MALIK 43-38:
from Abū Hurayrah —
Yahya related to me from Malik from Ibn Shihab from Said ibn al-Musayyab and Abu Salama ibn Abd ar-Rahman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "The wound of an animal is of no account and no compensation is due for it. The well is of no account and no compensation is due for it. The mine is of no account and no compensation is due for it and a fifth is due for buried treasures." (Al-kanz: see Book 17). Malik said, "Everyone leading an animal by the halter, driving it, and riding it is responsible for what the animal strikes unless the animal kicks out without anything being done to it to make it kick out. Umar ibn al-Khattab imposed the blood-money on a person who was exercising his horse." Malik said, "It is more fitting that a person leading an animal by the halter, driving it, or riding it incur a loss than a person who is exercising his horse." (See hadith 4 of this book). Malik said, "What is done in our community about a person who digs a well on a road or ties up an animal or does the like of that on a road used by muslims, is that since what he has done is included in that which he is not permitted to do in such a place, he is liable for whatever injury or other thing arises from that action. The blood-money of that which is less than a third of the full blood-money is owed from his own personal property. Whatever reaches a third or more, is owed by his tribe. Any such things that he does which he is permitted to do on the muslims' road are something for which he has no liability or loss. Part of that is a hole which a man digs to collect rain, and the beast from which the man alights for some need and leaves standing on the road. There is no penalty against anyone for this." Malik spoke about a man who went down a well, and another man followed behind him, and the lower one pulled the higher one and they fell into the well and both died He said, "The tribe of the one who pulled him in is responsible for the blood-money." Malik spoke about a child whom a man ordered to go down into a well or to climb a palm tree and he died as a result. He said, "The one who ordered him is liable for whatever befalls him, be it death or something else." Malik said, "The way of doing things in our community about which there is no dispute is that women and children are not obliged to pay blood-money together with the tribe in the blood-moneys which the tribe must pay. The blood-money is only obligatory for a man who has reached puberty." Malik said that the tribe could bind themselves to the blood-money of mawali if they wished. If they refused, they were people of the diwan or were cut off from their people. In the time of the Messenger of Allah, may Allah bless him and grant him peace, people paid the blood-money to each other as well as in the time of Abu Bakr as-Siddiq before there was a diwan. The diwan was in the time of Umar ibn al-Khattab. No one other than one's people and the ones holding the wala' paid blood-money for one because the wala' was not transferable and because the Prophet, may Allah bless him and grant him peace, said, "The wala' belongs to the one who sets free." Malik said, "The wala' is an established relationship." Malik said, "What is done in our community about animals that are injured is that the person who causes the injury pays whatever of their value has been diminished." Malik said about a man condemned to death and one of the other hudud befell him, "He is not punished for it. That is because the killing overrides all of that, except for slander. The slander remains hanging over the one to whom it was said because it will be said to him, 'Why do you not flog the one who slandered you?' I think that the condemned man is flogged with the hadd before he is killed, and then he is killed. I do not think that any retaliation is inflicted on him for any injury except killing because killing overrides all of that." Malik said, "What is done in our community is that when a murdered person is found among the main body of a people in a village or other place, the house or place of the nearest people to him is not responsible. That is because the murdered person can be slain and then cast at the door of some people to shame them by it. No one is responsible for the like of that." Malik said about a group of people who fight with each other and when the fight is broken up, a man is found dead or wounded, and it is not known who did it, "The best of what is heard about that is that there is blood-money for him, and the blood-money is against the people who argued with him. If the injured or slain person is not from either of the two parties, his blood-money is against both of the two parties together."
مالك ٤٣-٣٨:
عن ابو هريره —
أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ جَرْحُ الْعَجْمَاءِ جُبَارٌ وَالْبِئْرُ جُبَارٌ وَالْمَعْدِنُ جُبَارٌ وَفِي الرِّكَازِ الْخُمُسُ۔ قالَ مالِكٌ (٢) وتَفْسِيرُ الجُبارِ أنَّهُ لاَ دِيَةَ فِيهِ. قالَ مالِكٌ: القائِدُ والسّائِقُ والرّاكِبُ، كُلُّهُمْ ضامِنٌ لِما أصابَتِ الدّابَّةُ. إلاَّ أنْ تَرْمَحَ الدّابَّةُ مِن غَيْرِ أنْ يُفْعَلَ بِها شَيْئًا تَرْمَحُ لَهُ. وقَدْ قَضى عُمَرُ بْنُ الخَطّابِ فِي الَّذِي أجْرى فَرَسَهُ بِالعَقْلِ۔ قالَ مالِكٌ: والقائِدُ والسّائِقُ والرّاكِبُ أحْرى أنْ يَغْرَمُوا، مِنَ الَّذِي أجْرى فَرَسَهُ. قالَ مالِكٌ: الأمْرُ عِنْدَنا فِي الَّذِي يَحْفِرُ البِئْرَ عَلى الطَّرِيقِ، أوْ يَرْبِطُ الدّابَّةَ، أوْ يَصْنَعُ أشْباهَ هذا عَلى طَرِيقِ المُسْلِمِينَ، أنَّ ما صَنَعَ مِن ذلِكَ مِمّا لاَ يَجُوزُ لَهُ أنْ يَصْنَعَهُ عَلى طَرِيقِ المُسْلِمِينَ، فَهُوَ ضامِنٌ لِما أُصِيبَ فِي ذلِكَ مِن جَرْحٍ أوْ غَيْرِهِ. فَما كانَ مِن ذلِكَ عَقْلُهُ دُونَ ثُلُثِ الدِّيَةِ، فَهُوَ فِي مالِهِ خاصَّةً. وما بَلَغَ الثُّلُثَ فَصاعِدًا، فَهُوَ عَلى العاقِلَةِ. وما صَنَعَ مِن ذلِكَ مِمّا يَجُورُ لَهُ أنْ يَصْنَعَهُ عَلى طَرِيقِ المُسْلِمِينَ، فَلاَ ضَمانَ عَلَيْهِ فِيهِ، ولاَ غُرْمَ. ومِن ذلِكَ، البِئْرُ يَحْفِرُها الرَّجُلُ لِلْمَطَرِ. أوِ الدّابَّةُ يَنْزِلُ عَنْها الرَّجُلُ لِلْحاجَةِ فَيَقِفُها عَلى الطَّرِيقِ. فَلَيْسَ عَلى أحَدٍ فِي هذا غُرْمٌ. وقالَ مالِكٌ، فِي الرَّجُلِ يَنْزِلُ فِي بِئْرٍ، فَيُدْرِكُهُ رَجُلٌ آخَرُ فِي أثَرِهِ. فَيَجْبِذُ الأسْفَلُ الأعْلى. فَيَخِرّانِ فِي البِئْرِ. فَيَهْلِكانِ جَمِيعًا: إنَّ عَلى عاقِلَةِ الَّذِي جَبَذَهُ، الدِّيَةَ. قالَ مالِكٌ، فِي الصَّبِيِّ يَأْمُرُهُ الرَّجُلُ يَنْزِلُ فِي البِئْرِ، أوْ يَرْقى فِي النَّخْلَةِ، فَيَهْلِكُ فِي ذلِكَ: أنَّ الَّذِي أمَرَهُ ضامِنٌ لِما أصابَهُ مِن هَلاَكٍ أوْ غَيْرِهِ. قالَ مالِكٌ: الأمْرُ الَّذِي لاَ اخْتِلاَفَ فِيهِ عِنْدَنا أنَّهُ لَيْسَ عَلى النِّساءِ والصِّبْيانِ عَقْلٌ يَجِبُ عَلَيْهِمْ أنْ يَعْقِلُوهُ مَعَ العاقِلَةِ فِيما تَعْقِلُهُ العاقِلَةُ مِنَ الدِّياتِ. وإنَّما يَجِبُ العَقْلُ عَلى مَن بَلَغَ الحُلُمَ مِنَ الرِّجالِ. وقالَ مالِكٌ: عَقْلُ المَوالِي تُلْزَمُهُ العاقِلَةُ إنْ شاؤُا. وإنْ أبَوْا كانُوا أهْلَ دِيوانٍ أوْ مُقْطَعِينَ. وقَدْ تَعاقَلَ النّاسُ فِي زَمانِ رَسُولِ اللهِ ﷺ. وفِي زَمانِ أبِي بَكْرٍ، قَبْلَ أنْ يَكُونَ دِيوانٌ. وإنَّما كانَ الدِّيَوانُ فِي زَمَنِ عُمَرَ بْنِ الخَطّابِ. فَلَيْسَ لِأحَدٍ أنْ يَعْقِلَ عَنْهُ غَيْرُ قَوْمِهِ ومَوالِيهِ. لِأنَّ الوَلاَءَ لاَ يَنْتَقِلُ. ولِأنَّ النِّبِيَّ ﷺ قالَ: الوَلاَءُ لِمَن أعْتَقَ قالَ مالِكٌ: فالوَلاَءُ نَسَبٌ ثابِتٌ. وقالَ مالِكٌ: والأمْرُ عِنْدَنا فِيما أُصِيبَ مِنَ البَهائِمِ؛ أنَّ عَلى مَن أصابَ مِنها شَيْئًا، قَدْرَ ما نَقَصَ مِن ثَمَنِها. قالَ مالِكٌ:، فِي الرَّجُلِ يَكُونُ عَلَيْهِ القَتْلُ. فَيُصِيبُ حَدّا مِنَ الحُدُودِ: أنَّهُ لاَ يُؤْخَذُ بِهِ. وأنَّ القَتْلَ يَأْتِي عَلى ذلِكَ كُلِّهِ، إلاَّ الفِرْيَةَ. فَإنَّها تَثْبُتُ عَلى مَن قِيلَتْ لَهُ. يُقالُ لَهُ: ما لَكَ لَمْ تَجْلِدْ مَنِ افْتَرى عَلَيْكَ؟ فَأرى أنْ يُجْلَدَ المَقْتُولُ الحَدَّ مِن قَبْلِ أنْ يُقْتَلَ. ولاَ أرى أنْ يُقادَ مِنهُ فِي شَيْءٍ مِنَ الجِراحِ إلاَّ القَتْلَ لِأنَّ القَتْلَ يَأْتِي عَلى ذلِكَ كُلِّهِ. قالَ مالِكٌ: الأمْرُ عِنْدَنا أنَّ القَتِيلَ إذا وُجِدَ بَيْنَ ظَهْرَيْ (١) قَوْمٍ فِي قَرْيَةٍ أوْ غَيْرِها. لَمْ يُؤْخَذْ أقْرَبُ النّاسِ إلَيْهِ دارًا، ولاَ مَكانًا. وذلِكَ أنَّهُ قَدْ يُقْتَلُ القَتِيلُ. ثُمَّ يُلْقى عَلى بابِ قَوْمٍ لِيُلَطَّخُوا بِهِ. فَلَيْسَ يُؤْخَذُ أحَدٌ بِمِثْلِ ذلِكَ. قالَ مالِكٌ، فِي جَماعَةٍ مِنَ النّاسِ اقْتَتَلُوا. فانْكَشَفُوا. وبَيْنَهُمْ قَتِيلٌ أوْ جَرِيحٌ. لاَ يُدْرى مَن فَعَلَ ذلِكَ بِهِ: إنَّ أحْسَنَ ما سُمِعَ فِي ذلِكَ أنَّ فِيهِ العَقْلَ. وأنَّ عَقْلَهُ عَلى القَوْمِ الَّذِينَ نازَعُوهُ. وإنْ كانَ القَتِيلُ أوِ الجَرِيحُ مِن غَيْرِ الفَرِيقَيْنِ، فَعَقْلُهُ عَلى الفَرِيقَيْنِ جَمِيعًا.
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