النص المفهرس

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Masud رضى الله عنه، Imam Abu Hanifah رحمه الله, Imam Abu Yusuf رحمه الله and Imam Ahmad. But,
Imam Shafi'I al , and Imam Muhammad alus, hold that mughallazah is one hundred
camels of three kinds as wajib (obligatory), details of which too have been mentioned in the
introductory portion of this chapter.
However, it is agreed that diyah mughallazah is not wajib (obligatory) in qatl khata
(accidental killing). Rather, the wajib (obligatory) is one hundred camels of five kinds:
(i)
Ibn Makhad - 20
(ii)
Bint Makhad - 20
(iii)
Bint Labun - 20
(iv)
Hiqqah - 20
(v)
Jadha'ah - 20
This hadith uphold the view of Imam Shafi'I als, and Imam Muhammad alus,
concerning diyah mughallazah.
The Hanafis point out that this hadith is contrary to the one reported by Ibn Masud cần+,
:and Sa'ib رضى الله عنه ibn Yazid.
(٣٤٩٢) وَعَنْ آَبٍ بَكْرِ بْنِ مُحَتَّدِ بْنِ عَمْرٍ وبْنِ حَزُّمٍ عَنْ آَبِّهِ عَنْ جَدٍِّ أََّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِوَسَلَّمَ
كَتَبَ إِلَى أَهْلِ الْيَمَنِ وَكَانَ فِيْ كِتَابِهِ آَرَّ مَنِ اعْتَبَطْ مُؤْمِنًا قَتْلًا فَإِنَّه فَوَدُيَدِهِ إِلَّ اْ يَرْطَى أَوْلِيَاءُ
الْمَقْتُوُلِ وَفِيْهِ آَثَّ الرَّجُلَ يُقْتُلَ بِالْمَرْأَةِ وَفِيْءٍ فِ النَّفْسِ الدِّيَةُ مِائَةٌ مِنَ الْإِبِلِ وَعَلَى أَهْلِ الذَّهَبِ اَلْفُ
دِيْنَارٍ وَفِى الْأَنْفِ إِذَا أُوْعِبَ جَدْعُهُ الدِّيَّةُ مِائَةُ مِنَ الْإِبِلِ وَفِي الْأَسْنَانِ الدِّيَةُ وَفِيِ الشَّقَتَيْنِ الدِّيَةُ وَفِى
الْبَيْضَّتَيْنِ الدِّيَّةُ وَفِى الذَّكْرِ الذِيَةُ وَفِ الصُّلْبِ الذِيَةُ وَفِي الْعَيْنَيْنِ الدِّيَةُ وَفِي الرِّجْلِ الواحِدَةِ نِصْفُ الدِّيَةِ وَفِى
الْتَأْمُوْمَةِ ثُلُثُ الدِّيَةِ وَفِ الْجَائِفَةِ ثُلُكُ الذِّيَةِ وَفِ الْمُنََّّلَةِ خَمْسَ عَشَرَةً مِنَ الْإِبِلِ وَفِى كُلِّ اصَبُع ◌ِنْ آَصَابِعِ
الْيَدِ وَالرِّجُلِ عَشْرْ مِنَ الْإِبِلِ وَفِى السِنِّ خَمْسْ مِنَ الْإِبِلِ - رَوَاءُ النِّسَائُّ وَالدَّارِِّ وَفِى ◌ِوَايَةٍ مَالِكٍ وَفِى
الْعَيْنِ خَمْسُوُكَ وَفِي الْيَدِخَمْسُوْكَ وَفِ الرِّجُلِ خَمْسُوْنَ وَفِى الْمُؤْضِحَةِ خَمُسْ۔
3492. Sayyiduna Abu Bakr ibn Muhammad ibn Amr ibn Hazm alus, reported on the
authority of his father (Muhammad ibn Amr ats,) that his grandfather (Amr ibn
Hazm رضى الله عنه) narrated that Allah's Messenger صلى الله عليه وسلم wrote to the people of
Yemen. His letter had these (instructions): [He who deliberately kills a Muslim for
no reason at all (which is gatl amd) must bear retaliation for what his hands have
wrought (and he will be killed for the doing of his hands) unless the heirs of the
person killed are willing (to pardon him or to accept pecuniary compensation).]
The letter also said: [A man (who has killed her) may be killed in retaliation for a
woman (he killed).]
And it had: [the bloodwit for life is one hundred camels (so he who has them may
give them as per guidelines mentioned previously).
And whoso has gold, may give one thousand dinars.
The bloodwit for the complete cutting off of a nose is nose hundred camels that
must be paid.
A full bloodwit is payable for the teeth.

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And so full bloodwit for the lips (when they are completely sundered).
And a full bloodwit for both the testicles
And a full bloodwit for the penis. And a full bloodwit for the backbone
And a full blood wit for the eyes. And a half bloodwit is payable for one foot.
And one-third of the bloodwit for wounding the scalp.
And one-third of the bloodwit for a stab wound that pierces the body.
And fifteen camels are paid for a wound in the head that displaces the bone.
And ten camels for each finger and each toe.
And five camels for a tooth.]
A version in (Muwatta of) Maalik aw>), the words are: [for an eye, (the bloodwit is)
fifty (camels),
for a hand, fifty (camels),
for a foot, fifty (camels),
and, for a wound that lays bare (or dislodges) a bone, (the bloodwit is) five (camels).]1
COMMENTARY: If anyone commits deliberate murder and the heirs of the person who he
kills do not kill him in retaliation and, if they are willing, bloodwit will be wajib (obligatory).
As for the perpetrator of accidental murder or murder resembling deliberate murder, he is
never punishable by retaliation, but only bloodwit is wajib (obligatory) on him.
Diyah or bloodwit may be paid by camels, or in gold at one thousand dinars, or in
silver at ten thousand dirhams. However, here silver is not mentioned, sufficing on
conjecture, so it does not imply that payment of bloodwit in silver is not allowed.
Rather, whatever the heirs of the murdered person and the killer decide between
themselves should be the unit of bloodwit.
As for the jurists, they differ on the validity of dirhams and dinars. Imam Abu Hanifah 442,
à and Imam Ahmad al-, rule that if the giver has camels but wishes to pay the diyah in
monetary units, then it is allowed to receive that from him, Imam Shafi'i altas), however,
rules that if he has camels then monetary compensation should not be made, unless both
sides agree to it.
The hadith prescribes a full bloodwit for both eyes (when they are blinded). The basic rule
concerning bloodwit for cutting off a limb is that a full boodwit becomes wajib (obligatory)
when the usefulness of the limb is lost completely or its look and beauty is impaired fully.
The reason is that it is a kind of killing or making someone's life useless. More than that,
Allah's Messenger has commanded that a full bloodwit may be paid for these limbs.
Further, from this base, other related rules are deduced. It is reported that Sayyiduna
Umar wan», had made four bloodwits wajib (obligatory) on a man who had struck another
man with a single blow that had deprived him of his brain-power, hearing, sight and
speech, all four things.
Moreover, if a person shaves off a man's beard and it does not grow again then diyah or
blood wit will be binding on him who has deprived him of his beard because he impaired
the beauty of a human face. The same rule applies to the hair on one's head.2
(٣٤٩٣) وَعَنْ عَمْرٍ وبْنِ شُعَيْبٍ عَنْ آَبِّهِ عَنْ جَدِّهِ قَالَ قَفِى رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْمَوَاضِحِ خَمْمًا
1 Nasai # 4853, Darimi # 2366, Bayhaqi 4-89, 90, Ibn Hibban # 793,Muwat5ta Maalik # 1 (uqul) ..
2 See also the Hidaya-Commentary on the Islamic Laws v2 p 595 (beard & Scalp) and 5946 (Darul
Isha'at Karachi)

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خَمْسًا مِنَ الْإِبِلِ وَفِي الْأَسْنَانٍ خَمْسًا خَمْسًا مِنَ الْإِبِلِ - رَوَاهُ أَبُودَاؤدَ وَالنَّسَائِىُّ وَالدَّارِبِيُّ وَرَوَى النِّزْمِذِىُّ
وَابْنُ مَاجَةَ الْفَضْلَ الْأَوَّلَ-
3493. Sayyiduna Amr ibn Shu'aub alus, narrated from his father from his grand
father that Allah's Messenger صلى الله عليه وسلم decided that (as blood wit) five camels
should be paid for every such wound that bares a bone, and (also) five camels
for every tooth.1
COMMENTARY: The diyah of all teeth is one hundred camels but of one tooth is five, so
this does not seem correct mathematically. The fact is that it is not necessary that our
reasoning should encompass all the commands and directions given to us by the noble
Prophet صلى الله عليه وسلم . Many commands there are that belie reasoning. It is enough for him
to give a command and for us to obey it.
BLOOD WIT FOR DIGITS IS AT PAR
(٣٤٩٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ جَعَلَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَصَابِعَ الْيَدَيْنِ وَالرِّجُلَيْنِ سَوَاءً-
(رواه الترمذى)
3494. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم made
the fingers and toes equal (in respect of blood wit, even thumb and little finger).2
(٣٤٩٥) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْأَ صَابِهُ سَوَاء وَالْأَسْنَاكُ سَوَاءُ القَّنِيَّةُ وَالْضِّرُسُ
سوائلهذه وهذهسواء-(رواهابوداؤد)
3495. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"(In respect of blood wit,) the digits are equal, the teeth are equal, the front tooth
and the molar tooth are equal, this and this (little finger and thumb) are equal."3
BLOOD WIT FOR DHIMMI INFIDEL IS HALF THAT FOR MUSLIM
(٣٤٩٦) وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ آَبِيْهِ عَنْ جَدِّهِ قَالَ خَطَبَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَامَ الْفَتْحِ ثُؤَّ
قَالَ أَيُّهَا النَّاسُ إِنَّهِ لَا حِلْفَ فِي الْإِسْلَامِ وَمَا كَانَ مِنْ حِلْفٍ فِي الْجَاهِلِيَّةِ فَإِّ الْإِسْلَامَ لَا يَزِيْدُه إِلََّ هِدَّاً
الْمُؤْمِنُونَ يَدْ عَلَى مَنْ سِوَاهُمْ مُحِيْرُ عَلَيْهِمْ أَدْنَاهُمْ وَيَرُدُ عَلَيْهِمْ أَقْضَاهُمْ يَرُدُّ سَرَايَا هُمْ عَلَى فَعِيْدَ هِمْ لَا
يُقْتَلُ مُؤْمِنْ بِكَافِرٍ، دِيَةُ الْكَافِرِ نِصْفُ دِيَةِ الْمُسْلِمِ لَّا جَلَبَ وَلَّا جَنَبَ وَلَّا تُؤْخَذُّ صَدَقَاتُهُمْ إِلَّ فِيْ دُوْرِ هِمْ
وَفِىْ رِوَايَةٍ قَالَ دِيَةُ الْمُعَامِدِنِصْفُدِيَةِ اُرِّ-(رواه ابوداؤد)
3496. Sayyiduna Amr ibn Shuayb att, narrated from his father (Shuaybals,) from
his grand father that in the year of the conquest (of Makkah), Allah's Messenger
1 Tirmidhi # (only first part) # 1390, Abu Dawud # 4566, Ibn Majah (only first part), Nasai #, Darimi
# 2372, Musnad Ahmad 2-215
2 Tirmidhi # 1391, Abu Dawud # 4561
3 Abu Dawud # 4459, Ibn Majah # 2650

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, ale à delivered a sermon and (after praise and glory of Allah) said, "O you
people! There is no confederacy in Islam but the ones that existed during the
jahiliyah (ignorance period), surely Islam makes it stronger. The believers are like
.one hand against those besides them (in spreading good and helping each other).
The humblest of them extends protection and the must distant of them has (as
much) right. Their army regards also as rightful (to who spoils as are not with it,
but) who are at home.
No believer may be killed for an (enemy) infidel. The blood wit for an infidel
(dhimmi) is half that for a Muslim.
(The collectors of zakah (Annual due charity) may pay heed!) Animals are not to be
brought to be valued for zakah (Annual due charity). (And, the assesses for zakah
(Annual due charity) may also pay heed!) Animals must not be taken away (far off)
to their pastures. But, Zakah (Annual due charity) will be collected only in their
residences."
And according to a version, he said, "The blood wit for the covenant holder is half
that for a freeman."!
COMMENTARY: The Arabic word in the text is (al)(hilf). It means to make an
agreement, to bind into a contract. In pre-Islamic times, people used to bind each other
with covenants, like agreeing to inherit one from the other, helping each other in disputes
and fighting and if one of them was penalized, the other would help pay the penalty.
Allah's Messenger صلى الله عليه وسلم forbade the making of such contracts because it was an
unjust custom and has no place in Islam. Apart from that, the people of the jahiliyah
(ignorance period) also agreed to help the oppressed, treat relatives with kindness and
uphold human rights. This was an excellent form of mutual love and co-operation, so the
Prophet صلى الله عليه وسلم permitted this kind of covenants in Islam, too.
The words 'most distant of them has right and their army regards as rightful (to spoils)
who are at home' This portion has been elaborated in the commentary on hadith (#3475) of
Sayyiduna Alius&+). Also, the words that a believer will not be killed for an infidel have
been explained there.
As for the blood wit for an infidel being half of the for a believer, this is what Imam
Maalikal, follows. Imam Shafi'I ates, (according to one opinion) and Imam Ahmadals,
say that the blood wit for an infidel is one-third the blood wit for a Muslim. Imam Abu
Hanifah ah, holds that the blood wit for an infidel is equal to that of a Muslim. It must be
remembered that this entire discussion is about a disbelieving dhimmi. The enemy
disbeliever is not entitled to a blood wit. According to a haidth quoted in the Hidayah,
"Every dhimmi who has a covenant with the Islamic state is entitled to a blood wit of one
thousand dinars as long as the covenant is valid." After that it is stated that Abu Bakr a,
رضى الله عنه abided by this hadith but when Muawiyah رضى اله عنه and Uthman رضى الله عنه Umar ,عنه
came he made it half.
The Hidayah has also quoted Sayyiduna Aliusalso, as saying, "The dhimmis pay the jizyah
to us so that their blood and their properties may be safe and protected like our own are."
In other words, the compiler of the Hidayah wishes to establish that the blood wit for a
dhimmi is like that for a Muslim. He writes that whatever is ascribed to the other sahabah_+,
1 Abu Dawud # 4583, Ibn Majah # 2652, Nasai # 4837, Darimi # 2370.
:

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pican against this cannot contradict these well-known and authentic aathar and sayings.
The instructions to the collectors of zakah (Annual due charity) and payers of zakah
(Annual due charity) have been treated very exhaustively in the Book of zakah (Annual
due charity). We suffice here with a brief explanation. Jalab (+) is the zakah (Annual due
charity)-collector who halts at a place distant from the owners of the animals and instructs
them to bring their animals to him. And janab (+) is the owner of the animals who takes
his animals to a place very far away from the zakah (Annual due charity). Collector and
asks him to come to the animals land assess them.
The Prophet صلى الله عليه وسلم forbade both of them to behave in such way. Thus, by following
his directions, neither of them would face inconvenience. The zakah (Annual due charity)
would be received at the residences of the owners.
BLOOD WIT ON ACCIDENTAL KILLING
(٣٤٩٧) وَعَنْ خِشْفٍ بُنِ مَالِكٍ عَنِ بُنِ مَسْعُودٍ قَالَ قَفِى تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْ دِيَةِ الْقُطْأِ
عِشْرِيْنَ بِنْتَ مَخَاضٍ وَعِشْرِيْنَ ابْنَ مَخَاضٍ ذُكُوْرٍ وَعِشْرِيْنَ بِنْتَ لَبُوْنٍ وَعِشْرِيْنَ جِذْعَةً وَعِشْرِيْنَ
حِقَّةٍ - رَوَاهُ أَبُوْدَاوُدَ وَالتِّزْمِذِىُّ وَالنِّسَائِىُّ وَالشَّحِيْعُ أَنَّهُ مَوْقُوْفْ عَلَى ابْنِ مَسْئُوُدٍ وَخِظُهُ مَجُوُلْ لَا يُعْرَفُ
إِلَّا بِهِذَا الْحَدِيْثِ وَرَوَى فِي شَرْحِ الثَُّّةِ آَكَّ النَّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَدِى قَتِيْلَ خَيْبَرَ بِمِائَةٍ مِنْ إِپِلٍ
القَّدَقَّةِ وَلَّيْسَ فِي أَسْنَان ◌ِبِلِ الصَّدَقَّةِ ابْنُ مَخَاضٍ إِنَّمَا فِيْهَا ابْنُ لَئُۇپ۔
3497. Sayyiduna Khishf ibn Maalik ate, reported that (Sayyiduna) Ibn mas'ud (+)
gave his decision in case of صلى الله عليه وسلم narrated that Allah's Messenger الله عنه
accidental killing that blood money should be paid thus: twenty she-camels and
twenty male in their second year, twenty she-camels in their third year, twenty she-
camels in their fifth year and twenty she-camels in their fourth year.
The sound opinion is that this hadith is mawquf at Ibn Mas'ud us às >, and not
.(صلى الهعليه وسلم traced to the Prophet
صلى practice) that the Prophet صلى الله عليه وسلم It is reported in Sharh us-sunnah (Prophet's
yok à paid blood money for a man who was slain at Khaybar from the camels
received for zakah (Annual due charity), one hundred camels, none of them being
ibn Makhad (or lin its second year). Rather, there only were ibn Labun (in their
third year), and they were all of them males.1
(Detailed account will follow in the chapter al-Qasamat, about the blood money
payment at Khaybar)
COMMENTARY: The hundred camels of blood wit of accidental killing should be of five
kinds. There is no disagreement about it but the scholars differ on how they are to be made
up. Imam Abu Hanifah als, abides by this hadith in their composition but Imam Shafi'I
altos, includes Ibn Labun (Camels of two years complete) instead of Ibn Makhad (of one
year complete).
Mulla Ali Qari's book Mirqat maybe seen on this question of disagreement on the
1 Tirmidhi # 1387, 1391, Abu Dawud # 4545, Nasai # 4802 (4816), Ibn Majah # 2631, Musnad Ahmad
1-486.

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composition of the one hundred camels. In considering this, it must be remembered that
the Prophet صلى الله عليه وسلم had paid the blood money to that man only as a gesture of good-
will, not because of an obligation.
The other version (of Sharh us-sunnah (Prophet's صلى الله عليه وسلم practice)) is contradictory to the
first in that it replaces Ibn Makhad with Ibn Labun, and so upholds the view of Imam
Shafi'idla>>. This too, has been covered by Mulla Ali Qari anas, in Mirqat.
BLOOD WIT IS BASED ON CAMELS
(٣٤٩٨) وَعَنْ عَمْرٍو بُنِ شُعَيْبٍ عَنْ آَيْهِ عَنْ جَدِّ قَالَ كَانَتُ قِيْمَةُ الدِّيَةِ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ ثَّمَانَ مِائَةٍ دِيْنَارٍ أَوْ ثَّمَانِيَّةَ الَّافِ دِرُهُرٍ وَدِيَةُ أَهْلِ الْكِتَابِ يَوْمَئِذٍ نِصْفٌ مِنْ دِيَةِ الْمُسْلِمِيْنَ قَالَ
فَكَاتَ كَذُرِكَ حَتَّى أُسْتُخْلِفَ عُمَرُ فَقَامَ خَطِيْبًّا فَقَالَ إِّ الْإِبِلَّ قَدْ غَلَتُ قَالَ فَفَرَضَّهَا عُمَّرُ عَلَى أَهْلٍ
الذَّهَبِ الْفَ دِيْنَارٍ وَعَلَى أَهْلِ الْوَرِقِ إِثْنِى عَشَرَ الْفًّا وَعَلَى أَهْلِ الْبَقَّرِ مِائَتَى بَقَّرَةٍ وَعَلَى أَهْلِ الشَّاء اَلْفَى شَاءٍ
وَعَلَى أَهْلِ الْحُلَلِ مِائَتَى حُلَّةٍ قَالَ وَتَرَكَ دِيَةً أَهْلِ الذِّمَّةِ لَمْ يَرْفَعُهَا فِيُمَارَ فََ مِنَ الدِّية-(رواهابوداؤد)
3498. Sayyiduna Amr ibn Shuayb & w>, narrated from his father from his
grandfather that the time of Allah's Messenger صلى الله عليه وسلم the value of the (one
hundred camels of) blood wit was eight hundred dinars or eight thousand dirhams.
And, those days, the blood wit for the people of the Book (the Christians and Jews)
was half the blood wit for the Muslims.
He said (further) that it continued (to be practiced) in this way till Umar ue do,
became Khalifah and delivered a sermon in which he said, "The camels have
become dear!"
The narrator went on to say: Umarua +, fixed the value for those who had gold at
one thousand dinars, for those who had silver at twelve thousand (dirhams), for
those who had cows at two hundred cows, for those who had sheep at two thousand
sheep, and for those who had suits of clothing (as trade merchandise) at two
hundred pairs of clothing.
The narrator added: He left the blood wit for the dhimmi unchanged (at four
thousand dirhams as during the time of the Prophet, Lylea . without raising it in
proportion to the increase he made in the (other) blood wit.1
COMMENTARY: Some people say that this hadith is evidence that the measure of blood
wit is camels. The amounts of gold and of silver were calculates relative to one hundred
camels. Hence, Imam Shafi'I alto, opines that the value of these two metals can differ
relative to appreciation (or depreciation) of the price (of camel).
Ibn Maalik ate, said that pairs (or suits) of clothing mean a lower wrapper and a sheet of
cloth (for the upper torso).
Teebi « a», said that the blood wit for a Muslim was fixed at twelve thousand dirhams
but that for a dhimmi was unchanged at four thousand dirhams, so it became one-third of
the blood wit for a Muslim. So, the Shafi'isales, and their like-minded hold that the blood
wit for the dhimmis is one-third that of Muslims, but the Hanafis ales, say that both are at
1 Abu Dawud # 4542

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par. Shamni àla», gives (the juristic ruling that is in practice as) value of blood wit in:
Gold at one thousand dinars, silver at ten thousand dirhams, and camels at one
hundred camels. However, Imam Shafi'ialu>, contends that blood wit in silver is at
twelve thousand dirhams.
(٣٤٩٩) وَعَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ جَعَلَ الدِّيَةَّ إِثْنَى عَشَرَ أَلْفًّا- (رواه الترمذى وابوداؤد
والنسائىوالدارمى)
3499. Sayyiduna Ibn Abbas رضى الله عنه said that the Prophet صلى الله عليه وسلم fixed the blood
wit at twelve thousand (dirhams).1
BLOOD WIT BELONGS TO HEIRS OF THE MURDERED
(٣٥٠٠) وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ آَبِهِ عَنْ جَدٍِّ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُقَوِّمُ دِيَةَ الخُطَأِ
عَلَى أَهْلِ الْقُرَى أَرْبَغَ مِائَةٍ دِيْنَارٍ أَوْ عَدُلَهَا مِنَ الْوَرِقِ وَيُقَوِّمُهَا عَلَى أَثْمَانٍ الْإِبِلِ فَإِذَا غَلَتُ رَفَعَ فِيْ قِيْمَتِهَا
وَإِذَا هَاجَتْ رُخُصْ نَقَّصَ مِنْ قِيْمَتِهَا وَبَلَغَتْ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا بَيْنَ اَرْبَعَ مِائَةٍ
دِيْنَارٍ إلى ثَّمَانٍ مِائَةِ دِيْنَارٍ وَعِدُلُّهَا مِنَ الْوَرِقِ ثَمَانِيَةُ الَّافِ دِرُهٍَ قَالَ وَقَطَى تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ عَلَى أَهْلِ الْبَقَّرِ مِائَتَى بَقَّرَةٍ وَعَلَى أَهْلِ الشَّاءِ الْقَى شَاءٍ وَقَالَ رَسُولُ اللّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَّ إِّ
الْعَقْلَ مِيْرَاتْ بَيْنَّ وَرَثَةِ الْقَتِيْلِ وَقَفَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَرّ عَقُلَ الْمَرْأَةِ بَيْنَّ عَصَبَتِهَا وَلَّا
يَرِثُ الْقَاتِلُ شَيْئًا- (رواه ابوداود والنسائى)
3500. Sayyiduna Amr ibn Shuayb ws à +, narrated from his father from his grand
father that Allah's Messenger صلى الله عليه وسلم used to fix the blood wit against accidental
death at four hundred dinars or their value in silver (which was four thousand
dirhams) for villagers (or urban dwellers) and he based it on the price of camels.
Thus, when the camels became costly, he raised the amount (of blood wit) to be
paid, but when they became cheaper, he reduced the amount (of blood wit) payable.
(This is why) in the time of Allah's Messenger صلى الله عليه وسلم, the amount (of blood wit)
was between four hundred and eight hundred dinars whose value in silver was
eight thousand dirhams.
The narrator added: Allah's Messenger , Ale ado decided that those who had cow
should pay two hundred cows and those who had sheep should pay two thousand sheep.
Allah's Messenger صلى الله عليه وسلم (also) said that the amount of blood wit is the right of
the heirs of the person who is killed.
And, Allah's Messenger صلى الله عليه وسلم decided (also) that the blood wit payable by a
woman is to be divided among her paternal relatives and the killer should be
deprived of ;inheritance (if he has killed one from whom he is eligible to inherit
and will get neither from his blood wit nor from his legacy).2
1 Tirmidhi # 1388, Abu Dawud # 4546, Nasai # 4803, Ibn Majah # 2632, Darimi # 2363.
2 Abu Dawud # 4564, Nasai # 4801, Ibn Majah # 2630, Musnad Ahmad # 2-224

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COMMENTARY: Teebi al , said that this hadith too is evidence that the measure of
blood wit is camels. It is fixed on the basis of camels and is wajib (obligatory) to pay at the
number of camels fixed. This is the opinion of Imam Shafi'iales ;.
The blood wit on a woman who commits a murder will be paid by her asabat, meaning, her
helpers and family. This is as the command for a man.
A woman will not be responsible as a slave is, for, while it is wajib (obligatory) on a
slave to pay the blood wit imposed on him on his own and is not payable by his
asabat, the bloodwit imposed on a woman is not wajib (obligatory) on her to pay but
payable by her asabat.
PERPETRATOR OF MURDER RESEMBLING DELIBERATE MURDER IS NOT
EXECUTED
(٣٥٠١) وَعَنُ عَمْرٍو بْنِ شُعَيْبٍ عَنْ آَبِيُّهِ عَنْ جَدِّمٍ أَكَّ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ عَقُلُ شِبْهِ الْعَمَدِ مُغَلًَّ
مِثْلُ عَقْلِ الْعَمَدِ وَلَا يُقْتَلُ صَاحِبه-(رواه ابوداود)
3501. Sayyiduna Amr ibn Shuayb & >, narrated fromhis father from his
grandfather that the Prophet صلى الله عليه وسلم said, "Blood wit for murder that resembles
deliberate murder is as severe as blood wit for deliberate murder, but the
perpetrator of murder resembling deliberate murder is not be killed."1
COMMENTARY: While diyah or blood wit against deliberate murder and against
murder resembling deliberate murder resemble, qisas is liable on the former but not on
murder that seems like deliberate. There should be no confusion that qisas (or
retaliation) is also imposed on the perpetrator of murder that looks like deliberate, but
it is imposed only on the former.
BLOOD WIT FOR LOSS OF SIGHT
(٣٥٠٢) وَعَنْهُ عَنْ آَيْهِ عَنْ جَدِّمٍ قَالَ قَضَى رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْعَيْنِ الْقَائِمَةِ السَّادَةِ لِمَكَاِهَا
بكلثِ الدِّية-(رواهابوداود والنسائى).
3502. Sayyiduna Amr ibn Shuayb alu-, narrated from his father from his grandfather
that Allah's Messenger صلى الله عليه وسلم gave verdict for an eye that (is wounded but) is in
its place yet has lost sight that one-third of blood wit is payable.2
COMMENTARY: If a person strikes another so that he loses his eyesight though the eye
stands in its socket and the face retains its character then one-third blood wit will be wajib
(obligatory) on the man responsible for the damage. It has been mentioned previously that
if both eyes are lost the full blood wit is payable (one hundred camels), and if one is lost
then half blood wit is payable.
Some Ulama (Scholars) say that the usefulness is not taken away completely in this case.
So the blood wit for it should be as for a man who is beaten (but he loses no limb and
suffers no wound) but he only gets a black body. The blood wit for it should be a
proportionate hukhumah(1)≤-).
1 Abu Dawud # 4565, Musnad Ahmad 2-224
2 Abu Dawud # 4567, Nasai # 4840

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The word hukumah is a terminology concerning blood wit, the valuation is called arbitration.
It supposes the man to be a slave and calculates the depreciation in his value because of the
wound. The amount of this decrease is the blood wit that is wajib (obligatory) of the man
responsible to wound him. They maintain that the Prophet's صلى الله عليه وسلم verdict of one-third
blood wit means not the regular blood wit but that deduced through hukumah.
Toorpushti ales, has concluded in a discussion on this hadith that it is questionable.
BLOOD WIT FOR THE UNBORN CHILD
(٣٥٠٣) وَعَنُ مُحَمَّدٍ بُنِ عَمْرٍ وعَنْ آنٍ سَلَمَةَ عَنْ أَيْ هُرَيْرَةً قَالَ قَفِى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي
الْجَنِيْنِ بِغُرَّةٍ عَبْدٍ أَوْ أَمَةٍ أَوْفَرَسٍ أَوْبَغْلٍ - رَوَاهُ أَبُوُدَا ودَ وَقَالَ رَوَى هَذَا الْحُدِيُثَ حَقَّادُ بنُّ سَلَمَةً وَخَالِلْدٍ
الْوَاسِطُِ عَنْ مُحَمَّدٍ بُنِ عَمْرٍ و وَلَمُ تَذْكُرُ آوْقَرَس آوْ بَغُلٍ-
3503. Sayyiduna Muhammad ibn Amr atur, reported from Abu salmah who said
that Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم decided that
the blood wit for miscarriage is a ghurrah. And a ghurrah is a male or a female
slave, or a horse, or a mule.
Abu Dawud who transmitted it pointed out that Hammad ibn Salamah and Khalid
Wasti transmitted this hadith from Muhammad ibn Amr but neither mentioned
'horse or mule'.1
COMMENTARY: Allamah Nawawi at , said that the ghurrah is something very
exquisite. It is applied to man in the sense that Allah created him in the best of forms.
Some scholars say that a narrator included horse and mule in ghurrah in this hadith on his
own. Ghurrah is applied only to a human being who belongs to someone.
QUACK IS LIABLE TO PAY FOR PATIENT'S DEATH
(٣٥٠٤) وَعَنْ عَمْرٍو بُنِ شُعَيْبٍ عَنْ آَيْهِ عَنْ جَدِّم آَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ تَطَبَّبَ وَلَهْ
يُعْلَمُ مِنْهُ طِبُّ فَهُوَضَامِنْ۔(رواه ابوداود والنسائى)
3504. Sayyiduna Amr ibn Shuayb alu-, narrated from his father from his grandfather
that Allah's Messenger Lydeà o said, "He who practices medicine but is not known as
a physician (and someone dies at his hands) will be held responsible."2
COMMENTARY: If anyone who is not a physician pretends to be one and treats patients
one of whom dies, then all the ulama (Scholars) agree that blood wit will be wajib
(obligatory) on his paternal relatives. However, he will not be killed in retaliation because
he had the patient's permission to treat him.
BLOOD WIT WAS FORGIVEN TO THE POOR
(٣٥٠٥) وَعَنْ عِمْرَانَ بْنِ حُصَيْنِ آَثَّ غُلَامًا لِأُنَاسِ فُقَرَاءَ قَطَعَ أُذُتَ غُلَّامٍ لِأُنَاسِ أَغْنِيَاءَ فَأَتّى أَهْلُهُ النَّبِىَّ
صَلَى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالُوا إِنَّا أُنَاسٌّ فُقَرَالْ فَلَمْ يَجْعَلْ عَلَيْهِمْ شَيْئًّا- (رواه ابوداود والنسائى)
1 Abu Dawud # 4579, Tirmidhi # 1410, Musnad Ahmad 2-498
2 Abu Dawud # 4586, Ibn Majah # 3466, Nasai # 4830

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3505. Sayyiduna Imran ibn Husayn us & », narrated that a boy who belonged to a
poor family cut off the ear of a boy belonging to a rich family. His family members
came to the Prophet صلى الله عليه وسلم and pleaded, "We are, indeed, poor people (so we
may not be asked to pay the blood wit)." So, he did not impose anything on them.1
COMMENTARY: If a boy happens to cause loss or damage to anyone then because of
neglect of a correct way, he will be classified as perpetrator of accidental wrong. The
penalty for it will be imposed on his relatives as wajib (obligatory). If a boy kills someone,
then retaliation shall not be liable on him.
In this, case penalty was wajib (obligatory) on the boy's parents. However, the Prophet ledo
, condoned that because of their poverty and made no blood wit wajib (obligatory) on them.
The boy who cut off the ear of the rich boy was not a slave but a freeman. If he was a slave
then he would have had to pay the blood wit himself and the poverty of his masters would
not have absolved him of the fine.
SECTION III
الفَصلُ الثَّالِثُ
KILLING RESEMBLING DELIBERATE & ACCIDENTAL KILLING
(٣٥٠٦) عَنُ عَلِيٍّ أَنَّهُ قَالَ دِيَّةُ شِبْهِ الْعَمَدِ أَثْلَاذًا ثَلَاثْ وَثَلَاتُوْنَ حِقَّةٌ ؤَثَلَاتْ وَثَلَاتُوْنَ جَذَّعَةٌ وَأَرْبَهُ
وَثَّلَاتُوْنَ ثَنِيَّةً إِلَى بَازِلِ عَامِهَا كُلُّهَا خَلِفَاتْ وَفِيْ رَوَايَةٍ قَالَ فِ الْخُطَأْ آَزْبَاءًا خَمْسْ وَعِشْرُوُتَ حِقَّةً وَخَمُسْ
وَعِشُرُوْنَ جَذَّعَةً وَخَمُسْ وَعِشْرُوْنَ بِنَاتِ لَبُوْنٍ وَخَمُسْ وَعِشُرُونَ بَنَاتٍمَخَاضٍ-(رواهابوداؤد)
3506. Sayyiduna Ali ws a +, said that the blood-wit for murder that resembles
deliberate murder is (one hundred she-camels as wajib (obligatory)) of three kinds:
thirty-three she-camels in their fourth year, thirty-three she-camels in their fifth
year and thirty-four she camels in their sixth year. All of them must be pregnant.
According to another version, he said that blood-wit for accidental murder is four
kinds of (one hundred she-camels as wajib (obligatory)): twenty-five she-camels in
their fourth year, twenty-five she-camels in their third year, and twenty-five she
camels in their second year.2
(٣٥٠٧) وَعَنْ مُجَاهِدٍ قَالَ قَضَى عُمَرُ فِى شِبْهِ الْعَمَدِ ثَلَاثِيْنَّ حِقَّةً وَثَلَائِيْنَ جَذَعَةً وَأَرْبَعِيْنَ خِلْفَةٌ مَا بَيْنَ ثَنِيَّةٍ
إلى بَازِلٍعَامِھًا-(رواهابوداؤد)
3507. Sayyiduna Mujahidaus, said that Umarus a +, decided that the blood wit for
murder that resembles deliberate murder is thirty she-camels in their fourth year, thirty
she-camels in their fifth year and forty pregnant she-camels in their sixth year.3
(This hadith # 3507 upholds the contention of Imam Shafi'i als;)
BLOOD WIT FOR THE UNBORN
(٣٥٠٨-٣٥٠٩) وَعَنْ سَعِيْدٍ بُنِ الْمُسَيَّبِ آَكَّ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَفَى فِى الْجَنِيْنِ يُقْتَلُ فِى بَطْنِ
1 Abu Dawud # 4590, Nasai #4751.
2 Abu Dawud # 4551
3 Abu Dawud # 4550,Musnad Ahmad 1-49.

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أُِّهِ بِغُرَّةٍ عَبْدٍ أَوْ وَلِيْدَةٍ فَقَالَ الَّذِىُ قَضَى عَلَيْهِ كَيْفَ أَغْرَمُ مَنْ لَا شَرِبَ وَلَّا أَكَلَ وَلَّا نَطَقَّ وَلَا اسْتَهَلَّ وَمِثْلَ
ذُلِكَ يُطَُّّ فِقَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا هَذَا مِنْ آَخَوَانٍ الْكُمَّانٍ - رَوَاهُ مَالِكْ
وَالنِّسَائِىُّ مُرْسَلًا وَرَوَاهُ أَبُودَا ؤدَ عَنْهُ عَنْ آَيْ هُرَيْرَةًمُتَصِلًا.
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Sa'eed ibn Musayyib .3508
the decided that a ghurrah be paid as blood wit for a child that is killed in its
mother's womb. (Ghurrah is a male or female slave.) The man who was the
recipient of this decision asked, "why should I be penalized,for one who has not
eaten or drunk, or spoken, or cried? The like of it is dropped." Allah's Messenger
1".(said, "This man belongs merely to the kahin (soothsayers صلى الله عليه وسلم
2 رضى الله عنه reported like it from Abu Hurayrah رضى الله عنه Sa'eed .3509
COMMENTARY: The kahin is a soothsayer. He speaks in rhyming verse to chant his listeners.
However, it is eloquence and fluency that appeals to the listeners. The Prophet's do
, speech was such, more particularly his supplications. For example, this prayer:
اللَّهَُّ إِّى أَعُوذُ بِكَ مِنْ عِلْمٍ لَّا يَنْفَّهُ وَمِنْ قَلْبٍ لَا يَخْشَُّ الخ
O Allah, I seek refuge in You from the learning that is of no profit, and a heart that
is not fearful .....
Shamni alves, said that if anyone strikes a pregnant woman and she suffers a miscarriage,
then the blood wit is a ghurrah, meaning five hundred dirhams payable by the tribe of the
person striking the woman. He said that ghurrah is five hundred dirhams according to the
ulama (Scholars).
If a pregnant woman is struck on her belly and a living child emerges from her womb and
after that dies, then a full blood wit becomes wajib (obligatory).
1 Nasai # 5820, Muwatla 6 (equal).
2 Abu Dawud # 4576, Muslim # 36-168, Musnad Ahmad # 2-274.

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CHAPTER - III
OFFENCES THAT DO NOT MAKE PENALTY LIABLE
بَابُ مَا لَا يُضْمَنُ مِنَ الْجِنَاتَاتِ
The word (eur) (Jinayat)1 is the plural of (+4x)(jinayah). The word jinayah means 'offences
committed against persons such as murder, wounding, drowning,' 'felony.'
The preceding chapter mentioned the punishments, blood wit, retaliation etc. that are
imposed on jinayah. In this chapter such kinds of jinayah are mentioned for which no
punishment becomes wajib (obligatory).
SECTION I
NO RESPONSIBILITY FOR AN ANIMAL'S ACTION
(٣٥١٠) عَنْ آنٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ الْعُجُمَاءُ جُرُحُهَا جُبَارٌ وَالْمَعُدِبُ جُبَاٌ
الفَضْلُ الْآَوَّلُ
وَالْبِتْرُ جُبَارٌ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3510
said, "The dumb animals! A wound caused by them is forgiven. (Falling in) a mine
is forgiven. (Falling down) a well is forgiven."2
COMMENTARY: If an animal tramples, gores its horns, slaps with its tail or bites someone
wounding or killing him, or it damages property then no compensation is payable,
provided its keeper is not with it. If someone drives it, rides it or leads it, then that person
will be liable for whatever damage to life or property the animal causes. This is what Imam
Abu Hanifah &les, says.
Imam Shafi'id>, contends that if the animal causes these things during day then nothing
is payable or wajib (obligatory) on its owner. However, if any damage is caused by the
animal at night then its owner is responsible and it is wajib (obligatory) on him to pay
damages. It is the responsibility of the owners to lock or tether their animals in the night.
By day, the fields, gardens and other things must be taken care of by their owners.
FORELEGS & HIND LEGS: It is stated in the Hidayah that one who drives the animal will
be responsible for any damage that may be occasioned by its fore or hind legs. But, a
person who leads the an animal behind him will be responsible for any damage caused by
its fore legs only, not by its hind legs. The rider of an animal is answerable for anything the
animal destroys by treading it down, striking it with its head, forelegs or body, But not its
hind legs or tail.
If there is a rider on an animal and also one who drives it then damages will be wajib
(obligatory) on both.3
MINE: If anyone falls into a mine or is buried in it then no damages are wajib (obligatory) on
1 Both 'a's are prolonged in the plural and only the first in the singular
2 Bukhari # 6913, Muslim # 45-1710, Tirmidhi # 1377, Abu Dawud # 4593, Nasai # 2496, Ibn Majah #
2673, Darimi # 1668, Muwalto Maalik # 12 (Ugul), Musnad Ahmad # 2-728.
3 Hidayah (English translation) v2 pp 619-620. The Urdu text (of Mazahir Haq) has that the rider is
responsible for its hind legs also. (Dar ul-Isha'at Karachi.)
.
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one who has dug the mine. If a person hires a labourer to dig a mine and he is buried
when the mine collapses on him then no responsibility rests on the owner of the mine. This
second possibility is not restricted hiring anyone to dig mines only but this rule applies also
to other forms of hiring. The first possibility applies also to digging wells. If anyone digs a
well on his own land or on a place where it is permitted then he is not responsible for
damages when a passer-by falls into it.1
NO DAMAGES PAYABLE WHEN DEFENDING ONESELF
(٣٥١١) وَعَنْ يَعْلَى بْنِ أُمَّةً قَالَ غَزَوْتُ مَعَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَيْشَ الْعُسْرَةِ وَكَاتْ لِ آَخِيٌ فَقَاتَلَ
إِنْسَانًا فَعَضَّ أَحْدُهُمَا يَدَ الْآخِرٍ فَانْتَزَءَ الْمَعْفُوْضُ يَدَهُ مِنْ فِى الْعَاضِ فَأَنْدَرَ ثَنِيَّتَهُ فَسَقَطَتْ فَانْطَلَقَ إِلَى النَّبِّ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَاهْدَرَ ثَنِيَّتَهُ وَقَالَ آَيَدَءُ يَدَهُ فِيْ فِيُكَ تَقْضِمُهَا كَالْفَحُلٍ- (متفق عليه)
3511. Sayyiduna Ya'la ibn Umayyah « ano, narrated that he had participatedwith
Allah's Messenger صلى الله عليه وسلم in the battle of the jaysh ul-usrah (army of distress
which was the Battle of Tabuk in 9AH) and he had a servant (with him). He (the
servant) had a dispute with another man and they fought one another (over
something). One of them bit another's hand, and he pulled out his hand from the
mouth of the other who bit him. This (action) dislodged his front tooth which fell
out and he went to the Prophet Ly,le al . (to complain) but He did not impose any
damage for the front tooth, saying "Should he leave his hand in your mouth while
you munched it like a male camel?"2
COMMENTARY: The Prophet , uno did not agree to get the man who bit another's
hand and lost his tooth in the process any compensation because the other man was
defending himself. He had no option but to pull out his hand from the other's mouth.
It is stated in sharh us-sunnah (Prophet's yle à Lo practice) that it a man tries to assault a
woman and she attacks him to save herself and he dies, then nothing will be wajib
(obligatory) on the woman who was engaged in self-defence.
PRESERVING CHASTITY: Sayyiduna Umaru à +, was asked to decide about a girl
who was collecting wood in a desolate place when a man followed her to molest her. She
picked up a stone and flung it at the rascal who died on being hit by it. Umar ue an +, gave
judgment, "This killing is from Allah (who punished him to preserve the chastity of an
innocent girl). By Allah, no blood wit will be imposed because of it." Imam Shafi'ianes,
held the same opinion.
Similarly, it is also allowed to defend oneself and protect one's property against bandits
and miscreants. One must first try to make them see reason. If they do not desist and one
has to kill them to protect oneself (or one's property) then their blood is forgiven to him.
(There will be no retaliation.)
1 The word in the hadith is (,) Jubar. According to the LEXICON of Lanes (vz p 374) it mean: 'a
thing of which no account, or for which no retaliation is taken.'
2 Bukhari # 2265, Muslim # 23-1674, Nasa'i # 4764, Ibn Majah # 2656, Musnad Ahmad 4-223.

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DEFENDER IS MARTYR IF KILLED IN THE PROCESS
(٣٥١٢) وَعَنُ عَبْدِ اللهِ بْنِ عَمْرٍ وقَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ قُتِلَ دُوُكَ مَالِهِ
فَهُوَ شَهِيُدْ- (متفق عليه)
3512. Sayyiduna Abdullah ibn Amr As al+) narrated that he heard Allah's Messenger
Luga,loan to say, "He who is killed for his property (protecting it) is a martyr."1
COMMENTARY: If anyone guards his property and someone kills him then he is a martyr.
The same ruling applies to one who is killed while protecting his family members.
(٣٥١٣) وَعَنْ أَبِي هُرَيْرَةَ قَالَ جَاءَ رَجُلْ فُقَالَ يَا رَسُولَ اللَّهِ أَرَ أَيْتَ إِْ جَآءَ رَجُلْ يُرِيدُ أَخُذَ مَالِيْ قَالَ فَلَا
تُعْطِهِ مَالَكَ قَالَ أَرَأَيْتَ إِنْ قَاتَلَنِيْ قَالَ قَاتِلُهُ قَالَ آرَأَيْتَ إِنْ قَتَلَفِيْ قَالَ فَأَنْتَ شَهِيُّهْ قَالَ أَرَأَيْتَ إِكُ
قَتَلْتُهُ قَالَ هُوَفِي النَّارِ-(رواه مسلم)
3513. Sayyiduna Abu Hurayrah sano, narrated that a man (came to the Prophet
Luleå and) submitted, "O Messenger of Allah, do tell me what (should I do) if a
man comes to snatch my property?" He said, "Do not give him your property." He
asked, "Tell me, what if he fights with me ?. " He said, "Fight with him." He asked,
"Tell me, what if he kills me?" He said, "Then you become a martyr." He asked,
"Tell me,, what if I kill him?" He said, "He will go to hell." (And you will not be
responsible for anything.)2
COMMENTARY: This hadith urges the Muslims to resist strongly anyone who tries to hert
them or cause them damage. This hadith arouses in the believers the spirit of courage.
They should not show cowardice against anyone who tries to deprive them of their
property and destroy them. A Muslim who has the strength of faith and trust in Allah is
expected to face boldly the attacker, miscreant and mugger. He should prefer a death in an
honourable manner than a disgraced life, and earn martyrdom. Or, he should get rid of the
evil man consigning him to hell.
This hadith is evidence that even if the evil man is a Muslim then it is allowed to resist him
and to kill him if that becomes necessary.
PEEPING EYES MAY BE PUT OUT
(٣٥١٤) وَعَنْهُ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَوِاظَّلَةَ فِى بَيْتِكَ أَحَدْ وَلَمْ تَأْذَكُ لَهُ
فَخَذَفْتَّهُ بِحِصَاةٍ فَفَقَأْتَ عَيْنَهُ مَا كَانَ عَلَيْكَ مِنْ جُنَّاٍ- (متفق عليه)
صلى narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3514
duy ile an say, "If anyone peeps into your house (through a hole while the door is
shut) and you have not given him permission (to enter) and you throw a pebble at
him blinding his eyes thereby, then there will be no sin on you."3
! Bukhari # 2480, Muslim # 226-141, Abu Dawud # 4771, Tirmidhi # 1419, Nasai # 4087, Musnad
Ahmad 2-163 (Abu Dawud is similar to it.)
2 Muslim # 225-140
3 Bukhari # 6888, Muslim # 44-2158, Nasai # 4861, Musnad Ahmad 2-243.

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COMMENTARY: Imam Shafi'i als, abides by the haidth in toto. Imam Abu Hanifah ales,
says that it is a strong warning against peeping into any house and says that anyone who
incapacitates an eye will have to pay damages.
(٣٥١٥) وَعَنُّ سَهْلٍ بُنِ سَعْدٍ أَّ رَجُلًاً اظَلَةَ فِي جُحْرٍ فِي بَابٍ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَةَ رَسُوْلٍ
اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِدُرَّى تَحْتُ بِهِ رَأْسَهُ فَقَالَ لَوْ أَعْلَمُ أَنَّكَ تَنْظُرُنِيْ لَطَعَنْتُ بِهِ فِيْ عَيْنَيَّكَ إِنَّمَا جُعِلَ
الْإِسْتِْذَاكُ مِنْ أَجْلِ الْبَصَرِ - (متفق عليه)
3515. Sayyiduna sahl ibn Sa'd usan +, narrated that a man peeped through a hole in
صلى الله and Allah's Messenger صلى الله عليه وسلم the door of (the house of) Allah's Messenger
duy 4,le had a spike (in his hand) with which he scratched his head. He (saw him
peeping (into his house and) said, "If I had known that you were looking at me
(deliberately) then I would have poked your eyes with it" (pointing to the spike).
Seeking permission has been prescribed only because of the sight (that might not
fall on non-mahrams)."1
COMMENTARY: It is as bad to peep into another's house as it is to enter it without
permission. Teebius à +) said that this hadith suggests that if anyone glances into
someone's house unintentionally while passing before it, then he is not to be blamed.
THROWING PEBBLES UNNECESSARILY
(٣٥١٦) وَعَنْ عَبْدِ اللَّهِ بْنِ مُفَقَّلٍ أَنَّهُ رَأى رَجُلًا يَخْذِفُ فَقَالَ لَّا تَخْذِفُ فَإِكَّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمُ تَّى عَنِ الْخُذْفٍ وَقَالَ أَنَّهُ لَا يُصَادُبِهِ صَيْدْ قَّلَا يُنْكَأُ بِهِ عَدُوٌ وَلَكِنَّهَا قَدْ تَكْسِرُ السِّنَّ وَتَفْقَأُ الْعَيْنَ-
(متفق عليه)
3516. Sayyiduna Abdullah ibn Mughaffalus & +, said that he saw a man throw
pebbles holding (and aiming) them between his thumb and (fore) finger. So he
said, "Do not throw pebbles because Allah's Messenger صلى الله عليه وسلم has forbidden
that pebbles be thrown in this manner, saying, 'Game cannot be caught by this
thing nor may an enemy be wounded. Rather (it is a vain pursuit whereby) you
might break a tooth or slash an eye.""2
COMMENTARY: The Prophet صلى اله عليه وسلم disallowed this pursuit because nothing is
gained from it but disputes may arise. People may quarrel unnecessarily. The same ruling
applies to every such vain, meaningless thing.
DO NOT DISPLAY WEAPONS IN PUBLIC
(٣٥١٧) وَعَنْ أَبِيْ مُؤْمِى قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا مَرَّ أَحَدُكُمْ فِي مَسْجِدِنَا وَفِى سُوْقِنًا وَمَعَهُ
نَبْلْ فَلْيُمْسِتُ عَلَى نِصَالِهَا أَنْ تُصِيْبَ أَحَدًّا مِنَ الْمُسْلِمِيْنَ مِنْهَا بِشَىءٍ- (متفق عليه)
1 Bukhari # 6901, Muslim # 4-2156, Tirmidhi # 2709, Nasai # 4859, Darimi # 2384, Musnad Ahmad 5-
330.
2 Bukhari # 5479, Muslim # 54-1924, Abu Dawud # 5270, Nasai # 4815, Ibn Majah # 3226, Darimi #
44, Musnad Ahmad 4-86.
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3517. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When any of you comes to our mosque or our market, or passes along, and has
with him arrows, he must keep them covered (in their quiver, or hold them in his
hand) lest he cause injury to any Muslim by them."1
COMMENTARY: Not only in the mosques and markets but in every such place as there is
a gathering of Muslims, one must carry his weapons carefully. They could be arrows,
swords, guns, or whatever kind. A slight negligence could wound a Muslim.
DO NOT POINT A WEAPON AT A MUSLIM
(٣٥١٨) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُشِيْرُ أَحُدُكُمْ عَلَى آَخِيْهِ بِالسِّلَاحِ فَإِنَّهِ لَا
يَدُرِئُ لَعَلَّ الشَّيْطَانَ يَأْزِءُ فِ يَدِهِ فَيَقَّهُ فِيْ حُفْرَةٍ مِنَ الثَّارِ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3518
said, "Let not any of point a weapon at his (Muslim) brother, for, he cannot say
perhaps the devil might take it away from his hand and (because of it,) he might
land in a pit in hell."2
COMMENTARY: The devil is always on the qui vive. If a person make a mistake, the
devil tempts him to commit sin. If he points a weapon at his Muslim brother, he might be
careless and hurt him. That might mean hell.
(٣٥١٩) وَعَنْ أَبٍ هُرَيْرَةَ قَالَ قَالَ تَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَشَارَ إِلَى أَخِيُهِ بِحَدِيْدَةٍ فَإِنَّ الْمَلِكَةَ
تَلْعَنُهُ حَتَّى يَضَعَهَا وَإِنْ كَانَ آَخَاهُ لِاَبِيْهِ وَأُقِهِ (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3519
said, "If anyone points (a weapon or something of) iron at his (Muslim) brother.
then the angels curse him till he puts it aside, even if he is his brother having the
same father and mother.3
COMMENTARY: If anyone points at his brother a piece of iron, clearly he may not be
meaning to threaten him. He might be jesting. But, even then the angels curse him. Thus
it is emphasized that anything of iron or a weapon must not be pointed at a Muslim.
(٣٥٢٠) وَعَنِ ابْنِ عُمَّرَ وَآَبٍ هُرَيْرَةً عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ حَمَلَ عَلَيْنَّا السَّلَامَ فَلَيْسَ مِنَّا-
رَوَاهُ الْبُخَارِىُّ وَزَادَ مُسْلِمْ وَمَنُّ غَشَّنَا فَلَيْسَ مِنَّا-
3520. Sayyiduna Ibn Umar رضى الله عنه and Sayyiduna Abu Hurayrah رضى الله عنه narrated
that the Prophet صلى الله عليه وسلم said, "He who picks up a weapon against us (even in
jest) does not belong to us." (Meaning, 'he does not follow our ways.')
The version (of Muslim) adds: "He who cheats us (by not disclosing defect of what
he sells) does not belong to us."4
1 Bukhari # 7075, Muslim # 124-2615,Abu Dawud # 2587, Ibn Majah # 2778, Musnad Ahmad 4-418.
2 Bukhari # 7072, Muslim # 126-2617, Musnad Ahmad 2-317.
3 Muslim # 125-2616, Tirmidhi # 2162, Musnad Ahmad 2-256.
4 Bukhari # 7070, Muslim # 164-101, Nasai'i # 4100, Ibn Majah # 2575 and 2576, Musnad Ahmad 2-
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(٣٥٢١) وَعَنْ سَلَمَةَ بْنِ الْآَكُوَعِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ سَلَّ عَلَيْنَا التَّيْفَ فَلَيْسَ مِنَّا-
(رواه مسلم)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Salamah ibn Al-Akwa .3521
jule said, "He who draws a sword against us (even in jest) does not belong to us."1
DO NOT PUNISH ANYONE
(٣٥٢٢) وَعَنْ هِشَامِ بُنِ عُرُوَةً عَنْ آَبِهِ آَتَّ هَشَامَ بْنَ حَكِيْرٍ مَرَّ بِالشَّامِ عَلَى أُنَاسٍ مِنَ الْأَنْبَاطِ وَقَدْ أُقِيْمُوْا
فِي الشَّمْسِ وَصُبَّ عَلَى رُءُ وسِهِمُ الزَّيْتُ فَقَالَ مَا لهذَا قِيْلَ يُعَذَّبُوْنَ فِى الْخُرَاجِ فَقَالَ هِشَامْ أَشْهَدُ لَسَمِعْتُ
رَسُولَ اللّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِّ اللهَ يُعَذِّبُ الَّذِيْنَ يُعَذِّبُوْنَ النَّاسَ فِي الدُّنْيًّا- (رواه مسلم)
3522. Hisham ibn Urwah ale, said that his father narrated that Hisham ibn Hakim
passed by certain people in Syria from the Anbath (Nabateans) who were made to
stand in the sun and olive oil was poured on their heads. He asked, "What is this?"
He was told, "They are being punished for (not paying) the kharaj (homage
revenue)" (land tax). Hisham said, "I bear witness that I had heard Allah's
Messenger صلى الله عليه وسلم say. "Surely, Allah will punish in the hereafter, those who
punish the people, in this world."2
ALLAH'S WRATH ON THE OPPRESSORS
?
(٣٥٢٣) وَعَنْ أَبٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُؤْشِكُ إِنْ طَالَّتُ بِكَ مُدَّةْ آَكْ
تَرَى قَوْمًّا فِي أَيْدِ يُهِمْ مِثْلُ أَذْنَابٍ الْبَقَّرِ يَغْدُوَ فِي غَبِ اللّهِ وَيَرُؤُخُوْنَ فِى سَخَطِ اللّهِ وَفِي رِوَايَةٍ
يَرُؤُحُوْنَ فِى لَهُنَّةِ اللَّهِ-(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3523
said, "If you live long, you shall see soon people holding in their hands something
like oxtails (meaning, whips). They will begin the morning and the wrath of Allah
will be on them and in the evening Allah's severe anger will be on them."
Another version has: 'in the evening Allah's curse is on them.'3
COMMENTARY: The 'people you will see' will be the stooges of the oppressors or cruel rulers.
CLOTHED BUT NAKED
(٣٥٢٤) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صِنْفَانٍ مِنْ أَهْلِ النَّارِ لَمْ آَرَهُمَا قَوْمٌ مَّعَهُمُ سِيَاطٌ
كَاذْنَابٍ الْبَقَرِ يَضْرِبُوْنَ بِهَا النَّاسَ وَنِسَاءٌ كَاسِيَاتْ عَارِيَاتٌ مُمِيْلَاتْ مَائِلَاتُ رُء وُسُهُنَّ كَأَسْنِمَةِ الْبُخُتِ
الْمَائِلَةِ لَّا يَدْ خُلُنَ الْجَنَّةَ وَلَا تَجِدَُ رَيُجْهَا وَإِنَّ رِيُحَتَّهَا لَتُوجَدُ مِنْ مَسِيْرَةِ گَذَا وَكَذَا- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3524
1 Muslim # 112-99, Tirmidhi # 2520, Musnad Ahmad 4-46. .
2 Muslim # 118-2613, Musnad Ahmad 4-403
3 Muslim # 53-2856, Musnad Ahmad 2-323.

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said, "Two kinds of the inmates of hell there are whom I have not seen: (i) A
people who have with them whips resembling ox-tails with which they will strike
.people (unjustly). And (ii) women (who will be) clothed but (be nearly) naked.
They will incite men and be disposed to them. Their heads will sway like the
humps of bukht camels. These inciting women will not enter paradise and will not
experience its fragrance though its fragrance can be perceived at a distance this-far-
and-that-far."1
COMMENTARY: The women mentioned will wear very fine see-through garments. Or,
they will leave part of their body bare. Or, they will not put their scarf on their chest and
belly but put it round their necks.
This could also refer to women who don different kinds of costly garments in this world
but neglect the garment of taqwa (piety) (righteousness). It is only the garment of taqwa
(piety) that will entitle them to paradise.
These women will incline men to themselves by their adornment, behaviour and walk and
will lean toward men.
The bukht camels are the camels of khurasan with two humps (also known as Bactrian
camels). The women arrange their hair in the manner of humps.
The women described in this hadith did not exist in the time of the Prophet صلى الله عليه وسلم . He
did, however, forewarn of this kind of women. It is one of his miracles.
The hadith says that these women will not enter paradise but there are such men too who
have not been mentioned here. Qari Iyad as, said that they will be admitted to paradise
after going through their punish nent, but not those women who perpetrate these things
and maintain that whatever they do is lawful and not wrong at all.
DO NOT STRIKE AT THE FACE
(٣٥٢٥) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَاتَلَ أَحَدُكُمْ فَلْيَجْتَنِبِ الْوَجْهَ فَإِنَّ اللَّهَ خَلَقَ
آدم علىصورته۔ (متفقعليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3525
said, "When one of you fights (and beats another), he must spare the face because
Allah created Aadam in His own likeness."
COMMENTARY: Creating Aadam (>Jule in His likeness means bestowing on him His
attributes of majesty and beauty. Or, it could mean a form that Allah has given only to
human beings and described it as 'His' to bestow honour on Aadam p> Jule. It is as He
says ( caa) {blow into him My spirit)(15: 29) and ascribes the spirit to Himself to
honour and show the excellence of mankind.
Some scholars say that the pronominal suffix in (43)}-0)(Surathi, his likeness or his form)
stands for Aadam's form. This form is distinct from the forms of all other creatures. It is
full of excellence and beauty.
It will mean that Allah created mankind nobler lthan all creatures. Of all man's limbs, his
face is the noblest and most honourable. It is the index of his form and perfection. Hence,
1 Muslim # 52-2128.

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one must refrain from striking it. The ulama (Scholars) say that this command is by way of
mustahab (desirable).
SECTION II
الْفَضْلُ الثَّانِى
FORBIDDEN TO LOOK INTO HOUSES
(٣٥٢٦) عَنْ آَيْ ذَرٍقَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَثَفَ سِتُرًا فَأْدَخَلِ بَصَرَهُ فِي الْبَيْتِ قَبْلَ
أَنْ يُؤْذَنَ لَه فَرَأَى عَوْرَةً أَهْلِهِ فَقَدُ أَتَى حَدَّا لَا يَحِلُّ لَهُ أَْ يَّاتِيَهُ وَلَوْ أَنَّهُ حِيْنَ آَدْخَلَ بَصَرَهُ فَاسْتَقْبَلَهُ
رَجُلْ فَفَقًَّ عَيْنَهُ مَا عَّرْتُ عَلَيْهِ وَإِنْ مَرَّ الرَّجُلُ عَلَى بَابٍ لَا سِتْرُلَهُ غَيْرُ مُغْلَقٍ فَتَظَرَ فَلَا خَطِيْنَةً عَلَيْهِ إِنَّمَا
الْخُطِيْئَةُ عَلَى أَهْلِ الْبَيْتِ - رَوَاهُ التِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيثٌ غَرِيُبُ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3526
said, "If anyone slides a curtain and peeps into a house before receiving permission
(to enter ) and sees that which ought not to be seen of his family, then he touches
the limit that is not lawful for him to touch. If a man (from the house) challenges
him when he looks in and puts out his eye, I will not hold him responsible. (And, I
will not impose any penalty on him.) However, if a man goes by a door that has not
curtain and is not shut and he looks in, then he has not committed a sin. Rather, sin
is committed by the people of the house.1
(They ought to have shut the door and drawn the curtain)
COMMENTARY: It is wajib (obligatory) for the family to keep the door of their house shuts
or draw a curtain over it.
DO NOT HAND OVER OR TAKE UNSHEATHED SWORD
(٣٥٢٧) وَعَنْ جَابِرٍ قَالَ ◌ّى تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَتَعَاظَى الشَّيْفَ مَسْلُؤُلًّا - (رواه الترمذى وابوداود)
3527. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم forbade
the handling of an unsheathed sword.2
THONG OF SANDAL MUST NOT BE SNAPPED BETWEEN TOES
(٣٥٢٨) وَعَنِ الْحُسَنِ عَنْ سَمُرَةَ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَّى أَنْ يُقَدَّ الشَّيْرُ بَيْنَ إِصْبَحِيْنِ-
(رواه أبوداود)
3528. Al-Hasan (رحمه الله reported that Samurah رضى الله عنه narrated that Allah's Messenger
3.disallowed the snapping of the strap of a sandal between two toes صلى الله عليه وسلم
COMMENTARY: These two hadith forbid the two things by way of compassion.
BEING KILLED WHILE PROTECTING RELIGION, LIFE & PROPERTY
(٣٥٢٩) وَعَنْ سَعِيْدٍ بُنِ زَيْدٍ آَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ قُتِلَ دُوْنَ دِيْنِهِ فَهُوَ شَهِيُدْ وَمَنُ
1 Tirmidhi # 2709, Musnad Ahmad 5-81.
2 Tirmidhi # 2163(2170), Abu Dawud # 2588
3 Abu Dawud # 2589

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قُتِلَ دُونَ دَمِهِ فَهُوَ شَهِيُدْ وَمَنْ قُتِلَ دُوْنَ مَالِهِ فَهُوَ شَهِيُدْ وَمَنْ قُتِلَ دُوْنَ آَهُلِهِ فَهُوَشَهِيْدٌ-
(رواه الترمذى وابوداود والنسائى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Sa'eed ibn Zayd .3529
said, "He who is killed while defending his religion is a martyr. He who is killed
while defending himself is a martyr. He who is killed while protecting his
property is a martyr. And, he who is killed while protecting his family is a martyr.1
COMMENTARY: If a disbeliever or an innovator ridicules Islam on the face of Muslim who
contends with him over that but is slain then in this case the Muslim attains martyrdom.
The ulama (Scholars) say generally that if anyone has evil intentions against a person's life,
property or family, then he must first try to convince him out of it. If he does not see sense,
then, he may use force and if he kills the evil man then no penalty is due from him. But, if
he himself is slain then that is martyrdom for him.
DO NOT RAISE SWORD AGAINST A MUSLIM
(٣٥٣٠) وَعَنِ ابْنِ عُمَّرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِجَهَنَّمَ سَبْعَةُ أَبْوَابٍ بَابٌ مِنْهَا لِمَنْ سَلَّ الشَّيْفَ
عَلَى أُمَّتِىْ أَوْقَالَ عَلَى أُتَّةِ مُحَمَّدٍ - رَوَاءُ التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيُبْـ
3530. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "There
are seven gates of hell. One of these gates is for him who draws a sword against my
ummah," or, he said, "against Muhammad's ummah."2
وَحَدِيْثُ آنٍ هُرَيْرَةَ الرَّجُلُ جُبَارْ ذُكِرَ فِي بَابِ الْغَصِبِ
And the hadith of Abu Hurayrahuch>>: "The treading of the foot is forgiven ... " is
mentioned in the chapter on al-ghasab (wrongful appropriation) hadith # 2952.
And this chapter has no section-III
1 Tirmidhi # 1431, Abu Dawud # 4772, Nasa'i # 4090, Ibn Majah # 2580, Musnad Ahmad 1-190.
2 Tirmidhi # 3123, Musnad Ahmad 2-94.