and error in it; for he intended the action, but erred in the killing, so there is no retribution in this. The blood money is upon the 'aqilah [the killer's male paternal relatives], according to the opinion of the majority of scholars. Malik categorized it as intentional [homicide] necessitating retribution because (2) there is nothing in the Book of Allah except intentional and erroneous [homicide], so whoever adds a third category adds to the textual ruling. [He also argued] that he killed him with an action he intended, so it is intentional, just as if he had pricked him with a needle and killed him. Abu Bakr, from among our associates, said: The blood money is obligatory upon the wealth of the killer. This is the opinion of Ibn Shubruma, because it is an outcome of an intentional action, so it is upon the killer's wealth, like all other offenses. Our position is based on what Abu Hurayra narrated, saying: Two women from Hudhayl fought, and one of them threw a stone at the other and killed her and what was in her womb. The Prophet (peace and blessings of Allah be upon him) decreed that the blood money for her fetus is a slave or a slave-girl, and he decreed that the blood money for the woman be upon her 'aqilah. Muttafaq 'alayh [agreed upon by Al-Bukhari and Muslim] (3). Thus, he obligated her blood money upon the 'aqilah, and the 'aqilah does not bear [the liability for] intentional [homicide]. Furthermore, the statement of the Prophet (peace and blessings of Allah be upon him): "Behold! (4) In the killing of intentional error, the killing of the whip, the staff, and the stone, is one hundred camels" (5). In another wording, the Prophet (peace and blessings of Allah be upon him) said: "The blood money for quasi-intentional homicide is aggravated, like the blood money for intentional [homicide], but its perpetrator is not killed." Narrated by Abu Dawud (6). This is a textual proof, and his statement [indicates] this is a third category. We say: Yes, this was established by the Sunnah, and the first two categories were established by the Book [of Allah]. Furthermore, it is a killing that does not necessitate retribution, so its blood money is upon the 'aqilah, like erroneous homicide.
1419 - Issue: He said: (Erroneous homicide is of two types: one of them is that one throws at game, or
(2) In M: "wa-li-annahu" (and because). (3) Reported by Al-Bukhari in the Chapter of Soothsaying, from the Book of Medicine, and in the Chapter of the Woman's Fetus, and the Chapter of the Woman's Fetus and that the blood money is upon the father and the father's agnates, not upon the son, from the Book of Blood Money. Sahih al-Bukhari 7/175, 9/14, 15. And by Muslim, in the Chapter of the Blood Money for the Fetus..., from the Book of Qasama [Oaths]. Sahih Muslim 3/1309, 1310. It was also reported by Abu Dawud in the Chapter of Blood Money for the Fetus, from the Book of Blood Money. Sunan Abi Dawud 2/498, 499. And by Al-Nasa'i in the Chapter of Blood Money for the Woman's Fetus, from the Book of Qasama. Al-Mujtaba 8/42, 43. And by Ibn Majah in the Chapter of Blood Money for the Fetus, from the Book of Blood Money. Sunan Ibn Majah 2/882. And by Al-Darimi in the Chapter of Who is Liable for the Blood Money of Erroneous Homicide, from the Book of Blood Money. Sunan al-Darimi 2/197. And by Imam Ahmad in Al-Musnad 2/274, 535. (4) In M: "la" (no). (5) Its derivation was previously mentioned on page 447. (6) In the Chapter of Blood Money for Limbs, from the Book of Blood Money. Sunan Abi Dawud 2/496.
والخَطَإِ فيه، فإنَّه عَمَدَ الفِعْلَ، وأخْطَأَ في القَتْلِ، فهذا لا قَوَدَ فيه. والدِّيَةُ على العاقِلَةِ، في قولِ أكثرِ أهلِ العلمِ. وجَعَلَه مالكٌ عَمْدًا مُوجِبًا للقِصاصِ؛ لأنَّه (٢) ليس في كتابِ اللَّه إلَّا العَمْدُ والخَطَأُ، فمَن زاد قِسْمًا ثالثًا، زاد على النَّصِّ، ولأنَّه قَتَلَه بفِعْلٍ عَمَدَه، فكان عَمْدًا، كما لو غَرَزَه بِإبْرةٍ فقَتَله. وقال أبو بكرٍ من أصحابِنا: تجبُ الدِّيةُ في مالِ القاتلِ. وهو قولُ ابنِ شُبْرُمةَ؛ لأنَّه مُوجِبُ فِعْلٍ عَمْدٍ، فكان في مالِ القاتلِ، كسائرِ الجِناياتِ. ولَنا، ما رَوَى أبو هُرَيْرةَ، قال: اقْتَتَلَتِ امْرأتانِ من هُذَيْلٍ، فَرَمَتْ إحْدَاهُمَا الأخْرَى بحَجَرٍ، فقَتَلَتْها وما في بَطْنِها، فقَضَى النَّبِيُّ -صلى اللَّه عليه وسلم- أنَّ دِيَةَ جَنِينِها عَبْدٌ أو وَلِيدةٌ، وقَضَى بدِيَةِ المرأةِ على عاقِلَتِها. مُتَّفَقٌ عليه (٣). فأوْجَبَ دِيَتَها على العاقلةِ، والعاقلةُ لا تَحْمِلُ عَمْدًا، وأيضًا قولُ النَّبِيِّ -صلى اللَّه عليه وسلم-: "أَلَا (٤) إنَّ فِي قَتِيلِ خَطَإِ الْعَمْدِ، قَتِيلِ السَّوْطِ والعَصَا والحَجَرِ، مِائةً مِنَ الإِبِلِ" (٥). وفي لفظٍ، أنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- قال: "عَقْلُ شِبْهِ العَمْدِ مُغَلّظٌ، مِثْلُ عَقْلِ العَمْدِ، ولَا يُقْتَلُ صَاحِبُهُ". رواه أبو داودَ (٦). وهذا نَصٌّ، وقولُه هذا قِسْمٌ ثالثٌ. قُلْنا: نعم، هذا ثَبَتَ بالسُّنَّةِ، والقِسْمانِ الأَوَّلان ثَبَتَا بالكِتابِ، ولأنَّه قَتْلٌ لا يُوجِبُ القَوَدَ، فكانت دِيَتُه على العاقلةِ، كقَتْلِ الخَطَإِ.
١٤١٩ - مسألة؛ قال: (والْخطَأُ عَلَى ضَرْبَيْنِ؛ أحَدُهُمَا أنْ يَرْمِىَ الصَّيْدَ، أوْ
(٢) في م: "ولأنه".(٣) أخرجه البخاري، في: باب الكهانة، من كتاب الطب، وفي: باب جنين المرأة، وباب جنين المرأة وأن العقل على الوالد وعصبة الوالد لا على الولد، من كتاب الديات. صحيح البخاري ٧/ ١٧٥، ٩/ ١٤، ١٥. ومسلم، في: باب دية الجنين. . ., من كتاب القسامة. صحيح مسلم ٣/ ١٣٠٩، ١٣١٠.كما أخرجه أبو داود، في: باب دية الجنين، من كتاب الديات. سنن أبي داود ٢/ ٤٩٨، ٤٩٩. والنسائي، في: باب دية جنين المرأة، من كتاب القسامة. المجتبى ٨/ ٤٢، ٤٣. وابن ماجه، في: باب دية الجنين، من كتاب الديات. سنن ابن ماجه ٢/ ٨٨٢. والدارمي، في: باب دية الخطأ على من هي، من كتاب الديات. سنن الدارمي ٢/ ١٩٧. والإِمام أحمد، في: المسند ٢/ ٢٧٤، ٥٣٥.(٤) في م: "لا".(٥) تقدم تخريجه، في صفحة ٤٤٧.(٦) في: باب ديات الأعضاء، من كتاب الديات. سنن أبي داود ٢/ ٤٩٦.
