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حولتواصلتبرّعبيانات النشرالخصوصيةشروط الاستخدامحق الانسحابإلغاء اشتراك
المغني لابن قدامة - ت التركي
مجلد 8 · صفحة 124فصل

الترجمة · EN

or without need for it, or he leads them along a path where they are exposed to destruction, and similar actions that are considered negligence and transgression, and they perish as a result, he is liable for them; because they perished due to his aggression, so he is liable, like the one entrusted with a deposit (mustawda') if he transgresses. If they disagree regarding whether there was transgression or not, the word is the word of the shepherd, because he is a trustee. If he performed an act and they disagree on whether it was a transgression, it is referred back to the experts. If he brought the hide of a sheep and said, 'It died,' his statement is accepted, and he is not liable. It is narrated from Ahmad that he is liable and his statement is not accepted. The correct view is the first one; because the statements of trustees are accepted, like the one entrusted with a deposit, and because it is generally difficult for him to establish evidence, so he resembles the one entrusted with a deposit. Likewise, if he claimed its death without bringing its hide.

Section: The contract for herding is not valid except for a specified period; because the work is not limited. It is permissible to contract for the herding of specified livestock, or for a species as a liability. If he contracts for specified livestock, our companions mentioned that it relates to the entities themselves, as if he hired him to sew a specific garment, so it is not permissible to substitute it, and the contract becomes void upon its destruction. If some of it is destroyed, the hiring contract for that part becomes void, and he is entitled to the wage for what remains of it, proportionally. If it gives birth to offspring, he is not obligated to herd them; because it is an increase that the contract did not cover. It is possible that it does not relate to the entities themselves; because they are not what is contracted upon, rather he obtains the benefit through them, so it resembles one who hires a riding animal to ride; it is permissible for him to ride another in its place. If he hires a house to live in, it is permissible for him to live in a similar one, and if he hires land to plant wheat in, it is permissible for him to plant in it what is equivalent to it in harm, or less than it. The subject of the contract is merely the benefit of the shepherd, and for this reason, the wage is due to him if he offers himself even if he does not herd. It differs from the garment in sewing; because garments are prone to differences in the ease and hardship of sewing them, unlike

الحواشي

(4) In B, M: "salaka". (5) Omitted from: the original. (6) In the original: "ibdaluha". (7) Al-sakhla: the offspring of a sheep. (8) In the original: "yazra'".

العربية (المصدر)

أو من غيرِ حاجةٍ إليه، أو يَسْلُكَ (٤) بها مَوْضِعًا تَتَعَرَّضُ فيه لِلتَّلَفِ، وأشْباه هذا ممَّا يُعَدُّ تَفْرِيطًا وتَعَدِّيًا، فتَتْلَفُ به، فعليه ضَمَانُها؛ لأَنَّها تَلِفَتْ بِعُدْوَانِه، فضَمِنَها كالمُودعِ إذا تَعَدَّى، وإن اخْتَلَفَا في التَّعَدِّي وعَدَمِه، فالقولُ قولُ الرَّاعِي؛ لأنَّه أمِينٌ. وإن فَعَلَ فِعْلًا اخْتَلَفا في كونِه تَعَدِّيًا، رُجِعَ إلى أهْلِ الخِبْرةِ. ولو جاءَ بِجِلْدِ شاةٍ، وقال: ماتَتْ. قُبِلَ قولُه، ولم يَضْمَنْ. وعن أحمدَ، أنَّه يَضْمَنُ، ولا يُقْبَلُ قَوْلُه. والصَّحِيحُ الأَوَّلُ؛ لأنَّ الأُمَناءَ تُقْبَلُ أقْوَالُهم، كالمُودَعِ، ولأنَّه يَتَعَذَّرُ عليه إقَامَةُ البَيِّنةِ في الغالِبِ، فأشْبَه المُودَعَ. وكذلك لو ادَّعَى مَوْتَها من غيرِ أن يَأْتِىَ بِجِلْدِها.

فصل: ولا يَصِحُّ العَقْدُ في الرَّعْىِ إلَّا على مُدَّةٍ مَعْلُومةٍ؛ لأنَّ العَمَلَ لا يَنْحَصِرُ. ويجوزُ العَقْدُ على رَعْىِ ماشِيَةٍ مُعَيَّنةٍ، وعلى جِنْسٍ في الذِّمَّةِ، فإن عَقَدَ على ماشِيةٍ (٥) مُعَيَّنةٍ، فذَكَرَ أصْحابُنا أنَّه يَتَعَلَّقُ بأعْيانِها، كما لو اسْتَأْجَرَه لخِيَاطةِ ثَوْبٍ بِعَيْنِه، فلا يجوزُ إبْدَالُه (٦)، ويَبْطُلُ العَقْدُ بِتَلَفِها. وإن تَلِفَ بعضُها، بَطَلَ عَقْدُ الإِجَارَةِ فيه، وله أجْرُ ما بَقِىَ منها بالحِصَّةِ. وإن وَلَدَتْ سِخَالًا (٧)، لم يَكُنْ عليه رَعْيُها؛ لأنها زِيادَةٌ لم يَتَنَاوَلْها العَقْدُ. ويَحْتَمِلُ أن لا يَتَعَلَّقَ بأعْيانِها؛ لأنَّها ليست المَعْقُودَ عليها، وإنَّما يَسْتَوْفِى المَنْفَعةَ بها، فأشْبَهَ ما لو اسْتَأْجَرَ ظَهْرًا لِيَرْكَبَه، جازَ أن يَرْكَبَ غيرَه مكانَه، ولو اسْتَأْجَرَ دارًا لِيَسْكُنَها، جازَ أن يُسْكِنَها مثلَه (٥)، ولو اسْتَأْجَرَ أرْضًا لِيَزْرَعَها حِنْطَةً، جازَ أن يَزْرَعَها ما هو مِثْلُها في الضَّرَرِ، أو أدْنَى منها، وإنَّما المَعْقُودُ عليه مَنْفَعَةُ الرّاعِي، ولهذا يَجِبُ له الأجْرُ إذا سَلَّمَ نَفْسَه وإن لم يَرْعَ (٨). ويُفَارِقُ الثَّوْبَ في الخِيَاطَةِ؛ لأن الثِّيابَ في مَظِنَّةِ الاخْتِلَافِ، في سُهُولَةِ خِيَاطَتِها ومَشَقَّتِها، بخِلَافِ

الحواشي

(٤) في ب، م: "سلك".(٥) سقط من: الأصل.(٦) في الأصل: "إبدالها".(٧) السخلة: ولد الشاة.(٨) في الأصل: "يزرع".

السابقمجلد 8 · صفحة 124التالي
السابق8·124التالي