Book of Fatal and Non-Fatal

Assault Conditions For Actual Execution

of Retribution

النَّذْرِ

Stations

Glossary

Conditions For Actual Execution of Retribution

Subsection: There are three conditions for the actual execution of retribution.
First: The blood-custodian must be mukallaf. If it is for a non-mukallaf, or if one of the blood-custodians – no matter how small his share – is not mukallaf, then taking retribution is not permitted. ¹⁵⁷⁰ If the non-mukallaf executes the retribution himself, it will suffice. ¹⁵⁷¹

فَصْلٌ: وَيُشْتَرَطُ لِجَوَازِ اسْتِيْفَاءِ اْلقِصَاصِ شُروطٌ ثَلاَثَةٌ أَحَدُهَا: أَنْ يَكُوْنَ لِمُكَلَّفٍ، فَإِنْ كَانَ لِغَيْرِهِ، أَوْ لَهُ فِيْه حَقٌّ وَإِنْ قَلَّ، لَمْ يَجُزِ اسْتِيْفَاؤُهُ، وَإِنِ اسْتَوْفَى غَيْرُ الْمُكَلَّفِ حَقَّهُ بِنَفْسِهِ، أَجْزَأَ ذٰلِكَ.

Second: All of the entitled (blood-custodians) must agree on the execution of retribution. If some of them do not agree or are absent, retribution may not be executed. If one of them carries it out, there will be no retribution against him, but he will owe the remaining portion of the indemnity. ¹⁵⁷² His co-heirs will be entitled to their

الثَّانِيْ: اتِّفَاقُ جَمِيْعِ الْمُسْتَحِقِّيْنَ عَلىٰ اسْتِيْفَائِهِ فَإِنْ لَمْ يَأْذَنْ فِيْهِ بَعْضُهُمْ، أَوْ كَانَ فِيْهِمْ غَائِبٌ، لَمْ يَجُزِ اسْتِيْفَاؤُهُ، فَإِنِ اسْتَوْفَاهُ بَعْضُهُمْ، فَلاَ قِصَاصَ

1570. Because they are not fit to make the choice between demanding qiṣâṣ and taking the indemnity.
(A): The decision between qiṣâṣ and indemnity is deferred until the child reaches buloogh or the insane regains sanity. If other blood-custodians choose indemnity, they are immediately entitled to that, and there will be no qiṣâṣ.

(a): The adult, sane heirs may demand qiṣâṣ even if a co-heir is a child or insane.

(a): A child’s guardian can demand qiṣâṣ on behalf of the child.

1571. Meaning there will be no indemnity deserved in this case.
(a) + (-H, -M, -t): the other heirs may demand qiṣâṣ.

(A) + (+S): the offender will be imprisoned until the child reaches puberty and decides.

1572. After his share is subtracted from the total amount.

shares of the indemnity, taken from the murderer’s estate. ¹⁵⁷³ All the (victim’s) co-heirs deserve (the right of) qiṣâṣ in proportion to their shares of the inheritance. ¹⁵⁷⁴

عَلَيْهِ، وَعَلَيْهِ بَقِيَّةُ دِيَتِهِ لَهُ، وَلِشُرَكَائِهِ حَقُّهُمْ فِيْ تَرِكَةِ الْجَانِيْ. وَيَسْتَحِقُّ اْلقِصَاصَ كُلُّ مَنْ يَرِثُ الْمَالَ عَلىٰ قَدْرِ مَوَارِيْثِهِمْ.

Third: Assurance of No Transgression in Execution If the offender is a pregnant woman, it is not permissible to carry out qiṣâṣ, whether (in retaliation) for murder or a wound; ¹⁵⁷⁵ nor is it permissible to execute a ḥadd until she gives birth and her child becomes independent of her. ¹⁵⁷⁶

الثَّالِثُ: اْلأَمْنُ مِنَ التَّعَدِّيْ فِيْ اْلاِسْتِيْفَاءِ فَلَوْ كَانَ اْلجَانِيْ حَامِلاً، لَمْ يَجُزِ اسْتِيْفَاءُ الْقِصَاصِ مِنْهَا فِيْ نَفْسٍ وَلاَ جُرْحٍ، وَلاَ اسْتِيْفَاءُ حَدٍّ مِنْهَا، حَتَّى تَضَعَ وَلَدَهَا، وَيَسْتَغْنِيَ عَنْهَا.

Subsection: The Obligation Becomes Void if One of the Following Occurs: First: Pardoning, so if some of the co-heirs waive

فَصْلٌ: وَيَسْقُطُ بَعْدَ وُجُوْبِهِ بِأُمُوْرٍ ثَلاَثَةٍ أَحَدُهَا: اْلعَفْوُ عَنْهُ، أَوْ عَنْ بَعْضِهِ، فَلَوْ عَفَى

1573. Clarifying example: Y kills X, who had three children (A, B, C). X’s children do not agree on seeking qiṣâṣ; A and C want the diyah (complete indemnity), but B goes ahead and carries out the qiṣâṣ against Y. There are two solutions for this in the madh-hab:
1) The one mentioned in the matn, where A and C can still demand their share of the indemnity from Y’s estate; B will be liable for that amount and owes it to Y’s heirs. (A/SM)

2) The other (easier) solution is to make B owe A and C their share of the indemnity, since his killing of Y took away from X’s heirs (blood-custodians) the right to an indemnity.

1574. Thus, if any of them forgive the killer, they will be entitled only to the diyah, which will be distributed among them according to their shares of the victim’s estate.

1575. For qiṣâṣ in retaliation for wounds, it will be also mentioned later that there must be assurance that the harm of the retribution will not exceed the harm inflicted by the original wound.

1576. After weaning, if there is no one else to nurse the baby. She should be spared at least until she gives her baby the colostrum

their right to all or part of the retribution, it all becomes void, ¹⁵⁷⁷ and the remaining co-heirs are entitled to their share of the indemnity. If pardoning was in return for compensation, he will be entitled to his share of the indemnity. Otherwise, he will be only entitled to the reward (of the hereafter). ¹⁵⁷⁸

بَعْضُ اْلوَرَثَةِ عَنْ حَقِّهِ أَوْ عَنْ بَعْضِهِ، سَقَطَ كُلُّهُ، وَلِلْبَاقِيْنَ حَقُّهُمْ مِنَ الدَّيَةِ، وَإِنْ كَانَ اْلعَفْوُ عَلىٰ مَالٍ، فَلَهُ حَقُّهُ مِنَ الدِّيَةِ، وَإِلاَّ فَلَيْسَ لَهُ إِلاَّ الثَّوْابُ.

Second: If the killer inherits the entitlement to retribution, ¹⁵⁷⁹ or if one of his offspring does. ¹⁵⁸⁰

الثَّانِيْ: أَنْ يَرِثَ اْلقَاتِلُ، أَوْ بَعْضِ وَلَدِهِ شَيْئًا مِنْ دَمِهِ.

1577. Because life cannot be divided.

1578. Pardoning the Murderer
Allah said:

{And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation – his reward is [due] from Allah...} (ash-Shoorâ 42: 40)

وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ

Ibn Taymiyah pointed out that this verse couples pardoning with reconciliation and rectification (iṣlâḥ). He reflected that if pardoning were expected to embolden the aggressor and result in more oppression, then it was not a means of rectification and reconciliation; in such a case, demanding qiṣâṣ was better.

1579The killer cannot inherit from the victim due to the Prophet’s explicit statement:

“The killer does not inherit.”

الْقَاتِلُ لاَ يَرِثُ

(T – from Abu Hurayrah. Earlier Hadith scholars:W, but it is accepted by some of the later ones, like Ibn Ḥajar and al-al-Albâni. All jurists acted upon it.)

However, the killer may indirectly inherit the right to retribution for his own victim. Clarifying example: A man kills his father, and then the man’s mother dies. He does not inherit any right to retribution for his father’s death because he was the killer himself, but his mother inherits 1/8 of that right, so he inherits part of it from her when she dies.

(a): This will still not acquit him from being subject to qiṣâṣ.

1580. Clarifying example: A woman kills her husband, so their son is entitled to demand retribution, but she is not subject to qiṣâṣ because the son cannot demand the killing of his parent.

Third: If the killer dies, then qiṣâṣ will not be executable, and the indemnity will be binding on his estate.

الثَّالِثُ: أَنْ يَمُوْتَ اْلقَاتِلُ، فَيَسْقُطُ، وَتَجِبُ الدِّيَةُ فِيْ تَرِكَتِهِ.

If one person intentionally kills two people, and their blood-custodians agree on having him killed (in retaliation) for both, he will be killed (in retaliation) for both. If they dispute over the execution of retribution, he will be killed (in retaliation) for the first, and (the co-heirs of) the second will be entitled to the indemnity. If the (right to) retribution for the first becomes void, the blood-custodians of the second will be entitled to carry out (qiṣâṣ).

وَلَوْ قَتَلَ وَاحِدٌ اثْنَيْنِ عَمْدًا، فَاتَّفَقَ أَوْلِيَاؤُهُمَا عَلىٰ قَتْلِهِ بِهِمَا، جَازَ، وَإِنْ تَشَاحُّوْا فِيْ اْلمُسْتَوْفِيْ، قُتِلَ بِاْلأَوَّلِ، وَلِلثَّانِيْ الدِّيَةُ. فَإِنْ سَقَطَ قِصَاصُ اْلأَوَّلِ، فَلِأَوْلِيَاءِ الثَّانِيْ اسْتِيْفَاؤُهُ.

Qiṣâṣ is exacted by striking the neck with the sword. He will not be mutilated unless he killed the victim in a certain way, in which case he may be subjected to the same. ¹⁵⁸¹

وَيُسْتَوْفَى اْلقِصَاصُ بِالسَّيْفِ فِيْ العُنُقِ، وَلاَ يُمَثَّلُ بِهِ، إِلاَّ أَنْ يَفْعَلَ شَيْئًا، فَيُفْعَلُ بِهِ مِثْلُهُ.

1581. There are two reports in the madh-hab about exacting lethal retribution. One does not allow anything except striking with a sharp sword (A/SM); the other allows killing in the same way the victim was killed.

Conditions For Actual Execution of Retribution

( Page : no 147)

Book of Fatal and Non-Fatal

Assault Conditions For Actual Execution

of Retribution

النَّذْرِ

Stations

Introduction

The Book of Purification

The Book of Prayer

The Book of Funerals

The Book of Fasting

The Book of Hajj and 'Umrah

Book of Zakat

The Book of Selling and Commercial Transactions

The Book of Bequests

The Book of Inheritance

The Book of Marriage

The Book of Divorce

The Book of Sadaq

The Book of Dhihar

The Book of Lian

The Book of Foods

The Book of Oaths

Book of Fatal and Non-Fatal Assault

The Book of Indemnities

The Book of Hudood

The Book of Jihad

The Book of the Judiciary

The Book of Testimonies

Appendix

Glossary

Conditions For Actual Execution of Retribution