twelve; for the owner of the whole is six, for the owner of two-thirds is four, [and for the owner of the half is three] (43), and for the owner of the third is two parts. According to the opinion of Abu Thawr, the owner of the whole gets the third, and the remainder is withheld [until it becomes clear] (44).
1937 - Issue: He said: (If the mount is in the possession of someone other than them, and he confessed that he does not own it, and that it belongs to one of them but he does not know who it is specifically, lots are drawn (1) between them, and whomever the lot falls upon against his companion shall take an oath, and it shall be delivered to him.)
Its entirety is that when two men claim an asset in the possession of someone else, and neither has evidence, and he denies them both, then the statement is that of the possessor when supported by his oath, without any disagreement that we know of (2). If he confesses that he does not own it and says: "I do not know its owner," or says: "It belongs to one of you, but I do not know which one specifically," then lots are drawn (3) between them. Whoever wins the lot against his companion shall swear an oath that it is his, and it shall be delivered to him, because of what Abu Hurayra narrated, that two men claimed an asset, and neither of them had evidence, so the Prophet—may Allah bless him and grant him peace—ordered them to draw lots regarding the oath, whether they liked it or disliked it. Narrated by Abu Dawud (4). This is because they are equal in the claim, and neither of them has evidence or possession, and the lot distinguishes when there is equality, just as if he were to emancipate slaves when he had no wealth other than them during his terminal illness. As for if one of them has evidence, judgment is passed for him (5) regarding it, without any disagreement that we know of. If each one of them has evidence, then there are two narrations regarding it, which Abu al-Khattab mentioned; one of them is that both pieces of evidence are dropped, and the two claimants draw lots for the oath, just as if there were no evidence. This is what the Qadi mentioned, and it is the apparent meaning of the words of al-Khiraqi, because he
(43) Omitted from: the original (al-asl). (44) Omitted from: the original (al-asl), A. (1) In A: "uqri'a" (passive verb). (2) Omitted from: the original (al-asl), A, B. (3) In M: "uqri'a". (4) In: Chapter of two men claiming something when neither has evidence, from the Book of Judiciary. Sunan Abi Dawud 2/279. It was also reported by Ibn Majah in: Chapter of two men claiming a commodity when neither has evidence, and the Chapter of Judging by Lots, from the Book of Rulings. Sunan Ibn Majah 2/780, 786. And by Imam Ahmad in: al-Musnad 2/489, 524. (5) Omitted from: B, M.
عشرَ، لصاحِبِ الكُلِّ سِتَّةٌ، ولصَاحِب الثُّلثَيْن أربعةٌ، [ولصاحِبِ النِّصْفِ ثلاثةٌ] (٤٣)، ولصاحِبِ الثُّلثِ سَهْمَان. وعلى قَوْلِ أَبى ثَوْرٍ، لصاحِبِ الكُلِّ الثُّلثُ، ويُوقَفُ البَاقِى [حتّى يتَبيَّنَ] (٤٤).
١٩٣٧ - مسألة؛ قال: (وَلَوْ كَانَتِ الدَّابَّةُ فِى يَدِ غَيْرِهِمَا، وَاعْتَرَف أَنَّهُ لَا يَمْلِكهَا، وَأَنَّهَا لِأَحَدِهِمَا لَا يَعْرِفُه عَيْنًا، قُرِعَ (١) بَيْنَهُمَا، فَمَنْ قَرَعَ صَاحِبَهُ، حَلَفَ، وَسُلِّمَتْ إِلَيْهِ)
وجملتُه أَنَّ الرَّجُلَيْن إِذَا تَدَاعَيا عَيْنًا فى يَد غيْرِهما، ولا بَيِّنَةٌ لَهما، فأنْكَرَهما، فالقَوْلُ قَوْلُه مع يَمِينِه، بغيْرِ خِلَافٍ نَعْلَمُه (٢). وإِنْ اعْتَرَفَ أنَّه لا يَمْلِكُها، وقال: لا أَعْرِفُ صَاحِبَها. أو قال: هى لأَحَدِكُما، لا أعْرِفُه عَيْنًا. قُرِعَ (٣) بينهما، فمَنْ قرَعَ صَاحِبَه، حَلَفَ أَنَّها له، وسُلِّمَتْ إليه؛ لما رَوَى أبو هُرَيْرَة، أَنَّ رَجُلَيْن تَدَاعَيا عَيْنًا، لم تكُنْ لوَاحِدٍ منهُما بَيِّنَةٌ، فأمَرَهُما النَّبِىُّ -صلى اللَّه عليه وسلم- أَنْ يَسْتَهِمَا على اليَمِين، أحَبَّا أم كَرِهَا. رَوَاه أبو دَاود (٤). ولأنَّهما تَسَاوَيا فى الدَّعْوَى، ولا بَيِّنَةَ لوَاحِدٍ منهما ولا يدٌ، والقُرْعةُ تُمَيِّزُ عنَد التَّسَاوِى، كما لو أعَتْقَ عَبِيدًا لا مالَ له غيرُهم، فى مَرَضِ مَوْتِه. وأمَّا إِنْ كانت لأحَدِهما بَيِّنَةٌ، حُكِمَ له (٥) بها، بغيْر خِلافٍ نَعْلَمُه. وإِنْ كانَتْ لكُل وَاحِدٍ منهما بَيِّنَةٌ، ففِيه رِوَايَتَان، ذكَرَهُما أبو الخَطَّاب؛ إحْدَاهما، تَسْقُطُ البَيِّنَتَان، ويَقْتَرِعُ المُدَّعِيَان على اليَمِينِ، كما لو لم تَكُنْ بَيِّنَةٌ. وهذا الذى ذَكَرَه القاضى. وهو ظاهِرُ كلامِ الخِرَقِىُّ؛ لأنَّه
(٤٣) سقط من: الأصل.(٤٤) سقط من: الأصل، أ.(١) فى أ: "أقرع".(٢) سقط من: الأصل، أ، ب.(٣) فى م: "أقرع".(٤) فى: باب الرجلين يدعيان شيئا وليست بيهما بينة، من كتاب الأقضية. سنن أبى داود ٢/ ٢٧٩.كما أخرجه ابن ماجه، فى: باب الرجلان يدعيان السلعة وليس بيهما بينة، وباب القضاء بالقرعة، من كتاب الأحكام. سنن ابن ماجه ٢/ ٧٨٠، ٧٨٦. والإمام أحمد، فى: المسند ٢/ ٤٨٩، ٥٢٤.(٥) سقط من: ب، م.
