Ali Bin Ibrahim, from his father, from Ibn Mahboub and Muhammad Bin Yahya, from Ahamd Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Suleyman Bin Khalid, (It has been narrated) from Abu Abdullah asws having said: ‘With regard to a man who struck a man in his head, so his tongue became heavy, there would be presented to him the letters of the alphabet, all of them. Then he would be given the wergild by the counting of what he could not pronounce correctly from these’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

From him, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan, (It has been narrated) from Abu Abdullah asws regarding a man who struck a man with a stick upon his head, so his tongue became heavy. So he asws said: ‘There would be presented to him the letter of the alphabet, so whatever he pronounces eloquently from it, and whatever he cannot pronounce eloquently from it, the wergild would be (based) upon it, and these are twenty nine letters’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

From him, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, both together from Ibn Mahboub, from Abu Ayoub, from Suleyman Bin Khalid, (It has been narrated) from Abu Abdullah asws having said with regards to a man who struck a man in his ear with a bone, so he claimed that he cannot hear. He asws said: ‘He would be placed under surveillance and would be awaited with for a year. So if he hears, or two men testify against him that he can hear, or else he would be made to swear an oath, and he would be given the wergild’. It was said, ‘O Amir Al-Momineen asws ! So if it was discovered afterwards that he can hear?’ He asws said: ‘If Allah azwj Mighty and Majestic Returns his hearing, I asws do not see anything upon him’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

Ali, from his father, from Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer, (It has been narrated) from Abu Abdullah asws regarding a man was hit in his ear, so he claimed that one of his ears is deficient from hearing anything. He asws said: ‘The struck ear would be covered up with an intense covering, and the correct ear would be kept open. So the bell would be sounded towards his face and it would be said to him, ‘Listen’. So when the sound is hidden to him, its place would be noted. Then it (the bell) would be sounded from behind him, and it would be said to him, ‘Listen’. So when the sound is hidden from him its place would be noted. Then it would be measured what is between the two. So if it was the same, it would be known that he is speaking the truth. Then he would be seized by it from his right. Then it (the bell) would be sounded until the sound is hidden from him. Then its place would be noted. Then he would be seized by it from his left. So it (the bell) would be sounded until the sound is hidden from him. Then its place would be noted. There it would be measured what is between the two. So if it was the same, it would be known that he is speaking the truth. He asws said: ‘Then his damaged ear would be opened up, and the other one would be closed with a new covering. Then the bell would be struck from in front of him. Then the sounds would be hidden from him, and he would be dealt with just as he had been dealt with the first time around, with his healthy ear. Then to find the difference of the hearing (abilities) of both ears to calculate a fair compensation on the basis of the differences that may have happened between the two ears.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, (It has been narrated) from Abu Abdullah asws having said: ‘When the man is struck upon his head, so his tongues becomes heavy, the letters of the alphabet would be presented to him. He would read, then the wergild would be divided upon the letters of the alphabet. So whatever he could not pronounce eloquently with the speech, the wergild would be quantified by the measurement from that’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of his companions, from Aban Bin Usman, from Al Hassan Bin Kaseer, from his father who said, ‘An eye of a man was hit, and it was firm (in its place). So Amir Al-Momineen asws ordered for his healthy eye to be tied up (blindfolded), and got a man to stand in front of him with an egg in his hand. He asws said to him: ‘Can you see it?’ So when he said, ‘Yes, he asws made him to stand away a little more, (repeating the process) until it was hidden from him (could not see it anymore), he asws noted that place. He asws said: ‘And he asws tied up (blindfolded) the struck eye and made the man to be remote, and he was looking with his healthy eye, until it was hidden to him (could not see it anymore). Then he asws compared what was between the two, so he asws gave him the compensation upon that’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Al Waleed, from Muhammad Bin Furaat, from Al Asbagh Bin Nabata who said, ‘Amir Al-Momineen asws was asked about a man who struck a man upon his head. So the struck one claimed that he could not visualise anything, nor smell the aromas, and that his tongue had gone. So Amir Al-Momineen asws said: ‘If he is speaking the truth, there would be three wergilds for him’. So it was said, ‘O Amir Al-Momineen asws ! And how does one know that he is truthful?’ So he asws said: ‘As for what he claimed that he could not smell the aromas, the tinder (firewood) would be brought near him. So if it was as he is saying, or else he would turn his head away and his eyes would water. And as for what he is claiming regarding his eyes, so he would be made to turn to face the sun with his eyes. So if he was lying, he would not be able to control himself from closing his eyes, and if he was truthful, they would both remain open. And as for what he claims regarding his tongue, so he would be pricked by a needle upon his tongue, so if the red blood comes out, so he has lied, and if the black blood comes out, so he has spoken truthfully’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Muawiya Bin Ammar who said, ‘I asked Abu Abdullah asws about the man who was hit in his eye, so part of his vision was gone. Which thing would he be given?’ He asws said: ‘One of it (eyes) would be covered and an egg would be placed for him, then it would be said to him, ‘Look!’ So for as long as he claims that he can see its place, (it would be moved away) until it ends up at a place that he is helpless (from seeing it), so he says, ‘I cannot see it’. It would be brought nearer until he can visualise it, then a note would be made of that place. Then it would be compared with that from behind him, and from his right, and from his left. So it comes to be the same, or else it would be said to him, ‘You are lying’, until he speaks the truth’. I said, ‘Can he not be trusted?’ He asws said: ‘No, and there is no honour, and he would be dealt with the other eye similar to that. Then the wergild of the eye would be based upon that’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, and from his father, from Ibn Fazzal both together, (It has been narrated) from Abu Al-Hassan Al-Reza asws . Yunus said, ‘I presented the book to him asws , so he asws said: ‘It is correct’. And Ibn Fazal said, ‘Amir Al-Momineen asws judged: ‘When the man is hit in one of his eyes, so it would be measured by an egg. The hit eye would be covered, and he would look what his correct eye can end up visualising. Then his correct eye would be covered, and he would look at what his hit eye can end up (visualising). So he would be given a wergild based upon that accounting. And the sworn endorsement along with that are from six parts, upon a measurement of what he has been hit from his eye. So if it was such that a sixth of his vision had gone so he alone would have to swear an oath and he would be given; and if it was that a third of his vision had gone, he and another man along with him would have to swear an oath; and if it was that half of his vision had gone, he and two men along with him would swear an oath; and if it was that two-thirds of his vision had gone, he and three persons would swear an oath; and if it was that four-fifths of his vision had gone, he and four persons would have to swear an oath along with him; and if it was that all of it is gone, he and five persons along with him would have to swear an oath. And similar to that are the sworn endorsements, all of these regarding the injuries. And if there does not happen to be for the one whose eyesight was hit, anyone who would swear an oath along with him, the swearing would be additional upon him. If it was such that a sixth of his vision had gone, he would swear once; and if it was such that a third of his vision had gone, he would have to swear twice; and if it was more, it would be upon this counting. But rather, the sworn endorsements (compurgation) are upon to what extent his vision reaches. And if it was the hearing, so it would be approximate from that, apart from that something would be struck (to make a sound) to him, until the extent of his hearing is known. Then that would be compared, and the sworn endorsement would be approximated based upon what his hearing had been measured. So if it was such that all of his hearing (was lost), and mischief was feared from him, so he would be left to sleep until when he had slept a little, he would be shrieked at. So if he were to hear, the judge would compare between them by his opinion. And if it was such that the deficiency was regarding the upper arms and the thighs, so that would be known by comparing the healthy leg by a cord. Then his hit leg would be compared. Thus it would be known, the measurement of the deficiency of his leg, or his hand. So if the injury was to the leg or the arm, so it is from (the measuring device) for the thigh and the upper arm that he would be compared, and the judge would look at the measurement of his thigh’. A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Zareyf, from his father Zareyf Bin Nasih, from a man caled Abdullah Bin Ayoub, (It has been narrated) from Abu Amro Al Mutatabbab who said, ‘I presented the book to Abu Abdullah asws ’. And Ali Bin Fazzal, from Al Hassan Bin Al Jahm who said, ‘I presented it to Abu Al-Hassan Al-Reza asws , so he asws said to me: ‘Report it, for it is correct’. Then he mentioned similar to it’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Rafa’at who said, ‘I said to Abu Abdullah asws , ‘What are you asws saying regarding a man who struck a man, so some of his breathing was deficient. With what thing would that be known?’ He asws said: ‘By the timing’. I said, ‘And how by the timing?’ He asws said: ‘At the emergence of dawn, he is breathing, and it is from the right nostril. So when an hour goes by, he (comes to be) breathing by the left nostril. So you would look at what (difference) there is between your breathing, and his breathing. Then it would be reckoned, so he would be taking by that counting from it’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.