They argued regarding the aggravation in the case of intentional killing that (28) if unintentional killing is aggravated despite the excuse present in it, then it is more appropriate to aggravate it in intentional killing where there is no excuse. Everyone who holds the view of aggravating the blood money also requires aggravation in the compensation for limbs for these reasons; for that which requires the aggravation of the blood money for the soul, requires the aggravation of the blood money for a limb, such as intentional killing. The manifest view in the words of al-Khiraqi is that the blood money is not aggravated by any of that. This is also the position of al-Hasan, al-Sha'bi, al-Nakha'i, Abu Hanifah, al-Juzajani, and Ibn al-Mundhir. This was also narrated from the seven jurists (29), Umar ibn Abd al-Aziz, and others (30); because the Prophet, peace and blessings of Allah be upon him, said: "For the believing soul, there is one hundred camels," (31) and he did not add to that. "And upon the people of gold, one thousand dinars (32)." In the hadith of Abu Shurayh, the Prophet, peace and blessings of Allah be upon him, said: "And you, O Khuza'ah, have killed this victim from Hudhayl, and I, by Allah, will pay his blood money. Whoever has a victim killed after this, his family has two choices: if they wish, they may kill, and if they wish, they may take the blood money" (33). This killing occurred in Makkah within the Sacred Precinct of Allah, yet the Prophet, peace and blessings of Allah be upon him, did not increase the blood money and did not differentiate between the Sacred Precinct and elsewhere. The word of Allah, the Exalted and Majestic, {And whoever kills a believer by mistake, then the freeing of a believing slave and blood money delivered to his family} (34) implies that the blood money is one in every place and in (35) every situation. Furthermore, Umar, may Allah be pleased with him, took from Qatada al-Mudliji the blood money for his son and did not add more than one hundred. Al-Juzajani narrated, with his chain of transmission from Abu al-Zinad, that Umar ibn Abd al-Aziz used to gather the jurists, and it was among what he revived (36) from those Sunnahs, according to the words of the seven jurists of Medina and their peers, that some people used to say that the blood money is aggravated in
(28) In [copy] B: "li-annahu" (because it). (29) Omitted from the original copy. (30) Omitted from copy M. (31) Its documentation was mentioned previously, on page 5. (32) In [copy] B: "faman" (so whoever). (33) Its documentation was mentioned previously, in: 11/516. (34) Surah al-Nisa' 92. (35) The word "fi" (in) was omitted from the original copy and [copy] B. (36) In [copy] B: "ma ikhtara" (what he chose).
واحْتَجُّوا على التَّغْلِيظِ في العَمْدِ، أنَّه (٢٨) إذا غُلِّظَ الخَطَأُ مع العُذْرِ فيه، ففى العَمْدِ مع عَدَمِ العُذْرِ أوْلَى. وكلُّ مَن غَلَّظَ الدِّيَةَ، أوْجَبَ التَّغْلِيظَ في بَدَلِ الطَّرَفِ، بهذه الأسبابِ؛ لأنَّ ما أوْجَبَ تَغْليظَ دِيَةِ النَّفْسِ، أوْجَبَ تَغْلِيظَ دِيَةِ الطَّرَفِ، كالعَمْدِ. وظاهرُ كلام الْخِرَقِىِّ، أنَّ الدِّيَةَ لا تُغَلَّظُ بشيءٍ من ذلك. وهو قولُ الحسنِ، والشَّعْبِىِّ، والنَّخَعِىِّ، وأبي حنيفةَ، والْجُوزَجَانىِّ، وابنِ المُنْذِرِ. ورُوِىَ ذلك عن الفُقَهاءِ السَّبْعةِ (٢٩)، وعمرَ بن عبد العزيزِ، وغيرِهم (٣٠)؛ لأنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "فِي النَّفْسِ المُؤْمِنَةِ مِائَةٌ مِنَ الْإِبِلِ" (٣١). لم يَزِدْ على ذلك. "وعَلَى أهْلِ الذَّهَبِ أَلْفُ مِثْقالٍ" (٣٢). وفي حديثِ أبي شُرَيْحٍ، أنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- قال: "وَأَنْتُمْ يَا خُزَاعةُ قَدْ قَتَلْتُم هذَا الْقَتِيلَ مِنْ هُذَيْلٍ، وأَنَا واللهِ عاقِلُهُ، مَنْ (٣٢) قُتِلَ لَهُ قَتِيلٌ بَعْدَ ذلِكَ، فَأهْلُهُ بَيْنَ خِيَرَتَيْنِ؛ إنْ أَحَبُّوا قَتَلُوا، وإنْ أحَبُّوا أخَذُوا الدِّيَةَ" (٣٣). وهذا القَتْلُ كان بمَكَّةَ في حَرَمِ اللَّه تعالى، فلم يَزِدِ النَّبِىُّ -صلى اللَّه عليه وسلم- على الدِّيَةِ، ولم يُفَرِّقْ بين الحَرَمِ وغيرِه، وقولُ اللَّه عَزَّ وجَلَّ: {وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ} (٣٤). يَقْتَضِى أنَّ الدِّيَةَ واحدةٌ في كلِّ مكانٍ، وفى (٣٥) كلِّ حالٍ، ولأنَّ عمرَ، رَضِىَ اللهُ عنه، أخَذَ من قَتادَةَ المُدْلِجِىِّ دِيَةَ ابْنِه، ولم يَزِدْ على مائةٍ. ورَوَى الجُوزَجانىُّ، بإسْنادِه عن أبي الزِّنَادِ، أنَّ عمرَ بن عبد العزيزِ، كان يَجْمَعُ الفُقَهاءَ، فكان [ممَّا أحْيَى] (٣٦) من تلك السُّنَنِ بقولِ فُقَهاءِ المَدِينةِ السَّبْعةِ ونُظَرَائِهِم، أنَّ ناسًا كانوا يقولون: إنَّ الدِّيَةَ تُغَلَّظُ في
(٢٨) في ب: "لأنه".(٢٩) سقط من: الأصل.(٣٠) سقط من: م.(٣١) تقدم تخريجه، في صفحة ٥.(٣٢) في ب: "فمن".(٣٣) تقدم تخريجه، في: ١١/ ٥١٦.(٣٤) سورة النساء ٩٢.(٣٥) سقطت "في" من: الأصل، ب.(٣٦) في ب: "ما اختار".
