It was narrated by al-Nasa'i and others (4). Ibn 'Abd al-Barr also narrated it, stating: "The book of 'Amr ibn Hazm is well-known among the jurists, and what it contains is agreed upon (5), except for a small amount."
Section: As for what a human possesses four of, the full diya is due for all of them, and for each one of them, a quarter of the diya is due; these are the eyelids and their lashes. For what a human possesses ten of, the full diya is due, and for each one of them is one-tenth; these are the fingers of the hands and the toes of the feet. For what a human possesses three of (6), the full diya is due, and for one of them (7), one-third is due; these are the nostrils and the septum between them. There is another opinion (riwaya) from him that for the two nostrils the full diya is due, and for the septum there is a hukuma (discretionary assessment), because the two nostrils are two things of the same genus, so the diya is due for them, like the lips. There is nothing in the body of a single genus that exceeds the diya except the teeth, for in every tooth there are five camels, which exceeds (8) the diya. It has been narrated that there is nothing in them except the diya, by way of analogy (qiyas) to the rest of the parts of the body. The correct view is the former, because the report from the Prophet (may Allah bless him and grant him peace) was transmitted mandating five [camels] for every tooth (4), so it is obligatory to act upon it, even if it contradicts the analogy (qiyas).
1483 - Issue: He said: "And for the two eyes, the diya is due."
Scholars have unanimously agreed that for the two eyes, if they are hit by error, the full diya is due, and for one eye, half of it is due, due to the statement of the Prophet (may Allah bless him and grant him peace): "And for the two eyes, the diya is due" (1). Furthermore, there are only two of them in the body, so the diya is due for both, and half is due for one, like all other organs of this kind. It was narrated from the Prophet (may Allah bless him and grant him peace) that he said: "And for one eye, fifty camels." Narrated by Malik, in...
(4) Its documentation (takhrij) was provided previously on page 5. (5) In [M] there is an addition: "among the scholars". (6) In [M] there is an addition: "parts". (7) Omitted from [M]. (8) In the original: "and it increases". (1) Its documentation (takhrij) was provided previously on page 5.
رَواه النَّسائىُّ، وَغيرُه (٤)، وروَاه ابنُ عَبدِ البرِّ، وقال: كِتابُ عَمْرو بن حَزمٍ مَعْروفٌ عندَ الفُقَهاءِ، وما فيه مُتَّفَقٌ عليه (٥) إلَّا قَلِيلا.
فصل: ومَا في الإِنْسانِ منْهُ أربعةُ أشياءَ، ففيها الدِّيَةُ، وفى كُلِّ واحدٍ منها رُبْعُ الدِّيَةِ، وهو أجْفانُ العَيْنَيْنِ وأهْدابُها. وما فيه منْه عشَرةٌ؛ ففيها الدِّيَةُ، وفى كلِّ وَاحدٍ منها عُشْرُها، وهى أصَابِعُ الْيدَيْنِ وأصابعُ الرِّجْليْنِ. وما فيه منه ثلاثةٌ (٦)، ففيها الدِّيَةُ, وفى الْواحِدِ منها (٧) ثُلُثها. وهو المَنْخَرانِ، والْحاجِزُ بَيْنَهما. وعنه، في المَنْخَرَيْنِ الدِّيَةُ، وفى الحاجِزِ حُكُومةٌ؛ لأنَّ المَنْخَريْنِ شَيْئانِ مِنَ جِنْسٍ، فكان فيهما الدِّيَةُ، كالشَّفَتيْنِ. وليس في البَدنِ شيءٌ مِنْ جِنْسٍ يَزِيدُ على الدِّيَةِ إلَّا الأسْنانُ، فإنَّ في كُلِّ سِنٍّ خَمسًا مِنَ الإِبلِ، فتزيدُ (٨) على الدِّيَةِ. وقد رُوِىَ أنَّه ليس فيها إلَّا الدِّيَةُ، قياسًا على سائرِ ما في البَدنِ. والصَّحيحُ الأوَّلُ؛ لأنَّ الخبرَ عن النَّبِيِّ -صلى اللَّه عليه وسلم- وَرَدَ بإيجابِ خَمْسٍ في كلِّ سِنٍّ (٤)، فيجِبُ العمَلُ به، وإنْ خَالفَ القياسَ.
١٤٨٣ - مسألة؛ قال: (وَفِى الْعَيْنَيْنِ الدِّيَةُ)
أجْمعَ أهلُ العلمِ على أنَّ في العَيْنينِ، إذا أُصيبَتا خَطأً، الدِّيَةَ، وفى العَيْنِ الواحدةِ نصْفُها؛ لقولِ النَّبِيِّ -صلى اللَّه عليه وسلم-: "وَفِى الْعَيْنَيْنِ الدِّيَةُ" (١). ولأنَّه ليس في الْجسَد منهُما إلَّا شيئانِ، ففيهما الدِّيَةُ، وفى إحْداهما نِصْفُها، كسائرِ الأعْضاءِ التي كذلك. ورُوِىَ عن النَّبِيِّ -صلى اللَّه عليه وسلم-، أنَّهُ قالَ: "وَفِى الْعَيْنِ الْوَاحِدَةِ خَمْسُونَ مِنَ الْإِبِلِ". رَواه مَالكٌ، في
(٤) تقدم تخريجه في صفحة ٥.(٥) في م زيادة: "عند العلماء".(٦) في م زيادة: "أشياء".(٧) سقط من: م.(٨) في الأصل: "وتزيد".(١) تقدم تخريجه في صفحة ٥.