For this reason, the majority hold that the ‘āqila bears liability only for substantial sums. According to Mālik and Ahmad, it does not bear liability for anything below one-third of the full blood money; according to Abū Hanīfah, for anything below the compensation due for a tooth or a wound exposing the bone. Imposing this obligation therefore belongs to the same category as the kindness the Lawgiver has enjoined towards those in need, such as stranded travellers, the poor, the needy, and relatives in need.

It is well known that this is among the foundations of the revealed laws upon which the welfare of the world rests. Allah has divided His creation into rich and poor, and their welfare cannot be secured without meeting the needs of the poor. He has also forbidden usury, which harms the poor. The command to give charity thus serves the same purpose as the prohibition of usury. This is why Allah links the two in such statements as His words, Exalted is He:

“Allah brings usury to nothing and makes charity grow.”

And His words, Exalted is He:

“Whatever you give in usury so that it may increase through other people’s wealth will not increase with Allah. But whatever you give in charity, seeking Allah’s Face—it is they who will receive a manifold increase.”

Towards the end of al-Baqarah, Allah sets out the rulings governing wealth, which fall into three categories: justice, generosity, and injustice. Justice is trade; injustice is usury; and generosity is charity. He praises those who give charity and mentions their reward, condemns those who practise usury and explains their punishment, and permits trade and the contracting of debts for a specified term.

Bearing liability for blood money thus belongs to the same category as the rights He has made binding upon people towards one another, such as the rights of a fellow Muslim, a relative, a neighbour, a slave, and a wife.