ﺑﺮاﺑﺮي ﺟﻨﺴﯿﺖ در ﻗﺼﺎص؛ ﺷﺮط ﺛﺒﻮت ﯾﺎ اﺟﺮاء

The condition of proving or enforcing gender equality in the execution of Qisas

ﺑﺮاﺑﺮي در ﺟﻨﺴﯿﺖ، ﯾﮑﯽ از ﺷﺮاﯾﻂ ﺛﺒﻮت ﯾﺎ اﺟﺮاي ﻗﺼﺎص اﺳﺖ ﮐﻪ ﻓﻘﻬﺎء اﺳﻼﻣﯽ، درﺑﺎرهي آن، داراي آراء ﻣﺘﻌﺪد ﻣﺘﻔﺎوﺗﯽ ﻫﺴﺘﻨﺪ. ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﭘﺬﯾﺮش ﺗﻔﺎوت ﻣﯿﺎن دﯾﻪي زن و ﻣﺮد، ﻧﻈﺮات ﻣﺘﻔﺎوﺗﯽ در راﺑﻄﻪ ﺑﺎ ﻧﻮع ﻣﺠﺎزات ﺟﻨﺎﯾﺎت ﻋﻤﺪي ﻣﺮد ﻣﺴﻠﻤﺎن ﻧﺴﺒﺖ ﺑﻪ زن ﻣﺴﻠﻤﺎن وﺟﻮد دارد؛ ﭼﻨﺎﻧﮑﻪ ﺑﺮﺧﯽ از ﻓﻘﯿﻬﺎﻧﯽ ﮐﻪ ﺷﺮط ﺑﺮاﺑﺮي را در ﺟﻨﺴﯿﺖ، از ﺷﺮاﯾﻂ ﺛﺒﻮت ﻗﺼﺎص ﻣﯽداﻧﻨﺪ، دﯾﻪ و ارش را ﺟﺎﯾﮕﺰﯾﻦ ﻗﺼﺎص ﻣﯽداﻧﻨﺪ؛ ﮐﺴﺎﻧﯽ ﮐﻪ در ﺟﻨﺎﯾﺎت ﻋﻤﺪي ﻣﺮد ﻧﺴﺒﺖ ﺑﻪ زن، ﺑﻪ ﻃﻮر ﻣﻄﻠﻖ ﺑﻪ ﻋﺪم ﺛﺒﻮت ﻗﺼﺎص، ﻓﺘﻮي ﻣﯽدﻫﻨﺪ و ﯾﺎ ﻗﺼﺎص را ﺻﺮﻓﺎً، در ﺻﻮرت ﺗﺴﺎوي دﯾﻪ ﻋﻀﻮ ﻣﻮرد ﺟﻨﺎﯾﺖ ﺑﯿﻦ ﻃﺮﻓﯿﻦ ﻣﯽﭘﺬﯾﺮﻧﺪ و ﯾﺎ در ﻣﻮرد ﺟﻨﺎﯾﺎت ﻋﻤﺪي ﮐﻪ دﯾﻪي ﻋﻀﻮ ﻣﻮرد ﺟﻨﺎﯾﺖ، ﺑﻪ ﺛﻠﺚ دﯾﻪ و ﯾﺎ ﻓﺮاﺗﺮ از آن ﻣﯽرﺳﺪ، ﺑﻪ ﺳﻘﻮط ﻗﺼﺎص ﺣﮑﻢ ﻣﯽدﻫﻨﺪ؛ اﯾﻦ در ﺣﺎﻟﯽ اﺳﺖ ﮐﻪ ﻣﺸﻬﻮر ﻓﻘﻬﺎي اﻣﺎﻣﯿﻪ، ﺗﺴﺎوي در ﺟﻨﺴﯿﺖ را ﺷﺮط اﺟﺮاي ﻗﺼﺎص ﻣﯽداﻧﻨﺪ و در ﺟﻨﺎﯾﺎت ﻋﻤﺪي ﻣﺮد ﻧﺴﺒﺖ ﺑﻪ زن، ﮐﻪ ﺗﻔﺎوت دﯾﻪ وﺟﻮد دارد، اﺟﺮاي ﻗﺼﺎص را ﻣﻨﻮط ﺑﻪ ﭘﺮداﺧﺖ ﺗﻔﺎﺿﻞ دﯾﻪ از ﺳﻮي زن و ﯾﺎ اوﻟﯿﺎي دم وي ﻣﯽداﻧﻨﺪ. ﺑﻪ ﻧﻈﺮ ﻣﯽرﺳﺪ ﺑﺎ واﮐﺎوي و ﺑﺎزﺧﻮاﻧﯽ ادﻟﻪي ﻣﻮرد اﺳﺘﻨﺎد ﻓﻘﻬﺎء در ﭘﺬﯾﺮش اﯾﻦ ﺷﺮط ) ﺧﻮاه در ﻣﺮﺣﻠﻪ ﺛﺒﻮت و ﺧﻮاه در ﻣﺮﺣﻠﻪ اﺟﺮاء (، ﻣﯽﺗﻮان ﺑﻪ ﭘﺸﺘﻮاﻧﻪي اﻣﻀﺎﯾﯽ ﺑﻮدن اﺣﮑﺎم ﻣﺮﺑﻮط ﺑﻪ دﯾﻪ و ﻫﻤﭽﻨﯿﻦ ﺑﺎ اﻣﻌﺎن ﻧﻈﺮ ﺑﻪ ﺗﺎﺛﯿﺮ و ﻧﻘﺶِ ﻋﻨﺼﺮ زﻣﺎن در اﺳﺘﻨﺒﺎط اﯾﻦ اﺣﮑﺎم، ﻣﺒﻨﺎي ﭘﺬﯾﺮش اﯾﻦ ﺷﺮط را ﻣﻮرد ﻣﻨﺎﻗﺸﻪ ﻗﺮار داد و ﺷﺮط ﻣﺬﮐﻮر را ﺑﺮاي ﺛﺒﻮت ﯾﺎ اﺟﺮاي ﻗﺼﺎص، ﻣﻨﺘﻔﯽ داﻧﺴﺖ.

One of the conditions for proof or implementation of Qisas is gender equality. Islamic jurists have given many opinions about it. Regarding the acceptance of the difference between men and women's “diya”, there are different opinions regarding the type of punishment for intentional crimes of a Muslim man compared to a Muslim woman. So that some jurists consider the condition of equality in gender as one of the conditions for proof of retribution. Some consider “Diyah” and “Arash” as a substitute for revenge. Some also rule in the case of intentional crimes by men against women, absolutely, without proof of retribution, or accept retribution only in case of equality of the member's dues. In the case of intentional crimes, where the member's compensation for the crime reaches one third of the compensation or more, they order retribution. This is despite the fact that the majority of Imami jurists consider gender equality as a condition for execution of Qisas. In intentional crimes committed by a man against a woman, where there is a difference in dowry, the implementation of qisas depends on the payment of the difference in dowry by the woman or her guardians. It seems that by studying the evidence cited by the jurists in accepting this condition (either in the proof stage or in the execution stage), it can be supported by the confirmation of the rulings related to the dowry and also considering the effect and role of the element of time in the inference of this The rulings, the basis for accepting this condition is shaky and the said condition is considered to be rejected for proof or execution of Qisas.