anything while it is in the possession of the borrower, then the liability rests with the borrower, whether it destroyed something belonging to its owner or to someone else; because liability for it is incurred through possession (yad), and the possession belongs to the borrower. If the beast is in the possession of the shepherd, and it destroys crops, then the liability is on the shepherd, not its owner; because the destruction of crops by it during the day is not subject to liability unless possession of it is established, and the possession belongs to the shepherd, not the owner, so the liability is upon him, like the borrower. If the crops belong to the owner [of the beast], then if it was at night, he is also liable; because the liability of possession is stronger, evidenced by the fact that he is liable for it at night and during the day alike.
Section: If two witnesses testify to usurpation (ghasb), and one of them testifies that he usurped it on Thursday, while another testifies that he usurped it on Friday, the evidence is not complete, and he [the claimant] may swear an oath alongside one of them. If one of them testifies that he confessed to the usurpation on Thursday, and the other testifies that he confessed to its usurpation (51) on Friday, [the evidence is established; because the confession, even if it differs, refers to one single matter. If he testified that he confessed that he usurped it on Thursday, and the other testified that he [confessed that he] (52) usurped it on Friday] (53), the evidence is also not established. If one person testifies for him and he swears an oath alongside him, the usurpation is established. If the usurper had sworn [that he did not usurp it, by divorce] (54), we would not trigger his divorce; because the witness and the oath constitute evidence in matters of property, not in matters of divorce. And Allah knows best.
(51) In B and M: "some of it." (52) Omitted from: M. (53) Omitted from: The original. A scribal oversight. (54) In M: "by divorce that he did not usurp it."
شيئا وهى في يَدِ المُسْتَعِيرِ، فضَمَانُه على المُسْتَعِيرِ، سواءٌ أتْلَفَتْ شيئا لِمَالِكِها أو لغيرِه؛ لأنَّ ضَمَانَهُ يَجِبُ باليَدِ، واليَدُ لِلْمُسْتَعِيرِ. وإن كانت البَهِيمَةُ في يَدِ الرّاعِى، فأَتْلَفَتْ زَرْعًا، فالضَّمَانُ على الرَّاعِى دُونَ صَاحِبِها؛ لأنَّ إتْلَافَها لِلزَّرْعِ في النَّهارِ لا يُضْمَنُ إلَّا بِثُبُوتِ اليَدِ عليها، واليَدُ لِلرَّاعِي دون المالِكِ، فكان الضَّمَانُ عليه، كالمُسْتَعِيرِ. وإن كان الزَّرْعُ لِلْمَالِكِ، فإن كان لَيْلًا ضَمِنَ أيضًا؛ لأنَّ ضَمَانَ اليَدِ أقْوَى، بِدَلِيلِ أنَّه يَضْمَنُ به في اللَّيْلِ والنَّهَارِ جميعا.
فصل: إذا شَهِدَ بالغَصْبِ شَاهِدَانِ، فشَهِدَ أحَدُهُما أنَّه غَصَبَهُ يومَ الخَمِيسِ، وشَهِدَ آخَرُ أنَّه غَصَبَهُ يومَ الجُمُعَةِ، لم تَتِمَّ البَيِّنَةُ، وله أن يَحْلِفَ مع أحَدِهِما. وإن شَهِدَ أحَدُهُما أنَّه أقَرَّ بالغَصْبِ يومَ الخَمِيسِ، وشَهِدَ الآخَرُ أنَّه أقَرَّ بِغَصْبِهِ (٥١) يومَ الجُمُعةِ، [ثَبَتَتِ البَيِّنَةُ؛ لأنَّ الإِقْرَارَ وإن اخْتَلَفَ رَجَعَ إلى أَمْرٍ واحدٍ. وإن شَهِدَ أنَّه أقَرَّ أنَّه غَصَبَهُ يوم الخَمِيسِ، وشَهِدَ الآخَرُ أنَّه [أقَرَّ أنَّه] (٥٢) غَصَبَهُ يوم الجُمُعةِ] (٥٣)، لم تَثْبُتِ البَيِّنَةُ أيضًا. وإن شَهِدَ له واحِدٌ، وحَلَفَ معه، ثَبَتَ الغَصْبُ، فلو كان الغاصِبُ حَلَفَ [أنَّه لم يَغْصِبْهُ بالطَّلاقِ] (٥٤) لم نُوقِعْ طَلَاقَهُ؛ لأنَّ الشَّاهِدَ واليَمِينَ بَيِّنَةٌ في المالِ، لا في الطَّلَاقِ. واللهُ أعلمُ.
(٥١) في ب، م: "بعضه".(٥٢) سقط من: م.(٥٣) سقط من: الأصل. نقلة نظر.(٥٤) في م: "بالطلاق أنه لم يغصبه".