Chapters on Legal Cases and Rulings

3494 - رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "اَلْوَلاَءُ لُحْمَةٌ كَلُحْمَةِ اَلنَّسَبِ، لاَ تُبَاعُ وَ لاَ تُوهَبُ".

Hadith.3494 - Isma'il ibn Muslim narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), who said: The Prophet, peace and blessings be upon him and his family, said: "Wala' (the bond of loyalty) is like the bond of lineage; it cannot be sold or given away as a gift."

3495 - وَ قِيلَ لِلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ لِمَ قُلْتُمْ مَوْلَى اَلرَّجُلِ مِنْهُ قَالَ "لِأَنَّهُ خُلِقَ مِنْ طِينِهِ ثُمَّ فُرِّقَ بَيْنَهُمَا فَرَدَّهُ اَلسَّبْيُ إِلَيْهِ فَعَطَفَ عَلَيْهِ مَا كَانَ فِيهِ مِنْهُ فَأَعْتَقَهُ فَلِذَلِكَ هُوَ مِنْهُ".

Hadith.3495 - It was said to Imam Jafar ibn Muhammad Al-Sadiq (as): "Why do you say that a man's mawla (freed slave) is considered to be from him?" Imam (as) said: "Because he was created from his clay, then they were separated, and captivity brought him back to him. So, he showed compassion for what was in him (the shared origin) and freed him. Therefore, he is considered to be from him."

3496 - وَ رُوِيَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُعْتِقُ اَلرَّجُلَ فِي كَفَّارَةِ يَمِينٍ أَوْ ظِهَارٍ لِمَنْ يَكُونُ اَلْوَلاَءُ قَالَ "لِلَّذِي أَعْتَقَ".

Hadith.3496 - It is narrated from Asim ibn Humayd, from Abu Basir, who said: I asked Abu Abdullah (as), about a man who frees another man as an expiation for breaking an oath or for zihar (a prohibited declaration regarding one's wife). Imam (as) said: "The wala' (bond of loyalty) belongs to the one who freed him."

3497 - وَ فِي رِوَايَةِ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ ذَكَرَ "أَنَّ بَرِيرَةَ كَانَتْ عِنْدَ زَوْجٍ لَهَا وَ هِيَ مَمْلُوكَةٌ فَاشْتَرَتْهَا عَائِشَةُ فَأَعْتَقَتْهَا فَخَيَّرَهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِنْ شَاءَتْ تَقِرُّ عِنْدَ زَوْجِهَا وَ إِنْ شَاءَتْ فَارَقَتْهُ وَ كَانَ مَوَالِيهَا اَلَّذِينَ بَاعُوهَا قَدِ اِشْتَرَطُوا وَلاَءَهَا عَلَى عَائِشَةَ فَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "اَلْوَلاَءُ لِمَنْ أَعْتَقَ" وَ صُدِّقَ عَلَى بَرِيرَةَ بِلَحْمٍ فَأَهْدَتْهُ إِلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَعَلَّقَتْهُ عَائِشَةُ وَ قَالَتْ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لاَ يَأْكُلُ اَلصَّدَقَةَ فَجَاءَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ اَللَّحْمُ مُعَلَّقٌ فَقَالَ "مَا شَأْنُ هَذَا اَللَّحْمِ لَمْ يُطْبَخْ" قَالَتْ يَا رَسُولَ اَللَّهِ صُدِّقَ بِهِ عَلَى بَرِيرَةَ وَ أَنْتَ لاَ تَأْكُلُ اَلصَّدَقَةَ فَقَالَ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "هُوَ لَهَا صَدَقَةٌ وَ لَنَا هَدِيَّةٌ" ثُمَّ أَمَرَ بِطَبْخِهِ فَجَرَتْ فِيهَا ثَلاَثٌ مِنَ اَلسُّنَنِ".

Hadith.3497 - It is narrated from Ubaydullah ibn Ali al-Halabi, from Abu Abdullah (as), who mentioned: Barirah was married to a husband while she was still a slave. Then Aisha bought her and freed her. The Messenger of Allah (swt), peace and blessings be upon him and his family, gave her the choice: if she wished, she could remain with her husband, and if she wished, she could separate from him. Her former masters, who had sold her, had stipulated that her wala' (right of allegiance) should remain with them. The Messenger of Allah (swt) (peace and blessings be upon him and his family) said: "The wala' belongs to the one who grants freedom." Later, meat was given to Barirah as charity, and she gifted it to the Messenger of Allah (swt), peace and blessings be upon him and his family. Aisha, upon seeing it, commented: "The Messenger of Allah (swt) (peace and blessings be upon him and his family) does not consume charity." When the Messenger of Allah (swt), peace and blessings be upon him and his family, arrived and saw the meat hanging, he said: "What is the matter with this meat? Why has it not been cooked?" Aisha replied: "O Messenger of Allah (swt), it was given to Barirah as charity, and you do not eat charity." The Messenger of Allah (swt), peace and blessings be upon him and his family, said: "It is charity for her, but for us, it is a gift." Then He (sw) ordered it to be cooked. Thus, three rulings (sunan) were derived from this case.

3498 - وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنِ اَلْعِيصِ بْنِ اَلْقَاسِمِ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ اِشْتَرَى عَبْداً وَ لَهُ أَوْلاَدٌ مِنِ اِمْرَأَةٍ حُرَّةٍ فَأَعْتَقَهُ قَالَ "وَلاَءُ أَوْلاَدِهِ لِمَنْ أَعْتَقَهُ".

Hadith.3498 - Safwan ibn Yahya narrated from Al-Is ibn Al-Qasim, who said: I asked Abu Abdullah (as), about a man who purchased a slave that had children from a free woman, and then the man freed the slave. Imam (as) said: "The wala' (bond of loyalty) of his children belongs to the one who freed him."

3499 - وَ رُوِيَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ أَنَّهُ قَالَ : دَخَلْتُ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ مَعِي عَلِيُّ بْنُ عَبْدِ اَلْعَزِيزِ فَقَالَ لِي "مَنْ هَذَا" قُلْتُ مَوْلاَنَا فَقَالَ "أَعْتَقْتُمُوهُ أَوْ أَبَاهُ" فَقُلْتُ بَلْ أَبَاهُ فَقَالَ "لَيْسَ هَذَا مَوْلاَكَ هَذَا أَخُوكَ وَ اِبْنُ عَمِّكَ وَ إِنَّمَا اَلْمَوْلَى اَلَّذِي جَرَتْ عَلَيْهِ اَلنِّعْمَةُ فَإِذَا جَرَتْ عَلَى أَبِيهِ فَهُوَ أَخُوكَ وَ اِبْنُ عَمِّكَ " قَالَ وَ سَأَلَهُ رَجُلٌ وَ أَنَا حَاضِرٌ فَقَالَ يَكُونُ لِيَ اَلْغُلاَمُ وَ يَشْرَبُ وَ يَدْخُلُ فِي هَذِهِ اَلْأُمُورِ اَلْمَكْرُوهَةِ فَأُرِيدُ عِتْقَهُ فَأُعْتِقُهُ أَحَبُّ إِلَيْكَ أَمْ أَبِيعُهُ وَ أَتَصَدَّقُ بِثَمَنِهِ فَقَالَ "إِنَّ اَلْعِتْقَ فِي بَعْضِ اَلزَّمَانِ أَفْضَلُ وَ فِي بَعْضِ اَلزَّمَانِ اَلصَّدَقَةُ أَفْضَلُ اَلْعِتْقُ أَفْضَلُ إِذَا كَانَ اَلنَّاسُ حَسَنَةً حَالُهُمْ وَ إِذَا كَانَ اَلنَّاسُ شَدِيدَةً حَالُهُمْ فَالصَّدَقَةُ أَفْضَلُ وَ بَيْعُ هَذَا أَحَبُّ إِلَيَّ إِذَا كَانَ بِهَذِهِ اَلْحَالِ".

Hadith.3499 - It is narrated from Bakr ibn Muhammad, who said: I entered upon Abu Abdullah (as), along with Ali ibn Abdul-Aziz. Imam (as) asked me: "Who is this?" I said: "Our mawla (freed servant)." Imam (as) said: "Did you free him or his father?" I said: "His father." Imam (as) said: "Then this is not your mawla; this is your brother and your cousin. A mawla is one upon whom the blessing of freedom has directly been granted. But if the blessing was granted to his father, then he is your brother and cousin." Bakr ibn Muhammad continued: A man asked him a question in my presence and said: "I have a slave who drinks and engages in disliked acts, and I wish to free him. Do you prefer that I free him or sell him and give his price in charity?" Imam (as) said: "Freeing a slave is sometimes more virtuous, and at other times charity is more virtuous. Freeing is better when people's conditions are good, but when people's conditions are difficult, charity is better. As for this particular slave, selling him is preferable to me, given his current state."

3500 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ يَمْلِكُ ذَا رَحِمِهِ هَلْ يَصْلُحُ لَهُ أَنْ يَبِيعَهُ أَوْ يَسْتَعْبِدَهُ قَالَ "لاَ يَصْلُحُ لَهُ بَيْعُهُ وَ لاَ يَتَّخِذُهُ عَبْداً وَ هُوَ مَوْلاَهُ وَ أَخُوهُ فِي اَلدِّينِ وَ أَيُّهُمَا مَاتَ وَرِثَهُ صَاحِبُهُ إِلاَّ أَنْ يَكُونَ لَهُ وَارِثٌ أَقْرَبُ إِلَيْهِ مِنْهُ ".

Hadith.3500 - Al-Hasan ibn Mahbub narrated from Sama'ah, from Abu Abdullah (as), regarding a man who owns a relative (of close kinship). Is it permissible for him to sell or enslave that relative? Imam (as) said: "It is neither permissible for him to sell nor to enslave him. He is his mawla (freed person) and his brother in faith. If either of them dies, the other inherits from him, unless there is a closer heir than him."

3501 - وَ رَوَى حُذَيْفَةُ بْنُ مَنْصُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "اَلْمُعْتِقَ هُوَ اَلْمَوْلَى وَ اَلْوَلَدُ يَنْتَمِي إِلَى مَنْ يَشَاءُ".

Hadith.3501 - Hudhayfah ibn Mansur narrated from Abu Abdullah (as), who said: "The one who frees (a slave) is the mawla (master), and the child associates himself with whomever he wishes."

3502 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي اَلرَّبِيعِ قَالَ : سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلسَّائِبَةِ قَالَ "هُوَ اَلرَّجُلُ يُعْتِقُ غُلاَمَهُ ثُمَّ يَقُولُ لَهُ اِذْهَبْ حَيْثُ شِئْتَ لَيْسَ لِي مِنْ مِيرَاثِكَ شَيْءٌ وَ لاَ عَلَيَّ مِنْ جَرِيرَتِكَ شَيْءٌ وَ يُشْهِدُ عَلَى ذَلِكَ شَاهِدَيْنِ ".

Hadith.3502 - Al-Hasan ibn Mahbub narrated from Khalid ibn Jarir, from Abu al-Rabi', who said: Abu Abdullah (as), was asked about al-sa'ibah (a freed slave who is left without ties). Imam (as) said: "He is a man who frees his slave and then says to him, 'Go wherever you wish. I have no share in your inheritance, nor am I responsible for any liability on your behalf.' He must have two witnesses testify to this declaration."

3503 - وَ رُوِيَ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنِ اَلْمَمْلُوكِ يُعْتَقُ سَائِبَةً قَالَ "يَتَوَلَّى مَنْ شَاءَ وَ عَلَى مَنْ يَتَوَلَّى جَرِيرَتُهُ وَ لَهُ مِيرَاثُهُ" قَالَ قُلْتُ فَإِنْ سَكَتَ حَتَّى يَمُوتَ وَ لَمْ يَتَوَلَّ أَحَداً قَالَ "يُجْعَلُ مَالُهُ فِي بَيْتِ مَالِ اَلْمُسْلِمِينَ ".

Hadith.3503 - It is narrated from Shu'ayb, from Abu Basir, from Abu Abdullah (as), that he was asked about a slave who is freed as a sa'ibah (without any specific ties). Imam (as) said: "He may choose whomever he wishes to be his guardian. The one he chooses will be responsible for his liabilities and will inherit from him." I asked: "What if he remains silent until he dies and does not appoint anyone as his guardian?" Imam (as) said: "His wealth will be placed in the treasury of the Muslims."

3504 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَمَّارِ بْنِ أَبِي اَلْأَحْوَصِ قَالَ : سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلسَّائِبَةِ قَالَ "اُنْظُرْ فِي اَلْقُرْآنِ فَمَا كَانَ فِيهِ تَحْرِيرُ رَقَبَةٍ فَذَلِكَ يَا عَمَّارُ اَلسَّائِبَةُ اَلَّتِي لاَ وَلاَءَ لِأَحَدٍ مِنَ اَلْمُسْلِمِينَ عَلَيْهِ إِلاَّ اَللَّهَ عَزَّ وَ جَلَّ فَمَا كَانَ وَلاَؤُهُ لِلَّهِ عَزَّ وَ جَلَّ فَهُوَ لِرَسُولِهِ وَ مَا كَانَ لِرَسُولِهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَإِنَّ وَلاَءَهُ لِلْإِمَامِ وَ جِنَايَتَهُ عَلَى اَلْإِمَامِ وَ مِيرَاثَهُ لَهُ".

Hadith.3504 - Ibn Mahbub narrated from Ammar ibn Abi Al-Ahwas, who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), about al-sa'ibah (a freed slave without specific ties). Imam (as) said: "Look in the Qur'an. Wherever there is mention of the freeing of a slave, that, O Ammar, refers to the sa'ibah, who has no wala' (loyalty) to any Muslim except Allah (swt), the Mighty and Majestic. So, whoever's wala' belongs to Allah (swt), it belongs to His Messenger. And whatever belongs to His Messenger, peace and blessings be upon him and his family, its wala' belongs to the Imam. His liabilities (for crimes or debts) are upon the Imam, and his inheritance belongs to the Imam."

3505 - وَ رَوَى يَاسِينُ عَنْ حَرِيزٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ مَمْلُوكٍ أَرَادَ أَنْ يَشْتَرِيَ نَفْسَهُ فَدَسَّ إِنْسَاناً هَلْ لِلْمَدْسُوسِ أَنْ يَشْتَرِيَهُ كُلَّهُ مِنْ مَالِ اَلْعَبْدِ وَ لاَ يُخْبِرَ اَلسَّيِّدَ أَنَّهُ إِنَّمَا يَشْتَرِيهِ مِنْ مَالِ اَلْعَبْدِ قَالَ "لاَ يَنْبَغِي وَ إِنْ أَرَادَ أَنْ يَسْتَحِلَّ ذَلِكَ فِيمَا بَيْنَهُ وَ بَيْنَ اَللَّهِ عَزَّ وَ جَلَّ حَتَّى يَكُونَ وَلاَؤُهُ لَهُ فَلْيَزِدْ هُوَ مَا يَشَاءُ بَعْدَ أَنْ يَكُونَ زِيَادَةٌ مِنْ مَالِهِ فِي ثَمَنِ اَلْعَبْدِ يَسْتَحِلُّ بِهِ اَلْوَلاَءَ فَيَكُونُ وَلاَءُ اَلْعَبْدِ لَهُ".

Hadith.3505 - Yasin narrated from Hariz, from Sulayman ibn Khalid, from Abu Abdullah (as), who said: I asked him about a slave who wants to purchase his freedom and secretly arranges for someone else to buy him. Is it permissible for the person acting on behalf of the slave to buy him entirely with the slave's own money and not inform the master that the purchase is being made with the slave's money? Imam (as) said: "It is not proper. However, if the slave wants to make it permissible between himself and Allah (swt), the Mighty and Majestic, so that the wala' (bond of loyalty) belongs to him, then let him add any amount he wishes (as an extra payment) from his own money toward the purchase price. By doing so, he makes the wala' lawful, and the wala' of the slave becomes his."

3506 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ بُرَيْدٍ اَلْعِجْلِيِّ قَالَ : سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ كَانَ عَلَيْهِ عِتْقُ رَقَبَةٍ فَمَاتَ مِنْ قَبْلِ أَنْ يُعْتِقَ رَقَبَةً فَانْطَلَقَ اِبْنُهُ فَابْتَاعَ رَجُلاً مِنْ كَسْبِهِ فَأَعْتَقَهُ عَنْ أَبِيهِ وَ إِنَّ اَلْمُعْتَقَ أَصَابَ بَعْدَ ذَلِكَ مَالاً ثُمَّ مَاتَ وَ تَرَكَهُ لِمَنْ يَكُونُ مِيرَاثُهُ قَالَ فَقَالَ "إِنْ كَانَتِ اَلرَّقَبَةُ اَلَّتِي كَانَتْ عَلَى أَبِيهِ فِي نَذْرٍ أَوْ شُكْرٍ أَوْ كَانَتْ وَاجِبَةً عَلَيْهِ فَإِنَّ اَلْمُعْتَقَ سَائِبَةٌ لاَ سَبِيلَ لِأَحَدٍ عَلَيْهِ " قَالَ "فَإِنْ كَانَ تَوَلَّى قَبْلَ أَنْ يَمُوتَ إِلَى أَحَدٍ مِنَ اَلْمُسْلِمِينَ فَضَمِنَ جِنَايَتَهُ وَ جَرِيرَتَهُ كَانَ مَوْلاَهُ وَ وَارِثَهُ إِنْ لَمْ يَكُنْ لَهُ قَرِيبٌ مِنَ اَلْمُسْلِمِينَ يَرِثُهُ وَ إِنْ لَمْ يَكُنْ تَوَالَى إِلَى أَحَدٍ حَتَّى مَاتَ فَإِنَّ مِيرَاثَهُ لِلْإِمَامِ إِمَامِ اَلْمُسْلِمِينَ إِنْ لَمْ يَكُنْ لَهُ قَرِيبٌ يَرِثُهُ مِنَ اَلْمُسْلِمِينَ " قَالَ "وَ إِنْ كَانَتِ اَلرَّقَبَةُ اَلَّتِي عَلَى أَبِيهِ تَطَوُّعاً وَ قَدْ كَانَ أَبُوهُ أَمَرَهُ أَنْ يُعْتِقُ عَنْهُ نَسَمَةً فَإِنَّ وَلاَءَ اَلْمُعْتَقِ هُوَ مِيرَاثٌ لِجَمِيعِ وُلْدِ اَلْمَيِّتِ " قَالَ "وَ يَكُونُ اَلَّذِي اِشْتَرَاهُ فَأَعْتَقَهُ بِأَمْرِ أَبِيهِ كَوَاحِدٍ مِنَ اَلْوَرَثَةِ إِذَا لَمْ يَكُنْ لِلْمُعْتَقِ قَرَابَةٌ مِنَ اَلْمُسْلِمِينَ أَحْرَارٌ يَرِثُونَهُ" قَالَ "وَ إِنْ كَانَ اِبْنُهُ اَلَّذِي اِشْتَرَى اَلرَّقَبَةَ فَأَعْتَقَهَا عَنْ أَبِيهِ مِنْ مَالِهِ بَعْدَ مَوْتِ أَبِيهِ تَطَوُّعاً مِنْهُ مِنْ غَيْرِ أَنْ يَكُونَ أَبُوهُ أَمَرَهُ بِذَلِكَ فَإِنَّ وَلاَءَهُ وَ مِيرَاثَهُ لِلَّذِي اِشْتَرَاهُ مِنْ مَالِهِ فَأَعْتَقَهُ عَنْ أَبِيهِ إِذَا لَمْ يَكُنْ لِلْمُعْتَقِ وَارِثٌ مِنْ قَرَابَتِهِ".

Hadith.3506 - Al-Hasan ibn Mahbub narrated from Abu Ayyub, from Burayd al-Ijli, who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), about a man who was obligated to free a slave but died before doing so. His son then purchased a slave with his own wealth and freed him on behalf of his father. Later, the freed slave acquired wealth and passed away, leaving an inheritance. I asked: "Who inherits from him?" Imam (as) replied: "If the obligation to free the slave was due to a vow, gratitude, or was otherwise obligatory upon his father, then the freed slave is a sa'ibah (freed without claim of ownership), and no one has any claim over him." Imam (as) continued: "However, if the freed slave had allied himself (by appointing a guardian) to one of the Muslims before dying, and that guardian accepted responsibility for his offenses and liabilities, then the guardian becomes his master and inherits from him-if the freed slave has no Muslim relatives to inherit from him." "If the freed slave did not appoint a guardian before dying, then his inheritance goes to the Imam of the Muslims-provided he has no Muslim relatives to inherit from him." Imam (as) further said: "If the obligation to free the slave was voluntary, and the father had instructed his son to free a slave on his behalf, then the wala' (bond of loyalty) of the freed slave and his inheritance belong to all the children of the deceased." "In this case, the son who purchased and freed the slave based on his father's instructions is counted as one of the heirs-unless the freed slave has free Muslim relatives who can inherit from him." Imam (as) added: "If the son purchased and freed the slave after his father's death voluntarily, without any instruction from his father, then the wala' and inheritance of the freed slave belong to the son who freed him-provided the freed slave has no inheriting relatives from among his kin."

3507 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ أُمِّ اَلْوَلَدِ قَالَ "أَمَةٌ تُبَاعُ وَ تُورَثُ وَ تُوهَبُ وَ حَدُّهَا حَدُّ اَلْأَمَةِ".

Hadith.3507 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab, from Zurara, who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), about Umm al-Walad (a female slave who bears a child for her master). Imam (as) said: "She is a slave. She can be sold, inherited, and gifted, and her legal ruling is the same as that of a slave."

3508 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ زَوَّجَ أُمَّ وَلَدٍ لَهُ عَبْداً لَهُ ثُمَّ مَاتَ اَلسَّيِّدُ قَالَ "لاَ خِيَارَ لَهَا عَلَى اَلْعَبْدِ هِيَ مَمْلُوكَةٌ لِلْوَرَثَةِ".

Hadith.3508 - Al-Hasan ibn Mahbub narrated from Wahb ibn Abd Rabbih, from Abu Abdullah (as) regarding a man who married his Umm al-Walad (a female slave who bore him a child) to his slave, and then the master died. Imam (as) said: "She has no choice regarding the slave. She remains a slave belonging to the heirs."

3509 - وَ فِي رِوَايَةِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْبَزَنْطِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَمُوتُ وَ لَهُ أُمُّ وَلَدٍ وَ لَهُ مِنْهَا وَلَدٌ أَ يَصْلُحُ لِلرَّجُلِ أَنْ يَتَزَوَّجَهَا فَقَالَ "أُخْبِرْتُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ أَوْصَى فِي أُمَّهَاتِ اَلْأَوْلاَدِ اَللاَّتِي كَانَ يَطُوفُ عَلَيْهِنَّ "مَنْ كَانَ مِنْهُنَّ لَهَا وَلَدٌ فَهِيَ مِنْ نَصِيبِ وَلَدِهَا وَ مَنْ لَمْ يَكُنْ لَهَا وَلَدٌ فَهِيَ حُرَّةٌ" وَ إِنَّمَا جُعِلَ مَنْ كَانَ مِنْهُنَّ لَهَا وَلَدٌ مِنْ نَصِيبِ وَلَدِهَا لِكَيْلاَ تَنْكِحَ إِلاَّ بِإِذْنِ أَهْلِهَا".

Hadith.3509 - In a narration from Muhammad ibn Ali ibn Mahbub, from Ahmad ibn Muhammad ibn Isa, from Al-Bazanti, from Abdullah ibn Sinan, he said: I asked Abu Abdullah (as), about a man who dies and leaves behind an Umm al-Walad (a female slave who bore him a child) and has a child from her. Can another man marry her? Imam (as) said: "I was informed that Imam Ali ibn Abi Talib (as), instructed regarding the Umm al-Walad women he had relations with: 'Whoever among them has borne a child, she becomes the share of her child. And whoever has not borne a child, she is set free.' And those who had children were assigned to their children to ensure that they would not marry except with the permission of their family."

3510 - وَ رَوَى سُلَيْمَانُ بْنُ دَاوُدَ اَلْمِنْقَرِيُّ عَنْ عَبْدِ اَلْعَزِيزِ بْنِ مُحَمَّدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَوْ سَمِعْتُهُ يَقُولُ : "لاَ تُجْبَرُ اَلْحُرَّةُ عَلَى رَضَاعِ اَلْوَلَدِ وَ تُجْبَرُ أُمُّ اَلْوَلَدِ".

Hadith.3510 - Sulaiman ibn Dawud Al-Minqari narrated from Abdul Aziz ibn Muhammad, who said: I asked Abu Abdullah (as), or I heard him say: "A free woman is not compelled to breastfeed the child, but an Umm al-Walad (a female slave who bore her master a child) is compelled."

3511 - وَ رَوَى اِبْنُ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ بَعْضِهِمْ عَلَيْهِمُ اَلسَّلاَمُ قَالَ : "كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ إِذَا مَاتَ اَلرَّجُلُ وَ لَهُ اِمْرَأَةٌ مَمْلُوكَةٌ اِشْتَرَاهَا مِنْ مَالِهِ فَأَعْتَقَهَا ثُمَّ وَرَّثَهَا".

Hadith.3511 - Ibn Muskan narrated from Sulaiman ibn Khalid, who narrated from some of the Imams (as), peace be upon them: "When a man died and had a wife who was a slave, Imam Ali ibn Abi Talib (as) would purchase her from his estate, emancipate her, and then make her an heir."

3512 - وَ رَوَى عُمَرُ بْنُ يَزِيدَ عَنْ أَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ أَسْأَلُكَ قَالَ "سَلْ" قُلْتُ لِمَ بَاعَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ أُمَّهَاتِ اَلْأَوْلاَدِ فَقَالَ "فِي فَكَاكِ رِقَابِهِنَّ" قُلْتُ وَ كَيْفَ ذَاكَ قَالَ "أَيُّمَا رَجُلٍ اِشْتَرَى جَارِيَةً فَأَوْلَدَهَا ثُمَّ لَمْ يُؤَدِّ ثَمَنَهَا وَ لَمْ يَدَعْ مِنَ اَلْمَالِ مَا يُؤَدَّى عَنْهُ أُخِذَ وَلَدُهَا مِنْهَا وَ بِيعَتْ وَ أُدِّيَ ثَمَنُهَا" قُلْتُ فَتُبَاعُ فِيمَا سِوَى ذَلِكَ مِنَ اَلدَّيْنِ قَالَ "لاَ".

Hadith.3512 - Umar ibn Yazid narrated from Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim (as)), who said: I said to him: "May I ask you a question?" Imam (as) replied: "Ask." I asked: "Why did Commander of the Faithful, peace be upon him, sell the mothers of children (Umm al-Walad)?" Imam (as) said: "To free them from slavery." I asked: "How was that?" Imam (as) said: "If a man purchased a bondwoman and she bore him a child, but he did not pay her price and did not leave enough wealth to pay for her, her child would be taken from her, and she would be sold to pay her price." I asked: "Is she sold for any other debt besides this?" Imam (as) said: "No."

3513 - وَ رَوَى عَاصِمٌ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : "أَيُّمَا رَجُلٍ تَرَكَ سُرِّيَّةً لَهَا وَلَدٌ أَوْ فِي بَطْنِهَا وَلَدٌ أَوْ لاَ وَلَدَ لَهَا فَإِنْ كَانَ أَعْتَقَهَا رَبُّهَا عَتَقَتْ وَ إِنْ لَمْ يُعْتِقْهَا حَتَّى تُوُفِّيَ فَقَدْ سَبَقَ فِيهَا كِتَابُ اَللَّهِ عَزَّ وَ جَلَّ وَ كِتَابُ اَللَّهِ أَحَقُّ" قَالَ "وَ إِنْ كَانَ لَهَا وَلَدٌ وَ تَرَكَ مَالاً تُجْعَلُ فِي نَصِيبِ وَلَدِهَا وَ يُمْسِكُهَا أَوْلِيَاءُ وَلَدِهَا حَتَّى يَكْبَرَ اَلْوَلَدُ فَيَكُونُ هُوَ اَلَّذِي يُعْتِقُهَا إِنْ شَاءَ وَ يَكُونُونَ هُمْ يَرِثُونَ وَلَدَهَا مَا دَامَتْ أَمَةً فَإِنْ أَعْتَقَهَا وَلَدُهَا عَتَقَتْ وَ إِنْ تُوُفِّيَ عَنْهَا وَلَدُهَا وَ لَمْ يُعْتِقْهَا فَإِنْ شَاءُوا أَرَقُّوا وَ إِنْ شَاءُوا أَعْتَقُوا" "وَ قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ تَرَكَ جَارِيَةً وَ قَدْ وَلَدَتْ مِنْهُ اِبْنَةً وَ هِيَ صَغِيرَةٌ غَيْرَ أَنَّهَا تُبِينُ اَلْكَلاَمَ فَأَعْتَقَتْ أُمَّهَا فَتَخَاصَمَ فِيهَا مَوَالِي أَبِ اَلْجَارِيَةِ فَأَجَازَ عِتْقَهَا لِأُمِّهَا".

Hadith.3513 - Asim narrated from Muhammad ibn Qays, who narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), that Commander of the Faithful, peace be upon him, said: "Any man who leaves behind a concubine (surriyah) who has a child, or is pregnant with a child, or has no child, then if her master had freed her, she is free. But if he did not free her before his death, then the Book of Allah (swt), the Almighty and Glorious, has already decided her case, and the Book of Allah (swt) is more deserving to be followed." Imam (as) continued: "If she has a child and the man leaves wealth, then she is to be placed under the share of her child, and the guardians of the child shall keep her until the child grows up. At that point, the child has the right to free her if they wish. Meanwhile, the guardians inherit the child's wealth as long as she remains a slave. If her child frees her, she becomes free. However, if her child dies without freeing her, the guardians have the option to either keep her as a slave or free her." "Commander of the Faithful, peace be upon him, also ruled concerning a man who left behind a bondwoman who had borne him a daughter. The daughter was still young but capable of speaking. The daughter then freed her mother. The guardians of the father's estate disputed this matter, but Commander of the Faithful, peace be upon him, upheld the daughter's act of freeing her mother."

3514 - وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْوَلِيدِ بْنِ هِشَامٍ قَالَ : قَدِمْتُ مِنْ مِصْرَ وَ مَعِي رَقِيقٌ فَمَرَرْتُ بِالْعَاشِرِ فَسَأَلَنِي فَقُلْتُ هُمْ أَحْرَارٌ كُلُّهُمْ فَقَدِمْتُ اَلْمَدِينَةَ فَدَخَلْتُ عَلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ فَأَخْبَرْتُهُ بِقَوْلِي لِلْعَاشِرِ فَقَالَ "لَيْسَ عَلَيْكَ شَيْءٌ " فَقُلْتُ إِنَّ فِيهِمْ جَارِيَةً قَدْ وَقَعْتُ عَلَيْهَا وَ بِهَا حَمْلٌ قَالَ "لاَ أَ لَيْسَ وَلَدُهَا بِالَّذِي يُعْتِقُهَا إِذَا هَلَكَ سَيِّدُهَا صَارَتْ مِنْ نَصِيبِ وَلَدِهَا".

Hadith.3514 - Al-Husayn ibn Sa'id narrated from Safwan ibn Yahya, who narrated from al-Walid ibn Hisham: "I came from Egypt with some slaves, and when I passed by the tax collector (al-'Ashir), he asked me about them. I said: 'They are all free.' When I arrived in Medina, I went to Abu al-Hasan (as), and informed him about what I had told the tax collector. Imam (as) said: 'There is nothing upon you.' I then said: 'Among them is a bondwoman with whom I had relations, and she is pregnant.' Imam (as) replied: 'Isn't her child the one who will free her? When her master dies, she becomes the share of her child.'"

3515 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : إِنَّ اَلنَّاسَ كُلَّهُمْ أَحْرَارٌ إِلاَّ مَنْ أَقَرَّ عَلَى نَفْسِهِ بِالرِّقِّ وَ هُوَ مُدْرِكٌ مِنْ عَبْدٍ أَوْ أَمَةٍ وَ مَنْ شَهِدَ عَلَيْهِ شَاهِدَانِ بِالرِّقِّ صَغِيراً كَانَ أَوْ كَبِيراً.

Hadith.3515 - Al-Hasan ibn Mahbub narrated from 'Abdullah ibn Sinan, who said: "I heard Abu Abdullah (as) say: Commander of the Faithful, peace be upon him, used to say: 'Indeed, all people are free, except for the one who acknowledges servitude upon himself while being of sound understanding-whether he is a slave or a bondwoman-or the one upon whom two witnesses testify to his servitude, whether he is young or old.'"

3516 - وَ رُوِيَ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ اَلْفَضْلِ اَلْهَاشِمِيِّ قَالَ : قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ أَقَرَّ أَنَّهُ عَبْدٌ قَالَ يَأْخُذُهُ بِمَا قَالَ أَوْ يَرُدَّ اَلْمَالَ.

Hadith.3516 - Al-'Abbas ibn 'Amir narrated from Aban, from Muhammad ibn al-Fadl al-Hashimi, who said: "I said to Abu Abdullah (as), 'A man admitted that he is a slave.' Imam (as) said: 'He will be held accountable based on what he said, or he must return the wealth.'"

3517 - وَ رَوَى اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : إِذَا عَمِيَ اَلْعَبْدُ فَلاَ رِقَّ عَلَيْهِ وَ اَلْعَبْدُ إِذَا أَجْذَمَ فَلاَ رِقَّ عَلَيْهِ.

Hadith.3517 - Al-Sakooni narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), from his forefathers, peace be upon them, who said: The Messenger of Allah (swt), peace be upon him and his family, said: "If a slave becomes blind, there is no servitude upon him; and if a slave becomes leprous, there is no servitude upon him."

3518 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "إِذَا عَمِيَ اَلْعَبْدُ فَقَدْ عَتَقَ".

Hadith.3518 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "If a slave becomes blind, he is emancipated."

3519 - وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِيمَنْ نَكَّلَ بِمَمْلُوكِهِ أَنَّهُ حُرٌّ لاَ سَبِيلَ لَهُ عَلَيْهِ سَائِبَةٌ يَذْهَبُ فَيَتَوَلَّى إِلَى مَنْ أَحَبَّ فَإِذَا ضَمِنَ حَدَثَهُ فَهُوَ يَرِثُهُ".

Hadith.3519 - Hisham ibn Salim narrated from Abu Basir, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): "Commander of the Faithful, peace be upon him, ruled regarding a person who mistreated his slave that the slave becomes free. There is no authority over him, and he is considered a 'sa'ibah' (free without obligation). He may choose to align himself with whomever he wishes, and if that person guarantees his liability, then he inherits from him."

3520 - وَ رُوِيَ : فِي اِمْرَأَةٍ قَطَعَتْ ثَدْيَ وَلِيدَتِهَا "أَنَّهَا حُرَّةٌ لاَ سَبِيلَ لِمَوْلاَتِهَا عَلَيْهَا".

Hadith.3520 - It is narrated regarding a woman who cut off the breast of her female slave; "She (the slave) is free, and her mistress has no authority over her."

3521 - وَ رَوَى طَلْحَةُ بْنُ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَعْتَقَ بَعْضَ مَمْلُوكِهِ قَالَ "هُوَ حُرٌّ كُلُّهُ لَيْسَ لِلَّهِ عَزَّ وَ جَلَّ شَرِيكٌ".

Hadith.3521 - It is narrated by Talhah bin Zayd, from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), peace be upon him, regarding a man who freed part of his slave. Imam (as) said: "He is completely free; there is no partner with Allah (swt), the Almighty."

3522 - وَ رَوَى اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَعْتَقَ أَمَةً وَ هِيَ حُبْلَى فَاسْتَثْنَى مَا فِي بَطْنِهَا قَالَ "اَلْأَمَةُ حُرَّةٌ وَ مَا فِي بَطْنِهَا حُرٌّ لِأَنَّ مَا فِي بَطْنِهَا مِنْهَا".

Hadith.3522 - It is narrated by Al-Sakooni, from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), peace be upon him, regarding a man who freed a pregnant bondwoman but excluded what was in her womb. Imam (as) said: "The bondwoman is free, and what is in her womb is also free because what is in her womb is a part of her."

3523 - وَ رُوِيَ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَ يَجُوزُ لِلْمُسْلِمِ أَنْ يُعْتِقَ مَمْلُوكاً مُشْرِكاً قَالَ "لاَ".

Hadith.3523 - It is narrated from Saif bin Amira, who said: "I asked Abu Abdullah (as), 'Is it permissible for a Muslim to free a slave who is a polytheist?'" Imam (as) said: "No."

3524 - وَ رَوَى أَبُو اَلْبَخْتَرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَالَ : "لاَ يَجُوزُ فِي اَلْعَتَاقِ اَلْأَعْمَى وَ اَلْأَعْوَرُ وَ اَلْمُقْعَدُ وَ يَجُوزُ اَلْأَشَلُّ وَ اَلْأَعْرَجُ ".

Hadith.3524 - It is narrated by Abu Al-Bakhtari from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), that Imam Ali ibn Abi Talib (as) said: "It is not permissible in emancipation (freeing a slave) for the blind, the one-eyed, or the crippled. However, it is permissible for the one with a paralyzed hand or the lame."

3525 - وَ رُوِيَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ عَلَيْهِ عِتْقُ رَقَبَةٍ فَأَرَادَ أَنْ يُعْتِقَ نَسَمَةً أَيُّهُمَا أَفْضَلُ أَنْ يُعْتِقَ شَيْخاً كَبِيراً أَوْ شَابّاً أَجْرَدَ قَالَ "أَعْتَقَ مَنْ أَغْنَى نَفْسَهُ اَلشَّيْخُ اَلْكَبِيرُ أَفْضَلُ مِنَ اَلشَّابِّ اَلْأَجْرَدِ".

Hadith.3525 - It is narrated from Ali bin Ja'far from his brother Imam Musa ibn Jafar Al-Kadhim (as), who said: "I asked him about a man who is obligated to free a slave and intends to emancipate one. Which is better-to free an old man or a young, healthy man?" Imam (as) replied: 'Free the one who is more self-sufficient. The old man is better than the young, healthy (strong) man.' "

3526 - وَ رُوِيَ عَنْ أَحْمَدَ بْنِ هِلاَلٍ قَالَ : كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ كَانَ عَلَيَّ عِتْقُ رَقَبَةٍ فَهَرَبَ لِي مَمْلُوكٌ لَسْتُ أَعْلَمُ أَيْنَ هُوَ أَ يُجْزِينِي عِتْقُهُ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "نَعَمْ ".

Hadith.3526 - It is narrated from Ahmad bin Hilal, who said: "I wrote to Abu al-Hasan (as), stating that I was obligated to free a slave, but my slave had escaped, and I did not know where he was. Would his emancipation suffice for fulfilling my obligation?" Imam (as) wrote back: 'Yes.' "

3527 - وَ رُوِيَ عَنْ أَبِي هَاشِمٍ اَلْجَعْفَرِيِّ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ لَهُ مَمْلُوكٌ قَدْ أَبَقَ مِنْهُ يَجُوزُ أَنْ يُعْتِقَهُ فِي كَفَّارَةِ اَلظِّهَارِ قَالَ "لاَ بَأْسَ بِهِ مَا لَمْ يَعْرِفْ مِنْهُ مَوْتاً".

Hadith.3527 - It is narrated from Abu Hashim al-Ja'fari, who said: "I asked Abu al-Hasan (as), about a man who had a runaway slave. Is it permissible for him to free the slave as an expiation for zihar?" Imam (as) replied: 'There is no harm in it, as long as he has not come to know of the slave's death.'"

3231 - رُوِيَ عَنِ اَلْأَصْبَغِ بْنِ نُبَاتَةَ أَنَّهُ قَالَ : قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ أَنَّ مَا أَخْطَأَتِ اَلْقُضَاةُ فِي دَمٍ أَوْ قَطْعٍ فَهُوَ عَلَى بَيْتِ مَالِ اَلْمُسْلِمِينَ.

Hadith.3231 - It is narrated from Al-Asbagh ibn Nubatah that he said: Commander of the Faithful Imam Ali ibn Abi Talib (as) ruled that any error made by judges concerning bloodshed or amputation is to be compensated from the public treasury of the Muslims.

3456 - سَأَلَ إِسْحَاقُ بْنُ عَمَّارٍ أَبَا إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ : عَنِ اَلرَّجُلِ يُعْتِقُ مَمْلُوكَهُ عَنْ دُبُرٍ ثُمَّ يَحْتَاجُ إِلَى ثَمَنِهِ قَالَ "يَبِيعُهُ" قَالَ قُلْتُ فَإِنْ كَانَ لَهُ عَنْ ثَمَنِهِ غِنًى قَالَ "إِذَا رَضِيَ اَلْمَمْلُوكُ فَلاَ بَأْسَ".

Hadith.3456 - Ishaq ibn Ammar asked Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim) (as), about a man who frees his slave as a delayed emancipation (to take effect after his death) and then becomes in need of the slave's price. Imam (as) said: "He may sell him." I asked: "What if he is not in need of the price?" Imam (as) said: "If the slave agrees, then there is no harm."

3457 - وَ رَوَى جَمِيلٌ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلْمُدَبَّرِ أَ يُبَاعُ قَالَ "إِنِ اِحْتَاجَ صَاحِبُهُ إِلَى ثَمَنِهِ وَ رَضِيَ اَلْمَمْلُوكُ فَلاَ بَأْسَ".

Hadith.3457 - Jamil narrated from Abu Abdullah (as), who said: I asked him about a mudabbar (a slave promised freedom after the owner's death). Imam (as) said: "If his owner needs the price and the slave agrees, then there is no harm in selling him."

3458 - وَ رُوِيَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ : فِي اَلرَّجُلِ يُعْتِقُ غُلاَمَهُ أَوْ جَارِيَتَهُ عَنْ دُبُرٍ مِنْهُ ثُمَّ يَحْتَاجُ إِلَى ثَمَنِهِ أَ يَبِيعُهُ قَالَ "لاَ إِلاَّ أَنْ يَشْتَرِطَ عَلَى اَلَّذِي يَبِيعُهُ إِيَّاهُ أَنْ يُعْتِقَهُ عِنْدَ مَوْتِهِ".

Hadith.3458 - It is narrated by al-Ala', from Muhammad ibn Muslim, from one of the Imams (as), peace be upon them, regarding a man who frees his male or female slave as a mudabbar (to be freed after his death) and then becomes in need of the slave's price. Imam (as) said: "No, he may not sell the slave-unless he stipulates to the buyer that the slave must be freed at the time of his death."

3459 - وَ سُئِلَ أَبُو إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ دَبَّرَتْ جَارِيَةً لَهَا فَوَلَدَتِ اَلْجَارِيَةُ جَارِيَةً نَفِيسَةً فَلَمْ يُدْرَ أَ مُدَبَّرَةٌ هِيَ مِثْلُ أُمِّهَا أَمْ لاَ فَقَالَ "مَتَى كَانَ اَلْحَمْلُ كَانَ وَ هِيَ مُدَبَّرَةٌ أَوْ قَبْلَ اَلتَّدْبِيرِ" قُلْتُ جُعِلْتُ فِدَاكَ لاَ أَدْرِي أَجِبْنِي فِيهِمَا جَمِيعاً فَقَالَ "إِنْ كَانَتِ اَلْجَارِيَةُ حُبْلَى قَبْلَ اَلتَّدْبِيرِ وَ لَمْ يَذْكُرْ مَا فِي بَطْنِهَا فَالْجَارِيَةُ مُدَبَّرَةٌ وَ مَا فِي بَطْنِهَا رِقٌّ وَ إِنْ كَانَ اَلتَّدْبِيرُ قَبْلَ اَلْحَمْلِ ثُمَّ حَدَثَ اَلْحَمْلُ فَالْوَلَدُ مُدَبَّرٌ مَعَ أُمِّهِ لِأَنَّ اَلْحَمْلَ إِنَّمَا حَدَثَ بَعْدَ اَلتَّدْبِيرِ".

Hadith.3459 - Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim (as)) was asked about a woman who made her bondwoman mudabbar (to be freed after her death). The bondwoman later gave birth to a precious daughter, and it was unclear whether the child was also mudabbar like her mother or not. Imam (as) said: "When the pregnancy occurred, was it before or after the tadbir (declaration of delayed emancipation)?" I said: "May I be your ransom, I do not know. Please answer regarding both situations." Imam (as) said: "If the bondwoman was pregnant before the tadbir and her pregnancy was not mentioned during the declaration, then the bondwoman is mudabbar, but what is in her womb remains in bondage (not mudabbar). However, if the tadbir occurred before the pregnancy and then she became pregnant, the child is mudabbar along with her, because the pregnancy occurred after the tadbir."

3460 - وَ سَأَلَ اَلْحَسَنُ بْنُ عَلِيٍّ اَلْوَشَّاءُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ : عَنْ رَجُلٍ دَبَّرَ جَارِيَةً وَ هِيَ حُبْلَى فَقَالَ "إِنْ كَانَ عَلِمَ بِحَبَلِ اَلْجَارِيَةِ فَمَا فِي بَطْنِهَا بِمَنْزِلَتِهَا وَ إِنْ كَانَ لَمْ يَعْلَمْ فَمَا فِي بَطْنِهَا رِقٌّ " قَالَ وَ سَأَلْتُهُ عَنِ اَلرَّجُلِ يُدَبِّرُ اَلْمَمْلُوكَ وَ هُوَ حَسَنُ اَلْحَالِ ثُمَّ يَحْتَاجُ أَ يَجُوزُ لَهُ أَنْ يَبِيعَهُ قَالَ "نَعَمْ إِذَا اِحْتَاجَ إِلَى ذَلِكَ".

Hadith.3460 - Al-Hasan ibn Ali al-Washsha' asked Abu al-Hasan (as) about a man who made his bondwoman mudabbar (to be freed after his death) while she was pregnant. Imam (as) said: "If he knew about the pregnancy of the bondwoman, then what is in her womb has the same status as her (i.e., it is also mudabbar). But if he did not know, then what is in her womb remains in bondage (not mudabbar)." Al-Hasan ibn Ali al-Washsha' further asked him about a man who made his slave mudabbar while he was financially well-off, but later he became needy. Imam (as) said: "Yes, if he becomes in need, it is permissible for him to sell the slave."

3461 - وَ رُوِيَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ : "اَلْمُدَبَّرُ مِنَ اَلثُّلُثِ وَ لِلرَّجُلِ أَنْ يَرْجِعَ فِي ثُلُثِهِ إِنْ كَانَ أَوْصَى فِي صِحَّةٍ أَوْ مَرَضٍ".

Hadith.3461 - It is narrated from al-Ala', from Muhammad ibn Muslim, from one of the Imams (as), peace be upon them, who said: "A mudabbar (a slave promised freedom after the owner's death) is considered to be from the one-third (of the estate). A man has the right to retract from his bequest regarding this one-third, whether he made the will during his health or illness."

3462 - وَ رَوَى أَبَانٌ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سُئِلَ عَنِ اَلرَّجُلِ يُعْتِقُ جَارِيَتَهُ عَنْ دُبُرٍ أَ يَطَؤُهَا إِنْ شَاءَ أَوْ يُنْكِحُهَا أَوْ يَبِيعُ خِدْمَتَهَا حَيَاتَهُ قَالَ "نَعَمْ أَيَّ ذَلِكَ شَاءَ فَعَلَ".

Hadith.3462 - Aban narrated from Abu Maryam, from Abu Abdullah (as), who was asked about a man who made his bondwoman mudabbar (to be freed after his death). Imam (as) was asked: "Can he have relations with her if he wishes, or marry her off, or sell her service during his lifetime?" Imam (as) said: "Yes, he may do any of these if he wishes."

3463 - وَ رَوَى عَاصِمٌ عَنْ أَبِي بَصِيرٍ قَالَ : سَأَلْتُهُ عَنِ اَلْعَبْدِ وَ اَلْأَمَةِ يُعْتَقَانِ عَنْ دُبُرٍ فَقَالَ "لِمَوْلاَهُ أَنْ يُكَاتِبَهُ إِنْ شَاءَ وَ لَيْسَ لَهُ أَنْ يَبِيعَهُ إِلاَّ أَنْ يَشَاءَ اَلْعَبْدُ أَنْ يَبِيعَهُ مُدَّةَ حَيَاتِهِ وَ لَهُ أَنْ يَأْخُذَ مَالَهُ إِنْ كَانَ لَهُ مَالٌ ".

Hadith.3463 - Asim narrated from Abu Basir, who said: I asked him about a male or female slave who had been made mudabbar (to be freed after the master's death). Imam (as) said: "The master may enter into a mukataba (a contract of emancipation in exchange for payment) with the slave if he wishes. However, he cannot sell the slave unless the slave agrees to be sold for the duration of the master's life. The master is also entitled to take any wealth the slave possesses, if the slave has wealth."

3464 - وَ سَأَلَهُ عَبْدُ اَللَّهِ بْنُ سِنَانٍ : عَنِ اِمْرَأَةٍ أَعْتَقَتْ ثُلُثَ خَادِمِهَا عِنْدَ مَوْتِهَا أَ عَلَى أَهْلِهَا أَنْ يُكَاتِبُوهَا إِنْ شَاءُوا وَ إِنْ أَبَوْا قَالَ "لاَ وَ لَكِنْ لَهَا مِنْ نَفْسِهَا ثُلُثُهَا وَ لِلْوَارِثِ ثُلُثَاهَا يَسْتَخْدِمُهَا بِحِسَابِ اَلَّذِي لَهُ مِنْهَا وَ يَكُونُ لَهَا مِنْ نَفْسِهَا بِحِسَابِ مَا أُعْتِقَ مِنْهَا".

Hadith.3464 - Abdullah ibn Sinan asked him about a woman who freed one-third of her servant at the time of her death. He asked: "Are her heirs required to enter into a mukataba (a contract of emancipation in exchange for payment) with the servant if they wish, or can they refuse?" Imam (as) said: "No, but the servant owns one-third of herself, and the heirs own two-thirds. The heirs may use her services in proportion to their share, and she has freedom over herself in proportion to the part that was freed."

3465 - وَ رَوَى أَبَانٌ عَنْ عَبْدِ اَلرَّحْمَنِ قَالَ : سَأَلْتُهُ عَنِ اَلرَّجُلِ قَالَ لِعَبْدِهِ إِنْ حَدَثَ بِي حَدَثٌ فَهُوَ حُرٌّ وَ عَلَى اَلرَّجُلِ تَحْرِيرُ رَقَبَةٍ فِي كَفَّارَةِ يَمِينٍ أَوْ ظِهَارٍ أَ لَهُ أَنْ يُعْتِقَ عَبْدَهُ اَلَّذِي جَعَلَ لَهُ اَلْعِتْقَ إِنْ حَدَثَ بِهِ حَدَثٌ فِي كَفَّارَةِ تِلْكَ اَلْيَمِينِ قَالَ "لاَ يَجُوزُ اَلَّذِي يَجْعَلُ لَهُ فِي ذَلِكَ".

Hadith.3465 - Aban narrated from Abd al-Rahman, who said: I asked him about a man who said to his slave, "If something happens to me, you are free." Meanwhile, the man is obligated to free a slave as an expiation for breaking an oath or zihar (a form of prohibited declaration regarding one's wife). I asked: "Can he use this same slave, whom he had promised freedom upon his death, to fulfill the requirement of freeing a slave for the expiation?" Imam (as) said: "No, it is not permissible to use the slave designated for that purpose."

3466 - وَ رَوَى وُهَيْبُ بْنُ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ دَبَّرَ غُلاَمَهُ وَ عَلَيْهِ دَيْنٌ فِرَاراً مِنَ اَلدَّيْنِ قَالَ "لاَ تَدْبِيرَ لَهُ وَ إِنْ كَانَ دَبَّرَهُ فِي صِحَّةٍ مِنْهُ وَ سَلاَمَةٍ فَلاَ سَبِيلَ لِلدُّيَّانِ عَلَيْهِ".

Hadith.3466 - Wuhayb ibn Hafs narrated from Abu Basir, who said: I asked Abu Abdullah (as), about a man who made his slave mudabbar (to be freed after his death) while he was in debt, intending to escape from paying the debt. Imam (as) said: "There is no valid tadbir (declaration of delayed emancipation) in this case. However, if he made the tadbir while he was in good health and free from any financial distress, then the creditors have no claim over the slave."

3467 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ : سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ دَبَّرَ مَمْلُوكاً لَهُ تَاجِراً مُوسِراً فَاشْتَرَى اَلْمُدَبَّرُ جَارِيَةً بِأَمْرِ مَوْلاَهُ فَوَلَدَتْ مِنْهُ أَوْلاَداً ثُمَّ إِنَّ اَلْمُدَبَّرَ مَاتَ قَبْلَ سَيِّدِهِ فَقَالَ "أَرَى أَنَّ جَمِيعَ مَا تَرَكَ اَلْمُدَبَّرُ مِنْ مَتَاعٍ أَوْ ضِيَاعٍ فَهُوَ لِلَّذِي دَبَّرَهُ وَ أَرَى أَنَّ أُمَّ وَلَدِهِ رِقٌّ لِلَّذِي دَبَّرَهُ وَ أَرَى أَنَّ وُلْدَهَا مُدَبَّرُونَ كَهَيْئَةِ أَبِيهِمْ فَإِذَا مَاتَ اَلَّذِي دَبَّرَ أَبَاهُمْ فَهُمْ أَحْرَارٌ".

Hadith.3467 - Ibn Mahbub narrated from Ali ibn Ri'ab, from Burayd ibn Mu'awiyah, who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), about a man who made his wealthy slave mudabbar (to be freed after his death). The mudabbar, with the permission of his master, bought a bondwoman who bore him children. Then the mudabbar died before his master. Imam (as) said: "I believe that all the property, possessions, or estates left by the mudabbar belong to the one who made him mudabbar. As for the mother of his children, she remains a slave to the one who made him mudabbar. However, I see that her children take the same status as their father-they are mudabbar. Therefore, when the one who made their father mudabbar dies, they will be freed."

3468 - وَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "اَلْمُعْتَقُ عَنْ دُبُرٍ هُوَ مِنَ اَلثُّلُثِ وَ مَا جَنَى هُوَ وَ اَلْمُكَاتَبُ وَ أُمُّ اَلْوَلَدِ فَالْمَوْلَى ضَامِنٌ لِجِنَايَتِهِمْ ".

Hadith.3468 - Imam Ali ibn Abi Talib (as) said: "A mudabbar (a slave promised freedom after the owner's death) is counted as part of the one-third (of the estate). As for any offense committed by the mudabbar, the mukatab (a slave under a contract of emancipation), or the umm al-walad (a bondwoman who bore her master a child), the master is liable for their offenses."

3469 - وَ رَوَى مُحَمَّدُ بْنُ سِنَانٍ عَنِ اَلْعَلاَءِ بْنِ اَلْفُضَيْلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: ۝ فَكٰاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْراً ۝ قَالَ "إِنْ عَلِمْتُمْ لَهُمْ مَالاً " قَالَ قُلْتُ ۝ وَ آتُوهُمْ مِنْ مٰالِ اَللّٰهِ اَلَّذِي آتٰاكُمْ ۝ قَالَ "تَضَعُ عَنْهُ مِنْ نُجُومِهِ اَلَّتِي لَمْ تَكُنْ تُرِيدُ أَنْ تَنْقُصَهُ مِنْهَا شَيْئاً وَ لاَ تَزِيدُهُ فَوْقَ مَا فِي نَفْسِكَ" فَقُلْتُ كَمْ قَالَ "وَضَعَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ لِمَمْلُوكٍ لَهُ أَلْفاً مِنْ سِتَّةِ آلاَفٍ".

Hadith.3469 - Muhammad ibn Sinan narrated from al-Ala' ibn al-Fudayl, from Abu Abdullah (as), regarding the saying of Allah (swt), the Mighty and Majestic: "Then write [a contract of emancipation] for them if you know any good in them" (Surah An-Nur 24:33). Imam (as) said: "If you know that they possess wealth." I asked about the verse: 'And give them from the wealth of Allah which He has given you,' (Surah An-Nur 24:33). Imam (as) said: "You reduce for them from their installments what you did not initially intend to reduce, and do not increase it beyond what you originally intended." I asked: "How much?" Imam (as) said: "Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), reduced one thousand out of six thousand for one of his slaves."

3470 - وَ رَوَى عَمْرُو بْنُ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلْمُكَاتَبِ يُشْتَرَطُ عَلَيْهِ إِنْ عَجَزَ فَهُوَ رَدٌّ فِي اَلرِّقِّ فَعَجَزَ قَبْلَ أَنْ يُؤَدِّيَ شَيْئاً قَالَ "لاَ يُرَدُّ فِي اَلرِّقِّ حَتَّى يَمْضِيَ لَهُ ثَلاَثُ سِنِينَ وَ يُعْتَقُ مِنْهُ مِقْدَارُ مَا أَدَّى صَدْراً فَإِذَا أَدَّى صَدْراً فَلَيْسَ لَهُمْ أَنْ يَرُدُّوهُ فِي اَلرِّقِّ".

Hadith.3470 - Amr ibn Shimr narrated from Jabir, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said: I asked him about a mukatab (a slave under a contract of emancipation) who had a condition stipulated that if he failed to make payments, he would return to slavery. What if he failed before paying anything? Imam (as) said: "He does not return to slavery until three years have passed. Whatever portion he has already paid counts toward his emancipation. If he has made partial payments, they cannot return him to slavery."

3471 - وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ عَنْ مُكَاتَبٍ عَجَزَ عَنْ مُكَاتَبَتِهِ وَ قَدْ أَدَّى بَعْضَهَا قَالَ "يُؤَدَّى عَنْهُ مِنْ مَالِ اَلصَّدَقَةِ إِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ: ۝ وَ فِي اَلرِّقٰابِ ۝ ".

Hadith.3471 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a mukatab (a slave under a contract of emancipation) who was unable to complete the payments of his contract, although he had already paid part of it. Imam (as) said: "The remaining amount should be paid on his behalf from the charity funds, as Allah (swt), the Mighty and Majestic, says in His (swt) Book: 'and for freeing slaves' (Surah At-Tawbah 9:60)."

3472 - وَ سَأَلَ عَلِيُّ بْنُ جَعْفَرٍ أَخَاهُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ : عَنْ رَجُلٍ كَاتَبَ مَمْلُوكَهُ فَقَالَ بَعْدَ مَا كَاتَبَهُ هَبْ لِي بَعْضَ مُكَاتَبَتِي وَ أُعَجِّلَ لَكَ مُكَاتَبَتِي أَ يَحِلُّ ذَلِكَ قَالَ "إِنْ كَانَ هِبَةً فَلاَ بَأْسَ وَ إِذَا قَالَ تَحُطُّهُ عَنِّي وَ أُعَجِّلُ لَكَ فَلاَ يَصْلُحُ".

Hadith.3472 - Ali ibn Ja'far asked his brother Imam Musa ibn Jafar Al-Kadhim (as), about a man who entered into a mukataba (a contract of emancipation) with his slave. After the contract, the slave said: "Forgive me part of my payments, and I will pay off the remainder early." Imam (as) said: "If it is given as a gift, then there is no harm. But if he says, 'Reduce my payment in exchange for early payment,' then it is not permissible."

3473 - وَ رَوَى عَمَّارُ بْنُ مُوسَى اَلسَّابَاطِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي مُكَاتَبٍ بَيْنَ شَرِيكَيْنِ فَيُعْتِقُ أَحَدُهُمَا نَصِيبَهُ كَيْفَ يَصْنَعُ اَلْخَادِمُ قَالَ "يَخْدُمُ اَلثَّانِي يَوْماً وَ يَخْدُمُ نَفْسَهُ يَوْماً" قُلْتُ فَإِنْ مَاتَ وَ تَرَكَ مَالاً قَالَ "اَلْمَالُ بَيْنَهُمَا نِصْفَانِ بَيْنَ اَلَّذِي أَعْتَقَ وَ بَيْنَ اَلَّذِي أَمْسَكَ".

Hadith.3473 - Ammar ibn Musa al-Sabati narrated from Abu Abdullah (as), regarding a mukatab (slave undera contract of emancipation) jointly owned by two partners, and one of them freed his share. Imam (as) said: "The slave serves the second partner one day and serves himself one day." I asked: "What if the slave dies and leaves behind wealth?" Imam (as) said: "The wealth is divided equally between the one who freed his share and the one who retained his share."

3474 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَرَادَ أَنْ يُعْتِقَ مَمْلُوكاً لَهُ وَ قَدْ كَانَ مَوْلاَهُ يَأْخُذُ مِنْهُ ضَرِيبَةً فَرَضَهَا عَلَيْهِ فِي كُلِّ سَنَةٍ وَ رَضِيَ بِذَلِكَ مِنْهُ اَلْمَوْلَى فَأَصَابَ اَلْمَمْلُوكُ فِي تِجَارَتِهِ مَالاً سِوَى مَا كَانَ يُعْطِي مَوْلاَهُ مِنَ اَلضَّرِيبَةِ فَقَالَ "إِذَا أَدَّى إِلَى سَيِّدِهِ مَا كَانَ فَرَضَ عَلَيْهِ فَمَا اِكْتَسَبَ بَعْدَ اَلْفَرِيضَةِ فَهُوَ لِلْمَمْلُوكِ" قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "أَ لَيْسَ قَدْ فَرَضَ اَللَّهُ عَزَّ وَ جَلَّ عَلَى اَلْعِبَادِ فَرَائِضَ فَإِذَا أَدَّوْهَا إِلَيْهِ لَمْ يَسْأَلْهُمْ عَمَّا سِوَاهَا" قُلْتُ لَهُ فَلِلْمَمْلُوكِ أَنْ يَتَصَدَّقَ مِمَّا اِكْتَسَبَ وَ يُعْتَقُ بَعْدَ اَلْفَرِيضَةِ اَلَّتِي يُؤَدِّيهَا إِلَى سَيِّدِهِ قَالَ "نَعَمْ وَ أَجْرُ ذَلِكَ لَهُ" قُلْتُ فَإِنْ أَعْتَقَ مَمْلُوكاً مِمَّا كَانَ اِكْتَسَبَ سِوَى اَلْفَرِيضَةِ لِمَنْ يَكُونُ وَلاَءُ اَلْمُعْتَقِ فَقَالَ "يَذْهَبُ فَيَتَوَلَّى إِلَى مَنْ أَحَبَّ فَإِذَا ضَمِنَ جَرِيرَتَهُ وَ عَقْلَهُ كَانَ مَوْلاَهُ وَ وَرِثَهُ" قُلْتُ لَهُ أَ لَيْسَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "اَلْوَلاَءُ لِمَنْ أَعْتَقَ" فَقَالَ "هَذَا سَائِبَةٌ لاَ يَكُونُ وَلاَؤُهُ لِعَبْدٍ مِثْلِهِ" قُلْتُ فَإِنْ ضَمِنَ اَلْعَبْدُ اَلَّذِي أَعْتَقَهُ جَرِيرَتَهُ وَ حَدَثَهُ يَلْزَمُهُ ذَلِكَ وَ يَكُونُ مَوْلاَهُ وَ يَرِثُهُ فَقَالَ "لاَ يَجُوزُ ذَلِكَ لاَ يَرِثُ عَبْدٌ حُرّاً".

Hadith.3474 - Ibn Mahbub narrated from Umar ibn Yazid, who said: I asked Abu Abdullah (as), about a man who wanted to free his slave. The master had been taking an annual payment (tribute) from the slave and was satisfied with this arrangement. Meanwhile, the slave earned wealth from trade, in addition to paying the required tribute to his master. Abu Abdullah (as), said: "If the slave has paid his master what was required, then whatever he earns after fulfilling this obligation belongs to the slave." Then Abu Abdullah (as), said: "Has Allah (swt), the Mighty and Majestic, not prescribed obligations upon His servants? Once they fulfill them, He does not ask them about anything beyond those obligations." I asked: "Can the slave give charity from what he earned and be freed after fulfilling his obligation to his master?" Imam (as) said: "Yes, and he will be rewarded for it." I asked: "If the slave frees another slave from what he earned beyond the obligation, to whom does the loyalty (wala) of the freed slave belong?" Imam (as) said: "He may choose to align himself with whomever he wishes. If the person guarantees his liability and responsibility, then that person becomes his master and inherits from him." I asked: "Did not the Messenger of Allah (swt), peace be upon him and his family, say, 'Loyalty (wala) is for the one who emancipates'?" Imam (as) said: "This case involves a sa'ibah (freed without specific allegiance), and his loyalty cannot belong to another slave like him." I asked: "If the slave who freed him guarantees his liability and responsibility, does it bind him, and does he then become his master and inherit from him?" Imam (as) said: "No, that is not permissible. A slave cannot inherit from a free person."

3475 - وَ رَوَى أَبَانٌ عَنْ أَبِي اَلْعَبَّاسِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ قَالَ غُلاَمِي حُرٌّ وَ عَلَيْهِ عُمَالَةُ كَذَا وَ كَذَا سَنَةً قَالَ "هُوَ حُرٌّ وَ عَلَيْهِ اَلْعُمَالَةُ " قُلْتُ إِنَّ اِبْنَ أَبِي لَيْلَى يَزْعُمُ أَنَّهُ حُرٌّ وَ لَيْسَ عَلَيْهِ شَيْءٌ قَالَ "كَذَبَ إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ أَعْتَقَ، أَبَا نَيْزَرَ وَ عِيَاضاً وَ رِيَاحاً وَ عَلَيْهِمْ عُمَالَةُ كَذَا وَ كَذَا سَنَةً وَ لَهُمْ رِزْقُهُمْ وَ كِسْوَتُهُمْ بِالْمَعْرُوفِ فِي تِلْكَ اَلسِّنِينَ".

Hadith.3475 - Aban narrated from Abu al-Abbas, from Abu Abdullah (as), who said: I asked him about a man who said: "My slave is free, but he must work for me for such-and-such a number of years." Imam (as) said: "He is free, but he is obligated to fulfill the work." I said: "Ibn Abi Layla claims that he is free and is not obligated to do anything." Imam (as) said: "He has lied! Indeed, Imam Ali ibn Abi Talib (as) freed Abu Nayzar, 'Iyad, and Riah, while requiring them to work for such-and-such a number of years. They were provided with their sustenance and clothing in a reasonable manner during those years."

3476 - وَ رَوَى اَلْقَاسِمُ بْنُ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي مُكَاتَبٍ شُرِطَ عَلَيْهِ إِنْ عَجَزَ أَنْ يُرَدَّ فِي اَلرِّقِّ قَالَ " اَلْمُسْلِمُونَ عِنْدَ شُرُوطِهِمْ ".

Hadith.3476 - Al-Qasim ibn Burayd narrated from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), regarding a mukatab (a slave under a contract of emancipation) who had a condition stipulated that if he failed to fulfill the contract, he would return to slavery. Imam (as) said: "Muslims are bound by their conditions."

3477 - وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمُكَاتَبِ فَقَالَ "يَجُوزُ عَلَيْهِ مَا شَرَطْتَ عَلَيْهِ ".

Hadith.3477 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a mukatab (a slave under a contract of emancipation). Imam (as) said: "What you have stipulated upon him is binding."

3478 - وَ قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي مُكَاتَبَةٍ تُوُفِّيَتْ وَ قَدْ قَضَتْ عَامَّةَ مَا عَلَيْهَا وَ قَدْ وَلَدَتْ وَلَداً فِي مُكَاتَبَتِهَا فَقَضَى فِي وَلَدِهَا أَنْ يُعْتَقَ مِنْهُ مِثْلَ اَلَّذِي عَتَقَ مِنْهَا وَ يُرَقَّ مِنْهُ مِثْلَ مَا رُقَّ مِنْهَا".

Hadith.3478 - Commander of the Faithful Imam Ali ibn Abi Talib (as), ruled regarding a mukatabah (a female slave under a contract of emancipation) who passed away after having paid most of what was required of her and had given birth to a child during her contract. Imam (as) ruled that the child should be freed in proportion to the part of the mother that had been freed and remain in bondage in proportion to the part of the mother that was still in bondage.

3479 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلْمُكَاتَبِ يَشْتَرِطُ عَلَيْهِ مَوْلاَهُ أَنْ لاَ يَتَزَوَّجَ إِلاَّ بِإِذْنٍ مِنْهُ حَتَّى يُؤَدِّيَ مُكَاتَبَتَهُ قَالَ "يَنْبَغِي لَهُ أَنْ لاَ يَتَزَوَّجَ إِلاَّ بِإِذْنٍ مِنْهُ إِنَّ لَهُمْ شَرْطَهُمْ".

Hadith.3479 - Hammad narrated from al-Halabi, from Abu Abdullah (as), regarding a mukatab (a slave under a contract of emancipation) whose master stipulated that he should not marry without the master's permission until he fulfills his contract. Imam (as) said: "He should not marry without the master's permission, for they have their condition."

3480 - وَ رَوَى جَمِيلُ بْنُ دَرَّاجٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي مُكَاتَبٍ يَمُوتُ وَ قَدْ أَدَّى بَعْضَ مُكَاتَبَتِهِ وَ لَهُ اِبْنٌ مِنْ جَارِيَتِهِ وَ تَرَكَ مَالاً قَالَ "يُؤَدِّي اِبْنُهُ بَقِيَّةَ مُكَاتَبَتِهِ وَ يُعْتَقُ وَ يَرِثُ مَا بَقِيَ".

Hadith.3480 - Jamil ibn Darraj narrated from Abu Abdullah (as), regarding a mukatab (a slave under a contract of emancipation) who dies after having paid part of his contract. He had a son from his bondwoman and left behind wealth. Imam (as) said: "His son shall pay the remaining amount of the contract, be freed, and inherit what remains."

3481 - وَ سَأَلَهُ سَمَاعَةُ : عَنِ اَلْعَبْدِ يُكَاتِبُهُ مَوْلاَهُ وَ هُوَ يَعْلَمُ أَنْ لَيْسَ لَهُ قَلِيلٌ وَ لاَ كَثِيرٌ قَالَ "فَلْيُكَاتِبْهُ وَ إِنْ كَانَ يَسْأَلُ اَلنَّاسَ وَ لاَ يَمْنَعُهُ اَلْمُكَاتَبَةُ مِنْ أَجْلِ أَنَّهُ لَيْسَ لَهُ مَالٌ فَإِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَرْزُقُ اَلْعِبَادَ بَعْضَهُمْ مِنْ بَعْضٍ فَالْمُحْسِنُ مُعَانٌ ".

Hadith.3481 - Sama'ah asked him about a slave whose master enters into a mukataba (a contract of emancipation) with him, knowing that the slave possesses neither a little nor much wealth. Imam (as) said: "Let him enter into the mukataba, even if the slave has to ask others for help. The lack of wealth should not prevent the contract, for Allah (swt), the Mighty and Majestic, provides sustenance to His servants through one another. The one who does good is supported."

3482 - وَ قَالَ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ مَلَكَ مَمْلُوكاً لَهُ فَسَأَلَ صَاحِبَهُ اَلْمُكَاتَبَةَ أَ لَهُ أَنْ لاَ يُكَاتِبَهُ إِلاَّ عَلَى اَلْغَلاَءِ قَالَ "نَعَمْ".

Hadith.3482 - Imam (as) was asked about a man who owned a slave, and the slave requested a mukataba (a contract of emancipation). Is the master allowed to set the terms of the mukataba at a high price? Imam (as) said: "Yes."

3483 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلْمُكَاتَبِ يُكَاتَبُ وَ يَشْتَرِطُ عَلَيْهِ مَوَالِيهِ أَنَّهُ إِنْ عَجَزَ فَهُوَ مَمْلُوكٌ وَ لَهُمْ مَا أَخَذُوا مِنْهُ قَالَ "يَأْخُذُهُ مَوَالِيهِ بِشَرْطِهِمْ".

Hadith.3483 - Hammad narrated from al-Halabi, from Abu Abdullah (as), regarding a mukatab (a slave under a contract of emancipation) who enters into the contract with his masters, and they stipulate that if he fails to complete the payments, he will return to slavery, and whatever they have already received from him will remain theirs. Imam (as) said: "His masters will take him back as a slave based on their condition."

3484 - وَ رَوَى مُعَاوِيَةُ بْنُ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : فِي مَمْلُوكٍ كَاتَبَ عَلَى نَفْسِهِ وَ مَالِهِ وَ لَهُ أَمَةٌ وَ قَدْ شُرِطَ عَلَيْهِ أَنْ لاَ يَتَزَوَّجَ فَأَعْتَقَ اَلْأَمَةَ وَ تَزَوَّجَهَا قَالَ "لاَ يَصْلُحُ لَهُ أَنْ يُحْدِثَ فِي مَالِهِ إِلاَّ اَلْأَكْلَةَ مِنَ اَلطَّعَامِ وَ نِكَاحُهُ فَاسِدٌ مَرْدُودٌ" قِيلَ فَإِنَّ سَيِّدَهُ عَلِمَ بِنِكَاحِهِ وَ لَمْ يَقُلْ شَيْئاً قَالَ "إِذَا صَمَتَ حِينَ يَعْلَمُ ذَلِكَ فَقَدْ أَقَرَّ" قِيلَ فَإِنْ كَانَ اَلْمُكَاتَبُ أُعْتِقَ أَ فَتَرَى أَنْ يُجَدِّدَ نِكَاحَهُ أَوْ يَمْضِيَ عَلَى اَلنِّكَاحِ اَلْأَوَّلِ قَالَ "يَمْضِي عَلَى نِكَاحِهِ".

Hadith.3484 - Mu'awiyah ibn Wahb narrated from Abu Abdullah (as), regarding a mukatab (a slave under a contract of emancipation) who entered into the contract on behalf of himself and his wealth. He had a female slave and was under a condition that he should not marry. He then freed the female slave and married her. Imam (as) said: "He is not allowed to make changes to his wealth except for basic sustenance, and his marriage is invalid and rejected." It was asked: "What if his master knew about the marriage and remained silent without objecting?" Imam (as) said: "If the master remained silent after knowing, then he has approved it." It was further asked: "If the mukatab was later emancipated, should he renew the marriage contract or continue based on the initial contract?" Imam (as) said: "He may continue based on the initial marriage."

3485 - وَ رَوَى عَلِيُّ بْنُ اَلنُّعْمَانِ عَنْ أَبِي اَلصَّبَّاحِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلْمُكَاتَبِ يُؤَدِّي نِصْفَ مُكَاتَبَتِهِ وَ يَبْقَى عَلَيْهِ اَلنِّصْفُ ثُمَّ يَدْعُو مَوَالِيَهُ إِلَى بَقِيَّةِ مُكَاتَبَتِهِ فَيَقُولُ لَهُمْ خُذُوا مَا بَقِيَ ضَرْبَةً وَاحِدَةً قَالَ "يَأْخُذُونَ مَا بَقِيَ ثُمَّ يُعْتَقُ" وَ قَالَ فِي اَلْمُكَاتَبِ يُؤَدِّي بَعْضَ مُكَاتَبَتِهِ ثُمَّ يَمُوتُ وَ يَتْرُكُ اِبْناً وَ يَتْرُكُ مَالاً أَكْثَرَ مِمَّا عَلَيْهِ مِنْ مُكَاتَبَتِهِ قَالَ "يُوَفَّى مَوَالِيَهُ مَا بَقِيَ مِنْ مُكَاتَبَتِهِ وَ مَا بَقِيَ فَلِوَلَدِهِ".

Hadith.3485 - Ali ibn al-Nu'man narrated from Abu al-Sabbah, from Abu Abdullah (as), regarding a mukatab (a slave under a contract of emancipation) who pays half of his contract and still owes the remaining half. Then he offers his masters the remaining amount as a lump sum payment. Imam (as) said: "They may take the remaining amount, and he becomes free." And regarding a mukatab who pays part of his contract, then dies, leaving behind a son and wealth greater than the amount owed for his contract: Imam (as) said: "The masters are paid the remaining balance of the contract, and whatever remains belongs to his son."

3486 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي مُكَاتَبٍ يَمُوتُ وَ قَدْ أَدَّى بَعْضَ مُكَاتَبَتِهِ وَ لَهُ اِبْنٌ مِنْ جَارِيَتِهِ قَالَ "إِنْ كَانَ اُشْتُرِطَ عَلَيْهِ إِنْ عَجَزَ فَهُوَ مَمْلُوكٌ رَجَعَ اِبْنُهُ مَمْلُوكاً وَ اَلْجَارِيَةُ وَ إِنْ لَمْ يَكُنِ اُشْتُرِطَ عَلَيْهِ أَدَّى اِبْنُهُ مَا بَقِيَ مِنْ مُكَاتَبَتِهِ وَ وَرِثَ مَا بَقِيَ".

Hadith.3486 - Ibn Abi Umayr narrated from Abdullah ibn Sinan, from Abu Abdullah (as), regarding a mukatab (a slave under a contract of emancipation) who dies after having paid part of his contract and has a son from his bondwoman. Imam (as) said: "If it was stipulated in the contract that if he fails to complete the payments, he would return to slavery, then his son and the bondwoman also return to slavery. However, if no such condition was stipulated, then his son must pay the remaining balance of the contract and inherit whatever remains."

3487 - وَ رَوَى جَمِيلُ بْنُ دَرَّاجٍ عَنْ مِهْزَمٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمُكَاتَبِ يَمُوتُ وَ لَهُ وُلْدٌ فَقَالَ "إِنْ كَانَ اُشْتُرِطَ عَلَيْهِ فَوُلْدُهُ مَمَالِيكُ وَ إِنْ لَمْ يَكُنِ اُشْتُرِطَ عَلَيْهِ سَعَى وُلْدُهُ فِي مُكَاتَبَةِ أَبِيهِمْ وَ عَتَقُوا إِذَا أَدَّوْا".

Hadith.3487 - Jamil ibn Darraj narrated from Mihzam, who said: I asked Abu Abdullah (as), about a mukatab (a slave under a contract of emancipation) who dies and leaves behind children. Imam (as) said: "If it was stipulated in the contract that failure to complete the payments would result in returning to slavery, then his children are slaves. However, if no such condition was stipulated, then his children must work to pay off their father's contract, and they will be freed once they complete the payments."

3488 - وَ رَوَى مُحَمَّدُ بْنُ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِنِ اِشْتَرَطَ اَلْمَمْلُوكُ اَلْمُكَاتَبُ عَلَى مَوْلاَهُ أَنَّهُ لاَ وَلاَءَ لِأَحَدٍ عَلَيْهِ أَوِ اِشْتَرَطَ اَلسَّيِّدُ وَلاَءَ اَلْمُكَاتَبِ فَأَقَرَّ اَلْمُكَاتَبُ اَلَّذِي كُوتِبَ فَلَهُ وَلاَؤُهُ " قَالَ "وَ قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي مُكَاتَبٍ اُشْتُرِطَ عَلَيْهِ وَلاَؤُهُ إِذَا أُعْتِقَ فَنَكَحَ وَلِيدَةً لِرَجُلٍ آخَرَ فَوَلَدَتْ لَهُ وَلَداً فَحُرِّرَ وَلَدُهُ ثُمَّ تُوُفِّيَ اَلْمُكَاتَبُ فَوَرِثَهُ وَلَدُهُ فَاخْتَلَفُوا فِي وَلَدِهِ مَنْ يَرِثُهُ فَأَلْحَقَ وَلَدَهُ بِمَوَالِي أَبِيهِ".

Hadith.3488 - Muhammad ibn Qays narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said: "If a mukatab (a slave under a contract of emancipation) stipulates with his master that there will be no wala' (loyalty) upon him, or if the master stipulates that the wala' of the mukatab will belong to him and the mukatab agrees, then the wala' belongs to the master." Imam (as) said: "Commander of the Faithful, peace be upon him, ruled regarding a mukatab who had a condition in his contract that his wala' would belong to his master upon his emancipation. The mukatab married a bondwoman belonging to another man, and she bore him a child. The child was then freed. Later, the mukatab died, and his child inherited from him. There was a dispute regarding who would inherit from the child. Commander of the Faithful, peace be upon him, ruled that the child should be affiliated with the master of his father."

3489 - وَ قَضَى عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فِي مُكَاتَبَةٍ تُوُفِّيَتْ وَ قَدْ قَضَتْ عَامَّةَ الَّذِي عَلَيْهَا فَوَلَدَتْ وَلَداً فِي مُكَاتَبَتِهَا فَقَضَى فِي وَلَدِهَا أَنَّهُ يَعْتِقُ مِنْهُ مِثْلُ الَّذِي عَتَقَ مِنْهَا وَ يَرِقُّ مِنْهُ مِثْلُ الَّذِي رَقَّ مِنْهَا.

Hadith.3489 - Imam Ali ibn Abi Talib (as) ruled regarding a mukatabah (a female slave under a contract of emancipation) who passed away after having paid most of what was required of her and had given birth to a child during her contract. Imam Ali ibn Abi Talib (as) ruled that the child would be freed in proportion to the part of the mother that had been freed and would remain in bondage in proportion to the part of the mother that remained in bondage.

3490 - وَ رَوَى عُمَرُ صَاحِبُ اَلْكَرَابِيسِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "فِي رَجُلٍ كَاتَبَ مَمْلُوكَهُ وَ اِشْتَرَطَ عَلَيْهِ أَنَّ مِيرَاثَهُ لَهُ فَرُفِعَ ذَلِكَ إِلَى عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ فَأَبْطَلَ شَرْطَهُ وَ قَالَ "شَرْطُ اَللَّهِ قَبْلَ شَرْطِكَ" ".

Hadith.3490 - Umar, the companion of al-Karabis, narrated from Abu Abdullah (as), regarding a man who entered into a mukataba (a contract of emancipation) with his slave and stipulated that the slave's inheritance would belong to him (the master). This case was presented to Imam Ali ibn Abi Talib (as) , who invalidated the condition and said: "The condition of Allah (swt) precedes your condition."

3491 - وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: ۝ فَكٰاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْراً ۝ قَالَ "اَلْخَيْرُ أَنْ يَشْهَدَ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ وَ يَكُونَ بِيَدِهِ عَمَلٌ يَكْتَسِبُ بِهِ أَوْ يَكُونَ لَهُ حِرْفَةٌ".

Hadith.3491 - Al-Ala' narrated from Muhammad ibn Muslim, from Abu Abdullah (as), regarding the saying of Allah (swt), the Mighty and Majestic: "Then write [a contract of emancipation] for them if you know any good in them" (Surah An-Nur 24:33). Imam (as) said: "The 'good' refers to bearing witness that there is no god but Allah (swt) and that Muhammad is the Messenger of Allah (swt), and that the slave possesses a skill by which he can earn a livelihood or has a trade."

3492 - وَ رُوِيَ عَنِ اَلْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَسْتَسْعِي اَلْمُكَاتَبَ لِأَنَّهُمْ لَمْ يَكُونُوا يَشْتَرِطُونَ إِنْ عَجَزَ فَهُوَ رِقٌّ " وَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "لَهُمْ شُرُوطُهُمْ " وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "يُنْتَظَرُ بِالْمُكَاتَبِ ثَلاَثَةَ أَنْجُمٍ فَإِنْ هُوَ عَجَزَ رُدَّ رَقِيقاً".

Hadith.3492 - It is narrated from Al-Qasim ibn Sulayman, from Abu Abdullah (as): Imam Ali ibn Abi Talib (as) used to allow a mukatab (a slave under a contract of emancipation) to continue working to pay off his contract, because at that time they did not stipulate that if he failed, he would return to slavery. Abu Abdullah (as), said: "They are bound by their conditions." Imam (as) also said: "A mukatab is given a period of three installments. If he fails to make the payments, he is returned to slavery."

3493 - قَالَ : وَ سَأَلْتُهُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: ۝ وَ آتُوهُمْ مِنْ مٰالِ اَللّٰهِ اَلَّذِي آتٰاكُمْ ۝ قَالَ "سَمِعْتُ أَبِي عَلَيْهِ اَلسَّلاَمُ يَقُولُ "لاَ يُكَاتِبْهُ عَلَى اَلَّذِي أَرَادَ أَنْ يُكَاتِبَهُ ثُمَّ يَزِيدُ عَلَيْهِ ثُمَّ يَضَعُ عَنْهُ وَ لَكِنَّهُ يَضَعُ عَنْهُ مِمَّا نَوَى أَنْ يُكَاتِبَهُ عَلَيْهِ" ".

Hadith.3493 - He said: I asked him about the saying of Allah (swt), the Mighty and Majestic: "And give them from the wealth of Allah (swt) which He has given you" (Surah An-Nur 24:33). Imam (as) said: I heard my father, peace be upon him, say: "He should not set the amount for the mukataba (contract of emancipation) and then increase it, only to reduce it later. Rather, he should reduce the amount from what he initially intended to stipulate in the contract."

3216 - رَوَى أَحْمَدُ بْنُ عَائِذٍ عَنْ أَبِي خَدِيجَةَ سَالِمِ بْنِ مُكْرَمٍ اَلْجَمَّالِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "إِيَّاكُمْ أَنْ يُحَاكِمَ بَعْضُكُمْ بَعْضاً إِلَى أَهْلِ اَلْجَوْرِ وَ لَكِنِ اُنْظُرُوا إِلَى رَجُلٍ مِنْكُمْ، يَعْلَمُ شَيْئاً مِنْ قَضَايَانَا فَاجْعَلُوهُ بَيْنَكُمْ فَإِنِّي قَدْ جَعَلْتُهُ قَاضِياً فَتَحَاكَمُوا إِلَيْهِ ".

Hadith.3216 - Ahmad ibn A'idh narrated from Abu Khadijah Salim ibn Mukram al-Jammal, who said: Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Beware that none of you should take another to judgment before the people of tyranny. Instead, look for a man among you who knows something of our judgments, and appoint him as a judge between you, for indeed I have appointed him as a judge. So refer to him for judgment."

3217 - وَ رَوَى مُعَلَّى بْنُ خُنَيْسٍ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ ۝ إِنَّ اَللّٰهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا اَلْأَمٰانٰاتِ إِلىٰ أَهْلِهٰا وَ إِذٰا حَكَمْتُمْ بَيْنَ اَلنّٰاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ ۝ قَالَ "عَلَى اَلْإِمَامِ أَنْ يَدْفَعَ مَا عِنْدَهُ إِلَى اَلْإِمَامِ اَلَّذِي بَعْدَهُ وَ أُمِرَتِ اَلْأَئِمَّةُ أَنْ يَحْكُمُوا بِالْعَدْلِ وَ أُمِرَ اَلنَّاسُ أَنْ يَتَّبِعُوهُمْ".

Hadith.3217 - Mualla ibn Khunays narrated from Imam Jafar ibn Muhammad Al-Sadiq (as). He said: I asked Imam (as) about the saying of Allah (swt), the Mighty and Majestic: "Indeed, Allah (swt) commands you to render trusts to their owners and when you judge between people, to judge with justice." (Surah An-Nisa 4:58) Imam (as) replied: "It is incumbent upon the Imam (as) to hand over what is with him to the next Imam (as) who comes after him. The Imams (as) have been commanded to judge with justice, and the people have been commanded to follow them."

3218 - وَ رَوَى عَطَاءُ بْنُ اَلسَّائِبِ عَنْ عَلِيِّ بْنِ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ : "إِذَا كُنْتُمْ فِي أَئِمَّةِ جَوْرٍ فَاقْضُوا فِي أَحْكَامِهِمْ وَ لاَ تَشْهَرُوا أَنْفُسَكُمْ فَتُقْتَلُوا وَ إِنْ تَعَامَلْتُمْ بِأَحْكَامِنَا كَانَ خَيْراً لَكُمْ ".

Hadith.3218 - Ata' ibn al-Sa'ib narrated from Imam Ali ibn Al-Hussain (as) who said: "When you are under oppressive rulers, then judge according to their rulings and do not expose yourselves, lest you be killed. However, if you conduct your dealings according to our rulings, it will be better for you."

3219 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "أَيُّمَا مُؤْمِنٍ قَدَّمَ مُؤْمِناً فِي خُصُومَةٍ إِلَى قَاضٍ أَوْ سُلْطَانٍ جَائِرٍ فَقَضَى عَلَيْهِ بِغَيْرِ حُكْمِ اَللَّهِ عَزَّ وَ جَلَّ فَقَدْ شَرِكَهُ فِي اَلْإِثْمِ ".

Hadith.3219 - Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan, from Abu Abdillah (as), who said: "Any believer who refers another believer to a judge or a tyrannical ruler, and he rules against him contrary to the judgment of Allah (swt), the Mighty and Majestic, has indeed shared in the sin."

3220 - وَ رَوَى حَرِيزٌ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : "أَيُّمَا رَجُلٍ كَانَ بَيْنَهُ وَ بَيْنَ أَخٍ لَهُ، مُمَارَاةٌ فِي حَقٍّ فَدَعَاهُ إِلَى رَجُلٍ مِنْ إِخْوَانِكُمْ لِيَحْكُمَ بَيْنَهُ وَ بَيْنَهُ فَأَبَى إِلاَّ أَنْ يُرَافِعَهُ إِلَى هَؤُلاَءِ كَانَ بِمَنْزِلَةِ اَلَّذِينَ قَالَ اَللَّهُ عَزَّ وَ جَلَّ: ۝ أَ لَمْ تَرَ إِلَى اَلَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمٰا أُنْزِلَ إِلَيْكَ وَ مٰا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحٰاكَمُوا إِلَى اَلطّٰاغُوتِ وَ قَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ ۝ " اَلْآيَةَ.

Hadith.3220 - Hariz narrated from Abu Basir, from Abu Abdillah (as) that he said: "Any man who has a dispute with his brother over a right, and he calls him to a man from among your brothers to judge between them, but he refuses and insists on taking him to these (unjust judges), is like those about whom Allah (swt), the Mighty and Majestic, said: 'Have you not seen those who claim to have believed in what was revealed to you and what was revealed before you? They wish to refer their judgment to Taghut, while they were commanded to reject it'" (Surah An-Nisa 4:60).

3221 - قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "اَلْقُضَاةُ أَرْبَعَةٌ ثَلاَثَةٌ فِي اَلنَّارِ وَ وَاحِدٌ فِي اَلْجَنَّةِ رَجُلٌ قَضَى بِجَوْرٍ وَ هُوَ يَعْلَمُ فَهُوَ فِي اَلنَّارِ وَ رَجُلٌ قَضَى بِجَوْرٍ وَ هُوَ لاَ يَعْلَمُ فَهُوَ فِي اَلنَّارِ وَ رَجُلٌ قَضَى بِحَقٍّ وَ هُوَ لاَ يَعْلَمُ فَهُوَ فِي اَلنَّارِ وَ رَجُلٌ قَضَى بِالْحَقِّ وَ هُوَ يَعْلَمُ فَهُوَ فِي اَلْجَنَّةِ " وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "اَلْحُكْمُ حُكْمَانِ حُكْمُ اَللَّهِ عَزَّ وَ جَلَّ وَ حُكْمُ أَهْلِ اَلْجَاهِلِيَّةِ فَمَنْ أَخْطَأَ حُكْمَ اَللَّهِ عَزَّ وَ جَلَّ حَكَمَ بِحُكْمِ أَهْلِ اَلْجَاهِلِيَّةِ وَ مَنْ حَكَمَ بِدِرْهَمَيْنِ بِغَيْرِ مَا أَنْزَلَ اَللَّهُ عَزَّ وَ جَلَّ فَقَدْ كَفَرَ بِاللَّهِ تَعَالَى ".

Hadith.3221 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "The judges are four: three are in the Fire, and one is in Paradise. A man who judges unjustly while he knows is in the Fire. A man who judges unjustly while he does not know is in the Fire. A man who judges justly while he does not know is in the Fire. And a man who judges justly while he knows is in Paradise." Al-Sadiq (as) also said: "Judgment is of two kinds: the judgment of Allah (swt), the Mighty and Majestic, and the judgment of the people of ignorance. Whoever deviates from the judgment of Allah (swt), the Mighty and Majestic, has judged by the judgment of the people of ignorance. And whoever judges for two dirhams contrary to what Allah (swt), the Mighty and Majestic, has revealed has indeed disbelieved in Allah (swt), the Exalted."

3222 - رَوَى سُلَيْمَانُ بْنُ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "اِتَّقُوا اَلْحُكُومَةَ فَإِنَّ اَلْحُكُومَةَ إِنَّمَا هِيَ لِلْإِمَامِ اَلْعَالِمِ بِالْقَضَاءِ اَلْعَادِلِ فِي اَلْمُسْلِمِينَ كَنَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ".

Hadith.3222 - Sulayman ibn Khalid narrated from Abu Abdillah (as) who said: "Beware of judging, for judgment is only for an Imam who is knowledgeable in judicial matters and just among the Muslims, like a prophet or the executor of a prophet."

3223 - وَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ لِشُرَيْحٍ : "يَا شُرَيْحُ قَدْ جَلَسْتَ مَجْلِساً مَا جَلَسَهُ إِلاَّ نَبِيٌّ أَوْ وَصِيٌّ نَبِيٍّ أَوْ شَقِيٌّ ".

Hadith.3223 - Commander of the Faithful Imam Ali ibn Abi Talib (as) said to Shurayh: "O Shurayh, you have sat in a position that none has sat in except a prophet, the executor of a prophet, or a wretched person."

3224 - رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ قَالَ : مَرَّ بِي أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا جَالِسٌ عِنْدَ اَلْقَاضِي بِالْمَدِينَةِ فَدَخَلْتُ عَلَيْهِ مِنَ اَلْغَدِ فَقَالَ لِي "مَا مَجْلِسٌ رَأَيْتُكَ فِيهِ أَمْسِ" قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ هَذَا اَلْقَاضِيَ بِيَ مُكْرِمٌ فَرُبَّمَا جَلَسْتُ إِلَيْهِ فَقَالَ لِي "وَ مَا يُؤْمِنُكَ أَنْ تَنْزِلَ اَللَّعْنَةُ فَتَعُمَّكَ مَعَهُ ".

Hadith.3224 - Muhammad ibn Muslim narrated: Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) passed by me while I was sitting with the judge in Madinah. The next day, I went to him, and Imam (as) said to me: "What was the gathering I saw you in yesterday?" I said to Him (as): "May I be your ransom! This judge honors me, so I sometimes sit with him." Imam (as) said to me: "And what ensures you that the curse will not descend and encompass you along with him?"

3225 - وَ رُوِيَ فِي خَبَرٍ آخَرَ : "إِنَّ شَرَّ اَلْبِقَاعِ دُورُ اَلْأُمَرَاءِ اَلَّذِينَ لاَ يَقْضُونَ بِالْحَقِّ".

Hadith.3225 - And it has been narrated in another report: "Indeed, the worst of places are the courts of rulers who do not judge with justice."

3226 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "إِنَّ اَلنَّوَاوِيسَ شَكَتْ إِلَى اَللَّهِ عَزَّ وَ جَلَّ شِدَّةَ حَرِّهَا فَقَالَ لَهَا عَزَّ وَ جَلَّ "أُسْكُتِي فَإِنَّ مَوَاضِعَ اَلْقُضَاةِ أَشَدُّ حَرّاً مِنْكِ" ".

Hadith.3226 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Indeed, the graves complained to Allah (swt), the Mighty and Majestic, about their intense heat. So Allah (swt), the Mighty and Majestic, said to them: 'Be silent, for the places of judges are hotter than you.'"

3227 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ : سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَاضٍ بَيْنَ قَرْيَتَيْنِ يَأْخُذُ مِنَ اَلسُّلْطَانِ عَلَى اَلْقَضَاءِ اَلرِّزْقَ فَقَالَ "ذَاكَ سُحْتٌ".

Hadith.3227 - Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan who said: Abu Abdillah (as) was asked about a judge between two villages who takes a salary from the ruler for judging. Imam (as) said: "That is unlawful (suht)."

3228 - رَوَى اَلسَّكُونِيُّ بِإِسْنَادِهِ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "يَدُ اَللَّهِ فَوْقَ رَأْسِ اَلْحَاكِمِ تُرَفْرِفُ بِالرَّحْمَةِ، فَإِذَا حَافَ فِي اَلْحُكْمِ وَكَلَهُ اَللَّهُ عَزَّ وَ جَلَّ إِلَى نَفْسِهِ".

Hadith.3228 - Al-Sakuni narrated with his chain of transmission that Commander of the Faithful Imam Ali ibn Abi Talib (as) said: "The hand of Allah (swt) hovers with mercy above the head of the judge. But if he deviates in judgment, Allah (swt), the Mighty and Majestic, leaves him to himself."

3229 - رُوِيَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "مَنْ حَكَمَ فِي دِرْهَمَيْنِ فَأَخْطَأَ كَفَرَ ".

Hadith.3229 - It is narrated from Abu Basir that Abu Jafar Imam Muhammad Al-Baqir (as) said: "Whoever judges in a matter of two dirhams and errs has disbelieved."

3230 - وَ رَوَى مُعَاوِيَةُ بْنُ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : "أَيُّ قَاضٍ قَضَى بَيْنَ اِثْنَيْنِ فَأَخْطَأَ سَقَطَ أَبْعَدَ مِنَ اَلسَّمَاءِ".

Hadith.3230 - Muawiyah ibn Wahb narrated from Abu Abdillah (as) that he said: "Any judge who judges between two people and errs falls farther than the distance between the heavens."

3232 - رُوِيَ عَنْ دَاوُدَ بْنِ اَلْحُصَيْنِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلَيْنِ اِتَّفَقَا عَلَى عَدْلَيْنِ جَعَلاَهُمَا بَيْنَهُمَا فِي حُكْمٍ وَقَعَ بَيْنَهُمَا فِيهِ خِلاَفٌ فَرَضِيَا بِالْعَدْلَيْنِ فَاخْتَلَفَ اَلْعَدْلاَنِ بَيْنَهُمَا عَلَى قَوْلِ أَيِّهِمَا يَمْضِي اَلْحُكْمُ قَالَ "يُنْظَرُ إِلَى أَفْقَهِهِمَا وَ أَعْلَمِهِمَا بِأَحَادِيثِنَا وَ أَوْرَعِهِمَا فَيَنْفُذُ حُكْمُهُ وَ لاَ يُلْتَفَتُ إِلَى اَلْآخَرِ".

Hadith.3232 - It is narrated from Dawud ibn al-Husayn, from Abu Abdillah (as), regarding two men who appointed two just individuals between them to judge a dispute, and they both agreed to the judgment of these two just individuals. However, the two just individuals disagreed in their judgment. Imam (as) said: "The one who is more knowledgeable in jurisprudence, more learned in our narrations, and more pious should be considered, and his judgment should be implemented. The opinion of the other should be disregarded."

3233 - وَ رَوَى دَاوُدُ بْنُ اَلْحُصَيْنِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ فِي رَجُلَيْنِ اِخْتَارَ كُلُّ وَاحِدٍ مِنْهُمَا رَجُلاً فَرَضِيَا أَنْ يَكُونَا اَلنَّاظِرَيْنِ فِي حَقِّهِمَا فَاخْتَلَفَا فِيمَا حَكَمَا وَ كِلاَهُمَا اِخْتَلَفَ فِي حَدِيثِنَا قَالَ "اَلْحُكْمُ مَا حَكَمَ بِهِ أَعْدَلُهُمَا وَ أَفْقَهُهُمَا وَ أَصْدَقُهُمَا فِي اَلْحَدِيثِ وَ أَوْرَعُهُمَا وَ لاَ يُلْتَفَتُ إِلَى مَا يَحْكُمُ بِهِ اَلْآخَرُ، " قَالَ قُلْتُ فَإِنَّهُمَا عَدْلاَنِ مَرْضِيَّانِ عِنْدَ أَصْحَابِنَا لَيْسَ يَتَفَاضَلُ وَاحِدٌ مِنْهُمَا عَلَى صَاحِبِهِ قَالَ فَقَالَ "يُنْظَرُ إِلَى مَا كَانَ مِنْ رِوَايَتِهِمَا عَنَّا فِي ذَلِكَ اَلَّذِي حَكَمَا بِهِ اَلْمُجْمِعَ عَلَيْهِ أَصْحَابُكَ فَيُؤْخَذُ بِهِ مِنْ حُكْمِنَا وَ يُتْرَكُ اَلشَّاذُّ اَلَّذِي لَيْسَ بِمَشْهُورٍ عِنْدَ أَصْحَابِكَ فَإِنَّ اَلْمُجْمَعَ عَلَيْهِ حُكْمُنَا لاَ رَيْبَ فِيهِ وَ إِنَّمَا اَلْأُمُورُ ثَلاَثَةٌ أَمْرٌ بَيِّنٌ رُشْدُهُ فَمُتَّبَعٌ وَ أَمْرٌ بَيِّنٌ غَيُّهُ فَمُجْتَنَبٌ وَ أَمْرٌ مُشْكِلٌ يُرَدُّ حُكْمُهُ إِلَى اَللَّهِ عَزَّ وَ جَلَّ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "حَلاَلٌ بَيِّنٌ وَ حَرَامٌ بَيِّنٌ وَ شُبُهَاتٌ بَيْنَ ذَلِكَ فَمَنْ تَرَكَ اَلشُّبُهَاتِ نَجَا مِنَ اَلْمُحَرَّمَاتِ وَ مَنْ أَخَذَ بِالشُّبُهَاتِ اِرْتَكَبَ اَلْمُحَرَّمَاتِ وَ هَلَكَ مِنْ حَيْثُ لاَ يَعْلَمُ، " " قُلْتُ فَإِنْ كَانَ اَلْخَبَرَانِ عَنْكُمْ مَشْهُورَيْنِ قَدْ رَوَاهُمَا اَلثِّقَاتُ عَنْكُمْ قَالَ "يُنْظَرُ فَمَا وَافَقَ حُكْمُهُ حُكْمَ اَلْكِتَابِ وَ اَلسُّنَّةِ وَ خَالَفَ اَلْعَامَّةَ أُخِذَ بِهِ" قُلْتُ جُعِلْتُ فِدَاكَ وَجَدْنَا أَحَدَ اَلْخَبَرَيْنِ مُوَافِقاً لِلْعَامَّةِ وَ اَلْآخَرَ مُخَالِفاً لَهَا بِأَيِّ اَلْخَبَرَيْنِ يُؤْخَذُ قَالَ "بِمَا يُخَالِفُ اَلْعَامَّةَ فَإِنَّ فِيهِ اَلرَّشَادَ" قُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ وَافَقَهُمَا اَلْخَبَرَانِ جَمِيعاً، قَالَ "يُنْظَرُ إِلَى مَا هُمْ إِلَيْهِ أَمْيَلُ حُكَّامُهُمْ وَ قُضَاتُهُمْ فَيُتْرَكُ وَ يُؤْخَذُ بِالْآخَرِ" قُلْتُ فَإِنْ وَافَقَ حُكَّامَهُمْ وَ قُضَاتَهُمُ اَلْخَبَرَانِ جَمِيعاً قَالَ "إِذَا كَانَ كَذَلِكَ فَأَرْجِهِ حَتَّى تَلْقَى إِمَامَكَ فَإِنَّ اَلْوُقُوفَ عِنْدَ اَلشُّبُهَاتِ خَيْرٌ مِنَ اَلاِقْتِحَامِ فِي اَلْهَلَكَاتِ".

Hadith.3233 - Dawud ibn al-Husayn narrated from Umar ibn Hanzala, from Abu Abdullah (as), who said: I asked about two men who each selected a person and agreed that they would act as arbiters regarding their rights. However, they disagreed in their judgments, and both differed in their understanding of our traditions. Imam (as) said: "The ruling should be based on the judgment of the one who is more just, more knowledgeable in jurisprudence, more truthful in narrating hadith, and more pious. The ruling of the other should not be considered." I said: What if both of them are equally just and approved by our companions, and neither is superior to the other? Imam (as) replied: "In such a case, their narrations from us regarding the matter they have judged should be examined. What is unanimously agreed upon by your companions should be taken from our rulings, and what is singular and not well-known among your companions should be disregarded. Indeed, what is unanimously agreed upon is our ruling, and there is no doubt in it. Matters are of three kinds: a matter whose correctness is clear and should be followed, a matter whose error is clear and should be avoided, and a matter that is ambiguous, whose judgment should be referred to Allah (swt), the Almighty and Glorious." The Messenger of Allah (swt), peace and blessings be upon him and his family, said: "That which is lawful is clear, and that which is unlawful is clear, and between them are doubtful matters. Whoever avoids the doubtful matters has saved himself from falling into the unlawful, and whoever indulges in the doubtful matters has committed the unlawful and will perish without realizing it." I said: What if both narrations from you are well-known and have been transmitted by trustworthy individuals? Imam (as) said: "Consider the one whose ruling aligns with the Book of Allah (swt) and the Sunnah and contradicts the general public, and adhere to it." I said: May I be your ransom! If we find that one of the narrations agrees with the general public while the other contradicts it, which one should we follow? Imam (as) said: "Follow the one that contradicts the general public, for therein lies guidance." I said: May I be your ransom! What if both narrations agree with the general public? Imam (as) said: "Look at what their rulers and judges are inclined towards; leave that and take the other." I said: What if their rulers and judges agree with both narrations? Imam (as) said: "If that is the case, then delay acting upon it until you meet your Imam, for holding back in doubtful matters is better than plunging into destruction."

3234 - قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "مَنِ اُبْتُلِيَ بِالْقَضَاءِ فَلاَ يَقْضِيَنَّ وَ هُوَ غَضْبَانُ".

Hadith.3234 - The Messenger of Allah (swt) (peace be upon him and his family) said: "Whoever is tested with judging should not pass judgment while he is angry."

3235 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "إِذَا كَانَ اَلْحَاكِمُ يَقُولُ لِمَنْ عَنْ يَمِينِهِ وَ لِمَنْ عَنْ يَسَارِهِ مَا تَقُولُ مَا تَرَى فَعَلَى ذَلِكَ "لَعْنَةُ اَللّٰهِ وَ اَلْمَلاٰئِكَةِ وَ اَلنّٰاسِ أَجْمَعِينَ" أَلاَّ يَقُومُ مِنْ مَجْلِسِهِ وَ يُجْلِسُهُمَا مَكَانَهُ ".

Hadith.3235 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "If the judge turns to those on his right and left, asking, 'What do you say? What do you think?' then upon him is the curse of Allah (swt), the angels, and all people. He should rise from his seat and let them sit in his place."

3236 - وَ إِنَّ رَجُلاً نَزَلَ بِعَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ فَمَكَثَ عِنْدَهُ أَيَّاماً ثُمَّ تَقَدَّمَ إِلَيْهِ فِي حُكُومَةٍ لَمْ يَذْكُرْهَا لِعَلِيٍّ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَهُ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "أَ خَصْمٌ أَنْتَ" قَالَ نَعَمْ قَالَ "تَحَوَّلْ عَنَّا فَإِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ نَهَى أَنْ يُضَافَ اَلْخَصْمُ إِلاَّ وَ مَعَهُ خَصْمُهُ".

Hadith.3236 - A man stayed as a guest with Imam Ali ibn Abi Talib (as) for a few days. Then he presented a legal dispute to him, which he had not previously mentioned to Imam Ali (as). So Imam Ali ibn Abi Talib (as) said to him: "Are you a litigant?" He replied: "Yes." Imam Ali ibn Abi Talib (as) said: "Then leave us, for the Messenger of Allah (swt) (peace be upon him and his family) forbade hosting a litigant except when his opponent is also present."

3237 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "مَنْ أَنْصَفَ اَلنَّاسَ مِنْ نَفْسِهِ رُضِيَ بِهِ حَكَماً لِغَيْرِهِ ".

Hadith.3237 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Whoever treats people with fairness from himself is accepted as a judge for others."

3238 - وَ رُوِيَ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "إِذَا تَقَاضَى إِلَيْكَ رَجُلاَنِ فَلاَ تَقْضِ لِلْأَوَّلِ حَتَّى تَسْمَعَ مِنَ اَلْآخَرِ فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ تَبَيَّنَ لَكَ اَلْقَضَاءُ " قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "فَمَا زِلْتُ بَعْدَهَا قَاضِياً" وَ قَالَ لَهُ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ " اَللَّهُمَّ فَهِّمْهُ اَلْقَضَاءَ ".

Hadith.3238 - It is narrated from Imam Ali ibn Abi Talib (as) that Imam (as) said: The Messenger of Allah (swt) (peace be upon him and his family) said: "If two men bring a case before you, do not judge in favor of the first until you hear from the other, for if you do so, the judgment will become clear to you." Imam Ali ibn Abi Talib (as) said: "After that, I continued to serve as a judge." And the Prophet (peace be upon him and his family) said to him: "O Allah (swt), grant him understanding in judgment."

3239 - وَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ لِشُرَيْحٍ : "يَا شُرَيْحُ لاَ تُسَارَّ أَحَداً فِي مَجْلِسِكَ وَ إِذَا غَضِبْتَ فَقُمْ وَ لاَ تَقْضِيَنَّ وَ أَنْتَ غَضْبَانُ ".

Hadith.3239 - Commander of the Faithful Imam Ali ibn Abi Talib (as) said to Shurayh: "O Shurayh, do not speak privately with anyone in your court. And if you become angry, stand up and do not pass judgment while you are angry."

3240 - وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "قَضَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ يُقَدَّمَ صَاحِبُ اَلْيَمِينِ فِي اَلْمَجْلِسِ بِالْكَلاَمِ".

Hadith.3240 - Muhammad ibn Muslim narrated from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "The Messenger of Allah (swt) (peace be upon him and his family) ruled that the one on the right should speak first in a gathering."

3241 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِذَا تَقَدَّمْتَ مَعَ خَصْمٍ إِلَى وَالٍ أَوْ إِلَى قَاضٍ فَكُنْ عَنْ يَمِينِهِ".

Hadith.3241 - Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan, from Abu Abdillah (as) who said:"If you appear with an opponent before a governor or a judge, stand to his right."

3242 - وَ قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "مَنِ اُبْتُلِيَ بِالْقَضَاءِ فَلْيُسَاوِ بَيْنَهُمْ فِي اَلْإِشَارَةِ وَ اَلنَّظَرِ فِي اَلْمَجْلِسِ ".

Hadith.3242 - The Prophet (peace be upon him and his family) said: "Whoever is tested with judging should treat them equally in gestures and glances within the gathering."

3243 - وَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ لِشُرَيْحٍ : "يَا شُرَيْحُ اُنْظُرْ إِلَى أَهْلِ اَلْمَعْكِ وَ اَلْمَطْلِ وَ اَلاِضْطِهَادِ وَ مَنْ يَدْفَعُ حُقُوقَ اَلنَّاسِ مِنْ أَهْلِ اَلْمَقْدُرَةِ وَ اَلْيَسَارِ وَ مَنْ يُدْلِي بِأَمْوَالِ اَلْمُسْلِمِينَ إِلَى اَلْحُكَّامِ فَخُذْ لِلنَّاسِ بِحُقُوقِهِمْ مِنْهُمْ وَ بِعِ اَلْعَقَارَ وَ اَلدِّيَارَ فَإِنِّي سَمِعْتُ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ "مَطْلُ اَلْمُسْلِمِ اَلْمُوسِرِ ظُلْمٌ لِلْمُسْلِمِ " وَ مَنْ لَمْ يَكُنْ لَهُ مَالٌ وَ لاَ عَقَارٌ وَ لاَ دَارٌ فَلاَ سَبِيلَ عَلَيْهِ وَ اِعْلَمْ أَنَّهُ لاَ يَحْمِلُ اَلنَّاسَ عَلَى اَلْحَقِّ إِلاَّ مَنْ وَزَعَهُمْ عَنِ اَلْبَاطِلِ ثُمَّ وَاسِ بَيْنَ اَلْمُسْلِمِينَ بِوَجْهِكَ وَ مَنْطِقِكَ وَ مَجْلِسِكَ حَتَّى لاَ يَطْمَعَ قَرِيبُكَ فِي حَيْفِكَ وَ لاَ يَيْأَسَ عَدُوُّكَ مِنْ عَدْلِكَ وَ رُدَّ اَلْيَمِينَ عَلَى اَلْمُدَّعِي مَعَ بَيِّنَةٍ فَإِنَّ ذَلِكَ أَجْلَى لِلْعَمَى وَ أَثْبَتُ فِي اَلْقَضَاءِ وَ اِعْلَمْ أَنَّ اَلْمُسْلِمِينَ عُدُولٌ بَعْضُهُمْ عَلَى بَعْضٍ إِلاَّ مَجْلُوداً فِي حَدٍّ لَمْ يَتُبْ مِنْهُ أَوْ مَعْرُوفاً بِشَهَادَةِ اَلزُّورِ أَوْ ظَنِيناً وَ إِيَّاكَ وَ اَلضَّجَرَ وَ اَلتَّأَذِّيَ فِي مَجْلِسِ اَلْقَضَاءِ اَلَّذِي أَوْجَبَ اَللَّهُ تَعَالَى فِيهِ اَلْأَجْرَ وَ أَحْسَنَ فِيهِ اَلذُّخْرَ لِمَنْ قَضَى بِالْحَقِّ وَ اِجْعَلْ لِمَنِ اِدَّعَى شُهُوداً غُيَّباً أَمَداً بَيْنَهُمْ فَإِنْ أَحْضَرَهُمْ أَخَذْتَ لَهُ بِحَقِّهِ وَ إِنْ لَمْ يُحْضِرْهُمْ أَوْجَبْتَ عَلَيْهِ اَلْقَضِيَّةَ وَ إِيَّاكَ أَنْ تُنَفِّذَ حُكْماً فِي قِصَاصٍ أَوْ حَدٍّ مِنْ حُدُودِ اَلنَّاسِ أَوْ حَقٍّ مِنْ حُقُوقِ اَللَّهِ عَزَّ وَ جَلَّ حَتَّى تَعْرِضَ ذَلِكَ عَلَيَّ وَ إِيَّاكَ أَنْ تَجْلِسَ فِي مَجْلِسِ اَلْقَضَاءِ حَتَّى تَطْعَمَ شَيْئاً إِنْ شَاءَ اَللَّهُ تَعَالَى".

Hadith.3243 - Al-Hasan ibn Mahbub narrated from Amr ibn Abi al-Miqdam, from his father, from Salamah ibn Kuhayl, from Commander of the Faithful Imam Ali ibn Abi Talib (as), who said to Shurayh: "O Shurayh, observe those who procrastinate, delay payments, oppress others, and deny people their rights despite having wealth and resources. Take the rights of the people from them and sell their properties and houses if necessary. I heard the Messenger of Allah (swt) (peace be upon him and his family) say: 'Delaying payment by a wealthy Muslim is injustice to another Muslim.' As for the one who has no wealth, property, or house, there is no recourse against him. Know that no one can enforce the truth upon people except one who restrains them from falsehood. Treat the Muslims equally in your appearance, speech, and seating so that your relatives do not hope for favoritism, nor do your enemies despair of your justice. Return the oath to the claimant along with evidence, for this is clearer for truth and firmer in judgment. Know that Muslims are trustworthy over one another, except for one who has been punished for a crime and has not repented, one who is known for false testimony, or one who is under suspicion. Beware of irritation and annoyance in the court, which Allah (swt) has made a place of reward and the best form of provision for those who judge with justice. Grant the claimant time to bring witnesses if they are absent. If he produces them, give him his right, and if not, decide the case against him. Beware of executing a judgment involving retaliation, legal punishments, or any right of Allah (swt), the Mighty and Majestic, without presenting it to me first. And do not sit in the court until you have eaten something, if Allah (swt) wills."

3244 - فِي رِوَايَةِ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلْبَيِّنَةِ إِذَا أُقِيمَتْ عَلَى اَلْحَقِّ أَ يَحِلُّ لِلْقَاضِي أَنْ يَقْضِيَ بِقَوْلِ اَلْبَيِّنَةِ فَقَالَ "خَمْسَةُ أَشْيَاءَ يَجِبُ عَلَى اَلنَّاسِ اَلْأَخْذُ فِيهَا بِظَاهِرِ اَلْحُكْمِ اَلْوِلاَيَاتُ وَ اَلْمَنَاكِحُ وَ اَلذَّبَائِحُ وَ اَلشَّهَادَاتُ وَ اَلْأَنْسَابُ فَإِذَا كَانَ ظَاهِرُ اَلرَّجُلِ ظَاهِراً مَأْمُوناً، جَازَتْ شَهَادَتُهُ وَ لاَ يُسْأَلُ عَنْ بَاطِنِهِ ".

Hadith.3244 - In the narration of Yunus ibn Abd al-Rahman, from some of his companions, from Abu Abdillah (as): I asked him about evidence when it is presented to establish a right-whether it is permissible for the judge to rule based on the testimony of the witnesses. Imam (as) said: "There are five matters in which people must act according to apparent judgment: leadership positions, marriages, slaughtered animals, testimonies, and lineage. So, if a man's outward appearance is trustworthy, his testimony is accepted, and his inner state is not investigated."

3245 - فِي رِوَايَةِ اَلنَّضْرِ بْنِ سُوَيْدٍ يَرْفَعُهُ : أَنَّ رَجُلاً حَلَفَ أَنْ يَزِنَ فِيلاً فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "يُدْخِلُ اَلْفِيلَ سَفِينَةً ثُمَّ يَنْظُرُ إِلَى مَوْضِعِ مَبْلَغِ اَلْمَاءِ مِنَ اَلسَّفِينَةِ فَيُعَلِّمُ عَلَيْهِ ثُمَّ يُخْرِجُ اَلْفِيلَ وَ يُلْقِي فِي اَلسَّفِينَةِ حَدِيداً أَوْ صُفْراً أَوْ مَا شَاءَ فَإِذَا بَلَغَ اَلْمَوْضِعَ اَلَّذِي عَلَّمَ عَلَيْهِ أَخْرَجَهُ وَ وَزَنَهُ".

Hadith.3245 - In the narration of al-Nadr ibn Suwayd, attributed to the Prophet (peace be upon him and his family): A man swore an oath that he would weigh an elephant. The Prophet (peace be upon him and his family) said: "He should place the elephant in a boat, then observe the water level reached by the boat and mark it. After that, he should remove the elephant and load the boat with iron, copper, or anything he wishes until it reaches the marked water level. Then, he should take out the loaded material and weigh it."

3246 - وَ فِي رِوَايَةِ عَمْرِو بْنِ شِمْرٍ عَنْ جَعْفَرِ بْنِ غَالِبٍ اَلْأَسَدِيِّ رَفَعَ اَلْحَدِيثَ قَالَ : بَيْنَمَا رَجُلاَنِ جَالِسَانِ فِي زَمَنِ عُمَرَ بْنِ اَلْخَطَّابِ إِذْ مَرَّ بِهِمَا رَجُلٌ مُقَيَّدٌ فَقَالَ أَحَدُ اَلرَّجُلَيْنِ إِنْ لَمْ يَكُنْ فِي قَيْدِهِ كَذَا وَ كَذَا فَامْرَأَتُهُ طَالِقٌ ثَلاَثاً فَقَالَ اَلْآخَرُ إِنْ كَانَ فِيهِ كَمَا قُلْتَ فَامْرَأَتُهُ طَالِقٌ ثَلاَثاً فَذَهَبَا إِلَى مَوْلَى اَلْعَبْدِ وَ هُوَ اَلْمُقَيِّدُ فَقَالاَ لَهُ إِنَّا حَلَفْنَا عَلَى كَذَا وَ كَذَا فَحُلَّ قَيْدَ غُلاَمِكَ حَتَّى نَزِنَهُ فَقَالَ مَوْلَى اَلْعَبْدِ اِمْرَأَتُهُ طَالِقٌ إِنْ حَلَلْتُ قَيْدَ غُلاَمِي فَارْتَفَعُوا إِلَى عُمَرَ فَقَصُّوا عَلَيْهِ اَلْقِصَّةَ فَقَالَ عُمَرُ مَوْلاَهُ أَحَقُّ بِهِ اِذْهَبُوا بِهِ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ لَعَلَّهُ يَكُونُ عِنْدَهُ فِي هَذَا شَيْءٌ فَأَتَوْا عَلِيّاً عَلَيْهِ اَلسَّلاَمُ فَقَصُّوا عَلَيْهِ اَلْقِصَّةَ فَقَالَ "مَا أَهْوَنَ هَذَا" فَدَعَا بِجَفْنَةٍ وَ أَمَرَ بِقَيْدِهِ فَشُدَّ فِيهِ خَيْطٌ وَ أَدْخَلَ رِجْلَيْهِ وَ اَلْقَيْدَ فِي اَلْجَفْنَةِ ثُمَّ صَبَّ عَلَيْهِ اَلْمَاءَ حَتَّى اِمْتَلَأَتْ ثُمَّ قَالَ عَلَيْهِ اَلسَّلاَمُ "اِرْفَعُوا اَلْقَيْدَ" فَرَفَعُوا اَلْقَيْدَ حَتَّى أُخْرِجَ مِنَ اَلْمَاءِ فَلَمَّا أُخْرِجَ نَقَصَ اَلْمَاءُ ثُمَّ دَعَا بِزُبَرِ اَلْحَدِيدِ فَأَرْسَلَهُ فِي اَلْمَاءِ حَتَّى تَرَاجَعَ اَلْمَاءُ إِلَى مَوْضِعِهِ وَ اَلْقَيْدُ فِي اَلْمَاءِ ثُمَّ قَالَ "زِنُوا هَذَا اَلزُّبَرَ فَهُوَ وَزْنُهُ".

Hadith.3246 - In the narration of Amr ibn Shimr, from Jafar ibn Ghalib al-Asadi, who reported: Two men were sitting during the time of Umar ibn al-Khattab when a man passed by them in chains. One of the men said: "If there is not such-and-such weight in his chains, then my wife is divorced three times." The other man said: "If there is such-and-such weight in his chains as you said, then my wife is divorced three times." They went to the owner of the chained slave and said: "We have sworn oaths regarding such-and-such, so release the chain of your slave so that we may weigh it." The owner of the slave said: "My wife will be divorced if I release the chain of my slave." So, they went to Umar and told him the story. Umar said: "The owner has more right over his slave. Go to Ali ibn Abi Talib - perhaps he has something regarding this matter." They went to Imam Ali ibn Abi Talib (as) and told him the story. Imam (as) said: "How simple this is!" Imam (as) called for a large basin and ordered the chain to be tied with a string and placed in the basin. Then Imam (as) put the man's feet and the chain into the basin and filled it with water until it was full. Then Imam (as) said: "Lift the chain." When they lifted the chain out of the water, the water level dropped. Imam (as) then called for pieces of iron and placed them into the water until the water level returned to its original position. Then Imam (as) said: "Weigh these pieces of iron-they are equal in weight to the chain."

3247 - وَ رَوَى أَحْمَدُ بْنُ عَائِذٍ عَنْ أَبِي سَلَمَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلَيْنِ مَمْلُوكَيْنِ مُفَوَّضٍ إِلَيْهِمَا يَشْتَرِيَانِ وَ يَبِيعَانِ بِأَمْوَالِ مَوَالِيهِمَا فَكَانَ بَيْنَهُمَا كَلاَمٌ فَاقْتَتَلاَ فَخَرَجَ هَذَا يَعْدُو إِلَى مَوْلَى هَذَا وَ هَذَا إِلَى مَوْلَى هَذَا وَ هُمَا فِي اَلْقُوَّةِ سَوَاءٌ فَاشْتَرَى هَذَا مِنْ مَوْلَى هَذَا اَلْعَبْدِ وَ ذَهَبَ هَذَا فَاشْتَرَى هَذَا مِنْ مَوْلاَهُ وَ جَاءَ هَذَا وَ أَخَذَ بِتَلْبِيبِ هَذَا وَ أَخَذَ هَذَا بِتَلْبِيبِ هَذَا وَ قَالَ كُلُّ وَاحِدٍ مِنْهُمَا لِصَاحِبِهِ أَنْتَ عَبْدِي قَدِ اِشْتَرَيْتُكَ قَالَ "يُحْكَمُ بَيْنَهُمَا مِنْ حَيْثُ اِفْتَرَقَا فَيُذْرَعُ اَلطَّرِيقُ فَأَيُّهُمَا كَانَ أَقْرَبَ فَالَّذِي أَخَذَ فِيهِ هُوَ اَلَّذِي سَبَقَ اَلَّذِي هُوَ أَبْعَدُ وَ إِنْ كَانَا سَوَاءً فَهُمَا رَدٌّ عَلَى مَوَالِيهِمَا".

Hadith.3247 - Ahmad ibn A'idh narrated from Abu Salamah, from Abu Abdillah (as), regarding two slave men who were authorized to buy and sell with the wealth of their masters. A dispute arose between them, and they fought. Each ran to the master of the other. They were equal in strength. One purchased the other from his master, and the other did the same, purchasing his opponent from his master. Then each of them grabbed the collar of the other, saying, "You are my slave; I have purchased you." Imam (as) said: "They should be judged based on the point where they separated. The path should be measured, and whichever one was closer to his master, he is considered to have reached first and thus has precedence over the one farther away. But if both distances are equal, they are returned to their respective masters."

3248 - وَ فِي رِوَايَةِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ اَلثَّقَفِيِّ قَالَ : اِسْتَوْدَعَ رَجُلاَنِ اِمْرَأَةً وَدِيعَةً وَ قَالاَ لَهَا لاَ تَدْفَعِي إِلَى وَاحِدٍ مِنَّا حَتَّى نَجْتَمِعَ عِنْدَكِ ثُمَّ اِنْطَلَقَا فَغَابَا فَجَاءَ أَحَدُهُمَا إِلَيْهَا وَ قَالَ أَعْطِينِي وَدِيعَتِي فَإِنَّ صَاحِبِي قَدْ مَاتَ فَأَبَتْ حَتَّى كَثُرَ اِخْتِلاَفُهُ إِلَيْهَا ثُمَّ أَعْطَتْهُ ثُمَّ جَاءَ اَلْآخَرُ فَقَالَ هَاتِي وَدِيعَتِي قَالَتْ أَخَذَهَا صَاحِبُكَ وَ ذَكَرَ أَنَّكَ قَدْ مِتَّ فَارْتَفَعَا إِلَى عُمَرَ فَقَالَ لَهَا عُمَرُ مَا أَرَاكِ إِلاَّ وَ قَدْ ضَمِنْتِ فَقَالَتِ اَلْمَرْأَةُ اِجْعَلْ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ بَيْنِي وَ بَيْنَهُ فَقَالَ لَهُ اِقْضِ بَيْنَهُمَا فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "هَذِهِ اَلْوَدِيعَةُ عِنْدَهَا وَ قَدْ أَمَرْتُمَاهَا أَلاَّ تَدْفَعَهَا إِلَى وَاحِدٍ مِنْكُمَا حَتَّى تَجْتَمِعَا عِنْدَهَا فَائْتِنِي بِصَاحِبِكَ وَ لَمْ يُضَمِّنْهَا" وَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "إِنَّمَا أَرَادَا أَنْ يَذْهَبَا بِمَالِ اَلْمَرْأَةِ".

Hadith.3248 - In the narration of Ibrahim ibn Muhammad al-Thaqafi: Two men entrusted a woman with a deposit and said to her, "Do not give it to either of us until we both come together to collect it." Then they left and were absent for a while. One of them came to her and said: "Give me my deposit, for my companion has died." She refused, but he repeatedly came to her until she finally gave it to him. Later, the other man came and said: "Give me my deposit." She replied: "Your companion took it and claimed that you had died." They brought their case before Umar, who said to her, "I see no way except that you are liable." The woman said: "Make Ali (as) judge between me and him." So Umar said to Imam (as): "Judge between them." Imam Ali ibn Abi Talib (as) said: "This deposit is still with her, and you both instructed her not to hand it over to either of you until you were both present. Bring your companion to me." Thus, Imam (as) did not hold her liable. Then Imam Ali ibn Abi Talib (as) said: "They only intended to deceive the woman and take her wealth."

3249 - وَ رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "كَانَ لِرَجُلٍ عَلَى عَهْدِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ جَارِيَتَانِ فَوَلَدَتَا جَمِيعاً فِي لَيْلَةٍ وَاحِدَةٍ إِحْدَاهُمَا اِبْناً وَ اَلْأُخْرَى بِنْتاً فَعَمَدَتْ صَاحِبَةُ اَلاِبْنَةِ فَوَضَعَتِ اِبْنَتَهَا فِي اَلْمَهْدِ اَلَّذِي كَانَ فِيهِ اَلاِبْنُ وَ أَخَذَتِ اِبْنَهَا فَقَالَتْ صَاحِبَةُ اَلاِبْنَةِ اَلاِبْنُ اِبْنِي وَ قَالَتْ صَاحِبَةُ اَلاِبْنِ اَلاِبْنُ اِبْنِي فَتَحَاكَمَا إِلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَأَمَرَ أَنْ يُوزَنَ لَبَنُهُمَا وَ قَالَ "أَيَّتُهُمَا كَانَتْ أَثْقَلَ لَبَناً فَالاِبْنُ لَهَا" ".

Hadith.3249 - Asim ibn Humayd narrated from Muhammad ibn Qays, from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: During the time of Imam Ali ibn Abi Talib (as), a man had two female slaves, and both gave birth on the same night-one to a son and the other to a daughter. The mother of the daughter took her child and placed her in the cradle that contained the son, and she took the son for herself. The mother of the daughter claimed, "The son is mine," and the mother of the son also said: "The son is mine." They brought their case before Commander of the Faithful Imam Ali ibn Abi Talib (as). Imam (as) ordered that their milk be weighed and said: "Whichever of the two has the heavier milk, the son belongs to her."

3250 - وَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "ضَرَبَ رَجُلٌ رَجُلاً فِي هَامَتِهِ عَلَى عَهْدِ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَادَّعَى اَلْمَضْرُوبُ أَنَّهُ لاَ يُبْصِرُ بِعَيْنَيْهِ شَيْئاً وَ أَنَّهُ لاَ يَشَمُّ رَائِحَةً، وَ أَنَّهُ قَدْ خَرِسَ فَلاَ يَنْطِقُ فَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ "إِنْ كَانَ صَادِقاً فَقَدْ وَجَبَتْ لَهُ ثَلاَثُ دِيَاتِ اَلنَّفْسِ" فَقِيلَ لَهُ وَ كَيْفَ يَسْتَبِينُ ذَلِكَ مِنْهُ يَا أَمِيرَ اَلْمُؤْمِنِينَ حَتَّى نَعْلَمَ أَنَّهُ صَادِقٌ فَقَالَ "أَمَّا مَا اِدَّعَاهُ فِي عَيْنَيْهِ وَ أَنَّهُ لاَ يُبْصِرُ بِهِمَا فَإِنَّهُ يَسْتَبِينُ ذَلِكَ بِأَنْ يُقَالَ لَهُ اِرْفَعْ عَيْنَيْكَ إِلَى عَيْنِ اَلشَّمْسِ فَإِنْ كَانَ صَحِيحاً لَمْ يَتَمَالَكْ إِلاَّ أَنْ يُغْمِضَ عَيْنَيْهِ وَ إِنْ كَانَ صَادِقاً لَمْ يُبْصِرْ بِهِمَا وَ بَقِيَتْ عَيْنَاهُ مَفْتُوحَتَيْنِ وَ أَمَّا مَا اِدَّعَاهُ فِي خَيَاشِيمِهِ وَ أَنَّهُ لاَ يَشَمُّ رَائِحَةً فَإِنَّهُ يَسْتَبِينُ ذَلِكَ بِحُرَاقٍ يُدْنَى مِنْ أَنْفِهِ فَإِنْ كَانَ صَحِيحاً وَصَلَتْ رَائِحَةُ اَلْحُرَاقِ إِلَى دِمَاغِهِ وَ دَمَعَتْ عَيْنَاهُ وَ نَحَّى بِرَأْسِهِ وَ أَمَّا مَا اِدَّعَاهُ فِي لِسَانِهِ مِنَ اَلْخَرَسِ وَ أَنَّهُ لاَ يَنْطِقُ فَإِنَّهُ يَسْتَبِينُ ذَلِكَ بِإِبْرَةٍ تُضْرَبُ عَلَى لِسَانِهِ فَإِنْ كَانَ يَنْطِقُ خَرَجَ اَلدَّمُ أَحْمَرَ وَ إِنْ كَانَ لاَ يَنْطِقُ خَرَجَ اَلدَّمُ أَسْوَدَ" ".

Hadith.3250 - Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) said: A man struck another man on the head during the time of Commander of the Faithful Imam Ali ibn Abi Talib (as). The injured man claimed that he could no longer see with his eyes, could not smell any fragrance, and had lost his speech, becoming mute. Commander of the Faithful (as) said: "If he is truthful, then he is entitled to three blood-money compensations." It was asked: "O Commander of the Faithful, how can it be verified whether he is truthful?" Imam (as) replied: "As for what he claims about his eyes, that he cannot see, it can be verified by asking him to look up at the sun. If he is healthy, he will be unable to stop himself from closing his eyes, but if he is truthful and cannot see, his eyes will remain open. As for his claim about his nose, that he cannot smell, it can be verified by bringing something pungent close to his nose. If he is healthy, the smell will reach his brain, his eyes will water, and he will turn his head away. As for his claim about his tongue, that he is mute and cannot speak, it can be verified by pricking his tongue with a needle. If he is able to speak, the blood will flow red, but if he is mute, the blood will flow black."

3251 - وَ رَوَى سَعْدُ بْنُ طَرِيفٍ عَنِ اَلْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ : أُتِيَ عُمَرُ بْنُ اَلْخَطَّابِ بِجَارِيَةٍ فَشَهِدَ عَلَيْهَا شُهُودٌ أَنَّهَا بَغَتْ وَ كَانَ مِنْ قِصَّتِهَا أَنَّهَا كَانَتْ يَتِيمَةً عِنْدَ رَجُلٍ وَ كَانَ لِلرَّجُلِ اِمْرَأَةٌ وَ كَانَ اَلرَّجُلُ كَثِيراً مَا يَغِيبُ عَنْ أَهْلِهِ فَشَبَّتِ اَلْيَتِيمَةُ وَ كَانَتْ جَمِيلَةً فَتَخَوَّفَتِ اَلْمَرْأَةُ أَنْ يَتَزَوَّجَهَا زَوْجُهَا إِذَا رَجَعَ إِلَى مَنْزِلِهِ فَدَعَتْ بِنِسْوَةٍ مِنْ جِيرَانِهَا فَأَمْسَكْنَهَا ثُمَّ اِقْتَضَّتْهَا بِإِصْبَعِهَا فَلَمَّا قَدِمَ زَوْجُهَا سَأَلَ اِمْرَأَتَهُ عَنِ اَلْيَتِيمَةِ فَرَمَتْهَا بِالْفَاحِشَةِ وَ أَقَامَتِ اَلْبَيِّنَةَ مِنْ جِيرَانِهَا عَلَى ذَلِكَ قَالَ فَرُفِعَ ذَلِكَ إِلَى عُمَرَ بْنِ اَلْخَطَّابِ فَلَمْ يَدْرِ كَيْفَ يَقْضِي فِي ذَلِكَ فَقَالَ لِلرَّجُلِ اِذْهَبْ بِهَا إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ فَأَتَوْا عَلِيّاً وَ قَصُّوا عَلَيْهِ اَلْقِصَّةَ فَقَالَ لاِمْرَأَةِ اَلرَّجُلِ "أَ لَكِ بَيِّنَةٌ" قَالَتْ نَعَمْ هَؤُلاَءِ جِيرَانِي يَشْهَدْنَ عَلَيْهَا بِمَا أَقُولُ فَأَخْرَجَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ اَلسَّيْفَ مِنْ غِمْدِهِ وَ طَرَحَهُ بَيْنَ يَدَيْهِ ثُمَّ أَمَرَ بِكُلِّ وَاحِدَةٍ مِنَ اَلشُّهُودِ فَأُدْخِلَتْ بَيْتاً ثُمَّ دَعَا بِامْرَأَةِ اَلرَّجُلِ فَأَدَارَهَا بِكُلِّ وَجْهٍ فَأَبَتْ أَنْ تَزُولَ عَنْ قَوْلِهَا فَرَدَّهَا إِلَى اَلْبَيْتِ اَلَّذِي كَانَتْ فِيهِ ثُمَّ دَعَا بِإِحْدَى اَلشُّهُودِ وَ جَثَا عَلَى رُكْبَتَيْهِ وَ قَالَ لَهَا "أَ تَعْرِفِينِي أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ وَ هَذَا سَيْفِي وَ قَدْ قَالَتِ اِمْرَأَةُ اَلرَّجُلِ مَا قَالَتْ وَ رَجَعَتْ إِلَى اَلْحَقِّ وَ أَعْطَيْتُهَا اَلْأَمَانَ فَاصْدُقِينِي وَ إِلاَّ مَلَأْتُ سَيْفِي مِنْكِ" فَالْتَفَتَتِ اَلْمَرْأَةُ إِلَى عَلِيٍّ فَقَالَتْ يَا أَمِيرَ اَلْمُؤْمِنِينَ اَلْأَمَانَ عَلَى اَلصِّدْقِ فَقَالَ لَهَا عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "فَاصْدُقِي" فَقَالَتْ لاَ وَ اَللَّهِ مَا زَنَتِ اَلْيَتِيمَةُ وَ لَكِنِ اِمْرَأَةُ اَلرَّجُلِ لَمَّا رَأَتْ حُسْنَهَا وَ جَمَالَهَا وَ هَيْئَتَهَا خَافَتْ فَسَادَ زَوْجِهَا فَسَقَتْهَا اَلْمُسْكِرَ وَ دَعَتْنَا فَأَمْسَكْنَاهَا فَاقْتَضَّتْهَا بِإِصْبَعِهَا فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ أَنَا أَوَّلُ مَنْ فَرَّقَ بَيْنَ اَلشُّهُودِ إِلاَّ دَانِيَالَ " ثُمَّ حَدَّ اَلْمَرْأَةَ حَدَّ اَلْقَاذِفِ وَ أَلْزَمَهَا وَ مَنْ سَاعَدَهَا عَلَى اِقْتِضَاضِ اَلْيَتِيمَةِ اَلْمَهْرَ لَهَا أَرْبَعَ مِائَةِ دِرْهَمٍ وَ فَرَّقَ بَيْنَ اَلْمَرْأَةِ وَ زَوْجِهَا وَ زَوَّجَهُ اَلْيَتِيمَةَ وَ سَاقَ عَنْهُ اَلْمَهْرَ إِلَيْهَا مِنْ مَالِهِ فَقَالَ عُمَرُ بْنُ اَلْخَطَّابِ فَحَدِّثْنَا يَا أَبَا اَلْحَسَنِ بِحَدِيثِ دَانِيَالَ اَلنَّبِيِّ عَلَيْهِ اَلسَّلاَمُ فَقَالَ "إِنَّ دَانِيَالَ كَانَ غُلاَماً يَتِيماً لاَ أَبٌ لَهُ وَ لاَ أُمٌّ وَ إِنَّ اِمْرَأَةً مِنْ بَنِي إِسْرَائِيلَ عَجُوزاً ضَمَّتْهُ إِلَيْهَا وَ رَبَّتْهُ وَ إِنَّ مَلِكاً مِنْ مُلُوكِ بَنِي إِسْرَائِيلَ كَانَ لَهُ قَاضِيَانِ وَ كَانَ لَهُ صَدِيقٌ وَ كَانَ رَجُلاً صَالِحاً وَ كَانَتْ لَهُ اِمْرَأَةٌ جَمِيلَةٌ وَ كَانَ يَأْتِي اَلْمَلِكَ فَيُحَدِّثُهُ فَاحْتَاجَ اَلْمَلِكُ إِلَى رَجُلٍ يَبْعَثُهُ فِي بَعْضِ أُمُورِهِ فَقَالَ لِلْقَاضِيَيْنِ اِخْتَارَا لِي رَجُلاً أَبْعَثْهُ فِي بَعْضِ أُمُورِي فَقَالاَ فُلاَنٌ فَوَجَّهَهُ اَلْمَلِكُ فَقَالَ اَلرَّجُلُ لِلْقَاضِيَيْنِ أُوصِيكُمَا بِامْرَأَتِي خَيْراً فَقَالاَ نَعَمْ فَخَرَجَ اَلرَّجُلُ وَ كَانَ اَلْقَاضِيَانِ يَأْتِيَانِ بَابَ اَلصَّدِيقِ فَعَشِقَا اِمْرَأَتَهُ فَرَاوَدَاهَا عَنْ نَفْسِهَا فَأَبَتْ عَلَيْهِمَا فَقَالاَ لَهَا إِنْ لَمْ تَفْعَلِي شَهِدْنَا عَلَيْكِ عِنْدَ اَلْمَلِكِ بِالزِّنَا لِيَرْجُمَكِ فَقَالَتِ اِفْعَلاَ مَا شِئْتُمَا فَأَتَيَا اَلْمَلِكَ فَشَهِدَا عَلَيْهَا أَنَّهَا بَغَتْ وَ كَانَ لَهَا ذِكْرٌ حَسَنٌ جَمِيلٌ فَدَخَلَ اَلْمَلِكَ مِنْ ذَلِكَ أَمْرٌ عَظِيمٌ اِشْتَدَّ غَمُّهُ وَ كَانَ بِهَا مُعْجَباً فَقَالَ لَهُمَا إِنَّ قَوْلَكُمَا مَقْبُولٌ فَأَجِّلُوهَا ثَلاَثَةَ أَيَّامٍ ثُمَّ اُرْجُمُوهَا وَ نَادَى فِي مَدِينَتِهِ اُحْضُرُوا قَتْلَ فُلاَنَةَ اَلْعَابِدَةِ فَإِنَّهَا قَدْ بَغَتْ وَ قَدْ شَهِدَ عَلَيْهَا اَلْقَاضِيَانِ بِذَلِكَ فَأَكْثَرَ اَلنَّاسُ اَلْقَوْلَ فِي ذَلِكَ فَقَالَ اَلْمَلِكُ لِوَزِيرِهِ مَا عِنْدَكَ فِي هَذَا حِيلَةٌ فَقَالَ لاَ وَ اَللَّهِ مَا عِنْدِي فِي هَذَا شَيْءٌ فَلَمَّا كَانَ اَلْيَوْمُ اَلثَّالِثُ رَكِبَ اَلْوَزِيرُ وَ هُوَ آخِرُ أَيَّامِهَا فَإِذَا هُوَ بِغِلْمَانٍ عُرَاةٍ يَلْعَبُونَ وَ فِيهِمْ دَانِيَالُ فَقَالَ دَانِيَالُ يَا مَعْشَرَ اَلصِّبْيَانِ تَعَالَوْا حَتَّى أَكُونَ أَنَا اَلْمَلِكَ وَ تَكُونَ أَنْتَ يَا فُلاَنُ فُلاَنَةَ اَلْعَابِدَةَ وَ يَكُونَ فُلاَنٌ وَ فُلاَنٌ اَلْقَاضِيَيْنِ اَلشَّاهِدَيْنِ عَلَيْهَا ثُمَّ جَمَعَ تُرَاباً وَ جَعَلَ سَيْفاً مِنْ قَصَبٍ ثُمَّ قَالَ لِلْغِلْمَانِ خُذُوا بِيَدِ هَذَا فَنَحُّوهُ إِلَى مَوْضِعِ كَذَا وَ اَلْوَزِيرُ وَاقِفٌ وَ خُذُوا هَذَا فَنَحُّوهُ إِلَى مَوْضِعِ كَذَا ثُمَّ دَعَا بِأَحَدِهِمَا فَقَالَ قُلْ حَقّاً فَإِنَّكَ إِنْ لَمْ تَقُلْ حَقّاً قَتَلْتُكَ قَالَ نَعَمْ وَ اَلْوَزِيرُ يَسْمَعُ فَقَالَ لَهُ بِمَ تَشْهَدُ عَلَى هَذِهِ اَلْمَرْأَةِ قَالَ أَشْهَدُ أَنَّهَا زَنَتْ قَالَ فِي أَيِّ يَوْمٍ قَالَ فِي يَوْمِ كَذَا وَ كَذَا قَالَ فِي أَيِّ وَقْتٍ قَالَ فِي وَقْتِ كَذَا وَ كَذَا قَالَ فِي أَيِّ مَوْضِعٍ قَالَ فِي مَوْضِعِ كَذَا وَ كَذَا قَالَ مَعَ مَنْ قَالَ مَعَ فُلاَنِ بْنِ فُلاَنٍ فَقَالَ رُدُّوا هَذَا إِلَى مَكَانِهِ وَ هَاتُوا اَلْآخَرَ فَرَدُّوهُ وَ جَاءُوا بِالْآخَرِ فَسَأَلَهُ عَنْ ذَلِكَ فَخَالَفَ صَاحِبَهُ فِي اَلْقَوْلِ فَقَالَ دَانِيَالُ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ شَهِدَا عَلَيْهَا بِزُورٍ ثُمَّ نَادَى فِي اَلْغِلْمَانِ إِنَّ اَلْقَاضِيَيْنِ شَهِدَا عَلَى فُلاَنَةَ بِالزُّورِ فَاحْضُرُوا قَتْلَهُمَا فَذَهَبَ اَلْوَزِيرُ إِلَى اَلْمَلِكِ مُبَادِراً فَأَخْبَرَهُ بِالْخَبَرِ فَبَعَثَ اَلْمَلِكُ إِلَى اَلْقَاضِيَيْنِ فَأَحْضَرَهُمَا ثُمَّ فَرَّقَ بَيْنَهُمَا وَ فَعَلَ بِهِمَا كَمَا فَعَلَ دَانِيَالُ بِالْغُلاَمَيْنِ فَاخْتَلَفَا كَمَا اِخْتَلَفَا فَنَادَى فِي اَلنَّاسِ وَ أَمَرَ بِقَتْلِهِمَا".

Hadith.3251 - Sad ibn Tarif narrated from Al-Asbagh ibn Nubatah who said: A woman was brought before Umar ibn al-Khattab, and witnesses testified against her that she had committed adultery. Her story was that she was an orphan raised in the house of a man who had a wife. The man would frequently be away from home. The orphan grew up to be beautiful, and the man's wife feared that her husband might marry the orphan upon his return. So, the wife called some women from her neighborhood, restrained the orphan, and violated her with her finger. When the husband returned, his wife accused the orphan of indecency and brought forth witnesses from her neighbors to support her claim. The case was presented to Umar ibn al-Khattab, but he did not know how to judge it. He said to the man, "Take her to Ali ibn Abi Talib (as)." They came to Imam Ali ibn Abi Talib (as) and told him the story. Imam (as) said to the man's wife: "Do you have witnesses?" She replied: "Yes, these are my neighbors who testify to what I say." Imam Ali ibn Abi Talib (as) then drew his sword from its sheath and placed it in front of him. Imam (as) ordered each witness to be taken into a separate room. Then Imam (as) called the man's wife and interrogated her from every angle, but she insisted on her accusation. Imam (as) sent her back to the room and then summoned one of the witnesses. Imam (as) knelt before her and said: "Do you know who I am? I am Ali ibn Abi Talib, and this is my sword. The man's wife has confessed and returned to the truth. I have granted her safety. Now, speak the truth, or I will fill this sword with your blood." The woman then turned to Imam Ali ibn Abi Talib (as) and said: "O Commander of the Faithful, I seek safety in exchange for speaking the truth." Imam Ali ibn Abi Talib (as) said to her: "Speak the truth." She said: "No, by Allah (swt), the orphan did not commit adultery. However, the man's wife, when she saw her beauty, charm, and appearance, feared that her husband might be attracted to her. So she gave her intoxicants to drink, called us, and we restrained her. Then, she violated her with her finger." Imam Ali ibn Abi Talib (as) said: "Allah (swt) is the Greatest! Allah (swt) is the Greatest! I am the first to separate witnesses, except for (Prophet) Daniel (as)." Then Imam Ali ibn Abi Talib (as) sentenced the man's wife to the punishment for false accusation and obligated her and those who assisted her in violating the orphan girl to pay her a dowry of four hundred dirhams. Imam (as) also separated the woman from her husband and married the orphan girl to him, paying her dowry from the husband's wealth. Upon witnessing this judgment, Umar ibn al-Khattab said: "Tell us, O Abu al-Hasan, about the story of Prophet Daniel (as)." Imam Ali ibn Abi Talib (as) said: "Daniel was a young orphan who had neither father nor mother. An elderly woman from the Children of Israel took him in and raised him. There was a king among the Children of Israel who had two judges. The king had a pious and righteous friend who had a beautiful wife. This man used to visit the king and speak with him. One day, the king needed to send someone on a mission, so he said to the two judges, 'Choose for me a man whom I can send on this task.' They said: 'Send this man (the pious friend).' So, the king sent him." The man said to the two judges, "I entrust my wife to your care and advise you to treat her well." They replied: "Yes." After the man left, the two judges began visiting the house of the pious man and fell in love with his wife. They tried to seduce her, but she refused. They said to her, "If you do not yield to us, we will testify against you before the king that you have committed adultery, and you will be stoned." She replied: "Do as you wish." So, they went to the king and testified against her, claiming that she had committed adultery. The woman was well-known for her piety and virtue, and the matter deeply troubled the king, for he admired her. The king said to them, "Your testimony is accepted, but delay her punishment for three days, and then stone her." He then announced throughout his city, "Attend the execution of so-and-so, the devout woman, for she has committed adultery, as testified by the two judges." The people began talking about the matter extensively. The king asked his minister, "Do you have any solution to this situation?" The minister replied: "No, by Allah (swt), I have no solution for this matter." On the third day, the minister went out, as it was the last day for the woman. Along the way, he saw a group of naked boys playing, and among them was Daniel. Daniel said: "O children, come here! Let me be the king, and you, so-and-so, be the devout woman. Let these two boys be the judges who testified against her." He gathered some dirt and made a sword out of reeds. Then he said to the children, "Take this one and place him in one spot, and take the other and place him in another spot." The minister was watching all of this. Then Daniel called one of the boys who was acting as a judge and said to him, "Speak the truth, for if you do not speak the truth, I will kill you." The boy said: "Yes," while the minister listened attentively. Daniel then asked him, "What do you testify against this woman?" The boy replied: "I testify that she committed adultery." Daniel asked: "On what day?" The boy said: "On such-and-such a day." Daniel asked: "At what time?" The boy replied: "At such-and-such a time." Daniel asked: "In what place?" The boy said: "In such-and-such a place." Daniel asked: "With whom?" The boy said: "With so-and-so, the son of so-and-so." Then Daniel said: "Return this one to his place and bring the other one." They returned the first boy and brought the second one. Daniel questioned him about the same details, but his answers contradicted those of the first boy. At this, Daniel said: "Allah (swt) is the Greatest! Allah (swt) is the Greatest! They have testified falsely against her." He then called out to the children, "The two judges have testified falsely against this woman. Come and witness their execution." The minister rushed to the king and informed him of what had happened. The king sent for the two judges, brought them in, and separated them. He questioned them just as Daniel had questioned the boys, and they contradicted each other, just as the boys had. The king then announced their guilt to the people and ordered their execution."

3252 - وَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "وُجِدَ عَلَى عَهْدِ أَمِيرِ اَلْمُؤْمِنِينَ صَلَوَاتُُ اَللَّهِ عَلَيْهِ رَجُلٌ مَذْبُوحٌ فِي خَرِبَةٍ وَ هُنَاكَ رَجُلٌ بِيَدِهِ سِكِّينٌ مُلَطَّخٌ بِالدَّمِ فَأُخِذَ لِيُؤْتَى بِهِ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَأَقَرَّ أَنَّهُ قَتَلَهُ فَاسْتَقْبَلَهُ رَجُلٌ فَقَالَ لَهُمْ خَلُّوا عَنْ هَذَا فَأَنَا قَاتِلُ صَاحِبِكُمْ فَأُخِذَ أَيْضاً وَ أُتِيَ بِهِ مَعَ صَاحِبِهِ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَلَمَّا دَخَلُوا قَصُّوا عَلَيْهِ اَلْقِصَّةَ فَقَالَ لِلْأَوَّلِ "مَا حَمَلَكَ عَلَى اَلْإِقْرَارِ" قَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنِّي رَجُلٌ قَصَّابٌ وَ قَدْ كُنْتُ ذَبَحْتُ شَاةً بِجَنْبِ اَلْخَرِبَةِ فَأَعْجَلَنِي اَلْبَوْلُ فَدَخَلْتُ اَلْخَرِبَةَ وَ بِيَدِي سِكِّينٌ مُلَطَّخٌ بِالدَّمِ فَأَخَذَنِي هَؤُلاَءِ وَ قَالُوا أَنْتَ قَتَلْتَ صَاحِبَنَا فَقُلْتُ مَا يُغْنِي عَنِّي اَلْإِنْكَارُ شَيْئاً وَ هَاهُنَا رَجُلٌ مَذْبُوحٌ وَ أَنَا بِيَدِي سِكِّينٌ مُلَطَّخٌ بِالدَّمِ فَأَقْرَرْتُ لَهُمْ أَنِّي قَتَلْتُهُ فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ لِلْآخَرِ "مَا تَقُولُ أَنْتَ" قَالَ أَنَا قَتَلْتُهُ يَا أَمِيرَ اَلْمُؤْمِنِينَ فَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ "اِذْهَبُوا إِلَى اَلْحَسَنِ اِبْنِي لِيَحْكُمَ بَيْنَكُمْ" فَذَهَبُوا إِلَيْهِ وَ قَصُّوا عَلَيْهِ اَلْقِصَّةَ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "أَمَّا هَذَا فَإِنْ كَانَ قَدْ قَتَلَ رَجُلاً فَقَدْ أَحْيَا هَذَا وَ اَللَّهُ عَزَّ وَ جَلَّ يَقُولُ: ۝ وَ مَنْ أَحْيٰاهٰا فَكَأَنَّمٰا أَحْيَا اَلنّٰاسَ جَمِيعاً" لَيْسَ عَلَى أَحَدٍ مِنْهُمَا شَيْءٌ وَ تُخْرَجُ اَلدِّيَةُ مِنْ بَيْتِ اَلْمَالِ لِوَرَثَةِ اَلْمَقْتُولِ ۝ ".

Hadith.3252 - Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) said: During the time of Commander of the Faithful Imam Ali ibn Abi Talib (as), a man was found slaughtered in a deserted place. Nearby, there was another man holding a knife covered in blood. He was arrested and brought before Commander of the Faithful Imam Ali ibn Abi Talib (as). The man confessed, saying that he had killed the victim. However, another man approached and said to them, "Release him, for I am the one who killed your companion." He too was arrested and brought along with the first man before Commander of the Faithful Imam Ali ibn Abi Talib (as). When they presented their case, Commander of the Faithful Imam Ali ibn Abi Talib (as) asked the first man: "What made you confess?" He replied: "O Commander of the Faithful, I am a butcher. I had slaughtered a sheep near the deserted place, and I urgently needed to relieve myself. So, I entered the deserted place with a knife in my hand, stained with blood. These people saw me, accused me of killing their companion, and arrested me. I thought that denying it would be of no use, since there was a man slaughtered and I was holding a bloodied knife, so I confessed." Then Commander of the Faithful Imam Ali (as) asked the second man: "What do you say?" He replied: "I am the one who killed him, O Commander of the Faithful." Commander of the Faithful Imam Ali ibn Abi Talib (as) said: "Take them to my son, Imam Hasan ibn Ali (as), so he may judge between you." They went to Imam Hasan ibn Ali (as) and presented the case. Imam Hasan ibn Ali (as) said: "As for this one, if he has killed a man, he has also given life to this one (the butcher). And Allah (swt), the Mighty and Majestic, says: 'And whoever saves a life, it is as though he has saved all of mankind.' (Surah Al-Ma'idah 5:32) There is no punishment upon either of them, and the blood money should be paid from the public treasury to the heirs of the deceased."

3253 - وَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "تُوُفِّيَ رَجُلٌ عَلَى عَهْدِ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ وَ خَلَّفَ اِبْناً وَ عَبْداً فَادَّعَى كُلُّ وَاحِدٍ مِنْهُمَا أَنَّهُ اَلاِبْنُ وَ أَنَّ اَلْآخَرَ عَبْدٌ لَهُ فَأَتَيَا أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَتَحَاكَمَا إِلَيْهِ فَأَمَرَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ أَنْ يُثْقَبَ فِي حَائِطِ اَلْمَسْجِدِ ثَقْبَيْنِ ثُمَّ أَمَرَ كُلَّ وَاحِدٍ مِنْهُمَا أَنْ يُدْخِلَ رَأْسَهُ فِي ثَقْبٍ فَفَعَلاَ ثُمَّ قَالَ "يَا قَنْبَرُ جَرِّدِ اَلسَّيْفَ" وَ أَسَرَّ إِلَيْهِ لاَ تَفْعَلْ مَا آمُرُكَ بِهِ ثُمَّ قَالَ "اِضْرِبْ عُنُقَ اَلْعَبْدِ" قَالَ فَنَحَّى اَلْعَبْدُ رَأْسَهُ فَأَخَذَهُ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ وَ قَالَ لِلْآخَرِ "أَنْتَ اَلاِبْنُ وَ قَدْ أَعْتَقْتُ هَذَا وَ جَعَلْتُهُ مَوْلًى لَكَ" ".

Hadith.3253 - Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) said: During the time of Commander of the Faithful Imam Ali ibn Abi Talib (as), a man passed away, leaving behind a son and a slave. Each of them claimed to be the son and accused the other of being the slave. They brought their case before Commander of the Faithful Imam Ali ibn Abi Talib (as) for judgment. Commander of the Faithful Imam Ali ibn Abi Talib (as) ordered that two holes be made in the wall of the mosque. Then he instructed each of them to place his head into one of the holes, and they did so. Imam (as) said: "O Qanbar, unsheathe the sword." Then Imam (as) secretly told Qanbar not to carry out what he was about to command. Commander of the Faithful (as) said: "Strike the neck of the slave!" Hearing this, one of the men quickly pulled his head out of the hole. Commander of the Faithful (as) then took hold of him and said to the other, 'You are the son, and I have now freed this one and made him your freed servant (mawla).'"

3254 - وَ رَوَى عَمْرُو بْنُ ثَابِتٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ اَلْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ : أُتِيَ عُمَرُ بْنُ اَلْخَطَّابِ بِامْرَأَةٍ تَزَوَّجَهَا شَيْخٌ فَلَمَّا أَنْ وَاقَعَهَا مَاتَ عَلَى بَطْنِهَا فَجَاءَتْ بِوَلَدٍ فَادَّعَى بَنُوهُ أَنَّهَا فَجَرَتْ وَ تَشَاهَدُوا عَلَيْهَا فَأَمَرَ بِهَا عُمَرُ أَنْ تُرْجَمَ فَمَرُّوا بِهَا عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ فَقَالَتْ يَا اِبْنَ عَمِّ رَسُولِ اَللَّهِ إِنِّي مَظْلُومَةٌ وَ هَذِهِ حُجَّتِي فَقَالَ "هَاتِي حُجَّتَكِ" فَدَفَعَتْ إِلَيْهِ كِتَاباً فَقَرَأَهُ فَقَالَ "هَذِهِ اَلْمَرْأَةُ تُعْلِمُكُمْ بِيَوْمَ تَزَوَّجَهَا وَ يَوْمَ وَاقَعَهَا وَ كَيْفَ كَانَ جِمَاعُهُ لَهَا رُدُّوا اَلْمَرْأَةَ" فَلَمَّا كَانَ مِنَ اَلْغَدِ دَعَا عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ بِصِبْيَانٍ يَلْعَبُونَ أَتْرَابٍ وَ فِيهِمُ اِبْنُهَا فَقَالَ لَهُمُ "اِلْعَبُوا" فَلَعِبُوا حَتَّى إِذَا أَلْهَاهُمُ اَللَّعِبُ فَصَاحَ بِهِمْ فَقَامُوا وَ قَامَ اَلْغُلاَمُ اَلَّذِي هُوَ اِبْنُ اَلْمَرْأَةِ مُتَّكِئاً عَلَى رَاحَتَيْهِ فَدَعَا بِهِ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فَوَرَّثَهُ مِنْ أَبِيهِ وَ جَلَدَ إِخْوَتَهُ اَلْمُفْتَرِينَ حَدّاً حَدّاً فَقَالَ لَهُ عُمَرُ كَيْفَ صَنَعْتَ قَالَ "عَرَفْتُ ضَعْفَ اَلشَّيْخِ فِي تُكَأَةِ اَلْغُلاَمِ عَلَى رَاحَتَيْهِ".

Hadith.3254 - Amr ibn Thabit narrated from his father, from Sad ibn Tarif, from Al-Asbagh ibn Nubatah, who said: A woman was brought before Umar ibn al-Khattab. She had married an old man who died while lying on top of her after consummating the marriage. Later, she gave birth to a child. The old man's sons accused her of adultery and testified against her. Umar ordered that she be stoned. As they were leading her away, they passed by Commander of the Faithful Imam Ali ibn Abi Talib (as). She called out: "O cousin of the Messenger of Allah (swt)! I am wronged, and this is my evidence." Imam (as) said: "Present your evidence." She handed him a letter, and Imam (as) read it. Then Imam (as) said: "This woman is informing you of the date of her marriage, the date of consummation, and how it occurred. Return the woman." The next day, Imam Ali ibn Abi Talib (as) summoned some children who were of the same age as the woman's child and told them to play. They played until they became distracted. Then Imam (as) called out to them suddenly, and they all stood up, including the woman's child, who stood leaning on both his palms for support. Imam Ali ibn Abi Talib (as) called the child forward, confirmed his paternity, and ruled that he inherit from his father. He then ordered the brothers, who had falsely accused the woman, to be lashed one by one as the punishment for false accusation. Umar asked Imam Ali ibn Abi Talib (as): "How did you reach this judgment?" Imam (as) replied: "I recognized the frailty of the old man from the way the child leaned on his palms to stand up."

3255 - وَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "دَخَلَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ اَلْمَسْجِدَ فَاسْتَقْبَلَهُ شَابٌّ وَ هُوَ يَبْكِي وَ حَوْلَهُ قَوْمٌ يُسْكِتُونَهُ، فَقَالَ عَلَيْهِ اَلسَّلاَمُ "مَا أَبْكَاكَ" فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنَّ شُرَيْحاً قَضَى عَلَيَّ بِقَضِيَّةٍ مَا أَدْرِي مَا هِيَ إِنَّ هَؤُلاَءِ اَلنَّفَرَ خَرَجُوا بِأَبِي مَعَهُمْ فِي سَفَرِهِمْ فَرَجَعُوا وَ لَمْ يَرْجِعْ أَبِي فَسَأَلْتُهُمْ عَنْهُ فَقَالُوا مَاتَ فَسَأَلْتُهُمْ عَنْ مَالِهِ فَقَالُوا مَا تَرَكَ مَالاً فَقَدَّمْتُهُمْ إِلَى شُرَيْحٍ فَاسْتَحْلَفَهُمْ وَ قَدْ عَلِمْتُ يَا أَمِيرَ اَلْمُؤْمِنِينَ أَنَّ أَبِي خَرَجَ وَ مَعَهُ مَالٌ كَثِيرٌ فَقَالَ لَهُمْ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ "اِرْجِعُوا" فَرَدُّوهُمْ جَمِيعاً وَ اَلْفَتَى مَعَهُمْ إِلَى شُرَيْحٍ فَقَالَ لَهُ "يَا شُرَيْحُ كَيْفَ قَضَيْتَ بَيْنَ هَؤُلاَءِ" فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ اِدَّعَى هَذَا اَلْغُلاَمُ عَلَى هَؤُلاَءِ اَلنَّفَرِ أَنَّهُمْ خَرَجُوا فِي سَفَرٍ وَ أَبُوهُ مَعَهُمْ فَرَجَعُوا وَ لَمْ يَرْجِعْ أَبُوهُ فَسَأَلْتُهُمْ عَنْهُ فَقَالُوا مَاتَ فَسَأَلْتُهُمْ عَنْ مَالِهِ فَقَالُوا مَا خَلَّفَ شَيْئاً فَقُلْتُ لِلْفَتَى هَلْ لَكَ بَيِّنَةٌ عَلَى مَا تَدَّعِي فَقَالَ لاَ فَاسْتَحْلَفْتُهُمْ فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "يَا شُرَيْحُ هَيْهَاتَ هَكَذَا تَحْكُمُ فِي مِثْلِ هَذَا" فَقَالَ كَيْفَ هَذَا يَا أَمِيرَ اَلْمُؤْمِنِينَ فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "يَا شُرَيْحُ وَ اَللَّهِ لَأَحْكُمَنَّ فِيهِمْ بِحُكْمٍ مَا حَكَمَ بِهِ خَلْقٌ قَبْلِي إِلاَّ دَاوُدُ اَلنَّبِيُّ عَلَيْهِ اَلسَّلاَمُ يَا قَنْبَرُ اُدْعُ لِي شُرْطَةَ اَلْخَمِيسِ " فَدَعَاهُمْ فَوَكَّلَ بِهِمْ بِكُلِّ وَاحِدٍ مِنْهُمْ رَجُلاً مِنَ اَلشُّرْطَةِ ثُمَّ نَظَرَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ إِلَى وُجُوهِهِمْ فَقَالَ "مَا ذَا تَقُولُونَ أَ تَقُولُونَ إِنِّي لاَ أَعْلَمُ مَا صَنَعْتُمْ بِأَبِ هَذَا اَلْفَتَى إِنِّي إِذاً لَجَاهِلٌ" ثُمَّ قَالَ "فَرِّقُوهُمْ وَ غَطُّوا رُءُوسَهُمْ" فَفُرِّقَ بَيْنَهُمْ وَ أُقِيمَ كُلُّ وَاحِدٍ مِنْهُمْ إِلَى أُسْطُوَانَةٍ مِنْ أَسَاطِينِ اَلْمَسْجِدِ وَ رُءُوسُهُمْ مُغَطَّاةٌ بِثِيَابِهِمْ ثُمَّ دَعَا بِعُبَيْدِ اَللَّهِ بْنِ أَبِي رَافِعٍ كَاتِبِهِ فَقَالَ "هَاتِ صَحِيفَةً وَ دَوَاةً" وَ جَلَسَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فِي مَجْلِسِ اَلْقَضَاءِ وَ اِجْتَمَعَ اَلنَّاسُ إِلَيْهِ فَقَالَ "إِذَا أَنَا كَبَّرْتُ فَكَبِّرُوا" ثُمَّ قَالَ لِلنَّاسِ "أَفْرِجُوا" ثُمَّ دَعَا بِوَاحِدٍ مِنْهُمْ فَأَجْلَسَهُ بَيْنَ يَدَيْهِ فَكَشَفَ عَنْ وَجْهِهِ ثُمَّ قَالَ لِعُبَيْدِ اَللَّهِ "اُكْتُبْ إِقْرَارَهُ وَ مَا يَقُولُ" ثُمَّ أَقْبَلَ عَلَيْهِ بِالسُّؤَالِ ثُمَّ قَالَ لَهُ "فِي أَيِّ يَوْمٍ خَرَجْتُمْ مِنْ مَنَازِلِكُمْ وَ أَبُو هَذَا اَلْفَتَى مَعَكُمْ" فَقَالَ اَلرَّجُلُ فِي يَوْمِ كَذَا وَ كَذَا فَقَالَ "وَ فِي أَيِّ شَهْرٍ" فَقَالَ فِي شَهْرِ كَذَا وَ كَذَا قَالَ "وَ إِلَى أَيْنَ بَلَغْتُمْ مِنْ سَفَرِكُمْ حِينَ مَاتَ أَبُو هَذَا اَلْفَتَى" قَالَ إِلَى مَوْضِعِ كَذَا وَ كَذَا قَالَ "وَ فِي أَيِّ مَنْزِلٍ" قَالَ فِي مَنْزِلِ فُلاَنِ بْنِ فُلاَنٍ قَالَ "وَ مَا كَانَ مِنْ مَرَضِهِ" قَالَ كَذَا وَ كَذَا قَالَ "وَ كَمْ يَوْماً مَرِضَ" قَالَ كَذَا وَ كَذَا يَوْماً قَالَ "فَمَنْ كَانَ يُمَرِّضُهُ وَ فِي أَيِّ يَوْمٍ مَاتَ وَ مَنْ غَسَّلَهُ وَ أَيْنَ غَسَّلَهُ وَ مَنْ كَفَّنَهُ وَ بِمَا كَفَّنْتُمُوهُ وَ مَنْ صَلَّى عَلَيْهِ وَ مَنْ نَزَلَ قَبْرَهُ" فَلَمَّا سَأَلَهُ عَنْ جَمِيعِ مَا يُرِيدُ كَبَّرَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ وَ كَبَّرَ اَلنَّاسُ مَعَهُ فَارْتَابَ أُولَئِكَ اَلْبَاقُونَ وَ لَمْ يَشُكُّوا أَنَّ صَاحِبَهُمْ قَدْ أَقَرَّ عَلَيْهِمْ وَ عَلَى نَفْسِهِ فَأَمَرَ أَنْ يُغَطَّى رَأْسُهُ وَ أَنْ يَنْطَلِقُوا بِهِ إِلَى اَلْحَبْسِ ثُمَّ دَعَا بِآخَرَ فَأَجْلَسَهُ بَيْنَ يَدَيْهِ وَ كَشَفَ عَنْ وَجْهِهِ ثُمَّ قَالَ "كَلاَّ زَعَمْتَ أَنِّي لاَ أَعْلَمُ مَا صَنَعْتُمْ" فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ مَا أَنَا إِلاَّ وَاحِدٌ مِنَ اَلْقَوْمِ وَ لَقَدْ كُنْتُ كَارِهاً لِقَتْلِهِ فَأَقَرَّ ثُمَّ دَعَا بِوَاحِدٍ بَعْدَ وَاحِدٍ فَكُلُّهُمْ يُقِرُّ بِالْقَتْلِ وَ أَخْذِ اَلْمَالِ ثُمَّ رَدَّ اَلَّذِي كَانَ أَمَرَ بِهِ إِلَى اَلسِّجْنِ فَأَقَرَّ أَيْضاً فَأَلْزَمَهُمُ اَلْمَالَ وَ اَلدَّمَ فَقَالَ شُرَيْحٌ يَا أَمِيرَ اَلْمُؤْمِنِينَ وَ كَيْفَ كَانَ حُكْمُ دَاوُدَ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "إِنَّ دَاوُدَ اَلنَّبِيَّ عَلَيْهِ اَلسَّلاَمُ مَرَّ بِغِلْمَةٍ يَلْعَبُونَ وَ يُنَادُونَ بَعْضُهُمْ بَعْضاً مَاتَ اَلدِّينُ فَدَعَا مِنْهُمْ غُلاَماً فَقَالَ لَهُ يَا غُلاَمُ مَا اِسْمُكَ قَالَ اِسْمِي مَاتَ اَلدِّينُ فَقَالَ لَهُ دَاوُدُ عَلَيْهِ اَلسَّلاَمُ مَنْ سَمَّاكَ بِهَذَا اَلاِسْمِ قَالَ أُمِّي فَانْطَلَقَ إِلَى أُمِّهِ فَقَالَ يَا اِمْرَأَةُ مَا اِسْمُ اِبْنِكِ هَذَا قَالَتْ مَاتَ اَلدِّينُ فَقَالَ لَهَا وَ مَنْ سَمَّاهُ بِهَذَا اَلاِسْمِ قَالَتْ أَبُوهُ قَالَ وَ كَيْفَ كَانَ ذَلِكَ قَالَتْ إِنَّ أَبَاهُ خَرَجَ فِي سَفَرٍ لَهُ وَ مَعَهُ قَوْمٌ وَ هَذَا اَلصَّبِيُّ حَمْلٌ فِي بَطْنِي فَانْصَرَفَ اَلْقَوْمُ وَ لَمْ يَنْصَرِفْ زَوْجِي فَسَأَلْتُهُمْ عَنْهُ فَقَالُوا مَاتَ قُلْتُ أَيْنَ مَا تَرَكَ قَالُوا لَمْ يُخَلِّفْ مَالاً فَقُلْتُ أَوْصَاكُمْ بِوَصِيَّةٍ قَالُوا نَعَمْ زَعَمَ أَنَّكِ حُبْلَى فَمَا وَلَدْتِ مِنْ وَلَدٍ ذَكَرٍ أَوْ أُنْثَى فَسَمِّيهِ مَاتَ اَلدِّينُ فَسَمَّيْتُهُ فَقَالَ أَ تَعْرِفِينَ اَلْقَوْمَ اَلَّذِينَ كَانُوا خَرَجُوا مَعَ زَوْجِكِ قَالَتْ نَعَمْ قَالَ فَأَحْيَاءٌ هُمْ أَمْ أَمْوَاتٌ قَالَتْ بَلْ أَحْيَاءٌ قَالَ فَانْطَلِقِي بِنَا إِلَيْهِمْ ثُمَّ مَضَى مَعَهَا فَاسْتَخْرَجَهُمْ مِنْ مَنَازِلِهِمْ فَحَكَمَ بَيْنَهُمْ بِهَذَا اَلْحُكْمِ فَثَبَّتَ عَلَيْهِمُ اَلْمَالَ وَ اَلدَّمَ ثُمَّ قَالَ لِلْمَرْأَةِ سَمِّي اِبْنَكِ هَذَا عَاشَ اَلدِّينُ " ثُمَّ إِنَّ اَلْفَتَى وَ اَلْقَوْمَ اِخْتَلَفُوا فِي مَالِ أَبِ اَلْفَتَى كَمْ كَانَ فَأَخَذَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ خَاتَمَهُ وَ جَمَعَ خَوَاتِيمَ عِدَّةٍ ثُمَّ قَالَ "أَجِيلُوا هَذِهِ اَلسِّهَامَ فَأَيُّكُمْ أَخْرَجَ خَاتَمِي فَهُوَ اَلصَّادِقُ فِي دَعْوَاهُ لِأَنَّهُ سَهْمُ اَللَّهِ عَزَّ وَ جَلَّ وَ هُوَ سَهْمٌ لاَ يَخِيبُ" ".

Hadith.3255 - Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) said: Imam Ali ibn Abi Talib (as) entered the mosque, and a young man approached him, crying, while a group of people around him tried to silence him. Imam Ali ibn Abi Talib (as) asked: "What makes you cry?" The young man said: "O Commander of the Faithful, Shurayh judged against me in a case, and I do not understand it. These men went on a journey with my father, but they returned without him. When I asked them about him, they said he had died. Then I asked them about his wealth, and they said he left no wealth. I brought them before Shurayh, and he made them swear an oath. But I know, O Commander of the Faithful, that my father left with a great amount of wealth." So Commander of the Faithful Imam Ali ibn Abi Talib (as) said to them: "Return." Imam (as) gathered all of them, including the young man, and took them back to Shurayh. Then Imam (as) said to him: "O Shurayh, how did you judge between these people?" Shurayh said: "O Commander of the Faithful, this young man claimed that these men went on a journey with his father, but they returned while his father did not. He asked them about his father, and they said he had died. Then he asked them about his father's wealth, and they said he left nothing. I asked the young man if he had any evidence for his claim, but he said no. So, I made them swear an oath, and then I ruled in their favor." Imam Ali ibn Abi Talib (as) said: "O Shurayh, how could you judge in such a case like this?" Shurayh asked: "How should it be judged, O Commander of the Faithful?" Imam Ali ibn Abi Talib (as) said: "O Shurayh, by Allah (swt), I will issue a ruling in this matter that no one before me has ruled except Prophet Dawud (as)." Imam (as) then said: "O Qanbar, call for the guards of the Thursday patrol." Then Commander of the Faithful Imam Ali ibn Abi Talib (as) summoned the guards, assigning one guard to each of the accused men. Imam (as) looked at their faces and said: "What do you say? Do you think that I do not know what you have done to the father of this young man? If so, then I would indeed be ignorant." Imam (as) then said: "Separate them and cover their heads." They were separated and each was placed by one of the pillars of the mosque with their heads covered by their garments. Then Imam (as) called for Ubaydullah ibn Abi Rafi, his scribe, and said: "Bring me a scroll and an inkwell." Imam Ali ibn Abi Talib (as) sat in the seat of judgment, and the people gathered around him. Imam (as) said: "When I say 'Allahu Akbar,' then you all say 'Allahu Akbar.'" Then Commander of the Faithful (as) said to the people: "Make space." Imam (as) called one of the accused, seated him in front of him, uncovered his face, and said to Ubaydullah: "Write down his confession and what he says." Imam (as) then began questioning him, saying: "On what day did you leave your homes, with the father of this young man accompanying you?" The man replied: "On such-and-such a day." He (as) asked: "In which month?" The man replied: "In such-and-such a month." He (as) asked: "To what point in your journey had you reached when the father of this young man died?" The man replied: "To such-and-such a place." He (as) asked: "In which dwelling?" The man replied: "In the dwelling of so-and-so, the son of so-and-so." He (as) asked: "What illness did he suffer from?" The man replied: "Such-and-such illness." He (as) asked: "For how many days was he ill?" The man replied: "For such-and-such days." He (as) asked: "Who was taking care of him? On what day did he die? Who washed his body? Where was he washed? Who shrouded him? In what was he shrouded? Who prayed over him? And who lowered him into his grave?" When Commander of the Faithful (as) finished questioning the first man about all the details he wanted, Imam (as) said "Allahu Akbar," and the people echoed "Allahu Akbar" with him. This caused the remaining men to become anxious, as they were certain that their companion had confessed and implicated them. Then Commander of the Faithful (as) ordered that the first man's head be covered and that he be taken to prison. He then called for the second man, seated him before him, uncovered his face, and said: "You thought that I would not know what you have done?" The man replied: "O Commander of the Faithful, I am just one of the group, and I was unwilling to kill him." Thus, he confessed. One by one, Imam Ali ibn Abi Talib (as) called the others, and each of them confessed to the killing and taking of the wealth. Then Imam (as) summoned the first man, who had been sent to prison, and he too confessed. Commander of the Faithful (as) obligated them to pay the blood money and return the stolen wealth. Shurayh then asked: "O Commander of the Faithful (as), what was the judgment of Prophet Dawud (as)?" Imam Ali ibn Abi Talib (as) said: "Prophet Dawud (as) once passed by a group of children who were playing and calling each other by names. One of them called out, 'Mat ad-Din' (Religion has died). Prophet Dawud (as) summoned the child and asked: 'What is your name?' The child replied: 'My name is Mat ad-Din.' Dawud (as) asked: 'Who gave you this name?' The child replied: 'My mother.' So Prophet Dawud (as) went to the child's mother and asked: "O woman, what is the name of this son of yours?" She replied: "His name is Mat ad-Din (Religion has died)." He asked: "Who named him with this name?" She said: "His father." He asked: "How did that happen?" She said: "His father went on a journey with a group of people while I was pregnant with this child. The group returned, but my husband did not. I asked them about him, and they said he had died. I asked: 'What wealth did he leave behind?' They said: 'He left no wealth.' I asked: 'Did he leave any will?' They said: 'Yes. He said that you are pregnant, and whatever child you bear, whether male or female, name it Mat ad-Din.'" So I named him as instructed." Dawud (as) then asked her, "Do you know the people who went on the journey with your husband?" She said: "Yes." He asked: "Are they alive or dead?" She replied: "They are alive." He said: "Take me to them." He went with her, brought the group from their homes, and judged between them with the same ruling as Commander of the Faithful (as). He held them accountable for the wealth and the blood. Then he said to the woman, "Name this son of yours Ash ad-Din (Religion has lived).'" Later, the young man and the group disputed over the exact amount of wealth the father had left. So Imam Ali ibn Abi Talib (as) took his ring, gathered several other rings, and said: "Draw lots with these rings. Whichever of you draws my ring is truthful in his claim, for it is the lot of Allah (swt), the Mighty and Majestic, and it never fails."

3256 - وَ - قَضَى عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فِي اِمْرَأَةٍ أَتَتْهُ فَقَالَتْ إِنَّ زَوْجِي وَقَعَ عَلَى جَارِيَتِي بِغَيْرِ إِذْنِي فَقَالَ لِلرَّجُلِ "مَا تَقُولُ" فَقَالَ مَا وَقَعْتُ عَلَيْهَا إِلاَّ بِإِذْنِهَا فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "إِنْ كُنْتِ صَادِقَةً رَجَمْنَاهُ وَ إِنْ كُنْتِ كَاذِبَةً ضَرَبْنَاكِ حَدّاً" وَ أُقِيمَتِ اَلصَّلاَةُ فَقَامَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ يُصَلِّي فَفَكَّرَتِ اَلْمَرْأَةُ فِي نَفْسِهَا فَلَمْ تَرَ لَهَا فِي رَجْمِ زَوْجِهَا فَرَجاً وَ لاَ فِي ضَرْبِهَا اَلْحَدَّ فَخَرَجَتْ وَ لَمْ تَعُدْ وَ لَمْ يَسْأَلْ عَنْهَا أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ.

Hadith.3256 - Imam Ali ibn Abi Talib (as) judged in the case of a woman who came to him and said: "My husband has had relations with my bondwoman without my permission." Imam (as) said to the man: "What do you say?" The man replied: "I did not approach her except with her permission." Imam Ali ibn Abi Talib (as) said: "If you are truthful, we will stone him. But if you are lying, we will administer the prescribed punishment (lashes) on you." At that moment, the call for prayer was made, and Imam Ali ibn Abi Talib (as) stood up to pray. While Imam (as) prayed, the woman reflected and saw no benefit in having her husband stoned, nor in facing the punishment herself. She left and did not return, and Commander of the Faithful (as) did not inquire about her afterward.

3257 - وَ - قَضَى عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ جَاءَ بِهِ رَجُلاَنِ فَقَالاَ إِنَّ هَذَا سَرَقَ دِرْعاً فَجَعَلَ اَلرَّجُلُ يُنَاشِدُهُ لَمَّا نَظَرَ فِي اَلْبَيِّنَةِ وَ جَعَلَ يَقُولُ وَ اَللَّهِ لَوْ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مَا قَطَعَ يَدِي أَبَداً قَالَ "وَ لِمَ" قَالَ كَانَ يُخْبِرُهُ رَبِّي عَزَّ وَ جَلَّ أَنِّي بَرِيءٌ فَيُبَرِّئُنِي بِبَرَاءَتِي فَلَمَّا رَأَى عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ مُنَاشَدَتَهُ إِيَّاهُ دَعَا اَلشَّاهِدَيْنِ وَ قَالَ لَهُمَا "اِتَّقِيَا اَللَّهَ وَ لاَ تَقْطَعَا يَدَ اَلرَّجُلِ ظُلْماً" وَ نَاشَدَهُمَا ثُمَّ قَالَ "لِيَقْطَعْ أَحَدُكُمَا يَدَهُ وَ يُمْسِكَ اَلْآخَرُ يَدَهُ" فَلَمَّا تَقَدَّمَا إِلَى اَلْمِصْطَبَّةِ لِيَقْطَعَا يَدَهُ ضَرَبَا اَلنَّاسَ حَتَّى اِخْتَلَطُوا فَلَمَّا اِخْتَلَطُوا أَرْسَلاَ اَلرَّجُلَ فِي غُمَارِ اَلنَّاسِ وَ فَرَّا حَتَّى اِخْتَلَطَا بِالنَّاسِ فَجَاءَ اَلَّذِي شَهِدَا عَلَيْهِ فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ شَهِدَ عَلَيَّ اَلرَّجُلاَنِ ظُلْماً فَلَمَّا ضَرَبَا اَلنَّاسَ وَ اِخْتَلَطُوا أَرْسَلاَنِي وَ فَرَّا وَ لَوْ كَانَا صَادِقَيْنِ لَمَا فَرَّا وَ لَمْ يُرْسِلاَنِي فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "مَنْ يَدُلُّنِي عَلَى هَذَيْنِ اَلشَّاهِدَيْنِ أُنَكِّلْهُمَا".

Hadith.3257 - Imam Ali ibn Abi Talib (as) judged in the case of a man who was brought by two others who said: "This man has stolen a coat of armor." The accused pleaded with Imam Ali ibn Abi Talib (as) to examine the evidence carefully and said: "By Allah (swt), if the Messenger of Allah (swt) (peace be upon him and his family) were here, he would never cut off my hand." Imam Ali ibn Abi Talib (as) asked: "Why?" The man replied: "Because my Lord (azj), the Almighty, would have informed him of my innocence, and He (sw) would have declared me innocent based on that knowledge." When Imam Ali ibn Abi Talib (as) saw how the man pleaded, Imam (as) called the two witnesses and said to them: "Fear Allah (swt), and do not have this man's hand cut off unjustly." Imam (as) continued to appeal to them and then said: "Let one of you cut off his hand while the other holds it." As they prepared to execute the sentence, they stirred the people, causing a commotion in the crowd. In the chaos, they released the accused man and fled, blending into the crowd. The accused man then returned and said: "O Commander of the Faithful, these two men testified against me falsely. When the crowd was stirred, they released me and fled. If they were truthful, they would neither have fled nor let me go." Imam Ali ibn Abi Talib (as) said: "Who can lead me to these two witnesses so that I may punish them?"

3258 - رَوَى اَلْأَصْبَغُ بْنُ نُبَاتَةَ عَنْ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ قَضَى "أَنْ يُحْجَرَ عَلَى اَلْغُلاَمِ اَلْمُفْسِدِ حَتَّى يَعْقِلَ" وَ قَضَى عَلَيْهِ اَلسَّلاَمُ فِي اَلدَّيْنِ "أَنَّهُ يُحْبَسُ صَاحِبُهُ فَإِذَا تَبَيَّنَ إِفْلاَسُهُ وَ اَلْحَاجَةُ فَيُخَلَّى سَبِيلُهُ حَتَّى يَسْتَفِيدَ مَالاً" وَ قَضَى عَلَيْهِ اَلسَّلاَمُ فِي اَلرَّجُلِ يَلْتَوِي عَلَى غُرَمَائِهِ "أَنَّهُ يُحْبَسُ ثُمَّ يُؤْمَرُ بِهِ فَيَقْسِمُ مَالَهُ بَيْنَ غُرَمَائِهِ بِالْحِصَصِ فَإِنْ أَبَى بَاعَهُ فَقَسَمَهُ بَيْنَهُمْ".

Hadith.3258 - Al-Asbagh ibn Nubatah narrated from Commander of the Faithful (as) that he ruled: "A corrupt young man should be placed under guardianship until he matures and becomes rational." Imam (as) also ruled regarding debt: "The debtor should be imprisoned. If his insolvency and need are proven, he is released until he acquires wealth." Imam (as) further ruled in the case of a man who evades his creditors: "He should be imprisoned, and then ordered to divide his wealth among his creditors proportionally. If he refuses, his property is sold, and the proceeds are distributed among them."

3259 - وَ سَأَلَ أَبُو أَيُّوبَ اَلْخَزَّازُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنِ اَلرَّجُلِ يُحِيلُ اَلرَّجُلَ بِالْمَالِ أَ يَرْجِعُ عَلَيْهِ قَالَ "لاَ يَرْجِعُ عَلَيْهِ أَبَداً إِلاَّ أَنْ يَكُونَ قَدْ أَفْلَسَ قَبْلَ ذَلِكَ".

Hadith.3259 - Abu Ayyub al-Khazzaz asked Abu Abdillah (as) about a man who transfers his debt to another man. Imam (as) said: "He cannot revert the debt back to the original debtor under any circumstances, except if the transferee had already declared bankruptcy before the transfer."

3260 - رَوَى اَلسَّكُونِيُّ بِإِسْنَادِهِ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : "لاَ يَشْفَعَنَّ أَحَدُكُمْ فِي حَدٍّ إِذَا بَلَغَ اَلْإِمَامَ فَإِنَّهُ لاَ يَمْلِكُهُ فِيمَا يُشْفَعُ فِيهِ وَ مَا لَمْ يَبْلُغِ اَلْإِمَامَ فَإِنَّهُ يَمْلِكُهُ فَاشْفَعْ فِيمَا لَمْ يَبْلُغِ اَلْإِمَامَ إِذَا رَأَيْتَ اَلنَّدَمَ وَ اِشْفَعْ فِيمَا لَمْ يَبْلُغِ اَلْإِمَامَ فِي غَيْرِ اَلْحَدِّ مَعَ رُجُوعِ اَلْمَشْفُوعِ لَهُ وَ لاَ تَشْفَعْ فِي حَقِّ اِمْرِئٍ مُسْلِمٍ أَوْ غَيْرِهِ إِلاَّ بِإِذْنِهِ".

Hadith.3260 - Al-Sakuni narrated through his chain of transmission that Commander of the Faithful (as) said: "None of you should intercede in the enforcement of a legal punishment (hadd) once it has reached the Imam, for the Imam has no authority to waive it through intercession. However, before it reaches the Imam, it is still under the control of those involved, so intercede in cases that have not yet reached the Imam, if you see signs of remorse. Intercede in matters that have not reached the Imam, as long as they do not involve a legal punishment, and if the one being interceded for shows repentance. Do not intercede in the right of any Muslim-or anyone else-except with their permission."

3261 - رَوَى صَفْوَانُ بْنُ مِهْرَانَ عَنْ عَامِرِ بْنِ اَلسِّمْطِ عَنْ عَلِيِّ بْنِ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ : فِي اَلرَّجُلِ يَقَعُ عَلَى أُخْتِهِ قَالَ "يُضْرَبُ ضَرْبَةً بِالسَّيْفِ بَلَغَتْ مِنْهُ مَا بَلَغَتْ فَإِنْ عَاشَ خُلِّدَ فِي اَلْحَبْسِ حَتَّى يَمُوتَ".

Hadith.3261 - Safwan ibn Mihran narrated from Amir ibn al-Simt, from Imam Ali ibn Al-Hussain (as) regarding a man who commits intercourse with his sister. Imam (as) said: "He is struck with a sword, and whatever injury it causes will be his fate. If he survives, he is to be imprisoned for life until he dies."

3262 - وَ رَوَى اَلسَّكُونِيُّ بِإِسْنَادِهِ أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَالَ : فِي رَجُلٍ أَمَرَ عَبْدَهُ أَنْ يَقْتُلَ رَجُلاً فَقَتَلَهُ قَالَ "هَلْ عَبْدُ اَلرَّجُلِ إِلاَّ كَسَوْطِهِ وَ سَيْفِهِ فَقُتِلَ اَلسَّيِّدُ وَ اُسْتُودِعَ اَلْعَبْدُ اَلسِّجْنَ ".

Hadith.3262 - Al-Sakuni narrated through his chain of transmission that Commander of the Faithful (as) said regarding a man who ordered his slave to kill another man, and the slave carried out the order: (Imam (as) said) "Is not the slave like his master's whip or sword?" Therefore, the master was executed, and the slave was imprisoned.

3263 - وَ رُفِعَ ثَلاَثَةُ نَفَرٍ إِلَى عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَمَّا وَاحِدٌ مِنْهُمْ أَمْسَكَ رَجُلاً وَ أَقْبَلَ اَلْآخَرُ فَقَتَلَهُ وَ اَلثَّالِثُ فِي اَلرُّؤْيَةِ يَرَاهُمْ فَقَضَى عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فِي اَلَّذِي فِي اَلرُّؤْيَةِ أَنْ تُسْمَلَ عَيْنَاهُ وَ قَضَى فِي اَلَّذِي أَمْسَكَ أَنْ يُحْبَسَ حَتَّى يَمُوتَ كَمَا أَمْسَكَهُ وَ قَضَى فِي اَلَّذِي قَتَلَ أَنْ يُقْتَلَ.

Hadith.3263 - Three men were brought before Imam Ali ibn Abi Talib (as). One of them had restrained a man, the second came and killed him, and the third stood watching the act. Imam Ali ibn Abi Talib (as) ruled: "The one who stood watching should have his eyes gouged out, The one who restrained the victim should be imprisoned until he dies, just as he had restrained the victim, and the one who committed the murder should be executed."

3264 - وَ فِي رِوَايَةِ حَمَّادٍ عَنْ حَرِيزٍ أَنَّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "لاَ يُخَلَّدُ فِي اَلسِّجْنِ إِلاَّ ثَلاَثَةٌ اَلَّذِي يُمْسِكُ عَلَى اَلْمَوْتِ يَحْفَظُهُ حَتَّى يُقْتَلَ وَ اَلْمَرْأَةُ اَلْمُرْتَدَّةُ عَنِ اَلْإِسْلاَمِ وَ اَلسَّارِقُ بَعْدَ قَطْعِ اَلْيَدِ وَ اَلرِّجْلِ ".

Hadith.3264 - In the narration of Hammad from Hariz, Abu Abdillah (as) said: "No one is sentenced to life imprisonment except for three: the one who is held for murder and is kept until he is executed, the woman who apostasizes from Islam, and the thief after his hand and foot have been amputated."

3265 - وَ رَوَى عَبْدُ اَللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : "عَلَى اَلْإِمَامِ أَنْ يُخْرِجَ اَلْمَحْبُوسِينَ فِي اَلدَّيْنِ، يَوْمَ اَلْجُمُعَةِ إِلَى اَلْجُمُعَةِ وَ يَوْمَ اَلْعِيدِ إِلَى اَلْعِيدِ فَيُرْسِلَ مَعَهُمْ فَإِذَا قَضَوُا اَلصَّلاَةَ وَ اَلْعِيدَ رَدَّهُمْ إِلَى اَلسِّجْنِ".

Hadith.3265 - Abdullah ibn Sinan narrated from Abu Abdillah (as) that he said: "It is the duty of the Imam to bring out those imprisoned for debt on Fridays and for Eid prayers. He should send someone to accompany them, and once they have completed the prayer and the Eid rituals, they should be returned to prison."

3266 - وَ فِي رِوَايَةِ أَحْمَدَ بْنِ أَبِي عَبْدِ اَللَّهِ اَلْبَرْقِيِّ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : "يَجِبُ عَلَى اَلْإِمَامِ أَنْ يَحْبِسَ اَلْفُسَّاقَ مِنَ اَلْعُلَمَاءِ وَ اَلْجُهَّالَ مِنَ اَلْأَطِبَّاءِ وَ اَلْمَفَالِيسَ مِنَ اَلْأَكْرِيَاءِ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "حَبْسُ اَلْإِمَامِ بَعْدَ اَلْحَدِّ ظُلْمٌ".

Hadith.3266 - In the narration of Ahmad ibn Abi Abdillah al-Barqi, Imam Ali ibn Abi Talib (as) said: "It is obligatory upon the Imam to imprison the corrupt among the scholars, the ignorant among the physicians, and the bankrupt among those who rent out property." And Imam (as) also said: "Imprisonment by the Imam after the implementation of the legal punishment is oppression."

3267 - قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "اَلْبَيِّنَةُ عَلَى اَلْمُدَّعِي وَ اَلْيَمَيِنُ عَلَى اَلْمُدَّعَى عَلَيْهِ وَ اَلصُّلْحُ جَائِزٌ بَيْنَ اَلْمُسْلِمِينَ إِلاَّ صُلْحاً أَحَلَّ حَرَاماً أَوْ حَرَّمَ حَلاَلاً ".

Hadith.3267 - The Messenger of Allah (swt) (peace be upon him and his family) said: "The burden of proof is upon the claimant, and the oath is upon the one who denies the claim. Reconciliation is permissible among Muslims, except for a reconciliation that makes something unlawful (to be) lawful, or makes something lawful (to be) unlawful."

3268 - وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : فِي رَجُلَيْنِ كَانَ لِكُلِّ وَاحِدٍ مِنْهُمَا طَعَامٌ عِنْدَ صَاحِبِهِ وَ لاَ يَدْرِي كُلُّ وَاحِدٍ مِنْهُمَا كَمْ لَهُ عِنْدَ صَاحِبِهِ فَقَالَ كُلُّ وَاحِدٍ مِنْهُمَا لِصَاحِبِهِ لَكَ مَا عِنْدَكَ وَ لِي مَا عِنْدِي فَقَالَ "لاَ بَأْسَ بِذَلِكَ إِذَا تَرَاضَيَا وَ طَابَتْ أَنْفُسُهُمَا".

Hadith.3268 - Al-Ala' narrated from Muhammad ibn Muslim, who reported from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding two men, each of whom had some food stored with the other, but neither knew exactly how much he had with his companion. They said to each other, "You keep what is with you, and I will keep what is with me." Imam (as) said: "There is no harm in that if they both agree and are content with the arrangement."

3269 - وَ رَوَى عَلِيُّ بْنُ أَبِي حَمْزَةَ قَالَ : قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ يَهُودِيٌّ أَوْ نَصْرَانِيٌّ كَانَتْ لَهُ عِنْدِي أَرْبَعَةُ آلاَفِ دِرْهَمٍ فَمَاتَ أَ لِي أَنْ أُصَالِحَ وَرَثَتَهُ وَ لاَ أُعْلِمَهُمْ كَمْ كَانَ قَالَ "لاَ يَجُوزُ حَتَّى تُخْبِرَهُمْ".

Hadith.3269 - Ali ibn Abi Hamzah said: I asked Abu al-Hasan (as) about a Jewish or Christian man who had a debt of four thousand dirhams with me, and he died. I asked: "Is it lawful for me to settle with his heirs without informing them of the exact amount?" Imam (as) said: "It is not permissible until you inform them."

3270 - وَ رَوَى أَبَانٌ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يَكُونُ عَلَيْهِ دَيْنٌ إِلَى أَجَلٍ مُسَمًّى فَيَأْتِيهِ غَرِيمُهُ وَ يَقُولُ لَهُ اُنْقُدْ لِي مِنَ اَلَّذِي لِي كَذَا وَ كَذَا وَ أَضَعُ لَكَ بَقِيَّتَهُ أَوْ يَقُولُ اُنْقُدْ لِي بَعْضاً وَ أَمُدُّ لَكَ فِي اَلْأَجَلِ فِيمَا بَقِيَ فَقَالَ "لاَ أَرَى بِهِ بَأْساً مَا لَمْ يَزِدْ عَلَى رَأْسِ مَالِهِ شَيْئاً يَقُولُ اَللَّهُ عَزَّ وَ جَلَّ: ۝ فَلَكُمْ رُؤُسُ أَمْوٰالِكُمْ لاٰ تَظْلِمُونَ وَ لاٰ تُظْلَمُونَ ۝ ".

Hadith.3270 - Aban narrated from Muhammad ibn Muslim, who reported from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who owes a debt with a specified due date. The creditor comes to him and says, "Pay me such-and-such amount from what you owe, and I will waive the rest," or says, "Pay me a part now, and I will extend the deadline for the remainder." Imam (as) said: "I see no harm in it, as long as nothing is added to the principal amount." Allah (swt), the Almighty, says: 'Then you shall have your principal; you shall not wrong, nor shall you be wronged.' (Surah Al-Baqarah, 2:279)"

3271 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يُعْطِي أَقْفِزَةً مِنْ حِنْطَةٍ مَعْلُومَةٍ يَطْحَنُونَ بِالدَّرَاهِمِ فَلَمَّا فَرَغَ اَلطَّحَّانُ مِنْ طَحْنِهِ نَقَدَهُ اَلدَّرَاهِمَ وَ قَفِيزاً مِنْهُ وَ هُوَ شَيْءٌ قَدِ اِصْطَلَحُوا عَلَيْهِ فِيمَا بَيْنَهُمْ قَالَ "لاَ بَأْسَ بِهِ وَ إِنْ لَمْ يَكُنْ سَاعَرَهُ عَلَى ذَلِكَ".

Hadith.3271 - Hammad narrated from al-Halabi, who reported from Abu Abdillah (as) regarding a man who gives a specific amount of wheat to a miller to grind for a fee in dirhams. After the milling is completed, the man pays the miller the agreed dirhams along with a portion of the ground wheat, as this is a customary practice among them. Imam (as) said: "There is no harm in it, even if they did not previously agree on this arrangement."

3272 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : "إِنِّي كُنْتُ عِنْدَ قَاضٍ مِنْ قُضَاةِ اَلْمَدِينَةِ فَأَتَاهُ رَجُلاَنِ فَقَالَ أَحَدُهُمَا إِنِّي اِكْتَرَيْتُ مِنْ هَذَا دَابَّةً لِيُبَلِّغَنِي عَلَيْهَا مِنْ كَذَا وَ كَذَا إِلَى كَذَا وَ كَذَا فَلَمْ يُبَلِّغْنِي اَلْمَوْضِعَ فَقَالَ اَلْقَاضِي لِصَاحِبِ اَلدَّابَّةِ بَلَّغْتَهُ إِلَى اَلْمَوْضِعِ قَالَ لاَ قَدْ أَعْيَتْ دَابَّتِي فَلَمْ تَبْلُغْ فَقَالَ لَهُ اَلْقَاضِي لَيْسَ لَكَ كِرَاءٌ إِذْ لَمْ تُبَلِّغْهُ إِلَى اَلْمَوْضِعِ اَلَّذِي اِكْتَرَى دَابَّتَكَ إِلَيْهِ" قَالَ عَلَيْهِ اَلسَّلاَمُ "فَدَعَوْتُهُمَا إِلَيَّ فَقُلْتُ لِلَّذِي اِكْتَرَى لَيْسَ لَكَ يَا عَبْدَ اَللَّهِ أَنْ تَذْهَبَ بِكِرَاءِ دَابَّةِ اَلرَّجُلِ كُلِّهِ وَ قُلْتُ لِلْآخَرِ يَا عَبْدَ اَللَّهِ لَيْسَ لَكَ أَنْ تَأْخُذَ كِرَاءَ دَابَّتِكَ كُلَّهُ وَ لَكِنِ اُنْظُرْ قَدْرَ مَا بَقِيَ مِنَ اَلْمَوْضِعِ وَ قَدْرَ مَا رَكِبْتَهُ فَاصْطَلِحَا عَلَيْهِ " فَفَعَلاَ.

Hadith.3272 - Al-Hasan ibn Mahbub narrated from al-Ala', who reported from Muhammad ibn Muslim: I heard Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) say: "I was once with a judge in Medina when two men approached him. One of them said: 'I hired this man's animal to take me from such-and-such place to such-and-such place, but it did not reach the destination.' The judge asked the owner of the animal, 'Did you take him to the place he hired you for?' He replied: 'No, my animal became exhausted and could not complete the journey.' The judge then said to the owner of the animal, 'You are not entitled to any fare since you did not deliver him to the destination he hired your animal for.'" Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) said: "I called both of them to me and said to the hirer, 'You are not entitled to take back all the fare you paid for the animal.' And I said to the owner, 'You are not entitled to take the full fare for your animal.' Instead, I told them, 'Consider how much of the journey remains and how much of it has been completed. Then come to a mutual agreement about the fare based on that.' So they did as I instructed and settled the matter."

3273 - وَ رَوَى مَنْصُورُ بْنُ يُونُسَ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ قَالَ : كُنْتُ قَاعِداً عِنْدَ قَاضٍ وَ عِنْدَهُ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ جَالِسٌ فَأَتَاهُ رَجُلاَنِ فَقَالَ أَحَدُهُمَا إِنِّي تَكَارَيْتُ إِبِلَ هَذَا اَلرَّجُلِ لِيَحْمِلَ لِي مَتَاعاً إِلَى بَعْضِ اَلْمَعَادِنِ فَاشْتَرَطْتُ أَنْ يُدْخِلَنِي اَلْمَعْدِنَ يَوْمَ كَذَا وَ كَذَا لِأَنَّ بِهَا سُوقاً أَتَخَوَّفُ أَنْ يَفُوتَنِي فَإِنِ اُحْتُبِسْتُ عَنْ ذَلِكَ حَطَطْتُ مِنَ اَلْكِرَاءِ عَنْ كُلِّ يَوْمٍ اِحْتَبَسْتُهُ كَذَا وَ كَذَا وَ إِنَّهُ حَبَسَنِي عَنْ ذَلِكَ اَلْوَقْتِ كَذَا وَ كَذَا يَوْماً فَقَالَ اَلْقَاضِي هَذَا شَرْطٌ فَاسِدٌ وَفِّهِ كِرَاهُ فَلَمَّا قَامَ اَلرَّجُلُ أَقْبَلَ إِلَيَّ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ وَ قَالَ "شَرْطُهُ هَذَا جَائِزٌ مَا لَمْ يَحُطَّ بِجَمِيعِ كِرَاهُ".

Hadith.3273 - Mansur ibn Yunus narrated from Muhammad al-Halabi: I was sitting with a judge, and Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) was also present. Two men approached the judge. One of them said: "I hired this man's camels to transport my goods to a certain mine. I stipulated that he must get me there on a specific day because there is a market there, and I feared missing it. I also stipulated that if I was delayed, I would deduct a specific amount from the fare for each day of the delay. However, he delayed me for several days beyond the agreed time." The judge said: "This condition is invalid. Pay him his full fare." When the man left, Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) turned to me and said: "His condition is valid as long as he does not deduct the entire fare."

3274 - وَ فِي رِوَايَةِ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلَيْنِ كَانَ مَعَهُمَا دِرْهَمَانِ فَقَالَ أَحَدُهُمَا اَلدِّرْهَمَانِ لِي وَ قَالَ اَلْآخَرُ هُمَا بَيْنِي وَ بَيْنَكَ فَقَالَ "أَمَّا اَلَّذِي قَالَ هُمَا بَيْنِي وَ بَيْنَكَ فَقَدْ أَقَرَّ بِأَنَّ أَحَدَ اَلدِّرْهَمَيْنِ لَيْسَ لَهُ وَ أَنَّهُ لِصَاحِبِهِ وَ يُقْسَمُ اَلْآخَرُ بَيْنَهُمَا".

Hadith.3274 - In the narration of Abdullah ibn al-Mughirah, from more than one of our companions, from Abu Abdillah (as): Two men had two dirhams with them. One of them said: "Both dirhams are mine." The other said: "They are shared between me and you." Imam (as) said: "As for the one who said: 'They are shared between me and you,' he has admitted that one of the dirhams does not belong to him and is his companion's. The remaining dirham should be divided equally between them."

3275 - وَ رَوَى عَبْدُ اَللَّهِ بْنُ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلَيْنِ كَانَ لَهُمَا مَالٌ مِنْهُ بِأَيْدِيهِمَا وَ مِنْهُ مُتَفَرِّقٌ عَنْهُمَا فَاقْتَسَمَا بِالسَّوِيَّةِ مَا كَانَ فِي أَيْدِيهِمَا وَ مَا كَانَ غَائِباً فَهَلَكَ نَصِيبُ أَحَدِهِمَا مِمَّا كَانَ عَنْهُ غَائِباً وَ اِسْتَوْفَى اَلْآخَرُ أَ يَرُدُّ عَلَى صَاحِبِهِ قَالَ "نَعَمْ مَا يَذْهَبُ بِمَالِهِ".

Hadith.3275 - Abdullah ibn Muskan narrated from Sulayman ibn Khalid, who said: I asked Abu Abdillah (as) about two men who had shared wealth. Some of it was in their possession, and some of it was scattered and not in their hands. They divided equally what was in their possession, as well as what was absent. Later, one of them lost his share of the absent wealth, while the other received his share in full. I asked: "Should the one who received his full share compensate the other?" Imam (as) said: "Yes, he should compensate him. He cannot take all the wealth for himself."

3276 - وَ فِي رِوَايَةِ اِبْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنِ اِبْنِ طَرَفَةَ : أَنَّ رَجُلَيْنِ اِدَّعَيَا بَعِيراً فَأَقَامَ كُلُّ وَاحِدٍ مِنْهُمَا بَيِّنَةً فَجَعَلَهُ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ بَيْنَهُمَا.

Hadith.3276 - In the narration of Ibn Faddal, from Abu Jamilah, from Simak ibn Harb, from Ibn Tarafah: Two men claimed ownership of a camel, and each presented evidence to support his claim. Imam Ali ibn Abi Talib (as) ruled that the camel should be divided equally between them.

3277 - وَ فِي رِوَايَةِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يُبْضِعُهُ اَلرَّجُلُ ثَلاَثِينَ دِرْهَماً فِي ثَوْبٍ وَ آخَرُ عِشْرِينَ دِرْهَماً فِي ثَوْبٍ فَبَعَثَ اَلثَّوْبَيْنِ وَ لَمْ يَعْرِفْ هَذَا ثَوْبَهُ وَ لاَ هَذَا ثَوْبَهُ قَالَ "يُبَاعُ اَلثَّوْبَانِ فَيُعْطَى صَاحِبُ اَلثَّلاَثِينَ ثَلاَثَةَ أَخْمَاسِ اَلثَّمَنِ وَ اَلْآخَرُ خُمُسَيِ اَلثَّمَنِ" قَالَ فَقُلْتُ فَإِنَّ صَاحِبَ اَلْعِشْرِينَ قَالَ لِصَاحِبِ اَلثَّلاَثِينَ اِخْتَرْ أَيَّهُمَا شِئْتَ قَالَ "لَقَدْ أَنْصَفَهُ".

Hadith.3277 - In the narration of Al-Husayn ibn Abi Al-Ala' from Ishaq ibn Ammar, who reported: Abu Abdillah (as) was asked about a case where a man entrusted another with thirty dirhams to buy a garment, and another entrusted him with twenty dirhams for another garment. Both garments were sent, but it was unclear which garment belonged to whom. Imam (as) said: "The two garments should be sold, and the one who entrusted thirty dirhams should receive three-fifths of the price, and the other should receive two-fifths of the price." I then said: "What if the one who entrusted twenty dirhams said to the other, 'Choose whichever garment you prefer'?" Imam (as) replied: "He has treated him fairly."

3278 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ : فِي رَجُلٍ اِسْتَوْدَعَ رَجُلاً دِينَارَيْنِ وَ اِسْتَوْدَعَهُ آخَرُ دِينَاراً فَضَاعَ دِينَارٌ مِنْهُمَا فَقَالَ "يُعْطَى صَاحِبُ اَلدِّينَارَيْنِ دِينَاراً وَ يَقْتَسِمَانِ اَلدِّينَارَ اَلْبَاقِيَ بَيْنَهُمَا نِصْفَيْنِ".

Hadith.3278 - In the narration of Al-Sakuni from Imam Jafar ibn Muhammad Al-Sadiq (as), from his father, Imam Muhammad ibn Ali Al-Baqir (as): A man entrusted another with two dinars, and another person entrusted him with one dinar. One of the dinars was lost. Imam (as) said: "The owner of the two dinars should be given one dinar, and the remaining dinar should be divided equally between them."

3279 - وَ رُوِيَ عَنْ صَبَّاحٍ اَلْمُزَنِيِّ رَفَعَهُ قَالَ : جَاءَ رَجُلاَنِ إِلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ أَحَدُهُمَا يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنَّ هَذَا غَادَانِي فَجِئْتُ أَنَا بِثَلاَثَةِ أَرْغِفَةٍ وَ جَاءَ هُوَ بِخَمْسَةِ أَرْغِفَةٍ فَتَغَدَّيْنَا وَ مَرَّ بِنَا رَجُلٌ فَدَعَوْنَاهُ إِلَى اَلْغَدَاءِ فَجَاءَ فَتَغَدَّى مَعَنَا فَلَمَّا فَرَغْنَا وَهَبَ لَنَا ثَمَانِيَةَ دَرَاهِمَ وَ مَضَى فَقُلْتُ يَا هَذَا قَاسِمْنِي فَقَالَ لاَ أَفْعَلُ إِلاَّ عَلَى قَدْرِ اَلْحِصَصِ مِنَ اَلْخُبْزِ قَالَ "اِذْهَبَا فَاصْطَلِحَا" قَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنَّهُ يَأْبَى أَنْ يُعْطِيَنِي إِلاَّ ثَلاَثَةَ دَرَاهِمَ وَ يَأْخُذُ هُوَ خَمْسَةَ دَرَاهِمَ فَاحْمِلْنَا عَلَى اَلْقَضَاءِ قَالَ فَقَالَ لَهُ "يَا عَبْدَ اَللَّهِ أَ تَعْلَمُ أَنَّ ثَلاَثَةَ أَرْغِفَةٍ تِسْعَةُ أَثْلاَثٍ" قَالَ نَعَمْ قَالَ "وَ تَعْلَمُ أَنَّ خَمْسَةَ أَرْغِفَةٍ خَمْسَةَ عَشَرَ ثُلُثاً" قَالَ نَعَمْ قَالَ "فَأَكَلْتَ أَنْتَ مِنْ تِسْعَةِ أَثْلاَثٍ ثَمَانِيَةً وَ بَقِيَ لَكَ وَاحِدٌ وَ أَكَلَ هَذَا مِنْ خَمْسَةَ عَشَرَ ثَمَانِيَةً وَ بَقِيَ لَهُ سَبْعَةٌ وَ أَكَلَ اَلضَّيْفُ مِنْ خُبْزِ هَذَا سَبْعَةَ أَثْلاَثٍ وَ مِنْ خُبْزِكَ هَذَا اَلثُّلُثَ اَلَّذِي بَقِيَ مِنْ خُبْزِكَ فَأَصَابَ كُلَّ وَاحِدٍ مِنْكُمْ ثَمَانِيَةُ أَثْلاَثٍ فَلِهَذَا سَبْعَةُ دَرَاهِمَ بَدَلَ كُلِّ ثُلُثٍ دِرْهَمٌ وَ لَكَ أَنْتَ لِثُلُثِكَ دِرْهَمٌ فَخُذْ أَنْتَ دِرْهَماً وَ أَعْطِ هَذَا سَبْعَةَ دَرَاهِمَ".

Hadith.3279 - It is narrated from Sabbah Al-Muzani, who raised it (in chain of narration): Two men came to Commander of the Faithful (as). One of them said: "O Commander of the Faithful, this man and I went out together. I brought three loaves of bread, and he brought five loaves of bread. We had lunch together, and a man passed by us, so we invited him to join us for lunch. He came and ate with us. When we finished, he gifted us eight dirhams and left. I said to this man: 'Divide the dirhams with me.' He said: 'I will not do so except based on the proportion of the shares of the bread.' Commander of the Faithful (as) said: 'Go and reconcile between yourselves.' The man replied: 'O Commander of the Faithful, he refuses to give me more than three dirhams while he takes five dirhams. Judge between us.' Commander of the Faithful (as) said to him: 'O servant of Allah (swt), do you know that three loaves of bread equal nine thirds?' He said: 'Yes.' Imam (as) continued: 'And do you know that five loaves of bread equal fifteen thirds?' He said: 'Yes.' Imam (as) said: 'You ate from your nine-thirds eight-thirds, leaving you one-third. And this man ate from his fifteen-thirds eight-thirds, leaving him seven-thirds. The guest ate seven-thirds from this man's bread and one-third from your bread. Thus, each of you consumed eight-thirds. This man is entitled to seven dirhams, one dirham for each remaining third of bread he contributed, and you are entitled to one dirham for the one-third you contributed. So, take one dirham, and give this man seven dirhams.'"

3280 - رُوِيَ عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ : قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ بِمَ تُعْرَفُ عَدَالَةُ اَلرَّجُلِ بَيْنَ اَلْمُسْلِمِينَ حَتَّى تُقْبَلَ شَهَادَتُهُ لَهُمْ وَ عَلَيْهِمْ فَقَالَ "أَنْ تَعْرِفُوهُ بِالسِّتْرِ وَ اَلْعَفَافِ، وَ كَفِّ اَلْبَطْنِ وَ اَلْفَرْجِ وَ اَلْيَدِ وَ اَللِّسَانِ وَ تُعْرَفُ بِاجْتِنَابِ اَلْكَبَائِرِ اَلَّتِي أَوْعَدَ اَللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا اَلنَّارَ مِنْ شُرْبِ اَلْخُمُورِ وَ اَلزِّنَا وَ اَلرِّبَا وَ عُقُوقِ اَلْوَالِدَيْنِ وَ اَلْفِرَارِ مِنَ اَلزَّحْفِ وَ غَيْرِ ذَلِكَ وَ اَلدَّلاَلَةُ عَلَى ذَلِكَ كُلِّهِ أَنْ يَكُونَ سَاتِراً لِجَمِيعِ عُيُوبِهِ حَتَّى يَحْرُمَ عَلَى اَلْمُسْلِمِينَ مَا وَرَاءَ ذَلِكَ مِنْ عَثَرَاتِهِ وَ عُيُوبِهِ وَ تَفْتِيشُ مَا وَرَاءَ ذَلِكَ وَ يَجِبَ عَلَيْهِمْ تَزْكِيَتُهُ وَ إِظْهَارُ عَدَالَتِهِ فِي اَلنَّاسِ وَ يَكُونَ مَعَهُ اَلتَّعَاهُدُ لِلصَّلَوَاتِ اَلْخَمْسِ إِذَا وَاظَبَ عَلَيْهِنَّ وَ حَفِظَ مَوَاقِيتَهُنَّ بِحُضُورِ جَمَاعَةٍ مِنَ اَلْمُسْلِمِينَ وَ أَنْ لاَ يَتَخَلَّفَ عَنْ جَمَاعَتِهِمْ فِي مُصَلاَّهُمْ إِلاَّ مِنْ عِلَّةٍ فَإِذَا كَانَ كَذَلِكَ لاَزِماً لِمُصَلاَّهُ عِنْدَ حُضُورِ اَلصَّلَوَاتِ اَلْخَمْسِ فَإِذَا سُئِلَ عَنْهُ فِي قَبِيلَتِهِ وَ مَحَلَّتِهِ قَالُوا مَا رَأَيْنَا مِنْهُ إِلاَّ خَيْراً، مُوَاظِباً عَلَى اَلصَّلَوَاتِ مُتَعَاهِداً لِأَوْقَاتِهَا فِي مُصَلاَّهُ فَإِنَّ ذَلِكَ يُجِيزُ شَهَادَتَهُ وَ عَدَالَتَهُ بَيْنَ اَلْمُسْلِمِينَ وَ ذَلِكَ أَنَّ اَلصَّلاَةَ سِتْرٌ وَ كَفَّارَةٌ لِلذُّنُوبِ وَ لَيْسَ يُمْكِنُ اَلشَّهَادَةُ عَلَى اَلرَّجُلِ بِأَنَّهُ يُصَلِّي إِذَا كَانَ لاَ يَحْضُرُ مُصَلاَّهُ وَ يَتَعَاهَدُ جَمَاعَةَ اَلْمُسْلِمِينَ وَ إِنَّمَا جُعِلَ اَلْجَمَاعَةُ وَ اَلاِجْتِمَاعُ إِلَى اَلصَّلاَةِ لِكَيْ يُعْرَفَ مَنْ يُصَلِّي مِمَّنْ لاَ يُصَلِّي وَ مَنْ يَحْفَظُ مَوَاقِيتَ اَلصَّلَوَاتِ مِمَّنْ يُضَيِّعُ وَ لَوْ لاَ ذَلِكَ لَمْ يُمْكِنْ أَحَداً أَنْ يَشْهَدَ عَلَى آخَرَ بِصَلاَحٍ لِأَنَّ مَنْ لاَ يُصَلِّي لاَ صَلاَحَ لَهُ بَيْنَ اَلْمُسْلِمِينَ فَإِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ هَمَّ بِأَنْ يُحْرِقَ قَوْماً فِي مَنَازِلِهِمْ، لِتَرْكِهِمُ اَلْحُضُورَ لِجَمَاعَةِ اَلْمُسْلِمِينَ وَ قَدْ كَانَ مِنْهُمْ مَنْ يُصَلِّي فِي بَيْتِهِ فَلَمْ يَقْبَلْ مِنْهُ ذَلِكَ وَ كَيْفَ تُقْبَلُ شَهَادَةٌ أَوْ عَدَالَةٌ بَيْنَ اَلْمُسْلِمِينَ مِمَّنْ جَرَى اَلْحُكْمُ مِنَ اَللَّهِ عَزَّ وَ جَلَّ وَ مِنْ رَسُولِهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِيهِ اَلْحَرَقُ فِي جَوْفِ بَيْتِهِ بِالنَّهَارِ وَ قَدْ كَانَ يَقُولُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "لاَ صَلاَةَ لِمَنْ لاَ يُصَلِّي فِي اَلْمَسْجِدِ مَعَ اَلْمُسْلِمِينَ إِلاَّ مِنْ عِلَّةٍ" ".

Hadith.3280 - It is narrated from Abdullah ibn Abi Ya'fur, who said: I asked Abu Abdullah (as): "By what means is the righteousness ('Adalah) of a man among the Muslims recognized, so that his testimony may be accepted for or against them?" Imam (as) replied: "It is recognized by his modesty and chastity, by his restraint over his stomach, private parts, hands, and tongue, and by his avoidance of major sins for which Allah (swt), the Mighty and Majestic, has threatened punishment in Hell. These sins include: drinking alcohol, fornication, usury, disobedience to parents, fleeing from battle, and other similar acts. The sign of all this is that he covers his faults and defects, making it impermissible for Muslims to investigate or expose his errors and shortcomings. It becomes obligatory upon them to testify to his righteousness and exhibit his piety among people. Additionally, he must be diligent in observing the five daily prayers, maintaining their times, and attending congregational prayers with the Muslims. He should not miss the congregation at the mosque except for a valid excuse. If he remains steadfast in attending his place of prayer for the five daily prayers, and when asked about him in his community or neighborhood, people say: 'We have seen nothing but good from him. He is regular in prayers, punctual in observing their times, and consistently present at his place of prayer,' then this confirms his testimony and establishes his righteousness among Muslims. This is because prayer serves as a covering and an expiation for sins. It is not possible to testify to a man's observance of prayer unless he attends his place of worship and maintains congregation with the Muslims. Indeed, congregation and assembly for prayer were instituted so that those who pray may be distinguished from those who do not, and those who guard the times of prayer from those who neglect them. Without this, no one could testify to another's piety. Whoever does not pray has no righteousness among the Muslims. The Messenger of Allah (swt) (peace be upon him and his family) even intended to burn the houses of those who abandoned congregational prayer, despite some of them praying at home. This was not accepted from them. How then can the testimony or righteousness of someone be accepted when Allah (swt), the Mighty and Majestic, and His Messenger (peace be upon him and his family) had judged that such a person deserves to be burned in his house during the daytime? The Messenger of Allah (swt) (peace be upon him and his family) used to say: 'There is no prayer for the one who does not pray in the mosque with the Muslims, except due to a valid excuse.'"

3281 - رُوِيَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ قَالَ : سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَمَّا يُرَدُّ مِنَ اَلشُّهُودِ فَقَالَ "اَلظَّنِينُ وَ اَلْمُتَّهَمُ وَ اَلْخَصْمُ" قَالَ قُلْتُ فَالْفَاسِقُ وَ اَلْخَائِنُ قَالَ "هَذَا يَدْخُلُ فِي اَلظَّنِينِ".

Hadith.3281 - It is narrated from Ubaydullah ibn Ali Al-Halabi, who said: Abu Abdullah (as) was asked about the categories of witnesses whose testimony is to be rejected. Imam (as) replied: "The one suspected (Al-Zaneen), the accused (Al-Muttaham), and the adversary (Al-Khasm)." I said: "What about the immoral (Al-Fasiq) and the dishonest (Al-Kha'in)?" Imam (as) said: "These fall under the category of the suspected (Al-Zaneen)."

3282 - وَ فِي حَدِيثٍ آخَرَ قَالَ : "لاَ يَجُوزُ شَهَادَةُ اَلْمُرِيبِ وَ اَلْخَصْمِ وَ دَافِعِ مَغْرَمٍ أَوْ أَجِيرٍ أَوْ شَرِيكٍ، أَوْ مُتَّهَمٍ أَوْ تَابِعٍ وَ لاَ تُقْبَلُ شَهَادَةُ شَارِبِ اَلْخَمْرِ وَ لاَ شَهَادَةُ اَللاَّعِبِ بِالشِّطْرَنْجِ وَ اَلنَّرْدِ وَ لاَ شَهَادَةُ اَلْمُقَامِرِ".

Hadith.3282 - And in another narration, Imam (as) said: "The testimony of the one who arouses suspicion (Al-Mureeb), the adversary (Al-Khasm), the one evading a financial obligation (Dafi' Maghram), the hired worker (Ajir), the business partner (Shareek), the accused (Mutaham), or the follower (Tabi') is not valid. Furthermore, the testimony of a wine drinker (Sharib Al-Khamr), a player of chess (Shatranj) and dice (Nard), and a gambler (Muqamir) is not accepted."

3283 - وَ رَوَى عَلِيُّ بْنُ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ اَلصَّلْتِ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ رِفْقَةٍ كَانُوا فِي طَرِيقٍ فَقُطِعَ عَلَيْهِمُ اَلطَّرِيقُ فَأُخِذَ اَللُّصُوصُ فَشَهِدَ بَعْضُهُمْ لِبَعْضٍ فَقَالَ "لاَ تُقْبَلُ شَهَادَتُهُمْ إِلاَّ بِالْإِقْرَارِ مِنَ اَللُّصُوصِ أَوْ شَهَادَةٍ مِنْ غَيْرِهِمْ عَلَيْهِمْ ".

Hadith.3283 - And Ali ibn Asbat narrated from Muhammad ibn Al-Salt who said: I asked Abu Al-Hasan Al-Ridha (as) about a group of travelers who were ambushed by robbers on their journey. The robbers were captured, and some of them testified in favor of the others. Imam (as) replied: "Their testimony is not accepted except if it is accompanied by a confession from the robbers themselves or testimony against them from others."

3284 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "تَجُوزُ شَهَادَةُ اَلْعَبْدِ اَلْمُسْلِمِ عَلَى اَلْحُرِّ اَلْمُسْلِمِ ".

Hadith.3284 - And Al-Hasan ibn Mahbub narrated from Al-Alaa, from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): "The testimony of a Muslim slave is valid against a free Muslim."

3285 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَوْ قَالَ سَأَلَهُ بَعْضُ أَصْحَابِهِ : عَنِ اَلرَّجُلِ يَشْهَدُ لِأَبِيهِ أَوِ اَلْأَخِ لِأَخِيهِ أَوِ اَلرَّجُلِ لاِمْرَأَتِهِ قَالَ "لاَ بَأْسَ بِذَلِكَ إِذَا كَانَ خَيِّراً تُقْبَلُ شَهَادَتُهُ لِأَبِيهِ وَ اَلْأَبِ لاِبْنِهِ وَ اَلْأَخِ لِأَخِيهِ".

Hadith.3285 - And Al-Hasan ibn Mahbub narrated from Hisham ibn Salim, from Ammar ibn Marwan, who said: I asked Abu Abdullah (as), or it is said that one of his companions asked him, regarding a man who testifies in favor of his father, or a brother for his brother, or a man for his wife. Imam (as) said: "There is no harm in that if he is righteous. His testimony is accepted for his father, and a father's testimony is accepted for his son, and a brother's testimony is accepted for his brother."

3286 - وَ فِي خَبَرٍ آخَرَ : "أَنَّهُ لاَ تُقْبَلُ شَهَادَةُ اَلْوَلَدِ عَلَى وَالِدِهِ ".

Hadith.3286 - And in another report: "The testimony of a child against his parent is not accepted."

3287 - وَ رَوَى اَلْحَسَنُ بْنُ زَيْدٍ نَحْواً مِمَّا ذَكَرَهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "أُتِيَ عُمَرُ بْنُ اَلْخَطَّابِ بِقُدَامَةَ بْنِ مَظْعُونٍ قَدْ شَرِبَ اَلْخَمْرَ فَشَهِدَ عَلَيْهِ رَجُلاَنِ أَحَدُهُمَا خَصِيٌّ وَ هُوَ عَمْرٌو اَلتَّمِيمِيُّ وَ اَلْآخَرُ اَلْمُعَلَّى بْنُ اَلْجَارُودِ فَشَهِدَ أَحَدُهُمَا أَنَّهُ رَآهُ يَشْرَبُ وَ شَهِدَ اَلْآخَرُ أَنَّهُ رَآهُ يَقِيءُ اَلْخَمْرَ فَأَرْسَلَ عُمَرُ إِلَى أُنَاسٍ مِنْ أَصْحَابِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِيهِمْ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لِعَلِيٍّ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ يَا أَبَا اَلْحَسَنِ فَإِنَّكَ اَلَّذِي قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "أَعْلَمُ هَذِهِ اَلْأُمَّةِ وَ أَقْضَاهَا بِالْحَقِّ" فَإِنَّ هَذَيْنِ قَدِ اِخْتَلَفَا فِي شَهَادَتِهِمَا فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "مَا اِخْتَلَفَا فِي شَهَادَتِهِمَا وَ مَا قَاءَهَا حَتَّى شَرِبَهَا " فَقَالَ هَلْ تَجُوزُ شَهَادَةُ اَلْخَصِيِّ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "مَا ذَهَابُ أُنْثَيَيْهِ إِلاَّ كَذَهَابِ بَعْضِ أَعْضَائِهِ"".

Hadith.3287 - And Al-Hasan bin Zayd narrated something similar from Imam Jafar ibn Muhammad Al-Sadiq (as), from his father, Imam Muhammad ibn Ali Al-Baqir (as), who said: "Umar bin Al-Khattab was presented with Qudamah bin Maz'un, who had drunk alcohol. Two men testified against him-one of them was a eunuch, Amr Al-Tamimi, and the other was Al-Mu'alla bin Al-Jarood. One of them testified that he saw him drinking, and the other testified that he saw him vomiting alcohol. Umar then sent for a group of the companions of the Messenger of Allah (swt), peace be upon him and his family, among them Commander of the Faithful Imam Ali ibn Abi Talib (as). Umar said to Imam Ali ibn Abi Talib (as): 'What do you say, O Abu Al-Hasan? For you are the one about whom the Messenger of Allah (swt), peace be upon him and his family, said: "The most knowledgeable of this nation and the one who judges with truth."' Imam Ali ibn Abi Talib (as) said: 'They have not differed in their testimony, for he would not have vomited it unless he had drunk it.' Umar then asked: 'Is the testimony of a eunuch acceptable?' Imam Ali ibn Abi Talib (as) replied: 'The loss of his testicles is no different than the loss of some other part of his body.'"

3288 - وَ رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ : "لاَ تُقْبَلُ شَهَادَةُ ذِي شَحْنَاءَ أَوْ ذِي مُخْزِيَةٍ فِي اَلدِّينِ".

Hadith.3288 - And Isma'il bin Muslim narrated from Imam Jafar ibn Muhammad Al-Sadiq (as), from his father, Imam Muhammad ibn Ali Al-Baqir (as), from his forefathers, peace be upon them, who said: "The testimony of one who harbors enmity or one who has a disgraceful reputation in religion is not accepted."

3289 - وَ قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "مَنْ شَهِدَ عِنْدَنَا بِشَهَادَةٍ ثُمَّ غَيَّرَ أَخَذْنَا بِالْأُولَى وَ طَرَحْنَا اَلْأُخْرَى".

Hadith.3289 - And the Prophet, may Allah (swt) bless him and his family, said: "Whoever testifies before us with a testimony and then changes it, we will accept the first (testimony) and discard the second (testimony)."

3290 - وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "لاَ تُصَلَّى خَلْفَ مَنْ يَبْغِي عَلَى اَلْأَذَانِ وَ اَلصَّلاَةِ بِالنَّاسِ أَجْراً وَ لاَ تُقْبَلُ شَهَادَتُهُ".

Hadith.3290 - And Muhammad ibn Muslim narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said: "Do not pray behind one who seeks payment for the call to prayer and leading people in prayer, and his testimony is not accepted."

3291 - وَ رَوَى اَلْعَلاَءُ بْنُ سَيَابَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "لاَ تُقْبَلُ شَهَادَةُ صَاحِبِ اَلنَّرْدِ وَ اَلْأَرْبَعَةَ عَشَرَ وَ صَاحِبِ اَلشَّاهَيْنِ يَقُولُ لاَ وَ اَللَّهِ وَ بَلَى وَ اَللَّهِ مَاتَ وَ اَللَّهِ شَاهُهُ وَ قُتِلَ وَ اَللَّهِ شَاهُهُ وَ اَللَّهُ تَعَالَى ذِكْرُهُ شَاهُهُ مَا مَاتَ وَ لاَ قُتِلَ".

Hadith.3291 - And Al-'Ala ibn Sayabah narrated from Abu Abdullah (as), who said: "The testimony of the player of nard (a type of board game), the one who plays arba'ata 'ashar (a gambling game), and the player of chess is not accepted. They say, 'No, by Allah (swt),' and 'Yes, by Allah (swt),' and 'By Allah (swt), his king (chess piece) died,' and 'By Allah (swt), his king (chess piece) was killed,' while Allah (swt), exalted is His mention, is the true King who neither dies nor is killed."

3292 - وَ رَوَى سَمَاعَةُ بْنُ مِهْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "وَ لاَ بَأْسَ بِشَهَادَةِ اَلضَّيْفِ إِذَا كَانَ عَفِيفاً صَائِناً" قَالَ "وَ يُكْرَهُ شَهَادَةُ اَلْأَجِيرِ لِصَاحِبِهِ وَ لاَ بَأْسَ بِشَهَادَتِهِ لِغَيْرِهِ وَ لاَ بَأْسَ بِهَا لَهُ عِنْدَ مُفَارَقَتِهِ".

Hadith.3292 - And Sama'ah ibn Mehran narrated from Abu Baseer, from Abu Abdullah (as), who said: "There is no harm in the testimony of a guest if he is chaste and upright." Imam (as) also said: "The testimony of an employee for his employer is disliked, but there is no harm in his testimony for someone else, and there is no harm in his testimony for the employer after leaving his service."

3293 - وَ رَوَى فَضَالَةُ عَنْ أَبَانٍ قَالَ : سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ شَرِيكَيْنِ شَهِدَ أَحَدُهُمَا لِصَاحِبِهِ قَالَ "تَجُوزُ شَهَادَتُهُ إِلاَّ فِي شَيْءٍ لَهُ فِيهِ نَصِيبٌ ".

Hadith.3293 - And Fadalah narrated from Aban, who said: Abu Abdullah (as), was asked about two partners, one of whom testified for the other. Imam (as) said: "His testimony is valid except in something where he has a share."

3294 - وَ رُوِيَ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ : "شَهَادَةُ اَلصِّبْيَانِ جَائِزَةٌ بَيْنَهُمْ مَا لَمْ يَتَفَرَّقُوا أَوْ يَرْجِعُوا إِلَى أَهْلِيهِمْ ".

Hadith.3294 - And it was narrated from Talhah ibn Zayd, from Imam Jafar ibn Muhammad Al-Sadiq (as), from his father Imam Muhammad ibn Ali Al-Baqir (as), from his forefathers, from Imam Ali ibn Abi Talib (as), who said: "The testimony of children is valid among them as long as they have not dispersed or returned to their families."

3295 - وَ رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ شَهَادَةَ اَلصِّبْيَانِ إِذَا شَهِدُوا وَ هُمْ صِغَارٌ جَازَتْ إِذَا كَبِرُوا مَا لَمْ يَنْسَوْهَا وَ كَذَلِكَ اَلْيَهُودُ وَ اَلنَّصَارَى إِذَا أَسْلَمُوا جَازَتْ شَهَادَتُهُمْ وَ اَلْعَبْدُ إِذَا أُشْهِدَ عَلَى شَهَادَةٍ ثُمَّ أُعْتِقَ جَازَتْ شَهَادَتُهُ إِذَا لَمْ يَرُدَّهَا اَلْحَاكِمُ قَبْلَ أَنْ يُعْتَقَ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "إِنْ أُعْتِقَ اَلْعَبْدُ لِمَوْضِعِ اَلشَّهَادَةِ لَمْ تَجُزْ شَهَادَتُهُ".

Hadith.3295 - And it was narrated by Isma'il ibn Muslim, from Imam Jafar ibn Muhammad Al-Sadiq (as), from his father Imam Muhammad ibn Ali Al-Baqir (as), from his forefathers, from Imam Ali ibn Abi Talib (as), who said: "The testimony of children, if they testified while they were young, is valid when they grow older as long as they have not forgotten it. Likewise, the testimony of Jews and Christians, if they embrace Islam, is valid. Also, the testimony of a slave, if he was made to testify and then was freed, is valid as long as the judge did not reject it before his emancipation." And Imam (as) said: "If the slave was freed specifically for the purpose of testimony, his testimony is not valid."

3296 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "تَجُوزُ شَهَادَةُ اَلْمَمْلُوكِ مِنْ أَهْلِ اَلْقِبْلَةِ عَلَى أَهْلِ اَلْكِتَابِ ".

Hadith.3296 - And it was narrated by Al-Hasan ibn Mahbub, from Al-Ala', from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said: "The testimony of a slave from the people of the Qiblah (Muslims) is valid against the People of the Book (Jews and Christians)."

3297 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنِ اَلْعَلاَءِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "لاَ تُقْبَلُ شَهَادَةُ سَابِقِ اَلْحَاجِّ إِنَّهُ قَتَلَ رَاحِلَتَهُ وَ أَفْنَى زَادَهُ وَ أَتْعَبَ نَفْسَهُ وَ اِسْتَخَفَّ بِصَلاَتِهِ قِيلَ فَالْمُكَارِي وَ اَلْجَمَّالُ وَ اَلْمَلاَّحُ " فَقَالَ "وَ مَا بَأْسٌ بِهِمْ تُقْبَلُ شَهَادَتُهُمْ إِذَا كَانُوا صُلَحَاءَ".

Hadith.3297 - And it was narrated by Muhammad ibn Abi Umayr, from Al-Ala' ibn Sayabah, from Abu Abdullah (as), who said that Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), said: "The testimony of one who hastens ahead of the pilgrims is not accepted, as he has killed his mount, consumed his provisions, exhausted himself, and neglected his prayers." It was asked: "What about the muleteer, the camel driver, and the sailor?" Imam (as) said: "There is no harm in them; their testimony is accepted if they are righteous."

3298 - وَ رُوِيَ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ قَالَ : قُلْتُ لِلرِّضَا عَلَيْهِ اَلسَّلاَمُ رَجُلٌ طَلَّقَ اِمْرَأَتَهُ وَ أَشْهَدَ شَاهِدَيْنِ نَاصِبِيَّيْنِ قَالَ "كُلُّ مَنْ وُلِدَ عَلَى اَلْفِطْرَةِ وَ عُرِفَ بِالصَّلاَحِ فِي نَفْسِهِ جَازَتْ شَهَادَتُهُ".

Hadith.3298 - And it was narrated from Abdullah ibn Al-Mughirah who said: I asked Imam Ali ibn Musa Ar-Ridha (as), about a man who divorced his wife and brought two witnesses who were Nasibis. Imam (as) said: "Everyone who is born upon the natural disposition (Fitrah) and is known for righteousness in himself, his testimony is accepted."

3299 - وَ رُوِيَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ هَلْ تَجُوزُ شَهَادَةُ أَهْلِ اَلذِّمَّةِ عَلَى غَيْرِ أَهْلِ مِلَّتِهِمْ قَالَ "نَعَمْ إِنْ لَمْ يُوجَدْ مِنْ أَهْلِ مِلَّتِهِمْ جَازَتْ شَهَادَةُ غَيْرِهِمْ إِنَّهُ لاَ يَصْلُحُ ذَهَابُ حَقِّ أَحَدٍ".

Hadith.3299 - And it was narrated from Ubaydullah ibn Ali Al-Halabi who said: I asked Abu Abdullah (as), whether the testimony of the People of the Book (Ahl al-Dhimmah) is valid against those not of their religion. Imam (as) said: "Yes, if witnesses from their own religion cannot be found, then the testimony of others is valid, for it is not right for anyone's rights to be lost."

3300 - وَ رَوَى اَلْحَسَنُ بْنُ عَلِيٍّ اَلْوَشَّاءُ عَنْ أَحْمَدَ بْنِ عُمَرَ قَالَ : سَأَلْتُهُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: ۝ ذَوٰا عَدْلٍ مِنْكُمْ أَوْ آخَرٰانِ مِنْ غَيْرِكُمْ ۝ قَالَ "اَللَّذَانِ مِنْكُمْ مُسْلِمَانِ وَ اَللَّذَانِ مِنْ غَيْرِكُمْ مِنْ أَهْلِ اَلْكِتَابِ فَإِنْ لَمْ تَجِدْ مِنْ أَهْلِ اَلْكِتَابِ فَمِنَ اَلْمَجُوسِ لِأَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ "سُنُّوا بِهِمْ سُنَّةَ أَهْلِ اَلْكِتَابِ " وَ ذَلِكَ إِذَا مَاتَ اَلرَّجُلُ بِأَرْضِ غُرْبَةٍ فَلَمْ يَجِدْ مُسْلِمَيْنِ يُشْهِدُهُمَا فَرَجُلاَنِ مِنْ أَهْلِ اَلْكِتَابِ ".

Hadith.3300 - And it was narrated by Al-Hasan ibn Ali Al-Washsha' from Ahmad ibn Umar, who said: I asked Imam (as) about the saying of Allah (swt), the Almighty and Majestic: "Two just men from among you or two others from outside you." (Surah Al-Ma'idah 5:106) Imam (as) said: "The two from among you are Muslims, and the two from outside you are from the People of the Book (Ahl al-Kitab). And if none from the People of the Book can be found, then from the Magians, because the Messenger of Allah (swt), peace be upon him and his family, said: 'Deal with them as you would with the People of the Book.' And this applies if a man dies in a foreign land and cannot find two Muslims to bear witness, then two men from the People of the Book may act as witnesses."

3301 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : "فِي اَلْمُكَاتَبِ كَانَ اَلنَّاسُ مُدَّةً لاَ يَشْتَرِطُونَ إِنْ عَجَزَ فَهُوَ رَدٌّ فِي اَلرِّقِّ فَهُمُ اَلْيَوْمَ يَشْتَرِطُونَ وَ اَلْمُسْلِمُونَ عِنْدَ شُرُوطِهِمْ وَ يُجْلَدُ فِي اَلْحَدِّ عَلَى قَدْرِ مَا أُعْتِقَ مِنْهُ" قُلْتُ أَ رَأَيْتَ إِنْ أُعْتِقَ نِصْفُهُ أَ تَجُوزُ شَهَادَتُهُ فِي اَلطَّلاَقِ قَالَ "إِنْ كَانَ مَعَهُ رَجُلٌ وَ اِمْرَأَةٌ جَازَتْ شَهَادَتُهُ".

Hadith.3301 - And it was narrated by Hammad from Al-Halabi, who said: I heard Abu Abdullah (as), say: "Regarding a mukatab (a slave under a contract of emancipation), there was a time when people did not stipulate that if he failed to fulfill the terms of his contract, he would revert to slavery. But today, they stipulate this condition, and Muslims are bound by their conditions. If a mukatab commits an offense requiring a legal punishment (hudud), he is punished in proportion to the extent to which he has been freed." I asked: "What if half of him has been freed? Does his testimony in matters of divorce count?" Imam (as) said: "If he testifies alongside a man and a woman, his testimony is accepted."

3302 - وَ رَوَى عَبْدُ اَللَّهِ بْنُ اَلْمُغِيرَةِ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ : "مَنْ وُلِدَ عَلَى اَلْفِطْرَةِ وَ عُرِفَ بِالصَّلاَحِ فِي نَفْسِهِ جَازَتْ شَهَادَتُهُ".

Hadith.3302 - And it was narrated by Abdullah ibn Al-Mughirah from Abu Al-Hasan Imam Ali ibn Musa Ar-Ridha (as), who said: "Whoever is born upon the natural disposition (fitrah) and is known for his righteousness in himself, his testimony is valid."

3303 - وَ رُوِيَ عَنِ اَلْعَلاَءِ بْنِ سَيَابَةَ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ شَهَادَةِ مَنْ يَلْعَبُ بِالْحَمَامِ قَالَ "لاَ بَأْسَ إِذَا كَانَ لاَ يُعْرَفُ بِفِسْقٍ" قُلْتُ فَإِنَّ مَنْ قِبَلَنَا يَقُولُونَ قَالَ عُمَرُ هُوَ شَيْطَانٌ فَقَالَ "سُبْحَانَ اَللَّهِ أَ مَا عَلِمْتَ أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ "إِنَّ اَلْمَلاَئِكَةَ لَتَنْفِرُ عِنْدَ اَلرِّهَانِ وَ تَلْعَنُ صَاحِبَهُ مَا خَلاَ اَلْحَافِرَ وَ اَلْخُفَّ وَ اَلرِّيشَ وَ اَلنَّصْلَ فَإِنَّهَا تَحْضُرُهَا اَلْمَلاَئِكَةُ" وَ قَدْ سَابَقَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ، أُسَامَةَ بْنَ زَيْدٍ وَ أَجْرَى اَلْخَيْلَ".

Hadith.3303 - And it was narrated from Al-Ala ibn Sayabah who said: I asked Abu Abdullah (as), about the testimony of one who plays with pigeons. Imam (as) said: "There is no harm if he is not known for sinfulness." I said: The people around us say that Umar called them to be a 'devil'. Imam (as) replied: "Glory be to Allah (swt)! Do you not know that the Messenger of Allah (swt), peace and blessings be upon him and his family, said: 'Indeed, the angels flee from gambling and curse its participant, except for activities involving hoofs, claws, feathers, and arrows, for the angels attend such activities.' And the Messenger of Allah (swt), peace and blessings be upon him and his family, raced with Usamah ibn Zayd and ran horses."

3304 - وَ رُوِيَ عَنْ دَاوُدَ بْنِ اَلْحُصَيْنِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : "أَقِيمُوا اَلشَّهَادَةَ عَلَى اَلْوَالِدَيْنِ وَ اَلْوَلَدِ وَ لاَ تُقِيمُوهَا عَلَى اَلْأَخِ فِي اَلدِّيْنِ اَلضَّيْرَ" قُلْتُ وَ مَا اَلضَّيْرُ قَالَ "إِذَا تَعَدَّى فِيهِ صَاحِبُ اَلْحَقِّ اَلَّذِي يَدَّعِيهِ قِبَلَهُ خِلاَفَ مَا أَمَرَ اَللَّهُ عَزَّ وَ جَلَّ وَ رَسُولُهُ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ مَثَلُ ذَلِكَ أَنْ يَكُونَ لِرَجُلٍ عَلَى آخَرَ دَيْنٌ وَ هُوَ مُعْسِرٌ وَ قَدْ أَمَرَ اَللَّهُ تَعَالَى بِإِنْظَارِهِ حَتَّى يَيْسَرَ فَقَالَ "فَنَظِرَةٌ إِلىٰ مَيْسَرَةٍ" وَ يَسْأَلُكَ أَنْ تُقِيمَ اَلشَّهَادَةَ وَ أَنْتَ تَعْرِفُهُ بِالْعُسْرِ فَلاَ يَحِلُّ لَكَ أَنْ تُقِيمَ اَلشَّهَادَةَ فِي حَالِ اَلْعُسْرِ".

Hadith.3304 - And it was narrated from Dawud ibn Al-Husayn who said: I heard Abu Abdullah (as), say: "Establish testimony against parents and children, but do not establish it against a brother in religion out of harm (al-ḍayr)." I said: What is al-ḍayr? Imam (as) said: "It is when the claimant transgresses in demanding his right contrary to what Allah (swt), the Almighty, and His Messenger (sw) have commanded. An example of this is when one man has a debt upon another who is in hardship, and Allah (swt), the Exalted, has commanded to grant him respite until ease, as He (swt) said: 'then a respite until ease.' (Surah Al-Baqarah 2:280), Yet, he asks you to bear witness against him while you know he is in hardship. It is not permissible for you to establish the testimony during his state of hardship."

3305 - وَ رَوَى مِسْمَعٌ كِرْدِينٌ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي أَرْبَعَةٍ شَهِدُوا عَلَى رَجُلٍ بِالزِّنَا فَرُجِمَ ثُمَّ رَجَعَ أَحَدُهُمْ وَ قَالَ شَكَكْتُ فِي شَهَادَتِي قَالَ "عَلَيْهِ اَلدِّيَةُ" قَالَ قُلْتُ فَإِنَّهُ قَالَ شَهِدْتُ عَلَيْهِ مُتَعَمِّداً قَالَ "يُقْتَلُ".

Hadith.3305 - And it was narrated by Misma' Kardin from Abu Abdullah (as), regarding four witnesses who testified against a man for adultery, and he was stoned. Then one of them retracted and said: "I doubted my testimony." Imam (as) said: "He must pay the blood money." I said: What if he said: "I testified against him intentionally"? Imam (as) said: "He is to be executed."

3306 - وَ رَوَى مُحَمَّدُ بْنُ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : "لاَ آخُذُ بِقَوْلِ عَرَّافٍ وَ لاَ قَائِفٍ وَ لاَ لِصٍّ، وَ لاَ أَقْبَلُ شَهَادَةَ اَلْفَاسِقِ إِلاَّ عَلَى نَفْسِهِ ".

Hadith.3306 - And it was narrated by Muhammad bin Qais from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said that the Commander of the Faithful, peace be upon him, used to say: "I do not act upon the statement of a fortune-teller, nor a tracker, nor a thief, and I do not accept the testimony of a transgressor except against himself."

3307 - وَ رَوَى سُلَيْمَانُ بْنُ دَاوُدَ اَلْمِنْقَرِيُّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قَالَ لَهُ رَجُلٌ أَ رَأَيْتَ إِذَا رَأَيْتُ شَيْئاً فِي يَدَيْ رَجُلٍ أَ يَجُوزُ لِي أَنْ أَشْهَدَ أَنَّهُ لَهُ فَقَالَ "نَعَمْ" قُلْتُ فَلَعَلَّهُ لِغَيْرِهِ قَالَ "وَ مِنْ أَيْنَ جَازَ لَكَ أَنْ تَشْتَرِيَهُ وَ يَصِيرَ مِلْكاً لَكَ ثُمَّ تَقُولَ بَعْدَ اَلْمِلْكِ هُوَ لِي وَ تَحْلِفَ عَلَيْهِ وَ لاَ يَجُوزُ لَكَ أَنْ تَنْسُبَهُ إِلَى مَنْ صَارَ مِلْكُهُ إِلَيْكَ مِنْ قِبَلِهِ" ثُمَّ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "لَوْ لَمْ يَجُزْ هَذَا مَا قَامَتْ لِلْمُسْلِمِينَ سُوقٌ".

Hadith.3307 - And it was narrated by Sulayman bin Dawood Al-Minqari from Hafs bin Ghiyath, who said: A man asked Abu Abdullah (as), "What do you say if I see something in the possession of a man-can I testify that it belongs to him?" Imam (as) replied: "Yes." The man then asked: "But perhaps it belongs to someone else?" Imam (as) said: "Then how is it permissible for you to buy it and for it to become your property, and afterward you claim it as yours and swear upon it, yet it is not permissible for you to attribute it to the one from whom it came into your possession?" Imam (as) said: "If this were not permissible, the marketplace for Muslims would not function."

3308 - وَ رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ شَهِدَ عِنْدَهُ رَجُلٌ وَ قَدْ قُطِعَتْ يَدُهُ وَ رِجْلُهُ بِشَهَادَةٍ فَأَجَازَ شَهَادَتَهُ وَ قَدْ كَانَ تَابَ وَ عُرِفَتْ تَوْبَتُهُ.

Hadith.3308 - And it was narrated by Isma'il bin Muslim from Imam Jafar ibn Muhammad Al-Sadiq (as), from his father Imam Muhammad ibn Ali Al-Baqir (as), peace be upon him, that a man who had his hand and foot amputated based on testimony came to testify before Commander of the Faithful, peace be upon him. Imam (as) accepted his testimony, as the man had repented, and his repentance was known.

3309 - وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ شَهَادَةِ اَلنِّسَاءِ هَلْ تَجُوزُ فِي نِكَاحٍ أَوْ طَلاَقٍ أَوْ رَجْمٍ قَالَ "تَجُوزُ شَهَادَةُ اَلنِّسَاءِ فِيمَا لاَ يَسْتَطِيعُ اَلرِّجَالُ اَلنَّظَرَ إِلَيْهِ وَ تَجُوزُ فِي اَلنِّكَاحِ إِذَا كَانَ مَعَهُنَّ رَجُلٌ، وَ لاَ تَجُوزُ فِي اَلطَّلاَقِ وَ لاَ فِي اَلدَّمِ وَ تَجُوزُ فِي حَدِّ اَلزِّنَا، إِذَا كَانَ ثَلاَثَةَ رِجَالٍ وَ اِمْرَأَتَيْنِ وَ لاَ تَجُوزُ شَهَادَةُ رَجُلَيْنِ وَ أَرْبَعِ نِسْوَةٍ ".

Hadith.3309 - And it was narrated by Safwan bin Yahya from Muhammad bin Al-Fudhayl, from Abu Al-Hasan, peace be upon him. He said: I asked him about the testimony of women-does it suffice in cases of marriage, divorce, or stoning? Imam (as) said: "The testimony of women is accepted in matters that men cannot observe. It is also valid in marriage if accompanied by one man. However, it is not accepted in divorce or bloodshed. It is accepted in cases of adultery if there are three men and two women, but the testimony of two men and four women is not accepted."

3310 - وَ سَأَلَ عُبَيْدُ اَللَّهِ بْنُ عَلِيٍّ اَلْحَلَبِيُّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنْ شَهَادَةِ اَلْقَابِلَةِ فِي اَلْوِلاَدَةِ قَالَ "تَجُوزُ شَهَادَةُ اَلْوَاحِدَةِ وَ شَهَادَةُ اَلنِّسَاءِ فِي اَلْمَنْفُوسِ وَ اَلْعُذْرَةِ ".

Hadith.3310 - And Ubaydullah bin Ali Al-Halabi asked Abu Abdullah (as), about the testimony of a midwife in childbirth. Imam (as) said: "The testimony of one woman is accepted, and so is the testimony of women regarding the newborn and the virginity (of a girl)."

3311 - وَ - قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي غُلاَمٍ شَهِدَتْ عَلَيْهِ اِمْرَأَةٌ أَنَّهُ دَفَعَ غُلاَماً فِي بِئْرٍ فَقَتَلَهُ فَأَجَازَ شَهَادَةَ اَلْمَرْأَةِ.

Hadith.3311 - And the Commander of the Faithful, peace be upon him, ruled in the case of a boy against whom a woman testified that he had pushed another boy into a well, causing his death. Imam (as) accepted the testimony of the woman.

3312 - وَ رَوَى زُرَارَةُ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ : فِي أَرْبَعَةٍ شَهِدُوا عَلَى اِمْرَأَةٍ بِالزِّنَا فَقَالَتْ أَنَا بِكْرٌ فَنَظَرَتْ إِلَيْهَا اَلنِّسَاءُ فَوَجَدُوهَا بِكْراً قَالَ "تُقْبَلُ شَهَادَةُ اَلنِّسَاءِ".

Hadith.3312 - And Zurara narrated from one of the Imams, peace be upon them, regarding four witnesses who testified against a woman for committing adultery. She claimed that she was a virgin, so women examined her and found her to be a virgin. Imam (as) said: "The testimony of the women is accepted."

3313 - وَ سَأَلَ عَبْدُ اَللَّهِ بْنُ اَلْحَكَمِ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنِ اِمْرَأَةٍ شَهِدَتْ عَلَى رَجُلٍ أَنَّهُ دَفَعَ صَبِيّاً فِي بِئْرٍ فَمَاتَ قَالَ "عَلَى اَلرَّجُلِ رُبُعُ دِيَةِ اَلصَّبِيِّ بِشَهَادَةِ اَلْمَرْأَةِ".

Hadith.3313 - And Abdullah bin Al-Hakam asked Abu Abdullah (as), about a woman who testified against a man that he had pushed a boy into a well, resulting in his death. Imam (as) said: "The man is liable for one-fourth of the boy's blood money based on the testimony of the woman."

3314 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنِ اَلْحُسَيْنِ بْنِ خَالِدٍ اَلصَّيْرَفِيِّ عَنْ أَبِي اَلْحَسَنِ اَلْمَاضِي عَلَيْهِ اَلسَّلاَمُ قَالَ : كَتَبْتُ إِلَيْهِ فِي رَجُلٍ مَاتَ وَ لَهُ أُمُّ وَلَدٍ وَ قَدْ جَعَلَ لَهَا سَيِّدُهَا شَيْئاً فِي حَيَاتِهِ ثُمَّ مَاتَ قَالَ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "لَهَا مَا آتَاهَا بِهِ سَيِّدُهَا فِي حَيَاتِهِ مَعْرُوفٌ ذَلِكَ لَهَا تُقْبَلُ عَلَى ذَلِكَ شَهَادَةُ اَلرَّجُلِ وَ اَلْمَرْأَةِ وَ اَلْخَدَمِ غَيْرِ اَلْمُتَّهَمِينَ".

Hadith.3314 - And Ibn Abi Umair narrated from Al-Husayn bin Khalid Al-Sayrafi, from Abu Al-Hasan Al-Madhi, peace be upon him, who said: I wrote to Imam (as) regarding a man who died, leaving behind a bondwoman, and her master had given her something during his lifetime. Then the master died. Imam (as) wrote back: "She is entitled to what her master gave her during his lifetime, as it is recognized for her. The testimony of a man, a woman, and trustworthy servants is accepted in this matter, provided they are not accused of dishonesty."

3315 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَجَازَ شَهَادَةَ اَلنِّسَاءِ فِي اَلدَّيْنِ وَ لَيْسَ مَعَهُنَّ رَجُلٌ.

Hadith.3315 - And Hammad narrated from Al-Halabi, from Abu Abdullah (as), who said: Indeed, the Messenger of Allah (swt), peace and blessings be upon him and his family, approved the testimony of women in matters of debt even if no man was with them.

3316 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ مَاتَ وَ تَرَكَ اِمْرَأَةً وَ هِيَ حَامِلٌ فَوَضَعَتْ بَعْدَ مَوْتِهِ غُلاَماً ثُمَّ مَاتَ اَلْغُلاَمُ بَعْدَ مَا وَقَعَ إِلَى اَلْأَرْضِ فَشَهِدَتِ اَلْمَرْأَةُ اَلَّتِي قَبِلَتْهَا بِهِ أَنَّهُ اِسْتَهَلَّ وَ صَاحَ حِينَ وَقَعَ إِلَى اَلْأَرْضِ ثُمَّ مَاتَ بَعْدُ فَقَالَ "عَلَى اَلْإِمَامِ أَنْ يُجِيزَ شَهَادَتَهَا فِي رُبُعِ مِيرَاثِ اَلْغُلاَمِ".

Hadith.3316 - And Al-Hasan ibn Mahbub narrated from Umar ibn Yazid, who said: I asked Abu Abdullah (as), about a man who died and left behind a wife who was pregnant. She gave birth to a boy after his death, and then the boy died after falling to the ground. The woman who received him testified that he cried out and screamed when he fell to the ground, and then he died afterward. Imam (as) said: It is upon the Imam to approve her testimony concerning a quarter of the boy's inheritance.

3317 - وَ فِي رِوَايَةٍ أُخْرَى : "إِنْ كَانَتِ اِمْرَأَتَيْنِ تَجُوزُ شَهَادَتُهُمَا فِي نِصْفِ اَلْمِيرَاثِ وَ إِنْ كُنَّ ثَلاَثَ نِسْوَةٍ جَازَتْ شَهَادَتُهُنَّ فِي ثَلاَثَةِ أَرْبَاعِ اَلْمِيرَاثِ وَ إِنْ كُنَّ أَرْبَعاً جَازَتْ شَهَادَتُهُنَّ فِي اَلْمِيرَاثِ كُلِّهِ ".

Hadith.3317 - And in another narration: If there are two women, their testimony is valid for half of the inheritance. If there are three women, their testimony is valid for three-fourths of the inheritance. And if there are four women, their testimony is valid for the entire inheritance.

3318 - قَضَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِشَهَادَةِ شَاهِدٍ وَ يَمِينِ اَلْمُدَّعِي وَ قَالَ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "نَزَلَ عَلَيَّ جَبْرَئِيلُ عَلَيْهِ اَلسَّلاَمُ بِالْحُكْمِ بِشَهَادَةِ شَاهِدٍ وَ يَمِينِ صَاحِبِ اَلْحَقِّ"

Hadith.3318 - The Messenger of Allah (swt), peace and blessings be upon him and his family, ruled based on the testimony of one witness and the oath of the claimant. He (sw), peace and blessings be upon him and his family, said: "Jibril (as) descended upon me with the judgment of the testimony of one witness and the oath of the claimant."

3319 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "لَوْ كَانَ اَلْأَمْرُ إِلَيْنَا لَأَجَزْنَا شَهَادَةَ اَلرَّجُلِ إِذَا عُلِمَ مِنْهُ خَيْرٌ مَعَ يَمِينِ اَلْخَصْمِ فِي حُقُوقِ اَلنَّاسِ فَأَمَّا مَا كَانَ مِنْ حُقُوقِ اَللَّهِ عَزَّ وَ جَلَّ وَ رُؤْيَةِ اَلْهِلاَلِ فَلاَ".

Hadith.3319 - Al-Hasan ibn Mahbub narrated from Al-Alaa, from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said: "If the matter were up to us, we would permit the testimony of one man, if he is known for goodness, along with the oath of the claimant, in the rights of people. However, as for the rights of Allah (swt), the Almighty, and the sighting of the crescent moon, we would not permit it."

3320 - رَوَى مَنْصُورُ بْنُ حَازِمٍ أَنَّ أَبَا اَلْحَسَنِ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ : "إِذَا شَهِدَ لِطَالِبِ اَلْحَقِّ اِمْرَأَتَانِ وَ يَمِينَهُ فَهُوَ جَائِزٌ".

Hadith.3320 - Mansur ibn Hazim narrated that Abu al-Hasan Imam Musa ibn Jafar Al-Kadhim (as), said: "If two women testify in favor of the claimant along with his oath, it is permissible."

3321 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَجَازَ شَهَادَةَ اَلنِّسَاءِ مَعَ يَمِينِ اَلطَّالِبِ فِي اَلدَّيْنِ يَحْلِفُ بِاللَّهِ إِنَّ حَقَّهُ لَحَقٌّ".

Hadith.3321 - Hammad narrated from al-Halabi, from Abu Abdullah (as), that: "The Messenger of Allah (swt), peace be upon him and his family, permitted the testimony of women along with the oath of the claimant in matters of debt, where he swears by Allah (swt) that his claim is true."

3322 - رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ اَلْبَاقِرِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يَشْهَدُ حِسَابَ اَلرَّجُلَيْنِ ثُمَّ يُدْعَى إِلَى اَلشَّهَادَةِ قَالَ "إِنْ شَاءَ شَهِدَ وَ إِنْ شَاءَ لَمْ يَشْهَدْ".

Hadith.3322 - Al-Ala narrated from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), regarding a man who observes the accounting between two men and is then called to testify. Imam (as) said: "If he wishes, he may testify, and if he wishes, he may abstain from testifying."

3323 - وَ رَوَى اِبْنُ فَضَّالٍ عَنْ أَحْمَدَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يَشْهَدُ حِسَابَ اَلرَّجُلَيْنِ ثُمَّ يُدْعَى إِلَى اَلشَّهَادَةِ قَالَ "يَشْهَدُ".

Hadith.3323 - Ibn Faddal narrated from Ahmad ibn Yazid, from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), regarding a man who observes the accounting between two men and is then called to testify. Imam (as) said: "He should testify."

3324 - وَ رَوَى عَلِيُّ بْنُ أَحْمَدَ بْنِ أَشْيَمَ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ طَهُرَتِ اِمْرَأَتُهُ مِنْ حَيْضِهَا فَقَالَ فُلاَنَةُ طَالِقٌ وَ قَوْمٌ يَسْمَعُونَ كَلاَمَهُ وَ لَمْ يَقُلْ لَهُمُ اِشْهَدُوا أَ يَقَعُ اَلطَّلاَقُ عَلَيْهَا قَالَ "نَعَمْ هَذِهِ شَهَادَةٌ أَ فَتَتْرُكُهَا مُعَلَّقَةً".

Hadith.3324 - Ali ibn Ahmad ibn Ashyam narrated that he asked Abu al-Hasan, peace be upon him, about a man whose wife became pure from her menstruation, and he said: "So-and-so is divorced," while people were listening to his words, but he did not tell them, "Bear witness." Does the divorce take effect upon her? Imam (as) said: "Yes, this is a testimony. Would you leave her in suspense?"

3325 - فَقَدْ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "اَلْعِلْمُ شَهَادَةٌ إِذَا كَانَ صَاحِبُهُ مَظْلُوماً".

Hadith.3325 - Imam Jafar ibn Muhammad Al-Sadiq (as), said: "Knowledge is a testimony when its possessor is wronged."

3326 - رُوِيَ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ قَالَ اَلْعَبْدُ اَلصَّالِحُ عَلَيْهِ اَلسَّلاَمُ : "لاَ يَنْبَغِي لِلَّذِي يُدْعَى إِلَى شَهَادَةٍ أَنْ يَتَقَاعَسَ عَنْهَا".

Hadith.3326 - It is narrated from Muhammad ibn al-Fudayl who said that the Righteous Servant, peace be upon him, said: "One who is called to bear witness should not refrain from it."

3327 - وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: ۝ وَ لاٰ يَأْبَ اَلشُّهَدٰاءُ إِذٰا مٰا دُعُوا ۝ قَالَ "قَبْلَ اَلشَّهَادَةِ" وَ فِي قَوْلِهِ عَزَّ وَ جَلَّ: ۝ وَ مَنْ يَكْتُمْهٰا فَإِنَّهُ آثِمٌ قَلْبُهُ ۝ قَالَ "بَعْدَ اَلشَّهَادَةِ".

Hadith.3327 - It is narrated from Hisham ibn Salim, from Abu Abdullah (as), regarding the words of Allah (swt), the Almighty and Majestic: "And the witnesses should not refuse when they are called" (Surah Al-Baqarah 2:282) Imam (as) said: "This refers to before giving testimony." And regarding His (swt) words: "And whoever conceals it, his heart is indeed sinful" (Surah Al-Baqarah 2:283) Imam (as) said: "This refers to after giving testimony."

3328 - وَ رَوَى عُثْمَانُ بْنُ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ يَكُونُ لِلرَّجُلِ مِنْ إِخْوَانِي عِنْدِي اَلشَّهَادَةُ لَيْسَ كُلُّهَا تُجِيزُهَا اَلْقُضَاةُ عِنْدَنَا قَالَ "إِذَا عَلِمْتَ أَنَّهَا حَقٌّ فَصَحِّحْهَا بِكُلِّ وَجْهٍ حَتَّى يَصِحَّ لَهُ حَقُّهُ".

Hadith.3328 - It is narrated from Uthman ibn Isa, from some of our companions, from Abu Abdullah (as). I said to Imam (as), "A man from my brothers has a testimony with me, but not all of it is admissible by the judges here." Imam (as) said: "If you know that it is true, then validate it in every possible way so that his right is established."

3329 - وَ رَوَى جَابِرٌ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "مَنْ كَتَمَ اَلشَّهَادَةَ أَوْ شَهِدَ بِهَا لِيُهْدِرَ بِهَا دَمَ اِمْرِئٍ مُسْلِمٍ أَوْ لِيُتْوِيَ مَالَ اِمْرِئٍ مُسْلِمٍ أَتَى يَوْمَ اَلْقِيَامَةِ وَ لِوَجْهِهِ ظُلْمَةٌ مَدَّ اَلْبَصَرِ وَ فِي وَجْهِهِ كُدُوحٌ تَعْرِفُهُ اَلْخَلاَئِقُ بِاسْمِهِ وَ نَسَبِهِ وَ مَنْ شَهِدَ شَهَادَةَ حَقٍّ لِيُحْيِيَ بِهَا مَالَ اِمْرِئٍ مُسْلِمٍ أَتَى يَوْمَ اَلْقِيَامَةِ وَ لِوَجْهِهِ نُورٌ مَدَّ اَلْبَصَرِ تَعْرِفُهُ اَلْخَلاَئِقُ بِاسْمِهِ وَ نَسَبِهِ" ثُمَّ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ "أَ لاَ تَرَى أَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: ۝ وَ أَقِيمُوا اَلشَّهٰادَةَ لِلّٰهِ ۝ ".

Hadith.3329 - It is narrated from Jabir, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said that the Messenger of Allah (swt), peace and blessings be upon him and his family, said: "Whoever conceals testimony or gives false testimony to shed the blood of a Muslim or to destroy the wealth of a Muslim, will come on the Day of Judgment with darkness on his face extending as far as the eye can see, and scars on his face by which all creatures will recognize him by his name and lineage. And whoever testifies truthfully to preserve the wealth of a Muslim, will come on the Day of Judgment with light on his face extending as far as the eye can see, and all creatures will recognize him by his name and lineage." Then Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), said: "Do you not see that Allah (swt), the Almighty and Glorious, says: 'And establish the testimony for Allah (swt)'?" (Surah At-Talaq 65:2)

3330 - وَ قَالَ عَلَيْهِ اَلسَّلاَمُ : فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: ۝ وَ مَنْ يَكْتُمْهٰا فَإِنَّهُ آثِمٌ قَلْبُهُ ۝ قَالَ "كَافِرٌ قَلْبُهُ".

Hadith.3330 - And Imam (as) said regarding the saying of Allah (swt), the Almighty and Glorious: "And whoever conceals it, then indeed his heart is sinful" (Surah Al-Baqarah 2:283) Imam (as) said: "His heart is disbelieving."

3331 - رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي شَهَادَةِ اَلزُّورِ قَالَ "إِذَا كَانَ اَلشَّيْءُ قَائِماً بِعَيْنِهِ رُدَّ عَلَى صَاحِبِهِ وَ إِنْ لَمْ يَكُنْ قَائِماً ضَمِنَ بِقَدْرِ مَا أَتْلَفَ مِنْ مَالِ اَلرَّجُلِ ".

Hadith.3331 - Muhammad ibn Abi Umayr narrated from Jamil ibn Darraj from Abu Abdullah (as), regarding false testimony. Imam (as) said: "If the thing is present in its original form, it is returned to its owner. But if it is no longer present, then the false witness is liable for the value of what he caused to be lost from the man's property."

3332 - وَ رَوَى سَمَاعَةُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "شُهُودُ اَلزُّورِ يُجْلَدُونَ حَدّاً وَ لَيْسَ لَهُ وَقْتٌ ذَلِكَ إِلَى اَلْإِمَامِ وَ يُطَافُ بِهِمْ حَتَّى يُعْرَفُوا وَ لاَ يَعُودُوا " قَالَ قُلْتُ فَإِنْ تَابُوا وَ أَصْلَحُوا أَ تُقْبَلُ شَهَادَتُهُمْ بَعْدُ فَقَالَ "إِذَا تَابُوا تَابَ اَللَّهُ عَلَيْهِمْ وَ قُبِلَتْ شَهَادَتُهُمْ بَعْدُ".

Hadith.3332 - Sama'ah narrated from Abu Abdullah (as), who said: "False witnesses are subjected to flogging as a punishment, and its extent is determined by the Imam. They are paraded publicly so that they may be recognized and refrain from repeating the act." I said: "If they repent and reform, will their testimony be accepted afterward?" Imam (as) said: "If they repent, Allah (swt) accepts their repentance, and their testimony will be accepted thereafter."

3333 - وَ كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ إِذَا أَخَذَ شَاهِدَ زُورٍ فَإِنْ كَانَ غَرِيباً بَعَثَ بِهِ إِلَى حَيِّهِ وَ إِنْ كَانَ سُوقِيّاً بَعَثَ بِهِ إِلَى سُوقِهِ ثُمَّ يُطِيفُ بِهِ ثُمَّ يَحْبِسُهُ أَيَّاماً ثُمَّ يُخَلِّي سَبِيلَهُ.

Hadith.3333 - It is reported that when Imam Ali ibn Abi Talib (as) apprehended a false witness, if the person was a stranger, he would send him back to his tribe. If the person was a tradesman, Imam (as) would send him to his marketplace. Then Imam (as) would parade him publicly, imprison him for a few days, and afterward release him.

3334 - وَ رَوَى إِبْرَاهِيمُ بْنُ عَبْدِ اَلْحَمِيدِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اِمْرَأَةٍ شَهِدَ عِنْدَهَا شَاهِدَانِ بِأَنَّ زَوْجَهَا مَاتَ فَتَزَوَّجَتْ ثُمَّ جَاءَ زَوْجُهَا اَلْأَوَّلُ قَالَ "لَهَا اَلْمَهْرُ بِمَا اِسْتَحَلَّ مِنْ فَرْجِهَا اَلْأَخِيرُ وَ يُضْرَبُ اَلشَّاهِدَانِ اَلْحَدَّ وَ يُضَمَّنَانِ اَلْمَهْرَ بِمَا غَرَّا اَلرَّجُلَ ثُمَّ تَعْتَدُّ وَ تَرْجِعُ إِلَى زَوْجِهَا اَلْأَوَّلِ".

Hadith.3334 - Ibrahim ibn Abdul Hamid reported from Abu Basir, who narrated from Abu Abdullah (as), regarding a woman for whom two witnesses testified that her husband had died. She then remarried, but later her first husband returned. Imam (as) said: "The second husband owes her the dowry because he lawfully enjoyed her intimacy. The two witnesses are to be given the prescribed punishment (for false testimony) and held liable for the dowry due to having deceived the man. The woman must observe the waiting period ('iddah) and then return to her first husband."

3335 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْعَلاَءِ وَ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلَيْنِ شَهِدَا عَلَى رَجُلٍ غَائِبٍ عِنْدَ اِمْرَأَتِهِ بِأَنَّهُ طَلَّقَهَا فَاعْتَدَّتِ اَلْمَرْأَةُ وَ تَزَوَّجَتْ ثُمَّ إِنَّ اَلزَّوْجَ اَلْغَائِبَ قَدِمَ فَزَعَمَ أَنَّهُ لَمْ يُطَلِّقْهَا وَ أَكْذَبَ نَفْسَهُ أَحَدُ اَلشَّاهِدَيْنِ فَقَالَ "لاَ سَبِيلَ لِلْأَخِيرِ عَلَيْهَا وَ يُؤْخَذُ اَلصَّدَاقُ مِنَ اَلَّذِي شَهِدَ وَ رَجَعَ فَيُرَدُّ عَلَى اَلْأَخِيرِ وَ يُفَرَّقُ بَيْنَهُمَا وَ تَعْتَدُّ مِنَ اَلْأَخِيرِ وَ لاَ يَقْرَبُهَا اَلْأَوَّلُ حَتَّى تَنْقَضِيَ عِدَّتُهَا".

Hadith.3335 - Al-Hasan ibn Mahbub reported from Al-Ala and Abu Ayyub, who narrated from Muhammad ibn Muslim, from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), regarding two men who testified against an absent man in the presence of his wife, claiming that he had divorced her. The woman observed her waiting period (iddah) and then remarried. Later, the absent husband returned, asserting that he had not divorced her, and one of the witnesses admitted to lying. Imam (as) said: "The second husband has no claim over her, and the dowry is to be taken from the witness who retracted his testimony and returned to the second husband. They must be separated, and the woman must observe the waiting period (iddah) from the second husband. The first husband may not approach her until her waiting period has ended."

3336 - وَ رَوَى عَلِيُّ بْنُ مَطَرٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِنَّ شُهُودَ اَلزُّورِ يُجْلَدُونَ حَدّاً لَيْسَ لَهُ وَقْتٌ ذَلِكَ إِلَى اَلْإِمَامِ وَ يُطَافُ بِهِمْ حَتَّى يَعْرِفَهُمُ اَلنَّاسُ وَ قَوْلُهُ عَزَّ وَ جَلَّ، ۝ وَ لاٰ تَقْبَلُوا لَهُمْ شَهٰادَةً أَبَداً وَ أُولٰئِكَ هُمُ اَلْفٰاسِقُونَ إِلاَّ اَلَّذِينَ تٰابُوا ۝ " قُلْتُ بِمَ تُعْرَفُ تَوْبَتُهُ قَالَ "يُكَذِّبُ نَفْسَهُ عَلَى رُءُوسِ اَلْأَشْهَادِ حَيْثُ يُضْرَبُ وَ يَسْتَغْفِرُ رَبَّهُ عَزَّ وَ جَلَّ فَإِنْ هُوَ فَعَلَ ذَلِكَ فَثَمَّ ظَهَرَتْ تَوْبَتُهُ".

Hadith.3336 - Ali ibn Matar narrated from Abdullah ibn Sinan, who reported from Abu Abdullah (as), that Imam (as) said: "False witnesses are subjected to a punishment of flogging, the duration of which is determined by the Imam. They are paraded so that people recognize them." Allah (swt), the Almighty, says: 'And do not accept their testimony ever, and those are the defiantly disobedient-except for those who repent.' (Surah An-Nur 24:4-5) I asked: 'How is their repentance recognized?' Imam (as) said: 'He must publicly declare his falsehood before the witnesses where he was punished, and seek forgiveness from his Lord (azj), the Almighty. If he does this, then his repentance becomes evident.'"

3337 - وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "لاَ يَنْقَضِي كَلاَمُ شَاهِدِ زُورٍ مِنْ بَيْنِ يَدَيِ اَلْحَاكِمِ حَتَّى يَتَبَوَّأَ مَقْعَدَهُ مِنَ اَلنَّارِ وَ كَذَلِكَ مَنْ كَتَمَ اَلشَّهَادَةَ".

Hadith.3337 - The Messenger of Allah (swt), peace and blessings be upon him and his family, said: "The speech of a false witness does not end before the judge without him having taken his seat in the Hellfire, and the same applies to one who conceals testimony."

3338 - وَ رَوَى صَالِحُ بْنُ مِيثَمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "مَا مِنْ رَجُلٍ يَشْهَدُ شَهَادَةَ زُورٍ عَلَى رَجُلٍ مُسْلِمٍ لِيَقْطَعَ مَالَهُ إِلاَّ كَتَبَ اَللَّهُ لَهُ مَكَانَهُ صَكّاً إِلَى اَلنَّارِ".

Hadith.3338 - Salih bin Mitham narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said: "There is no man who gives false testimony against a Muslim to seize his wealth except that Allah (swt) writes for him a decree to Hell in its place."

3339 - وَ رَوَى جَمِيلُ بْنُ دَرَّاجٍ عَمَّنْ أَخْبَرَهُ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ : "فِي اَلشُّهُودِ إِذَا شَهِدُوا عَلَى رَجُلٍ ثُمَّ رَجَعُوا عَنْ شَهَادَتِهِمْ وَ قَدْ قُضِيَ عَلَى اَلرَّجُلِ ضُمِّنُوا مَا شَهِدُوا بِهِ وَ غُرِّمُوا فَإِنْ لَمْ يَكُنْ قُضِيَ طُرِحَتْ شَهَادَتُهُمْ وَ لَمْ يُغَرَّمِ اَلشُّهُودُ شَيْئاً".

Hadith.3339 - Jamil bin Darraj narrated from someone who informed him about one of the Imams, peace be upon them, who said: "Regarding witnesses who testify against a man and then retract their testimony-if a judgment has already been passed against the man, the witnesses are held liable for what they testified and must pay compensation. However, if no judgment has been passed, their testimony is discarded, and the witnesses are not required to pay anything."

3340 - رَوَى عَبْدُ اَللَّهِ بْنُ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِذَا رَضِيَ صَاحِبُ اَلْحَقِّ بِيَمِينِ اَلْمُنْكِرِ لِحَقِّهِ فَاسْتَحْلَفَهُ فَحَلَفَ أَنْ لاَ حَقَّ لَهُ قِبَلَهُ ذَهَبَتِ اَلْيَمِينُ بِحَقِّ اَلْمُدَّعِي وَ لاَ دَعْوَى لَهُ" قُلْتُ وَ إِنْ كَانَتْ لَهُ بَيِّنَةٌ عَادِلَةٌ قَالَ "نَعَمْ وَ إِنْ أَقَامَ بَعْدَ مَا اِسْتَحْلَفَهُ بِاللَّهِ خَمْسِينَ قَسَامَةً مَا كَانَ لَهُ حَقٌّ فَإِنَّ اَلْيَمِينَ قَدْ أَبْطَلَتْ كُلَّ مَا اِدَّعَاهُ قَبْلَهُ مِمَّا قَدِ اِسْتَحْلَفَهُ عَلَيْهِ".

Hadith.3340 - Abdullah bin Abi Ya'fur narrated from Abu Abdullah (as), who said: "If the claimant is satisfied with the oath of the defendant regarding his claim, and he requests the defendant to swear, and the defendant swears that there is no right due to the claimant upon him, then the oath nullifies the claimant's right, and he no longer has a claim." I said: "What if the claimant has a just and valid proof?" Imam (as) said: "Yes, even if he later presents fifty witnesses after having requested the defendant to swear by Allah (swt), he would have no right, for the oath has invalidated all previous claims for which he had requested the defendant to swear."

3341 - قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "مَنْ حَلَفَ لَكُمْ بِاللَّهِ عَلَى حَقٍّ فَصَدِّقُوهُ وَ مَنْ سَأَلَكُمْ بِاللَّهِ فَأَعْطُوهُ ذَهَبَتِ اَلْيَمِينُ بِدَعْوَى اَلْمُدَّعِي وَ لاَ دَعْوَى لَهُ".

Hadith.3341 - The Messenger of Allah (swt), peace and blessings be upon him and his family, said: "Whoever swears to you by Allah (swt) regarding a right, then believe him, and whoever asks you in the name of Allah (swt), then give him. The oath is for the claimant, and there is no claim for him without it."

3342 - رَوَى أَبَانٌ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِذَا أَقَامَ اَلْمُدَّعِي اَلْبَيِّنَةَ فَلَيْسَ عَلَيْهِ يَمِينٌ وَ إِنْ لَمْ يُقِمِ اَلْبَيِّنَةَ فَرَدَّ عَلَيْهِ اَلَّذِي اُدُّعِيَ عَلَيْهِ اَلْيَمِينَ فَأَبَى فَلاَ حَقَّ لَهُ ".

Hadith.3342 - Aban narrated from Jamil, from Abu Abdullah (as), who said: "If the claimant presents evidence, then no oath is required from him. However, if he does not present evidence and the defendant offers to take an oath, but the claimant refuses, then he has no right to his claim."

3344 - رَوَى شُعَيْبٌ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ ذَكَرَ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ أَتَاهُ قَوْمٌ يَخْتَصِمُونَ فِي بَغْلَةٍ فَقَامَتِ اَلْبَيِّنَةُ لِهَؤُلاَءِ أَنَّهُمْ أَنْتَجُوهَا عَلَى مِذْوَدِهِمْ لَمْ يَبِيعُوا وَ لَمْ يَهَبُوا وَ قَامَتِ اَلْبَيِّنَةُ لِهَؤُلاَءِ أَنَّهُمْ أَنْتَجُوهَا عَلَى مِذْوَدِهِمْ لَمْ يَبِيعُوا وَ لَمْ يَهَبُوا فَقَضَى عَلَيْهِ اَلسَّلاَمُ بِهَا لِأَكْثَرِهِمْ بَيِّنَةً وَ اِسْتَحْلَفَهُمْ ".

Hadith.3344 - It is narrated by Shu'ayb from Abu Basir, from Abu Abdullah (as), that he mentioned: A group of people came to Commander of the Faithful Imam Ali ibn Abi Talib (as), disputing ownership of a mule. Both parties presented evidence. One group claimed that they had raised it at their feeding trough, had neither sold it nor gifted it, and provided witnesses to support their claim. The other group also claimed that they had raised it at their feeding trough, had neither sold it nor gifted it, and provided their own witnesses. Imam Ali ibn Abi Talib (as) ruled in favor of the group that had a greater number of witnesses and required them to take an oath to support their claim.

3343 - رُوِيَ عَنْ يَاسِينَ اَلضَّرِيرِ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ : قُلْتُ لِلشَّيْخِ يَعْنِي مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ أَخْبِرْنِي عَنِ اَلرَّجُلِ يَدَّعِي قِبَلَ اَلرَّجُلِ اَلْحَقَّ فَلاَ يَكُونُ لَهُ بَيِّنَةٌ بِمَا لَهُ قَالَ "فَيَمِينُ اَلْمُدَّعَى عَلَيْهِ فَإِنْ حَلَفَ فَلاَ حَقَّ لَهُ، وَ إِنْ رَدَّ اَلْيَمِينَ عَلَى اَلْمُدَّعِي فَلَمْ يَحْلِفْ فَلاَ حَقَّ لَهُ فَإِنْ كَانَ اَلْمَطْلُوبُ بِالْحَقِّ قَدْ مَاتَ وَ أُقِيمَتْ عَلَيْهِ اَلْبَيِّنَةُ فَعَلَى اَلْمُدَّعِي اَلْيَمِينُ بِاللَّهِ اَلَّذِي لاَ إِلَهَ إِلاَّ هُوَ لَقَدْ مَاتَ فُلاَنٌ وَ إِنَّ حَقَّهُ لَعَلَيْهِ فَإِنْ حَلَفَ وَ إِلاَّ فَلاَ حَقَّ لَهُ لِأَنَّا لاَ نَدْرِي لَعَلَّهُ قَدْ أَوْفَاهُ بِبَيِّنَةٍ لاَ نَعْلَمُ مَوْضِعَهُمْ أَوْ بِغَيْرِ بَيِّنَةٍ قَبْلَ اَلْمَوْتِ فَمِنْ ثَمَّ صَارَتْ عَلَيْهِ اَلْيَمِينُ مَعَ اَلْبَيِّنَةِ وَ إِنِ اِدَّعَى بِلاَ بَيِّنَةٍ فَلاَ حَقَّ لَهُ لِأَنَّ اَلْمُدَّعَى عَلَيْهِ لَيْسَ بِحَيٍّ وَ لَوْ كَانَ حَيّاً لَأُلْزِمَ اَلْيَمِينَ أَوِ اَلْحَقَّ أَوْ يَرُدُّ اَلْيَمِينَ فَمِنْ ثَمَّ لَمْ يَثْبُتْ لَهُ حَقٌّ".

Hadith.3343 - It is narrated from Yasin Al-Dareer, from Abdul Rahman ibn Abi Abdullah, who said: I asked the Sheikh, meaning Imam Musa ibn Jafar Al-Kadhim (as), "Inform me about a man who claims a right against another man but has no evidence to prove his claim." Imam (as) said: "The defendant must take an oath. If he swears, then the claimant has no right. However, if the defendant refers the oath back to the claimant and the claimant refuses to swear, then he has no right either. If the person against whom the claim is made has died and evidence is presented against him, the claimant must take an oath by Allah (swt), there is no God but He (swt), that the deceased owed him the claimed right. If he swears, the claim is valid; otherwise, he has no right. This is because we do not know-perhaps the deceased settled the debt through evidence unknown to us or without evidence before his death. Therefore, an oath along with the evidence is required. If the claimant makes a claim without evidence, he has no right because the defendant is not alive. Had the defendant been alive, he would have been required to either take an oath, acknowledge the claim, or refer the oath back. Hence, no right is established for the claimant." [chapter-CHAPTER 27 - CHAPTER ON THE JUDGMENT REGARDING TWO CLAIMANTS EACH PRESENTING EVIDENCE THAT THE RIGHT BELONGS TO THEM] بَابُ حُكْمِ الْمُدَّعِيَيْنِ فِي حَقٍّ يُقِيمُ كُلُّ وَاحِدٍ مِنْهُمَا الْبَيِّنَةَ عَلَى أَنَّهُ لَهُ‌

3345 - قَالَ أَبُو بَصِيرٍ : وَ سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَأْتِي اَلْقَوْمَ فَيَدَّعِي دَاراً فِي أَيْدِيهِمْ وَ يُقِيمُ اَلْبَيِّنَةَ وَ يُقِيمُ اَلَّذِي فِي يَدِهِ اَلدَّارُ اَلْبَيِّنَةَ أَنَّهَا وَرِثَهَا عَنْ أَبِيهِ وَ لاَ يَدْرِي كَيْفَ أَمْرُهَا فَقَالَ "أَكْثَرُهُمْ بَيِّنَةً يُسْتَحْلَفُ وَ تُدْفَعُ إِلَيْهِ".

Hadith.3345 - Abu Basir narrated that he asked Abu Abdullah (as), about a man who comes to a group of people and claims ownership of a house in their possession. He provides evidence, and the one in possession of the house also provides evidence that he inherited it from his father but does not know its exact history. Abu Abdullah (as), replied: "The one with more evidence is required to take an oath, and the house is given to him."

قَالَ أَبِي رَضِيَ اللَّهُ عَنْهُ فِي رِسَالَتِهِ إِلَيَّ اعْلَمْ يَا بُنَيَّ أَنَّ الْحُكْمَ فِي الدَّعَاوِي كُلِّهَا أَنَّ الْبَيِّنَةَ عَلَى الْمُدَّعِي وَ الْيَمِينَ عَلَى الْمُدَّعَى عَلَيْهِ فَإِنْ نَكَلَ عَنِ الْيَمِينِ لَزِمَهُ الْحَقُ‌ فَإِنْ رَدَّ الْمُدَّعَى عَلَيْهِ الْيَمِينَ عَلَى الْمُدَّعِي إِذَا لَمْ يَكُنْ لِلْمُدَّعِي شَاهِدَانِ فَلَمْ يَحْلِفْ فَلَا حَقَّ لَهُ إِلَّا فِي الْحُدُودِ فَلَا يَمِينَ فِيهَا وَ فِي الدَّمِ فَإِنَّ الْبَيِّنَةَ عَلَى الْمُدَّعَى عَلَيْهِ وَ الْيَمِينَ عَلَى الْمُدَّعِي‌ لِئَلَّا يَبْطُلَ دَمُ امْرِئٍ مُسْلِمٍ.‌

My father, may Allah (swt) be pleased with him, stated in his letter to me: Know, O my son, that the ruling concerning all claims is that the burden of proof (evidence) lies upon the claimant, and the oath is upon the defendant. If the defendant refuses to take the oath, the right (claim) becomes binding upon him. If the defendant refers the oath back to the claimant, in cases where the claimant does not have two witnesses, and the claimant refuses to swear, then he has no right to the claim. However, in cases involving hudud (prescribed punishments), there is no oath, and in cases involving bloodshed (murder or bodily harm), the burden of proof lies upon the defendant, while the oath is upon the claimant-so that the life of a Muslim is not lost without justice.

3346 - رُوِيَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "لاَ بَأْسَ بِالشَّهَادَةِ عَلَى إِقْرَارِ اَلْمَرْأَةِ وَ لَيْسَتْ بِمُسْفِرَةٍ إِذَا عُرِفَتْ بِعَيْنِهَا أَوْ يَحْضُرُ مَنْ عَرَفَهَا ".

Hadith.3346 - It is narrated from Ali ibn Yaqtin, from Abu al-Hasan al-Awwal (as), who said: "There is no issue with bearing witness to a woman's acknowledgment (confession) without her unveiling her face, as long as she is identified either by her specific features or in the presence of someone who recognizes her."

3347 - وَ كَتَبَ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ رَضِيَ اَللَّهُ عَنْهُ إِلَى أَبِي مُحَمَّدٍ اَلْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَرَادَ أَنْ يَشْهَدَ عَلَى اِمْرَأَةٍ لَيْسَ لَهَا بِمَحْرَمٍ هَلْ يَجُوزُ لَهُ أَنْ يَشْهَدَ عَلَيْهَا مِنْ وَرَاءِ اَلسِّتْرِ وَ يَسْمَعَ كَلاَمَهَا إِذَا شَهِدَ عَدْلاَنِ أَنَّهَا فُلاَنَةُ بِنْتُ فُلاَنٍ اَلَّتِي تُشْهِدُكَ وَ هَذَا كَلاَمُهَا أَوْ لاَ تَجُوزُ اَلشَّهَادَةُ عَلَيْهَا حَتَّى تَبْرُزَ وَ تُثْبِتَهَا بِعَيْنِهَا فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ "تَتَنَقَّبُ وَ تَظْهَرُ لِلشُّهُودِ إِنْ شَاءَ اَللَّهُ".

Hadith.3347 - It is narrated that Muhammad ibn al-Hasan al-Saffar (may Allah (swt) be pleased with him) wrote to Abu Muhammad al-Hasan ibn Ali (as) regarding a man who wanted to testify about a woman who was not his mahram (unmarriageable relative). He asked: "Is it permissible for him to testify about her from behind a curtain while hearing her speech, provided that two just witnesses testify that she is indeed so-and-so, the daughter of so-and-so, who is calling you to bear witness and this is her voice? Or is it not permissible to testify about her until she uncovers her face and is identified by her appearance?" The Imam (as) replied: "She should veil her face partially (wear a niqab) and appear before the witnesses, if Allah (swt) wills."

3348 - رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : "تَبْطُلُ اَلشَّهَادَةُ فِي اَلرِّبَا وَ اَلْجَنَفِ وَ إِذَا قَالَ اَلشُّهُودُ إِنَّا لاَ نَعْلَمُ خَلِّ سَبِيلَهُمْ وَ إِذَا عَلِمُوا عَزِّرْهُمْ".

Hadith.3348 - It is narrated by Isma'il ibn Muslim from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father Imam Muhammad ibn Ali Al-Baqir (as) that he said: "Testimonies are invalidated in cases of usury (riba) and bias (janaf). If the witnesses say, 'We do not know,' then release them. However, if they are found to have known, then they should be disciplined (ta'zir)."

3349 - وَ فِي رِوَايَةِ عَبْدِ اَللَّهِ بْنِ مَيْمُونٍ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "جَاءَ رَجُلٌ مِنَ اَلْأَنْصَارِ إِلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَقَالَ يَا رَسُولَ اَللَّهِ أُحِبُّ أَنْ تَشْهَدَ لِي عَلَى نَخْلٍ نَحَلْتُهَا اِبْنِي قَالَ "مَا لَكَ وَلَدٌ سِوَاهُ" قَالَ نَعَمْ قَالَ "فَنَحَلْتَهُمْ كَمَا نَحَلْتَهُ" قَالَ لاَ قَالَ "فَإِنَّا مَعَاشِرَ اَلْأَنْبِيَاءِ لاَ نَشْهَدُ عَلَى اَلْجَنَفِ " ".

Hadith.3349 - In a narration from Abdullah ibn Maymun from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father Imam Muhammad ibn Ali Al-Baqir (as), it is stated: "A man from the Ansar came to the Prophet (peace be upon him and his family) and said: 'O Messenger of Allah (swt), I wish for you to bear witness for me regarding a palm grove that I have gifted to my son.' The Prophet (peace be upon him and his family) asked: 'Do you have any children besides him?' He replied: 'Yes.' The Prophet (sw) then asked: 'Did you gift them as you gifted him?' He said: 'No.' The Prophet (peace be upon him and his family) said: 'Indeed, we, the community of Prophets, do not bear witness to bias (janaf).'"

3350 - وَ فِي رِوَايَةِ أَبِي اَلْحُسَيْنِ مُحَمَّدِ بْنِ جَعْفَرٍ اَلْأَسَدِيِّ رَضِيَ اَللَّهُ عَنْهُ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "لاَ تَشْهَدْ عَلَى مَنْ يُطَلِّقُ لِغَيْرِ اَلسُّنَّةِ".

Hadith.3350 - In a narration from Abu al-Husayn Muhammad ibn Ja'far al-Asadi (may Allah (swt) be pleased with him), Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Do not bear witness for one who divorces contrary to the Sunnah."

3351 - قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "إِذَا شَهِدَ رَجُلٌ عَلَى شَهَادَةِ رَجُلٍ فَإِنَّ شَهَادَتَهُ تُقْبَلُ وَ هِيَ نِصْفُ شَهَادَةٍ وَ إِنْ شَهِدَ رَجُلاَنِ عَدْلاَنِ عَلَى شَهَادَةِ رَجُلٍ فَقَدْ ثَبَتَ شَهَادَةُ رَجُلٍ وَاحِدٍ".

Hadith.3351 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "If a man testifies based on the testimony of another man, his testimony is accepted, and it counts as half a testimony. However, if two just men testify based on the testimony of one man, it is considered equivalent to the testimony of one man."

3352 - وَ رَوَى غِيَاثُ بْنُ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ لاَ يُجِيزُ شَهَادَةَ رَجُلٍ عَلَى شَهَادَةِ رَجُلٍ إِلاَّ شَهَادَةَ رَجُلَيْنِ عَلَى شَهَادَةِ رَجُلٍ".

Hadith.3352 - Ghiyath ibn Ibrahim narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father Imam Muhammad ibn Ali Al-Baqir (as): "Indeed, Imam Ali (as) would not validate the testimony of one man based on the testimony of another man, except if there were two men testifying based on testimony of one man."

3353 - وَ رُوِيَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ شَهِدَ عَلَى شَهَادَةِ رَجُلٍ فَجَاءَ اَلرَّجُلُ فَقَالَ إِنِّي لَمْ أُشْهِدْهُ قَالَ "تَجُوزُ شَهَادَةُ أَعْدَلِهِمَا وَ إِنْ كَانَتْ عَدَالَتُهُمَا وَاحِدَةً لَمْ تَجُزْ شَهَادَتُهُ ".

Hadith.3353 - It is narrated from Abdullah ibn Sinan, from Abdurrahman ibn Abi Abdullah, from Abu Abdullah (as) regarding a man who testified based on the testimony of another man, and then the original man said: 'I did not make him a witness,' Imam (as) said: "The testimony of the more upright of the two is accepted, but if their uprightness is equal, then his testimony is not accepted."

3354 - وَ سَأَلَ صَفْوَانُ بْنُ يَحْيَى أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ : عَنْ رَجُلٍ أَشْهَدَ أَجِيرَهُ عَلَى شَهَادَةٍ ثُمَّ فَارَقَهُ أَ تَجُوزُ شَهَادَتُهُ بَعْدَ أَنْ يُفَارِقَهُ قَالَ "نَعَمْ" قُلْتُ فَيَهُودِيٌّ أُشْهِدَ عَلَى شَهَادَةٍ ثُمَّ أَسْلَمَ أَ تَجُوزُ شَهَادَتُهُ قَالَ "نَعَمْ".

Hadith.3354 - Safwan ibn Yahya asked Abu al-Hasan (as): About a man who made his employee a witness to a testimony and then separated from him, would his testimony be valid after their separation? Imam (as) said: "Yes." He further asked: What if a Jew was made a witness to a testimony and then embraced Islam, would his testimony be valid? Imam (as) said: "Yes."

3355 - وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ : سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلذِّمِّيِّ وَ اَلْعَبْدِ يُشْهَدَانِ عَلَى شَهَادَةٍ ثُمَّ يُسْلِمُ اَلذِّمِّيُّ وَ يُعْتَقُ اَلْعَبْدُ أَ تَجُوزُ شَهَادَتُهُمَا عَلَى مَا كَانَا أُشْهِدَا عَلَيْهِ قَالَ "نَعَمْ إِذَا عُلِمَ مِنْهُمَا بَعْدَ ذَلِكَ خَيْرٌ جَازَتْ شَهَادَتُهُمَا ".

Hadith.3355 - Al-Ala narrated from Muhammad ibn Muslim: He said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) about a dhimmi (non-Muslim under Islamic protection) and a slave who bore witness to a testimony. Then the dhimmi embraced Islam and the slave was emancipated, would their testimony about what they were made witnesses to before be valid? Imam (as) said: "Yes, if goodness is known from them afterward, their testimony is valid."

3356 - وَ رَوَى غِيَاثُ بْنُ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "لاَ تَجُوزُ شَهَادَةٌ عَلَى شَهَادَةٍ فِي حَدٍّ وَ لاَ كَفَالَةٌ فِي حَدٍّ".

Hadith.3356 - Ghiyath ibn Ibrahim narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father Imam Muhammad ibn Ali Al-Baqir (as): Imam Ali ibn Abi Talib (as) said: "Testimony upon testimony is not valid in cases involving prescribed punishments (hudud), nor is sponsorship (kafalah) valid in cases involving prescribed punishments."

3357 - وَ رُوِيَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ اَلْبَاقِرِ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي اَلشَّهَادَةِ عَلَى شَهَادَةِ اَلرَّجُلِ وَ هُوَ بِالْحَضْرَةِ فِي اَلْبَلَدِ قَالَ "نَعَمْ وَ لَوْ كَانَ خَلْفَ سَارِيَةٍ وَ يَجُوزُ ذَلِكَ إِذَا كَانَ لاَ يُمْكِنُهُ أَنْ يُقِيمَهَا لِعِلَّةٍ تَمْنَعُهُ مِنْ أَنْ يَحْضُرَ وَ يُقِيمَهَا فَلاَ بَأْسَ بِإِقَامَةِ اَلشَّهَادَةِ عَلَى شَهَادَتِهِ".

Hadith.3357 - Muhammad ibn Muslim narrated from Al-Baqir, Abu Ja'far Imam Muhammad ibn Ali (as) regarding testimony upon the testimony of a man who is present in the town. Imam (as) said: "Yes, even if he is behind a column. It is permissible if he is unable to present it himself due to some excuse preventing him from attending and presenting it. In such a case, there is no harm in establishing testimony based on his testimony."

3358 - وَ رَوَى عَمْرُو بْنُ جُمَيْعٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ : "أَشْهِدْ عَلَى شَهَادَتِكَ مَنْ يَنْصَحُكَ" قَالُوا أَصْلَحَكَ اَللَّهُ كَيْفَ يَزِيدُ وَ يَنْقُصُ قَالَ "لاَ وَ لَكِنْ مَنْ يَحْفَظُهَا عَلَيْكَ". وَ لَا تَجُوزُ شَهَادَةٌ عَلَى شَهَادَةٍ عَلَى شَهَادَةٍ.

Hadith.3358 - Amr ibn Jumay' narrated from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as): Imam (as) said: "Let someone trustworthy bear witness to your testimony." They asked: 'May Allah (swt) keep you well, how can it increase or decrease?' Imam (as) replied: "No, but it should be someone who preserves it for you." Imam (as) also said: "It is not permissible to testify upon a testimony that is based on another testimony."

3359 - رُوِيَ عَنْ عَلِيِّ بْنِ غُرَابٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "لاَ تَشْهَدَنَّ عَلَى شَهَادَةٍ حَتَّى تَعْرِفَهَا كَمَا تَعْرِفُ كَفَّكَ".

Hadith.3359 - It is narrated from Ali ibn Ghurab, from Abu Abdillah (as): Imam (as) said: "Do not testify to a testimony until you know it as clearly as you know your own palm."

3360 - وَ رُوِيَ عَنْ عَلِيِّ بْنِ سُوَيْدٍ قَالَ : قُلْتُ لِأَبِي اَلْحَسَنِ اَلْمَاضِي عَلَيْهِ اَلسَّلاَمُ يُشْهِدُنِي هَؤُلاَءِ عَلَى إِخْوَانِي قَالَ "نَعَمْ أَقِمِ اَلشَّهَادَةَ لَهُمْ وَ إِنْ خِفْتَ عَلَى أَخِيكَ ضَرَراً ".

Hadith.3360 - It is narrated from Ali ibn Suwayd, who said: I said to Abu al-Hasan al-Madhi (as) (Imam Musa ibn Jafar Al-Kadhim (as)): "These people call me to testify against my brothers." Imam (as) said: 'Yes, establish the testimony for them, even if you fear harm for your brother.'"

3361 - وَ رُوِيَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ : قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ يُشْهِدُنِي عَلَى اَلشَّهَادَةِ فَأَعْرِفُ خَطِّي وَ خَاتَمِي وَ لاَ أَذْكُرُ مِنَ اَلْبَاقِي قَلِيلاً وَ لاَ كَثِيراً فَقَالَ "إِذَا كَانَ صَاحِبُكَ ثِقَةً وَ مَعَكَ رَجُلٌ ثِقَةٌ فَاشْهَدْ لَهُ".

Hadith.3361 - It is narrated from Umar ibn Yazid, who said: I said to Abu Abdullah (as): "A man calls me to testify, and I recognize my handwriting and my seal, but I do not remember anything else, whether little or much." Imam (as) said: 'If your companion is trustworthy and you have another trustworthy man with you, then testify for him.'"

3362 - كَتَبَ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ رَضِيَ اَللَّهُ عَنْهُ إِلَى أَبِي مُحَمَّدٍ اَلْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : هَلْ تُقْبَلُ شَهَادَةُ اَلْوَصِيِّ لِلْمَيِّتِ بِدَيْنٍ لَهُ عَلَى رَجُلٍ مَعَ شَاهِدٍ آخَرَ عَدْلٍ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ "إِذَا شَهِدَ مَعَهُ آخَرُ عَدْلٌ فَعَلَى اَلْمُدَّعِي يَمِينٌ" وَ كَتَبَ إِلَيْهِ أَ يَجُوزُ لِلْوَصِيِّ أَنْ يَشْهَدَ لِوَارِثِ اَلْمَيِّتِ صَغِيراً أَوْ كَبِيراً بِحَقٍّ لَهُ عَلَى اَلْمَيِّتِ أَوْ عَلَى غَيْرِهِ وَ هُوَ اَلْقَابِضُ لِلْوَارِثِ اَلصَّغِيرِ وَ لَيْسَ لِلْكَبِيرِ بِقَابِضٍ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ "نَعَمْ وَ يَنْبَغِي لِلْوَصِيِّ أَنْ يَشْهَدَ بِالْحَقِّ وَ لاَ يَكْتُمَ شَهَادَتَهُ" وَ كَتَبَ إِلَيْهِ أَ وَ تُقْبَلُ شَهَادَةُ اَلْوَصِيِّ عَلَى اَلْمَيِّتِ بِدَيْنٍ مَعَ شَاهِدٍ آخَرَ عَدْلٍ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ "نَعَمْ مِنْ بَعْدِ يَمِينٍ".

Hadith.3362 - Muhammad ibn al-Hasan al-Saffar, may Allah (swt) have mercy on him, wrote to Abu Muhammad al-Hasan ibn Ali (as): "Is the testimony of the executor (al-wasi) for the deceased regarding a debt owed to him by a man acceptable along with another just witness?" Imam (as) replied: "If another just witness testifies with him, then the claimant must take an oath." He also wrote to Imam (as): "Is it permissible for the executor to testify for the heir of the deceased, whether young or old, regarding a right owed to him by the deceased or by another person, especially if he is the custodian of the young heir but not the custodian of the older one?" Imam (as) replied: "Yes, the executor should testify truthfully and must not conceal his testimony." Furthermore, he wrote to Imam (as): "Is the testimony of the executor against the deceased regarding a debt, along with another just witness, acceptable?" Imam (as) replied: "Yes, but only after an oath."

3363 - سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَكُونُ لَهُ عَلَى اَلرَّجُلِ حَقٌّ فَيَجْحَدُ حَقَّهُ وَ يَحْلِفُ أَنْ لَيْسَ لَهُ عَلَيْهِ شَيْءٌ وَ لَيْسَ لِصَاحِبِ اَلْحَقِّ عَلَى حَقِّهِ بَيِّنَةٌ أَ يَجُوزُ لَهُ إِحْيَاءُ حَقِّهِ بِشَهَادَةِ اَلزُّورِ إِذَا خَشِيَ ذَهَابَ حَقِّهِ قَالَ "لاَ يَجُوزُ ذَلِكَ لِعِلَّةِ اَلتَّدْلِيسِ".

Hadith.3363 - Abu Abdillah (as) was asked about a man who has a right over another man, but the latter denies his right and swears that he owes him nothing. The claimant has no evidence to support his claim. Is it permissible for him to revive his right through false testimony if he fears losing it? Imam (as) replied: "It is not permissible due to the reason of deception."

3364 - قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "إِذَا دَفَنْتَ فِي اَلْأَرْضِ شَيْئاً فَأَشْهِدْ عَلَيْهَا فَإِنَّهَا لاَ تُؤَدِّي إِلَيْكَ شَيْئاً".

Hadith.3364 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "If you bury something in the ground, have witnesses for it, for the earth will not return anything to you."

3365 - وَ قَالَ عَلَيْهِ اَلسَّلاَمُ : "أَوَّلُ شَهَادَةٍ شُهِدَ بِهَا بِالزُّورِ فِي اَلْإِسْلاَمِ شَهَادَةُ سَبْعِينَ رَجُلاً حِينَ اِنْتَهَوْا إِلَى مَاءِ اَلْحَوْأَبِ فَنَبَحَتْهُمْ كِلاَبُهَا فَأَرَادَتْ صَاحِبَتُهُمُ اَلرُّجُوعَ وَ قَالَتْ سَمِعْتُ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ لِأَزْوَاجِهِ "إِنَّ إِحْدَاكُنَّ تَنْبَحُهَا كِلاَبُ اَلْحَوْأَبِ ، فِي اَلتَّوَجُّهِ إِلَى قِتَالِ وَصِيِّي، عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ " فَشَهِدَ عِنْدَهَا سَبْعُونَ رَجُلاً أَنَّ ذَلِكَ لَيْسَ بِمَاءِ اَلْحَوْأَبِ فَكَانَتْ أَوَّلَ شَهَادَةٍ شُهِدَ بِهَا فِي اَلْإِسْلاَمِ بِالزُّورِ".

Hadith.3365 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "The first false testimony given in Islam was the testimony of seventy men when they reached the water of Haw'ab, and its dogs barked at them. The woman among them intended to return and said: 'I heard the Messenger of Allah (swt) (peace be upon him and his family) say to his wives: One of you will be barked at by the dogs of Haw'ab while heading to fight my successor, Ali ibn Abi Talib (as).' Then seventy men testified before her that it was not the water of Haw'ab. This was the first false testimony given in Islam."

3366 - وَ قِيلَ لِلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ إِنَّ شَرِيكاً يَرُدُّ شَهَادَتَنَا فَقَالَ "لاَ تُذِلُّوا أَنْفُسَكُمْ".

Hadith.3366 - It was said to Imam Jafar ibn Muhammad Al-Sadiq (as), "Sharik rejects our testimony.". Imam (as) replied: "Do not humiliate yourselves."

3367 - رَوَى طَلْحَةُ بْنُ زَيْدٍ عَنِ اَلصَّادِقِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ : "أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَضَى بِالشُّفْعَةِ مَا لَمْ تُوَرَّفْ يَعْنِي تُقْسَمْ ".

Hadith.3367 - Talhah ibn Zayd narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), peace be upon them: "Indeed, the Messenger of Allah (swt) (peace be upon him and his family) ruled in favor of preemption (shufah) as long as the property had not been inherited, meaning divided."

3368 - وَ رَوَى عُقْبَةُ بْنُ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "قَضَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِالشُّفْعَةِ بَيْنَ اَلشُّرَكَاءِ فِي اَلْأَرَضِينَ وَ اَلْمَسَاكِنِ وَ قَالَ "لاَ ضَرَرَ وَ لاَ إِضْرَارَ" ".

Hadith.3368 - Uqbah ibn Khalid narrated from Abu Abdillah (as): "The Messenger of Allah (swt) (peace be upon him and his family) ruled in favor of preemption (shufah) between partners in lands and houses, and He (sw) said: 'There is no harm and no harming (la darar wa la dirar).'"

3369 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "إِذَا أُرِّفَتِ اَلْأُرَفُ وَ حُدَّتِ اَلْحُدُودُ فَلاَ شُفْعَةَ وَ لاَ شُفْعَةَ إِلاَّ لِشَرِيكٍ غَيْرِ مُقَاسِمٍ ".

Hadith.3369 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "When the landmarks are established and the boundaries are defined, there is no preemption (shufah). And there is no preemption except for a partner who has not divided (the property)."

3370 - وَ رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "اَلشُّفْعَةُ عَلَى عَدَدِ اَلرِّجَالِ".

Hadith.3370 - Isma'il ibn Muslim narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from Imam Muhammad ibn Ali Al-Baqir (as) who said that Imam Ali ibn Abi Talib (as) said: "The right of pre-emption is according to the number of men."

3371 - وَ- فِي رِوَايَةِ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ الشُّفْعَةُ عَلَى عَدَدِ الرِّجَالِ.

Hadith.3371 - In the narration of Talhah ibn Zayd from Imam Jafar ibn Muhammad Al-Sadiq (as) from Imam Muhammad ibn Ali Al-Baqir (as) who said that Imam Ali ibn Abi Talib (as) said: "The right of pre-emption is according to the number of men."

3372 - وَ قَالَ عَلَيْهِ اَلسَّلاَمُ : "لَيْسَ لِلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ شُفْعَةٌ وَ لاَ شُفْعَةَ إِلاَّ لِشَرِيكٍ غَيْرِ مُقَاسِمٍ".

Hadith.3372 - Imam (as) said: "There is no preemption (shufah) for a Jew or a Christian, and preemption is only for a partner who has not yet divided."

3373 - وَ فِي رِوَايَةِ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "اَلشُّفْعَةُ لاَ تُورَثُ".

Hadith.3373 - In the narration of Talhah ibn Zayd from Imam Jafar ibn Muhammad Al-Sadiq (as) from Imam Muhammad ibn Ali Al-Baqir (as) who said that Imam Ali ibn Abi Talib (as) said: "Preemption (shufah) is not inherited."

3374 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "لاَ شُفْعَةَ فِي سَفِينَةٍ وَ لاَ فِي نَهَرٍ وَ لاَ فِي طَرِيقٍ وَ لاَ فِي رَحًى وَ لاَ فِي حَمَّامٍ".

Hadith.3374 - In the narration of Al-Sakooni from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as) from his forefathers from Imam Ali ibn Abi Talib (as), who said that the Messenger of Allah (swt) (peace be upon him and his family) said: "There is no preemption (shufah) in a ship, nor in a river, nor in a road, nor in a mill, nor in a bathhouse."

3375 - وَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "وَصِيُّ اَلْيَتِيمِ بِمَنْزِلَةِ أَبِيهِ يَأْخُذُ لَهُ اَلشُّفْعَةَ إِذَا كَانَتْ لَهُ رَغْبَةٌ" قَالَ عَلَيْهِ اَلسَّلاَمُ "لِلْغَائِبِ اَلشُّفْعَةُ".

Hadith.3375 - Imam Ali ibn Abi Talib (as) said: "The guardian of the orphan is in the position of his father; he takes the preemption (shufah) for him if he has a desire for it." Imam Ali ibn Abi Talib (as) also said: "The absentee has the right of preemption (shufah)."

3376 - وَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "إِذَا وَقَعَتِ اَلسِّهَامُ اِرْتَفَعَتِ اَلشُّفْعَةُ".

Hadith.3376 - Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) said: "When the shares are divided, the right of preemption (shufah) is annulled."

3377 - وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلشُّفْعَةِ لِمَنْ هِيَ وَ فِي أَيِّ شَيْءٍ هِيَ وَ هَلْ تَكُونُ فِي اَلْحَيَوَانِ شُفْعَةٌ وَ كَيْفَ هِيَ قَالَ "اَلشُّفْعَةُ وَاجِبَةٌ فِي كُلِّ شَيْءٍ مِنْ حَيَوَانٍ أَوْ أَرْضٍ أَوْ مَتَاعٍ إِذَا كَانَ اَلشَّيْءُ بَيْنَ شَرِيكَيْنِ لاَ غَيْرِهِمَا فَبَاعَ أَحَدُهُمَا نَصِيبَهُ فَشَرِيكُهُ أَحَقُّ بِهِ مِنْ غَيْرِهِ فَإِنْ زَادَ عَلَى اَلاِثْنَيْنِ فَلاَ شُفْعَةَ لِأَحَدٍ مِنْهُمْ".

Hadith.3377 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about preemption (shufah)-to whom it applies, in what cases it is valid, and whether it applies to animals. Imam (as) replied: "Preemption is obligatory in everything-be it animals, land, or goods-if the property is shared between two partners and one of them sells his share. In such a case, his partner has more right to it than anyone else. However, if there are more than two partners, then none of them has a right to preemption."

3378 - أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ : سَأَلْتُهُ عَنْ مَمْلُوكٍ بَيْنَ شُرَكَاءَ أَرَادَ أَحَدُهُمْ بَيْعَ نَصِيبِهِ قَالَ "يَبِيعُهُ" قَالَ قُلْتُ فَإِنَّهُمَا كَانَا اِثْنَيْنِ فَأَرَادَ أَحَدُهُمَا بَيْعَ نَصِيبِهِ فَلَمَّا أَقْدَمَ عَلَى اَلْبَيْعِ قَالَ لَهُ شَرِيكُهُ أَعْطِنِي قَالَ "هُوَ أَحَقُّ بِهِ" ثُمَّ قَالَ عَلَيْهِ اَلسَّلاَمُ "لاَ شُفْعَةَ فِي حَيَوَانٍ إِلاَّ أَنْ يَكُونَ اَلشَّرِيكُ فِيهِ وَاحِداً".

Hadith.3378 - Ahmad ibn Muhammad ibn Abi Nasr narrated from Abdullah ibn Sinan who said: I asked Imam (as) about a slave owned jointly by partners, and one of them wanted to sell his share. Imam (as) said: "He may sell it." I then asked: "What if there were only two partners, and one of them wanted to sell his share, but when he proceeded with the sale, his partner said to him, 'Give it to me instead'?" Imam (as) replied: "The partner has more right to it." Then Imam (as) said: "There is no preemption (shufah) in animals except when there is only one partner involved."

3379 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ اِشْتَرَى دَاراً بِرَقِيقٍ وَ مَتَاعٍ وَ بَزٍّ وَ جَوْهَرٍ فَقَالَ "لَيْسَ لِأَحَدٍ فِيهَا شُفْعَةٌ".

Hadith.3379 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab from Abu Abdullah (as): Regarding a man who bought a house using slaves, goods, fabric, and jewels. Imam (as) said: "There is no preemption (shufah) for anyone in this case."

3380 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ اِمْرَأَةً عَلَى بَيْتٍ فِي دَارٍ لَهُ وَ لَهُ فِي تِلْكَ اَلدَّارِ شُرَكَاءُ قَالَ "جَائِزٌ لَهُ وَ لَهَا وَ لاَ شُفْعَةَ لِأَحَدٍ مِنَ اَلشُّرَكَاءِ عَلَيْهَا".

Hadith.3380 - Al-Hasan ibn Mahbub narrated from Malik ibn Atiyyah from Abu Basir from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): I asked him about a man who married a woman with the condition of giving her a house in his property, and he had partners in that property. Imam (as) said: "It is permissible for him and her, and none of the partners have any right of preemption (shufah) against her."

3381 - رَوَى جَابِرُ بْنُ يَزِيدَ وَ مُعَاوِيَةُ بْنُ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : "مَنْ وَكَّلَ رَجُلاً عَلَى إِمْضَاءِ أَمْرٍ مِنَ اَلْأُمُورِ فَالْوَكَالَةُ ثَابِتَةٌ أَبَداً حَتَّى يُعْلِمَهُ بِالْخُرُوجِ مِنْهَا، كَمَا أَعْلَمَهُ بِالدُّخُولِ فِيهَا ".

Hadith.3381 - Jabir ibn Yazid and Mu'awiyah ibn Wahb narrated from Abu Abdullah (as) that Imam (as) said: "Whoever appoints a man as an agent to execute a matter, the agency remains valid permanently until he informs him of its termination, just as he informed him of its initiation."

3382 - وَ رُوِيَ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي هِلاَلٍ اَلرَّازِيِّ قَالَ : قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ وَكَّلَ رَجُلاً بِطَلاَقِ اِمْرَأَتِهِ إِذَا حَاضَتْ وَ طَهُرَتْ وَ خَرَجَ اَلرَّجُلُ فَبَدَا لَهُ فَأَشْهَدَ أَنَّهُ قَدْ أَبْطَلَ مَا كَانَ أَمَرَهُ بِهِ وَ أَنَّهُ قَدْ بَدَا لَهُ فِي ذَلِكَ قَالَ "فَلْيُعْلِمْ أَهْلَهُ وَ لْيُعْلِمِ اَلْوَكِيلَ ".

Hadith.3382 - It is narrated from Abdullah ibn Muskan, from Abu Hilal Al-Razi, who said: I asked Abu Abdullah (as) about a man who appointed another man as an agent to divorce his wife after she menstruates and becomes pure, but later the man changed his mind and testified that he had revoked what he had commanded and reconsidered the matter. Imam (as) said: "He should inform his wife and inform the agent."

3383 - وَ رُوِيَ عَنْ عَلاَءِ بْنِ سَيَابَةَ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ وَكَّلَتْ رَجُلاً بِأَنْ يُزَوِّجَهَا مِنْ رَجُلٍ فَقَبِلَ اَلْوَكَالَةَ فَأَشْهَدَتْ لَهُ بِذَلِكَ فَذَهَبَ اَلْوَكِيلُ فَزَوَّجَهَا ثُمَّ إِنَّهَا أَنْكَرَتْ ذَلِكَ اَلْوَكِيلَ وَ زَعَمَتْ أَنَّهَا عَزَلَتْهُ عَنِ اَلْوَكَالَةِ فَأَقَامَتْ شَاهِدَيْنِ أَنَّهَا عَزَلَتْهُ فَقَالَ "مَا يَقُولُ مَنْ قِبَلَكُمْ فِي ذَلِكَ" قَالَ قُلْتُ يَقُولُونَ يُنْظَرُ فِي ذَلِكَ فَإِنْ كَانَتْ عَزَلَتْهُ قَبْلَ أَنْ يُزَوِّجَ فَالْوَكَالَةُ بَاطِلَةٌ وَ اَلتَّزْوِيجُ بَاطِلٌ وَ إِنْ عَزَلَتْهُ وَ قَدْ زَوَّجَهَا فَالتَّزْوِيجُ ثَابِتٌ عَلَى مَا زَوَّجَ اَلْوَكِيلُ وَ عَلَى مَا اِتَّفَقَ مَعَهَا مِنَ اَلْوَكَالَةِ إِذَا لَمْ يَتَعَدَّ شَيْئاً مِمَّا أَمَرَتْ بِهِ وَ اِشْتَرَطَتْ عَلَيْهِ فِي اَلْوَكَالَةِ قَالَ ثُمَّ قَالَ "يَعْزِلُونَ اَلْوَكِيلَ عَنْ وَكَالَتِهَا وَ لَمْ تُعْلِمْهُ بِالْعَزْلِ" فَقُلْتُ نَعَمْ يَزْعُمُونَ أَنَّهَا لَوْ وَكَّلَتْ رَجُلاً وَ أَشْهَدَتْ فِي اَلْمَلَإِ وَ قَالَتْ فِي اَلْمَلَإِ اِشْهَدُوا أَنِّي قَدْ عَزَلْتُهُ وَ أَبْطَلْتُ وَكَالَتَهُ بِلاَ أَنْ يَعْلَمَ بِالْعَزْلِ وَ يَنْقُضُونَ جَمِيعَ مَا فَعَلَ اَلْوَكِيلُ فِي اَلنِّكَاحِ خَاصَّةً وَ فِي غَيْرِهِ لاَ يُبْطِلُونَ اَلْوَكَالَةَ إِلاَّ أَنْ يَعْلَمَ اَلْوَكِيلُ بِالْعَزْلِ وَ يَقُولُونَ اَلْمَالُ مِنْهُ عِوَضٌ لِصَاحِبِهِ وَ اَلْفَرْجُ لَيْسَ مِنْهُ عِوَضٌ إِذَا وَقَعَ مِنْهُ وَلَدٌ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "سُبْحَانَ اَللَّهِ مَا أَجْوَرَ هَذَا اَلْحُكْمَ وَ أَفْسَدَهُ إِنَّ اَلنِّكَاحَ أَحْرَى وَ أَحْرَى أَنْ يُحْتَاطَ فِيهِ وَ هُوَ فَرْجٌ وَ مِنْهُ يَكُونُ اَلْوَلَدُ إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ أَتَتْهُ اِمْرَأَةٌ اِسْتَعْدَتْهُ عَلَى أَخِيهَا فَقَالَتْ يَا أَمِيرَ اَلْمُؤْمِنِينَ وَكَّلْتُ أَخِي هَذَا بِأَنْ يُزَوِّجَنِي رَجُلاً وَ أَشْهَدْتُ لَهُ ثُمَّ عَزَلْتُهُ مِنْ سَاعَتِهِ تِلْكَ فَذَهَبَ فَزَوَّجَنِي وَ لِي بَيِّنَةٌ أَنِّي عَزَلْتُهُ قَبْلَ أَنْ يُزَوِّجَنِي فَأَقَامَتِ اَلْبَيِّنَةَ فَقَالَ اَلْأَخُ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنَّهَا وَكَّلَتْنِي وَ لَمْ تُعْلِمْنِي أَنَّهَا عَزَلَتْنِي عَنِ اَلْوَكَالَةِ حَتَّى زَوَّجْتُهَا كَمَا أَمَرَتْنِي فَقَالَ لَهَا "مَا تَقُولِينَ" قَالَتْ قَدْ أَعْلَمْتُهُ يَا أَمِيرَ اَلْمُؤْمِنِينَ فَقَالَ لَهَا "أَ لَكِ بَيِّنَةٌ بِذَلِكِ" فَقَالَتْ هَؤُلاَءِ شُهُودِي يَشْهَدُونَ قَالَ لَهُمْ "مَا تَقُولُونَ" قَالُوا نَشْهَدُ أَنَّهَا قَالَتْ اِشْهَدُوا أَنِّي قَدْ عَزَلْتُ أَخِي فُلاَناً عَنِ اَلْوَكَالَةِ بِتَزْوِيجِي فُلاَناً وَ أَنِّي مَالِكَةٌ لِأَمْرِي قَبْلَ أَنْ يُزَوِّجَنِي فُلاَناً فَقَالَ "أَشْهَدَتْكُمْ عَلَى ذَلِكَ بِعِلْمٍ مِنْهُ وَ مَحْضَرٍ" قَالُوا لاَ قَالَ "فَتَشْهَدُونَ أَنَّهَا أَعْلَمَتْهُ اَلْعَزْلَ كَمَا أَعْلَمَتْهُ اَلْوَكَالَةَ" قَالُوا لاَ قَالَ "أَرَى اَلْوَكَالَةَ ثَابِتَةً وَ اَلنِّكَاحَ وَاقِعاً أَيْنَ اَلزَّوْجُ" فَجَاءَ فَقَالَ "خُذْ بِيَدِهَا بَارَكَ اَللَّهُ لَكَ فِيهَا" قَالَتْ يَا أَمِيرَ اَلْمُؤْمِنِينَ أَحْلِفْهُ أَنِّي لَمْ أُعْلِمْهُ اَلْعَزْلَ وَ أَنَّهُ لَمْ يَعْلَمْ بِعَزْلِي إِيَّاهُ قَبْلَ اَلنِّكَاحِ فَقَالَ "وَ تَحْلِفُ " قَالَ نَعَمْ يَا أَمِيرَ اَلْمُؤْمِنِينَ فَحَلَفَ وَ أَثْبَتَ وَكَالَتَهُ وَ أَجَازَ اَلنِّكَاحَ".

Hadith.3383 - It is narrated from Alaa ibn Sayabah who said: I asked Abu Abdullah (as) about a woman who appointed a man as her agent to marry her to a man. The agent accepted the agency, and she testified to that in front of witnesses. The agent then proceeded and performed the marriage, but afterward, the woman denied the agent's authority and claimed that she had dismissed him from the agency. She produced two witnesses who testified that she had dismissed him. Imam (as) said: "What do the people around you say about this matter?" I said: "They say that if she dismissed him before he performed the marriage, then the agency is void and the marriage is invalid. However, if she dismissed him after he had already performed the marriage, then the marriage stands valid based on what the agent agreed upon with her and according to the conditions she specified in the agency, provided he did not exceed what she instructed." Then Imam (as) said: "Do they dismiss the agent from the agency without informing him of the dismissal?" I said: "Yes, they claim that if she appointed a man as an agent and testified in public, saying, 'Bear witness that I have dismissed him and revoked his agency,' without informing the agent directly of the dismissal, they annul all the agent's actions in marriage specifically. However, in other matters, they do not invalidate the agency unless the agent is informed of the dismissal. They argue that wealth can be returned to its owner as compensation, but the private parts cannot be compensated if a child results from the union." Imam (as) said: "Glory be to Allah (swt)! How unjust is this ruling!" Marriage is even more deserving of caution, as it involves intimacy and the potential for offspring. Indeed, when a woman approached Commander of the Faithful (as) seeking justice against her brother, she said: O Commander of the Faithful, I appointed my brother as my agent to marry me to a man, and I testified to that. Then, I immediately dismissed him from the agency. However, he went ahead and married me, and I have witnesses that I dismissed him before the marriage. She presented her witnesses, but the brother said: O Commander of the Faithful, she appointed me as her agent, and she did not inform me that she had dismissed me before I performed the marriage as she instructed. Imam Ali ibn Abi Talib (as) asked her: What do you say? She replied: I informed him, O Commander of the Faithful. Imam Ali ibn Abi Talib (as) then asked her: Do you have evidence for this? She replied: These are my witnesses who testify. Imam Ali ibn Abi Talib (as) turned to the witnesses and asked: What do you say? They said: We testify that she said: 'Bear witness that I have dismissed my brother from acting as my agent to marry me to such-and-such, and that I have control over my affairs before he married me.' Imam Ali ibn Abi Talib (as) asked: Did she testify to this in his presence and with his knowledge? They replied: No. Imam Ali ibn Abi Talib (as) then asked: Do you testify that she informed him of the dismissal, just as she had informed him of the agency? They replied: No. Imam Ali ibn Abi Talib (as) said: I find the agency valid and the marriage effective. Where is the husband? The husband came forward, and the Imam Ali ibn Abi Talib (as) said: Take her by the hand-may Allah (swt) bless her for you. The woman said: O Commander of the Faithful, make him swear that I did not inform him of the dismissal and that he did not know of my dismissal before the marriage. Imam Ali ibn Abi Talib (as) said: Will you swear? The brother replied: Yes, O Commander of the Faithful. He then took the oath, and the Imam Ali ibn Abi Talib (as) upheld his agency and validated the marriage.

3384 - وَ رُوِيَ عَنْ دَاوُدَ بْنِ اَلْحُصَيْنِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لآِخَرَ اُخْطُبْ لِي فُلاَنَةَ فَمَا فَعَلْتَ شَيْئاً مِمَّا قَاوَلْتَ مِنْ صَدَاقٍ أَوْ ضَمِنْتَ مِنْ شَيْءٍ أَوْ شَرَطْتَ فَذَلِكَ لِي رِضًا وَ هُوَ لاَزِمٌ لِي وَ لَمْ يُشْهِدْ عَلَى ذَلِكَ فَذَهَبَ فَخَطَبَ لَهُ وَ بَذَلَ عَنْهُ اَلصَّدَاقَ وَ غَيْرَ ذَلِكَ مِمَّا طَالَبُوهُ وَ سَأَلُوهُ فَلَمَّا رَجَعَ أَنْكَرَ ذَلِكَ كُلَّهُ قَالَ "يُغَرَّمُ لَهَا نِصْفَ اَلصَّدَاقِ عَنْهُ وَ ذَلِكَ أَنَّهُ هُوَ اَلَّذِي ضَيَّعَ حَقَّهَا فَلَمَّا لَمْ يُشْهِدْ لَهَا عَلَيْهِ بِذَلِكَ اَلَّذِي قَالَ لَهُ حَلَّ لَهَا أَنْ تَتَزَوَّجَ وَ لاَ تَحِلُّ لِلْأَوَّلِ فِيمَا بَيْنَهُ وَ بَيْنَ اَللَّهِ عَزَّ وَ جَلَّ إِلاَّ أَنْ يُطَلِّقَهَا لِأَنَّ اَللَّهَ تَعَالَى يَقُولُ: ۝ فَإِمْسٰاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسٰانٍ ۝ فَإِنْ لَمْ يَفْعَلْ فَإِنَّهُ مَأْثُومٌ فِيمَا بَيْنَهُ وَ بَيْنَ اَللَّهِ عَزَّ وَ جَلَّ وَ كَانَ اَلْحُكْمُ اَلظَّاهِرُ حُكْمَ اَلْإِسْلاَمِ وَ قَدْ أَبَاحَ اَللَّهُ عَزَّ وَ جَلَّ لَهَا أَنْ تَتَزَوَّجَ".

Hadith.3384 - It is narrated from Dawood ibn Al-Husayn, from Umar ibn Hanzalah, from Abu Abdullah (as): I asked him about a man who said to another, "Propose marriage to so-and-so on my behalf, and whatever you negotiate regarding the dowry, guarantee, or conditions will be binding on me and accepted." However, he did not bring witnesses for this agreement. The second man went ahead, proposed marriage, and committed to the dowry and other demands they requested. When he returned, the first man denied all of it. Imam (as) said: "He must pay half of the dowry on his behalf, as it was he who neglected her right by failing to have witnesses for the agreement he made. Thus, it becomes permissible for her to marry someone else, and the first man is not allowed to take her back unless he formally divorces her. This is because Allah (swt) the Exalted says: 'Retention in kindness or release in fairness' (Surah Al-Baqarah 2:229). If he does not do so, then he is sinful before Allah (swt) the Almighty. However, the apparent ruling under Islamic law allows her to marry someone else, as Allah (swt) has made it permissible for her."

3385 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ وَكَّلَ آخَرَ عَلَى وَكَالَةٍ فِي أَمْرٍ مِنَ اَلْأُمُورِ وَ أَشْهَدَ لَهُ بِذَلِكَ شَاهِدَيْنِ فَقَامَ اَلْوَكِيلُ فَخَرَجَ لِإِمْضَاءِ اَلْأَمْرِ فَقَالَ اِشْهَدُوا أَنِّي قَدْ عَزَلْتُ فُلاَناً عَنِ اَلْوَكَالَةِ فَقَالَ "إِنْ كَانَ اَلْوَكِيلُ أَمْضَى اَلْأَمْرَ اَلَّذِي وُكِّلَ عَلَيْهِ قَبْلَ أَنْ يُعْزَلَ عَنِ اَلْوَكَالَةِ فَإِنَّ اَلْأَمْرَ وَاقِعٌ مَاضٍ عَلَى مَا أَمْضَاهُ اَلْوَكِيلُ كَرِهَ اَلْمُوَكِّلُ أَمْ رَضِيَ" قُلْتُ فَإِنَّ اَلْوَكِيلَ أَمْضَى اَلْأَمْرَ قَبْلَ أَنْ يَعْلَمَ بِالْعَزْلِ أَوْ يَبْلُغَهُ أَنَّهُ قَدْ عُزِلَ عَنِ اَلْوَكَالَةِ فَالْأَمْرُ عَلَى مَا أَمْضَاهُ قَالَ "نَعَمْ" قُلْتُ فَإِنْ بَلَغَهُ اَلْعَزْلُ قَبْلَ أَنْ يُمْضِيَ اَلْأَمْرَ ثُمَّ ذَهَبَ حَتَّى أَمْضَاهُ لَمْ يَكُنْ ذَلِكَ بِشَيْءٍ قَالَ "نَعَمْ إِنَّ اَلْوَكِيلَ إِذَا وُكِّلَ ثُمَّ قَامَ عَنِ اَلْمَجْلِسِ فَأَمْرُهُ مَاضٍ أَبَداً وَ اَلْوَكَالَةُ ثَابِتَةٌ حَتَّى يَبْلُغَهُ اَلْعَزْلُ عَنِ اَلْوَكَالَةِ بِثِقَةٍ يُبَلِّغُهُ أَوْ يُشَافَهَ بِالْعَزْلِ عَنِ اَلْوَكَالَةِ".

Hadith.3385 - It is narrated from Muhammad ibn Abi Umayr, from Hisham ibn Salim, from Abu Abdullah (as): Regarding a man who appointed another as his agent (wakil) for a matter and had two witnesses testify to the appointment, the agent then proceeded to act upon the matter. Meanwhile, the principal declared, "Witness that I have dismissed so-and-so from the agency." Imam (as) said: "If the agent had executed the matter before being dismissed from the agency, then the action remains valid and binding, whether the principal is pleased with it or not." I asked: "What if the agent completed the action before learning of the dismissal or being informed that he had been removed from the agency?" Imam (as) replied: "Yes, the action stands as valid." I then asked: "What if the agent received notice of dismissal before carrying out the matter, but proceeded with it anyway?" Imam (as) said: "Then the action is invalid." Imam (as) added: "An agent, once appointed, retains authority as long as he is not informed of the dismissal by a trustworthy source or directly notified in person of the termination of the agency."

3386 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : فِي رَجُلٍ وَلَّتْهُ اِمْرَأَةٌ أَمْرَهَا إِمَّا ذَاتُ قَرَابَةٍ أَوْ جَارَةٌ لَهُ لاَ يَعْلَمُ دَخِيلَةَ أَمْرِهَا فَوَجَدَهَا قَدْ دَلَّسَتْ عَيْباً هُوَ بِهَا قَالَ "يُؤْخَذُ اَلْمَهْرُ مِنْهَا وَ لاَ يَكُونُ عَلَى اَلَّذِي زَوَّجَهَا شَيْءٌ" وَ قَالَ فِي اِمْرَأَةٍ وَلَّتْ أَمْرَهَا رَجُلاً فَقَالَتْ زَوِّجْنِي فُلاَناً قَالَ لاَ زَوَّجْتُكِ حَتَّى تُشْهِدِي بِأَنَّ أَمْرَكِ بِيَدِي فَأَشْهَدَتْ لَهُ فَقَالَ عِنْدَ اَلتَّزْوِيجِ لِلَّذِي يَخْطُبُهَا يَا فُلاَنُ عَلَيْكَ كَذَا وَ كَذَا قَالَ نَعَمْ فَقَالَ هُوَ لِلْقَوْمِ اِشْهَدُوا أَنَّ ذَلِكَ لَهَا عِنْدِي وَ قَدْ زَوَّجْتُهَا مِنْ نَفْسِي فَقَالَتِ اَلْمَرْأَةُ مَا كُنْتُ أَتَزَوَّجُكَ وَ لاَ كَرَامَةَ وَ لاَ أَمْرِي إِلاَّ بِيَدِي وَ مَا وَلَّيْتُكَ أَمْرِي إِلاَّ حَيَاءً مِنَ اَلْكَلاَمِ قَالَ "تُنْزَعُ مِنْهُ وَ يُوجَعُ رَأْسُهُ".

Hadith.3386 - It is narrated from Hammad, from Al-Halabi, from Abu Abdullah (as): Regarding a man to whom a woman entrusted her affairs-whether she was a relative or a neighbor-and he did not know her internal situation, and later discovered that she had concealed a defect: Imam (as) said: "The dowry is to be taken from her, and the man who married her is not held liable." He also said regarding a woman who entrusted her affairs to a man and said: "Marry me to so-and-so." The man replied: "I will not marry you until you testify that your affair is in my hands." She testified to this, and during the marriage contract, the man said to the suitor, "O so-and-so, upon you is such-and-such (as a condition)." The suitor replied: "Yes." The man then said to the witnesses, "Bear witness that this is due to her from me, and I have married her to myself." The woman then declared, "I never intended to marry you, nor do I accept such a marriage. My affair is in my own hands, and I only entrusted you out of modesty in speaking." Imam (as) said: "She is to be separated from him, and he is to be disciplined for his conduct."

3387 - وَ فِي نَوَادِرِ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ قَبَضَ صَدَاقَ اِبْنَتِهِ مِنْ زَوْجِهَا ثُمَّ مَاتَ هَلْ لَهَا أَنْ تُطَالِبَ زَوْجَهَا بِصَدَاقِهَا أَوْ قَبْضُ أَبِيهَا قَبْضُهَا فَقَالَ عَلَيْهِ اَلسَّلاَمُ "إِنْ كَانَتْ وَكَّلَتْهُ بِقَبْضِ صَدَاقِهَا مِنْ زَوْجِهَا فَلَيْسَ لَهَا أَنْ تُطَالِبَهُ وَ إِنْ لَمْ تَكُنْ وَكَّلَتْهُ فَلَهَا ذَلِكَ وَ يَرْجِعُ اَلزَّوْجُ عَلَى وَرَثَةِ أَبِيهَا بِذَلِكَ إِلاَّ أَنْ تَكُونَ حِينَئِذٍ صَبِيَّةً فِي حَجْرِهِ فَيَجُوزُ لِأَبِيهَا أَنْ يَقْبِضَ صَدَاقَهَا عَنْهَا وَ مَتَى طَلَّقَهَا قَبْلَ اَلدُّخُولِ بِهَا فَلِأَبِيهَا أَنْ يَعْفُوَ عَنْ بَعْضِ اَلصَّدَاقِ وَ يَأْخُذَ بَعْضاً وَ لَيْسَ لَهُ أَنْ يَدَعَ كُلَّهُ وَ ذَلِكَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ: ۝ إِلاّٰ أَنْ يَعْفُونَ أَوْ يَعْفُوَا اَلَّذِي بِيَدِهِ عُقْدَةُ اَلنِّكٰاحِ ۝ يَعْنِي اَلْأَبَ وَ اَلَّذِي تُوَكِّلُهُ اَلْمَرْأَةُ وَ تُوَلِّيهِ أَمْرَهَا مِنْ أَخٍ أَوْ قَرَابَةٍ أَوْ غَيْرِهِمَا".

Hadith.3387 - In the book "Nawadir" by Muhammad ibn Abi Umayr, from multiple narrators among our companions, from Abu Abdullah (as): Concerning a man who collected the dowry of his daughter from her husband and then passed away-can she demand her dowry from her husband, or is her father's collection considered her own collection? Imam (as) said: "If she had authorized him to collect her dowry from her husband, then she has no right to demand it again. However, if she had not authorized him, then she has the right to claim it. In this case, the husband may seek repayment from the father's heirs-unless she was a minor under his care. In such a situation, the father's collection is valid on her behalf. If the husband divorces her before consummation, the father may waive part of the dowry and retain part, but he does not have the authority to forgo the entire amount. This is based on the verse of Allah (swt), the Exalted: 'Except when they waive it or he (the guardian) in whose hand is the marriage contract waives it.' (Surah Al-Baqarah 2: 237) This refers to the father or anyone the woman appoints and entrusts with her affairs, such as a brother, a relative, or others."

3388 - رَوَى حَمَّادُ بْنُ عِيسَى عَمَّنْ أَخْبَرَهُ عَنْ حَرِيزٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : أَوَّلُ مَنْ سُوهِمَ عَلَيْهِ مَرْيَمُ بِنْتُ عِمْرَانَ وَ هُوَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ:۝ وَ مٰا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلاٰمَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ ۝ وَ اَلسِّهَامُ سِتَّةٌ ثُمَّ اِسْتَهَمُوا فِي يُونُسَ عَلَيْهِ اَلسَّلاَمُ لَمَّا رَكِبَ مَعَ اَلْقَوْمِ فَوَقَعَتِ اَلسَّفِينَةُ فِي اَللُّجَّةِ فَاسْتَهَمُوا فَوَقَعَ اَلسَّهْمُ عَلَى يُونُسَ ثَلاَثَ مَرَّاتٍ " قَالَ "فَمَضَى يُونُسُ عَلَيْهِ اَلسَّلاَمُ إِلَى صَدْرِ اَلسَّفِينَةِ فَإِذَا اَلْحُوتُ فَاتِحٌ فَاهُ فَرَمَى نَفْسَهُ ثُمَّ كَانَ عِنْدَ عَبْدِ اَلْمُطَّلِبِ تِسْعَةُ بَنِينَ فَنَذَرَ فِي اَلْعَاشِرِ إِنْ رَزَقَهُ اَللَّهُ غُلاَماً أَنْ يَذْبَحَهُ، فَلَمَّا وُلِدَ عَبْدُ اَللَّهِ لَمْ يَكُنْ يَقْدِرُ أَنْ يَذْبَحَهُ وَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي صُلْبِهِ فَجَاءَ بِعَشْرٍ مِنَ اَلْإِبِلِ فَسَاهَمَ عَلَيْهَا وَ عَلَى عَبْدِ اَللَّهِ فَخَرَجَتِ اَلسِّهَامُ عَلَى عَبْدِ اَللَّهِ فَزَادَ عَشْراً فَلَمْ تَزَلِ اَلسِّهَامُ تَخْرُجُ عَلَى عَبْدِ اَللَّهِ وَ يَزِيدُ عَشْراً فَلَمَّا أَنْ خَرَجَتْ مِائَةٌ خَرَجَتِ اَلسِّهَامُ عَلَى اَلْإِبِلِ فَقَالَ عَبْدُ اَلْمُطَّلِبِ مَا أَنْصَفْتُ رَبِّي فَأَعَادَ اَلسِّهَامَ ثَلاَثاً فَخَرَجَتْ عَلَى اَلْإِبِلِ فَقَالَ اَلْآنَ عَلِمْتُ أَنَّ رَبِّي قَدْ رَضِيَ فَنَحَرَهَا ".

Hadith.3388 - Narrated by Hammad ibn Isa, from someone who informed him, from Hariz, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): "The first person upon whom casting lots (Qur'ah) was performed was Maryam (Mary), the daughter of Imran. This is based on the saying of Allah (swt), the Exalted: 'And you were not with them when they cast their pens as to which of them should be responsible for Maryam.' (Surah Aal-E-Imran 3:44). The lots were six in number. Then they cast lots for Yunus (as) (Jonah (as)) when he sailed with a group of people. When the ship was caught in turbulence, they cast lots, and the lot fell upon Yunus three times." Imam (as) continued: "Yunus (as) proceeded to the edge of the ship, and there was the whale with its mouth wide open. So he threw himself in. Similarly, when Abdul Muttalib (as) had nine sons, he vowed that if Allah (swt) granted him a tenth son, he would sacrifice him. When Abdullah (as) was born, he could not bear to sacrifice him, as the Prophet (peace be upon him and his family) was in his lineage. So Abdul Muttalib (as) brought ten camels and cast lots between them and Abdullah (as). The lot fell on Abdullah (as). He added ten more camels and repeated the process. The lot continued to fall on Abdullah (as), and he kept increasing the camels by ten each time. Finally, when the number of camels reached one hundred, the lot fell on the camels. Abdul Muttalib (as) then said: 'I have not yet done justice to my Lord (azj),' and repeated the lot three more times. When it fell on the camels each time, he said: 'Now I know my Lord (azj) is satisfied.' So he sacrificed the camels."

3389 - وَ رُوِيَ عَنْ مُحَمَّدِ بْنِ اَلْحَكِيمِ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ عَنْ شَيْءٍ فَقَالَ لِي "كُلُّ مَجْهُولٍ فَفِيهِ اَلْقُرْعَةُ" فَقُلْتُ إِنَّ اَلْقُرْعَةَ تُخْطِئُ وَ تُصِيبُ فَقَالَ "كُلُّ مَا حَكَمَ اَللَّهُ عَزَّ وَ جَلَّ بِهِ فَلَيْسَ بِمُخْطِئٍ".

Hadith.3389 - Narrated by Muhammad ibn al-Hakim: "I asked Abu al-Hasan Imam Musa ibn Jafar Al-Kadhim (as) about a matter. Imam (as) said to me: 'For every unknown matter, the solution lies in casting lots (Qur'ah).' I said: 'But casting lots can be right or wrong.' Imam (as) replied: 'Whatever Allah (swt), the Mighty and Majestic, decrees is never wrong.'"

3390 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "مَا تَقَارَعَ قَوْمٌ فَفَوَّضُوا أَمْرَهُمْ إِلَى اَللَّهِ تَعَالَى إِلاَّ خَرَجَ سَهْمُ اَلْمُحِقِّ".

Hadith.3390 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "No group of people cast lots (Qur'ah) and entrusted their matter to Allah (swt), the Exalted, except that the lot would favor the one who is rightful."

3391 - وَ قَالَ عَلَيْهِ اَلسَّلاَمُ : "أَيُّ قَضِيَّةٍ أَعْدَلُ مِنَ اَلْقُرْعَةِ إِذَا فُوِّضَ اَلْأَمْرُ إِلَى اَللَّهِ أَ لَيْسَ اَللَّهُ تَعَالَى يَقُولُ: ۝ فَسٰاهَمَ فَكٰانَ مِنَ اَلْمُدْحَضِينَ ۝ ".

Hadith.3391 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "What judgment is more just than the casting of lots (Qur'ah) when the matter is entrusted to Allah (swt)? Does not Allah (swt), the Exalted, say: 'So they cast lots, and he was among the losers'?" (Surah As-Saffat 37:141)

3392 - وَ رَوَى اَلْحَكَمُ بْنُ مِسْكِينٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِذَا وَطِئَ رَجُلاَنِ أَوْ ثَلاَثَةٌ جَارِيَةً فِي طُهْرٍ وَاحِدٍ فَوَلَدَتْ فَادَّعَوْهُ جَمِيعاً أَقْرَعَ اَلْوَالِي بَيْنَهُمْ فَمَنْ قَرَعَ كَانَ اَلْوَلَدُ وَلَدَهُ وَ يَرُدُّ قِيمَةَ اَلْوَلَدِ عَلَى صَاحِبِ اَلْجَارِيَةِ" قَالَ "فَإِنِ اِشْتَرَى رَجُلٌ جَارِيَةً فَجَاءَ رَجُلٌ فَاسْتَحَقَّهَا وَ قَدْ وَلَدَتْ مِنَ اَلْمُشْتَرِي رَدَّ اَلْجَارِيَةَ عَلَيْهِ وَ كَانَ لَهُ وَلَدُهَا بِقِيمَتِهِ".

Hadith.3392 - Al-Hakam ibn Miskin narrated from Mu'awiyah ibn Ammar, who said that Abu Abdillah (as) said: "If two or three men have intercourse with a bondwoman during the same period of purity, and she gives birth, and all of them claim the child, the ruler should draw lots among them. Whomever the lot falls upon, the child is his, and he must pay the value of the child to the owner of the bondwoman." Imam (as) further said: "If a man buys a bondwoman, and another man comes and claims her rightfully, and she has already given birth to a child by the buyer, the bondwoman is returned to the rightful owner, while the child belongs to the buyer, but he must pay its value."

3393 - وَ رَوَى زُرْعَةُ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِنَّ رَجُلَيْنِ اِخْتَصَمَا إِلَى عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ فِي دَابَّةٍ فَزَعَمَ كُلُّ وَاحِدٍ مِنْهُمَا أَنَّهَا نُتِجَتْ عَلَى مِذْوَدِهِ وَ أَقَامَ كُلُّ وَاحِدٍ مِنْهُمَا بَيِّنَةً سَوَاءً فِي اَلْعَدَدِ فَأَقْرَعَ بَيْنَهُمَا سَهْمَيْنِ فَعَلَّمَ اَلسَّهْمَيْنِ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا بِعَلاَمَةٍ ثُمَّ قَالَ " اَللَّهُمَّ رَبَّ اَلسَّمَاوَاتِ اَلسَّبْعِ وَ رَبَّ اَلْأَرَضِينَ اَلسَّبْعِ وَ رَبَّ اَلْعَرْشِ اَلْعَظِيمِ عَالِمَ اَلْغَيْبِ وَ اَلشَّهَادَةِ اَلرَّحْمَنَ اَلرَّحِيمَ أَيُّهُمَا كَانَ صَاحِبَ اَلدَّابَّةِ وَ هُوَ أَوْلَى بِهَا فَأَسْأَلُكَ أَنْ تُخْرِجَ سَهْمَهُ " فَخَرَجَ سَهْمُ أَحَدِهِمَا فَقَضَى لَهُ بِهَا".

Hadith.3393 - Zur'ah narrated from Sama'ah, who said that Abu Abdillah (as) said: "Two men disputed before Imam Ali ibn Abi Talib (as) over a beast, each claiming that it was born in his stable. Both presented equal evidence in number. So, Imam Ali ibn Abi Talib (as) drew lots between them. He marked the two lots with distinct signs for each claimant, and then said: 'O Allah (swt), Lord (azj) of the seven heavens and the seven earths, and Lord (azj) of the Great Throne, Knower of the unseen and the seen, the Most Merciful, the Most Compassionate-whichever of these two is the rightful owner of the beast and has the stronger claim to it, I ask You to bring forth his lot.' Then the lot of one of them was drawn, and Imam Ali ibn Abi Talib (as) ruled in his favor."

3394 - وَ رَوَى اَلْبَزَنْطِيُّ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلَيْنِ شَهِدَا عَلَى رَجُلٍ فِي أَمْرٍ وَ جَاءَ آخَرَانِ فَشَهِدَا عَلَى غَيْرِ اَلَّذِي شَهِدَ عَلَيْهِ اَلْأَوَّلاَنِ قَالَ "يُقْرَعُ بَيْنَهُمْ فَأَيُّهُمْ قَرَعَ فَعَلَيْهِ اَلْيَمِينُ وَ هُوَ أَوْلَى بِالْقَضَاءِ".

Hadith.3394 - Al-Bazanti narrated from Dawood ibn Sirhan, who said that Abu Abdillah (as) said: "In the case of two men who testified against another man regarding a matter, and then two others came and testified to something different from what the first two had testified-lots are drawn between them. Whichever group's lot is drawn, they shall take an oath, and their testimony will have precedence in judgment."

3395 - وَ رَوَى حَمَّادُ بْنُ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ قَالَ أَوَّلُ مَمْلُوكٍ أَمْلِكُهُ فَهُوَ حُرٌّ فَوَرِثَ سَبْعَةً جَمِيعاً قَالَ "يُقْرِعُ بَيْنَهُمْ وَ يُعْتِقُ اَلَّذِي خَرَجَ سَهْمُهُ".

Hadith.3395 - Hammad ibn Uthman narrated from Ubaydullah ibn Ali al-Halabi, who said that Abu Abdillah (as) said: "If a man says, 'The first slave I acquire shall be free,' and then he inherits seven slaves altogether, lots are drawn among them, and the one whose lot is drawn shall be freed."

3396 - وَ رَوَى حَرِيزٌ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ : سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يَكُونُ لَهُ اَلْمَمْلُوكُونَ فَيُوصِي بِعِتْقِ ثُلُثِهِمْ قَالَ "كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ يُسْهِمُ بَيْنَهُمْ".

Hadith.3396 - Hariz narrated from Muhammad ibn Muslim, who said: "I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) about a man who has slaves and wills to free one-third of them. Imam (as) said: 'Imam Ali ibn Abi Talib (as) used to draw lots among them.'"

3397 - وَ رَوَى مُوسَى بْنُ اَلْقَاسِمِ اَلْبَجَلِيُّ وَ عَلِيُّ بْنُ اَلْحَكَمِ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ إِذَا أَتَاهُ رَجُلاَنِ يَخْتَصِمَانِ بِشُهُودٍ عِدَّتُهُمْ سَوَاءٌ وَ عَدَالَتُهُمْ سَوَاءٌ أَقْرَعَ بَيْنَهُمَا عَلَى أَيِّهِمَا تَصِيرُ اَلْيَمِينُ وَ كَانَ يَقُولُ " اَللَّهُمَّ رَبَّ اَلسَّمَاوَاتِ اَلسَّبْعِ وَ رَبَّ اَلْأَرَضِينَ اَلسَّبْعِ مَنْ كَانَ اَلْحَقُّ لَهُ فَأَدِّهِ إِلَيْهِ " ثُمَّ يَجْعَلُ اَلْحَقَّ لِلَّذِي تَصِيرُ اَلْيَمِينُ عَلَيْهِ إِذَا حَلَفَ".

Hadith.3397 - Musa ibn al-Qasim al-Bajali and Ali ibn al-Hakam narrated from Abd al-Rahman ibn Abi Abdillah, who said: Abu Abdillah (as) said: "'Imam Ali ibn Abi Talib (as), whenever two men came to him disputing with an equal number of witnesses of equal integrity, would draw lots between them to determine upon whom the oath would fall. Then Imam Ali ibn Abi Talib (as) would say: O Allah (swt), Lord (azj) of the seven heavens and Lord (azj) of the seven earths, grant the right to the one it belongs to. After that, he would assign the right to the one upon whom the oath was placed if he took the oath.'"

3398 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ مَوْلُودٍ لَيْسَ لَهُ مَا لِلرِّجَالِ وَ لَيْسَ لَهُ مَا لِلنِّسَاءِ قَالَ "هَذَا يُقْرِعُ عَلَيْهِ اَلْإِمَامُ يَكْتُبُ عَلَى سَهْمٍ عَبْدُ اَللَّهِ وَ عَلَى سَهْمٍ آخَرَ أَمَةُ اَللَّهِ ثُمَّ يَقُولُ اَلْإِمَامُ أَوِ اَلْمُقْرِعُ اَللَّهُمَّ أَنْتَ اَللَّهُ لاَ إِلَهَ إِلاَّ أَنْتَ "عٰالِمَ اَلْغَيْبِ وَ اَلشَّهٰادَةِ أَنْتَ تَحْكُمُ بَيْنَ عِبٰادِكَ فِي مٰا كٰانُوا فِيهِ يَخْتَلِفُونَ" بَيِّنْ لَنَا أَمْرَ هَذَا اَلْمَوْلُودِ حَتَّى يُوَرَّثَ مَا فَرَضْتَ لَهُ فِي كِتَابِكَ ثُمَّ يَطْرَحُ اَلسَّهْمَيْنِ فِي سِهَامٍ مُبْهَمَةٍ ثُمَّ تُجَالُ فَأَيُّهُمَا خَرَجَ وُرِّثَ عَلَيْهِ".

Hadith.3398 - Al-Hasan ibn Mahbub narrated from Jamil, from Fudhayl ibn Yasar, who said: "I asked Abu Abdillah (as) about a newborn who has neither the features of males nor the features of females. Imam (as) said: 'The Imam draws lots for this case. He writes on one lot "Abdullah" (servant of Allah (swt)) and on another lot "Amatullah" (maidservant of Allah (swt)). Then the Imam or the one drawing the lot says: 'O Allah (swt), You are Allah (swt), there is no god but You, Knower of the unseen and the seen. You judge among Your servants concerning that in which they differ. Make clear to us the matter of this newborn so that he may inherit what You have ordained for him in Your Book.' Then he (the Imam) places the two lots into other unspecified lots, and they are mixed. Whichever lot is drawn, the inheritance is based on it."

3399 - وَ رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "بَعَثَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ إِلَى اَلْيَمَنِ فَقَالَ لَهُ حِينَ قَدِمَ "حَدِّثْنِي بِأَعْجَبِ مَا وَرَدَ عَلَيْكَ" قَالَ "يَا رَسُولَ اَللَّهِ أَتَانِي قَوْمٌ قَدْ تَبَايَعُوا جَارِيَةً فَوَطِئُوهَا جَمِيعاً فِي طُهْرٍ وَاحِدٍ فَوَلَدَتْ غُلاَماً فَاخْتَلَفُوا فِيهِ كُلُّهُمْ يَدَّعِي فِيهِ فَأَسْهَمْتُ بَيْنَهُمْ ثَلاَثَةً فَجَعَلْتُهُ لِلَّذِي خَرَجَ سَهْمُهُ وَ ضَمَّنْتُهُ نَصِيبَهُمْ" فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "لَيْسَ مِنْ قَوْمٍ تَقَارَعُوا وَ فَوَّضُوا أَمْرَهُمْ إِلَى اَللَّهِ إِلاَّ خَرَجَ سَهْمُ اَلْمُحِقِّ" ".

Hadith.3399 - Asim ibn Humayd narrated from Abu Basir, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): "The Messenger of Allah (swt) (peace be upon him and his family) sent Imam Ali ibn Abi Talib (as) to Yemen. When he returned, the Prophet (peace be upon him and his family) said to him, 'Tell me about the most astonishing case that came to you.' Imam Ali ibn Abi Talib (as) said: 'O Messenger of Allah (swt), a group of people came to me who had jointly purchased a bondwoman. They all had relations with her during the same period of purity, and she gave birth to a boy. They disputed over him, with each claiming him. I drew lots among them, assigning the child to the one whose lot was drawn, and I made him liable for the shares of the others.' The Prophet (peace be upon him and his family) said: 'Whenever a group draws lots and entrusts their matter to Allah (swt), the rightful one's lot will come forth.'"

3400 - رَوَى سَعْدُ بْنُ طَرِيفٍ عَنِ اَلْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ : قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ تَكَفَّلَ بِنَفْسِ رَجُلٍ أَنْ يُحْبَسَ وَ قَالَ لَهُ "اُطْلُبْ صَاحِبَكَ" وَ قَضَى عَلَيْهِ اَلسَّلاَمُ "أَنَّهُ لاَ كَفَالَةَ فِي حَدٍّ".

Hadith.3400 - Sa'd ibn Tarif narrated from Al-Asbagh ibn Nubatah: "Commander of the Faithful Imam Ali ibn Abi Talib (as) ruled in the case of a man who guaranteed the presence of another man that he should be detained, and Imam (as) said to him, "Seek your companion." And Imam (as) ruled: 'There is no guarantee (kafalah) in matters involving prescribed punishments (hudud).'"

3406 - رَوَى غِيَاثُ بْنُ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلَيْنِ بَيْنَهُمَا مَالٌ مِنْهُ بِأَيْدِيهِمَا وَ مِنْهُ غَائِبٌ عَنْهُمَا فَاقْتَسَمَا اَلَّذِي بِأَيْدِيهِمَا وَ أَحَالَ كُلُّ وَاحِدٍ مِنْهُمَا بِنَصِيبِهِ فَقَبَضَ أَحَدُهُمَا وَ لَمْ يَقْبِضِ اَلْآخَرُ فَقَالَ "مَا قَبَضَ أَحَدُهُمَا فَهُوَ بَيْنَهُمَا وَ مَا ذَهَبَ فَهُوَ بَيْنَهُمَا".

Hadith.3406 - Ghiyath ibn Ibrahim narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), from his forefathers, from Imam Ali ibn Abi Talib (as): Regarding two men who share property-some of it is in their possession, and some is absent-so they divide what is in their possession, and each one assigns his share. One of them collects his share, but the other does not collect his share. Imam Ali (as) said: "Whatever is collected by one of them is shared between them, and whatever is lost is also shared between them."

3407 - وَ رُوِيَ : "أَنَّهُ اُحْتُضِرَ عَبْدُ اَللَّهِ بْنُ اَلْحَسَنِ فَاجْتَمَعَ إِلَيْهِ غُرَمَاؤُهُ فَطَالَبُوهُ بِدَيْنٍ لَهُمْ فَقَالَ مَا عِنْدِي مَا أُعْطِيكُمْ وَ لَكِنِ اِرْضَوْا بِمَنْ شِئْتُمْ مِنْ أَخِي وَ بَنِي عَمِّي عَلِيِّ بْنِ اَلْحُسَيْنِ أَوْ عَبْدِ اَللَّهِ بْنِ جَعْفَرٍ فَقَالَ اَلْغُرَمَاءُ أَمَّا عَبْدُ اَللَّهِ بْنُ جَعْفَرٍ فَمَلِيٌّ مَطُولٌ وَ أَمَّا عَلِيُّ بْنُ اَلْحُسَيْنِ فَرَجُلٌ لاَ مَالَ لَهُ صَدُوقٌ وَ هُوَ أَحَبُّهُمَا إِلَيْنَا فَأَرْسَلَ إِلَيْهِ فَأَخْبَرَهُ اَلْخَبَرَ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "أَضْمَنُ لَكُمُ اَلْمَالَ إِلَى غَلَّةٍ" وَ لَمْ يَكُنْ لَهُ غَلَّةٌ فَقَالَ اَلْقَوْمُ قَدْ رَضِينَا فَضَمِنَهُ فَلَمَّا أَتَتِ اَلْغَلَّةُ أَتَاحَ اَللَّهُ عَزَّ وَ جَلَّ لَهُ اَلْمَالَ فَأَدَّاهُ".

Hadith.3407 - It is narrated: When Abdullah ibn al-Hasan was on his deathbed, his creditors gathered around him and demanded repayment of their debts. He replied: "I do not have anything to give you, but accept as your guarantor whomever you wish from my brother and my cousins- Imam Ali ibn al-Husayn (as) or Abdullah ibn Ja'far." The creditors said: "As for Abdullah ibn Ja'far, he is wealthy but delays payments, and as for Imam Ali ibn al-Husayn (as), he has no wealth, but he is truthful, and he is the most beloved of the two to us." So, they sent for Imam Ali ibn al-Husayn (as) and informed him of the situation. Imam (as) said: "I will guarantee your payment until the harvest comes," though he did not have any harvest. The creditors agreed, and he guaranteed the payment. When the harvest came, Allah (swt) Almighty provided him with the means, and he repaid the debts.

3401 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ لِأَبِي اَلْعَبَّاسِ اَلْفَضْلِ بْنِ عَبْدِ اَلْمَلِكِ "مَا مَنَعَكَ مِنَ اَلْحَجِّ" قَالَ كَفَالَةٌ تَكَفَّلْتُ بِهَا قَالَ "مَا لَكَ وَ لِلْكَفَالاَتِ أَ مَا عَلِمْتَ أَنَّ اَلْكَفَالَةَ هِيَ اَلَّتِي أَهْلَكَتِ اَلْقُرُونَ اَلْأُولَى ".

Hadith.3401 - Imam Jafar ibn Muhammad Al-Sadiq (as) said to Abu al-Abbas al-Fadl ibn Abd al-Malik: "What has prevented you from performing Hajj?" He replied: "A guarantee (kafalah) that I undertook." The Imam (as) said: "What do you have to do with guarantees? Do you not know that guarantees were what destroyed the earlier generations?"

3408 - وَ- سَأَلَ أَبُو أَيُّوبَ أَبَا عَبْدِ اللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ الرَّجُلِ يُحِيلُ الرَّجُلَ بِالْمَالِ أَ يَرْجِعُ عَلَيْهِ قَالَ لَا يَرْجِعُ عَلَيْهِ أَبَداً إِلَّا أَنْ يَكُونَ قَدْ أَفْلَسَ قَبْلَ ذَلِكَ‌.

Hadith.3408 - Abu Ayyub asked Abu Abdullah (as) about a man who transfers a debt to another man (through a payment order or promissory note). Does the original debtor still remain liable for the payment? Imam (as) replied: "No, he does not return to him (for payment) at all, except if the one to whom the debt was transferred had already declared bankruptcy before the transfer."

3402 - وَ رُوِيَ عَنِ اَلْحُسَيْنِ بْنِ خَالِدٍ قَالَ : قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ قَوْلُ اَلنَّاسِ اَلضَّامِنُ غَارِمٌ فَقَالَ "لَيْسَ عَلَى اَلضَّامِنِ غُرْمٌ إِنَّمَا اَلْغُرْمُ عَلَى مَنْ أَكَلَ اَلْمَالَ".

Hadith.3402 - It is narrated from Al-Husayn ibn Khalid who said: I said to Abu al-Hasan (as), "May I be your ransom! People say, 'The guarantor (al-damin) is liable (gharim).'" Imam (as) replied: "There is no liability (ghurm) upon the guarantor. The liability is upon the one who consumed the wealth."

3409 - وَ رَوَى اَلْبَزَنْطِيُّ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ كَانَتْ لَهُ عِنْدَ رَجُلٍ دَنَانِيرُ فَأَحَالَ لَهُ عَلَى رَجُلٍ آخَرَ بِدَنَانِيرِهِ فَيَأْخُذُ بِهَا دَرَاهِمَ أَ يَجُوزُ ذَلِكَ قَالَ "نَعَمْ".

Hadith.3409 - Al-Bazanti narrated from Dawood bin Sirhan, who said: I asked Abu Abdullah (as) about a man who had dinars owed to him by another man, and the debtor transferred the payment obligation to a third man in exchange for dirhams instead of dinars. Is this permissible? Imam (as) replied: "Yes, it is permissible."

3403 - وَ رَوَى دَاوُدُ بْنُ اَلْحُصَيْنِ عَنْ أَبِي اَلْعَبَّاسِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلرَّجُلِ يَتَكَفَّلُ بِنَفْسِ اَلرَّجُلِ إِلَى أَجَلٍ فَإِنْ لَمْ يَأْتِ بِهِ فَعَلَيْهِ كَذَا وَ كَذَا دِرْهَماً قَالَ "إِنْ جَاءَ بِهِ إِلَى اَلْأَجَلِ فَلَيْسَ عَلَيْهِ مَا قَالَ وَ هُوَ كَفِيلٌ بِنَفْسِهِ أَبَداً إِلاَّ أَنْ يَبْدَأَ بِالدَّرَاهِمِ فَإِنْ بَدَأَ بِالدَّرَاهِمِ فَهُوَ لَهَا ضَامِنٌ إِنْ لَمْ يَأْتِ بِهِ إِلَى اَلْأَجَلِ اَلَّذِي أَجَّلَهُ".

Hadith.3403 - It is narrated from Dawud ibn al-Husayn, from Abu al-Abbas, from Abu Abdullah (as): I asked him about a man who guarantees (takes responsibility for) another man's presence until a specified time, and if he does not bring him, he will owe such-and-such amount of dirhams. Imam (as) said: "If he brings him by the specified time, then he is not liable for what he mentioned, and he remains a guarantor for his presence indefinitely unless he begins with the dirhams. If he begins with the dirhams, then he is liable for them if he does not bring him by the specified time he had set."

3404 - وَ - سَأَلَ دَاوُدُ بْنُ سِرْحَانَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنِ اَلْكَفِيلِ وَ اَلرَّهْنِ فِي بَيْعِ اَلنَّسِيئَةِ قَالَ "لاَ بَأْسَ".

Hadith.3404 - Dawud ibn Sirhan asked Abu Abdullah (as): About a guarantor (kafil) and a pledge (rahn) in a deferred sale (bay' al-nasi'ah). Imam (as) said: "There is no harm in it."

3405 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "اَلْكَفَالَةُ خَسَارَةٌ غَرَامَةٌ نَدَامَةٌ".

Hadith.3405 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Guarantorship (kafalah) is loss, liability, and regret." [chapter-CHAPTER 40 - CHAPTER ON TRANSFER OF DEBT] بَابُ الْحَوَالَةِ

3410 - رَوَى غِيَاثُ بْنُ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ : "قَضَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي سَيْلِ وَادِي مَهْزُورٍ أَنْ يُحْبَسَ اَلْأَعْلَى عَلَى اَلْأَسْفَلِ اَلْمَاءُ لِلزَّرْعِ إِلَى اَلشِّرَاكِ وَ لِلنَّخْلِ إِلَى اَلْكَعْبِ ثُمَّ يُرْسَلَ اَلْمَاءُ إِلَى اَلْأَسْفَلِ مِنْ ذَلِكَ".

Hadith.3410 - Ghiyath bin Ibrahim narrated from Abu Abdullah (as), from his forefathers, from Imam Ali ibn Abi Talib (as): The Messenger of Allah (swt) (peace be upon him and his family) ruled regarding the floodwaters of the Valley of Mahzur that the upper part should hold the water for irrigation until it reaches the level of the sandal strap for crops and the level of the ankle for palm trees. Then the water should be released to the lower areas from that point.

3411 - وَ فِي خَبَرٍ آخَرَ : "لِلزَّرْعِ إِلَى اَلشِّرَاكَيْنِ وَ لِلنَّخْلِ إِلَى اَلسَّاقَيْنِ".

Hadith.3411 - In another narration: "For crops, the water should reach up to the two sandal straps, and for palm trees, up to the two shins."

3412 - سَأَلَ مَنْصُورُ بْنُ حَازِمٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنْ حَظِيرَةٍ بَيْنَ دَارَيْنِ فَذَكَرَ "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَضَى بِهَا لِصَاحِبِ اَلدَّارِ اَلَّذِي مِنْ قِبَلِهِ اَلْقِمَاطُ".

Hadith.3412 - Mansur ibn Hazim asked Abu Abdillah (as) about a courtyard situated between two houses. Imam (as) mentioned that Imam Ali ibn Abi Talib (as) ruled that it belongs to the owner of the house from whose side the boundary rope (al-qimat) extends.

3413 - وَ رَوَى عَمْرُو بْنُ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ قَضَى فِي رَجُلَيْنِ اِخْتَصَمَا إِلَيْهِ فِي خُصٍّ فَقَالَ "إِنَّ اَلْخُصَّ لِلَّذِي إِلَيْهِ اَلْقُمُطُ".

Hadith.3413 - Amr ibn Shimr narrated from Jabir, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), from his father, from his grandfather, from Imam Ali ibn Abi Talib (as): He ruled in a case where two men disputed over a reed fence (khuss). Imam Ali ibn Abi Talib (as) said: "The fence belongs to the one to whom the boundary rope (al-qimat) is attached."

3414 - رَوَى جَمِيلُ بْنُ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي قَوْلِهِ عَزَّ وَ جَلَّ: ۝ وَ دٰاوُدَ وَ سُلَيْمٰانَ إِذْ يَحْكُمٰانِ فِي اَلْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ اَلْقَوْمِ ۝ قَالَ "لَمْ يَحْكُمَا إِنَّمَا كَانَا يَتَنَاظَرَانِ ۝ فَفَهَّمْنٰاهٰا سُلَيْمٰانَ ۝ ".

Hadith.3414 - Jamil ibn Darraj narrated from Zurara, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): Regarding the words of Allah (swt), the Exalted: "And [mention] David and Solomon, when they judged concerning the field, when the sheep of the people had strayed into it" (Surah Al-Anbiya 21:78). Imam (as) said: "They did not pass a judgment; rather, they were discussing the matter. 'And We gave Solomon understanding of it" (Surah Al-Anbiya 21:79).

3415 - وَ رَوَى اَلْوَشَّاءُ عَنْ أَحْمَدَ بْنِ عُمَرَ اَلْحَلَبِيِّ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: ۝ وَ دٰاوُدَ وَ سُلَيْمٰانَ إِذْ يَحْكُمٰانِ فِي اَلْحَرْثِ ۝ قَالَ "كَانَ حُكْمُ دَاوُدَ عَلَيْهِ اَلسَّلاَمُ رِقَابَ اَلْغَنَمِ وَ اَلَّذِي فَهَّمَ اَللَّهُ عَزَّ وَ جَلَّ سُلَيْمَانَ عَلَيْهِ اَلسَّلاَمُ أَنْ حَكَمَ لِصَاحِبِ اَلْحَرْثِ بِاللَّبَنِ وَ اَلصُّوفِ ذَلِكَ اَلْعَامَ كُلَّهُ".

Hadith.3415 - Al-Washa narrated from Ahmad ibn Umar al-Halabi, who said: I asked Abu al-Hasan (as) about the words of Allah (swt), the Exalted: "And [mention] David and Solomon, when they judged concerning the field" (Surah Al-Anbiya 21:78). Imam (as) said: "The judgment of David (as) was to grant the ownership of the sheep, but what Allah (swt), the Exalted, made Solomon (as) understand was that he ruled in favor of the owner of the field by granting him the milk and wool of the sheep for the entire year."

3416 - رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ : "قَضَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي رَجُلٍ بَاعَ نَخْلَهُ وَ اِسْتَثْنَى نَخْلَةً قَضَى لَهُ بِالْمَدْخَلِ إِلَيْهَا وَ اَلْمَخْرَجِ مِنْهَا وَ مَدَى جَرَائِدِهَا ".

Hadith.3416 - Isma'il ibn Muslim narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), from his forefathers (peace be upon them), who said: "The Messenger of Allah (swt) (peace be upon him and his family) ruled regarding a man who sold his palm trees but excluded one palm tree. He ruled that the man had the right to access it for entry and exit, as well as the reach of its fronds."

3417 - وَ رَوَى وَهْبُ بْنُ وَهْبٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ : "حَرِيمُ اَلْبِئْرِ اَلْعَادِيَّةِ خَمْسُونَ ذِرَاعاً إِلاَّ أَنْ يَكُونَ إِلَى عَطَنٍ أَوْ إِلَى طَرِيقٍ فَيَكُونُ أَقَلَّ مِنْ ذَلِكَ إِلَى خَمْسَةٍ وَ عِشْرِينَ ذِرَاعاً".

Hadith.3417 - Wahb ibn Wahb narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as) that Imam Ali ibn Abi Talib (as) used to say: "The protected area (harim) around an ancient well is fifty cubits, unless it is near a watering place or a road, in which case it is reduced to twenty-five cubits."

3418 - وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "حَرِيمُ اَلنَّخْلَةِ طُولُ سَعَفَتِهَا".

Hadith.3418 - The Messenger of Allah (swt) (peace be upon him and his family) said: "The protected area (harim) of a palm tree is the length of its fronds."

3419 - وَ رُوِي : "أَنَّ حَرِيمَ اَلْمَسْجِدِ أَرْبَعُونَ ذِرَاعاً مِنْ كُلِّ نَاحِيَةٍ وَ حَرِيمَ اَلْمُؤْمِنِ فِي اَلصَّيْفِ بَاعٌ" وَ رُوِيَ "عَظْمُ اَلذِّرَاعِ".

Hadith.3419 - It has been narrated: "The protected area (harim) of a mosque is forty cubits from every side, and the protected area (harim) of a believer in the summer is a span." And it has also been narrated: "The length of a cubit."

3420 - وَ رَوَى عُقْبَةُ بْنُ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَتَى جَبَلاً فَشَقَّ مِنْهُ قَنَاةً جَرَى مَاؤُهَا سَنَةً ثُمَّ إِنَّ رَجُلاً أَتَى ذَلِكَ اَلْجَبَلَ فَشَقَّ مِنْهُ قَنَاةً أُخْرَى فَذَهَبَتْ قَنَاةُ اَلْآخَرِ بِمَاءِ قَنَاةِ اَلْأَوَّلِ قَالَ "يُقَايَسَانِ بِحَقَائِبِ اَلْبِئْرِ لَيْلَةً لَيْلَةً فَيُنْظَرُ أَيَّتُهَا أَضَرَّتْ بِصَاحِبَتِهَا فَإِنْ كَانَتِ اَلْأَخِيرَةُ أَضَرَّتْ بِالْأُولَى فَلْيَتَعَوَّرْ وَ قَضَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِذَلِكَ وَ قَالَ "إِنْ كَانَتِ اَلْأُولَى أَخَذَتْ مَاءَ اَلْأَخِيرَةِ لَمْ يَكُنْ لِصَاحِبِ اَلْأَخِيرَةِ عَلَى اَلْأُولَى سَبِيلٌ" ".

Hadith.3420 - Narrated by Uqbah ibn Khalid from Abu Abdullah (as): Regarding a man who dug a water channel from a mountain, and its water flowed for a year. Then another man came to the same mountain and dug another channel, but the second channel diverted the water of the first channel. Imam (as) said: "They should measure the water flow using the buckets of the well, alternating night by night, to determine which channel has caused harm to the other. If the later channel has harmed the earlier one, then it should be removed." And the Messenger of Allah (swt) (peace be upon him and his family) judged similarly, saying: "If the first channel has taken the water of the second channel, then the owner of the second channel has no claim over the first."

3421 - وَ سُئِلَ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْمٍ كَانَ لَهُمْ عُيُونٌ فِي أَرْضٍ قَرِيبَةٍ بَعْضُهَا مِنْ بَعْضٍ فَأَرَادَ رَجُلٌ أَنْ يَجْعَلَ عَيْنَهُ أَسْفَلَ مِنْ مَوْضِعِهَا اَلَّذِي كَانَتْ عَلَيْهِ وَ بَعْضُ اَلْعُيُونِ إِذَا فُعِلَ بِهَا ذَلِكَ أَضَرَّتْ بِبَقِيَّتِهَا وَ بَعْضُهَا لاَ تَضُرُّ مِنْ شِدَّةِ اَلْأَرْضِ فَقَالَ "مَا كَانَ فِي مَكَانٍ جَلِيدٍ فَلاَ يَضُرُّهُ وَ مَا كَانَ فِي أَرْضٍ رِخْوَةٍ بَطْحَاءَ فَإِنَّهُ يَضُرُّ".

Hadith.3421 - Imam (as) was asked about a group of people who had springs in a land, with some springs being close to others. One of the men wanted to lower the level of his spring from its original position, but some of the springs, if altered in this way, could harm the others, while some would not cause harm due to the firmness of the soil. Imam (as) said: "Whatever is in a solid, firm ground does not cause harm, but whatever is in a loose, sandy soil will cause harm."

3422 - وَ قَالَ عَلَيْهِ اَلسَّلاَمُ : "يَكُونُ بَيْنَ اَلْبِئْرَيْنِ إِنْ كَانَتْ أَرْضاً صُلْبَةً خَمْسُمِائَةِ ذِرَاعٍ وَ إِنْ كَانَتْ رِخْوَةً فَأَلْفُ ذِرَاعٍ ".

Hadith.3422 - Imam (as) said: "There should be a distance of five hundred cubits between two wells if the land is solid, and one thousand cubits if the land is loose."

3423 - وَ رَوَى اَلْحَسَنُ اَلصَّيْقَلُ عَنْ أَبِي عُبَيْدَةَ اَلْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "كَانَ لِسَمُرَةَ بْنِ جُنْدَبٍ نَخْلَةٌ فِي حَائِطِ بَنِي فُلاَنٍ فَكَانَ إِذَا جَاءَ إِلَى نَخْلَتِهِ نَظَرَ إِلَى شَيْءٍ مِنْ أَهْلِ اَلرَّجُلِ يَكْرَهُهُ اَلرَّجُلُ" قَالَ "فَذَهَبَ اَلرَّجُلُ إِلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَشَكَاهُ فَقَالَ يَا رَسُولَ اَللَّهِ إِنَّ سَمُرَةَ يَدْخُلُ عَلَيَّ بِغَيْرِ إِذْنِي فَلَوْ أَرْسَلْتَ إِلَيْهِ فَأَمَرْتَهُ أَنْ يَسْتَأْذِنَ حَتَّى تَأْخُذَ أَهْلِي حِذْرَهَا مِنْهُ فَأَرْسَلَ إِلَيْهِ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَدَعَاهُ فَقَالَ "يَا سَمُرَةَ مَا شَأْنُ فُلاَنٍ يَشْكُوكَ وَ يَقُولُ يَدْخُلُ بِغَيْرِ إِذْنِي فَتَرَى مِنْ أَهْلِهِ مَا يَكْرَهُ ذَلِكَ يَا سَمُرَةُ اِسْتَأْذِنْ إِذَا أَنْتَ دَخَلْتَ" ثُمَّ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "يَسُرُّكَ أَنْ يَكُونَ لَكَ عَذْقٌ فِي اَلْجَنَّةِ بِنَخْلَتِكَ" قَالَ لاَ قَالَ "لَكَ ثَلاَثَةٌ" قَالَ لاَ قَالَ "مَا أَرَاكَ يَا سَمُرَةُ إِلاَّ مُضَارّاً اِذْهَبْ يَا فُلاَنُ فَاقْطَعْهَا وَ اِضْرِبْ بِهَا وَجْهَهُ" ".

Hadith.3423 - Al-Hasan al-Sayqal narrated from Abu Ubaydah al-Hadhdha', who said that Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) said: "Samurah ibn Jundub had a date palm tree in the orchard of a certain man. Whenever he came to his tree, he would see things related to the man's family that the man disliked being seen. The man went to the Messenger of Allah (swt) (peace be upon him and his family) and complained about him, saying: O Messenger of Allah (swt), Samurah enters my property without my permission. Would you send for him and command him to seek permission, so that my family can take precautions against him?' The Messenger of Allah (swt) (peace be upon him and his family) sent for Samurah and said to him: O Samurah, what is this matter that so-and-so complains about you, saying that you enter his property without permission and see things from his family that he dislikes? O Samurah, seek permission when you enter.' Then the Messenger of Allah (swt) (peace be upon him and his family) said: 'Would it please you (Samurah) to have a date palm branch in Paradise in exchange for your tree?' He (Samurah) replied: 'No.' The Prophet said: 'You will have three (branches in Paradise).' He (Samurah) again said: 'No.' The Prophet then said: 'I do not see you, O Samurah, except as someone who causes harm. O so-and-so, cut down his tree and throw it in his face.'"

3424 - رَوَى مُحَمَّدُ بْنُ عَلِيٍّ اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ مَنِ اَلَّذِي أُجْبَرُ عَلَى نَفَقَتِهِ قَالَ "اَلْوَالِدَانِ وَ اَلْوَلَدُ وَ اَلزَّوْجَةُ وَ اَلْوَارِثُ اَلصَّغِيرُ يَعْنِي اَلْأَخَ وَ اِبْنَ اَلْأَخِ وَ غَيْرَهُ".

Hadith.3424 - Muhammad ibn Ali al-Halabi narrated from Abu Abdillah (as): I said to Imam (as): "Who are those whom I am obligated to provide for?" Imam (as) said: "The parents, the child, the wife, and the minor heir - meaning the brother, the brother's son, and others."

3425 - جَاءَ أَعْرَابِيٌّ إِلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَادَّعَى عَلَيْهِ سَبْعِينَ دِرْهَماً ثَمَنَ نَاقَةٍ بَاعَهَا مِنْهُ فَقَالَ "قَدْ أَوْفَيْتُكَ" فَقَالَ اِجْعَلْ بَيْنِي وَ بَيْنَكَ رَجُلاً يَحْكُمُ بَيْنَنَا فَأَقْبَلَ رَجُلٌ مِنْ قُرَيْشٍ فَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "اُحْكُمْ بَيْنَنَا" فَقَالَ لِلْأَعْرَابِيِّ مَا تَدَّعِي عَلَى رَسُولِ اَللَّهِ قَالَ سَبْعِينَ دِرْهَماً ثَمَنَ نَاقَةٍ بِعْتُهَا مِنْهُ فَقَالَ مَا تَقُولُ يَا رَسُولَ اَللَّهِ قَالَ "قَدْ أَوْفَيْتُهُ" فَقَالَ لِلْأَعْرَابِيِّ مَا تَقُولُ قَالَ لَمْ يُوفِنِي فَقَالَ لِرَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَ لَكَ بَيِّنَةٌ عَلَى أَنَّكَ قَدْ أَوْفَيْتَهُ قَالَ "لاَ" قَالَ لِلْأَعْرَابِيِّ أَ تَحْلِفُ أَنَّكَ لَمْ تَسْتَوْفِ حَقَّكَ وَ تَأْخُذَهُ فَقَالَ نَعَمْ فَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "لَأَتَحَاكَمَنَّ مَعَ هَذَا إِلَى رَجُلٍ يَحْكُمُ بَيْنَنَا بِحُكْمِ اَللَّهِ عَزَّ وَ جَلَّ" فَأَتَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ وَ مَعَهُ اَلْأَعْرَابِيُّ فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "مَا لَكَ يَا رَسُولَ اَللَّهِ " قَالَ "يَا أَبَا اَلْحَسَنِ اُحْكُمْ بَيْنِي وَ بَيْنَ هَذَا اَلْأَعْرَابِيِّ" فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "يَا أَعْرَابِيُّ مَا تَدَّعِي عَلَى رَسُولِ اَللَّهِ " قَالَ سَبْعِينَ دِرْهَماً ثَمَنَ نَاقَةٍ بِعْتُهَا مِنْهُ فَقَالَ "مَا تَقُولُ يَا رَسُولَ اَللَّهِ " قَالَ "قَدْ أَوْفَيْتُهُ ثَمَنَهَا" فَقَالَ "يَا أَعْرَابِيُّ أَ صَدَقَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِيمَا قَالَ" قَالَ لاَ مَا أَوْفَانِي شَيْئاً فَأَخْرَجَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ سَيْفَهُ فَضَرَبَ عُنُقَهُ فَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "لِمَ فَعَلْتَ يَا عَلِيُّ ذَلِكَ" فَقَالَ "يَا رَسُولَ اَللَّهِ نَحْنُ نُصَدِّقُكَ عَلَى أَمْرِ اَللَّهِ وَ نَهْيِهِ وَ عَلَى أَمْرِ اَلْجَنَّةِ وَ اَلنَّارِ وَ اَلثَّوَابِ وَ اَلْعِقَابِ وَ وَحْيِ اَللَّهِ عَزَّ وَ جَلَّ وَ لاَ نُصَدِّقُكَ فِي ثَمَنِ نَاقَةِ هَذَا اَلْأَعْرَابِيِّ وَ إِنِّي قَتَلْتُهُ لِأَنَّهُ كَذَّبَكَ لَمَّا قُلْتُ لَهُ أَ صَدَقَ رَسُولُ اَللَّهِ فِيمَا قَالَ فَقَالَ لاَ مَا أَوْفَانِي شَيْئاً" فَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "أَصَبْتَ يَا عَلِيُّ فَلاَ تَعُدْ إِلَى مِثْلِهَا" ثُمَّ اِلْتَفَتَ إِلَى اَلْقُرَشِيِّ وَ كَانَ قَدْ تَبِعَهُ فَقَالَ "هَذَا حُكْمُ اَللَّهِ لاَ مَا حَكَمْتَ بِهِ" ".

Hadith.3425 - A Bedouin came to the Prophet, peace be upon him and his family, and claimed seventy dirhams as the price of a she-camel he had sold to Him (sw). The Prophet (sw) said: "I have paid you." The Bedouin said: "Appoint someone between me and you who will judge between us." Then, a man from Quraysh approached, and the Messenger of Allah (swt), peace be upon him and his family, said: "Judge between us." The man asked the Bedouin: "What is your claim against the Messenger of Allah (swt)?" He replied: "Seventy dirhams, the price of a she-camel I sold to Him (sw)." The judge asked: "What do you say, O Messenger of Allah (swt)?" The Prophet (sw) said: "I have paid him." The judge then asked the Bedouin: "What do you say?" The Bedouin replied: "He (sw) has not paid me." The judge said to the Messenger of Allah (swt), peace be upon him and his family: "Do you have any evidence that you have paid him?" The Prophet (sw) said: "No." The judge then said to the Bedouin: "Will you swear that you have not received your due and then take it?" The Bedouin replied: "Yes." Then the Messenger of Allah (swt), peace be upon him and his family, said: "I will indeed take this matter for judgment to a man who judges between us with the judgment of Allah (swt), the Mighty and Majestic." The Messenger of Allah (swt), peace be upon him and his family, went to Imam Ali ibn Abi Talib (as), accompanied by the Bedouin. Imam Ali ibn Abi Talib (as) said: "What is the matter, O Messenger of Allah (swt)?" He (sw) said: "O Abu al-Hasan (as), judge between me and this Bedouin." Imam Ali ibn Abi Talib (as) said: "O Bedouin, what is your claim against the Messenger of Allah (swt)?" The Bedouin replied: "Seventy dirhams, the price of a she-camel I sold to him (sw)." Imam Ali ibn Abi Talib (as) asked: "What do you say, O Messenger of Allah (swt)?" The Prophet, peace be upon him and his family, said: "I have paid him its price." Imam Ali ibn Abi Talib (as) said: "O Bedouin, has the Messenger of Allah (swt), peace be upon him and his family, spoken the truth in what He (sw) said?" The Bedouin replied: "No, He (sw) has not paid me anything." Imam Ali ibn Abi Talib (as), then drew his sword and struck his neck. The Messenger of Allah (swt), peace be upon him and his family, said: "Why did you do that, O Ali (as)?" Imam Ali ibn Abi Talib (as) replied: "O Messenger of Allah (swt), we believe you concerning Allah's (swt) commands and prohibitions, and regarding Paradise and Hell, reward and punishment, and the revelation of Allah (swt), the Mighty and Majestic. Should we then not believe you concerning the price of this Bedouin's she-camel? I killed him because he denied you when I asked him, 'Has the Messenger of Allah (swt) spoken the truth in what he said?' and he replied: 'No, he has not paid me anything.'" The Messenger of Allah (swt), peace be upon him and his family, said: "You have done right, O Ali (as), but do not repeat this again." Then, He (sw) turned to the Qurayshi man who had followed him and said: "This is the judgment of Allah (swt), not what you had judged."

3426 - وَ فِي رِوَايَةِ مُحَمَّدِ بْنِ بَحْرٍ اَلشَّيْبَانِيِّ عَنْ أَحْمَدَ بْنِ اَلْحَارِثِ قَالَ حَدَّثَنَا أَبُو أَيُّوبَ اَلْكُوفِيُّ قَالَ حَدَّثَنَا إِسْحَاقُ بْنُ وَهْبٍ اَلْعَلاَّفُ قَالَ حَدَّثَنَا أَبُو عَاصِمٍ اَلنَّبَّالُ عَنِ اِبْنِ جُرَيْجٍ عَنِ اَلضَّحَّاكِ عَنِ اِبْنِ عَبَّاسٍ قَالَ : خَرَجَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مِنْ مَنْزِلِ عَائِشَةَ فَاسْتَقْبَلَهُ أَعْرَابِيٌّ وَ مَعَهُ نَاقَةٌ فَقَالَ يَا مُحَمَّدُ تَشْتَرِي هَذِهِ اَلنَّاقَةَ فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "نَعَمْ بِكَمْ تَبِيعُهَا يَا أَعْرَابِيُّ" فَقَالَ بِمِائَتَيْ دِرْهَمٍ فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "بَلْ نَاقَتُكَ خَيْرٌ مِنْ هَذَا" قَالَ فَمَا زَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَزِيدُ حَتَّى اِشْتَرَى اَلنَّاقَةَ بِأَرْبَعِ مِائَةِ دِرْهَمٍ قَالَ فَلَمَّا دَفَعَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِلَى اَلْأَعْرَابِيِّ اَلدَّرَاهِمَ ضَرَبَ اَلْأَعْرَابِيُّ يَدَهُ إِلَى زِمَامِ اَلنَّاقَةِ فَقَالَ اَلنَّاقَةُ نَاقَتِي وَ اَلدَّرَاهِمُ دَرَاهِمِي فَإِنْ كَانَ لِمُحَمَّدٍ شَيْءٌ فَلْيُقِمِ اَلْبَيِّنَةَ قَالَ فَأَقْبَلَ رَجُلٌ فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "أَ تَرْضَى بِالشَّيْخِ اَلْمُقْبِلِ" قَالَ نَعَمْ يَا مُحَمَّدُ فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "تَقْضِي فِيمَا بَيْنِي وَ بَيْنَ هَذَا اَلْأَعْرَابِيِّ" فَقَالَ تَكَلَّمْ يَا رَسُولَ اَللَّهِ فَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "اَلنَّاقَةُ نَاقَتِي وَ اَلدَّرَاهِمُ دَرَاهِمُ اَلْأَعْرَابِيِّ" فَقَالَ اَلْأَعْرَابِيُّ بَلِ اَلنَّاقَةُ نَاقَتِي وَ اَلدَّرَاهِمُ دَرَاهِمِي إِنْ كَانَ لِمُحَمَّدٍ شَيْءٌ فَلْيُقِمِ اَلْبَيِّنَةَ فَقَالَ اَلرَّجُلُ اَلْقَضِيَّةُ فِيهَا وَاضِحَةٌ يَا رَسُولَ اَللَّهِ وَ ذَلِكَ أَنَّ اَلْأَعْرَابِيَّ طَلَبَ اَلْبَيِّنَةَ فَقَالَ لَهُ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "اِجْلِسْ" فَجَلَسَ ثُمَّ أَقْبَلَ رَجُلٌ آخَرُ فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "أَ تَرْضَى يَا أَعْرَابِيُّ بِالشَّيْخِ اَلْمُقْبِلِ" قَالَ نَعَمْ يَا مُحَمَّدُ فَلَمَّا دَنَا قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "اِقْضِ فِيمَا بَيْنِي وَ بَيْنَ اَلْأَعْرَابِيِّ" قَالَ تَكَلَّمْ يَا رَسُولَ اَللَّهِ فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "اَلنَّاقَةُ نَاقَتِي وَ اَلدَّرَاهِمُ دَرَاهِمُ اَلْأَعْرَابِيِّ" فَقَالَ اَلْأَعْرَابِيُّ بَلِ اَلنَّاقَةُ نَاقَتِي وَ اَلدَّرَاهِمُ دَرَاهِمِي إِنْ كَانَ لِمُحَمَّدٍ شَيْءٌ فَلْيُقِمِ اَلْبَيِّنَةَ فَقَالَ اَلرَّجُلُ اَلْقَضِيَّةُ فِيهَا وَاضِحَةٌ يَا رَسُولَ اَللَّهِ لِأَنَّ اَلْأَعْرَابِيَّ طَلَبَ اَلْبَيِّنَةَ فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "اِجْلِسْ حَتَّى يَأْتِيَ اَللَّهُ بِمَنْ يَقْضِي بَيْنِي وَ بَيْنَ اَلْأَعْرَابِيِّ بِالْحَقِّ" فَأَقْبَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "أَ تَرْضَى بِالشَّابِّ اَلْمُقْبِلِ" قَالَ نَعَمْ فَلَمَّا دَنَا قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "يَا أَبَا اَلْحَسَنِ اِقْضِ فِيمَا بَيْنِي وَ بَيْنَ اَلْأَعْرَابِيِّ" فَقَالَ "تَكَلَّمْ يَا رَسُولَ اَللَّهِ " فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "اَلنَّاقَةُ نَاقَتِي وَ اَلدَّرَاهِمُ دَرَاهِمُ اَلْأَعْرَابِيِّ" فَقَالَ اَلْأَعْرَابِيُّ لاَ بَلِ اَلنَّاقَةُ نَاقَتِي وَ اَلدَّرَاهِمُ دَرَاهِمِي إِنْ كَانَ لِمُحَمَّدٍ شَيْءٌ فَلْيُقِمِ اَلْبَيِّنَةَ فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "خَلِّ بَيْنَ اَلنَّاقَةِ وَ بَيْنَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ " فَقَالَ اَلْأَعْرَابِيُّ مَا كُنْتُ بِالَّذِي أَفْعَلُ أَوْ يُقِيمَ اَلْبَيِّنَةَ قَالَ فَدَخَلَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ مَنْزِلَهُ فَاشْتَمَلَ عَلَى قَائِمِ سَيْفِهِ ثُمَّ أَتَى فَقَالَ "خَلِّ بَيْنَ اَلنَّاقَةِ وَ بَيْنَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ " قَالَ مَا كُنْتُ بِالَّذِي أَفْعَلُ أَوْ يُقِيمَ اَلْبَيِّنَةَ قَالَ فَضَرَبَهُ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ ضَرْبَةً فَاجْتَمَعَ أَهْلُ اَلْحِجَازِ عَلَى أَنَّهُ رَمَى بِرَأْسِهِ وَ قَالَ بَعْضُ أَهْلِ اَلْعِرَاقِ بَلْ قَطَعَ مِنْهُ عُضْواً قَالَ فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "مَا حَمَلَكَ عَلَى هَذَا يَا عَلِيُّ " فَقَالَ "يَا رَسُولَ اَللَّهِ نُصَدِّقُكَ عَلَى اَلْوَحْيِ مِنَ اَلسَّمَاءِ وَ لاَ نُصَدِّقُكَ عَلَى أَرْبَعِمِائَةِ دِرْهَمٍ".

Hadith.3426 - In the narration of Muhammad ibn Bahr al-Shaybani, from Ahmad ibn al-Harith, who said: Abu Ayyub al-Kufi narrated to us, who said: Ishaq ibn Wahb al-Allaf narrated to us, who said: Abu Asim al-Nabbal narrated to us, from Ibn Jurayj, from al-Dahhak, from Ibn Abbas, who said: The Messenger of Allah (swt), peace be upon him and his family, came out from the house of Aisha, and a Bedouin approached him with a she-camel. The Bedouin said: "O Muhammad, will you buy this she-camel?" The Prophet, peace be upon him and his family, said: "Yes. For how much do you sell it, O Bedouin?" The Bedouin replied: "For two hundred dirhams." The Prophet, peace be upon him and his family, said: "Rather, your she-camel is worth more than this." The Prophet, peace be upon him and his family, continued to increase the price until he purchased the she-camel for four hundred dirhams. When the Prophet, peace be upon him and his family, handed the dirhams to the Bedouin, the Bedouin grabbed the reins of the she-camel and said: "The she-camel is mine, and the dirhams are mine. If Muhammad (sw) has any claim, let him present evidence." Then a man approached, and the Prophet, peace be upon him and his family, said: "Do you agree to this elder who has come to judge between us?" The Bedouin said: "Yes, O Muhammad (sw)." The Prophet, peace be upon him and his family, said: "Judge between me and this Bedouin." The man said: "Speak, O Messenger of Allah (swt)." The Prophet, peace be upon him and his family, said: "The she-camel is mine, and the dirhams belong to the Bedouin." The Bedouin said: "Rather, the she-camel is mine, and the dirhams are mine. If Muhammad (sw) has any claim, let him present evidence." The man said: "The case is clear, O Messenger of Allah (swt), since the Bedouin is asking for evidence." The Prophet, peace be upon him and his family, said to him, "Sit down." So he sat. Then another man approached, and the Prophet, peace be upon him and his family, said: "Do you agree, O Bedouin, to this elder who has come to judge between us?" The Bedouin said: "Yes, O Muhammad (sw)." When the man came closer, the Prophet, peace be upon him and his family, said: "Judge between me and the Bedouin." The man said: "Speak, O Messenger of Allah (swt)." The Prophet, peace be upon him and his family, said: "The she-camel is mine, and the dirhams belong to the Bedouin." The Bedouin said: "Rather, the she-camel is mine, and the dirhams are mine. If Muhammad (sw) has any claim, let him present evidence." The man said: "The case is clear, O Messenger of Allah (swt), because the Bedouin is asking for evidence." The Prophet, peace be upon him and his family, said: "Sit until Allah (swt) brings someone who will judge between me and the Bedouin with truth." Then Imam Ali ibn Abi Talib (as) approached. The Prophet, peace be upon him and his family, said: "Do you accept this young man who has come forward as a judge?" The Bedouin said: "Yes." When Imam Ali ibn Abi Talib (as) drew near, the Prophet, peace be upon him and his family, said: "O Abu al-Hasan (as), judge between me and this Bedouin." Imam Ali ibn Abi Talib (as) said: "Speak, O Messenger of Allah (swt)." The Prophet, peace be upon him and his family, said: "The she-camel is mine, and the dirhams belong to the Bedouin." The Bedouin said: "No, rather the she-camel is mine, and the dirhams are mine. If Muhammad (sw) has any claim, let him bring evidence." Imam Ali ibn Abi Talib (as) said: "Leave the she-camel with the Messenger of Allah (swt), peace be upon him and his family." The Bedouin replied: "I will not do so unless He (sw) presents evidence." Imam Ali ibn Abi Talib (as) then entered his house, took hold of the hilt of his sword, and came back. Imam Ali ibn Abi Talib (as) said: "Leave the she-camel with the Messenger of Allah (swt), peace be upon him and his family." The Bedouin replied: "I will not do so unless he presents evidence." So Imam Ali ibn Abi Talib (as) struck him with a blow. The people of Hijaz said that he struck off his head, while some people of Iraq said that he cut off one of his limbs. The Prophet, peace be upon him and his family, said: "What made you do this, O Ali (as)?" Imam Ali ibn Abi Talib (as) said: "O Messenger of Allah (swt), we believe you concerning the revelation from the heavens, yet we do not believe you regarding four hundred dirhams?"

3427 - وَ رَوَى مُحَمَّدُ بْنُ بَحْرٍ اَلشَّيْبَانِيُّ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَحْمَدَ اَلذُّهْلِيِّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى اَلنَّيْسَابُورِيُّ قَالَ حَدَّثَنَا أَبُو اَلْيَمَانِ اَلْحَكَمُ بْنُ نَافِعٍ اَلْحِمْصِيُّ قَالَ حَدَّثَنَا شُعَيْبٌ عَنْ اَلزُّهْرِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ أَحْمَدَ اَلذُّهْلِيِّ قَالَ حَدَّثَنِي عُمَارَةُ بْنُ خُزَيْمَةَ بْنِ ثَابِتٍ أَنَّ عَمَّهُ حَدَّثَهُ وَ هُوَ مِنْ أَصْحَابِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اِبْتَاعَ فَرَساً مِنْ أَعْرَابِيٍّ فَأَسْرَعَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَلْمَشْيَ لِيُقَبِّضَهُ ثَمَنَ فَرَسِهِ فَأَبْطَأَ اَلْأَعْرَابِيُّ فَطَفِقَ رِجَالٌ يَعْتَرِضُونَ اَلْأَعْرَابِيَّ فَيُسَاوِمُونَهُ بِالْفَرَسِ وَ هُمْ لاَ يَشْعُرُونَ أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اِبْتَاعَهُ حَتَّى زَادَ بَعْضُهُمُ اَلْأَعْرَابِيَّ فِي اَلسَّوْمِ عَلَى اَلثَّمَنِ فَنَادَى اَلْأَعْرَابِيُّ فَقَالَ إِنْ كُنْتَ مُبْتَاعاً لِهَذَا اَلْفَرَسِ فَابْتَعْهُ وَ إِلاَّ بِعْتُهُ فَقَامَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ حِينَ سَمِعَ اَلْأَعْرَابِيَّ فَقَالَ "أَ وَ لَيْسَ قَدِ اِبْتَعْتُهُ مِنْكَ" فَطَفِقَ اَلنَّاسُ يَلُوذُونَ بِالنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ بِالْأَعْرَابِيِّ وَ هُمَا يَتَشَاجَرَانِ فَقَالَ اَلْأَعْرَابِيُّ هَلُمَّ شَهِيداً يَشْهَدُ أَنِّي قَدْ بَايَعْتُكَ وَ مَنْ جَاءَ مِنَ اَلْمُسْلِمِينَ قَالَ لِلْأَعْرَابِيِّ إِنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَمْ يَكُنْ لِيَقُولَ إِلاَّ حَقّاً حَتَّى جَاءَ خُزَيْمَةُ بْنُ ثَابِتٍ فَاسْتَمَعَ لِمُرَاجَعَةِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ اَلْأَعْرَابِيِّ فَقَالَ خُزَيْمَةُ إِنِّي أَنَا أَشْهَدُ أَنَّكَ قَدْ بَايَعْتَهُ فَأَقْبَلَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَلَى خُزَيْمَةَ فَقَالَ "بِمَ تَشْهَدُ" قَالَ بِتَصْدِيقِكَ يَا رَسُولَ اَللَّهِ فَجَعَلَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ شَهَادَةَ خُزَيْمَةَ بْنِ ثَابِتٍ شَهَادَتَيْنِ وَ سَمَّاهُ ذَا اَلشَّهَادَتَيْنِ.

Hadith.3427 - Muhammad ibn Bahr al-Shaybani narrated from Abd al-Rahman ibn Ahmad al-Dhuhli, who said: Muhammad ibn Yahya al-Naysaburi narrated to us, who said: Abu al-Yaman al-Hakam ibn Nafi' al-Himsi narrated to us, who said: Shu'ayb narrated from al-Zuhri, from Abdullah ibn Ahmad al-Dhuhli, who said: 'Umara ibn Khuzayma ibn Thabit narrated to me that his uncle, who was one of the companions of the Prophet, peace be upon him and his family, said: The Prophet, peace be upon him and his family, purchased a horse from a Bedouin. The Prophet, peace be upon him and his family, walked quickly to pay him the price of the horse, but the Bedouin delayed. Meanwhile, some men intercepted the Bedouin and began bargaining with him for the horse, unaware that the Prophet, peace be upon him and his family, had already bought it. Some of them even offered the Bedouin a higher price. Then the Bedouin called out: "If you want to buy this horse, then buy it; otherwise, I will sell it to someone else." The Prophet, peace be upon him and his family, upon hearing this, said: "Did I not already buy it from you?" People began to gather around the Prophet, peace be upon him and his family, and the Bedouin, and they started disputing. The Bedouin said: "Bring a witness to testify that I sold it to you." Among the Muslims who arrived, they said to the Bedouin: "The Prophet, peace be upon him and his family, does not speak except the truth." Then Khuzayma ibn Thabit came forward, listened to the argument between the Prophet, peace be upon him and his family, and the Bedouin, and said: "I bear witness that you have sold it to him." The Prophet, peace be upon him and his family, turned to Khuzayma and said: "On what basis do you testify?" Khuzayma replied: "By affirming your truthfulness, O Messenger of Allah (swt)." Then the Prophet, peace be upon him and his family, declared the testimony of Khuzayma ibn Thabit equal to the testimony of two witnesses, and he called him 'Dhul Shahadatayn' (the possessor of two testimonies).

3428 - وَ رَوَى مُحَمَّدُ بْنُ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ فِي مَسْجِدِ اَلْكُوفَةِ فَمَرَّ بِهِ عَبْدُ اَللَّهِ بْنُ قُفْلٍ اَلتَّيْمِيُّ وَ مَعَهُ دِرْعُ طَلْحَةَ فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "هَذِهِ دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولاً يَوْمَ اَلْبَصْرَةِ " فَقَالَ اِبْنُ قُفْلٍ يَا أَمِيرَ اَلْمُؤْمِنِينَ اِجْعَلْ بَيْنِي وَ بَيْنَكَ قَاضِيَكَ اَلَّذِي اِرْتَضَيْتَهُ لِلْمُسْلِمِينَ فَجَعَلَ بَيْنَهُ وَ بَيْنَهُ شُرَيْحاً فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "هَذِهِ دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولاً يَوْمَ اَلْبَصْرَةِ " فَقَالَ شُرَيْحٌ يَا أَمِيرَ اَلْمُؤْمِنِينَ هَاتِ عَلَى مَا تَقُولُ بَيِّنَةً فَأَتَاهُ بِالْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ فَشَهِدَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ يَوْمَ اَلْبَصْرَةِ غُلُولاً فَقَالَ شُرَيْحٌ هَذَا شَاهِدٌ وَ لاَ أَقْضِي بِشَاهِدٍ حَتَّى يَكُونَ مَعَهُ آخَرُ فَأَتَى بِقَنْبَرٍ فَشَهِدَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولاً يَوْمَ اَلْبَصْرَةِ فَقَالَ هَذَا مَمْلُوكٌ وَ لاَ أَقْضِي بِشَهَادَةِ اَلْمَمْلُوكِ فَغَضِبَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ ثُمَّ قَالَ "خُذُوا اَلدِّرْعَ فَإِنَّ هَذَا قَدْ قَضَى بِجَوْرٍ ثَلاَثَ مَرَّاتٍ" فَتَحَوَّلَ شُرَيْحٌ عَنْ مَجْلِسِهِ وَ قَالَ لاَ أَقْضِي بَيْنَ اِثْنَيْنِ حَتَّى تُخْبِرَنِي مِنْ أَيْنَ قَضَيْتُ بِجَوْرٍ ثَلاَثَ مَرَّاتٍ فَقَالَ لَهُ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "إِنِّي لَمَّا قُلْتُ لَكَ إِنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولاً يَوْمَ اَلْبَصْرَةِ فَقُلْتَ هَاتِ عَلَى مَا تَقُولُ بَيِّنَةً وَ قَدْ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "حَيْثُمَا وُجِدَ غُلُولٌ أُخِذَ بِغَيْرِ بَيِّنَةٍ" فَقُلْتُ رَجُلٌ لَمْ يَسْمَعِ اَلْحَدِيثَ ثُمَّ أَتَيْتُكَ بِالْحَسَنِ فَشَهِدَ فَقُلْتَ هَذَا شَاهِدٌ وَاحِدٌ وَ لاَ أَقْضِي بِشَاهِدٍ حَتَّى يَكُونَ مَعَهُ آخَرُ وَ قَدْ قَضَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِشَاهِدٍ وَ يَمِينٍ فَهَاتَانِ اِثْنَتَانِ ثُمَّ أَتَيْتُكَ بِقَنْبَرٍ فَشَهِدَ فَقُلْتَ هَذَا مَمْلُوكٌ وَ مَا بَأْسٌ بِشَهَادَةِ اَلْمَمْلُوكِ إِذَا كَانَ عَدْلاً فَهَذِهِ اَلثَّالِثَةُ" ثُمَّ قَالَ عَلَيْهِ اَلسَّلاَمُ "يَا شُرَيْحُ إِنَّ إِمَامَ اَلْمُسْلِمِينَ يُؤْتَمَنُ مِنْ أُمُورِهِمْ عَلَى مَا هُوَ أَعْظَمُ مِنْ هَذَا" " ثُمَّ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ "فَأَوَّلُ مَنْ رَدَّ شَهَادَةَ اَلْمَمْلُوكِ رُمَعُ ".

Hadith.3428 - Muhammad ibn Qays narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): Imam Ali ibn Abi Talib (as) was in the Mosque of Kufa when Abdullah ibn Qufl al-Taymi passed by him, carrying the armor of Talha. Imam Ali ibn Abi Talib (as) said: "This is Talha's armor, which was taken unlawfully on the day of Basra." Ibn Qufl said: "O Commander of the Faithful, appoint as judge between you and me the one you have approved for the Muslims." Imam Ali ibn Abi Talib (as) appointed Shurayh as the judge. Imam Ali ibn Abi Talib (as) said: "This is Talha's armor, which was taken unlawfully on the day of Basra." Shurayh said: "O Commander of the Faithful, bring evidence for what you claim." So Imam Ali ibn Abi Talib (as) brought Imam Hasan ibn Ali (as), who testified that it was Talha's armor and had been taken unlawfully on the day of Basra. Shurayh said: "This is one witness, but I do not pass judgment based on a single witness until there is another." Imam Ali ibn Abi Talib (as) then brought Qanbar, who testified that it was Talha's armor and had been taken unlawfully on the day of Basra. Shurayh said: "This is a servant, and I do not pass judgment based on the testimony of a servant." Imam Ali ibn Abi Talib (as) became angry and said: "Take the armor, for this judge has ruled unjustly three times." Shurayh then moved away from his seat and said: "I will not judge between two people until you explain to me how I have ruled unjustly three times." Imam Ali ibn Abi Talib (as) said: "When I told you that it was Talha's armor, taken unlawfully on the day of Basra, you demanded evidence, even though the Messenger of Allah (swt), peace be upon him and his family, said: 'Wherever stolen property is found, it shall be taken without the need for evidence.' I said to myself, 'Perhaps this man has not heard this Hadith.' Then I brought you al-Hasan (as), who testified, and you said: 'This is one witness, and I do not pass judgment based on a single witness until there is another.' Yet the Messenger of Allah (swt), peace be upon him and his family, passed judgment based on one witness and an oath. This was the second error. Then I brought you Qanbar, who testified, and you said: 'This is a servant, and I do not accept the testimony of a servant.' But there is nothing wrong with accepting the testimony of a servant if he is just. This was the third error." Then Imam Ali ibn Abi Talib (as) said: "O Shurayh, the Imam of the Muslims is entrusted with matters greater than this." Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) said: "The first to reject the testimony of a servant was Rum'a."

3429 - وَ رَوَى مُحَمَّدُ بْنُ عِيسَى بْنِ عُبَيْدٍ عَنْ أَخِيهِ جَعْفَرِ بْنِ عِيسَى قَالَ : كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ اَلْمَرْأَةُ تَمُوتُ فَيَدَّعِي أَبُوهَا أَنَّهُ أَعَارَهَا بَعْضَ مَا كَانَ عِنْدَهَا مِنَ اَلْمَتَاعِ وَ اَلْخَدَمِ أَ تُقْبَلُ دَعْوَاهُ بِلاَ بَيِّنَةٍ أَمْ لاَ تُقْبَلُ دَعْوَاهُ إِلاَّ بِبَيِّنَةٍ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "تَجُوزُ بِلاَ بَيِّنَةٍ" قَالَ وَ كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ يَعْنِي عَلِيَّ بْنَ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ إِنِ اِدَّعَى زَوْجُ اَلْمَرْأَةِ اَلْمَيِّتَةِ أَوْ أَبُو زَوْجِهَا أَوْ أُمُّ زَوْجِهَا فِي مَتَاعِهَا أَوْ فِي خَدَمِهَا مِثْلَ اَلَّذِي اِدَّعَى أَبُوهَا مِنْ عَارِيَّةِ بَعْضِ اَلْمَتَاعِ وَ اَلْخَدَمِ أَ يَكُونُ بِمَنْزِلَةِ اَلْأَبِ فِي اَلدَّعْوَى فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "لاَ".

Hadith.3429 - Muhammad ibn Isa ibn Ubayd narrated from his brother Ja'far ibn Isa, who said: I wrote to Abu al-Hasan (as) saying: "May I be your ransom. If a woman dies and her father claims that he had lent her some of the items or servants in her possession, is his claim accepted without evidence, or is it not accepted unless he provides evidence?" Imam (as) wrote in reply: "His claim is accepted without evidence." Ja'far continued: I also wrote to Abu al-Hasan (as), referring to Imam Ali ibn Muhammad (as): "May I be your ransom. If the deceased woman's husband, or the father of her husband, or the mother of her husband, makes a similar claim about lending some of the items or servants, like the father had claimed, would they be treated like the father in their claim?" Imam (as) wrote in reply: "No."

3430 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ بْنِ مُوسَى اَلنَّخَّاسِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِذَا طَلَّقَ اَلرَّجُلُ اِمْرَأَتَهُ فَادَّعَتْ أَنَّ اَلْمَتَاعَ لَهَا وَ اِدَّعَى أَنَّ اَلْمَتَاعَ لَهُ كَانَ لَهُ مَا لِلرِّجَالِ وَ لَهَا مَا لِلنِّسَاءِ". وَ قَدْ رُوِيَ: "أَنَّ اَلْمَرْأَةَ أَحَقُّ بِالْمَتَاعِ لِأَنَّ مَنْ بَيْنَ لاَبَتَيْهَا قَدْ يَعْلَمُ أَنَّ اَلْمَرْأَةَ تَنْقُلُ إِلَى بَيْتِ زَوْجِهَا اَلْمَتَاعَ ".

Hadith.3430 - Muhammad ibn Abi Umayr narrated from Rifa'ah ibn Musa al-Nakhkhas, from Abu Abdullah (as), who said: "If a man divorces his wife, and she claims that the belongings are hers while he claims that the belongings are his, then the man is entitled to what is for men, and the woman is entitled to what is for women." It has also been narrated: "The woman has a greater right to the belongings because it is commonly known among the people of the area that a woman brings belongings with her to her husband's house."

3431 - رَوَى اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَبْصَرَ طَيْراً فَتَبِعَهُ حَتَّى وَقَعَ عَلَى شَجَرَةٍ فَجَاءَ رَجُلٌ آخَرُ فَأَخَذَهُ فَقَالَ "لِلْعَيْنِ مَا رَأَتْ وَ لِلْيَدِ مَا أَخَذَتْ ".

Hadith.3431 - Al-Sakuni narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), from his forefathers, from Imam Ali ibn Abi Talib (as): He (as) was asked about a man who saw a bird and followed it until it landed on a tree. Then another man came and took it. Imam Ali ibn Abi Talib (as) said: "What the eye sees belongs to it, and what the hand takes belongs to it."

3432 - وَ رَوَى عَلِيُّ بْنُ عَبْدِ اَللَّهِ اَلْوَرَّاقُ رَحِمَهُ اَللَّهُ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْأَخْرَسِ كَيْفَ يَحْلِفُ إِذَا اُدُّعِيَ عَلَيْهِ دَيْنٌ وَ لَمْ يَكُنْ لِلْمُدَّعِي بَيِّنَةٌ فَقَالَ "إِنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ أُتِيَ بِأَخْرَسَ وَ اُدُّعِيَ عَلَيْهِ دَيْنٌ فَأَنْكَرَهُ وَ لَمْ يَكُنْ لِلْمُدَّعِي عَلَيْهِ بَيِّنَةٌ فَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ "اَلْحَمْدُ لِلَّهِ اَلَّذِي لَمْ يُخْرِجْنِي مِنَ اَلدُّنْيَا حَتَّى بَيَّنْتُ لِلْأُمَّةِ جَمِيعَ مَا يَحْتَاجُ إِلَيْهِ" ثُمَّ قَالَ "اِئْتُونِي بِمُصْحَفٍ " فَأُتِيَ بِهِ فَقَالَ لِلْأَخْرَسِ "مَا هَذَا" فَرَفَعَ رَأْسَهُ إِلَى اَلسَّمَاءِ وَ أَشَارَ أَنَّهُ كِتَابُ اَللَّهِ ثُمَّ قَالَ "اِئْتُونِي بِوَلِيِّهِ" فَأَتَوْهُ بِأَخٍ لَهُ فَأَقْعَدَهُ إِلَى جَنْبِهِ ثُمَّ قَالَ "يَا قَنْبَرُ عَلَيَّ بِدَوَاةٍ وَ صِينِيَّةٍ" فَأَتَاهُ بِهِمَا ثُمَّ قَالَ لِأَخِ اَلْأَخْرَسِ "قُلْ لِأَخِيكَ هَذَا بَيْنَكَ وَ بَيْنَهُ إِنَّهُ عَلِيٌّ " فَتَقَدَّمَ إِلَيْهِ بِذَلِكَ ثُمَّ كَتَبَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ "وَ اَللَّهِ "اَلَّذِي لاٰ إِلٰهَ إِلاّٰ هُوَ عٰالِمُ اَلْغَيْبِ وَ اَلشَّهٰادَةِ".. "اَلرَّحْمٰنُ اَلرَّحِيمُ" اَلطَّالِبُ اَلْغَالِبُ اَلضَّارُّ اَلنَّافِعُ اَلْمُهْلِكُ اَلْمُدْرِكُ اَلَّذِي يَعْلَمُ اَلسِّرَّ وَ اَلْعَلاَنِيَةَ إِنَّ فُلاَنَ بْنَ فُلاَنٍ اَلْمُدَّعِيَ لَيْسَ لَهُ قِبَلَ فُلاَنِ بْنِ فُلاَنٍ أَعْنِي اَلْأَخْرَسَ حَقٌّ وَ لاَ طِلْبَةٌ بِوَجْهٍ مِنَ اَلْوُجُوهِ وَ لاَ سَبَبٍ مِنَ اَلْأَسْبَابِ" ثُمَّ غَسَلَهُ وَ أَمَرَ اَلْأَخْرَسَ أَنْ يَشْرَبَهُ فَامْتَنَعَ فَأَلْزَمَهُ اَلدَّيْنَ".

Hadith.3432 - Ali ibn Abdullah al-Warraq, may Allah (swt) have mercy on him, narrated from Sa'd ibn Abdullah, from Ahmad ibn Muhammad ibn Isa, from Muhammad ibn Abi Umayr, from Hammad, from Muhammad ibn Muslim, who said: I asked Abu Abdullah (as), about an oath for a mute person if a debt is claimed against him and the claimant has no evidence. Imam (as) said: "Commander of the Faithful, peace be upon him, was once brought a case involving a mute person against whom a debt was claimed. The mute denied it, and the claimant had no evidence. Commander of the Faithful, peace be upon him, said: 'Praise be to Allah (swt), who did not take me from this world until I clarified for the nation all that it needs.' Then Imam Ali ibn Abi Talib (as) said: 'Bring me a copy of the Quran.' When it was brought, Imam Ali ibn Abi Talib (as) said to the mute: 'What is this?' The mute raised his head toward the sky and gestured that it was the Book of Allah (swt). Then Imam Ali ibn Abi Talib (as) said: 'Bring me his guardian.' They brought his brother, and Imam Ali ibn Abi Talib (as), seated him next to the mute. Then Imam Ali ibn Abi Talib (as) said: 'O Qanbar, bring me ink and a plate.' When they were brought, Imam Ali ibn Abi Talib (as) said to the mute's brother: 'Say to your brother that this matter between him and the claimant is a matter of truth.' Then Commander of the Faithful, peace be upon him, wrote: 'By Allah (swt), besides whom there is no god, Knower of the unseen and the seen, the Most Merciful, the Most Compassionate, the Overpowering, the Victorious, the One who brings harm and benefit, the Destroyer, the All-Knowing-who knows what is hidden and what is apparent-indeed, the claimant (mentioning his name) has no right or claim against (mentioning the mute's name) in any form or through any cause.' Then Imam Ali ibn Abi Talib (as) washed the writing and ordered the mute to drink it. The mute refused, so Commander of the Faithful, peace be upon him, ruled that the debt was binding upon him."

3433 - قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "مَنْ أَعْتَقَ مُؤْمِناً أَعْتَقَ اَللَّهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْواً مِنَ اَلنَّارِ وَ إِنْ كَانَتْ أُنْثَى أَعْتَقَ اَللَّهُ بِكُلِّ عُضْوَيْنِ مِنْهَا عُضْواً مِنَ اَلنَّارِ لِأَنَّ اَلْمَرْأَةَ بِنِصْفِ اَلرَّجُلِ".

Hadith.3433 - The Messenger of Allah (swt), peace be upon him and his family, said: "Whoever frees a believing slave, Allah (swt) will free a limb of his from the Fire for every limb of the slave. And if it is a female slave, Allah (swt) will free two limbs of his for every limb of hers from the Fire, because a woman is equal to half of a man."

3434 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "يُسْتَحَبُّ لِلرَّجُلِ أَنْ يَتَقَرَّبَ عَشِيَّةَ عَرَفَةَ وَ يَوْمَ عَرَفَةَ بِالْعِتْقِ وَ اَلصَّدَقَةِ".

Hadith.3434 - Hammad narrated from al-Halabi, from Abu Abdullah (as), who said: "It is recommended for a man to draw closer to Allah (swt) on the evening of Arafah and the Day of Arafah through freeing slaves and giving charity."

3435 - وَ رُوِيَ عَنْ أَبِي بَصِيرٍ وَ أَبِي اَلْعَبَّاسِ وَ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِذَا مَلَكَ اَلرَّجُلُ وَالِدَيْهِ أَوْ أُخْتَهُ أَوْ عَمَّتَهُ أَوْ خَالَتَهُ أَوِ اِبْنَةَ أَخِيهِ أَوِ اِبْنَةَ أُخْتِهِ " وَ ذَكَرَ أَهْلَ هَذِهِ اَلْآيَةِ مِنَ اَلنِّسَاءِ "عَتَقُوا جَمِيعاً وَ يَمْلِكُ اَلرَّجُلُ عَمَّهُ وَ اِبْنَ أَخِيهِ وَ اِبْنَ أُخْتِهِ وَ خَالَهُ وَ لاَ يَمْلِكُ أُمَّهُ مِنَ اَلرَّضَاعَةِ وَ لاَ أُخْتَهُ وَ لاَ عَمَّتَهُ وَ لاَ خَالَتَهُ فَإِذَا مَلَكَهُنَّ عَتَقْنَ " قَالَ "وَ مَا يَحْرُمُ مِنَ اَلنَّسَبِ مِنَ اَلنِّسَاءِ فَإِنَّهُ يَحْرُمُ مِنَ اَلرَّضَاعِ " وَ قَالَ "يَمْلِكُ اَلذُّكُورَ مَا خَلاَ اَلْوَالِدَ وَ اَلْوَلَدَ وَ لاَ يَمْلِكُ مِنَ اَلنِّسَاءِ ذَاتَ مَحْرَمٍ" قُلْتُ وَ كَذَلِكَ يَجْرِي فِي اَلرَّضَاعِ قَالَ "نَعَمْ يَجْرِي فِي اَلرَّضَاعِ مِثْلُ ذَلِكَ".

Hadith.3435 - It is narrated from Abu Basir, Abu al-Abbas, and Ubayd ibn Zurarah, from Abu Abdullah (as), who said: "If a man owns his parents, or his sister, or his paternal aunt, or his maternal aunt, or his brother's daughter, or his sister's daughter"-and he mentioned the women listed in this verse-"then they all become free. However, a man may own his paternal uncle, or his brother's son, or his sister's son, or his maternal uncle, but he may not own his mother through nursing, nor his sister, nor his paternal aunt, nor his maternal aunt. If he comes to own them, they are freed." Imam (as) also said: "What is prohibited due to lineage among women is also prohibited through nursing." And Imam (as) said: "A man may own males except his father and his son, and he may not own any woman who is a mahram." I said: "Does the same ruling apply in the case of nursing?" Imam (as) said: "Yes, the same rulingapplies in the case of nursing."

3436 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي جَارِيَةٍ كَانَتْ بَيْنَ اِثْنَيْنِ فَأَعْتَقَ أَحَدُهُمَا نَصِيبَهُ قَالَ "إِنْ كَانَ مُوسِراً كُلِّفَ أَنْ يَضْمَنَ وَ إِنْ كَانَ مُعْسِراً أُخْدِمَتْ بِالْحِصَصِ".

Hadith.3436 - Hammad narrated from al-Halabi, from Abu Abdullah (as), regarding a bondwoman who was jointly owned by two people, and one of them freed his share. Imam (as) said: "If he is financially capable, he is required to pay and compensate for the remaining share. But if he is financially incapable, she continues to serve based on their respective shares."

3437 - وَ رَوَى مُحَمَّدُ بْنُ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي عَبْدٍ كَانَ بَيْنَ رَجُلَيْنِ فَحَرَّرَ أَحَدُهُمَا نِصْفَهُ وَ هُوَ صَغِيرٌ وَ أَمْسَكَ اَلْآخَرُ نِصْفَهُ قَالَ "يُقَوَّمُ قِيمَةَ يَوْمٍ حَرَّرَ اَلْأَوَّلُ وَ أُمِرَ اَلْمُحَرَّرُ أَنْ يَسْعَى فِي نِصْفِهِ اَلَّذِي لَمْ يُحَرَّرْ حَتَّى يَقْضِيَهُ" ".

Hadith.3437 - Muhammad ibn Qays narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said: Commander of the Faithful, peace be upon him, ruled regarding a slave who was jointly owned by two men. One of them freed his half while the slave was still a child, and the other retained ownership of his half. Imam (as) said: "The slave shall be valued based on his worth on the day the first owner freed his share, and the freed slave shall be required to work to pay off the value of the half that was not freed until he fulfills the amount."

3438 - وَ رَوَى مُحَمَّدُ بْنُ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلَيْنِ يَكُونُ بَيْنَهُمَا اَلْأَمَةُ فَيُعْتِقُ أَحَدُهُمَا نِصْفَهُ فَتَقُولُ اَلْأَمَةُ لِلَّذِي لَمْ يُعْتِقْ نِصْفَهُ لاَ أُرِيدُ أَنْ تُقَوِّمَنِي ذَرْنِي كَمَا أَنَا أَخْدُمْكَ وَ أَنَّهُ أَرَادَ أَنْ يَسْتَنْكِحَ اَلنِّصْفَ اَلْآخَرَ قَالَ "لاَ يَنْبَغِي لَهُ أَنْ يَفْعَلَ إِنَّهُ لاَ يَكُونُ لِلْمَرْأَةِ فَرْجَانِ وَ لاَ يَنْبَغِي لَهُ أَنْ يَسْتَخْدِمَهَا وَ لَكِنْ يُقَوِّمُهَا وَ يَسْتَسْعِيهَا".

Hadith.3438 - Muhammad ibn al-Fudayl narrated from Abu al-Sabbah al-Kinani, who said: I asked Abu Abdullah (as), about two men who jointly own a female slave. One of them frees his half, and the slave says to the one who did not free his half, "I do not want to be valued; leave me as I am, and I will continue serving you." Meanwhile, the owner intends to marry the other half of her. Imam (as) said: "He should not do that, for a woman cannot have two private parts. Nor should he use her for service. Instead, he must value her and let her work to pay off the remaining portion."

3439 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنْ رَجُلَيْنِ كَانَ بَيْنَهُمَا عَبْدٌ فَأَعْتَقَ أَحَدُهُمَا نَصِيبَهُ قَالَ "إِنْ كَانَ مُضَارّاً كُلِّفَ أَنْ يُعْتِقَهُ كُلَّهُ وَ إِلاَّ اُسْتُسْعِيَ اَلْعَبْدُ فِي اَلنِّصْفِ اَلْآخَرِ".

Hadith.3439 - Hammad narrated from al-Halabi, from Abu Abdullah (as), that he was asked about two men who jointly owned a slave, and one of them freed his share. Imam (as) said: "If he did so with the intent of causing harm, he will be required to free the slave completely. Otherwise, the slave must work to pay off the value of the remaining half."

3440 - وَ رَوَى حَرِيزٌ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ : قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ وَرِثَ غُلاَماً وَ لَهُ فِيهِ شُرَكَاءُ فَأَعْتَقَ لِوَجْهِ اَللَّهِ نَصِيبَهُ فَقَالَ "إِذَا أَعْتَقَ نَصِيبَهُ مُضَارَّةً وَ هُوَ مُوسِرٌ ضَمِنَ لِلْوَرَثَةِ وَ إِذَا أَعْتَقَ نَصِيبَهُ لِوَجْهِ اَللَّهِ عَزَّ وَ جَلَّ كَانَ اَلْغُلاَمُ قَدْ أُعْتِقَ مِنْهُ حِصَّةُ مَنْ أَعْتَقَ وَ يَسْتَعْمِلُونَهُ عَلَى قَدْرِ مَا لَهُمْ فِيهِ فَإِنْ كَانَ فِيهِ نِصْفُهُ عَمِلَ لَهُمْ يَوْماً وَ لَهُ يَوْمٌ وَ إِنْ أَعْتَقَ اَلشَّرِيكُ مُضَارّاً فَلاَ عِتْقَ لَهُ لِأَنَّهُ أَرَادَ أَنْ يُفْسِدَ عَلَى اَلْقَوْمِ وَ يَرْجِعُ اَلْقَوْمُ عَلَى حِصَّتِهِمْ".

Hadith.3440 - Hariz narrated from Muhammad ibn Muslim, who said: I said to Abu Abdullah (as), "A man inherited a slave, and there were partners with him in the ownership of the slave. He freed his share for the sake of Allah (swt)." Imam (as) said: "If he freed his share with the intent of causing harm while being financially capable, he must compensate the heirs. But if he freed his share sincerely for the sake of Allah (swt), the portion belonging to the one who freed him is emancipated. The remaining partners may utilize the slave according to their shares. For instance, if half of the slave is still owned by the partners, the slave will work one day for them and one day for himself. However, if the partner freed his share with the intent of causing harm, the emancipation is invalid because he intended to create disruption for the others. In such a case, the remaining partners retain their shares."

3441 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "لاَ عِتْقَ إِلاَّ مَا أُرِيدَ بِهِ وَجْهُ اَللَّهِ عَزَّ وَ جَلَّ".

Hadith.3441 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as): "There is no valid emancipation except that which is done sincerely for the sake of Allah (swt), the Mighty and Majestic."

3442 - وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلرَّجُلِ تَكُونُ لَهُ اَلْأَمَةُ فَيَقُولُ مَتَى آتِيهَا فَهِيَ حُرَّةٌ ثُمَّ يَبِيعُهَا مِنْ رَجُلٍ ثُمَّ يَشْتَرِيهَا بَعْدَ ذَلِكَ قَالَ "لاَ بَأْسَ بِأَنْ يَأْتِيَهَا قَدْ خَرَجَتْ مِنْ مِلْكِهِ".

Hadith.3442 - Al-Ala' narrated from Muhammad ibn Muslim, from one of the Imams, peace be upon them, who said: I asked him about a man who owned a bondwoman and said: "Whenever I approach her, she will be free." Then he sold her to another man and later bought her back. Imam (as) said: "There is no harm in approaching her, as she had exited his ownership."

3443 - وَ رُوِيَ عَنْ سَمَاعَةَ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِثَلاَثَةِ مَمَالِيكَ لَهُ أَنْتُمْ أَحْرَارٌ وَ كَانَ لَهُ أَرْبَعَةٌ فَقَالَ لَهُ رَجُلٌ مِنَ اَلنَّاسِ أَعْتَقْتَ مَمَالِيكَكَ قَالَ نَعَمْ أَ يَجِبُ عِتْقُ اَلْأَرْبَعَةِ حِينَ أَجْمَلَهُمْ أَوْ هُوَ لِلثَّلاَثَةِ اَلَّذِينَ أَعْتَقَ قَالَ "إِنَّمَا يَجِبُ اَلْعِتْقُ لِمَنْ أَعْتَقَ".

Hadith.3443 - It is narrated from Sama'ah, who said: I asked him about a man who said to three of his slaves, "You are free," while he actually had four slaves. Then someone said to him: "You have freed all your slaves." He replied: "Yes." I asked: "Is the emancipation binding for all four because he generalized them, or is it limited to the three whom he specifically mentioned?" Imam (as) said: "Emancipation is binding only for those he specifically freed."

3444 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ زَوَّجَ أَمَتَهُ مِنْ رَجُلٍ وَ شَرَطَ لَهُ أَنَّ مَا وَلَدَتْ مِنْ وَلَدٍ فَهُوَ حُرٌّ فَطَلَّقَهَا زَوْجُهَا أَوْ مَاتَ عَنْهَا فَزَوَّجَهَا مِنْ رَجُلٍ آخَرَ مَا مَنْزِلَةُ وَلَدِهَا قَالَ "بِمَنْزِلَتِهَا إِنَّمَا جَعَلَ ذَلِكَ لِلْأَوَّلِ وَ هُوَ فِي اَلْآخَرِ بِالْخِيَارِ إِنْ شَاءَ أَعْتَقَ وَ إِنْ شَاءَ أَمْسَكَ".

Hadith.3444 - Hammad narrated from al-Halabi, from Abu Abdullah (as), regarding a man who married his bondwoman to another man and stipulated that any child she bore would be free. Then her husband either divorced her or died, and she was married to another man. I asked: "What is the status of her child in this case?" Imam (as) said: "The child is regarded like her. That condition applied only to the first husband. As for the second husband, he has the option-if he wishes, he may free the child, and if he wishes, he may keep the child as a slave."

3445 - وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "لاَ طَلاَقَ قَبْلَ نِكَاحٍ وَ لاَ عِتْقَ قَبْلَ مِلْكٍ".

Hadith.3445 - The Messenger of Allah (swt), peace be upon him and his family, said: "There is no divorce before marriage, and there is no emancipation before ownership."

3446 - وَ سَأَلَهُ عَبْدُ اَلرَّحْمَنِ بْنُ أَبِي عَبْدِ اَللَّهِ : عَنْ رَجُلٍ قَالَ لِغُلاَمِهِ أُعْتِقُكَ عَلَى أَنْ أُزَوِّجَكَ جَارِيَتِي هَذِهِ فَإِنْ نَكَحْتَ عَلَيْهَا أَوْ تَسَرَّيْتَ فَعَلَيْكَ مِائَةُ دِينَارٍ فَأَعْتَقَهُ عَلَى ذَلِكَ فَنَكَحَ أَوْ تَسَرَّى أَ عَلَيْهِ مِائَةُ دِينَارٍ وَ يَجُوزُ شَرْطُهُ قَالَ "يَجُوزُ عَلَيْهِ شَرْطُهُ".

Hadith.3446 - Abd al-Rahman ibn Abi Abdullah asked him about a man who said to his slave, "I will free you on the condition that I marry you to this bondwoman of mine. However, if you marry another woman or take another concubine, you will be liable for one hundred dinars." Then he freed him based on this condition, and the slave either married another woman or took another concubine. Abd al-Rahman asked: "Is he liable for the one hundred dinars, and is his condition valid?" Imam (as) said: "His condition is valid, and he is liable for it."

3447 - وَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَعْتَقَ مَمْلُوكَهُ عَلَى أَنْ يُزَوِّجَهُ اِبْنَتَهُ وَ شَرَطَ عَلَيْهِ إِنْ تَزَوَّجَ أَوْ تَسَرَّى عَلَيْهَا فَعَلَيْهِ كَذَا وَ كَذَا قَالَ "يَجُوزُ".

Hadith.3447 - Abu Abdullah (as), was asked about a man who freed his slave on the condition that he marries his daughter and stipulated that if he marries another woman or takes another concubine, he would be liable for a specific amount. Imam (as) said: "It is permissible."

3448 - وَ سَأَلَهُ يَعْقُوبُ بْنُ شُعَيْبٍ : عَنْ رَجُلٍ أَعْتَقَ جَارِيَتَهُ وَ شَرَطَ عَلَيْهَا أَنْ تَخْدُمَهُ خَمْسَ سِنِينَ فَأَبَقَتْ ثُمَّ مَاتَ اَلرَّجُلُ فَوَجَدَهَا وَرَثَتُهُ أَ لَهُمْ أَنْ يَسْتَخْدِمُوهَا قَالَ "لاَ".

Hadith.3448 - Ya'qub ibn Shu'ayb asked him about a man who freed his bondwoman on the condition that she serves him for five years. However, she ran away, and then the man died. Ya'qub asked: "If his heirs find her, do they have the right to make her serve them?" Imam (as) said: "No."

3449 - وَ رَوَى جَمِيلٌ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ : فِي رَجُلٍ أَعْتَقَ عَبْداً لَهُ مَالٌ لِمَنْ مَالُ اَلْعَبْدِ قَالَ "إِنْ كَانَ عَلِمَ أَنَّ لَهُ مَالاً تَبِعَهُ مَالُهُ وَ إِلاَّ فَهُوَ لِلْمُعْتِقِ" وَ فِي رَجُلٍ بَاعَ مَمْلُوكاً وَ لَهُ مَالٌ قَالَ "إِنْ عَلِمَ مَوْلاَهُ اَلَّذِي بَاعَهُ أَنَّ لَهُ مَالاً فَالْمَالُ لِلْمُشْتَرِي وَ إِنْ لَمْ يَعْلَمِ اَلْبَائِعُ فَالْمَالُ لِلْبَائِعِ".

Hadith.3449 - Jamil narrated from Zurarah, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) and Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), regarding a man who freed a slave that had wealth. The Imams (as) said: "If he knew that the slave had wealth, then the wealth belongs to the freed slave. But if he did not know, then the wealth belongs to the one who emancipated him." And regarding a man who sold a slave that had wealth, the Imams (as) said: "If the seller knew that the slave had wealth, then the wealth belongs to the buyer. But if the seller did not know, then the wealth belongs to the seller."

3450 - وَ رَوَى اِبْنُ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِذَا كَانَ لِلرَّجُلِ مَمْلُوكٌ فَأَعْتَقَهُ وَ هُوَ يَعْلَمُ أَنَّ لَهُ مَالاً وَ لَمْ يَكُنِ اِسْتَثْنَى اَلسَّيِّدُ اَلْمَالَ حِينَ أَعْتَقَهُ فَهُوَ لِلْعَبْدِ".

Hadith.3450 - Ibn Bukayr narrated from Zurarah, from Abu Abdullah (as), who said: "If a man has a slave and frees him, knowing that the slave has wealth, and the master did not exclude the wealth at the time of freeing him, then the wealth belongs to the slave."

3451 - وَ سَأَلَهُ عَبْدُ اَلرَّحْمَنِ بْنُ أَبِي عَبْدِ اَللَّهِ : عَنْ رَجُلٍ أَعْتَقَ عَبْداً لَهُ وَ لِلْعَبْدِ مَالٌ فَتُوُفِّيَ اَلَّذِي أَعْتَقَ اَلْعَبْدَ لِمَنْ يَكُونُ مَالُ اَلْعَبْدِ أَ يَكُونُ لِلَّذِي أَعْتَقَ اَلْعَبْدَ أَوْ لِلْعَبْدِ قَالَ "إِذَا أَعْتَقَهُ وَ هُوَ يَعْلَمُ أَنَّ لَهُ مَالاً فَمَالُهُ لَهُ وَ إِنْ لَمْ يَعْلَمْ فَمَالُهُ لِوُلْدِ سَيِّدِهِ".

Hadith.3451 - Abd al-Rahman ibn Abi Abdullah asked him about a man who freed his slave, and the slave had wealth. Then the man who freed the slave passed away. Abd al-Rahman asked: "To whom does the wealth of the slave belong? Does it go to the one who freed the slave, or does it belong to the slave?" Imam (as) said: "If he freed him knowing that the slave had wealth, then the wealth belongs to the slave. But if he did not know, then the wealth belongs to the children of his master."

3452 - وَ رَوَى جَمِيلٌ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَعْتَقَ مَمْلُوكَهُ عِنْدَ مَوْتِهِ وَ عَلَيْهِ دَيْنٌ قَالَ "إِنْ كَانَ قِيمَةُ اَلْعَبْدِ مِثْلَ اَلَّذِي عَلَيْهِ وَ مِثْلَهُ جَازَ عِتْقُهُ وَ إِلاَّ لَمْ يَجُزْ".

Hadith.3452 - Jamil narrated from Zurarah, from Abu Abdullah (as), regarding a man who freed his slave at the time of his death while he was in debt. Imam (as) said: "If the value of the slave equals the amount of his debt or more, the emancipation is valid. Otherwise, it is not valid."

3453 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : فِي اَلرَّجُلِ يَقُولُ إِنْ مِتُّ فَعَبْدِي حُرٌّ وَ عَلَى اَلرَّجُلِ دَيْنٌ قَالَ "إِنْ تُوُفِّيَ وَ عَلَيْهِ دَيْنٌ قَدْ أَحَاطَ بِثَمَنِ اَلْعَبْدِ بِيعَ اَلْعَبْدُ وَ إِنْ لَمْ يَكُنْ أَحَاطَ بِثَمَنِ اَلْعَبْدِ اُسْتُسْعِيَ اَلْعَبْدُ فِي قَضَاءِ دَيْنِ مَوْلاَهُ وَ هُوَ حُرٌّ بِهِ إِذَا أَوْفَاهُ".

Hadith.3453 - Hammad narrated from al-Halabi, from Abu Abdullah (as), that he was asked about a man who said: "If I die, my slave is free," while the man was in debt. Imam (as) said: "If he dies and his debt equals the value of the slave, the slave shall be sold to pay off the debt. But if the debt does not equal the value of the slave, the slave must work to pay off his master's debt, and he becomes free once the debt is fully repaid."

3454 - وَ رَوَى مُحَمَّدُ بْنُ مَرْوَانَ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : "إِنَّ أَبِي عَلَيْهِ اَلسَّلاَمُ تَرَكَ سِتِّينَ مَمْلُوكاً وَ أَوْصَى بِعِتْقِ ثُلُثِهِمْ فَأَقْرَعْتُ بَيْنَهُمْ فَأَخْرَجْتُ عِشْرِينَ فَأَعْتَقْتُهُمْ".

Hadith.3454 - Muhammad ibn Marwan narrated from Imam (as) who said: "My father, peace be upon him, left sixty slaves and instructed in his will to free one-third of them. So, I cast lots among them and selected twenty, then I freed them."

3455 - وَ رَوَى حَرِيزٌ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ تَرَكَ مَمْلُوكاً بَيْنَ نَفَرٍ فَشَهِدَ أَحَدُهُمْ أَنَّ اَلْمَيِّتَ أَعْتَقَهُ قَالَ "إِنْ كَانَ اَلشَّاهِدُ مَرْضِيّاً لَمْ يَضْمَنْ وَ جَازَتْ شَهَادَتُهُ فِي نَصِيبِهِ وَ اُسْتُسْعِيَ اَلْعَبْدُ فِيمَا كَانَ لِلْوَرَثَةِ".

Hadith.3455 - Hariz narrated from Muhammad ibn Muslim, from one of the Imams (as), peace be upon them, who said: I asked Imam (as) about a man who left a slave jointly owned by several people, and one of them testified that the deceased had freed the slave. Imam (as) said: "If the witness is trustworthy, he does not have to compensate the others, and his testimony is valid for his share. As for the remaining shares belonging to the heirs, the slave must work to pay off their value."

3528 - رَوَى سَعِيدُ بْنُ يَسَارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "لاَ بَأْسَ بِأَنْ يُعْتَقَ وَلَدُ اَلزِّنَا".

Hadith.3528 - It is narrated from Sa'id ibn Yasar, who said: "Abu Abdullah (as), said: 'There is no harm in emancipating the child born out of wedlock.' "

3529 - وَ رَوَى عَنْبَسَةُ بْنُ مُصْعَبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ جَارِيَةٌ لِي زَنَتْ أَبِيعُ وَلَدَهَا قَالَ "نَعَمْ" قُلْتُ أَحُجُّ بِثَمَنِهِ قَالَ "نَعَمْ".

Hadith.3529 - It is narrated from Anbasa ibn Mus'ab that he said: "I said to Abu Abdullah (as): 'A bondwoman of mine committed adultery. Can I sell her child?' Imam (as) said: 'Yes.' I said: 'Can I perform Hajj with its price?' Imam (as) said: 'Yes.' "

3530 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ قَالَ : سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ وَلَدِ اَلزِّنَا أَ يُشْتَرَى أَوْ يُبَاعُ أَوْ يُسْتَخْدَمُ قَالَ "نَعَمْ إِلاَّ جَارِيَةً لَقِيطَةً فَإِنَّهَا لاَ تُشْتَرَى".

Hadith.3530 - It is narrated from Hammad, from Al-Halabi, who said: "Abu Abdullah (as), was asked about a child born out of adultery-can he be bought, sold, or used for service? Imam (as) said: 'Yes, except for a foundling girl (abandoned by parents), as she cannot be bought.' "

3531 - وَ رَوَى حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "اَلْمَنْبُوذُ حُرٌّ إِنْ شَاءَ جَعَلَ وَلاَءَهُ لِلَّذِينَ رَبَّوْهُ وَ إِنْ شَاءَ لِغَيْرِهِمْ".

Hadith.3531 - It is narrated from Hammad bin Isa, from Hariz, from Abu Abdullah (as): "The abandoned child (foundling) is free. If he wishes, he may assign his allegiance to those who raised him, or if he wishes, to others."

3532 - وَ فِي رِوَايَةِ اَلْمُثَنَّى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِنْ طَلَبَ اَلَّذِي رَبَّاهُ بِنَفَقَتِهِ وَ كَانَ مُوسِراً رَدَّ عَلَيْهِ وَ إِنْ لَمْ يَكُنْ مُوسِراً كَانَ مَا أَنْفَقَ صَدَقَةً".

Hadith.3532 - In the narration of Al-Muthanna, from Abu Abdullah (as): "If the one who raised the abandoned child demands repayment for his expenses and he (the child) is financially capable, he must repay him. However, if he is not financially capable, then what was spent is considered charity."

3533 - وَ رَوَى زُرَارَةُ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ أَنَّهُ قَالَ : فِي لَقِيطَةٍ وُجِدَتْ فَقَالَ "حُرَّةٌ لاَ تُشْتَرَى وَ لاَ تُبَاعُ وَ إِنْ كَانَ وُلِدَ مَمْلُوكٌ لَكَ مِنَ اَلزِّنَا فَأَمْسِكْ أَوْ بِعْ إِنْ أَحْبَبْتَ هُوَ مَمْلُوكٌ لَكَ".

Hadith.3533 - Zurarah narrates from one of the Imams (as), peace be upon them, that Imam (as) said regarding a foundling: "She is free and cannot be bought or sold. However, if a child is born to you from her through unlawful relations, then you may keep or sell the child if you wish, as he is your slave."

3534 - قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "اَلْعَبْدُ اَلْآبِقُ لاَ تُقْبَلُ لَهُ صَلاَةٌ حَتَّى يَرْجِعَ إِلَى مَوْلاَهُ".

Hadith.3534 - Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), said: "The runaway slave's prayer is not accepted until he returns to his master."

3535 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "اَلْمَمْلُوكُ إِذَا هَرَبَ وَ لَمْ يَخْرُجْ مِنْ مِصْرِهِ لَمْ يَكُنْ آبِقاً".

Hadith.3535 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "If a slave runs away but does not leave his city, he is not considered a runaway (abiq)."

3536 - وَ رَوَى زَيْدٌ اَلشَّحَّامُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنْ رَجُلٍ يَتَخَوَّفُ إِبَاقَ مَمْلُوكِهِ أَوْ يَكُونُ اَلْمَمْلُوكُ قَدْ أَبَقَ أَ يُقَيِّدُهُ أَوْ يَجْعَلُ فِي عُنُقِهِ رَايَةً قَالَ "إِنَّمَا هُوَ بِمَنْزِلَةِ بَعِيرٍ يُخَافُ شِرَادُهُ فَإِذَا خِفْتَ ذَلِكَ فَاسْتَوْثِقْ مِنْهُ وَ أَشْبِعْهُ وَ اُكْسُهُ" قُلْتُ وَ كَمْ شِبَعُهُ قَالَ "أَمَّا نَحْنُ نَرْزُقُ عِيَالَنَا مُدَّيْنِ تَمْراً".

Hadith.3536 - Zayd al-Shahham narrated from Abu Abdullah (as): He was asked about a man who fears that his slave might run away or that the slave had already run away. Should he restrain him or place a mark on his neck? Imam (as) replied: "He is like a camel you fear might escape. If you fear that, secure him properly, feed him well, and clothe him." I asked: "How much is sufficient to fill his hunger?" Imam (as) said: "As for us, we provide our dependents with two measures (mudd) of dates."

3537 - وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ جَارِيَةٍ مُدَبَّرَةٍ أَبَقَتْ مِنْ سَيِّدِهَا سِنِينَ ثُمَّ إِنَّهَا جَاءَتْ بَعْدَ مَا مَاتَ سَيِّدُهَا بِأَوْلاَدٍ وَ مَتَاعٍ كَثِيرٍ وَ شَهِدَ لَهَا شَاهِدَانِ أَنَّ سَيِّدَهَا كَانَ قَدْ دَبَّرَهَا فِي حَيَاتِهِ مِنْ قَبْلِ أَنْ تَأْبِقَ قَالَ "أَرَى أَنَّ جَمِيعَ مَا مَعَهَا لِلْوَرَثَةِ " قُلْتُ وَ لاَ تُعْتَقُ مِنْ ثُلُثِ سَيِّدِهَا قَالَ "لاَ إِنَّهَا أَبَقَتْ عَاصِيَةً لِلَّهِ وَ لِسَيِّدِهَا فَأَبْطَلَ اَلْإِبَاقُ اَلتَّدْبِيرَ".

Hadith.3537 - Muhammad ibn Muslim narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): I asked him about a bondwoman who was mudadbarah (promised freedom upon the master's death). She ran away from her master for several years and later returned after her master had died. She came back with children and considerable possessions. Two witnesses testified that her master had declared her mudadbarah during his lifetime, before she had run away. Imam (as) said: "I see that all the possessions she brought belong to the heirs." I asked: "Would she not be freed from her master's one-third estate?" Imam (as) replied: "No, because she fled, disobeying Allah (swt) and her master. Her escape nullified the declaration of tadbir (conditional freedom)."

3538 - وَ رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ اُخْتُصِمَ إِلَيْهِ فِي رَجُلٍ أَخَذَ عَبْداً آبِقاً وَ كَانَ مَعَهُ ثُمَّ هَرَبَ مِنْهُ قَالَ "يَحْلِفُ بِاللَّهِ اَلَّذِي لاَ إِلَهَ إِلاَّ هُوَ مَا سَلَبَهُ ثِيَابَهُ وَ لاَ شَيْئاً مِمَّا كَانَ عَلَيْهِ وَ لاَ بَاعَهُ وَ لاَ دَاهَنَ فِي إِرْسَالِهِ فَإِذَا حَلَفَ بَرِئَ مِنَ اَلضَّمَانِ" ".

Hadith.3538 - Isma'il ibn Muslim narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as): Imam Ali ibn Abi Talib (as) was approached with a dispute regarding a man who had captured a runaway slave. The slave had been with him for some time, but later escaped again. Imam Ali ibn Abi Talib (as) said: "The man must swear by Allah (swt), there is no god but Him, that he did not take the slave's clothes, nor anything that belonged to him, nor did he sell him, nor conspire in his release. If he swears this, he is absolved from liability."

3539 - وَ رَوَى غِيَاثُ بْنُ إِبْرَاهِيمَ اَلدَّارِمِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَالَ : فِي جُعْلِ اَلْآبِقِ "إِنَّ اَلْمُسْلِمَ يُرَدُّ عَلَى اَلْمُسْلِمِ ".

Hadith.3539 - Ghiyath ibn Ibrahim al-Darimi narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as): Imam Ali ibn Abi Talib (as) said regarding the reward for capturing a runaway slave: "Indeed, the Muslim should be returned to the Muslim."

3540 - وَ قَالَ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَخَذَ آبِقاً فَفَرَّ مِنْهُ قَالَ "لَيْسَ عَلَيْهِ شَيْءٌ".

Hadith.3540 - Imam (as) said regarding a man who captured a runaway slave and then the slave escaped from him: "There is nothing (no liability) upon him."

3541 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْحَسَنِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَ دَابَّةً قَدْ سُرِقَتْ مِنْ جَارٍ لَهُ فَأَخَذَهَا لِيَأْتِيَهُ بِهَا فَنَفَقَتْ قَالَ "لَيْسَ عَلَيْهِ شَيْءٌ".

Hadith.3541 - Al-Hasan ibn Mahbub narrated from Al-Hasan ibn Salih, from Abu Abdullah (as). He said: I asked him about a man who found a stolen animal that belonged to his neighbor, so he took it to return it to him, but the animal died. Imam (as) said: "There is nothing (no liability) upon him."

3542 - وَ رَوَى عَلِيُّ بْنُ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِنَّ اَلْعَبْدَ إِذَا أَبَقَ مِنْ مَوَالِيهِ ثُمَّ سَرَقَ لَمْ يُقْطَعْ وَ هُوَ آبِقٌ لِأَنَّهُ بِمَنْزِلَةِ اَلْمُرْتَدِّ عَنِ اَلْإِسْلاَمِ وَ لَكِنْ يُدْعَى إِلَى اَلرُّجُوعِ إِلَى مَوَالِيهِ وَ اَلدُّخُولِ فِي اَلْإِسْلاَمِ فَإِنْ أَبَى أَنْ يَرْجِعَ إِلَى مَوَالِيهِ قُطِعَتْ يَدُهُ بِالسَّرِقَةِ ثُمَّ قُتِلَ وَ اَلْمُرْتَدُّ إِذَا سَرَقَ بِمَنْزِلَتِهِ".

Hadith.3542 - Ali ibn Ri'ab narrated from Abu Ubaydah, from Abu Abdullah (as). Imam (as) said: "Indeed, if a slave escapes from his masters and then steals, his hand is not cut off while he is a fugitive, because he is like one who has apostatized from Islam. However, he is invited to return to his masters and re-enter Islam. If he refuses to return to his masters, his hand is cut off for the theft, and then he is executed. And the apostate, if he steals, is treated in the same manner."

3543 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ أَبِي حَبِيبٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ اِشْتَرَى مِنْ رَجُلٍ عَبْداً وَ كَانَ عِنْدَهُ عَبْدَانِ فَقَالَ لِلْمُشْتَرِي اِذْهَبْ بِهِمَا فَاخْتَرْ أَحَدَهُمَا وَ رُدَّ اَلْآخَرَ وَ قَدْ قَبَضَ اَلْمَالَ فَذَهَبَ بِهِمَا اَلْمُشْتَرِي فَأَبَقَ أَحَدُهُمَا مِنْ عِنْدِهِ قَالَ "لِيَرُدَّ اَلَّذِي عِنْدَهُ مِنْهُمَا وَ يَقْبِضُ نِصْفَ ثَمَنِ مَا أَعْطَى مِنَ اَلْبَائِعِ وَ يَذْهَبُ فِي طَلَبِ اَلْغُلاَمِ فَإِنْ وَجَدَهُ اِخْتَارَ أَيَّهُمَا شَاءَ وَ رَدَّ اَلْآخَرَ وَ إِنْ لَمْ يَجِدْهُ كَانَ اَلْعَبْدُ بَيْنَهُمَا نِصْفُهُ لِلْبَائِعِ وَ نِصْفُهُ لِلْمُبْتَاعِ".

Hadith.3543 - Ibn Abi Umayr narrated from Abu Habib, from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as). He said: "I asked him about a man who bought a slave from another man, and the seller had two slaves. The seller said to the buyer, 'Take them both, then choose one of them and return the other,' and he had already received the payment. The buyer took both slaves, but one of them escaped while in his possession. Imam (as) said: 'He should return the one that is with him and reclaim half of the price he paid from the seller. Then, he may search for the escaped slave. If he finds him, he may choose either of them and return the other. But if he does not find him, then the slave that remains will be shared between them-half belonging to the seller and half to the buyer.'"

3544 - وَ رُوِيَ عَنْ أَبِي جَمِيلَةَ عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "اُكْتُبْ لِلْآبِقِ فِي وَرَقَةٍ أَوْ فِي قِرْطَاسٍ: "بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ" يَدُ فُلاَنٍ مَغْلُولَةٌ إِلَى عُنُقِهِ إِذَا أَخْرَجَهَا ۝ لَمْ يَكَدْ يَرٰاهٰا وَ مَنْ لَمْ يَجْعَلِ اَللّٰهُ لَهُ نُوراً فَمٰا لَهُ مِنْ نُورٍ ۝ ثُمَّ لُفَّهَا ثُمَّ اِجْعَلْهَا بَيْنَ عُودَيْنِ ثُمَّ أَلْقِهَا فِي كَوَّةِ بَيْتٍ مُظْلِمٍ فِي اَلْمَوْضِعِ اَلَّذِي كَانَ يَأْوِي فِيهِ ".

Hadith.3544 - Abu Jameelah narrated from Abdullah ibn Abi Ya'fur, from Abu Abdullah (as): "Write for the runaway slave on a piece of paper or parchment: 'In the Name of Allah (swt), the Most Gracious, the Most Merciful. The hand of [slave's name] is tied to his neck. If he extends it, he will hardly see it. And whomever Allah (swt) has not granted light, for him there is no light (Surah An-Nur 24:40).' Then wrap it, place it between two sticks, and throw it into a dark corner of the house where he used to stay."

3545 - وَ رُوِيَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "اُدْعُ بِهَذَا اَلدُّعَاءِ لِلْآبِقِ وَ اُكْتُبْهُ فِي وَرَقَةٍ : اَللَّهُمَّ اَلسَّمَاءُ لَكَ وَ اَلْأَرْضُ لَكَ وَ مَا بَيْنَهُمَا لَكَ فَاجْعَلْ مَا بَيْنَهُمَا أَضْيَقَ عَلَى فُلاَنٍ مِنْ جِلْدِ جَمَلٍ حَتَّى تَرُدَّهُ عَلَيَّ وَ تُظْفِرَنِي بِهِ وَ لْيَكُنْ حَوْلَ اَلْكِتَابِ آيَةُ اَلْكُرْسِيِّ مَكْتُوبَةً مُدَوَّرَةً ثُمَّ اِدْفِنْهُ وَ ضَعْ فَوْقَهُ شَيْئاً ثَقِيلاً فِي اَلْمَوْضِعِ اَلَّذِي كَانَ يَأْوِي فِيهِ بِاللَّيْلِ".

Hadith.3545 - Mu'awiyah ibn Ammar narrated from Abu Abdullah (as): "Recite this supplication for the runaway slave and write it down on a piece of paper: 'O Allah (swt)! The heavens belong to You, the earth belongs to You, and whatever is between them belongs to You. Make what is between them tighter upon [slave's name] than the skin of a camel, until You return him to me and make me victorious over him.' Then, write Ayat al-Kursi around the paper in a circular manner. Bury it and place something heavy over it in the spot where he used to take shelter at night."

3546 - رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : "كُلُّ مُسْلِمٍ بَيْنَ مُسْلِمَيْنِ اِرْتَدَّ عَنِ اَلْإِسْلاَمِ وَ جَحَدَ مُحَمَّداً صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ نُبُوَّتَهُ وَ كَذَّبَهُ فَإِنَّ دَمَهُ مُبَاحٌ لِكُلِّ مَنْ سَمِعَ ذَلِكَ مِنْهُ وَ اِمْرَأَتَهُ بَائِنَةٌ مِنْهُ فَلاَ تَقْرَبْهُ وَ يُقْسَمُ مَالُهُ عَلَى وَرَثَتِهِ وَ تَعْتَدُّ اِمْرَأَتُهُ عِدَّةَ اَلْمُتَوَفَّى عَنْهَا زَوْجُهَا، وَ عَلَى اَلْإِمَامِ أَنْ يَقْتُلَهُ إِنْ أُتِيَ بِهِ وَ لاَ يَسْتَتِيبَهُ ".

Hadith.3546 - Hisham ibn Salim narrated from Ammar al-Sabati who said: I heard Abu Abdullah (as), say: "Any Muslim who is living among Muslims and then apostasizes from Islam, denies the prophethood of Muhammad, peace be upon him and his family, and rejects him, then his blood is permissible (to be shed) for anyone who hears that from him. His wife becomes separated from him and must not approach him. His wealth is distributed among his heirs, and his wife observes the waiting period (iddah) as if her husband had died. It is upon the Imam to execute him if he is brought before him, and he is not to be given the opportunity to repent."

3547 - وَ رَوَى اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ : "أَنَّ اَلْمُرْتَدَّ عَنِ اَلْإِسْلاَمِ تُعْزَلُ عَنْهُ اِمْرَأَتُهُ وَ لاَ تُؤْكَلُ ذَبِيحَتُهُ وَ يُسْتَتَابُ ثَلاَثاً فَإِنْ رَجَعَ وَ إِلاَّ قُتِلَ يَوْمَ اَلرَّابِعِ إِذَا كَانَ صَحِيحَ اَلْعَقْلِ".

Hadith.3547 - Al-Sakuni narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), from his forefathers, peace be upon them: "A person who apostasizes from Islam is to be separated from his wife, his slaughtered meat is not to be eaten, and he is to be given an opportunity to repent for three days. If he repents, he is spared, but if he does not repent, he is killed on the fourth day, provided he is of sound mind."

3548 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلْمُرْتَدِّ عَنِ اَلْإِسْلاَمِ قَالَ "لاَ تُقْتَلُ وَ تُسْتَخْدَمُ خِدْمَةً شَدِيدَةً وَ تُمْنَعُ عَنِ اَلطَّعَامِ وَ اَلشَّرَابِ إِلاَّ مَا تُمْسِكُ بِهِ نَفْسَهَا وَ تُلْبَسُ أَخْشَنَ اَلثِّيَابِ وَ تُضْرَبُ عَلَى اَلصَّلَوَاتِ ".

Hadith.3548 - Hammad narrated from Al-Halabi, from Abu Abdullah (as), regarding a person who apostasizes from Islam: "He is not to be killed but is to be subjected to hard labor, denied food and drink except what sustains his life, made to wear coarse clothing, and beaten to perform prayers."

3549 - وَ فِي رِوَايَةِ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِذَا اِرْتَدَّتِ اَلْمَرْأَةُ عَنِ اَلْإِسْلاَمِ لَمْ تُقْتَلْ وَ لَكِنْ تُحْبَسُ أَبَداً".

Hadith.3549 - In a narration by Ghiyath ibn Ibrahim, from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), that Imam Ali ibn Abi Talib (as) said: "If a woman apostasizes from Islam, she is not to be killed but is to be imprisoned forever."

3550 - وَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ لَمَّا فَرَغَ مِنْ أَهْلِ اَلْبَصْرَةِ أَتَاهُ سَبْعُونَ رَجُلاً مِنَ اَلزُّطِّ فَسَلَّمُوا عَلَيْهِ وَ كَلَّمُوهُ بِلِسَانِهِمْ ثُمَّ قَالَ لَهُمْ "إِنِّي لَسْتُ كَمَا قُلْتُمْ أَنَا عَبْدُ اَللَّهِ مَخْلُوقٌ" " قَالَ "فَأَبَوْا عَلَيْهِ وَ قَالُوا لَعَنَهُمُ اَللَّهُ لاَ بَلْ أَنْتَ أَنْتَ هُوَ فَقَالَ لَهُمْ "لَئِنْ لَمْ تَرْجِعُوا عَمَّا قُلْتُمْ وَ لَمْ تَتُوبُوا إِلَى اَللَّهِ عَزَّ وَ جَلَّ لَأَقْتُلَنَّكُمْ" " قَالَ "فَأَبَوْا عَلَيْهِ أَنْ يَتُوبُوا وَ يَرْجِعُوا " قَالَ "فَأَمَرَ عَلَيْهِ اَلسَّلاَمُ أَنْ تُحْفَرَ لَهُمْ آبَارٌ فَحُفِرَتْ ثُمَّ خَرَقَ بَعْضَهَا إِلَى بَعْضٍ ثُمَّ قَذَفَ بِهِمْ فِيهَا ثُمَّ جَنَّ رُءُوسَهَا ثُمَّ أَلْهَبَ فِي بِئْرٍ مِنْهَا نَاراً وَ لَيْسَ فِيهَا أَحَدٌ مِنْهُمْ فَدَخَلَ فِيهَا اَلدُّخَانُ عَلَيْهِمْ فَمَاتُوا".

Hadith.3550 - Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), said: "When Imam Ali ibn Abi Talib (as) had finished dealing with the people of Basra, seventy men from the Zutt came to him, greeted him, and spoke to him in their language. Then Imam Ali ibn Abi Talib (as) said to them: 'Indeed, I am not as you have said. I am a servant of Allah (swt), created by Him.' They refused to accept his words and said (may Allah (swt) curse them): 'No, rather you are (God) Himself.' So Imam Ali ibn Abi Talib (as) said to them: 'If you do not retract what you have said and do not repent to Allah (swt), the Almighty and Glorious, I will surely kill you.' They refused to repent or retract. Then, Imam Ali ibn Abi Talib (as), ordered that pits be dug for them, which were then connected to one another. Imam (as) cast them into these pits and covered their openings. Imam (as) then lit a fire in one of the pits, without any of them inside, causing smoke to enter and suffocate them until they died."

3551 - وَ ذَلِكَ أَنَّ رَجُلَيْنِ بِالْكُوفَةِ مِنَ اَلْمُسْلِمِينَ أَتَى رَجُلٌ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَشَهِدَ أَنَّهُ رَآهُمَا يُصَلِّيَانِ لِصَنَمٍ فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ وَيْحَكَ لَعَلَّهُ بَعْضُ مَنْ يَشْتَبِهُ عَلَيْكَ أَمْرُهُ فَأَرْسَلَ رَجُلاً فَنَظَرَ إِلَيْهِمَا وَ هُمَا يُصَلِّيَانِ لِصَنَمٍ فَأَتَى بِهِمَا قَالَ فَقَالَ لَهُمَا اِرْجِعَا فَأَبَيَا فَخَدَّ لَهُمَا فِي اَلْأَرْضِ أُخْدُوداً وَ أَجَّجَ فِيهِ نَاراً فَطَرَحَهُمَا فِيهِ رَوَى ذَلِكَ مُوسَى بْنُ بَكْرٍ عَنِ اَلْفُضَيْلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ :.

Hadith.3551 - And it is reported that two men in Kufa, who were Muslims, were brought before Commander of the Faithful Imam Ali ibn Abi Talib (as). A man testified that he had seen them praying to an idol. Imam Ali ibn Abi Talib (as) said: "Woe unto you! Perhaps it is someone who merely appeared similar to them, and the matter has confused you." Then, Imam Ali ibn Abi Talib (as) sent a man to observe them. The man returned and confirmed that they were indeed praying to an idol. So, Imam Ali ibn Abi Talib (as) summoned them and said: "Repent and return (to Islam)." But they refused. Then, Imam (as) dug a trench in the ground, lit a fire in it, and threw them into the fire. This was narrated by Musa ibn Bakr from al-Fudayl, from Abu Abdullah (as).

3552 - وَ كَتَبَ غُلاَمٌ لِأَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ إِلَيْهِ إِنِّي قَدْ أَصَبْتُ قَوْماً مِنَ اَلْمُسْلِمِينَ زَنَادِقَةً وَ قَوْماً مِنَ اَلنَّصَارَى زَنَادِقَةً فَقَالَ "أَمَّا مَنْ كَانَ مِنَ اَلْمُسْلِمِينَ وُلِدَ عَلَى اَلْفِطْرَةِ ثُمَّ اِرْتَدَّ فَاضْرِبْ عُنُقَهُ وَ لاَ تَسْتَتِبْهُ وَ مَنْ لَمْ يُولَدْ مِنْهُمْ عَلَى اَلْفِطْرَةِ فَاسْتَتِبْهُ فَإِنْ تَابَ وَ إِلاَّ فَاضْرِبْ عُنُقَهُ وَ أَمَّا اَلنَّصَارَى فَمَا هُمْ عَلَيْهِ أَعْظَمُ مِنَ اَلزَّنْدَقَةِ".

Hadith.3552 - A servant wrote to Commander of the Faithful Imam Ali ibn Abi Talib (as) saying: "I have come across a group of Muslims who are heretics (Zindiqs) and a group of Christians who are also heretics." Imam Ali ibn Abi Talib (as) replied: "As for those who were born as Muslims, upon the natural disposition (Fitrah), and then apostatized-strike their necks (execute them) and do not offer them repentance. But those who were not born upon the natural disposition (Fitrah), offer them repentance. If they repent, then leave them; but if they do not, then strike their necks (execute them). And as for the Christians, what they are upon (their belief system) is even graver than heresy."

3553 - وَ فِي رِوَايَةِ مُوسَى بْنِ بَكْرٍ عَنِ اَلْفُضَيْلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ رَجُلاً مِنَ اَلْمُسْلِمِينَ تَنَصَّرَ فَأُتِيَ بِهِ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فَاسْتَتَابَهُ فَأَبَى عَلَيْهِ فَقَبَضَ عَلَى شَعْرِهِ وَ قَالَ "طَئُوا عِبَادَ اَللَّهِ عَلَيْهِ" فَوُطِئَ حَتَّى مَاتَ".

Hadith.3553 - In a narration reported by Musa bin Bakr from Al-Fudhayl, from Abu Abdullah (as): "A man from among the Muslims converted to Christianity. He was brought to Imam Ali ibn Abi Talib (as). Imam Ali ibn Abi Talib (as) asked him to repent, but he refused. Then Imam Ali ibn Abi Talib (as) seized him by his hair and said: 'Trample upon him, O servants of Allah (swt)!' So they trampled him until he died."

3554 - وَ رَوَى فَضَالَةُ عَنْ أَبَانٍ أَنَّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : فِي اَلصَّبِيِّ إِذَا شَبَّ فَاخْتَارَ اَلنَّصْرَانِيَّةَ وَ أَحَدُ أَبَوَيْهِ نَصْرَانِيٌّ أَوْ جَمِيعاً مُسْلِمَيْنِ قَالَ "لاَ يُتْرَكُ وَ لَكِنْ يُضْرَبُ عَلَى اَلْإِسْلاَمِ ".

Hadith.3554 - In a narration reported by Fadalah from Aban, Abu Abdullah (as) said: "Regarding a child who grows up and chooses Christianity while one of his parents is a Christian or both of them are Muslims, he is not to be left (in that state), but rather he is compelled to follow Islam."

3555 - وَ رَوَى اِبْنُ فَضَّالٍ عَنْ أَبَانٍ أَنَّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : فِي اَلرَّجُلِ يَمُوتُ مُرْتَدّاً عَنِ اَلْإِسْلاَمِ وَ لَهُ أَوْلاَدٌ وَ مَالٌ قَالَ "مَالُهُ لِوُلْدِهِ اَلْمُسْلِمِينَ ".

Hadith.3555 - Ibn Faddal reported from Aban that Abu Abdullah (as) said: "If a man dies as an apostate from Islam and he has children and wealth, his wealth is to be inherited by his Muslim children."

3556 - وَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "إِذَا أَسْلَمَ اَلْأَبُ جَرَّ اَلْوَلَدَ إِلَى اَلْإِسْلاَمِ فَمَنْ أَدْرَكَ مِنْ وُلْدِهِ دُعِيَ إِلَى اَلْإِسْلاَمِ فَإِنْ أَبَى قُتِلَ وَ إِنْ أَسْلَمَ اَلْوَلَدُ لَمْ يَجُرَّ أَبَوَيْهِ وَ لَمْ يَكُنْ بَيْنَهُمَا مِيرَاثٌ ".

Hadith.3556 - Commander of the Faithful Imam Ali ibn Abi Talib (as) said: "If the father embraces Islam, he leads his child to Islam. When the child reaches maturity, he is invited to accept Islam; if he refuses, he is to be killed. However, if the child accepts Islam, they do not bring their parents into it, and there will be no inheritance between them."

3557 - رَوَى سَعْدُ بْنُ سَعْدٍ عَنْ حَرِيزٍ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَالَ لِمَمْلُوكِهِ أَنْتَ حُرٌّ وَ لِي مَالُكَ قَالَ "يَبْدَأُ بِالْمَالِ قَبْلَ اَلْعِتْقِ يَقُولُ لِي مَالُكَ وَ أَنْتَ حُرٌّ بِرِضاً مِنَ اَلْمَمْلُوكِ".

Hadith.3557 - Sa'd ibn Sa'd narrated from Hariz who said: I asked Abu al-Hasan (as) about a man who said to his slave, "You are free, and your wealth belongs to me." Imam (as) said: "He must begin with the wealth before granting freedom, saying, 'Your wealth belongs to me, and you are free,' with the consent of the slave."

3558 - وَ سَأَلَهُ اَلْحَسَنُ اَلصَّيْقَلُ : عَنْ رَجُلٍ قَالَ أَوَّلُ مَمْلُوكٍ أَمْلِكُهُ فَهُوَ حُرٌّ فَأَصَابَ سِتَّةً فَقَالَ "إِنَّمَا كَانَتْ نِيَّتُهُ عَلَى وَاحِدٍ فَلْيَخْتَرْ أَيَّهُمْ شَاءَ فَلْيُعْتِقْهُ".

Hadith.3558 - Al-Hasan al-Sayqal asked about a man who said: "The first slave I acquire will be free." Then he acquired six slaves. Imam (as) said: "His intention was for one. Let him choose whichever one he wishes and set him free."

3559 - وَ رَوَى إِبْرَاهِيمُ بْنُ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ : كَتَبْتُ إِلَيْهِ أَسْأَلُهُ عَنِ اَلْمَمْلُوكِ يَحْضُرُهُ اَلْمَوْتُ فَيُعْتِقُهُ مَوْلاَهُ فِي تِلْكَ اَلسَّاعَةِ فَيَخْرُجُ مِنَ اَلدُّنْيَا حُرّاً هَلْ لِلْمَوْلَى فِي عِتْقِهِ ذَلِكَ أَجْرٌ أَوْ يَتْرُكُهُ مَمْلُوكاً فَيَكُونُ لَهُ أَجْرٌ إِذَا مَاتَ وَ هُوَ مَمْلُوكٌ لَهُ أَفْضَلُ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "يُتْرَكُ اَلْعَبْدُ مَمْلُوكاً فِي حَالِ مَوْتِهِ فَهُوَ آجَرُ لِمَوْلاَهُ وَ هَذَا اَلْعِتْقُ فِي تِلْكَ اَلسَّاعَةِ لَمْ يَكُنْ نَافِعاً لَهُ".

Hadith.3559 - Ibrahim ibn Mahziyar narrated from his brother, Ali ibn Mahziyar, who said: I wrote to Imam (as) asking about a slave who is near death, and his master frees him at that moment so that he leaves this world as a free man. Does the master earn a reward for freeing him, or is it better to leave him as a slave so that the master gains a greater reward if he dies while still owned? Imam (as) wrote: "It is better for the master to leave the slave as a servant at the time of his death, for this brings more reward to the master. Freeing him in such an hour offers no benefit."

3560 - وَ رَوَى مُحَمَّدُ بْنُ عِيسَى اَلْعُبَيْدِيُّ عَنِ اَلْفَضْلِ بْنِ اَلْمُبَارَكِ : أَنَّهُ كَتَبَ إِلَى أَبِي اَلْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ لَهُ مَمْلُوكٌ فَمَرِضَ أَ يُعْتِقُهُ فِي مَرَضِهِ أَعْظَمُ لِأَجْرِهِ أَوْ يَتْرُكُهُ مَمْلُوكاً فَقَالَ "إِنْ كَانَ فِي مَرَضٍ فَالْعِتْقُ أَفْضَلُ لَهُ لِأَنَّهُ يُعْتِقُ اَللَّهُ عَزَّ وَ جَلَّ بِكُلِّ عُضْوٍ مِنْهُ عُضْواً مِنَ اَلنَّارِ وَ إِنْ كَانَ فِي حَالِ حُضُورِ اَلْمَوْتِ فَيَتْرُكُهُ مَمْلُوكاً أَفْضَلُ لَهُ مِنْ عِتْقِهِ".

Hadith.3560 - Muhammad ibn Isa al-Ubaydi narrated from al-Fadl ibn al-Mubarak: He wrote to Abu al-Hasan Ali ibn Muhammad (as) asking about a man who owns a slave, and the slave becomes ill. Is it better for the man to free him during his illness to gain a greater reward, or to leave him as a servant? Imam (as) replied: "If it is during his illness, then freeing him is better for him because Allah (swt), the Mighty and Majestic, frees a part of the master from the Fire for every part of the slave that is freed. However, if it is at the time of death, then leaving him as a servant is better than freeing him."

3561 - وَ رَوَى مُحَمَّدُ بْنُ عِيسَى اَلْعُبَيْدِيُّ عَنِ اَلْفَضْلِ بْنِ اَلْمُبَارَكِ اَلْبَصْرِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ جُعِلْتُ فِدَاكَ اَلرَّجُلُ يَجِبُ عَلَيْهِ عِتْقُ رَقَبَةٍ مُؤْمِنَةٍ فَلاَ يَجِدُهَا كَيْفَ يَصْنَعُ فَقَالَ "عَلَيْكُمْ بِالْأَطْفَالِ فَأَعْتِقُوهُمْ فَإِنْ خَرَجَتْ مُؤْمِنَةً فَذَاكَ وَ إِنْ لَمْ تَخْرُجْ مُؤْمِنَةً فَلَيْسَ عَلَيْكُمْ شَيْءٌ".

Hadith.3561 - Muhammad ibn Isa al-Ubaydi narrated from al-Fadl ibn al-Mubarak al-Basri, from his father, from Abu Abdullah (as): I said to Imam (as): "May I be your ransom, a man is required to free a believing slave, but he cannot find one. What should he do?" Imam (as) replied: "Resort to the children (among slaves) and free them. If they turn out to be believers, then that fulfills the requirement. But if they do not turn out to be believers, then there is no obligation upon you."

3562 - وَ رَوَى مُعَاوِيَةُ بْنُ مَيْسَرَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلرَّجُلِ يَبِيعُ عَبْدَهُ بِنُقْصَانٍ مِنْ ثَمَنِهِ لِيُعْتَقَ فَقَالَ لَهُ اَلْعَبْدُ فِيمَا بَيْنَهُمَا لَكَ عَلَيَّ كَذَا وَ كَذَا أَ لَهُ أَنْ يَأْخُذَهُ مِنْهُ قَالَ "يَأْخُذُهُ مِنْهُ عَفْواً وَ يَسْأَلُهُ إِيَّاهُ فِي عَفْوٍ فَإِنْ أَبَى فَلْيَدَعْهُ".

Hadith.3562 - Muawiyah ibn Maytharah narrated from Abu Abdullah (as): I asked him about a man who sells his slave at a reduced price so that he may be freed, and the slave says to him in private, "I will give you such-and-such amount." Is it permissible for the man to take it from him? Imam (as) replied: "He may take it from him willingly and ask him for it politely. But if the slave refuses, then let him leave it."

3563 - وَ رَوَى اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ : فِي مُكَاتَبَةٍ يَطَؤُهَا مَوْلاَهَا فَتَحْبَلُ قَالَ "يَرُدُّ عَلَيْهَا مَهْرَ مِثْلِهَا وَ تَسْعَى فِي قِيمَتِهَا فَإِنْ عَجَزَتْ فَهِيَ مِنْ أُمَّهَاتِ اَلْأَوْلاَدِ".

Hadith.3563 - Al-Sakuni narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as) (peace be upon them), who said: "Imam Ali ibn Al-Hussain (as) was asked about a contract-bound female slave (mukatabah) whose master had intercourse with her, and she became pregnant. Imam (as) replied: "He must pay her the equivalent of her dowry, and she must work to pay off her value. If she is unable to do so, then she is considered one of the mothers of children (Umm al-Walad)."

3564 - وَ دَخَلَ اِبْنُ أَبِي سَعِيدٍ اَلْمُكَارِي عَلَى اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ : فَقَالَ لَهُ أَبْلَغَ اَللَّهُ مِنْ قَدْرِكَ أَنْ تَدَّعِيَ مَا يَدَّعِي أَبُوكَ فَقَالَ لَهُ "مَا لَكَ أَطْفَأَ اَللَّهُ نُورَكَ وَ أَدْخَلَ اَلْفَقْرَ بَيْتَكَ أَ مَا عَلِمْتَ أَنَّ اَللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى عِمْرَانَ أَنِّي وَاهِبٌ لَكَ ذَكَراً فَوَهَبَ لَهُ مَرْيَمَ وَ وَهَبَ لِمَرْيَمَ عِيسَى ، فَعِيسَى مِنْ مَرْيَمَ وَ مَرْيَمُ مِنْ عِيسَى وَ عِيسَى وَ مَرْيَمُ شَيْءٌ وَاحِدٌ وَ أَنَا مِنْ أَبِي وَ أَبِي مِنِّي وَ أَنَا وَ أَبِي شَيْءٌ وَاحِدٌ " فَقَالَ لَهُ اِبْنُ أَبِي سَعِيدٍ فَأَسْأَلُكَ عَنْ مَسْأَلَةٍ فَقَالَ "لاَ إِخَالُكَ تَقْبَلُ مِنِّي وَ لَسْتَ مِنْ غَنَمِي وَ لَكِنْ هَلُمَّهَا" فَقَالَ رَجُلٌ قَالَ عِنْدَ مَوْتِهِ كُلُّ مَمْلُوكٍ لِي قَدِيمٍ فَهُوَ حُرٌّ لِوَجْهِ اَللَّهِ تَعَالَى فَقَالَ "نَعَمْ إِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: ۝ حَتّٰى عٰادَ كَالْعُرْجُونِ اَلْقَدِيمِ ۝ فَمَا كَانَ مِنْ مَمَالِيكِهِ أَتَى لَهُ سِتَّةُ أَشْهُرٍ فَهُوَ قَدِيمٌ حُرٌّ" قَالَ فَخَرَجَ وَ اِفْتَقَرَ حَتَّى مَاتَ وَ لَمْ يَكُنْ لَهُ مَبِيتُ لَيْلَةٍ لَعَنَهُ اَللَّهُ.

Hadith.3564 - Ibn Abi Sa'id al-Mukari entered upon Imam Ali ibn Musa Ar-Ridha (as) and said to him: "Has Allah (swt) elevated your status to the extent that you claim what your father claims?" The Imam (as) replied: "What is wrong with you? May Allah (swt) extinguish your light and bring poverty into your house! Do you not know that Allah (swt), the Blessed and Exalted, revealed to Imran, 'I will grant you a son,' and then granted him Maryam instead, and granted Maryam, Isa? Isa is from Maryam, and Maryam is from Isa, and Isa and Maryam are one and the same. I am from my father, and my father is from me, and I and my father are one and the same." Then Ibn Abi Sa'id said to Him (as): "Let me ask you a question." The Imam (as) replied: "I do not think you will accept my answer, for you are not from my followers. But go ahead and ask." The man said: "What if someone, upon his deathbed, declares that all his old slaves are free for the sake of Allah (swt)?" The Imam (as) said: "Yes, indeed. Allah (swt), the Exalted, says: 'until it becomes like the old date stalk' (Surah Ya-Sin 36:39) Thus, any of his slaves who have been with him for six months are considered old and are set free." The narrator said that Ibn Abi Sa'id left and fell into poverty until he died, without having a shelter to spend the night in. May Allah (swt) curse him!

3565 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي اَلْوَرْدِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ مَمْلُوكٍ نَصْرَانِيٍّ لِرَجُلٍ مُسْلِمٍ عَلَيْهِ جِزْيَةٌ قَالَ "نَعَمْ إِنَّمَا هُوَ مَالِكُهُ يَفْتَدِيهِ إِذَا أُخِذَ يُؤَدِّي عَنْهُ ".

Hadith.3565 - Al-Hasan ibn Mahbub narrated from Hisham ibn Salim, from Abu al-Ward, who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) about a Christian slave owned by a Muslim man-does the slave have to pay jizyah (tribute tax)? Imam (as) replied: "Yes, because his owner is the one responsible for redeeming him if he is taken, and he (the owner) must pay it on his behalf."