[مَسْأَلَة قَالَ لَهُ قَاضٍ قَدْ ثَبَتَ عَلَى هَذَا الصَّلْبُ أَوْ الْقَتْلُ وَغَيْر ذَلِكَ] ١٨١٤ - مَسْأَلَةٌ: وَمَنْ قَالَ لَهُ قَاضٍ: قَدْ ثَبَتَ عَلَى هَذَا: الصَّلْبُ، أَوْ الْقَتْلُ، أَوْ الْقَطْعُ، أَوْ الْجَلْدُ، أَوْ أَخْذُ مَالٍ مِقْدَارُهُ كَذَا…

[مَسْأَلَة قَالَ لَهُ قَاضٍ قَدْ ثَبَتَ عَلَى هَذَا الصَّلْبُ أَوْ الْقَتْلُ وَغَيْر ذَلِكَ]

١٨١٤ - مَسْأَلَةٌ: وَمَنْ قَالَ لَهُ قَاضٍ: قَدْ ثَبَتَ عَلَى هَذَا: الصَّلْبُ، أَوْ الْقَتْلُ، أَوْ الْقَطْعُ، أَوْ الْجَلْدُ، أَوْ أَخْذُ مَالٍ مِقْدَارُهُ كَذَا مِنْهُ، فَأَنْفِذْ ذَلِكَ عَلَيْهِ -: فَإِنْ كَانَ الْمَأْمُورُ مِنْ أَهْلِ الْعِلْمِ بِالْقُرْآنِ وَالسُّنَنِ لَمْ يَحِلَّ لَهُ إنْفَاذُ شَيْءٍ مِنْ ذَلِكَ - إنْ كَانَ الْآمِرُ لَهُ جَاهِلًا، أَوْ غَيْرَ عَدْلٍ - إلَّا حَتَّى يُوقِنَ أَنَّهُ قَدْ وَجَبَ عَلَيْهِ مَا ذَكَرَ لَهُ فَيَلْزَمُهُ إنْفَاذُهُ حِينَئِذٍ وَإِلَّا فَلَا.

وَإِنْ كَانَ الْآمِرُ لَهُ عَالِمًا فَاضِلًا لَمْ يَحِلَّ لَهُ أَيْضًا إنْفَاذُ أَمْرِهِ إلَّا حَتَّى يَسْأَلَهُ مِنْ أَيِّ وَجْهٍ وَجَبَ ذَلِكَ عَلَيْهِ؟ فَإِذَا أَخْبَرَهُ، فَإِنْ كَانَ ذَلِكَ مُوجِبًا عَلَيْهِ مَا ذَكَرَ لَزِمَهُ إنْفَاذُ ذَلِكَ، وَعَلَيْهِ أَنْ يَكْتَفِيَ بِخَبَرِ الْحَاكِمِ الْعَدْلِ فِي ذَلِكَ، وَلَا يَجُوزُ لَهُ تَقْلِيدُهُ فِيمَا رَأَى أَنَّهُ فِيهِ مُخْطِئٌ.

وَأَمَّا الْجَاهِلُ فَلَا يَحِلُّ لَهُ إنْفَاذُ أَمْرِ مَنْ لَيْسَ عَالِمًا فَاضِلًا.

فَإِنْ كَانَ الْآمِرُ لَهُ عَالِمًا فَاضِلًا سَأَلَهُ: أَوْجَبَ ذَلِكَ بِالْقُرْآنِ وَالسُّنَّةِ.

فَإِنْ قَالَ: نَعَمْ

لَزِمَهُ إنْفَاذُ ذَلِكَ، وَإِلَّا فَلَا، لِقَوْلِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «إنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ» وَلَا يَحِلُّ أَخْذُ قَوْلِ أَحَدٍ بِلَا بُرْهَانٍ.

وَبِاَللَّهِ تَعَالَى التَّوْفِيقُ.

مَسْأَلَةٌ: وَلَا يَجُوزُ أَنْ يُقْبَلَ فِي شَيْءٍ مِنْ الشَّهَادَاتِ مِنْ الرِّجَالِ وَالنِّسَاءِ إلَّا عَدْلٌ رَضِيٌّ.

وَالْعَدْلُ: هُوَ مَنْ لَمْ تُعْرَفْ لَهُ كَبِيرَةٌ، وَلَا مُجَاهَرَةٌ بِصَغِيرَةٍ.

وَالْكَبِيرَةُ: هِيَ مَا سَمَّاهَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - كَبِيرَةً، أَوْ مَا جَاءَ فِيهِ الْوَعِيدُ.

وَالصَّغِيرَةُ: مَا لَمْ يَأْتِ فِيهِ وَعِيدٌ.

بُرْهَانُ ذَلِكَ -: قَوْلُ اللَّهِ تَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ} [الحجرات: ٦] .

وَلَيْسَ إلَّا فَاسِقٌ أَوْ غَيْرُ فَاسِقٍ، فَالْفَاسِقُ: هُوَ الَّذِي يَكُونُ مِنْهُ الْفِسْقُ، وَالْكَبَائِرُ كُلُّهَا فُسُوقٌ - فَسَقَطَ قَبُولُ خَبَرِ الْفَاسِقِ، فَلَمْ يَبْقَ إلَّا الْعَدْلُ: وَهُوَ مَنْ لَيْسَ بِفَاسِقٍ.

وَأَمَّا الصَّغَائِرُ: فَإِنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ: {إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ} [النساء: ٣١] .

فَصَحَّ: أَنَّ مَا دُونَ الْكَبَائِرِ مُكَفَّرَةٌ بِاجْتِنَابِ الْكَبَائِرِ، وَمَا كَفَّرَهُ اللَّهُ تَعَالَى وَأَسْقَطَهُ فَلَا يَحِلُّ لِأَحَدٍ أَنْ يَذُمَّ بِهِ صَاحِبَهُ وَلَا أَنْ يَصِفَهُ بِهِ.

Ibn Hazm said:

It is obligatory for every individual, whether man, woman, old or young, to begin(regarding spending on himself) with that which he cannot do without, and cannot be free of need from: of spending and clothing, according to his state and his wealth. After this, each person is to be compelled to spend on those who have no wealth and no working with their hands with which they could provide for themselves, from his/her parents, grandfathers, grandmothers-even if they go far up in lineage, and on sons and daughters and their children-even if they go far down in lineage( I think this means there are many generations between them)-and brothers, sisters, and spouses. Spending on all of those is equal regarding obligation, and one of them is not to be put before the other...
If there is nothing left over after he spends on himself, he is not obligated to share his wealth with any of those who we have mentioned.

....(other conditions are mentioned)

وَمَنْ مَرِضَ مِمَّنْ ذَكَرْنَا كُلِّفَ أَنْ يَقُومَ بِهِمْ وَبِمَنْ يَخْدُمُهُمْ، وَكُلِّ هَؤُلَاءِ فَمَنْ قَدَرَ مِنْهُمْ عَلَى مَعَاشٍ وَتَكَسُّبٍ، - وَإِنْ خَسَّ - فَلَا نَفَقَةَ لَهُمْ، إلَّا الْأَبَوَيْنِ وَالْأَجْدَادِ، وَالْجَدَّاتِ، وَالزَّوْجَاتِ " فَإِنَّهُ يُكَلَّفُ أَنْ يَصُونَهُمْ عَنْ خَسِيسِ الْكَسْبِ - إنْ قَدَرَ عَلَى ذَلِكَ.

And whoever gets sick from those we have mentioned, he is obliged to spend on them(to take care of them) and spend on those who would serve them, and all of those, if one of them is able to seek a salary and living, even if it is menial, then there is no spending obliged towards them, except the parents and grandparents and wives, for he is obliged to protect them from having to have a menial job.

Translation might not be 100% accurate

https://docs.google.com/document/d/1txR8eyHGHxC9Jm3qXe9WWergXULswTPVTELNXyLyRj8/edit?usp=sharing Fiqh of Iman by Dr. Wamid al-'Umari an aqeedah book by a modern scholar who does not blind follow a madh-hab Translation in progress

https://docs.google.com/document/d/1txR8eyHGHxC9Jm3qXe9WWergXULswTPVTELNXyLyRj8/edit?usp=sharing Fiqh of Iman by Dr. Wamid al-'Umari an aqeedah book by a modern scholar who does not blind follow a madh-hab Translation in progress

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Ibn Hazm may Allaah have mercy upon him said: “It is not permissible for anyone to remind others of his favors upon them unless one has done much goodness to others while he is unjustly treated by them; in which case he may numerate his favors upon them.”

He (Ibn Hazm) gave as evidence the story of the Prophet sallallaahu alayhi wa sallam ( may Allaah exalt his mention ) when he divided the war spoils in the battle of Hunayn and the Ansaar were not happy with the division; so the Prophet sallallaahualayhi wa sallam ( may Allaah exalt his mention ) addressed them saying: “O people of Ansaar, did I not find you erring and Allaah guided you aright through me, and (in the state of) being destitute and Allaah made you free from want through me, and in a state of disunity and Allaah united you through me?” The Ansaar replied: “Allaah and His Messenger are most benevolent.” He (again) said: “Why do you not answer me?” They said: “Allaah and His Messenger are the most benevolent.” He said: “If you wish you should say so and so, and the event should take such and such course, and (in this connection) he made a mention of so many things.”

اللَّهُمَّ مُنْزِلَ الْكِتَاب
سَرِيعَ الْحِسَاب
اهْزِم الأَحْزَاب
اللَّهُمَّ اهْزِمْهُمْ وَ زَلْزِلْهُم

Allāhumma munzilal-kitāb,
sarī`'al-ḥisāb,
ihzimi ‘l-aḥzāb,
Allāhumma-hzimhum wa zalzilhum.

Muslim 3/1362