Establishing Testimony is on the Plaintiff and Oath is on the Defendant

يُعْرَضُ عَلَيْهِ حُرُوفُ الْمُعْجَمِ فَمَا أَفْصَحَ مِنْهُ بِهِ وَ مَا لَمْ يُفْصِحْ بِهِ كَانَ عَلَيْهِ الدِّيَةُ وَ هِيَ تِسْعَةٌ وَ عِشْرُونَ حَرْفاً[1].

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 pronounce

فِي رَجُلٍ ضَرَبَ رَجُلًا فِي أُذُنِهِ بِعَظْمٍ فَادَّعَى أَنَّهُ لَا يَسْمَعُ قَالَ يُتَرَصَّدُ وَ يُسْتَغْفَلُ وَ يُنْتَظَرُ بِهِ سَنَةً فَإِنْ سَمِعَ أَوْ شَهِدَ عَلَيْهِ رَجُلَانِ أَنَّهُ يَسْمَعُ وَ إِلَّا حَلَّفَهُ وَ أَعْطَاهُ الدِّيَةَ قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنْ عُثِرَ عَلَيْهِ بَعْدَ ذَلِكَ أَنَّهُ يَسْمَعُ قَالَ إِنْ كَانَ اللَّهُ عَزَّ وَ جَلَّ رَدَّ عَلَيْهِ سَمْعَهُ لَمْ أَرَ عَلَيْهِ شَيْئا

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:

قَالَ تُسَدُّ الَّتِي ضُرِبَتْ سَدّاً شَدِيداً وَ تُفْتَحُ الصَّحِيحَةُ فَيُضْرَبُ لَهَا بِالْجَرَسِ حِيَالَ وَجْهِهِ وَ يُقَالُ لَهُ اسْمَعْ فَإِذَا خَفِيَ عَلَيْهِ الصَّوْتُ عُلِّمَ مَكَانُهُ ثُمَّ يُضْرَبُ بِهِ مِنْ خَلْفِهِ وَ يُقَالُ لَهُ اسْمَعْ فَإِذَا خَفِيَ عَلَيْهِ الصَّوْتُ عُلِّمَ مَكَانُهُ ثُمَّ يُقَاسُ مَا بَيْنَهُمَا فَإِنْ كَانَا سَوَاءً عُلِمَ أَنَّهُ قَدْ صَدَقَ ثُمَّ يُؤْخَذُ بِهِ عَنْ يَمِينِهِ ثُ

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 co

إِذَا ضُرِبَ الرَّجُلُ عَلَى رَأْسِهِ فَثَقُلَ لِسَانُهُ عُرِضَتْ عَلَيْهِ حُرُوفُ الْمُعْجَمِ‌ يَقْرَأُ ثُمَّ قُسِمَتِ الدِّيَةُ عَلَى حُرُوفِ الْمُعْجَمِ فَمَا لَمْ يُفْصِحْ بِهِ الْكَلَامَ كَانَتِ الدِّيَةُ بِالْقِيَاسِ مِنْ ذَلِكَ.

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 t

قَالَ: أُصِيبَتْ عَيْنُ رَجُلٍ وَ هِيَ قَائِمَةٌ فَأَمَرَ أَمِيرُ الْمُؤْمِنِينَ ع فَرُبِطَتْ عَيْنُهُ الصَّحِيحَةُ وَ أَقَامَ رَجُلًا بِحِذَاهُ بِيَدِهِ بَيْضَةٌ يَقُولُ هَلْ تَرَاهَا قَالَ فَجَعَلَ إِذَا قَالَ نَعَمْ تَأَخَّرَ قَلِيلًا حَتَّى إِذَا خَفِيَتْ عَلَيْهِ عُلِّمَ ذَلِكَ الْمَكَانُ قَالَ وَ عُصِّبَتْ عَيْنُهُ الْمُصَابَةُ وَ جَعَلَ الرَّجُلُ يَتَبَاعَدُ وَ هُوَ يَنْظُرُ بِعَيْنِهِ الصَّحِيحَةِ حَتَّى إِذَ

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 o

سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع- عَنْ رَجُلٍ ضَرَبَ رَجُلًا عَلَى هَامَتِهِ فَادَّعَى الْمَضْرُوبُ أَنَّهُ لَا يُبْصِرُ شَيْئاً وَ لَا يَشَمُّ الرَّائِحَةَ وَ أَنَّهُ قَدْ ذَهَبَ لِسَانُهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنْ صَدَقَ فَلَهُ ثَلَاثُ دِيَاتٍ فَقِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ كَيْفَ يُعْلَمُ أَنَّهُ صَادِقٌ فَقَالَ أَمَّا مَا ادَّعَاهُ أَنَّهُ لَا يَشَمُّ الرَّائِحَةَ فَإِنَّهُ يُدْنَى مِنْهُ الْحُر

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

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ الرَّجُلِ يُصَابُ فِي عَيْنِهِ فَيَذْهَبُ بَعْضُ بَصَرِهِ أَيَّ شَيْ‌ءٍ يُعْطَى قَالَ تُرْبَطُ إِحْدَاهُمَا ثُمَّ يُوضَعُ لَهُ بَيْضَةٌ ثُمَّ يُقَالُ لَهُ انْظُرْ فَمَا دَامَ يَدَّعِي أَنَّهُ يُبْصِرُ مَوْضِعَهَا حَتَّى إِذَا انْتَهَى إِلَى مَوْضِعٍ إِنْ جَازَهُ قَالَ لَا أُبْصِرُ قَرَّبَهَا حَتَّى يُبْصِرَ ثُمَّ يُعَلَّمُ ذَلِكَ الْمَكَانُ ثُمَّ يُقَاسُ بِذَلِكَ الْقِيَاسِ مِنْ

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

يُونُسُ عَرَضْتُ عَلَيْهِ الْكِتَابَ فَقَالَ هُوَ صَحِيحٌ وَ قَالَ ابْنُ فَضَّالٍ قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع إِذَا أُصِيبَ الرَّجُلُ فِي إِحْدَى عَيْنَيْهِ فَإِنَّهَا تُقَاسُ بِبَيْضَةٍ تُرْبَطُ عَلَى عَيْنِهِ الْمُصَابَةِ وَ يُنْظَرُ مَا يَنْتَهِي بَصَرُ عَيْنِهِ الصَّحِيحَةِ ثُمَّ تُغَطَّى عَيْنُهُ الصَّحِيحَةُ وَ يُنْظَرُ مَا تَنْتَهِي عَيْنُهُ الْمُصَابَةُ فَيُعْطَى دِيَتَهُ مِنْ حِسَابِ ذَلِكَ وَ الْقَ

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 on

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي رَجُلٍ ضَرَبَ رَجُلًا فَنَقَصَ بَعْضُ نَفَسِهِ بِأَيِّ شَيْ‌ءٍ يُعْرَفُ ذَلِكَ قَالَ ذَلِكَ بِالسَّاعَاتِ قُلْتُ وَ كَيْفَ بِالسَّاعَاتِ قَالَ فَإِنَّ النَّفَسَ‌ يَطْلُعُ الْفَجْرُ وَ هُوَ فِي الشِّقِّ الْأَيْمَنِ مِنَ الْأَنْفِ فَإِذَا مَضَتِ السَّاعَةُ صَارَ إِلَى الشِّقِّ الْأَيْسَرِ فَتَنْظُرُ مَا بَيْنَ نَفَسِكَ وَ نَفَسِهِ ثُمَّ يُحْتَسَبُ فَيُؤْخَذُ بِحِسَابِ ذَل

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

سَأَلْتُ أَبَا جَعْفَرٍ ع- عَنْ رَجُلٍ ضَرَبَ رَجُلًا بِعَمُودِ فُسْطَاطٍ عَلَى رَأْسِهِ ضَرْبَةً وَاحِدَةً فَأَجَافَهُ حَتَّى وَصَلَتِ الضَّرْبَةُ إِلَى الدِّمَاغِ فَذَهَبَ عَقْلُهُ فَقَالَ إِنْ كَانَ الْمَضْرُوبُ لَا يَعْقِلُ مِنْهَا الصَّلَاةَ وَ لَا يَعْقِلُ مَا قَالَ وَ لَا مَا قِيلَ لَهُ فَإِنَّهُ يُنْتَظَرُ بِهِ سَنَةً فَإِنْ مَاتَ فِيمَا بَيْنَهُ وَ بَيْنَ السَّنَةِ أُقِيدَ بِهِ ضَارِبُهُ وَ إِنْ لَمْ يَمُتْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together, from Ibn Mahboub, from Jameel Bin Salih, from Abu Ubeyda Al Haza’a who said, ‘I asked Abu Ja’far asws about a man who struck a man with a pole of a tent, upon his head, with one strike. So it pierced him to the extent that

قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي رَجُلٍ ضَرَبَ رَجُلًا بِعَصاً فَذَهَبَ سَمْعُهُ وَ بَصَرُهُ وَ لِسَانُهُ وَ عَقْلُهُ وَ فَرْجُهُ وَ انْقَطَعَ جِمَاعُهُ وَ هُوَ حَيٌّ بِسِتِّ دِيَاتٍ‌[1].

Ali Bin Ibrahim, from his father, from Muhammad Bin Khalid Al Barqy, from Hammad Bin Isa, from Ibrahim Bin Umar, (It has been narrated) from Abu Abdullah asws having said: ‘Amir Al-Momineen asws judged regarding a man who struck a man with a stick, so his hearing, and his vision, and his tongue, and his intellect, and

إِنْ كَانَ فَرَّقَ بَيْنَ ذَلِكَ اقْتُصَّ مِنْهُ ثُمَّ يُقْتَلُ وَ إِنْ كَانَ ضَرَبَهُ ضَرْبَةً وَاحِدَةً ضُرِبَتْ عُنُقُهُ وَ لَمْ يُقْتَصَّ مِنْهُ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from Muhammad Bin Qays, (It has been narrated) from one of the two (5 th or 5 th Imam asws ) regarding a man who blinded an eye of a man and cut-off his ear, then killed him. So he asws said: ‘If there was a separation between that (diff

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ قَضَى رَسُولُ اللَّهِ ص فِي الْمَأْمُومَةِ ثُلُثَ الدِّيَةِ وَ فِي الْمُنَقِّلَةِ خَمْسَ عَشْرَةَ مِنَ الْإِبِلِ وَ فِي الْمُوضِحَةِ خَمْساً مِنَ الْإِبِلِ وَ فِي الدَّامِيَةِ بَعِيراً وَ فِي الْبَاضِعَةِ بَعِيرَيْنِ وَ قَضَى فِي الْمُتَلَاحِمَةِ ثَلَاثَةَ أَبْعِرَةٍ وَ قَضَى فِي السِّمْحَاقِ أَرْبَعَةً مِنَ الْإِبِلِ.

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, form Abdullah Bin Abdul Rahman Al Asamma from Misma’a Bin Abdul Malik, (It has been narrated) from Abu Abdullah asws havind said: ‘Amir Al-Momineen asws said: ‘Rasool-Allah saww judged regarding Al-Mamouma (the skull fracture reac

فِيهَا ثُلُثُ الدِّيَةِ وَ فِي الْجَائِفَةِ ثُلُثُ الدِّيَةِ وَ فِي الْمُوضِحَةِ خَمْسٌ مِنَ الْإِبِلِ‌[1].

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany, and Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Al Mufazzal Bin Salih, from Zayd Al Shahham who both said, ‘We both asked Abu Abdullah asws about the Al-Mamouma fracture (the

فِي الْمُوضِحَةِ خَمْسٌ مِنَ الْإِبِلِ وَ فِي السِّمْحَاقِ أَرْبَعٌ مِنَ الْإِبِلِ وَ الْبَاضِعَةِ ثَلَاثٌ مِنَ الْإِبِلِ وَ الْمَأْمُومَةِ ثَلَاثٌ وَ ثَلَاثُونَ مِنَ الْإِبِلِ وَ الْجَائِفَةِ ثَلَاثٌ وَ ثَلَاثُونَ مِنَ الْإِبِلِ وَ الْمُنَقِّلَةِ خَمْسَ عَشْرَةَ مِنَ الْإِبِلِ.

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 regarding Al-Mowziha (bone exposing injury) is five from the camels, and regarding Al-Simhak (injury reaching the bone) is four from the camels; and Al-Bazia (flesh exposing injury

سَأَلْتُهُ عَنِ الْمُوضِحَةِ فِي الرَّأْسِ كَمَا هِيَ فِي الْوَجْهِ فَقَالَ الْمُوضِحَةُ وَ الشِّجَاجُ فِي الْوَجْهِ وَ الرَّأْسِ سَوَاءٌ فِي الدِّيَةِ لِأَنَّ الْوَجْهَ مِنَ الرَّأْسِ وَ لَيْسَ الْجِرَاحَاتُ فِي الْجَسَدِ كَمَا هِيَ فِي الرَّأْسِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Hassan Bin Salih Al Sowry, (The narrator) says, ‘I asked Abu Abdullah asws about Al-Mowziha (bone exposing injury) is like what is in the face. So he asws said: ‘The bone-exposing injury, and the fracture in the face and the head are equal regarding

عَرَضْتُ الْكِتَابَ عَلَى أَبِي الْحَسَنِ ع فَقَالَ هُوَ صَحِيحٌ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي دِيَةِ جِرَاحَاتِ الْأَعْضَاءِ كُلِّهَا فِي الرَّأْسِ وَ الْوَجْهِ وَ سَائِرِ الْجَسَدِ مِنَ السَّمْعِ وَ الْبَصَرِ وَ الصَّوْتِ وَ الْعَقْلِ وَ الْيَدَيْنِ وَ الرِّجْلَيْنِ فِي الْقَطْعِ وَ الْكَسْرِ وَ الصَّدْعِ وَ الْبَطِّ وَ الْمُوضِحَةِ وَ الدَّامِيَةِ وَ نَقْلِ الْعِظَامِ وَ النَّاقِبَةِ يَكُونُ فِي شَيْ‌ءٍ مِنْ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Hassan asws , and from him, from his father, from Ibn Fazzal who said, ‘I presented the book to Ali asws Bin Al-Hassan asws , so he asws said: ‘It is correct. Amir Al-Momineen asws judged regarding wergild for the injuries of the limbs, all of them, in the

أَنَّ رَسُولَ اللَّهِ ص قَضَى فِي الدَّامِيَةِ بَعِيراً وَ فِي الْبَاضِعَةِ بَعِيرَيْنِ وَ فِي الْمُتَلَاحِمَةِ ثَلَاثَةَ أَبْعِرَةٍ وَ فِي السِّمْحَاقِ أَرْبَعَةَ أَبْعِرَةٍ.

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny, (It has been narrated) from Abu Abdullah asws that Rasool-Allah saww judged regarding Al-Damiya (bloody injury) with one camel, and regarding Al-Bazia (flesh exposing injury) with two camels; and regarding Al-Mutalahima (flesh injury) being three camels

قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي الْجُرُوحِ فِي الْأَصَابِعِ إِذَا أُوضِحَ الْعَظْمُ عُشْرَ دِيَةِ الْإِصْبَعِ إِذَا لَمْ يُرِدِ الْمَجْرُوحُ أَنْ يَقْتَصَّ.

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Is’haq Bin Ammar, Abu Abdullah asws has said: ‘Amir Al-Momineen asws judged regarding the injuries in the fingers when the bones are exposed, is a tenth of the wergild of the finger, when the injured one does not intend that he retaliates’.

فِي رَجُلٍ شَجَّ رَجُلًا مُوضِحَةً ثُمَّ يَطْلُبُ فِيهَا فَوَهَبَهَا لَهُ ثُمَّ انْتَفَضَتْ بِهِ فَقَتَلَتْهُ فَقَالَ‌ هُوَ ضَامِنٌ لِلدِّيَةِ إِلَّا قِيمَةَ الْمُوضِحَةِ لِأَنَّهُ وَهَبَهَا لَهُ وَ لَمْ يَهَبِ النَّفْسَ وَ فِي السِّمْحَاقِ وَ هِيَ الَّتِي دُونَ الْمُوضِحَةِ خَمْسُمِائَةِ دِرْهَمٍ وَ فِيهَا إِذَا كَانَتْ فِي الْوَجْهِ ضِعْفُ الدِّيَةِ عَلَى قَدْرِ الشَّيْنِ وَ فِي الْمَأْمُومَةِ ثُلُثُ الدِّيَةِ وَ ه

Ali Bin Ibrahim, from his father, from one of his comapnions, from Abu Baseer, (It has been narrated) from Abu Abdullah asws regarding a man who fractured a man exposing his bone. Then he sought (forgiveness) so he gifted it to him. Then it (injury) worsened, so it killed him. So he asws said: ‘He is responsible for th

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الذِّرَاعِ إِذَا ضُرِبَ فَانْكَسَرَ مِنْهُ الزَّنْدُ قَالَ فَقَالَ إِذَا يَبِسَتْ مِنْهُ الْكَفُّ فَشَلَّتْ أَصَابِعُ الْكَفِّ كُلُّهَا فَإِنَّ فِيهَا ثُلُثَيِ الدِّيَةِ دِيَةِ الْيَدِ قَالَ وَ إِنْ شَلَّتْ بَعْضُ الْأَصَابِعِ وَ بَقِيَ بَعْضٌ فَإِنَّ فِي كُلِّ إِصْبَعٍ شَلَّتْ ثُلُثَيْ دِيَتِهَا قَالَ وَ كَذَلِكَ الْحُكْمُ فِي السَّاقِ وَ الْقَدَمِ إِذَا شَلَّتْ أَصَابِعُ الْقَدَ

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Ali Bin Raib, from Al Fuzayl Bin Yasaar who said, ‘I asked Abu Abdullah asws about the upper-arms when it is hit, so the wrist breaks from it. So he asws said: ‘If the palm is dried up from it, so

فِي الْإِصْبَعِ عُشْرُ الدِّيَةِ إِذَا قُطِعَتْ مِنْ أَصْلِهَا أَوْ شَلَّتْ قَالَ وَ سَأَلْتُهُ عَنِ الْأَصَابِعِ أَ سَوَاءٌ هُنَّ فِي الدِّيَةِ قَالَ نَعَمْ قَالَ وَ سَأَلْتُهُ عَنِ الْأَسْنَانِ فَقَالَ دِيَتُهُنَّ سَوَاءٌ.

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 regard the fingers being a tenth of the wergild when they are cut off from their roots, or paralysed’. He (the narrator) said, ‘And I asked him asws about the fingers, are these eq

أَصَابِعُ الْيَدَيْنِ وَ الرِّجْلَيْنِ سَوَاءٌ فِي الدِّيَةِ فِي كُلِّ إِصْبَعٍ عَشْرٌ مِنَ الْإِبِلِ وَ فِي الظُّفُرِ خَمْسَةُ دَنَانِيرَ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, (It has been narrated) from Abu Abdullah asws having said: ‘The fingers of the two hands and the (toes of) the two legs are equal regarding the wergild. Regarding each finger is ten from the camels; and regarding the nail is five Di

قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي النَّاقِلَةِ[1] يَكُونُ فِي الْعُضْوِ ثُلُثَ دِيَةِ ذَلِكَ الْعُضْوِ.

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Al Asamma, from Misma’a, (It has been narrated) from Abu Abdullah asws having said: ‘Amir Al-Momineen asws judged regarding the displacement which happens to be in the bone, being a third of the wergild of that bone’.

قُلْتُ لِأَبِي جَعْفَرٍ ع أَصْلَحَكَ اللَّهُ إِنَّ بَعْضَ النَّاسِ فِي فِيهِ اثْنَتَانِ وَ ثَلَاثُونَ سِنّاً وَ بَعْضُهُمْ لَهُمْ ثَمَانِي وَ عِشْرُونَ سِنّاً فَعَلَى كَمْ تُقْسَمُ دِيَةُ الْأَسْنَانِ فَقَالَ الْخِلْقَةُ إِنَّمَا هِيَ ثَمَانِي وَ عِشْرُونَ سِنّاً اثْنَتَا عَشْرَةَ فِي مَقَادِيمِ الْفَمِ وَ سِتَّ عَشْرَةَ سِنّاً فِي مَوَاخِيرِهِ فَعَلَى هَذَا قُسِمَتْ دِيَةُ الْأَسْنَانِ فَدِيَةُ كُلِّ سِنٍّ مِنَ الْم

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Hishan Bin Salim, from Ziyad Bin Sowqat, from Al Hakam Bin Uteyba who said, ‘I said to Abu Ja’far asws , ‘May Allah azwj Keep you asws well! Some of the people have thirty two teeth in their mouths, an

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ أَصَابِعِ الْيَدَيْنِ وَ أَصَابِعِ الرِّجْلَيْنِ أَ رَأَيْتَ مَا زَادَ فِيهَا عَلَى عَشْرِ أَصَابِعَ أَوْ نَقَصَ مِنْ عَشَرَةٍ فِيهَا دِيَةٌ قَالَ فَقَالَ لِي يَا حَكَمُ الْخِلْقَةُ الَّتِي قُسِمَتْ عَلَيْهَا الدِّيَةُ عَشَرَةُ أَصَابِعَ فِي الْيَدَيْنِ فَمَا زَادَ أَوْ نَقَصَ فَلَا دِيَةَ لَهُ وَ عَشَرَةُ أَصَابِعَ فِي الرِّجْلَيْنِ فَمَا زَادَ أَوْ نَقَصَ فَلَا دِيَةَ لَهُ وَ فِي كُلّ

Ibn Mahboub, from Hisham Bin Salim, from Ziyad Bin Sowqat, from Al Hakam Bin Uteyba who said, ‘I asked Abu Ja’far asws about fingers of the two hands, and toes of the two feet, ‘What is your asws view with regards to these, upon ten fingers, or deficient from ten, regarding wergild?’ So he asws said to me: ‘O Hakam! Th

عَرَضْنَا كِتَابَ الْفَرَائِضِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع عَلَى أَبِي الْحَسَنِ الرِّضَا ع فَقَالَ هُوَ صَحِيحٌ.

Ali Bin Ibrahim, from his father, from Ibn Fazal and Muhammad Bin Isa, from Yunus, both together said, ‘We presented a book of the Obligations, from Amir Al-Momineen asws to Abu Al-Hassan Al-Reza asws , so he asws said: ‘It is correct’.

عَرَضْتُهُ عَلَى أَبِي عَبْدِ اللَّهِ ع قَالَ أَفْتَى أَمِيرُ الْمُؤْمِنِينَ ع فَكَتَبَ النَّاسُ فُتْيَاهُ وَ كَتَبَ بِهِ أَمِيرُ الْمُؤْمِنِينَ إِلَى أُمَرَائِهِ وَ رُءُوسِ أَجْنَادِهِ فَمِمَّا كَانَ فِيهِ إِنْ أُصِيبَ شَفْرُ الْعَيْنِ الْأَعْلَى فَشُتِرَ[2] فَدِيَتُهُ ثُلُثُ دِيَةِ الْعَيْنِ مِائَةُ دِينَارٍ وَ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ إِنْ أُصِيبَ شَفْرُ الْعَيْنِ الْأَسْفَلُ فَشُتِرَ ف

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin zareyf, from his father Zareyf Bin Nasih, from a man called Abdullah Bin Ayoubm from Abu Amro Al Mutatabbab who said, ‘I presented it (book of Obligations from Amir Al-Momineen asws ) to Abu Abdullah asws . He asws said: ‘Amir Al-Momineen asws issued V

‌ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَضَى فِي خَرْمِ الْأَنْفِ ثُلُثَ دِيَةِ الْأَنْفِ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a, (It has been narrated) from Abu Abdullah asws that Amir Al-Momineen asws judged regarding (piercing of a) hole in the nose, being a third of the wergild of the nose’.

قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي اللَّطْمَةِ يَسْوَدُّ أَثَرُهَا فِي الْوَجْهِ أَنَّ أَرْشَهَا سِتَّةُ دَنَانِيرَ فَإِنْ لَمْ تَسْوَدَّ وَ اخْضَرَّتْ فَإِنَّ أَرْشَهَا ثَلَاثَةُ دَنَانِيرَ فَإِنِ احْمَرَّتْ وَ لَمْ تَخْضَرَّ فَإِنَّ أَرْشَهَا دِينَارٌ وَ نِصْفٌ. الْأُذُنُ‌

إِنَّ عَلِيّاً ع قَضَى فِي شَحْمَةِ الْأُذُنِ ثُلُثَ دِيَةِ الْأُذُنِ. وَ - بِالْإِسْنَادِ الْأَوَّلِ‌ فِي الْأُذُنَيْنِ إِذَا قُطِعَتْ إِحْدَاهُمَا فَدِيَتُهَا خَمْسُمِائَةِ دِينَارٍ وَ مَا قُطِعَ مِنْهَا فَبِحِسَابِ ذَلِكَ. الْأَسْنَانُ‌ قَالَ: وَ فِي الْأَسْنَانِ فِي كُلِّ سِنٍّ خَمْسُونَ دِينَاراً وَ الْأَسْنَانُ كُلُّهَا سَوَاءٌ وَ كَانَ قَبْلَ ذَلِكَ‌[1] يَقْضِي فِي الثَّنِيَّةِ خَمْسُونَ دِينَاراً وَ فِي الرَّ

الْأَسْنَانُ كُلُّهَا سَوَاءٌ فِي كُلِّ سِنٍّ خَمْسُمِائَةِ دِرْهَمٍ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, Abu Abdullah asws has said: ‘The teeth, all of them are equal, regarding each tooth is five hundred Dirhams’.

كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ‌ إِذَا اسْوَدَّتِ‌ الثَّنِيَّةُ جُعِلَ فِيهَا الدِّيَةُ[1].

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, or someone else, from Aban, from one of his companions, Abu Abdullah asws has said: ‘Amir Al-Momineen asws was saying: ‘When the incisors blacken, the wergild would be applicable regarding it’.

سَأَلْتُهُ عَنِ الْأَسْنَانِ فَقَالَ هِيَ فِي الدِّيَةِ سَوَاءٌ.

A number of our companions, from Ahmad Bin Abu Abdullah, from Usma Bin Isa, from Sama’at who said, ‘I asked him asws about the teeth, so he asws said: ‘These, with regards to the wergild, are the same’.

السِّنُّ إِذَا ضُرِبَتِ انْتُظِرَ بِهَا سَنَةً فَإِنْ وَقَعَتْ أُغْرِمَ الضَّارِبُ خَمْسَمِائَةِ دِرْهَمٍ وَ إِنْ لَمْ تَقَعْ وَ اسْوَدَّتْ أُغْرِمَ ثُلُثَيْ دِيَتِهَا.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, Abu Abdullah asws has said: ‘The tooth, when it is stuck, would be awaited with for a year. So if it falls off, the striker would be fined five hundred Dirhams, and if it does not fall off and blackens, he would be fined two-thirds

إِنَّ عَلِيّاً ع قَضَى فِي سِنِّ الصَّبِيِّ قَبْلَ أَنْ يَثَّغِرَ بَعِيراً بَعِيراً فِي كُلِّ سِنٍ‌[2]. التَّرْقُوَةُ رَجَعَ إِلَى‌ - الْإِسْنَادِ الْأَوَّلِ قَالَ: وَ فِي التَّرْقُوَةِ إِذَا انْكَسَرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ أَرْبَعُونَ دِينَاراً فَإِنِ انْصَدَعَتْ فَدِيَتُهَا أَرْبَعَةُ أَخْمَاسِ كَسْرِهَا اثْنَانِ وَ ثَلَاثُونَ دِينَاراً فَإِنْ أَوْضَحَتْ فَدِيَتُهَا خَمْسَةٌ وَ عِشْرُونَ دِ

: وَ فِي الصَّدْرِ إِذَا رُضَّ فَثَنَى شِقَّيْهِ كِلَيْهِمَا فَدِيَتُهُ خَمْسُمِائَةِ دِينَارٍ وَ دِيَةُ أَحَدِ شِقَّيْهِ إِذَا انْثَنَى مِائَتَانِ وَ خَمْسُونَ دِينَاراً وَ إِذَا انْثَنَى الصَّدْرُ وَ الْكَتِفَانِ فَدِيَتُهُ أَلْفُ دِينَارٍ وَ إِنِ انْثَنَى أَحَدُ شِقَّيِ الصَّدْرِ وَ إِحْدَى الْكَتِفَيْنِ فَدِيَتُهُ خَمْسُمِائَةِ دِينَارٍ وَ دِيَةُ مُوضِحَةِ الصَّدْرِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ مُوضِ

قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي الظُّفُرِ إِذَا قُلِعَ وَ لَمْ يَنْبُتْ وَ خَرَجَ أَسْوَدَ فَاسِداً عَشَرَةَ دَنَانِيرَ فَإِنْ خَرَجَ أَبْيَضَ فَخَمْسَةُ دَنَانِيرَ. - رَجَعَ إِلَى الْإِسْنَادِ الْأَوَّلِ قَالَ: وَ قَضَى فِي مُوضِحَةِ الْأَصَابِعِ ثُلُثَ دِيَةِ الْإِصْبَعِ‌[1] فَإِنْ أُصِيبَ رَجُلٌ فَأَدِرَ خُصْيَتَاهُ كِلْتَاهُمَا فَدِيَتُهُ أَرْبَعُمِائَةِ دِينَارٍ فَإِنْ فَحِجَ‌[2] فَلَمْ يَسْتَطِعِ الْمَشْيَ إ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Misma’a, (It has been narrated) from Abu Abdullah asws having said: ‘Amir Al-Momineen asws judged regarding the nails, when it is ripped out and does not grow back, and blackness emer

جَعَلَ دِيَةَ الْجَنِينِ مِائَةَ دِينَارٍ وَ جَعَلَ مَنِيَّ الرَّجُلِ إِلَى أَنْ يَكُونَ جَنِيناً خَمْسَةَ أَجْزَاءٍ فَإِذَا كَانَ جَنِيناً قَبْلَ أَنْ تَلِجَهُ الرُّوحُ مِائَةَ دِينَارٍ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ‌ الْإِنْسانَ مِنْ سُلالَةٍ وَ هِيَ النُّطْفَةُ فَهَذَا جُزْءٌ ثُمَّ عَلَقَةً فَهُوَ جُزْءَانِ- ثُمَّ مُضْغَةً فَهُوَ ثَلَاثَةُ أَجْزَاءٍ ثُمَّ عَظْماً فَهُوَ أَرْبَعَةُ أَجْزَاءٍ ثُمَّ يُ

And by this chain, from Amir Al-Momineen asws having said: ‘The wergild of the foetus is made to be one hundred Dinars, and the sperm of the man up to the stage it happens to be a foetus is of five segments. So if it was a foetus before the spirit enters into it, is one hundred Dinars, and that is that Allah azwj Might

دِيَةُ الْجَنِينِ خَمْسَةُ أَجْزَاءٍ خُمُسٌ لِلنُّطْفَةِ عِشْرُونَ دِينَاراً وَ لِلْعَلَقَةِ خُمُسَانِ أَرْبَعُونَ دِينَاراً وَ لِلْمُضْغَةِ ثَلَاثَةُ أَخْمَاسٍ سِتُّونَ دِينَاراً وَ لِلْعَظْمِ أَرْبَعَةُ أَخْمَاسٍ ثَمَانُونَ دِينَاراً فَإِذَا تَمَّ الْجَنِينُ كَانَتْ لَهُ مِائَةُ دِينَارٍ فَإِذَا أُنْشِئَ فِيهِ الرُّوحُ فَدِيَتُهُ أَلْفُ دِينَارٍ أَوْ عَشَرَةُ آلَافِ دِرْهَمٍ إِنْ كَانَ ذَكَراً وَ إِنْ كَانَ أُنْثَى

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, or someone else, from Ibn Muskan, Abu Abdullah asws has said: ‘Wergild of the foetus is of five segments, one-fifth for the seed being twenty Dinars; and two-fifths for the clot being forty dinars; and three-fifths for the lump, being sixty Dinars; and four-fifths for

جَاءَتِ امْرَأَةٌ فَاسْتَعْدَتْ عَلَى أَعْرَابِيٍّ قَدْ أَفْزَعَهَا فَأَلْقَتْ جَنِيناً فَقَالَ الْأَعْرَابِيُّ لَمْ يُهِلَّ وَ لَمْ يَصِحْ وَ مِثْلُهُ يُطَلُّ- فَقَالَ النَّبِيُّ ص اسْكُتْ سَجَّاعَةُ عَلَيْكَ غُرَّةٌ وَصِيفٌ عَبْدٌ أَوْ أَمَةٌ[1].

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from Dawood Bin Farqad, Abu Abdullah asws has said: ‘A woman came across a Bedouin who terrified her, so she miscarried a foetus. So the Bedouin said, ‘I neither scared her nor shouted at her, for the like of it to happen’. So the Prophe

إِنْ ضَرَبَ رَجُلٌ بَطْنَ امْرَأَةٍ حُبْلَى فَأَلْقَتْ مَا فِي بَطْنِهَا مَيِّتاً فَإِنَّ عَلَيْهِ غُرَّةَ عَبْدٍ أَوْ أَمَةٍ يَدْفَعُهَا إِلَيْهَا.

Muhammad Bin Yahya, form Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer, Abu Abdullah asws has said: ‘If a man were to strike the belly of a woman, so she miscarries whatever was in her belly as dead, so upon him would be the fine of providing a male or a female servant, and

إِنْ كَانَ مَاتَ فِي بَطْنِهَا بَعْدَ مَا ضَرَبَهَا فَعَلَيْهِ نِصْفُ عُشْرِ قِيمَةِ أُمِّهِ وَ إِنْ كَانَ ضَرَبَهَا فَأَلْقَتْهُ حَيّاً فَمَاتَ فَإِنَّ عَلَيْهِ عُشْرَ قِيمَةِ أُمِّهِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together, from Ibn Mahboub, from Nuaym Bin Ibrahim, from Abu Sayyar, (It has been narrated) from Abu Abdullah asws regarding a man who killed a foetus of a slave girl in her belly, (which was) for a people (not belong to him). So he

إِنْ كَانَ عَظْماً قَدْ نَبَتَ عَلَيْهِ اللَّحْمُ وَ شُقَّ لَهُ السَّمْعُ وَ الْبَصَرُ فَإِنَّ عَلَيْهَا دِيَتَهُ تُسَلِّمُهَا[1] إِلَى أَبِيهِ قَالَ وَ إِنْ كَانَ جَنِيناً عَلَقَةً أَوْ مُضْغَةً فَإِنَّ عَلَيْهَا أَرْبَعِينَ دِينَاراً أَوْ غُرَّةً تُسَلِّمُهَا إِلَى أَبِيهِ قُلْتُ فَهِيَ لَا تَرِثُ مِنْ وَلَدِهَا مِنْ دِيَتِهِ قَالَ لَا لِأَنَّهَا قَتَلَتْهُ.

Ibn Mahboub, from Ali Bin Raib, from Abu Ubeyda, (It has been narrated) from Abu Ja’far asws regarding a woman who drank medication and she was pregnant, in order to abort her child. So she miscarried her child (as a result). So he asws said: ‘If it was bones and flesh had grown upon it, and the hearing and the sight h

قَضَى رَسُولُ اللَّهِ ص فِي جَنِينِ الْهِلَالِيَّةِ حَيْثُ رُمِيَتْ بِالْحَجَرِ فَأَلْقَتْ مَا فِي بَطْنِهَا غُرَّةَ عَبْدٍ أَوْ أَمَةٍ.

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny, (It has been narrated) from Abu Abdullah asws having said: ‘Rasool-Allah saww judged regarding a foetus of Al-Hilaliya when she was pelted by a rock, so she miscarried what was in her belly, a compensation of a (male) servant, or a (female) servant’.

قُلْتُ لَهُ الرَّجُلُ يَضْرِبُ الْمَرْأَةَ فَتَطْرَحُ النُّطْفَةَ قَالَ عَلَيْهِ عِشْرُونَ دِينَاراً فَإِنْ كَانَتْ عَلَقَةً فَعَلَيْهِ أَرْبَعُونَ دِينَاراً وَ إِنْ كَانَتْ مُضْغَةً فَعَلَيْهِ سِتُّونَ دِينَاراً وَ إِنْ كَانَ‌ عَظْماً فَعَلَيْهِ الدِّيَةُ[1].

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan, from man, (The narrator) says, ‘I said to Abu Ja’far asws , ‘The man strikes a woman, so she dropped the seed’. He asws said, ‘Upon him is twenty Dinars. So if it was a clot, so upon him is forty Dinars; and if it was a lump, so upon him is

فِي النُّطْفَةِ عِشْرُونَ دِينَاراً وَ فِي الْعَلَقَةِ أَرْبَعُونَ دِينَاراً وَ فِي الْمُضْغَةِ سِتُّونَ دِينَاراً وَ فِي الْعَظْمِ ثَمَانُونَ دِينَاراً فَإِذَا كُسِيَ اللَّحْمَ فَمِائَةُ دِينَارٍ ثُمَّ هِيَ دِيَتُهُ حَتَّى يَسْتَهِلَّ فَإِذَا اسْتَهَلَّ فَالدِّيَةُ كَامِلَةٌ[2].

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Suleyman Bin Salih, (It has been narrated) from Abu Abdullah asws regarding the seed being twenty Dinars, and regarding the clot being forty Dinars, and regarding the lump being sixty Dinars, and regarding the bones bei

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الرَّجُلِ يَضْرِبُ الْمَرْأَةَ فَتَطْرَحُ النُّطْفَةَ فَقَالَ عَلَيْهِ عِشْرُونَ دِينَاراً فَقُلْتُ يَضْرِبُهَا فَتَطْرَحُ الْعَلَقَةَ فَقَالَ عَلَيْهِ أَرْبَعُونَ دِينَاراً قُلْتُ فَيَضْرِبُهَا فَتَطْرَحُ الْمُضْغَةَ قَالَ عَلَيْهِ سِتُّونَ دِينَاراً قُلْتُ فَيَضْرِبُهَا فَتَطْرَحُهُ وَ قَدْ صَارَ لَهُ عَظْمٌ فَقَالَ عَلَيْهِ الدِّيَةُ كَامِلَةً وَ بِهَذَا قَضَى أَمِيرُ الْمُؤْمِنِينَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim who said, ‘I asked Abu Ja’far asws about the man who struck the woman, so she dropped the seed. So he asws said: ‘Upon him is twenty Dinars’. So I said, ‘He hits her and she drops the clot?’ So he a

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع فَإِنْ خَرَجَ فِي النُّطْفَةِ قَطْرَةُ دَمٍ قَالَ الْقَطْرَةُ عُشْرُ النُّطْفَةِ فِيهَا اثْنَانِ وَ عِشْرُونَ دِينَاراً قُلْتُ فَإِنْ قَطَرَتْ قَطْرَتَيْنِ قَالَ أَرْبَعَةٌ وَ عِشْرُونَ دِينَاراً قَالَ قُلْتُ فَإِنْ قَطَرَتْ بِثَلَاثٍ قَالَ فَسِتَّةٌ وَ عِشْرُونَ دِينَاراً قُلْتُ فَأَرْبَعٌ قَالَ فَثَمَانِيَةٌ وَ عِشْرُونَ دِينَاراً وَ فِي خَمْسٍ ثَلَاثُونَ دِينَاراً وَ مَا زَادَ عَلَى

Salih Bin Uqba, from Yunus Al Shaybani who said, ‘I said to Abu Abdullah asws , ‘Suppose a drop of blood comes out in the seed?’ He asws said: ‘The drop is a tenth of the seed, regarding it is twenty two Dinars’. I said, ‘So if the drop are two drops?’ He asws said: ‘Twenty four Dinars’. I said, ‘So if there are three

حَضَرْتُ أَنَا وَ أَبُو شِبْلٍ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَسَأَلْتُهُ عَنْ هَذِهِ الْمَسَائِلِ فِي الدِّيَاتِ ثُمَّ سَأَلَ أَبُو شِبْلٍ وَ كَانَ أَشَدَّ مُبَالَغَةً فَخَلَّيْتُهُ حَتَّى اسْتَنْظَفَ‌[2].

Salih Bin Iqba, from Yunus Al Shaybani who said, ‘I and Abu Shibl were present in the presence of Abu Abdullah asws , so I asked him asws about these questions regarding the wergild. The Abu Shibl asked, and he was speaking intensely about it. So I left him until he grasped it’.