Next is the manqilah: a wound that exposes and shatters the bone, causing it to splinter and become displaced from its position, so that it must be set and restored. Fifteen camels are due for it. If the victim takes retaliation for the muḍiḥah, ten camels are due for the shattering and displacement.

Next comes the maʾmūmah, also called the dāmighah, which reaches the membrane covering the brain. One-third of the diyah is due for it. As for wounds to the body, no fixed diyah is prescribed for any of them except the jāʾifah: a wound that penetrates into the body cavity. One-third of the diyah is due for it. No retaliation applies to bodily wounds except for a muḍiḥah that exposes bone; compensation for it is judicially assessed.

If a person severs the victim’s limbs and they heal, their respective diyahs become due, even if together they amount to several times the diyah for a life. If the victim dies from those injuries before they heal, only the diyah for a life is due, and the diyahs for the limbs fall away. If he dies after some of the injuries have healed, the diyah for a life is due for those that have not healed, along with the diyahs for the limbs whose injuries have healed.

For the tongue of a mute, a paralyzed hand, an extra finger, and an eye that remains fixed, there is judicially assessed compensation. It is set at one-third of the diyah for the corresponding tongue, hand, finger, or eye. Head wounds less severe than a muḍiḥah are subject to judicially assessed compensation that is not fixed.

In all such cases, this compensation is determined by the judge’s valuing the injured person as though he were an uninjured slave, and then valuing him as a slave after the injury. The difference between the two valuations is assessed in relation to his diyah; the resulting amount is the compensation due for the injury.

If a man strikes a woman’s abdomen and she delivers a dead fetus as a result of the blow, then, if the fetus was free, a ghurrah is due: a male or female slave, the same whether the fetus is male or female.

Every killer who is liable for a person’s diyah owes expiation, whether the killing was intentional or accidental. Another report holds that there is no expiation for intentional killing. Expiation consists of freeing a believing slave who is free of defects that impair his ability to work. If he cannot afford that, he must fast two consecutive months. If he is unable to fast them, does he then turn to feeding the poor? There are two views: one is that he must feed sixty poor persons; the other is that nothing is due from him.

If one group alleges that another group committed a killing, and the allegation is accompanied by a lawth (3)—that is, manifest hostility—then the claimant’s word is accepted. He must swear fifty oaths, and judgment is rendered in his favor for the diyah when the claim concerns accidental killing, and for retaliation when it concerns intentional killing. If the claimant refuses to swear all or some of the oaths, the defendant must swear fifty oaths and is acquitted.