whether the one who was bitten was an oppressor or an oppressed person, because biting is forbidden unless the biting is permissible, such as if someone holds him in a position where he is harmed by being held, or bites his hand, or other such situations where he cannot escape the harm except by biting him, so he bites him; whatever teeth fall out are not subject to liability, because he is a biter and the biting is permissible. Similarly, if one of them bites the hand of the other, and it is impossible for the bitten person to free his hand except by biting him, he has the right to bite him, and the oppressor among them shall be liable for what is lost from the oppressed, while what is lost from the oppressor [is considered unavenged]. The same ruling applies if he bites him in a place other than his hand, or performs an action with him other than biting that leads to the loss of something from the perpetrator; he is not liable for it. It has been narrated from Muhammad ibn Ubayd Allah that a youth took one of the funnels of the oil merchants and inserted it between the legs of a man, then blew into it; the man was startled by that and kicked with his leg, falling upon the youth and breaking some of his teeth. They brought the dispute to Shurayh, and Shurayh said: "I do not decree blood money for a biting dog." The Qadi said: "The bitten person shall free his hand in the easiest way possible. If it is possible to unlock the jaws with his other hand, he shall do so; if that is not possible, he shall punch him in the jaw; if that is not possible, he shall pull his hand from his mouth. If he cannot escape, he has the right to squeeze his testicles; if that is not possible, he has the right to rip his belly open, even if it leads to his death." The correct view is that this sequence is not considered binding, and he has the right to pull his hand [from his mouth] first, because the Prophet (peace and blessings of Allah be upon him) did not ask for details, and because he is not required to leave his hand in the biter's mouth until he resorts to these aforementioned things. Moreover, pulling his hand is merely a means of freeing his hand, and whatever occurred in terms of the falling out of teeth occurred due to the necessity of the permissible act of freeing it, whereas punching his jaw is an act of aggression beyond mere freeing, which may involve freeing, but may also destroy the teeth that
(36) In B and M: "wa-lidhalik" (and for that). (37) In M: "hadar" (unavenged). (38) In M: "Abd Allah". (39) In M: "fakhthay" (his thighs). (40) In B and M: "yumkin" (it is possible). (41) In M: "fa-innahu" (for it). (42) In B: "'ala" (upon). (43) Omitted from: the original manuscript, B.
كان المعْضُوضُ ظَالِمًا أو مَظْلُومًا؛ لأنَّ العَضَّ مُحَرَّمٌ، إلَّا أن يكونَ العَضُّ مُباحًا، مثل أن يُمْسِكَه في موضعٍ يتضَرَّرُ بإمْساكِه، أو يَعَضُّ يدَه، ونحو ذلك ممَّا لا يقدِرُ على التخَلُّصِ من ضَررِه إلَّا بِعَضِّه، فيَعَضُّه، فما سَقَطَ من أسْنانِه ضَمِنَه؛ لأنَّه عَاضٌّ والعَضُّ مُبَاحٌ. وكذلك (٣٦) لو عَضَّ أحدُهما يدَ الآخَرِ، ولم يُمْكِنِ المعْضُوضَ تخليصُ يَدِهِ إلَّا بِعَضِّه، فله عَضُّه، ويَضْمَنُ الظَّالِمُ منهما ما تَلِفَ من المظْلومِ، وما تَلِفَ من الظالِم [كان هَدْرًا] (٣٧). وكذلك الحُكْمُ فيما إذا عَضَّه في غيرِ يَدِه، أو عَمِلَ به عملًا غيرَ العَضِّ أفضَى إلى تَلَفِ شَىْءٍ من الفاعلِ، لم يَضْمَنْه. وقد رَوَى محمدُ بنُ عُبَيْد اللَّه (٣٨): أنَّ غُلامًا أخذَ قِمَعًا من أقْماعِ الزَّيَّاتِينَ، فأدخَلَه بينَ رِجْلَىْ (٣٩) رَجُلٍ، وَنَفَخَ فيه، فذُعِرَ الرَّجُلُ من ذلك، وخَبَطَ بِرِجْلِه، فَوَقَعَ على الغُلامِ، فَكَسَرَ بعضَ أسنانِه، فاخْتَصَمُوا إلى شُرَيْحٍ، فقال شُرَيْحٌ: لا أعْقِلُ الكَلْبَ الهَرَّارَ. قال القاضي: يُخَلِّصُ المعْضُوضُ يدَه بأسْهَلِ ما يُمْكِنُه (٤٠)، فإنْ (٤١) أمْكَنَه فَكُّ لَحْيَيْه بيدِه الأُخْرَى فَعَلَ، وإن لم يُمْكِنْه لَكَمَه في (٤٢) فَكِّه، فإن لم يُمْكِنْه جَذَبَ يَدَه مِن فِيه، فإن لم يَخْلُصْ، فله أن يَعْصِرَ خُصْيَتَيْه، فإن لم يُمْكِنْه، فله أن يَبْعَجَ بَطْنَه، وإن أتَى على نَفْسِه. والصَّحِيحُ أنَّ هذا الترتيبَ غيرُ مُعْتَبَرٍ، وله أن يْجذِبَ يدَه [من فِيهِ] (٤٣) أوَّلًا؛ لأنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- لم يَسْتَفْصِلْ، ولأنَّه لا يَلْزَمُه تَرْكُ يدِه في فَمِ العاضِّ حتى يتحَيَّلَ بهذه الأشْياءِ المذكورة، ولأنَّ جَذْبَ يَدِه مُجَرَّدُ تَخْليصٍ ليَدِه، وما حَصَلَ من سُقوطِ الأسنانِ حَصَلَ ضَرُوةَ التَّخْليصِ الجائزِ، ولَكْمُ فَكِّه جِنَايَةٌ غيرُ التَّخْلِيصِ، وربَّما تضمَّنتِ التَّخْليصَ، وربَّما أتْلَفتِ الأسْنانَ التي
(٣٦) في ب، م: "ولذلك".(٣٧) في م: "هدر".(٣٨) في م: "عبد اللَّه".(٣٩) في م: "فخذى".(٤٠) في ب، م: "يمكن".(٤١) في م: "فإنه".(٤٢) في ب: "على".(٤٣) سقط من: الأصل، ب.