Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/154)

His statement, “and the eyelashes”: a full blood-money is due for them, and for one eyelid’s eyelashes, one quarter of the blood-money is due. If he assaults him so that the hair of his moustache is lost, what is due from him? He owes an assessed compensation. The small patch of hair beneath the lower lip likewise entails an assessed compensation, because it is not part of the beard.

As for underarm hair, the matter is to be referred to medical experts. If the doctors say that the presence of this hair is beneficial and that removing it by plucking benefits the body, then the injured party is entitled to an assessed compensation. But if they say that its removal is a benefit to him, then nothing is due for removing it. Pubic hair is like underarm hair, and the same ruling applies to it as applies to underarm hair.

Some scholars held that no full blood-money is due for these four types of hair. They said that they have no benefit besides beauty; thus, they are like a paralysed hand or a functioning but sightless eye. According to this view, an assessed compensation is due for them—just as if someone assaulted another and scratched his face, thereby impairing his appearance, an assessed compensation would be due. This is one narration from Imam Ahmad and the position of al-Shafi‘i and Malik, may Allah have mercy on them.

However, the well-known position in the madhhab is that a full blood-money is due for them, unlike the other types of hair, for which an assessed compensation is due. The apparent view is that the madhhab position is more correct, especially regarding the hair of the head and the beard.

His statement, “If it returns and grows back, its due liability is waived”: mūjibahu (“its due liability”) is pronounced with the letter jim carrying a fatḥah, and this is required, because the mūjib of something is that which causes it to become obligatory, whereas its mūjab is that which becomes obligatory because of it. There is a difference between them. Similarly, the muqtaḍī of something is that which causes it to exist, whereas its muqtaḍā is that which exists because of it.

His statement, “If it returns and grows back, its due liability is waived”: if this man had

وقوله: «وأهداب العينين» ففيها الدية كاملة، وفي الواحد ربع الدية، ولو جنى عليه حتى أذهب شعر شاربه فما الذي عليه؟ عليه حكومة، والعنفقة فيها حكومة؛ لأنها ليست من اللحية، وأما شعر الإبطين فإنه يُنظر، فإذا قال الأطباء: إن وجود هذا الشعر خير وأن إزالته بالنتف فيه مصلحة للبدن، فإن هذا المجني عليه يعطى حكومة، وإن قالوا: هذا إحسان إليه فلا شيء في إزالته، وشعر العانة كالإبط، فيقال فيه ما قيل في شعر الإبط. وذهب بعض أهل العلم إلى أن هذه الشعور الأربعة لا تجب فيها الدية، وقالوا: إنه لا منفعة منها إلا الجمال، فهي كاليد الشلاء، والعين القائمة، وعلى هذا ففيها حكومة، كما لو جنى عليه فخدش وجهه حتى ذهب جماله ففيه حكومة، وهذا رواية عن الإمام أحمد، ومذهب الشافعي، ومالك ﵏. ولكن المشهور من المذهب أنه يجب فيها الدية، بخلاف الشعور الأخرى فإنه يجب فيها حكومة، والظاهر أن المذهب أصح، لا سيما شعر الرأس واللحية. قوله: «فإن عاد فنبت سقط موجَبه» «موجَبه» بفتح الجيم وهذا متعين؛ لأن موجِب الشيء ما كان سبباً لوجوبه، وموجَب الشيء ما وجب بسببه، فبينهما فرق، ونظير ذلك المقتضي والمقتضى، فمقتضي الشيء ما كان سبباً لوجوده، ومقتضاه ما وجد بسببه. وقوله: «فإن عاد فنبت سقط موجبه» فإن كان هذا الرجل قد