[Machine] In the fingers, in every joint, there is two-thirds of the digit except for the thumb. Because in it, there are two joints. This information was informed to me by Abu Abdullah from Abu al-Walid, who narrated from Al-Hasan ibn Sufyan, who narrated from Abu Bakr, who narrated from Abdul Rahman, who narrated from Hajjaj, and he mentioned it.  

فِي الْأَصَابِعِ فِي كُلِّ مَفْصِلٍ ثُلُثُ الدِّيَةِ إِلَّا الْإِبْهَامَ فَإِنَّ فِيهَا نِصْفَ الدِّيَةِ لِأَنَّ فِيهَا مَفْصِلَيْنِ أَنْبَأَنِيهِ أَبُو عَبْدِ اللهِ عَنْ أَبِي الْوَلِيدِ ثنا الْحَسَنُ بْنُ سُفْيَانَ ثنا أَبُو بَكْرٍ ثنا عَبْدُ الرَّحِيمِ عَنْ حَجَّاجٍ فَذَكَرَهُ  

[Machine] There was in the book of 'Amr ibn Hazm when the Messenger of Allah ﷺ sent him to Najran: at every year, there were five camels as tribute, and in the fingers there were ten camels for each one, and in the ear there were fifty, and in the eye there were fifty, and in the leg there were fifty, and in the nose, when the dewlap is removed, the complete ransom (marin al-diyyah), and in the mamoomeh (a part of the palm of the hand) a third of the soul (nafs), and in the ja'ifeh (part of the foot) a third of the soul. Ash-Shafi'i (may Allah have mercy on him) said: It is not permissible to say that the ransom is given in the eye of the blind (ayn al-a'war), and the Messenger of Allah ﷺ decreed that the eye is worth fifty, which is half of the ransom, and the eye of the blind cannot exceed being an eye.  

كَانَ فِي كِتَابِ عَمْرِو بْنِ حَزْمٍ حِينَ بَعَثَهُ رَسُولُ اللهِ ﷺ إِلَى نَجْرَانَ فِي كُلِّ سِنٍّ خَمْسٌ مِنَ الْإِبِلِ وَفِي الْأَصَابِعِ فِي كُلِّ مَا هُنَالِكَ عَشْرٌ عَشْرٌ مِنَ الْإِبِلِ وَفِي الْأُذُنِ خَمْسُونَ وَفِي الْعَيْنِ خَمْسُونَ وَفِي الرِّجْلِ خَمْسُونَ وَفِي الْأَنْفِ إِذَا اسْتُؤْصِلَ الْمَارِنُ الدِّيَةُ كَامِلَةً وَفِي الْمَأْمُومَةِ ثُلُثُ النَّفْسِ وَفِي الْجَائِفَةِ ثُلُثُ النَّفْسِ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ لَا يَجُوزُ أَنْ يُقَالَ فِي عَيْنِ الْأَعْوَرِ الدِّيَةُ وَإِنَّمَا قَضَى رَسُولُ اللهِ ﷺ فِي الْعَيْنِ بِخَمْسِينَ وَهِيَ نِصْفُ دِيَةٍ وَعَيْنُ الْأَعْوَرِ لَا تَعْدُو أَنْ تَكُونَ عَيْنًا  

[Machine] I entered his sight and said, "I am ready to pay half of the blood money for it."  

مَا أَنَا فَقَأْتُ عَيْنَهُ أَنَا أَدِي قَتِيلَ اللهِ فِيهَا نِصْفُ الدِّيَةِ  

[Machine] "An eye for an eye."  

الْعَيْنُ بِالْعَيْنِ  

[Machine] If he wants, he can take the full amount of the dowry, and if he wants, he can take half of the dowry and leave the other half for the woman. This was also narrated by Qatadah from Khalas from Ali. It was also narrated by Ata' bin Abi Rabah from Ali. And this hadith is transmitted.  

إِنْ شَاءَ أَخَذَ الدِّيَةَ كَامِلًا وَإِنْ شَاءَ أَخَذَ نِصْفَ الدِّيَةِ وَفَقَأَ بِالْأُخْرَى إِحْدَى عَيْنَيِ الْفَاقِئِ وَرَوَاهُ أَيْضًا قَتَادَةُ عَنْ خِلَاسٍ عَنْ عَلِيٍّ ؓ وَرَوَى فِي ذَلِكَ أَيْضًا عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ عَنْ عَلِيٍّ ؓ وَهُوَ مُرْسَلٌ  

[Machine] Ali decided in the case of a one-eyed man that he is entitled to the full blood money. Ibn Wahb informed me that Ibn Lahiaa narrated from Ja'far, who narrated from Urwah bin Zubair the same.  

أَنَّ عَلِيًّا ؓ قَضَى فِي أَعْوَرَ فُقِئَتْ عَيْنُهُ أَنَّ لَهُ الدِّيَةَ كَامِلَةً قَالَ 16296 وَحَدَّثَنَا ابْنُ وَهْبٍ أَخْبَرَنِي ابْنُ لَهِيعَةَ عَنْ جَعْفَرٍ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ مِثْلَهُ  

[Machine] He said regarding the blind eye, when his other eye remains strong, then the strength does not increase by the fact that it is guided by an eye similar to it. But if reason is accepted in it, then it is the complete compensation; because it is the remaining sight. He said: Makhlamah bin Bukayr informed me from his father that he said: I heard Sulaiman bin Yasir and I was consulted about a man who becomes blind in one eye and then his other eye is injured. The compensation was given to him. He said: Yunus informed me from Ibn Shihab that he said regarding the blind eye of a healthy person, Ibn Shihab said: Allah has decreed in His book that the eye is by the eye, so his eye is a compensation even if it is the remaining of his sight.  

أَنَّهُ قَالَ فِي عَيْنِ الْأَعْوَرِ إِذَا فُقِئَتْ عَيْنُهُ الْبَاقِيَةُ عَمْدًا الْقَوَدُ لَا يُزَادُ أَنْ يُقَادَ بِهَا عَيْنًا مِثْلَهَا فَإِنْ قَبِلَ فِيهَا الْعَقْلَ فَفِيهَا الدِّيَةُ كَامِلَةً؛ لِأَنَّهَا بَقِيَّةُ بَصَرِهِ 16298 قَالَ وَأَخْبَرَنِي مَخْرَمَةُ بْنُ بُكَيْرٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ سُلَيْمَانَ بْنَ يَسَارٍ وَاسْتُفْتِيَ فِي الرَّجُلِ يَكُونُ أَعْوَرَ ثُمَّ تُصَابُ عَيْنُهُ الْأُخْرَى فَقَالَ لَهُ الدِّيَةُ 16299 قَالَ وَأَخْبَرَنِي يُونُسُ عَنِ ابْنِ شِهَابٍ أَنَّهُ قَالَ فِي أَعْوَرَ فَقَأَ عَيْنَ رَجُلٍ صَحِيحٍ قَالَ ابْنُ شِهَابٍ قَضَى اللهُ فِي كِتَابِهِ أَنَّ الْعَيْنَ بِالْعَيْنِ فَعَيْنُهُ قَوَدٌ وَإِنْ كَانَ بَقِيَّةَ بَصَرِهِ  

[Machine] That in one of them is half of the compensation, and if they do not separate, then he is more entitled, and Allah knows best.  

أَنَّ فِي أَحَدِهِمَا نِصْفُ الدِّيَةِ وَلَمْ يُفَرِّقْ فَهُوَ أَوْلَى وَاللهُ أَعْلَمُ  

[Machine] Ibn Umar used to not say about it that all of the debt is obligatory, and Allah knows best.  

أَنَّ ابْنَ عُمَرَ كَانَ لَا يَقُولُ فِيهَا بِوجُوبِ جَمِيعِ الدِّيَةِ وَاللهُ أَعْلَمُ  

[Machine] The Prophet of Allah ﷺ wrote a letter to the people of Yemen, in which he mentioned something about the punishment of crucifixion.  

أَنَّ رَسُولَ اللهِ ﷺ كَتَبَ إِلَى أَهْلِ الْيَمَنِ بِكِتَابٍ فِيهِ وَفِي الصُّلْبِ الدِّيَةُ  

[Machine] There is a twisting in the crucifixion.  

بِأَنَّ فِي الصُّلْبِ الدِّيَةَ  

[Machine] Narrated by the Prophet ﷺ that he said about crucifixion: "One hundred camels for it."  

عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ فِي الصُّلْبِ مِائَةٌ مِنَ الْإِبِلِ  

[Machine] The Messenger of Allah ﷺ said: The blood money (diyah) of a woman is half of the blood money of a man. This is also narrated from another source, from 'Ubada bin Nusayy, in which there is a difference.  

قَالَ رَسُولُ اللهِ ﷺ دِيَةُ الْمَرْأَةِ عَلَى النِّصْفِ مِنْ دِيَةِ الرَّجُلِ وَرُوِيَ ذَلِكَ مِنْ وَجْهٍ آخَرَ عَنْ عُبَادَةَ بْنِ نُسَيٍّ وَفِيهِ ضَعْفٌ  

[Machine] "The blood money for a free Muslim during the time of the Prophet ﷺ was one hundred camels. 'Umar ibn al-Khattab increased that blood money to one thousand dinars or twelve thousand dirhams for the people of the cities. The blood money for a free Muslim woman, if she is from the people of the cities, is five hundred dinars or six thousand dirhams. However, if it is a person from the Bedouin Arabs who causes harm, then the blood money for her is fifty camels. The blood money for a Bedouin Arab, if he causes harm, is also fifty camels. The Arab is not required to pay in gold or silver."  

أَنَّ دِيَةَ الْمُسْلِمِ الْحُرِّ عَلَى عَهْدِ النَّبِيِّ ﷺ مِائَةٌ مِنَ الْإِبِلِ فَقَوَّمَ عُمَرُ بْنُ الْخَطَّابِ ؓ تِلْكَ الدِّيَةَ عَلَى أَهْلِ الْقُرَى أَلْفَ دِينَارٍ أَوِ اثْنَيْ عَشَرَ أَلْفَ دِرْهَمٍ وَدِيَةَ الْحُرَّةِ الْمُسْلِمَةِ إِذَا كَانَتْ مِنْ أَهْلِ الْقُرَى خَمْسُمِائَةِ دِينَارٍ أَوْ سِتَّةُ آلَافِ دِرْهَمٍ فَإِذَا كَانَ الَّذِي أَصَابَهَا مِنَ الْأَعْرَابِ فَدِيَتُهَا خَمْسُونَ مِنَ الْإِبِلِ وَدِيَةُ الْأَعْرَابِيَّةِ إِذَا أَصَابَهَا الْأَعْرَابِيُّ خَمْسُونَ مِنَ الْإِبِلِ لَا يُكَلَّفُ الْأَعْرَابِيُّ الذَّهَبَ وَلَا الْوَرِقَ  

[Machine] Al-Shafi'i, may Allah have mercy on him, went to Ta'glih to kill her in the sanctuary.  

الشَّافِعِيُّ رَحِمَهُ اللهُ ذَهَبَ عُثْمَانُ ؓ إِلَى التَّغْلِيظِ لِقَتْلِهَا فِي الْحَرَمِ  

[Machine] Ali used to say that the injuries of women are worth half of the blood money of men, regardless of whether they are few or many.  

أَنَّ عَلِيًّا ؓ كَانَ يَقُولُ جِرَاحَاتُ النِّسَاءِ عَلَى النِّصْفِ مِنْ دِيَةِ الرَّجُلِ فِيمَا قَلَّ وَكَثُرَ  

[Machine] "The woman is half of the man's intellect in terms of self and everything beneath it. And narrated by Muhammad bin Al-Hasan, he said that Muhammad bin Aban informed him, on the authority of Hammad, on the authority of Ibrahim, on the authority of Umar bin Al-Khattab and Ali bin Abi Talib that they said: The woman's intellect is half of the man's blood money in terms of self and everything beneath it. The narration of Ibrahim is disconnected, except that it confirms the narration of Ash-Sha'bi."  

الْمَرْأَةِ عَلَى النِّصْفِ مِنْ عَقْلِ الرَّجُلِ فِي النَّفْسِ وَفِيمَا دُونَهَا وَعَنْ مُحَمَّدِ بْنِ الْحَسَنِ قَالَ أنبأ مُحَمَّدُ بْنُ أَبَانَ عَنْ حَمَّادٍ عَنْ إِبْرَاهِيمَ عَنْ عُمَرَ بْنِ الْخَطَّابِ وَعَلِيِّ بْنِ أَبِي طَالِبٍ ؓ أَنَّهُمَا قَالَا عَقْلُ الْمَرْأَةِ عَلَى النِّصْفِ مِنْ دِيَةِ الرَّجُلِ فِي النَّفْسِ وَفِيمَا دُونَهَا حَدِيثُ إِبْرَاهِيمَ مُنْقَطِعٌ إِلَّا أَنَّهُ يُؤَكِّدُ رِوَايَةَ الشَّعْبِيِّ  

[Machine] Men and women are equal up to one-third, and anything beyond that is counted as a full share. Ibn Mas'ud said: except for teeth and the clarifying pronoun, as they are equal. And anything beyond that is counted as a full share. Ali ibn Abi Talib said: it is counted as a full share in everything. He said: Ali's statement was favored by Al-Sha'bi in wording the narration of Al-Umari, which was also narrated by Ibrahim Al-Nakhai from Zaid ibn Thabit and Ibn Mas'ud. Both narrations are disconnected, and it was narrated by Shuaib from Abdullah ibn Mas'ud, and it is connected.  

الرِّجَالِ وَالنِّسَاءِ سَوَاءٌ إِلَى الثُّلُثِ فَمَا زَادَ فَعَلَى النِّصْفِ وَقَالَ ابْنُ مَسْعُودٍ إِلَّا السِّنَّ وَالْمُوضِحَةَ فَإِنَّهَا سَوَاءٌ وَمَا زَادَ فَعَلَى النِّصْفِ وَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ عَلَى النِّصْفِ فِي كُلِّ شَيْءٍ قَالَ وَكَانَ قَوْلُ عَلِيٍّ ؓ أَعْجَبَهَا إِلَى الشَّعْبِيِّ لَفْظُ حَدِيثِ الْعُمَرِيِّ وَرَوَاهُ أَيْضًا إِبْرَاهِيمُ النَّخَعِيُّ عَنْ زَيْدِ بْنِ ثَابِتٍ وَابْنِ مَسْعُودٍ ؓ وَكِلَاهُمَا مُنْقَطِعٌ وَرَوَاهُ شَقِيقٌ عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ وَهُوَ مَوْصُولٌ  

[Machine] "O son of my brother, indeed this is the sunnah."  

يَا ابْنَ أَخِي إِنَّهَا السُّنَّةُ  

[Machine] Or from the majority of his companions, and Zaid did not resemble in saying this from the perspective of opinion; because he does not embrace opinion and does not be in what Sa'id said, the Sunnah when it contradicts analogy and reason except the knowledge of following what we see, and God knows best. We used to say this on this meaning, then I stopped it, and I ask Allah for goodness beforehand, as we may find among them those who say the Sunnah, and then we do not find its saying the Sunnah to be valid because it is from the Prophet ﷺ and analogy is more deserving for us in it. He said: And he (the statement of Zaid) does not remain except for his certainty from Ali. The Sheikh said: And it is narrated from Mu'adh bin Jabal, from the Prophet ﷺ, with a chain of narrators that is not established like it, and from Amr bin Shu'ayb, from his father, from his grandfather, from the Prophet ﷺ, with a weak chain of narrators, like the statement of Zaid bin Thabit, and it is the statement of the jurists among the people of Madinah.  

ﷺ أَوْ عَنْ عَامَّةٍ مِنْ أَصْحَابِهِ وَلَمْ يُشْبِهْ زَيْدٌ أَنْ يَقُولَ هَذَا مِنْ جِهَةِ الرَّأْيِ؛ لِأَنَّهُ لَا يَحْمِلُهُ الرَّأْيُ وَلَا يَكُونُ فِيمَا قَالَ سَعِيدٌ السُّنَّةُ إِذَا كَانَ يُخَالِفُ الْقِيَاسَ وَالْعَقْلَ إِلَّا عِلْمُ اتِّبَاعٍ فِيمَا نَرَى وَاللهُ أَعْلَمُ وَقَدْ كُنَّا نَقُولُ بِهِ عَلَى هَذَا الْمَعْنَى ثُمَّ وَقَفْتُ عَنْهُ وَأَسْأَلُ اللهَ الْخِيَرَةَ مِنْ قَبْلُ إِنَّا قَدْ نَجِدُ مِنْهُمْ مَنْ يَقُولُ السُّنَّةُ ثُمَّ لَا نَجِدُ لِقَوْلِهِ السُّنَّةُ نَفَاذًا بِأَنَّهَا عَنِ النَّبِيِّ ﷺ وَالْقِيَاسُ أَوْلَى بِنَا فِيهَا قَالَ وَلَا يَثْبُتُ عَنْ زَيْدٍ إِلَّا كَثُبُوتِهِ عَنْ عَلِيٍّ ؓ قَالَ الشَّيْخُ وَرُوِيَ عَنْ مُعَاذِ بْنِ جَبَلٍ ؓ عَنِ النَّبِيِّ ﷺ بِإِسْنَادٍ لَا يَثْبُتُ مِثْلُهُ وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ النَّبِيِّ ﷺ بِإِسْنَادٍ ضَعِيفٍ مِثْلَ قَوْلِ زَيْدِ بْنِ ثَابِتٍ وَهُوَ قَوْلُ الْفُقَهَاءِ مِنْ أَهْلِ الْمَدِينَةِ  

[Machine] Abu Bakr al-Ardistan, the Hafiz, informed us that Abu Nasr al-Iraqi reported to us from Bukhara, Sufyan ibn Muhammad al-Jawhari narrated, 'Ali ibn al-Hasan al-Darabijirdi narrated, Abdullah ibn al-Walid narrated, Sufyan narrated from Jabir, from al-Sha'bi, from Shuraikah who said, 'Umar wrote to me, (saying), "Five individuals from among the Sufis of the rulers have written that teeth are equal, fingers are equal, a quarter of the eye of an animal is worth its eighth (in terms of compensation for injury), and a man is asked about his offspring at the time of his death, so the most truthful of what he says is at the time of his death. The compensation for injury is equal for both men and women, up to one-third of a man's blood money. Jabir al-Ju'fi, it is not used as evidence, even though it was inserted in his statement and ruling."  

وَأَخْبَرَنَا أَبُو بَكْرٍ الْأَرْدَسْتَانِيُّ الْحَافِظُ أنبأ أَبُو نَصْرٍ الْعِرَاقِيُّ بِبُخَارَا ثنا سُفْيَانُ بْنُ مُحَمَّدٍ الْجَوْهَرِيُّ ثنا عَلِيُّ بْنُ الْحَسَنِ الدَّارَابَجِرْدِيُّ ثنا عَبْدُ اللهِ بْنُ الْوَلِيدِ ثنا سُفْيَانُ عَنْ جَابِرٍ عَنِ الشَّعْبِيِّ عَنْ شُرَيْحٍ قَالَ كَتَبَ إِلِيَّ عُمَرُ ؓ بِخَمْسٍ مِنْ صَوَافِي الْأُمَرَاءِ أَنَّ الْأَسْنَانَ سَوَاءٌ وَالْأَصَابِعَ سَوَاءٌ وَفِي عَيْنِ الدَّابَّةِ رُبُعُ ثَمَنِهَا وَأَنَّ الرَّجُلَ يُسْأَلُ عِنْدَ مَوْتِهِ عَنْ وَلَدِهِ فَأَصْدَقُ مَا يَكُونُ عِنْدَ مَوْتِهِ وَجِرَاحَةُ الرِّجَالِ وَالنِّسَاءِ سَوَاءٌ إِلَى الثُّلُثِ مِنْ دِيَةِ الرَّجُلِ جَابِرٌ الْجُعْفِيُّ لَا يُحْتَجُّ بِهِ وَقَدْ خُولِفَ فِي لَفْظِهِ وَحُكْمِهِ  

[Machine] Urwah al-Barqi came to Shurayh from Umar, saying that the fingers, whether they are the ring finger or the thumb, are equal. And that the wounds of men and women are equal in severity and clarity, and anything else is half. And that the eye of an animal is worth one-fourth of its value. And that it is most appropriate for a man to trust his inheritance to his son upon his death if he acknowledges it. Mughirah said, "I forgot the fifth [matter] until Ubaydah reminded me that when a man divorces his wife three times, she inherits from him as long as she is in her waiting period, but after that there is a break. And Allah knows best."  

كَانَ فِيمَا جَاءَ بِهِ عُرْوَةُ الْبَارِقِيُّ إِلَى شُرَيْحٍ مِنْ عِنْدِ عُمَرَ ؓ أَنَّ الْأَصَابِعَ سَوَاءٌ الْخِنْصَرَ وَالْإِبْهَامَ وَأَنَّ جُرْحَ الرِّجَالِ وَالنِّسَاءِ سَوَاءٌ فِي السِّنِّ وَالْمُوضِحَةِ وَمَا خَلَا ذَلِكَ فَعَلَى النِّصْفِ وَأَنَّ فِي عَيْنِ الدَّابَّةِ رُبُعَ ثَمَنِهَا وَأَنَّ أَحَقَّ أَحْوَالِ الرَّجُلِ أَنْ يُصَدَّقَ عَلَيْهَا عِنْدَ مَوْتِهِ فِي وَلَدِهِ إِذَا أَقَرَّ بِهِ قَالَ مُغِيرَةُ وَنَسِيتُ الْخَامِسَةَ حَتَّى ذَكَّرَنِي عُبَيْدَةُ أَنَّ الرَّجُلَ إِذَا طَلَّقَ امْرَأَتَهُ ثَلَاثًا وَرِثَتْهُ مَا دَامَتْ فِي الْعِدَّةِ وَفِي هَذَا انْقِطَاعٌ وَاللهُ أَعْلَمُ  

[Machine] "He said that the woman's breast is a support for her chest, and a provision for her child. It is like wealth in richness, like furniture in beauty, and like a severe wound in calamity. I see in it half of the woman's blood money. This is narrated from Sha'abi and Nakhai, similar to the saying of Ibn Musayyib, and from Nakhai regarding the man's chest, it is a ruling of justice."  

أَنَّهُ قَالَ فِي ثَدْيِ الْمَرْأَةِ سَدَادٌ لِصَدْرِهَا وَثِمَالٌ لِوَلَدِهَا وَهُوَ بِمَنْزِلَةِ الْمَالِ فِي الْغِنَى وَبِمَنْزِلَةِ الْأَثَاثِ فِي الْجَمَالِ وَبِمَنْزِلَةِ الْجُرْحِ الشَّدِيدِ فِي الْمُصِيبَةِ فَأَرَى فِيهِ نِصْفَ دِيَةِ الْمَرْأَةِ وَرُوِّينَا عَنِ الشَّعْبِيِّ وَالنَّخَعِيِّ نَحْوُ قَوْلِ ابْنِ الْمُسَيِّبِ وَعَنِ النَّخَعِيِّ فِي ثَدْيِ الرَّجُلِ حُكْمُ الْعَدْلِ  

[Machine] That the Messenger of Allah ﷺ wrote to the people of Yemen in a letter that contains the law of diya (blood money) and the law of female sheep (as compensation) and the law of male sheep (as compensation).  

أَنَّ رَسُولَ اللهِ ﷺ كَتَبَ إِلَى أَهْلِ الْيَمَنِ بِكِتَابٍ فِيهِ وَفِي الْبَيْضَتَيْنِ الدِّيَةُ وَفِي الذَّكَرِ الدِّيَةُ  

[Machine] He said that in the male reproductive organ, and in one of the two testicles, half (of it) is narrated from another source, from Asim, from Ali, that he said about the epididymis.  

أَنَّهُ قَالَ وَفِي الذَّكَرِ الدِّيَةُ وَفِي إِحْدَى الْبَيْضَتَيْنِ النِّصْفُ وَرُوِي مِنْ وَجْهٍ آخَرَ عَنْ عَاصِمٍ عَنْ عَلِيٍّ ؓ أَنَّهُ قَالَ فِي الْحَشَفَةِ الدِّيَةُ  

[Machine] "In the male there is religion, and in the female there is also religion."  

بِأَنَّ فِي الذَّكَرِ الدِّيَةَ وَفِي الْأُنْثَيَيْنِ الدِّيَةَ  

[Machine] So, I mentioned that to Amr bin Shuayb while we were circumambulating the Kaaba. I said, "I wonder who prefers one of the two eggs over the other, even though we have our own sheep grazing on the left side and we breed them from the right side."  

فَذَكَرْتُ ذَلِكَ لِعَمْرِو بْنِ شُعَيْبٍ وَنَحْنُ نَطُوفُ بِالْبَيْتِ فَقُلْتُ الْعَجَبُ لِمَنْ يُفَضِّلُ إِحْدَى الْبَيْضَتَيْنِ عَلَى الْأُخْرَى وَقَدْ خَصَيْنَا غَنَمًا لَنَا مِنَ الْجَانِبِ الْأَيْسَرِ فَلَقَّحْنَ مِنَ الْجَانِبِ الْأَيْمَنِ  

[Machine] In the two eggs, they are both complete, fifty each in every egg. He said, "Did you memorize from it that it distinguishes between them?" He said, "No, 16324." He said, "And Ibn Jurayj informed us?" He said, "In both eggs, fifty each in every egg." And we were narrated from Masruq and 'Urwah and al-Hasan and al-Nakha'i and al-Zuhri, they are equal.  

فِي الْبَيْضَتَيْنِ الدِّيَةُ وَافِيَةً خَمْسُونَ خَمْسُونَ فِي كُلِّ بَيْضَةٍ قَالَ قُلْتُ حَفِظْتَ مِنْهُ أَنَّهُ يُفَضِّلُ بَيْنَهُمَا؟ قَالَ لَا 16324 قَالَ وَأَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ قُلْتُ لِعَطَاءٍ الْبَيْضَتَانِ؟ قَالَ فِيهِمَا خَمْسُونَ خَمْسُونَ فِي كُلِّ بَيْضَةٍ وَرُوِّينَا عَنْ مَسْرُوقٍ وَعُرْوَةَ وَالْحَسَنِ وَالنَّخَعِيِّ وَالزُّهْرِيِّ هُمَا سَوَاءٌ  

[Machine] About the scholars from the people of Madinah, they used to say regarding the nose: if a piece is bitten off or its tip is completely cut off, then the ransom is complete, and the same applies to the male. If it is completely cut off or its tip is cut off, they would consider it a ransom, and in the case of females, they would consider half of the ransom to be paid for whichever side is affected.  

عَنِ الْفُقَهَاءِ مِنْ أَهْلِ الْمَدِينَةِ كَانُوا يَقُولُونَ فِي الْأَنْفِ إِذَا أُوعِيَ جَدْعًا أَوْ قُطِعَتْ أَرْنَبَتُهُ الدِّيَةُ كَامِلَةً وَالذَّكَرُ مِثْلُ ذَلِكَ إِنْ قُطِعَ كُلُّهُ أَوْ قُطِعَتْ حَشَفَتُهُ وَيَجْعَلُونَ فِي الْأُنْثَيَيْنِ الدِّيَةَ وَفِي أَيِّهِمَا أُصِيبَتْ نِصْفِ الدِّيَةِ  

[Machine] I met a sheikh during the era of the jama'ijim, so I asked about him, and it was said, "That is Abu Al-Muhallab, the uncle of Abu Qilabah." He said, "I heard him saying that a man threw a stone at another man's head during the time of Umar ibn Al-Khattab. His hearing, understanding, tongue, and memory were lost, so Umar sentenced him to pay four deeyats while he was still alive."  

لَقِيتُ شَيْخًا فِي زَمَانِ الْجَمَاجِمِ فَسَأَلْتُ عَنْهُ فَقِيلَ ذَاكَ أَبُو الْمُهَلَّبِ عَمُّ أَبِي قِلَابَةَ قَالَ فَسَمِعْتُهُ يَقُولُ رَمَى رَجُلٌ رَجُلًا بِحَجَرٍ فِي رَأْسِهِ فِي زَمَانِ عُمَرَ بْنِ الْخَطَّابِ ؓ فَذَهَبَ سَمْعُهُ وَعَقْلُهُ وَلِسَانُهُ وَذَكَرُهُ فَقَضَى فِيهِ عُمَرُ ؓ أَرْبَعَ دِيَاتٍ وَهُوَ حَيٌّ  

[Machine] He said about the blind eye, the black tooth, and the paralyzed hand, one-third of its blood money.  

أَنَّهُ قَالَ فِي الْعَيْنِ الْقَائِمَةِ وَالسِّنِّ السَّوْدَاءِ وَالْيَدِ الشَّلَّاءِ ثُلُثُ دِيَتِهَا  

[Machine] The sheikh, may Allah have mercy on him, is considered to hold the view of Umar, and it is also possible that the statement of Zaid is acceptable. It has been narrated from Masrooq that he said regarding the uncovered eye, there is a ruling, and regarding the paralyzed hand, there is a ruling, and concerning the mute tongue, there is a ruling. And it has been narrated from Ibrahim al-Nakha'i that he said regarding the steady eye, the paralyzed hand, and the mute tongue, there is a ruling of justice.  

الشَّيْخُ رَحِمَهُ اللهُ وَيَحْتَمِلُ قَوْلُ عُمَرَ ؓ مَا احْتَمَلَ قَوْلُ زَيْدٍ وَرُوِّينَا عَنْ مَسْرُوقٍ أَنَّهُ قَالَ فِي الْعَيْنِ الْعَوْرَاءِ حُكْمٌ وَفِي الْيَدِ الشَّلَّاءِ حُكْمٌ وَفِي لِسَانِ الْأَخْرَسِ حُكْمٌ وَعَنِ إِبْرَاهِيمَ النَّخَعِيِّ أَنَّهُ قَالَ فِي الْعَيْنِ الْقَائِمَةِ وَالْيَدِ الشَّلَّاءِ وَلِسَانِ الْأَخْرَسِ حُكُومَةٌ عَدْلٌ  

[Machine] Abu Bakr decided that the barrier has to be hit until hair comes off in twelve lashes of a whip from camels. Ibn Wahb said, and Malik also said to me about them that it requires effort. The Sheikh, may Allah have mercy on him, said, it is possible that he decided in the two eyebrows when they were hit with clarification in two clear lashes or a judgment that reached this amount, even though the hadith is disconnected and there is no evidence in it.  

قَضَى أَبُو بَكْرٍ ؓ فِي الْحَاجِبِ إِذَا أُصِيبَ حَتَّى يَذْهَبَ شَعْرُهُ بِمُوضِحَتَيْنِ عَشْرٍ مِنَ الْإِبِلِ قَالَ ابْنُ وَهْبٍ وَقَالَ لِي مَالِكٌ فِيهِمَا الِاجْتِهَادُ قَالَ الشَّيْخُ رَحِمَهُ اللهُ يُحْتَمَلُ أَنَّهُ قَضَى فِي الْحَاجِبَيْنِ إِذَا أُصِيبَا بِإِيضَاحٍ بِأَرْشِ مُوضِحَتَيْنِ أَوْ بِحُكُومَةٍ بَلَغَتْ هَذَا الْمِقْدَارَ مَعَ أَنَّ الْحَدِيثَ مُنْقَطِعٌ لَا حُجَّةَ فِيهِ  

[Machine] Ali and Zaid, nothing was narrated about them.  

عَلِيٍّ وَزَيْدٍ مَا رُوِيَ عَنْهُمَا  

[Machine] Al-Shafi'i has governance in accordance with the measure of kindness and pain.  

الشَّافِعِيُّ فِيهِ حُكُومَةٌ بِقَدْرِ الشَّيْنِ وَالْأَلَمِ  

[Machine] Al-Shafi'i has a government in it.  

الشَّافِعِيُّ فِيهِ حُكُومَةٌ  

[Machine] About the Prophet ﷺ , in terms of age, there are five things. And the tooth is considered an age [indicator]. And I say with the saying of Umar, in the neck and the rib, because no one among the Prophet's companions differed with him in what I have learned. So, I did not see a reason to go against my opinion to oppose him. The sheikh said, and Sa'id ibn al-Musayyib also held this opinion, and al-Shafi'i, may Allah have mercy on him, said in his book of wounds that it is similar, and Allah knows best, to what was mentioned about Umar in the description of governance. It doesn't require the timing of a person's intellect. So, in every bone that is broken in a human being other than the tooth, there is governance, and there is no specified period for it.  

عَنِ النَّبِيِّ ﷺ فِي السِّنِّ خَمْسٌ وَكَانَتِ الضِّرْسُ سِنًّا وَأَنَا أَقُولُ بِقَوْلِ عُمَرَ ؓ فِي التَّرْقُوَةِ وَالضِّلَعِ؛ لِأَنَّهُ لَمْ يُخَالِفْهُ أَحَدٌ مِنْ أَصْحَابِ النَّبِيِّ ﷺ فِيمَا عَلِمْتُهُ فَلَمْ أَرَ أَنْ أَذْهَبَ إِلَى رَأْيِي فَأُخَالِفَهُ بِهِ قَالَ الشَّيْخُ وَإِلَى هَذَا ذَهَبَ سَعِيدُ بْنُ الْمُسَيِّبِ وَقَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ فِي كِتَابِ الْجِرَاحِ يُشْبِهُ وَاللهُ أَعْلَمُ أَنْ يَكُونَ مَا حُكِيَ عَنْ عُمَرَ فِيمَا وَصَفْتُ حُكُومَةً لَا تَوْقِيتَ عَقْلٍ فَفِي كُلِّ عَظْمٍ كُسِرَ مِنْ إِنْسَانٍ غَيْرَ السِّنِّ حُكُومَةٌ وَلَيْسَ فِي شَيْءٍ مِنْهَا أَرْشٌ مَعْلُومٌ  

[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  

[Machine] That Umar ibn al-Khattab settled the blood money for the Jew and the Christian at four thousand, and for the Magian at eight hundred dirhams.  

أَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ قَضَى فِي دِيَةِ الْيَهُودِيِّ وَالنَّصْرَانِيِّ بِأَرْبَعَةِ آلَافٍ وَفِي دِيَةِ الْمَجُوسِيِّ بِثَمَانِمِائَةِ دِرْهَمٍ  

[Machine] About Uthman ibn Affan, contrasting with him while there are two narrations, one of them is not preserved and the other is disconnected, which we have mentioned in a chapter that a believer is not to be killed by a disbeliever.  

عَنْ عُثْمَانَ بْنِ عَفَّانَ ؓ بِخِلَافِهِ وَهُوَ عَنْهُ بِإِسْنَادَيْنِ أَحَدُهُمَا غَيْرُ مَحْفُوظٍ وَالْآخَرُ مُنْقَطِعٌ قَدْ ذَكَرْنَاهُمَا فِي بَابِ لَا يُقْتَلُ مُؤْمِنٌ بِكَافِرٍ  

[Machine] "And Malik said to me the same thing."  

وَقَالَ لِي مَالِكٌ مِثْلَهُ  

[Machine] Ibn Mas'ud and another person used to say about the diya (blood money) of the Magian (Zoroastrian) that it is eight hundred dirhams. And this has been narrated from Ibn Lahi'ah with another chain of narration, attributed to him as a marfu' (elevated) statement.  

وَابْنَ مَسْعُودٍ ؓ كَانَا يَقُولَانِ فِي دِيَةِ الْمَجُوسِيِّ ثَمَانُمِائَةِ دِرْهَمٍ وَقَدْ رُوِيَ ذَلِكَ عَنِ ابْنِ لَهِيعَةَ بِإِسْنَادٍ آخَرَ لَهُ مَرْفُوعًا  

[Machine] The Messenger of Allah, ﷺ , said that the blood money of the Magus is 800 dirhams, as mentioned by Abu Salih, the scribe of Al-Layth. It is most likely that it should be preserved and Allah knows best.  

قَالَ رَسُولُ اللهِ ﷺ دِيَةُ الْمَجُوسِيِّ ثَمَانُمِائَةِ دِرْهَمٍ تَفَرَّدَ بِهِ أَبُو صَالِحٍ كَاتِبُ اللَّيْثِ وَالْأَوَّلُ أَشْبَهُ أَنْ يَكُونَ مَحْفُوظًا وَاللهُ أَعْلَمُ  

"The blood money for a disbeliever is half the blood money for the believer." (Hassan) (Using translation from Nasāʾī 4807)   

أَنَّ رَسُولَ اللهِ ﷺ قَالَ عَقْلُ الْكَافِرِ نِصْفُ عَقْلِ الْمُؤْمِنِ  

the Messenger of Allah ﷺ ruled that the blood money for the people of the book is half of that of the blood money for the Muslims, and they are the Jews and Christians. (Using translation from Ibn Mājah 2644)   

أَنَّ النَّبِيَّ ﷺ قَالَ إِنَّ عَقْلَ أَهْلِ الْكِتَابَيْنِ نِصْفُ عَقْلِ الْمُسْلِمِينَ وَهُمُ الْيَهُودُ وَالنَّصَارَى  

[Machine] The value of the blood money during the time of the Prophet Muhammad ﷺ was 800 dinars or 8,000 dirhams. The blood money of the people of the Book at that time was half of the blood money of the Muslims. This remained the case until the caliphate of Umar (may Allah be pleased with him). He mentioned his sermon on raising the blood money when the prices of camels increased. He said, "He left the blood money of the people of the Dhimma (non-Muslims living under Islamic rule) without raising it, while he raised the blood money. It is possible that his statement 'half of the blood money of the Muslims' refers to 8,000 dirhams, so his blood money during the time of the Prophet ﷺ was 4,000 dirhams, and Umar did not raise it. His knowledge was that it was at the time of the People of the Book as a timing, and in the Islamic community as a calendar."  

كَانَتْ قِيمَةُ الدِّيَةِ عَلَى عَهْدِ رَسُولِ اللهِ ﷺ ثَمَانَمِائَةِ دِينَارٍ بِثَمَانِيَةِ آلَافِ دِرْهَمٍ وَدِيَةُ أَهْلِ الْكِتَابِ يَوْمَئِذٍ النِّصْفُ مِنْ دِيَةِ الْمُسْلِمِينَ قَالَ فَكَانَ ذَلِكَ كَذَلِكَ حَتَّى اسْتُخْلِفَ عُمَرُ ؓ فَذَكَرَ خُطْبَتَهُ فِي رَفْعِ الدِّيَةِ حِينَ غَلَتِ الْإِبِلِ قَالَ وَتَرَكَ دِيَةَ أَهْلِ الذِّمَّةِ لَمْ يَرْفَعْهَا فِيمَا رَفَعَ مِنَ الدِّيَةِ فَيُحْتَمَلُ أَنْ يَكُونَ وَاللهُ أَعْلَمُ قَوْلُهُ عَلَى النِّصْفِ مِنْ دِيَةِ الْمُسْلِمِ رَاجِعًا إِلَى ثَمَانِيَةِ آلَافِ دِرْهَمٍ فَتَكُونَ دِيَتُهُ فِي عَهْدِ النَّبِيِّ ﷺ أَرْبَعَةَ آلَافِ دِرْهَمٍ فَلَمْ يَرْفَعْهَا عُمَرُ ؓ فِيمَا رَفَعَ مِنَ الدِّيَةِ عِلْمًا مِنْهُ بِأَنَّهَا فِي أَهْلِ الْكِتَابِ تَوْقِيتٌ وَفِي أَهْلِ الْإِسْلَامِ تَقْوِيمٌ  

[Machine] That the Messenger of Allah ﷺ required every Muslim to kill a man from the People of the Book four thousand times.  

أَنَّ رَسُولَ اللهِ ﷺ فَرَضَ عَلَى كُلِّ مُسْلِمٍ قَتَلَ رَجُلًا مِنْ أَهْلِ الْكِتَابِ أَرْبَعَةَ آلَافٍ