they find them; therefore, one should not combine (11) the substitute and the replaced [item] in one obligation. Furthermore, because their cause is one, it becomes as if he obligated forty bint makhad [one-year-old female camels]. Also, because what we have stated is the minimum, any increase upon it is not established except through a specific text [tawqif], and it is incumbent upon the one who claims it to provide the evidence. As for the blood money for the one killed in Khaybar, there is no argument for them in it; because they did not claim he was killed by the people of Khaybar except intentionally, so his blood money is the blood money for intentional killing, which is from the (12) ages of the zakah camels, while the disagreement is regarding the blood money for error. The statement of Abu Thawr contradicts the transmitted reports [athar] that we mentioned, so it is not to be relied upon.
Section: We know of no disagreement among the people of knowledge that the blood money for error is upon the 'aqila [the killer's paternal kin]. Ibn al-Mundhir said: Everyone we know of among the people of knowledge has reached a consensus on this. Reports have been established from the Messenger of Allah - peace be upon him - that he decreed the blood money for error to be upon the 'aqila (13), and the people of knowledge have reached a consensus on adopting this. The Prophet - peace be upon him - placed the blood money for quasi-intentional [killing] upon the 'aqila, according to the hadiths we have narrated (14), and therein is a warning that the 'aqila bears the blood money for error. The reason (11) for that is that cases of erroneous homicide are numerous, and the blood money for a human is large, so obligating it upon the killer alone from his wealth would cause him hardship. Thus, wisdom dictated obligating it upon the 'aqila by way of consolation for the killer and assistance to him, as a mitigation for him, since (15) he was excused in his action, while he remains solely responsible for the kaffarah [expiation].
Section: There is no disagreement among them that it is deferred over three years; for Umar, and Ali - may Allah be pleased
= the Chapter of Mentioning the Ages of the Blood Money for Error, from the Book of Qasamah. Al-Mujtaba 8/39. It was also extracted by Ibn Majah in: The Chapter of Blood Money for Error, from the Book of Blood Monies. Sunan Ibn Majah 2/879. (11) Omitted from [copies] B and M. (12) In [copy] B: "fi" (in). (13) Its extraction was mentioned previously, in 11/449, 463. (14) In [copy] M: "ruwaynahu" (we have narrated it). (15) In [copies] B and M: "idha" (when).
يَجِدْها، فلا يُجْمَعُ بينَ (١١) البَدَلِ والمُبْدَلِ في واجِبٍ، ولأنَّ مُوجِبَهُما واحدٌ، فيَصِيرُ كأنَّه أوْجَبَ أربعينَ ابنةَ مَخَاضٍ، ولأنَّ ما قُلْناه الأقَلُّ، فالزِّيادةُ عليه لا تَثْبُتُ إلَّا بتَوْقِيفٍ، يَجِبُ على مَنِ ادَّعاه الدَّلِيلُ، فأمَّا دِيَةُ قَتِيلِ خَيْبَر، فلا حُجَّةَ لهم فيه؛ لأنَّهم لم يَدَّعُوا على أهلِ خَيْبَرَ قَتْلَه إلَّا عَمْدًا، فتكونُ دِيَتُه دِيةَ العَمْدِ، وهى من (١٢) أسْنانِ الصَّدَقةِ، والخِلافُ في دِيَةِ الخَطَإِ. وقولُ أبي ثورٍ يُخالِفُ الآثارَ المَرْوِيّةَ التي ذكَرْناها، فلا يُعَوَّلُ عليه.
فصل: ولا نعلمُ بينَ أهلِ العلمِ خِلافًا في أنَّ دِيَةَ الخطإِ على العاقلةِ. قال ابنُ المُنْذِرِ: أجْمَعَ على هذا كلُّ مَنْ نَحْفَظُ عنه من أهلِ العلمِ. وقد ثَبَتَتِ الأخبارُ عن رسولِ اللَّه -صلى اللَّه عليه وسلم-، أنَّه قَضَى بدِيَةِ الخَطإِ على العاقلةِ (١٣)، وأجْمَعَ أهلُ العلمِ على القولِ به. وقد جَعَلَ النَّبِىُّ -صلى اللَّه عليه وسلم- دِيَةَ عَمْدِ الخطإِ على العاقلةِ، بما قد رَوَيْنا (١٤) من الأحاديثِ، وفيه تَنْبِيهٌ على أنَّ العاقلةَ تَحْمِلُ ديَةَ الخطإِ، والمعنى في (١١) ذلك أنَّ جِناياتِ الخطإِ تَكْثُرُ، ودِيةَ الآدَمِىّ كثيرةٌ، فإيجابُها على الجانِى في مالِه يُجْحِفُ به، فاقْتَضَتِ الحِكْمةُ إيجابَها على العاقِلَةِ، على سبيلِ المُواساةِ للقاتلِ، والإِعانةِ له، تَخْفِيفًا عنه، إذْ (١٥) كان مَعْذُورًا في فِعْلِه، ويَنْفَرِدُ هو بالكَفَّارَةِ.
فصل: ولا خِلافَ بينهم في أنَّها مُؤَجَّلةٌ في ثلاثِ سِنِينَ؛ فإنَّ عمرَ، وعليًّا، رَضِىَ
= باب ذكر أسنان دية الخطأ، من كتاب القسامة. المجتبى ٨/ ٣٩. وأخرجه ابن ماجه في: باب دية الخطأ، من كتاب الديات. سنن ابن ماجه ٢/ ٨٧٩.(١١) سقط من: ب، م.(١٢) في ب: "في".(١٣) تقدم تخريجه، في: ١١/ ٤٤٩، ٤٦٣.(١٤) في م: "رويناه".(١٥) في ب، م: "إذا".
