be matrimonial guardians.
|
| 32.03 المناسفة
| 32.03 Competition among suitors
|
| ولا يخطب أحد على خطبة أخيه، ولا يسوم على سومه، وذلك إذا ركنا وتقاربا.
| A man many not seek in marriage a girl already betrothed to another, just as he may not outbid another when the bargaining partners are satisfied and near agreement on a sale. (199)
|
| 32.04 من يمنع أن يُتزوج
| 32.04 Forbidden types of marriage
|
| ولا يجوز نكاح الشغار وهو البضع بالبضع، ولا نكاح بغير صداق، ولا نكاح المتعة وهو النكاح إلى أجل، ولا النكاح في العدة، ولا ما جر إلى غرر في عقد أو صداق، ولا بما لا يجوز بيعه.
| Forbidden are: 1) a shighār marriage, that is, one in which a girl [in one man's charge] is given in exchange for a girl [in another man's charge without a dower], 2) a marriage without a dower, 3) a mut`a marriage, that is, one for a limited time,(200), 4) a marriage during `idda, 5) anything causing a defect in the contract or the dower, and 6) a dower consisting of something which may not be sold.
|
| وما فسد من النكاح لصداقه فسخ قبل البناء، فإن دخل بها مضى وكان فيه صداق المثل.
| A marriage which is invalid (fāsid) by reason of the dower is to be dissolved if the marriage has not been consummated. If it has been consummated, the marriage holds, but the man must pay a fitting dower.
|
| وما فسد من النكاح لعقده وفسخ بعد البناء ففيه المسمى، وتقع به الحرمة كما تقع بالنكاح الصحيح، ولكن لا تحل به المطلقة ثلاثا، ولا يحصن به الزوجان.
| If a marriage is invalid by reason of the contract and is dissolved after consummation, the woman must be paid the dower which had been fixed. Moreover, as a result forbidden relationships are established [with her relatives], just as is the case after the dissolution of a valid marriage; only this invalid marriage does not make a woman free to remarry a previous husband who had divorced her by three declarations, nor does it make the parties maritally restricted (muḥṣan). (201)
|
| 32.05 من حرم من النساء
| 32.05 Forbidden degrees
|
| وحرم الله سبحانه من النساء سبعا بالقرابة وسبعا بالرضاع والصهر، فقال عزوجل: "حرمت عليكم أمهاتكم وبناتكم وأخواتكم وعماتكم وخالاتكم وبنات الاخ وبنات الاخت" (النساء: 23)، فهؤلاء من القرابة واللواتي من الرضاع والصهر.
| God has forbidden marriage with seven classes of women because of blood relationship (qarāba), and seven more because of wet-nursing or marriage relationships. God said: "Forbidden to you are 1) your mothers, 2) your daughters, 3) your sisters, 4) your paternal aunts, 5) your maternal aunts, 6) your brother's daughters, and 7) your sister's daughters" (Qur'ān 4:23); these are blood relatives.
|
| قوله تعالى: "وأمهاتكم اللاتي أرضعنكم وأخواتكم من الرضاعة وأمهات نسائكم وربائبكم اللاتي في حجوركم من نسائكم اللاتي دخلتم بهن فإن لم تكونوا دخلتم بهن فلا جناح عليكم وحلائل أبنائكم الذين من أصلابكم، وأن تجمعوا بين الاختين إلا ما قد سلف" وقال تعالى: "ولا تنكحوا ما نكح آباؤكم من النساء" (النساء 22).
| As for those related by wet-nursing or marriage, God added: "1) your mothers by wet-nursing, 2) your sisters by having had the same wet-nurse, {91} 3) your mothers-in-law, 4) your stepdaughters (rabība) living in your house with whose mothers you have had sexual relations; but if you have not had relations with their mothers, the daughters are not forbidden to you. Also forbidden are 5) your daughters-in-law (ḥalīla), that is, wives of your physical [not adopted] sons, and 6) your wife's sister, unless you married her before [you became a Muslim] (202)" (Qur'ān 4:23).
|
| وحرم النبي (ص) بالرضاع ما يحرم من النسب، ونهى أن تنكح المرأة على عمتها أو خالتها.
| The Prophet, moreover, forbade marriage with women of any blood relationship (nasab) to one's wet-nurse which would be forbidden if the wet-nurse were the person's real mother. he also forbade marriage with a woman together with her paternal or maternal aunt.
|
| فمن نكح امرأة حرمت بالعقد دون أن تمس على آبائه وأبنائه، وحرمت عليه أمهاتها، ولا تحرم عليه بناتها حتى يدخل بالام أو يتلذذ بها بنكاح أو ملك يمين أو بشبهة من نكاح أو ملك.
| If a man has married a woman, even if he never touched her, it is forbidden by the very contract for his male ascendants or descendants ever to marry her. For the man's part, he may never marry her female ascendants, but her daughters [from a previous husband] are not forbidden to him until he has had intercourse or other sexual pleasure with her by right of marriage or ownership, even a putative marriage or ownership.
|
| ولا يحرم بالزنى حلال.
| A woman a man may legitimately marry does not become forbidden because of his illicit intercourse (zinā') [with her mother or daughter].
|
| 32.06 من ليست بمسلمة
| 32.06 Intercourse with non-Muslim women
|
| وحرم الله سبحانه وطئ الكوافر ممن ليس من أهل الكتاب بملك أو نكاح، ويحل وطئ الكتابيات بالملك، ويحل وطئ حرائرهن بالنكاح، ولا يحل وطئ إمائهن بالنكاح لحر ولا لعبد.
| God forbade sexual intercourse with unbelieving women whether by right of ownership or of marriage, except if they are Jews or Christians (ahl al-kitāb). (203) Intercourse is permitted with Jewish or Christian women by owning them as slaves or by marrying them if they are free. But neither a free nor a slave Muslim man may marry and thereby have intercourse with a Jewish or Christian slave woman. (204)
|
| 32.07 مع عبد أو أمة
| 32.07 Marriage to slaves and stepmother's children
|
| ولا تتزوج المرأة عبدها ولا عبد ولدها، ولا الرجل أمته ولا أمة ولده، وله أن يتزوج أمة والده وأمة أمه.
| A woman is not allowed to marry her slave nor the slave of her son or daughter. Neither is a man permitted to marry his slave woman or his son's or daughter's slave woman. But he may marry a slave woman belonging to his father or mother.
|
وله أن يتزوج بنت امرأة أبيه من رجل غيره، وتتزوج المرأة
ابن زوجة أبيها من رجل غيره.
| A man may marry the daughter to one of his father's other wives by {92} a different husband than his father. [Thus also] a woman may marry the son to one of her father's other wives by a different husband.
|
| 32.08 عدد النساء
| 32.08 Number and condition of wives
|
| ويجوز للحر والعبد نكاح أربع حرائر مسلمات أو كتابيات، وللعبد نكاح أربع إماء مسلمات، وللحر ذلك إن خشي العنت ولم يجد للحرائر طولا.
| A free man or a slave may marry four free women, whether Muslim Jewish or Christian. A slave may marry four Muslim slave women; a free man may do so also if he fears committing illicit intercourse (`anat) and cannot raise the dower to marry a free woman. (205)
|
| 32.09 حقوق المرأة
| 32.09 A man's duties towards his wives
|
| وليعدل بين نسائه، وعليه النفقة والسكنى بقدر وجده،
| A man must practice equality with his wives, and give them maintenance (nafaqa) and lodging according to his ability.
|
| ولا قسم في المبيت لامته ولا لام ولده،
| A slave woman, even if she has borne her master a child, has no right to a regular turn at spending the night with him.
|
| ولا نفقة للزوجة حتى يدخل بها أو يدعى إلى الدخول، وهي ممن يوطأ مثلها.
| Support is not due until the man has had intercourse with his wife, or has been invited to do so and she is capable of intercourse.
|
| 32.10 نكاح التفويض
| 32.10 A tafwīḍ marriage
|
| ونكاح التفويض جائز وهو أن يعقداه ولا يذكران صداقا، ثم لا يدخل بها حتى يفرض لها فإن فرض لها صداق المثل لزمها.
| A tafwīḍ marriage (206) is permitted. It is one which the parties contract without mentioning the dower. But the man may not have intercourse with the woman until he gives it to her.
|
| وإن كان أقل فهي مخيرة، فإن كرهته فرق بينهما إلا أن يرضيها أو يفرض لها صداق مثلها فيلزمها.
| If the man gives her a fitting dower (ṣadāq al-mithl) she must take it, but if the dower is less she has the choice of accepting it or not. If she refuses it the two are to be separated, unless he persuades her to agree or decides to give her a fitting dower. If he does so, she must accept it.
|
| 32.11 تبديل الدين
| 32.11 Effects of change of religion
|
| وإذا ارتد أحد الزوجين انفسخ النكاح بطلاق، وقد قيل بغير طلاق.
| If one party to a marriage abandons Islam, the marriage is dissolved by repudiation (ṭalāq), although, according to another opinion, repudiation is not required for dissolution.
|
| وإذا أسلم الكافران ثبتا على نكاحهما، وإن أسلم أحدهما فذلك فسخ بغير طلاق.
| If two unbelieving parties to a marriage become Muslim, they should continue in their marriage. If only one of them becomes a Muslim the marriage is dissolved automatically, without repudiation. (207)
|
| فإن أسلمت هي كان أحق بها إن أسلم في العدة.
| If a woman becomes a Muslim and her husband subsequently becomes Muslim during her `idda period, he has first claim to have her in marriage.
|
| وإن أسلم هو وكانت كتابية ثبت عليها، فإن كانت مجوسية فأسلمت بعده مكانها كانا زوجين، وإن تأخر ذلك فقد بانت منه.
| If a man becomes a Muslim and his wife is a Jew or a Christian, he should keep her. If she was a Magi and became a Muslim {93} right after her husband, they remain married, but if she delays (208) in becoming Muslim she must be separated from him.
|
| وإذا أسلم مشرك وعنده أكثر من أربع فليختر أربعا ويفارق باقيهن.
| If a polytheist becomes a Muslim and has more than four wives, he must choose four and dismiss the rest.
|
| 32.12 بعض العوائق
| 32.12 Various impediments
|
| ومن لاعن زوجته لم تحل له أبدا، وكذلك الذي يتزوج المرأة في عدتهاويطؤها في عدتها.
| Someone who curses his wife for adultery shall never marry her again. The same holds for someone who marries and has intercourse with a woman during her `idda period.
|
| ولا نكاح لعبد ولا لأمة إلا أن يأذن السيد.
| A slave man or woman may not marry without the permission of his or her master.
|
| ولا تعقد امرأة ولا عبد ولا من على غير دين الاسلام نكاح امرأة.
| No woman, or slave, or non-Muslim shall contract marriage for a woman.
|
| ولا يجوز أن يتزوج الرجل امرأة ليحلها لمن طلقها ثلاثا ولا يحلها ذلك.
| A man is not permitted to marry a woman in order to make it legitimate for her former husband to remarry her after having repudiated her by three declarations, nor does such a marriage in fact make it legitimate for the former husband to marry her.
|
| ولا يجوز نكاح المحرم لنفسه ولا يعقد نكاحا لغيره.
| Someone in the state of consecration for pilgrimage shall not himself marry, nor shall he contract a marriage on behalf of someone else.
|
| 32.13 المرض
| 32.13 Sickness
|
| ولا يجوز نكاح المريض ويفسخ وإن بنى بها فلها الصداق في الثلث مبدأ، ولا ميراث لها،.
| A man who has a terminal illness may not marry. If he does so, the marriage should be dissolved. Yet if he has consummated it [and dies], his wife has a right to the dower for the disposable third of his estate in preference to his legatees, but she has no right of inheritance. (209)
|
| ولو طلق المريض امرأته لزمه ذلك وكان لها الميراث منه إن مات في مرضه ذلك.
| If a [terminally] sick man divorces his wife he is bound by this action, but she retains the right of inheriting from him if he dies during this illness.
|
| 32.14 الطلاق والرجعة
| 32.14 Repudiation (ṭalāq) and its revocation (raj`a) (210)
|
| ومن طلق امرأته ثلاثا لم تحل له بملك، ولا نكاح حتى تنكح زوجا غيره.
| If someone repudiates his wife by three declarations, he is forbidden to have relations with her again by right of ownership or of marriage, except after she has been married to [and divorced from] someone else.
|
| وطلاق الثلاث في كلمة واحدة بدعة ويلزمه إن وقع.
| To repudiate a wife by three declarations made at one time is an unwarranted innovation (bid`a), but holds if it is done.
|
| وطلاق السنة مباح. وهو أن يطلقها في طهر، لم يقربها فيه طلقة، ثم يتبعها طلاقا حتى تنقضي العدة.
| To repudiate one's wife in accord with sunna practice is allowed (mubāḥ). (211) This means that the husband repudiates her 1) while she is in a state of purity [from menstruation] and 2) he has not approached her sexually during this period. 3) The declaration should be a single one, and 4) he should not make a second declaration of repudiation until her `idda period [following the first declaration] has transpired.
|
| وله الرجعة في التي تحيض ما لم تدخل في الحيضة الثالثة في الحرة أو الثانية في الأمة.
| {94} If a woman has menstruations, her husband may revoke his epudiation of her (212) as long as she has not begun her third menstruation, in the case of a free woman, or her second, in the case of a slave woman.
|
| فإن كانت ممن لم تحض أو ممن قد يئست من المحيض طلقها متى شاء، وكذلك الحامل.
| If a woman is not menstruating for the time being, or has ceased altogether, her husband may repudiate her whenever he wishes. The same is true of a pregnant woman.
|
| وترتجع الحامل ما لم تضع، والمعتدة بالشهور ما لم تنقض العدة والاقراء هي الاطهار.
| The repudiation of a pregnant woman may be revoked any time before she delivers. So may that of a woman who is observing an `idda period by months [rather than by menstruations], until the end of her `idda period. The word "qur'" (Qur'ān 2:228) (213) means the state of purity [between menstruations].
|
| وينهى أن يطلق في الحيض فإن طلق لزمه، ويجبر على الرجعة ما لم تنقض العدة.
| A man is forbidden to repudiate his wife while she is menstruating. If he does so he is bound by his act, but he should be compelled to revoke his repudiation as long as her `idda period has not transpired.
|
| والتي لم يدخل بها يطلقها متى شاء.
| If a man has not had intercourse with his wife, he may repudiate her whenever he wishes.
|
| والواحدة تبينها. والثلاث تحرمها إلا بعد زوج.
| One declaration suffices to put her away, while three make it forbidden for him to remarry her unless she is subsequently been married to someone else.
|
| ومن قال لزوجته أنت طالق فهي واحدة حتى ينوي أكثر من ذلك.
| If a man says to his wife "you are repudiated" (anti ṭāliq), this is counted as one declaration unless he intended more than that.
|
| 32.15 الخلع
| 32.15 Release (khul`) (214)
|
| والخلع طلقة لا رجعة فيها وإن لم يسم طلاقا إذا أعطته شيئا فخلعها به من نفسه.
| Release does not admit of revocation. It takes place even if the man does not mention the word repudiation, by the fact that his wife gives him something on the basis of which he releases her from [marriage to] himself.
|
| 32.16 أنواع الطلاق
| 32.16 Formulas of repudiation
|
| ومن قال لزوجته: أنت طالق البتة فهي ثلاث دخل بها أو لم يدخل.
| If someone says to his wife "You are repudiated once and for all" (anti ṭāliq al-batta), this is taken as three declarations, whether he had intercourse with her or not.
|
| وإن قال برية أو خلية أو حرام أو حبلك على غاربك فهي ثلاث في التي دخل بها وينوى في التي لم يدخل بها.
| If he says "You are free" or "set loose" or "forbidden [to me]" or "ou have free rein", this is taken as three declarations if he has had intercourse with her, but if he has not, [in order for his statement to be equivalent to three declarations], he must declare his having intended it to be so.
|
| 32.17 حقوق المطلقة
| 32.17 Rights of repudiated wives
|
| والمطلقة قبل البناء لها نصف الصداق إلا أن تعفو عنه هي إن كانت ثيبا، وإن كانت بكرا فذلك إلى أبيها، وكذلك السيد في أمته.
| A woman who is repudiated before her husband consummated the marriage has a right to half the dower, unless, having been married before (thayyib), she chooses to renounce it. If she was not married before (bikr), the choice of renouncing half the dower belongs to her father, or to her master if she is a {95} slave.
|
| ومن طلق فينبغي له أن يمتع ولا يجبر، والتي لم يدخل بها وقد فرض لها فلا متعة لها ولا للمختلعة.
| Someone who divorces his wife must give her a severance award (mut`a), (215) but is not to be forced to do so. If he has not had intercourse with her and has given her [half] the dower, he need not give her a severance award. Neither must he give a severance award to a woman who obtained a release (khul`) from him.
|
| 32.18 حقوق أرملة التي لم يفرض لها
| 32.18 Rights of wives on death of husband in a tafwīḍ marriage
|
| وإن مات عن التي لم يفرض لها ولم يبن بها فلها الميراث ولا صداق لها، ولو دخل بها كان لها صداق المثل إن لم تكن رضيت بشئ معلوم.
| If a man dies leaving a wife for whom he has not paid the dower nor had intercourse with, she has a right to [a wife's portion of] the inheritance, but not to a dower. If he had intercourse with her, she receives a fitting dower (ṣadāq al-mithl), unless she had settled for another definite payment [which is lower].
|
| 32.19 إلغاء الزواج على نقص بدني
| 32.19 Physical grounds for dissolution
|
| وترد المرأة من الجنون والجذام والبرص وداء الفرج، فإن دخل بها ولم يعلم ودى صداقها ورجع به على أبيها، وكذلك إن زوجها أخوها، وإن زوجها ولي ليس بقريب القرابة فلا شئ عليه، ولا يكون لها إلا ربع دينار.
| A woman who is found to be demented, leprous with mutilation (judhām) or whiteness (baraṣ), or having a genital ailment may be returned. If the man had intercourse with her not knowing her condition, he must pay her the dower, but may recover it from her father or her brother, if her brother gave her in marriage. But if a guardian not closely related to her gave her in marriage, the husband may not claim anything from him, and the woman is entitled only to one quarter of a dīnār.
|
| ويؤخر المعترض سنة فإن وطئ وإلا فرق بينهما إن شاءت.
| If a man is impotent he should be given a year [to see if he gets better]. If he succeeds in having intercourse with his wife, [she must remain with him]; otherwise she may have a divorce if she wishes.
|
| 32.20 المفقوذ
| 32.20 A missing husband
|
| والمفقود يضرب له أجل أربع سنين من يوم ترفع ذلك وينتهي الكشف عنه، ثم تعتد كعدة الميت ثم تتزوج إن شاءت ولا يورث ماله حتى يأتي عليه من الزمان ما لا يعيش إلى مثله.
| A missing husband (mafqūd) should be given four years [to reappear], beginning after his wife reports the matter and the search for him ends. Then she enters an `idda period the same as for a dead husband, and afterwards may marry if she wishes. But his estate is not given in inheritance until his presumed life-span has elapsed. (216)
|
| 32.21 في الإدة
| 32.21 During `idda period
|
| ولا تخطب المرأة في عدتها ولا بأس بالتعريض بالقول المعروف.
| A woman may not be betrothed during her `idda period. But it is not wrong for her to be courted with respectable language.
|
| 32.22 الأيام بعد النكاح
| 32.22 Newly weds
|
| ومن نكح بكرا فله أن يقيم عندها سبعا دون سائر نسائه وفي الثيب ثلاثة أيام.
| Someone who marries a previously unmarried woman (bikr) may spend seven nights with her to the exclusion of his other wives. If she was married before (thayyib), he may spend three nights with her.
|
| 32.23 القرابة في الإماء
| {96} 32.23 Forbidden degrees among slave women (217)
|
| ولا يجمع بين الاختين في ملك اليمين في الوطئ، فإن شاء وطئ الاخرى فليحرم عليه فرج الاولى ببيع أو كتابة أو عتق وشبهه مما تحرم به.
| A man may not have intercourse with two sisters whom he owns. If he wishes to have intercourse with the second one, he must put the first one in a forbidden relationship to himself by selling her, giving her a writ allowing her to purchase her freedom (kitāba), freeing her outright, or giving her any like status in which she is forbidden to him.
|
| ومن وطئ أمة بملك لم تحل له أمها ولا ابنتها وتحرم على آبائه وأبنائه كتحريم النكاح.
| Someone who has had intercourse with a slave woman is forbidden to do so with her mother or her daughter. The woman is also forbidden to his male ascendants and descendants, in the same way as if he had married her.
|
| 32.24 حق العبد للطلاق
| 32.24 Repudiation by a slave, a minor, or a wife
|
| والطلاق بيد العبد دون السيد.
| A slave may repudiate his wife without his master's say.
|
| ولا طلاق لصبي.
| A minor boy may not repudiate at all.
|
| والمملكة والمخيرة لهما أن يقضيا ما دامتا في المجلس.
| A woman whom her husband has given the authority (tamlīk) or the option (takhyīr) [to declare a repudiation] may do so as long as the two are in the same session. (218)
|
| وله أن يناكر المملكة خاصة فيما فوق الواحدة.
| The man may renege on having given her authority to do so, especially to make more than one declaration of repudiation.
|
| وليس لها في التخيير أن تقضي إلا بالثلاث، ثم لا نكرة له فيها.
| If he gave her the option of declaring a repudiation, she may effect a divorce only by three declarations; after that he may not renege on the option he gave her.
|
| 32.25 الإيلاء
| 32.25 An oath of abstinence (īlā') (219)
|
| وكل حالف على ترك الوطئ أكثر من أربعة أشهر فهو مول، ولا يقع عليه الطلاق إلا بعد أجل الايلاء، وهو أربعة أشهر للحر وشهران للعبد حتى يوقفه السلطان.
| Any husband who swears to leave off having intercourse for more than four months is an abstainer. He is subject to repudiation only after a determined period of abstinence has transpired. This is four months if the man is free, and two months if he is a slave. The sultan should then give him an ultimatum to resume having intercourse [or be divorced]. (220)
|
| 32.26 الإظهار
| 32.26 Declaring a wife forbidden (iẓhār)
|
| ومن تظاهر من امرأته فلا يطؤها حتى يكفر بعتق رقبة مؤمنة سليمة من العيوب ليس فيها شرك ولا طرف من حرية، فإن لم يجد صام شهرين متتابعين، فإن لم يستطع أطعم ستين مسكينا مدين لكل مسكين.
| Anyone who declares his wife forbidden (221) may not have intercourse with her until he atones for this by freeing a believing slave girl who has no physical defect, is not partly owned by others, nor is in the process of being freed. If he cannot do this, he should fast two consecutive months. If he cannot fast, he should free sixty destitute people a muddu each.
|
| ولا يطؤها في ليل أو نهار حتى تنقضي الكفارة، فإن فعل ذلك فليتب إلى الله عزوجل، فإن كان وطؤه بعد أن فعل بعض الكفارة بإطعام أو صوم فليبتدئها.
| The man may not have intercourse with her night or day until his atonement is completed. {97} If he does have intercourse with her before time, he must repent to God. If he has intercourse with her after doing part of his quota of feeding the destitute or fasting, he should start his atonement over again.
|
| ولا بأس بعتق الاعور في الظهار وولد الزنى ويجزئ الصغير ومن صلى وصام أحب إلينا.
| To atone for declaring one's wife forbidden there is no harm in freeing a one-eyed slave or a bastard. To free a minor also suffices, but in our opinion it is preferable to free one who does ṣalāt and fasts.
|
| 32.27 اللعان
| 32.27 Cursing for adultery (li`ān (222)
|
| واللعان بين كل زوجين في نفي حمل يدعى قبله الاستبراء أو رؤية الزنى كالمرود في المكحلة، واختلف في اللعان في القذف.
| A cursing for adultery shall take place between the spouses 1) when the man denies paternity for his wife's pregnancy, provided he claims separation from the time of ascertaining her menstruation (istibrā') until her pregnancy, or 2) when the man sees his wife in the act of adultery [with her lover's penis in her vagina] as a kohl dying stick in its case. There is a difference of opinion on whether cursing for adultery on the basis of an accusation without evidence (qadhf) is allowed. (223)
|
| وإذا افترقا باللعان لم يتناكحا أبدا
| If the couple is separated as a result of cursing for adultery they shall never marry each other again.
|
| ويبدأ الزوج فيلتعن أربع شهادات بالله، ثم يخمس باللعنة، ثم تلتعن هي أربعا أيضا، وتخمس بالغضب كما ذكر الله سبحانه وتعالى.
| In cursing for adultery, the husband begins by testifying in the name of God against his wife four times; the fifth time he curses [himself if he does not speak the truth]. Then the wife curses by testifying to the contrary four times; the fifth time she invokes the anger of God [against herself if the accusation is true], as God instructed [in Qur'ān 24:6-9].
|
| وإن نكلت هي رجمت إن كانت حرة محصنة بوطئ تقدم من هذا الزوج أو زوج غيره، وإلا جلدت مائة جلدة.
| If the wife refuses to testify, she should be stoned provided she is free and maritally restricted (muḥṣan) by having had intercourse with this husband or a previous husband; if she is not maritally restricted, she should be given one hundred lashes.
|
| وإن نكل الزوج جلد حد القذف ثمانين، ولحق به الولد.
| If the man refuses to testify [after accusing his wife of adultery], he should be given eighty lashes, the number fixed for an accusation without evidence (qadhf) and the child is considered his.
|
| 32.28 الخلع
| 32.28 Release (khul`) (224)
|
| وللمرأة أن تفتدي من زوجها بصداقها أو أقل أو أكثر إذا لم يكن عن ضرر بها، فإن كان عن ضرر بها رجعت بما أعطته ولزمه الخلع.
| A woman may redeem herself from her husband by giving back her dower or a sum more or less than it, (225) unless her leaving is because of some harm done to her. In that case she may reclaim what she had given her husband, and he must still release her.
|
| والخلع طلقة لا رجعة فيها إلا بنكاح جديد برضاها.
| Release is a repudiation which does not admit of revocation, except after a new marriage which the woman has contracted of her own accord. (226)
|
| 32.29 الطلاق في العبيد
| 32.29 Divorce of slaves
|
| والمعتقة تحت العبد لها الخيار أن تقيم معه أو تفارقه.
| If a woman is freed from slavery and has had a slave husband, she has the {98} choice of remaining with him or separating from him.
|
| ومن اشترى زوجته انفسخ نكاحه.
| If someone buys his slave wife, his marriage to her is automatically voided. (227)
|
| وطلاق العبد طلقتان وعدة الامة حيضتان.
| A slave repudiates his wife [definitively] by [only] two declarations, while the `idda period of a slave woman is only two menstruations.
|
| وكفارات العبد كالحر بخلاف معاني الحدود والطلاق.
| The atonements a slave must do are the same as those for a free man. But the fixed punishments for crime and the number of declarations required for a [definitive] divorce are not the same. (228)
|
| 32.30 الرضاء
| 32.30 Wet-nursing relationship (riḍā`)
|
| وكل ما وصل إلى جوف الرضيع في الحولين من اللبن، فإنه يحرم وإن مصة واحدة، ولا يحرم ما أرضع بعد الحولين إلا ما قرب منهما كالشهر ونحوه. وقيل والشهرين، ولو فصل قبل الحولين فصالا استغنى فيه بالطعام لم يحرم ما أرضع بعد ذلك.
| Any milk which reaches the stomach of a child during its two year nursing span makes marriage forbidden between the child and children nursed by the same woman during the same period, even if they were given only one suck. But marriage is not forbidden between him and children nursed after the two year period unless they were nursed closely after the two years, say by a month; another opinion holds for two months. If the child is weaned before two years, so that he eats food instead of being nursed, any milk he happens to suck thereafter does not cause an unmarriageable relationship [to other children the woman is nursing].
|
| ويحرم بالوجور والسعوط.
| Nursing by pouring the milk into the child's mouth or nose effects the same prohibitions of marriage as normal nursing.
|
| ومن أرضعت صبيا فبنات تلك المرأة وبنات فحلها ما تقدم أو تأخر إخوة له ولاخيه نكاح بناتها.
| If a woman nurses a boy, her daughters and her [present] husband's daughters [by other wives], whether born before or after the boy, are his sisters, but his blood brother may marry them.
|
باب 33
في العدة والنفقة والاستبراء
| CHAPTER 33
`IDDA AND ISTIBRĀ' PERIODS, AND SUPPORT
|
| 33.01 عدة المطلقة
| 33.01 `Idda for divorcees
|
| وعدة الحرة المطلقة ثلاثة قروء كانت مسلمة أو كتابية، والامة ومن فيها بقية رق قرءان كان الزوج في جميعهن حرا أو عبدا، والاقراء هي الاطهار التي بين الدمين.
| The `idda period for a free woman, whether Muslim or Jewish or Christian, is three qur' periods. (229) For a slave woman or one in the process of being freed it is two qur' periods. The fact that the husband is free or a slave makes no difference. A qur' is the clean period between menstruations.
|
| فإن كانت ممن لم تحض أو ممن قد يئست من المحيض فثلاثة أشهر في الحرة والامة.
| If the woman is not menstruating for the time being or has ceased altogether, {99} three months should be counted, whether she is free or a slave.
|
| وعدة الحرة المستحاضة أو الامة في الطلاق سنة.
| The `idda period after repudiation for a free or slave woman who is menorrhagic (mustaḥāḍa) is one year.
|
| وعدة الحامل في وفاة أطلاق وضع حملها كانت حرة أو أمة أو كتابية.
| The `idda period for a pregnant woman after her husband's death or after repudiation ends with her delivery, whether she is free or a slave, or Jewish or Christian.
|
| والمطلقة التي لم يدخل بها لا عدة عليها.
| A repudiated woman with whom her husband has not had intercourse is not held to an `idda period. (230)
|
| 33.02 عدة الأرملة
| 33.02 `Idda for widows
|
| وعدة الحرة من الوفاة أربعة أشهر وعشر كانت صغيرة أو كبيرة دخل بها أو لم يدخل مسلمة كانت أو كتابية.
| The `idda period for a free woman after the death of her husband is four months and ten nights, no matter whether she is a minor or an adult, or whether her husband had intercourse with her or not, or whether she is Muslim, Jewish or Christian. (231)
|
وفي الامة ومن فيها بقية رق شهران وخمس ليال ملم ترتب الكبيرة ذات الحيض
بتأخيره عن وقته فتقعد حتى تذهب الريبة، وأما التي لا تحيض لصغر أو كبر وقد بنى بها فلا تنكح في الوفاة إلا بعد ثلاثة أشهر.
| For a slave woman or one in the process of being freed the period is two months and five nights, except for an older woman who wonders if her menstruation is delayed; in that case she should wait until she is sure of her condition. But if she does not menstruate because she is too young or too old, and her husband has had intercourse with her, she should not remarry until three months after her husband's death.
|
| 33.03 الإحداد
| 33.03 Mourning (iḥdād)
|
| والاحداد أن لا تقرب المعتدة من الوفاة شيئا من الزينة بحلي أو كحل أو غيره، وتجتنب الصباغ كله إلا الاسود، وتجتنب الطيب كله ولا تختضب بحناء ولا تقرب دهنا مطيبا ولا تمتشط بما يختمر في رأسها.
| Mourning done by a woman during her `idda period after the death of her husband means that she should not wear any decoration, such as jewelry, kohl etc. She must avoid all colours in her clothing but black, and all perfume. She may not dye herself with henna, or put on perfumed cream, nor may she comb into her hair substances that will exude fragrance.
|
| وعلى الامة والحرة الصغيرة والكبيرة الاحداد، واختلف في الكتابية.
| Mourning is obligatory for both slave and free, minors and adults. There is a difference of opinion as to whether it is obligatory for Jewish or Christian widows.
|
| وليس على المطلقة إحداد.
| Mourning does not oblige a woman who was repudiated.
|
| 33.04 عدة الكتابية
| 33.04 `Idda for a Jewish or Christian wife
|
| وتجبر الحرة الكتابية على العدة من المسلم في الوفاة والطلاق.
| A free Jewish or Christian woman whose Muslim husband died or repudiated her should be compelled to observe the `idda period.
|
| 33.05 عدة أم الولد
| {100} 33.05 `Idda for an umm walad
|
| وعدة أم الولد من وفاة سيدها حيضة، وكذلك إذا أعتقها فإن قعدت عن الحيض فثلاثة أشهر.
| The `idda period for a slave woman who has borne her master a child (umm walad) is one menstruation after his death or his setting her free. If she no longer menstruates, her `idda period is three months.
|
| 33.06 الاستبراء
| 33.06 Istibrā' (232)
|
| واستبراء الامة في انتقال الملك حيضة انتقل الملك ببيع أو هبة أو سبي أو غير ذلك. ومن هي في حيازته قدحاضت عنده ثم إنه اشتراها فلا استبراء عليها إن لم تكن تخرج.
| The istibrā' period for a slave concubine who changes ownership is one menstruation. Ownership may change by selling, giving away, capture, or any other way. If the woman menstruates after being taken possession of in advance by her new master, and then he buys her, she does not have to go through a period of istibrā', provided she has not gone out in the meantime.
|
| واستبراء الصغيرة في البيع إن كانت توطأ ثلاثة أشهر، واليائسة من المحيض ثلاثة أشهر والتي لا توطأ فلا استبراء فيها.
| The istibrā' period for a minor with whom her master has had intercourse in the preceding three months, and for a woman who no longer menstruates, is three months [after her sale]. There is no istibrā' [for a minor] who has not yet had intercourse.
|
| ومن ابتاع حاملا من غيره أو ملكها بغير البيع فلا يقربها ولا يتلذذ منها بشئ حتى تضع.
| Someone who buys or otherwise gains possession of a woman who is pregnant by another man may not have intercourse with her or take any form of sexual pleasure with her until she delivers.
|
| 33.07 سكنى المطلقة ونفقتها
| 33.07 Lodging (suknā) and maintenance (nafaqa) of ex-wives
|
| والسكنى لكل مطلقة مدخول بها، ولا نفقة إلا للتي طلقت دون الثلاث، وللحامل كانت مطلقة واحدة أو ثلاثا.
| A repudiated woman with whom her husband has had intercourse has a right to lodging, but not to maintenance, unless she was repudiated by fewer than three declarations or she is pregnant. If she is pregnant she has a right to maintenance no matter whether she was repudiated by one or three declarations.
|
| ولا نفقة للمختلعة إلا في الحمل، ولا نفقة للملاعنة وإن كانت حاملا.
| A woman who departs by obtaining release (khul`) from her husband has no right to maintenance unless she is pregnant.
|
| ولا نفقة لكل معتدة من وفاة، ولها السكنى إن كانت الدار للميت أو قد نقد كراءها.
| During her `idda period after her husband's death, a woman has no right to maintenance, but she has a right to lodging if the house belonged to the deceased or if he had paid the rent for it.
|
| 33.08 عدم الخروج في العدة
| 33.08 Confinement during `idda
|
| ولا تخرج من بيتها في طلاق أو وفاة حتى تتم العدة إلا أن يخرجها رب الدار ولم يقبل من الكراء ما يشبه كراء المثل فلتخرج وتقيم بالموضع الذي تنتقل إليه حتى تنقضي العدة.
| A woman who is repudiated or whose husband dies should not go out of her quarters (bayt) until she finishes her `idda period, unless the owner of the house puts her out because she would not pay more than {101} the usual rent. In that case she should go out and stay in the place she moves to until her `idda period has expired.
|
| 33.09 الرضاع والحضانة
| 33.09 Nursing (raḍā`) and custody (ḥaḍāna) of children
|
والمرأة ترضع ولدها في العصمة إلا أن يكون مثلها لا يرضع، وللمطلقة رضاع ولدها على أبيه ولها أن تأخذ أجرة رضاعها إن شاءت.
| A woman who is attached to her husband by marriage (233) should nurse her child, unless women of her position do not do so. (234) A repudiated woman has the right to nurse her child for its father, and to take pay for nursing it if she wishes.
|
| والحضانة للام بعد الطلاق إلى احتلام الذكر ونكاح الانثى ودخول بها، وذلك بعد الام إن ماتت أو نكحت للجدة ثم للخالة، فإن لم يكن من ذوي رحم الام أحد فالاخوات والعمات، فإن لم يكونوا فالعصبة.
| A repudiated woman has the right to custody of her sons until they reach puberty, and her daughters until they are married and their marriage is consummated. If the repudiated mother dies or remarries, the custody of her children falls first to their [maternal] grandmother and, that failing, to their maternal aunt. If there are no relatives on their mother's side, then the custody of the children devolves upon their [older] sisters and their paternal aunts. If there are none of these, then the agnate relatives take over.
|
| 33.10 من لهم حق النفقة
| 33.10 Recipients of maintenance
|
| ولا يلزم الرجل النفقة إلا على زوجته كانت غنية أو فقيرة، وعلى أبويه الفقيرين، وعلى صغار ولده الذين لا مال لهم على الذكور حتى يحتلموا، ولا زمانة بهم، وعلى الاناث حتى ينكحن ويدخل بهن أزواجهن، ولا نفقة لمن سوى هؤلاء من الاقارب.
| A man owes maintenance only to his wife, whether she is rich or poor, to his parents if they are poor, and to his minor children if they have no wealth. His obligation to his sons lasts until they reach puberty, if they have no perduring disability, and to his daughters until they marry and their marriage is consummated. He does not owe maintenance to any relatives besides these.
|
| وإن اتسع فعليه إخدام زوجته.
| If a man has the means, he should provide his wife with domestic help. He must also maintain his slaves.
|
| 33.11 الكفن
| 33.11 Burial
|
| وعليه أن ينفق على عبيده ويكفنهم إذا ماتوا.
| If his slave dies, a man must provide for his burial.
|
| واختلف في كفن الزوجة فقال ابن القاسم: في مالها، وقال العبد الملك في مال الزوج، وقال سحنون: إن كانت ملية ففي مالها وإن كانت فقيرة ففي مال الزوج.
| There is a difference of opinion as to whether a man must provide for the burial of his wife. Ibn-al-Qāsim said she should be buried by her own money; `Abdalmalik said she should be buried by her husband's money; Saḥnūn said she should be buried by her own money if she is rich, {102} but by her husband's money if she is poor.
|
باب 34
في البيوع وما شاكل البيوع
| CHAPTER 34
SELLING AND OTHER BUSINESS TRANSACTIONS
|
| 34.01 تبادل النقود
| 34.01 Exchange of money
|
| "وأحل الله البيع وحرم الربا".
| God declared selling (bay`) legitimate, but usury (ribā) forbidden. (235)
|
| وكان ربا الجاهلية في الديون إما أن يقضيه وإما أن يربي له فيه.
| Usury in the Jāhiliyya period concerned debts which were either paid [when due] or [postponed for] the payment of usury.
|
| ومن الربا في غير النسيئة بيع الفضة بالفضة يدا بيد متفاضلا، وكذلك الذهب بالذهب، ولا يجوز فضة بفضة ولا ذهب بذهب إلا مثلا بمثل يدا بيد، والفضة بالذهب ربا إلا يدا بيد.
| Besides usury for time loans (nasī'a), it is usury to sell silver for silver or gold for gold, in unequal amounts by direct transfer. It is not permitted to exchange gold for gold or silver for silver unless for equal sums by a direct transfer. To exchange gold for silver is usury except in direct transfers [of equal value].
|
| 34.02 تبادل الأطعمة
| 34.02 Exchange of foodstuffs
|
| والطعام من الحبوب والقطنية وشبهها مما يدخر من قوت أو إدام لا يجوز الجنس منه بجنسه إلا مثلا بمثل يدا بيد، ولا يجوز فيه تأخير، ولا يجوز طعام بطعام إلى أجل كان من جنسه أو من خلافه كان مما يدخر أو لا يدخر.
| It is not permitted to exchange grain, beans, or similar staples or condiments that can be stored for commodities of the same kind, unless for an equal measure by a direct exchange, nor is a postponement of payment permitted. Food may not be exchanged for food to be paid after a certain time, whether of the same kind or another kind, and whether it can be stored or is perishable.
|
| ولا بأس بالفواكه والبقول وما لا يدخر متفاضلا وإن كان من جنس واحد يدا بيد، ولا يجوز التفاضل في الجنس الواحد فيما يدخر من الفواكه اليابسة وسائر الادام والطعام والشراب إلا الماء وحده. ولا يجوز التفاضل في الجنس الواحد منه إلا في الخضر والفواكه.
| It is not wrong to exchange apples, vegetables and other perishables for other food, even of the same kind, in unequal amounts, provided the exchange is made directly. But it is not permitted to exchange unequal amounts of dried apples and other condiments, foods and drinks which can be stored, except water only.
|
| وما اختلفت أجناسه من ذلك ومن سائر الحبوب والثمار والطعام فلا بأس بالتفاضل فيه يدا بيد،
| It is not wrong to exchange directly assortments of the preceding items {103} or of other grains, fruits and food in unequal amounts, but it is not permitted to do so with one kind of food by itself, except greens and apples.
|
| والقمح والشعير والسلت كجنس واحد فيما يحل منه ويحرم، والزبيب كله صنف والتمر كله صنف والقطنية أصناف في البيوع، واختلف فيها قول مالك، ولم يختلف قوله في الزكاة أنها صنف واحد. ولحوم ذوات الاربع من الانعام والوحش صنف، ولحوم الطير كله صنف، ولحوم دواب الماء كلها صنف، وما تولد من لحوم الجنس الواحد من شحم فهو كلحمه، وألباذلك الصنف وجبنه وسمنه صنف.
| Wheat, barley and sult barley are taken as one kind, as far as what is permitted or forbidden regarding them. All varieties of raisins are taken as one kind, as are all varieties of dates. The varieties of beans are taken as distinct kinds for purposes of selling, although Mālik had different opinions about this. Nevertheless his opinion is clear that for zakāt purposes beans of all varieties are taken as one kind. The meat of quadrupeds, whether domestic or wild, is taken as one kind; so are all fowl, and all aquatic animals or fish. Fat products from one kind of meat are classed with that kind of meat. yoghurt, cheese and butter are classed with the animals they are products of.
|
| 34.03 بيع ما لم يُستوف
| 34.03 Selling goods not yet possessed
|
| ومن ابتاع طعاما فلا يجوز بيعه قبل أن يستوفيه إذا كان شراؤه ذلك على وزن أو كيل أو عدد بخلاف الجزاف، وكذلك كل طعام أو إدام أو شراب إلا الماء وحده.
| Someone who bought food may not sell it before taking possession of it, provided he bought it by weight, volume, or number, rather than in an undetermined quantity (juzāf). This holds for all foods, condiments and drinks except water alone.
|
| وما يكون من الادوية والزراريع التي لا يعتصر منها زيت فلا يدخل ذلك فيما يحرم من بيع الطعام قبل قبضه أو التفاضل في الجنس الواحد منه.
| Any medicament or crop from which oil cannot be extracted is not included among foods which are forbidden to be sold before taking possession of them or to be exchanged in unequal amounts if they are of one kind. Nor is it wrong to sell {104} borrowed food before taking possession of it.
|
| ولا بأس ببيع الطعام القرض قبل أن يستوفيه، ولا بأس بالشركة والتولية والاقالة في الطعام المكيل قبل قبضه.
| There is nothing wrong with partnership buying (sharika), cost resale (tawliya) or reversal of sale (iqāla) before taking possession, in the case of food measured by volume.
|
| 34.04 بيع الغرر
| 34.04 Selling at a risk (236)
|
| وكل عقد بيع أو إجارة أو كراء بخطر أو غرر في ثمن أو مثمون أو أجل فلا يجوز، ولا يجوز بيع الغرر ولا بيع شئ مجهول ولا إلى أجل مجهول.
| No contract of sale, hiring or renting is permitted if it concerns the exchange of something uncertain (khaḍar) or risky (gharar) either in the price or in the thing exchanged or in the time it is to be delivered. Thus it is not permitted to sell something risky or undetermined (majhūl) or to be paid at an undetermined date.
|
| 34.05 التبليس في البيع
| 34.05 Selling goods with hidden defects (237)
|
ولا يجوز في البيوع التدليس ولا الغش ولا الخلابة ولا الخديعة ولا كتمان العيوب ولا خلط دنئ بجيد، ولا أن يكتم من أمر سلعته ما إذا ذكره كرهه المبتاع أو كان ذكره أبخس له في الثمن.
| In selling it is not permitted to falsify or adulterate the commodity, to overrate or misrepresent it by smooth talk, to hide its defects, mix good things with bad, or conceal something about it which if known would make the buyer refuse the commodity or take it only at a lower price.
|
| ومن ابتاع عبدا فوجد به عيبا فله أن يحبسه ولا شئ له أو يرده ويأخذ ثمنه إلا أن يدخله عنده عيب مفسد، فله أن يرجع بقيمة العيب القديم من الثمن أو يرده ويرد ما نقصه العيب عنده. وإن رد عبدا بعيب وقد استغله فله غلته.
| If someone buys a slave and finds a defect in him, he may keep him without compensation, or return him and receive his money back, unless the slave acquired another major defect while with his new owner. In that case the new owner may either [keep the slave and] claim the difference the previous defect would have made in the price he paid, or he may return the slave [and receive his money back] minus the depreciation caused by the new defect.
|
| 34.06 البيع على الخيار
| 34.06 Selling merchandise on trial (khiyār), a slave with a guarantee (`uhda) or a slave woman in seclusion (muwāḍa`a)
|
| والبيع على الخيار جائز إذا ضربا لذلك أجلا قريبا إلى ما تختبر فيه تلك السلعة أو ما تكون فيه المشورة، ولا يجوز النقد في الخيار ولا في عهدة الثلاث ولا في المواضعة بشرط.
| Selling on trial is permitted if the two parties fix a short period to test the commodity or to get advice. To stipulate immediate payment is not permitted when the sale contract concerns: 1) an item bought on trial, 2) [a slave] with a three-day guarantee, 3) a slave woman in seclusion [to see if she is pregnant].
|
| والنفقة في ذلك والضمان على البائع.
| The maintenance of and responsibility for merchandise or slaves sold in any of these ways belong to the seller.
|
| وإنما يتواضع للاستبراء الجارية التي للفراش في الاغلب أو التي أقر البائع بوطئها وإن كانت وخشا، ولا تجوز البراءة من الحمل إلا حملا ظاهرا.
| {105} Usually the only time a slave woman should be secluded for a eriod in order to see if she is pregnant (istibrā') is when she is bought as a bed companion or when the seller acknowledges having had intercourse with her, even if she is of low class. The buyer may not exempt the seller from responsibility for her possible pregnancy, although he may exempt him from responsibility if she is obviously pregnant.
|
| والبراءة في الرقيق جائزة مما لم يعلم البائع.
| The buyer may exempt the seller of a slave from responsibility for any defects the seller does not know the slave to have at the time of sale.
|
| ولا يفرق بين الام وولدها في البيع حتى يثغر.
| The owner of a slave woman may not sell her separately from her child until the child grows its second teeth. (238)
|
| 37.07 ضمان المبتاع الفاسد
| 34.07 Responsibility (ḍamān) in an invalid sale
|
| وكل بيع فاسد فضمانه من البائع، فإن قبضه المبتاع فضمانه من المبتاع من يوم قبضه
| In an invalid (fāsid) sale the seller is responsible for the commodity, but if the buyer has taken possession of it he is responsible for it from the time he took possession.
|
| فإن حال سوقه أو تغير في بدنه فعليه قيمته يوم قبضه ولا يرده، وإن كان مما يوزن أو يكال فليرد مثله ولا يفيت الرباع حوالة الاسواق.
| Therefore, if the market price changes or the commodity is altered, the buyer may not return the commodity but must [validate the sale], paying the full price the commodity had the day he took possession. Yet if the commodity is measured by weight or volume, he should [nullify the sale] by returning an equal amount. Real estate too suffers nothing by the fluctuations there are of its market value, [and should be returned].
|
| 37.08 السلف
| 34.08 Capital loans for borrower's profit (salaf) (239)
|
| ولا يجوز سلف يجر منفعة، ولا يجوز بيع وسلف، وكذلك ما قارن السلف من إجارة أو كراء.
| It is not permitted to make a loan in return for some advantage, or to make receiving a loan a condition of selling some thing or some service (ijāra) or the use of property (kirā').
|
| والسلف جائز في كل شئ إلا في الجواري، وكذلك تراب الفضة.
| Any possession may be loaned except a slave girl or silver ore.
|
| 37.09 تسليم المعار أو المباع
| 34.09 Surrendering borrowed or sold property
|
| ولا تجوز الوضيعة من الدين على تعجيله ولا التأخير به على الزيادة فيه، ولا تعجيل عرض على الزيادة فيه إذا كان من بيع.
| The amount of a debt may not be reduced in order to collect it before it is due, nor may the time it is due be postponed for an increase of the amount to be collected.
|
| ولا بأس بتعجيله ذلك من قرض إذا كانت الزيادة في الصفة.
| A buyer may not be given a bonus to take advance possession of merchandise he has bought. (240)
|
| ومن رد في القرض أكثر عددا في مجلس القضاء فقد اختلف في ذلك إذا لم يكن فيه شرط ولا وأي ولا عادة، فأجازه أشهب وكرهه ابن القاسم ولم يجزه.
| There is nothing wrong with returning borrowed goods to the lender before they are due with an addition that is only qualitative. But there is a difference of opinion as to whether someone may return a trade loan (qarḍ) with an additional amount after the term has expired, {106} if there was no condition, promise or custom to do so. Ashhab (241) allowed it, but Ibn-al-Qāsim disapproved, and would not allow it.
|
| ومن عليه دنانير أو دراهم من بيع أو قرض مؤجل فله أن يعجله قبل أجله، وكذلك له أن يعجل العروض والطعام من قرض لا من بيع.
| Anyone who, because of a sale or a trade loan, owes [gold] dīnārs or [silver] dirhams to be paid at a certain time may pay back before that time. Likewise he may pay back borrowed goods or food before they are due, but someone who is selling goods or food may not deliver them before they are due.
|
| 37.10 ما لا يجوز بيعه لغرره
| 34.10 Some risky things which may not be sold (242)
|
| ولا يجوز بيع ثمر أو حب لم يبد صلاحه، ويجوز بيعه إذا بدا صلاح بعضه وإن نخلة من نخيل كثيرة.
| Fruit or grain may not be sold before it ripens, but it may be sold if only some of it is ripe, even the fruit of one palm tree among many.
|
| ولا يجوز بيع ما في الانهار والبرك من الحيتان، ولا بيع الجنين في بطن أمه، ولا بيع ما في بطون سائر الحيوانات، ولا بيع نتاج ما تنتج الناقة، ولا بيع ما في ظهور الابل، ولا بيع الآبق والبعير الشارد.
| Fish in rivers and lakes may not be sold, neither may a fetus in its [slave] mother's womb, nor fetuses in the wombs of other animals much less the offspring of future camel offspring nor the use of a male camel for breeding, nor a runaway slave, nor a stray camel.
|
| 34.11 الكلاب
| 34.11 Dogs
|
| ونهي عن بيع الكلاب، واختلف في بيع ما أذن في اتخاذه منها، وأما من قتله فعليه قيمته.
| [Muḥammad] forbade selling dogs, but there is a difference of opinion regarding the legitimacy of selling dogs which are permitted to be kept. (243) At any rate, someone who kills a legitimately kept dog must compensate the owner for its value.
|
| 34.12 المزابنة
| 34.12 Muzābana (244) exchange of the same kind of foodstuff, and usurious payment
|
| ولا يجوز بيع اللحم بالحيوان من جنسه.
| It is not permitted to sell meat for an animal of the same kind.
|
| ولا بيعتان في بيعة، وذلك أن يشتري سلعة إما بخمسة نقدا أو عشرة إلى أجل قد لزمته بأحد الثمنين.
| Nor is it permitted to offer two sale options in one, that is, to oblige the buyer of an article to choose between paying five [dirhams] in a cash sale or ten after a certain period.
|
| ولا يجوز بيع التمر بالرطب، ولا الزبيب بالعنب، لا متفاضلا ولا مثلا بمثل، ولا رطب بيابس من جنسه من سائر الثمار والفواكه، وهو مما نهي عنه من المزابنة.
| Selling dried dates (tamar) for ripe ones (ruṭab) is not permitted, nor raisins for grapes, whether for a greater or an equal amount, nor any kind of fresh fruit or apples for dried fruit of {107} the same kind, since this is muzābana selling, which is forbidden.
|
| ولا يباع جزاف بمكيل من صنفه، ولا جزاف بجزاف من صنفه إلا أن يتبين الفضل بينهما إن كان مما يجوز التفاضل في الجنس الواحد منه.
| Thus also an undetermined quantity (juzāf) of one item may not be sold for a measured amount of the same item, nor may an undetermined quantity of the item be sold for another undetermined quantity of it, unless the difference in value between the two is clear and the item is of a kind which may be exchanged for something of the same kind at a profit.
|
| 34.13 بيع الغائب
| 34.13 Selling absent goods
|
| ولا بأس ببيع الشئ الغائب على الصفة، ولا ينقد فيه بشرط إلا أن يقرب مكانه أو يكون مما يؤمن تغيره من دار أو أرض أو شجر فيجوز النقد فيه.
| There is nothing wrong with selling an absent article on description. Yet prepayment may not be stipulated unless it is located nearby or is non-movable, like a house, a plot of land, or a tree; prepayment may be made for these.
|
| 34.14 العهدة في بيع العبد
| 34.14 A guarantee (`uhda) in selling a slave
|
| والعهدة جائزة في الرقيق إن اشترطت أو كانت جارية بالبلد.
| A guarantee may be made when selling a slave if the buyer demands it as a condition or if it is a local custom to make such a guarantee.
|
| فعهدة الثلاث الضمان فيها من البائع من كل شئ وعهدة السنة من الجنون والجذام والبرص.
| In a three-day guarantee the seller holds entire responsibility for the slave, but in a year's guarantee he holds responsibility only for madness and the mutilation or whitening of leprosy.
|
| 34.15 البيع بالسلم
| 34.15 Sale with advance payment (salam)
|
| ولا بأس بالسلم في العروض والرقيق والحيوان والطعام والادام بصفة معلومة وأجل معلوم، ويعجل رأس المال أو يؤخره إلى مثل يومين أو ثلاثة وإن كان بشرط.
| There is nothing wrong with paying in advance to buy merchandise, slaves, animals, food and condiments when delivery is to be made later, provided the sale is made on the basis of: 1) a definite description of the item, 2) a set time of delivery, and 3) payment of the capital price (ra's al-māl) (245) at the time of the contract or within two or three days; this delay in payment may even be made a condition of the contract. (246)
|
| وأجل السلم أحب إلينا أن يكون خمسة عشر يوما أو على أن يقبض ببلد آخر وإن كانت مسافته يومين أو ثلاثة. ومن أسلم إلى ثلاثة أيام يقبضه ببلد أسلم فيه فقد أجازه غير واحد من العلماء وكرهه آخرون.
| In our opinion, it is preferable to set the delivery date fifteen days [after the contract], or when the buyer collects the goods in another town, even two or three days away. According to more than one scholar, it is permitted to buy something and collect it after three days in the very town where the sale contract was made, but others disapprove of this.
|
| ويجوز أن يكون رأس المال من جنس ما أسلم فيه، ولا يسلم شئ في جنسه أو فيما يقرب منه إلا أن يقرضه شيئا في مثله صفة ومقدارا والنفع للمتسلف.
| {108} Something may not be paid for in advance if the capital price consists of the same kind of goods as are being sold. Advance payment may not be made in the same or a similar kind of goods as are bought, but to loan something to be repaid with something of the same quality and quantity, with the borrower having the [exclusive] profit from what he borrows, is permitted.
|
| 34.16 تبادل الديون
| 34.16 Exchange of claims
|
| ولا يجوز دين بدين.
| To sell one claim (dayn) for another is not permitted.
|
| وتأخير رأس المال بشرط إلى محل السلم أو ما بعد من العقدة من ذلك.
| An equivalent forbidden practice is to delay payment for goods sold for advance capital, making delivery a condition of payment, or even delaying payment [over three days] after the contract.
|
| ولا يجوز فسخ دين في دين وهو أن يكون لك شئ في ذمته فتفسخه في شئ آخر لا تتعجله.
| Neither is it permitted to void one claim by substituting another, such as if someone owes you something and you void his debt by letting him pay you something else at a later date.
|
| 34.17 ما ليس عند البائع
| 34.17 Sale of goods not yet had
|
| ولا يجوز بيع ما ليس عندك على أن يكون عليك حالا.
| To sell something you do not have on condition that you make immediate delivery is forbidden. (247)
|
| 34.18 اشتراء المباع الؤجل
| 34.18 Reversal of sale on time
|
| وإذا بعت سلعة بثمن مؤجل فتشترها بأقل منه نقدا أو إلى أجل دون الاجل الاول ولا بأكثر منه إلى أبعد من أجله، وأما إلى الاجل نفسه، فذلك كله جائز وتكون مقاصة.
| If you sell something which is to be paid for later, you may not buy it back paying less than you sold it for or taking a shorter time to pay for it than the original buyer was given. Likewise you may not pay more for it than you sold it for or take a longer time to pay for it than the original buyer was given. But to pay after the same length of time is permitted, since this is a fair exchange. (248)
|
| 34.19 شراء الجزاف
| 34.19 Buying in undetermined quantities (juzāf)
|
| ولا بأس بشراء الجزاف فيما يكال أو يوزن سوى الدنانير والدراهم ما كان مسكوكا، وأما نقار الذهب والفضة فذلك فيهما جائز.
| There is nothing wrong with buying in undetermined quantities things which can be weighed or measured, except for minted [gold] dīnārs or [silver] dirhams. Unminted gold or silver, however, may be bought in undetermined quantities.
|
| ولا يجوز شراء الرقيق والثياب جزافا، ولا ما يمكن عده بمشقة جزافا.
| Slaves, clothing, and things which can be counted without difficulty may not be bought in undetermined quantities.
|
| 34.20 حق لما يليق المباع
| 34.20 Right to accessories of item sold
|
| ومن باع نخلا قد أبرت فثمرها للبائع إلا أن يشترطه المبتاع، وكذلك غيرها من الثمار والابار التذكير.
| If a date palm is already pollinated when it is sold, its fruit belongs to the seller, unless the buyer bought the tree on condition of getting the fruit as well. The same holds for other kinds of fruit.
|
| والإبار التذكير، وإبار الزرع خروجه من الارض.
| {109} Pollinating (ibār) [for date palms and other fruit trees] is fertilizing [by tying pollen branches from the male tree onto the flower branches of the female tree. As far as the sale of land is concerned], pollination of crops is taken as their sprouting above the soil.
|
| ومن باع عبدا وله مال فماله للبائع إلا أن يشترطه المبتاع.
| If someone sells a slave who has some possessions, these belong to the seller, unless the buyer stipulates otherwise.
|
| 34.21 تأمل ما يقاع
| 34.21 Examining items
|
| ولا بأس بشراء ما في العدل على البرنامج بصفة معلومة.
| There is nothing wrong with buying commodities in sacks [without seeing the contents], on the basis of an exact written description.
|
| ولا يجوز شراء ثوب لا ينشر ولا يوصف أو في ليل مظلم لا يتأملانه ولا يعرفان ما فيه، وكذلك الدابة في ليل مظلم.
| It is not permitted, however, to buy cloth which is neither spread open nor described, or if it is a dark night when neither the buyer nor the seller can see the article or know what it is like. The same holds for buying an animal on a dark night.
|
| 34.22 السوم
| 34.22 Bidding (sawm)
|
| ولا يسوم أحد على سوم أخيه وذلك إذا ركنا وتقاربا لا في أول التساوم.
| No one should outbid another when the bargaining parties are satisfied and near clinching the sale. (249) But competitive bidding early in the bargaining is allowed.
|
| والبيع ينعقد بالكلام وإن لم يفترق المتبايعان.
| A sale is contracted by word, [and binds] even if the parties have not parted.
|
| 34.23 الإجار والجعل والكراء
| 34.23 Selling services by time (ijāra) or by job (ju`l), and selling the use of property (kirā') (250)
|
| والاجارة جائزة إذا ضربا لها أجلا وسميا الثمن.
| Selling services by time is permitted if the two parties fix the length of time and the price.
|
| ولا يضرب في الجعل أجل في رد آبق أو بعير شارد أو حفر بئر أو بيع ثوب ونحوه، ولا شئ له إلا بتمام العمل.
| Yet no time should be fixed in a job contract (ju`l) to catch a runaway slave or a lost camel, to dig a well, sell a garment, or do a similar job [which is uncertain to succeed]. In a job contract the employee is paid only upon completing the job.
|
| والاجير على البيع إذا تم الاجل ولم يبع وجب له جميع الاجر، وإن باع في نصف الاجل فله نصف الاجارة.
| If someone is hired by time to sell something by a certain date and has not sold it when the time expires, he must be paid his entire wage. But if he sells the item when the time is only half expired, he has a right to only half the wage.
|
| والكراء كالبيع فيما يحل ويحرم. ومن اكترى دابة بعينها إلى بلد فماتت انفسخ الكراء فيما بقي، وكذلك الاجير يموت والدار تنهدم قبل تمام مدة الكراء.
| Selling the use of property is like selling things, as far as what is permitted or forbidden is concerned. If someone rents a mount for a certain sum to go to a certain place, and the animal dies on the way, the rent for the rest of the journey is canceled. The same holds for a man employed by time who dies, or a house which collapses before the lease is up.
|
| ولا بأس بتعليم المتعلم القرآن على الحذاق ومشارطة الطبيب على البرء.
| It is not wrong for a teacher of the Qur'ān [to agree to be paid when his student] has memorized it. Likewise it is permitted to {110} contract a physician's services with the condition that he will be paid only if he cures the patient.
|
| ولا ينتقض الكراء بموت الراكب أو الساكن ولا بموت غنم الرعاية وليأت بمثلها.
| The lease of an animal or a house does not end because of the death of the lessee, [and the heirs must pay the remaining rent]. Neither does the hiring of a shepherd end because the animals die, and the owner must [pay him in full or] give him other animals [to shepherd for the remainder of the time].
|
| ومن اكترى كراء مضمونا فماتت الدابة فليأت بغيرها، وإن مات الراكب لم ينفسخ الكراء وليكتروا مكانه غيره.
| If someone rents a [definite kind of] mount to be assured by the owner, and the animal dies, the owner must provide another. If the rider dies, the lease is not voided, and his heirs must hire another rider in his place.
|
| ومن اكترى ماعونا أو غيره فلا ضمان عليه في هلاكه بيده وهو مصدق إلا أن يتبين كذبه.
| If someone rents a utensil or some other thing, he is not responsible for it if it perishes in his possession. He should be presumed to be giving a true story unless it is evident he is lying.
|
| والصناع ضامنون لما غابوا عليه عملوه بأجر أو بغير أجر.
| Artisans are responsible for things they lose, whether they are working for a salary or not.
|
| ولا ضمان على صاحب الحمام، ولا ضمان على صاحب السفينة، ولا كراء له إلا على البلاغ.
| The owner of a public bath (ḥammām) is not responsible [for belongings lost there by his clients], nor is a shipowner [for cargo lost from or with the ship]. A shipowner has no right to his shipping charges until he delivers the cargo.
|
| 34.24 الشركة
| 34.24 Partnership (sharika) of labour and capital
|
| ولا بأس بالشركة بالابدان إذا عملا فموضع واحد عملا واحدا أو متقاربا.
| There is nothing wrong with a partnership in bodily labour if the two partners work in one place at one job, or different but related jobs.
|
| وتجوز الشركة بالاموال على أن يكون الربح بينهما بقدر ما أخرج كل واحد منهما، والعمل عليهما بقدر ما شرطا من الربح لكل واحد، ولا يجوز أن يختلف رأس المال ويستويا في الربح.
| A partnership in capital is permitted provided each partner receives the percentage of profit proportionate to the capital he invested and each partner works in proportion to the profit it was stipulated he should get. If the capital each partner has invested is different, it is not permitted to share the profit equally.
|
| 34.25 القرض
| 34.25 Trade loans (qarḍ) (251)
|
| والقراض جائز بالدنانير والدراهم، وقد أرخص فيه بنقار الذهب والفضة.
| The lending of dīnārs and dirhams is permitted; this permission extends to unminted gold and silver as well.
|
| ولا يجوز بالعروض ويكون إن نزل أجيرا في بيعها وعلى قراض مثله في الثمن.
| Trade loans of merchandise are not permitted. [For merchandise], the borrower is the equivalent of an employee [and must be paid a commission] for selling the merchandise. [If he trades] with the price of the sale, this money is considered a trade loan, [and the profit should be shared proportionally]. (252)
|
| وللعامل كسوته وطعامه إذا سافر في المال الذي له بال وإنما يكتسي في السفر البعيد.
| {111} The borrower of a trade loan has a right to clothing and food while traveling with the money entrusted to him; yet clothing is to be provided only for a long trip.
|
| ولا يقتسمان الربح حتى ينض رأس المال.
| The profit should not be divided [between the lender and the borrowing trader] until the capital is at hand in cash.
|
| 34.26 المساقاة
| 34.26 Leasing an orchard (musāqāt)
|
| والمساقاة جائزة في الاصول على ما تراضيا عليه من الاجزاء.
| The leasing of fruit trees is permitted, provided the parties agree on what proportion of the harvest goes to each.
|
| والعمل كله على المساقى، ولا يشترط عليه عملا غير عمل المساقاة ولا عمل شئ ينشئه في الحائط إلا ما لا بال له من شد الحظيرة وإصلاح الضفيرة، وهي مجتمع الماء من غير أن ينشئ بناءها والتذكير على العامل وتنقية مناقع الشجر وإصلاح مسقط الماء من الغرب وتنقية العين وشبه ذلك جائز أن يشترط على العامل.
| All the labour must be done by the lessee. Besides caring for the trees, (253) no other work may be demanded of him, such as starting new projects in the orchard, unless the work is inconsequential, like sealing off the fence and repairing the reservoir but he is not to build them. Pollinating the trees is part of the lessee's work. In addition, the contract may stipulate that he should keep the irrigation apparatus in repair, clean the soaking area around the trees, clean the water source, and perform similar tasks.
|
| ولا تجوز المساقاة على إخراج ما في الحائط من الدواب وما مات منها فعلى ربه. خلفه ونفقة الدواب والاجراء على العامل.
| A lease may not be contracted allowing the owner to remove the work animals that were in the orchard. If any of these die, the owner must replace them. But the lessee must maintain the work animals and employees.
|
| وعليه زريعة البياض اليسير. ولا بأس أن يلغى ذلك للعامل وهو أحله، وإن كان البياض كثيرا لم يجز أن يدخل في مساقاة النخل إلا أن يكون قدر الثلث من الجميع فأقل.
| The lessee must farm the arable portion of the orchard if it is small. (254) There is no harm in ceding to him the right to this portion; in fact, this is the more lawful course. If the arable land is very much it shall not be included in the lease of the orchard; to be included it must be a third or less of the total area.
|
| 34.27 الشركة في الزرع
| 34.27 Farming partnership
|
| والشركة في الزرع جائزة إذا كانت الزريعة منهما جميعا والربح بينهما.
| A farming partnership is permitted if both parties share in the profit and both provide the seed, {112} whether one owns the land and the other does the labour, or they share the labour and rent or own the land together.
|
| وإذا كانت الارض لاحدهما والعمل على الآخر أو العمل بينهما واكتريا الارض أو كانت بينهما أما إن كان البذر من عند أحدهما ومن عند الآخر الارض والعمل عليه أو عليهما والربح بينهما لم يجز.
| A partnership in which both share in the profit is not permitted if one partner provides the seed and the other provides the land, whether the latter does the labour alone or both share the labour.
|
| ولو كانا اكتريا الارض والبذر من عند واحد وعلى الآخر العمل جاز إذا تقاربت قيمة ذلك.
| On the other hand, a partnership is permitted if the parties rent the land together and one provides the seed while the other provides the labour, if the value of the seed and labour are nearly equal.
|
| ولا ينقد في كراء أرض غير مأمونة قبل أن تروى.
| Until it is actually irrigated, no payment may be made towards the rent of land which is not sure to receive irrigation water.
|
| 34.28 ضمن النتاجة المباعة ولا مأخوذة
| 34.28 Liability for damage to crops sold and not yet claimed
|
| ومن ابتاع ثمرة في رؤوس الشجر فأجيح ببرد أو جراد أو جليد أو غيره، فإن أجيح قدر الثلث فأكثر وضع عن المشتري قدر ذلك من الثمن، وما نقص عن الثلث فمن المبتاع.
| If someone buys fruit still on the trees, and one third or more of it is destroyed by hail, locusts or frost, or in some other way, the value of it is to be reduced from the price the buyer pays. If less than a third is destroyed, the buyer takes the loss.
|
| ولا جائحة في الزرع ولا فيما اشتري بعد أن يبس من الثمار.
| Nothing is to be reduced from the price the buyer pays in the case of unpreventable destruction of grain or of fruit bought after it is dried. (255)
|
| وتوضع جائحة البقول وإن قلت. وقيل: لا يوضع إلا قدر الثلث.
| If there is even a slight unpreventable destruction of vegetables the price should be reduced, although another opinion is that the price is reduced only if a third is destroyed.
|
| 34.29 العرية
| 34.29 Gift of fruit which can be dried (`ariyya) (256)
|
| ومن أعرى ثمر نخلات لرجل من جنانه فلا بأس أن يشتريها إذا أزهت بخرصها تمرا يعطيه ذلك عند الجذاذ إن كان فيها خمسة أوسق فأقل، ولا يجوز شراء أكثر من خمسة أوسق إلا بالعين والعرض.
| If someone gives a man the fruit of the palm trees of his garden, it is not wrong for him to buy back the [new] dates when the ripen with their measure [in dried dates]. When the bunches of the fruit are cut, [the donor] may exchange up to five wasqs. He may buy more than five wasqs only with money or merchandise. {113}
|
باب 35
في الوصايا والمدبر والمكاتب والمعتق وأم الولد والولاء
| CHAPTER 35
BEQUESTS AND FREEING OF SLAVES
|
| 35.01 الوصايا
| 35.01 Bequests (waṣiyya, pl. waṣāyā)
|
| ويحق على من له ما يوصي فيه أن يعد وصيته ولا وصية لوارث، والوصايا خارجة من الثلث ويرد ما زاد عليه إلا أن يجيزه الورثة.
| A man who has possessions to bequeath has the right to prepare a will. (257) No bequest may be made in favour of an heir. Bequests are to be made out of the disposable third of the estate. Any amount bequeathed in excess of the third is void unless the heirs approve it.
|
| والعتق بعينه مبدأ عليها والمدبر في الصحة مبدأ على ما في المرض من عتق وغيره، وعلى ما فرط فيه من الزكاة فأوصى به فإن ذلك في ثلثه مبدأ على الوصايا ومدبر الصحة مبدأ عليه.
| In disposing of the third, a bequest to free outright (`itq) a definite slave shall take precedence over other bequests. (258) A declaration a man made in full health that when he dies his slave shall be free (tadbīr) takes precedence over a bequest made during his final illness to free a slave or to provide for any other purpose, including the payment of outstanding zakāt. A bequest to pay outstanding zakāt is to be taken from the disposable third before ordinary bequests, but a declaration made in full health to grant a slave freedom at the owner's death takes precedence over it.
|
| وإذا ضاق الثلث تحاص أهل الوصايا التي لا تبدئة فيها.
| If the disposable third is not enough for all the bequests, those which do not have preference are to receive a proportionate settlement of what remains of the third.
|
| وللرجل الرجوع عن وصيته من عتق وغيره.
| A man may revoke a bequest he made to free a slave outright and any other bequest as well.
|
| 35.02 التدبير
| 35.02 Freeing a slave at death (tadbīr) or at a certain date (ilā ajal)
|
| والتدبير أن يقول الرجل لعبده أنت مدبر أو أنت حر عن دبر مني، ثم لا يجوز له بيعه وله خدمته وله انتزاع ماله ما لم يمرض وله وطؤها إن كانت أمة.
| A declaration to grant a slave freedom at the owner's death is made by saying to the slave "You are free at my death". (259) Thereafter the owner has no right to sell the slave or give him away, but he has the right to his service until he dies, when the slave is freed. As long as the owner is not ill he may confiscate the possessions of such a slave, and if the slave is a woman he may have intercourse with her.
|
| ولا يطأ المعتقة إلى أجل ولا يبيعها وله أن يستخدمها وله أن ينتزع مالها ما لم يقرب الاجل.
| The owner, however, may not have intercourse with a slave woman whom he has promised freedom at a certain date, nor may he sell her, although he has a right to ask her service and to confiscate her possessions, as long as the date of her manumission is not near.
|
| وإذا مات فالمدبر من ثلثه والمعتق إلى أجل من رأس ماله.
| If a slave owner dies, a slave he promised freedom on his death is freed as part of the disposable third of the man's property, but a slave who was promised freedom on a certain date is freed as part of the total estate. (260)
|
| 35.03 الكتابة
| 35.03 Freeing a slave after installment payments (kitāba)
|
| والمكاتب عبد ما بقي عليه شئ والكتابة جائزة على ما رضيه العبد، والسيد من المال منجما قلت النجوم أو كثرت،
| A slave with a writ permitting him to purchase his freedom {114} (mukātab) is one who still owes something [before being freed]. A writ to purchase freedom kitāba] is permitted when made on the basis of a certain sum agreed upon by the master and the slave which the slave should pay to the master over a period of time, whether in many or few installments. (261)
|
| فإن عجز رجع رقيقا وحل له ما أخذ منه، ولا يعجزه إلا السلطان بعد التلوم إذا امتنع من التعجيز.
| If the slave is unable to make the payments he returns to full slave status, and the master may keep the payments he had already received. If the slave defaults in making payments and does not accept his master's declaration that he is insolvent, only the sultan may declare him insolvent.
|
| 35.04 أولاد العبد وماله
| 35.04 Children and property of slaves
|
| وكل ذات رحم فولدها بمنزلتها من مكاتبة أو مدبرة أو معتقة إلى أجل أو مرهونة وولد أم الولد من غير السيد بمنزلتها.
| If a slave mother has a writ to purchase her freedom, or is to be freed at her master's death or after a certain time, or is pledged as a security, any child she bears [thereafter] shares her status. If a slave woman has had a child by her master, likewise any children she may have [thereafter] by another man are included in her status. (262)
|
| ومال العبد له إلا أن ينتزعه السيد فإن أعتقه أو كاتبه ولم يستثن ماله فليس له أن ينتزعه.
| A slave's possessions are his unless his master confiscates them. If the master frees him or gives him a writ allowing him to purchase his freedom and does not at the same time exclude the slaves possessions, he may not confiscate them.
|
| وليس له وطئ مكاتبته.
| If a slave woman has obtained from her master a writ to purchase her freedom, he may not have intercourse with her.
|
| وما حدث للمكاتب والمكاتبة من ولد دخل معهما في الكتابة وعتق بعتقهما.
| Any children a man or woman slave happens to have after obtaining a writ to purchase his or her freedom are included in the contract and are freed along with their parent.
|
| 35.05 كتابة الجماعة
| 35.05 Freeing a group by kitāba
|
| وتجوزكتابة الجماعة ولا يعتقون إلا بأداء الجميع.
| Several slaves collectively may be given a writ to purchase their freedom, but they do not become free until the total sum is paid.
|
| 35.06 ما لا يجوز للمكاتب
| 35.06 Restrictions on a mukātab
|
| وليس للمكاتب عتق ولا إتلاف ماله حتى يعتق، ولا يتزوج ولا يسافر السفر البعيد بغير إذن سيده.
| A slave who has a writ to purchase his freedom may not free his own slaves or dispose of his possessions until he is set free. Neither may he marry or make a long journey without permission of his master.
|
| 35.07 أولاد المكاتب الذي مات
| 35.07 Children of a deceased mukātab
|
| وإذا مات وله ولد قام مقامه وودى من ماله ما بقي عليه حالا، وورث من معه من ولده ما بقي.
| If a slave who has a writ to purchase his freedom dies leaving children, they take his place and are to pay from his estate the remaining amount, which becomes due [in its entirety at their father's death]. These children, who were to be freed with their father, inherit the remainder of the estate.
|
| وإن لم يكن في المال وفاء فإن ولده يسعون فيه ويؤدون نجوما إن كانوا كبارا وإن كانوا صغار وليس في المال قدر النجوم إلى بلوغهم السعي رقوا.
| If there is not enough in the estate to pay the entire amount required for being set free, the children, if they are adults, should trade with what there is, and pay what is due in installments. If the children are minors {115} and the estate is not large enough to cover the installments until they are old enough to trade with the remainder, they should be put straight away into full slavery.
|
| وإن لم يكن له ولد معه في كتابته ورثه سيده.
| If the deceased had no children to be freed with him, the master inherits the deceased's estate.
|
| 35.08 أم ولد
| 35.08 A slave mother of her master's child (umm walad)
|
| ومن أولد أمة فله أن يستمتع منها في حياته وتعتق من رأس ماله بعد مماته، ولا يجوز بيعها ولا له عليها خدمة ولا غلة وله ذلك في ولدها من غيره وهو بمنزلة أمه في العتق يعتق بعتقها، وكل ما أسقطته مما يعلم أنه ولد فهبه أم ولد، ولا ينفعه العزل
| If a man has a child by a slave concubine, he may continue to have relations with her as long as he lives, but when he dies she is to be set free out of his undivided estate. He may not sell her or demand her service for himself or others. (263) But he may demand such service from a child she has by another man. (264) Such a child has the same status as its mother, and is set free when she is set free.
|
| إذا أنكر ولدها وأقر بالوطئ فإن ادعى استبراء لم يطأ بعده لم يلحق به ما جاء من ولد.
| Any certified miscarriage had by a slave concubine makes her a mother of her master's child (umm walad). If the master admits having had intercourse with her, he cannot claim to have withdrawn [his penis before ejaculation] in order to deny paternity. But if he claims to have maintained a period of abstinence to test her pregnancy (istibrā') and thereafter to have had no intercourse with her, he is not held to have fathered what she delivers.
|
| 35.09 العبد الذي عليه الدين
| 35.09 Obstacle of slave's debts
|
| ولا يجوز عتق من أحاط الدين بماله.
| It is not permitted to free a slave who owes debts.
|
| 35.10 لعتق بالسراية
| 35.10 Freeing part of a slave (bi-s-sirāya) (265)
|
| ومن أعتق بعض عبده استتم عليه.
| If someone sets free part of his slave's [body], it is understood that he frees him entirely.
|
| وإن كان لغيره معه فيه شركة قوم عليه نصيب شريكه بقيمته يوم يقام عليه وعتق. فإن لم يوجد مال بقي سهم الشريك رقيقا.
| If someone else shares in the ownership of the slave, the value of his share should be charged to the party who is freeing the slave on the day the manumission is settled. The slave then goes free. But if the one who is freeing the slave does not have the money to pay his partner, the share of the other partner remains enslaved.
|
| 35.11 العتق بمثلة
| 35.11 Freeing because of mutilation (muthla)
|
| ومن مثل بعبده مثلة بينة من قطع جارحة ونحوه عتق عليه.
| If someone mutilates his slave in an obvious way, such as by cutting off a limb, the slave goes free. (266)
|
| 35.12 العتق بالقرابة
| 35.12 Freeing because of relationship (qarāba)
|
| ومن ملك أبويه أو أحدا من ولده أو ولد ولده أو ولد بناته أو جده أو جدته أو أخاه لام أو لاب أو لهما جميعا عتق عليه.
| If someone gains possession of his parents, a son or a grandson, a grandfather or grandmother, or a uterine, consanguine or full brother of his, such a slave goes free [automatically] at the owner's loss.
|
| 35.13 العتق بالتبعة
| 35.13 Freeing by concomitance (tab`iyya)
|
| ومن أعتق حاملا كان جنينها حرا معها.
| If someone frees a pregnant woman, the child she is carrying is freed with her.
|
| 35.14 العتق الواجب
| {116} 35.14 Freeing because of an obligation
|
| ولا يعتق في الرقاب الواجبة من فيه معنى من عتق بتدبير أو كتابة أو غيرهما ولا أعمى ولا أقطع اليد وشبهه ولا من على غير الاسلام. ولايجوز عتق الصبي ولا المولى عليه.
| In freeing a slave to satisfy an obligation, (267) one may not free a slave who is already in the process of being freed, such as one who was promised freedom at the death of his master or who was given a writ to purchase his freedom. Neither may one choose a blind slave, one whose hand is cut off or is maimed in some such way, a non-Muslim, a young boy, or someone who is under guardianship [because of insanity].
|
| 35.15 الولاء
| 35.15 Patronship (walā') (268)
|
| والولاء لمن أعتق، ولا يجوز بيعه ولا هبته.
| Patronship is a relationship to a former slave held by the one who set him free. Patronship cannot be sold or given away.
|
| ومن أعتق عبدا عن رجل فالولاء للرجل.
| If someone frees a slave on behalf of another man, this man becomes the former slave's patron.
|
| ولا يكون الولاء لمن أسلم على يديه، وهو للمسلمين.
| If someone receives another person's conversion to Islam he does not become the person's patron, but the Muslim community does. (269)
|
| وولاء ما أعتقت المرأة لها وولاء من يجر من ولد أو عبد أعتقته ولا ترث ما أعتق غيرها من أب أو ابن أو زوج أو غيره.
| A woman retains patronship over a slave she has freed as well as over the slave's children and slaves whom she freed concomitantly. Yet she may not inherit the patronship of a slave freed by her father, her son, her husband, or anyone else.
|
| وميراث السائبة لجماعة المسلمين.
| The estate left by a slave who was set free without a patron (270) is inherited by the Muslim community.
|
| والولاء للاقعد من عصبة الميت الاول، فإن ترك ابنين فورثا ولاء مولى لابيهما ثم ما ت أحدهما وترك بنين رجع الولاء إلى أخيه دون بنيه، وإن مات واحد وترك ولدا ومات أخوه وترك ولدين فالولاء بين الثلاثة أثلاثا.
| Patronship over a slave is inherited by the nearest agnatic heir (`aṣaba) of the deceased patron. If the deceased left two sons, they inherit the patronship of their father's client together. Then if one of the two dies, even leaving sons, the patronship reverts [in full] to his brother to the exclusion of his sons. If one of the brothers dies leaving one son, and the other dies leaving two sons, a third of the patronship goes to each of the three survivors.
|
باب 36
في الشفعة والهبة والصدقة والحبس والرهن والعارية والوديعة واللقطة والغصب
| CHAPTER 36
PROPERTY RIGHTS
|
| 36.01 الشفعة
| 36.01 Pre-emption (shuf`a) (271)
|
| وإنما الشفعة في المشاع ولا شفعة فيما قد قسم ولا لجار ولا في طريق ولا عرصة دار قد قسمت بيوتها ولافي فحل نخل أو بئر إذا قسمت النخل أو الارض ولا شفعة إلا في الارض وما يتصل بها من البناء والشجر.
| The right of pre-emption concerns only what is owned in common. {117} Thus there is no right of pre-emption to property which is divided into separately owned portions, or to a neighbour's property, to a roadway [into subdivided property], to the yard of a house divided into separately owned apartments, to [a co-owner's share in] a male palm tree if the female palm trees it serves are separately owned, or to [a co-owener's share in] a well if the land [it serves] is owned in separate portions. The right of pre-emption applies only to land and the constructions and trees on it.
|
| ولا شفعة للحاضر بعد السنة والغائب على شفعته وإن طالت غيبته، وعهدة الشفيع على المشتري، ويوقف الشفيع فإما أخذ أو ترك.
| The holder of the right of pre-emption loses it after one year [from the sale of the co-owner's share] if he was present [at the sale]. If he was absent he keeps his right, even if he is away a long time. (272) If someone else buys the property, he must guarantee (`uhda) the property [against any defects] should the pre-emptor decide to buy it. The pre-emptor may be foreced [in court] to decide between buying the property or giving up his right of pre-emption [before the year is up].
|
| ولا توهب الشفعة ولا تباع وتقسم بين الشركاء بقدر الانصباء.
| The right of pre-emption may not be given away or sold. If there are several co-owners, they share in the right of pre-emption [to any share of the property that is for sale] in proportion to the size of their own shares of the property.
|
| 36.02 الهبة والصدقة والحبس
| 36.02 Donations (hiba), alms (ṣadaqa), and foundations (ḥubus) in general
|
| ولا تتم هبة ولا صدقة ولا حبس إلا بالحيازة، فإن مات قبل أن تحاز عنه فهي ميراث إلا أن يكون ذلك في المرض فذلك نافذ من الثلث إن كان لغير وارث.
| A donation, alms, or ḥubus takes full effect only upon possession. (273) If the donor dies before the recipients take possession of any of these, the property reverts to his estate, unless the grant was made during the deceased's final illness; in this case it is paid out of the disposable third, (274) provided it is not in favour of an heir.
|
| 36.03 الهبة والصدقة
| 36.03 Donations and alms (275)
|
| والهبة لصلة الرحم أو لفقير كالصدقة لا رجوع فيها. ومن تصدق على ولده فلا رجوع له وله أن يعتصر ما وهب لولده الصغير أو الكبير ما لم ينكح لذلك أو يداين أو يحدث في الهبة حدثا.
| A donation to someone related within a degree prohibiting marriage or to a poor person is like an alms in that it may not be taken back. (276) Thus a father who gives something in alms to a minor child of his may not take it back. Nevertheless he may take back something he gave a minor son or even an adult son as a donation, as long as the son did not use the donation to get married with or to give out a loan, and nothing happened to the donation to change its value.
|
| والام تعتصر ما دام الاب حيا، فإذا مات لم تعتصر، ولا يعتصر من يتيم واليتم من قبل الاب.
| A mother may take back a donation to her child as long as its father is alive, but she may not do so if he dies, since she may not take back a donation to an orphan, that is, a child who has lost its father. (277)
|
| وما وهبه لابنه الصغير فحيازته له جائزة إذا لم يسكن ذلك أو يلبسه إن كان ثوبا، وإنما يجوز له ما يعرف بعينه، وأما الكبير فلا تجوز حيازته له.
| A father may retain possession of a donation he made to a minor son {118} of his, provided that he does not occupy [the building] or wear the garment he gave. Moreover, he may retain possession for his son only if the donation is a definitely identifiable article and the son is not yet an adult.
|
| ولا يرجع الرجل في صدقته ولا ترجع إليه إلا بالميراث. ولا بأس أن يشرب من لبن ما تصدق به. ولا يشتري ما تصدق به.
| A man should not take back something he gave in alms; he can recover it only by inheriting it. It is not wrong for a man to [accept an offer to] drink the milk of an animal he gave in alms. Yet he may not buy back anything he gave in alms.
|
| والموهوب للعوض إما أثاب القيمة أو رد الهبة فإن فاتت فعليه قيمتها، وذلك إذا كان يرى أنه أراد الثواب من الموهوب له.
| Someone who was given a donation for a counter-value expected in exchange must either recompense the donor with the value of the donation or return the donation. If the recipient no longer has the donation, he must return its value if he realizes that the donor was looking for a recompense from him.
|
| ويكره أن يهب لبعض ولده ماله كله، وأما الشئ منه فذلك سائغ. ولا بأس أن يتصدق على الفقراء بماله كله لله.
| It is disapproved for someone to give all his possessions as a donation to one of his children, (278) but to give one of them part of his possessions is allowed. On the other hand, it is not wrong for a man to give all his possessions in alms to the poor for the sake of God.
|
| ومن وهب هبة فلم يحزها الموهوب له حتى مرض الواهب أو أفلس فليس له حينئذ قبضها، ولو مات الموهوب له كان لورثته القيام فيها على الواهب الصحيح.
| If a donee fails to take possession of a donation made to him until the donor falls ill or is bankrupt, he is then not entitled to take possession of it. If the donee dies [without having taken possession of the donation], his heirs may claim it, as long as the donor is in good health.
|
| 36.04 الحبس
| 36.04 Ḥubus (279)
|
| ومن حبس دارا فهي على ما جعلها عليه إن حيزت قبل موته ولو كانت حبسا على ولده الصغير جازت حيازته له إلى أن يبلغ وليكرها له ولا يسكنها، فإن لم يدع سكناها حتى مات بطلت.
| When someone puts his house in ḥubus, it may not be put to any other purpose if the beneficiary takes possession of it before the owner's death. If the ḥubus is established in favour of a minor son of his, the owner may hold the property for him until he reaches maturity. In this case he should rent it out and not occupy it himself. If he never moves out of the house before he dies, the ḥubus is void.
|
| وإن انقرض من حبست عليه رجعت حبسا على أقرب الناس بالمحبس يوم المرجع.
| {119} If the beneficiaries of the ḥubus die off, (280) the nearest [poor] elatives of the founder of the ḥubus become its beneficiaries the day it reverts from the former beneficiaries. (281)
|
| 36.05 العمرة
| 36.05 Life grants (`umra) (282)
|
| ومن أعمر رجلا حياته دارا رجعت بعد موت الساكن ملكا لربها، وكذلك إن أعمر عقبه فانقرضوا بخلاف الحبس.
| If someone gives a person the use of a house for as long as the donee lives, the house returns to its owner once the beneficiary who occupies it dies. It likewise returns to the owner if he gave the use of the house to the deceased recipient's children and they die off. This rule of return is in contrast to what holds for a ḥubus.
|
| فإن مات المعمر يومئذ كانت لورثته يوم موته ملكا.
| If the one who gave the use of a house dies on the same day as the beneficiary, the ownership of the house goes to the deceased owner's heirs the day he dies.
|
| 36.06 والزيادة في الحبس
| 36.06 More on ḥubus
|
| ومن مات من أهل الحبس فنصيبه على من بقي.
| If one of several beneficiaries of a ḥubus dies, his share goes to the remaining beneficiaries.
|
| ويؤثر في الحبس أهل الحاجة بالسكنى والغلة، ومن سكن فلا يخرج لغيره إلا أن يكون في أصل الحبس شرط فيمضي.
| People in need of lodging or revenue are to be preferred as beneficiaries of a ḥubus. But if someone is living [in a building as the beneficiary of a ḥubus], he should not be put out for someone else [who is poor], unless there is a stipulation to that effect in the ḥubus charter; this must be carried out.
|
| ولا يباع الحبس وإن خرب ويباع الفرس الحبس يكلب ويجعل ثمنه في مثله أو يعان به فيه.
| A building put in ḥubus may not be sold, even if it is dilapidated. But if a horse put in ḥubus becomes mad and useless, it should be sold and the money used to found another ḥubus or to help someone thereby.
|
| واختلف في المعاوضة بالربع الخرب بربع غير خرب.
| There is a difference of opinion concerning whether one may substitute a building in good condition for one that is [in ḥubus] and is dilapidated.
|
| 36.07 الرهن
| 36.07 Pledges (rahn) (283)
|
| ּوالرهن جائز ولا يتم إلا بالحيازة ولا تنفع الشهادة في حيازته إلا بمعاينة البينة.
| Giving something in pledge is permitted. The transaction is not accomplished until [the lender] takes possession of it. The witnessing of taking possession is valid only if the witness (284) has seen the transaction.
|
| وضمان الرهن من المرتهن فيما يغاب عليه ولا يضمن ما لا يغاب عليه. وثمرة النخل الرهن للراهن، وكذلك غلة الدور.
| Responsibility for the pledged property lies with the party who takes it in pledge (al-murtahin) if it is an object which can be hidden. If the object cannot be hidden, he does not bear the responsibility for it. Thus responsibility for the pledged fruit of a palm tree belongs to the party who put it in pledge (ar-rāhin). The same is true of housing rents pledged as a security.
|
| والولد رهن مع الامة الرهن تلده بعد الرهن، ولا يكون مال العبد رهنا إلا بشرط.
| If a slave woman bears a child after being given in pledge, her child is kept in pledge with her. The possessions of a [pledged] slave do not go into pledge with him unless they are so stipulated.
|
| وما هلك بيد أمين فهو من الراهن.
| If the pledged property perishes while in the custody of {120} an agent [of the owner], the responsibility for it remains with the owner.
|
| 36.08 العارية
| 36.08 Loan for temporary use (`āriyya) (285)
|
| والعارية مؤداة يضمن ما يغاب عليه ولا يضمن ما لا يغاب عليه من عبد أو دابة إلا أن يتعدى.
| A loan for temporary use is something given to be returned. The borrower is responsible for it if it is something which can be hidden, but not if it cannot be hidden, such as a slave or a mount, unless he abuses it.
|
| 36.09 الوديعة
| 36.09 Deposits (wadī`a) (286)
|
| والمودع إن قال: رددت الوديعة إليك صدق إلا أن يكون قبضها بإشهاد، وإن قال: ذهبت فهو مصدق بكل حال، والعارية لا يصدق في هلاكها فيما يغاب عليه.
| If someone who was given an object to guard says "I have returned what you gave me to guard", he is to be believed, unless he had taken possession of the object before witnesses; [then he must return it the same way]. If he says "It vanished", (287) he is to be believed no matter what [he accepted to guard and how he accepted it]. This is in contrast to someone who borrows the usufruct of an object (`āriyya) which can be hidden; he is not to be believed when he says he lost it.
|
| ومن تعدى على وديعة ضمنها وإن كانت دنانير فردها في صرتها ثم هلكت فقد اختلف في تضمينه.
| If someone abuses an object he was given to guard he bears responsibility [for the damage]. If the object consisted of dīnārs which were lost after he returned them in their purse, there is a difference of opinion whether the person who guarded them is responsible or not. (288)
|
| ومن اتجر بوديعة فذلك مكروه والربح له إن كانت عينا، وإن باع الوديعة وهي عرض فربها مخير في الثمن أو القيمة يوم التعدي.
| It is disapproved for someone to trade with something placed in his safekeeping. But [if he does so] with a money deposit, the profit belongs to him. If the deposit sold was merchandise, the owner has the choice of taking either [the price for which it was sold] or the real value the merchandise had on the day of the infringement [of selling it] was committed.
|
| 36.10 اللقطة
| 36.10 Found property (luqaṭa) (289)
|
| ومن وجد لقطة فليعرفها سنة بموضع يرجو التعريف بها، فإن تمت سنة ولم يأت لها أحد فإن شاء حبسها وإن شاء تصدق بها وضمنها لربها إن جاء.
| If someone finds a lost article [of value] he must announce it for one year in a place where such announcements are expected. (290) If the year expires and no one comes to claim it, the finder may put it in ḥubus for someone or give it away as alms. In the latter case, he is responsible for the [consumed] article to its owner if he comes.
|
| وإن انتفع بها ضمنها، وإن هلكت قبل السنة أو بعدها بغير تحريك لم يضمنها.
| If the finder makes use of the article he is responsible for it. If the article perishes before or after the year is up without his having mishandled it, he is not responsible for it.
|
| وإذا عرف طالبها العفاص والوكاء أخذها، ولا يأخذ الرجل ضالة الابل من الصحراء وله أخذ الشاة وأكلها إن كانت بفيفاء لا عمارة فيها.
| If the claimant recognizes the pouch [containing money] and the string tying it, he may take it. A man may not claim a lost camel in the desert, but he may claim and eat a sheep or goat he finds in uninhabited wasteland.
|
| 36.11 إداء قيمة المستهلك
| 36.11 Compensation for consumption of another's property
|
| ومن استهلك عرضا فعليه قيمته، وكل ما يوزن أو يكال فعليه مثله.
| If someone {131} consumes merchandise [belonging to someone else], he must pay its value. But if the goods are valued by weight or measure, he must pay back an equivalent amount.
|
| 36.12 الغصب
| 36.12 Usurpation (ghaṣb) (291)
|
| والغاصب ضامن لما غصب، فإن رد ذلك بحاله فلا شئ عليه، وإن تغير في يده فربه مخير بين أخذه بنقصه أو تضمينه القيمة.
| A usurper is responsible for the loot he takes. If he returns it in the state in which he took it he is free from further obligation [to the owner]. But if it deteriorated by itself while in his possession, the owner has the choice of taking it back as it is or requiring the usurper to pay its original value.
|
| ولو كان النقص بتعديه خير أيضا في أخذه وأخذ ما نقصه، وقد اختلف في ذلك.
| If the usurper himself damaged the article, the owner has the choice of taking the article back with compensation for the damage [or requiring the usurper to pay its original value] although there is a difference of opinion concerning the legitimacy of [the first alternative].
|
| ولا غلة للغاصب ويرد ما أكل من غلة أو انتفع، وعليه الحد إن وطئ وولده رقيق لرب الامة.
| The usurper has no right to the increment of what he took, and must return the increment accrued to him or [its value if] he consumed it. If he abducted a slave woman and had intercourse with her he must suffer the fixed punishment (ḥadd), (292) and if she bears him a son, the son becomes a slave of the owner of the woman.
|
| ولا يطيب لغاصب المال ربحه حتى يرد رأس المال على ربه، ولو تصدق بالربح كان أحب إلى بعض أصحاب مالك، وفي باب الاقضية شئ من هذا المعنى.
| It is not proper to let a usurper have the profit he made on the capital he appropriated before returning it to its owner. But according to some companions of Mālik it is preferable for the usurper to give the profit away in alms. More is said on this question in the chapter on judgements. (293)
|
باب 37
في أحكام الدماء والحدود
| CHAPTER 37
CRIMES, CONVICTION AND PUNISHMENTS
|
| 37.01 قتل نفس بنفس
| 37.01 Conviction for homicide
|
| ولا تقتل نفس بنفس إلا ببينة عادلة أو باعتراف أو بالقسامة إذا وجبت، يقسم الولاة خمسين يمينا ويستحقون الدم ولا يحلف في العمد أقل من رجلين، ولا يقتل بالقسامة أكثر من رجل واحد.
| No one may be put to death for homicide unless he is convicted by 1) adequate testimony ( bayyina), or 2) his own admission, or 3) a sworn indictment ( qasāma) if that is necessary. (294) In the latter case, the representatives (walī, p. wulāt) of the victim must swear [to the guilt of the accused] fifty times before they have a right to his blood. If the homicide was premeditated, at least two men must take part in the swearing. No more than one man may be put to death in consequence of a sworn indictment.
|
| وإنما تجب القسامة بقول الميت: دمي عند فلان أو بشاهد على القتل أو بشاهدين على الجرح ثم يعيش بعد ذلك ويأكل ويشرب.
| A sworn indictment is obligatory only if there exists: 1) a statement by the dying person that "Such and such shed my blood", or 2) a witness of the killing, or 3) two witnesses of the wounding, {122} if the wounded person lives long enough after being wounded to eat and drink.
|
| وإذا نكل مدعو الدم حلف المدعى عليهم خمسين يمينا، فإن لم يجد من يحلف من ولاته معه غير المدعى عليه وحده حلف الخمسين.
| If the claimants of the blood of one accused [of premeditated murder] refuse to swear, the representatives of the accused must swear [to his innocence] fifty times. If the accused cannot get any of his representatives to swear with him he should swear fifty times by himself. If a group of persons is accused of [premeditated] murder, each of them must swear [to his innocence] fifty times.
|
| ولو ادعي القتل على جماعة حلف كل واحد خمسين يمينا، ويحلف من الولاة في طلب الدم خمسون رجلا خمسين يمينا وإن كانوا أقل قسمت عليهم الايمان، ولا تحلف امرأة في العمد.
| In demanding the blood of one accused [of premeditated murder], fifty representatives of the victim should swear a total of fifty oaths, [each one swearing once]. If they are fewer, they should each swear so many oaths as to total fifty oaths. A woman may not swear in the case of a premeditated murder.
|
| وتحلف الورثة في الخطإ بقدر ما يرثون من الدية من رجل أو امرأة، وإن انكسرت يمين عليهم حلفها أكثرهم نصيبا منها، وإذا حضر بعض ورثة دية الخطإ لم يكن له بد أيحلف جميع الايمان ثم يحلف من يأتي بعده بقدر نصيبه من الميراث.
| For an accidental homicide, each male or female heir should swear [to the guilt of the accused] that fraction of the fifty oaths which is proportionate to his or her share in the blood rate (diya). If the number of oaths divides unevenly, the heir to whom the greater fraction falls swears the remainder. If only some of the heirs are present to swear in order to gain the blood rate for an accidental homicide, they may swear all fifty oaths, and if others come later these should each swear the number of times which is proportionate to his share in the inheritance.
|
| ويحلفون في القسامة قياما ويجلب إلى مكة والمدينة وبيت المقدس أهل أعمالها للقسامة، ولا يجلب في غيرها إلا من الاميال اليسيرة.
| The swearing should be done standing. People of the provinces of Mecca, Medina or Jerusalem should be summoned to their respective capital to swear the indictment. People of other provinces are not to be summoned [to a central mosque or similar place] unless they are within just a few miles of it.
|
| ولا قسامة في جرح ولا في عبد ولا بين أهل الكتاب ولا في قتيل بين الصفين، أو وجد في محلة قوم.
| A sworn indictment is not to be made when the victim was only wounded, or if the homicide victim was a slave or a Jew or a Christian, or if the [body of the] victim was found between the lines [of two contending Muslim forces] or in a place frequented by many people.
|
| 37.02 العفو
| 37.02 Clemency (`afw)
|
| وقتل الغيلة لا عفو فيه، وللرجل العفو عن دمه العمد إن لم يكن قتل غيلة وعفوه عن الخطإ في ثلثه.
| No clemency may be accorded to someone who murdered for money. (295) {123} In other cases of premeditated homicide the [mortally wounded] victim may spare the blood of his assailant. For an accidental homicide he may spare his assailant [payment of the blood rate] from the disposable third of his estate. (296)
|
| وإن عفا أحد البنين فلا قتل ولمن بقي نصيبهم من الدية ولا عفو للبنات مع البنين.
| If one of the sons of the murder victim spares the assailant, the latter shall not be put to death. But the other heirs have a right to their share of the blood rate. When there are sons, the daughters have no right to accord clemency.
|
| ومن عفي عنه في العمد ضرب مائة وحبس عاما.
| Someone who is spared [being put to death] for a premeditated homicide should be lashed one hundred times and incarcerated for one year.
|
| 37.03 الدية لرجال مسلمين
| 37.03 Blood rate (diya) (297)
|
| والدية على أهل الابل مائة من الابل، وعلى أهل الذهب ألف دينار، وعلى أهل الورق اثنا عشر ألف درهم.
| The blood rate for an accidental homicide is, for owners of camels, one hundred camels. For owners of gold it is one thousand dīnārs, and for owners of silver twelve thousand dirhams.
|
| ودية العمد إذا قبلت خمس وعشرون حقة وخمس وعشرون جذعة وخمس وعشرون بنت لبون وخمس وعشرون بنت مخاض.
| The blood rate for a premeditated murder, if accepted, consists, in camels, of 1) twenty-five ḥiqqas (females in their fourth year), 2) twenty-five jadha`as (females in their fifth year), 3) twenty-five females whose mothers are with milk (females in their third year), and 4) twenty-five menstruating females (in their second year).
|
| ودية الخطإ مخمسة عشرون من كل ما ذكرنا وعشرون بنو لبون ذكورا.
| The blood rate for an accidental homicide consists of five grades of camels, twenty of each of the four aforementioned ones, and twenty males whose mothers are with milk.
|
| وإنما تغلظ الدية في الاب يرمي ابنه بحديدة فيقتله فلا يقتل به ويكون عليه ثلاثون جذعة وثلاثون حقة وأربعون خلفة في بطونها أولادها، وقيل ذلك على عاقلته، وقيل ذلك في ماله.
| A heavier form of blood rate is to be exacted only in the case of a father who kills his son by throwing a piece of iron at him. (298) He is not to be put to death, but must pay in camels thirty jadha`as, thirty ḥiqqas, and forty khalifas, that is, pregnant camels. One opinion is that this is to be paid by his clan (`āqila); another that it is to be paid from his own possession.
|
| 37.04 الدية لغيرهم
| 37.04 Blood rate to other than Muslim men
|
| ودية المرأة على النصف من دية الرجل، وكذلك دية الكتابيين، ونساؤهم على النصف من ذلك.
| The blood rate due to a woman is half that due to a man. A Jewish or a Christian man likewise receives half what would be paid to a Muslim man. A Jewish or a Christian woman, moreover, receives only half what her male counterpart would be paid.
|
| والمجوسي ديته ثمانمائة درهم ونساوهم على النصف من ذلك، ودية جراحهم كذلك.
| A Magi man is paid eight hundred dirhams, and a Magi woman half of {124} that. The same proportions apply to indemnifications made to these women because of wounds inflicted on them. (299)
|
| 37.05 الدية للمثلة
| 37.05 Blood rate for mutilation
|
| وفي اليدين الدية وكذلك في الرجلين أو العينين وفي كل واحدة منهما نصفها.
| The [full] blood rate is to be paid for [amputating] someone's hands or feet or [destroying] his eyes. Half the blood rate is due if only one of these parts are affected.
|
| وفي الانف يقطع مارنه الدية، وفي السمع الدية، وفي العقل الدية، وفي الصلب ينكسر الدية، وفي الانثيين الدية، وفي الحشفة الدية، وفي اللسان الدية، وفيما منع منه الكلام الدية، وفي ثديي المرأة الدية، وفي عين الاعور الدية.
| The [full] blood rate is due also for cutting off the flexible part of a person's nose, [destroying] his hearing or his sanity, breaking his back, [cutting off or crushing] his testicles, [cutting off] his penis, [cutting off] his tongue or even damaging it so that he cannot speak, for cutting off the breasts of a woman, and for [destroying] the eye of someone who had lost his other eye.
|
| 37.06 ما يُدفع عن الموضحة والمنقلة
| 37.06 Indemnification for lesser wounds
|
| وفي الموضحة خمس من الابل، وفي السن خمس، وفي كل إصبع عشر، وفي الانملة ثلاث وثلث، وفي كل أنملة من الابهامين خمس من الابل.
| For [deliberately] inflicting a mūḍiḥa (open) wound, five camels are to be paid; the same is to be paid for [damaging] a tooth. Ten camels are to be paid for each finger or toe [cut off], three and one third for each finger or toe tip, and five camels for the tip of each thumb [or big toe].
|
| وفي المنقلة عشر ونصف عشر، والموضحة ما أوضح العظم والمنقلة ما طار فراشها من العظم ولم تصل إلى الدماغ وما وصل إليه فهي المأمومة ففيها ثلث الدية، وكذلك الجائفة
| Fifteen percent of the blood rate is to be paid for a munaqqila wound. A mūḍiḥa wound is one in which the bone is exposed; a munaqqila wound is one in which the bone [of the upper nose] is fractured and dislocated, but the fracture does not reach to the brain. If the fracture does reach to the brain, being a fracture of the fossa anterior of the skull (ma'mūna), one third of the blood rate must be paid. The same penalty holds for a visceral puncture (jā'ifa).
|
| وليس فيما دون الموضحة إلا الاجتهاد وكذلك في جراح الجسد. ولا يعقل جرح إلا بعد البرء وما برئ على غير شين مما دون الموضحة فلا شئ فيه.
| For any wound lighter than a mūḍiḥa, and for other bodily wounds, there is no fixed penalty, but only what the judge decides. The indemnity for any wound is not to be paid until after it is healed. If a wound lighter than a mūḍiḥa heals without a scar, nothing is to be paid.
|
| 37.07 القصاص
| 37.07 Talion (qiṣāṣ) (300)
|
| وفي الجراح القصاص في العمد إلا في المتالف مثل المأمومة والجائفة والمنقلة والفخذ والانثيين والصلب ونحوه، ففي كل ذلك الدية.
| Talion is to be exacted for a deliberately inflicted wound, unless the wound can be fatal, such as a frontal skull fracture, a visceral puncture, a munaqqila wound, {125} [breaking] a thigh, [crushing] the testicles, [breaking] a back, etc. In all these cases the blood rate is to be paid.
|
| 37.08 ما على العاقلة من الدية
| 37.08 Clan's obligation regarding blood rate
|
| ولا تحمل العاقلة قتل عمد ولا اعترافا به وتحمل من جراح الخطإ ما كان قدر الثلث فأكثر وما كان دون الثلث ففي مال الجاني.
| The clan (`āqila) is not responsible for paying the blood rate for a premeditated murder [by one of its members], even if he admits his guilt. But it may take upon itself the payment due for an accidental wounding if the amount is a third or more of the blood rate. If it is less than a third, the inflictor of the injury must pay it out of his own possessions.
|
| وأما المأمومة والجائفة عمدا فقال مالك: ذلك على العاقلة، وقال أيضا: إن ذلك في ماله إلا أن يكون عديما فتحمله العاقلة لانهما لا يقاد من عمدهما، وكذلك ما بلغ ثلث الدية مما لا يقاد منه لانه متلف.
| In the case of a frontal skull fracture or a visceral puncture deliberately inflicted, Mālik [on one occasion] said that the clan must pay [the third of the blood rate]. Elsewhere he said that the inflictor of the injury must pay it from his own possessions, unless he is without money, in which case the clan takes responsibility for the payment. (301) The same [question of responsibility] applies to indemnifications equaling a third of the blood rate for other injuries for which no talion is exacted because they may be fatal.
|
| ولا تعقل العاقلة من قتل نفسه عمدا أو خطأ.
| The clan does not pay any blood rate for someone who kills himself deliberately or accidentally. (302)
|
| 37.09 عقل المرأة
| 37.09 Indemnification to a woman
|
| وتعاقل المرأة الرجل إلى ثلث دية الرجل فإذا بلغتها رجعت إلى عقلها.
| A woman is paid the same indemnification as a man as far as one third of the full blood rate a man would receive. Thereafter she receives the portion of a woman, [which is half that of a man].
|
| 37.10 قضيات بين جانبين غير متساويين
| 37.10 Cases where the parties are unequal
|
| والنفر يقتلون رجلا فإنهم يقتلون به.
| If a group of people murder one person, all of them are to be put to death for this.
|
| والسكران إن قتل قتل.
| If a drunken man kills someone, he is to be put to death.
|
| وإن قتل مجنون رجلا فالدية على عاقلته.
| If an insane man kills someone, his clan must pay the blood rate.
|
| وعمد الصبي كالخطإ وذلك على عاقلته إن كان ثلث الدية فأكثر وإلا ففي ماله.
| If a minor commits a crime, indemnity is to be paid as if it were an accident. His clan pays it if it amounts to one third of the blood rate or more; if it is less, it is taken from his own possessions.
|
| وتقتل المرأة بالرجل والرجل بها، ويقتص لبعضهم من بعض في الجراح.
| A woman is to be put to death for murdering a man, and vice versa. Likewise talion is to be exacted if either one injures the other.
|
| ولا يقتل حر بعبد، ويقتل به العبد.
| A free man should not be put to death for murdering a slave, although a slave should be put to death for murdering a free man.
|
| ولا يقتل مسلم بكافر، ويقتل به الكافر.
| A Muslim should not be put to death for murdering an unbeliever, although an unbeliever should be put to death for murdering a believer. (303)
|
| ولا قصاص بين حر وعبد في جرح ولا بين مسلم وكافر.
| No talion should be exacted for a wound inflicted by a free man on a slave or vice versa, {126} or by a Muslim on an unbeliever or vice versa. (304)
|
| 37.11 الهدر
| 37.11 Cases of no responsibility (hadar)
|
| والسائق والقائد والراكب ضامنون لما وطئت الدابة، وما كان منها من غير فعلهم أو وهي واقفة لغير شئ فعل بها فذلك هدر.
| The man who is driving, leading or riding a beast is responsible for anything the beast tramples. But if the beast causes some damage without any of the man's doing, or while it is stopped and not incited, the damage is no one's responsibility.
|
| وما مات في بئر أو معدن من غير فعل أحد فهو هدر.
| If someone dies in a well or in a mine not as a result of anyone's doing, this is no one's responsibility.
|
| 37.12 كيفية دفع الدية
| 37.12 When and to whom indemnities are due
|
| وتنجم الدية على العاقلة في ثلاث سنين، وثلثها في سنة ونصفها في سنتين.
| The clan must pay the blood rate in installments over three years. If the indemnity owed is a third of the blood rate, it is to be paid within one year; if it is half it is to be paid within two years.
|
| والدية موروثة على الفرائض.
| The payments due to a deceased person are due to his heirs according to their share in the inheritance.
|
| 37.13 غرة الجنين
| 37.13 Ghurra indemnification for causing miscarriage
|
| وفي جنين الحرة غرة عبد أو وليدة تقوم بخمسين دينارا أو ستمائة درهم، وتورث على كتاب الله.
| For causing a free woman to have a miscarriage the indemnification is a ghurra, (305) that is, a slave boy or girl valued at fifty dīnārs or six hundred dirhams. The ghurra indemnification is inherited by the heirs of the unborn child according to the proportions laid down in the Qur'ān. (306)
|
| 37.14 الورث عن المقتول
| 37.14 Killing a relative
|
| ولا يرث قاتل العمد من مال ولا دية، وقاتل الخطإ يرث من المال دون الدية.
| Someone who deliberately murders a relative may not inherit his possessions or the blood rate. Someone who kills a relative by accident inherits his possessions, but not the blood rate.
|
| 37.15 الغرة للأمة
| 37.15 Ghurra indemnification in case of a slave woman
|
| وفي جنين الامة من سيدها ما في جنين الحرة، وإن كان من غير ففيه عشر قيمتها.
| For causing a slave woman who is pregnant by her master to have a miscarriage the indemnification is the same as for a free woman. If she was pregnant by another man, the indemnification is ten percent of the value of the mother.
|
| 37.16 قتل العبد
| 37.16 Killing a slave
|
| ومن قتل عبدا فعليه قيمته.
| If someone kills a slave he must pay the value of the slave.
|
| 37.16 جزاء الجماعة
| 37.17 Collective killing
|
| وتقتل الجماعة بالواحد في الحرابة والغيلة وإن ولي القتل بعضهم.
| If a group of persons kills someone in banditry (ḥirāba) or for money (ghīla), they should all be put to death, even if only one of them did the killing for the rest.
|
| 37.18 كفارة القتل في الخطإ
| 37.18 Atonement for homicide
|
| وكفارة القتل في الخطإ واجبة عتق رقبة مؤمنة فإن لم يجد فصيام شهرين متتابعين.
| For killing someone accidentally atonement must be made by freeing a believing slave woman, or if this is impossible, by fasting two consecutive months.
|
| ويؤمر بذلك إن عفي عنه في العمد فهو خير له.
| If someone is spared being put to death for premeditated murder, he should make the same atonement; this is best for him.
|
| 37.19 الاحتراف عن الإسلام
| 37.19 Crimes against Islām
|
| ويقتل الزنديق، ولا تقبل توبته وهو الذي يسر الكفر ويظهر الاسلام.
| A zindīq should be put to death as a matter of fixed penalty (ḥadd), and his repentance is not to be accepted. A zindīq is one who conceals his disbelief {127} and professes faith. (307)
|
| وكذلك الساحر ولا تقبل توبته.
| Likewise a sorcerer (sāḥir) should be put to death without accepting his repentance.
|
| ويقتل من ارتد إلا أن يتوب ويؤخر للتوبة ثلاثا، وكذلك المرأة.
| An apostate (murtadd) should be put to death, unless he repents. (308) He should be given three days to repent. A woman apostate is treated the same as a man.
|
| ومن لم يرتد وأقر بالصلاة وقال: لا أصلي أخر حتى يمضي وقت صلاة واحدة، فإن لم يصلها قتل.
| If someone does not apostatize, but recognizing [the obligation of] ṣalāt, says "I will not do ṣalāt", he should be given respite until the time for the next ṣalāt has expired, and then should be put to death as a matter of fixed penalty.
|
| ومن امتنع من الزكاة أخذت منه كرها.
| If someone refuses to pay his zakāt, it should be collected from him by force.
|
| ومن ترك الحج فالله حسبه.
| If someone [is able and] omits going on the ḥajj pilgrimage, God is his judge.
|
| ومن ترك الصلاة جحدا لها فهو كالمرتد يستتاب ثلاثا، فإن لم يتب قتل.
| Someone who omits doing ṣalāt out of spite for it (jaḥdan) is like an apostate, and should be given three days to repent. If he doesn't repent he should be put to death.
|
| ومن سب رسول الله (ص) قتل ولا تقبل توبته، ومن سبه من أهل الذمة بغير ما به كفر، أو سب الله عز وجل بغير ما به كفر وقتل إلا أن يسلم.
| If someone speaks disrespectfully of the Messenger of God (sabb an-nabī), he should be put to death without accepting his repentance. If someone from a tolerated class (309) speaks disrespectfully of him, aside from simply expressing his disbelief, or speaks disrespectfully of God, aside from simply expressing his disbelief, he should be put to death, (310) unless he becomes a Muslim.
|
| وميراث المرتد لجماعة المسلمين.
| The estate of an executed apostate goes to the Muslim community.
|
| 37.20 الحرابة
| 37.20 Banditry (ḥirāba) (311)
|
| والمحارب لا عفو فيه إذا ظفر به، فإن قتل أحدا فلا بد من قتله وإن لم يقتل فيسع الامام فيه اجتهاده بقدر جرمه وكثرة مقامه في فساده فإما قتله أو صلبه ثم قتله، أو يقطعه من خلاف أو ينفيه إلى بلد يسجن بها حتى يتوب،
| A bandit may not be accorded clemency if he is caught. If he has murdered someone he must be put to death. If he has not murdered anyone, the imām should decide upon a punishment which fits the crime and the length of time the man spent in banditry. He may put him to death, or crucify him first and then put him to death, or cut off his hand and his foot on opposite sides, or ban him to another town to be imprisoned there until he dies. (312)
|
| فإن لم يقدر عليه حتى جاء تائبا وضع عنه كل حق هو لله من ذلك، وأخذ بحقوق الناس من مال أو دم.
| If the bandit could not be caught, and turns himself in repentant, none of these penalties, which are God's right, may be exacted. (313) But the rights of men to his blood or possessions remain enforceable.
|
| وكل واحد من اللصوص ضامن لجميع ما سلبوه من الاموال، وتقتل الجماعة بالواحد في الحرابة والغيلة، وإن ولي القتل واحد منهم.
| {128} Each bandit is singly responsible for the whole of what a gang of them robbed together. The whole gang, moreover, is to be put to death for murdering one person in banditry or for money, even if only one of the gang did the actual killing.
|
| ويقتل المسلم بقتل الذمي قتل غيلة أو حرابة.
| A Muslim is to be put to death for killing a person of a tolerated class in banditry or for money.
|
| 37.21 زنا المحصن
| 37.21 Illicit intercourse (zinā') (314) by the maritally restricted
|
| ومن زنى من حر محصن رجم حتى يموت.
| A free person restricted by marriage (muḥṣan) who has illicit intercourse should be stoned until he dies. (315)
|
| والاحصان أن يتزوج امرأة نكاحا حرابة صحيحا ويطأها وطأ صحيحا.
| A man becomes maritally restricted by marrying a woman validly and having valid intercourse with her. (316)
|
| 37.22 زنا غير المحصن
| 37.22 Illicit intercourse by the non-maritally restricted
|
| فإن لم يحصن جلد مائة جلدة وغربه الامام إلى بلد آخر وحبس فيه عاما وعلى العبد في الزنى خمسون جلدة
| If the person was not maritally restricted he should be lashed one hundred times and banned to another town to be imprisoned there for one year.
|
| وكذلك الامة وإن كانا متزوجين، ولا تغريب عليهما ولا على امرأة.
| A slave man or woman should be lashed fifty times for illicit intercourse even if the man or woman is married; and they are not to be banned. Neither is a [free] woman to be banned.
|
| 37.23 إدانة الزاني
| 37.23 Conviction for illicit intercourse
|
| ولا يحد الزاني إلا باعتراف أو بحمل يظهر أو بشهادة أربعة رجال أحرار بالغين عدول يرونه كالمرود في المكحلة، ويشهدون في وقت واحد. وإن لم يتم أحدهم الصفة حد الثلاثة الذين أتموها.
| The fixed punishment for illicit intercourse is to be applied only if the accused person admits it, or is obviously pregnant, or if four free adult men of good character simultaneously see the [penis of the man in the vagina of the woman] as a kohl stick in its case. (317) If the testimony of one of the four does not match this description, the three others who gave testimony which did are to be given the fixed punishment [for slander].
|
| 37.24 الصبي
| 37.24 Convicted minors
|
| ولا حد على من لم يحتلم.
| The fixed punishment is not to be given to a minor.
|
| 37.25 الزنا مع أمة
| 37.25 Illicit intercourse with a slave woman
|
| ويحد واطئ أمة والده ولا يحد واطئ أمة ولده وتقوم عليه وإن لتحمل.
| A son is to be given the fixed punishment for having intercourse with a slave concubine of his father's, but not a father for having intercourse with a slave concubine of his son's. Yet he is to pay his son the amount of her value, even if she does not conceive.
|
| ويؤدب الشريك في الامة يطؤها ويضمن قيمتها إن كان له مال فإن لم تحمل فالشريك بالخيار بين أن يتماسك أو تقوم عليه.
| One of two partners who own a slave woman is to receive a punishment decided upon by the judge (ta'dīb) if he has intercourse with her. If [she conceives and] he has the money, he is also held to buy at value his partner's share. But if she does not conceive, the wronged partner has the choice of {129} keeping his share or requiring the guilty partner to buy it at value.
|
| 37.26 الحاملة المستكرهة
| 37.26 Raped woman's proof of innocence
|
| وإن قالت امرأة بها حمل استكرهت لم تصدق وحدت إلا أن تعرف بينة أنها احتملت حتى غاب عليها أو جاءت مستغيثة عند النازلة أو جاءت تدمي.
| A pregnant woman who says she was raped is not to be believed, and must be given the fixed punishment, unless there is a witness that intercourse was forced on her all the while the rapist was with her, or if she screamed for help while being raped, or came away bleeding.
|
| 37.27 زنا النصراني مع مسلمة
| 37.27 A Christian rapist
|
| والنصراني إذا غصب المسلمة في الزنى قتل.
| A Christian who abducts and rapes a Muslim woman should be put to death. (318)
|
| 37.28 رجعة عن الاعتراف
| 37.28 Voiding conviction based on admission
|
| وإن رجع المقر بالزنى أقيل وترك.
| If a man retracts an admission of illicit intercourse, he is to be let go.
|
| 37.29 مقيم الحد على العبيد
| 37.29 Executor of the fixed penalty on slaves
|
| ويقيم الرجل على عبده وأمته حد الزنى إذا ظهر حمل أو قامت بينة غيره أربعة شهداء أو كان إقرار، ولكن إن كان للامة زوج حر أعبد لغيره فلا يقيم الحد عليها إلا السلطان.
| A master should impose the fixed penalty for illicit intercourse on his slave man or woman if the slave woman becomes obviously pregnant, or if there is other proof, namely, four witnesses, or if the slave admits having committed the act. But if the slave woman has a husband who is free or the slave of someone else, [or the slave man is married to the slave woman of someone else], only the sultan may carry out the fixed penalty.
|
| 37.30 اللواط
| 37.30 Homosexuality (liwāṭ)
|
| ومن عمل عمل قوم لوط بذكر بالغ أطاعه رجما أحصنا أو لم يحصنا.
| If a man commits an act of homosexuality (319) with a consenting adult male, the two should be stoned to death, whether they are restricted by marriage or not. (320)
|
| 37.31 القذف
| 37.31 Slander (qadhf) (321)
|
| وعلى القاذف الحر الحد ثمانون وعلى العبد أربعون في القذف وخمسون في الزنى والكافر يحد في القذف ثمانين.
| A free person guilty of slander should be given eighty lashes. (322) A slave should be given forty lashes for slander and fifty for illicit intercourse. An unbeliever guilty of slander should be given the fixed penalty of eighty lashes.
|
| ولا حد على قاذف عبد أو كافر ويحد قاذف الصبية بالزنى إن كان مثلها يوطأ ولا يحد قاذف الصبي ولا حد على من لم يبلغ في قذف ولا وطئ.
| The fixed penalty does not apply to someone who slanders a slave or an unbeliever. It does apply to someone who slanderously accuses a minor girl of illicit intercourse, if she is such as can have intercourse, but not to someone who slanders a minor boy, [accusing him of the same thing], nor to a minor who is guilty of slander or of illicit intercourse.
|
| ومن نفى رجلا من نسبه فعليه الحد وفي التعريض الحومن قال لرجل: يا لوطي حد.
| The fixed penalty does apply to someone who denies a man's parentage or who says something implying the same thing. It also applies to someone who calls a man a homosexual.
|
| 37.32 جمع الحدود
| 37.32 Multiplication of penalties
|
| ومن قذف جماعة فحد واحد يلزمه لمن قام به منهم ثلا شئ عليه.
| If someone slanders a group of people, a representative of the {130} group may exact the fixed penalty once. The rest may then exact nothing further from the guilty person.
|
| ومن كرر شرب الخمر أو الزنى فحد واحد في ذلك كله.
| If someone repeatedly drinks wine (khamr) (323) or has illicit intercourse, only one fixed penalty may be exacted for all these crimes. (324)
|
| وكذلك من قذف جماعة ومن لزمته حدود وقتل فالقتل يجزئ عن ذلك إلا في القذف فليحد قبل أن يقتل.
| Likewise, if someone slanders a group of people and has other penalties, including the death penalty coming to him [for other crimes], the death penalty takes the place of all the penalties except that for slandering, which should be exacted before he is put to death.
|
| 37.33 شرب مسكر
| 37.33 Drinking intoxicants
|
| ومن شرب خمرا أو نبيذا مسكرا حد ثمانين، سكر أو لم يسكر، ولا سجن عليه.
| Someone who drinks wine or an intoxicating liquor made from dried dates or raisins (nabīdh) (325) must undergo the fixed penalty of eighty lashes, whether he gets drunk or not, but he is not to be put in prison.
|
| 37.34 كيفية إداء الحد
| 37.34 Administration of the fixed penalty
|
| ويجرد المحدود، ولا تجرد المرأة إلا مما يقيها الضرب ويجلدان قاعدين.
| Someone who is to be lashed should be stripped, but a woman should be stripped only of what would shield her from the blows. The person is to be lashed sitting down.
|
| ولا تحد حامل حتى تضع، ولا مريض مثقل حتى يبرأ.
| A pregnant woman should not be given the fixed penalty until she delivers, nor may someone who is seriously ill until he gets well.
|
| 37.35 وطأ البهيمة
| 37.35 Bestiality
|
| ولا يقتل واطئ البهيمة وليعاقب.
| Someone should not be put to death for copulating with a beast, but he is to be punished.
|
| 37.36 السرقة
| 37.36 The fixed penalty for stealing (sariqa)
|
| ومن سرق ربع دينار ذهبا أو ما قيمته يوم السرقة ثلاثة دراهم من العروض أو وزن ثلاثة دراهم فضة قطع إذا سرق من حرز، ولا قطع في الخلسة.
| If someone steals (326) from a place of custody (ḥirz) one quarter of a dīnār in gold, or goods worth three dirhams on the day they were stolen, or the weight of three dirhams in silver, [his right hand] is to be cut off. (327) But this penalty does not apply if the person took the goods out openly (khulsa). (328)
|
| ويقطع في ذلك يد الرجل والمرأة والعبد، ثم إن سرق قطعت رجله من خلاف، ثم إن سرق فيده، ثم إن سرق فرجله، ثم إن سرق جلد وسجن.
| The penalty of cutting off [the right hand] applies to men, women and slaves. If the person steals a second time, his left foot is to be cut off. If he steals a third time, his left hand is to be cut off. If he steals a fourth time, his right foot is to be cut off. If he steals after that, he is to be flogged and imprisoned.
|
| 37.37 الرجعة عن اعتراف السرقة
| 37.37 Voiding conviction based on admission
|
| ومن أقر بسرقة قطع، وإن رجع أقيل.
| If someone admits to stealing, his hand should be cut off, but if he revokes his admission he should be let go.
|
| 37.38 غرم المسروق
| 37.38 Return of stolen goods
|
| وغرم السرقة إن كانت معه وإلا اتبع بها.
| A thief must pay back what he stole if the goods are in his possession. If they are not, he is to be prosecuted for them. (329)
|
| 37.39 إخفاف التأذيب
| 37.39 Mitigating factors
|
| ومن أخذ في الحرز لم يقطع حتى يخرج السرقة من الحرز وكذلك الكفن من القبر.
| Someone who lifts something in custody may not be penalized with having his hand cut off unless he takes what he stole out of {131} the place of custody. The same holds for stealing something from a grave and going out of the mausoleum with it.
|
| ومن سرق من بيت أذن له في دخوله لم يقطع.
| If someone steals something from a house he was given permission to enter, his hand should not be cut off.
|
| ولا يقطع المختلس.
| Neither should someone's hand be cut off if he lifts something and goes out with it openly.
|
| وإقرار العبد فيما يلزمه في بدنه من حد أو قطع يلزمه وما كان في رقبته فلا إقرار له.
| If a slave admits having committed a crime for which there is a penalty affecting his body, such as a fixed [number of lashes] or cutting off his hand, his admission holds good. But no admission of his is to be accepted if it concerns a crime for which his person which belongs to his master (raqaba) is jeopardized.
|
| ولا قطع في ثمر معلق ولا في الجمار في النخل ولا في الغنم الراعية حتى تسرق من مراحها وكذلك التمر من الاندر.
| No one may have his hand cut off for stealing fruit hanging on a tree, for stealing a palm pith, or for stealing sheep or goats while they are grazing unless he stole them from their corral. Neither should anyone's hand be cut off for stealing fruit from a barn.
|
| 37.40 الإبرار
| 37.40 Intercession (shafā`a)
|
| ولا يشفع لمن بلغ الامام في السرقة والزنى.
| No intercession [for the wronged party to reduce the penalty] is of any use once a case of stealing or illicit intercourse has been reported to the imām.
|
| واختلف في ذلك في القذف.
| There is a difference of opinion concerning the possibility of intercession at that stage if the crime was one of slander.
|
| 37.41 السرقة من الكم ومن بيت المال
| 37.41 Pickpocketing and stealing public property
|
| ومن سرق من الكم قطع، ومن سرق من الهري وبيت المال والمغنم فليقطع، وقيل إن سرق فوق حقه من المغنم بثلاثة دراهم قطع.
| Someone's hand should be cut off for pickpocketing, also for stealing from the public granary, treasury, or collection of war loot. Regarding the collection of war loot, another opinion is that the thief's hand should be cut off only if he steals three dirhams more than his share.
|
| 37.42 اتباع المسروق
| 37.42 Prosecution for stolen goods (330)
|
| ويتبع السارق إذا قطع بقيمة ما فات من السرقة في ملائه، ولا يتبع في عدمه ويتبع في عدمه بما لا يقطع فيه من السرقة.
| If a thief's hand has been cut off, he is to be prosecuted to have him return the value of the missing stolen goods, provided he is solvent. If he is not solvent he is to be prosecuted for an amount that does not warrant cutting off his hand.
|
باب 38
في الاقضية والشهادات
| CHAPTER 38
JUDGEMENTS: PROCEDURE AND CASES
|
| 38.01 إجراء المحاكم
| 38.01 Court procedure
|
| والبينة على المدعي واليمين على من أنكر، ولا يمين حتى تثبت الخلطة أو الظنة، كذلك قضى حكام أهل المدينة، وقد قال عمر بن عبد العزيز: تحدث للناس أقضية بقدر ما أحدثوا من الفجور.
| It is up to the plaintiff or claimant ( mudda`ī) to produce testimony (331) for prosecution, while it is up to the defendant to deny the charge under oath (yamīn). but no oath is to be required unless it is sure the parties have done business with each other or if the charge is plausible. This is the practice of the judges of Medina. Besides, `Umar ibn-`Abdal`azīz (332) said: "New judgements are made for {132} men to the extent that the commit new crimes." (333)
|
| وإذا نكل المدعى عليه لم يقض للطالب حتى يحلف فيما يدعي فيه معرفة.
| If the defendant refuses to take the oath, judgement is not given in favour of the claimant until the latter swears concerning what he alleged to know.
|
| واليمين بالله الذي لا إله إلا هو، ويحلف قائما وعند منبر الرسول (ص) في ربع دينار فأكثر وفي غير المدينة يحلف في ذلك في الجامع وموضع يعظم منه، ويحلف الكافر بالله حيث يعظم.
| The oath is "By God, besides whom there is no other deity". The defendant swears it standing by the minbar of the Messenger [if in Medina and] if the case concerns [the value of] a quarter of a dīnār or more. Outside Medina the defendant swears his oath in the central mosque, at the most sacred spot in it. (334) An unbeliever should swear "By God" in a place sacred to him. (335)
|
| وإذا وجد الطالب بينة بعد يمين المطلوب لم يكن علم بها قضي له بها، وإن كان علم بها فلا تقبل منه وقد قيل تقبل منه.
| If, after the defendant has sworn, the claimant finds he can provide additional testimony which he did not know of before, judgement may be given in his favour on the basis of it. But if he knew of its existence beforehand, this testimony is inadmissible although according to another opinion it may be accepted.
|
| ويقضى بشاهد ويمين في الاموال ولا يقضى بذلك في نكاح أو طلاق أو حد ولا في دم عمد أو نفس إلا مع القسامة في النفس، وقد قيل يقضى بذلك في الجراح.
| In cases of property ownership, judgement may be given on the basis of one witness (shāhid) and an oath. But this is not sufficient in cases of marriage, divorce, fixed penalties, premeditated wounding, or of homicide. A homicide case may be judged only on the basis of swearing the [fifty] qasāma indictments. There is another opinion that one witness and one oath suffice for a [premeditated] wounding.
|
| 38.02 شهادة النساء
| 38.02 Testimony of women
|
| ولا تجوز شهادة النساء إلا في الاموال ومائة امرأة كامرأتين وذلك كرجل واحد يقضى بذلك مع رجل أو مع اليمين فيما يجوز فيه شاهد ويمين.
| Women are permitted to testify only in cases of property ownership. A hundred women count no more than two women, and two women count as one man. (336) Judgement may be given on the basis of [the testimony of] the two women and of one man [without an oath by the claimant], or on the basis of the two women along together with an oath [by the claimant] in cases where one witness and an oath are permitted.
|
| وشهادة امرأتين فقط فيما لا يطلع عليه الرجال من الولادة والاستهلال وشبهه جائزة
| The testimony of two women alone is permitted for matters men do not observe, such as childbirth or whether a new born child cried [before dying]. (337)
|
| 38.03 رد شهادة من اتهم به
| 38.03 Rejection of witness because of character or relationship
|
| ولا تجوز شهادة خصم ولا ظنين ولا يقبل إلا العدول، ولا تجوز شهادة المحدود ولا شهادة عبد ولا صبي ولا كافر، وإذا تاب المحدود في الزنى قبلت شهادته إلا في الزنى.
| The testimony of an opponent or of someone whose testimony is suspect is inadmissible. {133} Only the testimony of persons of good character may be accepted. The testimony of someone who has been given a fixed punishment, or of a slave, a minor or an unbeliever is inadmissible. Yet if someone who was given the fixed punishment for illicit intercourse repents, his testimony may be accepted in cases other than those of illicit intercourse.
|
| ولا تجوز شهادة الابن للابوين ولا هما له ولا الزوج للزوجة ولا هي له، وتجوز شهادة الاخ العدل لاخيه.
| The testimony of a son in favour of his parents, or vice versa, is not admissible; neither is that of a husband in favour of his wife, or vice versa. But that of a man of good character in favour of his brother is.
|
| ولا تجوز شهادة مجرب في كذب أو مظهر لكبيرة، ولا جار لنفسه نفعا ولا دافع عنها ضررا ولا وصي ليتيمه، وتجوز شهادته عليه.
| Also inadmissible is the testimony of a habitual liar, someone who openly committed a major offense, someone who is seeking or protecting his self interest in offering testimony, or a testamentary guardian in favour of orphans in his charge. But a testamentary guardian may give testimony against his ward.
|
| 38.04 تعديل الشاهد
| 38.04 Testifying to the character of a witness
|
| ولا يجوز تعديل النساء ولا تجريحهن.
| It is not permitted for women to testify to the god or bad character [of a witness].
|
| ولا يقبل في التزكية إلا من يقول عدل رضا، ولا يقبل في ذلك ولا في التجريح واحد.
| The only acceptable form of testifying to the unimputability of a witness is to say "He is of good character and acceptable". A single witness to a person's good or bad character is not sufficient.
|
| 38.05 شهادة الصبي
| 38.05 Testimony of minors
|
| وتقبل شهادة الصبيان في الجراح قبل أن يفترقوا أو يدخل بينهم كبير.
| The testimony of minors may be accepted in charges of wounding if they have not yet dispersed [from the scene of the wounding] and no adult has entered their company.
|
| 38.06 خصم المتبايع
| 38.06 Sale disputes
|
| وإذا اختلف المتبايعان استحلف البائع، ثم يأخذ المبتاع أو يحلف ويبرأ.
| If the two parties of a business contract have a dispute, the seller should be asked to swear an oath [to what he maintains is right]; then the buyer may either accept [the terms of the seller] or swear to the contrary and be acquitted [of having to go through with the contract].
|
| 38.07 خصم الملك
| 38.07 Ownership disputes
|
| وإذا اختلف المتداعيان في شئ بأيديهما حلفا وقسم بينهما. وإن أقاما بينتين قضي بأعدلهما، فإن استويا حلفا وكان بينهما.
| If two parties contend the ownership of something they possess in common, each should swear [on behalf of his claim], and the property should then be divided between them. But if the two present the testimony [of witnesses], judgement should be given in favour of the party supported by the witnesses of better character. If the witnesses are of equally good character, the parties should swear [regarding their claims], and the property should then be divided between them.
|
| 38.08 رجعة الشهادة
| 38.08 Revoked testimony
|
| وإذا رجع الشاهد بعد الحكم أغرم ما أتلف بشهادته إن اعترف أنه شهد بزور قاله أصحاب مالك.
| If a witness goes back on his word after judgement has been delivered, acknowledging that he committed perjury, (338) he must sustain the loss caused by his [false] testimony. This is the opinion of the companions of Mālik.
|
| 38.09 كلمة الوكيل
| 38.09 Word of a deputy (wakīl)
|
| ومن قال: رددت إليك ما وكلتني عليه أو على بيعه أو دفعت إليك ثمنه أو وديعتك أو قراضك فالقول قوله، ومن قال: دفعت إلى فلان كما أمرتني فأنكر فلان فعلى الدافع البينة وإلا ضمن.
| If a deputy says "I have returned {134} to you what you deputized me [to pay]" or "to sell", [having been unable to deliver or sell it], or "I have paid you its price", or "have returned what you gave me to put in deposit" or "your loan", his statement is presumed to be true. But if someone says "I have delivered something to a certain person as you told me", and the person denies [having received it], the burden of proof is on the person who was to have delivered the thing; if he cannot prove having done so, he is responsible for the article.
|
| 38.10 كلمة الوكيل
| 38.10 Word of a guardian (walī)
|
| وكذلك على ولي الايتام البينة أنه أنفق عليهم أو دفع إليهم، وإن كانوا في حضانته صدق في النفقة فيما يشبه.
| Likewise, a guardian must be able to prove that he provided maintenance for his orphan wards, or handed over [their property] to them [upon their reaching maturity]. If the orphans are in his custody, he is to be believed when he says he made expenditures for their maintenance, provided appearances confirm this.
|
| 38.11 الصلح
| 38.11 Amicable settlements (ṣulḥ)
|
| والصلح جائز إلا ماجر إلى حرام، ويجوز على الاقرار والانكار.
| The amicable settlement of a claim is permitted, provided it does not involve doing something prohibited. It may concern a claim which is affirmed or an obligation which is denied.
|
| 38.12 زواج الأمة المزور
| 38.12 Slave woman marrying on impression she is free
|
| والامة الغارة تتزوج على أنها حرة فلسيدها أخذها وأخذ قيمة الولد يوم الحكم له.
| If a slave woman marries, deceitfully giving the impression that she is free, her master may take her back and claim [from the father in exchange for the freedom of any child she had in the marriage] the value of the child on the day judgement is awarded in his favour. (339)
|
| 38.13 مستحق الأمة
| 38.13 Vindicating ownership of a slave woman
|
| ومن استحق أمة قد ولدت فله قيمتها وقيمة الولد يوم الحكم، وقيل يأخذها وقيمة الولد، وقيل له قيمتها فقط إلا أن يختار الثمن فيأخذه من الغاصب الذي باعها ولو كانت بيد غاصب فعليه الحد وولده رقيق معها لربها.
| Anyone who vindicates ownership (mustaḥiqq) of a slave woman who has borne [her putative master] a child has a right to the amount she and her child are worth on the day judgement is awarded. Another opinion is that the rightful owner may take her back together with the amount her child is worth. A third opinion is that he has the choice of taking either the amount she alone is worth [from her possessor] or the price she was sold for from the party who abducted and sold her. (340) But if she is still in the possession of the kidnapper, the latter is to suffer the fixed penalty, and the child becomes a slave with its mother to her [rightful] master.
|
| 38.14 مستحق الأرض
| 38.14 Vindicating ownership of land
|
| ومستحق الارض بعد أن عمرت يدفع قيمة العمارة قائما فإن أبى دفع إليه المشتري قيمة البقعة براحا فإن أبى كانا شريكين بقيمة ما لكل واحد.
| If someone vindicates ownership of land which has been built on, he should either compensate [the builder] for the value of the building as it stands, or if he does not wish to do this the builder may buy the land, paying him the value of the empty plot. If [the would-be buyer] does not wish to do this, then the two hold the property in partnership in proportion to the share each has in it.
|
| والغاصب يؤمر بقلع بنائه وزرعه وشجره وإن شاء أعطاه ربها قيمة ذلك النقض والشجر ملقى بعد قيمة أجر من يقلع ذلك ولا شئ عليه فيما لا قيمة له بعد القلع والهدم.
| A usurper (ghāṣib) of land is to be ordered to remove his constructions, crops and trees. But if the owner of the land wishes, he may compensate the {135} usurping party for foregoing the building debris and cut trees, while deducting he cost of hiring someone to clear the land. Yet the owner of the land need not pay anything for what has no value after it is removed or torn down.
|
| 38.15 غلة المغصوب
| 38.15 Increment of usurped goods (341)
|
| ويرد الغاصب الغلة ولا يردها غير الغاصب. والولد في الحيوان وفي الامة إذا كان الولد من غير السيد يأخذه المستحق للامهات من يد مبتاع أو غيره، ومن غصب أمة ثم وطئها فولده رقيق وعليه الحد.
| A usurper must return the increment of the goods he appropriated [together with the goods]. But no one but the usurper himself is obliged to return the increment, (342) except in the case of the offspring of an animal or of a slave woman unless the child is the son of her [unrightful] master: The party who vindicates ownership of the mother may take the offspring from the party who bought her or otherwise [wrongfully] possesses her. If someone wrongfully takes possession of a slave woman and has intercourse with her, the child is a slave, and the usurper must suffer the fixed penalty.
|
| 38.16 شروط البناء
| 38.16 Building regulations
|
| وإصلاح السفل على صاحب السفل والخشب للسقف عليه وتعليق الغرف عليه إذا وهى السفل وهدم حتى يصلح ويجبر على أن يصلح أو يبيع ممن يصلح.
| The owner of a ground-floor flat is held to repair it if it is weak or collapsing, and to provide the ceiling wood and support joints for the rooms of the flat above as well, so that the whole building is made solid. He should be compelled to make these repairs or sell his flat to someone who will repair it.
|
| ولا ضرر ولا ضرار فلا يفعل ما يضر بجاره من فتح كوة قريبة يكشف جاره منها أو فتح باب قبالة بابه أو حفر ما يضر بجاره في حفره، وإن كان في ملكه.
| An owner should not alter his building in a way that will annoy his neighbour, for example, by putting in a window adjacent to his neighbour's house from which he can peep at him, or by putting in a doorway directly in front of his neighbour's door, or by digging anything that will bother his neighbour, even if it is on his own property.
|
| ويقضى بالحائط لمن إليه القمط والعقود.
| Judgement on the ownership of a wall between two houses is given in favour of the party whose house has wooden or masonry joints into the wall.
|
| 38.17 حق للماء
| 38.17 Water supplies
|
| ولا يمنع فضل الماء ليمنع به الكأ، وأهل آبار الماشية أحق بها حتى يسقوا ثم الناس فيها سواء.
| Excess water of someone's supply may not be denied to others in order to prevent their grazing their animals in the grass land round about. People who own wells for their livestock have the right to use these wells first. When their animals are watered, then anyone has as much right as anyone else to draw water.
|
| ومن كان في أرضه عين أو بئر فله منعها إلا أن تنهدم بئر جاره وله زرع يخاف عليه فلا يمنعه فضله، واختلف هل عليه في ذلك ثمن أم لا.
| Someone who has a spring or a well on his land may prevent others from using it, unless his neighbour's well has caved in, and he has crops which he is likely to lose; in that case he may not {136} deny his neighbour his excess water. There is a difference of opinion as to whether he may charge his neighbour the price of the water.
|
| 38.18 شرط آخر للبناء
| 38.18 Another building regulation
|
| وينبغي أن لا يمنع الرجل جاره أن يغرز خشبه في جداره ولا يقضى عليه.
| A man should not forbid his neighbour to attach beams to the wall of his house; nor should his neighbour be charged for this.
|
| 38.19 الضرر من المواشي
| 38.19 Damage by animals
|
| وما أفسدت الماشية من الزرع والحوائط بالليل فذلك على أرباب الماشية، ولا شئ عليهم في فساد النهار.
| If livestock ruin crops or gardens in the night, the owners of the animals must pay for the damage. But they need not pay anything for damage done in the daytime. (343)
|
| 38.20 التفليس
| 38.20 Bankruptcy claims
|
| ومن وجد سلعته في التفليس فإما حاصص وإلا أخذ سلعته إن كانت تعرف بعينها وهو في الموت أسوة الغرماء.
| [If someone sold a commodity on credit and] the buyer is declared bankrupt before paying for it, the seller may either [recover its price by] sharing [in the man's assets with the other creditors], or take back the commodity if it can be precisely identified. But the commodity must be shared with all the creditors if the bankrupt possessor has died.
|
| 38.21 ضمن الدين
| 38.21 Guarantee of debts
|
| والضامن غارم، وحميل الوجه إن لم يأت به غرم حتى يشترط أن لا يغرم.
| Someone who guarantees (ḍāmin) [another's debt] must sustain the loss [in case of default]. Someone who guarantees the appearance of the debtor (ḥāmil al-wajh) must also sustain the loss if he does not bring the debtor [when required], unless he had stipulated that he would not have to sustain the loss.
|
| 38.22 الحوالة
| 38.22 Transfer of debts (ḥawāla) (344)
|
| ومن أحيل بدين فرضي فلا رجوع له على الاول وإن أفلس هذا إلا أن يغره منه.
| If a creditor (al-muḥāl) agrees to having a debt owned by him by one person (al-muḥīl) transferred to another person (al-muḥāl `alay-hi) who owes the former (al-muḥīl) a similar debt, he may not go back and claim the debt from the first debtor (al-muḥīl), even if the second debtor (al-muḥāl `alay-hi) is bankrupt, unless the first debtor deceived the creditor by concealing the second debtor's bankruptcy.
|
| وإنما الحوالة على أصل دين وإلا فهي حمالة.
| A debt is transferred only if the first debtor (al-muḥīl) had a claim against the second debtor (al-muḥāl `alay-hi) to begin with. Otherwise the undertaking of the debt by the latter is a guarantee (ḥamāla) [for the payment of the first debtor's debt].
|
| 38.23 زيادة في الديون والتفليس
| 38.23 More on guarantee of debts and bankruptcy
|
| ولا يغرم الحميل إلا في عدم الغريم أو غيبته.
| A guarantor (ḥāmil) pays the debt only if the debtor is bankrupt or absent.
|
| ويحل بموت المطلوب أو تفليسه كل دين عليه ولا يحل ما كان له على غيره.
| Death or bankruptcy makes all the person's debts immediately due, but not the debts which other people owed to him. (345)
|
| ولا تباع رقبة المأذون فيما عليه ولا يتبع به سيده.
| A slave who was permitted [to engage in commerce] may not be sold because of debts he thereby incurred, nor may his master be prosecuted for these debts.
|
| ويحبس المديان ليستبرأ ولا حبس على معدم.
| A debtor [whose insolvency is unknown] may be detained until this is known, but he may not be detained if he is known to be bankrupt.
|
| 38.24 قسمة الملك المشترك
| 38.24 Apportionment (qisma) of jointly owned property
|
| وما انقسم بلا ضرر قسم من ربع وعقار، وما لم ينقسم بغير ضرر فمن دعا إلى البيع أجبر عليه من أباه.
| Buildings and lands which can be divided without harm may be divided [among those who have joint ownership of them]. But if a commodity cannot be divided without damage and one party wishes to sell it, the other party should be compelled to sell along with him.
|
| وقسم القرعة لا يكون إلا في صنف واحد ولا يؤدي أحد الشركاثمنا، وإن كان في ذلك تراجع لم يجز القسم إلا بتراض.
| Division by lot (qur`a) {137} should be done only with possessions of one kind. Neither partner may [promise to] pay a price to equalize the lots. The shares may be equalized by compensation only if the division is made by mutual agreement (tarāḍ) [and not by drawing lots].
|
| 38.25 وظيفة الوصي
| 38.25 Function of a testamentary guardian-executor (waṣī)
|
| ووصي الوصي كالوصي وللوصي أن يتجر بأموال اليتامى ويزوج إماءهم، ومن أوصى إلى غير مأمون فإنه يعزل.
| A testamentary guardian appointed by a testamentary guardian is equivalent to the [original] testamentary guardian. A testamentary guardian may trade with the possessions of his orphan wards and give their women slaves in marriage. If someone appoints an untrustworthy guardian, the guardian may be removed from his appointment.
|
| ويبدأ بالكفن ثم الدين ثم الوصية ثم الميراث.
| [In disposing of an estate} first consideration should be given to burial expenses, then to debts of the deceased, then to his bequests, and then to what is due to their heirs.
|
| 38.36 حياز الدار
| 38.26 Squatters' rights
|
| ومن حاز دارا على حاضر عشر سنين تنسب إليه وصاحبها حاضر عالم لا يدعي شيئا فلا قيام له ولا حيازة بين الاقارب والاصهار في مثل هذه المدة.
| If someone occupies for ten years a house belonging to someone else, the house becomes his if the owner was present during this time, knew that the person was occupying it, and claimed nothing from him; the first owner then has no case. But occupying the house of a relative or an in-law for this length of time does not transfer ownership.
|
| 38.37 الوصايا
| 38.27 Bequests (346)
|
| ولا يجوز إقرار المريض لوارثه بدين أو بقبضه.
| An acknowledgement by a [terminally] sick man to an heir that he owes him something or that he has received from the heir what the heir owed him is invalid.
|
| ومن أوصى بحج أنفذ والوصية بالصدقة أحب إلينا.
| A bequest to enable someone to make the ḥajj pilgrimage [on his behalf] is to be carried out, but in our opinion it would be better if he had made a bequest to give that amount in alms.
|
| وإذا مات أجير الحج قبل أن يصل فله بحساب ما سار ويرد ما بقي وما هلك بيده فهو منه إلا أن يأخذ المال على أن ينفق على البلاغ، فالضمان من الذين واجروه ويرد ما فضل إن فضل شئ.
| If the person who was hired to do the ḥajj pilgrimage dies before completing it, the cost of the distance he traveled is allotted to him, and the rest of the money returned. If he wasted any money, this is taken from his [estate], unless he took the money with the provision that he should spend it all by the time he completed the pilgrimage. In that case those who hired him hold responsibility for the money; yet the pilgrim should return what is left over if there is any left over.
|
باب 39
في الفرائض
| CHAPTER 39 (347)
INHERITANCE PORTIONS (FARĀ'IḌ)
|
| 39.01 من يرث
| 39.01 List of heirs
|
| ولا يرث من الرجال إلا عشرة: الابن وابن الابن وإن سفل، والاب والجد للاب وإن علا، والاخ وابن الاخ وإن بعد، والعم وابن العم وإن بعد، والزوج ومولى النعمة.
| Male heirs are only of ten kinds: 1) a son, 2) a grandson or {138} his descendant, 3) the father, 4) the paternal grandfather or his ascendant, 5) a brother, 6) a [full or paternal] brother's son or his descendant, 7) a paternal uncle [by the same grandfather], 8) a paternal uncle's son or his descendant, 9) the husband, and 10) the patron [who set the person free].
|
| ولا يرث من النساء غير سبع، البنت وبنت الابن والام والجدة والاخت والزوجة ومولاة النعمة.
| Female heirs are only of seven kinds: 1) a daughter, 2) a son's daughter, 3) the mother, 4) [either] grandmother, 5) a sister [of any kind], 6) the wife, and 7) the patroness [who set the person free].
|
| 39.02 ميراث الزوج
| 39.02 Husband
|
| فميراث الزوج من الزوجة إن لم تترك ولدا ولا ولد ابن النصف، فإن تركت ولدا أو ولد ابن منه أو من غيره فله الربع.
| The husband inherits one half of his wife's estate if she leaves no children or grandchildren through her son. But if she leaves a son or daughter or a grandson or a granddaughter through a son she had by her present or a previous husband, the husband's share is one fourth.
|
| 39.03 الأرملة
| 39.03 Wife
|
| وترث هي منه الربع إن لم يكن له ولد ولا ولد ابن، فإن كان له ولد أو ولد ابن منها أو من غيرها فلها الثمن.
| The wife inherits one fourth of her husband's estate if he leaves no children or grandchildren through his son. (348) If he leaves a son or daughter or a grandson or granddaughter through a son of his by his present or a previous wife, the wife's share is one eight.
|
| 39.04 الأم
| 39.04 Mother
|
| وميراث الام من ابنها الثلث إن لم يترك ولدا أو ولد ابن أو اثنين من الاخوة ما كانوا فصاعدا إلا في فريضتين في زوجة وأبوين فللزوجة الربع وللام ثلث ما بقي وما بقي للاب، وفي زوج وأبوين فللزوج النصف وللام ثلث ما بقي وما بقي للاب ولها في غير ذلك الثلث إلا ما نقصها العول،
| The mother inherits one third of her son's or daughter's estate if he or she leaves no children or grandchildren through his or her son, or two or more brothers of whatever kind, except in two cases: 1) If the deceased son leaves a wife and both parents, the wife receives a fourth of the estate, and the mother a third of what is left. The remainder thereafter belongs to the father. 2) If the deceased daughter leaves a husband and both parents, the husband receives a half of the estate, and the mother a third of what is left. The remainder thereafter belongs to the father. In other than these two cases the mother receives one third of the estate, unless her ratio is reduced to accommodate other sharers.
|
| إلا أن يكون للميت ولد أو ولد ابن أو اثنان من الاخوة ما كانا فلها السدس حينئذ.
| But if the deceased leaves a son or daughter, or a grandson or granddaughter through his son, or two [or more] brothers of any sort, the mother receives a sixth.
|
| 39.05 الأب
| 39.05 Father
|
| وميراث الاب من ولد إذا انفرد ورث المال كله ويفرض له مع الولد الذكر أو ولد الابن السدس فإن لم يكن له ولد ولا ولد ابن فرض للاب السدس وأعطي من شركه من أهل السهام سهامهم ثم كان له ما بقي.
| If the father is the only heir, he inherits the whole of his son's estate. {139} If the deceased leaves a son or a grandson through his son, the father receives one sixth. If the deceased leaves no son or grandson through his son, but others entitled to a fixed share (sihām), the father receives a sixth and whatever is left after these have been given their shares. (349)
|
| 39.06 ميراث الولد
| 39.06 Son
|
| وميراث الولد الذكر جميع المال إن كان وحده أو يأخذ ما بقي بعسهام من معه من زوجة وأبوين أو جد أو جدة. وابن الابن بمنزلة الابن إذا لم يكن ابن.
| If a son is the only heir, he inherits the whole estate. If there are heirs entitled to a fixed share, such as a wife, parents, a grandfather or a grandmother, he receives what is left after they have had their shares. A grandson through a son is equivalent to a son if the son is missing.
|
| فإن كان ابن وابنة فللذكر مثل حظ الانثيين، وكذلك في كثرة البنين والبنات وقلتهم يرثون، كذلك جميع المال أو ما فضل منه بعد من شركهم من أهل السهام.
| If there are a son and a daughter, the son receives twice the share of the daughter. Whether there are many or few sons and daughters, they share at this ratio either the entire estate or what is left after those entitled to fixed shares have had their shares.
|
| وابن الابن كالابن في عدمه فيما يرث ويحجب.
| If the son is missing, his son is his equivalent with respect to what he would inherit or exclude [others] from. (350)
|
| 39.07 البنت
| 39.07 Daughters
|
| وميراث البنت الواحدة النصف والاثنتين الثلثان فإن كثرن لم يزدن على الثلثين شيئا.
| An only daughter inherits half the estate. If there are two daughters, each receives a third. If there are more than two, their combined portions do not exceed two thirds.
|
| 39.08 ابنة الابن
| 39.08 Son's daughters
|
| وابنة الابن كالبنت إذا لم تكن بنت، وكذلك بناته كالبنات في عدم البنات.
| A son's daughter is equivalent to a daughter if the deceased leaves no daughter. Likewise several daughters of his are equivalent to several daughters of the deceased if he does not leave any.
|
| فإن كانت ابنة وابنة ابن فللابنة النصف ولابنة الابن السدس تمام الثلثين، وإن كثرت بنات الابن لم يزدن على ذلك السدس شيئا إن لم يكن معهن ذكر وما بقي للعصبة.
| If the deceased left a daughter and a son's daughter, the daughter receives one half the estate and the son's daughter one sixth, thus completing two thirds. If the son has several daughters [to share with the deceased's daughter], the combined share of the son's daughters does not exceed one sixth as long as they have no brother to inherit with them and what remains goes {140} to the agnates (`aṣaba) of the deceased.
|
| وإن كانت البنات اثنتين لم يكن لبنات الابن شئ إلا أن يكون معهن أخ فيكون ما بقي بينهن وبينه للذكر مثل حظ الانثيين.
| If the deceased left two daughters, nothing goes to the daughters of his son, unless they have a brother; in that case the residue of the estate is divided among them, with the brother receiving twice the amount one of his sisters receives.
|
| وكذلك إذا كان ذلك الذكر تحتهن كان ذلك بينه وبينهن كذلك.
| Similarly, a male heir a generation below the son's daughters inherits with them according to the same ratio.
|
| وكذلك لو ورث بنات الابن مع الابنة السدس وتحتهن بنات ابن معهن أو تحتهن ذكر كان ذلك بينه وبين أخواته أو من فوقه من عماته.
| So too, if a son's daughters, inheriting with a daughter of the deceased, receive once sixth of the estate, and below them there are a [grand]son's daughters who have a brother or a nephew, the residue is divided among him and his sisters or paternal aunts in the same way.
|
| ولا يدخل في ذلك من دخل في الثلثين من بنات الابن.
| Son's daughters who have a share in the two thirds of the estate have no share in this division of the residue.
|
| 39.09 الأخت
| 39.09 Full and consanguine sisters
|
| وميراث الاخت الشقيقة النصف والاثنتين فصاعدا الثلثان، فإن كانوا إخوة وأخوات شقائق أو لاب فالمال بينهم للذكر مثل حظ الانثيين قلوا أو كثروا.
| A sole full (shaqīqa) sister inherits one half the estate. Two or more full sisters share in two thirds of the estate. If there are full or consanguine brothers and sisters, of whatever number, each brother receives twice the amount one of his sisters receives.
|
| والاخوات مع البنات كالعصبة لهن يرثن ما فضل عنهن ولا يربى لهن معهن.
| If there are daughters to receive a share of the inheritance, the sisters are like residuary agnates to them: They inherit what is left over after the daughters have had their shares, and are not to be enriched at the daughters' expense.
|
| ولا ميراث للاخوة والاخوات مع الاب ولا مع الولد الذكر، أو مع ولد الولد.
| Brothers and sisters inherit nothing if the deceased leaves a father or a son or a grandson through his son.
|
| والاخوة للاب في عدم الشقائق كالشقائق ذكورهم وإناثهم.
| Consanguine brothers and sisters are equivalent to full brothers and sisters if there are not full brothers or sisters.
|
| فإن كانت أخت شقيقة وأخت أو أخوات لاب فالنصف للشقيقة ولمن بقي من الاخوات للاب السدس، ولو كانتا شقيقتين لم يكن للاخوات للاب شئ إلا أن يكون معهن ذكر فيأخذون ما بقي للذكر مثل حظ الانثيين.
| If there is a full sister and one or more consanguine sisters, the full sister receives half the estate, and the remaining {141} consanguine sisters share in one sixth. But if there are two full sisters, the consanguine sisters receive nothing, unless they have a [consanguine] brother; in that case they inherit the remaining [third] with him, although he receives twice what one of them receives.
|
| 39.10 الأخت للأم والأخ للأم
| 39.10 Uterine brothers and sisters
|
| وميراث الاخت للام والاخ للام سواء السدس لكل واحد وإن كثروا فالثلث بينهم الذكر والانثى فيه سواء، ويحجبهم عن الميراث الولد وبنوه والاب والجد للاب.
| A uterine brother or sister receives one sixth, the same for either. If they are two or more, all share equally in one third of the estate. They are excluded from the inheritance if there is a son or daughter, a grandson or granddaughter through a son, a father, or a paternal grandfather.
|
| 39.11 الأخ
| 39.11 Full and consanguine brothers
|
| والاخ يرث المال إذا انفرد كان شقيقا أو لاب والشقيق يحجب الاخ للاب وإن كان أخ وأخت فأكثر شقائق أو لاب فالمال بينهم للذكر مثل حظ الانثيين.
| A brother, whether full or consanguine, inherits the whole estate if he is the sole heir. but a full brother excludes a consanguine brother. If there are one or more brothers and sisters together, either full or consanguine, the estate is divided among them, but a brother receives twice the share of one sister.
|
| وإن كان مع الاخ ذو سهم بدئ بأهل السهام وكان له ما بقي، وكذلك يكون ما بقي للاخوة والاخوات للذكر مثل حظ الانثيين.
| If along with a brother there are heirs entitled to fixed shares, these receive their shares first, and the brother receives the residue. But if there are several brothers and sisters, the residue is divided among them, with each brother receiving twice the share of one sister.
|
| فإن لم يبق شئ فلا شئ لهم إلا أن يكون في أهل السهام إخوة لام قد ورثوا الثلث وقد بقي أخ شقيق أو إخوة ذكور أذكور وإناث شقائق معهم فيشاركون كلهم الاخوة للام في ثلثهم، فيكون بينهم بالسواء وهي الفريضة التي تسمى المشتركة. ولو كان من بقي إخوة لاب لم يشاركوا الاخوة للام لخروجهم عن ولادة الام.
| If nothing is left [after the other heirs receive their fixed shares], the [full or consanguine] brothers and sisters receive nothing. An exception occurs when among those entitled to fixed shares there are uterine brothers, whose share is a third. Then any one or more full brothers, or full brothers and sisters, all participate equally with the uterine brothers in their third. This inheritance rule is called "participation" (mushtarika). {142} But consanguine brothers do not participate in the uterine brothers' portion, because they were not born of the same mother.
|
| وإن كان من بقي أختا أو أخوات لابوين أو لاب أعيل لهن.
| If one or more full or consanguine sisters remain [when the fixed shares of the other heirs total the whole estate], accommodation is made for them by reducing the ratio of all. (351)
|
| وإن كان من قبل الام أخ واحد أو أخت لم تكن مشتركة وكان ما بقي للاخوة إن كانوا ذكورا أو ذكورا وإناثا، وإن كن إناثا لابوين أو لاب أعيل لهن.
| If there is only one uterine brother or sister, no one participates in his or her share [of one sixth]. The residue [of one sixth] in such a case goes to the full brothers and sisters. If there are only full or consanguine sisters, accommodation is made for them.
|
| والاخ للاب كالشقيق في عدم الشقيق إلا في المشتركة.
| A consanguine brother is equivalent to a full brother if the full brother is missing, except with regard to "participation".
|
| 39.12 ابن الأخ
| 39.12 Nephews
|
| وابن الاخ كالاخ في عدم الاخ كان شقيقا أو لاب، ولا يرث ابن الاخ للام.
| The son of a full or consanguine brother is equivalent to the brother if the latter is missing, but the son of a uterine brother is never an heir.
|
| 39.13 حجب عن الميراث
| 39.13 Exclusion of heirs
|
| والاخ للابوين يحجب الاخ للاب، والاخ للاب أولى من ابن أخ شقيق وابن أخ شقيق أولى من ابن أخ لاب، وابن أخ لاب يحجب عما لابوين، وعم لابوين يحجب عما لاب، وعم لاب يحجب ابن عم لابوين، وابن عم لابوين يحجب ابن عم لاب. وهكذا يكون الاقرب أولى.
| A full brother excludes a consanguine brother, (352) but a consanguine brother has preference over the son of a full brother, (353) and the son of a full brother has preference over the son of a consanguine brother. The son of a consanguine brother excludes a full paternal uncle. (354) A full paternal uncle excludes a consanguine paternal uncle. (355) A consanguine paternal uncle excludes the son of a full paternal uncle. The son of a full paternal uncle excludes the son of a consanguine paternal uncle. Thus the nearer relative is preferred.
|
| 39.14 من لا يرث تماماً
| 39.14 Non-heirs
|
| ولا يرث بنو الاخوات ما كن ولا بنو البنات ولا بنات الاخ ما كان ولا بنات العم ولا جد لام ولا عم أخو أبيك لامه.
| Those who are never heirs include the sons of sisters of whatever sort, the sons of daughters, the daughters of a brother of whatever sort, the daughters of a paternal uncle, the maternal grandfather, and a uterine paternal uncle. (356)
|
| ولا يرث عبد ولا من فيه بقية رق.
| A slave does not inherit, nor does a slave in the process of being freed.
|
| ولا يرث المسلم الكافر ولا الكافر المسلم.
| {143} A Muslim does not inherit from an unbeliever, nor an unbeliever from a Muslim.
|
| ولا ابن أخ لام ولا جد لام ولا أم أبي الام.
| Others who do not inherit are the son of a uterine brother, the maternal grandfather, and the mother of the maternal grandfather. (357)
|
| 39.15 زيادة من يحجب
| 39.15 More excluded heirs
|
| ولا ترث أم أبي الاب مع ولدها أبي الميت.
| The mother of the paternal grandfather may not inherit together with her son, the grandfather of the deceased. (358)
|
| ولا ترث إخوة لام مع الجد للاب ولا مع الولد وولد الولد ذكرا كان الولد أو أنثى، ولا ميراث للاخوة مع الاب ما كانوا.
| Uterine brothers may not inherit together with the paternal grandfather, or with the sons or daughters or grandchildren through a son. Brothers of whatever sort may not inherit together with the father. (359)
|
| ولا يرث عم مع الجد، ولا ابن أخ مع الجد.
| A paternal uncle may not inherit together with the paternal grandfather, nor a brother's son with the paternal grandfather. (360)
|
| 39.16 القاتل
| 39.16 Impediment of crime
|
| ولا يرث قاتل العمد من مال ولا دية، ولا يرث قاتل الخطإ من الدية ويرث من المال.
| An heir who deliberately murdered the deceased inherits neither his estate nor the blood rate. An heir who accidentally killed the deceased inherits his estate but not the blood rate.
|
| 39.17 المحجوب
| 39.17 Effect of exclusion
|
| وكل من لا يرث بحال فلا يحجب وارثا.
| Someone who does not inherit in a particular case [because he is excluded by another heir] cannot himself exclude another heir. (361)
|
| 39.18 المطلقة والمتزوجة في مرضه
| 39.18 Inheritance by spouse divorced or married in last illness
|
| والمطلقة ثلاثا في المرض ترث زوجها إن مات من مرضه ذلك ويرثها، وكذلك إن كان الطلاق واحدة وقد مات من مرضه ذلك بعد العدة.
| A woman repudiated by three pronouncements during the illness from which the deceased died inherits from her husband, but [if she dies first] he does not inherit from her. The same holds if he made only one pronouncement of repudiation, then died from the illness after her `idda period.
|
| وإن طلق الصحيح امرأته طلقة واحدة فإنهما يتوارثان ما كانت في العدة فإن انقضت فلا ميراث بينهما بعدها.
| If a man in good health makes one pronouncement of repudiation against his wife, they may inherit from one another as long as she is still in her `idda period. If the `idda period has expired, they cannot inherit from one another.
|
| ومن تزوج امرأة في مرضه لم ترثه ولا يرثها.
| If a man marries during his last illness, his wife does not inherit from him, nor he from her.
|
| 39.19 الجدة
| 39.19 Grandmothers
|
| وترث الجدة للام السدس وكذلك التي للاب فإن اجتمعا فالسدس بينهما إلا أن تكون التي للام أقرب بدرجة فتكون أولى به لانها التي فيها النص، وإن كانت التي للاب أقربهما فالسدس بينهما نصفين.
| A maternal or a paternal grandmother inherits one sixth. If both of them are to inherit, they divide the sixth between them, unless the combination is of a maternal grandmother and a paternal great-grandmother; in that case the maternal grandmother has prior claim to the sixth, because of a tradition in her favour. If {144} the combination is of a paternal grandmother and a maternal great-grandmother, they each receive one half of the sixth.
|
| ولا يرث عند مالك أكثر من جدتين أم الاب وأم الام وأمهاتهما. ويذكر عن زيد بن ثابت أنه ورث ثلاث جدات واحدة من قبل الام واثنتين من قبل الاب أم الاب وأم أبي الاب. ولم يحفظ عن الخلفاء توريث أكثر من جدتين.
| According to Mālik, only two grandmothers may inherit, the father's mother, the mother's mother, or [to take their place] the mothers of either. But Zayd ibn-Thābit (362) is reported to have allowed three grandmothers to inherit: one on the mother's side, and two on the father's side, that is, the father's mother and paternal grandmother. But none of the orthodox caliphs are reported to have allowed more than two grandmothers to inherit.
|
| 39.20 الجد
| 39.20 Paternal grandfather
|
| وميراث الجد إذا انفرد فله المال وله مع الولد الذكر أو مع ولد الولد الذكر السدس، فإن شركه أحد من أهل السهام غير الاخوة والاخوات فليقض له بالسدس، فإن بقي شئ من المال كان له.
| If the paternal grandfather is the sole heir, he inherits the entire estate. If he inherits together with a son or a son's child, his share is one sixth. If there are no brothers and sisters, but other heirs entitled to a fixed share, he is to be assigned a sixth and any residue that there happens to be.
|
| فإن كان مع أهل السهام إخوة فالجد مخير في ثلاثة أوجه يأخذ أي ذلك أفضل له إما مقاسمة الاخوة أو السدس من رأس المال أو ثلث ما بقي.
| If there are brothers together with heirs entitled to fixed shares, the grandfather has three choices, of which he may pick the most advantageous: 1) an equal share with the brothers, 2) a sixth of the whole estate, or 3) a third of the residue.
|
| فإن لم يكن معه غير الاخوة فهو يقاسم أخا وأخوين أو عدلهما أربع أخوات فإن زادوا فله الثلث فهو يرث الثلث مع الاخوة إلا أن تكون المقاسمة أفضل له.
| If there are brothers alone inheriting with him, the grandfather divides the estate with them, provided they are only one or two, or, what is their equivalent, four sisters. If there are more than two brothers, he has a right to a third. Thus, when inheriting with brothers, he takes a third, or he divides the estate with them if this is more advantageous to him.
|
| والاخوة للاب معه في عدم الشقائق كالشقائق، فإن اجتمعوا عاده الشقائق بالذين للاب فمنعوه بهم كثرة الميراث، ثم كانوا أحق منهم بذلك،
| Consanguine brothers inherit with the grandfather the same as full brothers if there are no full brothers. If there are both full and consanguine brothers, the full brothers may count the consanguine {145} brothers in their number to offset the share of the grandfather; then they may claim the share computed for the consanguine brothers.
|
| إلا أن يكون مع الجد أخت شقيقة ولها أخ لاب أو أخت لاب، أو أخ وأخت لاب فتأخذ نصفها مما حصوتسلم ما بقي إليهم، ولا يربى للاخوات مع الجد إلا في الغراء وحدها وسنذكرها بعد هذا.
| An exception [to this exclusion of consanguine brothers] occurs when there is besides the grandfather a full sister who has a consanguine brother or sister or both. She takes her half of the estate and surrenders the residue to her consanguine brothers or sisters [after the grandfather has had his share]. Sisters are not to be enriched at the grandfather's expense, except in the case of al-Gharrā', to be spoken of presently.
|
| 39.21 المولى
| 39.21 Patron (mawlā)
|
| ويرث المولى الاعلى إذا انفرد جميع المال كان رجلا أو امرأة فإن كان معه أهل سهم كان للمولى ما بقي بعد أهل السهام.
| The patron, whether man or woman, inherits the whole estate if he or she is the sole heir. If there are heirs entitled to fixed shares, he or she receives the residue after they have had their share.
|
| ولا يرث المولى مع العصبة وهو أحق من ذوي الارحام الذين لا سهم لهم في كتاب الله عز وجل، ولا يرث من ذوي الارحام إلامن له سهم في كتاب الله.
| A patron inherits nothing when there are agnate relatives, but he has a greater right than the cognate relatives to whom the Book of God most High (the Qur'ān) assigns no share. Only those cognate relatives to whom the Qur'ān assigns a share may inherit. (363)
|
| ولا يرث النساء من الولاء إلا ما أعتقن أو جره من أعتقن إليهن بولادة أو عتق.
| A patroness may inherit only from someone she herself has freed, from a child of such a person, or from someone such a person freed in turn. (364)
|
| 39.22 العول
| 39.22 Accommodation by reduction (`awl)
|
| وإذا اجتمع من له سهم معلوم في كتاب الله وكان ذلك أكثر من المال أدخل عليهم كلهم الضرر وقسمت الفريضة على مبلغ سهامهم.
| If the combined shares of all those assigned a definite share in the Qur'ān exceed the entire estate, each one's share is diminished by making the total shares of all, as based on a common denominator, the new common denominator of their shares. (365)
|
| ولا يعال للاخت مع الجد إلا في الغراء وحدها، وهي امرأة تركت زوجها وأمها وأختها لابوين أو لاب وجدها فللزوج النصف وللام الثلث وللجد السدس، فلما فرغ المال أعيل للاخت بالنصف ثلاثة ثم جمع إليها سهم الجد فيقسم جميع ذلك بينهما على الثلث لها والثلثين له، فتبلغ سبعة وعشرين سهما.
| No accommodation is made for a sister when there is also a grandfather inheriting, except in the case of al-Gharrā'. This is when a woman dies leaving a husband, a mother, a full or consanguine sister, and a paternal grandfather. The husband would receive {146} a half, the mother a third, and the grandfather a sixth. Since the estate would thus be exhausted, accommodation is made for the sister's share of one half, that is three [sixths, becoming three ninths]. Then her share is combined with that of the grandfather, [making four ninths], and this amount is divided between them, with a third of it going to her and two thirds going to him. A common denominator of twenty-seven is necessary to assign even shares to all concerned.
|
باب 40
جمل من الفرائض والسنن الواجبة والرغائب
| CHAPTER 40 (366)
LEGAL STATUS OF MISCELLANEOUS PRACTICES
|
| 40.01 الوضوء
| 40.01 Wuḍū' (367)
|
| الوضوء للصلاة فريضة، وهو مشتق من الوضاءة إلا المضمضة والاستنشاق ومسح الاذنين منه فإن ذلك سنة، والسواك مستحب مرغب فيه، والمسح على الخفين رخصة وتخفيف.
| The wuḍū' before ṣalāt is obligatory. The word wuḍū' (ablution) is derived from waḍā'a (cleanliness). Not obligatory, but a matter of sunna, are rinsing one's mouth, inhaling water through the nose, and rubbing one's ears. Brushing one's teeth with a chewing stick is a desirable, even very desirable practice. Wiping one's boots [instead of washing the feet] is a privilege and mitigation. (368)
|
| 40.02 الغسل
| 40.02 Ghusl (369)
|
| والغسل من الجنابة ودم الحيض والنفاس فريضة، وغسل الجمعة سنة، وغسل العيدين مستحب، والغسل على من أسلم فريضة لانه جنب، وغسل الميت سنة.
| Ghusl (ritual bathing) is obligatory after a major sexual defilement, and [the end of] the bleeding of menstruation or childbirth. The ghusl on Friday is a sunna. The ghusl on the two feasts is desirable. Ghusl is obligatory for someone who becomes a Muslim, because he is in a state of major sexual defilement. (370) The ghusl bathing of a dead person is a sunna.
|
| 40.03 الصلوات الخمس
| 40.03 The five ṣalāts (371)
|
| والصلوات الخمس فريضة، وتكبيرة الاحرام فريضة، وباقي التكبير سنة، والدخول في الصلاة بنية الفرض فريضة، ورفع اليدين سنة، والقراءة بأم القرآن في الصلاة فريضة، وما زاد عليها سنة واجبة، والقيام والركوع والسجود فريضة، والجلسة الاولى سنة والثانية فريضة، والسلام فريضة والتيامن به قليلا سنة، وترك الكلام في الصلاة فريضة، والتشهدان سنة، والقنوت في الصبح حسن وليس بسنة، واستقبال القبلة فريضة.
| The five ṣalāts are obligatory; so is saying "Allāhu akbar" to put oneself in a state of consecration [for ṣalāt]. But the rest of the "Allāhu akbar"s are sunnas. To begin ṣalāt with the intention of fulfilling its obligation is obligatory. Lifting one's hands is a sunna. Reciting the opening sūra of the Qur'ān is obligatory, while reciting an additional portion of the Qur'ān is an undisputed sunna. Standing, bowing, and prostrating are obligatory. The first sitting {147} is a sunna, while the second one is obligatory. Saying "as-salāmu `alaykum" is obligatory, while turning the head a little to the right during it is a sunna. Avoiding conversation during ṣalāt is obligatory. The two tashahhuds are a sunna. The qunūt prayer in the ṣalāt of ṣubḥ is good, but not a sunna. Facing the qibla is obligatory.
|
| 40.04 صلوات أخرى
| 40.04 Other ṣalāts (372)
|
| وصلاة الجمعة والسعي إليها فريضة، والوتر سنة واجبة، وكذلك صلاة العيدين والخسوف والاستسقاء وصلاة الخوف واجبة أمر الله سبحانه وتعالى بها وهو فعل يستدركون به فضل الجماعة.
| The Friday afternoon ṣalāt and attendance at it are obligatory. The witr ṣalāt, (373) the ṣalāt of the two feasts, the ṣalāt on an eclipse (374) or in request of rain, (375) and the [special common] ṣalāt during fear of an enemy (376) are undisputed sunnas. God commanded the latter, (377) and it is an act by which the merit of communal ṣalāt is achieved.
|
| 40.05 الغسل لدخول مة
| 40.05 Ghusl before entering Mecca (378)
|
| والغسل لدخول مكة مستحب.
| To do the ghusl before entering Mecca is a desirable practice.
|
| 40.06 جمع الصلوات
| 40.06 Joining ṣalāts (379)
|
| والجمع ليلة المطر تخفيف وقد فعله الخلفاء الراشدون، والجمع بعرفة والمزدلفة سنة واجبة وجمع المسافر في جد السير رخصة، وجمع المريض يخاف أن يغلب على عقله تخفيف وكذلك جمعه لعلة به فيكون ذلك أرفق به.
| Joining ṣalāts on a rainy evening is a mitigation, but practiced by the orthodox caliphs. The joining of ṣalāts at `Arafāt and al-Muzdalifa is an undisputed sunna. The joining of ṣalāts by a traveler on an urgent journey is a privilege. For a sick person to join two ṣalāts for fear of losing consciousness [at the time of the second] or simply because it is easier for him is a mitigation.
|
| 40.07 الفطر والصلاة في السفر
| 40.07 Fast and ṣalāt on a journey
|
| والفطر في السفر رخصة، والاقصار فيه واجب.
| Not fasting while traveling [during Ramaḍān] is a privilege. (380) The shortening of ṣalāt during a journey is an undisputed sunna. (381)
|
| 40.08 النوافل
| 40.08 Supererogatory ṣalāts
|
| وركعتا الفجر من الرغائب، وقيل من السنن.
| The two [supererogatory] rak`as of dawn (382) are very desirable, but according to another opinion they are sunnas.
|
| وصلاة الضحى نافلة.
| The ṣalāt of mid-morning ḍuḥā) is supererogatory.
|
| وكذلك قيام رمضان نافلة وفيه فضل كبير، ومن قامه إيمانا واحتسابا غفر له ما تقدم من ذنبه، والقيام من الليل في رمضان وغيره من النوافل المرغب فيها.
| Supererogatory also is the tarāwīḥ ṣalāt during Ramaḍān, (383) which has great merit. Someone who rises for it with faith and the intention of being rewarded by God has all his past sins forgiven. Doing ṣalāt during the nights of Ramaḍān and of other months {148} is a supererogatory, even very desirable practice.
|
| 40.09 الصلاة على الموتى
| 40.09 Burial (384)
|
| والصلاة على موتى المسلمين فريضة يحملها من قام بها وكذلك مواراتهم بالدفن وغسلهم سنة واجبة.
| Doing ṣalāt over Muslim dead is an obligation [on the community], satisfied by the person who performs it. The same is true of bringing them to burial. Washing them is an undisputed sunna.
|
| 40.10 طلب العلم
| 40.10 Knowledge (385)
|
| وكذلك طلب العلم فريضة عامة يحملها من قام بها إلا ما يلزم الرجل في خاصة نفسه.
| Seeking knowledge is also a community obligation, satisfied by the persons who actually devote themselves to it, except for knowledge that pertains to a man individually; [this is a personal obligation].
|
| 40.11 الجهاد والروابط
| 40.11 Jihād and forts (386)
|
| وفريضة الجهاد عامة يحملها من قام بها، إلا أن يغشى العدو محلة قوم فيجب فرضا عليهم قتالهم إذا كانوا مثلي عددهم.
| The obligation of jihād (holy war) binds the community, and is satisfied by those who carry it out, except when the enemy is at the gates; then all the people are obliged to take part in the fighting, provided the enemy are [not more than] twice their number.
|
| والرباط في ثغور المسلمين وسدها وحياطتها واجب يحمله من قام به.
| [Building] forts at landing places of Muslim territory, fortifying and defending them are obligations of the community, satisfied by those who engage in this.
|
| 40.12 الصوم
| 40.12 Fasting (387)
|
| وصوم شهر رمضان فريضة والاعتكاف نافلة والتنفل بالصوم مرغب فيه، وكذلك صوم يوم عاشوراء ورجب وشعبان ويوم عرفة والتروية، وصوم يوم عرفة لغير الحاج أفضل منه للحاج.
| Fasting during the month of Ramaḍān is obligatory. Making a retreat [in the mosque] is supererogatory. (388) To do supererogatory fasts is desirable; likewise to fast on the day of `Āshūrā' (10 Muḥarram), during the months of Rajab and Sha`bān, on the day of `Arafāt (9 Dhū-l-ḥijja), and the day of tarwiya (8 Dhū-l-ḥijja). (389) Yet fasting on the day of `Arafāt is better for someone not making the pilgrimage than for a pilgrim.
|
| 40.13 الزكاة
| 40.13 Zakāt (390)
|
| وزكاة العين والحرث والماشية فريضة، وزكاة الفطر سنة فرضها رسول الله (ص).
| The zakāt on money, farm produce, and livestock is obligatory. The zakāt on `Īd al-fiṭr is a sunna laid down by the Messenger of God.
|
| 40.14 الحج
| 40.14 Pilgrimage (391)
|
| وحج البيت فريضة، والعمرة سنة واجبة، والتلبية سنة واجبة، والنية بالحج فريضة، والطواف للافاضة فريضة.
| Making the ḥajj pilgrimage to the house [of God] is obligatory, while making the `umra pilgrimage is an undisputed sunna. Saying the talbiya is an undisputed sunna. To make the intention before performing the ḥajj is obligatory.
|
| والسعي بين الصفا والمروة فريضة. والطواف المتصل به واجب، وطواف الافاضة آكد منه والطواف للوداع سنة.
| The circumambulation after pressing on [from `Arafāt] (ṭawāf al-ifāḍa) is obligatory. The walk between aṣ-Ṣafā and al-Marwa is obligatory. The [first] circumambulation (ṭawāf al-qudūm) which comes immediately before this walk is an undisputed sunna, but the circumambulation after pressing on [from `Arafāt] is a more insistent {149} obligation. The circumambulation of taking leave (ṭawāf al-wadā`) is a sunna.
|
| والمبيت بمنى ليلة يوم عرفة سنة، والجمع بعرفة واجب، والوقوف بعرفة فريضة، ومبيت المزدلفة سنة واجبة، ووقوف المشعر الحرام مأمور به، ورمي الجمار سنة واجبة.
| Spending the night at Minā before the day of `Arafāt is a sunna. Joining [the ṣalāts of ẓuhr and `aṣr] at `Arafāt is an undisputed sunna. Stopping at `Arafāt is obligatory. Spending the night at al-Muzdalifa is an undisputed sunna. Stopping at al-Mash`ar al-ḥarām is an order. (392) The throwing of pebbles is an undisputed sunna.
|
| وكذلك الحلاق وتقبيل الركن سنة واجبة.
| Shaving one's head is likewise an undisputed sunna, as is kissing the black stone.
|
| والغسل للاحرام سنة، والركوع عند الاحرام سنة، وغسل عرفة سنة، والغسل لدخول مكة مستحب.
| The ghusl before putting oneself in a state of consecration [for the ḥajj] is a sunna, as are the [two] rak`as done at that time. The ghusl at `Arafāt is a sunna, while that before entering Mecca is a desirable practice.
|
| 40.15 الصلاة في الجماعة
| 40.15 Ṣalāt in common (393)
|
| والصلاة في الجماعة أفضل من صلاة الفذ بسبع وعشرين درجة.
| Doing ṣalāt in common is twenty-seven times better than doing it alone.
|
والصلاة في المسجد الحرام ومسجد الرسول (ص) فذا أفضل من الصلاة في سائر المساجد، واختلف في مقدار التضعيف بذلك بين المسجد الحرام ومسجد الرسول عليه الصلاة والسلام، ولم يختلف أن الصلاة في مسجد الرسول (ص) أفضل من ألف صلاة فيما سواه وسوى المسجد الحرام من المساجد، وأهل المدينة يقولون: إن الصلاة فيه أفضل من الصلاة في المسجد الحرام بدون الالف، وهذا كله في الفرائض.
وأما النوافل ففي البيوت أفضل.
| Doing ṣalāt by oneself in the Sacred Mosque [of Mecca] or the Mosque of the Messenger [in Medina] is better than doing ṣalāt in other mosques. (394) There are differences of opinion as to how much better the Sacred Mosque is than the Mosque of the Messenger, although there is no difference of opinion that to do on ṣalāt in the Mosque of the Messenger is better than doing a thousand ṣalāts in any other mosque aside from the Sacred Mosque. The proponents of Medina (395) say that to do ṣalāt in the Mosque of the Messenger (On him be peace!) is better than doing so in the Sacred Mosque, but not up to a thousand times better. What has been said concerns obligatory ṣalāt, but it is better to do supererogatory ṣalāt at home.
|
| والتنفل بالركوع لاهل مكة أحب إلينا من الطواف والطواف للغرباء أحب إلينا من الركوع لقلة وجود ذلك لهم.
| {150} It is better, in our opinion, for the inhabitants of Mecca to do supererogatory worship by doing ṣalāt than by making the circumambulation, but for strangers the opposite is true because of the little opportunity they have to make the circumambulation.
|
| 40.16 النظر إلى النساء
| 40.16 Looking at women (396)
|
| ومن الفرائض غض البصر عن المحارم وليس في النظرة الاولى بغير تعمد حرج، ولا في النظر إلى المتجالة، ولا في النظر إلى الشابة لعذر من شهادة عليها وشبهه، وقد أرخص في ذلك للخاطب.
| To take one's eyes off forbidden women is obligatory, but there is no wrong committed in the first non-deliberate glance, nor in looking at an elderly lady, nor in looking at a young woman for a good reason, such as to identify her. Also a fiancé (khāṭib) has the privilege of looking at the young woman. (397)
|
| 40.17 صون اللسان
| 40.17 Unjust speech
|
| ومن الفرائض صون اللسان عن الكذب والزور والفحشاء والغيبة والنميمة والباطل كله. قال الرسول عليه الصلاة والسلام: من كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت وقال عليه السلام: من حسن إسلام المرء تركه مالا يعنيه.
| To guard one's tongue from lying, false witness, obscene language, backbiting, gossiping, and every wrong is obligatory. The Messenger said, "If someone believes in God and the Last Day, let him speak what is good or be silent." He also said, "It is a good mark of the Islām of a man for him to keep out of what does not concern him."
|
| 40.18 حرمة الدم والمال
| 40.18 Taking a Muslim's life or property
|
| وحرم الله سبحانه دماء المسلمين وأموالهم وأعراضهم إلا بحقها ولا يحل دامرئ مسلم إلا أن يكفر بعد إيمانه أو يزني بعد إحصانه أو يقتل نفسا بغير نفس أو فساد في الارض أو يمرق من الدين.
| God has declared sacred and forbidden the blood, possessions and reputation of Muslims, except when one has a right to take them. It is not legitimate to kill a Muslim unless he apostatizes after having been a believer, or has illicit sexual intercourse after being maritally restricted, or kills someone apart from a case of talion, or engages in banditry, or is guilty of heresy. (398)
|
| 40.19 حرمة أشياء أخرى
| 40.19 Sexual and related restrictions
|
| ولتكف يدك عما لا يحل لك من مال أو جسد أو دم، ولا تسع بقدميك فيما لا يحل لك، ولا تباشر بفرجك أو بشئ من جسدك ما لا يحل لك قال الله سبحانه: "والذين هم لفروجهم حافظون" إلى قوله: "فأولئك هم العادون" (المؤمنون: 5). وحرم الله سبحانه الفواحش ما ظهر منها وما بطن، وأن يقرب النساء في دم حيضهن أو نفاسهن، وحرم من النساء ما تقدم ذكرنا إياه.
| Keep your hand away from such wealth, sexual contact, and shedding blood which are not licit for you. Nor let your feet bring you to things not licit for you. Do not permit your sexual parts or any part of your body to touch what is not licit {151} for you. For God said, "Those who guard their private parts [except from their wives or slave women are not blameworthy. But those who seek what is beyond that] are transgressors" (Qur'ān 23:5-7). God has also forbidden any obscenity, whether openly or in secret, and approaching women sexually when they are bleeding from menstruation or afterbirth. And he has forbidden [marriage to] the classes of women we mentioned above. (399)
|
| 40.20 مايؤمر به ويشتبه به
| 40.20 Doing licit and avoiding doubtful things
|
| وأمر بأكل الطيب وهو الحلال فلا يحل لك أن تأكل إلا طيبا ولا تلبس إلا طيبا ولا تركب إلا طيبا ولا تسكن إلا طيبا وتستعمل سائر ما تنتفع به طيبا.
| God has commanded you to eat what is good, that is, what is licit. It is not licit for you to eat anything but what is good, or to put on anything but what is good, or to ride anything but what is good, or to live in any place but what is good; everything else you make use of must be good. (400)
|
| ومن وراء ذلك مشتبهات من تركها سلم ومن أخذها كان كالراتع حول الحمى يوشك أن يقع فيه.
| Besides good things there are doubtful things. To omit them is to be safe, and to make use of them is like grazing next to the border and to be on the verge of entering the domain of the forbidden.
|
| 40.21 أنواع الباطل
| 40.21 Injury to property rights
|
| وحرم الله سبحانه أكل المال بالباطل، ومن الباطل الغصب والتعدي والخيانة والربا والسحت والقمار والغرر والغش والخديعة والخلابة.
| God has forbidden taking possessions wrongly. This includes usurpation, encroachment, betrayal [of the privilege of access], usury, bribe taking, enrichment by gambling, selling something risky, adulterating a commodity, and overrating or misrepresenting it by smooth talk. (401)
|
| 40.22 أناع اللحم المحروم
| 40.22 Forbidden meat (402)
|
| وحرم الله سبحانه أكل الميتة والدم ولحم الخنزير وما أهل لغير الله به وما ذبح لغير الله وما أعان على موته ترد من جبل أو وقذة بعصا أو غيرها والمنخنقة بحبل أو غيره،
| God has forbidden animals not ritually slaughtered, blood, pork, what is sacrificed to the honour of something other than God, animals which died by falling from a cliff or being hit with a club or something else, and animals strangled with a rope or other material.
|
| إلا أن يضطر إلى ذلك كالميتة، وذلك إذا صارت بذلك إلى حال لا حياة بعده فلا ذكاة فيها، ولا بأس للمضطر أن يأكل الميتة ويشبع ويتزود فإن استغنى عنها طرحها.
| But in case of necessity animals thus mortally injured need not be ritually slaughtered, {152} but the dead animal may be eaten by the person in need. He may go so far as to completely satisfy his hunger and store up the rest, but if he has no further need for the meat he should throw it away.
|
| ولا بأس بالانتفاع بجلدها إذا دبغ، ولا يصلى عليه ولا يباع، ولا بأس بالصلاة على جلود السباع إذا ذكيت وبيعها وينتفع بصوف الميتة وشعرها وما ينزع منها في الحياة، وأحب إلينا أن يغسل ولا ينتفع بريشها ولا بقرنها وأظلافها وأنيابها، وكره الانتفاع بأنياب الفيل. وكل شئ من الخنزير حرام، وقد أرخص في الانتفاع بشعره.
| It is not wrong for a person to make use of the tanned skin of an animal not ritually slaughtered, but he should not do ṣalāt on it or sell it. He may, however, sell or do ṣalāt on the skins of predatory animals, provided they have been ritually slaughtered. One may also make use of the wool or hair of an animal which died without being ritually slaughtered and whatever was taken from the animal while it was alive, but in our opinion it is preferable to wash these things first. No use should be made of the feathers, horns, hoofs or teeth of an animal not ritually slaughtered. It is disapproved to make use of the tusks of an elephant. Any part of a pig is forbidden, but by way of privilege its hair may be used.
|
| 40.23 حرمة شرب الخمر
| 40.23 forbidden drink
|
| وحرم الله سبحانه شرب الخمر قليلها وكثيرها وشراب العرب يومئذ فضيخ التمر، وبين الرسول عليه السلام أن كل ماأسكر كثيره من الاشربة فقليله حرام، وكل ما خامر العقل فأسكره من كل شراب فهو خمر. وقال الرسول عليه السلام: إن الذي حرم شربها حرم بيعها.
| God has forbidden the drinking of wine, whether a small or a large amount. The drink of the Arabs at that time was date wine, but the Messenger (On him be peace!) explained that any intoxicating drink, whether in a small or a large amount, is forbidden. Any drink which overcomes the mind and intoxicates it fits the definition of wine (khamr). The Messenger (On him be peace!) also said, "[God] who forbade drinking it also forbade selling it."
|
| ونهى عن الخليطين من الاشربة وذلك أن يخلطا عند الانتباذ وعند الشرب، ونهى عن الانتباذ في الدباء والمزفت.
| [The Messenger] also forbade mixed drinks, whether they are mixed when they are first put in vats or at the time of drinking. (403) And he forbade storing juices in hollowed gourds or in pitch lined containers. (404)
|
| 40.24 لحوم أخرى محرومة
| 40.24 Other forbidden meat
|
| ونهى عليه السلام عن أكل كل ذي ناب من السباع، وعن أكل لحوم الحمر الاهلية ودخل مدخلها لحوم الخيل والبغال لقول الله تبارك وتعالى: "لتركبوها وزينة" (النحل: 8) ولا ذكاة في شئ منها إلا في الحمر الوحشية.
| [The Messenger] forbade eating predatory animals with fangs and the {153} meat of domestic donkeys. Included with the latter is the meat of horses and mules, since God said, "[He made them] for you to ride on and for ornament" (Qur'ān 16:8). These may not be ritually slaughtered, but only wild donkeys.
|
| ولا بأس بأكل سباع الطير وكل ذي مخلب منها.
| It is not wrong to eat predatory birds or those with talons.
|
| 40.25 بر الوالدين
| 40.25 Treatment of parents
|
| ومن الفرائض بر الوالدين وإن كانا فاسقين وإن كانا مشركين فليقل لهما قولا لينا وليعاشرهما بالمعروف ولا يطعهما في معصية كما قال الله سبحانه وتعالى.
| It is an obligation to respect one's parents, even if they are evildoers or unbelievers. A person should speak kindly to them and live with them showing proper deference. But he should not obey them to do something forbidden, as God has said. (405) A believer must also ask God's forgiveness for his parents if they are unbelievers.
|
| 40.26 معاملات المسلمين
| 40.26 Treatment of fellow Muslims
|
| وعلى المؤمن أن يستغفر لابويه المؤمنين وعليه موالاة المؤمنين والنصيحة لهم، ولا يبلغ أحد حقيقة الايمان حتى يحب لاخيه المؤمن ما يحب لنفسه، كذلك روي عن رسول الله (ص) وعليه أن يصل رحمه.
| A believer, moreover, must show care for Muslims and give them good advice. No one reaches the true stature of faith until he loves for his brother believer what he loves for himself; thus it is related from the Messenger of God. [A believer] must also keep up contact with his blood relatives.
|
| ومن حق المؤمن على المؤمن أن يسلم عليه إذا لقيه، ويعوده إذا مرض، ويشمته إذا عطس، ويشهد جنازته إذا مات ويحفظه إذا غاب في السر والعلانية.
| A believer, moreover, must greet another believer when he meets him, visit him when he is sick, wish him well when he sneezes, assist at his burial when he dies, and defend both his private and public interests while he is absent.
|
| ولا يهجر أخاه فوق ثلاث ليال والسلام يخرجه من الهجران، ولا ينبغي لا أن يترك كلامه بعد السلام.
| A believer shall not socially boycott his brother for over three nights. A greeting (as-salāmu `alaykum) suffices to break the boycott, but he must not neglect speaking to him after greeting him.
|
| والهجران الجائز هجران ذي البدعة أو متجاهر بالكبائر لا يصل إلى عقوبته،
| A boycott (hijrān) is permitted of someone guilty of an unwarranted innovation (bid`a) or who was so bold as openly to commit one of the bigger sins, provided one cannot punish {154} or admonish the person, or the person does not accept the admonishment.
|
| ولا يقدر على موعظته أو لا يقبلها.
| It is not defamation to speak about the character of someone guilty of unwarranted innovation or of a major sin, nor, when requested, to give a character reference about someone who is about to marry or join some enterprise or do something similar, nor to testify to the bad character of a witness, nor to speak about the person for some other good reason.
|
| ولا غيبة في هذين في ذكر حالهما ولا فيما يشاور فيه لنكاح أو مخالطة ونحوه ولا في تجريح شاهد ونحوه.
| It is a noble virtue for you to forgive someone who did you wrong, to give to someone who refused you something, and to show kindness to someone who cut you off.
|
| ومن مكارم الاخلاق أن تعفو عمن ظلمك وتعطي من حرمك وتصل من قطعك. وجماع آداب الخير وأزمته تتفرع عن أربعة أحاديث: قول النبي عليه السلام: من كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت، وقوله عليه السلام: من حسن إسلام المرء تركه ما لا يعنيه، وقوله عليه السلام للذي اختصر له في الوصية: لا تغضب. وقوله عليه السلام: المؤمن يحب لاخيه المؤمن ما يحب لنفسه.
| All good manners and good guidance derive from four ḥadīths related from the Prophet: 1) "If someone believes in God and the Last Day he should speak what is good or be silent." 2) "It is a good mark of the Islām of a man for him to keep our of what does not concern him." 3) The Prophet (On him be peace!) made a brief testament for someone: "Do not be angry," and 4) "A believer loves for a brother believer what he loves for himself."
|
| 40.27 ما لا يحل أن يُسمع
| 40.27 Things not to listen to
|
| ولا يحل لك أن تتعمد سماع الباطل كله، ولا أن تتلذذ بسماع كلام امرأة لا تحل لك، ولا سماع شئ من الملاهي والغناء، ولا قراءة القرآن باللحون المرجعة كترجيع الغناء.
| It is illicit for you to deliberately hear out a malicious story, or to take pleasure in listening to the speech of a woman who is not licit for you, or to listen to players of musical instruments or singers. (406)
|
| 40.28 تلاوة القرآن
| 40.28 Qur'ān recitation
|
| وليجل كتاب الله العزيز أن يتلى إلا بسكينة ووقار، وما يوقن أن الله يرضى به ويقرب منه مع إحضار الفهم لذلك.
| It is not permitted to recite the Qur'ān with distorting melodies as in the quavering of songs. but the venerable Book of God must be honoured by reciting it with calmness and decorum, in a way certain to please God and draw near to Him, and with attention to the meaning of what is recited.
|
| 40.29 الأمر بالمعروف والنهي عن المنكر
| 40.29 Commanding the acceptable (407)
|
| ومن الفرائض الامر بالمعروف والنهي عن المنكر على كل من بسطت يده في الارض وعلى كل من تصل يده إلى ذلك فإن لم يقدر فبلسانه، فإن لم يقدر فبقلبه.
| To command the acceptable and forbid the objectionable is an obligation on {155} anyone who has the public or private power to do so. If he cannot do so by deed, he should do so by word. If he cannot do so by word, he should do so by his heart.
|
| 40.30 النية
| 40.30 Right intention
|
| وفرض على كل مؤمن أن يريد بكل قول وعمل من البر وجه الله الكريم، ومن أراد بذلك غير الله لم يقبل عمله، والرياء الشرك الاصغر.
| It is an obligation on every believer to desire the beneficent face of God in every good word and deed. If someone desires something other than God in his good words and deeds, his work is not accepted. This hypocrisy is the smallest form of polytheism.
|
| 40.31 التوبة
| 40.31 Repentance (tawba)
|
| والتوبة فريضة من كل ذنب من غير إصرار والاصرار المقام على الذنب واعتقاد العود إليه، ومن التوبة رد المظالم واجتناب المحارم والنية أن لا يعود.
| Repentance from every sin and desisting from it is an obligation. Persisting in sin is to remain fixed on it and to intend to repeat it. Part of repentance is to return what was wrongly taken, to avoid forbidden things, and to have the intention of not turning back to the sin.
|
| وليستغفر ربه ويرجو رحمته ويخاف عذابه ويتذكر نعمته لديه ويشكر فضله عليه بالاعمال بفرائضه وترك ما يكره فعله، ويتقرب إليه بما تيسر له من نوافل الخير.
| The penitent should ask forgiveness from his Lord, hoping in His mercy, fearing His punishment, and recalling His favours to him. He should also thank God for His favour to him by deeds, namely, by doing what is obligatory and omitting what is disapproved. And he should come close to God by doing the supererogatory good works which he can do without difficulty.
|
| وكل ما ضيع من فرائضه فليفعله الآن، وليرغب إلى الله في تقبله ويتوب إليه من تضييعه.
| As for obligatory acts which he had missed, the penitent should do them all immediately, begging God to accept them, and turning to Him in repentance for having missed them.
|
| وليلجأ إلى الله فيما عسر عليه من قياد نفسه ومحاولة أمره موقنا أنه المالك لصلاح شأنه وتوفيقه وتسديده، لا يفارق ذلك على ما فيه من حسن أو قبيح ولا ييأس من رحمة الله.
| The penitent should ask God's help when it is difficult for him to control himself or he is confused as to what he may do. He should be certain that God is in a position to reform his condition, give him success, and fortify him. He should not abandon his confidence in God because of the good or evil which is in him, nor despair of the mercy of God.
|
| 40.32 الفكر في الله والأجل
| 40.32 Meditation
|
| والفكرة في أمر الله مفتاح العبادة، فاستعن بذكر الموت والفكرة فيما بعده وفي نعمة ربك عليك وإمهاله لك وأخذه لغيرك بذنبه، وفي سالف ذنبك وعاقبة أمرك ومبادرة ما عسى أن يكون قد اقترب من أجلك.
| Thinking about the acts of God is the key to worship. {156} Therefore have recourse to meditation on death and what comes after it, on the kindness of your Lord to you, on his sparing your life, and on his taking the life of others because of their sins. Meditate also on your own past sins, on the outcome of your life, and on how suddenly and very soon you may die.
|
باب 41
في الفطرة والختان وحلق الشعر واللباس وستر العورة وما يتصل بذلك
| CHAPTER 41
POINTS OF DECORUM
|
| 41.01 الفطرة
| 41.01 Personal upkeep (fiṭra) (408)
|
| ومن الفطرة خمس: قص الشارب وهو الاطار وهو طرف الشعر المستدير على الشفة لا إحفاؤه والله أعلم، وقص الاظفار، ونتف الجناحين، وحلق العانة ولا بأس بحلاق غيرها من شعر الجسد، والختان للرجال سنة، والخفاض للنساء مكرمة.
| Personal upkeep includes five things: 1) trimming the mustache, that is, the handlebars which curl around the lips, without shaving off the mustache altogether but God knows best, 2) trimming the nails, 3) plucking out the hair of the armpits, (409) 4) shaving the hair of the pubic and lumber regions and there is no harm in shaving the hair off the rest of the body, (410) 5) circumcision, which is a sunna for men, (411) and cliterechtomy, which is respectable for women.
|
| 41.02 اللحية
| 41.02 Beards
|
| وأمر النبي (ص) أن تعفى اللحية وتوفر ولا تقص. قال مالك: ولا بأس بالاخذ من طولها إذا طالت كثيرا وقاله غير واحد من الصحابة والتابعين.
| The Prophet commanded that the beard be spared and let grow thick without being cut off. Mālik said that it is not wrong to shorten it if it is too long; many Companions and Followers of the Companions said the same thing.
|
| 41.03 صباغ الشعر
| 41.03 Dying hair
|
| ويكره صباغ الشعر بالسواد من غير تحريم، ولا بأس به بالحناء والكتم.
| To dye one's hair black is disapproved, but not forbidden. But it is not wrong to redden it with henna or make it yellow with the dye of the katam tree.
|
| 41.04 الحرير والنفيسات
| 41.04 Use of silk and gold
|
| ونهى الرسول عليه السلام الذكور عن لباس الحرير وتختم الذهب وعن التختم بالحديد، ولا بأس بالفضة في حلية الخاتم والسيف والمصحف ولا يجعل ذلك في لجام ولا سرج ولا سكين ولا في غير ذلك، ويتختم النساء بالذهب، ونهي عن التختم بالحديد، والاختيار مما روي في التختم التختم في اليسار لان تناول الشئ باليمين فهو يأخذه بيمينه ويجعله في يساره.
| The Messenger (On him be peace!) forbade men to wear silk, and gold or {157} iron rings. It is not wrong to use silver to decorate a ring (412) or a sword or a copy of the Qur'ān, but silver should not be put in a bridle or a saddle or a knife or other such things. Women may wear gold rings, but [the Messenger] forbade them iron rings. The common choice from what is related concerning wearing rings is to wear it on the left hand, since the right hand is used for taking things: A man takes something with his right hand, then puts it in his left.
|
| واختلف في لباس الخز فأجيز وكره.
| There is a difference of opinion concerning the use of clothes with some silk woven in (khazz). (413) Some say it is permitted; others say it is disapproved. The same is true about silk badges on clothes, unless a thin piece is used.
|
| 41.05 اللباس
| 41.05 Excess and defect in clothing
|
| وكذلك العلم في الثوب من الحرير إلا الخط الرقيق.
| When women go out, they should not wear thin clothing which allows their shape to be seen. (414)
|
| ولا يلبس النساء من الرقيق ما يصفهن إذا خرجن، ولا يجر الرجل إزاره بطرا ولا ثوبه من الخيلاء، وليكن إلى الكعبين فهو أنظف لثوبه وأتقى لربه.
| A man should not drag his wrapper vauntingly or his garment ostentatiously. His garment should go only to his ankles, since this will keep it cleaner and show more reverence to his Lord.
|
| وينهى عن اشتمال الصماء وهي على غير ثوب يرفع ذلك من جهة واحدة ويسدل الاخرى، وذلك إذا لم يكن تحت اشتمالك ثوب. واختلف فيه على ثوب.
| It is forbidden to wear a ṣammā' cloth over no other garment; this is a cloth which [goes over both shoulders and] is lifted up [by the arm] on one side, while hanging down on the other. Such a garment is forbidden if one is not wearing an undergarment, but if one is, there is a difference of opinion whether it is forbidden.
|
| 41.06 ستر العورة
| 41.06 Covering private parts
|
| ويؤمر بستر العورة وإزرة المؤمن إلى أنصاف ساقيه، والفخذ عورة وليس كالعورة نفسها.
| To cover one's private parts is a command. The lower covering of a believer should go halfway down his calves. The thigh is considered a private part, but not in the same way as the private parts themselves.
|
| ولا يدخل الرجل الحمام إلا بمئزر، ولا تدخله المرأة إلا من علة.
| A man should not enter the baths without a loincloth. A woman should go to the baths only for a reason. (415)
|
| ولا يتلاصق رجلان ولا امرأتان في لحاف واحد.
| Two men or two women should not come into physical contact {158} under a single cover.
|
| 41.07 خروج المرأة
| 41.07 Women going out, and music
|
| ولا تخرج امرأة إلا مستترة فيما لا بد لها منه من شهود موت أبويها أو ذي قرابتها أو نحو ذلك مما يباح لها.
| A woman should not go out unless she is covered, and only when she must go out, such as to assist at the death of her parents or relatives, or for some other legitimate purpose. (416)
|
| ولا تحضر من ذلك ما فيه نوح نائحة أو لهو من مزمار أو عود أو شبهه من الملاهي الملهية إلا الدف في النكاح، وقد اختلف في الكبر.
| She may not be present at a gathering where there is a woman wailer or the playing of mizmār flutes or of lutes or similar [wind or stringed] instruments. Tambourines are permitted at a wedding, but there is a difference of opinion concerning kabar drums. (417)
|
| 41.08 زيارة المرأة
| 41.08 Seeing women (418)
|
| ولا يخلو رجل بامرأة ليست منه بمحرم، ولا بأس أن يراها لعذر من شهادة عليها أو نحو ذلك أو إذ خطبها، وأما المتجالة فله أن يرى وجهها على كل حال.
| A man should not be alone with a woman who is of marriageable relationship to him. Yet it is not wrong for him to see her for some reason like identifying her, or if he has betrothed her. He may look at the face of an elderly lady at any time.
|
| 41.09 شعر المرأة والوشم
| 41.09 False hair and tattoos
|
| وينهى النساء عن وصل الشعر، وعن الوشم.
| Women are forbidden to attach [false] hair (419) or to have tattoos. (420)
|
| 41.10 لبس خفا
| 41.10 Putting on footwear
|
| ومن لبس خفا أو نعلا بدأ بيمينه وإذا نزع بدأ بشماله، ولا بأس بالانتعال قائما ويكره المشي في نعل واحدة.
| To put on a shoe or a sandal, one should start with the right foot. In taking them off one starts with the left. There is nothing wrong with putting on sandals while standing. It is disapproved to walk with only one sandal on.
|
| 41.11 التماثيل
| 41.11 Images
|
| وتكره التماثيل في الاسرة والقباب والجدران والخاتم، وليس الرقم في الثوب من ذلك وتركه أحسن.
| To make images [of animals or people] on silks, tents, walls, or rings is disapproved. To design images on clothing (421) is not disapproved, but it is better not to do so. (422)
|
باب 42
في الطعام والشراب
| CHAPTER 42
EATING AND DRINKING ETIQUETTE
|
| 42.01 الدعاء قبلها وبعدها
| 42.01 Prayer before and after
|
| وإذا أكلت أو شربت فواجب عليك أن تقول بسم الله وتتناول بيمينك، فإذا فرغت فلتقل الحمد لله.
| If you eat or drink, you must [begin by] saying "Bi-smi llāhi" (In the name of God). You should take your food with your right hand, and when you are finished you should say "Al-ḥamdu li-llāhi" (Praise to God).
|
| 42.02 كيفيات الأكل
| {159} 42.02 Various details during the meal
|
| وحسن أن تلعق يدك قبل مسحها.
| It is good for you to lick your hand before wiping it off.
|
| ومن آداب الاكل أن تجعل بطنك ثلثا للطعام وثلثا للشراب وثلثا للنفس.
| Eating manners include leaving a third of your stomach for food, a third for drink, and a third for breath.
|
| وإذا أكلت مع غيرك أكلت مما يليك.
| If you are eating with someone else, eat only what is in front of you.
|
| ولا تأخذ لقمة حتى تفرغ الاخرى.
| Do not take another bite until you have finished swallowing the previous one.
|
| ولا تتنفس في الاناء عند شربك ولتبن القدح عن فيك ثم تعاوده إن شئت. ولا تعب الماء عبا ولتمصه مصا.
| Do not breathe inside the vessel while you are drinking, but take the cup away from your mouth and then resume drinking if you wish. Do not take your drink down in large gulps, but sip it.
|
| وتلوك طعامك وتنعمه مضغا قبل بلعه.
| Chew your food until it is completely masticated before swallowing it.
|
| وتنظف فاك بعد طعامك، وإن غسلت يدك من الغمر واللبن فحسن وتخلل ما تعلق بأسنانك من الطعام.
| Clean your mouth out after eating. To wash your hand from sauce smear and from milk is good. Pick out any food that is stuck in your teeth.
|
| ونهى الرسول عليه السلام عن الاكل والشرب بالشمال.
| The Messenger (On him be peace!) forbade eating or drinking with the left hand.
|
| وتناول إذا شربت من على يمينك.
| When your are drinking, you should serve [first] the person on your right.
|
| وينهى عن النفخ في الطعام والشراب والكتاب وعن الشرب في آنية الذهب والفضة.
| It is forbidden to blow on food or drink or on a book, or to drink from a gold or silver vessel.
|
| ولا بأس بالشرب قائما.
| It is not wrong to drink standing.
|
| ولا ينبغي لمن أكل الكراث أو الثوم أو البصل نيئا أن يدخل المسجد.
| It is not permitted for someone who has eaten raw leek, garlic, or onions to enter a mosque.
|
| ويكره أن يأكل متكئا.
| It is disapproved to eat reclining.
|
| ويكره الاكل من رأس الثريد.
| It is disapproved to start eating at the top centre of a bowl of food. (423)
|
| ونهي عن القران في التمر، وقيل إن ذلك مع الاصحاب الشركاء فيه، ولا بأس بذلك مع أهلك أو مع قوم تكون أنت أطعمتهم، ولا بأس في التمر وشبهه أن تجول يدك في الاناء لتأكل ما تريد منه.
| It is forbidden to eat two dates at once; but it is said that this prohibition applies only to co-owners of the dates they are eating. It is not wrong {160} to do so with your own family or with people you are feeding. When eating dates served with similar fruits, it is not wrong to reach and pick from the dish what you wish to eat.
|
| 42.03 غسل اليد قبل الطعام
| 42.03 Washing after eating
|
| وليس غسل اليد قبل الطعام من السنة إلا أن يكون بها أذى وليغسل يده وفاه بعد الطعام من الغمر، وليمضمض فاه من اللبن، وكره غسل اليد بالطعام أو بشئ من القطاني وكذلك بالنخالة، وقد اختلف في ذلك
| Washing one's hands before eating is not a sunna, unless they are dirty. After eating, a person should wash his hands and his mouth from any sauce stain, and rinse the milk from his mouth. It is disapproved to wash one's hands with food or bean flour or even the straining of grain; but there is a difference of opinion concerning this.
|
| 42.04 الدهاب إلى وليمة
| 42.04 Going to a wedding feast
|
| ولتجب إذا دعيت إلى وليمة المعرس إن لم يكن هناك لهو مشهور ولا منكر بين وأنت في الاكل بالخيار، وقد أرخص مالك في التخلف لكثرة زحام الناس فيها.
| If you are invited to a wedding feast, go, unless there is infamous entertainment or obviously objectionable conduct going on there. It is up to your choice whether to eat at the feast. Mālik stated the privilege of not attending the feast if it is too crowded.
|
باب 43
في السلام والاستئذان والتناجي والقراءة والدعاء وذكر الله والقول في السفر
| CHAPTER 43
NORMS OF SPEECH, PRAYER, TRAVEL
|
| 43.01 التسليم
| 43.01 Greeting
|
| ورد السلام واجب والابتداء به سنة مرغب فيها، والسلام أن يقول الرجل السلام عليكم، ويقول الراد وعليكم السلام أو يقول سلام عليكم كما قيل له، وأكثر ما ينتهي السلام إلى البركة أن تقول في ردك وعليكم السلام ورحمة الله وبركاته، ولا تقل في ردك سلام الله عليك.
| Returning a greeting is obligatory; initiating it is a desirable sunna. (424) A greeting consists in saying "as-salāmu `alaykum" (Peace be with you). The answer is "wa-`alaykum as-salām" (And with you be peace), or "salāmun `alaykum", corresponding with the initial greeting. A fuller answer, ending with a blessing is, {161} "wa-`alaykum as-salāmu wa-raḥmat Allāhi wa-barakātu-h " (And with you be peace and the mercy and blessings of God). Do not say as your answer "salāmu llāhi `alaykum" (The peace of God be with you). (425)
|
| وإذا سلم واحد من الجماعة أجزأ عنهم. وكذلك إن رد واحد منهم.
| If one member of a group makes a greeting, that suffices for them all. The same holds if one of them returns a greeting.
|
| وليسلم الراكب على الماشي، والماشي على الجالس.
| Someone riding should initiate greeting someone walking, and someone walking should initiate greeting someone sitting. (426)
|
| والمصافحة حسنة. وكره مالك المعانقة وأجازها ابن عيينة، وكره مالك تقبيل اليد وأنكر ما روي فيه.
| Hand clasping (427) is good. Mālik disapproved of embracing, but Ibn-`Uyayna (428) permitted it. Mālik also disapproved of kissing another's hand, and contested the traditions related in support of it.
|
| ولا تبتدأ اليهود والنصارى بالسلام. فمن سلم على ذمي فلا يستقيله. وإن سلم عليه اليهودي أو النصراني فليقل: عليك، ومن قال: عليك السلام بكسر السين وهي الحجارة، فقد قيل ذلك.
| One should not initiate greeting a Jew or a Christian. If someone [forgetfully] greets a member of the tolerated classes, he should not wait for an answer. If a Jew or a Christian first greets a Muslim, the Muslim should answer "`alayka" ("upon you"). It is also said that one may answer "wa-`alayka s-silām", with an "i", meaning "Upon you be a stone." (429)
|
| 43.02 الاستئذان وعيادة لمرضى
| 43.02 Asking permission to enter; visiting the sick
|
| والاستئذان واجب. فلا تدخل بيتا فيه أحد حتى تستأذن ثلاثا، فإن أذن لك وإلا رجعت.
| Asking permission is obligatory; do not enter a house with someone in it without asking his permission, up to three times [if need be]. If you are granted permission you may enter, but if not you should go away.
|
| ويرغب في عيادة المرضى.
| It is desirable for you to visit the sick.
|
| 43.03 التناجي
| 43.03 Whispering in another's company
|
| ولا يتناجى اثنان دون واحد وكذلك جماعة إذا أبقوا واحدا منهم وقد قيل: لا ينبغي ذلك إلا بإذنه.
| Two people should not whisper together while excluding a third [who is with them]. Neither may a larger group whisper together while excluding one of their members. Another opinion is that they may not whisper together without him except by his permission.
|
| وذكر الهجرة قد تقدم في باب قبل هذا.
| Socially boycotting someone has already been discussed in a previous chapter. (430)
|
| 43.04 الذكر
| 43.04 Dhikr (recollection of God)
|
| قال معاذ بن جبل: ما عمل آدمي عملا أنجى له من عذاب الله من ذكر الله. وقال عمر: أفضل من ذكر الله باللسان ذكر الله عند أمره ونهيه.
| Mu`ādh ibn-Jabal (431) said: "No work will more surely save a man from the punishment of God than the recollection of God." And `Umar [ibn-al-Khaṭṭāb] said: "Better than the recollection of God with the tongue is the recollection of him by observing his commands {162} and prohibitions."
|
| 43.05 أدعية الصباح والمساء
| 43.05 Morning and evening prayers
|
| ومن دعاء رسول الله (ص) كلما أصبح وأمسى اللهم بك نصبح وبك نمسي وبك نحيا وبك نموت.
| One of the prayers the Messenger of God said every morning and evening was: "O God, by You we reach morning, by You we reach night, by You we live, and by You we die."
|
| ويقول في الصباح: وإليك النشور وفي المساء: وإليك المصير.
| In addition, he used to say in the morning: "To You is the rising" [as from death], and in the evening: "To You is the return" [by death].
|
| وروي مع ذلك اللهم اجعلني من أعظم عبادك عندك حظا ونصيبا في كل خير تقسمه في هذا اليوم وفيما بعده من نور تهدي به أو رحمة تنشرها أو رزق تبسطه أو ضر تكشفه أو ذنب تغفره أو شدة تدفعها أو فتنة تصرفها أو معافاة تمن بها برحمتك إنك على كل شيء قدير.
| Also related from him is the prayer: "O God, make me Your most fortunate servant in my share in every good You distribute this day and afterwards: in the light You give for guidance, the mercy You spread wide, the blessings You extend, the harm You remove, the sins You forgive, the difficulties You repel, the trials You avert, and the health You give through Your mercy. For You are all powerful."
|
| 43.06 دعاء قبل النوم
| 43.06 Prayer before sleep
|
| ومن دعائه عليه السلام عند النوم أنه كان يضع يده اليمنى تحت خده الايمن واليسرى على فخذه الايسر ثم يقول:
| When the Messenger (On him be peace!) went to sleep, he used to put his right hand under his right cheek, and his left hand on his left thigh, and say:
|
| اللهم باسمك وضعت جنبي وباسمك أرفعه، اللهم إن أمسكت نفسي فاغفر لها وإن أرسلتها فاحفظها بما تحفظ به الصالحين من عبادك، اللهم إني أسلمت نفسي إليك، وألجأت ظهري إليك، وفوضت أمري إليك ووجهت وجهي إليك، رهبة منك ورغبة إليك، لا منجى ولا ملجأ منك إلا إليك، أستغفرك وأتوب إليك، آمنت بكتابك الذي أنزلت، وبنبيك الذي أرسلت، فاغفر لي ما قدمت وما أخرت، وما أسررت وما أعلنت، أنت إلهي لا إله إلا أنت، رب قني عذابك يوم تبعث عبادك.
| O God, in Your name I lie down, and in Your name I get up again. O God, if You take my soul, give in forgiveness; if You send it [out and back to me], (432) guard it as You guard Your righteous servants. O God, I submit myself to You, I commend myself to You, I entrust my being to You, I turn my face to You fearing You and desiring You. There is no place of safety or refuge from You but in You. I ask Your forgiveness, {163} and turn to You in repentance. I believe in Your Book which You sent down, and in the Messenger whom You sent. Therefore forgive me my past and future sins, both those I committed in secret and those I committed in public. For You are my God; besides You there is no deity. My Lord, protect me from Your punishment on the day you raise up Your servants. (433)
|
| 34.07 دعاء عند الخروج
| 43.07 A prayer when going out
|
| ومما روي في الدعاء عند الخروج من المنزل:
| A prayer he used to say when going out of the house was:
|
| اللهم إني أعوذ بك أن أضل أو أضل، أو أزل أو أزل، أو أظلم أو أظلم، أو أجهل أو يجهل علي.
| O God, I seek Your protection from leading anyone astray or being led astray, from tripping anyone or being tripped, from wronging anyone or being wronged, from treating anyone ignorantly or being treated ignorantly.
|
| 43.08 دعاء بعد الصلاة
| 43.08 A prayer after ṣalāt (434)
|
| وروي في دبر كل صلاة، أن يسبح الله ثلاثا وثلاثين، ويكبر الله ثلاثا وثلاثين، ويحمد الله ثلاثا وثلاثين، ويختم المائة بلا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شئ قدير.
| It is related from him that after every ṣalāt you should say "Subḥāna llāh" (Glory be to God!) thirty-three times, "Allāhu akbar" (God is most great!) thirty-three times, "Al-ḥamdu li-llāhi" (Praise be to God!) thirty-three times, and for the hundredth invocation: "Lā ilāha illā llāh, waḥda-hu, lā sharīka la-hu, la-hu l-mulk, wa-la-hu l-ḥamd, wa-huwa `alā kulli shay'in qadīr" (There is no deity but God, him alone without associate; his is the kingdom and the praise, and he is all powerful!).
|
| 43.09 دعاء عند الخلاء
| 43.09 A prayer after going to the toilet
|
| وعند الخلاء تقول: الحمد لله الذي رزقني لذته وأخرج عني مشقته وأبقى في جسمي قوته.
| After going to the toilet you should say: "Praise be to God who has blessed me with the pleasure of food, taken away from me its discomfort, and caused its energy to remain in my body."
|
| 43.10 دعاء التعوذ
| 43.10 Prayers against danger
|
| وتتعوذ من كل شئ تخافه وعندما تحل بموضع أو تجلس بمكان أو تنام فيه تقول: أعوذ بكلمات الله التامات من شر ما خلق. ومن التعوذ أن تقول:
| You should seek protection from any danger you fear [while traveling] and whenever you settle in a place or sit or sleep somewhere, saying: "I seek protection in the perfect words of God from the evil he created." Or you may say:
|
| أعوذ بوجه الله الكريم وبكلمات الله التامات التي لا يجاوزهن بر ولا فاجر، وبأسماء الله الحسنى كلها ما علمت منها وما لم أعلم من شر ما خلق وذرأ وبرأ، ومن شر ما ينزل من السماء، ومن شر ما يعرج فيها، ومن شر ما ذرأ في الارض، ومن شر ما يخرج منها، ومن فتنة الليل والنهار، ومن طوارق الليل والنهار إلا طارقا يطرق بخير يا رحمن.
| I seek protection in the eminent face of God, in the perfect words of God which neither a just man nor a sinner can disregard, and in all the beautiful names of God, those which I know and those which I do not {164} know, from the evil which he created, disseminated and multiplied, from the evil which comes down from the sky, from the evil which rises into the sky, from the evil which he scattered on the earth, from the evil which comes out of the earth, from trials in the night and during the day, and from things coming by surprise at night or during the day, except for good that comes by surprise, O Merciful One.
|
| ويقال في ذلك أيضا: ومن شر كل دابة ربي آخذ بناصيتها إن ربي على صراط مستقيم.
| There may be added the phrase "and from the evil of every animal, for my Lord takes hold of them by their forelock; my Lord is indeed on the right path."
|
| 43.11 دعاء عند دخول المنزل
| 43.11 On entering a house
|
| ويستحب لمن دخل منزله أن يقول: ما شاء الله لا قوة إلا بالله.
| When someone enters his house, it is desirable for him to say: "May whatever God wills [shall happen]. There is no power [to prevent it] but God.
|
| 43.12 أفعال مكروهة في المسجد
| 43.12 Disapproved activities in mosques
|
| ويكره العمل في المساجد من خياطة ونحوها، ولا يغسل يديه فيه ولا يأكل فيه إلا مثل الشئ الخفيف كالسويق ونحو ولا يقص فيه شاربه ولا يقلم فيه أظفاره، وإن قص أو قلم أخذه في ثوبه، ولا يقتل فيه قملة ولا برغوثا.
| In mosques it is disapproved to do work [unconnected with worship] like sewing. A person should not wash his hands or eat there, unless something light, like a sweet. He should not trim his mustache or nails there, even if he gathers up the clippings in his clothes. He should not kill lice or bedbugs there.
|
| وأرخص في مبيت الغرباء في مساجد البادية.
| [Mālik] stated the privilege of strangers spending the night in mosques in the countryside.
|
| 43.13 قراءة القرآن
| 43.13 Reciting the Qur'ān
|
| ولا ينبغي أن يقرأ في الحمام إلا الآيات اليسيرة ولا يكثر، ويقرأ الراكب والمضطجع والماشي من قرية إلى قرية، ويكره ذلك للماشي إلى السوق، وقد قيل إن ذلك للمتعلم واسع.
| In the baths someone should not recite more than a few verses of the Qur'ān. One may recite from the Qur'ān while riding or lying down or walking from one town to another, but to do so while walking to the market is disapproved, although some say that a learner may do this.
|
| ومن قرأ القرآن في سبع فذلك حسن والتفهم مع قلة القراءة أفضل. وروي أن النبي عليه السلام لم يقرأه في أقل من ثلاث.
| For someone to recite the [whole] Qur'ān in seven nights is good, but to recite less and understand it {165} is better. It is related that the Prophet did not recite it in less than three nights.
|
| 43.14 دعاء قبل سفر
| 43.14 A prayer at the beginning of a journey
|
| ويستحب للمسافر أن يقول عند ركوبه:
| When a traveler is getting on his mount, it is desirable for him to say:
|
| بسم الله، اللهم أنت الصاحب في السفر والخليفة في الاهل، اللهم إني أعوذ بك من وعثاء السفر وكآبة المنقلب وسوء المنظر في الاهل والمال.
| In the name of God. O God, You are my companion on this journey and my substitute in my family. O God, I seek refuge in You from the troubles of this journey, from returning disappointed, and from finding my family and possessions in a sorry state.
|
| 43.15 دعاء بعد الركوب
| 43.15 A prayer after mounting an animal
|
| ويقول الراكب إذا استوى على الدابة: سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون.
| When the traveler has got on his mount, he should say: "Glory be to the One who has made this [animal] subservient to us. [But for Him] we could not do it. (435) We shall be brought back to him."
|
| 43.16 التجارة في خارج دار الإسلام
| 43.16 Foreign trade
|
| وتكره التجارة إلى أرض العدو وبلد السودان. وقال النبي عليه السلام: السفر قطعة من العذاب.
| Trading in hostile countries or in the land of the Blacks is disapproved. (436) The Prophet (On him be peace!) said: "Traveling is a piece of punishment."
|
| ولا ينبغي أن تسافر المرأة مع غير ذي محرم منها سفيوم وليلة فأكثر إلا في حج الفريضة خاصة في قول مالك في رفقة مأمونة، وإن لم يكن معها ذو محرم فذلك لها.
| A woman should not travel a day and a night or more in the company of someone she is marriageable to. A special exception, according to Mālik, is the obligatory ḥajj pilgrimage: A woman may travel for this in safe company, including men she is marriageable to.
|
باب 44
في التعالج وذكر الرقى والطيرة والنجوم والخصاء والوسم والكلاب والرفق بالمملوك
| CHAPTER 44
TREATING AND AVOIDING HARM
TO MEN AND ANIMALS/FONT>
|
| 44.01 الرقية
| 44.01 Charms and medical treatment
|
| ولا بأس بالاسترقاء من العين وغيرها، والتعوذ، والتعالج، وشرب الدواء، والفصد، والكي، والحجامة حسنة، والكحل للتداوي للرجال جائز وهو من زينة النساء، ولا يتعالج بالخمر ولا بالنجاسة ولا بما فيه ميتة ولا بشئ مما حرم الله سبحانه وتعالى.
| It is not wrong to make charms (ruqya) against the evil eye and other evils, (437) nor in using the prayer of seeking refuge in God, taking medical treatment, drinking medicine, blood letting, and cauterizing. Cupping [to draw blood] is good. For men to use kohl {166} as a medicine is legitimate; it is a cosmetic for women. Treatment should not be taken which makes use of wine, impurities, concoctions containing something from an animal not ritually slaughtered, or anything which God has forbidden.
|
| ولا بأس بالاكتواء والرقى بكتاب الله وبالكلام الطيب، ولا بأس بالمعاذة تعلق وفيها القرآن.
| It is not wrong to cauterize [a wound], or to use charms containing verses of the Qur'ān or some other good words, or to wear amulets (ma`ādha) containing verses of the Qur'ān. (438)
|
| وإذا وقع الوباء بأرض قوم فلا يقدم عليه، ومن كان بها فلا يخرج فرارا منه.
| If a plague breaks out in an area, no one should enter it, and those who are in it should not flee out of it.
|
| 44.02 الشؤم والفأل
| 44.02 Portents
|
| وقال الرسول عليه السلام في الشؤم إن كان ففي المسكن والمرأة والفرس، وكان عليه السلام يكره سيئ الاسماء ويحب الفأل الحسن.
| The Messenger (On him be peace!) said about evil omens (shu'm) that if there are any they are in houses and women and horses. He also disapproved of bad proper names, and loved good appellations (fa'l).
|
| 44.03 العين المصيبة
| 44.03 Curing effect of evil eye
|
| والغسل للعين أن يغسل العائن وجهه ويديه ومرفقيه وركبتيه وأطراف رجليه وداخلة إزاره في قدح، ثم يصب على المعين.
| To wash away the effect of an evil eye, the person with the evil eye must wash in a basin his face and hands, his elbows and knees, the extremities of his feet, and under his loincloth. Then he should pour the water over the person affected by his evil eye.
|
| 44.04 النجوم
| 44.04 Stars
|
| ولا ينظر في النجوم إلا ما يستدل به على القبلة وأجزاء الليل، ويترك ما سوى ذلك.
| A person should look at the stars only to find the direction of the qibla or to find out what time of the night it is, and should not look at them otherwise.
|
| 44.05 الكلاب
| 44.05 Dogs
|
| ولا يتخذ كلب في الدور في الحضر ولا في دور البادية إلا لزرع أو ماشية يصحبها في الصحراء ثم يروح معها أو لصيد يصطاده لعيشه لا للهو.
| Dogs should not be kept in city or country houses, unless [to protect] crops or livestock, which the dog accompanies into the desert and brings back in the evening. They may also be kept for hunting for one's livelihood, but not for sport.
|
| 44.06 خصاء البهائم
| 44.06 Castration
|
| ولا بأس بخصاء الغنم لما فيه من صلاح لحومها، ونهي عن خصاء الخيل.
| It is not wrong to castrate livestock in order to improve their meat. But it is forbidden to castrate a horse. (439)
|
| 44.07 وسم البهائم
| 44.07 Tattooing animals
|
| ويكره الوسم في الوجه، ولا بأس به في غير ذلك.
| To make tattoos on the faces [of animals] is disapproved, {167} but it is not wrong to make them elsewhere on their bodies. (440)
|
| ترفق بالمملوك
| 44.08 Kindness to slaves
|
| ويترفق بالمملوك ولا يكلف من العمل إلا ما يطيق.
| Kindness should be shown to slaves, and they should not be given work they are not strong enough to do.
|
باب 45
في الرؤيا والتثاوب والعطاس واللعب بالنرد وغيرها والسبق بالخيل والرمي وغير ذلك
| CHAPTER 45
DREAMS AND LEISURE
|
| 45.01 الرؤية
| 45.01 Dreams (ru'ya)
|
| قال رسول الله (ص): الرؤيا الحسنة من الرجل الصالح جزء من ستة وأربعين جزءا من النبوة، ومن رأى منكم ما يكره في منامه، فإذا استيقظ فليتفل عن يساره ثلاثا وليقل: اللهم إني أعوذ بك من شر ما رأيت في منامي أن يضرني في ديني ودنياي.
| The Messenger of God said: "A good dream which a worthy man has is one forty-sixth part of prophecy. If any of you has a bad dream, when he wakes up he should spit (441) three times to his left, and say 'O God, I seek your protection from the evil I have seen in my dream, lest it harm me in my religious or worldly affairs.'"
|
| 45.02 التثاءب والعطس
| 45.02 Yawning and sneezing
|
| ومن تثاءب فليضع يده على فيه.
| If someone yawns, he should put his hand over his mouth.
|
| ومن عطس فليقل الحمد الله، وعلى من سمعه يحمد الله أن يقول له يرحمك الله، ويرد العاطس عليه يغفر الله لنا ولكم، أو يقول يهديكم الله ويصلح بالكم.
| If someone sneezes, he should say "Al-ḥamdu li-l-llāhi" (Praise be to God). Anyone who heard him should say: "Yarḥamu-ka llāh" (May God have mercy on you). The one who sneezed should answer "Yaghfiru llāhu la-nā wa-la-kum" (May God forgive us and you), or "Yahdī-kum llāhu wa-yuṣliḥu bāla-kum" (May God guide you and improve your condition).
|
| 45.03 الألعاب والسبق بسهم
| 45.03 Games and betting
|
| ولا يجوز اللعب بالنرد ولا بالشطرنج، ولا بأس أن يسلم على من يلعب بها، ويكره الجلوس إلى من يلعب بها والنظر إليهم.
| Playing backgammon (nard) or chess is not allowed. It is not wrong to greet people playing one of these games, but to sit by them and watch is disapproved.
|
| ولا بأس بالسبق بالخيل وبالابل وبالسهام بالرمي. وإن أخرجا شيئا جعلا بينهما محللا يأخذ ذلك المحلل إن سبق هو وإن سبق غيره لم يكن عليه شئ. هذا قول ابن المسيب.
| There is nothing wrong in horse or camel racing or in archery. If the two contestants bet anything, {168} they should place a legitimizing contestant between them. If the legitimizing contestant wins, he takes the stake, but if one of the others wins, the legitimizing contestant has no obligation. This is the opinion of Ibn-al-Musayyib. (442)
|
| وقال مالك: إنما يجوز أن يخرج الرجل سبقا فإن سبق غيره أخذه وإن سبق هو كان للذي يليه من المتسابقين، وإن لم يكن غير جاعل السبق وآخر فسبق جاعل السبق أكله من حضر ذلك.
| But according to Mālik, [a competition with betting] is allowed only if a contestant puts down a stake to go to someone else who wins, or to the one who came in second if the placer of the bet himself wins. But if only the placer of the bet and one other are contesting, and the placer of the bet wins, the stake goes to the spectators.
|
| 45.04 قتل الحيات إلى آخرها
| 45.04 Killing snakes and other animals
|
| وجاء فيما ظهر من الحيات بالمدينة أن تؤذن ثلاثا وإن فعل ذلك في غيرها فهو حسن ولا تؤذن في الصحراء ويقتل ما ظهر منها.
| It is related [from the Messenger] that when snakes appear in Medina they are to be admonished for three days [to go away]. (443) To do this in other settled areas is good, but they are not to be admonished in the desert, but killed when they appear.
|
| ويكره قتل القمل والبراغيث بالنا، ولا بأس إن شاء الله بقتل النمل إذا آذت ولم يقدر على تركها ولو لم تقتل كان أحب إلينا، ويقتل الوزغ ويكره قتل الضفادع.
| Killing lice and fleas by fire is disapproved. it is not wrong God willing to kill ants when they cause harm and cannot be neglected. But in our opinion it is better not to kill them. Gecko lizards (wazagh) (444) may be killed. Killing frogs is disapproved. (445)
|
| 45.05 الفخر بالآباء
| 45.05 Against pride in ancestors
|
| وقال النبي عليه السلام: إن الله أذهب عنكم غبية الجاهلية وفخرها بالآباء مؤمن تقي أو فاجر شقي أنتم بنو آدم وآدم من تراب.
| The Prophet (On him be peace!) said: "God has taken away from you the ignorance of the Jāhiliyya and their boasting of their ancestors. Whether you are believers and pious or immoral and wicked, you are sons of Adam, and Adam is from the dust."
|
| وقال النبي عليه السلام في رجل تعلم أنساب الناس: علم لا ينفع وجهالة لا تضر.
| He also said about a man who learned the genealogies of people: "[It is] a useless science and ignorance [of it] does not hurt."
|
| وقال عمر: تعلموا من أنسابكم ما تصلون به أرحامكم.
| `Umar [ibn-al-Khaṭṭāb] said: "Learn about your genealogies enough to ascertain the blood relationships among you."
|
| وقال مالك: وأكره أن يرفع في النسبة فيما قبل الاسلام من الآباء.
| Mālik said: "I disapprove of carrying genealogies back to our {169} pre-Islamic ancestors."
|
| 45.06 الرؤية
| 45.06 Dreams
|
| والرؤيا الصالحة جزء من ستة وأربعين جزءا من النبوة، ومن رأى في منامه ما يكره فليتفل عن يساره ثلاثا وليتعوذ من شر ما رأى.
| A good dream is one forty-sixth part of prophecy. If someone has a bad dream he should spit (446) three times to his left, and seek the protection of God from the evil he has seen [in the dream].
|
| ولا ينبغي أن يفسر الرؤيا من لا علم له بها ولا يعبرها على الخير وهي عنده على المكروه.
| Someone who does not know the science of dreams should not interpret them. Nor should anyone interpret a dream as indicative of something good when he knows it is indicative of something bad.
|
| 45.07 الشعر
| 45.07 Poetry
|
| ولا بأس بإنشاد الشعر وما خف من الشعر أحسن، ولا ينبغي أن يكثر منه ومن الشغل به.
| It is not wrong to chant poetry, but in a short amount is better. One should not spend much time chanting it or composing it.
|
| 45.08 علم الدين
| 45.08 Religious learning
|
| وأولى العلوم وأفضلها وأقربها إلى الله علم دينه وشرائعه مما أمر به ونهى عنه ودعا إليه وحض عليه في كتابه وعلى لسان نبيه، والفقه في ذلك والفهم فيه والتهمم برعايته والعمل به.
| The best and most preferable science, and the one closest to God, is knowledge of his religion and his revealed laws regarding what he commanded, forbade, called for, and encouraged in his Book and by the tongue of his Prophet. [One must] understand and grasp these things, be concerned for their observance, and actually practice them.
|
| والعلم أفضل الاعمال وأقرب العلماء إلى الله تعالى وأولاهم به أكثرهم له خشية وفيما عنده رغبة والعلم دليل إلى الخيرات وقائد إليها.
| [Dedication to] knowledge is the best of works. The scholars closest to God and best before him are those who fear him most and desire most the things of God. Knowledge shows the way to all that is best and leads to it.
|
| واللجأ إلى كتاب الله عز وجل وسنة نبيه واتباع سبيل المؤمنين، وخير القرون من خير أمة أخرجت للناس نجاة، ففي المفزع إلى ذلك العصمة، وفي اتباع السلف الصالح النجاة وهم القدوة في تأويل ما تأولوه واستخراج ما استنبطوه، وإذا اختلفوا في الفروع والحوادث لم يخرج عن جماعتهم.
| Salvation (an-najāt) is [achieved by] recourse to the Book of God and the Sunna of his Prophet, and by following the way of the Faithful and of men of the [first and] best century of "the best people that has ever been brought forth for [the good of] mankind". (447) Immunity [from sin and error] consists in relying on these [sources]. Salvation [likewise] lies in following the righteous Precedessors. (448) For they are an example to follow with regard to the interpretations they made and the conclusions they drew. {170} Although they had different opinions about legal details (furū`) and cases, one should not depart from their company.
|
| خاتمة
| EPILOGUE
|
| والحمد لله الذي هدانا لهذا وما كنا لنهتدي لولا أن هدانا الله.
| "Praise be to God who guided us unto this; for we would certainly not have the right path unless God had guided us." (449)
|
| قال أبو محمد عبد الله بن أبي زيد: قد أتينا على ما شرطنا أن نأتي به في كتابنا هذا مما ينتفع به إن شاء الله من رغب في تعليم ذلك من الصغار، ومن احتاج إليه من الكبار، وفيه ما يؤدي الجاهل إلى علم ما يعتقده من دينه ويعمل به من فرائضه ويفهم كثيرا من أصول الفقه وفنونه ومن السنن والرغائب والآداب.
| Abū-Muḥammad `Abdallāh ibn-abī-Zayd [al-Qayrawānī] says: We have now finished what we promised to do in this book of ours. God the Most High willing, it will be of benefit to children who want it taught to them, and adults who have need of it. Its contents will give the ignorant knowledge of their religion, both the things they must believe and the obligations they must carry out. And it will help them understand much about law (fiqh) in its principles and branches, and about sunnas, desirable practices, and good manners.
|
| وأنا أسأل الله عزوجل أن ينفعنا وإياك بما علمنا ويعيننا وإياك على القيام بحقه فيما كلفنا، ولا حول وقوة إلا بالله العلي العظيم، وصلى الله على سيدنا محمد نبيه وعلى آله وصحبه وسلم تسليما كثيرا.
| I ask God, the Mighty and Majestic, to let us all benefit from what we know, and to help us all to carry out the duties with which he encharged us. There is no wisdom or power but in God the Exalted and Mighty. May God do his ṣalāt for our Master, his Prophet Muḥammad, together with his family and Companions, and give them abundant peace. |
