AL-KAFI VOLUME 5 Part 4

الكافي

AL-KAFI

ج 5

Volume 5

Part 4 out of 7

للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية

Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni

Well known as ‘The trustworthy of Al-Islam Al-Kulayni’

Who died in the year 329 H

AL-KAFI VOLUME 5 Part 4

Chapter 118 – The loan which attracts the benefit

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ غَيْرِهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَسْتَقْرِضُ مِنَ الرَّجُلِ قَرْضاً وَ يُعْطِيهِ الرَّهْنَ إِمَّا خَادِماً وَ إِمَّا آنِيَةً وَ إِمَّا ثِيَاباً فَيَحْتَاجُ إِلَى شَيْ‏ءٍ مِنْ مَنْفَعَتِهِ فَيَسْتَأْذِنُهُ فِيهِ فَيَأْذَنُ لَهُ قَالَ إِذَا طَابَتْ نَفْسُهُ فَلَا بَأْسَ قُلْتُ إِنَّ مَنْ عِنْدَنَا يَرْوُونَ أَنَّ كُلَّ قَرْضٍ يَجُرُّ مَنْفَعَةً فَهُوَ فَاسِدٌ فَقَالَ أَ وَ لَيْسَ خَيْرُ الْقَرْضِ مَا جَرَّ مَنْفَعَةً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim and someone else who said,

‘I asked Abu Abdullah^-asws about the man who borrowed a loan from the man and gave him the security deposit, either a servant, or a utensil, or clothes. So he (lender) was needy to the thing (deposited as security) for its benefits. So he sought permission with regards to it, so he (the borrower) permitted him. He^-asws said: ‘When he agreed himself, so there is no problem’. I said, ‘The ones among us are reporting that every loan which attracts benefits, so it is invalid’. So he^-asws said: ‘Or is it not the case that the best of the loans is what attracts a benefit?’[1]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ عَبْدَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْقَرْضِ يَجُرُّ الْمَنْفَعَةَ فَقَالَ خَيْرُ الْقَرْضِ الَّذِي يَجُرُّ الْمَنْفَعَةَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Ibn Bukeyr, from Muhammad Bin Abdat who said,

‘I asked Abu Abdullah^-asws about the loan which attracts the benefits. So he^-asws said: ‘The best of the loans is that which attracts the benefits’.[2]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بِشْرِ بْنِ مَسْلَمَةَ وَ غَيْرِ وَاحِدٍ عَمَّنْ أَخْبَرَهُمْ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَيْرُ الْقَرْضِ مَا جَرَّ مَنْفَعَةً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Bishr Bin Maslama, and someone else, from the one who informed him,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The best loan is what attracts the benefits’.[3]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ يَجِيئُنِي فَأَشْتَرِي لَهُ الْمَتَاعَ مِنَ النَّاسِ وَ أَضْمَنُ عَنْهُ ثُمَّ يَجِيئُنِي بِالدَّرَاهِمِ فَآخُذُهَا وَ أَحْبِسُهَا عَنْ صَاحِبِهَا وَ آخُذُ الدَّرَاهِمَ الْجِيَادَ وَ أُعْطِي دُونَهَا فَقَالَ إِذَا كَانَ يَضْمَنُ فَرُبَّمَا اشْتَدَّ عَلَيْهِ فَعَجَّلَ قَبْلَ أَنْ يَأْخُذَهُ وَ يَحْبِسُ بَعْدَ مَا يَأْخُذُ فَلَا بَأْسَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from safwan, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Al-Hassan^-asws about the man who came to me, so I bought goods for him from the people and I guaranteed on his behalf. Then he came to me with the Dirhams. I took and withheld them from their owner, then took the good quality Dirhams and gave them of lower quality. He^-asws (the Imam) said, ‘He guaranteed payment, perhaps it became severe upon him so he hurried to pay before he (the guarantor) asks for payment. He (the guarantor) withholds payment after receiving, it is not unlawful.’”.[4]

باب الرَّجُلِ يُعْطِي الدَّرَاهِمَ ثُمَّ يَأْخُذُهَا بِبَلَدٍ آخَرَ

Chapter 119 – The man gives the Dirhams, then takes them in another city

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ يُسْلِفُ الرَّجُلُ الرَّجُلَ الْوَرِقَ عَلَى أَنْ يَنْقُدَهَا إِيَّاهُ بِأَرْضٍ أُخْرَى وَ يَشْتَرِطُ عَلَيْهِ ذَلِكَ قَالَ لَا بَأْسَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ali Bin Al Numan, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘The man leaves behing the silver (Dirhams) with the man upon a stipulation that he would cash these in another land, and made it a condition upon him for that’. He^-asws said: ‘There is no problem’.[5]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا بَأْسَ بِأَنْ يَأْخُذَ الرَّجُلُ الدَّرَاهِمَ بِمَكَّةَ وَ يَكْتُبَ لَهُمْ سَفَاتِجَ أَنْ يُعْطُوهَا بِالْكُوفَةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘There is no problem with the man taking the Dirhams in Makkah and writes for them a bill of exchange that he would give it in Al-Kufa’.[6]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَبْعَثُ بِمَالٍ إِلَى أَرْضٍ فَقَالَ الَّذِي يُرِيدُ أَنْ يَبْعَثَ بِهِ أَقْرِضْنِيهِ وَ أَنَا أُوفِيكَ إِذَا قَدِمْتَ الْأَرْضَ قَالَ لَا بَأْسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Abu Al Sabbah,

(It has been narrated) from Abu Abdullah^-asws regarding the man who wants to send goods to a land, so the one whom he want to send it with says, ‘Lend it to me and I shall return to you when I am at the land’. He^-asws said: ‘There is no problem’.[7]

باب رُكُوبِ الْبَحْرِ لِلتِّجَارَةِ

Chapter 120 – Sailing the sea for the business

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا كَرِهَا رُكُوبَ الْبَحْرِ لِلتِّجَارَةِ .

A number of our companion, from Ahmad Bin Muhammad Bin Khalid, from Ibn Abu Najran, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both having disliked sailing the sea for the business’.[8]

عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ قَالَ قَالَ عَلِيٌّ ( عليه السلام ) مَا أَجْمَلَ فِي الطَّلَبِ مَنْ رَكِبَ الْبَحْرَ لِلتِّجَارَةِ .

Ali Bin Ibrahim, raising it, said:

‘Amir Al-Momineen^-asws said: ‘What is more nicer regarding the seeking (the earnings rather than) the one who sails the sea for the business’.[9]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ كُنْتُ حَمَلْتُ مَعِي مَتَاعاً إِلَى مَكَّةَ فَبَارَ عَلَيَّ فَدَخَلْتُ بِهِ الْمَدِينَةَ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) وَ قُلْتُ لَهُ إِنِّي حَمَلْتُ مَتَاعاً قَدْ بَارَ عَلَيَّ وَ قَدْ عَزَمْتُ عَلَى أَنْ أَصِيرَ إِلَى مِصْرَ فَأَرْكَبُ بَرّاً أَوْ بَحْراً فَقَالَ مِصْرُ الْحُتُوفِ يُقَيَّضُ لَهَا أَقْصَرُ النَّاسِ أَعْمَاراً وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَجْمَلَ فِي الطَّلَبِ مَنْ رَكِبَ الْبَحْرَ

Ali Bin Ibrahim, from his father, from Ali Bin Asbaat who said,

‘I was carrying merchandise with me to Makkah but it was ruined upon me (incurred losses). So I entered the city with it to go to Abu Al-Hassan Al-Reza^-asws and said to him^-asws, ‘I carried merchandise which incurred losses upon me and I have resolved that I shall travel to Egypt. So, shall I travel the land or sea?’ So he^-asws said: ‘Egypt is the death, it worsely affects the youngest in age; and Rasool-Allah^-saww said: ‘What is nicer regarding the seeking (than) one who sails the sea’.

ثُمَّ قَالَ لِي لَا عَلَيْكَ أَنْ تَأْتِيَ قَبْرَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَتُصَلِّيَ عِنْدَهُ رَكْعَتَيْنِ فَتَسْتَخِيرَ اللَّهَ مِائَةَ مَرَّةٍ فَمَا عَزَمَ لَكَ عَمِلْتَ بِهِ فَإِنْ رَكِبْتَ الظَّهْرَ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي سَخَّرَ لَنَا هَذَا وَ مَا كُنَّا لَهُ مُقْرِنِينَ وَ إِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ

Then he^-asws said to me: ‘It (Egypt) would not be against you if you were to go to the grave of Rasool-Allah^-saww, and Pray two Cycles in his^-saww presence, and ask Allah^-azwj hundred times (your wishes) and to Choose for you (the best) one (Istikhara). So whatever is resolved for you, work by it. So if you were to ride the back (of the animal), so say, ‘Said [43:13] Glory be to Him Who Made this subservient to us and we were not able to do it [43:14] And surely to our Lord we must return’.

وَ إِنْ رَكِبْتَ الْبَحْرَ فَإِذَا صِرْتَ فِي السَّفِينَةِ فَقُلْ بِسْمِ اللَّهِ مَجْرَيهَا وَ مُرْسَيهَا إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ فَإِذَا هَاجَتْ عَلَيْكَ الْأَمْوَاجُ فَاتَّكِ عَلَى يَسَارِكَ وَ أَوْمِ إِلَى الْمَوْجَةِ بِيَمِينِكَ وَ قُلْ قِرِّي بِقَرَارِ اللَّهِ وَ اسْكُنِي بِسَكِينَةِ اللَّهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ [الْعَلِيِّ الْعَظِيمِ]

And if you were to sail the sea, so when you come to be in the ship, so say, ‘In the Name of Allah^-azwj Who Makes it to flow and sail. Surely, my Lord^-azwj is Forgiving, Merciful’. So if the waves were to heave upon you, so lean upon your left and gesture towards the wave with your right hand, and say, ‘Settle with the Settling of Allah^-azwj and be tranquil by the Tranquility of Allah^-azwj, and there is neither a might nor any strength except with Allah^-azwj, the Exalted, the Magnificent’.

قَالَ عَلِيُّ بْنُ أَسْبَاطٍ فَرَكِبْتُ الْبَحْرَ فَكَانَتِ الْمَوْجَةُ تَرْتَفِعُ فَأَقُولُ مَا قَالَ فَتَتَقَشَّعُ كَأَنَّهَا لَمْ تَكُنْ

Ali Bin Asbaat (the narrator) said, ‘So I sailed the sea, and whenever the wave raised itself, so I was saying what he^-asws had told me to say. So they used to break up as if it had never been.

قَالَ عَلِيُّ بْنُ أَسْبَاطٍ وَ سَأَلْتُهُ فَقُلْتُ جُعِلْتُ فِدَاكَ مَا السَّكِينَةُ قَالَ رِيحٌ مِنَ الْجَنَّةِ لَهَا وَجْهٌ كَوَجْهِ الْإِنْسَانِ أَطْيَبُ رَائِحَةً مِنَ الْمِسْكِ وَ هِيَ الَّتِي أَنْزَلَهَا اللَّهُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِحُنَيْنٍ فَهَزَمَ الْمُشْرِكِينَ .

Ali Bin Asbaat (the narrator) said, ‘And I asked him^-asws, ‘My I be sacrificed for you^-asws! What is the tranquillity?’ He^-asws said: ‘A wind from the Paradise. For it is a face like the face of the human being. Its aroma is more fragrance than the Musk, and it is which Allah^-azwj Send down upon Rasool-Allah^-saww at (the battle of) Hunayn. Thus, the Polytheists were defeated’.[10]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي رُكُوبِ الْبَحْرِ لِلتِّجَارَةِ يُغَرِّرُ الرَّجُلُ بِدِينِهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said regarding sailing the sea for the business: ‘The man is deceived in his Religion’.[11]

عَنْهُ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ مُعَلًّى أَبِي عُثْمَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُسَافِرُ فَيَرْكَبُ الْبَحْرَ فَقَالَ إِنَّ أَبِي كَانَ يَقُولُ إِنَّهُ يُضِرُّ بِدِينِكَ هُوَ ذَا النَّاسُ يُصِيبُونَ أَرْزَاقَهُمْ وَ مَعِيشَتَهُمْ .

From him, from his father, from Safwan, from moalla Abu Usman, from Moalla Bin Khunays who said,

‘I asked Abu Abdullah^-asws about the man who journeyed, so he sailed the sea. So he^-asws said: ‘My^-asws father^-asws was saying: ‘It is harmful to your body. It is that the people are attaining their sustenance and their livelihood’.[12]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ حُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا أَتَى أَبَا جَعْفَرٍ ( عليه السلام ) فَقَالَ إِنَّا نَتَّجِرُ إِلَى هَذِهِ الْجِبَالِ فَنَأْتِي مِنْهَا عَلَى أَمْكِنَةٍ لَا نَقْدِرُ أَنْ نُصَلِّيَ إِلَّا عَلَى الثَّلْجِ فَقَالَ أَلَّا تَكُونُ مِثْلَ فُلَانٍ يَرْضَى بِالدُّونِ وَ لَا يَطْلُبُ تِجَارَةً لَا يَسْتَطِيعُ أَنْ يُصَلِّيَ إِلَّا عَلَى الثَّلْجِ .

From him, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Husayn Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullah^-asws that a man came to Abu Ja’far^-asws, so he said, ‘We do business to these mountains, so we come to places where we are not able to Pray except upon the snow’. So he^-asws said: ‘Can’t you become like so and so who is pleased with the less and he does not seek business where he is not able to Pray except upon the snow?’[13]

باب أَنَّ مِنَ السَّعَادَةِ أَنْ يَكُونَ مَعِيشَةُ الرَّجُلِ فِي بَلَدِهِ

Chapter 121 – It is from the good fortune that there happens to be livelihood for the man in his own city

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِنَّ مِنْ سَعَادَةِ الْمَرْءِ أَنْ يَكُونَ مَتْجَرُهُ فِي بَلَدِهِ وَ يَكُونَ خُلَطَاؤُهُ صَالِحِينَ وَ يَكُونَ لَهُ وُلْدٌ يَسْتَعِينُ بِهِمْ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Ibn Muskan, from one of his companions who said,

‘Ali^-asws Bin Al-Husayn^-asws said: ‘From the good fortune of the person (are) that there happens to be his business in his own city, and his associates happen to be righteous, and there happen to be children for him he can seek assistance by them’.[14]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ التَّيْمِيِّ عَنْ جَعْفَرِ بْنِ بَكْرٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي سَهْلٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الْكَرِيمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثَةٌ مِنَ السَّعَادَةِ الزَّوْجَةُ الْمُؤَاتِيَةُ وَ الْأَوْلَادُ الْبَارُّونَ وَ الرَّجُلُ يُرْزَقُ مَعِيشَتَهُ بِبَلَدِهِ يَغْدُو إِلَى أَهْلِهِ وَ يَرُوحُ .

Ahmad Bin Muhammad, from Ali Bin Al Husayn Al Taymi, from Ja’far Bin Bakr, from Abdullah Bin Abu Sahl, from Abdullah Bin Abdul Kareem who said,

‘Abu Abdullah^-asws said: ‘Three are from the good fortune – the obedient wife, and the righteous children, and the man who achieves the sustenance of his livelihood in his own city, and is present with his family (every morning and in the evenings)’.[15]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ مِنْ سَعَادَةِ الْمَرْءِ أَنْ يَكُونَ مَتْجَرُهُ فِي بَلَدِهِ وَ يَكُونَ خُلَطَاؤُهُ صَالِحِينَ وَ يَكُونَ لَهُ وُلْدٌ يَسْتَعِينُ بِهِمْ وَ مِنْ شَقَاءِ الْمَرْءِ أَنْ تَكُونَ عِنْدَهُ امْرَأَةٌ مُعْجَبٌ بِهَا وَ هِيَ تَخُونُهُ .

A number of our companions, from Sahl Bin Ziyad, from Ibrahim Bin Abdul Hameed, from Usman Bin Isa, from Ibn Muskan, from one of our companions,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘From the good fortune of the person is that his business happens to be in his own city, and his associates happen to be righteous, and there happens to be children he can seek assistance from. And from the misery of the person is that there happens to be a woman with him he is fascinated with and she betrays him’.[16]

باب الصُّلْحِ

Chapter 122 – The Reconciliation

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلَيْنِ اشْتَرَكَا فِي مَالٍ فَرَبِحَا فِيهِ وَ كَانَ مِنَ الْمَالِ دَيْنٌ وَ عَلَيْهِمَا دَيْنٌ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ أَعْطِنِي رَأْسَ الْمَالِ وَ لَكَ الرِّبْحُ وَ عَلَيْكَ التَّوَى فَقَالَ لَا بَأْسَ إِذَا اشْتَرَطَا فَإِذَا كَانَ شَرْطٌ يُخَالِفُ كِتَابَ اللَّهِ فَهُوَ رَدٌّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws regarding two men who participated in some merchandise, and there was a profit in it, and there was a debt (a charge) against the merchandise, and upon both of them is a debt. So one of the two said to his companions, ‘Give me the capital of the wealth and for you is the profit made, and upon you would be the charge (on the asset)’. So he^-asws said: ‘There is no problem with it when it is stipulated. So if the stipulation opposes the Book of Allah^-azwj, so it is returned to the Book of Allah^-azwj Mighty and Majestic’.[17]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ فِي رَجُلَيْنِ كَانَ لِكُلِّ وَاحِدٍ مِنْهُمَا طَعَامٌ عِنْدَ صَاحِبِهِ وَ لَا يَدْرِي كُلُّ وَاحِدٍ مِنْهُمَا كَمْ لَهُ عِنْدَ صَاحِبِهِ فَقَالَ كُلُّ وَاحِدٍ مِنْهُمَا لِصَاحِبِهِ لَكَ مَا عِنْدَكَ وَ لِي مَا عِنْدِي قَالَ لَا بَأْسَ بِذَلِكَ إِذَا تَرَاضَيَا وَ طَابَتْ أَنْفُسُهُمَا .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said regarding two men, for each of the two being some foodstuff with his companions, and each of the two does not know how much it is for him with his companion’. So each one of the two says to his companion, ‘For you is whatever is with you, and for me is whatever is with me’. He^-asws said: ‘There is no problem with that when they are both pleased, and both agree (among) themselves’.[18]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ عَلَى الرَّجُلِ دَيْنٌ فَيَقُولُ لَهُ قَبْلَ أَنْ يَحِلَّ الْأَجَلُ عَجِّلْ لِيَ النِّصْفَ مِنْ حَقِّي عَلَى أَنْ أَضَعَ عَنْكَ النِّصْفَ أَ يَحِلُّ ذَلِكَ لِوَاحِدٍ مِنْهُمَا قَالَ نَعَمْ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the man who happened to have a debt for him upon the man, so he is saying to him before the expiry of the term, ‘Give half to me from my right and I shall drop from you the (other) half’. Is that Permissible for one of them (to do)?’ He^-asws said: ‘Yes’.[19]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الرَّجُلِ يَكُونُ لَهُ دَيْنٌ إِلَى أَجَلٍ مُسَمًّى فَيَأْتِيهِ غَرِيمُهُ فَيَقُولُ انْقُدْنِي كَذَا وَ كَذَا وَ أَضَعُ عَنْكَ بَقِيَّتَهُ أَوْ يَقُولُ انْقُدْنِي بَعْضَهُ وَ أَمُدُّ لَكَ فِي الْأَجَلِ فِيمَا بَقِيَ عَلَيْكَ قَالَ لَا أَرَى بِهِ بَأْساً إِنَّهُ لَمْ يَزْدَدْ عَلَى رَأْسِ مَالِهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَلَكُمْ رُؤُسُ أَمْوالِكُمْ لا تَظْلِمُونَ وَ لا تُظْلَمُونَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws was asked about the man who happened to have a debt upon him to a specified term. So his creditor came to him and he said, ‘Pay me back such and such (an amount), and I shall write off the remainder from you’, or ‘extend for you the term regarding what remains upon you’. He^-asws said: ‘I^-asws do not see any problem with it. It does not increase upon the capital of his wealth. Allah^-azwj Mighty and Majestic Says [2:279] then you shall have your capital; neither shall you deal unjustly no will you be Dealt with unjustly’.[20]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصُّلْحُ جَائِزٌ بَيْنَ النَّاسِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The reconciliation is permitted between the people’.[21]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) يَهُودِيٌّ أَوْ نَصْرَانِيٌّ كَانَتْ لَهُ عِنْدِي أَرْبَعَةُ آلَافِ دِرْهَمٍ فَهَلَكَ أَ يَجُوزُ لِي أَنْ أُصَالِحَ وَرَثَتَهُ وَ لَا أُعْلِمَهُمْ كَمْ كَانَ فَقَالَ لَا حَتَّى تُخْبِرَهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Abu Hamza who said,

‘I said to Abu Al-Hassan^-asws, ‘A Jew or a Christian had four thousand Dirhams for him in my possession, so he died. Is it allowed for me that I reconcile with his inheritors or (otherwise) don’t let them known how much it was?’ So he^-asws said: ‘No, until you inform them’.[22]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ بُكَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ ضَمَّنَ عَلَى رَجُلٍ ضَمَاناً ثُمَّ صَالَحَ عَلَيْهِ قَالَ لَيْسَ لَهُ إِلَّا الَّذِي صَالَحَ عَلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Isa, from Ibn Bukeyr, from Umar Bin Yazeed who said,

‘I asked Abu Abdullah^-asws about a man who guarantees upon a man with a guarantee, then reconciles upon it’. He^-asws said: ‘It is not for him (an amount) except that which he had reconciled upon’.[23]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ لِرَجُلٍ عَلَى رَجُلٍ دَيْنٌ فَمَطَلَهُ حَتَّى مَاتَ ثُمَّ صَالَحَ وَرَثَتَهُ عَلَى شَيْ‏ءٍ فَالَّذِي أَخَذَتْهُ الْوَرَثَةُ لَهُمْ وَ مَا بَقِيَ فَلِلْمَيِّتِ حَتَّى يَسْتَوْفِيَهُ مِنْهُ فِي الْآخِرَةِ وَ إِنْ هُوَ لَمْ يُصَالِحْهُمْ عَلَى شَيْ‏ءٍ حَتَّى مَاتَ وَ لَمْ يَقْضِ عَنْهُ فَهُوَ كُلُّهُ لِلْمَيِّتِ يَأْخُذُهُ بِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Uzafir, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When there was a debt for a man upon a man, so he (debtor) delays it until he (the creditor) died, then (the debtor) reconciles with his inheritors upon something (for a lower amount to be paid), so that which the inheritors take possession of would be for them, and whatever remains from the (debt), so it is for the deceased until he may be fulfilled from it in the Hereafter; but if he does not reconcile with them upon something until he dies, and does not give (anything) from it, so all of it would be for the deceased to seize him (the borrower) with (in the Hereafter)’.[24]

باب فَضْلِ الزِّرَاعَةِ

Chapter 123 – Preference of the agriculture

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ عَطِيَّةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ اخْتَارَ لِأَنْبِيَائِهِ الْحَرْثَ وَ الزَّرْعَ كَيْلَا يَكْرَهُوا شَيْئاً مِنْ قَطْرِ السَّمَاءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, from Muhammad Bin Sinan, form Muhammad Bin Atiyya who said,

‘I heard Abu Abdullah^-asws saying, ‘Allah^-azwj Mighty and Majestic Chose the farming and the agriculture for His^-azwj Prophets^-as, lest they^-as dislike something from the drops (falling) from the sky’.[25]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ جَعَلَ أَرْزَاقَ أَنْبِيَائِهِ فِي الزَّرْعِ وَ الضَّرْعِ لِئَلَّا يَكْرَهُوا شَيْئاً مِنْ قَطْرِ السَّمَاءِ .

Ali Bin Muhammad, from Sahl Bin Ziyad, raising it, said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Made the sustenance of His^-azwj Prophets^-as in the planting and the udders (of the animals), lest they^-as dislike the drops falling from the sky (rain)’.[26]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ رَجُلٌ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَسْمَعُ قَوْماً يَقُولُونَ إِنَّ الزِّرَاعَةَ مَكْرُوهَةٌ فَقَالَ لَهُ ازْرَعُوا وَ اغْرِسُوا فَلَا وَ اللَّهِ مَا عَمِلَ النَّاسُ عَمَلًا أَحَلَّ وَ لَا أَطْيَبَ مِنْهُ وَ اللَّهِ لَيَزْرَعُنَّ الزَّرْعَ وَ لَيَغْرِسُنَّ النَّخْلَ بَعْدَ خُرُوجِ الدَّجَّالِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, from Sayaba,

(It has been narrated) from Abu Abdullah^-asws, said, ‘A man asked him^-asws, saying to him^-asws, ‘May I be sacrificed for you^-asws! I heard a group of people saying that the agriculture is from the abhorrent matters’. So he^-asws said to him: ‘You must farm and plant. By Allah^-azwj! The people cannot do a work sweeter and better than it. By Allah^-azwj! The plantation would be farmed, and the palm trees would be planted (even) after the coming out of the Dajjal^-la’.[27]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ عُمَارَةَ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا هُبِطَ بِآدَمَ إِلَى الْأَرْضِ احْتَاجَ إِلَى الطَّعَامِ وَ الشَّرَابِ فَشَكَا ذَلِكَ إِلَى جَبْرَئِيلَ ( عليه السلام ) فَقَالَ لَهُ جَبْرَئِيلُ يَا آدَمُ كُنْ حَرَّاثاً قَالَ فَعَلِّمْنِي دُعَاءً قَالَ قُلِ اللَّهُمَّ اكْفِنِي مَئُونَةَ الدُّنْيَا وَ كُلَّ هَوْلٍ دُونَ الْجَنَّةِ وَ أَلْبِسْنِي الْعَافِيَةَ حَتَّى تَهْنِئَنِي الْمَعِيشَةُ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Al Hassan Bin Umara, from Misma’a,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When Adam^-as was descended to the earth, he^-as became needy to the food and the drink. So that was grievous upon Jibraeel^-as. So Jibraeel^-as said to him^-as: ‘O Adam^-as! Become a farmer’. He^-as said: ‘So teach me^-as a supplication’. He^-as said: ‘Say: ‘O Allah^-azwj! Suffice me^-as with the provisions of the world and (from) every horror before the Paradise, and Clothe me^-as with the good health until life becomes welcoming for me^-as’.[28]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كَانَ أَبِي يَقُولُ خَيْرُ الْأَعْمَالِ الْحَرْثُ تَزْرَعُهُ فَيَأْكُلُ مِنْهُ الْبَرُّ وَ الْفَاجِرُ أَمَّا الْبَرُّ فَمَا أَكَلَ مِنْ شَيْ‏ءٍ اسْتَغْفَرَ لَكَ وَ أَمَّا الْفَاجِرُ فَمَا أَكَلَ مِنْهُ مِنْ شَيْ‏ءٍ لَعَنَهُ وَ يَأْكُلُ مِنْهُ الْبَهَائِمُ وَ الطَّيْرُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of our companions who said,

‘Abu Ja’far^-asws said: ‘My^-asws father^-asws was saying: ‘The best of the works is the farming where you cultivate, so the righteous and the immoral eat from it. So as for the righteous, so whatever from the things he eats, it would seek Forgiveness for you; and as for the immoral, so whatever from the things he eats, it would curse him; and the beasts and the birds would eat from it’.[29]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ النَّبِيُّ ( صلى الله عليه وآله ) أَيُّ الْمَالِ خَيْرٌ قَالَ الزَّرْعُ زَرَعَهُ صَاحِبُهُ وَ أَصْلَحَهُ وَ أَدَّى حَقَّهُ يَوْمَ حَصَادِهِ قَالَ فَأَيُّ الْمَالِ بَعْدَ الزَّرْعِ خَيْرٌ قَالَ رَجُلٌ فِي غَنَمٍ لَهُ قَدْ تَبِعَ بِهَا مَوَاضِعَ الْقَطْرِ يُقِيمُ الصَّلَاةَ وَ يُؤْتِي الزَّكَاةَ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww was asked, ‘Which of the assets is good?’ He^-saww said: ‘The farm which is cultivated by its owner and he pays his dues on the day of harvest’. He said, ‘So which asset is good after the farming?’ He^-saww said: ‘A man, with regards to his sheep, following with it to a distant place, establishing the Prayer and giving the Zakat’.

قَالَ فَأَيُّ الْمَالِ بَعْدَ الْغَنَمِ خَيْرٌ قَالَ الْبَقَرُ تَغْدُو بِخَيْرٍ وَ تَرُوحُ بِخَيْرٍ قَالَ فَأَيُّ الْمَالِ بَعْدَ الْبَقَرِ خَيْرٌ قَالَ الرَّاسِيَاتُ فِي الْوَحْلِ وَ الْمُطْعِمَاتُ فِي الْمَحْلِ نِعْمَ الشَّيْ‏ءُ النَّخْلُ مَنْ بَاعَهُ فَإِنَّمَا ثَمَنُهُ بِمَنْزِلَةِ رَمَادٍ عَلَى رَأْسِ شَاهِقٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ إِلَّا أَنْ يُخَلِّفَ مَكَانَهَا

He said, ‘So which of the assets is good after the sheep?’ He^-saww said: ‘The cows going with goodness and coming with goodness’. He said, ‘So which of the assets is better after the cows?’ He^-saww said: ‘The towering (palm trees) in the mud and the grafting tools in the drought. The best of the things is the palm tree. The one who sells it, so rather its price would be at the status of ashes upon the top of a tower which the wind blows it away furiously on the stormy day, except if he leaves behind another (Palm tree) in its place’.

قِيلَ يَا رَسُولَ اللَّهِ فَأَيُّ الْمَالِ بَعْدَ النَّخْلِ خَيْرٌ قَالَ فَسَكَتَ قَالَ فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ لَهُ يَا رَسُولَ اللَّهِ فَأَيْنَ الْإِبِلُ قَالَ فِيهِ الشَّقَاءُ وَ الْجَفَاءُ وَ الْعَنَاءُ وَ بُعْدُ الدَّارِ تَغْدُو مُدْبِرَةً وَ تَرُوحُ مُدْبِرَةً لَا يَأْتِي خَيْرُهَا إِلَّا مِنْ جَانِبِهَا الْأَشْأَمِ أَمَا إِنَّهَا لَا تَعْدَمُ الْأَشْقِيَاءَ الْفَجَرَةَ .

It was said, ‘O Rasool-Allah^-saww! So which of the assets is better after the palm tree?’ He^-asws said, ‘So he^-saww remained silent’. So a man stood up to him^-saww and said to him^-saww, ‘O Rasool-Allah^-saww! So where are the camels (in all this)?’ He^-saww said: ‘Therein is the misery, and the alienation, and the suffering, and the remoteness from the house, requiring management in the morning and management in the evening. Its goodness does not come except from its sinister side. But, it does not kill the wretched and the immoral’.

وَ رُوِيَ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكِيمِيَاءُ الْأَكْبَرُ الزِّرَاعَةُ .

And it is reported that Abu Abdullah^-asws said: ‘The farming is the greatest ‘الْكِيمِيَاءُ’ profit making business’.[30]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ يَزِيدَ بْنِ هَارُونَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الزَّارِعُونَ كُنُوزُ الْأَنَامِ يَزْرَعُونَ طَيِّباً أَخْرَجَهُ اللَّهُ عَزَّ وَ جَلَّ وَ هُمْ يَوْمَ الْقِيَامَةِ أَحْسَنُ النَّاسِ مَقَاماً وَ أَقْرَبُهُمْ مَنْزِلَةً يُدْعَوْنَ الْمُبَارَكِينَ .

Ali Bin Muhammad, from Ibrahim Bin Is’haq Bin Al Sarry, from Al Hassan Bin Ibrahim, from Yazeed Bin Haroun who said,

‘I heard Abu Abdullah^-asws saying: ‘The farmers are treasures of the creatures cultivating goodness. Allah^-azwj Mighty and Majestic would Bring them on the Day of Judgement as the best of the people in standing, and the closest ones in status being called ‘the Blessed ones’’.[31]

باب آخَرُ

Chapter 124 – Another Chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ صَالِحِ بْنِ عَلِيِّ بْنِ عَطِيَّةَ عَنْ رَجُلٍ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِنَاسٍ مِنَ الْأَنْصَارِ وَ هُمْ يَحْرُثُونَ فَقَالَ لَهُمُ احْرُثُوا فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ يُنْبِتُ اللَّهُ بِالرِّيحِ كَمَا يُنْبِتُ بِالْمَطَرِ قَالَ فَحَرَثُوا فَجَادَتْ زُرُوعُهُمْ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ibrahim Bin Uqba, from Salih Bin Ali Bin Atiyya, from a man who mentioned it,

(It has been narrated) from Abu Abdullah^-asws, said: ‘Abu Abdullah^-asws passed by a people from the Helpers and they were farming, so he^-asws said to them: ‘Keep farming, for Rasool-Allah^-saww said: ‘Allah^-azwj would Cause it to grow by the wind as He^-azwj Causes it to grow by the rain’. He (the narrator) said, ‘They farmed, and their cultivation was better’.[32]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَدِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ بَنِي إِسْرَائِيلَ أَتَوْا مُوسَى ( عليه السلام ) فَسَأَلُوهُ أَنْ يَسْأَلَ اللَّهَ عَزَّ وَ جَلَّ أَنْ يُمْطِرَ السَّمَاءَ عَلَيْهِمْ إِذَا أَرَادُوا وَ يَحْبِسَهَا إِذَا أَرَادُوا فَسَأَلَ اللَّهَ عَزَّ وَ جَلَّ ذَلِكَ لَهُمْ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ لَهُمْ يَا مُوسَى فَأَخْبَرَهُمْ مُوسَى فَحَرَثُوا وَ لَمْ يَتْرُكُوا شَيْئاً إِلَّا زَرَعُوهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Sadeyr who said,

‘I heard Abu Abdullah^-asws saying that: ‘The Children of Israel came over to Musa^-as, so they asked him^-as that he^-as should ask Allah^-azwj Mighty and Majestic to Cause the sky to rain upon them whenever they so wanted it to, and Withhold it whenever they so want it to’. So he^-as asked Allah^-azwj Mighty and Majestic for that to be for them. So Allah^-azwj Mighty and Majestic Said: “That is for them, O Musa^-as!” So Musa^-as informed them, and they did not leave anything except that they cultivated it.

ثُمَّ اسْتَنْزَلُوا الْمَطَرَ عَلَى إِرَادَتِهِمْ وَ حَبَسُوهُ عَلَى إِرَادَتِهِمْ فَصَارَتْ زُرُوعُهُمْ كَأَنَّهَا الْجِبَالُ وَ الْآجَامُ ثُمَّ حَصَدُوا وَ دَاسُوا وَ ذَرَّوْا فَلَمْ يَجِدُوا شَيْئاً فَضَجُّوا إِلَى مُوسَى ( عليه السلام ) وَ قَالُوا إِنَّمَا سَأَلْنَاكَ أَنْ تَسْأَلَ اللَّهَ أَنْ يُمْطِرَ السَّمَاءَ عَلَيْنَا إِذَا أَرَدْنَا فَأَجَابَنَا ثُمَّ صَيَّرَهَا عَلَيْنَا ضَرَراً

Then the rain would descend upon their intentions and be withheld upon their intentions. Thus, their plantations came to be like the mountains and the forests. Then they harvested and threshed and scattered it, but they did not find anything (grains). So they raised a clamout to Musa^-as and said, ‘But rather we asked you^-as that you^-as should ask Allah^-azwj that He^-azwj Causes the sky to rain upon us whenever we so wanted it to. So He^-azwj Answered us. Then it came to be harmful upon us!’.

فَقَالَ يَا رَبِّ إِنَّ بَنِي إِسْرَائِيلَ ضَجُّوا مِمَّا صَنَعْتَ بِهِمْ فَقَالَ وَ مِمَّ ذَاكَ يَا مُوسَى قَالَ سَأَلُونِي أَنْ أَسْأَلَكَ أَنْ تُمْطِرَ السَّمَاءَ إِذَا أَرَادُوا وَ تَحْبِسَهَا إِذَا أَرَادُوا فَأَجَبْتَهُمْ ثُمَّ صَيَّرْتَهَا عَلَيْهِمْ ضَرَراً فَقَالَ يَا مُوسَى أَنَا كُنْتُ الْمُقَدِّرَ لِبَنِي إِسْرَائِيلَ فَلَمْ يَرْضَوْا بِتَقْدِيرِي فَأَجَبْتُهُمْ إِلَى إِرَادَتِهِمْ فَكَانَ مَا رَأَيْتَ

So he^-as said: ‘O Lord^-azwj! The Children of Israel are raising a clamour from what has been done with them’. So He^-azwj Said: “And why is that so, O Musa^-as?” He^-as said: ‘They asked me^-as to ask You^-azwj that the sky should rain whenever they so wanted it to, and withhold whenever they so wanted it to, so You^-azwj Answered them. Then it came to be harmful upon them’. So He^-azwj Said: “O Musa^-as! I^-azwj had Measured out for the Children of Israel, but they were not pleased with My^-azwj Measurement. So I^-azwj Left it to them to their will (as they can only see superficially upon the growth), and it turned out to what you^-as saw”’.[33]

باب مَا يُقَالُ عِنْدَ الزَّرْعِ وَ الْغَرْسِ

Chapter 125 – What is to be said during the cultivation and the planting

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ ابْنِ بُكَيْرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ تَزْرَعَ زَرْعاً فَخُذْ قَبْضَةً مِنَ الْبَذْرِ وَ اسْتَقْبِلِ الْقِبْلَةَ وَ قُلْ أَ فَرَأَيْتُمْ ما تَحْرُثُونَ أَ أَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ثَلَاثَ مَرَّاتٍ ثُمَّ تَقُولُ بَلِ اللَّهُ الزَّارِعُ ثَلَاثَ مَرَّاتٍ ثُمَّ قُلِ اللَّهُمَّ اجْعَلْهُ حَبّاً مُبَارَكاً وَ ارْزُقْنَا فِيهِ السَّلَامَةَ ثُمَّ انْثُرِ الْقَبْضَةَ الَّتِي فِي يَدِكَ فِي الْقَرَاحِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Ibn Bukeyr who said,

‘Abu Abdullah^-asws said: ‘Whenever you intend to cultivate a farm, so grab a handful of the seeds and face towards the Qiblah and say [56:63] Have you considered what you cultivate? [56:64] Is it you who cause it to grow, or are We the Causers of its growth? – three times. Then you should be saying, ‘But, Allah^-azwj is the Grower’ – three times. Then say, ‘O Allah^-azwj! Make it to be as Blessed seeds and Grace us security therein’. Then scatter the handful (of seeds) which are in your hand in the clear ground’.[34]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي إِذَا بَذَرْتَ فَقُلِ اللَّهُمَّ قَدْ بَذَرْتُ وَ أَنْتَ الزَّارِعُ فَاجْعَلْهُ حَبّاً مُتَرَاكِماً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Shuayb Al Aqarquqy,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws said to me: ‘Whenever you sow, so say, ‘O Allah^-azwj! I have sowed and You^-azwj are the Cultivator, therefore Make it an increased growth’’.[35] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ عُمَرَ الْجَلَّابِ عَنِ الْحُضَيْنِيِّ عَنِ ابْنِ عَرَفَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ أَرَادَ أَنْ يُلْقِحَ النَّخِيلَ إِذَا كَانَتْ لَا يَجُودُ حَمْلُهَا وَ لَا يَتَبَعَّلُ النَّخْلُ فَلْيَأْخُذْ حِيتَاناً صِغَاراً يَابِسَةً فَلْيَدُقَّهَا بَيْنَ الدَّقَّيْنِ ثُمَّ يَذُرُّ فِي كُلِّ طَلْعَةٍ مِنْهَا قَلِيلًا وَ يَصُرُّ الْبَاقِيَ فِي صُرَّةٍ نَظِيفَةٍ ثُمَّ يَجْعَلُ فِي قَلْبِ النَّخْلَةِ يَنْفَعُ بِإِذْنِ اللَّهِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Ahmad Bin Umar Al Jallab, from Al Huzayni, from Ibn Arafat who said,

‘Abu Abdullah^-asws said: ‘The one who wants to pollinate the palm tree, when it was such that it would not bear (fruit) nor irrigate, so let him take two small dried fish, and let him grind these between the two grinding plates. Then he should sow a little of it in every sprout from it, and he should keep the remainder in a clean bundle, then make it to be in the heart (centre) of the palm tree. He would benefit, Allah^-azwj Willing’.[36]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَدْ رَأَيْتُ حَائِطَكَ فَغَرَسْتَ فِيهِ شَيْئاً بَعْدُ قَالَ قُلْتُ قَدْ أَرَدْتُ أَنْ آخُذَ مِنْ حِيطَانِكَ وَدِيّاً قَالَ أَ فَلَا أُخْبِرُكَ بِمَا هُوَ خَيْرٌ لَكَ مِنْهُ وَ أَسْرَعُ قُلْتُ بَلَى قَالَ إِذَا أَيْنَعَتِ الْبُسْرَةُ وَ هَمَّتْ أَنْ تُرْطِبَ فَاغْرِسْهَا فَإِنَّهَا تُؤَدِّي إِلَيْكَ مِثْلَ الَّذِي غَرَسْتُهَا سَوَاءً فَفَعَلْتُ ذَلِكَ فَنَبَتَتْ مِثْلَهُ سَوَاءً .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba who said,

‘Abu Abdullah^-asws said to me: ‘I^-asws saw your garden, so have you planted anything in it afterwards?’ I said, ‘I intended to take stems from your^-asws garden (and plant these)’. He^-asws said: ‘Shall I^-asws inform you with what is better for you than it and quicker?’ I said, ‘Yes’. He^-asws said: ‘‘When dates ripen and you are about to pick them as fresh dates, plant them, it (the crop) will produce just like what you planted. So I did that and it grew as the same like it’.[37]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ ( عليه السلام ) إِذَا غَرَسْتَ غَرْساً أَوْ نَبْتاً فَاقْرَأْ عَلَى كُلِّ عُودٍ أَوْ حَبَّةٍ سُبْحَانَ الْبَاعِثِ الْوَارِثِ فَإِنَّهُ لَا يَكَادُ يُخْطِئُ إِنْ شَاءَ اللَّهُ .

Ali Bin Muhammad, raising it, said,

‘He^-asws said: ‘Whenever you plant a tree or vegetation, so recite upon every twig or seed, ‘Glorious is the Resurrector, the Inheritor’, so it would almost never be wrong, Allah^-azwj Willing’.[38]

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ تَقُولُ إِذَا غَرَسْتَ أَوْ زَرَعْتَ وَ مَثَلُ كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُها ثابِتٌ وَ فَرْعُها فِي السَّماءِ تُؤْتِي أُكُلَها كُلَّ حِينٍ بِإِذْنِ رَبِّها .

Muhammad Bin Yahya, raising it,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘You should be saying, whenever you plant or sow, [14:24] Have you not considered how Allah Sets forth a parable of a good word (being) like a good tree, whose root is firm and whose branches are in the sky [14:25] Yielding its fruit in every season by the permission of its Lord?’.[39]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ قَطْعِ السِّدْرِ فَقَالَ سَأَلَنِي رَجُلٌ مِنْ أَصْحَابِكَ عَنْهُ فَكَتَبْتُ إِلَيْهِ قَدْ قَطَعَ أَبُو الْحَسَنِ ع سِدْراً وَ غَرَسَ مَكَانَهُ عِنَباً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassan^-asws about cutting the lote (lotus) tree, so he^-asws said: ‘A man from your companions did ask me^-asws about it, so I^-asws wrote to him: ‘Abu Al-Hassan^-asws had cut a lote tree and planted a grape-vines in its place’.[40]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَكْرُوهٌ قَطْعُ النَّخْلِ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is abhorrent, cutting the palm tree’.

وَ سُئِلَ عَنْ قَطْعِ الشَّجَرَةِ قَالَ لَا بَأْسَ قُلْتُ فَالسِّدْرِ قَالَ لَا بَأْسَ بِهِ إِنَّمَا يُكْرَهُ قَطْعُ السِّدْرِ بِالْبَادِيَةِ لِأَنَّهُ بِهَا قَلِيلٌ وَ أَمَّا هَاهُنَا فَلَا يُكْرَهُ .

And he^-asws was asked about cutting the tree. He^-asws said: ‘There is no problem’. I said, ‘So (what about) the lote tree?’ He^-asws said: ‘There is no problem with it. But rather it is disliked to cut the lote tree in the wilderness because these are scarce with it, and as for over here, so it is not disliked’.[41]

عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ بَشِيرٍ عَنِ ابْنِ مُضَارِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَقْطَعُوا الثِّمَارَ فَيَبْعَثَ اللَّهُ عَلَيْكُمُ الْعَذَابَ صَبّاً.

From Ibn Abu Umeyr, from Al Husayn Bin Basheer, from Ibn Muzarib,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not cut down the fruit-bearing trees, for Allah^-azwj would Send upon you a difficult Punishment’.[42]

باب مَا يَجُوزُ أَنْ يُؤَاجَرَ بِهِ الْأَرْضُ وَ مَا لَا يَجُوزُ

Chapter 126 – What is allowed if you rent out the land and what is not allowed

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُؤَاجِرُوا الْأَرْضَ بِالْحِنْطَةِ وَ لَا بِالشَّعِيرِ وَ لَا بِالتَّمْرِ وَ لَا بِالْأَرْبِعَاءِ وَ لَا بِالنِّطَافِ وَ لَكِنْ بِالذَّهَبِ وَ الْفِضَّةِ لِأَنَّ الذَّهَبَ وَ الْفِضَّةَ مَضْمُونٌ وَ هَذَا لَيْسَ بِمَضْمُونٍ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Sama’at, from Abu Baseer,

from Abu Abdullah^-asws having said: ‘Neither rent out the land with the wheat, nor with the barley, nor with the dates, nor with the canal, nor with the sprouts (of water), but with the gold and the silver, because the gold and the silver are guaranteed, and these are not with a guarantee’.[43]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي  بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَسْتَأْجِرِ الْأَرْضَ بِالتَّمْرِ وَ لَا بِالْحِنْطَةِ وَ لَا بِالشَّعِيرِ وَ لَا بِالْأَرْبِعَاءِ وَ لَا بِالنِّطَافِ قُلْتُ وَ مَا الْأَرْبِعَاءُ قَالَ الشِّرْبُ وَ النِّطَافُ فَضْلُ الْمَاءِ وَ لَكِنْ تَقَبَّلْهَا بِالذَّهَبِ وَ الْفِضَّةِ وَ النِّصْفِ وَ الثُّلُثِ وَ الرُّبُعِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Is’haq Bin Ammar, from Abu Baseer,

from Abu Abdullah^-asws having said: ‘Do not rent out the land with the dates, nor with the wheat, nor with the barley, nor with the canal, nor with the (water) sprouts’. I said, ‘And what are the canals?’ He^-asws said: ‘The drinking spots, and the sprouts are the remnants of the water, but accept it with the gold, and the silver, and the half (produce), and the third, and the quarter’.[44]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَسْتَأْجِرِ الْأَرْضَ بِالْحِنْطَةِ ثُمَّ تَزْرَعَهَا حِنْطَةً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan, from Al Halby,

from Abu Abdullah^-asws having said: ‘Do not rent out with the wheat, then cultivate wheat’.[45]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ بُرَيْدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يَتَقَبَّلُ الْأَرْضَ بِالدَّنَانِيرِ أَوْ بِالدَّرَاهِمِ قَالَ لَا بَأْسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al hajjal, from Sa’albat Bin Maymoun, from Bureyd,

from Abu Ja’far^-asws regarding the man who accepts (the rent for) the land with the Dinars or with the Dirhams. He^-asws said: ‘There is no problem’.[46]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَكُونُ لَهُ الْأَرْضُ عَلَيْهَا خَرَاجٌ مَعْلُومٌ وَ رُبَّمَا زَادَ وَ رُبَّمَا نَقَصَ فَيَدْفَعُهَا إِلَى رَجُلٍ عَلَى أَنْ يَكْفِيَهُ خَرَاجَهَا وَ يُعْطِيَهُ مِائَتَيْ دِرْهَمٍ فِي السَّنَةِ قَالَ لَا بَأْسَ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham,

from Abu Abdullah^-asws regarding the man who happened to have some land for him upon which is a known taxation, and sometimes it tends to increase and sometimes decrease. So he hands it over to a man upon a stipulation that he would pay its taxation and give him two hundred Dirhams during the year’. He^-asws said: ‘There is no problem’.[47]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ إِجَارَةِ الْأَرْضِ بِالطَّعَامِ فَقَالَ إِنْ كَانَ مِنْ طَعَامِهَا فَلَا خَيْرَ فِيهِ .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Bashir, from Musa Bin Bakr, from Al Fuzayl Bin Yasaar who said,

‘I asked Abu Ja’far^-asws about the rent for the land with the foodstuff, so he^-asws said: ‘If it was from its foodstuff (grown in that very land), so there is no goodness in it’.[48]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اسْتَأْجَرَ مِنْ رَجُلٍ أَرْضاً فَقَالَ أُجْرَتُهَا كَذَا وَ كَذَا عَلَى أَنْ أَزْرَعَهَا فَإِنْ لَمْ أَزْرَعْهَا أَعْطَيْتُكَ ذَلِكَ فَلَمْ يَزْرَعْهَا قَالَ لَهُ أَنْ يَأْخُذَ إِنْ شَاءَ تَرَكَهُ وَ إِنْ شَاءَ لَمْ يَتْرُكْهُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban, from Ismail Bin Al Fazl who said,

‘I asked Abu Abdullah^-asws about a man who rented a land from a man, so he said, ‘I rent it out for such and such upon a stipulation that I cultivate it. So if I do not cultivate it, I shall give you that. So he did not cultivate it’. He^-asws said: ‘For him would be that he takes (the rent) if he so desires to leave it (uncultivated), and even if he so desires not to leave it (uncultivated)’.[49]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنْ رَجُلٍ يَشْتَرِي مِنْ رَجُلٍ أَرْضاً جُرْبَاناً مَعْلُومَةً بِمِائَةِ كُرٍّ عَلَى أَنْ يُعْطِيَهُ مِنَ الْأَرْضِ فَقَالَ حَرَامٌ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Al Washa who said,

‘I asked Al Reza^-asws about a man who bought a land from a man of known experience with one hundred Kuf (unit of measurement) upon a stipulation that he would give it to him (the produce) from the (very) land. So he^-asws said: ‘Prohibited’.

قَالَ قُلْتُ لَهُ فَمَا تَقُولُ جَعَلَنِيَ اللَّهُ فِدَاكَ إِنِ  اشْتَرَى مِنْهُ الْأَرْضَ بِكَيْلٍ مَعْلُومٍ وَ حِنْطَةٍ مِنْ غَيْرِهَا قَالَ لَا بَأْسَ .

He (the narrator) said, ‘So what are you^-asws saying, may Allah^-ajwj Make me to be sacrificed for you^-asws, if I were to buy from him the land with a known measurement and wheat from other than it?’ He^-asws said: ‘There is no problem’.[50]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) عَنِ الرَّجُلِ يَزْرَعُ لَهُ الْحَرَّاثُ الزَّعْفَرَانَ وَ يَضْمَنُ لَهُ أَنْ يُعْطِيَهُ فِي كُلِّ جَرِيبِ أَرْضٍ يُمْسَحُ عَلَيْهِ وَزْنَ كَذَا وَ كَذَا دِرْهَماً فَرُبَّمَا نَقَصَ وَ غَرِمَ وَ رُبَّمَا اسْتَفْضَلَ وَ زَادَ قَالَ لَا بَأْسَ بِهِ إِذَا تَرَاضَيَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sahl, from his father who said,

‘I asked Abu Al Hassan Musa^-asws about the man for whom the farmers cultivate the Saffron farm and guarantee for him that they would give him regarding every Jareyb (unit of measurement) of land which has been touched upon, a weight of such and such Dirhams. So sometimes it is deficient and he loses, and sometimes it is excess, and increases. He^-asws said: ‘There is no problem with it when they are both pleased (with the arrangement).[51]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ يُزْرَعُ لَهُ الزَّعْفَرَانُ فَيَضْمَنُ لَهُ الْحَرَّاثُ عَلَى أَنْ يَدْفَعَ إِلَيْهِ مِنْ كُلِّ أَرْبَعِينَ مَنَا زَعْفَرَانٍ رَطْبٍ مَنًا وَ يُصَالِحُهُ عَلَى الْيَابِسِ وَ الْيَابِسُ إِذَا جُفِّفَ يَنْقُصُ ثَلَاثَةُ أَرْبَاعِهِ وَ يَبْقَى رُبُعُهُ وَ قَدْ جُرِّبَ قَالَ لَا يَصْلُحُ

Ahmad Bin Muhammad, from Muhammad Bin Sahl, from his father, from Abdullah Bin Bukeyr,

from Abu Abdullah^-asws, said, ‘I asked him^-asws about a man who cultivates the Saffron for him, so he guarantees for him the farming upon a stipulation that he would hand over to him from every forty Mann (unit of weight) of Saffron, one Mann of fresh Saffron, and they reconcile upon the dried (Saffron); and the dried Saffron is such that when it dehydrates, it reduces by three-quarters and there remains a third of it, and it has been experienced as such. He^-asws said: ‘It is not correct’.

قُلْتُ وَ إِنْ كَانَ عَلَيْهِ أَمِينٌ يُحْفَظُ بِهِ لَمْ يَسْتَطِعْ حِفْظَهُ لِأَنَّهُ يُعَالِجُ بِاللَّيْلِ وَ لَا يُطَاقُ حِفْظُهُ قَالَ يُقَبِّلُهُ الْأَرْضَ أَوَّلًا عَلَى أَنَّ لَكَ فِي كُلِّ أَرْبَعِينَ مَنًا مَنًا .

I said, ‘And if there was a trustworthy (overseer) upon it protecting it, not being able to protect it because it is worked on at night, and its protection is not endurable’. He^-asws said: ‘He would agree upon the land first that, ‘For you is one Mann in every forty Manns’.[52]

باب قَبَالَةِ الْأَرَضِينَ وَ الْمُزَارَعَةِ بِالنِّصْفِ وَ الثُّلُثِ وَ الرُّبُعِ

Chapter 127 – Guaranteeing the lands and the crops with the half (of the produce), and the third, and the quarter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ أَخْبَرَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَبَاهُ ( عليه السلام ) حَدَّثَهُ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَعْطَى خَيْبَرَ بِالنِّصْفِ أَرْضَهَا وَ نَخْلَهَا فَلَمَّا أَدْرَكَتِ الثَّمَرَةُ بَعَثَ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ فَقَوَّمَ عَلَيْهِمْ قِيمَةً فَقَالَ لَهُمْ إِمَّا أَنْ تَأْخُذُوهُ وَ تُعْطُونِي نِصْفَ الثَّمَنِ وَ إِمَّا أَنْ أُعْطِيَكُمْ نِصْفَ الثَّمَنِ وَ آخُذَهُ فَقَالُوا بِهَذَا قَامَتِ السَّمَاوَاتُ وَ الْأَرْضُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘Abu Abdullah^-asws informed me that his^-asws father^-asws narrated to him^-asws that Rasool-Allah^-saww gave Khyber with the half of its land and its palm trees. So when the fruits were realised, he^-saww sent Abdullah Bin Rawahat who evaluated upon them a price. So he said to them, ‘Either you take it (the crops) and give me half the price, or else I give you half the price and I take it (the crops)’. So they said, ‘By this (justice), stand the skies and the earth’.[53]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي الصَّبَّاحِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ النَّبِيَّ ( صلى الله عليه وآله ) لَمَّا افْتَتَحَ خَيْبَرَ تَرَكَهَا فِي أَيْدِيهِمْ عَلَى النِّصْفِ فَلَمَّا بَلَغَتِ الثَّمَرَةُ بَعَثَ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ إِلَيْهِمْ فَخَرَصَ عَلَيْهِمْ فَجَاءُوا إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالُوا لَهُ إِنَّهُ قَدْ زَادَ عَلَيْنَا فَأَرْسَلَ إِلَى عَبْدِ اللَّهِ فَقَالَ مَا يَقُولُ هَؤُلَاءِ قَالَ قَدْ خَرَصْتُ عَلَيْهِمْ بِشَيْ‏ءٍ فَإِنْ شَاءُوا يَأْخُذُونَ بِمَا خَرَصْنَا وَ إِنْ شَاءُوا أَخَذْنَا فَقَالَ رَجُلٌ مِنَ الْيَهُودِ بِهَذَا قَامَتِ السَّمَاوَاتُ وَ الْأَرْضُ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Muawiya Bin Ammar, from Abu Al Sabbah who said,

‘I heard Abu Abdullah^-asws saying that when the Prophet^-saww conquered Khyber, he^-saww left it in their hands upon a stipulation that the half (would be for each party). So when the fruits reached (maturity), he^-saww sent Abdullah in Rawahat to them, who evaluated it upon them. So they came over to the Prophet^-saww and they said to him^-saww, ‘He has increased (the estimation) upon us’. So he^-saww sent a message to Abdullah, and he^-saww said: ‘What are they saying?’ He said, ‘I had evaluated upon them with something, so if they so desire to they can take with what we have evaluated, and if they so desire to, we take it’. So a man from the Jews said, ‘By this (justice) stand the skies and the earth’.[54]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُقَبِّلِ الْأَرْضَ بِحِنْطَةٍ مُسَمَّاةٍ وَ لَكِنْ بِالنِّصْفِ وَ الثُّلُثِ وَ الرُّبُعِ وَ الْخُمُسِ لَا بَأْسَ بِهِ وَ قَالَ لَا بَأْسَ بِالْمُزَارَعَةِ بِالثُّلُثِ وَ الرُّبُعِ وَ الْخُمُسِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al halby,

from Abu Abdullah^-asws having said: ‘Do not accept the land with the specified wheat, but (accepting) with the third (of the produce), and the quarter, and the fifth, there is no problem with it’. And he^-asws said: ‘There is no problem with sharing the crops with the third, and the quarter, and the fifth’.[55]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ أَنَّهُ قَالَ فِي الرَّجُلِ يُزَارِعُ فَيَزْرَعُ أَرْضَ غَيْرِهِ فَيَقُولُ ثُلُثٌ لِلْبَقَرِ وَ ثُلُثٌ لِلْبَذْرِ وَ ثُلُثٌ لِلْأَرْضِ قَالَ لَا يُسَمِّي شَيْئاً مِنَ الْحَبِّ وَ الْبَقَرِ وَ لَكِنْ يَقُولُ ازْرَعْ فِيهَا كَذَا وَ كَذَا إِنْ شِئْتَ نِصْفاً وَ إِنْ شِئْتَ ثُلُثاً .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd,

from Abdullah Bin Sinan having said regarding the man who cultivated on a sharing basis, so he farmed someone else’s land, ‘A third is for the oxen (ploughing), and a third for the sowing, and a third for the land’. He^-asws said: ‘He should not mention anything from the seeds, and the cows, but he should be saying, ‘I shall cultivate such and such therein, if you so desire to, for a half, and if you so desire to, for a third’.[56] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَزْرَعُ أَرْضَ آخَرَ فَيَشْتَرِطُ عَلَيْهِ لِلْبَذْرِ ثُلُثاً وَ لِلْبَقَرِ ثُلُثاً قَالَ لَا يَنْبَغِي أَنْ يُسَمِّيَ بَذْراً وَ لَا بَقَراً فَإِنَّمَا يُحَرِّمُ الْكَلَامُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Ibn Muskan, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullah^-asws about the man who cultivates a land of another, so he stipulates upon him, a third for the sowing, and a third for the oxen (ploughing). He^-asws said: ‘It is not befitting that he mentioned sowing, nor oxen, for the speech makes it Prohibited’.[57]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَزْرَعُ الْأَرْضَ فَيَشْتَرِطُ لِلْبَذْرِ ثُلُثاً وَ لِلْبَقَرِ ثُلُثاً قَالَ لَا يَنْبَغِي أَنْ يُسَمِّيَ شَيْئاً فَإِنَّمَا يُحَرِّمُ الْكَلَامُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby wo said,

‘Abu Abdullah^-asws was asked about the man who cultivated the land, so he stipulated a third for the sowing, and a third for the oxen (ploughing). He^-asws said: ‘It is not befitting that he mentioned anything, for the speech makes it Prohibited’.[58]

باب مُشَارَكَةِ الذِّمِّيِّ وَ غَيْرِهِ فِي الْمُزَارَعَةِ وَ الشُّرُوطِ بَيْنَهُمَا

Chapter 128 – Association of the Zimmy and others regarding the farming, and the stipulations between the two

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ  عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أُشَارِكُ الْعِلْجَ فَيَكُونُ مِنْ عِنْدِيَ الْأَرْضُ وَ الْبَذْرُ وَ الْبَقَرُ وَ يَكُونُ عَلَى الْعِلْجِ الْقِيَامُ وَ السَّقْيُ وَ الْعَمَلُ فِي الزَّرْعِ حَتَّى يَصِيرَ حِنْطَةً وَ شَعِيراً وَ يَكُونُ الْقِسْمَةُ فَيَأْخُذُ السُّلْطَانُ حَقَّهُ وَ يَبْقَى مَا بَقِيَ عَلَى أَنَّ لِلْعِلْجِ مِنْهُ الثُّلُثَ وَ لِيَ الْبَاقِيَ قَالَ لَا بَأْسَ بِذَلِكَ

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ibrahim Al Karkhy who said,

‘I said to Abu Abdullah^-asws, ‘I associated with Al Ilj (the non-Muslim) so there happened to be from me, the land, and the sowing, and the oxen, and there happened to be upon Al Ilj (non-Muslim) the overseeing, and the irrigation, and the workers in the farming until there came to be wheat and barley, and there happened to be the distribution, so the Sultan (ruling authority) took his right (taxation), and there remained what remained upon a stipulation that for Al Ilj (the non-Muslim) from it would be the third, and for me would be the remainder’. He^-asws said: ‘There is no problem with that’.

قُلْتُ فَلِي عَلَيْهِ أَنْ يَرُدَّ عَلَيَّ مِمَّا أَخْرَجَتِ الْأَرْضُ الْبَذْرَ وَ يُقْسَمُ الْبَاقِي قَالَ إِنَّمَا شَارَكْتَهُ عَلَى أَنَّ الْبَذْرَ مِنْ عِنْدِكَ وَ عَلَيْهِ السَّقْيُ وَ الْقِيَامُ

I said, ‘So would it be for me if he was to return to me from what I had brought out of the seeds, and the remainder to be divided?’ He^-asws said: ‘But rather, you participated with him upon a stipulation that the sowing would be from you, and upon him would be the irrigation and the overseeing’.[59]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ الْأَرْضُ مِنْ أَرْضِ الْخَرَاجِ فَيَدْفَعُهَا إِلَى الرَّجُلِ عَلَى أَنْ يَعْمُرَهَا وَ يُصْلِحَهَا وَ يُؤَدِّيَ خَرَاجَهَا وَ مَا كَانَ مِنْ فَضْلٍ فَهُوَ بَيْنَهُمَا قَالَ لَا بَأْسَ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from yaqoub Bin Shuayb,

from Abu Abdullah^-asws, said, ‘I asked him^-asws about the man who happened to have the land from the goverement lands. So he handed it over to the man upon a stipulation that he would work upon it and correct it, and he would pay its taxes, and whatever was from the excess, so it would be between the two of them. He^-asws said: ‘There is no problem’.

قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُعْطِي الرَّجُلَ أَرْضَهُ وَ فِيهَا رُمَّانٌ أَوْ نَخْلٌ أَوْ فَاكِهَةٌ فَيَقُولُ اسْقِ هَذَا مِنَ الْمَاءِ وَ اعْمُرْهُ وَ لَكَ نِصْفُ مَا أُخْرِجَ قَالَ لَا بَأْسَ

He (the narrator) said, ‘And I asked him^-asws about the man who gave his land to the man and therein were pomegranates, or palm trees, or fruits, so he was saying, ‘Irrigate this from the water and work upon it, and for you would be half of what comes out’. He^-asws said: ‘There is no problem’.

قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُعْطِي الرَّجُلَ الْأَرْضَ فَيَقُولُ اعْمُرْهَا وَ هِيَ لَكَ ثَلَاثُ سِنِينَ أَوْ خَمْسُ سِنِينَ أَوْ مَا شَاءَ اللَّهُ قَالَ لَا بَأْسَ

He (the narrator) said, ‘And I asked him^-asws about the man who have the land to the man, so he was saying, ‘Work upon it and it is for you for three years, or five years, or whatever Allah^-ajwj so Desires’. He^-asws said: ‘There is no problem’.

قَالَ وَ سَأَلْتُهُ عَنِ الْمُزَارَعَةِ فَقَالَ النَّفَقَةُ مِنْكَ وَ الْأَرْضُ لِصَاحِبِهَا فَمَا أَخْرَجَ اللَّهُ مِنْهَا مِنْ شَيْ‏ءٍ قُسِمَ عَلَى الشَّطْرِ وَ كَذَلِكَ أَعْطَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَهْلَ خَيْبَرَ حِينَ أَتَوْهُ فَأَعْطَاهُمْ إِيَّاهَا عَلَى أَنْ يَعْمُرُوهَا وَ لَهُمُ النِّصْفُ مِمَّا أَخْرَجَتْ.

He (the narrator) said, ‘And I asked him^-asws about the farming on a sharing basis, so he^-asws said: ‘The expenditure is for you and the land is for its owner. So whatever Allah^-ajwj brings out from it from anything, it would be divided upon the stipulation; and such is how Rasool-Allah^-saww gave the people of Khyber when they came to him^-saww. So he^-saww have it (land) to them upon a stipulation that they would work upon it and for them would be the half from whatever comes out’.[60]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ الْقَبَالَةُ أَنْ تَأْتِيَ الْأَرْضَ الْخَرِبَةَ فَتَقَبَّلَهَا مِنْ أَهْلِهَا عِشْرِينَ سَنَةً أَوْ أَقَلَّ مِنْ ذَلِكَ أَوْ أَكْثَرَ فَتَعْمُرَهَا وَ تُؤَدِّيَ مَا خَرَجَ عَلَيْهَا فَلَا بَأْسَ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

from Abu Abdullah^-asws having said: ‘The leasing whereby you are given the barren land, so you accept it from its owners for twenty years, or less from that or more. So you work upon it and you pay whatever the taxes are upon it, so there is no problem with it’.[61]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ مُزَارَعَةِ الْمُسْلِمِ الْمُشْرِكَ فَيَكُونُ مِنْ عِنْدِ الْمُسْلِمِ الْبَذْرُ وَ الْبَقَرُ وَ تَكُونُ الْأَرْضُ وَ الْمَاءُ وَ الْخَرَاجُ وَ الْعَمَلُ عَلَى الْعِلْجِ قَالَ لَا بَأْسَ بِهِ

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked about the farming on a sharing basis of the Muslim with the Polytheist. So there happened to be with the Muslim, the seeds and the oxen, and the land, and the water, and the taxation, and the work was upon Al Ilj (the Polytheist). He^-asws said: ‘There is no problem with it’.

قَالَ وَ سَأَلْتُهُ عَنِ الْمُزَارَعَةِ قُلْتُ الرَّجُلُ يَبْذُرُ فِي الْأَرْضِ مِائَةَ جَرِيبٍ أَوْ أَقَلَّ أَوْ أَكْثَرَ طَعَاماً أَوْ غَيْرَهُ فَيَأْتِيهِ رَجُلٌ فَيَقُولُ خُذْ مِنِّي نِصْفَ ثَمَنِ هَذَا الْبَذْرِ الَّذِي زَرَعْتَهُ فِي الْأَرْضِ وَ نِصْفُ نَفَقَتِكَ عَلَيَّ وَ أَشْرِكْنِي فِيهِ قَالَ لَا بَأْسَ

He (the narrator) said, ‘And I asked him^-asws about the crop sharing. I said, ‘The man sowed one hundred Jareyb (unit of measurement) in the land, or less or more, foodstuff or something else. So a man came to him saying, ‘Take from me half the price of the sowing which you have cultivated in the land, and half of your expenditure incurred and participate me in it’. He said, ‘There is no problem’.

قُلْتُ وَ إِنْ كَانَ الَّذِي يَبْذُرُ فِيهِ لَمْ يَشْتَرِهِ بِثَمَنٍ وَ إِنَّمَا هُوَ شَيْ‏ءٌ كَانَ عِنْدَهُ قَالَ فَلْيُقَوِّمْهُ قِيمَةً كَمَا يُبَاعُ يَوْمَئِذٍ فَلْيَأْخُذْ نِصْفَ الثَّمَنِ وَ نِصْفَ النَّفَقَةِ وَ يُشَارِكُهُ .

I said, ‘And if it was such that the one who sowed in it had not bought it with a price, and rather it was something which was with him (from beforehand)?’ He^-asws said: ‘So let him evaluate its price just as he had bought it on that day, and let him take half the price, and half the expenditure, and participate him’.[62]

باب قَبَالَةِ أَرْضِ أَهْلِ الذِّمَّةِ وَ جِزْيَةِ رُءُوسِهِمْ وَ مَنْ يَتَقَبَّلُ الْأَرْضَ مِنَ السُّلْطَانِ فَيُقَبِّلُهَا مِنْ غَيْرِهِ

Chapter 129 – Renting the land of the Ahl Al Zimma and the taxation of their heads (personal tax), and the one who leases the land from the Sultan (ruling authority) so he leases is out to someone else

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ كَانَتْ لَهُ قَرْيَةٌ عَظِيمَةٌ وَ لَهُ فِيهَا عُلُوجٌ ذِمِّيُّونَ يَأْخُذُ مِنْهُمُ السُّلْطَانُ الْجِزْيَةَ فَيُعْطِيهِمْ يُؤْخَذُ مِنْ أَحَدِهِمْ خَمْسُونَ وَ مِنْ بَعْضِهِمْ ثَلَاثُونَ وَ أَقَلُّ وَ أَكْثَرُ فَيُصَالِحُ عَنْهُمْ صَاحِبُ الْقَرْيَةِ السُّلْطَانَ ثُمَّ يَأْخُذُ هُوَ مِنْهُمْ أَكْثَرَ مِمَّا يُعْطِي السُّلْطَانَ قَالَ هَذَا حَرَامٌ .

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim Al Karkhy who said,

‘I asked Abu Abdullah^-asws about a man who had a great town for him, and for him therein were the people under the responsibility (Zimmy), and the Sultan (ruling authority) would take the tax from them. So he (government representative) would come to them and take fifty from one of them, and thirty from one of them, and less and more. So the owner of the town would reconcile on their behalf with the Sultan, then he would take from them more that what he had given to the Sultan’. He^-asws said: ‘This is Prohibited’.[63]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ قَالَ حَدَّثَنِي أَبُو نَجِيحٍ الْمِسْمَعِيِّ عَنِ الْفَيْضِ بْنِ الْمُخْتَارِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي أَرْضٍ أَتَقَبَّلُهَا مِنَ السُّلْطَانِ ثُمَّ أُؤَاجِرُهَا أَكَرَتِي عَلَى أَنَّ مَا أَخْرَجَ اللَّهُ مِنْهَا مِنْ شَيْ‏ءٍ كَانَ لِي مِنْ ذَلِكَ النِّصْفُ وَ الثُّلُثُ بَعْدَ حَقِّ السُّلْطَانِ قَالَ لَا بَأْسَ بِهِ كَذَلِكَ أُعَامِلُ أَكَرَتِي .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Ahmad Bin Al Hassan Al Maysami who said, ‘Abu Najeeh Al Mimai narrated to me from Al Qayz Bin Al Mukhtar who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! What are you^-asws saying regarding a land I lease from the Sultan (ruling authority), then I rent it out to my lessees upon a stipulation that whatever Allah^-ajwj Brings out from it from anything, what would be for me from that is the half, and the third, after the right (land tax) of the Sultan?’ He^-asws said: ‘There is no problem with it. That is how I^-asws deal with my^-asws lessees’.[64]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِقَبَالَةِ الْأَرْضِ مِنْ أَهْلِهَا عِشْرِينَ سَنَةً وَ أَقَلَّ مِنْ ذَلِكَ وَ أَكْثَرَ فَيَعْمُرُهَا وَ يُؤَدِّي مَا خَرَجَ عَلَيْهَا وَ لَا يُدْخِلِ الْعُلُوجَ فِي شَيْ‏ءٍ مِنَ الْقَبَالَةِ لِأَنَّهُ لَا يَحِلُّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

from Abu Abdullah(a.s.) having said: ‘There is no problem with leasing the land from its owner for twenty years, and less from that and more. So work on it and pay whatever taxes that are upon it, and do not include the non-Muslims in anything from the lease, because it is not Permissible’.[65]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَقَبَّلُ الْأَرْضَ بِطِيبَةِ نَفْسِ أَهْلِهَا عَلَى شَرْطٍ يُشَارِطُهُمْ عَلَيْهِ وَ إِنْ هُوَ رَمَّ فِيهَا مَرَمَّةً أَوْ جَدَّدَ فِيهَا بِنَاءً فَإِنَّ لَهُ أَجْرَ بُيُوتِهَا إِلَّا الَّذِي كَانَ فِي أَيْدِي دَهَاقِينِهَا أَوَّلًا قَالَ إِذَا كَانَ قَدْ دَخَلَ فِي قَبَالَةِ الْأَرْضِ عَلَى أَمْرٍ مَعْلُومٍ فَلَا يَعْرِضُ لِمَا فِي أَيْدِي دَهَاقِينِهَا إِلَّا أَنْ يَكُونَ قَدِ اشْتَرَطَ عَلَى أَصْحَابِ الْأَرْضِ مَا فِي أَيْدِي الدَّهَاقِينِ .

A number of our companions, from Ahmad Bin Muhammad, from usman Bin Isa, from Sama’at who said,

‘I asked abou the man who leases the land with the agreement of its owners upon a stipulation he stipulates upon them, and if he were to do repairs therein from the repair work or a renewal a construction therein, so for him would be the rent of its building, except for that which was already in the hands of the former farmers beforehand. He^-asws said: ‘When he had entered into a lease of the land upon a known matter, so he should not deal with what is in the hands of its farmers except he happened to have stipulated upon the owner of the land with regards to what is in the hands of the farmers’.[66]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَرْيَةٍ لِأُنَاسٍ مِنْ أَهْلِ الذِّمَّةِ لَا أَدْرِي أَصْلُهَا لَهُمْ أَمْ لَا غَيْرَ أَنَّهَا فِي أَيْدِيهِمْ وَ عَلَيْهِمْ خَرَاجٌ فَاعْتَدَى عَلَيْهِمُ السُّلْطَانُ فَطَلَبُوا إِلَيَّ فَأَعْطَوْنِي أَرْضَهُمْ وَ قَرْيَتَهُمْ عَلَى أَنْ أَكْفِيَهُمُ السُّلْطَانَ بِمَا قَلَّ أَوْ كَثُرَ فَفَضَلَ لِي بَعْدَ ذَلِكَ فَضْلٌ بَعْدَ مَا قَبَضَ السُّلْطَانُ مَا قَبَضَ قَالَ لَا بَأْسَ بِذَلِكَ لَكَ مَا كَانَ مِنْ فَضْلٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Ibrahim Bin Maymoun who said,

‘I asked Abu Abdullah^-asws about a town of the people from the Ahl Al Zimma. I do not known whether its origin was for them or not, apart from that it was in their hands, and upon them was taxation. So the Sultan (ruling authority) exceeded upon them, and they sought (an alternative) with me, so they gave me their land and their town upon a stipulation that I shall suffice them against the Sultan with whatever was less or more. So the excess would be for me after that, a remainder after what the Sultan takes whatever he takes’. He^-asws said: ‘There is no problem with that. For you would be whatever was from the excess’.[67]

باب مَنْ يُؤَاجِرُ أَرْضاً ثُمَّ يَبِيعُهَا قَبْلَ انْقِضَاءِ الْأَجَلِ أَوْ يَمُوتُ فَتُورَثُ الْأَرْضُ قَبْلَ انْقِضَاءِ الْأَجَلِ

Chapter 130 – The one who leases a land then sells it before the expiry of the term, or he dies so the land gets inherited before the expiry of the term

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنْ يُونُسَ قَالَ كَتَبْتُ إِلَى الرِّضَا ( عليه السلام ) أَسْأَلُهُ عَنْ رَجُلٍ تَقَبَّلَ مِنْ رَجُلٍ أَرْضاً أَوْ غَيْرَ ذَلِكَ سِنِينَ مُسَمَّاةً ثُمَّ إِنَّ الْمُقَبِّلَ أَرَادَ بَيْعَ أَرْضِهِ الَّتِي قَبَّلَهَا قَبْلَ انْقِضَاءِ السِّنِينَ الْمُسَمَّاةِ هَلْ لِلْمُتَقَبِّلِ أَنْ يَمْنَعَهُ مِنَ الْبَيْعِ قَبْلَ انْقِضَاءِ أَجَلِهِ الَّذِي تَقَبَّلَهَا مِنْهُ إِلَيْهِ وَ مَا يَلْزَمُ الْمُتَقَبِّلَ لَهُ قَالَ فَكَتَبَ لَهُ أَنْ يَبِيعَ إِذَا اشْتَرَطَ عَلَى الْمُشْتَرِي أَنَّ لِلْمُتَقَبِّلِ مِنَ السِّنِينَ مَا لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Ahmad, from Yunus who said,

‘I wrote to Al Rea^-asws asking him^-asws about a man who leased a land or other than that from a man for a specified number of years. Then the land owner wanted to sell his land which he had leased out before the expiration of the specified term. It is for the lessee that he prevent him from the sale before the expiration of his term which it had been lease from him to him, and what obligated the lessee for it?’ He^-asws wrote: ‘For him is to sell when he stipulates upon the buyer that for the lessee would be from the years what were (contracted) for him’.[68]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ وَ مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ الْهَمَذَانِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) وَ سَأَلْتُهُ عَنِ امْرَأَةٍ آجَرَتْ ضَيْعَتَهَا عَشْرَ سِنِينَ عَلَى أَنْ تُعْطَى الْأُجْرَةَ فِي كُلِّ سَنَةٍ عِنْدَ انْقِضَائِهَا لَا يُقَدَّمُ لَهَا شَيْ‏ءٌ مِنَ الْأُجْرَةِ مَا لَمْ يَمْضِ الْوَقْتُ فَمَاتَتْ قَبْلَ ثَلَاثِ سِنِينَ أَوْ بَعْدَهَا هَلْ يَجِبُ عَلَى وَرَثَتِهَا إِنْفَاذُ الْإِجَارَةِ إِلَى الْوَقْتِ أَمْ تَكُونُ  الْإِجَارَةُ مُنْتَقِضَةً بِمَوْتِ الْمَرْأَةِ

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, from Ali Bin Mahziyar, from Ibrahim Bin Muhammad Al Hamdany and Muhammad Bin Ja’far Al Raaz, from Muhammad Bin Isa, from Ibrahim Al Hamdany who said,

‘I wrote to Abu Al Hassan^-asws and asked him^-asws about a woman who rented out her place for twenty years upon a stipulation that she would be given the rent during every year of its term, nothing would proceed to her from the rent for as long as the time has not expired. So she died three years before or after it. Is it obligated upon her inheritors for enforcing the rent up to the time, or would the rent become lapsed by the death of the woman?’

فَكَتَبَ ( عليه السلام ) إِنْ كَانَ لَهَا وَقْتٌ مُسَمًّى لَمْ يَبْلُغْ فَمَاتَتْ فَلِوَرَثَتِهَا تِلْكَ الْإِجَارَةُ فَإِنْ لَمْ تَبْلُغْ ذَلِكَ الْوَقْتَ وَ بَلَغَتْ ثُلُثَهُ أَوْ نِصْفَهُ أَوْ شَيْئاً مِنْهُ فَيُعْطَى وَرَثَتُهَا بِقَدْرِ مَا بَلَغَتْ مِنْ ذَلِكَ الْوَقْتِ إِنْ شَاءَ اللَّهُ .

So he^-asws wrote: ‘If it was a specified time for her which had not yet reached and she died, so that rent would be for her inheritors. So if that time had not yet reached, and a third of it had, or half of it, or something from it, so her inheritors would be given in accordance with whatever had reached from that time (onwards), Allah^-ajwj Willing’.[69]

سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ الرَّازِيِّ قَالَ كَتَبَ رَجُلٌ إِلَى أَبِي الْحَسَنِ الثَّالِثِ ( عليه السلام ) رَجُلٌ اسْتَأْجَرَ ضَيْعَةً مِنْ رَجُلٍ فَبَاعَ الْمُؤَاجِرُ تِلْكَ الضَّيْعَةَ الَّتِي آجَرَهَا بِحَضْرَةِ الْمُسْتَأْجِرِ وَ لَمْ يُنْكِرِ الْمُسْتَأْجِرُ الْبَيْعَ وَ كَانَ حَاضِراً لَهُ شَاهِداً عَلَيْهِ فَمَاتَ الْمُشْتَرِي وَ لَهُ وَرَثَةٌ أَ يَرْجِعُ ذَلِكَ فِي الْمِيرَاثِ أَوْ يَبْقَى فِي يَدِ الْمُسْتَأْجِرِ إِلَى أَنْ تَنْقَضِيَ إِجَارَتُهُ فَكَتَبَ ( عليه السلام ) إِلَى أَنْ تَنْقَضِيَ إِجَارَتُهُ .

Sahl Bin Ziyad, from Ahmad Bin Is’haq Al Razy who said,

‘A man wrote to Abu Al Hassan^-asws the 3^rd, ‘A man leased a place from a man, so the lessor sold that place which he had leased out in the presence of the lessee, and the lessee did not deny the lessor of the sale, and he was present for it, a witness upon it. So the buyer died, and for him were inheritors, can they retract that in the inheritance or would it remain in the hand of the lessee up to the expiration of his term?’ So he^-asws wrote: ‘Up to the expiration of his term’.[70]

باب الرَّجُلِ يَسْتَأْجِرُ الْأَرْضَ أَوِ الدَّارَ فَيُؤَاجِرُهَا بِأَكْثَرَ مِمَّا اسْتَأْجَرَهَا

Chapter 131 – The man leases the land or the house, so he sub-leases it out with more than what he had leased it for

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَقَبَّلُ الْأَرْضَ مِنَ الدَّهَاقِينِ فَيُؤَاجِرُهَا بِأَكْثَرَ مِمَّا يَتَقَبَّلُهَا وَ يَقُومُ فِيهَا بِحَظِّ السُّلْطَانِ قَالَ لَا بَأْسَ بِهِ إِنَّ الْأَرْضَ لَيْسَتْ مِثْلَ الْأَجِيرِ وَ لَا مِثْلَ الْبَيْتِ إِنَّ فَضْلَ الْأَجِيرِ وَ الْبَيْتِ حَرَامٌ .

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad altogether, from Ibn Mahboub, from Khalid Bin Jareer, from Abu Al Rabie Al Shamy,

from Abu Abdullah^-asws, said, ‘I asked him^-asws about the man who Leased the land from the farmers, so he sub-leased it out with more than what he had leased it with, and he undertook therein the share of the Sultan (ruling authority). He^-asws said: ‘There is no problem with it. The land is not like the employee, nor like the house. The excess of the employee’s wages and the house is prohibited’.[71]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ الْهَاشِمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ مِنَ السُّلْطَانِ مِنْ أَرْضِ الْخَرَاجِ بِدَرَاهِمَ مُسَمَّاةٍ أَوْ بِطَعَامٍ مُسَمًّى ثُمَّ آجَرَهَا وَ شَرَطَ لِمَنْ يَزْرَعُهَا أَنْ يُقَاسِمَهُ النِّصْفَ أَوْ أَقَلَّ مِنْ ذَلِكَ أَوْ أَكْثَرَ وَ لَهُ فِي الْأَرْضِ بَعْدَ ذَلِكَ فَضْلٌ أَ يَصْلُحُ لَهُ ذَلِكَ قَالَ نَعَمْ إِذَا حَفَرَ نَهَراً أَوْ عَمِلَ لَهُمْ شَيْئاً يُعِينُهُمْ بِذَلِكَ فَلَهُ ذَلِكَ

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Ismail Bin Al Fazl Al Hashimy,

from Abu Abdullah^-asws, said, ‘I asked him^-asws about a man who leased from the Sultan (ruling authority) from the government land for a specified amount of Dirhams, or for a specified amount of foodstuff. Then he sub-leased it out and stipulated upon the one who cultivated it that he would distribute the half, or less than that or more, and for him in the land after that would be the excess. Is that correct for him?’ He^-asws said: ‘Yes, when he digs out a river for them or does some work for them to assist them with that, so that would be for him’.

قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ اسْتَأْجَرَ أَرْضاً مِنْ أَرْضِ الْخَرَاجِ بِدَرَاهِمَ مُسَمَّاةٍ أَوْ بِطَعَامٍ مَعْلُومٍ فَيُؤَاجِرُهَا قِطْعَةً قِطْعَةً أَوْ جَرِيباً جَرِيباً بِشَيْ‏ءٍ مَعْلُومٍ فَيَكُونُ لَهُ فَضْلٌ فِيمَا اسْتَأْجَرَهُ مِنَ السُّلْطَانِ وَ لَا يُنْفِقُ شَيْئاً أَوْ يُؤَاجِرُ تِلْكَ الْأَرْضَ قِطَعاً عَلَى أَنْ يُعْطِيَهُمُ الْبَذْرَ وَ النَّفَقَةَ فَيَكُونُ لَهُ فِي ذَلِكَ فَضْلٌ عَلَى إِجَارَتِهِ وَ لَهُ تُرْبَةُ الْأَرْضِ أَوْ لَيْسَتْ لَهُ فَقَالَ إِذَا اسْتَأْجَرْتَ أَرْضاً فَأَنْفَقْتَ فِيهَا شَيْئاً أَوْ رَمَمْتَ فِيهَا فَلَا بَأْسَ بِمَا ذَكَرْتَ .

He (the narrator) said, ‘And I asked him^-asws about the man who leases a land from a land of the government for a specified amount of Dirhams, or with a known amount of foodstuff, so he sub-leases it out piece by piece, or a Jareyba (unit of measurement) by Jareyba, with a specified thing. So there happened to be some excess for him regarding what he had leased from the Sultan, and he had not spent anything upon it, or he leases out that land in pieces upon a stipulation that he would give them the seeds and the expenditure. So there happens to be some excess for him regarding that, upon his lessees, and would there be for him the fertility of the land or would it not be for him?’ So he^-asws said: ‘Whenever you lease a land, so you spend something therein, or do some repair work in it, so there is no problem with what you have mentioned’.[72]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَسْتَأْجِرُ الْأَرْضَ ثُمَّ يُؤَاجِرُهَا بِأَكْثَرَ مِمَّا اسْتَأْجَرَهَا فَقَالَ لَا بَأْسَ إِنَّ هَذَا لَيْسَ كَالْحَانُوتِ وَ لَا الْأَجِيرِ إِنَّ فَضْلَ الْأَجِيرِ وَ الْحَانُوتِ حَرَامٌ .

Ali Bin Ibrahim, from his father, from Ibn AbuUmeyr, from Abu Al Magra,

from Abu Abdullah^-asws regarding the man who leases a land, then he sub-leases it out with more than what he had leased it for. So he^-asws said: ‘There is no problem. This is not like the shops, nor like the employees (wages). The excess of the wages and the shops is Prohibited’.[73]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ رَجُلًا اسْتَأْجَرَ دَاراً بِعَشَرَةِ دَرَاهِمَ فَسَكَنَ ثُلُثَيْهَا وَ آجَرَ ثُلُثَهَا بِعَشَرَةِ دَرَاهِمَ لَمْ يَكُنْ بِهِ بَأْسٌ وَ لَا يُؤَاجِرْهَا بِأَكْثَرَ مِمَّا اسْتَأْجَرَهَا إِلَّا أَنْ يُحْدِثَ فِيهَا شَيْئاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

from Abu Abullah^-asws having said: ‘If a man was to rent a house for ten Dirhams and he dwells in two-thirds of it and rents out a third of it for ten Dirhams, there would not be a problem with it, and he should not rent it out for more than what he has rented it for unless if he would to innovate something in it (Make some improvement to it)’.[74]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ أَنَّ إِبْرَاهِيمَ بْنَ الْمُثَنَّى سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَسْمَعُ عَنِ الْأَرْضِ يَسْتَأْجِرُهَا الرَّجُلُ ثُمَّ يُؤَاجِرُهَا بِأَكْثَرَ مِنْ ذَلِكَ قَالَ لَيْسَ بِهِ بَأْسٌ إِنَّ الْأَرْضَ لَيْسَتْ بِمَنْزِلَةِ الْبَيْتِ وَ الْأَجِيرِ إِنَّ فَضْلَ الْبَيْتِ حَرَامٌ وَ فَضْلَ الْأَجِيرِ حَرَامٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Abu Al Magra, from Ibrahim Bin Maymoun that,

‘Ibrahim Bin Al Musanna asked Abu Abdullah^-asws and I was listening, about the land which the man leases then sub-leases it out with more than that. He^-asws said: ‘There is no problem with it. The land is not at the status of the house, nor an employee’s wages. The excess of the house is Prohibited, and excess of the employee’s wages is Prohibited’.[75]

سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَتَقَبَّلُ الْأَرْضَ بِالثُّلُثِ أَوِ الرُّبُعِ فَأُقَبِّلُهَا بِالنِّصْفِ قَالَ لَا بَأْسَ بِهِ قُلْتُ فَأَتَقَبَّلُهَا بِأَلْفِ دِرْهَمٍ فَأُقَبِّلُهَا بِأَلْفَيْنِ قَالَ لَا يَجُوزُ قُلْتُ كَيْفَ جَازَ الْأَوَّلُ وَ لَمْ يَجُزِ الثَّانِي قَالَ لِأَنَّ هَذَا مَضْمُونٌ وَ ذَلِكَ غَيْرُ مَضْمُونٍ

Sahl Bin Ziyad, from Ahmad Bin Muhammad from Abdul Kareem, from Al Halby who said,

‘I said to Abu Abdullah^-asws, ‘The land is leased for a third (of the produce), or the quarter, so it is sub-leased for the half’. He^-asws said: ‘There is no problem with it’. I said, ‘Supposing it is leased for a thousand Dirhams and sub-leased it for two thousand?’ He^-asws said: ‘Not allowed’. I said, ‘How come the first is allowed and the second is not allowed?’ He^-asws said: ‘Because this is guaranteed, and that is without a guarantee’.[76]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا تَقَبَّلْتَ أَرْضاً بِذَهَبٍ أَوْ فِضَّةٍ فَلَا تُقَبِّلْهَا بِأَكْثَرَ مِمَّا تَقَبَّلْتَهَا بِهِ وَ إِنْ تَقَبَّلْتَهَا بِالنِّصْفِ وَ الثُّلُثِ فَلَكَ أَنْ تُقَبِّلَهَا بِأَكْثَرَ مِمَّا تَقَبَّلْتَهَا بِهِ لِأَنَّ الذَّهَبَ وَ الْفِضَّةَ مَضْمُونَانِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Is’haq Bin Ammar,

from Abu Abdullah^-asws having said: ‘Whenever you lease a land with gold or silver, so do not sub-lease it out with more than what you had leased it with, and if you were to sub-lease it for the half (of the produce) and the third, so for you would be that you sub-lease it out for more than what you had leased it for, because the gold and the silver are both guaranteed’.[77]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَسْتَأْجِرُ الدَّارَ ثُمَّ يُؤَاجِرُهَا بِأَكْثَرَ مِمَّا اسْتَأْجَرَهَا قَالَ لَا يَصْلُحُ ذَلِكَ إِلَّا أَنْ يُحْدِثَ فِيهَا شَيْئاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

from Abu Abdullah^-asws regarding the man who leases the house, then he sub-leases it out for more than what had had leased it for. He^-asws said: ‘That is not correct unless he innovates something in it (makes an improvement)’.[78]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي لَأَكْرَهُ أَنْ أَسْتَأْجِرَ رَحًى وَحْدَهَا ثُمَّ أُؤَاجِرَهَا بِأَكْثَرَ مِمَّا اسْتَأْجَرْتُهَا بِهِ إِلَّا أَنْ يُحْدَثَ فِيهَا حَدَثٌ أَوْ تُغْرَمَ فِيهَا غَرَامَةٌ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘I^-asws dislike that I^-asws rent one grinding stone, then I^-asws hire it out for more than what I had hired it for unless I^-asws introduce something new in it, or make a loss in it’.[79]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اشْتَرَى مَرْعًى يَرْعَى فِيهِ بِخَمْسِينَ دِرْهَماً أَوْ أَقَلَّ أَوْ أَكْثَرَ فَأَرَادَ أَنْ يُدْخِلَ مَعَهُ مَنْ يَرْعَى فِيهِ وَ يَأْخُذَ مِنْهُمُ الثَّمَنَ قَالَ فَلْيُدْخِلْ مَعَهُ مَنْ شَاءَ بِبَعْضِ مَا أَعْطَى وَ إِنْ أَدْخَلَ مَعَهُ بِتِسْعَةٍ وَ أَرْبَعِينَ وَ كَانَتْ غَنَمُهُ بِدِرْهَمٍ فَلَا بَأْسَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zurara Bin Muhammad, from Sama’at who said,

‘I asked him^-asws about a man who bought a pasture field to pasture in, for fifty Dirhams, or less or more. So he intended that he includes with him anyone who would pasture in it and take the price from him. He^-asws said: ‘So let him include with him the ones who he so desires to for part of what he has given, and even if he were to include with him forty nine sheep, and there was (only one) sheep of his for one Dirham, so there is no problem.

وَ إِنْ هُوَ رَعَى فِيهِ قَبْلَ أَنْ يُدْخِلَهُ بِشَهْرٍ أَوْ شَهْرَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ بَعْدَ أَنْ يُبَيِّنَ لَهُمْ فَلَا بَأْسَ وَ لَيْسَ لَهُ أَنْ يَبِيعَهُ بِخَمْسِينَ دِرْهَماً وَ يَرْعَى مَعَهُمْ وَ لَا بِأَكْثَرَ مِنْ خَمْسِينَ وَ لَا يَرْعَى مَعَهُمْ إِلَّا أَنْ يَكُونَ قَدْ عَمِلَ فِي الْمَرْعَى عَمَلًا حَفَرَ بِئْراً أَوْ شَقَّ نَهَراً أَوْ تَعَنَّى فِيهِ بِرِضَا أَصْحَابِ الْمَرْعَى فَلَا بَأْسَ بِبَيْعِهِ بِأَكْثَرَ مِمَّا اشْتَرَاهُ بِهِ لِأَنَّهُ قَدْ عَمِلَ فِيهِ عَمَلًا فَبِذَلِكَ يَصْلُحُ لَهُ .

And if he was to pasture therein before he enters (others therein) by a month, or two months, or more than that after clears it for them, so there is no problem, and it is not for him that he sells it for fifty Dirhams and he pastures along with them, nor for more than fifty Dirham and he does not pasture along with them, unless it so happens that he had worked in the pasture with a work, digging a well, or grooving a canal, or he gets exhausted therein with the agreement of the owner of the pasture, so there is no problem with him selling it for more than what he had bought it for, because he had worked therein with a work. Thus, due to that, it is correct for him’.[80]

باب الرَّجُلِ يَتَقَبَّلُ بِالْعَمَلِ ثُمَّ يُقَبِّلُهُ مِنْ غَيْرِهِ بِأَكْثَرَ مِمَّا تَقَبَّلَ

Chapter 132 – The man who contracts with the work, then sub-contracts if out to someone else for more than what he had contracted it for

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَتَقَبَّلُ بِالْعَمَلِ فَلَا يَعْمَلُ فِيهِ وَ يَدْفَعُهُ إِلَى آخَرَ فَيَرْبَحُ فِيهِ قَالَ لَا إِلَّا أَنْ يَكُونَ قَدْ عَمِلَ فِيهِ شَيْئاً .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

from one of the two (5^th or 6^th Imam^-asws having been asked about the man who contracted with the work, so he did not do the work in it, and he handed it over to another, so he profited therein. He^-asws said: ‘No, unless it so happened that he had done some work in it’.[81]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْحَكَمِ الْخَيَّاطِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَتَقَبَّلُ الثَّوْبَ بِدِرْهَمٍ وَ أُسَلِّمُهُ بِأَكْثَرَ مِنْ ذَلِكَ لَا أَزِيدُ عَلَى أَنْ أَشُقَّهُ قَالَ لَا بَأْسَ بِهِ ثُمَّ قَالَ لَا بَأْسَ فِيمَا تَقَبَّلْتَهُ مِنْ عَمَلٍ ثُمَّ اسْتَفْضَلْتَ فِيهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al Hakam Al Khayyat who said,

‘I said to Abu Abdullah^-asws, ‘I hire the clothes (tailoring) for one Dirham and I submit these for more than that, not having increased upon it except for cutting it’. He^-asws said: ‘There is no problem with it’. Then he^-asws said: ‘There is no problem in what you contract from a work, then you improve in it’.[82]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ مَيْمُونٍ الصَّائِغِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَتَقَبَّلُ الْعَمَلَ فِيهِ الصِّيَاغَةُ وَ فِيهِ النَّقْشُ فَأُشَارِطُ النَّقَّاشَ عَلَى شَرْطٍ فَإِذَا بَلَغَ الْحِسَابُ بَيْنِي وَ بَيْنَهُ اسْتَوْضَعْتُهُ مِنَ الشَّرْطِ قَالَ فَبِطِيبِ نَفْسٍ مِنْهُ قُلْتُ نَعَمْ قَالَ لَا بَأْسَ .

Muhammaid Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Maymoun the goldsmith who said,

‘I said to Abu Abdullah^-asws, ‘I contract the work wherein is the making jewelley and in it is the engraving, so I stipulate the engraver upon a stipulation. So when the time for accounting between me and him comes up, I make him reduce from the stipulated (price)’. He^-asws said; ‘So is that with agreement from him?’ I said, ‘Yes’. He^-asws said: ‘There is no problem’.[83]

باب بَيْعِ الزَّرْعِ الْأَخْضَرِ وَ الْقَصِيلِ وَ أَشْبَاهِهِ

Chapter 133 – Selling the green plants, and the straw, and such like

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا بَأْسَ بِأَنْ تَشْتَرِيَ زَرْعاً أَخْضَرَ ثُمَّ تَتْرُكَهُ حَتَّى تَحْصُدَهُ إِنْ شِئْتَ أَوْ تَعْلِفَهُ مِنْ قَبْلِ أَنْ يُسَنْبِلَ وَ هُوَ حَشِيشٌ وَ قَالَ لَا بَأْسَ أَيْضاً أَنْ تَشْتَرِيَ زَرْعاً قَدْ سَنْبَلَ وَ بَلَغَ بِحِنْطَةٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘Abu Abdullah^-asws said: ‘There is no problem with you buying green plants, then you leave it until harvest if you so desire to, or you use it as animal feed from before it grows seeds and it is grass’. And he^-asws said: ‘There is no problem as well if you buy plants which have seeds and it ripens with wheat’.[84]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ يَحِلُّ شِرَاءُ الزَّرْعِ أَخْضَرَ قَالَ نَعَمْ لَا بَأْسَ بِهِ

Ali, from his father, from Hammad, from Hareyz, from Bukeyr Bin Ayn who said,

‘I said to Abu Abdullah^-asws, ‘Is it Permissible to buy the green plants?’ He^-asws said: ‘Yes, there is no problem with it’.[85]

عَنْهُ عَنْ زُرَارَةَ مِثْلَهُ وَ قَالَ لَا بَأْسَ بِأَنْ تَشْتَرِيَ الزَّرْعَ أَوِ الْقَصِيلَ أَخْضَرَ ثُمَّ تَتْرُكَهُ إِنْ شِئْتَ حَتَّى يُسَنْبِلَ ثُمَّ تَحْصُدَهُ وَ إِنْ شِئْتَ أَنْ تَعْلِفَ دَابَّتَكَ قَصِيلًا فَلَا بَأْسَ بِهِ قَبْلَ أَنْ يُسَنْبِلَ فَأَمَّا إِذَا سَنْبَلَ فَلَا تَعْلِفْهُ رَأْساً فَإِنَّهُ فَسَادٌ .

From him, from Zurara

 – similar to it, and he^-asws said: ‘There is no problem with you buying the green plants or the straw, then you leave it if you so desire to until it grows seeds, then you harvest it, and if you desire to you feed straw to your animal, for there is no problem with it if it grows sees. So when it grows seeds, so do not feed (your animal), the top part, for it would be spoliing’.[86]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُثَنَّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي زَرْعٍ بِيعَ وَ هُوَ حَشِيشٌ ثُمَّ سَنْبَلَ قَالَ لَا بَأْسَ إِذَا قَالَ أَبْتَاعُ مِنْكَ مَا يَخْرُجُ مِنْ هَذَا الزَّرْعِ فَإِذَا اشْتَرَاهُ وَ هُوَ حَشِيشٌ فَإِنْ شَاءَ أَعْفَاهُ وَ إِنْ شَاءَ تَرَبَّصَ بِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Musanna Al Hannat, from Zurara,

from Abu Abdullah^-asws regarding a farm which is sold and it is grass, then it sprouts. He^-asws said: ‘There is no problem when he says, ‘I am buying from you what comes out from this farm’. So when he buys it and it is grass, so if he so desires to he utilises it, and if he so desires to he waits (for harvest)’.[87]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الْمُحَاقَلَةِ وَ الْمُزَابَنَةِ قُلْتُ وَ مَا هُوَ قَالَ أَنْ تَشْتَرِيَ حَمْلَ النَّخْلِ بِالتَّمْرِ وَ الزَّرْعَ بِالْحِنْطَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Safwan, from Aban, from Abdul Rahman Bin Abu Abdullah,

from Abu Abdullah^-asws having said: ‘Rasool-Alah^-saww forbade from Al Muhaqala and Muzabana’. I said, ‘And what is it?’ He^-asws said: ‘If you were to buy a burden of the palm tree (unripened dates) with the dates, and the vegetation with the wheat’.[88]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ شِرَاءِ الْقَصِيلِ يَشْتَرِيهِ الرَّجُلُ فَلَا يَقْصِلُهُ وَ يَبْدُو لَهُ فِي تَرْكِهِ حَتَّى يَخْرُجَ سُنْبُلُهُ شَعِيراً أَوْ حِنْطَةً وَ قَدِ اشْتَرَاهُ مِنْ أَصْلِهِ عَلَى أَنَّ مَا بِهِ مِنْ خَرَاجٍ عَلَى الْعِلْجِ فَقَالَ إِنْ كَانَ اشْتَرَطَ حِينَ اشْتَرَاهُ إِنْ شَاءَ قَطَعَهُ وَ إِنْ شَاءَ تَرَكَهُ كَمَا هُوَ حَتَّى يَكُونَ سُنْبُلًا وَ إِلَّا فَلَا يَنْبَغِي لَهُ أَنْ يَتْرُكَهُ حَتَّى يَكُونَ سُنْبُلًا .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked about buying the plants which the man buys, so he does not cut it, and it begins (to sprout) during his leaving it until there comes out corns of barley or wheat, and he had bought it from its origin upon a stipulation that whatever there would be from the taxes, would be upon the non-Muslim. So he^-asws said: ‘If there was a stipulated condition when he bought it that if he so desires to he would cut it, and if he so desires to he would leave it just as it is until there happens to be corn, otherwise it is not befitting for him that he leaves it until there happen to be corn’.[89]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) نَحْوَهُ وَ زَادَ فِيهِ فَإِنْ فَعَلَ فَإِنَّ عَلَيْهِ طَسْقَهُ وَ نَفَقَتَهُ وَ لَهُ مَا خَرَجَ مِنْهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Sama’at,

from Abu Abdullah^-asws similar to it, and there is an increase in it, ‘(He^-asws said): ‘So if he were to do it, upon him would be its maintenance and its expenditure, and for him would be whatever comes out from it’.[90]

عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ زَرَعَ زَرْعاً مُسْلِماً كَانَ أَوْ مُعَاهَداً فَأَنْفَقَ فِيهِ نَفَقَةً ثُمَّ بَدَا لَهُ فِي بَيْعِهِ لِنَقْلِهِ يَنْتَقِلُ مِنْ مَكَانِهِ أَوْ لِحَاجَةٍ قَالَ يَشْتَرِيهِ بِالْوَرِقِ فَإِنَّ أَصْلَهُ طَعَامٌ .

Usman Bin Isa, from Sama’at who said,

‘I asked him^-asws about a man who cultivated a farm of one who was a Muslim or a confederate. So he spent therein some expenditure, then it became inevitable for him to sell it due to his relocation from his place, or a need of his. He^-asws said: ‘He should buy it with the silver (Dirhams), for its origin is foodstuff’.[91]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَخَّصَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي الْعَرَايَا بِأَنْ تُشْتَرَى بِخِرْصِهَا تَمْراً وَ قَالَ الْعَرَايَا جَمْعُ عَرِيَّةٍ وَ هِيَ النَّخْلَةُ تَكُونُ لِلرَّجُلِ فِي دَارِ رَجُلٍ آخَرَ فَيَجُوزُ لَهُ أَنْ يَبِيعَهَا بِخِرْصِهَا تَمْراً وَ لَا يَجُوزُ ذَلِكَ فِي غَيْرِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww allowed regarding Al Araya that it can be bought by estimating its dates, and said: ‘Al Araya is the entirety of exposed things, and it is the palm tree which happens to be for the man in a house of another man, so he allows it for him that he sells it by its estimation of dates, and that is not allowed regarding anything else’.[92]

باب بَيْعِ الْمَرَاعِي

Chapter 134 – Selling the pastures

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ الْمُسْلِمِ تَكُونُ لَهُ الضَّيْعَةُ فِيهَا جَبَلٌ مِمَّا يُبَاعُ يَأْتِيهِ أَخُوهُ الْمُسْلِمُ وَ لَهُ غَنَمٌ قَدِ احْتَاجَ إِلَى جَبَلٍ يَحِلُّ لَهُ أَنْ يَبِيعَهُ الْجَبَلَ كَمَا يَبِيعُ مِنْ غَيْرِهِ أَوْ يَمْنَعَهُ مِنَ الْجَبَلِ إِنْ طَلَبَهُ بِغَيْرِ ثَمَنٍ وَ كَيْفَ حَالُهُ فِيهِ وَ مَا يَأْخُذُهُ قَالَ لَا يَجُوزُ لَهُ بَيْعُ جَبَلِهِ مِنْ أَخِيهِ لِأَنَّ الْجَبَلَ لَيْسَ جَبَلَهُ إِنَّمَا يَجُوزُ لَهُ الْبَيْعُ مِنْ غَيْرِ الْمُسْلِمِ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from one of our companions,

from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Muslim man who happened to have the place for him wherein is a mountain from what he sells (his pasture). His Muslim brother comes over to him and for him are sheep, being needy to a mountain. Is it Permissible for him that he sells him the mountain (pasture) just as he had sold it to others, or should he prevent him from the mountain if he seeks it without a price? And how would be his state in it, and what can he take?’ He^-asws said: ‘It is not allowed for him that he sells his mountain (for pasture) to his brother, because the mountain is not his mountain. But rather, it is allowed for him the selling to a non-Muslim’.[93]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ إِدْرِيسَ بْنِ زَيْدٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ وَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ لَنَا ضِيَاعاً وَ لَهَا حُدُودٌ وَ فِيهَا مَرَاعِي وَ لِلرَّجُلِ مِنَّا غَنَمٌ وَ إِبِلٌ وَ يَحْتَاجُ إِلَى تِلْكَ الْمَرَاعِي لِإِبِلِهِ وَ غَنَمِهِ أَ يَحِلُّ لَهُ أَنْ يَحْمِيَ الْمَرَاعِيَ لِحَاجَتِهِ إِلَيْهَا فَقَالَ إِذَا كَانَتِ الْأَرْضُ أَرْضَهُ فَلَهُ أَنْ يَحْمِيَ وَ يُصَيِّرَ ذَلِكَ إِلَى مَا يَحْتَاجُ إِلَيْهِ

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Idrees Bin Zayd,

from Abu Al Hassan^-asws, said, ‘I asked him^-asws, ‘May I be sacrificed for you^-asws! There is a place for us and for it are boundaries, and therein is a pasture field, and for the man from us there as sheep, and camels, and he is needy to that pasture for his camels and his sheep. Is it Permissible for him that he reserves the pasture for his needs to it?’ So he^-asws said: ‘If the land was his land, so it would be for him to reserve and that would come to be for what he needs it for’.

قَالَ وَ قُلْتُ لَهُ الرَّجُلُ يَبِيعُ الْمَرَاعِيَ فَقَالَ إِذَا كَانَتِ الْأَرْضُ أَرْضَهُ فَلَا بَأْسَ .

He (the narrator) said, ‘And I said to him^-asws, ‘The man sells the pasture?’ So he^-asws said: ‘If the land was his land, so there is no problem’.[94]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنِ الرَّجُلِ تَكُونُ لَهُ الضَّيْعَةُ وَ تَكُونُ لَهَا حُدُودٌ تَبْلُغُ حُدُودُهَا عِشْرِينَ مِيلًا وَ أَقَلَّ وَ أَكْثَرَ يَأْتِيهِ الرَّجُلُ فَيَقُولُ لَهُ أَعْطِنِي مِنْ مَرَاعِي ضَيْعَتِكَ وَ أُعْطِيَكَ كَذَا وَ كَذَا دِرْهَماً فَقَالَ إِذَا كَانَتِ الضَّيْعَةُ لَهُ فَلَا بَأْسَ .

Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Abdullah who said,

‘I asked Al Reza^-asws about the man who happened to have the place for him, and it happened to have some boundaries for it of twenty miles, and less and more. The man comes to him, so he is saying to him, ‘Give me from the pasture of your place, and I shall give you such and such amount of Dirhams’. So he^-asws said: ‘If it was that the place was his, so there is no problem’.[95]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ بَيْعِ الْكَلَإِ إِذَا كَانَ سَيْحاً فَيَعْمِدُ الرَّجُلُ إِلَى مَائِهِ فَيَسُوقُهُ إِلَى الْأَرْضِ فَيَسْقِيهِ الْحَشِيشَ وَ هُوَ الَّذِي حَفَرَ النَّهَرَ وَ لَهُ الْمَاءُ يَزْرَعُ بِهِ مَا شَاءَ فَقَالَ إِذَا كَانَ الْمَاءُ لَهُ فَلْيَزْرَعْ بِهِ مَا شَاءَ وَ يَبِيعُهُ بِمَا أَحَبَّ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ja’far Bin Sama’at, from Aban, from Ismail Bin Al Fazl who said,

‘I asked Abu Abdullah^-asws about selling the pasture when it was dry. So the man endeavoured to water it, so he irrigated the land, and irrigated the grass, and he is the who dug out the river, and for him is the water to pasture with whatever he so desires to. So he^-asws said: ‘When the water was for him, so let him pasture with it whatever he so desires to, and sell it for whatever he so desires to’.

قَالَ وَ سَأَلْتُهُ عَنْ بَيْعِ حَصَائِدِ الْحِنْطَةِ وَ الشَّعِيرِ وَ سَائِرِ الْحَصَائِدِ فَقَالَ حَلَالٌ فَلْيَبِعْهُ إِنْ شَاءَ .

He (the narrator) said, ‘And I asked him^-asws about selling the wheat and the barley, and the rest of the harvest. So he^-asws said: ‘Permissible, so let him sell it if he so desires to’.[96]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ بَيْعِ الْكَلَإِ وَ الْمَرَاعِي فَقَالَ لَا بَأْسَ بِهِ قَدْ حَمَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) النَّقِيعَ لِخَيْلِ الْمُسْلِمِينَ .

A number of our companions, from Sahl Bin Ziyad, from Ubeydullah Al Dahqan, from Musa Bin Ibrahim,

from Abu Al Hassan^-asws, said, ‘I asked him^-asws about selling the pasture, and the meadow, so he^-asws said: ‘There is no problem with it. Rasool-Allah^-saww had reserved Al Naqie (name of a place) for the Muslim cavalry horses’.[97]

باب بَيْعِ الْمَاءِ وَ مَنْعِ فُضُولِ الْمَاءِ مِنَ الْأَوْدِيَةِ وَ السُّيُولِ

Chapter 135 – Selling the water and prevention of wasting the water from the valleys and the streams

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ الشِّرْبُ مَعَ قَوْمٍ فِي قَنَاةٍ فِيهَا شُرَكَاءُ فَيَسْتَغْنِي بَعْضُهُمْ عَنْ شِرْبِهِ أَ يَبِيعُ شِرْبَهُ قَالَ نَعَمْ إِنْ شَاءَ بَاعَهُ بِوَرِقٍ وَ إِنْ شَاءَ بَاعَهُ بِكَيْلِ حِنْطَةٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Saeed Al A’araj,

from Abu Abdullah^-asws, said, ‘I asked him^-asws about the man who happened to have the water for him with a group of people in a waterway wherein were partners. So some of them became self-sufficient from drinking it, can he sell his (share of the) water?’ He^-asws said: ‘Yes, if he so desires to, he can sell it with silver (Dirhams), and if he so desires to he can sell it with a measurement of wheat’.[98]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ جَمِيعاً عَنْ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ النِّطَافِ وَ الْأَرْبِعَاءِ قَالَ وَ الْأَرْبِعَاءُ أَنْ يُسَنَّى مُسَنَّاةٌ فَيُحْمَلَ الْمَاءَ فَيُسْتَقَى بِهِ الْأَرْضَ ثُمَّ يُسْتَغْنَى عَنْهُ فَقَالَ لَا تَبِعْهُ وَ لَكِنْ أَعِرْهُ جَارَكَ وَ النِّطَافُ أَنْ يَكُونَ لَهُ الشِّرْبُ فَيَسْتَغْنِيَ عَنْهُ فَيَقُولُ لَا تَبِعْهُ وَ لَكِنْ أَعِرْهُ أَخَاكَ أَوْ جَارَكَ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, and Humeyd Bin Ziyad, from Al Hassan Bin Sama’at, from Ja’far Bin Sama’at, altogether, from Aban,

from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww forbade from Al Nat’aaf and Al Arba’a’. He^-asws said: ‘Al Arba’a is that one builds a dam, so he holds the water and irrigates the land with it, then becomes needless from it. So he^-saww said: ‘Do not pursue it, but irrigate your neighbour (adjacent land)’. And Al Nat’aaf is that there happens to be the water for him, so he is needless from it, so he^-saww was saying: ‘Do not puruse it, but irrigate your brother or your neighbour’.[99]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قَضَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي سَيْلِ وَادِي مَهْزُورٍ أَنْ يُحْبَسَ الْأَعْلَى عَلَى الْأَسْفَلِ لِلنَّخْلِ إِلَى الْكَعْبَيْنِ وَ لِلزَّرْعِ إِلَى الشِّرَاكَيْنِ ثُمَّ يُرْسَلَ الْمَاءُ إِلَى أَسْفَلَ مِنْ ذَلِكَ لِلزَّرْعِ إِلَى الشِّرَاكِ وَ لِلنَّخْلِ إِلَى الْكَعْبِ ثُمَّ يُرْسَلَ الْمَاءُ إِلَى أَسْفَلَ مِنْ ذَلِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father altogether, from Ibn Abu Umeyr, from Al Hakam Bin Ayman, from Giyas Bin Ibrahim,

from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘Rasool-Allah^-saww judged regarding the flow of the water of the valley of Mahzour that the upper part can only withhold upon the lower part for the palm trees up to the two ankles, and for the cultivation up to the two shoe straps. Then he should send the water to the lower parts from that for the cultivation to the shoe-straps, and for the palm trees up to the two ankles. Then the water should be sent to the lower parts from that’.

قَالَ ابْنُ أَبِي عُمَيْرٍ وَ مَهْزُورٌ مَوْضِعُ وَادٍ .

Ibn Abu Umeyr (the narrator) said, ‘And Mahzour is a place of the valley’.[100]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي سَيْلِ وَادِي مَهْزُورٍ أَنْ يُحْبَسَ الْأَعْلَى عَلَى الْأَسْفَلِ لِلنَّخْلِ إِلَى الْكَعْبَيْنِ وَ لِلزَّرْعِ إِلَى الشِّرَاكَيْنِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww judged regarding a waterflow of the valley of Mahzour that the upper part should withhold upon the lower part, for the palm tree up to the (level of) the two ankles, and for the cultivation up to the two shoe-straps’.[101]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي سَيْلِ وَادِي مَهْزُورٍ لِلنَّخْلِ إِلَى الْكَعْبَيْنِ وَ لِأَهْلِ الزَّرْعِ إِلَى الشِّرَاكَيْنِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ali Bin Shajara, from Hafs Bin Giyas,

from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww judged regarding a waterway of the valley of Mahzour, for the palm trees it can be up to the two ankles, and for the farmers up to the two shoe-straps’.[102]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي شُرْبِ النَّخْلِ بِالسَّيْلِ أَنَّ الْأَعْلَى يَشْرَبُ قَبْلَ الْأَسْفَلِ وَ يُتْرَكُ مِنَ الْمَاءِ إِلَى الْكَعْبَيْنِ ثُمَّ يُسَرَّحُ الْمَاءُ إِلَى الْأَسْفَلِ الَّذِي يَلِيهِ كَذَلِكَ حَتَّى تَنْقَضِيَ الْحَوَائِطُ وَ يَفْنَى الْمَاءُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Uqba Bin Khalid,

from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww judged regarding a waterway for the palm trees with the flow that the upper parts are irrigated before the lower, and the water is left up to the two ankles. Then the water is to be channelled to the lower parts which follow it. It should be like that until the gardens are irrigated and the water is depleted’.[103]

باب فِي إِحْيَاءِ أَرْضِ الْمَوَاتِ

Chapter 136 – Reviving the dead lands

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ أَيُّمَا قَوْمٍ أَحْيَوْا شَيْئاً مِنَ الْأَرْضِ وَ عَمَرُوهَا فَهُمْ أَحَقُّ بِهَا وَ هِيَ لَهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’far^-asws saying: ‘Whichever people revive something from the land, and work upon it, so they are more rightful with it, and it is for them’.[104]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَيُّمَا رَجُلٍ أَتَى خَرِبَةً بَائِرَةً فَاسْتَخْرَجَهَا وَ كَرَى أَنْهَارَهَا وَ عَمَرَهَا فَإِنَّ عَلَيْهِ فِيهَا الصَّدَقَةَ وَ إِنْ كَانَتْ أَرْضٌ لِرَجُلٍ قَبْلَهُ فَغَابَ عَنْهَا وَ تَرَكَهَا فَأَخْرَبَهَا ثُمَّ جَاءَ بَعْدُ يَطْلُبُهَا فَإِنَّ الْأَرْضَ لِلَّهِ وَ لِمَنْ عَمَرَهَا .

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad altogether, from Ibn Mahboub, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullah^-asws saying: ‘Whichever man goes to a ruined well so he extracts it and digs out its rivers and develops it, so there would be charity (to give) upon him with regards to it, and if it was a land of a man before him who was absent from it, and neglected it, so he had ruined it, then he comes afterwards, so the earth is Allah^-ajwj’s and for the one who develops it’.[105]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَحْيَا مَوَاتاً فَهُوَ لَهُ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,

from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who revives a dead (land), so it is for him’.[106]

حَمَّادٌ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ وَ فُضَيْلٍ وَ بُكَيْرٍ وَ حُمْرَانَ وَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَحْيَا مَوَاتاً فَهُوَ لَهُ .

Hammad, from Hareyz, from Zurara and Muhammad Bin Muslim, and Abu Baseer and Fuzayl, and Bukeyr, and Humran, and Abdul Rahman Bin Abu Abdullah,

from Abu Ja’far^-asws and Abu Abdullah^-asws both having said: ‘Rasool-Allah^-saww said: ‘The one who revives a dead (land), so it is for him’.[107]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَجَدْنَا فِي كِتَابِ عَلِيٍّ ( عليه السلام ) إِنَّ الْأَرْضَ لِلَّهِ يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ وَ الْعاقِبَةُ لِلْمُتَّقِينَ أَنَا وَ أَهْلُ بَيْتِيَ الَّذِينَ أَوْرَثَنَا الْأَرْضَ وَ نَحْنُ الْمُتَّقُونَ وَ الْأَرْضُ كُلُّهَا لَنَا فَمَنْ أَحْيَا أَرْضاً مِنَ الْمُسْلِمِينَ فَلْيَعْمُرْهَا وَ لْيُؤَدِّ خَرَاجَهَا إِلَى الْإِمَامِ مِنْ أَهْلِ بَيْتِي وَ لَهُ مَا أَكَلَ مِنْهَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Abu Khalid Al Kabuly,

from Abu Ja’far^-asws having said: ‘We^-asws found in the Book of Ali^-asws that [7:128] surely the earth is Allah’s; He Causes such of His servants to inherit it as He so Desires, and the end is for those who are pious. I^-asws and the people^-asws of my^-asws Household are those who inherited the earth, and we^-asws are the pious, and the earth, all of it, is for us^-asws. So the one from the Muslims who revives a land, so let him develop it, and let him pay its taxes to the Imam^-asws from my^-asws Household, and for him is whatever he consumes from it.

فَإِنْ تَرَكَهَا أَوْ أَخْرَبَهَا فَأَخَذَهَا رَجُلٌ مِنَ الْمُسْلِمِينَ مِنْ بَعْدِهِ فَعَمَرَهَا وَ أَحْيَاهَا فَهُوَ أَحَقُّ بِهَا مِنَ الَّذِي تَرَكَهَا فَلْيُؤَدِّ خَرَاجَهَا إِلَى الْإِمَامِ مِنْ أَهْلِ بَيْتِي وَ لَهُ مَا أَكَلَ حَتَّى يَظْهَرَ الْقَائِمُ ( عليه السلام ) مِنْ أَهْلِ بَيْتِي بِالسَّيْفِ فَيَحْوِيَهَا وَ يَمْنَعَهَا وَ يُخْرِجَهُمْ مِنْهَا كَمَا حَوَاهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ مَنَعَهَا إِلَّا مَا كَانَ فِي أَيْدِي شِيعَتِنَا فَإِنَّهُ يُقَاطِعُهُمْ عَلَى مَا فِي أَيْدِيهِمْ وَ يَتْرُكُ الْأَرْضَ فِي أَيْدِيهِمْ .

So if he was to neglect it or ruin it, and (another) man from the Muslims takes it from after him, so he develops it and revives it, so he would be more rightful with it than the one who neglected it. So let him pay its taxes to the Imam^-asws from my^-asws Household, and for him would be whatever he consumes until the appearance of Al Qaim^-asws from my^-asws family withthe sword. So he^-asws would allow it and prevent it, and he^-asws would be throwing them out from it just as Rasool-Allah^-saww has allowed it and prevented it, except whatever was in the hands of our^-asws Shiah, for he^-asws would cut if out for them upon what is in their hands and he^-asws would leave the land in their hands’.[108]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ غَرَسَ شَجَراً أَوْ حَفَرَ وَادِياً بَدْءاً لَمْ يَسْبِقْهُ إِلَيْهِ أَحَدٌ وَ أَحْيَا أَرْضاً مَيْتَةً فَهِيَ لَهُ قَضَاءً مِنَ اللَّهِ وَ رَسُولِهِ ( صلى الله عليه وآله ) .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who plants a tree, or digs out a valley beginning, no one else having preceded him, and revives a dead land, so it is for him, being a judgement from Allah^-ajwj and His^-ajwj Rasool^-saww’.[109]

باب الشُّفْعَةِ

Chapter 137 – The Pre-emption

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الشُّفْعَةُ لِكُلِّ شَرِيكٍ لَمْ يُقَاسِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin hadeed, from Jameel Bin Darraj, from one of our companions,

from one of the two (5^th or 6^th Imam^-asws having said: ‘The pre-emption is for every partner who has not shared’.[110]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ دَارٍ فِيهَا دُورٌ وَ طَرِيقُهُمْ وَاحِدٌ فِي عَرْصَةِ الدَّارِ فَبَاعَ بَعْضُهُمْ مَنْزِلَهُ مِنْ رَجُلٍ هَلْ لِشُرَكَائِهِ فِي الطَّرِيقِ أَنْ يَأْخُذُوا بِالشُّفْعَةِ فَقَالَ إِنْ كَانَ بَاعَ الدَّارَ وَ حَوَّلَ بَابَهَا إِلَى طَرِيقٍ غَيْرِ ذَلِكَ فَلَا شُفْعَةَ لَهُمْ وَ إِنْ بَاعَ الطَّرِيقَ مَعَ الدَّارِ فَلَهُمُ الشُّفْعَةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Mansour Bin Hazim who said,

‘I asked Abu Abdullah^-asws about a house wherein were other houses and their pathway access was one in a courtyard. So one of them sold his house to a man. Is it for his associates in the pathway that they can take to the pre-emption?’ So he^-asws said: ‘If he had sold the house and changed its gateway to a road other than that, so there is no pre-emption for them, and if he sold the road along with the house, so for them would be (the right of) pre-emption’.[111]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا وَقَعَتِ السِّهَامُ ارْتَفَعَتِ الشُّفْعَةُ .

Ali Bin Muhammad, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Jameel Bin Darraj, from Muhammad Bin Muslim,

from Abu Ja’far^-asws having said: ‘When the shares are drawn (lots), the (right of) pre-emption is lifted’.[112]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِالشُّفْعَةِ بَيْنَ الشُّرَكَاءِ فِي الْأَرَضِينَ وَ الْمَسَاكِنِ وَ قَالَ لَا ضَرَرَ وَ لَا ضِرَارَ وَ قَالَ إِذَا رُفَّتِ الْأُرَفُ وَ حُدَّتِ الْحُدُودُ فَلَا شُفْعَةَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhamma Bin Abdullah Bin Hilal, from Uqba Bin Khalid,

from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww judged with the pre-emption between the partners regarding the lands and the dwellings, and said: ‘Neither harm nor suffer harm’. And he^-saww said: ‘When the markings are marked and the boundaries are defined, so there is no pre-emption’.[113]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ الْغَنَوِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الشُّفْعَةِ فِي الدُّورِ أَ شَيْ‏ءٌ وَاجِبٌ لِلشَّرِيكِ وَ يُعْرَضُ عَلَى الْجَارِ فَهُوَ أَحَقُّ بِهَا مِنْ غَيْرِهِ فَقَالَ الشُّفْعَةُ فِي الْبُيُوعِ إِذَا كَانَ شَرِيكاً فَهُوَ أَحَقُّ بِهَا بِالثَّمَنِ.

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Yazeed Bin Is’haq Shaeer, from Haroun Bin Hamza Al Ghanawy,

from Abu Abdullah^-asws, said, ‘I asked him^-asws about the pre-emption regarding the houses, is it an obligatory thing for the associates and he has to present it upon the neighbout, so he would be more rightful with it from others?’ So he^-asws said: ‘The pre-emption regarding the selling, when there was a partner, so he would be more rightful with it, with the price’.[114]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ لِلْيَهُودِيِّ وَ النَّصْرَانِيِّ شُفْعَةٌ وَ قَالَ لَا شُفْعَةَ إِلَّا لِشَرِيكٍ غَيْرِ مُقَاسِمٍ وَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَصِيُّ الْيَتِيمِ بِمَنْزِلَةِ أَبِيهِ يَأْخُذُ لَهُ الشُّفْعَةَ إِنْ كَانَ لَهُ رَغْبَةٌ فِيهِ وَ قَالَ لِلْغَائِبِ شُفْعَةٌ .

Ali Bin Ibrahim, from his father, from Al nowfaly, from Al Sakuny,

from Abu Abdullah^-asws having said: ‘Pre-emption is not for the Jews and the Christians’. And he^-asws said: ‘There is no pre-emption except for a partner who has not been distributed (his share)’. And he^-asws said: ‘Amir Al Momineen^-asws said: ‘A trustee of the orphan is at the status of his father. He takes the pre-emption for him if it was an advantage for him in it’. And he^-asws said: ‘For the absentee is pre-emption’.[115]

عَلِيُّ بْنُ إِبْرَاهِيمَ [عَنْ أَبِيهِ] عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَكُونُ الشُّفْعَةُ إِلَّا لِشَرِيكَيْنِ مَا لَمْ يُقَاسِمَا فَإِذَا صَارُوا ثَلَاثَةً فَلَيْسَ لِوَاحِدٍ مِنْهُمْ شُفْعَةٌ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan,

from Abu Abdullah^-asws having said : ‘The pre-emption does not take place except for the two partners for as long as their share has not bee distributed. So when they become three, so there is no pre-emption for one of them’.[116]

يُونُسُ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الشُّفْعَةِ لِمَنْ هِيَ وَ فِي أَيِّ شَيْ‏ءٍ هِيَ وَ لِمَنْ تَصْلُحُ وَ هَلْ يَكُونُ فِي الْحَيَوَانِ شُفْعَةٌ وَ كَيْفَ هِيَ فَقَالَ الشُّفْعَةُ جَائِزَةٌ فِي كُلِّ شَيْ‏ءٍ مِنْ حَيَوَانٍ أَوْ أَرْضٍ أَوْ مَتَاعٍ إِذَا كَانَ الشَّيْ‏ءُ بَيْنَ شَرِيكَيْنِ لَا غَيْرِهِمَا فَبَاعَ أَحَدُهُمَا نَصِيبَهُ فَشَرِيكُهُ أَحَقُّ بِهِ مِنْ غَيْرِهِ وَ إِنْ زَادَ عَلَى الِاثْنَيْنِ فَلَا شُفْعَةَ لِأَحَدٍ مِنْهُمْ .

Yunus, from one of his men,

from Abu Abdullah^-asws, said, ‘I asked him^-asws about the pre-emption, for whom it is, and in which thing it is, and for whom is it correct, and is there any pre-emption regarding the animals, and how is it?’ So he^-asws said: ‘The pre-emption is allowed in every thing from animals, or land, or goods when the thing was between two partners, not other than the two of them. So one of the sells his share, and his partner would be more rightful with it from the others. So if there were more than the two, so there is no pre-emption for any of them’.

وَ رُوِيَ أَيْضاً أَنَّ الشُّفْعَةَ لَا تَكُونُ إِلَّا فِي الْأَرَضِينَ وَ الدُّورِ فَقَطْ .

And it is reported as well that the pre-emption does not happen except regarding the lands and the houses only’.[117]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْكَاهِلِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) دَارٌ بَيْنَ قَوْمٍ اقْتَسَمُوهَا فَأَخَذَ كُلُّ وَاحِدٍ مِنْهُمْ قِطْعَةً وَ بَنَاهَا وَ تَرَكُوا بَيْنَهُمْ سَاحَةً فِيهَا مَمَرُّهُمْ فَجَاءَ رَجُلٌ فَاشْتَرَى نَصِيبَ بَعْضِهِمْ أَ لَهُ ذَلِكَ قَالَ نَعَمْ وَ لَكِنْ يَسُدُّ بَابَهُ وَ يَفْتَحُ بَاباً إِلَى الطَّرِيقِ أَوْ يَنْزِلُ مِنْ فَوْقِ الْبَيْتِ وَ يَسُدُّ بَابَهُ فَإِنْ أَرَادَ صَاحِبُ الطَّرِيقِ بَيْعَهُ فَإِنَّهُمْ أَحَقُّ بِهِ وَ إِلَّا فَهُوَ طَرِيقُهُ يَجِي‏ءُ حَتَّى يَجْلِسَ عَلَى ذَلِكَ الْبَابِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Kahily, from mansour Bin hazim who said,

‘I said to Abu Abdullah^-asws, ‘A house is between a group, so they divide it. So each one of them takes his piece and buids it and leaves a courtyard between them wherein is their passageway. So a man comes over and he buys a share of one of them, Is that for him (to do)?’ He^-asws said; ‘Yes, but he would have to close his door and open (another) door to the road, or descend from the top of the house and close his door. So if the owner of the pathway sells it, so they would be more rightful with it, or else so it would be his pathway coming until it sets upon that door’.[118]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانٍ عَنْ أَبِي الْعَبَّاسِ وَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الشُّفْعَةُ لَا تَكُونُ إِلَّا لِشَرِيكٍ لَمْ يُقَاسِمْ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban, from Abu Al Abbas, and Abdul Rahman Bin Abu Abdullah who both said,

‘We both heard Abu Abdullah^-asws saying: ‘The pre-emption does not happen except for a partner who has not been distributed (his share)’.[119]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا شُفْعَةَ فِي سَفِينَةٍ وَ لَا فِي نَهَرٍ وَ لَا فِي طَرِيقٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘There is no pre-emption regarding a ship, nor regarding a river, nor regarding a road’.[120]

باب شِرَاءِ أَرْضِ الْخَرَاجِ مِنَ السُّلْطَانِ وَ أَهْلُهَا كَارِهُونَ وَ مَنِ اشْتَرَاهَا مِنْ أَهْلِهَا

Chapter 138 – Buying of the government land from the Sultan and its inhabitants are unwilling, and the one who buys it is from its inhabitants

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ الْهَاشِمِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اكْتَرَى أَرْضاً مِنْ أَرْضِ أَهْلِ الذِّمَّةِ مِنَ الْخَرَاجِ وَ أَهْلُهَا كَارِهُونَ وَ إِنَّمَا تَقَبَّلَهَا مِنَ السُّلْطَانِ لِعَجْزِ أَهْلِهَا عَنْهَا أَوْ غَيْرِ عَجْزٍ فَقَالَ إِذَا عَجَزَ أَرْبَابُهَا عَنْهَا فَلَكَ أَنْ تَأْخُذَهَا إِلَّا أَنْ يُضَارُّوا وَ إِنْ أَعْطَيْتَهُمْ شَيْئاً فَسَخَتْ أَنْفُسُ أَهْلِهَا لَكُمْ بِهَا فَخُذُوهَا

Muhammad Bin yahya, from Abdullah Bin Muhammad, from Ali Bin Al hakam and Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from someone else, from Aban Bin Usman, from Ismail Bin Al Fazl Al Hashimy who said,

‘I asked Abu Abdullah^-asws about a man who leases a land from the lands of the Zimmy, from the tax, and its inhabitants were unwilling, and rather they contracted it from the Sultan (ruling authority) due to the frustration (from paying) of its inhabitants, or without frustration’. So he^-asws said: ‘When its owners are frustrated from it, so it is for you if you were to take these, unless you would be harming them, and if you were to give them something, so the selves of its inhabitants are agreeable with it, so take it’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ اشْتَرَى مِنْهُمْ أَرْضاً مِنْ أَرَاضِي الْخَرَاجِ فَبَنَى فِيهَا أَوْ لَمْ يَبْنِ غَيْرَ أَنَّ أُنَاساً مِنْ أَهْلِ الذِّمَّةِ نَزَلُوهَا أَ لَهُ أَنْ يَأْخُذَ مِنْهُمْ أُجُورَ الْبُيُوتِ إِذَا أَدَّوْا جِزْيَةَ رُءُوسِهِمْ قَالَ يُشَارِطُهُمْ فَمَا أَخَذَ بَعْدَ الشَّرْطِ فَهُوَ حَلَالٌ .

He (the narrator) said: ‘And I asked him^-asws about a man who buys from them a land from the lands of the taxation, so he builds there, or does not build, apart that people from the zimmy lodge therein. Is it for him that he takes rent of the houses from them when they pay their personal taxes?’ He^-asws said: ‘He should stipulate to them. So wheatever he takes after the stipulation, so it is Permissible’.[121]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ قَالَ لَا بَأْسَ بِأَنْ يَشْتَرِيَ أَرْضَ أَهْلِ الذِّمَّةِ إِذَا عَمَرُوهَا وَ أَحْيَوْهَا فَهِيَ لَهُمْ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Zurara who said,

‘He^-asws said: ‘There is no problem with them buying a land of the Zimmy when they develop it and revive it, so it is for them’.[122]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) وَ عَنِ السَّابَاطِيِّ وَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمْ سَأَلُوهُمَا عَنْ شِرَاءِ أَرْضِ الدَّهَاقِينِ مِنْ أَرْضِ الْجِزْيَةِ فَقَالَ إِنَّهُ إِذَا كَانَ ذَلِكَ انْتُزِعَتْ مِنْكَ أَوْ تُؤَدِّيَ عَنْهَا مَا عَلَيْهَا مِنَ الْخَرَاجِ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim,

from Abu Ja’far^-asws, and from Sabaty, and from Zurara, from Abu Abdullah^-asws, and they asked both of them^-asws about buying a land of the farmers from taxation lands. So he^-asws said: ‘If it was that (rising of Al Qaim^-asws), it would be snatched away from you, or you would have to pay from it whatever from the taxes are upon it’.

قَالَ عَمَّارٌ ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ اشْتَرِهَا فَإِنَّ لَكَ مِنَ الْحَقِّ مَا هُوَ أَكْثَرُ مِنْ ذَلِكَ .

Ammar said, ‘Then he^-asws faced me, so he^-asws said ;’Buy it, the right for you is what is more than that’.[123]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ شِرَاءِ أَرْضِ الذِّمَّةِ فَقَالَ لَا بَأْسَ بِهَا فَتَكُونُ إِذَا كَانَ ذَلِكَ بِمَنْزِلَتِهِمْ تُؤَدِّي عَنْهَا كَمَا يُؤَدُّونَ

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim,

from Abu Ja’far^-asws, said, ‘I asked him^-asws about buying a land of the Zimmy, so he^-asws said: ‘There is no problem with it. So you would become, when it transpires (rising of Al Qaim^-asws), at their status. You would be paying from it just as they are paying’.

قَالَ وَ سَأَلَهُ رَجُلٌ مِنْ أَهْلِ النِّيلِ عَنْ أَرْضٍ اشْتَرَاهَا بِفَمِ النِّيلِ فَأَهْلُ الْأَرْضِ يَقُولُونَ هِيَ أَرْضُهُمْ وَ أَهْلُ الْأُسْتَانِ يَقُولُونَ هِيَ مِنْ أَرْضِنَا قَالَ لَا تَشْتَرِهَا إِلَّا بِرِضَا أَهْلِهَا .

He (the narrator) said, ‘And a man from the peple of the Nile asked him about a land bought at the mouth of the Nile, so the people of the land are saying that it is their land, and the people of Al Astana are saying it is from their land’. He^-asws said: ‘Do not buy it except with the agreement of its inhabitants’.[124]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِي أَرْضَ خَرَاجٍ وَ قَدْ ضِقْتُ بِهَا ذَرْعاً قَالَ فَسَكَتَ هُنَيْهَةً ثُمَّ قَالَ إِنَّ قَائِمَنَا لَوْ قَدْ قَامَ كَانَ نَصِيبُكَ فِي الْأَرْضِ أَكْثَرَ مِنْهَا وَ لَوْ قَدْ قَامَ قَائِمُنَا ( عليه السلام ) كَانَ الْأُسْتَانُ أَمْثَلَ مِنْ قَطَائِعِهِمْ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Abdullah Bin Sinan, from his father who said,

‘I said to Abu Abdullah^-asws, ‘For me is a land of taxes, and I am straitened by it, tired’. He (the narrator) said, ‘So he^-asws was silent for a while, then said: ‘When our^-asws Qaim^-asws rises, your share in the land would be greater than it, and if our^-asws Qaim^-asws were to rise, Al Astaan would be more ideal than their pieces (of land)’.[125]

باب سُخْرَةِ الْعُلُوجِ وَ النُّزُولِ عَلَيْهِمْ

Chapter 139 – Forced labour of the non-Muslims and the lodging upon them

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ الْفَضْلِ الْهَاشِمِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ السُّخْرَةِ فِي الْقُرَى وَ مَا يُؤْخَذُ مِنَ الْعُلُوجِ وَ الْأَكَرَةِ فِي الْقُرَى فَقَالَ اشْتَرِطْ عَلَيْهِمْ فَمَا اشْتُرِطَ عَلَيْهِمْ مِنَ الدَّرَاهِمِ وَ السُّخْرَةِ وَ مَا سِوَى ذَلِكَ فَهُوَ لَكَ وَ لَيْسَ لَكَ أَنْ تَأْخُذَ مِنْهُ شَيْئاً حَتَّى تُشَارِطَهُمْ وَ إِنْ كَانَ كَالْمُسْتَيْقِنِ إِنَّ كُلَّ مَنْ نَزَلَ تِلْكَ الْقَرْيَةَ أُخِذَ ذَلِكَ مِنْهُ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban and Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Ismail Al Fazl Al hashimy who said,

‘I asked Abu Abdullah^-asws about the forced labout in the twon and what one can take from the non-Muslim labour and the hiring in the town So he^-asws said: ‘Stipulate upon them. So whatever you stipulate upon them from the Dirhams and the forced labour, and whatever is besides that, so it is for you, and it is not for you that you take anything from it until you have stipulated to them beforehand, and even though you are certain that every one who lodges in that town takes that from it’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ بَنَى فِي حَقٍّ لَهُ إِلَى جَنْبِ جَارٍ لَهُ بُيُوتاً أَوْ دَاراً فَتَحَوَّلَ أَهْلُ دَارِ جَارٍ لَهُ أَ لَهُ أَنْ يَرُدَّهُمْ وَ هُمْ كَارِهُونَ فَقَالَ هُمْ أَحْرَارٌ يَنْزِلُونَ حَيْثُ شَاءُوا وَ يَتَحَوَّلُونَ حَيْثُ شَاءُوا .

He (the narrator) said, ‘And I asked him^-asws about a man who built a house or houses in a right of his to the side of a neighbour of his. So the people of the house became neighbours of his. Is it for him that he repulses them and they are unwilling?’ So he^-asws said: ‘They are free to be lodging wherever they so desire to, and move around wherever they so desire to’.[126]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ عَلِيٍّ الْأَزْرَقِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَصَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِيّاً ( عليه السلام ) عِنْدَ مَوْتِهِ فَقَالَ يَا عَلِيُّ لَا يُظْلَمُ الْفَلَّاحُونَ بِحَضْرَتِكَ وَ لَا يَزْدَادُ عَلَى أَرْضٍ وَضَعْتَ عَلَيْهَا وَ لَا سُخْرَةَ عَلَى مُسْلِمٍ يَعْنِي الْأَجِيرَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Ali Al Azraq who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww bequeathed to Ali^-asws at the time of his^-saww passing away, so he^-saww said: ‘O Ali^-asws! Do not let the peasants be oppressed in your^-asws presence, and do not let the taxes increase upon the land, and do not let forced labout be upon a Muslim’ – meaning the employee’.[127]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَكْتُبُ إِلَى عُمَّالِهِ لَا تُسَخِّرُوا الْمُسْلِمِينَ وَ مَنْ سَأَلَكُمْ غَيْرَ الْفَرِيضَةِ فَقَدِ اعْتَدَى فَلَا تُعْطُوهُ وَ كَانَ يَكْتُبُ يُوصِي بِالْفَلَّاحِينَ خَيْراً وَ هُمُ الْأَكَّارُونَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan, from Al Halby,

from Abu Abdullah^-asws having said: ‘Amir Al Momineen^-asws used to write to his^-asws office bearers: ‘Do not let the Muslims be in forced labour; and the one who asks you^-asws for other than the Obligations, so he has exceeded, so do not give it to him’. And he^-asws would write advising goodness with the peasants and they were hired’.[128]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ النُّزُولُ عَلَى أَهْلِ الْخَرَاجِ ثَلَاثَةُ أَيَّامٍ .

A number of our companions, from Ahmad Bin Muhammad, from Sahl Bin Ziiyad, from Ibn Mahboub, from Ibn Sinan,

from Abu Abdullah^-asws having said: ‘The lodging upon the people of the taxation is for three days (no more)’.[129]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُنْزَلُ عَلَى أَهْلِ الْخَرَاجِ ثَلَاثَةَ أَيَّامٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al halby,

from Abu Abdullah^-asws having said: ‘The lodging upon the people of the taxation is for three days (no more)’.[130]

باب الدَّلَالَةِ فِي الْبَيْعِ وَ أَجْرِهَا وَ أَجْرِ السِّمْسَارِ

Chapter 140 – The brokerage in the selling and its fee, and the fee of the realtor

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي الرَّجُلِ يَدُلُّ عَلَى الدُّورِ وَ الضِّيَاعِ وَ يَأْخُذُ عَلَيْهِ الْأَجْرَ قَالَ هَذِهِ أُجْرَةٌ لَا بَأْسَ بِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Bashhar,

from Abu Al Hassan^-asws regarding the man who indicates upon the houses and the places, and he takes the (finder’s)  fee upon it. He^-asws said: ‘This is a renumeration. There is no problem with it’.[131]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ أَوْ غَيْرِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَسْمَعُ فَقَالَ لَهُ إِنَّا نَأْمُرُ الرَّجُلَ فَيَشْتَرِي لَنَا الْأَرْضَ وَ الْغُلَامَ وَ الدَّارَ وَ الْخَادِمَ وَ نَجْعَلُ لَهُ جُعْلًا قَالَ لَا بَأْسَ بِذَلِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, or someone else, from Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws was asked and I was listening, so he said to him^-asws, ‘We instruct the man, so he buys the land for us, and the slave, and the house, and the servant, and we make a fee to be for him’. He^-asws said: ‘There is no problem with that’.[132]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا مِنْ أَصْحَابِ الرَّقِيقِ قَالَ اشْتَرَيْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جَارِيَةً فَنَاوَلَنِي أَرْبَعَةَ دَنَانِيرَ فَأَبَيْتُ فَقَالَ لَتَأْخُذَنَّ فَأَخَذْتُهَا وَ قَالَ لَا تَأْخُذْ مِنَ الْبَائِعِ .

Ahmad Bin Muhammad, from Ibn Abu Umeyr, from one of our companions, from the companions of Al Raqeq who said,

‘I bought a slave girl for Abu Abdullah^-asws, so he^-asws gave me four Dinars, but I refused (to accept it). So he^-asws said to me: ‘Take it!’ So I took it and he^-asws said: ‘Do not take from the seller’.[133]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبِي سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَسْمَعُ فَقَالَ لَهُ رُبَّمَا أَمَرْنَا الرَّجُلَ فَيَشْتَرِي لَنَا الْأَرْضَ وَ الدَّارَ وَ الْغُلَامَ وَ الْجَارِيَةَ وَ نَجْعَلُ لَهُ جُعْلًا قَالَ لَا بَأْسَ .

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘I heard my father asking Abu Abdullah^-asws and I was listening, so he said to him^-asws, ‘Sometimes we instruct the man so he buys for us the land, and the house, and the slave, and the slave girl, and we make a fee to be for him’. He^-asws said: ‘There is no problem’.[134]

وَ عَنْهُمَا عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ غَيْرِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالُوا قَالَا لَا بَأْسَ بِأَجْرِ السِّمْسَارِ إِنَّمَا هُوَ يَشْتَرِي لِلنَّاسِ يَوْماً بَعْدَ يَوْمٍ بِشَيْ‏ءٍ مَعْلُومٍ وَ إِنَّمَا هُوَ مِثْلُ الْأَجِيرِ .

And from the two of them, from Ibn Mahboub, from Abu Al Wallad,

from Abu Abdullah^-asws and someone else, from Abu Ja’far^-asws both having said: ‘There is no problem with fee if the broker. But rather, he buys for the people day after day, with something known, and rather it is like the employee’.[135]

باب مُشَارَكَةِ الذِّمِّيِّ

Chapter 141 – Partnership with the Zimmy (non-Muslim taxpayer)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَنْبَغِي لِلرَّجُلِ الْمُسْلِمِ أَنْ يُشَارِكَ الذِّمِّيَّ وَ لَا يُبْضِعَهُ بِضَاعَةً وَ لَا يُودِعَهُ وَدِيعَةً وَ لَا يُصَافِيَهُ الْمَوَدَّةَ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Ra’ib who said,

‘Abu Abdullah^-asws said: ‘It is not befitting for the Muslim man that he does a partnership with the Zimmy, nor place the merchandise with him, nor entrust him with an entrustment, nor have sincere cordiality (with him)’.[136]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) كَرِهَ مُشَارَكَةَ الْيَهُودِيِّ وَ النَّصْرَانِيِّ وَ الْمَجُوسِيِّ إِلَّا أَنْ تَكُونَ تِجَارَةً حَاضِرَةً لَا يَغِيبُ عَنْهَا الْمُسْلِمُ .

Ali Bin Ibrahim, from his father, from Al nowfaly, from Al Sakuny,

from Abu Abdullah^-asws that Amir Al Momineen^-asws disliked partnering the Jew, and the Christian, and the Magian, except if there happens to be a business of presence (hand to hand deal), the Muslim not being absent from it’.[137]

باب الِاسْتِحْطَاطِ بَعْدَ الصَّفْقَةِ

Chapter 142 – The bargaining after the deal

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ اشْتَرَيْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جَارِيَةً فَلَمَّا ذَهَبْتُ أَنْقُدُهُمُ الدَّرَاهِمَ قُلْتُ أَسْتَحِطُّهُمْ قَالَ لَا إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَهَى عَنِ الِاسْتِحْطَاطِ بَعْدَ الصَّفْقَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Al Karkhy who said,

‘I bought a slave girl for Abu Abdullah^-asws. So when I went to fetch the Dirhams, I said, ‘Can I ask for a reduction?’ He^-asws said: ‘No. Rasool-Allah^-ajwj forbade from the reduction after the (conclusion of) the deal’.[138]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ أَتَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) بِجَارِيَةٍ أَعْرِضُهَا فَجَعَلَ يُسَاوِمُنِي وَ أُسَاوِمُهُ ثُمَّ بِعْتُهَا إِيَّاهُ فَضَمَّ عَلَى يَدِي قُلْتُ جُعِلْتُ فِدَاكَ إِنَّمَا سَاوَمْتُكَ لِأَنْظُرَ الْمُسَاوَمَةُ تَنْبَغِي أَوْ لَا تَنْبَغِي وَ قُلْتُ قَدْ حَطَطْتُ عَنْكَ عَشَرَةَ دَنَانِيرَ

A number of our companions, from Ahmad Bin Muhammad, from one of our companions, from Muawiya Bin Ammar, from Zayd Al Shahaam who said,

‘A number of our companions, from Ahmad Bin Muhammad, from one of our companions, from Muawiya Bin Ammar, from Zayd Al Shahaam who said, ‘I went over to Abu Abdullah^-asws with a slave girl. I presented her, so he^-asws went on to bargain with me and I bargained with him^-asws. Then I sold her to him^-asws. So he^-asws joined his^-asws hand upon mine (as a gesture of conclusion of the deal). I said, ‘May I be sacrificed for you^-asws! But rather, I bargained with you^-asws in order to see whether the bargaining befits me or does not befit me’. And I said, ‘I have dropped (the price) from you^-asws by ten Dinars’.

فَقَالَ هَيْهَاتَ أَلَّا كَانَ هَذَا قَبْلَ الضَّمَّةِ أَ مَا بَلَغَكَ قَوْلُ النَّبِيِّ ( صلى الله عليه وآله ) الْوَضِيعَةُ بَعْدَ الضَّمَّةِ حَرَامٌ .

So he^-asws said: ‘Far be it! Indeed, this is before the clasping of the arms. Have the words of Rasool-Allah^-saww not reached you: ‘The reduction after the clasping of the arms (conclusion of the deal) is Prohibited?’[139]

باب حَزْرِ الزَّرْعِ

Chapter 143 – Estimating the produce

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّ لَنَا أَكَرَةً فَنُزَارِعُهُمْ فَيَجِيئُونَ وَ يَقُولُونَ لَنَا قَدْ حَزَرْنَا هَذَا الزَّرْعَ بِكَذَا وَ كَذَا فَأَعْطُونَاهُ وَ نَحْنُ نَضْمَنُ لَكُمْ أَنْ نُعْطِيَكُمْ حِصَّتَكُمْ عَلَى هَذَا الْحَزْرِ فَقَالَ وَ قَدْ بَلَغَ قُلْتُ نَعَمْ قَالَ لَا بَأْسَ بِهَذَا

Ali Bin Muhammad, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from one of his companions who said,

‘I said to Abu Abdullah^-asws, ‘For us are hired workers, so we make them cultivate, so they are answering and are saying to us, ‘We have estimated this plantation with such and such. So give it to us and we would guarantee for you that we would give you your share upon this estimate’. So he^-asws said: ‘A has it matured?’ I said, ‘Yes’. He^-asws said: ‘There is no problem with this’.

قُلْتُ فَإِنَّهُ يَجِي‏ءُ بَعْدَ ذَلِكَ فَيَقُولُ لَنَا إِنَّ الْحَزْرَ لَمْ يَجِئْ كَمَا حَزَرْتُ وَ قَدْ نَقَصَ قَالَ فَإِذَا زَادَ يَرُدُّ عَلَيْكُمْ قُلْتُ لَا قَالَ فَلَكُمْ أَنْ تَأْخُذُوهُ بِتَمَامِ الْحَزْرِ كَمَا أَنَّهُ إِذَا زَادَ كَانَ لَهُ كَذَلِكَ إِذَا نَقَصَ كَانَ عَلَيْهِ.

I said, ‘So he comes after that and he is saying to us, ‘The estimated did not come out to be as we had estimated it to be, and it is deficient’. He^-asws said: ‘So when it is more, does he return to you?’ I said, ‘No’. He^-asws said: ‘So for you is that you take it with the complete estimated just as when it is more it would be for him, similar to that, when it is deficient it is upon him’.[140]

باب إِجَارَةِ الْأَجِيرِ وَ مَا يَجِبُ عَلَيْهِ

Chapter 144 – Wages of the employee and what is obligated upon it

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الرَّجُلِ يَسْتَأْجِرُ الرَّجُلَ بِأُجْرَةٍ مَعْلُومَةٍ فَيَبْعَثُهُ فِي ضَيْعَةٍ فَيُعْطِيهِ رَجُلٌ آخَرُ دَرَاهِمَ وَ يَقُولُ اشْتَرِ بِهَذَا كَذَا وَ كَذَا وَ مَا رَبِحْتَ بَيْنِي وَ بَيْنَكَ فَقَالَ إِذَا أَذِنَ لَهُ الَّذِي اسْتَأْجَرَهُ فَلَيْسَ بِهِ بَأْسٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from safwan, from Is’hhaq Bin Ammar who said,

‘I asked Abu Ibrahim^-asws (7^th Imam^-asws) about the man who employs the man with a known wage, so he sends him in a place. Then he (employee) gives Dirhams to another man and is saying, ‘Buy such and such, and whatever profit there is would be between me and you’. So he^-asws said: ‘When the one who employed him allows it for him, so there is no problem’.[141]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مُوسَى عَنْ يُونُسَ عَنْ سُلَيْمَانَ بْنِ سَالِمٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ اسْتَأْجَرَ رَجُلًا بِنَفَقَةٍ وَ دَرَاهِمَ مُسَمَّاةٍ عَلَى أَنْ يَبْعَثَهُ إِلَى أَرْضٍ فَلَمَّا أَنْ قَدِمَ أَقْبَلَ رَجُلٌ مِنْ أَصْحَابِهِ يَدْعُوهُ إِلَى مَنْزِلِهِ الشَّهْرَ وَ الشَّهْرَيْنِ فَيُصِيبُ عِنْدَهُ مَا يُغْنِيهِ عَنْ نَفَقَةِ الْمُسْتَأْجِرِ فَنَظَرَ الْأَجِيرُ إِلَى مَا كَانَ يُنْفِقُ عَلَيْهِ فِي الشَّهْرِ إِذَا هُوَ لَمْ يَدْعُهُ فَكَافَأَهُ الَّذِي يَدْعُوهُ فَمِنْ مَالِ مَنْ تِلْكَ الْمُكَافَأَةُ أَ مِنْ مَالِ الْأَجِيرِ أَوْ مِنْ مَالِ الْمُسْتَأْجِرِ قَالَ إِنْ كَانَ فِي مَصْلَحَةِ الْمُسْتَأْجِرِ فَهُوَ مِنْ مَالِهِ وَ إِلَّا فَهُوَ عَلَى الْأَجِيرِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Abbas Bin Musa, from Yunus, from Suleyman Bin Salim who said,

‘I asked Abu Al Hassan^-asws about a man who employs a man with expenses and a specified amount of Dirhams upon a stipulation that he would send him to a land. So when he arrived, a man from his companions welcomed him and invited him to his house for the month or two months. So he attained with him what made him needless from the expenditure (provided by the) employer. So the employee looked at what he would have spent upon him during the month if he (his companion) had not invited him. So the one who had invited him had sufficed him. So from whose wealth would be that sufficient expenditure, from the wealth of the employee or from the wealth of the employer?’ He^-asws said: ‘If it was in the interest of the employer so it would be from his wealth, or else so it is upon the employee’.

وَ عَنْ رَجُلٍ اسْتَأْجَرَ رَجُلًا بِنَفَقَةٍ  مُسَمَّاةٍ وَ لَمْ يُفَسِّرْ شَيْئاً عَلَى أَنْ يَبْعَثَهُ إِلَى أَرْضٍ أُخْرَى فَمَا كَانَ مِنْ مَئُونَةِ الْأَجِيرِ مِنْ غَسْلِ الثِّيَابِ وَ الْحَمَّامِ فَعَلَى مَنْ قَالَ عَلَى الْمُسْتَأْجِرِ .

(He the narrator said), ‘And (I asked) about a man who employed a man with a specified expenditure and did not explain anything that he would be sending him to another land. So whatever was from the privisions of the employee, from washing the clothes and the bathing, so upon whom (would it be)?’ He^-asws said: ‘Upon the employer’.[142]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ بْنِ عَمَّارٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَأْتِي الرَّجُلَ فَيَقُولُ اكْتُبْ لِي بِدَرَاهِمَ فَيَقُولُ لَهُ آخُذُ مِنْكَ وَ أَكْتُبُ لَكَ [بَيْنَ يَدَيْهِ] قَالَ فَقَالَ لَا بَأْسَ

Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Ali Bin Ismail Bin Ammar, from Ubeyd Bin Zurara who said,

‘I said to Abu Abdullah^-asws, ‘The man comes over to the man so he is saying, ‘Write out (a promissory note) for me with the Dirhams’. So he is saying to him, ‘I shall take from you and (then) I shall write for you’, in front of him’. So he^-asws said; ‘There is no problem’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ مَمْلُوكاً فَقَالَ الْمَمْلُوكُ أَرْضِ مَوْلَايَ بِمَا شِئْتَ وَ لِي عَلَيْكَ كَذَا وَ كَذَا دَرَاهِمَ مُسَمَّاةً فَهَلْ يَلْزَمُ الْمُسْتَأْجِرَ وَ هَلْ يَحِلُّ لِلْمَمْلُوكِ قَالَ لَا يَلْزَمُ الْمُسْتَأْجِرَ وَ لَا يَحِلُّ لِلْمُلُوكِ .

He (the narrator) said, ‘And I asked him^-asws about a man who employs an owned slave, so the slave said, ‘Ask my master with whatever you so desire to, and for me, upon you would be such and such specified amount of Dirhams. So, does it obligate the employer, and is it Permissible for the owned slave?’ He^-asws said: ‘Neither does it obligate the employer nor is it Permissible for the slave’.[143]

باب كَرَاهَةِ اسْتِعْمَالِ الْأَجِيرِ قَبْلَ مُقَاطَعَتِهِ عَلَى أُجْرَتِهِ وَ تَأْخِيرِ إِعْطَائِهِ بَعْدَ الْعَمَلِ

Chapter 145 – Abhorrence of utilising the employee before agreeing his wages and delay giving it to him after the work

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ كُنْتُ مَعَ الرِّضَا ( عليه السلام ) فِي بَعْضِ الْحَاجَةِ فَأَرَدْتُ أَنْ أَنْصَرِفَ إِلَى مَنْزِلِي فَقَالَ لِيَ انْصَرِفْ مَعِي فَبِتْ عِنْدِيَ اللَّيْلَةَ فَانْطَلَقْتُ مَعَهُ فَدَخَلَ إِلَى دَارِهِ مَعَ الْمُعَتِّبِ فَنَظَرَ إِلَى غِلْمَانِهِ يَعْمَلُونَ بِالطِّينِ أَوَارِيَ الدَّوَابِّ وَ غَيْرَ ذَلِكَ وَ إِذاً مَعَهُمْ أَسْوَدُ لَيْسَ مِنْهُمْ فَقَالَ مَا هَذَا الرَّجُلُ مَعَكُمْ فَقَالُوا يُعَاوِنُنَا وَ نُعْطِيهِ شَيْئاً قَالَ قَاطَعْتُمُوهُ عَلَى أُجْرَتِهِ فَقَالُوا لَا هُوَ يَرْضَى مِنَّا بِمَا نُعْطِيهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Suleyman Bin Ja’far Al Ja’fary who said,

‘I was with Al Reza^-asws regarding one of the needs, and I intended to leave to go to my house. So he^-asws said to me: ‘Come with me^-asws and spend the night in my^-asws presence’. So I went with him^-asws and entered into his^-asws house along with Al Mo’tab. So he^-asws looked at his^-asws servants who were working with the clay in the animal enclosure, and other such work, and there was a black man with them who was not from them. So he^-asws said: ‘Who is this man with you?’ So they said, ‘He is helping us and we would give him something’. He^-asws said: ‘Have you agreed his wages with him?’ So they said, ‘No. He would be pleased from us with whatever we give him’.

فَأَقْبَلَ عَلَيْهِمْ يَضْرِبُهُمْ بِالسَّوْطِ وَ غَضِبَ لِذَلِكَ غَضَباً شَدِيداً فَقُلْتُ جُعِلْتُ فِدَاكَ لِمَ تُدْخِلُ عَلَى نَفْسِكَ فَقَالَ إِنِّي قَدْ نَهَيْتُهُمْ عَنْ مِثْلِ هَذَا غَيْرَ مَرَّةٍ أَنْ يَعْمَلَ مَعَهُمْ أَحَدٌ حَتَّى يُقَاطِعُوهُ أُجْرَتَهُ وَ اعْلَمْ أَنَّهُ مَا مِنْ أَحَدٍ يَعْمَلُ لَكَ شَيْئاً بِغَيْرِ مُقَاطَعَةٍ ثُمَّ زِدْتَهُ لِذَلِكَ الشَّيْ‏ءِ ثَلَاثَةَ أَضْعَافٍ عَلَى أُجْرَتِهِ إِلَّا ظَنَّ أَنَّكَ قَدْ نَقَصْتَهُ أُجْرَتَهُ وَ إِذَا قَاطَعْتَهُ ثُمَّ أَعْطَيْتَهُ أُجْرَتَهُ حَمِدَكَ عَلَى الْوَفَاءِ  فَإِنْ زِدْتَهُ حَبَّةً عَرَفَ ذَلِكَ لَكَ وَ رَأَى أَنَّكَ قَدْ زِدْتَهُ.

So he^-asws faced towards them to strike them with the whip, and was angered due to that with an intense anger. So I said, ‘May I be sacrificed for you^-asws! Why are you taking it upon yourself^-asws?’ So he^-asws said: ‘I^-asws have forbidden them from the likes of this many a time, to make anyone work with them until they agree his wages beforehand. And know that there is no one who would work for you anything without an agreed wages, and then you increase something for him three times over upon his wages, he would still thing that you have been deficient in his wages; and when you agree his wages beforehand, then give his wages to him, he would praise you upon the loyalty. So if you were to increase it even by a grain, he would recognise that for you and view that you have given him more’.[144]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْحَمَّالِ وَ الْأَجِيرِ قَالَ لَا يَجِفُّ عَرَقُهُ حَتَّى تُعْطِيَهُ أُجْرَتَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

from Abu Abdullah(a.s.) regarding the carriers and the employees, having said: ‘His sweat should not dry up until you give him his wages’.[145]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانٍ عَنْ شُعَيْبٍ قَالَ تَكَارَيْنَا لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْماً يَعْمَلُونَ فِي بُسْتَانٍ لَهُ وَ كَانَ أَجَلُهُمْ إِلَى الْعَصْرِ فَلَمَّا فَرَغُوا قَالَ لِمُعَتِّبٍ أَعْطِهِمْ أُجُورَهُمْ قَبْلَ أَنْ يَجِفَّ عَرَقُهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanaan, from Shuayb who said,

‘We hired for Abu Abdullah^-asws, a group of people working for him^-asws in an orchard of his, and their term was until the mid-afternoon. So when they were free, he^-asws said to Mo’tab: ‘Give them their wages before their sweat dries up’.[146]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَسْتَعْمِلَنَّ أَجِيراً حَتَّى يُعْلِمَهُ مَا أَجْرُهُ وَ مَنِ اسْتَأْجَرَ أَجِيراً ثُمَّ حَبَسَهُ عَنِ الْجُمُعَةِ يَبُوءُ بِإِثْمِهِ وَ إِنْ هُوَ لَمْ يَحْبِسْهُ اشْتَرَكَا فِي الْأَجْرِ .

Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

from Abu Abdullah^-asws having said: ‘The one who was a believer in Allah^-ajwj and the Last Day, so he should not utilise an employee until he lets him know what his wages are, and the one who employs an employee, then withholds him from the Friday (Prayer) would be responsible for his sin, and if he does not withhold him, he would be a participant in the Recompense’.[147]

باب الرَّجُلِ يَكْتَرِي الدَّابَّةَ فَيُجَاوِزُ بِهَا الْحَدَّ أَوْ يَرُدُّهَا قَبْلَ الِانْتِهَاءِ إِلَى الْحَدِّ

Chapter 146 – The man hires the animal, so he exceeds the limit with it, or returns it before ending up to the limit

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ اكْتَرَى دَابَّةً إِلَى مَكَانٍ مَعْلُومٍ فَجَاوَزَهُ قَالَ يُحْسَبُ لَهُ الْأَجْرُ بِقَدْرِ مَا جَاوَزَ وَ إِنْ عَطِبَ الْحِمَارُ فَهُوَ ضَامِنٌ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Al Hassan Al Sayqal who said,

‘I said to Abu Abdullah^-asws, ‘What are you^-asws saying regarding a man who hires an animal to a known place, so he exceeds it’. He^-asws said: ‘The rent would be accounted for him in accordance with whatever he has exceeded with, and if the donkey is injured, so he would be resonsible’.[148]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكْتَرِي الدَّابَّةَ فَيَقُولُ اكْتَرَيْتُهَا مِنْكَ إِلَى مَكَانِ كَذَا وَ كَذَا فَإِنْ جَاوَزْتُهُ فَلَكَ كَذَا وَ كَذَا زِيَادَةً وَ يُسَمِّي ذَلِكَ قَالَ لَا بَأْسَ بِهِ كُلِّهِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala, from Muhammad Bin Muslim, from Abu Hamza,

from Abu Ja’far^-asws, said, ‘I asked him^-asws about the man who hires the animal, so he is saying, ‘I am hiring it from you up to such and such a place. So if I were to exceed it, for you would be such and such increase (of hire charges)’, and he specifies that’. He^-asws said: ‘There is no problem with it, all of it’.[149]

أَحْمَدُ بْنُ مُحَمَّدٍ [عَنْ رَجُلٍ] عَنْ أَبِي الْمَغْرَاءِ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ تَكَارَى دَابَّةً إِلَى مَكَانٍ مَعْلُومٍ فَنَفَقَتِ الدَّابَّةُ قَالَ إِنْ كَانَ جَازَ الشَّرْطَ فَهُوَ ضَامِنٌ وَ إِنْ دَخَلَ وَادِياً لَمْ يُوثِقْهَا فَهُوَ ضَامِنٌ وَ إِنْ سَقَطَتْ فِي بِئْرٍ فَهُوَ ضَامِنٌ لِأَنَّهُ لَمْ يَسْتَوْثِقْ مِنْهَا .

Ahmad Bin Muhammad, from a man, from Abu Al Magra, from Al Halby who said,

‘I asked Abu Abdullah^-asws about the man who hired an animal up to a known place. So the animal died’. He^-asws said: ‘If he had exceeded the stipulation, so he is responsible, and if he entered a valley not trusting it (for safety), so he is responsible, and if it falls into a well, so he is responsible, because he was not ensured from it’.[150]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ كُنْتُ جَالِساً عِنْدَ قَاضٍ مِنْ قُضَاةِ الْمَدِينَةِ فَأَتَاهُ رَجُلَانِ فَقَالَ أَحَدُهُمَا إِنِّي تَكَارَيْتُ هَذَا يُوَافِي بِيَ السُّوقَ يَوْمَ كَذَا وَ كَذَا وَ إِنَّهُ لَمْ يَفْعَلْ قَالَ فَقَالَ لَيْسَ لَهُ كِرَاءٌ قَالَ فَدَعَوْتُهُ وَ قُلْتُ يَا عَبْدَ اللَّهِ لَيْسَ لَكَ أَنْ تَذْهَبَ بِحَقِّهِ وَ قُلْتُ لِلْآخَرِ لَيْسَ لَكَ أَنْ تَأْخُذَ كُلَّ الَّذِي عَلَيْهِ اصْطَلِحَا فَتَرَادَّا بَيْنَكُمَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘I^-asws I was seated in the presence of a judge from the judges of Al Medina, so two men came over to him. So one of the two said, ‘I hired this one to meet with me in the market on such and such a day, and he did not do it’. So he said, ‘There is no fee for him’. He^-asws said: ‘So I^-asws called him over and said, ‘O servant of Allah^-ajwj! It is not for you that you go away with his right’. And I^-asws said to the other one: ‘It is not for you that you take everything which was upon him. Reconcile, so returns (some fees) between you two’.[151]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ كُنْتُ قَاعِداً عِنْدَ قَاضٍ مِنَ الْقُضَاةِ وَ عِنْدَهُ أَبُو جَعْفَرٍ ( عليه السلام ) جَالِسٌ فَأَتَاهُ رَجُلَانِ فَقَالَ أَحَدُهُمَا إِنِّي تَكَارَيْتُ إِبِلَ هَذَا الرَّجُلِ لِيَحْمِلَ لِي مَتَاعاً إِلَى بَعْضِ الْمَعَادِنِ فَاشْتَرَطْتُ عَلَيْهِ أَنْ يُدْخِلَنِي الْمَعْدِنَ يَوْمَ كَذَا وَ كَذَا لِأَنَّهَا سُوقٌ أَتَخَوَّفُ أَنْ يَفُوتَنِي فَإِنِ احْتُبِسْتُ عَنْ ذَلِكَ حَطَطْتُ مِنَ الْكِرَى لِكُلِّ يَوْمٍ أُحْتَبَسُهُ كَذَا وَ كَذَا وَ إِنَّهُ حَبَسَنِي عَنْ ذَلِكَ الْوَقْتِ كَذَا وَ كَذَا يَوْماً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Muhammad Al Halby who said,

‘I was seated in the presence of a judge from the judges and seated in his presence was Abu Ja’far^-asws. So two me came over to him, and one of the two said, ‘I hire the camel of this man to carry some goods for me to one of the mines, and I stipulated upon him that he comes over to me into the mine on such and such a day because it was a market day, fearing that I would miss it. So if he were to withhold from that, I would reduce from the hire charge, for each days he withholds, by such and such, and he withheld mefrom that time for such and such days’.

فَقَالَ الْقَاضِي هَذَا شَرْطٌ فَاسِدٌ وَفِّهِ كِرَاهُ فَلَمَّا قَامَ الرَّجُلُ أَقْبَلَ إِلَيَّ أَبُو جَعْفَرٍ ( عليه السلام ) فَقَالَ شَرْطُهُ هَذَا جَائِزٌ مَا لَمْ يَحُطَّ بِجَمِيعِ كِرَاهُ .

So the judge said, ‘This is an invalid stipulation. Fulfil his hire charges’. So when the man arose, Abu Ja’far^-asws turned towards me, so he^-asws said: ‘This stipulation of his is allowed for as long as he does not drop the entirety of his hire charges’.[152]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ اكْتَرَيْتُ بَغْلًا إِلَى قَصْرِ ابْنِ هُبَيْرَةَ ذَاهِباً وَ جَائِياً بِكَذَا وَ كَذَا وَ خَرَجْتُ فِي طَلَبِ غَرِيمٍ لِي فَلَمَّا صِرْتُ قُرْبَ قَنْطَرَةِ الْكُوفَةِ خُبِّرْتُ أَنَّ صَاحِبِي تَوَجَّهَ إِلَى النِّيلِ فَتَوَجَّهْتُ نَحْوَ النِّيلِ فَلَمَّا أَتَيْتُ النِّيلَ خُبِّرْتُ أَنَّ صَاحِبِي تَوَجَّهَ إِلَى بَغْدَادَ فَاتَّبَعْتُهُ وَ ظَفِرْتُ بِهِ وَ فَرَغْتُ مِمَّا بَيْنِي وَ بَيْنَهُ وَ رَجَعْنَا إِلَى الْكُوفَةِ وَ كَانَ ذَهَابِي وَ مَجِيئِي خَمْسَةَ عَشَرَ يَوْماً

A number of our companions, from Ahmad Bin Muhammad, from Ibn Maboub, from Abu Wallad Al Hannat who said,

‘I hired a mule to Qasr Ibn Hubeyra, going and coming, for such and such (amount), and I went out in seeking the debs (collectible) for me. So when I got near to the arch of Al Kufa, I was informed that my companions had gone to the Nile. So I diverted towards the Nile. So when I got to the Nile, I was informed that my companions had gone to Baghdad. So I pursued him, and I was successfull with it, and I was free from what was between me and him, and we returned to Al Kufa, and the going and coming was of (a duration of) fifteen days’.

فَأَخْبَرْتُ صَاحِبَ الْبَغْلِ بِعُذْرِي وَ أَرَدْتُ أَنْ أَتَحَلَّلَ مِنْهُ مِمَّا صَنَعْتُ وَ أُرْضِيَهُ فَبَذَلْتُ لَهُ خَمْسَةَ عَشَرَ دِرْهَماً فَأَبَى أَنْ يَقْبَلَ فَتَرَاضَيْنَا بِأَبِي حَنِيفَةَ فَأَخْبَرْتُهُ بِالْقِصَّةِ وَ أَخْبَرَهُ الرَّجُلُ فَقَالَ لِي وَ مَا صَنَعْتَ بِالْبَغْلِ فَقُلْتُ قَدْ دَفَعْتُهُ إِلَيْهِ سَلِيماً قَالَ نَعَمْ بَعْدَ خَمْسَةَ عَشَرَ يَوْماً فَقَالَ مَا تُرِيدُ مِنَ الرَّجُلِ قَالَ أُرِيدُ كِرَى بَغْلِي فَقَدْ حَبَسَهُ عَلَيَّ خَمْسَةَ عَشَرَ يَوْماً فَقَالَ مَا أَرَى لَكَ حَقّاً لِأَنَّهُ اكْتَرَاهُ إِلَى قَصْرِ ابْنِ  هُبَيْرَةَ فَخَالَفَ وَ رَكِبَهُ إِلَى النِّيلِ وَ إِلَى بَغْدَادَ فَضَمِنَ قِيمَةَ الْبَغْلِ وَ سَقَطَ الْكِرَى فَلَمَّا رَدَّ الْبَغْلَ سَلِيماً وَ قَبَضْتَهُ لَمْ يَلْزَمْهُ الْكِرَى

So I informed my companion with my excuse if he permits from it from what I had done, and I pleased him, so I extended to him fifteen Dirhams. But, he refused to accept. So we both agreed with (going to) Abu Haneefa (for a judgement). So I informed him with the story and the man informed him of it. So he said to me, ‘And what did you do with the mule?’ So I said, ‘I have handed it over to him, safely’. He (the owner of the mule) said, ‘Yes, after fifteen days!’. So he (Abu Haneefa) said, ‘And what do you want with the man?’ He said, ‘I want the hire charges for my mule withheld from me for fifteen days’. So he said, ‘I do not see for you a right, because he had hired it to Qas Ibn Hubeyra, so he differed and rode it to the Nile, and to Baghdad. So he is responsible for the price of the mule and the hire charges are dropped. So when he returned the mule safely and you took possession of it, the hire charges are not obligated upon him’.

قَالَ فَخَرَجْنَا مِنْ عِنْدِهِ وَ جَعَلَ صَاحِبُ الْبَغْلِ يَسْتَرْجِعُ فَرَحِمْتُهُ مِمَّا أَفْتَى بِهِ أَبُو حَنِيفَةَ فَأَعْطَيْتُهُ شَيْئاً وَ تَحَلَّلْتُ مِنْهُ فَحَجَجْتُ تِلْكَ السَّنَةَ فَأَخْبَرْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) بِمَا أَفْتَى بِهِ أَبُو حَنِيفَةَ فَقَالَ فِي مِثْلِ هَذَا الْقَضَاءِ وَ شِبْهِهِ تَحْبِسُ السَّمَاءُ مَاءَهَا وَ تَمْنَعُ الْأَرْضُ بَرَكَتَهَا

He (the narrator) said, ‘So we came out from his presence and the owner of the mule went on to say ‘We are from Allah^-ajwj and to Him^-asws we are returning’, due to what Fatwa Abu Haneefa had issued with. So I gave him something, and freed myself from him. Then I went on Hajj during that year. So I informed Abu Abdullah^-asws with what Fatwa Abu Haneefa had issued with. So he^-asws said: ‘It is due to these (types of) judgements and what resembles these that the sky withholds its water and the earth prevents its Blessings’.

قَالَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَمَا تَرَى أَنْتَ قَالَ أَرَى لَهُ عَلَيْكَ مِثْلَ كِرَى بَغْلٍ ذَاهِباً مِنَ الْكُوفَةِ إِلَى النِّيلِ وَ مِثْلَ كِرَى بَغْلٍ رَاكِباً مِنَ النِّيلِ إِلَى بَغْدَادَ وَ مِثْلَ كِرَى بَغْلٍ مِنْ بَغْدَادَ إِلَى الْكُوفَةِ تُوَفِّيهِ إِيَّاهُ قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي قَدْ عَلَفْتُهُ بِدَرَاهِمَ فَلِي عَلَيْهِ عَلَفُهُ فَقَالَ لَا لِأَنَّكَ غَاصِبٌ

He (the narrator) said, ‘I said to Abu Abdullah^-asws, ‘So what is your^-asws view?’ He^-asws said: ‘I^-asws view for him, upon you, similar hire charges of a mule going from Al Kufa to the Nile, and similar hire charges of a mule riding from the Nile to Baghdad, and a similar hire charges of a mule from Baghdad to Al Kufa. Pay it to him’. So I said, ‘May I be sacrificed for you^-asws! I had fed it with Dirhams, so for me, upon him, would be its feeding (to reduce from the hire charges)’. So he^-asws said: ‘No, because you are a usurper’.

فَقُلْتُ أَ رَأَيْتَ لَوْ عَطِبَ الْبَغْلُ وَ نَفَقَ أَ لَيْسَ كَانَ يَلْزَمُنِي قَالَ نَعَمْ قِيمَةُ بَغْلٍ يَوْمَ خَالَفْتَهُ قُلْتُ فَإِنْ أَصَابَ الْبَغْلَ كَسْرٌ أَوْ دَبَرٌ أَوْ غَمْزٌ فَقَالَ عَلَيْكَ قِيمَةُ مَا بَيْنَ الصِّحَّةِ وَ الْعَيْبِ يَوْمَ تَرُدُّهُ عَلَيْهِ قُلْتُ فَمَنْ يَعْرِفُ ذَلِكَ قَالَ أَنْتَ وَ هُوَ إِمَّا أَنْ يَحْلِفَ هُوَ عَلَى الْقِيمَةِ فَتَلْزَمَكَ فَإِنْ رَدَّ الْيَمِينَ عَلَيْكَ فَحَلَفْتَ عَلَى الْقِيمَةِ لَزِمَهُ ذَلِكَ أَوْ يَأْتِيَ صَاحِبُ الْبَغْلِ بِشُهُودٍ يَشْهَدُونَ أَنَّ قِيمَةَ الْبَغْلِ حِينَ أَكْرَى كَذَا وَ كَذَا فَيَلْزَمَكَ

So I said, ‘What is your^-asws view, if the mule had been injured and died, would not that have been obligated upon me?’ He^-asws said: ‘Yes, a price of a mule on the day you opposed him’. I said, ‘Supposing the mule had been affected by a fracture, or injury, or disease?’ So he^-asws said: ‘Upon you would be its price what is between the healthy and the faulty on the day you returned it to him’. I said, ‘And who would recognise that (difference)?’ He^-asws said: ‘You and him, and either he swears an oath upon the price, so it would be necessitated upon you. So if he were to return the swearing of the oath upon you, and you swear upon the price, that would necessitate upon him, or else the owner of the mule would come with witnesses who would be testifying that the price of the mule when it was hire was such and such, so it would be necessitated upon you’.

قُلْتُ إِنِّي كُنْتُ أَعْطَيْتُهُ دَرَاهِمَ وَ رَضِيَ بِهَا وَ حَلَّلَنِي فَقَالَ إِنَّمَا رَضِيَ بِهَا وَ حَلَّلَكَ حِينَ قَضَى عَلَيْهِ أَبُو حَنِيفَةَ بِالْجَوْرِ وَ الظُّلْمِ وَ لَكِنِ ارْجِعْ إِلَيْهِ فَأَخْبِرْهُ بِمَا أَفْتَيْتُكَ بِهِ فَإِنْ جَعَلَكَ فِي حِلٍّ بَعْدَ مَعْرِفَتِهِ فَلَا شَيْ‏ءَ عَلَيْكَ بَعْدَ ذَلِكَ

I said, ‘I had given him some Dirhams and pleased him with it, and he freed me’. So he^-asws said: ‘But rather, he was pleased with it and freed you when Abu haneefa judged against him with the inequity and the injustice, but return to him and inform him with what Fatwa I^-asws have issued with. So if he were to make you to be free after recognising it, so there would not be anything upon you after that’.

قَالَ أَبُو وَلَّادٍ فَلَمَّا انْصَرَفْتُ مِنْ وَجْهِي ذَلِكَ لَقِيتُ الْمُكَارِيَ فَأَخْبَرْتُهُ بِمَا أَفْتَانِي بِهِ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ قُلْتُ لَهُ قُلْ مَا شِئْتَ حَتَّى أُعْطِيَكَهُ فَقَالَ قَدْ حَبَّبْتَ إِلَيَّ جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام ) وَ وَقَعَ فِي قَلْبِي لَهُ التَّفْضِيلُ وَ أَنْتَ فِي حِلٍّ وَ إِنْ أَحْبَبْتَ أَنْ أَرُدَّ عَلَيْكَ الَّذِي أَخَذْتُ مِنْكَ فَعَلْتُ .

Abu Wallad (the narrator) said, ‘So when I left from that direction of mine to meet the hirer, I informed him with what Fatwa Abu Abdullah^-asws had issued to me with, and I said to him, ‘Say whatever you so desire to and I shall give it to you’. So he said, ‘Ja’far Bin Muhammad^-asws has become beloved to me and there has occurred the preference for him^-asws in my heart, and you are free, and if you so like that I return to you that which I have taken from you, I would do so’.[153]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ دَابَّةً فَأَعْطَاهَا غَيْرَهُ فَنَفَقَتْ مَا عَلَيْهِ فَقَالَ إِنْ كَانَ شَرَطَ أَنْ لَا يَرْكَبَهَا غَيْرُهُ فَهُوَ ضَامِنٌ لَهَا وَ إِنْ لَمْ يُسَمِّ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

from Ali son of Ja’far^-asws, from his brother Abu Al Hassan^-asws, said, ‘I asked him^-asws about a man who hired an animal, so he gave it to someone else, and it died upon him. So he^-asws said: ‘If it had been stipulated that no one else would ride upon it, he would be responsible for it, and if it had not been specified, so there is nothing upon him’.[154]

باب الرَّجُلِ يَتَكَارَى الْبَيْتَ وَ السَّفِينَةَ

Chapter 147 – The man rents the house and the ship

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ يَكْتَرِي السَّفِينَةَ سَنَةً أَوْ أَقَلَّ أَوْ أَكْثَرَ قَالَ الْكِرَى لَازِمٌ إِلَى الْوَقْتِ الَّذِي اكْتَرَاهُ إِلَيْهِ وَ الْخِيَارُ فِي أَخْذِ الْكِرَى إِلَى رَبِّهَا إِنْ شَاءَ أَخَذَ وَ إِنْ شَاءَ تَرَكَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Yaqteen, from his father Al Husayn, from Ali Bin Yaqteen who said,

‘I asked Abu Al Hassan^-asws about the man who hired the ship for a year, or less or more. He^-asws said: ‘The hire charges are necessitated up to the time which he had hired it up to, and the choice in taking the hire charges is up to its owner, if he so desires to he takes, and if he so desires to he leaves’.[155]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) عَنِ الرَّجُلِ يَتَكَارَى مِنَ الرَّجُلِ الْبَيْتَ وَ السَّفِينَةَ سَنَةً أَوْ أَكْثَرَ أَوْ أَقَلَّ قَالَ كِرَاهُ لَازِمٌ إِلَى الْوَقْتِ الَّذِي تَكَارَاهُ إِلَيْهِ وَ الْخِيَارُ فِي أَخْذِ الْكِرَى إِلَى رَبِّهَا إِنْ شَاءَ أَخَذَ وَ إِنْ شَاءَ تَرَكَ .

Ahmad Bin Muhammad, from Muhammad Bin Sahl, from his father who said,

‘I asked Abu Al Hassan Musa^-asws about the man who rents the house and the ship from the man for a year, or more or less. He^-asws said: ‘Its rent is necessitated up to the time which he had hired it to, and the choice regarding taking the rent is up to its owner, if he so desires to he takes, and if he so desires to he leaves’.[156]

باب الضِّرَارِ

Chapter 148 – The Damages

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْجَارَ كَالنَّفْسِ غَيْرُ مُضَارٍّ وَ لَا آثِمٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Talha Bin Zayd,

from Abu Abdullah^-asws having said: ‘The neighbour is like the self, without having caused harm nor a sin (fault)’.[157]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ سَمُرَةَ بْنَ جُنْدَبٍ كَانَ لَهُ عَذْقٌ فِي حَائِطٍ لِرَجُلٍ مِنَ الْأَنْصَارِ وَ كَانَ مَنْزِلُ الْأَنْصَارِيِّ بِبَابِ الْبُسْتَانِ وَ كَانَ يَمُرُّ بِهِ إِلَى نَخْلَتِهِ وَ لَا يَسْتَأْذِنُ فَكَلَّمَهُ الْأَنْصَارِيُّ أَنْ يَسْتَأْذِنَ إِذَا جَاءَ فَأَبَى سَمُرَةُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Bukeyr, from Zurara,

from Abu Ja’far^-asws having said: ‘Samurat Bin Jundab had a tree in a garden of a man from the Helpers, and the house of the Helper was at the gate of the garden, and he (Samurat) used to pass by it to his palm tree, and he would not seek permission. So the Helper spoke to him that he should seek permission whenever he comes. But, Samurat refused.

فَلَمَّا تَأَبَّى جَاءَ الْأَنْصَارِيُّ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَشَكَا إِلَيْهِ وَ خَبَّرَهُ الْخَبَرَ فَأَرْسَلَ إِلَيْهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ خَبَّرَهُ بِقَوْلِ الْأَنْصَارِيِّ وَ مَا شَكَا وَ قَالَ إِنْ أَرَدْتَ الدُّخُولَ فَاسْتَأْذِنْ فَأَبَى فَلَمَّا أَبَى سَاوَمَهُ حَتَّى بَلَغَ بِهِ مِنَ الثَّمَنِ مَا شَاءَ اللَّهُ فَأَبَى أَنْ يَبِيعَ فَقَالَ لَكَ بِهَا عَذْقٌ يُمَدُّ لَكَ فِي الْجَنَّةِ فَأَبَى أَنْ يَقْبَلَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِلْأَنْصَارِيِّ  اذْهَبْ فَاقْلَعْهَا وَ ارْمِ بِهَا إِلَيْهِ فَإِنَّهُ لَا ضَرَرَ وَ لَا ضِرَارَ .

So when the Helper went over to Rasool-Allah^-saww, he complained to him^-saww and informed him^-saww of the news. So Rasool-Allah^-saww sent a messenger to him and informed him with the words of the Helper, and what he had complained with, and said: ‘If you intend the entry, so seek permission’. But he refused. So when he refused, he^-saww bargained with him until it reached from the price what Allah^-ajwj so Desired. But he (still) refused to sell it. So he^-saww said: ‘For you would be a tree extended to you in the Paradise if you accept’. But he refused. So Rasool-Allah^-saww said to the Helper: ‘Go and uproot it and throw it at him, for there should neither be harm nor a harm caused’.[158]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْمٍ كَانَتْ لَهُمْ عُيُونٌ فِي أَرْضٍ قَرِيبَةٍ بَعْضُهَا مِنْ بَعْضٍ فَأَرَادَ الرَّجُلُ أَنْ يَجْعَلَ عَيْنَهُ أَسْفَلَ مِنْ مَوْضِعِهَا الَّتِي كَانَتْ عَلَيْهِ وَ بَعْضُ الْعُيُونِ إِذَا فُعِلَ ذَلِكَ أَضَرَّ بِالْبَقِيَّةِ مِنَ الْعُيُونِ وَ بَعْضٌ لَا يُضِرُّ مِنْ شِدَّةِ الْأَرْضِ

Ali Bin Ibrahim, from his father, from Muhammad Bin Hafs, from a man,

from Abu Abdullah^-asws, said, ‘I asked him^-asws about a group of people who had springs for them in a land nearby to each other. So the man intended that he makes his spring to be lower than its place which its was upon, and if he were to do that, some of the remaining springs would be harmed and some of the springs would not be harmed due to the solidity of the land’.

قَالَ فَقَالَ مَا كَانَ فِي مَكَانٍ شَدِيدٍ فَلَا يُضِرُّ وَ مَا كَانَ فِي أَرْضٍ رِخْوَةٍ بَطْحَاءَ فَإِنَّهُ يُضِرُّ وَ إِنْ عَرَضَ عَلَى جَارِهِ أَنْ يَضَعَ عَيْنَهُ كَمَا وَضَعَهَا وَ هُوَ عَلَى مِقْدَارٍ وَاحِدٍ قَالَ إِنْ تَرَاضَيَا فَلَا يَضُرُّ وَ قَالَ يَكُونُ بَيْنَ الْعَيْنَيْنِ أَلْفُ ذِرَاعٍ .

He (the narrator) said: ‘So he^-asws said: ‘Whatever was in a solid place, so it would not be harmed, and whatever was in a soft sandy land would be harmed. And he should ask his neighbour if he could place his spring just as he has placed it, and it would be upon a measurement of one. If he pleases him, so there is no harm done’. And he^-asws said: ‘There should happen to be between the two springs (a distance of) a thousand cubits’.[159]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ الْغَنَوِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ شَهِدَ بَعِيراً مَرِيضاً وَ هُوَ يُبَاعُ فَاشْتَرَاهُ رَجُلٌ بِعَشَرَةِ دَرَاهِمَ فَجَاءَ وَ أَشْرَكَ فِيهِ رَجُلًا بِدِرْهَمَيْنِ بِالرَّأْسِ وَ الْجِلْدِ فَقُضِيَ أَنَّ الْبَعِيرَ بَرَأَ فَبَلَغَ ثَمَنُهُ دَنَانِيرَ قَالَ فَقَالَ لِصَاحِبِ الدِّرْهَمَيْنِ خُذْ خُمُسَ مَا بَلَغَ فَأَبَى قَالَ أُرِيدُ الرَّأْسَ وَ الْجِلْدَ فَقَالَ لَيْسَ لَهُ ذَلِكَ هَذَا الضِّرَارُ وَ قَدْ أُعْطِيَ حَقَّهُ إِذَا أُعْطِيَ الْخُمُسَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Yazeed Bin Is’haq Shair, from Haroun Bin Hama Al Ghanawy,

from Abu Abdullah^-asws regarding a man who saw a sick camel and it was being sold. So a man bought it with ten Dirhams. So he went an associated a man in it for two Dirhams for the head and the skin. It so happened that the camel was cured, so its price reached (some) Dinars. So he said to the owner of the two Dirhams, ‘Take a fifth of what (its price has) reached’. But he refused saying, ‘I want the head and the skin’. So he^-asws said: ‘That is not for him. This is the harm, and hir right had been given to him when he was given the fifth’.[160]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) رَجُلٌ كَانَتْ لَهُ قَنَاةٌ فِي قَرْيَةٍ فَأَرَادَ رَجُلٌ أَنْ يَحْفِرَ قَنَاةً أُخْرَى إِلَى قَرْيَةٍ لَهُ كَمْ يَكُونُ بَيْنَهُمَا فِي الْبُعْدِ حَتَّى لَا يُضِرَّ بِالْأُخْرَى فِي الْأَرْضِ إِذَا كَانَتْ صُلْبَةً أَوْ رِخْوَةً فَوَقَّعَ ( عليه السلام ) عَلَى حَسَبِ أَنْ لَا يُضِرَّ إِحْدَاهُمَا بِالْأُخْرَى إِنْ شَاءَ اللَّهُ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn who said,

‘I wrote to Abu Muhammad^-asws, ‘A man had a canal for him in a town, so a man intended that he digs out another canal to town of his. How much should there be between the two regarding the remoteness until they do not harm with the other in the land when it was solid or soft?’ So he^-asws signed: ‘Upon a reckoning that one of the two would not harm the others, if Allah^-ajwj so Desires’.

قَالَ وَ كَتَبْتُ إِلَيْهِ ( عليه السلام ) رَجُلٌ كَانَتْ لَهُ رَحًى عَلَى نَهَرِ قَرْيَةٍ وَ الْقَرْيَةُ لِرَجُلٍ فَأَرَادَ صَاحِبُ الْقَرْيَةِ أَنْ يَسُوقَ إِلَى قَرْيَتِهِ الْمَاءَ فِي غَيْرِ هَذَا النَّهَرِ وَ يُعَطِّلَ هَذِهِ الرَّحَى أَ لَهُ ذَلِكَ أَمْ لَا فَوَقَّعَ ( عليه السلام ) يَتَّقِي اللَّهَ وَ يَعْمَلُ فِي ذَلِكَ بِالْمَعْرُوفِ وَ لَا يَضُرُّ أَخَاهُ الْمُؤْمِنَ .

He (the narrator) said, ‘And I wrote to him^-asws, ‘A man had a flour mill upon a river of a town, and the town was for (another) man. So the owner of the town intended that he would divert the water to his town to be in other than this river, and disrupt the flour mill. Is that for him or not? ‘So he^-asws signed: ‘He should fear Allah^-ajwj and work with regards to that with the goodness and he should not harm his Believing brother’.[161]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بَيْنَ أَهْلِ الْمَدِينَةِ فِي مَشَارِبِ النَّخْلِ أَنَّهُ لَا يُمْنَعُ نَفْعُ الشَّيْ‏ءِ وَ قَضَى ( صلى الله عليه وآله ) بَيْنَ أَهْلِ الْبَادِيَةِ أَنَّهُ لَا يُمْنَعُ فَضْلُ مَاءٍ لِيُمْنَعَ بِهِ فَضْلُ كَلَإٍ وَ قَالَ لَا ضَرَرَ وَ لَا ضِرَارَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Uqba Bin Khalid,

from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww judged between the people of Al Medina regarding fountains of the palm trees that nothing beneficial should be prevented, and Ali^-asws judged between the people of Al Badiya that the excess water should not be prevented in order to prevent the Grace, and said: ‘Neither harm nor let harm be caused’.[162]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَتَى جَبَلًا فَشَقَّ فِيهِ قَنَاةً فَذَهَبَتْ قَنَاةُ الْأُخْرَى بِمَاءِ قَنَاةِ الْأُولَى قَالَ فَقَالَ يَتَقَاسَمَانِ بِحَقَائِبِ الْبِئْرِ لَيْلَةً لَيْلَةً فَيُنْظَرُ أَيُّهُمَا أَضَرَّتْ بِصَاحِبَتِهَا فَإِنْ رُئِيَتِ الْأَخِيرَةُ أَضَرَّتْ بِالْأُولَى فَلْتُعَوَّرْ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Uqba Bin Khalid,

from Abu Abdullah^-asws regarding a man who came to a mountain, so he cleaved a canal therein. So another canal dried up by the water of the first canal. So he^-asws said: ‘They should divided the barriers of the well, night by night (alternatively), so they would look at which of the two is harming its companion. So if the irrigation of other one is being harmed by the first one, so let it be closed down’.[163]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ سَمُرَةَ بْنَ جُنْدَبٍ كَانَ لَهُ عَذْقٌ وَ كَانَ طَرِيقُهُ إِلَيْهِ فِي جَوْفِ مَنْزِلِ رَجُلٍ مِنَ الْأَنْصَارِ فَكَانَ يَجِي‏ءُ وَ يَدْخُلُ إِلَى عَذْقِهِ بِغَيْرِ إِذْنٍ مِنَ الْأَنْصَارِيِّ فَقَالَ لَهُ الْأَنْصَارِيُّ يَا سَمُرَةُ لَا تَزَالُ تُفَاجِئُنَا عَلَى حَالٍ لَا نُحِبُّ أَنْ تُفَاجِئَنَا عَلَيْهَا فَإِذَا دَخَلْتَ فَاسْتَأْذِنْ فَقَالَ لَا أَسْتَأْذِنُ فِي طَرِيقٍ وَ هُوَ طَرِيقِي إِلَى عَذْقِي

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from his father, from one of our companions, from Abdullah Bin Muskan, from Zurara,

from Abu Ja’far^-asws having said: ‘Samurat Bin Jundab had a tree for him, and its pathway to it was in the middle of a house of a man from the Helpers. So he used to come and entered to his tree without permission from the Helper. So the Helper said to him, ‘O Samurat! You do not cease to surprise us upon a state which we do not like to be surprised upon. So whenever you enter, seek permission’. So he said, ‘I will not seek permission regarding a pathway and it is my pathway to my tree’.

قَالَ فَشَكَا الْأَنْصَارِيُّ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَأَرْسَلَ إِلَيْهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَأَتَاهُ فَقَالَ لَهُ إِنَّ فُلَاناً قَدْ شَكَاكَ وَ زَعَمَ أَنَّكَ تَمُرُّ عَلَيْهِ وَ عَلَى أَهْلِهِ بِغَيْرِ إِذْنِهِ فَاسْتَأْذِنْ عَلَيْهِ إِذَا أَرَدْتَ أَنْ تَدْخُلَ فَقَالَ يَا رَسُولَ اللَّهِ أَسْتَأْذِنُ فِي طَرِيقِي إِلَى عَذْقِي فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَلِّ عَنْهُ وَ لَكَ مَكَانَهُ عَذْقٌ فِي مَكَانِ كَذَا وَ كَذَا فَقَالَ لَا قَالَ فَلَكَ اثْنَانِ قَالَ لَا أُرِيدُ

He^-asws said: ‘So the Helper complained to Raool-Allah^-saww. So Rasool-Allah^-saww sent for him, so he came over to him^-saww. So he^-saww said to him: ‘So and so has complained and alleges that you are trespassing upon him and his family without permission. So seek permission to him whenever you intend to enter’. So he said, ‘O Rasool-Allah^-saww! I have to seek permission regarding my pathway to my tree?’ So Rasool-Allah^-saww said to him: ‘Leave it alon and for you would be a tree in its replacement in such and such a place’. So he said, ‘No’. He^-saww said: ‘For you would be two’. He said, ‘I do not want it’.

فَلَمْ يَزَلْ يَزِيدُهُ حَتَّى بَلَغَ عَشَرَةَ أَعْذَاقٍ فَقَالَ لَا قَالَ فَلَكَ عَشَرَةٌ فِي مَكَانِ كَذَا وَ كَذَا فَأَبَى فَقَالَ خَلِّ عَنْهُ وَ لَكَ مَكَانَهُ عَذْقٌ فِي الْجَنَّةِ قَالَ لَا أُرِيدُ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّكَ رَجُلٌ مُضَارٌّ وَ لَا ضَرَرَ وَ لَا ضِرَارَ عَلَى مُؤْمِنٍ

So he^-saww did not cease to increase upon him until it reached ten trees. But he said, ‘No’. He^-saww said: ‘For you would would be ten in such and such a place’. But, he refused’. So he^-saww said: ‘And for you, in its place, would be a tree in the Paradise’. He said, ‘I do not want it’. So Rasool-Allah^-saww said to him: ‘You are a harmful man, and there should neither be a harm nor a harm caused upon a Believer’.

قَالَ ثُمَّ أَمَرَ بِهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقُلِعَتْ ثُمَّ رُمِيَ بِهَا إِلَيْهِ وَ قَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) انْطَلِقْ فَاغْرِسْهَا حَيْثُ شِئْتَ .

He^-asws said: ‘Then Rasool-Allah^-saww ordered with it, so it was uprooted, then it was thrown with it at him, and Rasool-Allah^-saww said to him: ‘Go, and plant it wherever you so desire to’.[164]

باب جَامِعٌ فِي حَرِيمِ الْحُقُوقِ

Chapter 149 – Comprehensive chapter regarding the sanctity of rights

َلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى النَّبِيُّ ( صلى الله عليه وآله ) فِي رَجُلٍ بَاعَ نَخْلًا وَ اسْتَثْنَى عَلَيْهِ نَخْلَةً فَقَضَى لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِالْمَدْخَلِ إِلَيْهَا وَ الْمَخْرَجِ مِنْهَا وَ مَدَى جَرَائِدِهَا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww judged regarding a man who sold palm trees and made an exclusion upon it of one palm tree. So Rasool-Allah^-saww judged for him with the entrance to it and exit from it, and span of its twigs (as being his land)’.[165]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا بَيْنَ بِئْرِ الْمَعْطِنِ إِلَى بِئْرِ الْمَعْطِنِ أَرْبَعُونَ ذِرَاعاً وَ مَا بَيْنَ بِئْرِ النَّاضِحِ إِلَى بِئْرِ النَّاضِحِ سِتُّونَ ذِرَاعاً وَ مَا بَيْنَ الْعَيْنِ إِلَى الْعَيْنِ خَمْسُمِائَةِ ذِرَاعٍ وَ الطَّرِيقُ إِذَا تَشَاحَّ عَلَيْهِ أَهْلُهُ فَحَدُّهُ سَبْعَةُ أَذْرُعٍ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Samma, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘What (distance) is to be between the drinking well to a drinking well, is of forty cubits, and what is to be between the irrigating well to an irrigating well is of sixty cubits’.[166]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ مَنْصُورِ بْنِ حَازِمٍ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ حَظِيرَةٍ بَيْنَ دَارَيْنِ فَزَعَمَ أَنَّ عَلِيّاً ( عليه السلام ) قَضَى لِصَاحِبِ الدَّارِ الَّذِي مِنْ قِبَلِهِ الْقِمَاطُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra,

(It has been narrated) from Mansour Bin Hazim who asked Abu Abdullah^-asws about a yard between two houses, so he^-asws claimed that Ali^-asws judged for the owner of the house to (allow for) the fence which was facing the other (house)’.[167]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَضَى فِي هَوَائِرِ النَّخْلِ أَنْ تَكُونَ النَّخْلَةُ وَ النَّخْلَتَانِ لِلرَّجُلِ فِي حَائِطِ الْآخَرِ فَيَخْتَلِفُونَ فِي حُقُوقِ ذَلِكَ فَقَضَى فِيهَا أَنَّ لِكُلِّ نَخْلَةٍ مِنْ أُولَئِكَ مِنَ الْأَرْضِ مَبْلَغَ جَرِيدَةٍ مِنْ جَرَائِدِهَا حِينَ بُعْدِهَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Uqba Bin Khalid (who said),

‘The Prophet^-saww judged regarding the palm trees if there happens to be a palm tree and two palm trees for the man in another garden, so they are differing with regards to the rights of that, so he^-saww judged regarding it that for every palm tree from those, from the land would be where a longest branch from its branches reaches to its furthest point’.[168]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ حَرِيمُ الْبِئْرِ الْعَادِيَّةِ أَرْبَعُونَ ذِرَاعاً حَوْلَهَا

A number of our companions, from Ahmad Bin Muhammad, from Al Barqy, from Muhammad Bin Yahya, from Hammad Bin Usman who said,

‘I heard Abu Abdullah^-asws saying: ‘The sanctuary of the regular well is of forty cubits around it’.

وَ فِي رِوَايَةٍ أُخْرَى خَمْسُونَ ذِرَاعاً إِلَّا أَنْ يَكُونَ إِلَى عَطَنٍ أَوْ إِلَى الطَّرِيقِ فَيَكُونُ أَقَلَّ مِنْ ذَلِكَ إِلَى خَمْسَةٍ وَ عِشْرِينَ ذِرَاعاً.

And in another report, ‘(He^-asws said:) ‘Fifty cubits, except if it happens to be stinking (decayed/broken), or by the road, so it can happen to be less than that to twenty five cubits’.[169]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَكُونُ بَيْنَ الْبِئْرَيْنِ إِنْ كَانَتْ أَرْضاً صُلْبَةً خَمْسُمِائَةِ ذِرَاعٍ وَ إِنْ كَانَتْ أَرْضاً رِخْوَةً فَأَلْفُ ذِرَاعٍ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Uqba Bin Khalid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There should happen to be five hundred cubits between two wells if there was solid ground, and if it was soft ground, so a thousand cubits’.[170]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ رَفَعَهُ قَالَ حَرِيمُ النَّهَرِ حَافَتَاهُ وَ مَا يَلِيهَا .

Ali Bin Ibrahim, from his father, raising it,

‘He^-asws said: ‘Sanctuary of the river is its bank and what is adjacent to it’.[171]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَا بَيْنَ بِئْرِ الْمَعْطِنِ إِلَى بِئْرِ الْمَعْطِنِ أَرْبَعُونَ ذِرَاعاً وَ مَا بَيْنَ بِئْرِ النَّاضِحِ إِلَى بِئْرِ النَّاضِحِ سِتُّونَ ذِرَاعاً وَ مَا بَيْنَ الْعَيْنِ إِلَى الْعَيْنِ يَعْنِي الْقَنَاةَ خَمْسُمِائَةِ ذِرَاعٍ وَ الطَّرِيقُ يَتَشَاحُّ عَلَيْهِ أَهْلُهُ فَحَدُّهُ سَبْعَةُ أَذْرُعٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws that Rasool-Allah^-saww said: ‘What is to be between a regular well to a regular well is of forty cubits, and what is to be between the irrigating well to an irrigating well is sixty cubits, and what is to be between the spring to a spring, meaning the canal, is five hundred cubits, and the road which its people dispute over it, so its limit is of seven cubits’.[172]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ خُصٍّ بَيْنَ دَارَيْنِ فَزَعَمَ أَنَّ عَلِيّاً ( عليه السلام ) قَضَى بِهِ لِصَاحِبِ الدَّارِ الَّذِي مِنْ قِبَلِهِ وَجْهُ الْقِمَاطِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about a yard between two houses, so he^-asws claimed that Ali^-asws judged with it (in the favour) of the owner of the house which the fence was facing it’.[173]

باب مَنْ زَرَعَ فِي غَيْرِ أَرْضِهِ أَوْ غَرَسَ

Chapter 150 – The one who cultivates in other than his own land or plantation

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَتَى أَرْضَ رَجُلٍ فَزَرَعَهَا بِغَيْرِ إِذْنِهِ حَتَّى إِذَا بَلَغَ الزَّرْعُ جَاءَ صَاحِبُ الْأَرْضِ فَقَالَ زَرَعْتَ بِغَيْرِ إِذْنِي فَزَرْعُكَ لِي وَ لَكَ عَلَيَّ مَا أَنْفَقْتَ أَ لَهُ ذَلِكَ أَمْ لَا فَقَالَ لِلزَّارِعِ زَرْعُهُ وَ لِصَاحِبِ الْأَرْضِ كِرَى أَرْضِه

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Uqba Bin Khalid who said,

‘I asked Abu Abdullah^-asws about a man who came to a land of a man, so he cultivated it without his permission until when the plantation matured, the owner of the land came over, so he said, ‘You cultivated without my permission, so your plantation is for me, and for you upon me is whatever you have spent’. Is that for him or not?’ So he^-asws said: ‘For the farmer is his cultivation, and for the owner of the land is the rent for his land’.[174]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ النُّمَيْرِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ اكْتَرَى دَاراً وَ فِيهَا بُسْتَانٌ فَزَرَعَ فِي الْبُسْتَانِ وَ غَرَسَ نَخْلًا وَ أَشْجَاراً وَ فَوَاكِهَ وَ غَيْرَ ذَلِكَ وَ لَمْ يَسْتَأْمِرْ فِي ذَلِكَ صَاحِبَ الْبُسْتَانِ فَقَالَ عَلَيْهِ الْكِرَى وَ يُقَوِّمُ صَاحِبُ الدَّارِ الْغَرْسَ وَ الزَّرْعَ قِيمَةَ عَدْلٍ فَيُعْطِيهِ الْغَارِسَ وَ إِنْ كَانَ اسْتَأْمَرَ فَعَلَيْهِ الْكِرَى وَ لَهُ الْغَرْسُ وَ الزَّرْعُ يَقْلَعُهُ وَ يَذْهَبُ بِهِ حَيْثُ شَاءَ .

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Ali Bin Uqba, from Musa Bin Akeyl Al Numeyri, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws regarding a man who rented a house and therein was a garden, so he cultivated in the garden and planted palm trees, and (other) trees, and fruits (trees), and other than that, and the owner of the garden had not instructed him so. So he^-asws said: ‘Upon him is the rent, and the owner of the house would evaluate the plants, and the cultivation for a fair price, so he would give it to the planter; and if it was that he had instructed it, so upon him would be the rent, and for him would be the plants and the cultivation. He could have uprooted it and gone with it wherever he so desired to’.[175]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ عَنْ هَارُونَ بْنِ حَمْزَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَشْتَرِي النَّخْلَ لِيَقْطَعَهُ لِلْجُذُوعِ فَيَغِيبُ الرَّجُلُ وَ يَدَعُ النَّخْلَ كَهَيْئَتِهِ لَمْ يُقْطَعْ فَيَقْدَمُ الرَّجُلُ وَ قَدْ حَمَلَ النَّخْلُ فَقَالَ لَهُ الْحَمْلُ يَصْنَعُ بِهِ مَا شَاءَ إِلَّا أَنْ يَكُونَ صَاحِبُ النَّخْلِ كَانَ يَسْقِيهِ وَ يَقُومُ عَلَيْهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Yazeed Bin Is’haq, from haroun Bin Hamza who said,

‘I asked Abu Abdullah^-asws about the man who bought the palm tree in order to cut it for its branches. But, the man was absent and left the palm tree like it used to be, not having cut it. So (when) the man came over, the palm tree had borne (dates). So he^-asws said: ‘For him is the fruit, he can do whatever he so desires to with it, except if the owner of the palm tree garden used to irrigate it and looked after it’.[176]

باب نَادِرٌ

Chapter 151 – Miscellaneous

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ أَوْ رَجُلٍ عَنْ رَيَّانَ عَنْ يُونُسَ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ قَالَ إِنَّ الْأَرْضَ لِلَّهِ جَعَلَهَا وَقْفاً عَلَى عِبَادِهِ فَمَنْ عَطَّلَ أَرْضاً ثَلَاثَ سِنِينَ مُتَوَالِيَةً لِغَيْرِ مَا عِلَّةٍ أُخْرِجَتْ مِنْ يَدِهِ وَ دُفِعَتْ إِلَى غَيْرِهِ وَ مَنْ تَرَكَ مُطَالَبَةَ حَقٍّ لَهُ عَشْرَ سِنِينَ فَلَا حَقَّ لَهُ.

A number of our companions, from Sahl Bin Ziyad, from Al rayyan Bin Al Salt, or a man from Rayyan, from Yunus,

(It has been narrated) from Al-Abd Al-Salih^-asws (7^th Imam^-asws) having said: ‘The earth is Allah^-azwj’s. He^-azwj Dedicated it upon His^-azwj servants. So the one who keeps it inactive for three consecutive years without a valid reason, it would be taken out from his (custody) and handed over to someone else; and the one who neglects seeking a right of his (land) for ten years, so there is no right for him’.[177]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أُخِذَتْ مِنْهُ أَرْضٌ ثُمَّ مَكَثَ ثَلَاثَ سِنِينَ لَا يَطْلُبُهَا لَمْ يَحِلَّ لَهُ بَعْدَ ثَلَاثِ سِنِينَ أَنْ يَطْلُبَهَا .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from yunus, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one from whom a land is taken away, then he remains for three years not seeking it, it would not be Permissible for him after three years that he seeks it’.[178]

باب مَنْ أَدَانَ مَالَهُ بِغَيْرِ بَيِّنَةٍ

Chapter 152 – The one who lends his wealth without a proof

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عِمْرَانَ بْنِ أَبِي عَاصِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَرْبَعَةٌ لَا يُسْتَجَابُ لَهُمْ دَعْوَةٌ أَحَدُهُمْ رَجُلٌ كَانَ لَهُ مَالٌ فَأَدَانَهُ بِغَيْرِ بَيِّنَةٍ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ أَ لَمْ آمُرْكَ بِالشَّهَادَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Imran Bin Abu Aasim who said,

‘Abu Abdullah^-asws said: ‘There are four whose supplication is not Answered for them, one of them being a man who had some wealth for him so he lent is without proof. Allah^-azwj Mighty and Majestic would be Saying: “Did I^-azwj not Command you with the witnesses?”’[179]

أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنِ ابْنِ بَقَّاحٍ عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنْ عَمَّارِ بْنِ أَبِي عَاصِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَرْبَعَةٌ لَا يُسْتَجَابُ لَهُمْ فَذَكَرَ الرَّابِعُ رَجُلٌ كَانَ لَهُ مَالٌ فَأَدَانَهُ بِغَيْرِ بَيِّنَةٍ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ أَ لَمْ آمُرْكَ بِالشَّهَادَةِ .

Ahmad Bin Muhammad Al Asimy, from Ali Bin Al Hassan Al Taymi, from Ibn Baqqah, from Abu Abdullah Al Momin, from Ammar Bin Abu Aasim who said,

‘Abu Abdullah^-asws said: ‘There are four who would not be Answered for them (their supplication)’. So he^-asws mentioned the fourth one as being a man who had some wealth for him, so he lent it out without a proof. So Allah^-azwj Mighty and Majestic would be Saying: “Did I^-azwj not Command you with the witnesses?”’[180]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ ذَهَبَ حَقُّهُ عَلَى غَيْرِ بَيِّنَةٍ لَمْ يُؤْجَرْ

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one whose right goes away upon without having any proof, would not be Recompensed’.[181]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Musa Bin sa’dan, form Abdullah Bin Al Qasim, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws – similar to it.

باب نَادِرٌ

Chapter 153 – Miscellaneous

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَيْسَ لَكَ أَنْ تَتَّهِمَ مَنِ ائْتَمَنْتَهُ وَ لَا تَأْتَمِنَ الْخَائِنَ وَ قَدْ جَرَّبْتَهُ .

A number of our companions, from Sahl Bin Ziyad, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is not for you that you accuse the one you trust, nor trust a betrayer whom you have tried out yourself’.[182]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ مُحَمَّدِ بْنِ هَارُونَ الْجَلَّابِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ إِذَا كَانَ الْجَوْرُ أَغْلَبَ مِنَ الْحَقِّ لَمْ يَحِلَّ لِأَحَدٍ أَنْ يَظُنَّ بِأَحَدٍ خَيْراً حَتَّى يَعْرِفَ ذَلِكَ مِنْهُ .

Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Muhammad Bin Haroun Al Jallab who said,

‘I heard Abu Al-Hassan^-asws saying: ‘When it is such that the injustice became more overwhelming than the truth, it is not Permissible for anyone that he thinks good with anyone until he recognises than from him’.[183]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ زَكَرِيَّا بْنِ إِبْرَاهِيمَ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي حَدِيثٍ لَهُ أَنَّهُ قَالَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَنِ ائْتَمَنَ غَيْرَ مُؤْتَمَنٍ فَلَا حُجَّةَ لَهُ عَلَى اللَّهِ .

Ali Bin Muhammad, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Khalaf Bin Hammad, from Zakariyya Bin Ibrahim, raising it,

(It has been narrated) from Abu Ja’far^-asws regarding a Hadeeth of his^-asws, having said to Abu Abdullah^-asws: ‘The one who trusts an untrustworthy one, so there is no argument for him upon Allah^-azwj’.[184]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا يَخُنْكَ الْأَمِينُ وَ لَكِنِ ائْتَمَنْتَ الْخَائِنَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Mo’mar Bin Khallad who said,

‘I heard Abu Al-Hassan^-asws saying: ‘Abu ja’far^-asws was saying: ‘The trustworthy did not betray you, but you trusted the untrustworthy one’.[185]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ عَرَفَ مِنْ عَبْدٍ مِنْ عَبِيدِ اللَّهِ كَذِباً إِذَا حَدَّثَ وَ خُلْفاً إِذَا وَعَدَ وَ خِيَانَةً إِذَا اؤْتُمِنَ ثُمَّ ائْتَمَنَهُ عَلَى أَمَانَةٍ كَانَ حَقّاً عَلَى اللَّهِ تَعَالَى أَنْ يَبْتَلِيَهُ فِيهَا ثُمَّ لَا يُخْلِفَ عَلَيْهِ وَ لَا يَأْجُرَهُ .

Abu Ali Al Ashary, form Muhammad Bin Abdul Jabbar, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Abu Jameela, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who learns that a servant from the servants of Allah^-azwj is a liar when he discusses, and breaks when he promises, and betrays when he is entrusted, but (he still) entrusts him with a trust, there would be a right upon Allah^-azwj the Exalted that He^-azwj Tries him in it, then He^-azwj would neither Compensate him nor Recompense him (for his loses)’.[186]

باب آخَرُ مِنْهُ فِي حِفْظِ الْمَالِ وَ كَرَاهَةِ الْإِضَاعَةِ

Chapter 154 – Another chapter from it regarding protection of the wealth and abhorrence of the wastage

عَلِيُّ بْنُ إِبْرَاهِيمَ [عَنْ أَبِيهِ] عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ جَمِيعاً عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ ابْنِ مُسْكَانَ عَنْ أَبِي الْجَارُودِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا حَدَّثْتُكُمْ بِشَيْ‏ءٍ فَاسْأَلُونِي عَنْ كِتَابِ اللَّهِ

Ali Bin Ibrahim, from his father, from Muhammad Bin Isa, from Yunus, and a number of our companions, from Ahmad Bin Abu Abdullah, from his father, altogether from Yunus, from Abdullah Bin Sinan, and Ibn Muskan, from Abu Al Jaroud who said,

‘Abu Ja’far^-asws said: ‘Whenever I^-asws narrate to you all, so ask me^-asws about (where it is from) the Book of Allah^-azwj’.

ثُمَّ قَالَ فِي حَدِيثِهِ إِنَّ اللَّهَ نَهَى عَنِ الْقِيلِ وَ الْقَالِ وَ فَسَادِ الْمَالِ وَ كَثْرَةِ السُّؤَالِ فَقَالُوا يَا ابْنَ رَسُولِ اللَّهِ وَ أَيْنَ هَذَا مِنْ كِتَابِ اللَّهِ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ الْآيَةَ وَ قَالَ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِياماً وَ قَالَ لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ .

Then he^-asws said in a Hadeeth of his^-asws that Allah^-azwj has Forbidden from the ‘It was said such’, and ‘he said such’, and the spoiling of the wealth, and the abundance of questioning’. So they said, ‘O son^-asws of Rasool-Allah^-saww! And where is this from the Book of Allah^-azwj?’ He^-asws said: ‘Allah Mighty and Majestic is Saying in His^-azwj Book [4:114] There is no good in most of their secret counsels – the Verse, and He^-azwj Said [4:5] And do not give away your property to the foolish which Allah has Made for you a (means of) support; and He^-azwj Said [5:101] O you who believe! Do not put questions about things which if declared to you may trouble you’.[187]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) مَنِ ائْتَمَنَ شَارِبَ الْخَمْرِ عَلَى أَمَانَةٍ بَعْدَ عِلْمِهِ فِيهِ فَلَيْسَ لَهُ عَلَى اللَّهِ ضَمَانٌ وَ لَا أَجْرٌ لَهُ وَ لَا خَلَفٌ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Khalid Bin jareer, from Abu Al Rabi’e,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘The one who entrusts a drinker of the wine upon an entrustment after his knowledge with regards to it, so there is no guarantee for him upon Allah^-azwj, nor would there be any Recompense for him, nor a compensation’.[188]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أُبَالِي ائْتَمَنْتُ خَائِناً أَوْ مُضَيِّعاً .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from sone of our companions, from Amro Bin Abu Al Miqdam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It makes no difference whether you trust and untrustworthy one or waste it’.[189]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ الْقِيلَ وَ الْقَالَ وَ إِضَاعَةَ الْمَالِ وَ كَثْرَةَ السُّؤَالِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I heard him^-asws saying: ‘Allah^-azwj Mighty and Majestic Hates ‘الْقِيلَ وَ الْقَالَ’ (the ‘It was said such’, and ‘he said such’, i.e., useless discussions and arguments), and wastage of the wealth, and abundant questioning’.[190]

باب ضَمَانِ مَا يُفْسِدُ الْبَهَائِمُ مِنَ الْحَرْثِ وَ الزَّرْعِ

Chapter 155 – Responsibility of what the animals spoil, from the farm and the vegetation

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْبَقَرِ وَ الْغَنَمِ وَ الْإِبِلِ يَكُونُ فِي الرَّعْيِ فَتُفْسِدُ شَيْئاً هَلْ عَلَيْهَا ضَمَانٌ فَقَالَ إِنْ أَفْسَدَتْ نَهَاراً فَلَيْسَ عَلَيْهَا ضَمَانٌ مِنْ أَجْلِ أَنَّ أَصْحَابَهُ يَحْفَظُونَهُ وَ إِنْ أَفْسَدَتْ لَيْلًا فَإِنَّ عَلَيْهَا ضَمَانٌ .

Muhammad Bin Yahya, from Muammad Bin Al Husayn, from Yazeed Bin Is’haq Shair, from Haroun Bin Hamza who said,

‘I asked Abu Abdullah^-asws about the cow and the sheep and the camel who happen to be in the pasture, so it spoils something. Is there any responsibility upon it?’ So he^-asws said: ‘If it spoils during the day, so there is no responsibility upon it (the Shepherd) due to the reason that its (pasture’s) owner should have protected it; and if it spoils at night, so upon it is the responsibility (of the animal owner)’.[191]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْمُعَلَّى أَبِي عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ داوُدَ وَ سُلَيْمانَ إِذْ يَحْكُمانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ فَقَالَ لَا يَكُونُ النَّفَشُ إِلَّا بِاللَّيْلِ إِنَّ عَلَى صَاحِبِ الْحَرْثِ أَنْ يَحْفَظَ الْحَرْثَ بِالنَّهَارِ وَ لَيْسَ عَلَى صَاحِبِ الْمَاشِيَةِ حِفْظُهَا بِالنَّهَارِ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from one of our companions, from Al Moalla Abu Usman,

(It has been narrated) from Abu Baseer who said, ‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic  [21:78] And Dawood and Sulaiman when they both gave judgement concerning the field when the people’s sheep pastured therein. So he^-asws said: ‘The pasturing did not happen except at night, and that it is upon the one who ploughed (the owner of the field) to protect it during the day, and it was not upon the owner of the cattle to protect it during the day.

وَ إِنَّمَا رَعْيُهَا بِالنَّهَارِ وَ أَرْزَاقُهَا فَمَا أَفْسَدَتْ فَلَيْسَ عَلَيْهَا وَ عَلَى أَصْحَابِ الْمَاشِيَةِ حِفْظُ الْمَاشِيَةِ بِاللَّيْلِ عَنْ حَرْثِ النَّاسِ فَمَا أَفْسَدَتْ بِاللَّيْلِ فَقَدْ ضَمِنُوا وَ هُوَ النَّفَشُ وَ إِنَّ دَاوُدَ ( عليه السلام ) حَكَمَ لِلَّذِي أَصَابَ زَرْعَهُ رِقَابَ الْغَنَمِ وَ حَكَمَ سُلَيْمَانُ ( عليه السلام ) الرِّسْلَ وَ الثَّلَّةَ وَ هُوَ اللَّبَنُ وَ الصُّوفُ فِي ذَلِكَ الْعَامِ .

But rather, the grazing was during the day as well as the pasturing. So whatever got spoilt, there was no blame for it. And it was upon the owners of the cattle to protect the cattle from the fields of the people, so whatever was spoilt during the night, they were responsible for it, and that Dawood^-as gave the judgement in favour of the owner of the plantation, the necks of the sheep; and Sulayman^-as judged for the milk, and the wool (of the sheep) for that year as compensation to the owners of the plantation’.[192]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ داوُدَ وَ سُلَيْمانَ إِذْ يَحْكُمانِ فِي الْحَرْثِ قُلْتُ حِينَ حَكَمَا فِي الْحَرْثِ كَانَتْ قَضِيَّةً وَاحِدَةً فَقَالَ إِنَّهُ كَانَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى النَّبِيِّينَ قَبْلَ دَاوُدَ إِلَى أَنْ بَعَثَ اللَّهُ دَاوُدَ أَيُّ غَنَمٍ نَفَشَتْ فِي الْحَرْثِ فَلِصَاحِبِ الْحَرْثِ رِقَابُ الْغَنَمِ وَ لَا يَكُونُ النَّفَشُ إِلَّا بِاللَّيْلِ فَإِنَّ عَلَى صَاحِبِ الزَّرْعِ أَنْ يَحْفَظَهُ بِالنَّهَارِ وَ عَلَى صَاحِبِ الْغَنَمِ حِفْظُ الْغَنَمِ بِاللَّيْلِ

Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Abdullah Bin Bahr, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘The Words of Allah^-azwj Mighty and Majestic [21:78] And Dawood and Sulaiman when they both gave judgement concerning the field. When they^-asws both judged regarding the field, was it one judgement?’ So he^-asws said: ‘It is what Allah^-azwj Mighty and Majestic had Revealed to the Prophets^-as before Dawood^-as up to (the time when) Allah^-azwj Sent Dawood^-as that whichever sheep spoils in the field, so for the owner of the field would be a neck of the sheep, and the spoiling does not happen except at night. Thus, it would be upon the owner of the plantation that he protects it during the day, and upon the owner of the sheep to guard them at night.

فَحَكَمَ دَاوُدُ ( عليه السلام ) بِمَا حَكَمَتْ بِهِ الْأَنْبِيَاءُ ( عليهم السلام ) مِنْ قَبْلِهِ وَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى سُلَيْمَانَ ( عليه السلام ) أَيُّ غَنَمٍ نَفَشَتْ فِي زَرْعٍ فَلَيْسَ لِصَاحِبِ الزَّرْعِ إِلَّا مَا خَرَجَ مِنْ بُطُونِهَا وَ كَذَلِكَ جَرَتِ السُّنَّةُ بَعْدَ سُلَيْمَانَ ( عليه السلام ) وَ هُوَ قَوْلُ اللَّهِ تَعَالَى وَ كُلًّا آتَيْنا حُكْماً وَ عِلْماً فَحَكَمَ كُلُّ وَاحِدٍ مِنْهُمَا بِحُكْمِ اللَّهِ عَزَّ وَ جَلَّ .

So Dawood^-as judged with what the Prophets^-as had judged with from before him^-as, and Allah^-azwj Mighty and Majestic Revealed unto Suleyman^-as that whichever sheep spoils the plantation, so it is not upon the owner of the plantation except what comes out from its belly, and like that flowed the Sunnah after Suleyman^-as, and these are the Words of Allah^-azwj the Exalted [21:79] and to each one We gave Wisdom and Knowledge So each one of the two^-asws judged by the Judgement of Allah^-azwj Mighty and Majestic’.[193]

باب آخَرُ

Chapter 156 – Another chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ وَ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي رَجُلٍ كَانَ لَهُ غُلَامٌ فَاسْتَأْجَرَهُ مِنْهُ صَائِغٌ أَوْ غَيْرُهُ قَالَ إِنْ كَانَ ضَيَّعَ شَيْئاً أَوْ أَبَقَ مِنْهُ فَمَوَالِيهِ ضَامِنُونَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Muskan, from Zurara and Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws judged regarding a man who had a slave of his, so he was hired from him by a jeweller or someone else’. He^-asws said: ‘If he were to waste something or abscond from him, so his masters are responsible’.[194]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ مَنِ اسْتَعَارَ عَبْداً مَمْلُوكاً لِقَوْمٍ فَعِيبَ فَهُوَ ضَامِنٌ وَ مَنِ اسْتَعَارَ حُرّاً صَغِيراً فَعِيبَ فَهُوَ ضَامِنٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Wahab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The one who borrows an owned slave for overseeing (a matter) and he faults, so he is responsible, and the one who borrows a free young person, so he faults, so he is responsible’.[195]

باب الْمَمْلُوكُ يَتَّجِرُ فَيَقَعُ عَلَيْهِ الدَّيْنُ

Chapter 157 – The owned slave trades, so the debt occurs upon him

بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ ظَرِيفٍ الْأَكْفَانِيِّ قَالَ كَانَ أَذِنَ لِغُلَامٍ لَهُ فِي الشِّرَاءِ وَ الْبَيْعِ فَأَفْلَسَ وَ لَزِمَهُ دَيْنٌ فَأُخِذَ بِذَلِكَ الدَّيْنِ الَّذِي عَلَيْهِ وَ لَيْسَ يُسَاوِي ثَمَنُهُ مَا عَلَيْهِ مِنَ الدَّيْنِ فَسَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ إِنْ بِعْتَهُ لَزِمَكَ الدَّيْنُ وَ إِنْ أَعْتَقْتَهُ لَمْ يَلْزَمْكَ الدَّيْنُ فَأَعْتَقَهُ فَلَمْ يَلْزَمْهُ شَيْ‏ءٌ .

One of our companions, from Muhammad Bin Al Husayn, from Usman Bin Isa, from Zareyf Al Akfany, said,

‘He authorised a slave of his regarding the buying and the selling, so he became bankrupt, and the debts were necessitated upon him. So he was seized due to that debt which was upon him, and it was not equal to his (slave’s) price what was upon him from the debt. So he asked Abu Abdullah^-asws, so he^-asws said: ‘If you sell him the debts would be necessitated upon you, and if you liberate him, the debts would not be necessitated upon you’. So he liberated him, and nothing was necessitated upon him’.[196] 

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ مَاتَ وَ تَرَكَ عَلَيْهِ دَيْناً وَ تَرَكَ عَبْداً لَهُ مَالٌ فِي التِّجَارَةِ وَ وَلَداً وَ فِي يَدِ الْعَبْدِ مَالٌ وَ مَتَاعٌ وَ عَلَيْهِ دَيْنٌ اسْتَدَانَهُ الْعَبْدُ فِي حَيَاةِ سَيِّدِهِ فِي تِجَارَتِهِ وَ إِنَّ الْوَرَثَةَ وَ غُرَمَاءَ الْمَيِّتِ اخْتَصَمُوا فِيمَا فِي يَدِ الْعَبْدِ مِنَ الْمَالِ وَ الْمَتَاعِ وَ فِي رَقَبَةِ الْعَبْدِ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Zurara who said,

‘I asked Abu Ja’far^-asws about a man who died and left debts upon him, and left a slave for whom was some wealth in the business, and a son, and in the hands of the slave was the wealth, and merchandise, and upon him were debts which the slave had incurred during the lifetime of his master in his business, and the inheritors and the creditors of the deceased disputed regarding what was in the hands of the slave, from the wealth and the merchandise, and regarding the neck (ownership) of the slave’.

فَقَالَ أَرَى أَنْ لَيْسَ لِلْوَرَثَةِ سَبِيلٌ عَلَى رَقَبَةِ الْعَبْدِ وَ لَا عَلَى مَا فِي يَدِهِ مِنَ الْمَتَاعِ وَ الْمَالِ إِلَّا أَنْ يُضَمَّنُوا دَيْنَ الْغُرَمَاءِ جَمِيعاً فَيَكُونُ الْعَبْدُ وَ مَا فِي يَدِهِ مِنَ الْمَالِ لِلْوَرَثَةِ فَإِنْ أَبَوْا كَانَ الْعَبْدُ وَ مَا فِي يَدِهِ لِلْغُرَمَاءِ يُقَوَّمُ الْعَبْدُ وَ مَا فِي يَدِهِ مِنَ الْمَالِ ثُمَّ يُقْسَمُ ذَلِكَ بَيْنَهُمْ بِالْحِصَصِ

So he^-asws said: ‘I^-asws view that there is no way for the inheritors upon the neck of the slave, nor upon what is in his hands from the merchandise and the wealth, except if they assume responsibility of the debts of the creditors altogether, then the slave and whatever in his hands from the wealth would be for the inheritors. But, if they were to refuse, the slave and whatever is in his hand would be for the creditors. The slave would be evaluated along with whatever is in his hands from the wealth, then that would be distributed between then with proportionately.

فَإِنْ عَجَزَ قِيمَةُ الْعَبْدِ وَ مَا فِي يَدِهِ عَنْ أَمْوَالِ الْغُرَمَاءِ رَجَعُوا عَلَى الْوَرَثَةِ فِيمَا بَقِيَ لَهُمْ إِنْ كَانَ الْمَيِّتُ تَرَكَ شَيْئاً قَالَ وَ إِنْ فَضَلَ مِنْ قِيمَةِ الْعَبْدِ وَ مَا كَانَ فِي يَدِهِ عَنْ دَيْنِ الْغُرَمَاءِ رُدَّ عَلَى الْوَرَثَةِ .

So, if the price of the slave and whatever is his hands from the wealth is insufficient for the creditors, they can return upon the inheritors with regards to what remains for them, if the deceased had left anything (else)’. And if there was excess from the price of the slave and whatever was in his hands, from the creditors, it would be returned upon the inheritors’.[197]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ يَأْذَنُ لِمَمْلُوكِهِ فِي التِّجَارَةِ فَيَصِيرُ عَلَيْهِ دَيْنٌ قَالَ إِنْ كَانَ أَذِنَ لَهُ أَنْ يَسْتَدِينَ فَالدَّيْنُ عَلَى مَوْلَاهُ وَ إِنْ لَمْ يَكُنْ أَذِنَ لَهُ أَنْ يَسْتَدِينَ فَلَا شَيْ‏ءَ عَلَى الْمَوْلَى وَ يُسْتَسْعَى الْعَبْدُ فِي الدَّيْنِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from Aasim Bin Humeyd, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘A man permits his owned slave regarding the business, so debts come to be upon him’. He^-asws said; ‘If it was such that it was permitted to him to incur debts, so the debts would be upon his master, and if there did not happen to be a permission for him that he incurs debts, so there would not be anything upon the master, and the slave would have to work regarding the debts’.[198]

باب النَّوَادِرِ

Chapter 158 – Miscellaneous

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اخْتَصَمَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) رَجُلَانِ اشْتَرَى أَحَدُهُمَا مِنَ الْآخَرِ بَعِيراً وَ اسْتَثْنَى الْبَائِعُ الرَّأْسَ وَ الْجِلْدَ ثُمَّ بَدَا لِلْمُشْتَرِي أَنْ يَبِيعَهُ فَقَالَ لِلْمُشْتَرِي هُوَ شَرِيكُكَ فِي الْبَعِيرِ عَلَى قَدْرِ الرَّأْسِ وَ الْجِلْدِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Two men brought their dispute to Amir Al-Momineen^-asws. One of the two had bought a camel from the other and had excluded the sale of the head and the skin. Then it became inevitable for the buyer that he sells it’. So he^-asws said for the buyer: ‘He is your partner in the camel upon a measurement of the head and the skin’.[199]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ أَحْمَدَ بْنِ حَمَّادٍ قَالَ أَخْبَرَنِي مُحَمَّدُ بْنُ مُرَازِمٍ عَنْ أَبِيهِ أَوْ عَمِّهِ قَالَ شَهِدْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يُحَاسِبُ وَكِيلًا لَهُ وَ الْوَكِيلُ يُكْثِرُ أَنْ يَقُولَ وَ اللَّهِ مَا خُنْتُ وَ اللَّهِ مَا خُنْتُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا هَذَا خِيَانَتُكَ وَ تَضْيِيعُكَ عَلَيَّ مَالِي سَوَاءٌ لِأَنَّ الْخِيَانَةَ شَرُّهَا عَلَيْكَ

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Ahmad Bin Hammad who said,

‘Muhammad Bin Murazim informed me from his father or his uncle who said, ‘I witnessed Abu Abdullah^-asws and he^-asws was accounting a representative of his^-asws, and was frequently saying, ‘By Allah^-azwj! I have not betrayed! By Allah^-azwj! I have not betrayed!’ So Abu Abdullah^-asws said to him: ‘O you! Your betrayal and your wastage upon my wealth is the same, because the betrayal, its evil is upon you’.

ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَوْ أَنَّ أَحَدَكُمْ هَرَبَ مِنْ رِزْقِهِ لَتَبِعَهُ حَتَّى يُدْرِكَهُ كَمَا أَنَّهُ إِنْ هَرَبَ مِنْ أَجَلِهِ تَبِعَهُ حَتَّى يُدْرِكَهُ مَنْ خَانَ خِيَانَةً حُسِبَتْ عَلَيْهِ مِنْ رِزْقِهِ وَ كُتِبَ عَلَيْهِ وِزْرُهَا .

Then he^-asws said: ‘Rasool-Allah^-saww said: ‘If one of you were to flee from his sustenance, it would pursue him until it reaches him, just as if he were to flee from his death, it would pursue him until it apprehends him (falls on him). The one who betrays (cheats), so it would be Deducted him from his sustenance, and (also) its burden would be Written against him’.[200]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي عُمَارَةَ الطَّيَّارِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّهُ قَدْ ذَهَبَ مَالِي وَ تَفَرَّقَ مَا فِي يَدِي وَ عِيَالِي كَثِيرٌ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا قَدِمْتَ الْكُوفَةَ فَافْتَحْ بَابَ حَانُوتِكَ وَ ابْسُطْ بِسَاطَكَ وَ ضَعْ مِيزَانَكَ وَ تَعَرَّضْ لِرِزْقِ رَبِّكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Abu Umara Al Tayyar who said,

‘I said to Abu Abdullah^-asws, ‘My wealth has gone and whatever was in my hands has dispersed, and my dependants are many’. So Abu Abdullah^-asws said to him: ‘When you proceed to Al-Kufa, so open a door of your shop and spread out your spread sheet, and place your scale, and turn to your Lord^-azwj for the sustenance’.

قَالَ فَلَمَّا أَنْ قَدِمَ فَتَحَ بَابَ حَانُوتِهِ وَ بَسَطَ بِسَاطَهُ وَ وَضَعَ مِيزَانَهُ قَالَ فَتَعَجَّبَ مَنْ حَوْلَهُ بِأَنْ لَيْسَ فِي بَيْتِهِ قَلِيلٌ وَ لَا كَثِيرٌ مِنَ الْمَتَاعِ وَ لَا عِنْدَهُ شَيْ‏ءٌ قَالَ فَجَاءَهُ رَجُلٌ فَقَالَ اشْتَرِ لِي ثَوْباً قَالَ فَاشْتَرَى لَهُ وَ أَخَذَ ثَمَنَهُ وَ صَارَ الثَّمَنُ إِلَيْهِ ثُمَّ جَاءَهُ آخَرُ فَقَالَ لَهُ اشْتَرِ لِي ثَوْباً قَالَ فَطَلَبَ لَهُ فِي السُّوقِ ثُمَّ اشْتَرَى لَهُ ثَوْباً فَأَخَذَ ثَمَنَهُ فَصَارَ فِي يَدِهِ وَ كَذَلِكَ يَصْنَعُ التُّجَّارُ يَأْخُذُ بَعْضُهُمْ مِنْ بَعْضٍ

He (the narrator) said, ‘So when he opened a door of his shop and spread his spread sheet and placed his scale, so the ones around him were astounded as there was nothing in his house, little nor more from the goods, nor was there anything with him. So a man came over and he said, ‘Buy some garments for me’. He said, ‘So I bought for him (on credit) and took its price’, and the price came to be with him. Then another one came over, so he said to him, ‘Buy some garments for me’. He said, ‘So I sought for him in the market, then I bought some garments for him, and I took its price’. So it came to be in his hands. And such is how the merchants dealt, some of them taking from the others.

ثُمَّ جَاءَهُ رَجُلٌ آخَرُ فَقَالَ لَهُ يَا أَبَا عُمَارَةَ إِنَّ عِنْدِي عِدْلًا مِنْ كَتَّانٍ فَهَلْ تَشْتَرِيهِ وَ أُؤَخِّرَكَ بِثَمَنِهِ سَنَةً فَقَالَ نَعَمْ احْمِلْهُ وَ جِئْنِي بِهِ قَالَ فَحَمَلَهُ فَاشْتَرَاهُ مِنْهُ بِتَأْخِيرِ سَنَةٍ قَالَ فَقَامَ الرَّجُلُ فَذَهَبَ ثُمَّ أَتَاهُ آتٍ مِنْ أَهْلِ السُّوقِ فَقَالَ لَهُ يَا أَبَا عُمَارَةَ مَا هَذَا الْعِدْلُ قَالَ هَذَا عِدْلٌ اشْتَرَيْتُهُ قَالَ فَبِعْنِي نِصْفَهُ وَ أُعَجِّلَ لَكَ ثَمَنَهُ قَالَ نَعَمْ فَاشْتَرَاهُ مِنْهُ وَ أَعْطَاهُ نِصْفَ الْمَتَاعِ وَ أَخَذَ نِصْفَ الثَّمَنِ

Then another man came over to him, so he said to him, ‘O Abu Umara! There is a bag of cotton with me, so would you like to buy it, and I shall delay its payment for you for a year?’ So he said, ‘Yes, carry it and come over to me with it’. So he carried it and I bought it from him with a year’s delay (credit)’. So the man arose and went away. Then a man (customer) came from the people of the market, so he said to him, ‘O Abu Umara! What is this bag?’ He said, ‘This is a bag which I have bought’. He said, ‘So sell me half of it and I shall make immediate payment to you for it’. He said, ‘Yes’. So he bought it from it, and he gave him half the merchandise and took half the price.

قَالَ فَصَارَ فِي يَدِهِ الْبَاقِي إِلَى سَنَةٍ قَالَ فَجَعَلَ يَشْتَرِي بِثَمَنِهِ الثَّوْبَ وَ الثَّوْبَيْنِ وَ يَعْرِضُ وَ يَشْتَرِي وَ يَبِيعُ حَتَّى أَثْرَى وَ عَرَضَ وَجْهُهُ وَ أَصَابَ مَعْرُوفاً .

He (the narrator) said, ‘So the remainder came to be in his hands for a year. He said that he went on to buy a garment and two garments with its price, and display it, and buy and sell, until he was enriched, and (was able to) show his face, and attained credibility (as a trader)’.[201]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ شَيْ‏ءٍ مَعَاشُكَ قَالَ قُلْتُ غُلَامَانِ لِي وَ جَمَلَانِ قَالَ فَقَالَ اسْتَتِرْ بِذَلِكَ مِنْ إِخْوَانِكَ فَإِنَّهُمْ إِنْ لَمْ يَضُرُّوكَ لَمْ يَنْفَعُوكَ .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Muhammad Bin Sinan, from Abu Ja’far Al Ahowl who said,

‘Abu Abdullah^-asws said to me: ‘Which thing is your livelihood?’ I said, ‘There are two slaves for me and two camels’. So he^-asws said: ‘Conceal that from your brethren, for if they do not harm you, they would not benefit you (either)’.[202]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مِنَ النَّاسِ مَنْ رِزْقُهُ فِي التِّجَارَةِ وَ مِنْهُمْ مَنْ رِزْقُهُ فِي السَّيْفِ وَ مِنْهُمْ مَنْ رِزْقُهُ فِي لِسَانِهِ .

Abu Ali Al Ashary, from one of his companions, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh who said,

‘I heard Abu Abdullah^-asws saying: ‘From the people there is one whose sustenance is in the business, and from them is one whose sustenance is in his sword, and from them is one whose sustenance is in his tongue’.[203]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ ضَاقَ عَلَيْهِ الْمَعَاشُ أَوْ قَالَ الرِّزْقُ فَلْيَشْتَرِ صِغَاراً وَ لْيَبِعْ كِبَاراً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Musanna,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one upon whom the livelihood is straitened’, or said: ‘the sustenance, so let him buy small (animals) and let him sell bigger ones (after they have grown)’.

وَ رُوِيَ عَنْهُ أَنَّهُ قَالَ ( عليه السلام ) مَنْ أَعْيَتْهُ الْحِيلَةُ فَلْيُعَالِجِ الْكُرْسُفَ .

And it is reported from him^-asws that he^-asws said: ‘The one whose (business) plan does not work out, so let him deal with old cotton’.[204]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كُلُّ مَا افْتَتَحَ بِهِ الرَّجُلُ رِزْقَهُ فَهُوَ تِجَارَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Sa’ad, from Muhammad Bin Fuzayl,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘Everything by which the man opens his sustenance with, so it is his business’.[205]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنِ الْحُسَيْنِ بْنِ مَيَّاحٍ عَنْ أُمَيَّةَ بْنِ عَمْرٍو عَنِ الشَّعِيرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ إِذَا نَادَى الْمُنَادِي فَلَيْسَ لَكَ أَنْ تَزِيدَ وَ إِنَّمَا يُحَرِّمُ الزِّيَادَةَ النِّدَاءُ وَ يُحِلُّهَا السُّكُوتُ .

Muhammad Bin Yahya, from one of our companions, from Mansour Bin Al Abbas, from Al Hassan Bin Ali Bin Yaqteen, from Al Husayn Bin Mayyah, from Umayya Bin Amro, from Al Ashary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws was saying: ‘When the caller calls out (in the market to sell his goods), so it is not for you that you increase (upon his call), and rather the increased calling makes it Prohibited, and silence makes it Permissible’.[206]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ غَيْرِهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ زَرَعَ حِنْطَةً فِي أَرْضٍ فَلَمْ يَزْكُ زَرْعُهُ أَوْ خَرَجَ زَرْعُهُ كَثِيرَ الشَّعِيرِ فَبِظُلْمِ عَمَلِهِ فِي مِلْكِ رَقَبَةِ الْأَرْضِ أَوْ بِظُلْمٍ لِمُزَارِعِيهِ وَ أَكَرَتِهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَبِظُلْمٍ مِنَ الَّذِينَ هادُوا حَرَّمْنا عَلَيْهِمْ طَيِّباتٍ أُحِلَّتْ لَهُمْ يَعْنِي لُحُومَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, or someone else, from Ibn Mahboub, from Abdul Aziz Al Abdy, from Abdullah Bin Abu Yafour who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who cultivates wheat in a land, so it is not a pure produce, or most of the crop comes out as barley, so it is due to the injustice of his work regarding the owned title of the land, or due to an injustice to his farmers and hired labourers, because Allah^-azwj Mighty and Majestic is Saying [4:160] Due to the iniquity of those who are Jews did We Forbid to them the good things which had been made Lawful for them – Meaning the flesh of the camels and the cows and the sheep.

وَ قَالَ إِنَّ إِسْرَائِيلَ كَانَ إِذَا أَكَلَ مِنْ لَحْمِ الْإِبِلِ هَيَّجَ عَلَيْهِ وَجَعَ الْخَاصِرَةِ فَحَرَّمَ عَلَى نَفْسِهِ لَحْمَ الْإِبِلِ وَ ذَلِكَ قَبْلَ أَنْ تَنْزِلَ التَّوْرَاةُ فَلَمَّا نَزَلَتِ التَّوْرَاةُ لَمْ يُحَرِّمْهُ وَ لَمْ يَأْكُلْهُ .

And he^-asws said: ‘An Israelite, whenever he used to eat from the flesh of the camel, would suffer pain in his lower back, so he forbade unto himself the flesh of the camel, and that was before the Revelation of the Torah. So when the Torah was Revealed, it was not forbidden in it, but still they (Israelite) did not eat it’.[207]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ أَبِي الصَّبَّاحِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَتًى صَادَقَتْهُ جَارِيَةٌ فَدَفَعَتْ إِلَيْهِ أَرْبَعَةَ آلَافِ دِرْهَمٍ ثُمَّ قَالَتْ لَهُ إِذَا فَسَدَ بَيْنِي وَ بَيْنَكَ رُدَّ عَلَيَّ هَذِهِ الْأَرْبَعَةَ آلَافٍ فَعَمِلَ بِهَا الْفَتَى وَ رَبِحَ ثُمَّ إِنَّ الْفَتَى تَزَوَّجَ وَ أَرَادَ أَنْ يَتُوبَ كَيْفَ يَصْنَعُ قَالَ يَرُدُّ عَلَيْهَا الْأَرْبَعَةَ آلَافِ دِرْهَمٍ وَ الرِّبْحُ لَهُ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Ja’far Bin Muhammad Bin Abu Al Sabbah, from his father, from his grandfather who said,

‘I said to Abu Abdullah^-asws, ‘A youth befriended a maid, so she handed over to him four thousand Dirhams. Then she said to him, ‘If there is a spoiling (of relationship) between me and you, return these four thousand back to me’. So the youth worked with it and profited, Then the youth got married and intended to repent. How should he deal with it?’ He^-asws said: ‘He should return the four thousand Dirhams back to her, and the profit would be for him’.[208]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُؤْكَلُ مَا تَحْمِلُ النَّمْلَةُ بِفِيهَا وَ قَوَائِمِهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww forbade from eating what the ant carried with its mouth and its legs’.[209]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ حِيلَةُ الرَّجُلِ فِي بَابِ مَكْسَبِهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I heard him^-asws saying: ‘The skilfulness of a man is a door (way) to his earnings (for living)’.[210]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الرِّبَاطِيِّ عَنْ أَبِي الصَّبَّاحِ مَوْلَى آلِ سَامٍ عَنْ جَابِرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ صَادَقَتْهُ امْرَأَةٌ فَأَعْطَتْهُ مَالًا فَمَكَثَ فِي يَدِهِ مَا شَاءَ اللَّهُ ثُمَّ إِنَّهُ بَعْدُ خَرَجَ مِنْهُ قَالَ يَرُدُّ إِلَيْهَا مَا أَخَذَ مِنْهَا وَ إِنْ كَانَ فَضَلَ فَهُوَ لَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Rabaty, from Abu Al Sabbah a slave of the progeny of Saam, from Jabir who said,

‘I asked Abu Abdullah^-asws about a man who befriended a woman, so she gave him some wealth. So it remained in his hand for was long as Allah^-azwj so Desired. Then afterwards he spent from it. He^-asws said: ‘He should return it to her whatever he had taken from her, and if there was any excess, so it would be for him’.[211]

مُحَمَّدُ بْنُ يَحْيَى قَالَ كَتَبَ مُحَمَّدٌ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) رَجُلٌ يَكُونُ لَهُ عَلَى رَجُلٍ مِائَةُ دِرْهَمٍ فَيَلْزَمُهُ فَيَقُولُ لَهُ أَنْصَرِفُ إِلَيْكَ إِلَى عَشَرَةِ أَيَّامٍ وَ أَقْضِي حَاجَتَكَ فَإِنْ لَمْ أَنْصَرِفْ فَلَكَ عَلَيَّ أَلْفُ دِرْهَمٍ حَالَّةً مِنْ غَيْرِ شَرْطٍ وَ أَشْهَدَ بِذَلِكَ عَلَيْهِ ثُمَّ دَعَاهُمْ إِلَى الشَّهَادَةِ فَوَقَّعَ ( عليه السلام ) لَا يَنْبَغِي لَهُمْ أَنْ يَشْهَدُوا إِلَّا بِالْحَقِّ وَ لَا يَنْبَغِي لِصَاحِبِ الدَّيْنِ أَنْ يَأْخُذَ إِلَّا الْحَقَّ إِنْ شَاءَ اللَّهُ .

Muhammad Bin Yahya who said,

‘Muhammad wrote to Abu Muhammad^-asws, ‘A man happened to have for him one hundred Dirham (as a debt) upon a man, so he necessitated it (for collection), so he said to him, ‘I shall come to you after ten days and fulfil your need. But, if I do not come to you, so for you would be a thousand Dirhams upon me for immediate payment from without any stipulations’, and he had it witnessed upon it, then called them to the witnessing’. So he^-asws signed: ‘It is not befitting that they testify except with the truth, nor is it befitting for the owner of the debt that he takes anything except for the right (original amount), Allah^-azwj Willing’.[212]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ الثُّمَالِيِّ قَالَ مَرَرْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي سُوقِ النُّحَاسِ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا النُّحَاسُ أَيُّ شَيْ‏ءٍ أَصْلُهُ فَقَالَ فِضَّةٌ إِلَّا أَنَّ الْأَرْضَ أَفْسَدَتْهَا فَمَنْ قَدَرَ عَلَى أَنْ يُخْرِجَ الْفَسَادَ مِنْهَا انْتَفَعَ بِهَا.

And from him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abdullah Bin Abdul Rahman, from Yahya Al Halby, from Al Sumaly who said,

‘I passed by along with Abu Abdullah^-asws in a market of the copper traders, so I said, ‘May I be sacrificed for you^-asws! This copper, which this is its origin?’ So he^-asws said: ‘Silver, except that the land spoils it. So the one who is able upon extracting the spoilt from it, would benefit by it’.[213]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ قَالَ قُلْتُ لَا أَزَالُ أُعْطِي الرَّجُلَ الْمَالَ فَيَقُولُ قَدْ هَلَكَ أَوْ ذَهَبَ فَمَا عِنْدَكَ حِيلَةٌ تَحْتَالُهَا لِي فَقَالَ أَعْطِ الرَّجُلَ أَلْفَ دِرْهَمٍ وَ أَقْرِضْهَا إِيَّاهُ وَ أَعْطِهِ عِشْرِينَ دِرْهَماً يَعْمَلُ بِالْمَالِ كُلِّهِ وَ تَقُولُ هَذَا رَأْسُ مَالِي وَ هَذَا رَأْسُ مَالِكَ فَمَا أَصَبْتَ مِنْهُمَا جَمِيعاً فَهُوَ بَيْنِي وَ بَيْنَكَ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَلِكَ فَقَالَ لَا بَأْسَ بِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Abdul Malik Bin Utba who said,

‘I said, ‘I do not cease to give the goods to the man, and he is saying, ‘It has perished, or gone’. So what is a strategy with you to sort it out for me?’ So he (the planner) said, ‘Give the man one thousand Dirhams and lend it to him, and give him twenty Dirhams to work with all of the goods, and you should be saying, ‘This is the capital of my wealth, and this is the capital of your wealth, so whatever you attain from these two together, so it would be between me and you’. So I asked Abu Abdullah^-asws about that, so he^-asws said: ‘There is no problem with it’.[214]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ شَكَوْنَا إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) ذَهَابَ ثِيَابِنَا عِنْدَ الْقَصَّارِينَ فَقَالَ اكْتُبُوا عَلَيْهَا بَرَكَةٌ لَنَا فَفَعَلْنَا ذَلِكَ فَمَا ذَهَبَ لَنَا بَعْدَ ذَلِكَ ثَوْبٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Fazl, from one of our companions who said,

‘We complained to Abu Abdullah^-asws, ‘Our clothes were lost with the cleaners’. So he^-asws said: ‘You should be writing upon it, ‘Blessings be for us’. So we did that, and no clothes of ours were lost after that’.[215]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنِ الْخَيْبَرِيِّ عَنِ الْحُسَيْنِ بْنِ ثُوَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَصَابَتْكُمْ مَجَاعَةٌ فَاعْبَثُوا بِالزَّبِيبِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Al Khayri, from Al Husayn Bin Suweyr,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When hunger hits you, so play with (eat slowly) the raisins’.[216]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا يَحِلُّ مَنْعُ الْمِلْحِ وَ النَّارِ .

And from him, from Muhammad Bin Ahmad, from Al Sandy Bin Muhammad, from Abu Al Bakhtary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘It is not Permissible to deny the salt and the fire (to the one who asks for it)’.[217]

عَنْهُ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ لِلنَّبِيِّ ( صلى الله عليه وآله ) خَلِيطٌ فِي الْجَاهِلِيَّةِ فَلَمَّا بُعِثَ ( عليه السلام ) لَقِيَهُ خَلِيطُهُ فَقَالَ لِلنَّبِيِّ ( صلى الله عليه وآله ) جَزَاكَ اللَّهُ مِنْ خَلِيطٍ خَيْراً فَقَدْ كُنْتَ تُوَاتِي وَ لَا تُمَارِي فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) وَ أَنْتَ فَجَزَاكَ اللَّهُ مِنْ خَلِيطٍ خَيْراً فَإِنَّكَ لَمْ تَكُنْ تَرُدُّ رِبْحاً وَ لَا تُمْسِكُ ضِرْساً .

From him, from Musa Bin Ja’far Al Baghdady, from Ubeydullah Bin Abdullah, from Wasil Bin Suleyman, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There used to be for the Prophet^-saww, a social contact during the pre-Islamic period. So when he^-saww was Sent (Declared his^-saww Prophet-hood), his^-saww social contact met him^-saww. So he said to the Prophet^-saww, ‘May Allah^-azwj Recompense you^-saww with goodness, because as a compassion you agreed and did not argue’. So the Prophet^-saww said to him: ‘And you, so may Allah^-azwj Recompense you with goodness, from a social contact, for you never rejected a profit nor did you grit your teeth (harsh)’.[218]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ [أَبِيهِ] عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ مِنَ الْمُسْلِمِينَ أَوْدَعَهُ رَجُلٌ مِنَ اللُّصُوصِ دَرَاهِمَ أَوْ مَتَاعاً وَ اللِّصُّ مُسْلِمٌ هَلْ يَرُدُّ عَلَيْهِ قَالَ لَا يَرُدُّ عَلَيْهِ فَإِنْ أَمْكَنَهُ أَنْ يَرُدَّ عَلَى صَاحِبِهِ فَعَلَ وَ إِلَّا كَانَ فِي يَدِهِ بِمَنْزِلَةِ اللُّقَطَةِ يُصِيبُهَا فَيُعَرِّفُهَا حَوْلًا فَإِنْ أَصَابَ صَاحِبَهَا رَدَّهَا عَلَيْهِ وَ إِلَّا تَصَدَّقَ بِهَا

Ali Bin Ibrahim, from his father, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from a man,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about a man from the Muslims with whom a man from the thieves leaves some Dirham, or merchandise, and the thief is a Muslim. Should he return it to him?’ He^-asws said: ‘He should not return it to him. If he is able to return it to its (rightful) owner, he should do so, or else, in his hands, it would be at the status of the found property which he has come across. So he should advertise it for a year, and if he comes across its owner, so he should return it to him, or else, he should give in charity with it.

فَإِنْ جَاءَ صَاحِبُهَا بَعْدَ ذَلِكَ خَيَّرَهُ بَيْنَ الْأَجْرِ وَ الْغُرْمِ فَإِذَا اخْتَارَ الْأَجْرَ فَلَهُ الْأَجْرُ وَ إِنِ اخْتَارَ الْغُرْمَ غَرِمَ لَهُ وَ كَانَ الْأَجْرُ لَهُ.

So if its owner comes over after that, he can let him choose between the Recompense and the loss. So if he chooses the Recompense, so for him would be the Recompense, and if he chooses the loss, it would be paid (by someone) to him (the owner), and the Recompense would be for him (the one who paid it)’.[219]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ سَأَلْتُ عَبْداً صَالِحاً فَقُلْتُ جُعِلْتُ فِدَاكَ كُنَّا مُرَافِقِينَ لِقَوْمٍ بِمَكَّةَ فَارْتَحَلْنَا عَنْهُمْ وَ حَمَلْنَا بَعْضَ مَتَاعِهِمْ بِغَيْرِ عِلْمٍ وَ قَدْ ذَهَبَ الْقَوْمُ وَ لَا نَعْرِفُهُمْ وَ لَا نَعْرِفُ أَوْطَانَهُمْ فَقَدْ بَقِيَ الْمَتَاعُ عِنْدَنَا فَمَا نَصْنَعُ بِهِ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman who said,

‘I asked Abd Salih^-asws (7^th Imam^-asws), so I said, ‘May I be sacrificed for you^-asws! We had friends from the people of Makka, so when went away from them, we (found out later that) we were unknowingly carrying some of their goods with us, and the people had gone and we do not recognise them, nor do we recognise their home towns. So the goods remained with us, so what shall we do with these?’

قَالَ فَقَالَ تَحْمِلُونَهُ حَتَّى تَلْحَقُوهُمْ بِالْكُوفَةِ فَقَالَ يُونُسُ قُلْتُ لَهُ لَسْتُ أَعْرِفُهُمْ وَ لَا نَدْرِي كَيْفَ نَسْأَلُ عَنْهُمْ قَالَ فَقَالَ بِعْهُ وَ أَعْطِ ثَمَنَهُ أَصْحَابَكَ قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ أَهْلَ الْوَلَايَةِ قَالَ فَقَالَ نَعَمْ .

So he (the narrator) said, ‘He^-asws said: ‘Keep carrying them until you meet them in Al-Kufa’. So Yunus (the narrator) said, I said to him^-asws, ‘We do not know them and we do not know how we should be asking around about them’. So he^-asws said: ‘Sell it and give its price to your companions’. So I said, ‘May I be sacrificed for you^-asws! The people of your^-asws Wilayah?’ So he^-asws said: ‘Yes’.[220]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ ذَرِيحٌ الْمُحَارِبِيُّ عَنِ الْمَمْلُوكِ يَأْخُذُ اللُّقَطَةَ قَالَ وَ مَا لِلْمَمْلُوكِ وَ اللُّقَطَةِ لَا يَمْلِكُ مِنْ نَفْسِهِ شَيْئاً فَلَا يَعْرِضُ لَهَا الْمَمْلُوكُ فَإِنَّهُ يَنْبَغِي لَهُ أَنْ يُعَرِّفَهَا سَنَةً فَإِنْ جَاءَ طَالِبُهَا دَفَعَهَا إِلَيْهِ وَ إِلَّا كَانَتْ فِي مَالِهِ فَإِنْ مَاتَ كَانَ مِيرَاثاً لِوَلَدِهِ وَ لِمَنْ وَرِثَهُ فَإِنْ لَمْ يَجِئْ لَهَا طَالِبٌ كَانَتْ فِي أَمْوَالِهِمْ هِيَ لَهُمْ وَ إِنْ جَاءَ طَالِبُهَا دَفَعُوهَا إِلَيْهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Ahmad Bin A’iz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullah^-asws, said, ‘Zareeh Al-Muhariby asked him^-asws about the owned slave who takes the found property. He^-asws said: ‘And what is it to do with the owned slave to the found property? He does not own anything for himself, so the owned slave must not have bothered about it. Thus, it would be befitting for him that he advertises it for a year, so if its seeker comes over, he should hand it over to him, or else it would be in his wealth. So if he dies, it would be an inheritance for his children, and for the one who inherits him. So if a seeker does not come for it, it would be in their wealth. It would be for them; and if its seeker comes over, they should hand it over to him’.[221]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الْكَشُوفِ وَ هُوَ أَنْ تُضْرَبَ النَّاقَةُ وَ وَلَدُهَا طِفْلٌ إِلَّا أَنْ يُتَصَدَّقَ بِوَلَدِهَا أَوْ يُذْبَحَ وَ نَهَى أَنْ يُنْزَى حِمَارٌ عَلَى عَتِيقَةٍ.

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww forbade from the exposure, and it is that the she-camel is connected (given away) for the breeding and her children are young, except if he gives in charity with her children, or is slaughtered, and he^-saww forbade from making a donkey leap upon an old one’.[222]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ كَانَ رَجُلٌ مِنْ أَصْحَابِنَا بِالْمَدِينَةِ فَضَاقَ ضَيْقاً شَدِيداً وَ اشْتَدَّتْ حَالُهُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اذْهَبْ فَخُذْ حَانُوتاً فِي السُّوقِ وَ ابْسُطْ بِسَاطاً وَ لْيَكُنْ عِنْدَكَ جَرَّةٌ مِنْ مَاءٍ وَ الْزَمْ بَابَ حَانُوتِكَ

Ali Bin Ibrahim, from his father, from Al Hassan Bin Al Husayn Al Lului, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘A man from our companions was in Al-Medina, so he was constrained by severe constraints, and his state became difficult. So Abu Abdullah^-asws said to him: ‘Go and take a shop in the market and spread out your spread sheet, and let there be with you a jug of water, and bind (it to) the door of your shop’.

قَالَ فَفَعَلَ الرَّجُلُ فَمَكَثَ مَا شَاءَ اللَّهُ قَالَ ثُمَّ قَدِمَتْ رِفْقَةٌ مِنْ مِصْرَ فَأَلْقَوْا مَتَاعَهُمْ كُلُّ رَجُلٍ مِنْهُمْ عِنْدَ مَعْرِفَتِهِ وَ عِنْدَ صَدِيقِهِ حَتَّى مَلَئُوا الْحَوَانِيتَ . َ بَقِيَ رَجُلٌ مِنْهُمْ لَمْ يُصِبْ حَانُوتاً يُلْقِي فِيهِ مَتَاعَهُ فَقَالَ لَهُ أَهْلُ السُّوقِ هَاهُنَا رَجُلٌ لَيْسَ بِهِ بَأْسٌ وَ لَيْسَ فِي حَانُوتِهِ مَتَاعٌ فَلَوْ أَلْقَيْتَ مَتَاعَكَ فِي حَانُوتِهِ فَذَهَبَ إِلَيْهِ فَقَالَ لَهُ أُلْقِي مَتَاعِي فِي حَانُوتِكَ فَقَالَ لَهُ نَعَمْ فَأَلْقَى مَتَاعَهُ فِي حَانُوتِهِ وَ جَعَلَ يَبِيعُ مَتَاعَهُ الْأَوَّلَ فَالْأَوَّلَ حَتَّى إِذَا حَضَرَ خُرُوجُ الرِّفْقَةِ بَقِيَ عِنْدَ الرَّجُلِ شَيْ‏ءٌ يَسِيرٌ مِنْ مَتَاعِهِ فَكَرِهَ الْمُقَامَ عَلَيْهِ فَقَالَ لِصَاحِبِنَا أُخَلِّفُ هَذَا الْمَتَاعَ عِنْدَكَ تَبِيعُهُ وَ تَبْعَثُ إِلَيَّ بِثَمَنِهِ قَالَ فَقَالَ نَعَمْ

He (the narrator) said, ‘So the man did so, and remained like that for as long as Allah^-azwj so Desired. Then travelling merchants from Egypt came over, so they cast their merchandise, each man from them with a known person of his and with a friend of his until the shops were filled up. There remained one man from them who could not come across a shop to cast his goods therein. So the people of the market said to him, ‘Over there is a man with whom there is no problem, and there are no goods in his shop, if only you could cast your goods in his shop’. So he went to him and said to him, ‘Will you cast my goods in your shop’. He said, ‘Yes’.

فَخَرَجَتِ الرِّفْقَةُ وَ خَرَجَ الرَّجُلُ مَعَهُمْ وَ خَلَّفَ الْمَتَاعَ عِنْدَهُ فَبَاعَهُ صَاحِبُنَا وَ بَعَثَ بِثَمَنِهِ إِلَيْهِ قَالَ فَلَمَّا أَنْ تَهَيَّأَ خُرُوجُ رِفْقَةِ مِصْرَ مِنْ مِصْرَ بَعَثَ إِلَيْهِ بِبِضَاعَةٍ فَبَاعَهَا وَ رَدَّ إِلَيْهِ ثَمَنَهَا فَلَمَّا رَأَى ذَلِكَ الرَّجُلُ أَقَامَ بِمِصْرَ وَ جَعَلَ يَبْعَثُ إِلَيْهِ بِالْمَتَاعِ وَ يُجَهِّزُ عَلَيْهِ قَالَ فَأَصَابَ وَ كَثُرَ مَالُهُ وَ أَثْرَى .

So the travelling merchants went out and the man went out along with them, and left the goods with him. So our companion sold them and sent his price to him. So whenever the travelling merchants of Egypt prepared to go out from Egypt, he would send his goods to him, so he would sell them and return its price to him. So when that man saw that, he stayed in Egypt and went on sending the goods to him, and equipped upon him’. He (the narrator) said: ‘Thus he attained a lot of wealth and was enriched’.[223]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَوَّاضٍ الطَّائِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي اتَّخَذْتُ رَحًى فِيهَا مَجْلِسِي وَ يَجْلِسُ إِلَيَّ فِيهَا أَصْحَابِي فَقَالَ ذَاكَ رِفْقُ اللَّهِ عَزَّ وَ جَلَّ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazaal, from Sa’alba, from Abdul Hameed Bin Awwaz Al Taiy who said,

‘I said to Abu Abdullah^-asws, ‘I took a flour mill wherein was my gathering, and my companions tend to sit with me therein’. So he^-asws said: ‘That is a Mercy of Allah^-azwj Mighty and Majestic’.[224]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَجُلُوسُ الرَّجُلِ فِي دُبُرِ صَلَاةِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ أَنْفَذُ فِي طَلَبِ الرِّزْقِ مِنْ رُكُوبِ الْبَحْرِ فَقُلْتُ يَكُونُ لِلرَّجُلِ الْحَاجَةُ يَخَافُ فَوْتَهَا فَقَالَ يُدْلِجُ فِيهَا وَ لْيَذْكُرِ اللَّهَ عَزَّ وَ جَلَّ فَإِنَّهُ فِي تَعْقِيبٍ مَا دَامَ عَلَى وُضُوءٍ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin usman who said,

‘I heard Abu Abdullah^-asws saying: ‘The sitting of the man after the dawn Prayer up to the emergence of the sun is more beneficial than seeking of the sustenance and/or sailing the sea’. So I said, ‘Supposing there happens to be the need for the man which he fears missing out on?’ So he^-asws said: ‘He can set out with regards to it, and let him Mention Allah^-azwj Mighty and Majestic, for he would be in the follow-up Prayer for as long as he would be upon an ablution’.[225]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَأْتِي عَلَى النَّاسِ زَمَانٌ عَضُوضٌ يَعَضُّ كُلُّ امْرِئٍ عَلَى مَا فِي يَدَيْهِ وَ يَنْسَى الْفَضْلَ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ لا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ يَنْبَرِي فِي ذَلِكَ الزَّمَانِ قَوْمٌ يُعَامِلُونَ الْمُضْطَرِّينَ هُمْ شِرَارُ الْخَلْقِ .

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, from Ibn Fazzal, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There would come upon the people a biting time period. Every person would bit upon what is in his hands, and he would forget the kindness; and Allah^-azwj Mighty and Majestic has Said [2:237] and do not neglect the kindness between you. There would appear a people during that time period who would be dealing (harshly) with the desperate ones. They would be the most evil of the creatures’.[226]

سَهْلُ بْنُ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُرَازِمٍ عَنْ رَجُلٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ طَلَبَ قَلِيلَ الرِّزْقِ كَانَ ذَلِكَ دَاعِيَهُ إِلَى اجْتِلَابِ كَثِيرٍ مِنَ الرِّزْقِ [وَ مَنْ تَرَكَ قَلِيلًا مِنَ الرِّزْقِ كَانَ ذَلِكَ دَاعِيَهُ إِلَى ذَهَابِ كَثِيرٍ مِنَ الرِّزْقِ] .

Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Muhammad Bin Murazim, from a man, from Ishaq Bin Ammar who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who seeks the little sustenance, that would be inviting him to bringing a lot (a bigger amount) from the sustenance; (and the one who neglects a little (sale/project/income) from the sustenance, that would be inviting him to the going away of a lot from the sustenance)’.[227]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ رَجُلٍ سَمَّاهُ عَنِ الْحُسَيْنِ الْجَمَّالِ قَالَ شَهِدْتُ إِسْحَاقَ بْنَ عَمَّارٍ يَوْماً وَ قَدْ شَدَّ كِيسَهُ وَ هُوَ يُرِيدُ أَنْ يَقُومَ فَجَاءَهُ إِنْسَانٌ يَطْلُبُ دَرَاهِمَ بِدِينَارٍ فَحَلَّ الْكِيسَ فَأَعْطَاهُ دَرَاهِمَ بِدِينَارٍ قَالَ فَقُلْتُ لَهُ سُبْحَانَ اللَّهِ مَا كَانَ فَضْلُ هَذَا الدِّينَارِ فَقَالَ إِسْحَاقُ مَا فَعَلْتُ هَذَا رَغْبَةً فِي فَضْلِ الدِّينَارِ وَ لَكِنْ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنِ اسْتَقَلَّ قَلِيلَ الرِّزْقِ حُرِمَ الْكَثِيرَ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abdu Abdullah, from Muhammad Bin Isa, from a man who heard it from Al Husayn Al Jammal who said,

‘I Witnessed Is’haq Bin Ammar one day and he had packed his bag and he wanted to move, when a person came asking to exchange Dirhams with Dinars. So he opened his bag and gave him Dirhams for Dinars. So I said to him, ‘Glory be to Allah^-azwj! How Dinars can be better?’ So Is’haq said, ‘I did not do this (exchange) in my craving regarding the preference of the Dinar, but I heard Abu Abdullah^-asws saying: ‘The one who belittles the little sustenance, would deprived of a lot’.[228]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي مُحَمَّدٍ الْغِفَارِيِّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَعْيَتْهُ الْقُدْرَةُ فَلْيُرَبِّ صَغِيراً .

Ahmad Bin Muhammad, from Muhammad Bin Isa, from Abu Muhammad Al-Ghifary, from Abdullah Bin Ibrahim, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who is tired of the power (authorities), so let him nourish the young (ones)’.

زَعَمَ مُحَمَّدُ بْنُ عِيسَى أَنَّ الْغِفَارِيَّ مِنْ وُلْدِ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ .

Muhammad Bin Isa has commented that Al-Ghifary is from the children of Abu Zarr^-as’.[229]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي زُهْرَةَ عَنْ أُمِّ الْحَسَنِ قَالَ مَرَّ بِيَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ أَيَّ شَيْ‏ءٍ تَصْنَعِينَ يَا أُمَّ الْحَسَنِ قُلْتُ أَغْزِلُ فَقَالَ أَمَا إِنَّهُ أَحَلُّ الْكَسْبِ أَوْ مِنْ أَحَلِّ الْكَسْبِ .

Ahmad Bin Muhammad, from Usman Bin Isa, from Abu Zahra, from Umm Al Hassan who said,

‘Amir Al-Momineen^-asws passed by me, so he^-asws said: ‘Which thing are you doing O Umm Al-Hassan?’ I said, ‘I am spinning (yarn)’. So he^-asws said: ‘But, it is a sweet earning’, or ‘from the sweetest of earnings’.[230]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ حَدَّثَهُ عَنْ جَهْمِ بْنِ حُمَيْدٍ الرَّوَّاسِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا رَأَيْتَ الرَّجُلَ يُخْرِجُ مِنْ مَالِهِ فِي طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ فَاعْلَمْ أَنَّهُ أَصَابَهُ مِنْ حَلَالٍ وَ إِذَا أَخْرَجَهُ فِي مَعْصِيَةِ اللَّهِ عَزَّ وَ جَلَّ فَاعْلَمْ أَنَّهُ أَصَابَهُ مِنْ حَرَامٍ .

Ahmad Bin Muhammad, from Muhammad Bin Ali, from Ali Bin Asbat, from the one who narrated it, from Jahm Bin Humeyd Al Rawwasy who said,

‘Abu Abdullah^-asws said: ‘When you see the man bring out from his wealth (to spend) in obedience to Allah^-azwj Mighty and Majestic, so know that he has earned it from Permissible means, and when he brings it would regarding disobedience to Allah^-azwj Mighty and Majestic, so know that he has earned it from Prohibited means’.[231]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ الرَّجُلُ يَخْرُجُ ثُمَّ يَقْدَمُ عَلَيْنَا وَ قَدْ أَفَادَ الْمَالَ الْكَثِيرَ فَلَا نَدْرِي اكْتَسَبَهُ مِنْ حَلَالٍ أَوْ حَرَامٍ فَقَالَ إِذَا كَانَ ذَلِكَ فَانْظُرْ فِي أَيِّ وَجْهٍ يُخْرِجُ نَفَقَاتِهِ فَإِنْ كَانَ يُنْفِقُ فِيمَا لَا يَنْبَغِي مِمَّا يَأْثَمُ عَلَيْهِ فَهُوَ حَرَامٌ .

Ahmad Bin Muhammad Bin Isa, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said, ‘A man went out, then he returned to us and he had benefited by a lot of wealth, but we do not know whether he earned it from Permissible means, or Prohibited?’ So he^-asws said: ‘If it was that, so look at for which aspect he takes his expenditure out. So if he were to spend on what is from the prohibited and sinful matters, so it is of Prohibited means’.[232]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ النَّبِيُّ ( صلى الله عليه وآله ) عَلَى رَجُلٍ وَ مَعَهُ ثَوْبٌ يَبِيعُهُ وَ كَانَ الرَّجُلُ طَوِيلًا وَ الثَّوْبُ قَصِيراً فَقَالَ لَهُ اجْلِسْ فَإِنَّهُ أَنْفَقُ لِسِلْعَتِكَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww passed by a man and with him were clothes he was selling, and the man was tall and the cloth was short, so he^-saww said to him: ‘Be seated, for it is more beneficial for your commodity’.[233]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْتِي عَلَى النَّاسِ زَمَانٌ يَشْكُونَ فِيهِ رَبَّهُمْ قُلْتُ وَ كَيْفَ يَشْكُونَ فِيهِ رَبَّهُمْ قَالَ يَقُولُ الرَّجُلُ وَ اللَّهِ مَا رَبِحْتُ شَيْئاً مُنْذُ كَذَا وَ كَذَا وَ لَا آكُلُ وَ لَا أَشْرَبُ إِلَّا مِنْ رَأْسِ مَالِي وَيْحَكَ وَ هَلْ أَصْلُ مَالِكَ وَ ذِرْوَتُهُ إِلَّا مِنْ رَبِّكَ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘There would come a time upon the people, they would be complaining therein to their Lord^-azwj’. I said, ‘And how would they be complaining therein to their Lord^-azwj?’ He^-asws said: ‘The man would be saying, ‘By Allah^-azwj! I have not profited anything since such and such (a time), and I have neither eaten nor drunk except from the capital of my wealth’. (It would be said to them) Woe be unto you! And is the origin of your wealth and its peak except from your Lord^-azwj?’[234]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ كَانَ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مُؤْمِنٌ فَقِيرٌ شَدِيدُ الْحَاجَةِ مِنْ أَهْلِ الصُّفَّةِ وَ كَانَ مُلَازِماً لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ مَوَاقِيتِ الصَّلَاةِ كُلِّهَا لَا يَفْقِدُهُ فِي شَيْ‏ءٍ مِنْهَا وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَرِقُّ لَهُ وَ يَنْظُرُ إِلَى حَاجَتِهِ وَ غُرْبَتِهِ فَيَقُولُ يَا سَعْدُ لَوْ قَدْ جَاءَنِي شَيْ‏ءٌ لَأَغْنَيْتُكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Baseer who said,

‘I heard Abu Ja’far^-asws saying: ‘During the era of Rasool-Allah^-saww, there was an extremely poor Believer who was needy to the people of the platform (A raised platform used by the Prophet^-saww as a welcoming point for newcomers or destitute), and he used to adhere to Rasool-Allah^-saww during the times of the Salat (Prayer), all of (the time), not missing out anything from these (Salat); and Rasool-Allah^-saww used to have compassion for him and would look into his needs and his poverty, and he^-saww was saying: ‘O Sa’ad! If somethings comes to me^-saww, I^-saww would make you needless’.

قَالَ فَأَبْطَأَ ذَلِكَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَاشْتَدَّ غَمُّ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لِسَعْدٍ فَعَلِمَ اللَّهُ سُبْحَانَهُ مَا دَخَلَ عَلَى رَسُولِ اللَّهِ مِنْ غَمِّهِ لِسَعْدٍ فَأَهْبَطَ عَلَيْهِ جَبْرَئِيلَ ( عليه السلام ) وَ مَعَهُ دِرْهَمَانِ فَقَالَ لَهُ يَا مُحَمَّدُ إِنَّ اللَّهَ قَدْ عَلِمَ مَا قَدْ دَخَلَكَ مِنَ الْغَمِّ لِسَعْدٍ أَ فَتُحِبُّ أَنْ تُغْنِيَهُ فَقَالَ نَعَمْ فَقَالَ لَهُ فَهَاكَ هَذَيْنِ الدِّرْهَمَيْنِ فَأَعْطِهِمَا إِيَّاهُ وَ مُرْهُ أَنْ يَتَّجِرَ بِهِمَا

He^-asws said: ‘That was slow upon Rasool-Allah^-saww, so the gloom for Sa’ad was intense upon Rasool-Allah^-saww. So Allah^-azwj the Glorious Knew what had entered upon Rasool-Allah^-saww from his^-saww gloom for Sa’ad. So Jibraeel^-as descended and with him^-as were two Dirhams, and he^-as said to him^-saww: ‘Allah^-azwj has Known of what has entered you^-saww from the gloom for Sa’ad. Would you^-saww like to have him enriched?’ So he^-saww said: ‘Yes’. So he^-as said: ‘So give these two Dirhams to him and instruct him that he should do some business with these’.

قَالَ فَأَخَذَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ خَرَجَ إِلَى صَلَاةِ الظُّهْرِ وَ سَعْدٌ قَائِمٌ عَلَى بَابِ حُجُرَاتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَنْتَظِرُهُ فَلَمَّا رَآهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ يَا سَعْدُ أَ تُحْسِنُ التِّجَارَةَ فَقَالَ لَهُ سَعْدٌ وَ اللَّهِ مَا أَصْبَحْتُ أَمْلِكُ مَالًا أَتَّجِرُ بِهِ فَأَعْطَاهُ النَّبِيُّ ( صلى الله عليه وآله ) الدِّرْهَمَيْنِ وَ قَالَ لَهُ اتَّجِرْ بِهِمَا وَ تَصَرَّفْ لِرِزْقِ اللَّهِ فَأَخَذَهُمَا سَعْدٌ وَ مَضَى مَعَ النَّبِيِّ ( صلى الله عليه وآله ) حَتَّى صَلَّى مَعَهُ الظُّهْرَ وَ الْعَصْرَ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) قُمْ فَاطْلُبِ الرِّزْقَ فَقَدْ كُنْتُ بِحَالِكَ مُغْتَمّاً  ا سَعْدُ

He^-asws said: ‘So Rasool-Allah^-saww took them, then went out to the Noon Prayer, Sa’ad was standing at the door of the chamber of Rasool-Allah^-saww awaiting him^-saww. So when Rasool-Allah^-saww saw him, he^-saww said: ‘O Sa’ad! Are you good at trading?’ So Sa’ad said to him^-saww, ‘By Allah^-azwj! I have not become an owner of wealth to trade with’. So the Prophet^-saww gave him the two Dirhams and said to him: ‘Trade with these two, and disperse (to seek) the sustenance of Allah^-azwj’. So Sa’ad took them and went along with Rasool-Allah^-saww until he Prayed with him^-saww the Zohr and the Asr Prayers. So the Prophet^-saww said to him: ‘Arise, and seek the sustenance, for I^-saww have been concerned for you, O Sa’ad’.

قَالَ فَأَقْبَلَ سَعْدٌ لَا يَشْتَرِي بِدِرْهَمٍ شَيْئاً إِلَّا بَاعَهُ بِدِرْهَمَيْنِ وَ لَا يَشْتَرِي شَيْئاً بِدِرْهَمَيْنِ إِلَّا بَاعَهُ بِأَرْبَعَةِ دَرَاهِمَ فَأَقْبَلَتِ الدُّنْيَا عَلَى سَعْدٍ فَكَثُرَ مَتَاعُهُ وَ مَالُهُ وَ عَظُمَتْ تِجَارَتُهُ فَاتَّخَذَ عَلَى بَابِ الْمَسْجِدِ مَوْضِعاً وَ جَلَسَ فِيهِ فَجَمَعَ تِجَارَتَهُ إِلَيْهِ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَقَامَ بِلَالٌ لِلصَّلَاةِ يَخْرُجُ وَ سَعْدٌ مَشْغُولٌ بِالدُّنْيَا لَمْ يَتَطَهَّرْ وَ لَمْ يَتَهَيَّأْ كَمَا كَانَ يَفْعَلُ قَبْلَ أَنْ يَتَشَاغَلَ بِالدُّنْيَا فَكَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَقُولُ يَا سَعْدُ شَغَلَتْكَ الدُّنْيَا عَنِ الصَّلَاةِ فَكَانَ يَقُولُ مَا أَصْنَعُ أُضَيِّعُ مَالِي هَذَا رَجُلٌ قَدْ بِعْتُهُ فَأُرِيدُ أَنْ أَسْتَوْفِيَ مِنْهُ وَ هَذَا رَجُلٌ قَدِ اشْتَرَيْتُ مِنْهُ فَأُرِيدُ أَنْ أُوفِيَهُ

He^-asws said: ‘So Sa’ad went and he did not buy anything with one Dirham except that he sold it for two Dirhams, and he did not buy anything for two Dirhams except that he sold it for four Dirhams. So the world turned towards Sa’ad and abundant was his wealth, and his business was great. So he took a place at the door of the Masjid and sat therein, and he gathered his business around him, and when Bilal called for the Prayer, Rasool-Allah^-saww came out and Sa’ad was busy with the (affairs of the) world, not having cleansed himself (with ablution) and not being welcoming like he used to do before but he became pre-occupied with the world. So the Prophet^-saww was saying: ‘O Sa’ad! You are too pre-occupied with the world from the Prayer?’ So he was saying, ‘I do not want to waste my wealth. This man, I have sold to him and want payment from him, and this man, I have bought from him, so I want to pay him’.

قَالَ فَدَخَلَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مِنْ أَمْرِ سَعْدٍ غَمٌّ أَشَدُّ مِنْ غَمِّهِ بِفَقْرِهِ فَهَبَطَ عَلَيْهِ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ قَدْ عَلِمَ غَمَّكَ بِسَعْدٍ فَأَيُّمَا أَحَبُّ إِلَيْكَ حَالُهُ الْأُولَى أَوْ حَالُهُ هَذِهِ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) يَا جَبْرَئِيلُ بَلْ حَالُهُ الْأُولَى قَدْ أَذْهَبَتْ دُنْيَاهُ بِآخِرَتِهِ فَقَالَ لَهُ جَبْرَئِيلُ ( عليه السلام ) إِنَّ حُبَّ الدُّنْيَا وَ الْأَمْوَالِ فِتْنَةٌ وَ مَشْغَلَةٌ عَنِ الْآخِرَةِ قُلْ لِسَعْدٍ يَرُدُّ عَلَيْكَ الدِّرْهَمَيْنِ اللَّذَيْنِ دَفَعْتَهُمَا إِلَيْهِ فَإِنَّ أَمْرَهُ سَيَصِيرُ إِلَى الْحَالَةِ الَّتِي كَانَ عَلَيْهَا أَوَّلًا

He^-asws said: ‘So sadness entered into Rasool-Allah^-saww from the affair of Sa’ad which was more intense than his^-saww sadness with his poverty. So Jibraeel^-as descended and he^-as said: ‘O Muhammad^-saww! Allah^-azwj has Known your^-saww sadness with Sa’ad, so which of the two states of his is more beloved to you^-saww, the former or this state of his’. So the Prophet^-saww said to him: ‘O Jibraeel^-as! But, his former state, for his world has done away with his Hereafter’. So Jibraeel^-as said to him^-saww: ‘The love of the world and the wealth is a trial and pre-occupies from the Hereafter. Tell Sa’ad to return to you^-saww the two Dirhams which you^-saww had handed over to him, so his affair would come to be in the state which was upon him formerly’.

قَالَ فَخَرَجَ النَّبِيُّ ( صلى الله عليه وآله ) فَمَرَّ بِسَعْدٍ فَقَالَ لَهُ يَا سَعْدُ أَ مَا تُرِيدُ أَنْ تَرُدَّ عَلَيَّ الدِّرْهَمَيْنِ اللَّذَيْنِ أَعْطَيْتُكَهُمَا فَقَالَ سَعْدٌ بَلَى وَ مِائَتَيْنِ فَقَالَ لَهُ لَسْتُ أُرِيدُ مِنْكَ يَا سَعْدُ إِلَّا الدِّرْهَمَيْنِ فَأَعْطَاهُ سَعْدٌ دِرْهَمَيْنِ قَالَ فَأَدْبَرَتِ الدُّنْيَا عَلَى سَعْدٍ حَتَّى ذَهَبَ مَا كَانَ جَمَعَ وَ عَادَ إِلَى حَالِهِ الَّتِي كَانَ عَلَيْهَا .

He^-asws said: ‘So the Prophet^-saww went out and passed by Sa’ad, and he^-saww said to him: ‘O Sa’ad! Do you want to return to me the two Dirham which I^-saww had given to you?’ So Sa’ad said, ‘Yes, and two hundred (even)’. So he^-saww said to him: ‘I^-saww do not want from you, O Sa’ad, except for the two Dirhams’. So Sa’ad gave him^-saww the two Dirhams. So the world turned its back upon Sa’ad until the entirety of whatever he had went away, and he returned back to his state which was upon him (formerly)’.[235]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ شَيْ‏ءٍ يَكُونُ فِيهِ حَلَالٌ وَ حَرَامٌ فَهُوَ حَلَالٌ لَكَ أَبَداً حَتَّى أَنْ تَعْرِفَ الْحَرَامَ مِنْهُ بِعَيْنِهِ فَتَدَعَهُ .

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Everything in which is the Permissible and the Prohibited, so it is Permissible to you forever until you come to recognise the Prohibition from it exactly, so you should leave it’.[236]

عَلِيُّ بْنُ إِبْرَاهِيمَ [عَنْ أَبِيهِ] عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ كُلُّ شَيْ‏ءٍ هُوَ لَكَ حَلَالٌ حَتَّى تَعْلَمَ أَنَّهُ حَرَامٌ بِعَيْنِهِ فَتَدَعَهُ مِنْ قِبَلِ نَفْسِكَ وَ ذَلِكَ مِثْلُ الثَّوْبِ يَكُونُ قَدِ اشْتَرَيْتَهُ وَ هُوَ سَرِقَةٌ أَوِ الْمَمْلُوكِ عِنْدَكَ وَ لَعَلَّهُ  حُرٌّ قَدْ بَاعَ نَفْسَهُ أَوْ خُدِعَ فَبِيعَ أَوْ قُهِرَ أَوِ امْرَأَةٍ تَحْتَكَ وَ هِيَ أُخْتُكَ أَوْ رَضِيعَتُكَ وَ الْأَشْيَاءُ كُلُّهَا عَلَى هَذَا حَتَّى يَسْتَبِينَ لَكَ غَيْرُ ذَلِكَ أَوْ تَقُومَ بِهِ الْبَيِّنَةُ .

Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘Everything is Permissible for you until you know that it is Prohibited exactly, so leave it from yourself, and (for example) that is like the cloth which you happened to have bought it but it turned out to be stolen, or (for example) the owned slave with you and perhaps he is free and has sold himself, or has been cheated and was sold, or compelled, or a woman under you (wife) but she is your (half/foster) sister, or is the one breast-fed by your mother or sister or wife.., and all such things likewise, until it becomes clear that they are otherwise or testimony proves otherwise’.[237]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ النَّهْدِيِّ عَنْ مُوسَى بْنِ عُمَرَ بْنِ بَزِيعٍ قَالَ قُلْتُ لِلرِّضَا ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ النَّاسَ رَوَوْا أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ إِذَا أَخَذَ فِي طَرِيقٍ رَجَعَ فِي غَيْرِهِ فَكَذَا كَانَ يَفْعَلُ قَالَ فَقَالَ نَعَمْ وَ أَنَا أَفْعَلُهُ كَثِيراً فَافْعَلْهُ ثُمَّ قَالَ لِي أَمَا إِنَّهُ أَرْزَقُ لَكَ .

A number of our companions, from Sahl Bin Ziyad, from Al haysam Bin Abu Masrouq Al Nahdy, from Musa Bin Umar Bin Bazie who said,

‘I said to Al-Reza^-asws, ‘May I be sacrificed you^-asws! The people are reporting that whenever Rasool-Allah^-saww took to a road, would return via another (path), so that is what he^-saww used to do’. So he^-asws said: ‘And I^-asws (also) do it many a time, therefore do it’. Then he^-asws said to me: ‘However, it is (upon, it brings in) more sustenance for him’.[238]

عَنْهُ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْمَسْعُودِيِّ عَنْ حَفْصِ بْنِ عُمَرَ الْبَجَلِيِّ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَالِي وَ انْتِشَارَ أَمْرِي عَلَيَّ قَالَ فَقَالَ لِي إِذَا قَدِمْتَ الْكُوفَةَ فَبِعْ وِسَادَةً مِنْ بَيْتِكَ بِعَشَرَةِ دَرَاهِمَ وَ ادْعُ إِخْوَانَكَ وَ أَعِدَّ لَهُمْ طَعَاماً وَ سَلْهُمْ يَدْعُونَ اللَّهَ لَكَ

From him, from Al Abbas Bin Aamir, from Abu Abdul Rahman Al Masoudi, from Hafs Bin Umar Al Bajaly who said,

‘I complained to Abu Abdullah^-asws of my state and the breakdown of my affairs upon me. So he^-asws said to me: ‘When you proceed to Al-Kufa, so sell a pillow from your house for ten Dirhams and invite your brethren, and prepare a meal for them, and ask them to be supplicating to Allah^-azwj for you’.

قَالَ فَفَعَلْتُ وَ مَا أَمْكَنَنِي ذَلِكَ حَتَّى بِعْتُ وِسَادَةً وَ اتَّخَذْتُ طَعَاماً كَمَا أَمَرَنِي وَ سَأَلْتُهُمْ أَنْ يَدْعُوا اللَّهَ لِي قَالَ فَوَ اللَّهِ مَا مَكَثْتُ إِلَّا قَلِيلًا حَتَّى أَتَانِي غَرِيمٌ لِي فَدَقَّ الْبَابَ عَلَيَّ وَ صَالَحَنِي مِنْ مَالٍ لِي كَثِيرٍ كُنْتُ أَحْسُبُهُ نَحْواً مِنْ عَشَرَةِ آلَافِ دِرْهَمٍ قَالَ ثُمَّ أَقْبَلَتِ الْأَشْيَاءُ عَلَيَّ .

He (the narrator) said, ‘So I did, and that was not possible for me until I had to sell a pillow, and I took some food just as he^-asws had ordered me to, and I asked them that they should supplicate to Allah^-azwj for me. So, by Allah^-azwj, it was not except for a little while until a debtor came over to me, so he knocked upon the door to me, and reconciled with me from some wealth for me which was a lot. I had reckoned it to be approximately ten thousand Dirham. Then the things turned towards me (in my favour)’.[239]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( صلوات الله عليه ) لَيْسَ بِوَلِيٍّ لِي مَنْ أَكَلَ مَالَ مُؤْمِنٍ حَرَاماً .

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Sama’at who said,

‘Abu Abdullah^-asws said: ‘He is not upon my^-asws Wilayah, the one who unlawfully consumes the wealth of a Believer’.[240]

مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ قَالَ كَتَبْتُ إِلَيْهِ يَعْنِي أَبَا الْحَسَنِ الثَّالِثَ ( عليه السلام ) وَ أَنَا بِالْمَدِينَةِ سَنَةَ إِحْدَى وَ ثَلَاثِينَ وَ مِائَتَيْنِ جُعِلْتُ فِدَاكَ رَجُلٌ أَمَرَ رَجُلًا يَشْتَرِي لَهُ مَتَاعاً أَوْ غَيْرَ ذَلِكَ فَاشْتَرَاهُ فَسُرِقَ مِنْهُ أَوْ قُطِعَ عَلَيْهِ الطَّرِيقُ مِنْ مَالِ مَنْ ذَهَبَ الْمَتَاعُ مِنْ مَالِ الْآمِرِ أَوْ مِنْ مَالِ الْمَأْمُورِ فَكَتَبَ ( سلام الله عليه ) مِنْ مَالِ الْآمِرِ .

Muhammad Bin Ja’far Abu Al Abbas Al Kufy, from Muhammad Bin Isa Bin Ubeyd, and Ali Bin Ibrahim, altogether from Ali Bin Muhammad Al Qasany who said,

‘I wrote to him^-asws, meaning Abu Al-Hassan^-asws the 3^rd, and I was in Al-Medina in the year two hundred and thirty one: ‘May I be sacrificed for you^-asws! A man instructed a man to buy some goods for him, or other than that. So he bought it but it was stolen from him, or the road was cut-off upon him (by a bandit). From whose assets is this loss, it is from the assets of the one who asked to buy or the one who bought the goods?’ So he^-asws wrote: ‘From the wealth of the instructor’.[241]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أُخْتِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ خَالِهِ الْوَلِيدِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنَ النَّاسِ مَنْ جُعِلَ رِزْقُهُ فِي السَّيْفِ وَ مِنْهُمْ مَنْ جُعِلَ رِزْقُهُ فِي التِّجَارَةِ وَ مِنْهُمْ مَنْ جُعِلَ رِزْقُهُ فِي لِسَانِهِ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from a cousing of Al Waleed Bin Sabeeh, from his maternal uncle Al Waleed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘From the people is one whose sustenance has been Made to be in the sword, and from them is the one whose sustenance is in the business, and from them is one whose sustenance is Made to be in his tongue’ (negotiator).[242]

سَهْلُ بْنُ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ إِبْرَاهِيمَ بْنِ صَالِحٍ عَنْ رَجُلٍ مِنَ الْجَعْفَرِيِّينَ قَالَ كَانَ بِالْمَدِينَةِ عِنْدَنَا رَجُلٌ يُكَنَّى أَبَا الْقَمْقَامِ وَ كَانَ مُحَارَفاً فَأَتَى أَبَا الْحَسَنِ ( عليه السلام ) فَشَكَا إِلَيْهِ حِرْفَتَهُ وَ أَخْبَرَهُ أَنَّهُ لَا يَتَوَجَّهُ فِي حَاجَةٍ فَيُقْضَى لَهُ فَقَالَ لَهُ أَبُو الْحَسَنِ ( عليه السلام ) قُلْ فِي آخِرِ دُعَائِكَ مِنْ صَلَاةِ الْفَجْرِ سُبْحَانَ اللَّهِ الْعَظِيمِ أَسْتَغْفِرُ اللَّهَ وَ أَسْأَلُهُ مِنْ فَضْلِهِ عَشْرَ مَرَّاتٍ

Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Ibrahim BiN Salih, from a man from Al Jafariyyeen who said,

‘In Al-Medina there was a man with us whose teknonym was Abu Al-Qamaam, and he was unfortunate. So he went over to Abu Al-Hassan^-asws and complained to him^-asws of his bad luck, and informed him^-asws no matter where he diverts himself, his need does not get fulfilled for him. So Abu Al-Hassan^-asws said to him: ‘Say at the end of your supplication from the Dawn Prayer,

‘سُبْحَانَ اللَّهِ الْعَظِيمِ أَسْتَغْفِرُ اللَّهَ وَ أَسْأَلُهُ مِنْ فَضْلِهِ’

‘Glory be to Allah^-azwj, the Magnificent. I seek Forgiveness of Allah^-azwj and ask Him^-azwj from His^-azwj Grace’ – ten times’.

قَالَ أَبُو الْقَمْقَامِ فَلَزِمْتُ ذَلِكَ فَوَ اللَّهِ مَا لَبِثْتُ إِلَّا قَلِيلًا حَتَّى وَرَدَ عَلَيَّ قَوْمٌ مِنَ الْبَادِيَةِ فَأَخْبَرُونِي أَنَّ رَجُلًا مِنْ قَوْمِي مَاتَ وَ لَمْ يُعْرَفْ لَهُ وَارِثٌ غَيْرِي فَانْطَلَقْتُ فَقَبَضْتُ مِيرَاثَهُ وَ أَنَا مُسْتَغْنٍ .

Abu Al-Qamqaam said, ‘So I necessitated that, and by Allah^-azwj, it did not remain except for a little while until a group of people from Al-Badiyya came over to me and informed me that a man from my people had died and no inheritors were recognised for him apart from myself. So I went over and took possession of my inheritance, and I am now self-sufficient’.[243]

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تُمَانِعُوا قَرْضَ الْخَمِيرِ وَ الْخُبْزِ وَ اقْتِبَاسَ النَّارِ فَإِنَّهُ يَجْلِبُ الرِّزْقَ عَلَى أَهْلِ الْبَيْتِ مَعَ مَا فِيهِ مِنْ مَكَارِمِ الْأَخْلَاقِ .

From him, from Ibn Mahboub, from Saa’dan, from Muawiya Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘Do not prevent lending of the yeast and the bread and the igniter of the fire, for it brings the sustenance upon the family along with whatever is therein from the prestigious manners’.[244]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنِ الْحَارِثِ بْنِ حَضِيرَةَ الْأَزْدِيِّ قَالَ وَجَدَ رَجُلٌ رِكَازاً عَلَى عَهْدِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَابْتَاعَهُ أَبِي مِنْهُ بِثَلَاثِمِائَةِ دِرْهَمٍ وَ مِائَةِ شَاةٍ مُتْبِعٍ فَلَامَتْهُ أُمِّي وَ قَالَتْ أَخَذْتَ هَذِهِ بِثَلَاثِمِائَةِ شَاةٍ أَوْلَادُهَا مِائَةٌ وَ أَنْفُسُهَا مِائَةٌ وَ مَا فِي بُطُونِهَا مِائَةٌ

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from the one who narrated it, from Amro Bin Abu Al Miqdam, from Al Haris Bin Hazeera Al Azdy who said,

‘A man found some treasure in the era of Amir Al-Momineen^-asws. So my father bought it from him for three hundred Dirhams and one hundred sheep followed by their young. So my mother blamed him and she said, ‘You have taken this for three hundred sheep – one hundred of their children, and one hundred of their own selves, and one hundred for what was in their bellies’.

قَالَ فَنَدِمَ أَبِي فَانْطَلَقَ لِيَسْتَقِيلَهُ فَأَبَى عَلَيْهِ الرَّجُلُ فَقَالَ خُذْ مِنِّي عَشْرَ شِيَاهٍ خُذْ مِنِّي عِشْرِينَ شَاةً فَأَعْيَاهُ فَأَخَذَ أَبِي الرِّكَازَ وَ أَخْرَجَ مِنْهُ قِيمَةَ أَلْفِ شَاةٍ فَأَتَاهُ الْآخَرُ فَقَالَ خُذْ غَنَمَكَ وَ ائْتِنِي مَا شِئْتَ فَأَبَى فَعَالَجَهُ فَأَعْيَاهُ فَقَالَ لَأُضِرَّنَّ بِكَ

So my father was regretful, and he went in order to reduce it, but the man refused to him and said, ‘Take ten sheep from me, take twenty sheep from me’. So he tired him, So my father took the treasure and took out from it the price of a thousand sheep. So the other one came over to him and said, ‘Take your sheep and give me whatever you so desire to’. But he refused, so he discussed with him until he tired him. So he said, ‘I will harm you’.

فَاسْتَعْدَى إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) عَلَى أَبِي فَلَمَّا قَصَّ أَبِي عَلَى  أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه ) أَمْرَهُ قَالَ لِصَاحِبِ الرِّكَازِ أَدِّ خُمُسَ مَا أَخَذْتَ فَإِنَّ الْخُمُسَ عَلَيْكَ فَإِنَّكَ أَنْتَ الَّذِي وَجَدْتَ الرِّكَازَ وَ لَيْسَ عَلَى الْآخَرِ شَيْ‏ءٌ لِأَنَّهُ إِنَّمَا أَخَذَ ثَمَنَ غَنَمِهِ .

So he antagonised upon my father to Amir Al-Momineen^-asws. So when my father related his story to Amir Al-Momineen^-asws of his matter, he^-asws said to the owner of the treasure: ‘Pay a fifth of whatever you have taken, for the fifth (tax) is upon you, for you are the one who found the treasure, and there is nothing upon the other one because he, rather (had paid) the price of (the treasure from) his sheep’.[245]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ رَجُلٌ لَهُ مَالٌ عَلَى رَجُلٍ مِنْ قِبَلِ عِينَةٍ عَيَّنَهَا إِيَّاهُ فَلَمَّا حَلَّ عَلَيْهِ الْمَالُ لَمْ يَكُنْ عِنْدَهُ مَا يُعْطِيهِ فَأَرَادَ أَنْ يُقَلِّبَ عَلَيْهِ وَ يَرْبَحَ أَ يَبِيعُهُ لُؤْلُؤاً وَ غَيْرَ ذَلِكَ مَا يَسْوَى مِائَةَ دِرْهَمٍ بِأَلْفِ دِرْهَمٍ وَ يُؤَخِّرَهُ قَالَ لَا بَأْسَ بِذَلِكَ قَدْ فَعَلَ ذَلِكَ أَبِي رَضِيَ اللَّهُ عَنْهُ وَ أَمَرَنِي أَنْ أَفْعَلَ ذَلِكَ فِي شَيْ‏ءٍ كَانَ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, form Mas’ada Bin sadaqa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man asked him^-asws, and for him was some wealth upon a man from on credit which he had lent to him. So when the (payment) of the goods was due upon him, he did not give it to him. So he wanted that it be turned over for him, and he would profit him. Can he sell a pearl or other than that what would be equal to one hundred Dirhams, from one thousand Dirhams and delay it (the payment)?’ He^-asws said: ‘There is no problem with that. My^-asws father^-asws had done that, may Allah^-azwj be Please with him^-asws, and had instructed me^-asws that I^-asws should do that with regards to anything which was upon him^-asws’.[246]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ أَحْمَدَ بْنِ الْفَضْلِ [عَنْ] أَبِي عَمْرٍو الْحَذَّاءِ قَالَ سَاءَتْ حَالِي فَكَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَكَتَبَ إِلَيَّ أَدِمْ قِرَاءَةَ إِنَّا أَرْسَلْنا نُوحاً إِلى قَوْمِهِ

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Suleyman, from Ahmad Bin Al Fazl, from Abu Amro Al Haza’a who said,

‘My situation worsened, so I wrote to Abu Ja’far^-asws. So he^-asws wrote to me: ‘[71:1] Surely We sent Nuh to his people’ (the Chapter).

قَالَ فَقَرَأْتُهَا حَوْلًا فَلَمْ أَرَ شَيْئاً فَكَتَبْتُ إِلَيْهِ أُخْبِرُهُ بِسُوءِ حَالِي وَ أَنِّي قَدْ قَرَأْتُ إِنَّا أَرْسَلْنا نُوحاً إِلى قَوْمِهِ حَوْلًا كَمَا أَمَرْتَنِي وَ لَمْ أَرَ شَيْئاً قَالَ فَكَتَبَ إِلَيَّ قَدْ وَفَى لَكَ الْحَوْلُ فَانْتَقِلْ مِنْهَا إِلَى قِرَاءَةِ إِنَّا أَنْزَلْنَاهُ

He (the narrator) said, ‘So I recited it for a year but I did not see anything. So I wrote to him informing him^-asws of my evil condition, and that I had recited ‘[71:1] Surely We sent Nuh to his people’ (the Chapter) for a year just as you^-asws had instructed me, but I did not see anything’ (improvement in my situation). So he^-asws wrote to me: ‘The year has passed for you, so transfer from it to the recitation of [97] We have indeed revealed this (the Chapter)’.

قَالَ فَفَعَلْتُ فَمَا كَانَ إِلَّا يَسِيراً حَتَّى بَعَثَ إِلَيَّ ابْنُ أَبِي دَاوُدَ فَقَضَى عَنِّي دَيْنِي وَ أَجْرَى عَلَيَّ وَ عَلَى عِيَالِي وَ وَجَّهَنِي إِلَى الْبَصْرَةِ فِي وَكَالَتِهِ بِبَابِ كَلَّاءَ وَ أَجْرَى عَلَيَّ خَمْسَمِائَةِ دِرْهَمٍ

He (the narrator) said, ‘So I did it, and it was only a short time until Ibn Abu Dawood sent to me, so he paid of my debts form me and (made an income) to flow upon me and my dependants, and diverted me to Al-Basra regarding to his representation at Baab Kala’a, and made to flow Five hundred Dirhams upon me (as a salary).

وَ كَتَبْتُ مِنَ الْبَصْرَةِ عَلَى يَدَيْ عَلِيِّ بْنِ مَهْزِيَارَ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) إِنِّي كُنْتُ سَأَلْتُ أَبَاكَ عَنْ كَذَا وَ كَذَا وَ شَكَوْتُ إِلَيْهِ كَذَا وَ كَذَا وَ إِنِّي قَدْ نِلْتُ الَّذِي أَحْبَبْتُ فَأَحْبَبْتُ أَنْ تُخْبِرَنِي يَا مَوْلَايَ كَيْفَ أَصْنَعُ فِي قِرَاءَةِ إِنَّا أَنْزَلْنَاهُ أَقْتَصِرُ عَلَيْهَا وَحْدَهَا فِي فَرَائِضِي وَ غَيْرِهَا أَمْ أَقْرَأُ مَعَهَا غَيْرَهَا أَمْ لَهَا حَدٌّ أَعْمَلُ بِهِ

I wrote from Al-Basra upon the hands of Ali Bin Mahziyar, to Abu Al-Hassan^-asws: ‘I had asked your^-asws father^-asws about such and such, and I complained to him^-asws of such and such, and I have obtained that which I like. So I would like it if you^-asws could inform me, O my Master^-asws, how I should deal regarding the recitation of Chapter 97. Shall I confine upon it along in my Obligatory Prayers and others, or shall I recite others along with it, or is there a limit for it I can work with’.

فَوَقَّعَ ( عليه السلام ) وَ قَرَأْتُ التَّوْقِيعَ لَا تَدَعْ مِنَ الْقُرْآنِ قَصِيرَهُ وَ طَوِيلَهُ وَ يُجْزِئُكَ مِنْ قِرَاءَةِ إِنَّا أَنْزَلْنَاهُ يَوْمَكَ وَ لَيْلَتَكَ مِائَةَ مَرَّةٍ .

So he^-asws signed, and I read the letter: ‘Do not leave from the Quran, the short of it and the long of it, and it would suffice you from the recitation of Chapter 97, in your day and in your night, one hundred times’.[247]

سَهْلُ بْنُ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( صلوات الله عليه ) إِنِّي قَدْ لَزِمَنِي دَيْنٌ فَادِحٌ فَكَتَبَ أَكْثِرْ مِنَ الِاسْتِغْفَارِ وَ رَطِّبْ لِسَانَكَ بِقِرَاءَةِ إِنَّا أَنْزَلْنَاهُ .

Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Ismail Bin Sahl who said, ‘I wrote to Abu Ja’far^-asws,

‘Excessive debts have bound me’. So he^-asws wrote: ‘Frequent from the seeking of Forgiveness, and moisten your tongue with the recitation of [97] We have indeed revealed this (the Chapter)’.[248]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنِ الْفَضْلِ بْنِ كَثِيرٍ الْمَدَائِنِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( صلوات الله عليه ) أَنَّهُ دَخَلَ عَلَيْهِ بَعْضُ أَصْحَابِهِ فَرَأَى عَلَيْهِ قَمِيصاً فِيهِ قَبٌّ قَدْ رَقَعَهُ فَجَعَلَ يَنْظُرُ إِلَيْهِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا لَكَ تَنْظُرُ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ قَبٌّ يُلْقَى فِي قَمِيصِكَ فَقَالَ لَهُ اضْرِبْ يَدَكَ إِلَى هَذَا الْكِتَابِ فَاقْرَأْ مَا فِيهِ وَ كَانَ بَيْنَ يَدَيْهِ كِتَابٌ أَوْ قَرِيبٌ مِنْهُ فَنَظَرَ الرَّجُلُ فِيهِ فَإِذَا فِيهِ لَا إِيمَانَ لِمَنْ لَا حَيَاءَ لَهُ وَ لَا مَالَ لِمَنْ لَا تَقْدِيرَ لَهُ وَ لَا جَدِيدَ لِمَنْ لَا خَلَقَ لَهُ .

Sahl Bin Ziyad, from Muhammad Bin Isa Bin Ubeyd, form Al Hassan Bin Ali Bin Yaqteen, from Al Fazl Bin Kaseer Al Madainy, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws, one of his^-asws companions had come over to him^-asws, so he saw a shirt to be upon him^-asws wherein was a cut which had been patched over. So he went on looking at it, so Abu Abdullah^-asws said to him: ‘What is the matter with you, looking?’ May I be sacrificed for you^-asws! There is a patch attached in your^-asws shirt’. So he^-asws said to him: ‘Extend your hand to this book and read what is in it’, and the book was in front of him, or near to him. So the man looked into it, and there was (written) in it: ‘There is no faith for the one who has no shame for him, and there is no wealth for the one who has no management for him, and there is nothing new for the one who has nothing old for him’.[249]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ رَجُلٍ عَنْ مَنْدَلِ بْنِ عَلِيٍّ الْعَنْزِيِّ عَنْ مُحَمَّدِ بْنِ مُطَرِّفٍ عَنْ مِسْمَعٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا غَضِبَ اللَّهُ عَلَى أُمَّةٍ وَ لَمْ يُنْزِلْ بِهَا الْعَذَابَ غَلَتْ أَسْعَارُهَا وَ قَصُرَتْ أَعْمَارُهَا وَ لَمْ تَرْبَحْ تُجَّارُهَا وَ لَمْ تَزْكُ ثِمَارُهَا وَ لَمْ تَغْزُرْ أَنْهَارُهَا وَ حُبِسَ عَنْهَا أَمْطَارُهَا وَ سُلِّطَ عَلَيْهَا شِرَارُهَا .

Abu Ali Al Ashary, from Al Hassan Bin Al Al Kufy, from Al Abbas Bin Marouf, from A man from Mandal Bin Ali Al Anzy, from Muhammad Bin Motraf, from Misma’a, from Al Asbagh Bin Nubata who said,

‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww said: ‘Whenever Allah^-azwj is Angered upon a community and the Punishment has not descended with it, their prices become expensive (high inflation), and their life-spans become shorter, and their merchants do not make a profit, and their fruits are not clean, and their rivers are not abundant, and their rains are withheld from them, and their evil ones become dominant over them’.[250]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ مُصْعَبِ بْنِ عَبْدِ اللَّهِ النَّوْفَلِيِّ عَمَّنْ رَفَعَهُ قَالَ قَدِمَ أَعْرَابِيٌّ بِإِبِلٍ لَهُ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهُ يَا رَسُولَ اللَّهِ بِعْ لِي إِبِلِي هَذِهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَسْتُ بِبَيَّاعٍ فِي الْأَسْوَاقِ قَالَ فَأَشِرْ عَلَيَّ فَقَالَ لَهُ بِعْ هَذَا الْجَمَلَ بِكَذَا وَ بِعْ هَذِهِ النَّاقَةَ بِكَذَا حَتَّى وَصَفَ لَهُ كُلَّ بَعِيرٍ مِنْهَا

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Mus’ab Bin Abdullah Al nowfaly, from the one who raised it who said,

‘A Bedouin came over upon a camel of his, in the era of Rasool-Allah^-saww, so he said to him^-saww, ‘O Rasool-Allah^-saww! Sell this camel of mine for me’. So Rasool-Allah^-saww said to him: ‘I^-saww am not a seller in the market’. He said, ‘So indicate to me (how to sell)’. So he^-saww said to him: ‘Sell this camel with such and such, and sell this she-camel with such and such’, until he^-saww had described each of the camels from it.

فَخَرَجَ الْأَعْرَابِيُّ إِلَى السُّوقِ فَبَاعَهَا ثُمَّ جَاءَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ وَ الَّذِي بَعَثَكَ بِالْحَقِّ مَا زَادَتْ دِرْهَماً وَ لَا نَقَصَتْ دِرْهَماً مِمَّا قُلْتَ لِي فَاسْتَهْدِنِي يَا رَسُولَ اللَّهِ قَالَ لَا قَالَ بَلَى يَا رَسُولَ اللَّهِ فَلَمْ يَزَلْ يُكَلِّمُهُ حَتَّى قَالَ لَهُ أَهْدِ لَنَا نَاقَةً وَ لَا تَجْعَلْهَا وَلْهَى .

So the Bedouin went out to the market, and he sold them. Then he came over to Rasool-Allah^-saww, so he said, ‘By the One^-azwj Who Sent you^-saww with the Truth, there was neither increase one Dirham nor reduced by one Dirham from what you^-saww had said to me, therefore accept my gift O Rasool-Allah^-saww!’ He^-saww said: ‘No’. He said, ‘Yes, O Rasool-Allah^-saww!’ So he did not cease to speak to him^-saww until he^-saww said: ‘Gift to me a she-camel and do not make it leave its young’.[251]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زَكَرِيَّا الْخَزَّازِ عَنْ يَحْيَى الْحَذَّاءِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) رُبَّمَا اشْتَرَيْتُ الشَّيْ‏ءَ بِحَضْرَةِ أَبِي فَأَرَى مِنْهُ مَا أَغْتَمُّ بِهِ فَقَالَ تَنَكَّبْهُ وَ لَا تَشْتَرِ بِحَضْرَتِهِ فَإِذَا كَانَ لَكَ عَلَى رَجُلٍ حَقٌّ فَقُلْ لَهُ فَلْيَكْتُبْ وَ كَتَبَ فُلَانُ بْنُ فُلَانٍ بِخَطِّهِ وَ أَشْهَدَ اللَّهَ عَلَى نَفْسِهِ وَ كَفَى بِاللَّهِ شَهِيداً فَإِنَّهُ يُقْضَى فِي حَيَاتِهِ أَوْ بَعْدَ وَفَاتِهِ.

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Zakariyya Al Khazzaz, from Yahya Al Haza’a who said,

‘I said to Abu Al-Hassan^-asws, ‘Sometimes I buy the thing in the presence of my father, so I see from him what I get saddened with’. So he^-asws said: ‘Avoid him and do not buy in his presence. So when there was a right for you upon a man, so say to him, ‘So let us write (an agreement)’, and let so and so write in his own handwriting, and keeps Allah^-azwj as a witness upon himself and suffice with Allah^-azwj as a Witness, for he would fulfil it during his lifetime or after his death’.[252]

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ بِلَالٍ عَنِ الْحَسَنِ بْنِ بَسَّامٍ الْجَمَّالِ قَالَ كُنْتُ عِنْدَ إِسْحَاقَ بْنِ عَمَّارٍ الصَّيْرَفِيِّ فَجَاءَ رَجُلٌ يَطْلُبُ غَلَّةً بِدِينَارٍ وَ كَانَ قَدْ أَغْلَقَ بَابَ الْحَانُوتِ وَ خَتَمَ الْكِيسَ فَأَعْطَاهُ غَلَّةً بِدِينَارٍ فَقُلْتُ لَهُ وَيْحَكَ يَا إِسْحَاقُ رُبَّمَا حَمَلْتُ لَكَ مِنَ السَّفِينَةِ أَلْفَ أَلْفِ دِرْهَمٍ قَالَ فَقَالَ لِي تَرَى كَانَ لِي هَذَا لَكِنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنِ اسْتَقَلَّ قَلِيلَ الرِّزْقِ حُرِمَ كَثِيرَهُ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ يَا إِسْحَاقُ لَا تَسْتَقِلَّ قَلِيلَ الرِّزْقِ فَتُحْرَمَ كَثِيرَهُ .

Sahl Bin Ziyad, from Ali Bin Bilal, from Al Hassan Bin Bassam the camelier who said,

‘I was in the presence of Is’haq Bin Ammar the money-changer, so a man came over seeking some grains with one Dinar, and he had closed the door of the shop and sealed the bag, but, he (still) gave him some grains for one Dinar’. So I said to him, ‘Woe be unto you, O Ishaq! Sometimes I carry for you from the ship, thousands and thousands of Dirhams’. So he said to me, ‘I used to view it like this, but I heard Abu Abdullah^-asws saying: ‘The one who belittles a little sustenance, would be denied a lot of it’. Then he turned towards me, so he said, ‘O Ishaq! Do not belittle the little sustenance, for you would be denied a lot of it’.[253]

حُمَيْدُ بْنُ زِيَادٍ عَنْ عُبَيْدِ اللَّهِ بْنِ أَحْمَدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنَ الرِّزْقِ مَا يُيَبِّسُ الْجِلْدَ عَلَى الْعَظْمِ .

Humeyd Bin Ziyad, from Ubeydullah Bin Ahmad, from Ibn Abu Umeyr, from Al Husayn Bin Ahmad Al Minqary, from Zurara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Earning from certain kinds of profession (trade) dries up the skin upon the bones (hard to earn).[254]

أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَكَرْتُ لَهُ مِصْرَ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اطْلُبُوا بِهَا الرِّزْقَ وَ لَا تَطْلُبُوا بِهَا الْمَكْثَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِصْرُ الْحُتُوفِ تُقَيَّضُ لَهَا قَصِيرَةُ الْأَعْمَارِ .

Ahmad Bin Muhammad Al Aasimy, from Ali Bin Al Hassan Al Taymi, from Ali Bin Asbat, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I mentioned Egypt to him^-asws, so he^-asws said: ‘Seek the sustenance with it, but do not seek the staying with it’. Then Abu Abdullah^-asws said: ‘Egypt is the harsh (place), the young ones break down there.[255]

أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَتِ الْمَوَالِي أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالُوا نَشْكُو إِلَيْكَ هَؤُلَاءِ الْعَرَبَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يُعْطِينَا مَعَهُمُ الْعَطَايَا بِالسَّوِيَّةِ وَ زَوَّجَ سَلْمَانَ وَ بِلَالًا وَ صُهَيْباً وَ أَبَوْا عَلَيْنَا هَؤُلَاءِ وَ قَالُوا لَا نَفْعَلُ

Ahmad Bin Muhammad Al Asamy, from Muhammad Bin Ahmad Al nahdy, from Muhammad Bin Ali, from Shareef Bin Sabiq, from Al Fazl Bin Abu Qurra,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The partisans came over to Amir Al-Momineen^-asws, so they said, ‘We complain to you^-asws of these Arabs. Rasool-Allah^-saww would give us the gifts along with them with the equality, and he^-saww got Salman^-as, and Bilal, and Suhayb married, and they are refusing upon us, and they are saying, We will not do it’.

فَذَهَبَ إِلَيْهِمْ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَكَلَّمَهُمْ فِيهِمْ فَصَاحَ الْأَعَارِيبُ أَبَيْنَا ذَلِكَ يَا أَبَا الْحَسَنِ أَبَيْنَا ذَلِكَ فَخَرَجَ وَ هُوَ مُغْضَبٌ  يُجَرُّ رِدَاؤُهُ وَ هُوَ يَقُولُ يَا مَعْشَرَ الْمَوَالِي إِنَّ هَؤُلَاءِ قَدْ صَيَّرُوكُمْ بِمَنْزِلَةِ الْيَهُودِ وَ النَّصَارَى يَتَزَوَّجُونَ إِلَيْكُمْ وَ لَا يُزَوِّجُونَكُمْ وَ لَا يُعْطُونَكُمْ مِثْلَ مَا يَأْخُذُونَ فَاتَّجِرُوا بَارَكَ اللَّهُ لَكُمْ فَإِنِّي قَدْ سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ الرِّزْقُ عَشَرَةُ أَجْزَاءٍ تِسْعَةُ أَجْزَاءٍ فِي التِّجَارَةِ وَ وَاحِدَةٌ فِي غَيْرِهَا .

So Amir Al-Momineen^-asws went to them and he^-asws spoke among them. So the Bedouins shouted, ‘We refuse that, O Abu Al-Hassan^-asws! We refuse that’. So he^-asws went out and he^-asws was angered with his^-asws cloak dragging, and he^-asws was saying: ‘O group of partisans! They have considered you at the status of the Jews and the Christians. They are getting married to you (your daughters), but they are not marrying (their daughters) to you, and they are not giving you the like of what they are taking. Therefore, do business! Allah^-azwj will Bless for you, for I^-asws have heard Rasool-Allah^-saww saying: ‘The sustenance is of ten parts. Nine parts are in the business and one is in something else’.[256]

كتاب النِّكَاحِ

THE BOOK OF MARRIAGE

باب حُبِّ النِّسَاءِ

Chapter 1 – Love for the women

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَخْلَاقِ الْأَنْبِيَاءِ صَلَّى اللَّهُ عَلَيْهِمْ حُبُّ النِّسَاءِ .

Ali Bin Ibrahim, from his father, from Muhammad Bin AbuUmeyr, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘From the mannerisms of the Prophets^-as is love for the women’.[257]

مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَظُنُّ رَجُلًا يَزْدَادُ فِي الْإِيمَانِ خَيْراً إِلَّا ازْدَادَ حُبّاً لِلنِّسَاءِ .

Muhammad Bin Yahya Al Attar, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I^-asws don’t think a man can increase goodness in the faith unless he increases (his) love for the women’.[258]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ عَلِيَّ بْنَ مُوسَى الرِّضَا ( عليه السلام ) يَقُولُ ثَلَاثٌ مِنْ سُنَنِ الْمُرْسَلِينَ الْعِطْرُ وَ أَخْذُ الشَّعْرِ وَ كَثْرَةُ الطَّرُوقَةِ .

Muhammad Bin Yahya, form Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khallad who said,

‘I heard Ali^-asws Bin Musa Al-Reza^-asws saying: ‘Three (things) are from the Sunnah of the Mursil Prophets^-as – The perfume, and taking (out the unwanted) hair, and the abundance of (relationship) in the marriage’.[259]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ سُكَيْنٍ النَّخَعِيِّ وَ كَانَ تَعَبَّدَ وَ تَرَكَ النِّسَاءَ وَ الطِّيبَ وَ الطَّعَامَ فَكَتَبَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَسْأَلُهُ عَنْ ذَلِكَ فَكَتَبَ إِلَيْهِ أَمَّا قَوْلُكَ فِي النِّسَاءِ فَقَدْ عَلِمْتَ مَا كَانَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنَ النِّسَاءِ وَ أَمَّا قَوْلُكَ فِي الطَّعَامِ فَكَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ اللَّحْمَ وَ الْعَسَلَ .

Muhammad Bin Ismail, from Al Fazl Bin ShAzaan, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameedm,

(It has been narrated) from Sukeyn Al-Nakhaie and he used to worship and neglect the women, and the perfume, and the (good) food. So he wrote to Abu Abdullah^-asws asking him^-asws about that, so he^-asws wrote to him: ‘As for your words regarding the women, so you have known what was for Rasool-Allah^-saww from the women, and as for your words regarding the (good) food, so Rasool-Allah^-saww used to eat the meat and the honey’.[260]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَظُنُّ رَجُلًا يَزْدَادُ فِي هَذَا الْأَمْرِ خَيْراً إِلَّا ازْدَادَ حُبّاً لِلنِّسَاءِ .

Ali Bin Ibrahim, from his father, from Salih Bin Al Sandy, from Ja’far Bin basher, from Aban, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I^-asws don’t think a man can increase goodness in this matter (Wilayah) except if he increases (his) love for the women’.[261]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أُحِبُّ مِنْ دُنْيَاكُمْ إِلَّا النِّسَاءَ وَ الطِّيبَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al-Bakhtary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘I^-asws don’t love anything from your world except for the women and the perfume’.[262]

مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ بَكَّارِ بْنِ كَرْدَمٍ وَ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) جُعِلَ قُرَّةُ عَيْنِي فِي الصَّلَاةِ وَ لَذَّتِي فِي النِّسَاءِ .

Muhammad Bin Abu Umeyr, from Bakkar Bin Kardam, and someone else,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The delight of my eyes is in the Salat (Prayer) and the pleasure in the women’.[263]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ سَأَلَنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ الْأَشْيَاءِ أَلَذُّ قَالَ فَقُلْنَا غَيْرَ شَيْ‏ءٍ فَقَالَ هُوَ ( عليه السلام ) أَلَذُّ الْأَشْيَاءِ مُبَاضَعَةُ النِّسَاءِ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ali Bin Hassan, from one of our companions who said,

‘We asked Abu Abdullah^-asws, ‘Which things are the most pleasurable?’ We (the ones with us) said other things, so he^-asws said: ‘The most pleasurable of the things is the union with the women’.[264]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) جُعِلَ قُرَّةُ عَيْنِي فِي الصَّلَاةِ وَ لَذَّتِي فِي الدُّنْيَا النِّسَاءُ وَ رَيْحَانَتَيَّ الْحَسَنُ وَ الْحُسَيْنُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The delight of my^-saww eyes has been made to be in the Salat (Prayer), and my^-saww pleasure in the world is the women, and my^-saww comforts are Al-Hassan^-asws and Al-Husayn^-asws’.[265]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنِ الْحَسَنِ بْنِ أَبِي قَتَادَةَ عَنْ رَجُلٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا تَلَذَّذَ النَّاسُ فِي الدُّنْيَا وَ الْآخِرَةِ بِلَذَّةٍ أَكْثَرَ لَهُمْ مِنْ لَذَّةِ النِّسَاءِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَواتِ مِنَ النِّساءِ وَ الْبَنِينَ إِلَى آخِرِ الْآيَةِ

A number of our companions, from Ahmad Bin Abu Abdullah Al Barqy, from Al Hassan Bin Abu Qatada, from a man, from Jameel Bin Darraj who said,

‘Abu Abdullah^-asws said: ‘The people cannot enjoy pleasure in the world and the Hereafter with anything more pleasurable for them than the pleasure of the women, and these are the Words of Allah^-azwj Mighty and Majestic [3:14] It has been adorned for the people, the love of desires, from the women and the sons – up to the end of the Verse’.

ثُمَّ قَالَ وَ إِنَّ أَهْلَ الْجَنَّةِ مَا يَتَلَذَّذُونَ بِشَيْ‏ءٍ مِنَ الْجَنَّةِ أَشْهَى عِنْدَهُمْ مِنَ النِّكَاحِ لَا طَعَامٍ وَ لَا شَرَابٍ .

Then he^-asws said: ‘And the people of the Paradise would not be enjoying with anything more desirous with them than the ‘النِّكَاحِ’ (marriage), neither the food nor the drink’.[266]

باب غَلَبَةِ النِّسَاءِ

Chapter 2 – The pre-dominance of women

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا رَأَيْتُ مِنْ ضَعِيفَاتِ الدِّينِ وَ نَاقِصَاتِ الْعُقُولِ أَسْلَبَ لِذِي لُبٍّ مِنْكُنَّ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Suleyman Bin Ja’far Al Ja’fary, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘I^-saww have not seen from the weak ones of the Religion, and the deficient of the intellects, ones with a stiff heart more than you (women)’.[267]

أَحْمَدُ بْنُ الْحَجَّالِ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ عُقْبَةَ بْنِ خَالِدٍ قَالَ أَتَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَخَرَجَ إِلَيَّ ثُمَّ قَالَ يَا عُقْبَةُ شَغَلَتْنَا عَنْكَ هَؤُلَاءِ النِّسَاءُ .

Ahmad Bin Al Hajjal, from Ghalib Bin Usman, from Uqba Bin Khalid who said,

‘I went over to Abu Abdullah^-asws and he^-asws came out to me, then said: ‘O Uqba! These women (try to) hold us^-asws back from meeting you’.[268]

باب أَصْنَافِ النِّسَاءِ

Chapter 3 – The types of women

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوْ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) النِّسَاءُ أَرْبَعٌ جَامِعٌ مُجْمِعٌ وَ رَبِيعٌ مُرْبِعٌ وَ كَرْبٌ مُقْمِعٌ وَ غُلٌّ قَمِلٌ .

Ali Bin Ibrahim, from his father, from Al nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: (it was said) either by ‘Rasool-Allah^-saww or ‘Amir Al-Momineen^-asws: ‘Four features are amalgamated in women, the goodness, and a desire for children, and a tint of anguish, and the dominance’.[269]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ الصَّبَّاحِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ عَبْدِ اللَّهِ بْنِ مُصْعَبٍ الزُّبَيْرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) وَ جَلَسْنَا إِلَيْهِ فِي مَسْجِدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَتَذَاكَرْنَا أَمْرَ النِّسَاءِ فَأَكْثَرْنَا الْخَوْضَ وَ هُوَ سَاكِتٌ لَا يَدْخُلُ فِي حَدِيثِنَا بِحَرْفٍ

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Muhammad Bin Al Sabbah, from Abdul Rahman Bin Al Hajjaj, from Abdullah Bin Mus’ab Al Zubeyri who said,

‘I heard Abu Al-Hassan Musa^-asws Bin Ja’far^-asws, and we were seated with him^-asws in the Masjid of Rasool-Allah^-saww, so we mentioned the matter of the women. So we discussed a lot and he^-asws was silent, not entering in our discussion with a single word.

فَلَمَّا سَكَتْنَا قَالَ أَمَّا الْحَرَائِرُ فَلَا تَذْكُرُوهُنَّ وَ لَكِنْ  خَيْرُ الْجَوَارِي مَا كَانَ لَكَ فِيهَا هَوًى وَ كَانَ لَهَا عَقْلٌ وَ أَدَبٌ فَلَسْتَ تَحْتَاجُ إِلَى أَنْ تَأْمُرَ وَ لَا تَنْهَى

So when we were silent, he^-asws said: ‘As for the free ones, so you should not be mentioning them, but the best of the slave girls is the one whom you love and for her is an intellect, and manners, so you would neither be needy to instruct her nor prohibit her.

وَ دُونَ ذَلِكَ مَا كَانَ لَكَ فِيهَا هَوًى وَ لَيْسَ لَهَا أَدَبٌ فَأَنْتَ تَحْتَاجُ إِلَى الْأَمْرِ وَ النَّهْيِ وَ دُونَهَا مَا كَانَ لَكَ فِيهَا هَوًى وَ لَيْسَ لَهَا عَقْلٌ وَ لَا أَدَبٌ فَتَصْبِرُ عَلَيْهَا لِمَكَانِ هَوَاكَ فِيهَا وَ جَارِيَةٌ لَيْسَ لَكَ فِيهَا هَوًى وَ لَيْسَ لَهَا عَقْلٌ وَ لَا أَدَبٌ فَتَجْعَلُ فِيمَا بَيْنَكَ وَ بَيْنَهَا الْبَحْرَ الْأَخْضَرَ

And lower than that is the one whom you love but she does not have oral discipline and you need to command and prohibit; and lower than her is the one whom you do not love and there is no intellect for her nor any manners, so you observe patience upon her in place of your passion regarding her; and a slave girl for whom there is no passion for you regarding her, and there is no intellect for her, nor any manners, so you should make the green ocean to be between you and her’.

قَالَ فَأَخَذْتُ بِلِحْيَتِي أُرِيدُ أَنْ أُضْرِطَ فِيهَا لِكَثْرَةِ خَوْضِنَا لِمَا لَمْ نَقُمْ فِيهِ عَلَى شَيْ‏ءٍ وَ لِجَمْعِهِ الْكَلَامَ فَقَالَ لِي مَهْ إِنْ فَعَلْتَ لَمْ أُجَالِسْكَ .

He (the narrator) said, ‘So I grabbed my beard intending that I make a loud sound (via mouth an arrogant/stupid call) because of the abundance of our discussion and not standing therein upon anything, and due to his^-asws comprehensive speech’. So he^-asws said to me: ‘Shh! If you do it, I^-asws would not sit with you’.[270]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ صَاحِبَتِي هَلَكَتْ وَ كَانَتْ لِي مُوَافِقَةً وَ قَدْ هَمَمْتُ أَنْ أَتَزَوَّجَ فَقَالَ لِيَ انْظُرْ أَيْنَ تَضَعُ نَفْسَكَ وَ مَنْ تُشْرِكُهُ فِي مَالِكَ وَ تُطْلِعُهُ عَلَى دِينِكَ وَ سِرِّكَ فَإِنْ كُنْتَ لَا بُدَّ فَاعِلًا فَبِكْراً تُنْسَبُ إِلَى الْخَيْرِ وَ إِلَى حُسْنِ الْخُلُقِ

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad altogether, from Ibn Mahboub, from Ibrahim Al Karkhy who said,

‘I said to Abu Abdullah^-asws, ‘My female companion died and she was compatible for me and I have thought about getting married’. So he^-asws said to me: ‘Consider where you are placing yourself and the one you are associating in your wealth, and aspiring to be upon your Religion, and your secrets. So if it was inevitable to do, so (get married to) a virgin who has been linked to goodness, and to good mannerisms.

وَ اعْلَمْ أَنَّهُنَّ كَمَا قَالَ .أَلَا إِنَّ النِّسَاءَ خُلِقْنَ شَتَّى فَمِنْهُنَّ الْغَنِيمَةُ وَ الْغَرَامُ‏ وَ مِنْهُنَّ الْهِلَالُ إِذَا تَجَلَّى لِصَاحِبِهِ وَ مِنْهُنَّ الظَّلَامُ‏ فَمَنْ يَظْفَرْ بِصَالِحِهِنَّ يَسْعَدْ وَ مَنْ يُغْبَنْ فَلَيْسَ لَهُ انْتِقَامُوَ

And know that they (women) are as just as if has been said, ‘Indeed! The women are of various etiquettes – so from them is the beneficial, and the loss maker, and from them is the crescent shining for her companion, and from them is the darkness. So the one who succeeds with a righteous one would be fortunate, and the one who is cheated so it is not for him that he takes revenge.

هُنَّ ثَلَاثٌ فَامْرَأَةٌ وَلُودٌ وَدُودٌ تُعِينُ زَوْجَهَا عَلَى دَهْرِهِ لِدُنْيَاهُ وَ آخِرَتِهِ وَ لَا تُعِينُ الدَّهْرَ عَلَيْهِ وَ امْرَأَةٌ عَقِيمَةٌ لَا ذَاتُ جَمَالٍ وَ لَا خُلُقٍ وَ لَا تُعِينُ زَوْجَهَا عَلَى خَيْرٍ وَ امْرَأَةٌ صَخَّابَةٌ وَلَّاجَةٌ هَمَّازَةٌ تَسْتَقِلُّ الْكَثِيرَ وَ لَا تَقْبَلُ الْيَسِيرَ .

They are three (types) – A child bearing woman of cordiality and supportive of her husband all the time for his world and his Hereafter, and she does not spend time against him; and a sterile (barren) woman, not with any beauty nor manners, and she does not assist her husband upon goodness; and a vociferous (loud) woman, a fault-finder, belittling the lot, and not accepting the little’.[271]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنِ الْحَذَّاءِ عَنْ عَمِّهِ عَاصِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) النِّسَاءُ أَرْبَعٌ جَامِعٌ مُجْمِعٌ وَ رَبِيعٌ مُرْبِعٌ وَ خَرْقَاءُ مُقْمِعٌ وَ غُلٌّ قَمِلٌ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Suleyman Bin Sama’at, from Al Haza’a, from his uncle Aasim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The women are four (types) – An all inclusive goodness, and a child-bearing fountain, and a careless destructive one, and a feed for parasite’.[272]

باب خَيْرِ النِّسَاءِ

Chapter 4 – The best women

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ يَقُولُ كُنَّا عِنْدَ النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ إِنَّ خَيْرَ نِسَائِكُمُ الْوَلُودُ الْوَدُودُ الْعَفِيفَةُ الْعَزِيزَةُ فِي أَهْلِهَا الذَّلِيلَةُ مَعَ بَعْلِهَا الْمُتَبَرِّجَةُ مَعَ زَوْجِهَا الْحَصَانُ عَلَى غَيْرِهِ الَّتِي تَسْمَعُ قَوْلَهُ وَ تُطِيعُ أَمْرَهُ وَ إِذَا خَلَا بِهَا بَذَلَتْ لَهُ مَا يُرِيدُ مِنْهَا وَ لَمْ تَبَذَّلْ كَتَبَذُّلِ الرَّجُلِ .

A number of our companions, form Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, form his father, altogether from Al Hassan Bin Mahboub, form Ali Bin Raib, form Abu Hamza who said,

‘I heard Jabir Bin Abdullah saying, ‘We were in the presence of the Prophet^-saww, so he^-saww said: ‘The best of your women are the child-bearing, the cordial, the chaste, the dear among her family, humble with her husband, the welcoming with her husband, the fortress upon others, one who listens to his words and obeys his instructions, and whenever he is alone with her she gives him whatever he wants from her, and she does not show vulgar manners as man does’.[273]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَيْرُ نِسَائِكُمُ الَّتِي إِذَا خَلَتْ مَعَ زَوْجِهَا خَلَعَتْ لَهُ دِرْعَ الْحَيَاءِ وَ إِذَا لَبِسَتْ لَبِسَتْ مَعَهُ دِرْعَ الْحَيَاءِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid Al barqy, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The best of your women is the one who, when she is alone with her husband, puts off the shield of shyness, and when she dresses up, she dresses up for him a shield of shyness’.[274]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ وَ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ نِسَائِكُمُ الْعَفِيفَةُ الْغَلِمَةُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from one of his companions, from Aban Bin Usman, from Yahya Bin Abu Al A’ala and Al Fazl Bin Abdul Malik,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The best of your women is the chaste, the sensual’.[275]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَفْضَلُ نِسَاءِ أُمَّتِي أَصْبَحُهُنَّ وَجْهاً وَ أَقَلُّهُنَّ مَهْراً .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The best woman of my^-saww community is the one who is with a beautiful face and of a small dowry’.[276]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) خَيْرُ نِسَائِكُمُ الْخَمْسُ قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا الْخَمْسُ قَالَ الْهَيِّنَةُ اللَّيِّنَةُ الْمُؤَاتِيَةُ الَّتِي إِذَا غَضِبَ زَوْجُهَا لَمْ تَكْتَحِلْ بِغُمْضٍ حَتَّى يَرْضَى وَ إِذَا غَابَ عَنْهَا زَوْجُهَا حَفِظَتْهُ فِي غَيْبَتِهِ فَتِلْكَ عَامِلٌ مِنْ عُمَّالِ اللَّهِ وَ عَامِلُ اللَّهِ لَا يَخِيبُ .

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Ismail Bin Mihran, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The best of your women have five (qualities)’. It was said, ‘O Amir Al-Momineen^-asws! And what are the five?’ He^-asws said: ‘The modest, the kind, the supportive, the one who when her husband is angered would not neglect him even for the blink of an eye until he is pleased, and when her husband is absent she would protect him (his interests) during his absence. Thus, that is a worker from the workers of Allah^-azwj, and a worker of Allah^-azwj will not fail’.[277]

وَ عَنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ بَعْضِ رِجَالِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) خَيْرُ نِسَائِكُمُ الطَّيِّبَةُ الرِّيحِ الطَّيِّبَةُ الطَّبِيخِ الَّتِي إِذَا أَنْفَقَتْ أَنْفَقَتْ بِمَعْرُوفٍ وَ إِذَا أَمْسَكَتْ أَمْسَكَتْ بِمَعْرُوفٍ فَتِلْكَ عَامِلٌ مِنْ عُمَّالِ اللَّهِ وَ عَامِلُ اللَّهِ لَا يَخِيبُ وَ لَا يَنْدَمُ .

And from him, from his father, from Muhammad Bin Sinan, from one of his men who said,

‘Abu Abdullah^-asws said: ‘The best of your women is the most aromatic of the smell of the perfume, the one who when she spends, spends with moderation, and when she is silent, she is silent with moderation. Thus, that is a worker from the workers of Allah^-azwj, and a worker of Allah^-azwj will neither fail nor be remorseful’.[278]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ بْنِ بَقَّاحٍ عَنْ مُعَاذٍ الْجَوْهَرِيِّ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ نِسَائِكُمُ الطَّيِّبَةُ الطَّعَامِ الطَّيِّبَةُ الرِّيحِ الَّتِي إِنْ أَنْفَقَتْ أَنْفَقَتْ بِمَعْرُوفٍ وَ إِنْ أَمْسَكَتْ أَمْسَكَتْ بِمَعْرُوفٍ فَتِلْكَ عَامِلٌ مِنْ عُمَّالِ اللَّهِ وَ عَامِلُ اللَّهِ لَا يَخِيبُ .

Humeyd Bin Ziyad, from Al Hassan Bin Musa Al Khashab, from Al Hassan Bin Ali Bin Yusuf Bin Baqa’a, from Moaz Al Jowhary, from Amro Bin Jami’e,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The best of your women is the good cook, the aromatic with perfume; when she spends, spends with the moderation, and if she is silent, she is silent with moderation. Thus, that is a worker from the workers of Allah^-azwj, and a worker of Allah^-azwj will not fail’.[279]

باب شِرَارِ النِّسَاءِ

Chapter 5 – The most evil of the women

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِشِرَارِ نِسَائِكُمْ الذَّلِيلَةُ فِي أَهْلِهَا الْعَزِيزَةُ مَعَ بَعْلِهَا الْعَقِيمُ الْحَقُودُ الَّتِي لَا تَوَرَّعُ مِنْ قَبِيحٍ الْمُتَبَرِّجَةُ إِذَا غَابَ عَنْهَا بَعْلُهَا الْحَصَانُ مَعَهُ إِذَا حَضَرَ لَا تَسْمَعُ قَوْلَهُ وَ لَا تُطِيعُ أَمْرَهُ وَ إِذَا خَلَا بِهَا بَعْلُهَا تَمَنَّعَتْ مِنْهُ كَمَا تَمَنَّعُ الصَّعْبَةُ عَنْ رُكُوبِهَا لَا تَقْبَلُ مِنْهُ عُذْراً وَ لَا تَغْفِرُ لَهُ ذَنْباً .

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yaha, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, form Ali Bin Raib, from Abu Hamza, from Jabir Bin Abdullah who said,

‘I heard him^-asws saying: ‘Rasool-Allah^-saww said: ‘Shall I inform you all with the most evil of your women? (She is the one who is) the disgraced among her family, and (despite being) dear with her husband, she is the sterile, the vengeful, who does not have any qualms from ugliness, the welcoming (to others) whenever her husband is absent from her, the one who is reserved when she is with him; whenever he is present she does not listen to his words nor does she obey his instructions; and whenever he husband is alone with her she prevents him just like the stubborn animal prevents from being ridden, not accepting any excuses from him nor forgiving any of his mistakes’.[280]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مِلْحَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) شِرَارُ نِسَائِكُمُ الْمُعْقَرَةُ الدَّنِسَةُ اللَّجُوجَةُ الْعَاصِيَةُ الذَّلِيلَةُ فِي قَوْمِهَا الْعَزِيزَةُ فِي نَفْسِهَا الْحَصَانُ عَلَى زَوْجِهَا الْهَلُوكُ عَلَى غَيْرِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Milhan, from Abdullah Bin Sinan who said,

‘Rasool-Allah^-saww said: ‘The most evil of your women is the barren, the profane, the insistent, the disobedient, the disgraceful among her people, the dear regarding herself, the preserved upon her husband, the craver upon others’.[281]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ مِنْ دُعَاءِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَعُوذُ بِكَ مِنِ امْرَأَةٍ تُشَيِّبُنِي قَبْلَ مَشِيبِي .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was from the supplications of Rasool-Allah^-saww: ‘I^-saww seek Refuge from a woman who ages me^-saww before my^-saww age’.[282]

باب فَضْلِ نِسَاءِ قُرَيْشٍ

Chapter 6 – Merits of the women of Qureysh

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ نِسَاءٍ رَكِبْنَ الرِّحَالَ نِسَاءُ قُرَيْشٍ أَحْنَاهُ عَلَى وَلَدٍ وَ خَيْرُهُنَّ لِزَوْجٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The best of the women who rode the rides (to the houses of their husbands) are the women of Qureysh, being compassionate upon children and the best for a husband’.[283]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ أَبِي وَكِيعٍ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ نِسَائِكُمْ نِسَاءُ قُرَيْشٍ أَلْطَفُهُنَّ بِأَزْوَاجِهِنَّ وَ أَرْحَمُهُنَّ بِأَوْلَادِهِنَّ الْمُجُونُ لِزَوْجِهَا الْحَصَانُ لِغَيْرِهِ قُلْنَا وَ مَا الْمُجُونُ قَالَ الَّتِي لَا تَمَنَّعُ .

A number of our companions, from Ahmad Bin Abu Abdullah Al Barqy, from someone else, from Ziyad Al Qandy, from Abu Wakie, from Abu Is’haq Al Sabaie, form Al Haris Al Awr who said,

‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww said: ‘The best of your women is a woman of Qureysh, being kind to their husbands, and merciful to their children, the sensual to her husband, the preserved to others’. We said, ‘And what is the sensual?’ He^-saww said: ‘One who does not prevent’.[284]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ خَطَبَ النَّبِيُّ ( صلى الله عليه وآله ) أُمَّ هَانِئٍ بِنْتَ أَبِي طَالِبٍ فَقَالَتْ يَا رَسُولَ اللَّهِ إِنِّي مُصَابَةٌ فِي حَجْرِي أَيْتَامٌ وَ لَا يَصْلُحُ لَكَ إِلَّا امْرَأَةٌ فَارِغَةٌ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا رَكِبَ الْإِبِلَ مِثْلُ نِسَاءِ قُرَيْشٍ أَحْنَاهُ عَلَى وَلَدٍ وَ لَا أَرْعَى عَلَى زَوْجٍ فِي ذَاتِ يَدَيْهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from Abu Baseer,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Rasool-Allah^-saww proposed (for marriage) Umm Hany daughter of Abu Talib^-asws, so she said, ‘O Rasool-Allah^-saww! I am (a widow) with orphans in my lap, and (a woman) would not be correct for you^-asws except a woman who is free (of children)’. So Rasool-Allah^-saww said: ‘None have ridden the camel like the women of Qureysh, being compassionate upon children and not looking at her husband in what is in his hands’.[285]

باب مَنْ وُفِّقَ لَهُ الزَّوْجَةُ الصَّالِحَةُ

Chapter 7 – The one for whom is a compatible righteous wife

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) مَا اسْتَفَادَ امْرُؤٌ مُسْلِمٌ فَائِدَةً بَعْدَ الْإِسْلَامِ أَفْضَلَ مِنْ زَوْجَةٍ مُسْلِمَةٍ تَسُرُّهُ إِذَا نَظَرَ إِلَيْهَا وَ تُطِيعُهُ إِذَا أَمَرَهَا وَ تَحْفَظُهُ إِذَا غَابَ عَنْهَا فِي نَفْسِهَا وَ مَالِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws, from his forefathers^-asws having said: ‘The Prophet^-saww said: ‘A Muslim person did not benefit with a benefit after Al-Islam superior than a Muslim wife who delights him when he looks at her, and obeys him when he instructs her, and preserves him (his interests) when he is absent from her with regards to herself and his wealth’.[286]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ إِذَا أَرَدْتُ أَنْ أَجْمَعَ لِلْمُسْلِمِ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ جَعَلْتُ لَهُ قَلْباً خَاشِعاً وَ لِسَاناً ذَاكِراً وَ جَسَداً عَلَى الْبَلَاءِ صَابِراً وَ زَوْجَةً مُؤْمِنَةً تَسُرُّهُ إِذَا نَظَرَ إِلَيْهَا وَ تَحْفَظُهُ إِذَا غَابَ عَنْهَا فِي نَفْسِهَا وَ مَالِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Uqba, from Bureyd Bin Muawiya Al Ijaly,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Said Whenever I^-azwj Intend to Gather for the Muslim goodness of the world and the Hereafter, I^-azwj Make for him a devout heart, and a tongue of remembrance, and a body patient upon the affliction, and a Believing wife who delights him whenever he looks at her and she preserves him (his interests) whenever he is absent from her, with regards to herself and his wealth’.[287]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ( عليه السلام ) قَالَ مَا أَفَادَ عَبْدٌ فَائِدَةً خَيْراً مِنْ زَوْجَةٍ صَالِحَةٍ إِذَا رَآهَا سَرَّتْهُ وَ إِذَا غَابَ عَنْهَا حَفِظَتْهُ فِي نَفْسِهَا وَ مَالِهِ .

Muhammad Bin Ismail, from Al Fazl Bin ShAzaan, from Safwan Bin Yahya,

(It has been narrated) from Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws having said: ‘A slave will not benefit with a benefit better than a righteous wife. Whenever he looks at her she delights him, and whenever he is absent from her, she preserves him (his interests) with regards to herself and his wealth’.[288]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ سَعَادَةِ الْمَرْءِ الزَّوْجَةُ الصَّالِحَةُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘From the good fortune of the person is the righteous wife’.[289]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مِنَ الْقِسْمِ الْمُصْلِحِ لِلْمَرْءِ الْمُسْلِمِ أَنْ يَكُونَ لَهُ الْمَرْأَةُ إِذَا نَظَرَ إِلَيْهَا سَرَّتْهُ وَ إِذَا غَابَ عَنْهَا حَفِظَتْهُ وَ إِذَا أَمَرَهَا أَطَاعَتْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanan Bin Sadeyr, from his father,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘From the correct distribution for the Muslim is that there happens to be for him the woman who, whenever he looks at her she delights him, and whenever he is absent from her, she preserves him (his interests), and when he instruct her, she obeys him’.[290]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ شُعَيْبِ بْنِ جَنَاحٍ عَنْ مَطَرٍ مَوْلَى مَعْنٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ لِلْمُؤْمِنِ فِيهَا رَاحَةٌ دَارٌ وَاسِعَةٌ تُوَارِي عَوْرَتَهُ وَ سُوءَ حَالِهِ مِنَ النَّاسِ وَ امْرَأَةٌ صَالِحَةٌ تُعِينُهُ عَلَى أَمْرِ الدُّنْيَا وَ الْآخِرَةِ وَ ابْنَةٌ يُخْرِجُهَا إِمَّا بِمَوْتٍ أَوْ بِتَزْوِيجٍ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Mansour Bin Al Abbas, from Shuayb Bin Janah, from Matar, a slave of Ma’an,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There are three wherein is rest for the Believer – a spacious house veiling his privacy and the evilness of his state from the people, and a righteous woman who supports him upon the affairs of the world and the Hereafter, and a daughter whom he brings out either due to death or her marriage’.[291]

باب فِي الْحَضِّ عَلَى النِّكَاحِ

Chapter 8 – Regarding the exhortation upon the marriage

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَزَوَّجُوا وَ زَوِّجُوا أَلَا فَمِنْ حَظِّ امْرِئٍ مُسْلِمٍ إِنْفَاقُ قِيمَةِ أَيِّمَةٍ وَ مَا مِنْ شَيْ‏ءٍ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ بَيْتٍ يُعْمَرُ فِي الْإِسْلَامِ بِالنِّكَاحِ وَ مَا مِنْ شَيْ‏ءٍ أَبْغَضَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ بَيْتٍ يُخْرَبُ فِي الْإِسْلَامِ بِالْفُرْقَةِ يَعْنِي الطَّلَاقَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا وَكَّدَ فِي الطَّلَاقِ وَ كَرَّرَ فِيهِ الْقَوْلَ مِنْ بُغْضِهِ الْفُرْقَةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Safwan Bin Mihran,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Get married (yourself)! Get (children) married off! Indeed, from the good fortune of a Muslim person is expenditure of the price (of marrying a) widow, and there is nothing more Beloved to Allah^-azwj Mighty and Majestic than a house populated in Al-Islam with the marriage, and there is nothing more Hateful to Allah^-azwj Mighty and Majestic than a house which is ruined in Al-Islam with the separation, meaning the divorce’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا وَكَّدَ فِي الطَّلَاقِ وَ كَرَّرَ فِيهِ الْقَوْلَ مِنْ بُغْضِهِ الْفُرْقَةَ .

Then Abu Abdullah^-asws said: ‘But rather, Allah^-azwj Mighty and Majestic has Emphasised regarding the divorce and repeated His^-azwj Speech with regards to it of His^-azwj Hatred for the separation’.[292]

باب كَرَاهَةِ الْعُزْبَةِ

Chapter 9 – Abhorrence of the bachelorhood

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) رَكْعَتَانِ يُصَلِّيهِمَا الْمُتَزَوِّجُ أَفْضَلُ مِنْ سَبْعِينَ رَكْعَةً يُصَلِّيهَا أَعْزَبُ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Al Qadah who said,

‘Abu Abdullah^-asws said: ‘Two Cycles Prayed by the married (man) is better than seventy Cycles Prayed by the bachelor’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ.

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah, from Abu Abdullah^-asws – similar to it’.[293]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ تَزَوَّجَ أَحْرَزَ نِصْفَ دِينِهِ وَ فِي حَدِيثٍ آخَرَ فَلْيَتَّقِ اللَّهَ فِي النِّصْفِ الْآخَرِ أَوِ الْبَاقِي .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Muhammad Bin Khalid, from Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from Kuleyb Bin Moawiya Al Asady,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who married protects half his Religion’. And in another Hadeeth, ‘(He^-saww said): ‘So let him fear Allah^-azwj with regards to the other half’, or ‘the remainder’’.[294]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ خَالِدٍ عَنْ مُحَمَّدٍ الْأَصَمِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رُذَالُ مَوْتَاكُمُ الْعُزَّابُ .

And fromhim, from Muhammad Bin Ali, from Abdul Rahman Bin Khalid, from Muhammad Al Samma,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The worthless ones of your deceased are the (ones who died as) celibates (unmarried)’.[295]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا لَقِيَ يُوسُفُ ( عليه السلام ) أَخَاهُ قَالَ يَا أَخِي كَيْفَ اسْتَطَعْتَ أَنْ تَزَوَّجَ النِّسَاءَ بَعْدِي فَقَالَ إِنَّ أَبِي أَمَرَنِي قَالَ إِنِ اسْتَطَعْتَ أَنْ تَكُونَ لَكَ ذُرِّيَّةٌ تُثْقِلُ الْأَرْضَ بِالتَّسْبِيحِ فَافْعَلْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When Yusuf^-as met his^-as brother, he said, ‘O my brother^-asws! How were you able to marry the women after me?’ So he^-as said: ‘My^-as father^-as ordered me^-as: ‘Try to the extent of your^-as ability that there should happen to be for you offspring who would make the earth heavy with the Glorification (of Allah^-azwj)’. So I^-as did’.[296]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) تَزَوَّجُوا فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَنْ أَحَبَّ أَنْ يَتَّبِعَ سُنَّتِي فَإِنَّ مِنْ سُنَّتِيَ التَّزْوِيجَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Get married, for Rasool-Allah^-saww said: ‘The one who loves to follow my^-saww Sunnah, so the marriage is from my^-saww Sunnah’.[297]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ وَ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ هَلْ لَكَ مِنْ زَوْجَةٍ فَقَالَ لَا فَقَالَ أَبِي وَ مَا أُحِبُّ أَنَّ لِيَ الدُّنْيَا وَ مَا فِيهَا وَ أَنِّي بِتُّ لَيْلَةً وَ لَيْسَتْ لِي زَوْجَةٌ

Ali Bin Muhammad Bin Bundar and someone else, from Ahmad Bin Abu Abdullah Al Barqy, from Ibn Fazzal and Ja’far Bin Muhammad, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws, said, ‘A man came over to Abu Abdullah^-asws so he^-asws said to him: ‘Is there a wife for you?’ So he said, ‘No’. So he^-asws said: ‘My^-asws father^-asws said: ‘And I^-asws would not like it if the world and whatever is in it was to be for me^-asws, and I^-asws spend one night and there is no wife for me^-asws’.

ثُمَّ قَالَ الرَّكْعَتَانِ يُصَلِّيهِمَا رَجُلٌ مُتَزَوِّجٌ أَفْضَلُ مِنْ رَجُلٍ أَعْزَبَ يَقُومُ لَيْلَهُ وَ يَصُومُ نَهَارَهُ ثُمَّ أَعْطَاهُ أَبِي سَبْعَةَ دَنَانِيرَ ثُمَّ قَالَ لَهُ تَزَوَّجْ بِهَذِهِ ثُمَّ قَالَ أَبِي قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اتَّخِذُوا الْأَهْلَ فَإِنَّهُ أَرْزَقُ لَكُمْ .

Then he^-asws said: ‘The two Cycles Prayed by a married man is superior than a celibate man (unmarried) who stands during the night (for Prayer) and Fasts during his day’. Then he^-asws gave him seven Dinars, then said to him: ‘Get married with these’. Then he^-asws said: ‘Rasool-Allah^-saww said: ‘Take the wife, for there would be more sustenance for you’.[298]

وَ عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) مِثْلَهُ وَ زَادَ فِيهِ فَقَالَ مُحَمَّدُ بْنُ عُبَيْدٍ جُعِلْتُ فِدَاكَ فَأَنَا لَيْسَ لِي أَهْلٌ فَقَالَ أَ لَيْسَ لَكَ جَوَارِي أَوْ قَالَ أُمَّهَاتُ أَوْلَادٍ قَالَ بَلَى قَالَ فَأَنْتَ لَيْسَ بِأَعْزَبَ .

And from him, from his father, from Abdullah Bin Al Mugheira,

(It has been narrated) from Abu Al-Hassan^-asws similar to it, and there is an increase in it – So Muhammad Bin Ubeyd said, ‘May I be sacrificed for you^-asws! I do not have a wife for me’. So he^-asws said: ‘Is there no slave girl for you?’, or said, ‘Mother of the children?’ He said, ‘Yes’. He^-asws said: ‘So you are not with celibacy (not unmarried)’.[299]

باب أَنَّ التَّزْوِيجَ يَزِيدُ فِي الرِّزْقِ

Chapter 10 – The marriage increases the sustenance

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ حَرِيزٍ عَنْ وَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَرَكَ التَّزْوِيجَ مَخَافَةَ الْعَيْلَةِ فَقَدْ أَسَاءَ بِاللَّهِ الظَّنَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Aban Bin usman, from Hareyz, from Waleed Bin Sabeeh,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who neglects the marriage fearing poverty so he has distrusted Allah^-azwj with the conjecture’.[300]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَشَكَا إِلَيْهِ الْحَاجَةَ فَقَالَ تَزَوَّجْ فَتَزَوَّجَ فَوُسِّعَ عَلَيْهِ .

Muhammad Bin Yahya, from Ahmad and Abdullah two sones of Isa, from Ali Bin Al Hakam, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over to the Prophet^-saww, so he complained to him^-saww of the destitution (lack of resources), so he^-saww said: ‘Get married’. So he got married, and it (sustenance) was expanded upon him’.[301]

عَلِيُّ بْنُ إِبْرَاهِيمَ [عَنْ أَبِيهِ] عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) شَابٌّ مِنَ الْأَنْصَارِ فَشَكَا إِلَيْهِ الْحَاجَةَ فَقَالَ لَهُ تَزَوَّجْ

Ali Bin Ibrahim, from his father, from Salih Bin Al Sandy, from Ja’far Bin Basheer, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A youth from the Helpers came over to Rasool-Allah^-saww, so he complained to him of the destitution. So he^-saww said to him: ‘Get married’.

فَقَالَ الشَّابُّ إِنِّي لَأَسْتَحْيِي أَنْ أَعُودَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَحِقَهُ رَجُلٌ مِنَ الْأَنْصَارِ فَقَالَ إِنَّ لِي بِنْتاً وَسِيمَةً فَزَوَّجَهَا إِيَّاهُ قَالَ فَوَسَّعَ اللَّهُ عَلَيْهِ [قَالَ] فَأَتَى الشَّابُّ النَّبِيَّ ( صلى الله عليه وآله ) فَأَخْبَرَهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا مَعْشَرَ الشَّبَابِ عَلَيْكُمْ بِالْبَاهِ .

So the youth said, ‘I am too embarrassed that I should repeat to Rasool-Allah^-saww’. So a man from the Helpers met him and said, ‘I have a beautiful daughter’. So he married her to him. So Allah^-azwj Expanded (sustenance) upon him. So the youth came over to the Prophet^-saww and informed him^-saww. So Rasool-Allah^-saww said: ‘O group of youths! You must get married’.[302]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنِ الْمُؤْمِنِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْحَدِيثُ الَّذِي يَرْوِيهِ النَّاسُ حَقٌّ أَنَّ رَجُلًا أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَشَكَا إِلَيْهِ الْحَاجَةَ فَأَمَرَهُ بِالتَّزْوِيجِ فَفَعَلَ ثُمَّ أَتَاهُ فَشَكَا إِلَيْهِ الْحَاجَةَ فَأَمَرَهُ بِالتَّزْوِيجِ حَتَّى أَمَرَهُ ثَلَاثَ مَرَّاتٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) [نَعَمْ] هُوَ حَقٌّ ثُمَّ قَالَ الرِّزْقُ مَعَ النِّسَاءِ وَ الْعِيَالِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Abu Abdullah Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from Al Momin, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullah^-asws, ‘Is the Hadeeth which the people are reporting, true, that a man came over to the Prophet^-saww, so he complained to him of the destitution, so he^-saww ordered him with the marriage. So he did. Then he came over to him^-saww and complained to him of the destitution, so he^-saww ordered him with the marriage, until he^-saww ordered him three times?’ So Abu Abdullah^-asws said: ‘Yes, it is true’. Then he^-asws said: ‘The sustenance is with the women and the dependants’.[303]

وَ عَنْهُ عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ يُوسُفَ .التَّمِيمِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ تَرَكَ التَّزْوِيجَ مَخَافَةَ الْعَيْلَةِ فَقَدْ أَسَاءَ ظَنَّهُ بِاللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنْ يَكُونُوا فُقَراءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ .

And from him, from Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from Muhammad Bin Yusuf Al Taymi,

(It has been narrated) from Muhammad son of Ja’far^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who neglects the marriage fearing the poverty, so he has offended Allah^-azwj Mighty and Majestic with his conjecture. Allah^-azwj Mighty and Majestic is Saying [24:32] if they are poor, Allah would Enrich them out of His Grace’.[304]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ حَمْدَوَيْهِ بْنِ عِمْرَانَ عَنِ ابْنِ أَبِي لَيْلَى قَالَ حَدَّثَنِي عَاصِمُ بْنُ حُمَيْدٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَتَاهُ رَجُلٌ فَشَكَا إِلَيْهِ الْحَاجَةَ فَأَمَرَهُ بِالتَّزْوِيجِ

And from him, from Muhammad Bin Ali, from Hadawiya Bin Imran, from Ibn Abu Layli who said, ‘Aasim Bin Humeyd narrated to me saying,

‘I was in the presence of Abu Abdullah^-asws, so a man came over to him^-asws complaining to him^-asws of the destitution. So he^-asws ordered him with the marriage. But his poverty increased.

قَالَ فَاشْتَدَّتْ بِهِ الْحَاجَةُ فَأَتَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلَهُ عَنْ حَالِهِ فَقَالَ لَهُ اشْتَدَّتْ بِيَ الْحَاجَةُ فَقَالَ فَفَارِقْ ثُمَّ أَتَاهُ فَسَأَلَهُ عَنْ حَالِهِ فَقَالَ أَثْرَيْتُ وَ حَسُنَ حَالِي

He (the narrator) said, ‘So he went over to him^-asws (again) and he^-asws asked him of his state. So he said to him^-asws, ‘The poverty has increased with me’. So he^-asws said: ‘So separate’. Then he came over (again) and he^-asws asked him about his state. So he said, ‘I am enriched and my state is good’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَمَرْتُكَ بِأَمْرَيْنِ أَمَرَ اللَّهُ بِهِمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ أَنْكِحُوا الْأَيامى مِنْكُمْ إِلَى قَوْلِهِ وَ اللَّهُ واسِعٌ عَلِيمٌ وَ قَالَ إِنْ يَتَفَرَّقا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ .

So Abu Abdullah^-asws said: ‘I^-asws ordered you with two Commands which Allah^-azwj has Commanded with. Allah^-azwj Mighty and Majestic Said [24:32] And marry those among you who are single up to His^-azwj Words  and Allah is Ample-giving, Knowing; and He^-azwj Said [4:130] And if they separate, Allah will Make each one self-sufficient out of His Ampleness’.[305]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لْيَسْتَعْفِفِ الَّذِينَ لا يَجِدُونَ نِكاحاً حَتَّى يُغْنِيَهُمُ اللَّهُ مِنْ فَضْلِهِ قَالَ يَتَزَوَّجُوا حَتَّى يُغْنِيَهُمْ مِنْ فَضْلِهِ .

Abu Ali Al Ashary, from one of his companions, from Safwan Bin Yahya, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [24:33] And let those who do not find the means to marry keep chaste until Allah makes them self-sufficient out of His Grace. He^-asws said: ‘They should keep marrying until Allah^-azwj Enriches them from His^-azwj Grace’.[306]

باب مَنْ سَعَى فِي التَّزْوِيجِ

Chapter 11 – The one who strives regarding the marriage

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَفْضَلُ الشَّفَاعَاتِ أَنْ تَشْفَعَ بَيْنَ اثْنَيْنِ فِي نِكَاحٍ حَتَّى يَجْمَعَ اللَّهُ بَيْنَهُمَا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The most superior intercession is that you intercede between two regarding a marriage until Allah^-azwj Gathers them both (to be together again)’.[307]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَوَّجَ أَعْزَبَ كَانَ مِمَّنْ يَنْظُرُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَوْمَ الْقِيَامَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who gets a bachelor to be married would be from the one whom Allah^-azwj Mighty and Majestic would Look (with Mercy) upon him on the Day of Judgement’.[308]

باب اخْتِيَارِ الزَّوْجَةِ

Chapter 12 – Choosing the wife

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّمَا الْمَرْأَةُ قِلَادَةٌ فَانْظُرْ إِلَى مَا تَقَلَّدُهُ

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Abdullah Bin Muskan, from one of his companions who said,

‘I heard Abu Abdullah^-asws saying: ‘But rather, the woman is a necklace, therefore consider what you would be wearing’.

قَالَ وَ سَمِعْتُهُ يَقُولُ لَيْسَ لِلْمَرْأَةِ خَطَرٌ لَا لِصَالِحَتِهِنَّ وَ لَا لِطَالِحَتِهِنَّ أَمَّا صَالِحَتُهُنَّ فَلَيْسَ خَطَرُهَا الذَّهَبَ وَ الْفِضَّةَ بَلْ هِيَ خَيْرٌ مِنَ الذَّهَبِ وَ الْفِضَّةِ وَ أَمَّا طَالِحَتُهُنَّ فَلَيْسَ التُّرَابُ خَطَرَهَا بَلِ التُّرَابُ خَيْرٌ مِنْهَا .

He (the narrator) said, ‘And I heard him^-asws saying: ‘No value can be placed for the woman, neither a righteous one nor a wicked one. As for the righteous one, so her value is not the gold and the silver, but she is better than the gold and the silver; and as for the wicked one, so her value is not the dirt, but the dirt is better than her’.[309]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) اخْتَارُوا لِنُطَفِكُمْ فَإِنَّ الْخَالَ أَحَدُ الضَّجِيعَيْنِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘Choose (a depository) for your seed, for the maternal uncle is one of the two close associates’.[310]

وَ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْكِحُوا الْأَكْفَاءَ وَ انْكِحُوا فِيهِمْ وَ اخْتَارُوا لِنُطَفِكُمْ .

And by his chain,

‘He^-asws said: ‘Rasool-Allah^-saww said: ‘Marry the matches and marry among them, and choose for your seed’.[311]

وَ بِإِسْنَادِهِ قَالَ قَامَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَطِيباً فَقَالَ أَيُّهَا النَّاسُ إِيَّاكُمْ وَ خَضْرَاءَ الدِّمَنِ قِيلَ يَا رَسُولَ اللَّهِ وَ مَا خَضْرَاءُ الدِّمَنِ قَالَ الْمَرْأَةُ الْحَسْنَاءُ فِي مَنْبِتِ السَّوْءِ .

And by his chain,

‘He^-asws said: ‘Rasool-Allah^-saww stood up to address, so he^-saww said: ‘O you people! Beware of the green (plant growing in) the dump (filth)!’ It was said, ‘O Rasool-Allah^-saww! And what is the green (plant growing in) the dump (filth)?’ He^-saww said: ‘The beautiful woman grown up in the evil (environment)’.[312]

باب فَضْلِ مَنْ تَزَوَّجَ ذَاتَ دِينٍ وَ كَرَاهَةِ مَنْ تَزَوَّجَ لِلْمَالِ

Chapter 13 – The merits of the one who married for Religion and abhorrence of the one who marries for the wealth

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَتَى رَجُلٌ النَّبِيَّ ( صلى الله عليه وآله ) يَسْتَأْمِرُهُ فِي النِّكَاحِ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) انْكِحْ وَ عَلَيْكَ بِذَاتِ الدِّينِ تَرِبَتْ يَدَاكَ .

A number of our companions, from Sahl Bin Ziyad, form Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Muhammad Bin Muslim who said,

‘Abu Ja’far^-asws said: ‘A man came over to the Prophet^-saww for instructions regarding the marriage. So Rasool-Allah^-saww said: ‘Marry, and upon you is to (marry the one with) the Religion, to be nourished by your hands’.[313]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ تَزَوَّجَ امْرَأَةً يُرِيدُ مَالَهَا الْجَأَهُ اللَّهُ إِلَى ذَلِكَ الْمَالِ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from his father, from Ahmad Bin Al Nazar, from one of his companions, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who marries a woman intending her wealth, Allah^-azwj will Make that wealth his (only) reliance (he loses Faith as reliance has to be upon Allah^-azwj)’.[314]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ لِجَمَالِهَا أَوْ مَالِهَا وُكِلَ إِلَى ذَلِكَ وَ إِذَا تَزَوَّجَهَا لِدِينِهَا رَزَقَهُ اللَّهُ الْجَمَالَ وَ الْمَالَ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from AL Fazl Bin ShAzaan, altogether from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the man marries the woman due to her beauty, or her wealth, he would be left alone to those (without attaining any of these), and when he marries her for her Religion, Allah^-azwj will Grace to him the beauty (in his wife) as well as the wealth’.[315]

باب كَرَاهِيَةِ تَزْوِيجِ الْعَاقِرِ

Chapter 14 – Abhorrence of marrying the barren

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا نَبِيَّ اللَّهِ إِنَّ لِي ابْنَةَ عَمٍّ قَدْ رَضِيتُ جَمَالَهَا وَ حُسْنَهَا وَ دِينَهَا وَ لَكِنَّهَا عَاقِرٌ فَقَالَ لَا تَزَوَّجْهَا إِنَّ يُوسُفَ بْنَ يَعْقُوبَ لَقِيَ أَخَاهُ فَقَالَ يَا أَخِي كَيْفَ اسْتَطَعْتَ أَنْ تَتَزَوَّجَ النِّسَاءَ بَعْدِي فَقَالَ إِنَّ أَبِي أَمَرَنِي وَ قَالَ إِنِ اسْتَطَعْتَ أَنْ تَكُونَ لَكَ ذُرِّيَّةٌ تُثْقِلُ الْأَرْضَ بِالتَّسْبِيحِ فَافْعَلْ

A number of our companions, from Ahmad Bin Muhammad and Sahl Bin Ziyad, altogether from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over to Rasool-Allah^-saww, so he said, ‘O Prophet^-saww of Allah^-azwj! I have a daughter of an uncle whose beauty I am pleased with, and her gracefulness, and her Religion, but she is barren’. So he^-saww said: ‘Do not marry her. Yusuf^-as Bin Yaqoub^-as met his^-as brother, so he^-asws said, ‘O my brother, how did you marry the women after me^-as?’ So he said, ‘My father^-as instructed me and said: ‘Try to the extent of your ability that there should be offspring for you who would make the earth heavy with the Glorification (of Allah^-azwj)’ So I did’. 

قَالَ فَجَاءَ رَجُلٌ مِنَ الْغَدِ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ لَهُ مِثْلَ ذَلِكَ فَقَالَ لَهُ تَزَوَّجْ سَوْءَاءَ وَلُوداً فَإِنِّي مُكَاثِرٌ بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَةِ قَالَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا السَّوْءَاءُ قَالَ الْقَبِيحَةُ .

He^-asws said: ‘A man came the next day to the Prophet^-saww, so he said similar to that. So he^-saww said to him: ‘Marry the child-bearing unfamiliar one, for I^-saww would express pride with you all with the community on the Day of Judgement’. So I said to Abu Abdullah^-asws, ‘What is the terrible one?’ He^-asws said: ‘The ugly one’.[316]

الْحَسَنُ بْنُ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَزَوَّجُوا بِكْراً وَلُوداً وَ لَا تَزَوَّجُوا حَسْنَاءَ جَمِيلَةً عَاقِراً فَإِنِّي أُبَاهِي بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَةِ .

Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Marry a virgin (or) a child-bearer, and do not marry for the looks, nor a barren, for I^-saww would be priding with you among the communities, on the Day of Judgement’.[317]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَحْمَدَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ عَمَّنْ حَدَّثَهُ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قِلَّةَ وُلْدِي وَ أَنَّهُ لَا وَلَدَ لِي فَقَالَ لِي إِذَا أَتَيْتَ الْعِرَاقَ فَتَزَوَّجِ امْرَأَةً وَ لَا عَلَيْكَ أَنْ تَكُونَ سَوْءَاءَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا السَّوْءَاءُ قَالَ امْرَأَةٌ فِيهَا قُبْحٌ فَإِنَّهُنَّ أَكْثَرُ أَوْلَاداً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ahmad Bin Abdul Rahman, from Ismail Bin Abdul Khaliq, from the one who narrated it who said,

‘I complained to Abu Abdullah^-asws of the scarcity of my children, and it was such that there were no children for me. So he^-asws said: ‘When you go over to Al-Iraq, so marry a woman and do not (worry) upon yourself if she happens to be ugly’. I said, ‘May I be sacrificed for you^-asws, and what is the ‘ugly’?’ He^-asws said: ‘A woman in whom is an ugliness, for they tend to bear abundant children’.[318]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ سَعِيدٍ الرَّقِّيِّ قَالَ حَدَّثَنِي سُلَيْمَانُ بْنُ جَعْفَرٍ الْجَعْفَرِيُّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِرَجُلٍ تَزَوَّجْهَا سَوْءَاءَ وَلُوداً وَ لَا تَزَوَّجْهَا حَسْنَاءَ عَاقِراً فَإِنِّي مُبَاهٍ بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَةِ أَ وَ مَا عَلِمْتَ أَنَّ الْوِلْدَانَ تَحْتَ الْعَرْشِ يَسْتَغْفِرُونَ لآِبَائِهِمْ يَحْضُنُهُمْ إِبْرَاهِيمُ وَ تُرَبِّيهِمْ سَارَةُ فِي جَبَلٍ مِنْ مِسْكٍ وَ عَنْبَرٍ وَ زَعْفَرَانٍ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Saeed Al Raqqy, from Suleyman Bin Ja’far Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having said: ‘Rasool-Allah^-saww said to a man: ‘Marry ‘سَوْءَاءَ’ the child-bearing one, but do not marry a good looking barren woman, for I^-saww would be priding with you all (among) the communities on the Day of Judgement; or do you not know that the children are seeking Forgiveness for their parents beneath the Throne. Ibrahim^-as is cuddling them and Sarah^-as is nourishing them in a mountain of Musk and Amber and Saffron’.[319]

باب فَضْلِ الْأَبْكَارِ

Chapter 15 – Merits of the Virgins

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَزَوَّجُوا الْأَبْكَارَ فَإِنَّهُنَّ أَطْيَبُ شَيْ‏ءٍ أَفْوَاهاً

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, from Ibn Mahboub, from Ali Bin Raib, from Abdul A’ala Bin Ayn a slave of the progeny of Saam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Marry the virgins for they are the finest of the mouths’.

وَ فِي حَدِيثٍ آخَرَ وَ أَنْشَفُهُ أَرْحَاماً وَ أَدَرُّ شَيْ‏ءٍ أَخْلَافاً وَ أَفْتَحُ شَيْ‏ءٍ أَرْحَاماً أَ مَا عَلِمْتُمْ أَنِّي أُبَاهِي بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَةِ حَتَّى بِالسِّقْطِ يَظَلُّ مُحْبَنْطِئاً عَلَى بَابِ الْجَنَّةِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ ادْخُلِ الْجَنَّةَ فَيَقُولُ لَا أَدْخُلُ حَتَّى يَدْخُلَ أَبَوَايَ قَبْلِي فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لِمَلَكٍ مِنَ الْمَلَائِكَةِ ائْتِنِي بِأَبَوَيْهِ فَيَأْمُرُ بِهِمَا إِلَى الْجَنَّةِ فَيَقُولُ هَذَا بِفَضْلِ رَحْمَتِي لَكَ .

And in another Hadeeth, ‘He^-saww said): ‘And toughest of the wombs, and roundest of the behinds, and open wombs (for child-birth). Do you not know that I^-saww would be priding with you (among) the communities on the Day of Judgement, even with the miscarried child remaining at the Door of the Paradise. So Allah^-azwj Mighty and Majestic would be Saying: “Enter the Paradise!” So it would be saying, ‘I shall not enter until my parents enter before me’. So Allah^-azwj Blessed and High would be Saying to an Angel from the Angels: “Come to Me^-azwj with its parents”. So He^-azwj would be Commanding with both of them to the Paradise, and He^-azwj would be Saying: “This is by the Grace of My^-azwj Mercy to you”’.[320]

باب مَا يُسْتَدَلُّ بِهِ مِنَ الْمَرْأَةِ عَلَى الْمَحْمَدَةِ

Chapter 16 – What the praiseworthiness is evidenced by from the the woman

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ عَلَيْكُمْ بِذَوَاتِ الْأَوْرَاكِ فَإِنَّهُنَّ أَنْجَبُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Al Mugheira,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I heard him^-asws saying: ‘It is upon you (to marry the women) with the (large) hips for they are the most child-bearing’.[321] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مَالِكِ بْنِ أَشْيَمَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) تَزَوَّجُوا سَمْرَاءَ عَيْنَاءَ عَجْزَاءَ مَرْبُوعَةً فَإِنْ كَرِهْتَهَا فَعَلَيَّ مَهْرُهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Mallik Bin Asheym, from one of his men,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Marry a brunette, of large eyes (and) buttocks, of a medium stature, so if you dislike her, then her dowry would be upon me^-asws’.[322]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ لِيَ الرِّضَا ( عليه السلام ) إِذَا نَكَحْتَ فَانْكِحْ عَجْزَاءَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah who said,

‘Al-Reza^-asws said to me: ‘Whenever you marry, so marry a (woman with) large buttocks’.[323]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَ الْحَدِيثَ قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) إِذَا أَرَادَ تَزْوِيجَ امْرَأَةٍ بَعَثَ مَنْ يَنْظُرُ إِلَيْهَا وَ يَقُولُ لِلْمَبْعُوثَةِ شَمِّي لِيتَهَا فَإِنْ طَابَ لِيتُهَا طَابَ عَرْفُهَا وَ انْظُرِي كَعْبَهَا فَإِنْ دَرِمَ كَعْبُهَا عَظُمَ كَعْثَبُهَا .

A number of our companions, from Ahmad Bin Abu Abdullah, from one of our companions raising the Hadeeth,

‘He^-asws said: ‘Whenever the Prophet^-saww intended to marry a woman, sent over a woman to look at her and he^-saww was saying to the sent woman: ‘Smell her neck, for if her neck is good her customary habits would be good, and look at her heels, for if her heels are trim her knees would be large’.[324]

أَحْمَدُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَخِيهِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنِّي جَرَّبْتُ جَوَارِيَ بَيْضَاءَ وَ أَدْمَاءَ فَكَانَ بَيْنَهُنَّ بَوْنٌ .

Ahmad, from his father, from Ali Bin Al No’man, from his brother, from Dawood Bin Al Noman, from Abu Ayoub Al Khazaz,

(It has been narrated) from Abu Abdullah^-asws  having said: ‘I^-asws put to test the white slave girls and black, and there was a disparity between the two’. (different qualities)[325]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مِنْ سَعَادَةِ الرَّجُلِ أَنْ يَكْشِفَ الثَّوْبَ عَنِ امْرَأَةٍ بَيْضَاءَ .

A number of our companions, from Sahl Bin Ziyad, from Bakr Bin Salih, from one of his companions,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘From the happiness of the man is that he moves aside the veil of a woman and finds her white’.[326]

سَهْلٌ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مَالِكِ بْنِ أَشْيَمَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) تَزَوَّجْهَا عَيْنَاءَ سَمْرَاءَ عَجْزَاءَ مَرْبُوعَةً فَإِنْ كَرِهْتَهَا فَعَلَيَّ الصَّدَاقُ .

Sahl, from Bakr Bin Salih, from Malik Bin Asheym, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Marry her (for her) large eyes, brunette (colour), (large) buttocks, medium stature, so if you dislike her, upon me^-asws would be the dower’.[327]

باب نَادِرٌ

Chapter 17 – Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَرْأَةُ الْجَمِيلَةُ تَقْطَعُ الْبَلْغَمَ وَ الْمَرْأَةُ السَّوْءَاءُ تُهَيِّجُ الْمِرَّةَ السَّوْدَاءَ .

Muhammad Bin Yahya, from Muhammad Bin Abu Al Qasim, from his father,

(It has been narrated) raising it from Abu Abdullah^-asws having said: ‘The beautiful woman cuts the phlegm and the terrible woman stirs the black bile’.[328]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ شَكَا إِلَيْهِ الْبَلْغَمَ فَقَالَ أَ مَا لَكَ جَارِيَةٌ تُضْحِكُكَ قَالَ قُلْتُ لَا قَالَ فَاتَّخِذْهَا فَإِنَّ ذَلِكَ يَقْطَعُ الْبَلْغَمَ .

Al Husayn Bin Muhammad, from Al Sayyari, from Ali Bin Muhammad, from Muhammad Bin Abdul Hameed, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws, whom he had complained to of the phlegm. So he^-asws said: ‘Is there a slave girl for you making you laugh?’ He said, ‘I said, ‘No’. He^-asws said: ‘So take her, for that would cut down the phlegm’.[329]

باب أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ لِلنَّاسِ شَكْلَهُمْ

Chapter 18 – Allah^-azwj Blessed and High Created for the people their forms

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى النَّبِيَّ ( صلى الله عليه وآله ) رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي أَحْمِلُ أَعْظَمَ مَا يَحْمِلُ الرِّجَالُ فَهَلْ يَصْلُحُ لِي أَنْ آتِيَ بَعْضَ مَا لِي مِنَ الْبَهَائِمِ نَاقَةً أَوْ حِمَارَةً فَإِنَّ النِّسَاءَ لَا يَقْوَيْنَ عَلَى مَا عِنْدِي فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَخْلُقْكَ حَتَّى خَلَقَ لَكَ مَا يَحْتَمِلُكَ مِنْ شَكْلِكَ

Ali Bin Ibrahim, from Salih Bin Abu Hammad, from Haroun Bin Muslim, from Bureyd Bin Muawiya,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man came over to the Prophet^-saww, so he said, ‘O Rasool-Allah^-saww! I bear greater than what the men bear, so is it correct for me that I go to some of what is for me from the beasts, a she-camel or a donkey, for the women are not strong enough upon what is with me?’ Rasool-Allah^-saww said: Allah^-azwj Blessed and High did not Create you until He^-azwj Created for you from your shape, what can bear you’.

فَانْصَرَفَ الرَّجُلُ وَ لَمْ يَلْبَثْ أَنْ عَادَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهُ مِثْلَ مَقَالَتِهِ فِي أَوَّلِ مَرَّةٍ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَأَيْنَ أَنْتَ مِنَ السَّوْدَاءِ العَنَطْنَطَةِ قَالَ فَانْصَرَفَ الرَّجُلُ فَلَمْ يَلْبَثْ أَنْ عَادَ فَقَالَ يَا رَسُولَ اللَّهِ أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ حَقّاً إِنِّي طَلَبْتُ مَا أَمَرْتَنِي بِهِ فَوَقَعْتُ عَلَى شَكْلِي مِمَّا يَحْتَمِلُنِي وَ قَدْ أَقْنَعَنِي ذَلِكَ .

So the man left and it was not long before he returned to Rasool-Allah^-saww, so he said to him similar to what his words were the first time. So Rasool-Allah^-saww said to him: ‘So where are you from the black (woman), the long-necked one and a healthy body?’ He^-asws said: ‘So the man left, and it was not long before he returned, so he said, ‘O Rasool-Allah^-saww! I hereby testify that you^-saww are Rasool-Allah^-saww, truly! I sought what you^-saww had ordered me with, so she happened to be upon my shape from what could bear me, and that has sufficed me’.[330]

باب مَا يُسْتَحَبُّ مِنْ تَزْوِيجِ النِّسَاءِ عِنْدَ بُلُوغِهِنَّ وَ تَحْصِينِهِنَّ بِالْأَزْوَاجِ

Chapter 19 – What is reckoned from the marriages of the women during their puberty, and fortifying them with the marriage

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ سَعَادَةِ الْمَرْءِ أَنْ لَا تَطْمَثَ ابْنَتُهُ فِي بَيْتِهِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘From the happiness of the man is that his daughter (does not) experience (her first) menses in his house’.[331]

بَعْضُ أَصْحَابِنَا سَقَطَ عَنِّي إِسْنَادُهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَتْرُكْ شَيْئاً مِمَّا يُحْتَاجُ إِلَيْهِ إِلَّا عَلَّمَهُ نَبِيَّهُ ( صلى الله عليه وآله ) فَكَانَ مِنْ تَعْلِيمِهِ إِيَّاهُ أَنَّهُ صَعِدَ الْمِنْبَرَ ذَاتَ يَوْمٍ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ جَبْرَئِيلَ أَتَانِي عَنِ اللَّطِيفِ الْخَبِيرِ فَقَالَ إِنَّ الْأَبْكَارَ بِمَنْزِلَةِ الثَّمَرِ عَلَى الشَّجَرِ إِذَا أَدْرَكَ ثَمَرُهُ فَلَمْ يُجْتَنَى أَفْسَدَتْهُ الشَّمْسُ وَ نَثَرَتْهُ الرِّيَاحُ وَ كَذَلِكَ الْأَبْكَارُ إِذَا أَدْرَكْنَ مَا يُدْرِكُ النِّسَاءُ فَلَيْسَ لَهُنَّ دَوَاءٌ إِلَّا الْبُعُولَةُ وَ إِلَّا لَمْ يُؤْمَنْ عَلَيْهِنَّ الْفَسَادُ لِأَنَّهُنَّ بَشَرٌ

One of our companions, his chain having dropped from me,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic did not neglect anything from what is needed to except that He^-azwj Taught it to His^-azwj Prophet^-saww. So, from His^-azwj Teaching him^-saww was that he^-saww ascended the Pulpit one day, so he^-saww Praised Allah^-azwj and Extolled Him^-azwj, then said: ‘O you people! Jibraeel^-saww came unto me^-saww from the Subtle, the All-Knowing, so he^-as said: ‘The virgins are at the status of the fruit upon the tree. When the fruits ripen and if you do not pick them, they would be spoilt by the sun and scattered by the flowing wind; and similar to that are the virgins, when they become aware what the women are aware of, so there is no cure for them except for the husband, or else there is no safety upon them from the spoiling, for they are human beings’.

قَالَ فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ فَمَنْ نُزَوِّجُ فَقَالَ الْأَكْفَاءَ فَقَالَ يَا رَسُولَ اللَّهِ وَ مَنِ الْأَكْفَاءُ فَقَالَ الْمُؤْمِنُونَ بَعْضُهُمْ أَكْفَاءُ بَعْضٍ الْمُؤْمِنُونَ بَعْضُهُمْ أَكْفَاءُ بَعْضٍ .

He^-asws said: ‘So a man stood up to him^-saww and he said, ‘O Rasool-Allah^-saww! So whom they should marry?’ So he^-saww said: ‘To their matches (nobles ones)’. So he said, ‘O Rasool-Allah^-saww! And who are their matches?’ So he^-saww said: ‘Some of the Believers are the matches of some other! Some of the Believers are matches of some other!’[332]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ خَلَقَ حَوَّاءَ مِنْ آدَمَ فَهِمَّةُ النِّسَاءِ الرِّجَالُ فَحَصِّنُوهُنَّ فِي الْبُيُوتِ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Abdul Rahman Bin Sayaba,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Created Hawwa^-as from Adam^-as, so the keenness of the women are the men, therefore fortify them in the houses’.[333]

أَبَانٌ عَنِ الْوَاسِطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ خَلَقَ آدَمَ ( عليه السلام ) مِنَ الْمَاءِ وَ الطِّينِ فَهِمَّةُ ابْنِ آدَمَ فِي الْمَاءِ وَ الطِّينِ وَ خَلَقَ حَوَّاءَ مِنْ آدَمَ فَهِمَّةُ النِّسَاءِ فِي الرِّجَالِ فَحَصِّنُوهُنَّ فِي الْبُيُوتِ .

Aban, from Al Wasity,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Created Adam^-as from the water and the clay, so the keenness of the son of Adam^-as is in the water and the clay; and Created Hawwa^-as for Adam^-as, so the keenness of the women is in the men, therefore fortify them in the houses’.[334]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي بَعْضِ كَلَامِهِ إِنَّ السِّبَاعَ هَمُّهَا بُطُونُهَا وَ إِنَّ النِّسَاءَ هَمُّهُنَّ الرِّجَالُ .

Ali Bin Muhammad, from Ibn Jamhour, from his father, raising it, said,

‘Amir Al-Momineen^-asws said in one of his^-asws speeches that the wild animal, their keenness is their bellies, and the women, their keenness is the men’.[335]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) خُلِقَ الرِّجَالُ مِنَ الْأَرْضِ وَ إِنَّمَا هَمُّهُمْ فِي الْأَرْضِ وَ خُلِقَتِ الْمَرْأَةُ مِنَ الرِّجَالِ وَ إِنَّمَا هَمُّهَا فِي الرِّجَالِ احْبِسُوا نِسَاءَكُمْ يَا مَعَاشِرَ الرِّجَالِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Wahab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The creation of the men is from the earth and rather their keenness is in the earth, and the creation of the women is for the men, and rather their keenness is in the men. Fortify your women, O group of the men!’.[336]

أَبُو عَبْدِ اللَّهِ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ جَعْفَرِ بْنِ عَنْبَسَةَ عَنْ عُبَادَةَ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) وَ أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَمَّنْ حَدَّثَهُ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ  أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رِسَالَتِهِ إِلَى الْحَسَنِ ( عليه السلام ) إِيَّاكَ وَ مُشَاوَرَةَ النِّسَاءِ فَإِنَّ رَأْيَهُنَّ إِلَى الْأَفْنِ وَ عَزْمَهُنَّ إِلَى الْوَهْنِ وَ اكْفُفْ عَلَيْهِنَّ مِنْ أَبْصَارِهِنَّ بِحِجَابِكَ إِيَاهُنَّ فَإِنَّ شِدَّةَ الْحِجَابِ خَيْرٌ لَكَ وَ لَهُنَّ مِنَ الِارْتِيَابِ وَ لَيْسَ خُرُوجُهُنَّ بِأَشَدَّ مِنْ دُخُولِ مَنْ لَا تَثِقُ بِهِ عَلَيْهِنَّ فَإِنِ اسْتَطَعْتَ أَنْ لَا يَعْرِفْنَ غَيْرَكَ مِنَ الرِّجَالِ فَافْعَلْ .

Abu Abdullah Al Ashary, from one of our companions, from Ja’far Bin Anbasa, from Ubada Bin Ziyad, from Amro Bin Abu Al Miqdam, from Abu Ja’far^-asws; and Ahmad Bin Muhammad Al Aasimy, from the one who narrated it, from Moalla Bin Muhammad, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said regarding his^-asws letter to Al-Hassan^-asws: ‘Beware of consulting the women, for their opinion leads to the annihilation, and their determination leads to the weakness, and restrain yourself from their gaze by your veiling from them, for the intense veiling is better for you and for them than the doubts, and their exit (from the house) is not more difficult than the entry of the one whom they cannot be relied upon to be with. So if you are able that no one other than you from the men can know them, so do it’.

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْحُسَيْنِيِّ عَنْ عَلِيِّ بْنِ عَبْدَكٍ عَنِ الْحَسَنِ بْنِ ظَرِيفِ بْنِ نَاصِحٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) مِثْلَهُ إِلَّا أَنَّهُ قَالَ كَتَبَ بِهَذِهِ الرِّسَالَةِ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى ابْنِهِ مُحَمَّدِ [بْنِ الْحَنَفِيَّةِ] .

Ahmad Bin Muhammad Bin Saeed, from Ja’far Bin Muhammad Al Husayni, from Ali Bin Abdak, from Al Hassan Bin Zareyf Bin Nasih, from Al Husayn Bin Ulwan, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata,

from Amir Al-Momineen^-asws, similar to it, except that he said that Amir Al-Momineen^-asws wrote this letter to his^-asws son Muhammad (Bin Al-Hanafiyya)’.[337]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ نُوحِ بْنِ شُعَيْبٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا أَتَاهُ خَتَنُهُ عَلَى ابْنَتِهِ أَوْ عَلَى أُخْتِهِ بَسَطَ لَهُ رِدَاءَهُ ثُمَّ أَجْلَسَهُ ثُمَّ يَقُولُ مَرْحَباً بِمَنْ كَفَى الْمَئُونَةَ وَ سَتَرَ الْعَوْرَةَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Nuh Bin Shuayb, raising it, said,

‘Abu Abdullah^-asws said: ‘Ali^-asws Bin Al-Husayn^-asws would spread his^-asws own gown as a furnishing when a husband of his daughter or sister would come (to see him) and  then would make him to be seated, then he^-asws would be saying: ‘Welcome to the one who suffices the needs and veils the privacy’.[338]

باب فَضْلِ شَهْوَةِ النِّسَاءِ عَلَى شَهْوَةِ الرِّجَالِ

Chapter 20 – The superiority of the desires of the women over the desires of the men

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) خَلَقَ اللَّهُ الشَّهْوَةَ عَشَرَةَ أَجْزَاءٍ فَجَعَلَ تِسْعَةَ أَجْزَاءٍ فِي النِّسَاءِ وَ جُزْءاً وَاحِداً فِي الرِّجَالِ وَ لَوْ لَا مَا جَعَلَ اللَّهُ فِيهِنَّ مِنَ الْحَيَاءِ عَلَى قَدْرِ أَجْزَاءِ الشَّهْوَةِ لَكَانَ لِكُلِّ رَجُلٍ تِسْعُ نِسْوَةٍ مُتَعَلِّقَاتٍ بِهِ.

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husay Bin Saeed, from Al Husayn Bin Ulwan, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata who said,

‘Amir Al-Momineen^-asws said: ‘Allah^-azwj Created the desires to be of ten-parts. So He^-azwj Made nine parts to be in the women and one part to be in the men; and had Allah^-azwj not Made the shyness to be in them upon a measurement of the parts of the desires (9 out of 10), there would have been nine women for every man, attaching themselves with him’.[339]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَمَّنْ حَدَّثَهُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ جَعَلَ لِلْمَرْأَةِ صَبْرَ عَشَرَةِ رِجَالٍ فَإِذَا هَاجَتْ كَانَتْ لَهَا قُوَّةُ شَهْوَةِ عَشَرَةِ رِجَالٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from the one who narrated it, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Made the patience of ten men to be for the woman. So whenever she is excited, there would be for her the strength of desire of ten men’.[340]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ ضُرَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ النِّسَاءَ أُعْطِينَ بُضْعَ اثْنَيْ عَشَرَ وَ صَبْرَ اثْنَيْ عَشَرَ .

A number of our companions, from Ahmad Bin Muhammad Bi nIsa, from Muhammad Bin Sinan, from Abu Khalid Al Qammat, from Zureys,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying that the women have been Given twelve (parts of) desires and twelve (parts of) patience’.[341]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ ضُرَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النِّسَاءَ أُعْطِينَ بُضْعَ اثْنَيْ عَشَرَ وَ صَبْرَ اثْنَيْ عَشَرَ .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Zureys,

(It has been narrated) from Abu Abdullah^-asws that the women have been Given twelve (parts of) desires and twelve (parts of) patience’.[342]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فُضِّلَتِ الْمَرْأَةُ عَلَى الرَّجُلِ بِتِسْعَةٍ وَ تِسْعِينَ مِنَ اللَّذَّةِ وَ لَكِنَّ اللَّهَ أَلْقَى عَلَيْهِنَّ الْحَيَاءَ.

Muhammad Bin Yahya, from one of his companions, from Marwak Bin Ubeyd, from Zur’at Bin Muhammad, from Sama’at Bin Mihran, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘Women have an additional ninety nine part enjoyment above men, but Allah^-azwj has Attached the shyness to be upon them’.[343]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ جَعَلَ لِلْمَرْأَةِ أَنْ تَصْبِرَ صَبْرَ عَشَرَةِ رِجَالٍ فَإِذَا حَصَلَتْ زَادَهَا قُوَّةَ عَشَرَةِ رِجَالٍ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Caused for the woman that she would observe the patience of ten men. So when she is aroused, her strength (of desire) increases to that of ten men’.[344]

---

[1] Al Kafi – V 5 – The Book of Subsistence Ch 118 H 1

[2] Al Kafi – V 5 – The Book of Subsistence Ch 118 H 2

[3] Al Kafi – V 5 – The Book of Subsistence Ch 118 H 3

[4] Al Kafi – V 5 – The Book of Subsistence Ch 118 H 4

[5] Al Kafi – V 5 – The Book of Subsistence Ch 119 H 1

[6] Al Kafi – V 5 – The Book of Subsistence Ch 119 H 2

[7] Al Kafi – V 5 – The Book of Subsistence Ch 119 H 3

[8] Al Kafi – V 5 – The Book of Subsistence Ch 120 H 1

[9] Al Kafi – V 5 – The Book of Subsistence Ch 120 H 2

[10] Al Kafi – V 5 – The Book of Subsistence Ch 120 H 3

[11] Al Kafi – V 5 – The Book of Subsistence Ch 120 H 4

[12] Al Kafi – V 5 – The Book of Subsistence Ch 120 H 5

[13] Al Kafi – V 5 – The Book of Subsistence Ch 120 H 6

[14] Al Kafi – V 5 – The Book of Subsistence Ch 121 H 1

[15] Al Kafi – V 5 – The Book of Subsistence Ch 121 H 2

[16] Al Kafi – V 5 – The Book of Subsistence Ch 121 H 3

[17] Al Kafi – V 5 – The Book of Subsistence Ch 122 H 1

[18] Al Kafi – V 5 – The Book of Subsistence Ch 122 H 2

[19] Al Kafi – V 5 – The Book of Subsistence Ch 122 H 3

[20] Al Kafi – V 5 – The Book of Subsistence Ch 122 H 4

[21] Al Kafi – V 5 – The Book of Subsistence Ch 122 H 5

[22] Al Kafi – V 5 – The Book of Subsistence Ch 122 H 6

[23] Al Kafi – V 5 – The Book of Subsistence Ch 122 H 7

[24] Al Kafi – V 5 – The Book of Subsistence Ch 122 H 8

[25] Al Kafi – V 5 – The Book of Subsistence Ch 123 H 1

[26] Al Kafi – V 5 – The Book of Subsistence Ch 123 H 2

[27] Al Kafi – V 5 – The Book of Subsistence Ch 123 H 3

[28] Al Kafi – V 5 – The Book of Subsistence Ch 123 H 4

[29] Al Kafi – V 5 – The Book of Subsistence Ch 123 H 5

[30] Al Kafi – V 5 – The Book of Subsistence Ch 123 H 6

[31] Al Kafi – V 5 – The Book of Subsistence Ch 123 H 7

[32] Al Kafi – V 5 – The Book of Subsistence Ch 124 H 1

[33] Al Kafi – V 5 – The Book of Subsistence Ch 124 H 2

[34] Al Kafi – V 5 – The Book of Subsistence Ch 125 H 1

[35] Al Kafi – V 5 – The Book of Subsistence Ch 125 H 2

[36] Al Kafi – V 5 – The Book of Subsistence Ch 125 H 3

[37] Al Kafi – V 5 – The Book of Subsistence Ch 125 H 4

[38] Al Kafi – V 5 – The Book of Subsistence Ch 125 H 5

[39] Al Kafi – V 5 – The Book of Subsistence Ch 125 H 6

[40] Al Kafi – V 5 – The Book of Subsistence Ch 125 H 7

[41] Al Kafi – V 5 – The Book of Subsistence Ch 125 H 8

[42] Al Kafi – V 5 – The Book of Subsistence Ch 125 H 9

[43] Al Kafi – V 5 – The Book of Subsistence Ch 126 H 1

[44] Al Kafi – V 5 – The Book of Subsistence Ch 126 H 2

[45] Al Kafi – V 5 – The Book of Subsistence Ch 126 H 3

[46] Al Kafi – V 5 – The Book of Subsistence Ch 126 H 4

[47] Al Kafi – V 5 – The Book of Subsistence Ch 126 H 5

[48] Al Kafi – V 5 – The Book of Subsistence Ch 126 H 6

[49] Al Kafi – V 5 – The Book of Subsistence Ch 126 H 7

[50] Al Kafi – V 5 – The Book of Subsistence Ch 126 H 8

[51] Al Kafi – V 5 – The Book of Subsistence Ch 126 H 9

[52] Al Kafi – V 5 – The Book of Subsistence Ch 126 H 10

[53] Al Kafi – V 5 – The Book of Subsistence Ch 127 H 1

[54] Al Kafi – V 5 – The Book of Subsistence Ch 127 H 2

[55] Al Kafi – V 5 – The Book of Subsistence Ch 127 H 3

[56] Al Kafi – V 5 – The Book of Subsistence Ch 127 H 4

[57] Al Kafi – V 5 – The Book of Subsistence Ch 127 H 5

[58] Al Kafi – V 5 – The Book of Subsistence Ch 127 H 6

[59] Al Kafi – V 5 – The Book of Subsistence Ch 128 H 1

[60] Al Kafi – V 5 – The Book of Subsistence Ch 128 H 2

[61] Al Kafi – V 5 – The Book of Subsistence Ch 128 H 3

[62] Al Kafi – V 5 – The Book of Subsistence Ch 128 H 4

[63] Al Kafi – V 5 – The Book of Subsistence Ch 129 H 1

[64] Al Kafi – V 5 – The Book of Subsistence Ch 129 H 2

[65] Al Kafi – V 5 – The Book of Subsistence Ch 129 H 3

[66] Al Kafi – V 5 – The Book of Subsistence Ch 129 H 4

[67] Al Kafi – V 5 – The Book of Subsistence Ch 129 H 5

[68] Al Kafi – V 5 – The Book of Subsistence Ch 130 H 1

[69] Al Kafi – V 5 – The Book of Subsistence Ch 130 H 2

[70] Al Kafi – V 5 – The Book of Subsistence Ch 130 H 3

[71] Al Kafi – V 5 – The Book of Subsistence Ch 131 H 1

[72] Al Kafi – V 5 – The Book of Subsistence Ch 131 H 2

[73] Al Kafi – V 5 – The Book of Subsistence Ch 131 H 3

[74] Al Kafi – V 5 – The Book of Subsistence Ch 131 H 4

[75] Al Kafi – V 5 – The Book of Subsistence Ch 131 H 5

[76] Al Kafi – V 5 – The Book of Subsistence Ch 131 H 6

[77] Al Kafi – V 5 – The Book of Subsistence Ch 131 H 7

[78] Al Kafi – V 5 – The Book of Subsistence Ch 131 H 8

[79] Al Kafi – V 5 – The Book of Subsistence Ch 131 H 9

[80] Al Kafi – V 5 – The Book of Subsistence Ch 131 H 10

[81] Al Kafi – V 5 – The Book of Subsistence Ch 132 H 1

[82] Al Kafi – V 5 – The Book of Subsistence Ch 132 H 2

[83] Al Kafi – V 5 – The Book of Subsistence Ch 132 H 3

[84] Al Kafi – V 5 – The Book of Subsistence Ch 133 H 1

[85] Al Kafi – V 5 – The Book of Subsistence Ch 133 H 2

[86] Al Kafi – V 5 – The Book of Subsistence Ch 133 H 3

[87] Al Kafi – V 5 – The Book of Subsistence Ch 133 H 4

[88] Al Kafi – V 5 – The Book of Subsistence Ch 133 H 5

[89] Al Kafi – V 5 – The Book of Subsistence Ch 133 H 6

[90] Al Kafi – V 5 – The Book of Subsistence Ch 133 H 7

[91] Al Kafi – V 5 – The Book of Subsistence Ch 133 H 8

[92] Al Kafi – V 5 – The Book of Subsistence Ch 133 H 9

[93] Al Kafi – V 5 – The Book of Subsistence Ch 134 H 1

[94] Al Kafi – V 5 – The Book of Subsistence Ch 134 H 2

[95] Al Kafi – V 5 – The Book of Subsistence Ch 134 H 3

[96] Al Kafi – V 5 – The Book of Subsistence Ch 134 H 4

[97] Al Kafi – V 5 – The Book of Subsistence Ch 134 H 5

[98] Al Kafi – V 5 – The Book of Subsistence Ch 135 H 1

[99] Al Kafi – V 5 – The Book of Subsistence Ch 135 H 2

[100] Al Kafi – V 5 – The Book of Subsistence Ch 135 H 3

[101] Al Kafi – V 5 – The Book of Subsistence Ch 135 H 4

[102] Al Kafi – V 5 – The Book of Subsistence Ch 135 H 5

[103] Al Kafi – V 5 – The Book of Subsistence Ch 135 H 6

[104] Al Kafi – V 5 – The Book of Subsistence Ch 136 H 1

[105] Al Kafi – V 5 – The Book of Subsistence Ch 136 H 2

[106] Al Kafi – V 5 – The Book of Subsistence Ch 136 H 3

[107] Al Kafi – V 5 – The Book of Subsistence Ch 136 H 4

[108] Al Kafi – V 5 – The Book of Subsistence Ch 136 H 5

[109] Al Kafi – V 5 – The Book of Subsistence Ch 136 H 6

[110] Al Kafi – V 5 – The Book of Subsistence Ch 137 H 1

[111] Al Kafi – V 5 – The Book of Subsistence Ch 137 H 2

[112] Al Kafi – V 5 – The Book of Subsistence Ch 137 H 3

[113] Al Kafi – V 5 – The Book of Subsistence Ch 137 H 4

[114] Al Kafi – V 5 – The Book of Subsistence Ch 137 H 5

[115] Al Kafi – V 5 – The Book of Subsistence Ch 137 H 6

[116] Al Kafi – V 5 – The Book of Subsistence Ch 137 H 7

[117] Al Kafi – V 5 – The Book of Subsistence Ch 137 H 8

[118] Al Kafi – V 5 – The Book of Subsistence Ch 137 H 9

[119] Al Kafi – V 5 – The Book of Subsistence Ch 137 H 10

[120] Al Kafi – V 5 – The Book of Subsistence Ch 137 H 11

[121] Al Kafi – V 5 – The Book of Subsistence Ch 138 H 1

[122] Al Kafi – V 5 – The Book of Subsistence Ch 138 H 2

[123] Al Kafi – V 5 – The Book of Subsistence Ch 138 H 3

[124] Al Kafi – V 5 – The Book of Subsistence Ch 138 H 4

[125] Al Kafi – V 5 – The Book of Subsistence Ch 138 H 5

[126] Al Kafi – V 5 – The Book of Subsistence Ch 138 H 1

[127] Al Kafi – V 5 – The Book of Subsistence Ch 138 H 2

[128] Al Kafi – V 5 – The Book of Subsistence Ch 138 H 3

[129] Al Kafi – V 5 – The Book of Subsistence Ch 138 H 4

[130] Al Kafi – V 5 – The Book of Subsistence Ch 138 H 5

[131] Al Kafi – V 5 – The Book of Subsistence Ch 139 H 1

[132] Al Kafi – V 5 – The Book of Subsistence Ch 139 H 2

[133] Al Kafi – V 5 – The Book of Subsistence Ch 139 H 3

[134] Al Kafi – V 5 – The Book of Subsistence Ch 139 H 4

[135] Al Kafi – V 5 – The Book of Subsistence Ch 139 H 5

[136] Al Kafi – V 5 – The Book of Subsistence Ch 140 H 1

[137] Al Kafi – V 5 – The Book of Subsistence Ch 140 H 2

[138] Al Kafi – V 5 – The Book of Subsistence Ch 141 H 1

[139] Al Kafi – V 5 – The Book of Subsistence Ch 142 H 2

[140] Al Kafi – V 5 – The Book of Subsistence Ch 143 H 1

[141] Al Kafi – V 5 – The Book of Subsistence Ch 144 H 1

[142] Al Kafi – V 5 – The Book of Subsistence Ch 144 H 2

[143] Al Kafi – V 5 – The Book of Subsistence Ch 144 H 3

[144] Al Kafi – V 5 – The Book of Subsistence Ch 144 H 1

[145] Al Kafi – V 5 – The Book of Subsistence Ch 144 H 2

[146] Al Kafi – V 5 – The Book of Subsistence Ch 144 H 3

[147] Al Kafi – V 5 – The Book of Subsistence Ch 144 H 4

[148] Al Kafi – V 5 – The Book of Subsistence Ch 145 H 1

[149] Al Kafi – V 5 – The Book of Subsistence Ch 145 H 2

[150] Al Kafi – V 5 – The Book of Subsistence Ch 145 H 3

[151] Al Kafi – V 5 – The Book of Subsistence Ch 145 H 4

[152] Al Kafi – V 5 – The Book of Subsistence Ch 145 H 5

[153] Al Kafi – V 5 – The Book of Subsistence Ch 145 H 6

[154] Al Kafi – V 5 – The Book of Subsistence Ch 145 H 7

[155] Al Kafi – V 5 – The Book of Subsistence Ch 146 H 1

[156] Al Kafi – V 5 – The Book of Subsistence Ch 146 H 2

[157] Al Kafi – V 5 – The Book of Subsistence Ch 146 H 1

[158] Al Kafi – V 5 – The Book of Subsistence Ch 146 H 2

[159] Al Kafi – V 5 – The Book of Subsistence Ch 146 H 3

[160] Al Kafi – V 5 – The Book of Subsistence Ch 146 H 4

[161] Al Kafi – V 5 – The Book of Subsistence Ch 146 H 5

[162] Al Kafi – V 5 – The Book of Subsistence Ch 146 H 6

[163] Al Kafi – V 5 – The Book of Subsistence Ch 146 H 7

[164] Al Kafi – V 5 – The Book of Subsistence Ch 146 H 8

[165] Al Kafi – V 5 – The Book of Subsistence Ch 147 H 1

[166] Al Kafi – V 5 – The Book of Subsistence Ch 147 H 2

[167] Al Kafi – V 5 – The Book of Subsistence Ch 147 H 3

[168] Al Kafi – V 5 – The Book of Subsistence Ch 147 H 4

[169] Al Kafi – V 5 – The Book of Subsistence Ch 147 H 5

[170] Al Kafi – V 5 – The Book of Subsistence Ch 147 H 6

[171] Al Kafi – V 5 – The Book of Subsistence Ch 147 H 7

[172] Al Kafi – V 5 – The Book of Subsistence Ch 147 H 8

[173] Al Kafi – V 5 – The Book of Subsistence Ch 147 H 9

[174] Al Kafi – V 5 – The Book of Subsistence Ch 148 H 1

[175] Al Kafi – V 5 – The Book of Subsistence Ch 148 H 2

[176] Al Kafi – V 5 – The Book of Subsistence Ch 148 H 3

[177] Al Kafi – V 5 – The Book of Subsistence Ch 149 H 1

[178] Al Kafi – V 5 – The Book of Subsistence Ch 149 H 2

[179] Al Kafi – V 5 – The Book of Subsistence Ch 150 H 1

[180] Al Kafi – V 5 – The Book of Subsistence Ch 150 H 2

[181] Al Kafi – V 5 – The Book of Subsistence Ch 150 H 3

[182] Al Kafi – V 5 – The Book of Subsistence Ch 151 H 1

[183] Al Kafi – V 5 – The Book of Subsistence Ch 151 H 2

[184] Al Kafi – V 5 – The Book of Subsistence Ch 151 H 3

[185] Al Kafi – V 5 – The Book of Subsistence Ch 151 H 4

[186] Al Kafi – V 5 – The Book of Subsistence Ch 151 H 5

[187] Al Kafi – V 5 – The Book of Subsistence Ch 152 H 1

[188] Al Kafi – V 5 – The Book of Subsistence Ch 152 H 2

[189] Al Kafi – V 5 – The Book of Subsistence Ch 152 H 3

[190] Al Kafi – V 5 – The Book of Subsistence Ch 152 H 4

[191] Al Kafi – V 5 – The Book of Subsistence Ch 153 H 1

[192] Al Kafi – V 5 – The Book of Subsistence Ch 153 H 2

[193] Al Kafi – V 5 – The Book of Subsistence Ch 153 H 3

[194] Al Kafi – V 5 – The Book of Subsistence Ch 154 H 1

[195] Al Kafi – V 5 – The Book of Subsistence Ch 154 H 2

[196] Al Kafi – V 5 – The Book of Subsistence Ch 155 H 1

[197] Al Kafi – V 5 – The Book of Subsistence Ch 155 H 2

[198] Al Kafi – V 5 – The Book of Subsistence Ch 155 H 3

[199] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 1

[200] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 2

[201] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 3

[202] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 4

[203] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 5

[204] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 6

[205] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 7

[206] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 8

[207] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 9

[208] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 10

[209] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 11

[210] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 12

[211] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 13

[212] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 14

[213] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 15

[214] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 16

[215] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 17

[216] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 18

[217] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 19

[218] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 20

[219] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 21

[220] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 22

[221] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 23

[222] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 24

[223] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 25

[224] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 26

[225] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 27

[226] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 28

[227] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 29

[228] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 30

[229] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 31

[230] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 32

[231] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 33

[232] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 34

[233] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 35

[234] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 36

[235] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 37

[236] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 38

[237] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 39

[238] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 40

[239] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 41

[240] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 42

[241] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 43

[242] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 44

[243] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 45

[244] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 46

[245] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 47

[246] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 48

[247] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 49

[248] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 50

[249] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 51

[250] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 52

[251] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 53

[252] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 54

[253] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 55

[254] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 56

[255] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 57

[256] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 58

[257] Al Kafi – V 5 – The Book of Marriage Ch 1 H 1

[258] Al Kafi – V 5 – The Book of Marriage Ch 1 H 2

[259] Al Kafi – V 5 – The Book of Marriage Ch 1 H 3

[260] Al Kafi – V 5 – The Book of Marriage Ch 1 H 4

[261] Al Kafi – V 5 – The Book of Marriage Ch 1 H 5

[262] Al Kafi – V 5 – The Book of Marriage Ch 1 H 6

[263] Al Kafi – V 5 – The Book of Marriage Ch 1 H 7

[264] Al Kafi – V 5 – The Book of Marriage Ch 1 H 8

[265] Al Kafi – V 5 – The Book of Marriage Ch 1 H 9

[266] Al Kafi – V 5 – The Book of Marriage Ch 1 H 10

[267] Al Kafi – V 5 – The Book of Marriage Ch 2 H 1

[268] Al Kafi – V 5 – The Book of Marriage Ch 2 H 2

[269] Al Kafi – V 5 – The Book of Marriage Ch 3 H 1

[270] Al Kafi – V 5 – The Book of Marriage Ch 3 H 2

[271] Al Kafi – V 5 – The Book of Marriage Ch 3 H 3

[272] Al Kafi – V 5 – The Book of Marriage Ch 3 H 4

[273] Al Kafi – V 5 – The Book of Marriage Ch 4 H 1

[274] Al Kafi – V 5 – The Book of Marriage Ch 4 H 2

[275] Al Kafi – V 5 – The Book of Marriage Ch 4 H 3

[276] Al Kafi – V 5 – The Book of Marriage Ch 4 H 4

[277] Al Kafi – V 5 – The Book of Marriage Ch 4 H 5

[278] Al Kafi – V 5 – The Book of Marriage Ch 4 H 6

[279] Al Kafi – V 5 – The Book of Marriage Ch 4 H 7

[280] Al Kafi – V 5 – The Book of Marriage Ch 5 H 1

[281] Al Kafi – V 5 – The Book of Marriage Ch 5 H 2

[282] Al Kafi – V 5 – The Book of Marriage Ch 5 H 3

[283] Al Kafi – V 5 – The Book of Marriage Ch 6 H 1

[284] Al Kafi – V 5 – The Book of Marriage Ch 6 H 2

[285] Al Kafi – V 5 – The Book of Marriage Ch 6 H 3

[286] Al Kafi – V 5 – The Book of Marriage Ch 7 H 1

[287] Al Kafi – V 5 – The Book of Marriage Ch 7 H 2

[288] Al Kafi – V 5 – The Book of Marriage Ch 7 H 3

[289] Al Kafi – V 5 – The Book of Marriage Ch 7 H 4

[290] Al Kafi – V 5 – The Book of Marriage Ch 7 H 5

[291] Al Kafi – V 5 – The Book of Marriage Ch 7 H 6

[292] Al Kafi – V 5 – The Book of Marriage Ch 8 H 1

[293] Al Kafi – V 5 – The Book of Marriage Ch 9 H 1

[294] Al Kafi – V 5 – The Book of Marriage Ch 9 H 2

[295] Al Kafi – V 5 – The Book of Marriage Ch 9 H 3

[296] Al Kafi – V 5 – The Book of Marriage Ch 9 H 4

[297] Al Kafi – V 5 – The Book of Marriage Ch 9 H 5

[298] Al Kafi – V 5 – The Book of Marriage Ch 9 H 6

[299] Al Kafi – V 5 – The Book of Marriage Ch 9 H 7

[300] Al Kafi – V 5 – The Book of Marriage Ch 10 H 1

[301] Al Kafi – V 5 – The Book of Marriage Ch 10 H 2

[302] Al Kafi – V 5 – The Book of Marriage Ch 10 H 3

[303] Al Kafi – V 5 – The Book of Marriage Ch 10 H 4

[304] Al Kafi – V 5 – The Book of Marriage Ch 10 H 5

[305] Al Kafi – V 5 – The Book of Marriage Ch 10 H 6

[306] Al Kafi – V 5 – The Book of Marriage Ch 10 H 7

[307] Al Kafi – V 5 – The Book of Marriage Ch 11 H 1

[308] Al Kafi – V 5 – The Book of Marriage Ch 11 H 2

[309] Al Kafi – V 5 – The Book of Marriage Ch 12 H 1

[310] Al Kafi – V 5 – The Book of Marriage Ch 12 H 2

[311] Al Kafi – V 5 – The Book of Marriage Ch 12 H 3

[312] Al Kafi – V 5 – The Book of Marriage Ch 12 H 4

[313] Al Kafi – V 5 – The Book of Marriage Ch 13 H 1

[314] Al Kafi – V 5 – The Book of Marriage Ch 13 H 2

[315] Al Kafi – V 5 – The Book of Marriage Ch 13 H 3

[316] Al Kafi – V 5 – The Book of Marriage Ch 14 H 1

[317] Al Kafi – V 5 – The Book of Marriage Ch 14 H 2

[318] Al Kafi – V 5 – The Book of Marriage Ch 14 H 3

[319] Al Kafi – V 5 – The Book of Marriage Ch 14 H 4

[320] Al Kafi – V 5 – The Book of Marriage Ch 15 H 1

[321] Al Kafi – V 5 – The Book of Marriage Ch 16 H 1

[322] Al Kafi – V 5 – The Book of Marriage Ch 16 H 2

[323] Al Kafi – V 5 – The Book of Marriage Ch 16 H 3

[324] Al Kafi – V 5 – The Book of Marriage Ch 16 H 4

[325] Al Kafi – V 5 – The Book of Marriage Ch 16 H 5

[326] Al Kafi – V 5 – The Book of Marriage Ch 16 H 7

[327] Al Kafi – V 5 – The Book of Marriage Ch 16 H 8

[328] Al Kafi – V 5 – The Book of Marriage Ch 17 H 1

[329] Al Kafi – V 5 – The Book of Marriage Ch 17 H 2

[330] Al Kafi – V 5 – The Book of Marriage Ch 18 H 1

[331] Al Kafi – V 5 – The Book of Marriage Ch 19 H 1

[332] Al Kafi – V 5 – The Book of Marriage Ch 19 H 2

[333] Al Kafi – V 5 – The Book of Marriage Ch 19 H 3

[334] Al Kafi – V 5 – The Book of Marriage Ch 19 H 4

[335] Al Kafi – V 5 – The Book of Marriage Ch 19 H 5

[336] Al Kafi – V 5 – The Book of Marriage Ch 19 H 6

[337] Al Kafi – V 5 – The Book of Marriage Ch 19 H 7

[338] Al Kafi – V 5 – The Book of Marriage Ch 19 H 8

[339] Al Kafi – V 5 – The Book of Marriage Ch 20 H 1

[340] Al Kafi – V 5 – The Book of Marriage Ch 20 H 2

[341] Al Kafi – V 5 – The Book of Marriage Ch 20 H 3

[342] Al Kafi – V 5 – The Book of Marriage Ch 20 H 4

[343] Al Kafi – V 5 – The Book of Marriage Ch 20 H 5

[344] Al Kafi – V 5 – The Book of Marriage Ch 20 H 6