Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/18)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

if he strikes him on a nonfatal part of the body—for example, on a limb or on the head—with a whip or a small stick, then we say: this is not deliberate killing, but quasi-deliberate killing. The evidence for this is the account of the two women of Hudhayl who fought one another. One of them threw a stone at the other, killing her and the child in her womb. The Prophet ﷺ ruled that “the woman’s blood money was to be paid by the male agnates, and he ruled that the blood money for the fetus was a ghurrah: a male or female slave” (1). The scholars said: This hadith is the basis for affirming quasi-deliberate killing, because the assault was intentional, but the instrument by which the killing occurred does not ordinarily cause death.

“Or he strikes him with his fist, and the like” (2). “Accidental killing is when a person does something he is permitted to do, such as shooting at what he believes to be game, a target, or a person, but instead striking a human being whom he did not intend. And the deliberate act of a child and an insane person.”

His statement, “Or he strikes him with his fist”: if he strikes him with his fist on a vital part of the body, then it is deliberate killing, because this normally causes death. Moses struck the Egyptian with his fist, and he died. Allah says: “Then Moses struck him with his fist and killed him.” [al-Qasas 28:15] Moses was a strong and powerful man. When he saw the Israelite fighting the Egyptian, he struck him and killed him. Thus he died, and this is why he said: “My Lord, I have killed one of their people, and I fear that they will kill me.” [al-Qasas 28:33]

The differences between deliberate and quasi-deliberate killing are as follows:

First: they share the intention to commit the assault, but differ with respect to the instrument by which it is carried out.

Second: deliberate killing entails legal retaliation, whereas quasi-deliberate killing does not.

Third: the blood money for deliberate killing is payable by the killer, whereas the blood money for quasi-deliberate killing is payable by the male agnates.

Fourth: deliberate killing entails no expiation, whereas quasi-deliberate killing does entail an expiation.

(1) Its source documentation (takhrij) has been given previously, p. 5. (2) It states in al-Rawd: “Or he throws it into a small quantity of water ... etc.” (7:175).

ضربه في غير مقتل، كأن ضربه في طرف، أو على رأسه بسوط، أو عصا صغيرة، فنقول: هذا ليس بعمد بل شبه عمد، ودليله قصة المرأتين من هذيل اللتين اقتتلتا، فرمت إحداهما الأخرى بحجر فقتلتها وما في بطنها، فقضى النبي ﷺ: «أن دية المرأة على العاقلة، وقضى بدية الجنين غرة عبد أو أمة» (١) قال أهل العلم: هذا الحديث هو الأصل في إثبات شبه العمد؛ لأن الجناية متعمدة، لكن الآلة التي حصل بها القتل لا تقتل غالباً. أَوْ لَكَزَهُ، وَنَحْوَهُ (٢)، وَالخَطَأُ أَنْ يَفْعَلَ مَا لَهُ فِعْلُهُ، مِثْلُ أَنْ يَرْمِيَ مَا يَظُنُّهُ صَيْداً، أَوْ غَرَضاً، أَوْ شَخْصاً، فَيُصِيبَ آدميّاً لَمْ يَقْصِدْهُ، وَعَمْدُ الْصَّبِيِّ وَالْمَجْنُونِ. قوله: «أو لكزه» إذا لكزه في مقتل فإنه عمد؛ لأنه يقتل غالباً، وموسى ﵇ وكز القبطي فمات، قال تعالى: ﴿فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ﴾ [القصص: ١٥]، وكان موسى ﵇ رجلاً شديداً قوياً، لمّا رأى الإسرائيلي يقاتل القبطي، وكزه فقضى عليه، ومات، ولهذا قال: ﴿رَبِّ إِنِّي قَتَلْتُ مِنْهُمْ نَفْسًا فَأَخَافُ أَنْ يَقْتُلُونِ﴾ [القصص: ٣٣]. والفرق بين العمد وشبه العمد: أولاً: يشتركان في قصد الجناية، ويختلفان في الآلة التي حصلت الجناية بها. ثانياً: العمد فيه قصاص، وشبه العمد ليس فيه قصاص. ثالثاً: دية العمد على القاتل، ودية شبه العمد على العاقلة. رابعاً: العمد ليس فيه كفارة، وشبه العمد فيه كفارة.

(١) سبق تخريجه ص (٥). (٢) قال في الروض: (أو ألقاه في ماء قليل … إلخ) (٧/ ١٧٥).