a slave girl, and the Prophet, peace and blessings be upon him, commanded retaliation, but the people pardoned. When this is established, retaliation is a right for all heirs, whether by blood relation or cause, men and women, minors and adults. Whoever among them pardons, his pardon is valid, the retaliation falls, and no one retains a way to pursue it. This is the view of the majority of scholars, including 'Ata', al-Nakha'i, al-Hakam, Hammad, al-Thawri, Abu Hanifah, and al-Shafi'i. A similar meaning has been narrated from Umar, Tawus, and al-Sha'bi. Al-Hasan, Qatadah, al-Zuhri, Ibn Shubrumah, al-Layth, and al-Awza'i said: Women do not have the right to pardon. The famous view from Malik is that it is inherited by the agnates (al-'asabat) exclusively. This is also a position held by the companions of al-Shafi'i, because it was established to ward off shame, thus it is restricted to the agnates, like the guardianship of marriage. They have a third position: it belongs to blood relatives excluding the spouses, based on the saying of the Prophet, peace and blessings be upon him: "Whoever has a person killed, his family has two choices: either they retaliate or they take the blood money (al-'aql)." His family refers to his kin. Some of the people of Medina held the view that retaliation does not drop by the pardon of some of the partners. It is said that this is a narration from Malik, because the right of those who did not pardon should not be lost without their consent, and a life may be taken for a portion of a life, as evidenced by the killing of a group for one person. Our evidence is the generality of his, peace and blessings be upon him, saying: "His family has two choices." This is general for all his family, and a woman is among his family, evidenced by the saying of the Prophet, peace and blessings be upon him: "Who will excuse me regarding a man who reached me with his harm regarding my family? I have known nothing about my family but good. They have mentioned a man about whom I have known nothing but good, and he would not enter upon my family except with me," referring to 'Aishah. Usamah said to him: "O Messenger of God, your family, and we know nothing but good." Zayd bin Wahb narrated that a man was brought to Umar who had killed a person, and then...
(5) Its verification has preceded on page 531. (6) Its verification has preceded on page 516. (7) In M: "yuballighuni" (he reached me). (8) Recorded by al-Bukhari, in: The Chapter of If a Man Vindicates Someone..., and The Chapter of Women Vindicating Each Other, from the Book of Testimonies (Kitab al-Shahadat); and in: The Chapter of the Hadith of the Ifk (Slander), from the Book of Military Expeditions (Kitab al-Maghazi); and in: The Chapter of His Saying: {Why, when you heard it...}, from the Book of Interpretation (Kitab al-Tafsir). Sahih al-Bukhari 3/219, 220, 229; 5/151; 6/130. And Muslim, in: The Chapter on the Hadith of the Ifk and the Acceptance of the Repentance of the Slanderer, from the Book of Repentance (Kitab al-Tawbah). Sahih Muslim 4/2133, 2134. And Imam Ahmad, in: Al-Musnad 6/196.
جارِيَةٍ، فأمَرَ النَّبِىُّ -صلى اللَّه عليه وسلم- بالقِصاصِ، فعَفَا القَوْمُ (٥) إذا ثَبَتَ هذا، فالقِصاصُ حَقٌّ لجميعِ الوَرَثةِ من ذَوِى الأنْسابِ والأسْبابِ، والرجالِ والنِّساءِ، والصغارِ والكبارِ، فمن عَفَا منهم صَحَّ عَفْوُه، وسَقَطَ القِصاصُ، ولم يَبْقَ لأحَدٍ إليه سَبِيلٌ. هذا قولُ أكثرِ أهلِ العلمِ، منهم؛ عَطاءٌ، والنَّخَعِىُّ، والحَكَمُ، وحَمَّادٌ، والثَّوْرِىُّ، وأبو حنيفةَ، والشافعيُّ. ورُوِىَ مَعْنَى ذلك عن عمرَ، وطاوُسٍ، والشَّعْبِىِّ. وقال الحسنُ، وقَتادةُ، والزُّهْرِىُّ، وابنُ شُبْرُمَةَ، واللَّيْثُ، والأوْزاعِىُّ: ليس للنِّساءِ عَفْوٌ. والمشهورُ عن مالكٍ، أنَّه مَوْرُوثٌ للعَصَباتِ خاصَّةً. وهو وجهٌ لأصْحابِ الشافعىِّ؛ لأنَّه ثَبَتَ لدَفْعِ العارِ، فاخْتَصَّ به العَصَباتُ. كوِلاِيةِ النكاحِ. ولهم وجْهٌ ثالثٌ، أنَّه لِذَوِى الأنْسابِ دُونَ الزَّوْجَيْنِ؛ لقولِ النَّبِيِّ -صلى اللَّه عليه وسلم-: "مَنْ قُتِلَ له قَتِيلٌ، فأهْلُهُ بَيْنَ خِيَرَتَيْنِ؛ بَيْنَ أنْ يَقتُلُوا، أوْ يأخُذُوا الْعَقْلَ" (٦). وأهلُه ذَوُو رَحِمِه. وذهب بعضُ أهلِ المدينةِ إلى أنَّ القِصاصَ لا يَسْقُطُ بعَفْوِ بعضِ الشُّرَكاءِ. وقيل: هو رِوايةٌ عن مالكٍ؛ لأنَّ حَقَّ غيرِ العافِى لا يَرْضَى بإسْقاطِه، وقد تُؤْخَذُ النَّفْسُ ببعضِ النَّفْسِ، بدليلِ قَتْلِ الجماعةِ بالواحدِ. ولَنا، عُمومُ قولِه عليه السلام: "فَأَهْلُهُ بَيْنَ خِيَرَتَيْنِ". وهذا عامٌّ في جميعِ أهْلِه، والمرأةُ من أهْلِه، بدليلِ قولِ النَّبِيِّ -صلى اللَّه عليه وسلم-: "مَنْ يَعْذِرُنِى مِنْ رَجُلٍ بَلَغَنِى (٧) أذَاهُ فِي أهْلِى، ومَا عَلِمْتُ عَلَى أهْلِى إلَّا خَيْرًا، ولَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إلَّا خَيْرًا، ومَا كَانَ يَدْخُلُ عَلَى أهْلِى إلَّا مَعِى". يُرِيدُ عائشةَ. وقال له أُسامةُ: يا رسولَ اللَّه، أهْلَكَ ولا نعلمُ إلَّا خيرًا (٨). ورَوَى زيدُ بنُ وَهْبٍ، أنَّ عمرَ أُتِىَ برَجُلٍ قَتَلَ قَتِيلًا، فجاء
(٥) تقدم تخريجه، في صفحة ٥٣١.(٦) تقدم تخريجه، في صفحة ٥١٦.(٧) في م: "يبلغنى".(٨) أخرجه البخاري، في: باب إذا عدل رجل أحدا. . ., وباب تعديل النساء بعضهن بعضا، من كتاب الشهادات، وفى: باب حديث الإفك، من كتاب المغازى، وفى: باب قوله: {وَلَوْلَا إِذْ سَمِعْتُمُوهُ. . .}، من كتاب التفسير. صحيح البخاري ٣/ ٢١٩، ٢٢٠، ٢٢٩، ٥/ ١٥١، ٦/ ١٣٠. ومسلم، في: باب في حديث الإفك وقبول توبة القاذف، من كتاب التوبة. صحيح مسلم ٤/ ٢١٣٣، ٢١٣٤. والإِمام أحمد، في: المسند ٦/ ١٩٦.
