like Zakat, and because it was made mandatory upon the aqila as a mitigation for the killer, so it is not permissible to increase the burden upon those who committed no crime. To impose it upon the poor person is to burden him and task him with what he cannot afford. Furthermore, we have reached consensus that no one from the aqila is to be tasked with what is burdensome and harmful to him, and placing the burden of any part of it upon the poor person is burdensome and harmful to his wealth; it may even be that the amount mandatory upon him encompasses all his wealth or more, or he may have nothing at all. As for the minor, the insane, and the woman, they do not bear any of it, because it involves the element of mutual aid, and they are not among the people of support (ahl al-nusra).
Section: The sick person bears the blood money if he has not reached the stage of invalidism, and the elderly person bears it if he has not reached the stage of senility, because they are among the people of support and mutual aid. Regarding the invalid and the senile, there are two views: one is that they do not bear it because they are not among the people of support; this is why Jihad is not mandatory upon them, and they are not killed if they are among the people of war (ahl al-harb). The same reasoning is derived for the blind, as they are like them in this regard. The second view is that they do bear it, because they are among the people of mutual aid, and this is why Zakat is mandatory upon them. This is invalidated by the [case of the] minor and the insane. The position of al-Shafi'i in this entire section is like our position.
1468 - Issue: He said: (And whoever has no aqila, it is taken from the public treasury (Bayt al-Mal), and if he is not able to do that, then there is nothing upon the killer.)
The discussion on this issue is in two parts:
First: Regarding the one who has no aqila, is it paid from the public treasury or not? There are two narrations. The first is that it is paid on his behalf. This is the school of al-Zuhri and al-Shafi'i, because the Prophet (peace and blessings of Allah be upon him) paid the blood money for the Ansari who was killed in Khaybar from the public treasury. It is also narrated that a man was killed in a crowd during the time of Umar,
(2) In the original: "ya'qilan" (they both bear it). (3) In B and M: "yantaqidu" (it is invalidated). (1) In the original: "wa fihi" (and in it). (2) Its documentation was mentioned previously on page 20.
كالزَّكاةِ، ولأنَّها وجَبَتْ على العاقلةِ تخْفيفًا عن القاتلِ، فلا يجوزُ التَّثْقِيلُ بها على مَنْ لا جِنايةَ منه، وفي إيجابِها على الفقيرِ تَثْقِيلٌ عليه، وتَكْلِيفٌ له ما لا يَقْدِرُ عليه، ولأنَّنا أجْمَعْنا على أنَّه لا يُكَلَّفُ أحَدٌ من العاقلةِ ما يَثْقُلُ عليه، ويُجْحِفُ به، وتَحْمِيلُ الفَقِيرِ شَيْئًا منها يَثْقُلُ عليه، ويُجْحِفُ بمالِه، وربَّما كان الواجبُ عليه جَمِيعَ مالِه، أو أكثرَ منه، أو لا يكونُ له شيءٌ أصْلًا. وأمَّا الصَّبِىُّ والمجنونُ والمرأةُ، فلا يَحْمِلُون منها؛ لأنَّ فيها مَعْنَى التَّناصُرِ، وليس هم من أهْلِ النُّصْرَةِ.
فصل: ويَعْقِلُ المريضُ إذا لم يَبْلُغْ حَدَّ الزَّمَانةِ، والشيخُ إذا لم يَبْلُغْ حَدَّ الهَرَمِ؛ لأنَّهما من أهْلِ النُّصْرةِ والمُواساةِ، وفي الزَّمِنِ والشَّيْخِ الفانِى وَجْهان؛ أحدهما، لا يَعْقِلانِ؛ لأنَّهما ليسا من أهْلِ النُّصْرةِ، ولهذا لا يَجِبُ عليهما الجِهادُ، ولا يُقْتَلانِ (٢) إذا كانا من أهْلِ الحَرْبِ، وكذلك يُخَرَّجُ في الأعْمَى؛ لأنَّه مِثْلُهما في هذا المعنى. والثاني، يَعْقِلُونَ؛ لأَنَّهم من أهلِ المُواساةِ، ولهذا تَجِبُ عليهم الزَّكاةُ. وهذا مُنْتَقِضٌ (٣) بالصَّبىِّ والمَجْنونِ. ومذهبُ الشافعىِّ في هذا الفَصْلِ كلِّه كمَذْهَبِنَا.
١٤٦٨ - مسألة؛ قال: (ومَنْ لَمْ يَكُنْ لَهُ عَاقِلَةٌ، أخَذَ مِنْ بَيْتِ الْمَالِ، فَإنْ لَمْ يَقْدِرْ عَلَى ذلِك، فَلَيْسَ عَلَى الْقَاتِلِ شَىْءٌ)
الكلامُ في هذه المسألة في فَصْلينِ:
أحدهما: أنَّ مَنْ لا عاقِلةَ له، هل يُؤَدِّى من بيتِ المالِ أوْ لا؟ فيه (١) رِوَايتان. إحْداهما، يُؤَدَّى عنه. وهو مَذْهَبُ الزُّهْرِيِّ، والشافعيِّ؛ لأنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- وَدَى الأَنْصارِىَّ الذي قُتِلَ بخيبرَ من بيتِ المالِ (٢). ورُوِىَ أن رَجُلًا قُتِلَ في زِحَامٍ في زَمَنِ عمرَ،
(٢) في الأصل: "يعقلان".(٣) في ب، م: "ينتقض".(١) في الأصل: "وفيه".(٢) تقدم تخريجه، في صفحة ٢٠.
