Is corporal punishment allowed and applicable according to Sharī`ah?
Question:
Is corporal punishment allowed and applicable according to Sharī`ah?
Answer:
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salÄmu ‘alaykum wa-rahmatullÄhi wa-barakÄtuh.
Corporal punishment refers to physical punishment inflicted on a child by an adult in authority.[1] The concept of corporal punishment has been (and still remains) a topic of debate amongst many people worldwide. In order to understand the Islamic stance on corporal punishment, we shall commence by quoting a hadīth of the Holy Prophet ﷺ:
قَالَ رَسÙول٠اللَّه٠صَلَّى الله٠عَلَيْه٠وَسَلَّمَ: «مÙرÙوا أَوْلَادَكÙمْ بÙالصَّلَاة٠وَهÙمْ أَبْنَاء٠سَبْع٠سÙÙ†Ùينَ، وَاضْرÙبÙوهÙمْ عَلَيْهَا، ÙˆÙŽÙ‡Ùمْ أَبْنَاء٠عَشْر٠وَÙَرّÙÙ‚Ùوا بَيْنَهÙمْ ÙÙÙŠ الْمَضَاجÙعÙ»
The Messenger of Allah (ï·º) said: Command your children to pray when they become seven years old, and beat them for it (prayer) when they become ten years old; and arrange their beds (to sleep) separately.[2]
In relation to this hadÄ«th and the ruling derived therefrom, `AllÄmah al-HaskafÄ« states in Al-Durr Al-MukhtÄr:
(TumurtÄshÄ« says:) "It (Prayer) is obligatory on every mukallaf person (i.e. one who is liable in SharÄ«`ah to adhere to its dictates) even though it is necessary to hit a ten year old (child) for it with a hand, not with a stick" because of the hadÄ«th "command your children to pray…" I say that fasting is similar to prayer as well as related in the chapter of Fasting of QuhustÄnī…it is (also) related in (the chapter of) Hazr (wa'l-IbÄhah) of al-IkhtiyÄr: He (the child) will be commanded to fast and pray and he will (also) be forbidden from drinking alcohol so he becomes accustomed to good and leaves evil."[3]
`AllÄmah Ibn Ä€bidÄ«n comments on the last portion of `AllÄmah HaskafÄ«'s statement as follows: "The reason for narrating these two statements (from QuhustÄnÄ« and Al-IkhtiyÄr) is to show that a child may be commanded to do all things we are commanded to do and forbidden from all things we are prohibited to do."[4]
Commenting on the nature of the hitting itself, `AllÄmah al-`AlqamÄ« states in his al-Kawkab al-MunÄ«r (as quoted by MubÄrakpÅ«rÄ« in his Tuhfat al-AhwadhÄ«): "The beating (in the hadÄ«th) refers to a beating that does not inflict severe pain where the person avoids hitting the face as well."[5]
From this, we can see that the hadÄ«th above may be a direct indication towards the general permission of applying a nominal amount of physical force against a child for disciplinary reasons. Although the addressees of this hadÄ«th are the parents[6], the general ruling may include teachers as well if permitted by the parents to do so as mentioned by `AllÄmah Ibn Ä€bidÄ«n (quoting from al-Qunyah)[7], Al-UsrÅ«shnÄ« (in his JÄmi` AhkÄm al-SighÄr)[8], and `AllÄmah Ibn Nujaym[9] (in his Al-Bahr al-RÄiq).
It goes without saying that simply because SharÄ«`ah has allowed corporal punishment to be inflicted, one may not use it to infer that every sort of beating to any extent is permissible. The fuqahÄ' and senior scholars of our times have laid down certain guidelines and rules that must be adhered to in this regard. We shall reiterate a few of those guidelines below:[10]
1) There should be a genuine need to discipline the child[11]
2) It should not lead to causing severe physical harm to the child
3) It should not result in the child holding ill feelings
4) It should not lead to the child running away
5) For a teacher, he should have permission from the child's guardian
6) The hitting should be limited to the extent needed to discipline the child and nothing more
7) The hitting should not be such that the child is unable to endure it
8) The use of sticks is prohibited (i.e. one may only use one's hands)[12]
9) The face and head must be avoided
10) One may not hit out of anger or to take revenge for something the child did
Although corporal punishment is permitted in SharÄ«`ah, it is incumbent on us to remember that this is not the ideal way of dealing with children, especially when the general attitude of the Holy Messenger of AllÄh ï·º was that of mercy and compassion towards all age groups. It is reported in JÄmi` al-TirmidhÄ« and Sunan AbÄ« DawÅ«d (with a slight variance in wording) that the Messenger of AllÄh ï·º said:
لَيْسَ Ù…Ùنَّا مَنْ لَمْ يَرْØَمْ صَغÙيرَنَا وَيَعْرÙÙÙ’ شَرَÙÙŽ كَبÙيرÙنَا
He is not one of us who does not have mercy upon our young, nor recognizes the honor of our elders.[13]
The above discussion summarizes the general view on corporal punishment in the light of Sharī`ah; however, there are a few more technicalities that we need to consider before we conclude, namely the legal aspect behind the application of such an act in accordance to local, federal, and international law.
In terms of international law, there is no such treaty or agreement that sanctions or prohibits corporal punishment at a global scale. Countries such as the US (and its individual states) also differ on the issue, especially in terms of application of corporal punishment in schools.[14] The latest bill (H.R. 5005) for ending corporal punishment in the US is yet to be received by the House or Senate[15], while 19 states still permit corporal punishment in schools[16]. On the other hand, corporal punishment has been outlawed in South Africa for quite some time even though individual schools still resort to hitting children for disciplinary purposes.[17] Chapter 2, section 10 of the South African Schools Act (no. 84) states[18]:
1) No person may administer corporal punishment at a school to a learner.
2) Any person who contravenes subsection (1) is guilty of an offence and liable on conviction to a sentence, which could be imposed for assault.
As residents of our individual countries, it is incumbent on us to follow the laws of such countries as long as they do not directly conflict with Sharī'ah. [19] This is apparent from the following command of the Holy Prophet ﷺ:
عَلَى الْمَرْء٠الْمÙسْلÙم٠السَّمْع٠وَالطَّاعَة٠ÙÙيمَا Ø£ÙŽØَبَّ وَكَرÙÙ‡ÙŽØŒ Ø¥Ùلَّا أَنْ ÙŠÙؤْمَرَ بÙمَعْصÙÙŠÙŽØ©ÙØŒ ÙÙŽØ¥Ùنْ Ø£ÙÙ…Ùرَ بÙمَعْصÙÙŠÙŽØ©ÙØŒ Ùَلَا سَمْعَ وَلَا طَاعَةَ
A Muslim must listen to and obey (the order of his leader) in things that he likes or dislikes, as long as he is not ordered to commit a sin. If he is ordered to disobey Allah, then there is no listening and no obedience. [20]
Before we continue, it is important to highlight a few points regarding our current MadÄris and DÄrul `UlÅ«ms. In the context of teachers in these institutions, it is important for us to tread carefully when dealing with situations requiring punitive action. In the past, some teachers were charged and successfully prosecuted for assaulting children. This not only involved intervention from child protection agencies, but it also defamed the name of Islamic institutions by causing attention from the media.[21] It is for these reasons that certain institutions have introduced employment contracts that bar the teacher from practicing corporal punishment. In some places such as the UK, many have lobbied cases to introduce nation-wide codes of conduct for MadÄris.[22]
It is important to take note that if a teacher is made to sign a contract outlining the terms of employment whereby the teacher is prohibited to exercise corporal punishment against a student, then the teacher will be contractually bound to fulfill such terms from the standpoint of Sharī`ah.[23] More importantly, since we are living in an era fueled by secularism where traditionalist ideas are slowly fading away, it is the job of Muslim teachers to keep the masses close to Islam and avoid anything that will avert them from it. In our modern times, many parents are looking for teachers who show kindness and love to their students and further help them reach their goals through mercy and compassion. Often a teacher has to resort to corporal punishment because he did not employ more practical ways to keep the student focused on his studies. As such, resorting to such methods may also be a sign of weakness on the part of the teacher himself.
To sum it all up, the crux of our discussion boils down to the following points:
1) According to Sharī`ah, corporal punishment is allowed to a certain extent provided it is backed by legitimate reasons and restricted to the guidelines stated before.
2) The purpose of corporal punishment is simply to discipline the child and not to infringe on his or her rights. Furthermore, the ideal way to conduct ourselves with children is to show mercy by emulating the characteristics of the Messenger of AllÄh ï·º.
3) As residents living under the protection of our individual countries, it is our duty to respect the laws of such countries and further ourselves from anything that may bring harm to ourselves and make it more difficult for us to practice our religion. As such, if the laws of one's country permits one to apply corporal punishment, then one may do so in accordance to said laws of such a country and the guidelines stipulated by Sharī`ah. On the other hand, if one's country (or state) does not permit such an act, then one should abide by the laws of the locality, lest one ends up in a situation that will force him to sacrifice other religious obligations due to one's own inability to practice self-control.
In conclusion, while the legality of corporal punishment is established in Sharī`ah, we are still bound to adhere to the general guidelines and rules set out by Islamic law and avoid any situation that may have a negative impact on us or other Muslims within our communities. All in all, one must deal with such delicate issues with wisdom and sound judgment while taking one's individual environment into account as well.
And Allah Ta’Äla Knows Best
Bilal Mohammad
Student Darul Iftaa
New Jersey, USA
Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net
[1] "Corporal Punishment", Dictionary.com, accessed on August 31, 2014
[2] AbÅ« DÄwÅ«d, 495, The Book of Prayer; TirmidhÄ«, 401, The Chapters of Prayer, with variance in wording and chain of transmission.
[3] Radd Al-MuhtÄr, v. 1 p. 350-351, H.M. Sa`Ä«d Company
[قال الØصكÙÙŠ] (Ù‡ÙÙŠÙŽ Ùَرْض٠عَيْن٠عَلَى ÙƒÙلّ٠مÙكَلَّÙÙ)... (ÙˆÙŽØ¥Ùنْ وَجَبَ ضَرْب٠ابْن٠عَشْر٠عَلَيْهَا بÙيَد٠لَا بÙخَشَبَةÙ) Ù„ÙØَدÙيث٠«مÙرÙوا أَوْلَادَكÙمْ بÙالصَّلَاة٠وَهÙمْ أَبْنَاء٠سَبْعÙØŒ وَاضْرÙبÙوهÙمْ عَلَيْهَا ÙˆÙŽÙ‡Ùمْ أَبْنَاء٠عَشْرÙ» Ù‚Ùلْت وَالصَّوْم٠كَالصَّلَاة٠عَلَى الصَّØÙÙŠØ٠كَمَا ÙÙÙŠ صَوْم٠الْقÙÙ‡ÙسْتَانÙيّ٠مَعْزÙيًّا Ù„ÙلزَّاهÙدÙيّ٠وَÙÙÙŠ Øَظْر٠الÙاخْتÙيَار٠أَنَّه٠يÙؤْمَر٠بÙالصَّوْم٠وَالصَّلَاة٠وَيÙنْهَى عَنْ Ø´Ùرْب٠الْخَمْر٠لÙيَأْلَÙÙŽ الْخَيْرَ وَيَتْرÙÙƒÙŽ الشَّرَّ
[4] Radd al-MuhtÄr, v. 1 p. 352, H.M. Sa`Ä«d Company
[5] Tuhfat al-AhwadhÄ«, v. 3 p. 727, Maktaba NazÄr MustafÄ al-BÄz
Ø¥Ùنَّمَا أَمَرَ بÙالضَّرْب٠لÙعَشْر٠لÙأَنَّه٠Øَدٌّ ÙŠÙتَØَمَّل٠ÙÙيه٠الضَّرْب٠غَالÙبًا وَالْمÙرَاد٠بÙالضَّرْب٠ضَرْبًا غَيْرَ Ù…ÙبَرّÙØ٠وَأَنْ يَتَّقÙÙŠÙŽ الْوَجْهَ ÙÙÙŠ الضَّرْبÙ
[6] Radd al-MuhtÄr, v. 4 p. 78, H.M. Sa`Ä«d Company
(قَوْلÙه٠وَالْأَب٠يÙعَزّÙر٠الÙابْنَ عَلَيْهÙ) أَيْ عَلَى تَرْك٠الصَّلَاةÙ. ÙˆÙŽÙ…ÙثْلÙهَا الصَّوْم٠كَمَا صَرَّØÙوا بÙÙ‡ÙØŒ وَتَعْلÙيل٠الْقÙنْيَة٠الْآتÙÙŠ ÙŠÙÙÙيد٠أَنَّ الْأÙمَّ كَالْأَبÙ
[7] Radd al-MuhtÄr, v. 4 p. 78, H.M. Sa`Ä«d Company
(قَوْلÙÙ‡Ù ÙˆÙŽÙÙÙŠ الْقÙنْيَة٠إلَخْ) ÙˆÙŽÙÙيهَا عَنْ الرَّوْضَةÙ: وَلَوْ أَمَرَ غَيْرَه٠بÙضَرْب٠عَبْدÙÙ‡Ù Øَلَّ Ù„ÙلْمَأْمÙور٠ضَرْبÙÙ‡ÙØŒ بÙØ®ÙلَاÙ٠الْØÙرّÙ.
قَالَ: Ùَهَذَا تَنْصÙيصٌ عَلَى عَدَم٠جَوَاز٠ضَرْب٠وَلَد٠الْآمÙر٠بÙأَمْرÙÙ‡ÙØŒ بÙØ®ÙلَاÙ٠الْمÙعَلّÙÙ…ÙØ› Ù„Ùأَنَّ الْمَأْمÙورَ يَضْرÙبÙÙ‡Ù Ù†Ùيَابَةً عَنْ الْأَب٠لÙمَصْلَØَة٠وَالْمÙعَلّÙÙ…ÙŽ يَضْرÙبÙه٠بÙØÙكْم٠الْمÙلْك٠بÙتَمْلÙيك٠أَبÙيه٠لÙمَصْلَØَة٠الْوَلَد٠اهـ وَهَذَا إذَا لَمْ ÙŠÙŽÙƒÙنْ الضَّرْب٠ÙَاØÙشًا كَمَا يَأْتÙÙŠ ÙÙÙŠ الْمَتْن٠قَرÙيبًا
[8] JÄmi` AhkÄm al-SighÄr, v. 2 p. 167, DÄr al-FadÄ«lah
والأب أو الوصي إذا سلم الصغير إلي معلم ليعلمه القرآن، أو عملا آخر، Ùضربه المعلم للتعليم، إن ضربه بإذن الأب Øيث Øيث يضرب مثلما يضرب للتعليم Ùلا ضمان علي الأب والوصي، ولا علي المعلم.
[9] Al-Bahr al-RÄiq, v. 8 p. 344, H.M. Sa`Ä«d Company
Ù‚ÙلْتÙ: Ù„ÙÙ…ÙØَمَّد٠إنْ لَمْ ÙŠÙŽÙƒÙنْ الْأَب٠قَالَ Ù„ÙŽÙ‡Ù ÙÙÙŠ أَمْر٠الضَّرْب٠شَيْئًا قَالَ يَضْمَن٠الْمÙعَلّÙÙ…Ù ÙˆÙŽÙÙÙŠ رÙوَايَة٠ÙÙÙŠ بَعْض٠النّÙسَخ٠إنَّ ضَرْبَ الصَّغÙير٠إنَّمَا ÙŠÙضْمَن٠عَلَى قَوْل٠أَبÙÙŠ ØÙŽÙ†ÙÙŠÙÙŽØ©ÙŽ إذَا كَانَ Ù„ÙلتَّأْدÙيب٠أَمَّا إذَا ضَرَبَه٠لÙتَعْلÙيم٠الْقÙرْآن٠لَا يَضْمَن٠كَالْمÙعَلّÙÙ…ÙØŒ ÙÙŽØ¥Ùذًا لَا Ùَرْقَ بَيْنَ ضَرْب٠الْمÙعَلّÙم٠بÙØ¥Ùذْن٠الْأَب٠وَبَيْنَ ضَرْب٠الْأَب٠إذَا كَانَ Ù„ÙلتَّعْلÙيمÙ...ÙˆÙŽÙÙÙŠ ÙƒÙتَاب٠الْعÙÙ„ÙŽÙ„Ù Ù„Ùلزَّوْج٠أَنْ يَضْرÙبَ امْرَأَتَه٠عَلَى تَرْك٠الصَّلَاة٠وَلÙلْأَب٠أَنْ يَضْرÙبَ ابْنَه٠عَلَى تَرْك٠الصَّلَاة٠وَذَكَرَ مَسْأَلَةَ الْمÙعَلّÙم٠إذَا ضَرَبَ الصَّغÙيرَ بÙØ¥Ùذْن٠الْأَب٠عَلَى الÙاتّÙÙَاق٠قَالَ Ù†ÙŽØْوَ مَا ذَكَرْنَا قَالَ Ù…ÙØَمَّدٌ ثَمَّةَ وَهَذَا عÙنْدَنَا.
[10] FatÄwÄ MahmÅ«diyyah, v. 14 p. 126-129, DÄrul IftÄ JÄmi`ah FÄrÅ«qiyyah;
ImdÄdul AhkÄm, v. 4 p. 425, Maktabah DÄrul `Uloom Karachi;
FatÄwÄ HaqqÄniyyah, v. 2 p. 117, JÄmi`ah DÄrul `Uloom HaqqÄniyyah;
FatÄwÄ Mufti MahmÅ«d, v. 11 p. 40-41
[11] Radd al-MuhtÄr, v. 4 p. 78, H.M. Sa`Ä«d Company
(قَوْلÙÙ‡Ù ÙˆÙŽÙÙÙŠ الْقÙنْيَة٠إلَخْ) ÙˆÙŽÙÙيهَا عَنْ الرَّوْضَةÙ: وَلَوْ أَمَرَ غَيْرَه٠بÙضَرْب٠عَبْدÙÙ‡Ù Øَلَّ Ù„ÙلْمَأْمÙور٠ضَرْبÙÙ‡ÙØŒ بÙØ®ÙلَاÙ٠الْØÙرّÙ.
قَالَ: Ùَهَذَا تَنْصÙيصٌ عَلَى عَدَم٠جَوَاز٠ضَرْب٠وَلَد٠الْآمÙر٠بÙأَمْرÙÙ‡ÙØŒ بÙØ®ÙلَاÙ٠الْمÙعَلّÙÙ…ÙØ› Ù„Ùأَنَّ الْمَأْمÙورَ يَضْرÙبÙÙ‡Ù Ù†Ùيَابَةً عَنْ الْأَب٠لÙمَصْلَØَة٠وَالْمÙعَلّÙÙ…ÙŽ يَضْرÙبÙه٠بÙØÙكْم٠الْمÙلْك٠بÙتَمْلÙيك٠أَبÙيه٠لÙمَصْلَØَة٠الْوَلَد٠اهـ وَهَذَا إذَا لَمْ ÙŠÙŽÙƒÙنْ الضَّرْب٠ÙَاØÙشًا كَمَا يَأْتÙÙŠ ÙÙÙŠ الْمَتْن٠قَرÙيبًا
[12] Radd al-MuhtÄr, v. 1 p. 352, H.M Sa`Ä«d Company
(قَوْلÙÙ‡Ù: لَا بÙخَشَبَةÙ) أَيْ عَصًا، ÙˆÙŽÙ…Ùقْتَضَى قَوْلÙه٠بÙيَد٠أَنْ ÙŠÙرَادَ بÙالْخَشَبَة٠مَا Ù‡ÙÙˆÙŽ الْأَعَمّ٠مÙنْهَا ÙˆÙŽÙ…Ùنْ السَّوْط٠أَÙَادَه٠ط.
(قَوْلÙÙ‡Ù: Ù„ÙØَدÙيث٠إلَخْ) اسْتÙدْلَالٌ عَلَى الضَّرْب٠الْمÙطْلَقÙØŒ وَأَمَّا كَوْنÙه٠لَا بÙخَشَبَة٠ÙÙŽÙ„Ùأَنَّ الضَّرْبَ بÙهَا وَرَدَ ÙÙÙŠ جÙنَايَة٠الْمÙكَلَّÙÙ. اهـ.
[13] TirmidhÄ«, 1920, Chapter regarding mercy with youngsters; AbÅ« DÄwÅ«d, 4943, Chapter regarding mercy
[14] "USA", End Corporal Punishment, accessed on August 31, 2014, www.endcorporalpunishment.org/pages/progress/reports/usa....
"U.S.: Corporal Punishment and Paddling Statistics by State and Race", StopHitting.com, accessed on August 31, 2014
[15] "H.R. 5005", GovTrack, accessed on September 01, 2014, www.govtrack.us/congress/bills/113/hr5005
[16] Adwar, Corey, "These Are The 19 States That Still Let Public Schools Hit Kids", Business Insider, accessed on September 01, 2014, www.businessinsider.com/19-states-still-allow-corporal-pu...
[17] "Corporal punishment reflects society", News24, accessed on September 01, 2014, www.news24.com/SouthAfrica/News/Corporal-punishment-refle...
[18] "South African Schools Act, 1996", Acts Online, accessed on September 01, 2014, www.acts.co.za/south-african-schools-act-1996/index.html?...
[19] Aap Ke Masaail Aur Unka Hal, v. 8, pg. 165, Maktabah Ludhanwiyyah;
Fatawa Mahmudiyyah, vol. 4, pg. 570, Darul Iftaa Jami'ah Faruqiyyah;
Ibid., vol. 23, pg. 478;
Ibid., vol. 10, pg. 448;
Ahsanul Fatawa, vol. 8, pg. 217, H.M. Saeed Company;
يَا أَيّÙهَا الَّذÙينَ آمَنÙوا Ø£ÙŽØ·ÙيعÙوا اللَّهَ ÙˆÙŽØ£ÙŽØ·ÙيعÙوا الرَّسÙولَ ÙˆÙŽØ£ÙولÙÙŠ الْأَمْر٠مÙنْكÙمْ ÙÙŽØ¥Ùنْ تَنَازَعْتÙمْ ÙÙÙŠ شَيْء٠ÙَرÙدّÙوه٠إÙÙ„ÙŽÙ‰ اللَّه٠وَالرَّسÙول٠إÙنْ ÙƒÙنْتÙمْ تÙؤْمÙÙ†Ùونَ بÙاللَّه٠وَالْيَوْم٠الْآخÙر٠ذَلÙÙƒÙŽ خَيْرٌ ÙˆÙŽØ£ÙŽØْسَن٠تَأْوÙيلًا
Ùˆ قال ابن خويزمنداد: Ùˆ أما طاعة السلطان تجب Ùيما كان لله Ùيه طاعة، Ùˆ لا تجب Ùيما كان لله Ùيه معصية
(الجامع لأØكام القرآن، ج ٣، ص ٢٢٩، دار الØديث)Ø›
مطلب تجب طاعة الإمام Ùيما ليس بمعصية
قال ÙÙŠ الظهيرية: وهو تأويل ما روي عن أبي يوس٠ومØمد Ùإنهما Ùعلا ذلك لأن هارون أمرهما أن يكبرا بتكبير جده ÙÙعلا ذلك امتثالا له لا مذهبا واعتقادا قال ÙÙŠ المعراج لأن طاعة الإمام Ùيما ليس بمعصية واجبة اه
(رد المØتار علي الدر المختار، ج ٢، ص ١٧٢، ايج ايم سعيد كمبني)Ø›
وتجب طاعة الإمام عادلا كان أو جائرا إذا لم يخال٠الشرع
(رد المØتار علي الدر المختار، ج ٤، ص ٢٦٣)Ø›
مطلب ÙÙŠ وجوب طاعة الإمام (قوله: اÙترض عليه إجابته) والأصل Ùيه قوله تعالى
وأولي الأمر منكموقال - صلى الله عليه وسلم - «اسمعوا وأطيعوا ولو أمر عليكم عبد Øبشي أجدع» وروي «مجدع» وعن ابن عمر أنه - عليه الصلاة والسلام - قال «عليكم بالسمع والطاعة لكل من يؤمر عليكم ما لم يأمركم بمنكر» ÙÙÙŠ المنكر لا سمع ولا طاعة
(رد المØتار علي الدر المختار، ج ٤، ص ٢٦٥)
[20] Sahih Muslim, 1839, The Book on Governance
[21] "Reform call as madrassa teacher guilty of child cruelty", BBC News, accessed on September 04, 2014, www.bbc.com/news/uk-england-lancashire-19519444;
Pintu, Sharifuzzaman, Madrasa student chained for misbehaviour", Khabar South Asia, accessed on September 04, 2014, khabarsouthasia.com/en_GB/articles/apwi/articles/features...
[22] Wintour, Patrick, "Code of conduct drawn up for UK madrasas", The Guardian, accessed on September 04, 2014, www.theguardian.com/politics/2014/may/18/code-of-conduct-...
[23] المادة ٤٥٥: تكون المنÙعة معلومة ÙÙŠ استيجار اهل الصنعة بببيان العمل يعني بتعيين ما يعمل الأجير أو تعيين كيÙية عمله
[قال الأتاسي] يعني أن معلومية المنÙعة ÙÙŠ استيجار اهل الصنعة إنما تكون ببيان العمل بيانا يرÙع الجهالة المؤدية الي المنازعة
(Ø´Ø±Ø Ø§Ù„Ù…Ø¬Ù„Ø©ØŒ ج Ù¢ ص ٥٣٢-٥٣٨، مكتبة رشيدية)
[قال الØصكÙÙŠ](ÙˆÙŽ) ÙŠÙعْلَم٠النَّÙْع٠أَيْضًا بÙبَيَان٠(الْعَمَل٠كَالصّÙيَاغَة٠وَالصّÙبْغ٠وَالْخÙيَاطَةÙ)
(رد المØتار علي الدر المختار، ج Ù¦ ص Ù©ØŒ ايج ايم سعيد كمبني)
والأجير الخاص من يتقبل العمل من واØد ØŒ وإنما يعر٠استØقاق الأجر بالعمل على العبارة الأولى بإيقاع العقد على العمل كما لو استأجر خياطا ليخيط له هذا الثوب بدرهم أو استأجر قصارا ليقصر له هذا الثوب بدرهم ØŒ وإنما يعر٠استØقاق الأجر بتسليم النÙس وبمضي المدة بإيقاع العقد على المدة.
(الÙتاوى الهندية، ج Ù¤ ص Ù¥Ù Ù ØŒ مكتبه رشيديه)
ÙƒÙلّ٠مَا كَانَ Ù…Ùنْ تَوَابÙع٠الْعَمَل٠ÙÙÙŠ الْإÙجَارَة٠الْوَاقÙعَة٠عَلَى الْعَمَل٠, وَلَمْ ÙŠÙشْتَرَطْ عَلَى الْأَجÙير٠يÙعْتَبَر٠ÙÙيه٠عÙرْÙ٠الْبَلَد٠الَّذÙÙŠ عÙÙ‚Ùدَتْ ÙÙيه٠الْإÙجَارَة٠, وَالْمَادَّتَان٠٥٥٤ Ùˆ ٥٧٥ Ù…ÙتَÙَرّÙعَتَان٠عَنْ Ù‡ÙŽØ°Ùه٠الْمَادَّة٠(اÙنْظÙرْ الْمَادَّةَ ٣٧).
[قال علي Øيدر] وَقَدْ قَالÙوا ÙÙÙŠ تَوَابÙع٠الْعÙÙ‚Ùود٠الَّتÙÙŠ لَا Ø°Ùكْرَ Ù„ÙلشّÙرÙوط٠ÙÙيهَا إنَّهَا تÙØْمَل٠عَلَى عَادَة٠كÙلّ٠بَلَد٠كَالسّÙلْك٠عَلَى الْخَيَّاط٠وَالدَّقÙيق٠الَّذÙÙŠ ÙŠÙصْلÙØ٠الْØَائÙك٠بÙه٠الثَّوْبَ عَلَى رَدّ٠الثَّوْب٠وَإÙدْخَال٠الْØÙنْطَة٠الْمَنْزÙÙ„ÙŽ عَلَى الْمَكَّارÙÙŠ بÙØ®ÙلَاÙ٠الصّÙعÙود٠بÙهَا إلَى الْغÙرْÙَة٠أَوْ السَّطْØ٠وَالْإÙكَاÙ٠عَلَى رَبّ٠الدَّابَّة٠وَالْØÙبَال٠وَالْجَوَالÙق٠عَلَى مَا تَعَارَÙÙوه٠(رَدّ٠الْمÙØْتَارÙ)
درر الØكام Ø´Ø±Ø Ù…Ø¬Ù„Ø© الأØكام، ج Ù¡ ص ٦٠٢، دار الكتب العلمية
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