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Qiṣāṣ of father for murdering the child (Arabic: قصاص الأب) is one of the Islamic rulings according to which a father is not subjected to Qisas for killing his child. His punishment is limited to blood money, expiation, and discretionary punishment. Nevertheless, filicide (killing one's child) is religiously forbidden and is considered an instance of murder murder.

This topic has attracted the attention of public opinion and the legal community due to its connection with honor killings, particularly the killing of daughters. The jurisprudential basis for this ruling consists of narrations and consensus, although some consider this consensus to be ijma' al-madraki (consensus with known origins) and invalid. The well-known opinion among Shi'a jurists extends this ruling to the paternal grandfather as well; however, there is a difference of opinion regarding the possibility of Qisas for a father who kills the mother, in the case where the child is the avenger of blood.

Concept and Status

According to Islamic jurisprudence, a father is not subjected to Qisas for killing his child,[1] although he has committed a sin and is liable for punishments such as blood money, expiation, and discretionary punishment.[2] This ruling makes no distinction between a son and a daughter.[3] In Imami jurisprudence, no opposition to this ruling was reported until the 14th/20th century,[4] and the majority of Sunni jurists have also accepted this view,[5] although some Maliki jurists argue for the father's Qisas.[6]

Following the increase in cases of filicide, especially the killing of daughters,[7] and their media coverage in the early 21st century, this issue has drawn the attention of jurists, judicial officials, and public opinion.[8]

The famous opinion of Shi'a jurists has extended the ruling of the non-enactment of Qisas for the father to the grandfather as well, but some have doubted this extension.[9] Also, in Shi'a jurisprudence, the exemption from Qisas does not include the mother.[10]

Punishment of the Father for Killing the Child

The prohibition of a father killing his child in Islam is considered one of the essentials of religion, based on Quranic verses and narrations.[11] No fatwa or narration makes an exception for this act,[12] and even with the absence of Qisas, the killing of a child by a father is considered murder.[13] Some verses of the Qur'an specifically refer to the ugliness of filicide, as parents, despite their intense emotional bond, proceed to kill their children, which indicates hard-heartedness and ignorance.[14]

Although Qisas for the father is ruled out in this case, his criminal liability remains,[15] and punishments such as blood money, expiation, and discretionary punishment are prescribed for him.[16] Al-Shaykh al-Saduq, the Shi'a hadith scholar, narrated from Imam al-Baqir (a) that the father is not subjected to Qisas, but he is beaten severely and exiled from his hometown.[17] Muhammad Hasan al-Najafi, the Shi'a jurist, considered this narration to apply to cases where the Shari'a judge deems it appropriate.[18]

Limiting the Ruling to Specific Cases

The ruling of non-retaliation for a father killing his child has been questioned by some scholars and researchers. Yusuf Sani'i, a Shi'a scholar of the 20th century, opposed the generality of this ruling.[19] While considering the relevant narrations to be valid, he believed that the exception of the father from Qisas is limited to cases where the killing arises from emotions or the child's disobedience to the father's benevolent advice.[20]

Reasons and Wisdom for the Absence of Qisas

Numerous narrations have been transmitted regarding the non-enactment of Qisas for a father in the event of killing his child.[21] It is said that the number of these narrations is so great that even if they do not reach the level of Tawatur, they definitely prove the ruling of the absence of Qisas.[22] Among them, it is narrated from Imam Ali (a) that if a father kills his child, he is not subjected to Qisas, but the child can be subjected to Qisas for killing the father.[23] Jurists, citing these narrations, have excluded the Qisas of the father from the scope of the Verses of Qisas.[24]

Shi'a jurists have considered consensus as one of the reasons for the lack of Qisas for the father,[25] although some consider it to be ijma' al-madraki (consensus based on narrations)[26] and do not deem it valid for issuing a religious ruling.[27]

Certain wisdoms have also been mentioned for this ruling,[28] including that the father is the cause of the child's existence, so the child cannot be the cause of the father's destruction.[29] The right of Qisas for the child contradicts the father's coercive guardianship (al-Wilaya al-Qahriyya),[30] and also the Prophetic haiths consider the child and his property to belong to the father.[31] Some researchers have criticized these rationales.[32]

Notes

  1. ↑ Dhu l-Fiqār Ṭalab & Jamālī, "Qiṣāṣ-i pidar wa mādar dar barābar-i qatl-i ʿamdī-yi farzand az dīdgāh-i madhāhib-i Islāmī", p. 95.
  2. ↑ Najafī, Jawāhir al-kalām, vol. 42, p. 169.
  3. ↑ Shahīd al-Thānī, al-Rawḍa al-bahiyya, vol. 10, p. 64.
  4. ↑ Fatḥī & Parwīn Kandrūd, "Āsīb-shināsī-yi fiqhī wa ḥuqūqī-yi qatl-hā-yi nāmūsī dar niẓām-i ḥuqūqī-yi Īrān wa Pākistān", p. 82.
  5. ↑ Dhu l-Fiqār Ṭalab & Jamālī, "Qiṣāṣ-i pidar wa mādar dar barābar-i qatl-i ʿamdī-yi farzand az dīdgāh-i madhāhib-i Islāmī", p. 95.
  6. ↑ Dhu l-Fiqār Ṭalab & Jamālī, "Qiṣāṣ-i pidar wa mādar dar barābar-i qatl-i ʿamdī-yi farzand az dīdgāh-i madhāhib-i Islāmī", p. 100.
  7. ↑ Jawānmard et al., "Barrasī-yi ʿawāmil-i ijtimāʿī-farhangī-yi muʾaththir bar qatl-hā-yi nāmūsī", p. 49.
  8. ↑ Ḥaydarī Pīdanī, "Chālish-hā wa rūykard-hā-yi qānūn-i mujāzāt-i Islāmī dar mawrid-i qatl-i farzand-i dukhtar tawassuṭ-i pidar", p. 627.
  9. ↑ Muʾassisa Dāʾirat al-Maʿārif Fiqh Islāmī, Mawsūʿat al-fiqh al-Islāmī al-muqāran, vol. 6, p. 323.
  10. ↑ Shahīd al-Thānī, al-Rawḍa al-bahiyya, vol. 10, p. 64.
  11. ↑ Zandī & Hunarjū, "Barrasī-yi chirāyī-yi iʿdam-i qiṣāṣ-i pidar, bi sabab-i qatl-i farzand dar ḥuqūq-i kayfarī-yi Īrān; bā tawajjuh bi jāygāh-i ḥuqūq-i kūdakān", p. 38.
  12. ↑ Zandī & Hunarjū, "Barrasī-yi chirāyī-yi iʿdam-i qiṣāṣ-i pidar, bi sabab-i qatl-i farzand dar ḥuqūq-i kayfarī-yi Īrān; bā tawajjuh bi jāygāh-i ḥuqūq-i kūdakān", p. 39.
  13. ↑ Ḥaydarī Pīdanī, "Chālish-hā wa rūykard-hā-yi qānūn-i mujāzāt-i Islāmī dar mawrid-i qatl-i farzand-i dukhtar tawassuṭ-i pidar", p. 627.
  14. ↑ Ḥaydarī Pīdanī, "Chālish-hā wa rūykard-hā-yi qānūn-i mujāzāt-i Islāmī dar mawrid-i qatl-i farzand-i dukhtar tawassuṭ-i pidar", p. 627.
  15. ↑ Zandī & Hunarjū, "Barrasī-yi chirāyī-yi iʿdam-i qiṣāṣ-i pidar, bi sabab-i qatl-i farzand dar ḥuqūq-i kayfarī-yi Īrān; bā tawajjuh bi jāygāh-i ḥuqūq-i kūdakān", p. 43.
  16. ↑ Muḥaqqiq Ḥillī, Sharāʾiʿ al-Islām, vol. 4, p. 199; Mudarrisī, al-Fiqh al-Islāmī (Al-Risāla al-ʿamaliyya), vol. 3, p. 268; Fatḥī & Parwīn Kandrūd, "Āsīb-shināsī-yi fiqhī wa ḥuqūqī-yi qatl-hā-yi nāmūsī dar niẓām-i ḥuqūqī-yi Īrān wa Pākistān", p. 82.
  17. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 4, p. 120.
  18. ↑ Najafī, Jawāhir al-kalām, vol. 42, p. 170.
  19. ↑ Jamshīdī Rād & Weysī, "Luzūm-i bāznigarī dar ḥukm-i iʿadam-i ijrā-yi qiṣāṣ-i pidar dar qatl-i ʿamdī-yi farzand az majrā-yi fiqh-i pūyā wa iṣlāḥ-i qānūn-i mujāzāt-i Islāmī", p. 100.
  20. ↑ Qisas for the killing of a child by the father or mother, Pāygāh-i Iṭṭilāʿ-rasānī-yi Āyatullāh Ṣāniʿī.
  21. ↑ Fayyāḍī, "Bāzpazhūhī-yi dalāyil-i qiṣāṣ nashudan-i pidar bar qatl-i farzand", p. 122; Kulaynī, al-Kāfī, vol. 7, p. 298; Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 4, p. 367.
  22. ↑ Najafī, Jawāhir al-kalām, vol. 42, p. 169.
  23. ↑ Ṭūsī, Tahdhīb al-aḥkām, vol. 10, p. 238.
  24. ↑ Fayyāḍī, "Bāzpazhūhī-yi dalāyil-i qiṣāṣ nashudan-i pidar bar qatl-i farzand", p. 122.
  25. ↑ Najafī, Jawāhir al-kalām, vol. 42, p. 169; Makārim Shīrāzī, Kitāb al-nikāḥ, vol. 7, p. 85.
  26. ↑ Jamshīdī Rād & Weysī, "Luzūm-i bāznigarī dar ḥukm-i ʿadam-i ijrā-yi qiṣāṣ-i pidar dar qatl-i ʿamdī-yi farzand az majrā-yi fiqh-i pūyā wa iṣlāḥ-i qānūn-i mujāzāt-i Islāmī", p. 102.
  27. ↑ Jamshīdī Rād & Weysī, "Luzūm-i bāznigarī dar ḥukm-i ʿadam-i ijrā-yi qiṣāṣ-i pidar dar qatl-i ʿamdī-yi farzand az majrā-yi fiqh-i pūyā wa iṣlāḥ-i qānūn-i mujāzāt-i Islāmī", p. 102.
  28. ↑ Makārim Shīrāzī, Kitāb al-nikāḥ, vol. 7, p. 85.
  29. ↑ Shahīd al-Thānī, al-Rawḍa al-bahiyya, vol. 10, p. 64; Rūḥānī, Fiqh al-Ṣādiq, vol. 39, p. 398.
  30. ↑ Zandī & Hunarjū, "Barrasī-yi chirāyī-yi iʿdam-i qiṣāṣ-i pidar, bi sabab-i qatl-i farzand dar ḥuqūq-i kayfarī-yi Īrān; bā tawajjuh bi jāygāh-i ḥuqūq-i kūdakān", p. 40.
  31. ↑ Nūrī, Mustadrak al-wasāʾil, vol. 18, p. 239.
  32. ↑ See: Jamshīdī Rād & Weysī, "Luzūm-i bāznigarī dar ḥukm-i ʿadam-i ijrā-yi qiṣāṣ-i pidar dar qatl-i ʿamdī-yi farzand az majrā-yi fiqh-i pūyā wa iṣlāḥ-i qānūn-i mujāzāt-i Islāmī", p. 102; Dhu l-Fiqār Ṭalab & Jamālī, "Qiṣāṣ-i pidar wa mādar dar barābar-i qatl-i ʿamdī-yi farzand az dīdgāh-i madhāhib-i Islāmī", p. 95.

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