Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/209)

Al-Siyasa al-Shar'iyyaIbn Taimiya

[أ/ق 65] shooting at game or a target and, without knowledge or intent, strikes a person. This is not subject to legal retaliation; rather, the blood money is payable by the killer’s paternal kin responsible for blood money, while the expiation is payable from his own property. Many issues concerning these categories are well known from the works of the scholars (1).

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Retaliation for wounds is likewise established by the Quran, the Sunnah, and scholarly consensus, provided that equivalence can be maintained. If a person cuts off another’s right hand at a joint, the injured party may cut off his hand in the same manner. If he knocks out his tooth, the injured party may knock out his tooth. If a person is wounded in the head or face so that the bone is exposed, he may inflict the same wound upon the offender. However, when exact equivalence cannot be ensured—for example, if a person breaks a bone beneath the flesh or inflicts a wound less severe than one that exposes the bone—retaliation is not prescribed (2). Rather, the prescribed blood money [or the assessed compensation = bāʾ] is due in accordance with what (3) has been related from the Prophet, peace and blessings be upon him, and his Companions.

For every organ or faculty of which a person has only one, full blood money is due, such as the tongue, the nose, the penis, speech, and intellect.

For everything of which a person has two, full blood money is due for both and half of it for one, such as the two eyes and their sight, the two ears and hearing, the two hands, and the two legs.

For anything of which a person has three, one-third of the blood money is due for one, such as the two sides of the nose and the septum between them.

For anything of which a person has four, one-quarter of the blood money is due for one, such as the four eyelids.

(1) The wording in the other manuscripts is: “the blood money and the expiation. There are many issues here that are well known in the works of the scholars and among the scholars themselves.” (2) Manuscript Yā reads: “is permissible.” (3) The words “or the *arsh* (assessed compensation)” are from the other manuscripts. The preposition *bāʾ* has been supplied to make the text grammatically coherent.

[أ/ق ٦٥] يرمي صيدًا أو هدفًا فيصيب به إنسانًا بغير علمه ولا قصده، فهذا ليس فيه قود وإنما فيه الدية على عاقلة القاتل، وفيه الكفَّارة في ماله، وفي هذه الأبواب مسائل كثيرة معروفة في كتب أهل العلم (١). فصل والقصاص في الجراح ــ أيضًا ــ ثابت بالكتاب والسنة والإجماع بشرط المساواة، فإذا قطعَ يدَه اليمنى من مِفصل فله أن يقطع يده كذلك، وإذا قلع سنه فله أن يقلع سنه، وإذا شُجَّ في رأسه أو وجهه فأوضحَ العظمَ فله أن يشجَّه كذلك، فأما إذا لم يمكن المساواة، مثل أن يكسِر له عظمًا باطنًا أو شجَّه دون المُوضِحَة، فلا يُشْرع (٢) القصاص، بل تجب الدية المحدودة [أو الأرْش = بـ] ما (٣) جاء عن النبي ﷺ وأصحابه، فكل عضو أو منفعة ليس في الإنسان فيه إلا واحد؛ ففيه دية كاملة، كاللسان، والأنف، والذَّكَر، والكلام والعقل. وكلُّ ما في الإنسان منه اثنان ففيهما الدية، وفي أحدهما نصفها، كالعينين ونظرهما، والأذنين والسمع، واليدين، والرِّجلين. وما في الإنسان فيه ثلاثة؛ ففي أحدها ثلث الدية، كجانبي الأنف، والحائل بينهما. وما فيه منه أربعة؛ ففي أحدها ربع الدية، كالأجفان الأربعة.

(١) العبارة في بقية النسخ: «الدية والكفَّارة، وهنا مسائل كثيرة معروفة في كتب أهل العلم وبينهم». (٢) (ي): «يسوغ». (٣) «أو الأرش» من باقي النسخ. والباء لاستقامة النص.