Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (2/491)

injuries the Messenger of Allah ﷺ declared to entail no liability. Another view is that compensation for damage he causes to property is paid from his own wealth, while compensation for bodily injuries is borne by his kin group responsible for blood money—if the amount is one-third or more—just as in cases of accidental injury. A third view is that no compensation is due for damage he causes to property, while compensation for bodily injuries is borne by that kin group if it reaches one-third. His legal status in this respect is the same as that of an insane person deprived of reason.

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The person who forcibly seized the property owes its owner the following: he must return the very property itself if it still exists, or its value on the day of seizure if it has been lost. An exception applies to goods measured by volume or weight, and goods counted individually whose units do not differ, such as eggs, walnuts and the like: he must return their equivalent.

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A change in market prices does not justify compensation in place of the seized property, but diminution and defects do, even if they do not ruin it, whether caused by a natural occurrence, by the person who seized it, or by someone else. However, according to Ibn al-Qāsim, if the damage results from a natural occurrence, the owner may only take the property back in its diminished condition or hold the person who seized it liable for its value on the day of seizure. It may be inferred from Sahnūn’s position that the owner may take it back and also hold that person liable for the value of the defect, assessed as of the day of seizure.

If the damage was caused by the person who seized it, then, according to Ibn al-Qāsim, the owner may either hold him liable for its value on the day of seizure, or waive the rules governing forcible seizure and take the property back together with compensation for the diminution caused by his damage, assessed as of the day of seizure. Sahnūn said that the owner may either hold him liable for its value on the day of seizure or take it back. Ashhab held that the owner has the choice of holding him liable for its value

جعل رسول الله ﷺ جرحها جبارا. وقيل إن ما أصابه من الأموال في ماله وما أصابه من الدماء حملته العاقلة - إن كان الثلث فصاعدا كالخطأ - سواء. وقيل إن ما أصابه من الأموال هدر، وما أصابه من الدماء حملته العاقلة - إن بلغ الثلث وحكم هذا حكم المجنون المغلوب على عقله. فصل والذي يجب على الغاصب بحق المغصوب منه: أن يرد إليه ماله بعينه إن كان قائما، أو قيمته يوم الغصب إن كان فائتا، إلا في المكيل والموزون والمعدود الذي لا يختلف أعيان عدده كالبيض والجوز وما أشبه ذلك، فإنه يرد مثله. فصل ولا يفيت الشيء المغصوب حوالة الأسواق ويفيته النقصان والعيوب وإن لم تكن مفسدة كانت بأمر من السماء أو بجناية الغاصب أو جناية غيره، غير أنها إن كانت بأمر من السماء، لم يكن للمغصوب منه إلا أن يأخذه ناقصا، أو يضمنه قيمته يوم الغصب عند ابن القاسم؛ ويتخرج على مذهب سحنون أنه يأخذه ويضمن الغاصب قيمة العيب يوم الغصب؛ وإن كانت بجناية الغاصب فالمغصوب منه مخير بين أن يضمنه القيمة يوم الغصب أو يسقط عنه حكم الغصب فيأخذه وما نقصته جنايته يوم الغصب عند ابن القاسم، وقال سحنون: إنه مخير بين أن يضمنه القيمة يوم الغصب أو يأخذه. وذهب أشهب إلى أنه مخير بين أن يضمنه القيمة