and the septum. Their limit in length is the length of the mouth up to the edges of the corners of the mouth, though the edges of the corners of the mouth are not part of them.
1490 - Issue: He said: (And for the tongue of a speaker, the full diya is due).
The scholars have reached consensus on the obligation of the full diya for the tongue of a person who can speak. This has been narrated from Abu Bakr, 'Umar, 'Ali, and Ibn Mas'ud (may Allah be pleased with them). The people of Medina, the people of Kufa, the Ashab al-Ra'y, the Ashab al-Hadith, and others have held this view. In the letter of the Prophet (peace and blessings of Allah be upon him) to 'Amr ibn Hazm: "And for the tongue, there is the diya." And because it possesses beauty and utility, it is similar to the nose. As for beauty, it has been narrated that the Prophet (peace and blessings of Allah be upon him) was asked about beauty and said: "It is in the tongue." It is said: A man's beauty is in his tongue, and a person consists of his two smallest parts: his heart and his tongue. It is said: What is a human without a tongue, other than a formed image or an abandoned beast? As for utility, through it purposes are attained, rights are reclaimed, calamities are repelled, needs are fulfilled, and acts of worship are completed—in recitation, remembrance, gratitude, enjoining good and forbidding evil, teaching, and pointing toward the manifest truth and the straight path. Through it, one tastes food, and it aids in chewing, turning food over, and purifying and cleaning the mouth. It is the organ with the greatest utility and the most complete beauty; thus, the obligation of the diya for other organs serves as a reminder of its obligation for the tongue. The diya is only due for the tongue of a speaker; if one is mute, there is no full diya due for it, without disagreement, due to the loss of its intended utility, like a paralyzed hand or a fixed eye.
Section: And for speech, the full diya is due. If one commits an offense against him and he becomes mute, his full diya is due; because everything for which the diya is linked to its destruction, it is also linked to the destruction of its utility, like the hand. As for if he commits an offense against him and removes his sense of taste,
(1) In B: "al-lisan". (2) Its documentation has preceded on page 5. (3) See: Al-Jami' al-Kabir by al-Suyuti 1/403, and he attributed it to Ibn al-Anbari. (4) In B and M: there is an addition of "bihi".
