[Machine] The Messenger of Allah (may ﷺ ) made the blood money for the two Amiri men be the same blood money for a free Muslim man, and there was a covenant between them.  

جَعَلَ رَسُولُ اللهِ ﷺ دِيَةَ الْعَامِرِيَّيْنِ دِيَةَ الْحُرِّ الْمُسْلِمِ وَكَانَ لَهُمَا عَهْدٌ  

[Machine] He said that the Messenger of Allah ﷺ made the compensation for the people of treaties equal to the compensation for Muslims. So Abu Sa'd, Sa'id son of Al-Marzban Al-Baqqal, is not used as evidence. Then his apparent statement necessitates it to be like the hadith of 'Amr ibn Shu'aib, and Allah knows best.  

أَنَّهُ قَالَ جَعَلَ رَسُولُ اللهِ ﷺ دِيَةَ الْمُعَاهَدِينَ دِيَةَ الْمُسْلِمِ فَأَبُو سَعْدٍ هَذَا سَعِيدُ بْنُ الْمَرْزُبَانِ الْبَقَّالُ لَا يُحْتَجُّ بِهِ ثُمَّ ظَاهِرُهُ يُوجِبُ أَنْ يَكُونَ كَحَدِيثِ عَمْرِو بْنِ شُعَيْبٍ وَاللهُ أَعْلَمُ  

[Machine] And the Messenger of Allah ﷺ loved two men from the polytheists who were involved with him during the Treaty of Hudaybiyyah. Abu Abdullah Al-Hafiz informed us, narrating from Ali ibn Hamshath, narrating from Muhammad ibn Al-Mughirah, narrating from Al-Qasim ibn Al-Hakam Al-Urani, narrating from Al-Hasan ibn Umarah, who mentioned it. And Al-Hasan ibn Umarah is considered unreliable and cannot be used as evidence.  

وَدَى رَسُولُ اللهِ ﷺ رَجُلَيْنِ مِنَ الْمُشْرِكِينَ وَكَانَا مِنْهُ فِي عَهْدٍ دِيَةَ الْحُرَّيْنِ الْمُسْلِمَيْنِ أَخْبَرْنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا عَلِيُّ بْنُ حَمْشَاذٍ ثنا مُحَمَّدُ بْنُ الْمُغِيرَةِ ثنا الْقَاسِمُ بْنُ الْحَكَمِ الْعُرَنِيُّ ثنا الْحَسَنُ بْنُ عُمَارَةَ فَذَكَرَهُ وَالْحَسَنُ بْنُ عُمَارَةَ مَتْرُوكٌ لَا يُحْتَجُّ بِهِ  

[Machine] The Prophet ﷺ said that the blood money of a non-Muslim is equivalent to the blood money of a Muslim. And it was also said about Ali ibn al-Jaad that he paid the blood money of a non-Muslim to the family of a Muslim. Abu Abdur Rahman as-Sulami and Abu Bakr ibn al-Harith reported that Abu al-Hasan Ali ibn Umar ad-Daraqutni, the Hafiz, Abu Kurz, said that this hadith is rejected and not supported by other narrators except for Nafi'. He also said that his name is Abdullah ibn Abdul Malik al-Fihri.  

أَنَّ النَّبِيَّ ﷺ قَالَ دِيَةُ ذَمِّيٍّ دِيَةُ مُسْلِمٍ وَقَالَ غَيْرُهُ عَنْ عَلِيِّ بْنِ الْجَعْدِ وََدَى ذِمِّيًّا دِيَةَ مُسْلِمٍ 16353 فَأَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ وَأَبُو بَكْرِ بْنُ الْحَارِثِ قَالَا قَالَ أَبُو الْحَسَنِ عَلِيُّ بْنُ عُمَرَ الدَّارَقُطْنِيُّ الْحَافِظُ أَبُو كُرْزٍ هَذَا مَتْرُوكُ الْحَدِيثِ وَلَمْ يَرْوِهِ عَنْ نَافِعٍ غَيْرُهُ قَالَ وَاسْمُهُ عَبْدُ اللهِ بْنُ عَبْدِ الْمَلِكِ الْفِهْرِيُّ  

[Machine] The Jews and the Christians during the time of the Prophet ﷺ are like the blood money for Muslims, and Abu Bakr, Umar, and Uthman. When Muawiyah came, he gave half of the blood money to the family of the slain person and threw the other half into the public treasury. Omar ibn Abdul Aziz made a ruling on the half that was thrown away and returned it. Imam Shafi'i rejected this ruling, stating that it was sent as a gift, and that Al-Zuhri disapproved of this kind of gift. We narrate from Umar and Uthman what is more authentic than it, and Allah knows best.  

الْيَهُودِيِّ وَالنَّصْرَانِيِّ فِي زَمَنِ النَّبِيِّ ﷺ مِثْلَ دِيَةِ الْمُسْلِمِ وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ ؓ فَلَمَّا كَانَ مُعَاوِيَةُ أَعْطَى أَهْلَ الْمَقْتُولِ النِّصْفَ وَأَلْقَى النِّصْفَ فِي بَيْتِ الْمَالِ قَالَ ثُمَّ قَضَى عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فِي النِّصْفِ وَأَلْقَى مَا كَانَ جَعَلَ مُعَاوِيَةُ فَقَدْ رَدَّهُ الشَّافِعِيُّ بِكَوْنِهِ مُرْسَلًا وَبِأَنَّ الزُّهْرِيَّ قَبِيحُ الْمُرْسَلِ وَأَنَّا رُوِّينَا عَنْ عُمَرَ وَعُثْمَانَ ؓ مَا هُوَ أَصَحُّ مِنْهُ وَاللهُ أَعْلَمُ  

[Machine] Whoever has a covenant or treaty, his ransom shall be the ransom of the Muslim. This is non-negotiable and non-transferable.  

مَنْ كَانَ لَهُ عَهْدٌ أَوْ ذِمَّةٌ فَدِيَتُهُ دِيَةُ الْمُسْلِمِ هَذَا مُنْقَطِعٌ وَمَوْقُوفٌ  

[Machine] He said that the value of a person's intellect is in its price.  

أَنَّهُ قَالَ عَقْلُ الْعَبْدِ فِي ثَمَنِهِ  

[Machine] "He used to say that the value of a slave's intelligence is equivalent to the value of a free man's blood money," Ibn Shihab said, "and there were men who said otherwise, claiming that it is merely a commodity, a statement aligned with the saying of Ibn Wahb."  

أَنَّهُ كَانَ يَقُولُ عَقْلُ الْعَبْدِ فِي ثَمَنِهِ مِثْلُ عَقْلِ الْحُرِّ فِي دِيَتِهِ قَالَ ابْنُ شِهَابٍ وَكَانَ رِجَالٌ يَقُولُونَ سِوَى ذَلِكَ إِنَّمَا هُوَ سِلْعَةٌ يُقَوَّمُ لَفْظُ حَدِيثِ ابْنِ وَهْبٍ  

[Machine] "And this is what Sulaiman bin Yassar said, and it is the meaning of the statement of Shurayh, Ash-Sha'bi, and An-Nakha'i."  

وَقَالَ ذَلِكَ سُلَيْمَانُ بْنُ يَسَارٍ وَهَذَا مَعْنَى قَوْلِ شُرَيْحٍ وَالشَّعْبِيِّ وَالنَّخَعِيِّ  

[Machine] From Amir al-Sha'bi's saying  

عَنْ عَامِرٍ الشَّعْبِيِّ مِنْ قَوْلِهِ  

[Machine] The wise person does not intentionally go against reason, and neither does a servant, a reconciliation, or a confession. Abu Ubaid said that they differed in interpreting his statement "and neither a servant," and Muhammad ibn al-Hasan told me that its meaning is that a free person killing a slave is not the responsibility of the master, as it is the slave's offense and his liability, and he provided evidence for that.  

لَا تَعْقِلُ الْعَاقِلَةُ عَمْدًا وَلَا عَبْدًا وَلَا صُلْحًا وَلَا اعْتِرَافًا قَالَ أَبُو عُبَيْدٍ قَدِ اخْتَلَفُوا فِي تَأْوِيلِ قَوْلِهِ وَلَا عَبْدًا فَقَالَ لِي مُحَمَّدُ بْنُ الْحَسَنِ إِنَّمَا مَعْنَاهُ أَنْ يَقْتُلَ الْعَبْدُ حُرًّا يَقُولُ فَلَيْسَ عَلَى عَاقِلَةِ مَوْلَاهُ شَيْءٌ مِنْ جِنَايَةِ عَبْدِهِ وَإِنَّمَا جِنَايَتُهُ فِي رَقَبَتِهِ وَاحْتَجَّ فِي ذَلِكَ بِشَيْءٍ  

[Machine] That he said, "Do not carry the responsibility of the wise intentionally or by reconciliation or confession or what the slave deserves." Al-Layth said, "Except as you wish."  

أَنَّهُ قَالَ لَا تَحْمِلُ الْعَاقِلَةُ عَمْدًا وَلَا صُلْحًا وَلَا اعْتِرَافًا وَلَا مَا جَنَى الْمَمْلُوكُ قَالَ وَقَالَ ذَلِكَ اللَّيْثُ إِلَّا أَنْ تَشَاءَ  

[Machine] To want that is only their faulty reasoning.  

أَنْ تَشَاءَ ذَلِكَ إِنَّمَا عَلَيْهِمْ عَقْلُ الْخَطَأِ  

[Machine] Yahya and I did not realize people except for that.  

يَحْيَى وَلَمْ أُدْرِكِ النَّاسَ إِلَّا عَلَى ذَلِكَ  

[Machine] The scholars from the people of Medina used to say, "Do not hold the accountable responsible for anything unless it was intentional, or there was a reconciliation, or an admission, or something was obtained from someone under their control, except if they continued to love it."  

عَنِ الْفُقَهَاءِ مِنْ أَهْلِ الْمَدِينَةِ كَانُوا يَقُولُونَ لَا تَحْمِلُ الْعَاقِلَةُ مَا كَانَ عَمْدًا وَلَا بِصُلْحٍ وَلَا اعْتِرَافٍ وَلَا مَا جَنَى الْمَمْلُوكُ إِلَّا أَنْ يُحِبُّوا ذَلِكَ طَوْلًا مِنْهُمْ  

[Machine] "He used to say that a servant should not be compensated more than himself, even if the injury is worth more than the price of the servant. This was narrated to us by the jurists of the Tabi'in, such as Urwah ibn Zubayr and others."  

أَنَّهُ كَانَ يَقُولُ الْعَبْدُ لَا يُغَرِّمُ سَيِّدَهُ فَوْقَ نَفْسِهِ شَيْئًا وَإِنْ كَانَ الْمَجْرُوحُ أَكْثَرَ مِنْ ثَمَنِ الْعَبْدِ فَلَا يُزَادُ لَهُ وَرُوِّينَاهُ عَنْ فُقَهَاءِ التَّابِعِينَ عُرْوَةَ بْنِ الزُّبَيْرِ وَغَيْرِهِ  

[Machine] That a poor man had cut off the ear of a slave belonging to rich people. So his family came to the Prophet Muhammad ﷺ and said, "O Messenger of Allah, we are poor people, so he did not impose any punishment on him." The Shaykh, may Allah have mercy on him, said, "If the mentioned boy refers to the slave, then there is a consensus among the people of knowledge that the crime of the slave is an indication of his guilt, and Allah knows best, that the crime was a mistake and the Prophet, ﷺ , did not impose any punishment on him because he took the responsibility for his crime and gave compensation for it voluntarily. Abu Sulayman al-Khattabi, may Allah have mercy on him, said that the offender was a free man and the crime was a mistake, and his family was poor, so he did not impose any punishment on them, either because of their poverty or because they did not realize the seriousness of the crime committed by the slave if he was owned by someone. Allah knows best." The Shaykh, may Allah have mercy on him, said, "And it could be that the offender was a free boy who was not of legal age, and his crime was intentional, so no penalty was imposed on his family either because of their poverty or because he did not see them responsible for his actions. And he was poor, so he was not imposed upon at that moment. Or the Prophet saw them as poor, so he did not impose upon them because his crime was judged as a mistake, and he did not impose upon them because they were poor, and Allah knows best."  

أَنَّ غُلَامًا لِأُنَاسٍ فُقَرَاءَ قَطَعَ أُذُنَ غُلَامٍ لِأُنَاسٍ أَغْنِيَاءَ فَأَتَى أَهْلُهُ النَّبِيَّ ﷺ فَقَالُوا يَا رَسُولَ اللهِ إِنَّا أُنَاسٌ فُقَرَاءُ فَلَمْ يَجْعَلْ عَلَيْهِ شَيْئًا قَالَ الشَّيْخُ رَحِمَهُ اللهُ إِنْ كَانَ الْمُرَادُ بِالْغُلَامِ الْمَذْكُورِ فِيهِ الْمَمْلُوكَ فَإِجْمَاعُ أَهْلِ الْعِلْمِ عَلَى أَنَّ جِنَايَةَ الْعَبْدِ فِي رَقَبَتِهِ يَدُلُّ وَاللهُ أَعْلَمُ عَلَى أَنَّ الْجِنَايَةَ كَانَتْ خَطَأً وَأَنَّ النَّبِيَّ ﷺ إِنَّمَا لَمْ يَجْعَلْ عَلَيْهِ شَيْئًا؛ لِأَنَّهُ الْتَزَمَ أَرْشَ جِنَايَتِهِ فَأَعْطَاهُ مِنْ عِنْدِهِ مُتَبَرِّعًا بِذَلِكَ وَقَدْ حَمَلَهُ أَبُو سُلَيْمَانَ الْخَطَّابِيُّ رَحِمَهُ اللهُ عَلَى أَنَّ الْجَانِيَ كَانَ حُرًّا وَكَانَتِ الْجِنَايَةُ خَطَأً وَكَانَ عَاقِلَتُهُ فُقَرَاءَ فَلَمْ يَجْعَلْ عَلَيْهِمْ شَيْئًا إِمَّا لِفَقْرِهِمْ وَإِمَّا لِأَنَّهُمْ لَا يَعْقِلُونَ الْجِنَايَةَ الْوَاقِعَةَ عَلَى الْعَبْدِ إِنْ كَانَ الْمَجْنِيُّ عَلَيْهِ مَمْلُوكًا وَاللهُ أَعْلَمُ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَقَدْ يَكُونُ الْجَانِي غُلَامًا حُرًّا غَيْرَ بَالِغٍ وَكَانَتْ جِنَايَتُهُ عَمْدًا فَلَمْ يَجْعَلْ أَرْشَهَا عَلَى عَاقِلَتِهِ وَكَانَ فَقِيرًا فَلَمْ يَجْعَلْهُ فِي الْحَالِ عَلَيْهِ أَوْ رَآهُ عَلَى عَاقِلَتِهِ فَوَجَدَهُمْ فُقَرَاءَ فَلَمْ يَجْعَلْهُ عَلَيْهِ لِكَوْنِ جِنَايَتِهِ فِي حُكْمِ الْخَطَأِ وَلَا عَلَيْهِمْ لِكَوْنِهِمْ فُقَرَاءَ وَاللهُ أَعْلَمُ  

Two women of Hudhail fought together and one of them threw a stone at the other and killed her. They brought their dispute to the Messenger of Allah ﷺ who gave judgement that a male or female slave of the best quality should be given as compensation for her unborn child, and he fixed it to be paid by the woman's relatives on the father's side. He made her sons and those who were with them her heirs. Hamal b. Malik b. al-Nabighah al-Hudhali said: Messenger of Allah ! how should I be fined for one who has not drunk, or eaten or spoken, or raised his voice? - adding that compensation is not to be paid for such (an offense). The Messenger of Allah ﷺ said: This man simply belong to the soothsayers on account of his rhymed prose which he has used. (Using translation from Abū Dāʾūd 4576)   

اقْتَتَلَتِ امْرَأَتَانِ مِنْ هُذَيْلٍ فَرَمَتْ إِحْدَاهُمَا الْأُخْرَى بِحَجَرٍ فَقَتَلَتْهَا وَمَا فِي بَطْنِهَا فَاخْتَصَمُوا إِلَى رَسُولِ اللهِ ﷺ فَقَضَى رَسُولُ اللهِ ﷺ أَنَّ دِيَةَ جَنِينِهَا غُرَّةٌ عَبْدٌ أَوْ وَلِيدَةٌ وَقَضَى بِدِيَةِ الْمَرْأَةِ عَلَى عَاقِلَتِهَا وَوَرَّثَهَا وَلَدَهَا وَمَنْ مَعَهُمْ قَالَ حَمَلُ بْنُ النَّابِغَةِ الْهُذَلِيُّ يَا رَسُولَ اللهِ كَيْفَ أَغْرَمُ مَنْ لَا شَرِبَ وَلَا أَكَلَ وَلَا نَطَقَ وَلَا اسْتَهَلَّ فَمِثْلُ ذَلِكَ يُطَلُّ؟ فَقَالَ رَسُولُ اللهِ ﷺ إِنَّمَا هَذَا مِنْ أَصْحَابِ الْكُهَّانِ مِنْ أَجْلِ سَجْعِهِ  

A woman killed her fellow-wife with a tent-pole. Her case was brought to Messenger of Allah ﷺ, and he gave judgment that blood-wit should be paid by the relatives (of the offender) on the father's side. And as she was pregnant, he decided regarding her unborn child that a male or a female slave of good quality be given. Some of her offender's) relatives said: Should we make compensation for one who never ate, nor drank, nor made any noise, who was like a nonentity? Thereupon Messenger of Allah ﷺ said: He was talking rhymed phrases like the rhymed phrases of desert Arabs. (Using translation from Muslim 1682b)   

أَنَّ امْرَأَةً قَتَلَتْ ضَرَّتَهَا بِعَمُودِ فُسْطَاطٍ فَأُتِيَ فِيهِ رَسُولُ اللهِ ﷺ فَقَضَى فِيهِ عَلَى عَاقِلَتِهَا بِالدِّيَةِ وَكَانَتْ حَامِلًا فَقَضَى فِي الْجَنِينِ بِغُرَّةٍ فَقَالَ بَعْضُ عَصَبَتِهَا أَنَدِي مَنْ لَا طَعِمَ وَلَا شَرِبَ وَلَا صَاحَ وَلَا اسْتَهَلَّ وَمِثْلُ ذَلِكَ يُطَلُّ؟ فَقَالَ رَسُولُ اللهِ ﷺ سَجْعٌ كَسَجْعِ الْأَعْرَابِ  

[Machine] I took this book from the family of Umar ibn Khattab. It was connected to the book of charity that Umar wrote for the workers. In the name of Allah, the Most Merciful, the Most Compassionate. This is a book from Muhammad the Prophet ﷺ , between the Muslims and the believers from the people of Quraysh and Yathrib. And whoever followed them joined them and struggled with them, for they are one nation apart from the emigrants from Quraysh who support them, interacting among themselves as they aid each other with goodness and justice among the believers. And the sons of Awf also interact with their first settlements, and every group supports its people with goodness and justice among the believers. Then he mentioned according to this sequence, the Banu Harith, then the Banu Sa'ida, then the Banu Jusham, then the Banu al-Najjar, then the Banu Amr ibn Awf, then the Banu Nabit, then the Banu Aws. Then he said, "Indeed, the believers do not leave a source of joy among them without granting it through goodness in ransom or liberation."  

أَخَذْتُ مِنْ آلِ عُمَرَ بْنِ الْخَطَّابِ ؓ هَذَا الْكِتَابَ كَانَ مَقْرُونًا بِكِتَابِ الصَّدَقَةِ الَّذِي كَتَبَ عُمَرُ لِلْعُمَّالِ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ هَذَا كِتَابٌ مِنْ مُحَمَّدٍ النَّبِيِّ ﷺ بَيْنَ الْمُسْلِمِينَ وَالْمُؤْمِنِينَ مِنْ قُرَيْشٍ وَيَثْرِبَ وَمَنْ تَبِعَهُمْ فَلَحِقَ بِهِمْ وَجَاهَدَ مَعَهُمْ أَنَّهُمْ أُمَّةٌ وَاحِدَةٌ دُونَ النَّاسِ الْمُهَاجِرِونَ مِنْ قُرَيْشٍ عَلَى رَبْعَتِهِمْ يَتَعَاقَلُونَ بَيْنَهُمْ وَهُمْ يَفِدُونَ عَانِيَهُمْ بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ وَبَنُو عَوْفٍ عَلَى رَبْعَتِهِمْ يَتَعَاقَلُونَ مَعَاقِلَهُمُ الْأُولَى وَكُلُّ طَائِفَةٍ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ بَيْنَ الْمُؤْمِنِينَ ثُمَّ ذَكَرَ عَلَى هَذَا النَّسَقِ بَنِي الْحَارِثِ ثُمَّ بَنِي سَاعِدَةَ ثُمَّ بَنِي جُشَمَ ثُمَّ بَنِي النَّجَّارِ ثُمَّ بَنِي عَمْرِو بْنِ عَوْفٍ ثُمَّ بَنِي النَّبِيتِ ثُمَّ بَنِي الْأَوْسِ ثُمَّ قَالَ وَإِنَّ الْمُؤْمِنِينَ لَا يَتْرُكُونَ مُفْرَحًا مِنْهُمْ أَنْ يُعْطُوهُ بِالْمَعْرُوفِ فِي فِدَاءٍ أَوْ عَقْلٍ  

[Machine] He said, "It was written in the book of the Prophet ﷺ that every group should support its vulnerable members with kindness and justice from the believers. And it is incumbent upon the believers not to leave any of them without giving them investment or compensation. We were informed by Abu Abdullah Al-Hafiz and Abu Bakr Al-Qadi who said that Abu Al-Abbas Muhammad ibn Ya'qub informed us, who said that Muhammad ibn Ishaq As-Sughani narrated to us, who reported from Muawiyah ibn Amr from Abu Ishaq Al-Fazzari from Kathir ibn Abdullah, who mentioned it. Al-Asma'i said about "Mufrah" (in the sentence) using the letter "haa", it is the one that made the religion heavier for him, meaning burdened him with responsibilities.  

أَنَّهُ قَالَ كَانَ فِي كِتَابِ النَّبِيِّ ﷺ إِنَّ كُلَّ طَائِفَةٍ تَفْدِي عَانِيَهَا بِالْمَعْرُوفِ وَالْقِسْطِ مِنَ الْمُؤْمِنِينَ وَإِنَّ عَلَى الْمُؤْمِنِينَ أَنْ لَا يَتْرُكُوا مُفْرَحًا مِنْهُمْ حَتَّى يُعْطُوهُ فِي فِدَاءٍ أَوْ عَقْلٍ أَخْبَرْنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ وَأَبُو بَكْرٍ الْقَاضِي قَالَا ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا مُحَمَّدُ بْنُ إِسْحَاقَ الصَّغَانِيُّ أنبأ مُعَاوِيَةُ بْنُ عَمْرٍو عَنْ أَبِي إِسْحَاقَ هُوَ الْفَزَارِيُّ عَنْ كَثِيرِ بْنِ عَبْدِ اللهِ فَذَكَرَهُ قَالَ الْأَصْمَعِيُّ فِي الْمُفْرَحِ بِالْحَاءِ هُوَ الَّذِي قَدْ أَفْرَحَهُ الدَّيْنُ يَعْنِي أَثْقَلَهُ  

Messenger of Allah ﷺ gave the judgment that a male or female slave should be given in Qisas for an abortion case of a woman from the tribe of Bani Lihyan (as blood money for the fetus) but the lady on whom the penalty had been imposed died, so the Prophets ordered that her property be inherited by her offspring and her husband and that the penalty be paid by her Asaba. (Using translation from Bukhārī 6740)   

أَنَّهُ قَالَ قَضَى رَسُولُ اللهِ ﷺ فِي جَنِينِ امْرَأَةٍ مِنْ بَنِي لِحْيَانَ سَقَطَ مَيِّتًا بِغُرَّةٍ عَبْدٍ أَوْ وَلِيدَةٍ ثُمَّ إِنَّ الْمَرْأَةَ الَّتِي قَضَى عَلَيْهَا بِالْغُرَّةِ تُوُفِّيَتْ فَقَضَى رَسُولُ اللهِ ﷺ أَنَّ مِيرَاثَهَا لِبَنِيهَا وَزَوْجِهَا وَأَنَّ الْعَقْلَ عَلَى عَصَبَتِهَا  

[Machine] Two women were arguing over a child, so one of them threw her fetus. The Messenger of Allah ﷺ ruled on it by saying it was either a servant or a girl. The one who threw it asked, "How can someone be sane if they neither drank nor ate nor cried?" So the Messenger of Allah ﷺ said, "This is one of the brothers of the soothsayers." The one who threw the fetus died, and the Messenger of Allah ﷺ ruled that her inheritance should go to her child and her husband, while her sanity is on her family lineage. And he said, "A hand from among you plucked the words of the Qattan Hadith."  

تَنَازَعَتِ امْرَأَتَانِ مِنْ هُذَيْلٍ فَطَرَحَتْ إِحْدَاهُمَا جَنِينَ صَاحِبَتِهَا فَقَضَى رَسُولُ اللهِ ﷺ عَلَيْهَا بِغُرَّةٍ عَبْدٍ أَوْ وَلِيدَةٍ فَقَالَ الْمَقْضِيُّ عَلَيْهِ كَيْفَ أَعْقِلُ مَنْ لَا شَرِبَ وَلَا أَكَلَ وَلَا صَاحَ فَاسْتَهَلَّ فَمِثْلُ ذَلِكَ يُطَلُّ؟ فَقَالَ رَسُولُ اللهِ ﷺ إِنَّ هَذَا مِنْ إِخْوَانِ الْكُهَّانِ فَمَاتَتِ الْمَقْضِيُّ عَلَيْهَا فَقَضَى رَسُولُ اللهِ ﷺ بِمِيرَاثِهَا لِوَلَدِهَا وَزَوْجِهَا وَإِنَّ عَقْلَهَا عَلَى عَصَبَتِهَا وَقَالَ يَدٌ مِنْ أَيْدِيكُمْ جَنَتْ لَفْظُ حَدِيثِ الْقَطَّانِ  

[Machine] It was reported that two women from this group fought each other, and one of them killed the other. Each of them had a husband and children. Allah's Messenger ﷺ imposed the penalty of blood money on the intelligent woman who killed, and he acquitted her husband and children. The intelligent person of the murdered woman said, "Her inheritance belongs to us." Allah's Messenger ﷺ stated that her inheritance belongs to her husband and children, as she was pregnant and had a miscarriage. The intelligent woman who killed feared that her fetus would be included in the punishment, so they said, "O Messenger of Allah, she neither drinks, nor eats, nor speaks." So he sought proof and Allah's Messenger ﷺ said, "This is an example of ignorance." He ruled that the fetus is a servant or a slave. 16374 Ali ibn Ahmad ibn Abdan informed us, Ahmad ibn Ubayd al-Saffar informed us, Uthman ibn Umar al-Dabbi narrated to us, Musaddad narrated to us, Abdulwahid mentioned it in a similar way.  

أَنَّ امْرَأَتَيْنِ مِنْ هُذَيْلٍ قَتَلَتْ إِحْدَاهُمَا الْأُخْرَى وَلِكُلِّ وَاحِدَةٍ مِنْهُمَا زَوْجٌ وَوَلَدٌ فَجَعَلَ رَسُولُ اللهِ ﷺ دِيَةَ الْمَقْتُولَةِ عَلَى عَاقِلَةِ الْمَرْأَةِ الْقَاتِلَةِ وَبَرَّأَ زَوْجَهَا وَوَلَدَهَا فَقَالَتْ عَاقِلَةُ الْمَقْتُولَةِ مِيرَاثُهَا لَنَا فَقَالَ رَسُولُ اللهِ ﷺ مِيرَاثُهَا لِزَوْجِهَا وَوَلَدِهَا وَكَانَتْ حُبْلَى فَأَلْقَتْ جَنِينَهَا فَخَافَتْ عَاقِلَةُ الْقَاتِلَةِ أَنْ يُضَمِّنَهُمْ فَقَالُوا يَا رَسُولَ اللهِ لَا شَرِبَ وَلَا أَكَلَ وَلَا صَاحَ فَاسْتَهَلَّ فَقَالَ رَسُولُ اللهِ ﷺ هَذَا سَجْعُ الْجَاهِلِيَّةِ فَقَضَى فِي الْجَنِينِ غُرَّةٌ عَبْدٌ أَوْ أَمَةٌ 16374 أَخْبَرَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ عَبْدَانَ أنبأ أَحْمَدُ بْنُ عُبَيْدٍ الصَّفَّارُ ثنا عُثْمَانُ بْنُ عُمَرَ الضَّبِّيُّ ثنا مُسَدَّدٌ ثنا عَبْدُ الْوَاحِدِ فَذَكَرَهُ بِنَحْوِهِ  

“The Messenger of Allah ﷺ ruled that a woman's blood money (if she kills someone) should be paid by her male relatives on her father's side, whoever they are, and they should not inherit anything from her, except what is left over after her heirs have been taken their shares. If she is killed than her blood money is to be shared among her heirs, since they are the ones who may kill the one who killed her.” (Using translation from Ibn Mājah 2647)   

قَضَى رَسُولُ اللهِ ﷺ أَنَّ عَقْلَ الْمَرْأَةِ بَيْنَ عَصَبَتِهَا مَنْ كَانُوا لَا يَرِثُونَ مِنْهَا شَيْئًا إِلَّا مَا فَضَلَ عَنْ وَرَثَتِهَا وَإِنْ قُتِلَتْ فَعَقْلُهَا بَيْنَ وَرَثَتِهَا وَهُمْ يَقْتُلُونَ قَاتِلَهَا  

[Machine] Abd al-Razzaq and this man, Amr ibn Barq, narrated from the Prophet ﷺ that he said, "A woman's intelligence is in her temper, and they only inherit what is left after her heirs." al-Shafi'i said, "Umar ibn al-Khattab ruled in favor of Ali ibn Abi Talib that he can inherit from the mawali of Safiyyah bint Abd al-Muttalib, and he ruled in favor of Zubayr regarding their inheritance, because he is her son."  

ﷺ قَالَ عَبْدُ الرَّزَّاقِ وَاسْمُ هَذَا الرَّجُلِ عَمْرُو بْنُ بَرْقٍ عَنِ النَّبِيِّ ﷺ قَالَ الْمَرْأَةُ تَعْقِلُهَا عَصَبَتُهَا وَلَا يَرِثُونَ إِلَّا مَا فَضَلَ عَنْ وَرَثَتِهَا قَالَ الشَّافِعِيُّ وَقَدْ قَضَى عُمَرُ بْنُ الْخَطَّابِ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ بِأَنَّهُ يَعْقِلُ عَنْ مَوَالِي صَفِيَّةَ بِنْتِ عَبْدِ الْمُطَّلِبِ وَقَضَى لِلزُّبَيْرِ ؓ بِمِيرَاثِهِمْ؛ لِأَنَّهُ ابْنُهَا  

[Machine] "In a crime committed by Umar, I became determined when you divided the blood money among the sons of your father. So you divided it among the Quraysh."  

ؓ فِي جِنَايَةٍ جَنَاهَا عُمَرُ ؓ عَزَمْتُ عَلَيْكَ لَمَا قَسَمْتَ الدِّيَةَ عَلَى بَنِي أَبِيكَ قَالَ فَقَسَمَهَا عَلَى قُرَيْشٍ  

[Machine] About the jurists of the followers of the people of Medina, Sa'id ibn Musayyib and others used to say that if a woman gave birth outside of her own tribe, her children inherit her and her tribe relinquishes their rights to her and her children. This is the level of inheritance for her offspring, and her tribe relinquishes their rights to her and her children.  

عَنْ فُقَهَاءِ التَّابِعِينَ مِنْ أَهْلِ الْمَدِينَةِ سَعِيدِ بْنِ الْمُسَيِّبِ وَغَيْرِهِ كَانُوا يَقُولُونَ إِذَا وَلَدَتِ الْمَرْأَةُ فِي غَيْرِ قَوْمِهَا فَبَنُوهَا يَرِثُونَهَا وَقَوْمُهَا يَعْقِلُونَ عَنْهَا وَمَوْلَاهَا بِتِلْكَ الْمَنْزِلَةِ مِيرَاثُهَا لِبَنِيهَا وَعَقْلُ مَا جَنَتْ عَلَى قَوْمِهَا  

[Machine] The Prophet ﷺ said: "Upon every stomach are its own reasoning."  

أَنَّ النَّبِيَّ ﷺ قَالَ عَلَى كُلِّ بَطْنٍ عُقُولُهُ  

[Machine] He heard Jabir ibn Abdullah saying that the Prophet ﷺ wrote on every belly that their minds should be guarded. Then he wrote that it is not permissible for a Muslim's servant to succeed him without his permission. Then I was informed that anyone who does that is cursed in a document.  

أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ كَتَبَ النَّبِيُّ ﷺ عَلَى كُلِّ بَطْنٍ عُقُولُهُ ثُمَّ كَتَبَ أَنَّهُ لَا يَحِلُّ أَنْ يَتَوَالَى مَوْلَى رَجُلٍ مُسْلِمٍ بِغَيْرِ إِذْنِهِ ثُمَّ أُخْبِرْتُ أَنَّهُ لَعَنَ فِي صَحِيفَةٍ مَنْ فَعَلَ ذَلِكَ  

[Machine] The first person to write down the official documents and establish the tradition of recognizing eminent individuals was Umar ibn al-Khattab.  

أَوَّلُ مَنْ دَوَّنَ الدَّوَاوِينَ وَعَرَّفَ الْعُرَفَاءَ عُمَرُ بْنُ الْخَطَّابِ ؓ  

[Machine] Her father, only her sons from the noble tribe of Bani Lihyan have the right to decide for her. They disputed with the Messenger of Allah ﷺ, so he said the blood money is on the tribe, and in the fetus is a precious slave or maidservant. The guardian said when he decided on her fetus, whether it is male or female, he must complete and not cancel it, as cancelling it would be unjust. The Messenger of Allah ﷺ said, "Is he babbling like the babbling of the pre-Islamic era?" He was then informed, O Messenger of Allah, that he is a poet. He said, "O Messenger of Allah, he does not have a male slave or maidservant." He said, "Ten camels." He said, "O Messenger of Allah, he does not have anything except that the Messenger of Allah ﷺ will help him with it from the charity of Bani Lihyan." So he helped him with it, and a pregnant she-camel carried it until she gave birth to it.  

أَبُوهَا إِنَّمَا يَعْقِلُهَا بَنُوهَا وَهُمْ سَادَةُ بَنِي لِحْيَانَ فَاخْتَصَمُوا إِلَى رَسُولِ اللهِ ﷺ فَقَالَ الدِّيَةُ عَلَى الْعَصَبَةِ وَفِي الْجَنِينِ غُرَّةٌ عَبْدٌ أَوْ أَمَةٌ فَقَالَ الْوَلِيُّ حِينَ قَضَى عَلَيْهِ بِالْجَنِينِ مَا وُضِعَ فَحَلَّ وَلَا صَاحَ فَاسْتَهَلَّ فَأَبْطِلْهُ فَمِثْلُهُ حَقُّ مَا بَطَلَ فَقَالَ رَسُولُ اللهِ ﷺ أَسَجْعٌ كَسَجْعِ الْجَاهِلِيَّةِ؟ فَقِيلَ يَا رَسُولَ اللهِ إِنَّهُ شَاعِرٌ قَالَ يَا رَسُولَ اللهِ مَا لَهُ عَبْدٌ وَلَا أَمَةٌ فَقَالَ عَشْرٌ مِنَ الْإِبِلِ فَقَالَ يَا رَسُولَ اللهِ مَا لَهُ مِنْ شَيْءٍ إِلَّا أَنْ يُعِينَهُ بِهَا رَسُولُ اللهِ ﷺ مِنْ صَدَقَةِ بَنِي لِحْيَانَ فَأَعَانَهُ بِهَا فَسَعَى حَمَلٌ عَلَيْهَا حَتَّى اسْتَوْفَاهَا  

[Machine] The Messenger of Allah ﷺ was brought two women who belonged to a man from these (tribes), and he mentioned the hadith in which he said, "O Messenger of Allah, she has children who are the masters of the tribe. They have more right to decide about their mother." He (the Prophet) said, "You have more right to decide about your sister." He (the man) said, "We have no wealth to decide upon." So Al-Hammal ibn Malik, the husband of the two women, was told to take from under his hand twenty and one hundred sheep in charity. The sheikh, the jurist, may Allah have mercy on him, commented on this chain of narration saying it is weak, as well as the (narrations) before it. And Allah knows best.  

أَنَّ رَسُولَ اللهِ ﷺ أُتِيَ بِامْرَأَتَيْنِ كَانَتَا عِنْدَ رَجُلٍ مِنْ هُذَيْلٍ فَذَكَرَ الْحَدِيثَ قَالَ فِيهِ فَقَالَ يَا رَسُولَ اللهِ إِنَّ لَهَا بَنِينَ هُمْ سَادَةُ الْحِيِّ هُمْ أَحَقُّ أَنْ يَعْقِلُوا عَنْ أُمِّهِمْ قَالَ أَنْتَ أَحَقُّ أَنْ تَعْقِلَ عَنْ أُخْتِكَ قَالَ مَا لَنَا شَيْءٌ نَعْقِلُ فِيهِ فَقَالَ لِحَمَلِ بْنِ مَالِكٍ زَوْجِ الْمَرْأَتَيْنِ اقْبِضْ مِنْ تَحْتِ يَدِكَ مِنْ صَدَقَاتِ هُذَيْلٍ عِشْرِينَ وَمِائَةَ شَاةٍ قَالَ الشَّيْخُ الْفَقِيهُ رَحِمَهُ اللهُ فِي هَذَا الْإِسْنَادِ ضَعْفٌ وَكَذَلِكَ فِيمَا قَبْلَهُ وَاللهُ أَعْلَمُ  

[Machine] The wise woman cannot be reasoned with, and logic does not comprehend her except in one-third of the religion and beyond.  

لَا تَعْقِلُ الْعَاقِلَةُ وَلَا يَعُمُّهَا الْعَقْلُ إِلَّا فِي ثُلُثِ الدِّيَةِ فَصَاعِدًا كَذَا  

[Machine] Because the Messenger of Allah ﷺ carried it, it indicated that it was easier to carry. The Messenger of Allah ﷺ made a judgment regarding the fetus without taking into consideration the person's intelligence, and this is half of the penalty.  

لِأَنَّ رَسُولَ اللهِ ﷺ لَمَّا حَمَّلَهَا الْأَكْثَرَ دَلَّ عَلَى تَحْمِيلِهَا الْأَيْسَرَ قَالَ وَقَضَى رَسُولُ اللهِ ﷺ فِي الْجَنِينِ بِغُرَّةٍ وَقَضَى بِهِ عَلَى الْعَاقِلَةِ وَذَلِكَ نِصْفُ عُشْرِ الدِّيَةِ  

a man of Hudhail had two wives, and one of them threw a tent pole at the o0ther and caused her to miscarry. It was said: "What do you think of one who neither ate nor drank, or shouted nor cried (at the moment of birth)?" he said: (Rhyming verse like the verse of the Bedouins. "And the Messenger of Allah ruled that a make or female slave shouted be given (as dihahj) for him (the unborn child), to be paid but the'Aqila h of the woman. (Using translation from Nasāʾī 4826)   

أَنَّ رَجُلًا مِنْ هُذَيْلٍ كَانَتْ لَهُ امْرَأَتَانِ فَرَمَتْ إِحْدَاهُمَا الْأُخْرَى بِعَمُودِ فُسْطَاطٍ فَأَسْقَطَتْ فَقِيلَ أَرَأَيْتَ مَنْ لَا أَكَلَ وَلَا شَرِبَ وَلَا صَاحَ وَلَا اسْتَهَلَّ فَقِيلَ أَسَجْعٌ كَسَجْعِ الْجَاهِلِيَّةِ؟ قَالَ فَقَضَى فِيهِ رَسُولُ اللهِ ﷺ بِغُرَّةٍ وَجَعَلَهُ عَلَى عَاقِلَةِ الْمَرْأَةِ  

[Machine] That the gurrah is worth fifty dinars or six hundred dirhams  

أَنَّ الْغُرَّةَ تُقَوَّمُ خَمْسِينَ دِينَارًا أَوْ سِتَّمِائَةِ دِرْهَمٍ  

[Machine] To rationalize, the rational person should take into consideration the third, ascending measurement. We said that the ancient (opinion) could be one that is followed and its statement is binding, and it could be from the rulers who are not to be followed and their statement is not binding. So, do we abandon certainty that the Prophet ﷺ decided upon half the value of the blood money with a conjecture?  

أَنْ تَعْقِلَ الْعَاقِلَةُ الثُّلُثَ فَصَاعِدًا قُلْنَا الْقَدِيمُ قَدْ يَكُونُ مِمَّنْ يُقْتَدَى بِهِ وَيَلْزَمُ قَوْلُهُ وَيَكُونُ مِنَ الْوُلَاةِ الَّذِينَ لَا يُقْتَدَى بِهِمْ وَلَا يَلْزَمُ قَوْلُهُمْ أَفَنَتْرُكُ الْيَقِينَ أَنَّ النَّبِيَّ ﷺ قَضَى بِنِصْفِ عُشْرِ الدِّيَةِ عَلَى الْعَاقِلَةِ بِظَنٍّ؟  

[Machine] That the Messenger of Allah ﷺ ruled in the case of a free Muslim killing a free person, mistakenly, with a hundred camels to be paid to the family of the deceased, and one year of imprisonment. And it is understood from them that it is to be spread over the course of three years, with one-third paid each year, and with specific teeth.  

أَنَّ رَسُولَ اللهِ ﷺ قَضَى فِي جِنَايَةِ الْحُرِّ الْمُسْلِمِ عَلَى الْحُرِّ خَطَأً بِمِائَةٍ مِنَ الْإِبِلِ عَلَى عَاقِلَةِ الْجَانِي وَعَامًّا فِيهِمْ أَنَّهَا فِي مُضِيِّ الثَّلَاثِ سِنِينَ فِي كُلِّ سَنَةٍ ثُلُثُهَا وَبِأَسْنَانٍ مَعْلُومَةٍ  

[Machine] Because it is an increase above a third.  

لِأَنَّهُ زِيَادَةٌ عَلَى الثُّلُثِ  

[Machine] That the blood money be paid within three years.  

أَنْ تُنَجَّمَ الدِّيَةُ فِي ثَلَاثِ سِنِينَ  

Salamah bin Al Akwa’ said “On the day of the battle of the Khaibar, my brother fought desperately. But his sword fell back on him and killed him. The Companions of the Apostle of Allaah ﷺ talked about him and doubted it (his martyrdom) saying “A man who died with his own weapon”. The Apostle of Allaah ﷺ said “he died as a warrior striving in the path of Allaah. Ibn Shihab said “I asked the son of Salamah bin Al Akwa’.” He narrated to me on the authority of his father similar to that except that he said “The Apostle of Allaah ﷺ said “They told a lie, he died as a warrior striving in the path of Allaah. There is a double reward for him.”” (Using translation from Abū Dāʾūd 2538)   

لَمَّا كَانَ يَوْمُ خَيْبَرَ قَاتَلَ أَخِي قِتَالًا شَدِيدًا فَارْتَدَّ عَلَيْهِ سَيْفُهُ فَقَتَلَهُ فَقَالَ أَصْحَابُ رَسُولِ اللهِ ﷺ فِي ذَلِكَ وَشَكُّوا فِيهِ رَجُلٌ مَاتَ بِسِلَاحِهِ فَقَالَ رَسُولُ اللهِ ﷺ مَاتَ جَاهِدًا مُجَاهِدًا قَالَ ابْنُ شِهَابٍ ثُمَّ سَأَلْتُ ابْنًا لِسَلَمَةَ بْنِ الْأَكْوَعِ فَحَدَّثَنِي عَنْ أَبِيهِ بِمِثْلِ ذَلِكَ غَيْرَ أَنَّهُ قَالَ فَقَالَ رَسُولُ اللهِ ﷺ كَذَبُوا مَاتَ جَاهِدًا مُجَاهِدًا فَلَهُ أَجْرُهُ مَرَّتَيْنِ  

AbuSalam reported on the authority of a man from the companion of the Prophet ﷺ. He said: We attacked a tribe of Juhaynah. A man from the Muslims pursued a man of them, and struck him but missed him. He struck himself with the sword. The Messenger of Allah ﷺ said: Your brother, O group of Muslims. The people hastened towards him, but found him dead. The Messenger of Allah ﷺ wrapped him with his clothes and his blood, and offered (funeral) prayer for him and buried him. They said: Messenger of Allah, is he a martyr? He said: Yes, and I am witness to him. (Using translation from Abū Dāʾūd 2539)   

عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ ﷺ قَالَ أَغَرْنَا عَلَى حَيٍّ مِنْ جُهَيْنَةَ فَطَلَبَ رَجُلٌ مِنَ الْمُسْلِمِينَ رَجُلًا مِنْهُمْ فَضَرَبَهُ فَأَخْطَأَهُ وَأَصَابَ نَفْسَهُ بِالسَّيْفِ فَقَالَ رَسُولُ اللهِ ﷺ أَخُوكُمْ يَا مَعْشَرَ الْمُسْلِمِينَ فَابْتَدَرَهُ النَّاسُ فَوَجَدُوهُ قَدْ مَاتَ فَلَفَّهُ رَسُولُ اللهِ ﷺ بِثِيَابِهِ وَدِمَائِهِ وَصَلَّى عَلَيْهِ وَدَفَنَهُ فَقَالُوا يَا رَسُولَ اللهِ أَشَهِيدٌ هُوَ؟ قَالَ نَعَمْ وَأَنَا لَهُ شَهِيدٌ  

[Machine] On the authority of the Messenger of Allah ﷺ who said: "The wound of the non-Arabs is curable, and the metal is curable, and the well is curable, and in the fifth is the treasure."  

عَنْ رَسُولِ اللهِ ﷺ أَنَّهُ قَالَ الْعَجْمَاءُ جَرْحُهَا جُبَارٌ وَالْمَعْدِنُ جُبَارٌ وَالْبِئْرُ جُبَارٌ وَفِي الرِّكَازِ الْخُمُسُ  

[Machine] The Messenger of Allah ﷺ said, "The wound of a non-Arab is grave, and a well is grave. Hafs ibn 'Umar enhanced it (narration) and the mine is grave. And in the fifth (of the spoils), they extracted it in the authentic (hadith) from the narration of Shu'bah. And indeed, he (the Messenger) intended by it, and Allah knows best, when he dug it in his own property and in a desert or a wide, possible road. But if he dug it in other places, then he guarantees what is damaged in it. We have narrated from 'Ali (may Allah be pleased with him) that he said, 'Whoever builds in an unjust manner or digs without ownership, then he is liable."  

قَالَ رَسُولُ اللهِ ﷺ الْعَجْمَاءُ جَرْحُهَا جُبَارٌ وَالْبِئْرُ جُبَارٌ زَادَ حَفْصُ بْنُ عُمَرَ وَالْمَعْدِنُ جُبَارٌ وَفِي الرِّكَازِ الْخُمُسُ أَخْرَجَاهُ فِي الصَّحِيحِ مِنْ حَدِيثِ شُعْبَةَ وَإِنَّمَا أَرَادَ بِهِ وَاللهُ أَعْلَمُ إِذَا حَفَرَهَا فِي مِلْكِهِ وَفِي صَحْرَاءَ أَوْ طَرِيقٍ وَاسِعَةٍ مُحْتَمَلَةٍ فَأَمَّا إِذَا حَفَرَهَا فِي غَيْرِ هَذِهِ الْمَوَاضِعِ فَإِنَّهُ يَضْمَنُ مَا يَتْلَفُ فِيهَا رُوِّينَا عَنْ عَلِيٍّ ؓ أَنَّهُ قَالَ مَنْ بَنَى فِي غَيْرِ حَقِّهِ أَوِ احْتَفَرَ فِي غَيْرِ مِلْكِهِ فَهُوَ ضَامِنٌ  

[Machine] No, but Amr ibn Al-Harith guaranteed it and the well was on the way, without his right.  

لَا وَلَكِنْ عَلَى عَمْرِو بْنِ الْحَارِثِ فَضَمَّنَهُ وَكَانَتِ الْبِئْرُ فِي الطَّرِيقِ فِي غَيْرِ حَقِّهِ  

[Machine] "When the Messenger of Allah ﷺ sent me to Yemen, a group of people dug a pit for the lion, and the people crowded around the pit. A man fell into it and another man held onto him, and the others held onto one another until there were four of them. The lion injured them in the pit and they all perished. The people then took up arms and almost fought amongst themselves. I came to them and said, 'Are you willing to kill two hundred men for the sake of four individuals? Come, let me decide between you through a just judgment. If you agree to it, it will be a fair judgment between you. But if you refuse, I will refer the matter to the Messenger of Allah ﷺ , who is the most rightful to judge.' So, I decided that the owner of the pit should pay one-fourth of the blood money (diyah) for the first person, one-third for the second person, half for the third person, and the full blood money for the fourth person. The blood money was to be paid by those present at the pit, from the four different tribes. Some of them were displeased, while others were satisfied. Then they all came to the Messenger of Allah ﷺ and narrated the story to him. He said, 'I will decide between you,' and then a person said, 'Ali has already judged between us.' The Messenger of Allah ﷺ was informed about Ali's judgment, and he said, 'The judgment is as Ali has judged.' This narration is from Hammad, and Qays also reported it. The Messenger of Allah ﷺ confirmed Ali's judgment."  

لَمَّا بَعَثَنِي رَسُولُ اللهِ ﷺ إِلَى الْيَمَنِ حَفَرَ قَوْمٌ زُبْيَةً لِلْأَسَدِ فَازْدَحَمَ النَّاسُ عَلَى الزُّبْيَةِ وَوَقَعَ فِيهَا الْأَسَدُ فَوَقَعَ فِيهَا رَجُلٌ وَتَعَلَّقَ بِرَجُلٍ وَتَعَلَّقَ الْآخَرُ بِآخَرَ حَتَّى صَارُوا أَرْبَعَةً فَجَرَحَهُمُ الْأَسَدُ فِيهَا فَهَلَكُوا وَحَمَلَ الْقَوْمُ السِّلَاحَ فَكَادَ أَنْ يَكُونَ بَيْنَهُمْ قِتَالٌ قَالَ فَأَتَيْتُهُمْ فَقُلْتُ أَتَقْتُلُونَ مِائَتَيْ رَجُلٍ مِنْ أَجْلِ أَرْبَعَةِ أُنَاسٍ تَعَالَوْا أَقْضِ بَيْنَكُمْ بِقَضَاءٍ فَإِنْ رَضِيتُمُوهُ فَهُوَ قَضَاءٌ بَيْنَكُمْ وَإِنْ أَبَيْتُمْ رَفَعْتُمْ إِلَى رَسُولِ اللهِ ﷺ وَهُوَ أَحَقُّ بِالْقَضَاءِ قَالَ فَجَعَلَ لِلْأَوَّلِ رُبُعَ الدِّيَةِ وَجَعَلَ لِلثَّانِي ثُلُثَ الدِّيَةِ وَجَعَلَ لِلثَّالِثِ نِصْفَ الدِّيَةِ وَجَعَلَ لِلرَّابِعِ الدِّيَةَ وَجَعَلَ الدِّيَاتِ عَلَى مَنْ حَضَرَ الزُّبْيَةَ عَلَى الْقَبَائِلِ الْأَرْبَعَةِ فَسَخِطَ بَعْضُهُمْ وَرَضِيَ بَعْضُهُمْ ثُمَّ قَدِمُوا عَلَى رَسُولِ اللهِ ﷺ فَقَصُّوا عَلَيْهِ الْقِصَّةَ فَقَالَ أَنَا أَقْضِي بَيْنَكُمْ فَقَالَ قَائِلٌ فَإِنَّ عَلِيًّا ؓ قَدْ قَضَى بَيْنَنَا فَأَخْبَرَهُ بِمَا قَضَى عَلِيٌّ ؓ فَقَالَ رَسُولُ اللهِ ﷺ الْقَضَاءُ كَمَا يَقْضِي عَلِيٌّ قَالَ هَذَا حَمَّادٌ وَقَالَ قَيْسٌ فَأَمْضَى رَسُولُ اللهِ ﷺ قَضَاءَ عَلِيٍّ ؓ  

[Machine] The Messenger of Allah ﷺ sent me to Yemen and mentioned this story. Then Ali said, "Gather together the tribes who have contributed a fourth of the diya (blood money), a third of the diya, half of the diya, and those who have paid the diya in full. The first fourth is to be paid because it has caused the death of the one who should be paid the diya, the second third is to be paid because it has caused the death of the one above it, the third half is to be paid because it has caused the death of the one above it, and the fourth full diya is to be paid." Hannash claimed that some of the people disliked this, so they came to the Prophet ﷺ and met him at the station of Ibrahim, ﷺ , and told him the story. The Prophet ﷺ covered himself with his garment and then said, "I will decide among you." A man from the people said, "Ali has decided among us," so they informed him of the story, and he approved it. This hadith was sent in its entirety, and Hannash ibn Al-Mutamir is not reliable in it.  

بَعَثَنِي رَسُولُ اللهِ ﷺ إِلَى الْيَمَنِ فَذَكَرَ هَذِهِ الْقِصَّةَ ثُمَّ قَالَ قَالَ عَلِيٌّ ؓ اجْمَعُوا فِي الْقَبَائِلِ الَّذِينَ حَضَرُوا رُبُعَ الدِّيَةِ وَثُلُثَ الدِّيَةِ وَنِصْفَ الدِّيَةِ وَالدِّيَةَ كَامِلَةً فَلِلْأَوَّلِ الرُّبُعُ مِنْ أَجْلِ أَنَّهُ أَهْلَكَ مَنْ يَلِيهِ وَالثَّانِي ثُلُثُ الدِّيَةِ مِنْ أَجْلِ أَنَّهُ أَهْلَكَ مَنْ فَوْقَهُ وَالثَّالِثُ نِصْفُ الدِّيَةِ مِنْ أَجْلِ أَنَّهُ أَهْلَكَ مَنْ فَوْقَهُ وَالرَّابِعُ الدِّيَةُ كَامِلَةً فَزَعَمَ حَنَشٌ أَنَّ بَعْضَ الْقَوْمِ كَرِهَ ذَلِكَ حَتَّى أَتَوَا النَّبِيَّ ﷺ فَلَقُوهُ عِنْدَ مَقَامِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ فَقَصُّوا عَلَيْهِ الْقِصَّةَ فَاحْتَبَى بُرْدَهُ ثُمَّ قَالَ أَنَا أَقْضِي بَيْنَكُمْ فَقَالَ رَجُلٌ مِنَ الْقَوْمِ إِنَّ عَلِيًّا قَضَى بَيْنَنَا فَقَصُّوا عَلَيْهِ الْقِصَّةَ فَأَجَازَهُ فَهَذَا الْحَدِيثُ قَدْ أُرْسِلَ آخِرُهُ وَحَنَشُ بْنُ الْمُعْتَمِرِ غَيْرُ مُحْتَجٍّ بِهِ  

[Machine] That two-thirds of the debt should be borne by the first party, one-third of it on the second party, and one-third on the third party. Because if he died as a result of his own action and the action of two others, then two-thirds of the debt falls on his own action and the two-thirds become obligatory on the second party. In the second situation, two-thirds of the debt are divided into one-third on the first party and one-third on the third party. In the third situation, there are two possibilities: one is that half of the debt falls on the second party and the other is that two-thirds of the debt fall on the first and the second parties. In the fourth situation, the entire debt falls on the third party, and there is another possibility that it falls on the first, second, and third parties. If the hadith is authentic, then the analogy is left to it. And Allah knows best.  

أَنْ يَكُونَ فِي الْأَوَّلِ ثُلُثَا الدِّيَةِ ثُلُثُهَا عَلَى عَاقِلَةِ الثَّانِي وَثُلُثُهَا عَلَى عَاقِلَةِ الثَّالِثِ؛ لِأَنَّهُ مَاتَ مِنْ فِعْلِ نَفْسِهِ وَفِعْلِ اثْنَيْنِ فَسَقَطَ ثُلُثُ الدِّيَةِ لِفِعْلِ نَفْسِهِ وَوَجَبَ الثُّلُثَانِ وَفِي الثَّانِي ثُلُثَا الدِّيَةِ ثُلُثُهَا عَلَى عَاقِلَةِ الْأَوَّلِ وَثُلُثُهَا عَلَى عَاقِلَةِ الثَّالِثِ وَفِي الثَّالِثِ وَجْهَانِ أَحَدُهُمَا نِصْفُ الدِّيَةِ عَلَى عَاقِلَةِ الثَّانِي وَالْآخَرُ ثُلُثَا الدِّيَةِ عَلَى عَاقِلَةِ الْأَوَّلِ وَالثَّانِي وَفِي الرَّابِعِ جَمِيعُ الدِّيَةِ عَلَى عَاقِلَةِ الثَّالِثِ وَفِيهِ وَجْهٌ آخَرُ أَنَّهَا عَلَى عَاقِلَةِ الْأَوَّلِ وَالثَّانِي وَالثَّالِثِ فَإِنْ صَحَّ الْحَدِيثُ تُرِكَ لَهُ الْقِيَاسُ وَاللهُ أَعْلَمُ  

[Machine] A man hired four people to dig a well, and part of it fell on a man and he died. This matter was brought to Ali, who said, "He (the employer) shall bear three-quarters of the blood money, and the remaining one-quarter shall be lifted from the other three." These are the sayings of Khalas from Ali, which cannot be used as evidence to argue for any further actions. This is based on their own judgment, if there was a negligence in the fall of a part due to their actions.  

أَنَّ رَجُلًا اسْتَأْجَرَ أَرْبَعَةً يَحْفِرُونَ بِئْرًا فَسَقَطَ طَائِفَةٌ مِنْهَا عَلَى رَجُلٍ فَمَاتَ فَرُفِعَ ذَلِكَ إِلَى عَلِيٍّ ؓ قَالَ فَجَعَلَ ؓ عَلَى الثَّلَاثَةِ ثَلَاثَةَ أَرْبَاعِ الدِّيَةِ وَرَفَعَ عَنْهُمُ الرُّبُعَ نَصِيبَ الْمَيِّتِ أَحَادِيثُ خِلَاسٍ عَنْ عَلِيٍّ ؓ لَا يُحْتَجُّ بِهَا لِإِرْسَالٍ فِيهَا وَهَذَا عَلَى عَوَاقِلِهِمْ إِنْ كَانَ سُقُوطُ طَائِفَةٍ فِيهَا بِفِعْلِهِمْ