4:92 An-Nisaa (The Women)

هذه الصيغة من صيغ الامتناع، أي: يمتنع ويستحيل أن يصدر من مؤمن قتل مؤمن، أي: متعمدا، وفي هذا الإخبارُ بشدة تحريمه وأنه مناف للإيمان أشد منافاة، وإنما يصدر ذلك إما من كافر، أو من فاسق قد نقص إيمانه نقصا عظيما، ويخشى عليه ما هو أكبر من ذلك، فإن الإيمان الصحيح يمنع المؤمن من قتل أخيه الذي قد عقد الله بينه وبينه الأخوة الإيمانية التي من مقتضاها محبته وموالاته، وإزالة ما يعرض لأخيه من الأذى، وأي أذى أشد من القتل؟ وهذا يصدقه قوله صلى الله عليه وسلم: \"لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض\" فعلم أن القتل من الكفر العملي وأكبر الكبائر بعد الشرك بالله. ولما كان قوله: { وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا } لفظا عاما لجميع الأحوال، وأنه لا يصدر منه قتل أخيه بوجه من الوجوه، استثنى تعالى قتل الخطأ فقال: { إِلَّا خَطَأً } فإن المخطئ الذي لا يقصد القتل غير آثم، ولا مجترئ على محارم الله، ولكنه لما كان قد فعل فعلاً شنيعًا وصورته كافية في قبحه وإن لم يقصده أمر تعالى بالكفارة والدية فقال: { وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً } سواء كان القاتل ذكرًا أو أنثى حرًّا أو عبدًا، صغيرًا أو كبيرًا، عاقلاً أو مجنونًا، مسلمًا أو كافرًا، كما يفيده لفظ \"مَنْ\" الدالة على العموم وهذا من أسرار الإتيان بـ \"مَنْ\" في هذا الموضع، فإن سياق الكلام يقتضي أن يقول: فإن قتله، ولكن هذا لفظ لا يشمل ما تشمله \"مَنْ\" وسواء كان المقتول ذكرًا أو أنثى، صغيرًا أو كبيرًا، كما يفيده التنكير في سياق الشرط، فإن على القاتل { تحرير رقبة مؤمنة } كفارة لذلك، تكون في ماله، ويشمل ذلك الصغير والكبير، والذكر والأنثى، والصحيح والمعيب، في قول بعض العلماء. ولكن الحكمة تقتضي أن لا يجزئ عتق المعيب في الكفارة؛ لأن المقصود بالعتق نفع العتيق، وملكه منافع نفسه، فإذا كان يضيع بعتقه، وبقاؤه في الرق أنفع له فإنه لا يجزئ عتقه، مع أن في قوله: { تحرير رقبة } ما يدل على ذلك؛ فإن التحرير: تخليص من استحقت منافعه لغيره أن تكون له، فإذا لم يكن فيه منافع لم يتصور وجود التحرير. فتأمل ذلك فإنه واضح. وأما الدية فإنها تجب على عاقلة القاتل في الخطأ وشبه العمد. { مُسَلَّمَةٌ إِلَى أَهْلِهِ } جبرًا لقلوبهم، والمراد بأهله هنا هم ورثته، فإن الورثة يرثون ما ترك، الميت، فالدية داخلة فيما ترك وللدية تفاصيل كثيرة مذكورة في كتب الفقه. وقوله: { إِلَّا أَنْ يَصَّدَّقُوا } أي: يتصدق ورثة القتيل بالعفو عن الدية، فإنها تسقط، وفي ذلك حث لهم على العفو لأن الله سماها صدقة، والصدقة مطلوبة في كل وقت. { فَإِنْ كَانَ } المقتول { مِنْ قَوْمٍ عَدُوٍّ لَكُمْ } أي: من كفار حربيين { وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ } أي: وليس عليكم لأهله دية، لعدم احترامهم في دمائهم وأموالهم. { وَإِنْ كَانَ } المقتول { مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ } وذلك لاحترام أهله بما لهم من العهد والميثاق. { فَمَنْ لَمْ يَجِدْ } الرقبة ولا ثمنها، بأن كان معسرا بذلك، ليس عنده ما يفضل عن مؤنته وحوائجه الأصلية شيء يفي بالرقبة، { فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ } أي: لا يفطر بينهما من غير عذر، فإن أفطر لعذر فإن العذر لا يقطع التتابع، كالمرض والحيض ونحوهما. وإن كان لغير عذر انقطع التتابع ووجب عليه استئناف الصوم. { تَوْبَةً مِنَ اللَّهِ } أي: هذه الكفارات التي أوجبها الله على القاتل توبة من الله على عباده ورحمة بهم، وتكفير لما عساه أن يحصل منهم من تقصير وعدم احتراز، كما هو واقع كثيرًا للقاتل خطأ. { وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا } أي: كامل العلم كامل الحكمة، لا يخفى عليه مثقال ذرة في الأرض ولا في السماء، ولا أصغر من ذلك ولا أكبر، في أي وقت كان وأي محل كان. ولا يخرج عن حكمته من المخلوقات والشرائع شيء، بل كل ما خلقه وشرعه فهو متضمن لغاية الحكمة، ومن علمه وحكمته أن أوجب على القاتل كفارة مناسبة لما صدر منه، فإنه تسبب لإعدام نفس محترمة، وأخرجها من الوجود إلى العدم، فناسب أن يعتق رقبة ويخرجها من رق العبودية للخلق إلى الحرية التامة، فإن لم يجد هذه الرقبة صام شهرين متتابعين، فأخرج نفسه من رق الشهوات واللذات الحسية القاطعة للعبد عن سعادته الأبدية إلى التعبد لله تعالى بتركها تقربا إلى الله. ومدها تعالى بهذه المدة الكثيرة الشاقة في عددها ووجوب التتابع فيها، ولم يشرع الإطعام في هذا الموضع لعدم المناسبة. بخلاف الظهار، كما سيأتي إن شاء الله تعالى. ومن حكمته أن أوجب في القتل الدية ولو كان خطأ، لتكون رادعة وكافة عن كثير من القتل باستعمال الأسباب العاصمة عن ذلك. ومن حكمته أن وجبت على العاقلة في قتل الخطأ، بإجماع العلماء، لكون القاتل لم يذنب فيشق عليه أن يحمل هذه الدية الباهظة، فناسب أن يقوم بذلك من بينه وبينهم المعاونة والمناصرة والمساعدة على تحصيل المصالح وكف المفاسد [ولعل ذلك من أسباب منعهم لمن يعقلون عنه من القتل حذرًا من تحميلهم] ويخف عنهم بسبب توزيعه عليهم بقدر أحوالهم وطاقتهم، وخففت أيضا بتأجيلها عليهم ثلاث سنين. ومن حكمته وعلمه أن جبر أهل القتيل عن مصيبتهم، بالدية التي أوجبها على أولياء القاتل.

يقول تعالى ليس لمؤمن أن يقتل أخاه المؤمن بوجه من الوجوه كما ثبت في الصحيحين عن ابن مسعود أن رسول الله صلى الله عليه وسلم قال "لا يحل دم امرئ مسلم بشهد أن لا إله إلا الله وأني رسول الله إلا بإحدى ثلاث: النفس بالنفس والثيب الزاني والتارك لدينه المفارق للجماعة" ثم إذا وقع شيء من هذه الثلاث فليس لأحد من آحاد الرعية أن يقتله وإنما ذلك إلى الإمام أو نائبه وقوله "إلا خطأ" قالوا هو استثناء منقطع كقول الشاعر: إن البيض لم تظعن بعيدا ولم تطأ على الأرض إلا ريط برد مرحل ولهذا شواهد كثيرة واختلف في سبب نزول هذه فقال مجاهد وغير واحد نزلت في عياش ابن أبي ربيعة أخي أبي جهل لأمه وهى أسماء بنت مخرمة وذلك أنه قتل رجلا يعذبه مع أخيه على الإسلام وهو الحارث بن يزيد الغامدي فأضمر له عياش السوء فأسلم ذلك الرجل وهاجر وعياش لا يشعر فلما كان يوم الفتح رآه فظن أنه على دينه فحمل عليه فقتله فأنزل الله هذه الآية قال عبدالرحمن بن زيد بن أسلم: نزلت في أبي الدرداء لأنه قتل رجلا وقد قال كلمة الإيمان حين رفع عليه السيف فأهوى به إليه فقال كلمته فلما ذكر ذلك للنبي صلى الله عليه وسلم قال إنما قالها متعوذا فقال له "هل شققت عن قلبه" وهذه القصة في الصحيح لغير أبي الدرداء. وقوله "ومن قتل مؤمنا خطأ فتحرير رقبة مؤمنة ودية مسلمة إلى أهله" هذان واجبان في قتل الخطأ أحدهما الكفارة لما ارتكبه من الذنب العظيم وإن كان خطأ ومن شرطها أن تكون عتق رقبة مؤمنة فلا تجزئ الكافرة وحكى ابن جرير عن ابن عباس والشعبي وإبراهيم النخعي والحسن البصري أنهم قالوا لا يجزئ الصغير حتى يكون قاصدا للإيمان وروى من طريق عبدالرزاق عن معمر عن قتادة قال في مصحف أبي "فتحرير رقبة مؤمنة" لا يجزى فيها صبي. واختار ابن جرير أنه إن كان مولودا بين أبوين مسلمين أجزأ وإلا فلا والذي عليه الجمهور أنه متى كان مسلما صح عتقه عن الكفارة سواء كان صغيرا أو كبيرا قال الإمام أحمد أنبأنا عبدالرزاق أخبرنا معمر عن الزهري عن عبدالله بن عبدالله عن رجل من الأنصار أنه جاء بأمة سوداء فقال يا رسول الله صلى الله عليه وسلم إن على عتق رقبة مؤمنة فإن كنت ترى هذه مؤمنة أعتقتها فقال لها رسول الله "أتشهدين أن لا إله إلا الله؟" قالت نعم. قال "أتشهدين أني رسول الله؟" قال نعم قال "أتؤمنين بالبعث بعد الموت" قالت نعم قال "أعتقها" وهذا إسناد صحيح وجهالة الصحابي لا تضره. وفي موطأ مالك ومسند الشافعي وأحمد وصحيح مسلم وسنن أبي داود والنسائي من طريق هلال بن أبي ميمونة عن عطاء بن يسار عن معاوية بن الحكم أنه لما جاء بتلك الجارية السوداء قال لها رسول الله صلى الله عليه وسلم "أين الله" قالت في السماء قال "من أنا" قالت أنت رسول الله صلى الله عليه وسلم قال "أعتقها فإنها مؤمنة" وقوله "وديه مسلمة إلى أهله" هو الواجب الثاني فيما بين القاتل وأهل القتيل عوضا لهم عما فاتهم من قتيلهم وهذه الدية إنما تجب أخماسا كما رواه الإمام أحمد وأهل السنن من حديث الحجاج بن أرطاة عن زيد بن بن جبير عن خشف بن مالك عن ابن مسعود قال قضى رسول الله صلى الله عليه وآله وسلم في دية الخطأ عشرين بنت مخاض وعشرين بني مخاض ذكورا وعشرين بنت لبون وعشرين جذعة وعشرين حقة لفظ النسائي قال الترمذي لا نعرفه مرفوعا إلا من هذا الوجه وقد روى عن عبدالله موقوفا كما روى عن علي وطائفة وقيل تجب أرباعا وهذه الدية إنما تجب على عاقلة القاتل لا في ماله قال الشافعي رحمه الله لم أعلم مخالفا أن رسول الله صلى الله عليه وسلم قضى بالدية على العاقلة وهو أكثر من حديث الخاصة. وهذا الذي أشار إليه رحمه الله قد ثبت في غير ما حديث فمن ذلك ما ثبت في الصحيحين عن أبي هريرة قال: اقتتلت امرأتان من هذيل فرمت إحداهما الأخرى بحجر فقتلتها وما في بطنها فاختصموا إلى رسول الله صلى الله عليه وسلم فقضى أن دية جنينها غرة عبد أو أمة وقضى بدية المرأة على عاقلتها وهذا يقتضي أن حكم عمد الخطأ حكم الخطأ المحض في وجوب الدية لكن هذا تجب فيه الدية أثلاثا لشبهة العمد وفي صحيح البخاري عن عبدالله بن عمر قال: بعث رسول الله صلى الله عليه وسلم خالد بن الوليد إلى بني خزيمة فدعاهم إلى الإسلام فلم يحسنوا أن يقولوا أسلمنا فجعلوا يقولون صبأنا صبأنا فجمل خالد يقتلهم فبلغ ذلك رسول الله صلى الله عليه وسلم فرفع يده وقال "اللهم إني أبرأ إليك مما صنع خالد" وبعث عليا فودى قتلاهم وما أتلف من أموالهم حتى ميلغة الكلب وهذا الحديث يؤخذ منه أن خطأ الإمام أو نائبه يكون في بيت المال وقوله" إلا أن يصدقوا" أي فتجب فيه الدية مسلمة إلى أهله إلا أن يتصدقوا بها فلا تجب وقوله "فإن كان من قوم عدو لكم وهو مؤمن فتحرير رقبة مؤمنة" أي إذا كان القتيل مؤمنا ولكن أولياؤه من الكفار أهل حرب فلا دية لهم وعلى القاتل تحرير رقبة مؤمنة لا غير وقوله "وإن كان من قوم بينكم وبينهم ميثاق" الآية. أي فإن كان القتيل أولياؤه أهل ذمة أو هدنة فلهم دية قتيلهم فإن كان مؤمنا فدية كاملة وكذا إن كان كافرا أيضا عند طائفة من العلماء وقيل يجب في الكافر نصف دية المسلم وقيل ثلثها كما هو مفصل في كتاب الأحكام. ويجب أيضا على القاتل تحرير رقبة مؤمنة "فمن لم يجد فصيام شهرين متتابعين" أي لا إفطار بينهما بل يسرد صومهما إلى آخرهما فإن أفطر من غير عذر من مرض أو حيض أو نفاس استأنف واختلفوا في السفر هل يقطع أم لا على قولين وقوله"توبة من الله وكان الله عليما حكيما" أي هذه توبة القاتل خطأ إذا لم يجد العتق صام شهرين متتابعين: واختلفوا فيمن لا يستطيع الصيام هل يجب عليه إطعام ستين مسكينا كما في كفارة الظهار على قولين أحدهما نعم كما هو منصوص عليه في كفارة الظهار وإنما لم يذكر ههنا لأن هذا مقام تهديد وتخويف وتحذير فلا يناسب أن يذكر فيه الإطعام لما فيه من التسهيل والترخيص. والقول الثاني لا يعدل إلى الطعام لأنه لو كان واجبا لما أخر بيانه عن وقت الحاجة "وكان الله عليم ا حكيما" قد تقدم تفسيره غير مرة. ثم لما بين تعالى حكم القتل الخطأ شرع في بيان حكم القتل العمد فقال "ومن يقتل مؤمنا متعمدا" الآية. وهذا تهديد شديد ووعيد أكيد لمن تعاطى هذا الذنب العظيم الذي هو مقرون بالشرك بالله في غير ما آية في كتاب الله حيث يقول سبحانه في سورة الفرقان"والذين لا يدعون مع الله إلها آخر ولا يقتلون النفس التي حرم الله إلا بالحق" الآية وقال تعالى "قل تعالوا أتل ما حرم ربكم عليكم أن لا تشركوا به شيئا" الآية والآيات والأحاديث في تحريم القتل كثيرة جدا فمن ذلك ما ثبت في الصحيحين عن ابن مسعود قال: قال رسول الله صلى الله عليه وسلم "أول ما يقضى بين الناس يوم القيامة في الدماء" وفي الحديث الآخر الذي رواه أبو داود من رواية عمرو بن الوليد بن عبيدة المصري عن عبادة بن الصامت قال: قال رسول الله صلى الله عليه وسلم "لا يزال المؤمن معنقا صالحا ما لم يصب دما حراما فإذا أصاب دما حراما بلح" وفي حديث آخر "لزوال الدنيا أهون عندالله من قتل رجل مسلم" وفي الحديث الآخر "لو اجتمع أهل السموات والأرض على قتل رجل مسلم لأكبهم الله في النار" وفي الحديث الآخر "من أعان على قتل المسلم ولو بشطر كلمة جاء يوم القيامة مكتوب بين عينيه آيس من رحمة الله" وقد كان ابن عباس يرى أنه لا توبة لقاتل المؤمن عمدا. وقال البخاري حدثنا آدم حدثنا شعبة حدثنا المغيرة بن النعمان قال سمعت ابن جبير قال اختلف فيها أهل الكوفة فرحلت إلى ابن عباس فسألته عنها فقال: نزلت هذه الآية "ومن يقتل مؤمنا متعمدا فجزازه جهنم" هي آخر ما نزل وما نسخها شيء. وكذا رواه هو أيضا ومسلم والنسائي من طرق عن شعبة به ورواه أبو داود عن أحمد بن حنبل عن ابن مهدي عن سفيان الثوري عن مغيرة بن النعمان عن سعيد بن جبير عن ابن عباس في قوله ومن يقتل مؤمنا متعمدا فجزاؤه جهنم فقال ما نسخها شيء. وقال ابن جرير حدثنا ابن بشار حدثنا ابن عون حدثنا شعبة عن سعيد بن جبير قال: قال عبدالرحمن بن أبزي سئل ابن عباس عن قوله ومن "يقتل مؤمنا متعمدا" الآية قال لم ينسخها شيء وقال في هذه الآية "والذين لا يدعون مع الله إلها آخر" إلى آخرها قال نزلت في أهل الشرك. وقال ابن جرير أيضا حدثنا ابن حميد حدثنا جرير عن منصور حدثني سعيد بن جبير قال سألت ابن عباس عن قوله.

The Ruling Concerning Killing a Believer by Mistake

Allah states that the believer is not allowed to kill his believing brother under any circumstances. In the Two Sahihs, it is recorded that Ibn Mas`ud said that the Messenger of Allah ﷺ said,

«لَا يَحِلُّ دَمُ امْرِىءٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلهَ إِلَّا اللهُ، وَأَنِّي رَسُولُ اللهِ، إِلَّا بِإِحْدَى ثَلَاثٍ: النَّفْسُ بِالنَّفْسِ، وَالثَّيِّبُ الزَّانِي، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَة»

(The blood of a Muslim who testifies that there is no deity worthy of worship except Allah and that I am the Messenger of Allah ﷺ, is sacred, except in three instances. (They are:) life for life, the married adulterer, and whoever reverts from the religion and abandons the Jama`ah (community of the faithful believers).) When one commits any of these three offenses, it is not up to ordinary citizens to kill him or her, because this is the responsibility of the Muslim Leader or his deputy. Allah said,

إِلاَّ خَطَئاً

(except by mistake). There is a difference of opinion concerning the reason behind revealing this part of the Ayah. Mujahid and others said that it was revealed about `Ayyash bin Abi Rabi`ah, Abu Jahl's half brother, from his mother's side, Asma' bint Makhrabah. `Ayyash killed a man called Al-Harith bin Yazid Al-`Amiri, out of revenge for torturing him and his brother because of their Islam. That man later embraced Islam and performed Hijrah, but `Ayyash did not know this fact. On the Day of the Makkan conquest, `Ayyash saw that man and thought that he was still a disbeliever, so he attacked and killed him. Later, Allah sent down this Ayah. `Abdur-Rahman bin Zayd bin Aslam said that this Ayah was revealed about Abu Ad-Darda' because he killed a man after he embraced the faith, just as Abu Ad-Darda' held the sword above him. When this matter was conveyed to the Messenger of Allah ﷺ, Abu Ad-Darda' said, "He only said that to avert death." The Prophet said to him,

«هَلَّا شَقَقْتَ عَنْ قَلْبِه»

(Have you opened his heart) The basis for this story is in the Sahih, but it is not about Abu Ad-Darda'. Allah said,

وَمَن قَتَلَ مُؤْمِناً خَطَئاً فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ

(and whosoever kills a believer by mistake, he must set free a believing slave and submit compensation (blood money) to the deceased's family) thus, ordaining two requirements for murder by mistake. The first requirement is the Kaffarah (fine) for the great sin that has been committed, even if it was a mistake. The Kaffarah is to free a Muslim slave, not a non-Muslim slave. Imam Ahmad recorded that a man from the Ansar said that he brought a slave and said, "O Messenger of Allah! I have to free a believing slave, so if you see that this slave is a believer, I will free her." The Messenger of Allah ﷺ asked her,

«أَتَشْهَدِينَ أَنْ لَا إِلهَ إِلَّا اللهُ؟»

(Do you testify that there is no deity worthy of worship except Allah) She said, "Yes." He asked her,

«أَتَشْهَدِينَ أَنِّي رَسُولُ اللهِ؟»

(Do you testify that I am the Messenger of Allah) She said, "Yes." He asked,

«أَتُؤْمِنِينَ بِالْبَعْثِ بَعْدَ الْمَوْتِ؟»

(Do you believe in Resurrection after death) She said, "Yes." The Prophet said,

«أَعْتِقْهَا»

(Then free her.) This is an authentic chain of narration, and not knowing the name of the Ansari Companion does not lessen its authenticity. Allah's statement,

وَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ

(and submit compensation (blood money) to the deceased's family) is the second obligation which involves the killer and the family of the deceased, who will receive blood money as compensation for their loss. The compensation is only obligatory for the one who possesses one of five; as Imam Ahmad, and the Sunan compilers recorded from Ibn Mas`ud. He said; "Allah's Messenger ﷺ determined that the Diyah (blood money) for unintentional murder is twenty camels which entered their fourth year, twenty camels which entered their fifth year, twenty camels which entered their second year, and twenty camels which entered their third year." This is the wording of An-Nasa'i. This Diyah is required from the elders of the killer's tribe, not from his own money. In the Two Sahihs, it is recorded that Abu Hurayrah said, "Two women from Hudhayl quarreled and one of them threw a stone at the other and killed her and her unborn fetus. They disputed before the Messenger of Allah ﷺ and he decided that the Diyah of the fetus should be to free a male or a female slave. He also decided that the Diyah of the deceased is required from the elders of the killer's tribe." This Hadith indicates that in the case of what appears to be intentional murder, the Diyah is the same as that for killing by virtual mistake. The former type requires three types of Diyah, just like intentional murder, because it is somewhat similar to intentional murder. Al-Bukhari recorded in his Sahih that `Abdullah bin `Umar said, "The Messenger of Allah ﷺ sent Khalid bin Al-Walid to Banu Jadhimah and he called them to Islam, but they did not know how to say, `We became Muslims.' They started saying, `Saba'na, Saba'na (we became Sabians). Khalid started killing them, and when this news was conveyed to the Messenger of Allah ﷺ, he raised his hands and said,

«اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِد»

(O Allah! I declare my innocence before You of what Khalid did.) The Messenger ﷺ sent `Ali to pay the Diyah of those who were killed and to compensate for the property that was destroyed, to the extent of replacing the dog's bowl. This Hadith indicates that the mistake of the Leader or his deputy (Khalid in this case) is paid from the Muslim Treasury. Allah said,

إِلاَّ أَن يَصَّدَّقُواْ

(unless they remit it), meaning, the Diyah must be delivered to the family of the deceased, unless they forfeit their right, in which case the Diyah does not become necessary. Allah's statement,

فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مْؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ

(If the deceased belonged to a people at war with you and he was a believer, the freeing of a believing slave (is prescribed);) means, if the murdered person was a believer, yet his family were combatant disbelievers, then they will receive no Diyah. In this case, the murderer only has to free a believing slave. Allah's statement,

وَإِن كَانَ مِن قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِّيثَاقٌ

(and if he belonged to a people with whom you have a treaty of mutual alliance,) meaning, if the family of the deceased were from Ahl Adh-Dhimmah or with whom there is a peace treaty, then they deserve his Diyah; full Diyah if the deceased was a believer, in which case the killer is required to free a believing slave also.

فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ

(And whoso finds this beyond his means, he must fast for two consecutive months) without breaking the fast (in the days of) the two months. If he breaks the fast without justification, i.e. illness, menstruation, post-natal bleeding, then he has to start all over again. Allah's statement,

تَوْبَةً مِّنَ اللَّهِ وَكَانَ اللَّهُ عَلِيماً حَكِيماً

(to seek repentance from Allah. And Allah is Ever All-Knowing, All-Wise.) means, this is how the one who kills by mistake can repent, he fasts two consecutive months if he does not find a slave to free.

وَكَانَ اللَّهُ عَلِيماً حَكِيماً

(And Allah is Ever All-Knowing, All-Wise), we mentioned the explanation of this before.

Warning Against Intentional Murder

After Allah mentioned the ruling of unintentional murder, He mentioned the ruling for intentional murder. Allah said,

وَمَن يَقْتُلْ مُؤْمِناً مُّتَعَمِّداً

(And whoever kills a believer intentionally,) This Ayah carries a stern warning and promise for those who commit so grave a sin that it is mentioned along with Shirk in several Ayat of Allah's Book. For instance, in Surat Al-Furqan, Allah said,

وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ وَلاَ يَقْتُلُونَ النَّفْسَ الَّتِى حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ

(And those who invoke not any other god along with Allah, nor kill such person as Allah has forbidden, except for just cause). Allah said,

قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلاَّ تُشْرِكُواْ بِهِ شَيْئاً

(Say: "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him.) 6:151. There are many Ayat and Hadiths that prohibit murder. In the Two Sahihs, it is recorded that Ibn Mas`ud said that the Messenger of Allah ﷺ said,

«أَوَّلُ مَا يُقْضَى بَيْنَ النَّاسِ يَوْمَ الْقِيَامَةِ فِي الدِّمَاء»

(Blood offenses are the first disputes to be judged between the people on the Day of Resurrection. ) In a Hadith that Abu Dawud recorded, `Ubadah bin As-Samit states that the Messenger of Allah ﷺ said,

«لَا يَزَالُ الْمُؤْمِنُ مُعْنِقًا صَالِحًا، مَا لَمْ يُصِبْ دَمًا حَرَامًا، فَإِذَا أَصَابَ دَمًا حَرَامًا بَلَّح»

(The believer will remain unburdened in righteousness as long as he does not shed prohibited blood. When he sheds forbidden blood, he will become burdened.) Another Hadith, states,

«لَزَوَالُ الدُّنْيَا أَهْوَنُ عِنْدَ اللهِ مِنْ قَتْلِ رَجُلٍ مُسْلِم»

(The destruction of this earthly life is less significant before Allah than killing a Muslim man (or woman).)

Will the Repentance of those who Commit Intentional Murder, be Accepted

Ibn `Abbas held the view that the repentance of one who intentionally murders a believer, will not be accepted. Al-Bukhari recorded that Ibn Jubayr said, "The people of knowledge of Al-Kufah differed on this subject, I traveled to Ibn `Abbas to ask him about it. He said, `This Ayah,

وَمَن يَقْتُلْ مُؤْمِناً مُّتَعَمِّداً فَجَزَآؤُهُ جَهَنَّمُ

(And whoever kills a believer intentionally, his recompense is Hell) was the last revealed on this subject and nothing abrogated it."' Muslim and An-Nasa'i also recorded it. However, the majority of scholars of the earlier and later generations said that the killer's repentance can be accepted. If he repents, and goes back to Allah humbly, submissively, and performing righteous deeds, then Allah will change his evil deeds into good deeds and compensate the deceased for his loss by rewarding him for his suffering. Allah said, R

وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ

(And those who invoke not any other god along with Allah), until,

إِلاَّ مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلاً صَـلِحاً

(Except those who repent and believe, and do righteous deeds). The Ayah we just mentioned should not be considered abrogated or only applicable to the disbelievers who become Muslim, for this contradicts the general, encompassing indications of the Ayah and requires evidence to support it. Allah knows best. Allah said,

قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ مِن رَّحْمَةِ اللَّهِ

(Say: "O My servants who have transgressed against themselves! Despair not of the mercy of Allah). This Ayah is general, covering all types of sins, including Kufr, Shirk, doubt, hypocrisy, murder, sin, and so forth. Therefore, everyone who repents sincerely from any of these errors, then Allah will forgive him. Allah said,

إِنَّ اللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَآءُ

(Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills). This Ayah is general and includes every sin except Shirk, and it has been mentioned in this Surah, both after this Ayah and before it, in order to encourage hope in Allah, and Allah knows best. It is confirmed in the Two Sahihs, that an Israeli killed one hundred people then he asked a scholar, "Is it possible for me to repent" So he replied, "What is there that would prevent you from repentance" So he told him to go to another land where Allah was worshipped. He began to emigrate to it but died on the way, and the angel of mercy was the one to take him. Although this Hadith is about an Israeli, it is even more suitable for the Muslim community that their repentance be accepted. Indeed, Allah relieved Muslims from the burdens and restrictions that were placed on the Jews, and He sent our Prophet with the easy Hanifiyyah way (Islamic Monotheism). As for the honorable Ayah,

وَمَن يَقْتُلْ مُؤْمِناً مُّتَعَمِّداً

(And whoever kills a believer intentionally), Abu Hurayrah and several among the Salaf said that this is his punishment, if Allah decides to punish him. And this is the case with every threat that is issued for every sin. For instance, there could be good deeds that this person has done that would prevent him from being punished for that, and Allah knows best. Even if the murderer inevitably enters the Fire -- as Ibn `Abbas stated because his repentance was not accepted, or he did not have good deeds to save him, he will not remain there for eternity, but only for a long time. There are Mutawatir Hadiths stating that the Messenger of Allah ﷺ said,

«إِنَّهُ يَخْرُجُ مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ أَدْنَى ذَرَّةٍ مِنْ إِيمَان»

(Whoever has the least speck of faith in his heart shall ultimately depart the Fire.)

It is not for a believer to slay a believer in other words no such slaying should result at his hands except by mistake killing him by mistake unintentionally. He who slays a believer by mistake when he meant to strike some other thing as in the case of hunting or shooting at trees but then happens to strike him with what in most cases would not kill then let him set free let him emancipate a believing slave raqaba denotes nasama ‘a person’ an obligation on him and blood-money is to be submitted to be paid to his family that is the slain person’s inheritors unless they remit it as a charity to him by waiving their claim to it. In the Sunna this blood-money is explained as being equivalent to one hundred camels twenty pregnant twenty female sucklings twenty male sucklings twenty mature ones and twenty young ones not more than five years old; and the Sunna stipulates that it is incumbent upon the killer’s clan namely his paternal relations and not other relatives. They share this burden of the blood-money over three years; the rich among them pays half a dinar while the one of moderate means pays a quarter of a dinar each year; if they still cannot meet this then it can be taken from the treasury and if this is not possible then from the killer himself. If he the slain belongs to a people at enmity at war with you and is a believer then the setting free of a believing slave is incumbent upon the slayer as a redemption but no bloodmoney is to be paid to his family since they are at war with you. If he the slain belongs to a people between whom and you there is a covenant a treaty as is the case with the Protected People ahl al-dhimma then the blood-money for him must be paid to his family and it constitutes a third of the blood-money for a believer if the slain be a Jew or a Christian and two thirds of a tenth of it if he be a Magian; and the setting free of a believing slave is incumbent upon the slayer. But if he has not the wherewithal for setting free a slave failing to find one or the means to obtain one then the fasting of two successive months is incumbent upon him as a redemption here God does not mention the transition to an alternative to fasting which is giving food to the needy as in the case of repudiating one’s wife by zihār something which al-Shāfi‘ī advocates in the more correct of two opinions of his; a relenting from God tawbatan ‘relenting’ is the verbal noun and is in the accusative because of the implied verb.

Commentary

Sequence of Verses

Linked with earlier verses dealing with fighting and killing, all forms of killing, in the first instance, are eight in number because the person killed is covered by one of the four conditions which follow. Either, he is a Muslim; or, he is a Dhimmi (a free, protected, non-Muslim resident of a Muslim state); or, he is beneficiary of a peace pact and has been assured of the protection of his life, property, honour and religion; or, he is a belligerent disbeliever. Then, killing is of two types: intentional, or accidental. Thus, we see that there are only eight possible forms of killing:

1. The intentional killing of a Muslim.

2. The accidental killing of a Muslim.

3. The intentional killing of a Dhimmi.

4. The accidental killing of a Dhimmi.

5. The intentional killing of a person with whom there was a pact of peace.

6. The accidental killing of a peace pact beneficiary.

7. The intentional killing of a belligerent disbeliever.

8. The accidental killing of a belligerent disbeliever.

Injunctions covering some of these situations have appeared earlier; some find mention later, and some others are contained in hadith. Thus, the injunction relating to the first situation enforceable in this life, that is, the obligatory duty of taking 'even retaliation' (qisas) from him finds mention in Surah al-Baqarah and the injunction applicable to the Hereafter follows a little later in verse 93 beginning with: وَمَن يَقْتُلْ (And whoever kills....). The second situation appears in Verse 92 from وَمَا كَانَ لِمُؤْمِنٍ (It is not for a believer to kill any believer) to وَهُوَ مُؤْمِنٌ فَتَحْرِ‌يرُ‌ رَ‌قَبَةٍ مُّؤْمِنَةٍ. (and if he i.e., victim was a believer...). The injunction covering the third situation appears in a hadith from Darqutni where the Holy Prophet ﷺ has been reported to have subjected a Muslim to 'even retaliation' (qisas) to compensate a Dhimmi (non-Muslim resident of a Muslim state) (اَخرَجَہ الزیلعی فی تَخرِیج الھدایہ) The injunction for the fourth situation appears also in verse 92: وَإِن كَانَ مِن قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ; (and if he is from the people with whom you have a peace treaty). The fifth situation has already been taken up in verse 90 of the previous section under: فَمَا جَعَلَ اللَّـهُ لَكُمْ عَلَيْهِمْ سَبِيلًا (then Allah has not made it permissible for you). The injunction governing the sixth situation has been mentioned alongwith the one relating to the fourth situation because the peace covenant is general and covers the permanent and the temporary both. Thus, it includes Dhimmi and Musta'min both, l irrespective of their permanent or time-bound guarantee of peace and protection. (A1-durr-al-Mukhtar Kitab al-diyat)

1. Salam : the word prescribed by Islam for greeting, i.e. Assalamu ` alaiykum...

The injunction relating to situations 7 and 8 is already evident from the very legalization of Jihad itself which has appeared earlier (86) because belligerent disbelievers are killed intentionally. If killed accidentally, its justification will stand proved in a higher degree. (Bayan al-Qur'an)

Three kinds of homicide and their respective injunctions

1. Qatl al-Amad (Intentional Killing) which is done with obvious intention by a weapon made from iron or is like a steel weapon in its ability to cut off parts, such as, a sharp-edged bamboo or a sharp-edged piece of rock and things like that.

2. Qatl Shibh al-Amad (Quasi-Intentional Killing) which is, no doubt, done intentionally - but, not with a weapon which could cut off parts.

3. Qatl al-Khata (Accidental Killing). It can happen under intention and conjecture when someone aims at a man taking him to be land game or belligerent disbeliever. Or, it can happen actually when one did aim at land game but ended up striking a man down. Here, Khata or accident means intentional. So, this covers the second and the third kind both. Both entail the obligation to pay diyah (blood money), and sin as well. But, the two kinds do differ in the later two consequences. The diyah in the second kind of killing is 100 camels of four types, that is, 25 of each type. The diyah of the third kind of killing is also 100 camels, but it has to be of five types, that is, 20 of each type. However, if diyah is paid in cash, the amount to be realized is ten thousand dirham or one thousand dinar. This holds good for both kinds. However, the second kind is more sinful because of the intention of killing while it is lesser in the third kind because it is the result of simple heedlessness (as in Hidayah). As such, the obligatory nature of فَتَحْرِ‌يرُ‌ رَ‌قَبَةٍ (to free a slave) and the word, taubah (repentance) in the verse 92 support this position. The fact is that the ground reality of these three kinds is conditioned by Islamic laws as promulgated in the mortal world. As for their being intentional or non-intentional in terms of their being sinful, it depends on the volition of the heart and the intention to commit the act. The punishment due against such sin is known to Allah alone. According to His knowledge these terms, the first kind may become non-intentional; and the second, intentional.

1. Dhimmi is a non-Muslim person permanently and legally living in an Islamic state while Musta'min is a non-Muslim who lawfully enters an Islamic state for temporary stay (Muhammad Taqi Usmani)

Rulings

1. The amount of diyah (blood money) mentioned above applies to a male homicide victim. In case of a woman, it is half of it. (as in Hidayah).

2. The diyah of a Muslim and Dhimmi is equal. The Holy Prophet ﷺ has said: دیۃ کل ذی عھد فی عھدہ الف دینار (Marasil of Abu Dawud, as quoted by Hidayah).

.3. Kaffarah (expiation) in the form of freeing a slave or fasting has to come from the killer himself. As for diyah (blood money), it is the responsibility of those who are his caretakers. In the terminology of the Shari’ ah, they are known as اَلعاقلہ : al-'Aqilah, those responsible for paying blood money.

Let there be no doubt at this point as to why the burden of a crime committed by the killer should be transferred to his guardians and supporters while they are innocent. The reason is that the guardians of the killer are not totally faultless in this case. Their shortcoming is that they did not take necessary steps to stop him from venturing into such gross heedlessness against human life. Moreover, the fear of having to pay blood money, it is likely, will make them take all necessary precautions in the future so that such recklessness does not repeat itself.

4. In the act of freeing a slave (Kaffarah: Expiation), a bondman and a bondwoman are equal. The Qur'anic word Raqabah, denoting a slave, is general. However, their physique should be sound and they should not be deformed in any way.

5. The diyah of the person killed shall be distributed as part of the inheritance determined by the Shari’ ah. A legal heir who forgives his share will cause the diyah to be forgiven upto the limit of his share. If all legal heirs forgive it, the whole diyah will stand forgiven.

6. The diyah of a person killed who has no legal heir as recognized by the Shari’ ah will be retired to the Bayt al-Mal (State Treasury) because diyah is inheritance and inheritance is governed by this very ruling. (Bayan al-Qur'an)

7. As for people bound by a mutual covenant, be they Dhimmis, free non-Muslim citizens of a Muslim country; or, the Musta'min, (those given guarantee of peace for a temporary period of time) the diyah obligatory in their case is valid only when people belonging to that Dhimmi or Musta'min are present. If they have no such people, or such people be Muslims, then, given the fact that a Muslim cannot inherit from a disbeliever, this diyah, therefore, shall be deemed as non-existent. Thus, should he be a Dhimmi, his diyah shall be retired into the Bayt al-Mal because the inheritance of a heirless Dhimmi - which includes diyah - goes to the Bayt al-Mal (as in al-Durr al-Mukhtar); otherwise, it will not be obligatory (Bayan al-Qur'an).

8. If continuity is broken in fasting due to sickness or some other reason, then, one will have to fast afresh. But, for a woman, this continuity will not be deemed as broken because of her menstruation.

9. If, for some valid excuse, one does not have the strength to fast, then, he should keep repenting until his strength returns.

10. In intentional killing, there is no provision for this Kaffarah

(expiation); one should repent. (Sayan a1-Qur'an)

(It is not for a believer to kill a believer unless (it be) by mistake�) [4:92]. Abu �Abd Allah ibn Abi Ishaq informed us> Abu �Amr ibn Nujayd> Abu Muslim Ibrahim ibn �Abd Allah> Ibn Hajjaj> Hammad> Muhammad ibn Ishaq> �Abd al-Rahman ibn al-Qasim> his father who reported that al-Harith ibn Shadid was hard on the Prophet, Allah bless him and give him peace. He was on his way to embrace Islam when he was met by �Ayyash ibn Abi Rabi�ah, and not realising that al-Harith wanted to embrace Islam, he killed him. And so Allah, exalted is He, revealed this verse (It is not for a believer to kill a believer unless (it be) by mistake�). Al-Kalbi explained this event, saying: ��Ayyash ibn Abi Rabi�ah al-Makhzumi had embraced Islam but was fearful of coming in the open about it. He fled to Medina and took refuge in one of its fortresses. His mother was distressed a great deal. She said to her two sons Abu Jahl and al-Harith ibn Hisham, who were his half brothers from his mother�s side: �By Allah, I will stay outside in the sun, not eating or drinking, until you bring him back to me�. And they went looking for him, accompanied by al-Harith ibn Zayd ibn Abi Anisah, until they reached Medina. They went to �Ayyash in his fortress, and said to him: �Come down, your mother has not entered the confines of a house since you left. She has also sworn that she will not eat or drink until you go back to her. By Allah we give you assurance that we will not coerce you to do anything nor will we come between you and your religion�. When they mentioned his mother�s distress and gave him their assurance, he came down to them. They took him out of Medina, tied him up with strings and whipped him a hundred lashes each, and then took him to his mother. His mother said to him: �I will not untie your fetters until you disbelieve in that which you have believed�, and he was left fettered in the sun until he gave them some of what they had wanted. Al-Harith ibn Yazid went to him and said: �O �Ayyash, by Allah, if that which you followed was guidance, you have now left it, and if it was error, you were already in error�.