[Machine] About Abdullah regarding the compensation for a mistake, it is a fifth. A fifth for the sons of Makhdad, a fifth for the daughters of Makhdad, a fifth for the daughters of Laboon, a fifth for the Hijaaq, and a fifth for the Jizaa. This is what is known from Abdullah ibn Masood with these chains of narration and some of our scholars narrated it, including Sheikh Abu Al-Hasan Ad-Daraqutni, these chains of narration from Abdullah, and he placed the sons of Makhdad in the place of the sons of Laboon, which is a mistake on his part. I have also seen it in the book of Muhammad ibn Ishaq ibn Khuzaymah, who is an Imam in the narration of Wakee from Sufyan with his two chains, and the same for the sons of Laboon, and in the narration of Sa'id ibn Bashir from Qatadah from Abu Mijlaz from Abu Ubaidah from Ibn Masood, the same for the sons of Laboon, and it was narrated from the hadith of Yahya, meaning Ibn Abi Zaidah, from his father and others from Abu Ishaq from Alqamah from Ibn Masood, the sons of Makhdad. If what they narrated is preserved, it is what we lean towards. The narrations about Ibn Masood in this regard are conflicting, and the opinion of Abdullah is well-known among the sons of Makhdad. Abu Bakr ibn Mundhir chose this opinion and he argued that Imam Shafi'i, may Allah have mercy on him, only followed the opinion of the people of Medina regarding the compensation for a mistake because people have differed on this issue, and the Sunnah from the Prophet ﷺ stipulates a hundred camels without specifying the age of the camels, and the term "camels" includes both young and adult ones, so he bound the killer to the least of what they said. And it seems that he did not hear the statement of Abdullah ibn Masood because we found the statement of Abdullah to be less than what was said in terms of compensation, because the sons of Makhdad are fewer than the sons of Laboon and "camels" is a term that includes it, so that is what is obligatory without exceeding it, and it is the statement of a companion, so it is more deserving than others. And success is from Allah, and the hadith of Ibn Masood has been narrated from another perspective in a raised form, but its elevation is not valid.  

عَنْ عَبْدِ اللهِ فِي دِيَةِ الْخَطَأِ أَخْمَاسٌ خُمُسٌ بَنُو مَخَاضٍ وَخُمُسٌ بَنَاتُ مَخَاضٍ وَخُمُسٌ بَنَاتُ لَبُونٍ وَخُمُسٌ حِقَاقٌ وَخُمُسٌ جِذَاعٌ هَذَا هُوَ الْمَعْرُوفُ عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ بِهَذِهِ الْأَسَانِيدِ وَقَدْ رَوَى بَعْضُ حُفَّاظِنَا وَهُوَ الشَّيْخُ أَبُو الْحَسَنِ الدَّارَقُطْنِيُّ هَذِهِ الْأَسَانِيدَ عَنْ عَبْدِ اللهِ وَجَعَلَ مَكَانَ بَنِي الْمَخَاضِ بَنِي اللَّبُونِ وَهُوَ غَلَطٌ مِنْهُ وَقَدْ رَأَيْتُهُ أَيْضًا فِي كِتَابِ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ خُزَيْمَةَ وَهُوَ إِمَامٌ فِي رِوَايَةِ وَكِيعٍ عَنْ سُفْيَانَ بِإِسْنَادَيْهِ كَذَلِكَ بَنِي لَبُونٍ وَفِي رِوَايَةِ سَعِيدِ بْنِ بَشِيرٍ عَنْ قَتَادَةَ عَنْ أَبِي مِجْلَزٍ عَنْ أَبِي عُبَيْدَةَ عَنِ ابْنِ مَسْعُودٍ كَذَلِكَ بَنِي لَبُونٍ وَرَوَاهُ مِنْ حَدِيثِ يَحْيَى يَعْنِي ابْنَ أَبِي زَائِدَةَ عَنْ أَبِيهِ وَغَيْرِهِ عَنْ أَبِي إِسْحَاقَ عَنْ عَلْقَمَةَ عَنِ ابْنِ مَسْعُودٍ بَنِي مَخَاضٍ فَإِنْ كَانَ مَا رَوَيَاهُ مَحْفُوظًا فَهُوَ الَّذِي نَمِيلُ إِلَيْهِ وَصَارَتِ الرِّوَايَاتُ فِيهِ عَنِ ابْنِ مَسْعُودٍ مُتَعَارِضَةً وَمَذْهَبُ عَبْدِ اللهِ مَشْهُورٌ فِي بَنِي الْمَخَاضِ وَقَدِ اخْتَارَ أَبُو بَكْرِ بْنُ الْمُنْذِرِ فِي هَذَا مَذْهَبَهُ وَاحْتَجَّ بِأَنَّ الشَّافِعِيَّ رَحِمَهُ اللهُ إِنَّمَا صَارَ إِلَى قَوْلِ أَهْلِ الْمَدِينَةِ فِي دِيَةِ الْخَطَأِ؛ لِأَنَّ النَّاسَ قَدِ اخْتَلَفُوا فِيهَا وَالسُّنَّةُ عَنِ النَّبِيِّ ﷺ وَرَدَتْ مُطْلَقَةً بِمِائَةٍ مِنَ الْإِبِلِ غَيْرَ مُفَسَّرَةٍ وَاسْمُ الْإِبِلِ يَتَنَاوَلُ الصِّغَارَ وَالْكِبَارَ فَأَلْزَمَ الْقَاتِلَ أَقَلَّ مَا قَالُوا إِنَّهُ يَلْزَمُهُ فَكَانَ عِنْدَهُ قَوْلُ أَهْلِ الْمَدِينَةِ أَقَلَّ مَا قِيلَ فِيهَا وَكَأَنَّهُ لَمْ يَبْلُغْهُ قَوْلُ عَبْدِ اللهِ بْنِ مَسْعُودٍ فَوَجَدْنَا قَوْلَ عَبْدِ اللهِ أَقَلَّ مَا قِيلَ فِيهَا؛ لِأَنَّ بَنِي الْمَخَاضِ أَقَلُّ مِنْ بَنِي اللَّبُونِ وَاسْمُ الْإِبِلِ يَتَنَاوَلُهُ فَكَانَ هُوَ الْوَاجِبَ دُونَ مَا زَادَ عَلَيْهِ وَهُوَ قَوْلُ صَحَابِيٍّ فَهُوَ أَوْلَى مِنْ غَيْرِهِ وَبِاللهِ التَّوْفِيقُ وَقَدْ رُوِيَ حَدِيثُ ابْنُ مَسْعُودٍ مِنْ وَجْهٍ آخَرَ مَرْفُوعًا وَلَا يَصِحُّ رَفْعُهُ