Explanation of the Book of Inheritance, Fixed Punishments, and Blood Money-03b

The reciter: Qutaybah ibn Sa'id narrated to us, and Jarir narrated to us from al-A'mash, from Ibrahim al-Taymi, from his father, who said: Ali (may Allah be pleased with him) said: .

The Shaykh : Ali ibn Abi Talib (may Allah be pleased with him) was asked whether the Prophet (peace and blessings be upon him) had left a legacy for them, and this question seems to be intended to refer to what the Rafidah claim, namely that the Prophet (peace and blessings be upon him) left a legacy to Ali that he is what?
The caliph after him. So he said: "By He who created the soul and split the seed, He did not leave us anything except the Book of Allah and what is in this sheet", and the wordings are close. Here he says: "We have no book that we recite", meaning from what was left for us, "except the Book of Allah, other than this sheet". He said: "So he brought it out, and in it were matters concerning wounds", meaning the characteristics of the wounds and what is obligatory regarding them.
Wounds occur in the head and face, and they occur in the rest of the body. The wounds that occur in the head and face are ten types among the Arabs: five of them are before the *mudhahihah* (wound that exposes the bone), and five are from the *mudhahihah* and more severe.
What is the *mudhahihah*? The *mudhahihah* is the one that exposes the bone, brings it out, and reveals it.
From the *mudhahihah* and what follows it, there is a fixed amount of camels, and what comes before it, the compensation is *arsh* (blood money).
The wounds in the rest of the body are all *arsh* (blood money); there is nothing fixed in them.
So if a person is wounded in his thigh or his leg, there is nothing fixed in it; there is the *arsh* (blood money). If he is wounded in his head, if the bone does not come out, there is *arsh* (blood money), and if it comes out, there is a fixed amount of five camels.
In the *hashimah* (wound that crushes the bone), which follows the *mudhahihah*, after the bone is exposed, it is crushed, and in it are ten camels. In the *munqilah* (wound that displaces the brain), which crushes the brain and displaces its bones, meaning it causes a fracture, in it are fifteen camels. In the *ma'mumah* (wound that reaches the mother of the brain), it is one-third of the blood money, and in the *damighah* (wound that splits the skin of the mother of the brain), it is also one-third of the blood money. The *damighah* is the one that splits the skin of the mother of the brain.
In any case, the wounds will come, if Allah wills, in the book of blood money, explained and detailed.
He said: "And the ages of camels." It is possible that what is meant by that is their ages in the sacrifices, or their ages in zakah, or their ages in the *diyah* (blood money), meaning the compensation, and this is the closest.
And he said: "And in it was: ," and they are two known mountains in Medina. The scholars defined it by distance and said its sanctuary is a *barid* by a *barid*. How many *farsakh* is a *barid*? Four *farsakh*. So, four *farsakh* by four *farsakh*.
He says: . The meaning here is innovation in religion, whether that is by fitnah (trial/discord) or by bid'ah (religious innovation) or by other types of innovation.
in Medina .
*Sarf* means that the punishment is diverted from him, and *'adl* means that something equivalent to the punishment is taken from him, which is the ransom. So, on the Day of Resurrection, the punishment is not diverted from him, nor is the ransom taken from him for the punishment.
He says:
The apparent meaning of the hadith: that if the *mawali* (patrons) who freed him had given permission, it would be valid. But this is not intended, because *wala'* (clientage) is a bond like the bond of kinship; it is not sold and not gifted. But what is intended by the permission of the *mawali* is what branches out from the permission, such as selling or gifting or the like.