Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/181)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

who agree with someone that they themselves will claim responsibility for the killing, thereby making the liable agnatic relatives bear the blood-money, which they then divide equally among themselves.

If someone asks: Is it preferable for the liable agnatic relatives to confirm the admission, or is it preferable for them to deny it? And is their denial accepted?

The answer is that the liable agnatic relatives must consider the surrounding indications. If the indications point to the truthfulness of the one making the admission, they must confirm it, so as to discharge themselves of what is obligatory upon them. But if his truthfulness does not appear more likely to them, they may deny it.

If he confesses and the liable agnatic relatives do not confirm him, the blood-money and the expiation are established as his liability. Yet, as a matter between him and Allah, if he is truthful in his confession and truly is the killer, they are binding upon him; otherwise, they are not.

His statement, “nor anything less than one-third of the full blood-money”: that is, the liable agnatic relatives do not bear anything less than one-third of the full blood-money—namely, the blood-money for a free Muslim male, which is one hundred camels.

Thus, if a man accidentally cuts off three fingers of a free Muslim male, the liable agnatic relatives do not bear the blood-money. But if he cuts off four, they bear it, because the compensation for four fingers is forty camels, which is more than one-third.

A head wound that reaches the membrane surrounding the brain and a penetrating wound into the body cavity each entail one-third of the blood-money, so the liable agnatic relatives bear them. As for a wound exposing the bone, a fracture of the bone, and a fracture in which the bone is displaced, the liable agnatic relatives do not bear either of them, because their compensation is less than one-third. The evidence for this is what has been reported from the Commander of the Believers, Umar ibn al-Khattab (1)—and there is no doubt that Umar

(1) Ibn Hazm cited it in al-Muhalla as a suspended narration, through Ibn Wahb (11/51). See also al-Musannaf by Ibn Abi Shaybah (6/408). Abd al-Razzaq narrated from Ibn Jurayj and Ma'mar, from Ubayd Allah ibn Umar, who said: “They are agreed—or he said, ‘We nearly reached agreement’—that anything less than one-third is exclusively from his wealth.” Al-Musannaf (9/410).

فيتفقون مع شخص على أنهم هم الجناة، ويحملون العاقلة الدية، وتكون الدية بينهم أنصافاً. فإن قال قائل: هل الأولى للعاقلة أن تصدق، أو الأولى أن تُنكر؟ وهل إنكارها مقبول؟ الجواب: أنه يجب أن تنظر العاقلة إلى القرائن، فإن دلَّت القرائن على صدق المقر وجب عليها أن تصدق؛ لتبرئ ذمتها مما يجب عليها، وإن لم يغلب على ظنها صدقه فلها أن تنكر. وإذا اعترف ولم تصدقه العاقلة ثبتت الدية عليه، وعليه الكفارة، ولكن بينه وبين الله، إن كان صادقاً في اعترافه وأنه هو القاتل لزمته، وإلا فلا. قوله: «ولا ما دون ثلث الدية التامة» أي: لا تحمل العاقلة ما دون ثلث الدية التامة، وهي دية الحر الذكر المسلم، وهي مائة بعير. فلو أن رجلاً قطع ثلاث أصابع من ذكر مسلم حر خطأ، فلا تحمل العاقلة الدية، وإذا قطع أربعة حملته العاقلة؛ لأن الأربعة فيها أربعون وهي فوق الثلث. والمأمومة الجائفة فيها ثلث الدية فتحملها العاقلة، وأما الموضحة والهاشمة والمنقلة فلا تحملهما العاقلة؛ لأن ديتها دون الثلث، والدليل أن ذلك هو المروي عن أمير المؤمنين عمر بن الخطاب ﵁ (١) ـ ولا ريب أن عمر ﵁

(١) أخرجه ابن حزم في المحلى معلقاً من طريق ابن وهب (١١/ ٥١). وانظر: المصنف لابن أبي شيبة (٦/ ٤٠٨). وقال عبد الرزاق عن ابن جريج ومعمر عن عبيد الله بن عمر قال: إنهم مجتمعون، أو قال: كدنا أن نجتمع أن ما دون الثلث في ماله خاصة. المصنف (٩/ ٤١٠).