Importance of Prayer & Ruling of its Abandonment
Facing the Qiblah & Intention in the Prayer
Etiquettes of Walking to Prayer and its Description
Description of Prayer Continued
Description of Prayer Continued
Description of Prayer Continued
Pillars and Mandatory Acts of Prayer
Two Prostrations of Forgetfulness
Supererogatory (Voluntary) Prayers
Supererogatory (Voluntary) Prayers Continued
Times of Prohibition of (Supererogatory) Prayer
Congregational Prayers & Latecomers
Jumu'ah (Congregational Friday) Prayer
Introduction & Commercial and Selling
Selling of Primary & Secondary Commodities
Cancellation Options in Transactions
Cancellation Options Continued
Debt Transference & Guarantor-ship
Mortgaging & Security Deposits
Partnership & Companies Continued
Reviving Barren Lands & Per-Job Wage
Lost and Found Property & Foundlings
Prize Money & Deposits for Safekeeping
Conditions of the Obligation and Execution of Qiṣâṣ (Equal Retribution)
There are four conditions for the obligation of retribution: First: The murderer must be mukallaf. There is no retribution against the child or the insane.
وَيُشْتَرَطُ لِوُجُوْبِهِ أَرْبَعَةُ شُرُوْطٍ: أَحَدُهَا: كَوْنُ اْلقَاتِلِ مُكَلَّفًا، فَأَمَّا الصَّبِيُّ وَالْمَجْنُوْنُ فَلاَ قِصَاصَ عَلَيْهِمَا.
Second: The victim must be inviolable. As for (killing) the ḥarbi, the apostate, the killer member of a group of bandits, the adulterer, or one killed in self-defense, or to protect one’s property or honor, there is no liability in these cases.
الثَّانِيْ: كَوْنُ الْمَقْتُوْلِ مَعْصُوْمًا، فَإِنْ كَانَ حَرْبِيًّا، أَوْ مُرْتَدًّا، أَوْ قَاتِلاً فِيْ الُمَحَارَبَةِ، أَوْ زَانِيًا مُحْصَنًا، أَوْ قَتْلُهُ دَفْعًا عَنْ نَفْسِهِ، أَوْ مَالِهِ، أَوْ حُرْمَتِهِ، فَلاَ ضَمَانَ فِيْهِ.
Third: The victim must be equal (in terms of religion and freedom) to the killer, so the free Muslim will be killed for (killing) a free Muslim, regardless of sex. A freeman will not be killed for (killing) a slave, 1565 nor a Muslim for a non-Muslim, 1566 because the
الثَّالِثُ: كَوْنُ الْمَقْتُوْلِ مُكَافِئًا لِلْقَاتِل، فَيُقْتَلُ اْلحُرُّ اْلمُسْلِمُ بِاْلحُرِّ اْلمُسْلِمِ، ذَكَرًا كَانَ أَوْ أُنْثى، وَلاَ يُقْتَلُ حُرٌّ
1565. Qiṣâṣ from a Freeman for Killing a Slave
(a) + (-H, -t): A freeman will be killed for killing a slave.
Please refer to the appendix on slavery.
There is a difference between the sinfulness of the act and the obligation of qiṣâṣ.
Killing anyone unjustifiably is an enormity by consensus.
Just because qiṣâṣ is not required does not mean that the judiciary cannot impose any punishment. The punishment should be severe enough to deter people from these crimes.
1566. Qiṣâṣ from a Muslim Who Killed a non-Muslim
(-H): A Muslim will be killed for killing a non-Muslim.
The killing of a non-combatant non-Muslim is an enormity by consensus. The Messenger of Allah (SA) said:
Messenger of Allah (SA) said, “No believer is to be killed for a disbeliever (that is, in qiṣâṣ).” 1567 The dhimmi is killed for (killing) another dhimmi or a Muslim, a slave for a slave, and a freeman for a freeman.
بِعَبْدٍ، وَلاَ مُسْلِمٌ بِكَافِرٍ؛ لِقَوْلِ النَّبِيِّ : "لَا يُقْتَلُ مُؤْمِنٌ بِكَافِرٍ." وَيُقْتَلُ الذِّمِّيُّ بالذِّمِّيِّ وَاْلمُسْلِمِ، وَيُقْتَلُ اْلعَبْدُ بِاْلعَبْدِ، وَاْلحُرِّ بِاْلحُرِّ.
Fourth: The killer is not the victim’s parent. A parent will not be killed for (killing) his descendant, no matter how many generations down; the two parents are the same in this regard. 1568 If the blood-custodian 1569 or one of them (regardless of how small his entitlement) is
الرَّابِعُ: أَنْ لاَ يَكُوْنَ أَباًّ لِلْمَقْتُوْلِ، فَلاَ يُقْتَلُ وَالِدٌ بِوَلَدِهِ وَإِنْ سَفَلَ، وَاْلأَبَوَانِ فِيْ هَذَا سَوَاءٌ، وَلَوْ كَانَ وَلِيُّ الدَّمِ وَلَدًا، أَوْ لَهُ فِيْهِ حَقٌّ وَإِنْ قَلَّ،
“Whoever kills a mu‘âhid will not smell the fragrance of paradise, even though its fragrance could be smelled at a distance of 40 years.” (B – from Ibn ‘Amr)
مِنْ قَتْلِ مُعَاهِداً لَمْ يَرَحْ رَائِحَةَ اَلْجَنَّةِ, وَإِنَّ رِيحَهَا لِيُوجَدَ مِنْ مَسِيرَةِ أَرْبَعِينَ عَامّاً
There is a disagreement in this case about retaliation or discretionary punishment by the Muslim state. The Ḥanafis (the formal madh-hab of the Abbasid and Ottoman caliphates) decreed that a Muslim is to be killed in retaliation for killing a non-Muslim; this was also the position of ash-Sha‘bi, an-Nakha‘i and Ibn Abi Laylâ. To explain the meaning of the hadith used here in the main text, they cited the hadith where the Prophet (SA) said:
“No believer is to be killed for (killing) a disbeliever, nor should one who has a covenant with the Muslims be killed (for killing a disbeliever) while his covenant holds.” (D – from ‘Ali. H:S)
لَا يُقْتَلُ مُؤْمِنٌ بِكَافِرٍ، وَلَا ذُو عَهْدٍ فِي عَهْدِهِ
They argued that in this hadith, the Messenger of Allah (SA) made the mu‘âhid (non-Muslims under a treaty of peace) different from the kâfir (one who rejects Islam), which is in this case the ḥarbi. As for non-Muslims under a treaty of peace, it was reported that Caliphs ‘Ali (as reported by Ba) and ‘Umar ibn ‘Abdul-‘Azeez (in Muṣannaf ‘Abdur-Razzâq) ordered retaliation if they were killed by Muslims.
1567. (D,N,A. H:Auth)
1568. (-M): If it is clear that the parent intended to kill the child, he or she will be subject to qiṣâṣ.
1569. Blood-custodian (lit., waliy ad-dam, or the one in charge of the blood): The family member(s) who have the right to press charges against the killer and to demand retribution or diyah.
a descendant of the killer, retribution will not be executed.
لَمْ يَجِبِ اْلقَوَدُ.
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
فِعْلٍ يَغْلِبُ عَلىٰ الظَّنِّ أَنَّهُ يَقْتُلُهُ، كَضَرْبِهِ بِمُثَقَّلٍ كَبِيْرٍ، أَوْ يُكَرِّرُهُ بِصَغِيْرٍ، أَوْ إِلْقَائِهِ مِنْ شَاهِقٍ، أَوْ خَنْقِهِ أَوْ تَحْرِيْقِهِ،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.
( Page : no 146)