Abu al-Khattab said: The diya is due for it, because taste is a sense, so it is similar to smell. According to the school's analogy, however, there is no diya for it, for there is no disagreement that for the tongue of a mute person, no diya is due. Ahmad, may Allah have mercy on him, explicitly stated that it carries one-third of the diya. If a diya were due for taste, it would be due for its loss along with the loss of the tongue, by way of priority. The companions of al-Shafi'i have differed; some of them said: Al-Shafi'i explicitly stated the obligation of the diya for it, while others said: He has no explicit statement regarding it, and others said: He stated that for the tongue of a mute person, there is a hukuma (judicial assessment), even if taste is lost with its loss. The correct view, if Allah wills, is that there is no diya for it; because their consensus that the full diya is not due for the tongue of a mute person is a consensus that it is not full for the loss of taste alone; for every organ for which the full diya is not due for its benefit, it is not due for [its benefit] without the organ itself, like other organs. There is no branching rule for this position. As for the first, if all of one's taste is lost, then the full diya is due. If it decreases by an unspecified amount—such that one senses the taste but does not perceive it completely—then a hukuma is due, just as if one's vision decreased by an unspecified amount. If it is a measurable decrease, such as not perceiving one of the five tastes—which are sweetness, bitterness, sourness, saltiness, and blandness—but perceiving the others, then one-fifth of the diya is due; for two, two-fifths; and for three, three-fifths. If one does not perceive any of them, and the remainder is decreased, then one-fifth of the diya and a hukuma for the decrease of the remainder are due. If one cuts the tongue of a mute person and the sense of taste is lost, the diya is due because he destroyed the sense of taste. If one commits an offense against the tongue of a speaker, destroying his speech and his sense of taste, two diyas are due. If he cuts it and both are lost together, one diya is due, because they are lost as a consequence of the tongue's loss, so only its diya is obligatory rather than the diya for both, just as if one kills a human, only one diya is due. If its benefits are lost while the organ remains, then for each benefit, a diya is due.