And this differs from divorce; and because it is a statement that can be voided, unlike killing. As for if he drinks or eats what removes his intellect other than wine, in a forbidden manner, then if his intellect is totally removed, such that he becomes insane, there is no retaliation upon him. But if it passes quickly and returns without medical treatment, then it is like intoxication, according to what has been detailed regarding it.
1425- Issue; he said: (A parent shall not be killed for his child, even if he descends).
The general principle is that the father is not to be killed for his child, and the grandfather is not to be killed for his grandchild, even if his degree descends, and whether that child is from sons or daughters. Among those from whom it is reported that the parent is not to be killed for his child is Umar ibn al-Khattab, may Allah be pleased with him. And this is the opinion of Rabi'ah, al-Thawri, al-Awza'i, al-Shafi'i, Ishaq, and the People of Opinion (Ashab al-Ra'i). Ibn Nafi', Ibn 'Abd al-Hakam, and Ibn al-Mundhir said: He is to be killed for him; due to the apparent meaning of the verses of the Book, the traditions necessitating retaliation, and because they are both free, Muslim individuals, both subject to retaliation; therefore, it is mandatory that each of them be killed for the other, like two strangers. Ibn al-Mundhir said: They have narrated in this chapter (1) traditions. Malik said: If he kills him by a stray strike with a sword or the like, he is not killed for it; but if he slaughters him, or kills him in a killing where there is no doubt that he intended his killing rather than his discipline, he is retaliated against for him. Our position is what Umar ibn al-Khattab and Ibn Abbas narrated, that the Messenger of Allah, peace and blessings of Allah be upon him, said: "A parent shall not be killed for his child." Al-Nasa'i recorded the hadith of Umar (2), and Ibn Majah (3) narrated both of them. Ibn 'Abd al-Barr mentioned them and said: It is a famous hadith among the people of knowledge in the Hijaz and Iraq, widespread among them, and its fame, acceptance, and practice are sufficient to dispense with its chain of transmission, to the point that an chain of transmission for something like it, given its fame, would be an affectation. And because the Prophet, peace and blessings of Allah be upon him, said: "You and your wealth belong to your father" (4). And the essence of this
(1) Omitted from M. (2) Perhaps it is in Al-Sunan al-Kubra. Imam Ahmad recorded the hadith of Umar in: Al-Musnad 1/49. (3) In: The Chapter on A Parent Not Being Killed for His Child, from the Book of Blood-Money (Diyat). Sunan Ibn Majah 2/888. Al-Tirmidhi recorded the hadith of Ibn Abbas in: The Chapter on What Has Been Reported Regarding a Man Who Kills His Son, Whether He Is Retaliated Against or Not, from the Chapters on Blood-Money. 'Aridat al-Ahwadhi 6/175. (4) Its verification preceded in: 4/309.
وفارَقَ هذا الطلاقَ، ولأنَّه قولٌ يُمْكِنُ إلْغاؤُه بخلافِ القَتْلِ. فأمَّا إن شَرِبَ أو أكَلَ ما يُزِيلُ عَقْلَه غيرَ الخمرِ، على وَجْهٍ مُحَرَّمٍ، فإن زالَ عَقْلُه بالكُلِّيَّةِ، بحيثُ صار مَجْنُونًا، فلا قِصاصَ عليه، وإن كان يَزُولُ قريبًا ويعودُ من غير تَدَاوٍ، فهو كالسُّكْرِ، على ما فُصِّلَ فيه.
١٤٢٥ - مسألة؛ قال: (وَلَا يُقْتَلُ وَالِدٌ بِوَلَدِهِ، وإنْ سَفَلَ)
وجملتُه أنَّ الأبَ لا يُقْتَلُ بوَلَدِه، والجَدُّ لا يُقْتَلُ بوَلَدِ وَلَدِه، وإن نَزَلَتْ دَرَجَتُه، وسَواءٌ في ذلك وَلَدُ البَنِينِ أو ولدُ البَناتِ. وممَّن نُقِلَ عنه أنَّ الوالدَ لا يقتلُ بولدِه، عمرُ بن الخَطَّابِ، رَضِيَ اللهُ عنه. وبه قال رَبِيعةُ، والثَّوْرِيُّ، والأوْزَاعيُّ، والشَّافِعيُّ، وإسْحاقُ، وأصْحابُ الرَّأْيِ. وقال ابن نافعٍ، وابنُ عبدِ الحَكَمِ، وابنُ المُنْذِر: يُقْتَلُ به؛ لظاهرِ آيِ الكتابِ، والأخبارِ المُوجِبَةِ للقِصاصِ، ولأنَّهما حُرَّانِ مُسلمانِ من أهلِ القِصاصِ، فوَجَبَ أن يُقْتَلَ كلُّ واحدٍ منهما بصاحِبِه، كالأجْنَبِيَّيْنِ. وقال ابنُ المُنْذِرِ: قد رَوَوْا في هذا البابِ (١) أخْبارًا. وقال مالكٌ: إن قَتَله حَذْفًا بالسيفِ ونحوِه، لم يُقْتَلْ به، وإن ذَبَحه، أو قَتَلَه قَتْلًا لا يُشَكُّ في أنَّه عَمَدَ إلى قَتْلِه دُونَ تَأْدِيبِه، أُقِيدَ به. ولَنا، ما رَوَى عمرُ بن الخَطَّابِ، وابنُ عباسٍ، أنَّ رسولَ اللَّه -صلى اللَّه عليه وسلم- قال: "لا يُقْتَلُ وَالِدٌ بوَلَدِه". أخْرَج النَّسائيُّ حديثَ عمرَ (٢)، ورَوَاهما ابنُ ماجه (٣)، وذكرهما ابنُ عبدِ البَرِّ، وقال: هو حديثٌ مشهورٌ عندَ أهلِ العلمِ بالحِجازِ والعراقِ، مُسْتَفِيضٌ عندَهم، يُسْتَغْنَى بشُهْرَتِه وقَبُولِه والعَمَلِ به عن الإِسْنادِ فيه، حتى يكونَ الإِسْنادُ في مثلِه مع شُهْرَتِه تَكَلُّفًا. ولأنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- قال: "أنْتَ ومَالُكَ لأَبِيكَ" (٤). وقَضِيَّةُ هذه
(١) سقط من: م.(٢) لعله في السنن الكبرى. وأخرج حديث عمر الإِمام أحمد، في: المسند ١/ ٤٩.(٣) في: باب لا يقتل الوالد بولده، من كتاب الديات. سنن ابن ماجه ٢/ ٨٨٨.وأخرج حديث ابن عباس الترمذي، في: باب ما جاء في الرجل يقتل ابنه يقاد منه أم لا، من أبواب الديات. عارضة الأحوذي ٦/ ١٧٥.(٤) تقدم تخريجه، في: ٤/ ٣٠٩.
