Manhaj al-Salikin wa Tawdih al-Fiqh fi al-DinAbd al-Rahman al-Sadi’

626—The following conditions must be met for retaliation to be obligatory:

  1. The killer must be legally accountable.

  2. The victim’s life must be legally protected, and the victim must be equal in legal status to the offender with respect to Islam, slavery, and freedom. Thus, a Muslim is not put to death for killing a disbeliever, nor a free person for killing a slave.

  3. The killer must not be a parent of the victim; neither parent is put to death for killing their child.

  4. All legally accountable heirs entitled to demand retaliation must agree.

  5. There must be assurance that the prescribed limits will not be exceeded when retaliation is exacted.

627—A group is put to death in retaliation for killing one person.

628—Retaliation is exacted upon each limb by its corresponding limb whenever this can be done without exceeding the prescribed limit1, for Allah Most High says:

“We ordained for them therein: a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds, equal retaliation. But whoever waives it as charity, it will be an expiation for him. Those who do not judge by what Allah has revealed are indeed the wrongdoers.” Al-Mā’idah 45

629—A woman’s blood money is half that of a male2, except where the amount is less than one-third of the full blood money, in which case they are equal.

(1) The Shaykh said: The ruling on the destruction of limbs is the same as that on the taking of life: retaliation is obligatory when the act is deliberate and unlawful, but not otherwise. Retaliation requires correspondence in the type and location of the body part. Retaliation also applies to wounds that terminate at a defined anatomical boundary or joint, since equivalence can be ensured; otherwise, it does not apply. *Nūr al-Basā'ir*, p. 55. (2) B and T read: “the man.”
٦٢٦- ويشترط في وجوب القصاص: ١-كون القاتل مكلفاً. ٢- والمقتول معصوماً، ومكافئاً للجاني في الإسلام، والرق والحرية، فلا يقتل المسلم بالكافر، ولا الحر بالعبد. ٣- وألا يكون والداً للمقتول، فلا يقتل الأبوان بالولد. ٤- ولابد من اتفاقِ الأولياء المكلفين. ٥- والأمن من التعدي في الاستيفاء. ٦٢٧- وتقتل الجماعة بالواحد. ٦٢٨- وَيُقَادُ كُلُّ عضوٍ بِمِثْلِهِ إِذَا أَمْكَنَ بِدُونِ تعد١؛ لِقَوْلِهِ تَعَالَى: ﴿وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنْفَ بِالْأَنْفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ﴾ اَلْمَائِدَةُ ٤٥ ٦٢٩- وَدِيَةُ اَلْمَرْأَةِ عَلَى نِصْفِ دِيَةِ اَلذَّكَر٢، إِلَّا فِيمَا دُونَ ثُلُثِ اَلدِّيَةَ فَهُمَا سَوَاءٌ.
١ قال الشيخ: وحكم إتلاف الأطراف حكم إتلاف النفوس في وجوب القصاص في العمد العدوان، وعدم القصاص في غيره، ولكن يشترط في القصاص: المساواة في الاسم والموضع، وكذلك الجروح التي تنتهي إلى حد أو مفصل فيها القصاص لإمكان المساواة، وإلا فلا قصاص فيها. "نور البصائر ص ٥٥". ٢ في "ب، ط": الرجل.

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