English
Ya’la ibn Umayyah (may Allah be pleased with him) narrated: "I went on the expedition of difficulty with the Messenger of Allah (ﷺ), and I had a hired worker. He fought with a man, and one of them bit the other’s hand. The one who was bitten pulled his hand from the biter’s mouth, dislodging his incisor, which fell out. He went to the Prophet (ﷺ), who waived his incisor and said: 'Would he leave his hand in your mouth for you to gnaw on it like a stallion?'"
Commentary and footnotes (2)
Note 1
(1) His statement: “He waived his incisor” etc.: The scholars differed on this. A group said: "If someone bites another’s hand, and the bitten one pulls his hand from the biter’s mouth, dislodging some of the biter’s teeth, there is nothing upon him for the tooth." This is narrated from Abu Bakr Al-Siddiq and Shurayh, and it is the view of the Kufans and Al-Shafi’i. They said: "If the bitten one injured him elsewhere, he is liable for it." Ibn Abi Layla and Malik said: "He is liable for the blood money of the tooth." The Hadith of this chapter is evidence for the first group. So it is in (Umdat al-Qari). It is said in (Nayl al-Awtar): "This Hadith indicates that if an offense occurs due to the victim, like the mentioned incident and similar, there is no retribution or compensation. The majority hold this view, but with the condition that the bitten one, for example, could not free his hand or similar by a lesser means, and that the bite was painful. The apparent evidence does not require this condition. It is said: 'It is from qualifying with general rules.'"
Note 1
(١) قوله: فأهدر ثنيته إلخ: واختلف العلماء فيه، فقالت طائفة: من عَضَّ يد رجل فانتزع المعضوض يده من فم العاضَ فقلع شيئًا من أسنان العاض فلا شيء عليه في السن، روي هذا عن أبي بكر الصديق وشريح، وهو قول الكوفيين والشافعي، قالوا: ولو جرحه المعضوض في موضع آخر فعليه ضمانه. وقال ابن أبي ليلى ومالك: هو ضامن لدية السن، وحديث الباب حجة الأولين. كذا في (عمدة القاري). وقال في (نيل الأوطار): هذا الحديث يدل على أن الجناية إذا وقعت على المجني بسبب منه كالقصة المذكورة وما شابهها، فلا قصاص ولا أرش، وإليه ذهب الجمهور، ولكن بشرط أن لا يتمكن المعضوض مثلًا من إطلاق يده أو نحوها بما هو أيسر من ذلك، وأن يكون ذلك العض مما يتألم به المعضوض، وظاهر الدليل عدم الاشتراط. وقد قيل: إنه من باب التقييد بالقواعد الكلية.