a slave, God Almighty shall free for every limb of it a limb of his from the Fire" (13). This is because if it is mandatory in accidental killing, it is more fitting in intentional killing; for the latter is greater in sin, larger in crime, and the need for the expiation of its guilt is greater. Our argument is the implication of His saying, the Almighty: "And whoever kills a believer by mistake - then the freeing of a believing slave." Then He mentioned intentional killing and did not necessitate an expiation for it, instead making its punishment Hell; the implication of this is that there is no expiation for it. It is narrated that [Al-Harith ibn] (14) Suwayd ibn al-Samit killed a man, so the Prophet, may God bless him and grant him peace, ordered the retaliatory punishment (qawad) upon him and did not mandate an expiation. Furthermore, 'Amr ibn Umayyah al-Damri killed two men who were (15) under a covenant with the Prophet, may God bless him and grant him peace, and the Prophet, may God bless him and grant him peace, paid blood money for them and did [not command him to offer an expiation] (16). This is because it is an act that necessitates (17) the death penalty, so it does not necessitate an expiation, just like the adultery of a married person (zina al-muhsan). The hadith of Wathilah is susceptible to the interpretation that it was accidental, and he called it "obligatory" meaning that he had caused the loss of a life through killing. It is also possible that it was semi-intentional, or that he commanded them to free a slave as a voluntary act (tabarru'), and for this reason he commanded someone other than the killer to free a slave. The reasoning they provided is invalid; for it was made mandatory in accidental killing to erase the sin, as such a killing is not free from negligence; thus, it does not necessarily follow that it is mandatory in a case where the sin is greater (18), to the extent that it cannot be removed by it. Once this is established, there is no difference between intentional killing that necessitates retaliation and that for which there is no retaliation, such as a father killing his child, a master killing his slave, a free person killing a slave, or a Muslim killing a disbeliever; for this is all categorized as intentional.
Section: Expiation is mandatory in semi-intentional killing. I (19) am not aware of any specific opinion from our scholars regarding this, but
(13) Extracted by Abu Dawud, in: "Chapter on the Reward for Freeing a Slave," from the Book of Manumission, Sunan Abi Dawud 2/354. Also Imam Ahmad in: Al-Musnad 3/491. (14) A necessary addition. See the story in: Al-Tabaqat al-Kubra by Ibn Sa'd (Beirut) 3/552, 553, and Al-Sirah by Ibn Hisham 3/89. (15) Omitted from [M]. (16) In [M]: "he mandates an expiation." The hadith has already been mentioned in: 9/158. (17) In [B]: "a cause of." (18) In [B] there is an addition: "from him." (19) In [B]: "nor."
رَقَبَةً، يَعْتِقِ اللهُ تَعَالَى بِكُلِّ عُضْوٍ مِنْهَا عُضْوًا مِنْهُ مِنَ النَّارِ" (١٣). ولأنَّها إذا وَجَبَتْ في قَتْلِ الخطإِ، ففى العَمْدِ أوْلَى؛ لأنَّه أعْظَمُ إثْمًا، وَأكْبَرُ جُرْمًا، وحاجتُه إلى تَكْفِيرِ ذَنْبِه أعْظَمُ. ولَنا، مَفْهومُ قولِه تعالى: {وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ}. ثم ذكَر قَتْلَ العَمْدِ، فلم يُوجبْ فيه كَفَّارةً، وجَعَلَ جَزاءَه جَهَنَّمَ، فمَفْهومُه أنَّه لا كَفَّارةَ فيه ورُوِيَ أنَّ [الحارثَ بنَ] (١٤) سُوَيْد بن الصَّامتِ قتلَ رجلًا، فأوْجَبَ النَّبِيُّ -صلى اللَّه عليه وسلم- عليه القَوَدَ، ولم يُوجِبْ كَفَّارةً. وعمرو بن أُمَيَّةَ الضَّمْرِيُّ قتلَ رَجُلَيْن كانَا (١٥) في عهدِ النَّبيّ -صلى اللَّه عليه وسلم-، فَوَدَاهُما النَّبيُّ -صلى اللَّه عليه وسلم-، ولم [يأمُرْهُ بكفَّارةٍ] (١٦). ولأنَّه فِعلٌ يُوجِبُ (١٧) القتلَ، فلا يُوجِبُ كفارةً، كزنَى الْمُحصَنِ، وحديثُ واثلةَ، يَحْتَمِلُ أنَّه كان خطأً، وسَمَّاه مُوجِبًا، أي فوَّت النَّفْسَ بالقَتْلِ. ويَحْتَمِلُ أنَّه كانَ شِبْهَ عَمْدٍ. ويحتَمِلُ أنَّه أمرَهم بالإِعْتاقِ تَبَرُّعًا، ولذلك أمرَ غيرَ القاتلِ بالإِعْتاقِ. وما ذَكروه من المعنى لا يَصِحُّ؛ لأنَّها وجَبتْ في الخطإِ، فتَمْحُوا إثْمَه؛ لكَوْنِه لا يَخْلُو مِن تَفْريطٍ، فلا يَلْزَمُ من ذلك إيجابُها في مَوْضِعٍ عَظُمَ (١٨) الإِثْمُ فيه، بحيثُ لا يرْتَفِعُ بها. إذا ثبتَ هذا، فلا فَرْقَ بينَ العمدِ المُوجِبِ للقِصاصِ، وما لا قِصاصَ فيه، كقتلِ الوَالدِ ولدَه والسَّيِّدِ عبدَه، والحُرِّ العبدَ، والمسلمِ الكافرَ؛ لأنَّ هذا من أنْواعِ العَمْدِ.
فصل: وتجبُ الكَفَّارةُ في شِبْهِ العَمْدِ. ولم (١٩) أعلمْ لأصْحابِنا فيه قولًا، لكنْ
(١٣) أخرجه أبو داود، في: باب في ثواب العتق، من كتاب العتق، سنن أبي داود ٢/ ٣٥٤. والإِمام أحمد، في: المسند ٣/ ٤٩١.(١٤) تكملة لازمة. وانظر القصة في: الطبقات الكبرى، لابن سعد (بيروت) ٣/ ٥٥٢، ٥٥٣. والسيرة، لابن هشام ٣/ ٨٩.(١٥) سقط من: م.(١٦) في م: "يوجب كفارة".والحديث تقدم، في: ٩/ ١٥٨.(١٧) في ب: "موجب".(١٨) في ب زيادة: "منه".(١٩) في ب: "ولا".
