Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/172)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

the hadith, “Wala is a bond like the bond of kinship” (1), and inheritance is established through it.

Thus, if it is assumed that a slave is emancipated, then commits an accidental offense, and has no blood relatives, the one who bears his blood money is his former master, if he is present; otherwise, it is borne by his agnates.

His statement, “their near and distant relatives,” may mean that both the near and distant relatives share in bearing the blood money, without regard to exclusion from inheritance.

It may also mean that agnates remain part of the aqilah even when they are distant, and that the assessment imposed upon them is according to their shares of inheritance.

However, the first meaning is intended: both their near and distant relatives are all part of the aqilah; they bear and pay the blood money. Yet the distant relative is not assessed when the near relative can bear it. This is the difference between it and inheritance: in inheritance, the distant relative does not inherit alongside the near relative; whereas here, he is not assessed if the near relative can bear it, but if he cannot, then he is assessed. For example, if a person has poor paternal uncles and wealthy paternal cousins, the paternal cousins do not inherit, but they are assessed along with the aqilah, because they are, broadly speaking, agnates.

His statement, “their present and absent relatives,” means that even the absent person is contacted and required to pay the portion of the blood money assessed upon him; otherwise, everyone would simply absent himself and leave the burden.

His statement, “including both direct lines of descent”: the correct wording is “both direct lines,” because it is coordinated

(1) Reported by al-Shafi'i in al-Musnad (237), Ibn Hibban in Ihsan (4950), al-Hakim (4:341), and al-Bayhaqi (10:292), on the authority of Ibn Umar. It has corroborating reports that strengthen it. It was authenticated by Ibn al-Turkumani in al-Jawhar al-Naqi (10:292), al-Hafiz in al-Talkhis (2151), and al-Albani in al-Irwa (5:109).

الحديث «لُحمة كلُحمة النسب» (١)، يورث به. فلو فرض أن عبداً أُعتق، وجنى خطأ، وليس له أقارب من النسب، فالذي يحمل عقله سيده إن كان موجوداً، أو عصباته. قوله: «قريبهم وبعيدهم» يحتمل أن المعنى أن القريب والبعيد يشتركون في العقل، ولا نظر إلى الحجب. ويحتمل أن المعنى أن العصبات وإن بعدوا فإنهم من العاقلة، وتحميلهم على حسب إرثهم. ولكن المعنى الأول هو المراد، وهو أن قريبهم وبعيدهم كلهم عاقلة، يعقلون ويؤدُّون، ولكن لا يحمّل البعيد إذا أمكن تحميل القريب، وهذا هو الفرق بينه وبين الإرث؛ لأن الإرث لا يرث البعيد مع القريب، ولكن هذا لا يحمَّل إذا أمكن تحميل القريب، فإن لم يمكن حُمِّل، كما لو كان له أعمام فقراء، وأبناء عم أغنياء، فأبناء العم لا يرثون، ولكن يحمَّلون مع العاقلة؛ لأنهم عصبة من حيث الجملة. قوله: «حاضرهم وغائبهم» أي: حتى الغائب يراسل ويطلب منه أن يؤدي ما حمِّل من الدية، وإلا لكان كلٌّ يغيب ويدع الحمل. قوله: «حتى عمودي نسبه» الصواب «عمودا» لأنها معطوفة

(١) أخرجه الشافعي في «المسند» (٢٣٧)، وابن حبان (٤٩٥٠) إحسان، والحاكم (٤/ ٣٤١)، والبيهقي (١٠/ ٢٩٢) عن ابن عمر ﵄ وله شواهد تقويه، وقد صححه ابن التركماني في «الجوهر النقي» (١٠/ ٢٩٢)، والحافظ في «التلخيص» (٢١٥١)، والألباني في «الإرواء» (٥/ ١٠٩).