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هذا الباب من عدل الله عز وجل، وهو باب عظيم، عدلت فيه الشريعة بين الناس، وجعلت العقل على قرابة الإنسان، لأن الذي يرث الإنسان هم قرابته، وكان هذا النظام قبل الإسلام تبرعا، فجاء الإسلام فجعله إلزاميا. وجاء هذا البحث ليجلي مسألة دية الخطأ وشبه العمد على العاقلة أم لا وما تحمله وما لا تحمله. وتمثل المشكلة الأساسية للبحث. وحرصت كذلك على أن الأصل في تحمل العاقلة لدية الخطأ ما بينها وبين القاتل خطأ من الرحم والقرابة التي تدعو إلى النصرة والتواصل والتعاون وإسداء المعروف ولو دون مقابل. وسلكت في بحثي المنهج الاستقرائي والتحليلي والوصفي في الكتاب والسنة وأقوال أهل العلم الموثوقين. وركزت على قول ابن قيم رحمه الله. ولقد استفدت كثيرا من كتاباته في هذا الموضوع. وقد توصل البحث إلى: أولا: اتفق العلماء على أن دية الخطأ ودية شبه العمد تكون على العاقلة، حتى لا يتحمل القاتل أشياء عليه فيها ضرر. ثانيا: صيانة دماء الضحايا أن تذهب هدرا إذا كان الجاني فقيرا. فما كان تبرعا وجعله الإسلام إلزاميا لمصلحة، لا ينقلب مفسدة إذا حققها الناس على نطاق واسع. ثالثا: أن العاقلة لا تعقل عمدا ولا صلحا ولا اعترافا وهو رأي الجمهور. رابعا: تحمل العاقلة الدية رفقا بالجاني خطأ، والنفس محترمة لا يجوز إهدارها والخاطئ معذور. ولو أفرد بالتغريم حتى يفتقر لآل الأمر إلى الإهدار. خامسا: تخفيف أثر المصيبة على الجاني المخطئ. ونوصي بالآتي. 1. أن يهتم طالب العلم بعلوم ابن قيم الجوزية رحمه الله لما له من ذهن سيال وعلم. 2. اهتمام المكتبات بعلم هذا الإمام. 3. أن يهتم القضاة بتدريب أفرادهم على علوم ابن القيم.
This study topic reveal the justice of God Almighty, which is a great domain, in which Sharia (Islamic law) has made justice amongst the people, and made human mind, because a man is inherited by his relatives. This form of justice had been conducted voluntarily before Islam, and when Islam was revealed made it mandatory. This research was devoted to clarify the question: whether the involuntary manslaughter as well as quasi-intentional killing is to be compensated by blood money (Dia) or not, and whether the killer relatives (Al-a, qila) have to pay that blood money compensation or not, and what exactly they should bear. This constitutes the main research question. In the course of the research work I have been wishful to reiterate that the original rule of "the killer relatives (Al-a, qila) bearing part of the blood money compensation on involuntarily manslaughter along with the killer" is dictated by their kinship relations; a relation that calls for the back-up, communication, cooperation and kindness, even without charge. In the research, I followed the extrapolative, analytical and descriptive methodologies based on the Qur'an and Sunnah (Prophet Mohammed Sayings) along with the sayings of authenticated Muslim scholars. I also emphasized and focused on the words of Ibn Qayyim Al-Jawziyyah (May Allah be merciful to him). I have tremendously benefited from his writings on this subject. The research concluded the following: Firstly: Muslim Scholars agreed that bearing part of the blood money compensation on involuntarily manslaughter and quasi-intentional killing is to be met by the killer relatives (Al- a, qila). Second: Islam has maintained compensation of the victim،s blood by the killer's relatives so that his blood cannot be wasted for nothing if the offender is poor. What had been conducted voluntarily before, Islam made it mandatory for communal interest that cannot be turned to evil if people achieved it on large scale. Third: the killer relatives (Al-a, qila) will not compensate willful murder, compensations in lieu of reconciliation, or in case of crime confession - according to the Muslim scholar،s mainstream. Fourth: The killer relatives (Al-a, qila) bear the blood money compensation as lenience to erroneous culprit. The human self is respectful and should not be wasted. And the culprit can be excused; if he is to pay fine to the effect that turns him to poorness, then that can lead to culprit self wasting Fifth: Reducing the effect of the calamity on the erroneous criminal. The following is recommended: 1. Preachers and students should take advantage of brilliant knowledgeable scholar Ibn Qayyim Al-Jawziyyah's (May Allah be merciful to him), for his productive mind and knowledge. 2. Libraries should also take advantage of the knowledge libraries of this scholar (imam). 3. Judges personnel should train on application of this scholar's knowledge in their courts.
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