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﴿ بَلۡ مَتَّعۡنَا هَٰٓؤُلَآءِ وَءَابَآءَهُمۡ حَتَّىٰ طَالَ عَلَيۡهِمُ ٱلۡعُمُرُۗ أَفَلَا يَرَوۡنَ أَنَّا نَأۡتِي ٱلۡأَرۡضَ نَنقُصُهَا مِنۡ أَطۡرَافِهَآۚ أَفَهُمُ ٱلۡغَٰلِبُونَ ﴾

سورة الأنبياء

44. Nay, We gave the luxuries of this life to these men and their fathers until the period grew long for them. See they not that We gradually reduce the land (in their control) from its outlying borders? Is it then they who will overcome?[2]

﴿ إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَاجَرُواْ وَجَٰهَدُواْ فِي سَبِيلِ ٱللَّهِ أُوْلَٰٓئِكَ يَرۡجُونَ رَحۡمَتَ ٱللَّهِۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ﴾

سورة البقرة

218. Verily, those who have believed, and those who have emigrated (for Allâh’s Religion) and have striven hard in the Way of Allâh, all these hope for Allâh’s Mercy. And Allâh is Oft-Forgiving, Most-Merciful.

﴿ أَلَمۡ نَجۡعَلِ ٱلۡأَرۡضَ مِهَٰدٗا ﴾

سورة النبأ

Have We not made the earth a resting place?

﴿ فِي رَقّٖ مَّنشُورٖ ﴾

سورة الطور

In parchment spread open

﴿ ثُمَّ بَدَّلۡنَا مَكَانَ ٱلسَّيِّئَةِ ٱلۡحَسَنَةَ حَتَّىٰ عَفَواْ وَّقَالُواْ قَدۡ مَسَّ ءَابَآءَنَا ٱلضَّرَّآءُ وَٱلسَّرَّآءُ فَأَخَذۡنَٰهُم بَغۡتَةٗ وَهُمۡ لَا يَشۡعُرُونَ ﴾

سورة الأعراف

95. Then We changed the evil for the good, until they increased in number and in wealth, and said: "Our fathers were touched with evil (loss of health and calamities) and with good (prosperity)." So We seized them all of a sudden while they were unaware.

﴿ إِذۡ قَالَتِ ٱمۡرَأَتُ عِمۡرَٰنَ رَبِّ إِنِّي نَذَرۡتُ لَكَ مَا فِي بَطۡنِي مُحَرَّرٗا فَتَقَبَّلۡ مِنِّيٓۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُ ﴾

سورة آل عمران

35. (Remember) when the wife of ‘Imrân said: "O my Lord! I have vowed to You what (the child that) is in my womb to be dedicated for Your services (free from all worldly work; to serve Your Place of worship), so accept this from me. Verily, You are the All-Hearer, the All-Knowing."

﴿ وَٱصۡبِرۡ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ ﴾

سورة هود

And be patient, for indeed, Allāh does not allow to be lost the reward of those who do good.

﴿ سَلَٰمٌ عَلَىٰ مُوسَىٰ وَهَٰرُونَ ﴾

سورة الصافات

120. "Salâm (peace) be upon Mûsa (Moses) and Hârûn (Aaron)!"

﴿ وَقَالَ ٱلرَّسُولُ يَٰرَبِّ إِنَّ قَوۡمِي ٱتَّخَذُواْ هَٰذَا ٱلۡقُرۡءَانَ مَهۡجُورٗا ﴾

سورة الفرقان

And the Messenger has said, "O my Lord, indeed my people have taken this Qur’ān as [a thing] abandoned."[1022]

﴿ إِلَىٰ يَوۡمِ ٱلۡوَقۡتِ ٱلۡمَعۡلُومِ ﴾

سورة الحجر

38. "Till the Day of the time appointed."

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‘Imrān ibn Husayn (may Allah be pleased with him) reported: A man bit another man's hand, so the latter pulled his hand out of his mouth by force, causing two of the former's incisors to fall out. They referred their dispute to the Prophet (may Allah's peace and blessings be upon him), who said: "One of you bites his brother like a male camel does! There is no blood money for you."

Narrated by Bukhari & Muslim

A man attacked another man and bit his hand. The one who was bitten pulled his hand by force from the other man's mouth, causing his two incisors to fall out. They submitted their case to the Prophet (may Allah's peace and blessings be upon him). The one who bit the man's hand was claiming blood money for his two teeth that fell out, whereas the other man defended himself saying that he only wanted to save his hand from the other man's teeth. The Prophet (may Allah's peace and blessings be upon him) refuted the claim of the former and expressed his discontent at what he had done, likening that to the attitude of fierce animals. He said: "One of you bites his brother like a male camel does! There is no blood money for you." Because the one who starts is the aggressor.

Qays ibn ‘Abbād reported: Al-Ashtar and I went to ‘Ali (may Allah be pleased with him) and said to him: "Has the Messenger of Allah (may Allah's peace and blessings be upon him) given you anything exclusive that he did not give to the people in general?" He said: "No, except what is in this document of mine." Mūsaddad said: "He then took out a document." Ahmad said: "A document from the sheath of his sword." It stipulated that "the lives of all Muslims are equal; they are one hand against the others. The covenant (given by even the) lowliest of them must be respected. Behold, a Muslim must not be killed for a disbeliever, nor must one who has been given a covenant be killed while his covenant is still in force. If anyone introduces an evil, he will be responsible for it. Whoever introduces an evil deed or shelters a perpetrator incurs the curse of Allah, His Angels, and all the people."

An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad

This Hadīth indicates that some of the Tābi‘īn asked ‘Ali (may Allah be pleased with him) a question similar to that asked by Abu Juhayfah (may Allah be pleased with him) on another occasion. He asked if the Messenger of Allah (may Allah's peace and blessings be upon him) had given ‘Ali any exclusive knowledge different from the Qur’an? ‘Ali (may Allah be pleased with him) answered in the negative, affirming that he had nothing but a sheet on which were some rulings which ‘Ali had written from the Messenger of Allah (may Allah's peace and blessings be upon him). These included the ruling that the lives of all Muslims are equal, such that a Muslim would be killed for killing any Muslim. However, a Muslim would not be killed for killing a disbeliever, for a disbeliever is not equal to a Muslim in the inviolability of their blood. Also, the covenant of any Muslim is to be respected, whether it is given by a junior or a senior person, by a man or a woman. So if a Muslim gives a covenant of protection to someone, even if the person who is to be protected is a disbeliever, the covenant must be honored. It is not permissible to kill anyone who enters the lands of Islam under a covenant, for his life has been protected by virtue of this covenant. Anyone who does an evil deed or hides or shelters the perpetrator incurs the curse of Allah, the Angels, and all people. This means that he shall be dismissed from the mercy of Allah, the Exalted.

‘Imrān ibn Husayn narrated that a slave belonging to some poor people cut off the ear of another slave belonging to some rich people, so the owners of the perpetrator came to the Prophet (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, we are poor." The Prophet (may Allah's peace and blessings be upon him) did not stipulate any compensation to be paid by the perpetrator.

An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad

The Hadīth relates that a slave or a small boy belonging to some poor people cut off the ear of his peer who belonged to rich people. The owners of the former went to the Prophet (may Allah's peace and blessings be upon him) and informed him of the fact that they were poor. The Prophet (may Allah's peace and blessings be upon him) did not stipulate any compensation for the owners of the victim. The reason for that was that the offender was young, and his action did not necessitate punishment. Some scholars stated that legal retribution was not carried out in this case because the offender was young. However, the blood money due on crimes less than murder still had to be paid by his male paternal relatives, who were poor. Therefore, the Prophet (may Allah's peace and blessings be upon him) absolved them from paying the indemnity. Moreover, an intentional crime by a young boy takes the ruling of crimes committed by mistake according to the consensus of the scholars. Therefore, blood money was not due on his male paternal relatives because they were poor; meanwhile, blood money is due on the male paternal relatives who are rich. The Prophet (may Allah's peace and blessings be upon him) probably paid the blood money from the public treasury.

‘Amr ibn Shu‘ayb reported from his father from his grandfather: The Messenger of Allah (may Allah's peace and blessings be upon him) judged a man who stabbed another man with a horn in his leg. The stabbed one said: "O Messenger of Allah, allow me retaliation." The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not be hasty (but wait) until your wound heals." The man insisted that he wanted retaliation. Therefore, the Messenger of Allah (may Allah's peace and blessings be upon him) allowed him. Later, the one who insisted on retaliation became lame and the one against whom retaliation was brought recovered. The one who was allowed retaliation came to the Messenger of Allah and said: "I became lame and my companion recovered!" So, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Did I not order you not to seek retaliation until your wound heals? However, you disobeyed me. May Allah keep you away (from recovery) and may your wound deserve no (blood money in) compensation." Then the Messenger of Allah (may Allah's peace and blessings be upon him) commanded anyone who is wounded not to seek retaliation until his wound heals. When his wound heals, he can seek retaliation. That was after the incident of that man who became lame.

Narrated by Ahmad

This Hadīth tells the story of a man who hit another man with a horn from the skull of an animal. The victim asked the Prophet (may Allah's peace and blessings be upon him) to bring retaliation against the attacker. However, the Prophet (may Allah's peace and blessings be upon him) asked him to wait until his wound would heal, for it was unknown whether the wound would heal or the entire body would get affected, leading to death. However, the man insisted on retaliation. So the Prophet (may Allah's peace and blessings be upon him) allowed retaliation against the attacker, who later on recovered, whereas the victim became lame. The victim complained about that to the Prophet (may Allah's peace and blessings be upon him) who, therefore, told him that he was hasty and did not agree to delay the procedure, and so lost his right to the blood money. He prayed against him to discipline him for his hastiness and non-compliance with his order. Then, the Prophet (may Allah's peace and blessings be upon him) commanded that retaliation should be delayed until wounds heal.

‘Abdullāh ibn Abbās (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: ''Whoever is killed in ambiguous circumstances, or when people are throwing stones, or by a whip, his blood money is the blood money of unpremeditated killing. Whoever is killed intentionally, retaliation becomes due. If anyone tries to prevent it, upon him is the curse of Allah, the angels, and all people.”

Narrated by Ibn Majah - An-Nasaa’i - Narrated by Abu Daoud

This Hadīth shows that anyone who is killed among people who were throwing objects at each other, or killed in ambiguous circumstances due to crowd or the like, and the killer is unknown, then the blood money will be like that of accidental murder, to be reimbursed by the Muslim treasury. However, in case of intentional killing, legal retribution is due. Anyone who prevents the guardians of the killed person from taking retribution, after having demanded it, has exposed himself to divine curse. Allah will not accept his repentance, religious duties, or voluntary good deeds, due to the gravity of his crime.

Ibn ‘Umar (may Allah be pleased with him) reported that a boy was murdered, so ‘Umar said: "If all the people of Sanaa took part in murder I would kill them all."

Narrated by Bukhari

During the time of ‘Umar (may Allah be pleased with him) a group of five or seven people killed a boy inadvertently. ‘Umar (may Allah be pleased with him) ordered that they should all be killed. He did so, confirming the obligation of killing a group of people if they have collaborated in the killing of one person. He said that if all the people of Sanaa had killed one person, he would order them all to be killed. The Companions and jurists have agreed on this ruling, in order that refraining from effectuating retribution would not lead to more collaboration in blood-shedding. ‘Umar (may Allah be pleased with him) mentioned Sanaa in particular, either because the boy’s killers were from there or because the Arabs used to mention the name of Sanaa when referring to huge numbers of inhabitants.

Ibn ‘Abbās (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "This and that are equal; meaning the pinky finger and the thumb."

Narrated by Bukhari

There are ten fingers in the two hands. If a finger is cut off, the perpetrator must pay one tenth of the blood money given for a camel. There is no difference between any of the fingers. The pinky finger, which is the smallest finger, located at the external point of the palm, and the thumb, which is a big finger that is mainly used in holing stuff, striking, and other purposes, are equal in regards to blood money. If all the fingers of the two hands are cut off or damaged, the perpetrator has to pay the complete amount of blood money. The two feet are the same as the hands. As for the fingers, although they are obviously different and each of them has a job which could not be done by the other, all of them are equal with regard to blood money. Indeed Allah is All-Knowing and All-Aware.

‘Abdullāh ibn ‘Amr (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: ''The blood money of a Mu‘āhad (someone who lives in non-Muslim lands and is committed to a peace treaty with Muslims) is half the blood money of a free Muslim.''

Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad

The Prophet (may Allah's peace and blessings be upon him) said that the blood money of a Jew or Christian is half the blood money of a free Muslim person. This applies to a Dhimmi, i.e. a non-Muslim who is given a promise of protection to live in Muslim lands in return for paying a tribute and abiding by the rules of Islam; a Mu‘āhad; or a Musta'man, i.e. a disbeliever who enters the lands of Muslims under a pact of protection for trade or other purposes. All three categories are entitled to blood money because they share the status of having their blood protected. Their wounds are also to be compensated according to their blood money, just as the wounds of Muslims are compensated according to their blood money, since wounds are relevant to killing. The blood money of a non-Muslim man is fifty camels and of a non-Muslim woman is twenty five, for the blood money of women is half that of men. No blood money or legal retribution applies in the case of a belligerent non-Muslim who is at war with Muslims.

‘Abdullāh ibn ‘Amr (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: ''The blood money of the semi-intentional killing is as aggravated as that of intentional killing, but the perpetrator is not to be killed. This happens when the devil stirs enmity between people, causing them to shed blood but not due to grudge or carrying weapons in fighting.''

Narrated by Abu Daoud - Narrated by Ahmad

This Hadīth shows that the blood money for the semi-intentional killing – which results from hitting with something that generally does not kill such as a stick – is as binding as the blood money for intentional killing. Its amount is one hundred camels; thirty of which should have completed four years of age and started the fifth, thirty should have completed three years of age and started the fourth, and forty should be pregnant she-camels. Mostly, semi-intentional killing is not caused by animosity or the carrying of weapons. Rather, the devil might whisper to people to attack each other because of joking or playing. So, they engage in fighting, leading to unintentional killing and thus blood is shed and payment of blood money becomes obligatory.

Abu Rimthah reported: I went to the Prophet (may Allah's peace and blessings be upon him) with my father. The Messenger of Allah (may Allah's peace and blessings be upon him) then asked my father: "Is this your son?" He replied: "Yes, by the Lord of the Ka‘bah." He again said: "Is it true?" He said: "I bear witness to it." The Messenger of Allah (may Allah's peace and blessings be upon him) then smiled due to my resemblance with my father and because my father took an oath that I was his son. He then said: "Indeed, He will not bear your faults (sins), and you will not bear his." The Messenger of Allah (may Allah's peace and blessings be upon him) recited the verse: {And no bearer of burdens will bear the burden of another.} [Sūrat al-An‘ām: 164]

An-Nasaa’i