book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب العقول

hadith_chapter_name_en: Blood-Money

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ أَبِيهِ، أَنَّ فِي الْكِتَابِ الَّذِي، كَتَبَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم لِعَمْرِو بْنِ حَزْمٍ فِي الْعُقُولِ أَنَّ فِي النَّفْسِ مِائَةً مِنَ الإِبِلِ وَفِي الأَنْفِ إِذَا أُوعِيَ جَدْعًا مِائَةٌ مِنَ الإِبِلِ وَفِي الْمَأْمُومَةِ ثُلُثُ الدِّيَةِ وَفِي الْجَائِفَةِ مِثْلُهَا وَفِي الْعَيْنِ خَمْسُونَ وَفِي الْيَدِ خَمْسُونَ وَفِي الرِّجْلِ خَمْسُونَ وَفِي كُلِّ أُصْبُعٍ مِمَّا هُنَالِكَ عَشْرٌ مِنَ الإِبِلِ وَفِي السِّنِّ خَمْسٌ وَفِي الْمُوضِحَةِ خَمْسٌ .

hadith_text_en:
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn
Muhammad ibn Amr ibn Hazm from his father that in a letter which the
Messenger of Allah, may Allah bless him and grant him peace, sent to
Amr ibn Hazm about blood-money he wrote that it was one hundred camels
for a life, one hundred camels for a nose if completely removed, a
third of the blood-money for a wound in the brain, the same as that
for a belly wound, fifty for an eye, fifty for a hand, fifty for a
foot, ten camels for each finger, and five for teeth, and five for a
head wound which laid bare the bone.


book_title_en: Muwatta Malik

book_author_en: Imam Malik ibn Anas

book_title_ar: موطأ مالك

book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي مَالِكٌ، أَنَّهُ بَلَغَهُ أَنَّ عُمَرَ بْنَ الْخَطَّابِ، قَوَّمَ الدِّيَةَ عَلَى أَهْلِ الْقُرَى فَجَعَلَهَا عَلَى أَهْلِ الذَّهَبِ أَلْفَ دِينَارٍ وَعَلَى أَهْلِ الْوَرِقِ اثْنَىْ عَشَرَ أَلْفَ دِرْهَمٍ . قَالَ مَالِكٌ فَأَهْلُ الذَّهَبِ أَهْلُ الشَّامِ وَأَهْلُ مِصْرَ وَأَهْلُ الْوَرِقِ أَهْلُ الْعِرَاقِ . وَحَدَّثَنِي يَحْيَى عَنْ مَالِكٍ أَنَّهُ سَمِعَ أَنَّ الدِّيَةَ تُقْطَعُ فِي ثَلاَثِ سِنِينَ أَوْ أَرْبَعِ سِنِينَ . قَالَ مَالِكٌ وَالثَّلاَثُ أَحَبُّ مَا سَمِعْتُ إِلَىَّ فِي ذَلِكَ . قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّهُ لاَ يُقْبَلُ مِنْ أَهْلِ الْقُرَى فِي الدِّيَةِ الإِبِلُ وَلاَ مِنْ أَهْلِ الْعَمُودِ الذَّهَبُ وَلاَ الْوَرِقُ وَلاَ مِنْ أَهْلِ الذَّهَبِ الْوَرِقُ وَلاَ مِنْ أَهْلِ الْوَرِقِ الذَّهَبُ .

hadith_text_en:
Malik related to me that he had heard that Umar ibn al-Khattab
estimated the full blood-money for the people of urban areas. For
those who had gold, he made it one thousand dinars. and for those who
had silver he made it ten thousand dirhams.

Malik said, "The
people of gold are the people of ash-Sham and the people of Egypt. The
people of silver are the people of Iraq "

Yahya related to me
from Malik that he heard that the blood-money was divided into
instalments over three or four years.

Malik said, "Three is
the most preferable to me of what I have heard on that."

Malik said, "The generally agreed on way of doing things in our
community is that camels are not accepted from the people of cities
for blood-money nor is gold or silver accepted from the desert people.
Silver is not accepted from the people of gold and gold is not
accepted from the people of silver."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّ ابْنَ شِهَابٍ، كَانَ يَقُولُ فِي دِيَةِ الْعَمْدِ إِذَا قُبِلَتْ خَمْسٌ وَعِشْرُونَ بِنْتَ مَخَاضٍ وَخَمْسٌ وَعِشْرُونَ بِنْتَ لَبُونٍ وَخَمْسٌ وَعِشْرُونَ حِقَّةً وَخَمْسُ وَعِشْرُونَ جَذَعَةً .

hadith_text_en:
Yahya related to me from Malik that Ibn Shihab said, "The full
blood-money for murder when it is accepted is twenty-five yearlings,
twenty-five two-year-olds, twenty-five four-year-olds, and twenty-five
five-year-olds."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّ مَرْوَانَ بْنَ الْحَكَمِ، كَتَبَ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ أَنَّهُ أُتِيَ بِمَجْنُونٍ قَتَلَ رَجُلاً . فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ أَنِ اعْقِلْهُ وَلاَ تُقِدْ مِنْهُ فَإِنَّهُ لَيْسَ عَلَى مَجْنُونٍ قَوَدٌ . قَالَ مَالِكٌ فِي الْكَبِيرِ وَالصَّغِيرِ إِذَا قَتَلاَ رَجُلاً جَمِيعًا عَمْدًا أَنَّ عَلَى الْكَبِيرِ أَنْ يُقْتَلَ وَعَلَى الصَّغِيرِ نِصْفُ الدِّيَةِ . قَالَ مَالِكٌ وَكَذَلِكَ الْحُرُّ وَالْعَبْدُ يَقْتُلاَنِ الْعَبْدَ فَيُقْتَلُ الْعَبْدُ وَيَكُونُ عَلَى الْحُرِّ نِصْفُ قِيمَتِهِ .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said that Marwan
ibn al-Hakam wrote to Muawiya ibn Abi Sufyan that a madman was brought
to him who had killed a man. Muawiya wrote to him, "Tie him up and do
not inflict any retaliation on him. There is no retaliation against a
madman."

Malik said about an adult and a child when they
murder a man together, "The adult is killed and the child pays half
the full blood-money."

Malik said, "It is like that with a
freeman and a slave when they murder a slave. The slave is killed and
the freeman pays half of his value."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عِرَاكِ بْنِ مَالِكٍ، وَسُلَيْمَانَ بْنِ يَسَارٍ، أَنَّ رَجُلاً، مِنْ بَنِي سَعْدِ بْنِ لَيْثٍ أَجْرَى فَرَسًا فَوَطِئَ عَلَى إِصْبَعِ رَجُلٍ مِنْ جُهَيْنَةَ فَنُزِيَ مِنْهَا فَمَاتَ . فَقَالَ عُمَرُ بْنُ الْخَطَّابِ لِلَّذِي ادُّعِيَ عَلَيْهِمْ أَتَحْلِفُونَ بِاللَّهِ خَمْسِينَ يَمِينًا مَا مَاتَ مِنْهَا فَأَبَوْا وَتَحَرَّجُوا وَقَالَ لِلآخَرِينَ أَتَحْلِفُونَ أَنْتُمْ فَأَبَوْا فَقَضَى عُمَرُ بْنُ الْخَطَّابِ بِشَطْرِ الدِّيَةِ عَلَى السَّعْدِيِّينَ . قَالَ مَالِكٌ وَلَيْسَ الْعَمَلُ عَلَى هَذَا .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab from Irak ibn
Malik and Sulayman ibn Yasar that a man of the Banu Sad ibn Layth was
running a horse and it trod on the finger of a man from the Juhayna
tribe. It bled profusely, and he died. Umar ibn al-Khattab said to
those against whom the claim was made. "Do you swear by Allah with
fifty oaths that he did not die of it?" They refused and stopped
themselves from doing it. He said to the others, "Will you take an
oath?" They refused, so Umar ibn al-Khattab gave a judgement that the
Banu Sad had to pay half the full blood-money.

Malik said,
"One does not act on this."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّ ابْنَ شِهَابٍ، وَسُلَيْمَانَ بْنَ يَسَارٍ، وَرَبِيعَةَ بْنَ أَبِي عَبْدِ الرَّحْمَنِ، كَانُوا يَقُولُونَ دِيَةُ الْخَطَإِ عِشْرُونَ بِنْتَ مَخَاضٍ وَعِشْرُونَ بِنْتَ لَبُونٍ وَعِشْرُونَ ابْنَ لَبُونٍ ذَكَرًا وَعِشْرُونَ حِقَّةً وَعِشْرُونَ جَذَعَةً . قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّهُ لاَ قَوَدَ بَيْنَ الصِّبْيَانِ وَإِنَّ عَمْدَهُمْ خَطَأٌ مَا لَمْ تَجِبْ عَلَيْهِمُ الْحُدُودُ وَيَبْلُغُوا الْحُلُمَ وَإِنَّ قَتْلَ الصَّبِيِّ لاَ يَكُونُ إِلاَّ خَطَأً وَذَلِكَ لَوْ أَنَّ صَبِيًّا وَكَبِيرًا قَتَلاَ رَجُلاً حُرًّا خَطَأً كَانَ عَلَى عَاقِلَةِ كُلِّ وَاحِدٍ مِنْهُمَا نِصْفُ الدِّيَةِ . قَالَ مَالِكٌ وَمَنْ قَتَلَ خَطَأً فَإِنَّمَا عَقْلُهُ مَالٌ لاَ قَوَدَ فِيهِ وَإِنَّمَا هُوَ كَغَيْرِهِ مِنْ مَالِهِ يُقْضَى بِهِ دَيْنُهُ وَيُجَوَّزُ فِيهِ وَصِيَّتُهُ فَإِنْ كَانَ لَهُ مَالٌ تَكُونُ الدِّيَةُ قَدْرَ ثُلُثِهِ ثُمَّ عُفِيَ عَنْ دِيَتِهِ فَذَلِكَ جَائِزٌ لَهُ وَإِنْ لَمْ يَكُنْ لَهُ مَالٌ غَيْرُ دِيَتِهِ جَازَ لَهُ مِنْ ذَلِكَ الثُّلُثُ إِذَا عُفِيَ عَنْهُ وَأَوْصَى بِهِ .

hadith_text_en:
Yahya related to me from Malik
that Ibn Shihab, Sulayman ibn Yasar, and Rabia ibn Abi Abd ar-Rahman
said, "The blood-money of manslaughter is twenty yearlings, twenty
two-year-olds, twenty male two-year-olds, twenty four-year-olds, and
twenty five-year-olds."

Malik said, "The generally agreed on
way with us is that there is no retaliation against children. Their
intention is accidental. The hudud are not obliged for them if they
have not yet reached puberty. If a child kills someone it is only
accidentally. Had a child and an adult killed a free man accidentally,
each of them pays half the full blood-money."

Malik said, "A
person who kills someone accidentally pays blood-money with his
property and there is no retaliation against him. That money is like
anything else from the dead man's property and his debt is paid with
it and he is allowed to make a bequest from it. If he has a total
property of which the blood-money is a third and then the blood-money
is relinquished, that is permitted to him. If all the property he has
is his blood-money, he is permitted to relinquish a third of it and to
make that a bequest."


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Malik related to me that the generally agreed on way of doing
things amongst the community about an accident is that there is no
blood-money until the victim is better. If a man's bone, either a
hand, or a foot, or another part of his body, is broken accidentally
and it heals and becomes sound and returns to its form, there is no
blood-money for it. If the limb is impaired or there is a scar on it,
there is blood-money for it according to the extent that it is
impaired.

Malik said, "If that part of the body has a
specific blood-money mentioned by the Prophet, may Allah bless him and
grant him peace, it is according to what the Prophet, may Allah bless
him and grant him peace, specified. If it is part of what does not
have a specific blood-money for it mentioned by the Prophet, may Allah
bless him and grant him peace, and if there is no previous sunna about
it or specific blood-money, one uses ijtihad about it."

Malik
said, "There is no blood-money for an accidental bodily injury when
the wound heals and returns to its form. If there is any scar or mark
in that, ijtihad is used about it except for the belly-wound. There is
a third of the blood-money of a life for it. "

Malik said,
"There is no blood-money for the wound which splinters a bone in the
body, and it is like the wound to the body which lays bare the bone."

Malik said, "The generally agreed on way of doing things in
our community is that when the doctor performs a circumcision and cuts
off the glans, he must pay the full blood-money. That is because it is
an accident which the tribe is responsible for, and the full blood
money is payable for all that in which a doctor errs or exceeds, when
it is not intentional."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّهُ كَانَ يَقُولُ تُعَاقِلُ الْمَرْأَةُ الرَّجُلَ إِلَى ثُلُثِ الدِّيَةِ إِصْبَعُهَا كَإِصْبَعِهِ وَسِنُّهَا كَسِنِّهِ وَمُوضِحَتُهَا كَمُوضِحَتِهِ وَمُنَقِّلَتُهَا كَمُنَقَّلَتِهِ .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said that Said ibn
al-Musayyab said, "The blood-money for a woman is the same as for a
man up to one third of the blood-money. Her finger is like his finger,
her tooth is like his tooth, her injury which lays bare the bone is
like his, and her head wound which splinters the bone is like his."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، وَبَلَغَهُ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّهُمَا كَانَا يَقُولاَنِ مِثْلَ قَوْلِ سَعِيدِ بْنِ الْمُسَيَّبِ فِي الْمَرْأَةِ أَنَّهَا تُعَاقِلُ الرَّجُلَ إِلَى ثُلُثِ دِيَةِ الرَّجُلِ فَإِذَا بَلَغَتْ ثُلُثَ دِيَةِ الرَّجُلِ كَانَتْ إِلَى النِّصْفِ مِنْ دِيَةِ الرَّجُلِ . قَالَ مَالِكٌ وَتَفْسِيرُ ذَلِكَ أَنَّهَا تُعَاقِلُهُ فِي الْمُوضِحَةِ وَالْمُنَقَّلَةِ وَمَا دُونَ الْمَأْمُومَةِ وَالْجَائِفَةِ وَأَشْبَاهِهِمَا مِمَّا يَكُونُ فِيهِ ثُلُثُ الدِّيَةِ فَصَاعِدًا فَإِذَا بَلَغَتْ ذَلِكَ كَانَ عَقْلُهَا فِي ذَلِكَ النِّصْفَ مِنْ عَقْلِ الرَّجُلِ .

hadith_text_en:
Yahya related to me from Malik that Ibn Shihab and also Urwa
ibn az-Zubayr said the same as Said ibn al-Musayyab said about a
woman. Her blood-money from a man is the same up to a third of the
blood-money of a man. If what she is owed exceeds a third of the
blood-money of the man, she is given up to half of the blood-money of
a man.

Malik said, "The explanation of that is that she has
blood-money for a head wound that lays bare the bone and one that
splinters the bone and for what is less than the brain wound and the
belly wound and the like of that of those which obliges a third of the
blood-money or more. If the amount owed her exceeds that, her blood-
money in that is half of the blood-money of a man."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ سَمِعَ ابْنَ شِهَابٍ، يَقُولُ مَضَتِ السُّنَّةُ أَنَّ الرَّجُلَ، إِذَا أَصَابَ امْرَأَتَهُ بِجُرْحٍ أَنَّ عَلَيْهِ عَقْلَ ذَلِكَ الْجُرْحِ وَلاَ يُقَادُ مِنْهُ . قَالَ مَالِكٌ وَإِنَّمَا ذَلِكَ فِي الْخَطَإِ أَنْ يَضْرِبَ الرَّجُلُ امْرَأَتَهُ فَيُصِيبَهَا مِنْ ضَرْبِهِ مَا لَمْ يَتَعَمَّدْ كَمَا يَضْرِبُهَا بِسَوْطٍ فَيَفْقَأُ عَيْنَهَا وَنَحْوَ ذَلِكَ . قَالَ مَالِكٌ فِي الْمَرْأَةِ يَكُونُ لَهَا زَوْجٌ وَوَلَدٌ مِنْ غَيْرِ عَصَبَتِهَا وَلاَ قَوْمِهَا فَلَيْسَ عَلَى زَوْجِهَا إِذَا كَانَ مِنْ قَبِيلَةٍ أُخْرَى مِنْ عَقْلِ جِنَايَتِهَا شَىْءٌ وَلاَ عَلَى وَلَدِهَا إِذَا كَانُوا مِنْ غَيْرِ قَوْمِهَا وَلاَ عَلَى إِخْوَتِهَا مِنْ أُمِّهَا إِذَا كَانُوا مِنْ غَيْرِ عَصَبَتِهَا وَلاَ قَوْمِهَا فَهَؤُلاَءِ أَحَقُّ بِمِيرَاثِهَا وَالْعَصَبَةُ عَلَيْهِمُ الْعَقْلُ مُنْذُ زَمَانِ رَسُولِ اللَّهِ صلى الله عليه وسلم إِلَى الْيَوْمِ وَكَذَلِكَ مَوَالِي الْمَرْأَةِ مِيرَاثُهُمْ لِوَلَدِ الْمَرْأَةِ وَإِنْ كَانُوا مِنْ غَيْرِ قَبِيلَتِهَا وَعَقْلُ جِنَايَةِ الْمَوَالِي عَلَى قَبِيلَتِهَا .

hadith_text_en:
Yahya
related to me from Malik that he heard Ibn Shihab say, "The precedent
of the sunna when a man injures a woman is that he must pay the blood-
money for that injury and there is no retaliation against him."

Malik said, "That is an accidental injury, when a man strikes a
woman and hits with a blow what he did not intend, for instance, if he
struck her with a whip and cut her eye open and the like of that."

Malik said about a woman who has a husband and children who
are not from her paternal relatives or her people, that since he is
from another tribe, there is no blood-money against her husband for
her criminal action, nor any against her children if they are not from
her people, nor any against her maternal brothers when they are not
from her paternal relations or her people. These are entitled to her
inheritance but only the paternal relations have paid blood-money from
since the time of the Messenger of Allah, may Allah bless him and
grant him peace. Until today it is like that with the mawla of a
woman. The inheritance they leave goes to the children of the woman
even if they are not from her tribe, but the blood-money of the
criminal act of the mawla is only against her tribe."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ امْرَأَتَيْنِ، مِنْ هُذَيْلٍ رَمَتْ إِحْدَاهُمَا الأُخْرَى فَطَرَحَتْ جَنِينَهَا فَقَضَى فِيهِ رَسُولُ اللَّهِ صلى الله عليه وسلم بِغُرَّةٍ عَبْدٍ أَوْ وَلِيدَةٍ .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab from Abu Salama
ibn Abd ar-Rahman ibn Awf from Abu Hurayra that a woman from the
Hudhayl tribe threw a stone at a woman from the same tribe, and she
had a miscarriage. The Messenger of Allah, may Allah bless him and
grant him peace, gave a judgement that a slave or slave-girl of fair
complexion and excellence should be given to her.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَضَى فِي الْجَنِينَ يُقْتَلُ فِي بَطْنِ أُمِّهِ بِغُرَّةٍ عَبْدٍ أَوْ وَلِيدَةٍ فَقَالَ الَّذِي قُضِيَ عَلَيْهِ كَيْفَ أَغْرَمُ مَا لاَ شَرِبَ وَلاَ أَكَلْ وَلاَ نَطَقَ وَلاَ اسْتَهَلّ وَمِثْلُ ذَلِكَ بَطَلْ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم
" إِنَّمَا هَذَا مِنْ إِخْوَانِ الْكُهَّانِ " .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab from Said ibn al-
Musayyab that the Messenger of Allah, may Allah bless him and grant
him peace, gave a judgement that the compensation for a foetus killed
in its mother's womb was a slave or slave-girl of fair complexion and
excellence. The one against whom the judgement was given said, "Why
should I pay damages for that which did not drink or eat or speak or
make any cry. The like of that is nothing." The Messenger of Allah,
may Allah bless him and grant him peace, said, "This is only one of
the brothers of the diviners." He disapproved of the rhyming speech of
the man's declaration.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، أَنَّهُ كَانَ يَقُولُ الْغُرَّةُ تُقَوَّمُ خَمْسِينَ دِينَارًا أَوْ سِتَّمِائَةِ دِرْهَمٍ وَدِيَةُ الْمَرْأَةِ الْحُرَّةِ الْمُسْلِمَةِ خَمْسُمِائَةِ دِينَارٍ أَوْ سِتَّةُ آلاَفِ دِرْهَمٍ . قَالَ مَالِكٌ فَدِيَةُ جَنِينِ الْحُرَّةِ عُشْرُ دِيَتِهَا وَالْعُشْرُ خَمْسُونَ دِينَارًا أَوْ سِتُّمِائَةِ دِرْهَمٍ . قَالَ مَالِكٌ وَلَمْ أَسْمَعْ أَحَدًا يُخَالِفُ فِي أَنَّ الْجَنِينَ لاَ تَكُونُ فِيهِ الْغُرَّةُ حَتَّى يُزَايِلَ بَطْنَ

hadith_text_en:
Yahya related to me from Malik that
Rabia ibn Abi Abd ar-Rahman said, "The slave of fair complexion and
excellence is estimated at fifty dinars or six hundred dirhams. The
blood-money of a free muslim woman is five hundred dinars or six
thousand dirhams."

Malik said, "The blood-money of the foetus
of a free woman is a tenth of her blood-money. The tenth is fifty
dinars or six hundred dirhams."

Malik said, "I have not heard
anyone dispute that there is no slave in compensation for the foetus
until it leaves its mother's womb and falls still-born from her womb .
"

Malik said, "I heard that if the foetus comes out of its
mother's womb alive and then dies, the full blood-money is due for
it."

Malik said, "The foetus is not alive unless it cries at
birth. If it comes out of its mother's womb and cries out and then
dies, the complete blood-money is due for it. We think that the slave-
girl's foetus has a tenth of the price of the slave-girl."

Malik said, "When a woman murders a man or woman, and the murderess is
pregnant, retaliation is not taken against her until she has given
birth. If a woman who is pregnant is killed intentionally or
unintentionally, the one who killed her is not obliged to pay anything
for her foetus. If she is murdered, then the one who killed her is
killed and there is no blood-money for her foetus. If she is killed
accidentally, the tribe obliged to pay on behalf of her killer pays
her blood-money, and there is no blood-money for the foetus."

Yahya related to me, "Malik was asked about the foetus of the
christian or jewish woman which was aborted. He said, 'I think that
there is a tenth of the blood-money of the mother for it.' "


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّهُ كَانَ يَقُولُ فِي الشَّفَتَيْنِ الدِّيَةُ كَامِلَةً فَإِذَا قُطِعَتِ السُّفْلَى فَفِيهَا ثُلُثَا الدِّيَةِ .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab that Said ibn al-
Musayyab used to say, "The full blood-money is payable for cutting off
both lips, but when the lower one only is cut off, two-thirds of the
blood-money is due for it."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ سَأَلَ ابْنَ شِهَابٍ عَنِ الرَّجُلِ الأَعْوَرِ، يَفْقَأُ عَيْنَ الصَّحِيحِ فَقَالَ ابْنُ شِهَابٍ إِنْ أَحَبَّ الصَّحِيحُ أَنْ يَسْتَقِيدَ، مِنْهُ فَلَهُ الْقَوَدُ وَإِنْ أَحَبَّ فَلَهُ الدِّيَةُ أَلْفُ دِينَارٍ أَوِ اثْنَا عَشَرَ أَلْفَ دِرْهَمٍ . وَحَدَّثَنِي يَحْيَى عَنْ مَالِكٍ أَنَّهُ بَلَغَهُ أَنَّ فِي كُلِّ زَوْجٍ مِنَ الإِنْسَانِ الدِّيَةَ كَامِلَةً وَأَنَّ فِي اللِّسَانِ الدِّيَةَ كَامِلَةً وَأَنَّ فِي الأُذُنَيْنِ إِذَا ذَهَبَ سَمْعُهُمَا الدِّيَةَ كَامِلَةً اصْطُلِمَتَا أَوْ لَمْ تُصْطَلَمَا وَفِي ذَكَرِ الرَّجُلِ الدِّيَةُ كَامِلَةً وَفِي الأُنْثَيَيْنِ الدِّيَةُ كَامِلَةً . وَحَدَّثَنِي يَحْيَى عَنْ مَالِكٍ أَنَّهُ بَلَغَهُ أَنَّ فِي ثَدْيَىِ الْمَرْأَةِ الدِّيَةَ كَامِلَةً . قَالَ مَالِكٌ وَأَخَفُّ ذَلِكَ عِنْدِي الْحَاجِبَانِ وَثَدْيَا الرَّجُلِ . قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا أَنَّ الرَّجُلَ إِذَا أُصِيبَ مِنْ أَطْرَافِهِ أَكْثَرُ مِنْ دِيَتِهِ فَذَلِكَ لَهُ إِذَا أُصِيبَتْ يَدَاهُ وَرِجْلاَهُ وَعَيْنَاهُ فَلَهُ ثَلاَثُ دِيَاتٍ . قَالَ مَالِكٌ فِي عَيْنِ الأَعْوَرِ الصَّحِيحَةِ إِذَا فُقِئَتْ خَطَأً إِنَّ فِيهَا الدِّيَةَ كَامِلَةً .

hadith_text_en:
Yahya related to me from Malik
that he asked Ibn Shihab about the one-eyed man who gouged out the eye
of a healthy person. Ibn Shihab said, "If the healthy person wants to
take retaliation from him, he can have his retaliation. If he prefers,
he has blood-money of one thousand dinars, twelve thousand dirhams."

Yahya related to me from Malik that he heard that full blood-
money was payable for both of a pair of anything in a man that
occurred in pairs, and the tongue had full blood-money. The ears, when
their hearing departed, had full blood-money, whether or not they were
cut off, and a man's penis had full blood-money and the testicles had
full blood-money.

Yahya related to me from Malik that he
heard that the breasts of a woman had full blood-money.

Malik
said, "The least of that are the eyebrows and a man's breasts."

Malik said, "What is done in our community when a man is injured
in his extremities to an extent that obliges payment of more than the
amount of his full blood-money, is that it is his right. If his hands,
feet, and eyes are all injured, he has three full blood-moneys."

Malik said about the sound eye of a one-eyed man when it is
accidentally gouged out, "The full blood-money is payable for it."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، أَنَّ زَيْدَ بْنَ ثَابِتٍ، كَانَ يَقُولُ فِي الْعَيْنِ الْقَائِمَةِ إِذَا طَفِئَتْ مِائَةُ دِينَارٍ . قَالَ يَحْيَى وَسُئِلَ مَالِكٌ عَنْ شَتَرِ الْعَيْنِ وَحِجَاجِ الْعَيْنِ فَقَالَ لَيْسَ فِي ذَلِكَ إِلاَّ الاِجْتِهَادُ إِلاَّ أَنْ يَنْقُصَ بَصَرُ الْعَيْنِ فَيَكُونُ لَهُ بِقَدْرِ مَا نَقَصَ مِنْ بَصَرِ الْعَيْنِ . قَالَ يَحْيَى قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِي الْعَيْنِ الْقَائِمَةِ الْعَوْرَاءِ إِذَا طَفِئَتْ وَفِي الْيَدِ الشَّلاَّءِ إِذَا قُطِعَتْ إِنَّهُ لَيْسَ فِي ذَلِكَ إِلاَّ الاِجْتِهَادُ وَلَيْسَ فِي ذَلِكَ عَقْلٌ مُسَمًّى .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said from Sulayman
ibn Yasar that Zayd ibn Thabit used to say, "When the eye remains but
the sight is lost, one hundred dinars are payable for it."

Yahya said, "Malik was asked about cutting off the lower lid of the
eye and the bone around the eye. He said, 'There is only ijtihad in
that unless the vision of the eye is impaired. He is entitled to an
amount that is compatible to the extent the vision of the eye has been
impaired."

Yahya said that Malik said, "What is done in our
community about removing the bad eye of a one-eyed man when it has
already been blinded and still remains there in its place and the
paralyzed hand when it is cut off, is that there is only ijtihad in
that, and there is no prescribed blood-money."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ سَمِعَ سُلَيْمَانَ بْنَ يَسَارٍ، يَذْكُرُ أَنَّ الْمُوضِحَةَ، فِي الْوَجْهِ مِثْلُ الْمُوضِحَةِ فِي الرَّأْسِ إِلاَّ أَنْ تَعِيبَ الْوَجْهَ فَيُزَادُ فِي عَقْلِهَا مَا بَيْنَهَا وَبَيْنَ عَقْلِ نِصْفِ الْمُوضِحَةِ فِي الرَّأْسِ فَيَكُونُ فِيهَا خَمْسَةٌ وَسَبْعُونَ دِينَارًا . قَالَ مَالِكٌ وَالأَمْرُ عِنْدَنَا أَنَّ فِي الْمُنَقَّلَةِ خَمْسَ عَشْرَةَ فَرِيضَةً . قَالَ وَالْمُنَقَّلَةُ الَّتِي يَطِيرُ فِرَاشُهَا مِنَ الْعَظْمِ وَلاَ تَخْرِقُ إِلَى الدِّمَاغِ وَهِيَ تَكُونُ فِي الرَّأْسِ وَفِي الْوَجْهِ . قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّ الْمَأْمُومَةَ وَالْجَائِفَةَ لَيْسَ فِيهِمَا قَوَدٌ . وَقَدْ قَالَ ابْنُ شِهَابٍ لَيْسَ فِي الْمَأْمُومَةِ قَوَدٌ . قَالَ مَالِكٌ وَالْمَأْمُومَةُ مَا خَرَقَ الْعَظْمَ إِلَى الدِّمَاغِ وَلاَ تَكُونُ الْمَأْمُومَةُ إِلاَّ فِي الرَّأْسِ وَمَا يَصِلُ إِلَى الدِّمَاغِ إِذَا خَرَقَ الْعَظْمَ . قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا أَنَّهُ لَيْسَ فِيمَا دُونَ الْمُوضِحَةِ مِنَ الشِّجَاجِ عَقْلٌ حَتَّى تَبْلُغَ الْمُوضِحَةَ وَإِنَّمَا الْعَقْلُ فِي الْمُوضِحَةِ فَمَا فَوْقَهَا وَذَلِكَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم انْتَهَى إِلَى الْمُوضِحَةِ فِي كِتَابِهِ لِعَمْرِو بْنِ حَزْمٍ فَجَعَلَ فِيهَا خَمْسًا مِنَ الإِبِلِ وَلَمْ تَقْضِ الأَئِمَّةُ فِي الْقَدِيمِ وَلاَ فِي الْحَدِيثِ فِيمَا دُونَ الْمُوضِحَةِ بِعَقْلٍ .

hadith_text_en:
Yahya related to me from Malik that Yahya ibn Said heard Sulayman
ibn Yasar mention that a face wound in which the bone was bared was
like a head wound in which the bone was bared, unless the face was
scarred by the wound. Then the blood-money is increased by one half of
the blood-money of the head wound in which the skin was bared so that
seventy five dinars are payable for it.

Malik said, "What is
done in our community is that the head wound with splinters has
fifteen camels." He explained, "The head wound with splinters is that
from which pieces of bone fly off and which does not reach the brain.
It can be in the head or the face."

Malik said, "The
generally agreed on way of doing things in our community, is that
there is no retaliation for a wound to the brain or a belly wound, and
Ibn Shihab has said, 'There is no retaliation for a wound to the
brain.' "

Malik explained, "The wound to the brain is what
pierces the bones to the brain. This type of wound only occurs in the
head. It is that which reaches the brain when the bones are pierced."

Malik said, "What is done in our community is that there is
no blood-money paid on any head wound less than one which lays bare
the skull. Blood-money is payable only for the head wound that bares
the bone and what is worse than that. That is because the Messenger of
Allah, may Allah bless him and grant him peace, stopped at the head
wound which bared the bone in his letter to Amr ibn Hazm. He made it
five camels. The imams, past and present, have not made any blood-
money payable for injuries less than the head wound which bares the
bone."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّهُ قَالَ كُلُّ نَافِذَةٍ فِي عُضْوٍ مِنَ الأَعْضَاءِ فَفِيهَا ثُلُثُ عَقْلِ ذَلِكَ الْعُضْوِ .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said,
that Said ibn al-Musayyab said, "For every piercing wound in any of
the organs or limbs of the body, one third of the blood-money of that
limb is payable."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي مَالِكٌ، كَانَ ابْنُ شِهَابٍ لاَ يَرَى ذَلِكَ وَأَنَا لاَ، أَرَى فِي نَافِذَةٍ فِي عُضْوٍ مِنَ الأَعْضَاءِ فِي الْجَسَدِ أَمْرًا مُجْتَمَعًا عَلَيْهِ وَلَكِنِّي أَرَى فِيهَا الاِجْتِهَادَ يَجْتَهِدُ الإِمَامُ فِي ذَلِكَ وَلَيْسَ فِي ذَلِكَ أَمْرٌ مُجْتَمَعٌ عَلَيْهِ عِنْدَنَا . قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا أَنَّ الْمَأْمُومَةَ وَالْمُنَقَّلَةَ وَالْمُوضِحَةَ لاَ تَكُونُ إِلاَّ فِي الْوَجْهِ وَالرَّأْسِ فَمَا كَانَ فِي الْجَسَدِ مِنْ ذَلِكَ فَلَيْسَ فِيهِ إِلاَّ الاِجْتِهَادُ . قَالَ مَالِكٌ فَلاَ أَرَى اللَّحْىَ الأَسْفَلَ وَالأَنْفَ مِنَ الرَّأْسِ فِي جِرَاحِهِمَا لأَنَّهُمَا عَظْمَانِ مُنْفَرِدَانِ وَالرَّأْسُ بَعْدَهُمَا عَظْمٌ وَاحِدٌ .

hadith_text_en:
Malik related to me, "Ibn Shihab did not
think and nor do I, that there is a generally agreed on way of doing
things regarding a piercing wound in any of the organs or limbs of the
body, but I think that there is ijtihad in the case. The imam uses
ijtihad in it, and there is no generally agreed on way of doing things
in our community about it."

Malik said, "What is done in our
community about the wound to the brain and the wound which splinters
the bone, and the wound that bares the bone is that they apply only to
the head and face. Whatever of that occurs in the body only has
ijtihad in it."

Malik said, "I do not think the lower jaw and
the nose are part of the head in their injury because they are
separate bones, and except for them the head is one bone."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، أَنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ، أَقَادَ مِنَ الْمُنَقَّلَةِ .

hadith_text_en:
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman that
Abdullah ibn az-Zubayr allowed retaliation for a head wound which
splintered the bone.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، أَنَّهُ قَالَ سَأَلْتُ سَعِيدَ بْنَ الْمُسَيَّبِ كَمْ فِي إِصْبَعِ الْمَرْأَةِ فَقَالَ عَشْرٌ مِنَ الإِبِلِ . فَقُلْتُ كَمْ فِي إِصْبَعَيْنِ قَالَ عِشْرُونَ مِنَ الإِبِلِ . فَقُلْتُ كَمْ فِي ثَلاَثٍ فَقَالَ ثَلاَثُونَ مِنَ الإِبِلِ . فَقُلْتُ كَمْ فِي أَرْبَعٍ قَالَ عِشْرُونَ مِنَ الإِبِلِ . فَقُلْتُ حِينَ عَظُمَ جُرْحُهَا وَاشْتَدَّتْ مُصِيبَتُهَا نَقَصَ عَقْلُهَا فَقَالَ سَعِيدٌ أَعِرَاقِيٌّ أَنْتَ فَقُلْتُ بَلْ عَالِمٌ مُتَثَبِّتٌ أَوْ جَاهِلٌ مُتَعَلِّمٌ . فَقَالَ سَعِيدٌ هِيَ السُّنَّةُ يَا ابْنَ أَخِي . قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِي أَصَابِعِ الْكَفِّ إِذَا قُطِعَتْ فَقَدْ تَمَّ عَقْلُهَا وَذَلِكَ أَنَّ خَمْسَ الأَصَابِعِ إِذَا قُطِعَتْ كَانَ عَقْلُهَا عَقْلَ الْكَفِّ خَمْسِينَ مِنَ الإِبِلِ فِي كُلِّ إِصْبَعٍ عَشَرَةٌ مِنَ الإِبِلِ . قَالَ مَالِكٌ وَحِسَابُ الأَصَابِعِ ثَلاَثَةٌ وَثَلاَثُونَ دِينَارٍ وَثُلُثُ دِينَارٍ فِي كُلِّ أَنْمُلَةٍ وَهِيَ مِنَ الإِبِلِ ثَلاَثُ فَرَائِضَ وَثُلُثُ فَرِيضَةٍ .

hadith_text_en:
fifty camels. Each finger
has ten camels."

Malik said, "The reckoning of the fingers is
thirty-three dinars for each fingertip, and that is three and a third
shares of camels."

hadith_narrator_en:
ibn Abi Abd ar-Rahman said, "I asked Said ibn al Musayyab, 'How
much for the finger of a woman?' He said, 'Ten camels' I said, 'How
much for two fingers?' He said, 'Twenty camels.' I said, 'How much for
three?' He said, 'Thirty camels.' I said, 'How much for four?' He
said, 'Twenty camels.' I said, 'When her wound is greater and her
affliction stronger, is her blood-money then less?' He said, 'Are you
an Iraqi?' I said, 'Rather, I am a scholar who seeks to verify things,
or an ignorant man who seeks to learn.' Said said, 'It is the sunna,
my nephew.' "

Malik said, "What is done in our community
about all the fingers of the hand being cut off is that its blood-
money is complete. That is because when five fingers are cut, their
blood-money is the blood-money of the hand:


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ مُسْلِمِ بْنِ جُنْدُبٍ، عَنْ أَسْلَمَ، مَوْلَى عُمَرَ بْنِ الْخَطَّابِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ، قَضَى فِي الضِّرْسِ بِجَمَلٍ وَفِي التَّرْقُوَةِ بِجَمَلٍ وَفِي الضِّلَعِ بِجَمَلٍ .

hadith_text_en:
Yahya related to me from Malik from Zayd ibn Aslam from Muslim
ibn Jundub from Aslam, the mawla of Umar ibn al-Khattab that Umar ibn
al-Khattab decided on a camel for a molar, a camel for a collar-bone,
and a camel for a rib.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ سَمِعَ سَعِيدَ بْنَ الْمُسَيَّبِ، يَقُولُ قَضَى عُمَرُ بْنُ الْخَطَّابِ فِي الأَضْرَاسِ بِبَعِيرٍ بَعِيرٍ وَقَضَى مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ فِي الأَضْرَاسِ بِخَمْسَةِ أَبْعِرَةٍ خَمْسَةِ أَبْعِرَةٍ . قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ فَالدِّيَةُ تَنْقُصُ فِي قَضَاءِ عُمَرَ بْنِ الْخَطَّابِ وَتَزِيدُ فِي قَضَاءِ مُعَاوِيَةَ فَلَوْ كُنْتُ أَنَا لَجَعَلْتُ فِي الأَضْرَاسِ بَعِيرَيْنِ بَعِيرَيْنِ فَتِلْكَ الدِّيَةُ سَوَاءٌ وَكُلُّ مُجْتَهِدٍ مَأْجُورٌ .

hadith_text_en:
Yahya related to me from Malik that
Yahya ibn Said heard Said ibn al-Musayyab say, ''Umar ibn al-Khattab
decided on a camel for each molar, and Muawiya ibn Abi Sufyan decided
on five camels for each molar."

Said ibn al-Musayyab said,
"The blood-money is less in the judgement of Umar ibn al-Khattab and
more in the judgement of Muawiya. Had it been me, I would have made it
two camels for each molar. That is the fair blood-money, and every one
who strives with ijtihad is rewarded."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّهُ كَانَ يَقُولُ إِذَا أُصِيبَتِ السِّنُّ فَاسْوَدَّتْ فَفِيهَا عَقْلُهَا تَامًّا فَإِنْ طُرِحَتْ بَعْدَ أَنْ تَسْوَدَّ فَفِيهَا عَقْلُهَا أَيْضًا تَامًّا .

hadith_text_en:
Yahya related to me
from Malik from Yahya ibn Said that Said ibn al-Musayyab used to say,'
'When a tooth is struck and becomes black, there is complete blood-
money for it. If it falls out after it becomes black, there is also
the complete blood-money for it."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ دَاوُدَ بْنِ الْحُصَيْنِ، عَنْ أَبِي غَطَفَانَ بْنِ طَرِيفٍ الْمُرِّيِّ، أَنَّهُ أَخْبَرَهُ أَنَّ مَرْوَانَ بْنَ الْحَكَمِ بَعَثَهُ إِلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ يَسْأَلُهُ مَاذَا فِي الضِّرْسِ فَقَالَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فِيهِ خَمْسٌ مِنَ الإِبِلِ . قَالَ فَرَدَّنِي مَرْوَانُ إِلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ فَقَالَ أَتَجْعَلُ مُقَدَّمَ الْفَمِ مِثْلَ الأَضْرَاسِ . فَقَالَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ لَوْ لَمْ تَعْتَبِرْ ذَلِكَ إِلاَّ بِالأَصَابِعِ عَقْلُهَا سَوَاءٌ .

hadith_text_en:
Yahya related to me from Malik from Da'ud ibn al-Husayn that Abu
Ghatafan ibn Tarif al-Murri informed him that Marwan ibn al-Hakam sent
him to Abdullah ibn Abbas to ask him what there was for the molar.
Abdullah ibn Abbas said, "There are five camels for it." He said,
"Marwan sent me back again to Abdullah ibn Abbas.'' He said, "Do you
make front teeth like molars?" Abdullah ibn Abbas said, "It is enough
that you take the fingers as the example for that, their blood-moneys
being all the same."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّهُ كَانَ يُسَوِّي بَيْنَ الأَسْنَانِ فِي الْعَقْلِ وَلاَ يُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ . قَالَ مَالِكٌ وَالأَمْرُ عِنْدَنَا أَنَّ مُقَدَّمَ الْفَمِ وَالأَضْرَاسِ وَالأَنْيَابِ عَقْلُهَا سَوَاءٌ وَذَلِكَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" فِي السِّنِّ خَمْسٌ مِنَ الإِبِلِ " . وَالضِّرْسُ سِنٌّ مِنَ الأَسْنَانِ لاَ يَفْضُلُ بَعْضُهَا عَلَى بَعْضٍ .

hadith_text_en:
Yahya related to me from Malik from
Hisham ibn Urwa that his father made all the teeth the same in the
blood-money and did not prefer any kind over others.

Malik
said, "What is done in our community is that the front teeth, molars,
and eye-teeth have the same blood-money. That is because the Messenger
of Allah, may Allah bless him and grant him peace, said, 'The tooth
has five camels.' The molar is one of the teeth and he did not prefer
any kind over the others."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ سَعِيدَ بْنَ الْمُسَيَّبِ، وَسُلَيْمَانَ بْنَ يَسَارٍ، كَانَا يَقُولاَنِ فِي مُوضِحَةِ الْعَبْدِ نِصْفُ عُشْرِ ثَمَنِهِ .

hadith_text_en:
Yahya related to me from Malik that he had heard that Said ibn
al-Musayyab and Sulayman ibn Yasar said, "The head wound of the slave
in which the bone is bared is a twentieth of his price."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، أَنَّهُ بَلَغَهُ أَنَّ مَرْوَانَ بْنَ الْحَكَمِ، كَانَ يَقْضِي فِي الْعَبْدِ يُصَابُ بِالْجِرَاحِ أَنَّ عَلَى مَنْ جَرَحَهُ قَدْرَ مَا نَقَصَ مِنْ ثَمَنِ الْعَبْدِ . قَالَ مَالِكٌ وَالأَمْرُ عِنْدَنَا أَنَّ فِي مُوضِحَةِ الْعَبْدِ نِصْفَ عُشْرِ ثَمَنِهِ وَفِي مُنَقَّلَتِهِ الْعُشْرُ وَنِصْفُ الْعُشْرِ مِنْ ثَمَنِهِ وَفِي مَأْمُومَتِهِ وَجَائِفَتِهِ فِي كُلِّ وَاحِدَةٍ مِنْهُمَا ثُلُثُ ثَمَنِهِ وَفِيمَا سِوَى هَذِهِ الْخِصَالِ الأَرْبَعِ مِمَّا يُصَابُ بِهِ الْعَبْدُ مَا نَقَصَ مِنْ ثَمَنِهِ يُنْظَرُ فِي ذَلِكَ بَعْدَ مَا يَصِحُّ الْعَبْدُ وَيَبْرَأُ كَمْ بَيْنَ قِيمَةِ الْعَبْدِ بَعْدَ أَنْ أَصَابَهُ الْجُرْحُ وَقِيمَتِهِ صَحِيحًا قَبْلَ أَنْ يُصِيبَهُ هَذَا ثُمَّ يَغْرَمُ الَّذِي أَصَابَهُ مَا بَيْنَ الْقِيمَتَيْنِ . قَالَ مَالِكٌ فِي الْعَبْدِ إِذَا كُسِرَتْ يَدُهُ أَوْ رِجْلُهُ ثُمَّ صَحَّ كَسْرُهُ فَلَيْسَ عَلَى مَنْ أَصَابَهُ شَىْءٌ فَإِنْ أَصَابَ كَسْرَهُ ذَلِكَ نَقْصٌ أَوْ عَثَلٌ كَانَ عَلَى مَنْ أَصَابَهُ قَدْرُ مَا نَقَصَ مِنْ ثَمَنِ الْعَبْدِ . قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِي الْقِصَاصِ بَيْنَ الْمَمَالِيكِ كَهَيْئَةِ قِصَاصِ الأَحْرَارِ نَفْسُ الأَمَةِ بِنَفْسِ الْعَبْدِ وَجُرْحُهَا بِجُرْحِهِ فَإِذَا قَتَلَ الْعَبْدُ عَبْدًا عَمْدًا خُيِّرَ سَيِّدُ الْعَبْدِ الْمَقْتُولِ فَإِنْ شَاءَ قَتَلَ وَإِنْ شَاءَ أَخَذَ الْعَقْلَ فَإِنْ أَخَذَ الْعَقْلَ أَخَذَ قِيمَةَ عَبْدِهِ وَإِنْ شَاءَ رَبُّ الْعَبْدِ الْقَاتِلِ أَنْ يُعْطِيَ ثَمَنَ الْعَبْدِ الْمَقْتُولِ فَعَلَ وَإِنْ شَاءَ أَسْلَمَ عَبْدَهُ فَإِذَا أَسْلَمَهُ فَلَيْسَ عَلَيْهِ غَيْرُ ذَلِكَ وَلَيْسَ لِرَبِّ الْعَبْدِ الْمَقْتُولِ إِذَا أَخَذَ الْعَبْدَ الْقَاتِلَ وَرَضِيَ بِهِ أَنْ يَقْتُلَهُ وَذَلِكَ فِي الْقِصَاصِ كُلِّهِ بَيْنَ الْعَبِيدِ فِي قَطْعِ الْيَدِ وَالرِّجْلِ وَأَشْبَاهِ ذَلِكَ بِمَنْزِلَتِهِ فِي الْقَتْلِ . قَالَ مَالِكٌ فِي الْعَبْدِ الْمُسْلِمِ يَجْرَحُ الْيَهُودِيَّ أَوِ النَّصْرَانِيَّ إِنَّ سَيِّدَ الْعَبْدِ إِنْ شَاءَ أَنْ يَعْقِلَ عَنْهُ مَا قَدْ أَصَابَ فَعَلَ أَوْ أَسْلَمَهُ فَيُبَاعُ فَيُعْطِي الْيَهُودِيَّ أَوِ النَّصْرَانِيَّ مِنْ ثَمَنِ الْعَبْدِ دِيَةَ جُرْحِهِ أَوْ ثَمَنَهُ كُلَّهُ إِنْ أَحَاطَ بِثَمَنِهِ وَلاَ يُعْطِي الْيَهُودِيَّ وَلاَ النَّصْرَانِيَّ عَبْدًا مُسْلِمًا .

hadith_text_en:
Malik related to me that he had heard that Marwan ibn al-Hakam gave a
decision about a slave who was injured that the person who injured him
had to pay what he had diminished of the value of the slave.

Malik said, "What is done in our community is that for the head wound
of a slave that bares the bone, there is a twentieth of his price. The
head wound which splinters the bone is three twentieths of his price.
Both the wound to the brain and the belly wound are a third of his
price. Besides these four, any other types of injury that decrease the
price of the slave are considered after the slave is better and well,
and one sees what the value of the slave is after his injury and what
his value whole was before he had the injury. Then the one who injured
him pays the difference between the two values."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ، قَضَى أَنَّ دِيَةَ الْيَهُودِيِّ، أَوِ النَّصْرَانِيِّ - إِذَا قُتِلَ أَحَدُهُمَا - مِثْلُ نِصْفِ دِيَةِ الْحُرِّ الْمُسْلِمِ . قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا أَنْ لاَ يُقْتَلَ مُسْلِمٌ بِكَافِرٍ إِلاَّ أَنْ يَقْتُلَهُ مُسْلِمٌ قَتْلَ غِيْلَةٍ فَيُقْتَلُ بِهِ .

hadith_text_en:
Yahya related to me from Malik that he heard that Umar ibn Abd
al-Aziz gave a decision that when a jew or christian was killed, his
blood-money was half the blood-money of a free muslim.

Malik
said, "What is done in our community, is that a muslim is not killed
for a kafir unless the muslim kills him by deceit. Then he is killed
for it."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّ سُلَيْمَانَ بْنَ يَسَارٍ، كَانَ يَقُولُ دِيَةُ الْمَجُوسِيِّ ثَمَانِي مِائَةِ دِرْهَمٍ . قَالَ مَالِكٌ وَهُوَ الأَمْرُ عِنْدَنَا . قَالَ مَالِكٌ وَجِرَاحُ الْيَهُودِيِّ وَالنَّصْرَانِيِّ وَالْمَجُوسِيِّ فِي دِيَاتِهِمْ عَلَى حِسَابِ جِرَاحِ الْمُسْلِمِينَ فِي دِيَاتِهِمُ الْمُوضِحَةُ نِصْفُ عُشْرِ دِيَتِهِ وَالْمَأْمُومَةُ ثُلُثُ دِيَتِهِ وَالْجَائِفَةُ ثُلُثُ دِيَتِهِ فَعَلَى حِسَابِ ذَلِكَ جِرَاحَاتُهُمْ كُلُّهَا .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said
that Sulayman ibn Yasar said, "The blood-money of a magian is eight
hundred dirhams."

Malik said, "This is what is done in our
community."

Malik said, "The blood-monies of the jew,
christian, and magian in their injuries, is according to the injury of
the muslims in their blood-moneys. The head wound is a twentieth of
his full blood-money. The wound that opens the head is a third of his
blood-money. The belly-wound is a third of his blood-money. All their
injuries are according to this calculation."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّهُ كَانَ يَقُولُ لَيْسَ عَلَى الْعَاقِلَةِ عَقْلٌ فِي قَتْلِ الْعَمْدِ إِنَّمَا عَلَيْهِمْ عَقْلُ قَتْلِ الْخَطَإِ .

hadith_text_en:
Yahya related to me from Malik from Hisham ibn Urwa that his
father said, "The tribe is not obliged to pay blood-money for
intentional murder. They pay blood-money for accidental killing."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، أَنَّهُ قَالَ مَضَتِ السُّنَّةُ أَنَّ الْعَاقِلَةَ لاَ تَحْمِلُ شَيْئًا مِنْ دِيَةِ الْعَمْدِ إِلاَّ أَنْ يَشَاءُوا ذَلِكَ .
 وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، مِثْلَ ذَلِكَ .

hadith_text_en:
Yahya related to me from Malik that Ibn Shihab said, "The
precedent of the sunna is that the tribe are not liable for any blood-
money of an intentional killing unless they wish that."

Yahya
related to me from Malik from Yahya ibn Said the same as that.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: قَالَ مَالِكٌ إِنَّ ابْنَ شِهَابٍ قَالَ مَضَتِ السُّنَّةُ فِي قَتْلِ الْعَمْدِ حِينَ يَعْفُو أَوْلِيَاءُ الْمَقْتُولِ أَنَّ الدِّيَةَ تَكُونُ عَلَى الْقَاتِلِ فِي مَالِهِ خَاصَّةً إِلاَّ أَنْ تُعِينَهُ الْعَاقِلَةُ عَنْ طِيبِ نَفْسٍ مِنْهَا . قَالَ مَالِكٌ وَالأَمْرُ عِنْدَنَا أَنَّ الدِّيَةَ لاَ تَجِبُ عَلَى الْعَاقِلَةِ حَتَّى تَبْلُغَ الثُّلُثَ فَصَاعِدًا فَمَا بَلَغَ الثُّلُثَ فَهُوَ عَلَى الْعَاقِلَةِ وَمَا كَانَ دُونَ الثُّلُثِ فَهُوَ فِي مَالِ الْجَارِحِ خَاصَّةً . قَالَ مَالِكٌ الأَمْرُ الَّذِي لاَ اخْتِلاَفَ فِيهِ عِنْدَنَا فِيمَنْ قُبِلَتْ مِنْهُ الدِّيَةُ فِي قَتْلِ الْعَمْدِ أَوْ فِي شَىْءٍ مِنَ الْجِرَاحِ الَّتِي فِيهَا الْقِصَاصُ أَنَّ عَقْلَ ذَلِكَ لاَ يَكُونُ عَلَى الْعَاقِلَةِ إِلاَّ أَنْ يَشَاءُوا وَإِنَّمَا عَقْلُ ذَلِكَ فِي مَالِ الْقَاتِلِ أَوِ الْجَارِحِ خَاصَّةً إِنْ وُجِدَ لَهُ مَالٌ فَإِنْ لَمْ يُوجَدْ لَهُ مَالٌ كَانَ دَيْنًا عَلَيْهِ وَلَيْسَ عَلَى الْعَاقِلَةِ مِنْهُ شَىْءٌ إِلاَّ أَنْ يَشَاءُوا . قَالَ مَالِكٌ وَلاَ تَعْقِلُ الْعَاقِلَةُ أَحَدًا أَصَابَ نَفْسَهُ عَمْدًا أَوْ خَطَأً بِشَىْءٍ وَعَلَى ذَلِكَ رَأْىُ أَهْلِ الْفِقْهِ عِنْدَنَا وَلَمْ أَسْمَعْ أَنَّ أَحَدًا ضَمَّنَ الْعَاقِلَةَ مِنْ دِيَةِ الْعَمْدِ شَيْئًا وَمِمَّا يُعْرَفُ بِهِ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى قَالَ فِي كِتَابِهِ {فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَىْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ} فَتَفْسِيرُ ذَلِكَ - فِيمَا نُرَى وَاللَّهُ أَعْلَمُ - أَنَّهُ مَنْ أُعْطِيَ مِنْ أَخِيهِ شَىْءٌ مِنَ الْعَقْلِ فَلْيَتْبَعْهُ بِالْمَعْرُوفِ وَلْيُؤَدِّ إِلَيْهِ بِإِحْسَانٍ . قَالَ مَالِكٌ فِي الصَّبِيِّ الَّذِي لاَ مَالَ لَهُ وَالْمَرْأَةِ الَّتِي لاَ مَالَ لَهَا إِذَا جَنَى أَحَدُهُمَا جِنَايَةً دُونَ الثُّلُثِ إِنَّهُ ضَامِنٌ عَلَى الصَّبِيِّ وَالْمَرْأَةِ فِي مَالِهِمَا خَاصَّةً إِنْ كَانَ لَهُمَا مَالٌ أُخِذَ مِنْهُ وَإِلاَّ فَجِنَايَةُ كُلِّ وَاحِدٍ مِنْهُمَا دَيْنٌ عَلَيْهِ لَيْسَ عَلَى الْعَاقِلَةِ مِنْهُ شَىْءٌ وَلاَ يُؤْخَذُ أَبُو الصَّبِيِّ بِعَقْلِ جِنَايَةِ الصَّبِيِّ وَلَيْسَ ذَلِكَ عَلَيْهِ . قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا الَّذِي لاَ اخْتِلاَفَ فِيهِ أَنَّ الْعَبْدَ إِذَا قُتِلَ كَانَتْ فِيهِ الْقِيمَةُ يَوْمَ يُقْتَلُ وَلاَ تَحْمِلُ عَاقِلَةُ قَاتِلِهِ مِنْ قِيمَةِ الْعَبْدِ شَيْئًا قَلَّ أَوْ كَثُرَ وَإِنَّمَا ذَلِكَ عَلَى الَّذِي أَصَابَهُ فِي مَالِهِ خَاصَّةً بَالِغًا مَا بَلَغَ وَإِنْ كَانَتْ قِيمَةُ الْعَبْدِ الدِّيَةَ أَوْ أَكْثَرَ فَذَلِكَ عَلَيْهِ فِي مَالِهِ وَذَلِكَ لأَنَّ الْعَبْدَ سِلْعَةٌ مِنَ السِّلَعِ .

hadith_text_en:
Malik said that Ibn Shihab said, "The precedent of the sunna in
the intentional murder is that when the relatives of the murdered
person relinquish retaliation, the blood-money is owed by the murderer
from his own property unless the tribe helps him with it willingly."

Malik said, "What is done in our community is that the blood-
money is not obliged against the tribe until it has reached a third of
the full amount and upwards. Whatever reaches a third is against the
tribe, and whatever is below a third, is against the property of the
one who did the injury."

Malik said, "The way of doing things
about which there is no dispute among us, in the case of someone who
has the blood-money accepted from him in intentional murder or in any
injury in which there is retaliation, is that that blood-money is not
due from the tribe unless they wish it. The blood-money for that is
from the property of the murderer or the injurer if he has property.
If he does not have any property, it is a debt against him, and none
of it is owed by the tribe unless they wish."

Malik said,
"The tribe does not pay blood-money to anyone who injures himself,
intentionally or accidentally. This is the opinion of the people of
fiqh in our community. I have not heard that anyone has made the tribe
liable for any blood-money incurred by intentional acts. Part of what
is well-known of that is that Allah, the Blessed, and the Exalted,
said in His Book, 'Whoever has something pardoned him by his brother,
should follow it with what is accepted and pay it with good will'
(Sura 2 ayat 178) The commentary on that - in our view - and Allah
knows best, is that whoever gives his brother something of the blood-
money, should follow it with what is accepted and pay him with good
will."

Malik spoke about a child who had no property and a
woman who had no property. He said, "When one of them causes an injury
below a third of the blood-money, it is taken on behalf of the child
and woman from their personal property, if they have property from
which it may be taken. If not, the injury which each of them has
caused is a debt against them. The tribe does not have to pay any of
it and the father of a child is not liable for the blood-money of an
injury caused by the child and he is not responsible for it."

Malik said, "The way of doing things in our community about which
there is no dispute, is that when a slave is killed, the value for him
is that of the day on which he was killed. The tribe of the murderer
is not liable for any of the value of the slave, great or small. That
is the responsibility of the one who struck him from his own personal
property as far as it covers. If the value of the slave is the blood-
money or more, that is against him in his property. That is because
the slave is a certain type of goods."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، نَشَدَ النَّاسَ بِمِنًى مَنْ كَانَ عِنْدَهُ عِلْمٌ مِنَ الدِّيَةِ أَنْ يُخْبِرَنِي . فَقَامَ الضَّحَّاكُ بْنُ سُفْيَانَ الْكِلاَبِيُّ فَقَالَ كَتَبَ إِلَىَّ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ أُوَرِّثَ امْرَأَةَ أَشْيَمَ الضِّبَابِيِّ مِنْ دِيَةِ زَوْجِهَا . فَقَالَ لَهُ عُمَرُ بْنُ الْخَطَّابِ ادْخُلِ الْخِبَاءَ حَتَّى آتِيَكَ فَلَمَّا نَزَلَ عُمَرُ بْنُ الْخَطَّابِ أَخْبَرَهُ الضَّحَّاكُ فَقَضَى بِذَلِكَ عُمَرُ بْنُ الْخَطَّابِ . قَالَ ابْنُ شِهَابٍ وَكَانَ قَتْلُ أَشْيَمَ خَطَأً .

hadith_text_en:
Yahya related to me from Malik from Ibn Shihab that Umar ibn al-
Khattab demanded of the people at Mina, "If anyone has knowledge of
blood-money, let him inform me." Ad-Dahhak ibn Sufyan al-Kilabi stood
up and said, "The Messenger of Allah, may Allah bless him and grant
him peace, wrote to me that the wife of Ashyam ad-Dibabi inherited
from the blood-money of her husband." Umar ibn al-Khattab said to him,
"Go into the tent until I come to you." When Umar ibn al-Khattab came
in, ad-Dahhak told him about it and Umar ibn al-Khattab gave a
decision based on that.

Ibn Shihab said, "The killing of
Ashyam was accidental."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
وَحَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، أَنَّ رَجُلاً، مِنْ بَنِي مُدْلِجٍ - يُقَالُ لَهُ قَتَادَةُ - حَذَفَ ابْنَهُ بِالسَّيْفِ فَأَصَابَ سَاقَهُ فَنُزِيَ فِي جُرْحِهِ فَمَاتَ فَقَدِمَ سُرَاقَةُ بْنُ جُعْشُمٍ عَلَى عُمَرَ بْنِ الْخَطَّابِ فَذَكَرَ ذَلِكَ لَهُ فَقَالَ لَهُ عُمَرُ اعْدُدْ عَلَى مَاءِ قُدَيْدٍ عِشْرِينَ وَمِائَةَ بَعِيرٍ حَتَّى أَقْدَمَ عَلَيْكَ فَلَمَّا قَدِمَ إِلَيْهِ عُمَرُ بْنُ الْخَطَّابِ أَخَذَ مِنْ تِلْكَ الإِبِلِ ثَلاَثِينَ حِقَّةً وَثَلاَثِينَ جَذَعَةً وَأَرْبَعِينَ خَلِفَةً ثُمَّ قَالَ أَيْنَ أَخُو الْمَقْتُولِ قَالَ هَا أَنَا ذَا . قَالَ خُذْهَا فَإِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" لَيْسَ لِقَاتِلٍ شَىْءٌ " .

hadith_text_en:
Malik related to me from Yahya ibn Said from Amr ibn Shuayb that
a man of the Banu Mudlij called Qatada threw a sword at his son and it
struck his thigh. The wound bled profusely and he died. Suraqa ibn
Jusham came to Umar ibn al-Khattab and mentioned that to him Umar said
to him, "At the watering place of Qudayd count one hundred and twenty
camels and wait until I come to you." When Umar ibn al-Khattab came to
him, he took thirty four-year-old camels, thirty five-year-old camels,
and forty pregnant camels from them. Then he said, "Where is the
brother of the slain man?" He said, "Here." He said, "Take them. The
Messenger of Allah, may Allah bless him and grant him peace, said,
'The killer gets nothing.' "


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، أَنَّهُ بَلَغَهُ أَنَّ سَعِيدَ بْنَ الْمُسَيَّبِ، وَسُلَيْمَانَ بْنَ يَسَارٍ، سُئِلاَ أَتُغَلَّظُ الدِّيَةُ فِي الشَّهْرِ الْحَرَامِ فَقَالاَ لاَ وَلَكِنْ يُزَادُ فِيهَا لِلْحُرْمَةِ . فَقِيلَ لِسَعِيدٍ هَلْ يُزَادُ فِي الْجِرَاحِ كَمَا يُزَادُ فِي النَّفْسِ فَقَالَ نَعَمْ . قَالَ مَالِكٌ أُرَاهُمَا أَرَادَا مِثْلَ الَّذِي صَنَعَ عُمَرُ بْنُ الْخَطَّابِ فِي عَقْلِ الْمُدْلِجِيِّ حِينَ أَصَابَ ابْنَهُ .

hadith_text_en:
Malik said that he had heard
that Said ibn al-Musayyab and Sulayman ibn Yasar were asked, "Does one
deal more harshly in taking the blood-money in the sacred month?" They
said, "No. But it is increased in it because of violating the month."
It was said to Said, "Does one increase for the wound as one increases
for the life?" He said, "Yes."

Malik added, "I think that
they meant the same as what Umar ibn al-Khattab did with respect to
the blood-money of the Mudliji when he struck his son." (i.e. giving
120 camels instead of 100).


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّ رَجُلاً، مِنَ الأَنْصَارِ - يُقَالُ لَهُ أُحَيْحَةُ بْنُ الْجُلاَحِ - كَانَ لَهُ عَمٌّ صَغِيرٌ هُوَ أَصْغَرُ مِنْ أُحَيْحَةَ وَكَانَ عِنْدَ أَخْوَالِهِ فَأَخَذَهُ أُحَيْحَةُ فَقَتَلَهُ فَقَالَ أَخْوَالُهُ كُنَّا أَهْلَ ثُمِّهِ وَرُمِّهِ حَتَّى إِذَا اسْتَوَى عَلَى عُمَمِهِ غَلَبَنَا حَقُّ امْرِئٍ فِي عَمِّهِ . قَالَ عُرْوَةُ فَلِذَلِكَ لاَ يَرِثُ قَاتِلٌ مَنْ قَتَلَ . قَالَ مَالِكٌ الأَمْرُ الَّذِي لاَ اخْتِلاَفَ فِيهِ عِنْدَنَا أَنَّ قَاتِلَ الْعَمْدِ لاَ يَرِثُ مِنْ دِيَةِ مَنْ قَتَلَ شَيْئًا وَلاَ مِنْ مَالِهِ وَلاَ يَحْجُبُ أَحَدًا وَقَعَ لَهُ مِيرَاثٌ وَأَنَّ الَّذِي يَقْتُلُ خَطَأً لاَ يَرِثُ مِنَ الدِّيَةِ شَيْئًا وَقَدِ اخْتُلِفَ فِي أَنْ يَرِثَ مِنْ مَالِهِ لأَنَّهُ لاَ يُتَّهَمُ عَلَى أَنَّهُ قَتَلَهُ لِيَرِثَهُ وَلِيَأْخُذَ مَالَهُ فَأَحَبُّ إِلَىَّ أَنْ يَرِثَ مِنْ مَالِهِ وَلاَ يَرِثُ مِنْ دِيَتِهِ .

hadith_text_en:
11 Malik related to me from Yahya ibn Said from Urwa ibn az-
Zubayr that a man of the Ansar called Uhayha ibn al-Julah had a young
paternal uncle who was younger than him and who was living with his
maternal uncles. Uhayha took him and killed him. His maternal uncles
said, "We brought him up from a baby to a youth till he stood firm on
his feet, and we have had the right of a man taken from us by his
paternal uncle." Urwa said, "For that reason a killer does not inherit
from the one he killed."

Malik said, "The way of doing things
about which there is no dispute is that the intentional murderer does
not inherit anything of the blood-money of the person he has murdered
or any of his property. He does not stop anyone who has a share of
inheritance from inheriting. The one who kills accidentally does not
inherit anything of the blood-money and there is dispute as to whether
or not he inherits from the dead person's property because there is no
suspicion that he killed him for his inheritance and in order to take
his property. I prefer that he inherit from the dead person's property
and not inherit from the blood-money."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، وَأَبِي، سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" جَرْحُ الْعَجْمَاءِ جُبَارٌ وَالْبِئْرُ جُبَارٌ وَالْمَعْدِنُ جُبَارٌ وَفِي الرِّكَازِ الْخُمُسُ " .

hadith_text_en:
see Book 17).

Malik said, "Everyone leading an animal by the halter, driving it, and
riding it is responsible for what the animal strikes unless the animal
kicks out without anything being done to it to make it kick out. Umar
ibn al-Khattab imposed the blood-money on a person who was exercising
his horse."

Malik said, "It is more fitting that a person
leading an animal by the halter, driving it, or riding it incur a loss
than a person who is exercising his horse." (See hadith 4 of this
book).

Malik said, "What is done in our community about a
person who digs a well on a road or ties up an animal or does the like
of that on a road used by muslims, is that since what he has done is
included in that which he is not permitted to do in such a place, he
is liable for whatever injury or other thing arises from that action.
The blood-money of that which is less than a third of the full blood-
money is owed from his own personal property. Whatever reaches a third
or more, is owed by his tribe. Any such things that he does which he
is permitted to do on the muslims' road are something for which he has
no liability or loss. Part of that is a hole which a man digs to
collect rain, and the beast from which the man alights for some need
and leaves standing on the road. There is no penalty against anyone
for this."

Malik spoke about a man who went down a well, and
another man followed behind him, and the lower one pulled the higher
one and they fell into the well and both died He said, "The tribe of
the one who pulled him in is responsible for the blood-money."

Malik spoke about a child whom a man ordered to go down into a
well or to climb a palm tree and he died as a result. He said, "The
one who ordered him is liable for whatever befalls him, be it death or
something else."

Malik said, "The way of doing things in our
community about which there is no dispute is that women and children
are not obliged to pay blood-money together with the tribe in the
blood-moneys which the tribe must pay. The blood-money is only
obligatory for a man who has reached puberty."

Malik said
that the tribe could bind themselves to the blood-money of mawali if
they wished. If they refused, they were people of the diwan or were
cut off from their people. In the time of the Messenger of Allah, may
Allah bless him and grant him peace, people paid the blood-money to
each other as well as in the time of Abu Bakr as-Siddiq before there
was a diwan. The diwan was in the time of Umar ibn al-Khattab. No one
other than one's people and the ones holding the wala' paid blood-
money for one because the wala' was not transferable and because the
Prophet, may Allah bless him and grant him peace, said, "The wala'
belongs to the one who sets free."

Malik said, "The wala' is
an established relationship."

Malik said, "What is done in
our community about animals that are injured is that the person who
causes the injury pays whatever of their value has been diminished."

Malik said about a man condemned to death and one of the
other hudud befell him, "He is not punished for it. That is because
the killing overrides all of that, except for slander. The slander
remains hanging over the one to whom it was said because it will be
said to him, 'Why do you not flog the one who slandered you?' I think
that the condemned man is flogged with the hadd before he is killed,
and then he is killed. I do not think that any retaliation is
inflicted on him for any injury except killing because killing
overrides all of that."

Malik said, "What is done in our
community is that when a murdered person is found among the main body
of a people in a village or other place, the house or place of the
nearest people to him is not responsible. That is because the murdered
person can be slain and then cast at the door of some people to shame
them by it. No one is responsible for the like of that."

Malik said about a group of people who fight with each other and when
the fight is broken up, a man is found dead or wounded, and it is not
known who did it, "The best of what is heard about that is that there
is blood-money for him, and the blood-money is against the people who
argued with him. If the injured or slain person is not from either of
the two parties, his blood-money is against both of the two parties
together."

hadith_narrator_en:
Yahya related to me from Malik from Ibn Shihab from Said ibn al-
Musayyab and Abu Salama ibn Abd ar-Rahman from Abu Hurayra that the
Messenger of Allah, may Allah bless him and grant him peace, said,
"The wound of an animal is of no account and no compensation is due
for it. The well is of no account and no compensation is due for it.
The mine is of no account and no compensation is due for it and a
fifth is due for buried treasures." (Al-kanz:


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، قَتَلَ نَفَرًا خَمْسَةً أَوْ سَبْعَةً بِرَجُلٍ وَاحِدٍ قَتَلُوهُ قَتْلَ غِيلَةٍ وَقَالَ عُمَرُ لَوْ تَمَالأَ عَلَيْهِ أَهْلُ صَنْعَاءَ لَقَتَلْتُهُمْ جَمِيعًا .

hadith_text_en:
Yahya related to me from Malik from Yahya ibn Said from Said ibn
al-Musayyab that Umar ibn al-Khattab killed five or seven people for
one man whom they had killed secretly by trickery. Umar said, "Had all
the people of Sana joined forces against him, I would have killed them
all."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ سَعْدِ بْنِ زُرَارَةَ، أَنَّهُ بَلَغَهُ أَنَّ حَفْصَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم قَتَلَتْ جَارِيَةً لَهَا سَحَرَتْهَا وَقَدْ كَانَتْ دَبَّرَتْهَا فَأَمَرَتْ بِهَا فَقُتِلَتْ . قَالَ مَالِكٌ السَّاحِرُ الَّذِي يَعْمَلُ السِّحْرَ وَلَمْ يَعْمَلْ ذَلِكَ لَهُ غَيْرُهُ هُوَ مَثَلُ الَّذِي قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى فِي كِتَابِهِ {وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الآخِرَةِ مِنْ خَلاَقٍ} فَأَرَى أَنْ يُقْتَلَ ذَلِكَ إِذَا عَمِلَ ذَلِكَ هُوَ نَفْسُهُ .

hadith_text_en:
Yahya related to me from Malik from Muhammad ibn Abd ar-Rahman
ibn Sad ibn Zurara that he had heard that Hafsa, the wife of the
Prophet, may Allah bless him and grant him peace, killed one of  her
slave-girls who had used sorcery against her. She was a mudabbara.
Hafsa gave the order, and she was killed.

Malik said, "The
sorcerer is the one who uses sorcery for himself and no one else uses
that for him. It is like the one about whom Allah, the Blessed, the
Exalted, said in His Book, 'They know the one who devotes himself to
it will have no share in the Next World.' (Sura 2 ayat 102) I think
that that person is killed if he does that himself."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ عُمَرَ بْنِ حُسَيْنٍ، مَوْلَى عَائِشَةَ بِنْتِ قُدَامَةَ أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ، أَقَادَ وَلِيَّ رَجُلٍ مِنْ رَجُلٍ قَتَلَهُ بِعَصًا فَقَتَلَهُ وَلِيُّهُ بِعَصًا . قَالَ مَالِكٌ وَالأَمْرُ الْمُجْتَمَعُ عَلَيْهِ الَّذِي لاَ اخْتِلاَفَ فِيهِ عِنْدَنَا أَنَّ الرَّجُلَ إِذَا ضَرَبَ الرَّجُلَ بِعَصًا أَوْ رَمَاهُ بِحَجَرٍ أَوْ ضَرَبَهُ عَمْدًا فَمَاتَ مِنْ ذَلِكَ فَإِنَّ ذَلِكَ هُوَ الْعَمْدُ وَفِيهِ الْقِصَاصُ . قَالَ مَالِكٌ فَقَتْلُ الْعَمْدِ عِنْدَنَا أَنْ يَعْمِدَ الرَّجُلُ إِلَى الرَّجُلِ فَيَضْرِبَهُ حَتَّى تَفِيظَ نَفْسُهُ وَمِنَ الْعَمْدِ أَيْضًا أَنْ يَضْرِبَ الرَّجُلُ الرَّجُلَ فِي النَّائِرَةِ تَكُونُ بَيْنَهُمَا ثُمَّ يَنْصَرِفُ عَنْهُ وَهُوَ حَىٌّ فَيُنْزَى فِي ضَرْبِهِ فَيَمُوتُ فَتَكُونُ فِي ذَلِكَ الْقَسَامَةُ . قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا أَنَّهُ يُقْتَلُ فِي الْعَمْدِ الرِّجَالُ الأَحْرَارُ بِالرَّجُلِ الْحُرِّ الْوَاحِدِ وَالنِّسَاءُ بِالْمَرْأَةِ كَذَلِكَ وَالْعَبِيدُ بِالْعَبْدِ كَذَلِكَ .

hadith_text_en:
Yahya related to me from Malik from Umar ibn Husayn, the mawla of
A'isha bint Qudama, that Abd al-Malik ibn Marwan imposed retaliation
against a man who killed a mawla with a stick and so the mawla's
patron killed the man with a stick.

Malik said, "The
generally agreed on way of doing things in our community about which
there is no dispute is that when a man strikes another man with a
stick or hits him with a rock or intentionally strikes him causing his
death, that is an intentional injury and there is retaliation for it."

Malik said, "Intentional murder with us is that a man
intentionally goes to a man and strikes him until his life goes. Part
of intentional injury also is that a man strikes a man in a quarrel
between them. He leaves him while he is alive, and he bleeds to death
and so dies. There is retaliation for that."

Malik said,
"What is done in our community is that a group of free men are killed
for the intentional murder of one free man, and a group of women for
one woman, and a group of slaves for one slave."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ مَرْوَانَ بْنَ الْحَكَمِ، كَتَبَ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ يَذْكُرُ أَنَّهُ أُتِيَ بِسَكْرَانَ قَدْ قَتَلَ رَجُلاً فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ أَنِ اقْتُلْهُ بِهِ . قَالَ يَحْيَى قَالَ مَالِكٌ أَحْسَنُ مَا سَمِعْتُ فِي تَأْوِيلِ هَذِهِ الآيَةِ قَوْلِ اللَّهِ تَبَارَكَ وَتَعَالَى {الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ } فَهَؤُلاَءِ الذُّكُورُ {وَالأُنْثَى بِالأُنْثَى} أَنَّ الْقِصَاصَ يَكُونُ بَيْنَ الإِنَاثِ كَمَا يَكُونُ بَيْنَ الذُّكُورِ وَالْمَرْأَةُ الْحُرَّةُ تُقْتَلُ بِالْمَرْأَةِ الْحُرَّةِ كَمَا يُقْتَلُ الْحُرُّ بِالْحُرِّ وَالأَمَةُ تُقْتَلُ بِالأَمَةِ كَمَا يُقْتَلُ الْعَبْدُ بِالْعَبْدِ وَالْقِصَاصُ يَكُونُ بَيْنَ النِّسَاءِ كَمَا يَكُونُ بَيْنَ الرِّجَالِ وَالْقِصَاصُ أَيْضًا يَكُونُ بَيْنَ الرِّجَالِ وَالنِّسَاءِ وَذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى قَالَ فِي كِتَابِهِ {وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالأَنْفَ بِالأَنْفِ وَالأُذُنَ بِالأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ } فَذَكَرَ اللَّهُ تَبَارَكَ وَتَعَالَى أَنَّ النَّفْسَ بِالنَّفْسِ فَنَفْسُ الْمَرْأَةِ الْحُرَّةِ بِنَفْسِ الرَّجُلِ الْحُرِّ وَجُرْحُهَا بِجُرْحِهِ . قَالَ مَالِكٌ فِي الرَّجُلِ يُمْسِكُ الرَّجُلَ لِلرَّجُلِ فَيَضْرِبُهُ فَيَمُوتُ مَكَانَهُ أَنَّهُ إِنْ أَمْسَكَهُ وَهُوَ يَرَى أَنَّهُ يُرِيدُ قَتْلَهُ قُتِلاَ بِهِ جَمِيعًا وَإِنْ أَمْسَكَهُ وَهُوَ يَرَى أَنَّهُ إِنَّمَا يُرِيدُ الضَّرْبَ مِمَّا يَضْرِبُ بِهِ النَّاسُ لاَ يَرَى أَنَّهُ عَمَدَ لِقَتْلِهِ فَإِنَّهُ يُقْتَلُ الْقَاتِلُ وَيُعَاقَبُ الْمُمْسِكُ أَشَدَّ الْعُقُوبَةِ وَيُسْجَنُ سَنَةً لأَنَّهُ أَمْسَكَهُ وَلاَ يَكُونُ عَلَيْهِ الْقَتْلُ . قَالَ مَالِكٌ فِي الرَّجُلِ يَقْتُلُ الرَّجُلَ عَمْدًا أَوْ يَفْقَأُ عَيْنَهُ عَمْدًا فَيُقْتَلُ الْقَاتِلُ أَوْ تُفْقَأُ عَيْنُ الْفَاقِئِ

hadith_text_en:
Yahya related to me from Malik that he had heard that Marwan ibn
al-Hakam wrote to Muawiya ibn Abi Sufyan to mention to him that a
drunkard was brought to him who had killed a man. Muawiya wrote to him
to kill him in retaliation for the dead man.

Yahya said that
Malik said, "The best of what I have heard on the interpretation of
this ayat, the word of Allah, the Blessed, the Exalted, 'The free man
for the free man and the slave for the slave - these are men and the
woman for the woman,' (Sura 2 ayat 178) is that retaliation is between
women as it is between men. The free woman is killed for the free
woman as the free man is killed for the free man. The slave-girl is
slain for the slave-girl as the slave is slain for the slave.
Retaliation is between women as it is between men. That is because
Allah, the Blessed, the Exalted, said in His Book, 'We have written
for them in it that it is a life for a life and an eye for an eye, a
nose for a nose, and an ear for an ear, and a tooth for a tooth, and
for wounds there is retaliation.' (Sura 5 ayat 48) Allah, the Blessed,
the Exalted, mentioned that it is a life for a life. It is the life of
a free woman for the life of a free man, and her injury for his
injury."

Malik said about a man who held a man fast for
another man to hit, and he died on the spot, "If he held him and he
thought that he meant to kill him, the two of them are both killed for
him. If he held him and he thought that he meant to beat him as people
sometimes do, and he did not think that he meant to kill him, the
murderer is slain and the one who held him is punished with a very
severe punishment and jailed for a year. There is no killing against
him."

Malik said about a man who murdered a man intentionally
or gouged out his eye intentionally, and then was slain or had his eye
gouged out himself before retaliation was inflicted on him, "There is
no blood-money nor retaliation against him. The right of the one who
was killed or had his eye gouged out goes when the thing which he is
claiming as retaliation goes. It is the same with a man who murders
another man intentionally and then the murderer dies. When the
murderer dies, the one seeking blood-revenge has nothing of blood-
money or anything else. That is by the word of Allah, the Blessed the
Exalted, 'Retaliation is written for you in killing. The free man for
the free man and the slave for the slave.' "

Malik said, "He
only has retaliation against the one who killed him. If the man who
murdered him dies, he has no retaliation or blood-money."

Malik said, "There is no retaliation held against a free man by a
slave for any injury. The slave is killed for the free man when he
intentionally murders him. The free man is not slain for the slave,
even if he murders him intentionally. It is the best of what I have
heard."


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ أَبَا بَكْرِ بْنَ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، أَقَادَ مِنْ كَسْرِ الْفَخِذِ .

hadith_text_en:
Yahya related to me from Malik that he saw whomever he was
satisfied with among the people of knowledge say about a man who
willed that his murderer be pardoned when he murdered him
intentionally, "That is permitted for him. He is more entitled to the
man's blood than any of his relatives after him."

Malik said
about a man who pardoned murder, after he had claimed his right and it
was obliged for him, "There is no blood-money against the murderer
unless the one who pardons him stipulates that when he pardons him."

Malik said about the murderer when he was pardoned, "He is
flogged one hundred lashes and jailed for a year."

Malik
said, "When a man murders intentionally and there is a clear proof of
that, and the murdered man has sons and daughters and the sons pardon
and the daughters refuse to pardon, the pardon of the sons is
permitted in opposition to the daughters and there is no authority for
the daughters with the sons in demanding blood and pardoning."


book_author_ar: الإمام مالك بن أنس

hadith_text_en:
Yahya said that Malik said, "The generally agreed on way of doing
things in our community is that retaliation is taken from someone who
breaks someone's hand or foot intentionally and not blood-money."

Malik said, "Retaliation is not inflicted on anyone until the
wound of the injured party has healed. Then retaliation is inflicted
on him. If the wound of the person on whom the retaliation has been
inflicted is like the first person's wound when it heals, it is
retaliation. If the wound of the one on whom the retaliation has been
inflicted becomes worse or he dies, there is nothing held against the
one who has taken retaliation. If the wound of the person on whom the
retaliation has been inflicted heals and the injured party is
paralysed or his injury has healed but he has a scar, defect, or
blemish, the person on whom the retaliation has been inflicted does
not have his hand broken again and further retaliation is not taken
for his injury."

He said, "But there is blood-money from him
according to what he has impaired or maimed of the hand of the injured
party. The bodily injury is also like that."

Malik said,
"When a man intentionally goes to his wife and gouges out her eye or
breaks her hand or cuts off her finger or such like, and does it
intentionally, retaliation is inflicted on him. As for a man who
strikes his wife with a rope or a whip and hits what he did not mean
to hit or does what he did not intend to do, he pays blood-money for
what he has struck according to this principle, and retaliation is not
inflicted on him."

Yahya related to me from Malik that he
had heard that Abu Bakr ibn Muhammd ibn Amr ibn Hazm took retaliation
for the breaking of a leg.


book_author_ar: الإمام مالك بن أنس

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، أَنَّ سَائِبَةً، أَعْتَقَهُ بَعْضُ الْحُجَّاجِ فَقَتَلَ ابْنَ رَجُلٍ مِنْ بَنِي عَائِذٍ فَجَاءَ الْعَائِذِيُّ أَبُو الْمَقْتُولِ إِلَى عُمَرَ بْنِ الْخَطَّابِ يَطْلُبُ دِيَةَ ابْنِهِ فَقَالَ عُمَرُ لاَ دِيَةَ لَهُ . فَقَالَ الْعَائِذِيُّ أَرَأَيْتَ لَوْ قَتَلَهُ ابْنِي فَقَالَ عُمَرُ إِذًا تُخْرِجُونَ دِيَتَهُ فَقَالَ هُوَ إِذًا كَالأَرْقَمِ إِنْ يُتْرَكْ يَلْقَمْ وَإِنْ يُقْتَلْ يَنْقَمْ .

hadith_text_en:
Yahya related to me from Malik from Abu'z-Zinad from Sulayman ibn
Yasar that a slave was set free by one of the people on hajj and his
master had abandoned the right to inherit from him. The ex-slave then
killed a man from the Banu A'idh tribe. An A'idhi, the father of the
slain man came to Umar ibn al-Khattab seeking the blood-money of his
son. Umar said, "He has no blood-money." The A'idhi said, "What would
you think if it had been my son who killed him?" Umar said, "Then you
would pay his blood-money." He said, "He is then like the black and
white Arqam snake. If it is left, it devours and if it is killed, it
takes revenge."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب القسامة

hadith_chapter_name_en: The Oath of Qasama

hadith_text_ar: حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ أَبِي لَيْلَى بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ سَهْلٍ، عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ، أَنَّهُ أَخْبَرَهُ رِجَالٌ، مِنْ كُبَرَاءِ قَوْمِهِ أَنَّ عَبْدَ، اللَّهِ بْنَ سَهْلٍ وَمُحَيِّصَةَ خَرَجَا إِلَى خَيْبَرَ مِنْ جَهْدٍ أَصَابَهُمْ فَأُتِيَ مُحَيِّصَةُ فَأُخْبِرَ أَنَّ عَبْدَ اللَّهِ بْنَ سَهْلٍ قَدْ قُتِلَ وَطُرِحَ فِي فَقِيرِ بِئْرٍ أَوْ عَيْنٍ فَأَتَى يَهُودَ فَقَالَ أَنْتُمْ وَاللَّهِ قَتَلْتُمُوهُ . فَقَالُوا وَاللَّهِ مَا قَتَلْنَاهُ . فَأَقْبَلَ حَتَّى قَدِمَ عَلَى قَوْمِهِ فَذَكَرَ لَهُمْ ذَلِكَ ثُمَّ أَقْبَلَ هُوَ وَأَخُوهُ حُوَيِّصَةُ وَهُوَ أَكْبَرُ مِنْهُ وَعَبْدُ الرَّحْمَنِ فَذَهَبَ مُحَيِّصَةُ لِيَتَكَلَّمَ وَهُوَ الَّذِي كَانَ بِخَيْبَرَ فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم " كَبِّرْ كَبِّرْ " يُرِيدُ السِّنَّ فَتَكَلَّمَ حُوَيِّصَةُ ثُمَّ تَكَلَّمَ مُحَيِّصَةُ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِمَّا أَنْ يَدُوا صَاحِبَكُمْ وَإِمَّا أَنْ يُؤْذِنُوا بِحَرْبٍ " . فَكَتَبَ إِلَيْهِمْ رَسُولُ اللَّهِ صلى الله عليه وسلم فِي ذَلِكَ فَكَتَبُوا إِنَّا وَاللَّهِ مَا قَتَلْنَاهُ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لِحُوَيِّصَةَ وَمُحَيِّصَةَ وَعَبْدِ الرَّحْمَنِ " أَتَحْلِفُونَ وَتَسْتَحِقُّونَ دَمَ صَاحِبِكُمْ " . فَقَالُوا لاَ . قَالَ " أَفَتَحْلِفُ لَكُمْ يَهُودُ " قَالُوا لَيْسُوا بِمُسْلِمِينَ . فَوَدَاهُ رَسُولُ اللَّهِ صلى الله عليه وسلم مِنْ عِنْدِهِ فَبَعَثَ إِلَيْهِمْ بِمِائَةِ نَاقَةٍ حَتَّى أُدْخِلَتْ عَلَيْهِمُ الدَّارَ . قَالَ سَهْلٌ لَقَدْ رَكَضَتْنِي مِنْهَا نَاقَةٌ حَمْرَاءُ .

hadith_text_en:
Yahya related to me from Malik from Abu Layla ibn Abdullah ibn
Abd ar-Rahman ibn Sahl from Sahl ibn Abi Hathma that some of the great
men of his people informed him that Abdullah ibn Sahl and Muhayyisa
went out to Khaybar because extreme poverty had overtaken them.
Muhayyisa returned and said that Abdullah ibn Sahl had been killed and
thrown in a shallow well or spring. The jews came and he said, "By
Allah! You have killed him." They said, "By Allah! We have not killed
him!" Then he made for his people and mentioned that to them. Then he,
his brother Huwayyisa, who was older than him, and Abd ar-Rahman, set
out. Muhayyisa began to speak, as he had been at Khaybar. The
Messenger of Allah, may Allah bless him and grant him peace, said to
him, "The greater first, the greater first," meaning in age. So
Huwayyisa spoke and then Muhayyisa spoke. The Messenger of Allah, may
Allah bless him and grant him peace, said, "Either they pay your
companion's blood-money or we will declare war against them." The
Messenger of Allah, may Allah bless him and grant him peace, wrote
that to them and they wrote, "By Allah, we did not kill him!" The
Messenger of Allah, may Allah bless him and grant him peace, said to
Huwayyisa, Muhayyisa, and Abd ar-Rahman, "Do you swear and claim the
blood of your companion?" They said, "No." He said, "Shall the jews
swear to you?" They said, "But they are not muslims." The Messenger of
Allah, may Allah bless him and grant him peace, gave blood-money from
his own property, and sent them one hundred camels to their house.

Sahl added, "A red camel among them kicked me."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب القسامة

hadith_text_ar: قَالَ يَحْيَى عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ بُشَيْرِ بْنِ يَسَارٍ، أَنَّهُ أَخْبَرَهُ أَنَّ عَبْدَ اللَّهِ بْنَ سَهْلٍ الأَنْصَارِيَّ وَمُحَيِّصَةَ بْنَ مَسْعُودٍ خَرَجَا إِلَى خَيْبَرَ فَتَفَرَّقَا فِي حَوَائِجِهِمَا فَقُتِلَ عَبْدُ اللَّهِ بْنُ سَهْلٍ فَقَدِمَ مُحَيِّصَةُ فَأَتَى هُوَ وَأَخُوهُ حُوَيِّصَةُ وَعَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ إِلَى النَّبِيِّ صلى الله عليه وسلم فَذَهَبَ عَبْدُ الرَّحْمَنِ لِيَتَكَلَّمَ لِمَكَانِهِ مِنْ أَخِيهِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " كَبِّرْ كَبِّرْ " . فَتَكَلَّمَ حُوَيِّصَةُ وَمُحَيِّصَةُ فَذَكَرَا شَأْنَ عَبْدِ اللَّهِ بْنِ سَهْلٍ . فَقَالَ لَهُمْ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَتَحْلِفُونَ خَمْسِينَ يَمِينًا وَتَسْتَحِقُّونَ دَمَ صَاحِبِكُمْ أَوْ قَاتِلِكُمْ " . قَالُوا يَا رَسُولَ اللَّهِ لَمْ نَشْهَدْ وَلَمْ نَحْضُرْ . فَقَالَ لَهُمْ رَسُولُ اللَّهِ صلى الله عليه وسلم " فَتُبْرِئُكُمْ يَهُودُ بِخَمْسِينَ يَمِينًا " . فَقَالُوا يَا رَسُولَ اللَّهِ كَيْفَ نَقْبَلُ أَيْمَانَ قَوْمٍ كُفَّارٍ قَالَ يَحْيَى بْنُ سَعِيدٍ فَزَعَمَ بُشَيْرُ بْنُ يَسَارٍ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم وَدَاهُ مِنْ عِنْدِهِ . قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا وَالَّذِي سَمِعْتُ مِمَّنْ أَرْضَى فِي الْقَسَامَةِ وَالَّذِي اجْتَمَعَتْ عَلَيْهِ الأَئِمَّةُ فِي الْقَدِيمِ وَالْحَدِيثِ أَنْ يَبْدَأَ بِالأَيْمَانِ الْمُدَّعُونَ فِي الْقَسَامَةِ فَيَحْلِفُونَ وَأَنَّ الْقَسَامَةَ لاَ تَجِبُ إِلاَّ بِأَحَدِ أَمْرَيْنِ إِمَّا أَنْ يَقُولَ الْمَقْتُولُ دَمِي عِنْدَ فُلاَنٍ أَوْ يَأْتِيَ وُلاَةُ الدَّمِ بِلَوْثٍ مِنْ بَيِّنَةٍ وَإِنْ لَمْ تَكُنْ قَاطِعَةً عَلَى الَّذِي يُدَّعَى عَلَيْهِ الدَّمُ فَهَذَا يُوجِبُ الْقَسَامَةَ لِلْمُدَّعِينَ الدَّمَ عَلَى مَنِ ادَّعَوْهُ عَلَيْهِ وَلاَ تَجِبُ الْقَسَامَةُ عِنْدَنَا إِلاَّ بِأَحَدِ هَذَيْنِ الْوَجْهَيْنِ . قَالَ مَالِكٌ وَتِلْكَ السُّنَّةُ الَّتِي لاَ اخْتِلاَفَ فِيهَا عِنْدَنَا وَالَّذِي لَمْ يَزَلْ عَلَيْهِ عَمَلُ النَّاسِ أَنَّ الْمُبَدَّئِينَ بِالْقَسَامَةِ أَهْلُ الدَّمِ وَالَّذِينَ يَدَّعُونَهُ فِي الْعَمْدِ وَالْخَطَإِ . قَالَ مَالِكٌ وَقَدْ بَدَّأَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْحَارِثِيِّينَ فِي قَتْلِ صَاحِبِهِمُ الَّذِي قُتِلَ بِخَيْبَرَ . قَالَ مَالِكٌ فَإِنْ حَلَفَ الْمُدَّعُونَ اسْتَحَقُّوا دَمَ صَاحِبِهِمْ وَقَتَلُوا مَنْ حَلَفُوا عَلَيْهِ وَلاَ يُقْتَلُ فِي الْقَسَامَةِ إِلاَّ وَاحِدٌ لاَ يُقْتَلُ فِيهَا اثْنَانِ يَحْلِفُ مِنْ وُلاَةِ الدَّمِ خَمْسُونَ رَجُلاً خَمْسِينَ يَمِينًا فَإِنْ قَلَّ عَدَدُهُمْ أَوْ نَكَلَ بَعْضُهُمْ رُدَّتِ الأَيْمَانُ عَلَيْهِمْ إِلاَّ أَنْ يَنْكُلَ أَحَدٌ مِنْ وُلاَةِ الْمَقْتُولِ وُلاَةِ الدَّمِ الَّذِينَ يَجُوزُ لَهُمُ الْعَفْوُ عَنْهُ فَإِنْ نَكَلَ أَحَدٌ مِنْ أُولَئِكَ فَلاَ سَبِيلَ إِلَى الدَّمِ إِذَا نَكَلَ أَحَدٌ مِنْهُمْ . قَالَ يَحْيَى قَالَ مَالِكٌ وَإِنَّمَا تُرَدُّ الأَيْمَانُ عَلَى مَنْ بَقِيَ مِنْهُمْ إِذَا نَكَلَ أَحَدٌ مِمَّنْ لاَ يَجُوزُ لَهُ عَفْوٌ فَإِنْ نَكَلَ أَحَدٌ مِنْ وُلاَةِ الدَّمِ الَّذِينَ يَجُوزُ لَهُمُ الْعَفْوُ عَنِ الدَّمِ وَإِنْ كَانَ وَاحِدًا فَإِنَّ الأَيْمَانَ لاَ تُرَدُّ عَلَى مَنْ بَقِيَ مِنْ وُلاَةِ الدَّمِ إِذَا نَكَلَ أَحَدٌ مِنْهُمْ عَنِ الأَيْمَانِ وَلَكِنِ الأَيْمَانُ إِذَا كَانَ ذَلِكَ تُرَدُّ عَلَى الْمُدَّعَى عَلَيْهِمْ فَيَحْلِفُ مِنْهُمْ خَمْسُونَ رَجُلاً خَمْسِينَ يَمِينًا فَإِنْ لَمْ يَبْلُغُوا خَمْسِينَ رَجُلاً رُدَّتِ الأَيْمَانُ عَلَى مَنْ حَلَفَ مِنْهُمْ فَإِنْ لَمْ يُوجَدْ أَحَدٌ إِلاَّ الَّذِي ادُّعِيَ عَلَيْهِ حَلَفَ هُوَ خَمْسِينَ يَمِينًا وَبَرِئَ . قَالَ يَحْيَى قَالَ مَالِكٌ وَإِنَّمَا فُرِقَ بَيْنَ الْقَسَامَةِ فِي الدَّمِ وَالأَيْمَانِ فِي الْحُقُوقِ أَنَّ الرَّجُلَ إِذَا دَايَنَ الرَّجُلَ اسْتَثْبَتَ عَلَيْهِ فِي حَقِّهِ وَأَنَّ الرَّجُلَ إِذَا أَرَادَ قَتْلَ الرَّجُلِ لَمْ يَقْتُلْهُ فِي جَمَاعَةٍ مِنَ النَّاسِ وَإِنَّمَا يَلْتَمِسُ الْخَلْوَةَ . قَالَ فَلَوْ لَمْ تَكُنِ الْقَسَامَةُ إِلاَّ فِيمَا تَثْبُتُ فِيهِ الْبَيِّنَةُ وَلَوْ عُمِلَ فِيهَا كَمَا يُعْمَلُ فِي الْحُقُوقِ هَلَكَتِ الدِّمَاءُ وَاجْتَرَأَ النَّاسُ عَلَيْهَا إِذَا عَرَفُوا الْقَضَاءَ فِيهَا وَلَكِنْ إِنَّمَا جُعِلَتِ الْقَسَامَةُ إِلَى وُلاَةِ الْمَقْتُولِ يُبَدَّءُونَ بِهَا فِيهَا لِيَكُفَّ النَّاسُ عَنِ الدَّمِ وَلِيَحْذَرَ الْقَاتِلُ أَنْ يُؤْخَذَ فِي مِثْلِ ذَلِكَ بِقَوْلِ الْمَقْتُولِ . قَالَ يَحْيَى وَقَدْ قَالَ مَالِكٌ فِي الْقَوْمِ يَكُونُ لَهُمُ الْعَدُوُّ يُتَّهَمُونَ بِالدَّمِ فَيَرُدُّ وُلاَةُ الْمَقْتُولِ الأَيْمَانَ عَلَيْهِمْ وَهُمْ نَفَرٌ لَهُمْ عَدَدٌ أَنَّهُ يَحْلِفُ كُلُّ إِنْسَانٍ مِنْهُمْ عَنْ نَفْسِهِ خَمْسِينَ يَمِينًا وَلاَ تُقْطَعُ الأَيْمَانُ عَلَيْهِمْ بِقَدْرِ عَدَدِهِمْ وَلاَ يَبْرَءُونَ دُونَ أَنْ يَحْلِفَ كُلُّ إِنْسَانٍ عَنْ نَفْسِهِ خَمْسِينَ يَمِينًا . قَالَ مَالِكٌ وَهَذَا أَحْسَنُ مَا سَمِعْتُ فِي ذَلِكَ . قَالَ وَالْقَسَامَةُ تَصِيرُ إِلَى عَصَبَةِ الْمَقْتُولِ وَهُمْ وُلاَةُ الدَّمِ الَّذِينَ يَقْسِمُونَ عَلَيْهِ وَالَّذِينَ يُقْتَلُ بِقَسَامَتِهِمْ .

hadith_text_en:
Yahya said from Malik from Yahya ibn Said that Bushayr ibn Yasar
informed him that Abdullah ibn Sahl al-Ansari and Muhayyisa ibn Masud
went out to Khaybar, and they separated on their various businesses
and Abdullah ibn Sahl was killed. Muhayyisa, and his brother Huwayyisa
and Abd ar-Rahman ibn Sahl went to the Prophet, may Allah bless him
and grant him peace, and Abd ar-Rahman began to speak before his
brother. The Messenger of Allah, may Allah bless him and grant him
peace, said, "The older first, the older first.

Therefore
Huwayyisa and then Muhayyisa spoke and mentioned the affair of
Abdullah ibn Sahl. The Messenger of Allah, may Allah bless him and
grant him peace, said to them, "Do you swear with fifty oaths and
claim the blood-money of your companion or the life of the murderer?"
They said, "Messenger of Allah, we did not see it and we were not
present." The Messenger of Allah, may Allah bless him and grant him
peace, said, "Will you acquit the jews for fifty oaths?' They said,
"Messenger of Allah, how can we accept the oaths of a people who are
kafirun?"

Yahya ibn Said said, "Bushayr ibn Yasar claimed
that the Messenger of Allah, may Allah bless him and grant him peace,
paid the blood-money from his own property."

Malik said, "The
generally agreed on way of doing things in our community and that
which I heard from whoever I am content with, concerning the oath of
qasama, and upon which the past and present imams agree, is that those
who claim revenge begin with the oaths and swear. The oath for revenge
is only obligatory in two situations. Either the slain person says,
'My blood is against so-and-so,' or the relatives entitled to the
blood bring a partial proof of it that is not irrefutable against the
one who is the object of the blood-claim. This obliges taking an oath
on the part of those who claim the blood against those who are the
object of the blood-claim. With us, swearing is only obliged in these
two situations."

Malik said, "That is the sunna in which
there is no dispute with us and which is still the behaviour of the
people. The people who claim blood begin the swearings, whether it is
an intentional killing or an accident."

Malik said, "The
Messenger of Allah, may Allah bless him and grant him peace, began
with Banu Harith in the case of the killing of their kinsman murdered
at Khaybar."

Malik said, "If those who make the claim swear,
they deserve the blood of their kinsman and whoever they swear against
is slain. Only one man can be killed in the qasama. Two cannot be
killed in it. Fifty men from the blood-relatives must swear fifty
oaths. If their number is less or some of them draw back, they can
repeat their oaths, unless one of the relatives of the murdered man
who deserves blood and who is permitted to pardon it, draws back. If
one of these draws back, there is no way to revenge."

Yahya
said that Malik said, "The oaths can be made by those of them who
remain if one of them draws back who is not permitted to pardon. If
one of the blood-relatives draws back who is permitted to pardon, even
if he is only one, more oaths can not be made after that by the blood-
relatives. If that occurs, the oaths can be on behalf of the one
against whom the claim is made. So fifty of the men of his people
swear fifty oaths. If there are not fifty men, more oaths can be made
by those of them who already swore. If there is only the defendant, he
swears fifty oaths and is acquitted."

Yahya said that Malik
said, "One distinguishes between swearing for blood and oaths for
one's rights. When a man has a money-claim against another man, he
seeks to verify his due. When a man wants to kill another man, he does
not kill him in the midst of people. He keeps to a place away from
people. Had there only been swearing in cases where there is a clear
proof and had one acted in it as one acts about one's rights (i.e.
needing witnesses), the right of blood retribution would have been
lost and people would have been swift to take advantage of it when
they learned of the decision on it. However, the relatives of the
murdered man were allowed to initiate swearing so that people might
restrain themselves from blood and the murderer might beware lest he
was put into a situation like that (i.e. qasama) by the statement of
the murdered man.' "

Yahya said, "Malik said about a people
of whom a certain number are suspected of murder and the relatives of
the murdered man ask them to take oaths and they are numerous, so they
ask that each man swears fifty oaths on his own behalf. The oaths are
not divided out between them according to their number and they are
not acquitted unless each man among them swears fifty oaths on his own
behalf."

Malik said, "This is the best I have heard about the
matter."

He said, "Swearing goes to the paternal relatives of
the slain. They are the blood-relatives who swear against the killer
and by whose swearing he is killed."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب القسامة

hadith_text_ar: قَالَ يَحْيَى قَالَ مَالِكٌ الأَمْرُ الَّذِي لاَ اخْتِلاَفَ فِيهِ عِنْدَنَا أَنَّهُ لاَ يَحْلِفُ فِي الْقَسَامَةِ فِي الْعَمْدِ أَحَدٌ مِنَ النِّسَاءِ وَإِنْ لَمْ يَكُنْ لِلْمَقْتُولِ وُلاَةٌ إِلاَّ النِّسَاءُ فَلَيْسَ لِلنِّسَاءِ فِي قَتْلِ الْعَمْدِ قَسَامَةٌ وَلاَ عَفْوٌ . قَالَ يَحْيَى قَالَ مَالِكٌ فِي الرَّجُلِ يُقْتَلُ عَمْدًا أَنَّهُ إِذَا قَامَ عَصَبَةُ الْمَقْتُولِ أَوْ مَوَالِيهِ فَقَالُوا نَحْنُ نَحْلِفُ وَنَسْتَحِقُّ دَمَ صَاحِبِنَا . فَذَلِكَ لَهُمْ . قَالَ مَالِكٌ فَإِنْ أَرَادَ النِّسَاءُ أَنْ يَعْفُونَ عَنْهُ فَلَيْسَ ذَلِكَ لَهُنَّ الْعَصَبَةُ وَالْمَوَالِي . أَوْلَى بِذَلِكَ مِنْهُنَّ لأَنَّهُمْ هُمُ الَّذِينَ اسْتَحَقُّوا الدَّمَ وَحَلَفُوا عَلَيْهِ . قَالَ مَالِكٌ وَإِنْ عَفَتِ الْعَصَبَةُ أَوِ الْمَوَالِي بَعْدَ أَنْ يَسْتَحِقُّوا الدَّمَ وَأَبَى النِّسَاءُ وَقُلْنَ لاَ نَدَعُ قَاتِلَ صَاحِبِنَا فَهُنَّ أَحَقُّ وَأَوْلَى بِذَلِكَ لأَنَّ مَنْ أَخَذَ الْقَوَدَ أَحَقُّ مِمَّنْ تَرَكَهُ مِنَ النِّسَاءِ وَالْعَصَبَةِ إِذَا ثَبَتَ الدَّمُ وَوَجَبَ الْقَتْلُ . قَالَ مَالِكٌ لاَ يُقْسِمُ فِي قَتْلِ الْعَمْدِ مِنَ الْمُدَّعِينَ إِلاَّ اثْنَانِ فَصَاعِدًا تُرَدَّدُ الأَيْمَانُ عَلَيْهِمَا حَتَّى يَحْلِفَا خَمْسِينَ يَمِينًا ثُمَّ قَدِ اسْتَحَقَّا الدَّمَ وَذَلِكَ الأَمْرُ عِنْدَنَا . قَالَ مَالِكٌ وَإِذَا ضَرَبَ النَّفَرُ الرَّجُلَ حَتَّى يَمُوتَ تَحْتَ أَيْدِيهِمْ قُتِلُوا بِهِ جَمِيعًا فَإِنْ هُوَ مَاتَ بَعْدَ ضَرْبِهِمْ كَانَتِ الْقَسَامَةُ وَإِذَا كَانَتِ الْقَسَامَةُ لَمْ تَكُنْ إِلاَّ عَلَى رَجُلٍ وَاحِدٍ وَلَمْ يُقْتَلْ غَيْرُهُ وَلَمْ نَعْلَمْ قَسَامَةً كَانَتْ قَطُّ إِلاَّ عَلَى رَجُلٍ وَاحِدٍ .

hadith_text_en:
Yahya said that Malik said, "The way of doing things in our
community about which there is no dispute is that women do not swear
in the swearing for the intentional act. If the murdered man only has
female relatives, the women have no right to swear for blood and no
pardon in murder."

Yahya said that Malik said about a man who
is murdered, "If the paternal relatives of the murdered man or his
mawali say, 'We swear and we demand our companion's blood,' that is
their right."

Malik said, "If the women want to pardon him,
they cannot do that. The paternal relatives and mawali are entitled to
do that more than them because they are the ones who demand blood and
swear for it."

Malik said, "If the paternal relatives or
mawali pardon after they demand blood and the women refuse and say,
'We will not abandon our right against the murderer of our companion,'
the women are more entitled to that because whoever takes retaliation
is more entitled than the one who leaves it among the women and
paternal relatives when the murder is established and killing
obliged."

Malik said, "At least two claimants must swear in
murder. The oaths are repeated by them until they swear fifty oaths,
then they have the right to blood. That is how things are done in our
community."

Malik said, "When people beat a man and he dies
in their hands, they are all slain for him. If he dies after their
beating, there is swearing. If there is swearing, it is only against
one man and only he is slain. We have never known the swearing to be
against more than one man."

Malik spoke about a slave who had
his hand or foot broken and then the break mended . He said, "The one
who injured him is not obliged to pay anything. If that break causes
him loss or scar, the one who injured him must pay according to what
he diminished of the value of the slave."

Malik said, "What
is done in our community about retaliation between slaves is that it
is like retaliation between freemen. The life of the slave-girl for
the life of the slave, and her injury for his injury. When a slave
intentionally kills a slave, the master of the murdered slave has a
choice. If he wishes, he kills him, and if he wishes, he takes the
blood-money. If he takes the blood-money, he takes the value of his
slave. If the owner of the slave who killed wishes to give the value
of the murdered slave, he does it. If he wishes, he surrenders his
slave. If he surrenders him, he is not obliged to do anything other
than that. When the owner of the murdered slave takes the slave who
murdered and is satisifed with him, he must not kill him. All
retaliations between slaves for cutting off of the hand and foot and
such things are dealt with in the same way as in the murder."

Malik said about a muslim slave who injures a jew or christian, "If
the master of the slave wishes to pay blood-money for him according to
the injury, he does it. Or else he surrenders him and he is sold, and
the jew or christian is given the blood-money of the injury or all the
price of the slave if the blood-money is greater than his price. The
jew or christian is not given a muslim slave."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب القسامة

hadith_text_ar: قَالَ يَحْيَى قَالَ مَالِكٌ الْقَسَامَةُ فِي قَتْلِ الْخَطَإِ يُقْسِمُ الَّذِينَ يَدَّعُونَ الدَّمَ وَيَسْتَحِقُّونَهُ بِقَسَامَتِهِمْ يَحْلِفُونَ خَمْسِينَ يَمِينًا تَكُونُ عَلَى قَسْمِ مَوَارِيثِهِمْ مِنَ الدِّيَةِ فَإِنْ كَانَ فِي الأَيْمَانِ كُسُورٌ إِذَا قُسِمَتْ بَيْنَهُمْ نُظِرَ إِلَى الَّذِي يَكُونُ عَلَيْهِ أَكْثَرُ تِلْكَ الأَيْمَانِ إِذَا قُسِمَتْ فَتُجْبَرُ عَلَيْهِ تِلْكَ الْيَمِينُ . قَالَ مَالِكٌ فَإِنْ لَمْ يَكُنْ لِلْمَقْتُولِ وَرَثَةٌ إِلاَّ النِّسَاءُ فَإِنَّهُنَّ يَحْلِفْنَ وَيَأْخُذْنَ الدِّيَةَ فَإِنْ لَمْ يَكُنْ لَهُ وَارِثٌ إِلاَّ رَجُلٌ وَاحِدٌ حَلَفَ خَمْسِينَ يَمِينًا وَأَخَذَ الدِّيَةَ وَإِنَّمَا يَكُونَ ذَلِكَ فِي قَتْلِ الْخَطَإِ وَلاَ يَكُونُ فِي قَتْلِ الْعَمْدِ .

hadith_text_en:
Yahya said that Malik said, "The way of doing things in our
community about Yahya said that Malik said, "The procedure in swearing
in manslaughter is that those who claim blood swear and it becomes due
by their swearing. They swear fifty oaths, and there is blood-money
for them according to the division of their inheritances. If it is not
possible to divide up the oaths which they swear between them evenly,
one looks to the one who has most of those oaths against him, and that
oath is obliged against him."

Malik said, "If the slain man
only has female heirs, they swear and take the blood-money. If he only
has one male heir, he swears fifty oaths and takes the blood-money.
That is only in the accidental killing, not in the intentional one."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب القسامة

hadith_text_ar: قَالَ يَحْيَى قَالَ مَالِكٌ إِذَا قَبِلَ وُلاَةُ الدَّمِ الدِّيَةَ فَهِيَ مَوْرُوثَةٌ عَلَى كِتَابِ اللَّهِ يَرِثُهَا بَنَاتُ الْمَيِّتِ وَأَخَوَاتُهُ وَمَنْ يَرِثُهُ مِنَ النِّسَاءِ فَإِنْ لَمْ يُحْرِزِ النِّسَاءُ مِيرَاثَهُ كَانَ مَا بَقِيَ مِنْ دِيَتِهِ لأَوْلَى النَّاسِ بِمِيرَاثِهِ مَعَ النِّسَاءِ . قَالَ مَالِكٌ إِذَا قَامَ بَعْضُ وَرَثَةِ الْمَقْتُولِ الَّذِي يُقْتَلُ خَطَأً يُرِيدُ أَنْ يَأْخُذَ مِنَ الدِّيَةِ بِقَدْرِ حَقِّهِ مِنْهَا وَأَصْحَابُهُ غَيَبٌ لَمْ يَأْخُذْ ذَلِكَ وَلَمْ يَسْتَحِقَّ مِنَ الدِّيَةِ شَيْئًا قَلَّ وَلاَ كَثُرَ دُونَ أَنْ يَسْتَكْمِلَ الْقَسَامَةَ يَحْلِفُ خَمْسِينَ يَمِينًا فَإِنْ حَلَفَ خَمْسِينَ يَمِينًا اسْتَحَقَّ حِصَّتَهُ مِنَ الدِّيَةِ وَذَلِكَ أَنَّ الدَّمَ لاَ يَثْبُتُ إِلاَّ بِخَمْسِينَ يَمِينًا وَلاَ تَثْبُتُ الدِّيَةُ حَتَّى يَثْبُتَ الدَّمُ فَإِنْ جَاءَ بَعْدَ ذَلِكَ مِنَ الْوَرَثَةِ أَحَدٌ حَلَفَ مِنَ الْخَمْسِينَ يَمِينًا بِقَدْرِ مِيرَاثِهِ وَأَخَذَ حَقَّهُ حَتَّى يَسْتَكْمِلَ الْوَرَثَةُ حُقُوقَهُمْ إِنْ جَاءَ أَخٌ لأُمٍّ فَلَهُ السُّدُسُ وَعَلَيْهِ مِنَ الْخَمْسِينَ يَمِينًا السُّدُسُ فَمَنْ حَلَفَ اسْتَحَقَّ مِنَ الدِّيَةِ وَمَنْ نَكَلَ بَطَلَ حَقُّهُ وَإِنْ كَانَ بَعْضُ الْوَرَثَةِ غَائِبًا أَوْ صَبِيًّا لَمْ يَبْلُغْ حَلَفَ الَّذِينَ حَضَرُوا خَمْسِينَ يَمِينًا فَإِنْ جَاءَ الْغَائِبُ بَعْدَ ذَلِكَ أَوْ بَلَغَ الصَّبِيُّ الْحُلُمَ حَلَفَ كُلٌّ مِنْهُمَا يَحْلِفُونَ عَلَى قَدْرِ حُقُوقِهِمْ مِنَ الدِّيَةِ وَعَلَى قَدْرِ مَوَارِيثِهِمْ مِنْهَا . قَالَ يَحْيَى قَالَ مَالِكٌ وَهَذَا أَحْسَنُ مَا سَمِعْتُ .

hadith_text_en:
Yahya said that Malik said, "When the relatives of the deceased
accept the blood-money then it is inherited according to the Book of
Allah. Daughters of the dead man inherit and so do sisters, and
whichever women would inherit from him ordinarily.

If the
women do not take all his inheritance, then what remains goes to the
agnatic relations who most deserve to inherit from him in conjunction
with the women."

Malik said, "When one of the heirs of a man
killed by mistake attempts to take his due from the blood-money while
his companions are absent, he may not do that, and he has no right to
any of the blood-money, however large or small, unless the qasama has
been completed by him. If he swears fifty oaths then he has the right
to his portion of the blood-money. That is because the blood-money is
not established as due without there being fifty oaths, and the blood-
money is not established as due unless the responsibility for the
blood is established. If any one of the heirs comes after that he
swears a number of the oaths commensurate with his fraction of the
inheritance and takes his right until all the heirs exact their
complete right. If a maternal uncle comes he has one sixth and must
swear one sixth of the fifty oaths. So whoever swears may take his due
from the blood-money and whoever abstains annuls his right. If one of
the heirs is absent or is a child who has not reached puberty, those
who are present swear fifty oaths and if the one who was absent comes
after that or the child reaches puberty, they swear. and they swear
according to their due of the blood-money and according to their
shares of inheritance from it."

Yahya said that Malik said,
"This is the best I have heard on the matter."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب القسامة

hadith_text_ar: قَالَ يَحْيَى قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِي الْعَبِيدِ أَنَّهُ إِذَا أُصِيبَ الْعَبْدُ عَمْدًا أَوْ خَطَأً ثُمَّ جَاءَ سَيِّدُهُ بِشَاهِدٍ حَلَفَ مَعَ شَاهِدِهِ يَمِينًا وَاحِدَةً ثُمَّ كَانَ لَهُ قِيمَةُ عَبْدِهِ وَلَيْسَ فِي الْعَبِيدِ قَسَامَةٌ فِي عَمْدٍ وَلاَ خَطَإٍ وَلَمْ أَسْمَعْ أَحَدًا مِنْ أَهْلِ الْعِلْمِ قَالَ ذَلِكَ . قَالَ مَالِكٌ فَإِنْ قُتِلَ الْعَبْدُ عَمْدًا أَوْ خَطَأً لَمْ يَكُنْ عَلَى سَيِّدِ الْعَبْدِ الْمَقْتُولِ قَسَامَةٌ وَلاَ يَمِينٌ وَلاَ يَسْتَحِقُّ سَيِّدُهُ ذَلِكَ إِلاَّ بِبَيِّنَةٍ عَادِلَةٍ أَوْ بِشَاهِدٍ فَيَحْلِفُ مَعَ شَاهِدِهِ . قَالَ يَحْيَى قَالَ مَالِكٌ وَهَذَا أَحْسَنُ مَا سَمِعْتُ .

hadith_text_en:
Yahya said that Malik said, "What is done in our community about
slaves is that when a slave is struck intentionally or accidentally
and the master brings a witness, he swears with his witness one oath
and then he has the value of the slave. There is no swearing for
revenge in slaves, accidentally or intentionally, and I have not heard
any of the people of knowledge say that there was."

Malik
said, "If a slave is killed intentionally or accidentally, the master
of the slave who is slain has no swearing or oath. The master cannot
demand his right except with a fair proof or a witness if he swears
with one witness."

Yahya said that Malik said, "This is the
best of what I have heard on the matter.''


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الْمَدِينَةِ

hadith_chapter_name_en: Madina

hadith_text_ar:
وَحَدَّثَنِي يَحْيَى بْنُ يَحْيَى، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ الأَنْصَارِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
" اللَّهُمَّ بَارِكْ لَهُمْ فِي مِكْيَالِهِمْ وَبَارِكْ لَهُمْ فِي صَاعِهِمْ وَمُدِّهِمْ " . يَعْنِي أَهْلَ الْمَدِينَةِ .

hadith_text_en:
Yahya ibn Yahya related to me from Ishaq ibn Abdullah ibn Abi
Talha al-Ansari from Anas ibn Malik that the Messenger of Allah, may
Allah bless him and grant him peace, said, "O Allah! Bless them in
their measure, and bless them in their sa and mudd." He meant the
people of Madina.


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الْمَدِينَةِ

hadith_text_ar:
وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ قَالَ كَانَ النَّاسُ إِذَا رَأَوْا أَوَّلَ الثَّمَرِ جَاءُوا بِهِ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَإِذَا أَخَذَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم قَالَ
" اللَّهُمَّ بَارِكْ لَنَا فِي ثَمَرِنَا وَبَارِكْ لَنَا فِي مَدِينَتِنَا وَبَارِكْ لَنَا فِي صَاعِنَا وَبَارِكْ لَنَا فِي مُدِّنَا اللَّهُمَّ إِنَّ إِبْرَاهِيمَ عَبْدُكَ وَخَلِيلُكَ وَنَبِيُّكَ وَإِنِّي عَبْدُكَ وَنَبِيُّكَ وَإِنَّهُ دَعَاكَ لِمَكَّةَ وَإِنِّي أَدْعُوكَ لِلْمَدِينَةِ بِمِثْلِ مَا دَعَاكَ بِهِ لِمَكَّةَ وَمِثْلِهِ مَعَهُ " . ثُمَّ يَدْعُو أَصْغَرَ وَلِيدٍ يَرَاهُ فَيُعْطِيهِ ذَلِكَ الثَّمَرَ .

hadith_text_en:
Yahya related to me from Malik from Suhayl ibn Abi Salih from his
father that Abu Hurayra said, "When people saw the first fruits of the
season, they brought them to the Messenger of Allah, may Allah bless
him and grant him peace. The Messenger of Allah, may Allah bless him
and grant him peace, took them and said, 'O Allah! Bless us in our
fruits. Bless us in our city. Bless us in our sa and bless us in our
mudd. O Allah! Ibrahim is Your slave, Your Khalil and Your Prophet. I
am Your slave and Your Prophet. He prayed to You for Makka. I pray to
You for Madina for the like of what He prayed to You for Makka, and
the like of it with it.' Then he called the smallest child he saw and
gave him the fruits."


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الْمَدِينَةِ

hadith_text_ar:
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ قَطَنِ بْنِ وَهْبِ بْنِ عُمَيْرِ بْنِ الأَجْدَعِ، أَنْ يُحَنَّسَ، مَوْلَى الزُّبَيْرِ بْنِ الْعَوَّامِ أَخْبَرَهُ أَنَّهُ، كَانَ جَالِسًا عِنْدَ عَبْدِ اللَّهِ بْنِ عُمَرَ فِي الْفِتْنَةِ فَأَتَتْهُ مَوْلاَةٌ لَهُ تُسَلِّمُ عَلَيْهِ فَقَالَتْ إِنِّي أَرَدْتُ الْخُرُوجَ يَا أَبَا عَبْدِ الرَّحْمَنِ اشْتَدَّ عَلَيْنَا الزَّمَانُ . فَقَالَ لَهَا عَبْدُ اللَّهِ بْنُ عُمَرَ اقْعُدِي لُكَعُ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ
" لاَ يَصْبِرُ عَلَى لأْوَائِهَا وَشِدَّتِهَا أَحَدٌ إِلاَّ كُنْتُ لَهُ شَفِيعًا أَوْ شَهِيدًا يَوْمَ الْقِيَامَةِ " .

hadith_text_en:
Yahya related to me from Malik from Qatan ibn Wahb ibn Umayr ibn
al-Ajda that Yuhannas, the mawla of az-Zubayr ibn al-Awwam informed
him that he was sitting with Abdullah ibn Umar during the troubles (at
the time of al-Hajaj ibn Yusuf) . A female mawla of his came and
greeted him. She said, "I want to leave, Abu Abd ar-Rahman. The time
is harsh for us." Abdullah ibn Umar said to her, "Sit down, O you with
little knowledge, for I have heard the Messenger of Allah, may Allah
bless him and grant him peace, say, 'No one will be patient in hunger
and hardship in it (Madina) except that I will be a witness or
intercede for him on the Day of Rising.' "


book_author_ar: الإمام مالك بن أنس

hadith_chapter_name_ar: كتاب الْمَدِينَةِ

hadith_text_ar:
وَحَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ أَعْرَابِيًّا، بَايَعَ رَسُولَ اللَّهِ صلى الله عليه وسلم عَلَى الإِسْلاَمِ فَأَصَابَ الأَعْرَابِيَّ وَعْكٌ بِالْمَدِينَةِ فَأَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالَ يَا رَسُولَ اللَّهِ أَقِلْنِي بَيْعَتِي . فَأَبَى رَسُولُ اللَّهِ صلى الله عليه وسلم ثُمَّ جَاءَهُ فَقَالَ أَقِلْنِي بَيْعَتِي . فَأَبَى ثُمَّ جَاءَهُ فَقَالَ أَقِلْنِي بَيْعَتِي . فَأَبَى فَخَرَجَ الأَعْرَابِيُّ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم
" إِنَّمَا الْمَدِينَةُ كَالْكِيرِ تَنْفِي خَبَثَهَا وَيَنْصَعُ طِيبُهَا " .

hadith_text_en:
Yahya related to me from Malik from Muhammad ibn al-Munkadir from
Jabir ibn Abdullah that a Bedouin took an oath of allegiance in Islam
with the Messenger of Allah, may Allah bless him and grant him peace.
A fever befell the Bedouin at Madina. He came to the Messenger of
Allah, and said, "Messenger of Allah, release me from my pledge." The
Messenger of Allah, may Allah bless him and grant him peace, refused.
Then he came to him again and said, "Release me from my pledge." The
Messenger of Allah may Allah bless him and grant him peace, refused.
Then he came again and said, "Release me from my pledge." He refused.
Then he came again and said, "Release me from my pledge." He refused.
The Bedouin left and the Messenger of Allah, may Allah bless him and
grant him peace, said, "Madina is like the blacksmith's furnace. It
removes the impurities and purifies the good."