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Draft:Blood Money for Women

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Blood Money for Women (diyih-yi zan) is the property paid to a woman or her heirs in exchange for bodily harm inflicted upon her. The majority of Muslim jurists, as well as the Islamic Penal Code, consider the blood money of a woman to be equal to that of a man up to one-third of the amount of the full blood money, after which it is set at half of a man's blood money; however, a number of Shi'a jurists have considered the blood money of women and men to be equal.

Jurists do not attribute the reason for this inequality to a difference in the material value of women and men, but rather to economic rather than human differences. Some also believe that the fact that a woman's blood money is half that of a man is compensated in other rulings, such as her maintenance (takafful) by the man.

Conceptology

Main article: Blood Money

Blood money for a woman is property paid to her or her heirs in return for harm inflicted upon her.[citation needed] Like the blood money for life, it is property considered a substitute for human life and is paid by the perpetrator (jānī) to the victim (majnī ʿalayh).[1]

In jurisprudence, blood money for women has been examined and ruled upon in two ways:[2]

  • Blood money for the soul (the human body): which is the amount of the full blood money for a woman and a man. [3] Shi'a jurists have considered the blood money for a crime against a Muslim woman to be half that of a man.[4] According to al-Shaykh al-Mufid, if a woman is killed by a man, in cases where it leads to blood money, the murderer must pay half the blood money.[5] It is stated that even before Islam, among Arab tribes, a woman's blood money was half that of a man.[6] Furthermore, jurists of the fifteenth century AH,[7] such as Imam Khomeini and[8] Sayyid Abu l-Qasim Khoei,[9] hold the same view. Jurists of other Islamic schools of thought have issued fatwas on a woman's blood money being half, similar to Shi'a jurists,[10] and according to al-Shaykh al-Tusi, all jurists except for Ibn 'Aliyya and al-Asamm[11] are in consensus on this opinion.[12] However, Yousef Saanei[13] and Mohammad Ebrahim Jannati[14] have considered the blood money of women and men to be equal. Additionally, it has been attributed to Muqaddas al-Ardabili that he also advocated for the equality of blood money for women and men.[15]
  • Blood money for a limb (a part of the human body).[16] In cases where the amount of a woman's blood money has not reached one-third of the full blood money, according to Shi'a jurists, the blood money for women and men is equal.[17] However, Maliki and Hanbali jurists have not accepted the equality of blood money for women and men up to one-third of a man's blood money.[18]

View of Woman's Blood Money being Half that of a Man

Proponents of a woman's blood money being half that of a man and proponents of the equality of blood money have cited reasons for their ruling.

Qur'anic Verses: It is said that "and the female for the female" in Qur'an 2:178 indicates a difference in blood money between women and men, and it is claimed that this verse abrogates Qur'an 5:45 ("life for life"). Verse 45 of Sura al-Ma'ida intends to state the ruling of the Torah, while verse 178 of Sura al-Baqara is a Qur'anic ruling.[19]

Narrations: Reference is made to numerous narrations such as the hadith of Abd Allah b. Muskan from Imam al-Sadiq (a) and the Sahih of Halabi[20] which explicitly state that a woman's blood money is half that of a man.[21] Some consider these narrations authentic, reliable, consecutive, or widely transmitted.[22] Furthermore, reference has been made to narrations on retaliation.[23]

Consensus of Jurists: Consensus (ijma') is another reason that jurists have used as a basis for a woman's blood money being half that of a man.[24] It has been critiqued that consensus is only cited among the Sunni and holds no place among Shi'a legal theorists.[25] Saanei believes this consensus is supported by evidence (madrakī) and is rejected due to a lack of validity.[26]

View of Equality of Blood Money for Women and Men

Qur'anic Verses: Some jurists, citing verse 92 of Sura al-Nisa'Template:Note believe that the word "man" (whoever/man) in the verse refers to both men and women,[27] hence this verse serves as evidence for the equality of blood money for all humans.[28]

Narrations: Some[29] cite narrations in which the Prophet (s) set the blood money for a human at one hundred camels without mentioning gender.[30] Also, Yousef Saanei, one of the Shi'a Maraji', while examining the narrations mentioned regarding a woman's blood money being half that of a man, considered these narrations non-referable from a chain of transmission (sanad) or content perspective.[31] In contrast, some researchers believe that rejecting authentic narrations[32] due to inconsistency with the absolute nature of the Qur'an is not a correct method.[33] In response to the transmission flaw regarding the narrator of some traditions (such as: Muhammad b. Isa b. Ubayd), it is said that there are many narrations with other narrators and the great masters of hadith did not accept the transmission flaw, and Muḥaqqiq al-Ardabilī referred to this narration as authentic.[34]

Wisdom of Woman's Blood Money being Half

Abdullah Javadi Amoli, from the fact that in the Holy Qur'an humans such as the knowledgeable and the ignorant are not considered equal[35] yet their blood money is equal, concludes that blood money is not dependent on the value of individuals[36] and the equality of blood money for the knowledgeable and the ignorant neither adds to the status of the ignorant nor diminishes the rank of the knowledgeable; it is the same for women and men.[37]

Naser Makarem Shirazi, Mousavi Bojnourdi, and Muhaqqiq Damad have considered one of the causes of a woman's blood money being half that of a man to be men being breadwinners (an economic issue, not a human one).[38] Sayyid Muhammad Husayni Shirazi also believes that the difference in blood money for women and men is not a difference in their rights; rather, the woman obtains a part of the rights directly and a part through the man who is responsible for her maintenance.[39] Some also consider this ruling based on human nature (fitra) and do not consider an act contrary to nature (for instance, a woman working) to be a factor for changing the ruling.[38]

Yousef Saanei considered the philosophy stated by jurists regarding a woman's blood money being half that of a man to be juristic preference[40] and does not consider it to align with the realities of today's society.[41]

Notes

  1. ↑ Dehkhodā et al., Lughatnāmih, under "diyah".
  2. ↑ Mazījānī, "Barrasī-yi qiṣāṣ-i zan wa mard az dīdgāh-i fiqhī wa mujāzāt-i qānūn-i asāsī", p. 143.
  3. ↑ Mazījānī, "Barrasī-yi qiṣāṣ-i zan wa mard az dīdgāh-i fiqhī wa mujāzāt-i qānūn-i asāsī", p. 143.
  4. ↑ al-Shaykh al-Mufīd, al-Muqniʿa, 1410 AH, p. 763; al-Shaykh al-Ṭūsī, al-Mabsūṭ, 1387 AH, vol. 7, p. 148.
  5. ↑ al-Shaykh al-Mufīd, al-Muqniʿa, 1410 AH, p. 739.
  6. ↑ Jawād, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1976 CE, vol. 5, p. 593.
  7. ↑ Mazījānī and ʿĀrifiyān, "Barrasī-yi qiṣāṣ-i zan wa mard az dīdgāh-i fiqhī wa mujāzāt-i qānūn-i asāsī", p. 126; Shīrāzī, al-Fiqh kitāb al-diyāt, p. 45; Jawādī Āmulī, Zan dar āyinih-yi jalāl wa jamāl, p. 150;
  8. ↑ Imām Khomeinī, Taḥrīr al-wasīla, 1434 AH, vol. 2, p. 597.
  9. ↑ al-Khūʾī, Mabānī takmilat al-minhāj, 1428 AH, vol. 2, p. 254.
  10. ↑ al-Sarakhsī, al-Mabsūṭ, 1406 AH, vol. 26, p. 79; al-Shirbīnī, Mughnī, Dār al-Fikr, vol. 4, p. 56; Sulṭānī, Mubānī-yi tanṣīf-i diyih-yi zan, 1395 SH, p. 30.
  11. ↑ Ibrāhīm-nizhād, "Barrasī wa naqd-i adilliy-yi naẓariyyiy-yi Āyatullāh Ṣāniʿī dar barābirī-yi diyih-yi zan wa mard-i Musulmān", pp. 3-4.
  12. ↑ al-Shaykh al-Ṭūsī, al-Mabsūṭ fī fiqh al-Imāmiyya, 1387 AH, vol. 7, p. 148.
  13. ↑ Ibrāhīm-nizhād, "Barrasī wa naqd-i adilliy-yi naẓariyyiy-yi Āyatullāh Ṣāniʿī dar barābirī-yi diyih-yi zan wa mard-i Musulmān", p. 4.
  14. ↑ Mazījānī and ʿĀrifiyān, "Barrasī-yi qiṣāṣ-i zan wa mard az dīdgāh-i fiqhī wa mujāzāt-i qānūn-i asāsī", p. 126.
  15. ↑ Ṣāniʿī, Fiqh wa Zindagī, 1385 SH, vol. 3, p. 66; Mihryūr, "Barrasī-yi tafāwut-i diyih-yi zan wa mard dar qānūn-i mujāzāt-i Islāmī wa mubānī-yi fiqhī-yi ān", pp. 42-43; Bāqirī and Mukhtārī, "Bāz-pazhūhish-i mutūn-i Qurʾānī wa riwāʾī dar bāb-i diyih-yi zan wa mard", p. 53.
  16. ↑ Mazījānī, "Barrasī-yi qiṣāṣ-i zan wa mard az dīdgāh-i fiqhī wa mujāzāt-i qānūn-i asāsī", p. 144.
  17. ↑ al-Shaykh al-Mufīd, al-Muqniʿa, 1410 AH, p. 764; Najafī Jawāhirī, Jawāhir al-kalām, 1362 SH, vol. 43, p. 32.
  18. ↑ Mālik b. Anas, al-Muwaṭṭaʾ, 1406 AH, vol. 2, p. 853; Iḥsānī, Tafāwut-i diyih-yi zan wa mard az dīdgāh-i madhāhib-i Islāmī, 1390 SH, p. 107.
  19. ↑ Bābīwardī, "Tafāwut-i zan wa mard dar diyah", pp. 16-17.
  20. ↑ al-Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1387 SH, vol. 19, pp. 59-60.
  21. ↑ al-Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1387 SH, vol. 19, p. 59.
  22. ↑ Sulṭānī, Mubānī-yi tanṣīf-i diyih-yi zan, 1395 SH, p. 33.
  23. ↑ Ḥājī Dih-ābādī, "Qiṣāṣ wa diyih-yi zan", p. 157.
  24. ↑ al-Shaykh al-Ṭūsī, al-Mabsūṭ fī fiqh al-Imāmiyya, 1387 AH, vol. 7, p. 148.
  25. ↑ Bāqirī and Mukhtārī Afrāktī, "Bāz-pazhūhish-i mutūn-i Qurʾānī wa riwāʾī dar bāb-i diyih-yi zan wa mard", p. 65.
  26. ↑ Ṣāniʿī, Fiqh wa Zindagī, 1385 SH, vol. 3, pp. 65-67.
  27. ↑ Bāqirī and Mukhtārī Afrāktī, "Bāz-pazhūhish-i mutūn-i Qurʾānī wa riwāʾī dar bāb-i diyih-yi zan wa mard", p. 54; Rashīd Riḍā, al-Manār, 1990 CE, vol. 5, pp. 270-271.
  28. ↑ Ṣāniʿī, Muntakhab al-aḥkām, p. 330; Bābīwardī, "Tafāwut-i zan wa mard dar diyah", pp. 15-16.
  29. ↑ Bāqirī and Mukhtārī Afrāktī, "Bāz-pazhūhish-i mutūn-i Qurʾānī wa riwāʾī dar bāb-i diyih-yi zan wa mard", p. 51.
  30. ↑ Bābīwardī, "Tafāwut-i zan wa mard dar diyah", p. 16; Bāqirī and Mukhtārī Afrāktī, "Bāz-pazhūhish-i mutūn-i Qurʾānī wa riwāʾī dar bāb-i diyih-yi zan wa mard", pp. 51-52.
  31. ↑ Ṣāniʿī, Fiqh wa Zindagī, 1385 SH, vol. 3, pp. 65-67.
  32. ↑ Ibrāhīm-nizhād, "Barrasī wa naqd-i adilliy-yi naẓariyyiy-yi Āyatullāh Ṣāniʿī dar barābirī-yi diyih-yi zan wa mard-i Musulmān", p. 5.
  33. ↑ Ibrāhīm-nizhād, "Barrasī wa naqd-i adilliy-yi naẓariyyiy-yi Āyatullāh Ṣāniʿī dar barābirī-yi diyih-yi zan wa mard-i Musulmān", p. 9.
  34. ↑ Ḥusaynī Ishkiwarī, "Diyih-yi zan", p. 39.
  35. ↑ Sura al-Zumar, verse 9.
  36. ↑ Jawādī Āmulī, Zan dar āyinih-yi jalāl wa jamāl, p. 150.
  37. ↑ Jawādī Āmulī, Zan dar āyinih-yi jalāl wa jamāl, p. 151.
  38. ↑ 38.0 38.1 Mazījānī and ʿĀrifiyān, "Barrasī-yi qiṣāṣ-i zan wa mard az dīdgāh-i fiqhī wa mujāzāt-i qānūn-i asāsī", p. 126.
  39. ↑ Shīrāzī, al-Fiqh kitāb al-diyāt, p. 45.
  40. ↑ Ṣāniʿī, Fiqh wa Zindagī, 1385 SH, vol. 3, p. 67.
  41. ↑ Ṣāniʿī, Fiqh wa Zindagī, 1385 SH, vol. 3, p. 68.

References

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  • Iḥsānī, Muḥammad Yāsīn, Tafāwut-i diyih-yi zan wa mard az dīdgāh-i madhāhib-i Islāmī, Qom, Nashr al-Mustafa, 1390 SH.
  • Imām Khomeinī, Sayyid Rūḥ Allāh, Taḥrīr al-wasīla, Tehran, Institute for the Publication of the Works of Imam Khomeini, third edition, 1434 AH.
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  • Jawād, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, Beirut, Dār al-ʿIlm li-l-Malāyīn, second edition, 1976 CE.
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