Allah the Exalted: "And the wounds [are subject to] legal retribution." And because it has a limit at which it ends, [where] retaliation is possible, so it is obligatory, like the two hands.
1451- Issue: He said: "And a right [hand/side] is not taken for a left, nor a left for a right."
This is the opinion of the majority of the people of knowledge, among them Malik, Al-Shafi'i, and the jurists (Ashab al-Ra'y). It has been narrated from Ibn Sirin and Sharik that one of them is taken for the other because they are equal in creation and benefit. Our view is that each one of them is distinguished by a name, so one of them is not taken for the other, just like the hand with the leg. Accordingly, everything divided into a right and a left—such as the two hands, two legs, two ears, two nostrils, two breasts, two buttocks, and two testicles—one of them is not taken for the other.
Section: Whatever is divided into upper and lower, like the eyelids and the lips, the upper is not taken for the lower, nor the lower for the upper, for the reason we have mentioned. No finger is taken for a [different] finger unless they agree in name and position. No phalange is taken for a [different] phalange unless they agree in that regard. A higher one is not taken for a lower or middle one, and the middle and lower ones are not taken for others. A tooth is not taken for [another] tooth unless their position and name agree. Neither a finger nor an original tooth is taken for an extra one, nor an extra one for an original, nor an extra one for an extra one in a different location, for the reason we have mentioned.
Section: What is not permitted to be taken as retaliation is not permitted by mutual consent and agreement between them, because blood is not made permissible by authorization and offering. Therefore, if he offered it to him initially, it is not lawful for him to take it, nor is it lawful for anyone to kill himself or cut off his own limb, so it is not lawful for another [to do it] by his offering it. If they both consent to cutting off one of the hands in exchange for the other, and the retaliator cuts it off, the blood-retaliation (qawad) is extinguished, because the blood-retaliation for the first was extinguished by its owner's dropping it, and for the second by its owner's permission to cut it off, and their diyahs (blood-monies) are equal. This
(1) Omitted from the original. (2) In M: "by taking as permissible". (3) Omitted from M.
اللَّه تعالى: {وَالْجُرُوحَ قِصَاصٌ}. ولأنَّ له حدًّا يَنْتَهِى إليه، يُمْكِنُ القِصاصُ منه، فوَجَبَ، كاليَدَيْنِ.
١٤٥١ - مسألة؛ قال: (ولَا تُؤْخَذُ يَمِينٌ بِيَسَارٍ، ولَا يَسَارٌ بِيَمِينٍ)
هذا قولُ أكثرِ أهلِ العلمِ؛ منهم مالكٌ، والشافعيُّ، وأصْحابُ الرَّأْىِ. وحُكِىَ عن ابنِ سِيرِينَ، وشَرِيكٍ، أنَّ إحْداهما تُؤْخَذُ بالأُخْرَى؛ لأنَّهما يَسْتَوِيانِ في الخِلْقةِ والمَنْفَعَةِ. ولَنا، أنَّ كلَّ واحدةٍ منهما تَخْتَصُّ باسمٍ، فلا تُؤْخَذُ إحْداهما بالأُخْرَى، كاليَد مع الرِّجْلِ. فعلَى هذا كلُّ ما انْقَسَمَ إلى يَمِينٍ ويَسارٍ، كاليَدَيْنِ والرِّجْلَيْنِ والأذُنَيْنِ والمَنْخِرَيْنِ والثَّدْيَيْنِ والأَلْيَتَيْنِ والأُنْثَيَيْنِ، لا تُؤْخَذُ إحْداهما بالأُخْرَى.
فصل: وما انْقَسَمَ إلى أعْلَى وأسْفَلَ، كالجَفْنَيْنِ والشَّفَتَيْنِ، لا يُؤْخَذُ الأعْلَى بالأسْفَلِ، ولا الأسْفَلُ بالأعْلَى؛ لما ذكرْنا. ولا تُؤْخَذُ إصْبَعٌ بإصْبَعٍ، إلَّا أن يَتَّفِقَا في الاسمِ والمَوْضِعِ. ولا تؤخذُ أْنْمُلَةٌ بأْنْمُلةٍ، إلَّا أن يَتَّفِقا في ذلك. ولا تُؤْخَذُ عُلْيَا بسُفْلَى ولا وُسْطَى، والوُسْطَى والسُّفْلَى لا تُؤْخَذَان بغيرِهما. ولا تُؤْخَذُ السِّنُّ بالسنِّ إلَّا أن يتَّفِقَ مَوْضِعُهما واسْمُهما. ولا تُؤْخَذُ إصْبَعٌ ولا سِنٌّ أصْلِيَّةٌ بزائدةٍ، ولا زائدةٌ بأصْلِيَّةٍ، ولا زَائدةٌ بزائدةٍ في غيرِ مَحَلِّها؛ لما ذكرْناه.
فصل: وما لا يَجوزُ أخْذُه قِصاصًا، لا يجوزُ بتَرَاضِيهما واتِّفاقِهما عليه (١)؛ لأنَّ الدِّماءَ لا تُسْتَباحُ بالإِباحةِ (٢) والبَذْلِ، ولذلك لو بَذَلَها له ابتداءً، لا يَحِلُّ له (٣) أخْذُها، ولا يَحِلُّ لأحدٍ قَتْلُ نَفْسِه، ولا قَطْعُ طَرَفِه، فلا يَحِلُّ لغيرِه ببَذْلِه، فلو ترَاضَيا على قَطْعِ إحْدَى اليَدَيْنِ بَدَلًا عن الْأُخْرَى، فقَطَعها المُقْتَصُّ، سَقَطَ القَوَدُ؛ لأنَّ القَوَدَ سَقَطَ في الأُولَى بإسْقاطِ صاحِبها، وفى الثانية بإذْنِ صاحِبها في قَطْعِها، ودِياتُهما مُتَساوِيةٌ. وهذا
(١) سقط من: الأصل.(٢) في م: "بالاستباحة".(٣) سقط من: م.
