فِي رِوَايَةِ اَلسَّكُونِيِّ أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي ذَكَرِ اَلصَّبِيِّ اَلدِّيَةُ وَ فِي ذَكَرِ اَلْعِنِّينِ اَلدِّيَةُ".
In the narration of Al-Sakooni, it is reported that Commander of the Faithful (a.s) said: "For the male child's private part, there is full blood money (diyyah), and for the impotent man's private part, there is also full blood money (diyyah)."
وَ رَوَى عَبْدُ اَللَّهِ بْنُ مَيْمُونٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: "أُتِيَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ بِرَجُلٍ قَدْ ضَرَبَ رَجُلاً حَتَّى اِنْتَقَصَ مِنْ بَصَرِهِ فَدَعَا بِرِجَالٍ مِنْ أَسْنَانِهِ ثُمَّ أَرَاهُمْ شَيْئاً فَنَظَرَ مَا اِنْتَقَصَ مِنْ بَصَرِهِ فَأَعْطَاهُ دِيَةَ مَا اِنْتَقَصَ مِنْ بَصَرِهِ".
Abdullah ibn Maymoon narrated from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) from his father, Imam Muhammad ibn Ali Al-Baqir (a.s) who said: "A man was brought to Commander of the Faithful (a.s) who had struck another man, causing a reduction in his eyesight. Commander of the Faithful (a.s) called men of similar age as the injured man and showed them something to observe how much his vision had diminished. Imam (a.s) then awarded the injured man blood money (diyyah) equivalent to the extent of his lost eyesight."
وَ رَوَى مُوسَى بْنُ بَكْرٍ عَنِ اَلْعَبْدِ اَلصَّالِحِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ ضَرَبَ رَجُلاً بِعَصاً فَلَمْ يَرْفَعْ عَنْهُ اَلْعَصَا حَتَّى مَاتَ قَالَ "يُدْفَعُ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ وَ لَكِنْ لاَ يُتْرَكُ يُتَلَذَّذُ بِهِ وَ لَكِنْ يُجَازُ عَلَيْهِ بِالسَّيْفِ".
Musa ibn Bakr narrated from Al-Abd Al-Salih Imam Musa ibn Jafar Al-Kadhim (a.s) regarding a man who struck another man with a stick and did not lift it from him until he died. Imam (a.s) said: "The killer should be handed over to the heirs of the murdered man, but he should not be left to be tortured for pleasure. Rather, retribution should be carried out upon him with the sword."
وَ رَوَى اِبْنُ اَلْمُغِيرَةِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "دِيَةُ اَلْيَدِ إِذَا قُطِعَتْ خَمْسُونَ مِنَ اَلْإِبِلِ فَمَا كَانَ جُرُوحاً دُونَ اَلاِصْطِلاَمِ فَيَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ "وَ مَنْ لَمْ يَحْكُمْ بِمٰا أَنْزَلَ اَللّٰهُ فَأُولٰئِكَ هُمُ اَلْكٰافِرُونَ" "
Ibn Al-Mughira narrated from Abdullah ibn Sinan from Abu Abdullah (a.s) who said: "The blood money (diyya) for a hand if it is cut off is fifty camels. As for wounds that are less severe than complete amputation, a ruling shall be made concerning them by two just individuals among you. And whoever does not judge by what Allah (swt) has revealed, then they are the disbelievers."
وَ رَوَى مُحَمَّدُ بْنُ قَيْسٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي رَجُلٍ فَقَأَ عَيْنَ رَجُلٍ وَ قَطَعَ أَنْفَهُ وَ أُذُنَيْهِ ثُمَّ قَتَلَهُ فَقَالَ "إِنْ كَانَ فَرَّقَ ذَلِكَ عَلَيْهِ اُقْتُصَّ مِنْهُ ثُمَّ قُتِلَ وَ إِنْ كَانَ ضَرَبَهُ ضَرْبَةً وَاحِدَةً فَأَصَابَهُ ذَلِكَ ضُرِبَتْ عُنُقُهُ وَ لَمْ يُقْتَصَّ مِنْهُ".
Muhammad ibn Qays narrated from one of the two Imams (peace be upon them) about a man who gouged out another man's eye, cut off his nose and ears, and then killed him. Imam (a.s) said: "If he inflicted these injuries on him separately, then retaliation (qisas) will be taken for each injury, and then he will be killed. But if he struck him with a single blow that resulted in all those injuries, his neck will be struck (he will be executed), and retaliation will not be taken for the individual injuries."
وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ بُرَيْدٍ اَلْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّ فِي لِسَانِ اَلْأَخْرَسِ وَ عَيْنِ اَلْأَعْمَى وَ ذَكَرِ اَلْخَصِيِّ اَلْحُرِّ وَ أُنْثَيَيْهِ ثُلُثَ اَلدِّيَةِ وَ فِي ذَكَرِ اَلْغُلاَمِ اَلدِّيَةَ كَامِلَةً".
Ibn Mahbub narrated from Abu Ayyub from Buraid Al-Ijli from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) who said: "For the tongue of a mute person, the eye of a blind person, and the private parts and testicles of a free eunuch, one-third of the full blood money (diyya) is due. However, for the private part of a young boy, the full blood money is due."
وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي اَلرَّجُلِ يُضْرَبُ عَلَى عِجَانِهِ فَلاَ يَسْتَمْسِكُ غَائِطُهُ وَ لاَ بَوْلُهُ "إِنَّ فِي ذَلِكَ اَلدِّيَةَ كَامِلَةً" ".
Ibn Mahbub narrated from Ishaq ibn Ammar who said: I heard Abu Abdullah (a.s) say: "The Commander of the Faithful (a.s) ruled regarding a man who was struck on his hips, causing him to lose control over his stool and urine, that the full blood money (diyya) is due for that."
وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ اَلْحَذَّاءِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ ضَرَبَ رَجُلاً بِعَمُودِ فُسْطَاطٍ عَلَى رَأْسِهِ ضَرْبَةً وَاحِدَةً فَأَجَافَهُ حَتَّى وَصَلَتِ اَلضَّرْبَةُ إِلَى دِمَاغِهِ فَذَهَبَ عَقْلُهُ فَقَالَ "إِنْ كَانَ اَلْمَضْرُوبُ لاَ يَعْقِلُ مِنْهَا اَلصَّلاَةَ وَ لاَ يَعْقِلُ مَا قَالَ وَ لاَ مَا قِيلَ لَهُ فَإِنَّهُ يُنْتَظَرُ بِهِ سَنَةً فَإِنْ مَاتَ فِيمَا بَيْنَهُ وَ بَيْنَ اَلسَّنَةِ أُقِيدَ بِهِ ضَارِبُهُ وَ إِنْ لَمْ يَمُتْ فِيمَا بَيْنَهُ وَ بَيْنَ اَلسَّنَةِ وَ لَمْ يَرْجِعْ إِلَيْهِ عَقْلُهُ أُغْرِمَ ضَارِبُهُ اَلدِّيَةَ فِي مَالِهِ لِذَهَابِ عَقْلِهِ" قَالَ فَقُلْتُ لَهُ فَمَا تَرَى عَلَيْهِ فِي اَلشَّجَّةِ شَيْئاً فَقَالَ "لاَ لِأَنَّهُ إِنَّمَا ضَرَبَهُ ضَرْبَةً وَاحِدَةً فَجَنَتِ اَلضَّرْبَةُ جِنَايَتَيْنِ فَأَلْزَمْتُهُ أَغْلَظَ اَلْجِنَايَتَيْنِ وَ هِيَ اَلدِّيَةُ وَ لَوْ كَانَ ضَرَبَهُ ضَرْبَتَيْنِ فَجَنَتِ اَلضَّرْبَتَانِ جِنَايَتَيْنِ لَأَلْزَمْتُهُ جِنَايَةَ مَا جَنَتِ اَلضَّرْبَتَانِ كَائِناً مَا كَانَتَا إِلاَّ أَنْ يَكُونَ فِيهِمَا اَلْمَوْتُ فَيُقَادَ بِهِ ضَارِبُهُ وَ تُطْرَحَ اَلْأُخْرَى " قَالَ "وَ إِنْ ضَرَبَهُ ثَلاَثَ ضَرَبَاتٍ وَاحِدَةً بَعْدَ وَاحِدَةٍ فَجَنَيْنَ ثَلاَثَ جِنَايَاتٍ أَلْزَمْتُهُ جِنَايَةَ مَا جَنَيْنَ اَلثَّلاَثُ اَلضَّرَبَاتِ كَائِنَاتٍ مَا كُنَّ مَا لَمْ يَكُنْ فِيهِنَّ اَلْمَوْتُ فَيُقَادَ بِهِ ضَارِبُهُ" قَالَ "وَ إِنْ ضَرَبَهُ عَشْرَ ضَرَبَاتٍ فَجَنَيْنَ جِنَايَةً وَاحِدَةً أَلْزَمْتُهُ تِلْكَ اَلْجِنَايَةَ اَلَّتِي جَنَتْهَا اَلْعَشْرُ اَلضَّرَبَاتِ كَائِنَةً مَا كَانَتْ مَا لَمْ يَكُنْ فِيهَا اَلْمَوْتُ".
Ibn Mahbub narrated from Jamil ibn Salih from Abu Ubaydah Al-Hadhdha' who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) about a man who struck another man on his head with the pole of a tent, delivering a single blow that penetrated to his brain, causing him to lose his mind. Imam (a.s) said: "If the struck man can no longer comprehend the prayer, nor understand what is said to him or what he says, then he should be observed for a year. If he dies within that year, the striker is subject to retaliation (qisas). However, if he does not die within that period and his mind does not return, the striker must pay the full blood money (diyya) from his wealth due to the loss of the victim's intellect." I said to Imam (a.s): What do you rule upon him regarding the head injury (shajja)? Imam (a.s) replied: "Nothing, because he only struck him once, and that single blow caused two injuries. Therefore, I imposed upon him the more severe of the two injuries, which is the blood money (diyya). Had he struck him twice, causing two separate injuries, I would have imposed upon him compensation for both injuries, whatever they may have been - except if one of them resulted in death, in which case the striker would face retaliation (qisas), and the second injury would be disregarded." Imam (a.s) further said: "If he struck him three times, one after the other, resulting in three injuries, I would impose upon him the liability for whatever the three injuries amounted to, unless one of them led to death, in which case the striker would face retaliation." Imam (a.s) added: "And if he struck him ten times, but they resulted in a single injury, I would hold him accountable only for that single injury caused by the ten blows, regardless of its severity, as long as it did not result in death."
وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ اَلسِّجِسْتَانِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَطَعَ يَدَيْنِ لِرَجُلَيْنِ اَلْيَمِينَيْنِ فَقَالَ "يَا حَبِيبُ تُقْطَعُ يَمِينُهُ لِلرَّجُلِ اَلَّذِي قَطَعَ يَمِينَهُ أَوَّلاً وَ يُقْطَعُ يَسَارُهُ لِلَّذِي قَطَعَ يَمِينَهُ آخِراً لِأَنَّهُ إِنَّمَا قَطَعَ يَدَ اَلرَّجُلِ اَلْأَخِيرِ وَ يَمِينُهُ قِصَاصٌ لِلرَّجُلِ اَلْأَوَّلِ" فَقُلْتُ إِنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ إِنَّمَا كَانَ يَقْطَعُ اَلْيَدَ اَلْيُمْنَى وَ اَلرِّجْلَ اَلْيُسْرَى فَقَالَ "إِنَّمَا كَانَ يَفْعَلُ ذَلِكَ فِيمَا يَجِبُ مِنْ حُقُوقِ اَللَّهِ عَزَّ وَ جَلَّ فَأَمَّا حُقُوقُ اَلْمُسْلِمِينَ يَا حَبِيبُ فَإِنَّهُ يُؤْخَذُ لَهُمْ حُقُوقُهُمْ فِي قِصَاصِ اَلْيَدِ بِالْيَدِ إِذَا كَانَتْ لِلْقَاطِعِ يَدٌ وَ اَلرِّجْلُ بِالْيَدِ إِذَا لَمْ يَكُنْ لِلْقَاطِعِ يَدَانِ" فَقُلْتُ لَهُ أَ مَا تُوجَبُ عَلَيْهِ اَلدِّيَةُ وَ تُتْرَكُ لَهُ رِجْلُهُ فَقَالَ "إِنَّمَا تُوجَبُ عَلَيْهِ اَلدِّيَةُ إِذَا قَطَعَ يَدَ رَجُلٍ وَ لَيْسَ لِلْقَاطِعِ يَدَانِ وَ لاَ رِجْلاَنِ فَثَمَّ تُوجَبُ عَلَيْهِ اَلدِّيَةُ لِأَنَّهُ لَيْسَتْ لَهُ جَارِحَةٌ يُقَاصُّ مِنْهَا".
Ibn Mahbub narrated from Hisham ibn Salim from Habib Al-Sijistani who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) about a man who cut off the right hands of two men. Imam (a.s) replied: "O' Habib, his right hand is to be cut off in retaliation for the man whose right hand he first severed, and his left hand is to be cut off for the man whose right hand he severed afterward. This is because he initially cut off the first man's right hand, and his own right hand is taken as retaliation for that. Then, for the second man, his left hand is taken." I said: "But Commander of the Faithful (a.s) used to cut off the right hand and the left foot." Imam (a.s) replied: "That ruling was for the rights of Allah (swt), the Exalted. However, regarding the rights of Muslims, O' Habib, their rights are taken in full. A hand is taken for a hand in retaliation if the offender has two hands, and a foot is taken for a hand if the offender has no hands." I then asked: "Shouldn't the blood money (diyya) be imposed on him, and his foot be spared?" Imam (a.s) replied: "Blood money is only required when he cuts off a man's hand and the perpetrator has neither two hands nor two feet. In such a case, blood money is imposed because there is no remaining limb from which retaliation can be taken."
وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي اَلْيَدِ نِصْفُ اَلدِّيَةِ وَ فِي اَلْيَدَيْنِ جَمِيعاً اَلدِّيَةُ وَ فِي اَلرِّجْلَيْنِ كَذَلِكَ وَ فِي اَلذَّكَرِ إِذَا قُطِعَتِ اَلْحَشَفَةُ وَ مَا فَوْقَ ذَلِكَ اَلدِّيَةُ وَ فِي اَلْأَنْفِ إِذَا قُطِعَ اَلْمَارِنُ اَلدِّيَةُ"
Ibn Abi Umayr narrated from Al-Qasim ibn Urwah from Ibn Bukayr from Zurara from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: "For the hand, there is half of the full blood money (diyya), and for both hands together, the full diyya is due. Similarly, for both legs, the full diyya applies. For the male organ, if the glans (Al-hashafa) and above it are cut off, the full diyya is required. For the nose, if the soft part (Al-marin) is cut off, the full diyya applies."
قَالَ مُصَنِّفُ هَذَا اَلْكِتَابِ رَحِمَهُ اَللَّهُ وَجَدْتُ فِي كِتَابِ اِبْنِ اَلْأَعْرَابِيِّ فِي صِفَةِ خَلْقِ اَلْإِنْسَانِ أَنَّ اَلْمَارِنَ مَا لاَنَ مِنْ غُضْرُوفِهِ وَ اَلْغُضْرُوفَ هُوَ اَلرَّقِيقُ اَلْأَبْيَضُ كَالْعَظْمِ يَكُونُ فِي اَلْمَارِنِ وَ اَلْمَارِنَ كُلَّهُ غَضَارِيفُ "وَ فِي اَلشَّفَتَيْنِ اَلدِّيَةُ وَ فِي اَلْعَيْنَيْنِ اَلدِّيَةُ وَ فِي إِحْدَاهُمَا نِصْفُ اَلدِّيَةِ".
The compiler of this book, may Allah (swt) have mercy on him, commented: I found in the book of Ibn Al-A'rabi regarding the description of human anatomy that Al-marin refers to the soft part of the cartilage, and cartilage is the thin, white, bone-like tissue found in the soft part of the nose. The entire marin consists of cartilage. Imam (a.s) further said: "For the lips, the full diyya applies. For both eyes, the full diyya is due, and for one eye, half of the diyya is required."
وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي جَمِيلَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي اَلشَّفَةِ اَلسُّفْلَى سِتَّةُ آلاَفٍ وَ فِي اَلْعُلْيَا أَرْبَعَةُ آلاَفٍ لِأَنَّ اَلسُّفْلَى تُمْسِكُ اَلْمَاءَ".
Ibn Mahbub narrated from Abu Jameelah from Aban ibn Taghlib from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: "For the lower lip, the compensation is six thousand (dirhams), and for the upper lip, it is four thousand (dirhams) because the lower lip holds water."
وَ رُوِيَ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ أُصِيبَ إِحْدَى عَيْنَيْهِ أَنْ تُؤْخَذَ بَيْضَةُ نَعَامَةٍ فَيُمْشَى بِهَا وَ تُوثَقَ عَيْنُهُ اَلصَّحِيحَةُ حَتَّى لاَ يُبْصِرَ بِهَا وَ يَنْتَهِيَ بَصَرُهُ ثُمَّ يُحْسَبَ مَا بَيْنَ مُنْتَهَى بَصَرِ عَيْنِهِ اَلَّتِي أُصِيبَتْ وَ بَيْنَ عَيْنِهِ اَلصَّحِيحَةِ فَيُؤَدَّى بِحِسَابِ ذَلِكَ".
It is narrated from Muhammad ibn Qays from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) who said: "The Commander of the Faithful (a.s) ruled concerning a man who lost one of his eyes that an ostrich egg should be taken, and the man's healthy eye should be covered so he cannot see with it. Then, his vision should be measured to its limit, and the distance between the range of his injured eye and his healthy eye should be calculated. Compensation should be paid accordingly based on that measurement."
وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "كُلُّ مَا كَانَ فِي اَلْإِنْسَانِ اِثْنَيْنِ فَفِيهِمَا اَلدِّيَةُ وَ فِي إِحْدَاهُمَا نِصْفُ اَلدِّيَةِ وَ مَا كَانَ وَاحِداً فَفِيهِ اَلدِّيَةُ".
It is narrated from Ibn Abi Umair from Hisham ibn Salim from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: "Everything in the human body that exists in pairs carries the full blood money (diyya) for both, and half the blood money for one. And whatever exists as a single part in the body carries the full blood money."
وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَبْدِ اَلْوَهَّابِ بْنِ اَلصَّبَّاحِ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي رَجُلٍ وُجِئَ فِي أُذُنِهِ فَادَّعَى أَنَّ إِحْدَى أُذُنَيْهِ نَقَصَ مِنْ سَمْعِهِ بِهَا شَيْءٌ قَالَ "تُشَدُّ اَلَّتِي ضُرِبَتْ شَدّاً جَيِّداً وَ تُفْتَحُ اَلصَّحِيحَةُ فَيُضْرَبُ لَهُ بِالْجَرَسِ حِيَالَ وَجْهِهِ وَ يُقَالُ لَهُ اِسْمَعْ فَإِذَا خَفِيَ عَلَيْهِ صَوْتُ اَلْجَرَسِ عُلِّمَ مَكَانُهُ ثُمَّ يُذْهَبُ بِالْجَرَسِ مِنْ خَلْفِهِ فَيُضْرَبُ بِهِ مِنْ خَلْفِهِ حَتَّى يَخْفَى عَلَيْهِ اَلصَّوْتُ فَإِذَا خَفِيَ عَلَيْهِ عُلِّمَ مَكَانُهُ ثُمَّ يُقَاسُ مَا بَيْنَهُمَا فَإِنْ كَانَا سَوَاءً عُلِمَ أَنَّهُ قَدْ صَدَقَ ثُمَّ يُؤْخَذُ بِهِ عَنْ يَمِينِهِ فَيُضْرَبُ بِهِ حَتَّى يَخْفَى ثُمَّ يُعَلَّمُ ثُمَّ يُؤْخَذُ بِهِ عَنْ يَسَارِهِ فَيُضْرَبُ بِهِ حَتَّى يَخْفَى ثُمَّ يُعَلَّمُ بِهِ ثُمَّ يُقَاسُ مَا بَيْنَهُمَا فَإِنْ كَانَا سَوَاءً عُلِمَ أَنَّهُ قَدْ صَدَقَ" قَالَ "ثُمَّ تُفْتَحُ أُذُنُهُ اَلْمُعْتَلَّةُ وَ تُشَدُّ اَلْأُخْرَى شَدّاً جَيِّداً ثُمَّ يُضْرَبُ بِالْجَرَسِ مِنْ قُدَّامِهِ ثُمَّ يُعَلَّمُ حَتَّى يَخْفَى يُصْنَعُ بِهِ كَمَا صُنِعَ أَوَّلَ مَرَّةٍ بِأُذُنِهِ اَلصَّحِيحَةِ ثُمَّ يُقَاسُ مَا بَيْنَ اَلصَّحِيحَةِ وَ اَلْمُعْتَلَّةِ فَيُقَوَّمُ مِنْ حِسَابِ ذَلِكَ".
It is narrated from Ibn Mahbub from Abdul Wahhab ibn Al-Sabbah from Ali from Abu Basir from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) that he said regarding a man who was struck in his ear and claimed that one of his ears had diminished in hearing. Imam (a.s) said: "The injured ear should be tightly bound, and the healthy ear should be left open. A bell should be struck in front of his face, and he should be asked to listen. If the sound of the bell becomes faint for him, its position should be noted. Then, the bell should be taken behind him and rung until the sound fades for him; when it fades, its position should be marked. The distance between the two positions is then measured. If they are equal, it is known that he has spoken the truth. Then, the bell should be taken to his right side and rung until the sound fades, and its position should be marked. Similarly, the bell should be taken to his left side and rung until the sound fades, and its position should be marked. If the distances are equal, it is confirmed that he has spoken the truth." Imam (a.s) further said: "Then the affected ear should be opened, and the healthy ear should be tightly bound. The bell should be rung in front of him, and the process repeated as it was initially done with the healthy ear. Then, the difference between the healthy and the affected ear should be measured, and compensation determined accordingly."
وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ زِيَادٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ وَجَأَ أُذُنَ رَجُلٍ بِعَظْمٍ فَادَّعَى أَنَّهُ ذَهَبَ سَمْعُهُ كُلُّهُ قَالَ "يُؤَجَّلُ سَنَةً وَ يُتَرَصَّدُ بِشَاهِدَيْ عَدْلٍ فَإِنْ جَاءَا فَشَهِدَا أَنَّهُ سَمِعَ وَ أَنَّهُ أَجَابَ عَلَى سَمْعٍ فَلاَ حَقَّ لَهُ وَ إِنْ لَمْ يُعْثَرْ عَلَى أَنَّهُ سَمِعَ اُسْتُحْلِفَ ثُمَّ إِنَّهُ أُعْطِيَ اَلدِّيَةَ" قَالَ قُلْتُ فَإِنَّهُ يَسْمَعُ بَعْدَ مَا أُعْطِيَ اَلدِّيَةَ قَالَ "هُوَ شَيْءٌ أَعْطَاهُ اَللَّهُ تَعَالَى إِيَّاهُ" قَالَ وَ سَأَلْتُهُ عَنِ اَلْعَيْنِ يَدَّعِي صَاحِبُهَا أَنَّهُ لاَ يُبْصِرُ بِهَا قَالَ "يُؤَجَّلُ سَنَةً ثُمَّ يُسْتَحْلَفُ بَعْدَ اَلسَّنَةِ أَنَّهُ لاَ يُبْصِرُ ثُمَّ يُعْطَى اَلدِّيَةَ" قُلْتُ فَإِنَّهُ أَبْصَرَ بَعْدَ ذَلِكَ قَالَ "هُوَ شَيْءٌ أَعْطَاهُ اَللَّهُ إِيَّاهُ".
It is narrated from Ibn Mahbub from his father from Hammad ibn Ziyad from Sulayman ibn Khalid from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: I asked Imam (a.s) about a man who struck another man's ear with a bone, and the man claimed that he had completely lost his hearing. Imam (a.s) said: "He should be given a respite for one year, and two just witnesses should observe him. If they testify that he heard and responded to hearing, then he has no right (to compensation). But if it cannot be confirmed that he heard, he should be made to swear an oath, and then he should be given the full compensation (blood money)." I asked: "What if he regains his hearing after receiving the compensation?" Imam (a.s) replied: "It is something Allah (swt) the Exalted has granted him." I then asked Imam (a.s) about someone who claimed he could no longer see with his eye. Imam (a.s) said: "He should be given a respite for one year, and after the year, he should swear an oath that he cannot see, and then he should be given the full compensation (blood money)." I asked: "What if he regains his sight after that?" Imam (a.s) replied: "It is something Allah (swt) has granted him."
وَ فِي رِوَايَةِ اَلسَّكُونِيِّ: "أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَضَى فِي اَلصُّلْبِ إِذَا اِنْكَسَرَ اَلدِّيَةَ".
In the narration of Al-Sakooni, it is reported that Commander of the Faithful (a.s) ruled that if the spine is broken, the full blood money (diya) is due.
وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ كُسِرَ بُعْصُوصُهُ فَلَمْ يَمْلِكِ اِسْتَهُ مَا فِيهِ مِنَ اَلدِّيَةِ فَقَالَ "اَلدِّيَةُ كَامِلَةً" قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ وَقَعَ بِجَارِيَةٍ فَأَفْضَاهَا وَ هِيَ إِذَا نَزَلَتْ بِتِلْكَ اَلْمَنْزِلَةِ لَمْ تَلِدْ فَقَالَ "اَلدِّيَةُ كَامِلَةً".
Hisham ibn Salim narrated from Sulayman ibn Khalid who said: I asked Abu Abdullah (a.s) about a man whose coccyx (tailbone) was broken, resulting in his inability to control his bowels. Imam (a.s) replied: "The full blood money (diya) is due." Sulayman further asked Imam (a.s) about a man who engaged in intercourse with a slave girl and caused ifda' (a severe injury of female reproductive organs), and she, in that condition, would never be able to bear children. Imam (a.s) replied: "The full blood money (diya) is due."
وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ جَارِيَةً فَوَقَعَ عَلَيْهَا فَأَفْضَاهَا قَالَ "عَلَيْهِ اَلْإِجْرَاءُ عَلَيْهَا مَا دَامَتْ حَيَّةً".
Hammad narrated from Al-Halabi who said: I asked Abu Abdullah (a.s) about a man who married a slave girl, then had intercourse with her and caused ifda' (a severe injury of female reproductive organs). Imam (a.s) replied: "He is responsible for providing for her needs as long as she is alive."
وَ فِي رِوَايَةِ اَلسَّكُونِيِّ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: "لاَ تُقَاسُ عَيْنٌ فِي يَوْمِ غَيْمٍ".
In the narration of Al-Sakuni, it is reported that Commander of the Faithful (a.s) said: "An eye is not to be examined (for diyyah) on a cloudy day."
