contrary to the opinion of Ibn ‘Abd al-Hakam and one of the two reports from Mālik concerning a one-eyed man who puts out the eye of a man with sound eyesight. This has already been discussed.
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The prescribed compensation for wounds has already been discussed. Here we shall mention the compensation for bodily organs, limbs, senses, and bodily functions, Allah willing.
First is the intellect: its loss entails full blood money, and any partial impairment entails proportionate compensation. Loss of hearing entails full blood money, and any partial impairment entails proportionate compensation. Loss of sight entails full blood money, and any partial impairment entails proportionate compensation.
As for the nose, full blood money is due if its soft portion is entirely severed. If only part is severed, compensation is proportionate to the part severed. The two lips entail full blood money, with half due for each, contrary to the opinion of Sa‘īd ibn al-Musayyab that the lower lip entails two-thirds of the blood money. The tongue entails full blood money. If part of it is severed, compensation is proportionate to the resulting loss of speech, calculated according to the letters that can no longer be pronounced. Another view is that compensation is determined by estimation and independent judgment.
As for the eyelashes, eyelids, and eyebrows, Mālik holds that none of these entails anything beyond independently assessed compensation. As for the hair of the head and beard, no compensation is due according to Mālik’s school if it grows back and returns to its former condition. If it does not grow back, independently assessed compensation is due. There is no retaliation for intentionally causing such loss; rather, a discretionary disciplinary punishment is imposed.
Some scholars hold that full blood money is due for the eyelashes, eyelids, eyebrows, hair of the head, and beard. This means when the hair does not grow back, and Allah knows best. Some also hold that retaliation is prescribed for intentionally removing the hair of the head or beard.
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A tooth entails five camels. Molars and other teeth are treated alike: five camels are due for each, according to Mu‘āwiya’s ruling. Mālik relates in his Muwatta’ that Sa‘īd ibn al-Musayyab said:
“‘Umar ibn al-Khattāb ruled that one camel was due for each molar, while Mu‘āwiya ruled that five camels were due for each molar.”
Sa‘īd said: “Under ‘Umar’s ruling, the total compensation falls short of full blood money, while under Mu‘āwiya’s ruling it exceeds it. Had it been for me to decide, I would have prescribed two camels for each molar, so that the total would equal full blood money.”
This is because the teeth other than the molars number twelve: four central incisors, four lateral incisors, and four canines,