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Rule of Liability for Possession

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Not to be confused with Rule of Possession.

Qa'ida al-Daman al-Yad (Arabic: قاعدة ضمان الید, Rule of Liability for Possession) or Qa'ida 'Ala al-Yad (Arabic: قاعدة علی الید) is a jurisprudential rule derived from the Prophetic tradition: "The hand is responsible for what it has taken until it returns it." (Arabic: عَلَی الْیَدِ مَا أَخَذَتْ حَتَّی تُؤَدِّیَ). The Rule of Daman al-Yad means that if someone takes possession of another's property without their permission, they must return it and compensate for any potential damages. The content of this rule differs from the Rule of Possession (al-Yad); while the Rule of al-Yad states that the person who possesses an item is it's owner, the Rule of Daman al-Yad dictates that anyone who disposes of others' property is liable for it.

The evidence for the Rule of Daman al-Yad, in addition to the Prophetic tradition, is considered to be the conduct of the rational (sirat al-'uqala), the conduct of Muslims, and the consensus of scholars.

According to jurists, given the general nature of the evidence for the Rule of Daman al-Yad, the disposal of others' property—whether intentional or unintentional—results in liability (Daman). Furthermore, this rule includes the benefits (usufruct) of the property; if it has generated benefits, they must be compensated. However, if the possession is in the form of a trustee possession (yad amani), there is no liability or responsibility.

The Rule of Daman al-Yad is applied in various sections of jurisprudence, such as Zakat, Khums, sale, waqf, Mudaraba, and ghasb. In addition to books on jurisprudential rules, independent books have been written about it.

Concept and Status

The book "Qa'ida Daman al-Yad" by Shaykh Muhammad Jawad Fadil Lankarani

The Rule of Daman al-Yad is among the famous jurisprudential rules[1] cited to prove financial liability and responsibility.[2] According to this rule, anyone who disposes of another's property without permission is liable for the damages incurred.[3] Also, if a person takes possession of property they have no right to receive, they are liable and must return it;[4] such as a person who is not entitled to Zakat but receives it.[5]

The term "Yad" (hand) refers to control and possession of property,[6] and "Daman al-Yad" means that the possessor must return the original item if it exists, or its equivalent (mithl) or price (qima) if it is destroyed,[7] and compensate for lost benefits or damages.[8]

This rule applies in various sections of jurisprudence such as Zakat, Khums, sale, waqf, Mudaraba, and ghasb[9] and has been examined in books on jurisprudential rules.[10] It is derived from the tradition: "The hand is responsible for what it has taken until it returns it,"[11] which is why it is also known as the rule of "ʿAla al-Yad".[12]

Comparison with Other Rules

The difference between the Rule of Daman al-Yad and the Rule of Possession (al-Yad) lies in their subject and function.[13] Based on the Rule of al-Yad, possessing an item is a sign of ownership; however, the subject of the Rule of Daman al-Yad is the disposal of another's property, and according to this rule, such disposal causes liability.[14] Also, the Rule of Daman al-Yad is only used in the sphere of property, whereas the Rule of al-Yad also applies to individuals and lineage.[15]

Regarding the difference between the Rule of Daman al-Yad and the Rule of Destruction (al-Itlaf), it is said that in the Rule of al-Itlaf, a person is liable only if they directly cause damage to another's property; but in the Rule of Daman al-Yad, the mere possession of property causes liability for damages incurred, even if these damages were caused by another person and were unintentional.[16] Template:See Also

Evidence

Jurists have cited several proofs for the Rule of Daman al-Yad:

  • Traditions: such as the famous Prophetic tradition: "The hand is responsible for what it has taken until it returns it,"[17] which although considered mursal and weak,[18] is regarded as valid due to the jurists' reliance on it in their edicts and fatwa fame.[19]
  • The Conduct of the Rational: which considers the possessor of another's property as liable.[20]
  • The Conduct of Muslims: which confirms the acceptance of this rule during the time of the Imams (a).[21]
  • Consensus: of the jurists, both conveyed (manqul) and attained (muhassal).[22]
  • The Rule of Respect for the Property of a Muslim: which guarantees the sanctity of property and the owner's authority over it.[23]

Trust vs. Liability Possession

According to jurists, if the possession of property is in the form of "Yad Amani" (Trust Possession), there is no liability or responsibility.[24] Possession of property is either "Yad Amani" or "Yad Damani" (Liability Possession), and Liability Possession is divided into aggressive (ʿudwani) and non-aggressive.[25] Whenever an owner places their property at another's disposal for free, the receiver's possession is considered amani, and if the property is destroyed without their fault, they will not be liable.[26]

Liability Possession (Yad Damani) occurs in cases where a person receives property based on a void contract; in this case, although they are liable for the property, since the title of ghasb and transgression does not apply, they are only responsible for compensating damages.[27] However, in usurpation, which involves transgression, the usurper is punished in addition to compensating for damages.[28] Jurists consider both aggressive and non-aggressive possession, in terms of liability, to be subject to the Rule of Daman al-Yad.[29]

Intentional vs. Unintentional Possession

The Rule of Daman al-Yad is a general rule;[30] therefore, both intentional and unintentional possession of others' property causes liability.[31] The difference is that if the possession is intentional and deliberate, it is considered ghasb and, besides liability, carries punishment. But if the possession is due to ignorance, only the damage must be compensated.[32]

Inclusion of Benefits

Shi'a jurists have divided the benefits (usufruct) of usurped property into two categories regarding the inclusion of the Rule of Daman al-Yad:[33]

  • Utilized Benefits (Manafiʿ Mustawfat): Benefits that the person has used from another's property; such as riding another's car without permission. In this case, the individual is liable for the benefits even if their possession was unintentional and non-aggressive; meaning they must return the car and pay for its usage.[34]
  • Unutilized Benefits (Manafiʿ Ghayr Mustawfat): Benefits that could have been used, but the possessor used it and did not allow the owner to use it either; such as locking another's house door without permission. The famous opinion of jurists is that there is liability for these benefits, though some believe no liability exists in this case.[35]

According to al-'Allama al-Hilli (d. 726/1325), Abu Hanifa from the Sunni figures believed that the usurper is not liable for the benefits of the usurped property.[36]

Notes

  1. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1383 Sh, vol. 1, p. 61; Ṭāhirī, Ḥuqūq-i madanī, 1418 AH, vol. 2, p. 250.
  2. ↑ Ḥusaynī-khwāh, Qāʿidih-yi ḍamān-i yad, 1390 Sh, p. 21.
  3. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1383 Sh, vol. 1, p. 61.
  4. ↑ Ḥusaynī-khwāh, Qāʿidih-yi ḍamān-i yad, 1390 Sh, p. 21.
  5. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1419 AH, vol. 4, p. 107.
  6. ↑ Ḥusaynī Marāghī, al-ʿAnāwīn al-fiqhiyya, 1417 AH, vol. 2, p. 418.
  7. ↑ Ḥusaynī Shīrāzī, al-Qawāʿid al-fiqhiyya, 1414 AH, p. 233.
  8. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1383 Sh, vol. 1, p. 61; Ṭāhirī, Ḥuqūq-i madanī, 1418 AH, vol. 2, p. 254.
  9. ↑ Ḥusaynī-khwāh, Qāʿidih-yi ḍamān-i yad, 1390 Sh, p. 21.
  10. ↑ Muʾassasat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh-i fārsī, 1387 Sh, vol. 6, p. 284.
  11. ↑ Ḥillī, Nahj al-ḥaqq, 1982, vol. 2, p. 74; Nūrī, Mustadrak al-wasāʾil, 1408 AH, vol. 14, p. 8.
  12. ↑ Mūsawī Bujnūrdī, al-Qawāʿid al-fiqhiyya, 1419 AH, vol. 4, p. 51.
  13. ↑ Fāḍil Lankarānī, al-Qawāʿid al-fiqhiyya, 1416 AH, pp. 83-84.
  14. ↑ Irawānī, al-Qawāʿid al-fiqhiyya, 1426 AH, vol. 2, p. 136; Fāḍil Lankarānī, al-Qawāʿid al-fiqhiyya, 1416 AH, pp. 83-84.
  15. ↑ Ḥusaynī-khwāh, Qāʿidih-yi ḍamān-i yad, 1390 Sh, pp. 29-30.
  16. ↑ Irawānī, al-Qawāʿid al-fiqhiyya, 1426 AH, vol. 2, p. 135.
  17. ↑ Ḥillī, Nahj al-ḥaqq, 1982, vol. 2, p. 74; Nūrī, Mustadrak al-wasāʾil, 1408 AH, vol. 14, p. 8; Ṭāhirī, Ḥuqūq-i madanī, 1418 AH, vol. 2, p. 251.
  18. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1383 Sh, vol. 1, p. 63; Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1411 AH, vol. 2, p. 232.
  19. ↑ Mūsawī Bujnūrdī, al-Qawāʿid al-fiqhiyya, 1419 AH, vol. 4, p. 54.
  20. ↑ Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1411 AH, vol. 2, p. 235.
  21. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1383 Sh, vol. 1, p. 62; Ṭāhirī, Ḥuqūq-i madanī, 1418 AH, vol. 2, p. 251.
  22. ↑ Mūsawī Qazvīnī, Risālat qāʿidat "mā yuḍman bi-ṣaḥīḥih yuḍman bi-fāsidih", 1419 AH, p. 202.
  23. ↑ Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1411 AH, vol. 2, p. 235.
  24. ↑ Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1411 AH, vol. 2, p. 236; Ṭāhirī, Ḥuqūq-i madanī, 1418 AH, vol. 2, p. 250.
  25. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1383 Sh, vol. 1, p. 68.
  26. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1383 Sh, vol. 1, p. 93.
  27. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1383 Sh, vol. 1, p. 68.
  28. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1383 Sh, vol. 1, p. 68.
  29. ↑ Anṣārī, Kitāb al-makāsib, 1415 AH, vol. 3, pp. 180-181; Iṣfahānī, Wasīlat al-najāt, 1422 AH, p. 640; Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 177.
  30. ↑ Ṭāhirī, Ḥuqūq-i madanī, 1418 AH, vol. 2, p. 250.
  31. ↑ Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1411 AH, vol. 2, pp. 237-238.
  32. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1383 Sh, vol. 1, p. 67.
  33. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1383 Sh, vol. 1, p. 70.
  34. ↑ Anṣārī, Kitāb al-makāsib, 1415 AH, vol. 3, p. 201.
  35. ↑ Anṣārī, Kitāb al-makāsib, 1415 AH, vol. 3, p. 204.
  36. ↑ Ḥillī, Tadhkirat al-fuqahāʾ, 1388 Sh, p. 381.

References

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  • Ḥillī, Ḥasan b. Yūsuf al-. Nahj al-ḥaqq wa kashf al-ṣidq. Beirut, Dār al-Kitāb al-Lubnānī, 1982.
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