[Machine] "O Remaining Ones, take two-thirds of the compensation, for there is no way to kill him."  

عُمَرُ ؓ لِلْبَاقِيَيْنِ خُذَا ثُلُثَيِ الدِّيَةِ فَإِنَّهُ لَا سَبِيلَ إِلَى قَتْلِهِ  

أَنْ تَجْعَلَ الدِّيَةَ عَلَيْهِ فِي مَالِهِ وَتَرْفَعَ حِصَّةَ الَّذِي عَفَا فَقَالَ عُمَرُ ؓ وَأَنَا أَرَى ذَلِكَ هَذَا مُنْقَطِعٌ وَالْمَوْصُولُ قَبْلَهُ يُؤَكِّدُهُ  

A man who had killed someone was brought to the Messenger of Allah, and he was brought by the heir of the victim. The Messenger of Allah said to him. 'Will you forgive him? He said: No.' He said: 'Will you kill him? He said: 'Yes.' He said: 'Go away.' Then when he went away, he called him back and said: will you forgive him?' He said: 'No.' He said: 'Will you accept the Diyah? He said: 'No.' He said: 'will you kill him? He said: 'Yes.' He said: 'Go away.' Then when he had gone he said: If you forgive him, he will carry your sin and the sin of your companion (the victim)." So he forgave him and let him go." He said: "And I saw him dragging his string." (Using translation from Nasāʾī 4723)   

جِيءَ بِالْقَاتِلِ الَّذِي قَتَلَ إِلَى رَسُولِ اللهِ ﷺ جَاءَ بِهِ وَلِيُّ الْمَقْتُولِ فَقَالَ لَهُ رَسُولُ اللهِ ﷺ أَتَعْفُو؟ قَالَ لَا قَالَ أَتَأْخُذُ الدِّيَةَ؟ قَالَ لَا قَالَ أَتَقْتُلُ؟ قَالَ نَعَمْ قَالَ فَاذْهَبْ بِهِ فَلَمَّا ذَهَبَ دَعَاهُ فَقَالَ أَمَا إِنَّكَ إِنْ عَفَوْتَ عَنْهُ فَإِنَّهُ يَبُوءُ بِإِثْمِكَ وَإِثْمِ صَاحِبِكَ فَعَفَا عَنْهُ فَأَرْسَلَهُ قَالَ فَرَأَيْتُهُ وَهُوَ يَجُرُّ نِسْعَتَهُ  

[Machine] The Prophet Muhammad ﷺ said, "Whoever intentionally kills someone, the decision is left to the guardian of the deceased: if he wishes, he can choose to have the killer executed, or if he wishes, he can choose to accept blood money (compensation)."  

قَالَ النَّبِيُّ ﷺ مَنْ قَتَلَ عَمْدًا دُفِعَ إِلَى وَلِيِّ الْمَقْتُولِ فَإِنْ شَاءَ قَتَلَهُ وَإِنْ شَاءَ أَخَذَ الدِّيَةَ  

There are two characteristics that I heard the Messenger of Allah ﷺ say: Allah has decreed that everything should be done in a good way, so when you kill use a good method. The version of the narrators other than Muslim says: "So kill in a good manner." And when you slaughter, you should use a good method, for one of you should sharpen his knife, and give the animal as little pain as possible. (Using translation from Abū Dāʾūd 2815)   

عَنِ النَّبِيِّ ﷺ قَالَ خَصْلَتَانِ سَمِعْتُهُمَا مِنَ النَّبِيِّ ﷺ قَالَ إِنَّ اللهَ كَتَبَ الْإِحْسَانَ عَلَى كُلِّ شَيْءٍ فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذَّبْحَ وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ وَلْيُرِحْ ذَبِيحَتَهُ لَفْظُ حَدِيثِ مُسْلِمِ بْنِ إِبْرَاهِيمَ  

[Machine] "From the Prophet, ﷺ : The most pardoning of people are the killers of the people of faith."  

عَنِ النَّبِيِّ ﷺ أَعَفُّ النَّاسِ قِتْلَةً أَهْلُ الْإِيمَانِ  

[Machine] He said about a man who was able to kill his brother's murderer but felt hesitant between him and Allah, fearing that he might miss the opportunity to bring him to justice before reaching the Imam. Ibn Shihab said that it is established in the Sunnah that no soul should be forcibly taken without the permission of the Imam. We have also narrated in the Hadith of Umar ibn Al-Khattab regarding the incident where someone was compelled, where he wrote to the authorities that no one should be killed except with his permission.  

أَنَّهُ قَالَ فِي رَجُلٍ قَدَرَ عَلَى قَاتِلِ أَخِيهِ أَعَلَيْهِ حَرَجٌ فِيمَا بَيْنَهُ وَبَيْنَ اللهِ إِنْ خَافَ أَنْ يَفُوتَهُ قَبْلَ أَنْ يَبْلُغَ بِهِ إِلَى الْإِمَامِ إِنْ هُوَ قَتَلَهُ؟ قَالَ ابْنُ شِهَابٍ مَضَتِ السُّنَّةُ أَنْ لَا يُغْتَصَبَ فِي قَتْلِ النُّفُوسِ دُونَ الْإِمَامِ وَرُوِّينَا فِي حَدِيثِ عُمَرَ بْنِ الْخَطَّابِ ؓ فِي الَّتِي وُطِئَتْ مُسْتَكْرَهَةً حَيْثُ كَتَبَ إِلَى الْآفَاقِ أَنْ لَا تَقْتُلُوا أَحَدًا إِلَّا بِإِذْنِي  

[Machine] In his saying, "So whoever has assaulted you, then assault him in the same way that he has assaulted you" [Al-Baqarah 194] and his saying, "And whoever avenges himself after being wronged, those have not upon them any cause for blame" [Ash-Shura 41] and his saying, "And if you punish, then punish with an equivalent of that with which you were harmed" [An-Nahl 126] and his saying, "And the retribution for an evil act is an evil one like it" [Ash-Shura 40], this and similar verses were revealed in Makkah while the Muslims were few in number and had no authority to overcome the polytheists. The polytheists used to insult and harm them, so Allah commanded the Muslims that whoever wanted to retaliate should do so in a similar manner, or they could exercise patience and forgive, which is better. When Allah's Messenger ﷺ migrated to Al-Madinah and Allah gave him authority, he commanded the Muslims to bring their disputes to their authorities for resolution, and not to exceed their limits against each other like the people of Jahiliyyah. He said, "And whoever is killed unjustly - We have given his heir authority, but let him not exceed limits in [the matter of] taking life. Indeed, he has been supported [by the law]" [Al-Isra 33]. This means that the authority will support him until he achieves justice against his oppressor. And whoever takes revenge for himself without the authority's permission, then he is a sinner who has transgressed the limits, and he has acted upon the ignorance of pre-Islamic customs and has not accepted the judgment of Allah.  

فِي قَوْلِهِ {فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ} [البقرة 194] وَقَوْلِهِ {وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ} [الشورى 41] وَقَوْلِهِ {وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ} [النحل 126] وَقَوْلِهِ {وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا} [الشورى 40] فَهَذَا وَنَحْوُهُ نَزَلَ بِمَكَّةَ وَالْمُسْلِمُونَ يَوْمَئِذٍ قَلِيلٌ لَيْسَ لَهُمْ سُلْطَانٌ يَقْهَرُ الْمُشْرِكِينَ وَكَانَ الْمُشْرِكُونَ يَتَعَاطَوْنَهُمْ بِالشَّتْمِ وَالْأَذَى فَأَمَرَ اللهُ الْمُسْلِمِينَ مَنْ يُجَازِي مِنْهُمْ أَنْ يُجَازُوا بِمِثْلِ الَّذِي أَتَى إِلَيْهِ أَوْ يَصْبِرُوا وَيَعْفُوا فَهُوَ أَمْثَلُ فَلَمَّا هَاجَرَ رَسُولُ اللهِ ﷺ إِلَى الْمَدِينَةِ وَأَعَزَّ اللهُ سُلْطَانَهُ أَمَرَ الْمُسْلِمِينَ أَنْ يَنْتَهُوا فِي مَظَالِمِهِمْ إِلَى سُلْطَانِهِمْ وَلَا يَعْدُو بَعْضُهُمْ عَلَى بَعْضٍ كَأَهْلِ الْجَاهِلِيَّةِ فَقَالَ {وَمَنْ قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِفْ فِي الْقَتْلِ إِنَّهُ كَانَ مَنْصُورًا} [الإسراء 33] يَقُولُ يَنْصُرُهُ السُّلْطَانُ حَتَّى يُنْصِفَهُ مِنْ ظَالِمِهِ وَمَنِ انْتَصَرَ لِنَفْسِهِ دُونَ السُّلْطَانِ فَهُوَ عَاصٍ مُسْرِفٌ قَدْ عَمِلَ بِحَمِيَّةِ الْجَاهِلِيَّةِ وَلَمْ يَرْضَ بِحُكْمِ اللهِ  

[Machine] Umar wrote: "No one should believe someone sitting after the Prophet ﷺ and the intentional mistake of a child is the same in terms of expiation. And any woman who marries her slave should be flogged, this punishment is severing. Its narrator is Jaber Al-Ju'fi, and it is also narrated from Ali with a weak chain of narration."  

كَتَبَ عُمَرُ ؓ لَا يَؤُمَّنَّ أَحَدٌ جَالِسًا بَعْدَ النَّبِيِّ ﷺ وَعَمْدُ الصَّبِيِّ وَخَطَؤُهُ سَوَاءٌ فِيهِ الْكَفَّارَةُ وَأَيُّمَا امْرَأَةٍ تَزَوَّجَتْ عَبْدَهَا فَاجْلِدُوهَا الْحَدَّ هَذَا مُنْقَطِعٌ وَرَاوِيهِ جَابِرٌ الْجُعْفِيُّ وَرُوِيَ عَنْ عَلِيٍّ ؓ بِإِسْنَادٍ فِيهِ ضَعْفٌ  

[Machine] Ali said, "The delusion of the insane and the mistake of the child."  

قَالَ عَلِيٌّ ؓ عَمْدُ الْمَجْنُونِ وَالصَّبِيِّ خَطَأٌ  

[Machine] I don't know what this is. Look, if I die, ask Ubaidallah for evidence against Hurmuzan, as he killed me. If the evidence is established, his blood should be shed instead of mine. If the evidence is not established, then capture Ubaidallah from Hurmuzan. When Uthman became the caliph, it was said to him, "Don't you carry out the will of Umar regarding Ubaidallah?" He asked, "Who is the ruler of Hurmuzan?" They said, "You, O Commander of the Believers." He said, "Then I have forgiven Ubaidallah bin Umar."  

عُمَرُ مَا أَدْرِي مَا هَذَا؟ انْظُرُوا إِذَا أَنَا مُتُّ فَاسْأَلُوا عُبَيْدَ اللهِ الْبَيِّنَةَ عَلَى الْهُرْمُزَانِ هُوَ قَتَلَنِي فَإِنْ أَقَامَ الْبَيِّنَةَ فَدَمُهُ بِدَمِي وَإِنْ لَمْ يُقِمِ الْبَيِّنَةَ فَأَقِيدُوا عُبَيْدَ اللهِ مِنَ الْهُرْمُزَانِ فَلَمَّا وَلِيَ عُثْمَانُ ؓ قِيلَ لَهُ أَلَا تُمْضِي وَصِيَّةَ عُمَرَ ؓ فِي عُبَيْدِ اللهِ؟ قَالَ وَمَنْ وَلِيُّ الْهُرْمُزَانِ؟ قَالُوا أَنْتَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ فَقَدْ عَفَوْتُ عَنْ عُبَيْدِ اللهِ بْنِ عُمَرَ  

[Machine] A girl had her head stuck between two stones, and someone asked her, "Who did this to you? Is it so-and-so?". It was even attributed to the Jew until she pointed towards her head, and the Jew was sent for, and he confessed. Then the Messenger of Allah ﷺ commanded that his head be squeezed between two stones.  

أَنَّ جَارِيَةً رُضِخَ رَأْسُهَا بَيْنَ حَجَرَيْنِ فَقِيلَ لَهَا مَنْ فَعَلَ هَذَا بِكِ؟ أَفُلَانٌ أَفُلَانٌ؟ حَتَّى سُمِّيَ الْيَهُودِيُّ فَأَوْمَتْ بِرَأْسِهَا فَبُعِثَ إِلَى الْيَهُودِيِّ فَاعْتَرَفَ فَأَمَرَ بِهِ رَسُولُ اللهِ ﷺ فَرُضِخَ رَأْسُهُ بَيْنَ حَجَرَيْنِ  

[Machine] A group of the Banu Uraina came to the Prophet ﷺ and said, "We have been afflicted with internal pain, and our bodies have become weak." So the Prophet ﷺ commanded them to go and join the camel herders and drink from the urine and milk of the camels. They followed the camel herders and drank from their urine and milk until their stomachs and colors became better. Then they killed the camel herder and stole the camels. When the Prophet ﷺ found out, he sent people after them, who cut off their hands and feet and blinded their eyes. This incident is mentioned in the authentic narration of Hammam with an addition by Ibn Abi Aruba from Qatadah, and they were left in the wilderness until they died.  

أَنَّ رَهْطًا مِنْ عُرَيْنَةَ قَدِمُوا عَلَى النَّبِيِّ ﷺ فَقَالُوا إِنَّا قَدِ اجْتَوَيْنَا الْمَدِينَةَ فَعَظُمَتْ بُطُونُنَا وَتَهَشَّمَتْ أَعْضَاؤُنَا فَأَمَرَهُمُ النَّبِيُّ ﷺ أَنْ يَلْحَقُوا بِرَاعِي الْإِبِلِ فَيَشْرَبُوا مِنْ أَبْوَالِهَا وَأَلْبَانِهَا قَالَ فَلَحِقُوا بِرَاعِي الْإِبِلِ فَشَرِبُوا مِنْ أَبْوَالِهَا وَأَلْبَانِهَا حَتَّى صَلَحَتْ بُطُونُهُمْ وَأَلْوَانُهُمْ فَقَتَلُوا الرَّاعِيَ وَاسْتَاقُوا الْإِبِلَ فَبَلَغَ ذَلِكَ النَّبِيَّ ﷺ فَبَعَثَ فِي طَلَبِهِمْ فَقَطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ وَسَمَرَ أَعْيُنَهُمْ أَخْرَجَاهُ فِي الصَّحِيحِ مِنْ حَدِيثِ هَمَّامٍ زَادَ فِيهِ ابْنُ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ وَتَرَكَهُمْ فِي الْحَرَّةِ حَتَّى مَاتُوا  

[Machine] About Anas: The Prophet ﷺ only anointed their eyes because they had anointed the eyes of the shepherds.  

عَنْ أَنَسٍ إِنَّمَا سَمَرَ النَّبِيُّ ﷺ أَعْيُنَهُمْ لِأَنَّهُمْ سَمَرُوا أَعْيُنَ الرِّعَاءِ  

[Machine] He said, "If he is compared with him and then he is killed, he is compared with him and then he is killed."  

أَنَّهُ قَالَ إِذَا مَثَّلَ بِهِ ثُمَّ قَتَلَهُ مُثِّلَ بِهِ ثُمَّ قُتِلَ  

[Machine] Narrated by the Prophet ﷺ , "There is no strength except through determination." Qais bin Rabi'ah reported this with this chain of narration from Jabir, and Al-Thawri also reported this from Jabir with the same wording, in the chapter of resembling pillars. This was also narrated from Al-Hasan, from Nu'man bin Bashir.  

عَنِ النَّبِيِّ ﷺ قَالَ لَا قَوَدَ إِلَّا بِحَدِيدَةٍ كَذَا أَتَى بِهِ قَيْسُ بْنُ الرَّبِيعِ بِهَذَا الْإِسْنَادِ عَنْ جَابِرٍ وَرَوَاهُ الثَّوْرِيُّ عَنْ جَابِرٍ عَلَى اللَّفْظِ الَّذِي مَضَى فِي بَابِ شِبْهِ الْعَمْدِ وَرُوِيَ ذَلِكَ عَنِ الْحَسَنِ عَنِ النُّعْمَانِ بْنِ بَشِيرٍ  

[Machine] The Messenger of Allah ﷺ said, "There is no strength except through the sword." Yunus said, "I asked Al-Hasan, from whom did you take this?" He said, "I heard Nu'man bin Bashir mentioning it." It is also said that Mubarak bin Fadhala narrated from Al-Hasan, from Abu Bakra (may Allah be pleased with him) that he said, "Abu Bakr bin al-Harith al-Asbahani narrated to us, who was informed by Abu Muhammad bin Hayyan, who was informed by Ishaq bin Hakim, who was told by Abu Umayyah al-Tarsusi, who was told by Al-Walid bin Muslim, who was told by Mubarak bin Fadhala, who mentioned it."  

قَالَ رَسُولُ اللهِ ﷺ لَا قَوَدَ إِلَّا بِالسَّيْفِ قَالَ يُونُسُ قُلْتُ لِلْحَسَنِ عَمَّنْ أَخَذْتَ هَذَا؟ قَالَ سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ يَذْكُرُ ذَلِكَ 16090 وَقِيلَ عَنْ مُبَارَكِ بْنِ فَضَالَةَ عَنِ الْحَسَنِ عَنْ أَبِي بَكْرَةَ مَرْفُوعًا أَخْبَرَنَاهُ أَبُو بَكْرِ بْنُ الْحَارِثِ الْأَصْبَهَانِيُّ أنبأ أَبُو مُحَمَّدِ بْنُ حَيَّانَ أنبأ إِسْحَاقُ بْنُ حَكِيمٍ ثنا أَبُو أُمَيَّةَ الطَّرَسُوسِيُّ ثنا الْوَلِيدُ بْنُ مُسْلِمٍ ثنا مُبَارَكُ بْنُ فَضَالَةَ فَذَكَرَهُ  

[Machine] The Messenger of Allah ﷺ said, "There is no strength except by the sword." This was reported by Abu Salama and others from Baqiyyah, who reported from Sa'id ibn al-Musayyib. Abu Bakr ibn al-Harith reported it to us, who heard it from Abu Muhammad ibn Hayyan, who narrated it from Abdul Ghaffar al-Himsi, who heard it from al-Musayyib ibn Wadhih, who reported it from Baqiyyah, who heard it from Abu Mu'adh. This is what he mentioned and likewise.  

قَالَ رَسُولُ اللهِ ﷺ لَا قَوَدَ إِلَّا بِالسَّيْفِ كَذَا قَالَ عَنْ أَبِي سَلَمَةَ وَرَوَاهُ غَيْرُهُ عَنْ بَقِيَّةَ فَقَالَ عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ 16092 أَخْبَرَنَاهُ أَبُو بَكْرِ بْنُ الْحَارِثِ أنبأ أَبُو مُحَمَّدِ بْنُ حَيَّانَ ثنا عَبْدُ الْغَفَّارِ الْحِمْصِيُّ ثنا الْمُسَيَّبُ بْنُ وَاضِحٍ ثنا بَقِيَّةُ عَنْ أَبِي مُعَاذٍ فَذَكَرَهُ وَكَذَلِكَ  

[Machine] "Yes, by Allah, I will surely execute them. The Messenger of Allah ﷺ executed some of them with his own hands, and Abu Bakr executed some of them with his own hands as well. Should I not execute them? Amr ibn al-As said, "Is there anything else, O Commander of the Believers?" He said, "And what is it?" He said, "Does it not please him?" He said, "No, this is severed and we have narrated it as connected and continuous in the chapter of killing the Imam."  

نَعَمْ وَاللهِ لَأُقِيدَنَّ مِنْهُمْ أَقَادَ رَسُولُ اللهِ ﷺ مِنْ نَفْسِهِ وَأَقَادَ أَبُو بَكْرٍ مِنْ نَفْسِهِ أَفَلَا أُقِيدُ؟ قَالَ عَمْرُو بْنُ الْعَاصِ أَوَغَيْرُ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ؟ قَالَ وَمَا هُوَ؟ قَالَ أَوَمَا يُرْضِيهِ؟ قَالَ أَوْ ذَلِكَ هَذَا مُنْقَطِعٌ وَقَدْ رُوِّينَاهُ مَوْصُولًا وَمُرْسَلًا فِي بَابِ قَتْلِ الْإِمَامِ  

[Machine] In His saying ﷻ {a life for a life} [Al-Ma'idah 45], He stated that a life is taken for a life, an eye for an eye, a nose is cut off for a nose, a tooth is pulled out for a tooth, and a wound is retaliated with a wound. This is applicable to all free Muslim men and women among themselves, as long as it concerns intentional injury and not lesser harm.  

فِي قَوْلِهِ ﷻ {النَّفْسَ بِالنَّفْسِ} [المائدة 45] قَالَ تُقْتَلُ النَّفْسُ بِالنَّفْسِ وَتُفْقَأُ الْعَيْنُ بِالْعَيْنِ وَيُقْطَعُ الْأَنْفُ بِالْأَنْفِ وَتُنْزَعُ السِّنُّ بِالسِّنِّ وَيُقْتَصُّ الْجِرَاحُ بِالْجِرَاحِ فَهَذَا يَسْتَوِي فِيهِ أَحْرَارُ الْمُسْلِمِينَ فِيمَا بَيْنَهُمْ رِجَالُهُمْ وَنِسَاؤُهُمْ إِذَا كَانَ عَمْدًا فِي النَّفْسِ وَمَا دُونَ النَّفْسِ  

Retribution, retribution. Umm Rubayyi' said: Messenger of Allah, will retribution be taken from so and so? By Allah, it shall not be taken from her (i. e. from Umm Haritha). Thereupon Allah's Apostle said: Hallowed be Allah. O Umm Rubayyi', Qisas (retribution is a command, prescribed) in the Book of Allah. She said: No, by Allah, Qisas will never be taken from her; and she went on saying this until they (the relatives of the one who had been injured) accepted the blood-wit. Thereupon Messenger of Allah ﷺ said: Verily there are amongst the servants of Allah (such pious persons) who, if they take oath of Allah, He honours it. (Using translation from Muslim 1675)   

أَنَّ أُخْتَ الرُّبَيِّعِ أُمَّ حَارِثَةَ جَرَحَتْ إِنْسَانًا فَاخْتَصَمُوا إِلَى رَسُولِ اللهِ ﷺ فَقَالَ رَسُولُ اللهِ ﷺ الْقِصَاصَ الْقِصَاصَ فَقَالَتْ أُمُّ الرُّبَيِّعِ يَا رَسُولَ اللهِ أَيُقْتَصُّ مِنْ فُلَانَةَ وَاللهِ لَا يُقْتَصُّ مِنْهَا أَبَدًا فَقَالَ النَّبِيُّ ﷺ سُبْحَانَ اللهِ الْقِصَاصُ كِتَابُ اللهِ قَالَتْ وَاللهِ لَا يُقْتَصُّ مِنْهَا أَبَدًا قَالَ فَمَا زَالَتْ حَتَّى قَبِلُوا الدِّيَةَ فَقَالَ رَسُولُ اللهِ ﷺ إِنَّ مِنْ عِبَادِ اللهِ مَنْ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ  

That his aunt, Ar-Rubai' broke an incisor tooth of a girl. My aunt's family requested the girl's relatives for forgiveness but they refused; then they proposed a compensation, but they refused. Then they went to Messenger of Allah ﷺ and refused everything except Al-Qisas (i.e. equality in punishment). So Allah's Apostle passed the judgment of Al-Qisas (i.e. equality of punishment). Anas bin Al-Nadr said, "O Messenger of Allah ﷺ! Will the incisor tooth of Ar-Rubai be broken? No, by Him Who sent you with the Truth, her incisor tooth will not be broken." Messenger of Allah ﷺ said, "O Anas! The prescribed law of Allah is equality in punishment (i.e. Al-Qisas.)" Thereupon those people became satisfied and forgave her. Then Messenger of Allah ﷺ said, "Among Allah's Worshippers there are some who, if they took Allah's Oath (for something), Allah fulfill their oaths." (Using translation from Bukhārī 4500)   

لَطَمَتِ الرُّبَيِّعُ بِنْتُ النَّضْرِ جَارِيَةً فَكَسَرَتْ ثَنِيَّتَهَا فَطَلَبُوا إِلَيْهِمُ الْعَفْوَ فَأَبَوْا وَعَرَضُوا الْأَرْشَ عَلَيْهِمْ فَأَبَوْا فَأَتَوَا النَّبِيَّ ﷺ فَأَمَرَ بِالْقِصَاصِ فَقَالَ أَنَسُ بْنُ النَّضْرِ يَا رَسُولَ اللهِ أَتُكْسَرُ ثَنِيَّةُ الرُّبَيِّعِ؟ وَالَّذِي بَعَثَكَ بِالْحَقِّ لَا تُكْسَرُ ثَنِيَّتُهَا فَقَالَ النَّبِيُّ ﷺ يَا أَنَسُ كِتَابُ اللهِ الْقِصَاصُ فَرَضِيَ الْقَوْمُ فَعَفَوْا فَقَالَ النَّبِيُّ ﷺ إِنَّ مِنْ عِبَادِ اللهِ مَنْ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ  

[Machine] I am not restricted by bones.  

لَا أُقِيدُ مِنَ الْعِظَامِ  

[Machine] "The man said, 'Listen to me like a roaring lion: If he is killed, he seeks revenge, and if he is left alone, he devours.' He said, 'Then you are like a roaring lion.'"  

الرَّجُلُ فَاسْمَعْنِي كَالْأَرْقَمِ إِنْ يُقْتَلْ يَنْقَمْ وَإِنْ يُتْرَكْ يَلْقَمْ قَالَ فَأَنْتَ كَالْأَرْقَمِ  

[Machine] Ismail in his statement and they used to say that strength is among people from every break or injury, except that there is no strength in a disabled person, a lame person, or a sick person, no matter what their condition. And Isa said in his statement and they used to say that the thigh is part of the thigh and it has been narrated in this from the Prophet ﷺ with chains of narration that cannot be matched.  

إِسْمَاعِيلُ فِي حَدِيثِهِ وَكَانُوا يَقُولُونَ الْقَوَدُ بَيْنَ النَّاسِ مِنْ كُلِّ كَسْرٍ أَوْ جَرْحٍ إِلَّا أَنَّهُ لَا قَوَدَ فِي مَأْمُومَةٍ وَلَا جَائِفَةٍ وَلَا مُتْلِفٍ كَائِنًا مَا كَانَ وَقَالَ عِيسَى فِي حَدِيثِهِ وَكَانُوا يَقُولُونَ الْفَخِذُ مِنَ الْمَتَالِفِ وَقَدْ رُوِيَ فِي هَذَا عَنِ النَّبِيِّ ﷺ بِأَسَانِيدَ لَا يَثْبُتُ مِثْلُهَا  

[Machine] The Prophet ﷺ said, "There is no strength in being imitated."  

أَنَّ النَّبِيَّ ﷺ قَالَ لَيْسَ فِي الْمَأْمُومَةِ قَوَدٌ  

[Machine] The Messenger of Allah ﷺ said, "There is no strength in the prayer of the imam, the one offering friday prayer alone, and the one praying while moving." Ibn Lahia also narrated it from Mu'adh.  

قَالَ رَسُولُ اللهِ ﷺ لَا قَوَدَ فِي الْمَأْمُومَةِ وَلَا الْجَائِفَةِ وَلَا الْمُنَقِّلَةِ وَرَوَاهُ أَيْضًا ابْنُ لَهِيعَةَ عَنْ مُعَاذٍ  

a man struck another man on the wrist with his sword and severed it, not at the joint. He appealed to the Prophet ﷺ who ordered that the Diyah be paid. The man said: “O Messenger of Allah ﷺ, I want retaliation.” He said: “Take the compensation and may Allah bless you therein.” And he did not rule that he be allowed retaliation. (Using translation from Ibn Mājah 2636)   

أَنَّ رَجُلًا ضَرَبَ رَجُلًا بِالسَّيْفِ عَلَى سَاعِدِهِ فَقَطَعَهَا مِنْ غَيْرِ مَفْصِلٍ فَاسْتَعْدَى عَلَيْهِ النَّبِيَّ ﷺ فَأَمَرَ لَهُ بِالدِّيَةِ فَقَالَ يَا رَسُولَ اللهِ أُرِيدُ الْقِصَاصَ قَالَ لَهُ خُذِ الدِّيَةَ بَارَكَ اللهُ لَكَ فِيهَا وَلَمْ يَقْضِ لَهُ بِالْقِصَاصِ  

[Machine] Tawous mentioned that the Prophet ﷺ said, "There is no divorce before owning, nor retaliation for what is less than obvious injuries. This is severed."  

عَنْ طَاوُسٍ ذَكَرَ النَّبِيَّ ﷺ أَنَّهُ قَالَ لَا طَلَاقَ قَبْلَ مِلْكٍ وَلَا قِصَاصَ فِيمَا دُونَ الْمُوضِحَةِ مِنَ الْجِرَاحَاتِ هَذَا مُنْقَطِعٌ  

[Machine] "That Khalid responded with a slap."  

أَنَّ خَالِدًا أَقَادَ مِنْ لَطْمَةٍ  

[Machine] "And Ibn Abi Layla said, 'I do not know, perhaps it could be severe, so he would be slapped without it being as harsh, or it could be less severe than that.' The scholar said, 'The jurists of the lands have agreed that there is no punishment in it, due to the saying of Allah, "And for you in legal retribution, there is life" [Al-Baqarah 179]. And legal retribution is equality and similarity, and considering equality between the two slaps is difficult. And Allah knows best. And it has been narrated to us in the chapter of killing the Imam and injuring him what suggests the obligation of legal retribution in striking with a wooden stick or a whip, and that is understood by them to occur from a wound or injury that can be considered for similarity in it. That has been narrated in some of those reports, or it could be understood that he has seen his punishment by doing to him what is similar to his action. And Allah knows best."  

وَقَالَ وَابْنُ أَبِي لَيْلَى لَا أَعْرِفُ لَعَلَّهَا تَكُونُ شَدِيدَةً فَيُلْطَمُ دُونَهَا وَتَكُونُ دُونَهَا فَيُلْطَمُ أَشَدَّ مِنْهَا قَالَ الشَّيْخُ فُقَهَاءُ الْأَمْصَارِ عَلَى أَنْ لَا قَوَدَ فِيهَا لِقَوْلِ اللهِ تَعَالَى {وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ} [البقرة 179] وَالْقِصَاصُ هُوَ الْمُسَاوَاةُ وَالْمُمَاثَلَةُ وَاعْتِبَارُ الْمُسَاوَاةِ فِيمَا بَيْنَ اللَّطْمَتَيْنِ مُتَعَذِّرٌ وَاللهُ أَعْلَمُ وَرُوِّينَا فِي بَابِ قَتْلِ الْإِمَامِ وَجَرْحِهِ مَا يُوهِمُ وُجُوبَ الْقِصَاصِ فِي الضَّرْبِ بِالْخَشَبَةِ وَالسَّوْطِ وَذَلِكَ مَحْمُولٌ عِنْدَهُمْ عَلَى حُصُولِ شَجَّةٍ أَوْ جُرْحٍ بِهَا يُمْكِنُ اعْتِبَارُ الْمُمَاثَلَةِ فِيهَا فَقَدْ رُوِيَ ذَلِكَ فِي بَعْضِ تِلْكَ الْأَخْبَارِ أَوْ يَكُونُ مَحْمُولًا عَلَى أَنَّهُ رَأَى تَعْزِيرَهُ بِأَنْ يَفْعَلَ بِهِ مِنْ جِنْسِ فِعْلِهِ وَاللهُ أَعْلَمُ  

[Machine] A man stabbed another man in his knee with a horn, so he came to the Prophet ﷺ seeking healing. The Prophet ﷺ said to him, "Keep seeking treatment until you are healed." In the narration of Abu Ali Al-Hafith, it is said that he was told, "Keep seeking treatment until you are healed" and he refused and hurried to get treated. As a result, the leg of the one seeking treatment was cured, but the leg of the one who treated him was afflicted. So he came to the Prophet ﷺ and the Prophet ﷺ said to him, "You have no rights, as you have decided without consulting others."  

طَعَنَ رَجُلًا بِقَرْنٍ فِي رُكْبَتِهِ فَأَتَى النَّبِيَّ ﷺ يَسْتَقِيدُ فَقَالَ لَهُ حَتَّى تَبْرَأَ وَفِي رِوَايَةِ أَبِي عَلِيٍّ الْحَافِظِ فَقِيلَ لَهُ حَتَّى تَبْرَأَ قَالَ فَأَبَى وَعَجَّلَ فَاسْتَقَادَ فَعَتِبَتْ رِجْلُهُ وَبَرِئَتْ رِجْلُ الْمُسْتَقَادِ فَأَتَى النَّبِيَّ ﷺ فَقَالَ لَهُ لَيْسَ لَكَ شَيْءٌ إِنَّكَ أَبَيْتَ 16108 وَكَذَلِكَ  

[Machine] A man stabbed another man with a horn in his leg, so he came to the Prophet ﷺ and said, "Give me my right." The Prophet ﷺ said, "Wait." Then he came to him again and said, "Give me my right." The Prophet ﷺ said, "Wait." Then he came to him a third time, or as Allah willed, and said, "Give me my right." So the Prophet ﷺ gave it to him, and the first man was declared innocent and the leg of the other man was disabled. He came to the Prophet ﷺ and said, "Give me my right again." The Prophet ﷺ said, "You have nothing. I told you to wait, but you refused." And so on.  

طَعَنَ رَجُلٌ آخَرَ بِقَرْنٍ فِي رِجْلِهِ فَأَتَى النَّبِيَّ ﷺ فَقَالَ أَقِدْنِي فَقَالَ انْتَظِرْ ثُمَّ أَتَاهُ فَقَالَ أَقِدْنِي قَالَ انْتَظِرْ ثُمَّ أَتَاهُ الثَّالِثَةَ أَوْ مَا شَاءَ اللهُ فَقَالَ أَقِدْنِي فَأَقَادَهُ فَبَرِئَ الْأَوَّلُ وَشُلَّتْ رِجْلُ الْآخَرِ فَجَاءَ إِلَى النَّبِيِّ ﷺ فَقَالَ أَقِدْنِي مَرَّةً أُخْرَى قَالَ لَيْسَ لَكَ شَيْءٌ قَدْ قُلْتُ لَكَ انْتَظِرْ فَأَبَيْتَ وَكَذَلِكَ  

[Machine] "That the messenger of Allah ﷺ prohibited imitating the bleeding (wound) until the wounded person recovered. This is attributed specifically to the Umayyad (caliphate) and it is narrated by Ya'qub ibn Humayd."  

أَنْ يَسْتَقِيدَ فَنَهَى رَسُولُ اللهِ ﷺ أَنْ يُمْتَثَلَ مِنَ الْجَارِحِ حَتَّى يَبْرَأَ الْمَجْرُوحُ تَفَرَّدَ بِهِ عَنْهُمْ هَذَا الْأُمَوِيُّ وَعَنْهُ يَعْقُوبُ بْنُ حُمَيْدٍ  

[Machine] The Messenger of Allah ﷺ said, "Wounds are measured, then consulted for a year, and then the decision is made based on what they have reached."  

قَالَ رَسُولُ اللهِ ﷺ تُقَاسُ الْجِرَاحَاتُ ثُمَّ يُسْتَأْنَى بِهَا سَنَةً ثُمَّ يُقْضَى فِيهَا بِقَدْرِ مَا انْتَهَتْ إِلَيْهِ وَكَذَلِكَ  

[Machine] A man came, taking someone's leg, and he came to the Prophet ﷺ and said, "O Messenger of Allah, seek my right from him." The Prophet ﷺ said, "Wait until you recover." The man said, "Seek my right from him." He said, "Wait until you recover." Then he came again and said, "Seek my right from him, O Messenger of Allah." So he sought his right from him. Afterward, he came again to the Prophet ﷺ and said, "My legs have been paralyzed." He said, "You have taken your right."  

وَجَأَ رَجُلٌ فَخِذَ رَجُلٍ فَجَاءَ إِلَى النَّبِيِّ ﷺ فَقَالَ يَا رَسُولَ اللهِ أَقِدْنِي مِنْهُ قَالَ حَتَّى تَبْرَأَ قَالَ أَقِدْنِي قَالَ حَتَّى تَبْرَأَ ثُمَّ جَاءَ فَقَالَ أَقِدْنِي يَا رَسُولَ اللهِ فَأَقَادَهُ فَجَاءَ بَعْدُ إِلَى النَّبِيِّ ﷺ فَقَالَ شُلَّتْ رِجْلِي قَالَ قَدْ أَخَذْتَ حَقَّكَ  

[Machine] A man stabbed another man in the knee with a horn. The injured man went to the Prophet ﷺ and asked him to seek retaliation. The Prophet ﷺ told him to wait until he is healed. The injured man went to him again and asked for retaliation, so the Prophet ﷺ granted his request. The injured man went to him a third time and said, "O Messenger of Allah, I had an itch." The Prophet ﷺ told him, "I had forbidden you (from seeking retaliation) and you disobeyed me, so may Allah distance you and cancel your itch." Then the Prophet ﷺ forbade seeking retaliation for a wound until the injured person is healed, and likewise.  

طَعَنَ رَجُلًا بِقَرْنٍ فِي رُكْبَتِهِ فَجَاءَ إِلَى النَّبِيِّ ﷺ فَقَالَ يَا رَسُولَ اللهِ أَقِدْنِي قَالَ حَتَّى تَبْرَأَ ثُمَّ جَاءَ إِلَيْهِ فَقَالَ أَقِدْنِي فَأَقَادَهُ ثُمَّ جَاءَ إِلَيْهِ فَقَالَ يَا رَسُولَ اللهِ عَرَجْتُ فَقَالَ قَدْ نَهَيْتُكَ فَعَصَيْتَنِي فَأَبْعَدَكَ اللهُ وَبَطَلَ عَرَجُكَ ثُمَّ نَهَى رَسُولُ اللهِ ﷺ أَنْ يُقْتَصَّ مِنْ جُرْحٍ حَتَّى يَبْرَأَ صَاحِبُهُ وَكَذَلِكَ  

[Machine] Whoever dies within certain limits, then he has been killed by those limits, and he has no intellect. He died within a boundary of Allah's boundaries.  

مَنْ مَاتَ فِي حَدٍّ فَإِنَّمَا قَتَلَهُ الْحَدُّ فَلَا عَقْلَ لَهُ مَاتَ فِي حَدٍّ مِنْ حُدُودِ اللهِ