A comparative study of Kafir and Muslim rulings in the chapters of Qisas, Diyat and Inheritance

Number of pages: 65 File Format: word File Code: 32661
Year: 2014 University Degree: Master's degree Category: Law and Jurisprudence
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  • Summary of A comparative study of Kafir and Muslim rulings in the chapters of Qisas, Diyat and Inheritance

    Academic thesis for obtaining a master's degree Field: Jurisprudence and Fundamentals of Islamic Law Major: Law

    Abstract:

    Jurisprudence texts are one of the most important subjects in Islamic literature and have a long history in the body of divine rulings, including the Holy Books and the tradition of Imams. Athar (pbuh) was born, then it grew and developed under the guidance of religious scholars based on intellectual and narrative interpretations to be available to humanity, among others, the path of truth and the seeker of perfection. The current research, if not a completely new topic, is a topic that has either been less discussed or has not been investigated in this way, following the legislation of the rules of retribution, diyat and inheritance from the aspect of reconciliation between infidels and Muslims. rtl;">keywords:

    Principles of jurisprudence, Shia and Sunni scholars, retribution, religion, inheritance.

         Introduction:

    Perfectionism and the desire to reach the utopia, have long been an important concern of the owners of science and thought. It has been human. The knowledge and awareness of the superior patterns and thoughts of the eras gives great help to this field of research, because each of the thinkers and thinkers in certain eras, based on the individual and social encounters of that era, had a better ideal and aspiration for perfectionism, and in this regard, the recognition of patterns and laws, including the divine decrees that originated from the infinite knowledge of God Almighty, is one of the greatest ideals of the thinkers of this field. Therefore, the scholars of Sharia, whose criteria and reasons for the principles of inference are always the verses of the holy books, traditions and hadiths of the Imams of Athar (a.s.), seek to reveal the head of Nazareth with their interpretation and expression.

    However, in the meantime, there are various theories and opinions due to the difference of religion, which is respectable among the scholars of the religions, including the Shiites and the Sunnis, regarding the rulings and principles of the religion of Islam. Paid, there is. Of course, due to the wide range of debatable issues that do not fit within the scope of the present research, an attempt has been made to examine the opinions of these great thinkers and thinkers, which are adapted from the verses and traditions of the Imams of Athar (AS) and narrators, to get acquainted with their expressions and points of view about the rulings of Qisas, Diyat and inheritance, which are always among the issues that mankind faces. 

    In today's customary laws, punishment and fines for committing murder, wounding, and beating, on the one hand, have a general aspect and are aimed at maintaining the order and security of the society, and the governments determine punishments for the punishment of someone who violates the privacy of the society and the rights and safety of others, and with the purpose of punishing the criminal or disciplining him, or teaching others and prevention and deterrence, or all of them, they sentence him to a proportionate punishment according to the law and on the other hand, they compensate for the losses and support the injured and determine a certain amount of money for the treatment and support of the injured family.

    Diya in the Islamic Penal Law, which existed before Islam, has a historical background and was established according to the conditions and rationality of that region and specific legal philosophy. In this sense, the philosophy of its status was not unknown and did not have a transcendental aspect. For this reason, it has been established so that the person who commits a wrongful crime is compensated for the loss caused by the loss of the person, and it is applied as a fine to the criminal to punish the person who commits murder or injury. Of course, its amount and amount are specified in the Prophetic and Ahl al-Bayt (PBUH) narrations with acknowledgment and confirmation from the past, but it is clear that this criminal law was not all that was going on in the Arabian Peninsula and before Islam. Because the criminal laws of Islam arose from the context of the realities and needs of that era, and considered the issues and problems of that region, but it was not like all the laws that were implemented before that. For example, there, the head of the tribe was paid more than other people. An ordinary person from a stronger tribe was more than a weaker tribe.. An ordinary person from a stronger tribe was more than a weaker tribe. A man's dowry was twice as much as a woman's; The dowry of a free person was more than the dowry of a slave; If someone was not able to pay his debt, the servant would demand his work; The family was responsible for handing over the life to the governor and the head of the tribe, and if the criminal ran away and they did not hand him over, their property was seized and confiscated until the handover of the life, but the Qur'an did not accept all of them and signed only one group of these decrees, rejected some others, and kept others silent. For example, regarding retribution, he emphasized the point that if a person skips retribution and wants to take money, the person's money is equal to himself and not more or less, and they are all the same in this payment: "Allah." (Shuri: 40) And again he said in Qisas: "Retribution is written for you in the killing of the free with the free and the slave with the slave and the female with the female". (Al-Baqarah: 178) and he even stated that if retribution is going to take place on a member (whoever wants it), it should be similar to the same member, not otherwise: (Nahl: 126) And in another place he said: "And we are not for a believer to kill a believer except by mistake, and he who kills a believer by mistake will free the wife of a believer." ٍ And the religion of the Muslim people. (Nasa: 92). In another place, emphasizing the fact that this law has a long history in the Mosaic law, he says: "And we wrote for them in it that the soul is the soul, and the eye is the eye, and the nose is the nose, and "Permission is with permission and the sun is with the sun" (Maidah: 45). Therefore, the Jahili rule rejects the mentioned rule (if a tribe is stronger, then its payment is more) and says: "Al-Nafs with Nafs" and no more. But when these laws were compiled in jurisprudence, there were differences between what the Qur'an approved and signed in its general form, and what was stated in the criminal rulings based on Islamic traditions. What can be considered natural, on the other hand, can be considered the allocation of rulings by the Sunnah forever, as the famous among the jurists have gone towards it; And it can be interpreted in terms of determining the details and appropriateness of that era, and the same relationship between the customs and the customs in the rulings is considered that the customs are permanent and the customs can be changed, and naturally it should be taken into account of its historicity, as there are many examples of this problem in the Fiqh books of the Fariqs and it is reflected in some other rulings (such as stoning) of these discussions. Karim and Fahm started the issue. There is no doubt that the important and main basis of this ruling is only in the Holy Qur'an, this honorable verse:

    And we do not want a believer to kill a believer except by mistake, and whoever kills a believer by mistake. So free the neck of the believer and the deity of the Muslim to his people, unless they are righteous, for if they are from a nation that is an enemy to you and he is A believer, so free the neck of a believer, and if there is a people among you, and between them there is a covenant of ransom, a Muslim, to God and Tahrir raqabah ٍ mu'minah ٍ فَمَنْ لَمْ يَجِدِ فَسَيَّمِ سَهرِنِ مُتَابَّيَِيِيِين توبَِّّ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ٍ (Nasa: 92). No believer should kill another believer except by mistake. And whoever kills a believer by mistake, he must free a servant of the believer and surrender his blood to his family, unless they forgive the blood. And if the victim is a believer and from a nation that is your enemy, then only free a believing slave, and if he is from a nation that made a pact with you, then the blood price should be paid to his family, and he should free a believing slave, and whoever does not find a slave should fast for two months in a row for repentance, and God is All-Knowing and Wise.
  • Contents & References of A comparative study of Kafir and Muslim rulings in the chapters of Qisas, Diyat and Inheritance

    List:

    Abstract ..1

    Introduction ..2

    Chapter One: General Research

    Statement of the problem ..6

    Background of the subject ..6

    Necessity of goals and importance of the subject .7

    Research questions ..7

    Research hypothesis ..7

    Method Research..7

    Chapter Two: Definitions and Terms and General Discussions

              1-2 Part One: Definition of Infidel. 9

    2-1-1 Speech One: Infidel in Word and Idiom.9

    2-2 Part Two: Definition of Muslim.11

    2-2-1 Second Speech: Muslim in Word and Idiom.11

    3-2 Part Three: Definition Retribution.11

    2-3-1 The first discourse: Retribution in words and terms.11

    2-3-2 The second discourse: History of retribution.13

    2-3-3 Customary discourse: Retribution from the perspective of religions.14

    2-3-3-1 Jewish law.14

    2-3-3-2 The law of Christ.14

    2-3-3-3 The Arab Sharia of Jahilit. 15

    3-4 Part Four: The Importance of Retribution. 15

    3-5 Part Five: Causes of Retribution. 16

    2-5-1 First Speech: Causes of Retribution for Killing Self.17

    2-5-2 Second Speech: Conditions of Retribution for Self.17

    2-5-2-1 Equality In freedom and slavery. 17

    2-5-2-2 Equality in religion. 18

    2-5-2-3 Absence of father and son relationship. 18

    2-5-2-4 Equality in reason. 19

    2-5-2-5 Maturity.

    2-5-3 The third speech: Ways of proving self-retribution.20

    2-5-3-1 Confession..20

    2-5-3-2 Witness..20

    2-3-3-3 Qassama..21

    2-4-4 Fourth speech: Cause of retribution for limb disability.21

    2-5-5 Fifth speech: Quality Implementation of retribution for limb defects. 22

    2-5-5-1 Retribution of ears. 22

    2-5-5-2 Retribution of eyes. 23

    2-5-5-3 Retribution of nose. 23

    2-5-5-4 Retribution of tongue and lips. 23

    2-5-5-5 Retribution of teeth. 23

    2-6 Part six: Definition of diat. 23 2-6-1 The first speech: Diah in words and terms. 23 2-6-2 The second speech: types and types of diat. 25 2-6-2-1 Diah of intentional murder. 25 2-6-2-2 Diah of quasi-intentional murder. Pure. 26

    2-6-3 The third speech: the measure of diat. 27

    2-6-3-1 Dih hair..27

    2-6-3-2 Dih eye. 28

    2-6-3-3 Dih ear. 28

    2-6-3-4 Dih nose. 28

    2-6-3-5 Dih Lip. 28

    2-6-3-6 Tongue. 29

    2-6-3-7 Tooth. 29

    2-6-3-8 Jaw. 29

    2-6-3-9 Neck. 29

    2-6-3-10 Hand. 30

    2-6-3-11 Fingers 30. 2-6-3-12 Breast 30. 2-6-3-13 Croup 31. 2-6-3-14 Foot 31. 2-6-3-15 Bone 31. 2-7 Part Seven: Definition of Inheritance 32.

    2-7-1 First speech: Inheritance in words and terms.32

    2-7-2 Second speech: Difference between inheritance and estate.32

    2-7-3 Third speech: Difference between inheritance and will.33

    2-7-4 Fourth speech: History of inheritance in different nations.33

    2-7-4-1 Ancient Rome.34

    2-7-4-2 Babylon..34

    2-7-4-3 Ancient Iran.35

    2-7-4-4 China and Japan.35

    2-7-4-5 India..36

    2-7-4-6 Jahilit Arabs.36

    Chapter Three: Analysis

    3-1 Part One: Analyzing Muslim and Kafir rules from the point of retribution. 38

    3-1-1 First speech: Imami jurisprudence.38

    3-1-2 Second speech: Evidences of Imami jurisprudence documents. Ijmaa..41

    3-1-3 The third discussion: Sunni jurisprudence.42

    3-1-4 The fourth discussion: Evidence and documentation of Sunni jurisprudence.43

    3-2 The second part: The nature of Muslim and non-Muslim diah.43

    3-2-1 The first discussion: The criteria for the difference between Muslim and non-Muslim diah.44

    3-2-2 The second discourse: Christian, Jewish, and Zoroastrian religions from the perspective of Shia and Sunni scholars. 44

    3-2-3 The third discourse: The generalities of non-Muslim dowry.

    3-2-3-3 The third point of view: The equality of Muslim and non-Muslim dowry. 47

    3-3 The third part: Limitations of inheritance. 47

    3-3-1 First speech: Prohibiting the inheritance of an infidel from a Muslim. 48

    3-3-2 The second speech: Reasons for prohibiting the inheritance of an infidel from a Muslim. 48

    3-3-2-1 Quran ..48

    3-3-2-2 Hadiths ..50

    3-3-2-3 Consensus ..52

    3-3-3 The third speech: Shia opinions about not prohibiting Muslim inheritance from the infidel. 52

    3-3-4 The fourth speech: Sunni opinions on52

    3-3-4 The fourth discourse: Sunni opinions regarding the inheritance of a Muslim from an infidel and vice versa. 54

    3-3-5 The fifth discourse: The conditions for the inheritance of infidels from each other. 55

    3-3-5-1 The evidence of an apostate inheriting from the original infidel. 56

    3-3-6 Sixth discourse: The inheritance of an infidel 56

    3-3-7 The Seventh Discourse: Repentance of the infidel and the desire to Islam. 58

    3-3-8 The Eighth Discourse: Classification of the types of heirs and infidel inheritance.

    3-3-8-3: The heirs of a Muslim husband and wife and infidel children. 60

    3-3-9 Ninth speech: The principles and obstacles of Muslim and infidel inheritance. 60

    3-3-10 Tenth speech: The principles of the consensus of jurists regarding Muslim and infidel inheritance. 63

    3-3-11 Eleventh speech: The necessity of the rule of Muslim and infidel inheritance 65. Chapter Four: Conclusions and Suggestions 4-1 Conclusion 76 4-2 Suggestions 77 Sources and References 78 English Summary Source: Holy Quran Ibn Idris Hali, Muhammad Bin Ahmad, 1410, Al-Saraer Published in the Al-Inaaba Al-Faqhiyyah series, Qom, Jamia Modaresin Publication.

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A comparative study of Kafir and Muslim rulings in the chapters of Qisas, Diyat and Inheritance