Majmu' al-FatawaIbn Taimiya

had anyone among the nations maintained that a wrongful, transgressing killer should never be put to death. No human being held this view; rather, all humanity agrees that, as a general rule, a killer is put to death. Yet powerful oppressors distinguish between one slain person and another.

Some interpret His words:

“In legal retribution there is life for you”

as meaning that, when a would-be killer knows he will be put to death, he refrains, thereby preserving both his own life and that of his intended victim. The response to this is: this meaning is sound, but everyone knows it, and it is ingrained in human nature. No human being permits someone to be killed without his killer being put to death. Rather, everyone allows the killer to be put to death when the two are equal. Nor can it be imagined that people … (1) if anyone who could overpower another killed him without himself being put to death, would settle for money.

Since this principle is among the first things human beings recognize, and they know that they cannot live without it, it is comparable to their need for food, drink, and shelter. The Quran is too exalted for its purpose to be merely to acquaint people with such self-evident matters. Rather, this is included within its meaning: when He prescribed legal retribution for those slain, whereby one free person is offset against another, one slave against another, and one female against another, He made the blood-money for one equal to that for the other, and the blood of one equivalent to that of the other. This entails their equality in matters of blood and blood-money. Through this offsetting of claims, their lives are preserved from the strife that would bring about their destruction, as is well known.

This meaning can be derived from this verse. Thus, it is understood that the blood and blood-money of one free person are equivalent to those of another free person, so one is put to death for killing the other. And once it is understood that claims are offset because the amounts of blood-money are equal, it is understood that blood-money is due for the slain person.

(1) A blank in the original.
يَكُنْ فِي الْأُمَمِ مَنْ يَقُولُ إنَّ الْقَاتِلَ الظَّالِمَ الْمُتَعَدِّي مُطْلَقًا لَا يُقْتَلُ فَهَذَا لَمْ يَكُنْ عَلَيْهِ أَحَدٌ مِنْ بَنِي آدَمَ؛ بَلْ كُلُّ بَنِي آدَمَ مُطْبِقُونَ عَلَى أَنَّ الْقَاتِلَ فِي الْجُمْلَةِ يُقْتَلُ لَكِنَّ الظَّلَمَةَ الْأَقْوِيَاءَ يُفَرِّقُونَ بَيْن قَتِيلٍ وَقَتِيلٍ. وَقَوْلُ مَنْ قَالَ: إنَّ قَوْلَهُ: {وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ} مَعْنَاهُ أَنَّ الْقَاتِلَ إذَا عَرَفَ أَنَّهُ يُقْتَلُ كَفَّ فَكَانَ فِي ذَلِكَ حَيَاةٌ لَهُ وَلِلْمَقْتُولِ يُقَالُ لَهُ: هَذَا مَعْنًى صَحِيحٌ؛ وَلَكِنَّ هَذَا مِمَّا يَعْرِفُهُ جَمِيعُ النَّاسِ وَهُوَ مَغْرُوزٌ فِي جِبِلَّتِهِمْ وَلَيْسَ فِي الْآدَمِيِّينَ مَنْ يُبِيحُ قَتْلَ أَحَدٍ مِنْ غَيْرِ أَنْ يُقْتَلَ قَاتِلُهُ؛ بَلْ كُلُّهُمْ مَعَ التَّسَاوِي يُجَوِّزُونَ قَتْلَ الْقَاتِلِ وَلَا يُتَصَوَّرُ أَنَّ النَّاسَ. . . (١) إذَا كَانَ كُلُّ مَنْ قَدَرَ عَلَى غَيْرِهِ قَتَلَهُ وَهُوَ لَا يُقْتَلُ يَرْضَى بِمَالِ وَإِذَا كَانَ هَذَا الْمَعْنَى مِنْ أَوَائِلِ مَا يَعْرِفُهُ الْآدَمِيُّونَ وَيَعْلَمُونَ أَنَّهُمْ لَا يَعِيشُونَ بِدُونِهِ صَارَ هَذَا مِثْلُ حَاجَتِهِمْ إلَى الطَّعَامِ وَالشَّرَابِ وَالسُّكْنَى فَالْقُرْآنُ أَجَلُّ مِنْ أَنْ يَكُونَ مَقْصُودُهُ التَّعْرِيفَ بِهَذِهِ الْأُمُورِ الْبَدِيهِيَّةِ؛ بَلْ هَذَا مِمَّا يَدْخُلُ فِي مَعْنَاهُ وَهُوَ أَنَّهُ إذَا كَتَبَ عَلَيْهِمْ الْقِصَاصَ فِي الْمَقْتُولِينَ أَنَّهُ يَسْقُطُ حُرٌّ بِحُرِّ وَعَبْدٌ بِعَبْدِ وَأُنْثَى بِأُنْثَى فَجَعَلَ دِيَةَ هَذَا كَدِيَةِ هَذَا وَدَمَ هَذَا كَدَمِ هَذَا مُتَضَمِّنٌ لِمُسَاوَاتِهِمْ فِي الدِّمَاءِ وَالدِّيَاتِ وَكَانَ بِهَذِهِ الْمُقَاصَّةِ لَهُمْ حَيَاةٌ مِنْ الْفِتَنِ الَّتِي تُوجِبُ هَلَاكَهُمْ كَمَا هُوَ مَعْرُوفٌ وَهَذَا الْمَعْنَى مِمَّا يُسْتَفَادُ مِنْ هَذِهِ الْآيَةِ فَعُلِمَ أَنَّ دَمَ الْحُرِّ وَدِيَتَهُ كَدَمِ الْحُرِّ وَدِيَتِهِ فَيُقْتَلُ بِهِ وَإِذَا عَلِمَ أَنَّ التَّقَاصَّ يَقَعُ لِلتَّسَاوِي فِي الدِّيَاتِ عَلِمَ أَنَّ لِلْمَقْتُولِ دِيَةً.
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