Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Section

A full blood-money is due for the loss of each faculty: hearing, sight, smell, and taste. The same applies to speech, intellect, the ability to walk, eat, or engage in sexual intercourse, and the inability to retain urine or stool, …

In this section, the author discusses faculties, which are the senses.

His statement, “For each faculty there is a full blood-money—namely hearing, sight, smell, and taste”: the author mentions only four of the senses, whereas it is well known that there are five; he has omitted touch.

His statement, “hearing,” means that a person assaults another until he can no longer hear, even if the ear itself remains intact. In that case, a full blood-money is due. A hadith has been reported, though it is weak: “For hearing there is a blood-money” (1). If hearing is impaired, however, then an assessment of compensation is due, since the degree of hearing cannot be precisely measured.

But if the injured party claims that his hearing has been lost and the offender denies it, he is tested by a stratagem: someone comes upon him unexpectedly and produces near him things that make a disturbing sound. If he moves or turns around, then he can hear; otherwise, he cannot.

His statement, “sight”: if a person assaults another and thereby causes the loss of his sight, a blood-money is due, whether this occurs through damage to the eye or to the brain. If he destroys the sight of one eye, then the blood-money for that eye is due; if it is in both eyes, a full blood-money is due. If sight is weakened, then an assessment of compensation is due.

The same is said here as was said regarding hearing: if the injured party claims that he cannot see and the offender denies it, he is tested by a stratagem. Some of them said: his eye is opened

(1) Reported by al-Bayhaqi, who deemed it weak (8:85), on the authority of Muadh, may Allah be pleased with him. See also: Irwa al-Ghalil (7:321).
فَصْلٌ وَفِي كُلِّ حَاسَّةٍ دِيَةٌ كَامِلَةٌ، وَهِيَ السَّمْعُ، وَالْبَصَرُ، وَالشَّمُّ، وَالذَّوْقُ وَكَذَا فِي الكَلَامِ وَالْعَقْلِ، وَمَنْفَعَةُ الْمَشْيِ، وَالأَْكْلِ، وَالنِّكَاحِ، وَعَدَمِ استِمْسَاكِ الْبَوْلِ، أَوِ الْغَائِطِ، ......... هذا الفصل يتكلم فيه المؤلف عن المنافع؛ والمنافع هي الحواس. قوله: «وفي كل حاسة دية كاملة، وهي السمع والبصر، والشم، والذوق» المؤلف لم يعد من الحواس إلا أربعاً، والمعروف أن الحواس خمس، فأسقط اللمس. وقوله: «السمع» بمعنى أن يجني عليه حتى يصير لا يسمع، وإن بقيت الأذن، فتجب الدية كاملة، وورد حديث لكنه ضعيف: «في السمع الدية» (١)، فإن نقص السمع فحكومة؛ لأنه لا يمكن تقدير السمع. ولكن لو ادعى المجني عليه زواله، وأنكر الجاني، فإنه يُتَحايل عليه، فيأتيه أحدٌ بغتة، ويطلق عنده أشياء لها صوت مزعج، فإن تحرك، أو التفت فهو يسمع، وإلا فلا. وقوله: «والبصر» إذا جنى على البصر حتى أذهبه ففيه الدية، وسواء كان ذلك عن طريق العين، أو عن طريق الدماغ، فإن أذهب البصر في عين فعليه دية العين، وإن كان في العينين فعليه دية كاملة، فإن أضعف البصر فحكومة. وهذا يقال فيه ما قيل في السمع: فإذا ادعى المجني عليه أنه لا يبصر وأنكر الجاني، فيُتحايل عليه، قال بعضهم: نفتح عينه
(١) أخرجه البيهقي وضعفه (٨/ ٨٥) من حديث معاذ ﵁، وانظر: الإرواء (٧/ ٣٢١).

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