Umar used to value the ghurra (compensation) for the people of the villages, and for whoever could not find a ghurra, at sixty dinars. Because the child of the deceived person is free, he is not guaranteed by his value like other free people. According to this narration, it is appropriate to look for someone similar to them in attributes approximately, because animals are not among those that have exact equivalents. It is possible that they must be guaranteed by their value, which is the opinion of Abu Bakr. The third [position] is that he is given the choice between redeeming them with their equivalents or their value. Ahmad said in the narration of Al-Maymuni: Either the value or head for head; because both are narrated from Umar, but I do not know which of the two chains of narration is stronger. This is the choice of Abu Bakr. He said in Al-Muqni': The ransom is a ghurra equal to the value, or the value, and whichever he gives suffices him. The reason for this is that it oscillates between the fetus which is guaranteed by a ghurra, and its inclusion with other guaranteed items, which necessitates the choice between them. The correct view is that he is guaranteed by the value, like other guaranteed items of established value. The statement of Umar has been reported with conflicting narrations. Ahmad said in the narration of Abu Talib: His value is upon him, like the statement of Umar. When narrations from him contradict each other, it is necessary to refer back to analogy (qiyas).
The third issue: Regarding who among them is guaranteed. It is he who is born alive at a time when someone like him typically survives, whether he lives or dies after that. Malik, Al-Thawri, Abu Thawr, and the People of Reason said: There is no guarantee upon the father for those among them who die before the dispute. This is based on the timing of the guarantee, which we have already mentioned. As for the miscarriage, and he who is born at a time when someone like him does not typically survive—which is less than six months—there is no guarantee for him because he has no value.
(18) In M, an addition: "with a slave girl (ghurra)". (19) Omitted from: the original. (20) In A, B, M: "and whichever of them". (21) In the original, A: "it sufficed". (22) Omitted from: the original. (23) In the original, B: "it is based". (24) In B, M: "in the like of it". (25) Omitted from: A, B, M.
وكان عمرُ يُقَوِّمُ الغُرَّةَ على أهلِ القُرَى ومَنْ لم يَجِدْ غُرَّةً سِتِّينَ دِينارًا. ولأنَّ وَلَدَ المَغْرُورِ حُرٌّ، فلا يُضْمَنُ بقِيمَتِه كسائرِ الأحْرارِ. فعلى هذه الرِّواية يَنْبَغِى أن يُنْظَرَ إلى مِثْلِهِم فى الصِّفاتِ تقريبًا؛ لأنَّ الحيوانَ ليس من ذَواتِ الأمْثالِ. ويَحْتَمِلُ أن يَجِبَ مِثْلُهُم فى القِيمةِ. وهو قولُ أبى بكرٍ. والثالثة، هو مُخيَّرٌ بين فِدائِهم بمِثْلِهم أو قِيمَتِهم. قال أحمدُ، فى رِوايةِ الْمَيْمُونِىِّ: إمَّا القِيمةُ أو رَأسٌ برأسٍ؛ لأنَّهما جميعا يُرْوَيانِ عن عمرَ، ولكن لا أدْرِى أيَّ الإسْنادَيْنِ أقْوَى. وهذا اختيارُ أبى بكرٍ. وقال فى "المُقْنِعِ": الفِدْيَةُ [غُرَّةٌ (١٨) بقَدْرِ القِيمةِ] (١٩) أو القِيمَة، وأيُّهما (٢٠) أعْطى أجْزَأه (٢١). ووَجْهُ ذلك أنَّه تَرَدَّدَ بين الجَنِينِ الذى يُضْمَنُ بغُرَّةٍ، وبين إلْحاقِه بغيرِه من المضْموناتِ، فاقْتَضَى التَّخْيِيرَ بينهما. والصحيحُ أنَّه يُضْمَنُ بالقِيمةِ، كسائرِ المَضْمُوناتِ المُتَقَوَّماتِ. وقولُ عمرَ قد اخْتُلِفَ عنه (٢٢) فيه، قال أحمدُ، فى رِواية أبى طالبٍ: وعليه قِيمَتُهُم مثل قولِ عمرَ. وإذا تعارَضَتِ الرِّواياتُ عنه، وَجَبَ الرُّجُوعُ إلى القِيَاسِ. المسألة الثالثة: فى مَن يضْمَنُ منهم، وهو مَنْ وُلِدَ حَيًّا لِوَقْتٍ يعيشُ لمِثْلِه، سواءٌ عاشَ أو ماتَ بعدَ ذلك. وقال مالكٌ، والثَّوْرِىُّ، وأبو ثَوْرٍ، وأصْحابُ الرَّأْىِ: لا ضَمانَ على الأبِ لمن ماتَ نهم قبلَ الخُصُومةِ. وهذا مَبْنِىٌّ (٢٣) على وَقْتِ الضمانِ، وقد ذكَرْناه. فأمَّا السَّقْطُ، ومَنْ وُلِدَ لِوَقْتٍ لا يَعِيشُ لمِثْلِه (٢٤)، وهو دون سِتَّةِ أشْهُرٍ، فلا ضَمانَ له (٢٥)؛ لأنَّه لا قِيمةَ له.
(١٨) فى م زيادة: "بغرة".(١٩) سقط من: الأصل.(٢٠) فى أ، ب، م: "وأيها".(٢١) فى الأصل، أ: "أجزأ".(٢٢) سقط من: الأصل.(٢٣) فى الأصل، ب: "ينبنى".(٢٤) فى ب، م: "فى مثله".(٢٥) سقط من: أ، ب، م.