a Muslim. Ahmad said regarding a Christian slave woman who gave birth out of illicit intercourse: Her child is a Muslim, because her parents would have made him a Jew or a Christian, and he has no one with him but his mother. If this child does not have a condition wherein it is possible for him to be confirmed upon a religion that his people are not confirmed upon, then how can he be returned to the Abode of War (Dar al-Harb)?
Section: If the foundling commits a crime for which the 'aqila (male kin) are held responsible, then the blood money (diya) is to be paid by the Public Treasury (Bayt al-Mal), because his inheritance belongs to it, and his maintenance is upon it. If he commits a crime for which the 'aqila are not held responsible, his ruling in that is the ruling of one who is not a foundling; if it necessitates retaliation (qisas) and he is an adult of sound mind, it is exacted from him. If it necessitates wealth and he possesses wealth, it is fulfilled from it, otherwise it remains as a debt against him until he becomes affluent. If a crime is committed against him involving the person, necessitating blood money, it belongs to the Public Treasury, because it is his heir. If it was intentional, the Imam has the choice between exacting retaliation if he deems it most beneficial for foundlings, or pardoning in exchange for wealth. Al-Shafi'i, Ibn al-Mundhir, and Abu Hanifa held this view, except that the latter gives him a choice between retaliation and reconciliation; this is based on the saying of the Prophet (may Allah bless him and grant him peace): "The sultan is the guardian of the one who has no guardian." If a crime is committed against him below the level of the person, necessitating compensation (arsh) before he reaches puberty, his guardian may take the compensation. If it is intentional, necessitating retaliation, and the foundling possesses wealth that is sufficient for him, the matter is deferred until he reaches puberty so that he may exact retaliation or pardon, whether he is of sound mind or mentally incapacitated. If he does not have wealth and is of sound mind, his reaching puberty is also awaited. If he is mentally incapacitated, the guardian may pardon in exchange for wealth that he takes for him, because the mentally incapacitated person does not have a known condition that is awaited, as his state may continue; whereas the one of sound mind has a condition that is awaited, so they differ. In the case where his reaching puberty is awaited, the perpetrator is imprisoned until the foundling reaches puberty, so that he may exact it for himself. This is the school of Al-Shafi'i, and it has
(6) Omitted from the original. It appears in M as: "other than the ruling". (7) Narrated by Abu Dawud, in: The Chapter on the Guardian, from the Book of Marriage. Sunan Abi Dawud 1/481. And Al-Tirmidhi, in: The Chapter on what has been said that there is no marriage without a guardian, from the Chapters on Marriage. 'Aridat al-Ahwadhi 5/13. And Ibn Majah, in: The Chapter on there is no marriage without a guardian, from the Book of Marriage. Sunan Ibn Majah 1/605. And Al-Darimi, in: The Chapter on the prohibition of marriage without a guardian, from the Book of Marriage. Sunan al-Darimi 2/137. And Imam Ahmad, in: Al-Musnad 1/250, 6/47, 66, 166.
مُسْلِمًا. قال أحمدُ، في أَمَةٍ نَصْرَانِيَّةٍ، وَلَدَتْ من فُجُورٍ: وَلَدُها مُسْلِمٌ؛ لأنَّ أبَوَيْه يُهَوِّدَانِه ويُنَصِّرَانِه، وهذا ليس معه إلَّا أُمُّهُ. وإذا لم يكُنْ لهذا الوَلَدِ حالٌ يَحْتَمِلُ أن يُقَرَّ فيها على دِينٍ لا يُقَرُّ أهْلُه عليه، فكَيْفَ يُرَدُّ إلى دارِ الحَرْبِ.
فصل: إذا جَنَى اللَّقِيطُ جِنَايةً تَحْمِلُها العاقِلَةُ، فالعَقْلُ على بَيْتِ المالِ؛ لأنَّ مِيرَاثَه له، ونَفَقَتَه عليه. وإن جَنَى جِنَايةً لا تَحْمِلُها العاقِلَةُ، فحُكْمُه فيها حُكْمُ غيرُ (٦) اللَّقِيطِ؛ إن كانت تُوجِبُ القِصَاصَ وهو بالِغٌ عاقِلٌ، اقْتُصَّ منه، وإن كانت مُوجِبَةً للمالِ وله مالٌ، اسْتُوْفِىَ منه، وإلَّا كان في ذِمَّتِه حتى يُوسِرَ. وإن جُنِىَ عليه في النَّفْسِ جِنَايةً تُوجِبُ الدِّيَةَ، فهى لِبَيْتِ المالِ؛ لأنَّه وارِثُه. وإن كان عَمْدًا مَحْضًا، فالإِمامُ مُخَيَّرٌ بين اسْتِيفاءِ القِصَاصِ إن رَآهُ أحَظَّ لِلْمَلَاقِيطِ، والعَفْوِ على مالٍ. وبهذا قال الشافِعِيُّ، وابنُ المُنْذِرِ، وأبو حنيفةَ، إلَّا أنَّه يُخَيِّرُه بين القِصَاصِ والمُصَالَحةِ؛ وذلك لقولِ النبيِّ -صلى اللَّه عليه وسلم-: "فَالسُّلْطَانُ وَلِىُّ مَنْ لا وَلِىَّ لَهُ" (٧). وإن جُنِىَ عليه فيما دون النَّفْسِ جِنَايَةً تُوجِبُ الأَرْشَ قبلَ بُلُوغِه، فلِوَلِيِّهِ أخْذُ الأَرْشِ. وإن كانت عَمْدًا مُوجِبَةً للقِصَاصِ، ولِلَّقِيطِ مالٌ يَكْفِيه، وَقَفَ الأمْرُ على بُلُوغِه لِيَقْتَصَّ أو يَعْفُوَ، سواءٌ كان عاقِلًا أو مَعْتُوهًا. وإن لم يكُنْ له مالٌ، وكان عاقِلًا، انْتُظِرَ بُلوغُه أيضًا، وإن كان مَعْتُوهًا فَلِلْوَلِيِّ العَفْوُ على مالٍ يَأْخُذُه له؛ لأنَّ المَعْتُوهَ ليس له حالٌ مَعْلُومةٌ مُنْتَظَرَةٌ، فإنَّ ذلك قد يَدُومُ به، والعاقِلُ له حالٌ مُنْتَظَرَةٌ، فافْتَرَقَا. وفى الحال التي يَنْتَظِرُ بُلُوغَه، فإنَّ الجانِىَ يُحْبَسُ حتى يَبْلُغَ اللَّقِيطُ، فيَسْتَوْفِىَ لِنَفْسِه. وهذا مذهبُ الشافِعِيِّ، وقد
(٦) سقط من الأصل. وورد في م: "غير حكم".(٧) أخرجه أبو داود، في: باب الولى، من كتاب النكاح. سنن أبي داود ١/ ٤٨١. والترمذي، في: باب ما جاء لا نكاح إلا بولى، من أبواب النكاح. عارضة الأحوذى ٥/ ١٣. وابن ماجه، في: باب لا نكاح إلا بولى، من كتاب النكاح. سنن ابن ماجه ١/ ٦٠٥. والدارمي، في: باب النهى عن النكاح بغير ولى، من كتاب النكاح. سنن الدارمي ٢/ ١٣٧. والإِمام أحمد، في: المسند ١/ ٢٥٠، ٦/ ٤٧، ٦٦، ١٦٦.
