Dalīl al-Ṭālib - Marʿi al-Karmi - (317)

Book ¹: Taʿzīr (Discretionary Punishments)
Introduction

Taʿzīr is required for every act of disobedience that carries neither a ḥadd penalty nor an expiation.

Because it belongs to the rights of Allah Most High, its enforcement normally does not depend on a formal complaint—except when a child reviles his parent; in that case no taʿzīr is carried out unless the parent demands it.² Likewise, a parent is not subjected to taʿzīr for offenses against the rights of his child.

The number of lashes in taʿzīr must not exceed ten strokes³, except when a man has intercourse with a slave woman in whom another owns a share; then he is punished with one hundred lashes minus one. If he drinks an intoxicant during the daytime in Ramadan, he receives an additional twenty lashes along with the prescribed ḥadd.

There is no objection to blackening the face of the person who deserves taʿzīr and publicly announcing his offense, but shaving his beard or confiscating his wealth is unlawful.

1 In manuscripts M and N the reading is “bab”. 2 In manuscript A it reads “wa la yuʿazzar” with the prefixed conjunction wa. 3 Shaykh al-Islam (Ibn Taymiyya) states in al-Ikhtiyarat: “If the purpose is to remove corruption and this cannot be achieved except by execution, the offender is to be executed. Thus, whoever repeatedly commits the same type of corruption, is not deterred by the prescribed hadd penalties, and persists in wrongdoing is like an assailant who can only be repelled by being killed; therefore he is put to death.” Hawashi al-Iqnaʿ, 2/1064.

كتاب التعزير مدخل ... كتاب١ التعزير يجب في كل معصية لا حد فيها ولا كفارة. وهو من حقوق الله تعالى لا يحتاج في إقامته إلى مطالبة إلا إذا شتم الولد والده فلا يعزر٢ إلا بمطالبة والده. ولا يعزر: الوالد بحقوق ولده. ولا يزاد في جلد التعزير على عشرة أسواط٣ إلا إذا وطئ أمة له فيها شرك: فيعزر بمائة سوط إلا سوطا وإذا شرب مسكرا نهار رمضان: فيعزر بعشرين مع الحد. ولا بأس: بتسويد وجه من يستحق التعزير والمناداة عليه بذنبه. ويحرم حلق لحيته وأخذ ماله.

١ في "م" و "ن" "باب". ٢ في "أ" "ولا يعزر" بالواو. ٣ قال شيخ الإسلام في الاختيارات: إذا كان المقصود دفع الفساد ولم يندفع إلا بالقتل, قتل وحينئذ فمن تكرر منه جنس الفساد ولم يرتدع بالحدود المقدرة بل استمر على الفساد فهو كالصائل الذي لا يندفع إلا بالقتل فيقتل. حواشي الإقناع "٢/١٠٦٤".