be sat with, traded with, or given shelter. Rather, the one who seeks him comes to him and says: 'O so-and-so, fear Allah.' If he leaves the Haram, the hadd (prescribed punishment) is carried out upon him. This was narrated by al-Athram. If he kills someone who has a right of retaliation (qisas) against him within the Haram, or executes a hadd by lashing, killing, or severing a limb, he has done wrong, but there is nothing upon him; this is because he exacted his right in a state in which he was not permitted to do so, thus resembling a person who carries out retaliation in extreme heat or excessive cold.
1578 - Issue; he said: (And whoever kills or commits a crime requiring a hadd within the Haram, the hadd is carried out upon him in the Haram.)
The gist of this is that whoever violates the sanctity of the Haram by committing a crime therein that warrants a hadd or qisas, then the hadd for it is carried out upon him; we know of no disagreement regarding this. Al-Athram narrated with his chain of transmission from Ibn Abbas that he said: 'Whoever commits an offense in the Haram, what he has committed a crime for shall be carried out upon him.' Allah the Almighty has ordered the fighting of those who fight in the Haram. He, the Almighty, said: 'And do not fight them at the Sacred Mosque until they fight you there. But if they fight you, then kill them.' He thus permitted killing them when they fight in the Haram. Furthermore, the people of the Haram need to be deterred from committing sins just like others, for the preservation of their lives, their wealth, and their honor. If the hadd were not legislated in the case of one who commits a hadd offense in the Haram, the hadd punishments of Allah the Almighty would be suspended in their regard, and these necessary interests—which cannot be ignored—would be lost. Moreover, the perpetrator
(16) In M: 'man' (who). (17) Reported by Ibn Jarir in his Tafsir of Surah Al 'Imran, verse 97. Tafsir al-Tabari 4/12, 13. (18) Omitted from B. (19) In M: 'wa-aqama' (and he established). (20) In M: 'al-harr' (the heat). (1) Omitted from B. See comment. (2) See what was reported by Ibn Jarir in the Tafsir of verse 97 of Surah Al 'Imran. Tafsir al-Tabari 4/13. (3) Surah al-Baqarah 191.
يُجَالَسُ، ولا يبايَعُ، ولا يُؤْوَى، ويأْتِيه الذي (١٦) يطلبُه، فيقولُ: أىْ فلانَ، اتَّقِ اللَّه. فإذا خرجَ من الحَرَمِ، أُقِيمَ عليه الحَدُّ. روَاه الأثْرَمُ (١٧). فإن قَتَلَ مَنْ له (١٨) عليه القِصاصُ في الحَرَمِ، أو أقام (١٩) حدًّا بجَلْدٍ أو قَتْلٍ أو قَطْعِ طَرَفٍ، أساءَ، ولا شَىءَ عليه؛ لأنَّه استَوْفَى حَقَّه في حالٍ لم يكُن له اسْتيفاؤُه فيه، فأَشْبَهَ ما لو اقْتَصَّ في شِدَّةِ حَرٍّ (٢٠) أو بَرْدٍ مُفْرِطٍ.
١٥٧٨ - مسألة؛ قال: (وَمَنْ قَتَلَ، أَوْ أَتَى حَدًّا فِي الْحَرَمِ، أُقِيمَ عَلَيْهِ في الْحَرَمِ)
وجملتُه أنَّ مَن انْتَهكَ حُرْمَةَ الحَرَمِ، بجنايَةٍ فيه توجبُ حدًّا أو قِصاصًا، فإنَّه يُقَامُ عليه حَدُّها، لا نعلمُ فيه خِلافًا. وقد رَوَى الأثْرَمُ، بإسْنادِه عن ابنِ عَبَّاسٍ، أنَّه قال: مَنْ أحدَثَ حَدَثًا في الحَرَمِ، [أُقِيمَ عليه ما أحْدَثَ فيه مِن شيءٍ (٢). وقد أمَرَ اللَّه تعالى بقتالِ مَن قاتَلَ في الحَرَمِ] (١). فقال تعالى: {وَلَا تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَاتِلُوكُمْ فِيهِ فَإِنْ قَاتَلُوكُمْ فَاقْتُلُوهُمْ} (٣). فأباحَ قتلَهم عندَ قتالِهِمْ في الحَرَمِ، ولأنَّ أهلَ الحَرَمِ يحْتاجُون إلى الزَّجْرِ عن ارْتكابِ المعاصِى كغيرِهم، حِفْظًا لأنْفُسِهم وأموالِهِمْ وأعْراضِهم، فلو لم يُشْرَعِ الحَدُّ في حَقِّ من ارتكبَ الحَدَّ في الحَرَمِ، لَتعطَّلتْ حُدودُ اللَّه تعالى في حَقِّهم، وفاتَتْ هذه المصالِحُ التي لا بُدَّ منها، ولا يجوزُ الإِخْلالُ بها، ولأنَّ الجانِىَ
(١٦) في م: "من".(١٧) وأخرجه ابن جرير، في تفسير سورة آل عمران، آية رقم ٩٧. تفسير الطبري ٤/ ١٢، ١٣.(١٨) سقط من: ب.(١٩) في م: "وأقام".(٢٠) في م: "الحر".(١) سقط من: ب. نقل نظر.(٢) انظر. ما أخرجه ابن جرير، في تفسير الآية ٩٧ من سورة آل عمران. تفسير الطبري ٤/ ١٣.(٣) سورة البقرة ١٩١.
