[Machine] He said, "If the leg or arm is broken, there is a penalty of twenty dinars or two fair compensations, meaning if it is healed without any deformity."  

أَنَّهُ قَالَ إِذَا كُسِرَتِ السَّاقُ أَوِ الذِّرَاعُ فَفِيهَا عِشْرُونَ دِينَارًا أَوْ حِقَّتَانِ يَعْنِي إِذَا بَرِئَتْ عَلَى غَيْرِ عَثْمٍ  

[Machine] That a man's leg was broken, and he died at the age of 80. The Sheikh, may God have mercy on him, said that the discrepancy in these narrations indicates that he died under a ruling that reached this extent.  

أَنَّهُ كُسِرَ سَاقُ رَجُلٍ فَقَضَى عُمَرُ ؓ بِثَمَانٍ مِنَ الْإِبِلِ قَالَ الشَّيْخُ رَحِمَهُ اللهُ اخْتِلَافُ هَذِهِ الرِّوَايَاتِ يَدُلُّ عَلَى أَنَّهُ قَضَى فِيهِ بحُكُومَةٍ بَلَغَتْ هَذَا الْمِقْدَارَ  

[Machine] About the book of Muawiyah ibn Abu Sufyan and the book of Umar ibn Abdul Aziz, they say that the Messenger of Allah ﷺ did not stipulate any punishment for breaking the hand due to an error except for setting it right and paying compensation to the one who caused the injury.  

عَنْ كِتَابِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ وَكِتَابِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَيَقُولُونَ لَمْ يَجْعَلْ رَسُولُ اللهِ ﷺ فِي كَسْرِ الْيَدِ فِي الْخَطَأِ إِلَّا جُعْلَ الْجَابِرِ وَإِنْ هِيَ اسْتَوَتْ وَفِيهَا عَثْمٌ أَوْ شَيْءٌ أُقِيمَتْ قِيَمُهُ ثُمَّ غَرِمَهَا الَّذِي كَسَرَهَا  

[Machine] I have encountered among our scholars those who say, "Every broken bone is an error, then it is set straight without any deficiency or flaw. In this, there is nothing but the skill of the healer and its likeness. However, if something in it is set improperly and has a defect or deficiency, then that is considered bad, and its flaw is evaluated by the knowledgeable ones of sight and intellect. Then, it is judged according to what they see. Likewise, they say about a dislocated joint and every wound in the body when it recovers and has no flaw, they see in it nothing but the skill of the healer and its likeness."  

كَانَ مَنْ أَدْرَكْتُ مِنْ فُقَهَائِنَا الَّذِينَ يُنْتَهَى إِلَى قَوْلِهِمْ يَقُولُونَ كُلُّ عَظْمٍ كُسِرَ خَطَأٌ ثُمَّ جُبِرَ مُسْتَوِيًا غَيْرَ مَنْقُوصٍ وَلَا مَعِيبٍ فَلَيْسَ فِي ذَلِكَ إِلَّا عَطَاءُ الْمُدَاوِي وَشِبْهُ ذَلِكَ فَإِنْ جُبِرَ شَيْءٌ مِنْ ذَلِكَ وَبِهِ عَيْبٌ أَوْ نَقْصٌ فَإِنَّهُ يُقَدَّرُ شَيْنُ ذَلِكَ وَعَيْبُهُ يُقَيِّمُ ذَلِكَ أَهْلُ الْبَصَرِ وَالْعَقْلِ ثُمَّ يُعْقَلُ عَلَى قَدْرِ مَا يَرَوْنَ وَكَذَلِكَ قَالُوا فِي الشَّجَّةِ الْمَلْطَاءِ وَفِي كُلِّ جُرْحٍ فِي الْجَسَدِ إِذَا بَرَأَ وَلَيْسَ بِهِ عَيْبٌ لَا يَرَوْنَ فِي ذَلِكَ إِلَّا عَطَاءَ الْمُدَاوِي وَشِبْهَ ذَلِكَ