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قضاء علي في الأربعة الذين تدافعوا عند زبية الأسد
631 عیسوی · 10 ھWhile Ali was in Yemen, four men fell one upon another into a pit dug for a lion; the lion killed them, and their kin took up arms. Ali ruled that the first gets a quarter of the blood-money, the second a third, the third a half and the fourth the full diyya, and sent the parties to the Prophet when they refused.مشورة علي لعمر في القضاء
634 اور 644 کے درمیان عیسوی · 13 ھDuring Umar's caliphate Ali repeatedly corrected or advised the judgments: he stopped the stoning of a woman with a mental affliction, asked Umar what authority he had over the unborn child of a confessing pregnant woman, showed by a test that a woman's claim of assault was false, and said that the innovated marriage should be returned to the Sunna. Umar is reported to have said that he sought refuge from a problem Abu al-Hasan could not solve.أخذ عمر بمشورة علي في جعل حد الخمر ثمانين
634 اور 644 کے درمیان عیسوی · 13 ھWhen wine-drinking spread in the newly conquered lands, Umar took Ali's counsel to flog the drinker eighty lashes, the lightest of the fixed penalties, arguing that a drunk man raves and one who raves slanders, and the slanderer gets eighty. Jurists differ on whether the fixed penalty is forty or eighty; Sallabi sets out the schools.إحراق علي قرية زرارة التي تباع فيها الخمر
656 اور 661 کے درمیان عیسویAli passed a quarter of Kufa called Zarara where meat was sold and wine too, and ordered it set on fire, saying the wicked eat each other; the fire spread from its western side until it reached an orchard. Al-Sallabi takes the report from Abu Ubayd al-Qasim ibn Sallam's Kitab al-Amwal.علي يجلد النجاشي الحارثي الشاعر لشربه الخمر في رمضان
656 اور 661 کے درمیان عیسویAl-Najashi al-Harithi, a poet, drank wine in Ramadan; Ali flogged him eighty lashes and jailed him, then flogged him twenty more the next day, saying the lashes were for his defiance of God and breaking the fast. The book cites the case as an example of prison as ta'zir.علي يفرج عن رجلين اعترفا بقتل واحد ويدفع الدية من بيت المال
656 اور 661 کے درمیان عیسویTwo men each confessed to the same killing before Ali. Hasan's ruling was that the one who had killed had saved a life by confessing; Ali released both and paid the diya from the treasury. The book suggests the victim's heirs may have waived retaliation.أحكام علي في عقوبة المرتد والزنديق وطرق قتلهم
656 اور 661 کے درمیان عیسویAli is reported to have said the apostate is asked to repent three times and then killed; the book gives two reports on the zindiq and two on women apostates. It lists the methods Ali used: the sword, beating to death, burning after killing (Mustawrid al-Ijli), and burning the Saba'iyya.قضاء علي في الصفعة على الدرهم المغموز بالكوفة
656 اور 661 کے درمیان عیسویA man sold a sheep on the condition of no debased coin and gave one; the buyer returned it and was slapped by the seller. Ali, passing through the market, ruled that the slapper sit, let the slapped man choose between retaliation and pardon, then had the slapper carried on a man's back and beaten fifteen strokes, saying this was the punishment for violating the other man's sanctity.حكم علي بجلد شراحة ورجمها بعد اعترافها بالزنا
656 اور 661 کے درمیان عیسویShurahah confessed to zina while pregnant; Ali flogged her a hundred lashes on Thursday and stoned her on Friday, saying stoning is the Prophet's sunna. The book notes that combining flogging with stoning is disputed among jurists.تحقيق علي في مال الرجل المفقود
656 اور 661 کے درمیان عیسویA young man complained that a company of travellers came back without his father and with his father's money. Ali had the police guard each suspect separately, questioned each on the journey, the lodgings, the cause of death and the burial, and found their accounts contradictory; one confessed, and they were made to pay.
شخصیت
تصور
حبس
فقہ میں حبس کا مطلب کسی شخص کو روکنا اور اسے اپنے کام کاج اور تصرف سے باز رکھنا ہے۔ فقہاء کے نزدیک اس کی شرعی حیثیت متفق علیہ ہے، اور جمہور کے نزدیک یہ تعزیر کی ایک شاخ ہے۔ فقہاء نے عورتوں، خنثیٰ، نابالغوں، قیدی کے تصرفات، نفقہ، ایلاء، ممنوعہ تادیب، جیلر کی صفات اور ریاست کی نگرانی کے احکام بھی بیان کیے ہیں۔هَدْر
Hadr means waste or nullity; as a technical term, a hadr soul is one for which there is neither retaliation, diya nor expiation. The principle is that a human life is protected, but an apostate is an exception agreed by the jurists: the imam or his deputy executes him, and if someone other than the imam kills him without authorisation there is no retaliation or diya, though he is disciplined (ta'zir). The blood of a heretic whose innovation is takfiri is also wasted, and so is that of a belligerent non-Muslim; non-combatants such as women, children, the old, and monks may not be killed. The blood of a married adulterer is wasted in the view of most jurists; the Hanafis require that the killing follow a judgment. Where a wounded person's status changed between protected and wasted before death, the majority hold the earlier wound unliable, while Ibn al-Qasim (Maliki) holds a diya due. If a Muslim shot a hadr person who then converted before the arrow struck, the majority hold no retaliation is due, while the Shafi'is hold, in the sounder view, a lighter diya paid by the kin. For the Shafi'is the retaliation is claimed by the Muslim next of kin; for the Hanbalis it is the imam who executes. A person whose blood is wasted need not be given water he needs, and the Shafi'is and Hanbalis permit a compelled person to kill such a person to save his own life if no other food is found. One whose blood was wasted by a crime who kills himself gets no expiation from that act, since he has no right to spill his own blood.حارصہ
حارصہ سر یا چہرے کا وہ زخم ہے جو جلد کو کھرچتا ہے اور تھوڑا سا شق کرتا ہے مگر خون نہیں بہاتا۔ شافعیہ اور حنابلہ کے نزدیک اس میں قصاص نہیں، صرف حکومت عدل واجب ہے۔هاشِمة
Hashima in the lexical sense is a wound that breaks the bone of the head; for the majority it is a wound that breaks the bone, the Shafi'is adding that it does so even without separating the flesh or exposing the bone, and the Hanbalis and some Shafi'is defining it as a wound that exposes and breaks the bone. No retaliation is due for it, by agreement, and compensation is due. The Shafi'is and Hanbalis fix it at ten camels, on the ruling of Zayd ibn Thabit; the Hanafis at a tenth of the full diya; the Malikis differ according to their definitions. When a hashima accompanies a muwadiha, the compensations combine, and the victim may take retaliation for the muwadiha, with the schools differing on the extra arsh. The Malikis give discretionary compensation for a broken bone in the body where retaliation is excluded, and most jurists do not call a break in the body other than the head or face a hashima.حسم (زخم کو داغنا)
Hasm (cauterising) means, in the lexicon, cutting, and in law dipping the stump of a cut hand or foot in boiling oil or searing it with a heated iron so that the veins close and the bleeding stops. The Hanafis and Malikis, and one Shafi'i view, treat it as obligatory since the penalty must deter and not destroy; the sounder Shafi'i view and the Hanbalis treat it as recommended.هِجَاء
Hija', in the lexical sense, is the opposite of praise: it is abuse and enumeration of faults; the word also means spelling out the letters of a word. It differs from sabb (abuse, which is wider), from qadhf (accusing a free Muslim of unchastity or of a false lineage), and from ghiba (backbiting, said in the absence of the person). Most jurists allow satirising an unbelieving non-protected person and an apostate, since the Prophet bade Hassan ibn Thabit satirise the unbelievers, and forbid satirising a Muslim; the Shafi'is except an innovator and an open sinner; the Hanafis allow satire of a hypocrite. Satirising the dead is judged as satirising the living. If two men abuse each other, the sin falls on the one who began, and retaliation is allowed to the extent of the wrong. The imam may discipline one who satirises people without right.حرابہ (قطعِ طریق)
Hirabah, which most jurists call highway robbery (qat' al-tariq), is the act of taking to the road, to take property or to kill or terrify, openly and by force, with no help near at hand; the Malikis add an assault on honour. It is a grave sin and a fixed penalty by consensus; the Qur'an calls its perpetrators those who wage war on God and His messenger and run about the land in corruption, and the penalty is killing, crucifixion, cutting of hands and feet on opposite sides, or banishment from the land. Hirabah differs from rebellion (baghy), which is revolt under an interpretation, while the highwaymen act without one; it differs from theft by openness, and from usurpation by the use of force. The majority require the highwayman to be a legally bound adult; the Hanafis and Hanbalis require arms, counting stones and sticks as arms, while the Malikis and Shafi'is require only coercion and dominance. For the Hanafis, manhood is required, while Abu Yusuf would penalise men who join a woman in the act. An accessory who supports the act is treated as the perpetrator by the Hanafis, Malikis and Hanbalis, and disciplined by the Shafi'is. The penalty is a fixed penalty that a pardon cannot remove, and repentance before capture removes it.حراسہ (پہرہ دینا)
Hirasa (guarding) means keeping a thing safe continuously, and the term keeps this meaning in law. It differs from ribat, which is residence at a frontier to strengthen the Muslims, and from himan, the reservation of a plot against grazing. It takes the five rulings: obligatory, as when part of an army guards another during the prayer of fear; recommended, as in guarding a frontier or a volunteer raid; permitted, as in guarding fruit or markets; and forbidden, as in guarding places of unlawful amusement. Using a dog for guarding is generally allowed, and the guard's liability is disputed.حِرز (محفوظ جگہ)
Hirz (safe custody) is the place set up customarily to keep people's property, such as a house, a shop, a tent or a guarded person; its limits are fixed by custom. Taking from safe custody is a condition of the hand's amputation for theft of ownable property, by the majority: the cut is not owed until the goods leave the whole of the custody, on the hadith that there is no cut for fruit still on the tree or for grazing animals in the mountain, and that the cut applies to what reaches the value of a shield. There are two kinds: custody by place, such as houses and strongboxes, which is custody in itself; and custody by a guard, such as roads and mosques, where a nearby guard makes the place custody. The jurists treat it under theft, and also under deposits and other contracts that carry liability.هُدْب
Hudb is the hair growing on the eyelids; the hair above the eyes is called hajib. For injuring a single eyelash so that it is pulled out and does not regrow, the Hanafis and Hanbalis hold a full diya is due, while the Malikis and Shafi'is hold neither retaliation nor diya applies, only an assessed compensation (hukuma). On washing the eyelashes in ablution: if the hair is dense and does not show the skin, washing its outer surface suffices according to the Malikis and Hanbalis, with combing it recommended for the Hanbalis; the Hanafis require passing water over the hair without washing beneath it, while the Shafi'is require washing both outer and inner surfaces.حدود (شرعی سزائیں)
Hudud (sing. hadd) means a barrier in the lexicon, and in law a fixed penalty owed as God's right; the Shafi'is and Hanbalis define it as a fixed penalty for an offence that is a right of God, or in which the right of God and of the person are joined, as in slander. It differs from retaliation (qisas), which is the person's right, and from discretionary punishment (ta'zir), which is not fixed. Enforcing the fixed penalties is a duty of the ruler on the authority of the Qur'an, the Sunna and consensus, and the reason given is that human appetite leans toward forbidden acts, so these penalties deter and cut off corruption. Fixed penalties differ from retaliation in that they are not inherited, cannot be pardoned, do not depend on a claim, may be recanted, and may not be interceded for once they reach the judge. Two penalties of one kind merge, but a new offence is punished anew. Penalties are averted by doubt; a confession is withdrawn except in slander; and the stoning is not carried out if the witnesses are dead, for those who require the witnesses to begin. Four witnesses are required for fornication by the majority, the penalty is applied only to a sane adult, and only by the ruler or his deputy. Repentance removes the penalty for highway robbery and apostasy before capture; for others the views differ.مُکابَرہ (کھلم کھلا زور زبردستی)
مُکابَرہ کسی پر زور زبردستی سے مال چھیننے کو کہتے ہیں، جو حرابہ (ڈاکہ زنی) کی ایک صورت ہے۔ حنفیہ کے نزدیک رات کے وقت گھر میں مُکابَرہ کرنے پر ہاتھ کاٹا جاتا ہے، جب کہ دن کو شہر میں نہیں، اور مالکیہ اس صورت میں قطع کو لازم نہیں کرتے جب ملکیت کا دعویٰ ہو۔مُکافأۃ (برابری اور بدلہ)
مُکافأۃ کا مطلب بدلہ دینا یا برابری ہے، جیسے مسلمانوں کے خون کا برابر ہونا۔ فقہاء اسے ہدیے کے بدلے، قصاص میں قاتل و مقتول کی برابری، نکاح میں زوجین کی کفو اور دوڑ میں گھوڑوں کی برابری کے ابواب میں ذکر کرتے ہیں۔مَکوس (ناجائز محصول و ٹیکس)
مَکوس محصول وصول کرنے والوں کے ناجائز ٹیکس کو کہتے ہیں۔ فقہاء ان میں سے بعض کو مذموم اور حرام، اور بعض، جیسے عمر کا ذمیوں کی تجارت پر نصف عشر، جائز مانتے ہیں۔ جمہور کے نزدیک مکس دی گئی رقم زکات میں شمار نہیں ہوتی۔نبّاش (کفن چور)
نبّاش وہ ہے جو دفن کے بعد قبر کھود کر میت کا کفن چرائے۔ جمہور کے نزدیک چوری کی نصاب کے مطابق اس کا ہاتھ کاٹا جائے گا، جبکہ ابو حنیفہ اور محمد کے نزدیک قطع نہیں ہے۔ قطع کی شرائط میں اختلاف ہے: قبر گہری اور مٹی سے ڈھکی ہو، اور کفن پوری قبر سے نکلے۔نفی (جلاوطنی اور اخراج)
نفی لغت میں جلاوطن کرنے، دور کرنے اور نکالنے کو کہتے ہیں۔ قرآن کی آیت میں جلاوطنی کی تفسیر میں تین اقوال ہیں: شہروں میں مارے مارے پھرانا، قید کرنا، اور مالک کے نزدیک دونوں کو جمع کرنا۔ زنا کے حد میں غیر شادی شدہ آزاد شخص کے لیے ایک سال کی جلاوطنی جمہور کے نزدیک واجب ہے، جبکہ حنفیہ اسے تعزیر کہتے ہیں۔ عورت کو حنفیہ اور مالکیہ جلاوطن نہیں کرتے، اور شافعیہ و حنابلہ محرم یا ثقہ عورتوں کے ساتھ ہی جلاوطن کرتے ہیں۔نقض (توڑنا، کالعدم کرنا)
نقض لغت میں کسی مضبوط بندھی ہوئی چیز کو توڑنے کو کہتے ہیں، اور اصول میں علت پر اعتراض کو کہتے ہیں۔ فیصلے کا نقض صرف اس وقت ہوتا ہے جب وہ قرآن، سنت یا اجماع کے خلاف ہو، اور مالکیہ و شافعیہ قیاس جلی کو بھی شامل کرتے ہیں۔ اجتہادی فیصلہ عام طور پر کالعدم نہیں ہوتا۔ ناأہل یا ظالم قاضی کے فیصلوں پر تفصیل ہے۔ حق اللہ میں نقض طلب کے بغیر ہو سکتا ہے، اور حق آدمی میں صاحب حق کی طلب ضروری ہے۔رقم (قیمت کا نشان)
رقم کپڑے یا سامان پر لکھی قیمت کی علامت ہے؛ دونوں کے علم کے ساتھ اس پر بیع درست ہے، اور لاعلمی میں جمہور کے نزدیک بیع فاسد ہے۔مددگار (ردء)
ردء وہ مدد گار ہے جو لڑنے والوں کے پیچھے کھڑا ہو کر ان کی حفاظت یا مدد کرے۔ غنیمت میں اس کا حصہ جمہور کے نزدیک لڑنے والے کے برابر ہے۔ارتداد
ردت وہ کفر ہے جو مسلمان کسی صریح قول، فعل یا ترک سے اختیار کرے، اور یہ بالغ، عاقل اور مختار شخص سے ہی ممکن ہے۔ توبہ کے بعد مرتد کو قتل نہیں کیا جاتا جب تک وہ توبہ نہ کرے، اور اس کی توبہ کی قبولیت کا طریقہ اختلافی ہے۔پاؤں
رجل پاؤں کو کہتے ہیں؛ وضو میں ٹخنوں تک دھونا جمہور کے نزدیک فرض ہے۔ چوری کی سزا میں پہلی بار دایاں ہاتھ اور دوسری بار بایاں پاؤں کاٹا جاتا ہے۔غلامی (رق)
رق انسان کا دوسرے انسان کی ملکیت میں ہونا ہے؛ اصل آزادی ہے، اور آزاد مسلمان کو غلام نہیں بنایا جا سکتا۔ غلام کے حقوق و فرائض، اس کی عبادات، نکاح، جرائم اور حدود کے احکام تفصیل سے مذکور ہیں۔کلائی (رسغ)
رسغ کلائی کو کہتے ہیں؛ وضو میں ہاتھ کلائیوں تک دھونا سنت ہے، اور چوری میں ہاتھ کلائی سے کاٹا جاتا ہے۔الشرطة في خلافة علي
Under Ali the police were an important office. His police included Abu al-Hayyaj al-Asadi, Qays ibn Sa'd, Ma'qil ibn Qays, Malik ibn Khubayb, al-Asbagh ibn Nubata and Sa'id ibn Sariya; their work included helping the needy and feeding the poor, and prisoners were fed and clothed.تعذیب (ناجائز اذیت یا سزا: قیدی، چور اور جانور)
Ta'dhib is inflicting punishment or harm. The basis is prohibition, since it punishes without right. It is lawful in discipline, the fixed penalties, retaliation and discipline by the ruler; the Hanafis allow cauterising for treatment when it is needed; and the jurists allow burning enemies in war when they cannot be taken otherwise, but not after capture. A captive may be made to reveal hidden property, and is not tormented at the start; an accused man of known goodness is not punished, one of unknown standing is detained, and one known for wrongdoing may be detained and beaten according to some. Torment of animals by starving them or using a living creature as a target is forbidden; branding and training are lawful to the extent of need.
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