or consensus or analogy, and that has not been established. It is recommended that he brings two witnesses, so that the victim's guardian does not deny that the retaliation was exacted. When the guardian desires to exact retaliation, the Sultan must inspect the instrument with which he will exact it; if it is dull, he must prevent him from using it, so that he does not torture the one being killed. Shaddad ibn Aws narrated that the Messenger of Allah (may Allah bless him and grant him peace) said: "Indeed, Allah has decreed ihsan (goodness/excellence) in all things; so if you kill, kill well, and if you slaughter, slaughter well. Let one of you sharpen his blade and give comfort to his sacrificial animal." If it is poisoned, he must prevent him from using it because it corrupts the body and may hinder its washing. If he hastens and exacts retaliation with a dull or poisoned instrument, he shall be disciplined (ta'zir). If the sword is sharp and not poisoned, one examines the guardian: if he is capable of exacting retaliation well and completes it with strength and knowledge, he (the Sultan) allows him to do so, based on the words of the Exalted: "And whoever is killed unjustly, We have given his heir authority." And he (the Prophet) said: "Whoever has someone killed among his family has two choices: if they wish, they kill; and if they wish, they take blood money." And because it is a right for him that is distinct, so he has the right to exact it himself
= As was reported by al-Nasa'i, in: The Chapter on the Qawad (Retaliation), from the Book of Qasama. Al-Mujtaba 8/13, 16. And Ibn Majah, in: The Chapter on Forgiveness Regarding the Killer, from the Book of Blood Money (Diyat). Sunan Ibn Majah 2/897. (49) In M: "al-mawla" (the master/guardian). (50) In M: "al-dhabha". (51) Reported by Muslim, in: The Chapter on the Command to Slaughter and Kill Well and to Sharpen the Blade, from the Book of Hunting. Sahih Muslim 3/1548. Abu Dawud, in: The Chapter on the Prohibition of Binding Animals (as targets) and Kindness to the Slaughtered Animal, from the Book of Sacrifices (Adahi). Sunan Abi Dawud 2/90. Al-Tirmidhi, in: The Chapter on what has come regarding the prohibition of mutilation, from the Book of Blood Money (Diyat). Aridat al-Ahwadhi 6/179. Al-Nasa'i, in: The Chapter on the Command to Sharpen the Blade, the Chapter on mentioning the escaped animal that one cannot catch, and the Chapter on Good Slaughter, from the Book of Sacrifices (Dahaya). Al-Mujtaba 7/200-202. Ibn Majah, in: The Chapter on "If you slaughter, then slaughter well," from the Book of Slaughtered Animals (Dhaba'ih). Sunan Ibn Majah 2/1058. Al-Darimi, in: The Chapter on Kindness to the Slaughtered Animal, from the Book of Sacrifices (Adahi). Sunan al-Darimi 2/82. And Imam Ahmad, in: Al-Musnad 4/123-125. (52) Surah al-Isra: 33. (53) In M: "fa-in" (if). (54) Reported by al-Bukhari, in: The Chapter on Writing Down Knowledge, from the Book of Knowledge. Sahih al-Bukhari 1/39. Muslim, in: The Chapter on the Sanctity of Mecca..., from the Book of Hajj. Sahih Muslim 2/988, 989. Abu Dawud, in: The Chapter on the Guardian of the Intentional Killing accepting it like blood money, from the Book of Blood Money. Sunan Abi Dawud 4/480, 481. Al-Tirmidhi, in: The Chapter on what has come regarding the ruling of the victim's guardian in retaliation and forgiveness, from the Chapters on Blood Money. Aridat al-Ahwadhi 6/177, 178. And Imam Ahmad, in: Al-Musnad 4/32, 6/385. The documentation of the Farewell Pilgrimage hadith was previously cited in: 5/179.
