Its plural is rukab.
• aqidni – from qawad (retaliatory retribution); it means: “exact retaliation for me from the one who wronged me.”
• ʿarajtu – “I have become lame,” i.e., his leg was affected by a sudden injury; the masculine form is aʿraj, the feminine ʿarjāʾ, and the plural ʿurj.
• baṭala ʿarajuka – literally, “your lameness has lapsed”: any right you had to compensation for your limp is void because you rushed to carry out the retaliation.
• an yuqtasṣṣ – “that retaliation be taken”; the passive voice of qiṣāṣ (retaliatory justice), originally from “following a track,” for the avenger follows the offender’s act and meets it with its like.
• juraḥ – “a wound,” a cut in the body; the wounded person is jarīḥ, plural jurḥā.

Points derived from the ḥadith:
1 – It is forbidden to exact retaliation on an injured limb before it has healed. This is the view of the majority of scholars, including the three Imams—Abu Ḥanīfah, Mālik, and Aḥmad. For the same reason, blood money may not be demanded before healing, because the injury might yet spread (sarayah).
2 – If the victim insists on an immediate execution of qiṣāṣ—as occurred in this report—then any later complication or spread of the injury after retaliation, or after accepting blood money, is waived. This ḥadith is the proof that precipitated retaliation or payment is prohibited, and that any subsequent spread is then without legal value.
3 – The wisdom behind the ruling is that while the wound is still fresh it may worsen or develop further complications; therefore patience is required until full recovery, after which retaliation may be taken or blood money assessed.
4 – Imām al-Shāfiʿī held that requesting retaliation or blood money before recovery is not prohibited. This is also one narrated opinion from Aḥmad, cited in al-Mughnī and al-Sharḥ al-Kabīr, and they used this as evidence.