His statement, “Twenty-five bint labūn”: that is, female camels in their third year, for their mothers generally have milk.

His statement, “Twenty-five ḥiqqah”: these are female camels that have completed three years. They are called ḥiqqah because they have become fit to be covered by a male camel.

His statement, “Twenty-five jadhaʿah”: these are female camels that have completed four years.

Thus, if the person liable for the blood-money brings twenty-five bint labūn, twenty-five ḥiqqah, twenty-five jadhaʿah, and twenty-five thaniyyah, and the person entitled to the blood-money says, “I will not accept it,” is he required to accept it?

This issue has preceded in the chapter on salam, in connection with the author’s statement: “If he brings what was stipulated, or something of the same kind that is better—even before its due date—and accepting it entails no harm, he is required to take it.” The authoritative position holds that one must accept a difference in qualities, but not a substitution of the specific items stipulated. Thus, if he brings it before its due date, brings something better, or releases him from the debt, acceptance is obligatory.

It has previously been mentioned that the sounder view is to distinguish between cases. If there is reason to fear that the one who gave something better will later remind him of his favor, then we do not require him to accept it. But if the recipient will suffer no harm from this additional quality, either immediately or in the future, then he must accept it. We have a precedent for this in the account of Umar, may Allah be pleased with him, with Muhammad ibn Maslamah and his neighbor, when the latter refused to allow water to pass from his property to the other’s. Umar, may Allah be pleased with him, said to him: “I will make it flow, even over your belly.” (1)