bone is one camel. This is narrated from Umar ibn al-Khattab, may Allah be pleased with him. Abu Hanifa, Malik, and Al-Shafi'i said: There is a discretionary compensation (hukumah) for it, for the reasons previously mentioned. Our argument is what Sa'id narrated: Hushaym told us, Yahya ibn Sa'id told us, on the authority of Amr ibn Shu'ayb, that Amr ibn al-As wrote to Umar regarding one of the two forearm bones if it is broken, and Umar wrote back to him: For it, there are two camels, and if one breaks the two forearm bones, there are four camels for them. He also narrated it through another chain with the same meaning. This view has no known opponent among the Companions, so it constitutes a consensus (ijma').

Section: There is no fixed compensation (muqaddar) for other than these bones, according to the apparent wording of Al-Khiraqi. This is the opinion of the majority of scholars. Al-Qadi said: For the shin bone (saq) there are two camels, and for both shins four camels; for the thigh bone there are two camels, and for both thighs four. Thus, these are nine bones that have a fixed compensation: the rib, the two collarbones, the two forearms, the two shins, and the two thighs; whatever is other than these has no fixed compensation. Ibn Aqil, Abu al-Khattab, and a group of the companions of Al-Qadi said: For each of the forearm (dhira') and the upper arm (adud) there are two camels. Abu al-Khattab added the foot bone, based on what Sulayman ibn Yasar narrated, that Umar, may Allah be pleased with him, adjudicated for the forearm, the upper arm, the thigh, the shin, and the forearm (zand) that if one of them is broken and sets without any "duhur"—meaning crookedness—there is one camel, and if there is "duhur" in them, it is compensated accordingly. This report, if authentic, contradicts what they held, so it cannot serve as evidence for their position. The correct view, if Allah wills, is that there is no fixed assessment for other than the five: the rib, the two collarbones, and the two forearms; because a fixed assessment is only established through divine injunction (tawqif), and the requirement of the evidence is the obligation of discretionary compensation (hukumah) in all these internal bones, but we have