the school of al-Shafi'i; because the cutting is separate from the killing, so the ruling of one does not enter into the other, just as if it had healed. Also, because killing is something that necessitates killing, it requires full blood money, just as if no pardon had preceded it. It differs from the extension (siraayah), for that did not necessitate killing; also, because in the case of extension, the cause of it was pardoned, whereas in the case of killing, nothing of it was pardoned, nor was its cause. It is the same, according to what we have mentioned, whether the one who pardoned the wound had received the blood money [for his limb or had not] received it.

Section: If he cut a finger, and the injured person pardoned the retaliation, then the injury extended to the palm, then the wound healed, retaliation is not required; because of what we mentioned regarding the life, and because the retaliation lapsed for the finger by the pardon, so the hand became deficient and cannot be taken for a complete one. Then, if the pardon was in exchange for blood money, [the blood money for the hand] is entirely required; but if it was not in exchange for property, the disagreement we mentioned regarding if he cut a hand and the injured person pardoned it, then it extended to his life, is extrapolated here. Therefore, the blood money for the palm is required here, except for the blood money of the finger. Abu al-Khattab mentioned this, and it is the position of al-Shafi'i. The Qadi said: The apparent meaning of Ahmad's words is that nothing is required. This is the opinion of Abu Yusuf and Muhammad; because pardoning the injury is a pardon for what arises from it. The Qadi said: The analogy in the case where he cuts the hand, then it extends to the life, is that half the blood money should be required, so it is incumbent upon him to say the same thing here.

Section: If he says: "I have pardoned the injury and what arises from it," his pardon is valid, and he has no right to retaliation or blood money for its extension, according to the apparent words of Ahmad. It is the same whether he pardons using the wording of pardon or of a bequest.