it usually kills and is frequently taken as a path to murder, thus it necessitates qisas, just as if he had coerced him to drink it. As for the hadith of Anas, it does not mention therein that anyone died from it, and qisas is not mandatory unless someone is killed by it. It is possible that the Prophet (peace be upon him) had not killed her before Bishr ibn al-Bara' died, but when he died, the Prophet (peace be upon him) sent for her, questioned her, she confessed, and he killed her; thus, Anas reported the beginning of the incident without its conclusion, and it is necessary to interpret it this way to reconcile the two reports. It is also possible that he refrained from killing her because she did not intend to kill Bishr ibn al-Bara', but rather intended to kill the Prophet (peace be upon him), so the intentionality was lacking in relation to Bishr. This differs from the case of offering a knife; for a knife is not offered to a person for him to kill himself with it, but is offered for him to benefit from, while he is aware of both its harm and benefit, making it resemble the case where poison is offered to a person who is aware of it. However, if he mixes poison into his own food and leaves it in his house, and a person enters and eats it, he is not liable for qisas or diyah, because he did not kill him; rather, the entrant killed himself. This resembles the case where one digs a well in his own house, and a man enters and falls into it. This is the same whether he intended by that the killing of the eater, such as if he knew that an oppressor intended to invade his house and he left the poison in the food to kill him; this is as if he dug a well in his house so that a thief would fall into it when entering to steal. If a man entered with his permission and ate the poisoned food without his permission, he would not be liable for it for that reason. If he mixes it into a man's food, or presents him with poisoned food, and informs him of its toxicity and he eats it, he is not liable, because he ate it knowing its condition, resembling the case where one presents a knife to a person and he stabs himself with it. If he gives someone poison to drink, or mixes it into his food, and he eats it without knowing of it, and it is something that usually does not kill, then it is quasi-intentional. If there is a disagreement regarding whether such a thing usually kills or not, and there is evidence that testifies, it is acted upon. If the evidence says: "It kills the thin and weak, but not the strong," or other than this, it is acted upon according to that.