Then his blood money is the blood money of a Magian, because it is the least of blood monies, so it does not decrease below it. Furthermore, he is an unbeliever with a covenant, whose marriage is not lawful for us, so he resembles the Magian.
Section: As for the one among the unbelievers to whom the call (of Islam) has not reached, if he is found, it is not permissible to kill him until he is called. If he is killed before the call, without having been granted security (aman), then there is no compensation for it, because he has no covenant and no oaths, so he resembles the wife of the belligerent (harbi) and his young son. The prohibition of killing him is only due to the call reaching him. This is the opinion of Abu Hanifah. Abu al-Khattab said: He is compensated with what the people of his religion are compensated with. This is the school of al-Shafi'i, because his blood is preserved; he resembles one who has a grant of security. The first (view) is more appropriate, for this is invalidated by the children of the people of war and their insane people, and because he is an unbeliever with no covenant, so he is not subject to compensation, like children and the insane. As for if he has a covenant, he is entitled to the blood money of the people of his religion. If his religion is not known, then it is the blood money of the Magian, because it is the certainty, and what is added to it is doubtful.
1472 - Issue; He said: (The blood money of a free Muslim woman is half the blood money of a free Muslim man.)
Ibn al-Mundhir and Ibn Abd al-Barr said: The scholars are in consensus that the blood money of a woman is half the blood money of a man. Others besides them narrated from Ibn 'Ulayyah and al-Asamm that they both said: Her blood money is like the blood money of the man, because of his (the Prophet's) saying, peace be upon him: "In the soul of the believer there are one hundred camels." This is an anomalous (shadhdh) opinion that contradicts the consensus of the Companions and the Sunnah of the Prophet (peace and blessings of Allah be upon him). Indeed, in the book of 'Amr ibn Hazm it is written: "The blood money of the woman is half the blood money of the man." This is more specific than what they mentioned, and they are both in one book; thus, what we have mentioned is an explanation of what they mentioned, specifying it. The blood money of the women of every faith is half the blood money of their men, according to what we have presented in its place.
(5) In M: "idha" (if). (1) In B: "diyatuhuma" (the blood money of both of them). (2) Its authentication has preceded, on page 5, according to al-Bayhaqi, and it contains: "in the soul of the believer." (3) It is not in the book of 'Amr ibn Hazm. See Talkhis al-Habir 4/24. Al-Bayhaqi has recorded it in: The Chapter of What Has Come Regarding the Blood Money of the Woman, from the Book of Blood Monies, al-Sunan al-Kubra 8/95, from Mu'adh ibn Jabal as a marfu' narration, and also as a mawquf narration attributed to Ali, may Allah be pleased with him. (4) In M: "wa-hiya" (and she/it).
فدِيَتُه دِيَةُ مَجُوسىٍّ؛ لأنَّها أقَلُّ الدِّياتِ، فلا تَنْقُصُ عنها، ولأنَّه كافِرٌ ذو عَهْدٍ، لا تَحِلُّ مُناكَحَتُه، فأشْبَهَ الْمَجُوسِىَّ.
فصل: ومَنْ لم تَبْلُغْه الدَّعْوةُ من الكُفَّارِ إن وُجِدَ، لم يَجُزْ قَتْلُه حتى يُدْعَى، فإن قُتِلَ قبلَ الدَّعْوةِ من غيرِ أن يُعْطَى أمانًا، فلا ضَمانَ فيه؛ لأنَّه لا عَهْدَ له ولا أيْمانَ، فأشْبَهَ امرأةَ الحَرْبِىِّ وابنَه الصغيرَ، وإنَّما حَرُمَ قَتْله لتَبْلغه الدَّعْوةُ. وهذا قولُ أبى حنيفةَ. وقال أبو الخَطَّابِ: يُضْمَنُ بما يُضْمَنُ به أهْلُ دِينِه. وهو مذهبُ الشافعيِّ؛ لأنَّه مَحْقُونُ الدَّمِ، أشْبَهَ مَنْ له أمانٌ. والأوَّلُ أَوْلَى؛ فإنَّ هذا يَنْتَقِضُ بصِبْيانِ أهلِ الحَرْبِ ومَجانِينِهم، ولأنَّه كافرٌ لا عَهْدَ له، فلم يُضْمَنْ، كالصِّبْيانِ والْمَجانينِ. فأمَّا إن (٥) كان له عَهْدٌ، فله دِيَةُ أهْلِ دِينِه، فإن لم يُعْرَفْ دِينُه، ففيه دِيَةُ الْمَجُوسىِّ؛ لأنَّه اليَقِينُ، وما زاد مَشْكُوكٌ فيه.
١٤٧٢ - مسألة؛ قال: (ودِيَةُ الحُرَّةِ الْمُسْلِمَةِ، نِصْفُ دِيَةِ الْحُرِّ الْمُسْلِمِ)
قال ابنُ المُنْذِرِ، وابنُ عبدِ البَرِّ: أجْمَعَ أهلُ العلمِ على أنَّ دِيَةَ المرأةِ نصفُ دِيَةِ الرجلِ. وحكى غيرُهما عن ابنِ عُلَيَّةَ، والأصَمِّ، أنَّهما قالا: دِيَتُها (١) كَدِيَةِ الرَّجُلِ؛ لقولِه عليه السلام: "فِي نَفْسِ الْمُؤْمِنَةِ مِائَةٌ مِنَ الْإِبِلِ" (٢). وهذا قولٌ شاذٌّ، يُخالِفُ إجماعَ الصَّحابةِ، وسُنَّةَ النَّبِيِّ -صلى اللَّه عليه وسلم-، فإنَّ في كتابِ عَمْرِو بن حَزْمٍ: "دِيَةُ الْمَرْأَةِ عَلَى النِّصْفِ مِنْ دِيَةِ الرَّجُلِ" (٣). وهو (٤) أخَصُّ ممَّا ذكَرُوه، وهما في كتابٍ واحدٍ، فيكونُ ما ذكَرْنا مُفسِّرًا لما ذكَرُوه، مُخَصِّصًا له، ودِيَةُ نساءِ كلِّ أهلِ دِينٍ على النِّصْفِ من دِيَةِ رِجالِهم، على ما قَدَّمْناهُ في مَوْضِعه.
(٥) في م: "إذا".(١) في ب: "ديتهما".(٢) تقدم تخريجه، في: صفحة ٥، عند البيهقي، وفيه: "في النفس المؤمنة".(٣) ليس في كتاب عمرو بن حزم. انظر تلخيص الحبير ٤/ ٢٤. وقد أخرجه البيهقي، في: باب ما جاء في دية المرأة من كتاب الديات. السنن الكبرى ٨/ ٩٥. عن معاذ بن جبل مرفوعا، وموقوفا على عليٍّ رضى اللَّه عنه.(٤) في م: "وهى".
