Tafsir al-BaghawiAl-Baghawi

93/ The blood-money for a woman is half that of a man. The blood-money for those under a covenant of protection and those under treaty is one-third of the blood-money for a Muslim, if they are from the People of the Book; if they are Magians, it is one-fifth of the blood-money. It is reported that Umar, may Allah be pleased with him, said: “The blood-money for a Jew or a Christian is four thousand dirhams, and that for a Magian is eight hundred.” (1) This was the view of Said ibn al-Musayyib and al-Hasan, and it was also adopted by al-Shafii, may Allah have mercy on him.

Others held that the blood-money for a protected non-Muslim or one under treaty is the same as the blood-money for a Muslim. This is reported from Ibn Masud, may Allah be pleased with him, and was the view of Sufyan al-Thawri and the scholars of opinion.

Another group said that the blood-money for a protected non-Muslim is half that of a Muslim. This was the view of Umar ibn Abd al-Aziz, and it was also held by Malik and Ahmad, may Allah have mercy on them.

The blood-money in purely deliberate and quasi-deliberate killing is aggravated by the ages of the camels: thirty hiqqahs (female camels in their fourth year), thirty jadhaahs (female camels in their fifth year), and forty pregnant camels (2), carrying their young. This was the view of Umar ibn al-Khattab and Zayd ibn Thabit, may Allah be pleased with them; it was also held by Ata and adopted by al-Shafii, may Allah have mercy on him. This is based on what Abd al-Wahhab ibn Muhammad al-Khatib informed us: Abd al-Aziz ibn Ahmad al-Khallal informed us; Abu al-Abbas al-Asamm informed us; al-Rabi informed us; al-Shafii, may Allah have mercy on him, informed us; Ibn Uyaynah informed us, from Ali ibn Zayd ibn Judan, from al-Qasim ibn Rabiah, from Abdullah ibn Umar, may Allah be pleased with them, that the Messenger of Allah, peace and blessings be upon him, said: “Beware: the blood-money for quasi-deliberate killing by a whip or stick is one hundred camels, aggravated, forty of which are pregnant camels carrying their young.” (3)

Others held that the aggravated blood-money is divided into four quarters: twenty-five bint makhad (female camels in their second year), twenty-five bint labun (female camels in their third year), twenty-five hiqqahs, and twenty-five jadhaahs. This was the view of al-Zuhri and Rabiah, and it was also held by Malik, Ahmad, and the scholars of opinion.

As for the blood-money for accidental killing, it is reduced. By agreement, it is divided into five portions, though they differed regarding its division. One group held that it consists of twenty bint makhad, twenty bint labun, twenty ibn labun (male camels in their third year), twenty hiqqahs, and twenty jadhaahs. This was the view of Umar ibn Abd al-Aziz, Sulayman ibn Yasar, al-Zuhri, and Rabiah; it was also held by Malik and al-Shafii, may Allah have mercy on them. Others replaced the ibn labun with bint makhad; this is reported from Ibn Masud, may Allah be pleased with him, and was held by Ahmad and the scholars of opinion.

Compensation for injuries to the limbs is assessed according to this basis, and the compensation for a woman in this regard is half that of a man. The blood-money in accidental and quasi-deliberate killing is due from the aqilah, namely the male agnatic relatives of the killer. Nothing is due from the perpetrator himself as part of it, because the Prophet, peace and blessings be upon him, made it obligatory upon the aqilah.

(1) Recorded by al-Shafii in al-Musnad, 2:107 (Tartib al-Musnad); and by al-Tabari in al-Tafsir, 9:54. See also Sharh al-Sunnah, 10:205. (2) Al-khilfah, with a fatha on the kha and a kasra on the lam, means a pregnant she-camel. Its plurals are khilfat and khalaif. See al-Nihayah by Ibn al-Athir, 2:68. (3) Recorded by Abu Dawud in al-Diyat, chapter: “How much is the blood money?” on the authority of Ibn Amr, 6:354; by al-Nasai in al-Qasamah, chapter: “How much is the blood money for quasi-intentional killing?” on the authority of Abdullah ibn Amr, 8:40; by Ibn Majah in al-Diyat, chapter: “The enhanced blood money for quasi-intentional killing,” no. 2628, 2:878; by al-Daraqutni in al-Hudud, 3:105; by al-Shafii, 2:108 of Tartib al-Musnad; and by Ahmad, 2:11, on the authority of Ibn Umar, as well as elsewhere. Ibn Hibban graded it authentic, and Ibn al-Qattan said: “It is authentic, and the variation does not impair it.” See Talkhis al-Habir, 4:15; Nasb al-Rayah, 4:331-333. The author also recorded it in Sharh al-Sunnah, 10:186.
٩٣/أوَدِيَةُ الْمَرْأَةِ نِصْفُ دِيَةِ الرَّجُلِ، وَدِيَةُ أَهْلِ الذِّمَّةِ وَالْعَهْدِ ثُلُثُ دِيَةِ الْمُسْلِمِ، إِنْ كَانَ كِتَابِيًّا، وَإِنْ كَانَ مَجُوسِيًّا فَخُمُسُ الدِّيَةِ، رُوِيَ عَنْ عُمَرَ ﵁ أَنَّهُ قَالَ: دِيَةُ الْيَهُودِيِّ وَالنَّصْرَانِيِّ أَرْبَعَةُ آلَافِ دِرْهَمٍ، وَدِيَةُ الْمَجُوسِيِّ ثَمَانِمِائَةٍ (١) ، وَهُوَ قَوْلُ سَعِيدِ بْنِ الْمُسَيَّبِ وَالْحَسَنِ وَإِلَيْهِ ذَهَبَ الشَّافِعِيُّ ﵁. وَذَهَبَ قَوْمٌ إِلَى أَنَّ دِيَةَ الذِّمِّيِّ وَالْمُعَاهِدِ مِثْلُ دِيَةِ الْمُسْلِمِ، رُوِيَ ذَلِكَ عَنِ ابْنِ مَسْعُودٍ ﵁ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَصْحَابِ الرَّأْيِ. وَقَالَ قَوْمٌ: دِيَةُ الذِّمِّيِّ نِصْفُ دِيَةِ الْمُسْلِمِ وَهُوَ قَوْلُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، وَبِهِ قَالَ مَالِكٌ وَأَحْمَدُ رَحِمَهُمَا اللَّهُ. وَالدِّيَةُ فِي الْعَمْدِ الْمَحْضِ وَشِبْهِ الْعَمْدِ مُغَلَّظَةٌ بِالسِّنِّ فَيَجِبُ ثَلَاثُونَ حُقَّةً وَثَلَاثُونَ جَذَعَةً وَأَرْبَعُونَ خَلِفَةً (٢) فِي بُطُونِهَا أَوْلَادُهَا، وَهُوَ قَوْلُ عُمَرَ بْنِ الْخَطَّابِ وَزَيْدِ بْنِ ثَابِتٍ ﵄، وَبِهِ قَالَ عَطَاءٌ، وَإِلَيْهِ ذَهَبَ الشَّافِعِيُّ ﵁، لِمَا أَخْبَرَنَا عَبْدُ الْوَهَّابِ بْنُ مُحَمَّدٍ الْخَطِيبُ، أَنَا عَبْدُ الْعَزِيزِ بْنُ أَحْمَدَ الْخَلَّالُ، أَنَا أَبُو الْعَبَّاسِ الْأَصَمُّ، أَنَا الرَّبِيعُ، أَنَا الشَّافِعِيُّ ﵁، أَنَا ابْنُ عُيَيْنَةَ، عَنْ عَلِيِّ بْنِ زَيْدِ بْنِ جُدْعَانَ، عَنِ الْقَاسِمِ بْنِ رَبِيعَةَ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "أَلَا إِنَّ فِي قَتْلِ الْعَمْدِ الْخَطَإِ بِالسَّوْطِ أَوِ الْعَصَا مِائَةً مِنَ الْإِبِلِ مُغَلَّظَةً، مِنْهَا أَرْبَعُونَ خَلِفَةً فِي بُطُونِهَا أَوْلَادُهَا" (٣) . وَذَهَبَ قَوْمٌ إِلَى أَنَّ الدِّيَةَ الْمُغَلَّظَةَ أَرْبَاعٌ: خَمْسٌ وَعِشْرُونَ بِنْتَ مَخَاضٍ، وَخَمْسٌ وَعِشْرُونَ بِنْتَ لِبَوْنٍ، وَخَمْسٌ وَعِشْرُونَ حُقَّةً، وَخَمْسٌ وَعِشْرُونَ جَذَعَةً، وَهُوَ قَوْلُ الزُّهْرِيِّ وَرَبِيعَةَ وَبِهِ قَالَ مَالِكٌ وَأَحْمَدُ وَأَصْحَابُ الرَّأْيِ. وَأَمَّا دِيَةُ الْخَطَإِ فَمُخَفَّفَةٌ، وَهِيَ أَخْمَاسٌ بِالِاتِّفَاقِ، غَيْرَ أَنَّهُمُ اخْتَلَفُوا فِي تَقْسِيمِهَا، فَذَهَبَ قَوْمٌ إِلَى أَنَّهَا عِشْرُونَ بِنْتَ مَخَاضٍ، وَعِشْرُونَ بِنْتَ لَبُونٍ، وَعِشْرُونَ ابْنَ لِبَوْنٍ، وَعِشْرُونَ حُقَّةً، وَعِشْرُونَ جَذَعَةً، وَهُوَ قَوْلُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَسُلَيْمَانَ بْنِ يَسَارٍ وَالزُّهْرِيِّ وَرَبِيعَةَ، وَبِهِ قَالَ مَالِكٌ وَالشَّافِعِيُّ ﵏، وَأَبْدَلَ قَوْمٌ بَنِي اللَّبُونِ بِبَنَاتِ الْمَخَاضِ، يُرْوَى ذَلِكَ عَنِ ابْنِ مَسْعُودٍ ﵁، وَبِهِ قَالَ أَحْمَدُ وَأَصْحَابُ الرَّأْيِ. وِدِيَةُ الْأَطْرَافِ عَلَى هَذَا التَّقْدِيرِ، وَدِيَةُ الْمَرْأَةِ فِيهَا عَلَى النِّصْفِ مِنْ دِيَةِ الرَّجُلِ، وَالدِّيَةُ فِي قَتْلِ الْخَطَإِ وَشِبْهِ الْعَمْدِ عَلَى الْعَاقِلَةِ، وَهُمْ عَصَبَاتُ الْقَاتِلِ مِنَ الذُّكُورِ، وَلَا يَجِبُ عَلَى الْجَانِي مِنْهَا شَيْءٌ لِأَنَّ النَّبِيَّ ﷺ أَوْجَبَهَا عَلَى الْعَاقِلَةِ.
(١) أخرجه الشافعي في المسند: ٢ / ١٠٧ (ترتيب المسند) ، الطبري في التفسير: ٩ / ٥٤، وانظر: شرح السنة: ١٠ / ٢٠٥. (٢) الخلفة - بفتح الخاء المعجمة وكسر اللام - الحامل من النوق، وتجمع على خلفات، وخلائف. انظر النهاية لابن الأثير: ٢ / ٦٨. (٣) أخرجه أبو داود في الديات، باب كم الدية؟ عن ابن عمرو: ٦ / ٣٥٤، والنسائي في القسامة، باب كم دية شبه العمد؟ عن عبد الله بن عمرو: ٨ / ٤٠، وابن ماجه في الديات، باب دية شبه العمد مغلظة، برقم (٢٦٢٨) : ٢ / ٨٧٨، والدارقطني في الحدود: ٣ / ١٠٥ والشافعي: ٢ / ١٠٨ من ترتيب المسند، وأحمد: ٢ / ١١ عن ابن عمر، وفي مواضع أخرى. وصححه ابن حبان وقال ابن القطان: هو صحيح، ولا يضره الاختلاف. انظر: تلخيص الحبير: ٤ / ١٥، نصب الراية: ٤ / ٣٣١ - ٣٣٣. وأخرجه المصنف في شرح السنة: ١٠ / ١٨٦.

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