the diya. This is narrated from Umar. This was the opinion of Mujahid, Qatada, al-Thawri, al-Awza'i, the people of al-Sham, the people of Iraq, Malik, al-Shafi'i, and Ibn al-Mundhir, and I do not know of any dissenter to them from among others. It has been narrated from Mu'adh that the Prophet (peace and blessings of Allah be upon him) said: "In hearing is the diya." Abu al-Muhallab narrated from Abu Qilaba that a man threw a stone at a man's head, causing him to lose his hearing, his intellect, his speech, and his virility, so Umar decreed four diyas while the man was still alive. And because it is a sense that is distinguished by utility, so the diya is mandatory for it, just as it is for sight. If hearing is lost from one of the two ears, half the diya is mandatory, just as if sight were lost from one of the two eyes. If he cuts his two ears and his hearing is lost, two diyas are mandatory; because the hearing is in something other than them, so it is like what [would be the case] if he cut the eyelids of his two eyes and his sight was lost, unlike the eye if it is plucked out and his sight is lost, for the sight is within the eye, so it is similar to the [loss of] grasping power caused by the amputation of the hand.
Section: If they differ regarding the loss of his hearing, he is observed and called out to, and his reaction is watched; he is tested during the sound of thunder and loud noises. If a disturbance, turning, or anything indicating hearing appears from him, then the word of the perpetrator is accepted along with his oath; because the appearance of signs indicates that he is hearing, so the claim of the claimant is outweighed, and he (the perpetrator) takes an oath, for it is possible that what appeared from him was by coincidence. If nothing of that sort is found from him, then the word [of the claimant] is accepted, along with his oath; because the apparent state is that he is not hearing, and he takes an oath, for it is possible that he was cautious and patient. If he claims this in one of them, the other is plugged, and he is observed.
(1) See: what was recorded by al-Bayhaqi, in: The Chapter on Hearing, from the Book of Diya. Al-Sunan al-Kubra 8/86. (2) Omitted from: [Original]. (3) Recorded by al-Bayhaqi, in: The Chapter on Hearing, from the Book of Diya. Al-Sunan al-Kubra 8/85, 86. (4) Recorded by al-Bayhaqi, in: The Chapter on the Loss of Intellect from Injury, from the Book of Diya, and in: The Chapter on Combined Wounds, from the Book of Diya. Al-Sunan al-Kubra 8/86, 98. And by Abd al-Razzaq, in: The Chapter on He Who Has Been Afflicted in His Limbs..., from the Book of 'Uqul. Al-Musannaf 10/12. And by Ibn Abi Shaybah, in: The Chapter on Blood Money, from the Book of Diya 9/266. (5) In [M]: "his ear". (6) In [M]: "plucked". (7) In [Original]: "hearing". The corrected version will follow.
الدِّيَةَ. رُوِىَ ذلك عن عُمرَ (١). وبه قالَ مُجاهِدٌ، وقَتادةُ، والثَّوْرىُّ، والأوْزاعىُّ، وأهلُ الشَّامِ، وأهلُ العراقِ، ومالكٌ، والشَّافعىُّ، وابنُ المُنْذِرِ، ولا أعلم عن غيرِهم خلافًا لهم. وقد رُوِىَ عن مُعاذٍ، أنَّ (٢) النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "وَفِى السَّمْعِ الدِّيَةُ" (٣). ورَوَى أبو المُهَلَّبِ، عن أبي قِلَابةَ، أنَّ رجلًا رَمَى رجُلًا بحجَرٍ في رأسِه، فذَهَبَ سمعُه وعَقْلُه ولسانُه ونكاحُه، فقَضَى عُمَرُ بأرْبعِ دِيَاتٍ، والرَّجلُ حَىٌّ (٤). ولأنَّها حاسَّةٌ تخْتصُّ بنَفْعٍ، فكانَ فيها الدِّيَةُ، كالبصَرِ. وإنْ ذهبَ السَّمْعُ من إحْدَى الأُذُنينِ، وجبَ نصفُ الدِّيَةِ، كما لو ذهبَ البصرُ من إحْدَى العَيْنَيْنِ. وإن قطَعَ أُذُنَيْه (٥)، فذهبَ سمْعُه، وجبَتْ دِيَتان؛ لأنَّ السَّمْعَ في غيرِهما، فأشْبَهَ ما لو قطَع (٦) أجْفانَ عَيْنَيْه فذَهبَ بصرُه، بخلافِ العَيْنِ إذا قُلِعَتْ فذهَبَ بصرُه. فإنَّ البصرَ في العَيْنِ، فأشْبَهَ البَطْشَ الذَّاهِبَ بقَطْعِ اليدِ.
فصل: وإن إخْتَلفا في ذَهابِ سَمْعِه، فإنَّه يُتَغَفَّلُ ويُصاحُ به، ويُنْظَرُ اضْطِرابُه، ويُتأمَّلُ عندَ صَوْتِ الرَّعْدِ والأصْواتِ المُزْعِجَةِ، فإنْ ظَهر منه انْزِعاجٌ، أو الْتِفاتٌ، أو ما يَدُلُّ على السَّمْعِ، فالقولُ قولُ الجانى مع يَمِينِه؛ لأنَّ ظُهورَ الأماراتِ يُدلُّ على أنَّه سَمِيعٌ (٧)، فغلَبتْ جَنْبَةُ المُدَّعِى، وحَلَفَ، لجوازِ أنْ يكونَ ما ظهرَ منه اتِّفاقًا، وإنْ لم يوجدْ منه شيءٌ من ذلك، فالقولُ قولُه، مع يَمِينه؛ لأنَّ الظَّاهرَ أنَّه غيرُ سَميعٍ، وحَلَفَ لجَوازِ أن يكونَ احْتَرزَ وتصَبَّرَ. وإن ادَّعى ذلك في إحْداهما، سُدَّتِ الأُخْرَى، وتُغُفِّلَ
(١) انظر: ما أخرجه البيهقي، في: باب السمع، من كتاب الديات. السنن الكبرى ٨/ ٨٦.(٢) سقط من: الأصل.(٣) أخرجه البيهقي، في: باب السمع، من كتاب الديات. السنن الكبرى ٨/ ٨٥، ٨٦.(٤) أخرجه البيهقي، في: باب ذهاب العقل من الجناية، من كتاب الديات، وفى: باب اجتماع الجراحات, من كتاب الديات. السنن الكبرى ٨/ ٨٦، ٩٨. وعبد الرزاق، في: باب من أصيب من أطرافه. . ., من كتاب العقول. المصنف ١٠/ ١٢. وابن أبي شيبة، في: باب في العقل، من كتاب الديات ٩/ ٢٦٦.(٥) في م: "أذنه".(٦) في م: "قلع".(٧) في الأصل: "سمع". والمثبت سيأتي.
