The Book of Mis-Appropriation (ghasb)
Mis-appropriation (ghasb) means the taking or using of the property of another by force, i.e. without the other's permission. Firstly, this is forbidden. Secondly, it renders the mis-appropriator (ghasib) liable, so that if the property is damaged or destroyed while in the control of that misappropriator he is liable for it whether the loss or damage was his fault or not. Whatever use one makes of mis-appropriated property is forbidden. Wuzu taken with mis-appropriated water and prayer in mis-appropriated clothes or in a mis-appropriated place is void.
At this point, it must be known that in the same way mis-appropriation results in liability, so destruction causes liability. Meaning, for example, that if a person smashes someone else's window, he is liable for it. Causing likewise, produces liability. Causing here means that if someone does not do any direct damage, like smashing a window, but does something that causes damage, he is liable. If a man, for example, leaves a thing like the skin of some fruits on a public walk-way and a person slips on it and as a consequence suffers dam age, that man is responsible for the damage suffered by the person who slipped.
The Book of Right of Preference (shaf'ih)
Shaf'ih means the right of precedence of one partner to buy the share of the other. If two people are legitimate partners according to the Shari'ah and one of them wants to sell his share, the other partner, if he wants to buy that share for the same terms and price for which others wish to purchase it, has the right of precedence.
The Book of Enlivening the Dead (ihiya al'muwt)
This book concerns wasteland, i.e. land that is dead or barren, that by the absence of buildings or farming and suchlike is lifeless. The Holy Prophet told us: "Whoever enlivens a dead land owns it." This issue has many facets and these, in jurisprudence, are discussed at length.
The Book of Finds
In this book are discussed the laws of finding things the owners of which are not known. The find is either an animal or other than an animal. If it is an animal and such as will not be harmed if left alone, the finder has no right to take it into his control. If the animal might be harmed if left alone, however, like a sheep in the middle of the desert, the finder can take it into his control, but he must search for its owner. If the owner is found, the animal must be returned to him, and if the owner is not found, with the permission of the Hakim Shari'ah, the animal must be given to the poor.
If the find is not an animal, and its value is less than that of 2.32 grams [8] of minted silver, the finder can keep it for himself, but if it is more he must search for the owner for one year (unless, like fruit, it cannot be kept for a year). If the owner is not found, and if the find was not made in the sacred area of Mecca, the finder has the option of doing any of three things. Either he can use it for himself with the intention that if the owner is discovered, he will repay the find itself or its value to the owner, or give it as charity with the same intention, or he can keep it in the hope that the owner will be found.
If the find has no special signs the search for the owner is not necessary and the finder has the same three options from the time of the find.
The Book of Inheritance.
We know that in Islam there are laws of inheritance. Inheritance in Islam is not a matter of choice. In Islam, a person has no right to specify a certain sum for a certain heir, or, for example, to leave all his wealth to a certain heir. After a person's death, his wealth (apart from "his" third which he can stipulate in a will to be disposed of however he likes) is divided and shared amongst the heirs in accordance to the relevant laws.
The heirs in the view of Islam form different ranks. By the existence of one of the members of the first rank, the inheritance does not reach to the second, and the third rank only inherits if there is no one from the first and second ranks to inherit.
The first rank consists of the deceased's parents and sons and daughters and, if the sons and daughters have died, the grandchildren.
The second rank is the deceased's four grandparents and brothers and sisters and, if the brothers and sisters have themselves passed away, their children.
The third rank is the deceased's uncles and aunts and their children.
Until here, of course, we have spoken only about inheritance of kin. There is other inheritance as well, the inheritance of husband and wife, and they inherit their share one from the other before the inheritance of any of the three ranks. About what is the share of each of the members of the ranks and of the husband and wife, however, is too detailed a subject to go into here.
The Book of Arbitration (qaza)
The issues of arbitration, i.e. the settling in court of differences and disputes, are so many that we cannot even summarise them. Briefly, we can say that the system of arbitration in Islam is a special system. The justice of the arbitrator (qazi) is subject to extraordinary attention in Islam. So much precision has been given to the knowledgeable personality of the arbitrator that he has to be a mujtahid and an expert on Islamic rights. About his moral and ethical competence, endless diligence has been introduced. He must be free from all types of sin, even those that do not directly affect his work. In no way does he have any right to accept payment from either of the two parties, even after the arbitration. His expenses are to be liberally reimbursed from the public treasury. The position of the judge is to be so respected that the parties of the case to be arbitrated, whoever they may be (even a caliph, as the history of Amir ul-Muminin, Ali, so clearly shows), must both present themselves before the judge with perfect respect for his position and in no way expect or demand partiality. Confession, testimonial and, in some cases, oaths play an important role in the Islamic arbitration system.
The Book of Testimony
This book is connected to the Book of Arbitration in the same way that the Book of Confession is. If a person claims something, the other party either admits it or denies it. If he admits it, this is sufficient for the claim of the claimant to be proved and for the arbitrator to reach his verdict. If he denies it, the claimant is bound to produce testimony, and if he produces the testimony and it meets the conditions stipulated in the Shari'ah, his claim is proved. The denier is not bound to produce testimony .
In certain circumstances, the denier is bound to swear an oath, and if he swears an oath his prosecution is to go no further. In jurisprudence, it is said, "Testimony upon the claimant, and an oath upon whoever denies it." The issues of arbitration are so many that books have been written solely on this subject that are as voluminous as some of the great books written on all the subjects of jurisprudence.
The Book of Punishments (hudud and t'azirat)
This book is about Islamic punishments in the same way that the previous two books were about Islamic arbitration. Some of the systems of punishment have been precisely defined and determined in Islam, and these are to be performed in the same way regardless of the conditions and any other factors. These types of punishments are called hudud. There are a few punishments, however, that the Shari'ah considers to depend on the view of the Hakim [9], who, by taking into consideration the causes and conditions of the crime and any motivating factors or factors that make the crime more serious, enforces a punishment in accordance. These punishments are called ta'zirat.
The crimes for which hudud have been stipulated are adultery, homosexuality (including lesbianism), falsely accusing a person of committing one of these crimes- drinking alcohol, stealing and armed civil disturbance, which are all considered crimes against God. Although these have all been greatly misunderstood both inside and outside the Islamic world, they are detailed and here is not the place to discuss them more. It must be mentioned, however, that if a certain punishment has not been introduced in the Shari'ah amongst the hudud, the Islamic government must introduce punishments according to what it considers to be in the best interests. These punishments are amongst the t'azirat.
The Book of Retaliation (qisas)
Qisas is also a type of punishment, but for offences wherein one person criminally ends the life or harms the body of another person. In reality, qisas is the right Islam gives to the offended person or to his heirs if the offense leads to the offended person's death.
Such offenses are either murder or loss or impediment of a part of the body, and are either intentional (amd), similar to intentional (shabih amd) or purely a mistake (khata mehd).
An intentional offense is that the offense was committed with the intention to commit it, such as a person who intends to kill another person and attacks him and kills him, whether or not the attack was made with a special weapon of attack, like a sword or a gun, or whether made with something else, such as a stone. If the serious intention of the murderer was to kill the other, and this in fact he does, this is enough for it to be ruled as "intentional ".
An offense that is "similar to intentional" is that the intention is to do the act but not to do the harm which the act causes. An example of this is that a person with the intention of-hurting another person hits him with a club, which results in the victim's death. Another example is that someone hits a child in their way of teaching a lesson and the child dies. Also in this status is the case of the doctor who treats his patient for a certain disease and the treatment causes the patient to die.
Purely a mistake, however, is that there was no intention at all, such as the killing of someone by a person who was only cleaning his rifle and it accidentally fired a shot, or by a person who was only driving his car quite normally in the street.
In the cases of intentional killing or similar to intentional killing the heirs of the deceased have the right of qisas, meaning that under the supervision of the Islamic government, and at the discretion of the nearest of kin, the killer can either be executed or forced to pay recompensetbut in the case of merely a mistake the killer is not to be executed and is only obliged to pay the heirs the diyah, the financial recompense.
The Book of Financial Recompense (diyah)
Diyah is like qisas in that it is a right of the offended person or the heirs of the offended person upon the offender, with the difference that qisas is a way of taking payment in kind while diyah is a financial penalty. The laws of diyah like the laws of qisas, are very detailed.
Under the books of qisas and diyah, the jurisprudents have gone into the question of the liability of doctors and of teachers.
About doctors they say that if the doctor is not proficient and makes a mistake in his treatment of the patient that leads to the patient's death, he is liable. And, if he is proficient and he treats the patient without the patient's permission or the permission of the patient's nearest of kin, and the treatment leads to the patient's death, he is again liable. If the doctor is proficient, however, and he treats the patient with the permission of that patient, or of the patient's nearest of kin, he must first make the condition to the patient or to the heirs that he will do his utmost, but that, should his efforts happen to lead to the patient's death, he is not responsible. In this case, supposing that the patient dies or suffers some physical loss, the doctor is not liable and not subject to qisas. If, however, he does not make this condition before beginning the treatment, some of the jurisprudents say that he is liable.
Likewise, if a teacher unnecessarily hitting a child leads to the child's death or damage to the child's body, the teacher is liable. If, however, it is really in the child's best interest to be punished, and this should happen to lead to the child's death or damage to the child's body, the teacher must have taken permission to punish him from the child's guardians, otherwise he is liable.
