hand, and the severing extended to her life. It is different from the case where she gives permission for intercourse, and he severs her hand; because that is not within what was permitted, nor is it a necessity thereof.

Section: If he has intercourse with a woman by mistake (shubhah) and causes her ifda, he is liable for the compensation (arsh) of her ifda, along with her bridal gift of equivalent value; because the act was only permitted based on the belief that the person performing it was entitled to it. When it turns out to be someone else, the liability for what he destroyed is established against him, just as if one gave permission to collect a debt to a person they believed was the creditor, but it turned out to be someone else. This is the opinion of Al-Shafi'i. Abu Hanifa stated: She is entitled to the greater of her bridal gift of equivalent value or the compensation for her ifda, because the compensation is for the destruction of the limb, so one does not combine its liability with the liability for its benefit, as if he had gouged out an eye. Our argument is that this is an offense that is distinct from the act of intercourse, so its substitute does not enter into it, just as if he had broken her chest. What he mentioned is incorrect; for the bridal gift is owed for the enjoyment of the benefit of the private parts, while the compensation is owed for the destruction of the barrier; therefore, the benefit does not enter into it.

Section: If a woman coerced into adultery or one had intercourse with by mistake suffers incontinence of urine along with ifda, he is liable for their blood money and the bridal gift. Abu Hanifa said regarding the one had intercourse with by mistake: One does not combine them, and the greater of the two is due. The discussion with him on this matter has already passed.

1511 - Issue; He said: (And for the rib there is a camel, and for the collarbone there are two camels.)

The apparent meaning of this is that for each collarbone there are two camels, so for both collarbones there are four camels. This is the opinion of Zayd ibn Thabit. The collarbone (tarquwah) is the bone that curves around the neck from the pit of the throat to the shoulder. Every person has two collarbones, so there are four camels for them, according to the apparent statement of Al-Khiraqi. Al-Qadi said: