The Book of Indemnities

Collective Repetitive Oath

Taking (Qasamah)

اْلقَسَامَةِ

The Book of Dhihar

Glossary

Chapter on Collective Repetitive Oath Taking (Qasâmah) 1628

Sahl ibn Abi Ḥathmah and Râfi‘ ibn Khadeej narrated that Muḥayyiṣah and ‘Abdullâh ibn Sahl went to Khaybar and parted (from each other) among palm trees. ‘Abdullâh ibn Sahl was killed, and the Jews were blamed (for the murder). The Messenger of Allah (SA) said, “Let 50 of you take oaths regarding (accusing) a man from them, and he should be surrendered with his rope (around his neck).” They said, “We did not see this matter ourselves. How can we take an oath?” 1628He said, “The Jews will exonerate themselves by the oaths of 50 of them.” They said, “Messenger of Allah, they are a people who are unbelievers.” Then the Messenger of Allah (SA) paid them the blood money himself. 1629

رَوَى سَهْلُ بْنُ أَبِيْ حَثْمَةَ، وَرَافِعُ بْنُ خَدِيْجٍ أَنَّ مُحَيِّصَةَ، وَعَبْدَ اللهِ بْنَ سَهْلٍ انْطَلَقَا قِبَلَ خَيْبَرَ فتفرقا في النخل فَقُتِلَ عَبْدُ اللهِ بْنُ سَهْلٍ، فاتَّهَمُوا اْليَهُوْدَ به، فَقَالَ رَسُوْلُ اللهِ : "يُقْسِمُ خَمْسُونَ مِنْكُمْ عَلَى رَجُلٍ مِنْهُمْ فَيُدْفَعُ بِرُمَّتِهِ ‏"‏ فقَالُوا أَمْرٌ لَمْ نَشْهَدْهُ كَيْفَ نَحْلِفُ قَالَ ‏"فَتُبَرِّئُكُمْ يَهُودُ بِأَيْمَانِ خَمْسِينَ مِنْهُمْ" قَالُوا "قَوْمٌ كُفَّارٌ؛" قَالَ "فَوَدَاهُ النَّبِي مِنْ قِبَلِهِ."

1628. Islamic law is ultimately concerned with the protection of life. When people are wounded or cheated by someone else, they can be there to speak for themselves, but this is not the case when the victim is killed. Moreover, murder usually happens in places and circumstances that make the establishment of definitive proof against the offender harder than in other crimes. This was even truer in the past, before the remarkable advancements in forensic sciences. This chapter deals with a very special topic pertaining to admissible proofs for establishing the crime of murder. Some of the scholars did not accept the collective and repetitive oath taking (which will be explained) as an admissible proof in the Islamic judiciary; these include Sâlim ibn ‘Abdullâh, Abu Qilâbah, ‘Umar ibn ‘Abdul-‘Azeez, Sulaymân ibn Yasâr and al-Ḥakam ibn ‘Utaybah. The majority, including (A) + (+H, +M, +S), accepted it, although they had many disagreements regarding its nature, prerequisites, and scope of operation, and the punishment required once guilt was established through it.

1629.(Ag) The scholars who declined to act on qasâmah argued that the Prophet (SA) only told them to take the oaths, as they would have done in jâhiliyah (the age of spiritual darkness before Islam), to show them that this was not permissible in Islam. When his Companions argued that they could not take oaths about something they had not witnessed, he did not tell them that they could; he simply said that the Jews would then take the oaths to deny their involvement in the killing of their relative. These scholars also argued that there is no traceable proof that the Prophet (SA), Abu Bakr or ‘Umar ever applied qasâmah in retribution.

When a murder victim is found, if his heirs blame a certain man for killing him, and it is known that there was hostility between them previously, as well as reasonable suspicion 1630 – as in the case of the Anṣâr and the people of Khaybar – then those heirs will take 50 oaths against one of them, and they will thereby be entitled to take his life; 1631 if they do not

فَمَتىَ وُجِدَ قَتِيْلٌ، فَادَّعَى أَوْلِيَاؤُهُ عَلىٰ رَجُلٍ قَتْلَهُ، وَكَانَتْ بَيْنَهُمْ عَدَاوَةٌ وَلَوْثٌ، كَمَا كَانَ بَيْنَ اْلأَنْصَارِ، وَأَهْلِ خَيْبَرَ، أَقْسَمَ اْلأَوْلِيَاءُ عَلىٰ وَاحِدٍ مِنْهُمْ خَمْسِيْنَ

1630.Prerequisites for Qasâmah

They all agreed that:

Qasâmah applies only in murder. (A) + (+H, +M, +S): There is another condition, which is the presence of lawth (reasonable suspicion) that falls short of an admissible proof but gives credence to the claim of the heirs. This lawth is defined by (A) + (+M, +S) as corroborative evidence against the defendant. Examples of lawth:

-   The testimony of one person (whereas two would be required as proof).

-   Two people who can testify that X wounded Y, but not that X killed Y.

-  The murder victim saying before death that X is responsible for his or her death.

-  The presence of X near the crime scene, holding a sharp tool or having bloody garments.

If you examine the reasons for suspicion, add to them the presence of pre-existing hostility, and then add the willingness of all the victim’s heirs to take 50 oaths against the accused, you will come to the conclusion that qasâmah is not based on mere conjecture. Some of the examples of lawth above would be considered sufficient to establish murder in some modern judiciaries. (A2): Lawth can mean the pre-existing hostility itself. (-H): The condition of lawth is satisfied when someone is murdered in an area where it would be expected that someone heard the victim call for help or can provide leads to identify the killer. It is noteworthy here to say that (-H) will ask the defendants, not plaintiffs, to take the denial oaths. In this case, qasâmah ensures that every neighborhood provides enough protection to outsiders, to avoid being responsible for the indemnity of those who get killed in their precinct.

1631.Punishment Warranted upon Qasâmah

take the oaths, then the defendant will take 50 oaths (that he is innocent) and will be acquitted. If they decline to take the oaths, they will be bound to pay the diyah.

يَمِيْنًا، فَإِنْ لَمْ يَحْلِفُوْا حَلَفَ الْمُدَّعَى عَلَيْهِ خَمْسِيْنَ يَمِيْنًا، وَبَرِئَ، فَإِنْ نَكَلُوْا فَعَلَيْهِمُ الدِّيَةُ

[Indemnity for Aborting a Fetus]

The indemnity for the aborted fetus is a ghurrah (male or female slave), which is equal in value to five camels and will be passed on to the heirs. If a pregnant woman drinks medicine, thereby (deliberately) aborting her fetus, she will be liable for that ghurrah, of which she will not inherit anything. If the fetus is from the People of the Book, the indemnity required is one-tenth of that for the mother. If the fetus is expelled alive and subsequently dies because of a blow, and this abortion

وَدِيَةُ اْلجَنِيْنِ اْلحُرِّ إِذَا سَقَطَ مَيْتًا غُرَّةٌ؛ عَبْدٌ أَوْ أَمَةٌ، قِيْمَتُهَا خَمْسٌ مِنَ اْلإِبِلِ مَوْرُوْثَةٌ عَنْهُ وَلَوْ شَرِبَتِ اْلحَامِلُ دَوَاءً فَأَسْقَطَتْ بِهِ جَنِيْنَهَا، فَعَلَيْهَا غُرَّةٌ، لاَ تَرِثُ مِنْهَا شَيْئًا. وَإِنْ كَانَ اْلجَنِيْنُ كِتَابِيًّا، فَفِيْهِ عُشْرُ دِيَةِ أُمِّهِ، وَإِنْ كَانَ عَبْدًا، فَفِيْهِ عُشْرُ قِيْمَةِ أُمِّهِ. وَإِنْ سَقَطَ اْلجَنِيْنُ حَيًّا، ثُمَّ مَاتَ مِنَ الضَّرْبَةِ، فَفِيْهِ دِيَةٌ

If the plaintiffs do not take the oaths and do not accept the oaths of the defendant, then the imam (authorities) will pay his indemnity from bayt ul-mâl. They cannot take oaths against more than one person. If there was neither known, pre-existing hostility between them nor lawth (reasonable suspicion), the defendant will take one oath only and will thereby be acquitted.

فَإِنْ لَمْ يَحْلِفِ الْمُدَّعُوْنَ، وَلَمْ يَرْضَوْا بِيَمِيْنِ الْمُدَّعَى عَلَيْهِ، وَدَاهُ اْلإِمَامُ مِنْ بَيْتِ الْمَالِ. وَلاَ يُقْسِمُوْنَ عَلىٰ أَكْثَرَ مِنْ وَاحِدٍ. وَإِنْ لَمْ يَكُنْ بَيْنَهُمْ عَدَاوَةٌ، حَلَفَ الْمُدَّعَى عَلَيْهِ يَمِيْنًا وَاحِدَةً، وَبَرِئَ

(A) + (+M): The establishment of guilt through qasâmah justifies qiṣâṣ. This position is supported by the evident implication of the hadith mentioned in the matn. (-H, -S): It only entitles the victim’s heirs to the indemnity. This was also reported from Abu Bakr, ‘Umar, and Ibn ‘Abbâs.

Collective Repetitive Oath Taking (Qasamah)

( Page : no 156)