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If a man wounds an enemy combatant (ḥarbī), an apostate, or his own slave, and the victim then accepts Islam and is set free but later dies from that very wound, no liability is incurred. Another opinion obliges a diyah. Likewise, if he shoots either the ḥarbī or the apostate and they subsequently embrace Islam and are emancipated, no qiṣāṣ is taken, while the authoritative view is that a reduced Muslim diyah is payable by the offender’s ʿāqilah.

Should the wounded person apostasize after the blow and die when the injury spreads, his life is forfeit, yet—according to the sounder position—qiṣāṣ for the wound itself remains due; it is exacted by the victim’s Muslim relative, although another view assigns the task to the ruler. If the wound warrants monetary compensation, the lesser of its specific indemnity (ʿarsh) and the full diyah is required; a second opinion requires only the ʿarsh, and a third waives everything.

If the man apostasizes and then returns to Islam before dying of the wound’s progression, no retaliation is taken—though one opinion holds that, if the apostasy was brief, qiṣāṣ is obligatory. A diyah must be paid nonetheless, and one view limits it to half.

When someone wounds a dhimmī who later becomes Muslim, or a free person wounds a slave who is then manumitted, and the victim eventually dies from the spreading injury, no retaliation is taken, but the full Muslim diyah is owed. For the former slave, the diyah goes to his master; any amount above the slave’s market value passes to the slave’s heirs.

If a man severs a slave’s hand, the slave is freed, and he later dies from the ensuing complications, the master receives whichever is less: the full diyah for the death or half the slave’s value; another opinion compares the full diyah with the whole value instead of the half.

Now, if that same first assailant cut off the slave’s hand, the slave was set free, and afterward two others wounded him so that he died from their combined injuries, no qiṣāṣ is taken from the first—provided he was free—while qiṣāṣ is exacted from the latter two.

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All conditions required for qiṣāṣ in homicide likewise apply to retaliation for amputations and wounds. Thus, if several people place a sword on a man’s hand and with a single, concerted pressure sever it, they are all subject to amputation in return.

Head and facial wounds are of ten kinds: (1) khāriṣah, a scratch that barely breaks the skin; (2) dāmiyah, one that draws blood; (3) bādiʿah, which cuts flesh; (4) mutalāḥimah, which penetrates deeply into the flesh; (5) samḥāq, reaching the membrane between flesh and bone; (6) muḍiḥah, exposing the bone; (7) hāshimah, crushing the bone; (8) munaqkilah, displacing bone fragments; (9) maʾmūmah, reaching the dura mater; and (10) dāmighah, penetrating the dura mater.

According to the sounder view qiṣāṣ is obligatory only for a muḍiḥah; another opinion extends it to all the preceding categories except the khāriṣah.