that the biting did not cause, and starting by pulling his hand was more appropriate. It stands to reason that whenever it is possible for him to pull his hand away, yet he instead resorts to punching his jaw, causing the loss of a tooth, he is liable, because it was possible to escape by means that were more appropriate than that.
Section: Whoever peeks into a person's house through a hole, a crack in the door, or the like, and the owner of the house throws a pebble at him or stabs him with a stick, and that results in him losing his eye, the owner is not liable for it. Al-Shafi'i held this view as well. Abu Hanifa said: He is liable, because if he had entered the house and looked inside, or touched his wife in a way short of sexual intercourse, it would not be permissible to gouge out his eye; thus, mere looking is even more so deserving of this ruling. We hold the view of what was narrated by Abu Hurayra that the Messenger of Allah (peace and blessings of Allah be upon him) said: "If a person peeks at you without permission, and you throw a pebble at him and poke his eye out, there is no sin upon you." Also, from Sahl ibn Sa'd, that a man peeked through a hole in the door of the Prophet (peace and blessings of Allah be upon him) while the Messenger of Allah (peace and blessings of Allah be upon him) was scratching his head with a midra (a tool) in his hand. The Messenger of Allah (peace and blessings of Allah be upon him) said: "If I had known you were looking at me, I would have poked your eye out" or "I would have stabbed your eye with it." Both are agreed upon. This differs from what they drew an analogy to, because he who enters a house is known, so one can conceal oneself from him, which is unlike the one looking through a hole, as he sees without being known; furthermore, the report (hadith) takes precedence over analogy. The apparent meaning of Ahmad's words is that it is not a condition in this
(44) In the original manuscript and B: "al-dar" (the house). (45) Al-midra: A piece of wood inserted into the hair to smooth or arrange it. (46) In B and M: "latamta" (you slapped). We did not find this word in the sources of verification. (47) The first [hadith]: Collected by al-Bukhari, in: Chapter on one who takes his right or exacts retribution without the ruler, and Chapter on one who peeks into a people's house and they gouge out his eye... from the Book of Blood Money (al-Diyat). Sahih al-Bukhari 9/8, 9, 13. And by Muslim, in: Chapter on the prohibition of looking into the house of another, from the Book of Manners (al-Adab). Sahih Muslim 3/1699. It was also collected by al-Nasa'i, in: Chapter on one who exacts retribution and takes his right without the ruler, from the Book of Qasamah. Al-Mujtaba 8/55. And by Imam Ahmad, in: Al-Musnad 2/243. The second [hadith]: Collected by al-Bukhari, in: Chapter of Combing, from the Book of Clothing, and in: Chapter of Seeking Permission due to sight, from the Book of Seeking Permission. Sahih al-Bukhari 7/211, 8/66. And by Muslim, in: Chapter on the prohibition of looking into the house of another, from the Book of Manners. Sahih Muslim 3/1698. It was also collected by al-Tirmidhi, in: Chapter on one who peeks into a people's house without their permission, from the Chapters of Seeking Permission. 'Aridat al-Ahwadhi 10/178. And by al-Nasa'i, in: Chapter mentioning the hadith of 'Amr ibn Hazm regarding blood money, from the Book of Qasamah. Al-Mujtaba 8/54, 55. And by al-Darimi, in: Chapter on one who peeks into a people's house without their permission, from the Book of Blood Money. Sunan al-Darimi 2/197, 198. And by Imam Ahmad, in: Al-Musnad 5/330, 334, 335.
لم يَحْصُلِ العَضُّ بها، وكانت البَداءةُ بجَذْبِ يَدِه أوْلَى. ويَنْبَغِى أنَّه متى أمْكَنَه جَذْبُ يَدِه، فَعَدَلَ إلى لَكْمِ فَكِّه، فأتْلَفَ سِنًّا، ضَمِنَه، لإِمْكانِ التَّخَلُّصِ بما هو أوْلَى منه.
فصل: ومَن اطَّلعَ في بيتِ إنسانٍ مِن ثَقْبٍ، أو شَقِّ بابٍ، أو نحوِه، فَرَمَاه صاحبُ البيتِ (٤٤) بحَصاةٍ، أو طَعَنَه بعُودٍ، فَقَلَعَ عَيْنَه، لم يَضْمَنْها. وبه قال الشَّافِعِىُّ. وقال أبو حنيفةَ: يَضْمَنُها؛ لأنَّه لو دخَلَ منزلَه، ونظرَ فيه، أو نالَ من امْرأتِه ما دُونَ الفَرْجِ، لم يَجُزْ قَلْعُ عَيْنِه، فَمُجَرَّدُ النَّظَرِ أوْلَى. ولَنا، ما رَوَى أبو هُرَيْرةَ، أنَّ رسولَ اللَّه -صلى اللَّه عليه وسلم- قال: "لَوْ أَنَّ امْرَأً اطَّلَعَ عَلَيْكَ بِغَيْرِ إِذْنٍ، فَحَذَفْتَه بِحَصَاةٍ، فَفَقَأْتَ عَيْنَه، لَمْ يَكُنْ عَلَيْكَ جُنَاحٌ". وعن سهلِ بنِ سعدٍ، أنَّ رجلًا اطَّلَعَ في جُحْرٍ من بابِ النَّبِيِّ -صلى اللَّه عليه وسلم-، ورسولُ اللَّه -صلى اللَّه عليه وسلم- يحُكُّ رَأْسَه بِمِدْرَى (٤٥) في يدِه، فقال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "لَوْ عَلِمْتُ أنَّكَ تَنْظُرُنِى، لَطمَسْتُ (٤٦)، أو لَطَعَنْتُ بها في عَيْنِكَ". مُتَّفَقٌ عليهما (٤٧). ويُفارِقُ ما قاسُوا عليه؛ لأنَّ مَن دَخَلَ المنزلَ يُعْلَم به، فيُسْتَتَرُ منه، بخلافِ النَّاظِرِ من ثَقْبٍ، فإنَّه يرَى من غيرِ عِلْمٍ به، ثم الخبرُ أوْلَى من القياسِ. وظاهرُ كلامِ أحمدَ، أنَّه لا يُعْتَبَرُ في هذا
(٤٤) في الأصل، ب: "الدار".(٤٥) المدرى: عود يُدْخَلُ في الرأس ليضم بعض الشعر إلى بعض.(٤٦) في ب، م: "لطمت". ولم نجد الكلمة في مصادر التخريج.(٤٧) الأول، أخرجه البخاري، في: باب من أخذ حقه أو اقتص دون السلطان، وباب من اطلع في بيت قوم ففقأوا عينه. . ., من كتاب الديات. صحيح البخاري ٩/ ٨، ٩، ١٣. ومسلم، في: باب تحريم النظر في بيت غيره، من كتاب الآداب. صحيح مسلم ٣/ ١٦٩٩.كما أخرجه النسائي، في: باب من اقتص وأخذ حقه دون السلطان، من كتاب القسامة. المجتبى ٨/ ٥٥. والإِمام أحمد، في: المسند ٢/ ٢٤٣.والثانى، أخرجه البخاري، في: باب الامتشاط، من كتاب اللباس، وفى: باب الاستئذان من أجل البصر، من كتاب الاستئذان. صحيح البخاري ٧/ ٢١١، ٨/ ٦٦. ومسلم، في: باب تحريم النظر في بيت غيره، من كتاب الآداب. صحيح مسلم ٣/ ١٦٩٨.كما أخرجه الترمذي، في: باب من اطلع في دار قوم بغير إذنهم، من أبواب الاستئذان. عارضة الأحوذى ١٠/ ١٧٨. والنسائي، في: باب ذكر حديث عمرو بن حزم في العقول، من كتاب القسامة. المجتبى ٨/ ٥٤، ٥٥. والدارمى، في: باب من اطلع في دار قوم بغير إذنهم، من كتاب الديات. سنن الدارمي ٢/ ١٩٧، ١٩٨. والإِمام أحمد، في: المسند ٥/ ٣٣٠، ٣٣٤، ٣٣٥.
