by a sudden shout while he is asleep or distracted, his claim is dismissed as false. If he shows no reaction, he swears an oath and receives the diyah.
If his hearing is only diminished, he receives a proportional share when the degree of loss can be measured; otherwise the judge awards compensation by discretionary appraisal (ḥukūmah). Another view is to compare his hearing with that of a normal peer and compute the difference. When the impairment is restricted to one ear, the sound ear is first blocked and the limit of the injured ear is gauged, then the test is reversed; the proportionate difference is payable.

The faculty of vision in each eye is valued at half a diyah; gouging out the eye does not raise the amount. If he alleges total loss of sight, experts are consulted, or he is tested by suddenly bringing a scorpion or a heated iron near the eye and observing whether he flinches. Partial loss is treated like partial loss of hearing.

The sense of smell carries a full diyah on the sound view.

Speech likewise entails a diyah; loss of individual letters is compensated proportionally, the diyah being divided over the twenty-eight letters of Arabic. Another opinion excludes the purely labial and pharyngeal sounds from this division. If a person is naturally unable to pronounce certain letters, or loses them through a God-sent affliction, a full diyah is still due—though another view limits it to a proportional share—whereas when the deficit results from an injury, the authoritative position is that the diyah is not completed. If half the tongue is severed and only a quarter of speech is lost, or the reverse, the compensation is half a diyah.

The human voice as such is worth one diyah. Should the motion of the tongue be lost along with it, so that he can no longer articulate or modulate sounds, two diyahs are required, although another opinion limits the amount to one.

The sense of taste also entails a diyah. It distinguishes sweetness, sourness, bitterness, saltiness, and freshness, and the diyah is apportioned among these five qualities. If the faculty is partially diminished, the judge assesses ḥukūmah; if it is completely lost, the full diyah is obligatory.

Chewing, the power to ejaculate that is lost by fracturing the spine, the capacity to impregnate, and the ability to engage in intercourse each carry a full diyah.

Creating a vaginal–anal fistula (ifḍāʾ)—whether by the husband or by someone else—incurs a diyah. It is defined as tearing the tissue that separates the vaginal opening from the anus, though another view defines it as the partition between the vagina and the urinary passage. If intercourse is impossible without causing such a rupture, the husband bears no liability. Whoever is not entitled to deflower her and removes the hymen with something other than the penis must pay the arsh; if he does so with his penis under a mistaken assumption or by coercion, he owes the dowry of a non-virgin plus the arsh for the hymen. Another opinion makes him liable for the dowry of a virgin; one who is rightfully entitled incurs no liability, while yet another view holds that removal by a non-penile instrument entails only the arsh.

The capacity to grasp entails a diyah, as does the ability to walk; when either is merely diminished, ḥukūmah is assessed. If breaking a man’s spine eliminates both his ability to walk and to have sexual relations—or to emit semen—two diyahs are required, though another opinion fixes the amount at one.

Subsidiary ruling: If an assailant severs several limbs and other delicate organs that would each call for a separate diyah, and the victim later dies from the progressive effect of those wounds, only a single diyah is payable. The same applies if the perpetrator slits his throat beforehand