the digger of a pit, the one who wounds with the one who slaughters, and like the instances we have mentioned. What they have mentioned is void according to these established principles.
1437 - Issue: He said: "If he cuts off his hands and his legs, then returns and strikes his neck before his wounds have healed, he is killed, and his hands and his legs are not cut off, in one of the two narrations from Abu Abd Allah, may Allah have mercy on him. The other narration says: He is worthy of being treated as he treated [the victim]. If the legal guardian (wali) pardons him, then there is one blood money (diyah) upon him."
In summary, if a man wounds a person and then strikes his neck before the wound heals, the discussion regarding this issue involves two states: The first is that the guardian chooses retaliation (qisas). There is a difference in the narration from Ahmad concerning the method of execution. It was narrated from him that it is only to be carried out with the sword to the neck. This is also the view of Ata, al-Thawri, Abu Yusuf, and Muhammad, based on what was narrated from the Prophet, peace and blessings be upon him, that he said: "There is no retaliation (qawad) except with the sword." This was recorded by Ibn Majah. Furthermore, because retaliation is one of the two substitutes for the soul (nafs), the limb (taraf) is included in the ruling of the whole, like blood money. If the matter comes to blood money, only the blood money for the soul is required. Moreover, the purpose of retaliation in the case of a life is the termination of the entire being and the destruction of the whole, and since this is possible through striking the neck, it is not permitted to torture him by destroying his limbs, just as if he had killed him with a blunt sword, for he would not be killed with the like thereof. The second narration from Ahmad states: He is worthy of being treated as he treated [the victim]. This means that the executor of the sentence is permitted to cut off his limbs and then kill him. This is the school of Umar ibn Abd al-Aziz, Malik, al-Shafi'i, Abu
(12) In A, B, and M: "we mentioned". (1) In M: "his hand". (2) In: The Chapter on there being no retaliation except with the sword, from the Book of Blood Money. Sunan Ibn Majah 2/889. It was also recorded by al-Daraqutni, in: The Book of Penalties and Blood Money, and elsewhere. Sunan al-Daraqutni 3/87, 88, 106. And by al-Bayhaqi, in: The Chapter on what was narrated that there is no retaliation except with iron, from the Book of Crimes 8/62, 63. (3) Meaning: it does not cut. (4) Omitted from: B.
الحافرِ، والجارِحِ مع الذَّابحِ، وكالصُّوَرِ التي ذكرْناها (١٢). وما ذكَرُوه باطِلٌ بهذه الأُصُولِ المذكورةِ.
١٤٣٧ - مسألة؛ قال: (وَإذَا قَطَعَ يَديْهِ ورِجْلَيْهِ، ثُمَّ عَادَ فَضَرَبَ عُنُقَهُ قَبْلَ أنْ تَنْدَمِلَ جِرَاحُهُ، قُتِلَ، ولَمْ تُقْطَعْ يَدَاهُ (١) ولَا رِجْلَاهُ، فِي إحْدَى الرِّوَايَتَيْنِ عَن أبِى عَبْدِ اللهِ، رَحِمَهُ اللهُ. والرِّوَايَةُ الأُخْرَى، قَالَ: إنَّه لأَهْلٌ أنْ يُفْعَلَ بِهِ كَمَا فَعَلَ. فإنْ عَفَا عَنْهُ الْوَلِىُّ، فَعَلَيْهِ دِيَةٌ وَاحِدَةٌ)
وجملةُ ذلك أنَّ الرَّجُلَ إذا جَرَحَ رجلًا، ثم ضَرَبَ عُنُقَه قبلَ انْدِمالِ الجُرْحِ، فالكلامُ في المسألةِ في حالَيْنِ؛ أحدهما، أن يَخْتارَ الوَلِىُّ القِصَاصَ، فاخْتلَفتِ الرِّواية عن أحمدَ في كَيْفِيَّةِ الاسْتِيفاءِ؛ فرُوِى عَنه؛ لا يُسْتَوفَى إلَّا بالسَّيْفِ في العُنُقِ. وبه قال عطاءٌ، والثَّوْرِىُّ، وأبو يوسفَ، ومحمدٌ؛ لما رُوِىَ عن النَّبِيِّ -صلى اللَّه عليه وسلم- أنَّه قال: "لَا قَوَدَ إلَّا بِالسَّيْفِ". روَاه ابن ماجَه (٢). ولأنَّ القِصاصَ أحَدُ بَدَلَىِ النَّفْسِ، فدَخَلَ الطَّرَفُ في حُكْمِ الجُمْلةِ، كالدِّيَةِ، فإنَّه لو صار الأمْرُ إلى الدِّيَةِ، لم تَجِبْ إلَّا دِيَةُ النَّفْسِ، ولأنَّ القَصْدَ من القِصاصِ في النّفْسِ تَعْطِيلُ الكُلِّ، وإتلافُ الجُمْلةِ، وقد أمْكَنَ هذا بضَرْبِ العُنُقِ، فلا يجوزُ تَعْذِيبَهُ بإتْلافِ أطْرافِه، كما لو قَتَلَه بسيفٍ كَالٍّ (٣)، فإنَّه لا يُقْتَلُ بمِثْلِه. والرِّواية الثانية عن أحمدَ، قال (٤): إنَّه لأَهْلٌ أن يُفْعَلَ به كما فَعَلَ. يعني أنَّ للمُسْتَوفِى أن يَقْطَعَ أطْرافَه، ثم يَقْتُلَه. وهذا مذهبُ عمرَ بن عبد العزيز، ومالكٍ، والشافعىِّ، وأبى
(١٢) في، ب، م: "ذكرنا".(١) في م: "يده".(٢) في: باب لا قود إلا بالسيف، من كتاب الديات. سنن ابن ماجه ٢/ ٨٨٩.كما أخرجه الدارقطني، في: كتاب الحدود والديات وغره. سنن الدارقطني ٣/ ٨٧، ٨٨، ١٠٦. والبيهقي، في: باب ما روى أن لا قود إلا بحديدة، من كتاب الجنايات ٨/ ٦٢، ٦٣.(٣) أي لا يقطع.(٤) سقط من: ب.
