Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (3/296)

and which must instead be determined by revealed instruction. Accordingly, the position adopted by Mālik—may Allah have mercy on him—is the soundest view on this matter. It is reported from the Prophet—peace be upon him—through ‘Amr ibn Shu‘ayb, from his father, from his grandfather, who said: “When the Messenger of Allah—may Allah bless him and grant him peace—entered Mecca in the year of the conquest, he said in his sermon: ‘The blood money for an unbeliever is half that for a Muslim.’”

As for the blood money for a Magian, it is eight hundred dirhams according to Mālik and al-Shāfi‘ī. Abū Hanīfa’s position—that it is equal to the blood money for a free Muslim—has already been mentioned. Adherents of the school must pay sixty-six and two-thirds dinars, while camel-owners must pay six and two-thirds camels. Compensation for his wounds is calculated proportionately to this amount of blood money.

Section
On Blood Money for an Apostate

There is disagreement concerning the blood money for an apostate killed before being invited to repent. One view is that no blood money is payable by his killer. Another is that his blood money is that of a Magian. A third is that it is the blood money prescribed for the religion to which he converted upon apostatizing.

Section
On Blood Money for a Slave

According to Mālik—may Allah have mercy on him—no blood money is prescribed for a slave. Rather, he is treated like any other commodity: whoever kills him, whether accidentally or deliberately, must pay his value from his own wealth, however high that value may be. His ‘āqila (those collectively liable for blood money) bear none of it.

A view identical to this position of Mālik—may Allah have mercy on him—has also been reported from al-Shāfi‘ī. His well-known position, however, and the apparent position of his school, is that when a slave is killed accidentally, his value is payable by the killer’s ‘āqila over three years. This is also Abū Hanīfa’s position, except that he holds that the payment must not exceed the prescribed blood money if the slave’s value exceeds

فيه وإنما يرجع فيه إلى التوقيف. وإذا كان ذلك فما ذهب إليه مالك ﵀ أولى ما قيل في ذلك، لأنه مروي عن النبي ﵇ من رواية عمرو بن شعيب عن أبيه عن جده أنه قال: «لما دخل رسول الله ﷺ مكة عام الفتح قال في خطبته: دية الكافر مثل نصف دية المسلم» وأما دية المجوسي فإنها ثمانمائة درهم عند مالك والشافعي. وقد تقدم مذهب أبي حنيفة أن ديته مثل دية الحر المسلم، وعلى أهل المذهب ستة وستون دينارا وثلثا دينار، وعلى أهل الإبل ستة أبعرة وثلثا بعير، وجراحه على حساب ديته هذه. فصل في دية المرتد واختلف في دية المرتد إذا قتل قبل أن يستتاب، فقيل لا دية على قاتلته. وقيل ديته دية مجوسي. وقيل ديته دية دينه الذي ارتد إليه. فصل في دية العبد وأما العبد فلا دية له على مذهب مالك ﵀ وإنما هو كسلعة من السلع فعلى قاتله خطأ كان أو عمدا قيمته بالغة ما بلغت في ماله، ولا تحمل العاقلة من ذلك شيئا. وروي عن الشافعي مثل قول مالك ﵀ هذا. والمشهور عنه الظاهر من مذهبه أن العبد إذا قتل خطأ فقيمته على عاقلة القاتل في ثلاث سنين وهو مذهب أبي حنيفة، إلا أنه يرى ألا يزاد على الدية إن كانت قيمته أكثر من