Umdat at-TalibAl-Buhuti

and their women are entitled to half that amount, just as is the case with Muslims.

The blood money for a slave equals his market value, and for his wounds (1) the compensation is whatever diminution occurs in that value, provided the injury is not one for which a fixed sum has been set for a free person.

For a miscarried fetus—male or female—the liability is a ghurra: one male or female slave whose price equals one-tenth of the mother’s blood money; if the mother herself is a slave, then one-tenth of her market value is paid.

When a full slave (qinn) causes harm, the indemnity attaches to his person unless his master had given prior permission; in that case the master must ransom him, sell him to satisfy the claim, or surrender him to the victim’s guardian.

Section
Blood money for limbs and loss of function

Any organ of which a person has only one—such as the nose, the penis, or the tongue—carries full blood money.

Any organ of which a person has two—such as the eyes, the ears, or the hands—entails full blood money for the pair and (2) half that amount for one of them alone.

For the two nostrils, (3) two-thirds of the blood money is due, and for the septum (4) between them, one-third.

The four eyelids together carry full blood money, while (5) a single eyelid carries one-quarter.

The fingers of the hands or (6) the feet entail full blood money; each individual finger is valued at one-tenth.

(1) The words enclosed in square brackets are absent from the base manuscript (al-asl) but appear in the remaining copies. (2) Copy G reads: “one of them.” (3) The passage within square brackets is missing from every manuscript. Shaykh Uthman ibn Qaid notes in his Hidayat al-raghib (3/306): “The author’s autograph omits the reference to ‘two-thirds’; it must be reinstated so that the text agrees with al-Muntaha and other works.” (4) The base manuscript reads al-hajizin; the wording adopted here follows the other copies. (5) Copy B reads: “one of them.” (6) Copy A adds the conjunction wa (and).
ونساؤهم على النصف كالمسلمين. ودِيةُ رَقيقٍ قِيمَتُه، و [في] (١) جِرَاحِه ما نَقَصَه إنْ لم يكن مُقَدَّراً مِنْ حُرٍّ. وفي جَنينٍ ذكرٍ أو أنثى غُرّةٌ عبدٌ أو أمة، قِيمَتُها عُشْرُ دِية أُمّهِ، وعُشْرُ قِيمةِ أُمّه إنْ كَان مملوكًا. ويَتعلَّقُ أَرشُ جِنايةِ قِنٍّ برقبتِهِ إن لم يأذنه سيدُه فيفديه، أو يبيعه فيها، أو يُسلمها لوليِّها. فصْلٌ [في ديات الأعضاء ومنافعها] وَمَا في الإنِسانِ مِنهُ شيءٌ واحدٌ؛ كأَنفٍ وذَكَرٍ ولِسانٍ ففِيهِ الدية. ومَا فيهِ منه شيئان؛ كالعَينين والأُذنين واليدين ففيهما الدية، وفي إحداهما (٢) نصفها. وفي المَنْخِرين [ثُلُثَا] (٣) الدِّيةُ، وفي الحَاجِزِ (٤) بينهُما ثُلثها. وفي الأَجْفانِ الدِّيةُ، وفي أَحَدِها (٥) رُبْعُها. وفي أصابعِ اليدين أو (٦) الرَّجلين الدية، وفي كُلِّ أصبع عُشْرُها، وفي
(١) ما بين المعقوفتين ساقط من (الأصل) وهو مثبت من بقية النسخ. (٢) في (ج): "أحدهما". (٣) ما بين المعقوفتين ساقط من جميع النسخ، وقال الشيخ عثمان بن قائد في "هداية الراغب" (٣/ ٣٠٦): "وسقط من خط المصنف ذِكرُ الثلثين، ويتعيّن إثباتها ليوافق المنتهى وغيره" اهـ. (٤) في (الأصل): "الحاجزين"، والمثبت من بقية النسخ. (٥) في (ب): "أحدهما". (٦) في (أ): "و".

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