half the septum, or less, or more, he shall not exceed a hukuma. According to the first opinion, in cutting one nostril and half the septum there is half the diya, and in cutting all of it with the nostril there is two-thirds of the diya, and in cutting a part of the septum or one of the nostrils there is a portion of the one-third of the diya, determined by surface area. If he slits the septum between the two nostrils, there is a hukuma, and if it remains parted, the hukuma for it is greater.

Section: If he cuts the cartilage along with the nasal bone (qasaba), the full diya is due, according to the analogy of the school. This is the school of Malik. It is possible that the full diya is due for the cartilage, and a hukuma for the nasal bone. This is the school of al-Shafi'i; because the cartilage alone obligates the full diya, so the hukuma is obligated for the excess, just as if he cut the nasal bone alone along with cutting his tongue. For us, the saying of the Prophet (peace and blessings of Allah be upon him) is: "And for the nose, if its cartilage is fully cut off, there is the diya." Also, it is a single organ, so no more than one diya is obligated for it, just as the glans (dhakar) if it is cut from its base. What they mentioned is invalidated by this, and it differs from when his tongue and nasal bone are cut; because they are two organs, so the diya of one does not enter into the other. As for the single organ, it is not far-fetched that what is due for its whole is what is due for a part of it, such as the glans, for which the same diya is due as for its whole, and the fingers of the hand, for which is due what is due for the hand from the wrist, and likewise the toes, and the entire breast for which the same is due as for its nipple. But if he cuts the nose and the flesh beneath it, then for the flesh there is a hukuma; because it is not part of the nose, so it resembles if he were to cut the glans and the flesh beneath it.

Section: If he strikes his nose and renders it paralyzed (ashallahu), there is a hukuma. If a cutter cuts it after that, there is its full diya, as we stated regarding the ear. The statement of al-Shafi'i here is like his statement regarding the ear, as has previously passed.