“Duk wanda ya kashe mumini da kuskure, to ya 'yantar da bawa mumini, kuma ya biya diyya ga iyalan wanda aka kashe.” [An-Nisa: 92] An-Nisa'i ya ruwaito cewa Annabi ﷺ ya rubuta wasika zuwa ga mutanen Yemen, ya aika da ita tare da Amr ibn Hazm; a cikinta akwai: “Diyyar wanda aka kashe ita ce rakuma 100.” Dangane da kudin raunuka, An-Nisa'i ya ruwaito daga al-Zuhri, daga Abu Bakr ibn Muhammad ibn 'Amr ibn Hazm, daga mahaifinsa, daga kakansa, cewa Annabi ﷺ ya rubuta masa wasika cewa: “Ana biyan diyya saboda yanke hanci, harshe, lebe biyu, kwayoyin halitta biyu, azzakari, kashin baya da idanu biyu. Ana biyan rabin diyya saboda kafa daya. Saboda raunin da ya kai cikin kai (har ma ya goge fatar kai) ana biyan kashi uku na diyya, kuma saboda raunin da ya kai cikin ciki, ko cikin wata gabar jiki, ana biyan kashi uku na diyya. Saboda raunin da ya karya kasusuwa, rakuma 15.” Diyyar wanda aka kashe da niyya tana kan wadanda suka gaje shi daga mai kisan. Ibn Majah ya ruwaito daga 'Amr ibn al-Ahwas cewa Annabi ﷺ ya ce: “Wanda ya aikata laifi, to a kan kansa kawai yake aikatawa.” Idan kisan ba da niyya ba ne, kamar kisan da yake kama da na niyya ko wanda aka yi da kuskure, to magada wanda aka kashe suna da hakkin neman diyya daga dangin mai kisan na kusa. Bukhari ya ruwaito daga Abu Hurairah, wanda ya ce: “Mata biyu daga Hudhail sun yi jayayya; daya daga cikinsu ta jefi dayar da dutse, ta kashe ta da amfrayon da ke cikin mahaifarta. Suka kai kara wurin Annabi ﷺ. Ya yanke hukuncin cewa diyyar amfrayon matar bawa ne (namiji ko mace), kuma ya yanke hukuncin cewa diyyar matar tana ga dangin ta na kusa ('Aqilah).” ‘Aqilah na nufin wanda ke ɗaukar ‘Aqal. ‘Aqal a nan yana nufin diyya. ’Aqilah ya haɗa da duk dangin kusa na wanda ya kashe, wato uba, ɗa, ɗan’uwa, kawu (ɗan’uwan uba) da ’ya’yansu. Idan wanda ya kashe ba shi da ’Aqilah, sai a ɗauki diyya daga Baitul-Mal, domin Manzon Allah ﷺ ya biya diyyar wani Ansari da aka kashe a Khaibar daga Baitul-Mal. An kuma ruwaito cewa an kashe wani mutum a cikin taron jama’a a zamanin ’Umar, kuma ba a san wanda ya kashe shi ba, sai ’Ali ya ce wa ’Umar, “Ya Shugaban Muminai, jinin wani Musulmi ba ya zama banza, don haka ka biya diyyarsa daga Baitul-Mal.”
Game da raunuka kamar karyewar kai ko fuska, ko yankewar wata gaɓa ko wani yanki na jiki, ko lalacewar wata gabar jiki kamar rashin ji, gani ko hankali, idan ɗayan waɗannan raunuka ya samu wani mutum, to yana da haƙƙin diyya saboda waɗannan raunuka bisa ga cikakkun ƙa’idoji na kowace gaba a kowane hali. Ta hanyar diyyar da ta wajaba ga mutum daga diyyar wanda aka kashe, ko saboda gaɓar da aka lalata, ko saboda gabar da aka raunana, wannan mutum ne yake mallakar wannan kuɗi ko dukiya.
“He who has killed a believer by mistake must set free a believing slave and pay the blood money to the family of the slain.” [An-Nisa: 92] An-Nisai narrated that the Prophet (pbuh) wrote a letter to the people of Yemen and He sent it with Amr ibn Hazm; it included “The blood money for the (killed) person is 100 camels.” With regards to the wounds money, An-Nisai narrated from al-Zuhri from Abu Bakr ibn Mohammed ibn ’Amr ibn Hazm from his father from his grandfather that the Prophet (pbuh) wrote to Him a letter saying: “The blood money is paid in case of the amputated nose, the tongue, the two lips, the two testicles, the penis, the spine and the two eyes. Half the blood money is paid for one leg. For the wound, which reaches inside the head (even scraping the scalp) one third of the blood money, and for the wound which reaches inside the stomach, or inside any member of the body one third of the blood money. In the wound which breaks the bones 15 camels.” The blood money for the one slain intentionally is due to his inheritors from the killer. It is narrated by ibn Majah from ’Amr ibn Al-Ahwas that the Prophet (pbuh) said: “The one who incurs a crime does that on himself only.” In case of the non-intentional killing, like the killing which appears like it is intentional or that committed by mistake, the inheritors of the slain are entitled to claim the blood money from the close relatives of the killer. Bukhari narrated from Abu Hurairah, who said: “Two women from Hudhail quarrelled; one of them threw a stone at the other and killed her and the embryo in her womb. They complained to the Prophet (pbuh). He ruled that the blood money for the women’s embryo was a slave (male or female), and He ruled that the blood money of the woman was for her close relatives (’Aqilah).” ’Aqilah means the one who bears the ’Aqal. ’Aqal here means the blood money. ’Aqilah includes all the close relatives of the killer, fathers, sons, brothers, uncles (fathers’ brothers) and their sons. If the killer has no ’Aqilah, the blood money is taken from the Bait ul-Mal because the Messenger of Allah (pbuh) paid the blood money of the Ansari who was killed in Khaybar from the Bait ul- Mal. It was also narrated that a man was killed in a crowd at the time of ’Umar and his killer was not known so ’Ali said to ’Umar, “O Leader of Believers, no blood of a Muslim is wasted, so pay his blood money from the Bait ul-Mal.” Regarding wounds such as the breaks (fractures) of the head or the face, or the cutting (amputating) of a member of the body or a piece of flesh or, the disablement of a faculty such as the disabling of hearing, sight and mind where one of these wounds occurs to a person, then He deserves money on these wounds according to the detailed rules of each member in each case. By means of the blood money due to a person from the blood money of the slain or for the damaged member or for the faculty disabled, this person owns that money or property.