The law of Diyat mentioned in
the Qur’ān in connection with the directives of Qisās has generated the
following questions in present times:
(1) Has the Sharī‘ah fixed
the amount quantity of Diyat, and in accordance with this, is the Diyat of a
woman half that of a man?
(2) What is the nature of
Diyat? Is it a financial compensation for the loss suffered by the heirs of
the slain or by the wounded person himself, or is it the price of life or a
limb, or something besides these two?
As an answer to the first
question, consider the following verses of the Qur’ān:
وَمَا كَانَ
لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً وَمَنْ قَتَلَ مُؤْمِنًا
خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَى
أَهْلِهِ إِلَّا أَنْ يَصَّدَّقُوا فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ
لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَإِنْ كَانَ مِنْ
قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ
وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ
مُتَتَابِعَيْنِ تَوْبَةً مِنْ اللَّهِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا (٤
:٩٢-٣)
It is unlawful for a believer
to kill a believer except if it happens by accident. And he who kills a
believer accidentally must free one Muslim slave and pay Diyat to the heirs
of the victim except if they forgive him. If the victim be a Muslim
belonging to a people at enmity with you, the freeing of a Muslim slave is
enough. But if the victim belongs to an ally, Diyat shall also be given to
his heirs and a Muslim slave shall also have to be set free. He who does not
have a slave, must fast two consecutive months. This is from Allah a way to
repent from this sin: He is Wise, all-Knowing. (4:92-3)
The actual words of the verse are ‘دية
مسلمة الى اهله’ (diyatun mussalamatun ilā ahlihi: paying Diyat to
his heirs) Their most appropriate grammatical analysis in the opinion of
this writer is to regard them as the inchoative (mubtadā) of a suppressed
enunciative (khabr) ie, ‘فعليه تحرير رقبة مؤمنة و دية
مسلمة’ (fa ‘alayhi tahrīru raqabatin mu’minatin wa diyatun
musallamah: It is incumbent upon him to pay Diyat to his heirs). The word
Diyat in these verses occurs as a common noun, about which we all know that
its meaning is determined by the context in which it is used and by its
linguistic and customary usage. For example, consider the Qur’ānic verse: ‘ان
الله يا مركم ان تذبحوا بقرة’ (Innallāha ya’murukum an tadhbahū
baqarah: Verily, God ordains you to sacrifice a cow).
The word ‘بقرة’ (baqarah: cow) is a common noun.
Therefore, it is absolutely certain that the Jews were directed to sacrifice
an animal whose name in the linguistic and customary usage of the Arabs was
‘بقرة’ (baqarah). If they had sacrificed any cow,
they would have, no doubt, fulfilled this Divine Directive. On the other
hand, let us have a look at the phrase: ‘اقيموا الصلاة’
(aqīmu al-salāh: establish al-salāh). The word ‘الصلاة’
(al-salāh) occurs in this verse as a proper noun. In technical parlance, it
is termed as ‘مجمل مفتقر الى البيان’ (mujmalun
muftaqirun ila’l-bayān: a compact statement which needs an explanation), and
if one is unable to ascertain its connotation from linguistic and customary
usage, it is necessary to turn to the Law Giver for an explanation of the
meaning it implies. However, had it been mentioned in the Qur’ān as a common
noun, the implied meaning would have been evident. We would have clearly
understood that we are being directed to establish something which was
traditionally denoted in pre-Islamic Arabic language by the word ‘صلاة’
(Salāh). In other words, if someone obligates us about something and
mentions the obligated thing as a common noun, it simply means that he has
directed us to obey the ‘معروف’ (ma‘rūf : the
general custom and tradition) in this regard. Also, since a common noun
denotes generality, every meaning associated with it shall be considered as
implied, without any specification, lest something within the context poses
a hindrance. Therefore, in the above verse Diyat means something which in
the general custom and usage is called ‘Diyat’. And the Arabic words ‘دية
مسلمة الى اهله’ (diyatun mussalamatun ilā ahlihi: paying Diyat to his
heirs) simply mean that the family of the murdered person should be given
what the general custom and tradition terms as ‘Diyat’.
In verse 178 of Sūrah Baqarah,
where the directive of Diyat in case of intentional murder has been given,
it has been qualified by the word ‘معروف’ (ma‘rūf:
the general custom):
فَمَنْ
عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ
إِلَيْهِ بِإِحْسَانٍ (١٧٨:٢)
Then for whom there has been
some remission from his brother, [the remission] should be followed
according to the Ma‘rūf and Diyat should be paid with goodness. (2:178)
It is evident from the above mentioned verses of Sūrah
Nisā and Sūrah Baqarah that in case of intentional as well as un-intentional
murder, Diyat should be paid according to the custom and tradition of the
society. In his own period, the Prophet (sws) obeyed this Qur’ānic
injunction by following the prevailing ‘معروف’ (ma‘rūf:
the general custom) of the Arab Society. Whatever has been stated in the
Āhadīth is just an explanation of this ‘معروف’ (ma‘rūf)
during that period. It should be clear that no directive of the Prophet (sws)
obligates Muslims to follow it.
An important question that
needs considerable explanation concerns the actual Arab custom about Diyat.
A study of pre-Islamic Arabic poetry and the recorded account of battles
between various Arab tribes shows that the Diyat of every person whose blood
relation with his tribe was ‘صريح’ (sarīh:
definite), was fixed at ten camels. The Diyat of an ally or a maid was half
of the ‘صريح’ (sarīh) and the Diyat of a woman was
also half that of a man. The author of Aghānī while describing the events of
a battle between the tribes of Aws and Khazraj writes:
وكانت دية
المولى فيهم وهو الحليف خمسًا من الإبل ودية الصريح عشرا
And in their custom, the
Diyat of a ‘مولى’ (mawlā: an ally) was five camels
and that of a ‘صريح’ (sarīh: a person whose blood
relation with some tribe is definite) was fixed at ten camels.
According to Dr. Jawwād ‘Alī:
واما إذا
كان القتيل هجينا فتكون ديته نصف دية الصريح وتكون دية المرأة نصف دية الرجل
If the slain person was a
maid’s son, his Diyat was half that of a sarīh and the Diyat of a woman was
half that of a man.
Some tribes because of their
high social status accepted twice the actual amount of Diyat, while some
paid twice the actual amount as a favour and blessing upon the other tribe.
Dr Jawwād ‘Alī writes:
روى إن
الغطاريف وهم قوم الحارث بن عبد الله بن بكر بن يشكر كانوا يأخذون للمقتول منهم
ديتين ويعطون غيرهم دية واحدة إذا وجبت عليهم وكان لبنى عامر بن بكر بن يشكروهم
من الغطاريف أيضا وقد عرف عامر المذكور بالغطريف ديتان ولسائر قومه دية وورد إن
بنى الأسود بن رزن كانوا يودون في الجاهلية ديتين ديتين
It is said that Ghatārīf or
the people of the tribe Haris Ibn ‘Abdullāh Ibn Bakr Ibn Yashkur used to
accept two Diyats for their slain, and if it became obligatory for them to
pay Diyat, they used to pay a single Diyat. Likewise, for Banī ‘Āmir Ibn
Bakr Ibn Yashkur, whose ancestor ‘Āmir was, in fact, called Ghatrīf, two
Diyats were fixed, while for the rest of the nation it was single.
Similarly, according to most traditions, the tribe of Banī Aswad Ibn Razan
in pre-Islamic times used to pay double Diyat to others.
He goes on to say:
ولم يكن هذا
التحديد عن ضعف وانما هو رغبة منهم في الافضال على ذوى القتيل
This regularity in paying two
Diyats was not because of some weakness but as a favour to the family of the
slain.
The Diyat of kings, called
the Diyatu’l-Mulūk, was fixed at a thousand camels. Qarād Ibn Hansh al-Sāridī
while eulogizing Banī Fazārah says:
ونحن رهنا القوس ثمت فوديت
بألف على ظهرا الفزارى اقرعا
Wa nahnu rahana’l-qawsa
thummut fūdiyat
Bi alfin ‘alā
zahri’l-fazāriyyi aqra‘ā
(And we pledged a bow, and
from the wealth of Fazārīyyi a thousand camels were given as remittance for
this.)
بعشر مئين للملوك سعى بها
ليوفي سيار بن عمرو فاسرعا
Bi‘ashri
mi’īna li’l-mulūki sa‘ā bihā
Liyūfiya
Sayyār ubnu ‘Amrin fa asra‘ā
(Ten hundred camels which is
the Diyat of kings. Sayyār Ibn ‘Amr strove to carry out this promise and
fulfilled the responsibility without delay.)
A few years before the birth
of the Prophet (sws), this custom underwent a drastic change. It is said
that ‘Abdu’l-Muttalib, the grandfather of the Prophet (sws) vowed that if
God would bless him with ten sons, he would slaughter one of them as a
sacrifice. And when God fulfilled his wish, he set out to fulfil his own
pledge. A lot was cast to select which among the ten sons should be
sacrificed. It fell upon ‘Abdullāh. So when ‘Abdu’l-Muttalib was on his way
to sacrifice him, some people stopped him and suggested to sacrifice a camel
instead. It has been indicated before that during that time the quantity of
Diyat was fixed at ten camels. Hence, once again, a lot was cast, this time
in the name of ‘Abdullāh and ten camels. Again, it fell upon ‘Abdullāh and
the process was repeated until the number of camels reached one hundred.
According to the traditions, after this event the quantity of Diyat among
the Arabs, particularly the Quraysh was re-fixed at a hundred camels. In the
words of Ibn Abbās (rta):
كانت الدية
يومئذ عشراً من الإبل وعبد المطلب أول من سن دية النفس مائة من الإبل فجرت في
قريش والعرب مائة من الإبل
During that period, Diyat was
ten camels. It was ‘Abdu’l-Muttalib who first of all fixed it at one hundred
camels. As a result, this quantity was adopted by the Quraysh and the Arabs.
Zuhayr has mentioned the same amount of Diyat in his ‘Mu‘allaqah’.
While eulogizing two Arab chiefs, Haram Ibn Sanān and Hārith Ibn ‘Awf,
because the two had paid three thousand camels as Diyat to stop a war
between ‘Abas and Fazārah, he says:
تعفى الكلوم بالمئين فأصبحت
ينجمها من ليس فيها بمجرم
Tu‘affa’l-kulumu bi’l-mi’īna fa asbahat
Yunajjimuhā
man laysa fīhā bi mujrimī
(By means of hundreds of
camels the wounds shall be healed. So, those who were just innocent began to
pay these camels in small lots.)
It is evident from this
couplet that after this war the Diyat of the slain was paid in installments.
According to Aghānī:
وكانت ثلاثة آلاف بعير في ثلاث سنين
Hence it was three thousand camels which were given
in three years.
In this Mu‘allaqah, Zuhayr
has pointed out that افال (Ifāl: young camels)
were given as Diyat:
فاصبح يحدى فيهم من تلادكم
مغانم شتى من افال مزنم
Fa asbaha yuhda fīhimu min
tilādikum
Maghānimu shattā min ifālin
muzannamī
(From your inherited wealth,
camels of various ages which are Ifāl ie, well bred young camels are sent to
the families of the slain.)
About this specification of ‘افال’
(Ifāl), Zawzanī, a commentator of the Sab‘a Mu‘allaqāt writes:
خص الصغار
لان الديات تعطى من بنات اللبون والحقاق والا جذاع
The poet has particularly
mentioned young camels because only two-year olds, three-year olds and
four-year olds were given as Diyat.
The Diyat of wounds also
existed in Arabia. A study of pre-Islamic Arabic reveals that the words ‘ارش’
(arsh) and ‘نذر’ (nadhr) were used in this meaning
besides others. According to the Lisānu’l-‘Arab:
اصل الارش
الخدش ثم قيل لما يوخذدية لها ارش واهل الحجاز يسمونه النذر
The word ‘ارش’
(arsh) is, in fact, ‘خدش’ (khadsh) ie, bruise or
wound. Then it began to be used for the money which was exacted as Diyat for
wounds. The people of Hijāz used the word ‘نذر’ (nadhr)
for this.
We have mentioned above that
it was this Arabic custom which the Prophet (sws) while obeying the Qur’ān,
enforced during his own time. Consequently, in some Āhadīth it has been
mentioned that the Prophet (sws) continued with the Arabic custom in the
matters of Diyat, which had existed before his own Prophethood. To further
quote Ibn Abbās (rta):
فجرت في
قريش والعرب مائة من الإبل فاقرها رسول الله صلى الله عليه وسلم على ما كانت
عليه
Among the Quraysh and in
Arabia, the quantity of Diyat adopted was one hundred camels. Consequently,
later on the Prophet continued with it.
In another Hadīth, which linguists present in support
of the word ‘معقلة’ (ma‘qulah) and which has also
been reported in slightly different words in the Musnad of Ahmad Ibn Hanbal,
this matter has been stated in the following way:
كتب بين
قريش والأنصار كتاباً فيه : المهاجرون من قريش على رباعتهم يتعاقلون بينهم
معاقلهم الاولى
A treaty between the Ansār
and the Quraysh was documented by the Prophet in which it was written down
that the Muhājirīn of the Quraysh would continue according to their previous
state and the matter of Diyat would be conducted between them as before.
On the contrary, in Yemen (southern Arabia), the custom
was that in various forms of murder and in various types of wounds, the
amount of Diyat was fixed by the ruler. But when Yemen became a part of the
Islamic State during the Prophet’s time, a letter was sent by him to the
chiefs of Yemen in which he fixed the same quantity of Diyat for them which
was enforced in his own territory. Dr Jawwād ‘Alī, while writing about this
Arabic custom, says:
وقد عرفت
الدية عند العرب الجنوبيين كذلك ولم تحدد في القوانين وانما ترك أمر مقدارها
ألي الملك
Diyat was paid according to
the custom in southern Arabia also, but no regular legislation had been done
in this regard; instead, the determination of its amount had been left upon
the discretion of the ruler.
The epistle of the Prophet (sws) which he wrote to the
people of Yemen is reproduced
here:
أَنَّ مَنْ
اعْتَبَطَ مُؤْمِنًا قَتْلًا عَنْ بَيِّنَةٍ فَإِنَّهُ قَوَدٌ إِلَّا أَنْ
يَرْضَى أَوْلِيَاءُ الْمَقْتُولِ وَأَنَّ فِي النَّفْسِ الدِّيَةَ مِائَةً
مِنْ الْإِبِلِ وَفِي الْأَنْفِ إِذَا أُوعِبَ جَدْعُهُ الدِّيَةُ وَفِي
اللِّسَانِ الدِّيَةُ وَفِي الشَّفَتَيْنِ الدِّيَةُ وَفِي الْبَيْضَتَيْنِ
الدِّيَةُ وَفِي الذَّكَرِ الدِّيَةُ وَفِي الصُّلْبِ الدِّيَةُ وَفِي
الْعَيْنَيْنِ الدِّيَةُ وَفِي الرِّجْلِ الْوَاحِدَةِ نِصْفُ الدِّيَة ِ
]وَفِي الْيَدِ نِصْفُ الدِّيَةِ [
وَفِي الْمَأْمُومَةِ ثُلُثُ الدِّيَةِ وَفِي الْجَائِفَةِ ثُلُثُ الدِّيَةِ
وَفِي الْمُنَقِّلَةِ خَمْسَ عَشْرَةَ مِنْ الْإِبِلِ وَفِي كُلِّ أُصْبُعٍ
مِنْ أَصَابِعِ الْيَدِ وَالرِّجْلِ عَشْرٌ مِنْ الْإِبِلِ وَفِي السِّنِّ
خَمْسٌ مِنْ الْإِبِلِ وَفِي الْمُوضِحَةِ خَمْسٌ مِنْ الْإِبِلِ وَأَنَّ
الرَّجُلَ يُقْتَلُ بِالْمَرْأَةِ وَعَلَى أَهْلِ الذَّهَبِ أَلْفُ دِينَارٍ
(نسائى : رقم
٤٥٨٣)
He who wrongfully kills a
Muslim and his crime is legally proven shall be taken revenge from, except
if the heirs of the murdered person agree to accept Diyat. In this case, the
Diyat of life is one hundred camels and that of a nose also when it is
completely cut off. The Diyat of a tongue or lips or testicles or the male
reproductive organ or the back or both eyes is one hundred camels as well.
The Diyat of a single foot [and a hand],
however, is half. A wound which reaches the stomach and one which reaches
the brain shall have one-third Diyat. The Diyat of an injury because of
which a bone is displaced is fifteen camels. For each of the fingers of the
hand and feet, the Diyat is ten camels, for the teeth it is five and for an
injury because of which a bone is exposed, it is five as well. A man shall
be executed in place of a woman and those who can pay Diyat only in the form
of gold, the Diyat is one thousand Dinārs. (Nasā’ī: No. 4853)
After this explanation about the law of Diyat, it
becomes evident that Islam has not prescribed any specific amount for Diyat
nor has it obligated us to discriminate in this matter between a man or a
woman, a slave or a free man and a Muslim or a non-Muslim. The law of Diyat
was in force in Arabia before the advent of Islam. The Qur’ān has directed
us to pay Diyat just according to this law both in case of intentional as
well as un-intentional murder. By this Qur’ānic directive, Diyat, became an
eternal law of the Sharī‘ah for all times and for every society; however its
quantity, nature and other related affairs have been left by the Qur’ān upon
the customs and traditions of a society. The Prophet (sws) and his Rightly
Guided Caliphs (rta) decided all the cases of Diyat according to the customs
and traditions of the Arabian society during their own times. The quantities
of Diyat which are mentioned in our books of Hadīth and Fiqh are in
accordance with this custom and tradition, which itself has its roots in the
social conditions and cultural traditions of the Arabs. However, since then,
the wheel of fortune has revolved through fourteen more centuries and the
tide of time has sped past innumerable crests and falls. Social conditions
and cultural traditions have undergone a drastic change. In present times,
it is not possible to pay Diyat in the form of camels nor is it a very wise
step to fix the amount of Diyat on this basis. The nature of ‘عاقله’
(Āqilah: community/tribe) has completely changed and various forms of
un-intentional murder have come into existence which could never have been
imagined before. We know that the guidance provided by the Qur’ān is for all
times and for every society. Hence, in this regard, it has directed us to
follow the ‘معروف’ (ma‘rūf: the general custom)
which may change with time. As per this Qur’ānic directive, every society is
to obey its custom, and since in our own society no law about Diyat
previously exists, those at the helm of affairs of our state can either
continue with the above mentioned Arab custom or re-legislate in this
regard; whatever they do, if the society accepts this legislation, it will
assume the status of our ‘معروف’ (ma‘rūf: the
general custom). It is obvious that those in authority in any society can
revise and re-structure the laws which are based on the ‘معروف’
(ma‘rūf: the general custom), keeping in view the collective good of the
masses. Ibn ‘Ābidīn, a celebrated Hanifite scholar, writes:
اعلم أن
لمسائل الفقهية أما إن تكون ثابتة بصريح النص وهى الفصل الأول واما إن تكون
ثابتة بضرب اجتهاد ورأي وكثير منها ما يبنيه المجتهد على ماكان في عرف
زمانه بحيث لوكان في زمان العرف الحادث لقال بخلاف ما قاله أولا ولهذا قالوا
في شروط الاجتهاد انه لابد فيه من معرفة عادات الناس فكثير من الأحكام
تختلف باختلاف الزمان لتغير عرف أهله أو لحدوث ضرورة أو فساد أهل الزمان
بحيث لوبقى الحكم على ماكان عليه أولا للزم منه المشقة والضرر بالناس ولخالف
قواعد الشريعة المبنية على التخفيف والتيسير ودفع الضرر والفساد
It should be noted that
juristic issues either stand proven by a categorical injunction which is the
first type, or stand proven by Ijtihād and opinion [which is the second
type]. Most issues of the second category are based by the Mujtahids upon
the customs and traditions of a particular period in such a way that if they
would have been present in this age which has a certain custom and
tradition, they would have given a different opinion. Hence, about the
conditions of Ijtihād, they also state the condition that it is necessary to
have a clear understanding of the habits and common practices of the people
because with the change in times a lot of the directives change. This may be
due to a number of reasons. For example, a change in the general custom,
requirement of a situation or a fear of disorder in the general condition of
the people that if a directive is continued in its original state it might
create difficulties for them or inflict a loss upon them; this would be
against the principles of the Sharī‘ah which are based upon facility,
comfort, and prevention of damage and disorder.
Consider now the second
question: What is the nature of Diyat? In this matter, there are generally
two views. One group of scholars regards it as the monetary value of human
life, while another group considers it to be the monetary compensation of
the financial loss inflicted by the murderer upon the family of the murdered
person.
In the opinion of this
writer, both these views are incorrect. The first one is merely based upon a
misconception. In the pre-Islamic Arab society, cases of murder were usually
settled by ‘ثار’ (Thār: revenge), ‘قصاص’
(Qisās) and Diyat respectively. As is evident from the order, ‘ثار’
(Thār) was the foremost objective of the Arabs. They used to believe that
the soul of the deceased is transformed into a bird which flies away, and
unless revenge is taken, it wanders about in the wilderness crying out ‘اسقونى
اسقونى’ (Isqūnī! Isqūnī: quench my thirst! quench my thirst!). Some
of them believed that only that slain person remains alive in his grave
whose death had been avenged, and if his murder is not avenged, his soul
dies and darkness descends upon his grave. Due to these beliefs, they always
preferred ‘ثار’ (Thār) and accepted ‘قصاص’
(Qisās) only when they could not help it, not to speak of Diyat. Ummi
Shamlah says:
فياشمل شمر و اطلب القوم بالذى
أصبت ولا تقبل قصاصاً ولا عقلاً
Fa yā shamlu shammir
watlubi’l-qawma billadhī
Usibta wa lā taqbal qisāsan
wa lā ‘aqlā.
(Therefore, O Shamlah! rise
and get ready to avenge the harm inflicted upon you by your enemies and
listen! Do not accept Qisās or Diyat at any cost.)
Abbās Ibn Mirdās, while
inciting ‘Āmir, a tribesman of the Khudā‘ah tribe to revenge says:
ولا تطمعن مايعلفونك انهم
أتوك على قرباهم بالمثمل
Wa lā tatma‘an mā
ya‘lifūnaka innahum
Atawka ‘alā qurbāhumu
bi’l-muthammalī
(And don’t even think about
the Diyat they are tempting you with, for, in spite of having a blood
relationship, they have brought a deadly poison for you.)
In this matter, the severity
of their emotions, even after accepting Islam can be seen from the following
verses of Miswar Ibn Ziyādah, when he was offered seven Diyats upon the
murder of his father by the governor of Madīnah, Sa‘īd Ibn al-‘Ās. He says:
أبعد الذي بالنعف نعف كويكب
رهينة رمس ذي تراب وجندل
A ba‘ad
alladhī bi’l-na‘afi na‘afi kuwaykibin
Rahīnati
ramsin dhī turābin wa jandalī
(What! after the person who
was buried at the foot of Mount Kuwaykab in a grave of mud and stone.)
اذكر بالبقيا على من أصابني
وبقياى اني جاهد غير مؤتل
Udhakkaru bi’l-buqyā ‘alā
man asābanī
Wa buqyāya annī jāhidun
ghayru mu’tilī
(I am being advised to show mercy upon a cruel person
who has inflicted me with this grief. The only mercy I can show is to take
revenge at all costs.)
فان لم أنل ثأري من اليوم اوغد
بنى عمنا فالدهر ذومتطول
Fa in lam anal tha’rī
mina’l-yawmi aw ghadin
Banī ‘amminā fa’l-dahru dhū
mutatawwalī
(O you, the sons of my paternal uncle, it does not
matter if, today or tomorrow, I am not able to take revenge, for this world
has a long life.)
فلايد عنى قومي ليوم كريهة
لئن لم اعجل ضربة أو اعجل
Fa lā yad‘unī qawmī liyawmi
karīhatin
la in lam
u‘ajjil darbatan aw u‘ajjalī
(If, without any hesitation,
I do not attack my enemies or become a target of their attack, my nation
should never call me for any battle.)
انختم علينا كلكل الحرب مرة
فنحن منيخوها عليكم بكلكل
Anakhtamu ‘alaynā
kalkala’l-harbi marratan
Fa nahnu manīkhuhā ‘alaykum
bikalkalī
(You have placed the chest of
war upon us; so listen! we have also decided that unless we place it upon
you, we would not remain at ease.)
يقول رجال ما أصيب لهم أب
ولا من أخ اقبل على المال تعقل
Yaqūlu rijālun mā usiba
lahum abun
Wa lā min akhin aqbil
‘ala’l-māli tu‘qalī
(Those people are offering me
Diyat and urging me to accept money, whose fathers and brothers never fell
prey to the sword of a killer.)
Hence, it was a result of
these emotions that they considered the acceptance of Diyat as shameful, and
regarded it to be equivalent to selling the blood of the murdered person.
Rabī‘ah Ibn ‘Ubayd, a poet of the tribe Banī Nasr says:
أذواب انى لم أهبك ولم أقم
للبيع عند تحضر الاجلاب
A’ dhuwābu Inni lam ahabka
wa lam aqum
Li’lbay‘i ‘inda
tahadhdhuri’l-ajlābī
(O Dhuwāb! I have not
forgiven your murder; nor in the midst of business in the market of Ukāz am
I selling your blood (ie, accepting your Diyat).)
However, it is evident that
such emotional utterances have got nothing to do with the actual nature of
Diyat. They can only be regarded as sentimental statements over the loss of
dear ones, and one often comes across such instances in one’s life. People
who have tried to ascertain the nature of Diyat from these utterances can
only be regarded as those who are devoid of any linguistic appreciation.
They probably did not realize that human life or human limbs are priceless.
No mother, father, brother or son, at any rate, can ever be willing to
accept Diyat on the pretext that the monetary worth of the deceased son,
brother or father is what is actually being received. Hence, if this opinion
is accepted, the result, obviously, would be that a society would never
benefit from the expediency upon which the law itself is based. On these
grounds, this opinion, regrettably, stands rejected.
As far as those people are
concerned who regard it to be a monetary compensation of the inflicted
economic loss, they must realize that the basic nature of a thing must exist
in every small or large part it constitutes. Even a cursory look at the law
of Diyat reveals that Diyat is not given solely in cases of murder, but in
case of loss of a human organ or limb like a nose, ear, eye and tooth as
well. It is quite evident that the loss of such limbs does not result in any
economic loss for the affected person or family. After all, if a toe or a
finger, or even a tooth is lost, what financial damage is incurred? Apart
from other reasons, this internal contradiction in the premises of the view,
is enough to prove it a fallacy.
Since both the views about
the nature of Diyat are not correct, what then is the correct view point? To
answer this question, it is necessary to have a recourse to ancient Arabic
traditions for a solution.
We find a lot of instances,
in which the subject of Diyat has been discussed in pre-Islamic Arabic
poetry. Episodes of homicide and murder were so rampant in the ancient Arab
society that the subjects of ‘ثار’ (Thār), ‘قصاص’
(Qisās) and ‘ديت’ (Diyat) were often versified in
their poetical compositions. No doubt, they often used to challenge the
sense of honour of those who accepted Diyat, and provoked them to revenge,
but apart from these sentimental utterances, we find many instances where a
more serious treatment of the topic reveals very clearly their own concepts
about the actual nature of Diyat.
A careful study shows that in
such instances they used the words ‘غرامة’ (gharāmah)
or ‘مغرم’ (maghram) which literally means
‘penalty’. Just as in English, these words imply the exaction of fine from
an offender as a punishment for a crime, the word ‘غرامة’
(gharāmah) denotes this meaning in Arabic. It has been indicated before that
the Arab poets used this word in instances when they talked about the nature
of Diyat. To quote Zuhayr:
ينجمها قوم لقوم غرامة
ولم يهريقوا بينهم مل محجم
Yunajjimuhā qawmun liqawmin
gharāmatan
Wa lam yuharīqu baynahum
mil’a mihjamī
(In small lots those camels
began to be given by one nation to the other, as a fine; though the givers
did not even shed a drop of blood among those who were receiving it.)
This same concept about Diyat
continued to persist in later times as well. Ajīr al-Salūlī, a poet of the
Umayyid period has said:
يسرك مظلوماً ويرضيك ظالمً
ويكفيك ما حملته عند مغرم
Yasurruka mazlūman wa
yurdika zāliman
Wa yakfīka mā hammaltahu
‘inda maghramī
(If you are oppressed he
makes you happy by taking revenge, and if you are the oppressor, he pleases
you by taking your side; and as a result of this oppression, when you are
paying a fine (Diyat), whatever amount you burden him with, he alone pays
it.)
Hence, it is quite evident
from this discussion that Diyat is neither a monetary compensation for an
economic loss nor a monetary worth of human life. By nature, it is ‘غرامة’
(gharāmah) ie, a fine or penalty imposed on the criminal in lieu of ‘قصاص’
(Qisās) in case of intentional murder and, indeed, in all cases of
un-intentional murder.
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