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بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ قالَ الشَّيخُ الإِمامُ السَّعيدُ الفَقيهُ [نَزيلُ الرَّيِّ] أَبُو جَعفَرٍ مُحَمَّدُ بنُ عَلِيِّ بنِ الحُسَينِ بنِ مُوسَى بنِ بابَوَيْهِ القُمِّيِّ مُصَنِّفُ هذا الكِتابِ - قَدَّسَ اللَّهُ رُوحَهُ -: أمَّا بَعدُ فَإِنَّهُ لَمَّا ساقَني القَضاءُ إِلى بِلادِ الغُربَةِ، وحَصَّلَني القَدَرُ مِنها بِأَرضِ بَلقِ مِن قَصبَةِ إِيلاقٍ وَرَدَها الشَّريفُ الدِّينُ أَبُو عَبدِ اللَّهِ المَعرُوفُ بِنِعمَةٍ - وَهوَ مُحَمَّدُ بنُ الحَسَنِ بنِ إِسحَاقَ بنِ [الحَسَنِ بنِ] الحُسَينِ بنِ إِسحَاقَ بنِ مُوسَى بنِ جَعفَرَ بنِ مُحَمَّدٍ بنِ عَلِيِّ بنِ الحُسَينِ بنِ عَلِيِّ بنِ أَبِي طالِبٍ عَلَيهِمُ السَّلامُ. فَدامَ بِمُجالَسَتِهِ سُرُورِي وَانشَرَحَ بِذَاكِرَتِهِ صَدرِي وَعَظُمَ بِمَوَدَّتِهِ تَشَرُّفِي، لِأَخلاقٍ قَد جَمَعَها إِلى شَرَفِهِ مِن سِترٍ وَصَلاحٍ، وَسَكِينَةٍ وَوَقارٍ وَدِيَانَةٍ وَعَفافٍ، وَتَقوًى وَإِخبَاتٍ. فَذاكَرَنِي بِكِتابٍ صَنَّفَهُ مُحَمَّدُ بنُ زَكرِيَّا المُتَطَبِّبُ الرَّازِي وَتَرجَمَهُ بِكِتابِ "مَن لا يَحضُرُهُ الطَّبِيبُ" وَذَكَرَ أَنَّهُ شافٍ في مَعناهُ، وَسَأَلَنِي أَن أُصَنِّفَ لَهُ كِتابًا في الفِقهِ وَالحَلالِ وَالحَرامِ، وَالشَّرائِعِ وَالأَحكامِ، مُوفِيًا عَلى جَميعِ ما صَنَّفتُ في مَعناهُ وَأُتَرجِمُهُ بِـ"كِتابِ مَن لا يَحضُرُهُ الفَقيهُ" لِيَكونَ إِلَيهِ مَرجِعُهُ وَعَلَيهِ مُعتَمَدُهُ، وَبِهِ أَخذُهُ، وَيَشتَرِكُ في أَجرِهِ مَن يَنظُرُ فيهِ، وَيَنسَخُهُ وَيَعمَلُ بِمَودَعِهِ، هذا مَعَ نَسخِهِ لِأَكثَرِ ما صَحِبَنِي مِن مُصَنَّفَاتِي وَسَماعِهِ لَها، وَرِوايَتِها عَنِّي، وَوُقوفِهِ عَلى جُملَتِها، وَهِيَ مِائَتا كِتابٍ وَخَمسَةٌ وَأَربَعونَ كِتابًا. فَأَجبَتهُ - أَدامَ اللَّهُ تَوفيقَهُ - إِلى ذلكَ لِأَنِّي وَجَدتُهُ أَهلًا لَهُ، وَصَنَّفتُ لَهُ هذا الكِتابَ بِحَذفِ الأَسانيدِ لِئَلَّا تَكثُرَ طُرُقُهُ وَإِن كَثُرَت فَوائِدُهُ، وَلَم أَقصِد فيهِ قَصدَ المُصَنِّفينَ في إِيرادِ جَميعِ ما رَوَوهُ، بَل قَصدتُ إِلى إِيرادِ ما أُفتِي بِهِ وَأَحكُمُ بِصِحَّتِهِ وَأَعتَقِدُ فيهِ أَنَّهُ حُجَّةٌ فيما بَينِي وَبَينَ رَبِّي - تَقَدَّسَ ذِكرُهُ وَتَعالَت قُدرَتُهُ. وَجَميعُ ما فيهِ مُستَخرَجٌ مِن كُتُبٍ مَشهورةٍ، عَلَيها المُعَوَّلُ وَإِلَيها المَرجِعُ، مِثلَ كِتابِ حَرِيزِ بنِ عَبدِ اللَّهِ السِّجِستانِيِّ وَكِتابِ عُبَيدِ اللَّهِ بنِ عَلِيِّ الحَلَبِيِّ وَكُتُبِ عَلِيِّ بنِ مهزيار الأَهوَازِيِّ، وَكُتُبِ الحُسَينِ بنِ سَعِيدٍ، وَنَوادِرِ أَحمَدَ بنِ مُحَمَّدِ بنِ عِيسَى وَكِتابِ نَوادِرِ الحِكمَةِ تَصنِيفِ مُحَمَّدِ بنِ أَحمَدَ بنِ يَحيى بنِ عِمرانَ الأَشعَرِيِّ وَكِتابِ الرَّحمَةِ لِسَعدِ بنِ عَبدِ اللَّهِ وَجامِعِ شَيخِنا مُحَمَّدِ بنِ الحَسَنِ بنِ الوَلِيدِ رَضِيَ اللَّهُ عَنهُ وَنَوادِرِ مُحَمَّدِ بنِ أَبِي عُمَيرٍ وَكُتُبِ المُحاسِنِ لِأَحمَدَ بنِ أَبِي عَبدِ اللَّهِ البَرقِيِّ وَرِسالَةِ أَبِي - رَضِيَ اللَّهُ عَنهُ - إِلَي غَيرِها مِن الأُصولِ وَالمُصَنَّفاتِ الَّتي طُرُقِي إِلَيها مَعرُوفَةٌ في فِهرِسِ الكُتُبِ الَّتي رَوَيتُها عَن مَشايِخِي وَأَسلافي - رَضِيَ اللَّهُ عَنهُم. وَبالَغتُ في ذلكَ جُهدِي، مُستَعِينًا بِاللَّهِ، وَمُتَوَكِّلًا عَلَيهِ، وَمُستَغفِرًا مِن التَّقصِيرِ، وَما تَوفِيقِي إِلّا بِاللَّهِ عَلَيهِ تَوَكَّلتُ وَإِلَيهِ أُنيبُ، وَهوَ حَسبي وَنِعمَ الوَكيلُ.

In the name of Allah (swt), the Most Gracious, the Most Merciful. The honourable Shaykh Al Jaleel, and jurist, Abu Ja'far Muhammad ibn Ali ibn al-Husayn ibn Musa ibn Babawayh al-Qummi, the author of this book-may Allah (swt) sanctify his soul-wrote: After praise to Allah (swt), it happened that fate drove me to the lands of exile, and destiny brought me to the land of Balkh, specifically the town of Ilaq. There arrived the noble Sharif al-Din Abu Abdullah, known as Ni'mah-Muhammad ibn al-Hasan ibn Ishaq ibn [al-Hasan ibn] al-Husayn ibn Ishaq ibn Musa ibn Ja'far ibn Muhammad ibn Ali ibn al-Husayn ibn Ali ibn Abi Talib (peace be upon them all). With his companionship, my happiness was prolonged, my heart was comforted by his memory, and my honor was elevated by his affection, due to his noble character combined with virtues such as modesty, piety, calmness, dignity, religiosity, chastity, godliness, and humility. He mentioned to me a book authored by Muhammad ibn Zakariya al-Razi, the physician, titled Man La Yahduruhu al-Tabeeb (For Him Who Has No Access to a Doctor), which he found to be effective in its purpose. He requested that I compile for him a book on jurisprudence, covering lawful and unlawful matters, and the statutes and rulings, comprehensively surpassing all I had previously written on the subject, and title it Man La Yahduruhu al-Faqih (For Him Who Has No Access to a Jurist). The intention was for it to serve as his reference, foundation, and guide-one through which he could achieve reward, along with those who read, copy, or act upon its contents. This was in addition to his copying most of what I carried with me from my works, listening to them, narrating them from me, and familiarizing himself with their entirety, which amounted to two hundred and forty-five books. I agreed to his request (may Allah (swt) grant him continuous success) because I found him deserving of it. I compiled this book by omitting the chains of narration to avoid excessive length, while ensuring its benefits were plentiful. I did not intend to follow the approach of other compilers who include all they have narrated. Instead, I included only what I issue fatwas upon, deem to be authentic, and believe to be a proof between me and my Lord (azj) -exalted be His remembrance and elevated be His power. Everything in this book is derived from well-known books that are relied upon and referenced, such as the book of Hariz ibn Abdullah al-Sijistani, the book of Ubaydullah ibn Ali al-Halabi, the works of Ali ibn Mahziyar al-Ahwazi, the books of al-Husayn ibn Sa'id, the Nawadir of Ahmad ibn Muhammad ibn Isa, the Nawadir al-Hikmah compiled by Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash'ari, the Kitab al-Rahmah by Sa'd ibn Abdullah, the compilation of our Sheikh Muhammad ibn al-Hasan ibn al-Walid (may Allah (swt) be pleased with them), the Nawadir of Muhammad ibn Abi Umayr, the books of al-Muhasin by Ahmad ibn Abi Abdullah al-Barqi, the letters of my father (may Allah be pleased with them), and other foundational texts and compilations. The paths to these works are well-known in the catalog of books I have narrated from my teachers and predecessors (may Allah (swt) be pleased with them). I have exerted my utmost effort in this task, seeking Allah's (swt) assistance, placing my trust in Him, and asking forgiveness for any shortcomings. My success is only through Allah (swt). Upon Him I rely, and to Him I turn. He is sufficient for me, and He is the best trustee.

4968 - قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ اَلْحُسَيْنِ بْنِ مُوسَى بْنِ بَابَوَيْهِ اَلْقُمِّيُّ اَلْفَقِيهُ نَزِيلُ اَلرَّيِّ مُصَنِّفُ هَذَا اَلْكِتَابِ رَضِيَ اَللَّهُ عَنْهُ وَ أَرْضَاهُ رُوِيَ عَنْ شُعَيْبِ بْنِ وَاقِدٍ عَنِ اَلْحُسَيْنِ بْنِ زَيْدٍ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ، عَنْ آبَائِهِ عَنْ أَمِيرِ اَلْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "نَهَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَنِ اَلْأَكْلِ عَلَى اَلْجَنَابَةِ" وَ قَالَ "إِنَّهُ يُورِثُ اَلْفَقْرَ" وَ نَهَى عَنْ تَقْلِيمِ اَلْأَظْفَارِ بِالْأَسْنَانِ وَ عَنِ اَلسِّوَاكِ فِي اَلْحَمَّامِ وَ اَلتَّنَخُّعِ فِي اَلْمَسَاجِدِ وَ نَهَى عَنْ أَكْلِ سُؤْرِ اَلْفَأْرَةِ وَ قَالَ "لاَ تَجْعَلُوا اَلْمَسَاجِدَ طُرُقاً حَتَّى تُصَلُّوا فِيهَا رَكْعَتَيْنِ" وَ نَهَى أَنْ يَبُولَ أَحَدٌ تَحْتَ شَجَرَةٍ مُثْمِرَةٍ أَوْ عَلَى قَارِعَةِ اَلطَّرِيقِ وَ نَهَى أَنْ يَأْكُلَ اَلْإِنْسَانُ بِشِمَالِهِ وَ أَنْ يَأْكُلَ وَ هُوَ مُتَّكِئٌ وَ نَهَى أَنْ تُجَصَّصَ اَلْمَقَابِرُ وَ يُصَلَّى فِيهَا وَ قَالَ "إِذَا اِغْتَسَلَ أَحَدُكُمْ فِي فَضَاءٍ مِنَ اَلْأَرْضِ فَلْيُحَاذِرْ عَلَى عَوْرَتِهِ وَ لاَ يَشْرَبَنَّ أَحَدُكُمُ اَلْمَاءَ مِنْ عِنْدِ عُرْوَةِ اَلْإِنَاءِ فَإِنَّهُ مُجْتَمَعُ اَلْوَسَخِ" وَ نَهَى أَنْ يَبُولَ أَحَدٌ فِي اَلْمَاءِ اَلرَّاكِدِ فَإِنَّهُ مِنْهُ يَكُونُ ذَهَابُ اَلْعَقْلِ وَ نَهَى أَنْ يَمْشِيَ اَلرَّجُلُ فِي فَرْدِ نَعْلٍ أَوْ أَنْ يَتَنَعَّلَ وَ هُوَ قَائِمٌ وَ نَهَى أَنْ يَبُولَ اَلرَّجُلُ وَ فَرْجُهُ بَادٍ لِلشَّمْسِ أَوْ لِلْقَمَرِ وَ قَالَ "إِذَا دَخَلْتُمُ اَلْغَائِطَ فَتَجَنَّبُوا اَلْقِبْلَةَ" ، وَ نَهَى عَنِ اَلرَّنَّةِ عِنْدَ اَلْمُصِيبَةِ وَ نَهَى عَنِ اَلنِّيَاحَةِ وَ اَلاِسْتِمَاعِ إِلَيْهَا وَ نَهَى عَنِ اِتِّبَاعِ اَلنِّسَاءِ اَلْجَنَائِزَ وَ نَهَى أَنْ يُمْحَى شَيْءٌ مِنْ كِتَابِ اَللَّهِ عَزَّ وَ جَلَّ بِالْبُزَاقِ أَوْ يُكْتَبَ بِهِ وَ نَهَى أَنْ يَكْذِبَ اَلرَّجُلُ فِي رُؤْيَاهُ مُتَعَمِّداً وَ قَالَ "يُكَلِّفُهُ اَللَّهُ يَوْمَ اَلْقِيَامَةِ أَنْ يَعْقِدَ شَعِيرَةً وَ مَا هُوَ بِعَاقِدِهَا" وَ نَهَى عَنِ اَلتَّصَاوِيرِ وَ قَالَ "مَنْ صَوَّرَ صُورَةً كَلَّفَهُ اَللَّهُ يَوْمَ اَلْقِيَامَةِ أَنْ يَنْفُخَ فِيهَا وَ لَيْسَ بِنَافِخٍ" وَ نَهَى أَنْ يُحْرَقَ شَيْءٌ مِنَ اَلْحَيَوَانِ بِالنَّارِ وَ نَهَى عَنْ سَبِّ اَلدِّيكِ وَ قَالَ "إِنَّهُ يُوقِظُ لِلصَّلاَةِ" وَ نَهَى أَنْ يَدْخُلَ اَلرَّجُلُ فِي سَوْمِ أَخِيهِ اَلْمُسْلِمِ وَ نَهَى أَنْ يُكْثَرَ اَلْكَلاَمُ عِنْدَ اَلْمُجَامَعَةِ وَ قَالَ "يَكُونُ مِنْهُ خَرَسُ اَلْوَلَدِ" وَ قَالَ "لاَ تُبَيِّتُوا اَلْقُمَامَةَ فِي بُيُوتِكُمْ وَ أَخْرِجُوهَا نَهَاراً فَإِنَّهَا مَقْعَدُ اَلشَّيْطَانِ" وَ قَالَ "لاَ يَبِيتَنَّ أَحَدُكُمْ وَ يَدُهُ غَمِرَةٌ فَإِنْ فَعَلَ فَأَصَابَهُ لَمَمُ اَلشَّيْطَانِ فَلاَ يَلُومَنَّ إِلاَّ نَفْسَهُ" وَ نَهَى أَنْ يَسْتَنْجِيَ اَلرَّجُلُ بِالرَّوْثِ وَ اَلرِّمَّةِ وَ نَهَى أَنْ تَخْرُجَ اَلْمَرْأَةُ مِنْ بَيْتِهَا بِغَيْرِ إِذْنِ زَوْجِهَا فَإِنْ خَرَجَتْ لَعَنَهَا كُلُّ مَلَكٍ فِي اَلسَّمَاءِ وَ كُلُّ شَيْءٍ تَمُرُّ عَلَيْهِ مِنَ اَلْجِنِّ وَ اَلْإِنْسِ حَتَّى تَرْجِعَ إِلَى بَيْتِهَا وَ نَهَى أَنْ تَتَزَيَّنَ لِغَيْرِ زَوْجِهَا "فَإِنْ فَعَلَتْ كَانَ حَقّاً عَلَى اَللَّهِ عَزَّ وَ جَلَّ أَنْ يُحْرِقَهَا بِالنَّارِ " وَ نَهَى أَنْ تَتَكَلَّمَ اَلْمَرْأَةُ عِنْدَ غَيْرِ زَوْجِهَا أَوْ غَيْرِ ذِي مَحْرَمٍ مِنْهَا أَكْثَرَ مِنْ خَمْسِ كَلِمَاتٍ مِمَّا لاَ بُدَّ لَهَا مِنْهُ وَ نَهَى أَنْ تُبَاشِرَ اَلْمَرْأَةُ اَلْمَرْأَةَ وَ لَيْسَ بَيْنَهُمَا ثَوْبٌ وَ نَهَى أَنْ تُحَدِّثَ اَلْمَرْأَةُ اَلْمَرْأَةَ بِمَا تَخْلُو بِهِ مَعَ زَوْجِهَا وَ نَهَى أَنْ يُجَامِعَ اَلرَّجُلُ أَهْلَهُ مُسْتَقْبِلَ اَلْقِبْلَةِ وَ عَلَى ظَهْرِ طَرِيقٍ عَامِرٍ "فَمَنْ فَعَلَ ذَلِكَ فَعَلَيْهِ "لَعْنَةُ اَللّٰهِ وَ اَلْمَلاٰئِكَةِ وَ اَلنّٰاسِ أَجْمَعِينَ" " وَ نَهَى "أَنْ يَقُولَ اَلرَّجُلُ لِلرَّجُلِ زَوِّجْنِي أُخْتَكَ حَتَّى أُزَوِّجَكَ أُخْتِي" وَ نَهَى عَنْ إِتْيَانِ اَلْعَرَّافِ وَ قَالَ "مَنْ أَتَاهُ وَ صَدَّقَهُ فَقَدْ بَرِئَ مِمَّا أَنْزَلَ اَللَّهُ عَلَى مُحَمَّدٍ " وَ نَهَى عَنِ اَللَّعِبِ بِالنَّرْدِ وَ اَلشِّطْرَنْجِ وَ اَلْكُوبَةِ وَ اَلْعَرْطَبَةِ وَ هِيَ اَلطُّنْبُورُ وَ اَلْعُودُ وَ نَهَى عَنِ اَلْغِيبَةِ وَ اَلاِسْتِمَاعِ إِلَيْهَا وَ نَهَى عَنِ اَلنَّمِيمَةِ وَ اَلاِسْتِمَاعِ إِلَيْهَا وَ قَالَ "لاَ يَدْخُلُ اَلْجَنَّةَ قَتَّاتٌ" يَعْنِي نَمَّاماً وَ نَهَى عَنْ إِجَابَةِ اَلْفَاسِقِينَ إِلَى طَعَامِهِمْ وَ نَهَى عَنِ اَلْيَمِينِ اَلْكَاذِبَةِ وَ قَالَ "إِنَّهَا تَتْرُكُ اَلدِّيَارَ بَلاَقِعَ" وَ قَالَ "مَنْ حَلَفَ بِيَمِينٍ كَاذِبَةٍ صَبْراً لِيَقْطَعَ بِهَا مَالَ اِمْرِئٍ مُسْلِمٍ لَقِيَ اَللَّهَ عَزَّ وَ جَلَّ وَ هُوَ عَلَيْهِ غَضْبَانُ إِلاَّ أَنْ يَتُوبَ وَ يَرْجِعَ" وَ نَهَى عَنِ اَلْجُلُوسِ عَلَى مَائِدَةٍ يُشْرَبُ عَلَيْهَا اَلْخَمْرُ وَ نَهَى أَنْ يُدْخِلَ اَلرَّجُلُ حَلِيلَتَهُ إِلَى اَلْحَمَّامِ وَ قَالَ "لاَ يَدْخُلَنَّ أَحَدُكُمُ اَلْحَمَّامَ إِلاَّ بِمِئْزَرٍ" وَ نَهَى عَنِ اَلْمُحَادَثَةِ اَلَّتِي تَدْعُو إِلَى غَيْرِ اَللَّهِ عَزَّ وَ جَلَّ وَ نَهَى عَنْ تَصْفِيقِ اَلْوَجْهِ وَ نَهَى عَنِ اَلشُّرْبِ فِي آنِيَةِ اَلذَّهَبِ وَ اَلْفِضَّةِ وَ نَهَى عَنْ لُبْسِ اَلْحَرِيرِ وَ اَلدِّيبَاجِ وَ اَلْقَزِّ لِلرِّجَالِ فَأَمَّا لِلنِّسَاءِ فَلاَ بَأْسَ وَ نَهَى أَنْ تُبَاعَ اَلثِّمَارُ حَتَّى تَزْهُوَ، يَعْنِي تَصْفَرَّ أَوْ تَحْمَرَّ وَ نَهَى عَنِ اَلْمُحَاقَلَةِ، يَعْنِي بَيْعَ اَلتَّمْرِ بِالرُّطَبِ وَ اَلزَّبِيبِ بِالْعِنَبِ وَ مَا أَشْبَهَ ذَلِكَ وَ نَهَى عَنْ بَيْعِ اَلنَّرْدِ وَ أَنْ يُشْتَرَى اَلْخَمْرُ وَ أَنْ يُسْقَى اَلْخَمْرُ وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "لَعَنَ اَللَّهُ اَلْخَمْرَ وَ غَارِسَهَا وَ عَاصِرَهَا وَ شَارِبَهَا وَ سَاقِيَهَا وَ بَائِعَهَا وَ مُشْتَرِيَهَا وَ آكِلَ ثَمَنِهَا وَ حَامِلَهَا وَ اَلْمَحْمُولَةَ إِلَيْهِ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ شَرِبَهَا لَمْ يَقْبَلِ اَللَّهُ لَهُ صَلاَةً أَرْبَعِينَ يَوْماً فَإِنْ مَاتَ وَ فِي بَطْنِهِ شَيْءٌ مِنْ ذَلِكَ كَانَ حَقّاً عَلَى اَللَّهِ عَزَّ وَ جَلَّ أَنْ يَسْقِيَهُ مِنْ طِينَةِ خَبَالٍ وَ هِيَ صَدِيدُ أَهْلِ اَلنَّارِ وَ مَا يَخْرُجُ مِنْ فُرُوجِ اَلزُّنَاةِ فَيَجْتَمِعُ ذَلِكَ فِي قُدُورِ جَهَنَّمَ فَيَشْرَبُهُ أَهْلُ اَلنَّارِ فَ‍ يُصْهَرُ بِهِ مٰا فِي بُطُونِهِمْ وَ اَلْجُلُودُ " وَ نَهَى عَنْ أَكْلِ اَلرِّبَا وَ شَهَادَةِ اَلزُّورِ وَ كِتَابَةِ اَلرِّبَا وَ قَالَ "إِنَّ اَللَّهَ عَزَّ وَ جَلَّ لَعَنَ آكِلَ اَلرِّبَا وَ مُؤْكِلَهُ وَ كَاتِبَهُ وَ شَاهِدَيْهِ" وَ نَهَى عَنْ بَيْعٍ وَ سَلَفٍ وَ نَهَى عَنْ بَيْعَيْنِ فِي بَيْعٍ وَ نَهَى عَنْ بَيْعِ مَا لَيْسَ عِنْدَكَ وَ نَهَى عَنْ بَيْعِ مَا لَمْ تُضْمَنْ وَ نَهَى عَنْ مُصَافَحَةِ اَلذِّمِّيِّ وَ نَهَى عَنْ أَنْ يُنْشَدَ اَلشِّعْرُ أَوْ يُنْشَدَ اَلضَّالَّةُ فِي اَلْمَسْجِدِ وَ نَهَى أَنْ يُسَلَّ اَلسَّيْفُ فِي اَلْمَسْجِدِ وَ نَهَى عَنْ ضَرْبِ وُجُوهِ اَلْبَهَائِمِ وَ نَهَى أَنْ يَنْظُرَ اَلرَّجُلُ إِلَى عَوْرَةِ أَخِيهِ اَلْمُسْلِمِ وَ قَالَ "مَنْ تَأَمَّلَ عَوْرَةَ أَخِيهِ اَلْمُسْلِمِ لَعَنَهُ سَبْعُونَ أَلْفَ مَلَكٍ" وَ نَهَى اَلْمَرْأَةَ أَنْ تَنْظُرَ إِلَى عَوْرَةِ اَلْمَرْأَةِ وَ نَهَى أَنْ يُنْفَخَ فِي طَعَامٍ أَوْ شَرَابٍ أَوْ يُنْفَخَ فِي مَوْضِعِ اَلسُّجُودِ وَ نَهَى أَنْ يُصَلِّيَ اَلرَّجُلُ فِي اَلْمَقَابِرِ وَ اَلطُّرُقِ وَ اَلْأَرْحِيَةِ وَ اَلْأَوْدِيَةِ وَ مَرَابِطِ اَلْإِبِلِ وَ عَلَى ظَهْرِ اَلْكَعْبَةِ وَ نَهَى عَنْ قَتْلِ اَلنَّحْلِ وَ نَهَى عَنِ اَلْوَسْمِ فِي وُجُوهِ اَلْبَهَائِمِ وَ نَهَى أَنْ يَحْلِفَ اَلرَّجُلُ بِغَيْرِ اَللَّهِ وَ قَالَ "مَنْ حَلَفَ بِغَيْرِ اَللَّهِ عَزَّ وَ جَلَّ "فَلَيْسَ مِنَ اَللّٰهِ فِي شَيْءٍ" " وَ نَهَى أَنْ يَحْلِفَ اَلرَّجُلُ بِسُورَةٍ مِنْ كِتَابِ اَللَّهِ عَزَّ وَ جَلَّ وَ قَالَ "مَنْ حَلَفَ بِسُورَةٍ مِنْ كِتَابِ اَللَّهِ فَعَلَيْهِ بِكُلِّ آيَةٍ مِنْهَا كَفَّارَةُ يَمِينٍ فَمَنْ شَاءَ بَرَّ وَ مَنْ شَاءَ فَجَرَ" ، وَ نَهَى "أَنْ يَقُولَ اَلرَّجُلُ لِلرَّجُلِ لاَ وَ حَيَاتِكَ وَ حَيَاةِ فُلاَنٍ" وَ نَهَى أَنْ يَقْعُدَ اَلرَّجُلُ فِي اَلْمَسْجِدِ وَ هُوَ جُنُبٌ وَ نَهَى عَنِ اَلتَّعَرِّي بِاللَّيْلِ وَ اَلنَّهَارِ وَ نَهَى عَنِ اَلْحِجَامَةِ يَوْمَ اَلْأَرْبِعَاءِ وَ اَلْجُمُعَةِ وَ نَهَى عَنِ اَلْكَلاَمِ يَوْمَ اَلْجُمُعَةِ وَ اَلْإِمَامُ يَخْطُبُ "فَمَنْ فَعَلَ ذَلِكَ فَقَدْ لَغِيَ وَ مَنْ لَغِيَ فَلاَ جُمُعَةَ لَهُ" وَ نَهَى عَنِ اَلتَّخَتُّمِ بِخَاتَمِ صُفْرٍ أَوْ حَدِيدٍ وَ نَهَى أَنْ يُنْقَشَ شَيْءٌ مِنَ اَلْحَيَوَانِ عَلَى اَلْخَاتَمِ وَ نَهَى عَنِ اَلصَّلاَةِ عِنْدَ طُلُوعِ اَلشَّمْسِ وَ عِنْدَ غُرُوبِهَا وَ عِنْدَ اِسْتِوَائِهَا وَ نَهَى عَنْ صِيَامِ سِتَّةِ أَيَّامٍ، يَوْمِ اَلْفِطْرِ وَ يَوْمِ اَلشَّكِّ وَ يَوْمِ اَلنَّحْرِ وَ أَيَّامِ اَلتَّشْرِيقِ وَ نَهَى أَنْ يُشْرَبَ اَلْمَاءُ كَمَا تَشْرَبُ اَلْبَهَائِمُ وَ قَالَ "اِشْرَبُوا بِأَيْدِيكُمْ فَإِنَّهُ أَفْضَلُ أَوَانِيكُمْ" وَ نَهَى عَنِ اَلْبُزَاقِ فِي اَلْبِئْرِ اَلَّتِي يُشْرَبُ مِنْهَا وَ نَهَى أَنْ يُسْتَعْمَلَ أَجِيرٌ حَتَّى يُعْلَمَ مَا أُجْرَتُهُ وَ نَهَى عَنِ اَلْهِجْرَانِ "فَمَنْ كَانَ لاَ بُدَّ فَاعِلاً فَلاَ يَهْجُرُ أَخَاهُ أَكْثَرَ مِنْ ثَلاَثَةِ أَيَّامٍ فَمَنْ كَانَ مُهَاجِراً لِأَخِيهِ أَكْثَرَ مِنْ ذَلِكَ كَانَتِ اَلنَّارُ أَوْلَى بِهِ" ، وَ نَهَى عَنْ بَيْعِ اَلذَّهَبِ بِالذَّهَبِ زِيَادَةً إِلاَّ وَزْناً بِوَزْنٍ وَ نَهَى عَنِ اَلْمَدْحِ وَ قَالَ "اُحْثُوا فِي وُجُوهِ اَلْمَدَّاحِينَ اَلتُّرَابَ" وَ قَالَ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "مَنْ تَوَلَّى خُصُومَةَ ظَالِمٍ أَوْ أَعَانَ عَلَيْهَا ثُمَّ نَزَلَ بِهِ مَلَكُ اَلْمَوْتِ قَالَ لَهُ أَبْشِرْ بِلَعْنَةِ اَللَّهِ وَ نَارِ جَهَنَّمَ "وَ بِئْسَ اَلْمَصِيرُ" " وَ قَالَ "مَنْ مَدَحَ سُلْطَاناً جَائِراً أَوْ تَخَفَّفَ وَ تَضَعْضَعَ لَهُ طَمَعاً فِيهِ كَانَ قَرِينَهُ فِي اَلنَّارِ " وَ قَالَ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "قَالَ اَللَّهُ عَزَّ وَ جَلَّ "وَ لاٰ تَرْكَنُوا إِلَى اَلَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ اَلنّٰارُ " " وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ وَلِيَ جَائِراً عَلَى جَوْرٍ كَانَ قَرِينَ هَامَانَ فِي جَهَنَّمَ وَ مَنْ بَنَى بُنْيَاناً رِيَاءً وَ سُمْعَةً حُمِّلَهُ يَوْمَ اَلْقِيَامَةِ مِنَ اَلْأَرْضِ اَلسَّابِعَةِ وَ هُوَ نَارٌ تَشْتَعِلُ ثُمَّ تُطَوَّقُ فِي عُنُقِهِ وَ يُلْقَى فِي اَلنَّارِ فَلاَ يَحْبِسُهُ شَيْءٌ مِنْهَا دُونَ قَعْرِهَا إِلاَّ أَنْ يَتُوبَ" قِيلَ يَا رَسُولَ اَللَّهِ كَيْفَ يَبْنِي رِيَاءً وَ سُمْعَةً قَالَ "يَبْنِي فَضْلاً عَلَى مَا يَكْفِيهِ اِسْتِطَالَةً مِنْهُ عَلَى جِيرَانِهِ وَ مُبَاهَاةً لِإِخْوَانِهِ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ ظَلَمَ أَجِيراً أَجْرَهُ أَحْبَطَ اَللَّهُ عَمَلَهُ وَ حَرَّمَ عَلَيْهِ رِيحَ اَلْجَنَّةِ وَ إِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ خَمْسِمِائَةِ عَامٍ وَ مَنْ خَانَ جَارَهُ شِبْراً مِنَ اَلْأَرْضِ جَعَلَهُ اَللَّهُ طَوْقاً فِي عُنُقِهِ مِنْ تُخُومِ اَلْأَرْضِ اَلسَّابِعَةِ حَتَّى يَلْقَى اَللَّهَ يَوْمَ اَلْقِيَامَةِ مُطَوَّقاً إِلاَّ أَنْ يَتُوبَ وَ يَرْجِعَ أَلاَ وَ مَنْ تَعَلَّمَ اَلْقُرْآنَ ثُمَّ نَسِيَهُ لَقِيَ اَللَّهَ يَوْمَ اَلْقِيَامَةِ مَغْلُولاً يُسَلِّطُ اَللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ بِكُلِّ آيَةٍ مِنْهُ حَيَّةً تَكُونُ قَرِينَتَهُ إِلَى اَلنَّارِ إِلاَّ أَنْ يَغْفِرَ اَللَّهُ لَهُ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ قَرَأَ اَلْقُرْآنَ ثُمَّ شَرِبَ عَلَيْهِ حَرَاماً أَوْ آثَرَ عَلَيْهِ حُبَّ اَلدُّنْيَا وَ زِينَتَهَا اُسْتُوجِبَ عَلَيْهِ سَخَطُ اَللَّهِ إِلاَّ أَنْ يَتُوبَ أَلاَ وَ إِنَّهُ إِنْ مَاتَ عَلَى غَيْرِ تَوْبَةٍ حَاجَّهُ يَوْمَ اَلْقِيَامَةِ فَلاَ يُزَايِلُهُ إِلاَّ مَدْحُوضاً أَلاَ وَ مَنْ زَنَى بِامْرَأَةٍ مُسْلِمَةٍ أَوْ يَهُودِيَّةٍ أَوْ نَصْرَانِيَّةٍ أَوْ مَجُوسِيَّةٍ حُرَّةٍ أَوْ أَمَةٍ ثُمَّ لَمْ يَتُبْ مِنْهُ وَ مَاتَ مُصِرّاً عَلَيْهِ فَتَحَ اَللَّهُ لَهُ فِي قَبْرِهِ ثَلاَثَمِائَةِ بَابٍ تَخْرُجُ مِنْهَا حَيَّاتٌ وَ عَقَارِبُ وَ ثُعْبَانُ اَلنَّارِ فَهُوَ يَحْتَرِقُ إِلَى يَوْمِ اَلْقِيَامَةِ فَإِذَا بُعِثَ مِنْ قَبْرِهِ تَأَذَّى اَلنَّاسُ مِنْ نَتْنِ رِيحِهِ فَيُعْرَفُ بِذَلِكَ وَ بِمَا كَانَ يَعْمَلُ فِي دَارِ اَلدُّنْيَا حَتَّى يُؤْمَرَ بِهِ إِلَى اَلنَّارِ أَلاَ وَ إِنَّ اَللَّهَ عَزَّ وَ جَلَّ حَرَّمَ اَلْحَرَامَ وَ حَدَّ اَلْحُدُودَ فَمَا أَحَدٌ أَغْيَرَ مِنَ اَللَّهِ عَزَّ وَ جَلَّ وَ مِنْ غَيْرَتِهِ حَرَّمَ اَلْفَوَاحِشَ" وَ نَهَى أَنْ يَطَّلِعَ اَلرَّجُلُ فِي بَيْتِ جَارِهِ وَ قَالَ "مَنْ نَظَرَ إِلَى عَوْرَةِ أَخِيهِ اَلْمُسْلِمِ أَوْ عَوْرَةِ غَيْرِ أَهْلِهِ مُتَعَمِّداً أَدْخَلَهُ اَللَّهُ تَعَالَى مَعَ اَلْمُنَافِقِينَ اَلَّذِينَ كَانُوا يَبْحَثُونَ عَنْ عَوْرَاتِ اَلنَّاسِ وَ لَمْ يَخْرُجْ مِنَ اَلدُّنْيَا حَتَّى يَفْضَحَهُ اَللَّهُ إِلاَّ أَنْ يَتُوبَ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ لَمْ يَرْضَ بِمَا قَسَمَ اَللَّهُ لَهُ مِنَ اَلرِّزْقِ وَ بَثَّ شَكْوَاهُ وَ لَمْ يَصْبِرْ وَ لَمْ يَحْتَسِبْ لَمْ تُرْفَعْ لَهُ حَسَنَةٌ وَ يَلْقَى اَللَّهَ عَزَّ وَ جَلَّ وَ هُوَ عَلَيْهِ غَضْبَانُ إِلاَّ أَنْ يَتُوبَ" وَ نَهَى أَنْ يَخْتَالَ اَلرَّجُلُ فِي مَشْيِهِ وَ قَالَ "مَنْ لَبِسَ ثَوْباً فَاخْتَالَ فِيهِ خَسَفَ اَللَّهُ بِهِ مِنْ شَفِيرِ جَهَنَّمَ فَكَانَ قَرِينَ قَارُونَ لِأَنَّهُ أَوَّلُ مَنِ اِخْتَالَ فَخَسَفَ اَللَّهُ "بِهِ وَ بِدٰارِهِ اَلْأَرْضَ" وَ مَنِ اِخْتَالَ فَقَدْ نَازَعَ اَللَّهَ عَزَّ وَ جَلَّ فِي جَبَرُوتِهِ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ ظَلَمَ اِمْرَأَةً مَهْرَهَا فَهُوَ عِنْدَ اَللَّهِ زَانٍ يَقُولُ اَللَّهُ عَزَّ وَ جَلَّ لَهُ يَوْمَ اَلْقِيَامَةِ "عَبْدِي زَوَّجْتُكَ أَمَتِي عَلَى عَهْدِي فَلَمْ تُوفِ بِعَهْدِي وَ ظَلَمْتَ أَمَتِي" فَيُؤْخَذُ مِنْ حَسَنَاتِهِ فَيُدْفَعُ إِلَيْهَا بِقَدْرِ حَقِّهَا فَإِذَا لَمْ تَبْقَ لَهُ حَسَنَةٌ أَمَرَ بِهِ إِلَى اَلنَّارِ بِنَكْثِهِ لِلْعَهْدِ "إِنَّ اَلْعَهْدَ كٰانَ مَسْؤُلاً" " وَ نَهَى عَلَيْهِ اَلسَّلاَمُ عَنْ كِتْمَانِ اَلشَّهَادَةِ وَ قَالَ "مَنْ كَتَمَهَا أَطْعَمَهُ اَللَّهُ لَحْمَهُ عَلَى رُءُوسِ اَلْخَلاَئِقِ وَ هُوَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ "وَ لاٰ تَكْتُمُوا اَلشَّهٰادَةَ وَ مَنْ يَكْتُمْهٰا فَإِنَّهُ آثِمٌ قَلْبُهُ وَ اَللّٰهُ بِمٰا تَعْمَلُونَ عَلِيمٌ" " وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ آذَى جَارَهُ حَرَّمَ اَللَّهُ عَلَيْهِ رِيحَ اَلْجَنَّةِ "وَ مَأْوٰاهُ جَهَنَّمُ وَ بِئْسَ اَلْمَصِيرُ" وَ مَنْ ضَيَّعَ حَقَّ جَارِهِ فَلَيْسَ مِنَّا وَ مَا زَالَ جَبْرَئِيلُ عَلَيْهِ اَلسَّلاَمُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ وَ مَا زَالَ يُوصِينِي بِالْمَمَالِيكِ حَتَّى ظَنَنْتُ أَنَّهُ سَيَجْعَلُ لَهُمْ وَقْتاً إِذَا بَلَغُوا ذَلِكَ اَلْوَقْتَ أُعْتِقُوا وَ مَا زَالَ يُوصِينِي بِالسِّوَاكِ حَتَّى ظَنَنْتُ أَنَّهُ سَيَجْعَلُهُ فَرِيضَةً وَ مَا زَالَ يُوصِينِي بِقِيَامِ اَللَّيْلِ حَتَّى ظَنَنْتُ أَنَّ خِيَارَ أُمَّتِي لَنْ يَنَامُوا أَلاَ وَ مَنِ اِسْتَخَفَّ بِفَقِيرٍ مُسْلِمٍ فَلَقَدِ اِسْتَخَفَّ بِحَقِّ اَللَّهِ وَ اَللَّهُ يَسْتَخِفُّ بِهِ يَوْمَ اَلْقِيَامَةِ إِلاَّ أَنْ يَتُوبَ " وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ أَكْرَمَ فَقِيراً مُسْلِماً لَقِيَ اَللَّهَ عَزَّ وَ جَلَّ يَوْمَ اَلْقِيَامَةِ وَ هُوَ عَنْهُ رَاضٍ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ عَرَضَتْ لَهُ فَاحِشَةٌ أَوْ شَهْوَةٌ فَاجْتَنَبَهَا مِنْ مَخَافَةِ اَللَّهِ عَزَّ وَ جَلَّ حَرَّمَ اَللَّهُ عَلَيْهِ اَلنَّارَ وَ آمَنَهُ مِنَ اَلْفَزَعِ اَلْأَكْبَرِ وَ أَنْجَزَ لَهُ مَا وَعَدَهُ فِي كِتَابِهِ فِي قَوْلِهِ تَبَارَكَ وَ تَعَالَى "وَ لِمَنْ خٰافَ مَقٰامَ رَبِّهِ جَنَّتٰانِ" أَلاَ وَ مَنْ عَرَضَتْ لَهُ دُنْيَا وَ آخِرَةٌ فَاخْتَارَ اَلدُّنْيَا عَلَى اَلْآخِرَةِ لَقِيَ اَللَّهَ يَوْمَ اَلْقِيَامَةِ وَ لَيْسَتْ لَهُ حَسَنَةٌ يَتَّقِي بِهَا اَلنَّارَ وَ مَنِ اِخْتَارَ اَلْآخِرَةَ عَلَى اَلدُّنْيَا وَ تَرَكَ اَلدُّنْيَا رَضِيَ اَللَّهُ عَنْهُ وَ غَفَرَ لَهُ مَسَاوِيَ عَمَلِهِ وَ مَنْ مَلَأَ عَيْنَيْهِ مِنْ حَرَامٍ مَلَأَ اَللَّهُ عَيْنَيْهِ يَوْمَ اَلْقِيَامَةِ مِنَ اَلنَّارِ إِلاَّ أَنْ يَتُوبَ وَ يَرْجِعَ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ صَافَحَ اِمْرَأَةً تَحْرُمُ عَلَيْهِ فَقَدْ "بٰاءَ بِسَخَطٍ مِنَ اَللّٰهِ" عَزَّ وَ جَلَّ وَ مَنِ اِلْتَزَمَ اِمْرَأَةً حَرَاماً قُرِنَ فِي سِلْسِلَةٍ مِنْ نَارٍ مَعَ شَيْطَانٍ فَيُقْذَفَانِ فِي اَلنَّارِ وَ مَنْ غَشَّ مُسْلِماً فِي شِرَاءٍ أَوْ بَيْعٍ فَلَيْسَ مِنَّا وَ يُحْشَرُ يَوْمَ اَلْقِيَامَةِ مَعَ اَلْيَهُودِ لِأَنَّهُمْ أَغَشُّ اَلْخَلْقِ لِلْمُسْلِمِينَ " وَ نَهَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ يَمْنَعَ أَحَدٌ اَلْمَاعُونَ جَارَهُ وَ قَالَ "مَنْ مَنَعَ اَلْمَاعُونَ جَارَهُ مَنَعَهُ اَللَّهُ خَيْرَهُ يَوْمَ اَلْقِيَامَةِ وَ وَكَلَهُ إِلَى نَفْسِهِ وَ مَنْ وَكَلَهُ إِلَى نَفْسِهِ فَمَا أَسْوَأَ حَالَهُ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "أَيُّمَا اِمْرَأَةٍ آذَتْ زَوْجَهَا بِلِسَانِهَا لَمْ يَقْبَلِ اَللَّهُ عَزَّ وَ جَلَّ مِنْهَا صَرْفاً وَ لاَ عَدْلاً وَ لاَ حَسَنَةً مِنْ عَمَلِهَا حَتَّى تُرْضِيَهُ وَ إِنْ صَامَتْ نَهَارَهَا وَ قَامَتْ لَيْلَهَا وَ أَعْتَقَتِ اَلرِّقَابَ وَ حَمَلَتْ عَلَى جِيَادِ اَلْخَيْلِ فِي سَبِيلِ اَللَّهِ وَ كَانَتْ فِي أَوَّلِ مَنْ يَرِدُ اَلنَّارَ وَ كَذَلِكَ اَلرَّجُلُ إِذَا كَانَ لَهَا ظَالِماً أَلاَ وَ مَنْ لَطَمَ خَدَّ اِمْرِئٍ مُسْلِمٍ أَوْ وَجْهَهُ بَدَّدَ اَللَّهُ عِظَامَهُ يَوْمَ اَلْقِيَامَةِ وَ حُشِرَ مَغْلُولاً حَتَّى يَدْخُلَ جَهَنَّمَ إِلاَّ أَنْ يَتُوبَ وَ مَنْ بَاتَ وَ فِي قَلْبِهِ غِشٌّ لِأَخِيهِ اَلْمُسْلِمِ بَاتَ فِي سَخَطِ اَللَّهِ وَ أَصْبَحَ كَذَلِكَ حَتَّى يَتُوبَ" وَ نَهَى عَنِ اَلْغِيبَةِ وَ قَالَ "مَنِ اِغْتَابَ اِمْرَأً مُسْلِماً بَطَلَ صَوْمُهُ وَ نُقِضَ وُضُوؤُهُ وَ جَاءَ يَوْمَ اَلْقِيَامَةِ تَفُوحُ مِنْ فِيهِ رَائِحَةٌ أَنْتَنُ مِنَ اَلْجِيفَةِ يَتَأَذَّى بِهَا أَهْلُ اَلْمَوْقِفِ فَإِنْ مَاتَ قَبْلَ أَنْ يَتُوبَ مَاتَ مُسْتَحِلاًّ لِمَا حَرَّمَ اَللَّهُ عَزَّ وَ جَلَّ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ كَظَمَ غَيْظاً وَ هُوَ قَادِرٌ عَلَى إِنْفَاذِهِ وَ حَلُمَ عَنْهُ أَعْطَاهُ اَللَّهُ أَجْرَ شَهِيدٍ أَلاَ وَ مَنْ تَطَوَّلَ عَلَى أَخِيهِ فِي غِيبَةٍ سَمِعَهَا فِيهِ فِي مَجْلِسٍ فَرَدَّهَا عَنْهُ رَدَّ اَللَّهُ عَنْهُ أَلْفَ بَابٍ مِنَ اَلشَّرِّ فِي اَلدُّنْيَا وَ اَلْآخِرَةِ فَإِنْ هُوَ لَمْ يَرُدَّهَا وَ هُوَ قَادِرٌ عَلَى رَدِّهَا كَانَ عَلَيْهِ كَوِزْرِ مَنِ اِغْتَابَهُ سَبْعِينَ مَرَّةً" وَ نَهَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَنِ اَلْخِيَانَةِ وَ قَالَ "مَنْ خَانَ أَمَانَةً فِي اَلدُّنْيَا وَ لَمْ يَرُدَّهَا إِلَى أَهْلِهَا ثُمَّ أَدْرَكَهُ اَلْمَوْتُ مَاتَ عَلَى غَيْرِ مِلَّتِي وَ يَلْقَى اَللَّهَ وَ هُوَ عَلَيْهِ غَضْبَانُ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ شَهِدَ شَهَادَةَ زُورٍ عَلَى أَحَدٍ مِنَ اَلنَّاسِ عُلِّقَ بِلِسَانِهِ مَعَ اَلْمُنَافِقِينَ "فِي اَلدَّرْكِ اَلْأَسْفَلِ مِنَ اَلنّٰارِ " وَ مَنِ اِشْتَرَى خِيَانَةً وَ هُوَ يَعْلَمُ فَهُوَ كَالَّذِي خَانَهَا وَ مَنْ حَبَسَ عَنْ أَخِيهِ اَلْمُسْلِمِ شَيْئاً مِنْ حَقِّهِ حَرَّمَ اَللَّهُ عَلَيْهِ بَرَكَةَ اَلرِّزْقِ إِلاَّ أَنْ يَتُوبَ أَلاَ وَ مَنْ سَمِعَ فَاحِشَةً فَأَفْشَاهَا فَهُوَ كَالَّذِي أَتَاهَا وَ مَنِ اِحْتَاجَ إِلَيْهِ أَخُوهُ اَلْمُسْلِمُ فِي قَرْضٍ وَ هُوَ يَقْدِرُ عَلَيْهِ فَلَمْ يَفْعَلْ حَرَّمَ اَللَّهُ عَلَيْهِ رِيحَ اَلْجَنَّةِ أَلاَ وَ مَنْ صَبَرَ عَلَى خُلُقِ اِمْرَأَةٍ سَيِّئَةِ اَلْخُلُقِ وَ اِحْتَسَبَ فِي ذَلِكَ اَلْأَجْرَ أَعْطَاهُ اَللَّهُ ثَوَابَ اَلشَّاكِرِينَ أَلاَ وَ أَيُّمَا اِمْرَأَةٍ لَمْ تَرْفُقْ بِزَوْجِهَا وَ حَمَلَتْهُ عَلَى مَا لاَ يَقْدِرُ عَلَيْهِ وَ مَا لاَ يُطِيقُ لَمْ يَقْبَلِ اَللَّهُ مِنْهَا حَسَنَةً وَ تَلْقَى اَللَّهَ عَزَّ وَ جَلَّ وَ هُوَ عَلَيْهَا غَضْبَانُ أَلاَ وَ مَنْ أَكْرَمَ أَخَاهُ اَلْمُسْلِمَ فَإِنَّمَا يُكْرِمُ اَللَّهَ عَزَّ وَ جَلَّ" وَ نَهَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ يَؤُمَّ اَلرَّجُلُ قَوْماً إِلاَّ بِإِذْنِهِمْ وَ قَالَ "مَنْ أَمَّ قَوْماً بِإِذْنِهِمْ وَ هُمْ بِهِ رَاضُونَ فَاقْتَصَدَ بِهِمْ فِي حُضُورِهِ وَ أَحْسَنَ صَلاَتَهُ بِقِيَامِهِ وَ قِرَاءَتِهِ وَ رُكُوعِهِ وَ سُجُودِهِ وَ قُعُودِهِ فَلَهُ مِثْلُ أَجْرِ اَلْقَوْمِ وَ لاَ يُنْقَصُ مِنْ أُجُورِهِمْ شَيْءٌ " وَ قَالَ "مَنْ مَشَى إِلَى ذِي قَرَابَةٍ بِنَفْسِهِ وَ مَالِهِ لِيَصِلَ رَحِمَهُ أَعْطَاهُ اَللَّهُ عَزَّ وَ جَلَّ أَجْرَ مِائَةِ شَهِيدٍ وَ لَهُ بِكُلِّ خُطْوَةٍ أَرْبَعُونَ أَلْفَ حَسَنَةٍ وَ مُحِيَ عَنْهُ أَرْبَعُونَ أَلْفَ سَيِّئَةٍ وَ رُفِعَ لَهُ مِنَ اَلدَّرَجَاتِ مِثْلُ ذَلِكَ وَ كَانَ كَأَنَّمَا عَبَدَ اَللَّهَ عَزَّ وَ جَلَّ مِائَةَ سَنَةٍ صَابِراً مُحْتَسِباً وَ مَنْ كَفَى ضَرِيراً حَاجَةً مِنْ حَوَائِجِ اَلدُّنْيَا وَ مَشَى لَهُ فِيهَا حَتَّى يَقْضِيَ اَللَّهُ لَهُ حَاجَتَهُ أَعْطَاهُ اَللَّهُ بَرَاءَةً مِنَ اَلنِّفَاقِ وَ بَرَاءَةً مِنَ اَلنَّارِ وَ قَضَى لَهُ سَبْعِينَ حَاجَةً مِنْ حَوَائِجِ اَلدُّنْيَا وَ لاَ يَزَالُ يَخُوضُ فِي رَحْمَةِ اَللَّهِ عَزَّ وَ جَلَّ حَتَّى يَرْجِعَ وَ مَنْ مَرِضَ يَوْماً وَ لَيْلَةً فَلَمْ يَشْكُ إِلَى عُوَّادِهِ بَعَثَهُ اَللَّهُ عَزَّ وَ جَلَّ يَوْمَ اَلْقِيَامَةِ مَعَ خَلِيلِهِ إِبْرَاهِيمَ خَلِيلِ اَلرَّحْمَنِ عَلَيْهِ اَلسَّلاَمُ حَتَّى يَجُوزَ اَلصِّرَاطَ كَالْبَرْقِ اَللاَّمِعِ وَ مَنْ سَعَى لِمَرِيضٍ فِي حَاجَةٍ قَضَاهَا أَوْ لَمْ يَقْضِهَا خَرَجَ مِنْ ذُنُوبِهِ كَيَوْمَ وَلَدَتْهُ أُمُّهُ" فَقَالَ رَجُلٌ مِنَ اَلْأَنْصَارِ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اَللَّهِ فَإِنْ كَانَ اَلْمَرِيضُ مِنْ أَهْلِ بَيْتِهِ أَ وَ لَيْسَ ذَلِكَ أَعْظَمَ أَجْراً إِذَا سَعَى فِي حَاجَةِ أَهْلِ بَيْتِهِ قَالَ "نَعَمْ أَلاَ وَ مَنْ فَرَّجَ عَنْ مُؤْمِنٍ كُرْبَةً مِنْ كُرَبِ اَلدُّنْيَا فَرَّجَ اَللَّهُ عَنْهُ اِثْنَتَيْنِ وَ سَبْعِينَ كُرْبَةً مِنْ كُرَبِ اَلْآخِرَةِ وَ اِثْنَتَيْنِ وَ سَبْعِينَ كُرْبَةً مِنْ كُرَبِ اَلدُّنْيَا أَهْوَنُهَا اَلْمَغْصُ" وَ قَالَ "مَنْ يَمْطُلْ عَلَى ذِي حَقٍّ حَقَّهُ وَ هُوَ يَقْدِرُ عَلَى أَدَاءِ حَقِّهِ فَعَلَيْهِ كُلَّ يَوْمٍ خَطِيئَةُ عَشَّارٍ أَلاَ وَ مَنْ عَلَّقَ سَوْطاً بَيْنَ يَدَيْ سُلْطَانٍ جَائِرٍ جَعَلَ اَللَّهُ ذَلِكَ اَلسَّوْطَ يَوْمَ اَلْقِيَامَةِ ثُعْبَاناً مِنْ نَارٍ طُولُهُ سَبْعُونَ ذِرَاعاً يُسَلِّطُهُ اَللَّهُ عَلَيْهِ فِي نَارِ " جَهَنَّمَ وَ بِئْسَ اَلْمَصِيرُ" وَ مَنِ اِصْطَنَعَ إِلَى أَخِيهِ مَعْرُوفاً فَامْتَنَّ بِهِ أَحْبَطَ اَللَّهُ عَمَلَهُ وَ ثَبَّتَ وِزْرَهُ وَ لَمْ يَشْكُرْ لَهُ سَعْيَهُ" ثُمَّ قَالَ عَلَيْهِ اَلسَّلاَمُ "يَقُولُ اَللَّهُ عَزَّ وَ جَلَّ "حَرَّمْتُ اَلْجَنَّةَ عَلَى اَلْمَنَّانِ وَ اَلْبَخِيلِ وَ اَلْقَتَّاتِ وَ هُوَ اَلنَّمَّامُ" أَلاَ وَ مَنْ تَصَدَّقَ بِصَدَقَةٍ فَلَهُ بِوَزْنِ كُلِّ دِرْهَمٍ مِثْلُ جَبَلِ أُحُدٍ مِنْ نَعِيمِ اَلْجَنَّةِ وَ مَنْ مَشَى بِصَدَقَةٍ إِلَى مُحْتَاجٍ كَانَ لَهُ كَأَجْرِ صَاحِبِهَا مِنْ غَيْرِ أَنْ يُنْقَصَ مِنْ أَجْرِهِ شَيْءٌ وَ مَنْ صَلَّى عَلَى مَيِّتٍ صَلَّى عَلَيْهِ سَبْعُونَ أَلْفَ مَلَكٍ وَ غَفَرَ اَللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ فَإِنْ أَقَامَ حَتَّى يُدْفَنَ وَ يُحْثَى عَلَيْهِ اَلتُّرَابُ كَانَ لَهُ بِكُلِّ قَدَمٍ نَقَلَهَا قِيرَاطٌ مِنَ اَلْأَجْرِ وَ اَلْقِيرَاطُ مِثْلُ جَبَلِ أُحُدٍ أَلاَ وَ مَنْ ذَرَفَتْ عَيْنَاهُ مِنْ خَشْيَةِ اَللَّهِ عَزَّ وَ جَلَّ كَانَ لَهُ بِكُلِّ قَطْرَةٍ قَطَرَتْ مِنْ دُمُوعِهِ قَصْرٌ فِي اَلْجَنَّةِ مُكَلَّلاً بِالدُّرِّ وَ اَلْجَوْهَرِ فِيهِ مَا لاَ عَيْنٌ رَأَتْ وَ لاَ أُذُنٌ سَمِعَتْ وَ لاَ خَطَرَ عَلَى قَلْبِ بَشَرٍ أَلاَ وَ مَنْ مَشَى إِلَى مَسْجِدٍ يَطْلُبُ فِيهِ اَلْجَمَاعَةَ كَانَ لَهُ بِكُلِّ خُطْوَةٍ سَبْعُونَ أَلْفَ حَسَنَةٍ وَ يُرْفَعُ لَهُ مِنَ اَلدَّرَجَاتِ مِثْلُ ذَلِكَ فَإِنْ مَاتَ وَ هُوَ عَلَى ذَلِكَ وَكَّلَ اَللَّهُ عَزَّ وَ جَلَّ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يَعُودُونَهُ فِي قَبْرِهِ وَ يُبَشِّرُونَهُ وَ يُؤْنِسُونَهُ فِي وَحْدَتِهِ وَ يَسْتَغْفِرُونَ لَهُ حَتَّى يُبْعَثَ أَلاَ وَ مَنْ أَذَّنَ مُحْتَسِباً يُرِيدُ بِذَلِكَ وَجْهَ اَللَّهِ عَزَّ وَ جَلَّ أَعْطَاهُ اَللَّهُ ثَوَابَ أَرْبَعِينَ أَلْفَ شَهِيدٍ وَ أَرْبَعِينَ أَلْفَ صِدِّيقٍ وَ يَدْخُلُ فِي شَفَاعَتِهِ أَرْبَعُونَ أَلْفَ مُسِيءٍ مِنْ أُمَّتِي إِلَى اَلْجَنَّةِ أَلاَ وَ إِنَّ اَلْمُؤَذِّنَ إِذَا قَالَ -: أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ صَلَّى عَلَيْهِ سَبْعُونَ أَلْفَ مَلَكٍ وَ يَسْتَغْفِرُونَ لَهُ وَ كَانَ يَوْمَ اَلْقِيَامَةِ فِي ظِلِّ اَلْعَرْشِ حَتَّى يَفْرُغَ اَللَّهُ مِنْ حِسَابِ اَلْخَلاَئِقِ وَ يَكْتُبَ لَهُ ثَوَابَ قَوْلِهِ: أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ أَرْبَعُونَ أَلْفَ مَلَكٍ وَ مَنْ حَافَظَ عَلَى اَلصَّفِّ اَلْأَوَّلِ وَ اَلتَّكْبِيرَةِ اَلْأُولَى لاَ يُؤْذِي مُسْلِماً أَعْطَاهُ اَللَّهُ مِنَ اَلْأَجْرِ مَا يُعْطَى اَلْمُؤَذِّنُونَ فِي اَلدُّنْيَا وَ اَلْآخِرَةِ أَلاَ وَ مَنْ تَوَلَّى عِرَافَةَ قَوْمٍ أُتِيَ يَوْمَ اَلْقِيَامَةِ وَ يَدَاهُ مَغْلُولَتَانِ إِلَى عُنُقِهِ فَإِنْ قَامَ فِيهِمْ بِأَمْرِ اَللَّهِ عَزَّ وَ جَلَّ أَطْلَقَهُ اَللَّهُ وَ إِنْ كَانَ ظَالِماً هُوِيَ بِهِ فِي نَارِ " جَهَنَّمَ وَ بِئْسَ اَلْمَصِيرُ" " وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "لاَ تُحَقِّرُوا شَيْئاً مِنَ اَلشَّرِّ وَ إِنْ صَغُرَ فِي أَعْيُنِكُمْ وَ لاَ تَسْتَكْثِرُوا شَيْئاً مِنَ اَلْخَيْرِ وَ إِنْ كَبُرَ فِي أَعْيُنِكُمْ فَإِنَّهُ لاَ كَبِيرَةَ مَعَ اَلاِسْتِغْفَارِ وَ لاَ صَغِيرَةَ مَعَ اَلْإِصْرَارِ". قَالَ شُعَيْبُ بْنُ وَاقِدٍ سَأَلْتُ اَلْحُسَيْنَ بْنَ زَيْدٍ عَنْ طُولِ هَذَا اَلْحَدِيثِ فَقَالَ حَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ اَلْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ جَمَعَ هَذَا اَلْحَدِيثَ مِنَ اَلْكِتَابِ اَلَّذِي هُوَ إِمْلاَءُ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ خَطُّ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ بِيَدِهِ.

Hadith.4968 - Abu Ja'far Muhammad ibn Al-Husayn ibn Musa ibn Babawayh Al-Qummi, the jurist residing in Rayy and the author of this book (may Allah (swt) be pleased with him and grant him His satisfaction), narrated from Shu'ayb ibn Waqid, from Al-Husayn ibn Zayd, from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), from his forefathers, from Commander of the Faithful Imam Ali ibn Abi Talib (as), who said: "The Messenger of Allah (swt) (peace be upon him and his family) forbade eating while in a state of major ritual impurity (janabah)" and said: "It leads to poverty." He (sw) also forbade trimming the nails with teeth, using the miswak (tooth-stick) in the bathhouse, and spitting in the mosques. He (sw) forbade eating (drinking) the leftovers of a mouse and said: "Do not make the mosques pathways; rather, pray two units of prayer in them before passing through." He (sw) prohibited urinating under fruit-bearing trees or on public roads. He (sw) forbade a person from eating with his left hand and from eating while reclining. He (sw) forbade plastering graves and praying upon them. He (sw) said: "If one of you bathes in an open area, let him guard his private parts, and do not drink water from the handle of a container, for it is where dirt accumulates." He (sw) prohibited urinating in stagnant water, saying, "It causes the loss of intellect." He (sw) forbade walking with only one shoe or putting on shoes while standing. He (sw) forbade a man from urinating while his private parts are exposed to the sun or the moon. He (sw) said: "When you enter the place of relieving yourself, avoid facing the qiblah.'" The Messenger of Allah (swt) (peace be upon him and his family) forbade wailing loudly (Al-rannah) during calamities and prohibited lamentation (Al-niyahah) and listening to it. He (sw) forbade women from following funeral processions. He (sw) prohibited wiping off anything from the Book of Allah (swt), the Mighty and Majestic, with saliva or writing with it. He (sw) forbade a man from intentionally lying about his dreams and said: "Allah (swt) will burden him on the Day of Judgment to tie a grain of barley, and he will not be able to do so." He (sw) prohibited making images and said: "Whoever creates an image, Allah (swt) will task him on the Day of Judgment to breathe life into it, and he will not be able to do so." He (sw) forbade burning any living creature with fire. He (sw) prohibited cursing the rooster and said: "Indeed, it awakens for prayer." He (sw) forbade a man from interfering in the sale of his Muslim brother. He (sw) prohibited excessive talking during intimate relations and said: "It results in a child being born mute." He (sw) said: "Do not leave garbage in your homes overnight. Take it out during the day, for it is the seat of Satan." The Messenger of Allah (swt) (peace be upon him and his family) said: "Let none of you sleep while his hand is unwashed from grease (or impurities). If he does and something harmful happens to him from Satan, he should blame no one but himself." He (sw) forbade a man from performing istinja (cleaning after relieving oneself) with dung or bones. He (sw) forbade a woman from leaving her house without her husband's permission. If she does, every angel in the sky and everything she passes from among the jinn and humans will curse her until she returns to her home. He (sw) forbade a woman from adorning herself for anyone other than her husband, saying: "If she does so, it becomes a right upon Allah (swt), the Mighty and Majestic, to burn her in the Fire." He (sw) prohibited a woman from speaking to a man who is not her husband or a mahram (unmarriageable kin) more than five necessary words. He (sw) forbade a woman from directly touching another woman without a cloth between them. He (sw) forbade women from describing their intimate relations with their husbands to other women. He (sw) prohibited a man from having intimate relations with his wife while facing the Qiblah or on a public road. He (sw) said: "Whoever does so, upon him is the curse of Allah (swt), the angels, and all people." He (sw) forbade a man from saying to another man, "Marry me your sister, and I will marry you mine." He (sw) prohibited visiting fortune-tellers and said: "Whoever visits one and believes in them has disbelieved in what Allah (swt) revealed to Muhammad." He (sw) forbade playing with dice, chess, drums (Al-kubah), and stringed instruments (Al-arṭabah, referring to the lute and oud). He (sw) forbade backbiting and listening to it, as well as gossiping and listening to it. He (sw) said: "A tale-bearer will not enter Paradise." He (sw) forbade accepting invitations to the meals of corrupt individuals. He (sw) prohibited taking false oaths. The Messenger of Allah (swt) (peace be upon him and his family) said: "Indeed, false oaths leave lands desolate." And he (sw) said: "Whoever swears a false oath deliberately to unlawfully seize the wealth of a Muslim will meet Allah (swt), the Mighty and Majestic, while He (swt) is angry with him - unless he repents and returns the right." He (sw) forbade sitting at a table where alcohol is being consumed. He (sw) prohibited a man from taking his wife into the bathhouse and said: "Let none of you enter the bathhouse without wearing a waistcloth (loincloth)." He (sw) forbade conversations that lead to anything other than the remembrance of Allah (swt), the Mighty and Majestic. He (sw) prohibited slapping the face and drinking from gold and silver vessels. He (sw) forbade men from wearing silk, brocade, and fine silk (qazz), though it is permissible for women. He (sw) forbade selling fruits before they ripen, meaning before they turn yellow or red. He (sw) prohibited muhaqala, which is selling dates for fresh dates and raisins for grapes or similar transactions. He (sw) forbade selling dice games (nard) and purchasing or serving alcohol. He (as) said: "May Allah (swt) curse alcohol, its planter, its presser, its drinker, its server, its seller, its buyer, the one who consumes its price, its carrier, and the one to whom it is carried." He (as) also said: "Whoever drinks it, Allah (swt) will not accept his prayer for forty days. If he dies with any of it in his stomach, it becomes a right upon Allah (swt), the Mighty and Majestic, to make him drink from the mud of filth, which is the pus of the people of Hell and what comes out of the private parts of the adulterers. This mixture will collect in the cauldrons of Hell, and the people of Hell will drink it, causing their insides and skins to melt." The Messenger of Allah (swt) (peace be upon him and his family) forbade consuming usury, bearing false witness, and writing contracts involving usury. He (sw) said: "Indeed, Allah (swt), the Mighty and Majestic, has cursed the one who consumes usury, the one who pays it, the one who records it, and its two witnesses." He (sw) forbade combining a sale with a loan and prohibited two sales in one transaction. He (sw) forbade selling what one does not possess and selling what has not been guaranteed. He (sw) prohibited shaking hands with a non-Muslim under a protection pact (dhimmi). He (sw) forbade reciting poetry or announcing lost items in the mosque. He (sw) prohibited drawing swords in the mosque. He (sw) forbade striking animals on their faces. He (sw) prohibited a man from looking at the private parts of his Muslim brother and said: "Whoever intentionally looks at the private parts of his Muslim brother, seventy thousand angels will curse him." He (sw) forbade a woman from looking at the private parts of another woman. He (sw) prohibited blowing into food or drink and blowing on the place of prostration. He (sw) forbade praying in graveyards, on pathways, at mills, in valleys, at camel enclosures, and on the roof of the Kaaba. He (sw) prohibited killing bees and branding animals on their faces. He (sw) forbade swearing an oath by anything other than Allah (swt) and said: "Whoever swears by anything other than Allah (swt) is not connected to Allah (swt) in any way." He (sw) prohibited swearing by a chapter (Surah) of the Book of Allah (swt) and said: "Whoever swears by a Surah from the Book of Allah (swt), for every verse in it, there is an expiation for the oath. Whoever wishes may fulfill it, and whoever wishes may break it." The Messenger of Allah (swt) (peace be upon him and his family) forbade a man from saying to another, "No, by your life" or "by the life of so-and-so." He (sw) prohibited a man from sitting in the mosque while in a state of major ritual impurity (janabah). He (sw) forbade exposing oneself naked during the night or day. He (sw) prohibited cupping (hijama) on Wednesdays and Fridays. He (sw) forbade speaking while the Imam is delivering the Friday sermon and said: "Whoever does so has engaged in idle talk, and whoever engages in idle talk, his Friday prayer is void." He (sw) prohibited wearing rings made of brass or iron and forbade engraving images of living creatures on rings. He (sw) forbade performing prayer at sunrise, sunset, and when the sun is at its zenith. He (sw) prohibited fasting on six specific days: the Day of Eid Al-Fitr, the Day of Doubt (the 30th of Sha'ban when uncertain if Ramadan has begun), the Day of Eid Al-Adha, and the Days of Tashreeq (the three days following Eid Al-Adha). He (sw) forbade drinking water in the manner of animals and said: "Drink with your hands, for it is the best of your vessels." He (sw) prohibited spitting into a well from which water is drawn for drinking. He (sw) forbade hiring a worker without first agreeing on his wage. He (sw) prohibited severing ties and said: "Whoever must do so should not abandon his brother for more than three days. Whoever abandons his brother for more than that, the Fire will be more deserving of him." The Messenger of Allah (swt) (peace be upon him and his family) forbade selling gold for gold with any increase, except when it is weight for weight. He (sw) prohibited excessive praise and said: "Throw dust in the faces of those who excessively praise others." He (sw) also said: "Whoever supports the argument of a wrongdoer or assists him, when the Angel of Death comes to him, it will be said to him: 'Receive the glad tidings of Allah's (swt) curse and the Fire of Hell, and what a terrible destination!'" He (sw) said: "Whoever praises a tyrannical ruler or humbles himself before him out of greed will be his companion in the Fire." The Messenger of Allah (swt) (peace be upon him and his family) also said: "Allah (swt), the Mighty and Majestic, says: 'Do not incline towards the wrongdoers, lest the Fire touch you.'" He (sw) said: "Whoever supports an oppressor in his oppression will be the companion of Haman (the advisor of Pharaoh) in Hell. And whoever builds a structure for show and reputation will be burdened with it on the Day of Judgment, carried from the seventh layer of the earth while it blazes with fire. It will then be placed around his neck and he will be thrown into the Fire, where nothing will stop him from reaching its depths unless he repents." It was asked: "O' Messenger of Allah (swt), how does one build (for) show and reputation?" He (sw) replied: "By constructing more than what is necessary for him, to boast over his neighbours and to show off to his brothers." He (sw) also said: "Whoever wrongs a worker by withholding his due wages, Allah (swt) will nullify his deeds and forbid him from the fragrance of Paradise, and indeed, its fragrance is detected from a distance of five hundred years." "Whoever betrays his neighbour over a handspan of land, Allah (swt) will place it as a collar around his neck from the lowest depths of the earth until he meets Allah (swt) on the Day of Judgment, unless he repents and turns back." "Beware! Whoever learns the Qur'an and then forgets it will meet Allah (swt) on the Day of Judgment shackled, and for every verse he forgot, Allah (swt), the Mighty and Majestic, will assign a snake as his companion leading him to Hell, unless Allah (swt) forgives him." He (sw) also said: "Whoever recites the Qur'an and then drinks alcohol or prefers the love of this world and its adornments over it, the wrath of Allah (swt) becomes obligatory upon him, unless he repents. Beware! If he dies without repenting, the Qur'an will argue against him on the Day of Judgment and will not leave him until it defeats him." "Beware! Whoever commits adultery with a Muslim woman, or a Jewish, Christian, or Magian woman, whether free or a slave, and does not repent before death, Allah (swt) will open for him in his grave three hundred doors from which snakes, scorpions, and the serpents of the Fire will enter, burning him until the Day of Judgment. When he is resurrected from his grave, people will be harmed by the stench of his odor, and he will be recognized by this and his evil deeds in the worldly life until he is commanded to be thrown into the Fire." "Beware! Indeed, Allah (swt), the Mighty and Majestic, has forbidden what is unlawful and set limits. No one is more protective (ghayoor) than Allah (swt), and out of His (swt) protectiveness, He (swt) has forbidden immoralities." The Messenger of Allah (swt) (peace be upon him and his family) forbade a man from peeking into his neighbor's house and said: "Whoever intentionally looks at the private parts of his Muslim brother or at those not permissible for him to see, Allah (swt) the Exalted will place him among the hypocrites who used to search for people's faults. He will not leave this world until Allah (swt) disgraces him - unless he repents." He (sw) also said: "Whoever is not content with what Allah (swt) has allotted for him in sustenance, complains about it, does not show patience, and does not seek reward from Allah (swt), none of his good deeds will be accepted, and he will meet Allah (swt), the Mighty and Majestic, while He (swt) is angry with him - unless he repents." He (sw) forbade arrogance in walking and said: "Whoever wears a garment and walks arrogantly in it, Allah (swt) will cause him to sink from the edge of Hell, and he will be the companion of Qarun (Korah), for he was the first to act arrogantly, and Allah (swt) caused the earth to swallow him and his home. Whoever behaves arrogantly has indeed challenged Allah (swt), the Mighty and Majestic, in His (swt) supreme authority." He (sw) also said: "Whoever wrongs a woman regarding her dowry is considered by Allah (swt) as an adulterer. Allah (swt), the Mighty and Majestic, will say to him on the Day of Judgment: 'My servant, I married you to My maidservant on My covenant, but you did not fulfill My covenant and wronged My maidservant.' Her due will be taken from his good deeds and given to her according to what she is owed. If he has no more good deeds, he will be commanded to enter the Fire for breaking the covenant, for 'Indeed, the covenant will be questioned about.'" The Messenger of Allah (swt) (peace be upon him and his family) forbade concealing testimony and said: "Whoever conceals it, Allah (swt) will make him eat his own flesh in front of all creation. This is in accordance with Allah's (swt) saying: 'And do not conceal testimony, for whoever conceals it - his heart is sinful, and Allah (swt) is Knowing of what you do.'" (Surah Al-Baqarah 2:283) He (sw) also said: "Whoever harms his neighbour, Allah (swt) will forbid him from the fragrance of Paradise, 'and his abode will be Hell, and what a miserable destination.' Whoever neglects the rights of his neighbour is not from us. Archangel Jibril (as) continued to advise me regarding the neighbour until I thought he would make him an heir. He (Jibril (as)) kept advising me about slaves until I thought a time would be set when they would automatically be freed. He (Jibril (as)) kept advising me about the use of the toothstick (siwak) until I thought it would be made obligatory. He (Jibril (as)) kept advising me about praying at night until I thought the best of my nation would never sleep." "Beware! Whoever belittles a poor Muslim has belittled the right of Allah (swt), and Allah (swt) will belittle him on the Day of Judgment unless he repents." He (sw) also said: "Whoever honors a poor Muslim will meet Allah (swt), the Mighty and Majestic, on the Day of Judgment while He (swt) is pleased with him." "Whoever is faced with an indecent act or desire and refrains from it out of fear of Allah (swt), the Mighty and Majestic, Allah (swt) will forbid the Fire upon him, grant him safety from the greatest terror, and fulfill for him what He (swt) promised in His Book in His (swt) saying: 'But for he who has feared the standing before his Lord (azj) are two gardens.'" (Surah Ar-Rahman 55:46) "Beware! Whoever is presented with the choice between this world and the Hereafter and chooses the world over the Hereafter will meet Allah (swt) on the Day of Judgment without a single good deed to shield him from the Fire. But whoever chooses the Hereafter over this world and abandons worldly desires, Allah (swt) will be pleased with him and will forgive his past misdeeds." "Whoever fills his eyes with what is forbidden, Allah (swt) will fill his eyes with fire on the Day of Judgment - unless he repents and turns back." The Messenger of Allah (swt), peace be upon him and his family, also said: "Whoever shakes hands with a woman who is unlawful for him has indeed incurred the wrath of Allah (swt), the Mighty and Majestic. And whoever embraces a forbidden woman will be chained with a shackle of fire alongside a devil, and both will be cast into the Fire." "Whoever cheats a Muslim in buying or selling is not from us and will be resurrected on the Day of Judgment with the Jews, for they are the most deceitful people towards Muslims." The Messenger of Allah (swt) (peace be upon him and his family) forbade anyone from withholding necessary items (ma'oon) from his neighbour and said: "Whoever withholds useful items from his neighbour, Allah (swt) will withhold His (swt) goodness from him on the Day of Judgment and will leave him to his own self. And whoever is left to his own self - how miserable will be his state!" The Messenger of Allah (swt), peace be upon him and his family, said: "Any woman who harms her husband with her tongue, Allah (swt), the Mighty and Majestic, will not accept any obligatory or voluntary acts of worship from her until she pleases him. Even if she fasts during the day, prays during the night, frees slaves, and spends in the way of Allah (swt) by supporting horses for jihad, she will still be among the first to enter the Fire - unless she seeks his satisfaction. Likewise, the same applies to a man if he wrongs his wife." "Beware! Whoever slaps the cheek or face of a Muslim, Allah (swt) will scatter his bones on the Day of Judgment, and he will be resurrected in chains until he is thrown into Hell - unless he repents." "Whoever sleeps with malice in his heart towards his Muslim brother, he sleeps under the wrath of Allah (swt) and will awaken in the same state until he repents." He (sw) also forbade backbiting and said: "Whoever backbites a Muslim, his fast becomes void, his ablution is invalidated, and he will come on the Day of Judgment with a stench emanating from his mouth more foul than that of a decaying corpse, causing discomfort to the people at the gathering. If he dies before repenting, he dies considering lawful what Allah (swt), the Mighty and Majestic, has forbidden." The Messenger of Allah (swt), peace be upon him and his family, said: "Whoever suppresses his anger while being capable of acting upon it and chooses patience, Allah (swt) will grant him the reward of a martyr." "Beware! Whoever defends his brother in his absence when he hears someone backbiting him in a gathering, Allah (swt) will turn away from him a thousand doors of harm in this world and the Hereafter. But if he does not defend him while being capable of doing so, he will bear the sin of backbiting seventy times." The Messenger of Allah (swt) (peace be upon him and his family) also forbade betrayal and said: "Whoever betrays a trust in this world and does not return it to its rightful owner, then death overtakes him, he will die outside of my faith and will meet Allah (swt) while He is angry with him." He (sw) further said: "Whoever gives false testimony against someone will be hung by his tongue among the hypocrites in the lowest depths of Hell." The Messenger of Allah (swt), peace be upon him and his family, said: "Whoever purchases something that was acquired through betrayal, knowing its origin, is like the one who committed the betrayal." "Whoever withholds a rightful due from his Muslim brother, Allah (swt) will deprive him of the blessings of sustenance - unless he repents." "Beware! Whoever hears of an indecent act and spreads it is like the one who committed it." "Whoever's Muslim brother is in need of a loan and he has the means but refuses to help, Allah (swt) will forbid him from the fragrance of Paradise." "Beware! Whoever patiently endures the bad character of his wife and seeks reward for it, Allah (swt) will grant him the reward of the grateful ones." "Beware! Any woman who does not treat her husband kindly and burdens him with what he cannot bear or handle, Allah (swt) will not accept any of her good deeds, and she will meet Allah (swt) while He is angry with her." "Beware! Whoever honors his Muslim brother is indeed honoring Allah (swt), the Mighty and Majestic." The Messenger of Allah (swt) (peace be upon him and his family) also forbade a man from leading a group in prayer without their permission and said: "Whoever leads a group in prayer with their permission, and they are pleased with him, and he is moderate in leading them - perfecting his prayer with proper standing, recitation, bowing, prostration, and sitting - will receive a reward equal to theirs, without their reward being diminished in the least." The Messenger of Allah (swt) (peace be upon him and his family) said: "Whoever goes to visit a relative, using himself and his wealth to maintain family ties, Allah (swt), the Mighty and Majestic, will grant him the reward of one hundred martyrs. For every step he takes, he will receive forty thousand good deeds, forty thousand sins will be erased from him, and his rank will be elevated by forty thousand degrees. It will be as if he worshiped Allah (swt) for one hundred years with patience and seeking reward." "Whoever fulfills the need of a blind person from the needs of this world and walks with him until Allah (swt) fulfills his need, Allah (swt) will grant him freedom from hypocrisy and freedom from the Fire, fulfill seventy of his worldly needs, and he will continue to be immersed in Allah's (swt) mercy until he returns." "Whoever falls ill for a day and night and does not complain to his visitors, Allah (swt) will raise him on the Day of Judgment with His close friend, Ibrahim, the Friend of the Most Merciful (as), allowing him to cross the bridge (Sirat) like a flashing lightning bolt." "Whoever strives to fulfill the need of a sick person - whether he completes it or not - will leave his sins as pure as the day his mother gave birth to him." A man from the Ansar said: "May my father and mother be sacrificed for you, O' Messenger of Allah (swt)! If the sick person is from his own household, isn't that more rewarding when he strives to fulfill their need?" The Messenger of Allah (swt) (peace be upon him and his family) replied: "Yes! Indeed, whoever relieves a believer of a worldly hardship, Allah (swt) will relieve him of seventy-two hardships in the Hereafter and seventy-two hardships in this world, the least of which is Abdominal pain." The Messenger of Allah (swt) (peace be upon him and his family) said: "Whoever delays giving the due right to someone while being capable of fulfilling it, every day that passes upon him will be recorded as the sin of a tax collector (oppressor)." "Beware! Whoever hangs a whip before a tyrannical ruler (to intimidate others), Allah (swt) will turn that whip into a serpent of fire on the Day of Judgment, seventy cubits long, which Allah (swt) will unleash upon him in the Fire of Hell - and what a terrible destination!" "Whoever does a good deed for his brother but then reminds him of it (to boast), Allah (swt) will nullify his good deed, record his sin, and will not reward him for his effort." Then he (peace be upon him and his family) said: "Allah (swt), the Mighty and Majestic, says: 'I have forbidden Paradise to the one who reminds others of his favors, the miser, and the tale-bearer (slanderer).'" The Messenger of Allah (swt) (peace be upon him and his family) said: "Indeed, whoever gives charity, for every dirham he donates, he will receive in return the equivalent of Mount Uhud from the blessings of Paradise. And whoever personally delivers charity to a needy person will have the same reward as the giver, without the giver's reward being diminished in the slightest." "Whoever offers the funeral prayer (Salat Al-Janazah) for a deceased person, seventy thousand angels will pray for him, and Allah (swt) will forgive his past and future sins. If he remains until the deceased is buried and the earth is placed over him, for every step he takes, he will earn a qirat of reward, and one qirat is like Mount Uhud." "Whoever sheds tears out of fear of Allah (swt), for every drop of his tears, Allah (swt) will build for him a palace in Paradise adorned with pearls and jewels, filled with what no eye has seen, no ear has heard, and no mind has imagined." "Whoever walks to the mosque seeking to join the congregation, for every step he takes, seventy thousand good deeds will be recorded for him, and his rank will be raised by the same number. If he dies in this state, Allah (swt) will appoint seventy thousand angels to visit him in his grave, to give him glad tidings, comfort him in his loneliness, and seek forgiveness for him until he is resurrected." "Whoever calls the Adhan (the call to prayer) sincerely, seeking Allah's (swt) pleasure, Allah (swt) will reward him with the reward of forty thousand martyrs and forty thousand truthful ones (siddeeqin), and through his intercession, forty thousand sinners from my nation will enter Paradise." The Messenger of Allah (swt) (peace be upon him and his family) said: "Whoever says: 'I bear witness that there is no God but Allah (swt),' seventy thousand angels will send blessings upon him and seek forgiveness for him. On the Day of Judgment, he will be under the shade of the Throne until Allah (swt) completes the reckoning of all creation. And whoever says: 'I bear witness that Muhammad is the Messenger of Allah (swt),' forty thousand angels will write the reward for his statement." "Whoever maintains the first row (in prayer) and safeguards the first Takbir (opening declaration of prayer) without harming any Muslim, Allah (swt) will grant him the reward equal to that of the callers to prayer (Mu'adhins) in this world and the hereafter." "Whoever takes responsibility over a group of people (leadership) will be brought on the Day of Judgment with his hands chained to his neck. If he governed them according to Allah's (swt) command, Allah (swt) will release him. But if he ruled unjustly, he will be cast into the Fire of Hell, and what an evil destination it is." The Prophet (peace be upon him and his family) also said: "Do not belittle any act of evil, even if it seems small in your eyes, and do not think lightly of any act of goodness, even if it appears great in your eyes. For there is no major sin with repentance, and no minor sin with persistence." Shuayb ibn Waqid said: "I asked Husayn ibn Zayd about the length of this narration, and he replied: ' Imam Jafar ibn Muhammad Al-Sadiq (as) ibn Muhammad ibn Ali ibn Al-Husayn ibn Ali ibn Abi Talib (as) narrated to me that Imam (as) compiled this narration from the book that was dictated by the Messenger of Allah (swt) (peace be upon him and his family) and written in the handwriting of Imam Ali ibn Abi Talib (as).'"

4969 - رُوِيَ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عُقْبَةَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "اَلنَّظْرَةُ سَهْمٌ مِنْ سِهَامِ إِبْلِيسَ مَسْمُومٌ مَنْ تَرَكَهَا لِلَّهِ عَزَّ وَ جَلَّ لاَ لِغَيْرِهِ أَعْقَبَهُ اَللَّهُ إِيمَاناً يَجِدُ طَعْمَهُ".

Hadith.4969 - It is narrated from Hisham ibn Salim from Uqbah who said that Abu Abdullah (as) said: "A glance (at what is forbidden) is a poisoned arrow from the arrows of Iblis. Whoever abandons it for the sake of Allah (swt), the Mighty and Majestic, not for any other reason, Allah (swt) will grant him faith whose sweetness he will find in his heart."

4970 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنِ اَلْكَاهِلِيِّ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "اَلنَّظْرَةُ بَعْدَ اَلنَّظْرَةِ تَزْرَعُ فِي اَلْقَلْبِ اَلشَّهْوَةَ وَ كَفَى بِهَا لِصَاحِبِهَا فِتْنَةً".

Hadith.4970 - It is narrated by Ibn Abi Umair from Al-Kahili who said that Abu Abdullah (as) said: "A second glance after the first plants desire in the heart, and that is sufficient as a trial for its beholder."

4971 - وَ رَوَى اَلْأَصْبَغُ بْنُ نُبَاتَةَ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "يَا عَلِيُّ لَكَ أَوَّلُ نَظْرَةٍ وَ اَلثَّانِيَةُ عَلَيْكَ وَ لاَ لَكَ".

Hadith.4971 - It is narrated by Al-Asbagh bin Nubata from Imam Ali ibn Abi Talib (as) who said that the Messenger of Allah (swt) (peace be upon him and his family) said: "O' Ali (as), the first glance is for you, but the second is against you and not in your favor."

4972 - وَ قَالَ أَبُو بَصِيرٍ لِلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ : اَلرَّجُلُ تَمُرُّ بِهِ اَلْمَرْأَةُ فَيَنْظُرُ إِلَى خَلْفِهَا قَالَ "أَ يَسُرُّ أَحَدُكُمْ أَنْ يُنْظَرَ إِلَى أَهْلِهِ وَ ذَاتِ قَرَابَتِهِ" قُلْتُ لاَ قَالَ "فَارْضَ لِلنَّاسِ مَا تَرْضَاهُ لِنَفْسِكَ".

Hadith.4972 - Abu Basir asked Imam Jafar ibn Muhammad Al-Sadiq (as) about a man who looks at a woman passing by and then turns to look at her from behind. Imam (as) replied: "Would any of you like someone to look at his family or close female relatives?" I said: "No." Imam (as) said: "Then be pleased for others what you are pleased with for yourself."

4973 - وَ رَوَى هِشَامٌ وَ حَفْصٌ وَ حَمَّادُ بْنُ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: "مَا يَأْمَنُ اَلَّذِينَ يَنْظُرُونَ فِي أَدْبَارِ اَلنِّسَاءِ أَنْ يُبْتَلَوْا بِذَلِكَ فِي نِسَائِهِمْ".

Hadith.4973 - Hisham, Hafs, and Hammad ibn Uthman narrated from Abu Abdullah (Imam Jafar ibn Muhammad Al-Sadiq (as)) that Imam (as) said: "Those who look at women from behind, are they not afraid that the same may happen to their own women?"

4974 - وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ : فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: ۝ يٰا أَبَتِ اِسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اِسْتَأْجَرْتَ اَلْقَوِيُّ اَلْأَمِينُ ۝ قَالَ "قَالَ لَهَا شُعَيْبٌ عَلَيْهِ اَلسَّلاَمُ يَا بُنَيَّةِ هَذَا قَوِيٌّ قَدْ عَرَفْتِهِ بِرَفْعِ اَلصَّخْرَةِ اَلْأَمِينُ مِنْ أَيْنَ عَرَفْتِهِ قَالَتْ يَا أَبَتِ إِنِّي مَشَيْتُ قُدَّامَهُ فَقَالَ اِمْشِي مِنْ خَلْفِي فَإِنْ ضَلَلْتُ فَأَرْشِدِينِي إِلَى اَلطَّرِيقِ فَإِنَّا قَوْمٌ لاَ نَنْظُرُ فِي أَدْبَارِ اَلنِّسَاءِ".

Hadith.4974 - Safwan ibn Yahya narrated from Abu Al-Hasan (as) regarding the saying of Allah (swt), the Mighty and Majestic: "O' my father, hire him! Indeed, the best one you can hire is the strong and trustworthy" (Surah Al-Qasas, 28:26). Imam (as) said: "Shu'ayb (as) said to his daughter, My daughter, he is strong as you recognized by his lifting of the rock, but how did you know he is trustworthy?' She replied: O' my father, I was walking ahead of him, and he said to me, Walk behind me, and if I go astray, guide me to the path, for we are a people who do not look at the backs of women.'"

4975 - وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "يَا أَيُّهَا اَلنَّاسُ إِنَّمَا اَلنَّظْرَةُ مِنَ اَلشَّيْطَانِ فَمَنْ وَجَدَ مِنْ ذَلِكَ شَيْئاً فَلْيَأْتِ أَهْلَهُ".

Hadith.4975 - The Messenger of Allah (swt) (peace be upon him and his family) said: "O' people, indeed the (lustful) glance is from Satan. So whoever experiences something from that, let him go to his family."

4976 - وَ رَوَى اَلْقَاسِمُ بْنُ مُحَمَّدٍ اَلْجَوْهَرِيُّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَعْتَرِضُ اَلْأَمَةَ لِيَشْتَرِيَهَا قَالَ "لاَ بَأْسَ أَنْ يَنْظُرَ إِلَى مَحَاسِنِهَا وَ يَمَسَّهَا مَا لَمْ يَنْظُرْ إِلَى مَا لاَ يَنْبَغِي لَهُ اَلنَّظَرُ إِلَيْهِ".

Hadith.4976 - Al-Qasim ibn Muhammad Al-Jawhari narrated from Ali ibn Abi Hamzah from Abu Basir, who said: "I asked Abu Abdullah (as) about a man who examines a slave woman to purchase her. Imam (as) said: 'There is no harm in looking at her attractive features and touching her, as long as he does not look at what is not appropriate for him to see.'"

4977 - قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "لَنْ يَعْمَلَ اِبْنُ آدَمَ عَمَلاً أَعْظَمَ عِنْدَ اَللَّهِ عَزَّ وَ جَلَّ مِنْ رَجُلٍ قَتَلَ نَبِيّاً أَوْ هَدَمَ اَلْكَعْبَةَ اَلَّتِي جَعَلَهَا اَللَّهُ قِبْلَةً لِعِبَادِهِ أَوْ أَفْرَغَ مَاءَهُ فِي اِمْرَأَةٍ حَرَاماً".

Hadith.4977 - The Messenger of Allah (swt) (peace be upon him and his family) said: "The son of Adam will not commit a deed greater in sin before Allah (swt), the Almighty and Majestic, than a man who kills a prophet, or demolishes the Kaaba - which Allah (swt) has made a direction for His servants in prayer - or discharges his semen unlawfully into a forbidden woman."

4978 - وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "اَلزِّنَا يُورِثُ اَلْفَقْرَ وَ يَدَعُ اَلدِّيَارَ بَلاَقِعَ".

Hadith.4978 - The Messenger of Allah (swt) (peace be upon him and his family) said: "Adultery brings about poverty and leaves homes deserted."

4979 - وَ قَالَ عَلَيْهِ اَلسَّلاَمُ: "مَا عَجَّتِ اَلْأَرْضُ إِلَى رَبِّهَا عَزَّ وَ جَلَّ كَعَجِيجِهَا مِنْ ثَلاَثٍ مِنْ دَمٍ حَرَامٍ يُسْفَكُ عَلَيْهَا أَوِ اِغْتِسَالٍ مِنْ زِنًى أَوِ اَلنَّوْمِ عَلَيْهَا قَبْلَ طُلُوعِ اَلشَّمْسِ".

Hadith.4979 - Imam (as) said: "The earth has never cried out to its Lord (azj), the Mighty and Majestic, as intensely as it does because of three things: the shedding of unlawful blood upon it, bathing after engaging in unlawful sexual relations, and sleeping on it (earth) before the rising of the sun."

4980 - وَ فِي رِوَايَةِ عَبْدِ اَللَّهِ بْنِ مَيْمُونٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "قَالَ يَعْقُوبُ لاِبْنِهِ يُوسُفَ عَلَيْهِ اَلسَّلاَمُ يَا بُنَيَّ لاَ تَزْنِ فَإِنَّ اَلطَّيْرَ لَوْ زَنَى لَتَنَاثَرَ رِيشُهُ".

Hadith.4980 - In the narration of Abdullah ibn Maymun from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), it is reported: "Prophet Ya'qub (as) said to his son Yusuf (as): 'O' my son, do not commit fornication, for if a bird were to commit fornication, its feathers would fall off.'"

4981 - وَ رَوَى عَمْرُو بْنُ أَبِي اَلْمِقْدَامِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "كَانَ فِيمَا أَوْحَى اَللَّهُ تَعَالَى إِلَى مُوسَى بْنِ عِمْرَانَ عَلَيْهِ اَلسَّلاَمُ "يَا مُوسَى بْنَ عِمْرَانَ مَنْ زَنَى زُنِيَ بِهِ وَ لَوْ فِي اَلْعَقِبِ مِنْ بَعْدِهِ يَا مُوسَى بْنَ عِمْرَانَ عِفَّ تَعِفَّ أَهْلُكَ يَا مُوسَى بْنَ عِمْرَانَ إِنْ أَرَدْتَ أَنْ يَكْثُرَ خَيْرُ أَهْلِ بَيْتِكَ فَإِيَّاكَ وَ اَلزِّنَا يَا مُوسَى بْنَ عِمْرَانَ كَمَا تَدِينُ تُدَانُ" ".

Hadith.4981 - Narrated by Amr ibn Abi Al-Miqdam from his father, from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: "It was among what Allah (swt), the Exalted, revealed to Musa ibn Imran (as): O' Musa ibn Imran (as), whoever commits adultery will have adultery committed against him, even if it occurs in his progeny after him. O' Musa ibn Imran (as), preserve your chastity so your family will remain chaste. O' Musa ibn Imran (as), if you desire the goodness of your household to increase, then beware of adultery. O' Musa ibn Imran (as), as you act, so will it be done to you."

4982 - وَ صَعِدَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَلْمِنْبَرَ فَقَالَ: "ثَلاَثَةٌ "لاٰ يُكَلِّمُهُمُ اَللّٰهُ يَوْمَ اَلْقِيٰامَةِ " "وَ لاٰ يَنْظُرُ إِلَيْهِمْ"... "وَ لاٰ يُزَكِّيهِمْ وَ لَهُمْ عَذٰابٌ أَلِيمٌ" شَيْخٌ زَانٍ وَ مَلِكٌ جَبَّارٌ وَ مُقِلٌّ مُخْتَالٌ ".

Hadith.4982 - The Messenger of Allah (swt) (peace be upon him and his family) ascended the pulpit and said: "Three types of people Allah (swt) will not speak to on the Day of Judgment, nor will He (swt) look at them, nor will He (swt) purify them, and for them is a painful punishment: an old man who commits adultery, a tyrannical king, and a poor person who is arrogant."

4983 - وَ فِي رِوَايَةِ اِبْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اَللَّهُ يَوْمَ اَلْقِيَامَةِ وَ لاَ يَنْظُرُ إِلَيْهِمْ وَ لاَ يُزَكِّيهِمْ وَ لَهُمْ عَذَابٌ أَلِيمٌ اَلشَّيْخُ اَلزَّانِي وَ اَلدَّيُّوثُ وَ اَلْمَرْأَةُ تُوطِئُ فِرَاشَ زَوْجِهَا".

Hadith.4983 - In the narration of Ibn Muskan from Muhammad ibn Muslim, from Abu Abdullah (as), he said: "Three types of people Allah (swt) will not speak to on the Day of Judgment, nor will He (swt) look at them, nor will He (swt) purify them, and for them is a painful punishment: an old man who commits adultery, a cuckold (a man who has no sense of honor regarding his family), and a woman who allows another man to violate the sanctity of her husband's bed."

4984 - وَ رَوَى عَلِيُّ بْنُ إِسْمَاعِيلَ اَلْمِيثَمِيُّ عَنْ بَشِيرٍ قَالَ : قَرَأْتُ فِي بَعْضِ اَلْكُتُبِ قَالَ اَللَّهُ تَبَارَكَ وَ تَعَالَى "لاَ أُنِيلُ رَحْمَتِي مَنْ يُعَرِّضُنِي لِلْأَيْمَانِ اَلْكَاذِبَةِ وَ لاَ أُدْنِي مِنِّي يَوْمَ اَلْقِيَامَةِ مَنْ كَانَ زَانِياً".

Hadith.4984 - Ali ibn Ismail Al-Mithami narrated from Basheer, who said: "I read in some books that Allah (swt), the Blessed and Exalted, said: 'I will not grant My (swt) mercy to the one who exposes Me (swt) to false oaths, nor will I bring near to Me (swt) on the Day of Judgment the one who was an adulterer.'"

4985 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "بَرُّوا آبَاءَكُمْ يَبَرَّكُمْ أَبْنَاؤُكُمْ وَ عِفُّوا عَنْ نِسَاءِ اَلنَّاسِ تَعِفَّ نِسَاؤُكُمْ".

Hadith.4985 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Be good to your parents, and your children will be good to you. Remain chaste concerning the women of others, and your women will remain chaste."

4986 - وَ فِي رِوَايَةِ إِبْرَاهِيمَ بْنِ أَبِي اَلْبِلاَدِ قَالَ: "كَانَتِ اِمْرَأَةٌ عَلَى عَهْدِ دَاوُدَ ع يَأْتِيهَا رَجُلٌ يَسْتَكْرِهُهَا عَلَى نَفْسِهَا فَأَلْقَى اَللَّهُ عَزَّ وَ جَلَّ فِي قَلْبِهَا فَقَالَتْ لَهُ إِنَّكَ لاَ تَأْتِينِي مَرَّةً إِلاَّ وَ عِنْدَ أَهْلِكَ مَنْ يَأْتِيهِمْ قَالَ فَذَهَبَ إِلَى أَهْلِهِ فَوَجَدَ عِنْدَ أَهْلِهِ رَجُلاً فَأَتَى بِهِ دَاوُدَ ع فَقَالَ يَا نَبِيَّ اَللَّهِ أُتِيَ إِلَيَّ مَا لَمْ يُؤْتَ إِلَى أَحَدٍ قَالَ وَ مَا ذَاكَ قَالَ وَجَدْتُ هَذَا اَلرَّجُلَ عِنْدَ أَهْلِي فَأَوْحَى اَللَّهُ تَعَالَى إِلَى دَاوُدَ عَلَيْهِ اَلسَّلاَمُ قُلْ لَهُ "كَمَا تَدِينُ تُدَانُ" ".

Hadith.4986 - In the narration of Ibrahim ibn Abi Al-Bilad, it is reported: "There was a woman during the time of Prophet Dawud (as) (David), whom a man would force himself upon. Allah (swt), the Almighty and Exalted, inspired her heart, and she said to him: 'You do not come to me except that someone is with your family.' So the man went to his family and found a man with his wife. He brought that man to Prophet Dawud (as), and said: 'O' Prophet of Allah (swt), something has happened to me that has never happened to anyone else.' Dawud (as) asked: 'And what is that?' The man replied: 'I found this man with my wife.' Then Allah (swt), revealed to Dawud (as), saying: 'Tell him: As you deal, so shall you be dealt with.'"

4987 - وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "إِذَا زَنَى اَلزَّانِي خَرَجَ مِنْهُ رُوحُ اَلْإِيمَانِ فَإِنِ اِسْتَغْفَرَ عَادَ إِلَيْهِ" قَالَ "وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "لاَ يَزْنِي اَلزَّانِي حِينَ يَزْنِي وَ هُوَ مُؤْمِنٌ وَ لاَ يَشْرَبُ اَلشَّارِبُ حِينَ يَشْرَبُ وَ هُوَ مُؤْمِنٌ وَ لاَ يَسْرِقُ اَلسَّارِقُ حِينَ يَسْرِقُ وَ هُوَ مُؤْمِنٌ" " قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ "وَ كَانَ أَبِي عَلَيْهِ اَلسَّلاَمُ يَقُولُ "إِذَا زَنَى اَلزَّانِي فَارَقَهُ رُوحُ اَلْإِيمَانِ" قُلْتُ فَهَلْ يَبْقَى فِيهِ مِنَ اَلْإِيمَانِ شَيْءٌ مَا أَوْ قَدِ اِنْخَلَعَ مِنْهُ أَجْمَعُ قَالَ "لاَ بَلْ فِيهِ فَإِذَا قَامَ عَادَ إِلَيْهِ رُوحُ اَلْإِيمَانِ" ".

Hadith.4987 - Al-Ala reported from Muhammad ibn Muslim who said that Abu Jafar (as) said: "When a fornicator commits fornication, the spirit of faith departs from him. If he seeks forgiveness, it returns to him." Imam (as) also said that the Messenger of Allah (swt) (peace be upon him and his family) said: "A fornicator does not commit fornication while he is a believer, a drinker does not drink while he is a believer, and a thief does not steal while he is a believer." Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) further said: "My father (as) used to say: 'When a fornicator commits fornication, the spirit of faith leaves him.'" I asked: "Does any part of faith remain in him, or does it completely leave him?" Imam (as) replied: "No, rather a part of it remains. But when he ceases the act, the spirit of faith returns to him." [BOOK=BOOK ON LEGAL PUNISHMENTS] كِتَابُ الْحُدُودِ

4988 - رَوَى اَلْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اَلصَّمَدِ بْنِ بَشِيرٍ عَنْ سُلَيْمَانَ بْنِ هِلاَلٍ قَالَ: سَأَلَ بَعْضُ أَصْحَابِنَا أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ جُعِلْتُ فِدَاكَ اَلرَّجُلُ يَنَامُ مَعَ اَلرَّجُلِ فِي لِحَافٍ وَاحِدٍ فَقَالَ "ذُو مَحْرَمٍ" قَالَ لاَ قَالَ "مِنْ ضَرُورَةٍ" قَالَ لاَ قَالَ "يُضْرَبَانِ ثَلاَثِينَ سَوْطاً ثَلاَثِينَ سَوْطاً" قَالَ فَإِنَّهُ فَعَلَ قَالَ "إِنْ كَانَ دُونَ اَلثَّقْبِ فَالْحَدُّ وَ إِنْ هُوَ ثَقَبَ أُقِيمَ قَائِماً ثُمَّ ضُرِبَ ضَرْبَةً بِالسَّيْفِ أَخَذَ اَلسَّيْفُ مِنْهُ مَا أَخَذَ" قَالَ فَقُلْتُ لَهُ فَهُوَ اَلْقَتْلُ فَقَالَ "هُوَ ذَاكَ" قُلْتُ فَامْرَأَةٌ نَامَتْ مَعَ اِمْرَأَةٍ فِي لِحَافٍ فَقَالَ "ذَاتُ مَحْرَمٍ" قُلْتُ لاَ قَالَ "مِنْ ضَرُورَةٍ" قُلْتُ لاَ قَالَ "تُضْرَبَانِ ثَلاَثِينَ سَوْطاً ثَلاَثِينَ سَوْطاً" قُلْتُ فَإِنَّهَا فَعَلَتْ قَالَ فَشَقَّ ذَلِكَ عَلَيْهِ فَقَالَ "أُفٍّ أُفٍّ أُفٍّ" ثَلاَثاً وَ قَالَ "اَلْحَدُّ".

Hadith.4988 - Al-Qasim ibn Muhammad narrated from Abd Al-Ṣamad ibn Bashir from Sulayman ibn Hilal who said: One of our companions asked Abu Abdullah (as), saying: "May I be your ransom, what is the ruling on a man sleeping with another man under one blanket?" Imam (as) asked: "Is he a close relative (mahram)?" The man replied: "No." Imam (as) asked: "Is it due to necessity?" The man said: "No." Imam (as) said: "They are each to be lashed thirty lashes." The man asked: "What if the act was committed?" Imam (as) replied: "If it was less than penetration, then the prescribed punishment (hadd) applies. But if penetration occurred, he is to be made to stand and struck with the sword, and the sword will take from him whatever it takes." The man asked: "So, that is execution?" Imam (as) replied: "That is correct." The man then asked: "And what if a woman sleeps with another woman under one blanket?" Imam (as) asked: "Is she a close relative (mahram)?" The man replied: "No." Imam (as) asked: "Is it due to necessity?" The man replied: "No." Imam (as) said: "They are each to be lashed thirty lashes." The man further asked: "And if they committed the act?" This greatly distressed Imam (as), and Imam (as) said: "Uff! Uff! Uff!" (three times), then said: "The prescribed punishment (hadd) applies."

4989 - وَ رَوَى حَمَّادٌ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ وَجَدَ رَجُلاً مَعَ اِمْرَأَةٍ فِي لِحَافٍ وَاحِدٍ فَضَرَبَ كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ سَوْطٍ غَيْرَ سَوْطٍ".

Hadith.4989 - Hammad narrated from Hariz from Abu Abdullah (as): "Indeed, Imam Ali ibn Abi Talib (as) found a man with a woman under one blanket, so he lashed each of them one hundred lashes, minus one lash."

4990 - وَ رَوَى مُحَمَّدُ بْنُ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ وَ اَلْمَرْأَةِ يُوجَدَانِ فِي لِحَافٍ وَاحِدٍ فَقَالَ "اِجْلِدْهُمَا مِائَةَ جَلْدَةٍ مِائَةَ جَلْدَةٍ".

Hadith.4990 - Muhammad ibn Al-Fuḍayl narrated from Abu Al-Ṣabbah Al-Kinani from Abu Abdullah (as) who said: I asked Imam (as) about a man and a woman found under one blanket. Imam (as) said: "Flog each of them one hundred lashes, one hundred lashes."

4991 - وَ رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : "لاَ يُجْلَدُ رَجُلٌ وَ لاَ اِمْرَأَةٌ حَتَّى يَشْهَدَ عَلَيْهِ أَرْبَعَةُ شُهُودٍ عَلَى اَلْإِيلاَجِ وَ اَلْإِخْرَاجِ" وَ قَالَ "لاَ أَكُونُ أَوَّلَ اَلشُّهُودِ اَلْأَرْبَعَةِ أَخْشَى اَلرَّوْعَةَ أَنْ يَنْكُلَ بَعْضُهُمْ فَأُجْلَدَ".

Hadith.4991 - Aṣim ibn Humayd narrated from Muhammad ibn Qays from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "The Commander of the Faithful (as) said: "A man or a woman shall not be flogged until four witnesses testify explicitly to the act of penetration and withdrawal." Imam (as) also said: "I will not be the first among the four witnesses because I fear that one of them might retract their testimony, and I would then be subjected to flogging."

4992 - وَ رَوَى فَضَالَةُ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "إِنَّ أَصْحَابَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالُوا لِسَعْدِ بْنِ عُبَادَةَ أَ رَأَيْتَ لَوْ وَجَدْتَ عَلَى بَطْنِ اِمْرَأَتِكَ رَجُلاً مَا كُنْتَ صَانِعاً بِهِ قَالَ كُنْتُ أَضْرِبُهُ بِالسَّيْفِ قَالَ فَخَرَجَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَقَالَ "مَا ذَا يَا سَعْدُ " فَقَالَ سَعْدٌ قَالُوا لِي لَوْ وَجَدْتَ عَلَى بَطْنِ اِمْرَأَتِكَ رَجُلاً مَا كُنْتَ تَصْنَعُ بِهِ فَقُلْتُ كُنْتُ أَضْرِبُهُ بِالسَّيْفِ فَقَالَ "يَا سَعْدُ فَكَيْفَ بِأَرْبَعَةٍ" فَقَالَ يَا رَسُولَ اَللَّهِ بَعْدَ رَأْيِ عَيْنِي وَ عِلْمِ اَللَّهِ بِأَنَّهُ قَدْ فَعَلَ فَقَالَ "إِي وَ اَللَّهِ بَعْدَ رَأْيِ عَيْنِكَ وَ عِلْمِ اَللَّهِ بِأَنَّهُ قَدْ فَعَلَ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ قَدْ جَعَلَ لِكُلِّ شَيْءٍ حَدّاً وَ جَعَلَ لِمَنْ تَعَدَّى ذَلِكَ اَلْحَدَّ حَدّاً" ".

Hadith.4992 - Faḍalah narrated from Dawud ibn Abi Yazid who said: I heard Abu Abdullah (as) say: "The companions of the Messenger of Allah (swt) (peace be upon him and his family) said to Saʿd ibn Ubadah, 'What would you do if you found a man with your wife?' He (Sa'd) replied: 'I would strike him with the sword.' Then the Messenger of Allah (swt) (peace be upon him and his family) came out and said: 'What is this, O' Saʿd?' Saʿd said: 'They asked me what I would do if I found a man with my wife, and I said I would strike him with the sword.' The Prophet (peace be upon him and his family) said: 'O' Saʿd, but what about the requirement of four witnesses?' Saʿd replied: 'O' Messenger of Allah (swt), even after seeing it with my own eyes and knowing, as Allah (swt) knows, that it has happened?' The Prophet (peace be upon him and his family) said: 'Yes, by Allah (swt), even after you see it with your own eyes and Allah (swt) knows it has happened, because Allah (swt), the Glorious and Exalted, has set limits for everything, and for whoever transgresses these limits, Allah (swt) has also prescribed a punishment.'"

4993 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبَانٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنْ رَجُلٍ مُحْصَنٍ فَجَرَ بِامْرَأَةٍ فَشَهِدَ عَلَيْهِ ثَلاَثَةُ رِجَالٍ وَ اِمْرَأَتَانِ قَالَ "وَجَبَ عَلَيْهِ اَلرَّجْمُ فَإِنْ شَهِدَ عَلَيْهِ رَجُلاَنِ وَ أَرْبَعُ نِسْوَةٍ فَلاَ تَجُوزُ شَهَادَتُهُمْ وَ لاَ يُرْجَمُ وَ لَكِنْ يُضْرَبُ اَلْحَدَّ حَدَّ اَلزَّانِي".

Hadith.4993 - Al-Hasan ibn Mahbub narrated from Aban, from Al-Halabi, from Abu Abdullah (as) that Imam (as) was asked about a married man who committed adultery with a woman, and three men and two women testified against him. Imam (as) said: "The punishment of stoning becomes obligatory upon him. However, if two men and four women testify against him, their testimony is not accepted, and he is not stoned, but rather he is subjected to the prescribed punishment for a fornicator."

4994 - وَ رَوَى شُعَيْبٌ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "قَضَى عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ تَزَوَّجَ اِمْرَأَةَ رَجُلٍ أَنَّهُ رَجَمَ اَلْمَرْأَةَ وَ ضَرَبَ اَلرَّجُلَ اَلْحَدَّ وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "لَوْ عَلِمْتُ أَنَّكَ عَلِمْتَ لَفَضَخْتُ رَأْسَكَ بِالْحِجَارَةِ" ".

Hadith.4994 - Shuayb narrated from Abu Baṣir who said that Abu Jafar (as) said: "Imam Ali ibn Abi Talib (as) ruled in the case of a man who married another man's wife, that the woman should be stoned, and the man should be given the prescribed punishment (for fornication). Imam (as) then said: 'If I knew that you were aware (that she was already married), I would have crushed your head with stones.'"

4995 - : وَ خَرَجَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ بِشُرَاحَةَ اَلْهَمْدَانِيَّةِ فَكَادَ اَلنَّاسُ يَقْتُلُ بَعْضُهُمْ بَعْضاً مِنَ اَلزِّحَامِ فَلَمَّا رَأَى ذَلِكَ أَمَرَ بِرَدِّهَا حَتَّى خَفَّتِ اَلزَّحْمَةُ ثُمَّ أُخْرِجَتْ وَ أُغْلِقَ اَلْبَابُ قَالَ "فَرَمَوْهَا حَتَّى مَاتَتْ" ثُمَّ أَمَرَ بِالْبَابِ فَفُتِحَ قَالَ فَجَعَلَ مَنْ دَخَلَ يَلْعَنُهَا قَالَ فَلَمَّا رَأَى ذَلِكَ نَادَى مُنَادِيهِ "أَيُّهَا اَلنَّاسُ اِرْفَعُوا أَلْسِنَتَكُمْ عَنْهَا فَإِنَّهُ لاَ يُقَامُ حَدٌّ إِلاَّ كَانَ كَفَّارَةَ ذَلِكَ اَلذَّنْبِ كَمَا يُجْزَى اَلدَّيْنُ بِالدَّيْنِ".

Hadith.4995 - The Commander of the Faithful (as) brought out Shuraha Al-Hamdaniyyah, and the crowd became so dense that people were almost killing one another due to the overcrowding. When Imam (as) saw this, Imam (as) ordered her to be taken back until the crowd dispersed. Then she was brought out again, and the gate was closed. Imam (as) said: "They stoned her until she died." Afterward, Imam (as) commanded that the gate be opened, and whoever entered began cursing her. When Imam (as) observed this, Imam (as) called out through his announcer, "O' people! Restrain your tongues from her, for no punishment is carried out except that it serves as atonement for that sin, just as a debt is repaid by a debt."

4996 - وَ رَوَى زُرْعَةُ عَنْ سَمَاعَةَ قَالَ قَالَ : "إِذَا زَنَى اَلرَّجُلُ فَجُلِدَ فَلَيْسَ يَنْبَغِي لِلْإِمَامِ أَنْ يَنْفِيَهُ مِنَ اَلْأَرْضِ اَلَّتِي جُلِدَ فِيهَا إِلَى غَيْرِهَا وَ إِنَّمَا عَلَى اَلْإِمَامِ أَنْ يُخْرِجَهُ مِنَ اَلْمِصْرِ اَلَّذِي جُلِدَ فِيهِ".

Hadith.4996 - Zur'ah narrated from Sama'ah who said: The Imam (as) said: "If a man commits adultery and is flogged, it is not appropriate for the Imam to exile him from the land where he was flogged to another place. Rather, it is upon the Imam to expel him from the city in which he was flogged."

4997 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "اَلشَّيْخُ وَ اَلشَّيْخَةُ جُلِدَ مِائَةً وَ اَلرَّجْمَ وَ اَلْبِكْرُ وَ اَلْبِكْرَةُ جُلِدَ مِائَةً وَ نَفْيَ سَنَةٍ وَ اَلنَّفْيُ مِنْ بَلَدٍ إِلَى بَلَدٍ وَ قَدْ نَفَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ رَجُلَيْنِ مِنَ اَلْكُوفَةِ إِلَى اَلْبَصْرَةِ ".

Hadith.4997 - Hammad narrated from Al-Halabi who reported from Abu Abdullah (as) that he said: "An elderly man and an elderly woman are to be flogged one hundred lashes and then stoned. A virgin man and a virgin woman are to be flogged one hundred lashes and exiled for a year. The exile is from one city to another. Indeed, Commander of the Faithful (as) exiled two men from Kufa to Basra."

4998 - وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي اَلْقُرْآنِ رَجْمٌ قَالَ "نَعَمْ" قُلْتُ كَيْفَ قَالَ " اَلشَّيْخُ وَ اَلشَّيْخَةُ فَارْجُمُوهُمَا اَلْبَتَّةَ فَإِنَّهُمَا قَضَيَا اَلشَّهْوَةَ ".

Hadith.4998 - Hisham ibn Salim narrated from Sulayman ibn Khalid who said: I asked Abu Abdullah (as) about the stoning mentioned in the Quran. Imam (as) replied: "Yes." I asked: "How is it mentioned?" Imam (as) said: "The old man and the old woman - stone them absolutely, for they have fulfilled their desire."

4999 - وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: "إِذَا جَامَعَ اَلرَّجُلُ وَلِيدَةَ اِمْرَأَتِهِ فَعَلَيْهِ مَا عَلَى اَلزَّانِي".

Hadith.4999 - Al-Alaa narrated from Muhammad ibn Muslim, who reported from one of the two Imams (peace be upon them), who said: "If a man has intercourse with the slave woman of his wife, then upon him is the same punishment as that of a fornicator."

5000 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ زَوَّجَ أَمَتَهُ رَجُلاً ثُمَّ وَقَعَ عَلَيْهَا قَالَ "يُضْرَبُ اَلْحَدَّ".

Hadith.5000 - Hammad narrated from Al-Halabi, who reported from Abu Abdullah (as) regarding a man who married off his slave woman to another man and then had intercourse with her. Imam (as) said: "He is to be subjected to the legal punishment (Hadd)."

5001 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اِمْرَأَةٍ اِقْتَضَّتْ جَارِيَةً بِيَدِهَا قَالَ "عَلَيْهَا اَلْمَهْرُ وَ تُضْرَبُ اَلْحَدَّ".

Hadith.5001 - Muhammad ibn Abi Umayr narrated from Abdullah ibn Sinan, who reported from Abu Abdullah (as) regarding a woman who took the virginity of a bondwoman with her hand. Imam (as) said: "She must pay the dowry and is to be subjected to the legal punishment (Hadd)."

5002 - وَ فِي خَبَرٍ آخَرَ: "وَ تُضْرَبُ ثَمَانِينَ".

Hadith.5002 - And in another narration: "She is to be given eighty lashes."

5003 - وَ فِي رِوَايَةِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ وَقَعَ عَلَى مُكَاتَبَتِهِ فَقَالَ "إِنْ كَانَتْ أَدَّتِ اَلرُّبُعَ ضُرِبَ اَلْحَدَّ وَ إِنْ كَانَ مُحْصَناً رُجِمَ وَ إِنْ لَمْ يَكُنْ أَدَّتْ شَيْئاً فَلَيْسَ عَلَيْهِ شَيْءٌ".

Hadith.5003 - In the narration of Al-Halabi from Abu Abdullah (as), regarding a man who had intercourse with his slave woman who was in the process of being freed (mukatabah). Imam (as) said: "If she had paid a quarter of the contract, he is to be given the prescribed punishment (the hadd), and if he was married (muhsan), he is to be stoned. However, if she had not paid anything, then there is nothing upon him."

5004 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "مَنْ غَشِيَ اِمْرَأَتَهُ بَعْدَ اِنْقِضَاءِ اَلْعِدَّةِ جُلِدَ اَلْحَدَّ وَ إِنْ غَشِيَهَا قَبْلَ اِنْقِضَاءِ اَلْعِدَّةِ كَانَ غِشْيَانُهُ إِيَّاهَا رَجْعَةً لَهَا".

Hadith.5004 - Narrated by Al-Hasan ibn Mahbub from Muhammad ibn Al-Qasim, who said that Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Whoever has intercourse with his wife after the completion of her waiting period ('iddah) is to be subjected to the prescribed punishment (hadd). However, if he has intercourse with her before the completion of her waiting period, that act is considered a return (reconciliation) to her."

5005 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي غُلاَمٍ صَغِيرٍ لَمْ يُدْرِكِ اِبْنِ عَشْرِ سِنِينَ زَنَى بِامْرَأَةٍ قَالَ "يُجْلَدُ اَلْغُلاَمُ دُونَ اَلْحَدِّ وَ تُضْرَبُ اَلْمَرْأَةُ اَلْحَدَّ كَامِلاً" قُلْتُ فَإِنْ كَانَتْ مُحْصَنَةً قَالَ "لاَ تُرْجَمُ لِأَنَّ اَلَّذِي نَكَحَهَا لَيْسَ بِمُدْرِكٍ وَ لَوْ كَانَ مُدْرِكاً رُجِمَتْ".

Hadith.5005 - Narrated by Al-Hasan ibn Mahbub from Abu Ayyub, from Sulayman ibn Khalid, from Abu Basir, from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) regarding a young boy who had not yet reached the age of ten and committed adultery with a woman. Imam (as) said: "The boy is to be beaten with lashes but not subjected to the full prescribed punishment (hadd), whereas the woman is to be given the full hadd punishment." I asked: "What if she was married (muhsanah)?" Imam (as) replied: "She is not to be stoned because the one who had intercourse with her is not mature. However, if he had been mature, she would have been stoned."

5006 - وَ فِي رِوَايَةِ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي مَرْيَمَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي آخِرِ مَا لَقِيتُهُ عَنْ غُلاَمٍ لَمْ يَبْلُغِ اَلْحُلُمَ وَقَعَ عَلَى اِمْرَأَةٍ أَوْ فَجَرَ بِامْرَأَةٍ أَيُّ شَيْءٍ يُصْنَعُ بِهِمَا قَالَ "يُضْرَبُ اَلْغُلاَمُ دُونَ اَلْحَدِّ وَ يُقَامُ عَلَى اَلْمَرْأَةِ اَلْحَدُّ" فَقُلْتُ جَارِيَةٌ لَمْ تَبْلُغْ وُجِدَتْ مَعَ رَجُلٍ يَفْجُرُ بِهَا قَالَ "تُضْرَبُ اَلْجَارِيَةُ دُونَ اَلْحَدِّ وَ يُقَامُ عَلَى اَلرَّجُلِ اَلْحَدُّ".

Hadith.5006 - Narrated by Yunus ibn Ya'qub from Abu Maryam who said: I asked Abu Abdullah (as) during the last time I met Imam (as), about a boy who had not reached puberty and committed adultery with a woman or fornicated with a woman. What should be done to them? Imam (as) replied: "The boy is to be beaten but not subjected to the full prescribed punishment (hadd), while the hadd punishment is to be carried out on the woman." I then asked: "What if a young girl who has not reached puberty was found with a man committing fornication with her?" Imam (as) replied: "The girl is to be beaten but not given the full hadd punishment, and the hadd punishment is to be carried out on the man."

5007 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ: إِنَّ عَبَّادَ اَلْمَكِّيِّ قَالَ قَالَ لِي سُفْيَانُ اَلثَّوْرِيُّ أَرَى لَكَ مِنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَنْزِلَةً فَاسْأَلْهُ عَنْ رَجُلٍ زَنَى وَ هُوَ مَرِيضٌ فَإِنْ أُقِيمَ عَلَيْهِ اَلْحَدُّ خَافُوا أَنْ يَمُوتَ مَا تَقُولُ فِيهِ قَالَ فَسَأَلْتُهُ فَقَالَ لِي "هَذِهِ اَلْمَسْأَلَةُ مِنْ تِلْقَاءِ نَفْسِكَ أَوْ أَمَرَكَ إِنْسَانٌ أَنْ تَسْأَلَ عَنْهَا" فَقُلْتُ لَهُ إِنَّ سُفْيَانَ اَلثَّوْرِيَّ أَمَرَنِي أَنْ أَسْأَلَكَ عَنْهَا فَقَالَ "إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أُتِيَ بِرَجُلٍ أَحْبَنَ قَدِ اِسْتَسْقَى بَطْنُهُ وَ بَدَتْ عُرُوقُ فَخِذَيْهِ وَ قَدْ زَنَى بِامْرَأَةٍ مَرِيضَةٍ فَأَمَرَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَأُتِيَ بِعُرْجُونٍ فِيهِ مِائَةُ شِمْرَاخٍ فَضَرَبَهُ بِهِ ضَرْبَةً وَاحِدَةً وَ ضَرَبَهَا بِهِ ضَرْبَةً وَاحِدَةً وَ خَلَّى سَبِيلَهُمَا وَ ذَلِكَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ ۝ وَ خُذْ بِيَدِكَ ضِغْثاً فَاضْرِبْ بِهِ وَ لاٰ تَحْنَثْ ۝ ".

Hadith.5007 - Narrated by Al-Hasan ibn Mahbub from Hanan ibn Sadir who said: Indeed, Abbad Al-Makki said that Sufyan Al-Thawri told me, "I see that you have a close relationship with Abu Abdullah (as), so ask Imam (as) about a man who committed adultery while he is ill. If the prescribed punishment (hadd) is carried out on him, they fear he might die. What is your opinion on this matter?" So I asked Imam (as), and Imam (as) said to me: "Is this question from yourself, or did someone instruct you to ask about it?" I replied: "Sufyan Al-Thawri ordered me to ask you about it." Imam (as) said: "The Messenger of Allah (swt) (peace and blessings be upon him and his family) was brought a man who was obese, his stomach was swollen, and the veins of his thighs were visible, and he had committed adultery with a sick woman. The Messenger of Allah (swt) (peace and blessings be upon him and his family) commanded that a palm branch with one hundred stalks be brought, and he struck him with it once and struck her with it once, and then he set them both free. This is in accordance with the saying of Allah (swt) Almighty: 'And take in your hand a bundle of thin grass and strike with it, and do not break your oath'." (Surah Sad 38:44)

5008 - وَ رَوَى مُوسَى بْنُ بَكْرٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "لَوْ أَنَّ رَجُلاً أَخَذَ حُزْمَةً مِنْ قُضْبَانٍ أَوْ أَصْلاً فِيهِ قُضْبَانٌ فَضَرَبَهُ ضَرْبَةً وَاحِدَةً أَجْزَأَهُ عَنْ عِدَّةِ مَا يُرِيدُ أَنْ يَجْلِدَهُ مِنْ عِدَّةِ اَلْقُضْبَانِ".

Hadith.5008 - Narrated by Musa ibn Bakr from Zurara who said: Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) said: "If a man were to take a bundle of rods or a branch containing multiple rods and struck someone with it once, it would suffice him for however many lashes he intended to administer, equal to the number of rods in that bundle."

5009 - وَ فِي رِوَايَةِ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ وَ صَفْوَانَ وَ غَيْرِ وَاحِدٍ رَفَعُوهُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: "إِذَا أَقَرَّ اَلزَّانِي اَلْمُحْصَنُ كَانَ أَوَّلَ مَنْ يَرْجُمُهُ اَلْإِمَامُ ثُمَّ اَلنَّاسُ وَ إِذَا قَامَتْ عَلَيْهِ اَلْبَيِّنَةُ كَانَ أَوَّلَ مَنْ يَرْجُمُهُ اَلْبَيِّنَةُ ثُمَّ اَلْإِمَامُ ثُمَّ اَلنَّاسُ".

Hadith.5009 - Narrated by Abdullah ibn Al-Mughira, Safwan, and others, who reported it to Abu Abdullah (as), that Imam (as) said: "If a married adulterer confesses, the Imam should be the first to stone him, followed by the people. But if the evidence is established against him, the witnesses should be the first to stone him, then the Imam, and then the people."

5010 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ ضَرَبَ رَجُلاً تَزَوَّجَ اِمْرَأَةً فِي نِفَاسِهَا قَبْلَ أَنْ تَطْهُرَ اَلْحَدَّ".

Hadith.5010 - Narrated by Hammad from Al-Halabi from Abu Abdullah (as): "Indeed, Imam Ali ibn Abi Talib (as) punished with the prescribed punishment (hadd) a man who married a woman during her postpartum bleeding (nifas) before she became pure."

5011 - وَ رَوَى أَبَانٌ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "يُضْرَبُ اَلرَّجُلُ اَلْحَدَّ قَائِماً وَ اَلْمَرْأَةُ قَاعِدَةً وَ يُضْرَبُ كُلُّ عُضْوٍ وَ يُتْرَكُ اَلْوَجْهُ وَ اَلْمَذَاكِيرُ".

Hadith.5011 - Narrated by Aban from Zurara from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "A man is subjected to the prescribed punishment (hadd) while standing, and a woman while sitting. Every part of the body is struck except the face and the private parts."

5012 - وَ فِي رِوَايَةِ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "حَدُّ اَلزَّانِي كَأَشَدِّ مَا يَكُونُ مِنَ اَلْحُدُودِ".

Hadith.5012 - In the narration of Sama'ah from Abu Abdullah (as), he said: "The punishment for adultery is the most severe of all prescribed punishments."

5013 - وَ رَوَى طَلْحَةُ بْنُ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ يُجَرَّدُ فِي حَدٍّ وَ لاَ يُشْبَحُ يَعْنِي يُمَدُّ" وَ قَالَ "يُضْرَبُ اَلزَّانِي عَلَى اَلْحَالِ اَلَّتِي يُوجَدُ عَلَيْهَا، إِنْ وُجِدَ عُرْيَاناً ضُرِبَ عُرْيَاناً وَ إِنْ وُجِدَ وَ عَلَيْهِ ثِيَابُهُ ضُرِبَ وَ عَلَيْهِ ثِيَابُهُ".

Hadith.5013 - Talhah ibn Zayd narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), that he said: "A person should not be stripped of their clothing nor stretched out (meaning tied or extended) for any legal punishment." Imam (as) also said: "The adulterer should be beaten in the state in which they are found; if they are found unclothed, they are beaten while unclothed, and if they are found clothed, they are beaten while clothed."

5014 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ اَلْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ ع قَالَ: "أُتِيَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ بِرَجُلٍ وُجِدَ تَحْتَ فِرَاشِ رَجُلٍ فَأَمَرَ بِهِ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَلُوِّثَ فِي مَخْرُأَةٍ".

Hadith.5014 - Ibn Abi Umayr narrated from Hafs ibn Al-Bukhtari from Abu Abdullah (as) who said: "A man was brought to Commander of the Faithful (as) after being found beneath another man's bed. The Commander of the Faithful (as) ordered that he be dragged through a public latrine."

5015 - وَ رَوَى عَلِيُّ بْنُ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَزْنِي فِي اَلْيَوْمِ اَلْوَاحِدِ مِرَاراً قَالَ "إِنْ زَنَى بِامْرَأَةٍ وَاحِدَةٍ كَذَا وَ كَذَا مَرَّةً فَإِنَّمَا عَلَيْهِ حَدٌّ وَاحِدٌ وَ إِنْ هُوَ زَنَى بِنِسَاءٍ شَتَّى فِي يَوْمٍ وَاحِدٍ أَوْ فِي سَاعَةٍ وَاحِدَةٍ فَإِنَّ عَلَيْهِ فِي كُلِّ اِمْرَأَةٍ فَجَرَ بِهَا حَدّاً".

Hadith.5015 - Ali ibn Abi Hamzah narrated from Abu Basir from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: I asked Imam (as) about a man who commits adultery multiple times in a single day. Imam (as) replied: "If he commits adultery with the same woman multiple times, then only one punishment (hadd) applies to him. However, if he commits adultery with different women in the same day or even in the same hour, then for each woman he has violated, a separate punishment (hadd) applies."

5016 - وَ رَوَى يُونُسُ بْنُ يَعْقُوبَ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "أَتَتِ اِمْرَأَةٌ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَتْ إِنِّي قَدْ فَجَرْتُ فَأَعْرَضَ بِوَجْهِهِ عَنْهَا فَتَحَوَّلَتْ حَتَّى اِسْتَقْبَلَتْ وَجْهَهُ فَقَالَتْ إِنِّي قَدْ فَجَرْتُ فَأَعْرَضَ عَنْهَا بِوَجْهِهِ ثُمَّ اِسْتَقْبَلَتْهُ فَقَالَتْ إِنِّي قَدْ فَجَرْتُ فَأَعْرَضَ عَنْهَا ثُمَّ اِسْتَقْبَلَتْهُ فَقَالَتْ إِنِّي قَدْ فَجَرْتُ فَأَمَرَ بِهَا فَحُبِسَتْ وَ كَانَتْ حَامِلاً فَتَرَبَّصَ بِهَا حَتَّى وَضَعَتْ ثُمَّ أَمَرَ بِهَا بَعْدَ ذَلِكَ فَحُفِرَ لَهَا حَفِيرَةٌ فِي اَلرَّحَبَةِ وَ خَاطَ عَلَيْهَا ثَوْباً جَدِيداً وَ أَدْخَلَهَا اَلْحُفْرَةَ إِلَى اَلْحَقْوِ وَ مَوْضِعِ اَلثَّدْيَيْنِ وَ أَغْلَقَ بَابَ اَلرَّحَبَةِ وَ رَمَاهَا بِحَجَرٍ وَ قَالَ " بِسْمِ اَللَّهِ اَللَّهُمَّ عَلَى تَصْدِيقِ كِتَابِكَ، وَ سُنَّةِ نَبِيِّكَ " ثُمَّ أَمَرَ قَنْبَرَ فَرَمَاهَا بِحَجَرٍ ثُمَّ دَخَلَ مَنْزِلَهُ وَ قَالَ "يَا قَنْبَرُ اِئْذَنْ لِأَصْحَابِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ " فَدَخَلُوا فَرَمَوْهَا بِحَجَرٍ حَجَرٍ ثُمَّ قَامُوا لاَ يَدْرُونَ أَ يُعِيدُونَ حِجَارَتَهُمْ أَوْ يَرْمُونَ بِحِجَارَةٍ غَيْرِهَا وَ بِهَا رَمَقٌ فَقَالُوا يَا قَنْبَرُ أَخْبِرْهُ أَنَّا قَدْ رَمَيْنَاهَا بِحِجَارَتِنَا وَ بِهَا رَمَقٌ فَكَيْفَ نَصْنَعُ فَقَالَ "عُودُوا فِي حِجَارَتِكُمْ" فَعَادُوا حَتَّى قُضِيَتْ فَقَالُوا لَهُ فَقَدْ مَاتَتْ فَكَيْفَ نَصْنَعُ بِهَا قَالَ "فَادْفَعُوهَا إِلَى أَوْلِيَائِهَا وَ مُرُوهُمْ أَنْ يَصْنَعُوا بِهَا كَمَا يَصْنَعُونَ بِمَوْتَاهُمْ" ".

Hadith.5016 - Yunus ibn Ya'qub narrated from Abu Maryam, who narrated from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) that a woman came to Commander of the Faithful (as) and said: "I have committed adultery." Imam (as) turned his face away from her. She moved to face Imam (as) again and repeated: "I have committed adultery," but Imam (as) turned away once more. She repeated it a third and then a fourth time. After the fourth confession, Imam (as) ordered that she be detained. It was discovered that she was pregnant, so Imam (as) waited until she gave birth. Afterward, Imam (as) commanded that a pit be dug for her in the open space of Rahbah. Imam (as) dressed her in a new garment and placed her into the pit up to her waist and chest level. Imam (as) then closed the gate of Rahbah and threw a stone at her, saying, "In the name of Allah (swt). O' Allah (swt), in confirmation of Your Book and the Sunnah of Your Prophet." Then Imam (as) instructed Qanbar to throw a stone at her. Afterward, Imam (as) returned to his house and said: "O' Qanbar, permit the companions of Muhammad (peace be upon him and his family) to enter." They entered and began stoning her, each throwing a stone. When they were unsure whether to reuse the same stones or throw new ones while she was still alive, they said: "O' Qanbar, inform him that we have stoned her with our stones, but she is still alive. What should we do?" Imam (as) replied: "Return to your stones," and they continued until she died. They asked: "She has now died, what should we do with her?" Imam (as) said: "Hand her over to her family and instruct them to treat her as they would their deceased."

5017 - وَ رَوَى سَعْدُ بْنُ طَرِيفٍ عَنِ اَلْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: أَتَى رَجُلٌ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَأَعْرَضَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ بِوَجْهِهِ عَنْهُ ثُمَّ قَالَ لَهُ "اِجْلِسْ" فَأَقْبَلَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ عَلَى اَلْقَوْمِ فَقَالَ "أَ يَعْجِزُ أَحَدُكُمْ إِذَا قَارَفَ هَذِهِ اَلسَّيِّئَةَ أَنْ يَسْتُرَ عَلَى نَفْسِهِ كَمَا سَتَرَ اَللَّهُ عَلَيْهِ" فَقَامَ اَلرَّجُلُ فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَقَالَ "وَ مَا دَعَاكَ إِلَى مَا قُلْتَ" قَالَ طَلَبُ اَلطَّهَارَةِ قَالَ "وَ أَيُّ اَلطَّهَارَةِ أَفْضَلُ مِنَ اَلتَّوْبَةِ" ثُمَّ أَقْبَلَ عَلَى أَصْحَابِهِ يُحَدِّثُهُمْ فَقَامَ اَلرَّجُلُ فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَقَالَ لَهُ "أَ تَقْرَأُ شَيْئاً مِنَ اَلْقُرْآنِ " قَالَ نَعَمْ فَقَالَ "اِقْرَأْ" فَقَرَأَ فَأَصَابَ فَقَالَ لَهُ "أَ تَعْرِفُ مَا يَلْزَمُكَ مِنْ حُقُوقِ اَللَّهِ عَزَّ وَ جَلَّ فِي صَلاَتِكَ وَ زَكَاتِكَ" فَقَالَ نَعَمْ فَسَأَلَهُ فَأَصَابَ فَقَالَ لَهُ "هَلْ بِكَ مِنْ مَرَضٍ يَعْرُوكَ أَوْ تَجِدُ وَجَعاً فِي رَأْسِكَ أَوْ شَيْئاً فِي بَدَنِكَ أَوْ غَمّاً فِي صَدْرِكَ" فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ لاَ فَقَالَ "وَيْحَكَ اِذْهَبْ حَتَّى نَسْأَلَ عَنْكَ فِي اَلسِّرِّ كَمَا سَأَلْنَاكَ فِي اَلْعَلاَنِيَةِ فَإِنْ لَمْ تَعُدْ إِلَيْنَا لَمْ نَطْلُبْكَ" قَالَ فَسَأَلَ عَنْهُ فَأُخْبِرَ أَنَّهُ سَالِمُ اَلْحَالِ وَ أَنَّهُ لَيْسَ هُنَاكَ شَيْءٌ يَدْخُلُ عَلَيْهِ بِهِ اَلظَّنُّ قَالَ ثُمَّ عَادَ اَلرَّجُلُ إِلَيْهِ فَقَالَ لَهُ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَقَالَ لَهُ "لَوْ أَنَّكَ لَمْ تَأْتِنَا لَمْ نَطْلُبْكَ وَ لَسْنَا بِتَارِكِيكَ إِذْ لَزِمَكَ حُكْمُ اَللَّهِ عَزَّ وَ جَلَّ" ثُمَّ قَالَ "يَا مَعْشَرَ اَلنَّاسِ إِنَّهُ يُجْزِي مَنْ حَضَرَ مِنْكُمْ رَجْمَهُ عَمَّنْ غَابَ فَنَشَدْتُ اَللَّهَ رَجُلاً مِنْكُمْ يَحْضُرُ غَداً لَمَّا تَلَثَّمَ بِعِمَامَتِهِ حَتَّى لاَ يَعْرِفَ بَعْضُكُمْ بَعْضاً وَ أْتُونِي بِغَلَسٍ حَتَّى لاَ يَنْظُرَ بَعْضُكُمْ بَعْضاً فَإِنَّا لاَ نَنْظُرُ فِي وَجْهِ رَجُلٍ وَ نَحْنُ نَرْجُمُهُ بِالْحِجَارَةِ" قَالَ فَغَدَا اَلنَّاسُ كَمَا أَمَرَهُمْ قَبْلَ إِسْفَارِ اَلصُّبْحِ فَأَقْبَلَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ عَلَيْهِمْ ثُمَّ قَالَ "نَشَدْتُ اَللَّهَ رَجُلاً مِنْكُمْ لِلَّهِ عَلَيْهِ مِثْلُ هَذَا اَلْحَقِّ أَنْ يَأْخُذَ لِلَّهِ بِهِ فَإِنَّهُ لاَ يَأْخُذُ لِلَّهِ عَزَّ وَ جَلَّ بِحَقٍّ مَنْ يَطْلُبُهُ اَللَّهُ بِمِثْلِهِ" قَالَ فَانْصَرَفَ وَ اَللَّهِ قَوْمٌ مَا نَدْرِي مَنْ هُمْ حَتَّى اَلسَّاعَةِ ثُمَّ رَمَاهُ بِأَرْبَعَةِ أَحْجَارٍ وَ رَمَاهُ اَلنَّاسُ.

Hadith.5017 - Sa'd ibn Tarif narrated from Al-Asbagh ibn Nubata who said: A man came to Commander of the Faithful (as) and said: "O' Commander of the Faithful, I have committed adultery, so purify me." Commander of the Faithful (as) turned his face away from him and then said to him: "Sit down." Then Imam Ali ibn Abi Talib (as) turned to the people and said: "Is it beyond any of you, if he commits such a sin, to conceal it upon himself as Allah (swt) has concealed it for him?" The man stood up again and said: "O' Commander of the Faithful, I have committed adultery, so purify me." Imam Ali ibn Abi Talib (as) asked him: "What led you to say what you have said?" He replied: "The desire for purification." Imam Ali ibn Abi Talib (as) said: "And what purification is better than repentance?" Then Imam (as) turned back to his companions, engaging them in conversation. Yet again, the man stood up and said: "O' Commander of the Faithful, I have committed adultery, so purify me." Imam Ali ibn Abi Talib (as) asked him: "Do you recite anything from the Qur'an?" He replied: "Yes." Imam Ali ibn Abi Talib (as) said: "Recite." So the man recited and did so correctly. Imam Ali ibn Abi Talib (as) asked him: "Do you know what obligations are upon you from the rights of Allah (swt), the Exalted, in your prayers and zakat?" The man answered: "Yes." Imam Ali ibn Abi Talib (as) questioned him and the man answered correctly. Then Imam Ali ibn Abi Talib (as) asked: "Do you suffer from any illness, or do you feel pain in your head, or any ailment in your body, or any distress in your chest?" The man replied: "O' Commander of the Faithful, no (I am not ill or distressed)." Imam Ali (as) said: "Woe to you! Go until we inquire about you privately as we questioned you publicly. If you do not return to us, we will not pursue you." It is narrated that Imam Ali (as) inquired about the man and was informed that he was in sound condition and that there was nothing about him that raised suspicion. However, the man returned and said: "O' Commander of the Faithful, I have committed adultery, so purify me." Imam Ali (as) responded, "Had you not come to us, we would not have sought you out. But now, we cannot abandon you as Allah's (swt) ruling upon you has become binding." Then Imam (as) addressed the people, saying: "O' people, it is sufficient for those present among you to carry out the stoning on behalf of those who are absent. I urge anyone among you who will be present tomorrow to cover his face with his turban so that none of you recognize the others. Come to me before dawn so that none of you look at one another, for we do not wish to look into the face of a man while we are stoning him with stones." The people came as instructed before the break of dawn. Imam Ali ibn Abi Talib (as) addressed them again, saying: "I urge anyone among you, for the sake of Allah (swt), who has a right like this upon himself to carry it out for Allah (swt). For no one truly upholds Allah's (swt) right except that Allah (swt) will hold him accountable with the same." After that, some people departed, and by Allah (swt), no one knew who they were until that moment. Then Imam Ali ibn Abi Talib (as) himself threw four stones at the man, and the people followed by stoning him.

5018 - : وَ إِنَّ اِمْرَأَةً أَتَتْ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَتْ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي طَهَّرَكَ اَللَّهُ فَإِنَّ عَذَابَ اَلدُّنْيَا أَيْسَرُ مِنْ عَذَابِ اَلْآخِرَةِ اَلَّذِي لاَ يَنْقَطِعُ فَقَالَ "مِمَّ أُطَهِّرُكِ" قَالَتْ مِنَ اَلزِّنَا فَقَالَ لَهَا "فَذَاتُ بَعْلٍ أَنْتِ أَمْ غَيْرُ ذَاتِ بَعْلٍ" فَقَالَتْ ذَاتُ بَعْلٍ فَقَالَ لَهَا "فَحَاضِراً كَانَ بَعْلُكِ أَمْ غَائِباً" قَالَتْ حَاضِراً فَقَالَ "اِنْتَظِرِي حَتَّى تَضَعِي مَا فِي بَطْنِكِ ثُمَّ اِئْتِينِي" فَلَمَّا وَلَّتْ عَنْهُ مِنْ حَيْثُ لاَ تَسْمَعُ كَلاَمَهُ قَالَ "اَللَّهُمَّ هَذِهِ شَهَادَةٌ" فَلَمْ تَلْبَثْ أَنْ أَتَتْهُ فَقَالَتْ إِنِّي وَضَعْتُ فَطَهِّرْنِي فَتَجَاهَلَ عَلَيْهَا وَ قَالَ لَهَا "أُطَهِّرُكِ يَا أَمَةَ اَللَّهِ مِمَّا ذَا" قَالَتْ إِنِّي قَدْ زَنَيْتُ وَ قَدْ وَضَعْتُ فَطَهِّرْنِي قَالَ "وَ ذَاتُ بَعْلٍ أَنْتِ إِذْ فَعَلْتِ مَا فَعَلْتِ أَمْ غَيْرُ ذَاتِ بَعْلٍ" قَالَتْ بَلْ ذَاتُ بَعْلٍ قَالَ "وَ كَانَ بَعْلُكِ غَائِباً أَمْ حَاضِراً" قَالَتْ بَلْ حَاضِراً قَالَ "اِذْهَبِي حَتَّى تُرْضِعِيهِ" فَلَمَّا وَلَّتْ حَيْثُ لاَ تَسْمَعُ كَلاَمَهُ قَالَ "اَللَّهُمَّ إِنَّهُمَا شَهَادَتَانِ " فَلَمَّا أَرْضَعَتْهُ عَادَتْ إِلَيْهِ فَقَالَتْ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَقَالَ لَهَا "وَ ذَاتَ بَعْلٍ كُنْتِ إِذْ فَعَلْتِ مَا فَعَلْتِ أَمْ غَيْرَ ذَاتِ بَعْلٍ" قَالَتْ بَلْ ذَاتَ بَعْلٍ قَالَ "وَ كَانَ زَوْجُكِ حَاضِراً أَمْ غَائِباً" قَالَتْ بَلْ حَاضِراً قَالَ "اِذْهَبِي فَاكْفُلِيهِ حَتَّى يَعْقِلَ أَنْ يَأْكُلَ وَ يَشْرَبَ وَ لاَ يَتَرَدَّى مِنْ سَطْحٍ وَ لاَ يَتَهَوَّرَ فِي بِئْرٍ" فَانْصَرَفَتْ وَ هِيَ تَبْكِي فَلَمَّا وَلَّتْ حَيْثُ لاَ تَسْمَعُ كَلاَمَهُ قَالَ "اَللَّهُمَّ هَذِهِ ثَلاَثُ شَهَادَاتٍ" فَاسْتَقْبَلَهَا عَمْرُو بْنُ حُرَيْثٍ وَ هِيَ تَبْكِي فَقَالَ مَا يُبْكِيكِ قَالَتْ أَتَيْتُ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَسَأَلْتُهُ أَنْ يُطَهِّرَنِي فَقَالَ لِي اُكْفُلِي وَلَدَكِ حَتَّى يَأْكُلَ وَ يَشْرَبَ وَ لاَ يَتَرَدَّى مِنْ سَطْحٍ وَ لاَ يَتَهَوَّرَ فِي بِئْرٍ وَ قَدْ خِفْتُ أَنْ يُدْرِكَنِي اَلْمَوْتُ وَ لَمْ يُطَهِّرْنِي فَقَالَ لَهَا عَمْرُو بْنُ حُرَيْثٍ اِرْجِعِي فَإِنِّي أَكْفُلُ وَلَدَكِ فَرَجَعَتْ فَأَخْبَرَتْ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ بِقَوْلِ عَمْرٍو فَقَالَ لَهَا أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ "لِمَ يَكْفُلُ عَمْرٌو وَلَدَكِ" قَالَتْ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي قَالَ "وَ ذَاتَ بَعْلٍ كُنْتِ إِذْ فَعَلْتِ مَا فَعَلْتِ" قَالَتْ نَعَمْ قَالَ "وَ كَانَ بَعْلُكِ حَاضِراً أَمْ غَائِباً" قَالَتْ بَلْ حَاضِراً فَرَفَعَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ رَأْسَهُ إِلَى اَلسَّمَاءِ وَ قَالَ "اَللَّهُمَّ إِنِّي قَدْ أَثْبَتُّ ذَلِكَ عَلَيْهَا أَرْبَعَ شَهَادَاتٍ وَ إِنَّكَ قَدْ قُلْتَ لِنَبِيِّكَ صَلَوَاتُ اَللَّهِ عَلَيْهِ وَ آلِهِ فِيمَا أَخْبَرْتَهُ مِنْ دِينِكَ "يَا مُحَمَّدُ مَنْ عَطَّلَ حَدّاً مِنْ حُدُودِي فَقَدْ عَانَدَنِي وَ ضَادَّنِي فِي مُلْكِي" اَللَّهُمَّ وَ إِنِّي غَيْرُ مُعَطِّلٍ حُدُودَكَ وَ لاَ طَالِبٍ مُضَادَّتَكَ وَ لاَ مُعَانِدٍ لَكَ وَ لاَ مُضَيِّعٍ أَحْكَامَكَ بَلْ مُطِيعٌ لَكَ مُتَّبِعٌ لِسُنَّةِ نَبِيِّكَ " فَنَظَرَ إِلَيْهِ عَمْرُو بْنُ حُرَيْثٍ فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنِّي إِنَّمَا أَرَدْتُ أَنْ أَكْفُلَهُ لِأَنِّي ظَنَنْتُ أَنَّ ذَلِكَ تُحِبُّهُ فَأَمَّا إِذْ كَرِهْتَهُ فَلَسْتُ أَفْعَلُ فَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ "بَعْدَ أَرْبَعِ شَهَادَاتٍ بِاللَّهِ لَتَكْفُلَنَّهُ وَ أَنْتَ صَاغِرٌ" ثُمَّ قَامَ عَلَيْهِ اَلسَّلاَمُ فَصَعِدَ اَلْمِنْبَرَ فَقَالَ "يَا قَنْبَرُ نَادِ فِي اَلنَّاسِ اَلصَّلاَةَ جَامِعَةً، فَاجْتَمَعَ اَلنَّاسُ حَتَّى غَصَّ اَلْمَسْجِدُ بِأَهْلِهِ" فَقَالَ "أَيُّهَا اَلنَّاسُ إِنَّ إِمَامَكُمْ خَارِجٌ بِهَذِهِ اَلْمَرْأَةِ إِلَى اَلظَّهْرِ لِيُقِيمَ عَلَيْهَا اَلْحَدَّ إِنْ شَاءَ اَللَّهُ " ثُمَّ نَزَلَ فَلَمَّا أَصْبَحَ خَرَجَ بِالْمَرْأَةِ وَ خَرَجَ اَلنَّاسُ مُتَنَكِّرِينَ مُتَلَثِّمِينَ بِعَمَائِمِهِمْ وَ اَلْحِجَارَةُ فِي أَيْدِيهِمْ وَ أَرْدِيَتِهِمْ وَ أَكْمَامِهِمْ حَتَّى اِنْتَهَوْا إِلَى اَلظَّهْرِ فَأَمَرَ فَحُفِرَ لَهَا حَفِيرَةٌ ثُمَّ دَفَنَهَا فِيهَا إِلَى حَقْوَيْهَا ثُمَّ رَكِبَ بَغْلَتَهُ وَ أَثْبَتَ رِجْلَهُ فِي غَرْزِ اَلرِّكَابِ ثُمَّ وَضَعَ يَدَيْهِ اَلسَّبَّابَتَيْنِ فِي أُذُنَيْهِ ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ "أَيُّهَا اَلنَّاسُ إِنَّ اَللَّهَ تَبَارَكَ وَ تَعَالَى عَهِدَ إِلَى نَبِيِّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَهْداً وَ عَهِدَ نَبِيُّهُ إِلَيَّ أَنْ لاَ يُقِيمَ اَلْحَدَّ مَنْ لِلَّهِ عَلَيْهِ حَدٌّ فَمَنْ كَانَ لِلَّهِ عَلَيْهِ حَدٌّ مِثْلُ مَا لَهُ عَلَيْهَا فَلاَ يُقِيمُ اَلْحَدَّ عَلَيْهَا" فَانْصَرَفَ اَلنَّاسُ يَوْمَئِذٍ كُلُّهُمْ مَا خَلاَ أَمِيرَ اَلْمُؤْمِنِينَ وَ اَلْحَسَنَ وَ اَلْحُسَيْنَ عَلَيْهِمُ اَلسَّلاَمُ فَأَقَامُوا عَلَيْهَا اَلْحَدَّ وَ مَا مَعَهُمْ غَيْرُهُمْ مِنَ اَلنَّاسِ.

Hadith.5018 - A woman came to the Commander of the Faithful, Imam Ali ibn Abi Talib (as), and said: "O' Commander of the Faithful, I have committed adultery, so purify me. May Allah (swt) purify you, for the punishment in this world is lighter than the punishment in the Hereafter, which never ends." Imam Ali ibn Abi Talib (as) asked her: "From what should I purify you?" She replied: "From adultery." Imam (as) then asked: "Are you a married woman or not?" She said: "I am married." Imam (as) asked: "Was your husband present or absent?" She replied: "He was present." Imam (as) said: "Wait until you give birth to what is in your womb, then come to me." As she turned away and could no longer hear him, Imam (as) said: "O' Allah (swt), this is one testimony." Not long after, she returned and said: "I have given birth. Purify me." Imam (as) feigned ignorance and said: "Purify you from what, O' servant of Allah (swt)?" She replied: "I have committed adultery and have given birth, so purify me." Imam (as) asked her again, "Were you married when you did what you did or not?" She said: "Yes, I was married." Imam (as) asked: "Was your husband absent or present?" She answered: "He was present." Imam (as) said: "Go and nurse your child." As she turned away and could no longer hear him, Imam (as) said: "O' Allah (swt), these are two testimonies." After she had nursed her child, the woman returned to the Commander of the Faithful, Imam Ali ibn Abi Talib (as), and said: "O' Commander of the Faithful, I have committed adultery, so purify me." Imam (as) asked her: "Were you married when you did what you did or not?" She replied: "Yes, I was married." Imam (as) asked: "Was your husband present or absent?" She answered, "He was present." Imam (as) said: "Go and care for your child until he becomes aware enough to eat, drink, not fall from a roof, and not stumble into a well." The woman turned away weeping, and when she was far enough not to hear him, Imam Ali (as) said: "O' Allah (swt), this is the third testimony." As she was crying, Amr ibn Hurayth met her and asked: "Why are you crying?" She replied: "I went to the Commander of the Faithful (as) and asked him to purify me, but he told me to care for my child until he eats, drinks, does not fall from a roof, and does not stumble into a well. I am afraid that death will come to me before I am purified." Amr ibn Hurayth said to her: "Return, for I will take responsibility for your child." She returned to Imam Ali (as) and informed him of Amr's offer. Imam Ali (as) asked her: "Why would Amr take responsibility for your child?" She said: "O' Commander of the Faithful, I have committed adultery, so purify me." Imam (as) asked: "Were you married when you committed this act?" She replied: "Yes." Imam (as) then asked: "Was your husband present or absent?" She replied: "He was present." At this, the Commander of the Faithful, Imam Ali ibn Abi Talib (as), raised his head toward the sky and said: "O' Allah (swt), I have confirmed this against her with four testimonies. And You (swt) have said to Your Prophet (peace be upon him and his family) regarding Your (swt) religion: 'O' Muhammad (sw), whoever abandons one of My (swt) prescribed punishments has opposed Me (swt) and contended with Me (swt) in My (swt) dominion'. 'O' Allah (swt), I do not abandon Your (swt) punishments, nor do I seek to oppose You (swt) or contend with You (swt). I do not neglect Your (swt) rulings but rather obey You (swt) and follow the Sunnah of Your (swt) Prophet." Amr ibn Hurayth then said: "O' Commander of the Faithful, I only offered to take responsibility for her child because I thought you would like that. But if you dislike it, I will not do it." Imam Ali ibn Abi Talib (as) responded: "After four testimonies by Allah (swt), you will indeed take responsibility for him, and you will do so in humility." Then Imam Ali ibn Abi Talib (as) stood up, ascended the pulpit, and said: "O' Qanbar, call out among the people that the prayer is gathering." The people gathered until the mosque was full. Then Imam Ali ibn Abi Talib (as) said: "O' people, your Imam will go out with this woman at noon to carry out the prescribed punishment upon her, God willing." Then Imam Ali ibn Abi Talib (as) descended from the pulpit. When the morning came, Imam (as) went out with the woman, and the people followed, disguised and veiled with their turbans, holding stones in their hands, hidden in their cloaks and sleeves. They proceeded until they reached the open area (Al-Zuhr). Imam Ali ibn Abi Talib (as) ordered a pit to be dug for her, and she was buried in it up to her waist. Imam (as) then mounted his mule, placed his foot firmly in the stirrup, put his index fingers into his ears, and called out in a loud voice: "O' people! Verily, Allah (swt) the Blessed and Exalted entrusted His Prophet (peace be upon him and his family) with a trust, and His Prophet (sw) entrusted me that none should carry out the prescribed punishment except one upon whom there is no prescribed punishment from Allah (swt). Therefore, whoever among you has a punishment upon him from Allah (swt) like the punishment upon her, let him not execute the punishment upon her." Upon hearing this, all the people left that day, except for the Commander of the Faithful Imam Ali ibn Abi Talib (as) and Imam Hasan ibn Ali (as) and Imam Hussain ibn Ali (as). They alone carried out the prescribed punishment upon her, and none of the people remained with them.

5019 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "إِنَّ رَجُلاً جَاءَ إِلَى عِيسَى اِبْنِ مَرْيَمَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَهُ يَا رُوحَ اَللَّهِ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَأَمَرَ عِيسَى عَلَيْهِ اَلسَّلاَمُ أَنْ يُنَادَى فِي اَلنَّاسِ لاَ يَبْقَى أَحَدٌ إِلاَّ خَرَجَ لِتَطْهِيرِ فُلاَنٍ فَلَمَّا اِجْتَمَعَ وَ اِجْتَمَعُوا وَ صَارَ اَلرَّجُلُ فِي اَلْحُفْرَةِ نَادَى اَلرَّجُلُ لاَ يَحُدَّنِي مَنْ لِلَّهِ فِي جَنْبِهِ حَدٌّ فَانْصَرَفَ اَلنَّاسُ كُلُّهُمْ إِلاَّ يَحْيَى وَ عِيسَى عَلَيْهِ اَلسَّلاَمُ فَدَنَا مِنْهُ يَحْيَى عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَهُ يَا مُذْنِبُ عِظْنِي فَقَالَ لَهُ لاَ تُخَلِّيَنَّ بَيْنَ نَفْسِكَ وَ بَيْنَ هَوَاهَا فَتُرْدِيَكَ قَالَ زِدْنِي قَالَ لاَ تُعَيِّرَنَّ خَاطِئاً بِخَطِيئَةٍ قَالَ زِدْنِي قَالَ لاَ تَغْضَبْ قَالَ حَسْبِي".

Hadith.5019 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: A man came to Isa (as) (Jesus), the son of Mariyum (as) (Mary), and said: "O' Spirit of Allah (swt), I have committed adultery, so purify me." Isa (as) ordered a public announcement to be made: "Let no one remain behind; everyone must come out for the purification of this man." When the people had gathered and the man stood in the pit, the man called out, "Let no one execute the punishment upon me except one who has no prescribed punishment from Allah (swt) upon him." Upon hearing this, all the people dispersed, leaving only Prophet Yahya (as) and Prophet Isa (as). Yahya (as) approached the man and said: "O' sinner, advise me." The man replied: "Do not leave your soul alone with its desires, lest it destroys you." Yahya (as) said: "Give me more advice." The man said: "Do not shame a sinner for his sin." Yahya (as) asked: "Give me more advice." The man said: "Do not become angry." Yahya (as) responded, "That is enough for me."

5020 - وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : عَنِ اَلْمَرْجُومِ يَفِرُّ قَالَ "إِنْ كَانَ أَقَرَّ عَلَى نَفْسِهِ فَلاَ يُرَدُّ وَ إِنْ كَانَ شَهِدَ عَلَيْهِ اَلشُّهُودُ يُرَدُّ". وَ قَدْ رُوِيَ: "أَنَّهُ إِنْ كَانَ أَصَابَهُ أَلَمُ اَلْحِجَارَةِ فَلاَ يُرَدُّ وَ إِنْ لَمْ يَكُنْ أَصَابَهُ أَلَمُ اَلْحِجَارَةِ رُدَّ".

Hadith.5020 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a person sentenced to stoning who attempts to flee. Imam (as) replied: "If the person confessed to the crime himself, he should not be brought back. However, if witnesses testified against him, he must be returned." It has also been narrated: "If the person had already been struck and felt the pain of the stones, he should not be brought back. But if he had not yet felt the pain of the stones, he should be returned."

5021 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ : "أَنَّ ثَلاَثَةً شَهِدُوا عَلَى رَجُلٍ بِالزِّنَا فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "أَيْنَ اَلرَّابِعُ" فَقَالُوا اَلْآنَ يَجِيءُ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "حُدُّوهُمْ فَلَيْسَ فِي اَلْحُدُودِ نَظَرُ سَاعَةٍ" ".

Hadith.5021 - In the narration from Al-Sakuni, it is reported that three individuals testified against a man for committing adultery. Imam Ali ibn Abi Talib (as) asked: "Where is the fourth witness?" They replied: "He is coming now." Imam Ali ibn Abi Talib (as) then said: "Administer the punishment to them, for there is no delay in enforcing legal punishments."

5022 - وَ رَوَى عَبْدُ اَللَّهِ بْنُ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ مَا اَلْمُحْصَنُ رَحِمَكَ اَللَّهُ قَالَ "مَنْ كَانَ لَهُ فَرْجٌ يَغْدُو عَلَيْهِ وَ يَرُوحُ فَهُوَ مُحْصَنٌ".

Hadith.5022 - Abdullah ibn Sinan narrated from Ismail ibn Jabir, who reports by Abu Abdullah (as). I asked Imam (as): "May Allah (swt) have mercy on you, who is considered Muhsan?" Imam (as) replied: "Whoever has lawful access to a spouse in the morning and evening, he is Muhsan."

5023 - وَ فِي رِوَايَةِ وَهْبِ بْنِ وَهْبٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ : "أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ أُتِيَ بِرَجُلٍ وَقَعَ عَلَى جَارِيَةِ اِمْرَأَتِهِ فَحَمَلَتْ فَقَالَ اَلرَّجُلُ وَهَبَتْهَا لِي وَ أَنْكَرَتِ اَلْمَرْأَةُ فَقَالَ "لَتَأْتِيَنِّي بِالشُّهُودِ أَوْ لَأَرْجُمَنَّكَ بِالْحِجَارَةِ" فَلَمَّا رَأَتِ اَلْمَرْأَةُ ذَلِكَ اِعْتَرَفَتْ فَجَلَدَهَا عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ اَلْحَدَّ".

Hadith.5023 - In the narration of Wahb ibn Wahb 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), it is reported that: Imam Ali ibn Abi Talib (as) was brought a man who had intercourse with his wife's bondwoman, and she became pregnant. The man claimed: "She (the wife) gifted her to me," but the woman (wife) denied it. Imam Ali ibn Abi Talib (as) said: "Either you bring me witnesses, or I will stone you with stones." When the woman saw this, she confessed, so Imam Ali ibn Abi Talib (as) carried out the prescribed punishment (Hadd) on her.

5025 - وَ فِي رِوَايَةِ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ رَفَعَهُ: "أَنَّ اِمْرَأَةً أَتَتْ عُمَرَ فَقَالَتْ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنِّي فَجَرْتُ فَأَقِمْ فِيَّ حَدَّ اَللَّهِ عَزَّ وَ جَلَّ فَأَمَرَ بِرَجْمِهَا وَ كَانَ عَلِيٌّ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ حَاضِراً فَقَالَ "سَلْهَا كَيْفَ فَجَرْتِ" فَسَأَلَهَا فَقَالَتْ كُنْتُ فِي فَلاَةٍ مِنَ اَلْأَرْضِ فَأَصَابَنِي عَطَشٌ شَدِيدٌ فَرُفِعَتْ لِي خَيْمَةٌ فَأَتَيْتُهَا فَأَصَبْتُ فِيهَا رَجُلاً أَعْرَابِيّاً فَسَأَلْتُهُ مَاءً فَأَبَى عَلَيَّ أَنْ يَسْقِيَنِي إِلاَّ أَنْ أُمَكِّنَهُ مِنْ نَفْسِي فَوَلَّيْتُ مِنْهُ هَارِبَةً فَاشْتَدَّ بِيَ اَلْعَطَشُ حَتَّى غَارَتْ عَيْنَايَ وَ ذَهَبَ لِسَانِي فَلَمَّا بَلَغَ مِنِّي اَلْعَطَشُ أَتَيْتُهُ فَسَقَانِي وَ وَقَعَ عَلَيَّ فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "هَذِهِ اَلَّتِي قَالَ اَللَّهُ عَزَّ وَ جَلَّ ۝ فَمَنِ اُضْطُرَّ غَيْرَ بٰاغٍ وَ لاٰ عٰادٍ فَلاٰ إِثْمَ عَلَيْهِ ۝ هَذِهِ غَيْرُ بَاغِيَةٍ وَ لاَ عَادِيَةٍ فَخَلِّ سَبِيلَهَا" فَقَالَ عُمَرُ لَوْ لاَ عَلِيٌّ لَهَلَكَ عُمَرُ ".

Hadith.5025 - In the narration of Muhammad ibn Amr ibn Sa'id, it is reported that a woman came to Umar and said: "O' (political) Commander of the Faithful, I have committed fornication, so establish upon me the punishment of Allah, the Almighty and Majestic." Umar ordered that she be stoned. Imam Ali ibn Abi Talib (as), the (divinely appointed) Commander of the Faithful, was present and said: "Ask her how she committed fornication." So they asked her, and she said: "I was in a desolate area of the land, and I was overtaken by severe thirst. Then, I saw a tent in the distance, so I went toward it and found an Arab man inside. I asked him for water, but he refused to give me any unless I allowed him access to myself. I turned away from him and fled, but my thirst intensified until my eyes sank in, and my tongue became dry. When the thirst overwhelmed me, I returned to him, and he gave me water to drink and then had his way with me." Imam Ali ibn Abi Talib (as) said: "This is the case that Allah, the Almighty and Majestic, referred to in His (swt) words: 'But whoever is compelled by necessity, neither desiring [it] nor transgressing [its limit], there is no sin upon him.' (Surah Al-Baqarah 2:173). This woman neither sought it nor transgressed, so release her." Umar then said, "If not for Ali (as), Umar would have perished."

5026 - وَ رَوَى أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنْ رَجُلٍ أُقِيمَتْ عَلَيْهِ اَلْبَيِّنَةُ أَنَّهُ زَنَى ثُمَّ هَرَبَ قَالَ "إِنْ تَابَ فَمَا عَلَيْهِ شَيْءٌ وَ إِنْ وَقَعَ فِي يَدِ اَلْإِمَامِ قَبْلَ ذَلِكَ أَقَامَ عَلَيْهِ اَلْحَدَّ وَ إِنْ عَلِمَ مَكَانَهُ بَعَثَ إِلَيْهِ ".

Hadith.5026 - Abu Basir narrated from Imam Abu Abdullah (as) that he was asked about a man against whom evidence was established that he had committed adultery, but then he escaped. Imam (as) replied: "If he repents, then there is nothing upon him. However, if he is caught by the Imam before his repentance, the prescribed punishment (Hadd) will be carried out upon him. And if the Imam knows his whereabouts, he should send someone to bring him."

5027 - وَ فِي رِوَايَةِ صَفْوَانَ وَ ابْنِ الْمُغِيرَةِ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَقَرَّ الزَّانِي الْمُحْصَنُ كَانَ أَوَّلَ مَنْ يَرْجُمُهُ الْإِمَامُ ثُمَّ النَّاسُ وَ إِذَا قَامَتْ عَلَيْهِ الْبَيِّنَةُ كَانَ أَوَّلَ مَنْ يَرْجُمُهُ الْبَيِّنَةُ ثُمَّ الْإِمَامُ ثُمَّ النَّاسُ‌.

Hadith.5027 - In the narration of Safwan and Ibn Al-Mughira from someone who reported from Imam Abu Abdullah (as), he said: "If a muhsan (married) fornicator confesses, the first to stone him must be the Imam, followed by the people. But if evidence is established against him, then the first to stone him must be the witnesses, followed by the Imam, and then the people."

5028 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ يَزِيدَ اَلْكُنَاسِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ تَزَوَّجَتْ فِي عِدَّتِهَا فَقَالَ "إِنْ كَانَتْ تَزَوَّجَتْ فِي عِدَّةٍ مِنْ بَعْدِ مَوْتِ زَوْجِهَا مِنْ قَبْلِ اِنْقِضَاءِ اَلْأَرْبَعَةِ اَلْأَشْهُرِ وَ عَشْرٍ فَلاَ رَجْمَ عَلَيْهَا وَ عَلَيْهَا ضَرْبُ مِائَةِ جَلْدَةٍ وَ إِنْ كَانَتْ تَزَوَّجَتْ فِي عِدَّةِ طَلاَقٍ لِزَوْجِهَا عَلَيْهَا فِيهَا رَجْعَةٌ فَإِنَّ عَلَيْهَا اَلرَّجْمَ وَ إِنْ كَانَتْ تَزَوَّجَتْ فِي عِدَّةٍ لَيْسَ لِزَوْجِهَا عَلَيْهَا فِيهَا رَجْعَةٌ فَإِنَّ عَلَيْهَا حَدَّ اَلزَّانِي غَيْرِ اَلْمُحْصَنِ وَ إِذَا فَجَرَ نَصْرَانِيٌّ بِامْرَأَةٍ مُسْلِمَةٍ فَلَمَّا أُخِذَ لِيُقَامَ عَلَيْهِ اَلْحَدُّ أَسْلَمَ فَإِنَّ اَلْحُكْمَ فِيهِ أَنْ يُضْرَبَ حَتَّى يَمُوتَ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: ۝ فَلَمّٰا رَأَوْا بَأْسَنٰا قٰالُوا آمَنّٰا بِاللّٰهِ وَحْدَهُ وَ كَفَرْنٰا بِمٰا كُنّٰا بِهِ مُشْرِكِينَ فَلَمْ يَكُ يَنْفَعُهُمْ إِيمٰانُهُمْ لَمّٰا رَأَوْا بَأْسَنٰا سُنَّتَ اَللّٰهِ اَلَّتِي قَدْ خَلَتْ فِي عِبٰادِهِ وَ خَسِرَ هُنٰالِكَ" اَلْمُبْطِلُونَ ۝.

Hadith.5028 - Narrated by Al-Hasan ibn Mahbub from Yazid Al-Kunasi, he said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a woman who married during her waiting period (iddah). Imam (as) said: "If she married during the waiting period after the death of her husband before the completion of four months and ten days, then she is not to be stoned, but she must be given one hundred lashes. However, if she married during the waiting period of a revocable divorce (where her husband could have taken her back), then she is subject to stoning. And if she married during the waiting period of an irrevocable divorce (where the husband had no right to return to her), then she is subjected to the punishment of an unmarried adulterer, which is lashes and not stoning. Moreover, if a Christian man commits fornication with a Muslim woman and, when apprehended for the execution of the punishment, he embraces Islam, the ruling for him is that he should be beaten until he dies. This is because Allah (swt), the Exalted, says: 'But when they saw Our punishment, they said: "We believe in Allah (swt) alone and disbelieve in what we used to associate with Him." But their faith was of no benefit to them when they saw Our punishment, which has been the way of Allah (swt) with His servants, and the disbelievers there and then were doomed to ruin.'" (Surah Ghafir 40:84-85)

5029 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلْعَبْدِ يَتَزَوَّجُ اَلْحُرَّةَ ثُمَّ يُعْتَقُ فَيُصِيبُ فَاحِشَةً قَالَ "لاَ رَجْمَ عَلَيْهِ حَتَّى يُوَاقِعَ اَلْحُرَّةَ بَعْدَ مَا يُعْتَقُ" قُلْتُ فَلِلْحُرَّةِ عَلَيْهِ اَلْخِيَارُ إِذَا أُعْتِقَ قَالَ "لاَ قَدْ رَضِيَتْ بِهِ وَ هُوَ مَمْلُوكٌ هُوَ عَلَى نِكَاحِهِ اَلْأَوَّلِ".

Hadith.5029 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab, who reported from Abu Abdullah (as) regarding a slave who marries a free woman and is later emancipated but then commits an immoral act. Imam (as) said: "There is no stoning (rajm) upon him until he engages in intercourse with the free woman after his emancipation." I asked: "Does the free woman have the option (to leave him) when he is freed?" Imam (as) replied: "No, for she accepted him while he was a slave, and he remains upon his original marriage."

5030 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ أُتِيَ بِرَجُلٍ أَصَابَ حَدّاً وَ بِهِ قُرُوحٌ فِي جَسَدِهِ كَثِيرَةٌ فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "أَقِرُّوهُ حَتَّى يَبْرَأَ لاَ تَنْكَئُوهَا عَلَيْهِ فَتَقْتُلُوهُ" ".

Hadith.5030 - In the narration of Al-Sakuni: It is reported that Imam Ali ibn Abi Talib (as) was brought a man who had committed an offense deserving of a legal punishment (hadd), and the man had numerous sores on his body. Imam Ali ibn Abi Talib (as) said: "Delay the execution of the punishment until he recovers. Do not aggravate his sores, lest you kill him."

5031 - وَ رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اِمْرَأَةٍ ذَاتِ بَعْلٍ زَنَتْ فَحَبِلَتْ فَلَمَّا وَلَدَتْ قَتَلَتْ وَلَدَهَا سِرّاً قَالَ "تُجْلَدُ مِائَةَ جَلْدَةٍ لِأَنَّهَا زَنَتْ وَ تُجْلَدُ مِائَةَ جَلْدَةٍ لِقَتْلِهَا وَلَدَهَا وَ تُرْجَمُ لِأَنَّهَا مُحْصَنَةٌ" قَالَ وَ سَأَلْتُهُ عَنِ اِمْرَأَةٍ غَيْرِ ذَاتِ بَعْلٍ زَنَتْ فَحَبِلَتْ فَقَتَلَتْ وَلَدَهَا سِرّاً قَالَ "تُجْلَدُ مِائَةَ جَلْدَةٍ لِأَنَّهَا زَنَتْ وَ تُجْلَدُ مِائَةَ جَلْدَةٍ لِأَنَّهَا قَتَلَتْ وَلَدَهَا".

Hadith.5031 - It is narrated by Asim ibn Humayd from Muhammad ibn Qays from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) that he was asked about a married woman who committed adultery and became pregnant. After giving birth, she secretly killed her child. Imam (as) said: 'She is to be lashed one hundred times for committing fornication, another hundred lashes for killing her child, and she is to be stoned because she was married (muhsanah).' I then asked him about an unmarried woman who committed fornication, became pregnant, and then secretly killed her child. Imam (as) said: 'She is to be lashed one hundred times for committing fornication and another hundred lashes for killing her child.'

5032 - وَ رَوَى إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ عَبْدِ اَللَّهِ يَعْنِي اِبْنَ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِذَا زَنَى اَلشَّيْخُ وَ اَلْعَجُوزُ جُلِدَا ثُمَّ رُجِمَا عُقُوبَةً لَهُمَا وَ إِذَا زَنَى اَلنَّصَفُ مِنَ اَلرِّجَالِ رُجِمَ وَ لَمْ يُجْلَدْ إِذَا كَانَ قَدْ أُحْصِنَ وَ إِذَا زَنَى اَلشَّابُّ اَلْحَدَثُ جُلِدَ مِائَةً وَ نُفِيَ سَنَةً مِنْ مِصْرِهِ".

Hadith.5032 - It is narrated by Ibrahim ibn Hashim from Muhammad ibn Hafs from Abdullah ibn Sinan from Abu Abdullah (as) who said: "If an elderly man and an elderly woman commit adultery, they should first be lashed and then stoned as a punishment for them. If a middle-aged man commits adultery and he is married (muhṣan), he should be stoned but not lashed. However, if a young man commits adultery, he should be lashed one hundred times and exiled for one year from his city."

5033 - وَ رُوِيَ عَنْ أَبِي عَبْدِ اَللَّهِ اَلْمُؤْمِنِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلزِّنَا شَرٌّ أَوْ شُرْبُ اَلْخَمْرِ وَ كَيْفَ صَارَ فِي اَلْخَمْرِ ثَمَانِينَ وَ فِي اَلزِّنَا مِائَةً فَقَالَ "يَا إِسْحَاقُ اَلْحَدُّ وَاحِدٌ وَ لَكِنْ زِيدَ هَذَا لِتَضْيِيعِهِ اَلنُّطْفَةَ وَ لِوَضْعِهِ إِيَّاهَا فِي غَيْرِ مَوْضِعِهَا اَلَّذِي أَمَرَ اَللَّهُ عَزَّ وَ جَلَّ بِهِ".

Hadith.5033 - It is narrated from Abu Abdullah Al-Mu'min through Ishaq ibn Ammar who said: I asked Abu Abdullah (as): "Is adultery worse or drinking wine? And why is the punishment for drinking wine eighty lashes, while for adultery it is one hundred?" Imam (as) replied: "O' Ishaq, the punishment is the same, but it was increased in the case of adultery because it involves wasting the seed and placing it in a place other than where Allah (swt), the Almighty and Majestic, has commanded."

5034 - وَ رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي شِبْلٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ مُسْلِمٌ فَجَرَ بِجَارِيَةِ أَخِيهِ فَمَا تَوْبَتُهُ قَالَ "يَأْتِيهِ وَ يُخْبِرُهُ وَ يَسْأَلُهُ أَنْ يَجْعَلَهُ فِي حِلٍّ وَ لاَ يَعُودُ" قُلْتُ فَإِنْ لَمْ يَجْعَلْهُ مِنْ ذَلِكَ فِي حِلٍّ قَالَ "يَلْقَى اَللَّهَ عَزَّ وَ جَلَّ زَانِياً خَائِناً" قَالَ قُلْتُ فَالنَّارُ مَصِيرُهُ قَالَ "شَفَاعَةُ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ شَفَاعَتُنَا تُحِيطُ بِذُنُوبِكُمْ يَا مَعْشَرَ اَلشِّيعَةِ فَلاَ تَعُودُوا وَ لاَ تَتَّكِلُوا عَلَى شَفَاعَتِنَا فَوَ اَللَّهِ لاَ يَنَالُ أَحَدٌ شَفَاعَتَنَا إِذَا فَعَلَ هَذَا حَتَّى يُصِيبَهُ أَلَمُ اَلْعَذَابِ وَ يَرَى هَوْلَ جَهَنَّمَ ".

Hadith.5034 - It is narrated from Muhammad ibn Isma'il through Salih ibn Uqbah from Abu Shibl who said: I asked Abu Abdullah (as) about a Muslim man who committed adultery with the bondwoman of his brother. What is his repentance? Imam (as) replied: "He should go to him, inform him of what he has done, and ask him to pardon him, and he must not repeat the act." I asked: "What if his brother does not pardon him?" Imam (as) said: "Then he will meet Allah (swt), the Mighty and Majestic, as an adulterer and a betrayer." I asked: "Will Hellfire be his destination?" Imam (as) replied: "The intercession of Muhammad (peace be upon him and his family) and our intercession encompasses your sins, O' Shia community. But do not return to such acts and do not rely on our intercession, for by Allah (swt), no one will attain our intercession if he commits this sin until he experiences the pain of punishment and witnesses the terror of Hell."

5035 - وَ رَوَى عَمَّارُ بْنُ مُوسَى اَلسَّابَاطِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ شَهِدَ عَلَيْهِ ثَلاَثَةُ رِجَالٍ أَنَّهُ زَنَى بِفُلاَنَةَ وَ شَهِدَ اَلرَّابِعُ أَنَّهُ لاَ يَدْرِي بِمَنْ زَنَى قَالَ "لاَ يُحَدُّ وَ لاَ يُرْجَمُ" وَ سُئِلَ عَنْ مُحْصَنَةٍ زَنَتْ وَ هِيَ حُبْلَى قَالَ "تُقَرُّ حَتَّى تَضَعَ مَا فِي بَطْنِهَا وَ تُرْضِعَ وَلَدَهَا ثُمَّ تُرْجَمُ".

Hadith.5035 - It is narrated from Ammar ibn Musa Al-Sabati that Abu Abdullah (as) said: I asked Imam (as) about a man against whom three men testified that he had committed adultery with a certain woman, but the fourth witness testified that he did not know with whom the man had committed adultery. Imam (as) replied: "He is neither to be punished with lashes nor stoned." Imam (as) was also asked about a married woman who committed adultery and was pregnant. Imam (as) said: "She should be kept until she gives birth to what is in her womb and nurses her child, then she is to be stoned."

5036 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ رَبِيعٍ اَلْأَصَمِّ عَنِ اَلْحَارِثِ بْنِ اَلْمُغِيرَةِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ لَهُ اِمْرَأَةٌ بِالْعِرَاقِ فَأَصَابَ فُجُوراً فِي اَلْحِجَازِ فَقَالَ "يُضْرَبُ حَدَّ اَلزَّانِي مِائَةَ جَلْدَةٍ وَ لاَ يُرْجَمُ" قُلْتُ فَإِنْ كَانَ مَعَهَا فِي بَلَدٍ وَاحِدٍ وَ هُوَ فِي سِجْنٍ مَحْبُوسٌ لاَ يَقْدِرُ عَلَى أَنْ يَخْرُجَ إِلَيْهَا وَ لاَ تَدْخُلَ عَلَيْهِ أَ رَأَيْتَ إِنْ زَنَى فِي اَلسِّجْنِ قَالَ "هُوَ بِمَنْزِلَةِ اَلْغَائِبِ عَنْ أَهْلِهِ يُجْلَدُ مِائَةً".

Hadith.5036 - It is narrated from Al-Hasan ibn Mahbub, from Rabi' Al-Asam, from Al-Harith ibn Al-Mughira who said: I asked Abu Abdullah (as) about a man who had a wife in Iraq but committed adultery in the Hijaz. Imam (as) said: "He will be punished with one hundred lashes as the punishment for adultery but will not be stoned." I asked: "What if he and his wife were in the same city, but he was imprisoned and unable to go to her, nor could she visit him, and he committed adultery in prison?" Imam (as) replied: "He is like one who is absent from his family and will be lashed one hundred times."

5037 - وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ يَرْفَعُهُ قَالَ: فِي اَلْحَدِّ فِي اَلسَّفَرِ اَلَّذِي إِذَا زَنَى لَمْ يُرْجَمْ إِذَا كَانَ مُحْصَناً قَالَ "إِذَا قَصَّرَ وَ أَفْطَرَ فَلَيْسَ بِمُحْصَنٍ".

Hadith.5037 - Muhammad bin Ahmad bin Yahya narrated from Muhammad bin Al-Husayn in a marfu' report, who said: Regarding the prescribed punishment (hadd) in travel, in which if one commits adultery, he is not stoned if he is married, it was said: "If he shortens the prayer and breaks his fast, then he is not considered married (muhsan)."

5038 - وَ فِي رِوَايَةِ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَالَ: "لَيْسَ عَلَى زَانٍ عُقْرٌ وَ لاَ عَلَى مُسْتَكْرَهَةٍ حَدٌّ".

Hadith.5038 - In the narration of Talhah ibn Zayd from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), it is reported that Imam Ali ibn Abi Talib (as) said: "There is no compensation (Uqr) upon a fornicator, and there is no punishment upon a woman who was coerced (mukraha)."

5039 - وَ رَوَى عَاصِمٌ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَزْنِي وَ لَمْ يَدْخُلْ بِأَهْلِهِ أَ يُحْصَنُ قَالَ "لاَ وَ لاَ بِالْأَمَةِ".

Hadith.5039 - In the narration of Aṣim from Muhammad ibn Muslim, he said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a man who commits adultery but has not consummated marriage with his wife. Is he considered muhsan (legally married and liable for stoning)? Imam (as) replied: "No, and not with a bondwoman (amah) either."

5040 - قَالَ وَ سَأَلَ رِفَاعَةُ بْنُ مُوسَى أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنِ اَلرَّجُلِ يَزْنِي قَبْلَ أَنْ يَدْخُلَ بِأَهْلِهِ أَ يُرْجَمُ قَالَ "لاَ " قُلْتُ هَلْ يُفَرَّقُ بَيْنَهُمَا إِذَا زَنَى قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ "لاَ".

Hadith.5040 - Rifaah ibn Musa asked Abu Abdullah (as) about a man who commits adultery before consummating his marriage with his wife. Should he be stoned? Imam (as) replied: "No." I asked: "Should they be separated if he committed adultery before consummating the marriage?" Imam (as) replied: "No."

5041 - وَ رَوَى جَمِيلٌ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ : فِي رَجُلٍ غَصَبَ اِمْرَأَةً مُسْلِمَةً نَفْسَهَا قَالَ "يُقْتَلُ".

Hadith.5041 - Jamil narrated from Zurarah, from one of the Imams (peace be upon them), regarding a man who forcibly violated a Muslim woman. Imam (as) said: "He is to be killed."

5042 - وَ فِي رِوَايَةِ اِبْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ بُرَيْدٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ اِغْتَصَبَ اِمْرَأَةً فَرْجَهَا قَالَ "يُقْتَلُ مُحْصَناً كَانَ أَوْ غَيْرَ مُحْصَنٍ".

Hadith.5042 - In the narration of Ibn Mahbub from Abu Ayyub from Burayd from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), regarding a man who forcibly violated a woman. Imam (as) said: "He is to be killed, whether he is married or unmarried."

5043 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ قَالَ سَمِعْتُ اِبْنَ بُكَيْرٍ يَرْوِي عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: "مَنْ زَنَى بِذَاتِ مَحْرَمٍ حَتَّى يُوَاقِعَهَا ضُرِبَ ضَرْبَةً بِالسَّيْفِ أَخَذَتْ مِنْهُ مَا أَخَذَتْ وَ إِنْ كَانَتْ تَابَعَتْهُ ضُرِبَتْ ضَرْبَةً بِالسَّيْفِ أَخَذَتْ مِنْهَا مَا أَخَذَتْ" قِيلَ وَ مَنْ يَضْرِبُهُمَا وَ لَيْسَ لَهُمَا خَصْمٌ قَالَ "ذَلِكَ إِلَى اَلْإِمَامِ إِذَا رُفِعَا إِلَيْهِ".

Hadith.5043 - In the narration of Al-Hasan ibn Mahbub from Abu Ayyub, who heard Ibn Bukayr narrating from one of the Imams (peace be upon them), it is reported: "Whoever commits fornication with a close relative (one prohibited in marriage) until intercourse occurs, he is to be struck with the sword in a blow that takes from him whatever it takes. And if she consented to him, she is to be struck with the sword in a blow that takes from her whatever it takes." It was asked: "And who carries out the punishment upon them when they have no accuser?" Imam (as) replied: "That is up to the Imam when the case is presented to him."

5044 - وَ فِي رِوَايَةِ جَمِيلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "يُضْرَبُ عُنُقُهُ" أَوْ قَالَ "رَقَبَتُهُ".

Hadith.5044 - In the narration of Jamil from Abu Abdullah (as), he said: "His neck is to be struck," Or Imam (as) said: "His throat."

5045 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ أَنَّهُ رُفِعَ إِلَى عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : "رَجُلٌ وَقَعَ عَلَى اِمْرَأَةِ أَبِيهِ فَرَجَمَهُ وَ كَانَ غَيْرَ مُحْصَنٍ".

Hadith.5045 - In the narration of Al-Sakuni, it was reported to Imam Ali ibn Abi Talib (as) that a man had committed fornication with his father's wife, so Imam (as) ordered him to be stoned, even though he was not married (non-muhṣan).

5046 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ وَجَبَ عَلَيْهِ حَدٌّ فَلَمْ يُضْرَبْ حَتَّى خُولِطَ فَقَالَ "إِنْ كَانَ أَوْجَبَ عَلَى نَفْسِهِ اَلْحَدَّ وَ هُوَ صَحِيحٌ لاَ عِلَّةَ بِهِ مِنْ ذَهَابِ عَقْلٍ أُقِيمَ عَلَيْهِ اَلْحَدُّ كَائِناً مَا كَانَ".

Hadith.5046 - In the narration reported by Al-Hasan ibn Mahbub from Ali ibn Riʾab from Abu Ubaydah from Abu Jafar (as), regarding a man upon whom a legal punishment (hadd) was due but he was not punished until he became mentally disturbed. Imam (as) said: "If he had confessed to the hadd upon himself while he was sound in mind and free from any mental illness, then the hadd must be carried out on him regardless of his current state."

5047 - رَوَى حَمَّادُ بْنُ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ أَتَى رَجُلاً قَالَ "إِنْ كَانَ مُحْصَناً فَعَلَيْهِ اَلْقَتْلُ وَ إِنْ لَمْ يَكُنْ مُحْصَناً فَعَلَيْهِ اَلْحَدُّ" قُلْتُ فَمَا عَلَى اَلْمُؤْتَى بِهِ قَالَ "عَلَيْهِ اَلْقَتْلُ عَلَى كُلِّ حَالٍ مُحْصَناً كَانَ أَوْ غَيْرَ مُحْصَنٍ".

Hadith.5047 - In the narration reported by Hammad ibn Uthman from Abu Abdullah (as), he said: I asked Imam (as) about a man who approached another man (committing sodomy). Imam (as) replied: "If the perpetrator was married (muhṣan), then his punishment is execution, and if he was not married, then the legal punishment (hadd) applies to him." I then asked: "What about the one who was approached?" Imam (as) replied: "He must be executed in all cases, whether he was married or unmarried."

5048 - وَ فِي رِوَايَةِ هِشَامٍ وَ حَفْصِ بْنِ اَلْبَخْتَرِيِّ : أَنَّهُ دَخَلَ نِسْوَةٌ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَسَأَلَتْهُ اِمْرَأَةٌ مِنْهُنَّ عَنِ اَلسَّحْقِ فَقَالَ "حَدُّهَا حَدُّ اَلزَّانِي" فَقَالَتِ اِمْرَأَةٌ مَا ذَكَرَ اَللَّهُ ذَلِكَ فِي اَلْقُرْآنِ فَقَالَ "بَلَى" فَقَالَتْ أَيْنَ هُوَ قَالَ "هُنَّ أَصْحَابُ اَلرَّسِّ ".

Hadith.5048 - In the narration of Hisham and Hafṣ ibn Al-Bukhturi, it is reported that a group of women entered upon Abu Abdullah (as), and one of the women asked him about lesbianism (Al-sahaq). Imam (as) replied: "Its punishment is the same as that of the adulterer (Al-zani)." A woman then said: "But Allah (swt) has not mentioned that in the Qur'an." Imam (as) replied: "Indeed, He (swt) has." She asked: "Where is it mentioned?" Imam (as) said: "They are the people of Al-Rass (Ashab Al-Rass)."

5049 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَالَ: "لَوْ كَانَ يَنْبَغِي لِأَحَدٍ أَنْ يُرْجَمَ مَرَّتَيْنِ لَرُجِمَ اَللُّوطِيُّ".

Hadith.5049 - In the narration of Al-Sakuni from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), it is reported that Imam Ali ibn Abi Talib (as) said: "If it were appropriate for anyone to be stoned twice, it would be the one who commits sodomy (Al-Luti)."

5050 - وَ رَوَى عَبْدُ اَلرَّحْمَنِ بْنُ أَبِي هَاشِمٍ اَلْبَجَلِيُّ عَنْ أَبِي خَدِيجَةَ قَالَ : "لاَ يَنْبَغِي لاِمْرَأَتَيْنِ أَنْ تَنَامَا فِي لِحَافٍ وَاحِدٍ إِلاَّ وَ بَيْنَهُمَا حَاجِزٌ فَإِنْ فَعَلَتَا نُهِيَتَا عَنْ ذَلِكَ فَإِنْ وَجَدُوهُمَا بَعْدَ اَلنَّهْيِ فِي لِحَافٍ وَاحِدٍ جُلِدَتَا كُلُّ وَاحِدَةٍ مِنْهُمَا حَدّاً حَدّاً وَ إِنْ وُجِدَتَا اَلثَّالِثَةَ فِي لِحَافٍ حُدَّتَا فَإِنْ وُجِدَتَا اَلرَّابِعَةَ فِي لِحَافٍ قُتِلَتَا وَ إِذَا أَتَى اَلرَّجُلُ اِمْرَأَتَهُ فَاحْتَمَلَتْ مَاءَهُ فَسَاحَقَتْ بِهِ جَارِيَتَهُ فَحَمَلَتْ رُجِمَتِ اَلْمَرْأَةُ وَ جُلِدَتِ اَلْجَارِيَةُ وَ أُلْحِقَ اَلْوَلَدُ بِأَبِيهِ".

Hadith.5050 - Abd Al-Rahman ibn Abi Hashim Al-Bajali narrated from Abu Khadijah: "It is not appropriate for two women to sleep under the same blanket unless there is a barrier between them. If they do so, they should be prohibited from it, and if they are found again after being warned in the same blanket, each of them should be lashed the prescribed punishment. If they are found a third time under the same blanket, they should be punished with the prescribed punishment, If they are found a fourth time under the same blanket, they should be executed. And if a man approaches his wife and she carries his semen and uses it to commit lesbian acts with her maid, resulting in pregnancy, the wife should be stoned, the maid should be lashed, and the child should be attributed to the father."

5051 - رَوَى إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنِ اَلْأَصْبَغِ بْنِ اَلْأَصْبَغِ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ سُلَيْمَانَ اَلْمِصْرِيُّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ أَوْ عَنْ بُرَيْدٍ اَلْعِجْلِيِّ اَلشَّكُّ مِنْ مُحَمَّدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَبْدٌ زَنَى فَقَالَ "يُجْلَدُ نِصْفَ اَلْحَدِّ" قُلْتُ فَإِنَّهُ عَادَ قَالَ "فَيُضْرَبُ مِثْلَ ذَلِكَ" قَالَ قُلْتُ فَإِنَّهُ عَادَ قَالَ "لاَ يُزَادُ عَلَى نِصْفِ اَلْحَدِّ" قَالَ قُلْتُ فَهَلْ يَجِبُ عَلَيْهِ اَلرَّجْمُ فِي شَيْءٍ مِنْ فِعْلِهِ قَالَ "نَعَمْ يُقْتَلُ فِي اَلثَّامِنَةِ إِنْ فَعَلَ ذَلِكَ ثَمَانَ مَرَّاتٍ" قَالَ قُلْتُ فَمَا اَلْفَرْقُ بَيْنَهُ وَ بَيْنَ اَلْحُرِّ وَ إِنَّمَا فِعْلُهُمَا وَاحِدٌ قَالَ "إِنَّ اَللَّهَ تَبَارَكَ وَ تَعَالَى رَحِمَهُ أَنْ يَجْمَعَ عَلَيْهِ رِبْقَ اَلرِّقِّ وَ حَدَّ اَلْحُرِّ" قَالَ ثُمَّ قَالَ "وَ عَلَى إِمَامِ اَلْمُسْلِمِينَ أَنْ يَدْفَعَ ثَمَنَهُ إِلَى مَوْلاَهُ مِنْ سَهْمِ اَلرِّقَابِ".

Hadith.5051 - Ibrahim bin Hashim narrated from Al-Asbagh bin Al-Asbagh. He said: Muhammad bin Sulayman Al-Misri narrated to me from Marwan bin Muslim from Ubayd bin Zurarah or from Burayd Al-Ijli (the doubt is from Muhammad), who said: I asked Abu Abdullah (as) about a slave who commits adultery. Imam (as) said: "He is to be lashed half the prescribed punishment." I asked: "What if he does it again?" Imam (as) replied: "He is to be lashed the same amount." I asked: "What if he repeats it again?" Imam (as) said: "He is not to be given more than half the prescribed punishment." I asked: "Is he ever liable for stoning due to any of his actions?" Imam (as) replied: "Yes, he is to be killed on the eighth offense if he does it eight times." I asked: "What is the difference between him and a free man when their actions are the same?" Imam (as) said: "Allah (swt), the Blessed and Exalted, had mercy on him by not combining the burden of slavery and the punishment of a free man upon him." Then Imam (as) said: "It is obligatory upon the leader of the Muslims to pay his price to his master from the zakat share allocated for freeing slaves."

5052 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْحَارِثِ بْنِ اَلْأَحْوَلِ عَنْ بُرَيْدٍ اَلْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي أَمَةٍ تَزْنِي قَالَ "تُجْلَدُ نِصْفَ اَلْحَدِّ كَانَ لَهَا زَوْجٌ أَوْ لَمْ يَكُنْ لَهَا زَوْجٌ ".

Hadith.5052 - Al-Hasan ibn Mahbub narrated from Al-Harith ibn Al-Ahwal from Burayd Al-ʿIjli from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a slave woman who commits adultery. Imam (as) said: "She is to be lashed half the prescribed punishment, whether she has a husband or does not have a husband."

5053 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "أُمُّ اَلْوَلَدِ حَدُّهَا حَدُّ اَلْأَمَةِ إِذَا لَمْ يَكُنْ لَهَا وَلَدٌ".

Hadith.5053 - Ibn Mahbub narrated from Ali ibn Riʾab from Zurarah from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "The prescribed punishment for Umm Al-Walad (a slave woman who has borne a child for her master) is the same as that of a slave woman if she has not borne a child."

5054 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ نُعَيْمِ بْنِ إِبْرَاهِيمَ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "أُمُّ اَلْوَلَدِ جِنَايَتُهَا فِي حُقُوقِ اَلنَّاسِ عَلَى سَيِّدِهَا" قَالَ "وَ مَا كَانَ مِنْ حَقِّ اَللَّهِ عَزَّ وَ جَلَّ فِي اَلْحُدُودِ فَإِنَّ ذَلِكَ فِي بَدَنِهَا" وَ قَالَ "يُقَاصُّ مِنْهَا لِلْمَمَالِيكِ وَ لاَ قِصَاصَ بَيْنَ اَلْحُرِّ وَ اَلْعَبْدِ".

Hadith.5054 - Ibn Mahbub narrated from Nuaym ibn Ibrahim from Mismaʿ Abu Sayyar from Abu Abdullah (as) who said: "The liability of umm Al-walad (a slave woman who has borne a child to her master) concerning the rights of people is upon her master." Imam (as) also said: "As for the rights of Allah (swt), the Exalted, regarding prescribed punishments, that is upon her own body." Furthermore, Imam (as) said: "Retribution (qiṣaṣ) applies between her and other slaves, but there is no retribution between a free person and a slave."

5055 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنْ زَنَتْ جَارِيَةٌ لِي أَحُدُّهَا قَالَ "نَعَمْ وَ لْيَكُنْ ذَلِكَ فِي سِرٍّ فَإِنِّي أَخَافُ عَلَيْكَ اَلسُّلْطَانَ".

Hadith.5055 - Ibn Mahbub narrated from Abdullah ibn Bukayr from Anbasah ibn MuṣAb who said: I asked Abu Abdullah (as), "If my bondwoman commits adultery, should I administer the prescribed punishment on her?" Imam (as) replied: "Yes, but let it be done in secrecy, for I fear the ruler's authority upon you."

5056 - وَ رَوَى إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ صَالِحِ بْنِ اَلسِّنْدِيِّ عَنِ اَلْحُسَيْنِ بْنِ خَالِدٍ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنْ رَجُلٍ كَانَتْ لَهُ أَمَةٌ فَقَالَتِ اَلْأَمَةُ لَهُ مَا أَدَّيْتُ مِنْ مُكَاتَبَتِي فَأَنَا بِهِ حُرَّةٌ عَلَى حِسَابِ ذَلِكَ فَقَالَ لَهَا نَعَمْ فَأَدَّتْ بَعْضَ مُكَاتَبَتِهَا وَ جَامَعَهَا مَوْلاَهَا بَعْدَ ذَلِكَ قَالَ "إِنِ اِسْتَكْرَهَهَا عَلَى ذَلِكَ ضُرِبَ مِنَ اَلْحَدِّ بِقَدْرِ مَا أَدَّتْ مِنْ مُكَاتَبَتِهَا وَ دُرِئَ عَنْهُ مِنَ اَلْحَدِّ بِقَدْرِ مَا بَقِيَ لَهُ مِنْ مُكَاتَبَتِهَا وَ إِنْ كَانَتْ تَابَعَتْهُ كَانَتْ شَرِيكَتَهُ فِي اَلْحَدِّ ضُرِبَتْ مِثْلَ مَا يُضْرَبُ".

Hadith.5056 - Ibrahim ibn Hashim narrated from Ṣalih ibn Al-Sindi from Al-Husayn ibn Khalid who reported from Imam Ali ibn Musa Ar-Ridha (as): Imam (as) was asked about a man who had a slave woman. The slave woman said to him, "I have paid part of my emancipation contract, so I am free according to that portion." He replied: "Yes." After she had paid part of her contract, her master had intercourse with her. The Imam (as) said: "If he forced her into that act, he will be punished in proportion to what she had paid of her contract, and the punishment will be waived for him in proportion to what remained of her contract. However, if she willingly participated with him, she will share the punishment equally with him and will be lashed the same amount."

5057 - وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : عَنْ رَجُلٍ أَصَابَ جَارِيَةً مِنَ اَلْفَيْءِ فَوَطِئَهَا قَبْلَ أَنْ يُقْسَمَ قَالَ "تُقَوَّمُ اَلْجَارِيَةُ وَ تُدْفَعُ إِلَيْهِ بِالْقِيمَةِ وَ يُحَطُّ لَهُ مِنْهَا مَا يُصِيبُهُ مِنْهَا مِنَ اَلْفَيْءِ وَ يُجْلَدُ اَلْحَدَّ وَ يُدْرَأُ عَنْهُ مِنَ اَلْحَدِّ بِقَدْرِ مَا كَانَ لَهُ فِيهَا" فَقِيلَ فَكَيْفَ صَارَتِ اَلْجَارِيَةُ تُدْفَعُ إِلَيْهِ بِالْقِيمَةِ دُونَ غَيْرِهَا قَالَ "لِأَنَّهُ وَطِئَهَا وَ لاَ يُؤْمَنُ أَنْ يَكُونَ ثَمَّ حَمْلٌ".

Hadith.5057 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a man who took possession of a slave woman from the spoils of war (Al-fay') and had intercourse with her before the division of the spoils. Imam (as) said: "The slave woman should be appraised and handed over to him for her value, and his share from the spoils should be deducted from that amount. He should be lashed according to the imposed punishment, and punishment will be reduced in proportion to his share in her." It was then asked: "Why is the slave woman handed over to him for her value instead of to someone else?" Imam (as) said: "Because he had intercourse with her, and it is feared that she might be pregnant."

5058 - وَ رَوَى سُلَيْمَانُ بْنُ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي عَبْدٍ بَيْنَ رَجُلَيْنِ أَعْتَقَ أَحَدُهُمَا نَصِيبَهُ ثُمَّ إِنَّ اَلْعَبْدَ أَتَى حَدّاً مِنْ حُدُودِ اَللَّهِ عَزَّ وَ جَلَّ قَالَ "إِنْ كَانَ اَلْعَبْدُ حَيْثُ أُعْتِقَ نِصْفُهُ قُوِّمَ لِيُغَرَّمَ اَلَّذِي أَعْتَقَهُ نِصْفَ قِيمَتِهِ فَنِصْفُهُ حُرٌّ يُضْرَبُ نِصْفَ حَدِّ اَلْحُرِّ وَ يُضْرَبُ نِصْفَ حَدِّ اَلْعَبْدِ وَ إِنْ لَمْ يَكُنْ قُوِّمَ فَهُوَ عَبْدٌ يُضْرَبُ حَدَّ اَلْعَبْدِ".

Hadith.5058 - Sulayman bin Khalid narrated from Abu Abdullah, Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a slave jointly owned by two men, where one of them freed his share. Later, the slave committed an offense that warranted one of Allah's (swt) prescribed punishments. The Imam (as) said: "If, at the time half of him was freed, he was appraised so that the one who freed him could pay half of his value to the other partner, then half of him is free, and he should receive half the punishment prescribed for a free person and half the punishment prescribed for a slave. However, if he was not appraised, then he remains a slave and should receive the full punishment prescribed for a slave."

5059 - وَ رَوَى عَبَّادُ بْنُ كَثِيرٍ اَلْبَصْرِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي اَلْمُكَاتَبَيْنِ إِذَا فَجَرَا يُضْرَبَانِ مِنَ اَلْحَدِّ بِقَدْرِ مَا أَدَّيَا مِنْ مُكَاتَبَتِهِمَا حَدَّ اَلْحُرِّ وَ يُضْرَبَانِ اَلْبَاقِيَ حَدَّ اَلْمَمْلُوكِ".

Hadith.5059 - Abbad bin Kathir Al-Basri narrated from Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "For mukatab slaves (contracted for emancipation), if they commit fornication, they are to be lashed in proportion to what they have paid towards their emancipation with the punishment of a free person, and for the remaining portion, they are lashed with the punishment of a slave."

5060 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ جَرِيرٍ عَنْ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يَأْتِي اَلْبَهِيمَةَ قَالَ "يُجْلَدُ دُونَ اَلْحَدِّ وَ يُغْرَمُ قِيمَةَ اَلْبَهِيمَةِ لِصَاحِبِهَا لِأَنَّهُ أَفْسَدَهَا عَلَيْهِ وَ تُذْبَحُ وَ تُحْرَقُ وَ تُدْفَنُ إِنْ كَانَ مِمَّا يُؤْكَلُ لَحْمُهُ وَ إِنْ كَانَ مِمَّا يُرْكَبُ ظَهْرُهُ أُغْرِمَ قِيمَتَهَا وَ جُلِدَ دُونَ اَلْحَدِّ وَ أَخْرَجَهَا مِنَ اَلْمَدِينَةِ اَلَّتِي فَعَلَ ذَلِكَ بِهَا إِلَى بِلاَدٍ أُخْرَى حَيْثُ لاَ تُعْرَفُ فَيَبِيعُهَا فِيهَا كَيْ لاَ يُعَيَّرَ بِهَا".

Hadith.5060 - Al-Hasan bin Mahbub narrated from Ishaq bin Jarir from Sadeer from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) was asked about a man who engages in intercourse with an animal. Imam (as) said: "He is to be lashed with a punishment less than the prescribed limit and must compensate the owner for the value of the animal because he has corrupted it for him. If it is an animal whose meat is consumed, it must be slaughtered, burned, and buried. If it is an animal that is ridden, he must pay its value, be lashed with a punishment less than the prescribed limit, and take it out of the city where he committed the act to another land where it is not known, and sell it there so that he is not disgraced by it."

5061 - رَوَى إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ صَالِحِ بْنِ اَلسِّنْدِيِّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ اَلْبَصْرِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ ع أَخْبِرْنِي عَنِ اَلْقَوَّادِ مَا حَدُّهُ قَالَ "لاَ حَدَّ عَلَى اَلْقَوَّادِ أَ لَيْسَ إِنَّمَا يُعْطَى اَلْأَجْرَ عَلَى أَنْ يَقُودَ" قُلْتُ جُعِلْتُ فِدَاكَ إِنَّمَا يَجْمَعُ بَيْنَ اَلذَّكَرِ وَ اَلْأُنْثَى حَرَاماً قَالَ "ذَاكَ اَلْمُؤَلِّفُ بَيْنَ اَلذَّكَرِ وَ اَلْأُنْثَى حَرَاماً" فَقُلْتُ هُوَ ذَاكَ جُعِلْتُ فِدَاكَ قَالَ "يُضْرَبُ ثَلاَثَةَ أَرْبَاعِ حَدِّ اَلزَّانِي خَمْسَةً وَ سَبْعِينَ سَوْطاً وَ يُنْفَى مِنَ اَلْمِصْرِ اَلَّذِي هُوَ فِيهِ".

Hadith.5061 - Ibrahim bin Hashim narrated from Salih bin Al-Sindi from Muhammad bin Sulayman Al-Basri from Abdullah bin Sinan. He said: I said to Abu Abdullah (as), "Inform me about the qawwad (panderer), what is his prescribed punishment?" The Imam (as) replied: "There is no hadd (fixed legal punishment) on the qawwad. is he not merely receiving payment for facilitating?" I said: "May I be your ransom, but he is bringing together a man and a woman unlawfully." Imam (as) said: "That is the one who arranges unlawful meetings between a man and a woman." I said: "Yes, that is the case, may I be your ransom." Imam (as) said: "He is to be lashed three-quarters of the punishment of a fornicator - seventy-five lashes - and he is to be exiled from the city in which he resides."

5062 - وَ فِي خَبَرٍ آخَرَ: لَعَنَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَلْوَاصِلَةَ وَ اَلْمُوتَصِلَةَ.

Hadith.5062 - In a narration: The Messenger of Allah (swt) cursed Al-wasilah and Al-muṭasilah.

5063 - رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي اَلَّذِي يَقْذِفُ اِمْرَأَتَهُ قَالَ "يُجْلَدُ" قُلْتُ أَ رَأَيْتَ إِنْ عَفَتْ عَنْهُ قَالَ "لاَ وَ لاَ كَرَامَةَ".

Hadith.5063 - Al-Alaa narrated from Muhammad ibn Muslim from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who accuses his wife (of adultery). Imam (as) said: "He is to be flogged." I asked: "What if she pardons him?" Imam (as) said: "No, and no honor (for him)."

5064 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ زِيَادٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ قَالَ لاِمْرَأَتِهِ بَعْدَ مَا دَخَلَتْ عَلَيْهِ لَمْ أَجِدْكِ عَذْرَاءَ قَالَ "لاَ حَدَّ عَلَيْهِ".

Hadith.5064 - Ibn Mahbub narrated from Hammad ibn Ziyad from Sulayman ibn Khalid from Abu Abdullah (as) regarding a man who said to his wife after consummating the marriage, "I did not find you a virgin" Imam (as) said: "There is no legal punishment upon him."

5065 - وَ فِي خَبَرٍ آخَرَ قَالَ: "إِنَّ اَلْعُذْرَةَ قَدْ تَسْقُطُ مِنْ غَيْرِ جِمَاعٍ قَدْ تَذْهَبُ بِالنَّكْبَةِ وَ اَلْعَثْرَةِ وَ اَلسَّقْطَةِ".

Hadith.5065 - In another narration, Imam (as) said: "Indeed, the hymen may be lost without intercourse; it can be lost due to injury, stumbling, or falling."

5066 - وَ فِي رِوَايَةِ وَهْبِ بْنِ وَهْبٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ لَمْ يَكُنْ يَحُدُّ فِي اَلتَّعْرِيضِ حَتَّى يَأْتِيَ بِالْفِرْيَةِ اَلْمُصَرَّحَةِ مِثْلِ يَا زَانِ وَ يَا اِبْنَ اَلزَّانِيَةِ أَوْ لَسْتَ لِأَبِيكَ".

Hadith.5066 - In the narration of Wahb ibn Wahb from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as): "Indeed, Imam Ali ibn Abi Talib (as) would not administer the legal punishment for insinuation unless it was a clear and explicit accusation, such as saying, 'O' adulterer,' or 'O' son of an adulteress,' or 'You are not your father's son.'"

5067 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ نَصْرَانِيٍّ قَذَفَ مُسْلِماً فَقَالَ لَهُ يَا زَانِ قَالَ "يُجْلَدُ ثَمَانِينَ جَلْدَةً لِحَقِّ اَلْمُسْلِمِ وَ ثَمَانِينَ جَلْدَةً إِلاَّ سَوْطاً لِحُرْمَةِ اَلْإِسْلاَمِ وَ يُحْلَقُ رَأْسُهُ وَ يُطَافُ بِهِ فِي أَهْلِ دِينِهِ لِكَيْ يُنَكَّلَ غَيْرُهُ".

Hadith.5067 - Al-Hasan ibn Mahbub narrated from Abbad ibn Suhayb who said: Abu Abdullah (as) was asked about a Christian who accused a Muslim by saying to him, "O' adulterer." Imam (as) said: "He is to be flogged eighty lashes for violating the right of the Muslim and eighty lashes minus one for violating the sanctity of Islam. His head is to be shaved, and he is to be paraded among the people of his religion so that others may be deterred."

5068 - وَ رُوِيَ عَنْ صَفْوَانَ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَفْتَرِي عَلَى رَجُلٍ مِنْ جَاهِلِيَّةِ اَلْعَرَبِ قَالَ "يُضْرَبُ حَدّاً" قُلْتُ يُضْرَبُ حَدّاً قَالَ "نَعَمْ إِنَّ ذَلِكَ يَدْخُلُ عَلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ".

Hadith.5068 - It was narrated from Safwan from Abu Bakr Al-Hadrami from Abu Abdullah (as) who said: I asked Imam (as) about a man who slanders a man from the pre-Islamic Arabs. Imam (as) said: "He is to be given the legal punishment." I asked: "Is he to be given the legal punishment?" He said: "Yes, because that offense reaches the Messenger of Allah (swt) (peace be upon him and his family)."

5069 - وَ رَوَى جَعْفَرُ بْنُ بَشِيرٍ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ عَنْ أَبِي مَخْلَدٍ اَلسَّرَّاجِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ قَضَى فِي رَجُلٍ دَعَا آخَرَ اِبْنَ اَلْمَجْنُونِ وَ قَالَ اَلْآخَرُ لَهُ بَلْ أَنْتَ اِبْنُ اَلْمَجْنُونِ فَأَمَرَ اَلْأَوَّلَ أَنْ يَجْلِدَ صَاحِبَهُ عِشْرِينَ جَلْدَةً وَ قَالَ "اِعْلَمْ أَنَّهُ سَتُعَقَّبُ مِثْلَهَا عِشْرِينَ فَلَمَّا جَلَدَهُ أَعْطَى اَلْمَجْلُودَ اَلسَّوْطَ فَجَلَدَهُ عِشْرِينَ نَكَالاً يُنَكِّلُهُمَا".

Hadith.5069 - Ja'far ibn Bashir narrated from Al-Husayn ibn Abi Al-'Ala from Abu Makhlad Al-Sarraj from Abu Abdullah (as): Imam (as) ruled concerning a man who called another "the son of a madman," and the other replied to him, "Rather, you are the son of a madman." Imam (as) commanded the first man to flog his companion twenty lashes and said: "Know that you will also be given twenty lashes in return." After the first man flogged him, the flogged man was given the whip and he flogged the first man twenty lashes as a means of punishment to discipline both of them.

5070 - وَ رَوَى مُحَمَّدُ بْنُ عَبْدِ اَللَّهِ بْنِ هِلاَلٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لاِمْرَأَتِهِ يَا زَانِيَةُ قَالَ "يُجْلَدُ حَدّاً وَ يُفَرَّقُ بَيْنَهُمَا بَعْدَ مَا جُلِدَ وَ لاَ تَكُونُ اِمْرَأَتَهُ" قَالَ "وَ إِنْ كَانَ قَالَ كَلاَماً أَفْلَتَ مِنْهُ فِي غَيْرِ أَنْ يَعْلَمَ شَيْئاً أَرَادَ أَنْ يَغِيظَهَا بِهِ فَلاَ يُفَرَّقُ بَيْنَهُمَا".

Hadith.5070 - Muhammad ibn Abdullah ibn Hilal narrated from Uqbah ibn Khalid from Abu Abdullah (as) who said: I asked Imam (as) about a man who said to his wife, "O' adulteress." Imam (as) said: "He is to be given the legal punishment and they are to be separated after he has been flogged, and she will no longer be his wife." Imam (as) further said: "But if he said something that slipped out unintentionally without having any knowledge of it, intending only to anger her, then they are not to be separated."

5071 - وَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : "إِذَا كَانَ فِي اَلْحَدِّ لَعَلَّ أَوْ عَسَى فَالْحَدُّ مُعَطَّلٌ".

Hadith.5071 - Commander of the Faithful (as) said: "If there is doubt expressed with 'perhaps' or 'it may be' in enforcing a legal punishment, then the punishment is to be suspended."

5072 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "قَاذِفُ اَللَّقِيطِ يُحَدُّ وَ اَلْمَرْأَةُ إِذَا قَذَفَتْ زَوْجَهَا وَ هُوَ أَصَمُّ يُفَرَّقُ بَيْنَهُمَا ثُمَّ لاَ تَحِلُّ لَهُ أَبَداً".

Hadith.5072 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "The one who accuses a foundling (laqiṭ) of fornication is subjected to the prescribed punishment (hadd). And if a woman accuses her husband of fornication while he is deaf, they are separated, and she is never permissible for him again."

5073 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَذَفَ اِمْرَأَتَهُ بِالزِّنَا وَ هِيَ خَرْسَاءُ صَمَّاءُ لاَ تَسْمَعُ مَا قَالَ فَقَالَ "إِنْ كَانَ لَهَا بَيِّنَةٌ يَشْهَدُونَ لَهَا عِنْدَ اَلْإِمَامِ جَلَدَهُ اَلْحَدَّ وَ فَرَّقَ بَيْنَهُمَا ثُمَّ لاَ تَحِلُّ لَهُ أَبَداً وَ إِنْ لَمْ يَكُنْ لَهَا بَيِّنَةٌ فَهِيَ حَرَامٌ عَلَيْهِ مَا أَقَامَ مَعَهَا وَ لاَ إِثْمَ عَلَيْهَا مِنْهُ".

Hadith.5073 - Ibn Mahbub narrated from Hisham ibn Salim from Abu Basir who said: Abu Abdullah (as) was asked about a man who accused his wife of adultery while she was mute and deaf, unable to hear what he said. Imam (as) said: "If she has witnesses who testify on her behalf before the Imam, he (the husband) is to be flogged with the legal punishment and they are to be separated, and she will never be permissible for him again. But if she has no witnesses, then she is forbidden to him as long as she remains with him, and there is no sin upon her from him."

5074 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَالَ: "مَنْ أَقَرَّ بِوَلَدٍ ثُمَّ نَفَاهُ جُلِدَ اَلْحَدَّ وَ أُلْزِمَ اَلْوَلَدَ".

Hadith.5074 - In the narration of Al-Sakuni, Imam Ali ibn Abi Talib (as) said: "Whoever acknowledges a child and then denies him is to be given the legal punishment and held responsible for the child."

5075 - وَ فِي رِوَايَةِ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "كُلُّ بَالِغٍ مِنْ ذَكَرٍ أَوْ أُنْثَى اِفْتَرَى عَلَى صَغِيرٍ أَوْ كَبِيرٍ أَوْ ذَكَرٍ أَوْ أُنْثَى أَوْ مُسْلِمٍ أَوْ حُرٍّ أَوْ مَمْلُوكٍ فَعَلَيْهِ حَدُّ اَلْفِرْيَةِ وَ عَلَى غَيْرِ اَلْبَالِغِ حَدُّ اَلْأَدَبِ ".

Hadith.5075 - In the narration of Yunus ibn Abd Al-Rahman from some of his narrators from Abu Abdullah (as), he said: "Every adult, whether male or female, who falsely accuses a minor or an adult, a male or a female, a Muslim, a free person, or a slave, is subject to the prescribed punishment (hadd Al-firya). And for one who is not yet an adult, the punishment is disciplinary (hadd Al-adab)."

5076 - وَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "لاَ حَدَّ عَلَى مَجْنُونٍ حَتَّى يُفِيقَ وَ لاَ عَلَى اَلصَّبِيِّ حَتَّى يُدْرِكَ وَ لاَ عَلَى اَلنَّائِمِ حَتَّى يَسْتَيْقِظَ".

Hadith.5076 - Imam Ali ibn Abi Talib (as) said: "There is no legal punishment upon a mad person until they regain sanity, nor upon a child until they reach maturity, nor upon a sleeping person until they wake up."

5077 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْعَلاَءِ وَ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ قَالَ لاِمْرَأَتِهِ يَا زَانِيَةُ أَنَا زَنَيْتُ بِكِ قَالَ "عَلَيْهِ حَدٌّ وَاحِدٌ لِقَذْفِهِ إِيَّاهَا وَ أَمَّا قَوْلُهُ أَنَا زَنَيْتُ بِكِ فَلاَ حَدَّ عَلَيْهِ فِيهِ إِلاَّ أَنْ يَشْهَدَ عَلَى نَفْسِهِ أَرْبَعَ مَرَّاتٍ بِالزِّنَا عِنْدَ اَلْإِمَامِ".

Hadith.5077 - Al-Hasan ibn Mahbub narrated from Al-Ala and Abu Ayyub from Muhammad ibn Muslim from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who said to his wife, "O' adulteress, I have committed adultery with you," Imam (as) said: "He is liable for one legal punishment for accusing her. As for his statement, 'I have committed adultery with you,' there is no legal punishment for that unless he testifies against himself four times for committing adultery before the Imam."

5078 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ نُعَيْمِ بْنِ إِبْرَاهِيمَ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي أَرْبَعَةٍ شَهِدُوا عَلَى اِمْرَأَةٍ بِالْفُجُورِ أَحَدُهُمْ زَوْجُهَا قَالَ "يُجْلَدُونَ اَلثَّلاَثَةُ وَ يُلاَعِنُهَا زَوْجُهَا وَ يُفَرَّقُ بَيْنَهُمَا وَ لاَ تَحِلُّ لَهُ أَبَداً".

Hadith.5078 - Al-Hasan ibn Mahbub narrated from Nu'aym ibn Ibrahim from Misma Abu Sayyar from Abu Abdullah (as) regarding four people who testified against a woman for adultery, and one of them was her husband. Imam (as) said: "The three (other witnesses) are to be flogged, and her husband is to perform lian (mutual cursing) with her. They are to be separated, and she will never be permissible for him again."

5079 - وَ قَدْ رُوِيَ: "أَنَّ اَلزَّوْجَ أَحَدُ اَلشُّهُودِ".

Hadith.5079 - It has been narrated: "Indeed, the husband is considered one of the witnesses."

5080 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَلرَّحْمَنِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "لَوْ أُتِيتُ بِرَجُلٍ قَدْ قَذَفَ عَبْداً مُسْلِماً بِالزِّنَا لاَ نَعْلَمُ مِنْهُ إِلاَّ خَيْراً لَضَرَبْتُهُ اَلْحَدَّ حَدَّ اَلْحُرِّ إِلاَّ سَوْطاً".

Hadith.5080 - Al-Hasan ibn Mahbub narrated from Abd Al-Rahman from Ubayd ibn Zurarah who said: I heard Abu Abdullah (as) say, "If a man were brought to me who had accused a Muslim slave of adultery, and we knew nothing about the slave except goodness, I would administer the legal punishment upon him - the same punishment as for a free person, except one lash less."

5081 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ زِيَادٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "سُئِلَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ عَنْ مُكَاتَبٍ اِفْتَرَى عَلَى رَجُلٍ مُسْلِمٍ فَقَالَ "يُضْرَبُ حَدَّ اَلْحُرِّ ثَمَانِينَ جَلْدَةً أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً أَوْ لَمْ يُؤَدِّ" قِيلَ لَهُ فَإِنْ زَنَى وَ هُوَ مُكَاتَبٌ وَ لَمْ يُؤَدِّ مِنْ مُكَاتَبَتِهِ شَيْئاً قَالَ "هَذَا حَقُّ اَللَّهِ عَزَّ وَ جَلَّ يُطْرَحُ عَنْهُ خَمْسُونَ جَلْدَةً وَ يُضْرَبُ خَمْسِينَ" ".

Hadith.5081 - Al-Hasan ibn Mahbub narrated from Hammad ibn Ziyad from Sulayman ibn Khalid from Abu Abdullah (as) who said: "Imam Ali ibn Abi Talib (as) was asked about a mukatab (a slave who has a contract for freedom) who falsely accused a Muslim man. Imam (as) said: 'He is to be flogged with the punishment of a free man - eighty lashes - whether he has paid any part of his contract or not.' It was asked: 'What if he commits adultery while he is a mukatab and has not paid anything from his contract?' Imam (as) said: 'This is the right of Allah (swt), the Mighty and Majestic. Fifty lashes are waived from him, and he is to be flogged fifty lashes.'"

5082 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ [عَبْدِ اَللَّهِ خ ل] عَلَيْهِ اَلسَّلاَمُ : فِي اِمْرَأَةٍ قَذَفَتْ رَجُلاً قَالَ "تُجْلَدُ ثَمَانِينَ جَلْدَةً".

Hadith.5082 - Ibn Mahbub narrated from Malik ibn Atiyyah from Abu Basir from Abu Abdullah (as) regarding a woman who accused a man (of adultery). Imam (as) said: "She is to be flogged eighty lashes."

5083 - وَ رَوَى مُحَمَّدُ بْنُ سِنَانٍ عَنِ اَلْعَلاَءِ بْنِ اَلْفُضَيْلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يَنْتَفِي مِنْ وَلَدِهِ وَ قَدْ أَقَرَّ بِهِ قَالَ "إِنْ كَانَ اَلْوَلَدُ مِنْ حُرَّةٍ جُلِدَ اَلْأَبُ خَمْسِينَ سَوْطاً حَدَّ اَلْمَمْلُوكِ وَ إِنْ كَانَ مِنْ أَمَةٍ فَلاَ شَيْءَ عَلَيْهِ". وَ إِذَا قَالَ رَجُلٌ لِرَجُلٍ إِنَّكَ تَعْمَلُ عَمَلَ قَوْمِ لُوطٍ تَنْكِحُ اَلرِّجَالَ ضُرِبَ ثَمَانِينَ جَلْدَةً وَ كَذَلِكَ إِنْ قَالَ لَهُ يَا مَعْفُوجُ يَا مَنْكُوحُ جُلِدَ حَدَّ اَلْقَاذِفِ ثَمَانِينَ جَلْدَةً وَ إِنْ قَذَفَ رَجُلٌ قَوْماً بِكَلِمَةٍ وَاحِدَةٍ فَعَلَيْهِ حَدٌّ وَاحِدٌ إِذَا لَمْ يُسَمِّهِمْ بِأَسْمَائِهِمْ وَ إِنْ سَمَّاهُمْ فَعَلَيْهِ لِكُلِّ رَجُلٍ سَمَّاهُ حَدٌّ رَوَى ذَلِكَ بُرَيْدٌ اَلْعِجْلِيُّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ. وَ رُوِيَ: "أَنَّهُمْ إِنْ أَتَوْا بِهِ مُتَفَرِّقِينَ ضُرِبَ لِكُلِّ رَجُلٍ مِنْهُمْ حَدّاً وَاحِداً وَ إِنْ أَتَوْا بِهِ مُجْتَمِعِينَ ضُرِبَ حَدّاً وَاحِداً وَ إِنْ قَذَفَ رَجُلٌ رَجُلاً فَجُلِدَ ثُمَّ عَادَ عَلَيْهِ بِالْقَذْفِ فَإِنْ كَانَ قَالَ إِنَّ اَلَّذِي قُلْتُ لَكَ حَقٌّ لَمْ يُجْلَدْ وَ إِنْ قَذَفَهُ بِالزِّنَا بَعْدَ مَا جُلِدَ فَعَلَيْهِ اَلْحَدُّ وَ إِنْ قَذَفَهُ قَبْلَ أَنْ يُجْلَدَ بِعَشْرِ قَذَفَاتٍ لَمْ يَكُنْ عَلَيْهِ إِلاَّ حَدٌّ وَاحِدٌ ".

Hadith.5083 - Muhammad ibn Sinan narrated from Al-Ala ibn Al-Fudayl from Abu Abdullah (as): I asked Imam (as) about a man who denies his child after having acknowledged him. Imam (as) said: "If the child is from a free woman, the father is to be flogged fifty lashes, which is the punishment for a slave. But if the child is from a slave woman, there is no punishment upon him." And if a man says to another man: "You commit the act of the people of Lut (engaging in relations with men)," he is to be flogged eighty lashes. Similarly, if he says to him: "O' effeminate one" or "O' one who is penetrated," he is to be flogged with the legal punishment for slander - eighty lashes. If a man slanders a group of people with a single statement without naming them individually, he is subjected to one legal punishment. However, if he names them specifically, then a separate legal punishment applies to each person he named. This was narrated by Burayd Al-Ijli from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as). It has also been narrated: "If they (the slandered individuals) come forward separately, each one of them receives a separate punishment. But if they come forward collectively, only one punishment is administered. If a man slanders another and is flogged, but then repeats the slander, and if he says, 'What I said to you is true,' he is not flogged again. However, if he accuses him of adultery again after being flogged, the legal punishment applies. Yet, if he accuses him ten times before being flogged, only one punishment will be administered."

5085 - وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ قَالَ لِرَجُلٍ يَا اِبْنَ اَلْفَاعِلَةِ يَعْنِي اَلزِّنَا فَقَالَ "إِنْ كَانَتْ أُمُّهُ حَيَّةً شَاهِدَةً ثُمَّ جَاءَتْ تَطْلُبُ حَقَّهَا ضُرِبَ ثَمَانِينَ جَلْدَةً وَ إِنْ كَانَتْ غَائِبَةً اُنْتُظِرَ بِهَا حَتَّى تَقْدَمَ فَتَطْلُبَ حَقَّهَا وَ إِنْ كَانَتْ قَدْ مَاتَتْ وَ لَمْ يُعْلَمْ مِنْهَا إِلاَّ خَيْرٌ ضُرِبَ اَلْمُفْتَرِي عَلَيْهَا اَلْحَدَّ ثَمَانِينَ جَلْدَةً".

Hadith.5085 - Hisham ibn Salim narrated from Ammar Al-Sabati from Abu Abdullah (as) regarding a man who said to another man, "O' son of an adulteress," intending adultery. Imam (as) said: "If his mother is alive and present, and she comes forward to claim her right, the accuser is to be flogged eighty lashes. If she is absent, it is to be delayed until she returns and claims her right. And if she has passed away and nothing is known of her except goodness, the one who falsely accused her is to be given the legal punishment - eighty lashes."

5086 - وَ رَوَى أَبُو أَيُّوبَ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ اِبْنِ اَلْمَغْصُوبَةِ يَفْتَرِي عَلَيْهِ اَلرَّجُلُ فَيَقُولُ لَهُ يَا اِبْنَ اَلْفَاعِلَةِ فَقَالَ "أَرَى عَلَيْهِ اَلْحَدَّ ثَمَانِينَ جَلْدَةً وَ يَتُوبُ إِلَى اَللَّهِ عَزَّ وَ جَلَّ مِمَّا قَالَ".

Hadith.5086 - Abu Ayyub narrated from Hariz from Abu Abdullah (as) who said: I asked Imam (as) about a man falsely accusing the son of a woman whose rights were violated (Al-maghsubah) by saying to him, "O' son of an adulteress." Imam (as) said: "I believe he deserves the legal punishment of eighty lashes and must repent to Allah (swt), the Mighty and Majestic, for what he has said."

5087 - وَ رُوِيَ عَنْ أَبِي وَلاَّدٍ اَلْحَنَّاطِ أَنَّهُ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "أُتِيَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ بِرَجُلَيْنِ قَدْ قَذَفَ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ فِي بَدَنِهِ فَدَرَأَ عَنْهُمَا اَلْحَدَّ وَ عَزَّرَهُمَا".

Hadith.5087 - It was narrated from Abu Walad Al-Hannat that he said: Abu Abdullah (as) said: "Commander of the Faithful (as) was presented with two men, each of whom had accused the other of something concerning his body. Imam Ali ibn Abi Talib (as) waived the legal punishment for both of them and administered disciplinary punishment (ta'zir) to them."

5088 - رَوَى اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: "لَوْ أَنَّ رَجُلاً دَخَلَ فِي اَلْإِسْلاَمِ فَأَقَرَّ بِهِ ثُمَّ شَرِبَ اَلْخَمْرَ وَ زَنَى وَ أَكَلَ اَلرِّبَا وَ لَمْ يَتَبَيَّنْ لَهُ شَيْءٌ مِنَ اَلْحَلاَلِ وَ اَلْحَرَامِ لَمْ أُقِمْ عَلَيْهِ اَلْحَدَّ إِذَا كَانَ جَاهِلاً إِلاَّ أَنْ تَقُومَ عَلَيْهِ اَلْبَيِّنَةُ أَنَّهُ قَرَأَ اَلسُّورَةَ اَلَّتِي فِيهَا اَلزِّنَا وَ اَلْخَمْرُ وَ أَكْلُ اَلرِّبَا وَ إِذَا جَهِلَ ذَلِكَ أَعْلَمْتُهُ وَ أَخْبَرْتُهُ فَإِنْ رَكِبَهُ بَعْدَ ذَلِكَ جَلَدْتُهُ وَ أَقَمْتُ عَلَيْهِ اَلْحَدَّ".

Hadith.5088 - Al-Halabi narrated from Abu Abdullah (as) who said: "If a man entered Islam, acknowledged it, and then drank alcohol, committed adultery, and consumed usury, without having any knowledge of what is lawful and unlawful, I would not administer the legal punishment upon him if he was ignorant - unless there was evidence that he had recited the Surah in which adultery, alcohol, and usury are mentioned. If he was unaware of that, I would inform and educate him. But if he committed those acts after that, I would flog him and enforce the legal punishment upon him."

5089 - وَ فِي رِوَايَةِ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ يَرْفَعُهُ: أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ أُتِيَ بِالنَّجَاشِيِّ اَلْحَارِثِيِّ اَلشَّاعِرِ قَدْ شَرِبَ اَلْخَمْرَ فِي شَهْرِ رَمَضَانَ فَضَرَبَهُ ثَمَانِينَ ثُمَّ حَبَسَهُ لَيْلَةً ثُمَّ دَعَا بِهِ مِنَ اَلْغَدِ فَضَرَبَهُ عِشْرِينَ سَوْطاً فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ ضَرَبْتَنِي ثَمَانِينَ سَوْطاً فِي شُرْبِ اَلْخَمْرِ فَهَذِهِ اَلْعِشْرُونَ مَا هِيَ فَقَالَ "هَذَا لِجُرْأَتِكَ عَلَى شُرْبِ اَلْخَمْرِ فِي شَهْرِ رَمَضَانَ ".

Hadith.5089 - In the narration of Amr ibn Shimr from Jabir, who attributed it to the Prophet: Commander of the Faithful (as) was presented with Al-Najashi Al-Harithiyy, the poet, who had consumed alcohol during the month of Ramadan. Imam (as) flogged him eighty lashes, then imprisoned him for a night. The next day, Imam (as) summoned him and flogged him with twenty more lashes. Al-Najashi said: "O' Commander of the Faithful (as), you already flogged me eighty lashes for drinking alcohol. What are these additional twenty for?" Imam (as) replied: "These are for your audacity in drinking alcohol during the month of Ramadan."

5090 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "لاَ تُجَالِسُوا شُرَّابَ اَلْخَمْرِ فَإِنَّ اَللَّعْنَةَ إِذَا نَزَلَتْ عَمَّتْ مَنْ فِي اَلْمَجْلِسِ".

Hadith.5090 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Do not sit with those who drink wine, for when the curse descends, it encompasses everyone present in the gathering."

5091 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "شَارِبُ اَلْخَمْرِ إِنْ مَرِضَ فَلاَ تَعُودُوهُ وَ إِنْ مَاتَ فَلاَ تَشْهَدُوهُ وَ إِنْ شَهِدَ فَلاَ تُزَكُّوهُ وَ إِنْ خَطَبَ إِلَيْكُمْ فَلاَ تُزَوِّجُوهُ فَإِنَّ مَنْ زَوَّجَ اِبْنَتَهُ شَارِبَ اَلْخَمْرِ فَكَأَنَّمَا قَادَهَا إِلَى اَلزِّنَا وَ مَنْ زَوَّجَ اِبْنَتَهُ مُخَالِفاً لَهُ عَلَى دِينِهِ فَقَدْ قَطَعَ رَحِمَهَا وَ مَنِ اِئْتَمَنَ شَارِبَ اَلْخَمْرِ لَمْ يَكُنْ لَهُ عَلَى اَللَّهِ تَبَارَكَ وَ تَعَالَى ضَمَانٌ".

Hadith.5091 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "If a wine drinker falls ill, do not visit him; if he dies, do not attend his funeral; if he testifies, do not accept his testimony; and if he seeks marriage from you, do not marry him off. Whoever marries his daughter to a wine drinker, it is as if he has led her to adultery. And whoever marries his daughter to someone who opposes his faith has severed her family ties. Whoever entrusts a wine drinker with something has no guarantee from Allah (swt), the Blessed and Exalted."

5092 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "خَمْسَةٌ مِنْ خَمْسَةٍ مُحَالٌ اَلْحُرْمَةُ مِنَ اَلْفَاسِقِ مُحَالٌ وَ اَلشَّفَقَةُ مِنَ اَلْعَدُوِّ مُحَالٌ وَ اَلنَّصِيحَةُ مِنَ اَلْحَاسِدِ مُحَالٌ وَ اَلْوَفَاءُ مِنَ اَلْمَرْأَةِ مُحَالٌ وَ اَلْهَيْبَةُ مِنَ اَلْفَقِيرِ مُحَالٌ".

Hadith.5092 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Five things from five are impossible: Honor from a transgressor is impossible, compassion from an enemy is impossible, sincere advice from a jealous person is impossible, loyalty from a woman is impossible, and awe from a poor person is impossible."

5093 - وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ ۝ فَاجْتَنِبُوا اَلرِّجْسَ مِنَ اَلْأَوْثٰانِ وَ اِجْتَنِبُوا قَوْلَ اَلزُّورِ ۝ قَالَ "اَلرِّجْسُ مِنَ اَلْأَوْثَانِ اَلشِّطْرَنْجُ وَ قَوْلُ اَلزُّورِ اَلْغِنَاءُ وَ اَلنَّرْدُ أَشَدُّ مِنَ اَلشِّطْرَنْجِ فَأَمَّا اَلشِّطْرَنْجُ فَإِنَّ اِتِّخَاذَهَا كُفْرٌ وَ اَللَّعِبَ بِهَا شِرْكٌ وَ تَعْلِيمَهَا كَبِيرَةٌ مُوبِقَةٌ وَ اَلسَّلاَمَ عَلَى اَللاَّهِي بِهَا مَعْصِيَةٌ وَ مُقَلِّبَهَا كَمُقَلِّبِ لَحْمِ اَلْخِنْزِيرِ وَ اَلنَّاظِرَ إِلَيْهَا كَالنَّاظِرِ إِلَى فَرْجِ أُمِّهِ وَ اَللاَّعِبَ بِالنَّرْدِ قِمَاراً مَثَلُهُ مَثَلُ مَنْ يَأْكُلُ لَحْمَ اَلْخِنْزِيرِ وَ مَثَلَ اَلَّذِي يَلْعَبُ بِهَا مِنْ غَيْرِ قِمَارٍ مَثَلُ مَنْ يَضَعُ يَدَهُ فِي لَحْمِ اَلْخِنْزِيرِ أَوْ فِي دَمِهِ وَ لاَ يَجُوزُ اَللَّعِبُ بِالْخَوَاتِيمِ وَ اَلْأَرْبَعَةَ عَشَرَ وَ كُلُّ ذَلِكَ وَ أَشْبَاهُهُ قِمَارٌ حَتَّى لَعِبُ اَلصِّبْيَانِ بِالْجَوْزِ هُوَ اَلْقِمَارُ وَ إِيَّاكَ وَ اَلضَّرْبَ بِالصَّوَانِيجِ فَإِنَّ اَلشَّيْطَانَ يَرْكُضُ مَعَكَ وَ اَلْمَلاَئِكَةَ تَنْفِرُ عَنْكَ وَ مَنْ بَقِيَ فِي بَيْتِهِ طُنْبُورٌ أَرْبَعِينَ صَبَاحاً "فَقَدْ بٰاءَ بِغَضَبٍ مِنَ اَللّٰهِ" عَزَّ وَ جَلَّ".

Hadith.5093 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about the saying of Allah (swt), the Mighty and Majestic: "So avoid the filth of idols and avoid false speech." (Surah Al-Hajj 22:30) Imam (as) said: "The filth of idols refers to chess, and false speech refers to singing. And backgammon (nard) is worse than chess. As for chess, adopting it is disbelief, playing it is polytheism, teaching it is a grave and destructive sin, greeting someone engaged in it is disobedience, and touching its pieces is like touching the flesh of swine. Looking at it is like looking at the private parts of one's mother. The one who plays backgammon with gambling is like one who eats the flesh of swine, and the one who plays it without gambling is like one who places his hand in the flesh or blood of swine. It is not permissible to play with rings, the fourteen stones, and similar games, as all of them are forms of gambling, even if children play with nuts, it is considered gambling. Beware of striking the stones together (a form of entertainment), for indeed, Satan runs along with you, and the angels flee from you. And whoever keeps a tambourine in his house for forty days "has incurred the wrath of Allah (swt), the Mighty and Majestic."

5094 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "إِنَّ اَلْمَلاَئِكَةَ لَتَنْفِرُ عِنْدَ اَلرِّهَانِ وَ تَلْعَنُ صَاحِبَهُ مَا خَلاَ اَلْحَافِرَ وَ اَلْخُفَّ وَ اَلرِّيشَ وَ اَلنَّصْلَ وَ قَدْ سَابَقَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أُسَامَةَ بْنَ زَيْدٍ وَ أَجْرَى اَلْخَيْلَ ".

Hadith.5094 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Indeed, the angels withdraw from gatherings where gambling occurs and curse the one involved in it, except in the case of betting on hoofed animals, animals with padded feet, feathered birds, and arrows. And the Messenger of Allah (swt) (peace be upon him and his family) himself raced with Usamah ibn Zayd and conducted horse races."

5095 - فَرُوِيَ: "أَنَّ نَاقَةَ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ سُبِقَتْ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "إِنَّهَا بَغَتْ وَ قَالَتْ فَوْقِي رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ حَقٌّ عَلَى اَللَّهِ عَزَّ وَ جَلَّ أَنْ لاَ يَبْغِيَ شَيْءٌ عَلَى شَيْءٍ إِلاَّ أَذَلَّهُ اَللَّهُ وَ لَوْ أَنَّ جَبَلاً بَغَى عَلَى جَبَلٍ لَهَدَّ اَللَّهُ اَلْبَاغِيَ مِنْهُمَا" ".

Hadith.5095 - It has been narrated that the she-camel of the Prophet (peace be upon him and his family), was outrun in a race. So Prophet (sw), peace be upon him and his family, said: "It (camel) transgressed and said to itself, 'Upon me is the Messenger of Allah (swt), peace and blessings be upon him and his family.' And it is a right upon Allah (swt), the Mighty and Majestic, that nothing transgresses against anything except that He (swt) humiliates it. And if a mountain were to transgress against another mountain, Allah would destroy the transgressing one among them."

5096 - : وَ نَهَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَنْ تَحْرِيشِ اَلْبَهَائِمِ مَا خَلاَ اَلْكِلاَبَ.

Hadith.5096 - The Messenger of Allah (swt) (peace be upon him and his family) forbade inciting animals against one another, except in the case of dogs.

5097 - : وَ سَأَلَ رَجُلٌ عَلِيَّ بْنَ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ عَنْ شِرَاءِ جَارِيَةٍ لَهَا صَوْتٌ فَقَالَ "مَا عَلَيْكَ لَوِ اِشْتَرَيْتَهَا فَذَكَّرَتْكَ اَلْجَنَّةَ ".

Hadith.5097 - A man asked Imam Ali ibn Al-Hussain (as) about purchasing a bondwoman with a beautiful voice. Imam (as) said: "There is no harm upon you if you buy her and she reminds you of Paradise."

5098 - رُوِيَ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: "لاَ يَزَالُ اَلْعَبْدُ يَسْرِقُ حَتَّى إِذَا اِسْتَوْفَى دِيَةَ يَدِهِ أَظْهَرَهُ اَللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ".

Hadith.5098 - It is narrated from Abu Al-Hasan Imam Ali ibn Musa Ar-Ridha (as) that he said: "A servant continues to steal until, when the value of what he has stolen equals the blood money for his hand, Allah (swt), the Mighty and Majestic, exposes him."

5099 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ يُقْطَعُ اَلسَّارِقُ فِي عَامِ سَنَةٍ مُجْدِبَةٍ".

Hadith.5099 - In the narration of Al-Sakuni from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), that he said: "The hand of a thief is not to be cut off during a year of drought."

5100 - وَ فِي رِوَايَةِ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ أُتِيَ بِالْكُوفَةِ بِرَجُلٍ سَرَقَ حَمَاماً فَلَمْ يَقْطَعْهُ وَ قَالَ "لاَ أَقْطَعُ فِي اَلطَّيْرِ" ".

Hadith.5100 - In the narration of Ghiyath ibn Ibrahim from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), it is reported: "Imam Ali ibn Abi Talib (as) was presented in Kufa with a man who had stolen a pigeon, but he did not cut off his hand and said: 'I do not cut off (a hand) for stealing birds.'"

5101 - وَ رَوَى سَعْدُ بْنُ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "قَطَعَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فِي بَيْضَةِ حَدِيدٍ وَ فِي جُنَّةٍ وَزْنُهَا ثَمَانِيَةٌ وَ ثَلاَثُونَ رِطْلاً".

Hadith.5101 - Sa'd ibn Tarif narrated from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "Imam Ali ibn Abi Talib (as) ordered the cutting off of a hand for stealing an iron helmet and for a shield that weighed thirty-eight ratl (a unit of weight)."

5102 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَتَى رَجُلاً فَقَالَ أَرْسَلَنِي فُلاَنٌ إِلَيْكَ لِتُرْسِلَ إِلَيْهِ بِكَذَا وَ كَذَا فَأَعْطَاهُ وَ صَدَّقَهُ فَلَقِيَ صَاحِبَهُ فَقَالَ لَهُ إِنَّ رَسُولَكَ أَتَانِي فَبَعَثْتُ إِلَيْكَ مَعَهُ بِكَذَا وَ كَذَا فَقَالَ مَا أَرْسَلْتُهُ إِلَيْكَ وَ لاَ أَتَانِي أَحَدٌ بِشَيْءٍ فَزَعَمَ اَلرَّسُولُ أَنَّهُ قَدْ أَرْسَلَهُ وَ قَدْ دَفَعَهُ إِلَيْهِ قَالَ "إِنْ وَجَدَ عَلَيْهِ بَيِّنَةً أَنَّهُ لَمْ يُرْسِلْهُ قُطِعَتْ يَدُهُ وَ إِنْ لَمْ يَجِدْ عَلَيْهِ بَيِّنَةً فَيَمِينُهُ بِاللَّهِ مَا أَرْسَلَهُ وَ يَسْتَوْفِي اَلْآخَرُ مِنَ اَلرَّسُولِ اَلْمَالَ" قُلْتُ فَإِنْ زَعَمَ أَنَّهُ حَمَلَهُ عَلَى ذَلِكَ اَلْحَاجَةُ قَالَ "يُقْطَعُ لِأَنَّهُ سَرَقَ مَالَ اَلرَّجُلِ".

Hadith.5102 - Hammad narrated from Al-Halabi from Abu Abdullah (as) regarding a man who went to another man and said: "So-and-so sent me to you to collect such-and-such," and the man gave it to him, believing him. Later, he met the original person and said: "Your messenger came to me, and I sent with him such-and-such," but the man replied: "I did not send him to you, nor did anyone bring me anything." The supposed messenger then claimed that he had indeed been sent and had delivered the item to him. Imam (as) said: "If proof is established against him that he was never sent, his hand is to be cut off. But if there is no proof, the man must swear by Allah (swt) that he did not send him, and the other must recover his money from the messenger." I asked: "What if he claims that necessity compelled him to do so?" Imam (as) replied: "His hand is to be cut off because he has stolen the man's wealth."

5103 - وَ رُوِيَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ أَنَّهُ قَالَ: "لاَ يُقْطَعُ اَلسَّارِقُ حَتَّى يُقِرَّ بِالسَّرِقَةِ مَرَّتَيْنِ فَإِنْ رَجَعَ ضَمِنَ اَلسَّرِقَةَ وَ لَمْ يُقْطَعْ إِذَا لَمْ يَكُنْ لَهُ شُهُودٌ".

Hadith.5103 - It is narrated from one of the two Imams (as) that Imam (as) said: "The hand of a thief is not to be cut off until he confesses to the theft twice. If he retracts his confession, he must compensate for what he stole, but his hand will not be cut off if there are no witnesses against him."

5104 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "كُلُّ مَدْخَلٍ يُدْخَلُ إِلَيْهِ بِغَيْرِ إِذْنٍ فَسَرَقَ مِنْهُ اَلسَّارِقُ فَلاَ قَطْعَ عَلَيْهِ".

Hadith.5104 - In the narration of Al-Sakuni, Imam Ali ibn Abi Talib (as) said: "Every place that can be entered without permission, and a thief steals from it, there is no cutting off of the hand."

5105 - وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلصَّبِيِّ يَسْرِقُ قَالَ "إِنْ كَانَ لَهُ سَبْعُ سِنِينَ أَوْ أَقَلُّ رُفِعَ عَنْهُ فَإِنْ عَادَ بَعْدَ اَلسَّبْعِ قُطِعَتْ بَنَانُهُ أَوْ حُكَّتْ حَتَّى تَدْمَى فَإِنْ عَادَ قُطِعَ مِنْهُ أَسْفَلُ مِنْ بَنَانِهِ فَإِنْ عَادَ بَعْدَ ذَلِكَ وَ قَدْ بَلَغَ تِسْعَ سِنِينَ قُطِعَتْ يَدُهُ وَ لاَ يُضَيَّعُ حَدٌّ مِنْ حُدُودِ اَللَّهِ عَزَّ وَ جَلَّ".

Hadith.5105 - Al-Alaa narrated from Muhammad ibn Muslim from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: I asked Imam (as) about a child who steals. Imam (as) said: "If he is seven years old or younger, the punishment is lifted from him. But if he repeats the act after the age of seven, his fingertip is to be cut off or scraped until it bleeds. If he repeats it again, a part below his fingertip is to be cut off. If he steals again after that and has reached nine years of age, his hand is to be cut off. None of the prescribed punishments of Allah (swt), the Mighty and Majestic, are to be neglected."

5106 - : وَ جَاءَ رَجُلٌ إِلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَأَقَرَّ بِالسَّرِقَةِ فَقَالَ لَهُ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ "أَ تَقْرَأُ شَيْئاً مِنْ كِتَابِ اَللَّهِ عَزَّ وَ جَلَّ" قَالَ نَعَمْ سُورَةَ اَلْبَقَرَةِ فَقَالَ "قَدْ وَهَبْتُ يَدَكَ لِسُورَةِ اَلْبَقَرَةِ " فَقَالَ اَلْأَشْعَثُ أَ تُعَطِّلُ حَدّاً مِنْ حُدُودِ اَللَّهِ تَعَالَى فَقَالَ "وَ مَا يُدْرِيكَ مَا هَذَا إِذَا قَامَتِ اَلْبَيِّنَةُ فَلَيْسَ لِلْإِمَامِ أَنْ يَعْفُوَ وَ إِذَا أَقَرَّ اَلرَّجُلُ عَلَى نَفْسِهِ فَذَاكَ إِلَى اَلْإِمَامِ إِنْ شَاءَ عَفَا وَ إِنْ شَاءَ قَطَعَ".

Hadith.5106 - A man came to Commander of the Faithful (as) and confessed to theft. Commander of the Faithful (as) asked him: "Do you recite anything from the Book of Allah (swt), the Mighty and Majestic?" The man replied: "Yes, Surah Al-Baqarah." Imam (as) said: "I have pardoned your hand for the sake of Surah Al-Baqarah." Al-Ashath objected, saying: "Are you suspending one of the punishments prescribed by Allah (swt), the Exalted?" Commander of the Faithful (as) replied: "And what do you know about this matter? When evidence is established, the Imam has no authority to pardon, but when a man confesses against himself, then it is up to the Imam - if he wishes, he may pardon, and if he wishes, he may order the cutting."

5107 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "لاَ قَطْعَ فِي ثَمَرٍ وَ لاَ كَثَرٍ وَ اَلْكَثَرُ هُوَ اَلْجُمَّارُ".

Hadith.5107 - In the narration of Al-Sakuni, the Messenger of Allah (swt) (peace be upon him and his family) said: "There is no cutting (of the hand) for stealing fruit or kathar." And kathar refers to the inner core of palm trees (Al-jummar).

5108 - وَ رَوَى مُحَمَّدُ بْنُ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي نَفَرٍ نَحَرُوا بَعِيراً فَأَكَلُوهُ فَامْتُحِنُوا أَيُّهُمْ نَحَرَ فَشَهِدُوا عَلَى أَنْفُسِهِمْ أَنَّهُمْ نَحَرُوهُ جَمِيعاً لَمْ يَخُصُّوا أَحَداً دُونَ أَحَدٍ فَقَضَى أَنْ تُقْطَعَ أَيْمَانُهُمْ".

Hadith.5108 - Muhammad ibn Qays narrated from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "Commander of the Faithful (as) ruled in the case of a group of people who slaughtered a camel and ate it. They were investigated to determine who among them had slaughtered it, and they all testified against themselves that they had collectively slaughtered it without specifying any individual over another. So, Imam (as) ruled that their right hands be cut off."

5109 - وَ رَوَى يُونُسُ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ سَرَقَ مِنَ اَلْمَغْنَمِ اَلشَّيْءَ اَلَّذِي يَجِبُ عَلَيْهِ اَلْقَطْعُ قَالَ "يُنْظَرُ كَمِ اَلَّذِي يُصِيبُهُ فَإِنْ كَانَ اَلَّذِي أَخَذَ أَقَلَّ مِنْ نَصِيبِهِ عُزِّرَ وَ دُفِعَ إِلَيْهِ تَمَامُ مَالِهِ وَ إِنْ كَانَ أَخَذَ مِثْلَ اَلَّذِي لَهُ فَلاَ شَيْءَ عَلَيْهِ وَ إِنْ كَانَ أَخَذَ فَضْلاً بِقَدْرِ ثَمَنِ مِجَنٍّ وَ هُوَ رُبُعُ دِينَارٍ قُطِعَ".

Hadith.5109 - Yunus narrated from Abdullah ibn Sinan from Abu Abdullah (as) who said: I asked Imam (as) about a man who stole from the war spoils an amount that would normally require his hand to be cut off. Imam (as) said: "It should be examined how much his rightful share is. If what he took was less than his portion, he is to be disciplined (ta'zir) and given the remainder of his share. If he took exactly what was due to him, then there is nothing upon him. But if he took more than his share equal to the value of a shield, which is a quarter of a dinar, then his hand is to be cut off."

5110 - وَ رَوَى مُوسَى بْنُ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ اِكْتَرَى حِمَاراً وَ أَقْبَلَ إِلَى أَصْحَابِ اَلثِّيَابِ فَابْتَاعَ مِنْهُمْ ثَوْباً وَ تَرَكَ اَلْحِمَارَ عِنْدَهُمْ قَالَ "يُرَدُّ اَلْحِمَارُ عَلَى أَصْحَابِهِ وَ يُتْبَعُ اَلَّذِي ذَهَبَ بِالثَّوْبِ وَ لَيْسَ عَلَيْهِ قَطْعٌ إِنَّمَا هِيَ خِيَانَةٌ".

Hadith.5110 - Musa ibn Bakr narrated from Zurarah from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: I asked Imam (as) about a man who rented a donkey and went to cloth merchants, bought a garment from them, and left the donkey with them. Imam (as) said: "The donkey should be returned to its owner, and the one who took the garment should be pursued. However, there is no cutting (of the hand) upon him because this is an act of betrayal, not theft."

5111 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ إِذَا سَرَقَ اَلرَّجُلُ أَوَّلاً قَطَعَ يَمِينَهُ فَإِنْ عَادَ قَطَعَ رِجْلَهُ اَلْيُسْرَى فَإِنْ عَادَ ثَالِثَةً خَلَّدَهُ اَلسِّجْنَ وَ أَنْفَقَ عَلَيْهِ مِنْ بَيْتِ اَلْمَالِ".

Hadith.5111 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "When a man committed theft for the first time, Commander of the Faithful (as) would cut off his right hand. If he repeated the theft, he would cut off his left foot. If he stole a third time, he would imprison him for life and provide for him from the public treasury."

5112 - وَ رُوِيَ: "أَنَّهُ إِنْ سَرَقَ فِي اَلسِّجْنِ قُتِلَ ".

Hadith.5112 - It has been narrated: "If he steals while in prison, he is to be executed."

5113 - وَ سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنْ أَدْنَى مَا يُقْطَعُ فِيهِ اَلسَّارِقُ قَالَ "رُبُعُ دِينَارٍ".

Hadith.5113 - Abu Abdullah (as) was asked about the minimum amount for which a thief's hand is to be cut off. Imam (as) said: "A quarter of a dinar."

5114 - وَ فِي خَبَرٍ آخَرَ: "خُمُسُ دِينَارٍ".

Hadith.5114 - In another narration, it is reported: "One-fifth of a dinar."

5115 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ سَرَقَ فَقُطِعَتْ يَدُهُ اَلْيُمْنَى ثُمَّ سَرَقَ فَقُطِعَتْ رِجْلَهُ اَلْيُسْرَى ثُمَّ سَرَقَ اَلثَّالِثَةَ قَالَ "كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يُخَلِّدُهُ فِي اَلسِّجْنِ وَ يَقُولُ "إِنِّي لَأَسْتَحْيِي مِنْ رَبِّي أَنْ أَدَعَهُ بِلاَ يَدٍ يَسْتَنْظِفُ بِهَا وَ لاَ رِجْلٍ يَمْشِي بِهَا إِلَى حَاجَتِهِ" " قَالَ "وَ كَانَ إِذَا قَطَعَ اَلْيَدَ قَطَعَهَا دُونَ اَلْمَفْصِلِ وَ إِذَا قَطَعَ اَلرِّجْلَ قَطَعَهَا مِنَ اَلْكَعْبِ " قَالَ "وَ كَانَ لاَ يَرَى أَنْ يُعْفَى، عَنْ شَيْءٍ مِنَ اَلْحُدُودِ".

Hadith.5115 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab from Zurarah from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who stole, and his right hand was cut off. Then he stole again, and his left foot was cut off. Then he stole a third time. Imam (as) said: "Commander of the Faithful (as) would imprison him for life and would say, 'I feel ashamed before my Lord (azj) to leave him without a hand to clean himself with and without a foot to walk with to fulfill his needs.'" Imam Al-Baqir (as) added: "When Imam Ali ibn Abi Talib (as) would cut off the hand, he would cut it below the wrist joint, and when he would cut off the foot, he would cut it from the ankle." Imam Al-Baqir (as) also stated: "Imam Ali ibn Abi Talib (as) did not believe that any of the prescribed punishments should be pardoned."

5116 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ رِبَاطٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِذَا أُقِيمَ عَلَى اَلسَّارِقِ اَلْحَدُّ نُفِيَ إِلَى بَلْدَةٍ أُخْرَى وَ إِنْ سَرَقَ رَجُلٌ فَلَمْ يُقْدَرْ عَلَيْهِ حَتَّى سَرَقَ مَرَّةً أُخْرَى فَأُخِذَ فَجَاءَتِ اَلْبَيِّنَةُ فَشَهِدُوا عَلَيْهِ بِالسَّرِقَةِ اَلْأُولَى وَ اَلْأَخِيرَةِ فَإِنَّهُ تُقْطَعُ يَدُهُ بِالسَّرِقَةِ اَلْأُولَى وَ لاَ تُقْطَعُ رِجْلُهُ بِالسَّرِقَةِ اَلْأَخِيرَةِ لِأَنَّ اَلشُّهُودَ شَهِدُوا عَلَيْهِ جَمِيعاً فِي مَقَامٍ وَاحِدٍ بِالسَّرِقَةِ اَلْأُولَى وَ اَلْأَخِيرَةِ قَبْلَ أَنْ تُقْطَعَ يَدُهُ بِالسَّرِقَةِ اَلْأُولَى وَ لَوْ أَنَّ اَلشُّهُودَ شَهِدُوا عَلَيْهِ بِالسَّرِقَةِ اَلْأُولَى فَقُطِعَتْ يَدُهُ ثُمَّ شَهِدُوا عَلَيْهِ بَعْدُ بِالسَّرِقَةِ اَلْأَخِيرَةِ قُطِعَتْ رِجْلُهُ اَلْيُسْرَى".

Hadith.5116 - Al-Hasan ibn Mahbub narrated from Ali ibn Al-Hasan ibn Ribat from Ibn Muskan from Al-Halabi from Abu Abdullah (as) who said: "When the legal punishment is carried out on a thief, he is to be exiled to another town. If a man steals and is not caught until he steals again and is then apprehended, and evidence is brought against him, with witnesses testifying to both the first and the most recent theft, his hand is to be cut off for the first theft, but his foot is not to be cut off for the second theft. This is because the witnesses testified to both thefts at the same time before his hand was cut off for the first theft. However, if the witnesses had testified regarding the first theft and his hand was cut off, and then later testified about the second theft, his left foot would be cut off."

5117 - وَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "لاَ قَطْعَ فِي اَلدَّغَارَةِ اَلْمُعْلَنَةِ وَ هِيَ اَلْخُلْسَةُ وَ لَكِنِّي أُعَزِّرُهُ وَ لَكِنْ يُقْطَعُ مَنْ يَأْخُذُ وَ يُخْفِي". وَ لَيْسَ عَلَى اَلَّذِي يَسْلُبُ اَلثِّيَابَ قَطْعٌ وَ لَيْسَ عَلَى اَلطَّرَّارِ قَطْعٌ إِذَا طَرَّ مِنَ اَلْقَمِيصِ اَلْأَعْلَى فَإِنْ طَرَّ مِنَ اَلْقَمِيصِ اَلْأَسْفَلِ فَعَلَيْهِ اَلْقَطْعُ وَ لَيْسَ عَلَى اَلْأَجِيرِ وَ لاَ عَلَى اَلضَّيْفِ قَطْعٌ لِأَنَّهُمَا مُؤْتَمَنَانِ وَ قَدْ رُوِيَ أَنَّهُ إِنْ أَضَافَ اَلضَّيْفُ ضَيْفاً فَسَرَقَ قُطِعَ وَ اَلْأَشَلُّ إِذَا سَرَقَ قُطِعَتْ يَمِينُهُ عَلَى كُلِّ حَالٍ شَلاَّءَ كَانَتْ أَوْ صَحِيحَةً فَإِنْ عَادَ فَسَرَقَ قُطِعَتْ رِجْلُهُ اَلْيُسْرَى فَإِنْ عَادَ خُلِّدَ اَلسِّجْنَ وَ أُجْرِيَ عَلَيْهِ مِنْ بَيْتِ مَالِ اَلْمُسْلِمِينَ وَ كُفَّ عَنِ اَلنَّاسِ رَوَى ذَلِكَ اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلاَءٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ. وَ رَوَاهُ اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ لَيْسَ عَلَى اَلْعَبْدِ إِذَا سَرَقَ مِنْ مَالِ مَوْلاَهُ قَطْعٌ لِأَنَّهُ مَالُ اَلرَّجُلِ سَرَقَ بَعْضُهُ بَعْضاً".

Hadith.5117 - Imam Ali ibn Abi Talib (as) said: "There is no cutting (of the hand) for open and public theft, which is snatching (Al-khulsah), but I would discipline him (ta'zir). However, the one who steals and conceals what he takes is to have his hand cut off." There is no cutting (of the hand) for one who snatches clothing, nor is there cutting for a pickpocket (ṭarrar) if he steals from the outer garment. However, if he steals from the inner garment, then cutting is applied. There is also no cutting for a worker (ajir) or a guest (ḍayf) because they are entrusted. However, it has been narrated that if a guest hosts another guest who then steals, his hand is to be cut. If a paralyzed person (ashall) steals, his right hand is to be cut off regardless of whether it is paralyzed or healthy. If he steals again, his left foot is to be cut off. If he steals a third time, he is to be imprisoned for life, provided for from the public treasury of the Muslims, and restrained from harming people. This was narrated by Al-Hasan ibn Mahbub from Al-Alaa from Muhammad ibn Muslim from Zurarah from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), and also by Al-Hasan ibn Mahbub from Abdullah ibn Sinan from Abu Abdullah (as). Additionally, there is no cutting for a slave if he steals from the property of his master because it is considered the wealth of the man himself, as if a part of him has stolen from another part.

5118 - : "وَ اَلنَّبَّاشُ إِذَا كَانَ مَعْرُوفاً بِذَلِكَ قُطِعَ".

Hadith.5118 - "The grave robber (Al-nabbash), if he is known for doing that, is to have his hand cut off."

5119 - وَ رُوِيَ: "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَطَعَ نَبَّاشَ اَلْقَبْرِ فَقِيلَ لَهُ أَ تَقْطَعُ فِي اَلْمَوْتَى فَقَالَ "إِنَّا لَنَقْطَعُ لِأَمْوَاتِنَا كَمَا نَقْطَعُ لِأَحْيَائِنَا" ".

Hadith.5119 - It has been narrated that Imam Ali ibn Abi Talib (as) ordered the hand of a grave robber to be cut off. Imam (as) was asked: "Do you cut off (the hand) for stealing from the dead?" Imam (as) replied: "We cut for our dead just as we cut for our living."

5120 - وَ رُوِيَ: "أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ أُتِيَ بِنَبَّاشٍ فَأَخَذَ بِشَعْرِهِ وَ جَلَدَ بِهِ اَلْأَرْضَ ثُمَّ قَالَ "طَئُوا عَلَيْهِ عِبَادَ اَللَّهِ" فَوُطِئَ حَتَّى مَاتَ".

Hadith.5120 - It has been narrated that Commander of the Faithful (as) was presented with a grave robber. Imam (as) grabbed him by his hair, struck him against the ground, and then said: "Step on him, O' servants of Allah (swt)." So, the people trampled him until he died.

5121 - وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ ۝ إِنَّمٰا جَزٰاءُ اَلَّذِينَ يُحٰارِبُونَ اَللّٰهَ وَ رَسُولَهُ وَ يَسْعَوْنَ فِي اَلْأَرْضِ فَسٰاداً أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَ أَرْجُلُهُمْ مِنْ خِلاٰفٍ أَوْ يُنْفَوْا مِنَ اَلْأَرْضِ ۝ فَقَالَ "إِذَا قَتَلَ وَ لَمْ يُحَارِبْ وَ لَمْ يَأْخُذِ اَلْمَالَ قُتِلَ وَ إِذَا حَارَبَ وَ قَتَلَ قُتِلَ وَ صُلِبَ وَ إِذَا حَارَبَ وَ أَخَذَ اَلْمَالَ وَ لَمْ يَقْتُلْ قُطِعَتْ يَدُهُ وَ رِجْلُهُ وَ إِذَا حَارَبَ وَ لَمْ يَقْتُلْ وَ لَمْ يَأْخُذِ اَلْمَالَ نُفِيَ".

Hadith.5121 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about the saying of Allah (swt), the Mighty and Majestic: "The punishment of those who wage war against Allah (swt) and His Messenger and strive to spread corruption on earth is that they be killed, or crucified, or have their hands and feet cut off from opposite sides, or be exiled from the land" (Surah Al-Ma'idah 5:33). Imam (as) said: "If a person kills but does not engage in combat and does not take wealth, he is to be executed. If he engages in combat and kills, he is to be killed and crucified. If he engages in combat and takes wealth but does not kill, his hand and foot are to be cut off. And if he engages in combat but does not kill and does not take wealth, he is to be exiled."

5122 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "اَلْمَصْلُوبُ يُنْزَلُ عَنِ اَلْخَشَبَةِ بَعْدَ ثَلاَثَةِ أَيَّامٍ يُغَسَّلُ وَ يُدْفَنُ وَ لاَ يَجُوزُ صَلْبُهُ أَكْثَرَ مِنْ ثَلاَثَةِ أَيَّامٍ".

Hadith.5122 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "The crucified person is to be taken down from the wooden structure after three days, washed, and buried. It is not permissible to keep him crucified for more than three days."

5123 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ صَلَبَ رَجُلاً، بِالْحِيرَةِ ثَلاَثَةَ أَيَّامٍ ثُمَّ أَنْزَلَهُ يَوْمَ اَلرَّابِعِ فَصَلَّى عَلَيْهِ وَ دَفَنَهُ".

Hadith.5123 - In the narration of Al-Sakuni from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), it is reported: "Indeed, Imam Ali ibn Abi Talib (as) crucified a man in Al-Hirah for three days. Then on the fourth day, Imam (as) took him down, prayed over him, and buried him."

5124 - وَ رَوَى عَلِيُّ بْنُ رِئَابٍ عَنْ ضُرَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "مَنْ حَمَلَ اَلسِّلاَحَ بِاللَّيْلِ فَهُوَ مُحَارِبٌ إِلاَّ أَنْ يَكُونَ رَجُلاً لَيْسَ مِنْ أَهْلِ اَلرِّيبَةِ".

Hadith.5124 - Ali ibn Ri'ab narrated from Ḍurays from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "Whoever carries a weapon at night is considered a highway robber (muharib), unless he is a man who is not known for suspicion or wrongdoing."

5125 - وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنْ طَلْحَةَ اَلنَّهْدِيِّ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ يَخْرُجُ مِنْ مَنْزِلِهِ يُرِيدُ اَلْمَسْجِدَ أَوْ يُرِيدُ اَلْحَاجَةَ فَيَلْقَاهُ رَجُلٌ أَوْ يَسْتَقْبِلُهُ فَيَضْرِبُهُ وَ يَأْخُذُ ثَوْبَهُ قَالَ "أَيَّ شَيْءٍ يَقُولُ فِيهِ مَنْ قِبَلَكُمْ" قَالَ قُلْتُ يَقُولُونَ هَذِهِ دَغَارَةٌ مُعْلَنَةٌ وَ إِنَّمَا اَلْمُحَارِبُ فِي قُرًى مُشْرِكِيَّةٍ فَقَالَ "أَيُّهُمَا أَعْظَمُ حُرْمَةً دَارُ اَلْإِسْلاَمِ أَوْ دَارُ اَلشِّرْكِ" قَالَ فَقُلْتُ دَارُ اَلْإِسْلاَمِ قَالَ "هَؤُلاَءِ مِنْ أَهْلِ هَذِهِ اَلْآيَةِ: ۝ إِنَّمٰا جَزٰاءُ اَلَّذِينَ يُحٰارِبُونَ اَللّٰهَ وَ رَسُولَهُ ۝ " إِلَى آخِرِ اَلْآيَةِ.

Hadith.5125 - Safwan ibn Yahya narrated from Talhah Al-Nahdi from Sawrah ibn Kulayb who said: I asked Abu Abdullah (as) about a man who leaves his house intending to go to the mosque or fulfill a need and is met or confronted by another man who strikes him and takes his garment. Abu Abdullah (as) asked: "What do the people in your region say about this?" I replied: "They say this is open aggression (dagharah muʿlanah), and that a highway robber (muharib) only exists in the lands of polytheists." Imam (as) then asked: "Which is more sacred: the land of Islam or the land of polytheism?" I replied: "The land of Islam." Imam (as) said: "These people fall under the ruling of this verse: 'The punishment of those who wage war against Allah (swt) and His Messenger'" (until the end of the verse). (Surah Al-Ma'idah 5:33)

5126 - وَ رُوِيَ عَنْ طَرِيفِ بْنِ سِنَانٍ اَلثَّوْرِيِّ قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ سَرَقَ حُرَّةً فَبَاعَهَا فَقَالَ "فِيهَا أَرْبَعَةُ حُدُودٍ أَمَّا أَوَّلُهَا فَسَارِقٌ تُقْطَعُ يَدُهُ وَ اَلثَّانِيَةُ إِنْ كَانَ وَطِئَهَا جُلِدَ اَلْحَدَّ وَ عَلَى اَلَّذِي اِشْتَرَى إِنْ كَانَ وَطِئَهَا وَ قَدْ عَلِمَ إِنْ كَانَ مُحْصَناً رُجِمَ وَ إِنْ كَانَ غَيْرَ مُحْصَنٍ جُلِدَ اَلْحَدَّ وَ إِنْ كَانَ لَمْ يَعْلَمْ فَلاَ شَيْءَ عَلَيْهِ وَ لاَ عَلَيْهَا هِيَ وَ إِنْ كَانَ اِسْتَكْرَهَهَا فَلاَ شَيْءَ عَلَيْهَا وَ إِنْ كَانَتْ طَاوَعَتْهُ جُلِدَتِ اَلْحَدَّ".

Hadith.5126 - It was narrated from Tarif ibn Sinan Al-Thawri who said: I asked Imam Jafar ibn Muhammad Al-Sadiq (as) about a man who stole a free woman and sold her. Imam (as) said: "There are four legal punishments in this case. The first is that since he stole, his hand is to be cut off. The second is that if he had intercourse with her, he is to be flogged with the legal punishment. The third is upon the one who bought her: if he had intercourse with her and knew her status, then if he was married (muhsan), he is to be stoned, and if he was unmarried (non-muhsan), he is to be flogged with the legal punishment. However, if he did not know (her status), then there is nothing upon him or upon her. The fourth is that if she was forced into it, there is no punishment upon her, but if she consented, she is to be flogged with the legal punishment."

5127 - وَ رَوَى مُحَمَّدُ بْنُ عَبْدِ اَللَّهِ بْنِ هِلاَلٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَخْبِرْنِي عَنِ اَلسَّارِقِ لِمَ تُقْطَعُ يَدُهُ اَلْيُمْنَى وَ رِجْلُهُ اَلْيُسْرَى وَ لاَ تُقْطَعُ يَدُهُ اَلْيُمْنَى وَ رِجْلُهُ اَلْيُمْنَى فَقَالَ "مَا أَحْسَنَ مَا سَأَلْتَ إِذَا قُطِعَتْ يَدُهُ اَلْيُمْنَى وَ رِجْلُهُ اَلْيُمْنَى سَقَطَ عَلَى جَانِبِهِ اَلْأَيْسَرِ وَ لَمْ يَقْدِرْ عَلَى اَلْقِيَامِ وَ إِذَا قُطِعَتْ يَدُهُ اَلْيُمْنَى وَ رِجْلُهُ اَلْيُسْرَى اِعْتَدَلَ وَ اِسْتَوَى قَائِماً" قَالَ قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ يَقُومُ وَ قَدْ قُطِعَتْ رِجْلُهُ قَالَ "إِنَّ اَلْقَطْعَ لَيْسَ مِنْ حَيْثُ رَأَيْتَ تُقْطَعُ إِنَّمَا تُقْطَعُ اَلرِّجْلُ مِنَ اَلْكَعْبِ وَ يُتْرَكُ لَهُ مِنْ قَدَمِهِ مَا يَقُومُ عَلَيْهِ يُصَلِّي وَ يَعْبُدُ اَللَّهَ عَزَّ وَ جَلَّ" قُلْتُ فَمِنْ أَيْنَ تُقْطَعُ اَلْيَدُ قَالَ "تُقْطَعُ اَلْأَرْبَعُ اَلْأَصَابِعِ وَ يُتْرَكُ لَهُ اَلْإِبْهَامُ يَعْتَمِدُ عَلَيْهَا فِي اَلصَّلاَةِ يَغْسِلُ بِهَا وَجْهَهُ لِلصَّلاَةِ".

Hadith.5127 - Muhammad ibn Abdullah ibn Hilal narrated from his father from Abu Abdullah (as) who said: I asked Imam (as): "Tell me why the right hand and the left foot of a thief are cut off, but not the right hand and the right foot?" Imam (as) replied: "What a good question you have asked! If his right hand and right foot were cut off, he would fall onto his left side and would not be able to stand. But when his right hand and left foot are cut off, he remains balanced and can stand upright." I said: "May I be your ransom, how can he stand when his foot has been cut off?" Imam (as) replied: "The cutting is not as you perceive it. The foot is cut off from the ankle, leaving part of the foot so that he can stand on it, perform prayer, and worship Allah (swt), the Mighty and Majestic." I asked: "From where is the hand cut off?" Imam (as) replied: "The four fingers are cut off, and the thumb is left for him so that he may lean on it during prayer and wash his face for prayer."

5128 - وَ رَوَى إِسْحَاقُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ سَرَقَ مِنْ بُسْتَانٍ عِذْقاً قِيمَتُهُ دِرْهَمَانِ قَالَ "يُقْطَعُ بِهِ".

Hadith.5128 - Ishaq ibn Ammar narrated from Abu Abdullah (as) regarding a man who stole a cluster of dates from an orchard worth two dirhams. Imam (as) said: "His hand is to be cut off for that."

5129 - وَ رَوَى عَلِيُّ بْنُ رِئَابٍ عَنْ ضُرَيْسٍ اَلْكُنَاسِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "اَلْعَبْدُ إِذَا أَقَرَّ عَلَى نَفْسِهِ عِنْدَ اَلْإِمَامِ مَرَّةً أَنَّهُ سَرَقَ قَطَعَهُ وَ اَلْأَمَةُ إِذَا أَقَرَّتْ عَلَى نَفْسِهَا عِنْدَ اَلْإِمَامِ بِالسَّرِقَةِ قَطَعَهَا".

Hadith.5129 - Ali ibn Ri'ab narrated from Ḍurays Al-Kunasi from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "If a male slave confesses to theft once before the Imam, his hand is to be cut off. Likewise, if a female slave confesses to theft before the Imam, her hand is to be cut off."

5130 - رَوَى ذَلِكَ اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "إِذَا أَقَرَّ اَلْمَمْلُوكُ عَلَى نَفْسِهِ بِالسَّرِقَةِ لَمْ يُقْطَعْ وَ إِنْ شَهِدَ عَلَيْهِ شَاهِدَانِ قُطِعَ".

Hadith.5130 - Al-Hasan ibn Mahbub narrated from Abu Ayyub from Al-Fudayl ibn Yasar who said: I heard Abu Abdullah (as) say: "If a slave confesses to theft, his hand is not to be cut off. However, if two witnesses testify against him, his hand is to be cut off."

5131 - رَوَى يُونُسُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سُئِلَ أَحَدُهُمَا عَلَيْهِمَا اَلسَّلاَمُ عَنْ حَدِّ اَلْأَخْرَسِ وَ اَلْأَصَمِّ وَ اَلْأَعْمَى قَالَ "عَلَيْهِمُ اَلْحُدُودُ إِذَا كَانُوا يَعْقِلُونَ مَا يَأْتُونَ".

Hadith.5131 - Yunus narrated from Ishaq ibn Ammar who said that one of the two Imams (peace be upon them) was asked about the legal punishments (hudud) for a mute, a deaf person, and a blind person. Imam (as) said: "The legal punishments apply to them if they comprehend what they are doing."

5132 - رَوَى إِسْحَاقُ بْنُ عَمَّارٍ وَ سَمَاعَةُ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ مَا حَدُّ آكِلِ اَلرِّبَا بَعْدَ اَلْبَيِّنَةِ قَالَ "يُؤَدَّبُ فَإِنْ عَادَ أُدِّبَ فَإِنْ عَادَ قُتِلَ".

Hadith.5132 - Ishaq ibn Ammar and Samaah narrated from Abu Basir from Abu Abdullah (as) who said: I asked Imam - "What is the punishment for one who consumes usury after clear evidence (has been established)?" Imam (as) replied: "He is to be disciplined. If he returns to it, he is disciplined again. If he repeats it a third time, he is to be killed."

5133 - رَوَى إِسْحَاقُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: "آكِلُ اَلْمَيْتَةِ وَ اَلدَّمِ وَ لَحْمِ اَلْخِنْزِيرِ عَلَيْهِ أَدَبٌ فَإِنْ عَادَ أُدِّبَ" قُلْتُ فَإِنْ عَادَ قَالَ "يُؤَدَّبُ وَ لَيْسَ عَلَيْهِ قَتْلٌ".

Hadith.5133 - Ishaq ibn Ammar narrated from Abu Abdullah (as) who said: "One who consumes carrion, blood, or pork is to be disciplined. If he returns to it, he is disciplined again." I asked: "And if he does it again?" Imam (as) replied: "He is to be disciplined, but there is no execution upon him."

5134 - رَوَى عَلِيُّ بْنُ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "أَيُّمَا رَجُلٍ اِجْتَمَعَتْ عَلَيْهِ حُدُودٌ فِيهَا اَلْقَتْلُ يُبْدَأُ بِالْحُدُودِ اَلَّتِي هِيَ دُونَ اَلْقَتْلِ ثُمَّ يُقْتَلُ بَعْدَ ذَلِكَ".

Hadith.5134 - Ali ibn Ri'ab narrated from Zurarah from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "Any man upon whom multiple legal punishments (hudud) have been established, and among them is the punishment of death, the lesser punishments are to be carried out first, and then he is to be executed afterward."

5135 - رَوَى سُلَيْمَانُ بْنُ دَاوُدَ اَلْمِنْقَرِيُّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَنْ يُقِيمُ اَلْحُدُودَ اَلسُّلْطَانُ أَوِ اَلْقَاضِي فَقَالَ "إِقَامَةُ اَلْحُدُودِ إِلَى مَنْ إِلَيْهِ اَلْحُكْمُ".

Hadith.5135 - Sulayman ibn Dawud Al-Minqari narrated from Hafs ibn Ghiyath who said: I asked Abu Abdullah (as), "Who is responsible for carrying out the legal punishments (hudud) -the ruler or the judge?" Imam (as) replied: "The implementation of the legal punishments belongs to the one who holds the authority of judgment."

5136 - وَ رُوِيَ: "أَنَّ رَجُلاً جَاءَ بِرَجُلٍ إِلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنَّ هَذَا زَعَمَ أَنَّهُ اِحْتَلَمَ بِأُمِّي فَقَالَ "إِنَّ اَلْحُلُمَ بِمَنْزِلَةِ اَلظِّلِّ فَإِنْ شِئْتَ جَلَدْتُ لَكَ ظِلَّهُ" ثُمَّ قَالَ عَلَيْهِ اَلسَّلاَمُ "لَكِنِّي أُوجِعُهُ لِئَلاَّ يَعُودَ يُؤْذِي اَلْمُسْلِمِينَ" ".

Hadith.5136 - It has been narrated that a man brought another man to Commander of the Faithful (as) and said: "O' Commander of the Faithful, this man claimed that he had a wet dream involving my mother." Commander of the Faithful (as) replied: "A dream is like a shadow; if you wish, I will flog his shadow for you." Then Imam (as) said: "However, I will punish him so that he does not repeat such actions and harm the Muslims."

5137 - رُوِيَ: "أَنَّهُ دَنَا مِنْ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ صَبِيَّانِ بِيَدِهِمَا لَوْحَانِ فَقَالاَ يَا أَمِيرَ اَلْمُؤْمِنِينَ خَايِرْ بَيْنَنَا قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ "إِنَّ اَلْجَوْرَ فِي هَذَا كَالْجَوْرِ فِي اَلْأَحْكَامِ أَبْلِغَا مُؤَدِّبَكُمَا عَنِّي أَنَّهُ إِنْ ضَرَبَكُمَا فَوْقَ ثَلاَثٍ كَانَ ذَلِكَ قِصَاصاً يَوْمَ اَلْقِيَامَةِ " ".

Hadith.5137 - It has been narrated that two boys approached Commander of the Faithful (as) holding their wooden tablets and said: "O' Commander of the Faithful, judge between us." Commander of the Faithful (as) replied: "Injustice in this matter is like injustice in legal rulings. Convey to your teacher on my behalf that if he strikes you more than three times, it will be taken as retribution against him on the Day of Judgment."

5138 - وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنْ يُونُسَ عَنْ أَبِي اَلْحَسَنِ اَلْمَاضِي عَلَيْهِ اَلسَّلاَمُ قَالَ: "أَصْحَابُ اَلْكَبَائِرِ كُلِّهَا إِذَا أُقِيمَ عَلَيْهِمُ اَلْحَدُّ مَرَّتَيْنِ قُتِلُوا فِي اَلثَّالِثَةِ".

Hadith.5138 - Safwan ibn Yahya narrated from Yunus from Abu Al-Hasan Al-Maḍi (as) who said: "All those who commit major sins (kabaʾir), if the legal punishment (Hadd) is carried out on them twice, they are to be executed on the third offense."

5139 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "مَنْ ضَرَبْنَاهُ حَدّاً مِنْ حُدُودِ اَللَّهِ فَمَاتَ فَلاَ دِيَةَ لَهُ عَلَيْنَا وَ مَنْ ضَرَبْنَاهُ حَدّاً مِنْ حُدُودِ اَلنَّاسِ فَمَاتَ فَإِنَّ دِيَتَهُ عَلَيْنَا".

Hadith.5139 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Whoever we strike with a legal punishment (hadd) from the punishments of Allah (swt) and he dies, there is no blood money (diyyah) upon us. But whoever we strike with a legal punishment from the rights of the people and he dies, then his blood money is upon us."

5140 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "جَاءَ رَجُلٌ إِلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَقَالَ إِنَّ أُمِّي لاَ تَدْفَعُ يَدَ لاَمِسٍ قَالَ "فَاحْبِسْهَا" قَالَ قَدْ فَعَلْتُ قَالَ "فَامْنَعْ مَنْ يَدْخُلُ عَلَيْهَا" قَالَ قَدْ فَعَلْتُ قَالَ "فَقَيِّدْهَا فَإِنَّكَ لاَ تَبَرُّهَا بِشَيْءٍ أَفْضَلَ مِنْ أَنْ تَمْنَعَهَا مِنْ مَحَارِمِ اَللَّهِ عَزَّ وَ جَلَّ " ".

Hadith.5140 - Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan from Abu Abdullah (as) who said: A man came to the Messenger of Allah (swt) (peace be upon him and his family) and said: "My mother does not resist the hand of one who touches her." The Prophet (peace be upon him and his family) said: "Then confine her." The man replied: "I have done that." The Prophet (sw) said: "Then prevent anyone from entering upon her." The man said: "I have done that." The Prophet (sw) then said: "Then restrain her, for you will not honor her with anything better than preventing her from violating the prohibitions of Allah (swt), the Mighty and Majestic."

5141 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ ضُرَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ يُعْفَى عَنِ اَلْحُدُودِ اَلَّتِي لِلَّهِ عَزَّ وَ جَلَّ دُونَ اَلْإِمَامِ فَأَمَّا مَا كَانَ مِنْ حَقِّ اَلنَّاسِ فِي حَدٍّ فَلاَ بَأْسَ أَنْ يُعْفَى عَنْهُ دُونَ اَلْإِمَامِ ".

Hadith.5141 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab from Durays from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "The legal punishments (hudud) that are the rights of Allah (swt), the Mighty and Majestic, cannot be pardoned except by the Imam. However, when it comes to the rights of people in a legal punishment, there is no harm if it is pardoned without the Imam's involvement."

5142 - وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : عَنْ رَجُلٍ قَالَ لاِمْرَأَةٍ يَا زَانِيَةُ فَقَالَتْ أَنْتَ أَزْنَى مِنِّي قَالَ "عَلَيْهَا اَلْحَدُّ فِيمَا قَذَفَتْهُ بِهِ وَ أَمَّا فِي إِقْرَارِهَا عَلَى نَفْسِهَا فَلاَ تُحَدُّ حَتَّى تُقِرَّ بِذَلِكَ عِنْدَ اَلْإِمَامِ أَرْبَعَ مَرَّاتٍ".

Hadith.5142 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a man who said to a woman, "O' adulteress," and she replied: "You are more adulterous than me." Imam (as) said: "She is subject to the legal punishment (hadd) for the accusation she made against him. However, regarding her self-admission, she is not to be punished unless she confesses to that before the Imam four times."

5143 - وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "لاَ يَحِلُّ لِوَالٍ يُؤْمِنُ بِاللَّهِ وَ اَلْيَوْمِ اَلْآخِرِ أَنْ يَجْلِدَ أَكْثَرَ مِنْ عَشَرَةِ أَسْوَاطٍ إِلاَّ فِي حَدٍّ".

Hadith.5143 - The Messenger of Allah (swt) (peace be upon him and his family) said: "It is not permissible for a ruler who believes in Allah (swt) and the Last Day to administer more than ten lashes except in the case of a legal punishment (hadd)."

5144 - وَ فِي رِوَايَةِ زِيَادِ بْنِ مَرْوَانَ اَلْقَنْدِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ يُقْطَعُ اَلسَّارِقُ فِي سَنَةِ اَلْمَحْقِ فِي شَيْءٍ يُؤْكَلُ مِثْلِ اَلْخُبْزِ وَ اَللَّحْمِ وَ اَلْقِثَّاءِ".

Hadith.5144 - In the narration of Ziyad ibn Marwan Al-Qandi from someone who reported from Abu Abdullah (as), he said: "The hand of a thief is not to be cut off during a year of famine for stealing anything edible, such as bread, meat, or cucumbers."

5145 - وَ رُوِيَ عَنْ آدَمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اَللَّهِ بْنِ مُحَمَّدٍ اَلْجُعْفِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع وَ جَاءَهُ كِتَابُ هِشَامِ بْنِ عَبْدِ اَلْمَلِكِ فِي رَجُلٍ نَبَشَ اِمْرَأَةً فَسَلَبَهَا ثِيَابَهَا وَ نَكَحَهَا فَإِنَّ اَلنَّاسَ قَدِ اِخْتَلَفُوا عَلَيْنَا هَاهُنَا طَائِفَةٌ قَالُوا اُقْتُلُوهُ وَ طَائِفَةٌ قَالُوا أَحْرِقُوهُ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ إِلَيْهِ "أَنَّ حُرْمَةَ اَلْمَيِّتِ كَحُرْمَةِ اَلْحَيِّ حَدُّهُ أَنْ تُقْطَعَ يَدُهُ لِنَبْشِهِ وَ سَلْبِهِ اَلثِّيَابَ وَ يُقَامَ عَلَيْهِ اَلْحَدُّ فِي اَلزِّنَا إِنْ أُحْصِنَ رُجِمَ وَ إِنْ لَمْ يَكُنْ أُحْصِنَ جُلِدَ مِائَةً".

Hadith.5145 - It was narrated from Adam ibn Ishaq from Abdullah ibn Muhammad Al-Jufi who said: I was with Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) when a letter from Hisham ibn Abd Al-Malik arrived regarding a man who had exhumed the grave of a woman, stolen her clothes, and committed intercourse with her. The people were divided on how to punish him: some said: "Kill him," while others said: "Burn him." Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) wrote back to him: "The sanctity of the deceased is like the sanctity of the living. His punishment is that his hand should be cut off for exhuming the grave and stealing the clothing, and the legal punishment for adultery is to be applied to him. If he was married (muhsan), he is to be stoned, and if he was not married, he is to be flogged one hundred lashes."

5146 - وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "اِدْرَءُوا اَلْحُدُودَ بِالشُّبُهَاتِ وَ لاَ شَفَاعَةَ وَ لاَ كَفَالَةَ وَ لاَ يَمِينَ فِي حَدٍّ".

Hadith.5146 - The Messenger of Allah (swt) (peace be upon him and his family) said: "Avert prescribed punishments through doubts. There is no intercession, no guarantee, and no oath in matters of prescribed punishments."

5147 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ أُتِيَ بِشَارِبٍ فَاسْتَقْرَأَهُ اَلْقُرْآنَ فَقَرَأَهُ فَأَخَذَ رِدَاءَهُ فَأَلْقَاهُ مَعَ أَرْدِيَةِ اَلنَّاسِ ثُمَّ قَالَ لَهُ "خَلِّصْ رِدَاكَ" فَلَمْ يُخَلِّصْهُ فَحَدَّهُ".

Hadith.5147 - In the narration of Al-Sakuni from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), it is reported: "Imam Ali ibn Abi Talib (as) was presented with a man who had consumed alcohol. Imam (as) asked him to recite the Qur'an, and the man recited it. Then Imam Ali ibn Abi Talib (as) took his cloak and threw it among the cloaks of the people and said to him, 'Retrieve your cloak.' When he could not distinguish it, Imam Ali ibn Abi Talib (as) carried out the legal punishment on him."

5148 - وَ رَوَى أَبُو أَيُّوبَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّ فِي كِتَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ كَانَ يَضْرِبُ بِالسَّوْطِ وَ بِنِصْفِ اَلسَّوْطِ وَ بِبَعْضِهِ يَعْنِي فِي اَلْحُدُودِ إِذَا أُتِيَ بِغُلاَمٍ أَوْ جَارِيَةٍ لَمْ يُدْرِكَا وَ لَمْ يَكُنْ يُبْطِلُ حَدّاً مِنْ حُدُودِ اَللَّهِ" فَقِيلَ لَهُ كَيْفَ كَانَ يَضْرِبُ بِبَعْضِهِ قَالَ "كَانَ يَأْخُذُ اَلسَّوْطَ بِيَدِهِ مِنْ وَسَطِهِ فَيَضْرِبُ بِهِ أَوْ مِنْ ثُلُثِهِ فَيَضْرِبُ بِهِ عَلَى قَدْرِ أَسْنَانِهِمْ كَذَلِكَ يَضْرِبُهُمْ بِالسَّوْطِ وَ لاَ يُبْطِلُ حَدّاً مِنْ حُدُودِ اَللَّهِ عَزَّ وَ جَلَّ".

Hadith.5148 - Abu Ayyub narrated from Al-Halabi from Abu Abdullah (as) who said: "In the book of Imam Ali ibn Abi Talib (as), it is mentioned that He (as) would administer punishment using a whip, half a whip, or even a part of it - meaning in the legal punishments (hudud) when a young boy or girl, who had not yet reached maturity, was brought to him. Yet, He (as) would not nullify any of Allah's (swt) prescribed punishments." Imam Al Sadiq (as) was asked: "How would he strike with part of the whip?" Imam (as) replied: "Imam Ali ibn Abi Talib (as) would hold the whip by its middle and strike with it, or he would hold it by a third and strike with it, in proportion to their ages. In this way, he would strike them with the whip without nullifying any of Allah's (swt) prescribed punishments, the Mighty and Majestic."

5149 - وَ خَطَبَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ اَلنَّاسَ فَقَالَ: "إِنَّ اَللَّهَ تَبَارَكَ وَ تَعَالَى حَدَّ حُدُوداً فَلاَ تَعْتَدُوهَا وَ فَرَضَ فَرَائِضَ فَلاَ تَنْقُصُوهَا وَ سَكَتَ عَنْ أَشْيَاءَ لَمْ يَسْكُتْ عَنْهَا نِسْيَاناً لَهَا فَلاَ تُكَلَّفُوهَا رَحْمَةً مِنَ اَللَّهِ لَكُمْ فَاقْبَلُوهَا" ثُمَّ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "حَلاَلٌ بَيِّنٌ وَ حَرَامٌ بَيِّنٌ وَ شُبُهَاتٌ بَيْنَ ذَلِكَ فَمَنْ تَرَكَ مَا اِشْتَبَهَ عَلَيْهِ مِنَ اَلْإِثْمِ فَهُوَ لِمَا اِسْتَبَانَ لَهُ أَتْرَكُ وَ اَلْمَعَاصِي حِمَى اَللَّهِ عَزَّ وَ جَلَّ فَمَنْ يَرْتَعْ حَوْلَهَا يُوشِكْ أَنْ يَدْخُلَهَا".

Hadith.5149 - Commander of the Faithful (as) delivered a sermon to the people and said: "Indeed, Allah (swt), the Blessed and Exalted, has set boundaries, so do not transgress them. He (swt) has made obligations, so do not neglect them. And He (swt) has remained silent on certain matters - not out of forgetfulness - so do not burden yourselves with them. This is a mercy from Allah (swt) for you, so accept it." Then Imam Ali ibn Abi Talib (as) said: "What is lawful (halal) is clear, and what is unlawful (haram) is clear, and between them are doubtful matters. Whoever avoids what is doubtful regarding sin will be even more cautious in avoiding what is clearly sinful. The acts of disobedience are the sanctuary of Allah (swt), the Mighty and Majestic. Whoever grazes near it is likely to fall into it." [BOOK=BOOK ON BLOOD MONEY (DIYYAT)] كِتَابُ الدِّيَاتِ‌

5150 - رَوَى اَلْحَسَنُ بْنُ عَلِيِّ بْنِ فَضَّالٍ عَنْ ظَرِيفِ بْنِ نَاصِحٍ عَنْ عَبْدِ اَللَّهِ بْنِ أَيُّوبَ قَالَ حَدَّثَنِي اَلْحُسَيْنُ اَلرَّوَّاسِيُّ عَنِ اِبْنِ أَبِي عُمَيْرٍ اَلطَّبِيبِ قَالَ: عَرَضْتُ هَذِهِ اَلرِّوَايَةَ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ "نَعَمْ هِيَ حَقٌّ وَ قَدْ كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَأْمُرُ عُمَّالَهُ بِذَلِكَ" قَالَ "أَفْتَى عَلَيْهِ اَلسَّلاَمُ فِي كُلِّ عَظْمٍ لَهُ مُخٌّ فَرِيضَةً مُسَمَّاةً إِذَا كُسِرَ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ جَعَلَ فَرِيضَةَ اَلدِّيَةِ سِتَّةَ أَجْزَاءٍ وَ جَعَلَ فِي اَلْجُرُوحِ وَ اَلْجَنِينِ وَ اَلْأَشْفَارِ وَ اَلشَّلَلِ وَ اَلْأَعْضَاءِ وَ اَلْإِبْهَامِ لِكُلِّ جُزْءٍ سِتَّةَ فَرَائِضَ جَعَلَ دِيَةَ اَلْجَنِينِ مِائَةَ دِينَارٍ وَ جَعَلَ دِيَةَ مَنِيِّ اَلرَّجُلِ إِلَى أَنْ يَكُونَ جَنِيناً خَمْسَةَ أَجْزَاءٍ فَإِذَا كَانَ جَنِيناً قَبْلَ أَنْ تَلِجَهُ اَلرُّوحُ مِائَةَ دِينَارٍ وَ جَعَلَ لِلنُّطْفَةِ عِشْرِينَ دِينَاراً وَ هُوَ اَلرَّجُلُ يُفْرِغُ عَنْ عِرْسِهِ فَيُلْقِي نُطْفَتَهُ وَ هِيَ لاَ تُرِيدُ ذَلِكَ فَجَعَلَ فِيهَا أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ عِشْرِينَ دِينَاراً اَلْخُمُسَ وَ لِلْعَلَقَةِ خُمُسَيْ ذَلِكَ أَرْبَعِينَ دِينَاراً وَ ذَلِكَ لِلْمَرْأَةِ أَيْضاً تُطْرَقُ أَوْ تُضْرَبُ فَتُلْقِيهِ ثُمَّ لِلْمُضْغَةِ سِتِّينَ دِينَاراً إِذَا طَرَحَتْهُ أَيْضاً فِي مِثْلِ ذَلِكَ ثُمَّ لِلْعَظْمِ ثَمَانِينَ دِينَاراً إِذَا طَرَحَتْهُ اَلْمَرْأَةُ ثُمَّ لِلْجَنِينِ أَيْضاً مِائَةَ دِينَارٍ إِذَا طَرَقَهُمْ عَدُوٌّ فَأَسْقَطَتِ اَلنِّسَاءُ فِي مِثْلِ هَذَا وَ أَوْجَبَ عَلَى اَلنِّسَاءِ ذَلِكَ مِنْ جِهَةِ اَلْمَعْقُلَةِ مِثْلَ ذَلِكَ فَإِذَا وُلِدَ اَلْمَوْلُودُ وَ اِسْتَهَلَّ وَ هُوَ اَلْبُكَاءُ فَبَيَّتُوا بِهِمْ فَقَتَلُوا اَلصِّبْيَانَ فَفِيهِمْ أَلْفُ دِينَارٍ لِلذَّكَرِ وَ اَلْأُنْثَى عَلَى مِثْلِ هَذَا اَلْحِسَابِ عَلَى خَمْسِمِائَةِ دِينَارٍ وَ أَمَّا اَلْمَرْأَةُ إِذَا قُتِلَتْ وَ هِيَ حَامِلٌ مُتِمٌّ وَ لَمْ يَسْقُطْ وَلَدُهَا وَ لَمْ يُعْلَمْ هُوَ ذَكَرٌ أَمْ أُنْثَى وَ لَمْ يُعْلَمْ بَعْدَهَا مَاتَ أَوْ قَبْلَهَا فَدِيَتُهُ نِصْفَيْنِ نِصْفَ دِيَةِ اَلذَّكَرِ وَ نِصْفَ دِيَةِ اَلْأُنْثَى وَ دِيَةُ اَلْمَرْأَةِ كَامِلَةً بَعْدَ ذَلِكَ وَ أَفْتَى فِي مَنِيِّ اَلرَّجُلِ يُفْرِغُ عَنْ عِرْسِهِ فَيَعْزِلُ عَنْهَا اَلْمَاءَ وَ لَمْ تُرِدْ ذَلِكَ نِصْفَ خُمُسِ اَلْمِائَةِ مِنْ دِيَةِ اَلْجَنِينِ عَشَرَةُ دَنَانِيرَ وَ إِنْ أَفْرَغَ فِيهَا عِشْرُونَ دِينَاراً وَ جَعَلَ فِي قِصَاصِ جِرَاحَتِهِ وَ مَعْقُلَتِهِ عَلَى قَدْرِ دِيَتِهِ وَ هِيَ مِائَةُ دِينَارٍ وَ قَضَى فِي دِيَةِ جِرَاحِ اَلْجَنِينِ مِنْ حِسَابِ اَلْمِائَةِ عَلَى مَا يَكُونُ مِنْ جِرَاحِ اَلرَّجُلِ وَ اَلْمَرْأَةِ كَامِلَةً وَ أَفْتَى عَلَيْهِ اَلسَّلاَمُ فِي اَلْجَسَدِ وَ جَعَلَهُ سِتَّةَ فَرَائِضَ اَلنَّفْسَ وَ اَلْبَصَرَ وَ اَلسَّمْعَ وَ اَلْكَلاَمَ وَ نَقْصَ اَلصَّوْتِ مِنَ اَلْغَنَنِ وَ اَلْبَحَحِ وَ اَلشَّلَلَ مِنَ اَلْيَدَيْنِ وَ اَلرِّجْلَيْنِ وَ جَعَلَ هَذَا بِقِيَاسِ ذَلِكَ اَلْحُكْمِ ثُمَّ جَعَلَ مَعَ كُلِّ شَيْءٍ مِنْ هَذِهِ قَسَامَةً عَلَى نَحْوِ مَا بَلَغَتِ اَلدِّيَةُ وَ اَلْقَسَامَةَ جَعَلَ فِي اَلنَّفْسِ عَلَى اَلْعَمْدِ خَمْسِينَ رَجُلاً وَ عَلَى اَلْخَطَإِ خَمْسَةً وَ عِشْرِينَ رَجُلاً عَلَى مَا بَلَغَتْ دِيَتُهُ أَلْفَ دِينَارٍ مِنَ اَلْجُرُوحِ بِقَسَامَةِ سِتَّةِ نَفَرٍ فَمَا كَانَ دُونَ ذَلِكَ فَحِسَابُهُ عَلَى سِتَّةِ نَفَرٍ وَ اَلْقَسَامَةُ فِي اَلنَّفْسِ وَ اَلسَّمْعِ وَ اَلْبَصَرِ وَ اَلْعَقْلِ وَ اَلصَّوْتِ مِنَ اَلْغَنَنِ وَ اَلْبَحَحِ وَ نَقْصِ اَلْيَدَيْنِ وَ اَلرِّجْلَيْنِ فَهَذِهِ سِتَّةُ أَجْزَاءِ اَلرَّجُلِ وَ اَلدِّيَةَ فِي اَلنَّفْسِ أَلْفَ دِينَارٍ وَ اَلْأَنْفِ أَلْفَ دِينَارٍ وَ اَلصَّوْتِ كُلِّهِ مِنَ اَلْغَنَنِ وَ اَلْبَحَحِ أَلْفَ دِينَارٍ وَ شَلَلِ اَلْيَدَيْنِ أَلْفَ دِينَارٍ وَ ذَهَابِ اَلسَّمْعِ كُلِّهِ أَلْفَ دِينَارٍ وَ ذَهَابِ اَلْبَصَرِ كُلِّهِ أَلْفَ دِينَارٍ وَ اَلرِّجْلَيْنِ جَمِيعاً أَلْفَ دِينَارٍ وَ اَلشَّفَتَيْنِ إِذَا اُسْتُؤْصِلَتَا أَلْفَ دِينَارٍ وَ اَلظَّهْرِ إِذَا أَحْدَبَ أَلْفَ دِينَارٍ وَ اَلذَّكَرِ فِيهِ أَلْفُ دِينَارٍ وَ اَللِّسَانِ إِذَا اُسْتُؤْصِلَ أَلْفَ دِينَارٍ وَ اَلْأُنْثَيَيْنِ أَلْفَ دِينَارٍ وَ جَعَلَ عَلَيْهِ اَلسَّلاَمُ دِيَةَ اَلْجِرَاحَةِ فِي اَلْأَعْضَاءِ كُلِّهَا فِي اَلرَّأْسِ وَ اَلْوَجْهِ وَ سَائِرِ اَلْجَسَدِ مِنَ اَلسَّمْعِ وَ اَلْبَصَرِ وَ اَلصَّوْتِ وَ اَلْعَقْلِ وَ اَلْيَدَيْنِ وَ اَلرِّجْلَيْنِ فِي اَلْقَطْعِ وَ اَلْكَسْرِ وَ اَلصَّدْعِ وَ اَلْبَطَطِ وَ اَلْمُوضِحَةِ وَ اَلدَّامِيَةِ وَ نَقْلِ اَلْعِظَامِ وَ اَلنَّاقِبَةِ تَكُونُ فِي شَيْءٍ مِنْ ذَلِكَ فَمَا كَانَ مِنْ عَظْمٍ كُسِرَ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ لَمْ تُنَقَّلْ مِنْهُ اَلْعِظَامُ فَإِنَّ دِيَتَهُ مَعْلُومَةٌ فَإِذَا أَوْضَحَ وَ لَمْ تُنَقَّلْ مِنْهُ اَلْعِظَامُ فَدِيَةُ كَسْرِهِ وَ دِيَةُ مُوضِحَتِهِ وَ لِكُلِّ عَظْمٍ كُسِرَ مَعْلُومٍ فَدِيَتُهُ وَ نَقْلِ عِظَامِهِ نِصْفُ دِيَةِ كَسْرِهِ وَ دِيَةُ مُوضِحَتِهِ رُبُعُ دِيَةِ كَسْرِهِ مِمَّا وَارَتِ اَلثِّيَابُ مِنْ ذَلِكَ غَيْرَ قَصَبَتَيِ اَلسَّاعِدِ وَ اَلْأَصَابِعِ وَ فِي قَرْحَةٍ لاَ تَبْرَأُ ثُلُثُ دِيَةِ ذَلِكَ اَلْعَظْمِ اَلَّذِي هِيَ فِيهِ فَإِذَا أُصِيبَ اَلرَّجُلُ فِي إِحْدَى عَيْنَيْهِ فَإِنَّمَا تُقَاسُ بِبَيْضَةٍ تُرْبَطُ عَلَى عَيْنِهِ اَلْمُصَابَةِ وَ يُنْظَرُ مَا مُنْتَهَى بَصَرِ عَيْنِهِ اَلصَّحِيحَةِ ثُمَّ تُغَطَّى عَيْنُهُ اَلصَّحِيحَةُ وَ يُنْظَرُ مَا مُنْتَهَى بَصَرِ عَيْنِهِ اَلْمُصَابَةِ فَتُعْطَى دِيَتَهُ مِنْ حِسَابِ ذَلِكَ وَ اَلْقَسَامَةُ مَعَ ذَلِكَ مِنَ اَلسِّتَّةِ اَلْأَجْزَاءِ اَلْقَسَامَةُ عَلَى سِتَّةِ نَفَرٍ عَلَى قَدْرِ مَا أُصِيبَ مِنْ عَيْنِهِ فَإِنْ كَانَ سُدُسَ بَصَرِهِ حَلَفَ اَلرَّجُلُ وَحْدَهُ وَ أُعْطِيَ وَ إِنْ كَانَ ثُلُثَ بَصَرِهِ حَلَفَ هُوَ وَ حَلَفَ مَعَهُ رَجُلٌ آخَرُ وَ إِنْ كَانَ نِصْفَ بَصَرِهِ حَلَفَ هُوَ وَ حَلَفَ مَعَهُ رَجُلاَنِ آخَرَانِ فَإِنْ كَانَ ثُلُثَيْ بَصَرِهِ حَلَفَ هُوَ وَ حَلَفَ مَعَهُ ثَلاَثَةُ رِجَالٍ وَ إِنْ كَانَ أَرْبَعَةَ أَخْمَاسِ بَصَرِهِ حَلَفَ هُوَ وَ حَلَفَ مَعَهُ أَرْبَعَةُ رِجَالٍ وَ إِنْ كَانَ بَصَرَهُ كُلَّهُ حَلَفَ هُوَ وَ حَلَفَ مَعَهُ خَمْسَةُ رِجَالٍ ذَلِكَ فِي اَلْقَسَامَةِ فِي اَلْعَيْنِ" قَالَ "وَ أَفْتَى عَلَيْهِ اَلسَّلاَمُ فِيمَنْ لَمْ يَكُنْ لَهُ مَنْ يَحْلِفُ مَعَهُ وَ لَمْ يُوثَقْ بِهِ عَلَى مَا ذَهَبَ مِنْ بَصَرِهِ أَنَّهُ تُضَاعَفُ عَلَيْهِ اَلْيَمِينُ إِنْ كَانَ سُدُسَ بَصَرِهِ حَلَفَ وَاحِدَةً وَ إِنْ كَانَ اَلثُّلُثَ حَلَفَ مَرَّتَيْنِ وَ إِنْ كَانَ اَلنِّصْفَ حَلَفَ ثَلاَثَ مَرَّاتٍ وَ إِنْ كَانَ اَلثُّلُثَيْنِ حَلَفَ أَرْبَعَ مَرَّاتٍ وَ إِنْ كَانَ خَمْسَةَ أَسْدَاسٍ حَلَفَ خَمْسَ مَرَّاتٍ وَ إِنْ كَانَ بَصَرَهُ كُلَّهُ حَلَفَ سِتَّ مَرَّاتٍ ثُمَّ يُعْطَى وَ إِنْ أَبَى أَنْ يَحْلِفَ لَمْ يُعْطَ إِلاَّ مَا حَلَفَ عَلَيْهِ وَ وُثِقَ مِنْهُ بِصِدْقٍ وَ اَلْوَالِي يَسْتَعِينُ فِي ذَلِكَ بِالسُّؤَالِ وَ اَلنَّظَرِ وَ اَلتَّثَبُّتِ فِي اَلْقِصَاصِ وَ اَلْحُدُودِ وَ اَلْقَوَدِ وَ إِنْ أَصَابَ سَمْعَهُ شَيْءٌ فَعَلَى نَحْوِ ذَلِكَ يُضْرَبُ لَهُ بِشَيْءٍ لِكَيْ يُعْلَمَ مُنْتَهَى سَمْعِهِ ثُمَّ يُقَاسُ ذَلِكَ وَ اَلْقَسَامَةُ عَلَى نَحْوِ مَا يُنْقَصُ مِنْ سَمْعِهِ وَ إِنْ كَانَ سَمْعَهُ كُلَّهُ فَعَلَى نَحْوِ ذَلِكَ وَ إِنْ خِيفَ مِنْهُ فُجُورٌ تُرِكَ حَتَّى يَتَغَفَّلَ ثُمَّ يُصَاحُ بِهِ فَإِنْ سَمِعَ عَاوَدُوهُ اَلْخُصُومَةَ إِلَى اَلْحَاكِمِ وَ اَلْحَاكِمُ يَعْمَلُ فِيهِ بِرَأْيِهِ وَ يَحُطُّ عَنْهُ بَعْضَ مَا أَخَذَ وَ إِنْ كَانَ اَلنَّقْصُ فِي اَلْفَخِذِ أَوْ فِي اَلْعَضُدِ فَإِنَّهُ يُقَاسُ بِخَيْطٍ يُقَاسُ رِجْلُهُ اَلصَّحِيحَةُ أَوْ يَدُهُ اَلصَّحِيحَةُ ثُمَّ يُقَاسُ بِهِ اَلْمُصَابَةُ فَيُعْلَمُ مَا نَقَصَ مِنْ يَدِهِ أَوْ رِجْلِهِ وَ إِنْ أُصِيبَ اَلسَّاقُ أَوِ اَلسَّاعِدُ فَمِنَ اَلْفَخِذِ أَوِ اَلْعَضُدِ يُقَاسُ وَ يَنْظُرُ اَلْحَاكِمُ قَدْرَ فَخِذِهِ وَ قَضَى عَلَيْهِ اَلسَّلاَمُ فِي صُدْغِ اَلرَّجُلِ إِذَا أُصِيبَ فَلَمْ يَسْتَطِعْ أَنْ يَلْتَفِتَ إِلاَّ مَا اِنْحَرَفَ اَلرَّجُلُ نِصْفَ اَلدِّيَةِ خَمْسَ مِائَةِ دِينَارٍ وَ مَا كَانَ دُونَ ذَلِكَ فَبِحِسَابِهِ وَ قَضَى فِي شُفْرِ اَلْعَيْنِ اَلْأَعْلَى إِنْ أُصِيبَ فَشُتِرَ فَدِيَتُهُ ثُلُثُ دِيَةِ اَلْعَيْنِ مِائَةُ دِينَارٍ وَ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ إِنْ أُصِيبَ شُفْرُ اَلْعَيْنِ اَلْأَسْفَلُ فَدِيَتُهُ نِصْفُ دِيَةِ اَلْعَيْنِ مِائَتَا دِينَارٍ وَ خَمْسُونَ دِينَاراً وَ إِنْ أُصِيبَ اَلْحَاجِبُ فَذَهَبَ شَعْرُهُ كُلُّهُ فَدِيَتُهُ نِصْفُ دِيَةِ اَلْعَيْنِ مِائَتَا دِينَارٍ وَ خَمْسُونَ دِينَاراً فَمَا أُصِيبَ مِنْهُ فَعَلَى حِسَابِ ذَلِكَ وَ إِنْ قُطِعَتْ رَوْثَةُ اَلْأَنْفِ، فَدِيَتُهَا خَمْسُمِائَةِ دِينَارٍ نِصْفُ اَلدِّيَةِ" قَالَ مُصَنِّفُ هَذَا اَلْكِتَابِ رَحِمَهُ اَللَّهُ اَلرَّوْثَةُ مِنَ اَلْأَنْفِ مُجْتَمَعُ مَارِنِهِ "وَ إِنْ أُنْفِذَتْ فِيهِ نَافِذَةٌ لاَ تَنْسَدُّ بِسَهْمٍ أَوْ بِرُمْحٍ فَدِيَتُهُ ثَلاَثُمِائَةٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثٌ وَ إِنْ كَانَتْ نَافِذَةً فَبَرَأَتْ وَ اِلْتَأَمَتْ فَدِيَتُهَا خُمُسُ دِيَةِ رَوْثَةِ اَلْأَنْفِ مِائَةُ دِينَارٍ فَمَا أُصِيبَ فَعَلَى حِسَابِ ذَلِكَ وَ إِنْ كَانَتِ اَلنَّافِذَةُ فِي إِحْدَى اَلْمَنْخِرَيْنِ إِلَى اَلْخَيْشُومِ وَ هُوَ اَلْحَاجِزُ بَيْنَ اَلْمَنْخِرَيْنِ فَدِيَتُهَا عُشْرُ دِيَةِ رَوْثَةِ اَلْأَنْفِ لِأَنَّهُ اَلنِّصْفُ وَ اَلْحَاجِزُ بَيْنَ اَلْمَنْخِرَيْنِ خَمْسُونَ دِينَاراً وَ إِنْ كَانَتِ اَلرَّمْيَةُ نَفَذَتْ فِي إِحْدَى اَلْمَنْخِرَيْنِ وَ اَلْخَيْشُومِ إِلَى اَلْمَنْخِرِ اَلْآخَرِ فَدِيَتُهَا سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ إِذَا قُطِعَتِ اَلشَّفَةُ اَلْعُلْيَا، فَاسْتُؤْصِلَتْ فَدِيَتُهَا نِصْفُ اَلدِّيَةِ خَمْسُمِائَةِ دِينَارٍ فَمَا قُطِعَ مِنْهَا فَبِحِسَابِ ذَلِكَ فَإِنِ اِنْشَقَّتْ فَبَدَا مِنْهَا اَلْأَسْنَانُ ثُمَّ دُووِيَتْ فَبَرَأَتْ وَ اِلْتَأَمَتْ فَدِيَةُ جُرْحِهَا وَ اَلْحُكُومَةُ فِيهِ خُمُسُ دِيَةِ اَلشَّفَةِ مِائَةُ دِينَارٍ وَ مَا قُطِعَ مِنْهَا فَبِحِسَابِ ذَلِكَ وَ إِنْ شُتِرَتْ وَ شِينَتْ شَيْناً قَبِيحاً فَدِيَتُهَا مِائَةُ دِينَارٍ وَ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ " قَالَ مُصَنِّفُ هَذَا اَلْكِتَابِ رَحِمَهُ اَللَّهُ اَلشَّتَرُ اِنْشِقَاقُ اَلشَّفَةِ مِنْ أَسْفَلِهَا إِمَّا خِلْقَةً وَ إِمَّا مِنْ شَيْءٍ أَصَابَهَا وَ يُقَالُ شَفَةٌ شَتْرَاءُ إِذَا كَانَتْ كَذَلِكَ "وَ دِيَةُ شَفَةِ اَلسُّفْلَى إِذَا قُطِعَتْ وَ اُسْتُؤْصِلَتْ ثُلُثَا اَلدِّيَةِ كَمَلاً سِتُّمِائَةِ دِينَارٍ وَ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ فَمَا قُطِعَ مِنْهَا فَبِحِسَابِ ذَلِكَ فَإِنِ اِنْشَقَّتْ حَتَّى تَبْدُوَ مِنْهَا اَلْأَسْنَانُ ثُمَّ بَرَأَتْ وَ اِلْتَأَمَتْ فَمِائَةُ دِينَارٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ إِنْ أُصِيبَتْ فَشِينَتْ شَيْناً فَاحِشاً فَدِيَتُهَا ثَلاَثُمِائَةِ دِينَارٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ " قَالَ "وَ سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ ذَلِكَ فَقَالَ "بَلَغَنَا أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَضَّلَهَا لِأَنَّهَا تُمْسِكُ اَلْمَاءَ وَ اَلطَّعَامَ مَعَ اَلْأَسْنَانِ فَلِذَلِكَ فَضَّلَهَا فِي حُكُومَتِهِ" وَ فِي اَلْخَدِّ إِذَا كَانَتْ فِيهِ نَافِذَةٌ وَ يُرَى مِنْهَا جَوْفُ اَلْفَمِ فَدِيَتُهَا مِائَةُ دِينَارٍ فَإِنْ دُوِيَ فَبَرَأَ وَ اِلْتَأَمَ وَ بِهِ أَثَرٌ بَيِّنٌ وَ شَيْنٌ فَاحِشٌ فَدِيَتُهُ خَمْسُونَ دِينَاراً فَإِنْ كَانَتْ نَافِذَةٌ فِي اَلْخَدَّيْنِ كِلْتَيْهِمَا فَدِيَتُهَا مِائَةُ دِينَارٍ وَ ذَلِكَ نِصْفُ دِيَةِ اَلَّتِي يُرَى مِنْهَا اَلْفَمُ وَ إِنْ كَانَتْ رَمْيَةٌ بِنَصْلٍ نَشِبَتْ فِي اَلْعَظْمِ حَتَّى تَنْفُذَ إِلَى اَلْحَنَكِ فَدِيَتُهَا مِائَةٌ وَ خَمْسُونَ دِينَاراً جَعَلَ مِنْهَا خَمْسِينَ دِينَاراً لِمُوضِحَتِهَا وَ إِنْ كَانَتْ نَاقِبَةٌ وَ لَمْ تَنْفُذْ فَدِيَتُهَا مِائَةُ دِينَارٍ فَإِنْ كَانَتْ مُوضِحَةٌ فِي شَيْءٍ مِنَ اَلْوَجْهِ فَدِيَتُهَا خَمْسُونَ دِينَاراً فَإِنْ كَانَ لَهَا شَيْنٌ فِدْيَةُ شَيْنِهَا رُبُعُ دِيَةِ مُوضِحَتِهَا وَ إِنْ كَانَ جُرْحاً وَ لَمْ يُوضِحْ ثُمَّ بَرَأَ وَ كَانَ فِي اَلْخَدَّيْنِ أَثَرٌ فَدِيَتُهُ عَشَرَةُ دَنَانِيرَ وَ إِنْ كَانَ فِي اَلْوَجْهِ صَدْعٌ فَدِيَتُهُ ثَمَانُونَ دِينَاراً فَإِنْ سَقَطَتْ مِنْهُ جَذْوَةُ لَحْمٍ وَ لَمْ تُوضِحْ وَ كَانَ قَدْرَ اَلدِّرْهَمِ فَمَا فَوْقَ ذَلِكَ فَدِيَتُهَا ثَلاَثُونَ دِينَاراً وَ دِيَةُ اَلشَّجَّةِ إِذَا كَانَتْ تُوضِحُ أَرْبَعُونَ دِينَاراً إِذَا كَانَتْ فِي اَلْجَسَدِ وَ فِي مَوَاضِحِ اَلرَّأْسِ خَمْسُونَ دِينَاراً فَإِنْ نُقِّلَ مِنْهَا اَلْعِظَامُ فَدِيَتُهَا مِائَةُ دِينَارٍ وَ خَمْسُونَ دِينَاراً فَإِذَا كَانَتْ نَاقِبَةٌ فِي اَلرَّأْسِ فَتِلْكَ تُسَمَّى اَلْمَأْمُومَةَ وَ فِيهَا ثُلُثُ اَلدِّيَةِ ثَلاَثُمِائَةِ دِينَارٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ جَعَلَ فِي اَلْأَسْنَانِ فِي كُلِّ سِنٍّ خَمْسِينَ دِينَاراً وَ جَعَلَ اَلْأَسْنَانَ سَوَاءً وَ كَانَ قَبْلَ ذَلِكَ يَجْعَلُ فِي اَلثَّنِيَّةِ خَمْسِينَ دِينَاراً وَ فِيمَا سِوَى ذَلِكَ مِنَ اَلْأَسْنَانِ فِي اَلرَّبَاعِيَةِ أَرْبَعِينَ دِينَاراً وَ فِي اَلنَّابِ ثَلاَثِينَ دِينَاراً وَ فِي اَلضِّرْسِ خَمْسَةً وَ عِشْرِينَ دِينَاراً فَإِذَا اِسْوَدَّتْ اَلسِّنُّ إِلَى اَلْحَوْلِ فَلَمْ تَسْقُطْ فَدِيَتُهَا دِيَةُ اَلسَّاقِطَةِ خَمْسُونَ دِينَاراً وَ إِنِ اِنْصَدَعَتْ فَلَمْ تَسْقُطْ فَدِيَتُهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً فَمَا اِنْكَسَرَ مِنْهَا فَبِحِسَابِهِ مِنَ اَلْخَمْسِينَ اَلدِّينَارَ وَ إِنْ سَقَطَتْ بَعْدُ وَ هِيَ سَوْدَاءُ فَدِيَتُهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً فَإِنِ اِنْصَدَعَتْ وَ هِيَ سَوْدَاءُ فَدِيَتُهَا اِثْنَا عَشَرَ دِينَاراً وَ نِصْفٌ فَمَا اِنْكَسَرَ مِنْهَا مِنْ شَيْءٍ فَبِحِسَابِهِ مِنَ اَلْخَمْسَةِ وَ اَلْعِشْرِينَ اَلدِّينَارَ وَ فِي اَلتَّرْقُوَةِ إِذَا اِنْكَسَرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ أَرْبَعُونَ دِينَاراً فَإِنِ اِنْصَدَعَتْ فَدِيَتُهَا أَرْبَعَةُ أَخْمَاسِ كَسْرِهَا اِثْنَانِ وَ ثَلاَثُونَ دِينَاراً فَإِنْ أَوْضَحَتْ فَدِيَتُهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ ذَلِكَ خَمْسَةُ أَجْزَاءٍ مِنْ ثَمَانِيَةِ أَجْزَاءٍ مِنْ دِيَتِهَا إِذَا اِنْكَسَرَتْ فَإِنْ نُقِّلَ مِنْهَا اَلْعِظَامُ فَدِيَتُهَا نِصْفُ دِيَةِ كَسْرِهَا عِشْرُونَ دِينَاراً وَ إِنْ نُقِبَتْ فَدِيَتُهَا رُبُعُ دِيَةِ كَسْرِهَا عَشَرَةُ دَنَانِيرَ وَ دِيَةُ اَلْمَنْكِبِ إِذَا كُسِرَ خُمُسُ دِيَةِ اَلْيَدِ مِائَةُ دِينَارٍ فَإِنْ كَانَ فِي اَلْمَنْكِبِ صَدْعٌ فَدِيَتُهُ أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهِ ثَمَانُونَ دِينَاراً فَمَا أَوْضَحَ فَدِيَتُهُ رُبُعُ دِيَةِ كَسْرِهِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً فَإِنْ نُقِّلَتْ مِنْهُ اَلْعِظَامُ فَدِيَتُهُ مِائَةُ دِينَارٍ وَ خَمْسَةٌ وَ سَبْعُونَ دِينَاراً مِنْهَا مِائَةُ دِينَارٍ دِيَةُ كَسْرِهِ وَ خَمْسُونَ دِينَاراً لِنَقْلِ اَلْعِظَامِ وَ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً لِلْمُوضِحَةِ فَإِنْ كَانَتْ نَاقِبَةٌ فَدِيَتُهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً فَإِنْ رُضَّ فَعَثَمَ فَدِيَتُهُ ثُلُثُ دِيَةِ اَلنَّفْسِ ثَلاَثُمِائَةِ دِينَارٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ فَإِنْ كَانَ فُكَّ فَدِيَتُهُ ثَلاَثُونَ دِينَاراً وَ فِي اَلْعَضُدِ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ فَدِيَتُهَا خُمُسُ دِيَةِ اَلْيَدِ مِائَةُ دِينَارٍ وَ دِيَةُ مُوضِحَتِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهَا نِصْفُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ دِيَةُ نَقْبِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ فِي اَلْمِرْفَقِ إِذَا كُسِرَ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ فَدِيَتُهُ مِائَةُ دِينَارٍ وَ ذَلِكَ خُمُسُ دِيَةِ اَلْيَدِ فَإِنِ اِنْصَدَعَ فَدِيَتُهُ أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهِ ثَمَانُونَ دِينَاراً فَإِنْ أَوْضَحَ فَدِيَتُهُ رُبُعُ دِيَةِ كَسْرِهِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً فَإِنْ نُقِّلَتْ مِنْهُ اَلْعِظَامُ فَدِيَتُهُ مِائَةُ دِينَارٍ وَ خَمْسَةٌ وَ سَبْعُونَ دِينَاراً لِلْكَسْرِ مِائَةُ دِينَارٍ وَ لِنَقْلِ اَلْعِظَامِ خَمْسُونَ دِينَاراً وَ لِلْمُوضِحَةِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً فَإِنْ كَانَتْ فِيهِ نَاقِبَةٌ فَدِيَتُهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً فَإِنْ رُضَّ اَلْمِرْفَقُ فَعَثَمَ فَدِيَتُهُ ثُلُثُ دِيَةِ اَلنَّفْسِ ثَلاَثُمِائَةِ دِينَارٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ فَإِنْ كَانَ فُكَّ فَدِيَتُهُ ثَلاَثُونَ دِينَاراً وَ فِي اَلْمِرْفَقِ اَلْآخَرِ مِثْلُ هَذَا سَوَاءً وَ فِي اَلسَّاعِدِ إِذَا كُسِرَ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ ثُلُثُ دِيَةِ اَلنَّفْسِ ثَلاَثُمِائَةِ دِينَارٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ فَإِنْ كَانَ كُسِرَ إِحْدَى اَلْقَصَبَتَيْنِ مِنَ اَلسَّاعِدِ فَدِيَتُهُ خُمُسُ دِيَةِ اَلْيَدِ مِائَةُ دِينَارٍ وَ فِي إِحْدَاهُمَا أَيْضاً فِي اَلْكَسْرِ لِأَحَدِ اَلزَّنْدَيْنِ خَمْسُونَ دِينَاراً وَ فِي كِلَيْهِمَا مِائَةُ دِينَارٍ فَإِنِ اِنْصَدَعَ إِحْدَى اَلْقَصَبَتَيْنِ فَفِيهَا أَرْبَعَةُ أَخْمَاسِ دِيَةِ إِحْدَى قَصَبَتَيِ اَلسَّاعِدِ أَرْبَعُونَ دِينَاراً وَ دِيَةُ مُوضِحَتِهَا رُبُعُ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهَا مِائَةُ دِينَارٍ وَ ذَلِكَ خُمُسُ دِيَةِ اَلْيَدِ وَ إِنْ كَانَتْ نَاقِبَةٌ فَدِيَتُهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ نَقْبِهَا نِصْفُ دِيَةِ مُوضِحَتِهَا اِثْنَا عَشَرَ دِينَاراً وَ نِصْفُ دِينَارٍ وَ دِيَةُ نَافِذَتِهَا خَمْسُونَ دِينَاراً فَإِنْ صَارَتْ فِيهِ قَرْحَةٌ لاَ تَبْرَأُ فَدِيَتُهَا ثُلُثُ دِيَةِ اَلسَّاعِدِ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ ذَلِكَ ثُلُثُ دِيَةِ اَلَّذِي هُوَ فِيهِ وَ دِيَةُ اَلرُّسْغِ إِذَا رُضَّ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ ثُلُثُ دِيَةِ اَلْيَدِ مِائَةُ دِينَارٍ وَ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ " قَالَ اَلْخَلِيلُ بْنُ أَحْمَدَ اَلرُّسْغُ مَفْصِلُ مَا بَيْنَ اَلسَّاعِدِ وَ اَلْكَفِّ وَ فِي خَلْقِ اَلْإِنْسَانِ لِلتِّيرَانِيِّ اَلرُّسْغُ گردن دست وَ اَلْأَرْسَاغُ جَمَاعَةٌ "وَ فِي اَلْكَفِّ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ خُمُسُ دِيَةِ اَلْيَدِ مِائَةُ دِينَارٍ فَإِنْ فُكَّتِ اَلْكَفُّ فَدِيَتُهَا ثُلُثُ دِيَةِ اَلْيَدِ مِائَةُ دِينَارٍ وَ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ فِي مُوضِحَتِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهَا مِائَةُ دِينَارٍ وَ ثَمَانِيَةٌ وَ سَبْعُونَ دِينَاراً نِصْفُ دِيَةِ كَسْرِهَا وَ فِي نَافِذَتِهَا إِنْ لَمْ تَنْسَدَّ خُمُسُ دِيَةِ اَلْيَدِ مِائَةُ دِينَارٍ فَإِنْ كَانَتْ نَافِذَةٌ فَدِيَتُهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ اَلْأَصَابِعِ وَ اَلْقَصَبِ اَلَّذِي فِي اَلْكَفِّ فِي اَلْإِبْهَامِ إِذَا قُطِعَ ثُلُثُ دِيَةِ اَلْيَدِ مِائَةُ دِينَارٍ وَ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ قَصَبَةِ اَلْإِبْهَامِ اَلَّتِي فِي اَلْكَفِّ تُجْبَرُ عَلَى غَيْرِ عَثْمٍ خُمُسُ دِيَةِ اَلْإِبْهَامِ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ إِذَا اِسْتَوَى جَبْرُهَا وَ ثَبَتَ وَ دِيَةُ صَدْعِهَا سِتَّةٌ وَ عِشْرُونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ مُوضِحَتِهَا ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ دِيَةُ نَقْلِ عِظَامِهَا سِتَّةَ عَشَرَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ نَقْبِهَا ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ نِصْفُ دِيَةِ نَقْلِ عِظَامِهَا وَ دِيَةُ مُوضِحَتِهَا نِصْفُ دِيَةِ نَاقِلَتِهَا ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ دِيَةُ فَكِّهَا عَشَرَةُ دَنَانِيرَ وَ دِيَةُ اَلْمَفْصِلِ مِنْ أَعْلَى اَلْإِبْهَامِ إِنْ كُسِرَ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ سِتَّةَ عَشَرَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ اَلْمُوضِحَةِ إِذَا كَانَ فِيهَا أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ دِيَةُ نَقْبِهِ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ دِيَةُ صَدْعِهِ ثَلاَثَةَ عَشَرَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ دِيَةُ نَقْلِ عِظَامِهَا خَمْسَةُ دَنَانِيرَ وَ مَا قُطِعَ مِنْهَا فَبِحِسَابِهِ عَلَى مَنْزِلَتِهِ وَ فِي اَلْأَصَابِعِ فِي كُلِّ إِصْبَعٍ سُدُسُ دِيَةِ اَلْيَدِ ثَلاَثَةٌ وَ ثَمَانُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ أَصَابِعِ اَلْكَفِّ اَلْأَرْبَعِ سِوَى اَلْإِبْهَامِ دِيَةُ كُلِّ قَصَبَةٍ عِشْرُونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ كُلِّ مُوضِحَةٍ فِي كُلِّ قَصَبَةٍ مِنَ اَلْقَصَبِ مِنَ اَلْأَرْبَعِ اَلْأَصَابِعِ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسٌ وَ دِيَةُ نَقْلِ كُلِّ قَصَبَةٍ مِنْهُنَّ ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ دِيَةُ كَسْرِ كُلِّ مَفْصِلٍ مِنَ اَلْأَصَابِعِ اَلْأَرْبَعِ اَلَّتِي تَلِي اَلْكَفَّ سِتَّةَ عَشَرَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ فِي صَدْعِ كُلِّ قَصَبَةٍ مِنْهُنَّ ثَلاَثَةَ عَشَرَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ إِنْ كَانَ فِي اَلْكَفِّ قَرْحَةٌ لاَ تَبْرَأُ فَدِيَتُهَا ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي نَقْلِ عِظَامِهَا ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ فِي مُوضِحَتِهَا أَرْبَعَةُ دَنَانِيرَ وَ سُدُسٌ وَ فِي نَقْبِهَا أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ فِي فَكِّهَا خَمْسَةُ دَنَانِيرَ وَ دِيَةُ اَلْمَفْصِلِ اَلْأَوْسَطِ مِنَ اَلْأَصَابِعِ اَلْأَرْبَعِ إِذَا قُطِعَ فَدِيَتُهُ خَمْسَةٌ وَ خَمْسُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي كَسْرِهِ أَحَدَ عَشَرَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي صَدْعِهِ ثَمَانِيَةُ دَنَانِيرَ وَ نِصْفٌ وَ فِي مُوضِحَتِهِ دِينَارٌ وَ ثُلُثَا دِينَارٍ وَ فِي نَقْلِ عِظَامِهِ خَمْسَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ فِي نَقْبِهِ دِينَارَانِ وَ ثُلُثَا دِينَارٍ وَ فِي فَكِّهِ ثَلاَثَةُ دَنَانِيرَ وَ ثُلُثَا دِينَارٍ وَ فِي اَلْمَفْصِلِ اَلْأَعْلَى مِنَ اَلْأَصَابِعِ اَلْأَرْبَعِ إِذَا قُطِعَ سَبْعَةٌ وَ عِشْرُونَ دِينَاراً وَ نِصْفُ دِينَارٍ وَ رُبُعُ عُشْرِ دِينَارٍ وَ فِي كَسْرِهِ خَمْسَةُ دَنَانِيرَ وَ أَرْبَعَةُ أَخْمَاسِ دِينَارٍ وَ فِي نَقْبِهِ دِينَارٌ وَ ثُلُثٌ وَ فِي فَكِّهِ دِينَارٌ وَ أَرْبَعَةُ أَخْمَاسِ دِينَارٍ وَ فِي ظُفُرِ كُلِّ إِصْبَعٍ مِنْهَا خَمْسَةُ دَنَانِيرَ وَ فِي اَلْكَفِّ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ فَدِيَتُهَا أَرْبَعُونَ دِينَاراً وَ دِيَةُ صَدْعِهَا أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهَا اِثْنَانِ وَ ثَلاَثُونَ دِينَاراً وَ دِيَةُ مُوضِحَتِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهَا عِشْرُونَ دِينَاراً وَ نِصْفُ دِينَارٍ وَ دِيَةُ نَقْبِهَا رُبُعُ دِيَةِ كَسْرِهَا عَشَرَةُ دَنَانِيرَ وَ دِيَةُ قَرْحَةٍ فِيهَا لاَ تَبْرَأُ ثَلاَثَةَ عَشَرَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي اَلصَّدْرِ إِذَا رُضَّ فَتَثَنَّى شِقَّاهُ كِلاَهُمَا فَدِيَتُهُ خَمْسُمِائَةِ دِينَارٍ وَ دِيَةُ إِحْدَى شِقَّيْهِ إِذَا اِنْثَنَى مِائَتَا دِينَارٍ وَ خَمْسُونَ دِينَاراً وَ إِنِ اِنْثَنَى اَلصَّدْرُ وَ اَلْكَتِفَانِ فَدِيَتُهُ مَعَ اَلْكَتِفَيْنِ أَلْفُ دِينَارٍ وَ إِنِ اِنْثَنَى إِحْدَى اَلْكَتِفَيْنِ مَعَ شِقِّ اَلصَّدْرِ فَدِيَتُهُ خَمْسُمِائَةِ دِينَارٍ وَ دِيَةُ اَلْمُوضِحَةِ فِي اَلصَّدْرِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ مُوضِحَةِ اَلْكَتِفَيْنِ وَ اَلظَّهْرِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ إِنِ اِعْتَرَى اَلرَّجُلَ مِنْ ذَلِكَ صَعَرٌ وَ لاَ يَقْدِرُ عَلَى أَنْ يَلْتَفِتَ فَدِيَتُهُ خَمْسُمِائَةِ دِينَارٍ وَ إِنْ كُسِرَ اَلصُّلْبُ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ فَدِيَتُهُ مِائَةُ دِينَارٍ وَ إِنْ عَثَمَ فَدِيَتُهُ أَلْفُ دِينَارٍ وَ فِي اَلْأَضْلاَعِ فِيمَا خَالَطَ اَلْقَلْبَ مِنَ اَلْأَضْلاَعِ إِذَا كُسِرَ مِنْهَا ضِلْعٌ فَدِيَتُهُ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ صَدْعِهِ اِثْنَا عَشَرَ دِينَاراً وَ نِصْفٌ وَ دِيَةُ نَقْلِ عِظَامِهِ سَبْعَةُ دَنَانِيرَ وَ نِصْفُ دِينَارٍ وَ مُوضِحَتُهُ عَلَى رُبُعِ كَسْرِهِ وَ دِيَةُ نَقْبِهِ مِثْلُ ذَلِكَ وَ فِي اَلْأَضْلاَعِ مِمَّا يَلِي اَلْعَضُدَيْنِ دِيَةُ كُلِّ ضِلْعٍ عَشَرَةُ دَنَانِيرَ إِذَا كُسِرَ وَ دِيَةُ صَدْعِهِ سَبْعَةُ دَنَانِيرَ وَ دِيَةُ نَقْلِ عِظَامِهِ خَمْسَةُ دَنَانِيرَ وَ مُوضِحَةُ كُلِّ ضِلْعٍ رُبُعُ دِيَةِ كَسْرِهِ دِينَارَانِ وَ نِصْفُ دِينَارٍ وَ إِنْ نُقِبَ ضِلْعٌ مِنْهَا فَدِيَتُهُ دِينَارَانِ وَ نِصْفُ دِينَارٍ وَ فِي اَلْجَائِفَةِ ثُلُثُ دِيَةِ اَلنَّفْسِ ثَلاَثُمِائَةِ دِينَارٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ إِنْ نُقِبَ مِنَ اَلْجَانِبَيْنِ كِلَيْهِمَا بِرَمْيَةٍ أَوْ طَعْنَةٍ وَقَعَتْ فِي اَلشُّقَاقِ فَدِيَتُهَا أَرْبَعُمِائَةِ دِينَارٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي اَلْأُذُنِ إِذَا قُطِعَتْ فَدِيَتُهَا خَمْسُمِائَةِ دِينَارٍ وَ مَا قُطِعَ مِنْهَا فَبِحِسَابِ ذَلِكَ وَ فِي اَلْوَرِكَ إِذَا كُسِرَ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ خُمُسُ دِيَةِ اَلرِّجْلَيْنِ مِائَتَا دِينَارٍ فَإِنْ صُدِعَ اَلْوَرِكُ فَدِيَتُهُ مِائَةُ دِينَارٍ وَ سِتُّونَ دِينَاراً أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهِ وَ إِنْ أُوضِحَتْ فَدِيَتُهُ رُبُعُ دِيَةِ كَسْرِهِ خَمْسُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهِ مِائَةٌ وَ خَمْسَةٌ وَ سَبْعُونَ دِينَاراً مِنْهَا لِكَسْرِهَا مِائَةُ دِينَارٍ وَ لِنَقْلِ عِظَامِهَا خَمْسُونَ دِينَاراً وَ لِمُوضِحَتِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ فَكِّهَا ثَلاَثُونَ دِينَاراً فَإِنْ رُضَّتْ فَعَثَمَتْ فَدِيَتُهَا ثَلاَثُمِائَةٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي اَلْفَخِذِ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ خُمُسُ دِيَةِ اَلرِّجْلَيْنِ مِائَتَا دِينَارٍ فَإِنْ عَثَمَتِ اَلْفَخِذُ فَدِيَتُهَا ثَلاَثُمِائَةٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ ثُلُثُ دِيَةِ اَلنَّفْسِ وَ دِيَةُ صَدْعِ اَلْفَخِذِ أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهَا مِائَةُ دِينَارٍ وَ سِتُّونَ دِينَاراً وَ إِنْ كَانَتْ قَرْحَةٌ لاَ تَبْرَأُ فَدِيَتُهَا ثُلُثُ دِيَةِ كَسْرِهَا سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ مُوضِحَتِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهَا نِصْفُ دِيَةِ كَسْرِهَا مِائَةُ دِينَارٍ وَ دِيَةُ نَقْبِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ فِي اَلرُّكْبَةِ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ خُمُسُ دِيَةِ اَلرِّجْلَيْنِ مِائَتَا دِينَارٍ فَإِنِ اِنْصَدَعَتْ فَدِيَتُهَا أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهَا مِائَةٌ وَ سِتُّونَ دِينَاراً وَ دِيَةُ مُوضِحَتِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهَا مِائَةُ دِينَارٍ وَ خَمْسَةٌ وَ سَبْعُونَ دِينَاراً مِنْهَا فِي دِيَةِ كَسْرِهَا مِائَةُ دِينَارٍ وَ فِي نَقْلِ عِظَامِهَا خَمْسُونَ دِينَاراً وَ فِي مُوضِحَتِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ نَقْبِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً فَإِذَا رُضَّتْ فَعَثَمَتْ فَفِيهَا ثُلُثُ دِيَةِ اَلنَّفْسِ ثَلاَثُمِائَةٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ فَإِنْ فُكَّتْ فَفِيهَا ثَلاَثَةُ أَجْزَاءٍ مِنْ دِيَةِ اَلْكَسْرِ ثَلاَثُونَ دِينَاراً وَ فِي اَلسَّاقِ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ خُمُسُ دِيَةِ اَلرِّجْلَيْنِ مِائَتَا دِينَارٍ وَ دِيَةُ صَدْعِهَا أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهَا مِائَةٌ وَ سِتُّونَ دِينَاراً وَ فِي مُوضِحَتِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ فِي نَقْلِ عِظَامِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ فِي نَقْبِهَا نِصْفُ دِيَةِ مُوضِحَتِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ فِي تَعَوُّرِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ فِي قَرْحَةٍ فِيهَا لاَ تَبْرَأُ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً فَإِنْ عَثَمَتِ اَلسَّاقُ فَدِيَتُهَا ثُلُثُ دِيَةِ اَلنَّفْسِ ثَلاَثُمِائَةٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي اَلْكَعْبِ إِذَا رُضَّ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ ثُلُثُ دِيَةِ اَلرِّجْلَيْنِ ثَلاَثُمِائَةٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي اَلْقَدَمِ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لاَ عَيْبٍ خُمُسُ دِيَةِ اَلرِّجْلَيْنِ مِائَتَا دِينَارٍ وَ فِي نَاقِبَةٍ فِيهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ دِيَةُ اَلْأَصَابِعِ وَ اَلْقَصَبِ اَلَّتِي فِي اَلْقَدَمِ لِلْإِبْهَامِ ثُلُثُ دِيَةِ اَلرِّجْلَيْنِ ثَلاَثُمِائَةٍ وَ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ دِيَةُ كَسْرِ اَلْإِبْهَامِ اَلْقَصَبَةِ اَلَّتِي تَلِي اَلْقَدَمَ خُمُسُ دِيَةِ اَلْإِبْهَامِ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ فِي صَدْعِهَا سِتَّةٌ وَ عِشْرُونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ فِي مُوضِحَتِهَا ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ فِي نَقْلِ عِظَامِهَا سِتَّةٌ وَ عِشْرُونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ فِي نَقْبِهَا ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ فِي فَكِّهَا عَشَرَةُ دَنَانِيرَ وَ دِيَةُ اَلْمَفْصِلِ اَلْأَعْلَى مِنَ اَلْإِبْهَامِ وَ هُوَ اَلثَّانِي اَلَّذِي فِيهِ اَلظُّفُرُ سِتَّةَ عَشَرَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ فِي مُوضِحَتِهِ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ فِي نَقْلِ عِظَامِهِ ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ فِي نَاقِبَتِهِ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسٌ وَ فِي صَدْعِهِ ثَلاَثَةَ عَشَرَ دِينَاراً وَ ثُلُثٌ وَ فِي فَكِّهِ خَمْسَةُ دَنَانِيرَ وَ دِيَةُ كُلِّ إِصْبَعٍ مِنْهَا سُدُسُ دِيَةِ اَلرِّجْلِ ثَلاَثَةٌ وَ ثَمَانُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ دِيَةُ قَصَبَةِ اَلْأَصَابِعِ اَلْأَرْبَعِ سِوَى اَلْإِبْهَامِ دِيَةُ كَسْرِ كُلِّ قَصَبَةٍ مِنْهَا سِتَّةَ عَشَرَ دِينَاراً وَ ثُلُثٌ وَ دِيَةُ مُوضِحَةِ كُلِّ قَصَبَةٍ مِنْهُنَّ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسٌ وَ دِيَةُ نَقْلِ كُلِّ عَظْمِ قَصَبَةٍ مِنْهُنَّ ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثٌ وَ دِيَةُ صَدْعِهَا ثَلاَثَةَ عَشَرَ دِينَاراً وَ ثُلُثٌ وَ دِيَةُ نَقْبِ كُلِّ قَصَبَةٍ مِنْهُنَّ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسٌ وَ دِيَةُ قَرْحَةٍ لاَ تَبْرَأُ فِي اَلْقَدَمِ ثَلاَثَةٌ وَ ثَلاَثُونَ دِينَاراً وَ ثُلُثٌ وَ دِيَةُ كَسْرِ اَلْمَفْصِلِ اَلَّذِي يَلِي اَلْقَدَمَ مِنَ اَلْأَصَابِعِ سِتَّةَ عَشَرَ دِينَاراً وَ ثُلُثٌ وَ دِيَةُ صَدْعِهَا ثَلاَثَةَ عَشَرَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ دِيَةُ نَقْلِ عَظْمِ كُلِّ قَصَبَةٍ مِنْهُنَّ ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثٌ وَ دِيَةُ مُوضِحَةِ كُلِّ قَصَبَةٍ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ دِيَةُ نَقْبِهَا أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ دِيَةُ فَكِّهَا خَمْسَةُ دَنَانِيرَ وَ فِي اَلْمَفْصِلِ اَلْأَوْسَطِ مِنَ اَلْأَصَابِعِ اَلْأَرْبَعِ إِذَا قُطِعَ فَدِيَتُهُ خَمْسَةٌ وَ خَمْسُونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ كَسْرِهِ أَحَدَ عَشَرَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ صَدْعِهِ ثَمَانِيَةُ دَنَانِيرَ وَ أَرْبَعَةُ أَخْمَاسِ دِينَارٍ وَ دِيَةُ مُوضِحَتِهِ دِينَارَانِ وَ دِيَةُ نَقْلِ عِظَامِهِ خَمْسَةُ دَنَانِيرَ وَ ثُلُثَا دِينَارٍ وَ دِيَةُ فَكِّهِ ثَلاَثَةُ دَنَانِيرَ وَ ثُلُثَا دِينَارٍ وَ دِيَةُ نَقْبِهِ دِينَارَانِ وَ ثُلُثَا دِينَارٍ وَ فِي اَلْمَفْصِلِ اَلْأَعْلَى مِنَ اَلْأَصَابِعِ اَلْأَرْبَعِ اَلَّتِي فِيهَا اَلظُّفُرُ إِذَا قُطِعَ فَدِيَتُهُ سَبْعَةٌ وَ عِشْرُونَ دِينَاراً وَ أَرْبَعَةُ أَخْمَاسِ دِينَارٍ وَ دِيَةُ كَسْرِهِ خَمْسَةُ دَنَانِيرَ وَ أَرْبَعَةُ أَخْمَاسِ دِينَارٍ وَ دِيَةُ صَدْعِهِ أَرْبَعَةُ دَنَانِيرَ وَ خُمُسُ دِينَارٍ وَ دِيَةُ مُوضِحَتِهِ دِينَارٌ وَ ثُلُثُ دِينَارٍ وَ دِيَةُ نَقْلِ عِظَامِهِ دِينَارَانِ وَ خُمُسُ دِينَارٍ وَ دِيَةُ نَقْبِهِ دِينَارٌ وَ ثُلُثُ دِينَارٍ وَ دِيَةُ فَكِّهِ دِينَارٌ وَ أَرْبَعَةُ أَخْمَاسِ دِينَارٍ وَ دِيَةُ كُلِّ ظُفُرٍ عَشَرَةُ دَنَانِيرَ وَ أَفْتَى عَلَيْهِ اَلسَّلاَمُ فِي حَلَمَةِ ثَدْيِ اَلرَّجُلِ ثُمُنُ اَلدِّيَةِ مِائَةُ دِينَارٍ وَ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ فِي خُصْيَةِ اَلرَّجُلِ خَمْسُمِائَةِ دِينَارٍ" قَالَ "فَإِنْ أُصِيبَ رَجُلٌ فَأَدِرَ خُصْيَتَاهُ كِلْتَاهُمَا فَدِيَتُهُ أَرْبَعُمِائَةِ دِينَارٍ وَ إِنْ فَحِجَ فَلَمْ يَقْدِرْ عَلَى اَلْمَشْيِ إِلاَّ مَشْياً لاَ يَنْفَعُهُ فَدِيَتُهُ أَرْبَعَةُ أَخْمَاسِ دِيَةِ اَلنَّفْسِ ثَمَانُمِائَةِ دِينَارٍ فَإِنْ أُحْدِبَ مِنْهَا اَلظَّهْرُ فَحِينَئِذٍ تَمَّتْ دِيَتُهُ أَلْفُ دِينَارٍ وَ اَلْقَسَامَةُ فِي كُلِّ شَيْءٍ مِنْ ذَلِكَ سِتَّةُ نَفَرٍ عَلَى مَا بَلَغَتْ دِيَتُهُ وَ أَفْتَى عَلَيْهِ اَلسَّلاَمُ فِي اَلْوَجْأَةِ إِذَا كَانَتْ فِي اَلْعَانَةِ فَخُرِقَ اَلصِّفَاقُ فَصَارَتْ أُدْرَةً فِي إِحْدَى اَلْخُصْيَتَيْنِ فَدِيَتُهَا مِائَتَا دِينَارٍ خُمُسُ اَلدِّيَةِ وَ فِي اَلنَّافِذَةِ إِذَا نَفَذَتْ مِنْ رُمْحٍ أَوْ خَنْجَرٍ فِي شَيْءٍ مِنَ اَلرَّجُلِ مِنْ أَطْرَافِهِ فَدِيَتُهَا عُشْرُ دِيَةِ اَلرَّجُلِ مِائَةُ دِينَارٍ وَ قَضَى عَلَيْهِ اَلسَّلاَمُ أَنَّهُ لاَ قَوَدَ لِرَجُلٍ أَصَابَهُ وَالِدُهُ فِي أَمْرٍ يَعْتِبُ فِيهِ عَلَيْهِ فَأَصَابَهُ عَيْبٌ مِنْ قَطْعٍ وَ غَيْرِهِ وَ يَكُونُ لَهُ اَلدِّيَةُ وَ لاَ يُقَادُ وَ لاَ قَوَدَ لاِمْرَأَةٍ أَصَابَهَا زَوْجُهَا فَعِيبَتْ فَغُرْمُ اَلْعَيْبِ عَلَى زَوْجِهَا وَ لاَ قِصَاصَ عَلَيْهِ وَ قَضَى عَلَيْهِ اَلسَّلاَمُ فِي اِمْرَأَةٍ رَكَلَهَا زَوْجُهَا فَأَعْفَلَهَا أَنَّ لَهَا نِصْفَ دِيَتِهَا مِائَتَانِ وَ خَمْسُونَ دِينَاراً وَ قَضَى عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ اِقْتَضَّ جَارِيَةً بِإِصْبَعِهِ فَخَرَقَ مَثَانَتَهَا فَلاَ تَمْلِكُ بَوْلَهَا فَجَعَلَ لَهَا ثُلُثَ نِصْفِ اَلدِّيَةِ مِائَةً وَ سِتَّةً وَ سِتِّينَ دِينَاراً وَ ثُلُثَيْ دِينَارٍ وَ قَضَى عَلَيْهِ اَلسَّلاَمُ لَهَا عَلَيْهِ صَدَاقَهَا مِثْلَ نِسَاءِ قَوْمِهَا". وَ أَكْثَرُ رِوَايَةِ أَصْحَابِنَا فِي ذَلِكَ الدِّيَةُ كَامِلَةً.

Hadith.5150 - Al-Hasan ibn Ali ibn Fadhal narrated from Zharif ibn Nasih from Abdullah ibn Ayyub, who said Al-Husayn Al-Rawwasi narrated to me from Ibn Abi Umayr, the physician, who said: I presented this narration to Abu Abdullah (as), and Imam(as) said: "Yes, it is true. Indeed, the Commander of the Faithful (as) used to instruct his officials with this." He said: "Imam (as) gave a ruling that for every bone that contains marrow, there is a specified obligatory compensation if it is broken and healed without any defect or flaw. Imam (as) divided the obligatory blood money (diyyah) into six parts and established for wounds, the fetus, the eyelashes, paralysis, limbs, and the thumb, assigning six categories for each. Fetus He set the blood money for a fetus at one hundred dinars. For the sperm of a man until it becomes a fetus, he set five parts, and when it becomes a fetus before the soul enters it, he set it at one hundred dinars. He allocated twenty dinars for the sperm drop (nutfah), which refers to a man discharging with his wife who does not desire it. Thus, the Commander of the Faithful (as) set this ruling for it." He (as) set the compensation for the nutfah (sperm drop) at twenty dinars, which is equivalent to one-fifth (khumus), and for the clot of blood (alaqah), he set it at two-fifths of that, forty dinars. This ruling also applies if a woman is struck or harmed and subsequently miscarries. - For the muḍghah (chewed-like lump of flesh), he established sixty dinars if she also miscarried under similar circumstances. - For the bone stage (idham), he set eighty dinars if the woman miscarried. - For the fully formed fetus (janin), he set one hundred dinars if an enemy attacked them, causing the women to miscarry. He obligated this compensation upon the women from the responsible family (aqilah) accordingly. If a child is born alive and cries (istihlal, the first cry), and they were attacked during the night, leading to the killing of the children, the compensation for each male child is one thousand dinars, and for each female child, it is calculated accordingly at five hundred dinars. As for a woman who is killed while pregnant with a fully formed fetus, and the fetus does not miscarry, and it is unknown whether the fetus is male or female, and whether it died before or after the mother, then the compensation for the fetus is half of the male blood money and half of the female blood money, while the woman's full blood money remains obligatory. He (as) also ruled regarding a man who discharges outside his wife during intercourse without her consent. In this case, he imposed half of one-fifth of the fetus's blood money, amounting to ten dinars. If he discharges inside her without her consent, the compensation is twenty dinars. He established retaliation (qisas) for injuries and the related compensation according to the extent of the blood money, which is one hundred dinars. He ruled on the blood money for fetal injuries proportionally from the scale of one hundred dinars, corresponding to what applies to the injuries of a man or a woman in full. Sensory Organs and Paralysis He (as) also gave rulings concerning the body. He (as) established six obligatory compensations: life (nafs), vision (baṣar), hearing (samʿ), speech (kalam), impairment of voice due to nasal sound (ghanan) or hoarseness (bahah), and paralysis of the hands and legs. He aligned these rulings with the same principles as the previous laws. Additionally, he prescribed the practice of qasamah (oath-taking) for each of these matters, proportional to the amount of blood money owed. For intentional murder, qasamah involves fifty men, and for accidental killing, twenty-five men, corresponding to the blood money of one thousand dinars for life. For wounds requiring qasamah, six people are involved, and anything less follows this calculation. The qasamah applies to life, hearing, vision, intellect, voice due to hoarseness or harshness, and the loss of hands and legs. These are the six major parts of a person. Diyyah - Blood Money The blood money for; - a life is one thousand dinars, - for the Nose (if completely severed) one thousand dinars, - for the complete Total loss of voice (ghanan or bahah) one thousand dinars, - for paralysis of both hands one thousand dinars, - for the total loss of hearing one thousand dinars, - for the complete loss of vision one thousand dinars, - for loss of both legs together one thousand dinars, - for the Total removal of both lips one thousand dinars, - for a severe bent hunchback of the back thousand dinars, - for the Complete severance of the male genital organ one thousand dinars, - for the complete removal of the tongue one thousand dinars, - for Loss of both testicles one thousand dinars. Injuries; amputation, fractures, cracks, depressions, open wounds (muḍihah), bleeding wounds (damiyah), dislocation of bones, and deep wounds (naqibah) He (as) also established the compensation for injuries to all body parts - whether on the head, face, or the rest of the body - including the senses of hearing, vision, and voice. He (as) also established rulings for the intellect (Aql), the hands, and the legs concerning cases of amputation, fractures, cracks, depressions, open wounds (muḍihah), bleeding wounds (damiyah), dislocation of bones, and deep wounds (naqibah). If a bone is broken and heals without any deformity or defect and without any bone being displaced, its compensation is clearly defined. In the case of an open wound (muḍihah) where the bone is exposed but not displaced, both the compensation for the fracture and the open wound are due. For every bone that is broken, there is a set compensation, and for the dislocation of bones, half of the compensation for a fracture is due. The compensation for a visible wound (mudihah) is one-fourth of the compensation for a fracture, particularly for those body parts covered by clothing, except for the two forearm bones (qaṣabatay Al-saʿid) and the fingers. For an ulcer (qarhah) that does not heal, the compensation is one-third of the blood money of the bone where the ulcer is located. Vision If a man suffers an injury to one of his eyes, its compensation is measured by placing an eggshell over the injured eye and determining the range of vision of the healthy eye. Then, the healthy eye is covered, and the range of vision of the injured eye is assessed. Compensation is calculated based on this comparison. The practice of qasamah (oath-taking) applies in these six categories, involving six individuals according to the degree of injury to the eye. - If one-sixth of the vision is lost, the individual alone swears an oath and receives the compensation. - If one-third of the vision is lost, he and another man swear and receive the compensation. - If half of the vision is lost, he and two other men swear. - If two-thirds of the vision is lost, he and three other men swear. - If four-fifths of his vision was lost, he would swear an oath along with four other men. - If all of his vision was lost, he would swear an oath along with five other men. This was the ruling of qasamah (oath-taking) in the matter of the eye. He (as) also ruled that if someone had no one to swear an oath with him and he was not trusted regarding the extent of his vision loss, the number of oaths he would take would be increased. - If one-sixth of his vision was lost, he would swear once; - if one-third, he would swear twice; - if half, he would swear three times; - if two-thirds, he would swear four times; - if five-sixths, he would swear five times; - and if all of his vision was lost, he would swear six times, after which he would be granted compensation. However, if he refused to swear, he would only be granted compensation corresponding to what he had sworn for and was trusted upon. The governor (wali) would assist in this matter by investigating, questioning, and verifying in cases of retaliation (qisas), legal punishments (hudud), and equivalent retribution (qawad). Hearing If a person suffered any harm to his hearing, a similar method would be applied. An object would be used to measure the extent of his hearing loss, and compensation would be determined accordingly. If all of his hearing was lost, it would be handled in the same manner. If there was suspicion of dishonesty, the individual would be left alone until he was caught off-guard, then someone would call out to him. If he responded, his opponents would bring the case back to the judge. The judge would act based on his judgment and could reduce part of the compensation taken. Thigh or Upper Arm If the damage was in the thigh (fakhidh) or upper arm (Aḍud), it would be measured with a thread by comparing the healthy leg or arm to the injured one to determine the extent of the loss. If the injury was to the shin (saq) or forearm (saʿid), the comparison would be made using the thigh or upper arm. The judge would assess the extent of the injury to the thigh. Temple He (as) ruled that if a man sustained an Injury to the Temple (Ṣudgh), causing him to be unable to turn his head except by shifting his entire body, half of the full blood money (diyyah) was due, which is five hundred dinars. If the injury was less severe, the compensation would be calculated accordingly. Upper Eyelid He (as) ruled that if the Upper Eyelid (Shufr Al-Ayn Al-Ala) was injured and split, its compensation was one-third of the blood money for the eye, amounting to one hundred sixty-six and two-thirds dinars. Lower Eyelid If the Lower Eyelid (Shufr Al-Ayn Al-Asfal) was injured, its compensation was half of the blood money for the eye, which is two hundred fifty dinars. Eyebrow If the eyebrow (Al-hajib) was injured and all its hair was lost, the compensation was half of the blood money for the eye, amounting to two hundred fifty dinars. For any partial damage, the compensation would be calculated proportionally. Nasal Cartilage If the Nasal Cartilage (Rawthah Al-Anf) of the nose was cut off, the compensation was five hundred dinars, which is half of the full blood money. The compiler of this book (may Allah (swt) have mercy on him) explained that the rawthah is the soft, flexible part of the nose. Nose If there was a penetrating wound in the Nose (Nafidhah) that could not heal, caused by an arrow or spear, the compensation was three hundred thirty-three and one-third dinars. However, if the wound healed completely, the compensation was one-fifth of the blood money for the rawthah of the nose, which is one hundred dinars, with proportional compensation for lesser injuries. If the penetrating wound affected one nostril and extended to the nasal septum (khayshoom), the divider between the nostrils, the compensation was one-tenth of the blood money for the rawthah, which is fifty dinars because the septum represents half. If a projectile passed through one nostril, the septum, and exited through the other nostril, the compensation was sixty-six dinars. Upper Lip If the Upper Lip (Al-Shafah Al-Ulya) was completely cut off, its compensation was half of the full blood money, amounting to five hundred dinars. For any portion that was cut, the compensation would be calculated proportionally. If the upper lip was split and the teeth became visible but the wound healed and closed, the compensation for the injury was one-fifth of the blood money for the lip, which is one hundred dinars. The compensation for any portion of it would be determined accordingly. If the lip was split and became severely disfigured, its compensation was one hundred sixty-six and two-thirds dinars. The compiler of this book (may Allah (swt) have mercy on him) explained that shatar refers to the splitting of the lip from its lower part, either naturally or due to an injury. A lip in such a condition is referred to as shafah shatraa. Lower Lip If the Lower Lip (Al-Shafah Al-Sufla) was completely cut off, its compensation was two-thirds of the full blood money, amounting to six hundred sixty-six and two-thirds dinars. For any part of it that was cut, the compensation would be calculated proportionally. If it was split, exposing the teeth, and then healed and closed, the compensation was one hundred thirty-three and one-third dinars. If the injury caused severe and ugly disfigurement, the compensation was three hundred thirty-three and one-third dinars. I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about this, and he said: "It has reached us that the Commander of the Faithful (as) favored the lower lip in compensation because it holds water and food along with the teeth. For this reason, he gave it greater compensation in his rulings." Cheek If there was a penetrating wound in the Cheek (Al-Khadd) that exposed the inside of the mouth, its compensation was one hundred dinars. If the wound healed but left a clear and severe disfigurement, the compensation was fifty dinars. If both cheeks had penetrating wounds, the compensation was one hundred dinars, which is half the compensation for a wound that exposes the mouth. Wounds with Blades or Arrows If a sharp object, like an arrowhead, became lodged in the bone and penetrated to the palate, the compensation was one hundred fifty dinars - fifty dinars for the visible wound (mudihah) and the rest for the deeper injury. If it was a deep wound (naqibah) that did not fully penetrate, the compensation was one hundred dinars. For any visible wound (mudihah) on the face, the compensation was fifty dinars. If this wound caused disfigurement, the compensation for the disfigurement was one-fourth of the blood money for the visible wound. If there was a wound that did not expose the bone but healed, leaving a scar on the cheeks, the compensation was ten dinars. Head and Skull Injuries If there was a fracture (ṣadʿ) in the face, the compensation was eighty dinars. If a piece of flesh fell off without exposing the bone, about the size of a dirham or larger, the compensation was thirty dinars. For a wound that exposed the bone (mudihah) on the body, the compensation was forty dinars, and for the same injury on the head, it was fifty dinars. If the bone was displaced due to the injury, the compensation was one hundred fifty dinars. If there was a penetrating skull wound (naqibah) reaching the brain, known as ma'mumah, and the compensation was one-third of the full blood money, amounting to three hundred thirty-three and one-third dinars. Teeth Injuries For each tooth that was lost, the compensation was fifty dinars, and all teeth were treated equally in compensation; - the compensation for the central incisor (thaniyyah) was set at fifty dinars. - the compensation for the lateral incisor (rabaʿiyyah) was forty dinars, - for the canine tooth (nawb) it was thirty dinars, - and for the molar tooth (dars) it was twenty-five dinars. - If a tooth turned black within a year but did not fall out, its compensation was equal to that of a fallen tooth, which is fifty dinars. - If the tooth was cracked but did not fall out, its compensation was twenty-five dinars. - If part of it broke, the compensation was calculated proportionally from the fifty dinars. - If the tooth later fell out while it was blackened, the compensation was twenty-five dinars. - If it was cracked while blackened, the compensation was twelve and a half dinars. - For any portion that broke off, the compensation was calculated proportionally from the twenty-five dinars. Collarbone (Tarquwah) Injuries Regarding the collarbone (tarquwah); - if it was broken and healed without any deformity or defect, the compensation was forty dinars. - If it was fractured, the compensation was four-fifths of the full compensation for its break, which is thirty-two dinars. - If there was a visible wound (mudihah) on it, the compensation was twenty-five dinars, which is five-eighths of its full compensation for a break. - If the bone was displaced, the compensation was half the blood money for its break, amounting to twenty dinars. - If it was deeply wounded (naqibah), the compensation was one-fourth of the blood money for its break, totaling ten dinars. Shoulder (Mankib) Injuries The compensation for a broken shoulder (mankib) was set at one-fifth of the blood money for the hand, amounting to one hundred dinars. - If there was a fracture (ṣadʿ) in the shoulder, the compensation was four-fifths of the compensation for its break, which is eighty dinars. - If there was a visible wound (muḍihah), the compensation was one-fourth of the compensation for its break, totaling twenty-five dinars. - If the bones were displaced, the compensation was one hundred seventy-five dinars, divided as follows: one hundred dinars for the break, fifty dinars for the displacement of the bones, and twenty-five dinars for the visible wound. - If there was a deep wound (naqibah), the compensation was one-fourth of the compensation for the break, which is twenty-five dinars. - If the shoulder was crushed, resulting in deformity, the compensation was one-third of the full blood money for life, amounting to three hundred thirty-three and one-third dinars. - If it was merely loosened (fukk), the compensation was thirty dinars. Upper Arm (Adud) Injuries For the upper arm (Adud); - if it was broken and healed without deformity or defect, the compensation was one-fifth of the blood money for the hand, totaling one hundred dinars. - For a visible wound on the upper arm, the compensation was one-fourth of the compensation for its break, amounting to twenty-five dinars. - If the bones were displaced, the compensation was half of the compensation for its break, which is fifty dinars. - For a deep wound (naqibah), the compensation was one-fourth of the compensation for its break, equaling twenty-five dinars. Elbow (Mirfaq) Injuries For the elbow (mirfaq); - if it was broken and healed without any deformity or defect, the compensation was one hundred dinars, which is one-fifth of the blood money for the hand. - If it was fractured, the compensation was four-fifths of the compensation for its break, totaling eighty dinars. - If there was a visible wound, the compensation was one-fourth of the compensation for its break, amounting to twenty-five dinars. - If the bones of the elbow (mirfaq) were displaced, the total compensation would be one hundred seventy-five dinars: one hundred dinars for the fracture, fifty dinars for the displacement of the bones, and twenty-five dinars for the visible wound (muḍihah). - If there was a deep wound (naqibah) in the elbow, the compensation was one-fourth of the compensation for its break, amounting to twenty-five dinars. - If the elbow was crushed, resulting in deformity, the compensation was one-third of the full blood money, which is three hundred thirty-three and one-third dinars. - If it was merely loosened (fukk), the compensation was thirty dinars. The same rulings apply to the other elbow without distinction. Forearm (Saʿid) Injuries For the forearm (saʿid); - if it was broken and healed without any deformity or defect, the compensation was one-third of the full blood money, amounting to three hundred thirty-three and one-third dinars. - If one of the two forearm bones (qasabatayn) was broken, the compensation was one-fifth of the blood money for the hand, totaling one hundred dinars. - If one of the two wrist bones (zandan) was fractured, the compensation was fifty dinars, and if both were fractured, it was one hundred dinars. - If one of the forearm bones was cracked, the compensation was four-fifths of the compensation for its break, totaling forty dinars. - For a visible wound, the compensation was one-fourth of the compensation for its break, amounting to twenty-five dinars. - If the bones were displaced, the compensation was one hundred dinars, equaling one-fifth of the blood money for the hand. - If it was a deep wound (naqibah), the compensation was one-fourth of the compensation for its break, totaling twenty-five dinars. - For a deep puncture wound (naqb), the compensation was half of the compensation for a visible wound, amounting to twelve and a half dinars. - The compensation for a deep penetrating wound (nafidhah) in the forearm was fifty dinars. - If this injury developed into a chronic ulcer that did not heal, the compensation was one-third of the blood money for the forearm, amounting to thirty-three and one-third dinars. This amount reflects one-third of the compensation for the affected area. Wrist (Rusgh) Injuries If the wrist (rusgh) was crushed and healed without any deformity or defect, the compensation was one-third of the blood money for the hand, which is one hundred sixty-six and two-thirds dinars. Al-Khalil ibn Ahmad explained that the rusgh is the joint connecting the forearm (saʿid) to the hand (kaf), and in human anatomy, it refers to the wrist area. Hand (Kaf) Injuries If the hand (kaf); - was broken and healed without any deformity or defect, the compensation was one-fifth of the blood money for the hand, amounting to one hundred dinars. - If the hand was loosened (fukkah), the compensation was one-third of the blood money for the hand, totaling one hundred sixty-six and two-thirds dinars. - For a visible wound (muḍihah) in the hand, the compensation was one-fourth of the compensation for its break, which is twenty-five dinars. - If the bones of the hand were displaced, the compensation was one hundred eighty-eight dinars - this being half the compensation for the hand's break. - If there was a deep penetrating wound (nafidhah) in the hand that did not close, the compensation was one-fifth of the blood money for the hand, totaling one hundred dinars. - If the wound was penetrating but did not remain open, the compensation was one-fourth of the compensation for its break, which is twenty-five dinars. Thumb Injuries The compensation for the fingers and the bone (qasabah) in the hand is as follows: - if the thumb (ibham) is completely cut off, the compensation is one-third of the blood money for the hand, amounting to one hundred sixty-six and two-thirds dinars. - If the thumb bone in the hand is broken and heals without deformity or defect, the compensation is one-fifth of the thumb's blood money, totaling thirty-three and one-third dinars. - If the thumb bone is cracked, the compensation is twenty-six and two-thirds dinars. For a visible wound (muḍihah), the compensation is eight and one-third dinars. - If the bones are displaced, the compensation is sixteen and two-thirds dinars. - For a deep wound (naqibah), the compensation is eight and one-third dinars, which is half of the compensation for bone displacement. - The compensation for a visible wound is half the compensation for the displacement, amounting to eight and one-third dinars. - If the thumb is loosened (fukk), the compensation is ten dinars. - If the joint at the top of the thumb is broken and heals without deformity or defect, the compensation is sixteen and two-thirds dinars. - For a visible wound in this joint, the compensation is four and one-sixth dinars. - For a deep puncture wound in this area, the compensation is also four and one-sixth dinars. - If the joint is cracked, the compensation is thirteen and one-third dinars. - If the bones are displaced, the compensation is five dinars. Any portion that is cut off will have its compensation calculated proportionally based on its significance. Finger Injuries - For each finger, the compensation is one-sixth of the blood money for the hand, amounting to eighty-three and one-third dinars. - For each of the four fingers of the hand (excluding the thumb), the compensation for each finger bone (qasabah) is twenty dinars. - The compensation for each visible wound (muḍihah) on any of the four finger bones (qasabah) is four and one-sixth dinars. - If the bones of any of these finger bones are displaced, the compensation is eight and one-third dinars. - The compensation for a fracture of any joint in the four fingers connected to the hand is sixteen and two-thirds dinars. - If there is a crack (ṣadʿ) in any of these finger bones, the compensation is thirteen and one-third dinars. - If there is a chronic ulcer in the hand that does not heal, the compensation is thirty-three and one-third dinars. - For the displacement of the bones in the hand, the compensation is eight and one-third dinars. - For a visible wound on the hand, the compensation is four and one-sixth dinars. - For a deep puncture wound (naqibah), compensation is also four and one-sixth dinars. - If the hand was loosened (fukk), the compensation is five dinars. Middle joint of any of the four fingers Injuries - if it is completely severed, the compensation is fifty-five and one-third dinars. - If it is fractured, the compensation is eleven and one-third dinars. - If it is cracked, the compensation is eight and a half dinars. - For a visible wound, the compensation is one and two-thirds dinars. - If the bones are displaced, the compensation is five and one-third dinars. - For a deep puncture wound in this joint, the compensation is two and two-thirds dinars. - If the joint is loosened, the compensation is three and two-thirds dinars. For the top joint of any of the four fingers Injuries - if it is cut off, the compensation is twenty-seven and a half dinars and a quarter of a tenth of a dinar. - If it is fractured, the compensation is five and four-fifths dinars. - For a deep puncture wound, the compensation is one dinar. - For loosening (fakk) of the upper finger joint, the compensation is one and four-fifths dinars. - For the loss of a fingernail on any finger, the compensation is five dinars. Palm (Kaf) Injuries If the palm (kaf); - is broken and heals without deformity or defect, its compensation is forty dinars. - For a crack (ṣadʿ) in the palm, the compensation is four-fifths of the compensation for its fracture, totaling thirty-two dinars. - For a visible wound (muḍihah) in the palm, the compensation is twenty-five dinars. - If the bones in the palm are displaced, the compensation is twenty and a half dinars. - For a deep puncture wound (naqibah), the compensation is one-fourth of the compensation for its fracture, which is ten dinars. - For a chronic ulcer in the palm that does not heal, the compensation is thirteen and one-third dinars. Chest Injuries - If the chest is crushed, causing both sides to bend inward, the compensation is five hundred dinars. - If only one side of the chest bends inward, the compensation is two hundred fifty dinars. - If both the chest and shoulders are bent inward, the total compensation is one thousand dinars. - If one shoulder and one side of the chest are bent, the compensation is five hundred dinars. - Bone Exposure (Muḍihah) in the Chest or Shoulders, the compensation is twenty-five dinars. - The same compensation applies to a visible wound on the shoulders and back, which is also twenty-five dinars. - If the injury causes the man to suffer from stiffness (ṣaar) that prevents him from turning his head, the compensation is five hundred dinars. Spinal Injuries - If the backbone (ṣulb) is broken and heals without any deformity or defect, the compensation is similarly determined. - If the backbone (ṣulb) was broken and healed without deformity or defect, the compensation was one hundred dinars. - However, if injury caused a deformity (Atham), compensation was one thousand dinars. Rib Injuries For the ribs (aḍlaʿ) near the heart; - If one rib was broken, the compensation was twenty-five dinars. - If it was cracked (ṣadʿ), the compensation was twelve and a half dinars. - If the bone was displaced, the compensation was seven and a half dinars. - For a visible wound (muḍihah), the compensation was one-fourth of the compensation for the fracture, and the same applies to a deep puncture wound (naqibah). For the ribs near the upper arms (Aḍudayn); - the compensation for each broken rib was ten dinars. - For a crack in one of these ribs, the compensation was seven dinars. - If the bone was displaced, the compensation was five dinars. - A visible wound on these ribs had a compensation of two and a half dinars, which is one-fourth of the compensation for the fracture. - For a puncture wound in these ribs, the compensation was also two and a half dinars. Internal Penetrating Wounds (Jaʾifah) - For a deep penetrating wound (ja'ifah) that reaches internal organs, compensation was one-third of full blood money, which is three hundred thirty-three and one-third dinars. - If both sides of the body were penetrated by a shot or stab wound causing a split, the compensation was four hundred thirty-three and one-third dinars. Ear Injuries If the ear (udhun); - completely cut off, the compensation was five hundred dinars. - If only a part of the ear was cut, the compensation was calculated proportionally. Hip (Wariq) Injuries For the hip (warik); - if it was broken and healed without deformity or defect, the compensation was one-fifth of the blood money for both legs, amounting to two hundred dinars. - If the hip was cracked, the compensation was one hundred sixty dinars, which is four-fifths of the compensation for its fracture. - For a visible wound on the hip, the compensation was one-fourth of the compensation for its fracture, totaling fifty dinars. - If the hip bone was displaced, the compensation was one hundred dinars. Out of the total compensation for the hip injury, one hundred dinars are allocated for the fracture, fifty dinars for the displacement of the bones, and twenty-five dinars for visible wound (muḍihah). - If the hip was loosened (fakk), the compensation was thirty dinars. - If the hip was crushed and resulted in deformity (Atham), the compensation was three hundred thirty-three and one-third dinars. Thigh (Fakhdh) Injuries For the thigh (fakhdh); - if it was broken and healed without deformity or defect, the compensation was one-fifth of the blood money for both legs, amounting to two hundred dinars. - If the thigh became deformed (Atham), the compensation was three hundred thirty-three and one-third dinars, which is one-third of the full blood money for life. - For a crack (ṣadʿ) in the thigh, the compensation was four-fifths of the compensation for its fracture, totaling one hundred sixty dinars. - If there was a chronic ulcer in the thigh that did not heal, the compensation was one-third of the compensation for its fracture, amounting to sixty-six and two-thirds dinars. - For a visible Bone Exposure (Muḍihah), the compensation was one-fourth of the compensation for the fracture, totaling fifty dinars. - If the bones were displaced (Naql), the compensation was half of the compensation for its fracture, which is one hundred dinars. - For a Deep Puncture (Naqbah) wound, the compensation was one-fourth of the compensation for the fracture, amounting to fifty dinars. Knee (Rukbah) Injuries For the knee (rukbah); - if it was broken and healed without deformity or defect, the compensation was one-fifth of the blood money for both legs, totaling two hundred dinars. - If it was cracked, the compensation was four-fifths of the compensation for its fracture, which is one hundred sixty dinars. - For a visible wound in the knee, the compensation was one-fourth of the compensation for its fracture, amounting to fifty dinars. - If the bones in the knee were displaced, the compensation was one hundred dinars. Out of the total compensation for the knee injury, one hundred dinars are allocated for the fracture, fifty dinars for the displacement of the bones, and twenty-five dinars for the visible wound (muḍihah). - For a deep puncture wound (naqibah), the compensation is one-fourth of the compensation for the fracture, totaling fifty dinars. - If the knee was crushed and resulted in deformity (Atham), the compensation is one-third of the full blood money, amounting to three hundred thirty-three and one-third dinars. - If the knee was merely loosened (fakk), the compensation is three parts of the compensation for its fracture, totaling thirty dinars. Shin (Saq) Injuries For the shin (saq); - if it was broken and healed without deformity or defect, the compensation was one-fifth of the blood money for both legs, amounting to two hundred dinars. - If the shin was cracked, the compensation was four-fifths of the compensation for its fracture, totaling one hundred sixty dinars. - For a visible wound in the shin, the compensation was one-fourth of the compensation for its fracture, amounting to fifty dinars. - If the bones in the shin were displaced, the compensation was one-fourth of the compensation for its fracture, which is fifty dinars. - For a deep puncture wound (naqibah) in the shin, the compensation was half the compensation for a visible wound, amounting to twenty-five dinars. - For a severe injury (taawwur) in the shin, the compensation was one-fourth of the compensation for its fracture, totaling fifty dinars. - If there was a chronic ulcer in the shin that did not heal, the compensation was thirty-three dinars. - If the shin was crushed and resulted in deformity (Atham), the compensation was one-third of the full blood money, totaling three hundred thirty-three and one-third dinars. Ankle and Foot Injuries - If the ankle (kaʿb) was crushed and healed without deformity or defect, the compensation was one-third of the blood money for both legs, totaling three hundred thirty-three and one-third dinars. - If the foot (qadam) was broken and healed without deformity or defect, the compensation was one-fifth of the blood money for both legs, amounting to two hundred dinars. - For a deep puncture wound (naqibah) in the foot, the compensation was one-fourth of the compensation for its fracture, totaling fifty dinars. Toe Injuries For the toes and the bones (qasab) in the foot, the compensation for; The big toe; - the big toe (ibham) was one-third of the blood money for both legs, totaling three hundred thirty-three and one-third dinars. - If the bone connected to the big toe was broken, the compensation was one-fifth of the compensation for the big toe, amounting to sixty-six and two-thirds dinars. - If this bone was cracked (ṣadʿ), the compensation was twenty-six and two-thirds dinars. - For a visible wound (muḍihah), the compensation was eight and one-third dinars. - If the bones were displaced, the compensation was twenty-six and two-thirds dinars. - For a deep puncture wound (naqibah), the compensation was eight and one-third dinars. - If the bone was loosened (fakk), the compensation was ten dinars. Upper Joint of the Big Toe; For the upper joint of the big toe (Al-mafṣil Al-aʿla), which is the second joint where the nail is located; - if it was broken and healed without deformity, the compensation was sixteen and two-thirds dinars. - For a visible wound in this joint, the compensation was four and one-sixth dinars. - If the bones in this joint were displaced, the compensation was eight and one-third dinars. - For a deep puncture wound in this joint, the compensation was four and one-sixth dinars. - If the upper joint of the big toe was cracked (ṣadʿ), the compensation was thirteen and one-third dinars. - If it was loosened (fakk), the compensation was five dinars. All other toes; For each toe of the foot; - the compensation was one-sixth of the blood money for the leg, amounting to eighty-three and one-third dinars. - For the bones (qasabah) of the other four toes, excluding the big toe, the compensation for breaking each bone was sixteen and one-third dinars. - For a visible wound (muḍihah) on any of these bones, the compensation was four and one-sixth dinars. - If the bone was displaced, the compensation was eight and one-third dinars. - If the bone was cracked, the compensation was thirteen and one-third dinars. - For a deep puncture wound (naqibah) in any of these bones, the compensation was four and one-sixth dinars. - If there was a chronic ulcer in the foot that did not heal, the compensation was thirty-three and one-third dinars. - For a fracture of the joint next to the foot from the toes, the compensation was sixteen and one-third dinars. - If this joint was cracked, the compensation was thirteen and one-third dinars. - For displacement of the bone in these finger bones, compensation was eight and one-third dinars. - For a visible wound in these bones, the compensation was four and one-sixth dinars. - For a deep puncture wound, the compensation was also four and one-sixth dinars. - If the joint was loosened (fakk), the compensation was five dinars. Middle of Toe Joints; For the middle joint of any of the four toes, - if it was cut off, the compensation was fifty-five and two-thirds dinars. - If it was fractured, the compensation was eleven dinars. - If the middle joint of the four toes was cracked (ṣadʿ), the compensation was eight and four-fifths dinars. - For a visible wound (muḍihah) in this joint, the compensation was two dinars. - If the bones in this joint were displaced, the compensation was five and two-thirds dinars. - For loosening (fakk), the compensation was three and two-thirds dinars. - For a deep puncture wound (naqibah), the compensation was two and two-thirds dinars. Upper of Toe Joints; For the upper joint of the four toes, which contains the nail; - if it was cut off, the compensation was twenty-seven and four-fifths dinars. - If it was fractured, the compensation was five and four-fifths dinars. - For a crack in this joint, the compensation was four and one-fifth dinars. - For a visible wound in this joint, the compensation was one and one-third dinars. - If the bones in this joint were displaced, the compensation was two and one-fifth dinars. - For a deep puncture wound, the compensation was one and one-third dinars. - If the joint was loosened, the compensation was one and four-fifths dinars. - For the loss of any toenail, the compensation was ten dinars. Male Chest (Nipple Injury) Imam Jafar ibn Muhammad Al-Sadiq (as) ruled that the compensation for the loss of the nipple of a man's chest is one-eighth of the full blood money, totaling one hundred twenty-five dinars. Testicle Injury The compensation for the loss of one testicle (khuṣyah) of a man was five hundred dinars. If both testicles were injured and became swollen, the compensation was four hundred dinars. Severe Hip Injury Leading to Disability If a man became bowlegged (fahij) and was unable to walk except in a way that was of no benefit to him, the compensation was set at four-fifths of the full blood money, amounting to eight hundred dinars. If this condition caused his back to become hunched (ahdab), the compensation was then completed to the full blood money, totaling one thousand dinars. The practice of qasamah (oath-taking) in all such cases involved six individuals, based on the amount of blood money owed. Injury to Pubic Area Imam Jafar ibn Muhammad Al-Sadiq (as) ruled that; - In the case of a severe injury (wajah) to the pubic area (Anah) that pierced the Abdominal lining (ṣifaq), causing swelling in one of the testicles, the compensation was two hundred dinars, which is one-fifth of the full blood money. - For a penetrating wound (nafidhah) inflicted by a spear or dagger on any limb of a man, compensation was one-tenth of the full blood money, amounting to one hundred dinars. Injuries by Parents He (as) also ruled that there is no retaliation (qawad) for a man injured by his father in a matter where the father was disciplining him, even if the injury caused permanent damage such as a cut or other harm. In such cases, only compensation (diyyah) is due, and no retribution is allowed. Injuries by Spouses Similarly, there is no retaliation for a husband who causes injury to his wife. However, the husband must pay compensation for the injury, but no retribution is applied. He (as) ruled that if a husband kicked his wife, rendering her permanently disabled (aʿfala), she was entitled to half of her full blood money, amounting to two hundred fifty dinars. Violation Against a Female Slave Additionally, He (as) ruled that if a man assaulted a bondwoman (jariyah) by inserting his finger and ruptured her bladder (mathanah), leaving her unable to control her urination, the compensation was set at one-third of half the full blood money, which is one hundred sixty-six and two-thirds dinars. Furthermore, he ruled that the man must also pay her dowry (ṣadaq) equal to that of the women of her people.

5151 - رَوَى زُرْعَةُ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَقَفَ بِمِنًى حِينَ قَضَى مَنَاسِكَهُ فِي حَجَّةِ اَلْوَدَاعِ فَقَالَ "أَيُّهَا اَلنَّاسُ اِسْمَعُوا مَا أَقُولُ لَكُمْ وَ اِعْقِلُوهُ فَإِنِّي لاَ أَدْرِي لَعَلِّي لاَ أَلْقَاكُمْ فِي هَذَا اَلْمَوْقِفِ بَعْدَ عَامِنَا هَذَا" ثُمَّ قَالَ "أَيُّ يَوْمٍ أَعْظَمُ حُرْمَةً" قَالُوا هَذَا اَلْيَوْمُ قَالَ "فَأَيُّ شَهْرٍ أَعْظَمُ حُرْمَةً" قَالُوا هَذَا اَلشَّهْرُ قَالَ "فَأَيُّ بَلْدَةٍ أَعْظَمُ حُرْمَةً" قَالُوا هَذِهِ اَلْبَلْدَةُ قَالَ "فَإِنَّ دِمَاءَكُمْ وَ أَمْوَالَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا إِلَى يَوْمِ تَلْقَوْنَهُ فَيَسْأَلُكُمْ عَنْ أَعْمَالِكُمْ أَلاَ هَلْ بَلَّغْتُ" قَالُوا نَعَمْ قَالَ "اَللَّهُمَّ اِشْهَدْ أَلاَ وَ مَنْ كَانَتْ عِنْدَهُ أَمَانَةٌ فَلْيُؤَدِّهَا إِلَى مَنِ اِئْتَمَنَهُ عَلَيْهَا فَإِنَّهُ لاَ يَحِلُّ لَهُ دَمُ اِمْرِئٍ مُسْلِمٍ وَ لاَ مَالُهُ إِلاَّ بِطِيبَةِ نَفْسِهِ فَلاَ تَظْلِمُوا أَنْفُسَكُمْ وَ لاَ تَرْجِعُوا بَعْدِي كُفَّاراً" ".

Hadith.5151 - Zurah narrated from Samaah from Abu Abdullah (as), who said: "Indeed, the Messenger of Allah (swt) (peace be upon him and his family) stood at Mina after completing his rituals during the Farewell Pilgrimage and said: 'O' people, listen to what I (sw) say to you and understand it, for I (sw) do not know, perhaps I (sw) will not meet you again in this place after this year.' Then Prophet (sw) said: 'Which day is the most sacred?' They replied: 'This day.' Prophet (sw) said: 'Which month is the most sacred?' They replied: 'This month.' Prophet (sw) said: 'Which land is the most sacred?' They replied: 'This land.' Prophet (sw) then said: 'Indeed, your blood and your wealth are sacred upon you, just as the sanctity of this day of yours in this month of yours in this land of yours, until the day you meet Him (swt), and He (swt) will question you about your deeds. Behold! Have I (sw) conveyed?' They replied: 'Yes.' Prophet (sw) said: 'O' Allah (swt), bear witness. Indeed, whoever has a trust in his possession, let him return it to the one who entrusted him with it, for it is not permissible for anyone to shed the blood of a Muslim or take his wealth except with his willing consent. So, do not wrong yourselves, and do not turn back as disbelievers after Me (sw).'"

5152 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ مَنْصُورٍ بُزُرْجَ عَنْ أَبِي حَمْزَةَ اَلثُّمَالِيِّ عَنْ عَلِيِّ بْنِ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ "قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "لاَ يَغُرَّنَّكُمْ رَحْبُ اَلذِّرَاعَيْنِ بِالدَّمِ فَإِنَّ لَهُ عِنْدَ اَللَّهِ قَاتِلاً لاَ يَمُوتُ" قَالُوا يَا رَسُولَ اَللَّهِ وَ مَا قَاتِلٌ لاَ يَمُوتُ قَالَ " اَلنَّارُ " ".

Hadith.5152 - Muhammad ibn Abi Umayr narrated from Mansur Buzurj from Abu Hamzah Al-Thumali from Imam Ali ibn Al-Hussain (as), who said: 'The Messenger of Allah (swt) said: "Do not be deceived by one who freely sheds blood, for indeed, he has a killer appointed for him by Allah (swt) who does not die." They asked: "O' Messenger of Allah (swt), and what is the killer that does not die?" Prophet (sw) said: "The Fire."

5153 - وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ يَزَالُ اَلْمُؤْمِنُ فِي فُسْحَةٍ مِنْ دِينِهِ مَا لَمْ يُصِبْ دَماً حَرَاماً" وَ قَالَ "لاَ يُوَفَّقُ قَاتِلُ اَلْمُؤْمِنِ مُتَعَمِّداً لِلتَّوْبَةِ".

Hadith.5153 - Hisham ibn Salim narrated from Abu Abdullah (as), who said: "A believer remains within the bounds of his faith as long as he does not commit unlawful killing." Imam (as) also said: "One who intentionally kills a believer is not granted success in repentance."

5154 - وَ رَوَى حَمَّادُ بْنُ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "يَجِيءُ يَوْمَ اَلْقِيَامَةِ رَجُلٌ إِلَى رَجُلٍ حَتَّى يُلَطِّخَهُ بِالدَّمِ وَ اَلنَّاسُ فِي اَلْحِسَابِ فَيَقُولُ يَا عَبْدَ اَللَّهِ مَا لِي وَ لَكَ فَيَقُولُ أَعَنْتَ عَلَيَّ يَوْمَ كَذَا وَ كَذَا بِكَلِمَةٍ فَقُتِلْتُ".

Hadith.5154 - Hammad ibn Uthman narrated from Abu Abdullah (as), who said: "On the Day of Judgment, a man will approach another man and smear him with blood while the people are being held accountable. The (other) man will say, 'O' servant of Allah (swt), what do I have to do with you?' The man will reply: 'Did you not assist in my killing on such and such a day with a single word, and thus I was killed?'"

5155 - وَ فِي رِوَايَةِ اَلْعَلاَءِ عَنِ اَلثُّمَالِيِّ قَالَ: "لَوْ أَنَّ رَجُلاً ضَرَبَ رَجُلاً سَوْطاً لَضَرَبَهُ اَللَّهُ سَوْطاً مِنَ اَلنَّارِ".

Hadith.5155 - In the narration of Al-Alaa from Al-Thumali, that Imam (as) said: "If a man were to strike another man with a whip, Allah (swt) would strike him with a whip of fire."

5156 - رَوَى جَمِيلٌ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لَعَنَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مَنْ أَحْدَثَ بِالْمَدِينَةِ حَدَثاً أَوْ آوَى مُحْدِثاً، " قُلْتُ وَ مَا ذَلِكَ اَلْحَدَثُ قَالَ "اَلْقَتْلُ".

Hadith.5156 - Jamil narrated from Abu Abdullah (as), who said: "The Messenger of Allah (swt) (peace be upon him and his family) cursed the one who commits an offense in Medina or shelters an offender." I asked: "What is this offense?" Imam (as) said: "It is killing."

5157 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "مَنْ أَعَانَ عَلَى مُؤْمِنٍ بِشَطْرِ كَلِمَةٍ جَاءَ يَوْمَ اَلْقِيَامَةِ وَ بَيْنَ عَيْنَيْهِ مَكْتُوبٌ آيِسٌ مِنْ رَحْمَةِ اَللَّهِ".

Hadith.5157 - Ibn Abi Umayr narrated from more than one person from Abu Abdullah (as), who said: "Whoever assists in harming a believer with even half a word will come on the Day of Judgment with the words 'Despairing of the mercy of Allah (swt)' written between his eyes."

5158 - رَوَى أَبَانٌ عَنْ أَبِي إِسْحَاقَ إِبْرَاهِيمَ اَلصَّيْقَلِ قَالَ قَالَ لِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "وُجِدَ فِي ذُؤَابَةِ سَيْفِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ صَحِيفَةٌ فَإِذَا فِيهَا مَكْتُوبٌ " "بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ" إِنَّ أَعْتَى اَلنَّاسِ عَلَى اَللَّهِ يَوْمَ اَلْقِيَامَةِ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ وَ ضَرَبَ غَيْرَ ضَارِبِهِ وَ مَنْ تَوَلَّى غَيْرَ مَوَالِيهِ فَهُوَ كَافِرٌ بِمَا أَنْزَلَ اَللَّهُ عَلَى مُحَمَّدٍ وَ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً لَمْ يَقْبَلِ اَللَّهُ تَعَالَى مِنْهُ، يَوْمَ اَلْقِيَامَةِ صَرْفاً وَ لاَ عَدْلاً" " قَالَ ثُمَّ قَالَ "أَ تَدْرِي مَا يَعْنِي بِقَوْلِهِ مَنْ تَوَلَّى غَيْرَ مَوَالِيهِ" قُلْتُ مَا يَعْنِي بِهِ قَالَ "يَعْنِي أَهْلَ اَلدِّينِ".

Hadith.5158 - Aban narrated from Abu Ishaq Ibrahim Al-Sayqal, who said: Abu Abdullah (as) said to me: "A scroll was found in the hilt of the sword of Messenger of Allah (swt) (peace be upon him and his family), and it was written in it: In the Name of Allah (swt), the Most Gracious, the Most Merciful. Verily, the most defiant of people against Allah (swt) on the Day of Judgment is the one who kills someone other than his killer, strikes someone other than the one who struck him, and whoever aligns himself with other than his rightful guardians is a disbeliever in what Allah (swt) revealed to Muhammad (sw). And whoever commits an offense or shelters an offender, Allah (swt) the Exalted will not accept from him any repentance or compensation on the Day of Judgment." Imam (as) then said: "Do you know what is meant by the saying 'whoever aligns himself with other than his rightful guardians'?" I asked: "What does it mean?" Imam (as) replied: "It means the people of the religion."

5159 - وَ رُوِيَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ ۝ أَنَّهُ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسٰادٍ فِي اَلْأَرْضِ فَكَأَنَّمٰا قَتَلَ اَلنّٰاسَ جَمِيعاً ۝ قَالَ "هُوَ وَادٍ فِي جَهَنَّمَ لَوْ قَتَلَ اَلنَّاسَ جَمِيعاً كَانَ فِيهِ وَ لَوْ قَتَلَ نَفْساً وَاحِدَةً كَانَ فِيهِ".

Hadith.5159 - It is narrated from Hanan ibn Sadir from Abu Abdullah (as) regarding the saying of Allah (swt), the Almighty and Majestic: "Whoever kills a soul without [the soul having killed] another soul or [without causing] corruption on the earth, it is as if he had killed all mankind" (Surah Al-Ma'idah 5:32). Imam (as) said: "It is a valley in Hell; if a person were to kill all of mankind, he would be in it, and if he were to kill just one soul, he would still be in it."

5160 - وَ رُوِيَ: "أَنَّهُ يُوضَعُ فِي مَوْضِعٍ مِنْ جَهَنَّمَ إِلَيْهِ يَنْتَهِي شِدَّةُ عَذَابِ أَهْلِهَا لَوْ قَتَلَ اَلنَّاسَ جَمِيعاً لَكَانَ إِنَّمَا يَدْخُلُ ذَلِكَ اَلْمَكَانَ" قِيلَ فَإِنَّهُ قَتَلَ آخَرَ قَالَ "يُضَاعَفُ عَلَيْهِ".

Hadith.5160 - It has been narrated: "A person who commits murder will be placed in a specific location in Hell, where the severity of punishment for its inhabitants reaches its peak. If he had killed all the people, he would only enter that same place." It was asked: "And if he killed another?" Imam (as) said: "His punishment would be doubled."

5161 - وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ "قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "مَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ شَهِيدٌ" " قَالَ "وَ قَالَ "لَوْ كُنْتُ أَنَا لَتَرَكْتُ اَلْمَالَ وَ لَمْ أُقَاتِلْ " ".

Hadith.5161 - Al-Alaa narrated from Muhammad ibn Muslim from one of the two Imams (peace be upon them), who said: "The Messenger of Allah (swt) (peace be upon him and his family) said: 'Whoever is killed defending his wealth is a martyr.'" Imam (as) also said: "If it were me, I would have abandoned the wealth and not fought."

5162 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ عِيسَى اَلضَّعِيفِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ قَتَلَ رَجُلاً مَا تَوْبَتُهُ فَقَالَ "يُمَكِّنُ مِنْ نَفْسِهِ" قُلْتُ يَخَافُ أَنْ يَقْتُلُوهُ قَالَ "فَلْيُعْطِهِمُ اَلدِّيَةَ" قُلْتُ يَخَافُ أَنْ يَعْلَمُوا بِذَلِكَ قَالَ "فَلْيَتَزَوَّجْ إِلَيْهِمُ اِمْرَأَةً" قُلْتُ يَخَافُ أَنْ تُطْلِعَهُمْ عَلَى ذَلِكَ قَالَ "فَلْيَنْظُرْ إِلَى اَلدِّيَةِ فَيَجْعَلُهَا صُرَراً ثُمَّ لْيَنْظُرْ مَوَاقِيتَ اَلصَّلاَةِ فَلْيُلْقِهَا فِي دَارِهِمْ".

Hadith.5162 - Ibn Abi Umayr narrated from Muhassin ibn Ahmad from Isa Al-Dhaif, who said: I asked Abu Abdullah (as): "A man has killed another man; what is his repentance?" Imam (as) replied: "He should surrender himself." I said: "He fears they will kill him." Imam (as) said: "Then he should give them the blood money (diyyah)." I said: "He fears they will find out." Imam (as) said: "Then he should marry a woman from among them." I said: "He fears she might reveal this to them." Imam (as) said: "Then he should take the blood money, divide it into small bundles, observe the times of prayer, and secretly place it in their home."

5163 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ اَلْحَنَّاطِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "مَنْ قَتَلَ نَفْسَهُ مُتَعَمِّداً فَهُوَ فِي نَارِ جَهَنَّمَ خَالِداً فِيهَا".

Hadith.5163 - Al-Hasan ibn Mahbub narrated from Abu Walad Al-Hannat, who said: "I heard Abu Abdullah (as) say, 'Whoever intentionally kills themselves will be in the Fire of Hell, abiding therein forever.'"

5165 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ سَعِيدٍ اَلْأَزْرَقِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ يَقْتُلُ رَجُلاً مُؤْمِناً قَالَ "يُقَالُ لَهُ مُتْ أَيَّ مِيتَةٍ شِئْتَ إِنْ شِئْتَ يَهُودِيّاً وَ إِنْ شِئْتَ نَصْرَانِيّاً وَ إِنْ شِئْتَ مَجُوسِيّاً ".

Hadith.5165 - Ibn Abi Umayr narrated from Said Al-Azraq from Abu Abdullah (as) regarding a man who kills a believing man. Imam (as) said: "It will be said to him, 'Die in whichever manner you wish - if you wish, as a Jew; if you wish, as a Christian; and if you wish, as a Magian.'"

5164 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ وَ اِبْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنِ اَلْمُؤْمِنِ يَقْتُلُ اَلْمُؤْمِنَ مُتَعَمِّداً لَهُ تَوْبَةٌ فَقَالَ "إِنْ كَانَ قَتَلَهُ لِإِيمَانِهِ فَلاَ تَوْبَةَ لَهُ وَ إِنْ كَانَ قَتَلَهُ لِغَضَبٍ أَوْ لِسَبَبِ شَيْءٍ مِنْ أَمْرِ اَلدُّنْيَا فَإِنَّ تَوْبَتَهُ أَنْ يُقَادَ مِنْهُ وَ إِنْ لَمْ يَكُنْ عَلِمَ بِهِ أَحَدٌ اِنْطَلَقَ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ فَأَقَرَّ عِنْدَهُمْ بِقَتْلِ صَاحِبِهِمْ فَإِنْ عَفَوْا عَنْهُ فَلَمْ يَقْتُلُوهُ أَعْطَاهُمْ اَلدِّيَةَ وَ أَعْتَقَ نَسَمَةً وَ صَامَ "شَهْرَيْنِ مُتَتٰابِعَيْنِ"- وَ أَطْعَمَ سِتِّينَ مِسْكِيناً تَوْبَةً إِلَى اَللَّهِ عَزَّ وَ جَلَّ".

Hadith.5164 - Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan and Ibn Bukayr from Abu Abdullah (as), who was asked about a believer who intentionally kills another believer - does he have repentance? Imam (as) said: "If he killed him because of his faith, then there is no repentance for him. But if he killed him out of anger or due to some worldly reason, then his repentance is that retribution be taken from him. If no one knows about it, he should go to the family of the murdered person and confess to them that he killed their relative. If they forgive him and do not kill him, he must give them the blood money (diyyah), free a slave, fast for two consecutive months, and feed sixty needy people as repentance to Allah (swt), the Almighty and Majestic."

5166 - وَ رَوَى جَابِرٌ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "أَوَّلُ مَا يَحْكُمُ اَللَّهُ عَزَّ وَ جَلَّ فِيهِ، يَوْمَ اَلْقِيَامَةِ اَلدِّمَاءُ فَيُوقَفُ اِبْنَا آدَمَ عَلَيْهِ اَلسَّلاَمُ فَيُفْصَلُ بَيْنَهُمَا ثُمَّ اَلَّذِينَ يَلُونَهُمَا مِنْ أَصْحَابِ اَلدِّمَاءِ حَتَّى لاَ يَبْقَى مِنْهُمْ أَحَدٌ مِنَ اَلنَّاسِ بَعْدَ ذَلِكَ حَتَّى يَأْتِيَ اَلْمَقْتُولُ بِقَاتِلِهِ فَيَشْخُبَ دَمُهُ فِي وَجْهِهِ فَيَقُولُ أَنْتَ قَتَلْتَهُ فَلاَ يَسْتَطِيعُ أَنْ يَكْتُمَ اَللَّهَ حَدِيثاً".

Hadith.5166 - Jabir 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) said: "The first matter that Allah (swt), the Almighty and Majestic, will judge on the Day of Judgment is bloodshed. The sons of Adam (as) will be brought forward, and judgment will be passed between them. Then those who followed them among the people of bloodshed will be judged until none of them remain. After that, the murdered will bring forth his killer, and his blood will gush onto the killer's face. The murdered will say: 'You killed me,' and the killer will not be able to conceal any word from Allah (swt)."

5167 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ قَتَلَ رَجُلاً مَمْلُوكاً مُتَعَمِّداً قَالَ "يُغَرَّمُ قِيمَتَهُ وَ يُضْرَبُ ضَرْباً شَدِيداً" وَ قَالَ فِي رَجُلٍ قَتَلَ مَمْلُوكَهُ قَالَ "يُعْتِقُ رَقَبَةً وَ يَصُومُ "شَهْرَيْنِ مُتَتٰابِعَيْنِ" وَ يُطْعِمُ سِتِّينَ مِسْكِيناً ثُمَّ اَلتَّوْبَةُ بَعْدَ ذَلِكَ".

Hadith.5167 - Hammad narrated from Al-Halabi from Abu Abdullah (as) regarding a man who intentionally kills another man's slave. Imam (as) said: "He must pay the value of the slave and be severely beaten." And regarding a man who kills his own slave, Imam (as) said: "He must free a slave, fast for two consecutive months, and feed sixty needy people, and then repent after that."

5168 - وَ رَوَى عُثْمَانُ بْنُ عِيسَى وَ زُرْعَةُ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَمَّنْ قَتَلَ مُؤْمِناً مُتَعَمِّداً هَلْ لَهُ تَوْبَةٌ فَقَالَ "لاَ حَتَّى يُؤَدِّيَ دِيَتَهُ إِلَى أَهْلِهِ وَ يُعْتِقَ رَقَبَةً وَ يَصُومَ "شَهْرَيْنِ مُتَتٰابِعَيْنِ" وَ يَسْتَغْفِرَ اَللَّهَ عَزَّ وَ جَلَّ وَ يَتُوبَ إِلَيْهِ وَ يَتَضَرَّعَ فَإِنِّي أَرْجُو أَنْ يُتَابَ عَلَيْهِ إِذَا هُوَ فَعَلَ ذَلِكَ" قُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ يُؤَدِّي دِيَتَهُ قَالَ "يَسْأَلُ اَلْمُسْلِمِينَ حَتَّى يُؤَدِّيَ دِيَتَهُ إِلَى أَهْلِهِ".

Hadith.5168 - Uthman ibn Isa and Zurah narrated from Samaah from Abu Abdullah (as), who said: I asked Imam (as) about a person who intentionally kills a believer - does he have repentance? Imam (as) said: "No, not until he pays the blood money (diyyah) to the victim's family, frees a slave, fasts for two consecutive months, seeks forgiveness from Allah (swt) the Almighty and Majestic, repents to Him (swt), and humbly supplicates. I hope that if he does all of this, his repentance will be accepted." I asked: "May I be your ransom, what if he has no wealth to pay the blood money?" Imam (as) said: "Then he should ask the Muslims for help until he is able to pay the blood money to the victim's family."

5169 - وَ رَوَى اَلْقَاسِمُ بْنُ مُحَمَّدٍ اَلْجَوْهَرِيُّ عَنْ كُلَيْبٍ اَلْأَسَدِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُقْتَلُ فِي شَهْرٍ حَرَامٍ مَا دِيَتُهُ فَقَالَ "دِيَةٌ وَ ثُلُثٌ".

Hadith.5169 - Al-Qasim ibn Muhammad Al-Jawhari narrated from Kulayb Al-Asadi, who said: I asked Abu Abdullah (as) about a man who is killed during a sacred month - what is his blood money (diyyah)? Imam (as) said: "It is full blood money plus one-third."

5170 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: "أُتِيَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَقِيلَ يَا رَسُولَ اَللَّهِ قَتِيلٌ فِي جُهَيْنَةَ فَقَامَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ حَتَّى اِنْتَهَى إِلَى مَسْجِدِهِمْ وَ تَسَامَعَ بِهِ اَلنَّاسُ فَأَتَوْهُ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ قَتَلَ ذَا" قَالُوا يَا رَسُولَ اَللَّهِ مَا نَدْرِي قَالَ "قَتِيلٌ مِنَ اَلْمُسْلِمِينَ بَيْنَ ظَهْرَانَيِ اَلْمُسْلِمِينَ لاَ يُدْرَى مَنْ قَتَلَهُ وَ اَلَّذِي بَعَثَنِي بِالْحَقِّ لَوْ أَنَّ أَهْلَ اَلسَّمَاءِ وَ أَهْلَ اَلْأَرْضِ اِجْتَمَعُوا فَشَرَكُوا فِي دَمِ اِمْرِئٍ مُسْلِمٍ وَ رَضُوا بِهِ لَكَبَّهُمُ اَللَّهُ عَزَّ وَ جَلَّ عَلَى مَنَاخِرِهِمْ فِي اَلنَّارِ " أَوْ قَالَ "عَلَى وُجُوهِهِمْ" ".

Hadith.5170 - Muhammad ibn Abi Umayr narrated from Mansur ibn Yunus from Abu Hamzah from one of the two Imams (as), who said: The Messenger of Allah (swt) was approached, and it was said to Him (sw): "O' Messenger of Allah (swt), there has been a murder in Juhaynah." The Messenger of Allah (swt) (peace be upon him and his family) stood up and went to their mosque. The people heard about it and gathered around him. Prophet (peace be upon him and his family) said: "Who killed this man?" They replied: "O' Messenger of Allah (swt), we do not know." Prophet (sw) said: "A Muslim has been killed among the Muslims, and no one knows who killed him? By the One (swt) who sent Me (sw) with the truth, if the people of the heavens and the people of the earth were to come together and participate in the shedding of a Muslim's blood and were pleased with it, Allah (swt), the Almighty and Majestic, would surely cast them all down on their faces - or He (swt) said, on their noses - into the Fire."

5171 - وَ سَأَلَ سَمَاعَةُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ ۝ وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزٰاؤُهُ جَهَنَّمُ ۝ قَالَ "مَنْ قَتَلَ مُؤْمِناً عَلَى دِينِهِ فَذَاكَ اَلْمُتَعَمِّدُ اَلَّذِي، قَالَ اَللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ أَعَدَّ لَهُ عَذَاباً عَظِيماً" قُلْتُ فَالرَّجُلُ يَقَعُ بَيْنَهُ وَ بَيْنَ اَلرَّجُلِ شَيْءٌ فَيَضْرِبُهُ بِسَيْفِهِ فَيَقْتُلُهُ قَالَ "لَيْسَ ذَاكَ اَلْمُتَعَمِّدَ اَلَّذِي قَالَ اَللَّهُ عَزَّ وَ جَلَّ".

Hadith.5171 - Samaah asked Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) about the saying of Allah (swt), the Almighty and Majestic: "And whoever kills a believer intentionally, his recompense is Hell" (Surah An-Nisa 4:93). Imam (as) said: "Whoever kills a believer because of his faith, that is the intentional killer whom Allah (swt), the Almighty and Majestic, mentioned in His (swt) Book and for whom He (swt) has prepared a great punishment." I asked: "What about a man who has a dispute with another man, and in the heat of the moment strikes him with a sword and kills him?" Imam (as) said: "That is not the intentional killing that Allah (swt), the Almighty and Majestic, referred to."

5172 - وَ رَوَى حَمَّادُ بْنُ عِيسَى عَنْ أَبِي اَلسَّفَاتِجِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ ۝ وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزٰاؤُهُ جَهَنَّمُ ۝ قَالَ "إِنْ جَازَاهُ".

Hadith.5172 - Hammad ibn Isa narrated from Abu Al-Safatij from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) regarding the saying of Allah (swt), the Almighty and Majestic: "And whoever kills a believer intentionally, his recompense is Hell" (Surah An-Nisa 4:93). Imam (as) said: "If Allah (swt) chooses to punish him."

5173 - وَ فِي رِوَايَةِ إِبْرَاهِيمَ بْنِ أَبِي اَلْبِلاَدِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "كَانَتْ فِي زَمَنِ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ اِمْرَأَةٌ صِدْقٌ يُقَالُ لَهَا أُمُّ فَتَّانٍ فَأَتَاهَا رَجُلٌ مِنْ أَصْحَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ فَسَلَّمَ عَلَيْهَا فَوَافَقَهَا مُهْتَمَّةً فَقَالَ لَهَا مَا لِي أَرَاكِ مُهْتَمَّةً قَالَتْ مَوْلاَةٌ لِي دَفَنْتُهَا فَنَبَذَتْهَا اَلْأَرْضُ مَرَّتَيْنِ قَالَ فَدَخَلْتُ عَلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَأَخْبَرْتُهُ فَقَالَ "إِنَّ اَلْأَرْضَ لَتَقْبَلُ اَلْيَهُودِيَّ وَ اَلنَّصْرَانِيَّ فَمَا لَهَا إِلاَّ أَنْ تَكُونَ تُعَذِّبُ بِعَذَابِ اَللَّهِ عَزَّ وَ جَلَّ" ثُمَّ قَالَ "أَمَا إِنَّهُ لَوْ أُخِذَتْ تُرْبَةٌ مِنْ قَبْرِ رَجُلٍ مُسْلِمٍ فَأُلْقِيَ عَلَى قَبْرِهَا لَقَرَّتْ" قَالَ فَأَتَيْتُ أُمَّ فَتَّانٍ فَأَخْبَرْتُهَا فَأَخَذَتْ تُرْبَةً مِنْ قَبْرِ رَجُلٍ مُسْلِمٍ فَأُلْقِيَ عَلَى قَبْرِهَا فَقَرَّتْ فَسَأَلْتُ عَنْهَا مَا كَانَتْ تَفْعَلُ فَقَالُوا كَانَتْ شَدِيدَةَ اَلْحُبِّ لِلرِّجَالِ لاَ تَزَالُ قَدْ وَلَدَتْ وَ أَلْقَتْ وَلَدَهَا فِي اَلتَّنُّورِ".

Hadith.5173 - In the narration of Ibrahim ibn Abi Al-Bilad from someone who mentioned it from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), that he said: "During the time of the Commander of the Faithful (as), there was a truthful woman known as Umm Fattan. A man from the companions of Imam Ali ibn Abi Talib (as) came to her and greeted her, finding her distressed. He asked her: 'Why do I see you worried?' She replied: 'A female servant of mine passed away, and I buried her, but the earth rejected her twice.' The man went to the Commander of the Faithful (as) and informed him of this. Imam Ali ibn Abi Talib (as) said: 'Indeed, the earth accepts the Jew and the Christian, so why would it reject her unless she was being punished by Allah (swt), the Almighty and Majestic?' Imam Ali ibn Abi Talib (as) then said: 'If soil from the grave of a Muslim man were taken and scattered over her grave, the earth would settle.'" The man returned to Umm Fattan and informed her of this. She took soil from the grave of a Muslim man and scattered it over her servant's grave, and the earth accepted her. When he inquired about the servant's deeds, it was said: 'She had an intense love for men, and whenever she gave birth, she would throw her child into the oven.'"

5174 - وَ رَوَى عَلِيُّ بْنُ اَلْحَكَمِ عَنِ اَلْفُضَيْلِ بْنِ سَعْدَانَ [سَعْدَانَ خ ل] عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "كَانَتْ فِي ذُؤَابَةِ سَيْفِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ صَحِيفَةٌ مَكْتُوبٌ فِيهَا " "لَعْنَةُ اَللّٰهِ وَ اَلْمَلاٰئِكَةِ وَ اَلنّٰاسِ أَجْمَعِينَ" عَلَى مَنْ قَتَلَ غَيْرَ قَاتِلِهِ أَوْ ضَرَبَ غَيْرَ ضَارِبِهِ أَوْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً وَ كُفْرٌ بِاللَّهِ اَلْعَظِيمِ اَلاِنْتِفَاءُ مِنْ حَسَبٍ وَ إِنْ دَقَّ " ".

Hadith.5174 - Ali ibn Al-Hakam narrated from Al-Fudayl ibn Sadan from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "There was a scroll in the hilt of the sword of the Messenger of Allah (swt) (peace be upon him and his family), and it was written in it: 'The curse of Allah (swt), the angels, and all people be upon the one who kills someone other than his killer, strikes someone other than the one who struck him, commits an offense, or shelters an offender. And to disassociate from one's lineage, no matter how small, is an act of disbelief in Allah (swt), the Almighty.'"

5175 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّ اَللَّهَ تَبَارَكَ وَ تَعَالَى حَكَمَ فِي دِمَائِكُمْ بِغَيْرِ مَا حَكَمَ فِي أَمْوَالِكُمْ حَكَمَ فِي أَمْوَالِكُمْ أَنَّ اَلْبَيِّنَةَ عَلَى مَنِ اِدَّعَى وَ اَلْيَمِينَ عَلَى مَنِ اُدُّعِيَ عَلَيْهِ وَ حَكَمَ فِي دِمَائِكُمْ أَنَّ اَلْيَمِينَ عَلَى مَنِ اِدَّعَى وَ اَلْبَيِّنَةَ عَلَى مَنِ اُدُّعِيَ عَلَيْهِ لِئَلاَّ يُبْطَلَ دَمُ اِمْرِئٍ مُسْلِمٍ ".

Hadith.5175 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab from Abu Basir from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "Indeed, Allah (swt), Blessed and Exalted, has ruled differently regarding your blood than He (swt) has regarding your wealth. In matters of wealth, the ruling is that the burden of proof is upon the claimant, and the oath is upon the one against whom the claim is made. However, in matters of blood, the ruling is that the oath is upon the claimant, and the proof is upon the one against whom the claim is made, so that the blood of a Muslim is not unjustly nullified."

5176 - وَ رَوَى مَنْصُورُ بْنُ يُونُسَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "سَأَلَنِي عِيسَى بْنُ مُوسَى وَ اِبْنُ شُبْرُمَةَ مَعَهُ عَنِ اَلْقَتِيلِ يُوجَدُ فِي أَرْضِ اَلْقَوْمِ وَحْدَهُمْ فَقُلْتُ وَجَدَ اَلْأَنْصَارُ رَجُلاً فِي سَاقِيَةٍ مِنْ سَوَاقِي خَيْبَرَ فَقَالَتِ اَلْأَنْصَارُ اَلْيَهُودُ قَتَلُوا صَاحِبَنَا فَقَالَ لَهُمْ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "لَكُمْ بَيِّنَةٌ" فَقَالُوا لاَ فَقَالَ "أَ فَتُقْسِمُونَ" قَالَتِ اَلْأَنْصَارُ كَيْفَ نُقْسِمُ عَلَى مَا لَمْ نَرَهُ فَقَالَ " فَالْيَهُودُ يُقْسِمُونَ" قَالَتِ اَلْأَنْصَارُ يُقْسِمُونَ عَلَى صَاحِبِنَا قَالَ فَوَدَاهُ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مِنْ عِنْدِهِ فَقَالَ اِبْنُ شُبْرُمَةَ أَ فَرَأَيْتَ لَوْ لَمْ يُؤَدِّهِ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ قُلْتُ لاَ نَقُولُ لِمَا قَدْ صَنَعَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَوْ لَمْ يَصْنَعْهُ" قَالَ فَقُلْتُ لَهُ فَعَلَى مَنِ اَلْقَسَامَةُ قَالَ "عَلَى أَهْلِ اَلْقَتِيلِ".

Hadith.5176 - Mansur ibn Yunus narrated from Sulayman ibn Khalid, who said: Abu Abdullah (as) said: "Isa ibn Musa and Ibn Shubrumah asked me about a murdered person found alone in the land of a people. I (Abu Abdullah (as)) said to them: The Ansar once found a man in one of the irrigation channels of Khaybar. The Ansar said: 'The Jews have killed our companion.' The Messenger of Allah (swt) asked them: 'Do you have any evidence?' They replied: 'No.' Prophet (sw) said: 'Will you swear an oath?' The Ansar said: 'How can we swear an oath about something we did not witness?' The Prophet (peace be upon him and his family) said: 'Then the Jews will swear an oath.' The Ansar responded: 'They will swear an oath concerning our companion?' So, the Prophet (peace be upon him and his family) personally paid the blood money for the man. Ibn Shubrumah then asked (Abu Abdullah (as)): 'What if the Prophet (peace be upon him and his family) had not paid it?' I {Abu Abdullah (as)) replied: 'We do not say anything about what the Messenger of Allah (swt) (peace be upon him and his family) did, as if he would not have done it.' Then I asked Imam (as): 'Upon whom does the qasamah (oath of accusation) fall?' Imam (as) replied: 'It falls upon the family of the murdered person.'"

5177 - وَ رَوَى مُحَمَّدُ بْنُ سَهْلٍ عَنْ أَبِيهِ عَنْ بَعْضِ أَشْيَاخِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ سُئِلَ عَنْ رَجُلٍ كَانَ جَالِساً مَعَ قَوْمٍ فَمَاتَ وَ هُوَ مَعَهُمْ أَوْ رَجُلٍ وُجِدَ فِي قَبِيلَةٍ أَوْ عَلَى دَارِ قَوْمٍ فَادُّعِيَ عَلَيْهِمْ قَالَ "لَيْسَ عَلَيْهِمْ قَوَدٌ وَ لاَ يُطَلُّ دَمُهُ عَلَيْهِمُ اَلدِّيَةُ" ".

Hadith.5177 - Muhammad ibn Sahl narrated from his father, from some of his elders, from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "The Commander of the Faithful (as) was asked about a man who was sitting with a group of people and died while among them, or a man who was found dead in a tribe or near the house of some people, and they were accused of his death. Imam (as) said: 'There is no retaliation (qisas) upon them, nor is his blood wasted. However, the blood money (diyyah) is upon them.'"

5178 - وَ رَوَى مُوسَى بْنُ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّمَا جُعِلَتِ اَلْقَسَامَةُ لِيُغَلَّظَ بِهَا فِي اَلرَّجُلِ اَلْمَعْرُوفِ بِالشَّرِّ اَلْمُتَّهَمِ فَإِنْ شَهِدُوا عَلَيْهِ جَازَتْ شَهَادَتُهُمْ".

Hadith.5178 - Musa ibn Bakr narrated from Zurarah from Abu Abdullah (as), who said: "The practice of Qasamah (the collective oath) was established to impose severity upon a man known for evil and who is suspected. If they testify against him, their testimony is accepted."

5179 - وَ رَوَى اَلْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقَسَامَةِ أَيْنَ كَانَ بَدْؤُهَا فَقَالَ "كَانَ مِنْ قِبَلِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَمَّا كَانَ بَعْدَ فَتْحِ خَيْبَرَ تَخَلَّفَ رَجُلٌ مِنَ اَلْأَنْصَارِ عَنْ أَصْحَابِهِ فَرَجَعُوا فِي طَلَبِهِ فَوَجَدُوهُ مُتَشَحِّطاً فِي دَمِهِ قَتِيلاً فَجَاءَتِ اَلْأَنْصَارُ إِلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَقَالَتْ يَا رَسُولَ اَللَّهِ قَتَلَتِ اَلْيَهُودُ صَاحِبَنَا فَقَالَ "لِيُقْسِمْ مِنْكُمْ خَمْسُونَ رَجُلاً عَلَى أَنَّهُمْ قَتَلُوهُ" قَالُوا يَا رَسُولَ اَللَّهِ أَ نُقْسِمُ عَلَى مَا لَمْ نَرَهُ قَالَ "فَيُقْسِمُ اَلْيَهُودُ " فَقَالُوا يَا رَسُولَ اَللَّهِ مَنْ يُصَدِّقُ اَلْيَهُودَ فَقَالَ "أَنَا إِذاً أَدِي صَاحِبَكُمْ" " فَقُلْتُ لَهُ كَيْفَ اَلْحُكْمُ فِيهَا قَالَ "إِنَّ اَللَّهَ عَزَّ وَ جَلَّ حَكَمَ فِي اَلدِّمَاءِ مَا لَمْ يَحْكُمْ فِي شَيْءٍ مِنْ حُقُوقِ اَلنَّاسِ لِتَعْظِيمِهِ اَلدِّمَاءَ لَوْ أَنَّ رَجُلاً اِدَّعَى عَلَى رَجُلٍ عَشَرَةَ آلاَفِ دِرْهَمٍ أَقَلَّ مِنْ ذَلِكَ أَوْ أَكْثَرَ لَمْ يَكُنِ اَلْيَمِينُ عَلَى اَلْمُدَّعِي وَ كَانَتِ اَلْيَمِينُ عَلَى اَلْمُدَّعَى عَلَيْهِ فَإِذَا اِدَّعَى اَلرَّجُلُ عَلَى اَلْقَوْمِ اَلدَّمَ أَنَّهُمْ قَتَلُوا كَانَتِ اَلْيَمِينُ عَلَى مُدَّعِي اَلدَّمِ قَبْلَ اَلْمُدَّعَى عَلَيْهِمْ فَعَلَى اَلْمُدَّعِي أَنْ يَجِيءَ بِخَمْسِينَ يَحْلِفُونَ أَنَّ فُلاَناً قَتَلَ فُلاَناً فَيُدْفَعُ إِلَيْهِمُ اَلَّذِي حُلِفَ عَلَيْهِ فَإِنْ شَاءُوا عَفَوْا عَنْهُ وَ إِنْ شَاءُوا قَتَلُوا وَ إِنْ شَاءُوا قَبِلُوا اَلدِّيَةَ فَإِنْ لَمْ يُقْسِمُوا فَإِنَّ عَلَى اَلْمُدَّعَى عَلَيْهِمْ أَنْ يَحْلِفَ مِنْهُمْ خَمْسُونَ رَجُلاً مَا قَتَلْنَا وَ لاَ عَلِمْنَا لَهُ قَاتِلاً فَإِنْ فَعَلُوا أَدَّى أَهْلُ اَلْقَرْيَةِ اَلَّتِي وُجِدَ فِيهِمْ دِيَتَهُ وَ إِنْ كَانَ بِأَرْضِ فَلاَةٍ أُدِّيَتْ دِيَتُهُ مِنْ بَيْتِ اَلْمَالِ فَإِنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ "لاَ يُطَلُّ دَمُ اِمْرِئٍ مُسْلِمٍ " ".

Hadith.5179 - Al-Qasim ibn Muhammad narrated from Ali ibn Abi Hamzah from Abu Basir: I asked Abu Abdullah (as) about Qasamah (the collective oath) - where did it originate? Imam (as) said: "It began with the Messenger of Allah (swt) (peace be upon him and his family). After the conquest of Khaybar, a man from the Ansar was left behind by his companions. When they returned to search for him, they found him lying in his blood, killed. The Ansar came to the Messenger of Allah (swt) (peace be upon him and his family) and said: 'O' Messenger of Allah (swt), the Jews have killed our companion.' The Prophet (peace be upon him and his family) said: 'Fifty men from among you must swear an oath that they (Jews) killed him.' They said: 'O' Messenger of Allah (swt), how can we swear about something we did not witness?' Prophet (sw) said: 'Then the Jews will swear an oath.' They replied: 'O' Messenger of Allah (swt), who would believe the Jews?' The Prophet (peace be upon him and his family) said: 'Then I will pay the blood money for your companion.'" I asked Imam (as): "What is the ruling concerning Qasamah?" Imam (as) said: "Indeed, Allah (swt), the Almighty and Majestic, has ruled in matters of bloodshed in a way unlike any other matter of people's rights due to the sanctity of blood. If a man were to claim against another man ten thousand dirhams, whether less or more, the oath would not be upon the claimant but upon the one against whom the claim is made. However, when a man accuses a group of killing someone, the oath is upon the claimant of the blood before it is upon those accused. The claimant must bring fifty people to swear that a specific person killed another. Then, the accused is handed over to them. If they wish, they may forgive him, or if they wish, they may execute him, or if they wish, they may accept the blood money (diyyah). But if they refuse to swear, then fifty men from the accused group must swear, saying: 'We did not kill him, nor do we know his killer.' If they do so, the people of the village where the murder occurred must pay the blood money. If it happened in an isolated area, the blood money is paid from the public treasury (Bayt Al-Mal). The Commander of the Faithful (as) used to say: 'The blood of a Muslim must never be wasted.'"

5180 - وَ سَأَلَ سَمَاعَةُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنْ رَجُلٍ يُوجَدُ قَتِيلاً فِي قَرْيَةٍ أَوْ بَيْنَ قَرْيَتَيْنِ قَالَ "يُقَاسُ بَيْنَهُمَا فَأَيَّتُهُمَا كَانَتْ إِلَيْهِ أَقْرَبَ ضُمِّنَتْ".

Hadith.5180 - Samaah asked Abu Abdullah (as) about a man who is found murdered in a village or between two villages. Imam (as) said: "The distance between them should be measured, and whichever of the two is closer to him will be held responsible."

5181 - وَ رَوَى زُرَارَةُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّمَا جُعِلَتِ اَلْقَسَامَةُ اِحْتِيَاطاً لِلنَّاسِ لِكَيْمَا إِذَا أَرَادَ اَلْفَاسِقُ أَنْ يَقْتُلَ رَجُلاً أَوْ يَغْتَالَ رَجُلاً حَيْثُ لاَ يَرَاهُ أَحَدٌ خَافَ ذَلِكَ فَامْتَنَعَ مِنَ اَلْقَتْلِ".

Hadith.5181 - Zurarah narrated from Abu Abdullah (as), who said: "The practice of Qasamah was established as a precaution for people so that if a wicked person intended to kill or assassinate someone where no one could see him, he would fear this ruling and refrain from committing murder."

5182 - رَوَى حَمَّادُ بْنُ عِيسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "بَيْنَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي بَعْضِ حُجُرَاتِهِ إِذَا اِطَّلَعَ رَجُلٌ فِي شِقِّ اَلْبَابِ وَ بِيَدِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مِذْرَاةٌ فَقَالَ "لَوْ كُنْتُ قَرِيباً مِنْكَ لَفَقَأْتُ بِهِ عَيْنَكَ" ".

Hadith.5182 - Hammad ibn Isa narrated from Abu Abdullah (as), who said: "While the Messenger of Allah (swt) (peace be upon him and his family) was in one of his rooms, a man peeked through a crack in the door. The Messenger of Allah (swt) (peace be upon him and his family) had a combing stick in his hand and said: 'If I were close to you, I would have gouged out your eye with it.'"

5183 - وَ رَوَى اَلْقَاسِمُ بْنُ مُحَمَّدٍ اَلْجَوْهَرِيُّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ اِطَّلَعَ عَلَى قَوْمٍ لِيَنْظُرَ إِلَى عَوْرَاتِهِمْ فَرَمَوْهُ فَقَتَلُوهُ أَوْ جَرَحُوهُ أَوْ فَقَئُوا عَيْنَهُ فَقَالَ "لاَ دِيَةُ لَهُ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اِطَّلَعَ رَجُلٌ فِي حُجْرَتِهِ مِنْ خِلاَلِهَا فَجَاءَهُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِمِشْقَصٍ لِيَفْقَأَ بِهِ عَيْنَهُ فَوَجَدَهُ قَدِ اِنْطَلَقَ فَنَادَاهُ "يَا خَبِيثُ لَوْ ثَبَتَّ لِي لَفَقَأْتُ عَيْنَكَ بِهِ" ".

Hadith.5183 - Al-Qasim ibn Muhammad Al-Jawhari narrated from Ali ibn Abi Hamzah from Abu Basir, who said: I asked Abu Abdullah (as) about a man who spies on a group of people to look at their private matters, and they strike him, killing him, injuring him, or gouging out his eye. Imam (as) said: "There is no blood money (diyyah) for him. The Messenger of Allah (swt) (peace be upon him and his family) once had a man peep into his room through a crack, so the Messenger of Allah (swt) (peace be upon him and his family) approached him with an arrowhead to gouge out his eye, but he found that the man had left. The Prophet (peace be upon him and his family) then called out to him, saying: 'O' wicked one! Had you remained there, I would have gouged out your eye with it.'"

5184 - وَ قَالَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ : "مَنْ قَتَلَهُ اَلْقِصَاصُ فَلاَ دِيَةَ لَهُ".

Hadith.5184 - Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) and Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Whoever is killed through legal retribution (qisas), there is no blood money (diyyah) for him."

5185 - وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "مَنْ بَدَأَ فَاعْتَدَى فَاعْتُدِيَ عَلَيْهِ فَلاَ قَوَدَ لَهُ".

Hadith.5185 - Hisham ibn Salim narrated from Sulayman ibn Khalid, who said: Abu Abdullah (as) said: "Whoever initiates aggression and is then retaliated against, there is no retribution (qisas) for him."

5186 - وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ : فِي اَلرَّجُلِ يَسْقُطُ عَلَى اَلرَّجُلِ فَيَقْتُلُهُ قَالَ "لاَ شَيْءَ عَلَيْهِ".

Hadith.5186 - Al-Alaa narrated from Muhammad ibn Muslim from one of the two Imams (peace be upon them) regarding a man who accidentally falls onto another man and kills him. Imam (as) said: "There is nothing upon him (no liability)."

5187 - وَ رَوَى مُحَمَّدُ بْنُ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "كَانَ صِبْيَانٌ فِي زَمَنِ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَلْعَبُونَ بِأَخْطَارٍ لَهُمْ فَرَمَى أَحَدُهُمْ بِخَطَرِهِ فَدَقَّ رَبَاعِيَةَ صَاحِبِهِ فَرُفِعَ ذَلِكَ إِلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَأَقَامَ اَلرَّامِي اَلْبَيِّنَةَ بِأَنَّهُ قَدْ قَالَ حَذَارِ فَدَرَأَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ عَنْهُ اَلْقِصَاصَ ثُمَّ قَالَ "قَدْ أَعْذَرَ مَنْ حَذَّرَ" ".

Hadith.5187 - Muhammad ibn Al-Fudayl narrated from Abu Al-Ṣabbah Al-Kinani from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "During the time of the Commander of the Faithful (as), some children were playing with their arrows. One of them shot his arrow and broke his companion's front tooth. The matter was brought to the Commander of the Faithful (as). The shooter presented evidence that he had warned by saying, 'Be careful!' So, the Commander of the Faithful (as) dismissed the retribution (qisas) from him and then said: 'The one who gives a warning has fulfilled his responsibility.'"

5188 - وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: فِي رَجُلٍ أَرَادَ اِمْرَأَةً عَلَى نَفْسِهَا حَرَاماً فَرَمَتْهُ بِحَجَرٍ فَأَصَابَتْ مِنْهُ مَقْتَلاً قَالَ "لَيْسَ عَلَيْهَا شَيْءٌ فِيمَا بَيْنَهَا وَ بَيْنَ اَللَّهِ عَزَّ وَ جَلَّ فَإِنْ قُدِّمَتْ إِلَى إِمَامٍ عَدْلٍ أَهْدَرَ دَمَهُ".

Hadith.5188 - Safwan ibn Yahya narrated from Abdullah ibn Sinan, who said: I heard Abu Abdullah (as) say regarding a man who tried to force himself unlawfully upon a woman, and she struck him with a stone, causing his death. Imam (as) said: "There is nothing upon her in what is between her and Allah (swt), the Majestic. And if she is brought before a just Imam, he will dismiss his (attackers') blood (declare it as wasted)."

5189 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "أَيُّمَا رَجُلٍ عَدَا عَلَى رَجُلٍ لِيَضْرِبَهُ فَدَفَعَهُ عَنْ نَفْسِهِ فَجَرَحَهُ أَوْ قَتَلَهُ فَلاَ شَيْءَ عَلَيْهِ".

Hadith.5189 - Hammad narrated from Al-Halabi from Abu Abdullah (as), who said: "If any man attacks another man to strike him, and the latter defends himself and injures or kills the attacker, then there is nothing upon him (no liability)."

5190 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَتَلَ مَجْنُوناً قَالَ إِنْ "كَانَ أَرَادَهُ فَدَفَعَهُ عَنْ نَفْسِهِ فَقَتَلَهُ فَلاَ شَيْءَ عَلَيْهِ مِنْ قَوَدٍ وَ لاَ دِيَةٍ وَ يُعْطَى وَرَثَتُهُ دِيَتَهُ مِنْ بَيْتِ مَالِ اَلْمُسْلِمِينَ " قَالَ "فَإِنْ كَانَ قَتَلَهُ مِنْ غَيْرِ أَنْ يَكُونَ اَلْمَجْنُونُ أَرَادَهُ فَلاَ قَوَدَ لِمَنْ لاَ يُقَادُ مِنْهُ وَ أَرَى أَنَّ عَلَى قَاتِلِهِ اَلدِّيَةَ فِي مَالِهِ يَدْفَعُهَا إِلَى وَرَثَةِ اَلْمَجْنُونِ وَ يَسْتَغْفِرُ اَللَّهَ عَزَّ وَ جَلَّ وَ يَتُوبُ إِلَيْهِ".

Hadith.5190 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab from Abu Basir, who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a man who killed a mentally ill person. Imam (as) said: "If the mentally ill person had intended to harm him and the man defended himself and killed him, then there is neither retribution (qisas) nor blood money (diyyah) upon him. However, his heirs should be given the blood money from the public treasury (Bayt Al-Mal) of the Muslims." Imam (as) further said: "But if the man killed him without the mentally ill person intending to harm him, then there is no retribution for someone who cannot be avenged, but I believe that the killer must pay the blood money from his own wealth to the heirs of the mentally ill person. He must also seek forgiveness from Allah (swt), the Almighty and Majestic, and repent to Him (swt)."

5191 - وَ رَوَى جَعْفَرُ بْنُ بَشِيرٍ عَنْ مُعَلًّى أَبِي عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ غَشِيَتْهُ دَابَّةٌ فَأَرَادَتْ أَنْ تَطَأَهُ وَ خَشِيَ ذَلِكَ مِنْهَا فَزَجَرَ اَلدَّابَّةَ فَنَفَرَتْ بِصَاحِبِهَا فَصَرَعَتْهُ فَكَانَ جُرْحٌ أَوْ غَيْرُهُ فَقَالَ "لَيْسَ عَلَيْهِ ضَمَانٌ إِنَّمَا زَجَرَ عَنْ نَفْسِهِ وَ هِيَ اَلْجُبَارُ".

Hadith.5191 - Jafar ibn Bashir narrated from Mualla Abu Uthman from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: I asked Imam (as) about a man who was approached by an animal that was about to trample him, and fearing harm from it, he shouted at the animal, causing it to panic and throw off its rider, resulting in injury or something similar. Imam (as) said: "There is no liability upon him. He merely repelled the harm from himself, and the animal (dabbah) is considered Al-jubar (i.e., its resulting harm carries no compensation)."

5192 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "عَوْرَةُ اَلْمُؤْمِنِ عَلَى اَلْمُؤْمِنِ حَرَامٌ" وَ قَالَ "مَنِ اِطَّلَعَ عَلَى مُؤْمِنٍ فِي مَنْزِلِهِ فَعَيْنَاهُ مُبَاحَتَانِ لِلْمُؤْمِنِ فِي تِلْكَ اَلْحَالِ وَ مَنْ دَمَرَ عَلَى مُؤْمِنٍ فِي مَنْزِلِهِ بِغَيْرِ إِذْنِهِ فَدَمُهُ مُبَاحٌ لِلْمُؤْمِنِ فِي تِلْكَ اَلْحَالِ وَ مَنْ جَحَدَ نَبِيّاً مُرْسَلاً نُبُوَّتَهُ وَ كَذَّبَهُ فَدَمُهُ مُبَاحٌ" قَالَ فَقُلْتُ لَهُ أَ رَأَيْتَ مَنْ جَحَدَ اَلْإِمَامَ مِنْكُمْ مَا حَالُهُ فَقَالَ "مَنْ جَحَدَ إِمَاماً بَرِئَ مِنَ اَللَّهِ وَ بَرِئَ مِنْهُ وَ مِنْ دِينِهِ فَهُوَ كَافِرٌ مُرْتَدٌّ عَنِ اَلْإِسْلاَمِ لِأَنَّ اَلْإِمَامَ مِنَ اَللَّهِ وَ دِينَهُ دِينُ اَللَّهِ وَ مَنْ بَرِئَ مِنْ دِينِ اَللَّهِ فَهُوَ كَافِرٌ وَ دَمُهُ مُبَاحٌ فِي تِلْكَ اَلْحَالِ إِلاَّ أَنْ يَرْجِعَ وَ يَتُوبَ إِلَى اَللَّهِ عَزَّ وَ جَلَّ مِمَّا قَالَ " قَالَ "وَ مَنْ فَتَكَ بِمُؤْمِنٍ يُرِيدُ مَالَهُ وَ نَفْسَهُ فَدَمُهُ مُبَاحٌ لِلْمُؤْمِنِ فِي تِلْكَ اَلْحَالِ".

Hadith.5192 - Al-Hasan ibn Mahbub narrated from Abu Ayyub from Muhammad ibn Muslim from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: "The privacy (awrah) of a believer is forbidden upon another believer." Imam (as) also said: "Whoever spies on a believer in his home, his eyes are lawful to the believer in that situation. Whoever forcefully enters upon a believer in his home without his permission, his blood is lawful to the believer in that situation. And whoever denies the Prophethood of a divinely sent prophet and rejects him, his blood is lawful." I then asked Imam (as): "What about someone who rejects the Imam from among you (Ahlulbayt (as)) - what is his status?" Imam (as) replied: "Whoever rejects an Imam has disassociated from Allah (swt), and Allah (swt) has disassociated from him, as well as from his religion. He is a disbeliever, an apostate from Islam, because the Imam is appointed by Allah (swt), and his religion is the religion of Allah (swt). Whoever disassociates from the religion of Allah (swt) is a disbeliever, and his blood is lawful in that situation unless he repents and returns to Allah (swt), the Almighty and Majestic, from what he has said." Imam (as) further said: "Whoever attacks a believer intending to harm his wealth or his life, his blood is lawful to the believer in that situation."

5193 - وَ رَوَى اِبْنُ فَضَّالٍ عَنِ اِبْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يَقَعُ عَلَى اَلرَّجُلِ فَيَقْتُلُهُ فَمَاتَ اَلْأَعْلَى قَالَ "لاَ شَيْءَ عَلَى اَلْأَسْفَلِ".

Hadith.5193 - Ibn Faddal narrated from Ibn Bukayr from Abu Abdullah (as) regarding a man who falls upon another man and kills him, and the one on top dies. Imam (as) said: "There is no liability upon the one below."

5194 - رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ ضُرِبَ بِعَصاً فَلَمْ تُرْفَعْ عَنْهُ حَتَّى قُتِلَ أَ يُدْفَعُ اَلْقَاتِلُ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ قَالَ "نَعَمْ وَ لَكِنْ لاَ يُتْرَكُ أَنْ يُعْبَثَ بِهِ وَ لَكِنْ يُجَازُ عَلَيْهِ".

Hadith.5194 - Hisham ibn Salim narrated from Sulayman ibn Khalid, who said: I asked Abu Abdullah (as) about a man who was struck with a stick and was not released until he was killed. Should the killer be handed over to the heirs of the slain? Imam (as) said: "Yes, but he should not be left for them to abuse; rather, retribution should be carried out upon him."

5195 - وَ رَوَى اَلْفَضْلُ بْنُ عَبْدِ اَلْمَلِكِ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: "إِذَا ضَرَبَ اَلرَّجُلُ بِالْحَدِيدَةِ فَذَلِكَ اَلْعَمْدُ" قَالَ وَ سَأَلْتُهُ عَنِ اَلْخَطَإِ اَلَّذِي فِيهِ اَلدِّيَةُ وَ اَلْكَفَّارَةُ أَ هُوَ اَلرَّجُلُ يَضْرِبُ اَلرَّجُلَ فَلاَ يَتَعَمَّدُ قَتْلَهُ قَالَ "نَعَمْ" قُلْتُ فَإِذَا رَمَى شَيْئاً فَأَصَابَ رَجُلاً قَالَ "ذَلِكَ اَلْخَطَأُ اَلَّذِي لاَ يُشَكُّ فِيهِ وَ عَلَيْهِ كَفَّارَةٌ وَ دِيَةٌ".

Hadith.5195 - Al-Fadl ibn Abd Al-Malik narrated from Imam (as) that he said: "If a man strikes with an iron weapon, that is considered intentional killing (Al-'amd)." He said: "I asked Imam (as) about accidental killing (khata) for which blood money (diyyah) and expiation (kaffarah) are required - would this include a man who strikes another without intending to kill him? Imam (as) replied: "Yes." I then asked: "What if he throws something and it hits a man?" Imam (as) said: "That is unquestionably accidental killing, and it requires both expiation and blood money."

5196 - وَ رَوَى اَلنَّضْرُ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : "فِي اَلْخَطَإِ شِبْهِ اَلْعَمْدِ أَنْ يُقْتَلَ بِالسَّوْطِ أَوْ بِالْحَجَرِ أَوْ بِالْعَصَا إِنَّ دِيَةَ ذَلِكَ تُغَلَّظُ وَ هِيَ مِائَةٌ مِنَ اَلْإِبِلِ فِيهَا أَرْبَعُونَ خَلِفَةً بَيْنَ ثَنِيَّةٍ إِلَى بَازِلِ عَامِهَا وَ ثَلاَثُونَ حِقَّةً وَ ثَلاَثُونَ اِبْنَةَ لَبُونٍ وَ اَلْخَطَأُ يَكُونُ فِيهِ ثَلاَثُونَ حِقَّةً وَ ثَلاَثُونَ اِبْنَةَ لَبُونٍ وَ عِشْرُونَ اِبْنَةَ مَخَاضٍ وَ عِشْرُونَ اِبْنَ لَبُونٍ ذَكَرٍ وَ قِيمَةُ كُلِّ بَعِيرٍ مِنَ اَلْوَرِقِ مِائَةٌ وَ عِشْرُونَ دِرْهَماً أَوْ عَشَرَةُ دَنَانِيرَ وَ مِنَ اَلْغَنَمِ قِيمَةُ كُلِّ وَاحِدٍ مِنَ اَلْإِبِلِ عِشْرُونَ شَاةً".

Hadith.5196 - Al-Naḍr narrated from Abdullah ibn Sinan, who said: I heard Abu Abdullah (as) say that the Commander of the Faithful (as) said: "In the case of accidental killing resembling intentional killing (khaṭaʾ shibh Al-Amd), such as when someone is killed with a whip, a stone, or a stick, the blood money (diyyah) is made more severe. It is one hundred camels, among which are forty pregnant camels between the second and fourth year, thirty mature she-camels (hiqqah), and thirty young she-camels (ibnat labun). For unintentional accidental killing (khaṭaʾ), the blood money is thirty mature she-camels (hiqqah), thirty young she-camels (ibnat labun), twenty one-year-old she-camels (ibnat makhaḍ), and twenty male young camels (ibn labun). The value of each camel in silver is one hundred and twenty dirhams or ten dinars. In sheep, the value of each camel is equivalent to twenty sheep."

5197 - وَ سَأَلَ مُعَاوِيَةُ بْنُ وَهْبٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنْ دِيَةِ اَلْعَمْدِ فَقَالَ "مِائَةٌ مِنْ فُحُولَةِ اَلْإِبِلِ اَلْمَسَانِّ فَإِنْ لَمْ يَكُنْ فَمَكَانَ كُلِّ جَمَلٍ عِشْرُونَ مِنْ فُحُولَةِ اَلْغَنَمِ".

Hadith.5197 - Muawiyah ibn Wahb asked Abu Abdullah (as) about the blood money (diyyah) for intentional killing. Imam (as) said: "It is one hundred mature male camels. If they are not available, then for each camel, twenty mature male sheep are to be given in its place."

5199 - وَ سَأَلَ سُلَيْمَانُ بْنُ خَالِدٍ أَبَا عَبْدِ اَللَّهِ ع: عَنْ رَجُلٍ اِسْتَأْجَرَ ظِئْراً فَأَعْطَاهَا وَلَدَهُ فَكَانَ عِنْدَهَا فَانْطَلَقَتِ اَلظِّئْرُ فَاسْتَأْجَرَتْ أُخْرَى فَغَابَتِ اَلظِّئْرُ بِالْوَلَدِ فَلاَ يُدْرَى مَا صُنِعَ بِهِ وَ اَلظِّئْرُ لاَ تُكَافَى قَالَ "اَلدِّيَةُ كَامِلَةً".

Hadith.5199 - Sulayman ibn Khalid asked Abu Abdullah (as) about a man who hired a wet nurse and entrusted his child to her. While the child was with her, the wet nurse went and hired another woman to care for the child. This second wet nurse then disappeared with the child, and it became unknown what happened to the child, and the original wet nurse could not be held accountable. Imam (as) said: "The full blood money (diyyah) must be paid."

5200 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْحَسَنِ بْنِ حَيٍّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ ع عَنْ رَجُلٍ وُجِدَ مَقْتُولاً فَجَاءَ رَجُلاَنِ إِلَى وَلِيِّهِ فَقَالَ أَحَدُهُمَا أَنَا قَتَلْتُهُ عَمْداً وَ قَالَ اَلْآخَرُ أَنَا قَتَلْتُهُ خَطَأً فَقَالَ "إِنْ هُوَ أَخَذَ بِقَوْلِ صَاحِبِ اَلْعَمْدِ فَلَيْسَ لَهُ عَلَى صَاحِبِ اَلْخَطَإِ شَيْءٌ وَ إِنْ هُوَ أَخَذَ بِقَوْلِ صَاحِبِ اَلْخَطَإِ فَلَيْسَ لَهُ عَلَى صَاحِبِ اَلْعَمْدِ شَيْءٌ".

Hadith.5200 - Al-Hasan ibn Mahbub narrated from Al-Hasan ibn Hayy, who said: I asked Abu Abdullah (as) about a man who was found murdered. Two men came to guardian of the victim; one of them said: "I killed him intentionally," and other said: "I killed him by mistake." Imam (as) said: "If the guardian accepts the statement of the one who confessed to intentional killing, then he has no claim against the one who confessed to accidental killing. And if he accepts the statement of the one who confessed to accidental killing, then he has no claim against the one who confessed to intentional killing."

5201 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ سَمِعْتُ اِبْنَ أَبِي لَيْلَى يَقُولُ: كَانَتِ اَلدِّيَةُ فِي اَلْجَاهِلِيَّةِ مِائَةً مِنَ اَلْإِبِلِ فَأَقَرَّهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ثُمَّ إِنَّهُ فَرَضَ عَلَى أَهْلِ اَلْبَقَرِ مِائَتَيْ بَقَرَةٍ وَ فَرَضَ عَلَى أَهْلِ اَلشَّاةِ أَلْفَ شَاةٍ وَ عَلَى أَهْلِ اَلْحُلَلِ مِائَةَ حُلَّةٍ قَالَ عَبْدُ اَلرَّحْمَنِ فَسَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَمَّا رَوَاهُ اِبْنُ أَبِي لَيْلَى فَقَالَ "كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ يَقُولُ "اَلدِّيَةُ أَلْفُ دِينَارٍ وَ قِيمَةُ اَلدِّينَارِ عَشَرَةُ دَرَاهِمَ وَ عَلَى أَهْلِ اَلذَّهَبِ أَلْفُ دِينَارٍ وَ عَلَى أَهْلِ اَلْوَرِقِ عَشَرَةُ آلاَفِ دِرْهَمٍ وَ عَشَرَةُ آلاَفٍ لِأَهْلِ اَلْأَمْصَارِ وَ لِأَهْلِ اَلْبَوَادِي اَلدِّيَةُ مِائَةٌ مِنَ اَلْإِبِلِ وَ لِأَهْلِ اَلسَّوَادِ مِائَتَا بَقَرَةٍ أَوْ أَلْفُ شَاةٍ" ".

Hadith.5201 - Al-Hasan ibn Mahbub narrated from Abd Al-Rahman ibn Al-Hajjaj, who said: I heard Ibn Abi Layla say, "In the pre-Islamic era, the blood money (diyyah) was one hundred camels, and the Messenger of Allah (swt) (peace be upon him and his family) affirmed it. Then he imposed on the people of cattle two hundred cows, on the people of sheep one thousand sheep, and on the people of garments one hundred garments." Abd Al-Rahman said: 'I asked Abu Abdullah (as) about what Ibn Abi Layla narrated, and Imam (as) said: "Imam Ali ibn Abi Talib (as) used to say: 'The blood money is one thousand dinars, and the value of a dinar is ten dirhams. For the people of gold, it is one thousand dinars; for the people of silver, it is ten thousand dirhams; for the people of the cities, it is ten thousand; for the people of the deserts, the blood money is one hundred camels; and for the people of the villages, it is two hundred cows or one thousand sheep.'"

5202 - وَ سَمِعَ كُلَيْبُ بْنُ مُعَاوِيَةَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "مَنْ قَتَلَ فِي شَهْرٍ حَرَامٍ فَعَلَيْهِ دِيَةٌ وَ ثُلُثٌ".

Hadith.5202 - Kulayb ibn Muawiyah heard Abu Abdullah Imam Al-Sadiq (as) say: "Whoever kills during a sacred month (haram month) is liable for the full blood money (diyyah) plus one-third."

5203 - وَ رَوَى أَبَانٌ عَنْ زُرَارَةَ أَنَّهُ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "إِذَا قَتَلَ اَلرَّجُلُ فِي شَهْرٍ حَرَامٍ صَامَ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ أَشْهُرِ اَلْحُرُمِ".

Hadith.5203 - Aban narrated from Zurarah, who said: I heard Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) say, "If a man kills during a sacred month (haram month), he must fast for two consecutive months from the sacred months."

5204 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَتَلَ رَجُلاً مُسْلِماً عَمْداً فَلَمْ يَكُنْ لِلْمَقْتُولِ أَوْلِيَاءُ مِنَ اَلْمُسْلِمِينَ إِلاَّ أَوْلِيَاءُ مِنْ أَهْلِ اَلذِّمَّةِ مِنْ قَرَابَتِهِ فَقَالَ "عَلَى اَلْإِمَامِ أَنْ يَعْرِضَ عَلَى قَرَابَتِهِ مِنْ أَهْلِ بَيْتِهِ اَلْإِسْلاَمَ فَمَنْ أَسْلَمَ مِنْهُمْ فَهُوَ وَلِيُّهُ يُدْفَعُ اَلْقَاتِلُ إِلَيْهِ فَإِنْ شَاءَ قَتَلَ وَ إِنْ شَاءَ عَفَا وَ إِنْ شَاءَ أَخَذَ اَلدِّيَةَ فَإِنْ لَمْ يُسْلِمْ مِنْ قَرَابَتِهِ أَحَدٌ كَانَ اَلْإِمَامُ وَلِيَّ أَمْرِهِ إِنْ شَاءَ قَتَلَ وَ إِنْ شَاءَ أَخَذَ اَلدِّيَةَ فَجَعَلَهَا فِي بَيْتِ مَالِ اَلْمُسْلِمِينَ لِأَنَّ جِنَايَةَ اَلْمَقْتُولِ كَانَتْ عَلَى اَلْإِمَامِ فَكَذَلِكَ تَكُونُ دِيَتُهُ لِإِمَامِ اَلْمُسْلِمِينَ " قُلْتُ فَإِنْ عَفَا عَنْهُ اَلْإِمَامُ فَقَالَ "إِنَّمَا هُوَ حَقٌّ لِجَمِيعِ اَلْمُسْلِمِينَ وَ إِنَّمَا عَلَى اَلْإِمَامِ أَنْ يَقْتُلَ أَوْ يَأْخُذَ اَلدِّيَةَ وَ لَيْسَ لَهُ أَنْ يَعْفُوَ".

Hadith.5204 - Al-Hasan ibn Mahbub narrated from Abu Walad, who said: I asked Abu Abdullah (as) about a man who intentionally killed a Muslim man, but the murdered man had no heirs among the Muslims, only relatives from the People of the Book (Ahl Al-Dhimmah) from his family. Imam (as) said: "It is upon the Imam to offer Islam to his non-Muslim relatives. Whoever among them accepts Islam becomes his heir, and the killer is handed over to him. If he wishes, he may kill him, or if he wishes, he may forgive him, or if he wishes, he may take the blood money (diyyah). If none of his relatives accept Islam, then the Imam becomes responsible for his case. If the Imam wishes, he may execute the killer, or if he wishes, he may take the blood money and deposit it in the public treasury (Bayt Al-Mal) of the Muslims because the responsibility of protecting the murdered person was upon Imam, and likewise, his blood money belongs to Imam of Muslims." I asked: "What if the Imam forgives the killer?" Imam (as) replied: "It is a right belonging to all Muslims. The Imam must either execute the killer or take the blood money, but he does not have the right to pardon."

5205 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ دَفَعَ رَجُلاً عَلَى رَجُلٍ فَقَتَلَهُ فَقَالَ "اَلدِّيَةُ عَلَى اَلَّذِي وَقَعَ عَلَى اَلرَّجُلِ فَقَتَلَهُ لِأَوْلِيَاءِ اَلْمَقْتُولِ" قَالَ "وَ يَرْجِعُ اَلْمَدْفُوعُ بِالدِّيَةِ عَلَى اَلَّذِي دَفَعَهُ" قَالَ "وَ إِنْ أَصَابَ اَلْمَدْفُوعَ شَيْءٌ فَهُوَ عَلَى اَلدَّافِعِ أَيْضاً".

Hadith.5205 - Ibn Mahbub narrated from Ali ibn Ri'ab from Abdullah ibn Sinan from Abu Abdullah (as) regarding a man who pushed another man onto someone else, causing that person's death. Imam (as) said: "The blood money (diyyah) is upon the one who fell onto the man and killed him, and it must be paid to the heirs of the murdered person." Imam (as) further said: "Then the one who was pushed may seek the diyyah from the one who pushed him." Imam (as) also said: "And if the one who was pushed suffers any harm, the responsibility falls upon the one who pushed him as well."

5206 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "تُسْتَأْدَى دِيَةُ اَلْخَطَإِ فِي ثَلاَثِ سِنِينَ وَ تُسْتَأْدَى دِيَةُ اَلْعَمْدِ فِي سَنَةٍ".

Hadith.5206 - Ibn Mahbub narrated from Abu Walad from Abu Abdullah (as), who said: The Commander of the Faithful (as) used to say, "The blood money (diyyah) for accidental killing (khaṭaʾ) is to be paid over three years, while the blood money for intentional killing (Amd) must be paid within one year."

5207 - وَ رَوَى جَعْفَرُ بْنُ بَشِيرٍ عَنْ مُعَلًّى أَبِي عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: ۝ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفّٰارَةٌ لَهُ ۝ قَالَ "يُكَفَّرُ عَنْهُ مِنْ ذُنُوبِهِ عَلَى قَدْرِ مَا عَفَا عَنِ اَلْعَمْدِ.

Hadith.5207 - Jafar ibn Bashir narrated from Mualla Abu Uthman from Abu Abdullah (as), who said: I asked Imam (as) about the saying of Allah (swt), the Almighty and Majestic: "But if one remits it as charity, it is an expiation for him.". (Surah Al-Ma'idah 5:45) Imam (as) said: "A portion of his sins will be expiated according to the extent of the forgiveness granted in the case of intentional killing."

5208 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قَتَلَ رَجُلاً عَمْداً فَرُفِعَ إِلَى اَلْوَالِي فَدَفَعَهُ اَلْوَالِي إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ لِيَقْتُلُوهُ فَوَثَبَ عَلَيْهِمْ قَوْمٌ فَخَلَّصُوا اَلْقَاتِلَ مِنْ أَيْدِي اَلْأَوْلِيَاءِ فَقَالَ "أَرَى أَنْ يُحْبَسَ اَلَّذِينَ خَلَّصُوا اَلْقَاتِلَ مِنْ أَيْدِي اَلْأَوْلِيَاءِ أَبَداً حَتَّى يَأْتُوا بِالْقَاتِلِ" قِيلَ لَهُ فَإِنْ مَاتَ اَلْقَاتِلُ وَ هُمْ فِي اَلسِّجْنِ فَقَالَ "إِنْ مَاتَ فَعَلَيْهِمُ اَلدِّيَةُ يُؤَدُّونَهَا إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ".

Hadith.5208 - Ibn Mahbub narrated from Abu Ayyub from Hariz from Abu Abdullah (as), who said: I asked Imam (as) about a man who intentionally killed another man. The matter was presented to the governor, and the governor handed the killer over to the heirs of the murdered person to execute him. However, a group of people attacked and rescued the killer from the heirs. Imam (as) said: "I believe that those who rescued the killer from the hands of the heirs should be imprisoned indefinitely until they bring back the killer." It was asked: "What if the killer dies while they are in prison?" Imam (as) replied: "If he dies, then they must pay the blood money (diyyah) to the heirs of the murdered person."

5209 - وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ زِيَادِ بْنِ سُوقَةَ عَنِ اَلْحَكَمِ بْنِ عُتَيْبَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ فِي اَلْعَمْدِ وَ اَلْخَطَإِ فِي اَلْقَتْلِ وَ فِي اَلْجِرَاحَاتِ فَقَالَ "لَيْسَ اَلْخَطَأُ مِثْلَ اَلْعَمْدِ اَلْعَمْدُ فِيهِ اَلْقَتْلُ وَ اَلْجِرَاحَاتُ فِيهَا اَلْقِصَاصُ وَ اَلْخَطَأُ فِي اَلْقَتْلِ وَ اَلْجِرَاحَاتِ فِيهِمَا اَلدِّيَةُ" وَ قَالَ ثُمَّ قَالَ لِي "يَا حَكَمُ إِذَا كَانَ اَلْخَطَأُ مِنَ اَلْقَاتِلِ أَوِ اَلْخَطَأُ مِنَ اَلْجَارِحِ وَ كَانَ بَدَوِيّاً فَدِيَةُ مَا جَنَى اَلْبَدَوِيُّ مِنَ اَلْخَطَإِ عَلَى أَوْلِيَائِهِ مِنَ اَلْبَدَوِيِّينَ" قَالَ "وَ إِذَا كَانَ اَلْجَارِحُ قَرَوِيّاً فَإِنَّ دِيَةَ مَا جَنَى مِنَ اَلْخَطَإِ عَلَى أَوْلِيَائِهِ اَلْقَرَوِيِّينَ".

Hadith.5209 - Hisham ibn Salim narrated from Ziyad ibn Suqah from Al-Hakam ibn Utaybah, who said: I asked Abu Jafar (as), "What do you say about intentional and accidental killing and in cases of injuries?" Imam (as) replied: "Accidental killing is not the same as intentional killing. In intentional killing, execution (qiṣaṣ) applies, and for injuries, retribution applies. In accidental killing and injuries, there is blood money (diyyah)." Then Imam (as) said to me: "O' Hakam, if the unintentional act is committed by the killer or the one who inflicted the injury, and he is a Bedouin, then the diyyah for what the Bedouin has done by mistake falls upon his fellow Bedouin relatives. And if the one who caused the injury is a villager, then the diyyah for what he has done by mistake falls upon his fellow villagers."

5210 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَمَرَ رَجُلاً حُرّاً أَنْ يَقْتُلَ رَجُلاً فَقَتَلَهُ قَالَ "يُقْتَلُ بِهِ اَلَّذِي وَلِيَ قَتْلَهُ وَ يُحْبَسُ اَلَّذِي أَمَرَ بِقَتْلِهِ فِي اَلسِّجْنِ أَبَداً حَتَّى يَمُوتَ".

Hadith.5210 - Ibn Mahbub narrated from Ali ibn Ri'ab from Zurarah from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who commanded a free man to kill another man, and he carried out the killing. Imam (as) said: "The one who directly committed the murder shall be executed, and the one who ordered the killing shall be imprisoned forever until he dies."

5211 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَتَلَ أُمَّهُ قَالَ "لاَ يَرِثُهَا وَ يُقْتَلُ بِهَا صَاغِراً وَ لاَ أَظُنُّ قَتْلَهُ بِهَا كَفَّارَةً لِذَنْبِهِ".

Hadith.5211 - Ibn Mahbub narrated from Ali ibn Ri'ab from Abu Ubaydah, who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a man who killed his mother. Imam (as) said: "He does not inherit from her, and he is to be executed for her murder in a state of humiliation. Yet, I do not believe that his execution will serve as an expiation for his sin."

5212 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَتَلَ رَجُلاً خَطَأً فِي أَشْهُرِ اَلْحُرُمِ قَالَ "عَلَيْهِ اَلدِّيَةُ وَ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ أَشْهُرِ اَلْحُرُمِ" قُلْتُ إِنَّ هَذَا يَدْخُلُ فِيهِ اَلْعِيدُ وَ أَيَّامُ اَلتَّشْرِيقِ فَقَالَ "يَصُومُهُ فَإِنَّهُ حَقٌّ لَزِمَهُ".

Hadith.5212 - Ibn Mahbub narrated from Ali ibn Ri'ab from Zurarah, who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a man who accidentally killed another man during the sacred months (Ashhur Al-Hurum). Imam (as) said: "He must pay the blood money (diyyah) and fast for two consecutive months from the sacred months." I said: "But this period includes Eid and the days of Tashriq (the days following Eid Al-Adha)." Imam (as) replied: "He must still fast them, for it is an obligation that has become binding upon him."

5213 - وَ فِي رِوَايَةِ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "عَلَيْهِ دِيَةٌ وَ ثُلُثٌ".

Hadith.5213 - In the narration of Aban from Zurarah from Abu Abdullah (as), he said: "He must pay the full blood money (diyyah) plus one-third."

5214 - وَ رَوَى ظَرِيفُ بْنُ نَاصِحٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "لَوْ أَنَّ رَجُلاً ضَرَبَ رَجُلاً بِخَزَفَةٍ أَوْ بِآجُرَّةٍ فَمَاتَ كَانَ مُتَعَمِّداً".

Hadith.5214 - Zarif ibn Naṣih narrated from Ali ibn Abi Hamzah from Abu Basir, who said: Abu Abdullah (as) said: "If a man strikes another man with a piece of pottery or a brick and he dies, it is considered intentional killing."

5215 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنِ اِمْرَأَةٍ أَعْنَفَ عَلَيْهَا اَلرَّجُلُ فَزَعَمَ أَنَّهَا مَاتَتْ مِنْ عُنْفِهِ عَلَيْهَا قَالَ "اَلدِّيَةُ كَامِلَةً وَ لاَ يُقْتَلُ اَلرَّجُلُ".

Hadith.5215 - Ibn Abi Umayr narrated from Hisham ibn Salim and others from Abu Abdullah (as) that that Imam (as) was asked about a woman upon whom a man used excessive force, and he claimed that she died due to his violence against her. Imam (as) said: "The full blood money (diyyah) must be paid, but the man is not to be executed."

5216 - وَ فِي نَوَادِرِ إِبْرَاهِيمَ بْنِ هَاشِمٍ : أَنَّ اَلصَّادِقَ عَلَيْهِ اَلسَّلاَمُ سُئِلَ عَنْ رَجُلٍ أَعْنَفَ عَلَى اِمْرَأَةٍ أَوِ اِمْرَأَةٍ أَعْنَفَتْ عَلَى زَوْجِهَا فَقَتَلَ أَحَدُهُمَا اَلْآخَرَ قَالَ "لاَ شَيْءَ عَلَيْهِمَا إِذَا كَانَا مَأْمُونَيْنِ فَإِنِ اُتُّهِمَا لَزِمَهُمَا اَلْيَمِينُ بِاللَّهِ أَنَّهُمَا لَمْ يُرِيدَا اَلْقَتْلَ".

Hadith.5216 - In Nawadir of Ibrahim ibn Hashim, it is narrated that Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a man who violently assaulted a woman or a woman who violently assaulted her husband, and one of them ended up killing the other. Imam (as) said: "There is nothing upon either of them if they are considered trustworthy. However, if they are suspected, they must swear an oath by Allah (swt) that they did not intend to kill."

5217 - وَ رَوَى دَاوُدُ بْنُ سِرْحَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلَيْنِ قَتَلاَ رَجُلاً قَالَ "إِنْ شَاءَ أَوْلِيَاءُ اَلْمَقْتُولِ أَنْ يُؤَدُّوا دِيَةً وَ يَقْتُلُوهُمَا جَمِيعاً قَتَلُوهُمَا".

Hadith.5217 - Dawud ibn Sirhan narrated from Abu Abdullah (as) regarding two men who killed another man. Imam (as) said: "If the heirs of the murdered person wish to pay the blood money (diyyah) and execute both of them, they may kill them both."

5218 - وَ رَوَى سَمَاعَةُ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي قَوْلِهِ عَزَّ وَ جَلَّ ۝ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبٰاعٌ بِالْمَعْرُوفِ ۝ مَا ذَاكَ اَلشَّيْءُ قَالَ "هُوَ اَلرَّجُلُ يَقْبَلُ اَلدِّيَةَ فَأَمَرَ اَللَّهُ عَزَّ وَ جَلَّ اَلَّذِي لَهُ اَلْحَقُّ أَنْ يَتَّبِعَهُ بِمَعْرُوفٍ وَ لاَ يُعْسِرَهُ وَ أَمَرَ اَلَّذِي عَلَيْهِ اَلْحَقُّ أَنْ لاَ يَظْلِمَهُ وَ أَنْ يُؤَدِّيَهُ إِلَيْهِ بِإِحْسَانٍ إِذَا أَيْسَرَ" فَقُلْتُ أَ رَأَيْتَ قَوْلَهُ عَزَّ وَ جَلَّ ۝ فَمَنِ اِعْتَدىٰ بَعْدَ ذٰلِكَ فَلَهُ عَذٰابٌ أَلِيمٌ ۝ قَالَ "هُوَ اَلرَّجُلُ يَقْبَلُ اَلدِّيَةَ أَوْ يُصَالِحُ ثُمَّ يَجِيءُ بَعْدُ فَيُمَثِّلُ أَوْ يَقْتُلُ فَوَعَدَهُ اَللَّهُ عَزَّ وَ جَلَّ عَذَاباً أَلِيماً".

Hadith.5218 - Samaah narrated from Abu Basir from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding the saying of Allah (swt), the Almighty and Majestic: "But if any remission is made by the brother of the slain, then grant [him] a suitable follow-up" (Surah Al-Baqarah 2:178). I asked: "What is that 'remission'?" Imam (as) said: "It is when a person accepts the blood money (diyyah). Allah (swt), the Almighty and Majestic, commanded the one who has the right (the victim's heir) to pursue it in a good manner and not to make it difficult, and He (swt) commanded the one who owes the blood money not to wrong him and to pay it with kindness when he becomes able to do so." I then asked: "What about Allah's (swt) saying: 'But whoever transgresses after that will have a painful punishment'?" (Surah Al-Baqarah 2:178). Imam (as) said: "This refers to the person who accepts the blood money or agrees to a settlement and then later comes back to mutilate or kill (the killer). Allah (swt), the Almighty and Majestic, has promised him a painful punishment."

5219 - وَ رَوَى دَاوُدُ بْنُ سِرْحَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ حَمَلَ عَلَى رَأْسِهِ مَتَاعاً فَأَصَابَ إِنْسَاناً فَمَاتَ أَوْ كَسَرَ مِنْهُ شَيْئاً قَالَ "هُوَ مَأْمُونٌ".

Hadith.5219 - Dawud ibn Sirhan narrated from Abu Abdullah (as) regarding a man who was carrying goods on his head and accidentally struck a person, causing death or breaking something. Imam (as) said: "He is not held liable (ma'mun)."

5220 - وَ رَوَى مُحَمَّدُ بْنُ أَسْلَمَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي اَلْحَسَنِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ رَجُلٌ قَتَلَ رَجُلاً مُتَعَمِّداً أَوْ خَطَأً وَ عَلَيْهِ دَيْنٌ وَ مَالٌ فَأَرَادَ أَوْلِيَاؤُهُ أَنْ يَهَبُوا دَمَهُ لِلْقَاتِلِ فَقَالَ "إِنْ وَهَبُوا دَمَهُ ضَمِنُوا اَلدَّيْنَ " قُلْتُ فَإِنْ هُمْ أَرَادُوا قَتْلَهُ فَقَالَ "إِنْ قُتِلَ عَمْداً قُتِلَ قَاتِلُهُ وَ أَدَّى عَنْهُ اَلْإِمَامُ اَلدَّيْنَ مِنْ سَهْمِ اَلْغَارِمِينَ" قُلْتُ فَإِنَّهُ قُتِلَ عَمْداً وَ صَالَحَ أَوْلِيَاؤُهُ قَاتِلَهُ عَلَى اَلدِّيَةِ فَعَلَى مَنِ اَلدَّيْنُ عَلَى أَوْلِيَائِهِ مِنَ اَلدِّيَةِ أَوْ عَلَى إِمَامِ اَلْمُسْلِمِينَ فَقَالَ "بَلْ يُؤَدُّونَ دَيْنَهُ مِنْ دِيَتِهِ اَلَّتِي صَالَحُوا عَلَيْهَا أَوْلِيَاؤُهُ فَإِنَّهُ أَحَقُّ بِدِيَتِهِ مِنْ غَيْرِهِ".

Hadith.5220 - Muhammad ibn Aslam narrated from Ali ibn Abi Hamzah from Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (as), who said: I asked Imam (as): "May I be your ransom! A man was killed, whether intentionally or accidentally, and he had debts and wealth. His heirs wanted to pardon the killer. What is the ruling?" Imam (as) said: "If they pardon his blood, they are responsible for paying his debts." I asked: "What if they wish to execute the killer?" Imam (as) said: "If he is killed intentionally, his killer is to be executed, and the Imam will pay his debt from the gharimin (debtors) portion of the public treasury (Bayt Al-Mal)." I asked: "If he was killed intentionally and his heirs reconciled with the killer for blood money (diyyah), who is responsible for the debt? Is it upon his heirs from the blood money or upon the Imam of the Muslims?" Imam (as) replied: "Rather, they must pay his debt from the diyyah they accepted in the settlement because he is more entitled to his blood money than anyone else."

5221 - وَ فِي رِوَايَةِ اِبْنِ بُكَيْرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "كُلُّ مَنْ قَتَلَ بِشَيْءٍ صَغِيرٍ أَوْ كَبِيرٍ بَعْدَ أَنْ يَتَعَمَّدَ فَعَلَيْهِ اَلْقَوَدُ".

Hadith.5221 - In the narration of Ibn Bukayr, Abu Abdullah (as) said: "Whoever intentionally kills with anything, whether small or large, is subject to retribution (qiṣaṣ)."

5222 - وَ رَوَى اَلْبَزَنْطِيُّ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ ضَرَبَ رَجُلاً بِعَصاً عَلَى رَأْسِهِ فَثَقُلَ لِسَانُهُ قَالَ "يُعْرَضُ عَلَيْهِ حُرُوفُ اَلْمُعْجَمِ فَمَا أَفْصَحَ مِنْهَا فَلاَ شَيْءَ فِيهِ وَ مَا لَمْ يُفْصِحْ بِهِ كَانَ عَلَيْهِ اَلدِّيَةُ وَ هِيَ ثَمَانِيَةٌ وَ عِشْرُونَ حَرْفاً".

Hadith.5222 - Al-Bazanti narrated from Abdullah ibn Sinan from Abu Abdullah (as) regarding a man who struck another man on the head with a stick, causing his speech to become impaired. Imam (as) said: "He should be tested with the letters of the Arabic alphabet. For the letters he can articulate clearly, there is no liability. But for the letters he cannot pronounce clearly, there is blood money (diyyah) due for each, and the total is twenty-eight letters."

5223 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنِ اَلْغُلاَمِ لَمْ يُدْرِكْ وَ اِمْرَأَةٍ قَتَلاَ رَجُلاً فَقَالَ "إِنَّ خَطَأَ اَلْمَرْأَةِ وَ اَلْغُلاَمِ عَمْدٌ فَإِنْ أَحَبَّ أَوْلِيَاءُ اَلْمَقْتُولِ أَنْ يَقْتُلُوهُمَا قَتَلُوهُمَا وَ يَرُدُّونَ عَلَى أَوْلِيَاءِ اَلْغُلاَمِ خَمْسَةَ آلاَفِ دِرْهَمٍ وَ إِنْ أَحَبُّوا أَنْ يَقْتُلُوا اَلْغُلاَمَ قَتَلُوهُ وَ تَرُدُّ اَلْمَرْأَةُ عَلَى أَوْلِيَاءِ اَلْغُلاَمِ رُبُعَ اَلدِّيَةِ" قَالَ "وَ إِنْ أَحَبَّ أَوْلِيَاءُ اَلْمَقْتُولِ أَنْ يَقْتُلُوا اَلْمَرْأَةَ قَتَلُوهَا وَ يَرُدُّ اَلْغُلاَمُ عَلَى أَوْلِيَاءِ اَلْمَرْأَةِ رُبُعَ اَلدِّيَةِ" قَالَ "وَ إِنْ أَحَبَّ أَوْلِيَاءُ اَلْمَقْتُولِ أَنْ يَأْخُذُوا اَلدِّيَةَ كَانَ عَلَى اَلْغُلاَمِ نِصْفُ اَلدِّيَةِ وَ عَلَى اَلْمَرْأَةِ نِصْفُ اَلدِّيَةِ".

Hadith.5223 - Al-Hasan ibn Mahbub narrated from Hisham ibn Salim from Abu Basir from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) that he was asked about a young boy who had not reached maturity and a woman who together killed a man. Imam (as) said: "The mistake (khaṭaʾ) of a woman and a boy is considered intentional killing (Amd). If the heirs of the murdered person wish to kill both of them, they may do so, but they must return five thousand dirhams to the boy's heirs.If they wish to kill the boy, they may do so, and the woman must return a quarter of the blood money (diyyah) to the boy's heirs. If the heirs of the murdered person wish to kill the woman, they may do so, and the boy must return a quarter of the blood money to the woman's heirs. If the heirs of the murdered person choose to accept blood money, then half of the diyyah is upon the boy and half upon the woman."

5225 - وَ رَوَى أَبُو أُسَامَةَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: فِي اِمْرَأَةٍ قَتَلَتْ رَجُلاً مُتَعَمِّدَةً فَقَالَ "إِنْ شَاءَ أَهْلُهُ أَنْ يَقْتُلُوهَا قَتَلُوهَا وَ لَيْسَ يَجْنِي أَحَدٌ جِنَايَةً عَلَى أَكْثَرَ مِنْ نَفْسِهِ ".

Hadith.5225 - Abu Usamah narrated from Abdullah ibn Sinan from Abu Abdullah (as) regarding a woman who intentionally killed a man. Imam (as) said: "If the family of the murdered person wishes to kill her, they may do so. No one bears the burden of a crime beyond their own soul."

5226 - وَ رَوَى اَلسَّكُونِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ وَ غُلاَمٍ اِجْتَمَعَا فِي قَتْلِ رَجُلٍ فَقَتَلاَهُ فَقَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ "إِذَا بَلَغَ اَلْغُلاَمُ خَمْسَةَ أَشْبَارٍ اُقْتُصَّ مِنْهُ وَ اُقْتُصَّ لَهُ وَ إِنْ لَمْ يَكُنْ بَلَغَ اَلْغُلاَمُ خَمْسَةَ أَشْبَارٍ فَقُضِيَ بِالدِّيَةِ".

Hadith.5226 - Al-Sakuni narrated from Abu Abdullah (as) regarding a man and a boy who together killed a man. Imam (as) said: The Commander of the Faithful (as) stated: "If the boy has reached five hand spans in height, then retribution (qiṣaṣ) is carried out against him and for him. However, if the boy has not yet reached five hand spans, the ruling is the payment of blood money (diyyah)."

5227 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عُبَيْدَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ أَعْمَى فَقَأَ عَيْنَ صَحِيحٍ مُتَعَمِّداً فَقَالَ "يَا أَبَا عُبَيْدَةَ إِنَّ عَمْدَ اَلْأَعْمَى مِثْلُ اَلْخَطَإِ هَذَا فِيهِ اَلدِّيَةُ مِنْ مَالِهِ فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ فَإِنَّ دِيَةَ ذَلِكَ عَلَى اَلْإِمَامِ وَ لاَ يُبْطَلُ حَقُّ مُسْلِمٍ ".

Hadith.5227 - Al-Hasan ibn Mahbub narrated from Hisham ibn Salim from Ammar Al-Sabaṭi from Abu Ubaydah, who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a blind man who intentionally gouged out the eye of a sighted person. Imam (as) said: "O' Abu Ubaydah, the intentional act of a blind man is treated like a mistake (khaṭaʾ). The blood money (diyyah) must be paid from his wealth. If he has no wealth, then the diyyah is upon the Imam. The right of a Muslim must not be invalidated."

5228 - وَ رَوَى إِسْمَاعِيلُ بْنُ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "أَنَّ مُحَمَّدَ بْنَ أَبِي بَكْرٍ رَضِيَ اَللَّهُ عَنْهُ كَتَبَ إِلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : يَسْأَلُهُ عَنْ رَجُلٍ مَجْنُونٍ قَتَلَ رَجُلاً عَمْداً فَجَعَلَ عَلَيْهِ اَلسَّلاَمُ اَلدِّيَةَ عَلَى قَوْمِهِ وَ جَعَلَ خَطَأَهُ وَ عَمْدَهُ سَوَاءً".

Hadith.5228 - Ismaʿil ibn Abi Ziyad narrated from Abu Abdullah (as) that Muhammad ibn Abi Bakr (may Allah (swt) be pleased with him) wrote to the Commander of the Faithful (as) asking about a mentally ill man who intentionally killed another man. The Commander of the Faithful (as) ruled that the blood money (diyyah) was upon his tribe (Aqilah) and that both his accidental and intentional acts were to be treated the same.

5229 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ اَلْحَكَمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يَجْنِي فِي غَيْرِ اَلْحَرَمِ ثُمَّ يَلْجَأُ إِلَى اَلْحَرَمِ قَالَ "لاَ يُقَامُ عَلَيْهِ اَلْحَدُّ وَ لاَ يُطْعَمُ وَ لاَ يُسْقَى وَ لاَ يُكَلَّمُ وَ لاَ يُبَايَعُ فَإِنَّهُ إِذَا فُعِلَ ذَلِكَ بِهِ يُوشِكُ أَنْ يَخْرُجَ فَيُقَامَ عَلَيْهِ اَلْحَدُّ وَ إِنْ جَنَى فِي اَلْحَرَمِ جِنَايَةً أُقِيمَ عَلَيْهِ اَلْحَدُّ فِي اَلْحَرَمِ فَإِنَّهُ لَمْ يَرَ لِلْحَرَمِ حُرْمَةً".

Hadith.5229 - Ibn Abi Umayr narrated from Hisham ibn Al-Hakam from Abu Abdullah (as) regarding a man who commits a crime outside the Sacred Sanctuary (Al-Haram) and then seeks refuge within it. Imam (as) said: "The legal punishment (hadd) is not to be carried out on him, but he should not be given food or drink, nor spoken to, nor engaged in trade. By doing this to him, it is likely that he will leave, and then the punishment can be enforced upon him. However, if he commits a crime within the Sacred Sanctuary, the legal punishment must be carried out on him within the Haram, for he has shown no respect for its sanctity."

5230 - رَوَى اَلْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ أَبَانٍ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَشَرَةٌ قَتَلُوا رَجُلاً قَالَ "إِنْ شَاءَ أَوْلِيَاؤُهُ قَتَلُوهُمْ جَمِيعاً وَ غَرِمُوا تِسْعَ دِيَاتٍ وَ إِنْ شَاءُوا أَنْ يَتَخَيَّرُوا رَجُلاً فَيَقْتُلُوهُ قَتَلُوهُ وَ أَدَّى اَلتِّسْعَةُ اَلْبَاقُونَ إِلَى أَهْلِ اَلْمَقْتُولِ اَلْأَخِيرِ عُشْرَ اَلدِّيَةِ كُلُّ رَجُلٍ مِنْهُمْ قَالَ ثُمَّ إِنَّ اَلْوَالِيَ يَلِي أَدَبَهُمْ وَ حَبْسَهُمْ".

Hadith.5230 - Al-Qasim ibn Muhammad narrated from Aban from Al-Fuḍayl ibn Yasar, who said: I asked Abu Jafar (as) about ten men who killed a man. Imam (as) said: "If the heirs of the murdered person wish, they may kill all of them and pay nine blood monies (diyyat). But if they prefer to choose one of them to execute, they may do so, and the remaining nine must each pay one-tenth of the blood money to the heirs of the murdered person." Imam (as) added, "Afterward, the governor is responsible for disciplining and imprisoning them."

5231 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "قَضَى عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلَيْنِ أَمْسَكَ أَحَدُهُمَا وَ قَتَلَ اَلْآخَرُ فَقَالَ "يُقْتَلُ اَلْقَاتِلُ وَ يُحْبَسُ اَلْآخَرُ حَتَّى يَمُوتَ غَمّاً كَمَا حَبَسَهُ عَلَيْهِ حَتَّى مَاتَ غَمّاً" ".

Hadith.5231 - Hammad narrated from Al-Halabi from Abu Abdullah (as) who said: "Imam Ali ibn Abi Talib (as) ruled in the case of two men where one of them restrained the victim while the other killed him. Imam (as) said: 'The killer shall be executed, and the one who restrained the victim shall be imprisoned until he dies in grief, just as he caused the victim to be held until he died in grief.'"

5232 - وَ قَالَ: فِي عَشَرَةٍ اِشْتَرَكُوا فِي قَتْلِ رَجُلٍ قَالَ "يَتَخَيَّرُ أَهْلُ اَلْمَقْتُولِ فَأَيُّهُمْ شَاءُوا قَتَلُوهُ وَ يَرْجِعُ أَوْلِيَاؤُهُ عَلَى اَلْبَاقِينَ بِتِسْعَةِ أَعْشَارِ اَلدِّيَةِ".

Hadith.5232 - And Imam (as) said regarding ten people who collectively participated in killing a man: "The heirs of the murdered person may choose whichever one of them they wish to execute, and the heirs of the executed person can then seek compensation from the remaining nine for nine-tenths of the blood money (diyyah)."

5233 - : وَ قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي سِتَّةِ نَفَرٍ كَانُوا فِي اَلْمَاءِ فَغَرِقَ مِنْهُمْ رَجُلٌ فَشَهِدَ مِنْهُمْ ثَلاَثَةٌ عَلَى اِثْنَيْنِ أَنَّهُمَا غَرَّقَاهُ وَ شَهِدَ اِثْنَانِ عَلَى ثَلاَثَةٍ أَنَّهُمْ غَرَّقُوهُ فَأَلْزَمَهُمُ اَلدِّيَةَ جَمِيعاً أَلْزَمَ اَلاِثْنَيْنِ ثَلاَثَةَ أَسْهُمٍ بِشَهَادَةِ اَلثَّلاَثَةِ عَلَيْهِمَا وَ أَلْزَمَ اَلثَّلاَثَةَ سَهْمَيْنِ بِشَهَادَةِ اَلاِثْنَيْنِ عَلَيْهِمْ.

Hadith.5233 - The Commander of the Faithful (as) ruled in the case of six people who were in the water, and one of them drowned. Three of them testified that two others had drowned him, while the two testified that the three had drowned him. Imam (as) obligated all of them to pay the blood money (diyyah). Imam (as) made the two responsible for three shares of the diyyah based on the testimony of the three against them, and he made the three responsible for two shares based on the testimony of the two against them.

5234 - : "وَ قَضَى عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فِي أَرْبَعَةِ نَفَرٍ اِطَّلَعُوا فِي زُبْيَةِ اَلْأَسَدِ فَخَرَّ أَحَدُهُمْ فَاسْتَمْسَكَ بِالثَّانِي وَ اِسْتَمْسَكَ اَلثَّانِي بِالثَّالِثِ وَ اِسْتَمْسَكَ اَلثَّالِثُ بِالرَّابِعِ حَتَّى أَسْقَطَ بَعْضُهُمْ بَعْضاً عَلَى اَلْأَسَدِ فَقَضَى بِالْأَوَّلِ "أَنَّهُ فَرِيسَةُ اَلْأَسَدِ" وَ غَرَّمَ أَهْلَهُ ثُلُثَ اَلدِّيَةِ لِأَهْلِ اَلثَّانِي وَ غَرَّمَ أَهْلَ اَلثَّانِي لِأَهْلِ اَلثَّالِثِ ثُلُثَيِ اَلدِّيَةِ وَ غَرَّمَ أَهْلَ اَلثَّالِثِ لِأَهْلِ اَلرَّابِعِ اَلدِّيَةَ كَامِلَةً".

Hadith.5234 - Imam Ali ibn Abi Talib (as) ruled in the case of four people who were looking into a lion's pit. One of them fell in and grabbed onto the second, the second grabbed onto the third, and the third grabbed onto the fourth until they all pulled each other down onto the lion. Imam (as) ruled that the first was considered the prey of the lion, and his family was required to pay one-third of the blood money (diyyah) to the family of the second. The family of the second was required to pay two-thirds of the diyyah to the family of the third. The family of the third was required to pay the full diyyah to the family of the fourth.

5235 - وَ رُوِيَ عَنْ عَمْرِو بْنِ أَبِي اَلْمِقْدَامِ قَالَ: كُنْتُ شَاهِداً عِنْدَ اَلْبَيْتِ اَلْحَرَامِ يُنَادِي بِأَبِي جَعْفَرٍ اَلدَّوَانِيقِيِّ رَجُلٌ وَ هُوَ يَطُوفُ وَ يَقُولُ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنَّ هَذَيْنِ اَلرَّجُلَيْنِ طَرَقَا أَخِي لَيْلاً فَأَخْرَجَاهُ مِنْ مَنْزِلِهِ فَلَمْ يَرْجِعْ إِلَيَّ وَ وَ اَللَّهِ مَا أَدْرِي مَا صَنَعَا بِهِ فَقَالَ لَهُمَا مَا صَنَعْتُمَا بِهِ فَقَالاَ يَا أَمِيرَ اَلْمُؤْمِنِينَ كَلَّمْنَاهُ ثُمَّ رَجَعَ إِلَى مَنْزِلِهِ فَقَالَ لَهُمَا وَافِيَانِي غَداً عِنْدَ صَلاَةِ اَلْعَصْرِ فِي هَذَا اَلْمَكَانِ فَوَافَوْهُ صَلاَةَ اَلْعَصْرِ مِنَ اَلْغَدِ فَقَالَ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ هُوَ قَابِضٌ عَلَى يَدِهِ يَا جَعْفَرُ اِقْضِ بَيْنَهُمْ فَقَالَ "اِقْضِ بَيْنَهُمْ أَنْتَ" قَالَ لَهُ بِحَقِّي عَلَيْكَ إِلاَّ قَضَيْتَ بَيْنَهُمْ قَالَ فَخَرَجَ جَعْفَرٌ عَلَيْهِ اَلسَّلاَمُ فَطُرِحَ لَهُ مُصَلَّى قَصَبٍ فَجَلَسَ عَلَيْهِ ثُمَّ جَاءَ اَلْخُصَمَاءُ فَجَلَسُوا قُدَّامَهُ فَقَالَ لِلْمُدَّعِي "مَا تَقُولُ" فَقَالَ يَا اِبْنَ رَسُولِ اَللَّهِ إِنَّ هَذَيْنِ طَرَقَا أَخِي لَيْلاً فَأَخْرَجَاهُ مِنْ مَنْزِلِهِ وَ وَ اَللَّهِ مَا رَجَعَ إِلَيَّ وَ وَ اَللَّهِ مَا أَدْرِي مَا صَنَعَا بِهِ فَقَالَ "مَا تَقُولاَنِ" فَقَالاَ يَا اِبْنَ رَسُولِ اَللَّهِ كَلَّمْنَاهُ ثُمَّ رَجَعَ إِلَى مَنْزِلِهِ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "يَا غُلاَمُ اُكْتُبْ "بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ" قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "كُلُّ مَنْ طَرَقَ رَجُلاً بِاللَّيْلِ فَأَخْرَجَهُ مِنْ مَنْزِلِهِ فَهُوَ لَهُ ضَامِنٌ إِلاَّ أَنْ يُقِيمَ اَلْبَيِّنَةَ أَنَّهُ قَدْ رَدَّهُ إِلَى مَنْزِلِهِ" يَا غُلاَمُ نَحِّ هَذَا اَلْوَاحِدَ مِنْهُمَا وَ اِضْرِبْ عُنُقَهُ" فَقَالَ يَا اِبْنَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مَا أَنَا قَتَلْتُهُ وَ لَكِنِّي أَمْسَكْتُهُ ثُمَّ جَاءَ هَذَا فَوَجَأَهُ فَقَتَلَهُ فَقَالَ "أَنَا اِبْنُ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَا غُلاَمُ نَحِّ هَذَا فَاضْرِبْ عُنُقَهُ لِلْآخَرِ" فَقَالَ يَا اِبْنَ رَسُولِ اَللَّهِ وَ اَللَّهِ مَا عَذَّبْتُهُ وَ لَكِنِّي قَتَلْتُهُ بِضَرْبَةٍ وَاحِدَةٍ فَأَمَرَ أَخَاهُ فَضَرَبَ عُنُقَهُ ثُمَّ أَمَرَ بِالْآخَرِ فَضَرَبَ جَنْبَيْهِ وَ حَبَسَهُ فِي اَلسِّجْنِ وَ وَقَّعَ عَلَى رَأْسِهِ يُحْبَسُ عُمُرَهُ يُضْرَبُ كُلَّ سَنَةٍ خَمْسِينَ جَلْدَةً.

Hadith.5235 - It is narrated from Amr ibn Abi Al-Miqdam who said: I was present at the Sacred House (Al-Bayt Al-Haram) when a man was calling out to Abu Jafar Al-Dawaniqi while he was performing ṭawaf (circumambulation) and said: "O' Commander of the Faithful! These two men came to my brother at night, took him out of his house, and he never returned to me. By Allah (swt), I do not know what they did to him." Abu Jafar asked the two men: "What did you do to him?" They replied: "O' Commander of the Faithful! We only spoke to him, and then he returned to his house." Abu Jafar said to them: "Meet me tomorrow at this place at the time of the afternoon prayer (ṣalat Al-Aṣr)." The next day, they met him at the appointed time. Abu Jafar took hold of the hand of Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) and said: "O' Jafar (as), judge between them." Imam Jafar (as) replied: "You judge between them." Abu Jafar insisted: "I swear by my right over you, you must judge between them." Imam Jafar ibn Muhammad Al-Sadiq (as) then went out, and a prayer mat made of reeds was laid out for him. Imam (as) sat upon it, and the disputants sat before him. Imam Jafar (as) asked the claimant, "What do you say?" The man replied: "O' son of the Messenger of Allah (swt)! These two men came to my brother at night, took him out of his house, and by Allah (swt), he never returned to me. By Allah (swt), I do not know what they did to him." Imam Jafar (as) then turned to the two men and said: "What do you both say?" The two men replied: "O' son of the Messenger of Allah (swt)! We only spoke to him, and then he returned to his home." Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "O' servant, write: 'In the name of Allah (swt), the Most Merciful, Most Compassionate. The Messenger of Allah (swt) (peace and blessings be upon him and his family) said: 'Whoever comes to a man at night and takes him out of his home is responsible for him unless he brings evidence that he returned him to his house.'" Then Imam (as) said: "O' servant, separate one of them and strike his neck." The man exclaimed: "O' son of the Messenger of Allah (swt)! I did not kill him, but I only held him, and this man came and struck him, killing him." Imam Jafar (as) said: "I am the son of the Messenger of Allah (swt). O' servant, separate this one and strike his neck for the other." The second man cried: "O' son of the Messenger of Allah (swt)! By Allah (swt), I did not torture him; I killed him with a single strike." Imam Jafar ibn Muhammad Al-Sadiq (as) ordered his brother to strike his neck. Then, Imam (as) commanded that the first man be lashed on his sides and imprisoned. Imam (as) wrote on his record: He shall be imprisoned for life and lashed fifty times every year.

5236 - وَ رَوَى اَلسَّكُونِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "كَانَ قَوْمٌ يَشْرَبُونَ فَيَسْكَرُونَ فَتَبَاعَجُوا بِسَكَاكِينَ كَانَتْ مَعَهُمْ فَرُفِعُوا إِلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَسَجَنَهُمْ فَمَاتَ مِنْهُمْ رَجُلاَنِ وَ بَقِيَ رَجُلاَنِ فَقَالَ أَهْلُ اَلْمَقْتُولَيْنِ يَا أَمِيرَ اَلْمُؤْمِنِينَ أَقِدْهُمَا بِصَاحِبَيْنَا فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ لِلْقَوْمِ "مَا تَرَوْنَ" فَقَالُوا نَرَى أَنْ تُقِيدَهُمَا فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "لَعَلَّ ذَيْنِكَ اَللَّذَيْنِ مَاتَا قَتَلَ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ" قَالُوا لاَ نَدْرِي فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "بَلْ أَنَا أَجْعَلُ دِيَةَ اَلْمَقْتُولَيْنِ عَلَى قَبَائِلَ اَلْأَرْبَعَةِ فَآخُذُ دِيَةَ جِرَاحَةِ اَلْبَاقِينَ مِنْ دِيَةِ اَلْمَقْتُولَيْنِ" ".

Hadith.5236 - Al-Sakuni narrated from Abu Abdullah (as) that a group of people were drinking and became intoxicated. They began to attack each other with knives they had with them. They were brought before the Commander of the Faithful (as), and Imam (as) imprisoned them. Two of them died, and two remained alive. The families of the two killed men said: "O' Commander of the Faithful (as)! Execute these two in retaliation for our relatives." Imam Ali ibn Abi Talib (as) asked the group: "What do you think?" They replied: "We think you should retaliate against them." Imam Ali ibn Abi Talib (as) said: "Perhaps those two who died killed each other." They responded: "We do not know." Imam Ali ibn Abi Talib (as) then said: "Rather, I will distribute the blood money (diyyah) of the two killed among the four tribes, and I will deduct the compensation for the injuries of the survivors from the diyyah of the deceased."

5237 - وَ رُفِعَ إِلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : "ثَلاَثَةُ نَفَرٍ وَاحِدٌ مِنْهُمْ أَمْسَكَ رَجُلاً وَ أَقْبَلَ اَلْآخَرُ فَقَتَلَهُ وَ اَلْآخَرُ يَرَاهُمْ فَقَضَى عَلَيْهِ اَلسَّلاَمُ فِي صَاحِبِ اَلرُّؤْيَةِ أَنْ تُسْمَلَ عَيْنَاهُ وَ قَضَى فِي اَلَّذِي أَمْسَكَ أَنْ يُسْجَنَ حَتَّى يَمُوتَ كَمَا أَمْسَكَهُ وَ قَضَى فِي اَلَّذِي قَتَلَ أَنْ يُقْتَلَ".

Hadith.5237 - It was reported to the Commander of the Faithful (as) about three men: one of them restrained a man, another approached and killed him, and the third stood by watching them. Imam Ali ibn Abi Talib (as) ruled that the one who merely watched should have his eyes gouged out. Imam (as) ruled that the one who restrained the victim should be imprisoned until he dies, just as he held the victim until death. As for the one who committed the murder, Imam (as) ruled that he should be executed.

5238 - : "وَ قَضَى عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ أَمَرَ عَبْدَهُ أَنْ يَقْتُلَ رَجُلاً فَقَالَ "وَ هَلْ عَبْدُ اَلرَّجُلِ إِلاَّ كَسَيْفِهِ وَ سَوْطِهِ يُقْتَلُ اَلسَّيِّدُ بِهِ وَ يُسْتَوْدَعُ اَلْعَبْدُ اَلسِّجْنَ حَتَّى يَمُوتَ" ".

Hadith.5238 - Imam Ali ibn Abi Talib (as) ruled in the case of a man who commanded his servant to kill another man. Imam (as) said: "Is not a man's servant like his sword and his whip? The master shall be executed for the crime, and the servant shall be imprisoned until he dies."

5239 - رَوَى عَبْدُ اَلرَّحْمَنِ بْنُ اَلْحَجَّاجِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ فِي رَجُلٍ قَطَعَ إِصْبَعاً مِنْ أَصَابِعِ اَلْمَرْأَةِ كَمْ فِيهَا قَالَ "عَشَرَةٌ مِنَ اَلْإِبِلِ" قُلْتُ قَطَعَ اِثْنَيْنِ فَقَالَ "عِشْرُونَ" قُلْتُ قَطَعَ ثَلاَثاً قَالَ "ثَلاَثُونَ" قُلْتُ قَطَعَ أَرْبَعاً قَالَ "عِشْرُونَ" قُلْتُ سُبْحَانَ اَللَّهِ يَقْطَعُ ثَلاَثاً فَيَكُونُ عَلَيْهِ ثَلاَثُونَ فَيَقْطَعُ أَرْبَعاً فَيَكُونُ عَلَيْهِ عِشْرُونَ إِنَّ هَذَا كَانَ يَبْلُغُنَا وَ نَحْنُ بِالْعِرَاقِ فَنَبْرَأُ مِمَّنْ قَالَهُ وَ نَقُولُ اَلَّذِي قَالَهُ شَيْطَانٌ فَقَالَ "مَهْلاً يَا أَبَانُ هَكَذَا حَكَمَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِنَّ اَلْمَرْأَةَ تُعَاقِلُ اَلرَّجُلَ إِلَى ثُلُثِ اَلدِّيَةِ فَإِذَا بَلَغَتِ اَلثُّلُثَ رَجَعَتِ اَلْمَرْأَةُ إِلَى اَلنِّصْفِ يَا أَبَانُ إِنَّكَ أَخَذْتَنِي بِالْقِيَاسِ وَ اَلسُّنَّةُ إِذَا قِيسَتْ مُحِقَ اَلدِّينُ".

Hadith.5239 - Abd Al-Rahman ibn Al-Hajjaj narrated from Aban ibn Taghlib, who said: I asked Abu Abdullah (as): "What do you say about a man who cuts off one finger of a woman? How much is due for it?" Imam (as) replied: "Ten camels." I asked: "If he cuts off two (fingers)?" Imam (as) said: "Twenty (camels)." I asked: "If he cuts off three (fingers)?" Imam (as) said: "Thirty (camels)." I asked: "If he cuts off four (fingers)?" Imam (as) said: "Twenty (camels)." I said: "Glory be to Allah (swt)! He cuts off three fingers, and the compensation is thirty, but if he cuts off four, it becomes twenty? We used to hear this in Iraq and would disassociate ourselves from anyone who said it, claiming that whoever said this was influenced by Satan." Abu Abdullah (as) replied: "Wait, O' Aban! This is how the Messenger of Allah (swt) (peace and blessings be upon him and his family) ruled. A woman's compensation equals that of a man up to one-third of the diyyah (blood money). Once it reaches one-third, the woman's share reverts to half. O' Aban, you are applying analogy (qiyas) here, but the Sunnah, when subjected to analogy, destroys the religion."

5240 - وَ سَأَلَ جَمِيلٌ وَ مُحَمَّدُ بْنُ حُمْرَانَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنِ اَلْمَرْأَةِ بَيْنَهَا وَ بَيْنَ اَلرَّجُلِ قِصَاصٌ قَالَ "نَعَمْ فِي اَلْجِرَاحَاتِ حَتَّى يَبْلُغَ اَلثُّلُثَ سَوَاءً فَإِذَا بَلَغَ اَلثُّلُثَ سَوَاءً اِرْتَفَعَ اَلرَّجُلُ وَ سَفَلَتِ اَلْمَرْأَةُ".

Hadith.5240 - Jamil and Muhammad ibn Humran asked Abu Abdullah (as) about whether qiṣaṣ (retaliation in kind) applies between a woman and a man. Imam (as) replied: "Yes, in cases of wounds (jirahat) up to one-third of the compensation, they are equal. However, once it reaches one-third, the man's compensation increases, and the woman's compensation decreases."

5241 - وَ رَوَى أَبُو بَصِيرٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: قُلْتُ رَجُلٌ قَتَلَ اِمْرَأَةً فَقَالَ "إِنْ أَرَادَ أَهْلُ اَلْمَرْأَةِ أَنْ يَقْتُلُوهُ أَدَّوْا نِصْفَ دِيَتِهِ وَ قَتَلُوهُ وَ إِلاَّ قَبِلُوا اَلدِّيَةَ".

Hadith.5241 - Abu Baṣir narrated from one of the Imams (peace be upon them) that they said: I asked: "What if a man kills a woman?" Imam (as) replied: "If the family of the woman wishes to have him killed, they must pay half of his diyyah (blood money) and then they may kill him. Otherwise, they should accept the diyyah."

5242 - وَ قَالَ الصَّادِقُ ع‌ فِي امْرَأَةٍ قَتَلَتْ زَوْجَهَا مُتَعَمِّدَةً فَقَالَ إِنْ شَاءَ أَهْلُهُ أَنْ يَقْتُلُوهَا قَتَلُوهَا وَ لَيْسَ يَجْنِي أَحَدٌ أَكْثَرَ مِنْ جِنَايَتِهِ عَلَى نَفْسِهِ.

Hadith.5242 - Imam Jafar ibn Muhammad Al-Sadiq (as) said regarding a woman who intentionally killed her husband: "If his family wishes to kill her, they may do so. No one bears responsibility for more than the crime they have committed against themselves."

5243 - وَ رَوَى مُحَمَّدُ بْنُ سَهْلِ بْنِ اَلْيَسَعِ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اِمْرَأَةٍ دَخَلَ عَلَيْهَا لِصُّ وَ هِيَ حُبْلَى فَوَقَعَ عَلَيْهَا فَقَتَلَ مَا فِي بَطْنِهَا فَوَثَبَتِ اَلْمَرْأَةُ عَلَى اَللِّصِّ فَقَتَلَتْهُ فَقَالَ "أَمَّا اَلْمَرْأَةُ اَلَّتِي قَتَلَتْ فَلَيْسَ عَلَيْهَا شَيْءٌ وَ دِيَةُ سَخْلَتِهَا عَلَى عَصَبَةِ اَلْمَقْتُولِ اَلسَّارِقِ".

Hadith.5243 - Muhammad ibn Sahl ibn Al-Yasaʿ narrated from his father, from Al-Husayn ibn Mihran, from Abu Abdullah (as) who said: I asked Iman (as) about a pregnant woman upon whom a thief broke in and assaulted her, causing the death of the child in her womb. The woman then attacked the thief and killed him. Imam (as) replied: "As for the woman who killed him, there is nothing upon her. The diyyah (blood money) for her unborn child is upon the male relatives (Aṣaba) of the slain thief."

5244 - رَوَى اَلْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ ع قَالَ: "لاَ يُقْتَلُ اَلْأَبُ بِابْنِهِ إِذَا قَتَلَهُ وَ يُقْتَلُ اَلاِبْنُ بِأَبِيهِ إِذَا قَتَلَ أَبَاهُ" وَ قَالَ "لاَ يَتَوَارَثُ رَجُلاَنِ قَتَلَ أَحَدُهُمَا صَاحِبَهُ".

Hadith.5244 - Al-Qasim ibn Muhammad narrated from Ali ibn Abi Hamzah from Abu Baṣir from Abu Abdullah (as) who said: "A father is not executed for killing his son, but a son is executed for killing his father." Imam (as) also said: "Two men who kill one another do not inherit from each other."

5245 - وَ رَوَى مُحَمَّدُ بْنُ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي رَجُلٍ قَتَلَ أُمَّهُ قَالَ "إِذَا كَانَ خَطَأً فَإِنَّ لَهُ نَصِيباً مِنْ مِيرَاثِهَا وَ إِنْ كَانَ قَتَلَهَا مُتَعَمِّداً فَلاَ يَرِثُ مِنْهَا شَيْئاً".

Hadith.5245 - Muhammad ibn Qays narrated from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) that he said regarding a man who killed his mother: "If he killed her accidentally, he is entitled to a share of her inheritance. However, if he killed her intentionally, he does not inherit anything from her."

5246 - وَ رَوَى عَمْرُو بْنُ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يَقْتُلُ اِبْنَهُ أَوْ عَبْدَهُ قَالَ "لاَ يُقْتَلُ بِهِ وَ لَكِنْ يُضْرَبُ ضَرْباً شَدِيداً وَ يُنْفَى مِنْ مَسْقَطِ رَأْسِهِ".

Hadith.5246 - Amr ibn Shimr narrated from Jabir from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who kills his son or his slave. Imam (as) said: "He is not to be killed for that, but he should be severely beaten and exiled from his hometown."

5247 - رَوَى عَلِيُّ بْنُ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ قَتَلَ أُمَّهُ قَالَ لَا يَرِثُهَا وَ يُقْتَلُ بِهَا وَ هُوَ صَاغِرٌ وَ لَا أَظُنُّ قَتْلَهُ بِهَا كَفَّارَةً لِذَنْبِهِ‌.

Hadith.5247 - Ali ibn Riʾab narrated from Abu Ubaydah who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a man who killed his mother. Imam (as) said: "He does not inherit from her, and he should be killed for it in a state of humiliation. Yet, I do not think that his killing would be an expiation for his sin."

5420 - رَوَى هَارُونُ بْنُ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "اَلْحَيْفُ فِي اَلْوَصِيَّةِ مِنَ اَلْكَبَائِرِ".

Hadith.5420 - Harun ibn Muslim narrated from Masadah ibn Ṣadaqah 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 that Imam Ali ibn Abi Talib (as) said: "Injustice in a will is among the major sins."

5249 - وَ رَوَى اِبْنُ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ دِيَةِ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ وَ اَلْمَجُوسِيِّ قَالَ "هُمْ سَوَاءٌ ثَمَانُمِائَةٍ ثَمَانُمِائَةٍ" قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنْ أُخِذُوا فِي بَلَدِ اَلْمُسْلِمِينَ وَ هُمْ يَعْمَلُونَ اَلْفَاحِشَةَ أَ يُقَامُ عَلَيْهِمُ اَلْحَدُّ قَالَ "نَعَمْ يُحْكَمُ فِيهِمْ بِأَحْكَامِ اَلْمُسْلِمِينَ ".

Hadith.5249 - Ibn Muskan narrated from Abu Baṣir who said: I asked Abu Abdullah (as) about the blood money (diyyah) for a Jew, a Christian, and a Magian. Imam (as) replied: "They are equal - eight hundred (dirhams), eight hundred (dirhams)." I asked: "May I be your ransom, if they are caught committing an immoral act in the land of the Muslims, is the legal punishment (hadd) applied to them?" Imam (as) said: "Yes, they are judged according to the rulings of the Muslims."

5250 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "بَعَثَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ خَالِدَ بْنَ اَلْوَلِيدِ إِلَى اَلْبَحْرَيْنِ فَأَصَابَ بِهَا دِمَاءَ قَوْمٍ مِنَ اَلْيَهُودِ وَ اَلنَّصَارَى وَ اَلْمَجُوسِ فَكَتَبَ إِلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِنِّي أَصَبْتُ دِمَاءَ قَوْمٍ مِنَ اَلْيَهُودِ وَ اَلنَّصَارَى فَوَدَيْتُهُمْ ثَمَانَمِائَةٍ ثَمَانَمِائَةٍ وَ أَصَبْتُ دِمَاءَ قَوْمٍ مِنَ اَلْمَجُوسِ وَ لَمْ تَكُنْ عَهِدْتَ إِلَيَّ فِيهِمْ عَهْداً قَالَ فَكَتَبَ إِلَيْهِ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "إِنَّ دِيَتَهُمْ مِثْلُ دِيَةِ اَلْيَهُودِ وَ اَلنَّصَارَى " وَ قَالَ "إِنَّهُمْ أَهْلُ كِتَابٍ" ".

Hadith.5250 - Ibn Abi Umayr narrated from Samaah ibn Mihran who reported from Abu Abdullah (as) that the Prophet (peace be upon him and his family) sent Khalid ibn Al-Walid to Bahrain, where he was involved in shedding the blood of some Jews, Christians, and Magians. Khalid wrote to the Messenger of Allah (swt) (peace be upon him and his family), saying: "I have shed the blood of some Jews and Christians, and I paid their blood money (diyyah) as eight hundred (dirhams) each. I also shed the blood of some Magians, but you did not give me any prior instruction regarding them." The Messenger of Allah (swt) (peace be upon him and his family) wrote back to him: "Their blood money is the same as that of the Jews and Christians," and he added, "They are People of the Book."

5251 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ ضُرَيْسٍ اَلْكُنَاسِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي نَصْرَانِيٍّ قَتَلَ مُسْلِماً فَلَمَّا أُخِذَ أَسْلَمَ أَقْتُلُهُ بِهِ قَالَ "نَعَمْ" قِيلَ فَإِنْ لَمْ يُسْلِمْ قَالَ "يُدْفَعُ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ فَإِنْ شَاءُوا قَتَلُوا وَ إِنْ شَاءُوا عَفَوْا وَ إِنْ شَاءُوا اِسْتَرَقُّوا وَ إِنْ كَانَ مَعَهُ مَالٌ عَيْنٌ لَهُ دُفِعَ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ هُوَ وَ مَالُهُ".

Hadith.5251 - Al-Hasan ibn Mahbub narrated from Ali ibn Riʾab from Ḍurays Al-Kunasi who reported from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a Christian man who killed a Muslim. When he was captured, he accepted Islam. Imam (as) was asked: "Should he be killed for the Muslim he murdered?" Imam (as) replied: "Yes." It was then asked: "And if he does not accept Islam?" Imam (as) said: "He will be handed over to the heirs of the murdered person. If they wish, they may kill him, if they wish, they may pardon him, and if they wish, they may enslave him. And if he possesses any tangible wealth, it will be handed over to the heirs of the murdered person along with him."

5252 - وَ رَوَى اَلْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "دِيَةُ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ أَرْبَعَةُ آلاَفٍ أَرْبَعَةُ آلاَفٍ وَ دِيَةُ اَلْمَجُوسِيِّ ثَمَانُمِائَةِ دِرْهَمٍ" وَ قَالَ "أَمَا إِنَّ لِلْمَجُوسِ كِتَاباً يُقَالُ لَهُ جَامَاسْفُ ".

Hadith.5252 - Al-Qasim ibn Muhammad narrated from Ali ibn Abi Hamzah from Abu Baṣir, who reported from Abu Abdullah (as) that he said: "The blood money (diyyah) for a Jew and a Christian is four thousand (dirhams), four thousand (dirhams), and the blood money for a Magian (Zoroastrian) is eight hundred dirhams." Imam (as) also said: "Indeed, the Magians have a book called Jamaspf."

5253 - وَ قَدْ رُوِيَ: "أَنَّ دِيَةَ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ وَ اَلْمَجُوسِيِّ أَرْبَعَةُ آلاَفِ دِرْهَمٍ أَرْبَعَةُ آلاَفِ دِرْهَمٍ لِأَنَّهُمْ أَهْلُ اَلْكِتَابِ".

Hadith.5253 - It has been narrated: "The blood money (diyyah) for a Jew, a Christian, and a Magian is four thousand dirhams, four thousand dirhams because they are People of the Book."

5254 - وَ رَوَى عَبْدُ اَللَّهِ بْنُ اَلْمُغِيرَةِ عَنْ مَنْصُورٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "دِيَةُ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ وَ اَلْمَجُوسِيِّ دِيَةُ اَلْمُسْلِمِ ".

Hadith.5254 - Abdullah ibn Al-Mughirah narrated from Mansur, from Aban ibn Taghlib, from Abu Abdullah (as) who said: "The blood money (diyyah) for a Jew, a Christian, and a Magian is equal to that of a Muslim."

5255 - مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "مَنْ أَعْطَاهُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ذِمَّةً فَدِيَتُهُ كَامِلَةٌ"

Hadith.5255 - Al-Husayn ibn Sa'id narrated from Fadalah, from Aban, from Zurara, from Abu Abdullah (as) who said: "Whoever was granted protection (dhimmah) by Messenger of Allah (swt) (peace be upon him and his family), his blood money (diyyah) is complete (to that of a muslim)."

5256 - كَمَا رَوَاهُ عَلِيُّ بْنُ اَلْحَكَمِ عَنْ أَبِي اَلْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِذَا قَتَلَ اَلْمُسْلِمُ اَلنَّصْرَانِيَّ فَأَرَادَ أَهْلُ اَلنَّصْرَانِيِّ أَنْ يَقْتُلُوهُ قَتَلُوهُ وَ أَدَّوْا فَضْلَ مَا بَيْنَ اَلدِّيَتَيْنِ".

Hadith.5256 - Ali ibn Al-Hakam narrated from Abu Al-Maghra, from Abu Basir, from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) who said: "If a Muslim kills a Christian and the family of the Christian wishes to execute him, they may do so, but they must pay the difference between the two blood monies (diyyahs)."

5257 - وَ رَوَى عَلِيُّ بْنُ اَلْحَكَمِ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ اَلْفَضْلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ دِمَاءِ اَلْمَجُوسِ وَ اَلْيَهُودِ وَ اَلنَّصَارَى هَلْ عَلَى مَنْ قَتَلَهُمْ شَيْءٌ إِذَا غَشُّوا اَلْمُسْلِمِينَ وَ أَظْهَرُوا اَلْعَدَاوَةَ وَ اَلْغِشَّ لَهُمْ قَالَ "لاَ إِلاَّ أَنْ يَكُونَ مُتَعَوِّداً لِقَتْلِهِمْ" قَالَ وَ سَأَلْتُهُ عَنِ اَلْمُسْلِمِ يُقْتَلُ بِأَهْلِ اَلذِّمَّةِ وَ أَهْلِ اَلْكِتَابِ إِذَا قَتَلَهُمْ قَالَ "لاَ إِلاَّ أَنْ يَكُونَ مُعْتَاداً لِذَلِكَ لاَ يَدَعُ قَتْلَهُمْ فَيُقْتَلُ وَ هُوَ صَاغِرٌ".

Hadith.5257 - Ali ibn Al-Hakam narrated from Aban, from Ismail ibn Al-Fadl, who said: I asked Abu Abdullah (as) about the blood of the Magians, Jews, and Christians - whether there is any penalty upon someone who kills them if they deceive the Muslims and openly display hostility and treachery towards them. Imam (as) replied: "No, unless he is habitual in killing them." He further said: I asked Imam (as) about a Muslim being killed for killing a person from the People of the Book (Ahl Al-Dhimmah) or from the People of the Scripture. Imam (as) replied: "No, unless he is accustomed to doing so and does not desist from killing them, then he will be killed and humiliated."

5258 - وَ قَدْ قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "مَنْ آذَى ذِمَّتِي فَقَدْ آذَانِي".

Hadith.5258 - The Prophet Muhammad (peace be upon him and his family) said: "Whoever harms one under my protection (dhimmah) has indeed harmed me."

5259 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ بُرَيْدٍ اَلْعِجْلِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ مُسْلِمٍ فَقَأَ عَيْنَ نَصْرَانِيٍّ فَقَالَ "إِنَّ دِيَةَ عَيْنِ اَلذِّمِّيِّ أَرْبَعُمِائَةِ دِرْهَمٍ".

Hadith.5259 - Buraid Al-Ijli narrated from Abu Abdullah (as) that he was asked about a Muslim who gouged out the eye of a Christian. Imam (as) replied: "The blood money (diyyah) for the eye of a dhimmi (non-Muslim under Islamic protection) is four hundred dirhams."

5260 - وَ رَوَى عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "يُقْتَلُ اَلْعَبْدُ بِالْحُرِّ وَ لاَ يُقْتَلُ اَلْحُرُّ بِالْعَبْدِ وَ لَكِنْ يُغَرَّمُ قِيمَتَهُ وَ يُضْرَبُ ضَرْباً شَدِيداً حَتَّى لاَ يَعُودَ".

Hadith.5260 - Uthman ibn Isa narrated from Sama'ah that Abu Abdullah (as) said: "A slave is to be killed for killing a free man, but a free man is not to be killed for killing a slave. However, he must pay the slave's value and be severely beaten so that he does not repeat such an act."

5261 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي رَجُلٍ يَقْتُلُ مَمْلُوكَهُ مُتَعَمِّداً قَالَ "يُعْجِبُنِي أَنْ يُعْتِقَ رَقَبَةً وَ يَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ يُطْعِمَ سِتِّينَ مِسْكِيناً ثُمَّ تَكُونَ اَلتَّوْبَةُ بَعْدَ ذَلِكَ".

Hadith.5261 - Hammad narrated from Al-Halabi that Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said regarding a man who intentionally kills his slave: "I prefer that he frees a slave, fasts for two consecutive months, and feeds sixty needy people, and then he should repent after that."

5262 - وَ سَأَلَ حُمْرَانُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : عَنْ رَجُلٍ ضَرَبَ مَمْلُوكاً لَهُ فَمَاتَ مِنْ ضَرْبِهِ قَالَ "يُعْتِقُ رَقَبَةً".

Hadith.5262 - Humran asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a man who struck his slave, and the slave died as a result of the beating. Imam (as) replied: "He must free a slave."

5263 - وَ رَوَى يَحْيَى بْنُ أَبِي اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِذَا قَتَلَ اَلْعَبْدُ اَلْحُرَّ فَلِأَهْلِ اَلْمَقْتُولِ إِنْ شَاءُوا قَتَلُوا وَ إِنْ شَاءُوا اِسْتَعْبَدُوا".

Hadith.5263 - Yahya ibn Abi Al-'Ala narrated from Abu Abdullah (as) who said: "If a slave kills a free man, the family of the murdered person has the choice: if they wish, they may kill him, and if they wish, they may enslave him."

5264 - : "وَ قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي مُكَاتَبٍ قُتِلَ فَقَالَ "يُحْسَبُ مَا عَتَقَ مِنْهُ فَيُؤَدَّى دِيَةُ اَلْحُرِّ وَ مَا رَقَّ دِيَةُ اَلْعَبْدِ " " وَ قَالَ "اَلْعَبْدُ لاَ يُغْرِمُ أَهْلَهُ وَرَاءَ نَفْسِهِ شَيْئاً".

Hadith.5264 - Imam Ali ibn Abi Talib (as), Commander of the Faithful, ruled regarding a mukatab (a slave who had a contract for freedom) who was killed: "The portion of him that had been freed is calculated, and the blood money for that part is paid as that of a free man, and the portion that remained in servitude is paid as the blood money of a slave." Imam (as) also said: "A slave does not burden his family with any liability beyond himself."

5265 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي عَبْدٍ جَرَحَ حُرّاً قَالَ "إِنْ شَاءَ اَلْحُرُّ اِقْتَصَّ مِنْهُ وَ إِنْ شَاءَ أَخَذَهُ إِنْ كَانَتِ اَلْجِرَاحَةُ تُحِيطُ بِرَقَبَتِهِ وَ إِنْ كَانَتْ لاَ تُحِيطُ بِرَقَبَتِهِ اِفْتَدَاهُ مَوْلاَهُ فَإِنْ أَبَى مَوْلاَهُ أَنْ يَفْتَدِيَهُ كَانَ لِلْحُرِّ اَلْمَجْرُوحِ مِنَ اَلْعَبْدِ بِقَدْرِ دِيَةِ جِرَاحَتِهِ وَ اَلْبَاقِي لِلْمَوْلَى يُبَاعُ اَلْعَبْدُ فَيَأْخُذُ اَلْمَجْرُوحُ حَقَّهُ وَ يُرَدُّ اَلْبَاقِي عَلَى اَلْمَوْلَى ".

Hadith.5265 - Imam Abu Abdullah (as) was asked about a slave who injured a free man. Imam (as) said: "If the free man wishes, he may take retribution (qisas) from him, and if he wishes, he may take the slave if the injury is severe enough to warrant his execution. If the injury does not warrant execution, then the slave's master must pay compensation (diyyah). If the master refuses to pay the compensation, then the injured free man has a right over the slave equivalent to the diyyah of his injury, and the rest belongs to the master. The slave is then sold, the injured party takes his due, and the remainder is returned to the master."

5266 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَلْعَزِيزِ اَلْعَبْدِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ شَجَّ عَبْداً مُوضِحَةً قَالَ "عَلَيْهِ نِصْفُ عُشْرِ قِيمَتِهِ".

Hadith.5266 - Imam Abu Abdullah (as) was asked about a man who inflicted a mudhiha (a wound exposing the bone) on a slave. Imam (as) said: "He is liable to pay half of one-tenth of the slave's value."

5267 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي عَبْدٍ جَرَحَ رَجُلَيْنِ قَالَ "هُوَ بَيْنَهُمَا إِنْ كَانَتْ جِنَايَتُهُ تُحِيطُ بِقِيمَتِهِ" قِيلَ لَهُ فَإِنْ جَرَحَ رَجُلاً فِي أَوَّلِ اَلنَّهَارِ وَ جَرَحَ آخَرَ فِي آخِرِ اَلنَّهَارِ قَالَ "هُوَ بَيْنَهُمَا مَا لَمْ يَحْكُمِ اَلْوَالِي فِي اَلْمَجْرُوحِ اَلْأَوَّلِ فَإِنْ كَانَ اَلْوَالِي قَدْ حَكَمَ فِي اَلْمَجْرُوحِ اَلْأَوَّلِ فَدَفَعَهُ إِلَيْهِ بِجِنَايَتِهِ فَجَنَى بَعْدَ ذَلِكَ جِنَايَةً فَإِنَّ جِنَايَتَهُ عَلَى اَلْأَخِيرِ".

Hadith.5267 - Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) was asked about a slave who injured two men. Imam (as) said: "He is to be divided between them if his crime equals his full value." It was asked: "What if he injured one man in the morning and another in the evening?" Imam (as) replied: "He is to be divided between them as long as the governor has not ruled regarding the first injured person. But if the governor had already ruled and handed the slave over to the first injured party due to his injury, and then the slave committed another injury afterward, then his liability for that second injury falls upon the latter victim."

5268 - وَ رَوَى عَلِيُّ بْنُ رِئَابٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِذَا قَتَلَ اَلْحُرُّ اَلْعَبْدَ غُرِّمَ قِيمَتَهُ وَ أُدِّبَ" قِيلَ لَهُ فَإِنْ كَانَتْ قِيمَتُهُ عِشْرِينَ أَلْفاً قَالَ "لاَ يُجَاوَزُ بِقِيمَةِ عَبْدٍ عَنْ دِيَةِ حُرٍّ".

Hadith.5268 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "If a free man kills a slave, he must pay the slave's value and be disciplined." It was asked: "What if the value of the slave is twenty thousand?" Imam (as) replied: "The value of a slave cannot exceed the blood money (diyyah) of a free person."

5269 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : "جِرَاحَاتُ اَلْعَبِيدِ عَلَى نَحْوِ جِرَاحَاتِ اَلْأَحْرَارِ فِي اَلثَّمَنِ".

Hadith.5269 - In the narration of Al-Sakuni, Commander of the Faithful (as) said: "The injuries of slaves are to be compensated in the same manner as the injuries of free people, according to their value."

5270 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي مُحَمَّدٍ اَلْوَابِشِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْمٍ اِدَّعَوْا عَلَى عَبْدٍ جِنَايَةً تُحِيطُ بِرَقَبَتِهِ فَأَقَرَّ اَلْعَبْدُ بِهَا قَالَ "لاَ يَجُوزُ إِقْرَارُ اَلْعَبْدِ عَلَى سَيِّدِهِ" قَالَ "فَإِنْ أَقَامُوا اَلْبَيِّنَةَ عَلَى مَا اِدَّعَوْا عَلَى اَلْعَبْدِ أَخَذُوا اَلْعَبْدَ بِهَا أَوْ يَفْتَدِيَهُ مَوْلاَهُ".

Hadith.5270 - Ibn Mahbub narrated from Abu Muhammad Al-Wabishi who said: I asked Abu Abdullah (as) about a group of people who claimed that a slave had committed an offense warranting his execution, and the slave confessed to it. Imam (as) said: "The confession of a slave is not valid against his master." Imam (as) further said: "But if they establish evidence for what they claimed against the slave, they may take the slave for it or his master may ransom him."

5271 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ مُدَبَّرٍ قَتَلَ رَجُلاً عَمْداً قَالَ "يُقْتَلُ بِهِ" قُلْتُ فَإِنْ قَتَلَهُ خَطَأً قَالَ "يُدْفَعُ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ فَيَكُونُ لَهُمْ رِقّاً فَإِنْ شَاءُوا اِسْتَرَقُّوا وَ إِنْ شَاءُوا بَاعُوا وَ لَيْسَ لَهُمْ أَنْ يَقْتُلُوهُ" ثُمَّ قَالَ "يَا أَبَا مُحَمَّدٍ إِنَّ اَلْمُدَبَّرَ مَمْلُوكٌ".

Hadith.5271 - Ibn Mahbub narrated from Hisham bin Salim from Abu Basir who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a mudabbar (a slave promised freedom after the owner's death) who intentionally killed a man. Imam (as) said: "He is to be killed in retaliation." I asked: "What if he killed him by mistake?" Imam (as) replied: "He is handed over to the heirs of the murdered person, and he becomes their slave. If they wish, they can enslave him, and if they wish, they can sell him, but they have no right to kill him." Then Imam (as) said: "O' Abu Muhammad, indeed the mudabbar is still a slave."

5272 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ مُكَاتَبٍ قَتَلَ رَجُلاً خَطَأً فَقَالَ "إِنْ كَانَ مَوْلاَهُ حِينَ كَاتَبَهُ اِشْتَرَطَ عَلَيْهِ أَنَّهُ إِنْ عَجَزَ فَهُوَ رَدٌّ إِلَى اَلرِّقِّ فَهُوَ بِمَنْزِلَةِ اَلْمَمْلُوكِ يُدْفَعُ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ فَإِنْ شَاءُوا اِسْتَرَقُّوا وَ إِنْ شَاءُوا بَاعُوا وَ إِنْ كَانَ مَوْلاَهُ حِينَ كَاتَبَهُ لَمْ يَشْتَرِطْ عَلَيْهِ وَ كَانَ قَدْ أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً فَإِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ "يُعْتَقُ مِنَ اَلْمُكَاتَبِ بِقَدْرِ مَا أَدَّى مِنْ مُكَاتَبَتِهِ وَ عَلَى اَلْإِمَامِ أَنْ يُؤَدِّيَ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ بِقَدْرِ مَا أُعْتِقَ مِنَ اَلْمُكَاتَبِ وَ لاَ يُبْطَلُ دَمُ اِمْرِئٍ مُسْلِمٍ " وَ أَرَى أَنْ يَكُونَ بِمَا بَقِيَ عَلَى اَلْمُكَاتَبِ مِمَّا لَمْ يُؤَدِّهِ رِقّاً لِأَوْلِيَاءِ اَلْمَقْتُولِ يَسْتَخْدِمُونَهُ حَيَاتَهُ بِقَدْرِ مَا بَقِيَ عَلَيْهِ وَ لَيْسَ لَهُمْ أَنْ يَبِيعُوهُ".

Hadith.5272 - Ibn Mahbub narrated from Abu Ayyub from Muhammad bin Muslim who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a mukatab (a slave who has a contract for gradual emancipation) who unintentionally killed a man. Imam (as) said: "If his master, when drafting the emancipation contract, stipulated that if he fails to fulfill the payment, he would return to slavery, then he is treated like a slave and handed over to the heirs of the murdered person. If they wish, they may enslave him, and if they wish, they may sell him. But if his master, when drafting the contract, did not make such a stipulation and the mukatab had already paid part of the contract amount, then Imam Ali ibn Abi Talib (as) used to say, 'He is freed in proportion to what he has paid of his contract, and it is upon the Imam to pay the heirs of the murdered person an amount equivalent to the portion of freedom the mukatab had earned. The blood of a Muslim must not be wasted.' I (as) also believe that regarding the remaining unpaid portion of the contract, the mukatab should remain as a slave to the heirs of the murdered person, serving them for the rest of his life in proportion to what remains of his contract, but they are not permitted to sell him."

5273 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ حَمَلَ عَبْداً لَهُ عَلَى دَابَّةٍ فَوَطِئَتْ رَجُلاً قَالَ "اَلْغُرْمُ عَلَى اَلْمَوْلَى".

Hadith.5273 - Ibn Mahbub narrated from Ali bin Ri'ab from Abu Abdullah (as) regarding a man who placed his slave on a riding animal, and the animal trampled a man. Imam (as) said: "The compensation is upon the master."

5274 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي اَلْوَرْدِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَتَلَ عَبْداً خَطَأً قَالَ "عَلَيْهِ قِيمَتُهُ وَ لاَ يُجَاوَزُ بِقِيمَتِهِ عَشَرَةَ آلاَفِ دِرْهَمٍ" قُلْتُ وَ مَنْ يُقَوِّمُهُ وَ هُوَ مَيِّتٌ قَالَ "إِنْ كَانَ لِمَوْلاَهُ شُهُودٌ أَنَّ قِيمَتَهُ يَوْمَ قَتَلَهُ كَذَا وَ كَذَا أُخِذَ بِهَا قَاتِلُهُ وَ إِنْ لَمْ يَكُنْ لِمَوْلاَهُ شُهُودٌ كَانَتِ اَلْقِيمَةُ عَلَى اَلَّذِي قَتَلَهُ مَعَ يَمِينِهِ يَشْهَدُ أَرْبَعَ مَرَّاتٍ بِاللَّهِ مَا لَهُ قِيمَةٌ أَكْثَرَ مِمَّا قَوَّمْتُهُ وَ إِنْ أَبَى أَنْ يَحْلِفَ وَ رَدَّ اَلْيَمِينَ عَلَى اَلْمَوْلَى أُعْطِيَ اَلْمَوْلَى مَا حَلَفَ عَلَيْهِ وَ لاَ يُجَاوَزُ بِقِيمَتِهِ عَشَرَةَ آلاَفِ دِرْهَمٍ" قَالَ "وَ إِنْ كَانَ اَلْعَبْدُ مُؤْمِناً فَقَتَلَهُ عَمْداً أُغْرِمَ قِيمَتَهُ وَ أَعْتَقَ رَقَبَةً وَ صَامَ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ أَطْعَمَ سِتِّينَ مِسْكِيناً وَ تَابَ إِلَى اَللَّهِ عَزَّ وَ جَلَّ".

Hadith.5274 - Ibn Mahbub narrated from Ali bin Ri'ab from Abu Al-Ward who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a man who accidentally killed a slave. Imam (as) said: "He must pay the slave's value, and his value should not exceed ten thousand dirhams." I asked: "Who will appraise his value when he is dead?" Imam (as) replied: "If the master has witnesses that his value on the day he was killed was such and such, then the killer must pay that amount. If the master has no witnesses, the killer must swear four times by Allah (swt) that the slave's value was no more than what he has appraised. If he refuses to swear and the oath is passed to the master, then the master is given the amount he swore upon, but the value must not exceed ten thousand dirhams." Imam (as) further said: "If the slave was a believer and he was killed intentionally, the killer must pay his value, free a slave, fast for two consecutive months, feed sixty needy people, and repent to Allah (swt), the Mighty and Majestic."

5275 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ مُكَاتَبٍ جَنَى عَلَى رَجُلٍ حُرٍّ جِنَايَةً فَقَالَ "إِنْ كَانَ أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً، غُرِّمَ فِي جِنَايَتِهِ بِقَدْرِ مَا أَدَّى مِنْ مُكَاتَبَتِهِ لِلْحُرِّ وَ إِنْ عَجَزَ عَنْ حَقِّ اَلْجِنَايَةِ أُخِذَ ذَلِكَ مِنَ اَلْمَوْلَى اَلَّذِي كَاتَبَهُ، " قُلْتُ فَإِنْ كَانَتِ اَلْجِنَايَةُ لِعَبْدٍ قَالَ "عَلَى مِثْلِ ذَلِكَ يُدْفَعُ إِلَى مَوْلَى اَلْعَبْدِ اَلَّذِي جَرَحَهُ اَلْمُكَاتَبُ وَ لاَ يُقَاصُّ بَيْنَ اَلْمُكَاتَبِ وَ بَيْنَ اَلْعَبْدِ إِذَا كَانَ اَلْمُكَاتَبُ قَدْ أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً فَإِنْ لَمْ يَكُنْ أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً فَإِنَّهُ يُقَاصُّ لِلْعَبْدِ مِنْهُ أَوْ يُغَرَّمُ اَلْمَوْلَى كُلَّ مَا جَنَى اَلْمُكَاتَبُ لِأَنَّهُ عَبْدُهُ مَا لَمْ يُؤَدِّ مِنْ مُكَاتَبَتِهِ شَيْئاً" قَالَ "وَ وَلَدُ اَلْمُكَاتَبَةِ كَأُمِّهِ إِنْ رَقَّتْ رَقَّ وَ إِنْ عَتَقَتْ عَتَقَ".

Hadith.5275 - Ibn Mahbub narrated from Abu Walad who said: I asked Abu Abdullah (as) about a mukatab (a slave who has entered into a contract for his freedom) who committed an offense against a free man. Imam (as) said: "If he has paid part of his mukataba (freedom contract), he is liable for the offense in proportion to what he has paid. If he cannot cover the liability for the offense, the remainder is taken from the master who set the contract with him." I asked: "What if the offense was against another slave?" Imam (as) replied: "It is the same; the mukatab is handed over to the master of the injured slave. There is no compensation between the mukatab and the slave if the mukatab has paid part of his contract. However, if he has not paid anything from his mukataba, then compensation is taken directly from him or his master must pay for all the damage caused by the mukatab because he is still his slave until he pays part of his contract." Imam (as) further said: "The child of a mukataba woman follows her status: if she remains a slave, her child is a slave; and if she is freed, her child is also free."

5276 - فِي رِوَايَةِ اَلسَّكُونِيِّ أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي ذَكَرِ اَلصَّبِيِّ اَلدِّيَةُ وَ فِي ذَكَرِ اَلْعِنِّينِ اَلدِّيَةُ".

Hadith.5276 - In the narration of Al-Sakooni, it is reported that Commander of the Faithful (as) said: "For the male child's private part, there is full blood money (diyyah), and for the impotent man's private part, there is also full blood money (diyyah)."

5277 - وَ رَوَى عَبْدُ اَللَّهِ بْنُ مَيْمُونٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: "أُتِيَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ بِرَجُلٍ قَدْ ضَرَبَ رَجُلاً حَتَّى اِنْتَقَصَ مِنْ بَصَرِهِ فَدَعَا بِرِجَالٍ مِنْ أَسْنَانِهِ ثُمَّ أَرَاهُمْ شَيْئاً فَنَظَرَ مَا اِنْتَقَصَ مِنْ بَصَرِهِ فَأَعْطَاهُ دِيَةَ مَا اِنْتَقَصَ مِنْ بَصَرِهِ".

Hadith.5277 - Abdullah ibn Maymoon narrated from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as) who said: "A man was brought to Commander of the Faithful (as) who had struck another man, causing a reduction in his eyesight. Commander of the Faithful (as) called men of similar age as the injured man and showed them something to observe how much his vision had diminished. Imam (as) then awarded the injured man blood money (diyyah) equivalent to the extent of his lost eyesight."

5278 - وَ رَوَى مُوسَى بْنُ بَكْرٍ عَنِ اَلْعَبْدِ اَلصَّالِحِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ ضَرَبَ رَجُلاً بِعَصاً فَلَمْ يَرْفَعْ عَنْهُ اَلْعَصَا حَتَّى مَاتَ قَالَ "يُدْفَعُ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ وَ لَكِنْ لاَ يُتْرَكُ يُتَلَذَّذُ بِهِ وَ لَكِنْ يُجَازُ عَلَيْهِ بِالسَّيْفِ".

Hadith.5278 - Musa ibn Bakr narrated from Al-Abd Al-Salih Imam Musa ibn Jafar Al-Kadhim (as) regarding a man who struck another man with a stick and did not lift it from him until he died. Imam (as) said: "The killer should be handed over to the heirs of the murdered man, but he should not be left to be tortured for pleasure. Rather, retribution should be carried out upon him with the sword."

5279 - وَ رَوَى اِبْنُ اَلْمُغِيرَةِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "دِيَةُ اَلْيَدِ إِذَا قُطِعَتْ خَمْسُونَ مِنَ اَلْإِبِلِ فَمَا كَانَ جُرُوحاً دُونَ اَلاِصْطِلاَمِ فَيَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ "وَ مَنْ لَمْ يَحْكُمْ بِمٰا أَنْزَلَ اَللّٰهُ فَأُولٰئِكَ هُمُ اَلْكٰافِرُونَ" "

Hadith.5279 - Ibn Al-Mughira narrated from Abdullah ibn Sinan from Abu Abdullah (as) who said: "The blood money (diyya) for a hand if it is cut off is fifty camels. As for wounds that are less severe than complete amputation, a ruling shall be made concerning them by two just individuals among you. And whoever does not judge by what Allah (swt) has revealed, then they are the disbelievers."

5280 - وَ رَوَى مُحَمَّدُ بْنُ قَيْسٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ : فِي رَجُلٍ فَقَأَ عَيْنَ رَجُلٍ وَ قَطَعَ أَنْفَهُ وَ أُذُنَيْهِ ثُمَّ قَتَلَهُ فَقَالَ "إِنْ كَانَ فَرَّقَ ذَلِكَ عَلَيْهِ اُقْتُصَّ مِنْهُ ثُمَّ قُتِلَ وَ إِنْ كَانَ ضَرَبَهُ ضَرْبَةً وَاحِدَةً فَأَصَابَهُ ذَلِكَ ضُرِبَتْ عُنُقُهُ وَ لَمْ يُقْتَصَّ مِنْهُ".

Hadith.5280 - Muhammad ibn Qays narrated from one of the two Imams (peace be upon them) about a man who gouged out another man's eye, cut off his nose and ears, and then killed him. Imam (as) said: "If he inflicted these injuries on him separately, then retaliation (qisas) will be taken for each injury, and then he will be killed. But if he struck him with a single blow that resulted in all those injuries, his neck will be struck (he will be executed), and retaliation will not be taken for the individual injuries."

5281 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ بُرَيْدٍ اَلْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّ فِي لِسَانِ اَلْأَخْرَسِ وَ عَيْنِ اَلْأَعْمَى وَ ذَكَرِ اَلْخَصِيِّ اَلْحُرِّ وَ أُنْثَيَيْهِ ثُلُثَ اَلدِّيَةِ وَ فِي ذَكَرِ اَلْغُلاَمِ اَلدِّيَةَ كَامِلَةً".

Hadith.5281 - Ibn Mahbub narrated from Abu Ayyub from Buraid Al-Ijli from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "For the tongue of a mute person, the eye of a blind person, and the private parts and testicles of a free eunuch, one-third of the full blood money (diyya) is due. However, for the private part of a young boy, the full blood money is due."

5282 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي اَلرَّجُلِ يُضْرَبُ عَلَى عِجَانِهِ فَلاَ يَسْتَمْسِكُ غَائِطُهُ وَ لاَ بَوْلُهُ "إِنَّ فِي ذَلِكَ اَلدِّيَةَ كَامِلَةً" ".

Hadith.5282 - Ibn Mahbub narrated from Ishaq ibn Ammar who said: I heard Abu Abdullah (as) say: "The Commander of the Faithful (as) ruled regarding a man who was struck on his hips, causing him to lose control over his stool and urine, that the full blood money (diyya) is due for that."

5283 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ اَلْحَذَّاءِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ ضَرَبَ رَجُلاً بِعَمُودِ فُسْطَاطٍ عَلَى رَأْسِهِ ضَرْبَةً وَاحِدَةً فَأَجَافَهُ حَتَّى وَصَلَتِ اَلضَّرْبَةُ إِلَى دِمَاغِهِ فَذَهَبَ عَقْلُهُ فَقَالَ "إِنْ كَانَ اَلْمَضْرُوبُ لاَ يَعْقِلُ مِنْهَا اَلصَّلاَةَ وَ لاَ يَعْقِلُ مَا قَالَ وَ لاَ مَا قِيلَ لَهُ فَإِنَّهُ يُنْتَظَرُ بِهِ سَنَةً فَإِنْ مَاتَ فِيمَا بَيْنَهُ وَ بَيْنَ اَلسَّنَةِ أُقِيدَ بِهِ ضَارِبُهُ وَ إِنْ لَمْ يَمُتْ فِيمَا بَيْنَهُ وَ بَيْنَ اَلسَّنَةِ وَ لَمْ يَرْجِعْ إِلَيْهِ عَقْلُهُ أُغْرِمَ ضَارِبُهُ اَلدِّيَةَ فِي مَالِهِ لِذَهَابِ عَقْلِهِ" قَالَ فَقُلْتُ لَهُ فَمَا تَرَى عَلَيْهِ فِي اَلشَّجَّةِ شَيْئاً فَقَالَ "لاَ لِأَنَّهُ إِنَّمَا ضَرَبَهُ ضَرْبَةً وَاحِدَةً فَجَنَتِ اَلضَّرْبَةُ جِنَايَتَيْنِ فَأَلْزَمْتُهُ أَغْلَظَ اَلْجِنَايَتَيْنِ وَ هِيَ اَلدِّيَةُ وَ لَوْ كَانَ ضَرَبَهُ ضَرْبَتَيْنِ فَجَنَتِ اَلضَّرْبَتَانِ جِنَايَتَيْنِ لَأَلْزَمْتُهُ جِنَايَةَ مَا جَنَتِ اَلضَّرْبَتَانِ كَائِناً مَا كَانَتَا إِلاَّ أَنْ يَكُونَ فِيهِمَا اَلْمَوْتُ فَيُقَادَ بِهِ ضَارِبُهُ وَ تُطْرَحَ اَلْأُخْرَى " قَالَ "وَ إِنْ ضَرَبَهُ ثَلاَثَ ضَرَبَاتٍ وَاحِدَةً بَعْدَ وَاحِدَةٍ فَجَنَيْنَ ثَلاَثَ جِنَايَاتٍ أَلْزَمْتُهُ جِنَايَةَ مَا جَنَيْنَ اَلثَّلاَثُ اَلضَّرَبَاتِ كَائِنَاتٍ مَا كُنَّ مَا لَمْ يَكُنْ فِيهِنَّ اَلْمَوْتُ فَيُقَادَ بِهِ ضَارِبُهُ" قَالَ "وَ إِنْ ضَرَبَهُ عَشْرَ ضَرَبَاتٍ فَجَنَيْنَ جِنَايَةً وَاحِدَةً أَلْزَمْتُهُ تِلْكَ اَلْجِنَايَةَ اَلَّتِي جَنَتْهَا اَلْعَشْرُ اَلضَّرَبَاتِ كَائِنَةً مَا كَانَتْ مَا لَمْ يَكُنْ فِيهَا اَلْمَوْتُ".

Hadith.5283 - Ibn Mahbub narrated from Jamil ibn Salih from Abu Ubaydah Al-Hadhdha' who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a man who struck another man on his head with the pole of a tent, delivering a single blow that penetrated to his brain, causing him to lose his mind. Imam (as) said: "If the struck man can no longer comprehend the prayer, nor understand what is said to him or what he says, then he should be observed for a year. If he dies within that year, the striker is subject to retaliation (qisas). However, if he does not die within that period and his mind does not return, the striker must pay the full blood money (diyya) from his wealth due to the loss of the victim's intellect." I said to Imam (as): What do you rule upon him regarding the head injury (shajja)? Imam (as) replied: "Nothing, because he only struck him once, and that single blow caused two injuries. Therefore, I imposed upon him the more severe of the two injuries, which is the blood money (diyya). Had he struck him twice, causing two separate injuries, I would have imposed upon him compensation for both injuries, whatever they may have been - except if one of them resulted in death, in which case the striker would face retaliation (qisas), and the second injury would be disregarded." Imam (as) further said: "If he struck him three times, one after the other, resulting in three injuries, I would impose upon him the liability for whatever the three injuries amounted to, unless one of them led to death, in which case the striker would face retaliation." Imam (as) added: "And if he struck him ten times, but they resulted in a single injury, I would hold him accountable only for that single injury caused by the ten blows, regardless of its severity, as long as it did not result in death."

5284 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ اَلسِّجِسْتَانِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَطَعَ يَدَيْنِ لِرَجُلَيْنِ اَلْيَمِينَيْنِ فَقَالَ "يَا حَبِيبُ تُقْطَعُ يَمِينُهُ لِلرَّجُلِ اَلَّذِي قَطَعَ يَمِينَهُ أَوَّلاً وَ يُقْطَعُ يَسَارُهُ لِلَّذِي قَطَعَ يَمِينَهُ آخِراً لِأَنَّهُ إِنَّمَا قَطَعَ يَدَ اَلرَّجُلِ اَلْأَخِيرِ وَ يَمِينُهُ قِصَاصٌ لِلرَّجُلِ اَلْأَوَّلِ" فَقُلْتُ إِنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ إِنَّمَا كَانَ يَقْطَعُ اَلْيَدَ اَلْيُمْنَى وَ اَلرِّجْلَ اَلْيُسْرَى فَقَالَ "إِنَّمَا كَانَ يَفْعَلُ ذَلِكَ فِيمَا يَجِبُ مِنْ حُقُوقِ اَللَّهِ عَزَّ وَ جَلَّ فَأَمَّا حُقُوقُ اَلْمُسْلِمِينَ يَا حَبِيبُ فَإِنَّهُ يُؤْخَذُ لَهُمْ حُقُوقُهُمْ فِي قِصَاصِ اَلْيَدِ بِالْيَدِ إِذَا كَانَتْ لِلْقَاطِعِ يَدٌ وَ اَلرِّجْلُ بِالْيَدِ إِذَا لَمْ يَكُنْ لِلْقَاطِعِ يَدَانِ" فَقُلْتُ لَهُ أَ مَا تُوجَبُ عَلَيْهِ اَلدِّيَةُ وَ تُتْرَكُ لَهُ رِجْلُهُ فَقَالَ "إِنَّمَا تُوجَبُ عَلَيْهِ اَلدِّيَةُ إِذَا قَطَعَ يَدَ رَجُلٍ وَ لَيْسَ لِلْقَاطِعِ يَدَانِ وَ لاَ رِجْلاَنِ فَثَمَّ تُوجَبُ عَلَيْهِ اَلدِّيَةُ لِأَنَّهُ لَيْسَتْ لَهُ جَارِحَةٌ يُقَاصُّ مِنْهَا".

Hadith.5284 - Ibn Mahbub narrated from Hisham ibn Salim from Habib Al-Sijistani who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a man who cut off the right hands of two men. Imam (as) replied: "O' Habib, his right hand is to be cut off in retaliation for the man whose right hand he first severed, and his left hand is to be cut off for the man whose right hand he severed afterward. This is because he initially cut off the first man's right hand, and his own right hand is taken as retaliation for that. Then, for the second man, his left hand is taken." I said: "But Commander of the Faithful (as) used to cut off the right hand and the left foot." Imam (as) replied: "That ruling was for the rights of Allah (swt), the Exalted. However, regarding the rights of Muslims, O' Habib, their rights are taken in full. A hand is taken for a hand in retaliation if the offender has two hands, and a foot is taken for a hand if the offender has no hands." I then asked: "Shouldn't the blood money (diyya) be imposed on him, and his foot be spared?" Imam (as) replied: "Blood money is only required when he cuts off a man's hand and the perpetrator has neither two hands nor two feet. In such a case, blood money is imposed because there is no remaining limb from which retaliation can be taken."

5285 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي اَلْيَدِ نِصْفُ اَلدِّيَةِ وَ فِي اَلْيَدَيْنِ جَمِيعاً اَلدِّيَةُ وَ فِي اَلرِّجْلَيْنِ كَذَلِكَ وَ فِي اَلذَّكَرِ إِذَا قُطِعَتِ اَلْحَشَفَةُ وَ مَا فَوْقَ ذَلِكَ اَلدِّيَةُ وَ فِي اَلْأَنْفِ إِذَا قُطِعَ اَلْمَارِنُ اَلدِّيَةُ"

Hadith.5285 - Ibn Abi Umayr narrated from Al-Qasim ibn Urwah from Ibn Bukayr from Zurara from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) who said: "For the hand, there is half of the full blood money (diyya), and for both hands together, the full diyya is due. Similarly, for both legs, the full diyya applies. For the male organ, if the glans (Al-hashafa) and above it are cut off, the full diyya is required. For the nose, if the soft part (Al-marin) is cut off, the full diyya applies."

5286 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي جَمِيلَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي اَلشَّفَةِ اَلسُّفْلَى سِتَّةُ آلاَفٍ وَ فِي اَلْعُلْيَا أَرْبَعَةُ آلاَفٍ لِأَنَّ اَلسُّفْلَى تُمْسِكُ اَلْمَاءَ".

Hadith.5286 - Ibn Mahbub narrated from Abu Jameelah from Aban ibn Taghlib from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) who said: "For the lower lip, the compensation is six thousand (dirhams), and for the upper lip, it is four thousand (dirhams) because the lower lip holds water."

5287 - وَ رُوِيَ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ أُصِيبَ إِحْدَى عَيْنَيْهِ أَنْ تُؤْخَذَ بَيْضَةُ نَعَامَةٍ فَيُمْشَى بِهَا وَ تُوثَقَ عَيْنُهُ اَلصَّحِيحَةُ حَتَّى لاَ يُبْصِرَ بِهَا وَ يَنْتَهِيَ بَصَرُهُ ثُمَّ يُحْسَبَ مَا بَيْنَ مُنْتَهَى بَصَرِ عَيْنِهِ اَلَّتِي أُصِيبَتْ وَ بَيْنَ عَيْنِهِ اَلصَّحِيحَةِ فَيُؤَدَّى بِحِسَابِ ذَلِكَ".

Hadith.5287 - It is narrated from Muhammad ibn Qays from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "The Commander of the Faithful (as) ruled concerning a man who lost one of his eyes that an ostrich egg should be taken, and the man's healthy eye should be covered so he cannot see with it. Then, his vision should be measured to its limit, and the distance between the range of his injured eye and his healthy eye should be calculated. Compensation should be paid accordingly based on that measurement."

5288 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "كُلُّ مَا كَانَ فِي اَلْإِنْسَانِ اِثْنَيْنِ فَفِيهِمَا اَلدِّيَةُ وَ فِي إِحْدَاهُمَا نِصْفُ اَلدِّيَةِ وَ مَا كَانَ وَاحِداً فَفِيهِ اَلدِّيَةُ".

Hadith.5288 - It is narrated from Ibn Abi Umair from Hisham ibn Salim from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) who said: "Everything in the human body that exists in pairs carries the full blood money (diyya) for both, and half the blood money for one. And whatever exists as a single part in the body carries the full blood money."

5289 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَبْدِ اَلْوَهَّابِ بْنِ اَلصَّبَّاحِ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي رَجُلٍ وُجِئَ فِي أُذُنِهِ فَادَّعَى أَنَّ إِحْدَى أُذُنَيْهِ نَقَصَ مِنْ سَمْعِهِ بِهَا شَيْءٌ قَالَ "تُشَدُّ اَلَّتِي ضُرِبَتْ شَدّاً جَيِّداً وَ تُفْتَحُ اَلصَّحِيحَةُ فَيُضْرَبُ لَهُ بِالْجَرَسِ حِيَالَ وَجْهِهِ وَ يُقَالُ لَهُ اِسْمَعْ فَإِذَا خَفِيَ عَلَيْهِ صَوْتُ اَلْجَرَسِ عُلِّمَ مَكَانُهُ ثُمَّ يُذْهَبُ بِالْجَرَسِ مِنْ خَلْفِهِ فَيُضْرَبُ بِهِ مِنْ خَلْفِهِ حَتَّى يَخْفَى عَلَيْهِ اَلصَّوْتُ فَإِذَا خَفِيَ عَلَيْهِ عُلِّمَ مَكَانُهُ ثُمَّ يُقَاسُ مَا بَيْنَهُمَا فَإِنْ كَانَا سَوَاءً عُلِمَ أَنَّهُ قَدْ صَدَقَ ثُمَّ يُؤْخَذُ بِهِ عَنْ يَمِينِهِ فَيُضْرَبُ بِهِ حَتَّى يَخْفَى ثُمَّ يُعَلَّمُ ثُمَّ يُؤْخَذُ بِهِ عَنْ يَسَارِهِ فَيُضْرَبُ بِهِ حَتَّى يَخْفَى ثُمَّ يُعَلَّمُ بِهِ ثُمَّ يُقَاسُ مَا بَيْنَهُمَا فَإِنْ كَانَا سَوَاءً عُلِمَ أَنَّهُ قَدْ صَدَقَ" قَالَ "ثُمَّ تُفْتَحُ أُذُنُهُ اَلْمُعْتَلَّةُ وَ تُشَدُّ اَلْأُخْرَى شَدّاً جَيِّداً ثُمَّ يُضْرَبُ بِالْجَرَسِ مِنْ قُدَّامِهِ ثُمَّ يُعَلَّمُ حَتَّى يَخْفَى يُصْنَعُ بِهِ كَمَا صُنِعَ أَوَّلَ مَرَّةٍ بِأُذُنِهِ اَلصَّحِيحَةِ ثُمَّ يُقَاسُ مَا بَيْنَ اَلصَّحِيحَةِ وَ اَلْمُعْتَلَّةِ فَيُقَوَّمُ مِنْ حِسَابِ ذَلِكَ".

Hadith.5289 - It is narrated from Ibn Mahbub from Abdul Wahhab ibn Al-Sabbah from Ali from Abu Basir from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) that he said regarding a man who was struck in his ear and claimed that one of his ears had diminished in hearing. Imam (as) said: "The injured ear should be tightly bound, and the healthy ear should be left open. A bell should be struck in front of his face, and he should be asked to listen. If the sound of the bell becomes faint for him, its position should be noted. Then, the bell should be taken behind him and rung until the sound fades for him; when it fades, its position should be marked. The distance between the two positions is then measured. If they are equal, it is known that he has spoken the truth. Then, the bell should be taken to his right side and rung until the sound fades, and its position should be marked. Similarly, the bell should be taken to his left side and rung until the sound fades, and its position should be marked. If the distances are equal, it is confirmed that he has spoken the truth." Imam (as) further said: "Then the affected ear should be opened, and the healthy ear should be tightly bound. The bell should be rung in front of him, and the process repeated as it was initially done with the healthy ear. Then, the difference between the healthy and the affected ear should be measured, and compensation determined accordingly."

5290 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ زِيَادٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ وَجَأَ أُذُنَ رَجُلٍ بِعَظْمٍ فَادَّعَى أَنَّهُ ذَهَبَ سَمْعُهُ كُلُّهُ قَالَ "يُؤَجَّلُ سَنَةً وَ يُتَرَصَّدُ بِشَاهِدَيْ عَدْلٍ فَإِنْ جَاءَا فَشَهِدَا أَنَّهُ سَمِعَ وَ أَنَّهُ أَجَابَ عَلَى سَمْعٍ فَلاَ حَقَّ لَهُ وَ إِنْ لَمْ يُعْثَرْ عَلَى أَنَّهُ سَمِعَ اُسْتُحْلِفَ ثُمَّ إِنَّهُ أُعْطِيَ اَلدِّيَةَ" قَالَ قُلْتُ فَإِنَّهُ يَسْمَعُ بَعْدَ مَا أُعْطِيَ اَلدِّيَةَ قَالَ "هُوَ شَيْءٌ أَعْطَاهُ اَللَّهُ تَعَالَى إِيَّاهُ" قَالَ وَ سَأَلْتُهُ عَنِ اَلْعَيْنِ يَدَّعِي صَاحِبُهَا أَنَّهُ لاَ يُبْصِرُ بِهَا قَالَ "يُؤَجَّلُ سَنَةً ثُمَّ يُسْتَحْلَفُ بَعْدَ اَلسَّنَةِ أَنَّهُ لاَ يُبْصِرُ ثُمَّ يُعْطَى اَلدِّيَةَ" قُلْتُ فَإِنَّهُ أَبْصَرَ بَعْدَ ذَلِكَ قَالَ "هُوَ شَيْءٌ أَعْطَاهُ اَللَّهُ إِيَّاهُ".

Hadith.5290 - It is narrated from Ibn Mahbub from his father from Hammad ibn Ziyad from Sulayman ibn Khalid from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) who said: I asked Imam (as) about a man who struck another man's ear with a bone, and the man claimed that he had completely lost his hearing. Imam (as) said: "He should be given a respite for one year, and two just witnesses should observe him. If they testify that he heard and responded to hearing, then he has no right (to compensation). But if it cannot be confirmed that he heard, he should be made to swear an oath, and then he should be given the full compensation (blood money)." I asked: "What if he regains his hearing after receiving the compensation?" Imam (as) replied: "It is something Allah (swt) the Exalted has granted him." I then asked Imam (as) about someone who claimed he could no longer see with his eye. Imam (as) said: "He should be given a respite for one year, and after the year, he should swear an oath that he cannot see, and then he should be given the full compensation (blood money)." I asked: "What if he regains his sight after that?" Imam (as) replied: "It is something Allah (swt) has granted him."

5291 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ : "أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَضَى فِي اَلصُّلْبِ إِذَا اِنْكَسَرَ اَلدِّيَةَ".

Hadith.5291 - In the narration of Al-Sakooni, it is reported that Commander of the Faithful (as) ruled that if the spine is broken, the full blood money (diya) is due.

5292 - وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ كُسِرَ بُعْصُوصُهُ فَلَمْ يَمْلِكِ اِسْتَهُ مَا فِيهِ مِنَ اَلدِّيَةِ فَقَالَ "اَلدِّيَةُ كَامِلَةً" قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ وَقَعَ بِجَارِيَةٍ فَأَفْضَاهَا وَ هِيَ إِذَا نَزَلَتْ بِتِلْكَ اَلْمَنْزِلَةِ لَمْ تَلِدْ فَقَالَ "اَلدِّيَةُ كَامِلَةً".

Hadith.5292 - Hisham ibn Salim narrated from Sulayman ibn Khalid who said: I asked Abu Abdullah (as) about a man whose coccyx (tailbone) was broken, resulting in his inability to control his bowels. Imam (as) replied: "The full blood money (diya) is due." Sulayman further asked Imam (as) about a man who engaged in intercourse with a slave girl and caused ifda' (a severe injury of female reproductive organs), and she, in that condition, would never be able to bear children. Imam (as) replied: "The full blood money (diya) is due."

5293 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ جَارِيَةً فَوَقَعَ عَلَيْهَا فَأَفْضَاهَا قَالَ "عَلَيْهِ اَلْإِجْرَاءُ عَلَيْهَا مَا دَامَتْ حَيَّةً".

Hadith.5293 - Hammad narrated from Al-Halabi who said: I asked Abu Abdullah (as) about a man who married a slave girl, then had intercourse with her and caused ifda' (a severe injury of female reproductive organs). Imam (as) replied: "He is responsible for providing for her needs as long as she is alive."

5294 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : "لاَ تُقَاسُ عَيْنٌ فِي يَوْمِ غَيْمٍ".

Hadith.5294 - In the narration of Al-Sakuni, it is reported that Commander of the Faithful (as) said: "An eye is not to be examined (for diyyah) on a cloudy day."

5295 - رَوَى عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْأَصَابِعِ هَلْ لِبَعْضِهَا عَلَى بَعْضٍ فَضْلٌ فِي اَلدِّيَةِ قَالَ "هُنَّ سَوَاءٌ فِي اَلدِّيَةِ".

Hadith.5295 - It is narrated by Uthman ibn Isa from Sama'ah from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) who said: I asked Imam (as) about the fingers - whether some of them have more value over others in terms of blood money (diyyah). Imam (as) replied: "They are all equal in blood money (diyyah)."

5296 - وَ رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلسِّنِّ وَ اَلذِّرَاعِ يُكْسَرَانِ عَمْداً أَ لَهُمَا أَرْشٌ أَوْ قَوَدٌ فَقَالَ "قَوَدٌ" قَالَ قُلْتُ فَإِنْ أَضْعَفُوا لَهُ اَلدِّيَةَ فَقَالَ "إِنْ أَرْضَوْهُ بِمَا شَاءَ فَهُوَ لَهُ".

Hadith.5296 - It is narrated by Asim ibn Humaid from Abu Basir from Abu Abdullah (as) who said: I asked Imam (as) about a tooth or an arm that is intentionally broken - does it require compensation (financial payment) or is there retaliation (qisas)? Imam (as) replied: "Retaliation (qisas)." I asked: "What if they offer him blood money instead?" Imam (as) replied: "If he is satisfied with whatever they offer, then it is permissible for him."

5297 - وَ فِي رِوَايَةِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي اَلْإِصْبَعِ عَشْرٌ مِنَ اَلْإِبِلِ إِذَا قُطِعَتْ مِنْ أَصْلِهَا أَوْ شَلَّتْ".

Hadith.5297 - In the narration of Ibn Bukayr from Zurara from Abu Abdullah (as), he said: "For each finger, there is a compensation of ten camels if it is cut off from its base or becomes paralyzed."

5298 - وَ فِي رِوَايَةِ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: فِي سِنِّ اَلصَّبِيِّ يَضْرِبُهَا اَلرَّجُلُ فَتَسْقُطُ ثُمَّ تَنْبُتُ قَالَ "لَيْسَ عَلَيْهِ قِصَاصٌ وَ عَلَيْهِ اَلْأَرْشُ" وَ قَالَ فِي اَلرَّجُلِ تُكْسَرُ يَدُهُ ثُمَّ تَبْرَأُ يَدُهُ قَالَ "لاَ يُقْتَصُّ مِنْهُ وَ لَكِنْ يُعْطَى اَلْأَرْشَ" وَ سُئِلَ جَمِيلٌ كَمِ اَلْأَرْشُ فِي سِنِّ اَلصَّبِيِّ وَ كَسْرِ اَلْيَدِ قَالَ "شَيْءٌ يَسِيرٌ".

Hadith.5298 - In the narration of Jameel from some of our companions from one of the Imams (peace be upon them), that it was reported regarding the tooth of a child that is struck by a man and falls out but later grows back Imam (as) said: "There is no retaliation (qisas) upon him, but he must pay compensation (arsh)." Regarding a man whose hand is broken but later heals, Imam (as) said: "There is no retaliation against him, but he must pay compensation (arsh)." When Jamil was asked about the amount of compensation for the child's tooth and the broken hand, Imam (as) replied: "It is a small amount"

5299 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "أَصَابِعُ اَلْيَدَيْنِ وَ اَلرِّجْلَيْنِ فِي اَلدِّيَةِ سَوَاءٌ" وَ قَالَ "فِي اَلسِّنِّ إِذَا ضُرِبَتِ اُنْتُظِرَ بِهَا سَنَةً فَإِنْ وَقَعَتْ أُغْرِمَ اَلضَّارِبُ خَمْسَمِائَةِ دِرْهَمٍ وَ إِنْ لَمْ تَقَعْ وَ اِسْوَدَّتْ أُغْرِمَ ثُلُثَيْ دِيَتِهَا".

Hadith.5299 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "The fingers of the hands and feet are equal in compensation (diyyah)." Imam (as) also said: "If a tooth is struck, it should be observed for a year. If it falls out, the striker must pay five hundred dirhams. However, if it does not fall out but turns black, the striker must pay two-thirds of its compensation."

5300 - : "وَ قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي اَلْأَسْنَانِ اَلَّتِي تُقْسَمُ عَلَيْهَا اَلدِّيَةُ أَنَّهَا ثَمَانِي وَ عِشْرُونَ سِنّاً سِتَّةَ عَشَرَ فِي مَوَاخِيرِ اَلْفَمِ وَ اِثْنَا عَشَرَ فِي مَقَادِيمِهِ فَدِيَةُ كُلِّ سِنٍّ مِنَ اَلْمَقَادِيمِ إِذَا كُسِرَ حَتَّى يَذْهَبَ خَمْسُونَ دِينَاراً فَيَكُونُ ذَلِكَ سِتَّمِائَةِ دِينَارٍ وَ دِيَةُ كُلِّ سِنٍّ مِنَ اَلْمَوَاخِيرِ إِذَا كُسِرَ حَتَّى يَذْهَبَ عَلَى اَلنِّصْفِ مِنْ دِيَةِ اَلْمَقَادِيمِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً فَيَكُونُ ذَلِكَ أَرْبَعَمِائَةِ دِينَارٍ فَذَلِكَ أَلْفُ دِينَارٍ فَمَا نَقَصَ فَلاَ دِيَةَ لَهُ وَ مَا زَادَ فَلاَ دِيَةَ لَهُ".

Hadith.5300 - Imam Ali ibn Abi Talib (as) ruled regarding the teeth for which blood money (diyyah) is divided that they are twenty-eight in total - sixteen in back of the mouth and twelve in the front. The compensation for each of the front teeth, if broken and completely lost, is fifty dinars, totaling six hundred dinars. The compensation for each of the back teeth, if broken and completely lost, is half the amount of the front teeth, which is twenty-five dinars, totaling four hundred dinars. Altogether, the full compensation for all these teeth is one thousand dinars. Anything less than this has no diyyah, and anything more has no diyyah.

5301 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلذِّرَاعِ إِذَا ضُرِبَ فَانْكَسَرَ مِنْهُ اَلزَّنْدُ فَقَالَ "إِذَا يَبِسَتْ مِنْهُ اَلْكَفُّ أَوْ شَلَّتْ أَصَابِعُ اَلْكَفِّ كُلُّهَا فَإِنَّ فِيهَا ثُلُثَيْ دِيَةِ اَلْيَدِ" قَالَ "وَ إِنْ شَلَّتْ بَعْضُ اَلْأَصَابِعِ وَ بَقِيَ بَعْضٌ فَإِنَّ فِي كُلِّ إِصْبَعٍ شَلَّتْ ثُلُثَيْ دِيَتِهَا" قَالَ "وَ كَذَلِكَ اَلْحُكْمُ فِي اَلسَّاقِ وَ اَلْقَدَمِ إِذَا شَلَّتْ أَصَابِعُ اَلْقَدَمِ".

Hadith.5301 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a forearm (the arm below the elbow) that was struck and resulted in the fracture of the wrist bone. Imam (as) replied: If the hand becomes paralyzed or all the fingers of the hand become immobile due to the injury, then two-thirds of the blood money (diyyah) of the entire hand is applicable. Imam (as) further stated: If only some of the fingers become paralyzed while others remain functional, then for each finger that becomes paralyzed, two-thirds of its individual diyyah is applicable. The same ruling applies to the leg and foot if the toes of the foot become paralyzed.

5302 - وَ رَوَى مُحَمَّدُ بْنُ يَحْيَى اَلْخَزَّازُ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي اَلْإِصْبَعِ اَلزَّائِدَةِ إِذَا قُطِعَتْ ثُلُثُ دِيَةِ اَلصَّحِيحَةِ".

Hadith.5302 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said that if an extra (supernumerary) finger is cut off, then one-third of the blood money (diyyah) of a normal finger is applicable.

5303 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي اَلْجُرْحِ فِي اَلْأَصَابِعِ إِذَا أَوْضَحَ اَلْعَظْمُ عُشْرَ دِيَةِ اَلْإِصْبَعِ إِذَا لَمْ يُرِدِ اَلْمَجْرُوحُ أَنْ يَقْتَصَّ".

Hadith.5303 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said that Commander of the Faithful (as) ruled regarding an injury to the fingers that if the wound exposes the bone, then one-tenth of the blood money (diyyah) of that finger is due, provided that the injured person does not wish to seek retaliation (qisas).

5304 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زِيَادِ بْنِ سُوقَةَ عَنِ اَلْحَكَمِ بْنِ عُتَيْبَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَصْلَحَكَ اَللَّهُ إِنَّ بَعْضَ اَلنَّاسِ لَهُ فِي فِيهِ اِثْنَتَانِ وَ ثَلاَثُونَ سِنّاً وَ بَعْضَهُمْ لَهُ ثَمَانِي وَ عِشْرُونَ سِنّاً فَعَلَى كَمْ تُقْسَمُ دِيَةُ اَلْأَسْنَانِ فَقَالَ "اَلْخِلْقَةُ إِنَّمَا هِيَ ثَمَانِي وَ عِشْرُونَ سِنّاً اِثْنَتَا عَشْرَةَ سِنّاً فِي مَقَادِيمِ اَلْفَمِ وَ سِتَّ عَشْرَةَ سِنّاً فِي مَوَاخِيرِهِ فَعَلَى هَذَا قُسِمَتْ دِيَةُ اَلْأَسْنَانِ فَدِيَةُ كُلِّ سِنٍّ مِنَ اَلْمَقَادِيمِ إِذَا كُسِرَ حَتَّى يَذْهَبَ خَمْسُمِائَةِ دِرْهَمٍ وَ هِيَ اِثْنَتَا عَشْرَةَ سِنّاً فَدِيَتُهَا سِتَّةُ آلاَفِ دِرْهَمٍ وَ دِيَةُ كُلِّ سِنٍّ مِنَ اَلْأَضْرَاسِ إِذَا كُسِرَ حَتَّى يَذْهَبَ مِائَتَانِ وَ خَمْسُونَ دِرْهَماً وَ هِيَ سِتَّ عَشْرَةَ سِنّاً فَدِيَتُهَا كُلِّهَا أَرْبَعَةُ آلاَفِ دِرْهَمٍ فَجَمِيعُ دِيَةِ اَلْمَقَادِيمِ وَ اَلْمَوَاخِيرِ مِنَ اَلْأَسْنَانِ عَشَرَةُ آلاَفِ دِرْهَمٍ وَ إِنَّمَا وُضِعَتِ اَلدِّيَةُ عَلَى هَذَا فَمَا زَادَ عَلَى ثَمَانِيَ وَ عِشْرِينَ سِنّاً فَلاَ دِيَةَ لَهُ وَ مَا نَقَصَ فَلاَ دِيَةَ لَهُ" وَ هَكَذَا وَجَدْنَاهُ فِي كِتَابِ أَمِيرِ اَلْمُؤْمِنِينَ قَالَ اَلْحَكَمُ فَقُلْتُ إِنَّ اَلدِّيَاتِ إِنَّمَا كَانَتْ تُؤْخَذُ قَبْلَ اَلْيَوْمِ مِنَ اَلْإِبِلِ وَ اَلْبَقَرِ وَ اَلْغَنَمِ فَقَالَ "إِنَّمَا كَانَ ذَلِكَ فِي اَلْبَوَادِي قَبْلَ اَلْإِسْلاَمِ فَلَمَّا ظَهَرَ اَلْإِسْلاَمُ وَ كَثُرَ اَلْوَرِقُ فِي اَلنَّاسِ قَسَمَهَا أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ عَلَى اَلْوَرِقِ" قَالَ اَلْحَكَمُ فَقُلْتُ لَهُ أَ رَأَيْتَ مَنْ كَانَ اَلْيَوْمَ مِنْ أَهْلِ اَلْبَوَادِي مَا اَلَّذِي يُؤْخَذُ مِنْهُ فِي اَلدِّيَةِ اَلْيَوْمَ اَلْوَرِقُ أَوِ اَلْإِبِلُ فَقَالَ "اَلْإِبِلُ هِيَ مِثْلُ اَلْوَرِقِ بَلْ هِيَ أَفْضَلُ مِنَ اَلْوَرِقِ فِي اَلدِّيَةِ إِنَّهُمْ كَانُوا يَأْخُذُونَ مِنْهُمْ فِي دِيَةِ اَلْخَطَإِ مِائَةً مِنَ اَلْإِبِلِ يُحْسَبُ لِكُلِّ بَعِيرٍ مِائَةُ دِرْهَمٍ فَذَلِكَ عَشَرَةُ آلاَفِ دِرْهَمٍ" قُلْتُ فَمَا أَسْنَانُ اَلْمِائَةِ اَلْبَعِيرِ فَقَالَ "مَا حَالَ عَلَيْهَا اَلْحَوْلُ ذُكْرَانٌ كُلُّهَا".

Hadith.5304 - Ibn Mahbub narrated from Hisham ibn Salim, from Ziyad ibn Suqah, from Al-Hakam ibn 'Utaybah, who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), "May Allah rectify your affairs. Some people have thirty-two teeth in their mouths, while others have twenty-eight. Upon how many teeth is the diyyah (blood money) calculated?" Imam (as) said: "The natural creation consists of twenty-eight teeth - twelve in the front of the mouth and sixteen in the back. The diyyah of the teeth has been distributed based on this. The diyyah for each of the twelve front teeth, if broken and completely lost, is five hundred dirhams, making the total diyyah for them six thousand dirhams. The diyyah for each of the sixteen molars, if broken and completely lost, is two hundred and fifty dirhams, making the total diyyah for them four thousand dirhams. Thus, the total diyyah for both the front and back teeth amounts to ten thousand dirhams. The diyyah has been set according to this calculation, so any extra teeth beyond twenty-eight have no diyyah, nor is there a diyyah for any missing teeth beyond this standard count." And thus, we found it recorded in the book of Commander of the Faithful Imam Ali ibn Abi Talib (as). Al-Hakam said: I then asked, "Before today, diyyah (blood money) used to be taken from camels, cows, and sheep. What is the ruling on that?" Imam (as) said: "That was in the desert communities before Islam. But when Islam became widespread and silver (warq) became abundant among people, Commander of the Faithful Imam Ali ibn Abi Talib (as), set the diyyah in terms of silver." Al-Hakam continued: I then asked Imam (as), "What about those who live in the desert today? What should be taken from them as diyyah - silver or camels?" Imam (as) said: "Camels are equivalent to silver, rather, they are even better than silver for diyyah. Indeed, they used to take one hundred camels for unintentional killing (diyat Al-khata'), with each camel being valued at one hundred dirhams, making a total of ten thousand dirhams." I asked: "What are the required ages of the one hundred camels?" Imam (as) said: "They should all be male camels that have completed one full year."

5305 - فِي رِوَايَةِ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ قُتِلَ وَ لَهُ وَلِيَّانِ فَعَفَا أَحَدُهُمَا وَ أَرَادَ اَلْآخَرُ أَنْ يَقْتُلَ قَالَ "يَقْتُلُ وَ يَرُدُّ عَلَى أَوْلِيَاءِ اَلْمَقْتُولِ اَلْمُقَادِ نِصْفَ اَلدِّيَةِ" ".

Hadith.5305 - In the narration of Jameel ibn Darraj, it is reported that Commander of the Faithful (as) ruled regarding a man who was killed and had two heirs. One of them forgave the killer, while the other wanted to proceed with the execution. Imam (as) ruled: "He may execute the killer but must return half of the blood money (diyyah) to the heirs of the slain."

5306 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ اَلْحَنَّاطِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قُتِلَ وَ لَهُ أَبٌ وَ أُمٌّ وَ اِبْنٌ فَقَالَ اَلاِبْنُ أَنَا أُرِيدُ أَنْ أَقْتُلَ قَاتِلَ أَبِي وَ قَالَ اَلْآخَرُ أَنَا أَعْفُو وَ قَالَ اَلْآخَرُ أَنَا أُرِيدُ أَنْ آخُذَ اَلدِّيَةَ قَالَ "فَلْيُعْطِ اَلاِبْنُ أُمَّ اَلْمَقْتُولِ اَلسُّدُسَ مِنَ اَلدِّيَةِ وَ يُعْطِي وَرَثَةَ اَلْقَاتِلِ اَلسُّدُسَ مِنَ اَلدِّيَةِ حَقَّ اَلْأَبِ اَلَّذِي عَفَا وَ يَقْتُلُهُ".

Hadith.5306 - Al-Hasan ibn Mahbub narrated from Abu Walad Al-Hannat that he asked Abu Abdullah (as) about a man who was killed and had a father, a mother, and a son. The son said: "I want to kill the murderer of my father," the mother said: "I forgive," and the father said: "I want to take the blood money (diyyah)." Imam (as) replied: "The son should give the mother of the murdered man one-sixth of the blood money and give the heirs of the murderer one-sixth of the blood money in the right of the father who forgave, and then he may kill the murderer."

5307 - وَ رَوَى اَلْحَسَنُ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قُتِلَ وَ لَهُ أَوْلاَدٌ صِغَارٌ وَ كِبَارٌ أَ رَأَيْتَ إِنْ عَفَا أَوْلاَدُهُ اَلْكِبَارُ فَقَالَ "لاَ يُقْتَلُ وَ يَجُوزُ عَفْوُ اَلْكِبَارِ فِي حِصَصِهِمْ فَإِذَا كَبِرَ اَلصِّغَارُ كَانَ لَهُمْ أَنْ يَطْلُبُوا حَقَّهُمْ مِنَ اَلدِّيَةِ". وَ قَدْ رُوِيَ: "أَنَّهُ إِذَا عَفَا وَاحِدٌ مِنَ اَلْأَوْلِيَاءِ عَنِ اَلدَّمِ اِرْتَفَعَ اَلْقَوَدُ".

Hadith.5307 - Al-Hasan ibn Mahbub narrated from Abu Walad who said: I asked Abu Abdullah (as) about a man who was killed and had both young and adult children. I asked: "What if his adult children forgave (the murderer)?" Imam (as) replied: "The murderer will not be killed, and the forgiveness of the adults is valid concerning their shares. When the younger children reach adulthood, they have the right to claim their share of the blood money (diyyah)." It has also been narrated: "If one of the heirs forgives regarding the blood, the retribution (qisas) is nullified."

5308 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِيهِ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ قَالَ: أُتِيَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ بِرَجُلٍ قَدْ قَتَلَ رَجُلاً خَطَأً فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "مَنْ عَشِيرَتُكَ وَ قَرَابَتُكَ" فَقَالَ مَا لِي بِهَذِهِ اَلْبَلْدَةِ قَرَابَةٌ وَ لاَ عَشِيرَةٌ فَقَالَ "مِنْ أَهْلِ أَيِّ اَلْبُلْدَانِ أَنْتَ" فَقَالَ أَنَا رَجُلٌ مِنْ أَهْلِ اَلْمَوْصِلِ وُلِدْتُ بِهَا وَ لِي فِيهَا قَرَابَةٌ وَ أَهْلُ بَيْتٍ فَسَأَلَ أَمِيرُ اَلْمُؤْمِنِينَ عَنْهُ فَلَمْ يَجِدْ لَهُ بِالْكُوفَةِ قَرَابَةً وَ لاَ عَشِيرَةً قَالَ فَكَتَبَ إِلَى عَامِلِهِ عَلَى اَلْمَوْصِلِ "أَمَّا بَعْدُ فَإِنَّ فُلاَنَ بْنَ فُلاَنٍ وَ حِلْيَتُهُ كَذَا وَ كَذَا قَتَلَ رَجُلاً مِنَ اَلْمُسْلِمِينَ خَطَأً وَ قَدْ ذَكَرَ أَنَّهُ رَجُلٌ مِنْ أَهْلِ اَلْمَوْصِلِ وَ أَنَّ لَهُ بِهَا قَرَابَةً وَ أَهْلَ بَيْتٍ وَ قَدْ بَعَثْتُ بِهِ إِلَيْكَ مَعَ رَسُولِي فُلاَنِ بْنِ فُلاَنٍ وَ حِلْيَتُهُ كَذَا وَ كَذَا فَإِذَا وَرَدَا عَلَيْكَ إِنْ شَاءَ اَللَّهُ فَقَرَأْتَ كِتَابِي فَافْحَصْ عَنْ أَمْرِهِ وَ سَلْ عَنْ قَرَابَتِهِ مِنَ اَلْمُسْلِمِينَ فَإِنْ كَانَ مِنْ أَهْلِ اَلْمَوْصِلِ مِمَّنْ وُلِدَ بِهَا وَ أَصَبْتَ لَهُ بِهَا قَرَابَةً مِنَ اَلْمُسْلِمِينَ فَاجْمَعْهُمْ إِلَيْكَ ثُمَّ اُنْظُرْ فَإِنْ كَانَ هُنَاكَ رَجُلٌ يَرِثُهُ لَهُ سَهْمٌ فِي اَلْكِتَابِ لاَ يَحْجُبُهُ عَنْ مِيرَاثِهِ أَحَدٌ مِنْ قَرَابَتِهِ فَأَلْزِمْهُ اَلدِّيَةَ وَ خُذْهُ بِهَا فِي ثَلاَثِ سِنِينَ وَ إِنْ لَمْ يَكُنْ لَهُ مِنْ قَرَابَتِهِ أَحَدٌ لَهُ سَهْمٌ فِي اَلْكِتَابِ وَ كَانُوا قَرَابَتَهُ سَوَاءً فِي اَلنَّسَبِ فَفُضَّ اَلدِّيَةَ عَلَى قَرَابَتِهِ مِنْ قِبَلِ أَبِيهِ وَ عَلَى قَرَابَتِهِ مِنْ قِبَلِ أُمِّهِ مِنَ اَلرِّجَالِ اَلْمُدْرِكِينَ اَلْمُسْلِمِينَ ثُمَّ اِجْعَلْ عَلَى قَرَابَتِهِ مِنْ قِبَلِ أَبِيهِ ثُلُثَيِ اَلدِّيَةِ وَ اِجْعَلْ عَلَى قَرَابَتِهِ مِنْ قِبَلِ أُمِّهِ ثُلُثَ اَلدِّيَةِ وَ إِنْ لَمْ تَكُنْ لَهُ قَرَابَةٌ مِنْ أُمِّهِ فَفُضَّ اَلدِّيَةَ عَلَى قَرَابَتِهِ مِنْ قِبَلِ أَبِيهِ مِنَ اَلرِّجَالِ اَلْمُدْرِكِينَ اَلْمُسْلِمِينَ ثُمَّ خُذْهُمْ بِهَا وَ اِسْتَأْدِهِمُ اَلدِّيَةَ فِي ثَلاَثِ سِنِينَ وَ إِنْ لَمْ يَكُنْ لَهُ قَرَابَةٌ مِنْ قِبَلِ أَبِيهِ وَ لاَ قَرَابَةٌ مِنْ قِبَلِ أُمِّهِ فَفُضَّ اَلدِّيَةَ عَلَى أَهْلِ اَلْمَوْصِلِ مِمَّنْ وُلِدَ بِهَا وَ نَشَأَ وَ لاَ تُدْخِلَنَّ فِيهِمْ غَيْرَهُمْ مِنْ أَهْلِ اَلْبُلْدَانِ ثُمَّ اِسْتَأْدِ ذَلِكَ مِنْهُمْ فِي ثَلاَثِ سِنِينَ فِي كُلِّ سَنَةٍ نَجْماً حَتَّى تَسْتَوْفِيَهُ إِنْ شَاءَ اَللَّهُ وَ إِنْ لَمْ يَكُنْ لِفُلاَنِ بْنِ فُلاَنٍ قَرَابَةٌ مِنْ أَهْلِ اَلْمَوْصِلِ وَ لَمْ يَكُنْ مِنْ أَهْلِهَا وَ كَانَ مُبْطِلاً فَرُدَّهُ إِلَيَّ مَعَ رَسُولِي فُلاَنِ بْنِ فُلاَنٍ إِنْ شَاءَ اَللَّهُ فَأَنَا وَلِيُّهُ وَ اَلْمُودِي عَنْهُ وَ لاَ يُبْطَلُ دَمُ اِمْرِئٍ مُسْلِمٍ ".

Hadith.5308 - Al-Hasan ibn Mahbub narrated from Malik ibn Atiyyah from his father from Salamah ibn Kuhayl who said: A man who had killed another man by mistake was brought to Commander of the Faithful Imam Ali ibn Abi Talib (as). Imam Ali (as) asked him: "Who are your relatives and kin?" The man replied: "I have no relatives or kin in this town." Imam Ali (as) then asked: "From which town are you?" The man said: "I am a man from Mosul. I was born there and have relatives and family there." Imam Ali (as) inquired about him but found that he had no relatives or kin in Kufa. So, Imam Ali (as) wrote to his governor in Mosul: "After the greeting, so-and-so (mentioning his name and description) has killed a Muslim man by mistake. He claims that he is a man from Mosul and has relatives and family there. I have sent him to you with my messenger (mentioning his name and description). When they arrive, God willing, and you read my letter, investigate his situation and inquire about his Muslim relatives. If he indeed belongs to Mosul, was born there, and you find that he has relatives among the Muslims, gather them together. Then, if there is a man among them who inherits from him with a rightful share in the Book (of Allah (swt)) and is not barred from his inheritance by any other relative, obligate him to pay the blood money (diyyah) over the course of three years. If the deceased has a relative who is entitled to inherit according to the Book (Qur'an), then obligate that heir to pay the blood money (diyyah) over three years. However, if he has no relative entitled to inheritance from his family, and his relatives are equal in lineage, then distribute the blood money (diyyah) equally among his paternal and maternal male relatives who are adults and Muslims. Assign two-thirds of the blood money to his paternal relatives and one-third to his maternal relatives. If he has no maternal relatives, distribute the entire blood money among his paternal male relatives who are adults and Muslims. Collect the blood money from them over three years. If he has neither paternal nor maternal relatives, distribute the blood money among the people of Mosul who were born and raised there, and do not include anyone else from other regions. Collect the amount from them over three years in annual instalments until the full amount is paid, God willing. However, if so-and-so has no relatives in Mosul and is not from its people, and his claim is false, then send him back to me with my messenger, so-and-so, God willing. I am his guardian and responsible for paying his blood money, and the blood of a Muslim cannot be disregarded."

5309 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لَيْسَ بَيْنَ أَهْلِ اَلذِّمَّةِ مُعَاقَلَةٌ فِيمَا يَجْنُونَ مِنْ قَتْلٍ أَوْ جِرَاحَةٍ إِنَّمَا يُؤْخَذُ ذَلِكَ مِنْ أَمْوَالِهِمْ فَإِنْ لَمْ يَكُنْ لَهُمْ مَالٌ رَجَعَتِ اَلْجِنَايَةُ عَلَى إِمَامِ اَلْمُسْلِمِينَ لِأَنَّهُمْ يُؤَدُّونَ إِلَيْهِ اَلْجِزْيَةَ كَمَا يُؤَدِّي اَلْعَبْدُ اَلضَّرِيبَةَ إِلَى سَيِّدِهِ" قَالَ "وَ هُمْ مَمَالِيكُ لِلْإِمَامِ فَمَنْ أَسْلَمَ مِنْهُمْ فَهُوَ حُرٌّ".

Hadith.5309 - Al-Hasan ibn Mahbub narrated from Abu Walad, from Abu Abdullah (as) said: "There is no mutual liability among the People of the Covenant (Ahl Al-Dhimma) regarding crimes they commit, whether it be murder or bodily injury. Such compensation is taken from their wealth. If they have no wealth, the responsibility for the crime returns to the leader of the Muslims because they pay the jizyah tax to him just as a slave pays a tax to his master." Imam (as) further stated: "They are under the authority of the Imam, and whoever among them embraces Islam becomes free."

5310 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَجْعَلُ جِنَايَةَ اَلْمَعْتُوهِ عَلَى عَاقِلَتِهِ خَطَأً أَوْ عَمْداً".

Hadith.5310 - Al-Hasan ibn Mahbub narrated from Abu Ayyub, from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) said: "Commander of the Faithful (as) would assign the liability for the offense committed by a mentally impaired person (ma'tooh) to his family (Aqilah), whether it was accidental or intentional."

5311 - وَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : "لاَ تَعْقِلُ اَلْعَاقِلَةُ إِلاَّ مَا قَامَتْ عَلَيْهِ اَلْبَيِّنَةُ وَ أَتَاهُ رَجُلٌ فَاعْتَرَفَ عِنْدَهُ فَجَعَلَهُ فِي مَالِهِ خَاصَّةً وَ لَمْ يَجْعَلْ عَلَى عَاقِلَتِهِ مِنْهُ شَيْئاً".

Hadith.5311 - Commander of the Faithful (as) said: "The Aqilah (the male relatives responsible for blood money) is only liable for what has been established by evidence. If a man came to him and confessed (to a crime), he made its compensation from his own wealth specifically and did not place any responsibility on his Aqilah for it."

5312 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ تَضْمَنُ اَلْعَاقِلَةُ عَمْداً وَ لاَ إِقْرَاراً وَ لاَ صُلْحاً".

Hadith.5312 - Al-Hasan ibn Mahbub narrated from Ali ibn Abi Hamzah, from Abu Basir, from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "The Aqilah (male relatives responsible for blood money) is not liable for intentional acts, nor for confessions, nor for settlements."

5313 - وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ ضَرَبَ رَأْسَ رَجُلٍ بِمِعْوَلٍ فَسَالَتْ عَيْنَاهُ عَلَى خَدَّيْهِ فَوَثَبَ اَلْمَضْرُوبُ عَلَى ضَارِبِهِ فَقَتَلَهُ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "هَذَانِ مُعْتَدِيَانِ جَمِيعاً فَلاَ أَرَى عَلَى اَلَّذِي قَتَلَ اَلرَّجُلَ قَوَداً لِأَنَّهُ قَتَلَهُ حِينَ قَتَلَهُ وَ هُوَ أَعْمَى وَ اَلْأَعْمَى جِنَايَتُهُ خَطَأٌ تُلْزَمُ عَاقِلَتُهُ يُؤْخَذُونَ بِهَا فِي ثَلاَثِ سِنِينَ فِي كُلِّ سَنَةٍ نَجْمٌ فَإِنْ لَمْ يَكُنْ لِلْأَعْمَى عَاقِلَةٌ لَزِمَتْهُ دِيَةُ مَا جَنَى فِي مَالِهِ يُؤْخَذُ بِهَا فِي ثَلاَثِ سِنِينَ وَ يَرْجِعُ اَلْأَعْمَى عَلَى وَرَثَةِ ضَارِبِهِ بِدِيَةِ عَيْنَيْهِ".

Hadith.5313 - Al-Alaʾ narrated from Muhammad Al-Halabi who said: I asked Abu Abdullah (as) about a man who struck another man's head with a pickaxe, causing his eyes to fall onto his cheeks. The injured man then attacked his assailant and killed him. Abu Abdullah (as) said: "Both of them were aggressors. Therefore, I do not see that the one who killed the man should face retaliation because he killed him while he was blind, and the crime of a blind person is considered a mistake. His blood money (diyyah) is the responsibility of his Aqilah (male relatives responsible for blood money), to be paid over three years, with one-third paid each year. If the blind man has no Aqilah, the compensation must be paid from his own wealth over three years. Moreover, the blind man has the right to claim the blood money for his eyes from the heirs of his attacker."

5314 - رُوِيَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ أَنَّهُ قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ ضَرَبَ رَجُلاً فَلَمْ يَنْقَطِعْ بَوْلُهُ قَالَ "إِنْ كَانَ اَلْبَوْلُ يَمُرُّ إِلَى اَللَّيْلِ فَعَلَيْهِ اَلدِّيَةُ وَ إِنْ كَانَ إِلَى نِصْفِ اَلنَّهَارِ فَعَلَيْهِ ثُلُثَا اَلدِّيَةِ وَ إِنْ كَانَ إِلَى اِرْتِفَاعِ اَلنَّهَارِ فَعَلَيْهِ ثُلُثُ اَلدِّيَةِ".

Hadith.5314 - It was narrated from Ishaq ibn Ammar that he said: A man asked Abu Abdullah (as), while I was present, about a man who struck another man, causing his urine to flow continuously without stopping. Imam (as) said: "If the urine continues until the night, then the full blood money (diyyah) is due. If it continues until midday, then two-thirds of the blood money is due. If it continues only until the morning rises, then one-third of the blood money is due."

5315 - وَ رَوَى غِيَاثُ بْنُ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَضَى فِي رَجُلٍ ضُرِبَ حَتَّى سَلِسَ بَوْلُهُ بِالدِّيَةِ اَلْكَامِلَةِ".

Hadith.5315 - It was narrated by Ghiyath ibn Ibrahim from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as) that: "Indeed, Imam Ali ibn Abi Talib (as) ruled concerning a man who was struck until he suffered from continuous urination (incontinence) that he is entitled to the full blood money (diyyah)."

5316 - رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّ فِي اَلنُّطْفَةِ عِشْرِينَ دِينَاراً وَ فِي اَلْعَلَقَةِ أَرْبَعِينَ دِينَاراً وَ فِي اَلْمُضْغَةِ سِتِّينَ دِينَاراً وَ فِي اَلْعَظْمِ ثَمَانِينَ دِينَاراً فَإِذَا كُسِيَ اَللَّحْمَ فَمِائَةٌ ثُمَّ هِيَ مِائَةٌ حَتَّى يَسْتَهِلَّ فَإِذَا اِسْتَهَلَّ فَالدِّيَةُ كَامِلَةً ".

Hadith.5316 - It was narrated by Muhammad ibn Ismaʿil ibn Buzayʿ from Ṣalih ibn Uqbah from Sulayman ibn Ṣalih from Abu Abdullah (as) who said: "Indeed, for the sperm-drop (nutfah) there is a compensation of twenty dinars, for the clot (Alaqah) forty dinars, for the lump of flesh (muḍghah) sixty dinars, for the bone (Aẓm) eighty dinars, and when it is clothed with flesh, it is one hundred dinars. Then it remains one hundred until it lets out a cry (at birth), and when it lets out a cry, the full blood money (diyyah) becomes due."

5317 - وَ رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ يُونُسَ اَلشَّيْبَانِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ ع فَإِنْ خَرَجَ فِي اَلنُّطْفَةِ قَطْرَةُ دَمٍ قَالَ "فِي اَلْقَطْرَةِ عُشْرُ اَلنُّطْفَةِ فِيهَا اِثْنَانِ وَ عِشْرُونَ دِينَاراً" قَالَ قُلْتُ فَإِنْ قَطَرَتْ قَطْرَتَانِ قَالَ "فَأَرْبَعَةٌ وَ عِشْرُونَ دِينَاراً" قُلْتُ فَإِنْ قَطَرَتْ ثَلاَثٌ قَالَ "فَسِتَّةٌ وَ عِشْرُونَ دِينَاراً" قُلْتُ فَأَرْبَعٌ قَالَ "ثَمَانٌ وَ عِشْرُونَ وَ فِي خَمْسٍ ثَلاَثُونَ فَإِنْ زَادَتْ عَلَى اَلنِّصْفِ فَبِحِسَابِ ذَلِكَ حَتَّى تَصِيرَ عَلَقَةً فَإِذَا كَانَ عَلَقَةً فَأَرْبَعُونَ دِينَاراً".

Hadith.5317 - It was narrated by Muhammad ibn Ismaʿil from Yunus Al-Shaybani who said: I asked Abu Abdullah (as): "What if a drop of blood appears in the sperm-drop (nutfah)?" Imam (as) replied: "For a single drop, it is one-tenth of the compensation for the nutfah, which is twenty-two dinars." I asked: "What if there are two drops?" Imam (as) said: "Then it is twenty-four dinars." I asked: "What if there are three drops?" Imam (as) said: "Then it is twenty-six dinars." I asked: "And four drops?" Imam (as) said: "Then twenty-eight dinars. And for five drops, it is thirty dinars." Imam (as) continued: "If it exceeds half of the sperm, then the compensation is calculated accordingly until it becomes a clot ('alaqah). When it reaches the stage of a clot, the compensation is forty dinars."

5318 - وَ رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ أَبِي شِبْلٍ قَالَ: حَضَرْتُ يُونُسَ اَلشَّيْبَانِيَّ وَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يُخْبِرُهُ بِالدِّيَاتِ فَقُلْتُ لَهُ فَإِنَّ اَلنُّطْفَةَ خَرَجَتْ مُتَخَضْخِضَةً بِالدَّمِ قَالَ "قَدْ عَلِقَتْ إِنْ كَانَ دَمٌ صَافٍ فَفِيهِ أَرْبَعُونَ وَ إِنْ كَانَ دَمٌ أَسْوَدُ فَلاَ شَيْءَ عَلَيْهِ إِلاَّ اَلتَّعْزِيرَ لِأَنَّهُ مَا كَانَ مِنْ دَمٍ صَافٍ فَذَلِكَ لِلْوَلَدِ وَ مَا كَانَ مِنْ دَمٍ أَسْوَدَ فَإِنَّمَا ذَلِكَ مِنَ اَلْجَوْفِ" قَالَ أَبُو شِبْلٍ فَإِنَّ اَلْعَلَقَةَ قَدْ صَارَتْ فِيهَا شِبْهُ اَلْعِرْقِ مِنَ اَللَّحْمِ قَالَ "فِيهِ اِثْنَانِ وَ أَرْبَعُونَ اَلْعُشْرُ" قُلْتُ فَإِنَّ عُشْرَ أَرْبَعِينَ أَرْبَعَةٌ قَالَ "إِنَّمَا هُوَ عُشْرُ اَلْمُضْغَةِ لِأَنَّهُ إِنَّمَا ذَهَبَ عُشْرُهَا وَ كُلَّمَا زَادَتْ زِيدَ حَتَّى تَبْلُغَ اَلسِّتِّينَ" قَالَ قُلْتُ فَإِنِّي رَأَيْتُ فِي اَلْمُضْغَةِ شِبْهَ اَلْعُقْدَةِ عَظْماً يَابِساً قَالَ "فَذَاكَ اَلْعَظْمُ اَلَّذِي أَوَّلُ مَا يُبْتَدَأُ فِيهِ أَرْبَعَةُ دَنَانِيرَ فَإِنْ زَادَ فَزِدْ أَرْبَعَةً حَتَّى يُتِمَّ اَلثَّمَانِينَ وَ كَذَلِكَ إِذَا كُسِيَ اَلْعَظْمُ لَحْماً فَكَذَلِكَ" قَالَ قُلْتُ فَإِذَا وَكَزَهَا فَسَقَطَ اَلصَّبِيُّ لاَ يُدْرَى أَ حَيٌّ كَانَ أَمْ لاَ قَالَ "هَيْهَاتَ يَا أَبَا شِبْلٍ إِذَا ذَهَبَتِ اَلْخَمْسَةُ اَلْأَشْهُرِ فَقَدْ صَارَتْ فِيهِ اَلْحَيَاةُ وَ اِسْتَوْجَبَ اَلدِّيَةَ".

Hadith.5318 - It was narrated by Muhammad ibn Ismaʿil from Abu Shibl who said: I was present with Yunus Al-Shaybani while Abu Abdullah (as) was informing him about blood money (diyat). I asked Imam (as): "What if the sperm-drop (nutfah) came out mixed with blood?" Imam (as) replied: "If it has clotted and the blood is pure, then it is forty dinars. But if it is black blood, then there is nothing upon him except disciplinary punishment (taʿzir), because pure blood is for the child, while black blood is from within the body." Abu Shibl asked: "What if the clot (Alaqah) has a vein-like piece of flesh in it?" Imam (as) replied: "It is forty-two dinars, with one-tenth of it." I asked: "Is one-tenth of forty not four?" Imam (as) said: "It is one-tenth of the muḍghah (chewed-like substance) because only one-tenth of it was lost. As it grows, the amount increases until it reaches sixty." I asked: "I saw in the muḍghah something like a solid bone knot." Imam (as) said: "That is the bone, which initially starts with four dinars. If it increases, then add four more until it completes eighty dinars. Similarly, when the bone is covered with flesh, it follows the same ruling." I asked: "If a woman was struck, causing the fetus to miscarry and it is not known whether the fetus was alive or not?" Imam (as) replied: "Far from it, O' Abu Shibl! Once five months have passed, life has been instilled in it, and full blood money (diyyah) becomes obligatory."

5319 - وَ فِي رِوَايَةِ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "جَاءَتِ اِمْرَأَةٌ فَاسْتَعْدَتْ عَلَى أَعْرَابِيٍّ قَدْ أَفْزَعَهَا فَأَلْقَتْ جَنِيناً فَقَالَ اَلْأَعْرَابِيُّ لَمْ يُهِلَّ وَ لَمْ يَصِحْ وَ مِثْلُهُ يُطَلُّ فَقَالَ لَهُ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "اُسْكُتْ سَجَّاعَةُ عَلَيْكَ غُرَّةٌ عَبْدٌ أَوْ أَمَةٌ" ".

Hadith.5319 - In the narration of Muhammad ibn Abi Umayr from Muhammad ibn Abi Hamzah from Dawud ibn Farqad from Abu Abdullah (as), it is reported: A woman came forward to complain about a Bedouin who had frightened her, causing her to miscarry her fetus. The Bedouin argued: "It neither cried out nor made any sound, and something like this is simply wasted (i.e., not compensated)." The Prophet (peace and blessings be upon him and his family) said to him: "Be quiet!, O' rhyming speaker! Upon you is a ghurrah (compensation for a miscarried fetus) - either a male or female slave."

5320 - وَ رَوَى جَمِيلُ بْنُ دَرَّاجٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّ اَلْغُرَّةَ تَكُونُ بِمِائَةِ دِينَارٍ وَ تَكُونُ بِعَشَرَةِ دَنَانِيرَ فَقَالَ "بِخَمْسِينَ".

Hadith.5320 - In the narration of Jamil ibn Darraj from Ubayd ibn Zurarah, he said: I asked Abu Abdullah (as): "The ghurra (compensation for a miscarried fetus) is sometimes valued at one hundred dinars and sometimes at ten dinars." Imam (as) replied: "It is fifty."

5321 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اِمْرَأَةٍ شَرِبَتْ دَوَاءً وَ هِيَ حَامِلٌ لِتَطْرَحَ وَلَدَهَا فَأَلْقَتْ وَلَدَهَا قَالَ "إِنْ كَانَ لَهُ عَظْمٌ قَدْ نَبَتَ عَلَيْهِ اَللَّحْمُ وَ شُقَّ لَهُ اَلسَّمْعُ وَ اَلْبَصَرُ فَإِنَّ عَلَيْهَا دِيَةً تُسَلِّمُهَا إِلَى أَبِيهِ" قَالَ "وَ إِنْ كَانَ عَلَقَةً أَوْ مُضْغَةً فَإِنَّ عَلَيْهَا أَرْبَعِينَ دِينَاراً أَوْ غُرَّةً تُسَلِّمُهَا إِلَى أَبِيهِ" قُلْتُ فَهِيَ لاَ تَرِثُ مِنْ وَلَدِهَا مِنْ دِيَتِهِ قَالَ "لاَ لِأَنَّهَا قَتَلَتْهُ".

Hadith.5321 - In the narration by Al-Hasan ibn Mahbub from Ali ibn Riʾab from Abu Ubaydah from Abu Abdullah (as) regarding a woman who drank medicine while she was pregnant to abort her child and then miscarried. Imam (as) said: "If the fetus had developed bones covered with flesh and its hearing and sight had been formed, then she must pay the full blood money (diyyah) and hand it over to the child's father." Imam (as) further said: "If it was still in the stage of a clot (Alaqah) or a piece of flesh (muḍghah), then she must pay forty dinars or provide a ghurra (compensation), handing it over to the father." I asked: "Does she inherit anything from her child's blood money?" Imam (as) replied: "No, because she killed the child."

5322 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ نُعَيْمِ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ قَتَلَ جَنِينَ أَمَةٍ لِقَوْمٍ فِي بَطْنِهَا فَقَالَ "إِنْ كَانَ مَاتَ فِي بَطْنِهَا بَعْدَ مَا ضَرَبَهَا فَعَلَيْهِ نِصْفُ عُشْرِ قِيمَةِ اَلْأَمَةِ وَ إِنْ ضَرَبَهَا فَأَلْقَتْهُ حَيّاً فَمَاتَ فَإِنَّ عَلَيْهِ عُشْرَ قِيمَةِ اَلْأَمَةِ".

Hadith.5322 - In the narration by Al-Hasan ibn Mahbub from Nuaym ibn Ibrahim from Abdullah ibn Sinan from Abu Abdullah (as) regarding a man who killed the fetus of a female slave belonging to a group of people while it was still in her womb. Imam (as) said: "If the fetus died in her womb after he struck her, then he must pay half of one-tenth of the value of the female slave. However, if he struck her and she miscarried the fetus alive and then it died, he must pay one-tenth of the value of the female slave."

5323 - وَ سَأَلَ سَمَاعَةُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنْ رَجُلٍ ضَرَبَ اِبْنَتَهُ وَ هِيَ حُبْلَى فَأَسْقَطَتْ سِقْطاً مَيِّتاً فَاسْتَعْدَى زَوْجُ اَلْمَرْأَةِ عَلَيْهِ فَقَالَتِ اَلْمَرْأَةُ لِزَوْجِهَا إِنْ كَانَ لِهَذَا اَلسِّقْطِ دِيَةٌ وَ لِي مِنْهُ مِيرَاثٌ فَإِنَّ مِيرَاثِي مِنْهُ لِأَبِي قَالَ "يَجُوزُ لِأَبِيهَا مَا وَهَبَتْ لَهُ".

Hadith.5323 - Samaah asked Abu Abdullah (as) about a man who struck his pregnant daughter, causing her to miscarry a stillborn child. The woman's husband sought legal action against her father. The woman said to her husband, "If this fetus has a diyyah (blood money), and I am entitled to an inheritance from it, then I give my share of the inheritance to my father." Imam (as) responded: "It is permissible for her father to receive what she has gifted to him."

5324 - وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ لِصٍّ دَخَلَ عَلَى اِمْرَأَةٍ حُبْلَى فَوَقَعَ عَلَيْهَا فَأَلْقَتْ مَا فِي بَطْنِهَا فَوَثَبَتْ عَلَيْهِ اَلْمَرْأَةُ فَقَتَلَتْهُ قَالَ "يُطَلُّ دَمُ اَللِّصِّ وَ عَلَى اَلْمَقْتُولِ دِيَةُ سَخْلَتِهَا".

Hadith.5324 - Al-Husayn ibn Saʿid narrated from Muhammad ibn Al-Fuḍayl who said: I asked Abu Al-Hasan (as) about a thief who entered upon a pregnant woman, assaulted her, and caused her to miscarry. The woman then attacked the thief and killed him. Imam (as) replied: "The blood of the thief is not avenged (yutallu), but the diyyah (blood money) for her miscarried fetus is due upon her."

5325 - رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ مُسْلِمٍ كَانَ فِي أَرْضِ اَلشِّرْكِ فَقَتَلَهُ اَلْمُسْلِمُونَ ثُمَّ عَلِمَ بِهِ اَلْإِمَامُ بَعْدُ فَقَالَ "يُعْتِقُ مَكَانَهُ رَقَبَةً مُؤْمِنَةً وَ ذَلِكَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ ۝ فَإِنْ كٰانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَ هُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ ۝ ".

Hadith.5325 - Ibn Abi Umayr narrated from some of his companions from Abu Abdullah (as) regarding a Muslim man who was in the land of the disbelievers and was mistakenly killed by the Muslims. Later, the Imam became aware of it. Imam (as) said: "A believing slave must be freed in his place, and this is in accordance with the saying of Allah (swt), the Mighty and Majestic: 'But if he belonged to a people hostile to you and he was a believer, then the freeing of a believing slave [is required]' (Surah An-Nisa 4:92).

5326 - فِي رِوَايَةِ اَلسَّكُونِيِّ : "أَنَّ رَجُلاً رُفِعَ إِلَى عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ وَ قَدْ دَاسَ بَطْنَ رَجُلٍ حَتَّى أَحْدَثَ فِي ثِيَابِهِ فَقَضَى عَلَيْهِ اَلسَّلاَمُ عَلَيْهِ "أَنْ يُدَاسَ بَطْنُهُ حَتَّى يُحْدِثَ كَمَا أَحْدَثَ أَوْ يَغْرَمَ ثُلُثَ اَلدِّيَةِ" ".

Hadith.5326 - In the narration of Al-Sakuni, it is reported that a man was brought to Imam Ali ibn Abi Talib (as) who had trampled on another man's stomach until he defecated in his clothes. Commander of the Faithful Imam Ali ibn Abi Talib (as) ruled: "His stomach should be trampled until he defecates as the victim did, or he must pay one-third of the blood money (diyyah)."

5327 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْحَارِثِ بْنِ مُحَمَّدٍ عَنْ زَيْدٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ نَكَحَ اِمْرَأَتَهُ فِي دُبُرِهَا فَأَلَحَّ عَلَيْهَا حَتَّى مَاتَتْ مِنْ ذَلِكَ قَالَ "عَلَيْهِ اَلدِّيَةُ".

Hadith.5327 - Al-Hasan ibn Mahbub narrated from Al-Harith ibn Muhammad from Zayd from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who had intercourse with his wife in her rear and persisted until she died from it. Imam (as) said: "He must pay the full blood money (diyyah)."

5328 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلَهُ بَعْضُ آلِ زُرَارَةَ عَنْ رَجُلٍ قَطَعَ لِسَانَ رَجُلٍ أَخْرَسَ فَقَالَ "إِنْ كَانَ وَلَدَتْهُ أُمُّهُ وَ هُوَ أَخْرَسُ فَعَلَيْهِ اَلدِّيَةُ وَ إِنْ كَانَ لِسَانُهُ ذَهَبَ بِوَجَعٍ أَوْ آفَةٍ بَعْدَ مَا كَانَ يَتَكَلَّمُ فَإِنَّ عَلَى اَلَّذِي قَطَعَ ثُلُثَ دِيَةِ لِسَانِهِ".

Hadith.5328 - Al-Hasan ibn Mahbub narrated from Hisham ibn Salim from Abu Baṣir from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) that someone from the family of Zurarah asked Imam (as) about a man who cut off the tongue of a mute person. Imam (as) said: "If his mother gave birth to him mute, then the full blood money (diyyah) is due. But if his tongue was lost due to an illness or an affliction after he had been able to speak, then the one who cut it off must pay one-third of the diyyah of the tongue."

قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي اِمْرَأَةٍ أُفْضِيَتْ بِالدِّيَةِ".

The Commander of the Faithful (as) ruled in the case of a woman who was harmed through Ifdaʾ (a severe injury during intercourse that causes damage) that full blood money (diyyah) is due.

5329 - وَ فِي نَوَادِرِ اَلْحِكْمَةِ أَنَّ اَلصَّادِقَ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي رَجُلٍ أَفْضَتِ اِمْرَأَتُهُ جَارِيَتَهُ بِيَدِهَا فَقَضَى أَنْ تُقَوَّمَ قِيمَةً وَ هِيَ صَحِيحَةٌ وَ قِيمَةً وَ هِيَ مُفْضَاةٌ فَيُغْرِمَهَا مَا بَيْنَ اَلصِّحَّةِ وَ اَلْعَيْبِ وَ أَجْبَرَهَا عَلَى إِمْسَاكِهَا لِأَنَّهَا لاَ تَصْلُحُ لِلرِّجَالِ".

Hadith.5329 - In Nawadir Al-Hikmah, it is narrated that Imam Jafar ibn Muhammad Al-Sadiq (as) said: In the case of a man whose wife caused harm (Ifdaʾ) to his bondwoman with her hand, the ruling was that the bondwoman should be appraised at her full value when she was healthy and then at her value after being harmed. The wife must pay the difference between the value when she was healthy and the value after the defect. Furthermore, the wife was compelled to keep the bondwoman in her possession because she was no longer suitable for men.

5330 - رَوَى جَعْفَرُ بْنُ بَشِيرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ صَبَّ مَاءً حَارّاً عَلَى رَأْسِ رَجُلٍ فَامْتَعَطَ شَعْرُهُ فَلاَ يَنْبُتُ أَبَداً قَالَ "عَلَيْهِ اَلدِّيَةُ".

Hadith.5330 - It is narrated from Ja'far ibn Bashir, from Hisham ibn Salim, from Sulayman ibn Khalid, who said: I asked Abu Abdullah (as) about a man who poured hot water on another man's head, causing his hair to fall out and never grow back. Imam (as) said: "He must pay the full blood money (diyyah)."

5331 - وَ رُوِيَ عَنْ سَلَمَةَ بْنِ تَمَّامٍ قَالَ: أَهْرَاقَ رَجُلٌ عَلَى رَأْسِ رَجُلٍ قِدْراً فِيهَا مَرَقٌ فَذَهَبَ شَعْرُهُ فَاخْتَصَمُوا فِي ذَلِكَ إِلَى عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ فَأَجَّلَهُ سَنَةً فَلَمْ يَنْبُتْ شَعْرُهُ فَقَضَى عَلَيْهِ بِالدِّيَةِ.

Hadith.5331 - It is narrated from Salamah ibn Tammam that a man poured a pot of broth over another man's head, causing his hair to fall out. They disputed this matter before Imam Ali ibn Abi Talib (as), who delayed the judgment for a year. When the man's hair did not grow back, Imam Ali ibn Abi Talib (as) ruled that the perpetrator must pay the full blood money (diyyah).

5332 - فِي رِوَايَةِ اَلسَّكُونِيِّ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَضَى فِي اَللِّحْيَةِ إِذَا حُلِقَتْ فَلَمْ تَنْبُتْ بِالدِّيَةِ كَامِلَةً فَإِذَا نَبَتَتْ فَثُلُثُ اَلدِّيَةِ".

Hadith.5332 - In the narration of Al-Sakuni, it is reported that Imam Ali ibn Abi Talib (as) ruled that if a man's beard was shaved off and it did not grow back, the full blood money (diyyah) must be paid. However, if the beard grew back, only one-third of the diyyah was required.

5333 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ "إِنَّ فِي كِتَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : "لَوْ أَنَّ رَجُلاً قَطَعَ فَرْجَ اِمْرَأَتِهِ لَأُغْرِمَنَّهُ لَهَا دِيَتَهَا فَإِنْ لَمْ يُؤَدِّ إِلَيْهَا اَلدِّيَةَ قَطَعْتُ لَهَا فَرْجَهُ إِنْ طَلَبَتْ ذَلِكَ" ".

Hadith.5333 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Indeed, in the book of Imam Ali ibn Abi Talib (as), it is written: 'If a man were to cut off the private part of his wife, I would obligate him to pay her full blood money (diyyah). If he does not pay her the diyyah, I would cut off his private part for her if she demands it.'"

5334 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ رَكَلَ اِمْرَأَةً فِي فَرْجِهَا فَزَعَمَتْ أَنَّهَا لاَ تَحِيضُ وَ كَانَ طَمْثُهَا مُسْتَقِيماً قَالَ "يُتَرَبَّصُ بِهَا سَنَةً فَإِنْ رَجَعَ إِلَيْهَا اَلطَّمْثُ وَ إِلاَّ غُرِّمَ اَلرَّجُلُ ثُلُثَ دِيَتِهَا لِفَسَادِ طَمْثِهَا وَ عَقْرِ رَحِمِهَا".

Hadith.5334 - Abu Abdullah (as) was asked about a man who kicked a woman in her private area, and she claimed that her menstruation had stopped while it was previously regular. Imam (as) said: "She should be observed for one year. If her menstruation returns, then nothing is required. But if it does not return, the man must pay one-third of her blood money (diyyah) for the damage to her menstruation and the harm caused to her womb."

5335 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مَا تَرَى فِي رَجُلٍ ضَرَبَ اِمْرَأَةً شَابَّةً عَلَى بَطْنِهَا فَعَقَرَ رَحِمَهَا وَ أَفْسَدَ طَمْثَهَا وَ ذَكَرَتْ أَنَّهُ قَدِ اِرْتَفَعَ طَمْثُهَا عَنْهَا لِذَلِكَ وَ قَدْ كَانَ طَمْثُهَا مُسْتَقِيماً قَالَ "يُنْتَظَرُ بِهَا سَنَةً فَإِنْ صَلَحَ رَحِمُهَا وَ عَادَ طَمْثُهَا إِلَى مَا كَانَ وَ إِلاَّ اُسْتُحْلِفَتْ وَ أُغْرِمَ ضَارِبُهَا ثُلُثَ دِيَتِهَا لِفَسَادِ رَحِمِهَا وَ اِرْتِفَاعِ طَمْثِهَا".

Hadith.5335 - Al-Hasan ibn Mahbub narrated from Hisham ibn Salim, from Abu Basir, who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as): "What is your ruling regarding a man who struck a young woman on her abdomen, causing damage to her womb and disrupting her menstruation? She reported that her menstruation had ceased due to this injury, whereas it had previously been regular." Imam (as) said: "She should be observed for one year. If her womb recovers and her menstruation returns to normal, then there is no liability. But if it does not return, she is to take an oath, and the assailant must pay one-third of her diyyah (blood money) for the damage to her womb and the cessation of her menstruation."

5336 - فِي رِوَايَةِ اَلسَّكُونِيِّ : "أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ كَانَ يَقْضِي فِي كُلِّ مَفْصِلٍ مِنَ اَلْأَصَابِعِ بِثُلُثِ عَقْلِ تِلْكَ اَلْأَصَابِعِ إِلاَّ اَلْإِبْهَامَ فَإِنَّهُ كَانَ يَقْضِي فِي مَفْصِلِهَا بِنِصْفِ عَقْلِ تِلْكَ اَلْإِبْهَامِ لِأَنَّ لَهَا مَفْصِلَيْنِ".

Hadith.5336 - In a narration from Al-Sakuni, it is reported that Commander of the Faithful (as) ruled that for every joint in the fingers, the compensation (diyyah) would be one-third of the full blood money of that finger, except for the thumb. For the thumb, he ruled that the compensation for its joint would be half of its total blood money because it has two joints.

5337 - فِي رِوَايَةِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى بْنِ عِمْرَانَ اَلْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ هَارُونَ عَنْ أَبِي يَحْيَى اَلْوَاسِطِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "اَلْوَلَدُ يَكُونُ مِنَ اَلْبَيْضَةِ اَلْيُسْرَى فَإِذَا قُطِعَتْ فَفِيهَا ثُلُثَا اَلدِّيَةِ وَ فِي اَلْيُمْنَى ثُلُثُ اَلدِّيَةِ".

Hadith.5337 - In a narration from Muhammad ibn Ahmad ibn Yahya ibn Imran Al-Ash'ari through Muhammad ibn Harun from Abu Yahya Al-Wasiti, who raised it to Abu Abdullah (as), it is reported that Imam (as) said: "A child is conceived from the left testicle, so if it is severed, the compensation (diyyah) is two-thirds of the full blood money, and for the right testicle, it is one-third of the blood money."

5338 - سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : عَنْ أَرْبَعَةِ أَنْفُسٍ قَتَلُوا رَجُلاً مَمْلُوكٍ وَ حُرٍّ وَ حُرَّةٍ وَ مُكَاتَبٍ قَدْ أَدَّى نِصْفَ مُكَاتَبَتِهِ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "عَلَيْهِمُ اَلدِّيَةُ عَلَى اَلْحُرِّ رُبُعُ اَلدِّيَةِ وَ عَلَى اَلْحُرَّةِ رُبُعُ اَلدِّيَةِ وَ عَلَى اَلْمَمْلُوكِ أَنْ يُخَيَّرَ مَوْلاَهُ فَإِنْ شَاءَ أَدَّى عَنْهُ وَ إِنْ شَاءَ دَفَعَهُ بِرُمَّتِهِ وَ لاَ يَغْرَمُ أَهْلُهُ شَيْئاً وَ عَلَى اَلْمُكَاتَبِ فِي مَالِهِ نِصْفُ اَلرُّبُعِ وَ عَلَى اَلَّذِينَ كَاتَبُوهُ نِصْفُ اَلرُّبُعِ فَذَلِكَ اَلرُّبُعُ لِأَنَّهُ قَدْ عَتَقَ نِصْفُهُ".

Hadith.5338 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about four individuals who killed a man: one was a slave, one was a free man, one was a free woman, and one was a mukatab (a slave who had entered into a contract for his freedom and had paid half of it). Imam (as) said: "The compensation (diyyah) is to be divided as follows: the free man must pay one-fourth of the diyyah, the free woman must pay one-fourth of the diyyah, and regarding the slave, his master is given the choice - if he wills, he can pay on his behalf, and if he wills, he can surrender him entirely, and the slave's family bears no responsibility. As for the mukatab, half of one-fourth of the diyyah is taken from his own wealth, and the other half of that one-fourth is taken from those who entered into the contract with him, because half of him has been freed."

5339 - فِي رِوَايَةِ اَلسَّكُونِيِّ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ رُفِعَ إِلَيْهِ رَجُلٌ عَذَّبَ عَبْدَهُ حَتَّى مَاتَ فَضَرَبَهُ مِائَةً نَكَالاً وَ حَبَسَهُ وَ غَرَّمَهُ قِيمَةَ اَلْعَبْدِ وَ تَصَدَّقَ بِهَا".

Hadith.5339 - In a narration from Al-Sakuni, it is reported that a man was brought before Imam Ali ibn Abi Talib (as) who had tortured his slave until the slave died. Imam Ali ibn Abi Talib (as) ordered that the man be lashed one hundred times as a form of punishment, imprisoned him, and required him to pay the value of the slave, which was then given in charity.

5340 - فِي رِوَايَةِ جَعْفَرِ بْنِ بَشِيرٍ عَنْ بَعْضِ رِجَالِهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ دِيَةِ وَلَدِ اَلزِّنَا قَالَ "ثَمَانُمِائَةِ دِرْهَمٍ مِثْلُ دِيَةِ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ وَ اَلْمَجُوسِيِّ ".

Hadith.5340 - In a narration from Ja'far ibn Bashir through some of his transmitters, it is reported that someone asked Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) about the blood money (diya) of a child born from adultery. Imam (as) replied: "Eight hundred dirhams, similar to the diyyah of a Jew, a Christian, and a Magian."

5341 - رَوَى زُرْعَةُ وَ عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَحْفِرَ اَلْبِئْرَ فِي دَارِهِ أَوْ فِي أَرْضِهِ فَقَالَ "أَمَّا مَا حَفَرَ فِي مِلْكِهِ فَلَيْسَ عَلَيْهِ ضَمَانٌ وَ أَمَّا مَا حَفَرَ فِي اَلطَّرِيقِ أَوْ فِي غَيْرِ مِلْكِهِ فَهُوَ ضَامِنٌ لِمَا يَسْقُطُ فِيهَا".

Hadith.5341 - Zurah and Uthman ibn Isa narrated from Samaah, who said: I asked Imam (as) about a man who digs a well in his house or on his land. Imam (as) said: "If he digs it within his own property, there is no liability upon him. But if he digs it in a public road or in a place that does not belong to him, then he is liable for anything that falls into it."

5342 - وَ فِي رِوَايَةِ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنِ اَلْجُسُورِ أَ يَضْمَنُ أَهْلُهَا شَيْئاً قَالَ "لاَ".

Hadith.5342 - In the narration of Yunus ibn Abd Al-Rahman from one of our companions, from Abu Abdullah (as), he was asked about bridges and whether their owners are liable for anything. Imam (as) replied: "No."

5343 - وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "مَنْ أَخْرَجَ مِيزَاباً أَوْ كَنِيفاً أَوْ وَتَدَ وَتِداً أَوْ أَوْثَقَ دَابَّةً أَوْ حَفَرَ بِئْراً فِي طَرِيقِ اَلْمُسْلِمِينَ فَأَصَابَ شَيْئاً فَعَطِبَ فَهُوَ لَهُ ضَامِنٌ".

Hadith.5343 - The Messenger of Allah (swt) (peace be upon him and his family) said: "Whoever extends a water spout, a drain, drives a peg, ties an animal, or digs a well in the path of Muslims and it causes harm or damage to anything, then he is liable for it."

5344 - وَ رَوَى مُحَمَّدُ بْنُ عَبْدِ اَللَّهِ بْنِ هِلاَلٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "كَانَ مِنْ قَضَاءِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "أَنَّ اَلْمَعْدِنَ جُبَارٌ وَ اَلْبِئْرَ جُبَارٌ وَ اَلْعَجْمَاءَ جُبَارٌ" ".

Hadith.5344 - Muhammad ibn Abdullah ibn Hilal narrated from Uqbah ibn Khalid, from Abu Abdullah (as), who said: "Among the rulings of the Prophet (peace and blessings be upon him and his family) was: 'There is no liability (Jubar) for injuries caused by a mine, a well, or an animal.'"

5345 - وَ رَوَى وُهَيْبُ بْنُ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ غُلاَمٍ دَخَلَ دَارَ قَوْمٍ يَلْعَبُ فَوَقَعَ فِي بِئْرِهِمْ أَ يَضْمَنُونَ قَالَ "لَيْسَ يَضْمَنُونَ وَ إِنْ كَانُوا مُتَّهَمِينَ ضَمِنُوا".

Hadith.5345 - Wuhayb ibn Hafs narrated from Abu Basir, who narrated from Abu Abdullah (as), who said: I asked Imam (as) about a boy who entered the house of some people to play and fell into their well. Are they liable? Imam (as) said: "They are not liable, but if they are accused (of negligence or wrongdoing), then they are liable."

5346 - وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "مَنْ أَضَرَّ بِشَيْءٍ مِنْ طَرِيقِ اَلْمُسْلِمِينَ فَهُوَ لَهُ ضَامِنٌ".

Hadith.5346 - Al-Husayn ibn Said narrated from Ali ibn Al-Numan, who narrated from Abu Al-Sabbah Al-Kinani, who narrates that Abu Abdullah (as) said: "Whoever causes harm to any part of the path of the Muslims is liable for it."

5347 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنِ اَلشَّيْءِ يُوضَعُ عَلَى اَلطَّرِيقِ فَتَمُرُّ بِهِ اَلدَّابَّةُ فَتَنْفِرُ بِصَاحِبِهَا فَتَعْقِرُهُ قَالَ "كُلُّ شَيْءٍ يُضِرُّ بِطَرِيقِ اَلْمُسْلِمِينَ فَصَاحِبُهُ ضَامِنٌ لِمَا يُصِيبُهُ".

Hadith.5347 - Hammad narrated from Al-Halabi, who narrated from Abu Abdullah (as) that he was asked about an object placed on the road, and an animal passes by it, becomes startled, and injures its rider. Imam (as) said: "Anything that causes harm on the path of the Muslims, its owner is liable for whatever results from it."

5348 - رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَمُرُّ عَلَى طَرِيقٍ مِنْ طُرُقِ اَلْمُسْلِمِينَ فَتُصِيبُ دَابَّتُهُ إِنْسَاناً بِرِجْلِهَا فَقَالَ "لَيْسَ عَلَيْهِ مَا أَصَابَتْ بِرِجْلِهَا وَ لَكِنْ عَلَيْهِ مَا أَصَابَتْ بِيَدَيْهَا لِأَنَّ رِجْلَهَا خَلْفَهُ إِنْ رَكِبَ وَ إِنْ قَادَ دَابَّتَهُ فَإِنَّهُ يَمْلِكُ بِإِذْنِ اَللَّهِ يَدَيْهَا يَضَعُهُمَا حَيْثُ يَشَاءُ".

Hadith.5348 - Hammad narrated from Al-Halabi, who narrated from Abu Abdullah (as) that he was asked about a man passing through one of the paths of the Muslims, and his animal strikes a person with its leg. Imam (as) said: "He is not liable for what it strikes with its leg, but he is liable for what it strikes with its front legs because its hind leg is behind him if he is riding. However, if he is leading the animal, then by the permission of Allah (swt), he has control over its front legs and can place them wherever he wishes."

5349 - وَ رَوَى الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‌ فِي رَجُلٍ حَمَلَ عَبْدَهُ عَلَى دَابَّةٍ فَوَطِئَتْ رَجُلًا فَقَالَ الْغُرْمُ عَلَى مَوْلَاهُ‌.

Hadith.5349 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab, who narrated from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) regarding a man who placed his servant on an animal, and the animal trampled a man. Imam (as) said: "The compensation is upon the master."

5350 - وَ رَوَى يُونُسُ بْنُ عَبْدِ اَلرَّحْمَنِ رَفَعَهُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "بَهِيمَةُ اَلْأَنْعَامِ لاَ يَغْرَمُ أَهْلُهَا شَيْئاً مَا دَامَتْ مُرْسَلَةً".

Hadith.5350 - Yunus ibn Abd Al-Rahman narrated, raising it to Abu Abdullah (as), who said: "The owners of livestock are not liable for anything as long as the animals are left to roam freely."

5351 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يُضَمِّنُ اَلْقَائِدَ وَ اَلسَّائِقَ وَ اَلرَّاكِبَ".

Hadith.5351 - In the narration of Al-Sakuni: "Indeed, Imam Ali ibn Abi Talib (as) used to hold the one leading (the animal), the one driving (the animal), and the rider accountable."

5352 - : "وَ قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي دَابَّةٍ عَلَيْهَا رَدِيفَانِ فَقَتَلَتِ اَلدَّابَّةُ رَجُلاً أَوْ جَرَحَتْهُ فَقَضَى بِالْغَرَامَةِ بَيْنَ اَلرَّدِيفَيْنِ بِالسَّوِيَّةِ".

Hadith.5352 - "And the Commander of the Faithful (as) ruled regarding an animal carrying two riders, and the animal killed or injured a man. Imam (as) ruled that the compensation would be equally divided between the two riders."

5353 - وَ فِي رِوَايَةِ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ ضَمَّنَ صَاحِبَ اَلدَّابَّةِ مَا وَطِئَتْ بِيَدَيْهَا وَ مَا نَفَحَتْ بِرِجْلَيْهَا فَلاَ ضَمَانَ عَلَيْهِ إِلاَّ أَنْ يَضْرِبَهَا إِنْسَانٌ".

Hadith.5353 - In the narration of Ghiyath ibn Ibrahim from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as): "Indeed, Imam Ali ibn Abi Talib (as) held the owner of the animal liable for what it trampled with its front legs and what it struck with its hind legs. However, there is no liability upon him unless a person strikes the animal."

5354 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي مَرْيَمَ اَلْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلَيْنِ اِجْتَمَعَا عَلَى قَطْعِ يَدِ رَجُلٍ فَقَالَ "إِنْ أَحَبَّ أَنْ يَقْطَعَهُمَا أَدَّى إِلَيْهِمَا دِيَةَ يَدٍ فَاقْتَسَمَاهَا ثُمَّ يَقْطَعُهُمَا وَ إِنْ أَحَبَّ أَخَذَ مِنْهُمَا دِيَةَ يَدِهِ فَإِنْ قَطَعَ يَدَ أَحَدِهِمَا رَدَّ اَلَّذِي لَمْ تُقْطَعْ يَدُهُ عَلَى اَلَّذِي قُطِعَتْ يَدُهُ رُبُعَ اَلدِّيَةِ".

Hadith.5354 - Al-Hasan ibn Mahbub narrated from Hisham ibn Salim, who narrated from Abu Maryam Al-Ansari, who narrated from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding two men who together cut off the hand of another man. Imam (as) said: "If the victim wishes to cut off their hands, he must first pay them the compensation for one hand, which they will then divide between themselves, and afterward, he may cut off both of their hands. However, if he wishes, he may take the compensation for his hand from them. If he cuts off the hand of only one of them, then the one whose hand was not cut off must pay a quarter of the compensation to the one whose hand was cut off."

5355 - رَوَى اَلْحُسَيْنُ بْنُ خَالِدٍ عَنْ أَبِي اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ: "دِيَةُ اَلْجَنِينِ إِذَا ضُرِبَتْ أُمُّهُ فَسَقَطَ مِنْ بَطْنِهَا قَبْلَ أَنْ تُنْشَأَ فِيهِ اَلرُّوحُ مِائَةُ دِينَارٍ وَ هِيَ لِوَرَثَتِهِ وَ دِيَةُ اَلْمَيِّتِ إِذَا قُطِعَ رَأْسُهُ وَ شُقَّ بَطْنُهُ فَلَيْسَتْ هِيَ لِوَرَثَتِهِ إِنَّمَا هِيَ لَهُ دُونَ اَلْوَرَثَةِ" فَقُلْتُ وَ مَا اَلْفَرْقُ بَيْنَهُمَا فَقَالَ "إِنَّ اَلْجَنِينَ أَمْرٌ مُسْتَقْبِلٌ يُرْجَى نَفْعُهُ وَ إِنَّ هَذَا قَدْ مَضَى وَ ذَهَبَتْ مَنْفَعَتُهُ فَلَمَّا مُثِّلَ بِهِ بَعْدَ وَفَاتِهِ صَارَتْ دِيَةُ اَلْمُثْلَةِ لَهُ لاَ لِغَيْرِهِ يُحَجُّ بِهَا عَنْهُ أَوْ يُفْعَلُ بِهَا أَبْوَابُ اَلْبِرِّ مِنْ صَدَقَةٍ وَ غَيْرِ ذَلِكَ " قُلْتُ فَإِنَّهُ دَخَلَ عَلَيْهِ رَجُلٌ لِيَحْفِرَ لَهُ بِئْراً يُغَسِّلُهُ فِيهَا فَسَدِرَ اَلرَّجُلُ فِيمَا يَحْفِرُ بَيْنَ يَدَيْهِ فَمَالَتْ مِسْحَاتُهُ فِي يَدِهِ فَأَصَابَتْ بَطْنَهُ فَشَقَّتْهُ فَمَا عَلَيْهِ فَقَالَ "إِنْ كَانَ هَكَذَا فَهُوَ خَطَأٌ وَ إِنَّمَا عَلَيْهِ اَلْكَفَّارَةُ عِتْقُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ صَدَقَةٌ عَلَى سِتِّينَ مِسْكِيناً مُدٌّ لِكُلِّ مِسْكِينٍ بِمُدِّ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ".

Hadith.5355 - Al-Husayn ibn Khalid narrated from Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (as), who said: "The diyyah (blood money) for a fetus, if its mother is struck and it is miscarried before the soul is breathed into it, is one hundred dinars, and this belongs to its heirs. As for the diyyah of a deceased person whose head is severed and whose abdomen is cut open, it does not go to his heirs; rather, it belongs to him alone." I asked: "What is the difference between the two cases?" Imam (as) said: "The fetus represents a future life, and its benefit is anticipated. But the deceased has already passed away, and his benefit has ceased. Therefore, when he is mutilated after death, the diyyah for the mutilation is his alone, not for others. It is to be used to perform Hajj on his behalf or for acts of charity and other good deeds." I then asked: "What if a man enters to dig a grave to wash the deceased, but while digging, he loses focus, and his shovel slips from his hand and strikes the abdomen of the deceased, cutting it open? What is required of him?" Imam (as) said: "If it happened in this manner, it is considered unintentional (khata'), and he is required to perform kaffarah (expiation): to free a slave, or fast for two consecutive months, or feed sixty poor people, giving each one a mudd (a measure) according to the mudd of the Prophet, peace and blessings be upon him and his family."

5356 - وَ فِي نَوَادِرِ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ أَنَّ اَلصَّادِقَ عَلَيْهِ اَلسَّلاَمُ قَالَ: "قَطْعُ رَأْسِ اَلْمَيِّتِ أَشَدُّ مِنْ قَطْعِ رَأْسِ اَلْحَيِّ".

Hadith.5356 - In Nawadir of Muhammad ibn Abi Umayr, it is narrated that Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Beheading the dead is more severe than beheading the living."

5357 - وَ فِي رِوَايَةِ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ قَطَعَ رَأْسَ اَلْمَيِّتِ قَالَ "عَلَيْهِ اَلدِّيَةُ لِأَنَّ حُرْمَتَهُ مَيِّتاً كَحُرْمَتِهِ وَ هُوَ حَيٌّ".

Hadith.5357 - In the narration of Abdullah ibn Muskan from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), regarding a man who beheaded a dead person Imam (as) said: "The blood money is upon him because the sanctity of the deceased is like his sanctity when he was alive."

5358 - وَ رُوِيَ عَنْ أَبِي جَمِيلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَيِّتٌ قُطِعَ رَأْسُهُ قَالَ "عَلَيْهِ اَلدِّيَةُ" قُلْتُ فَمَنْ يَأْخُذُ دِيَتَهُ قَالَ "اَلْإِمَامُ هَذَا لِلَّهِ عَزَّ وَ جَلَّ وَ إِنْ قُطِعَتْ يَمِينُهُ أَوْ شَيْءٌ مِنْ جَوَارِحِهِ فَعَلَيْهِ اَلْأَرْشُ لِلْإِمَامِ".

Hadith.5358 - It is narrated from Abu Jamilah, from Ishaq ibn Ammar, who said: I asked Abu Abdullah (as) about a deceased person whose head was cut off. Imam (as) said: "The blood money is upon the one who did it." I asked: "Who receives his blood money?" Imam (as) said: "The Imam, for this belongs to Allah (swt), the Mighty and Majestic. And if his right hand or any of his limbs is cut off, the compensation (Al-arsh) is also due to the Imam."

5359 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ لَطَمَ رَجُلاً عَلَى وَجْهِهِ فَاسْوَدَّتِ اَللَّطْمَةُ فَقَالَ "إِذَا اِسْوَدَّتِ اَللَّطْمَةُ فَفِيهَا سِتَّةُ دَنَانِيرَ وَ إِذَا اِخْضَرَّتْ فَفِيهَا ثَلاَثَةُ دَنَانِيرَ وَ إِذَا اِحْمَرَّتْ فَفِيهَا دِينَارٌ وَ نِصْفٌ وَ فِي اَلْبَدَنِ نِصْفُ ذَلِكَ".

Hadith.5359 - Al-Hasan ibn Mahbub narrated from Ishaq ibn Ammar, who narrated from Abu Abdullah (as), who said: I asked Imam (as) about a man who slapped another man on his face, and the slap caused the skin to turn black. Imam (as) said: "If the slap causes the skin to turn black, the compensation is six dinars. If it turns green, the compensation is three dinars. If it turns red, the compensation is one and a half dinars. For the same injuries on the body, the compensation is half of that amount."

5360 - رَوَى اَلْحُسَيْنُ بْنُ خَالِدٍ عَنْ أَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَتَى رَجُلاً وَ هُوَ رَاقِدٌ فَلَمَّا صَارَ عَلَى ظَهْرِهِ اِنْتَبَهَ فَبَعَجَهُ بَعْجَةً فَقَتَلَهُ قَالَ "لاَ دِيَةَ لَهُ وَ لاَ قَوَدَ".

Hadith.5360 - Al-Husayn ibn Khalid narrated from Abu Al-Hasan Al-Awwal (as) that he was asked about a man who approached another man while he was lying down. When he got on top of him, the man woke up and struck him with a severe blow, killing him. Imam (as) said: "There is neither blood money (compensation) for him nor retaliation (legal retribution)."

5361 - رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي هَدْمِ حَائِطٍ اِشْتَرَكَ فِيهِ ثَلاَثَةٌ فَوَقَعَ عَلَى وَاحِدٍ مِنْهُمْ فَمَاتَ فَضَمَّنَ اَلْبَاقِينَ دِيَتَهُ، لِأَنَّ كُلَّ وَاحِدٍ مِنْهُمْ ضَامِنُ صَاحِبِهِ".

Hadith.5361 - Muhammad ibn Abi Umayr narrated from Ali ibn Abi Hamzah, who narrated from Abu Basir, who narrated from Abu Abdullah (as), who said: "The Commander of the Faithful (as) ruled regarding the demolition of a wall in which three people participated. When it collapsed on one of them and caused his death, he held the remaining two responsible for his blood money because each one of them is accountable for his companion."

5362 - رَوَى مُحَمَّدُ بْنُ أَسْلَمَ اَلْجَبَلِيُّ عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يُقْتَلُ وَ عَلَيْهِ دَيْنٌ وَ لَيْسَ لَهُ مَالٌ فَهَلْ لِأَوْلِيَائِهِ أَنْ يَهَبُوا دَمَهُ لِقَاتِلِهِ وَ عَلَيْهِ دَيْنٌ فَقَالَ "إِنَّ أَصْحَابَ اَلدَّيْنِ هُمُ اَلْخُصَمَاءُ لِلْقَاتِلِ فَإِنْ وَهَبَ أَوْلِيَاؤُهُ دَمَهُ لِلْقَاتِلِ ضَمِنُوا اَلدَّيْنَ لِلْغُرَمَاءِ وَ إِلاَّ فَلاَ".

Hadith.5362 - Muhammad ibn Aslam Al-Jabali narrated from Yunus ibn Abd Al-Rahman, who narrated from Abdullah ibn Muskan, who narrated from Abu Basir, who said: I asked Abu Abdullah (as) about a man who is killed while he has debt and possesses no wealth. Do his heirs have the right to pardon his killer while he has debt? Imam (as) said: "The creditors are the ones who have a claim against the killer. If his heirs pardon his killer, they become responsible for paying the debt to the creditors. If they do not pardon him, then they are not responsible."

5363 - رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى بْنِ عِمْرَانَ اَلْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ نَاجِيَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ سَالِمٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "أَيُّمَا ظِئْرِ قَوْمٍ قَتَلَتْ صَبِيّاً لَهُمْ وَ هِيَ نَائِمَةٌ فَانْقَلَبَتْ عَلَيْهِ فَقَتَلَتْهُ فَإِنَّمَا عَلَيْهَا اَلدِّيَةُ مِنْ مَالِهَا خَاصَّةً إِنْ كَانَتْ إِنَّمَا ظَاءَرَتْ طَلَبَ اَلْعِزِّ وَ اَلْفَخْرِ وَ إِنْ كَانَتْ إِنَّمَا ظَاءَرَتْ مِنَ اَلْفَقْرِ فَإِنَّ اَلدِّيَةَ عَلَى عَاقِلَتِهَا".

Hadith.5363 - Muhammad ibn Ahmad ibn Yahya ibn Imran Al-Ash'ari narrated from Muhammad ibn Najiyah, who narrated from Muhammad ibn Ali, who narrated from Abd Al-Rahman ibn Salim, who narrated from his father, who narrated from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: "Any wet nurse of a people who accidentally kills their child while sleeping - by rolling over and causing the child's death - the blood money is to be paid from her personal wealth if she took on nursing for the sake of pride and honor. However, if she undertook nursing due to poverty, then the blood money is upon her family ('Aqilah)."

5364 - وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ ظِئْراً فَأَعْطَاهُ وَلَدَهُ فَكَانَ عِنْدَهَا فَانْطَلَقَتِ الظِّئْرُ فَاسْتَأْجَرَتْ ظِئْراً أُخْرَى فَغَابَتِ الظِّئْرُ بِالْوَلَدِ فَلَا يُدْرَى مَا صُنِعَ بِهِ وَ الظِّئْرُ لَا تُكَافَى قَالَ الدِّيَةُ كَامِلَةً. وَ رَوَاهُ عَلِيُّ بْنُ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ‌ عَنْ أَبِي عَبْدِ اللَّهِ ع‌ مِثْلَهُ- وَ رَوَاهُ حَمَّادٌ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‌ مِثْلَهُ.

Hadith.5364 - Hisham ibn Salim narrated from Sulayman ibn Khalid, who narrated from Abu Abdullah (as), who said: I asked Imam (as) about a man who hired a wet nurse and gave her his child. While the child was with her, the wet nurse went and hired another wet nurse. The second wet nurse disappeared with the child, and it was unknown what happened to the child, and the original wet nurse could not be held accountable. Imam (as) said: "The full blood money (diyyah) is due."

5365 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ اِسْتَأْجَرَ ظِئْراً فَدَفَعَ إِلَيْهَا وَلَدَهُ فَغَابَتْ عَنْهُ بِهِ سِنِينَ ثُمَّ جَاءَتْ بِالْوَلَدِ فَزَعَمَتْ أُمُّهُ أَنَّهَا لاَ تَعْرِفُهُ قَالَ "لَيْسَ لَهُمْ ذَلِكَ فَلْيَقْبَلُوهُ فَإِنَّمَا اَلظِّئْرُ مَأْمُونَةٌ".

Hadith.5365 - Hammad narrated from Al-Halabi, who said: Abu Abdullah (as) was asked about a man who hired a wet nurse and entrusted his child to her. She disappeared with the child for several years and then returned with the child. The mother claimed that she did not recognize the child. Imam (as) said: "They do not have the right to reject him; they must accept him, for the wet nurse is trusted."

` 5366 - رَوَى اَلْحُسَيْنُ بْنُ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : "أَنَّهُ كَانَ يُضَمِّنُ صَاحِبَ اَلْكَلْبِ إِذَا عَقَرَ نَهَاراً وَ لاَ يُضَمِّنُهُ إِذَا عَقَرَ بِاللَّيْلِ". وَ إِذَا دَخَلْتَ دَارَ قَوْمٍ بِإِذْنِهِمْ فَعَقَرَكَ كَلْبُهُمْ فَهُمْ ضَامِنُونَ وَ إِذَا دَخَلْتَ بِغَيْرِ إِذْنِهِمْ فَلَا ضَمَانَ عَلَيْهِمْ‌.

Hadith.5366 - Al-Husayn ibn Alwan narrated from Amr ibn Khalid, from Zayd ibn Ali, from his forefathers (peace be upon them), from Imam Ali ibn Abi Talib (as): "Imam (as) used to hold the owner of a dog liable if it bit during the day, but he would not hold him liable if it bit during the night. And if you enter the house of people with their permission and their dog bites you, they are liable. However, if you enter without their permission, there is no liability upon them."

5367 - رَوَى وَهْبُ بْنُ وَهْبٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ كَانَ يَقُولُ: "إِذَا قَتَلَتْ أُمُّ اَلْوَلَدِ سَيِّدَهَا خَطَأً فَهِيَ حُرَّةٌ وَ لاَ تَبِعَةَ عَلَيْهَا وَ إِنْ قَتَلَتْهُ عَمْداً قُتِلَتْ بِهِ".

Hadith.5367 - Wahb ibn Wahb narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as) that Imam (as) used to say: "If a slave woman who has borne a child (umm Al-walad) kills her master by mistake, she becomes free and there is no liability upon her. However, if she intentionally kills him, she is to be executed for him."

5368 - فِي رِوَايَةِ اَلسَّكُونِيِّ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَضَى فِي رَجُلٍ أَقْبَلَ بِنَارٍ فَأَشْعَلَهَا فِي دَارِ قَوْمٍ فَاحْتَرَقَتِ اَلدَّارُ وَ اِحْتَرَقَ أَهْلُهَا وَ اِحْتَرَقَ مَتَاعُهُمْ قَالَ "يُغَرَّمُ قِيمَةَ اَلدَّارِ وَ مَا فِيهَا ثُمَّ يُقْتَلُ" ".

Hadith.5368 - In the narration of Al-Sakuni: "Indeed, Imam Ali ibn Abi Talib (as) ruled regarding a man who came with fire and set it ablaze in the house of some people, causing the house, its inhabitants, and their belongings to burn. Imam (as) said: 'He must compensate for the value of the house and everything in it, and then he is to be executed.'"

5369 - رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : سُئِلَ عَنْ بُخْتِيٍّ اِغْتَلَمَ فَخَرَجَ مِنَ اَلدَّارِ فَقَتَلَ رَجُلاً فَجَاءَ أَخُو اَلرَّجُلِ فَضَرَبَ اَلْفَحْلَ بِالسَّيْفِ فَعَقَرَهُ فَقَالَ "صَاحِبُ اَلْبُخْتِيِّ ضَامِنٌ لِلدِّيَةِ وَ يَقْبِضُ ثَمَنَ بُخْتِيِّهِ".

Hadith.5369 - Hammad narrated from Al-Halabi, who narrated from Abu Abdullah (as), that he was asked about a male camel (bukhti) that became enraged, left the house, and killed a man. Then the brother of the man came and struck the camel with a sword, injuring it. Imam (as) said: "The owner of the camel is liable for the blood money, and he is entitled to receive the price of his camel."

5370 - رَوَى عَلِيُّ بْنُ اَلْحَكَمِ عَنْ أَبَانٍ اَلْأَحْمَرِيِّ عَنْ أَبِي بَصِيرٍ يَحْيَى بْنِ أَبِي اَلْقَاسِمِ اَلْأَسَدِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لَمَّا حَضَرَتِ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَلْوَفَاةُ نَزَلَ جَبْرَئِيلُ عَلَيْهِ اَلسَّلاَمُ فَقَالَ يَا رَسُولَ اَللَّهِ هَلْ لَكَ فِي اَلرُّجُوعِ إِلَى اَلدُّنْيَا فَقَالَ "لاَ قَدْ بَلَّغْتُ رِسَالاَتِ رَبِّي" فَأَعَادَهَا عَلَيْهِ فَقَالَ "لاَ بَلِ اَلرَّفِيقَ اَلْأَعْلَى" ثُمَّ قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ اَلْمُسْلِمُونَ حَوْلَهُ مُجْتَمِعُونَ "أَيُّهَا اَلنَّاسُ إِنَّهُ لاَ نَبِيَّ بَعْدِي وَ لاَ سُنَّةَ بَعْدَ سُنَّتِي، فَمَنِ اِدَّعَى بَعْدَ ذَلِكَ فَدَعْوَاهُ وَ بِدْعَتُهُ فِي اَلنَّارِ فَاقْتُلُوهُ وَ مَنِ اِتَّبَعَهُ فَإِنَّهُ فِي اَلنَّارِ أَيُّهَا اَلنَّاسُ أَحْيُوا اَلْقِصَاصَ وَ أَحْيُوا اَلْحَقَّ لِصَاحِبِ اَلْحَقِّ وَ لاَ تَفَرَّقُوا أَسْلِمُوا وَ سَلِّمُوا تَسْلَمُوا ۝ كَتَبَ اَللّٰهُ لَأَغْلِبَنَّ أَنَا وَ رُسُلِي إِنَّ اَللّٰهَ قَوِيٌّ عَزِيزٌ ۝ "

Hadith.5370 - Ali ibn Al-Hakam narrated from Aban Al-Ahmari, who narrated from Abu Basir Yahya ibn Abi Al-Qasim Al-Asadi, who narrated from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: "When the Prophet (peace be upon him and his family) was nearing his death, Jibril (as) descended and said: 'O' Messenger of Allah (swt), would you like to return to the world?' Prophet (sw) replied: 'No, I have conveyed the messages of my Lord (azj).' Jibril (as) repeated the offer. Prophet (sw) responded: 'No, rather [I choose] the Highest Companion.' Then the Prophet (peace and blessings be upon him and his family), while the Muslims were gathered around him, said: 'O' people, there is no prophet after me and no tradition after my tradition. Whoever claims otherwise after this, his claim and innovation are in the Fire, so kill him and whoever follows him, for they are in the Fire. O' people, revive retribution (qisas) and uphold the right for its rightful owner. Do not become divided. Submit to Allah (swt) and be at peace so that you may be safe.' Allah (swt) has decreed: "Surely I will prevail, I and My messengers." Indeed, Allah (swt) is All-Powerful, Almighty." (Surah Al-Mujadilah 58:21)

5371 - رَوَى يُونُسُ بْنُ عَبْدِ اَلرَّحْمَنِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ سَارِقٍ دَخَلَ عَلَى اِمْرَأَةٍ لِيَسْرِقَ مَتَاعَهَا فَلَمَّا جَمَعَ اَلثِّيَابَ تَبِعَتْهَا نَفْسُهُ فَوَاقَعَهَا فَتَحَرَّكَ اِبْنُهَا فَقَامَ إِلَيْهِ فَقَتَلَهُ بِفَأْسٍ كَانَ مَعَهُ فَلَمَّا فَرَغَ حَمَلَ اَلثِّيَابَ وَ ذَهَبَ لِيَخْرُجَ حَمَلَتْ عَلَيْهِ بِالْفَأْسِ فَقَتَلَتْهُ فَجَاءَ أَهْلُهُ يَطْلُبُونَ بِدَمِهِ مِنَ اَلْغَدِ فَقَالَ أَبُو عَبْدِ اَللَّهِ "يَضْمَنُ مَوَالِيهِ اَلَّذِينَ طَلَبُوا بِدَمِهِ دِيَةَ اَلْغُلاَمِ وَ يَضْمَنُ اَلسَّارِقُ فِيمَا تَرَكَ أَرْبَعَةَ آلاَفِ دِرْهَمٍ بِمَا كَابَرَهَا عَلَى فَرْجِهَا لِأَنَّهُ زَانٍ وَ هُوَ فِي مَالِهِ يَغْرَمُهُ وَ لَيْسَ عَلَيْهَا فِي قَتْلِهَا إِيَّاهُ شَيْءٌ لِأَنَّهُ سَارِقٌ ".

Hadith.5371 - Yunus ibn Abd Al-Rahman narrated from Abdullah ibn Sinan, who narrated from Abu Abdullah (as), who said: I asked Imam (as) about a thief who entered upon a woman to steal her belongings. After gathering the clothes, his desires overcame him, and he violated her. When her son stirred, the thief struck him with an axe he had with him and killed him. After finishing, the thief carried the clothes and was about to leave when the woman attacked him with the axe and killed him. The thief's family came the next day demanding retaliation for his blood. Abu Abdullah (as) said: "His guardians who sought retaliation for his blood must pay the blood money for the boy. The thief is liable for what he left behind - four thousand dirhams - for having forced himself upon her because he committed adultery. This amount must be taken from his wealth. As for the woman, she bears no responsibility for killing him because he was a thief."

5372 - وَ رَوَى مُحَمَّدُ بْنُ اَلْفُضَيْلِ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ لِصٍّ دَخَلَ عَلَى اِمْرَأَةٍ وَ هِيَ حُبْلَى فَقَتَلَ مَا فِي بَطْنِهَا فَعَمَدَتِ اَلْمَرْأَةُ إِلَى سِكِّينٍ فَوَجَأَتْهُ بِهِ فَقَتَلَتْهُ قَالَ "هَدَرَ دَمُ اَللِّصِّ".

Hadith.5372 - Muhammad ibn Al-Fudayl narrated from Imam Ali ibn Musa Ar-Ridha (as), who said: I asked Imam (as) about a thief who entered upon a pregnant woman and killed the child in her womb. The woman then took a knife and stabbed him, killing him. Imam (as) said: "The blood of the thief is void (without consequence)."

5373 - وَ رَوَى الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ فِي رَجُلٍ رَاوَدَ امْرَأَةً عَلَى نَفْسِهَا حَرَاماً فَرَمَتْهُ بِحَجَرٍ فَأَصَابَتْ مِنْهُ مَقْتَلًا قَالَ لَيْسَ عَلَيْهَا شَيْ‌ءٌ فِيمَا بَيْنَهَا وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ فَإِنْ قُدِّمَتْ إِلَى إِمَامٍ عَدْلٍ أَهْدَرَ دَمَهُ.

Hadith.5373 - Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan, who said: I heard Abu Abdullah (as) say regarding a man who tried to seduce a woman for unlawful relations, and she threw a stone at him, striking him in a fatal spot and killing him. Imam (as) said: "There is nothing upon her in the matter between her and Allah (swt), the Mighty and Majestic. And if she is brought before a just Imam, he will declare his blood to be void."

5374 - وَ رَوَى جَمِيلُ بْنُ دَرَّاجٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يَغْصِبُ اَلْمَرْأَةَ نَفْسَهَا قَالَ "يُقْتَلُ".

Hadith.5374 - Jamil ibn Darraj narrated from Zurara, who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a man who forces himself upon a woman. Imam (as) said: "He is to be killed."

5375 - رَوَى يُونُسُ بْنُ عَبْدِ اَلرَّحْمَنِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ تَزَوَّجَ اِمْرَأَةً فَلَمَّا كَانَ لَيْلَةُ اَلْبِنَاءِ عَمَدَتِ اَلْمَرْأَةُ إِلَى رَجُلٍ صَدِيقٍ لَهَا فَأَدْخَلَتْهُ اَلْحَجَلَةَ فَلَمَّا ذَهَبَ اَلرَّجُلُ يُبَاضِعُ أَهْلَهُ ثَارَ اَلصَّدِيقُ فَاقْتَتَلاَ فِي اَلْبَيْتِ فَقَتَلَ اَلزَّوْجُ اَلصَّدِيقَ وَ قَامَتِ اَلْمَرْأَةُ فَضَرَبَتِ اَلرَّجُلَ ضَرْبَةً فَقَتَلَتْهُ بِالصَّدِيقِ قَالَ "تَضْمَنُ اَلْمَرْأَةُ دِيَةَ اَلصَّدِيقِ وَ تُقْتَلُ بِالزَّوْجِ".

Hadith.5375 - Yunus ibn Abd Al-Rahman narrated from Abdullah ibn Sinan, who narrated from Abu Abdullah (as), who said: I asked Imam (as) about a man who married a woman, and on the night of consummation, the woman brought in a male friend of hers and let him enter the bridal chamber. When the husband approached to be intimate with his wife, the friend suddenly attacked him, and they fought in the house until the husband killed the friend. Then the woman struck the husband and killed him because of her friend. Imam (as) said: "The woman must pay the blood money for her (male) friend, and she is to be executed for killing her husband."

5376 - رَوَى اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "مَنْ مَاتَ فِي زِحَامِ جُمُعَةٍ أَوْ عِيدٍ أَوْ عَرَفَةَ أَوْ عَلَى بِئْرٍ أَوْ جِسْرٍ لاَ يُعْلَمُ مَنْ قَتَلَهُ فَدِيَتُهُ عَلَى بَيْتِ اَلْمَالِ".

Hadith.5376 - Al-Sakuni narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), who said that Imam Ali ibn Abi Talib (as) said: "Whoever dies in the crowd of Friday prayer, Eid, Arafah, at a well, or on a bridge, and it is unknown who caused his death, his blood money is to be paid from the Public Treasury (Bayt Al-Mal)."

5377 - رَوَى مُحَمَّدُ بْنُ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنِ اَلْفَضْلِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يُقْتَلُ فَيُوجَدُ رَأْسُهُ فِي قَبِيلَةٍ وَ وَسَطُهُ وَ صَدْرُهُ وَ يَدَاهُ فِي قَبِيلَةٍ وَ اَلْبَاقِي فِي قَبِيلَةٍ قَالَ "دِيَتُهُ عَلَى مَنْ وُجِدَ فِي قَبِيلَتِهِ صَدْرُهُ وَ يَدَاهُ وَ اَلصَّلاَةُ عَلَيْهِ".

Hadith.5377 - Muhammad ibn Sinan narrated from Talhah ibn Zayd, from Al-Fadl ibn Uthman, who narrated from Abu Abdullah (as) regarding a man who was killed, and his head was found in one tribe, his torso and arms in another tribe, and the rest of his body in yet another tribe. Imam (as) said: "The blood money is upon the tribe where his torso and arms were found, and the funeral prayer is to be performed over him."

5378 - وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : عَنْ رَجُلٍ قُتِلَ وَ وُجِدَ أَعْضَاؤُهُ مُتَفَرِّقَةً كَيْفَ يُصَلَّى عَلَيْهِ قَالَ "يُصَلَّى عَلَى اَلَّذِي فِيهِ قَلْبُهُ".

Hadith.5378 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a man who was killed and whose body parts were found scattered. How should the funeral prayer be performed for him? Imam (as) said: "The prayer should be performed over the part that contains his heart."

قَالَ الْأَصْمَعِيُّ أَوَّلُ الشِّجَاجِ الْحَارِصَةُ وَ هِيَ الَّتِي تَحْرِصُ الْجِلْدَ يَعْنِي تُشَقِّقُهُ وَ مِنْهُ قِيلَ حَرَصَ الْقَصَّارُ الثَّوْبَ أَيْ شَقَّهُ ثُمَّ الْبَاضِعَةُ وَ هِيَ الَّتِي تَشُقُّ اللَّحْمَ بَعْدَ الْجِلْدِ ثُمَّ الْمُتَلَاحِمَةُ وَ هِيَ الَّتِي أَخَذَتْ فِي اللَّحْمِ وَ لَمْ تَبْلُغِ السِّمْحَاقَ ثُمَّ السِّمْحَاقُ وَ هِيَ الَّتِي بَيْنَهَا وَ بَيْنَ الْعَظْمِ قِشْرَةٌ رَقِيقَةٌ وَ كُلُّ قِشْرَةٍ رَقِيقَةٍ فَهِيَ سِمْحَاقٌ وَ مِنْهُ قِيلَ فِي السَّمَاءِ سَمَاحِيقُ مِنْ غَيْمٍ وَ عَلَى الشَّاةِ سَمَاحِقُ مِنْ شَحْمٍ‌ ثُمَّ الْمُوضِحَةُ وَ هِيَ الَّتِي تُبْدِي وَضَحَ الْعَظْمِ ثُمَّ الْهَاشِمَةُ وَ هِيَ الَّتِي تَهْشِمُ الْعَظْمَ ثُمَّ الْمُنَقِّلَةُ وَ هِيَ الَّتِي تَخْرُجُ مِنْهَا فَرَاشُ الْعِظَامِ وَ فَرَاشُ الْعِظَامِ قِشْرَةٌ تَكُونُ عَلَى الْعَظْمِ دُونَ اللَّحْمِ وَ مِنْهُ قَوْلُ النَّابِغَةِ وَ يَتْبَعُهُمْ مِنْهَا فَرَاشُ الْحَوَاجِبِ‌ ثُمَّ الْمَأْمُومَةُ وَ هِيَ الَّتِي تَبْلُغُ أُمَّ الرَّأْسِ وَ هِيَ الْجِلْدَةُ الَّتِي تَكُونُ عَلَى الدِّمَاغِ وَ مِنَ الشِّجَاجِ وَ الْجِرَاحَاتِ الْجَائِفَةُ وَ هِيَ الَّتِي تَبْلُغُ فِي الْجَسَدِ الْجَوْفَ وَ فِي الرَّأْسِ الدِّمَاغَ.

Al-Asmaʿi states: The first type of head injury (shijaj) is the hariṣah, which is the one that scratches or splits the skin. From this comes the saying, "The launderer tore (haraṣa) the cloth," meaning he ripped it. Then comes the baḍiah, which is the injury that cuts through the flesh after the skin. Next is the mutalahimah, which penetrates into the flesh but does not reach the thin membrane covering the bone (simhaq). Then is the simhaq, which is the wound where only a thin layer remains between it and the bone. Every thin layer is called simhaq. This term is also used to describe thin clouds in the sky (samaʾ samahiq) and thin layers of fat on a sheep. Following that is the muḍihah, which exposes and reveals the bone. Then comes the hashimah, which crushes the bone. After that is the munaqqilah, which shatters the bone into pieces, causing fragments (farash Al-ʿiẓam) - thin layers that remain on the bone beneath the flesh. The poet Al-Nabighah referenced this in his verse: "And following them are the thin fragments of their brows." Then is the maʾmumah, which reaches the protective covering of the head (umm Al-raʾs), the membrane covering the brain. Among other types of wounds are the jaʾifah, which penetrates into the internal body cavity or, in the case of the head, reaches the brain.

5379 - رَوَى اَلْحَسَنُ بْنُ عَلِيِّ بْنِ فَضَّالٍ عَنْ ظَرِيفِ بْنِ نَاصِحٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ قَتَلَ رَجُلاً عَمْداً ثُمَّ فَرَّ فَلَمْ يُقْدَرْ عَلَيْهِ حَتَّى مَاتَ قَالَ "إِنْ كَانَ لَهُ مَالٌ أُخِذَ مِنْهُ وَ إِلاَّ أُخِذَ مِنَ اَلْأَقْرَبِ فَالْأَقْرَبِ".

Hadith.5379 - Al-Hasan ibn Ali ibn Faddal narrated from Zharif ibn Nasih, from Aban ibn Uthman, from Abu Basir, who narrated from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who intentionally killed another man and then fled, and he could not be captured until he died. Imam (as) said: "If he had wealth, the blood money is taken from it. If he had no wealth, it is taken from his closest relatives, and then from those next closest to him."

5380 - وَ رَوَى اَلْحَسَنُ بْنُ عَلِيِّ بْنِ فَضَّالٍ عَنِ اِبْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يُؤْخَذُ وَ عَلَيْهِ حُدُودٌ إِحْدَاهُنَّ اَلْقَتْلُ قَالَ "كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ يُقِيمُ عَلَيْهِ اَلْحُدُودَ قَبْلُ ثُمَّ يَقْتُلُهُ وَ لاَ تُخَالِفْ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ ".

Hadith.5380 - Al-Hasan ibn Ali ibn Faddal narrated from Ibn Bukayr, from Ubayd ibn Zurara, who narrated from Abu Abdullah (as) regarding a man who was apprehended with multiple legal punishments (hudud) upon him, one of which was execution. Imam (as) said: "Imam Ali ibn Abi Talib (as) used to carry out the other hudud first and then execute him. Do not oppose Imam Ali ibn Abi Talib (as)."

5381 - رَوَى اَلْقَاسِمُ بْنُ مُحَمَّدٍ اَلْجَوْهَرِيُّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي اَلْمُوضِحَةِ خَمْسَةٌ مِنَ اَلْإِبِلِ وَ فِي اَلسِّمْحَاقِ اَلَّتِي دُونَ اَلْمُوضِحَةِ أَرْبَعَةٌ مِنَ اَلْإِبِلِ وَ فِي اَلْمُنَقِّلَةِ خَمْسَةَ عَشَرَ مِنَ اَلْإِبِلِ وَ فِي اَلْجَائِفَةِ ثُلُثُ اَلدِّيَةِ ثَلاَثٌ وَ ثَلاَثُونَ مِنَ اَلْإِبِلِ وَ فِي اَلْمَأْمُومَةِ ثُلُثُ اَلدِّيَةِ".

Hadith.5381 - Al-Qasim ibn Muhammad Al-Jawhari narrated from Ali ibn Abi Hamzah, from Abu Basir, who narrated from Abu Abdullah (as), who said: "For an Al-muḍihah (a wound that exposes the bone), the compensation is five camels. For the as-simhaq (a wound just below the skin but not exposing the bone), it is four camels. For the Al-munaqqilah (a wound that causes bone fragments), compensation is fifteen camels. For the Al-jaʾifah (a wound that reaches the internal organs), it is one-third of the full blood money, which is thirty-three camels. Likewise, for the Al-maʾmumah (a wound reaching the membrane of the brain), it is also one-third of the full blood money."

5382 - وَ فِي رِوَايَةِ اِبْنِ اَلْمُغِيرَةِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي اَلْبَاضِعَةِ ثَلاَثَةٌ مِنَ اَلْإِبِلِ".

Hadith.5382 - In the narration of Ibn Al-Mughirah from Abdullah ibn Sinan, from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), that he said: "For the baḍiah (a wound that cuts through the flesh after the skin), the compensation is three camels."

5383 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ صَالِحِ بْنِ رَزِينٍ عَنْ ذَرِيحٍ اَلْمُحَارِبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ شَجَّ رَجُلاً مُوضِحَةً وَ شَجَّهُ آخَرُ دَامِيَةً فِي مَقَامٍ وَاحِدٍ فَمَاتَ اَلرَّجُلُ قَالَ "عَلَيْهِمَا اَلدِّيَةُ فِي أَمْوَالِهِمَا نِصْفَيْنِ".

Hadith.5383 - Al-Hasan ibn Mahbub narrated from Salih ibn Razin, from Dharih Al-Muharibi, who said: I asked Abu Abdullah (as) about a man who was struck by one person with a muḍihah wound (a wound that exposes the bone) and by another person with a damiyah wound (a bleeding wound) in the same instance, and the man died. Imam (as) said: "The blood money is upon both of them, divided equally between their wealth."

5384 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنِ اَلْحَسَنِ بْنِ حَيٍّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمُوضِحَةِ فِي اَلرَّأْسِ كَمَا هِيَ فِي اَلْوَجْهِ فَقَالَ "اَلْمُوضِحَةُ وَ اَلشِّجَاجُ فِي اَلْوَجْهِ وَ اَلرَّأْسِ سَوَاءٌ فِي اَلدِّيَةِ لِأَنَّ اَلْوَجْهَ مِنَ اَلرَّأْسِ وَ لَيْسَ اَلْجِرَاحَاتُ فِي اَلْجَسَدِ كَمَا هِيَ فِي اَلرَّأْسِ".

Hadith.5384 - Ibn Mahbub narrated from Al-Hasan ibn Hayy, who narrated from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: I asked Imam (as) about the muḍihah (a wound that exposes the bone) on the head - whether it is the same as on the face. Imam (as) said: "The muḍihah and other head wounds are the same in blood money (diyyah) whether they occur on the face or the head because the face is part of the head. However, injuries on the body are not treated the same as those on the head."

5385 - وَ فِي رِوَايَةِ أَبَانٍ قَالَ: "اَلْجَائِفَةُ مَا وَقَعَتْ فِي اَلْجَوْفِ لَيْسَ لِصَاحِبِهِ قِصَاصٌ إِلاَّ اَلْحُكُومَةُ وَ اَلْمُنَقِّلَةُ تُنَقَّلُ مِنْهَا اَلْعِظَامُ لَيْسَ فِيهَا قِصَاصٌ إِلاَّ اَلْحُكُومَةُ وَ فِي اَلْمَأْمُومَةِ ثُلُثُ اَلدِّيَةِ لَيْسَ فِيهَا قِصَاصٌ إِلاَّ اَلْحُكُومَةُ".

Hadith.5385 - In the narration of Aban, he said: "Al-jaifah (a wound that penetrates into the internal cavity) has no qisas (retaliation); only hukumah (compensatory assessment) is applied. Al-munqilah (a wound that causes bone fragments to dislodge) also has no qisas; only hukumah is applied. For Al-ma'mumah (a wound that reaches the covering membrane of the brain), one-third of the diyah (blood money) is due, and there is no qisas for it, except for hukumah."

5386 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ : "أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَضَى فِي اَلْهَاشِمَةِ بِعَشْرٍ مِنَ اَلْإِبِلِ".

Hadith.5386 - In the narration of Al-Sakuni: "Indeed, the Commander of the Faithful (as) ruled that for the hashimah (a wound that fractures the bone), the compensation is ten camels."

5387 - وَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي عَبْدٍ شَجَّ رَجُلاً مُوضِحَةً ثُمَّ شَجَّ آخَرَ فَقَالَ "هُوَ بَيْنَهُمَا".

Hadith.5387 - Abu Abdullah (as) said regarding a slave who struck one man with a muḍihah wound (a wound that exposes the bone) and then struck another man similarly: "The compensation is to be divided between them."

5388 - رَوَى عَمْرُو بْنُ عُثْمَانَ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدٍ اَلْإِسْكَافِ عَنِ اَلْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي جَارِيَةٍ رَكِبَتْ جَارِيَةً فَنَخَسَتْهَا جَارِيَةٌ أُخْرَى فَقَمَصَتِ اَلْمَرْكُوبَةُ فَصَرَعَتِ اَلرَّاكِبَةَ فَمَاتَتْ فَقَضَى بِدِيَتِهَا نِصْفَيْنِ بَيْنَ اَلنَّاخِسَةِ وَ اَلْمَنْخُوسَةِ.

Hadith.5388 - Amr ibn Uthman narrated from Abu Jamilah, from Sa'd Al-Iskaf, from Al-Asbagh ibn Nubatah, who said: Commander of the Faithful Imam Ali ibn Abi Talib (as), ruled in a case where a slave girl was riding on another slave girl. A third slave girl prodded the one being ridden, causing her to buck, which led to the rider falling and dying. He ruled that the diyah (blood money) for the deceased should be divided equally between the one who prodded (nakhisah) and the one who was prodded (mankhusah).

5389 - وَ رُوِيَ عَنْ وَهْبِ بْنِ وَهْبٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "مَنْ قَتَلَ حَمِيمَ قَوْمٍ فَلْيُصَالِحْهُمْ مَا قَدَرَ عَلَيْهِ فَإِنَّهُ أَخَفُّ لِحِسَابِهِ".

Hadith.5389 - It is narrated from Wahb ibn Wahb, 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: "Whoever kills a close relative (hamim) of a people should seek reconciliation with them as much as he is able, for it will lighten his reckoning."

5390 - رَوَى عَبْدُ اللَّهِ بْنُ سِنَانٍ عَنِ الثُّمَالِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ‌ قَالَ: لَوْ أَنَّ رَجُلًا ضَرَبَ رَجُلًا سَوْطاً لَضَرَبَهُ اللَّهُ سَوْطاً مِنَ النَّارِ.

Hadith.5390 - Abdullah ibn Sinan narrated from Al-Thumali, from Sa'id ibn Al-Musayyab, from Jabir ibn Abdullah, who said: "If a man strikes another man with a whip, Allah (swt) will strike him with a whip of fire."

5391 - وَ فِي رِوَايَةِ اِبْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "دِيَةُ كَلْبِ اَلصَّيْدِ أَرْبَعُونَ دِرْهَماً وَ دِيَةُ كَلْبِ اَلْمَاشِيَةِ عِشْرُونَ دِرْهَماً وَ دِيَةُ اَلْكَلْبِ اَلَّذِي لَيْسَ لِلصَّيْدِ وَ لاَ لِلْمَاشِيَةِ زَبِيلٌ مِنْ تُرَابٍ عَلَى اَلْقَاتِلِ أَنْ يُعْطِيَ وَ عَلَى صَاحِبِهِ أَنْ يَقْبَلَ".

Hadith.5391 - In the narration of Ibn Faddal from some of his companions from Abu Abdullah (as), that Imam (as) said: "The diyah (compensatory blood money) for a (killing) hunting dog is forty dirhams, the diyah for a livestock dog is twenty dirhams, and the diyah for a dog that is neither for hunting nor for livestock is a basket of dirt - the killer must give it, and the owner must accept it."

5392 - وَ رَوَى مُحَمَّدُ بْنُ سِنَانٍ عَنْ أَبِي اَلْجَارُودِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "كَانَتْ بَغْلَةُ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لاَ يَرُدُّوهَا عَنْ شَيْءٍ وَقَعَتْ فِيهِ " قَالَ "فَأَتَاهَا رَجُلٌ مِنْ بَنِي مُدْلِجٍ وَ قَدْ وَقَعَتْ فِي قَصَبٍ لَهُ فَفَوَّقَ لَهَا سَهْماً فَقَتَلَهَا" فَقَالَ لَهُ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "وَ اَللَّهِ لاَ تُفَارِقُنِي حَتَّى تَدِيَهَا" قَالَ "فَوَدَاهَا سِتَّمِائَةِ دِرْهَمٍ".

Hadith.5392 - Muhammad ibn Sinan narrated from Abu Al-Jarud who said: I heard Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) say: "The mule of the Messenger of Allah (swt) (peace be upon him and his family) was never stopped from going anywhere it wanted." Imam (as) said: "A man from Banu Mudlij came, and the mule had entered his field of reeds. He prepared an arrow and killed it." Then Imam Ali ibn Abi Talib (as) said to him: "By Allah (swt), you will not leave me until you compensate for it." So he compensated for it with six hundred dirhams.

5393 - وَ رَوَى جَمِيلُ بْنُ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ : فِي رَجُلٍ كَسَرَ يَدَ رَجُلٍ ثُمَّ بَرَأَتْ يَدُ اَلرَّجُلِ فَقَالَ "لَيْسَ عَلَيْهِ فِي هَذَا قِصَاصٌ وَ لَكِنَّهُ يُعْطِي اَلْأَرْشَ".

Hadith.5393 - Jameel ibn Darraj narrated from some of our companions from one of the two Imams (as) regarding a man who broke another man's hand, and then the man's hand healed. Imam (as) said: "There is no retaliation (qisas) in this case, but he must pay compensation (Al-arsh)."

5394 - وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَ حُسَيْنٍ اَلرَّوَّاسِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ اَلْمَرْأَةُ تَخَافُ اَلْحَبَلَ فَتَشْرَبُ اَلدَّوَاءَ فَتُلْقِي مَا فِي بَطْنِهَا فَقَالَ "لاَ" فَقُلْتُ إِنَّمَا هُوَ نُطْفَةٌ قَالَ "إِنَّ أَوَّلَ مَا يُخْلَقُ نُطْفَةٌ".

Hadith.5394 - Al-Husayn ibn Said narrated from Ibn Abi Umayr from Muhammad ibn Abi Hamzah and Husayn Al-Rawwasi from Ishaq ibn Ammar, who said: I asked Abu Al-Hasan (as) about a woman who fears pregnancy and drinks medicine to cause a miscarriage. Imam (as) replied: "No." I said: "It is only a drop of fluid (nutfah)." Imam (as) said: "Indeed, the first stage of creation is a drop of fluid (nutfah)."

5395 - وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "سَأَلَنِي دَاوُدُ بْنُ عَلِيٍّ عَنْ رَجُلٍ كَانَ يَأْتِي بَيْتَ رَجُلٍ فَنَهَاهُ أَنْ يَأْتِيَ بَيْتَهُ فَأَبَى أَنْ يَفْعَلَ فَذَهَبَ إِلَى اَلسُّلْطَانِ فَقَالَ اَلسُّلْطَانُ إِنْ فَعَلَ فَاقْتُلْهُ قَالَ فَقَتَلَهُ فَمَا تَرَى فِيهِ فَقُلْتُ أَرَى أَنْ لاَ يَقْتُلَهُ إِنَّهُ إِنِ اِسْتَقَامَ هَذَا ثُمَّ شَاءَ أَنْ يَقُولَ كُلُّ إِنْسَانٍ لِعَدُوِّهِ دَخَلَ بَيْتِي فَقَتَلْتُهُ".

Hadith.5395 - Al-Husayn ibn Said narrated from Fadalah from Dawud ibn Farqad from Abu Abdullah (as), that Imam (as) recounted: "Dawud ibn Ali asked me about a man who used to visit another man's house, and the owner forbade him from coming to his house, but he refused to stop. So the owner went to the ruler, and the ruler said: 'If he does it again, kill him.' So the man killed him. What is your opinion on this?" So I (Imam (as)) said: "I see that he should not have killed him. If this ruling were upheld, then anyone could later claim that an enemy entered their house, and they killed him."

5396 - وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ عَنِ اَلْحُصَيْنِ بْنِ عَمْرٍو عَنْ يَحْيَى بْنِ سَعِيدِ بْنِ اَلْمُسَيَّبِ : أَنَّ مُعَاوِيَةَ كَتَبَ إِلَى أَبِي مُوسَى اَلْأَشْعَرِيِّ أَنَّ اِبْنَ أَبِي اَلْحُسَيْنِ وَجَدَ عَلَى بَطْنِ اِمْرَأَتِهِ رَجُلاً فَقَتَلَهُ وَ قَدْ أَشْكَلَ حُكْمُ ذَلِكَ عَلَى اَلْقُضَاةِ فَسَلْ عَلِيّاً عَنْ هَذَا اَلْأَمْرِ قَالَ فَسَأَلَ أَبُو مُوسَى عَلِيّاً عَلَيْهِ اَلسَّلاَمُ فَقَالَ "وَ اَللَّهِ مَا هَذَا فِي هَذِهِ اَلْبِلاَدِ يَعْنِي اَلْكُوفَةَ وَ مَا يَلِيهَا وَ مَا هَذَا بِحَضْرَتِي فَمِنْ أَيْنَ جَاءَكَ هَذَا" قَالَ كَتَبَ إِلَيَّ مُعَاوِيَةُ أَنَّ اِبْنَ أَبِي اَلْحُسَيْنِ وَجَدَ مَعَ اِمْرَأَتِهِ رَجُلاً فَقَتَلَهُ وَ قَدْ أَشْكَلَ حُكْمُ ذَلِكَ عَلَى اَلْقُضَاةِ فَرَأْيُكَ فِي هَذَا فَقَالَ عَلَيْهِ اَلسَّلاَمُ "أَنَا أَبُو اَلْحَسَنِ إِنْ جَاءَ بِأَرْبَعَةٍ يَشْهَدُونَ عَلَى مَا شَهِدَ وَ إِلاَّ دُفِعَ إِلَيْهِ بِرُمَّتِهِ".

Hadith.5396 - Muhammad ibn Ahmad ibn Yahya narrated from Ali ibn Isma'il from Ahmad ibn Al-Nadr from Al-Husayn ibn Amr from Yahya ibn Said ibn Al-Musayyab that Mu'awiyah wrote to Abu Musa Al-Ashari, saying: "The son of Abu Al-Husayn found a man with his wife and killed him. This matter has become confusing for the judges, so ask Imam Ali ibn Abi Talib (as) about this issue." Abu Musa asked Imam Ali ibn Abi Talib (as), and Imam (as) replied: "By Allah (swt), this matter is not in this land - meaning Kufa and its surroundings - nor is it in my presence. So how did this come to you?" He (Abu Musa) replied: "Mu'awiyah wrote to me that the son of Abu Al-Husayn found a man with his wife and killed him, and this matter has confused the judges. What is your opinion on this?" Imam Ali ibn Abi Talib (as) said: "I am Abu Al-Hasan (as). If he brings four witnesses who testify to what he claimed, then so be it. Otherwise, he should be handed over in full (for punishment)."

5397 - وَ فِي رِوَايَةِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: "إِذَا مَاتَ وَلِيُّ اَلْمَقْتُولِ قَامَ وَلَدُهُ مِنْ بَعْدِهِ مَقَامَهُ بِالدَّمِ".

Hadith.5397 - In the narration of Ibn Abi Umayr from Jameel from some of our companions from one of the two Imams (peace be upon them), that They (as) said: "If the guardian of the murdered person dies, his child assumes his position regarding the right to seek retribution for the blood."

5398 - وَ رَوَى مُحَمَّدُ بْنُ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي عَيْنِ فَرَسٍ فُقِئَتْ بِرُبُعِ ثَمَنِهِ يَوْمَ فُقِئَتِ اَلْعَيْنُ".

Hadith.5398 - Muhammad ibn Qays narrated from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: "The Commander of the Faithful (as) ruled that if the eye of a horse is gouged out, the compensation is a quarter of its value on the day its eye was gouged out."

5399 - : "وَ قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي أَرْبَعَةِ أَنْفُسٍ شُرَكَاءَ فِي بَعِيرٍ فَعَقَلَهُ أَحَدُهُمْ فَانْطَلَقَ اَلْبَعِيرُ فَعَبِثَ بِعِقَالِهِ فَتَرَدَّى فَانْكَسَرَ فَقَالَ أَصْحَابُهُ لِلَّذِي عَقَلَهُ اِغْرَمْ لَنَا بَعِيرَنَا فَقَضَى بَيْنَهُمْ "أَنْ يَغْرَمُوا لَهُ حَظَّهُ مِنْ أَجْلِ أَنَّهُ أَوْثَقَ حَظَّهُ فَذَهَبَ حَظُّهُمْ بِحَظِّهِ" ".

Hadith.5399 - The Commander of the Faithful (as) ruled regarding four people who were partners in a camel. One of them tied it, but the camel struggled with its tether, broke free, fell, and was injured. The other owners said to the one who had tied it, "You must compensate us for our camel." So Imam (as) ruled between them, saying: "They must compensate him for his share because he had secured his portion properly, but their shares were lost along with his.".

5400 - وَ فِي رِوَايَةِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى بِإِسْنَادِهِ قَالَ: رُفِعَ إِلَى اَلْمَأْمُونِ رَجُلٌ دَفَعَ رَجُلاً فِي بِئْرٍ فَمَاتَ فَأَمَرَ بِهِ أَنْ يُقْتَلَ فَقَالَ اَلرَّجُلُ إِنِّي كُنْتُ فِي مَنْزِلِي فَسَمِعْتُ اَلْغَوْثَ فَخَرَجْتُ مُسْرِعاً وَ مَعِي سَيْفِي فَمَرَرْتُ عَلَى هَذَا وَ هُوَ عَلَى شَفِيرِ بِئْرٍ فَدَفَعْتُهُ فَوَقَعَ فِي اَلْبِئْرِ فَسَأَلَ اَلْمَأْمُونُ اَلْفُقَهَاءَ فِي ذَلِكَ فَقَالَ بَعْضُهُمْ يُقَادُ بِهِ وَ قَالَ بَعْضُهُمْ يُفْعَلُ بِهِ كَذَا وَ كَذَا فَسَأَلَ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ ذَلِكَ وَ كَتَبَ إِلَيْهِ فَقَالَ "دِيَتُهُ عَلَى أَصْحَابِ اَلْغَوْثِ اَلَّذِينَ صَاحُوا اَلْغَوْثَ" قَالَ فَاسْتَعْظَمَ ذَلِكَ اَلْفُقَهَاءُ فَقَالُوا لِلْمَأْمُونِ سَلْهُ مِنْ أَيْنَ قُلْتَ هَذَا فَسَأَلَ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "إِنَّ اِمْرَأَةً اِسْتَعْدَتْ إِلَى سُلَيْمَانَ بْنِ دَاوُدَ عَلَيْهِ اَلسَّلاَمُ عَلَى رِيحٍ فَقَالَتْ كُنْتُ عَلَى فَوْقِ بَيْتِي فَدَفَعَتْنِي رِيحٌ فَوَقَعْتُ إِلَى اَلدَّارِ فَانْكَسَرَتْ يَدِي فَدَعَا سُلَيْمَانُ عَلَيْهِ اَلسَّلاَمُ بِالرِّيحِ فَقَالَ لَهَا مَا حَمَلَكِ عَلَى مَا صَنَعْتِ بِهَذِهِ اَلْمَرْأَةِ فَقَالَتِ اَلرِّيحُ يَا نَبِيَّ اَللَّهِ إِنَّ سَفِينَةَ بَنِي فُلاَنٍ كَانَتْ فِي اَلْبَحْرِ قَدْ أَشْرَفَ أَهْلُهَا عَلَى اَلْغَرَقِ فَمَرَرْتُ بِهَذِهِ اَلْمَرْأَةِ وَ أَنَا مُسْتَعْجِلَةٌ فَوَقَعَتْ فَانْكَسَرَتْ يَدُهَا فَقَضَى سُلَيْمَانُ عَلَيْهِ اَلسَّلاَمُ بِأَرْشِ يَدِهَا عَلَى أَصْحَابِ اَلسَّفِينَةِ".

Hadith.5400 - In the narration of Muhammad ibn Ahmad ibn Yahya through his chain of transmission, it is reported that a man was brought before Al-Ma'mun for having pushed another man into a well, resulting in his death. Al-Ma'mun ordered that the man be executed. The man said: "I was in my house when I heard cries for help. I rushed out quickly with my sword and passed by this man who was standing at the edge of a well. I pushed him, and he fell into the well." Al-Ma'mun consulted the jurists about this matter. Some of them said he should be subjected to retribution, while others suggested different punishments. Al-Ma'mun then asked Abu Al-Hasan (as) about this matter and wrote to him. Abu Al-Hasan (as) replied: "His blood money is upon those who cried out for help." The jurists found this ruling surprising and said to Al-Ma'mun: "Ask him on what basis he gave this ruling." When Al-Ma'mun asked, Abu Al-Hasan (as) said: "A woman once complained to Prophet Sulayman ibn Dawud (as) about the wind. She said: 'I was on the roof of my house when a gust of wind pushed me, and I fell into a courtyard, breaking my arm.' Sulayman (as) summoned the wind and asked: 'What caused you to do this to this woman?' The wind replied: 'O' Prophet of Allah (swt), the ship of a certain people was in the sea and was on the verge of sinking. I passed by this woman while hurrying to help them, and she fell, breaking her arm.' Sulayman (as) ruled that the compensation for her arm should be paid by the people of the ship."

5401 - وَ فِي رِوَايَةِ أَبَانِ بْنِ عُثْمَانَ : أَنَّ عُمَرَ بْنَ اَلْخَطَّابِ أُتِيَ بِرَجُلٍ قَدْ قَتَلَ أَخَا رَجُلٍ فَدَفَعَهُ إِلَيْهِ وَ أَمَرَهُ أَنْ يَقْتُلَهُ فَضَرَبَهُ اَلرَّجُلُ حَتَّى رَأَى أَنَّهُ قَدْ قَتَلَهُ فَحُمِلَ إِلَى مَنْزِلِهِ فَوَجَدُوا بِهِ رَمَقاً فَعَالَجُوهُ حَتَّى بَرَأَ فَلَمَّا خَرَجَ أَخَذَهُ أَخُ اَلْمَقْتُولِ اَلْأَوَّلِ فَقَالَ أَنْتَ قَاتِلُ أَخِي وَ لِيَ أَنْ أَقْتُلَكَ فَقَالَ لَهُ قَدْ قَتَلْتَنِي مَرَّةً فَانْطَلَقَ بِهِ إِلَى عُمَرَ فَأَمَرَ بِقَتْلِهِ فَخَرَجَ وَ هُوَ يَقُولُ يَا أَيُّهَا اَلنَّاسُ وَ اَللَّهِ قَدْ قَتَلَنِي مَرَّةً فَمَرُّوا بِهِ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اَللَّهِ عَلَيْهِ فَأَخْبَرَهُ بِخَبَرِهِ فَقَالَ "لاَ تَعْجَلْ عَلَيْهِ حَتَّى أَخْرُجَ إِلَيْكَ" فَدَخَلَ عَلَيْهِ اَلسَّلاَمُ عَلَى عُمَرَ فَقَالَ "لَيْسَ اَلْحُكْمُ فِيهِ هَكَذَا" فَقَالَ مَا هُوَ يَا أَبَا اَلْحَسَنِ قَالَ "يَقْتَصُّ هَذَا مِنْ أَخِ اَلْمَقْتُولِ اَلْأَوَّلِ مَا صَنَعَ بِهِ ثُمَّ يَقْتُلُهُ بِأَخِيهِ" فَظَنَّ اَلرَّجُلُ أَنَّهُ إِنِ اِقْتَصَّ مِنْهُ أَتَى عَلَى نَفْسِهِ فَعَفَا عَنْهُ وَ تَتَارَكَا.

Hadith.5401 - In the narration of Aban ibn Uthman, it is reported that Umar ibn Al-Khattab was presented with a man who had killed another man's brother. Umar handed him over to the victim's brother and ordered him to kill him. The man struck him until he thought he had killed him. He was carried to his home, and they found he still had some life in him. They treated him until he recovered. When he recovered, the brother of the first murdered man seized him and said: "You are the killer of my brother, and I have the right to kill you." The man replied: "You have already killed me once." He was then brought before Umar, who ordered his execution. As he was being taken away, he cried out: "O' people, by Allah (swt), he has already killed me once!" They passed by Imam Ali ibn Abi Talib (as) and informed him of the situation. Imam Ali ibn Abi Talib (as) said: "Do not rush to kill him until I come out to you." Imam (as) entered upon Umar and said: "This is not the correct ruling in this matter." Umar asked: "Then what is it, O' Abu Al-Hasan (as)?" Imam Ali ibn Abi Talib (as) replied: "This man should exact retribution from the brother of the first murdered man for what he did to him, and then he can be executed for his brother." The man thought that if he took retribution, it would lead to his own death, so he pardoned him, and they both left each other in peace. [BOOK=BOOK ON BEQUESTS (WASIYYAH)] كِتَابُ الْوَصِيَّةِ

5402 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ مُقَاتِلِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : " أَنَا سَيِّدُ اَلنَّبِيِّينَ وَ وَصِيِّي سَيِّدُ اَلْوَصِيِّينَ وَ أَوْصِيَاؤُهُ سَادَةُ اَلْأَوْصِيَاءِ إِنَّ آدَمَ عَلَيْهِ اَلسَّلاَمُ سَأَلَ اَللَّهَ عَزَّ وَ جَلَّ أَنْ يَجْعَلَ لَهُ وَصِيّاً صَالِحاً فَأَوْحَى اَللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ "إِنِّي أَكْرَمْتُ اَلْأَنْبِيَاءَ بِالنُّبُوَّةِ ثُمَّ اِخْتَرْتُ مِنْ خَلْقِي خَلْقاً وَ جَعَلْتُ خِيَارَهُمُ اَلْأَوْصِيَاءَ" فَأَوْحَى اَللَّهُ تَعَالَى ذِكْرُهُ إِلَيْهِ "يَا آدَمُ أَوْصِ إِلَى شِيثٍ " فَأَوْصَى آدَمُ عَلَيْهِ اَلسَّلاَمُ إِلَى شِيثٍ وَ هُوَ هِبَةُ اَللَّهِ بْنُ آدَمَ وَ أَوْصَى شِيثٌ إِلَى اِبْنِهِ شَبَّانَ وَ هُوَ اِبْنُ نَزْلَةَ اَلْحَوْرَاءِ اَلَّتِي أَنْزَلَهَا اَللَّهُ عَزَّ وَ جَلَّ عَلَى آدَمَ مِنَ اَلْجَنَّةِ فَزَوَّجَهَا اِبْنَهُ شِيثاً وَ أَوْصَى شَبَّانُ إِلَى محلث وَ أَوْصَى محلث إِلَى محوق وَ أَوْصَى محوق إِلَى غثميشا وَ أَوْصَى غثميشا إِلَى أَخْنُوخَ وَ هُوَ إِدْرِيسُ اَلنَّبِيُّ عَلَيْهِ اَلسَّلاَمُ وَ أَوْصَى إِدْرِيسُ إِلَى نَاحُورَ وَ دَفَعَهَا نَاحُورُ إِلَى نُوحٍ عَلَيْهِ اَلسَّلاَمُ وَ أَوْصَى نُوحٌ إِلَى سَامٍ وَ أَوْصَى سَامٌ إِلَى عَثَامِرَ وَ أَوْصَى عَثَامِرُ إِلَى برغيثاشا وَ أَوْصَى برغيثاشا إِلَى يَافِثَ وَ أَوْصَى يَافِثُ إِلَى برة وَ أَوْصَى برة إِلَى جفسية وَ أَوْصَى جفسية إِلَى عِمْرَانَ وَ دَفَعَهَا عِمْرَانُ إِلَى إِبْرَاهِيمَ اَلْخَلِيلِ عَلَيْهِ اَلسَّلاَمُ وَ أَوْصَى إِبْرَاهِيمُ إِلَى اِبْنِهِ إِسْمَاعِيلَ وَ أَوْصَى إِسْمَاعِيلُ إِلَى إِسْحَاقَ وَ أَوْصَى إِسْحَاقُ إِلَى يَعْقُوبَ وَ أَوْصَى يَعْقُوبُ إِلَى يُوسُفَ وَ أَوْصَى يُوسُفُ إِلَى بَثْرِيَاءَ وَ أَوْصَى بَثْرِيَاءُ إِلَى شُعَيْبٍ وَ دَفَعَهَا شُعَيْبٌ إِلَى مُوسَى بْنِ عِمْرَانَ عَلَيْهِ اَلسَّلاَمُ وَ أَوْصَى مُوسَى بْنُ عِمْرَانَ إِلَى يُوشَعَ بْنِ نُونٍ وَ أَوْصَى يُوشَعُ بْنُ نُونٍ إِلَى دَاوُدَ وَ أَوْصَى دَاوُدُ إِلَى سُلَيْمَانَ عَلَيْهِ اَلسَّلاَمُ وَ أَوْصَى سُلَيْمَانُ إِلَى آصَفَ بْنِ بَرْخِيَا وَ أَوْصَى آصَفُ بْنُ بَرْخِيَا إِلَى زَكَرِيَّا وَ دَفَعَهَا زَكَرِيَّا إِلَى عِيسَى اِبْنِ مَرْيَمَ عَلَيْهِ اَلسَّلاَمُ وَ أَوْصَى عِيسَى اِبْنُ مَرْيَمَ إِلَى شَمْعُونَ بْنِ حَمُّونَ اَلصَّفَا وَ أَوْصَى شَمْعُونُ إِلَى يَحْيَى بْنِ زَكَرِيَّا وَ أَوْصَى يَحْيَى بْنُ زَكَرِيَّا إِلَى مُنْذِرٍ وَ أَوْصَى مُنْذِرٌ إِلَى سُلَيْمَةَ وَ أَوْصَى سُلَيْمَةُ إِلَى بُرْدَةَ " "ثُمَّ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ " "وَ دَفَعَهَا إِلَيَّ بُرْدَةُ وَ أَنَا أَدْفَعُهَا إِلَيْكَ يَا عَلِيُّ وَ أَنْتَ تَدْفَعَهَا إِلَى وَصِيِّكَ وَ يَدْفَعُهَا وَصِيُّكَ إِلَى أَوْصِيَائِكَ مِنْ وُلْدِكَ وَاحِدٍ بَعْدَ وَاحِدٍ حَتَّى تُدْفَعَ إِلَى خَيْرِ أَهْلِ اَلْأَرْضِ بَعْدَكَ وَ لَتَكْفُرَنَّ بِكَ اَلْأُمَّةُ وَ لَتَخْتَلِفَنَّ عَلَيْكَ اِخْتِلاَفاً شَدِيداً اَلثَّابِتُ عَلَيْكَ كَالْمُقِيمِ مَعِي وَ اَلشَّاذُّ عَنْكَ فِي اَلنَّارِ وَ اَلنَّارُ مَثْوَى اَلْكَافِرِينَ."

Hadith.5402 - Al-Hasan ibn Mahbub narrated from Muqatil ibn Sulayman from Abu Abdullah (as) who said that the Messenger of Allah (swt) (peace be upon him and his family) said: "I am the master of the prophets, and my successor is the master of the successors, and his successors are the masters of the successors. Indeed, Adam (as) asked Allah (swt), the Glorious and Exalted, to appoint for him a righteous successor. Allah (swt), the Glorious and Exalted, revealed to him: 'I have honored the prophets with prophethood, and then I selected from My creation individuals and made the best among them the successors.' So Allah (swt), Exalted is His (swt) remembrance, revealed to him: 'O' Adam, appoint Seth as your successor.' Thus, Adam (as) appointed Seth, who is the Gift of Allah (swt), son of Adam, as his successor. Seth then appointed his son Shabban as his successor, and Shabban was the son of Nazla Al-Hawra, whom Allah (swt), the Glorious and Exalted, sent down to Adam from Paradise, and Adam married her to his son Seth. Shabban appointed Muhlith as his successor, Muhlith appointed Mahuq, Mahuq appointed Ghathmisha, Ghathmisha appointed Akhnukh, who is Prophet Idris (as). Idris appointed Nahur, and Nahur passed it on to Nuh (as). Nuh appointed his son Sam, Sam appointed Athamir, and Athamir appointed Barghithasha. And Barghithasha appointed Yafith as his successor, Yafith appointed Barra, Barra appointed Jafsiya, Jafsiya appointed Imran, and Imran entrusted it to Ibrahim Al-Khalil (as). Ibrahim appointed his son Ismail, Ismail appointed Ishaq, Ishaq appointed Yaqub, Yaqub appointed Yusuf, Yusuf appointed Bathriya, Bathriya appointed Shuayb, and Shuayb entrusted it to Musa ibn Imran (as). Musa ibn Imran appointed Yusha ibn Nun, Yusha ibn Nun appointed Dawud, Dawud appointed Sulayman (as), Sulayman appointed Asif ibn Barkhiya, Asif ibn Barkhiya appointed Zakariya, and Zakariya entrusted it to Isa ibn Maryam (as). Isa ibn Maryam appointed Shamun ibn Hamun Al-Safa, Shamun appointed Yahya ibn Zakariya, Yahya ibn Zakariya appointed Mundhir, Mundhir appointed Sulaymah, and Sulaymah appointed Burdah." Then the Messenger of Allah (swt) (peace be upon him and his family) said: "Burdah entrusted it to me, and I now entrust it to you, O' Ali (as). You (as) will entrust it to your successor (as), and your successor (as) will entrust it to his successors (as) from your offspring, one after another, until it reaches the best of the people of the earth after you. Surely, the nation will disbelieve in you, and they will differ greatly over you. The one who remains steadfast with you (as) is like the one who remains with me (sw), and the one who separates from you (as) will be in the Fire, and the Fire is the abode of the disbelievers."

5403 - وَ رَوَى يُونُسُ بْنُ عَبْدِ اَلرَّحْمَنِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ اَلْبَاقِرِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّ اِسْمَ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي صُحُفِ إِبْرَاهِيمَ اَلْمَاحِي وَ فِي تَوْرَاةِ مُوسَى اَلْحَادُّ وَ فِي إِنْجِيلِ عِيسَى أَحْمَدُ وَ فِي اَلْفُرْقَانِ مُحَمَّدٌ " قِيلَ فَمَا تَأْوِيلُ اَلْمَاحِي قَالَ "اَلْمَاحِي صُورَةَ اَلْأَصْنَامِ وَ مَاحِي اَلْأَوْثَانِ وَ اَلْأَزْلاَمِ وَ كُلِّ مَعْبُودٍ دُونَ اَلرَّحْمَنِ" وَ قِيلَ فَمَا تَأْوِيلُ اَلْحَادِّ قَالَ "يُحَادُّ مَنْ حَادَّ اَللَّهَ وَ دِينَهُ قَرِيباً كَانَ أَوْ بَعِيداً" قِيلَ فَمَا تَأْوِيلُ أَحْمَدَ قَالَ "حَسُنَ ثَنَاءُ اَللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ فِي اَلْكُتُبِ بِمَا حُمِدَ مِنْ أَفْعَالِهِ" قِيلَ فَمَا تَأْوِيلُ مُحَمَّدٍ قَالَ "إِنَّ اَللَّهَ وَ مَلاَئِكَتَهُ وَ جَمِيعَ أَنْبِيَائِهِ وَ رُسُلِهِ وَ جَمِيعَ أُمَمِهِمْ يَحْمَدُونَهُ وَ يُصَلُّونَ عَلَيْهِ وَ إِنَّ اِسْمَهُ اَلْمَكْتُوبَ عَلَى اَلْعَرْشِ، مُحَمَّدٌ رَسُولُ اَللَّهِ وَ كَانَ عليه السلام يَلْبَسُ مِنَ اَلْقَلاَنِسِ اَلْيَمَنِيَّةَ وَ اَلْبَيْضَاءَ وَ اَلْمُضَرَّبَةَ ذَاتَ اَلْأُذُنَيْنِ فِي اَلْحُرُوبِ وَ كَانَتْ لَهُ عَنَزَةٌ يَتَّكِئُ عَلَيْهَا وَ يُخْرِجُهَا فِي اَلْعِيدَيْنِ فَيَخْطُبُ بِهَا وَ كَانَ لَهُ قَضِيبٌ يُقَالُ لَهُ اَلْمَمْشُوقُ وَ كَانَ لَهُ فُسْطَاطٌ يُسَمَّى اَلْكِنَّ وَ كَانَتْ لَهُ قَصْعَةٌ تُسَمَّى اَلسَّعَةَ وَ كَانَ لَهُ قَعْبٌ يُسَمَّى اَلرِّيَّ وَ كَانَ لَهُ فَرَسَانِ يُقَالُ لِأَحَدِهِمَا اَلْمُرْتَجِزُ وَ اَلْآخِرِ اَلسَّكْبُ وَ كَانَ لَهُ بَغْلَتَانِ يُقَالُ لِإِحْدَيهُمَا اَلدُّلْدُلُ وَ اَلْأُخْرَى اَلشَّهْبَاءُ وَ كَانَتْ لَهُ نَاقَتَانِ يُقَالُ لِإِحْدَيهُمَا اَلْعَضْبَاءُ وَ اَلْأُخْرَى اَلْجَدْعَاءُ وَ كَانَ لَهُ سَيْفَانِ يُقَالُ لِأَحَدِهِمَا ذُو اَلْفَقَارِ وَ اَلْأُخْرَى اَلْعَوْنُ وَ كَانَ لَهُ سَيْفَانِ آخَرَانِ يُقَالُ لِأَحَدِهِمَا اَلْمِخْذَمُ وَ اَلْآخَرِ اَلرَّسُومُ وَ كَانَ لَهُ حِمَارٌ يُسَمَّى اَلْيَعْفُورَ وَ كَانَتْ لَهُ عِمَامَةٌ تُسَمَّى اَلسَّحَابَ وَ كَانَ لَهُ دِرْعٌ تُسَمَّى ذَاتَ اَلْفُضُولِ لَهَا ثَلاَثُ حَلَقَاتٍ فِضَّةٍ حَلْقَةٌ بَيْنَ يَدَيْهَا وَ حَلْقَتَانِ خَلْفَهَا وَ كَانَتْ لَهُ رَايَةٌ تُسَمَّى اَلْعُقَابَ وَ كَانَ لَهُ بَعِيرٌ يَحْمِلُ عَلَيْهِ يُقَالُ لَهُ اَلدِّيبَاجُ وَ كَانَ لَهُ لِوَاءٌ يُسَمَّى اَلْمَعْلُومَ وَ كَانَ لَهُ مِغْفَرٌ يُسَمَّى اَلْأَسْعَدَ فَسَلَّمَ ذَلِكَ كُلَّهُ إِلَى عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ عِنْدَ مَوْتِهِ وَ أَخْرَجَ خَاتَمَهُ وَ جَعَلَهُ فِي إِصْبَعِهِ فَذَكَرَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ وَجَدَ فِي قَائِمَةِ سَيْفٍ مِنْ سُيُوفِهِ صَحِيفَةً فِيهَا ثَلاَثَةُ أَحْرُفٍ "صِلْ مَنْ قَطَعَكَ وَ قُلِ اَلْحَقَّ وَ لَوْ عَلَى نَفْسِكَ وَ أَحْسِنْ إِلَى مَنْ أَسَاءَ إِلَيْكَ" ".

Hadith.5403 - Yunus ibn Abd Al-Rahman narrated from Asim ibn Humayd from Muhammad ibn Qays from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: "Indeed, the name of the Prophet (peace be upon him and his family) in the scriptures of Ibrahim is Al-Mahi (the Eraser), in the Torah of Musa it is Al-Had (the Opponent), in the Gospel of Isa it is Ahmad, and in the Qur'an it is Muhammad (sw)." It was asked: "What is the meaning of Al-Mahi?" Imam (as) said: "Al-Mahi is "The one who erases the image of idols, removes the traces of false deities, and eliminates every object of worship besides the Most Merciful (swt)." It was asked: "What is the meaning of Al-Had?" Imam (as) said: "Al-Had is the one who stands in opposition to those who oppose Allah (swt) and His (swt) religion, whether they are near or far." It was asked: "What is the meaning of Ahmad?" Imam (as) said: "Ahmad means that Allah (swt), the Mighty and Majestic, has praised him in the scriptures for the praiseworthy deeds he performed." It was asked: "What is the meaning of Muhammad?" Imam (as) said: "Indeed, Allah (swt), His (swt) angels, all His (swt) Prophets (as), Messengers (as), and all their praise and send blessings upon Him (sw), and His (sw) name is inscribed upon the Throne: 'Muhammad (sw) is the Messenger of Allah (swt).'" He (sw) used to wear Yemeni caps, white caps, and a wrapped turban with two flaps during battles. He (sw) had a staff called 'Anazah, which he would lean on and take out for the two Eid sermons. He (sw) had a rod called Al-Mamshuq and a tent called Al-Kinn. He (sw) had a large wooden bowl called Al-Sa'ah and a drinking vessel called Al-Riyy. He (sw) had two horses: one named Al-Murtajiz and the other named Al-Sakb. He (sw) had two mules: one named Al-Duldul and the other named Al-Shahba. He (sw) had two camels: one named Al-'Adhba and the other named Al-Jad'a. He (sw) had two swords: one named Dhu Al-Fiqar and the other named Al-'Awn. He (sw) had two additional swords: one named Al-Mikhdham and the other named Al-Rasum. He (sw) had a donkey named Al-Ya'fur. He (sw) had a turban called Al-Sahab. He (sw) had a coat of armor called Dhat Al-Fudul, which had three silver rings - one in the front and two in the back. He (sw) had a banner called Al-'Uqab. He (sw) had a camel for carrying loads named Al-Dibaj. He (sw) had a flag called Al-Ma'lum. He (sw) had a war helmet called Al-As'ad. Upon His (sw) passing, He (sw) entrusted all of these to Commander of the Faithful Imam Ali ibn Abi Talib (as), and placed his ring on Imam Ali's (as) finger. Commander of the Faithful Imam Ali ibn Abi Talib (as) said that he found a scroll inside the hilt of one of the Prophet's (sw) swords, which contained three statements: "Maintain ties with those who cut you off." "Speak the truth, even if it is against yourself." "Show kindness to those who wrong you."

5404 - وَ رَوَى اَلْمُعَلَّى بْنُ مُحَمَّدٍ اَلْبَصْرِيُّ عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْحَكَمِ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ اِبْنِ عَبَّاسِ قَالَ قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "إِنَّ عَلِيّاً وَصِيِّي وَ خَلِيفَتِي وَ زَوْجَتَهُ فَاطِمَةَ سَيِّدَةَ نِسَاءِ اَلْعَالَمِينَ اِبْنَتِي وَ اَلْحَسَنَ وَ اَلْحُسَيْنَ سَيِّدَا شَبَابِ أَهْلِ اَلْجَنَّةِ وَلَدَايَ مَنْ وَالاَهُمْ فَقَدْ وَالاَنِي وَ مَنْ عَادَاهُمْ فَقَدْ عَادَانِي وَ مَنْ نَاوَأَهُمْ فَقَدْ نَاوَأَنِي وَ مَنْ جَفَاهُمْ فَقَدْ جَفَانِي وَ مَنْ بَرَّهُمْ فَقَدْ بَرَّنِي وَصَلَ اَللَّهُ مَنْ وَصَلَهُمْ وَ قَطَعَ اَللَّهُ مَنْ قَطَعَهُمْ وَ نَصَرَ اَللَّهُ مَنْ أَعَانَهُمْ وَ خَذَلَ اَللَّهُ مَنْ خَذَلَهُمْ: اَللَّهُمَّ مَنْ كَانَ لَهُ مِنْ أَنْبِيَائِكَ وَ رُسُلِكَ ثَقَلٌ وَ أَهْلُ بَيْتٍ فَعَلِيٌّ وَ فَاطِمَةُ وَ اَلْحَسَنُ وَ اَلْحُسَيْنُ أَهْلُ بَيْتِي وَ ثَقَلِي فَأَذْهِبْ عَنْهُمُ اَلرِّجْسَ وَ طَهِّرْهُمْ تَطْهِيراً ".

Hadith.5404 - Al-Mualla ibn Muhammad Al-Basri narrated from Jafar ibn Sulayman from Abdullah ibn Al-Hakam from his father from Said ibn Jubayr from Ibn Abbas, who said: The Prophet (peace be upon him and his family) said: "Indeed, Ali (as) is my successor and caliph, and his wife (Sayyida) Fatimah (as), my daughter, is the leader of the women of the worlds. Al-Hasan (as) and Al-Hussain (as) are the leaders of the youth of Paradise, and they are my sons. Whoever befriends Them (as) has befriended me (sw), Whoever opposes Them (as) has opposed me (sw). Whoever fights against Them (as) has fought against me (sw), Whoever distances himself from Them (as) has distanced himself from me (sw), And whoever honors Them (as) has honored me (sw). May Allah (swt) maintain ties with those who maintain ties with Them (as) and sever ties with those who sever ties with them (as). May Allah (swt) support those who aid Them (as) and forsake those who forsake them (as). O' Allah (swt)! Just as every prophet and messenger had their own household and entrusted ones; Ali (as), (Sayyida) Fatimah (as), Al-Hasan (as), and Al-Hussain (as) are my household and my entrusted ones. So remove impurity from Them (as) and purify Them (as) completely."

5405 - وَ رُوِيَ عَنِ اِبْنِ عَبَّاسٍ أَنَّهُ قَالَ سَمِعْتُ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ لِعَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : "يَا عَلِيُّ أَنْتَ وَصِيِّي أَوْصَيْتُ إِلَيْكَ بِأَمْرِ رَبِّي وَ أَنْتَ خَلِيفَتِي اِسْتَخْلَفْتُكَ بِأَمْرِ رَبِّي يَا عَلِيُّ أَنْتَ اَلَّذِي تُبَيِّنُ لِأُمَّتِي مَا يَخْتَلِفُونَ فِيهِ بَعْدِي وَ تَقُومُ فِيهِمْ مَقَامِي قَوْلُكَ قَوْلِي وَ أَمْرُكَ أَمْرِي وَ طَاعَتُكَ طَاعَتِي وَ طَاعَتِي طَاعَةُ اَللَّهِ وَ مَعْصِيَتُكَ مَعْصِيَتِي وَ مَعْصِيَتِي مَعْصِيَةُ اَللَّهِ عَزَّ وَ جَلَّ".

Hadith.5405 - It is narrated from Ibn Abbas that he said: I heard the Prophet (peace be upon him and his family) say to Imam Ali ibn Abi Talib (as): "O' Ali (as), you are my successor. I have entrusted to you by the command of my Lord (azj), and you are my caliph. I have appointed you by the command of my Lord (azj). O' Ali (as), you are the one who will clarify for my nation what they will differ over after me, and you will stand in my place among them. Your words are my words, your command is my command, obedience to you is obedience to me, and obedience to me is obedience to Allah (swt). Disobedience to you is the disobedience to me, and the disobedience to me is the disobedience to Allah (swt), the Mighty and Majestic."

5406 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عَبْدِ اَللَّهِ اَلْكُوفِيُّ عَنْ مُوسَى بْنِ عِمْرَانَ اَلنَّخَعِيِّ عَنْ عَمِّهِ اَلْحُسَيْنِ بْنِ يَزِيدَ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ أَبِي اَلْقَاسِمِ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : " اَلْأَئِمَّةُ بَعْدِي اِثْنَا عَشَرَ أَوَّلُهُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ آخِرُهُمُ اَلْقَائِمُ فَهُمْ خُلَفَائِي وَ أَوْصِيَائِي وَ أَوْلِيَائِي وَ حُجَجُ اَللَّهِ عَلَى أُمَّتِي بَعْدِي اَلْمُقِرُّ بِهِمْ مُؤْمِنٌ وَ اَلْمُنْكِرُ لَهُمْ كَافِرٌ".

Hadith.5406 - Muhammad ibn Abi Abdullah Al-Kufi narrated from Musa ibn Imran Al-Nakhai from his uncle Al-Husayn ibn Yazid from Al-Hasan ibn Ali ibn Abi Hamzah from his father from Yahya ibn Abi Al-Qasim from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), from his grandfather Imam Hussain ibn Ali (as), peace be upon them all, who said: The Messenger of Allah (swt) (peace be upon him and his family) said: "The Imams (as) after me are twelve. The first of them is Ali ibn Abi Talib (as), and the last of them is the Riser (Al-Qaʾim (as)). They are my successors, my trustees, my guardians, and the proofs of Allah (swt) over my nation after me. Whoever acknowledges them is a believer, and whoever denies them is a disbeliever."

5407 - وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "إِنَّ لِلَّهِ تَعَالَى مِائَةَ أَلْفِ نَبِيٍّ وَ أَرْبَعَةً وَ عِشْرِينَ أَلْفَ نَبِيٍّ أَنَا سَيِّدُهُمْ وَ أَفْضَلُهُمْ وَ أَكْرَمُهُمْ عَلَى اَللَّهِ عَزَّ وَ جَلَّ وَ لِكُلِّ نَبِيٍّ وَصِيٌّ أَوْصَى إِلَيْهِ بِأَمْرِ اَللَّهِ تَعَالَى ذِكْرُهُ وَ إِنَّ وَصِيِّي عَلِيَّ بْنَ أَبِي طَالِبٍ لَسَيِّدُهُمْ وَ أَفْضَلُهُمْ وَ أَكْرَمُهُمْ عَلَى اَللَّهِ عَزَّ وَ جَلَّ".

Hadith.5407 - The Messenger of Allah (swt) (peace be upon him and his family) said: "Indeed, Allah (swt), the Exalted, has one hundred and twenty-four thousand prophets. I am the master, the best, and the most honored of them before Allah (swt), the Mighty and Majestic. Every prophet had a successor whom he appointed by the command of Allah (swt), the Exalted in His remembrance. Verily, my successor, Ali ibn Abi Talib (as), is the master, the best, and the most honored among all of their successors before Allah (swt), the Mighty and Majestic."

5408 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي اَلْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ جَابِرِ بْنِ عَبْدِ اَللَّهِ اَلْأَنْصَارِيِّ قَالَ : دَخَلْتُ عَلَى فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ وَ بَيْنَ يَدَيْهَا لَوْحٌ فِيهِ أَسْمَاءُ اَلْأَوْصِيَاءِ مِنْ وُلْدِهَا فَعَدَدْتُ اِثْنَيْ عَشَرَ أَحَدُهُمْ اَلْقَائِمُ ثَلاَثَةٌ مِنْهُمْ مُحَمَّدٌ وَ أَرْبَعَةٌ مِنْهُمْ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ.

Hadith.5408 - Al-Hasan ibn Mahbub narrated from Abu Al-Jarud from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) from Jabir ibn Abdullah Al-Ansari, who said: "I entered upon Sayyida Fatimah {s.a}, and before her {s.a} was a tablet in which were the names of the successors from her offspring. I counted twelve, and one of them was the Riser (Al-Qaʾim (as)). Three of them were named Muhammad (as), and four of them were named Ali (as)."

5409 - رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "مَا مِنْ مَيِّتٍ تَحْضُرُهُ اَلْوَفَاةُ إِلاَّ رَدَّ اَللَّهُ عَلَيْهِ مِنْ سَمْعِهِ وَ بَصَرِهِ وَ عَقْلِهِ لِلْوَصِيَّةِ أَخَذَ اَلْوَصِيَّةَ أَوْ تَرَكَ وَ هِيَ اَلرَّاحَةُ اَلَّتِي يُقَالُ لَهَا رَاحَةُ اَلْمَوْتِ فَهِيَ حَقٌّ عَلَى كُلِّ مُسْلِمٍ ".

Hadith.5409 - Muhammad ibn Abi Umayr narrated from Hammad ibn Uthman who said that Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "There is no dying person approaching death except that Allah (swt) restores to him his hearing, sight, and intellect for the purpose of making a will - whether he chooses to make the will or not. This is the state referred to as the 'relief of death,' and it is a duty upon every Muslim."

5410 - رَوَى مُحَمَّدُ بْنُ عِيسَى بْنِ عُبَيْدٍ عَنْ زَكَرِيَّا اَلْمُؤْمِنِ عَنْ عَلِيِّ بْنِ أَبِي نُعَيْمٍ عَنْ أَبِي حَمْزَةَ عَنْ بَعْضِ اَلْأَئِمَّةِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ : "إِنَّ اَللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ "اِبْنَ آدَمَ تَطَوَّلْتُ عَلَيْكَ بِثَلاَثٍ سَتَرْتُ عَلَيْكَ مَا لَوْ يَعْلَمُ بِهِ أَهْلُكَ مَا وَارَوْكَ وَ أَوْسَعْتُ عَلَيْكَ فَاسْتَقْرَضْتُ مِنْكَ فَلَمْ تُقَدِّمْ خَيْراً وَ جَعَلْتُ لَكَ نَظِرَةً عِنْدَ مَوْتِكَ فِي ثُلُثِكَ فَلَمْ تُقَدِّمْ خَيْراً" ".

Hadith.5410 - Muhammad ibn Isa ibn Ubayd narrated from Zakariyya Al-Mu'min from Ali ibn Abi Nuaym from Abu Hamzah from one of the Imams (peace be upon them), who said: "Indeed, Allah (swt), the Blessed and Exalted, says: 'O' son of Adam, I have favored you with three things: I concealed from others matters about you that, had your family known, they would not have buried you. I expanded your sustenance, yet when I asked you to lend (in charity), you did not offer any good. And I granted you a respite at your death in one-third of your wealth, yet you did not present any good.'"

5411 - رَوَى مُحَمَّدُ بْنُ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلْوَصِيَّةِ فَقَالَ "هِيَ حَقٌّ عَلَى كُلِّ مُسْلِمٍ ".

Hadith.5411 - Muhammad ibn Al-Fudayl narrated from Abu Al-Sabbah Al-Kinani from Abu Abdullah Imam Al-Sadiq (as), who said: I asked Imam (as) about making a will. Imam (as) said: "It is a duty upon every Muslim."

5412 - وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "اَلْوَصِيَّةُ حَقٌّ وَ قَدْ أَوْصَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَيَنْبَغِي لِلْمُسْلِمِ أَنْ يُوصِيَ ".

Hadith.5412 - Al-Ala' narrated from Muhammad ibn Muslim, who said that Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) said: "Making a will is a duty, and the Messenger of Allah (swt) (peace be upon him and his family) indeed made a will. Therefore, it is appropriate for a Muslim to make a will."

5413 - رَوَى مَسْعَدَةُ بْنُ صَدَقَةَ اَلرَّبَعِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "اَلْوَصِيَّةُ تَمَامُ مَا نَقَصَ مِنَ اَلزَّكَاةِ".

Hadith.5413 - Masadah ibn Sadaqah Al-Rabii 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) said: "Making a will completes what is lacking from the payment of zakat."

5414 - رَوَى اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "مَنْ أَوْصَى فَلَمْ يَحِفْ وَ لَمْ يُضَارَّ كَانَ كَمَنْ تَصَدَّقَ بِهِ فِي حَيَاتِهِ".

Hadith.5414 - Al-Sakuni 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) said: "Whoever makes a will without being excessive or causing harm, it is as if he gave it in charity during his lifetime."

5415 - رَوَى عَبْدُ اَللَّهِ بْنُ اَلْمُغِيرَةِ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "مَنْ لَمْ يُوصِ عِنْدَ مَوْتِهِ لِذَوِي قَرَابَتِهِ فَقَدْ خَتَمَ عَمَلَهُ بِمَعْصِيَةٍ".

Hadith.5415 - Abdullah ibn Al-Mughirah narrated from Al-Sakuni from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), who said: "Whoever does not make a will for his relatives at the time of his death has concluded his deeds with disobedience."

5416 - رَوَى اَلْعَبَّاسُ بْنُ عَامِرٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "مَنْ لَمْ يُحْسِنْ عِنْدَ اَلْمَوْتِ وَصِيَّتَهُ كَانَ نَقْصاً فِي مُرُوءَتِهِ وَ عَقْلِهِ " وَ قَالَ "إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَوْصَى إِلَى عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ وَ أَوْصَى عَلِيٌّ إِلَى اَلْحَسَنِ وَ أَوْصَى اَلْحَسَنُ عَلَيْهِ اَلسَّلاَمُ إِلَى اَلْحُسَيْنِ وَ أَوْصَى اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ إِلَى عَلِيِّ بْنِ اَلْحُسَيْنِ وَ أَوْصَى عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ إِلَى مُحَمَّدِ بْنِ عَلِيٍّ اَلْبَاقِرِ عَلَيْهِ اَلسَّلاَمُ ".

Hadith.5416 - Al-Abbas ibn Amir narrated from Aban from Abu Basir from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "Whoever does not make a proper will at the time of death, it is a deficiency in his dignity and intellect." Imam (as) also said: "Indeed, the Messenger of Allah (swt) (peace be upon him and his family) made a will to Ali (as), and Ali (as) made a will to Al-Hasan (as), and Al-Hasan (as) made a will to Al-Hussain (as), and Al-Hussain (as) made a will to Ali ibn Al-Hussain (as), and Ali ibn Al-Hussain (as) made a will to Muhammad ibn Ali Al-Baqir (as)."

5417 - رَوَى أَحْمَدُ بْنُ اَلنَّضْرِ اَلْخَزَّازُ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "مَنْ خُتِمَ لَهُ بِلاَ إِلَهَ إِلاَّ اَللَّهُ دَخَلَ اَلْجَنَّةَ وَ مَنْ خُتِمَ لَهُ بِصِيَامِ يَوْمٍ دَخَلَ اَلْجَنَّةَ وَ مَنْ خُتِمَ لَهُ بِصَدَقَةٍ يُرِيدُ بِهَا وَجْهَ اَللَّهِ عَزَّ وَ جَلَّ دَخَلَ اَلْجَنَّةَ ".

Hadith.5417 - Ahmad ibn Al-Nadr Al-Khazzaz narrated from Amr ibn Shimr from Jabir from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said that the Messenger of Allah (swt) (peace be upon him and his family) said: "Whoever's final words are 'La ilaha illa Allah (swt)' (There is no God but Allah (swt)) will enter Paradise. Whoever's life ends while fasting for a day will enter Paradise. And whoever's final deed is giving charity sincerely for the sake of Allah (swt), the Mighty and Majestic, will enter Paradise."

5418 - رَوَى عَبْدُ اَللَّهِ بْنُ اَلْمُغِيرَةِ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ : "مَا أُبَالِي أَضْرَرْتُ بِوُلْدِي أَوْ سَرِفْتُهُمْ ذَلِكَ اَلْمَالَ".

Hadith.5418 - Abdullah ibn Al-Mughirah narrated from Al-Sakuni 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: "I do not mind whether I cause hardship to my children or I spend that wealth on them."

5419 - رَوَى هَارُونُ بْنُ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "مَنْ عَدَلَ فِي وَصِيَّتِهِ كَانَ بِمَنْزِلَةِ مَنْ تَصَدَّقَ بِهَا فِي حَيَاتِهِ وَ مَنْ جَارَ فِي وَصِيَّتِهِ لَقِيَ اَللَّهَ عَزَّ وَ جَلَّ يَوْمَ اَلْقِيَامَةِ وَ هُوَ عَنْهُ مُعْرِضٌ".

Hadith.5419 - Harun ibn Muslim narrated from Masadah ibn Ṣadaqah from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), who said: "Whoever is just in his will is like one who gave it in charity during his lifetime. But whoever is unjust in his will shall meet Allah (swt), the Mighty and Majestic, on the Day of Judgment while He (swt) turns away from him."

5421 - رَوَى اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : "اَلْوَصِيَّةُ بِالْخُمُسِ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ رَضِيَ لِنَفْسِهِ بِالْخُمُسِ " وَ قَالَ "اَلْخُمُسُ اِقْتِصَادٌ وَ اَلرُّبُعُ جَهْدٌ وَ اَلثُّلُثُ حَيْفٌ".

Hadith.5421 - Al-Sakuni narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), who said that the Commander of the Faithful (as) said: "Bequeathing one-fifth (khums) is recommended because Allah (swt), the Mighty and Majestic, has chosen one-fifth for Himself." Imam (as) also said: "One-fifth is moderation, one-fourth is exertion, and one-third is injustice."

5422 - رَوَى حَمَّادُ بْنُ عِيسَى عَنْ شُعَيْبِ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَمُوتُ مَا لَهُ مِنْ مَالِهِ فَقَالَ لَهُ "ثُلُثُ مَالِهِ وَ لِلْمَرْأَةِ أَيْضاً".

Hadith.5422 - Hammad ibn ʿIsa narrated from Shuayb ibn Yaʿqub from Abu Baṣir, who said: I asked Abu Abdullah (as) about a man who dies - how much of his wealth he can bequeath. Imam (as) said: "One-third of his wealth, and the same applies to a woman as well."

5423 - وَ رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : "لَأَنْ أُوصِيَ بِخُمُسِ مَالِي أَحَبُّ إِلَيَّ مِنْ أَنْ أُوصِيَ بِالرُّبُعِ وَ لَأَنْ أُوصِيَ بِالرُّبُعِ أَحَبُّ إِلَيَّ مِنْ أَنْ أُوصِيَ بِالثُّلُثِ وَ مَنْ أَوْصَى بِالثُّلُثِ فَلَمْ يَتَّرِكْ فَقَدْ بَالَغَ" وَ قَالَ "مَنْ أَوْصَى بِثُلُثِ مَالِهِ فَلَمْ يَتْرُكْ فَقَدْ بَلَغَ اَلْمَدَى".

Hadith.5423 - Aṣim ibn Humayd narrated from Muhammad ibn Qays from Abu Jafar mam Muhammad ibn Ali Al-Baqir (as), who said: "The Commander of the Faithful Imam Ali ibn Abi Talib (as) used to say: 'To bequeath one-fifth of my wealth is more beloved to me than to bequeath one-fourth, and to bequeath one-fourth is more beloved to me than to bequeath one-third. Whoever bequeaths one-third without leaving anything behind has gone to excess.'" Imam (as) also said: "Whoever bequeaths one-third of his wealth without leaving anything has reached the limit."

5424 - وَ فِي رِوَايَةِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "مَنْ أَوْصَى بِالثُّلُثِ فَقَدْ أَضَرَّ بِالْوَرَثَةِ وَ اَلْوَصِيَّةُ بِالْخُمُسِ وَ اَلرُّبُعِ أَفْضَلُ مِنَ اَلْوَصِيَّةِ بِالثُّلُثِ" وَ قَالَ "مَنْ أَوْصَى بِالثُّلُثِ فَلَمْ يَتَّرِكْ".

Hadith.5424 - In the narration of Al-Hasan ibn Ali Al-Washsha' from Hammad ibn Uthman from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), that he said: "Whoever bequeaths one-third has harmed the heirs. Bequeathing one-fifth or one-fourth is better than bequeathing one-third." Imam (as) also said: "Whoever bequeaths one-third without leaving anything behind has gone to excess."

5425 - رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ : "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ فِي رَجُلٍ تُوُفِّيَ وَ أَوْصَى بِمَالِهِ كُلِّهِ أَوْ بِأَكْثَرِهِ فَقَالَ "إِنَّ اَلْوَصِيَّةَ تُرَدُّ إِلَى اَلْمَعْرُوفِ وَ يُتْرَكُ لِأَهْلِ اَلْمِيرَاثِ مِيرَاثُهُمْ" ".

Hadith.5425 - Aṣim ibn Humayd narrated from Muhammad ibn Qays from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: "The Commander of the Faithful (as) ruled regarding a man who passed away and had bequeathed all of his wealth or most of it. Imam Ali ibn Abi Talib (as) said: 'The will is to be adjusted to what is customary, and the rightful inheritance must be left for the heirs.'"

5426 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ مُرَازِمٍ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "اَلْمَيِّتُ أَحَقُّ بِمَالِهِ مَا دَامَ فِيهِ اَلرُّوحُ يُبِينُ بِهِ" قَالَ "فَإِنْ تَعَدَّى فَلَيْسَ لَهُ إِلاَّ اَلثُّلُثُ".

Hadith.5426 - Ibn Abi Umayr narrated from Murazim from Ammar Al-Sabaṭi from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "The deceased has the most right over his wealth as long as his soul remains in him and he can express himself." Imam (as) then said: "But if he exceeds (in his bequest), he is entitled only to one-third."

5427 - وَ رَوَى هَارُونُ بْنُ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ اَلرَّبَعِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ رَجُلاً مِنَ اَلْأَنْصَارِ تُوُفِّيَ وَ لَهُ صِبْيَةٌ صِغَارٌ وَ لَهُ سِتَّةٌ مِنَ اَلرَّقِيقِ فَأَعْتَقَهُمْ عِنْدَ مَوْتِهِ وَ لَيْسَ لَهُ مَالٌ غَيْرُهُمْ فَأُتِيَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَأُخْبِرَ فَقَالَ "مَا صَنَعْتُمْ بِصَاحِبِكُمْ" قَالُوا دَفَنَّاهُ قَالَ "لَوْ عَلِمْتُ مَا دَفَنَّاهُ مَعَ أَهْلِ اَلْإِسْلاَمِ تَرَكَ وُلْدَهُ يَتَكَفَّفُونَ اَلنَّاسَ" ".

Hadith.5427 - Harun ibn Muslim narrated from Masadah ibn Ṣadaqah Al-Rabii from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), who said: "A man from the Ansar passed away, leaving behind young children. He had six slaves and no wealth other than them. At the time of his death, he freed all of them. When the Prophet (peace be upon him and his family) was informed of this, He (sw) said: 'What did you do with your companion?' They replied: 'We buried him.' Prophet (sw) said: 'Had I known before, I would not have allowed him to be buried among the Muslims. He (the deceased) left his children to beg from the people.'"

5428 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "كَانَ اَلْبَرَاءُ بْنُ مَعْرُورٍ اَلْأَنْصَارِيُّ بِالْمَدِينَةِ وَ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِمَكَّةَ وَ إِنَّهُ حَضَرَهُ اَلْمَوْتُ وَ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ اَلْمُسْلِمُونَ يُصَلُّونَ إِلَى بَيْتِ اَلْمَقْدِسِ فَأَوْصَى اَلْبَرَاءُ بْنُ مَعْرُورٍ أَنْ يُجْعَلَ وَجْهُهُ إِلَى تِلْقَاءِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِلَى اَلْقِبْلَةِ وَ أَوْصَى بِثُلُثِ مَالِهِ فَجَرَتْ بِهِ اَلسُّنَّةُ".

Hadith.5428 - Muhammad ibn Abi Umayr narrated from Muawiyah ibn Ammar from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "Al-Bara' ibn Marur Al-Ansari was in Medina while the Messenger of Allah (swt) (peace be upon him and his family) was in Mecca. When death approached him (Al-Bara'), and while the Messenger of Allah (swt) (peace be upon him and his family) and the Muslims were still praying towards Bayt Al-Maqdis (Jerusalem), Al-Bara' ibn Marur instructed that his face be turned towards the direction of the Prophet (peace be upon him and his family), towards the Kabah. He also bequeathed one-third of his wealth. Thus, this practice became a Sunnah (established tradition)."

5429 - وَ رُوِيَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ إِسْحَاقَ : أَنَّهُ كَتَبَ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ أَنَّ دُرَّةَ بِنْتَ مُقَاتِلٍ تُوُفِّيَتْ وَ تَرَكَتْ ضَيْعَةً أَشْقَاصاً فِي مَوْضِعِ كَذَا وَ أَوْصَتْ لِسَيِّدِنَا فِي أَشْقَاصِهَا بِأَكْثَرَ مِنَ اَلثُّلُثِ وَ نَحْنُ أَوْصِيَاؤُهَا فَأَحْبَبْنَا إِنْهَاءَ ذَلِكَ إِلَى سَيِّدِنَا فَإِنْ أَمَرَنَا بِإِمْضَاءِ اَلْوَصِيَّةِ عَلَى وَجْهِهَا أَمْضَيْنَاهَا وَ إِنْ أَمَرَنَا بِغَيْرِ ذَلِكَ اِنْتَهَيْنَا إِلَى أَمْرِهِ فِي جَمِيعِ مَا يَأْمُرُنَا بِهِ إِنْ شَاءَ اَللَّهُ تَعَالَى فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ بِخَطِّهِ "لَيْسَ يَجِبُ لَهَا فِي تَرِكَتِهَا إِلاَّ اَلثُّلُثُ فَإِنْ تَفَضَّلْتُمْ وَ كُنْتُمُ اَلْوَرَثَةَ كَانَ جَائِزاً لَكُمْ إِنْ شَاءَ اَللَّهُ".

Hadith.5429 - It is narrated from Ahmad ibn Muhammad ibn Isa from Ahmad ibn Ishaq that he wrote to Abu Al-Hasan (as), informing him: "Durrah bint Muqatil has passed away and left behind an estate consisting of portions in a certain place. She bequeathed more than one-third of her estate to our master, and we are her executors. We wished to inform our master about this matter. If you command us to carry out the will as it is, we will do so. But if you command otherwise, we will adhere to your instruction in all that you command us, God willing." So Abu Al-Hasan (as) replied in his own handwriting: "She is entitled to only one-third of her estate. However, if you, as the heirs, choose to be generous, it is permissible for you, God willing."

5430 - وَ رَوَى صَفْوَانُ عَنْ مُرَازِمٍ عَنْ بَعْضِ أَصْحَابِنَا : فِي اَلرَّجُلِ يُعْطِي اَلشَّيْءَ مِنْ مَالِهِ فِي مَرَضِهِ قَالَ "إِذَا أَبَانَ بِهِ فَهُوَ جَائِزٌ وَ إِنْ أَوْصَى بِهِ فَمِنَ اَلثُّلُثِ".

Hadith.5430 - Ṣafwan narrated from Murazim from some of our companions regarding a man who gives something from his wealth during his illness. Imam (as) said: "If he gives it explicitly (clearly handing it over), then it is valid. But if he bequeaths it (without handing it over), then it must be from one-third of his estate."

5431 - رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عَلِيِّ بْنِ إِسْحَاقَ عَنِ اَلْحَسَنِ بْنِ حَازِمٍ اَلْكَلْبِيِّ اِبْنِ أُخْتِ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ وَ لَيْسَ بِالْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "مَنْ لَمْ يُحْسِنْ وَصِيَّتَهُ عِنْدَ اَلْمَوْتِ كَانَ نَقْصاً فِي مُرُوءَتِهِ وَ عَقْلِهِ" قِيلَ يَا رَسُولَ اَللَّهِ وَ كَيْفَ يُوصِي اَلْمَيِّتُ قَالَ "إِذَا حَضَرَتْهُ وَفَاتُهُ وَ اِجْتَمَعَ اَلنَّاسُ إِلَيْهِ قَالَ -: "اَللّٰهُمَّ فٰاطِرَ اَلسَّمٰاوٰاتِ وَ اَلْأَرْضِ عٰالِمَ اَلْغَيْبِ وَ اَلشَّهٰادَةِ" اَلرَّحْمَنَ اَلرَّحِيمَ اَللَّهُمَّ إِنِّي أَعْهَدُ إِلَيْكَ فِي دَارِ اَلدُّنْيَا أَنِّي أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ أَنْتَ وَحْدَكَ لاَ شَرِيكَ لَكَ وَ أَنَّ مُحَمَّداً عَبْدُكَ وَ رَسُولُكَ وَ أَنَّ اَلْجَنَّةَ حَقٌّ وَ اَلنَّارَ حَقٌّ وَ أَنَّ اَلْبَعْثَ حَقٌّ وَ اَلْحِسَابَ حَقٌّ وَ اَلصِّرَاطَ حَقٌّ وَ اَلْقَدَرَ وَ اَلْمِيزَانَ حَقٌّ وَ أَنَّ اَلدِّينَ كَمَا وَصَفْتَ وَ أَنَّ اَلْإِسْلاَمَ كَمَا شَرَعْتَ وَ أَنَّ اَلْقَوْلَ كَمَا حَدَّثْتَ وَ أَنَّ اَلْقُرْآنَ كَمَا أَنْزَلْتَ وَ أَنَّكَ أَنْتَ اَللَّهُ اَلْحَقُّ اَلْمُبِينُ جَزَى اَللَّهُ مُحَمَّداً عَنَّا خَيْرَ اَلْجَزَاءِ وَ حَيَّا اَللَّهُ مُحَمَّداً وَ آلَ مُحَمَّدٍ بِالسَّلاَمِ اَللَّهُمَّ يَا عُدَّتِي عِنْدَ كُرْبَتِي وَ يَا صَاحِبِي عِنْدَ شِدَّتِي وَ يَا وَلِيَّ نِعْمَتِي إِلَهِي وَ إِلَهَ آبَائِي لاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ فَإِنَّكَ إِنْ تَكِلْنِي إِلَى نَفْسِي أَقْرُبْ مِنَ اَلشَّرِّ وَ أَبْعُدْ مِنَ اَلْخَيْرِ فَآنِسْ فِي اَلْقَبْرِ وَحْشَتِي وَ اِجْعَلْ لِي عَهْداً يَوْمَ أَلْقَاكَ مَنْشُوراً ثُمَّ يُوصِي بِحَاجَتِهِ وَ تَصْدِيقُ هَذِهِ اَلْوَصِيَّةِ فِي اَلْقُرْآنِ فِي اَلسُّورَةِ اَلَّتِي تُذْكَرُ فِيهَا مَرْيَمُ فِي قَوْلِهِ عَزَّ وَ جَلَّ ۝ لاٰ يَمْلِكُونَ اَلشَّفٰاعَةَ إِلاّٰ مَنِ اِتَّخَذَ عِنْدَ اَلرَّحْمٰنِ عَهْداً ۝ فَهَذَا عَهْدُ اَلْمَيِّتِ وَ اَلْوَصِيَّةُ حَقٌّ عَلَى كُلِّ مُسْلِمٍ وَ حَقٌّ عَلَيْهِ أَنْ يَحْفَظَ هَذِهِ اَلْوَصِيَّةَ وَ يُعَلِّمَهَا" وَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ صَلَوَاتُ اَللَّهِ عَلَيْهِ "عَلَّمَنِيهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ " وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "عَلَّمَنِيهَا جَبْرَئِيلُ عَلَيْهِ اَلسَّلاَمُ"".

Hadith.5431 - Ali ibn Ibrahim ibn Hashim narrated from Ali ibn Ishaq, from Al-Hasan ibn Hazim Al-Kalbi, the nephew of Hisham ibn Salim, from Sulayman ibn Ja'far (who was not from the Ja'fari lineage), from Abu Abdullah (as), who said: The Messenger of Allah (swt) (peace be upon him and his family) said: "Whoever does not make a proper will at the time of death, it is a deficiency in his dignity and intellect." It was asked: "O' Messenger of Allah (swt), how does a dying person make a will?" Prophet (sw) replied: "When his death approaches and people gather around him, he should say: "O' Allah (swt), Creator of the heavens and the earth, Knower of the unseen and the seen, the Most Merciful, the Most Compassionate. O' Allah (swt), I make a covenant with You (swt) in this worldly life that I bear witness there is no God but You (swt), alone with no partner. And that Muhammad (sw) is Your (swt) servant and Your Messenger (sw). Paradise is true, Hellfire is true, resurrection is true, reckoning is true, the path (Sirat) is true, divine decree and the scale (Mizan) are true. Indeed, the religion is as You (swt) have described, Islam is as You (swt) have legislated, the word is as You (swt) have conveyed, and the Qur'an is as You (swt) have revealed. And You (swt) are Allah (swt), the True and Manifest. May Allah (swt) reward Muhammad (sw) on our behalf with the best reward, and may Allah (swt) send peace upon Muhammad (sw) and the family of Muhammad (sw). O' Allah (swt), You (swt) are my refuge in my hardship, my companion in my difficulty, and the guardian of my blessings. My God (swt) and the God (swt) of my forefathers, do not leave me to myself for the blink of an eye, for if You (swt) abandon me to myself, I will be closer to evil and farther from good. Bring comfort to my loneliness in the grave, and grant me a written covenant on the Day I meet You (swt). Then he should state his wishes (in his will). The confirmation of this will is found in the Quran, in the chapter where Maryam {s.a} is mentioned, in the words of Allah (swt), the Almighty and Majestic: "They do not possess [the right of] intercession except for those who have taken a covenant with the Most Merciful." (Surah Maryam 19:87) This is the covenant of the dying person, and making a will is an obligation upon every Muslim. It is a duty to preserve this will and to teach it to others. Commander of the Faithful Imam Ali ibn Abi Talib (as) said: "The Messenger of Allah (swt), peace be upon him and his family, taught it to me." And the Messenger of Allah (swt), said: "Jibril (as) taught it to me (from Allah (swt))."

5432 - وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ قَالَ حَدَّثَنَا اَلْحُسَيْنُ بْنُ عُلْوَانَ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لِعَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : "يَا عَلِيُّ أُوصِيكَ فِي نَفْسِكَ بِخِصَالٍ فَاحْفَظْهَا" ثُمَّ قَالَ "اَللَّهُمَّ أَعِنْهُ أَمَّا اَلْأُولَى فَالصِّدْقُ وَ لاَ تَخْرُجَنَّ مِنْ فِيكَ كَذِبَةٌ أَبَداً وَ اَلثَّانِيَةُ اَلْوَرَعُ حَتَّى لاَ تَجْتَرِيَنَّ عَلَى خِيَانَةٍ أَبَداً وَ اَلثَّالِثَةُ اَلْخَوْفُ مِنَ اَللَّهِ عَزَّ وَ جَلَّ حَتَّى كَأَنَّكَ تَرَاهُ وَ اَلرَّابِعَةُ كَثْرَةُ اَلْبُكَاءِ مِنْ خَشْيَةِ اَللَّهِ عَزَّ وَ جَلَّ يُبْنَى لَكَ بِكُلِّ دَمْعَةٍ بَيْتٌ فِي اَلْجَنَّةِ وَ اَلْخَامِسَةُ بَذْلُ مَالِكَ وَ دَمِكَ دُونَ دِينِكَ وَ اَلسَّادِسَةُ اَلْأَخْذُ بِسُنَّتِي فِي صَلاَتِي وَ صِيَامِي وَ صَدَقَتِي أَمَّا اَلصَّلاَةُ فَالْخَمْسُونَ رَكْعَةً وَ أَمَّا اَلصِّيَامُ فَثَلاَثَةُ أَيَّامٍ فِي كُلِّ شَهْرٍ، خَمِيسٌ فِي أَوَّلِهِ وَ أَرْبِعَاءُ فِي وَسَطِهِ وَ خَمِيسٌ فِي آخِرِهِ وَ أَمَّا اَلصَّدَقَةُ فَجُهْدَكَ حَتَّى تَقُولَ قَدْ أَسْرَفْتُ وَ لَمْ تُسْرِفْ وَ عَلَيْكَ بِصَلاَةِ اَللَّيْلِ وَ عَلَيْكَ بِصَلاَةِ اَللَّيْلِ وَ عَلَيْكَ بِصَلاَةِ اَللَّيْلِ وَ عَلَيْكَ بِصَلاَةِ اَلزَّوَالِ وَ عَلَيْكَ بِتِلاَوَةِ اَلْقُرْآنِ عَلَى كُلِّ حَالٍ وَ عَلَيْكَ بِرَفْعِ يَدَيْكَ فِي اَلصَّلاَةِ وَ تَقْلِيبِهِمَا بِكِلْتَيْهِمَا وَ عَلَيْكَ بِالسِّوَاكِ عِنْدَ كُلِّ وُضُوءِ كُلِّ صَلاَةٍ وَ عَلَيْكَ بِمَحَاسِنِ اَلْأَخْلاَقِ فَارْكَبْهَا وَ عَلَيْكَ بِمَسَاوِيهَا فَاجْتَنِبْهَا فَإِنْ لَمْ تَفْعَلْ فَلاَ تَلُمْ إِلاَّ نَفْسَكَ".

Hadith.5432 - Al-Husayn ibn Saʿid narrated that Al-Husayn ibn Ulwan reported from Amr ibn Thabit from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: The Messenger of Allah (swt) (peace be upon him and his family) said to Imam Ali ibn Abi Talib (as): "O' Ali (as), I advise you regarding certain traits concerning yourself, so preserve them." Then Prophet (sw) said: "O' Allah (swt), assist him! Seek truthfulness - never let a lie leave your mouth. And seek Piety - never allow yourself to commit a betrayal. And seek Fear of Allah (swt), the Almighty and Majestic - as if you see Him (swt). And seek Abundant weeping from the fear of Allah (swt), the Almighty and Majestic - for every tear shed, a house will be built for you in Paradise. And seek Sacrificing your wealth and blood in defense of your religion. And seek Adhering to my tradition in prayer, fasting, and charity. As for prayer, it is fifty rak'ahs. As for fasting, it is three days in every month; a Thursday at the beginning (of the month), a Wednesday in the middle, and a Thursday at the end (of the month). As for charity, it should be given to your utmost ability until you say, 'I have gone to excess,' though you will not have gone to excess. You must uphold the night prayer, you must uphold the night prayer, you must uphold the night prayer. You must uphold the midday prayer (Salat Al-Zawal). You must recite the Quran in all conditions. You must raise your hands in prayer and move them in supplication. You must use the siwak (tooth-stick) before every ablution and before every prayer. You must adopt good morals - embrace them. You must avoid bad morals - stay away from them. If you fail to do so, then blame none but yourself."

5433 - وَ رُوِيَ عَنْ سُلَيْمِ بْنِ قَيْسٍ اَلْهِلاَلِيِّ قَالَ : شَهِدْتُ وَصِيَّةَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ حِينَ أَوْصَى إِلَى اِبْنِهِ اَلْحَسَنِ وَ أَشْهَدَ عَلَى وَصِيَّتِهِ اَلْحُسَيْنَ وَ مُحَمَّداً وَ جَمِيعَ وُلْدِهِ وَ رُؤَسَاءَ أَهْلِ بَيْتِهِ وَ شِيعَتِهِ عَلَيْهِ اَلسَّلاَمُ ثُمَّ دَفَعَ إِلَيْهِ اَلْكِتَابَ وَ اَلسِّلاَحَ ثُمَّ قَالَ عَلَيْهِ اَلسَّلاَمُ "يَا بُنَيَّ أَمَرَنِي رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ أُوصِيَ إِلَيْكَ وَ أَنْ أَدْفَعَ إِلَيْكَ كُتُبِي وَ سِلاَحِي كَمَا أَوْصَى إِلَيَّ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ دَفَعَ إِلَيَّ كُتُبَهُ وَ سِلاَحَهُ وَ أَمَرَنِي أَنْ آمُرَكَ إِذَا حَضَرَكَ اَلْمَوْتُ أَنْ تَدْفَعَهُ إِلَى أَخِيكَ اَلْحُسَيْنِ " قَالَ ثُمَّ أَقْبَلَ عَلَى اِبْنِهِ اَلْحُسَيْنِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ "وَ أَمَرَكَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ تَدْفَعَهُ إِلَى اِبْنِكَ عَلِيِّ بْنِ اَلْحُسَيْنِ " ثُمَّ أَقْبَلَ عَلَى اِبْنِهِ عَلِيِّ بْنِ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ فَقَالَ "وَ أَمَرَكَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ تَدْفَعَ وَصِيَّتَكَ إِلَى اِبْنِكَ مُحَمَّدِ بْنِ عَلِيٍّ فَأَقْرِئْهُ مِنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ مِنِّي اَلسَّلاَمَ" ثُمَّ أَقْبَلَ عَلَى اِبْنِهِ اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ "يَا بُنَيَّ أَنْتَ وَلِيُّ اَلْأَمْرِ وَ وَلِيُّ اَلدَّمِ فَإِنْ عَفَوْتَ فَلَكَ وَ إِنْ قَتَلْتَ فَضَرْبَةً مَكَانَ ضَرْبَةٍ وَ لاَ تَأْثَمْ " ثُمَّ قَالَ "اُكْتُبْ "بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ" هَذَا مَا أَوْصَى بِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَوْصَى أَنَّهُ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ "بِالْهُدىٰ وَ دِينِ اَلْحَقِّ لِيُظْهِرَهُ عَلَى اَلدِّينِ كُلِّهِ وَ لَوْ كَرِهَ اَلْمُشْرِكُونَ" ثُمَّ "إِنَّ صَلاٰتِي وَ نُسُكِي وَ مَحْيٰايَ وَ مَمٰاتِي لِلّٰهِ رَبِّ اَلْعٰالَمِينَ لاٰ شَرِيكَ لَهُ وَ بِذٰلِكَ أُمِرْتُ" وَ أَنَا مِنَ اَلْمُسْلِمِينَ ثُمَّ إِنِّي أُوصِيكَ يَا حَسَنُ وَ جَمِيعَ وُلْدِي وَ أَهْلَ بَيْتِي وَ مَنْ بَلَغَهُ كِتَابِي مِنَ اَلْمُؤْمِنِينَ بِتَقْوَى اَللَّهِ رَبِّكُمْ "وَ لاٰ تَمُوتُنَّ إِلاّٰ وَ أَنْتُمْ مُسْلِمُونَ وَ اِعْتَصِمُوا بِحَبْلِ اَللّٰهِ جَمِيعاً وَ لاٰ تَفَرَّقُوا وَ اُذْكُرُوا نِعْمَتَ اَللّٰهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدٰاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ" فَإِنِّي سَمِعْتُ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ "صَلاَحُ ذَاتِ اَلْبَيْنِ أَفْضَلُ مِنْ عَامَّةِ اَلصَّلاَةِ وَ اَلصِّيَامِ" وَ إِنَّ اَلْبِغْضَةَ حَالِقَةُ اَلدِّينِ وَ فَسَادُ ذَاتِ اَلْبَيْنِ وَ "لاٰ قُوَّةَ إِلاّٰ بِاللّٰهِ" اُنْظُرُوا ذَوِي أَرْحَامِكُمْ فَصِلُوهُمْ يُهَوِّنِ اَللَّهُ عَلَيْكُمْ اَلْحِسَابَ وَ اَللَّهَ اَللَّهَ فِي اَلْأَيْتَامِ فَلاَ تَعِرَّ أَفْوَاهُهُمْ وَ لاَ يَضِيعُوا بِحَضْرَتِكُمْ فَإِنِّي سَمِعْتُ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ "مَنْ عَالَ يَتِيماً حَتَّى يَسْتَغْنِيَ أَوْجَبَ اَللَّهُ لَهُ اَلْجَنَّةَ كَمَا أَوْجَبَ لآِكِلِ مَالِ اَلْيَتِيمِ اَلنَّارَ " وَ اَللَّهَ اَللَّهَ فِي اَلْقُرْآنِ فَلاَ يَسْبِقَنَّكُمْ إِلَى اَلْعَمَلِ بِهِ غَيْرُكُمْ وَ اَللَّهَ اَللَّهَ فِي جِيرَانِكُمْ فَإِنَّ اَللَّهَ وَ رَسُولَهُ أَوْصَيَا بِهِمْ وَ اَللَّهَ اَللَّهَ فِي بَيْتِ رَبِّكُمْ فَلاَ يَخْلُوَنَّ مِنْكُمْ مَا بَقِيتُمْ فَإِنَّهُ إِنْ تُرِكَ لَمْ تُنَاظَرُوا فَإِنَّ أَدْنَى مَا يَرْجِعُ بِهِ مَنْ أَمَّهُ أَنْ يُغْفَرَ لَهُ مَا سَلَفَ مِنْ ذَنْبِهِ وَ اَللَّهَ اَللَّهَ فِي اَلصَّلاَةِ فَإِنَّهَا خَيْرُ اَلْعَمَلِ وَ إِنَّهَا عَمُودُ دِينِكُمْ وَ اَللَّهَ اَللَّهَ فِي اَلزَّكَاةِ فَإِنَّهَا تُطْفِئُ غَضَبَ رَبِّكُمْ وَ اَللَّهَ اَللَّهَ فِي صِيَامِ شَهْرِ رَمَضَانَ فَإِنَّ صِيَامَهُ جُنَّةٌ مِنَ اَلنَّارِ وَ اَللَّهَ اَللَّهَ فِي اَلْفُقَرَاءِ وَ اَلْمَسَاكِينِ فَشَارِكُوهُمْ فِي مَعِيشَتِكُمْ وَ اَللَّهَ اَللَّهَ فِي اَلْجِهَادِ "فِي سَبِيلِ اَللّٰهِ بِأَمْوٰالِكُمْ وَ أَنْفُسِكُمْ" فَإِنَّمَا يُجَاهِدُ فِي سَبِيلِ اَللَّهِ رَجُلاَنِ إِمَامٌ هُدًى وَ مُطِيعٌ لَهُ مُقْتَدٍ بِهُدَاهُ وَ اَللَّهَ اَللَّهَ فِي ذُرِّيَّةِ نَبِيِّكُمْ فَلاَ تُظْلَمُنَّ بَيْنَ أَظْهُرِكُمْ وَ أَنْتُمْ تَقْدِرُونَ عَلَى اَلدَّفْعِ عَنْهُمْ وَ اَللَّهَ اَللَّهَ فِي أَصْحَابِ نَبِيِّكُمُ اَلَّذِينَ لَمْ يُحْدِثُوا حَدَثاً وَ لَمْ يُؤْوُوا مُحْدِثاً فَإِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَوْصَى بِهِمْ وَ لَعَنَ اَلْمُحْدِثَ مِنْهُمْ وَ مِنْ غَيْرِهِمْ وَ اَلْمُؤْوِيَ لِلْمُحْدِثِ وَ اَللَّهَ اَللَّهَ فِي اَلنِّسَاءِ وَ مَا مَلَكَتْ أَيْمَانُكُمْ لاَ تَخَافُنَّ فِي اَللَّهِ لَوْمَةَ لاَئِمٍ يَكْفِيكُمُ اَللَّهُ مَنْ أَرَادَكُمْ وَ بَغَى عَلَيْكُمْ "قُولُوا لِلنّٰاسِ حُسْناً" كَمَا أَمَرَكُمُ اَللَّهُ عَزَّ وَ جَلَّ لاَ تَتْرُكُنَّ اَلْأَمْرَ بِالْمَعْرُوفِ وَ اَلنَّهْيَ عَنِ اَلْمُنْكَرِ فَيُوَلِّيَ اَللَّهُ اَلْأَمْرَ شِرَارَكُمْ، ثُمَّ تَدْعُونَ فَلاَ يُسْتَجَابُ لَكُمْ، عَلَيْكُمْ يَا بَنِيَّ بِالتَّوَاصُلِ وَ اَلتَّبَاذُلِ وَ اَلتَّبَارِّ وَ إِيَّاكُمْ وَ اَلتَّقَاطُعَ وَ اَلتَّدَابُرَ وَ اَلتَّفَرُّقَ وَ "تَعٰاوَنُوا عَلَى اَلْبِرِّ وَ اَلتَّقْوىٰ وَ لاٰ تَعٰاوَنُوا عَلَى اَلْإِثْمِ وَ اَلْعُدْوٰانِ وَ اِتَّقُوا اَللّٰهَ إِنَّ اَللّٰهَ شَدِيدُ اَلْعِقٰابِ" حَفِظَكُمُ اَللَّهُ مِنْ أَهْلِ بَيْتٍ وَ حَفِظَ فِيكُمْ نَبِيَّكُمْ وَ أَسْتَوْدِعُكُمُ اَللَّهَ وَ أَقْرَأُ عَلَيْكُمُ اَلسَّلاَمَ" ثُمَّ لَمْ يَزَلْ يَقُولُ: " لاَ إِلَهَ إِلاَّ اَللَّهُ " حَتَّى قُبِضَ صَلَوَاتُ اَللَّهِ عَلَيْهِ وَ سَلاَمُهُ فِي أَوَّلِ لَيْلَةٍ مِنَ اَلْعَشْرِ اَلْأَوَاخِرِ، لَيْلَةَ إِحْدَى وَ عِشْرِينَ مِنْ شَهْرِ رَمَضَانَ لَيْلَةَ اَلْجُمُعَةِ لِأَرْبَعِينَ سَنَةً مَضَتْ مِنَ اَلْهِجْرَةِ.

Hadith.5433 - It is narrated from Sulaym ibn Qays Al-Hilali who said: "I witnessed the will of Imam Ali ibn Abi Talib (as) when he appointed his son Imam Hasan ibn Ali (as) as his successor and made Imam Hussain ibn Ali (as), Muhammad (Hanafiya), all of his children, the prominent members of his household, and his followers (Shi'a) witnesses to his will. Then Imam Ali ibn Abi Talib (as) handed over to him (Imam Hasan ibn Ali (as)) the book and the weapon, and Imam Ali ibn Abi Talib (as) said: 'O' my son, the Messenger of Allah (swt) (peace be upon him and his family) commanded me to appoint you as my successor and to hand over to you my books and my weapon, just as he appointed me and handed over his books and his weapon to me. He (sw) also commanded me to instruct you that when death approaches you, you should hand them over to your brother Al- Hussain (as).' Then he turned to his son Imam Hussain ibn Ali (as) and said: 'And the Messenger of Allah (swt) (peace be upon him and his family) commanded you to hand it over to your son Ali ibn Al- Hussain (as).' Then he turned to his son Imam Ali ibn Al-Hussain (as) and said: 'And the Messenger of Allah (swt) (peace be upon him and his family) commanded you to hand your will over to your son Muhammad ibn Ali (as). Convey to him the greetings of peace from the Messenger of Allah (swt) (peace be upon him and his family) and from me.' Then Imam Ali ibn Abi Talib (as) turned to his son Imam Hasan ibn Ali (as) and said: 'O' my son, you are the guardian of the matter and the avenger of the blood. If you forgive, it is your right, and if you choose to retaliate, then strike only as you were struck, and do not transgress.' Then Imam Ali ibn Abi Talib (as) said: 'Write: In the name of Allah (swt), the Most Merciful, the Most Compassionate. This is what Ali ibn Abi Talib (as) bequeathed. He (as) bears witness that there is no God but Allah (swt), alone without partner, and that Muhammad (sw) is His (swt) servant and Messenger, whom He (swt) sent with guidance and the religion of truth so that He (swt) may make it prevail over all religions, even if the polytheists dislike it." Then Imam Ali ibn Abi Talib (as) continued: "Indeed, my prayer, my sacrifice, my life, and my death are for Allah (swt), the Lord (azj) of the worlds. He (swt) has no partner, and with this I have been commanded, and I am among the Muslims." Then Imam Ali ibn Abi Talib (as) said: "I advise you, O' Hasan (as), and all of my children, my household, and everyone who receives this letter from among the believers to fear Allah (swt), your Lord (azj), and do not die except while you are Muslims.' And hold firmly to the rope of Allah (swt) all together and do not become divided. Remember Allah's (swt) favor upon you when you were enemies, and He (swt) brought your hearts together.' Indeed, I heard the Messenger of Allah (swt) (peace be upon him and his family) say: Reconciliation between people is better than most prayers and fasting.' Hatred destroys religion, and corruption between people is destructive. There is no power except with Allah (swt).' Take care of your relatives and maintain ties with them, for Allah (swt) will make your reckoning easier. By Allah (swt), by Allah (swt), be mindful of orphans - do not let their mouths hunger, and do not let them be neglected in your presence. For I heard the Messenger of Allah (swt) (peace be upon him and his family) say: 'Whoever takes care of an orphan until they become self-sufficient, Allah (swt) will make Paradise obligatory for them, just as He (swt) has made the Fire obligatory for one who consumes the property of an orphan.'" Imam Ali ibn Abi Talib (as) continued: "By Allah (swt), by Allah (swt), be mindful of the Qur'an. Let no one surpass you in acting upon it. By Allah (swt), by Allah (swt), be mindful of your neighbours, for Allah (swt) and His Messenger have both advised concerning them. By Allah (swt), by Allah (swt), be mindful of the House of your Lord (azj). Do not let it be abandoned as long as you live, for if it is neglected, you will be forsaken. The least reward one receives upon visiting it is that past sins are forgiven. By Allah (swt), by Allah (swt), be mindful of prayer, for it is the best of deeds and the pillar of your religion. By Allah (swt), by Allah (swt), be mindful of zakat, for it extinguishes the anger of your Lord (azj). By Allah (swt), by Allah (swt), be mindful of fasting during the month of Ramadan, for fasting is a shield against the Fire. By Allah (swt), by Allah (swt), be mindful of the poor and the needy. Include them in your livelihood. By Allah (swt), by Allah (swt), be mindful of jihad in the way of Allah (swt) with your wealth and your lives. Indeed, the one who truly strives in the way of Allah (swt) is either a guiding leader or one who obeys him and follows his guidance. By Allah (swt), by Allah (swt), be mindful of the progeny of your Prophet (sw). Do not let them be wronged while they are among you and you have the power to defend them. By Allah (swt), by Allah (swt), be mindful of the companions of your Prophet (sw) - those who did not commit innovations and did not support innovators. For the Messenger of Allah (swt) (peace be upon him and his family) advised regarding them and cursed the one who innovates among them or others and those who support innovators. By Allah (swt), by Allah (swt), be mindful of women and those whom your right hands possess. Do not fear the blame of the blamers when it comes to Allah (swt). Allah (swt) will suffice you against those who wish you harm and plot against you. Speak kindly to people' as Allah (swt), the Exalted, has commanded you. Do not neglect enjoining what is right and forbidding what is wrong, lest Allah (swt) gives authority to the worst among you. Then you will pray, and your prayers will not be answered. O' my children! Maintain ties with one another, be generous to one another, and be kind to each other. Beware of severing ties, turning your backs on one another, and division. Cooperate in righteousness and piety, and do not cooperate in sin and aggression. And fear Allah (swt); indeed, Allah (swt) is severe in punishment.' May Allah (swt) protect you, O' people of my household, and preserve through you your Prophet (sw). I entrust you to Allah (swt) and convey my peace upon you." Then Imam Ali ibn Abi Talib (as) continued to say: "There is no God but Allah (swt)," until he passed away - peace and blessings be upon him - in the early night of the last ten nights, on the twenty-first night of the month of Ramadan, on a Friday night, in the fortieth year after the Hijrah.

5434 - رَوَى مُحَمَّدُ بْنُ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: ۝ يٰا أَيُّهَا اَلَّذِينَ آمَنُوا شَهٰادَةُ بَيْنِكُمْ إِذٰا حَضَرَ أَحَدَكُمُ اَلْمَوْتُ حِينَ اَلْوَصِيَّةِ اِثْنٰانِ ذَوٰا عَدْلٍ مِنْكُمْ أَوْ آخَرٰانِ مِنْ غَيْرِكُمْ ۝ قَالَ "هُمَا كَافِرَانِ " قُلْتُ ذَوَا عَدْلٍ مِنْكُمْ قَالَ " مُسْلِمَانِ ".

Hadith.5434 - Muhammad ibn Al-Fuḍayl narrated from Abu Al-Ṣabah Al-Kinani, who said: I asked Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) about the saying of Allah (swt), the Mighty and Majestic: "O' you who believe! Witnesses between you when death approaches one of you, at the time of bequest, are two just men from among you, or two others from outside of you." (Surah Al-Ma'idah 5:106) Imam (as) said: "They are two disbelievers." I asked: "Two just men from among you?" Imam (as) said: "They are two Muslims."

5435 - وَ رَوَى حَمَّادُ بْنُ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي شَهَادَةِ اِمْرَأَةٍ حَضَرَتْ رَجُلاً يُوصِي لَيْسَ مَعَهَا رَجُلٌ فَقَالَ "تُجَازُ فِي رُبُعِ اَلْوَصِيَّةِ".

Hadith.5435 - Hammad ibn ʿIsa narrated from Ribʿi ibn Abdullah from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) regarding the testimony of a woman who was present when a man was making a will, and there was no man with her. Imam (as) said: "Her testimony is accepted for one-fourth of the will."

5436 - وَ رَوَى يُونُسُ بْنُ عَبْدِ اَلرَّحْمَنِ عَنْ يَحْيَى بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ "يٰا أَيُّهَا اَلَّذِينَ آمَنُوا شَهٰادَةُ بَيْنِكُمْ إِذٰا حَضَرَ أَحَدَكُمُ اَلْمَوْتُ حِينَ اَلْوَصِيَّةِ اِثْنٰانِ ذَوٰا عَدْلٍ مِنْكُمْ أَوْ آخَرٰانِ مِنْ غَيْرِكُمْ" قَالَ "اَللَّذَانِ مِنْكُمْ مُسْلِمَانِ وَ اَللَّذَانِ مِنْ غَيْرِكُمْ مِنْ أَهْلِ اَلْكِتَابِ فَإِنْ لَمْ تَجِدُوا مِنْ أَهْلِ اَلْكِتَابِ فَمِنَ اَلْمَجُوسِ لِأَنَّ فِي اَلْمَجُوسِ سُنَّةَ أَهْلِ اَلْكِتَابِ فِي اَلْجِزْيَةِ وَ ذَلِكَ إِذَا مَاتَ اَلرَّجُلُ فِي أَرْضِ غُرْبَةٍ فَلَمْ يُوجَدْ مُسْلِمَانِ أُشْهِدَ رَجُلاَنِ مِنْ أَهْلِ اَلْكِتَابِ يُحْبَسَانِ بَعْدَ اَلْعَصْرِ ۝ فَيُقْسِمٰانِ بِاللّٰهِ إِنِ اِرْتَبْتُمْ لاٰ نَشْتَرِي بِهِ ثَمَناً وَ لَوْ كٰانَ ذٰا قُرْبىٰ وَ لاٰ نَكْتُمُ شَهٰادَةَ اَللّٰهِ إِنّٰا إِذاً لَمِنَ اَلْآثِمِين۝ قَالَ "وَ ذَلِكَ إِنِ اِرْتَابَ وَلِيُّ اَلْمَيِّتِ فِي شَهَادَتِهِمَا فَإِنْ عَثَرَ عَلَى أَنَّهُمَا شَهِدَا بِالْبَاطِلِ فَلَيْسَ لَهُ أَنْ يَنْقُضَ شَهَادَتَهُمَا حَتَّى يَجِيءَ بِشَاهِدَيْنِ فَيَقُومَانِ مَقَامَ اَلشَّاهِدَيْنِ اَلْأَوَّلَيْنِ "فَيُقْسِمٰانِ بِاللّٰهِ لَشَهٰادَتُنٰا أَحَقُّ مِنْ شَهٰادَتِهِمٰا وَ مَا اِعْتَدَيْنٰا إِنّٰا إِذاً لَمِنَ اَلظّٰالِمِينَ" فَإِذَا فَعَلَ ذَلِكَ نَقَضَ شَهَادَةَ اَلْأَوَّلَيْنِ وَ جَازَتْ شَهَادَةُ اَلْآخَرَيْنِ يَقُولُ اَللَّهُ تَبَارَكَ وَ تَعَالَى: ۝ ذٰلِكَ أَدْنىٰ أَنْ يَأْتُوا بِالشَّهٰادَةِ عَلىٰ وَجْهِهٰا أَوْ يَخٰافُوا أَنْ تُرَدَّ أَيْمٰانٌ بَعْدَ أَيْمٰانِهِمْ ۝ ".

Hadith.5436 - Yunus ibn Abd Al-Rahman narrated from Yahya ibn Muhammad from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: I asked Imam (as) about the saying of Allah (swt), the Mighty and Majestic: "O' you who believe! Witnesses between you when death approaches one of you, at the time of bequest, are two just men from among you, or two others from outside of you." (Surah Al-Ma'idah 5:106) Imam (as) said: "The two from among you are Muslims, and the two from outside of you are from the People of the Book (Ahl Al-Kitab). If you do not find two from the People of the Book, then from the Magians (Zoroastrians), because within the Magians is a tradition similar to the People of the Book regarding the jizyah (tax). This applies when a man dies in a foreign land and no two Muslims are present. In such a case, two men from the People of the Book are made witnesses. They are detained after the Asr prayer and must swear by Allah (swt) if you doubt them: 'We will not sell our testimony for any price, even if it is for a near relative, and we will not conceal the testimony of Allah (swt), for then we would indeed be among the sinful.'" (Surah Al-Ma'idah 5:106) Imam (as) said: "This applies if the guardian of the deceased doubts their testimony. If it is discovered that they gave false testimony, he cannot nullify their testimony unless he brings two other witnesses. These two will then take the place of the first two witnesses and swear by Allah (swt): 'Our testimony is truer than their testimony, and we have not transgressed; indeed, we would then be among the wrongdoers.' (Surah Al-Ma'idah 5:107) If they do this, the testimony of the first two witnesses is annulled, and the testimony of the second pair is accepted. Allah (swt), the Blessed and Exalted, says: 'This is more likely to ensure that they give their testimony properly or fear that oaths will be taken after their oaths.' (Surah Al-Ma'idah 5:108)"

5437 - رَوَى اَلسَّكُونِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "أَوَّلُ شَيْءٍ يُبْدَأُ بِهِ مِنَ اَلْمَالِ اَلْكَفَنُ ثُمَّ اَلدَّيْنُ ثُمَّ اَلْوَصِيَّةُ ثُمَّ اَلْمِيرَاثُ".

Hadith.5437 - Al-Sakuni narrated from Abu Abdullah (as), who said: "The first thing to be taken care of from the wealth (of the deceased) is the shroud (for burial), then the debts, then the will, and then the inheritance."

5438 - وَ رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : "إِنَّ اَلدَّيْنَ قَبْلَ اَلْوَصِيَّةِ ثُمَّ اَلْوَصِيَّةَ عَلَى أَثَرِ اَلدَّيْنِ ثُمَّ اَلْمِيرَاثَ بَعْدَ اَلْوَصِيَّةِ فَإِنَّ أَوْلَى اَلْقَضَاءِ كِتَابُ اَللَّهِ عَزَّ وَ جَلَّ".

Hadith.5438 - Aṣim ibn Humayd narrated from Muhammad ibn Qays from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said that the Commander of the Faithful (as) said: "Indeed, the debt takes precedence over the will, then the will follows after the debt, and then the inheritance comes after the will. Verily, fulfilling what is prescribed in the Book of Allah (swt), the Mighty and Majestic, has the highest priority."

5439 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "اَلْكَفَنُ مِنْ جَمِيعِ اَلْمَالِ".

Hadith.5439 - Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "The shroud (for burial) is to be provided from the entirety of the wealth (of the deceased)."

5440 - وَ قَالَ عَلَيْهِ اَلسَّلاَمُ : "كَفَنُ اَلْمَرْأَةِ عَلَى زَوْجِهَا إِذَا مَاتَتْ".

Hadith.5440 - And Imam (as) said: "The shroud of a woman is the responsibility of her husband if she passes away." [CHAPER=CHAPTER 88 - CHAPTER ON A MAN WHO DIES WHILE OWING A DEBT EQUAL TO PRICE OF HIS SHROUD] بَابُ الرَّجُلِ يَمُوتُ وَ عَلَيْهِ دَيْنٌ بِقَدْرِ ثَمَنِ كَفَنِهِ‌

5441 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ مَاتَ وَ عَلَيْهِ دَيْنٌ بِقَدْرِ ثَمَنِ كَفَنِهِ قَالَ "يُجْعَلُ مَا تَرَكَ فِي ثَمَنِ كَفَنِهِ إِلاَّ أَنْ يَتَّجِرَ عَلَيْهِ بَعْضُ اَلنَّاسِ فَيُكَفِّنُونَهُ وَ يُقْضَى مَا عَلَيْهِ مِمَّا تَرَكَ".

Hadith.5441 - Al-Hasan ibn Mahbub narrated from Ali ibn Riʾab from Zurarah, who said: I asked Imam (as) about a man who died while owing a debt equal to the price of his shroud. Imam (as) said: "What he left behind should be used for the price of his shroud unless some people choose to contribute and provide his shroud. In that case, his debt should be paid off from what he left behind."

5443 - قَالَ مُصَنِّفُ هَذَا اَلْكِتَابِ رَحِمَهُ اَللَّهُ اَلْخَبَرُ اَلَّذِي رُوِيَ : "أَنَّهُ لاَ وَصِيَّةَ لِوَارِثٍ".

Hadith.5443 - The author of this book (may Allah (swt) have mercy on him) said that another narration states "There is no will for an heir".

5444 - وَ رُوِيَ عَنْ عَبْدِ اَللَّهِ بْنِ مُحَمَّدٍ اَلْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ : سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُفَضِّلُ بَعْضَ وُلْدِهِ عَلَى بَعْضٍ قَالَ "نَعَمْ وَ نِسَاءَهُ".

Hadith.5444 - It is narrated from Abdullah ibn Muhammad Al-Hajjal from Thaʿlabah ibn Maymun from Muhammad ibn Qays, who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a man who gives preference to some of his children over others. Imam (as) replied: "Yes, and he may also favor some of his wives (over other wives)."

5445 - رَوَى حَمَّادُ بْنُ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِنْ أَوْصَى رَجُلٌ إِلَى رَجُلٍ وَ هُوَ غَائِبٌ فَلَيْسَ لَهُ أَنْ يَرُدَّ وَصِيَّتَهُ وَ إِنْ أَوْصَى إِلَيْهِ وَ هُوَ بِالْبَلَدِ فَهُوَ بِالْخِيَارِ إِنْ شَاءَ قَبِلَ وَ إِنْ شَاءَ لَمْ يَقْبَلْ".

Hadith.5445 - Hammad ibn ʿIsa narrated from Ribʿi ibn Abdullah from Muhammad ibn Muslim from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "If a man appoints someone as his executor while that person is absent, the appointed person does not have the right to reject the will. However, if he appoints him while he is present in the same town, then he has the choice to either accept or decline it."

5446 - وَ رَوَى رِبْعِيٌّ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ يُوصَى إِلَيْهِ قَالَ "إِذَا بُعِثَ بِهَا إِلَيْهِ مِنْ بَلَدٍ فَلَيْسَ لَهُ رَدُّهَا وَ إِنْ كَانَ فِي مِصْرٍ يُوجَدُ فِيهِ غَيْرُهُ فَذَاكَ إِلَيْهِ".

Hadith.5446 - Ribʿi narrated from Al-Fuḍayl ibn Yasar from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) regarding a man who is appointed as an executor. Imam (as) said: "If the will is sent to him from another town, he does not have the right to reject it. However, if he is in a city where others are available, then it is up to him to accept or decline it."

5447 - وَ رَوَى سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ اَلرَّيَّانِ قَالَ : كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ دَعَاهُ وَالِدُهُ إِلَى قَبُولِ وَصِيَّتِهِ هَلْ لَهُ أَنْ يَمْتَنِعَ مِنْ قَبُولِ وَصِيَّةِ وَالِدِهِ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ "لَيْسَ لَهُ أَنْ يَمْتَنِعَ ".

Hadith.5447 - Sahl ibn Ziyad narrated from Ali ibn Al-Rayyan, who said: I wrote to Abu Al-Hasan (as) asking about a man whose father invited him to accept his will. Is it permissible for him to refuse accepting his father's will? Imam (as) replied: "He does not have the right to refuse."

5448 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يُوصِي إِلَى اَلرَّجُلِ بِوَصِيَّةٍ فَيَكْرَهُ أَنْ يَقْبَلَهَا فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "لاَ يَخْذُلْهُ عَلَى هَذِهِ اَلْحَالِ".

Hadith.5448 - Muhammad ibn Abi Umayr narrated from Hisham ibn Salim from Abu Abdullah (as) regarding a man who is entrusted with a will by another man but dislikes accepting it. Abu Abdullah (as) said: "He should not abandon him in this situation."

5449 - وَ رَوَى عَلِيُّ بْنُ اَلْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِذَا أَوْصَى اَلرَّجُلُ إِلَى أَخِيهِ وَ هُوَ غَائِبٌ فَلَيْسَ لَهُ أَنْ يَرُدَّ وَصِيَّتَهُ لِأَنَّهُ لَوْ كَانَ شَاهِداً فَأَبَى أَنْ يَقْبَلَهَا طَلَبَ غَيْرَهُ".

Hadith.5449 - Ali ibn Al-Hakam narrated from Sayf ibn Umayrah from Manṣur ibn Hazim from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "If a man appoints his brother as his executor while he is absent, he does not have the right to reject the will. This is because if he had been present and refused to accept it, the testator would have sought someone else."

5450 - رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : "إِذَا بَلَغَ اَلْغُلاَمُ عَشْرَ سِنِينَ جَازَتْ وَصِيَّتُهُ".

Hadith.5450 - Muhammad ibn Abi Umayr narrated from Aban ibn Uthman from Abd Al-Rahman ibn Abi Abdullah from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "When a boy reaches the age of ten, his will becomes valid."

5451 - وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَ قَالَ : "إِذَا أَتَى عَلَى اَلْغُلاَمِ عَشْرُ سِنِينَ فَإِنَّهُ يَجُوزُ لَهُ فِي مَالِهِ مَا أَعْتَقَ أَوْ تَصَدَّقَ وَ أَوْصَى عَلَى حَدٍّ مَعْرُوفٍ وَ حَقٍّ فَهُوَ جَائِزٌ".

Hadith.5451 - Ṣafwan ibn Yahya narrated from Musa ibn Bakr from Zurarah from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: "When a boy reaches the age of ten, whatever he does with his wealth - whether he frees a slave, gives charity, or makes a will within reasonable limits and rightful matters - is valid."

5452 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ أَبِي اَلْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : "إِذَا بَلَغَ اَلْغُلاَمُ عَشْرَ سِنِينَ فَأَوْصَى بِثُلُثِ مَالِهِ فِي حَقٍّ جَازَتْ وَصِيَّتُهُ وَ إِذَا كَانَ اِبْنَ سَبْعِ سِنِينَ فَأَوْصَى مِنْ مَالِهِ بِالْيَسِيرِ فِي حَقٍّ جَازَتْ وَصِيَّتُهُ".

Hadith.5452 - Muhammad ibn Abi Umayr narrated from Abi Al-Maghra from Abu Baṣir from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "If a boy reaches the age of ten and makes a will for one-third of his wealth in a rightful cause, his will is valid. And if he is seven years old and makes a will for a small amount of his wealth in a rightful cause, his will is also valid."

5453 - وَ رَوَى عَلِيُّ بْنُ اَلْحَكَمِ عَنْ دَاوُدَ بْنِ اَلنُّعْمَانِ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : "إِنَّ اَلْغُلاَمَ إِذَا حَضَرَهُ اَلْمَوْتُ فَأَوْصَى وَ لَمْ يُدْرِكْ جَازَتْ وَصِيَّتُهُ لِذَوِي اَلْأَرْحَامِ وَ لَمْ تَجُزْ لِلْغُرَبَاءِ".

Hadith.5453 - Ali ibn Al-Hakam narrated from Dawud ibn Al-Nuʿman from Abu Ayyub from Muhammad ibn Muslim, who said: I heard Abu Abdullah (as) say: "If a boy is on his deathbed and makes a will before reaching maturity, his will is valid if it is for his close relatives, but it is not valid for strangers."

5454 - رَوَى عَبْدُ اَلصَّمَدِ بْنُ مُحَمَّدٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "دَخَلْتُ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ اِبْنِ اَلْحَنَفِيَّةِ وَ قَدِ اُعْتُقِلَ لِسَانُهُ فَأَمَرْتُهُ بِالْوَصِيَّةِ فَلَمْ يُجِبْ" قَالَ "فَأَمَرْتُ بِطَسْتٍ فَجَعَلْتُ فِيهِ اَلرَّمْلَ فَوُضِعَ فَقُلْتُ لَهُ خُطَّ بِيَدِكَ فَخَطَّ وَصِيَّتَهُ بِيَدِهِ فِي اَلرَّمْلِ وَ نَسَخْتُ أَنَا فِي صَحِيفَةٍ".

Hadith.5454 - Abd Al-Ṣamad ibn Muhammad narrated from Hanan ibn Sadir from his father, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said: "I entered upon Muhammad ibn Ali ibn Al-Hanafiyya, and his tongue had become paralyzed. I instructed him to make his will, but he did not respond. So, I ordered a basin to be brought and filled it with sand. I said to him, 'Write with your hand,' and he wrote his will in the sand with his hand, and I copied it onto a scroll."

5455 - وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ اَلْأَشْعَرِيُّ عَنِ اَلسِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي مَرْيَمَ ذَكَرَهُ عَنْ أَبِيهِ : أَنَّ أُمَامَةَ بِنْتَ أَبِي اَلْعَاصِ وَ أُمُّهَا زَيْنَبُ بِنْتُ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَتْ تَحْتَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ بَعْدَ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ فَخَلَفَ عَلَيْهَا بَعْدَ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ اَلْمُغِيرَةُ بْنُ اَلنَّوْفَلِ فَذَكَرَ أَنَّهَا وَجِعَتْ وَجَعاً شَدِيداً حَتَّى اُعْتُقِلَ لِسَانُهَا فَجَاءَهَا اَلْحَسَنُ وَ اَلْحُسَيْنُ اِبْنَا عَلِيٍّ عَلَيْهِمُ اَلسَّلاَمُ وَ هِيَ لاَ تَسْتَطِيعُ اَلْكَلاَمَ فَجَعَلاَ يَقُولاَنِ لَهَا وَ اَلْمُغِيرَةُ كَارِهٌ لِذَلِكَ "أَعْتَقْتِ فُلاَناً وَ أَهْلَهُ" فَجَعَلَتْ تُشِيرُ بِرَأْسِهَا نَعَمْ "وَ كَذَا وَ كَذَا" فَجَعَلَتْ تُشِيرُ بِرَأْسِهَا أَنْ نَعَمْ لاَ تُفْصِحُ بِالْكَلاَمِ فَأَجَازَ ذَلِكَ لَهَا.

Hadith.5455 - Muhammad ibn Ahmad Al-Ashari narrated from Al-Sindi ibn Muhammad from Yunus ibn Yaʿqub from Abu Maryam, who narrated from his father: Umamah bint Abi Al-Aṣ - whose mother was Zaynab, the daughter of the Messenger of Allah (swt) (peace be upon him and his family) - was married to Imam Ali ibn Abi Ṭalib (as) after Sayyida Faṭimah {s.a} (passed away). After the martyrdom of Imam Ali ibn Abi Talib (as), Al-Mughirah ibn Al-Nawfal married her. It was narrated that she became severely ill until her tongue became paralyzed. Imam Hasan ibn Ali (as) and Imam Hussain ibn Ali (as), the sons of Imam Ali ibn Abi Talib (as), came to her while she was unable to speak. They (as) began asking her, while Al-Mughirah disapproved. They (as) asked: "Did you emancipate so-and-so and his family?" She nodded her head in agreement. They (as) continued: "And this and that?" She again nodded her head in affirmation but could not speak clearly. Her gestures were accepted as valid in confirming her wishes.

5456 - وَ رُوِيَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ اَلْهَمَذَانِيِّ قَالَ : كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ كَتَبَ كِتَاباً بِخَطِّهِ وَ لَمْ يَقُلْ لِوَرَثَتِهِ هَذِهِ وَصِيَّتِي وَ لَمْ يَقُلْ إِنِّي قَدْ أَوْصَيْتُ إِلاَّ أَنَّهُ كَتَبَ كِتَاباً فِيهِ مَا أَرَادَ أَنْ يُوصِيَ بِهِ هَلْ يَجِبُ عَلَى وَرَثَتِهِ اَلْقِيَامُ بِمَا فِي اَلْكِتَابِ بِخَطِّهِ وَ لَمْ يَأْمُرْهُمْ بِذَلِكَ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "إِنْ كَانَ لَهُ وُلْدٌ يُنْفِذُونَ كُلَّ شَيْءٍ يَجِدُونَ فِي كِتَابِ أَبِيهِمْ فِي وَجْهِ اَلْبِرِّ أَوْ غَيْرِهِ".

Hadith.5456 - It was narrated from Ibrahim ibn Muhammad Al-Hamadhani, who said: I wrote to Abu Al-Hasan Imam Ali ibn Abi Talib (as) regarding a man who wrote something in his own handwriting but did not tell his heirs, "This is my will," nor did he say, "I have made a will." However, he wrote a document that contained what he intended to bequeath. I asked whether it was obligatory for his heirs to fulfill what was written in his handwriting, even though he did not command them to do so. Abu Al-Hasan (as) replied: "If he had children, they must carry out everything they find written in their father's document, whether it pertains to acts of righteousness or anything else."

5457 - رَوَى اَلْحَسَنُ بْنُ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ بُرَيْدٍ اَلْعِجْلِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "لِصَاحِبِ اَلْوَصِيَّةِ أَنْ يَرْجِعَ فِيهَا وَ يُحْدِثَ فِي وَصِيَّتِهِ مَا دَامَ حَيّاً".

Hadith.5457 - Al-Hasan ibn Ali ibn Faḍḍal narrated from Ali ibn Uqbah from Burayd Al-ʿIjli from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "The one who makes a will has the right to revoke it or make changes to it as long as he is alive."

5458 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ بُكَيْرِ بْنِ أَعْيَنَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : "لِلْمُوصِي أَنْ يَرْجِعَ فِي وَصِيَّتِهِ إِنْ كَانَ فِي صِحَّةٍ أَوْ مَرَضٍ".

Hadith.5458 - Muhammad ibn Abi Umayr narrated from Bukayr ibn Aʿyan from Ubayd ibn Zurarah, who said: I heard Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) say: "The one making a will has the right to revoke it, whether he is in good health or ill."

5459 - وَ رَوَى يُونُسُ بْنُ عَبْدِ اَلرَّحْمَنِ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ أَنَّ اَلْمُدَبَّرَ مِنَ اَلثُّلُثِ وَ أَنَّ لِلرَّجُلِ أَنْ يَنْقُضَ وَصِيَّتَهُ فَيَزِيدَ فِيهَا وَ يَنْقُصَ مِنْهَا مَا لَمْ يَمُتْ".

Hadith.5459 - Yunus ibn Abd Al-Rahman narrated from Abdullah ibn Muskan from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: "The Commander of the Faithful (as) ruled that the manumitted slave (Al-mudabbar) is to be freed from one-third of the estate. A man has the right to revoke his will, to add to it or reduce from it, as long as he has not passed away."

5460 - وَ فِي رِوَايَةِ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ بِإِسْنَادِهِ قَالَ قَالَ عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ : "لِلرَّجُلِ أَنْ يُغَيِّرَ مِنْ وَصِيَّتِهِ فَيُعْتِقَ مَنْ كَانَ أَمَرَ بِتَمْلِيكِهِ وَ يُمَلِّكَ مَنْ كَانَ أَمَرَ بِعِتْقِهِ وَ يُعْطِيَ مَنْ كَانَ حَرَمَهُ وَ يَحْرِمَ مَنْ كَانَ أَعْطَاهُ مَا لَمْ يَكُنْ رَجَعَ عَنْهُ".

Hadith.5460 - In the narration of Yunus ibn Abd Al-Rahman with his chain of transmission, Imam Ali ibn Al-Hussain (as) said: "A man has the right to alter his will. He may free the one he had initially ordered to be owned, and he may grant ownership to the one he had initially ordered to be freed. He may give to the one he had previously deprived and deprive the one he had previously granted, as long as he has not retracted from his decision."

5461 - رَوَى حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَوْصَى بِوَصِيَّةٍ وَ وَرَثَتُهُ شُهُودٌ فَأَجَازُوا ذَلِكَ فَلَمَّا مَاتَ اَلرَّجُلُ نَقَضُوا اَلْوَصِيَّةَ هَلْ لَهُمْ أَنْ يَرُدُّوا مَا أَقَرُّوا بِهِ فَقَالَ "لَيْسَ لَهُمْ ذَلِكَ وَ اَلْوَصِيَّةُ جَائِزَةٌ عَلَيْهِمْ إِذَا أَقَرُّوا بِهَا فِي حَيَاتِهِ".

Hadith.5461 - Hammad ibn ʿIsa narrated from Hariz from Muhammad ibn Muslim from Abu Abdullah (as) regarding a man who made a will in the presence of his heirs, and they approved it. However, after the man's death, they attempted to revoke the will. Imam (as) said: "They do not have the right to revoke it. The will remains binding upon them once they had approved it during his lifetime."

5462 - رَوَى حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ أَوْصَى بِمَالِهِ فِي سَبِيلِ اَللَّهِ فَقَالَ "أَعْطِهِ لِمَنْ أَوْصَى لَهُ بِهِ وَ إِنْ كَانَ يَهُودِيّاً أَوْ نَصْرَانِيّاً إِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ ۝ فَمَنْ بَدَّلَهُ بَعْدَ مٰا سَمِعَهُ فَإِنَّمٰا إِثْمُهُ عَلَى اَلَّذِينَ يُبَدِّلُونَهُ ۝.

Hadith.5462 - Hammad ibn ʿIsa narrated from Hariz from Muhammad ibn Muslim, who said: I asked Abu Abdullah (as) about a man who made a will to give his wealth in the way of Allah (swt). Imam (as) replied: "Give it to the one he specified in his will, even if that person is a Jew or a Christian. Indeed, Allah (swt), the Almighty and Majestic, says: 'But whoever changes it after hearing it, the sin is only upon those who change it.'" (Surah Al-Baqarah 2:181)

5463 - وَ رَوَى سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ اَلْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ : أَنَّ رَجُلاً كَانَ بِهَمَذَانَ ذَكَرَ أَنَّ أَبَاهُ مَاتَ وَ كَانَ لاَ يَعْرِفُ هَذَا اَلْأَمْرَ فَأَوْصَى بِوَصِيَّةٍ عِنْدَ اَلْمَوْتِ وَ أَوْصَى أَنْ يُعْطَى شَيْءٌ فِي سَبِيلِ اَللَّهِ فَسُئِلَ عَنْهُ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ كَيْفَ يُفْعَلُ بِهِ وَ أَخْبَرْنَاهُ أَنَّهُ كَانَ لاَ يَعْرِفُ هَذَا اَلْأَمْرَ وَ أَوْصَى بِوَصِيَّةٍ عِنْدَ اَلْمَوْتِ فَقَالَ "لَوْ أَنَّ رَجُلاً أَوْصَى إِلَيَّ أَنْ أَضَعَ مَالَهُ فِي يَهُودِيٍّ أَوْ نَصْرَانِيٍّ لَوَضَعْتُهُ فِيهِمْ إِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ ۝ فَمَنْ بَدَّلَهُ بَعْدَ مٰا سَمِعَهُ فَإِنَّمٰا إِثْمُهُ عَلَى اَلَّذِينَ يُبَدِّلُونَهُ إِنَّ اَللّٰهَ سَمِيعٌ عَلِيمٌ ۝ فَانْظُرْ إِلَى مَنْ يَخْرُجُ فِي هَذِهِ اَلْوُجُوهِ يَعْنِي اَلثُّغُورَ فَابْعَثُوا بِهِ إِلَيْهِ".

Hadith.5463 - Sahl ibn Ziyad narrated from Muhammad ibn Al-Walid from Yunus ibn Yaʿqub: A man in Hamadhan mentioned that his father had passed away. His father was unaware of this matter (the teachings of the Ahl Al-Bayt), and before his death, he made a will instructing that something be given in the way of Allah (swt). Abu Abdullah (as) was asked about how to fulfill this will, and it was explained to Imam (as) that the deceased was unaware of the truth but had made a will at the time of his death. Abu Abdullah (as) said: "If a man had made a will to me to distribute his wealth to a Jew or a Christian, I would fulfill it for them. Indeed, Allah (swt), the Almighty and Majestic, says: 'But whoever changes it after hearing it, the sin is only upon those who change it. Verily, Allah (swt) is All-Hearing, All-Knowing.'" (Surah Al-Baqarah 2:181) Then Imam (as) added: "Look for someone who is engaged in these paths (meaning the frontier defense posts), and send it to him."

5464 - وَ رُوِيَ عَنْ أَبِي طَالِبٍ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ اَلْقُمِّيِّ أَنَّهُ قَالَ : كَتَبَ اَلْخَلِيلُ بْنُ هَاشِمٍ إِلَى ذِي اَلرِّئَاسَتَيْنِ وَ هُوَ وَالِي نَيْسَابُورَ أَنَّ رَجُلاً مِنَ اَلْمَجُوسِ مَاتَ وَ أَوْصَى لِلْفُقَرَاءِ بِشَيْءٍ مِنْ مَالِهِ فَأَخَذَهُ اَلْوَصِيُّ بِنَيْسَابُورَ فَجَعَلَهُ فِي فُقَرَاءِ اَلْمُسْلِمِينَ فَكَتَبَ اَلْخَلِيلُ إِلَى ذِي اَلرِّئَاسَتَيْنِ بِذَلِكَ فَسَأَلَ اَلْمَأْمُونَ عَنْ ذَلِكَ فَقَالَ لَيْسَ عِنْدِي فِي ذَلِكَ شَيْءٌ فَسَأَلَ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ "إِنَّ اَلْمَجُوسِيَّ لَمْ يُوصِ لِفُقَرَاءِ اَلْمُسْلِمِينَ وَ لَكِنْ يَنْبَغِي أَنْ يُؤْخَذَ مِقْدَارُ ذَلِكَ اَلْمَالِ مِنْ مَالِ اَلصَّدَقَةِ فَيُرَدَّ عَلَى فُقَرَاءِ اَلْمَجُوسِ ".

Hadith.5464 - It was narrated from Abu Ṭalib Abdullah ibn Al-Ṣalt Al-Qummi that he said: Al-Khalil ibn Hashim wrote to Dhu Al-Ri'asatayn, who was the governor of Nishapur, informing him that a man from the Magians had passed away and had bequeathed a portion of his wealth to the poor. The executor in Nishapur took that wealth and distributed it among the poor Muslims. Al-Khalil wrote to Dhu Al-Riʾasatayn about this matter, and Dhu Al-Riʾasatayn consulted Al-Maʾmun, who said: "I have no ruling on this issue." Then he asked Abu Al-Hasan (as), and Abu Al-Hasan (as) replied: "The Magian did not bequeath his wealth to the poor Muslims. Therefore, it is appropriate that an equivalent amount from the charity funds be taken and returned to the poor among the Magians."

5466 - وَ رَوَى عَبْدُ اَللَّهِ بْنُ جَبَلَةَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ اَلرَّجُلُ يَكُونُ لَهُ اَلْوَلَدُ يَسَعُهُ أَنْ يَجْعَلَ مَالَهُ لِقَرَابَتِهِ قَالَ "هُوَ مَالُهُ يَصْنَعُ بِهِ مَا شَاءَ إِلَى أَنْ يَأْتِيَهُ اَلْمَوْتُ".

Hadith.5466 - Abdullah ibn Jabalah narrated from Samaah, from Abu Baṣir, from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) who said: I asked Imam (as), "A man who has children, is it permissible for him to give his wealth to his relatives?" Imam (as) replied: "It is his wealth; he may do with it as he wishes until death comes to him."

5467 - وَ تَصْدِيقُ ذَلِكَ- مَا رَوَاهُ صَفْوَانُ عَنْ مُرَازِمٍ‌ فِي الرَّجُلِ يُعْطِي الشَّيْ‌ءَ مِنْ مَالِهِ فِي مَرَضِهِ قَالَ إِذَا أَبَانَ بِهِ فَهُوَ جَائِزٌ وَ إِنْ أَوْصَى بِهِ فَمِنَ الثُّلُثِ.

Hadith.5467 - And the confirmation of this is what Ṣafwan narrated from Murazim regarding a man who gives something from his wealth during his illness. Imm (as) said: "If he clearly transfers it (during his lifetime), then it is valid. However, if he bequeaths it (for after his death), then it is only from one-third of his wealth."

5468 - وَ أَمَّا حَدِيثُ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ ثَعْلَبَةَ عَنْ أَبِي اَلْحَسَنِ عَمْرِو بْنِ شَدَّادٍ اَلْأَزْدِيِّ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "اَلرَّجُلُ أَحَقُّ بِمَالِهِ مَا دَامَ فِيهِ اَلرُّوحُ إِنْ أَوْصَى بِهِ كُلِّهِ فَهُوَ جَائِزٌ لَهُ".

Hadith.5468 - As for the narration of Ali ibn Asbaṭ from Thaʿlabah from Abu Al-Hasan Amr ibn Shaddad Al-Azdi from Ammar ibn Musa from Abu Abdullah (as), who said: "A man has the most right over his wealth as long as his soul remains in him. If he bequeaths all of it, it is permissible for him."

5469 - وَ تَصْدِيقُ ذَلِكَ مَا رَوَاهُ إِسْمَاعِيلُ بْنُ أَبِي زِيَادٍ اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَمُوتُ وَ لاَ وَارِثَ لَهُ وَ لاَ عَصَبَةَ قَالَ "يُوصِي بِمَالِهِ حَيْثُ يَشَاءُ فِي اَلْمُسْلِمِينَ وَ اَلْمَسَاكِينِ وَ اِبْنِ اَلسَّبِيلِ".

Hadith.5469 - And a confirmation of this is what was narrated by Ismaʿil ibn Abi Ziyad Al-Sakuni from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Abu Abdullah Imam Muhammad ibn Ali Al-Baqir (as), that he was asked about a man who dies without leaving behind an heir or any male relative (Aṣabah). Imam (as) said: "He may bequeath his wealth as he wishes among the Muslims, the poor, and the wayfarer."

5470 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : "مَنْ قَتَلَ نَفْسَهُ مُتَعَمِّداً فَهُوَ فِي نَارِ جَهَنَّمَ "خٰالِداً فِيهٰا" " قِيلَ لَهُ أَ رَأَيْتَ إِنْ كَانَ أَوْصَى بِوَصِيَّةٍ ثُمَّ قَتَلَ نَفْسَهُ مُتَعَمِّداً مِنْ سَاعَتِهِ تُنْفَذُ وَصِيَّتُهُ قَالَ "إِنْ كَانَ أَوْصَى قَبْلَ أَنْ يُحْدِثَ حَدَثاً فِي نَفْسِهِ مِنْ جِرَاحَةٍ أَوْ فِعْلٍ أُجِيزَتْ وَصِيَّتُهُ فِي ثُلُثِهِ وَ إِنْ كَانَ أَوْصَى بِوَصِيَّةٍ وَ قَدْ أَحْدَثَ فِي نَفْسِهِ جِرَاحَةً أَوْ فِعْلاً لَعَلَّهُ يَمُوتُ لَمْ تُجَزْ وَصِيَّتُهُ".

Hadith.5470 - Al-Hasan ibn Mahbub narrated from Abu Walad, who said: I heard Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) say: "Whoever intentionally kills himself will be in the Fire of Hell, abiding therein forever." Imam (as) was asked: "What if he had made a will (waṣiyyah) and then deliberately killed himself immediately after? Will his will be carried out?" Imam (as) replied: "If he made the will before committing any harmful act against himself, whether by injury or any other action, then his will is valid regarding one-third of his wealth. However, if he made the will after having already harmed himself - by injuring himself or committing an act intending death - then his will is not valid."

5471 - كَتَبَ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ رَضِيَ اَللَّهُ عَنْهُ إِلَى أَبِي مُحَمَّدٍ اَلْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : رَجُلٌ أَوْصَى إِلَى رَجُلَيْنِ أَ يَجُوزُ لِأَحَدِهِمَا أَنْ يَنْفَرِدَ بِنِصْفِ اَلتَّرِكَةِ وَ اَلْآخَرِ بِالنِّصْفِ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ "لاَ يَنْبَغِي لَهُمَا أَنْ يُخَالِفَا اَلْمَيِّتَ وَ يَعْمَلاَنِ عَلَى حَسَبِ مَا أَمَرَهُمَا إِنْ شَاءَ اَللَّهُ".

Hadith.5471 - Muhammad ibn Al-Hasan Al-Ṣaffar (may Allah (swt) be pleased with him) wrote to Abu Muhammad Imam Hasan ibn Ali Al-Askari (as) asking: "A man appointed two individuals as executors of his will. Is it permissible for one of them to independently handle half of the inheritance and the other to manage the other half?" Imam (as) responded in writing: "It is not appropriate for them to act contrary to the deceased's instructions. They should act according to what he commanded them, God willing."

5472 - وَ فِي كِتَابِ مُحَمَّدِ بْنِ يَعْقُوبَ اَلْكُلَيْنِيِّ رَحِمَهُ اَللَّهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ اَلْمِيثَمِيِّ عَنْ أَخَوَيْهِ مُحَمَّدٍ وَ أَحْمَدَ عَنْ أَبِيهِمَا عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ : إِنَّ رَجُلاً مَاتَ وَ أَوْصَى إِلَى رَجُلَيْنِ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ خُذْ نِصْفَ مَا تَرَكَ وَ أَعْطِنِي اَلنِّصْفَ مِمَّا تَرَكَ فَأَبَى عَلَيْهِ اَلْآخَرُ فَسَأَلُوا أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ ذَلِكَ فَقَالَ "ذَاكَ لَهُ".

Hadith.5472 - In the book of Muhammad ibn Yaʿqub Al-Kulayni (may Allah (swt) have mercy on him), narrated from Ahmad ibn Muhammad, from Ali ibn Al-Hasan Al-Mithami, from his two brothers Muhammad and Ahmad, from their father, from Dawud ibn Abi Yazid, from Burayd ibn Muawiyah, it is reported: A man passed away and appointed two individuals as executors of his will. One of them said to his companion, "Take half of what he left behind, and give me the other half." However, the other refused. They sought guidance from Abu Abdullah (as) regarding this matter, and Imam (as) said: "That rightfully belongs to him."

5473 - رَوَى أَبَانُ بْنُ تَغْلِبَ عَنْ عَلِيِّ بْنِ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَوْصَى بِشَيْءٍ مِنْ مَالِهِ فَقَالَ "اَلشَّيْءُ فِي كِتَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ وَاحِدٌ مِنْ سِتَّةٍ".

Hadith.5473 - Aban ibn Taghlib narrated from Imam Ali ibn Al-Hussain (as) that Imam (as) was asked about a man who made a bequest (waṣiyyah) of something from his wealth. Imam (as) replied: "The portion specified in the Book of (Imam) Ali (as) is one out of six parts."

5474 - وَ رَوَى اَلسَّكُونِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنْ رَجُلٍ يُوصِي بِسَهْمٍ مِنْ مَالِهِ فَقَالَ "اَلسَّهْمُ وَاحِدٌ مِنْ ثَمَانِيَةٍ لِقَوْلِ اَللَّهِ عَزَّ وَ جَلَّ ۝ إِنَّمَا اَلصَّدَقٰاتُ لِلْفُقَرٰاءِ وَ اَلْمَسٰاكِينِ وَ اَلْعٰامِلِينَ عَلَيْهٰا وَ اَلْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي اَلرِّقٰابِ وَ اَلْغٰارِمِينَ وَ فِي سَبِيلِ اَللّٰهِ وَ اِبْنِ اَلسَّبِيلِ ۝.

Hadith.5474 - Al-Sakuni narrated from Abu Abdullah (as) that he was asked about a man who bequeaths a share (sahm) of his wealth. Imam (as) replied: "The share is one out of eight parts, based on the saying of Allah (swt), the Mighty and Majestic: "Indeed, the charities are only for the poor, the needy, those employed to collect them, those whose hearts are to be reconciled, for freeing slaves, for those in debt, in the way of Allah (swt), and for the stranded traveler." (Surah Al-Tawbah, 9:60)

5475 - وَ قَدْ رُوِيَ : "أَنَّ اَلسَّهْمَ وَاحِدٌ مِنْ سِتَّةٍ ".

Hadith.5475 - It has been narrated that "the share is one out of six."

5476 - وَ رَوَى اَلْحَسَنُ بْنُ عَلِيِّ بْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَوْصَى بِجُزْءٍ مِنْ مَالِهِ فَقَالَ "جُزْءٌ مِنْ عَشَرَةٍ قَالَ اَللَّهُ عَزَّ وَ جَلَّ ۝ ثُمَّ اِجْعَلْ عَلىٰ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً ۝ وَ كَانَتِ اَلْجِبَالُ عَشَرَةً.

Hadith.5476 - It is narrated from Al-Hasan ibn Ali ibn Faddal, from Thalabah ibn Maymun, from Muawiyah ibn Ammar, who said: I asked Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) about a man who bequeathed a portion of his wealth. Imam (as) replied: "A portion is one-tenth." Allah (swt), the Almighty, said: "Then place on every mountain a portion (juz') of them" (Surah Al-Baqarah 2:260), and the mountains were ten.

5477 - وَ رَوَى اَلْبَزَنْطِيُّ عَنِ اَلْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ أَوْصَى بِجُزْءٍ مِنْ مَالِهِ قَالَ "سُبُعُ ثُلُثِهِ".

Hadith.5477 - It is narrated by Al-Bazanti from Al-Husayn ibn Khalid, who said: I asked Abu Al-Hasan (as) about a man who bequeathed a portion of his wealth. Imam (as) replied: "It is one-seventh of his one-third share."

5478 - رَوَى مُحَمَّدُ بْنُ عِيسَى بْنِ عُبَيْدٍ عَنِ اَلْحَسَنِ بْنِ رَاشِدٍ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ اَلْعَسْكَرِيَّ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَوْصَى بِمَالٍ فِي سَبِيلِ اَللَّهِ فَقَالَ "سَبِيلُ اَللَّهِ شِيعَتُنَا ".

Hadith.5478 - Muhammad bin Isa bin Ubaid narrated from Al-Hasan bin Rashid, who said: I asked Abu Al-Hasan Al-Askari, (Imam Ali ibn Muhammad Al-Hadi (as)) about a man who made a will to dedicate wealth "in the way of Allah (swt)" (fi sabeelillah). Imam (as) replied: "The way of Allah (swt) is our Shia (followers)."

5479 - وَ رَوَى مُحَمَّدُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنِ اَلْحُسَيْنِ بْنِ عُمَرَ قَالَ : قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّ رَجُلاً أَوْصَى إِلَيَّ بِشَيْءٍ فِي سَبِيلِ اَللَّهِ فَقَالَ لِي "اِصْرِفْهُ فِي اَلْحَجِّ" قَالَ قُلْتُ أَوْصَى إِلَيَّ فِي اَلسَّبِيلِ قَالَ "اِصْرِفْهُ فِي اَلْحَجِّ فَإِنِّي لاَ أَعْلَمُ سَبِيلاً مِنْ سُبُلِهِ أَفْضَلَ مِنَ اَلْحَجِّ".

Hadith.5479 - Muhammad bin Isa narrated from Muhammad bin Sulayman from Al-Husayn bin Umar, who said: I said to Abu Abdullah (as), "A man made a will to me regarding something in the way of Allah (swt)." Imam (as) said to me: "Use it for Hajj." I said: "He made a will to me in the way." Imam (as) said: "Use it for Hajj, for I do not know of any path among His (swt) paths better than Hajj."

5480 - رَوَى مُحَمَّدُ بْنُ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي سَعِيدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سُئِلَ عَنْ رَجُلٍ أَوْصَى بِحَجَّةٍ فَجَعَلَهَا وَصِيَّةً فِي نَسَمَةٍ فَقَالَ "يَغْرَمُهَا وَصِيُّهُ وَ يَجْعَلُهَا فِي حَجَّةٍ كَمَا أَوْصَى بِهِ فَإِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ ۝ فَمَنْ بَدَّلَهُ بَعْدَ مٰا سَمِعَهُ فَإِنَّمٰا إِثْمُهُ عَلَى اَلَّذِينَ يُبَدِّلُونَهُ ۝.

Hadith.5480 - Muhammad bin Sinan narrated from Ibn Maskan from Abu Sa'id from Abu Abdullah (as) who was asked about a man who made a will for a Hajj and designated it as a will in favor of a person. Imam (as) said: "His executor must fulfill it and ensure it is carried out as a Hajj, just as he had bequeathed. For Allah (swt), the Exalted, says: 'But whoever changes it after he has heard it, the sin is only upon those who change it.'" (Surah Al-Baqarah 2:181)

5481 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ مَارِدٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَوْصَى إِلَى رَجُلٍ وَ أَمَرَهُ أَنْ يُعْتِقَ عَنْهُ نَسَمَةً بِسِتِّمِائَةِ دِرْهَمٍ مِنْ ثُلُثِهِ فَانْطَلَقَ اَلْوَصِيُّ فَأَعْطَى اَلسِّتَّمِائَةِ رَجُلاً يَحُجُّ بِهَا عَنْهُ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "أَرَى أَنْ يَغْرَمَ اَلْوَصِيُّ سِتَّمِائَةِ دِرْهَمٍ مِنْ مَالِهِ وَ يَجْعَلَهَا فِيمَا أَوْصَى بِهِ اَلْمَيِّتُ فِي نَسَمَةٍ ".

Hadith.5481 - Al-Hasan bin Mahbub narrated from Muhammad bin Marid who said: I asked Abu Abdullah (as) about a man who made a will to another man, instructing him to free a soul (a slave) for six hundred dirhams from his one-third share of the inheritance. However, the executor instead gave the six hundred dirhams to a man to perform Hajj on behalf of the deceased. Abu Abdullah (as) said: "I believe the executor must personally pay six hundred dirhams from his own wealth and fulfill what the deceased had willed by freeing a soul."

5482 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ زَيْدٍ اَلنَّرْسِيِّ عَنْ عَلِيِّ بْنِ مَزْيَدٍ صَاحِبِ اَلسَّابِرِيِّ قَالَ : أَوْصَى إِلَيَّ رَجُلٌ بِتَرِكَتِهِ وَ أَمَرَنِي أَنْ أَحُجَّ بِهَا عَنْهُ فَنَظَرْتُ فِي ذَلِكَ فَإِذَا شَيْءٌ يَسِيرٌ لاَ يَكْفِي لِلْحَجِّ فَسَأَلْتُ أَبَا حَنِيفَةَ وَ فُقَهَاءَ أَهْلِ اَلْكُوفَةِ فَقَالُوا تَصَدَّقْ بِهَا عَنْهُ فَلَمَّا لَقِيتُ عَبْدَ اَللَّهِ بْنَ اَلْحَسَنِ فِي اَلطَّوَافِ سَأَلْتُهُ فَقُلْتُ إِنَّ رَجُلاً مِنْ مَوَالِيكُمْ مِنْ أَهْلِ اَلْكُوفَةِ مَاتَ وَ أَوْصَى بِتَرِكَتِهِ إِلَيَّ وَ أَمَرَنِي أَنْ أَحُجَّ بِهَا عَنْهُ فَنَظَرْتُ فِي ذَلِكَ فَلَمْ يَكْفِ لِلْحَجِّ فَسَأَلْتُ مَنْ عِنْدَنَا مِنَ اَلْفُقَهَاءِ فَقَالُوا تَصَدَّقْ بِهَا عَنْهُ فَتَصَدَّقْتُ بِهَا فَمَا تَقُولُ فَقَالَ لِي هَذَا جَعْفَرُ بْنُ مُحَمَّدٍ فِي اَلْحِجْرِ فَأْتِهِ فَاسْأَلْهُ فَدَخَلْتُ اَلْحِجْرَ فَإِذَا أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ تَحْتَ اَلْمِيزَابِ مُقْبِلٌ بِوَجْهِهِ إِلَى اَلْبَيْتِ يَدْعُو ثُمَّ اِلْتَفَتَ فَرَآنِي فَقَالَ "مَا حَاجَتُكَ" قُلْتُ رَجُلٌ مَاتَ وَ أَوْصَى بِتَرِكَتِهِ أَنْ أَحُجَّ بِهَا عَنْهُ فَنَظَرْتُ فِي ذَلِكَ فَلَمْ يَكْفِ لِلْحَجِّ فَسَأَلْتُ مَنْ عِنْدَنَا مِنَ اَلْفُقَهَاءِ فَقَالُوا تَصَدَّقْ بِهَا فَقَالَ "مَا صَنَعْتَ" قُلْتُ تَصَدَّقْتُ بِهَا فَقَالَ "ضَمِنْتَ إِلاَّ أَنْ لاَ يَكُونَ يَبْلُغُ مَا يُحَجُّ بِهِ مِنْ مَكَّةَ فَإِنْ كَانَ لاَ يَبْلُغُ مَا يُحَجُّ بِهِ مِنْ مَكَّةَ فَلَيْسَ عَلَيْكَ ضَمَانٌ وَ إِنْ كَانَ يَبْلُغُ مَا يُحَجُّ بِهِ مِنْ مَكَّةَ فَأَنْتَ ضَامِنٌ".

Hadith.5482 - Muhammad bin Abi Umayr narrated from Zayd Al-Narsi, from Ali bin Mazid, the companion of Al-Sabari, who said: A man entrusted me with his estate and instructed me to perform Hajj on his behalf. When I examined the amount, I found it to be very little and insufficient for Hajj. I asked Abu Hanifa and the jurists of Kufa, and they said: 'Give it in charity on his behalf'. Later, when I met Abdullah ibn Al-Hasan during Tawaf, I asked him and said: 'A man from your followers in Kufa passed away and entrusted his estate to me, instructing me to perform Hajj on his behalf. However, when I examined the amount, it was not enough for Hajj. I consulted the jurists in my area, and they advised me to give it in charity on his behalf, so I did. What do you say?' He replied: Here is Imam Jafar ibn Muhammad Al-Sadiq (as) in the Hijr, go to him and ask him. So I entered the Hijr, and I saw Abu Abdullah (as) under the Mizab, facing the Kaaba, praying. Then Imam (as) turned, saw me, and asked: What is your need? I said: A man passed away and entrusted his estate to me to perform Hajj on his behalf, but I found it insufficient for Hajj. I asked the jurists in my area, and they advised me to give it in charity, so I did. Imam (as) said: What have you done (with the money)? I replied: I gave it in charity. Imam (as) said: You are liable - unless the amount was not enough for Hajj even from Mecca. If it was insufficient for Hajj from Mecca, then there is no liability on you. But if it was enough for Hajj from Mecca, then you are responsible.

5483 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَوْصَى بِثُلُثِ مَالِهِ فِي أَعْمَامِهِ وَ أَخْوَالِهِ فَقَالَ "لِأَعْمَامِهِ اَلثُّلُثَانِ وَ لِأَخْوَالِهِ اَلثُّلُثُ".

Hadith.5483 - Al-Hasan bin Mahbub narrated from Ali bin Ri'ab, from Zurara, from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who bequeathed one-third of his wealth to his paternal uncles and maternal uncles. Imam (as) said: "Two-thirds are for his paternal uncles, and one-third is for his maternal uncles."

5484 - وَ كَتَبَ سَهْلُ بْنُ زِيَادٍ اَلْأَدَمِيُّ إِلَى أَبِي مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ : رَجُلٌ لَهُ وُلْدٌ ذُكُورٌ وَ إِنَاثٌ فَأَقَرَّ بِضَيْعَةٍ أَنَّهَا لِوُلْدِهِ وَ لَمْ يَذْكُرْ أَنَّهَا بَيْنَهُمْ عَلَى سِهَامِ اَللَّهِ وَ فَرَائِضِهِ اَلذَّكَرُ وَ اَلْأُنْثَى فِيهِ سَوَاءٌ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ "يُنْفِذُونَ وَصِيَّةَ أَبِيهِمْ عَلَى مَا سَمَّى فَإِنْ لَمْ يَكُنْ سَمَّى شَيْئاً رَدُّوهَا عَلَى كِتَابِ اَللَّهِ عَزَّ وَ جَلَّ إِنْ شَاءَ اَللَّهُ".

Hadith.5484 - Sahl bin Ziyad Al-Adami wrote to Abu Muhammad (as) about a man who had sons and daughters and acknowledged that a piece of land belonged to his children without specifying, whether it should be divided according to Allah's (swt) shares and obligations, where the male receives double the share of the female. Abu Muhammad (as) responded: "They should execute their father's will as he specified. If he did not specify anything, then it should be divided according to the Book of Allah (swt), the Exalted, if Allah (swt) wills."

5485 - وَ كَتَبَ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ رَضِيَ اَللَّهُ عَنْهُ إِلَى أَبِي مُحَمَّدٍ اَلْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : رَجُلٌ أَوْصَى بِثُلُثِ مَالِهِ فِي مَوَالِيهِ وَ مَوْلَيَاتِهِ اَلذَّكَرُ وَ اَلْأُنْثَى فِيهِ سَوَاءٌ أَوْ "لِلذَّكَرِ مِثْلُ حَظِّ اَلْأُنْثَيَيْنِ" مِنَ اَلْوَصِيَّةِ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ "جَائِزٌ لِلْمَيِّتِ مَا أَوْصَى بِهِ عَلَى مَا أَوْصَى بِهِ إِنْ شَاءَ اَللَّهُ تَعَالَى ".

Hadith.5485 - Muhammad bin Al-Hasan Al-Saffar, may Allah (swt) be pleased with him, wrote to Abu Muhammad Imam Hasan ibn Ali Al-Askari (as) regarding a man who bequeathed one-third of his wealth to his male and female servants, either equally or with the instruction that "the male should receive the share of two females" from the bequest. Abu Muhammad (as) replied: "It is permissible for the deceased to bequeath according to what he specified, if Allah (swt) the Exalted wills."

5486 - رَوَى مُحَمَّدُ بْنُ عِيسَى بْنِ عُبَيْدٍ عَنْ أَخِيهِ جَعْفَرِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَوْصَى إِلَى اِمْرَأَةٍ وَ أَشْرَكَ فِي اَلْوَصِيَّةِ مَعَهَا صَبِيّاً فَقَالَ "يَجُوزُ ذَلِكَ وَ تُمْضِي اَلْمَرْأَةُ اَلْوَصِيَّةَ وَ لاَ تَنْتَظِرُ بُلُوغَ اَلصَّبِيِّ فَإِذَا بَلَغَ اَلصَّبِيُّ فَلَيْسَ لَهُ أَنْ لاَ يَرْضَى إِلاَّ مَا كَانَ مِنْ تَبْدِيلٍ أَوْ تَغْيِيرٍ فَإِنَّ لَهُ أَنْ يَرُدَّهُ إِلَى مَا أَوْصَى بِهِ اَلْمَيِّتُ".

Hadith.5486 - Muhammad bin Isa bin Ubaid narrated from his brother Ja'far bin Isa bin Ubaid, from Ali bin Yaqtin, who said: I asked Abu Al-Hasan (as) about a man who appointed a woman as his executor and included a child with her in the will. Imam (as) said: "This is permissible. The woman should carry out the will and does not need to wait for the child to reach maturity. However, when the child grows up, he has no right to object unless there has been an alteration or change in the will, in which case he has the right to restore it to what the deceased had originally intended."

5487 - وَ كَتَبَ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ رَضِيَ اَللَّهُ عَنْهُ إِلَى أَبِي مُحَمَّدٍ اَلْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : رَجُلٌ أَوْصَى إِلَى وَلَدِهِ وَ فِيهِمْ كِبَارٌ قَدْ أَدْرَكُوا وَ فِيهِمْ صِغَارٌ أَ يَجُوزُ لِلْكِبَارِ أَنْ يُنْفِذُوا اَلْوَصِيَّةَ وَ يَقْضُوا دَيْنَهُ لِمَنْ صَحَّحَ عَلَى اَلْمَيِّتِ بِشُهُودٍ عُدُولٍ قَبْلَ أَنْ يُدْرِكَ اَلصِّغَارُ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ "عَلَى اَلْأَكَابِرِ مِنَ اَلْوُلْدِ أَنْ يَقْضُوا دَيْنَ أَبِيهِمْ وَ لاَ يَحْبِسُوهُ بِذَلِكَ".

Hadith.5487 - Muhammad bin Al-Hasan Al-Saffar, may Allah (swt) be pleased with him, wrote to Abu Muhammad Imam Hasan ibn Ali Al-Askari (as) about a man who made his children the executors of his will, among them adults who are mature and minors who are not mature yet. He asked if it was permissible for the adults to execute the will and settle their father's debts, proven against the deceased by trustworthy witnesses, before the minors reached maturity. Abu Muhammad (as) replied: "It is obligatory upon the adult children to settle their father's debts and not delay this obligation."

5488 - رَوَى عَمْرُو بْنُ سَعِيدٍ اَلْمَدَائِنِيُّ عَنْ مُحَمَّدِ بْنِ عُمَرَ اَلسَّابَاطِيِّ قَالَ : سَأَلْتُ أَبَا جَعْفَرٍ يَعْنِي اَلثَّانِيَ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَوْصَى إِلَيَّ وَ أَمَرَنِي أَنْ أُعْطِيَ عَمّاً لَهُ فِي كُلِّ سَنَةٍ شَيْئاً فَمَاتَ اَلْعَمُّ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "أَعْطِ وَرَثَتَهُ".

Hadith.5488 - Amr ibn Sa'id Al-Mada'ini narrated from Muhammad ibn Umar Al-Sabati who said: I asked Abu Ja'far Al-Thani (as), (the second (as)), about a man who had appointed me as his executor and instructed to give something to his uncle every year. The uncle then passed away. Abu Jafar (as) wrote in response: "Give it to his heirs."

5489 - وَ رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ اَلْبَاقِرِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ أَوْصَى لآِخَرَ وَ اَلْمُوصَى لَهُ غَائِبٌ فَتُوُفِّيَ اَلَّذِي أُوصِيَ لَهُ قَبْلَ اَلْمُوصِي قَالَ "اَلْوَصِيَّةُ لِوَارِثِ اَلَّذِي أُوصِيَ لَهُ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "مَنْ أَوْصَى لِأَحَدٍ شَاهِدٍ أَوْ غَائِبٍ فَتُوُفِّيَ اَلْمُوصَى لَهُ قَبْلَ اَلْمُوصِي فَالْوَصِيَّةُ لِوَارِثِ اَلَّذِي أُوصِيَ لَهُ إِلاَّ أَنْ يَرْجِعَ فِي وَصِيَّتِهِ قَبْلَ أَنْ يَمُوتَ" ".

Hadith.5489 - Asim ibn Humaid narrated from Muhammad ibn Qays from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) who said: "Commander of the Faithful (as) ruled concerning a man who made a bequest to another, but the person to whom the bequest was made was absent and died before the one who made the bequest. Imam (as) said: 'The bequest is for the heir of the one to whom it was made.' Imam (as) also said: 'Whoever makes a bequest to someone, whether present or absent, and the beneficiary dies before the one who made the bequest, then the bequest goes to the heir of the beneficiary, unless the testator revokes the bequest before his own death.'"

5490 - وَ رَوَى اَلْعَبَّاسُ بْنُ عَامِرٍ عَنْ مُثَنًّى قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ أُوصِيَ لَهُ بِوَصِيَّةٍ فَمَاتَ قَبْلَ أَنْ يَقْبِضَهَا وَ لَمْ يَتْرُكْ عَقِباً قَالَ "اُطْلُبْ لَهُ وَارِثاً أَوْ مَوْلًى فَادْفَعْهَا إِلَيْهِ" قُلْتُ فَإِنْ لَمْ يُعْلَمْ لَهُ وَلِيُّ قَالَ "اِجْهَدْ أَنْ تَقْدِرَ لَهُ عَلَى وَلِيٍّ فَإِنْ لَمْ تَجِدْهُ وَ عَلِمَ اَللَّهُ عَزَّ وَ جَلَّ مِنْكَ اَلْجَهْدَ فَتَصَدَّقْ بِهَا".

Hadith.5490 - Al-Abbas ibn Amir narrated from Muthanna who said: I asked Imam (as) about a man for whom a bequest was made, but he died before receiving it and left no offspring. Imam (as) said: "Seek an heir or his mawla (guardian) and give it to him." I asked: "What if no heir is known?" Imam (as) replied: "Exert yourself in searching for an heir for him, and if you cannot find one and Allah (swt), the Exalted, knows of your sincere effort, then give it in charity."

5491 - رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ : أَوْصَتْ إِلَيَّ اِمْرَأَةٌ مِنْ أَهْلِ بَيْتِي بِمَالِهَا وَ أَمَرَتْ أَنْ يُعْتَقَ عَنْهَا وَ يُحَجَّ وَ يُتَصَدَّقَ فَلَمْ يَبْلُغْ ذَلِكَ فَسَأَلْتُ أَبَا حَنِيفَةَ فَقَالَ يُجْعَلُ ذَلِكَ أَثْلاَثاً ثُلُثاً فِي اَلْحَجِّ وَ ثُلُثاً فِي اَلْعِتْقِ وَ ثُلُثاً فِي اَلصَّدَقَةِ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقُلْتُ لَهُ إِنَّ اِمْرَأَةً مِنْ أَهْلِي مَاتَتْ وَ أَوْصَتْ إِلَيَّ بِثُلُثِ مَالِهَا وَ أَمَرَتْ أَنْ يُعْتَقَ عَنْهَا وَ يُحَجَّ عَنْهَا وَ يُتَصَدَّقَ عَنْهَا فَنَظَرْتُ فِيهِ فَلَمْ يَبْلُغْ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "اِبْدَأْ بِالْحَجِّ فَإِنَّهُ فَرِيضَةٌ مِنْ فَرَائِضِ اَللَّهِ عَزَّ وَ جَلَّ وَ اِجْعَلْ مَا بَقِيَ طَائِفَةً فِي اَلْعِتْقِ وَ طَائِفَةً فِي اَلصَّدَقَةِ" فَأَخْبَرْتُ أَبَا حَنِيفَةَ بِقَوْلِ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَرَجَعَ عَنْ قَوْلِهِ وَ قَالَ بِقَوْلِ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ.

Hadith.5491 - Muhammad ibn Abi Umayr narrated from Muawiyah ibn Ammar who said: A woman from my family entrusted me with her wealth and instructed that emancipation (of slaves) be made on her behalf, that Hajj be performed, and that charity be given. However, the amount left was insufficient to cover all that. I consulted Abu Hanifah, and he said: "It should be divided into three parts - one-third for Hajj, one-third for emancipation, and one-third for charity." Then I went to Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) and said to him: "A woman from my family passed away and entrusted me with one-third of her wealth, instructing that Hajj be performed on her behalf, emancipation be made, and charity be given. But the amount was not enough to fulfill all these." Imam (as) said: "Start with Hajj, for it is an obligation from the obligations of Allah (swt), the Exalted. Then divide what remains - part of it for emancipation and part for charity." I informed Abu Hanifah of the statement of Abu Abdullah (as), and he withdrew his previous opinion and accepted the guidance of Abu Abdullah (as).

5492 - وَ رَوَى اَلْحَسَنُ بْنُ عَلِيِّ بْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ : سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ كَانَ فِي سَفَرٍ وَ مَعَهُ جَارِيَةٌ لَهُ وَ غُلاَمَانِ مَمْلُوكَانِ فَقَالَ لَهُمَا أَنْتُمَا أَحْرَارٌ لِوَجْهِ اَللَّهِ فَاشْهَدَا أَنَّ مَا فِي بَطْنِ جَارِيَتِي هَذِهِ مِنِّي فَوَلَدَتْ غُلاَماً فَلَمَّا قَدِمُوا عَلَى اَلْوَرَثَةِ أَنْكَرُوا ذَلِكَ وَ اِسْتَرَقُّوهُمْ ثُمَّ إِنَّ اَلْغُلاَمَيْنِ أُعْتِقَا بَعْدُ فَشَهِدَا بَعْدَ مَا أُعْتِقَا أَنَّ مَوْلَيهُمَا اَلْأَوَّلَ أَشْهَدَهُمَا أَنَّ مَا فِي بَطْنِ جَارِيَتِهِ مِنْهُ قَالَ "تَجُوزُ شَهَادَتُهُمَا لِلْغُلاَمِ وَ لاَ يَسْتَرِقَّهُمَا اَلْغُلاَمُ اَلَّذِي شَهِدَا لَهُ لِأَنَّهُمَا أَثْبَتَا نَسَبَهُ".

Hadith.5492 - Al-Hasan ibn Ali ibn Faddal narrated from Dawud ibn Farqad who said: Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a man who was on a journey with a female slave and two male servant slaves. The man said to the two male slaves, "You both are free for the sake of Allah (swt). Bear witness that what is in the womb of this bondwoman is from me." Later, the bondwoman gave birth to a boy. When they returned to the man's heirs, the heirs denied the claim and enslaved the boy and the two male servants. Afterward, the two male slaves were emancipated, and after their emancipation, they testified that their former master had made them witness that the child in the womb of the bondwoman was indeed his child. Imam Jafar Al-Sadiq (as) said: "Their testimony is valid in favor of the boy, and the boy cannot enslave them because they have established his lineage."

5493 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي جَمِيلَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَوْصَى عِنْدَ مَوْتِهِ وَ قَالَ أَعْتِقْ فُلاَناً وَ فُلاَناً وَ فُلاَناً حَتَّى ذَكَرَ خَمْسَةً فَنُظِرَ فِي ثُلُثِهِ فَلَمْ يَبْلُغْ ثُلُثُهُ أَثْمَانَ قِيمَةِ اَلْمَمَالِيكِ اَلْخَمْسَةِ اَلَّذِينَ أَمَرَ بِعِتْقِهِمْ قَالَ "يُنْظَرُ إِلَى اَلَّذِينَ سَمَّاهُمْ وَ بَدَأَ بِعِتْقِهِمْ فَيُقَوَّمُونَ وَ يُنْظَرُ إِلَى ثُلُثِهِ فَيُعْتَقُ مِنْهُ أَوَّلُ شَيْءٍ ذَكَرَ ثُمَّ اَلثَّانِي وَ اَلثَّالِثُ ثُمَّ اَلرَّابِعُ ثُمَّ اَلْخَامِسُ فَإِنْ عَجَزَ اَلثُّلُثُ كَانَ فِي اَلَّذِي سَمَّى آخِراً لِأَنَّهُ أَعْتَقَ بَعْدَ مَبْلَغِ اَلثُّلُثِ بِمَا لاَ يَمْلِكُ فَلاَ يَجُوزُ لَهُ ذَلِكَ".

Hadith.5493 - Al-Hasan ibn Mahbub narrated from Abu Jamilah from Humran from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who, on his deathbed, made a will saying, "Free so-and-so, and so-and-so, and so-and-so," until he mentioned five individuals. When his estate was assessed, it was found that one-third of his wealth was not enough to cover the value of the five slaves he had ordered to be freed. Imam (as) said: "The individuals he named should be evaluated according to their order of mention, starting with the first. They should be valued, and their emancipation should proceed from the first he mentioned, then the second, the third, the fourth, and finally the fifth. If the one-third of the estate runs out before reaching the last, then the last named does not get freed because the man ordered their emancipation beyond the limit of what he lawfully owned, and thus it is not permissible."

5494 - وَ رَوَى اَلْعَلاَءُ بْنُ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ حَضَرَهُ اَلْمَوْتُ فَأَعْتَقَ غُلاَمَهُ وَ أَوْصَى بِوَصِيَّةٍ فَكَانَ أَكْثَرَ مِنَ اَلثُّلُثِ قَالَ "يُمْضَى عِتْقُ اَلْغُلاَمِ وَ يَكُونُ اَلنُّقْصَانُ فِيمَا بَقِيَ".

Hadith.5494 - Al-Alaa ibn Razin narrated from Muhammad ibn Muslim from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) who said: I asked Imam (as) about a man who, when death approached him, freed his slave and made a will, but the total of his bequests exceeded one-third of his estate. Imam (as) replied: "The emancipation of the slave is to be carried out, and any reduction should be applied to what remains (of the bequests beyond the one-third limit)."

5495 - وَ رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَوْصَى عِنْدَ مَوْتِهِ بِمَالٍ لِذَوِي قَرَابَتِهِ وَ أَعْتَقَ مَمْلُوكاً فَكَانَ جَمِيعُ مَا أَوْصَى بِهِ يَزِيدُ عَلَى اَلثُّلُثِ كَيْفَ يُصْنَعُ فِي وَصِيَّتِهِ فَقَالَ "يُبْدَأُ بِالْعِتْقِ فَيُنْفَذُ".

Hadith.5495 - Ahmad ibn Muhammad ibn Isa narrated from Abu Hammam Ismail ibn Hammam from Abu Al-Hasan (as) regarding a man who, at the time of his death, made a will bequeathing wealth to his relatives and also freed a slave. However, the total of what he bequeathed exceeded one-third of his estate. He was asked how this should be handled concerning his will. Imam (as) replied: "The emancipation (of the slave) should be carried out first."

5496 - وَ رَوَى اَلنَّضْرُ بْنُ شُعَيْبٍ عَنْ خَالِدِ بْنِ مَادٍّ عَنِ اَلْجَازِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ تُوُفِّيَ فَتَرَكَ جَارِيَةً أَعْتَقَ ثُلُثَهَا فَتَزَوَّجَهَا اَلْوَصِيُّ قَبْلَ أَنْ يُقْسَمَ شَيْءٌ مِنَ اَلْمِيرَاثِ "أَنَّهَا تُقَوَّمُ وَ تُسْتَسْعَى هِيَ وَ زَوْجُهَا فِي بَقِيَّةِ ثَمَنِهَا بَعْدَ مَا تُقَوَّمُ فَمَا أَصَابَ اَلْمَرْأَةَ مِنْ عِتْقٍ أَوْ رِقٍّ جَرَى عَلَى وَلَدِهَا".

Hadith.5496 - Al-Nadr ibn Shuayb narrated from Khalid ibn Maad from Al-Jazi from Abu Abdullah (as) regarding a man who passed away and left behind a slave woman of whom he had freed one-third. The executor of his will married her before any division of the inheritance had taken place. Imam (as) said: "She should be appraised (for her full value), and both she and her husband must work to pay off the remaining value of her price after her appraisal. Whatever state - whether freedom or servitude - applies to the woman will also apply to her children."

5497 - وَ رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ اَلْبَزَنْطِيُّ عَنْ أَحْمَدَ بْنِ زِيَادٍ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ تَحْضُرُهُ اَلْوَفَاةُ وَ لَهُ مَمَالِيكُ لِخَاصَّةِ نَفْسِهِ وَ مَمَالِيكُ فِي اَلشِّرْكَةِ مَعَ رَجُلٍ آخَرَ فَيُوصِي فِي وَصِيَّتِهِ مَمَالِيكِي أَحْرَارٌ مَا خَلاَ مَمَالِيكِيَ اَلَّذِينَ فِي اَلشِّرْكَةِ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "يُقَوَّمُونَ عَلَيْهِ إِنْ كَانَ مَالُهُ يَحْتَمِلُ ثُمَّ هُمْ أَحْرَارٌ".

Hadith.5497 - Ahmad ibn Muhammad ibn Abi Nasr Al-Bazanti narrated from Ahmad ibn Ziyad who said: I asked Abu Al-Hasan (as) about a man who was on his deathbed and had slaves solely for himself and others jointly owned with another person. In his will, he stated, "My slaves are free, except for those who are in partnership." Imam (as) wrote in response: "They should be appraised against his estate, and if his wealth can cover it, then they are free."

5498 - وَ رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ سُوَيْدٍ اَلْقَلاَّءِ عَنْ أَيُّوبَ بْنِ اَلْحُرِّ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ إِنَّ عَلْقَمَةَ بْنَ مُحَمَّدٍ أَوْصَى أَنْ أُعْتِقَ عَنْهُ رَقَبَةً فَأَعْتَقْتُ عَنْهُ اِمْرَأَةً أَ فَتُجْزِيهِ أَوْ أُعْتِقُ عَنْهُ مِنْ مَالِي قَالَ "يُجْزِيهِ" ثُمَّ قَالَ "إِنَّ فَاطِمَةَ أُمَّ اِبْنِي أَوْصَتْ أَنْ أُعْتِقَ عَنْهَا رَقَبَةً فَأَعْتَقْتُ عَنْهَا اِمْرَأَةً".

Hadith.5498 - Muhammad ibn Ismaʿil ibn Baziʿ narrated from Ali ibn Al-Nuʿman, from Suwayd Al-Qallaʾ, from Ayyub ibn Al-Hurr, from Abu Bakr Al-Haḍrami, who said: I asked Abu Abdullah (as), "Alqamah ibn Muhammad instructed me in his will to free a slave on his behalf, so I freed a female slave for him. Is that sufficient, or should I free another from my own wealth?" Imam (as) replied: "It suffices him." Then Imam (as) added, "Indeed, Faṭimah, the mother of my son, had instructed me to free a slave on her behalf, so I freed a female slave for her."

5499 - وَ رَوَى مُعَاوِيَةُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ مَاتَ وَ أَوْصَى أَنْ يُحَجَّ عَنْهُ قَالَ "إِنْ كَانَ صَرُورَةً حُجَّ عَنْهُ مِنْ وَسَطِ اَلْمَالِ وَ إِنْ كَانَ غَيْرَ صَرُورَةٍ فَمِنَ اَلثُّلُثِ".

Hadith.5499 - Muawiyah ibn Ammar narrated from Abu Abdullah (as) who said: I asked Imam (as) about a man who died and had instructed that Hajj be performed on his behalf. Imam (as) replied: "If he had never performed Hajj (was a ṣarurah), then Hajj should be performed on his behalf from the middle of his wealth. But if he was not a ṣarurah, then it should be performed from one-third of his wealth."

5500 - وَ قَالَ : فِي اِمْرَأَةٍ أَوْصَتْ بِمَالٍ فِي عِتْقٍ وَ حَجٍّ وَ صَدَقَةٍ فَلَمْ يَبْلُغْ قَالَ "اِبْدَأْ بِالْحَجِّ فَإِنَّهُ مَفْرُوضٌ فَإِنْ بَقِيَ شَيْءٌ فَاجْعَلْ فِي اَلصَّدَقَةِ طَائِفَةً وَ فِي اَلْعِتْقِ طَائِفَةً".

Hadith.5500 - And Imam (as) said regarding a woman who bequeathed her wealth for emancipation (freeing slaves), performing Hajj, and giving charity, but her wealth was insufficient: "Begin with Hajj because it is an obligation. If anything remains, allocate a portion for charity and a portion for emancipation."

5501 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَوْصَى بِثَلاَثِينَ دِينَاراً يُعْتَقُ بِهَا رَجُلٌ مِنْ أَصْحَابِنَا فَلَمْ يُوجَدْ بِذَلِكَ قَالَ "يُشْتَرَى مِنَ اَلنَّاسِ فَيُعْتَقُ".

Hadith.5501 - Ibn Abi Umayr narrated from Ali ibn Abi Hamzah who said: I asked Abu Al-Hasan (as) about a man who bequeathed thirty dinar for the emancipation of a man from among our companions, but no such person was found. Imam (as) said: "A person should be purchased from among the people and then emancipated."

5502 - وَ رَوَى عَلِيُّ بْنُ أَبِي حَمْزَةَ عَنْهُ أَنَّهُ قَالَ : "فَلْيَشْتَرُوا مِنْ عُرْضِ اَلنَّاسِ مَا لَمْ يَكُنْ نَاصِبِيّاً ".

Hadith.5502 - Ali ibn Abi Hamzah narrated from Imam (as) that he said: "Then let them purchase from among the general people as long as he is not a Naṣibi (one who harbors enmity towards the Ahl Al-Bayt (as))."

5503 - وَ رَوَى أَبَانُ بْنُ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ اَلشَّيْخِ يَعْنِي مُوسَى بْنَ جَعْفَرٍ عَنْ أَبِيهِ عَ أَنَّهُ قَالَ : "إِنَّ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مَاتَ وَ تَرَكَ سِتِّينَ مَمْلُوكاً فَأَعْتَقَ ثُلُثَهُمْ فَأَقْرَعْتُ بَيْنَهُمْ وَ أَعْتَقْتُ اَلثُّلُثَ".

Hadith.5503 - Aban ibn Uthman narrated from Muhammad ibn Marwan from the Shaykh, meaning Imam Musa ibn Jafar Al-Kadhim (as), from his father, Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), peace be upon them both, that Imam (as) said: "Indeed, Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), passed away and left sixty servants. He freed one-third of them, then I drew lots among the remaining ones and freed another one-third."

5504 - وَ رَوَى اَلْقَاسِمُ مُحَمَّدٌ اَلْجَوْهَرِيُّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ : سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ مُحَرَّرَةٍ كَانَ أَعْتَقَهَا أَخِي وَ قَدْ كَانَتْ تَخْدُمُ اَلْجَوَارِيَ وَ كَانَتْ فِي عِيَالِهِ فَأَوْصَانِي أَنْ أُنْفِقَ عَلَيْهَا مِنَ اَلْوَسَطِ فَقَالَ "إِنْ كَانَتْ مَعَ اَلْجَوَارِي وَ أَقَامَتْ عَلَيْهِمْ فَأَنْفِقْ عَلَيْهَا وَ اِتَّبِعْ وَصِيَّتَهُ".

Hadith.5504 - Al-Qasim Muhammad Al-Jawhari narrated from Ali ibn Abi Hamzah from Abu Basir, who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), about a freed woman whom my brother had emancipated. She used to serve the maidservants and was living among his family. He had instructed me to spend on her moderately. Abu Jafar (as), said: "If she remained with the maidservants and continued serving them, then spend on her and follow his will."

5505 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَوْصَى أَنْ يُعْتَقَ عَنْهُ نَسَمَةٌ مِنْ ثُلُثِهِ بِخَمْسِمِائَةِ دِرْهَمٍ فَاشْتَرَى اَلْوَصِيُّ نَسَمَةً بِأَقَلَّ مِنْ خَمْسِمِائَةِ دِرْهَمٍ وَ فَضَلَتْ فَضْلَةٌ فَمَا تَرَى فِي اَلْفَضْلَةِ قَالَ "تُدْفَعُ إِلَى اَلنَّسَمَةِ مِنْ قَبْلِ أَنْ تُعْتَقَ ثُمَّ تُعْتَقُ عَنِ اَلْمَيِّتِ".

Hadith.5505 - Al-Hasan ibn Mahbub narrated from Abu Ayyub from Sama'ah, who said: I asked Abu Abdullah (as), about a man who had made a will that a soul be freed on his behalf from one-third of his wealth with five hundred dirhams. The executor of the will bought a soul for less than five hundred, and some amount remained. What do you say about the remaining amount? Imam (as) said: "It should be given to the purchased soul before it is freed, and then it should be freed on behalf of the deceased."

5506 - رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي مُكَاتَبٍ كَانَتْ تَحْتَهُ اِمْرَأَةٌ حُرَّةٌ فَأَوْصَتْ لَهُ عِنْدَ مَوْتِهَا بِوَصِيَّةٍ فَقَالَ "أَهْلُ اَلْمِيرَاثِ لاَ تَجُوزُ وَصِيَّتُهَا لَهُ إِنَّهُ مُكَاتَبٌ لَمْ يُعْتَقْ" فَقَضَى عَلَيْهِ اَلسَّلاَمُ "أَنَّهُ يَرِثُ بِحِسَابِ مَا أُعْتِقَ مِنْهُ وَ يَجُوزُ لَهُ مِنَ اَلْوَصِيَّةِ بِحِسَابِ مَا أُعْتِقَ مِنْهُ" وَ قَضَى عَلَيْهِ اَلسَّلاَمُ فِي مُكَاتَبٍ أُوصِيَ لَهُ بِوَصِيَّةٍ وَ قَدْ قَضَى نِصْفَ مَا عَلَيْهِ فَأَجَازَ لَهُ نِصْفَ اَلْوَصِيَّةِ وَ قَضَى فِي مُكَاتَبٍ قَضَى رُبُعَ مَا عَلَيْهِ فَأُوصِيَ لَهُ بِوَصِيَّةٍ فَأَجَازَ لَهُ رُبُعَ اَلْوَصِيَّةِ وَ قَالَ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ أَوْصَى لِمُكَاتَبَتِهِ وَ قَدْ قَضَتْ سُدُسَ مَا كَانَ عَلَيْهَا فَأَجَازَ لَهَا بِحِسَابِ مَا أُعْتِقَ مِنْهَا".

Hadith.5506 - Asim ibn Humayd narrated from Muhammad ibn Qays from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: "The Commander of the Faithful (as), peace be upon him, ruled concerning a contracted slave (mukatab) who was married to a free woman. She made a bequest for him at the time of her death. Imam (as) said: 'The people entitled to inheritance cannot have her will executed for him because he is a mukatab who has not been freed.' Then Imam (as), peace be upon him, ruled that he would inherit in proportion to what had been freed of him and that the will for him would be valid in proportion to what had been freed of him." Imam (as) also ruled regarding a mukatab for whom a will had been made, and he had paid half of what was due upon him, that half of the will was valid for him. Imam (as) also ruled regarding a mukatab who had paid a quarter of what was due upon him and for whom a will had been made, that a quarter of the will was valid for him. Imam (as) said about a man who made a will for his female mukatabah and she had paid one-sixth of what was due upon her, that the will was valid for her in proportion to what had been freed of her.

5507 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ كَانَتْ لَهُ أُمُّ وَلَدٍ وَ لَهُ مِنْهَا غُلاَمٌ فَلَمَّا حَضَرَتْهُ اَلْوَفَاةُ أَوْصَى لَهَا بِأَلْفَيْ دِرْهَمٍ أَوْ بِأَكْثَرَ لِلْوَرَثَةِ أَنْ يَسْتَرِقُّوهَا فَقَالَ "لاَ بَلْ تُعْتَقُ مِنْ ثُلُثِ اَلْمَيِّتِ وَ تُعْطَى مَا أَوْصَى لَهَا بِهِ".

Hadith.5507 - Al-Hasan ibn Mahbub narrated from Jamil ibn Salih from Abu Ubaydah, who said: I asked Abu Abdullah (as), about a man who had a slave woman with whom he had a son. When death approached him, he bequeathed for her two thousand dirhams or more and instructed his heirs to enslave her. Imam (as) said: "No, rather she should be freed from one-third of the deceased's estate and given what he had bequeathed for her."

5508 - وَ رُوِيَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ اَلْبَزَنْطِيِّ قَالَ : نَسَخْتُ مِنْ كِتَابٍ بِخَطِّ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ فُلاَنٌ مَوْلاَكَ تُوُفِّيَ اِبْنُ أَخٍ لَهُ فَتَرَكَ أُمَّ وَلَدٍ لَهُ لَيْسَ لَهَا وَلَدٌ وَ أَوْصَى لَهَا بِأَلْفِ دِرْهَمٍ هَلْ تَجُوزُ اَلْوَصِيَّةُ وَ هَلْ يَقَعُ عَلَيْهَا عِتْقٌ وَ مَا حَالُهَا رَأْيَكَ فَدَتْكَ نَفْسِي فِي ذَلِكَ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "تُعْتَقُ مِنَ اَلثُّلُثِ وَ لَهَا اَلْوَصِيَّةُ".

Hadith.5508 - It was narrated from Ahmad ibn Muhammad ibn Abi Nasr Al-Bazanti, who said: I copied from a book in the handwriting of Abu Al-Hasan (as): "A certain person, your master, passed away, leaving behind a paternal nephew who also passed away. The nephew left behind an umm walad (a concubine who bore him no children) and bequeathed to her a thousand dirhams. Does the bequest hold validity, and does she receive emancipation? What is her status? May I be your ransom, I seek your opinion on this matter." Imam (as) wrote back: "She is to be freed from one-third (of the estate), and she has the bequest."

5509 - رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ أَوْصَى لِرَجُلٍ بِسَيْفٍ وَ كَانَ فِي جَفْنٍ وَ عَلَيْهِ حِلْيَةٌ فَقَالَ لَهُ اَلْوَرَثَةُ إِنَّمَا لَكَ اَلنَّصْلُ وَ لَيْسَ لَكَ اَلسَّيْفُ فَقَالَ "لاَ بَلِ اَلسَّيْفُ بِمَا فِيهِ لَهُ" قَالَ قُلْتُ لَهُ رَجُلٌ أَوْصَى بِصُنْدُوقٍ لِرَجُلٍ وَ كَانَ فِيهِ مَالٌ فَقَالَ اَلْوَرَثَةُ إِنَّمَا لَكَ اَلصُّنْدُوقُ وَ لَيْسَ لَكَ اَلْمَالُ فَقَالَ "اَلصُّنْدُوقُ بِمَا فِيهِ لَهُ".

Hadith.5509 - Ahmad ibn Muhammad ibn Abi Nasr narrated from Abu Jamilah from Imam Ali ibn Musa Ar-Ridha (as), who said: I asked him about a man who bequeathed a sword to another man, and the sword was in its sheath and adorned with decorations. The heirs said to him, "Only the blade belongs to you, not the sword (with its accessories)." Imam (as) said: "No, rather the sword with everything it contains belongs to him." I said to Imam (as): "A man bequeathed a box to another man, and there was money inside it. The heirs said: 'Only the box belongs to you, not the money.'" Imam (as) said: "The box with everything it contains belongs to him."

5510 - وَ رَوَى مُحَمَّدُ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ هِلاَلٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ قَالَ هَذِهِ اَلسَّفِينَةُ لِفُلاَنٍ وَ لَمْ يُسَمِّ مَا فِيهَا وَ فِيهَا طَعَامٌ أَ يُعْطَاهَا اَلرَّجُلُ وَ مَا فِيهَا قَالَ "هِيَ لِلَّذِي أَوْصَى لَهُ بِهَا إِلاَّ أَنْ يَكُونَ صَاحِبُهَا اِسْتَثْنَى مَا فِيهَا وَ لَيْسَ لِلْوَرَثَةِ شَيْءٌ ".

Hadith.5510 - Muhammad ibn Al-Husayn narrated from Muhammad ibn Abdullah ibn Hilal from Uqbah ibn Khalid from Abu Abdullah (as), who said: I asked Imam (as) about a man who said: "This ship belongs to so-and-so," without specifying what was inside it, and there was food in it. Should the man be given the ship and what is inside it? Imam (as) said: "It belongs to the one to whom it was bequeathed, unless its owner explicitly excluded what was inside it. The heirs have no claim over it."

5511 - رَوَى زُرْعَةُ عَنْ سَمَاعَةَ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ مَاتَ وَ لَهُ بَنُونَ وَ بَنَاتٌ صِغَارٌ وَ كِبَارٌ مِنْ غَيْرِ وَصِيَّةٍ وَ لَهُ خَدَمٌ وَ مَمَالِيكُ وَ عُقَدٌ كَيْفَ يَصْنَعُ اَلْوَرَثَةُ بِقِسْمَةِ ذَلِكَ اَلْمِيرَاثِ قَالَ "إِنْ قَامَ رَجُلٌ ثِقَةٌ قَاسَمَهُمْ ذَلِكَ كُلَّهُ فَلاَ بَأْسَ".

Hadith.5511 - Zur'ah narrated from Sama'ah, who said: I asked Imam (as) about a man who died and left behind sons and daughters, both young and old, without leaving a will. He also had servants, slaves, and jewelry. How should the heirs divide that inheritance? Imam (as) said: "If a trustworthy man undertakes the division of all that among them, then there is no harm in it."

5512 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ بَيْنِي وَ بَيْنَهُ قَرَابَةٌ مَاتَ وَ تَرَكَ أَوْلاَداً صِغَاراً وَ تَرَكَ مَمَالِيكَ لَهُ غِلْمَاناً وَ جَوَارِيَ وَ لَمْ يُوصِ فَمَا تَرَى فِيمَنْ يَشْتَرِي مِنْهُمُ اَلْجَارِيَةَ فَيَتَّخِذُهَا أُمَّ وَلَدٍ وَ مَا تَرَى فِي بَيْعِهِمْ فَقَالَ "إِنْ كَانَ لَهُمْ وَلِيٌّ يَقُومُ بِأَمْرِهِمْ بَاعَ عَلَيْهِمْ وَ نَظَرَ لَهُمْ كَانَ مَأْجُوراً فِيهِمْ" قُلْتُ فَمَا تَرَى فِيمَنْ يَشْتَرِي مِنْهُمُ اَلْجَارِيَةَ فَيَتَّخِذُهَا أُمَّ وَلَدٍ قَالَ "لاَ بَأْسَ بِذَلِكَ إِذَا بَاعَ عَلَيْهِمُ اَلْقَيِّمُ لَهُمْ اَلنَّاظِرُ فِيمَا يُصْلِحُهُمْ وَ لَيْسَ لَهُمْ أَنْ يَرْجِعُوا عَمَّا صَنَعَ اَلْقَيِّمُ لَهُمُ اَلنَّاظِرُ فِيمَا يُصْلِحُهُمْ".

Hadith.5512 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab, who said: I asked Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (as), about a man related to me who died and left behind young children and male and female slaves. He did not leave a will. What is your opinion regarding someone who buys a female slave from them and takes her as an umm walad (a concubine who bears a child)? And what is your opinion on selling them? Imam (as) said: "If they have a guardian who manages their affairs, sells on their behalf, and looks after their interests, then he will be rewarded for it." I said: "What do you say about someone who buys a female slave from them and takes her as an umm walad?" Imam (as) said: "There is no harm in that if the guardian responsible for their welfare sells to him, considering what is in their best interest. They have no right to revoke what the guardian, acting in their best interest, has done."

5513 - رَوَى مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ رَضِيَ اَللَّهُ عَنْهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ رَيَّانَ قَالَ : كَتَبْتُ إِلَيْهِ يَعْنِي عَلِيَّ بْنَ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ أَسْأَلُهُ عَنْ إِنْسَانٍ أَوْصَى بِوَصِيَّةٍ فَلَمْ يَحْفَظِ اَلْوَصِيُّ إِلاَّ بَاباً وَاحِداً مِنْهَا كَيْفَ يَصْنَعُ فِي اَلْبَاقِي فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ "اَلْأَبْوَابَ اَلْبَاقِيَةَ اِجْعَلْهَا فِي اَلْبِرِّ".

Hadith.5513 - Muhammad ibn Al-Hasan Al-Saffar, may Allah (swt) be pleased with him, narrated from Sahl ibn Ziyad from Muhammad ibn Rayyan, who said: I wrote to Imam (as) - meaning Imam Ali ibn Muhammad Al-Hadi (as) - asking about a person who had made a will, but the executor only remembered one part of it. What should be done with the remaining parts? Imam (as) replied: "Allocate the remaining parts to charitable acts."

5514 - رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْحُسَيْنِ بْنِ إِبْرَاهِيمَ اَلْهَمْدَانِيِّ قَالَ : كَتَبْتُ مَعَ مُحَمَّدِ بْنِ يَحْيَى هَلْ لِلْوَصِيِّ أَنْ يَشْتَرِيَ شَيْئاً مِنْ مَالِ اَلْمَيِّتِ إِذَا بِيعَ فِيمَنْ زَادَ يَزِيدُ وَ يَأْخُذُ لِنَفْسِهِ فَقَالَ "يَجُوزُ إِذَا اِشْتَرَى صَحِيحاً".

Hadith.5514 - Muhammad ibn Ahmad ibn Yahya narrated from Al-Husayn ibn Ibrahim Al-Hamdani, who said: I wrote along with Muhammad ibn Yahya asking whether the executor of a will is permitted to purchase something from the deceased's estate when it is sold to the highest bidder and take it for himself. Imam (as) replied: "It is permissible if he purchases it properly."

5515 - رَوَى اَلْحَسَنُ بْنُ عَلِيٍّ اَلْوَشَّاءُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ وَصِيِّ عَلِيِّ بْنِ اَلسَّرِيِّ قَالَ : قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ إِنَّ عَلِيَّ بْنَ اَلسَّرِيِّ تُوُفِّيَ وَ أَوْصَى إِلَيَّ فَقَالَ "رَحِمَهُ اَللَّهُ" قُلْتُ وَ إِنَّ اِبْنَهُ جَعْفَراً وَقَعَ عَلَى أُمِّ وَلَدٍ لَهُ فَأَمَرَنِي أَنْ أُخْرِجَهُ مِنَ اَلْمِيرَاثِ فَقَالَ لِي "أَخْرِجْهُ إِنْ كُنْتَ صَادِقاً فَسَيُصِيبُهُ خَبَلٌ " قَالَ فَرَجَعْتُ فَقَدَّمَنِي إِلَى أَبِي يُوسُفَ اَلْقَاضِي فَقَالَ لَهُ أَصْلَحَكَ اَللَّهُ أَنَا جَعْفَرُ بْنُ عَلِيِّ بْنِ اَلسَّرِيِّ وَ هَذَا وَصِيُّ أَبِي فَمُرْهُ أَنْ يَدْفَعَ إِلَيَّ مِيرَاثِي مِنْ أَبِي فَقَالَ لِي مَا تَقُولُ فَقُلْتُ نَعَمْ هَذَا جَعْفَرُ بْنُ عَلِيِّ بْنِ اَلسَّرِيِّ وَ أَنَا وَصِيُّ عَلِيِّ بْنِ اَلسَّرِيِّ قَالَ فَادْفَعْ إِلَيْهِ مَالَهُ فَقُلْتُ لَهُ أُرِيدُ أَنْ أُكَلِّمَكَ قَالَ فَادْنُ مِنِّي فَدَنَوْتُ حَيْثُ لاَ يَسْمَعُ أَحَدٌ كَلاَمِي فَقُلْتُ لَهُ هَذَا وَقَعَ عَلَى أُمِّ وَلَدٍ لِأَبِيهِ فَأَمَرَنِي أَبُوهُ وَ أَوْصَى إِلَيَّ أَنْ أُخْرِجَهُ مِنَ اَلْمِيرَاثِ وَ لاَ أُوَرِّثَهُ شَيْئاً فَأَتَيْتُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ بِالْمَدِينَةِ فَأَخْبَرْتُهُ وَ سَأَلْتُهُ فَأَمَرَنِي أَنْ أُخْرِجَهُ مِنَ اَلْمِيرَاثِ وَ لاَ أُوَرِّثَهُ شَيْئاً فَقَالَ اَللَّهَ إِنَّ أَبَا اَلْحَسَنِ أَمَرَكَ فَقُلْتُ نَعَمْ فَاسْتَحْلَفَنِي ثَلاَثاً ثُمَّ قَالَ لِي أَنْفِذْ مَا أَمَرَكَ فَالْقَوْلُ قَوْلُهُ قَالَ اَلْوَصِيُّ فَأَصَابَهُ اَلْخَبَلُ بَعْدَ ذَلِكَ قَالَ أَبُو مُحَمَّدٍ اَلْحَسَنُ بْنُ عَلِيٍّ اَلْوَشَّاءُ رَأَيْتُهُ بَعْدَ ذَلِكَ.

Hadith.5515 - Al-Hasan ibn Ali Al-Washa' narrated from Muhammad ibn Yahya from the executor of Ali ibn Al-Sari, who said: I said to Abu Al-Hasan (as): "Ali ibn Al-Sari has passed away and appointed me as his executor." Imam (as) said: "May Allah (swt) have mercy on him." I said: "His son Ja'far committed an act with his father's umm walad (concubine), and he instructed me to exclude him from the inheritance." Imam (as) said: "Exclude him if you are truthful, and he will suffer affliction." He (the executor) said: I returned, and Ja'far brought me before Abu Yusuf the judge. Ja'far said to him, "May Allah (swt) rectify your affairs. I am Ja'far, the son of Ali ibn Al-Sari, and this is my father's executor. Order him to give me my inheritance from my father." The judge asked me: "What do you say?" I replied: "Yes, this is Ja'far, the son of Ali ibn Al-Sari, and I am his executor." The judge said: "Then hand over his wealth to him." I said: "I wish to speak with you." He (the judge) said: "Come closer." I approached him so that no one could hear me, and I said: "This man committed an act with his father's umm walad, and his father commanded me in his will to exclude him from the inheritance and not give him anything. I went to Imam Musa ibn Jafar Al-Kadhim (as), in Medina, informed him, and sought his guidance. Imam (as) ordered me to exclude him from the inheritance and not give him anything." The judge said: "By Allah (swt), did Abu Al-Hasan command you to do this?" I said: "Yes." He (the judge) made me swear three times and then said: "Carry out what you were ordered. His (as) word is decisive." The executor said: After that, Ja'far was afflicted with madness. Abu Muhammad Al-Hasan ibn Ali Al-Washa' said: I saw him after that.

5516 - وَ تَصْدِيقُ ذَلِكَ مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اَلْعَزِيزِ بْنِ اَلْمُهْتَدِي عَنْ سَعِيدِ بْنِ سَعْدٍ قَالَ : سَأَلْتُهُ يَعْنِي أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ كَانَ لَهُ اِبْنٌ يَدَّعِيهِ فَنَفَاهُ وَ أَخْرَجَهُ مِنَ اَلْمِيرَاثِ وَ أَنَا وَصِيُّهُ فَكَيْفَ أَصْنَعُ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "لَزِمَهُ اَلْوَلَدُ لِإِقْرَارِهِ بِالْمَشْهَدِ لاَ يَدْفَعْهُ اَلْوَصِيُّ عَنْ شَيْءٍ قَدْ عَلِمَهُ".

Hadith.5516 - And the confirmation of this is what was narrated by Ahmad ibn Muhammad ibn Isa from Abdul Aziz ibn Al-Muhtadi from Sa'id ibn Sa'd, who said: 'I asked Imam (as) - meaning Abu Al-Hasan Imam Ali ibn Musa Ar-Ridha (as) - about a man who had a son whom he acknowledged and then later disowned, excluding him from the inheritance. I am his executor, so what should I do?' Imam (as) said: "The son remains legally his due to his prior public acknowledgment. The executor cannot deny him anything that is already known."

5517 - رَوَى مَنْصُورُ بْنُ حَازِمٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "اِنْقِطَاعُ يُتْمِ اَلْيَتِيمِ اَلاِحْتِلاَمُ وَ هُوَ أَشُدُّهُ وَ إِنِ اِحْتَلَمَ وَ لَمْ يُؤْنَسْ مِنْهُ رُشْدُهُ وَ كَانَ سَفِيهاً أَوْ ضَعِيفاً فَلْيُمْسِكْ عَنْهُ وَلِيُّهُ مَالَهُ".

Hadith.5517 - Mansur ibn Hazim narrated from Hisham from Abu Abdullah (as), who said: "The end of an orphan's state of orphanhood is marked by reaching puberty, and that is when he reaches his full strength. However, if he reaches puberty but no sign of maturity is observed in him, and he is foolish or weak-minded, then his guardian should withhold his wealth from him."

5518 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ مُثَنَّى بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ يَتِيمٍ قَدْ قَرَأَ اَلْقُرْآنَ وَ لَيْسَ بِعَقْلِهِ بَأْسٌ وَ لَهُ مَالٌ عَلَى يَدَيْ رَجُلٍ فَأَرَادَ اَلَّذِي عِنْدَهُ اَلْمَالُ أَنْ يَعْمَلَ بِهِ حَتَّى يَحْتَلِمَ وَ يَدْفَعَ إِلَيْهِ مَالَهُ قَالَ "وَ إِنِ اِحْتَلَمَ وَ لَمْ يَكُنْ لَهُ عَقْلٌ لَمْ يُدْفَعْ إِلَيْهِ شَيْءٌ أَبَداً".

Hadith.5518 - Ibn Abi Umayr narrated from Mathanna ibn Rashid from Abu Basir from Abu Abdullah (as), who said: I asked Imam (as) about an orphan who had memorized the Qur'an and had no deficiency in his intellect. The one holding his wealth wishes to invest it until the orphan reaches puberty and then hand over his wealth to him. Imam (as) said: "Even if he reaches puberty but does not have sound intellect, nothing should ever be handed over to him."

5519 - وَ رَوَى اَلْحَسَنُ بْنُ عَلِيٍّ اَلْوَشَّاءُ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِذَا بَلَغَ اَلْغُلاَمُ أَشُدَّهُ ثَلاَثَ عَشْرَةَ سَنَةً وَ دَخَلَ فِي اَلْأَرْبَعَ عَشْرَةَ سَنَةً وَجَبَ عَلَيْهِ مَا وَجَبَ عَلَى اَلْمُحْتَلِمِينَ اِحْتَلَمَ أَوْ لَمْ يَحْتَلِمْ وَ كُتِبَتْ عَلَيْهِ اَلسَّيِّئَاتُ وَ كُتِبَتْ لَهُ اَلْحَسَنَاتُ وَ جَازَ لَهُ كُلُّ شَيْءٍ إِلاَّ أَنْ يَكُونَ ضَعِيفاً أَوْ سَفِيهاً".

Hadith.5519 - Al-Hasan ibn Ali Al-Washa' narrated from Abdullah ibn Sinan from Abu Abdullah (as), who said: "When a boy reaches the age of thirteen and enters into his fourteenth year, what is obligatory upon those who have reached puberty becomes obligatory upon him, whether he experiences a wet dream or not. His bad deeds are recorded against him, and his good deeds are recorded for him. Everything becomes permissible for him except if he is weak-minded or foolish."

5520 - وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنْ عِيصِ بْنِ اَلْقَاسِمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلْيَتِيمَةِ مَتَى يُدْفَعُ إِلَيْهَا مَالُهَا قَالَ "إِذَا عَلِمْتَ أَنَّهَا لاَ تُفْسِدُ وَ لاَ تُضَيِّعُ" فَسَأَلْتُهُ إِنْ كَانَتْ قَدْ تَزَوَّجَتْ فَقَالَ "إِذَا تَزَوَّجَتْ فَقَدِ اِنْقَطَعَ مُلْكُ اَلْوَصِيِّ عَنْهَا".

Hadith.5520 - Safwan ibn Yahya narrated from 'Is ibn Al-Qasim from Abu Abdullah (as), who said: I asked Imam (as) about an orphan girl - when should her wealth be handed over to her? Imam (as) said: "When you know that she will neither corrupt it nor waste it." I then asked Imam (as): "What if she has gotten married?" Imam (as) said: "Once she marries, the authority of the guardian over her ends." COMPEV قَالَ مُصَنِّفُ هَذَا الْكِتَابِ رَحِمَهُ اللَّهُ يَعْنِي بِذَلِكَ إِذَا بَلَغَتْ تِسْعَ سِنِينَ. The author of this book, may Allah (swt) have mercy on him, commented: This means when she reaches the age of nine years.

5521 - وَ رَوَى مُوسَى بْنُ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "لاَ يُدْخَلُ بِالْجَارِيَةِ حَتَّى يَأْتِيَ لَهَا تِسْعُ سِنِينَ أَوْ عَشْرٌ".

Hadith.5521 - Musa ibn Bakr narrated from Zurara from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: "A girl should not be consummated in marriage until she reaches nine or ten years of age."

5522 - وَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "إِذَا بَلَغَتِ اَلْجَارِيَةُ تِسْعَ سِنِينَ دُفِعَ إِلَيْهَا مَالُهَا وَ جَازَ أَمْرُهَا فِي مَالِهَا وَ أُقِيمَتِ اَلْحُدُودُ اَلتَّامَّةُ لَهَا وَ عَلَيْهَا".

Hadith.5522 - Abu Abdullah (as), said: "When a girl reaches nine years of age, her wealth is handed over to her, her decisions regarding her wealth become valid, and the full legal punishments are applied for her and upon her."

5523 - وَ قَدْ رُوِيَ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ ۝ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْداً فَادْفَعُوا إِلَيْهِمْ أَمْوٰالَهُمْ ۝ قَالَ "إِينَاسُ اَلرُّشْدِ حِفْظُ اَلْمَالِ".

Hadith.5523 - It was narrated from Imam Jafar ibn Muhammad Al-Sadiq (as), that he was asked about the saying of Allah (swt), the Exalted and Glorious: "But if you perceive in them sound judgment, then deliver their wealth to them" (Surah An-Nisa 4:6). Imam (as) said: "Perceiving sound judgment means the ability to safeguard wealth."

5524 - وَ فِي رِوَايَةِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَمَّنْ ذَكَرَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ قَالَ فِي تَفْسِيرِ هَذِهِ اَلْآيَةِ ۝ إِذَا رَأَيْتُمُوهُمْ يُحِبُّونَ آلَ مُحَمَّدٍ عَلَيْهِمُ اَلسَّلاَمُ فَارْفَعُوهُمْ دَرَجَةً ۝.

Hadith.5524 - In the narration of Muhammad ibn Ahmad ibn Yahya from Muhammad ibn Al-Husayn from Abdullah ibn Al-Mughira from someone who mentioned from Abu Abdullah (as), that Imam (as) said in the interpretation of this verse: "If you perceive in them sound judgment, then deliver their wealth to them" (Surah An-Nisa 4:6). Imam (as) said: "If you see that they love the family of Muhammad (sw), peace be upon them, then elevate them in status."

5620 - رَوَى مُحَمَّدُ بْنُ سِنَانٍ عَنِ اَلْعَلاَءِ بْنِ فُضَيْلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِنَّ اَلْوَلِيدَ وَ اَلطِّفْلَ لاَ يَحْجُبُكَ وَ لاَ يَرِثُكَ إِلاَّ مَنْ آذَنَ بِالصُّرَاخِ وَ لاَ شَيْءٌ أَكَنَّهُ اَلْبَطْنُ وَ إِنْ تَحَرَّكَ إِلاَّ مَا اِخْتَلَفَ عَلَيْهِ اَللَّيْلُ وَ اَلنَّهَارُ".

Hadith.5620 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Indeed, a newborn or an infant does not prevent you (from inheritance) nor inherits from you unless they have cried aloud. Anything concealed in the womb, even if it moves, has no share in inheritance except what the passage of night and day might change."

5525 - رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ سَعْدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِيهِ قَالَ : سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ وَصِيِّ أَيْتَامٍ يُدْرِكُ أَيْتَامُهُ فَيَعْرِضُ عَلَيْهِمْ أَنْ يَأْخُذُوا اَلَّذِي لَهُمْ فَيَأْبَوْنَ عَلَيْهِ كَيْفَ يَصْنَعُ قَالَ "يَرُدُّ عَلَيْهِمْ وَ يُكْرِهُهُمْ عَلَيْهِ".

Hadith.5525 - Ahmad ibn Muhammad ibn Isa narrated from Sa'd ibn Isma'il from his father, who said: I asked Imam Ali ibn Musa Ar-Ridha (as) about the guardian of orphans whose wards have reached maturity. He offers them their rightful wealth, but they refuse to take it. What should he do? Imam (as) said: "He must return their wealth to them and compel them to take it."

5526 - رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ اَلْكُلَيْنِيُّ رَضِيَ اَللَّهُ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : فِي رَجُلٍ مَاتَ وَ أَوْصَى إِلَى رَجُلٍ وَ لَهُ اِبْنٌ صَغِيرٌ فَأَدْرَكَ اَلْغُلاَمُ وَ ذَهَبَ إِلَى اَلْوَصِيِّ فَقَالَ لَهُ رُدَّ عَلَيَّ مَالِي لِأَتَزَوَّجَ فَأَبَى عَلَيْهِ فَذَهَبَ حَتَّى زَنَى قَالَ "يُلْزَمُ ثُلُثَيْ إِثْمِ زِنَى هَذَا اَلرَّجُلِ ذَلِكَ اَلْوَصِيُّ اَلَّذِي مَنَعَهُ اَلْمَالَ وَ لَمْ يُعْطِهِ فَكَانَ يَتَزَوَّجُ".

Hadith.5526 - Muhammad ibn Ya'qub Al-Kulayni, may Allah (swt) be pleased with him, narrated from Muhammad ibn Yahya from Muhammad ibn Al-Husayn from Muhammad ibn Qays from someone who narrated from Abu Abdullah (as), who said regarding a man who died and appointed someone as the guardian of his affairs while leaving behind a young son. When the boy grew up, he went to the guardian and said: "Return my wealth to me so I can get married," but the guardian refused. The boy then went and committed adultery. Abu Abdullah (as), said: "Two-thirds of the sin of this man's adultery is upon the guardian who withheld his wealth and did not give it to him, which would have allowed him to marry."

5527 - رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زَكَرِيَّا بْنِ أَبِي يَحْيَى اَلسَّعْدِيِّ عَنِ اَلْحَكَمِ بْنِ عُتَيْبَةَ قَالَ : كُنَّا عَلَى بَابِ أَبِي جَعْفَرٍ ع وَ نَحْنُ جَمَاعَةٌ نَنْتَظِرُ أَنْ يَخْرُجَ إِذْ جَاءَتِ اِمْرَأَةٌ فَقَالَتْ أَيُّكُمْ أَبُو جَعْفَرٍ فَقَالَ لَهَا اَلْقَوْمُ مَا تُرِيدِينَ مِنْهُ قَالَتْ أَسْأَلُهُ عَنْ مَسْأَلَةٍ فَقَالُوا لَهَا هَذَا فَقِيهُ أَهْلِ اَلْعِرَاقِ فَاسْأَلِيهِ فَقَالَتْ إِنَّ زَوْجِي مَاتَ وَ تَرَكَ أَلْفَ دِرْهَمٍ وَ كَانَ لِي عَلَيْهِ دَيْنٌ مِنْ صَدَاقِي خَمْسُمِائَةِ دِرْهَمٍ فَأَخَذْتُ صَدَاقِي وَ أَخَذْتُ مِيرَاثِي ثُمَّ جَاءَ رَجُلٌ فَادَّعَى عَلَيْهِ أَلْفَ دِرْهَمٍ فَشَهِدْتُ لَهُ قَالَ اَلْحَكَمُ فَبَيْنَا أَنَا أَحْسُبُ إِذْ خَرَجَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فَقَالَ "مَا هَذَا اَلَّذِي أَرَاكَ تُحَرِّكُ بِهِ أَصَابِعَكَ يَا حَكَمُ " فَقُلْتُ إِنَّ هَذِهِ اَلْمَرْأَةَ ذَكَرَتْ أَنَّ زَوْجَهَا مَاتَ وَ تَرَكَ أَلْفَ دِرْهَمٍ وَ كَانَ لَهَا عَلَيْهِ مِنْ صَدَاقِهَا خَمْسُمِائَةِ دِرْهَمٍ فَأَخَذَتْ مِنْهُ صَدَاقَهَا وَ أَخَذَتْ مِنْهُ مِيرَاثَهَا ثُمَّ جَاءَ رَجُلٌ فَادَّعَى عَلَيْهِ أَلْفَ دِرْهَمٍ فَشَهِدَتْ لَهُ قَالَ اَلْحَكَمُ فَوَ اَللَّهِ مَا أَتْمَمْتُ اَلْكَلاَمَ حَتَّى قَالَ "أَقَرَّتْ بِثُلُثَيْ مَا فِي يَدَيْهَا وَ لاَ مِيرَاثَ لَهَا" قَالَ اَلْحَكَمُ فَمَا رَأَيْتُ وَ اَللَّهِ أَفْهَمَ مِنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَطُّ. قَالَ ابْنُ أَبِي عُمَيْرٍ وَ تَفْسِيرُ ذَلِكَ أَنَّهُ لَا مِيرَاثَ حَتَّى يُقْضَى الدَّيْنُ وَ إِنَّمَا تَرَكَ أَلْفَ دِرْهَمٍ وَ عَلَيْهِ مِنَ الدَّيْنِ أَلْفٌ وَ خَمْسُمِائَةِ دِرْهَمٍ لَهَا وَ لِلرَّجُلِ فَلَهَا ثُلُثُ الْأَلْفِ لِأَنَّ لَهَا خَمْسَمِائَةِ دِرْهَمٍ وَ لِلرَّجُلِ أَلْفَ دِرْهَمٍ فَلَهُ ثُلُثَاهَا.

Hadith.5527 - Muhammad ibn Abi Umayr narrated from Jamil ibn Darraj from Zakariya ibn Abi Yahya Al-Sa'di from Al-Hakam ibn Utaibah, who said: We were sitting at the door of Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), as a group waiting for him to come out. Suddenly, a woman approached and asked: "Which of you is Abu Ja'far?" The people replied: "What do you need from him?" She said: "I want to ask him a question." They told her: "This is the jurist of the people of Iraq, so ask him." She said: "My husband passed away and left behind one thousand dirhams. I had a debt upon him from my dowry of five hundred dirhams. I took my dowry and also took my share of the inheritance. Then a man came and claimed that the deceased owed him one thousand dirhams, and I testified in his favor." Al-Hakam said: While I was pondering this, Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), came out and said: "What is this that I see you counting with your fingers, O' Hakam?" I said: "This woman mentioned that her husband died, leaving one thousand dirhams. She had five hundred dirhams as her dowry, which she took, and she also took her share of the inheritance. Then a man came claiming that the deceased owed him one thousand dirhams, and she testified in his favor." Al-Hakam said: By Allah (swt), I had not even finished speaking when Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), said: "She has admitted to two-thirds of what she possesses, and she has no right to any inheritance." Al-Hakam said: By Allah (swt), I have never seen anyone more insightful than Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as). Ibn Abi Umayr said: The explanation of this is that there is no inheritance until debts are settled. The deceased only left one thousand dirhams, while he owed a total debt of one thousand five hundred dirhams - five hundred dirhams to her (as her dowry) and one thousand dirhams to the man. Therefore, she is entitled to one-third of the remaining amount because of her five hundred dirham debt, and the man is entitled to two-thirds due to his claim of one thousand dirhams.

5528 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَعْتَقَ مَمْلُوكَهُ عِنْدَ مَوْتِهِ وَ عَلَيْهِ دَيْنٌ فَقَالَ "إِنْ كَانَ قِيمَتُهُ مِثْلَ اَلَّذِي عَلَيْهِ وَ مِثْلَهُ جَازَ عِتْقُهُ وَ إِلاَّ لَمْ يَجُزْ".

Hadith.5528 - Ibn Abi Umayr narrated from Jamil ibn Darraj from Abu Abdullah (as), regarding a man who freed his slave at the time of his death while he had a debt upon him. Imam (as) said: "If the value of the slave is equal to the amount of debt he owes or more, then his emancipation is valid; otherwise, it is not valid."

5529 - وَ فِي رِوَايَةِ أَبَانِ بْنِ عُثْمَانَ قَالَ : سَأَلَ رَجُلٌ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَوْصَى إِلَى رَجُلٍ أَنَّ عَلَيْهِ دَيْناً فَقَالَ "يَقْضِي اَلرَّجُلُ مَا عَلَيْهِ مِنْ دَيْنِهِ وَ يَقْسِمُ مَا بَقِيَ بَيْنَ اَلْوَرَثَةِ" قُلْتُ فَيُفَرِّقُ اَلْوَصِيُّ مَا كَانَ أُوصِيَ بِهِ فِي اَلدَّيْنِ مِمَّنْ يُؤْخَذُ اَلدَّيْنُ أَ مِنَ اَلْوَرَثَةِ أَمْ مِنَ اَلْوَصِيِّ فَقَالَ "لاَ يُؤْخَذُ مِنَ اَلْوَرَثَةِ وَ لَكِنَّ اَلْوَصِيَّ ضَامِنٌ لَهُ".

Hadith.5529 - In the narration of Aban ibn Uthman, it is reported that a man asked Abu Abdullah (as), about a man who had made a will appointing someone as his executor, stating that he had a debt upon him. Abu Abdullah (as), said: "The executor should settle the debt owed by the deceased and then distribute whatever remains among the heirs." The man then asked: "Should the executor distribute what was bequeathed for the debt? Should the debt be collected from the heirs or from the executor?" Imam (as) replied: "It is not to be taken from the heirs; rather, the executor is responsible for it."

5530 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يَمُوتُ وَ عَلَيْهِ دَيْنٌ فَيَضْمَنُهُ ضَامِنٌ لِلْغُرَمَاءِ قَالَ "إِذَا رَضِيَ اَلْغُرَمَاءُ فَقَدْ بَرِئَتْ ذِمَّةُ اَلْمَيِّتِ".

Hadith.5530 - Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan from Abu Abdullah (as), regarding a man who dies while owing a debt, and a guarantor assumes responsibility for it on behalf of the creditors. Imam (as) said: "If the creditors agree, then the deceased is cleared of responsibility."

5531 - رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ بَاعَ مَتَاعاً مِنْ رَجُلٍ فَقَبَضَ اَلْمُشْتَرِي اَلْمَتَاعَ وَ لَمْ يَدْفَعِ اَلثَّمَنَ ثُمَّ مَاتَ اَلْمُشْتَرِي وَ اَلْمَتَاعُ قَائِمٌ بِعَيْنِهِ فَقَالَ "إِذَا كَانَ اَلْمَتَاعُ قَائِماً بِعَيْنِهِ رُدَّ إِلَى صَاحِبِ اَلْمَتَاعِ وَ لَيْسَ لِلْغُرَمَاءِ أَنْ يُخَاصِمُوهُ".

Hadith.5531 - Muhammad ibn Abi Umayr narrated from Jamil ibn Darraj from one of our companions from Abu Abdullah (as), regarding a man who sold merchandise to another man. The buyer took possession of the merchandise but did not pay the price, and then the buyer died while the merchandise was still in its original form. Imam (as) said: "If the merchandise remains in its original state, it should be returned to the seller, and the creditors have no right to dispute over it."

5532 - رَوَى صَفْوَانُ بْنُ يَحْيَى اَلْأَزْرَقُ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يُقْتَلُ وَ عَلَيْهِ دَيْنٌ وَ لَمْ يَتْرُكْ مَالاً فَأَخَذَ أَهْلُهُ اَلدِّيَةَ مِنْ قَاتِلِهِ عَلَيْهِمْ أَنْ يَقْضُوا دَيْنَهُ قَالَ "نَعَمْ" قُلْتُ وَ هُوَ لَمْ يَتْرُكْ شَيْئاً قَالَ "إِنَّمَا أَخَذُوا دِيَتَهُ فَعَلَيْهِمْ أَنْ يَقْضُوا دَيْنَهُ".

Hadith.5532 - Safwan ibn Yahya Al-Azraq narrated from Abu Al-Hasan (as), regarding a man who was killed while owing a debt and left behind no wealth. His family took the blood money (diyyah) from his killer. Should they use it to settle his debt? Imam (as) said: "Yes." I asked: "Even though he left nothing behind?" Imam (as) replied: "They took his blood money, so they must use it to settle his debt."

5533 - رَوَى اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : "اَلْمَرْأَةُ لاَ يُوصَى إِلَيْهَا لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ ۝ وَ لاٰ تُؤْتُوا اَلسُّفَهٰاءَ أَمْوٰالَكُمُ ۝.

Hadith.5533 - 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, who said that the Commander of the Faithful (as) said: "A woman should not be appointed as an executor of a will because Allah (swt), the Almighty and Glorious, says: "And do not give the weak-minded your wealth" (Surah An-Nisa 4:5)."

5534 - وَ فِي خَبَرٍ آخَرَ : سُئِلَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ "وَ لاٰ تُؤْتُوا اَلسُّفَهٰاءَ أَمْوٰالَكُمُ" قَالَ "لاَ تُؤْتُوهَا شَارِبَ اَلْخَمْرِ وَ لاَ اَلنِّسَاءَ" ثُمَّ قَالَ "وَ أَيُّ سَفِيهٍ أَسْفَهُ مِنْ شَارِبِ اَلْخَمْرِ".

Hadith.5534 - In another narration, Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), was asked about the saying of Allah (swt), the Almighty and Glorious: "And do not give the weak-minded your wealth." (Qur'an 4:5). Imam (as) said: "Do not give it to one who drinks alcohol or to women." Then Imam (as) added: "And who is more foolish than a person who drinks alcohol?"

5535 - كَتَبَ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ رَضِيَ اَللَّهُ عَنْهُ إِلَى أَبِي مُحَمَّدٍ اَلْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : رَجُلٌ كَانَ وَصِيَّ رَجُلٍ فَمَاتَ وَ أَوْصَى إِلَى رَجُلٍ آخَرَ هَلْ يَلْزَمُ اَلْوَصِيَّ وَصِيَّةُ اَلرَّجُلِ اَلَّذِي كَانَ هَذَا وَصِيَّهُ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "يَلْزَمُهُ بِحَقِّهِ إِنْ كَانَ لَهُ قِبَلَهُ حَقٌّ إِنْ شَاءَ اَللَّهُ".

Hadith.5535 - Muhammad ibn Al-Hasan Al-Saffar, may Allah (swt) be pleased with him, wrote to Abu Muhammad Imam Hasan ibn Ali Al-Askari (as), asking: "A man was the executor of another man's will, and then he died and appointed another man as his executor. Is the second executor obligated to fulfill the will of the man for whom the first executor was appointed?" Imam (as) wrote in response: "He is obligated by his right if there is a rightful claim upon him, if Allah (swt) wills."

5536 - رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ : قُلْتُ لَهُ رَجُلٌ أَوْصَى لِرَجُلٍ بِوَصِيَّةٍ مِنْ مَالِهِ ثُلُثٍ أَوْ رُبُعٍ فَيُقْتَلُ اَلرَّجُلُ خَطَأً يَعْنِي اَلْمُوصِيَ فَقَالَ "تُجَازُ لِهَذَا اَلْوَصِيَّةُ مِنْ مَالِهِ وَ مِنْ دِيَتِهِ ".

Hadith.5536 - Asim ibn Humayd narrated from Muhammad ibn Qays, who said: I asked Imam (as) about a man who bequeathed a portion of his wealth - a third or a fourth - to another man. Then, the man (the testator) was mistakenly killed. Imam (as) said: "The will is to be executed from his wealth and from his blood money (diyyah)."

5537 - وَ فِي خَبَرٍ آخَرَ : سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَوْصَى بِثُلُثِ مَالِهِ ثُمَّ قُتِلَ خَطَأً قَالَ "ثُلُثُ دِيَتِهِ دَاخِلٌ فِي وَصِيَّتِهِ".

Hadith.5537 - In another narration, Abu Abdullah (as), was asked about a man who had bequeathed one-third of his wealth and was then killed by mistake. Imam (as) said: "One-third of his blood money (diyyah) is included in his bequest."

5538 - رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ اَلْكُلَيْنِيُّ رَضِيَ اَللَّهُ عَنْهُ قَالَ حَدَّثَنِي أَحْمَدُ بْنُ مُحَمَّدٍ اَلْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ اَلْمِيثَمِيِّ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ مُثَنَّى بْنِ اَلْوَلِيدِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَوْصَى إِلَى رَجُلٍ بِوُلْدِهِ وَ مَالٍ لَهُمْ وَ أَذِنَ لَهُ عِنْدَ اَلْوَصِيَّةِ أَنْ يَعْمَلَ بِالْمَالِ وَ يَكُونُ اَلرِّبْحُ بَيْنَهُ وَ بَيْنَهُمْ فَقَالَ "لاَ بَأْسَ بِهِ مِنْ أَجْلِ أَنَّ أَبَاهُ قَدْ أَذِنَ لَهُ فِي ذَلِكَ وَ هُوَ حَيٌّ".

Hadith.5538 - Muhammad ibn Ya'qub Al-Kulayni, may Allah (swt) be pleased with him, narrated from Ahmad ibn Muhammad Al-'Asimi from Ali ibn Al-Hasan Al-Mithami from Al-Hasan ibn Ali ibn Yusuf from Mathanna ibn Al-Walid from Muhammad ibn Muslim from Abu Abdullah (as), who was asked about a man who appointed another man as the guardian over his children and their wealth. He also permitted him, in his will, to invest the wealth with the profit being shared between him and the children. Imam (as) said: "There is no harm in that because their father had granted him permission to do so while he was alive."

5539 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ عَنْ خَالِدٍ اَلطَّوِيلِ قَالَ : دَعَانِي أَبِي حِينَ حَضَرَتْهُ اَلْوَفَاةُ فَقَالَ يَا بُنَيَّ اِقْبِضْ مَالَ إِخْوَتِكَ اَلصِّغَارِ وَ اِعْمَلْ بِهِ وَ خُذْ نِصْفَ اَلرِّبْحِ وَ أَعْطِهِمُ اَلنِّصْفَ وَ لَيْسَ عَلَيْكَ ضَمَانٌ فَقَدَّمَتْنِي أُمُّ وَلَدِ أَبِي بَعْدَ وَفَاةِ أَبِي إِلَى اِبْنِ أَبِي لَيْلَى فَقَالَتْ إِنَّ هَذَا يَأْكُلُ أَمْوَالَ وُلْدِي قَالَ فَقَصَصْتُ عَلَيْهِ مَا أَمَرَنِي بِهِ أَبِي فَقَالَ اِبْنُ أَبِي لَيْلَى إِنْ كَانَ أَبُوكَ أَمَرَكَ بِالْبَاطِلِ لَمْ أُجِزْهُ ثُمَّ أَشْهَدَ عَلَيَّ اِبْنُ أَبِي لَيْلَى إِنْ أَنَا حَرَّكْتُهُ فَأَنَا لَهُ ضَامِنٌ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ بَعْدُ فَاقْتَصَصْتُ عَلَيْهِ قِصَّتِي ثُمَّ قُلْتُ لَهُ مَا تَرَى فَقَالَ "أَمَّا قَوْلُ اِبْنِ أَبِي لَيْلَى فَلاَ أَسْتَطِيعُ رَدَّهُ وَ أَمَّا فِيمَا بَيْنَكَ وَ بَيْنَ اَللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ عَلَيْكَ ضَمَانٌ".

Hadith.5539 - Ibn Abi Umayr narrated from Abdur Rahman ibn Al-Hajjaj from Khalid Al-Taweel, who said: My father called me when death approached him and said: "O' my son, take charge of your younger brothers' wealth, invest it, take half of the profit for yourself, and give them the other half. You are not liable for any loss." After my father's death, my father's concubine brought me before Ibn Abi Layla and said: "This man is consuming the wealth of my children." I explained to him what my father had instructed me to do. Ibn Abi Layla said: "If your father commanded you with something invalid, I will not permit it." Then he had me testify that if I used the wealth, I would be liable for it. Later, I went to Abu Abdullah (as), and narrated my story to him. I then asked: "What do you say about this matter?" Imam (as) said: "As for the ruling of Ibn Abi Layla, I cannot overturn it. But as for what is between you and Allah (swt), the Almighty and Glorious, you are not liable."

5540 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَقَرَّ لِوَارِثٍ لَهُ وَ هُوَ مَرِيضٌ بِدَيْنٍ عَلَيْهِ فَقَالَ "يَجُوزُ إِذَا كَانَ اَلَّذِي أَقَرَّ بِهِ دُونَ اَلثُّلُثِ".

Hadith.5540 - Al-Hasan ibn Mahbub narrated from Hisham ibn Salim from Isma'il ibn Jabir, who said: I asked Abu Abdullah (as), about a man who, while ill and in debt, acknowledged a right for one of his heirs. Imam (as) said: "It is permissible if what he acknowledged is less than one-third (of his wealth)."

5541 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ اَلرَّجُلُ يُقِرُّ لِوَارِثٍ بِدَيْنٍ عَلَيْهِ فَقَالَ "يَجُوزُ إِذَا كَانَ مَلِيّاً".

Hadith.5541 - Hammad narrated from Al-Halabi from Abu Abdullah (as), who said: 'I asked Imam (as) about a man who acknowledges a debt to one of his heirs.' Imam (as) said: "It is permissible if he is solvent (financially capable)."

5542 - وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَوْصَى لِبَعْضِ وَرَثَتِهِ بِأَنَّ لَهُ عَلَيْهِ دَيْناً فَقَالَ "إِنْ كَانَ اَلْمَيِّتُ مَرْضِيّاً فَأَعْطِهِ اَلَّذِي أَوْصَى لَهُ".

Hadith.5542 - Safwan ibn Yahya narrated from Mansur ibn Hazim, who said: 'I asked Abu Abdullah (as), about a man who, in his will, acknowledged a debt to one of his heirs.' Imam (as) said: "If the deceased was in a sound state of health, then give him what was bequeathed to him."

5543 - وَ رَوَى عَلِيُّ بْنُ اَلنُّعْمَانِ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْعَلاَءِ بَيَّاعِ اَلسَّابِرِيِّ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ اِسْتَوْدَعَتْ رَجُلاً مَالاً فَلَمَّا حَضَرَهَا اَلْمَوْتُ قَالَتْ لَهُ إِنَّ اَلْمَالَ اَلَّذِي دَفَعْتُهُ إِلَيْكَ لِفُلاَنَةَ وَ مَاتَتِ اَلْمَرْأَةُ فَأَتَى أَوْلِيَاؤُهَا اَلرَّجُلَ وَ قَالُوا إِنَّهُ كَانَ لِصَاحِبَتِنَا مَالٌ لاَ نَرَاهُ إِلاَّ عِنْدَكَ فَاحْلِفْ لَنَا مَا قِبَلَكَ شَيْءٌ أَ فَيَحْلِفُ لَهُمْ فَقَالَ "إِنْ كَانَتْ مَأْمُونَةً عِنْدَهُ فَلْيَحْلِفْ وَ إِنْ كَانَتْ مُتَّهَمَةً فَلاَ يَحْلِفُ وَ يَضَعُ اَلْأَمْرَ عَلَى مَا كَانَ فَإِنَّمَا لَهَا مِنْ مَالِهَا ثُلُثُهُ".

Hadith.5543 - Ali ibn Al-Nu'man narrated from Ibn Muskan from Al-'Alaa, the seller of sabiri (a type of cloth), who said: I asked Abu Abdullah (as), about a woman who entrusted a man with some wealth. When death approached her, she said to him, "The wealth I gave you belongs to so-and-so," and then the woman passed away. Her heirs came to the man and said: "Our relative had wealth, and we believe it is with you. Swear to us that you have nothing of hers." Should he swear to them? Imam (as) said: "If she was trustworthy in his view, then he should swear. But if she was suspect, then he should not swear and should leave the matter as it is. Indeed, she only has a right to one-third of her wealth."

5544 - رَوَى يُونُسُ بْنُ عَبْدِ اَلرَّحْمَنِ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ مَاتَ وَ تَرَكَ عَبْداً فَشَهِدَ بَعْضُ وُلْدِهِ أَنَّ أَبَاهُ أَعْتَقَهُ فَقَالَ "تَجُوزُ عَلَيْهِ شَهَادَتُهُ وَ لاَ يُغْرَمُ وَ يُسْتَسْعَى اَلْغُلاَمُ فِيمَا كَانَ لِغَيْرِهِ مِنَ اَلْوَرَثَةِ".

Hadith.5544 - Yunus ibn Abd Al-Rahman narrated from Mansur ibn Hazim from Abu Abdullah (as), regarding a man who died and left behind a slave. One of his children testified that their father had freed the slave. Imam (as) said: "His testimony is accepted, and he is not held financially responsible. However, the slave must work to compensate the share that belonged to the other heirs."

5545 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَ حُسَيْنِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ مَاتَ فَأَقَرَّ بَعْضُ وَرَثَتِهِ لِرَجُلٍ بِدَيْنٍ فَقَالَ "يَلْزَمُهُ ذَلِكَ فِي حِصَّتِهِ".

Hadith.5545 - Ibn Abi Umayr narrated from Muhammad ibn Abi Hamzah and Husayn ibn Uthman from Ishaq ibn Ammar from Abu Abdullah (as), regarding a man who died, and some of his heirs acknowledged a debt owed by the deceased to another man. Imam (as) said: "That acknowledgment is binding upon the share of the one who made the acknowledgment."

5546 - وَ فِي حَدِيثٍ آخَرَ : "أَنَّهُ إِذَا شَهِدَ اِثْنَانِ مِنَ اَلْوَرَثَةِ وَ كَانَا عَدْلَيْنِ أُجِيزَ ذَلِكَ عَلَى اَلْوَرَثَةِ وَ إِنْ لَمْ يَكُونَا عَدْلَيْنِ أُلْزِمَا ذَلِكَ فِي حِصَّتِهِمَا".

Hadith.5546 - In another narration: "If two of the heirs testify and they are both just, their testimony is accepted and binding upon all the heirs. However, if they are not just, the obligation is only enforced upon their respective shares."

5547 - رَوَى اِبْنُ أَبِي نَصْرٍ اَلْبَزَنْطِيُّ بِإِسْنَادِهِ : أَنَّهُ سُئِلَ عَنْ رَجُلٍ يَمُوتُ وَ يَتْرُكُ عِيَالاً وَ عَلَيْهِ دَيْنٌ فَيُنْفَقُ عَلَيْهِمْ مِنْ مَالِهِ قَالَ "إِنِ اُسْتُوقِنَ أَنَّ اَلَّذِي عَلَيْهِ يُحِيطُ بِجَمِيعِ اَلْمَالِ فَلاَ يُنْفَقُ عَلَيْهِمْ وَ إِنْ لَمْ يُسْتَيْقَنْ فَلْيُنْفَقْ عَلَيْهِمْ مِنْ وَسَطِ اَلْمَالِ".

Hadith.5547 - Ibn Abi Nasr Al-Bazanti narrated through his chain of transmission that he was asked about a man who dies, leaving behind a family while owing a debt. Should his family be provided for from his wealth? Imam (as) said: "If it is certain that the debt encompasses all of his wealth, then nothing should be spent on them. However, if it is not certain, then they should be provided for moderately from his wealth."

5548 - رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ اَلْكُلَيْنِيُّ رَضِيَ اَللَّهُ عَنْهُ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَبْدِ اَللَّهِ بْنِ جَبَلَةَ وَ غَيْرِهِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "أَعْتَقَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مِنْ غِلْمَانِهِ عِنْدَ مَوْتِهِ شِرَارَهُمْ وَ أَمْسَكَ خِيَارَهُمْ فَقُلْتُ لَهُ يَا أَبَتِ تُعْتِقُ هَؤُلاَءِ وَ تُمْسِكُ هَؤُلاَءِ فَقَالَ "إِنَّهُمْ قَدْ أَصَابُوا مِنِّي ضَرْباً فَيَكُونُ هَذَا بِهَذَا" ".

Hadith.5548 - Muhammad ibn Ya'qub Al-Kulayni, may Allah (swt) be pleased with him, narrated from Humayd ibn Ziyad from Al-Hasan ibn Muhammad ibn Sama'ah from Abdullah ibn Jabalah and others from Ishaq ibn Ammar from Abu Basir from Abu Abdullah (as), who said: "Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), freed the worst of his servants at the time of his death and kept the best of them. I (Al-Sadiq (as)) said to him (Al-Baqir (as)): 'O' my father, you are freeing these and keeping those?' He (Al Baqir (as)) replied: ''They have suffered beatings from me, so this is to balance that (their wrongdoings).'"

5549 - وَ رَوَى اَلْحَسَنُ بْنُ عَلِيٍّ اَلْوَشَّاءُ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "مَرِضَ عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ ثَلاَثَ مَرَضَاتٍ فِي كُلِّ مَرْضَةٍ يُوصِي بِوَصِيَّةٍ فَإِذَا أَفَاقَ أَمْضَى وَصِيَّتَهُ".

Hadith.5549 - Al-Hasan ibn Ali Al-Washa' narrated from Abdullah ibn Sinan from Umar ibn Yazid from Abu Abdullah (as), who said: "Imam Ali ibn Al-Hussain (as), fell ill three times, and in each illness, he would make a will. When he recovered, he would carry out his will."

5550 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ وَ صَفْوَانُ بْنُ يَحْيَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَمَّا يَقُولُ اَلنَّاسُ فِي اَلْوَصِيَّةِ بِالثُّلُثِ وَ اَلرُّبُعِ عِنْدَ مَوْتِهِ أَ شَيْءٌ صَحِيحٌ مَعْرُوفٌ أَمْ كَيْفَ صَنَعَ أَبُوكَ فَقَالَ "اَلثُّلُثُ ذَلِكَ اَلَّذِي صَنَعَ أَبِي عَلَيْهِ اَلسَّلاَمُ ".

Hadith.5550 - Ibn Abi Umayr and Safwan ibn Yahya narrated from Abdur Rahman ibn Al-Hajjaj, who said: I asked Abu Al-Hasan (as) about what people say regarding making a will for one-third or one-fourth of one's wealth at the time of death. Is this something correct and well-known, or how did your father (as) handle this matter? Imam (as) replied: "The one-third is what my father (as), peace be upon him, practiced."

5551 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ سَلْمَى مَوْلاَةِ وَلَدِ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَتْ : كُنْتُ عِنْدَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ حِينَ حَضَرَتْهُ اَلْوَفَاةُ فَأُغْمِيَ عَلَيْهِ فَلَمَّا أَفَاقَ قَالَ "أَعْطُوا اَلْحَسَنَ بْنَ عَلِيِّ بْنِ عَلِيِّ بْنِ اَلْحُسَيْنِ " وَ هُوَ اَلْأَفْطَسُ "سَبْعِينَ دِينَاراً" قُلْتُ أَ تُعْطِي رَجُلاً حَمَلَ عَلَيْكَ بِالشَّفْرَةِ فَقَالَ "وَيْحَكِ أَ مَا تَقْرَءِينَ اَلْقُرْآنَ " قُلْتُ بَلَى قَالَ "أَ مَا سَمِعْتِ قَوْلَ اَللَّهِ عَزَّ وَ جَلَّ ۝ وَ اَلَّذِينَ يَصِلُونَ مٰا أَمَرَ اَللّٰهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخٰافُونَ سُوءَ اَلْحِسٰابِ ۝.

Hadith.5551 - Muhammad ibn Abi Umayr narrated from Ibrahim ibn Abdul Hamid from Salma, the servant of the children of Abu Abdullah (as), who said: "I was with Abu Abdullah (as), when death approached Him (as), and he fell unconscious. When He (as) regained consciousness, He (as) said: "Give Hasan ibn Ali ibn Ali ibn Al-Husayn (who was known as Al-Aftas) 'seventy dinars.'" I said: "Will you give to a man who once raised a blade against you?" Imam (as) replied: "Woe to you! Do you not read the Qur'an?" I said: "Yes." Imam (as) said: "Have you not heard the saying of Allah (swt), the Mighty and Glorious: 'And those who join that which Allah (swt) has commanded to be joined and fear their Lord (azj) and dread the terrible reckoning'" (Surah Ar-Ra'd 13:21).

5552 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ : قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّ أَبِي حَضَرَهُ اَلْمَوْتُ فَقُلْتُ لَهُ أَوْصِ فَقَالَ هَذَا اِبْنِي يَعْنِي عُمَرَ فَمَا صَنَعَ فَهُوَ جَائِزٌ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "فَقَدْ أَوْصَى أَبُوكَ وَ أَوْجَزَ" قَالَ قُلْتُ فَإِنَّهُ أَمَرَ وَ أَوْصَى لَكَ بِكَذَا وَ كَذَا فَقَالَ "أَجِزْ " قُلْتُ فَأَوْصَى بِنَسَمَةٍ مُؤْمِنَةٍ عَارِفَةٍ فَلَمَّا أَعْتَقْنَاهَا بَانَ أَنَّهَا لِغَيْرِ رِشْدَةٍ فَقَالَ "قَدْ أَجْزَأَتْ عَنْهُ إِنَّمَا مَثَلُ ذَلِكَ مَثَلُ رَجُلٍ اِشْتَرَى أُضْحِيَّةً عَلَى أَنَّهَا سَمِينَةٌ فَوَجَدَهَا مَهْزُولَةً فَقَدْ أَجْزَأَتْ عَنْهُ".

Hadith.5552 - Ibn Abi Umayr narrated from Ammar ibn Marwan, who said: "I said to Abu Abdullah (as): 'My father was on his deathbed, and I said to him, "Make a will." He (my father) said, "This is my son," referring to Umar, "whatever he does is valid."' Abu Abdullah (as), said: "Your father has indeed made a will and done so concisely." I said: 'He also instructed and willed to give you such and such.' Imam (as) said: "Approve it." I said: 'He made a bequest to free a believing and knowledgeable soul, but when we emancipated her, it became evident that she was not of proper lineage.' Imam (as) said: "It has fulfilled his obligation. The example of this is like a man who buys a sacrificial animal thinking it is fat, but then finds it to be thin. It still suffices for him."

5553 - وَ رَوَى عَبْدُ اَللَّهِ بْنُ جَعْفَرٍ اَلْحِمْيَرِيُّ عَنِ اَلْحَسَنِ بْنِ مَالِكٍ قَالَ : كَتَبْتُ إِلَيْهِ يَعْنِي عَلِيَّ بْنَ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ مَاتَ وَ جَعَلَ كُلَّ شَيْءٍ فِي حَيَاتِهِ لَكَ وَ لَمْ يَكُنْ لَهُ وَلَدٌ ثُمَّ إِنَّهُ أَصَابَ بَعْدَ ذَلِكَ وَلَداً وَ مَبْلَغُ مَالِهِ ثَلاَثَةُ آلاَفِ دِرْهَمٍ وَ قَدْ بَعَثْتُ إِلَيْكَ بِأَلْفِ دِرْهَمٍ فَإِنْ رَأَيْتَ جَعَلَنِيَ اَللَّهُ فِدَاكَ أَنْ تُعْلِمَنِي رَأْيَكَ لِأَعْمَلَ بِهِ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "أَطْلِقْ لَهُمْ".

Hadith.5553 - Abdullah ibn Ja'far Al-Himyari narrated from Al-Hasan ibn Malik, who said: 'I wrote to Imam (as) - meaning Imam Ali ibn Muhammad Al-Hadi (as) - about a man who died and had, during his lifetime, given everything he owned to you. He had no children at the time, but later he had a child. His total wealth amounted to three thousand dirhams, and I have sent you one thousand dirhams. If you see fit, may Allah (swt) make me your sacrifice, kindly inform me of your opinion so I may act accordingly.' Imam (as) wrote in response: "Release it to them (the surviving children)."

5554 - وَ رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ اَلْكُلَيْنِيُّ رَضِيَ اَللَّهُ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ قَالَ : كَتَبْتُ إِلَى عَلِيِّ بْنِ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ جَعَلَ لَكَ جَعَلَنِيَ اَللَّهُ فِدَاكَ شَيْئاً مِنْ مَالِهِ ثُمَّ اِحْتَاجَ إِلَيْهِ أَ يَأْخُذُهُ لِنَفْسِهِ أَوْ يَبْعَثُ بِهِ إِلَيْكَ فَقَالَ "هُوَ بِالْخِيَارِ فِي ذَلِكَ مَا لَمْ يُخْرِجْهُ عَنْ يَدِهِ وَ لَوْ وَصَلَ إِلَيْنَا لَرَأَيْنَا أَنْ نُوَاسِيَهُ بِهِ وَ قَدِ اِحْتَاجَ إِلَيْهِ" قَالَ وَ كَتَبْتُ إِلَيْهِ رَجُلٌ أَوْصَى لَكَ جَعَلَنِي اَللَّهُ فِدَاكَ بِشَيْءٍ مَعْلُومٍ مِنْ مَالِهِ وَ أَوْصَى لِأَقْرِبَائِهِ مِنْ قِبَلِ أَبِيهِ وَ أُمِّهِ ثُمَّ إِنَّهُ غَيَّرَ اَلْوَصِيَّةَ فَحَرَمَ مَنْ أَعْطَى وَ أَعْطَى مَنْ حَرَمَ أَ يَجُوزُ لَهُ ذَلِكَ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "هُوَ بِالْخِيَارِ فِي جَمِيعِ ذَلِكَ إِلَى أَنْ يَأْتِيَهُ اَلْمَوْتُ".

Hadith.5554 - Muhammad ibn Ya'qub Al-Kulayni, may Allah (swt) be pleased with him, narrated from Muhammad ibn Yahya from Muhammad ibn Isa ibn Ubayd, who said: "I wrote to Imam Ali ibn Muhammad Al-Hadi (as) asking about a man who allocated something from his wealth for you - may Allah (swt) make me your sacrifice - but later found himself in need of it. Should he take it back for himself or still send it to you?" Imam (as) replied: "He has the choice in this matter as long as he has not handed it over. And if it were to reach us, we would consider supporting him with it since he is now in need." He (Muhammad ibn Isa) further wrote to Imam (as), asking about a man who made a will, designating something specific from his wealth for you - may Allah (swt) make me your sacrifice - and also bequeathed portions to his relatives from his father's and mother's side. Then he altered the will, depriving those he had initially granted and granting to those he had initially deprived. Is this permissible for him? Imam (as) wrote in response: "He has full discretion in all of this until death approaches him."

5555 - وَ رَوَى مُحَمَّدُ بْنُ عِيسَى اَلْعُبَيْدِيُّ عَنِ اَلْحَسَنِ بْنِ رَاشِدٍ قَالَ : سَأَلْتُ اَلْعَسْكَرِيَّ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَوْصَى بِثُلُثِهِ بَعْدَ مَوْتِهِ فَقَالَ ثُلُثِي بَعْدَ مَوْتِي بَيْنَ مَوَالِيَّ وَ مَوْلَيَاتِي وَ لِأَبِيهِ مَوَالٍ يُدْخَلُونَ مَوَالِي أَبِيهِ فِي وَصِيَّتِهِ بِمَا يُسَمَّوْنَ مَوَالِيَهُ أَمْ لاَ يُدْخَلُونَ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "لاَ يُدْخَلُونَ".

Hadith.5555 - Muhammad ibn Isa Al-Ubaydi narrated from Al-Hasan ibn Rashid, who said: "I asked Imam Hasan ibn Ali Al-Askari (as), about a man who bequeathed one-third of his wealth after his death, saying, "My one-third after my death is to be divided among my male and female servants." This man also had servants inherited from his father. Should the servants of his father be included in this bequest, being considered part of his servants, or should they not be included? Imam (as) wrote in response: "They are not to be included."

5556 - وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ قَالَ كَتَبَ عَلِيُّ بْنُ بِلاَلٍ إِلَى أَبِي اَلْحَسَنِ يَعْنِي عَلِيَّ بْنَ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ : يَهُودِيٌّ مَاتَ وَ أَوْصَى لِدُيَّانِهِ بِشَيْءٍ أَقْدِرُ عَلَى أَخْذِهِ هَلْ يَجُوزُ أَنْ آخُذَهُ فَأَدْفَعَهُ إِلَى مَوَالِيكَ أَوْ أُنْفِذُهُ فِيمَا أَوْصَى بِهِ اَلْيَهُودِيُّ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "أَوْصِلْهُ إِلَيَّ وَ عَرِّفْنِيهِ لِأُنْفِذَهُ فِيمَا يَنْبَغِي إِنْ شَاءَ اَللَّهُ تَعَالَى".

Hadith.5556 - Muhammad ibn Ahmad ibn Yahya narrated, saying: Muhammad ibn Isa reported from Muhammad ibn Muhammad that Ali ibn Bilal wrote to Abu Al-Hasan, meaning Imam Ali ibn Muhammad Al-Hadi (as), regarding a Jew who passed away. The Jew had made a will assigning something to his creditor. Ali ibn Bilal asked: 'Am I permitted to take it and give it to your followers, or should I execute the bequest as the Jew had specified?' Imam (as) wrote in response: 'Send it to me and inform me about it so that I may execute it in the proper manner, if Allah (swt) wills.'"

5557 - وَ رَوَى اَلسَّكُونِيُّ بِإِسْنَادِهِ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ أَقَرَّ عِنْدَ مَوْتِهِ فَقَالَ لِفُلاَنٍ وَ فُلاَنٍ لِأَحَدِهِمَا عِنْدِي أَلْفُ دِرْهَمٍ ثُمَّ مَاتَ عَلَى تِلْكَ اَلْحَالِ فَقَالَ "أَيُّهُمَا أَقَامَ اَلْبَيِّنَةَ فَلَهُ اَلْمَالُ فَإِنْ لَمْ يُقِمْ أَحَدٌ مِنْهُمَا اَلْبَيِّنَةَ فَالْمَالُ بَيْنَهُمَا نِصْفَانِ".

Hadith.5557 - Al-Sakuni narrated through his chain of transmission that the Commander of the Faithful (as), peace be upon him, said regarding a man who, on his deathbed, confessed; "So-and-so and so-and-so each have a claim of one thousand dirhams against me," and then he died in that state. Imam (as) said: "Whoever among them provides evidence has the right to the money. But if neither of them provides evidence, the money is to be divided equally between them."

5558 - وَ رَوَى عَلِيُّ بْنُ مَهْزِيَارَ عَنْ أَحْمَدَ بْنِ حَمْزَةَ قَالَ : قُلْتُ لَهُ إِنَّ فِي بَلَدِنَا رُبَّمَا أُوصِيَ بِالْمَالِ، لآِلِ مُحَمَّدٍ فَيَأْتُونِّي بِهِ فَأَكْرَهُ أَنْ أَحْمِلَهُ إِلَيْكَ حَتَّى أَسْتَأْمِرَكَ فَقَالَ "لاَ تَأْتِنِي بِهِ وَ لاَ تَعَرَّضْ لَهُ".

Hadith.5558 - Ali ibn Mahziyar narrated from Ahmad ibn Hamzah, who said: I said to Imam (as): 'In our town, sometimes people bequeath wealth to the family of Muhammad (sw), and they bring it to me. However, I hesitate to deliver it to you until I seek your permission.' Imam (as) replied: "Do not bring it to me, and do not involve yourself with it."

5559 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : أَوْصَى رَجُلٌ بِثَلاَثِينَ دِينَاراً لِوُلْدِ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ قَالَ فَأَتَى بِهَا اَلرَّجُلُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "اِدْفَعْهَا إِلَى فُلاَنٍ شَيْخٍ مِنْ وُلْدِ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ " وَ كَانَ مُعِيلاً مُقِلاًّ فَقَالَ لَهُ اَلرَّجُلُ إِنَّمَا أَوْصَى بِهَا اَلرَّجُلُ لِوُلْدِ فَاطِمَةَ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "إِنَّهَا لاَ تَقَعُ مِنْ وُلْدِ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ وَ هِيَ تَقَعُ مِنْ هَذَا اَلرَّجُلِ وَ لَهُ عِيَالٌ".

Hadith.5559 - Muhammad ibn Abi Umayr narrated from Hammad ibn Uthman from Abu Abdullah (as), who said: 'A man bequeathed thirty dinars to the descendants of Sayyidah Fatimah {s.a}, peace be upon her. The man brought the money to Abu Abdullah (as), who said: "Give it to such-and-such an elder from the descendants of Sayyidah Fatimah {s.a}, peace be upon her," and that man was poor and struggling to provide for his family. The man responded: "But the deceased specifically bequeathed it to the descendants of Sayyidah Fatimah {s.a}." Abu Abdullah (as) replied: "It will not have the same impact on the descendants of Sayyidah Fatimah {s.a} in general, but it will have a meaningful impact on this man, for he has a family to support."

5560 - وَ رَوَى اِبْنُ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ إِنَّ رَجُلاً أَوْصَى إِلَيَّ فَسَأَلْتُهُ أَنْ يُشْرِكَ مَعِي ذَا قَرَابَةٍ لَهُ فَفَعَلَ وَ ذَكَرَ اَلَّذِي أَوْصَى إِلَيَّ أَنَّ لَهُ قِبَلَ اَلَّذِي أَشْرَكَهُ فِي اَلْوَصِيَّةِ خَمْسِينَ وَ مِائَةَ دِرْهَمٍ وَ عِنْدَهُ رَهْنٌ بِهَا جَامٌ مِنْ فِضَّةٍ فَلَمَّا هَلَكَ اَلرَّجُلُ أَنْشَأَ اَلْوَصِيُّ يَدَّعِي أَنَّ لَهُ قِبَلَهُ أَكْرَارَ حِنْطَةٍ قَالَ "إِنْ أَقَامَ اَلْبَيِّنَةَ وَ إِلاَّ فَلاَ شَيْءَ لَهُ" قَالَ قُلْتُ لَهُ أَ يَحِلُّ لَهُ أَنْ يَأْخُذَ مِمَّا فِي يَدِهِ شَيْئاً قَالَ "لاَ يَحِلُّ لَهُ" قُلْتُ أَ رَأَيْتَ لَوْ أَنَّ رَجُلاً اِعْتَدَى عَلَيْهِ فَأَخَذَ مَالَهُ فَقَدَرَ عَلَى أَنْ يَأْخُذَ مِنْ مَالِهِ مَا أَخَذَ أَ يَحِلُّ ذَلِكَ لَهُ فَقَالَ "إِنَّ هَذَا لَيْسَ مِثْلَ هَذَا".

Hadith.5560 - Ibn Faddal narrated from Ali ibn Uqbah from Burayd ibn Mu'awiyah from Abu Abdullah (as), who said: I said to Imam (as): "A man appointed me as his executor, and I asked him to appoint a relative of his to share the responsibility with me, and he agreed. The one who appointed me mentioned that the co-executor owed him one hundred and fifty dirhams and that he had a silver cup as collateral for this debt. When the man passed away, the co-executor began to claim that he was owed sacks of wheat instead." Abu Abdullah (as), said: "If he brings proof, then his claim is valid; otherwise, he has no right to anything." I asked: "Is it permissible for him to take anything from what is in his possession?" Imam (as) replied: "It is not permissible for him." I then asked: "What if someone wrongfully took his wealth, and he found the opportunity to take back from that person's wealth the equivalent of what was taken from him - would that be permissible?" Imam (as) replied: "This is not the same as that."

5561 - وَ رَوَى مُحَمَّدُ بْنُ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ عَبْدِ اَللَّهِ بْنِ حَبِيبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ كَانَتْ لَهُ عِنْدِي دَنَانِيرُ وَ كَانَ مَرِيضاً فَقَالَ لِي إِنْ حَدَثَ بِي حَدَثٌ فَأَعْطِ فُلاَناً عِشْرِينَ دِينَاراً وَ أَعْطِ أُخْتِي بَقِيَّةَ اَلدَّنَانِيرِ فَمَاتَ وَ لَمْ أَشْهَدْ مَوْتَهُ فَأَتَى رَجُلٌ مُسْلِمٌ صَادِقٌ فَقَالَ لِي إِنَّهُ أَمَرَنِي أَنْ أَقُولَ لَكَ اُنْظُرْ إِلَى اَلدَّنَانِيرِ اَلَّتِي أَمَرْتُكَ أَنْ تَدْفَعَهَا إِلَى أُخْتِي فَتَصَدَّقْ مِنْهَا بِعَشَرَةِ دَنَانِيرَ اِقْسِمْهَا فِي اَلْمُسْلِمِينَ وَ لَمْ تَعْلَمْ أُخْتُهُ أَنَّ عِنْدِي شَيْئاً فَقَالَ "أَرَى أَنْ تَصَدَّقَ مِنْهَا بِعَشَرَةِ دَنَانِيرَ كَمَا قَالَ".

Hadith.5561 - Muhammad ibn Al-Husayn ibn Abi Al-Khattab narrated from Abdullah ibn Habib from Ishaq ibn Ammar from Abu Abdullah (as), who said: I asked Imam (as) about a man who had dinars with me and was ill. He said to me, "If something happens to me, give so-and-so twenty dinars and give the remainder of the dinars to my sister." The man passed away, and I was not present at his death. Then, a truthful Muslim man came to me and said: "He instructed me to tell you: Look at the dinars I told you to give to my sister and give ten of them in charity, distributing them among the Muslims." His sister was unaware that I had anything of his. Imam (as) said: "I see that you should give ten dinars in charity as he instructed."

5562 - وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ ۝ اَلْوَصِيَّةُ لِلْوٰالِدَيْنِ وَ اَلْأَقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى اَلْمُتَّقِينَ ۝ قَالَ "هُوَ شَيْءٌ جَعَلَهُ اَللَّهُ عَزَّ وَ جَلَّ لِصَاحِبِ هَذَا اَلْأَمْرِ " قُلْتُ فَهَلْ لِذَلِكَ حَدٌّ قَالَ "نَعَمْ" قَالَ قُلْتُ وَ مَا هُوَ قَالَ "أَدْنَى مَا يَكُونُ ثُلُثُ اَلثُّلُثِ".

Hadith.5562 - Muhammad ibn Ahmad ibn Yahya narrated from Muhammad ibn Isa from Muhammad ibn Sinan from Ammar ibn Marwan from Sama'ah ibn Mehran from Abu Abdullah (as), regarding the saying of Allah (swt), the Almighty and Glorious: "The will is for the parents and close relatives in a fair manner; it is an obligation upon the righteous" (Surah Al-Baqarah 2:180). Imam (as) said: "This is something that Allah (swt), the Almighty and Glorious, has designated for the one who holds this matter (referring to the rightful authority)." I asked: "Is there a set limit for this?" Imam (as) replied: "Yes." I asked: "What is it?" Imam (as) said: "The minimum is one-third of one-third."

5563 - وَ رَوَى يُونُسُ بْنُ عَبْدِ اَلرَّحْمَنِ عَنْ دَاوُدَ بْنِ اَلنُّعْمَانِ عَنِ اَلْفُضَيْلِ مَوْلَى أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "أَشْهَدَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَلَى وَصِيَّتِهِ إِلَى عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَرْبَعَةً مِنْ عُظَمَاءِ اَلْمَلاَئِكَةِ، جَبْرَئِيلَ وَ مِيكَائِيلَ وَ إِسْرَافِيلَ وَ آخَرَ لَمْ أَحْفَظِ اِسْمَهُ".

Hadith.5563 - Yunus ibn Abd Al-Rahman narrated from Dawud ibn Al-Nu'man from Al-Fudayl, the servant of Abu Abdullah (as), from Abu Abdullah (as), who said: "The Messenger of Allah (swt), peace and blessings be upon him and his family, had four of the great angels witness his will to Imam Ali ibn Abi Talib (as), peace be upon him: Jibril, Mika'il, Israfil, and another whose name I do not remember."

5564 - وَ رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ اَلْكُلَيْنِيُّ رَضِيَ اَللَّهُ عَنْهُ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ اِبْنِ سَمَاعَةَ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ إِنَّ رَجُلاً مِنْ مَوَالِيكَ مَاتَ وَ تَرَكَ وُلْداً صِغَاراً وَ تَرَكَ شَيْئاً وَ عَلَيْهِ دَيْنٌ وَ لَيْسَ يَعْلَمُ بِهِ اَلْغُرَمَاءُ فَإِنْ قُضِيَ لِغُرَمَائِهِ بَقِيَ وُلْدُهُ لَيْسَ لَهُمْ شَيْءٌ فَقَالَ "أَنْفِقْهُ عَلَى وُلْدِهِ".

Hadith.5564 - Muhammad ibn Ya'qub Al-Kulayni, may Allah (swt) be pleased with him, narrated from Humayd ibn Ziyad from Ibn Sama'ah from Sulayman ibn Dawud from Ali ibn Abi Hamzah from Abu Al-Hasan (as), peace be upon him, who said: I said to Imam (as): "One of your followers passed away, leaving behind young children and some wealth, but he also had a debt that his creditors are unaware of. If the debt is paid, nothing will remain for his children." Imam (as) said: "Spend it on his children."

5565 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ اَلْحَكَمِ قَالَ : سَأَلْتُهُ عَنِ اَلرَّجُلِ يُدَبِّرُ مَمْلُوكَهُ أَ لَهُ أَنْ يَرْجِعَ فِيهِ فَقَالَ "نَعَمْ هُوَ بِمَنْزِلَةِ اَلْوَصِيَّةِ".

Hadith.5565 - Muhammad ibn Abi Umayr narrated from Hisham ibn Al-Hakam, who said: I asked Imam (as) about a man who designates his slave for emancipation after his death (mudabbar). Can he revoke this decision? Imam (as) said: "Yes, it is like a will."

5566 - وَ رَوَى عَلِيُّ بْنُ اَلْحَكَمِ عَنْ زِيَادِ بْنِ أَبِي اَلْحَلاَّلِ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ هَلْ أَوْصَى إِلَى اَلْحَسَنِ وَ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ مَعَ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَالَ "نَعَمْ" قُلْتُ وَ هُمَا فِي ذَلِكَ اَلسِّنِّ قَالَ "نَعَمْ وَ لاَ يَكُونُ لِسِوَاهُمَا فِي أَقَلَّ مِنْ خَمْسِ سِنِينَ".

Hadith.5566 - Ali ibn Al-Hakam narrated from Ziyad ibn Abi Al-Hallal, who said: I asked Abu Abdullah (as), whether the Messenger of Allah (swt), peace and blessings be upon him and his family, had appointed Al-Hasan (as) and Al-Hussain (as), peace be upon them both, along with the Commander of the Faithful (as), peace be upon him, in his will. Imam (as) replied: "Yes." I asked: "Even though they were at that young age?" Imam (as) said: "Yes, and this would not be for anyone else under the age of five."

5567 - كَتَبَ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ رَضِيَ اَللَّهُ عَنْهُ إِلَى أَبِي مُحَمَّدٍ اَلْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : فِي اَلْوُقُوفِ وَ مَا رُوِيَ فِيهَا عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ "اَلْوُقُوفُ تَكُونُ عَلَى حَسَبِ مَا يُوقِفُهَا أَهْلُهَا إِنْ شَاءَ اَللَّهُ تَعَالَى".

Hadith.5567 - Muhammad ibn Al-Hasan Al-Saffar, may Allah (swt) be pleased with him, wrote to Abu Muhammad Imam Hasan ibn Ali Al-Askari (as), peace be upon him, regarding endowments (awqaf) and what has been narrated about them from his forefathers (as), peace be upon them. Imam (as) replied: "Endowments are to be managed according to how their owners have designated them, if Allah (swt), the Exalted, wills."

5568 - وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى اَلْيَقْطِينِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ أَبِي اَلْحُسَيْنِ قَالَ كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ اَلثَّالِثِ عَلَيْهِ اَلسَّلاَمُ : أَنِّي وَقَفْتُ أَرْضاً عَلَى وُلْدِي وَ فِي حِجٍّ وَ وُجُوهِ بِرٍّ وَ لَكَ فِيهِ حَقٌّ بَعْدِي وَ لِمَنْ بَعْدَكَ وَ قَدْ أَزَلْتُهَا عَنْ ذَلِكَ اَلْمَجْرَى فَقَالَ "أَنْتَ فِي حِلٍّ وَ مُوَسَّعٌ لَكَ".

Hadith.5568 - Muhammad ibn Ahmad ibn Yahya narrated from Muhammad ibn Isa Al-Yaqtini from Ali ibn Mahziyar from Abu Al-Husayn, who said: "I wrote to Abu Al-Hasan Al-Thalith (the third), peace be upon him, saying: "I have endowed a piece of land for my children, for Hajj, and for acts of charity, and I also designated a right in it for you after me and for those who come after you. However, I have now revoked that arrangement." Imam (as) replied: "You are absolved, and it has been made permissible and expanded for you."

5569 - وَ رَوَى عَلِيُّ بْنُ مَهْزِيَارَ قَالَ : قُلْتُ لَهُ رَوَى بَعْضُ مَوَالِيكَ عَنْ آبَائِكَ عَلَيْهِمُ اَلسَّلاَمُ "أَنَّ كُلَّ وَقْفٍ إِلَى وَقْتٍ مَعْلُومٍ فَهُوَ وَاجِبٌ عَلَى اَلْوَرَثَةِ وَ كُلَّ وَقْفٍ إِلَى غَيْرِ وَقْتٍ جَهْلٌ مَجْهُولٌ بَاطِلٌ مَرْدُودٌ عَلَى اَلْوَرَثَةِ" وَ أَنْتَ أَعْلَمُ بِقَوْلِ آبَائِكَ عَلَيْكَ وَ عَلَيْهِمُ اَلسَّلاَمُ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "هُوَ هَكَذَا عِنْدِي".

Hadith.5569 - Ali ibn Mahziyar narrated that he said: I asked Imam (as): "Some of your followers have narrated from your forefathers, peace be upon them, that every endowment (waqf) specified for a known period is binding upon the heirs, but any endowment without a specified period is unclear, invalid, and rejected by the heirs. You (as) are more knowledgeable about the sayings of your forefathers, peace be upon them." Imam (as) wrote in response: "It is as you have mentioned according to my understanding."

5570 - وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعُبَيْدِيِّ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ قَالَ : كَتَبْتُ إِلَيْهِ جُعِلْتُ فِدَاكَ لَيْسَ لِي وَلَدٌ وَ لِي ضِيَاعٌ وَرِثْتُهَا عَنْ أَبِي وَ بَعْضُهَا اِسْتَفَدْتُهَا وَ لاَ آمَنُ مِنَ اَلْحَدَثَانِ فَإِنْ لَمْ يَكُنْ لِي وَلَدٌ وَ حَدَثَ بِي حَدَثٌ فَمَا تَرَى جُعِلْتُ فِدَاكَ أَنْ أَقِفَ بَعْضَهَا عَلَى فُقَرَاءِ إِخْوَانِي وَ اَلْمُسْتَضْعَفِينَ أَوْ أَبِيعَهَا وَ أَتَصَدَّقَ بِثَمَنِهَا فِي حَيَاتِي عَلَيْهِمْ فَإِنِّي أَتَخَوَّفُ أَنْ لاَ يُنْفَذَ اَلْوَقْفُ بَعْدَ مَوْتِي فَإِنْ وَقَفْتُهَا فِي حَيَاتِي فَلِي أَنْ آكُلَ مِنْهَا أَيَّامَ حَيَاتِي أَمْ لاَ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "فَهِمْتُ كِتَابَكَ فِي أَمْرِ ضِيَاعِكَ وَ لَيْسَ لَكَ أَنْ تَأْكُلَ مِنْهَا وَ لاَ مِنَ اَلصَّدَقَةِ فَإِنْ أَنْتَ أَكَلْتَ مِنْهَا لَمْ يُنْفَذْ إِنْ كَانَ لَكَ وَرَثَةٌ فَبِعْ وَ تَصَدَّقْ بِبَعْضِ ثَمَنِهَا فِي حَيَاتِكَ فَإِنْ تَصَدَّقْتَ أَمْسَكْتَ لِنَفْسِكَ مَا يَقُوتُكَ مِثْلَ مَا صَنَعَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ ".

Hadith.5570 - Muhammad ibn Ahmad ibn Yahya narrated from Al-Ubaydi from Ali ibn Sulayman ibn Rushayd, who said: I wrote to Imam (as) - may I be your sacrifice - saying, "I have no children, and I possess estates that I inherited from my father and some that I acquired myself. I do not feel secure from unforeseen events. If I remain childless and something happens to me, what do you advise - may I be your sacrifice - should I dedicate some of these properties as endowments for my poor brothers and the weak, or should I sell them and give the proceeds in charity to them during my lifetime? I fear that the endowment might not be carried out after my death. If I establish the endowment during my lifetime, am I allowed to benefit from it for my living expenses or not?" Imam (as) replied: "I have understood your letter concerning your estates. You are not permitted to consume from them or from the charity. If you consume from them, the endowment will not be executed, especially if you have heirs. Therefore, sell and give some of its proceeds in charity during your lifetime. If you choose to give in charity, keep for yourself what suffices for your needs, just as the Commander of the Faithful (as), peace be upon him, did."

5571 - وَ رَوَى مُحَمَّدُ بْنُ عِيسَى اَلْعُبَيْدِيُّ قَالَ كَتَبَ أَحْمَدُ بْنُ حَمْزَةَ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ : مُدَبَّرٌ وُقِفَ ثُمَّ مَاتَ صَاحِبُهُ وَ عَلَيْهِ دَيْنٌ لاَ يَفِي بِمَالِهِ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "يُبَاعُ وَقْفُهُ فِي اَلدَّيْنِ".

Hadith.5571 - Muhammad ibn Isa Al-Ubaydi narrated that Ahmad ibn Hamzah wrote to Abu Al-Hasan, peace be upon him, regarding a mudabbar (a slave who was set to be freed upon his owner's death) who was placed in an endowment (waqf), and then his owner died while owing a debt that could not be covered by his remaining wealth. Imam (as) wrote in response: "The endowment is to be sold to settle the debt."

5572 - وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ عَنْ عُمَرَ بْنِ عَلِيِّ بْنِ عُمَرَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ اَلْهَمَذَانِيِّ قَالَ : كَتَبْتُ إِلَيْهِ عَلَيْهِ اَلسَّلاَمُ مَيِّتٌ أَوْصَى بِأَنْ يُجْرَى عَلَى رَجُلٍ مَا بَقِيَ مِنْ ثُلُثِهِ وَ لَمْ يَأْمُرْ بِإِنْفَاذِ ثُلُثِهِ هَلْ لِلْوَصِيِّ أَنْ يُوقِفَ ثُلُثَ اَلْمَيِّتِ بِسَبَبِ اَلْإِجْرَاءِ ، فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "يُنْفِذُ ثُلُثَهُ وَ لاَ يُوقِفُ".

Hadith.5572 - Muhammad ibn Ahmad narrated from Umar ibn Ali ibn Umar from Ibrahim ibn Muhammad Al-Hamadhani, who said: I wrote to Imam (as) regarding a deceased person who had willed that a portion of his estate from his one-third share be allocated to support a man for as long as he lived, but he did not explicitly instruct for the execution of his entire one-third share. Is it permissible for the executor to turn the deceased's one-third share into an endowment because of this ongoing support? Imam (as) replied: "The one-third should be executed as instructed, but it should not be turned into an endowment."

5573 - وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلرَّجُلِ يُوقِفُ اَلضَّيْعَةَ ثُمَّ يَبْدُو لَهُ أَنْ يُحْدِثَ فِي ذَلِكَ شَيْئاً فَقَالَ "إِنْ كَانَ أَوْقَفَهَا لِوُلْدٍ أَوْ لِغَيْرِهِمْ ثُمَّ جَعَلَ لَهَا قَيِّماً لَمْ يَكُنْ لَهُ أَنْ يَرْجِعَ وَ إِنْ كَانُوا صِغَاراً وَ قَدْ شَرَطَ وَلاَيَتَهَا لَهُمْ حَتَّى يَبْلُغُوا فَيَحُوزُهَا لَهُمْ لَمْ يَكُنْ لَهُ أَنْ يَرْجِعَ فِيهَا وَ إِنْ كَانُوا كِبَاراً وَ لَمْ يُسَلِّمْهَا إِلَيْهِمْ وَ لَمْ يُخَاصِمُوا حَتَّى يَحُوزَهَا عَنْهُ فَلَهُ أَنْ يَرْجِعَ فِيهَا لِأَنَّهُمْ لاَ يَحُوزُونَهَا عَنْهُ وَ قَدْ بَلَغُوا".

Hadith.5573 - Safwan ibn Yahya narrated from Abu Al-Hasan (as) who said: "I asked Imam (as) about a man who dedicates a property as an endowment (waqf) and then later decides to change something about it. Imam (as) said: "If he endowed it for his children or others and appointed a caretaker (qayyim) for it, then he cannot revoke it. If the beneficiaries were minors and he stipulated his guardianship over it until they reached maturity, and he maintained possession of it for them, then he cannot revoke it. However, if they were adults and he did not hand it over to them, nor did they contest him for its possession to take it from him, then he may revoke it because they had not taken possession of it despite being of age."

5574 - وَ رَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُوسَى بْنِ جَعْفَرٍ اَلْبَغْدَادِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ اَلنَّوْفَلِيِّ قَالَ : كَتَبْتُ إِلَى أَبِي جَعْفَرٍ اَلثَّانِي عَلَيْهِ اَلسَّلاَمُ أَسْأَلُهُ عَنْ أَرْضٍ أَوْقَفَهَا جَدِّي عَلَى اَلْمُحْتَاجِينَ مِنْ وُلْدِ فُلاَنِ بْنِ فُلاَنٍ اَلرَّجُلِ اَلَّذِي يَجْمَعُ اَلْقَبِيلَةَ وَ هُمْ كَثِيرٌ مُتَفَرِّقُونَ فِي اَلْبِلاَدِ وَ فِي وُلْدِ اَلْوَاقِفِ حَاجَةٌ شَدِيدَةٌ فَسَأَلُونِي أَنْ أَخُصَّهُمْ بِهَا دُونَ سَائِرِ وُلْدِ اَلرَّجُلِ اَلَّذِي يَجْمَعُ اَلْقَبِيلَةَ فَأَجَابَ عَلَيْهِ اَلسَّلاَمُ "ذَكَرْتَ اَلْأَرْضَ اَلَّتِي أَوْقَفَهَا جَدُّكَ عَلَى فُقَرَاءِ وُلْدِ فُلاَنٍ وَ هِيَ لِمَنْ حَضَرَ اَلْبَلَدَ اَلَّذِي فِيهِ اَلْوَقْفُ وَ لَيْسَ لَكَ أَنْ تَبْتَغِيَ مَنْ كَانَ غَائِباً".

Hadith.5574 - Muhammad ibn Ali ibn Mahbub narrated from Musa ibn Ja'far Al-Baghdadi from Ali ibn Muhammad ibn Sulayman Al-Nawfali, who said: I wrote to Abu Ja'far Al-Thani (as), peace be upon him, asking about a piece of land that my grandfather had endowed for the needy among the descendants of so-and-so, the man who united the tribe. However, they are numerous and scattered across different lands, while the descendants of the one who made the endowment are in severe need. They asked me to allocate the endowment specifically to them, excluding the other descendants of the man who united the tribe. Imam (as) replied: "You mentioned the land that your grandfather endowed for the poor among the descendants of so-and-so. It is designated for those who are present in the town where the endowment exists, and you are not permitted to seek out those who are absent."

5576 - وَ رَوَى مُحَمَّدُ بْنُ عِيسَى عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ فَقُلْتُ جُعِلْتُ فِدَاكَ اِشْتَرَيْتُ أَرْضاً إِلَى جَنْبِي بِأَلْفِ دِرْهَمٍ فَلَمَّا وَفَّرْتُ اَلْمَالَ خُبِّرْتُ أَنَّ اَلْأَرْضَ وَقْفٌ فَقَالَ "لاَ يَجُوزُ شِرَاءُ اَلْوَقْفِ وَ لاَ تُدْخِلِ اَلْغَلَّةَ فِي مَالِكَ اِدْفَعْهَا إِلَى مَنْ وُقِفَتْ عَلَيْهِ" قُلْتُ لاَ أَعْرِفُ لَهَا رَبّاً قَالَ "تَصَدَّقْ بِغَلَّتِهَا".

Hadith.5576 - Muhammad ibn Isa narrated from Abu Ali ibn Rashid, who said: I asked Abu Al-Hasan (as), peace be upon him, and said: "May I be your ransom, I purchased a piece of land next to mine for one thousand dirhams. When I gathered the money, I was informed that the land was an endowment (waqf)." Imam (as) replied: "The purchase of endowment property is not permissible, and do not mix its yield with your wealth. Instead, give its yield to those for whom it was endowed." I said: "I do not know who its rightful beneficiaries are." Imam (as) said: "Then give its yield in charity."

5577 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ جَعْفَرِ بْنِ حَنَانٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ وَقَفَ غَلَّةً لَهُ عَلَى قَرَابَةٍ لَهُ مِنْ أَبِيهِ وَ قَرَابَةٍ مِنْ أُمِّهِ وَ أَوْصَى لِرَجُلٍ وَ لِعَقِبِهِ مِنْ تِلْكَ اَلْغَلَّةِ لَيْسَ بَيْنَهُ وَ بَيْنَهُ قَرَابَةٌ بِثَلاَثِمِائَةِ دِرْهَمٍ كُلَّ سَنَةٍ وَ يُقْسَمُ اَلْبَاقِي عَلَى قَرَابَتِهِ مِنْ أَبِيهِ وَ أُمِّهِ قَالَ "جَائِزٌ لِلَّذِي أَوْصَى لَهُ بِذَلِكَ" قُلْتُ أَ رَأَيْتَ إِنْ لَمْ يَخْرُجْ مِنْ غَلَّةِ اَلْأَرْضِ اَلَّتِي وَقَفَهَا إِلاَّ خَمْسُمِائَةِ دِرْهَمٍ فَقَالَ "أَ وَ لَيْسَ فِي وَصِيَّتِهِ أَنْ يُعْطَى اَلَّذِي أَوْصَى لَهُ مِنَ اَلْغَلَّةِ بِثَلاَثِمِائَةِ دِرْهَمٍ وَ يُقْسَمَ اَلْبَاقِي عَلَى قَرَابَتِهِ مِنْ أَبِيهِ وَ أُمِّهِ" قُلْتُ نَعَمْ قَالَ "لَيْسَ لِقَرَابَتِهِ أَنْ يَأْخُذُوا مِنَ اَلْغَلَّةِ شَيْئاً حَتَّى يُوفُوا اَلْمُوصَى لَهُ ثَلاَثَمِائَةِ دِرْهَمٍ ثُمَّ لَهُمْ مَا بَقِيَ بَعْدَ ذَلِكَ" قُلْتُ أَ رَأَيْتَ إِنْ مَاتَ اَلَّذِي أُوصِيَ لَهُ قَالَ "إِنْ مَاتَ كَانَتِ اَلثَّلاَثُمِائَةِ دِرْهَمٍ لِوَرَثَتِهِ يَتَوَارَثُونَهَا مَا بَقِيَ أَحَدٌ مِنْهُمْ فَإِذَا اِنْقَطَعَ وَرَثَتُهُ وَ لَمْ يَبْقَ مِنْهُمْ أَحَدٌ كَانَتِ اَلثَّلاَثُمِائَةِ دِرْهَمٍ لِقَرَابَةِ اَلْمَيِّتِ تُرَدُّ إِلَى مَا يَخْرُجُ مِنَ اَلْوَقْفِ ثُمَّ يُقْسَمُ بَيْنَهُمْ يَتَوَارَثُونَ ذَلِكَ مَا بَقِيَ مِنْهُمْ أَحَدٌ وَ بَقِيَتِ اَلْغَلَّةُ" قُلْتُ فَلِلْوَرَثَةِ مِنْ قَرَابَةِ اَلْمَيِّتِ أَنْ يَبِيعُوا اَلْأَرْضَ إِذَا اِحْتَاجُوا إِلَيْهَا وَ لَمْ يَكْفِهِمْ مَا يَخْرُجُ مِنَ اَلْغَلَّةِ قَالَ "نَعَمْ إِذَا رَضُوا كُلُّهُمْ وَ كَانَ اَلْبَيْعُ خَيْراً لَهُمْ بَاعُوا".

Hadith.5577 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab from Ja'far ibn Hanan, who said: I asked Abu Abdullah (as), about a man who endowed the yield of his property for his relatives from his father's side and his mother's side. He also made a bequest for a man and his descendants - who had no relation to him - to receive three hundred dirhams annually from that yield, with the remainder to be distributed among his relatives from both his father's and mother's sides. Imam (as) said: "It is permissible for the one to whom he made that bequest." I then asked: "What if the yield from the endowed land is only five hundred dirhams?" Imam (as) replied: "Is it not in his will that the one he designated should receive three hundred dirhams from the yield, and the remainder be divided among his relatives from his father's and mother's sides?" I said: "Yes." Imam (as) replied: "His relatives have no right to take anything from the yield until the bequested three hundred dirhams are fully given to the one it was intended for. After that, whatever remains belongs to them." I asked: "What if the person for whom the bequest was made dies?" Imam (as) said: "If he dies, the three hundred dirhams will go to his heirs, and they will inherit it as long as any of them remain. If his heirs perish and none remain, the three hundred dirhams will revert to the relatives of the deceased (the original owner) and will be distributed from the yield of the endowment among them, and they will continue to inherit it as long as any of them remain, while the yield itself will continue." I asked: "Do the heirs from the deceased's relatives have the right to sell the land if they are in need and the yield does not suffice for them?" Imam (as) replied: "Yes, if all of them agree and the sale is better for them, then they may sell it."

5578 - وَ رَوَى اَلْعَبَّاسُ بْنُ مَعْرُوفٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مِهْرَانَ بْنِ مُحَمَّدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَوْصَى أَنْ يُنَاحَ عَلَيْهِ سَبْعَةَ مَوَاسِمَ فَأَوْقَفَ لِكُلِّ مَوْسِمٍ مَالاً يُنْفَقُ فِيهِ.

Hadith.5578 - Al-Abbas ibn Ma'ruf narrated from Uthman ibn Isa from Mehran ibn Muhammad, who said: I heard Abu Abdullah (as), say that he instructed for mourning to be held for Him (as) for seven seasons (mawasim), and He (as) allocated money for each season to be spent for that purpose.

5579 - وَ رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ : قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ "أَ لاَ أُحَدِّثُكَ بِوَصِيَّةِ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ " قُلْتُ بَلَى فَأَخْرَجَ حُقّاً أَوْ سَفَطاً فَأَخْرَجَ مِنْهُ كِتَاباً فَقَرَأَهُ " "بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ" هَذَا مَا أَوْصَتْ بِهِ فَاطِمَةُ بِنْتُ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَوْصَتْ بِحَوَائِطِهَا اَلسَّبْعَةِ، اَلْعَوَافِ وَ اَلدَّلاَلِ وَ اَلْبُرْقَةِ وَ اَلْمِيثَبِ وَ اَلْحَسْنَى وَ اَلصَّافِيَةِ وَ مَالِ أُمِّ إِبْرَاهِيمَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ فَإِنْ مَضَى عَلِيٌّ فَإِلَى اَلْحَسَنِ فَإِنْ مَضَى اَلْحَسَنُ فَإِلَى اَلْحُسَيْنِ فَإِنْ مَضَى اَلْحُسَيْنُ فَإِلَى اَلْأَكْبَرِ مِنْ وُلْدِي شَهِدَ اَللَّهُ عَلَى ذَلِكَ وَ اَلْمِقْدَادُ بْنُ اَلْأَسْوَدِ اَلْكِنْدِيُّ وَ اَلزُّبَيْرُ بْنُ اَلْعَوَّامِ " وَ كَتَبَ " عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ ".

Hadith.5579 - Asim ibn Humaid narrated from Abu Basir, who said: Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), said: "Shall I tell you about the will of Sayyidah Fatimah {s.a}, peace be upon her?" I said: "Yes." Imam (as) then brought out a box or a container, from which he took out a document and read it: "In the name of Allah (swt), the Most Gracious, the Most Merciful. This is what Fatimah {s.a}, daughter of Muhammad (sw), peace and blessings be upon him and his family, bequeathed. She willed that her seven gardens - Al-Awaf, Ad-Dalal, Al-Burqah, Al-Mithab, Al-Hasna, As-Safiyah, and the property of Umm Ibrahim - be given to Ali ibn Abi Talib (as), peace be upon him. If Ali (as) passes away, then to Al-Hasan (as); if Al-Hasan (as) passes away, then to Al-Hussain (as); and if Al-Hussain (as) passes away, then to the eldest of my children. Allah (swt) bears witness to this, along with Miqdad ibn Al-Aswad Al-Kindi and Az-Zubayr ibn Al-Awwam." It was written by Ali ibn Abi Talib (as), peace be upon him."

5580 - وَ رَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْفَرَجِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ قَالَ : كَتَبَ إِلَيْهِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ إِبْرَاهِيمَ فِي سَنَةِ ثَلاَثٍ وَ ثَلاَثِينَ وَ مِائَتَيْنِ يَسْأَلُهُ عَنْ رَجُلٍ مَاتَ وَ خَلَّفَ اِمْرَأَةً وَ بَنِينَ وَ بَنَاتٍ وَ خَلَّفَ لَهُمْ غُلاَماً أَوْقَفَهُ عَلَيْهِمْ عَشْرَ سِنِينَ ثُمَّ هُوَ حُرٌّ بَعْدَ اَلْعَشْرِ سِنِينَ هَلْ يَجُوزُ لِهَؤُلاَءِ اَلْوَرَثَةِ بَيْعُ هَذَا اَلْغُلاَمِ وَ هُمْ مُضْطَرُّونَ إِذَا كَانَ عَلَى مَا وَصَفْتُهُ لَكَ جَعَلَنِيَ اَللَّهُ فِدَاكَ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "لاَ يَبِيعُونَهُ إِلَى مِيقَاتِ شَرْطِهِ إِلاَّ أَنْ يَكُونُوا مُضْطَرِّينَ إِلَى ذَلِكَ فَهُوَ جَائِزٌ لَهُمْ".

Hadith.5580 - Muhammad ibn Ali ibn Mahbub narrated from Muhammad ibn Al-Faraj from Ali ibn Mabad, who said: Muhammad ibn Ahmad ibn Ibrahim wrote to Imam (as) in the year 233 AH, asking about a man who passed away and left behind a wife, sons, and daughters. He had also left them a servant (ghulam) whom he had endowed for them for ten years, after which the servant would become free. He asked: "Is it permissible for these heirs to sell this servant if they are in need, given the situation I described to you? May Allah (swt) make me your ransom." Imam (as) wrote in reply: "They should not sell him until the appointed time of his condition (the ten years) unless they are in severe need. In that case, it is permissible for them to sell him."

5581 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ : كُنْتُ شَاهِداً لاِبْنِ أَبِي لَيْلَى وَ قَضَى فِي رَجُلٍ جَعَلَ لِبَعْضِ قَرَابَتِهِ غَلَّةَ دَارِهِ وَ لَمْ يُوَقِّتْ وَقْتاً فَمَاتَ اَلرَّجُلُ وَ حَضَرَتْ وَرَثَتُهُ اِبْنَ أَبِي لَيْلَى وَ حَضَرَ قَرَابَتُهُ اَلَّذِي جُعِلَ لَهُ غَلَّةُ اَلدَّارِ فَقَالَ اِبْنُ أَبِي لَيْلَى أَرَى أَنْ أَدَعَهَا عَلَى مَا تَرَكَهَا صَاحِبُهَا فَقَالَ مُحَمَّدُ بْنُ مُسْلِمٍ اَلثَّقَفِيُّ أَمَا إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ قَدْ قَضَى فِي هَذَا اَلْمَسْجِدِ بِخِلاَفِ مَا قَضَيْتَ فَقَالَ وَ مَا عِلْمُكَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ يَقُولُ "قَضَى عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ بِرَدِّ اَلْحَبِيسِ وَ إِنْفَاذِ اَلْمَوَارِيثِ ، " فَقَالَ اِبْنُ أَبِي لَيْلَى هَذَا عِنْدَكَ فِي كِتَابٍ قَالَ نَعَمْ قَالَ فَأَرْسِلْ فَأْتِنِي بِهِ فَقَالَ لَهُ مُحَمَّدُ بْنُ مُسْلِمٍ عَلَى أَنْ لاَ تَنْظُرَ مِنَ اَلْكِتَابِ إِلاَّ فِي ذَلِكَ اَلْحَدِيثِ قَالَ لَكَ ذَلِكَ قَالَ فَأَحْضَرَ اَلْكِتَابَ وَ أَرَاهُ اَلْحَدِيثَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فِي اَلْكِتَابِ فَرَدَّ قَضِيَّتَهُ.

Hadith.5581 - Muhammad ibn Abi Umayr narrated from Umar ibn Udhaynah, who said: I was present with Ibn Abi Layla when Imam (as) ruled on a case involving a man who had allocated the yield (ghallah) of his house to one of his relatives without specifying a time limit. When the man passed away, his heirs came before Ibn Abi Layla, along with the relative who had been granted the house's yield. Ibn Abi Layla said: "I see that it should remain as the owner had left it." Muhammad ibn Muslim Al-Thaqafi responded, "Indeed, Imam Ali ibn Abi Talib (as), peace be upon him, ruled differently in this very mosque than what you have ruled." Ibn Abi Layla asked: "And what knowledge do you have of this?" Muhammad ibn Muslim replied: "I heard Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), peace be upon him, say: 'Imam Ali ibn Abi Talib (as), peace be upon him, ruled to revoke the habis (temporary endowment) and enforce the distribution of inheritance.'" Ibn Abi Layla then asked: "Do you have this in a book?" He replied: "Yes." Ibn Abi Layla said: "Then send for it and bring it to me." Muhammad ibn Muslim stipulated: "On the condition that you look only at this specific narration in the book." Ibn Abi Layla agreed: "That is acceptable." Muhammad ibn Muslim brought the book and showed him the narration from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), and Ibn Abi Layla retracted his judgment.

5582 - وَ رَوَى عَبْدُ اَللَّهِ بْنُ اَلْمُغِيرَةِ عَنْ عَبْدِ اَلرَّحْمَنِ اَلْجُعْفِيِّ قَالَ : كُنْتُ أَخْتَلِفُ إِلَى اِبْنِ أَبِي لَيْلَى فِي مَوَارِيثَ لَنَا لِيَقْسِمَهَا وَ كَانَ فِيهِ حَبِيسٌ فَكَانَ يُدَافِعُنِي فَلَمَّا طَالَ ذَلِكَ شَكَوْتُهُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ "أَ وَ مَا عَلِمَ أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَمَرَ بِرَدِّ اَلْحَبِيسِ وَ إِنْفَاذِ اَلْمَوَارِيثِ" قَالَ فَأَتَيْتُهُ فَفَعَلَ كَمَا كَانَ يَفْعَلُ فَقُلْتُ لَهُ إِنِّي شَكَوْتُكَ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لِي كَيْتَ وَ كَيْتَ قَالَ فَحَلَّفَنِي اِبْنُ أَبِي لَيْلَى أَنَّهُ قَدْ قَالَ ذَلِكَ فَحَلَفْتُ لَهُ فَقَضَى لِي بِذَلِكَ.

Hadith.5582 - Abdullah ibn Al-Mughirah narrated from Abdur-Rahman Al-Ju'fi, who said: I used to frequently go to Ibn Abi Layla regarding an inheritance matter of ours so that he could divide it. Part of the estate included a habis (a temporary endowment), but he kept postponing the matter. When this delay persisted, I complained about him to Abu Abdullah (as). Abu Abdullah (as) said: "Does he not know that the Messenger of Allah (swt), peace and blessings be upon him and his family, commanded the revocation of habis and the execution of inheritance distribution?" So, I returned to Ibn Abi Layla, and he continued as before. I then said to him: "I have complained about you to Imam Jafar ibn Muhammad Al-Sadiq (as), peace be upon him, and He (as) told me such and such." Ibn Abi Layla made me swear that Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) had indeed said that. I swore to him, and as a result, he ruled in my favor accordingly.

5583 - وَ رَوَى يَعْقُوبُ بْنُ زَيْدٍ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنْ أَبِي كَهْمَسٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "سِتَّةٌ تَلْحَقُ اَلْمُؤْمِنَ بَعْدَ وَفَاتِهِ وَلَدٌ يَسْتَغْفِرُ لَهُ وَ مُصْحَفٌ يُخَلِّفُهُ وَ غَرْسٌ يَغْرِسُهُ وَ بِئْرٌ يَحْفِرُهَا وَ صَدَقَةٌ يُجْرِيهَا وَ سُنَّةٌ يُؤْخَذُ بِهَا مِنْ بَعْدِهِ".

Hadith.5583 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Six things continue to benefit a believer after his death: a child who seeks forgiveness for him, a Quran that he leaves behind, a tree that he plants, a well that he digs, a charity that he establishes, and a good practice (sunnah) that is followed after him."

5584 - وَ رَوَى عَلِيُّ بْنُ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي اَلرَّجُلِ يَتَصَدَّقُ بِالصَّدَقَةِ اَلْمُشْتَرَكَةِ قَالَ "جَائِزٌ".

Hadith.5584 - Ali ibn Asbat narrated from Muhammad ibn Humran from Zurara, who reported from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), regarding a man who gives a shared charity (sadaqah mushtarakah). Imam (as) said: "It is permissible."

5585 - وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنِ اَلْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : فِي رَجُلٍ تَصَدَّقَ عَلَى وُلْدٍ لَهُ قَدْ أَدْرَكُوا فَقَالَ "إِذَا لَمْ يَقْبِضُوا حَتَّى يَمُوتَ فَهِيَ مِيرَاثٌ فَإِنْ تَصَدَّقَ عَلَى مَنْ لَمْ يُدْرِكْ مِنْ وُلْدِهِ فَهُوَ جَائِزٌ لِأَنَّ اَلْوَالِدَ هُوَ اَلَّذِي يَلِي أَمْرَهُمْ " وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "لاَ يَرْجِعْ فِي اَلصَّدَقَةِ إِذَا تَصَدَّقَ بِهَا اِبْتِغَاءَ وَجْهِ اَللَّهِ عَزَّ وَ جَلَّ".

Hadith.5585 - Al-Husayn ibn Sa'id narrated from Al-Nadr, from Al-Qasim ibn Sulayman, from Ubayd ibn Zurara, who reported from Abu Abdullah (as), that he said regarding a man who gave charity to his children who had reached maturity: "If they do not take possession of it before his death, then it becomes inheritance. But if he gives charity to his minor children, it is permissible because the parent manages their affairs." Imam (as) also said: "One should not take back a charity once it has been given sincerely for the sake of Allah (swt), the Mighty and Majestic."

5586 - وَ فِي رِوَايَةِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ تَصَدَّقَ عَلَى اِبْنِهِ بِالْمَالِ أَوِ اَلدَّارِ أَ لَهُ أَنْ يَرْجِعَ فِيهِ فَقَالَ "نَعَمْ إِلاَّ أَنْ يَكُونَ صَغِيراً".

Hadith.5586 - In the narration of Ibn Abi Umayr from Jamil ibn Darraj, he said: I asked Abu Abdullah (as), about a man who gave charity to his son in the form of wealth or a house. I asked: "Does he have the right to take it back?" Imam (as) replied: "Yes, unless the son is a minor."

5587 - وَ رَوَى مُوسَى بْنُ بَكْرٍ عَنِ اَلْحَكَمِ قَالَ : قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّ وَالِدِي تَصَدَّقَ عَلَيَّ بِدَارٍ ثُمَّ بَدَا لَهُ أَنْ يَرْجِعَ فِيهَا وَ إِنَّ قُضَاتَنَا يَقْضُونَ لِي بِهَا فَقَالَ "نِعْمَ مَا قَضَتْ بِهِ قُضَاتُكُمْ وَ لَبِئْسَ مَا صَنَعَ وَالِدُكَ إِنَّمَا اَلصَّدَقَةُ لِلَّهِ عَزَّ وَ جَلَّ فَمَا جُعِلَ لِلَّهِ فَلاَ رَجْعَةَ فِيهِ لَهُ فَإِنْ أَنْتَ خَاصَمْتَهُ فَلاَ تَرْفَعْ عَلَيْهِ صَوْتَكَ وَ إِنْ رَفَعَ صَوْتَهُ فَاخْفِضْ أَنْتَ صَوْتَكَ" قَالَ قُلْتُ لَهُ إِنَّهُ قَدْ تُوُفِّيَ قَالَ "فَأَطِبْ بِهَا".

Hadith.5587 - Musa ibn Bakr narrated from Al-Hakam who said: I said to Abu Abdullah (as): "My father gave me a house in charity, but later he wanted to take it back. However, our judges ruled in my favor." Imam (as) replied: "What your judges ruled is correct, but what your father did was wrong. Charity is for Allah (swt), the Mighty and Majestic, and whatever is given for Allah (swt) cannot be taken back. If you argue with him (your father), do not raise your voice against him, and if he raises his voice, lower yours." I said: "But he has passed away." Imam (as) said: "Then enjoy it with a clear conscience."

5588 - وَ رَوَى رِبْعِيُّ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "تَصَدَّقَ أَمِيرُ اَلْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ بِدَارِهِ اَلَّتِي فِي اَلْمَدِينَةِ فِي بَنِي زُرَيْقٍ فَكَتَبَ " "بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ" هَذَا مَا تَصَدَّقَ بِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ هُوَ حَيٌّ سَوِيٌّ تَصَدَّقَ بِدَارِهِ اَلَّتِي فِي بَنِي زُرَيْقٍ صَدَقَةً لاَ تُبَاعُ وَ لاَ تُوهَبُ وَ لاَ تُورَثُ حَتَّى يَرِثَهَا اَللَّهُ اَلَّذِي يَرِثُ اَلسَّمَاوَاتِ وَ اَلْأَرْضَ وَ أَسْكَنَ هَذِهِ اَلصَّدَقَةَ خَالاَتِهِ مَا عِشْنَ وَ عَاشَ عَقِيبُهُنَّ فَإِذَا اِنْقَرَضُوا فَهِيَ لِذَوِي اَلْحَاجَةِ مِنَ اَلْمُسْلِمِينَ شَهِدَ اَللَّهُ" ".

Hadith.5588 - Rubay' ibn Abdullah narrated from Abu Abdullah (as), who said: "The Commander of the Faithful, Imam Ali ibn Abi Talib (as), peace be upon him, donated his house in Medina located in the area of Banu Zurayq. Imam Ali ibn Abi Talib (as) wrote: 'In the name of Allah (swt), the Most Merciful, the Most Compassionate. This is what Ali ibn Abi Talib (as) donates while He (as) is alive and sound. He (as) donates his house in Banu Zurayq as a charity that shall neither be sold, gifted, nor inherited until Allah (swt), who inherits the heavens and the earth, takes possession of it. He (as) has granted residence in this charitable house to his maternal aunts for as long as they live and as long as their descendants live. Once they have all passed away, it will be for the needy among the Muslims. Allah (swt) is a witness to this.'"

5589 - وَ رَوَى حَمَّادُ بْنُ عُثْمَانَ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ قَالَ : قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ إِنَّ أُمِّي تَصَدَّقَتْ عَلَيَّ بِنَصِيبٍ لَهَا فِي دَارٍ فَقُلْتُ لَهَا إِنَّ اَلْقُضَاةَ لاَ يُجِيزُونَ هَذَا وَ لَكِنِ اُكْتُبِيهِ شِرًى فَقَالَتْ اِصْنَعْ مِنْ ذَلِكَ مَا بَدَا لَكَ وَ كُلَّمَا تَرَى أَنَّهُ يَسُوغُ لَكَ فَتَوَثَّقْتُ فَأَرَادَ بَعْضُ اَلْوَرَثَةِ أَنْ يَسْتَحْلِفَنِي أَنِّي قَدْ نَقَدْتُ هَذَا اَلثَّمَنَ وَ لَمْ أَنْقُدْهَا شَيْئاً فَمَا تَرَى قَالَ "اِحْلِفْ لَهُ".

Hadith.5589 - Hammad ibn Uthman narrated from Abu Al-Sabbah Al-Kinani who said: I said to Abu Al-Hasan (as): "My mother gave me her share in a house as charity. I told her that the judges do not approve of this, but if you write it as a sale, it would be accepted." She replied: "Do whatever you think is appropriate and whatever seems permissible to you." So, I secured it accordingly. Later, one of the heirs wanted me to swear that I had paid the price, even though I had not paid her anything. What do you suggest?" Imam (as) said: "Swear (Oath to Allah (swt)) to him."

5590 - وَ رَوَى مُحَمَّدُ بْنُ سُلَيْمَانَ اَلدَّيْلَمِيُّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلرَّجُلِ يَتَصَدَّقُ عَلَى اَلرَّجُلِ اَلْغَرِيبِ بِبَعْضِ دَارِهِ ثُمَّ يَمُوتُ قَالَ "يُقَوَّمُ ذَلِكَ قِيمَةً فَيُدْفَعُ إِلَيْهِ ثَمَنُهُ".

Hadith.5590 - Muhammad ibn Sulayman Al-Daylami narrated from his father, who narrated from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as). He said: I asked Imam (as) about a man who donates part of his house to a stranger and then dies. Imam (as) replied: "It should be appraised for its value, and its price should be given to him."

5591 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "مَنْ تَصَدَّقَ بِصَدَقَةٍ فَرَدَّهَا عَلَيْهِ اَلْمِيرَاثُ فَهِيَ لَهُ".

Hadith.5591 - Muhammad ibn Abi Umayr narrated from Aban, who narrated from Isma'il Al-Ju'fi, who said: Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), said: "Whoever gives a charity and it is returned to him through inheritance, then it belongs to him."

5592 - وَ فِي رِوَايَةِ اَلسَّكُونِيِّ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَرُدُّ اَلنِّحْلَةَ فِي اَلْوَصِيَّةِ وَ مَا أَقَرَّ عِنْدَ مَوْتِهِ بِلاَ ثَبَتٍ وَ لاَ بَيِّنَةٍ رَدَّهُ".

Hadith.5592 - In the narration of Al-Sakuni: "Indeed, Imam Ali ibn Abi Talib (as), peace be upon him, used to reject gifts (grants) in a will, and whatever a person acknowledged at the time of his death without proof or evidence; Imam Ali ibn Abi Talib (as) would reject it."

5593 - وَ رَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلسِّنْدِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ : أَوْصَى أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ بِهَذِهِ اَلصَّدَقَةِ "هَذَا مَا تَصَدَّقَ بِهِ مُوسَى بْنُ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ تَصَدَّقَ بِأَرْضِهِ فِي مَكَانِ كَذَا وَ كَذَا كُلِّهَا وَ حَدُّ اَلْأَرْضِ كَذَا وَ كَذَا تَصَدَّقَ بِهَا كُلِّهَا وَ بِنَخْلِهَا وَ أَرْضِهَا وَ قَنَاتِهَا وَ مَائِهَا وَ أَرْحَائِهَا وَ حُقُوقِهَا وَ شِرْبِهَا مِنَ اَلْمَاءِ وَ كُلِّ حَقٍّ هُوَ لَهَا فِي مُرْتَفِعٍ أَوْ مَظْهَرٍ أَوْ عَرْضٍ أَوْ طُولٍ أَوْ مِرْفَقٍ أَوْ سَاحَةٍ أَوْ أَسْقِيَةٍ أَوْ مُتَشَعَّبٍ أَوْ مَسِيلٍ أَوْ عَامِرٍ أَوْ غَامِرٍ تَصَدَّقَ بِجَمِيعِ حُقُوقِهِ مِنْ ذَلِكَ عَلَى وُلْدِ صُلْبِهِ مِنَ اَلرِّجَالِ وَ اَلنِّسَاءِ يَقْسِمُ وَالِيهَا مَا أَخْرَجَ اَللَّهُ عَزَّ وَ جَلَّ مِنْ غَلَّتِهَا اَلَّذِي يَكْفِيهَا فِي عِمَارَتِهَا وَ مَرَافِقِهَا بَعْدَ ثَلاَثِينَ عَذْقاً يَقْسِمُ فِي مَسَاكِينِ اَلْقَرْيَةِ بَيْنَ وُلْدِ فُلاَنٍ "لِلذَّكَرِ مِثْلُ حَظِّ اَلْأُنْثَيَيْنِ" فَإِنْ تَزَوَّجَتِ اِمْرَأَةٌ مِنْ بَنَاتِ فُلاَنٍ فَلاَ حَقَّ لَهَا مِنْ هَذِهِ اَلصَّدَقَةِ حَتَّى تَرْجِعَ إِلَيْهَا بِغَيْرِ زَوْجٍ فَإِنْ رَجَعَتْ فَإِنَّ لَهَا مِثْلَ حَظِّ اَلَّتِي لَمْ تَتَزَوَّجْ مِنْ بَنَاتِ فُلاَنٍ وَ أَنَّ مَنْ تُوُفِّيَ مِنْ وُلْدِ فُلاَنٍ وَ لَهُ وَلَدٌ فَلِوَلَدِهِ عَلَى سَهْمِ أَبِيهِ "لِلذَّكَرِ مِثْلُ حَظِّ اَلْأُنْثَيَيْنِ" مِثْلُ مَا شَرَطَ فُلاَنٌ بَيْنَ وُلْدِهِ مِنْ صُلْبِهِ وَ أَنَّ مَنْ تُوُفِّيَ مِنْ وُلْدِ فُلاَنٍ وَ لَمْ يَتْرُكْ وَلَداً رُدَّ حَقُّهُ إِلَى أَهْلِ اَلصَّدَقَةِ وَ أَنَّهُ لَيْسَ لِوُلْدِ بَنَاتِي فِي صَدَقَتِي هَذِهِ حَقٌّ إِلاَّ أَنْ يَكُونَ آبَاؤُهُمْ مِنْ وُلْدِي وَ أَنَّهُ لَيْسَ لِأَحَدٍ فِي صَدَقَتِي حَقٌّ مَعَ وُلْدِي وَ وُلْدِ وُلْدِي وَ أَعْقَابِهِمْ مَا بَقِيَ مِنْهُمْ أَحَدٌ فَإِنِ اِنْقَرَضُوا فَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ قُسِمَ ذَلِكَ عَلَى وُلْدِ أَبِي مِنْ أُمِّي مَا بَقِيَ مِنْهُمْ أَحَدٌ عَلَى مِثْلِ مَا شَرَطْتُ بَيْنَ وُلْدِي وَ عَقِبِي فَإِذَا اِنْقَرَضَ وُلْدُ أَبِي مِنْ أُمِّي وَ لَمْ يَبْقَ مِنْهُمْ أَحَدٌ فَصَدَقَتِي عَلَى وُلْدِ أَبِي وَ أَعْقَابِهِمْ مَا بَقِيَ مِنْهُمْ أَحَدٌ عَلَى مِثْلِ مَا شَرَطْتُ بَيْنَ وُلْدِي وَ عَقِبِي فَإِذَا اِنْقَرَضَ وُلْدُ أَبِي فَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ فَصَدَقَتِي عَلَى اَلْأَوْلَى فَالْأَوْلَى حَتَّى يَرِثَهَا اَللَّهُ اَلَّذِي وَرِثَهَا وَ هُوَ خَيْرُ اَلْوَارِثِينَ تَصَدَّقَ فُلاَنٌ بِصَدَقَتِهِ هَذِهِ وَ هُوَ صَحِيحٌ صَدَقَةً بَتّاً بَتْلاً لاَ مَشُوبَةَ فِيهَا وَ لاَ رَدَّ أَبَداً "اِبْتِغٰاءَ وَجْهِ اَللّٰهِ" وَ اَلدَّارِ اَلْآخِرَةِ وَ لاَ يَحِلُّ لِمُؤْمِنٍ يُؤْمِنُ بِاللَّهِ وَ اَلْيَوْمِ اَلْآخِرِ أَنْ يَبِيعَهَا وَ لاَ يَبْتَاعَهَا وَ لاَ يَهَبَهَا وَ لاَ يَنْحَلَهَا وَ لاَ يُغَيِّرَ شَيْئاً مِنْهَا حَتَّى يَرِثَ اَللَّهُ "اَلْأَرْضَ وَ مَنْ عَلَيْهٰا" وَ جَعَلَ صَدَقَتَهُ هَذِهِ إِلَى عَلِيٍّ وَ إِبْرَاهِيمَ فَإِذَا اِنْقَرَضَ أَحَدُهُمَا دَخَلَ اَلْقَاسِمُ مَعَ اَلْبَاقِي فَإِنِ اِنْقَرَضَ أَحَدُهُمَا دَخَلَ إِسْمَاعِيلُ مَعَ اَلْبَاقِي مِنْهُمَا فَإِنِ اِنْقَرَضَ أَحَدُهُمَا دَخَلَ اَلْعَبَّاسُ مَعَ اَلْبَاقِي مِنْهُمَا فَإِنِ اِنْقَرَضَ أَحَدُهُمَا دَخَلَ اَلْأَكْبَرُ مِنْ وُلْدِي مَعَ اَلْبَاقِي مِنْهُمَا وَ إِنْ لَمْ يَبْقَ مِنْ وُلْدِي مَعَهُ إِلاَّ وَاحِدٌ فَهُوَ اَلَّذِي يَلِيهِ".

Hadith.5593 - Muhammad ibn Ali ibn Mahbub narrated from Ali ibn Al-Sindi, from Safwan ibn Yahya, from Abdurrahman ibn Al-Hajjaj, who said: Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (as) made this endowment: "This is what Musa ibn Jafar (as) has endowed. He (as) has endowed all His (as) land in such and such a place. The boundary of the land is such and such. He (as) has endowed all of it, including its palm trees, land, water channels, water, mills, rights, irrigation rights from the water, and every right associated with it, whether it be in an elevated or low area, across its width or length, its easements, open spaces, conduits, offshoots, streams, developed or undeveloped parts. He (as) has endowed all these rights upon his direct descendants, both male and female. The administrator shall distribute the produce that Allah (swt), the Mighty and Majestic, brings forth from it, in a way that is sufficient for its maintenance and facilities. After setting aside thirty date palms, the remainder shall be distributed among the needy of the village and the descendants of such and such, with the male receiving the share of two females. If any woman from the daughters of so-and-so gets married, she shall have no share in this endowment until she returns unmarried. If she returns, she shall receive a share equal to that of those daughters who have not married. If any of the descendants of so-and-so passes away leaving behind children, then his children shall inherit his share in accordance with the rule of 'the male receiving the share of two females.'" Similar to the conditions set by so-and-so among his direct descendants, if any of the descendants of so-and-so dies without leaving behind children, his share shall revert to the beneficiaries of the endowment. None of my daughters' children shall have any right in this endowment unless their fathers are from my direct descendants. No one shall have any right in my endowment as long as my descendants and their offspring remain. If all my descendants and their offspring cease to exist, the endowment shall be transferred to the descendants of my father from my mother, as long as any of them remain, following the same conditions I have set for my descendants and offspring. If the descendants of my father from my mother perish, leaving no one, the endowment shall pass to the descendants of my father and their offspring, according to the same conditions I have set for my descendants and offspring. If the descendants of my father also perish, leaving no one, then my endowment shall be passed on successively to the nearest relatives, one after another, until it ultimately returns to Allah (swt), the true inheritor, and He (swt) is the best of inheritors. So-and-so has endowed this endowment while in good health, as an absolute and irrevocable charity, free from any condition or revocation, solely seeking the pleasure of Allah (swt). This endowment has been made for the sake of the Hereafter, and it is not permissible for any believer who believes in Allah (swt) and the Last Day to sell it, purchase it, gift it, or transfer it in any form. No one should alter anything from it until Allah (swt) inherits the earth and all that is on it. He (as) entrusted the administration of this endowment to Ali and Ibrahim. If one of them passes away, then Al-Qasim shall join the remaining one. If one of them passes away, then Ismail shall join the remaining one. If one of them passes away, then Al-Abbas shall join the remaining one. If one of them passes away, then the eldest of my offspring shall join the remaining one. If there remains only one among my descendants, he shall be the one responsible for managing it.

5594 - وَ رَوَى اَلْعَبَّاسُ بْنُ عَامِرٍ عَنْ أَبِي اَلصَّحَارِي عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ رَجُلٌ اِشْتَرَى دَاراً فَبَقِيَتْ عَرْصَةٌ فَبَنَاهَا بَيْتَ غَلَّةٍ أَ يُوقِفُهُ عَلَى اَلْمَسْجِدِ قَالَ "إِنَّ اَلْمَجُوسَ أَوْقَفُوا عَلَى بَيْتِ اَلنَّارِ".

Hadith.5594 - Al-Abbas ibn Amir narrated from Abu Al-Sahari, from Abu Abdullah (as), who said: I asked Imam (as) about a man who bought a house, and there remained an empty plot of land. He built upon it a house to generate income. Should he endow it for the mosque? Imam (as) replied: "Indeed, the Magians endowed property for their fire temples."

5595 - رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنِ اَلْحُسَيْنِ بْنِ نُعَيْمٍ عَنْ أَبِي اَلْحَسَنِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ سُكْنَى دَارِهِ لِرَجُلٍ أَيَّامَ حَيَاتِهِ أَوْ جَعَلَهَا لَهُ وَ لِعَقِبِهِ مِنْ بَعْدِهِ قَالَ "هِيَ لَهُ وَ لِعَقِبِهِ كَمَا شَرَطَ" قُلْتُ فَإِنِ اِحْتَاجَ إِلَى بَيْعِهَا يَبِيعُهَا قَالَ "نَعَمْ" قُلْتُ فَيَنْقُضُ بَيْعُهُ اَلدَّارَ اَلسُّكْنَى قَالَ "لاَ يَنْقُضُ اَلْبَيْعُ اَلسُّكْنَى كَذَلِكَ سَمِعْتُ أَبِي عَلَيْهِ اَلسَّلاَمُ يَقُولُ "قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ " "لاَ يَنْقُضُ اَلْبَيْعُ اَلْإِجَارَةَ وَ لاَ اَلسُّكْنَى وَ لَكِنَّهُ يَبِيعُهُ عَلَى أَنَّ اَلَّذِي يَشْتَرِيهِ لاَ يَمْلِكُ مَا اِشْتَرَى حَتَّى يَنْقَضِيَ اَلسُّكْنَى عَلَى مَا شَرَطَ وَ اَلْإِجَارَةُ " " قُلْتُ فَإِنْ رَدَّ عَلَى اَلْمُسْتَأْجِرِ مَالَهُ وَ جَمِيعَ مَا لَزِمَهُ فِي اَلنَّفَقَةِ وَ اَلْعِمَارَةِ فِيمَا اِسْتَأْجَرَ قَالَ "عَلَى طِيبَةِ اَلنَّفْسِ وَ رِضَا اَلْمُسْتَأْجِرِ بِذَلِكَ لاَ بَأْسَ".

Hadith.5595 - Muhammad ibn Abi Umayr narrated from Al-Husayn ibn Nu'aym from Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (as) who said: I asked Imam (as) about a man who granted residence in his house to another man for the duration of his life or made it for him and his descendants after him. Imam (as) said: "It belongs to him and his descendants as stipulated." I asked: "If he needs to sell it, can he sell it?" Imam (as) replied: "Yes." I asked: "Does selling the house invalidate the right of residence?" Imam (as) said: "No, the sale does not invalidate the right of residence. I heard my father (as) say that Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) said: 'The sale does not invalidate the lease nor the residence, but he sells it on the condition that the buyer does not own what he has purchased until the term of residence or lease ends according to the stipulated condition.'" I asked: "If the seller returns the money to the tenant and covers all expenses he incurred for maintenance and living during the lease, does that end the agreement?" Imam (as) said: "If it is done willingly and with the tenant's consent, then there is no harm in it."

5596 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ خَالِدِ بْنِ نَافِعٍ اَلْبَجَلِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ لِرَجُلٍ سُكْنَى دَارٍ لَهُ مُدَّةَ حَيَاتِهِ يَعْنِي صَاحِبَ اَلدَّارِ فَمَاتَ اَلَّذِي جَعَلَ اَلسُّكْنَى وَ بَقِيَ اَلَّذِي جُعِلَ لَهُ اَلسُّكْنَى أَ رَأَيْتَ إِنْ أَرَادَ اَلْوَرَثَةُ أَنْ يُخْرِجُوهُ مِنَ اَلدَّارِ أَ لَهُمْ ذَلِكَ فَقَالَ "أَرَى أَنْ تُقَوَّمَ اَلدَّارُ بِقِيمَةٍ عَادِلَةٍ وَ يُنْظَرَ إِلَى ثُلُثِ اَلْمَيِّتِ فَإِنْ كَانَ فِي ثُلُثِهِ مَا يُحِيطُ بِثَمَنِ اَلدَّارِ فَلَيْسَ لِلْوَرَثَةِ أَنْ يُخْرِجُوهُ وَ إِنْ كَانَ اَلثُّلُثُ لاَ يُحِيطُ بِثَمَنِ اَلدَّارِ فَلَهُمْ أَنْ يُخْرِجُوهُ " قِيلَ لَهُ أَ رَأَيْتَ إِنْ مَاتَ اَلرَّجُلُ اَلَّذِي جُعِلَ لَهُ اَلسُّكْنَى بَعْدَ مَوْتِ صَاحِبِ اَلدَّارِ يَكُونُ اَلسُّكْنَى لِعَقِبِ اَلَّذِي جُعِلَ لَهُ اَلسُّكْنَى قَالَ "لاَ".

Hadith.5596 - Al-Hasan ibn Mahbub narrated from Khalid ibn Nafi' Al-Bajali from Abu Abdullah (as) who said: I asked Imam (as) about a man who granted another man the right to reside in his house for the duration of his own life (meaning the life of the house owner). Then, the one who granted the residence passed away while the one granted the residence remained alive. I asked: "If the heirs wish to remove him from the house, do they have the right to do so?" Imam (as) replied: "I see that the house should be appraised at a fair value, and it should be considered whether the deceased's one-third share of the estate covers the value of the house. If his one-third share is sufficient to cover the price of the house, then the heirs have no right to evict him. However, if the one-third share does not cover the house's value, then the heirs have the right to evict him." It was asked: "If the man who was granted the right of residence dies after the owner of the house has passed away, does the right of residence transfer to the descendants of the one who was granted the residence?" Imam (as) replied: "No."

5597 - وَ رَوَى اَلْحَسَنُ بْنُ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَحْمَدَ بْنِ عُمَرَ اَلْحَلَبِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ أَسْكَنَ دَارَهُ رَجُلاً مُدَّةَ حَيَاتِهِ فَقَالَ "يَجُوزُ لَهُ وَ لَيْسَ لَهُ أَنْ يُخْرِجَهُ" قُلْتُ فَلَهُ وَ لِعَقِبِهِ قَالَ "يَجُوزُ لَهُ" وَ سَأَلْتُهُ عَنْ رَجُلٍ أَسْكَنَ رَجُلاً وَ لَمْ يُوَقِّتْ لَهُ شَيْئاً قَالَ "يُخْرِجُهُ صَاحِبُ اَلدَّارِ إِذَا شَاءَ".

Hadith.5597 - Al-Hasan ibn Ali ibn Faddal narrated from Ahmad ibn Umar Al-Halabi from his father from Abu Abdullah (as) who said: I asked Imam (as) about a man who allowed another man to reside in his house for the duration of his life. Imam (as) replied: "It is permissible for him, and he does not have the right to evict him." I asked: "Does this also apply to his descendants?" Imam (as) replied: "It is permissible for him." I then asked Imam (as) about a man who allowed another man to reside in his house without specifying any time period. Imam (as) replied: "The owner of the house may evict him whenever he wishes."

5598 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ حُمْرَانَ قَالَ : سَأَلْتُهُ عَنِ اَلسُّكْنَى وَ اَلْعُمْرَى فَقَالَ "اَلنَّاسُ فِيهِ عِنْدَ شُرُوطِهِمْ إِنْ كَانَ شَرَطَ حَيَاتَهُ فَهُوَ حَيَاتَهُ وَ إِنْ كَانَ لِعَقِبِهِ فَهُوَ لِعَقِبِهِ كَمَا شَرَطَ حَتَّى يَفْنَوْا ثُمَّ تُرَدُّ إِلَى صَاحِبِ اَلدَّارِ".

Hadith.5598 - Muhammad ibn Abi Umayr narrated from Aban ibn Uthman from Abdur Rahman ibn Abi Abdullah from Humran who said: I asked Imam (as) about Al-sukna (residential right) and Al-umra (life estate). Imam (as) replied: "People are bound by their conditions. If he stipulated it for his lifetime, then it is for his lifetime. If he stipulated it for his descendants, then it is for his descendants as stipulated until they perish, after which it returns to the owner of the house."

5599 - وَ رَوَى مُحَمَّدُ بْنُ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سُئِلَ عَنِ اَلسُّكْنَى وَ اَلْعُمْرَى فَقَالَ "إِنْ كَانَ جَعَلَ اَلسُّكْنَى فِي حَيَاتِهِ فَهُوَ كَمَا شَرَطَ وَ إِنْ كَانَ جَعَلَهَا لَهُ وَ لِعَقِبِهِ مِنْ بَعْدِهِ حَتَّى يَفْنَى عَقِبُهُ فَلَيْسَ لَهُمْ أَنْ يَبِيعُوا وَ لاَ يُورِثُوا اَلدَّارَ ثُمَّ تُرْجَعُ اَلدَّارُ إِلَى صَاحِبِهَا اَلْأَوَّلِ".

Hadith.5599 - Muhammad ibn Al-Fudayl narrated from Abu Al-Sabbah Al-Kinani from Abu Abdullah (as) who was asked about Al-sukna (residential right) and Al-umra (life estate). Imam (as) said: "If the residential right was granted for his lifetime, then it is as stipulated. But if it was granted to him and his descendants after him until his descendants perish, then they have no right to sell or inherit the house. After that, the house returns to its original owner." [BOOK=BOOK ON OBLIGATORY SHARES AND INHERITANCE] كِتَابُ الْفَرَائِضِ وَ الْمَوَارِيثِ‌

5600 - رَوَى سَمَاعَةُ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ إِنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ : "إِنَّ اَلَّذِي أَحْصَى رَمْلَ عَالِجٍ يَعْلَمُ أَنَّ اَلسِّهَامَ لاَ تَعُولُ عَلَى سِتَّةٍ لَوْ يُبْصِرُونَ وُجُوهَهَا لَمْ تَجُزْ سِتَّةً".

Hadith.5600 - Sama'ah narrated from Abu Basir from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) who said: Indeed, the Commander of the Faithful (as) used to say, "Surely, the One who counted the grains of sand in Alij knows that the shares (of inheritance) do not exceed six if people were to truly understand their proper allocations; they would never surpass six."

5601 - وَ رَوَى سَيْفُ بْنُ عَمِيرَةَ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ "كَانَ اِبْنُ عَبَّاسِ يَقُولُ : إِنَّ اَلَّذِي أَحْصَى رَمْلَ عَالِجٍ لَيَعْلَمُ أَنَّ اَلسِّهَامَ لاَ تَعُولُ مِنْ سِتَّةٍ".

Hadith.5601 - Saif ibn Umayrah narrated from Abu Bakr Al-Hadrami from Abu Abdullah (as) who said: "Ibn Abbas used to say: Indeed, the One who counted the grains of sand in Alij surely knows that the shares (of inheritance) do not exceed six."

5602 - وَ رَوَى اَلْفَضْلُ بْنُ شَاذَانَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ عَبْدِ اَللَّهِ عَنْ يَعْقُوبَ بْنِ إِبْرَاهِيمَ بْنِ سَعْدٍ عَنْ أَبِيهِ قَالَ حَدَّثَنِي أَبِي عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ حَدَّثَنِي اَلزُّهْرِيُّ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَبْدِ اَللَّهِ بْنِ عُتْبَةَ قَالَ : جَلَسْتُ إِلَى اِبْنِ عَبَّاسٍ فَعَرَضَ عَلَيَّ ذِكْرُ فَرَائِضِ اَلْمَوَارِيثِ فَقَالَ اِبْنُ عَبَّاسٍ "سُبْحَانَ اَللَّهِ اَلْعَظِيمِ أَ تَرَوْنَ أَنَّ اَلَّذِي أَحْصَى رَمْلَ عَالِجٍ عَدَداً جَعَلَ فِي مَالٍ نِصْفاً وَ نِصْفاً وَ ثُلُثاً فَهَذَانِ اَلنِّصْفَانِ قَدْ ذَهَبَا بِالْمَالِ فَأَيْنَ مَوْضِعُ اَلثُّلُثِ" فَقَالَ لَهُ زُفَرُ بْنُ أَوْسٍ اَلْبَصْرِيُّ يَا اِبْنَ عَبَّاسٍ فَمَنْ أَوَّلُ مَنْ أَعَالَ اَلْفَرَائِضَ قَالَ "رُمَعُ لَمَّا اِلْتَفَّتْ عِنْدَهُ اَلْفَرَائِضُ وَ دَافَعَ بَعْضُهَا بَعْضاً" قَالَ "وَ اَللَّهِ مَا أَدْرِي أَيَّكُمْ قَدَّمَ اَللَّهُ وَ أَيَّكُمْ أَخَّرَ اَللَّهُ وَ مَا أَجِدُ شَيْئاً هُوَ أَوْسَعُ مِنْ أَنْ أَقْسِمَ عَلَيْكُمْ هَذَا اَلْمَالَ بِالْحِصَصِ فَأُدْخِلَ عَلَى كُلِّ ذِي حَقٍّ مَا دَخَلَ عَلَيْهِ مِنْ عَوْلِ اَلْفَرِيضَةِ وَ اَيْمُ اَللَّهِ أَنْ لَوْ قَدَّمَ مَنْ قَدَّمَ اَللَّهُ وَ أَخَّرَ مَنْ أَخَّرَ اَللَّهُ مَا عَالَتْ فَرِيضَةٌ" فَقَالَ لَهُ زُفَرُ بْنُ أَوْسٍ وَ أَيَّهُمَا قَدَّمَ وَ أَيَّهُمَا أَخَّرَ فَقَالَ "كُلُّ فَرِيضَةٍ لَمْ يُهْبِطْهَا اَللَّهُ عَزَّ وَ جَلَّ عَنْ فَرِيضَةٍ إِلاَّ إِلَى فَرِيضَةٍ فَهَذَا مَا قَدَّمَ اَللَّهُ وَ أَمَّا مَا أَخَّرَ اَللَّهُ فَكُلُّ فَرِيضَةٍ إِذَا زَالَتْ عَنْ فَرْضِهَا لَمْ يَكُنْ لَهَا إِلاَّ مَا بَقِيَ فَتِلْكَ اَلَّتِي أَخَّرَ اَللَّهُ فَأَمَّا اَلَّتِي قَدَّمَ اَللَّهُ فَالزَّوْجُ لَهُ اَلنِّصْفُ فَإِذَا دَخَلَ عَلَيْهِ مَا يُزِيلُهُ عَنْهُ رَجَعَ إِلَى اَلرُّبُعِ لاَ يُزِيلُهُ عَنْهُ شَيْءٌ وَ اَلزَّوْجَةُ لَهَا اَلرُّبُعُ فَإِنْ زَالَتْ عَنْهُ صَارَتْ إِلَى اَلثُّمُنِ لاَ يُزِيلُهَا عَنْهُ شَيْءٌ وَ اَلْأُمُّ لَهَا اَلثُّلُثُ فَإِنْ زَالَتْ عَنْهُ صَارَتْ إِلَى اَلسُّدُسِ لاَ يُزِيلُهَا عَنْهُ شَيْءٌ فَهَذِهِ اَلْفَرَائِضُ اَلَّتِي قَدَّمَ اَللَّهُ عَزَّ وَ جَلَّ وَ أَمَّا اَلَّتِي أَخَّرَ اَللَّهُ فَفَرِيضَةُ اَلْبَنَاتِ وَ اَلْأَخَوَاتِ لَهَا اَلنِّصْفُ إِنْ كَانَتْ وَاحِدَةً وَ إِنْ كَانَتِ اِثْنَتَيْنِ أَوْ أَكْثَرَ فَالثُّلُثَانِ فَإِذَا أَزَالَتْهُنَّ اَلْفَرَائِضُ لَمْ يَكُنْ لَهُنَّ إِلاَّ مَا يَبْقَى فَتِلْكَ اَلَّتِي أَخَّرَ اَللَّهُ فَإِذَا اِجْتَمَعَ مَا قَدَّمَ اَللَّهُ وَ مَا أَخَّرَ بُدِئَ بِمَا قَدَّمَ اَللَّهُ فَأُعْطِيَ حَقَّهُ كَمَلاً فَإِنْ بَقِيَ شَيْءٌ كَانَ لِمَنْ أَخَّرَ وَ إِنْ لَمْ يَبْقَ شَيْءٌ فَلاَ شَيْءَ لَهُ" فَقَالَ لَهُ زُفَرُ بْنُ أَوْسٍ فَمَا مَنَعَكَ أَنْ تُشِيرَ بِهَذَا اَلرَّأْيِ عَلَى رُمَعَ قَالَ "هِبْتُهُ" فَقَالَ اَلزُّهْرِيُّ وَ اَللَّهِ لَوْ لاَ أَنَّهُ تَقَدَّمَهُ إِمَامٌ عَدْلٌ كَانَ أَمْرُهُ عَلَى اَلْوَرَعِ فَأَمْضَى أَمْراً فَمَضَى مَا اِخْتَلَفَ عَلَى اِبْنِ عَبَّاسٍ مِنْ أَهْلِ اَلْعِلْمِ اِثْنَانِ.

Hadith.5602 - Al-Fadl ibn Shadhan narrated from Muhammad ibn Yahya, from Ali ibn Abdullah, from Yaqub ibn Ibrahim ibn Sad, from his father, who said: My father narrated to me from Muhammad ibn Ishaq, who said: Al-Zuhri narrated from Ubaydullah ibn Abdullah ibn Utbah, who said: I sat with Ibn Abbas, and the topic of inheritance shares was brought up. Ibn Abbas said: "Glory be to Allah (swt) the Almighty! Do you think that the One who has counted the grains of the sand of Alij (a vast desert) made the shares of inheritance such that they consist of a half, a half, and a third? These two halves already consume the entire estate, so where is the share for the third?" Zufar ibn Aws Al-Basri said to him: "O' Ibn Abbas, who was the first to adjust the shares of inheritance (awl, proportional reduction)?" Ibn Abbas replied: "It was Ruma when the inheritance shares became entangled with each other and some shares began to clash with others." Ibn Abbas said: "By Allah (swt), I do not know whom Allah (swt) has given precedence to and whom He (swt) has delayed. I find nothing more appropriate than dividing this wealth according to the prescribed shares, so that each person entitled receives their due, and the effect of the adjustment (awl) of the inheritance falls upon them accordingly. By Allah (swt), if those whom Allah (swt) has given precedence were given precedence, and those whom Allah (swt) has delayed were delayed, no inheritance share would ever be reduced." Zufar ibn Aws asked him: "Who are those whom Allah (swt) has given precedence and those whom He has delayed?" Ibn Abbas replied: "Every share that Allah (swt), the Mighty and Majestic, has not reduced except to another obligatory share is what Allah (swt) has given precedence. As for what Allah (swt) has delayed, it is any share that, when displaced from its original allocation, receives only what remains. These are those whom Allah (swt) has delayed. For example, the husband is entitled to half, but if there are additional heirs that reduce his share, it decreases to one-fourth, and nothing can further reduce it. The wife is entitled to one-fourth, and if her share is reduced, it becomes one-eighth, with nothing further reducing it. The mother is entitled to one-third, but if her share is reduced, it becomes one-sixth, which cannot be further reduced. These are the shares that Allah (swt) has given precedence. As for those whom Allah (swt) has delayed, they include the shares of daughters and sisters. A single daughter or sister receives half, and if they are two or more, they receive two-thirds. However, if other heirs with higher precedence exist, they only receive what remains, and that is what Allah (swt) has delayed. Thus, when the shares given precedence and those delayed are combined, the shares that Allah (swt) has given precedence are distributed first in full. If anything remains, it is given to those whom Allah (swt) has delayed, but if nothing remains, they receive nothing." Zufar ibn Aws asked him: "What prevented you from suggesting this opinion to Ruma?" Ibn Abbas replied: "I was in awe of him." Al-Zuhri then said: "By Allah (swt), if it were not for the fact that a just and pious leader had preceded him and established his ruling with prudence, Ibn Abbas would not have had any disagreement from the scholars on this matter."

5603 - قَالَ اَلْفَضْلُ وَ رَوَى عَبْدُ اَللَّهِ بْنُ اَلْوَلِيدِ اَلْعَدَنِيُّ صَاحِبُ سُفْيَانَ قَالَ حَدَّثَنِي أَبُو اَلْقَاسِمِ اَلْكُوفِيُّ صَاحِبُ أَبِي يُوسُفَ عَنْ أَبِي يُوسُفَ قَالَ حَدَّثَنَا لَيْثُ بْنُ أَبِي سُلَيْمٍ عَنْ أَبِي عَمْرٍو اَلْعَبْدِيِّ عَنِ اِبْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ كَانَ يَقُولُ : "اَلْفَرَائِضُ مِنْ سِتَّةِ أَسْهُمٍ اَلثُّلُثَانِ أَرْبَعَةُ أَسْهُمٍ وَ اَلنِّصْفُ ثَلاَثَةُ أَسْهُمٍ وَ اَلثُّلُثُ سَهْمَانِ وَ اَلرُّبُعُ سَهْمٌ وَ نِصْفٌ وَ اَلثُّمُنُ ثَلاَثَةُ أَرْبَاعِ سَهْمٍ وَ لاَ يَرِثُ مَعَ اَلْوَلَدِ إِلاَّ اَلْأَبَوَانِ وَ اَلزَّوْجُ وَ اَلْمَرْأَةُ وَ لاَ يَحْجُبُ اَلْأُمَّ عَنِ اَلثُّلُثِ إِلاَّ اَلْوَلَدُ وَ اَلْإِخْوَةُ وَ لاَ يُزَادُ اَلزَّوْجُ عَلَى اَلنِّصْفِ وَ لاَ يُنْقَصُ مِنَ اَلرُّبُعِ وَ لاَ تُزَادُ اَلْمَرْأَةُ عَلَى اَلرُّبُعِ وَ لاَ تُنْقَصُ مِنَ اَلثُّمُنِ وَ إِنْ كُنَّ أَرْبَعاً أَوْ دُونَ ذَلِكَ فَهُنَّ فِيهِ سَوَاءٌ وَ لاَ يُزَادُ اَلْإِخْوَةُ مِنَ اَلْأُمِّ عَلَى اَلثُّلُثِ وَ لاَ يُنْقَصُونَ مِنَ اَلسُّدُسِ وَ هُمْ فِيهِ سَوَاءٌ اَلذَّكَرُ وَ اَلْأُنْثَى وَ لاَ يَحْجُبُهُمْ عَنِ اَلثُّلُثِ إِلاَّ اَلْوَلَدُ وَ اَلْوَالِدُ وَ اَلدِّيَةُ تُقْسَمُ عَلَى مَنْ أَحْرَزَ اَلْمِيرَاثَ ".

Hadith.5603 - Al-Faḍl narrated that Abdullah ibn Al-Walid Al-Adani, the companion of Sufyan, reported from Abu Al-Qasim Al-Kufi, the companion of Abu Yusuf, who narrated from Abu Yusuf, who said: Layth ibn Abi Sulaym narrated from Abu Amr Al-Abdi, from Ibn Sulayman, from Imam Ali ibn Abi Ṭalib (as), who used to say: "The shares of inheritance are from six portions: two-thirds is four portions, half is three portions, one-third is two portions, one-fourth is one and a half portions, and one-eighth is three-fourths of a portion. No one inherits alongside the children except the parents, the husband, and the wife. The mother is not prevented from receiving one-third except by the presence of children or siblings. The husband's share does not exceed half, nor is it reduced from one-fourth. The wife's share does not exceed one-fourth, nor is it reduced from one-eighth. If there are four wives or fewer, they share equally. Siblings from the mother do not inherit more than one-third and are not given less than one-sixth, and in this, males and females are equal. They are not prevented from receiving one-third except by the presence of children or the father. Blood money (diyyah for accidental death) is distributed among those who inherit the estate."

5604 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "إِنَّمَا صَارَتْ سِهَامُ اَلْمَوَارِيثِ مِنْ سِتَّةِ أَسْهُمٍ لاَ يَزِيدُ عَلَيْهَا لِأَنَّ اَلْإِنْسَانَ خُلِقَ مِنْ سِتَّةِ أَشْيَاءَ وَ هُوَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ ۝ وَ لَقَدْ خَلَقْنَا اَلْإِنْسٰانَ مِنْ سُلاٰلَةٍ مِنْ طِينٍ ۝ اَلْآيَةَ. وَ عِلَّةٌ أُخْرَى‌ وَ هِيَ أَنَّ أَهْلَ الْمَوَارِيثِ الَّذِينَ يَرِثُونَ أَبَداً وَ لَا يُسْقَطُونَ سِتَّةٌ الْأَبَوَانِ وَ الِابْنُ وَ الْبِنْتُ وَ الزَّوْجُ وَ الزَّوْجَةُ.

Hadith.5604 - Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "The shares of inheritance were set at six portions and do not exceed that because the human being was created from six elements, as stated in the words of Allah (swt), the Majestic: 'And indeed, We created man from an extract of clay.' (Surah Al-Mu'minun 23:12). Another reason is that the inheritors who always inherit and are never excluded are six: the two parents, the son, the daughter, the husband, and the wife."

إِذَا تَرَكَ الرَّجُلُ ابْناً وَ لَمْ يَتْرُكْ زَوْجَةً وَ لَا أَبَوَيْنِ فَالْمَالُ كُلُّهُ لِلِابْنِ وَ كَذَلِكَ إِنْ كَانَا اثْنَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ فَالْمَالُ بَيْنَهُمْ بِالسَّوِيَّةِ وَ كَذَلِكَ إِنْ تَرَكَ ابْنَةً وَ لَمْ يَتْرُكْ زَوْجاً وَ لَا أَبَوَيْنِ فَالْمَالُ كُلُّهُ لِلِابْنَةِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْمَالَ لِلْوَلَدِ وَ لَمْ يُسَمِّ لِلِابْنَةِ النِّصْفَ إِلَّا مَعَ الْأَبَوَيْنِ‌ وَ كَذَلِكَ إِنْ كَانَتَا اثْنَتَيْنِ أَوْ أَكْثَرَ فَالْمَالُ كُلُّهُ لَهُنَّ بِالسَّوِيَّةِ وَ إِنْ تَرَكَ ابْنَةً وَ ابْنَةَ ابْنٍ وَ ابْنَ ابْنٍ وَ لَمْ يَكُنْ زَوْجٌ وَ لَا أَبَوَانِ فَالْمَالُ كُلُّهُ لِلِابْنَةِ وَ لَيْسَ لِوَلَدِ الْوَلَدِ مَعَ وَلَدِ الصُّلْبِ شَيْ‌ءٌ لِأَنَّ مَنْ تَقَرَّبَ بِنَفْسِهِ كَانَ أَوْلَى وَ أَحَقَّ بِالْمَالِ مِمَّنْ تَقَرَّبَ بِغَيْرِهِ وَ مَنْ كَانَ أَقْرَبَ إِلَى الْمَيِّتِ‌ بِبَطْنٍ كَانَ أَحَقَّ بِالْمَالِ مِمَّنْ كَانَ أَبْعَدَ بِبَطْنٍ فَإِنْ تَرَكَ ابْناً وَ ابْنَةً أَوْ بَنِينَ وَ بَنَاتٍ فَالْمَالُ كُلُّهُ لَهُمْ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ إِذَا لَمْ يَكُنْ مَعَهُمْ زَوْجٌ وَ لَا وَالِدَانِ‌ فَإِنْ تَرَكَ ابْنَةً وَ أَخاً وَ أُخْتاً وَ جَدّاً فَالْمَالُ كُلُّهُ لِلِابْنَةِ وَ لَا يَرِثُ مَعَ الِابْنَةِ أَحَدٌ إِلَّا الِابْنُ وَ الزَّوْجُ وَ الْوَالِدَانِ وَ كَذَلِكَ لَا يَرِثُ مَعَ‌ الْوَلَدِ الذَّكَرِ أَحَدٌ إِلَّا الزَّوْجُ‌ وَ الْأَبَوَانِ عَلَى مَا ذَكَرَهُ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ.

If a man leaves behind a son and does not leave a wife or parents, then the entire estate belongs to the son. Similarly, if there are two or more sons, the estate is divided equally among them. If he leaves a daughter and no husband or parents, then the entire estate belongs to the daughter because Allah (swt), the Almighty and Majestic, has allocated the estate to the offspring and specified half of the share for a daughter only in the presence of parents. Likewise, if there are two or more daughters, the estate is divided equally among them. If he leaves a daughter, a granddaughter (daughter's daughter), and a grandson (daughter's son), and there is no husband or parents, the entire estate belongs to the daughter. The grandchildren do not inherit alongside the direct offspring because those who are closer in lineage take precedence over those further away. The closer relation to the deceased is more entitled to the estate than those who are further removed. If he leaves both a son and a daughter, or multiple sons and daughters, the entire estate is divided among them with the male receiving twice the share of the female, provided there is no spouse or parents. If he leaves a daughter, a brother, a sister, and a grandfather, the entire estate belongs to the daughter. No one inherits alongside a daughter except a son, a husband, or the parents. Similarly, no one inherits alongside a male offspring except the spouse and the parents, according to what Allah (swt), the Almighty, has mentioned in His (swt) Book.

5605 - وَ رَوَى جَمِيلُ بْنُ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ : "وَرِثَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ مِنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عِلْمَهُ وَ وَرِثَتْ فَاطِمَةُ عَلَيْهَا اَلسَّلاَمُ تَرِكَتَهُ".

Hadith.5605 - Jamil bin Darraj narrated from Zurara, who reported from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), that he said: "Imam Ali ibn Abi Talib (as) inherited the knowledge of the Messenger of Allah (swt) (peace be upon him and his family), and Sayyida Fatimah {s.a} (peace be upon her) inherited his possessions."

5606 - وَ رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ اَلْحَسَنِ بْنِ مُوسَى اَلْحَنَّاطِ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : "لاَ وَ اَللَّهِ مَا وَرِثَ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَلْعَبَّاسُ وَ لاَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ وَ لاَ وَرِثَتْهُ إِلاَّ فَاطِمَةُ عَلَيْهَا اَلسَّلاَمُ وَ مَا كَانَ أَخَذَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ اَلسِّلاَحَ وَ غَيْرَهُ إِلاَّ لِأَنَّهُ قَضَى عَنْهُ دَيْنَهُ" ثُمَّ قَالَ عَلَيْهِ اَلسَّلاَمُ ۝ وَ أُولُوا اَلْأَرْحٰامِ بَعْضُهُمْ أَوْلىٰ بِبَعْضٍ فِي كِتٰابِ اَللّٰهِ ۝

Hadith.5606 - Ahmad bin Muhammad bin Abi Nasr narrated from Al-Hasan bin Musa Al-Hannat, from Al-Fudhayl bin Yasar, who said: I heard Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) say: "By Allah (swt), neither Al-Abbas nor Ali (as) inherited from the Messenger of Allah (swt) (peace be upon him and his family). None inherited from him except Sayyida Fatimah {s.a} (peace be upon her). And Imam Ali ibn Abi Talib (as) only took the weapons and other items because He (as) had settled his (the Prophet's (sw)) debts." Then Imam Muhammad ibn Ali Al-Baqir (as) recited the verse of Allah (swt); "And the blood relatives are nearer to each other in the Book of Allah (swt)." (Surah Al-Ahzab 33:6)

5607 - وَ رُوِيَ عَنِ اَلْبَزَنْطِيِّ قَالَ : قُلْتُ لِأَبِي جَعْفَرٍ اَلثَّانِي عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ رَجُلٌ هَلَكَ وَ تَرَكَ اِبْنَتَهُ وَ عَمَّهُ فَقَالَ "اَلْمَالُ لِلاِبْنَةِ" قَالَ وَ قُلْتُ لَهُ رَجُلٌ مَاتَ وَ تَرَكَ اِبْنَةً لَهُ وَ أَخاً أَوْ قَالَ اِبْنَ أَخِيهِ قَالَ فَسَكَتَ طَوِيلاً ثُمَّ قَالَ "اَلْمَالُ لِلاِبْنَةِ".

Hadith.5607 - It is narrated from Al-Bazanti who said: I said to Abu Ja'far Al-Thani (as): "May I be sacrificed for you! A man has died and left behind his daughter and his paternal uncle." Imam (as) replied: "The entire wealth belongs to the daughter." Al-Bazanti further said: I asked Imam (as), "A man has died and left behind his daughter and a (his) brother", or he said, "the son of his brother." Imam (as) remained silent for a long time and said: "The entire wealth belongs to the daughter."

5608 - وَ رَوَى عَلِيُّ بْنُ اَلْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ جَارٍ لِي هَلَكَ وَ تَرَكَ بَنَاتٍ فَقَالَ "اَلْمَالُ لَهُنَّ".

Hadith.5608 - It is narrated by Ali ibn Al-Hakam from Ali ibn Abi Hamzah from Abu Al-Hasan (as) who said: I asked Imam (as) about my neighbor who passed away and left behind daughters. Imam (as) replied: "The wealth belongs to them."

5609 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ مَاتَ وَ تَرَكَ اِبْنَتَهُ وَ أُخْتَهُ لِأَبِيهِ وَ أُمِّهِ فَقَالَ "اَلْمَالُ لِلاِبْنَةِ وَ لَيْسَ لِلْأُخْتِ مِنَ اَلْأَبِ وَ اَلْأُمِّ شَيْءٌ".

Hadith.5609 - It is narrated by Al-Hasan ibn Mahbub from Ali ibn Ri'ab from Zurara from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who passed away and left behind his daughter and his full sister (sister from his father and mother). Imam (as) said: "The wealth belongs to the daughter, and the full sister has no share in it."

5610 - وَ كَتَبَ اَلْبَزَنْطِيُّ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ مَاتَ وَ تَرَكَ اِبْنَتَهُ وَ أَخَاهُ قَالَ "اِدْفَعِ اَلْمَالَ إِلَى اَلاِبْنَةِ إِنْ لَمْ تَخَفْ مِنْ عَمِّهَا شَيْئاً".

Hadith.5610 - Al-Bazanti wrote to Abu Al-Hasan (as) regarding a man who passed away and left behind his daughter and his brother. Imam (as) replied: "Give the wealth to the daughter if you do not fear anything from her uncle."

5611 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ مَاتَ وَ تَرَكَ أَبَوَيْهِ قَالَ "لِلْأُمِّ اَلثُّلُثُ وَ لِلْأَبِ اَلثُّلُثَانِ".

Hadith.5611 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab from Zurara from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who passed away and left behind his parents. Imam (as) said: "The mother receives one-third, and the father receives two-thirds."

5612 - رَوَى مُعَاوِيَةُ بْنُ حُكَيْمٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ زَيْدٍ عَنْ مُشْمَعِلٍّ عَنْ أَبِي بَصِيرٍ قَالَ : سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ مَاتَتْ وَ تَرَكَتْ زَوْجَهَا وَ لاَ وَارِثَ لَهَا غَيْرُهُ قَالَ "إِذَا لَمْ يَكُنْ غَيْرُهُ فَالْمَالُ لَهُ وَ اَلْمَرْأَةُ لَهَا اَلرُّبُعُ وَ مَا بَقِيَ فَلِلْإِمَامِ ".

Hadith.5612 - Mu'awiyah ibn Hakeem narrated from Ali ibn Al-Hasan ibn Zayd from Mushma'il from Abu Basir who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a woman who passed away and left behind her husband with no other heirs. Imam (as) said: "If there are no other heirs, the wealth belongs to him. For a woman, she receives one-fourth, and whatever remains belongs to the Imam (as)."

5613 - مَا رَوَاهُ مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اِمْرَأَةٍ مَاتَتْ وَ تَرَكَتْ زَوْجَهَا قَالَ "فَالْمَالُ كُلُّهُ لَهُ" قُلْتُ اَلرَّجُلُ يَمُوتُ وَ يَتْرُكُ اِمْرَأَتَهُ قَالَ "اَلْمَالُ لَهَا".

Hadith.5613 - Muhammad ibn Abi Umayr narrated from Aban ibn Uthman from Abu Basir who reported from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) regarding a woman who passed away and left behind her husband. Imam (as) said: "All the wealth belongs to him." I asked: "What if a man dies and leaves behind his wife?" Imam (as) replied: "The wealth belongs to her."

5614 - رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ : أَنَّ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَقْرَأَهُ صَحِيفَةَ اَلْفَرَائِضِ اَلَّتِي هِيَ إِمْلاَءُ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ خَطُّ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ بِيَدِهِ فَوَجَدْتُ فِيهَا "رَجُلٌ تَرَكَ اِبْنَتَهُ وَ أُمَّهُ لِلاِبْنَةِ اَلنِّصْفُ وَ لِلْأُمِّ اَلسُّدُسُ وَ يُقْسَمُ اَلْمَالُ عَلَى أَرْبَعَةِ أَسْهُمٍ فَمَا أَصَابَ ثَلاَثَةَ أَسْهُمٍ فَهُوَ لِلاِبْنَةِ وَ مَا أَصَابَ سَهْماً فَهُوَ لِلْأُمِّ وَ وَجَدْتُ فِيهَا رَجُلٌ تَرَكَ اِبْنَتَهُ وَ أَبَوَيْهِ لِلاِبْنَةِ اَلنِّصْفُ ثَلاَثَةُ أَسْهُمٍ وَ لِلْأَبَوَيْنِ "لِكُلِّ وٰاحِدٍ مِنْهُمَا اَلسُّدُسُ" يُقْسَمُ اَلْمَالُ عَلَى خَمْسَةِ أَسْهُمٍ فَمَا أَصَابَ ثَلاَثَةً فَهُوَ لِلاِبْنَةِ وَ مَا أَصَابَ سَهْمَيْنِ فَهُوَ لِلْأَبَوَيْنِ" قَالَ وَ قَرَأْتُ فِيهَا "رَجُلٌ تَرَكَ اِبْنَتَهُ وَ أَبَاهُ لِلْبِنْتِ اَلنِّصْفُ وَ لِلْأَبِ سَهْمٌ يُقْسَمُ اَلْمَالُ عَلَى أَرْبَعَةِ أَسْهُمٍ فَمَا أَصَابَ ثَلاَثَةً فَهُوَ لِلاِبْنَةِ وَ مَا أَصَابَ سَهْماً فَلِلْأَبِ وَ إِنْ تَرَكَ أَبَوَيْنِ وَ اِبْناً وَ اِبْنَةً أَوْ بَنِينَ وَ بَنَاتٍ فَلِلْأَبَوَيْنِ اَلسُّدُسَانِ وَ مَا بَقِيَ فَلِلْبَنِينَ وَ اَلْبَنَاتِ "لِلذَّكَرِ مِثْلُ حَظِّ اَلْأُنْثَيَيْنِ" فَإِنْ تَرَكَ اِبْناً وَ أَبَوَيْنِ فَلِلْأَبَوَيْنِ اَلسُّدُسَانِ وَ مَا بَقِيَ فَلِلاِبْنِ فَإِنْ تَرَكَ أُمّاً وَ اِبْناً فَلِلْأُمِّ اَلسُّدُسُ وَ مَا بَقِيَ فَلِلاِبْنِ فَإِنْ تَرَكَ أَباً وَ اِبْناً فَلِلْأَبِ اَلسُّدُسُ وَ مَا بَقِيَ فَلِلاِبْنِ فَإِنْ تَرَكَ أُمّاً وَ بَنِينَ وَ بَنَاتٍ فَلِلْأُمِّ اَلسُّدُسُ وَ مَا بَقِيَ فَلِلْبَنِينَ وَ اَلْبَنَاتِ "لِلذَّكَرِ مِثْلُ حَظِّ اَلْأُنْثَيَيْنِ" فَإِنْ تَرَكَ أَبَاهُ وَ بَنِينَ وَ بَنَاتٍ فَلِلْأَبِ اَلسُّدُسُ وَ مَا بَقِيَ فَلِلْبَنِينَ وَ اَلْبَنَاتِ "لِلذَّكَرِ مِثْلُ حَظِّ اَلْأُنْثَيَيْنِ" ".

Hadith.5614 - Muhammad ibn Abi Umayr narrated from Umar ibn Udhayna from Muhammad ibn Muslim that Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) had him read the "Scroll of Inheritance Shares," which was dictated by the Messenger of Allah (swt) (peace be upon him and his family) and written by Imam Ali ibn Abi Talib (as) in his own handwriting. In it, I found the following rulings: "A man who leaves behind a daughter and his mother: the daughter receives half of the inheritance, and the mother receives one-sixth. The wealth is divided into four shares - three shares go to the daughter and one share to the mother. If a man leaves behind a daughter and both of his parents: the daughter receives half (three shares), and each of the parents receives one-sixth. The wealth is divided into five shares - three shares for the daughter and two shares for the parents. If a man leaves behind a daughter and his father: the daughter receives half, and the father receives one share. The wealth is divided into four shares - three shares for the daughter and one share for the father. If a man leaves behind both parents, a son, and a daughter or sons and daughters, then the parents each receive one-sixth, and the remainder goes to the sons and daughters with the male receiving the share of two females. If a man leaves behind a son and both parents, then each parent receives one-sixth of the inheritance, and the remainder belongs to the son. If a man leaves behind a mother and a son, the mother receives one-sixth, and the remainder goes to the son. If a man leaves behind a father and a son, the father receives one-sixth, and the remainder belongs to the son. If a man leaves behind a mother along with sons and daughters, the mother receives one-sixth, and the remainder is divided among the sons and daughters, with the male receiving the share of two females. If he leaves behind a father along with sons and daughters, the father receives one-sixth, and the remainder is divided among the sons and daughters, with the male receiving the share of two females."

إِذَا مَاتَتِ امْرَأَةٌ وَ تَرَكَتِ ابْناً وَ زَوْجاً فَلِلزَّوْجِ الرُّبُعُ وَ مَا بَقِيَ فَلِلِابْنِ وَ كَذَلِكَ إِنْ كَانَا ابْنَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ فَلِلزَّوْجِ الرُّبُعُ وَ مَا بَقِيَ بَعْدَ الرُّبُعِ فَلِلْبَنِينَ بَيْنَهُمْ بِالسَّوِيَّةِ وَ لَا يُنْقَصُ الزَّوْجُ مِنَ الرُّبُعِ عَلَى كُلِّ حَالٍ وَ لَا يُزَادُ عَلَى النِّصْفِ وَ لَا تُنْقَصُ الْمَرْأَةُ مِنَ الثُّمُنِ وَ لَا تُزَادُ عَلَى الرُّبُعِ وَ لَا تُسْقَطُ الْمَرْأَةُ وَ الزَّوْجُ مِنَ الْمِيرَاثِ عَلَى حَالٍ‌ فَإِنْ تَرَكَتِ ابْنَةً وَ زَوْجاً فَلِلزَّوْجِ الرُّبُعُ وَ مَا بَقِيَ فَلِلِابْنَةِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا جَعَلَ لِلِابْنَةِ النِّصْفَ مَعَ الْأَبَوَيْنِ‌ فَإِنْ تَرَكَتْ زَوْجاً وَ ابْنَتَيْنِ أَوْ بَنَاتٍ فَلِلزَّوْجِ الرُّبُعُ وَ مَا بَقِيَ فَلِلْبَنَاتِ بَيْنَهُنَّ بِالسَّوِيَّةِ فَإِنْ تَرَكَتْ زَوْجاً وَ ابْناً وَ ابْنَةً أَوْ بَنِينَ وَ بَنَاتٍ فَلِلزَّوْجِ الرُّبُعُ وَ مَا بَقِيَ فَلِلْبَنِينَ وَ الْبَنَاتِ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌.

If a woman dies and leaves behind a son and a husband, the husband receives one-fourth of the inheritance, and the remainder goes to the son. Similarly, if she leaves behind two or more sons, the husband still receives one-fourth, and the remaining portion is equally divided among the sons. The husband's share cannot be less than one-fourth in any situation and cannot exceed one-half. Likewise, a woman's share cannot be less than one-eighth and cannot exceed one-fourth, and neither the wife nor the husband can ever be excluded from inheritance. If she leaves behind a daughter and a husband, the husband receives one-fourth, and the remainder goes to the daughter, because Allah (swt) has only assigned half the inheritance to a daughter when both parents are alive. If she leaves behind a husband and two daughters or more, the husband receives one-fourth, and the remainder is equally divided among the daughters. If she leaves behind a husband, a son, and a daughter, or sons and daughters, the husband receives one-fourth, and the remaining portion is divided among the sons and daughters, with the male receiving the share of two females.

إِذَا مَاتَ الرَّجُلُ وَ تَرَكَ امْرَأَةً وَ ابْناً فَلِلْمَرْأَةِ الثُّمُنُ وَ مَا بَقِيَ فَلِلِابْنِ وَ كَذَلِكَ إِنْ تَرَكَ امْرَأَةً وَ ابْنَةً فَلِلْمَرْأَةِ الثُّمُنُ وَ مَا بَقِيَ فَلِلِابْنَةِ فَإِنْ تَرَكَ امْرَأَةً وَ ابْناً وَ ابْنَةً أَوْ بَنِينَ وَ بَنَاتٍ فَلِلْمَرْأَةِ الثُّمُنُ وَ مَا بَقِيَ فَلِلْبَنِينَ وَ الْبَنَاتِ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌.

If a man dies and leaves behind a wife and a son, the wife receives one-eighth of the inheritance, and the remainder goes to the son. Similarly, if he leaves behind a wife and a daughter, the wife receives one-eighth, and the remainder goes to the daughter. If he leaves behind a wife, a son, and a daughter, or multiple sons and daughters, the wife receives one-eighth, and the remainder is divided among the sons and daughters, with the male receiving the share of two females.

5615 - رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ قَالَ قَالَ اِبْنُ أُذَيْنَةَ قُلْتُ لِزُرَارَةَ إِنِّي سَمِعْتُ مُحَمَّدَ بْنَ مُسْلِمٍ وَ بُكَيْراً يَرْوِيَانِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "فِي زَوْجٍ وَ أَبَوَيْنِ وَ اِبْنَةٍ فَلِلزَّوْجِ اَلرُّبُعُ ثَلاَثَةٌ مِنِ اِثْنَيْ عَشَرَ وَ لِلْأَبَوَيْنِ اَلسُّدُسَانِ أَرْبَعَةٌ مِنِ اِثْنَيْ عَشَرَ وَ بَقِيَ خَمْسَةُ أَسْهُمٍ فَهِيَ لِلاِبْنَةِ لِأَنَّهَا لَوْ كَانَتْ ذَكَراً لَمْ يَكُنْ لَهَا غَيْرُ ذَلِكَ وَ إِنْ كَانَتَا اِبْنَتَيْنِ فَلَيْسَ لَهُمَا غَيْرُ مَا بَقِيَ خَمْسَةٌ".

Hadith.5615 - Muhammad ibn Abi Umayr narrated that Ibn Udhayna said: I said to Zurara, "I heard Muhammad ibn Muslim and Bukayr narrate from Abu Jafar Imam Al-Baqir (as): 'In the case of a husband, two parents, and a daughter, the husband receives one-fourth, which is three shares out of twelve, and the two parents each receive one-sixth, totaling four shares out of twelve. The remaining five shares go to the daughter because if she were a son, she would not have received more than that. And if there were two daughters, they would have nothing more than the remaining five shares.'"

إِذَا مَاتَ رَجُلٌ وَ تَرَكَ أَبَوَيْنِ وَ امْرَأَةً وَ ابْناً فَلِلْمَرْأَةِ الثُّمُنُ وَ لِلْأَبَوَيْنِ السُّدُسَانِ وَ مَا بَقِيَ فَلِلِابْنِ وَ كَذَلِكَ إِذَا كَانَا ابْنَيْنِ أَوْ ثَلَاثَ بَنِينَ أَوْ أَكْثَرَ مِنْ ذَلِكَ إِنَّمَا يَكُونُ لَهُمْ مَا بَقِيَ فَإِنْ تَرَكَ امْرَأَةً وَ أَبَوَيْنِ وَ ابْنَةً فَلِلْمَرْأَةِ الثُّمُنُ وَ لِلْأَبَوَيْنِ السُّدُسَانِ وَ لِلِابْنَةِ النِّصْفُ وَ مَا بَقِيَ رُدَّ عَلَى الِابْنَةِ وَ الْأَبَوَيْنِ عَلَى قَدْرِ أَنْصِبَائِهِمْ وَ لَا يُرَدُّ عَلَى الْمَرْأَةِ وَ لَا عَلَى الزَّوْجِ شَيْ‌ءٌ وَ هَذِهِ مِنْ أَرْبَعَةٍ وَ عِشْرِينَ لِمَكَانِ الثُّمُنِ‌ فَإِذَا ذَهَبَ مِنْهُ الثُّمُنُ وَ السُّدُسَانِ‌ وَ النِّصْفُ بَقِيَ سَهْمٌ فَلَا يَسْتَقِيمُ بَيْنَ خَمْسَةٍ فَيُضْرَبُ خَمْسَةٌ فِي أَرْبَعَةٍ وَ عِشْرِينَ يَكُونُ ذَلِكَ مِائَةً وَ عِشْرِينَ لِلْمَرْأَةِ الثُّمُنُ مِنْ ذَلِكَ خَمْسَةَ عَشَرَ وَ لِلْأَبَوَيْنِ السُّدُسَانِ مِنْ ذَلِكَ أَرْبَعُونَ وَ بَقِيَ خَمْسَةٌ وَ سِتُّونَ فَلِلِابْنَةِ مِنْ ذَلِكَ النِّصْفُ سِتُّونَ وَ بَقِيَ خَمْسَةٌ لِلِابْنَةِ مِنْ ذَلِكَ ثَلَاثَةٌ فَيَصِيرُ فِي يَدِهَا ثَلَاثَةٌ وَ سِتُّونَ وَ لِلْأَبَوَيْنِ مِنْ ذَلِكَ اثْنَانِ فَيَصِيرُ فِي أَيْدِيهِمَا اثْنَانِ وَ أَرْبَعُونَ وَ كَذَلِكَ إِنْ مَاتَ رَجُلٌ وَ تَرَكَ امْرَأَةً وَ ابْنَتَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ وَ أَبَوَيْنِ فَلِلْمَرْأَةِ الثُّمُنُ وَ لِلْأَبَوَيْنِ السُّدُسَانِ وَ مَا بَقِيَ فَلِلْبَنَاتِ‌ وَ الْعَوْلُ فِيهِ بَاطِلٌ لِأَنَّ الْبَنَاتِ لَوْ كُنَّ بَنِينَ لَمْ يَكُنْ لَهُمْ إِلَّا مَا فَضَلَ.

If a man dies and leaves behind his two parents, a wife, and a son, the inheritance is distributed as follows: the wife receives one-eighth, each parent receives one-sixth, and the remainder goes to the son. The same applies if there are two or more sons - the remaining portion after distributing the shares to the wife and parents is divided equally among the sons. If the deceased leaves behind a wife, both parents, and a daughter, the wife receives one-eighth, each parent receives one-sixth, and the daughter receives half of the estate. Any remaining amount is proportionally returned (radd) to the daughter and the parents according to their original shares. However, no additional amount is returned to the wife or the husband. This distribution is calculated out of twenty-four parts due to the one-eighth share. After subtracting the wife's one-eighth, the two parents' one-sixth each, and the daughter's half, one remaining share is left. Since this cannot be evenly divided among five recipients, the entire estate is multiplied by five, making it 120 shares. The wife receives one-eighth, totaling 15 shares, the parents receive a combined 40 shares, and the daughter receives 60 shares. The remaining five shares are distributed - three additional shares go to the daughter, making her total 63 shares, and two shares go to the parents, totaling 42 shares for both. Similarly, if a man dies and leaves behind a wife, two or more daughters, and both parents, the wife receives one-eighth, the parents each receive one-sixth, and the remainder goes to the daughters. The concept of awl (adjusting the shares to fit the total inheritance) does not apply here because if the daughters had been sons, they would have only received what was left over.

إِذَا تَرَكَتِ امْرَأَةٌ زَوْجَهَا وَ أَبَوَيْهَا فَلِلزَّوْجِ النِّصْفُ وَ لِلْأُمِّ الثُّلُثُ كَامِلًا وَ مَا بَقِيَ فَلِلْأَبِ وَ هُوَ السُّدُسُ قَالَ اللَّهُ عَزَّ وَ جَلَّ ۝ فَإِنْ لَمْ يَكُنْ لَهُ وَلَدٌ وَ وَرِثَهُ أَبَواهُ فَلِأُمِّهِ الثُّلُثُ‌ فَجَعَلَ ۝ اللَّهُ عَزَّ وَ جَلَّ لِلْأُمِّ الثُّلُثَ كَامِلًا إِذَا لَمْ يَكُنْ لَهُ وَلَدٌ وَ لَا إِخْوَةٌ قَالَ الْفَضْلُ وَ مِنَ الدَّلِيلِ عَلَى أَنَّ لَهَا الثُّلُثَ مِنْ جَمِيعِ الْمَالِ أَنَّ جَمِيعَ مَنْ خَالَفَنَا لَمْ يَقُولُوا لَهَا السُّدُسُ فِي هَذِهِ الْفَرِيضَةِ إِنَّمَا قَالُوا لِلْأُمِّ ثُلُثُ مَا بَقِيَ وَ ثُلُثُ مَا بَقِيَ هُوَ السُّدُسُ فَأَحَبُّوا أَنْ لَا يُخَالِفُوا لَفْظَ الْكِتَابِ فَأَثْبَتُوا لَفْظَ الْكِتَابِ وَ خَالَفُوا حُكْمَهُ وَ ذَلِكَ تَمْوِيهٌ وَ خِلَافٌ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ عَلَى كِتَابِهِ وَ كَذَلِكَ مِيرَاثُ الْمَرْأَةِ مَعَ الْأَبَوَيْنِ لِلْمَرْأَةِ الرُّبُعُ وَ لِلْأُمِّ الثُّلُثُ وَ مَا بَقِيَ فَلِلْأَبِ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ سَمَّى فِي هَذِهِ الْفَرِيضَةِ وَ فِي الَّتِي قَبْلَهَا لِلزَّوْجِ النِّصْفَ وَ لِلْمَرْأَةِ الرُّبُعَ وَ لِلْأُمِّ الثُّلُثَ وَ لَمْ يُسَمِّ لِلْأَبِ شَيْئاً إِنَّمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ وَرِثَهُ أَبَواهُ فَلِأُمِّهِ الثُّلُثُ‌ وَ جَعَلَ لِلْأَبِ مَا بَقِيَ بَعْدَ ذَهَابِ السِّهَامِ وَ إِنَّمَا يَرِثُ الْأَبُ مَا يَبْقَى بَعْدَ ذَهَابِ السِّهَامِ‌.

If a woman passes away and leaves behind her husband and both parents, the inheritance is distributed as follows: the husband receives half of the estate, the mother receives one-third in full, and the remaining portion goes to the father, which amounts to one-sixth. This distribution aligns with the verse of Allah (swt) Almighty: "But if he has no child and his parents inherit from him, then for his mother is one-third" (Surah An-Nisa 4:11). Allah (swt) granted the mother a complete one-third share when there are no children or siblings. Al-Fadl explains that this is evident because even those who disagree with this ruling do not assign the mother one-sixth in this scenario. Instead, they claim the mother receives one-third of what remains after the husband's share, which effectively equals one-sixth. They sought to adhere to the wording of the Quran but deviated from its intended ruling, which is misleading and contrary to Allah's (swt) Book. Similarly, in the inheritance scenario where a woman dies leaving behind her husband and both parents, the husband receives one-fourth, the mother receives one-third, and the remainder goes to the father. Allah (swt) explicitly mentioned in the Quran the shares for the husband and wife but did not specify a portion for the father, indicating that the father inherits what remains after the specified shares are distributed. This ensures that the father's inheritance comes from what is left after the fixed shares have been allocated.

5616 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ : أَقْرَأَنِي أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ صَحِيفَةَ اَلْفَرَائِضِ اَلَّتِي هِيَ إِمْلاَءُ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ خَطُّ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ بِيَدِهِ فَقَرَأْتُ فِيهَا "اِمْرَأَةٌ مَاتَتْ وَ تَرَكَتْ زَوْجَهَا وَ أَبَوَيْهَا فَلِلزَّوْجِ اَلنِّصْفُ ثَلاَثَةُ أَسْهُمٍ وَ لِلْأُمِّ اَلثُّلُثُ سَهْمَانِ وَ لِلْأَبِ اَلسُّدُسُ سَهْمٌ ".

Hadith.5616 - Muhammad ibn Abi Umayr narrated from Ibn Udhaynah, from Muhammad ibn Muslim, who said: "Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) read to me the 'Book of Inheritance', which was dictated by the Messenger of Allah (swt) (peace be upon him and his family) and written in the handwriting of Imam Ali ibn Abi Talib (as). I read in it: A woman passes away, leaving behind her husband and both parents. The inheritance is divided as follows: the husband receives half of the estate, which is three shares; the mother receives one-third, which is two shares; and the father receives one-sixth, which is one share.

5617 - وَ رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ رَجُلٌ مَاتَ وَ تَرَكَ اِمْرَأَتَهُ وَ أَبَوَيْهِ قَالَ "لاِمْرَأَتِهِ اَلرُّبُعُ وَ لِلْأُمِّ اَلثُّلُثُ وَ مَا بَقِيَ فَلِلْأَبِ فَإِنْ تَرَكَتِ اِمْرَأَةٌ زَوْجَهَا وَ أُمَّهَا فَلِلزَّوْجِ اَلنِّصْفُ وَ مَا بَقِيَ فَلِلْأُمِّ فَإِنْ تَرَكَتْ زَوْجَهَا وَ أَبَاهَا فَلِلزَّوْجِ اَلنِّصْفُ وَ مَا بَقِيَ فَلِلْأَبِ".

Hadith.5617 - Ahmad ibn Muhammad ibn Abi Nasr narrated from Jamil, from Isma'il Al-Ju'fi, from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: I asked Imam (as) about a man who passed away and left behind his wife and both his parents. Imam (as) replied: "The wife receives one-fourth of the inheritance, the mother receives one-third, and whatever remains goes to the father. If a woman passes away leaving behind her husband and her mother, the husband receives half of the estate, and the remaining portion goes to the mother. If she leaves behind her husband and her father, the husband receives half of the estate, and the remaining portion goes to the father."

5619 - وَ كَتَبَ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ رَضِيَ اَللَّهُ عَنْهُ إِلَى أَبِي مُحَمَّدٍ اَلْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ : رَجُلٌ مَاتَ وَ تَرَكَ اِبْنَةَ اِبْنَتِهِ وَ أَخَاهُ لِأَبِيهِ وَ أُمِّهِ لِمَنْ يَكُونُ اَلْمِيرَاثُ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ فِي ذَلِكَ "اَلْمِيرَاثُ لِلْأَقْرَبِ إِنْ شَاءَ اَللَّهُ".

Hadith.5619 - Muhammad ibn Al-Hasan Al-Saffar (may Allah (swt) be pleased with him) wrote to Abu Muhammad Imam Hasan ibn Ali Al-Askari (as) asking about a man who passed away, leaving behind his daughter's daughter and his full brother. Imam (as) replied: "The inheritance belongs to the closest relative, Allah (swt) willing."

أَرْبَعَةٌ لَا يَرِثُ مَعَهُمْ أَحَدٌ إِلَّا زَوْجٌ أَوْ زَوْجَةٌ الْأَبَوَانِ وَ الِابْنُ وَ الِابْنَةُ هَذَا هُوَ الْأَصْلُ لَنَا فِي الْمَوَارِيثِ فَإِذَا تَرَكَ الرَّجُلُ أَبَوَيْنِ وَ ابْنَ ابْنٍ وَ ابْنَ ابْنَةٍ فَالْمَالُ لِلْأَبَوَيْنِ لِلْأُمِّ الثُّلُثُ وَ لِلْأَبِ الثُّلُثَانِ لِأَنَّ وُلْدَ الْوَلَدِ إِنَّمَا يَقُومُونَ مَقَامَ الْوَلَدِ إِذَا لَمْ يَكُنْ هُنَاكَ وَلَدٌ وَ لَا وَارِثٌ غَيْرُهُ وَ الْوَارِثُ هُوَ الْأَبُ وَ الْأُمُ‌ وَ قَالَ الْفَضْلُ بْنُ شَاذَانَ رَحِمَهُ اللَّهُ خِلَافَ قَوْلِنَا فِي هَذِهِ الْمَسْأَلَةِ وَ أَخْطَأَ قَالَ إِنْ تَرَكَ ابْنَ ابْنَةٍ وَ ابْنَةَ ابْنٍ وَ أَبَوَيْنِ فَلِلْأَبَوَيْنِ السُّدُسَانِ وَ مَا بَقِيَ فَلِابْنَةِ الِابْنِ مِنْ ذَلِكَ الثُّلُثَانِ وَ لِابْنِ الِابْنَةِ مِنْ ذَلِكَ الثُّلُثُ تَقُومُ ابْنَةُ الِابْنِ مَقَامَ أَبِيهَا وَ ابْنُ الِابْنَةِ مَقَامَ أُمِّهِ وَ هَذَا مِمَّا زَلَّ بِهِ قَدَمُهُ عَنِ الطَّرِيقِ الْمُسْتَقِيمَةِ وَ هَذَا سَبِيلُ مَنْ يَقِيسُ‌.

"There are four individuals with whom no one else shares inheritance except a husband or wife: the father, the mother, the son, and the daughter. This is the foundational principle for us in matters of inheritance. If a man dies leaving behind his parents, a grandson (son of his son), and a granddaughter (daughter of his daughter), the inheritance is divided between the parents: one-third for the mother and two-thirds for the father. This is because the descendants of children (grandchildren) only inherit in place of the child when there are no direct children or other heirs. In this case, the father and mother are the direct heirs. Al-Fadl ibn Shadhan (may Allah (swt) have mercy on him) held a differing opinion in this matter and erred. He stated that if a man leaves behind a granddaughter through his daughter, a granddaughter through his son, and both parents, then the parents receive one-sixth each, and the remainder is divided: two-thirds to the granddaughter from the son and one-third to the grandson from the daughter. He reasoned that the granddaughter through the son stands in place of her father, and the grandson through the daughter stands in place of his mother. However, this opinion deviates from the correct path and reflects the reasoning of those who rely on analogical deduction (qiyas)."

إِذَا تَرَكَ الرَّجُلُ امْرَأَةً وَ وَلَدَ الْوَلَدِ فَلِلْمَرْأَةِ الثُّمُنُ وَ مَا بَقِيَ فَلِوَلَدِ الْوَلَدِ فَإِنْ تَرَكَتِ امْرَأَةٌ زَوْجَهَا وَ وَلَدَ الْوَلَدِ فَلِلزَّوْجِ الرُّبُعُ وَ مَا بَقِيَ فَلِوَلَدِ الْوَلَدِ لِأَنَّ الزَّوْجَ وَ الْمَرْأَةَ لَيْسَا بِوَارِثَيْنِ أَصْلِيَّيْنِ إِنَّمَا يَرِثَانِ مِنْ جِهَةِ السَّبَبِ لَا مِنْ جِهَةِ النَّسَبِ‌ فَوَلَدُ الْوَلَدِ مَعَهُمَا بِمَنْزِلَةِ الْوَلَدِ لِأَنَّهُ لَيْسَ لِلْمَيِّتِ وَلَدٌ وَ لَا أَبَوَانِ‌.

"If a man dies and leaves behind a wife and grandchildren (descendants of his children), the wife receives one-eighth of the inheritance, and the remainder goes to the grandchildren. If a woman dies and leaves behind her husband and grandchildren, the husband receives one-fourth of the inheritance, and the remainder goes to the grandchildren. This division is because the husband and wife are not considered primary heirs by blood; rather, they inherit through marital relation, not through lineage. Therefore, the grandchildren take the position of the direct children when there are no surviving children or parents of the deceased."

إِذَا مَاتَ الرَّجُلُ وَ تَرَكَ أَبَوَيْهِ فَلِأُمِّهِ الثُّلُثُ وَ لِلْأَبِ الثُّلُثَانِ فَإِنْ تَرَكَ أَبَوَيْهِ وَ أَخاً أَوْ أُخْتاً فَلِلْأُمِّ الثُّلُثُ وَ لِلْأَبِ الثُّلُثَانِ فَإِنْ تَرَكَ أَبَوَيْهِ وَ أَخاً وَ أُخْتَيْنِ أَوْ أَخَوَيْنِ أَوْ أَرْبَعَ أَخَوَاتٍ لِأَبٍ أَوْ لِأَبٍ وَ أُمٍّ فَلِلْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِلْأَبِ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ ۝ فَإِنْ كانَ لَهُ إِخْوَةٌ يَعْنِي إِخْوَةً لِأَبٍ أَوْ لِأَبٍ وَ أُمٍّ ۝ فَلِأُمِّهِ السُّدُسُ‌ وَ إِنَّمَا حَجَبُوا الْأُمَّ عَنِ الثُّلُثِ لِأَنَّهُمْ فِي عِيَالِ الْأَبِ وَ عَلَيْهِ نَفَقَتُهُمْ فَيَحْجُبُونَ وَ لَا يَرِثُونَ وَ مَتَى تَرَكَ أَبَوَيْهِ وَ إِخْوَةً وَ أَخَوَاتٍ لِأُمٍّ مَا بَلَغُوا لَمْ يَحْجُبُوا الْأُمَّ عَنِ الثُّلُثِ وَ لَمْ يَرِثُوا‌.

"If a man dies and leaves behind both his parents, the mother receives one-third of the inheritance, and the father receives two-thirds. If he leaves behind his parents and a brother or a sister, the mother still receives one-third, and the father receives two-thirds. However, if he leaves behind his parents and either a brother and two sisters, two brothers, or even four sisters from either the father's side or both the father's and mother's side, then the mother receives only one-sixth, and the remainder goes to the father. This is based on the words of Allah (swt), the Almighty: 'But if he had brothers and sisters, then for his mother is one-sixth.' (Surah An-Nisa 4:11) They (the siblings) reduce the mother's share from one-third to one-sixth because they are dependent on the father for their living expenses; thus, they block (reduce) her share without inheriting themselves. However, if he leaves behind his parents and siblings from the mother's side (maternal siblings), regardless of their number, they neither reduce the mother's share from one-third nor do they inherit."

إِنْ تَرَكَتِ امْرَأَةٌ زَوْجَهَا وَ أَبَاهَا وَ إِخْوَةً وَ أَخَوَاتٍ لِأَبٍ وَ أُمٍّ أَوْ لِأَبٍ أَوْ لِأُمٍّ فَلِلزَّوْجِ النِّصْفُ وَ مَا بَقِيَ فَلِلْأَبِ وَ لَيْسَ لِلْإِخْوَةِ وَ الْأَخَوَاتِ مَعَ الْأَبِ وَ لَا مَعَ الْأُمِّ شَيْ‌ءٌ وَ كَذَلِكَ إِنْ تَرَكَتْ زَوْجَهَا وَ أُمَّهَا وَ إِخْوَةً وَ أَخَوَاتٍ لِأَبٍ وَ أُمٍّ أَوْ لِأَبٍ أَوْ لِأُمٍّ فَلِلزَّوْجِ النِّصْفُ وَ لِلْأُمِّ السُّدُسُ وَ مَا بَقِيَ رُدَّ عَلَيْهَا وَ سَقَطَ الْإِخْوَةُ وَ الْأَخَوَاتُ كُلُّهُمْ لِأَنَّ الْأُمَّ ذَاتُ سَهْمٍ وَ هِيَ أَقْرَبُ الْأَرْحَامِ وَ هِيَ تَتَقَرَّبُ بِنَفْسِهَا وَ الْإِخْوَةُ يَتَقَرَّبُونَ بِغَيْرِهِمْ فَإِنْ تَرَكَتْ زَوْجاً وَ أُمّاً وَ إِخْوَةً لِأُمٍّ وَ أُخْتاً لِأَبٍ وَ أُمٍّ فَلِلزَّوْجِ النِّصْفُ وَ مَا بَقِيَ فَلِلْأُمِّ فَإِنْ تَرَكَتْ زَوْجَهَا وَ أَبَوَيْهَا وَ إِخْوَةً لِأَبٍ وَ أُمٍّ أَوْ لِأَبٍ فَلِلزَّوْجِ النِّصْفُ وَ لِلْأُمِّ السُّدُسُ وَ لِلْأَبِ الْبَاقِي وَ إِنْ كَانَ الْإِخْوَةُ مِنَ الْأُمِّ فَلِلزَّوْجِ النِّصْفُ وَ لِلْأُمِّ الثُّلُثُ وَ لِلْأَبِ السُّدُسُ.

If a woman dies and leaves behind her husband, her father, and siblings (whether they are from both parents, the father's side, or the mother's side), the husband receives half of the inheritance, and the remainder goes to the father. The siblings, whether brothers or sisters, inherit nothing alongside the father or the mother. Similarly, if she leaves behind her husband, her mother, and siblings (whether they are from both parents, the father's side, or the mother's side), the husband receives half of the inheritance, the mother receives one-sixth, and the remainder is returned to the mother. The siblings are entirely excluded because the mother holds a fixed share and is the closest relative by direct lineage, whereas the siblings are related indirectly. If she leaves behind her husband, her mother, maternal siblings, and a sister from both parents, the husband receives half of the inheritance, and the remainder goes to the mother. If she leaves behind her husband, both parents, and siblings from both parents or from the father's side, the husband receives half, the mother receives one-sixth, and the remainder goes to the father. However, if the siblings are solely from the mother's side, the husband receives half, the mother receives one-third, and the father receives one-sixth.

إِذَا تَرَكَ الرَّجُلُ أَخاً لِأَبٍ وَ أُمٍّ فَالْمَالُ كُلُّهُ لَهُ وَ كَذَلِكَ إِذَا كَانَا أَخَوَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ فَالْمَالُ بَيْنَهُمْ بِالسَّوِيَّةِ فَإِنْ تَرَكَ أُخْتاً لِأَبٍ وَ أُمٍّ فَلَهَا النِّصْفُ بِالتَّسْمِيَةِ وَ الْبَاقِي رَدٌّ عَلَيْهَا لِأَنَّهَا أَقْرَبُ الْأَرْحَامِ وَ هِيَ ذَاتُ سَهْمٍ‌ وَ كَذَلِكَ إِنْ تَرَكَ أُخْتَيْنِ أَوْ أَكْثَرَ فَلَهُنَّ الثُّلُثَانِ بِالتَّسْمِيَةِ وَ الْبَاقِي رَدٌّ عَلَيْهِنَّ بِسَهْمِ ذَوِي الْأَرْحَامِ وَ إِنْ كَانُوا إِخْوَةً وَ أَخَوَاتٍ لِأَبٍ وَ أُمٍّ فَالْمَالُ بَيْنَهُمْ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ وَ كَذَلِكَ الْإِخْوَةُ وَ الْأَخَوَاتُ لِلْأَبِ فِي كُلِّ مَوْضِعٍ يَقُومُونَ مَقَامَ الْإِخْوَةِ وَ الْأَخَوَاتِ لِلْأَبِ وَ الْأُمِّ إِذَا لَمْ يَكُنْ إِخْوَةٌ وَ أَخَوَاتٌ لِأَبٍ وَ أُمٍّ فَإِنْ تَرَكَ أَخاً لِأَبٍ وَ أُمٍّ وَ أَخاً لِأَبٍ فَالْمَالُ كُلُّهُ لِلْأَخِ مِنَ الْأَبِ وَ الْأُمِّ وَ سَقَطَ الْأَخُ مِنَ الْأَبِ وَ لَا يَرِثُ الْإِخْوَةُ مِنَ الْأَبِ ذُكُوراً كَانُوا أَوْ إِنَاثاً مَعَ الْإِخْوَةِ مِنَ الْأَبِ وَ الْأُمِّ ذُكُوراً كَانُوا أَوْ إِنَاثاً شَيْئاً فَإِنْ تَرَكَ أَخاً لِأَبٍ وَ أُمٍّ وَ أُخْتاً لِأَبٍ فَالْمَالُ كُلُّهُ لِلْأَخِ مِنَ الْأَبِ وَ الْأُمِّ وَ كَذَلِكَ إِنْ تَرَكَ أُخْتاً لِأَبٍ وَ أُمٍّ وَ أَخاً لِأَبٍ فَالْمَالُ كُلُّهُ لِلْأُخْتِ مِنَ الْأَبِ وَ الْأُمِّ يَكُونُ لَهَا النِّصْفُ بِالتَّسْمِيَةِ وَ مَا بَقِيَ فَلِأَقْرَبِ أُولِي الْأَرْحَامِ وَ هِيَ أَقْرَبُ أُولِي الْأَرْحَامِ.

If a man passes away and leaves behind a full brother (from the same father and mother), the entire inheritance goes to that brother. Similarly, if he leaves two or more full brothers, the estate is divided equally among them. If he leaves behind a full sister (from the same father and mother), she receives half of the inheritance as explicitly assigned, and the remaining portion is also returned to her since she is the closest relative with a designated share. If he leaves two or more full sisters, they collectively receive two-thirds of the inheritance, and the remainder is also distributed among them as relatives entitled to shares. If the deceased leaves both full brothers and full sisters, the estate is divided among them with the male receiving twice the share of the female, as specified by the principle: "For the male is the share of two females." Likewise, paternal brothers and sisters (sharing the same father but different mothers) take the place of full siblings if there are no full brothers or sisters. If the deceased leaves a full brother and a paternal brother, the entire inheritance goes to the full brother, and the paternal brother receives nothing. Paternal siblings, whether male or female, do not inherit alongside full siblings. If he leaves a full brother and a paternal sister, the entire estate goes to the full brother. Similarly, if he leaves a full sister and a paternal brother, the full sister receives half by designation, and the remaining portion goes to the closest kin among the relatives, with the full sister being the closest.

5621 - لِقَوْلِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : "أَعْيَانُ بَنِي اَلْأُمِّ أَحَقُّ بِالْمِيرَاثِ مِنْ وُلْدِ اَلْعَلاَّتِ". فَإِنْ تَرَكَ أَخَوَاتٍ لِأَبٍ وَ أُمٍّ وَ أَخَوَاتٍ لِأَبٍ وَ ابْنِ أَخٍ لِأَبٍ فَلِلْأَخَوَاتِ لِلْأَبِ وَ الْأُمِّ الثُّلُثَانِ وَ مَا بَقِيَ رَدٌّ عَلَيْهِنَّ لِأَنَّهُنَّ أَقْرَبُ الْأَرْحَامِ فَإِنْ تَرَكَ أَخاً لِأَبٍ وَ ابْنَ أَخٍ لِأَبٍ وَ أُمٍّ فَالْمَالُ كُلُّهُ لِلْأَخِ مِنَ الْأَبِ لِأَنَّهُ أَقْرَبُ بِبَطْنٍ وَ لِأَنَّ الْأَخَ لِلْأَبِ يَقُومُ مَقَامَ الْأَخِ لِلْأَبِ وَ الْأُمِّ إِذَا لَمْ يَكُنْ أَخٌ لِأَبٍ وَ أُمٍّ فَلَمَّا قَامَ مَقَامَ الْأَخِ لِلْأَبِ وَ الْأُمِّ وَ كَانَ أَقْرَبَ بِبَطْنٍ كَانَ أَحَقَّ بِالْمِيرَاثِ مِنِ ابْنِ الْأَخِ فَإِنْ تَرَكَ أَخاً لِأَبٍ وَ أُمٍّ وَ أَخاً لِأُمٍّ فَلِلْأَخِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِلْأَخِ مِنَ الْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ إِخْوَةً وَ أَخَوَاتٍ لِأَبٍ وَ أُمٍّ وَ أُخْتاً لِأُمٍّ فَلِلْأُخْتِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَبَيْنَ الْإِخْوَةِ وَ الْأَخَوَاتِ لِلْأَبِ وَ الْأُمِ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ فَإِنْ تَرَكَ أُخْتاً لِأَبٍ وَ أُمٍّ وَ أُخْتاً أَوْ أَخاً لِأُمٍّ فَلِلْأَخِ أَوِ الْأُخْتِ لِلْأُمِّ السُّدُسُ وَ لِلْأُخْتِ لِلْأَبِ وَ الْأُمِّ الْبَاقِي‌ فَإِنْ تَرَكَ أَخَوَيْنِ أَوْ أُخْتَيْنِ لِأُمٍّ أَوْ أَكْثَرَ مِنْ ذَلِكَ وَ إِخْوَةً لِأَبٍ وَ أُمٍّ فَلِلْإِخْوَةِ أَوِ الْأَخَوَاتِ مِنْ قِبَلِ الْأُمِّ الثُّلُثُ بَيْنَهُمْ بِالسَّوِيَّةِ وَ مَا بَقِيَ فَلِلْإِخْوَةِ مِنَ الْأَبِ وَ الْأُمِ‌ وَ الْأَخُ مِنَ الْأُمِّ ذَكَراً كَانَ أَوْ أُنْثَى إِذَا كَانَ وَاحِداً فَلَهُ السُّدُسُ فَإِنْ كَانُوا أَكْثَرَ مِنْ ذَلِكَ ذُكُوراً كَانُوا أَوْ إِنَاثاً فَلَهُمُ الثُّلُثُ لَا يُزَادُونَ عَلَى الثُّلُثِ وَ لَا يُنْقَصُونَ مِنَ السُّدُسِ‌ إِذَا كَانَ وَاحِداً قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى- وَ إِنْ كانَ رَجُلٌ يُورَثُ كَلالَةً أَوِ امْرَأَةٌ وَ لَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ واحِدٍ مِنْهُمَا السُّدُسُ فَإِنْ كانُوا أَكْثَرَ مِنْ ذلِكَ فَهُمْ شُرَكاءُ فِي الثُّلُثِ‌ -فَإِنْ تَرَكَ أَخَاهُ لِأَبِيهِ وَ أَخَاهُ لِأُمِّهِ وَ أَخَاهُ لِأَبِيهِ وَ أُمِّهِ فَلِلْأَخِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِلْأَخِ مِنَ الْأَبِ وَ الْأُمِّ وَ سَقَطَ الْأَخُ مِنَ الْأَبِ فَإِنْ تَرَكَ إِخْوَةً وَ أَخَوَاتٍ لِأُمٍّ وَ إِخْوَةً وَ أَخَوَاتٍ لِأَبٍ وَ أُمٍّ وَ إِخْوَةً وَ أَخَوَاتٍ لِأَبٍ فَلِلْإِخْوَةِ وَ الْأَخَوَاتِ مِنَ الْأُمِّ الثُّلُثُ الذَّكَرُ وَ الْأُنْثَى فِيهِ سَوَاءٌ وَ مَا بَقِيَ فَلِلْإِخْوَةِ وَ الْأَخَوَاتِ مِنَ الْأَبِ وَ الْأُمِ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ وَ سَقَطَ الْإِخْوَةُ وَ الْأَخَوَاتُ مِنَ الْأَبِ فَإِنْ تَرَكَ أُخْتاً لِأُمٍّ وَ أُخْتاً لِأَبٍ وَ أُمٍّ وَ أُخْتاً لِأَبٍ فَلِلْأُخْتِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِلْأُخْتِ مِنَ الْأَبِ وَ الْأُمِّ وَ سَقَطَتِ الْأُخْتُ مِنَ الْأَبِ فَإِنْ تَرَكَ أُخْتَيْنِ لِأُمٍّ وَ أُخْتَيْنِ لِأَبٍ وَ أُمٍّ وَ أُخْتَيْنِ لِأَبٍ فَلِلْأُخْتَيْنِ لِلْأُمِّ الثُّلُثُ بَيْنَهُمَا بِالسَّوِيَّةِ وَ مَا بَقِيَ فَلِلْأُخْتَيْنِ مِنَ الْأَبِ وَ الْأُمِّ وَ سَقَطَ الْأُخْتَانِ مِنَ الْأَبِ فَإِنْ تَرَكَ أُخْتاً لِأَبٍ وَ أُمٍّ وَ إِخْوَةً وَ أَخَوَاتٍ لِأُمٍّ وَ ابْنَ أَخٍ لِأَبٍ وَ أُمٍّ فَإِنَّ لِلْإِخْوَةِ وَ الْأَخَوَاتِ مِنَ الْأُمِّ الثُّلُثَ الذَّكَرُ وَ الْأُنْثَى فِيهِ سَوَاءٌ وَ مَا بَقِيَ فَلِلْأُخْتِ مِنَ الْأَبِ وَ الْأُمِّ وَ سَقَطَ ابْنُ الْأَخِ لِلْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ أَخاً لِأَبٍ وَ ابْنَ أَخٍ لِأُمٍّ فَالْمَالُ كُلُّهُ لِلْأَخِ مِنَ الْأَبِ فَإِنْ تَرَكَ أَخاً لِأُمٍّ وَ ابْنَ أَخٍ لِأَبٍ وَ أُمٍّ فَالْمَالُ كُلُّهُ لِلْأَخِ مِنَ الْأُمِّ وَ سَقَطَ ابْنُ الْأَخِ لِلْأَبِ وَ الْأُمِّ وَ غَلِطَ الْفَضْلُ بْنُ شَاذَانَ فِي هَذِهِ الْمَسْأَلَةِ فَقَالَ لِلْأَخِ مِنَ الْأُمِّ السُّدُسُ سَهْمُهُ الْمُسَمَّى لَهُ وَ مَا بَقِيَ فَلِابْنِ الْأَخِ لِلْأَبِ وَ الْأُمِّ وَ احْتَجَّ فِي ذَلِكَ بِحُجَّةٍ ضَعِيفَةٍ فَقَالَ لِأَنَّ ابْنَ الْأَخِ لِلْأَبِ وَ الْأُمِّ يَقُومُ مَقَامَ الْأَخِ الَّذِي يَسْتَحِقُّ الْمَالَ كُلَّهُ بِالْكِتَابِ فَهُوَ بِمَنْزِلَةِ الْأَخِ لِلْأَبِ وَ الْأُمِّ وَ لَهُ فَضْلُ قَرَابَةٍ بِسَبَبِ الْأُمِّ قَالَ مُصَنِّفُ هَذَا الْكِتَابِ رَحِمَهُ اللَّهُ وَ إِنَّمَا يَكُونُ ابْنُ الْأَخِ بِمَنْزِلَةِ الْأَخِ إِذَا لَمْ يَكُنْ لَهُ أَخٌ فَإِذَا كَانَ لَهُ أَخٌ لَمْ يَكُنْ بِمَنْزِلَةِ الْأَخِ كَوَلَدِ الْوَلَدِ إِنَّمَا هُوَ وَلَدٌ إِذَا لَمْ يَكُنْ لِلْمَيِّتِ وَلَدٌ وَ لَا أَبَوَانِ وَ لَوْ جَازَ الْقِيَاسُ فِي دِينِ اللَّهِ عَزَّ وَ جَلَّ لَكَانَ الرَّجُلُ إِذَا تَرَكَ أَخاً لِأَبٍ وَ ابْنَ أَخٍ لِأَبٍ وَ أُمٍّ كَانَ الْمَالُ كُلُّهُ لِابْنِ الْأَخِ لِلْأَبِ وَ الْأُمِّ قِيَاساً عَلَى عَمٍّ لِأَبٍ وَ ابْنِ عَمٍّ لِأَبٍ وَ أُمٍّ لِأَنَّ الْمَالَ كُلَّهُ لِابْنِ الْعَمِّ لِلْأَبِ وَ الْأُمِّ لِأَنَّهُ قَدْ جَمَعَ الْكَلَالَتَيْنِ كَلَالَةَ الْأَبِ وَ كَلَالَةَ الْأُمِّ وَ ذَلِكَ بِالْخَبَرِ الْمَأْثُورِ عَنِ الْأَئِمَّةِ الَّذِينَ يَجِبُ التَّسْلِيمُ لَهُمْ ع وَ الْفَضْلُ يَقُولُ فِي هَذِهِ الْمَسْأَلَةِ إِنَّ الْمَالَ لِلْأَخِ لِلْأَبِ وَ سَقَطَ ابْنُ الْأَخِ لِلْأَبِ وَ الْأُمِّ وَ يَلْزَمُهُ عَلَى قِيَاسِهِ أَنَّ الْمَالَ بَيْنَ ابْنِ الْأَخِ لِلْأَبِ وَ الْأُمِّ وَ بَيْنَ الْأَخِ لِلْأَبِ لِأَنَّ ابْنَ الْأَخِ لَهُ فَضْلُ قَرَابَةٍ بِسَبَبِ الْأُمِّ وَ هُوَ يَتَقَرَّبُ بِمَنْ يَسْتَحِقُّ الْمَالَ كُلَّهُ بِالتَّسْمِيَةِ وَ بِمَنْ لَا يَرِثُ الْأَخَ لِلْأَبِ مَعَهُ‌ فَإِنْ تَرَكَ ابْنَ أَخٍ لِأُمٍّ وَ ابْنَ أَخٍ لِأَبٍ وَ أُمٍّ وَ ابْنَ أَخٍ لِأَبٍ فَلِابْنِ الْأَخِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنِ الْأَخِ مِنَ الْأَبِ وَ الْأُمِّ وَ سَقَطَ ابْنُ الْأَخِ مِنَ الْأَبِ فَإِنْ تَرَكَ ابْنَ أَخٍ لِأَبٍ وَ ابْنَ أَخٍ لِأَبٍ وَ أُمٍّ فَالْمَالُ كُلُّهُ لِابْنِ الْأَخِ لِلْأَبِ وَ الْأُمِّ وَ سَقَطَ ابْنُ الْأَخِ لِلْأَبِ فَإِنْ تَرَكَ ابْنَةَ أُخْتٍ لِأُمٍّ وَ ابْنَةَ أُخْتٍ لِأَبٍ وَ أُمٍّ وَ ابْنَةَ أُخْتٍ لِأَبٍ فَلِابْنَةِ الْأُخْتِ لِلْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنَةِ الْأُخْتِ لِلْأَبِ وَ الْأُمِّ وَ سَقَطَتِ ابْنَةُ الْأُخْتِ لِلْأَبِ فَإِنْ تَرَكَ ابْنَةَ أَخٍ لِأَبٍ وَ أُمٍّ وَ بَنِي أَخٍ لِأَبٍ وَ أُمٍّ فَإِنْ كَانُوا لِأَخٍ وَاحِدٍ فَالْمَالُ بَيْنَهُمْ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ وَ إِنْ كَانَ الْأَخُ أَبُو الِابْنَةِ غَيْرَ الْأَخِ أَبِي الْبَنِينَ فَلِابْنَةِ الْأَخِ النِّصْفُ مِنَ الْمِيرَاثِ نَصِيبُ أَبِيهَا وَ لِبَنِي الْأَخِ النِّصْفُ مِيرَاثُ أَبِيهِمْ فَإِنْ تَرَكَ ابْنَ أَخٍ لِأُمٍّ وَ ابْنَ ابْنِ ابْنِ أَخٍ لِأَبٍ وَ أُمٍّ فَالْمَالُ كُلُّهُ لِابْنِ الْأَخِ لِلْأُمِّ لِأَنَّهُ أَقْرَبُ وَ لَيْسَ كَمَا قَالَ الْفَضْلُ بْنُ شَاذَانَ إِنَّ لِابْنِ الْأَخِ مِنَ الْأُمِّ السُّدُسَ وَ مَا بَقِيَ فَلِابْنِ ابْنِ ابْنِ الْأَخِ لِلْأَبِ وَ الْأُمِّ لِأَنَّهُ خِلَافُ الْأَصْلِ الَّذِي بَنَى اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ فَرَائِضَ الْمَوَارِيثِ فَإِنْ تَرَكَ ابْنَ ابْنِ ابْنِ أَخٍ لِأَبٍ وَ أُمٍّ أَوْ لِأَبٍ أَوْ لِأُمٍّ وَ عَمّاً أَوْ عَمَّةً أَوْ خَالًا أَوْ خَالَةً فَالْمَالُ لِابْنِ ابْنِ ابْنِ الْأَخِ لِلْأَبِ وَ الْأُمِّ فَإِنَّ وُلْدَ الْأَخِ وَ إِنْ سَفَلُوا فَهُمْ مِنْ وُلْدِ الْأَبِ وَ الْعَمَّ وَ الْعَمَّةَ مِنْ وُلْدِ الْجَدِّ وَ الْخَالَ وَ الْخَالَةَ مِنْ وُلْدِ الْجَدِّ وَ وُلْدُ الْأَبِ وَ إِنْ سَفَلُوا فَهُمْ أَحَقُّ بِالْمِيرَاثِ مِنْ وُلْدِ الْجَدِّ وَ كَذَلِكَ يَجْرِي أَوْلَادُ الْأُخْتِ لِأَبٍ كَانَتْ أَوْ لِأُمٍّ أَوْ لِأَبٍ وَ أُمٍّ هَذَا الْمَجْرَى لَا يَرِثُ مَعَهُمْ عَمٌّ وَ لَا عَمَّةٌ وَ لَا خَالٌ وَ لَا خَالَةٌ كَمَا لَا يَرِثُ مَعَ وَلَدِ الْوَلَدِ وَ إِنْ سَفَلُوا أَخٌ وَ لَا أُخْتٌ لِأَبٍ كَانُوا أَوْ لِأُمٍّ أَوْ لِأَبٍ وَ أُمٍّ.

Hadith.5621 - The Prophet (peace and blessings be upon him and his family) said: "The full siblings from the same mother are more entitled to inheritance than the paternal half-siblings." [AL SADUQ] If a person leaves behind full sisters (from the same father and mother), paternal sisters (from the same father only), and a paternal nephew, then the full sisters are entitled to two-thirds of the inheritance, and the remainder is also returned to them, as they are the closest in kinship. If the deceased leaves a paternal brother and a paternal nephew from both parents, then the entire estate belongs to the paternal brother, as he is closer by one degree. The paternal brother takes the place of a full brother (from both parents) if no such full brother exists. Since he stands in the position of the full brother and is closer by one degree, he has a stronger claim to the inheritance than the nephew. If the deceased leaves a full brother and a maternal brother, the maternal brother receives one-sixth, and the remainder belongs to the full brother. If a person leaves full siblings (brothers and sisters) and a maternal sister, the maternal sister receives one-sixth, and the remainder is distributed among the full siblings, with the male receiving twice the share of the female. If the deceased leaves a full sister and a maternal brother or sister, the maternal sibling receives one-sixth, and the full sister takes the remainder. If the deceased leaves two or more maternal siblings and full siblings, the maternal siblings collectively receive one-third of the estate, divided equally among them, regardless of gender. The remainder belongs to the full siblings. If there is only one maternal sibling, whether male or female, they receive one-sixth of the inheritance. If there are two or more maternal siblings, whether male or female, they collectively share one-third of the inheritance, and they are not entitled to more than one-third of the estate. And they shall not be given less than a sixth if there is only one. Allah (swt), the Blessed and Exalted, said: "And if a man or a woman leaves neither ascendants nor descendants but has a brother or a sister, each one of them shall have a sixth; but if they are more than that, they shall share in a third." If he leaves behind his paternal brother, his maternal brother, and his paternal and maternal brother, the maternal brother shall receive one-sixth, and whatever remains shall belong to the paternal and maternal brother, and the paternal brother shall be excluded. If he leaves behind maternal brothers and sisters, paternal and maternal brothers and sisters, and paternal brothers and sisters, the maternal brothers and sisters shall have a third, with males and females being equal, and whatever remains shall belong to the paternal and maternal brothers and sisters, with the male receiving twice the share of the female, and the paternal siblings shall be excluded. If he leaves behind a maternal sister, a paternal and maternal sister, and a paternal sister, the maternal sister shall receive one-sixth, and whatever remains shall belong to the paternal and maternal sister, and the paternal sister shall be excluded. If he leaves behind two maternal sisters, two paternal and maternal sisters, and two paternal sisters, the maternal sisters shall receive a third equally between them, and whatever remains shall belong to the paternal and maternal sisters, and the paternal sisters shall be excluded. If he leaves behind a paternal and maternal sister, maternal brothers and sisters, and the son of a paternal and maternal brother, the maternal brothers and sisters shall have a third, with males and females being equal. And whatever remains shall belong to the sister from the father and mother, and the son of the brother from the father and mother shall be excluded. If he leaves behind a brother from the father and a nephew from the mother, then the entire inheritance belongs to the brother from the father. If he leaves behind a brother from the mother and a nephew from the father and mother, then the entire inheritance belongs to the brother from the mother, and the nephew from the father and mother shall be excluded. Al-Fadl ibn Shadhan erred in this issue and said that the brother from the mother shall receive the sixth, which is his designated share, and whatever remains shall go to the nephew from the father and mother. He supported this with a weak argument, saying that the nephew from the father and mother takes the place of the brother who would have been entitled to the entire inheritance according to the Book, and thus he is like the brother from the father and mother and has the additional tie of kinship through the mother. The compiler of this book, may Allah (swt) have mercy on him, said that the nephew only takes the place of the brother if there is no brother. If there is a brother, then he does not take the place of the brother, just as the son of a son is considered a son only if the deceased has no son or parents. If analogy (qiyas) were permissible in the religion of Allah (swt), the Exalted, then if a man left behind a brother from the father and a nephew from the father and mother, the entire inheritance would belong to the nephew from the father and mother by analogy to the paternal uncle. And the cousin from the father and mother, for the entire estate belongs to the cousin from the father and mother because he combines both paternal and maternal ties. This is based on the transmitted report from the Imams, peace be upon them, to whom submission is obligatory. Al-Fadl states in this matter that the estate belongs to the brother from the father, and the nephew from the father and mother is excluded. According to his analogy, the estate should be divided between the nephew from the father and mother and the brother from the father because the nephew from the father and mother has the advantage of a closer maternal connection, and he is related to the one who is entitled to the entire inheritance by designation, as well as to the one who does not inherit alongside the brother from the father. If the deceased leaves behind a nephew from the mother, a nephew from the father and mother, and a nephew from the father, the nephew from the mother shall receive one-sixth, and the remainder shall go to the nephew from the father and mother, while the nephew from the father shall be excluded. If the deceased leaves behind a nephew from the father and a nephew from the father and mother, the entire estate belongs to the nephew from the father and mother, and the nephew from the father shall be excluded. If the deceased leaves behind a niece from the mother, a niece from the father and mother, and a niece from the father, the niece from the mother shall receive one-sixth, and the remainder shall belong to the niece from the father and mother. And the remaining share belongs to the niece from the father and mother, while the niece from the father is excluded. If the deceased leaves behind a niece from the father and mother and the sons of a brother from the father and mother, if they are from the same brother, the inheritance is divided among them with the share of a male being equal to that of two females. However, if the niece's father is different from the father of the sons of the brother, then the niece inherits half of the estate as the share of her father, and the sons of the brother inherit the other half as their father's share. If the deceased leaves behind a nephew from the mother and the great-grandson of a nephew from the father and mother, the entire estate belongs to the nephew from the mother, as he is closer. Contrary to what Al-Fadl ibn Shadhan stated, the nephew from the mother does not inherit only one-sixth while the remainder goes to the great-grandson of the nephew from the father and mother. Such a claim contradicts the foundational principle upon which Allah (swt), the Almighty, has established the rules of inheritance. If the deceased leaves behind the great-grandson of a nephew from the father and mother, or from the father, or from the mother, along with an uncle, an aunt, a maternal uncle, or a maternal aunt, the estate belongs to the great-grandson of the nephew from the father and mother. This is because the descendants of a brother, even if distant, are considered from the line of the father, while an uncle and aunt are from the line of the grandfather, and a maternal uncle and maternal aunt are also from the line of the grandfather. The descendants of the father, even if distant, have a stronger claim to inheritance than the descendants of the grandfather. Similarly, the same rule applies to the children of a sister, whether she is from the father, the mother, or both. They are given precedence, and no uncle, aunt, maternal uncle, or maternal aunt inherits alongside them. Just as the presence of a grandchild, even if distant, excludes siblings from inheriting, whether they are from the father, the mother, or both.

5622 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ : قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اِمْرَأَةٌ مَاتَتْ وَ تَرَكَتْ زَوْجَهَا وَ إِخْوَتَهَا لِأُمِّهَا وَ إِخْوَتَهَا لِأَبِيهَا فَقَالَ "لِلزَّوْجِ اَلنِّصْفُ ثَلاَثَةُ أَسْهُمٍ وَ لِلْإِخْوَةِ لِلْأُمِّ اَلثُّلُثُ اَلذَّكَرُ وَ اَلْأُنْثَى فِيهِ سَوَاءٌ وَ بَقِيَ سَهْمٌ فَهُوَ لِلْإِخْوَةِ وَ اَلْأَخَوَاتِ مِنَ اَلْأَبِ "لِلذَّكَرِ مِثْلُ حَظِّ اَلْأُنْثَيَيْنِ" ".

Hadith.5622 - Ibn Abi Umayr narrated from Ibn Udhaynah from Bukayr ibn A'yan, who said: I asked Abu Abdullah (as) about a woman who died and left behind her husband, maternal brothers, and paternal brothers. Imam (as) said: "The husband receives half of the inheritance, which is three shares. The maternal brothers receive one-third, with males and females sharing equally. The remaining share goes to the paternal brothers and sisters, where the share of a male is equal to that of two females."

5623 - قَالَ : وَ جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فَسَأَلَهُ عَنِ اِمْرَأَةٍ تَرَكَتْ زَوْجَهَا وَ إِخْوَتَهَا لِأُمِّهَا وَ أُخْتَهَا لِأَبِيهَا فَقَالَ "لِلزَّوْجِ اَلنِّصْفُ ثَلاَثَةُ أَسْهُمٍ وَ لِلْإِخْوَةِ مِنَ اَلْأُمِّ سَهْمَانِ وَ لِلْأُخْتِ مِنَ اَلْأَبِ سَهْمٌ " فَقَالَ لَهُ اَلرَّجُلُ فَإِنَّ فَرَائِضَ زَيْدٍ وَ فَرَائِضَ اَلْعَامَّةِ عَلَى غَيْرِ هَذَا يَا أَبَا جَعْفَرٍ يَقُولُونَ لِلْأُخْتِ مِنَ اَلْأَبِ ثَلاَثَةُ أَسْهُمٍ هِيَ مِنْ سِتَّةٍ تَعُولُ إِلَى ثَمَانِيَةٍ فَقَالَ لَهُ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ "وَ لِمَ قَالُوا هَذَا" فَقَالَ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ قَالَ ۝ وَ لَهُ أُخْتٌ فَلَهٰا نِصْفُ مٰا تَرَكَ ۝ فَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ "فَإِنْ كَانَتِ اَلْأُخْتُ أَخاً" قَالَ لَيْسَ لَهُ إِلاَّ اَلسُّدُسُ فَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ "فَمَا لَكُمْ نَقَصْتُمُ اَلْأَخَ إِنْ كُنْتُمْ تَحْتَجُّونَ أَنَّ لِلْأُخْتِ اَلنِّصْفَ بِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ سَمَّى لَهَا اَلنِّصْفَ فَإِنَّ اَللَّهَ سَمَّى لِلْأَخِ اَلْكُلَّ وَ اَلْكُلُّ أَكْثَرُ مِنَ اَلنِّصْفِ لِأَنَّهُ عَزَّ وَ جَلَّ قَالَ فِي اَلْأُخْتِ ۝ فَلَهٰا نِصْفُ مٰا تَرَكَ ۝ وَ قَالَ فِي اَلْأَخِ ۝ وَ هُوَ يَرِثُهٰا ۝ يَعْنِي جَمِيعَ مَالِهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ فَلاَ تُعْطُونَ اَلَّذِي جَعَلَ اَللَّهُ عَزَّ وَ جَلَّ لَهُ اَلْجَمِيعَ فِي بَعْضِ فَرَائِضِكُمْ شَيْئاً وَ تُعْطُونَ اَلَّذِي جَعَلَ اَللَّهُ لَهُ اَلنِّصْفَ تَامّاً وَ تَقُولُونَ فِي زَوْجٍ وَ أُمٍّ وَ إِخْوَةٍ لِأُمٍّ وَ أُخْتٍ لِأَبٍ فَتُعْطُونَ اَلزَّوْجَ اَلنِّصْفَ وَ اَلْأُمَّ اَلسُّدُسَ وَ اَلْإِخْوَةَ مِنَ اَلْأُمِّ اَلثُّلُثَ وَ اَلْأُخْتَ مِنَ اَلْأَبِ اَلنِّصْفَ تَجْعَلُونَهَا مِنْ تِسْعَةٍ وَ هِيَ سِتَّةٌ تَعُولُ إِلَى تِسْعَةٍ" فَقَالَ كَذَلِكَ يَقُولُونَ فَقَالَ لَهُ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ "فَإِنْ كَانَتِ اَلْأُخْتُ أَخاً لِأَبٍ" قَالَ لَهُ اَلرَّجُلُ لَيْسَ لَهُ شَيْءٌ فَمَا تَقُولُ أَنْتَ فَقَالَ "لَيْسَ لِلْإِخْوَةِ مِنَ اَلْأَبِ وَ اَلْأُمِّ وَ لاَ لِلْإِخْوَةِ مِنَ اَلْأَبِ مَعَ اَلْأُمِّ شَيْءٌ".

Hadith.5623 - A man came to Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) and asked him about a woman who passed away, leaving behind her husband, maternal brothers, and a paternal sister. Imam (as) said: "The husband receives half of the inheritance, which is three shares. The maternal brothers receive two shares, and the paternal sister receives one share." The man then said to Imam (as): "But the inheritance rulings of Zayd and the general scholars differ from this, O' Abu Ja'far (as). They say that the paternal sister receives three shares out of six, which are then adjusted to eight." Imam (as) asked him: "And why do they say this?" The man replied: "Because Allah (swt), the Mighty and Majestic, said: 'And if he has a sister, then she shall have half of what he leaves behind.'" (Surah An-Nisa 4:176) Imam (as) said: "What if the sister were a brother?" The man replied: "Then he would receive only one-sixth." Imam (as) responded: "Why have you then reduced the brother's share? If you argue that the sister receives half because Allah (swt), the Mighty and Majestic, has explicitly designated half for her, then know that Allah (swt) has designated the entire inheritance for the brother, and the whole is greater than half. For Allah (swt), the Mighty and Majestic, said regarding the sister: 'Then she shall have half of what he leaves behind.'" (Surah An-Nisa 4:176) And Allah (swt) said regarding the brother: "And he shall inherit her" (Surah An-Nisa 4:176) - meaning he inherits all of her wealth if she has no child. Yet, in some of your rulings, you do not give anything to the one whom Allah (swt), the Mighty and Majestic, has assigned the entire inheritance, while you give the one whom Allah (swt) has assigned only half the full share. You say in the case of a husband, a mother, maternal siblings, and a paternal sister that the husband receives half, the mother receives one-sixth, the maternal siblings receive one-third, and the paternal sister receives half. You calculate this from nine shares when it should be six, increasing it to nine. The man replied: "Yes, that is what they say." Imam (as) asked: "What if the paternal sister were a paternal brother?" The man answered: "He would receive nothing." Imam (as) then said: "Neither the full brothers and sisters nor the paternal brothers and sisters inherit alongside the mother."

إِذَا مَاتَ الرَّجُلُ وَ تَرَكَ امْرَأَةً وَ أَخاً لِأَبٍ أَوْ لِأَبٍ وَ أُمٍّ أَوْ لِأُمٍّ فَلِلْمَرْأَةِ الرُّبُعُ وَ مَا بَقِيَ فَلِلْأَخِ‌ وَ كَذَلِكَ إِنْ تَرَكَ امْرَأَةً وَ أُخْتاً لِأَبٍ أَوْ لِأَبٍ وَ أُمٍّ أَوْ لِأُمٍّ فَلِلْمَرْأَةِ الرُّبُعُ وَ مَا بَقِيَ فَلِلْأُخْتِ فَإِنْ تَرَكَ امْرَأَةً وَ أَخاً لِأُمٍّ وَ أَخاً لِأَبٍ وَ أُمٍّ وَ أَخاً لِأَبٍ فَلِلْمَرْأَةِ الرُّبُعُ وَ لِلْأَخِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِلْأَخِ مِنَ الْأَبِ وَ الْأُمِّ وَ سَقَطَ الْأَخُ مِنَ الْأَبِ فَإِنْ تَرَكَ امْرَأَةً وَ أَخاً وَ أُخْتاً لِأُمٍّ أَوْ إِخْوَةً وَ أَخَوَاتٍ لِأُمٍّ وَ إِخْوَةً وَ أَخَوَاتٍ لِأَبٍ وَ أُمٍّ وَ إِخْوَةً وَ أَخَوَاتٍ لِأَبٍ فَلِلْمَرْأَةِ الرُّبُعُ وَ لِلْإِخْوَةِ وَ الْأَخَوَاتِ مِنَ الْأُمِّ الثُّلُثُ الذَّكَرُ وَ الْأُنْثَى فِيهِ سَوَاءٌ وَ مَا بَقِيَ فَلِلْإِخْوَةِ وَ الْأَخَوَاتِ مِنَ الْأَبِ وَ الْأُمِ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ وَ سَقَطَ الْإِخْوَةُ وَ الْأَخَوَاتُ مِنَ الْأَبِ فَإِنْ تَرَكَتِ امْرَأَةٌ زَوْجَهَا وَ أَخاً لِأَبٍ أَوْ لِأُمٍّ أَوْ لِأَبٍ وَ أُمٍّ فَلِلزَّوْجِ النِّصْفُ وَ مَا بَقِيَ فَلِلْأَخِ وَ كَذَلِكَ إِنْ تَرَكَتْ زَوْجَهَا وَ أُخْتَهَا لِأَبٍ أَوْ لِأُمٍّ أَوْ لِأَبٍ وَ أُمٍّ فَلِلزَّوْجِ النِّصْفُ وَ مَا بَقِيَ فَلِلْأُخْتِ فَإِنْ تَرَكَتْ زَوْجَهَا وَ إِخْوَةً وَ أَخَوَاتٍ لِأُمٍّ وَ إِخْوَةً وَ أَخَوَاتٍ لِأَبٍ وَ أُمٍّ وَ إِخْوَةً وَ أَخَوَاتٍ لِأَبٍ فَلِلزَّوْجِ النِّصْفُ وَ لِلْإِخْوَةِ وَ الْأَخَوَاتِ مِنَ الْأُمِّ الثُّلُثُ بَيْنَهُمْ بِالسَّوِيَّةِ وَ مَا بَقِيَ فَلِلْإِخْوَةِ وَ الْأَخَوَاتِ مِنَ الْأَبِ وَ الْأُمِّ وَ هُوَ السُّدُسُ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ وَ سَقَطَ الْإِخْوَةُ وَ الْأَخَوَاتُ مِنَ الْأَبِ فَإِنْ تَرَكَتْ زَوْجَهَا وَ أَخاً لِأُمٍّ وَ أَخاً لِأَبٍ وَ أُمٍّ وَ أَخاً لِأَبٍ فَلِلزَّوْجِ النِّصْفُ وَ لِلْأَخِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِلْأَخِ مِنَ الْأَبِ وَ الْأُمِّ وَ سَقَطَ الْأَخُ مِنَ الْأَبِ وَ كَذَلِكَ تَجْرِي سِهَامُ وُلْدِ الْإِخْوَةِ وَ الْأَخَوَاتِ مَعَ الزَّوْجِ وَ الزَّوْجَةِ عَلَى هَذَا.

If a man dies and leaves behind a wife and a brother - whether the brother is from the father alone, from both the father and mother, or from the mother alone - the wife receives one-fourth of the inheritance, and the remainder goes to the brother. Similarly, if he leaves behind a wife and a sister - whether the sister is from the father alone, from both the father and mother, or from the mother alone - the wife receives one-fourth, and the remainder goes to the sister. If he leaves behind a wife, a maternal brother, a full brother (from both the father and mother), and a paternal brother, the wife receives one-fourth, the maternal brother receives one-sixth, and the remainder goes to the full brother, while the paternal brother receives nothing. If he leaves behind a wife, a maternal brother and sister, full brothers and sisters, and paternal brothers and sisters, the wife receives one-fourth, the maternal siblings collectively receive one-third - distributed equally between males and females - and the remainder goes to the full siblings, with the male receiving twice the share of the female. The paternal siblings receive nothing. If a woman dies and leaves behind her husband and a brother - whether from the father, the mother, or both - the husband receives half of the inheritance, and the remainder goes to the brother. Similarly, if she leaves behind her husband and a sister - whether from the father, the mother, or both - the husband receives half, and the remainder goes to the sister. If she leaves behind her husband, maternal brothers and sisters, full brothers and sisters, and paternal brothers and sisters, the husband receives half, the maternal siblings collectively receive one-third - shared equally - and the remainder goes to the full siblings, with the male receiving twice the share of the female. The paternal siblings receive nothing. If she leaves behind her husband, a maternal brother, a full brother, and a paternal brother, the husband receives half, the maternal brother receives one-sixth, and the remainder goes to the full brother, while the paternal brother receives nothing. This distribution also applies to the shares of the children of brothers and sisters when combined with the shares of the husband or wife in inheritance.

5644 - وَ فِي رِوَايَةِ يُونُسَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : فِي سِتَّةِ إِخْوَةٍ وَ جَدٍّ قَالَ "لِلْجَدِّ اَلسُّبُعُ".

Hadith.5644 - In the narration of Yunus from Sayf ibn Umayrah from Ishaq ibn Ammar from Abu Baṣir, he said: I heard Abu Abdullah (as) say regarding six brothers and a grandfather: "The grandfather receives one-seventh of the inheritance."

5624 - رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ : سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ فَرِيضَةِ اَلْجَدِّ فَقَالَ "مَا أَعْلَمُ أَحَداً مِنَ اَلنَّاسِ قَالَ فِيهَا إِلاَّ بِالرَّأْيِ إِلاَّ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ فَإِنَّهُ قَالَ فِيهَا بِقَوْلِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ".

Hadith.5624 - Muhammad ibn Abi Umayr narrated from Ibn Udhaynah from Zurarah, who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about the inheritance share (fariḍah) of the grandfather. Imam (as) replied: "I do not know anyone among the people who has spoken about it except based on personal opinion, except for Imam Ali ibn Abi Talib (as), for He (as) spoke about it according to the saying of the Messenger of Allah (swt) (peace be upon him and his family)."

5625 - رَوَى يَحْيَى بْنُ أَبِي عِمْرَانَ عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "اَلْجَدُّ وَ اَلْجَدَّةُ مِنْ قِبَلِ اَلْأَبِ وَ اَلْجَدُّ وَ اَلْجَدَّةُ مِنْ قِبَلِ اَلْأُمِّ كُلُّهُمْ يَرِثُونَ".

Hadith.5625 - Yahya ibn Abi Imran narrated from Yunus from a man who narrated from Abu Abdullah (as) that he said: "The grandfather and grandmother from the father's side and the grandfather and grandmother from the mother's side - all of them inherit."

5626 - وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَطْعَمَ اَلْجَدَّةَ أُمَّ اَلْأَبِ اَلسُّدُسَ وَ اِبْنُهَا حَيٌّ، وَ أَطْعَمَ اَلْجَدَّةَ أُمَّ اَلْأُمِّ اَلسُّدُسَ وَ اِبْنَتُهَا حَيَّةٌ".

Hadith.5626 - Al-Husayn ibn Said narrated from Ibn Abi Umayr from Jamil from Abu Abdullah (as) who said: "The Messenger of Allah (swt) (peace be upon him and his family) granted the paternal grandmother (the father's mother) one-sixth of the inheritance while her son was alive, and he granted the maternal grandmother (the mother's mother) one-sixth while her daughter was alive."

5627 - وَ رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ اَلْبَزَنْطِيُّ قَالَ حَدَّثَنِي حَمَّادُ بْنُ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ اَلْبَصْرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ إِنَّ اِبْنَتِي مَاتَتْ وَ أُمِّي حَيَّةٌ فَقَالَ أَبَانُ بْنُ تَغْلِبَ لَيْسَ لَهَا شَيْءٌ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "سُبْحَانَ اَللَّهِ أَعْطِهَا سَهْماً يَعْنِي اَلسُّدُسَ".

Hadith.5627 - Ahmad ibn Muhammad ibn Abi Nasr Al-Bazanti narrated, saying: Hammad ibn Uthman narrated from Abdur Rahman ibn Abi Abdullah Al-Basri from Abu Abdullah (as). He said: I said to him, "My daughter has passed away while my mother is still alive." Aban ibn Taghlib said: "She (the grandmother) has no share." Imam (as) responded: "Glory be to Allah (swt)! Give her a share, meaning one-sixth."

5628 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ بَنَاتِ اَلاِبْنَةِ وَ جَدٍّ فَقَالَ "لِلْجَدِّ اَلسُّدُسُ وَ اَلْبَاقِي لِبَنَاتِ اَلاِبْنَةِ".

Hadith.5628 - Al-Hasan ibn Mahbub narrated from Sa'd ibn Abi Khalaf from Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (as) who said: I asked Imam (as) about the inheritance share of the daughters of a daughter and a grandfather. Imam (as) replied: "The grandfather receives one-sixth, and the remainder goes to the daughters of the daughter."

5629 - وَ رَوَى اَلْحَسَنُ بْنُ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَطْعَمَ اَلْجَدَّةَ اَلسُّدُسَ وَ لَمْ يَفْرِضِ اَللَّهُ عَزَّ وَ جَلَّ لَهَا شَيْئاً".

Hadith.5629 - Al-Hasan ibn Ali ibn Faddal narrated from Abdullah ibn Bukayr from Zurarah, who narrated from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) that he said: "The Messenger of Allah (swt) (peace be upon him and his family) granted the grandmother one-sixth, while Allah (swt), the Almighty and Majestic, did not prescribe any specific share for her (the grandmother)."

5630 - وَ رَوَى يَعْقُوبُ بْنُ يَزِيدَ عَنْ يَحْيَى بْنِ اَلْمُبَارَكِ عَنْ عَبْدِ اَللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي جَمِيلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي أَبَوَيْنِ وَ جَدَّةٍ لِأُمٍّ قَالَ "لِلْأُمِّ اَلسُّدُسُ وَ لِلْجَدَّةِ اَلسُّدُسُ وَ مَا بَقِيَ وَ هُوَ اَلثُّلُثَانِ لِلْأَبِ".

Hadith.5630 - Yaqub ibn Yazid narrated from Yahya ibn Al-Mubarak from Abdullah ibn Jabalah from Abu Jamilah from Ishaq ibn Ammar from Abu Abdullah (as) regarding the case of a deceased person who left behind both parents and a maternal grandmother. Imam (as) said: "The mother receives one-sixth, the grandmother receives one-sixth, and the remainder, which is two-thirds, goes to the father."

5631 - وَ فِي رِوَايَةِ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ رِبَاطٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "اَلْجَدَّةُ لَهَا اَلسُّدُسُ مَعَ اِبْنِهَا وَ مَعَ اِبْنَتِهَا".

Hadith.5631 - In the narration of Muawiyah ibn Hakim from Ali ibn Al-Hasan ibn Ribaṭ, who reported it from Abu Abdullah (as), he said: "The grandmother is entitled to one-sixth of the inheritance, whether along with her son or her daughter."

5632 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ مَاتَ وَ تَرَكَ اِمْرَأَتَهُ وَ أُخْتَهُ وَ جَدَّهُ فَقَالَ "هَذِهِ مِنْ أَرْبَعَةِ أَسْهُمٍ لِلْمَرْأَةِ اَلرُّبُعُ وَ لِلْأُخْتِ سَهْمٌ وَ لِلْجَدِّ سَهْمَانِ".

Hadith.5632 - Al-Hasan ibn Mahbub narrated from Ali ibn Riʾab from Abu Ubaydah from Abu Jafar (as) regarding a man who passed away and left behind his wife, his sister, and his grandfather. Imam (as) said: "This inheritance is divided into four shares: the wife receives one-fourth, the sister receives one share, and the grandfather receives two shares."

5633 - وَ رَوَى أَبَانٌ عَنْ بُكَيْرٍ وَ اَلْحَلَبِيِّ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ : "لِلْإِخْوَةِ مِنَ اَلْأُمِّ اَلثُّلُثُ مَعَ اَلْجَدِّ وَ هُوَ شَرِيكُ اَلْإِخْوَةِ مِنَ اَلْأَبِ".

Hadith.5633 - Aban narrated from Bukayr and Al-Halabi from one of the two Imams (peace be upon them) who said: "The maternal siblings are entitled to one-third of the inheritance along with the grandfather, and the grandfather shares the inheritance with the paternal siblings."

5634 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ تَرَكَ أَخَاهُ لِأُمِّهِ وَ لَمْ يَتْرُكْ وَارِثاً غَيْرَهُ فَقَالَ "اَلْمَالُ لَهُ" قُلْتُ فَإِنْ كَانَ مَعَ اَلْأَخِ لِلْأُمِّ جَدٌّ فَقَالَ "يُعْطَى اَلْأَخُ لِلْأُمِّ اَلسُّدُسَ وَ يُعْطَى اَلْجَدُّ اَلْبَاقِيَ".

Hadith.5634 - Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan who said: I asked Abu Abdullah (as) about a man who passed away leaving only his maternal brother as an heir and no other inheritor. Imam (as) said: "The entire estate belongs to him." I then asked: "What if there is also a grandfather along with the maternal brother?" Imam (as) replied: "The maternal brother is given one-sixth, and the grandfather receives the remainder."

5635 - وَ رَوَى مُحَمَّدُ بْنُ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلْإِخْوَةِ مِنَ اَلْأُمِّ مَعَ اَلْجَدِّ فَقَالَ "لِلْإِخْوَةِ مِنَ اَلْأُمِّ فَرِيضَتُهُمُ اَلثُّلُثُ مَعَ اَلْجَدِّ ".

Hadith.5635 - Muhammad ibn Al-Fuḍayl narrated from Abu Al-Ṣabbah from Abu Abdullah (as) who said: I asked Imam (as) about the maternal siblings inheriting alongside the grandfather. Imam (as) said: "The prescribed share for the maternal siblings is one-third, even when the grandfather is present."

5636 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي اَلرَّبِيعِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اَلْجَدِّ مَعَ إِخْوَةٍ لِأُمٍّ قَالَ "إِنَّ فِي كِتَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ "أَنَّ اَلْإِخْوَةَ مِنَ اَلْأُمِّ يَرِثُونَ مَعَ اَلْجَدِّ اَلثُّلُثَ" ".

Hadith.5636 - Al-Hasan ibn Mahbub narrated from Khalid ibn Jarir from Abu Al-Rabi from Abu Abdullah (as) regarding the grandfather inheriting alongside maternal siblings. Imam (as) said: "Indeed, in the Book of Ali (as), it is written that 'the maternal siblings inherit one-third along with the grandfather.'"

5637 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ أَخٍ لِأَبٍ وَ جَدٍّ قَالَ "اَلْمَالُ بَيْنَهُمَا سَوَاءٌ".

Hadith.5637 - Ibn Mahbub narrated from Abdullah ibn Sinan from Abu Abdullah (as) who said: I asked Imam (as) about a paternal brother and a grandfather (in matters of inheritance). Imam (as) replied: "The inheritance is divided equally between them."

5638 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي اَلرَّبِيعِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ يُوَرِّثُ اَلْأَخَ مِنَ اَلْأَبِ مَعَ اَلْجَدِّ يُنَزِّلُهُ بِمَنْزِلَتِهِ".

Hadith.5638 - Ibn Mahbub narrated from Khalid ibn Jarir from Abu Al-Rabi from Abu Abdullah (as) who said: "Imam Ali ibn Abi Talib (as) used to make the paternal brother inherit alongside the grandfather, placing him in the same position as the grandfather."

5639 - وَ رَوَى اِبْنُ أُذَيْنَةَ عَنْ زُرَارَةَ وَ بُكَيْرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ اَلْفُضَيْلِ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ : "أَنَّ اَلْجَدَّ مَعَ اَلْإِخْوَةِ مِنَ اَلْأَبِ مِثْلُ وَاحِدٍ مِنَ اَلْإِخْوَةِ".

Hadith.5639 - Ibn Udhaynah narrated from Zurarah, Bukayr, Muhammad ibn Muslim, Al-Fuḍayl, and Burayd ibn Muawiyah from one of the two Imams (peace be upon them) who said: "The grandfather, when inheriting alongside the paternal siblings, is considered as one of the brothers."

5640 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ مَاتَ وَ تَرَكَ أَخَاهُ لِأَبِيهِ وَ أُمِّهِ وَ جَدَّهُ قَالَ "اَلْمَالُ بَيْنَهُمْ أَخَوَيْنِ كَانَا أَوْ مِائَةً فَالْجَدُّ مَعَهُمْ كَوَاحِدٍ مِنْهُمْ لِلْجَدِّ مِثْلُ نَصِيبِ وَاحِدٍ مِنَ اَلْإِخْوَةِ".

Hadith.5640 - Al-Hasan ibn Mahbub narrated from Ali ibn Riʾab from Zurarah, who said: I asked Abu Abdullah (as) about a man who died and left behind his full brother (from the same father and mother) and his grandfather. Imam (as) said: "The inheritance is divided among them as if they were two brothers or even a hundred. The grandfather is considered as one of them; he receives a share equal to that of one of the brothers."

5641 - وَ رَوَى حَمَّادٌ عَنْ حَرِيزٍ عَنِ اَلْفُضَيْلِ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِنَّ اَلْجَدَّ شَرِيكُ اَلْإِخْوَةِ وَ حَظُّهُ مِثْلُ حَظِّ أَحَدِهِمْ مَا بَلَغُوا كَثُرُوا أَوْ قَلُّوا".

Hadith.5641 - Hammad narrated from Hariz from Al-Fuḍayl or someone else from Abu Abdullah (as) who said: "The grandfather shares the inheritance with the siblings, and his share is equal to the share of one of them, regardless of whether they are many or few."

5642 - وَ رَوَى مُحَمَّدُ بْنُ اَلْوَلِيدِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ : "اَلْجَدُّ يُقَاسِمُ اَلْإِخْوَةَ وَ لَوْ كَانُوا مِائَةَ أَلْفٍ".

Hadith.5642 - Muhammad ibn Al-Walid narrated from Hammad ibn Uthman from Ismaʿil Al-Juʿfi who said: I heard Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) say: "The grandfather shares the inheritance with the siblings, even if they were one hundred thousand."

5643 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ : قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ مَاتَ وَ تَرَكَ سِتَّةَ إِخْوَةٍ وَ جَدّاً قَالَ "هُوَ كَأَحَدِهِمْ".

Hadith.5643 - Ibn Abi Umayr narrated from Ibn Muskan from Abu Baṣir, who said: I asked Abu Abdullah (as) about a man who died and left behind six brothers and a grandfather. Imam (as) said: "The grandfather is considered as one of them."

5645 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ تَرَكَ إِخْوَةً وَ أَخَوَاتٍ مِنْ أَبٍ وَ أُمٍّ وَ جَدّاً قَالَ "اَلْجَدُّ كَوَاحِدٍ مِنَ اَلْإِخْوَةِ اَلْمَالُ بَيْنَهُمْ "لِلذَّكَرِ مِثْلُ حَظِّ اَلْأُنْثَيَيْنِ"".

Hadith.5645 - Ibn Mahbub narrated from Abdullah ibn Sinan from Abu Abdullah (as) who said: I asked Imam (as) about a man who passed away and left behind brothers and sisters from both his father and mother, along with a grandfather. Imam (as) said: "The grandfather is considered as one of the brothers, and the inheritance is divided among them with the male receiving the share equal to that of two females."

5646 - وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : سُئِلَ عَنِ اِبْنِ عَمٍّ وَ جَدٍّ قَالَ "اَلْمَالُ لِلْجَدِّ".

Hadith.5646 - Ibn Mahbub narrated from Ali ibn Riʾab from Abu Ubaydah from Abu Jafar (as) who was asked about a paternal cousin and a grandfather (regarding inheritance). Imam (as) said: "The entire inheritance belongs to the grandfather."

5647 - وَ رَوَى اَلْبَزَنْطِيُّ عَنِ اَلْمُثَنَّى عَنِ اَلْحَسَنِ اَلصَّيْقَلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ اِبْنُ أَخٍ وَ جَدٌّ قَالَ "اَلْمَالُ بَيْنَهُمَا نِصْفَانِ".

Hadith.5647 - Al-Bazanti narrated from Al-Muthanna from Al-Hasan Al-Ṣayqal from Abu Abdullah (as) who said: I asked Imam (as) about a paternal nephew and a grandfather (regarding inheritance). Imam (as) said: "The inheritance is divided equally between them, half and half."

5648 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ بَعْضِ أَصْحَابِ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي بَنَاتِ أُخْتٍ وَ جَدٍّ قَالَ "لِبَنَاتِ اَلْأُخْتِ اَلثُّلُثُ وَ مَا بَقِيَ فَلِلْجَدِّ".

Hadith.5648 - Al-Hasan ibn Mahbub narrated from Sa'd ibn Abi Khalaf from one of the companions of Abu Abdullah (as) regarding the case of daughters of a sister and a grandfather. Imam (as) said: "The daughters of the sister receive one-third of the inheritance, and the remainder goes to the grandfather."

5649 - وَ رَوَى اَلْحَسَنُ بْنُ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ عَبْدِ اَللَّهِ بْنِ نُمَيْرٍ عَنِ اَلْأَعْمَشِ عَنْ سَالِمِ بْنِ أَبِي اَلْجَعْدِ : أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ أَعْطَى اَلْجَدَّةَ اَلْمَالَ كُلَّهُ.

Hadith.5649 - Al-Hasan ibn Ali ibn Al-Nuʿman narrated from Abdullah ibn Numayr from Al-Aʿmash from Salim ibn Abi Al-Jaʿd that Imam Ali ibn Abi Talib (as) granted the entire inheritance to the grandmother.

5650 - وَ رُوِيَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: "مَنْ أَرَادَ أَنْ يَتَقَحَّمَ جَرَاثِيمَ جَهَنَّمَ فَلْيَقُلْ فِي اَلْجَدِّ".

Hadith.5650 - It is narrated from Imam Ali ibn Abi Talib (as) that he said: "Whoever wishes to plunge into the depths of Hell should speak about (the inheritance of) the grandfather."

5651 - مَا رَوَاهُ فِرَاسٌ عَنِ اَلشَّعْبِيِّ عَنِ اِبْنِ عَبَّاسٍ أَنَّهُ قَالَ: كَتَبَ إِلَيَّ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ فِي سِتَّةِ إِخْوَةٍ وَ جَدٍّ "أَنِ اِجْعَلْهُ كَأَحَدِهِمْ وَ اُمْحُ كِتَابِي".

Hadith.5651 - What Firas narrated from Al-Shabi, from Ibn Abbas, that he said: Imam Ali ibn Abi Talib (as), peace be upon him, wrote to me regarding six brothers and a grandfather, saying: "Consider him as one of them (brothers) and erase my letter."

إِذَا تَرَكَ الْمَيِّتُ عَمّاً فَالْمَالُ كُلُّهُ لِلْعَمِّ وَ كَذَلِكَ إِنْ تَرَكَ عَمَّيْنِ أَوْ ثَلَاثَةَ أَعْمَامٍ أَوْ أَكْثَرَ فَالْمَالُ بَيْنَهُمْ بِالسَّوِيَّةِ فَإِنْ تَرَكَ أَعْمَاماً وَ عَمَّاتٍ فَالْمَالُ كُلُّهُ بَيْنَهُمْ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ فَإِنْ تَرَكَ عَمَّيْنِ أَحَدَهُمَا لِأَبٍ وَ أُمٍّ وَ الْآخَرَ لِلْأَبِ فَالْمَالُ لِلْعَمِّ مِنَ الْأَبِ وَ الْأُمِّ وَ سَقَطَ الْعَمُّ لِلْأَبِ فَإِنْ تَرَكَ عَمّاً لِأَبٍ وَ أُمٍّ وَ عَمّاً لِأُمٍّ فَلِلْعَمِّ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِلْعَمِّ لِلْأَبِ وَ الْأُمِّ وَ كَذَلِكَ إِنْ تَرَكَ عَمَّةً لِأَبٍ وَ عَمَّةً لِأُمٍّ فَلِلْعَمَّةِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِلْعَمَّةِ مِنَ الْأَبِ فَإِنْ تَرَكَ خَالًا فَالْمَالُ كُلُّهُ لِلْخَالِ وَ كَذَلِكَ إِنْ تَرَكَ خَالَيْنِ أَوْ ثَلَاثَةً أَوْ أَكْثَرَ فَالْمَالُ بَيْنَهُمْ بِالسَّوِيَّةِ فَإِنْ تَرَكَ أَخْوَالًا وَ خَالاتٍ فَالْمَالُ بَيْنَهُمْ بِالسَّوِيَّةِ الذَّكَرُ وَ الْأُنْثَى فِيهِ سَوَاءٌ فَإِنْ تَرَكَ خَالَيْنِ أَحَدُهُمَا لِأَبٍ وَ أُمٍّ وَ الْآخَرُ لِلْأَبِ فَالْمَالُ لِلْخَالِ مِنَ الْأَبِ وَ الْأُمِّ وَ سَقَطَ الْخَالُ لِلْأَبِ فَإِنْ تَرَكَ خَالَيْنِ أَحَدُهُمَا لِأُمٍّ وَ الْآخَرُ لِأَبٍ وَ أُمٍّ فَلِلْخَالِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِلْخَالِ لِلْأَبِ وَ الْأُمِّ وَ كَذَلِكَ إِنْ تَرَكَ خَالًا لِأَبٍ وَ خَالًا لِأُمٍّ فَلِلْخَالِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِلْخَالِ مِنَ الْأَبِ وَ كَذَلِكَ إِنْ تَرَكَ خَالَةً لِأُمٍّ وَ خَالَةً لِأَبٍ فَلِلْخَالَةِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِلْخَالَةِ مِنَ الْأَبِ فَإِنْ تَرَكَ ثَلَاثَةَ أَخْوَالٍ مُتَفَرِّقِينَ وَ ثَلَاثَةَ أَعْمَامٍ مُتَفَرِّقِينَ فَلِلْخَالَيْنِ الثُّلُثُ مِنْ ذَلِكَ لِلْخَالِ مِنَ الْأُمِّ السُّدُسُ مِنَ الثُّلُثِ وَ لِلْخَالِ لِلْأَبِ وَ الْأُمِّ خَمْسَةُ أَسْدَاسِ الثُّلُثِ وَ سَقَطَ الْخَالُ مِنَ الْأَبِ وَ لِلْعَمَّيْنِ الثُّلُثَانِ لِلْعَمِّ مِنَ الْأُمِّ السُّدُسُ مِنَ الثُّلُثَيْنِ وَ لِلْعَمِّ مِنَ الْأَبِ وَ الْأُمِّ خَمْسَةُ أَسْدَاسِ الثُّلُثَيْنِ وَ سَقَطَ الْعَمُّ لِلْأَبِ وَ حِسَابُهُ مِنْ سِتَّةٍ وَ ثَلَاثِينَ‌ لِلْخَالِ مِنَ الْأُمِّ مِنْ ذَلِكَ سَهْمَانِ وَ لِلْخَالِ لِلْأَبِ وَ الْأُمِّ عَشَرَةُ أَسْهُمٍ وَ لِلْعَمِّ مِنَ الْأُمِّ مِنْ ذَلِكَ أَرْبَعَةُ أَسْهُمٍ وَ لِلْعَمِّ مِنَ الْأَبِ وَ الْأُمِّ عِشْرُونَ سَهْماً فَإِنْ تَرَكَ خَالَيْنِ لِأَبٍ وَ أُمٍّ وَ خَالَيْنِ لِأُمٍّ وَ عَمَّيْنِ لِأَبٍ وَ أُمٍّ وَ عَمَّيْنِ مِنَ الْأُمِّ فَلِلْخَالَيْنِ مِنَ الْأُمِّ ثُلُثُ الثُّلُثِ أَرْبَعَةٌ مِنْ سِتَّةٍ وَ ثَلَاثِينَ وَ لِلْخَالَيْنِ مِنَ الْأَبِ وَ الْأُمِّ ثُلُثَا الثُّلُثِ ثَمَانِيَةٌ مِنْ سِتَّةٍ وَ ثَلَاثِينَ وَ لِلْعَمَّيْنِ مِنَ الْأُمِّ ثُلُثُ الثُّلُثَيْنِ ثَمَانِيَةٌ مِنْ سِتَّةٍ وَ ثَلَاثِينَ وَ لِلْعَمَّيْنِ مِنَ الْأَبِ وَ الْأُمِّ سِتَّةَ عَشَرَ مِنْ سِتَّةٍ وَ ثَلَاثِينَ فَإِنْ تَرَكَ أَخْوَالًا وَ خَالاتٍ وَ أَعْمَاماً وَ عَمَّاتٍ فَلِلْأَخْوَالِ وَ الْخَالاتِ الثُّلُثُ بَيْنَهُمْ بِالسَّوِيَّةِ الذَّكَرُ وَ الْأُنْثَى فِيهِ سَوَاءٌ وَ لِلْأَعْمَامِ وَ الْعَمَّاتِ الثُّلُثَانِ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ فَإِنْ تَرَكَ خَالًا لِأَبٍ وَ عَمّاً لِأُمٍّ فَلِلْخَالِ مِنَ الْأَبِ الثُّلُثُ وَ لِلْعَمِّ لِلْأُمِّ الثُّلُثَانِ فَإِنْ تَرَكَ خَالًا لِأُمٍّ وَ عَمّاً لِأَبٍ فَلِلْخَالِ لِلْأُمِّ الثُّلُثُ لِأَنَّهُ لَيْسَ أَحَدٌ مِنْ قِبَلِ الْأُمِّ يُشَارِكُهُ فِي الْمِيرَاثِ‌ وَ لِلْعَمِّ مِنَ الْأَبِ الثُّلُثَانِ فَإِنْ تَرَكَ عَمّاً لِأَبٍ وَ ابْنَ عَمٍّ لِأَبٍ وَ أُمٍّ فَالْمَالُ لِابْنِ الْعَمِّ لِلْأَبِ وَ الْأُمِّ لِأَنَّهُ قَدْ جَمَعَ الْكَلَالَتَيْنِ كَلَالَةَ الْأَبِ وَ كَلَالَةَ الْأُمِّ وَ هَذَا غَيْرُ مَحْمُولٍ عَلَى أَصْلٍ‌ بَلْ مُسَلَّمٌ لِلْخَبَرِ الصَّحِيحِ الْوَارِدِ عَنِ الْأَئِمَّةِ ع فَإِنْ تَرَكَ ابْنَيْ عَمٍّ أَحَدُهُمَا أَخٌ لِأُمٍّ فَالْمَالُ لِلْأَخِ مِنَ الْأُمِّ فَإِنْ تَرَكَتِ امْرَأَةٌ ابْنَيْ عَمٍّ أَحَدُهُمَا زَوْجٌ فَلِلزَّوْجِ النِّصْفُ وَ النِّصْفُ الْآخَرُ بَيْنَهُمَا نِصْفَانِ فَإِنْ تَرَكَ الرَّجُلُ ابْنَةَ عَمٍّ لِأَبٍ وَ أُمٍّ وَ ابْنَةَ عَمٍّ لِأُمٍّ فَلِابْنَةِ الْعَمِّ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنَةِ الْعَمِّ لِلْأَبِ وَ الْأُمِّ وَ كَذَلِكَ إِذَا تَرَكَ ابْنَةَ خَالٍ لِأَبٍ وَ أُمٍّ وَ ابْنَةَ خَالٍ لِأُمٍّ فَلِابْنَةِ الْخَالِ لِلْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنَةِ الْخَالِ لِلْأَبِ وَ الْأُمِّ وَ إِنْ تَرَكَ خَالًا وَ جَدَّةً لِأُمٍّ فَالْمَالُ لِجَدَّةِ الْأُمِّ وَ سَقَطَ الْخَالُ‌ وَ غَلِطَ الْفَضْلُ بْنُ شَاذَانَ فِي قَوْلِهِ الْمَالُ بَيْنَهُمَا نِصْفَانِ بِمَنْزِلَةِ ابْنِ الْأَخِ وَ الْجَدِّ وَ إِنْ تَرَكَ عَمّاً وَ ابْنَ أُخْتٍ فَالْمَالُ لِابْنِ الْأُخْتِ فَإِنْ تَرَكَ عَمّاً وَ ابْنَ أَخٍ فَالْمَالُ لِابْنِ الْأَخِ وَ غَلِطَ يُونُسَ بْنُ عَبْدِ الرَّحْمَنِ فِي قَوْلِهِ الْمَالُ بَيْنَهُمَا نِصْفَانِ‌ وَ إِنَّمَا دَخَلَتْ عَلَيْهِ الشُّبْهَةُ فِي ذَلِكَ لِأَنَّهُ لَمَّا رَأَى أَنَّ بَيْنَ الْعَمِّ وَ بَيْنَ الْمَيِّتِ ثَلَاثَةَ بُطُونٍ وَ كَذَلِكَ بَيْنَ ابْنِ الْأَخِ وَ بَيْنَ الْمَيِّتِ ثَلَاثَةَ بُطُونٍ وَ هُمَا جَمِيعاً مِنْ طَرِيقِ الْأَبِ قَالَ الْمَالُ بَيْنَهُمَا نِصْفَانِ وَ هَذَا غَلَطٌ لِأَنَّهُ وَ إِنْ كَانَا جَمِيعاً كَمَا وَصَفَ فَإِنَّ ابْنَ الْأَخِ مِنْ وُلْدِ الْأَبِ وَ الْعَمَّ مِنْ وُلْدِ الْجَدِّ وَ وُلْدُ الْأَبِ أَحَقُّ وَ أَوْلَى بِالْمِيرَاثِ مِنْ وُلْدِ الْجَدِّ وَ إِنْ سَفَلُوا كَمَا أَنَّ ابْنَ الِابْنِ أَحَقُّ مِنَ الْأَخِ لِأَنَّ ابْنَ الِابْنِ مِنْ وُلْدِ الْمَيِّتِ وَ الْأَخَ مِنْ وُلْدِ الْأَبِ وَ وُلْدُ الْمَيِّتِ أَحَقُّ بِالْمِيرَاثِ مِنْ وُلْدِ الْأَبِ وَ إِنْ كَانُوا فِي الْبُطُونِ سَوَاءً فَإِنْ تَرَكَ ابْنَةَ خَالَتِهِ وَ عَمَّةَ أُمِّهِ فَالْمَالُ لِابْنَةِ خَالَتِهِ لِأَنَّ ابْنَةَ الْخَالَةِ مِنْ وُلْدِ الْجَدَّةِ وَ عَمَّةَ الْأُمِّ مِنْ وُلْدِ جَدَّةِ الْأُمِّ وَ وُلْدُ جَدَّةِ الْمَيِّتِ أَوْلَى بِالْمِيرَاثِ مِنْ وُلْدِ جَدَّةِ أُمِّ الْمَيِّتِ وَ كَذَلِكَ إِنْ تَرَكَ عَمَّ أُمِّهِ وَ ابْنَ خَالِهِ فَالْمَالُ لِابْنِ خَالِهِ فَإِنْ تَرَكَ عَمَّةَ أُمِّهِ وَ ابْنَةَ خَالَتِهِ فَقَدِ اسْتَوَيَا فِي الْبُطُونِ إِلَّا أَنَّ عَمَّةَ الْأُمِّ مِنْ وُلْدِ جَدَّةِ الْأُمِّ وَ ابْنَةَ الْخَالَةِ مِنْ وُلْدِ جَدَّةِ الْمَيِّتِ فَابْنَةُ الْخَالَةِ أَحَقُّ بِالْمَالِ كُلِّهِ وَ كَذَلِكَ ابْنُ الْخَالَةِ فَإِنْ تَرَكَتِ امْرَأَةٌ زَوْجَهَا وَ عَمَّتَهَا وَ خَالَتَهَا فَلِلزَّوْجِ النِّصْفُ وَ لِلْخَالَةِ الثُّلُثُ وَ مَا بَقِيَ فَلِلْعَمَّةِ بِمَنْزِلَةِ زَوْجٍ وَ أَبَوَيْنِ فَلِلزَّوْجِ النِّصْفُ وَ لِلْأُمِّ الثُّلُثُ وَ لِلْأَبِ‌ السُّدُسُ‌ فَإِنْ تَرَكَ خَالًا وَ خَالَةً فَالْمَالُ بَيْنَهُمَا نِصْفَانِ وَ كَذَلِكَ إِنْ تَرَكَ ابْنَ خَالٍ وَ ابْنَ خَالَةٍ فَالْمَالُ بَيْنَهُمَا نِصْفَانِ فَإِنْ تَرَكَ خَالَةَ الْأُمِّ وَ عَمَّةَ الْأَبِ فَلِخَالَةِ الْأُمِّ الثُّلُثُ وَ لِعَمَّةِ الْأَبِ الثُّلُثَانِ فَإِنْ تَرَكَ عَمّاً وَ خَالًا فَلِلْخَالِ الثُّلُثُ وَ لِلْعَمِّ الثُّلُثَانِ فَإِنْ تَرَكَ ابْنَ أُخْتٍ لِأُمٍّ وَ ابْنَةَ أَخٍ لِأُمٍّ فَالْمَالُ بَيْنَهُمَا نِصْفَانِ وَ كَذَلِكَ ابْنَةُ أُخْتٍ لِأُمٍّ وَ ابْنُ أَخٍ لِأُمٍّ لِأَنَّ الذَّكَرَ وَ الْأُنْثَى مِنَ الْإِخْوَةِ لِلْأُمِّ فِي الْمِيرَاثِ سَوَاءٌ فَإِنْ تَرَكَ ثَلَاثَةَ بَنِي أَخَوَاتٍ مُتَفَرِّقَاتٍ فَلِابْنِ الْأُخْتِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنِ الْأُخْتِ لِلْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ ثَلَاثَ بَنَاتِ أَخَوَاتٍ مُتَفَرِّقَاتٍ مَعَ كُلِّ وَاحِدَةٍ مِنْهُنَّ أَخُوهَا فَلِابْنَةِ الْأُخْتِ لِلْأُمِّ وَ لِأَخِيهَا السُّدُسُ بَيْنَهُمَا بِالسَّوِيَّةِ وَ مَا بَقِيَ فَلِابْنَةِ الْأُخْتِ لِلْأَبِ وَ الْأُمِّ وَ لِأَخِيهَا لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ فَإِنْ تَرَكَ ابْنَةَ أُخْتٍ وَ ابْنَ أُخْتٍ أُمُّهُمَا وَاحِدَةٌ فَالْمَالُ بَيْنَهُمَا لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ وَ إِنْ كَانَا مِنْ أُخْتَيْنِ فَالْمَالُ بَيْنَهُمَا نِصْفَانِ وَ كَذَلِكَ إِنْ كَانُوا خَمْسَةَ بَنِي أُخْتٍ وَ ابْنَةَ أُخْتٍ أُخْرَى فَلِبَنِي الْأُخْتِ النِّصْفُ بَيْنَ الْخَمْسَةِ وَ لِابْنَةِ الْأُخْتِ الْأُخْرَى النِّصْفُ وَ عَلَى هَذَا الْحِسَابِ كُلُّ مَا كَانَ مِنْ هَذَا الضَّرْبِ لِأَنَّ كُلَّ ذِي رَحِمٍ إِنَّمَا يَأْخُذُ نَصِيبَ الَّذِي يَجُرُّهُ فَإِنْ تَرَكَ ابْنَةَ أُخْتٍ لِأَبٍ وَ ابْنَ ابْنِ أُخْتٍ لِأَبٍ وَ أُمٍّ فَالْمَالُ لِابْنَةِ الْأُخْتِ لِلْأَبِ وَ سَقَطَ الْآخَرُ فَإِنْ تَرَكَ ثَلَاثَةَ بَنِي ابْنَةِ أُخْتٍ لِأَبٍ وَ أُمٍّ وَ ثَلَاثَةَ بَنِي ابْنَةِ أُخْتٍ لِأَبٍ وَ ثَلَاثَةَ بَنِي ابْنَةِ أُخْتٍ لِأُمٍّ فَلِبَنِي ابْنَةِ الْأُخْتِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِبَنِي ابْنَةِ الْأُخْتِ لِلْأَبِ وَ الْأُمِّ وَ سَقَطَ بَنُو ابْنَةِ الْأُخْتِ مِنَ الْأَبِ وَ غَلِطَ الْفَضْلُ بْنُ شَاذَانَ فِي هَذِهِ الْمَسْأَلَةِ وَ أَشْبَاهِهَا فَقَالَ لِبَنِي ابْنَةِ الْأُخْتِ لِلْأَبِ وَ الْأُمِّ النِّصْفُ وَ لِبَنِي ابْنَةِ الْأُخْتِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ يُرَدُّ عَلَيْهِمْ عَلَى قَدْرِ أَنْصِبَائِهِمْ فَإِنْ تَرَكَ ابْنَةَ أَخِيهِ لِأَبِيهِ وَ أُمِّهِ وَ ابْنَةَ أَخِيهِ لِأَبِيهِ فَالْمَالُ لِابْنَةِ الْأَخِ لِلْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ عَشْرَ بَنَاتِ أَخٍ لِأُمٍّ وَ ابْنَةَ أَخٍ لِأَبٍ وَ أُمٍّ فَلِبَنَاتِ الْأَخِ لِلْأُمِّ السُّدُسُ بَيْنَهُنَّ بِالسَّوِيَّةِ وَ مَا بَقِيَ فَلِابْنَةِ الْأَخِ لِلْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ ابْنَتَيْ أُخْتَيْنِ لِأُمٍّ وَ ابْنَةَ أُخْتٍ لِأَبٍ وَ أُمٍّ فَلِابْنَتَيِ الْأُخْتَيْنِ لِلْأُمِّ الثُّلُثُ وَ مَا بَقِيَ فَلِابْنَةِ الْأُخْتِ لِلْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ ثَلَاثَ بَنَاتِ إِخْوَةٍ مُتَفَرِّقِينَ وَ ثَلَاثَ بَنَاتِ أَخَوَاتٍ مُتَفَرِّقَاتٍ فَأَصْلُ حِسَابِهِ مِنْ سِتَّةٍ لِابْنَةِ الْأُخْتِ مِنَ الْأُمِّ وَ ابْنَةِ الْأَخِ مِنَ الْأُمِّ الثُّلُثُ سَهْمَانِ لِكُلِّ وَاحِدَةٍ مِنْهُمَا سَهْمٌ وَ بَقِيَ الثُّلُثَانِ لِابْنَةِ الْأُخْتِ مِنَ الْأَبِ وَ الْأُمِّ الثُّلُثُ مِنْ هَذَا الثُّلُثَيْنِ وَ لِابْنَةِ الْأَخِ مِنَ الْأَبِ وَ الْأُمِّ ثُلُثَاهُ فَلَمْ تَسْتَقِمِ الْأَرْبَعَةُ بَيْنَهُمَا فَضَرَبْنَا سِتَّةً فِي ثَلَاثَةٍ فَبَلَغَ ثَمَانِيَةَ عَشَرَ لِابْنَةِ الْأُخْتِ مِنَ الْأُمِّ وَ ابْنَةِ الْأَخِ مِنَ الْأُمِّ الثُّلُثُ سِتَّةُ أَسْهُمٍ بَيْنَهُمَا نِصْفَانِ وَ بَقِيَ اثْنَا عَشَرَ لِابْنَةِ الْأَخِ لِلْأَبِ وَ الْأُمِّ مِنْ ذَلِكَ ثَمَانِيَةٌ وَ لِابْنَةِ الْأُخْتِ مِنَ الْأَبِ وَ الْأُمِّ أَرْبَعَةٌ فَإِنْ تَرَكَ ابْنَةَ ابْنَةِ أَخٍ لِأَبٍ وَ أُمٍّ وَ ابْنَةَ ابْنِ أَخٍ لِلْأَبِ فَالْمَالُ لِابْنَةِ ابْنَةِ الْأَخِ لِلْأَبِ وَ الْأُمِّ لِأَنَّ الْأَخَ لِلْأَبِ لَا يَرِثُ مَعَ الْأَخِ لِلْأَبِ وَ الْأُمِّ فَكَذَلِكَ مَنْ يَتَقَرَّبُ بِهِ وَ كَذَلِكَ ابْنُ الْأَخِ لِلْأَبِ لَا يَرِثُ مَعَ ابْنَةِ الْأَخِ لِلْأَبِ وَ الْأُمِّ وَ لَيْسَتِ الْعَصَبَةُ مِنْ دِينِ اللَّهِ عَزَّ وَ جَلَّ وَ لَا مِنْ سُنَّةِ رَسُولِ اللَّهِ ص‌ فَإِنْ تَرَكَ ابْنَ أَخٍ لِأُمٍّ وَ هُوَ ابْنُ أُخْتٍ لِأَبٍ وَ تَرَكَ ابْنَ أُخْتٍ لِأَبٍ وَ أُمٍّ فَلِابْنِ الْأَخِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنِ الْأُخْتِ لِلْأَبِ وَ الْأُمِ‌ فَإِنْ تَرَكَ ابْنَةَ أُخْتٍ لِأُمٍّ وَ هِيَ ابْنَةُ أَخٍ لِأَبٍ وَ ابْنَةَ أُخْتٍ لِأَبٍ وَ أُمٍّ فَلِابْنَةِ الْأُخْتِ لِلْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنَةِ الْأُخْتِ لِلْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ ابْنَةَ أُخْتٍ لِأُمٍّ وَ هِيَ ابْنَةُ أَخٍ لِأَبٍ وَ ابْنَةَ أُخْتٍ لِأَبٍ وَ أُمٍّ وَ أُخْتاً لِأُمٍّ وَ أُخْتاً لِأَبٍ فَلِلْأُخْتِ لِلْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِلْأُخْتِ لِلْأَبِ وَ سَقَطَ ابْنَتَا الْأُخْتَيْنِ لِأَنَّهُمَا قَدْ نَزَلَتَا بِبَطْنٍ فَإِنْ تَرَكَ ابْنَةَ أُخْتٍ لِأَبٍ وَ هِيَ ابْنَةُ أَخٍ لِأُمٍّ وَ ابْنَةَ أُخْتٍ لِأَبٍ وَ أُمٍّ وَ خَالَةً لِأُمٍّ هِيَ عَمَّةٌ لِأَبٍ وَ خَالَةً لِأَبٍ وَ أُمٍّ فَلِابْنَةِ الْأُخْتِ لِلْأُمِّ السُّدُسُ وَ لَيْسَ لَهَا مِنْ جِهَةِ أَنَّهَا ابْنَةُ أَخٍ لِأَبٍ شَيْ‌ءٌ وَ مَا بَقِيَ فَلِابْنَةِ الْأُخْتِ لِلْأَبِ وَ الْأُمِّ وَ سَقَطَتْ خَالَةُ الْأُمِّ الَّتِي هِيَ عَمَّةُ الْأَبِ وَ خَالَةُ الْأَبِ وَ الْأُمِّ جَمِيعاً فَإِنْ تَرَكَ ابْنَ ابْنَةِ أُخْتٍ وَ ابْنَ ابْنِ أُخْتٍ فَالْمَالُ بَيْنَهُمَا عَلَى ثَلَاثَةِ أَسْهُمٍ إِنْ كَانَتْ أُمُّهُمَا وَاحِدَةً لِابْنِ ابْنِ الْأُخْتِ الثُّلُثَانِ وَ لِابْنِ ابْنَةِ الْأُخْتِ الثُّلُثُ وَ إِنْ كَانَا مِنْ أُخْتَيْنِ فَالْمَالُ بَيْنَهُمَا نِصْفَانِ فَإِنْ تَرَكَ ابْنَ ابْنَةِ أَخٍ لِأَبٍ وَ أُمٍّ وَ ابْنَةَ ابْنِ أَخٍ لِأَبٍ وَ أُمٍّ فَإِنْ كَانَ ابْنُ الْأَخِ‌ وَ ابْنَةُ الْأَخِ أَبُوهُمَا وَاحِداً فَلِابْنِ ابْنَةِ الْأَخِ الثُّلُثُ وَ لِابْنَةِ ابْنِ الْأَخِ الثُّلُثَانِ فَإِنْ كَانَ أَبُو ابْنَةِ الْأَخِ غَيْرَ أَبِي ابْنِ الْأَخِ فَالْمَالُ بَيْنَهُمَا نِصْفَانِ يَرِثُ كُلُّ وَاحِدٍ مِنْهُمَا مِيرَاثَ جَدِّهِ فَإِنْ تَرَكَ ابْنَ ابْنَةِ أَخٍ لِأَبٍ وَ أُمٍّ وَ ابْنَةَ ابْنَةِ أَخٍ لِأَبٍ وَ أُمٍّ فَإِنْ كَانَتْ أُمُّهُمَا وَاحِدَةً فَالْمَالُ بَيْنَهُمَا لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ وَ إِنْ لَمْ يَكُنْ أُمُّهُمَا وَاحِدَةً فَالْمَالُ بَيْنَهُمَا نِصْفَانِ فَإِنْ تَرَكَ ابْنَ ابْنَةِ أَخٍ لِأُمٍّ وَ ابْنَ ابْنَةِ أَخٍ لِأَبٍ فَلِابْنِ ابْنَةِ الْأَخِ لِلْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنِ ابْنَةِ الْأَخِ لِلْأَبِ فَإِنْ تَرَكَ ابْنَةَ ابْنَةِ أَخٍ لِأَبٍ وَ أُمٍّ وَ ابْنَةَ أَخٍ لِأُمٍّ فَالْمَالُ لِابْنَةِ الْأَخِ لِلْأُمِّ لِأَنَّهَا أَقْرَبُ فَإِنْ تَرَكَ ثَلَاثَ بَنَاتِ أَخَوَاتٍ مُتَفَرِّقَاتٍ فَلِابْنَةِ الْأُخْتِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنَةِ الْأُخْتِ مِنَ الْأَبِ وَ الْأُمِّ وَ سَقَطَتِ ابْنَةُ الْأُخْتِ مِنَ الْأَبِ لِأَنَّ أُمَّهَا لَا تَرِثُ مَعَ الْأُخْتِ لِلْأَبِ وَ الْأُمِّ وَ إِنْ تَرَكَ خَمْسَةَ بَنِي أُخْتٍ وَ ابْنَةَ أُخْتٍ أُخْرَى فَلِخَمْسَةِ بَنِي الْأُخْتِ النِّصْفُ وَ لِابْنَةِ الْأُخْتِ الْأُخْرَى النِّصْفُ فَإِنْ تَرَكَتِ امْرَأَةٌ زَوْجَهَا وَ أَخَاهَا لِأُمِّهَا وَ ابْنَ عَمِّهَا وَ ابْنَ ابْنَتِهَا فَلِلزَّوْجِ الرُّبُعُ وَ مَا بَقِيَ فَلِابْنِ الِابْنَةِ وَ سَقَطَ الْبَاقُونَ فَإِنْ تَرَكَ الرَّجُلُ ابْنَ ابْنَةٍ وَ ابْنَةَ ابْنَةٍ فَالْمَالُ بَيْنَهُمَا لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ إِنْ كَانَتْ أُمُّهُمَا وَاحِدَةً وَ كَانَتِ الِابْنَةُ مَاتَتْ وَ تَرَكَتْهُمَا فَإِنْ تَرَكَ ابْنَةَ ابْنَةٍ وَ ابْنَةَ ابْنَةِ ابْنٍ فَالْمَالُ لِابْنَةِ الْبِنْتِ لِأَنَّهَا أَقْرَبُ بِبَطْنٍ فَإِنْ تَرَكَ ابْنَ ابْنَةِ ابْنٍ وَ ابْنَ ابْنَةِ ابْنَةٍ فَلِابْنِ ابْنَةِ الِابْنِ الثُّلُثَانِ وَ لِابْنِ ابْنَةِ الِابْنَةِ الثُّلُثُ وَ كَذَلِكَ إِنْ تَرَكَ ابْنَ ابْنِ ابْنَةٍ وَ ابْنَةَ ابْنَةِ ابْنٍ فَلِابْنَةِ ابْنَةِ الِابْنِ الثُّلُثَانِ وَ لِابْنِ ابْنِ الِابْنَةِ الثُّلُثُ فَإِنْ تَرَكَ بَنِي ابْنَةٍ وَ ابْنَةَ بِنْتٍ أُخْرَى فَلِبَنِي الْبِنْتِ النِّصْفُ وَ لِابْنَةِ الْبِنْتِ الْأُخْرَى النِّصْفُ وَ كَذَلِكَ إِنْ تَرَكَ عَشْرَ بَنَاتِ ابْنَةٍ وَ ابْنَةَ بِنْتٍ أُخْرَى فَلِعَشْرِ بَنَاتِ الْبِنْتِ النِّصْفُ عَشَرَةُ أَسْهُمٍ مِنْ عِشْرِينَ سَهْماً وَ لِابْنَةِ الْبِنْتِ الْأُخْرَى النِّصْفُ الْبَاقِي وَ كَذَلِكَ إِنْ تَرَكَ عَشَرَةَ بَنِي ابْنَةٍ وَ ابْنَةَ ابْنَةٍ أُخْرَى فَلِعَشَرَةِ بَنِي الِابْنَةِ النِّصْفُ وَ لِابْنَةِ الِابْنَةِ الْأُخْرَى النِّصْفُ فَإِنْ تَرَكَ ابْنَةَ ابْنَةِ ابْنَةٍ وَ ابْنَتَيِ ابْنَةِ ابْنَةٍ أُخْرَى وَ ثَلَاثَ بَنَاتِ ابْنَةِ ابْنَةٍ أُخْرَى فَهَذِهِ مِنْ ثَمَانِيَةَ عَشَرَ لِابْنَةِ ابْنَةِ الِابْنَةِ سِتَّةُ أَسْهُمٍ وَ لِابْنَتَيِ ابْنَةِ الِابْنَةِ سِتَّةُ أَسْهُمٍ بَيْنَهُمَا لِكُلِّ وَاحِدَةٍ مِنْهُمَا ثَلَاثَةُ أَسْهُمٍ وَ لِثَلَاثِ بَنَاتِ ابْنَةِ الِابْنَةِ سِتَّةُ أَسْهُمٍ لِكُلِّ وَاحِدَةٍ سَهْمَانِ فَإِنْ تَرَكَ ابْنَةَ ابْنِ ابْنَةٍ وَ ابْنَةَ ابْنَةِ ابْنَةِ جَدَّتُهُمَا وَاحِدَةٌ وَ ابْنَةَ ابْنَةِ ابْنَةٍ أُخْرَى فَالْمَالُ بَيْنَهُنَّ عَلَى سِتَّةٍ لِابْنَةِ ابْنِ الِابْنَةِ سَهْمَانِ وَ لِابْنَةِ ابْنَةِ الِابْنَةِ سَهْمٌ وَاحِدٌ وَ لِابْنَةِ ابْنَةِ الِابْنَةِ الْأُخْرَى ثَلَاثَةُ أَسْهُمٍ فَإِنْ تَرَكَ ابْنَةَ ابْنَةِ ابْنَةٍ وَ ابْنَةَ أَخٍ فَالْمَالُ لِابْنَةِ ابْنَةِ الِابْنَةِ فَإِنْ تَرَكَ ابْنَةَ ابْنَةِ ابْنَةٍ وَ ثَلَاثَ بَنَاتِ أَخَوَاتٍ مُتَفَرِّقَاتٍ فَالْمَالُ كُلُّهُ لِابْنَةِ ابْنَةِ الِابْنَةِ وَ لَيْسَ تَرِثُ بَنَاتُ الْإِخْوَةِ وَ الْأَخَوَاتِ مَعَ بَنَاتِ الْبَنَاتِ وَ إِنْ سَفَلْنَ شَيْئاً فَإِنْ تَرَكَتِ امْرَأَةٌ ابْنَ ابْنَتِهَا أَوِ ابْنَةَ ابْنَتِهَا وَ زَوْجَهَا وَ أَخَاهَا لِأُمِّهَا أَوْ لِأَبِيهَا وَ أُمِّهَا وَ ابْنَ عَمِّهَا فَلِلزَّوْجِ الرُّبُعُ وَ مَا بَقِيَ فَلِوَلَدِ الِابْنَةِ فَإِنْ تَرَكَ الرَّجُلُ عَمّاً وَ ابْنَ ابْنَةٍ أَوِ ابْنَةَ ابْنَةٍ فَالْمَالُ كُلُّهُ لِوُلْدِ الِابْنَةِ وَ سَقَطَ الْعَمُّ مِنْ جِهَتَيْنِ إِحْدَاهُمَا لِأَنَّ وُلْدَ الِابْنَةِ هُمْ وُلْدُ الْمَيِّتِ وَ الْعَمَّ وَلَدُ الْجَدِّ وَ وَلَدُ الْمَيِّتِ نَفْسِهِ أَحَقُّ وَ أَقْرَبُ مِنْ وَلَدِ الْجَدِّ وَ أَمَّا الْأُخْرَى فَإِنَّ بَيْنَ الْعَمِّ وَ بَيْنَ الْمَيِّتِ ثَلَاثَةَ بُطُونٍ لِأَنَّ الْعَمَّ يَتَقَرَّبُ بِالْجَدِّ وَ الْجَدَّ يَتَقَرَّبُ بِالْأَبِ وَ الْأَبَ يَتَقَرَّبُ بِنَفْسِهِ وَ بَيْنَ ابْنَةِ الِابْنَةِ وَ بَيْنَ الْمَيِّتِ بَطْنَانِ لِأَنَّ وُلْدَ الِابْنَةِ يَتَقَرَّبُونَ بِالابْنَةِ وَ الِابْنَةَ تَتَقَرَّبُ بِنَفْسِهَا فَوُلْدُ الِابْنَةِ أَقْرَبُ فِي الْبُطُونِ وَ أَقْرَبُ فِي النَّسَبِ وَ الْجَدُّ لَا يَرِثُ مَعَ‌ الْوَلَدِ شَيْئاً وَ الْعَمُّ إِنَّمَا يَتَقَرَّبُ بِمَنْ لَا يَرِثُ وَ وُلْدُ الْوَلَدِ يَتَقَرَّبُونَ بِمَنْ يَرِثُ فَهُمْ أَحَقُّ بِالْمَالِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ‌ وَ بِاللَّهِ التَّوْفِيقُ وَ الْأَخُ وَ وُلْدُ الْأَخِ فِي هَذَا بِمَنْزِلَةِ الْعَمِّ لَا مِيرَاثَ لَهُمْ مَعَ وُلْدِ الِابْنَةِ فَإِنْ تَرَكَ أَخاً لِأُمٍّ وَ ابْنَةَ أَخٍ لِأَبٍ وَ أُمٍّ وَ ابْنَةَ ابْنَةٍ وَ ابْنَ ابْنَةٍ فَالْمَالُ لِابْنَةِ الِابْنَةِ وَ ابْنِ الِابْنَةِ بَيْنَهُمَا لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ فَإِنْ تَرَكَ ابْنَةَ أُخْتِهِ لِأَبِيهِ وَ ابْنَةَ أُخْتِهِ لِأُمِّهِ وَ عَصَبَتَهُ فَلِابْنَةِ الْأُخْتِ لِلْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنَةِ الْأُخْتِ لِلْأَبِ وَ سَقَطَ الْعَصَبَةُ فَإِنْ تَرَكَ عَمَّةً لِأَبٍ وَ أُمٍّ وَ عَمَّةً لِأَبٍ فَالْمَالُ لِلْعَمَّةِ مِنَ الْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ عَمّاً وَ ابْنَ أُخْتٍ فَالْمَالُ لِابْنِ الْأُخْتِ لِأَنَّ وُلْدَ الْإِخْوَةِ يَقُومُونَ مَقَامَ الْإِخْوَةِ وَ الْعَمَّ لَا يَقُومُ مَقَامَ الْجَدِّ وَ لِأَنَّ وُلْدَ الْإِخْوَةِ مِنْ وُلْدِ الْأَبِ وَ الْعَمَّ مِنْ وُلْدِ الْجَدِّ وَ لِأَنَّ ابْنَ الْأَخِ يَرِثُ مَعَ الْجَدِّ وَ ابْنَ الْجَدِّ لَا يَرِثُ مَعَ الْأَخِ عِنْدَ الْجَمِيعِ وَ كَذَلِكَ إِنْ تَرَكَ عَمّاً وَ ابْنَ أَخٍ فَالْمَالُ لِابْنِ الْأَخِ فَإِنْ تَرَكَ ابْنَةَ عَمٍّ لِأَبٍ وَ أُمٍّ وَ ابْنَةَ عَمٍّ لِأُمٍّ فَلِابْنَةِ الْعَمِّ لِلْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنَةِ الْعَمِّ لِلْأَبِ وَ الْأُمِّ وَ كَذَلِكَ ابْنَةُ خَالٍ لِأُمٍّ وَ ابْنَةُ خَالٍ لِأَبٍ وَ أُمٍّ فَلِابْنَةِ الْخَالِ مِنَ الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنَةِ الْخَالِ مِنَ الْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ بَنَاتِ عَمٍّ وَ بَنِي عَمٍّ فَالْمَالُ بَيْنَهُمْ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ فَإِنْ تَرَكَ بَنَاتِ خَالٍ وَ بَنِي خَالٍ فَالْمَالُ بَيْنَهُمْ بِالسَّوِيَّةِ الذَّكَرُ وَ الْأُنْثَى فِيهِ سَوَاءٌ فَإِنْ تَرَكَ ابْنَ عَمٍّ وَ ابْنَةَ عَمَّةٍ فَلِابْنِ الْعَمِّ الثُّلُثَانِ وَ لِابْنَةِ الْعَمَّةِ الثُّلُثُ فَإِنْ تَرَكَ ابْنَ عَمَّتِهِ وَ ابْنَةَ عَمَّتِهِ فَالْمَالُ بَيْنَهُمَا لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ فَإِنْ تَرَكَ عَمّاً لِأُمٍّ وَ خَالًا لِأَبٍ وَ أُمٍّ فَلِلْخَالِ الثُّلُثُ نَصِيبُ الْأُمِ‌ وَ لِلْعَمِّ لِلْأُمِّ الْبَاقِي نَصِيبُ الْأَبِ فَإِنْ تَرَكَ ابْنَةَ عَمَّتِهِ وَ عَمَّةَ أَبِيهِ فَالْمَالُ كُلُّهُ لِابْنَةِ الْعَمَّةِ فَإِنْ تَرَكَ عَشَرَةَ بَنِي عَمَّةٍ وَ ابْنَةَ عَمَّةٍ أُخْرَى فَلِعَشَرَةِ بَنِي الْعَمَّةِ النِّصْفُ وَ لِابْنَةِ الْعَمَّةِ الْأُخْرَى النِّصْفُ الْبَاقِي فَإِنْ تَرَكَ عَمَّةً لِأَبٍ وَ عَمَّةً لِأَبٍ وَ أُمٍّ فَالْمَالُ لِلْعَمَّةِ مِنَ الْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ خَمْسَ بَنَاتِ عَمَّةٍ مِنْ أَبٍ وَ أُمٍّ وَ ابْنَةَ عَمَّةٍ لِأُمٍّ وَ ابْنَةَ عَمَّةٍ لِأَبٍ فَلِخَمْسِ بَنَاتِ الْعَمَّةِ لِلْأَبِ وَ الْأُمِّ خَمْسَةُ أَسْدَاسِ الْمَالِ وَ لِابْنَةِ الْعَمَّةِ لِلْأُمِّ السُّدُسُ وَ سَقَطَتِ ابْنَةُ الْعَمَّةِ لِلْأَبِ فَإِنْ تَرَكَ ابْنَتَيْ عَمٍّ وَ ابْنَةَ عَمٍّ آخَرَ فَلِابْنَتَيِ الْعَمِّ النِّصْفُ بَيْنَهُمَا وَ لِابْنَةِ الْعَمِّ الْآخَرِ النِّصْفُ الْبَاقِي وَ كَذَلِكَ إِنْ كَانُوا بَنِي عَمٍّ فَإِنْ تَرَكَ ثَلَاثَ بَنَاتِ أَعْمَامٍ مُتَفَرِّقِينَ أَوْ ثَلَاثَ بَنَاتِ بَنَاتِ أَعْمَامٍ مُتَفَرِّقِينَ أَوْ بَنَاتِ عَمَّاتٍ مُتَفَرِّقَاتٍ فَهُوَ عَلَى مَا بَيَّنْتُ‌ مِنْ أَمْرِ بَنَاتِ الْأَخْوَالِ وَ بَنَاتِ الْعَمَّاتِ وَ بَنَاتِ بَنَاتِ الْعَمَّاتِ فَإِنْ تَرَكَ خَمْسَةَ بَنِي بَنَاتِ أَعْمَامٍ لِأَبٍ وَ أُمٍّ وَ ابْنَةَ ابْنَةِ عَمٍّ لِأُمٍّ فَلِابْنَةِ ابْنَةِ الْعَمِّ لِلْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِخَمْسَةِ بَنِي بَنَاتِ الْأَعْمَامِ لِلْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ ثَلَاثَةَ بَنِي بَنَاتِ عَمٍّ لِأَبٍ وَ أُمٍّ وَ ابْنَةَ ابْنَةِ عَمٍّ لِأَبٍ وَ أُمٍّ وَ هِيَ ابْنَةُ ابْنَةِ عَمٍّ غَيْرِهِ‌ وَ ابْنَةَ ابْنَةِ عَمٍّ لِأُمٍّ فَهِيَ مِنْ سِتَّةٍ وَ ثَلَاثِينَ سَهْماً لِابْنَةِ ابْنَةِ الْعَمِّ لِلْأُمِّ السُّدُسُ سِتَّةٌ وَ لِابْنَةِ ابْنَةِ الْعَمِّ لِلْأَبِ وَ الْأُمِّ خَمْسَةَ عَشَرَ وَ لِثَلَاثَةِ بَنِي بَنَاتِ عَمٍّ لِأَبٍ وَ أُمٍّ خَمْسَةَ عَشَرَ لِكُلِّ وَاحِدٍ مِنْهُمْ خَمْسَةٌ فَإِنْ تَرَكَ ابْنَةَ عَمِّ أَبِيهِ وَ ابْنَةَ ابْنَةِ عَمِّهِ فَالْمَالُ لِابْنَةِ ابْنَةِ عَمِّهِ وَ سَقَطَتِ ابْنَةُ عَمِّ أَبِيهِ لِأَنَّ هَذَا كَأَنَّهُ تَرَكَ جَدَّ أَبِيهِ وَ عَمّاً فَالْعَمُّ أَحَقُّ مِنْ جَدِّ الْأَبِ‌ فَإِنْ تَرَكَ عَمَّةً لِأَبٍ وَ هِيَ خَالَةٌ لِأُمٍّ وَ خَالَةً لِأَبٍ وَ أُمٍّ وَ عَمَّةً لِأَبٍ فَهِيَ مِنْ ثَمَانِيَةَ عَشَرَ سَهْماً لِلْخَالَةِ مِنَ الْأُمِّ الَّتِي هِيَ عَمَّةٌ لِلْأَبِ سُدُسُ الثُّلُثِ وَاحِدٌ مِنْ ثَمَانِيَةَ عَشَرَ سَهْماً لِلْخَالَةِ لِلْأَبِ وَ الْأُمِّ خَمْسَةُ أَسْدَاسِ الثُّلُثِ وَ هِيَ خَمْسَةٌ مِنْ ثَمَانِيَةَ عَشَرَ وَ لِلْعَمَّةِ لِلْأَبِ نِصْفُ الثُّلُثَيْنِ وَ هِيَ سِتَّةٌ مِنْ ثَمَانِيَةَ عَشَرَ وَ لِلْعَمَّةِ لِلْأَبِ الَّتِي هِيَ خَالَةُ الْأُمِّ أَيْضاً نِصْفُ الثُّلُثَيْنِ وَ هُوَ سِتَّةٌ وَ قَدْ أَخَذَتْ سُدُسَ الثُّلُثِ فَصَارَ فِي يَدِهَا سَبْعَةٌ فَإِنْ تَرَكَ خَالَتَهُ وَ عَمَّتَهُ وَ امْرَأَتَهُ فَلِلْمَرْأَةِ الرُّبُعُ وَ لِلْخَالَةِ الثُّلُثُ وَ مَا بَقِيَ فَلِلْعَمَّةِ فَإِنْ تَرَكَتِ امْرَأَةٌ زَوْجَهَا وَ خَالَتَهَا وَ عَمَّتَهَا فَلِلزَّوْجِ النِّصْفُ وَ لِلْخَالَةِ الثُّلُثُ وَ مَا بَقِيَ فَلِلْعَمَّةِ دَخَلَ النُّقْصَانُ عَلَى الْعَمَّةِ كَمَا دَخَلَ عَلَى الْأَبِ إِذَا تَرَكَتِ الْمَرْأَةُ زَوْجاً وَ أَبَوَيْنِ فَإِنْ تَرَكَ امْرَأَتَهُ وَ بَنِي عَمَّتِهِ وَ بَنَاتِ خَالِهِ وَ بَنِي خَالِهِ فَلِلْمَرْأَةِ الرُّبُعُ وَ لِبَنِي الْخَالِ وَ بَنَاتِ الْخَالِ الثُّلُثُ بَيْنَهُمُ الذَّكَرُ وَ الْأُنْثَى فِيهِ سَوَاءٌ وَ مَا بَقِيَ فَلِبَنِي الْعَمَّةِ فَإِنْ تَرَكَ أَخْوَالًا وَ خَالاتٍ وَ ابْنَ عَمٍّ فَالْمَالُ لِلْأَخْوَالِ وَ الْخَالاتِ بَيْنَهُمْ بِالسَّوِيَّةِ وَ سَقَطَ ابْنُ الْعَمِّ لِأَنَّهُ قَدْ سَفَلَ بِبَطْنٍ فَإِنْ تَرَكَ ابْنَةَ الْعَمِّ وَ ابْنَ الْعَمَّةِ فَلِابْنَةِ الْعَمِّ الثُّلُثَانِ وَ لِابْنِ الْعَمَّةِ الثُّلُثُ فَإِنْ تَرَكَ عَمَّةَ الْأُمِّ وَ خَالَةَ الْأَبِ فَلِعَمَّةِ الْأُمِّ الثُّلُثُ وَ لِخَالَةِ الْأَبِ الثُّلُثَانِ فَإِنْ تَرَكَ ابْنَ عَمٍّ لِأُمٍّ وَ ابْنَ ابْنَةِ عَمَّةٍ لِأَبٍ وَ أُمٍّ فَالْمَالُ لِابْنِ الْعَمِّ لِلْأُمِّ فَإِنْ تَرَكَ ابْنَ عَمٍّ وَ ابْنَةَ عَمٍّ وَ خَالًا فَالْمَالُ لِلْخَالِ وَ لَا تَرِثُ الْخَالاتُ وَ الْعَمَّاتُ وَ لَا الْأَعْمَامُ وَ الْأَخْوَالُ وَ لَا أَوْلَادُهُمْ مَعَ أَوْلَادِ الْإِخْوَةِ وَ الْأَخَوَاتِ وَ أَوْلَادِ أَوْلَادِهِمْ شَيْئاً لِأَنَّ أَوْلَادَ الْإِخْوَةِ وَ الْأَخَوَاتِ مِنْ وُلْدِ الْأَبِ وَ الْأَعْمَامَ وَ الْأَخْوَالَ وَ الْعَمَّاتِ وَ الْخَالاتِ مِنْ وُلْدِ الْجَدِّ وَ وُلْدُ الْأَبِ وَ إِنْ سَفَلُوا أَحَقُّ وَ أَوْلَى مِنْ وُلْدِ الْجَدِّ فَإِنْ تَرَكَ جَدّاً أَبَا الْأُمِّ وَ ابْنَ أَخٍ لِأُمٍّ فَكَأَنَّهُ تَرَكَ أَخَوَيْنِ لِأُمٍ‌ فَالْمَالُ بَيْنَهُمَا نِصْفَانِ فَإِنْ تَرَكَ جَدّاً أَبَا الْأُمِّ وَ عَمّاً لِأُمٍّ وَ ابْنَ أَخٍ لِأُمٍّ وَ ابْنَ ابْنِ عَمٍّ فَالْمَالُ بَيْنَ الْجَدِّ وَ بَيْنَ ابْنِ الْأَخِ نِصْفَانِ وَ سَقَطَ الْبَاقُونَ فَإِنْ تَرَكَ جَدَّتَهُ أُمَّ أُمِّهِ وَ خَالًا وَ خَالَةً وَ عَمّاً وَ عَمَّةً فَالْمَالُ لِلْجَدَّةِ أُمِّ الْأُمِّ لِأَنَّهَا أَقْرَبُ بِبَطْنٍ وَ كَذَلِكَ إِنْ كَانَ بَدَلُ الْجَدَّةِ جَدّاً مِنَ الْأُمِّ لِأَنَّ الْجَدَّةَ وَ الْجَدَّ إِنَّمَا يَتَقَرَّبَانِ بِالْأُمِّ وَ الْأَعْمَامَ وَ الْأَخْوَالَ يَتَقَرَّبُونَ بِالْجَدِّ وَ مَنْ يَتَقَرَّبُ بِالْأُمِّ كَانَ أَقْرَبَ وَ أَحَقَّ بِالْمَالِ مِمَّنْ يَتَقَرَّبُ بِالْجَدِّ وَ الْخَالُ إِنَّمَا هُوَ ابْنُ أَبِ الْأُمِّ فَكَيْفَ يَرِثُ مَعَ أَبِ الْأُمِّ فَإِنْ تَرَكَ جَدّاً أَبَا الْأُمِّ وَ ابْنَةَ أُخْتٍ لِأَبٍ وَ أُمٍّ فَلِلْجَدِّ أَبِي الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنَةِ الْأُخْتِ لِلْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ امْرَأَتَهُ وَ جَدّاً أَبَا أُمِّهِ وَ ابْنَتَيْ أُخْتٍ لِأُمٍّ وَ ابْنَتَيْ أُخْتٍ لِأَبٍ وَ أُمٍّ فَلِلْمَرْأَةِ الرُّبُعُ وَ لِلْجَدِّ أَبِي الْأُمِّ السُّدُسُ وَ لِابْنَتَيِ الْأُخْتِ لِلْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنَتَيِ الْأُخْتِ مِنَ الْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَتِ الْمَرْأَةُ زَوْجَهَا وَ جَدَّهَا أَبَا أُمِّهَا وَ ابْنَ أُخْتِهَا لِأَبِيهَا وَ ابْنَةَ أَخِيهَا لِأَبِيهَا وَ أُمِّهَا فَلِلزَّوْجِ النِّصْفُ وَ لِلْجَدِّ أَبِي الْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنَةِ الْأَخِ لِلْأَبِ وَ الْأُمِّ وَ سَقَطَ ابْنُ الْأُخْتِ لِلْأَبِ فَإِنْ تَرَكَ خَالًا لِأَبٍ وَ أُمٍّ وَ خَالًا لِأَبٍ فَالْمَالُ لِلْخَالِ لِلْأَبِ وَ الْأُمِّ وَ كَذَلِكَ الْخَالَةُ فِي هَذَا وَ كَذَلِكَ الْعَمُّ وَ الْعَمَّةُ فِي هَذَا إِنَّمَا يَكُونُ الْمَالُ لِلَّذِي هُوَ لِلْأَبِ وَ الْأُمِ‌ دُونَ الَّذِي هُوَ لِلْأَبِ فَإِنْ تَرَكَ ابْنَةَ خَالٍ لِأَبٍ وَ أُمٍّ وَ ابْنَةَ خَالٍ لِأُمٍّ فَلِابْنَةِ الْخَالِ لِلْأُمِّ السُّدُسُ وَ مَا بَقِيَ فَلِابْنَةِ الْخَالِ لِلْأَبِ وَ الْأُمِّ فَإِنْ تَرَكَ خَالًا وَ ابْنَةَ أَخٍ لِأُمٍّ فَالْمَالُ لِابْنَةِ الْأَخِ لِلْأُمِّ فَإِنْ تَرَكَ خَالَةً وَ ابْنَ خَالَةٍ فَالْمَالُ لِلْخَالَةِ لِأَنَّهَا أَقْرَبُ بِبَطْنٍ فَإِنْ تَرَكَ خَالَةً لِأَبِيهِ وَ ابْنَ أُخْتِهِ لِأُمِّهِ فَالْمَالُ لِابْنِ أُخْتِهِ لِأُمِّهِ فَإِنْ تَرَكَ خَالَتَهُ وَ ابْنَةَ ابْنَةِ أُخْتِهِ وَ ابْنَ أَخِيهِ لِأُمِّهِ فَالْمَالُ لِابْنِ أَخِيهِ لِأُمِّهِ فَإِنْ تَرَكَ خَالَتَهُ وَ ابْنَ أَخِيهِ وَ ابْنَةَ ابْنِ أَخِيهِ وَ ابْنَةَ ابْنَةِ أَخِيهِ فَالْمَالُ لِابْنِ أَخِيهِ وَ سَقَطَ الْبَاقُونَ فَإِنْ تَرَكَ ابْنَ خَالَتِهِ وَ خَالَ أُمِّهِ وَ عَمَّ أُمِّهِ فَالْمَالُ لِابْنِ خَالَتِهِ فَإِنْ تَرَكَ بَنَاتِ خَالَةٍ وَ بَنِي خَالَةٍ وَ امْرَأَةً فَلِلْمَرْأَةِ الرُّبُعُ وَ مَا بَقِيَ فَبَيْنَ بَنِي الْخَالَةِ وَ بَيْنَ بَنَاتِ الْخَالَةِ بِالسَّوِيَّةِ فَإِنْ تَرَكَ ثَلَاثَ خَالاتٍ مُتَفَرِّقَاتٍ فَلِلْخَالَةِ لِلْأُمِّ السُّدُسُ وَ الْبَاقِي لِلْخَالَةِ لِلْأَبِ وَ الْأُمِّ وَ سَقَطَتِ الْخَالَةُ لِلْأَبِ فَإِنْ تَرَكَ ثَلَاثَةَ أَخْوَالٍ مُتَفَرِّقِينَ وَ ثَلَاثَ خَالاتٍ مُتَفَرِّقَاتٍ فَلِلْخَالِ وَ الْخَالَةِ مِنَ الْأُمِّ الثُّلُثُ بَيْنَهُمَا بِالسَّوِيَّةِ وَ مَا بَقِيَ فَلِلْخَالِ وَ الْخَالَةِ لِلْأَبِ وَ الْأُمِّ وَ سَقَطَ الْخَالُ وَ الْخَالَةُ لِلْأَبِ فَإِنْ تَرَكَ خَالَةَ أُمِّهِ وَ خَالَ أُمِّهِ فَالْمَالُ بَيْنَهُمَا نِصْفَانِ فَإِنْ تَرَكَ ابْنَةَ خَالٍ وَ ابْنَةَ خَالَةٍ وَ خَالَةً لِأُمٍّ فَالْمَالُ لِابْنَةِ الْخَالِ وَ ابْنَةِ الْخَالَةِ بَيْنَهُمَا نِصْفَانِ وَ سَقَطَتْ خَالَةُ الْأُمِّ.

If the deceased leaves behind a paternal uncle, then all the wealth belongs to the paternal uncle. Likewise, if he leaves two paternal uncles, or three or more paternal uncles, the wealth is divided equally among them. If he leaves behind paternal uncles and paternal aunts, the entire wealth is divided among them with the male receiving the share of two females. If he leaves two paternal uncles, one being from both father and mother, and the other from the father only, the wealth belongs to the paternal uncle from both father and mother, and the paternal uncle from the father alone is excluded. If he leaves a paternal uncle from both father and mother and a maternal uncle, then the maternal uncle receives one-sixth, and the remainder belongs to the paternal uncle from both father and mother. Similarly, if he leaves a paternal aunt and a maternal aunt, then the maternal aunt receives one-sixth, and the remainder goes to the paternal aunt. If he leaves behind a maternal uncle, all the wealth belongs to the maternal uncle. Similarly, if he leaves behind two or more maternal uncles, the wealth is divided equally among them. If he leaves maternal uncles and maternal aunts, the wealth is divided equally among them, with males and females receiving equal shares. If he leaves two maternal uncles, one from both father and mother, and the other from the father only, the wealth goes to the maternal uncle from both father and mother, and the maternal uncle from the father alone is excluded. If he leaves two maternal uncles, one from the mother and the other from both father and mother, the maternal uncle from the mother receives one-sixth, and the remainder belongs to the maternal uncle from both father and mother. Similarly, if he leaves a maternal uncle from the father and a maternal uncle from the mother, the maternal uncle from the mother receives one-sixth, and the remainder goes to the maternal uncle from the father. Likewise, if he leaves a maternal aunt from the mother and a maternal aunt from the father, the maternal aunt from the mother receives one-sixth, and the remainder belongs to the maternal aunt from the father. If he leaves behind three separate maternal uncles and three separate paternal uncles, one-third of the wealth goes to the maternal uncles, with one-sixth of that third going to the maternal uncle from the mother and five-sixths going to the maternal uncle from both father and mother, and the maternal uncle from the father is excluded. Two-thirds of the wealth go to the paternal uncles, with one-sixth of those two-thirds going to the paternal uncle from the mother and five-sixths going to the paternal uncle from both father and mother, and the paternal uncle from the father is excluded. The calculation is based on thirty-six parts, with two parts for the maternal uncle from the mother, ten parts for the maternal uncle from both father and mother, four parts for the paternal uncle from the mother, and twenty parts for the paternal uncle from both father and mother. If he leaves two maternal uncles from both father and mother and two maternal uncles from the mother, and two paternal uncles from both father and mother and two paternal uncles from the mother, then the two maternal uncles from the mother receive one-third of the third, amounting to four out of thirty-six, and the two maternal uncles from both father and mother receive two-thirds of the third, amounting to eight out of thirty-six. The two paternal uncles from the mother receive one-third of the two-thirds, amounting to eight out of thirty-six, and the two paternal uncles from both father and mother receive sixteen out of thirty-six. If he leaves maternal uncles, maternal aunts, paternal uncles, and paternal aunts, then one-third of the wealth goes equally to the maternal uncles and maternal aunts, with males and females sharing equally, and two-thirds go to the paternal uncles and paternal aunts, with males receiving twice the share of females. If he leaves a maternal uncle from the father and a paternal uncle from the mother, then one-third of the wealth goes to the maternal uncle from the father, and two-thirds go to the paternal uncle from the mother. If he leaves a maternal uncle from the mother and a paternal uncle from the father, then one-third goes to the maternal uncle from the mother because no one from the maternal side competes with him in inheritance, and two-thirds go to the paternal uncle from the father. If he leaves a paternal uncle from the father and a cousin from both father and mother, then the wealth belongs to the cousin from both father and mother because he combines both paternal and maternal ties. This is not based on analogy but is confirmed by authentic narrations from the Imams (peace be upon them). If he leaves two paternal cousins, one being a maternal brother, the wealth belongs to the maternal brother. If a woman leaves behind two paternal cousins, one being her husband, the husband receives half, and the remaining half is divided equally between the cousins. If a man leaves behind a paternal cousin from both father and mother and a paternal cousin from the mother, then the paternal cousin from the mother receives one-sixth, and the remainder goes to the paternal cousin from both father and mother. If he leaves a maternal uncle and a maternal grandmother, the wealth belongs to the maternal grandmother because she is closer in lineage. If he leaves behind a maternal uncle from his father and a maternal uncle from his mother, then all the wealth belongs to the maternal uncle from both his father and mother. Similarly, this ruling applies to the maternal aunt in this case and also applies to the paternal uncle and paternal aunt in this situation. The wealth goes to the one related from both the father and the mother and not to the one related only through the father. If he leaves behind the daughter of a maternal uncle from both father and mother and the daughter of a maternal uncle from the mother, then the daughter of the maternal uncle from the mother receives one-sixth, and the remainder belongs to the daughter of the maternal uncle from both the father and the mother. If he leaves behind a maternal uncle and the daughter of a maternal brother, the wealth belongs to the daughter of the maternal brother. If he leaves behind a maternal aunt and the son of a maternal aunt, the wealth belongs to the maternal aunt because she is closer in lineage. If he leaves behind a maternal aunt from his father and the son of his sister from his mother, the wealth belongs to the son of his sister from his mother. If he leaves behind his maternal aunt, the daughter of his sister's daughter, and the son of his brother from his mother, the wealth belongs to the son of his brother from his mother. If he leaves behind his maternal aunt, his brother's son, his brother's son's daughter, and his brother's son's granddaughter, the wealth belongs to his brother's son, and the rest are excluded. If he leaves behind the son of his maternal aunt and the maternal uncle of his mother and the paternal uncle of his mother, the wealth belongs to the son of his maternal aunt. If he leaves behind daughters of his maternal aunt and sons of his maternal aunt and his wife, then one-fourth of the wealth goes to the wife, and the remainder is divided equally between the sons and daughters of his maternal aunt. If he leaves behind three separate maternal aunts, then the maternal aunt from his mother receives one-sixth, and the remainder belongs to the maternal aunt from both the father and the mother, while the maternal aunt from the father alone is excluded. If he leaves behind three separate maternal uncles and three separate maternal aunts, then one-third of the wealth is divided equally between the maternal uncle and the maternal aunt from his mother, and the remainder goes to the maternal uncle and the maternal aunt from both the father and the mother, while the maternal uncle and the maternal aunt from the father alone are excluded. If he leaves behind his maternal aunt and his maternal uncle from his mother, the wealth is divided equally between them. If he leaves behind the daughter of his maternal uncle, the daughter of his maternal aunt, and his maternal aunt from his mother, the wealth is divided equally between the daughter of the maternal uncle and the daughter of the maternal aunt, and the maternal aunt from the mother is excluded. If he leaves behind a paternal uncle, then all the wealth belongs to the paternal uncle. Similarly, if he leaves behind two or more paternal uncles, the wealth is divided equally among them. If he leaves behind paternal uncles and paternal aunts, the wealth is divided among them with the male receiving the share of two females. If he leaves behind two paternal uncles, one being from both his father and mother and the other from his father only, the wealth belongs to the paternal uncle from both his father and mother, and the paternal uncle from the father alone is excluded. If he leaves behind a paternal uncle from both his father and mother and a paternal uncle from his mother, the paternal uncle from the mother receives one-sixth, and the remainder goes to the paternal uncle from both his father and mother. Similarly, if he leaves a paternal aunt from his mother and a paternal aunt from his father, the paternal aunt from the mother receives one-sixth, and the remainder goes to the paternal aunt from the father. If he leaves behind a maternal uncle, all the wealth belongs to the maternal uncle. Similarly, if he leaves behind two or more maternal uncles, the wealth is divided equally among them. If he leaves behind maternal uncles and maternal aunts, the wealth is divided equally among them, with males and females sharing equally. If he leaves behind two maternal uncles, one from both his father and mother and the other from his father only, then the wealth belongs to the maternal uncle from both the father and the mother, and the maternal uncle from the father alone is excluded. If he leaves behind two maternal uncles, one from his mother and the other from both his father and mother, then the maternal uncle from the mother receives one-sixth, and the remainder goes to the maternal uncle from both his father and mother. Similarly, if he leaves behind a maternal uncle from his father and a maternal uncle from his mother, the maternal uncle from the mother receives one-sixth, and the remainder goes to the maternal uncle from the father. Likewise, if he leaves behind a maternal aunt from his mother and a maternal aunt from his father, the maternal aunt from the mother receives one-sixth, and the remainder goes to the maternal aunt from the father. If he leaves behind three distinct maternal uncles and three distinct paternal uncles, then one-third of the wealth is divided between the two maternal uncles: one-sixth of the one-third for the maternal uncle from the mother, and five-sixths of the one-third for the maternal uncle from both the father and mother. The maternal uncle from the father alone is excluded. As for the two paternal uncles, two-thirds of the wealth are divided: one-sixth of the two-thirds goes to the paternal uncle from the mother, and five-sixths of the two-thirds go to the paternal uncle from both the father and the mother. The paternal uncle from the father alone is excluded. The division is based on thirty-six shares: the maternal uncle from the mother receives two shares, the maternal uncle from both the father and the mother receives ten shares, the paternal uncle from the mother receives four shares, and the paternal uncle from both the father and the mother receives twenty shares. If he leaves behind two maternal uncles from both the father and the mother, two maternal uncles from the mother, two paternal uncles from both the father and the mother, and two paternal uncles from the mother, then the two maternal uncles from the mother receive one-third of the one-third, which is four shares from thirty-six. The two maternal uncles from both the father and mother receive two-thirds of the one-third, which is eight shares from thirty-six. The two paternal uncles from the mother receive one-third of the two-thirds, which is eight shares from thirty-six. The two paternal uncles from both the father and the mother receive sixteen shares from thirty-six. If he leaves behind maternal uncles and maternal aunts, paternal uncles and paternal aunts, then one-third of the wealth goes to the maternal uncles and aunts equally, with males and females sharing alike, and two-thirds go to the paternal uncles and aunts, where the male gets the share of two females. If he leaves behind a maternal uncle from the father and a paternal uncle from the mother, the maternal uncle from the father gets one-third, and the paternal uncle from the mother gets two-thirds. If he leaves behind a maternal uncle from the mother and a paternal uncle from the father, then the maternal uncle from the mother gets one-third because no one from the mother's side shares the inheritance with him, and the paternal uncle from the father gets two-thirds. If he leaves behind a paternal uncle from the father and a cousin from both the father and mother, the wealth belongs to the cousin from both the father and mother because he inherits through both paternal and maternal relations. If he leaves behind two cousins, one being a maternal brother, the wealth belongs to the maternal brother. If a woman leaves behind two cousins, one of whom is her husband, then the husband gets half, and the remaining half is divided equally between the two cousins. If a man leaves behind a daughter of his paternal uncle from both the father and the mother and a daughter of his paternal uncle from the mother only, the daughter of the paternal uncle from the mother gets one-sixth, and the remainder goes to the daughter of the paternal uncle from both the father and the mother. Similarly, if he leaves behind a daughter of his maternal uncle from both the father and the mother and a daughter of his maternal uncle from the mother, the daughter of the maternal uncle from the mother receives one-sixth, and the remainder goes to the daughter of the maternal uncle from both the father and the mother. If he leaves behind a maternal uncle and a maternal grandmother, the wealth belongs to the maternal grandmother, and the maternal uncle is excluded. Al-Fadl ibn Shadhan was mistaken in saying the wealth is divided equally between them, similar to the division between the paternal uncle and the grandfather. If he leaves behind a paternal uncle and a nephew (son of his sister), the wealth belongs to the nephew. If he leaves behind a paternal uncle and a nephew (son of his brother), the wealth belongs to the nephew. Yunus ibn Abd Al-Rahman was mistaken in saying the wealth is divided equally between them. His confusion arose because he saw that both the paternal uncle and the nephew are equally related by three generations through the father. However, this is incorrect because although they are equal in generations, the nephew is from the descendants of the deceased's father, whereas the paternal uncle is from the descendants of the grandfather. Descendants of the father have a stronger claim than descendants of the grandfather. Similarly, a grandson has a stronger claim than a brother because the grandson is from the deceased's own descendants, while the brother is from the father's descendants. Therefore, the deceased's descendants are more entitled to inheritance than the father's descendants, even if they are equal in generational distance. If he leaves behind the daughter of his maternal aunt and the paternal aunt of his mother, the wealth belongs to the daughter of the maternal aunt because she is from the descendants of the maternal grandmother, whereas the paternal aunt of the mother is from the descendants of the grandmother of the mother. Descendants of the deceased's grandmother are more entitled to inheritance than those of the mother's grandmother. Similarly, if he leaves behind the maternal uncle of his mother and his maternal cousin, the wealth belongs to the maternal cousin. If he leaves behind the paternal aunt of his mother and the daughter of his maternal aunt, they are equal in generational distance, but the daughter of the maternal aunt is from the descendants of the deceased's grandmother, while the paternal aunt of the mother is from the descendants of the grandmother of the mother. Therefore, the daughter of the maternal aunt is more entitled to all the wealth, and the same applies to the maternal cousin. If a woman leaves behind her husband, her paternal aunt, and her maternal aunt, the husband receives half, the maternal aunt receives one-third, and whatever remains goes to the paternal aunt. This is similar to the distribution when a woman leaves behind a husband and her parents: the husband receives half, the mother one-third, and the father one-sixth. If a deceased person leaves behind a maternal uncle and a maternal aunt, the wealth is divided equally between them. Similarly, if he leaves behind a male cousin and a female cousin, the wealth is equally divided between them. If he leaves behind the maternal aunt of his mother and the paternal aunt of his father, the maternal aunt of the mother receives one-third, and the paternal aunt of the father receives two-thirds. If he leaves behind a maternal uncle from his mother and a paternal uncle from his father, the maternal uncle from the mother receives one-third because there is no one else on the mother's side to share the inheritance with him, and the paternal uncle from the father receives two-thirds. If he leaves behind a paternal uncle and a male cousin from both the father and the mother, the wealth goes to the cousin because he combines both paternal and maternal kinship. This ruling is based on a sound narration from the Imams, peace be upon them. If he leaves behind two cousins, one of whom is also a maternal brother, the wealth belongs to the maternal brother. If a woman leaves behind two cousins, one of whom is her husband, then the husband receives half, and the remaining half is divided equally between the two cousins. If a man leaves behind a daughter of his paternal uncle from both the father and the mother and a daughter of his paternal uncle from the mother, the daughter of the paternal uncle from the mother receives one-sixth, and the rest goes to the daughter of the paternal uncle from both the father and the mother. Similarly, if he leaves behind a daughter of his maternal uncle from both the father and the mother and a daughter of his maternal uncle from the mother, the daughter of the maternal uncle from the mother receives one-sixth, and the rest goes to the daughter of the maternal uncle from both the father and the mother. If he leaves behind a maternal uncle and a maternal grandmother, the wealth belongs to the maternal grandmother, and the maternal uncle is excluded. Al-Fadl ibn Shadhan erred in his statement that the wealth should be divided equally between them, similar to the case of a paternal uncle and a grandfather. If he leaves behind a paternal uncle and a nephew (son of his sister), the wealth belongs to the nephew. If he leaves behind a paternal uncle and a nephew (son of his brother), the wealth belongs to the nephew. Yunus ibn Abd Al-Rahman was mistaken in saying the wealth should be divided equally between them. His confusion stemmed from the fact that both the paternal uncle and the nephew are equally distant by three generations through the father. However, this is incorrect because, although they are equal in generational distance, the nephew descends from the deceased's father, whereas the paternal uncle descends from the grandfather. Descendants of the father have a stronger claim than descendants of the grandfather. Similarly, a grandson has a stronger claim than a brother because the grandson descends from the deceased, while the brother descends from the father. Therefore, the descendants of the deceased have a stronger right to inheritance than the father's descendants, even if they are equally distant in generations. If he leaves behind the daughter of his maternal aunt and the paternal aunt of his mother, the wealth belongs to the daughter of the maternal aunt because she is from the descendants of the maternal grandmother, while the paternal aunt of the mother is from the descendants of the grandmother of the mother. Therefore, the descendants of the deceased's grandmother have a stronger claim than those of the mother's grandmother. Similarly, if he leaves behind the maternal uncle of his mother and his maternal cousin, the wealth belongs to the maternal cousin. If he leaves behind the paternal aunt of his mother and the daughter of his maternal aunt, they are equal in generational distance. However, the paternal aunt of the mother is from the descendants of the mother's grandmother, whereas the daughter of the maternal aunt is from the descendants of the deceased's grandmother. Therefore, the daughter of the maternal aunt has a stronger claim to the entire inheritance. Likewise, the same ruling applies to a maternal cousin. If a woman leaves behind her husband, her paternal aunt, and her maternal aunt, the husband receives half, the maternal aunt receives one-third, and whatever remains goes to the paternal aunt. This is the same distribution as when a woman leaves behind a husband and her parents: the husband receives half, the mother receives one-third, and the father receives one-sixth. If he leaves behind a maternal uncle and a maternal aunt, the wealth is divided equally between them. Similarly, if he leaves behind a male cousin and a female cousin, the wealth is equally divided between them. If he leaves behind the maternal aunt of his mother and the paternal aunt of his father, the maternal aunt of the mother receives one-third, and the paternal aunt of the father receives two-thirds. If he leaves behind a maternal uncle from his mother and a paternal uncle from his father, the maternal uncle from the mother receives one-third because no one else from the mother's side shares the inheritance with him, and the paternal uncle from the father receives two-thirds. If he leaves behind a paternal uncle and a male cousin from both the father and the mother, the wealth goes to the cousin because he combines both paternal and maternal kinship. If the deceased leaves behind a paternal uncle from both the father and the mother and a paternal uncle from the father only, the entire wealth belongs to the paternal uncle from both the father and the mother, and the paternal uncle from the father alone is excluded. If the deceased leaves behind a paternal uncle from both the father and the mother and a paternal uncle from the mother, then the paternal uncle from the mother receives one-sixth, and the remainder goes to the paternal uncle from both the father and the mother. Similarly, if the deceased leaves behind a paternal aunt from the father and a paternal aunt from the mother, the paternal aunt from the mother receives one-sixth, and the remainder goes to the paternal aunt from the father. If the deceased leaves behind a maternal uncle, the entire wealth belongs to the maternal uncle. The same applies if he leaves behind two or more maternal uncles; the wealth is divided equally among them. If the deceased leaves behind maternal uncles and maternal aunts, the wealth is divided equally among them, with no difference between males and females. If the deceased leaves behind two maternal uncles, one from both the father and the mother and one from the father only, the wealth belongs to the maternal uncle from both the father and the mother, and the maternal uncle from the father alone is excluded. If the deceased leaves behind two maternal uncles, one from the mother and one from both the father and the mother, the maternal uncle from the mother receives one-sixth, and the remainder goes to the maternal uncle from both the father and the mother. Similarly, if the deceased leaves behind a maternal uncle from the father and a maternal uncle from the mother, the maternal uncle from the mother receives one-sixth, and the remainder goes to the maternal uncle from the father. Likewise, if the deceased leaves behind a maternal aunt from the mother and a maternal aunt from the father, the maternal aunt from the mother receives one-sixth, and the remainder goes to the maternal aunt from the father. If the deceased leaves behind three maternal uncles from different lineages and three paternal uncles from different lineages, the two maternal uncles receive one-third, divided among them as follows: the maternal uncle from the mother receives one-sixth of the one-third, and the maternal uncle from both the father and the mother receives five-sixths of the one-third. The maternal uncle from the father is excluded. The two paternal uncles receive two-thirds, divided as follows: the paternal uncle from the mother receives one-sixth of the two-thirds, and the paternal uncle from both the father and the mother receives five-sixths of the two-thirds. The paternal uncle from the father is excluded. The calculation is based on thirty-six parts: the maternal uncle from the mother receives two parts, the maternal uncle from both the father and the mother receives ten parts, the paternal uncle from the mother receives four parts, and the paternal uncle from both the father and the mother receives twenty parts. If the deceased leaves behind two maternal uncles from both the father and the mother, two maternal uncles from the mother, two paternal uncles from both the father and the mother, and two paternal uncles from the mother, then the two maternal uncles from the mother receive one-third of the one-third, totaling four out of thirty-six parts. The two maternal uncles from both the father and the mother receive two-thirds of the one-third, totaling eight out of thirty-six parts. The two paternal uncles from the mother receive one-third of the two-thirds, totaling eight out of thirty-six parts. The two paternal uncles from both the father and the mother receive sixteen out of thirty-six parts. If the deceased leaves behind maternal uncles and aunts, paternal uncles and aunts, the maternal uncles and aunts receive one-third equally, regardless of gender. The paternal uncles and aunts receive two-thirds, where a male receives twice the share of a female. If the deceased leaves behind a maternal uncle from the father and a paternal uncle from the mother, the maternal uncle from the father receives one-third, and the paternal uncle from the mother receives two-thirds. If the deceased leaves behind a maternal uncle from the mother and a paternal uncle from the father, the maternal uncle from the mother receives one-third because no one else from the mother's side shares the inheritance with him, and the paternal uncle from the father receives two-thirds. If the deceased leaves behind a paternal uncle and a cousin from both the father and the mother, the wealth belongs to the cousin because he combines both paternal and maternal kinship. If the deceased leaves behind two cousins, one of whom is also a maternal brother, the wealth belongs to the maternal brother. If a woman leaves behind two cousins, one of whom is her husband, the husband receives half, and the remaining half is divided equally between the two cousins. If the deceased leaves behind a daughter of his paternal uncle from both the father and the mother and a daughter of his paternal uncle from the mother, the daughter of the paternal uncle from the mother receives one-sixth, and the remainder goes to the daughter of the paternal uncle from both the father and the mother. Similarly, if he leaves behind a daughter of his maternal uncle from both the father and the mother and a daughter of his maternal uncle from the mother, the daughter of the maternal uncle from the mother receives one-sixth, and the remainder goes to the daughter of the maternal uncle from both the father and the mother. If he leaves behind a maternal uncle and a maternal grandmother, the wealth belongs to the maternal grandmother, and the maternal uncle is excluded. If he leaves behind a paternal uncle and a nephew (son of his sister), the wealth belongs to the nephew. If he leaves behind a paternal uncle and a nephew (son of his brother), the wealth belongs to the nephew. If the deceased leaves behind the daughter of his father's brother and the daughter of his father's sister, the daughter of the father's sister receives one-sixth, and the remainder goes to the daughter of the father's brother. If the deceased leaves behind a maternal uncle and a paternal uncle, the wealth goes to the paternal uncle because he is closer in relation. If the deceased leaves behind a maternal aunt and a paternal aunt, the wealth goes to the paternal aunt. If the deceased leaves behind a maternal aunt from his father's side and a nephew from his mother's side, the wealth goes to the nephew from the mother's side. If the deceased leaves behind a maternal aunt and the daughter of his maternal uncle's daughter, and the son of his maternal brother, the wealth goes to the son of his maternal brother. If the deceased leaves behind his maternal aunt, his paternal cousin, the daughter of his paternal cousin, and the daughter of his paternal cousin's daughter, the wealth goes to his paternal cousin, and the others are excluded. If the deceased leaves behind the son of his maternal aunt and the maternal uncle of his mother and the paternal uncle of his mother, the wealth goes to the son of his maternal aunt. If the deceased leaves behind daughters of a maternal aunt and sons of a maternal aunt and a wife, the wife receives one-fourth, and the remainder is divided equally among the sons and daughters of the maternal aunt, with no difference between male and female. If the deceased leaves behind three maternal aunts from different lineages, the maternal aunt from the mother receives one-sixth, and the remainder goes to the maternal aunt from both the father and the mother, while the maternal aunt from the father is excluded. If the deceased leaves behind three maternal uncles from different lineages and three maternal aunts from different lineages, the maternal uncles and maternal aunts from the mother's side receive one-third divided equally, and the remainder goes to the maternal uncles and maternal aunts from both the father and the mother, while the maternal uncles and maternal aunts from the father's side are excluded. If the deceased leaves behind the maternal aunt of his mother and the maternal uncle of his mother, the wealth is divided equally between them. If the deceased leaves behind the daughter of his maternal uncle and the daughter of his maternal aunt and a maternal aunt from the mother's side, the wealth is divided equally between the daughter of the maternal uncle and the daughter of the maternal aunt, and the maternal aunt from the mother's side is excluded. If the deceased leaves behind a maternal uncle and a maternal aunt, the wealth is divided equally between them. If the deceased leaves behind a maternal cousin and a paternal cousin, the paternal cousin receives two-thirds, and the maternal cousin receives one-third. If the deceased leaves behind the son of his maternal aunt and the daughter of his paternal aunt, the wealth is divided between them, with the male receiving twice the share of the female. If the deceased leaves behind the maternal aunt of his mother and the paternal aunt of his father, the maternal aunt of his mother receives one-third, and the paternal aunt of his father receives two-thirds. If the deceased leaves behind a maternal uncle and a paternal uncle, the maternal uncle receives one-third, and the paternal uncle receives two-thirds. If the deceased leaves behind a son of his sister from the mother's side and the daughter of his brother from the mother's side, the wealth is divided equally between them. Likewise, if the deceased leaves behind a daughter of his sister from the mother's side and a son of his brother from the mother's side, the wealth is divided equally between them, as males and females from the mother's side inherit equally. If the deceased leaves behind three daughters of his sisters from different lineages, the daughter of his sister from the mother's side receives one-sixth, and the remainder goes to the daughter of his sister from both the father and the mother, and the daughter of his sister from the father's side is excluded because her mother does not inherit alongside the sister from both the father and the mother. If the deceased leaves behind five sons of his sister and a daughter of another sister, the five sons of the sister receive half, and the daughter of the other sister receives the other half. If a woman dies leaving her husband, her maternal brother, her cousin, and the son of her daughter, the husband receives one-fourth, and the remainder goes to the son of her daughter, while the others are excluded. If the deceased leaves behind a grandson and a granddaughter, the wealth is divided between them, with the male receiving twice the share of the female, if their mother is the same. If they have different mothers, the wealth is divided equally between them. If the deceased leaves behind the daughter of his son's daughter and the daughter of his daughter's son, the wealth goes to the daughter of his son's daughter because she is closer in lineage. If the deceased leaves behind the son of his daughter's son and the son of his daughter's daughter, the son of the daughter's son receives two-thirds, and the son of the daughter's daughter receives one-third. Likewise, if the deceased leaves behind the son of his daughter's son and the daughter of his daughter's son, the daughter of the daughter's son receives two-thirds, and the son of the daughter's daughter receives one-third. If the deceased leaves behind sons of his daughter and the daughter of another daughter, the sons of the daughter receive half, and the daughter of the other daughter receives the other half. If the deceased leaves behind ten daughters of his daughter and a daughter of another daughter, the ten daughters receive half - ten shares out of twenty - and the daughter of the other daughter receives the remaining half. If the deceased leaves behind ten sons of his daughter and the daughter of another daughter, the ten sons receive half, and the daughter of the other daughter receives the other half. If the deceased leaves behind the daughter of the daughter of his son and two daughters of the daughter of another son and three daughters of the daughter of another son, the daughter of the daughter of his son receives six shares, the two daughters receive six shares (three each), and the three daughters receive six shares (two each). If the deceased leaves behind the daughter of the son of his son's daughter and the daughter of the daughter of his son's daughter, with the same grandmother, and the daughter of the daughter of his son's daughter from another line, the wealth is divided into six shares: two for the daughter of the son of the son's daughter, one for the daughter of the daughter's son, and three for the other daughter of the daughter's son. If the deceased leaves behind the daughter of the daughter of his son's daughter and the daughter of his brother, the wealth goes to the daughter of the daughter of his son's daughter. If the deceased leaves behind the daughter of the daughter of his son and three daughters of his sisters from different lineages, all the wealth goes to the daughter of the daughter of his son. The daughters of his brothers and sisters do not inherit alongside the daughters of his own children, even if they are further in lineage. If a woman dies leaving behind the son of her daughter or the daughter of her daughter, her husband, her maternal or paternal brother, and her cousin, the husband receives one-fourth, and the remainder goes to the child of the daughter. The rest are excluded. If a man dies leaving behind the son of his daughter and the daughter of his daughter, the wealth is divided between them, with the male receiving twice the share of the female if they share the same mother. If their mothers are different, the wealth is divided equally between them. If the deceased leaves behind the daughter of his daughter's daughter and the daughter of his son's daughter, the wealth goes to the daughter of his daughter's daughter because she is closer in lineage. If the deceased leaves behind the son of his daughter's son and the son of his daughter's daughter, the son of the daughter's son receives two-thirds, and the son of the daughter's daughter receives one-third. Similarly, if the deceased leaves behind the son of his daughter's son and the daughter of his daughter's son, the daughter of the daughter's son receives two-thirds, and the son of the daughter's daughter receives one-third. If the deceased leaves behind sons of his daughter and the daughter of another daughter, the sons of the daughter receive half, and the daughter of the other daughter receives the other half. If the deceased leaves behind ten daughters of his daughter and the daughter of another daughter, the ten daughters receive half - ten out of twenty shares - and the daughter of the other daughter receives the remaining half. If the deceased leaves behind ten sons of his daughter and the daughter of another daughter, the ten sons receive half, and the daughter of the other daughter receives the other half. If the deceased leaves behind the daughter of the daughter of his son and two daughters of another son's daughter and three daughters of another son's daughter, the daughter of the daughter of his son receives six shares, the two daughters receive six shares divided equally (three each), and the three daughters receive six shares divided equally (two each). If the deceased leaves behind the daughter of the son of his son's daughter and the daughter of the daughter of his son's daughter with the same grandmother, and the daughter of another daughter's son's daughter, the wealth is divided into six shares: two shares for the daughter of the son of the son's daughter, one share for the daughter of the daughter's son, and three shares for the other daughter of the daughter's son. If the deceased leaves behind the daughter of the daughter of his son's daughter and the daughter of his brother, the wealth goes to the daughter of the daughter of his son's daughter. If the deceased leaves behind the son of his maternal aunt and the maternal uncle of his mother and the paternal uncle of his mother, the wealth goes to the son of his maternal aunt. If the deceased leaves behind daughters of a maternal aunt and sons of a maternal aunt and a wife, the wife receives one-fourth, and the remainder is divided equally among the sons and daughters of the maternal aunt without any distinction between male and female. If the deceased leaves behind three maternal aunts from different lineages, the maternal aunt from the mother's side receives one-sixth, and the remainder goes to the maternal aunt from both the father and the mother, while the maternal aunt from the father's side is excluded. If the deceased leaves behind three maternal uncles from different lineages and three maternal aunts from different lineages, the maternal uncles and maternal aunts from the mother's side receive one-third divided equally, and the remainder goes to the maternal uncles and maternal aunts from both the father and the mother, while the maternal uncles and maternal aunts from the father's side are excluded. If the deceased leaves behind the maternal aunt of his mother and the maternal uncle of his mother, the wealth is divided equally between them. If the deceased leaves behind the daughter of his maternal uncle and the daughter of his maternal aunt and a maternal aunt from the mother's side, the wealth is divided equally between the daughter of the maternal uncle and the daughter of the maternal aunt, and the maternal aunt from the mother's side is excluded. If the deceased leaves behind a maternal uncle and a maternal aunt, the wealth is divided equally between them. If the deceased leaves behind a maternal cousin and a paternal cousin, the paternal cousin receives two-thirds, and the maternal cousin receives one-third. If the deceased leaves behind the son of his maternal aunt and the daughter of his paternal aunt, the wealth is divided between them, with the male receiving twice the share of the female. If the deceased leaves behind the maternal aunt of his mother and the paternal aunt of his father, the maternal aunt of his mother receives one-third, and the paternal aunt of his father receives two-thirds. If the deceased leaves behind a maternal uncle and a paternal uncle, the maternal uncle receives one-third, and the paternal uncle receives two-thirds. If the deceased leaves behind a son of his sister from the mother's side and the daughter of his brother from the mother's side, the wealth is divided equally between them. Likewise, if the deceased leaves behind a daughter of his sister from the mother's side and a son of his brother from the mother's side, the wealth is divided equally between them, as males and females from the mother's side inherit equally. If the deceased leaves behind three daughters of different sisters, then the daughter of the sister from the mother's side receives one-sixth, and the remainder goes to the daughter of the sister from both the father and the mother, while the daughter of the sister from the father's side is excluded because her mother does not inherit alongside the sister from both the father and the mother. If the deceased leaves behind five sons of his sister and the daughter of another sister, then the five sons of the sister receive half, and the daughter of the other sister receives the remaining half. If a woman dies leaving her husband, her maternal brother, her paternal cousin, and the son of her daughter, then the husband receives one-fourth, and the remainder goes to the son of the daughter, and the others are excluded. If a man dies leaving behind the son of his daughter and the daughter of his daughter, the wealth is divided between them, with the male receiving twice the share of the female if they share the same mother. If their mothers are different, the wealth is divided equally. If the deceased leaves behind the daughter of his daughter and the daughter of his son's daughter, the wealth goes to the daughter of the daughter because she is closer in lineage. If the deceased leaves behind the son of his daughter's son and the son of his daughter's daughter, the son of the daughter's son receives two-thirds, and the son of the daughter's daughter receives one-third. Likewise, if the deceased leaves behind the son of his daughter's son and the daughter of his daughter's son, the daughter of the daughter's son receives two-thirds, and the son of the daughter's daughter receives one-third. If the deceased leaves behind the sons of his daughter and the daughter of another daughter, the sons of the daughter receive half, and the daughter of the other daughter receives the other half. Similarly, if the deceased leaves behind ten daughters of his daughter and the daughter of another daughter, the ten daughters receive half, and the daughter of the other daughter receives the remaining half. If the deceased leaves behind ten sons of his daughter and the daughter of another daughter, the ten sons receive half, and the daughter of the other daughter receives the other half. If the deceased leaves behind the daughter of the daughter of his son and two daughters of the daughter of his son and three daughters of another daughter of his son, then the daughter of the daughter of his son receives six shares, the two daughters receive six shares divided equally between them, and the three daughters receive six shares divided equally between them. If the deceased leaves behind the daughter of the son of his daughter and the daughter of the daughter of his son from the same grandmother and the daughter of another daughter of his son, then the wealth is divided into six shares: two shares for the daughter of the son of the daughter, one share for the daughter of the daughter's son, and three shares for the other daughter of the daughter's son. If the deceased leaves behind the daughter of the daughter of his son's daughter and the daughter of his brother, the wealth goes to the daughter of the daughter of his son's daughter. If the deceased leaves behind the son of his maternal aunt and the maternal uncle of his mother and the paternal uncle of his mother, the wealth goes to the son of his maternal aunt. If the deceased leaves behind daughters of his maternal aunt and sons of his maternal aunt and a wife, the wife receives one-fourth, and the remainder is divided equally among the sons and daughters of the maternal aunt without any distinction between male and female. If the deceased leaves behind three maternal aunts from different lineages, the maternal aunt from the mother's side receives one-sixth, and the remainder goes to the maternal aunt from both the father and the mother, while the maternal aunt from the father's side is excluded. If the deceased leaves behind three maternal uncles from different lineages and three maternal aunts from different lineages, the maternal uncles and maternal aunts from the mother's side receive one-third divided equally, and the remainder goes to the maternal uncles and maternal aunts from both the father and the mother, while the maternal uncles and maternal aunts from the father's side are excluded. If the deceased leaves behind the maternal aunt of his mother and the maternal uncle of his mother, the wealth is divided equally between them. If the deceased leaves behind the daughter of his maternal uncle and the daughter of his maternal aunt and a maternal aunt from the mother's side, the wealth is divided equally between the daughter of the maternal uncle and the daughter of the maternal aunt, and the maternal aunt from the mother's side is excluded. If the deceased leaves behind a maternal uncle and a maternal aunt, the wealth is divided equally between them. If the deceased leaves behind a paternal cousin and a maternal cousin, the paternal cousin receives two-thirds, and the maternal cousin receives one-third. If the deceased leaves behind the son of his maternal aunt and the daughter of his paternal aunt, the wealth is divided between them, with the male receiving twice the share of the female. If the deceased leaves behind the maternal aunt of his mother and the paternal aunt of his father, the maternal aunt of his mother receives one-third, and the paternal aunt of his father receives two-thirds. If the deceased leaves behind a maternal uncle and a paternal uncle, the maternal uncle receives one-third, and the paternal uncle receives two-thirds. If the deceased leaves behind a son of his sister from the mother's side and the daughter of his brother from the mother's side, the wealth is divided equally between them. Likewise, if the deceased leaves behind a daughter of his sister from the mother's side and a son of his brother from the mother's side, the wealth is divided equally between them, as males and females from the mother's side inherit equally.

5652 - رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنِ اَلْحَسَنِ بْنِ اَلْحَكَمِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : فِي رَجُلٍ تَرَكَ خَالَتَيْهِ وَ مَوَالِيَهُ قَالَ " "أُولُوا اَلْأَرْحٰامِ بَعْضُهُمْ أَوْلىٰ بِبَعْضٍ" اَلْمَالُ بَيْنَ اَلْخَالَتَيْنِ".

Hadith.5652 - Ahmad ibn Muhammad ibn Isa narrated from Muhammad ibn Sahl, from Al-Hasan ibn Al-Hakam, from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) that he said regarding a man who left behind two maternal aunts and his freed slaves: "Those who are related by blood are more entitled to inherit from each other." The wealth is to be divided between the two maternal aunts.

5653 - وَ سَأَلَ عَلِيُّ بْنُ يَقْطِينٍ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ : عَنِ اَلرَّجُلِ يَمُوتُ وَ يَدَعُ أُخْتَهُ وَ مَوَالِيَهُ قَالَ "اَلْمَالُ لِأُخْتِهِ". وَ مَتَى تَرَكَ الرَّجُلُ ذَا رَحِمٍ مَنْ كَانَ ذَكَراً كَانَ أَوْ أُنْثَى ابْنَةَ أُخْتٍ أَوِ ابْنَةَ ابْنَةٍ أَوِ ابْنَةَ خَالٍ أَوِ ابْنَةَ خَالَةٍ أَوِ ابْنَةَ عَمٍّ أَوِ ابْنَةَ عَمَّةٍ أَوْ أَبْعَدَ مِنْهُمْ فَالْمَالُ كُلُّهُ لِذَوِي الْأَرْحَامِ وَ إِنْ سَفَلُوا وَ لَا يَرِثُ الْمَوَالِي مَعَ أَحَدٍ مِنْهُمْ شَيْئاً لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ ذَكَرَهُمْ وَ فَرَضَ لَهُمْ وَ أَخْبَرَ أَنَّهُمْ أَوْلَى فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ۝ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‌ بِبَعْضٍ فِي كِتابِ اللَّهِ‌ ۝ وَ لَمْ يَذْكُرِ الْمَوَالِيَ.

Hadith.5653 - Ali ibn Yaqteen asked Abu Al-Hasan (as) about a man who dies and leaves behind his sister and his freed slaves. Imam (as) said: "The wealth belongs to his sister."

5654 - وَ قَدْ رَوَى جَابِرٌ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : "أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يُعْطِي أُولِي اَلْأَرْحَامِ دُونَ اَلْمَوَالِي".

Hadith.5654 - Jabir narrated from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) that: "Imam Ali ibn Abi Talib (as) used to give inheritance to the blood relatives over the freed slaves."

5655 - وَ رَوَوْا عَنْ حَنَانٍ قَالَ كُنْتُ جَالِساً عِنْدَ سُوَيْدِ بْنِ غَفَلَةَ : فَجَاءَهُ رَجُلٌ فَسَأَلَهُ عَنِ اِبْنَةٍ وَ اِمْرَأَةٍ وَ مَوَالٍ فَقَالَ أُخْبِرُكَ فِيهَا بِقَضَاءِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ جَعَلَ "لِلاِبْنَةِ اَلنِّصْفَ وَ لِلْمَرْأَةِ اَلثُّمُنَ" وَ رَدَّ مَا بَقِيَ عَلَى اَلاِبْنَةِ وَ لَمْ يُعْطِ اَلْمَوَالِيَ شَيْئاً.

Hadith.5655 - They narrated from Hanan who said: I was sitting with Suwayd ibn Ghafalah when a man came to him and asked about the inheritance of a daughter, a wife, and freed slaves. Suwayd said: "I will inform you of the ruling of Imam Ali ibn Abi Talib (as) regarding this matter. Imam Ali ibn Abi Talib (as) allocated half of the inheritance to the daughter and one-eighth to the wife, and Imam (as) returned what remained to the daughter, giving nothing to the freed slaves."

إِذَا تَرَكَ الرَّجُلُ مَوْلًى مُنْعِماً أَوْ مُنْعَماً عَلَيْهِ‌ وَ لَمْ يَتْرُكْ وَارِثاً غَيْرَهُ فَالْمَالُ لَهُ فَإِنْ تَرَكَ مَوَالِيَ مُنْعِمِينَ أَوْ مُنْعَماً عَلَيْهِمْ رِجَالًا وَ نِسَاءً فَالْمَالُ بَيْنَهُمْ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ فَإِنْ تَرَكَ بَنِي وَ بَنَاتِ مَوْلَاهُ الْمُنْعِمِ أَوِ الْمُنْعَمِ عَلَيْهِ وَ لَمْ يَتْرُكْ وَارِثاً غَيْرَهُمْ فَالْمَالُ لِبَنِي وَ بَنَاتِ مَوْلَاهُ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ لِأَنَّ الْوَلَاءَ لُحْمَةٌ كَلُحْمَةِ النَّسَبِ وَ مَتَى خَلَّفَ وَارِثاً مِنْ ذَوِي الْأَرْحَامِ مِمَّنْ قَرُبَ نَسَبُهُ أَوْ بَعُدَ وَ تَرَكَ مَوْلَاهُ الْمُنْعِمَ أَوِ الْمُنْعَمَ عَلَيْهِ فَالْمَالُ لِلْوَارِثِ مِنْ ذَوِي الْأَرْحَامِ وَ لَيْسَ لِلْمَوْلَى شَيْ‌ءٌ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ ۝ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‌ بِبَعْضٍ فِي كِتابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَ الْمُهاجِرِينَ إِلَّا أَنْ تَفْعَلُوا إِلى‌ أَوْلِيائِكُمْ ۝ مَعْرُوفاً يَعْنِي الْوَصِيَّةَ لَهُمْ بِشَيْ‌ءٍ أَوْ هِبَةَ الْوَرَثَةِ لَهُمْ مِنَ الْمِيرَاثِ شَيْئاً.

If a man leaves behind a benefactor or a person upon whom he has bestowed favors and has no other heir, the wealth belongs to that individual. However, if he leaves behind multiple benefactors or those upon whom favors were bestowed, both men and women, the wealth is to be divided among them, with the male receiving the share equal to that of two females. If he leaves behind the sons and daughters of his benefactor or the one upon whom he bestowed favors, and there is no other heir, the wealth belongs to the sons and daughters of his benefactor, with the male receiving the share equal to that of two females. This is because the bond of loyalty (wala') is like the bond of kinship. However, if he leaves behind an heir from his blood relatives, whether closely or distantly related, along with his benefactor or the one upon whom he bestowed favors, the wealth belongs to the blood relative, and the benefactor receives nothing. This is because Allah (swt), the Mighty and Majestic, says: "Those who are related by blood are more entitled to inherit from each other in the Book of Allah (swt) than the believers and the emigrants, except that you do kindness to your allies," (Surah Al-Ahzab 33:6), This meaning through a will for them or by the heirs gifting them something from the inheritance.

5656 - رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَبْدِ اَلرَّحْمَنِ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقَوْمِ يَغْرَقُونَ فِي اَلسَّفِينَةِ أَوْ يَقَعُ عَلَيْهِمُ اَلْبَيْتُ فَيَمُوتُونَ وَ لاَ يُعْلَمُ أَيُّهُمْ مَاتَ قَبْلَ صَاحِبِهِ قَالَ "يُوَرَّثُ بَعْضُهُمْ مِنْ بَعْضٍ"

Hadith.5656 - Ibn Mahbub narrated from Abdur Rahman who said: I asked Abu Abdullah (as) about a group of people who drown in a ship or a house collapses on them, causing their death, and it is not known who among them died first. Imam (as) said: "They inherit from one another."

5657 - وَ رَوَى عَلِيُّ بْنُ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنِ اَلْفَضْلِ بْنِ عَبْدِ اَلْمَلِكِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي اِمْرَأَةٍ وَ زَوْجِهَا سَقَطَ عَلَيْهِمَا بَيْتٌ قَالَ "تُوَرَّثُ اَلْمَرْأَةُ مِنَ اَلرَّجُلِ ثُمَّ يُوَرَّثُ اَلرَّجُلُ مِنَ اَلْمَرْأَةِ".

Hadith.5657 - Ali ibn Mahziyar narrated from Fadalah, from Aban, from Al-Fadl ibn Abdul Malik, from Abu Abdullah (as) regarding a woman and her husband upon whom a house collapsed. Imam (as) said: "The woman inherits from the man, and then the man inherits from the woman."

5658 - وَ رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ وَ اِمْرَأَةٍ اِنْهَدَمَ عَلَيْهِمَا بَيْتٌ فَقَتَلَهُمَا وَ لاَ يُدْرَى أَيُّهُمَا مَاتَ قَبْلَ صَاحِبِهِ فَقَالَ "يُوَرَّثُ كُلُّ وَاحِدٍ مِنْهُمَا مِنْ زَوْجِهِ كَمَا فَرَضَ اَللَّهُ عَزَّ وَ جَلَّ لِوَرَثَتِهِمَا" ".

Hadith.5658 - Asim ibn Humeid narrated from Muhammad ibn Qays, from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: "The Commander of the Faithful (as) ruled regarding a man and a woman upon whom a house collapsed, causing their death, and it was not known which of them died first. Imam (as) said: 'Each of them inherits from their spouse according to what Allah (swt), the Mighty and Majestic, has prescribed for their heirs.'"

5659 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَلرَّحْمَنِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ بَيْتٍ وَقَعَ عَلَى قَوْمٍ مُجْتَمِعِينَ فَلاَ يُدْرَى أَيُّهُمْ مَاتَ قَبْلَ صَاحِبِهِ قَالَ "يُوَرَّثُ بَعْضُهُمْ مِنْ بَعْضٍ" قُلْتُ إِنَّ أَبَا حَنِيفَةَ أَدْخَلَ فِيهَا قَالَ "وَ مَا أَدْخَلَ فِيهَا" قُلْتُ قَالَ لَوْ أَنَّ رَجُلَيْنِ لِأَحَدِهِمَا مِائَةُ أَلْفٍ وَ اَلْآخَرُ لَيْسَ لَهُ شَيْءٌ وَ كَانَا فِي سَفِينَةٍ فَغَرِقَا وَ لَمْ يُدْرَ أَيُّهُمَا مَاتَ أَوَّلاً كَانَ اَلْمِيرَاثُ لِوَرَثَةِ اَلَّذِي لَيْسَ لَهُ شَيْءٌ وَ لَمْ يَكُنْ لِوَرَثَةِ اَلَّذِي لَهُ اَلْمَالُ شَيْءٌ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "لَقَدْ سَمِعَهَا وَ هُوَ هَكَذَا".

Hadith.5659 - Muhammad ibn Abi Umayr narrated from Abdur Rahman, from Abu Abdullah (as), who said: I asked Imam (as) about a house that collapsed on a group of people gathered together, and it was not known who among them died first. Imam (as) said: "They inherit from one another." I said: "Abu Hanifah has given a different ruling regarding this." Imam (as) asked: "And what did he say?" I replied: "He said that if two men were on a ship, one of whom had one hundred thousand (in wealth) and the other had nothing, and the ship sank, and it was not known which of them died first, the inheritance would go to the heirs of the one who had nothing, and the heirs of the wealthy one would receive nothing." Abu Abdullah (as) said: "Indeed, he has heard it, and it is exactly as it should be."

5660 - وَ رَوَى حَمَّادُ بْنُ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ اَلْمُخْتَارِ قَالَ : دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَهُ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "مَا تَقُولُ فِي بَيْتٍ سَقَطَ عَلَى قَوْمٍ فَبَقِيَ مِنْهُمْ صَبِيَّانِ أَحَدُهُمَا حُرٌّ وَ اَلْآخَرُ مَمْلُوكٌ لِصَاحِبِهِ فَلَمْ يُعْرَفِ اَلْحُرُّ مِنَ اَلْمَمْلُوكِ" فَقَالَ أَبُو حَنِيفَةَ يُعْتَقُ نِصْفُ هَذَا وَ نِصْفُ هَذَا وَ يُقْسَمُ اَلْمَالُ بَيْنَهُمَا نِصْفَانِ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "لَيْسَ كَذَلِكَ لَكِنَّهُ يُقْرَعُ بَيْنَهُمَا فَمَنْ أَصَابَتْهُ اَلْقُرْعَةُ فَهُوَ اَلْحُرُّ وَ يُعْتَقُ هَذَا فَيُجْعَلُ مَوْلًى لَهُ".

Hadith.5660 - Hammad ibn Isa narrated from Al-Husayn ibn Al-Mukhtar, who said: Abu Hanifah entered upon Abu Abdullah (as), and Abu Abdullah (as) asked him: "What do you say about a house that collapsed on a group of people, leaving behind two boys - one of them is free and the other is a slave belonging to the free one - but it is not known which is the free one and which is the slave?" Abu Hanifah replied: "Half of this one and half of that one should be freed, and the wealth should be divided equally between them." Abu Abdullah (as) said: "It is not so. Rather, a draw (lot) should be cast between them, and the one upon whom the lot falls is the free one, and the other is freed and made his client (mawla)."

5661 - رَوَى حَرِيزٌ عَنِ اَلْفُضَيْلِ قَالَ: سَأَلَ اَلْحَكَمُ بْنُ عُتَيْبَةَ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّبِيِّ يَسْقُطُ مِنْ أُمِّهِ غَيْرَ مُسْتَهِلٍّ أَ يُوَرَّثُ فَأَعْرَضَ عَنْهُ فَأَعَادَ عَلَيْهِ فَقَالَ "إِذَا تَحَرَّكَ تَحَرُّكاً بَيِّناً وُرِّثَ فَإِنَّهُ رُبَّمَا كَانَ أَخْرَسَ".

Hadith.5661 - Hariz narrated from Al-Fudayl who said: Al-Hakam ibn Utaibah asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a child who is born from his mother without letting out a cry - does he inherit? Imam (as) turned away from him. When he repeated the question, Imam (as) said: "If the child moves with clear movement, he inherits, for it is possible that he may be mute."

5662 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ سَوَّارٍ عَنِ اَلْحَسَنِ قَالَ : إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ لَمَّا هَزَمَ طَلْحَةَ وَ اَلزُّبَيْرَ أَقْبَلَ اَلنَّاسُ مُنْهَزِمِينَ فَمَرُّوا بِامْرَأَةٍ حَامِلٍ عَلَى ظَهْرِ اَلطَّرِيقِ فَفَزِعَتْ مِنْهُمْ فَطَرَحَتْ مَا فِي بَطْنِهَا حَيّاً فَاضْطَرَبَ حَتَّى مَاتَ ثُمَّ مَاتَتِ اَلْمَرْأَةُ مِنْ بَعْدِهِ قَالَ فَمَرَّ بِهَا عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ وَ أَصْحَابُهُ وَ هِيَ مَطْرُوحَةٌ وَ وَلَدُهَا عَلَى اَلطَّرِيقِ قَالَ فَسَأَلَهُمْ عَنْ أَمْرِهَا فَقَالُوا لَهُ إِنَّهَا كَانَتْ حَامِلاً فَفَزِعَتْ حِينَ رَأَتِ اَلْقِتَالَ وَ اَلْهَزِيمَةَ فَسَأَلَهُمْ "أَيُّهُمَا مَاتَ قَبْلَ صَاحِبِهِ" فَقَالُوا إِنَّ اِبْنَهَا مَاتَ قَبْلَهَا قَالَ فَدَعَا زَوْجَهَا أَبَا اَلْغُلاَمِ اَلْمَيِّتِ فَوَرَّثَهُ مِنِ اِبْنِهِ ثُلُثَيِ اَلدِّيَةِ وَ وَرَّثَ أُمَّهُ اَلْمَيِّتَةَ ثُلُثَ اَلدِّيَةِ قَالَ ثُمَّ وَرَّثَ اَلزَّوْجَ مِنِ اِمْرَأَتِهِ اَلْمَيِّتَةِ نِصْفَ اَلدِّيَةِ اَلَّتِي وَرِثَتْهَا مِنِ اِبْنِهَا اَلْمَيِّتِ وَ وَرَّثَ قَرَابَةَ اَلْمَيِّتَةِ اَلْبَاقِيَ قَالَ ثُمَّ وَرَّثَ اَلزَّوْجَ أَيْضاً مِنْ دِيَةِ اَلْمَرْأَةِ اَلْمَيِّتَةِ نِصْفَ اَلدِّيَةِ وَ هُوَ أَلْفَانِ وَ خَمْسُمِائَةِ دِرْهَمٍ وَ ذَلِكَ أَنَّهُ لَمْ يَكُنْ لَهَا وَلَدٌ غَيْرُ اَلَّذِي رَمَتْ بِهِ حِينَ فَزِعَتْ وَ وَرَّثَ قَرَابَةَ اَلْمَيِّتِ اَلْبَاقِيَ قَالَ فَوَدَى ذَلِكَ كُلَّهُ مِنْ بَيْتِ مَالِ اَلْبَصْرَةِ.

Hadith.5662 - Al-Hasan ibn Mahbub narrated from Hammad ibn Isa, from Sawwar, from Al-Hasan, who said: 'When Imam Ali ibn Abi Talib (as) defeated Talhah and Al-Zubayr, the people fled in retreat. As they were fleeing, they passed by a pregnant woman on the roadside. She was frightened by them and miscarried her child, who was born alive but convulsed until he died. The woman herself also passed away shortly after. Imam Ali ibn Abi Talib (as) and his companions passed by her as she lay there with her child on the road. Imam (as) asked them about her situation, and they told him that she was pregnant and had been terrified when she saw the battle and the retreat. Imam Ali ibn Abi Talib (as) asked them: "Which of the two died first?" They replied: "Her child died before her." Imam Ali ibn Abi Talib (as) then summoned her husband, the father of the deceased child, and allotted him two-thirds of the blood money (diyyah) for his son and gave the mother of the deceased child one-third of the diyyah. Then, he granted the husband half of the diyyah that his wife had inherited from their deceased son, and the remaining portion was given to the relatives of the deceased woman. Imam Ali ibn Abi Talib (as) also allotted the husband half of the diyyah for his deceased wife, amounting to two thousand five hundred dirhams, because she had no child other than the one she miscarried due to her fright. The remaining portion of the diyyah was given to the relatives of the deceased woman. Imam Ali ibn Abi Talib (as) ordered that all of this compensation be paid from the treasury of Basra.

5663 - رَوَى اَلنَّضْرُ بْنُ سُوَيْدٍ عَنِ اَلْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : أَنَّهُ سَأَلَهُ عَنِ اَلصَّبِيِّ يُزَوَّجُ اَلصَّبِيَّةَ هَلْ يَتَوَارَثَانِ فَقَالَ "إِذَا كَانَ أَبَوَاهُمَا اَللَّذَانِ زَوَّجَاهُمَا فَنَعَمْ".

Hadith.5663 - Al-Nadr ibn Suwayd narrated from Al-Qasim ibn Sulayman, from Ubayd ibn Zurarah, who said: He asked Abu Abdullah (as) about a boy being married to a girl - do they inherit from one another? Imam (as) said: "If it was their parents who arranged their marriage, then yes, they do inherit from each other."

5664 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَلْعَزِيزِ اَلْعَبْدِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : فِي اَلرَّجُلِ يُزَوِّجُ اِبْنَهُ يَتِيمَةً فِي حَجْرِهِ وَ اِبْنُهُ مُدْرِكٌ وَ اَلْيَتِيمَةُ غَيْرُ مُدْرِكَةٍ قَالَ "نِكَاحُهُ جَائِزٌ عَلَى اِبْنِهِ فَإِنْ مَاتَ عُزِلَ مِيرَاثُهَا مِنْهُ حَتَّى تُدْرِكَ فَإِذَا أَدْرَكَتْ حُلِّفَتْ بِاللَّهِ مَا دَعَاهَا إِلَى أَخْذِ اَلْمِيرَاثِ إِلاَّ رِضَاهَا بِالنِّكَاحِ ثُمَّ يُدْفَعُ إِلَيْهَا اَلْمِيرَاثُ وَ نِصْفُ اَلْمَهْرِ" قَالَ "فَإِنْ مَاتَتْ هِيَ قَبْلَ أَنْ تُدْرِكَ وَ قَبْلَ أَنْ يَمُوتَ اَلزَّوْجُ لَمْ يَرِثْهَا اَلزَّوْجُ لِأَنَّ لَهَا اَلْخِيَارَ عَلَيْهِ إِذَا أَدْرَكَتْ وَ لاَ خِيَارَ لَهُ عَلَيْهَا".

Hadith.5664 - Al-Hasan ibn Mahbub narrated from Abdul Aziz Al-Abdi, from Ubayd ibn Zurarah, from Abu Abdullah (as), who said regarding a man who marries his son to an orphan girl under his care while his son is of legal age and the orphan girl has not yet reached maturity: "The marriage is valid for his son. However, if the son dies, her inheritance from him is withheld until she reaches maturity. Once she matures, she must swear by Allah (swt) that nothing motivated her to claim the inheritance except her acceptance of the marriage. Then, the inheritance and half of the dowry are given to her." Imam (as) further said: "But if she dies before reaching maturity and before the husband dies, the husband does not inherit from her because she has the right to choose (whether to accept the marriage) upon reaching maturity, while he has no such right over her."

5665 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ رِبَاطٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ قَالَ : قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْغُلاَمُ لَهُ عَشْرُ سِنِينَ فَيُزَوِّجُهُ أَبُوهُ فِي صِغَرِهِ أَ يَجُوزُ طَلاَقُهُ وَ هُوَ اِبْنُ عَشْرِ سِنِينَ قَالَ فَقَالَ "أَمَّا اَلتَّزْوِيجُ فَصَحِيحٌ وَ أَمَّا طَلاَقُهُ فَيَنْبَغِي أَنْ تُحْبَسَ عَلَيْهِ اِمْرَأَتُهُ حَتَّى يُدْرِكَ فَيُعْلَمَ أَنَّهُ كَانَ قَدْ طَلَّقَ فَإِنْ أَقَرَّ بِذَلِكَ وَ أَمْضَاهُ فَهِيَ وَاحِدَةٌ بَائِنَةٌ وَ هُوَ خَاطِبٌ مِنَ اَلْخُطَّابِ وَ إِنْ أَنْكَرَ ذَلِكَ وَ أَبَى أَنْ يُمْضِيَهُ فَهِيَ اِمْرَأَتُهُ" قُلْتُ فَإِنْ مَاتَتْ أَوْ مَاتَ فَقَالَ "يُوقَفُ اَلْمِيرَاثُ حَتَّى يُدْرِكَ أَيُّهُمَا بَقِيَ ثُمَّ يُحَلَّفُ بِاللَّهِ مَا دَعَاهُ إِلَى أَخْذِ اَلْمِيرَاثِ إِلاَّ اَلرِّضَا بِالنِّكَاحِ وَ يُدْفَعُ إِلَيْهِ اَلْمِيرَاثُ".

Hadith.5665 - Al-Hasan ibn Mahbub narrated from Ali ibn Al-Hasan ibn Ribaat, from Ibn Muskan, from Al-Halabi, who said: I asked Abu Abdullah (as) about a boy who is ten years old and his father marries him off while he is still young. Is his divorce valid if he divorces at the age of ten? Imam (as) replied: "As for the marriage, it is valid. However, regarding the divorce, his wife should remain with him until he reaches maturity. Then it should be determined whether he had indeed divorced her. If he acknowledges it and affirms it, then it counts as one irrevocable divorce (ba'inah), and he becomes one of the suitors. But if he denies it and refuses to affirm it, then she remains his wife." I asked: "What if she dies or he dies?" Imam (as) said: "The inheritance is to be withheld until the surviving one reaches maturity. Then, he must swear by Allah (swt) that nothing led him to claim the inheritance except his acceptance of the marriage, and the inheritance will then be given to him."

5666 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِذَا طَلَّقَ اَلرَّجُلُ اِمْرَأَتَهُ تَوَارَثَا مَا كَانَتْ فِي اَلْعِدَّةِ فَإِذَا طَلَّقَهَا اَلتَّطْلِيقَةَ اَلثَّالِثَةَ فَلَيْسَ لَهُ عَلَيْهَا اَلرَّجْعَةُ وَ لاَ مِيرَاثَ بَيْنَهُمَا".

Hadith.5666 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab, from Zurarah, from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: "When a man divorces his wife, they inherit from one another as long as she is in her waiting period (iddah). However, if he divorces her for the third time, he has no right to take her back, and there is no inheritance between them."

5667 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ اَلْحَنَّاطِ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ تَزَوَّجَ فِي مَرَضِهِ فَقَالَ "إِذَا دَخَلَ بِهَا فَمَاتَ فِي مَرَضِهِ وَرِثَتْهُ وَ إِنْ لَمْ يَدْخُلْ بِهَا لَمْ تَرِثْهُ وَ نِكَاحُهُ بَاطِلٌ".

Hadith.5667 - Al-Hasan ibn Mahbub narrated from Abu Walad Al-Hannat, who said: I asked Abu Abdullah (as) about a man who married during his illness. Imam (as) said: "If he consummated the marriage with her and then died during his illness, she inherits from him. However, if he did not consummate the marriage with her, she does not inherit from him, and the marriage is invalid."

5668 - وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي اَلْعَبَّاسِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِذَا طَلَّقَ اَلرَّجُلُ اَلْمَرْأَةَ فِي مَرَضِهِ وَرِثَتْهُ مَا دَامَ فِي مَرَضِهِ ذَلِكَ وَ إِنِ اِنْقَضَتْ عِدَّتُهَا إِلاَّ أَنْ يَصِحَّ مِنْهُ " قُلْتُ فَإِنْ طَالَ بِهِ اَلْمَرَضُ قَالَ "تَرِثُهُ مَا بَيْنَهُ وَ بَيْنَ سَنَةٍ".

Hadith.5668 - Ibn Abi Umayr narrated from Jamil ibn Darraj, from Abu Al-Abbas, from Abu Abdullah (as), who said: "If a man divorces his wife while he is ill, she inherits from him as long as he remains in that illness, even if her waiting period (iddah) has ended - unless he recovers from his illness." I asked: "What if his illness lasts for a long time?" Imam (as) replied: "She inherits from him for up to one year."

5669 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سُئِلَ عَنْ رَجُلٍ يَحْضُرُهُ اَلْمَوْتُ فَيُطَلِّقُ اِمْرَأَتَهُ هَلْ يَجُوزُ طَلاَقُهُ قَالَ "نَعَمْ وَ هِيَ تَرِثُهُ وَ إِنْ مَاتَتْ لَمْ يَرِثْهَا".

Hadith.5669 - Hammad narrated from Al-Halabi, from Abu Abdullah (as), who was asked about a man who is on his deathbed and divorces his wife - whether his divorce is valid. Imam (as) said: "Yes, it is valid, and she will inherit from him. However, if she dies, he does not inherit from her."

5670 - وَ رَوَى صَالِحُ بْنُ سَعِيدٍ عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ مَا اَلْعِلَّةُ اَلَّتِي مِنْ أَجْلِهَا إِذَا طَلَّقَ اَلرَّجُلُ اِمْرَأَتَهُ وَ هُوَ مَرِيضٌ فِي حَالِ اَلْإِضْرَارِ وَرِثَتْهُ وَ لَمْ يَرِثْهَا فَقَالَ "هُوَ اَلْإِضْرَارُ وَ مَعْنَى اَلْإِضْرَارِ مَنْعُهُ إِيَّاهَا مِيرَاثَهَا مِنْهُ فَأُلْزِمَ اَلْمِيرَاثَ عُقُوبَةً".

Hadith.5670 - Salih ibn Said narrated from Yunus, from some of his companions, from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who said: I asked Imam (as): "What is the reason that when a man divorces his wife while he is ill in a state of harm (idrar), she inherits from him, but he does not inherit from her?" He (as) replied: "It is due to the harm. The meaning of harm here is his intention to prevent her from inheriting from him, so he was held accountable by being obligated to allow her inheritance as a form of punishment."

5671 - وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلرَّجُلِ يَتَزَوَّجُ اَلْمَرْأَةَ ثُمَّ يَمُوتُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَقَالَ "لَهَا اَلْمِيرَاثُ كَامِلاً وَ عَلَيْهَا اَلْعِدَّةُ أَرْبَعَةُ أَشْهُرٍ وَ عَشْراً وَ إِنْ كَانَ سَمَّى لَهَا مَهْراً يَعْنِي صَدَاقاً فَلَهَا نِصْفُهُ وَ إِنْ لَمْ يَكُنْ سَمَّى لَهَا مَهْراً فَلاَ مَهْرَ لَهَا".

Hadith.5671 - Al-Hasan ibn Mahbub narrated from Al-Ala, from Muhammad ibn Muslim, from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: I asked Imam (as) about a man who marries a woman and then dies before consummating the marriage with her. Imam (as) said: "She is entitled to the full inheritance, and she must observe the waiting period (iddah) of four months and ten days. If he had specified a dowry (mahr) for her, she is entitled to half of it. However, if he had not specified a dowry, then she is not entitled to any dowry."

5672 - وَ قَالَ عَلَيْهِ اَلسَّلاَمُ فِي حَدِيثٍ آخَرَ : "إِنْ كَانَ دَخَلَ بِهَا فَلَهَا اَلصَّدَاقُ كَامِلاً".

Hadith.5672 - And Imam (as) said in another narration: "If he had consummated the marriage with her, then she is entitled to the full dowry (ṣadaq)."

5673 - وَ رَوَى اِبْنُ أَبِي نَصْرٍ عَنْ عَبْدِ اَلْكَرِيمِ بْنِ عَمْرٍو عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : قُلْتُ لَهُ رَجُلٌ تَزَوَّجَ اِمْرَأَةً بِحُكْمِهَا فَمَاتَ قَبْلَ أَنْ تَحْكُمَ قَالَ "لَيْسَ لَهَا صَدَاقٌ وَ هِيَ تَرِثُهُ".

Hadith.5673 - Ibn Abi Nasr narrated from Abdul Karim ibn Amr, from Muhammad ibn Muslim, from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), who said: I asked Imam (as) about a man who married a woman according to her own condition (by her terms), but he died before she could set the conditions. Imam (as) said: "She is not entitled to a dowry (ṣadaq), but she inherits from him."

5674 - رَوَى صَفْوَانُ بْنُ يَحْيَى عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ : سَأَلْتُهُ عَنِ اَلْمَخْلُوعِ يَتَبَرَّأُ مِنْهُ أَبُوهُ عِنْدَ اَلسُّلْطَانِ وَ مِنْ مِيرَاثِهِ وَ جَرِيرَتِهِ لِمَنْ مِيرَاثُهُ فَقَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "هُوَ لِأَقْرَبِ اَلنَّاسِ إِلَى أَبِيهِ".

Hadith.5674 - Safwan ibn Yahya narrated from Ibn Muskan, from Abu Basir, who said: I asked Imam (as) about a disowned son (makhlooh) whose father publicly renounces him before the authorities and disclaims both his inheritance and responsibility for his actions. I asked: "Who inherits from him (the father)?" Imam (as) replied: "Imam Ali ibn Abi Talib (as) ruled: 'His inheritance goes to the closest relatives of his father.'"

5675 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اِبْنِ مِهْزَمٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : "لاَ يُوَرَّثُ اَلْحَمِيلُ إِلاَّ بِبَيِّنَةٍ" قَالَ "وَ اَلْحَمِيلُ هُوَ اَلَّذِي تَأْتِي بِهِ اَلْمَرْأَةُ حُبْلَى قَدْ سُبِيَتْ وَ هِيَ حُبْلَى فَيَعْرِفُهُ بِذَلِكَ بَعْدُ أَبُوهُ أَوْ أَخُوهُ".

Hadith.5675 - Al-Hasan ibn Mahbub narrated from Ibn Mihzam, from Talhah ibn Zayd, who said that Abu Abdullah (as) said: "Child in the womb (hamil) will not inherit except with clear evidence." Imam (as) explained: "The hamil is the child carried by a pregnant woman who was captured while pregnant, and later the father or the brother recognizes the child as theirs."

5676 - وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَنِ اَلْحَمِيلِ فَقَالَ "وَ أَيُّ شَيْءٍ اَلْحَمِيلُ" فَقُلْتُ اَلْمَرْأَةُ تُسْبَى مِنْ أَرْضِهَا مَعَهَا اَلْوَلَدُ اَلصَّغِيرُ فَتَقُولُ هُوَ اِبْنِي وَ اَلرَّجُلُ يُسْبَى فَيَلْقَى أَخَاهُ فَيَقُولُ هُوَ أَخِي لَيْسَ لَهُمَا بَيِّنَةٌ إِلاَّ قَوْلُهُمَا قَالَ "فَمَا يَقُولُ فِيهِ اَلنَّاسُ عِنْدَكُمْ" قُلْتُ لاَ يُوَرِّثُونَهُ إِذَا لَمْ يَكُنْ لَهُمَا عَلَى وِلاَدَتِهِ بَيِّنَةٌ إِنَّمَا كَانَ وِلاَدَتُهُ فِي اَلشِّرْكِ قَالَ "سُبْحَانَ اَللَّهِ إِذَا جَاءَتْ بِابْنِهَا لَمْ تَزَلْ مُقِرَّةً بِهِ وَ إِذَا عَرَفَ أَخَاهُ وَ كَانَ ذَلِكَ فِي صِحَّةٍ مِنْهُمَا لَمْ يَزَالاَ مُقِرَّيْنِ بِذَلِكَ وَرِثَ بَعْضُهُمْ بَعْضاً".

Hadith.5676 - Safwan ibn Yahya narrated from Abdur Rahman ibn Al-Hajjaj, who said: I asked Abu Abdullah (as) about the hamil (the child in the womb). Imam (as) asked: "And what is the hamil?" I said: "A woman is captured from her land along with her young child, and she claims, 'This is my son.' Similarly, a man is captured and meets his brother, claiming, 'This is my brother,' but they have no evidence except their word." Imam (as) then asked: "And what do the people among you say about this?" I replied: "They do not allow inheritance unless they have proof of the child's birth, especially if the birth occurred during the period of disbelief (before Islam)." Imam (as) said: "Glory be to Allah (swt)! If she continuously acknowledges the child as hers, and if he recognizes his brother, and both of them were sound in mind and body when making such claims, they will both remain firm in their acknowledgment, and they will inherit from one another."

5677 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِنَّ رَجُلاً مِنَ اَلْأَنْصَارِ أَتَى أَبِي عَلَيْهِ اَلسَّلاَمُ فَقَالَ إِنِّي اُبْتُلِيتُ بِأَمْرٍ عَظِيمٍ إِنَّ لِي جَارِيَةً كُنْتُ أَطَأُهَا فَوَطِئْتُهَا يَوْماً وَ خَرَجْتُ فِي حَاجَةٍ لِي بَعْدَ مَا اِغْتَسَلْتُ مِنْهَا وَ نَسِيتُ نَفَقَةً لِي فَرَجَعْتُ إِلَى اَلْمَنْزِلِ لآِخُذَهَا فَوَجَدْتُ غُلاَمِي عَلَى بَطْنِهَا فَعَدَدْتُ لَهَا مِنْ يَوْمِي ذَلِكَ تِسْعَةَ أَشْهُرٍ فَوَلَدَتْ جَارِيَةً فَقَالَ "لاَ يَنْبَغِي لَكَ أَنْ تَقْرَبَهَا وَ لاَ أَنْ تَبِيعَهَا وَ لَكِنْ أَنْفِقْ عَلَيْهَا مِنْ مَالِكَ مَا دُمْتَ حَيّاً ثُمَّ أَوْصِ عِنْدَ مَوْتِكَ أَنْ يُنْفَقَ عَلَيْهَا مِنْ مَالِكَ حَتَّى يَجْعَلَ اَللَّهُ لَكَ وَ لَهَا مَخْرَجاً" ".

Hadith.5677 - Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan, from Abu Abdullah (as), who said: "A man from the Ansar came to my father (as) and said: 'I have been afflicted with a great matter. I had a maid whom I used to have relations with. One day, after being intimate with her, I went out for some of my needs after performing ghusl. I later realized I had forgotten some of my provisions, so I returned home to retrieve them and found my servant lying with her. I then counted nine months from that day, and she gave birth to a girl.' My father (as) said: 'It is not appropriate for you to approach her nor to sell her. However, spend on her from your wealth as long as you are alive, and when you die, bequeath that she continues to be provided for from your wealth until Allah (swt) grants you and her a way out.'"

5678 - وَ رُوِيَ عَنْ عَبْدِ اَلْحَمِيدِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ كَانَتْ لَهُ جَارِيَةٌ يَطَؤُهَا وَ كَانَتْ تَخْرُجُ فِي حَوَائِجِهِ فَحَمَلَتْ فَخَشِيَ أَنْ لاَ يَكُونَ اَلْحَمْلُ مِنْهُ كَيْفَ يَصْنَعُ أَ يَبِيعُ اَلْجَارِيَةَ وَ اَلْوَلَدَ فَقَالَ "يَبِيعُ اَلْجَارِيَةَ وَ لاَ يَبِيعُ اَلْوَلَدَ وَ لاَ يُوَرِّثُهُ شَيْئاً مِنْ مَالِهِ".

Hadith.5678 - It was narrated from Abdul Hamid, from Abu Abdullah (as), who said: I asked Imam (as) about a man who had a maid with whom he had intimate relations, and she would go out to fulfill his needs. She became pregnant, and he feared that the pregnancy might not be from him. What should he do? Should he sell the maid and the child? Imam (as) replied: "He may sell the maid, but he must not sell the child, nor should he give the child any share of his wealth through inheritance."

5679 - وَ رَوَى اَلْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ سُلَيْمٍ مَوْلَى طِرْبَالٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ كَانَ يَطَأُ جَارِيَةً لَهُ وَ أَنَّهُ كَانَ يَبْعَثُهَا فِي حَوَائِجِهِ وَ أَنَّهَا حَبِلَتْ وَ أَنَّهُ بَلَغَهُ عَنْهَا فَسَادٌ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "قُلْ لَهُ إِذَا وَلَدَتْ فَأَمْسِكِ اَلْوَلَدَ وَ لاَ تَبِعْهُ وَ اِجْعَلْ لَهُ نَصِيباً مِنْ دَارِكَ" قَالَ فَقِيلَ لَهُ رَجُلٌ كَانَ يَطَأُ جَارِيَةً لَهُ وَ لَمْ يَكُنْ يَبْعَثُهَا فِي حَوَائِجِهِ وَ أَنَّهُ اِتَّهَمَهَا وَ حَبِلَتْ فَقَالَ "إِذَا هِيَ وَلَدَتْ أَمْسَكَ اَلْوَلَدَ وَ لاَ يَبِيعُهُ وَ يَجْعَلُ لَهُ نَصِيباً مِنْ دَارِهِ وَ مَالِهِ لَيْسَ هَذِهِ مِثْلَ تِلْكَ".

Hadith.5679 - Al-Qasim ibn Muhammad narrated from Sulaym, the servant of Tirbal, from Hariz, from Abu Abdullah (as), regarding a man who used to have intimate relations with his maid and would also send her out to fulfill his needs. She became pregnant, and he heard rumors of her misconduct. Abu Abdullah (as) said: "Tell him that when she gives birth, he should keep the child and not sell it, and he should allocate a share for the child from his house." It was then said to Imam (as): "What about a man who had intimate relations with his maid but did not send her out for errands, yet he suspected her and she became pregnant?" Imam (as) replied: "When she gives birth, he should keep the child and not sell it, and he should allocate a share for the child from his house and wealth. This case is not like the previous one."

5680 - رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "أَيُّمَا رَجُلٍ أَقَرَّ بِوَلَدِهِ ثُمَّ اِنْتَفَى مِنْهُ فَلَيْسَ لَهُ ذَلِكَ وَ لاَ كَرَامَةَ يُلْحَقُ بِهِ وَلَدُهُ إِذَا كَانَ مِنِ اِمْرَأَتِهِ أَوْ وَلِيدَتِهِ".

Hadith.5680 - Hammad narrated from Al-Halabi, from Abu Abdullah (as), who said: "Any man who acknowledges his child and then later denies him has no right to do so, and he deserves no respect. His child will be attributed to him if the child is from his wife or his maidservant."