الكافي
AL-KAFI
ج 7
Volume 7
Part 4 out of 6
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
Chapter 51 – The one who commits adultery, or theft, or drinks the wine due to ignorance, not knowing it is Prohibited
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلٌ دَعَوْنَاهُ إِلَى جُمْلَةِ مَا نَحْنُ عَلَيْهِ مِنْ جُمْلَةِ الْإِسْلَامِ فَأَقَرَّ بِهِ ثُمَّ شَرِبَ الْخَمْرَ وَ زَنَى وَ أَكَلَ الرِّبَا وَ لَمْ يَتَبَيَّنْ لَهُ شَيْءٌ مِنَ الْحَلَالِ وَ الْحَرَامِ أُقِيمَ عَلَيْهِ الْحَدُّ إِذَا جَهِلَهُ قَالَ لَا إِلَّا أَنْ تَقُومَ عَلَيْهِ بَيِّنَةٌ أَنَّهُ قَدْ كَانَ أَقَرَّ بِتَحْرِيمِهَا .
Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,
‘I said to Abu Ja’far-asws, ‘We invited a man to the entirety of what we are upon, from the entirety of Al-Islam, so he accepted with it, then he drank the wine, and commited adultery, and consumed the usury, and nothing from the Permissibles and the Prohibtions had been explained to him. Would the Penalty (Hadd) be established upon him, when he was ignorant of it?’ He-asws said: ‘No, except if the proof were to be established upon him that he had previously accepted with these prohibitions’.[1]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَوْ وَجَدْتُ رَجُلًا مِنَ الْعَجَمِ أَقَرَّ بِجُمْلَةِ الْإِسْلَامِ لَمْ يَأْتِهِ شَيْءٌ مِنَ التَّفْسِيرِ زَنَى أَوْ سَرَقَ أَوْ شَرِبَ الْخَمْرَ لَمْ أُقِمْ عَلَيْهِ الْحَدَّ إِذَا جَهِلَهُ إِلَّا أَنْ تَقُومَ عَلَيْهِ بَيِّنَةٌ أَنَّهُ قَدْ أَقَرَّ بِذَلِكَ وَ عَرَفَهُ .
Ali, from his father, from Ibn Abu Umeyr, from the one who reported it, from Abu Ubeyda who said,
‘Abu Ja’far-asws said: ‘If I-asws were to find a man from the non-Arabs who accepted with the entirety of Al-Islam, not been given anything from the explanation of adultery, or theft, or drinking the wine, I-asws would not establish the Penalty (Hadd) upon him when he is ignorant, except if the proof were to be established that he had previously accepted with that, and recognised it’.[2]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ دَخَلَ فِي الْإِسْلَامِ فَشَرِبَ خَمْراً وَ هُوَ جَاهِلٌ قَالَ لَمْ أَكُنْ أُقِيمُ عَلَيْهِ الْحَدَّ إِذَا كَانَ جَاهِلًا وَ لَكِنْ أُخْبِرُهُ بِذَلِكَ وَ أُعْلِمُهُ فَإِنْ عَادَ أَقَمْتُ عَلَيْهِ الْحَدَّ .
Ali, from his father, from Ibn Abu Umeyr, from Jameel, from one of his companion,
(It has been narrated) from one of the two (5th or 6th Imam-asws regarding a man who entered into Al-Islam, so he drank the wine, and he was ignorant. He-asws said: ‘I-asws would not happen to be the one who establishes the Penalty (Hadd) upon him, when he was ignorant, but I-asws would inform him with that, and teach him. So if he were to repeat, I-asws would establish the Penalty (Hadd) upon him’.[3]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَقَدْ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) بِقَضِيَّةٍ مَا قَضَى بِهَا أَحَدٌ كَانَ قَبْلَهُ وَ كَانَتْ أَوَّلَ قَضِيَّةٍ قَضَى بِهَا بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ ذَلِكَ أَنَّهُ لَمَّا قُبِضَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَفْضَى الْأَمْرُ إِلَى أَبِي بَكْرٍ أُتِيَ بِرَجُلٍ قَدْ شَرِبَ الْخَمْرَ فَقَالَ لَهُ أَبُو بَكْرٍ أَ شَرِبْتَ الْخَمْرَ فَقَالَ الرَّجُلُ نَعَمْ فَقَالَ وَ لِمَ شَرِبْتَهَا وَ هِيَ مُحَرَّمَةٌ فَقَالَ إِنَّنِي لَمَّا أَسْلَمْتُ وَ مَنْزِلِي بَيْنَ ظَهْرَانَيْ قَوْمٍ يَشْرَبُونَ الْخَمْرَ وَ يَسْتَحِلُّونَهَا وَ لَوْ أَعْلَمُ أَنَّهَا حَرَامٌ فَأَجْتَنِبُهَا
A number of our companions, from Ahmad Bin Abu Abdullah, from Amro Bin Usman, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws had judged with a judgement which no one else had judged with it before him, and he-asws was the first one to have judged with it after Rasool-Allah-saww, and that was that after the passing away of Rasool-Allah-saww resulting in the command going to Abu Bakr, they came with a man to Abu Bakr who had drunk the wine. So Abu Bakr said to him, ‘Did you drink the wine?’ So the man said, ‘Yes’. So he said, ‘And why did you drink it and it is a Prohibition?’ So he said, ‘When I became a Muslim, and my house was in the midst of a people who were drinking the wine, and they were permitting it, and had I known that it was Prohibited, I would have avoided it’.
قَالَ فَالْتَفَتَ أَبُو بَكْرٍ إِلَى عُمَرَ فَقَالَ مَا تَقُولُ يَا أَبَا حَفْصٍ فِي أَمْرِ هَذَا الرَّجُلِ فَقَالَ مُعْضِلَةٌ وَ أَبُو الْحَسَنِ لَهَا فَقَالَ أَبُو بَكْرٍ يَا غُلَامُ ادْعُ لَنَا عَلِيّاً قَالَ عُمَرُ بَلْ يُؤْتَى الْحَكَمُ فِي مَنْزِلِهِ فَأَتَوْهُ وَ مَعَهُ سَلْمَانُ الْفَارِسِيُّ
He-asws said: ‘So Abu Bakr turned towards Umar, so he said, ‘What are you saying, O Abu Hafs, regarding the matter of this man?’ So he said, ‘It is a dillemma, and Abu Al-Hassan-asws is (right) for it’. So Abu Bakr said, ‘O slave, call Ali-asws for us’. Umar said, ‘But he-asws gives the judgement in his-asws house’. So they came over to hiim-asws and with him-asws was Salman Al-Farsy-as.
فَأَخْبَرَهُ بِقِصَّةِ الرَّجُلِ فَاقْتَصَّ عَلَيْهِ قِصَّتَهُ فَقَالَ عَلِيٌّ ( عليه السلام ) لِأَبِي بَكْرٍ ابْعَثْ مَعَهُ مَنْ يَدُورُ بِهِ عَلَى مَجَالِسِ الْمُهَاجِرِينَ وَ الْأَنْصَارِ فَمَنْ كَانَ تَلَا عَلَيْهِ آيَةَ التَّحْرِيمِ فَلْيَشْهَدْ عَلَيْهِ فَإِنْ لَمْ يَكُنْ تَلَا عَلَيْهِ آيَةَ التَّحْرِيمِ فَلَا شَيْءَ عَلَيْهِ
So he (Abu Bakr) informed him-asws of the story of the man, and the man related his own story to him-asws. So Ali-asws said to Abu Bakr: ‘Send someone who would go around with him at the gatherings of the Emigrants and the Helpers. So the one who had recited the Verse of the Probition to him, so let him testify. So if there does not happen to be anyone who had recited the Verse of the Prohibition to him, so there is nothing upon him’.
فَفَعَلَ أَبُو بَكْرٍ بِالرَّجُلِ مَا قَالَ عَلِيٌّ ( عليه السلام ) فَلَمْ يَشْهَدْ عَلَيْهِ أَحَدٌ فَخَلَّى سَبِيلَهُ فَقَالَ سَلْمَانُ لِعَلِيٍّ ( عليه السلام ) لَقَدْ أَرْشَدْتَهُمْ فَقَالَ عَلِيٌّ ( عليه السلام ) إِنَّمَا أَرَدْتُ أَنْ أُجَدِّدَ تَأْكِيدَ هَذِهِ الْآيَةِ فِيَّ وَ فِيهِمْ أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى فَما لَكُمْ كَيْفَ تَحْكُمُونَ .
So Abu Bakr did that with the man, what Ali-asws said. But no one testified upon him, so he freed his way. So, Salman-as said to Ali-asws, ‘You-asws have guided them’. So Ali-asws said: ‘But rather, I-asws wanted renewal of the confirmation of this Verse of war booty, [10:35] Is He then Who Guides to the Truth more worthy to be followed, or he who does not find Guidance unless he is himself Guided? So what is the matter with you; how are you judging?’.[4]
باب مَنْ وَجَبَتْ عَلَيْهِ حُدُودٌ أَحَدُهَا الْقَتْلُ
Chapter 52 – The one upon whom (several) Penalties are applicable, one of these being the killing
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُؤْخَذُ وَ عَلَيْهِ حُدُودٌ أَحَدُهَا الْقَتْلُ فَقَالَ كَانَ عَلِيٌّ ( عليه السلام ) يُقِيمُ عَلَيْهِ الْحُدُودَ ثُمَّ يَقْتُلُهُ وَ لَا يُخَالَفُ عَلِيٌّ ( عليه السلام ) .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws regarding the man who was seized and upon him were (several) Penalties, one of these being the killing. So he-asws said: ‘Ali-asws used to establish upon him the (other) Penalties, then he-asws would kill him, and Ali-asws will not be opposed’.[5]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَكُونُ عَلَيْهِ الْحُدُودُ مِنْهَا الْقَتْلُ قَالَ تُقَامُ عَلَيْهِ الْحُدُودُ ثُمَّ يُقْتَلُ .
Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Hammad Bin Usman,
(It has been narrated) from Abu Abdullah-asws regarding the man who happens to have (several) Penalties due upon him, from these is the killing. He-asws said: ‘The (other) Penalties would be established (first), then he would be killed’.[6]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِيمَنْ قَتَلَ وَ شَرِبَ خَمْراً وَ سَرَقَ فَأَقَامَ عَلَيْهِ الْحَدَّ فَجَلَدَهُ لِشُرْبِهِ الْخَمْرَ وَ قَطَعَ يَدَهُ فِي سَرِقَتِهِ وَ قَتَلَهُ بِقَتْلِهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zurara Bin Muhammad, from Sama’at,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws judged regarding the one who murdered, and drank wine, and stole, so he-asws established the Penalty (Hadd) upon him. So he-asws whipped him due to his drinking the wine, and cut his hand regarding his theft, and killed him due to his comitting murder’.[7]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ اجْتَمَعَتْ عَلَيْهِ حُدُودٌ فِيهَا الْقَتْلُ قَالَ يُبْدَأُ بِالْحُدُودِ الَّتِي هِيَ دُونَ الْقَتْلِ ثُمَّ يُقْتَلُ بَعْدُ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdullah Bin Sinan and Ibn Bukeyr,
(It has been narrated) from Abu Abdullah-asws regarding a man upon whom (several) Penalties had gathered, among these being the killing. He-asws said: ‘He would be begun with the Penalties which are besides the killing, then he would be killed afterwards’.[8]
باب مَنْ أَتَى حَدّاً فَلَمْ يُقَمْ عَلَيْهِ الْحَدُّ حَتَّى تَابَ
Chapter 53 – The one to whom a Penalty (Hadd) is applicable, so it was not established upon him, until he (had already) repented
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ رَجُلٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ سَرَقَ أَوْ شَرِبَ الْخَمْرَ أَوْ زَنَى فَلَمْ يُعْلَمْ بِذَلِكَ مِنْهُ وَ لَمْ يُؤْخَذْ حَتَّى تَابَ وَ صَلَحَ فَقَالَ إِذَا صَلَحَ وَ عُرِفَ مِنْهُ أَمْرٌ جَمِيلٌ لَمْ يُقَمْ عَلَيْهِ الْحَدُّ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed and Ibn Abu Umeyr, altogether from Jameel Bin Darraj, from a man,
(It has been narrated) from one of the two (5th or 6th Imam-asws), regarding a man who steals, or drinks the wine, or commits adultery, so he was not know to be with that and he was not seized, until he repented and corrected (himself). So he-asws said: ‘When his correctness is recognised from him, it is a beautiful matter, the Penalty (Hadd) would not be established upon him’.
قَالَ مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ قُلْتُ فَإِنْ كَانَ أَمْراً قَرِيباً لَمْ يُقَمْ قَالَ لَوْ كَانَ خَمْسَةَ أَشْهُرٍ أَوْ أَقَلَّ مِنْهُ وَ قَدْ ظَهَرَ أَمْرٌ جَمِيلٌ لَمْ يُقَمْ عَلَيْهِ الْحُدُودُ .
Muhammad Bin Abu Umeyr said, ‘I said, ‘So if it was a matter close by (just been committed), (the Penalty (Hadd)) would not be established?’ He-asws said: ‘If it was five or six months from it, and he had manifested a beautiful matter (reformed himself), the Penalties would not be established upon him’.
وَ رُوِيَ ذَلِكَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) .
And that has been reported from some of our companions,
(It has been narrated) from one of the two (5th or 6th Imam-asws).[9]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أُقِيمَتْ عَلَيْهِ الْبَيِّنَةُ بِأَنَّهُ زَنَى ثُمَّ هَرَبَ قَبْلَ أَنْ يُضْرَبَ قَالَ إِنْ تَابَ فَمَا عَلَيْهِ شَيْءٌ وَ إِنْ وَقَعَ فِي يَدِ الْإِمَامِ أَقَامَ عَلَيْهِ الْحَدَّ وَ إِنْ عَلِمَ مَكَانَهُ بَعَثَ إِلَيْهِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from one of his companions, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws regarding a man upon whom the proof is established of his having commited adultery, then he flees before he is whipped. He-asws said: ‘So if he repents, there is nothing upon him, and if he falls in the hands of the Imam-asws, he-asws would establish the Penalty (Hadd) upon him, and if his whereabouts are known, he-asws would send (a summoner) to him’.[10]
باب الْعَفْوِ عَنِ الْحُدُودِ
Chapter 54 – The excusing from the Penalties
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَخَذَ سَارِقاً فَعَفَا عَنْهُ فَذَاكَ لَهُ فَإِنْ رُفِعَ إِلَى الْإِمَامِ قَطَعَهُ فَإِنْ قَالَ الَّذِي سُرِقَ مِنْهُ أَنَا أَهَبُ لَهُ لَمْ يَدَعْهُ الْإِمَامُ حَتَّى يَقْطَعَهُ إِذَا رُفِعَ إِلَيْهِ وَ إِنَّمَا الْهِبَةُ قَبْلَ أَنْ يُرْفَعَ إِلَى الْإِمَامِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ الْحافِظُونَ لِحُدُودِ اللَّهِ فَإِذَا انْتَهَى الْحَدُّ إِلَى الْإِمَامِ فَلَيْسَ لِأَحَدٍ أَنْ يَتْرُكَهُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mahran,
Abu Abdullah-asws has said: ‘The one who seizes a thief, and he excuses him from it, so that is up to him. But, if it is raised to the Imam-asws, he-asws would cut him. So if the one who had been stolen from were to say, ‘I gift it to you’, the Imam-asws would not leave him until he-asws cuts him, (after) it is raised to him. But rather, the gifting is before he raises it to the Imam-asws, and these are the Words of Allah-azwj mighty and Majestic [9:112] and the preservers of the Penalties of Allah. So when the Penalty (Hadd) ends up with the Imam-asws, so it is not for anyone that he-asws should leave him’.[11]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْخُذُ اللِّصَّ يَرْفَعُهُ أَوْ يَتْرُكُهُ فَقَالَ إِنَّ صَفْوَانَ بْنَ أُمَيَّةَ كَانَ مُضْطَجِعاً فِي الْمَسْجِدِ الْحَرَامِ فَوَضَعَ رِدَاءَهُ وَ خَرَجَ يُهَرِيقُ الْمَاءَ فَوَجَدَ رِدَاءَهُ قَدْ سُرِقَ حِينَ رَجَعَ إِلَيْهِ فَقَالَ مَنْ ذَهَبَ بِرِدَائِي فَذَهَبَ يَطْلُبُهُ فَأَخَذَ صَاحِبَهُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(The narrator) says, ‘I asked Abu Abdullah-asws about the man who seized the thief, should he raise it (the matter to the Imam-asws) or should he leave him?’ So he-asws said: ‘Sufyan Bin Amayya was lying down in the Sacred Masjid, so he placed down his robe, and went out to wash with the water. He found that his robe had been stolen, when he returned to it. So he said, ‘Who has gone away with my robe?’ So he went seeking it, and he seized the one who was with it.
فَرَفَعَهُ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) اقْطَعُوا يَدَهُ فَقَالَ صَفْوَانُ أَ تَقْطَعُ يَدَهُ مِنْ أَجْلِ رِدَائِي يَا رَسُولَ اللَّهِ قَالَ نَعَمْ قَالَ فَأَنَا أَهَبُهُ لَهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَهَلَّا كَانَ هَذَا قَبْلَ أَنْ تَرْفَعَهُ إِلَيَّ
So he raised it to the Prophet-saww. So the Prophet-saww said: ‘Cut off his hand’. So Sufyan said, ‘You-saww will cut his hand due to the reason of my robe, O Rasool-Allah-saww?’ He-saww said: ‘Yes’. He said, ‘So I have gifted it to him’. So Rasool-Allah-saww said: ‘So why didn’t you? This should have been done before you raised it to me-saww’.
قُلْتُ فَالْإِمَامُ بِمَنْزِلَتِهِ إِذَا رُفِعَ إِلَيْهِ قَالَ نَعَمْ قَالَ وَ سَأَلْتُهُ عَنِ الْعَفْوِ قَبْلَ أَنْ يَنْتَهِيَ إِلَى الْإِمَامِ فَقَالَ حَسَنٌ .
I said, ‘So the Imam-asws is at his-saww status when it is raised to him-asws?’ He-asws said: ‘Yes’. And I asked him-asws about the excusing before it ends up to the Imam-asws, so he-asws said: ‘Better’.[12]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَأْخُذُ اللِّصَّ يَدَعُهُ أَفْضَلُ أَمْ يَرْفَعُهُ فَقَالَ إِنَّ صَفْوَانَ بْنَ أُمَيَّةَ كَانَ مُتَّكِئاً فِي الْمَسْجِدِ عَلَى رِدَائِهِ فَقَامَ يَبُولُ فَرَجَعَ وَ قَدْ ذُهِبَ بِهِ فَطَلَبَ صَاحِبَهُ فَوَجَدَهُ فَقَدَّمَهُ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ اقْطَعُوا يَدَهُ فَقَالَ صَفْوَانُ يَا رَسُولَ اللَّهِ أَنَا أَهَبُ ذَلِكَ لَهُ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَلَا كَانَ ذَلِكَ قَبْلَ أَنْ تَنْتَهِيَ بِهِ إِلَيَّ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,
‘I asked Abu Abdullah-asws about the man who seized the thief. Is leaving him better or raising it (the matter to the Imam-asws)?’ So he-asws said: ‘Sufyan Bin Amayya was reclining upon his robe in the Masjid. So he arose to urinate, and when he returned it was gone with. So he sought the one with it and found him. So he proceeded with him to Rasool-Allah-saww. So he-saww said: ‘Cut his hand’. So Sufyan said, ‘O Rasool-Allah-saww! I am gifting that to him’. So Rasool-Allah-saww said to him: ‘Nay! That should before you ended with it to me-saww’.
قَالَ وَ سَأَلْتُهُ عَنِ الْعَفْوِ عَنِ الْحُدُودِ قَبْلَ أَنْ يَنْتَهِيَ إِلَى الْإِمَامِ فَقَالَ حَسَنٌ .
He (the narrator) said, ‘And I asked him-asws about the excusing from the Penalty (Hadds) before it ends up to the Imam-asws, so he-asws said: ‘Better’.[13]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يُعْفَى عَنِ الْحُدُودِ الَّتِي لِلَّهِ دُونَ الْإِمَامِ فَأَمَّا مَا كَانَ مِنْ حَقِّ النَّاسِ فِي حَدٍّ فَلَا بَأْسَ أَنْ يُعْفَى عَنْهُ دُونَ الْإِمَامِ .
A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Raib, from Zureys Al Kunasy,
Abu Ja’far-asws has said: ‘None can excuse from the Penalties which are for the Sake of Allah-azwj, besides the Imam-asws. So as for what was from the rights of the people regarding a Penalty (Hadd), so there is no problem if one excuses from it, besides the Imam-asws’.[14]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ جَنَى عَلَيَّ أَعْفُو عَنْهُ أَوْ أَرْفَعُهُ إِلَى السُّلْطَانِ قَالَ هُوَ حَقُّكَ إِنْ عَفَوْتَ عَنْهُ فَحَسَنٌ وَ إِنْ رَفَعْتَهُ إِلَى الْإِمَامِ فَإِنَّمَا طَلَبْتَ حَقَّكَ وَ كَيْفَ لَكَ بِالْإِمَامِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim,
(The narrator) says, ‘I said to Abu Ja’far-asws, ‘A man commited a crime upon me. Shall I excuse him from it, or raise it to the authorities?’ He-asws said: ‘It is your right. If you were to excuse from it, so it is better, and if you were to raise it to the Imam-asws, so rather you would be seeking your right, and how would it be (dealt) for you by the Imam-asws’.[15]
ابْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقْذِفُ الرَّجُلَ بِالزِّنَى فَيَعْفُو عَنْهُ وَ يَجْعَلُهُ مِنْ ذَلِكَ فِي حِلٍّ ثُمَّ إِنَّهُ بَعْدُ يَبْدُو لَهُ فِي أَنْ يُقَدِّمَهُ حَتَّى يَجْلِدَهُ قَالَ فَقَالَ لَيْسَ لَهُ حَدٌّ بَعْدَ الْعَفْوِ فَقُلْتُ لَهُ أَ رَأَيْتَ إِنْ هُوَ قَالَ يَا ابْنَ الزَّانِيَةِ فَعَفَا عَنْهُ وَ تَرَكَ ذَلِكَ لِلَّهِ فَقَالَ إِنْ كَانَتْ أُمُّهُ حَيَّةً فَلَيْسَ لَهُ أَنْ يَعْفُوَ الْعَفْوُ إِلَى أُمِّهِ مَتَى شَاءَتْ أَخَذَتْ بِحَقِّهَا قَالَ فَإِنْ كَانَتْ أُمُّهُ قَدْ مَاتَتْ فَإِنَّهُ وَلِيُّ أَمْرِهَا يَجُوزُ عَفْوُهُ .
Ibn Mahboub, from Abu Ayoub, from Sama’at who said,
‘I asked Abu Abdullah-asws about the man who slandered the man with the adultery. So he excused him from it and he made him to be free from that. Is it for him to begin (proceedings) that he can bring him up until he is whipped (for it)?’ So he-asws said: ‘There is no Penalty (Hadd) for him after the excusing’. So I said to him-asws, ‘What is your view that he said, ‘O son of the adulteress’, so he excused from it and left that to Allah-azwj’. So he-asws said: ‘If his mother was alive, so it is not for him that he should excuse. The excusing it is for his mother whenever she so desires to take her right’. He-asws said: ‘If his mother had died, so he would be the guardian of her affairs, his excusing would be allowed’.[16]
باب الرَّجُلِ يَعْفُو عَنِ الْحَدِّ ثُمَّ يَرْجِعُ فِيهِ وَ الرَّجُلِ يَقُولُ لِلرَّجُلِ يَا ابْنَ الْفَاعِلَةِ وَ لِأُمِّهِ وَلِيَّانِ
Chapter 55 – The man excuses from the Penalty (Hadd), then retracts with regards to it, and the man is saying to the man, ‘O son of the ‘sexually active’ (prostitute), and for his mother are two guardians
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَفْتَرِي عَلَى الرَّجُلِ فَيَعْفُو عَنْهُ ثُمَّ يُرِيدُ أَنْ يَجْلِدَهُ بَعْدَ الْعَفْوِ قَالَ لَيْسَ لَهُ أَنْ يَجْلِدَهُ بَعْدَ الْعَفْوِ .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zurara Bin Muhammad, from Sama’at Bin Mihran,
(The nrrator) says, ‘I asked Abu Abdullah-asws about the man who fabricated upon the man, so he excused him from it. Then he wanted him to be whipped after the excusing. He-asws said: ‘It is not for him that he should be whipped after the excusing’.[17]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لَوْ أَنَّ رَجُلًا قَالَ لِرَجُلٍ يَا ابْنَ الْفَاعِلَةِ يَعْنِي الزِّنَى وَ كَانَ لِلْمَقْذُوفِ أَخٌ لِأَبِيهِ وَ أُمِّهِ فَعَفَا أَحَدُهُمَا عَنِ الْقَاذِفِ وَ أَرَادَ أَحَدُهُمَا أَنْ يُقَدِّمَهُ إِلَى الْوَالِي وَ يَجْلِدَهُ أَ كَانَ ذَلِكَ لَهُ فَقَالَ أَ لَيْسَ أُمُّهُ هِيَ أُمَّ الَّذِي عَفَا قُلْتُ نَعَمْ ثُمَّ قَالَ إِنَّ الْعَفْوَ إِلَيْهِمَا جَمِيعاً إِذَا كَانَتْ أُمُّهُمَا مَيِّتَةً فَالْأَمْرُ إِلَيْهِمَا فِي الْعَفْوِ فَإِنْ كَانَتْ حَيَّةً فَالْأَمْرُ إِلَيْهَا فِي الْعَفْوِ .
Ali Bin Ibrahim, form his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Ammar Al Sabaty who said,
‘I said to Abu Abdullah-asws, ‘If a man says to a man, ‘O son of the ‘sexually active’, meaning the adultery, and for the slandered one is a brother of his father and his mother, so one of the two excused the slanderer and one of the two wanted that he should be brought to the ruler, and he would be whipped. Is that for him?’ So he-asws said: ‘Is his mother not alive, the mother who excused him?’ I said, ‘Yes’. He-asws said: ‘The excusing is for the both of them together when the mother is dead, so the matter would be for the both of them with regards to the excusing. So if she was alive, so the matter is for her, with regards to the excusing’.[18]
باب أَنَّهُ لَا حَدَّ لِمَنْ لَا حَدَّ عَلَيْهِ
Chapter 56 – There is no Penalty (Hadd) for the one upon whom there is no Penalty (Hadd)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا حَدَّ لِمَنْ لَا حَدَّ عَلَيْهِ
Ali Bin Ibrahim, form his father, from Ibn Mahboub, from Is’haq Bin Ammar,
Abu Abdullah-asws has said: ‘There is no Penalty (Hadd) for the one upon whom there is no Penalty (Hadd)’.[19]
ابْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا حَدَّ لِمَنْ لَا حَدَّ عَلَيْهِ يَعْنِي لَوْ أَنَّ مَجْنُوناً قَذَفَ رَجُلًا لَمْ أَرَ عَلَيْهِ شَيْئاً وَ لَوْ قَذَفَهُ رَجُلٌ فَقَالَ لَهُ يَا زَانِ لَمْ يَكُنْ عَلَيْهِ حَدٌّ .
Ibn Mahboub, from Abu Ayoub, from Fuzeyl Bin Yasaar who said,
‘I heard Abu Abdullah-asws saying: ‘There is no Penalty (Hadd) for the one upon whom there is no Penalty (Hadd), meaning, if an insane person were to slander a man, I-asws do not see anything upon him, and if a man were to slander him, so he says to him, ‘O adulterer’, there would be no Penalty (Hadd) upon him (either)’.[20]
باب أَنَّهُ لَا يُشَفَّعُ فِي حَدٍّ
Chapter 57 – There is no intercession regarding a Penalty (Hadd)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ سَلَمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أُسَامَةُ بْنُ زَيْدٍ يَشْفَعُ فِي الشَّيْءِ الَّذِي لَا حَدَّ فِيهِ فَأُتِيَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِإِنْسَانٍ قَدْ وَجَبَ عَلَيْهِ حَدٌّ فَشَفَعَ لَهُ أُسَامَةُ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يُشَفَّعُ فِي حَدٍّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Salma,
(It has been narrated) from Abu Abdullah-asws having said: ‘Asama Bin Zayd used to intercede regarding the thing in which there was no Penalty (Hadd) (applicable). So they came to Rasool-Allah-saww with a person upon whom a Penalty (Hadd) was Obligated, so Asama interceded for him. So Rasool-Allah-saww said to him: ‘There is not intercession regarding a Penalty (Hadd)’.[21]
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 ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ لِأُمِّ سَلَمَةَ زَوْجَةِ النَّبِيِّ ( صلى الله عليه وآله ) أَمَةٌ فَسَرَقَتْ مِنْ قَوْمٍ فَأُتِيَ بِهَا النَّبِيُّ ( صلى الله عليه وآله ) فَكَلَّمَتْهُ أُمُّ سَلَمَةَ فِيهَا فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) يَا أُمَّ سَلَمَةَ هَذَا حَدٌّ مِنْ حُدُودِ اللَّهِ عَزَّ وَ جَلَّ لَا يُضَيَّعُ فَقَطَعَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) .
A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Raib, from Muhammad Bin Qays,
Abu Ja’far-asws has said: ‘There was a mother for Umm Salma-as, wife of the Prophet-saww, so she stole from a people. So they came with her to the Prophet-saww. So Umm Salma-as spoke to him-saww with regards to it. O Umm Salma-as! This is a Penalty (Hadd) from the Penalties of Allah-azwj Mighty and Majestic, not to be wasted’. So Rasool-Allah-saww cut her’.[22]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا يَشْفَعَنَّ أَحَدٌ فِي حَدٍّ إِذَا بَلَغَ الْإِمَامَ فَإِنَّهُ يَمْلِكُهُ وَ اشْفَعْ فِيمَا لَمْ يَبْلُغِ الْإِمَامَ إِذَا رَأَيْتَ النَّدَمَ وَ اشْفَعْ عِنْدَ الْإِمَامِ فِي غَيْرِ الْحَدِّ مَعَ الرُّجُوعِ مِنَ الْمَشْفُوعِ لَهُ وَ لَا تَشْفَعْ فِي حَقِّ امْرِئٍ مُسْلِمٍ وَ لَا غَيْرِهِ إِلَّا بِإِذْنِهِ .
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: ‘There is no interceding for anyone regarding a Penalty (Hadd) when it (the matter) reaches the Imam-asws, for he-asws controls it, and intercession is in what does not reach the Imam-asws, when the (accused) shows the remorse, and the intercession in the presence of the Imam-asws can be in other (matters) than the Penalty (Hadd), with the reference of the interceded to him, and one cannot inerceded regarding a right of a Muslim person, nor others, except by his-asws permission’.[23]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِأُسَامَةَ بْنِ زَيْدٍ يَا أُسَامَةُ لَا تَشْفَعْ فِي حَدٍّ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Musanna Al Hanaat,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww said to Asama Bin Zayd: ‘You cannot intercede regarding a Penalty (Hadd)’.[24]
باب أَنَّهُ لَا كَفَالَةَ فِي حَدٍّ
Chapter 58 – There is no bail regarding a Penalty (Hadd)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا كَفَالَةَ فِي حَدٍّ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww said: ‘There is no bail regarding a Penalty (Hadd)’.[25]
باب أَنَّ الْحَدَّ لَا يُورَثُ
Chapter 59 – The Penalty (Hadd) is not inherited
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْحَدَّ لَا يُورَثُ كَمَا تُورَثُ الدِّيَةُ وَ الْمَالُ وَ الْعَقَارُ وَ لَكِنْ مَنْ قَامَ بِهِ مِنَ الْوَرَثَةِ فَطَلَبَهُ فَهُوَ وَلِيُّهُ وَ مَنْ تَرَكَهُ فَلَمْ يَطْلُبْهُ فَلَا حَقَّ لَهُ وَ ذَلِكَ مِثْلُ رَجُلٍ قَذَفَ رَجُلًا وَ لِلْمَقْذُوفِ أَخٌ فَإِنْ عَفَا عَنْهُ أَحَدُهُمَا كَانَ لِلْآخَرِ أَنْ يَطْلُبَهُ بِحَقِّهِ لِأَنَّهَا أُمُّهُمَا جَمِيعاً وَ الْعَفْوُ لَهُمَا جَمِيعاً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim, from Ammar Al Sabaty,
(The narrator) says, ‘I heard Abu Abdullah-asws saying that the Penalty (Hadd) is not inheritance just as the wergil is inherited, and the wealth, and the real estate. But the one from the inheritors stands by it, so he seeks it, so he is his guardian (has a right to do so), and the one who leaves it and does not seek it, so there is no right for him, and that is similar to a man who slanders a man, and for the slandered one is a brother. So if one of the two were to excuse him (the slanderer), that would be (a right) for the other one to seek his right, because she is a mother to both of them together, and the excusing is for both of them together’.[26]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَدُّ لَا يُورَثُ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
Abu Abdullah-asws has said: ‘The Penalty (Hadd) is not inherited’.[27]
باب أَنَّهُ لَا يَمِينَ فِي حَدٍّ
Chapter 60 – There is no swearing (of an oath) regarding a Penalty (Hadd)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) بِرَجُلٍ فَقَالَ هَذَا قَدْ قَذَفَنِي وَ لَمْ تَكُنْ لَهُ بَيِّنَةٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ اسْتَحْلِفْهُ فَقَالَ لَا يَمِينَ فِي حَدٍّ وَ لَا قِصَاصَ فِي عَظْمٍ .
A number of our companions, from Sahl Bin ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from one of our companions,
Abu Abdullah-asws has said: ‘A man came to Amir Al-Momineen-asws with a man, so he said, ‘This one has slandered me’, and there did not happen to be any proof for him. So he said, ‘O Amir Al-Momineen-asws! Make me swear an oath’. So he-asws said: ‘There is no swearing of an oath regarding a Penalty (Hadd), and there is no retaliation regarding a bone’.[28]
باب حَدِّ الْمُرْتَدِّ
Chapter 61 – Penalty (Hadd) of the apostate
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمُرْتَدِّ فَقَالَ مَنْ رَغِبَ عَنِ الْإِسْلَامِ وَ كَفَرَ بِمَا أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) بَعْدَ إِسْلَامِهِ فَلَا تَوْبَةَ لَهُ وَ قَدْ وَجَبَ قَتْلُهُ وَ بَانَتْ مِنْهُ امْرَأَتُهُ وَ يُقْسَمُ مَا تَرَكَ عَلَى وُلْدِهِ .
Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziiyad, altogether from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about the apostate, so he-asws said: ‘The one who aspires away from Al-Islam and rejects with what Allah-azwj Revealed unto Muhammad-saww after his Islam, so there is no repentance for him, and it would Obligate his killing, and his wife would be irrevocably divorced from him, and whatever he leaves (as legacy) would be distributed upon his children’.[29]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا مِنَ الْمُسْلِمِينَ تَنَصَّرَ فَأُتِيَ بِهِ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَاسْتَتَابَهُ فَأَبَى عَلَيْهِ فَقَبَضَ عَلَى شَعْرِهِ ثُمَّ قَالَ طَئُوا يَا عِبَادَ اللَّهِ فَوُطِئَ حَتَّى مَاتَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Al Fuzayl Bin Yasaar,
(It has been narrated) from Abu Abdullah-asws that a man from the Muslims became a Christian, so they came with him to Amir Al-Momineen-asws. So he-asws told him to repent, but he refused him-asws. So he-asws grabbed his hair, then said: ‘Trample him, O servants of Allah-azwj!’ So they trampled him until he died’.[30]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُرْتَدِّ يُسْتَتَابُ فَإِنْ تَابَ وَ إِلَّا قُتِلَ وَ الْمَرْأَةِ إِذَا ارْتَدَّتْ عَنِ الْإِسْلَامِ اسْتُتِيبَتْ فَإِنْ تَابَتْ وَ رَجَعَتْ وَ إِلَّا خُلِّدَتْ فِي السِّجْنِ وَ ضُيِّقَ عَلَيْهَا فِي حَبْسِهَا .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from someone else from our companions,
(It has been narrated) from Abu Ja’far-asws and Abu Abdullah-asws regarding the apostate: ‘He would be asked to repent. So if he repents (fine), or else he would be killed, and the wife, when she reneges from Al-Islam, would (also) be asked to repent. So if she repents and returns (fine), or else she would be imprisoned for ever, and her imprisonment would be constricted upon her’.[31]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الصَّبِيِّ يَخْتَارُ الشِّرْكَ وَ هُوَ بَيْنَ أَبَوَيْهِ قَالَ لَا يُتْرَكُ وَ ذَلِكَ إِذَا كَانَ أَحَدُ أَبَوَيْهِ نَصْرَانِيّاً .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws regarding the child who chose the Polytheism, and he is among his two parents. He-asws said: ‘He would not be left (alone), and that is when one of his parents is a Christian’.[32]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ غَيْرِهِ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ رَجَعَ عَنِ الْإِسْلَامِ قَالَ يُسْتَتَابُ فَإِنْ تَابَ وَ إِلَّا قُتِلَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Hadeed, from Jameel Bin Darraj, and others,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding a man who retracted from Al-Islam. He-asws said: ‘He would be told to repent, so if he does repent (fine), or else killed’.[33]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) أُتِيَ بِزِنْدِيقٍ فَضَرَبَ عِلَاوَتَهُ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Misma’a,
(It has been narrated) from Abu Abdullah-asws that they came to Amir Al-Momineen-asws with an atheist, so he-asws struck his neck’.[34]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الصَّبِيِّ إِذَا شَبَّ فَاخْتَارَ النَّصْرَانِيَّةَ وَ أَحَدُ أَبَوَيْهِ نَصْرَانِيٌّ أَوْ مُسْلِمَيْنِ قَالَ لَا يُتْرَكُ وَ لَكِنْ يُضْرَبُ عَلَى الْإِسْلَامِ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else from his companions, from Aban Bin Usman, from one of his companions,
(It has been narrated) from Abu Abdullah-asws regarding the child, when he becomes a youth, so he chooses the Christianity, and one of his parents is a Christian, or they are both Muslims. He-asws Said: ‘He would not be left, but he would be whipped upon Al-Islam’.[35]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ أَتَى قَوْمٌ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالُوا السَّلَامُ عَلَيْكَ يَا رَبَّنَا فَاسْتَتَابَهُمْ فَلَمْ يَتُوبُوا فَحَفَرَ لَهُمْ حَفِيرَةً وَ أَوْقَدَ فِيهَا نَاراً وَ حَفَرَ حَفِيرَةً أُخْرَى إِلَى جَانِبِهَا وَ أَفْضَى بَيْنَهُمَا فَلَمَّا لَمْ يَتُوبُوا أَلْقَاهُمْ فِي الْحَفِيرَةِ وَ أَوْقَدَ فِي الْحَفِيرَةِ الْأُخْرَى حَتَّى مَاتُوا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘A group of people came to Amir Al-Momineen-asws, so they said, ‘السَّلَامُ عَلَيْكَ يَا رَبَّنَا’ ‘Peace be upon you-asws, O our Lord!’ So he-asws told them to repent, but they did not repent. So he-asws dug out a pit for them, and kindle a fire in it, and dug out another pit to its side, and bore a hole between the two. So when they did not repent, he-asws cast them into the pit, and inflamed (the fire) in the other pit, until they died’.[36]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) بِرَجُلٍ مِنْ بَنِي ثَعْلَبَةَ قَدْ تَنَصَّرَ بَعْدَ إِسْلَامِهِ فَشَهِدُوا عَلَيْهِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا يَقُولُ هَؤُلَاءِ الشُّهُودُ قَالَ صَدَقُوا وَ أَنَا أَرْجِعُ إِلَى الْإِسْلَامِ فَقَالَ أَمَا إِنَّكَ لَوْ كَذَّبْتَ الشُّهُودَ لَضَرَبْتُ عُنُقَكَ وَ قَدْ قَبِلْتُ مِنْكَ وَ لَا تَعُدْ فَإِنَّكَ إِنْ رَجَعْتَ لَمْ أَقْبَلْ مِنْكَ رُجُوعاً بَعْدَهُ .
Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,
Abu Abdullah-asws has said: ‘They came to Amir Al-Momineen-asws with a man from the Clan of Sa’alba who had become Christian after his Islam, so they testified against him. So, Amir Al-Momineen-asws said: ‘What are theses witnesses saying?’ He said, ‘They are speaking the truth, and I have returned to Al-Islam’. So he-asws said: ‘But, had you belied the witnesses, I-asws would have struck your neck, and I-asws have accepted from you, and do not repeat, for if you were to return, I-asws will not accept the returning from you, after it’.[37]
مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ النَّيْسَابُورِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُسْلِمٍ تَنَصَّرَ قَالَ يُقْتَلُ وَ لَا يُسْتَتَابُ قُلْتُ فَنَصْرَانِيٌّ أَسْلَمَ ثُمَّ ارْتَدَّ عَنِ الْإِسْلَامِ قَالَ يُسْتَتَابُ فَإِنْ رَجَعَ وَ إِلَّا قُتِلَ .
Muhammad Bin Yahya, from Al Amraky Bin Ali Al Neysabouri,
(It has been narrated) from Ali son of Ja’far-asws, from his brother-asws Abu Al-Hassan-asws, said, ‘I asked him-asws about a Muslim who became a Christian. He-asws said: ‘He would be killed, and would not be told to repent’. I said, ‘So if a Christian became a Muslim, then reneged from Al-Islam?’ He-asws said: ‘He would be told to repent, so if he were to return (fine) or else killed’.[38]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُّ مُسْلِمٍ بَيْنَ مُسْلِمَيْنِ ارْتَدَّ عَنِ الْإِسْلَامِ وَ جَحَدَ مُحَمَّداً ( صلى الله عليه وآله ) نُبُوَّتَهُ وَ كَذَّبَهُ فَإِنَّ دَمَهُ مُبَاحٌ لِكُلِّ مَنْ سَمِعَ ذَلِكَ مِنْهُ وَ امْرَأَتَهُ بَائِنَةٌ مِنْهُ يَوْمَ ارْتَدَّ فَلَا تَقْرَبْهُ وَ يُقْسَمُ مَالُهُ عَلَى وَرَثَتِهِ وَ تَعْتَدُّ امْرَأَتُهُ [بَعْدُ] عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ عَلَى الْإِمَامِ أَنْ يَقْتُلَهُ وَ لَا يَسْتَتِيبَهُ .
A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Hisham Bin Salim, from Ammar Al Sabaty who said,
‘I heard Abu Abdullah-asws saying: ‘Every Muslim, in between two Muslims reneges from Al-Islam (becomes an apostate), and denies Muhammad-saww of his-saww Prophet-hood, and belies him-saww. So his blood is Permissible to be shed for every one who hears that from him, and his wife is irrevocably divorced from him the day he reneges, so she cannot go near him, and his wealth is distributed upon his inheritors, and his wife would observe the waiting period of the one widowed from her husband, and it would be upon the Imam-asws that he kills him, and does not give him (the opportunity) to repent’.[39]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أُخِذَ فِي شَهْرِ رَمَضَانَ وَ قَدْ أَفْطَرَ فَرُفِعَ إِلَى الْإِمَامِ يُقْتَلُ فِي الثَّالِثَةِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Baseer,
Abu Abdullah-asws has said: ‘The one who is seized in a Month of Ramazan and he had broken his Fast, so it is raised to the Imam-asws, he-asws would kill him during the third (offence)’.[40]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ بَزِيعاً يَزْعُمُ أَنَّهُ نَبِيٌّ فَقَالَ إِنْ سَمِعْتَهُ يَقُولُ ذَلِكَ فَاقْتُلْهُ قَالَ فَجَلَسْتُ لَهُ غَيْرَ مَرَّةٍ فَلَمْ يُمْكِنِّي ذَلِكَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Hammad Bin Usman, from Ibn Abu Yafour who said,
‘I said to Abu Abdullah-asws that, Baziya alleges that he is a Prophet. So he-asws said: ‘If you were to hear him saying that, you should kill him’. He said, ‘So I sat with (awaiting) for him many a time, but was not able over that’.[41]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ الْأَبْزَارِيِّ الْكُنَاسِيِّ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ وَ اللَّهِ مَا أَدْرِي أَ نَبِيٌّ أَنْتَ أَمْ لَا كَانَ يَقْبَلُ مِنْهُ قَالَ لَا وَ لَكِنْ كَانَ يَقْتُلُهُ إِنَّهُ لَوْ قَبِلَ ذَلِكَ مِنْهُ مَا أَسْلَمَ مُنَافِقٌ أَبَداً .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Abul Rahman Al Abzary Al Kunasy, from Al Haris Bin Al Mugheira who said,
‘I said to Abu Abdullah-asws, ‘What is your-asws view if a man came to the Prophet-saww, so he said, ‘By Allah-azwj! I do not know whether you-saww are a Prophet-saww or not, would he-saww have accepted from him?’ He-asws said: ‘No! But, he-saww would have killed him. If he-saww had accepted from him, no hypocrite would ever become a Muslim’.[42]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِزِنْدِيقٍ فَضَرَبَ عِلَاوَتَهُ فَقِيلَ لَهُ إِنَّ لَهُ مَالًا كَثِيراً فَلِمَنْ يُجْعَلُ مَالُهُ قَالَ لِوُلْدِهِ وَ لِوَرَثَتِهِ وَ لِزَوْجَتِهِ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Mallik,
(It has been narrated) from Abu Abdullah-asws having said: ‘They came to Amir Al-Momineen-asws with an atheist, so he-asws struck his neck. So it was said to him-asws, ‘He had a lot of wealth for him, so for whom would his wealth be for?’ He-asws said: ‘For his children, and for his inheritors, and for his wife’.[43]
وَ بِهَذَا الْإِسْنَادِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) كَانَ يَحْكُمُ فِي زِنْدِيقٍ إِذَا شَهِدَ عَلَيْهِ رَجُلَانِ عَدْلَانِ مَرْضِيَّانِ وَ شَهِدَ لَهُ أَلْفٌ بِالْبَرَاءَةِ جَازَتْ شَهَادَةُ الرَّجُلَيْنِ وَ أَبْطَلَ شَهَادَةَ الْأَلْفِ لِأَنَّهُ دِينٌ مَكْتُومٌ .
And by this chain,
‘Amir Al-Momineen-asws had judged regarding an atheist when two just, acceptable witnesses testify against him, they testify for him a thousand with the freeing him. He-asws allowed the testimony of two men and invalidated the testimonies of a thousand because it is an undisclosed religion’.[44]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْمُرْتَدُّ تُعْزَلُ عَنْهُ امْرَأَتُهُ وَ لَا تُؤْكَلُ ذَبِيحَتُهُ وَ يُسْتَتَابُ ثَلَاثَةَ أَيَّامٍ فَإِنْ تَابَ وَ إِلَّا قُتِلَ يَوْمَ الرَّابِعِ .
And by this chain, said,
‘Amir Al-Momineen-asws said: ‘(As for the) apostate, his wife should isolate herself from him, and she should not eat meat slaughtered by him, and he would be given three days to repent, so if he does repent (fine), or else he would be killed on the fourth day’.[45]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى قَوْمٌ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالُوا السَّلَامُ عَلَيْكَ يَا رَبَّنَا فَاسْتَتَابَهُمْ فَلَمْ يَتُوبُوا فَحَفَرَ لَهُمْ حَفِيرَةً وَ أَوْقَدَ فِيهَا نَاراً وَ حَفَرَ حَفِيرَةً أُخْرَى إِلَى جَانِبِهَا وَ أَفْضَى مَا بَيْنَهُمَا فَلَمَّا لَمْ يَتُوبُوا أَلْقَاهُمْ فِي الْحَفِيرَةِ وَ أَوْقَدَ فِي الْحَفِيرَةِ الْأُخْرَى [نَاراً] حَتَّى مَاتُوا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘A group of people came to Amir Al-Momineen, so they said, ‘Peace be upon you-asws, ‘السَّلَامُ عَلَيْكَ يَا رَبَّنَا’ O our Lord! So he told them to repent, but they did not repent. So he-asws dug out a pit for them and ignited a fire in it, and dug out another pit to its side, and bore a hole between these two. So when they did not repent, he-asws cast them into the pit, and ignited fire in the other pit, until they died’.[46]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَبْدُ إِذَا أَبَقَ مِنْ مَوَالِيهِ ثُمَّ سَرَقَ لَمْ يُقْطَعْ وَ هُوَ آبِقٌ لِأَنَّهُ مُرْتَدٌّ عَنِ الْإِسْلَامِ وَ لَكِنْ يُدْعَى إِلَى الرُّجُوعِ إِلَى مَوَالِيهِ وَ الدُّخُولِ فِي الْإِسْلَامِ فَإِنْ أَبَى أَنْ يَرْجِعَ إِلَى مَوَالِيهِ قُطِعَتْ يَدُهُ بِالسَّرِقَةِ ثُمَّ قُتِلَ وَ الْمُرْتَدُّ إِذَا سَرَقَ بِمَنْزِلَتِهِ .
A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda,
Abu Abdullah-asws has said: ‘The slave, when he is a fugitive from his master, then steals, he would not be cut, and he is a fugitive, because he is a renegade from Al-Islam, but he would be called to the return to his master, and the entry into the fold of Al-Islam. So if he were to refuse to return to his master, his hand would be cut due to the theft, then he would be killed; and the apostate, when he steals is at his status’.[47]
ابْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ شَهِدَ عَلَيْهِ شُهُودٌ أَنَّهُ أَفْطَرَ مِنْ شَهْرِ رَمَضَانَ ثَلَاثَةَ أَيَّامٍ فَقَالَ يُسْأَلُ هَلْ عَلَيْكَ فِي إِفْطَارِكَ إِثْمٌ فَإِنْ قَالَ لَا فَإِنَّ عَلَى الْإِمَامِ أَنْ يَقْتُلَهُ وَ إِنْ هُوَ قَالَ نَعَمْ فَإِنَّ عَلَى الْإِمَامِ أَنْ يَنْهَكَهُ ضَرْباً .
Ibn Mahboub, from Hisham Bin Salim, from Bureyd Al Ajaly who said,
‘Abu Ja’far-asws was asked about a man against whom witnesses testified that he had broken a Fast from the Month of Ramazan for three days. He-asws said: ‘He would be asked, ‘Is there a sin upon you with regards to your breaking the Fast?’ So if he says, ‘No’, then it would be upon the Imam-asws that he-asws should kill him; and if he were to say, ‘Yes’, so it would be upon the Imam-asws that he-asws blights him with the whipping’.[48]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سَأَلَ عَمَّنْ شَتَمَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَقْتُلُهُ الْأَدْنَى فَالْأَدْنَى قَبْلَ أَنْ يَرْفَعَهُ إِلَى الْإِمَامِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having been asked about the one who insults Rasool-Allah-saww. So he-asws said: ‘He should be killed for the lowest (of insults), as a minimum, before he is brought to the Imam-asws’.[49]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ بَزِيعاً يَزْعُمُ أَنَّهُ نَبِيٌّ قَالَ فَإِنْ سَمِعْتَهُ يَقُولُ ذَلِكَ فَاقْتُلْهُ قَالَ فَجَلَسْتُ غَيْرَ مَرَّةٍ فَلَمْ يُمْكِنِّي ذَلِكَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Hammad Bin usman, from Ibn Abu Yafour who said,
‘I said to Abu Abdullah-asws that Bazi’a is claiming that he is a Prophet. He-asws said: ‘So if you were to hear him saying that, so kill him’. He (the narrator) said, ‘I sat awaiting more than once, but I was not able to do that’.[50]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ كِرْدِينٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ وَ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) لَمَّا فَرَغَ مِنْ أَهْلِ الْبَصْرَةِ أَتَاهُ سَبْعُونَ رَجُلًا مِنَ الزُّطِّ فَسَلَّمُوا عَلَيْهِ وَ كَلَّمُوهُ بِلِسَانِهِمْ فَرَدَّ عَلَيْهِمْ بِلِسَانِهِمْ ثُمَّ قَالَ لَهُمْ إِنِّي لَسْتُ كَمَا قُلْتُمْ أَنَا عَبْدُ اللَّهِ مَخْلُوقٌ فَأَبَوْا عَلَيْهِ وَ قَالُوا أَنْتَ هُوَ فَقَالَ لَهُمْ لَئِنْ لَمْ تَنْتَهُوا وَ تَرْجِعُوا عَمَّا قُلْتُمْ فِيَّ وَ تَتُوبُوا إِلَى اللَّهِ عَزَّ وَ جَلَّ لَأَقْتُلَنَّكُمْ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Salih Bin Sahl, from Kirdayn,
(It has been narrated) from a man from Abu Abdullah-asws and Abu Ja’far-asws having said that when Amir Al-Momineen-asws was free from the people of Al-Basra (Battle of the Camel), seventy men from Al-Zat came over. So they greeted him-asws and spoke to him-asws in their own language. So he-asws responded to them in their language. Then he-asws said to them: ‘I-asws am not as you are saying it to be. I-asws am a servant of Allah-azwj, a Created being’. But they refused to him-asws and said, ‘أَنْتَ هُوَ’ ‘You-asws are He-azwj!’ So he-asws said to them: ‘If you do not cease and retract from what you are saying regarding me-asws, and repent to Allah-azwj Mighty and Majestic, I-asws will kill you all’.
فَأَبَوْا أَنْ يَرْجِعُوا وَ يَتُوبُوا فَأَمَرَ أَنْ تُحْفَرَ لَهُمْ آبَارٌ فَحُفِرَتْ ثُمَّ خَرَقَ بَعْضَهَا إِلَى بَعْضٍ ثُمَّ قَذَفَهُمْ فِيهَا ثُمَّ خَمَّرَ رُءُوسَهَا ثُمَّ أُلْهِبَتِ النَّارُ فِي بِئْرٍ مِنْهَا لَيْسَ فِيهَا أَحَدٌ مِنْهُمْ فَدَخَلَ الدُّخَانُ عَلَيْهِمْ فِيهَا فَمَاتُوا .
But, they refused to retract and repent. So he-asws ordered for wells to be dug out for them. So they dug them. Then he-asws bore holes connecting each of these. Then he-asws threw them into it. Then he-asws covered the top of the wells. Then he-asws inflamed a fire in the well in which there was no one from them. So the smoke entered upon them in those (wells). So they died’.[51]
باب حَدِّ السَّاحِرِ
Chapter 62 – Penalty (Hadd) of the sorcerer
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَاحِرُ الْمُسْلِمِينَ يُقْتَلُ وَ سَاحِرُ الْكُفَّارِ لَا يُقْتَلُ قِيلَ يَا رَسُولَ اللَّهِ وَ لِمَ لَا يُقْتَلُ سَاحِرُ الْكُفَّارِ قَالَ لِأَنَّ الْكُفْرَ أَعْظَمُ مِنَ السِّحْرِ وَ لِأَنَّ السِّحْرَ وَ الشِّرْكَ مَقْرُونَانِ .
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 Muslim sorcerer would be killed, and the Infidel sorcerer would not be killed’. It was said, ‘O Rasool-Allah-saww! And why would the Infidel sorcerer not be killed?’ He-saww said: ‘Because the infidelity is more grievous than the sorcery, and because the sorcery and the Polytheism are pairs’.[52]
مُحَمَّدُ بْنُ يَحْيَى وَ مُحَمَّدُ بْنُ الْحُسَيْنِ وَ حَبِيبُ بْنُ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ الْعَطَّارِ عَنْ بَشَّارٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّاحِرُ يُضْرَبُ بِالسَّيْفِ ضَرْبَةً وَاحِدَةً عَلَى [أُمِّ] رَأْسِهِ .
Muhammad Bin Yahya and Muhammad Bin Al Husayn and Habeeb Bin Al Hassan, from Muhammad Bin Abdul Hameed Al Attar, from Bashar, from Zayd Al Shahham,
(It has been narrated) from Abu Abdullah-asws having said: ‘The sorcerer would be struck with one strike of the sword on top of his head’.[53]
باب النَّوَادِرِ
Chapter 63 – The Miscelanneous
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ الثَّوْرِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) أَمَرَ قَنْبَرَ أَنْ يَضْرِبَ رَجُلًا حَدّاً فَغَلُظَ قَنْبَرٌ فَزَادَهُ ثَلَاثَةَ أَسْوَاطٍ فَأَقَادَهُ عَلِيٌّ ( عليه السلام ) مِنْ قَنْبَرٍ ثَلَاثَةَ أَسْوَاطٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Hassan Bin Salih Al Sowry,
(It has been narrated) from Abu Ja’far-asws having said that Amir Al-Momineen-asws ordered Qanbar that he should whip a man, a Penalty (Hadd). So Qanbar was harsh, and increased by three lashes. So Ali-asws caused retaliation from Qanbar of the three (excessive) lashes’.[54]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَبْغَضَ النَّاسِ إِلَى اللَّهِ عَزَّ وَ جَلَّ رَجُلٌ جَرَّدَ ظَهْرَ مُسْلِمٍ بِغَيْرِ حَقٍّ .
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 most hateful of the people to Allah-azwj Mighty and Majestic is a man who bares the back of a Muslim without a right (to do so)’.[55]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الْأَدَبِ عِنْدَ الْغَضَبِ .
Ali Bin Ibrahim, from his father, from Ali Bin Asbat, from one of our companions who said,
‘Rasool-Allah-saww forbade from the disciplining during the anger’.[56]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ قَالَ قَالَ يَاسِرٌ عَنْ بَعْضِ الْغِلْمَانِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّهُ قَالَ لَا يَزَالُ الْعَبْدُ يَسْرِقُ حَتَّى إِذَا اسْتَوْفَى ثَمَنَ يَدِهِ أَظْهَرَهَا اللَّهُ عَلَيْهِ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Ahmad Bin Umar Al Hallal, from Yasir, from one of the slaves,
From Abu Al-Hassan-asws having said: ‘If a servant does not stop from stealing even after he is satisfied with his wages, Allah-azwj Exposes it against him’.[57]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ فِي مَسَائِلِ إِسْمَاعِيلَ بْنِ عِيسَى عَنِ الْأَخِيرِ فِي مَمْلُوكٍ يَعْصِي صَاحِبَهُ أَ يَحِلُّ ضَرْبُهُ أَمْ لَا فَقَالَ لَا يَحِلُّ لَكَ أَنْ تَضْرِبَهُ إِنْ وَافَقَكَ فَأَمْسِكْهُ وَ إِلَّا فَخَلِّ عَنْهُ .
A number of our companions, from Ahmad Bin Muhammad, in the questions of Ismail Bin Isa,
(It has been narrated) from Al-Akheer regarding an owned (slave) who disobeys his master, is it Permissible to whip him or not?’ So he-asws said: ‘It is not Permissible for you that you should whip him, if he is compatible with you, so keep him, or else release him’.[58]
عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ مَنْ أَقَرَّ عِنْدَ تَجْرِيدٍ أَوْ تَخْوِيفٍ أَوْ حَبْسٍ أَوْ تَهْدِيدٍ فَلَا حَدَّ عَلَيْهِ .
Ali Bin Muhammad Bin Bandar, from Ahmad Bin Abu Abdullah, form his father, from Abu Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws that Amir Al-Momineen-asws said, ‘The one who confesses during the stripping, or frightening, or imprisonment, or imposition of a Penalty (Hadd), so there is no Penalty (Hadd) upon him (Due to being under duress/pressure)’.[59]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ الْجَبَلِيِّ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ ذَاتِ بَعْلٍ زَنَتْ فَحَبِلَتْ فَلَمَّا وَلَدَتْ قَتَلَتْ وَلَدَهَا سِرّاً قَالَ تُجْلَدُ مِائَةَ [جَلْدَةٍ] لِقَتْلِهَا وَلَدَهَا وَ تُرْجَمُ لِأَنَّهَا مُحْصَنَةٌ
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Aslam Al Jabaly, form Aasim Bin Humeyd, from Muhammad Bin Qays,
(The narrator) says, ‘I asked Abu Ja’far-asws about a woman who was with a husband, committed adultery, so she became pregnant. So when she gave birth, she killer her child secretly. He-asws said: ‘She would be whipped one hundred lashes due to killing her child, and she would be stoned (to death) because she was married (while committing immorality)’.
قَالَ وَ سَأَلْتُهُ عَنِ امْرَأَةٍ غَيْرِ ذَاتِ بَعْلٍ زَنَتْ فَحَبِلَتْ فَقَتَلَتْ وَلَدَهَا سِرّاً قَالَ تُجْلَدُ مِائَةً لِأَنَّهَا زَنَتْ وَ تُجْلَدُ مِائَةً لِأَنَّهَا قَتَلَتْ وَلَدَهَا.
He (the narrator) said, ‘And I asked him-asws about a woman who was not with a husband, committed adultery. So she killed her child secretly. He-asws said: ‘She would be whipped one hundred (lashes) because she committed adultery, and she would be whipped one hundred (lashes) because she killed her child’.[60]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ مَنْ أَقَرَّ بِوَلَدٍ ثُمَّ نَفَاهُ جُلِدَ الْحَدَّ وَ أُلْزِمَ الْوَلَدَ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws that Amir Al-Momineen-asws said: ‘The one who confesses with (ownership of) a child, then denies it, would be whipped the Penalty (Hadd), and the child would be enforced upon him’.[61]
عَلِيٌّ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ رَفَعَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ يَسْرِقُ فَتُقْطَعُ يَدُهُ بِإِقَامَةِ الْبَيِّنَةِ عَلَيْهِ وَ لَمْ يَرُدَّ مَا سَرَقَ كَيْفَ يُصْنَعُ بِهِ فِي مَالِ الرَّجُلِ الَّذِي سَرَقَ مِنْهُ أَ وَ لَيْسَ عَلَيْهِ رَدُّهُ وَ إِنِ ادَّعَى أَنَّهُ لَيْسَ عِنْدَهُ قَلِيلٌ وَ لَا كَثِيرٌ وَ عُلِمَ ذَلِكَ مِنْهُ قَالَ يُسْتَسْعَى حَتَّى يُؤَدِّيَ آخِرَ دِرْهَمٍ سَرَقَهُ .
Ali, from his father, from Salih Bin Saeed,
(It has been narrated) from one of the two (5th or 6th Imam-asws), said, ‘I asked him-asws about a man who stole, so his hand was cut by the establishment of the proof against him, but he did not return what he had stolen. So how should one deal with the property of the man whom it had been stolen from, or is there not the returning upon him? And if he were to claim that there is nothing in his possession anymore, neither less nor more, and that is known to be from him?’ He-asws said: ‘He would be made to work until he pays back the last Dirham he had stolen’.[62]
عَلِيٌّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَخْبِرْنِي عَنِ الْقَوَّادِ مَا حَدُّهُ قَالَ لَا حَدَّ عَلَى الْقَوَّادِ أَ لَيْسَ إِنَّمَا يُعْطَى الْأَجْرَعَلَى أَنْ يَقُودَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّمَا يَجْمَعُ بَيْنَ الذَّكَرِ وَ الْأُنْثَى حَرَاماً قَالَ ذَاكَ الْمُؤَلِّفُ بَيْنَ الذَّكَرِ وَ الْأُنْثَى حَرَاماً فَقُلْتُ هُوَ ذَاكَ جُعِلْتُ فِدَاكَ قَالَ يُضْرَبُ ثَلَاثَةَ أَرْبَاعِ حَدِّ الزَّانِي خَمْسَةً وَ سَبْعِينَ سَوْطاً وَ يُنْفَى مِنَ الْمِصْرِ الَّذِي هُوَ فِيهِ
Ali, from his father, from Muhammad Bin Suleyman, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘Inform me about the pimp, what is his Penalty (Hadd)?’ He-asws said: ‘There is no Penalty (Hadd) upon the pimp. Is it not, rather, he is given the wages upon what he procures?’ I said, ‘May I be sacrificed for you-asws! But rather, he gathers between the male and the female unlawfully’. He-asws said: ‘That is the joiner between the male and the female unlawfully?’ So I said, ‘He is that, may I be sacrificed for you-asws’. He-asws said: ‘He would be whipped three quarters of a Penalty (Hadd) of the adulterer, seventy five lashes, and he would be exiled from the city in which he is in’.
فَقُلْتُ جُعِلْتُ فِدَاكَ فَمَا عَلَى رَجُلٍ الَّذِي وَثَبَ عَلَى امْرَأَةٍ فَحَلَقَ رَأْسَهَا قَالَ يُضْرَبُ ضَرْباً وَجِيعاً وَ يُحْبَسُ فِي سِجْنِ الْمُسْلِمِينَ حَتَّى يُسْتَبْرَأَ شَعْرُهَا فَإِنْ نَبَتَ أُخِذَ مِنْهُ مَهْرُ نِسَائِهَا وَ إِنْ لَمْ يَنْبُتْ أُخِذَتْ مِنْهُ الدِّيَةُ كَامِلَةً خَمْسَةُ آلَافِ دِرْهَمٍ فَقُلْتُ فَكَيْفَ صَارَ مَهْرَ نِسَائِهَا إِنْ نَبَتَ شَعْرُهَا قَالَ يَا ابْنَ سِنَانٍ إِنَّ شَعْرَ الْمَرْأَةِ وَ عُذْرَتَهَا يَشْتَرِكَانِ فِي الْجَمَالِ فَإِذَا ذُهِبَ بِأَحَدِهِمَا وَجَبَ لَهَا الْمَهْرُ كَامِلًا .
So I said, ‘May I be sacrificed for you-asws! So what is upon a man who pounces upon a woman and shaves off her head?’ He-asws said: ‘He would be whipped painful lashes, and he would be imprisoned in a prison of the Muslims until her hair grows back. So when it does grows back, (an amount equal to) a dower of his womenfolk would be taken from him. And if it does not grow back, the complete wergild of five thousand Dirhams is taken from him’. So I said, ‘So how did it come to be a dower of his womenfolk, if her hair does grows back?’ He-asws said: ‘O Ibn Sinan! Hair of the woman, and her virginity are two associates in the beauty. So if one of the two goes away, the complete dower is Obligated for her’.[63]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَنْتَفِي مِنْ وَلَدِهِ وَ قَدْ أَقَرَّ بِهِ فَقَالَ إِنْ كَانَ الْوَلَدُ مِنْ حُرَّةٍ جُلِدَ الْحَدَّ خَمْسِينَ سَوْطاً حَدَّ الْمَمْلُوكِ وَ إِنْ كَانَ مِنْ أَمَةٍ فَلَا شَيْءَ عَلَيْهِ .
Muhammad Bin yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Muhammad Bin Sinan, from Al A’la Bin Al Fuzayl,
(The narrator) says, ‘I said to Abu Abdullah-asws, ‘The man denies from his child, and he had previously acknowledge with it. So he-asws said: ‘If the child was from a free woman, he would be whipped the Penalty (Hadd) of fifty lashes, a Penalty (Hadd) of the owned (slaves), and if it was from a slave girl, so there is nothing upon him’.[64]
مُحَمَّدُ بْنُ أَحْمَدَ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الزِّنَى أَشَرُّ أَوْ شُرْبُ الْخَمْرِ وَ كَيْفَ صَارَ فِي الْخَمْرِ ثَمَانِينَ وَ فِي الزِّنَى مِائَةً فَقَالَ يَا إِسْحَاقُ الْحَدُّ وَاحِدٌ وَ لَكِنْ زِيدَ هَذَا لِتَضْيِيعِهِ النُّطْفَةَ وَ لِوَضْعِهِ إِيَّاهَا فِي غَيْرِ مَوْضِعِهَا الَّذِي أَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ بِهِ .
Muhammad Bin Ahmad, from Abu Abdullah Al Razy, from Al Hassan Bin Ali Bin Abu Hamza, from Abu Abdullah Al Momin, from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘Is the adulterer more evil or drinker of the wine? And how did eighty lashes come to be with regards to the wine, and a hundred regarding adultery?’ So he-asws said: ‘O Is’haq! The Penalty (Hadd) is one, but there is an increase in this due to his wasting of the sperm and placing it in other than its (rightful) place which Allah-azwj Mighty and Majestic has Commanded it with’.[65]
مُحَمَّدُ بْنُ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ إِبْرَاهِيمَ بْنِ يَحْيَى الثَّوْرِيِّ عَنْ هَيْثَمِ بْنِ بَشِيرٍ عَنْ أَبِي بَشِيرٍ عَنْ أَبِي رَوْحٍ أَنَّ امْرَأَةً تَشَبَّهَتْ بِأَمَةٍ لِرَجُلٍ وَ ذَلِكَ لَيْلًا فَوَاقَعَهَا وَ هُوَ يَرَى أَنَّهَا جَارِيَتُهُ فَرُفِعَ إِلَى عُمَرَ فَأَرْسَلَ إِلَى عَلِيٍّ ( عليه السلام ) فَقَالَ اضْرِبِ الرَّجُلَ حَدّاً فِي السِّرِّ وَ اضْرِبِ الْمَرْأَةَ حَدّاً فِي الْعَلَانِيَةِ .
Muhammad Bin Ahmad, from one of his companions, from Ibrahim Bin Muhammad Al Saqafy, from Ibrahim Bin Yahya Al Sowry, from Haysam Bin Basheer, from Abu Basheer, from Abu Rawh that,
‘A woman resembled herself with a slave girl for a man, and that was at night. So he fell upon her, and he took her for his slave girl. So the matter was raised to Umar. So he sent a messenger to Ali-asws, so he-asws said: ‘Whip the man a Penalty (Hadd) in the secrecy, and whip the woman a Penalty (Hadd) in the open’.[66]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُقَامُ الْحَدُّ عَلَى الْمُسْتَحَاضَةِ حَتَّى يَنْقَطِعَ الدَّمُ عَنْهَا .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Penalty would not be established upon the menstruating woman until the (flow of) blood is cut off from her’.[67]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْمَحْمُودِيِّ عَنْ أَبِيهِ عَنْ يُونُسَ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْوَاجِبُ عَلَى الْإِمَامِ إِذَا نَظَرَ إِلَى رَجُلٍ يَزْنِي أَوْ يَشْرَبُ الْخَمْرَ أَنْ يُقِيمَ عَلَيْهِ الْحَدَّ وَ لَا يَحْتَاجُ إِلَى بَيِّنَةٍ مَعَ نَظَرِهِ لِأَنَّهُ أَمِينُ اللَّهِ فِي خَلْقِهِ وَ إِذَا نَظَرَ إِلَى رَجُلٍ يَسْرِقُ فَالْوَاجِبُ عَلَيْهِ أَنْ يَزْبُرَهُ وَ يَنْهَاهُ وَ يَمْضِيَ وَ يَدَعَهُ قُلْتُ كَيْفَ ذَاكَ قَالَ لِأَنَّ الْحَقَّ إِذَا كَانَ لِلَّهِ فَالْوَاجِبُ عَلَى الْإِمَامِ إِقَامَتُهُ وَ إِذَا كَانَ لِلنَّاسِ فَهُوَ لِلنَّاسِ .
Ali Bin Muhammad, from Muhammad Bin Ahmad Al Mahmoudy, from his father, from Yunus, from Al Husayn Bin Khalid,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘It is Obligatory upon the Imam-asws when he-asws finds a man committing adultery, or drinking the wine, that he-asws should established the Penalty (Hadd) upon him, and he-asws is not needy of any proof along with his-asws vision, because he-asws is a Trustee of Allah-azwj among His-azwj creatures. And when he-asws looks at a man who steals, so it is Obligatory upon him-asws that he-asws reprimands him, and forbids him, and goes and leaves him’. I said, ‘How can that be so?’ He-asws said: ‘Because the truth, if it was for the Sake of Allah-azwj, so it is Obligatory upon the Imam-asws to stand by it, and when it was for the people, so it is for the people (to stand by it)’.[68]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يُوَلِّي الشُّهُودَ الْحُدُودَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, raising it, said,
‘Amir Al-Momineen-asws used to give the authority to the witnesses for (execution of) the Penalties’.[69]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ ضَرَبَ مَمْلُوكاً حَدّاً مِنَ الْحُدُودِ مِنْ غَيْرِ حَدٍّ أَوْجَبَهُ الْمَمْلُوكُ عَلَى نَفْسِهِ لَمْ يَكُنْ لِضَارِبِهِ كَفَّارَةٌ إِلَّا عِتْقُهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘The one who whips an owned (slave), a Penalty (Hadd) from the Penalties, without a Penalty (Hadd) having been Obligated upon himself, there would not be an expiation except for his emancipation (libration)’.[70]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ إِنَّنِي سَأَلْتُ رَجُلًا بِوَجْهِ اللَّهِ فَضَرَبَنِي خَمْسَةَ أَسْوَاطٍ فَضَرَبَهُ النَّبِيُّ ( صلى الله عليه وآله ) خَمْسَةَ أَسْوَاطٍ أُخْرَى وَ قَالَ سَلْ بِوَجْهِكَ اللَّئِيمِ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Ibn Abu Yafour,
Abu Abdullah-asws has said: ‘A man came to the Prophet-saww, so he said, ‘O Rasool-Allah-saww! I asked a man by the Face of Allah-azwj, so he whipped me five lashes’. So the Prophet-saww whipped him another five lashes and said: ‘Ask by your own ignoble face’.[71]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ إِنَّ رَجُلًا قَالَ لِرَجُلٍ عَلَى عَهْدِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) إِنِّي احْتَلَمْتُ بِأُمِّكَ فَرَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ إِنَّ هَذَا افْتَرَى عَلَى أُمِّي فَقَالَ لَهُ وَ مَا قَالَ لَكَ قَالَ زَعَمَ أَنَّهُ احْتَلَمَ بِأُمِّي فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي الْعَدْلِ إِنْ شِئْتَ أَقَمْتُهُ لَكَ فِي الشَّمْسِ فَاجْلِدْ ظِلَّهُ فَإِنَّ الْحُلُمَ مِثْلُ الظِّلِّ وَ لَكِنْ سَنَضْرِبُهُ حَتَّى لَا يَعُودَ يُؤْذِي الْمُسْلِمِينَ .
A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,
‘A man said to a man, during the era of Amir Al-Momineen-asws, ‘I bed-wetted with your mother (in a dream)’. So, it was raised to Amir Al-Momineen-asws. He (complainer) said, ‘This one has fabricated upon my mother’. Amir Al-Momineen-asws said to him: ‘And what did he say to you?’ He said, ‘He claims that he bed-wetted by (having) my mother (in a dream)’. So, Amir Al-Momineen-asws said to him: ‘With regards to the justice, if I-asws so desire to, for you, I-asws would make him stand in the (heat of) the sun, and whip his shadow, for the dream is similar to the shadow. But, we-asws shall be whipping him until he does not repeat hurting the Muslims’.
وَ فِي رِوَايَةٍ أُخْرَى ضَرَبَهُ ضَرْباً وَجِيعاً
And in another report, Imam Ali-asws whipped him (the vulgar man) with a painful whipping (for hurting his brother’s feelings).[72]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) رَأَى قَاصّاً فِي الْمَسْجِدِ فَضَرَبَهُ بِالدِّرَّةِ وَ طَرَدَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said that: ‘Amir Al-Momineen-asws saw a story-teller in the Masjid, so he-asws hit him with the whip and expelled him’.[73]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ رَفَعَهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ لَا يَرَى الْحَبْسَ إِلَّا فِي ثَلَاثٍ رَجُلٍ أَكَلَ مَالَ الْيَتِيمِ أَوْ غَصَبَهُ أَوْ رَجُلٍ اؤْتُمِنَ عَلَى أَمَانَةٍ فَذَهَبَ بِهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, raising it,
(It has been narrated) that Amir Al-Momineen-asws would never imprison anyone except regarding three – a man who consumed the property of the orphan, or usurped it (property), or a man who was enstrusted upon a trust, so he went away (absconded) with it’.[74]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مِرْدَاسٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْحَارِثِ بْنِ حَصِيرَةَ قَالَ مَرَرْتُ بِحَبَشِيٍّ وَ هُوَ يَسْتَسْقِي بِالْمَدِينَةِ وَ إِذَا هُوَ أَقْطَعُ فَقُلْتُ لَهُ مَنْ قَطَعَكَ فَقَالَ قَطَعَنِي خَيْرُ النَّاسِ إِنَّا أُخِذْنَا فِي سَرِقَةٍ وَ نَحْنُ ثَمَانِيَةُ نَفَرٍ فَذُهِبَ بِنَا إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام ) فَأَقْرَرْنَا بِالسَّرِقَةِ فَقَالَ لَنَا تَعْرِفُونَ أَنَّهَا حَرَامٌ قُلْنَا نَعَمْ فَأَمَرَ بِنَا فَقُطِعَتْ أَصَابِعُنَا مِنَ الرَّاحَةِ وَ خُلِّيَتِ الْإِبْهَامُ
Al Husayn Bin Muhammad, from Mola Bin Muhammad, from Ali Bin Mardas, from Sa’adan Bin Muslim, from one of our companions, from Al Haris Bin Haseyra who said,
I passed by an Ethiopian man, and he used to supply water at Al-Medina, and he had been cut. So I said to him, ‘Who cut you?’ So he said, ‘It was the best of the people who cut me. We were seized during a robbery and we were eight persons. So they went with us to Ali-asws Bin Abu Talib-asws, and we confessed with the theft. So he-asws said to us: ‘Do you recognise that it is Prohibited?’ We said, ‘Yes’. So he-asws ordered for our fingers to be cut from the palm and left the thumb.
ثُمَّ أَمَرَ بِنَا فَحُبِسْنَا فِي بَيْتٍ يُطْعِمُنَا فِيهِ السَّمْنَ وَ الْعَسَلَ حَتَّى بَرَأَتْ أَيْدِينَا ثُمَّ أَمَرَ بِنَا فَأُخْرِجْنَا وَ كَسَانَا فَأَحْسَنَ كِسْوَتَنَا ثُمَّ قَالَ لَنَا إِنْ تَتُوبُوا وَ تَصْلُحُوا فَهُوَ خَيْرٌ لَكُمْ يُلْحِقْكُمُ اللَّهُ بِأَيْدِيكُمْ فِي الْجَنَّةِ وَ إِنْ لَا تَفْعَلُوا يُلْحِقْكُمُ اللَّهُ بِأَيْدِيكُمْ فِي النَّارِ .
Then he-asws ordered with us, for he-asws withheld us in a house wherein we were fed the butter and the honey until our hands were cured. Then he-asws ordered with us, so we were brought out, and clothed us, so we had the best of the clothes. Then he-asws said to us: ‘If you were to repent and correct yourselves, it would be better for you all, Allah-azwj would Attach you with your fingers in the Paradise, but if you do not do it, Allah-azwj would Attach you with your fingers in the Fire’.[75]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ جَاءَ بِهِ رَجُلَانِ وَ قَالَا إِنَّ هَذَا سَرَقَ دِرْعاً فَجَعَلَ الرَّجُلُ يُنَاشِدُهُ لَمَّا نَظَرَ فِي الْبَيِّنَةِ وَ جَعَلَ يَقُولُ وَ اللَّهِ لَوْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا قَطَعَ يَدِي أَبَداً قَالَ وَ لِمَ قَالَ يُخْبِرُهُ رَبُّهُ أَنِّي بَرِيءٌ فَيُبَرِّئُنِي بِبَرَاءَتِي فَلَمَّا رَأَى مُنَاشَدَتَهُ إِيَّاهُ دَعَا الشَّاهِدَيْنِ وَ قَالَ اتَّقِيَا اللَّهَ وَ لَا تَقْطَعَا يَدَ الرَّجُلِ ظُلْماً وَ نَاشَدَهُمَا
Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding a man who was brought by two men who both said, ‘This one stole an armour’. When the man saw the proof he started adjuring and went on saying, ‘By Allah-azwj! If Rasool-Allah-saww was around, my hand would not be cut, ever!’ He-asws said: ‘And why not?’ He said, ‘His-saww Lord-azwj would have Informed him-saww that I was innocent, so he-saww would have freed me due to my innocence’. So when he-asws saw his adjuring, he-asws called the two witnesses and said: ‘Both of you fear Allah-azwj and do not cut the hand of the man unjustly’, and he-asws adjured both of them.
ثُمَّ قَالَ لِيَقْطَعْ أَحَدُكُمَا يَدَهُ وَ يُمْسِكَ الْآخَرُ يَدَهُ فَلَمَّا تَقَدَّمَا إِلَى الْمِصْطَبَّةِ لِيَقْطَعَ يَدَهُ ضَرَبَ النَّاسَ حَتَّى اخْتَلَطُوا فَلَمَّا اخْتَلَطُوا أَرْسَلَا الرَّجُلَ فِي غُمَارِ النَّاسِ حَتَّى اخْتَلَطَا بِالنَّاسِ فَجَاءَ الَّذِي شَهِدَا عَلَيْهِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ شَهِدَ عَلَيَّ الرَّجُلَانِ ظُلْماً فَلَمَّا ضَرَبَ النَّاسَ وَ اخْتَلَطُوا أَرْسَلَانِي وَ فَرَّا وَ لَوْ كَانَا صَادِقَيْنِ لَمْ يُرْسِلَانِي فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ يَدُلُّنِي عَلَى هَذَيْنِ أُنَكِّلْهُمَا .
Then he-asws said, ‘Let one of you cut his hand, while the other one holds his hand’. So when they both went to the outdoor place to cut his hand, the people crowded until they got mixed. So when they were mixed with the people, they sent the man away in the crowd of the people until he was mixed with the people. So the one against who they had testified came over, so he said, ‘O Amir Al-Momineen-asws! Two men testified against me unjustly. So when the people crowded and mixed, they sent me and fled, and had they both been truthful they would never have sent me away’. So Amir Al-Momineen-asws said: ‘The one who can point me to these two, I-asws will treat them harshly’.[76]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلَيْنِ سَرَقَا مِنْ مَالِ اللَّهِ أَحَدُهُمَا عَبْدٌ لِمَالِ اللَّهِ وَ الْآخَرُ مِنْ عُرْضِ النَّاسِ فَقَالَ أَمَّا هَذَا فَمِنْ مَالِ اللَّهِ لَيْسَ عَلَيْهِ شَيْءٌ مِنْ مَالِ اللَّهِ أَكَلَ بَعْضُهُ بَعْضاً وَ أَمَّا الْآخَرُ فَقَدَّمَهُ فَقَطَعَ يَدَهُ ثُمَّ أَمَرَ أَنْ يُطْعَمَ السَّمْنَ وَ اللَّحْمَ حَتَّى بَرَأَتْ مِنْهُ .
Ali Bin Ibrahim, from his father, from Al Washa, from Aasim Bin Humeyd, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding two men who had stolen from the wealth of Allah-azwj. One of the two was a slave of the wealth of Allah-azwj, and the other one was from among the (ordinary) people. So he-asws said: ‘As for this one who is from the wealth of Allah-azwj, there is nothing upon him from the wealth of Allah-azwj. One part has eaten the other part. And as for the other one, so bring him’. So he-asws cut his hand, then ordered than he should be fed the butter and the meat, until he is cured from it’.[77]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) أُتِيَ بِرَجُلٍ عَبِثَ بِذَكَرِهِ فَضَرَبَ يَدَهُ حَتَّى احْمَرَّتْ ثُمَّ زَوَّجَهُ مِنْ بَيْتِ الْمَالِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Talha Bin Zayd,
(It has been narrated) from Abu Abdullah-asws having said that they came with a man to Amir Al-Momineen-asws, who had tampered with his manhood. So he-asws hit his hand until it was red. Then he-asws got him married from the public treasury’.[78]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْفُرَاتِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ رَفَعَهُ قَالَ أُتِيَ عُمَرُ بِخَمْسَةِ نَفَرٍ أُخِذُوا فِي الزِّنَى فَأَمَرَ أَنْ يُقَامَ عَلَى كُلِّ وَاحِدٍ مِنْهُمُ الْحَدُّ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) حَاضِراً فَقَالَ يَا عُمَرُ لَيْسَ هَذَا حُكْمَهُمْ قَالَ فَأَقِمْ أَنْتَ عَلَيْهِمُ الْحُكْمَ فَقَدَّمَ وَاحِداً مِنْهُمْ فَضَرَبَ عُنُقَهُ وَ قَدَّمَ الثَّانِيَ فَرَجَمَهُ وَ قَدَّمَ الثَّالِثَ فَضَرَبَهُ الْحَدَّ وَ قَدَّمَ الرَّابِعَ فَضَرَبَهُ نِصْفَ الْحَدِّ وَ قَدَّمَ الْخَامِسَ فَعَزَّرَهُ
Ali Bin Ibrahim, from his father, from Muhammad Bin Al Waleed, from Muhammad Bin Al Furaat, from Al Asbagh Bin Nubata, raising it, said,
‘They came to Umar with five people who had committed adultery. So he ordered that the Penalty (Hadd) be established upon each one of them, and Amir Al-Momineen-asws was present. So he-asws said: ‘O Umar! This is not (supposed to be) their judgement’. So he said, ‘So you-asws establish the judgement upon them’. So they brought forward one of them, so he-asws struck his neck; and they brought the second one, so he-asws stoned him; and they brought the third one, so he-asws whipped him the Penalty (Hadd); and they brought the fourth, so he-asws whipped him half the Penalty (Hadd); and they brought the fifth, so he-asws reprimanded him’.
فَتَحَيَّرَ عُمَرُ وَ تَعَجَّبَ النَّاسُ مِنْ فِعْلِهِ فَقَالَ عُمَرُ يَا أَبَا الْحَسَنِ خَمْسَةُ نَفَرٍ فِي قَضِيَّةٍ وَاحِدَةٍ أَقَمْتَ عَلَيْهِمْ خَمْسَ حُدُودٍ لَيْسَ شَيْءٌ مِنْهَا يُشْبِهُ الْآخَرَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَمَّا الْأَوَّلُ فَكَانَ ذِمِّيّاً خَرَجَ عَنْ ذِمَّتِهِ لَمْ يَكُنْ لَهُ حُكْمٌ إِلَّا السَّيْفُ وَ أَمَّا الثَّانِي فَرَجُلٌ مُحْصَنٌ كَانَ حَدُّهُ الرَّجْمَ وَ أَمَّا الثَّالِثُ فَغَيْرُ مُحْصَنٍ جُلِدَ الْحَدَّ وَ أَمَّا الرَّابِعُ فَعَبْدٌ ضَرَبْنَاهُ نِصْفَ الْحَدِّ وَ أَمَّا الْخَامِسُ فَمَجْنُونٌ مَغْلُوبٌ عَلَى عَقْلِهِ .
So Umar was confounded and the people were astounded from his-asws actions. So Umar said, ‘O Abu Al-Hassan-asws, five people in one judgement, five judgements being established upon them, not a thing from it resembling the other!’ So Amir Al-Momineen-asws said: ‘As for the first one, he was a Zimmi (under the responsibility) who had exited from the responsibility (of the government), there was no judgement for him except for the sword. And as for the second one, so he was a married man, his Penalty (Hadd) was the stoning. And as for the third one, so he was not married, was whipped the Penalty (Hadd). And as for the fourth one, so he was a slave, we whipped him half the Penalty (Hadd); and as for the fifth, so he was an insane, his intellect had been overcome’.[79]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ أَوْ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ أُقِيمَ عَلَيْهِ الْحَدُّ فِي الدُّنْيَا أَ يُعَاقَبُ فِي الْآخِرَةِ فَقَالَ اللَّهُ أَكْرَمُ مِنْ ذَلِكَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Bukeyr, from Zurara, from Humran who said,
(It has been narrated) ‘I asked Abu Abdullah-asws or Abu Ja’far-asws about a man, upon whom the Penalty (Hadd) was established in the world, would he be Punished in the Hereafter?’ So he-asws said: ‘Allah-azwj is more benevolent than that (to Punish twice)’.[80]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَحْدَثَ فِي الْكَعْبَةِ حَدَثاً قُتِلَ .
Ali Bin Ibrahim, from his father, from one of our companions, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who excretes in the Kaaba with an excretion, would be killed’.[81]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَجَّالِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِرَجُلٍ نَصْرَانِيٍّ كَانَ أَسْلَمَ وَ مَعَهُ خِنْزِيرٌ قَدْ شَوَاهُ وَ أَدْرَجَهُ بِرَيْحَانٍ قَالَ مَا حَمَلَكَ عَلَى هَذَا قَالَ الرَّجُلُ مَرِضْتُ فَقَرِمْتُ إِلَى اللَّحْمِ فَقَالَ أَيْنَ أَنْتَ مِنْ لَحْمِ الْمَعْزِ وَ كَانَ خَلَفاً مِنْهُ ثُمَّ قَالَ لَوْ أَنَّكَ أَكَلْتَهُ لَأَقَمْتُ عَلَيْكَ الْحَدَّ وَ لَكِنْ سَأَضْرِبُكَ ضَرْباً فَلَا تَعُدْ فَضَرَبَهُ حَتَّى شَغَرَ بِبَوْلِهِ .
Ali Bin Ibrahim, from his father, from Al Hajjal, from Ali Bin Muhammad Bin Abdul Rahman, from Al Nowfaly, from Al Sakuny,
Abu Abdullah-asws has said: ‘They came to Amir Al-Momineen-asws with a Christian man who had become a Muslim, and with him was a pig which he had roasted, and seasoned it with basil. He-asws said: ‘What carried you upon that?’ The man said, ‘I was sick, so I longed for the meat’. So he-asws said: ‘Where are you from the meat of the goat?’ And it was following him. Then he-asws said: ‘If you were to eat it, I-asws will establish the Penalty (Hadd) upon you, but I-asws would be hitting you with a strike. So he-asws hit him until his urine trickled out’.[82]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ شَتَمَ رَجُلٌ عَلَى عَهْدِ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَأُتِيَ بِهِ عَامِلَ الْمَدِينَةِ فَجَمَعَ النَّاسَ فَدَخَلَ عَلَيْهِ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ قَرِيبُ الْعَهْدِ بِالْعِلَّةِ وَ عَلَيْهِ رِدَاءٌ لَهُ مُوَرَّدٌ
Al Husayn Bin Muhammad, from Ali Bin Muhammad, from Al Hassan Bin Ali Al Washa who said,
‘I heard Abu Al-Hassan-asws saying: ‘In the era of Ja’far-asws Bin Muhammad-asws, a man insulted Rasool-Allah-saww. So they came with him to the governor of Al-Medina, and the people gathered. And it was near to the time of his-asws illness, and upon him-asws was a robe of his-asws, wrapped around him-asws.
فَأَجْلَسَهُ فِي صَدْرِ الْمَجْلِسِ وَ اسْتَأْذَنَهُ فِي الِاتِّكَاءِ وَ قَالَ لَهُمْ مَا تَرَوْنَ فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ وَ الْحَسَنُ بْنُ زَيْدٍ وَ غَيْرُهُمَا نَرَى أَنْ يُقْطَعَ لِسَانُهُ فَالْتَفَتَ الْعَامِلُ إِلَى رَبِيعَةِ الرَّأْيِ وَ أَصْحَابِهِ فَقَالَ مَا تَرَوْنَ فَقَالَ يُؤَدَّبُ
So they got him-asws to be seated in the centre of the gathering and permitted him-asws regarding the reclining, and (the governor) said to them, ‘What are your views?’ So Abdullah Bin Al-Hassan, and Al-Hassan Bin Zayd, and others said to him, ‘We view that his tongue should be cut’. So the governor turned towards Rabi’e Al-Rai’y and his companions, so he said, ‘What is your view?’ So he said, ‘He should be disciplined’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) سُبْحَانَ اللَّهِ فَلَيْسَ بَيْنَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ بَيْنَ أَصْحَابِهِ فَرْقٌ .
So, Abu Abdullah-asws said to him: ‘Glory be to Allah-azwj! So there is no difference between Rasool-Allah-saww and his-saww companions?’[83]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِقَوْمٍ لُصُوصٍ قَدْ سَرَقُوا فَقَطَعَ أَيْدِيَهُمْ مِنْ نِصْفِ الْكَفِّ وَ تَرَكَ الْإِبْهَامَ وَ لَمْ يَقْطَعْهَا وَ أَمَرَهُمْ أَنْ يَدْخُلُوا دَارَ الضِّيَافَةِ وَ أَمَرَ بِأَيْدِيهِمْ أَنْ تُعَالَجَ فَأَطْعَمَهُمُ السَّمْنَ وَ الْعَسَلَ وَ اللَّحْمَ حَتَّى بَرَءُوا فَدَعَاهُمْ وَ قَالَ يَا هَؤُلَاءِ إِنَّ أَيْدِيَكُمْ قَدْ سَبَقَتْ إِلَى النَّارِ فَإِنْ تُبْتُمْ وَ عَلِمَ اللَّهُ مِنْكُمْ صِدْقَ النِّيَّةِ تَابَ اللَّهُ عَلَيْكُمْ وَ جَرَرْتُمْ أَيْدِيَكُمْ إِلَى الْجَنَّةِ وَ إِنْ لَمْ تُقْلِعُوا وَ لَمْ تَنْتَهُوا عَمَّا أَنْتُمْ عَلَيْهِ جَرَّتْكُمْ أَيْدِيكُمْ إِلَى النَّارِ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman Al Daylami, from Haroun Bin Al Jahm, from Muhammad Bin Muslim,
Abu Ja’far-asws has said: ‘They came to Amir Al-Momineen-asws with a group who had stolen. So he-asws cut their hands from half the palm, and left the thumb and did not cut it, and ordered them that they should enter the guest house, and ordered for the healing of their hands. So they were fed the butter, and the honey, and the meat, until they were cured. So he-asws called them over and said: ‘O you all! Your hands have preceded you to the Fire. So if you were to repent, and Allah-azwj Knows from you the sincerity of the intention, He-azwj would Trun towards you (with Mercy) and your hands would join you in the Paradise. And if you do not improve and do not stop from what you are upon, your hands would drag you into the Fire’.[84]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ أَخْبَرَنِي أَخِي مُوسَى ( عليه السلام ) قَالَ كُنْتُ وَاقِفاً عَلَى رَأْسِ أَبِي حِينَ أَتَاهُ رَسُولُ زِيَادِ بْنِ عُبَيْدِ اللَّهِ الْحَارِثِيِّ عَامِلِ الْمَدِينَةِ قَالَ يَقُولُ لَكَ الْأَمِيرُ انْهَضْ إِلَيَّ فَاعْتَلَّ بِعِلَّةٍ فَعَادَ إِلَيْهِ الرَّسُولُ فَقَالَ لَهُ قَدْ أَمَرْتُ أَنْ يُفْتَحَ لَكَ بَابُ الْمَقْصُورَةِ فَهُوَ أَقْرَبُ لِخُطْوَتِكَ
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat,
(It has been narrated) from Ali son of Ja’far-asws who said, ‘My brother-asws Musa-asws said: ‘I-asws was standing next to the head of my-asws father-asws, when a messenger of Ziyad Bin Ubeydulla, the governor of Al-Medina came over. He said, ‘The commander is saying to you-asws, ‘Arise to come over to me’. So he-asws excused himself-asws due to illness. So the messenger reiterated to him, so he said to him-asws, ‘He has ordered that the shorter door be opened up for you, it would be nearer for your-asws steps’.
قَالَ فَنَهَضَ أَبِي وَ اعْتَمَدَ عَلَيَّ وَ دَخَلَ عَلَى الْوَالِي وَ قَدْ جَمَعَ فُقَهَاءَ الْمَدِينَةِ كُلَّهُمْ وَ بَيْنَ يَدَيْهِ كِتَابٌ فِيهِ شَهَادَةٌ عَلَى رَجُلٍ مِنْ أَهْلِ وَادِي الْقُرَى فَذَكَرَ النَّبِيَّ ( صلى الله عليه وآله ) فَنَالَ مِنْهُ
He-asws said: ‘So my-asws father-asws arose and leaned upon me-asws, and entered upon the governor, and there had gathered therein the jurists of Al-Medina, all of them, and there was a letter in front of him in which was a testimony upon a man from the people of the valley of Al-Qura, in which he mentioned the Prophet-saww having been maligned (defamed) in it.
فَقَالَ لَهُ الْوَالِي يَا أَبَا عَبْدِ اللَّهِ انْظُرْ فِي الْكِتَابِ قَالَ حَتَّى أَنْظُرَ مَا قَالُوا فَالْتَفَتَ إِلَيْهِمْ فَقَالَ مَا قُلْتُمْ قَالُوا قُلْنَا يُؤَدَّبُ وَ يُضْرَبُ وَ يُعَزَّرُ وَ يُحْبَسُ قَالَ فَقَالَ لَهُمْ أَ رَأَيْتُمْ لَوْ ذَكَرَ رَجُلًا مِنْ أَصْحَابِ النَّبِيِّ ( صلى الله عليه وآله ) بِمِثْلِ مَا ذَكَرَ بِهِ النَّبِيَّ ( صلى الله عليه وآله ) مَا كَانَ الْحُكْمُ فِيهِ قَالُوا مِثْلَ هَذَا قَالَ سُبْحَانَ اللَّهِ فَقَالَ فَلَيْسَ بَيْنَ النَّبِيِّ ( صلى الله عليه وآله ) وَ بَيْنَ رَجُلٍ مِنْ أَصْحَابِهِ فَرْقٌ
So the governor said to him-asws, ‘O Abu Abdullah-asws! Look in the letter’. He-asws said: ‘(Not) until I-asws look at what they said’. So he turned towards them, so he said, ‘What are you saying?’ They said, ‘We say he should be displined, and whipped, and reprimanded, and imprisoned’. So he-asws said to them: ‘What is your view if he had mentioned a man from the companions of the Prophet-saww with similar to what he has mentioned the Prophet-saww by. What would have been the judgement regarding it?’ They said, ‘Similar to this’. He-asws said: ‘Glory be to Allah-azwj! So there is not between the Prophet-saww and a man from his-saww companions, a difference?’.
قَالَ فَقَالَ الْوَالِي دَعْ هَؤُلَاءِ يَا أَبَا عَبْدِ اللَّهِ لَوْ أَرَدْنَا هَؤُلَاءِ لَمْ نُرْسِلْ إِلَيْكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَخْبَرَنِي أَبِي ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( عليه السلام ) قَالَ [إِنَّ] النَّاسَ فِيَّ أُسْوَةٌ سَوَاءٌ مَنْ سَمِعَ أَحَداً يَذْكُرُنِي فَالْوَاجِبُ عَلَيْهِ أَنْ يَقْتُلَ مَنْ شَتَمَنِي وَ لَا يُرْفَعُ إِلَى السُّلْطَانِ وَ الْوَاجِبُ عَلَى السُّلْطَانِ إِذَا رُفِعَ إِلَيْهِ أَنْ يَقْتُلَ مَنْ نَالَ مِنِّي
He (7th Imam-asws) said: ‘So the governor said: ‘Leave them, O Abu Abdullah-asws! Had we intended them, we would not have sent a messenger to you-asws’. So Abu Abdullah-asws said: ‘My-asws father-asws informed me-asws that Rasool-Allah-saww said: ‘The people are all equal in example. The one who hears anyone mentioning me-saww (maliciously) so it is Obligatory upon him that he kills the one who insults me, and not raise it to the authorities, and it is Obligatory upon the authorities when it is raised to them that they should kill the one who maligns (slanders) me-asws’.
فَقَالَ زِيَادُ بْنُ عُبَيْدِ اللَّهِ أَخْرِجُوا الرَّجُلَ فَاقْتُلُوهُ بِحُكْمِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) .
So Ziyad Bin Ubeydullah said, ‘Bring out the man, so kill him, by the judgement of Abu Abdullah-asws’.[85]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ رَجُلًا مِنْ هُذَيْلٍ كَانَ يَسُبُّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَبَلَغَ ذَلِكَ النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ مَنْ لِهَذَا فَقَامَ رَجُلَانِ مِنَ الْأَنْصَارِ فَقَالَا نَحْنُ يَا رَسُولَ اللَّهِ فَانْطَلَقَا حَتَّى أَتَيَا عَرَبَةَ فَسَأَلَا عَنْهُ فَإِذَا هُوَ يَتَلَقَّى غَنَمَهُ فَلَحِقَاهُ بَيْنَ أَهْلِهِ وَ غَنَمِهِ فَلَمْ يُسَلِّمَا عَلَيْهِ فَقَالَ مَنْ أَنْتُمَا وَ مَا اسْمُكُمَا فَقَالَا لَهُ أَنْتَ فُلَانُ بْنُ فُلَانٍ فَقَالَ نَعَمْ فَنَزَلَا وَ ضَرَبَا عُنُقَهُ
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Rabie, from Muhammad Bin Muslim,
Abu Ja’far-asws has said: ‘A man from Huzayl insulted Rasool-Allah-saww. So that reached the Prophet-saww, so he-saww said: ‘Who is for this one?’ So two men from the Helpers stood up, so they both said, ‘Us, O Rasool-Allah-saww!’ So they both went until they came over to Bedouins. So they asked about him, so there he was tending his sheep. So they met him between his family and his sheep. So they did not greet him, so he said, ‘Who are you two, and what are both your names?’ So they both said to him, ‘Are you so and so, son of son and so?’ So he said, ‘Yes’. So they descended and struck off his neck.
قَالَ مُحَمَّدُ بْنُ مُسْلِمٍ فَقُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا الْآنَ سَبَّ النَّبِيَّ ( صلى الله عليه وآله ) أَ يُقْتَلُ قَالَ إِنْ لَمْ تَخَفْ عَلَى نَفْسِكَ فَاقْتُلْهُ .
Muhammad Bin Muslim (the narrator) said, ‘So I said to Abu Ja’far-asws, ‘What is your-asws view if a man now were to insult the Prophet-saww, should he be killed?’ He-asws said: ‘If you do not fear for yourself, so kill him’.[86]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رُبَّمَا ضَرَبْتُ الْغُلَامَ فِي بَعْضِ مَا يَحْرُمُ فَقَالَ وَ كَمْ تَضْرِبُهُ فَقُلْتُ رُبَّمَا ضَرَبْتُهُ مِائَةً فَقَالَ مِائَةً مِائَةً فَأَعَادَ ذَلِكَ مَرَّتَيْنِ ثُمَّ قَالَ حَدَّ الزِّنَى اتَّقِ اللَّهَ فَقُلْتُ جُعِلْتُ فِدَاكَ فَكَمْ يَنْبَغِي لِي أَنْ أَضْرِبَهُ فَقَالَ وَاحِداً فَقُلْتُ وَ اللَّهِ لَوْ عَلِمَ أَنِّي لَا أَضْرِبُهُ إِلَّا وَاحِداً مَا تَرَكَ لِي شَيْئاً إِلَّا أَفْسَدَهُ فَقَالَ فَاثْنَتَيْنِ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا هُوَ هَلَاكِي إِذاً قَالَ فَلَمْ أَزَلْ أُمَاكِسُهُ حَتَّى بَلَغَ خَمْسَةً ثُمَّ غَضِبَ فَقَالَ يَا إِسْحَاقُ إِنْ كُنْتَ تَدْرِي حَدَّ مَا أَجْرَمَ فَأَقِمِ الْحَدَّ فِيهِ وَ لَا تَعَدَّ حُدُودَ اللَّهِ .
A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘Sometimes I hit the slave regarding something which is Prohibited’. So he-asws said: ‘And how much do you hit him?’ So I said, ‘Sometimes I hit him one hundred (hits)’. So he-asws said: ‘One hundred, one hundred?’ So he-asws repeated that twice. Then he-asws said: ‘The Penalty (Hadd) of the adulterer, fear Allah-azwj’. So I said, ‘May I be sacrificed for you-asws! So how much is befitting for me that I should hit him?’
So he-asws said: ‘One’. So I said, ‘By Allah-azwj! If he comes to know, that I would not be hitting him except for one, he would not leave anything for me except that he would spoil it’. So he-asws said: ‘So, twice’. So I said, ‘May I be sacrificed for you-asws! This is my destruction’, when he-asws said it. So I did not stop haggling until it reached five. Then he-asws got angered, so he-asws said: ‘O Is’haq! If you know a Penalty (Hadd) of what crime has been committed, so establish the Penalty (Hadd), and do not exceed the Penalties of Allah-azwj!’[87]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي أَدَبِ الصَّبِيِّ وَ الْمَمْلُوكِ فَقَالَ خَمْسَةٌ أَوْ سِتَّةٌ وَ ارْفُقْ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman who said,
‘I spoke to Abu Abdullah-asws regarding disiplining of the child and the owned (slave), so he-asws said: ‘Five, or six, and be kind’.[88]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا كَانَ الرَّجُلُ كَلَامُهُ كَلَامَ النِّسَاءِ وَ مِشْيَتُهُ مِشْيَةَ النِّسَاءِ وَ يُمَكِّنُ مِنْ نَفْسِهِ فَيُنْكَحُ كَمَا تُنْكَحُ الْمَرْأَةُ فَارْجُمُوهُ وَ لَا تَسْتَحْيُوهُ.
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: ‘If the man was speaking the speech of the women, and his walking was the walking of the women, and he is abling (men) upon himself, so he is being copulated with like the copulation of the women, so stone him and do not let him live’.[89]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ بَلَغَ حَدّاً فِي غَيْرِ حَدٍّ فَهُوَ مِنَ الْمُعْتَدِينَ .
And by this chain, said, ‘Rasool-Allah-saww said: ‘The one who reaches a Penalty (Hadd) regarding (something) in which there is no Penalty (Hadd) (applicable), so he is from the exceeders’.[90]
وَ بِهَذَا الْإِسْنَادِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) أَلْقَى صِبْيَانُ الْكُتَّابِ أَلْوَاحَهُمْ بَيْنَ يَدَيْهِ لِيَخِيرَ بَيْنَهُمْ فَقَالَ أَمَا إِنَّهَا حُكُومَةٌ وَ الْجَوْرُ فِيهَا كَالْجَوْرِ فِي الْحُكْمِ أَبْلِغُوا مُعَلِّمَكُمْ إِنْ ضَرَبَكُمْ فَوْقَ ثَلَاثِ ضَرَبَاتٍ فِي الْأَدَبِ اقْتُصَّ مِنْهُ .
And by this chain,
‘Amir Al-Momineen-asws – two children threw their books and their tablets in front of him-asws in order for him-asws to choose between them. So he-asws said: ‘But it is a judgement, and the tyranny in it is like the tyranny in the judgement. Deliver (what I-asws am saying) to your teacher that if he were to hit you over three hits during the disciplining, there would be compensation from it’.[91]
وَ بِهَذَا الْإِسْنَادِ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ لَا تَدَعُوا الْمَصْلُوبَ بَعْدَ ثَلَاثَةِ أَيَّامٍ حَتَّى يُنْزَلَ فَيُدْفَنَ .
And by this chain,
‘Rasool-Allah-saww said: ‘Do not leave the crucified one after three days until you get him down, so he would be buried’.[92]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَعَثَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى بِشْرِ بْنِ عُطَارِدٍ التَّمِيمِيِّ فِي كَلَامٍ بَلَغَهُ فَمَرَّ بِهِ رَسُولُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فِي بَنِي أَسَدٍ وَ أَخَذَهُ فَقَامَ إِلَيْهِ نُعَيْمُ بْنُ دَجَاجَةَ الْأَسَدِيُّ فَأَفْلَتَهُ
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from one of his companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws sent someone to Bishr Bin Utaradi Al-Tameemy regarding a speech which reached him-asws. So the messenger of Amir Al-Momineen-asws passed by him among the Clan of Asad and seized him. So Nuaym Bin Dajaja Al-Asady stood up to him and had him released.
فَبَعَثَ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَأَتَوْهُ بِهِ وَ أَمَرَ بِهِ أَنْ يُضْرَبَ فَقَالَ لَهُ نُعَيْمٌ أَمَا وَ اللَّهِ إِنَّ الْمُقَامَ مَعَكَ لَذُلٌّ وَ إِنَّ فِرَاقَكَ لَكُفْرٌ قَالَ فَلَمَّا سَمِعَ ذَلِكَ مِنْهُ قَالَ لَهُ يَا نُعَيْمُ قَدْ عَفَوْنَا عَنْكَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ أَمَّا قَوْلُكَ إِنَّ الْمُقَامَ مَعَكَ لَذُلٌّ فَسَيِّئَةٌ اكْتَسَبْتَهَا وَ أَمَّا قَوْلُكَ إِنَّ فِرَاقَكَ لَكُفْرٌ فَحَسَنَةٌ اكْتَسَبْتَهَا فَهَذِهِ بِهَذِهِ ثُمَّ أَمَرَ أَنْ يُخَلَّى عَنْهُ .
So Amir Al-Momineen-asws sent someone to him, so he came up with him, and he-asws ordered for him to be whipped. So Nuaym said to him-asws, ‘But, by Allah-azwj, the staying with you-asws is a disgrace, and in separation from you-asws is infidelity’. So when he-asws heard that from him, he-asws said to him: ‘O Nuaym! We-asws have excused you, for Allah-azwj Mighty and Majestic is Saying [23:96] Repel evil by what is best. As for your words that, ‘Staying with you-asws is disgrace’, so it is an evil which you have attained; and as for your words, ‘In separation from you-asws is infidelity’, so it is a good deed which you have attained. So this here (compensates) for this’. Then he-asws ordered that he be released from it’.[93]
الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ رَجُلٍ عَنْ رَزِينٍ قَالَ كُنْتُ أَتَوَضَّأُ فِي مِيضَاةِ الْكُوفَةِ فَإِذَا رَجُلٌ قَدْ جَاءَ فَوَضَعَ نَعْلَيْهِ وَ وَضَعَ دِرَّتَهُ فَوْقَهَا ثُمَّ دَنَا فَتَوَضَّأَ مَعِي فَزَحَمْتُهُ فَوَقَعَ عَلَى يَدَيْهِ فَقَامَ فَتَوَضَّأَ فَلَمَّا فَرَغَ ضَرَبَ رَأْسِي بِالدِّرَّةِ ثَلَاثاً ثُمَّ قَالَ إِيَّاكَ أَنْ تَدْفَعَ فَتَكْسِرَ فَتُغَرَّمَ فَقُلْتُ مَنْ هَذَا فَقَالُوا أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَذَهَبْتُ أَعْتَذِرُ إِلَيْهِ فَمَضَى وَ لَمْ يَلْتَفِتْ إِلَيَّ .
Al Husayn Bin Muhammad Al Ashary, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban, from Ali Bin Ismail, from Amro Bin Abu Al Maqdam, from a man, from Razeyn who said,
‘I was performing ablution in the washing facilities of Al-Kufa, so there was a man who had come over. So he took-off his shoes, and placed his whip upon it. Then he approached me, so he performed ablution along with me. So I bumped him, and he fell upon his hands. So he arose and performed ablution. So when he was free, he struck my head with the whip, three times, then said: ‘Beware of bumping, so if you break (somebody’s bone), you will (have to pay) compensation’. So I said, ‘Who is this?’ So they (people) said, ‘Amir Al-Momineen-asws’. So I went to offer my excuses, but he-asws went and did not turn towards me’.[94]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ مَطَرِ بْنِ أَرْقَمَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ عَبْدَ الْعَزِيزِ بْنَ عُمَرَ الْوَالِيَ بَعَثَ إِلَيَّ فَأَتَيْتُهُ وَ بَيْنَ يَدَيْهِ رَجُلَانِ قَدْ تَنَاوَلَ أَحَدُهُمَا صَاحِبَهُ فَمَرَشَ وَجْهَهُ وَ قَالَ مَا تَقُولُ يَا أَبَا عَبْدِ اللَّهِ فِي هَذَيْنِ الرَّجُلَيْنِ قُلْتُ وَ مَا قَالَا قَالَ قَالَ أَحَدُهُمَا لَيْسَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَضْلٌ عَلَى أَحَدٍ مِنْ بَنِي أُمَيَّةَ فِي الْحَسَبِ وَ قَالَ الْآخَرُ لَهُ الْفَضْلُ عَلَى النَّاسِ كُلِّهِمْ فِي كُلِّ حِينٍ وَ غَضِبَ الَّذِي نَصَرَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَصَنَعَ بِوَجْهِهِ مَا تَرَى فَهَلْ عَلَيْهِ شَيْءٌ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Yunus Bin Yaqoub, from Matar Bin Arqam who said,
‘I heard Abu Abdullah-asws saying that Abul Aziz Bin Umar the governor sent an escort to me, so I-asws went over to him, and in front of him were two men, one of them had grabbed his companions, so he scratched his face, and he (the governor) said, ‘What are you-asws saying, O Abu Abdullah-asws regarding these two men?’ I-asws said, ‘And what did they both say?’ He said, ‘One of them said, ‘There is not merit for Rasool-Allah-saww over anyone from the Clan of Umayya with regards to the nobility’, and the other one said to him, ‘He-saww has the merit over the people, all of them, regarding every thing’, and the one who supported Rasool-Allah-saww got angered, so he did with his face what you-asws see. So is there anything upon him?’
فَقُلْتُ لَهُ إِنِّي أَظُنُّكَ قَدْ سَأَلْتَ مَنْ حَوْلَكَ فَأَخْبَرُوكَ فَقَالَ أَقْسَمْتُ عَلَيْكَ لَمَّا قُلْتَ فَقُلْتُ لَهُ كَانَ يَنْبَغِي لِلَّذِي زَعَمَ أَنَّ أَحَداً مِثْلُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي الْفَضْلِ أَنْ يُقْتَلَ وَ لَا يُسْتَحْيَا قَالَ فَقَالَ أَ وَ مَا الْحَسَبُ بِوَاحِدٍ فَقُلْتُ إِنَّ الْحَسَبَ لَيْسَ النَّسَبَ أَ لَا تَرَى لَوْ نَزَلْتَ بِرَجُلٍ مِنْ بَعْضِ هَذِهِ الْأَجْنَاسِ فَقَرَاكَ فَقُلْتَ إِنَّ هَذَا الْحَسَبُ [لَجَازَ ذَلِكَ] فَقَالَ أَ وَ مَا النَّسَبُ بِوَاحِدٍ قُلْتُ إِذَا اجْتَمَعَا إِلَى آدَمَ ( عليه السلام ) فَإِنَّ النَّسَبَ وَاحِدٌ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَمْ يَخْلِطْهُ شِرْكٌ وَ لَا بَغْيٌ فَأَمَرَ بِهِ الْوَالِي فَقُتِلَ .
So I-asws said to him: ‘I-asws think you have already asked the ones around you, so they have informed you’. So he said, ‘I swear to you-asws, I have not said it’. So I-asws said: ‘It would be befitting for the one who alleges that anyone is similar to Rasool-Allah-azwj with regards to the merits, that he should be killed, and not be left to live’. So he said, ‘Or is not the nobility of descent, one?’ So I-asws said:’ The nobility is not the lineage. Do you not see, if I-asws were to lodge a man from some of these races, your poor ones, so I said, ‘This is the nobility (that would be allowed)’. So he said, ‘Is not the lineage, one?’ I-asws said: ‘When it is gathered to Adam-as, so the lineage is one, (except that) Rasool-Allah-saww did not mix with Polytheism, nor unchasteness’. So the governor ordered it, so he was killed’.[95]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ الْعَامِرِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيَّ شَيْءٍ تَقُولُ فِي رَجُلٍ سَمِعْتُهُ يَشْتِمُ عَلِيّاً ( عليه السلام ) وَ يَتَبَرَّأُ مِنْهُ قَالَ فَقَالَ لِي وَ اللَّهِ حَلَالُ الدَّمِ وَ مَا أَلْفٌ مِنْهُمْ بِرَجُلٍ مِنْكُمْ دَعْهُ لَا تَعَرَّضْ لَهُ إِلَّا أَنْ تَأْمَنَ عَلَى نَفْسِكَ .
From him, from Ahmad Bin Muhamamd, from Ali Bin Al Hakam, from Rabie Bin Muhammad, from Abdullah Bin Suleyman Al Aamiry who said,
‘I said to Abu Abdullah-asws, ‘Which thing are you-asws saying regarding a man who was heard insulting Ali-asws and disavowed from him-asws?’ So he-asws said to me: ‘By Allah-azwj, the blood is Permissible, and (there are) a thousand from them with one man from you. Leave him and do not meddle with him, except if you are secure upon yourself’.[96]
وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ سَبَّابَةٍ لِعَلِيٍّ ( عليه السلام ) قَالَ فَقَالَ لِي حَلَالُ الدَّمِ وَ اللَّهِ لَوْ لَا أَنْ تَعُمَّ بِهِ بَرِيئاً قَالَ فَقُلْتُ فَمَا تَقُولُ فِي رَجُلٍ مُؤْذٍ لَنَا قَالَ فَقَالَ فِيمَا ذَا قُلْتُ مُؤْذِينَا فِيكَ بِذِكْرِكَ قَالَ فَقَالَ لِي لَهُ فِي عَلِيٍّ ( عليه السلام ) نَصِيبٌ قُلْتُ إِنَّهُ لَيَقُولُ ذَاكَ وَ يُظْهِرُهُ قَالَ لَا تَعَرَّضْ لَهُ .
And from him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Bin Salim who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding a man who pointed a finger at Ali-asws (used foul language)?’ So he-asws said to me: ‘The blood is Permissible, by Allah-azwj, if it is not permeated by presumed innocence’. So I said, ‘So what are you-asws saying regarding a man who is hurting us?’ He-asws said: ‘With regards to what?’ I said, ‘He is hurting us regarding you-asws, by mentioning you-asws (in derogatory terms)?’ So he-asws said to me: ‘Is there a share for him with regards to Ali-asws?’ I said, ‘He is saying that and manifesting it’. He-asws said: ‘Do not meddle with him’.[97]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُخَلَّدُ فِي السِّجْنِ إِلَّا ثَلَاثَةٌ الَّذِي يُمَثِّلُ وَ الْمَرْأَةُ تَرْتَدُّ عَنِ الْإِسْلَامِ وَ السَّارِقُ بَعْدَ قَطْعِ الْيَدِ وَ الرِّجْلِ .
Ali Bin Ibrahim, from his father, from one of his companions, from Hammad,
(It has been narrated) from Abu Abdullah-asws having said: ‘No one is to be imprisoned for ever except for three – One who severely tortures someone, and the woman who reneges from Al-Islam, and the thief (who steals) after the cutting of the hand and the leg’.[98]
تَمَّ كِتَابُ الْحُدُودِ مِنَ الْكَافِي وَ يَتْلُوهُ كِتَابُ الدِّيَاتِ إِنْ شَاءَ اللَّهُ .
The Book of the Penalty (Hadd)s from Al Kafi is completed, and would be followed by the Book of Wergild, Allah-azwj Willing.
كِتَابُ الدِّيَاتِ
THE BOOK OF WERGILDS (COMPENSATIONS)
باب الْقَتْلِ
Chapter 1 – The killing
حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ حُمْرَانَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا مَعْنَى قَوْلِ اللَّهِ عَزَّ وَ جَلَّ مِنْ أَجْلِ ذلِكَ كَتَبْنا عَلى بَنِي إِسْرائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسادٍ فِي الْأَرْضِ فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً قَالَ قُلْتُ وَ كَيْفَ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً فَإِنَّمَا قَتَلَ وَاحِداً فَقَالَ يُوضَعُ فِي مَوْضِعٍ مِنْ جَهَنَّمَ إِلَيْهِ يَنْتَهِي شِدَّةُ عَذَابِ أَهْلِهَا لَوْ قَتَلَ النَّاسَ جَمِيعاً إِنَّمَا كَانَ يَدْخُلُ ذَلِكَ الْمَكَانَ قُلْتُ فَإِنَّهُ قَتَلَ آخَرَ قَالَ يُضَاعَفُ عَلَيْهِ.
Ali BIin Ibrahim narrated to me, from his father, from Ibn Abu Umeyr, from Ali Bin Uqba, from Abu Khalid Al Qammat, from Humran who said,
‘I said to Abu Abdullah-asws, ‘What is the Meaning of the Words of Allah-azwj Mighty and Majestic [5:32] For this reason did We Prescribe to the Children of Israel that whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though he slew all the people. I said, ‘And how come it is as if he has killed all the people, for he has (only) killed one?’ So he-asws said: ‘He would be placed in a place of Hell where the harshest of Punishments would end up to be upon its inhabitants, had he killed the people altogether. But rather, he would enter that place’. I said, ‘So if he were to kill another one?’ He-asws said: ‘It would be doubled upon him’.[99]
عَلِيٌّ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوَّلُ مَا يَحْكُمُ اللَّهُ فِيهِ يَوْمَ الْقِيَامَةِ الدِّمَاءُ فَيُوقِفُ ابْنَيْ آدَمَ فَيَفْصِلُ بَيْنَهُمَا ثُمَّ الَّذِينَ يَلُونَهُمَا مِنْ أَصْحَابِ الدِّمَاءِ حَتَّى لَا يَبْقَى مِنْهُمْ أَحَدٌ ثُمَّ النَّاسَ بَعْدَ ذَلِكَ حَتَّى يَأْتِيَ الْمَقْتُولُ بِقَاتِلِهِ فَيَتَشَخَّبَ فِي دَمِهِ وَجْهُهُ فَيَقُولَ هَذَا قَتَلَنِي فَيَقُولُ أَنْتَ قَتَلْتَهُ فَلَا يَسْتَطِيعُ أَنْ يَكْتُمَ اللَّهَ حَدِيثاً .
Ali, from his father, from Amro Bin Usman, from Al Mufazzal Bin Salih, from Jabir Bin Yazeed,
Abu Ja’far-asws has said that Rasool-Allah-saww said: ‘The first of what Allah-azwj would Judge on the Day of Judgement would be regarding the blood-shed. So He-azwj would Pause the two sons of Adam-as, so He-azwj would Decide between the two of them. Then it would be those from the committers of the blood-shed who stained themselves by what they (the sons of Adam-as) did, until there does not remain anyone from them. Then it would be the (other) people after that, to the extent that the murdered one would come with his murderer, so his face would be soaked in his blood, so he would be saying, ‘This one killed me’. So He-azwj would be Saying: “Did you kill him?’ So he would not be able to conceal any statement from Allah-azwj’.[100]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ نَفْسٍ تُقْتَلُ بَرَّةٍ وَ لَا فَاجِرَةٍ إِلَّا وَ هِيَ تُحْشَرُ يَوْمَ الْقِيَامَةِ مُتَعَلِّقَةً بِقَاتِلِهِ بِيَدِهِ الْيُمْنَى وَ رَأْسُهُ بِيَدِهِ الْيُسْرَى وَ أَوْدَاجُهُ تَشْخُبُ دَماً يَقُولُ يَا رَبِّ سَلْ هَذَا فِيمَ قَتَلَنِي فَإِنْ كَانَ قَتَلَهُ فِي طَاعَةِ اللَّهِ أُثِيبَ الْقَاتِلُ الْجَنَّةَ وَ أُذْهِبَ بِالْمَقْتُولِ إِلَى النَّارِ وَ إِنْ قَالَ فِي طَاعَةِ فُلَانٍ قِيلَ لَهُ اقْتُلْهُ كَمَا قَتَلَكَ ثُمَّ يَفْعَلُ اللَّهُ عَزَّ وَ جَلَّ فِيهِمَا بَعْدُ مَشِيئَةً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Al Jaroud,
Abu Ja’far-asws has said: ‘There is none from the killed soul, righteous or immoral, except that it would be Resurrected on the Day of Judgement holding on to his murderer by right hand, and his (own severed) head in his left hand and his veins streaming blood. He would be saying, ‘O Lord-azwj! Ask this one, why did he kill me?’ So if it was such that his killing was in obedience of Allah-azwj, they would bring the killer to the Paradise and go with the killed one to the Fire; and if it was in obedience to so and so (other than Allah-azwj), it would be said to him, ‘Kill him just as he had killed you’. Then Allah-azwj Mighty and Majestic would Deal with the two of them afterwards as He-azwj Wishes to’.[101]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَغُرَّنَّكُمْ رَحْبُ الذِّرَاعَيْنِ بِالدَّمِ فَإِنَّ لَهُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ قَاتِلًا لَا يَمُوتُ قَالُوا يَا رَسُولَ اللَّهِ وَ مَا قَاتِلٌ لَا يَمُوتُ فَقَالَ النَّارُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Hamza Al Sumaly,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww said: ‘Do not be deceived by the embrace of the two arms with the blood, for it, in the Presence of Allah-azwj Mighty and Majestic is a killer who does not die’. They said, ‘O Rasool-Allah-saww! And what is the killer who does not die?’ So he-saww said: ‘The Fire (of Hell)’.[102]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يُعْجِبُكَ رَحْبُ الذِّرَاعَيْنِ بِالدَّمِ فَإِنَّ لَهُ عِنْدَ اللَّهِ قَاتِلًا لَا يَمُوتُ .
A number of our companions, from Sahl Bin Ziyad, from Abdul Rahman Bin Abu Najran, from Aasim Bin Humeyd, from Abu Ubeyda,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Do not let the embrace of the two arms with the blood cause you to wonder, for it, in the Presence of Allah-azwj, is a killer who does not die’.[103]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ… فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً قَالَ لَهُ فِي النَّارِ مَقْعَدٌ لَوْ قَتَلَ النَّاسَ جَمِيعاً لَمْ يَرِدْ إِلَّا إِلَى ذَلِكَ الْمَقْعَدِ .
Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Hammad Bin Isa, from Rabie Bin Abdullah, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic [5:32] whoever slays a soul, unless it be for manslaughter . . . it is as though he slew all the people. He-asws said: ‘For him is a seat in the Fire, had he killed the people altogether, he would not have been Returned, except to that (very) place’.[104]
مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ الْمُؤْمِنُ فِي فُسْحَةٍ مِنْ دِينِهِ مَا لَمْ يُصِبْ دَماً حَرَاماً وَ قَالَ لَا يُوَفَّقُ قَاتِلُ الْمُؤْمِنِ مُتَعَمِّداً لِلتَّوْبَةِ .
Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim,
Abu Abdullah-asws has said: ‘The Believer does not cease to be in ample space (leeway) in his Religion for as long as he does not shed blood unlawfully’. And he-asws said: ‘The killer of the Believer deliberately, would not be given the opportunity for the repentance’.[105]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ أُتِيَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ قَتِيلٌ فِي جُهَيْنَةَ فَقَامَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَمْشِي حَتَّى انْتَهَى إِلَى مَسْجِدِهِمْ قَالَ وَ تَسَامَعَ النَّاسُ فَأَتَوْهُ فَقَالَ مَنْ قَتَلَ ذَا قَالُوا يَا رَسُولَ اللَّهِ مَا نَدْرِي فَقَالَ قَتِيلٌ بَيْنَ الْمُسْلِمِينَ لَا يُدْرَى مَنْ قَتَلَهُ وَ الَّذِي بَعَثَنِي بِالْحَقِّ لَوْ أَنَّ أَهْلَ السَّمَاءِ وَ الْأَرْضِ شَرِكُوا فِي دَمِ امْرِئٍ مُسْلِمٍ وَ رَضُوا بِهِ لَأَكَبَّهُمُ اللَّهُ عَلَى مَنَاخِرِهِمْ فِي النَّارِ أَوْ قَالَ عَلَى وُجُوهِهِمْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Hamza,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘(Someone) came to Rasool-Allah-azwj, so he said to him-saww: ‘O Rasool-Allah-saww! There has been killing in Juhayna’. So Rasool-Allah-saww arose, and walked until he-saww ended up in their Masjid. He-saww said, and the people heard him-saww, so they came over, so he-saww said: ‘Who had done that killing?’ They said, ‘O Rasool-Allah-saww! We do not know’. So he-saww said: ‘There has been killing in between the Muslims, and it is not known who killed? By the One Who-azwj Sent me-saww with the Truth, if the inhabitants of the sky and the earth were to participate in shedding the blood of a Muslim person, and were pleased with it, Allah-azwj would Fling them upon their nostrils, into the Fire!’ – or he-saww said: ‘Upon their faces!’.[106]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعِيدٍ الْأَزْرَقِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ قَتَلَ رَجُلًا مُؤْمِناً قَالَ يُقَالُ لَهُ مُتْ أَيَّ مِيتَةٍ شِئْتَ إِنْ شِئْتَ يَهُودِيّاً وَ إِنْ شِئْتَ نَصْرَانِيّاً وَ إِنْ شِئْتَ مَجُوسِيّاً .
Ali, from his father, from Ibn Abu Umeyr, from Saeed Al Arzaq,
(It has been narrated) from Abu Abdullah-asws regarding a man who killed a Believing man. He-asws said: ‘It would be said to him: ‘Die whichever death you like – if you so like, as a Jew, and if you so like, as a Christian, and if you so like, as a Magian!’.[107]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الرَّجُلَ لَيَأْتِي يَوْمَ الْقِيَامَةِ وَ مَعَهُ قَدْرُ مِحْجَمَةٍ مِنْ دَمٍ فَيَقُولُ وَ اللَّهِ مَا قَتَلْتُ وَ لَا شَرِكْتُ فِي دَمٍ قَالَ بَلَى ذَكَرْتَ عَبْدِي فُلَاناً فَتَرَقَّى ذَلِكَ حَتَّى قُتِلَ فَأَصَابَكَ مِنْ دَمِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said that the man would be brought on the Day of Judgement, and on him would be the (minimum amount of) blood – of the measurement of a cup, so he would be saying, ‘By Allah-azwj! I did not kill, nor did I participate in (shedding of his) blood!’ He-azwj would Say: “Yes (you did)! You mentioned My-azwj so and so servant, so that led to him being killed, therefore you are responsible for his blood (shedding)”’.[108]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَدْخُلُ الْجَنَّةَ سَافِكُ الدَّمِ وَ لَا شَارِبُ الْخَمْرِ وَ لَا مَشَّاءٌ بِنَمِيمٍ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Abdullah Bin Sinan, from a man,
Abu Abdullah-asws has said: ‘He would not be entering the Paradise, the one who shed the blood, nor the one who drank the wine, nor a slandering backbiter’.[109]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَقَفَ بِمِنًى حِينَ قَضَى مَنَاسِكَهَا فِي حَجَّةِ الْوَدَاعِ فَقَالَ أَيُّهَا النَّاسُ اسْمَعُوا مَا أَقُولُ لَكُمْ وَ اعْقِلُوهُ عَنِّي فَإِنِّي لَا أَدْرِي لَعَلِّي لَا أَلْقَاكُمْ فِي هَذَا الْمَوْقِفِ بَعْدَ عَامِنَا هَذَا
Ali Bin IBrahi, from his father, from Ibn Abu Umeyr, from Abu Asama Zayd Al Shaham,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww paused at Mina where he-saww fulfilled his-saww rituals during the Farewell Hajj. So he-saww said: ‘O you people! Listen to what I-saww am saying to you all, and understand from me-saww, for I-saww do not know, perhaps I-saww would not meet you all again during this year of ours’.
ثُمَّ قَالَ أَيُّ يَوْمٍ أَعْظَمُ حُرْمَةً قَالُوا هَذَا الْيَوْمُ قَالَ فَأَيُّ شَهْرٍ أَعْظَمُ حُرْمَةً قَالُوا هَذَا الشَّهْرُ قَالَ فَأَيُّ بَلَدٍ أَعْظَمُ حُرْمَةً قَالُوا هَذَا الْبَلَدُ قَالَ فَإِنَّ دِمَاءَكُمْ وَ أَمْوَالَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا إِلَى يَوْمِ تَلْقَوْنَهُ فَيَسْأَلُكُمْ عَنْ أَعْمَالِكُمْ
Then he-saww said: ‘Which day is greatest in sanctity?’ They said, ‘This day!’. He-saww said: ‘So which month is greatest in sanctity?’ They said, ‘This month!’ He-saww said: ‘So which city is greatest in sanctity?’ They said, ‘This city!’ He-saww said: ‘So your blood, and your wealth are sacred upon you like the sacredness of this day of yours, in this month of yours, in this city of yours, up to the day you meet Him-azwj, so He-azwj would be Questioning you about your deeds.
أَلَا هَلْ بَلَّغْتُ قَالُوا نَعَمْ قَالَ اللَّهُمَّ اشْهَدْ أَلَا مَنْ كَانَتْ عِنْدَهُ أَمَانَةٌ فَلْيُؤَدِّهَا إِلَى مَنِ ائْتَمَنَهُ عَلَيْهَا فَإِنَّهُ لَا يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ وَ لَا مَالُهُ إِلَّا بِطِيبَةِ نَفْسِهِ وَ لَا تَظْلِمُوا أَنْفُسَكُمْ وَ لَا تَرْجِعُوا بَعْدِي كُفَّاراً .
Indeed! Have I-saww delivered (the Message)?’ They said: ‘Yes!’ He-saww said: ‘O Allah-azwj! Be Witness! The one with whom is an entrustment, so let him pay it to the one who had entrusted it upon him, for the blood of a Muslim person and his wealth are not Permissible except if he himself agrees to it; and do not do injustice to yourselves (commit sins), and do not return to Infidelity after me-saww!’[110]
بَابٌ آخَرُ مِنْهُ
Chapter 2 – Another chapter from it
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وُجِدَ فِي قَائِمِ سَيْفِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) صَحِيفَةٌ إِنَّ أَعْتَى النَّاسِ عَلَى اللَّهِ عَزَّ وَ جَلَّ الْقَاتِلُ غَيْرَ قَاتِلِهِ وَ الضَّارِبُ غَيْرَ ضَارِبِهِ وَ مَنِ ادَّعَى لِغَيْرِ أَبِيهِ فَهُوَ كَافِرٌ بِمَا أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ وَ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً لَمْ يَقْبَلِ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفاً وَ لَا عَدْلًا .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Musny,
Abu Abdullah-asws has said: ‘A parchment was found in the sheath of the sword of Rasool-Allah-saww (which said): ‘The most troublemaker of the people to Allah-azwj Mighty and Majestic, is the one who killed other than the one who (was trying to) kill him, and having struck someone other than the one who struck him, and the one who claims to other than his (biological) father, so he is a disbeliever with what Allah-azwj Revealed unto Muhammad-saww; and the one who initiates an event (killing), or shelters an initiator (of a killing), Allah-azwj Mighty and Majestic would not Accept from him on the Day of Judgement, neither any exchange (for himself) nor any ransom’.[111]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَعْتَى النَّاسِ عَلَى اللَّهِ عَزَّ وَ جَلَّ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ وَ مَنْ ضَرَبَ مَنْ لَمْ يَضْرِبْهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww said: ‘The most trouble-maker of the people to Allah-azwj Mighty and Majestic, is the one who killed someone other than his (attempted) killer, and the one who struck someone who did not strike him’.[112]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَعَنَ اللَّهُ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ أَوْ ضَرَبَ غَيْرَ ضَارِبِهِ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَعَنَ اللَّهُ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً قُلْتُ وَ مَا الْمُحْدِثُ قَالَ مَنْ قَتَلَ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad and a number of our companions, from Sahl Bin Ziyad, altogether from Al Washa who said,
‘I heard Al-Reza-asws saying: ‘Rasool-Allah-saww said: ‘May Allah-azwj Curse the one who killed someone other than his (attempted) killer, or struck someone other than the one who struck him’. And Rasool-Allah-saww said: ‘May Allah-azwj Curse the one who initiates an event (killing), or shelters an initiator (of a killing)’. I said, ‘And what is the initiator?’ He-saww said: ‘The one who kills’.[113]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ أَبِي إِسْحَاقَ إِبْرَاهِيمَ الصَّيْقَلِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وُجِدَ فِي ذُؤَابَةِ سَيْفِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) صَحِيفَةٌ فَإِذَا فِيهَا بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ إِنَّ أَعْتَى النَّاسِ عَلَى اللَّهِ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ وَ الضَّارِبُ غَيْرَ ضَارِبِهِ وَ مَنْ تَوَلَّى غَيْرَ مَوَالِيهِ فَهُوَ كَافِرٌ بِمَا أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ وَ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً لَمْ يَقْبَلِ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفاً وَ لَا عَدْلًا
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Abu Is’haq Ibrahim Al Sayqal who said,
‘Abu Abdullah-asws said to me: ‘A parchment was found to be in a handle of a sword of Rasool-Allah-saww in which was (inscribed): ‘In the Name of Allah-azwj the Beneficent, the Merciful. The most troublesome of the people to Allah-azwj Mighty and Majestic on the Day of Judgement would be the one who killed someone other than his (attempted) killer, and the striker of someone other than the one who struck him, and the one who befriended other than his friends, so he is a disbeliever with what Allah-azwj Revealed upon Muhammad-saww. And the one who initiates an event (killing), or shelters an initiator, Allah-azwj Mighty and Majestic would not Accept from him on the Day of Judgement, neither any exchange nor a ransom’.
قَالَ ثُمَّ قَالَ لِي أَ تَدْرِي مَا يَعْنِي مَنْ تَوَلَّى غَيْرَ مَوَالِيهِ قُلْتُ مَا يَعْنِي بِهِ قَالَ يَعْنِي أَهْلَ الدِّينِ .
(He – the narrator) said, ‘Then he-asws said to me: ‘Do you know what is the meaning of the who befriends other than his friends?’ I said, ‘What is the meaning of it?’ He-asws said: ‘It means the people of the Religion’.
وَ الصَّرْفُ التَّوْبَةُ فِي قَوْلِ أَبِي جَعْفَرٍ ( عليه السلام ) وَ الْعَدْلُ الْفِدَاءُ فِي قَوْلِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) .
And the ‘exchange’ is the repentance in the words of Abu Ja’far-asws, and the ‘ransom’ is the sacrifice in the words of Abu Abdullah-asws’.[114]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَقَفَ بِمِنًى حِينَ قَضَى مَنَاسِكَهُ فِي حَجَّةِ الْوَدَاعِ فَقَالَ أَيُّهَا النَّاسُ اسْمَعُوا مَا أَقُولُ لَكُمْ فَاعْقِلُوهُ عَنِّي فَإِنِّي لَا أَدْرِي لَعَلِّي لَا أَلْقَاكُمْ فِي هَذَا الْمَوْقِفِ بَعْدَ عَامِنَا هَذَا
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zur’at Bin Muhammad, from Sama’at,
(It has been narrated) from Abu Abdullah-asws having said that Rasool-Allah-azwj paused at Mina where he fulfilled his-saww rituals during the farewell Hajj. So he-saww said: ‘O you people!, Listen to what I-saww am saying to you all, therefore understand from me-saww, for I-saww do not know perhaps I-saww will not meet you all in this pausing place after this year of ours’.
ثُمَّ قَالَ أَيُّ يَوْمٍ أَعْظَمُ حُرْمَةً قَالُوا هَذَا الْيَوْمُ قَالَ فَأَيُّ شَهْرٍ أَعْظَمُ حُرْمَةً قَالُوا هَذَا الشَّهْرُ قَالَ فَأَيُّ بَلَدٍ أَعْظَمُ حُرْمَةً قَالُوا هَذَا الْبَلَدُ قَالَ فَإِنَّ دِمَاءَكُمْ وَ أَمْوَالَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا إِلَى يَوْمِ تَلْقَوْنَهُ فَيَسْأَلُكُمْ عَنْ أَعْمَالِكُمْ
Then he-saww said: ‘Which day is greatest in sanctity?’ They said, ‘This day’. He-saww said: ‘So which month is the greatest in sanctity?’ They said, ‘This month’. He-saww said: ‘Which city is greatest in sanctity?’ They said, ‘This city’. He-saww said: ‘So your blood and your wealth is sacred upon you all like the sacredness of this days of yours, in this month of yours, in this city of yours, up to the Day you meet Him-azwj, so He-azwj would be Questioning you all about your deeds.
أَلَا هَلْ بَلَّغْتُ قَالُوا نَعَمْ قَالَ اللَّهُمَّ اشْهَدْ أَلَا وَ مَنْ كَانَتْ عِنْدَهُ أَمَانَةٌ فَلْيُؤَدِّهَا إِلَى مَنِ ائْتَمَنَهُ عَلَيْهَا فَإِنَّهُ لَا يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ وَ لَا مَالُهُ إِلَّا بِطِيبَةِ نَفْسِهِ وَ لَا تَظْلِمُوا أَنْفُسَكُمْ وَ لَا تَرْجِعُوا بَعْدِي كُفَّاراً .
Indeed! Have I-saww delivered (the Message)?’ They said, ‘Yes’. He-saww said: ‘O Allah-azwj! Be Witness! Indeed, and the one with whom was deposited an entrustment, so let him pay it back to the one who had entrusted it upon him, for neither the blood of a Muslim person nor his wealth is Permissible except by him agreeing it himself, and do not be unjust to yourselves (commit sins), nor return to be disbelievers after me-saww’.[115]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَعَنَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَحْدَثَ بِالْمَدِينَةِ حَدَثاً أَوْ آوَى مُحْدِثاً قُلْتُ مَا الْحَدَثُ قَالَ الْقَتْلُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Jameel,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘Rasool-Allah-saww cursed at Al-Medina, the one who initiated an event or sheltered an initiator (of a killing)’. I said, ‘And what is the ‘event’?’ He-asws said: ‘The killing’.[116]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ كُلَيْبٍ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ وُجِدَ فِي ذُؤَابَةِ سَيْفِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) صَحِيفَةٌ مَكْتُوبٌ فِيهَا لَعْنَةُ اللَّهِ وَ الْمَلَائِكَةِ عَلَى مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً وَ مَنِ ادَّعَى إِلَى غَيْرِ أَبِيهِ فَهُوَ كَافِرٌ بِمَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ مَنِ ادَّعَى إِلَى غَيْرِ مَوَالِيهِ فَعَلَيْهِ لَعْنَةُ اللَّهِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Kuleyb Al Asady,
(It has been narrated) from Abu Abdullah-asws having said: ‘A parchment was found in the handle of a sword of Rasool-Allah-saww, in which was written: ‘The Curse of Allah-azwj and the Angels is upon the one who initiates an event (killing), or shelters an initiator (of a killing), and the one who claims to other than his (biological) father, so he is a disbeliever with what Allah-azwj Mighty and Majestic Revealed; and the one who calls (for help) to other than his friends (people of the Religion), so upon him is the Curse of Allah-azwj’.[117]
بَابُ أَنَّ مَنْ قَتَلَ مُؤْمِناً عَلَى دِينِهِ فَلَيْسَتْ لَهُ تَوْبَةٌ
Chapter 3 – The one who kills a Believer upon his Religion, so there is no repentance for him
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ [خالِداً فِيها] قَالَ مَنْ قَتَلَ مُؤْمِناً عَلَى دِينِهِ فَذَلِكَ الْمُتَعَمِّدُ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ أَعَدَّ لَهُ عَذاباً عَظِيماً قُلْتُ فَالرَّجُلُ يَقَعُ بَيْنَهُ وَ بَيْنَ الرَّجُلِ شَيْءٌ فَيَضْرِبُهُ بِسَيْفِهِ فَيَقْتُلُهُ قَالَ لَيْسَ ذَلِكَ الْمُتَعَمِّدَ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [4:93] And whoever kills a Believer deliberately, his Punishment is Hell; he shall abide in it eternally, said: ‘The one who kills a Believer upon his Religion, so that is the deliberation which Allah-azwj Mighty and Majestic Speaks of and Prepare for him a Painful Punishment’. I said, ‘So what happens if something takes place between two persons, so he strikes him with his sword, so he kills him?’ He-asws said: ‘That is not the deliberation (pre-meditated killer) whom Allah-azwj Mighty and Majestic Speaks of’.[118]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْمُؤْمِنِ يَقْتُلُ الْمُؤْمِنَ مُتَعَمِّداً أَ لَهُ تَوْبَةٌ فَقَالَ إِنْ كَانَ قَتَلَهُ لِإِيمَانِهِ فَلَا تَوْبَةَ لَهُ وَ إِنْ كَانَ قَتَلَهُ لِغَضَبٍ أَوْ لِسَبَبِ شَيْءٍ مِنْ أَمْرِ الدُّنْيَا فَإِنَّ تَوْبَتَهُ أَنْ يُقَادَ مِنْهُ وَ إِنْ لَمْ يَكُنْ عُلِمَ بِهِ انْطَلَقَ إِلَى أَوْلِيَاءِ الْمَقْتُولِ فَأَقَرَّ عِنْدَهُمْ بِقَتْلِ صَاحِبِهِمْ فَإِنْ عَفَوْا عَنْهُ فَلَمْ يَقْتُلُوهُ أَعْطَاهُمُ الدِّيَةَ وَ أَعْتَقَ نَسَمَةً وَ صَامَ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ أَطْعَمَ سِتِّينَ مِسْكِيناً تَوْبَةً إِلَى اللَّهِ عَزَّ وَ جَلَّ .
A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub from Abdullah Bin Sinan and Ibn Bakeyr,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was asked about the Believer who kills the Believer deliberately, is there repentance for him? So he-asws said: ‘If he killed him for his beliefs, so there is no repentance for him, and if had killed him due to anger, or for a reason for something from the affairs of the world, so his repentance is that he would be retaliated from it, and if he does not know of it, so he should go to the guardians of the killed one, so he confesses in their presence of the murder of their companions. So if they were to forgive from it, then he would not be killed, and he would give them the wergild, and emancipate a slave, and Fast for two moths consecutively, and feed sixty poor (people) as a repentance to Allah-azwj Mighty and Majestic’.[119]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ قَتَلَ مُؤْمِناً وَ هُوَ يَعْلَمُ أَنَّهُ مُؤْمِنٌ غَيْرَ أَنَّهُ حَمَلَهُ الْغَضَبُ عَلَى قَتْلِهِ هَلْ لَهُ تَوْبَةٌ إِذَا أَرَادَ ذَلِكَ أَوْ لَا تَوْبَةَ لَهُ فَقَالَ يُقَادُ بِهِ وَ إِنْ لَمْ يُعْلَمْ بِهِ انْطَلَقَ إِلَى أَوْلِيَائِهِ فَأَعْلَمَهُمْ أَنَّهُ قَتَلَهُ فَإِنْ عَفَوْا عَنْهُ أَعْطَاهُمُ الدِّيَةَ وَ أَعْتَقَ رَقَبَةً وَ صَامَ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ تَصَدَّقَ عَلَى سِتِّينَ مِسْكِيناً .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suwed, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having been asked about a man who killed a Believer and he knew he was a Believer, besides that it was anger that carried him upon killing him. Is there repentance for him when he intends for that, or there is no repentance for him?’ So he-asws said: ‘He would be retaliated with, and if he does not know, he should go to his (killed one’s) guardians, so he would let them know that he has killed him. So if they were to forgive him, he would give them the wergild, and emancipate a slave, and Fast for two months consecutively, and give charity upon sixty poor ones’.[120]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ عِيسَى الضَّرِيرِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ قَتَلَ رَجُلًا مُتَعَمِّداً مَا تَوْبَتُهُ قَالَ يُمَكِّنُ مِنْ نَفْسِهِ قُلْتُ يَخَافُ أَنْ يَقْتُلُوهُ قَالَ فَلْيُعْطِهِمُ الدِّيَةَ قُلْتُ يَخَافُ أَنْ يَعْلَمُوا بِذَلِكَ قَالَ فَلْيَنْظُرْ إِلَى الدِّيَةِ فَلْيَجْعَلْهَا صُرَراً ثُمَّ لْيَنْظُرْ مَوَاقِيتَ الصَّلَوَاتِ فَلْيُلْقِهَا فِي دَارِهِمْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Ahmad Al Minqary, from Isa Al Zareyr who said,
‘I said to Abu Abdullah-asws, ‘A man kills a man deliberately, what is his repentance?’. He-asws said: ‘He should make himself available (to the guardians of the killed one)’. I said, ‘He is afraid that they might kill him’. He-asws said: ‘So let him give them the wergild’. I said, ‘He is afraid that they would come to know (it was him) due to that’. He-asws said: ‘So let him be secretive with the wergild, so let him make it as small packages, then place it during the Prayer timings (in their homes), so they can be with the wergild’.[121]
باب قَتْلِ الْعَمْدِ وَ شِبْهِ الْعَمْدِ وَ الْخَطَإِ
Chapter 4 – Deliberate killing, and somewhat deliberate, and the erroneous (killing)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قَتْلُ الْعَمْدِ كُلُّ مَا عَمَدَ بِهِ الضَّرْبَ فَعَلَيْهِ الْقَوَدُ وَ إِنَّمَا الْخَطَأُ أَنْ يُرِيدَ الشَّيْءَ فَيُصِيبَ غَيْرَهُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed and Ibn Abu Umeyr, altogether from Jameel Bin Darraj, from one of his companions,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘The deliberate killing is all of what the strike is deliberated with, so upon him is the retaliation, and rather, the erroneous (killing) is that he intends the thing, so he hits another (person)’.
وَ قَالَ إِذَا أَقَرَّ عَلَى نَفْسِهِ بِالْقَتْلِ قُتِلَ وَ إِنْ لَمْ يَكُنْ عَلَيْهِ بَيِّنَةٌ .
And he-asws said: ‘When he confesses upon himself with the killing, he would be killed, and even if there does not happen to be a proof against him’.[122]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْعَمْدُ كُلُّ مَا اعْتَمَدَ شَيْئاً فَأَصَابَهُ بِحَدِيدَةٍ أَوْ بِحَجَرٍ أَوْ بِعَصاً أَوْ بِوَكْزَةٍ فَهَذَا كُلُّهُ عَمْدٌ وَ الْخَطَأُ مَنِ اعْتَمَدَ شَيْئاً فَأَصَابَ غَيْرَهُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Muskan, from Al Halby who said,
‘Abu Abdullah-asws said: ‘The deliberation is all of what something is anticipated, so he hits it with an iron, or with a rock, or with a stick, or with a nudge, so all of these are deliberate; and the error is from anticipating something, so he hits something else’.[123]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ صَفْوَانَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ جَمِيعاً عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُخَالِفُ يَحْيَى بْنُ سَعِيدٍ قُضَاتَكُمْ قُلْتُ نَعَمْ قَالَ هَاتِ شَيْئاً مِمَّا اخْتَلَفُوا فِيهِ قُلْتُ اقْتَتَلَ غُلَامَانِ فِي الرَّحَبَةِ فَعَضَّ أَحَدُهُمَا صَاحِبَهُ فَعَمَدَ الْمَعْضُوضُ إِلَى حَجَرٍ فَضَرَبَ بِهِ رَأْسَ صَاحِبِهِ الَّذِي عَضَّهُ فَشَجَّهُ فَكُزَّ فَمَاتَ فَرُفِعَ ذَلِكَ إِلَى يَحْيَى بْنِ سَعِيدٍ فَأَقَادَهُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Safwan and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, altogether fro, Abdul Rahman Bin Al Hajjaj who said,
‘Abu Abdullah-asws said to me: ‘Does Yahya Bin Saeed oppose your judges?’ I said, ‘Yes’. He-asws said: ‘Give me something from what he differed in’. I said, ‘Two boys fought each other in the open, so one of them bit his companions. So the bitten one deliberated to pick up a stone, so he struck by it the head of his companion who had bitten him. So it split (his head), and (the wound) exacerbated, so he died. So that was raised to Yahya Bin Saeed, so he judged for the retaliation (revenge).
فَعَظُمَ ذَلِكَ عَلَى ابْنِ أَبِي لَيْلَى وَ ابْنِ شُبْرُمَةَ وَ كَثُرَ فِيهِ الْكَلَامُ وَ قَالُوا إِنَّمَا هَذَا الْخَطَأُ فَوَدَاهُ عِيسَى بْنُ عَلِيٍّ مِنْ مَالِهِ قَالَ فَقَالَ إِنَّ مَنْ عِنْدَنَا لَيُقِيدُونَ بِالْوَكْزَةِ وَ إِنَّمَا الْخَطَأُ أَنْ يُرِيدَ الشَّيْءَ فَيُصِيبَ غَيْرَهُ .
So that was grievous upon Ibn Abu Layli, and Ibn Shabrama (other judges), and they spoke a lot with regards to it, and they said, ‘But rather, this is an error’. So Isa Bin Ali paid him from his own wealth’. He-asws said: ‘From our-asws (judgement), let there be retaliation for the (fatal) wounding. But rather, the error is when he intended with something, so he hit something else’.[124]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا سَأَلْنَاهُ عَنْ رَجُلٍ ضَرَبَ رَجُلًا بِعَصاً فَلَمْ يَقْلَعْ عَنْهُ حَتَّى مَاتَ أَ يُدْفَعُ إِلَى وَلِيِّ الْمَقْتُولِ فَيَقْتُلَهُ قَالَ نَعَمْ وَ لَا يُتْرَكُ يَعْبَثُ بِهِ وَ لَكِنْ يُجِيزُ عَلَيْهِ بِالسَّيْفِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Mhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kanany, both together,
(It has been narrated) from Abu Abdullah-asws, both said, ‘We asked him-asws about a man who struck a man with a stick. So he had not stop (hitting him), until he died. Should he be handed over to a guardian of the killed one?’ He-asws said: ‘Yes, and he should not be left to be abused with it, but the sword should be allowed upon him’.[125]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْخَطَإِ الَّذِي فِيهِ الدِّيَةُ وَ الْكَفَّارَةُ أَ هُوَ أَنْ يَتَعَمَّدَ ضَرْبَ رَجُلٍ وَ لَا يَتَعَمَّدَ قَتْلَهُ قَالَ نَعَمْ قُلْتُ رَمَى شَاةً فَأَصَابَ إِنْسَاناً قَالَ ذَلِكَ الْخَطَأُ الَّذِي لَا شَكَّ فِيهِ عَلَيْهِ الدِّيَةُ وَ الْكَفَّارَةُ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Al Husayn, from Abu Al Abbas,
(The narrator) says, ‘I asked Abu Abdullah-asws about the (killing in) error in which is the wergild and the expiation, is it he who intends to strike a man, but does not anticipate killing him?’ He-asws said: ‘I said, ‘A sheep is fired (an arrow) at, so a human being is hit?’ He-asws said: ‘That is the error in which there is no doubt, upon him would be the wergild and ‘الْكَفَّارَةُ’ the expiation’.[126]
سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ عَبْدٍ صَالِحٍ ( عليه السلام ) فِي رَجُلٍ ضَرَبَ رَجُلًا بِعَصاً فَلَمْ يَرْفَعِ الْعَصَا حَتَّى مَاتَ قَالَ يُدْفَعُ إِلَى أَوْلِيَاءِ الْمَقْتُولِ وَ لَكِنْ لَا يُتْرَكُ يُتَلَذَّذُ بِهِ وَ لَكِنْ يُجَازُ عَلَيْهِ بِالسَّيْفِ .
Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu nasr, from Musa Bin Bakr,
(It has been narrated) from Abd Salih-asws (7th Imam-asws), regarding a man who struck a man with a stick, so he did not raise the stick (stop) until he died. He-asws said: ‘He would be handed over to the guardian of the killed one, but he should not be left to enjoy the pleasure of it, but the sword should be allowed upon him’.[127]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ أَنَّ رَجُلًا ضَرَبَ رَجُلًا بِخَزَفَةٍ أَوْ بِآجُرَّةٍ أَوْ بِعُودٍ فَمَاتَ كَانَ عَمْداً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hama, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘If a man were to strike a man with pottery, or with a brick, or with a plank (of wood), so he dies, it would be a deliberate (killing)’.[128]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَمْدُ الَّذِي يَضْرِبُ بِالسِّلَاحِ أَوِ الْعَصَا لَا يَقْلَعُ عَنْهُ حَتَّى يُقْتَلَ وَ الْخَطَأُ الَّذِي لَا يَتَعَمَّدُهُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Sinan, from Al A’ala Bin Al Fuzayl,
Abu Abdullah-asws has said: ‘The deliberation is in which he strikes with the sword, or the stick (and) does not stop from it until he kills; and the error is in which he does not anticipate it (the killing)’.[129]
يُونُسُ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ ضَرَبَ رَجُلٌ رَجُلًا بِعَصاً أَوْ بِحَجَرٍ فَمَاتَ مِنْ ضَرْبَةٍ وَاحِدَةٍ قَبْلَ أَنْ يَتَكَلَّمَ فَهُوَ شِبْهُ الْعَمْدِ فَالدِّيَةُ عَلَى الْقَاتِلِ وَ إِنْ عَلَاهُ وَ أَلَحَّ عَلَيْهِ بِالْعَصَا أَوْ بِالْحِجَارَةِ حَتَّى يَقْتُلَهُ فَهُوَ عَمْدٌ يُقْتَلُ بِهِ وَ إِنْ ضَرَبَهُ ضَرْبَةً وَاحِدَةً فَتَكَلَّمَ ثُمَّ مَكَثَ يَوْماً أَوْ أَكْثَرَ مِنْ يَوْمٍ ثُمَّ مَاتَ فَهُوَ شِبْهُ الْعَمْدِ .
Yunus, from one of his companions,
Abu Abdullah-asws has said: ‘If a man strikes a man with a stick, or with a rock, so he dies from his one strike before he speaks, so it is somewhat deliberate, therefore the wergild is upon the killer; and if he pounces upon him and hits him incessantly (nonstop) with the stick, or with the rock until he kills him, so he was deliberately killed with; and if he were to strike him with one strike, so he speaks, then remains (alive) for a day or more from (that) day, then dies, so it is somewhat deliberate’.[130]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَرْمِي الرَّجُلَ بِالشَّيْءِ الَّذِي لَا يَقْتُلُ مِثْلُهُ قَالَ هَذَا خَطَأٌ ثُمَّ أَخَذَ حَصَاةً صَغِيرَةً فَرَمَى بِهَا قُلْتُ أَرْمِي بِهَا الشَّاةَ فَأَصَابَتْ رَجُلًا قَالَ هَذَا الْخَطَأُ الَّذِي لَا شَكَّ فِيهِ وَ الْعَمْدُ الَّذِي يَضْرِبُ بِالشَّيْءِ الَّذِي يُقْتَلُ بِمِثْلِهِ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at and Muhammad Bin Yahya, from Ahmad Bin Muhammad, both together from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Abu Al Abbas,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘I threw something at a man, the likes of which does not kill (but he dies)?’ He-asws said: ‘This is erroneous (killing)’. Then he-asws picked up a small pebble, so he threw it. I said, ‘I threw it at the sheep but it hit a man?’ He-asws said: ‘This is the error in which there is no doubt, and the deliberate is that which he strikes with something, the likes of which could kill’.[131]
باب الدِّيَةِ فِي قَتْلِ الْعَمْدِ وَ الْخَطَإِ
Chapter 5 – The wergild regarding the deliberate killing, and the erroneous
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ ابْنَ أَبِي لَيْلَى يَقُولُ كَانَتِ الدِّيَةُ فِي الْجَاهِلِيَّةِ مِائَةً مِنَ الْإِبِلِ فَأَقَرَّهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ إِنَّهُ فَرَضَ عَلَى أَهْلِ الْبَقَرِ مِائَتَيْ بَقَرَةٍ وَ فَرَضَ عَلَى أَهْلِ الشَّاةِ أَلْفَ شَاةٍ ثَنِيَّةٍ وَ عَلَى أَهْلِ الذَّهَبِ أَلْفَ دِينَارٍ وَ عَلَى أَهْلِ الْوَرِقِ عَشَرَةَ آلَافِ دِرْهَمٍ وَ عَلَى أَهْلِ الْيَمَنِ الْحُلَلَ مِائَةَ حُلَّةٍ
Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad, both together from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj who said,
‘I heard Ibn Abu Layli saying, ‘The wergild during the Pre-Islamic period was a hundred camels. So Rasool-Allah-saww accepted it. Then he-asws necessitated upon the owner of the cows, (wergild of) two hundred cows, and upon the owners of the sheep (wergild of) a thousand sheep (or) male goats; and upon the owners of the gold (wergild of) a thousand Dinars; and upon owners of the currency, (a wergild) of ten thousand Dirhams; and upon the clothes merchants of Al-Yemen, a hundred garments’.
قَالَ عَبْدُ الرَّحْمَنِ بْنُ الْحَجَّاجِ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَمَّا رَوَى ابْنُ أَبِي لَيْلَى فَقَالَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ الدِّيَةُ أَلْفُ دِينَارٍ وَ قِيمَةُ الدِّينَارِ عَشَرَةُ دَرَاهِمَ وَ عَشَرَةُ آلَافِ [دِرْهَمٍ] لِأَهْلِ الْأَمْصَارِ وَ عَلَى أَهْلِ الْبَوَادِي الدِّيَةُ مِائَةٌ مِنَ الْإِبِلِ وَ لِأَهْلِ السَّوَادِ مِائَتَا بَقَرَةٍ أَوْ أَلْفُ شَاةٍ .
Abdul Rahman Bin Al-Hajjaj (the narrator) said, ‘So I asked Abu Abdullah-asws about what Ibn Abu Layli is reporting, so he-asws said: ‘Ali-asws was saying: ‘The wergild is a thousand Dinars, and the value of the Dinar is ten Dirhams, and a thousand Dirhams being for the people of the city, and upon the people of the valleys is the wergild of one hundred camels, and for the vast majority of the people (wergild of) two hundred cows, or a thousand sheep’.[132]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) دِيَةُ الْخَطَإِ إِذَا لَمْ يُرِدِ الرَّجُلَ مِائَةٌ مِنَ الْإِبِلِ أَوْ عَشَرَةُ آلَافٍ مِنَ الْوَرِقِ أَوْ أَلْفٌ مِنَ الشَّاةِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘Wergild of the erroneous (killing) when the man did not intend, is one hundred from the camels, or ten thousand (Dirhams) from the (owners of) the foliage, or a thousand from the sheep’.
وَ قَالَ دِيَةُ الْمُغَلَّظَةِ الَّتِي تُشْبِهُ الْعَمْدَ وَ لَيْسَ بِعَمْدٍ أَفْضَلُ مِنْ دِيَةِ الْخَطَإِ بِأَسْنَانِ الْإِبِلِ ثَلَاثٌ وَ ثَلَاثُونَ حِقَّةً وَ ثَلَاثٌ وَ ثَلَاثُونَ جَذَعَةً وَ أَرْبَعٌ وَ ثَلَاثُونَ ثَنِيَّةً كُلُّهَا طَرُوقَةُ الْفَحْلِ
And he-asws said: ‘The harsh wergild of that which resembles the deliberation, and it is not with deliberation, is higher than the wergild of the erroneous (killing) by the years (ages) of the camel – thirty three Hiqqa (four years old), and thirty Jaz’a (five years old), and thirty four Saniyya (six years old), all of these being easily manageable stallions’.
قَالَ وَ سَأَلْتُهُ عَنِ الدِّيَةِ فَقَالَ دِيَةُ الْمُسْلِمِ عَشَرَةُ آلَافٍ مِنَ الْفِضَّةِ أَوْ أَلْفُ مِثْقَالٍ مِنَ الذَّهَبِ أَوْ أَلْفٌ مِنَ الشَّاةِ عَلَى أَسْنَانِهَا أَثْلَاثاً وَ مِنَ الْإِبِلِ مِائَةٌ عَلَى أَسْنَانِهَا وَ مِنَ الْبَقَرِ مِائَتَانِ .
He (the narrator) said, ‘And I asked him-asws about the wergild, so he-asws said: ‘Wergild of the Muslim is ten thousand from the silver, or a thousand Misqaal (unit or measurement) of gold, or a thousand from the sheep based upon their years being three years, and from the camels based upon their years, and from the cows two hundred’.[133]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي الْخَطَإِ شِبْهِ الْعَمْدِ أَنْ يَقْتُلَ بِالسَّوْطِ أَوْ بِالْعَصَا أَوْ بِالْحِجَارَةِ إِنَّ دِيَةَ ذَلِكَ تُغَلَّظُ وَ هِيَ مِائَةٌ مِنَ الْإِبِلِ فِيهَا أَرْبَعُونَ خَلِفَةً [مَا] بَيْنَ ثَنِيَّةٍ إِلَى بَازِلِ عَامِهَا وَ ثَلَاثُونَ حِقَّةً وَ ثَلَاثُونَ بِنْتَ لَبُونٍ وَ الْخَطَأُ يَكُونُ فِيهِ ثَلَاثُونَ حِقَّةً وَ ثَلَاثُونَ ابْنَةَ لَبُونٍ وَ عِشْرُونَ ابْنَةَ مَخَاضٍ وَ عِشْرُونَ ابْنَ لَبُونٍ ذَكَراً وَ قِيمَةُ كُلِّ بَعِيرٍ مِنَ الْوَرِقِ مِائَةٌ وَ عِشْرُونَ دِرْهَماً أَوْ عَشَرَةُ دَنَانِيرَ وَ مِنَ الْغَنَمِ قِيمَةُ كُلِّ نَابٍ مِنَ الْإِبِلِ عِشْرُونَ شَاةً .
Ali Bin Ibrahim, from his father, from one of his companions, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘Amir Al-Momineen-asws said regarding the erroneous (killing) resembling the deliberate, if he kills with the whip, or with the stick, or with the rocks. The wergild of that is harsh, and it is one hundred from the camels in which there are forty ‘Khalifat’ what is between a ‘Saniya’ (six years old) to ‘Bazil’ (nine years old), and thirty ‘Hiqqa’ (four years old), and thirty ‘Bint Laboun’ (three years old female). And for the erroneous (killing) there should be thirty ‘Hiqqa’ (four years old), and thirty ‘Bint Laboun’ (three years old), and twenty ‘Ibnat Makhazin’ (two years old females), and twenty ‘Ibn Laboun’ (three years old males), and the value of each camel in terms of foliage is one hundred and twenty Dirhams, or ten Dinars; and from the sheep, the value of each sheep, for every camel is twenty sheep’.[134]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ فِي الدِّيَةِ قَالَ أَلْفُ دِينَارٍ أَوْ عَشَرَةُ آلَافِ دِرْهَمٍ وَ يُؤْخَذُ مِنْ أَصْحَابِ الْحُلَلِ الْحُلَلُ وَ يُؤْخَذُ مِنْ أَصْحَابِ الْإِبِلِ الْإِبِلُ وَ مِنْ أَصْحَابِ الْغَنَمِ الْغَنَمُ وَ مِنْ أَصْحَابِ الْبَقَرِ الْبَقَرُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr,
(It has been narrated) from Jameel Bin Darraj regarding the wergild, he-asws (6th Imam-asws) said: ‘A thousand Dinar, or ten thousand Dirhams, and the garments would be seized from the owner of the garments, and the camels would be seized from the owners of the camels, and the sheep from the owners of the sheep, and the cows from the owners of the cows’.[135]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ وَ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الدِّيَةُ عَشَرَةُ آلَافِ دِرْهَمٍ أَوْ أَلْفُ دِينَارٍ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel and Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘The wergild is then thousand Dirhams, or a thousand Dinars’.
قَالَ جَمِيلٌ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الدِّيَةُ مِائَةٌ مِنَ الْإِبِلِ .
Jameel (the narrator) said: ‘Abu Abdullah-asws said: ‘The wergild is one hundred from the camels’.[136]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ كُلَيْبٍ الْأَسَدِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُقْتَلُ فِي الشَّهْرِ الْحَرَامِ مَا دِيَتُهُ قَالَ دِيَةٌ وَ ثُلُثٌ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Kuleyb Al Asady who said,
‘I asked Abu Abdullah-asws about the man who kill during the Sacred Month, what is its wergild?’ He-asws said: ‘A wergild and a one-third (of it in addition)’.[137]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي قَتْلِ الْخَطَإِ مِائَةٌ مِنَ الْإِبِلِ أَوْ أَلْفٌ مِنَ الْغَنَمِ أَوْ عَشَرَةُ آلَافِ دِرْهَمٍ أَوْ أَلْفُ دِينَارٍ فَإِنْ كَانَ الْإِبِلُ فَخَمْسٌ وَ عِشْرُونَ ابْنَةَ مَخَاضٍ وَ خَمْسٌ وَ عِشْرُونَ ابْنَةَ لَبُونٍ وَ خَمْسٌ وَ عِشْرُونَ حِقَّةً وَ خَمْسٌ وَ عِشْرُونَ جَذَعَةً
Ali Bin Ibrahim, form Muhammad Bin Isa, from Yunus, from Muhammad Bin Sinan, from Al A’la Bin Al Fuzayl,
(It has been narrated) from Abu Abdullah-asws having said: ‘With regards to the erroneous killing, it (wergild) is a hundred from the camels, or a thousand from the sheep, or ten thousand Dirhams, or a thousand Dinars. So if it was the camels, so twenty-five should be Ibnat Makhaz (two year old females), and twenty five Ibnat Laboun (three year old females), and twenty five Hiqqa (four year old females), and twenty five Jaz’a (five year old females).
وَ الدِّيَةُ الْمُغَلَّظَةُ فِي الْخَطَإِ الَّذِي يُشْبِهُ الْعَمْدَ الَّذِي يَضْرِبُ بِالْحَجَرِ أَوْ بِالْعَصَا الضَّرْبَةَ وَ الضَّرْبَتَيْنِ لَا يُرِيدُ قَتْلَهُ فَهِيَ أَثْلَاثٌ ثَلَاثٌ وَ ثَلَاثُونَ حِقَّةً وَ ثَلَاثٌ وَ ثَلَاثُونَ جَذَعَةً وَ أَرْبَعَةٌ وَ ثَلَاثُونَ ثَنِيَّةً كُلُّهَا خَلِفَةٌ طَرُوقَةُ الْفَحْلِ وَ إِنْ كَانَ مِنَ الْغَنَمِ فَأَلْفُ كَبْشٍ
And the harsh wergild regarding the erroneous (killing) is that which resembles the deliberate which he struck with the rock, or with the stick, the single strike or two strikes not intending to kill him, so it is a third being thirty-three (four year old females), and thirty-three (five year old females), and thirty-four Saniyya (six year old females), all of these being capable of bearing the stallion (mount); and if it was from the sheep, so it is a thousand rams.
وَ الْعَمْدُ هُوَ الْقَوَدُ أَوْ رِضَا وَلِيِّ الْمَقْتُولِ .
And (as for) the deliberate (killing), it is the retaliation or (as per) the pleasure of the guardian of the killed one’.[138]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ وَ غَيْرِهِمَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الدِّيَةِ قَالَ هِيَ مِائَةٌ مِنَ الْإِبِلِ وَ لَيْسَ فِيهَا دَنَانِيرُ وَ لَا دَرَاهِمُ وَ لَا غَيْرُ ذَلِكَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed and Ibn Abu Umeyr, both together from Jameel Bin Darraj, from Muhammad Bin Muslim and Zurara, and others besides these two,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding the wergild. He-asws said: ‘It is one hundred from the camels, and there are neither Dinars in it nor Dirhams, nor (anything) other than that’.[139]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَنْ قَتَلَ مُؤْمِناً مُتَعَمِّداً فَإِنَّهُ يُقَادُ بِهِ إِلَّا أَنْ يَرْضَى أَوْلِيَاءُ الْمَقْتُولِ أَنْ يَقْبَلُوا الدِّيَةَ أَوْ يَتَرَاضَوْا بِأَكْثَرَ مِنَ الدِّيَةِ أَوْ أَقَلَّ مِنَ الدِّيَةِ فَإِنْ فَعَلُوا ذَلِكَ بَيْنَهُمْ جَازَ وَ إِنْ تَرَاجَعُوا أُقِيدُوا وَ قَالَ الدِّيَةُ عَشَرَةُ آلَافِ دِرْهَمٍ أَوْ أَلْفُ دِينَارٍ أَوْ مِائَةٌ مِنَ الْإِبِلِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who kills a Believer deliberately, so he would be retaliated with (the same), except if the guardians of the killed one happy with accepting the wergild, or if he makes them to be pleased with more than the wergild, or less than the wergild. So if he were to do that between them, it is allowed, and if they were to retract (from accepting the wergild), it would be retaliation’. And he-asws said: ‘The wergild is ten thousand Dirhams, or a thousand Dinars, or one hundred from the camels’.[140]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ تُسْتَأْدَى دِيَةُ الْخَطَإِ فِي ثَلَاثِ سِنِينَ وَ تُسْتَأْدَى دِيَةُ الْعَمْدِ فِي سَنَةٍ .
Muhammad Bin Yahya from Ahmad Bin Muhammad, and Ali Bin Ibrahim from his father, both together from Ibn Mahboub, from Abu Wallad,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws was saying: ‘You have to pay the wergild of the erroneous (killing) within three years, and you have to pay the wergild of the deliberate (killing) within one year’.[141]
باب الْجَمَاعَةِ يَجْتَمِعُونَ عَلَى قَتْلِ وَاحِدٍ
Chapter 6 – The group gathers upon killing one
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي عَشَرَةٍ اشْتَرَكُوا فِي قَتْلِ رَجُلٍ قَالَ يُخَيَّرُ أَهْلُ الْمَقْتُولِ فَأَيَّهُمْ شَاءُوا قَتَلُوا وَ يَرْجِعُ أَوْلِيَاؤُهُ عَلَى الْبَاقِينَ بِتِسْعَةِ أَعْشَارِ الدِّيَةِ .
Ali Bin Ibrahim from his father, and Muhammad Bin Yahya from Ahmad Bin Muhammad, both together from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding ten (people) who participated in killing a man. He-asws said: ‘The family of the killed one can choose whichever one they so desire (from the ones who) killed, and his guardians has recourse to the remaining ones for nine-tenths of the wergild’.[142]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلَيْنِ قَتَلَا رَجُلًا قَالَ إِنْ أَرَادَ أَوْلِيَاءُ الْمَقْتُولِ قَتْلَهُمَا أَدَّوْا دِيَةً كَامِلَةً وَ قَتَلُوهُمَا وَ تَكُونُ الدِّيَةُ بَيْنَ أَوْلِيَاءِ الْمَقْتُولَيْنِ فَإِنْ أَرَادُوا قَتْلَ أَحَدِهِمَا فَقَتَلُوهُ أَدَّى الْمَتْرُوكُ نِصْفَ الدِّيَةِ إِلَى أَهْلِ الْمَقْتُولِ وَ إِنْ لَمْ يُؤَدِّ دِيَةَ أَحَدِهِمَا وَ لَمْ يَقْتُلْ أَحَدَهُمَا قَبِلَ الدِّيَةَ صَاحِبُهُ مِنْ كِلَيْهِمَا .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Muskan,
(It has been narrated) from Abu Abdullah-asws regarding two men who both killed one man. He-asws said: ‘If the guardians of the killed one intend to kill both of them, or they have to pay the complete wergild (of one person), and kill them both, and the wergild would happen to be between the guardians of the two who are executed. So if they were to intend to execute one of the two, so they can kill him and the remaining one has to pay half the wergild to the family of the executed one; and if they do not want the payment of the wergild of one of the two and they do not kill any one of the two, the guardian of the killed (one) can accept the (half) wergild from each of the two’.[143]
عَنْهُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَتَلَ الرَّجُلَانِ وَ الثَّلَاثَةُ رَجُلًا فَإِنْ أَرَادَ أَوْلِيَاؤُهُ قَتْلَهُمْ تَرَادُّوا فَضْلَ الدِّيَاتِ وَ إِلَّا أَخَذُوا دِيَةَ صَاحِبِهِمْ .
From him, from Ibn Muskan,
(It has been narrated) from Abu Abdullah-asws having said: ‘When two or three men kill one man, so if his guardians wants to, he can execute them (all), (but) he would have to pay the excess wergilds, or he can take a wergild of his (killed) companion’.[144]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) عَشَرَةٌ قَتَلُوا رَجُلًا فَقَالَ إِنْ شَاءَ أَوْلِيَاؤُهُ قَتَلُوهُمْ جَمِيعاً وَ غَرِمُوا تِسْعَ دِيَاتٍ وَ إِنْ شَاءُوا تَخَيَّرُوا رَجُلًا فَقَتَلُوهُ وَ أَدَّى التِّسْعَةُ الْبَاقُونَ إِلَى أَهْلِ الْمَقْتُولِ الْأَخِيرِ عُشْرَ الدِّيَةِ كُلُّ رَجُلٍ مِنْهُمْ قَالَ ثُمَّ إِنَّ الْوَالِيَ بَعْدُ يَلِي أَدَبَهُمْ وَ حَبْسَهُمْ .
Ali Bin Ibrahim, from his father, from Ahmad Bin Al Hassan Al Maysami, from Aban, from Al Fuzayl Bin Yasaar who said,
‘I said to Abu Ja’far-asws, ‘Ten kill one man?’ So he-asws said: ‘If his guardian so desires to, he can kill them altogether, and pay nine wergilds, and if so desires to he can choose one man, so he kills him and the remaining ones pay to the family of the last one killed, one-tenth of the wergild each man from them’. He-asws said: ‘Then the ruler afterwards follows it up by disciplining them, and imprisoning them’.[145]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي أَرْبَعَةٍ شَرِبُوا فَسَكِرُوا فَأَخَذَ بَعْضُهُمْ عَلَى بَعْضٍ السِّلَاحَ فَاقْتَتَلُوا فَقُتِلَ اثْنَانِ وَ جُرِحَ اثْنَانِ فَأَمَرَ بِالْمَجْرُوحَيْنِ فَضُرِبَ كُلُّ وَاحِدٍ مِنْهُمَا ثَمَانِينَ جَلْدَةً وَ قَضَى بِدِيَةِ الْمَقْتُولَيْنِ عَلَى الْمَجْرُوحَيْنِ وَ أَمَرَ أَنْ يُقَاسَ جِرَاحَةُ الْمَجْرُوحَيْنِ فَتُرْفَعَ مِنَ الدِّيَةِ فَإِنْ مَاتَ الْمَجْرُوحَانِ فَلَيْسَ عَلَى أَحَدٍ مِنْ أَوْلِيَاءِ الْمَقْتُولَيْنِ شَيْءٌ .
Ali Bin Ibrahim from his father, and Muhammad Bin Yahya from Ahmad Bin Muhammad, both together from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding four who had drunk (wine) so they were intoxicated. So they took weapons upon each other and fought. So two were killed and two were wounded. So he-asws ordered for the two injured ones, so each one of them were whipped eighty lashes, and judged with regards to the wergild of the two killed ones to be upon the two injured ones, and ordered that surgery be performed on the injuries, so it was reimbursed from the wergild. So if the two injured ones died, so there would be nothing upon anyone from the guardians of the two killed ones’.[146]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رُفِعَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) سِتَّةُ غِلْمَانٍ كَانُوا فِي الْفُرَاتِ فَغَرِقَ وَاحِدٌ مِنْهُمْ فَشَهِدَ ثَلَاثَةٌ مِنْهُمْ عَلَى اثْنَيْنِ أَنَّهُمَا غَرَّقَاهُ وَ شَهِدَ اثْنَانِ عَلَى الثَّلَاثَةِ أَنَّهُمْ غَرَّقُوهُ فَقَضَى ( عليه السلام ) بِالدِّيَةِ أَخْمَاساً ثَلَاثَةَ أَخْمَاسٍ عَلَى الِاثْنَيْنِ وَ خُمُسَيْنِ عَلَى الثَّلَاثَةِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘It was raised to Amir Al-Momineen-asws, six boys were in the Euphrates, so one of them drowned. So three from them testified against the two that these two drowned him, and the two testified against the three that they drowned him. So he-asws judged with the wergild be five (parts), three-fifths be upon the two, and two-fifths be upon the three’.[147]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلَيْنِ اجْتَمَعَا عَلَى قَطْعِ يَدِ رَجُلٍ قَالَ إِنْ أَحَبَّ أَنْ يَقْطَعَهُمَا أَدَّى إِلَيْهِمَا دِيَةَ يَدٍ فَاقْتَسَمَا ثُمَّ يَقْطَعُهُمَا وَ إِنْ أَحَبَّ أَخَذَ مِنْهُمَا دِيَةَ يَدٍ قَالَ وَ إِنْ قَطَعَ يَدَ أَحَدِهِمَا رَدَّ الَّذِي لَمْ يُقْطَعْ يَدُهُ عَلَى الَّذِي قُطِعَتْ يَدُهُ رُبُعَ الدِّيَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Maryam Al Ansary,
(It has been narrated) from Abu Ja’far-asws regarding two men who both gathered upon cutting a hand of a man. He-asws said: ‘If he likes he can cut the hand of both of them and pay to them both a wergild of one hand, so it would be divided between the two of them, then cut a hand of both of them; and if he so likes, he can take a wergild from both of them for one hand’. He-asws said: ‘And if he cuts a hand of (just) one of the two, the one who is not cut would have to pay the one who has been cut, a quarter of the wergild’.[148]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي حَائِطٍ اشْتَرَكَ فِي هَدْمِهِ ثَلَاثَةُ نَفَرٍ فَوَقَعَ عَلَى وَاحِدٍ مِنْهُمْ فَمَاتَ فَضَمَّنَ الْبَاقِينَ دِيَتَهُ لِأَنَّ كُلَّ وَاحِدٍ مِنْهُمْ ضَامِنُ صَاحِبِهِ .
Ali Bin Ibrahim, from his father, from one of his companions, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws judged regarding three who had participated is demolishing it upon one of them, so he died. So the remaining ones had to take the responsibility for his wergild because each one of them was responsible for his companion’.[149]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اجْتَمَعَتِ الْعِدَّةُ عَلَى قَتْلِ رَجُلٍ وَاحِدٍ حَكَمَ الْوَالِي أَنْ يُقْتَلَ أَيُّهُمْ شَاءُوا وَ لَيْسَ لَهُمْ أَنْ يَقْتُلُوا أَكْثَرَ مِنْ وَاحِدٍ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ مَنْ قُتِلَ مَظْلُوماً فَقَدْ جَعَلْنا لِوَلِيِّهِ سُلْطاناً فَلا يُسْرِفْ فِي الْقَتْلِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Qasim Bin Urwa, from Abu Al Abbas and someone else,
(It has been narrated) from Abu Abdullah-asws having said: ‘When a number gather upon killing one man, the guardians (of the deceased) decide which one of them they would like to kill, and it is not for them that they kill more than one. Allah-azwj Mighty and Majestic is Saying [17:33] and whoever is killed unjustly, We have indeed Given to his heir authority, so let him not be excessive with regards to the killing’.[150]
مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي جَمِيلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي عَبْدٍ وَ حُرٍّ قَتَلَا رَجُلًا حُرّاً قَالَ إِنْ شَاءَ قَتَلَ الْحُرَّ وَ إِنْ شَاءَ قَتَلَ الْعَبْدَ فَإِنِ اخْتَارَ قَتْلَ الْحُرِّ ضَرَبَ جَنْبَيِ الْعَبْدِ .
Muhammad Bin Yahya, from one of his companions, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Abu Jameela, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws regarding a slave and a free both killed a free man. He-asws said: ‘If he (guardian of the deceased) so desires to, he can kill the free one, and if he so desires to he can kill the slave. So if he were to choose to kill the free one, he should whip the side of the slave’.[151]
باب الرَّجُلِ يَأْمُرُ رَجُلًا بِقَتْلِ رَجُلٍ
Chapter 7 – The man orders a man with the killing of a man
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ أَمَرَ رَجُلًا بِقَتْلِ رَجُلٍ فَقَتَلَهُ فَقَالَ يُقْتَلُ بِهِ الَّذِي قَتَلَهُ وَ يُحْبَسُ الْآمِرُ بِقَتْلِهِ فِي السِّجْنِ حَتَّى يَمُوتَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and a number of our companions, from Sahl Bin Ziyad, both together from Ibn Mahboub, from Ibn Raib, from Zurara,
(It has been narrated) from Abu Ja’far-asws regarding a man who orders a man with the killing of a man, so he killed him. So he-asws said: ‘The one who killed him should be killed, and the one who ordered with killing him should be held in the prison until he dies’.[152]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَمَرَ عَبْدَهُ أَنْ يَقْتُلَ رَجُلًا فَقَتَلَهُ قَالَ فَقَالَ يُقْتَلُ السَّيِّدُ بِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws regarding a man who ordered his slave that he should kill a man, so he killed him. So he-asws said: ‘The master should be killed due to it’.[153]
عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ أَمَرَ عَبْدَهُ أَنْ يَقْتُلَ رَجُلًا فَقَتَلَهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ هَلْ عَبْدُ الرَّجُلِ إِلَّا كَسَوْطِهِ أَوْ كَسَيْفِهِ يُقْتَلُ السَّيِّدُ بِهِ وَ يُسْتَوْدَعُ الْعَبْدُ السِّجْنَ .
Ali, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said regarding a man who ordered his slave that he should kill a man, so he killed him. So Amir Al-Momineen-asws said: ‘And is a slave of the man anything except like his whip, or like his sword? The master would be killed due to it, and the slave would be left in the prison’.[154]
باب الرَّجُلِ يَقْتُلُ رَجُلَيْنِ أَوْ أَكْثَرَ
Chapter 8 – The man kills two men or more
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَتَلَ الرَّجُلُ الرَّجُلَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ قُتِلَ بِهِمْ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man kills two men or more than that, he would be killed by them (guardians of the deceased)’.[155]
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 ) أَنَّ قَوْماً احْتَفَرُوا زُبْيَةً لِلْأَسَدِ بِالْيَمَنِ فَوَقَعَ فِيهَا الْأَسَدُ فَازْدَحَمَ النَّاسُ عَلَيْهَا يَنْظُرُونَ إِلَى الْأَسَدِ فَوَقَعَ فِيهَا رَجُلٌ فَتَعَلَّقَ بِآخَرَ فَتَعَلَّقَ الْآخَرُ بِآخَرَ وَ الْآخَرُ بِآخَرَ فَجَرَحَهُمُ الْأَسَدُ فَمِنْهُمْ مَنْ مَاتَ مِنْ جِرَاحَةِ الْأَسَدِ وَ مِنْهُمْ مَنْ أُخْرِجَ فَمَاتَ
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Misma’a Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws that a group of people dug a pit for the lion at Al-Yemen. So the lion fell into it, and the people thronged (crowded) upon it to look at the lion. So a man fell into it, so he grabbed another. So the other one grabbed another, and the another one to another one. So the lion wounded them, and among them was one (of them) who died from the injuries caused by the lion, and among them was one who came out, so he died (later on).
فَتَشَاجَرُوا فِي ذَلِكَ حَتَّى أَخَذُوا السُّيُوفَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) هَلُمُّوا أَقْضِي بَيْنَكُمْ فَقَضَى أَنَّ لِلْأَوَّلِ رُبُعَ الدِّيَةِ وَ لِلثَّانِي ثُلُثَ الدِّيَةِ وَ لِلثَّالِثِ نِصْفَ الدِّيَةِ وَ لِلرَّابِعِ دِيَةً كَامِلَةً وَ جَعَلَ ذَلِكَ عَلَى قَبَائِلِ الَّذِينَ ازْدَحَمُوا فَرَضِيَ بَعْضُ الْقَوْمِ وَ سَخِطَ بَعْضٌ فَرُفِعَ ذَلِكَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ أُخْبِرَ بِقَضَاءِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَأَجَازَهُ .
So they quarreled with regards to that to the extent that they grabbed the swords. So Amir Al-Momineen-asws said: ‘Come, I-asws shall judge between you all’. So he-asws judged that the for the first one is a quarter wergild, and for the second one is a third of the wergild, and for the third is half the wergild, and for the fourth is a complete wergild, and made all that to be upon the tribe which had thronged (crowded) over there. So some of the people were happy and some of them were angry. So they raised that to the Prophet-saww and informed him-saww of the judgement of Amir Al-Momineen-asws, so he-saww endorsed it’.[156]
وَ فِي رِوَايَةِ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي أَرْبَعَةِ نَفَرٍ أَطْلَعُوا فِي زُبْيَةِ الْأَسَدِ فَخَرَّ أَحَدُهُمْ فَاسْتَمْسَكَ بِالثَّانِي وَ اسْتَمْسَكَ الثَّانِي بِالثَّالِثِ وَ اسْتَمْسَكَ الثَّالِثُ بِالرَّابِعِ حَتَّى أَسْقَطَ بَعْضُهُمْ بَعْضاً عَلَى الْأَسَدِ فَقَتَلَهُمُ الْأَسَدُ فَقَضَى بِالْأَوَّلِ فَرِيسَةَ الْأَسَدِ وَ غَرَّمَ أَهْلَهُ ثُلُثَ الدِّيَةِ لِأَهْلِ الثَّانِي وَ غَرَّمَ أَهْلَ الثَّانِي لِأَهْلِ الثَّالِثِ ثُلُثَيِ الدِّيَةِ وَ غَرَّمَ الثَّالِثَ لِأَهْلِ الرَّابِعِ دِيَةً كَامِلَةً .
And in a report of Muhammad Bin Qays,
(It has been narrated) from Abu Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding four persons who came over to a pit of the lion, so one of them fell, so he attached himself with the second, and the second one attached himself with the third, and the third attached himself with the fourth until they fell with each other upon the lion. So the lion killed them (all). So he-asws judged with the first one as being the victim of the lion and fined his family a third of the wergild for the family of the second, and fined the family of the second on in favour of the family of the third one, a third of the wergild, and fined the third one for the family of the fourth, a complete wergild’.[157]
باب الرَّجُلِ يُخَلِّصُ مَنْ وَجَبَ عَلَيْهِ الْقَوَدُ
Chapter 9 – The man discharged from the retaliation being Obligated upon him
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَتَلَ رَجُلًا عَمْداً فَرُفِعَ إِلَى الْوَالِي فَدَفَعَهُ الْوَالِي إِلَى أَوْلِيَاءِ الْمَقْتُولِ لِيَقْتُلُوهُ فَوَثَبَ عَلَيْهِمْ قَوْمٌ فَخَلَّصُوا الْقَاتِلَ مِنْ أَيْدِي الْأَوْلِيَاءِ فَقَالَ أَرَى أَنْ يُحْبَسَ الَّذِينَ خَلَّصُوا الْقَاتِلَ مِنْ أَيْدِي الْأَوْلِيَاءِ حَتَّى يَأْتُوا بِالْقَاتِلِ قِيلَ فَإِنْ مَاتَ الْقَاتِلُ وَ هُمْ فِي السِّجْنِ قَالَ فَإِنْ مَاتَ فَعَلَيْهِمُ الدِّيَةُ يُؤَدُّونَهَا جَمِيعاً إِلَى أَوْلِيَاءِ الْمَقْتُولِ .
Muhammad Bin Yahya from Ahmad Bin Muhammad and Ali Bin Ibrahim from his father, both together from Ibn Mahboub, from Abu Ayoub, from Hareyz,
(The narrator) says: ‘I asked Abu Abdullah-asws about a man who killed a man deliberately. So it was raised to the governor. So the governor handed him over to the guardians of the killed one to let them kill him. So a group of people leapt upon them, so they had the killer released from the hands of the guardians. So he-asws said: ‘I-asws see that the one who released the killer from the hands of the guardians should be imprisoned until they can come up with the killer’. It was said, ‘So if the killer died and they are (still) in prison?’ He-asws said: ‘So if he dies, then upon them is the wergild, which they all have to pay it together to the guardians of the killed one’.[158]
باب الرَّجُلِ يُمْسِكُ الرَّجُلَ فَيَقْتُلُهُ آخَرُ
Chapter 10 – The man restrains the man, so another one kills him
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلَيْنِ أَمْسَكَ أَحَدُهُمَا وَ قَتَلَ الْآخَرُ قَالَ يُقْتَلُ الْقَاتِلُ وَ يُحْبَسُ الْآخَرُ حَتَّى يَمُوتَ غَمّاً كَمَا كَانَ حَبَسَهُ عَلَيْهِ حَتَّى مَاتَ غَمّاً .
Ali Bin Ibrahim from his father, and Muhammad Bin Yahya from Ahmad Bin Muhammad, both together from Ibn Umeyr, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws judged regarding two men, one of whom restrained, and the other one killed. He-asws said: ‘The killer would be killed, and the other one would be imprisoned until he dies in anguish just as he held him until he died in anguish’.[159]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ شَدَّ عَلَى رَجُلٍ لِيَقْتُلَهُ وَ الرَّجُلُ فَارٌّ مِنْهُ فَاسْتَقْبَلَهُ رَجُلٌ آخَرُ فَأَمْسَكَهُ عَلَيْهِ حَتَّى جَاءَ الرَّجُلُ فَقَتَلَهُ فَقَتَلَ الرَّجُلَ الَّذِي قَتَلَهُ وَ قَضَى عَلَى الْآخَرِ الَّذِي أَمْسَكَهُ عَلَيْهِ أَنْ يُطْرَحَ فِي السِّجْنِ أَبَداً حَتَّى يَمُوتَ فِيهِ لِأَنَّهُ أَمْسَكَهُ عَلَى الْمَوْتِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Zur’at, from Sama’at who said,
‘Amir Al-Momineen-asws judged regarding a man who was intense upon a man in order to kill him, and the man fled from him, so another man came across him, so he restrained him until the other man came over, so he killed him. So he-asws said: ‘The man who killed him would be killed, and the judgement upon the other one who restrained him is that he would be thrown into the prison forever until he dies in it, because he restrained him to the death’.[160]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ قَالَ كُنْتُ شَاهِداً عِنْدَ الْبَيْتِ الْحَرَامِ وَ رَجُلٌ يُنَادِي بِأَبِي جَعْفَرٍ الْمَنْصُورِ وَ هُوَ يَطُوفُ وَ يَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَذَيْنِ الرَّجُلَيْنِ طَرَقَا أَخِي لَيْلًا فَأَخْرَجَاهُ مِنْ مَنْزِلِهِ فَلَمْ يَرْجِعْ إِلَيَّ وَ اللَّهِ مَا أَدْرِي مَا صَنَعَا بِهِ فَقَالَ لَهُمَا مَا صَنَعْتُمَا بِهِ فَقَالَا يَا أَمِيرَ الْمُؤْمِنِينَ كَلَّمْنَاهُ فَرَجَعَ إِلَى مَنْزِلِهِ فَقَالَ لَهُمَا وَافِيَانِي غَداً صَلَاةَ الْعَصْرِ فِي هَذَا الْمَكَانِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions, from Muhammad Bin Al Fuzayl, from Amro Bin Abu Al Miqdam who said,
‘I was present at the Sacred House (Kabah) and a man called out to Abu Ja’far Al Mansour (the Caliph), and he was circumambulating, and he was saying, ‘O commander of the faithful! These two men went to my brother at night and took him out from his house, and he has not returned to me. By Allah-azwj! I do not know what these two have done with him’. So he said to the two, ‘What did you two do to him?’ So they both said, ‘O commander of the faithful! We (only) spoke to him and returned him back to his home’. So he said to them both, ‘Meet me tomorrow after Al-Asr Prayer, and this very place’.
فَوَافَوْهُ مِنَ الْغَدِ صَلَاةَ الْعَصْرِ وَ حَضَرْتُهُ فَقَالَ لِأَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) وَ هُوَ قَابِضٌ عَلَى يَدِهِ يَا جَعْفَرُ اقْضِ بَيْنَهُمْ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنَهُمْ أَنْتَ فَقَالَ لَهُ بِحَقِّي عَلَيْكَ إِلَّا قَضَيْتَ بَيْنَهُمْ
So they both came the next day after Al-Asr Prayer, and he was present. So he said to Ja’far Bin Muhammad-asws, and he had grabbed his-asws hand, ‘O Ja’far-asws! Judge between them’. So he-asws said, ‘O commander of the faithful, you judge between them’. So he said to him-asws, ‘By my right upon you-asws, (it shall not be) except that you-asws would judge between them’.
قَالَ فَخَرَجَ جَعْفَرٌ ( عليه السلام ) فَطُرِحَ لَهُ مُصَلَّى قَصَبٍ فَجَلَسَ عَلَيْهِ ثُمَّ جَاءَ الْخُصَمَاءُ فَجَلَسُوا قُدَّامَهُ فَقَالَ مَا تَقُولُ قَالَ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ هَذَيْنِ طَرَقَا أَخِي لَيْلًا فَأَخْرَجَاهُ مِنْ مَنْزِلِهِ فَوَ اللَّهِ مَا رَجَعَ إِلَيَّ وَ وَ اللَّهِ مَا أَدْرِي مَا صَنَعَا بِهِ فَقَالَ مَا تَقُولَانِ فَقَالَا يَا ابْنَ رَسُولِ اللَّهِ كَلَّمْنَاهُ ثُمَّ رَجَعَ إِلَى مَنْزِلِهِ
He (the narrator) said, ‘So Ja’far-asws came out, and a Prayer mat of reeds was spread out for him-asws, and he-asws sat upon it. Then the disputants came over, so they sat facing him-asws. So he-asws said: ‘What are you saying? ‘He said, ‘O son-asws of Rasool-Allah-saww! These two went over to my brother at night, so they brought him out from his home. By Allah-azwj, he has not returned to me, and by Allah-azwj, I do not know what they both did to him’. So he-asws said: ‘So what are you two saying?’ So they both said, ‘O son-asws of Rasool-Allah-saww! We spoke to him, then he returned to his home’.
فَقَالَ جَعْفَرٌ ( عليه السلام ) يَا غُلَامُ اكْتُبْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مَنْ طَرَقَ رَجُلًا بِاللَّيْلِ فَأَخْرَجَهُ مِنْ مَنْزِلِهِ فَهُوَ لَهُ ضَامِنٌ إِلَّا أَنْ يُقِيمَ الْبَيِّنَةَ أَنَّهُ قَدْ رَدَّهُ إِلَى مَنْزِلِهِ يَا غُلَامُ نَحِّ هَذَا فَاضْرِبْ عُنُقَهُ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ وَ اللَّهِ مَا أَنَا قَتَلْتُهُ وَ لَكِنِّي أَمْسَكْتُهُ ثُمَّ جَاءَ هَذَا فَوَجَأَهُ فَقَتَلَهُ فَقَالَ أَنَا ابْنُ رَسُولِ اللَّهِ يَا غُلَامُ نَحِّ هَذَا وَ اضْرِبْ عُنُقَ الْآخَرِ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ وَ اللَّهِ مَا عَذَّبْتُهُ وَ لَكِنِّي قَتَلْتُهُ بِضَرْبَةٍ وَاحِدَةٍ
So Ja’far-asws said: ‘O slave, write! In the Name of Allah-azwj the Beneficent, the Merciful! Rasool-Allah-saww said: ‘Everyone who comes to a man at night, so he brings him out from his home, so he is responsible for him except if the proof is established that he has returned him to his home’. O slave! Seize this one, so strike his neck!’ So he said, ‘O son-asws of Rasool-Allah-saww! By Allah-azwj, it was not I that killed him, but I restrained him, then this one came over, so he ambushed him and killed him’. So he-asws said: ‘I-asws am son-asws of Rasool-Allah-saww, O slave! Seize this one, and strike the neck of the other one’. So he (the other one) said, ‘O son-asws of Rasool-Allah-saww! By Allah-azwj, I did not torment him, but I killed him with one strike’.
فَأَمَرَ أَخَاهُ فَضَرَبَ عُنُقَهُ ثُمَّ أَمَرَ بِالْآخَرِ فَضَرَبَ جَنْبَيْهِ وَ حَبَسَهُ فِي السِّجْنِ وَ وَقَّعَ عَلَى رَأْسِهِ يُحْبَسُ عُمُرَهُ وَ يُضْرَبُ فِي كُلِّ سَنَةٍ خَمْسِينَ جَلْدَةً.
So he-asws ordered his (deceased’s) brother, so he struck off his neck. Then he-asws ordered for the other one, so he struck his side, and to be withheld in the prison, and wrote upon his head: ‘To be held for his life, and he should be whipped every year with fifty lashes’.[161]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ ثَلَاثَةَ نَفَرٍ رُفِعُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَاحِدٌ مِنْهُمْ أَمْسَكَ رَجُلًا وَ أَقْبَلَ آخَرُ فَقَتَلَهُ وَ الْآخَرُ يَرَاهُمْ فَقَضَى فِي الرُّؤْيَةِ أَنْ تُسْمَلَ عَيْنَاهُ وَ فِي الَّذِي أَمْسَكَ أَنْ يُسْجَنَ حَتَّى يَمُوتَ كَمَا أَمْسَكَهُ وَ قَضَى فِي الَّذِي قَتَلَ أَنْ يُقْتَلَ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws that (the matter of) three persons was raised to Amir Al-Momineen-asws, one of them had restrained a man, and the other faced him so he killed him, and the other one watched them. He-asws judged regarding the on-looker that his eyes be gouged out, and regarding the one who restrained that he should be imprisoned until he dies just as he had restrained him, and judged regarding the one who killed, that he should be killed’.[162]
باب الرَّجُلِ يَقَعُ عَلَى الرَّجُلِ فَيَقْتُلُهُ
Chapter 11 – The man falls upon the man so he kills him
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ وَقَعَ عَلَى رَجُلٍ فَقَتَلَهُ فَقَالَ لَيْسَ عَلَيْهِ شَيْءٌ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws about a man who falls upon a man, so he kills him, so he-asws said: ‘There is nothing upon him’.[163]
ابْنُ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ دَفَعَ رَجُلًا عَلَى رَجُلٍ فَقَتَلَهُ فَقَالَ الدِّيَةُ عَلَى الَّذِي وَقَعَ عَلَى الرَّجُلِ فَقَتَلَهُ لِأَوْلِيَاءِ الْمَقْتُولِ قَالَ وَ يَرْجِعُ الْمَدْفُوعُ بِالدِّيَةِ عَلَى الَّذِي دَفَعَهُ قَالَ وَ إِنْ أَصَابَ الْمَدْفُوعَ شَيْءٌ فَهُوَ عَلَى الدَّافِعِ أَيْضاً .
Ibn Mahboub, from Ibn Raib and Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws regarding a man who pushed a man upon another man, so he got killed (by) him. So he-asws said: ‘The wergild is upon the one who fell upon the man who got killed, for the guardians of the killed one’. He-asws said: ‘And the pushed one can demand the wergild from the one who pushed him (at the first place)’. He-asws said: ‘But if the pushed-one was also hit by anything (so got injured), so it would be upon the pusher (to compensate) him as well’.[164]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ وَقَعَ عَلَى رَجُلٍ مِنْ فَوْقِ الْبَيْتِ فَمَاتَ أَحَدُهُمَا فَقَالَ لَيْسَ عَلَى الْأَعْلَى شَيْءٌ وَ عَلَى الْأَسْفَلِ شَيْءٌ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Aban Bin Usman, from Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws about a man who fell upon a man from the top of the house, so one of the two died. So he-asws said: ‘There is not upon the higher one, anything, and there is not upon the lower one, anything’.[165]
باب نَادِرٌ
Chapter 12 – Miscellaneous
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ وُجِدَ مَقْتُولًا فَجَاءَ رَجُلَانِ إِلَى وَلِيِّهِ فَقَالَ أَحَدُهُمَا أَنَا قَتَلْتُهُ عَمْداً وَ قَالَ الْآخَرُ أَنَا قَتَلْتُهُ خَطَأً فَقَالَ إِنْ هُوَ أَخَذَ بِقَوْلِ صَاحِبِ الْعَمْدِ فَلَيْسَ لَهُ عَلَى صَاحِبِ الْخَطَإِ سَبِيلٌ وَ إِنْ أَخَذَ بِقَوْلِ صَاحِبِ الْخَطَإِ فَلَيْسَ لَهُ عَلَى صَاحِبِ الْعَمْدِ سَبِيلٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Al Hassan Bin Mahboub, from Al Hassan Bin Salih who said,
‘I asked Abu Abdullah-asws about a man who was found killed, so two men came over to his guardian, so one of the two said, ‘I killed him deliberately’, and the other one said, ‘I killed him in error’. So he-asws said: ‘If he takes to the words of the one with the deliberation, so there is no way for him upon the one with the error; and if he were to take to the words of the one with the error, so there is no way for him against the one with the deliberation’.[166]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ قَالَ أَخْبَرَنِي بَعْضُ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِرَجُلٍ وُجِدَ فِي خَرِبَةٍ وَ بِيَدِهِ سِكِّينٌ مُلَطَّخٌ بِالدَّمِ وَ إِذَا رَجُلٌ مَذْبُوحٌ يَتَشَحَّطُ فِي دَمِهِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا تَقُولُ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا قَتَلْتُهُ قَالَ اذْهَبُوا بِهِ فَاقْتُلُوهُ بِهِ فَلَمَّا ذَهَبُوا بِهِ لِيَقْتُلُوهُ بِهِ أَقْبَلَ رَجُلٌ مُسْرِعاً فَقَالَ لَا تَعْجَلُوا وَ رُدُّوهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَرَدُّوهُ
Ali Bin Ibrahim, from his father, from one of our companions,
Abu Abdullah-asws has said: ‘They came to Amir Al-Momineen-asws with a man (who was found in) some ruins, and in his hand was a knife soaked in blood, and there was a slaughtered man soaked in his blood. So Amir Al-Momineen-asws said to him: ‘What are you saying?’ He said, ‘O Amir Al-Momineen-asws! I killed him’. He-asws said: ‘Go away with him, so kill him’. So when they went away with him in order to kill him, a man came over in haste, so he said, ‘Do not be hasty, and return him to Amir Al-Momineen-asws!’ So they returned him.
فَقَالَ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا هَذَا صَاحِبَهُ أَنَا قَتَلْتُهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِلْأَوَّلِ مَا حَمَلَكَ عَلَى إِقْرَارِكَ عَلَى نَفْسِكَ وَ لَمْ تَفْعَلْ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا كُنْتُ أَسْتَطِيعُ أَنْ أَقُولَ وَ قَدْ شَهِدَ عَلَيَّ أَمْثَالُ هَؤُلَاءِ الرِّجَالِ وَ أَخَذُونِي وَ بِيَدِي سِكِّينٌ مُلَطَّخٌ بِالدَّمِ وَ الرَّجُلُ يَتَشَحَّطُ فِي دَمِهِ وَ أَنَا قَائِمٌ عَلَيْهِ وَ خِفْتُ الضَّرْبَ
So he said, ‘By Allah-azwj, O Amir Al-Momineen-asws! This one is not its perpetrator, it was I who killed him’. So Amir Al-Momineen-asws said to the first one: ‘What carried you upon your confession against your own self, and you did not do it?’ So he said, ‘O Amir Al-Momineen-asws, and I did not have the ability that I should be saying (anything in my defense), and there had testified against me the likes of these men, and they seized me, and in my hand was a knife soaked with the blood, and the man was soaked in his blood, and I was standing over him, and I feared the beating.
فَأَقْرَرْتُ وَ أَنَا رَجُلٌ كُنْتُ ذَبَحْتُ بِجَنْبِ هَذِهِ الْخَرِبَةِ شَاةً وَ أَخَذَنِي الْبَوْلُ فَدَخَلْتُ الْخَرِبَةَ فَرَأَيْتُ الرَّجُلَ يَتَشَحَّطُ فِي دَمِهِ فَقُمْتُ مُتَعَجِّباً فَدَخَلَ عَلَيَّ هَؤُلَاءِ فَأَخَذُونِي
So I confessed, and I am a man who had gone to slaughter a sheep by the side of these ruins, and I was seized (by the need for) the urination. So I entered the ruins, and I saw the man soaked in his blood. So I stood there wondering, and they came over to me, so they seized me’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) خُذُوا هَذَيْنِ فَاذْهَبُوا بِهِمَا إِلَى الْحَسَنِ وَ قُصُّوا عَلَيْهِ قِصَّتَهُمَا وَ قُولُوا لَهُ مَا الْحُكْمُ فِيهِمَا فَذَهَبُوا إِلَى الْحَسَنِ ( عليه السلام ) وَ قَصُّوا عَلَيْهِ قِصَّتَهُمَا فَقَالَ الْحَسَنُ ( عليه السلام ) قُولُوا لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ هَذَا إِنْ كَانَ ذَبَحَ ذَاكَ فَقَدْ أَحْيَا هَذَا وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً يُخَلَّى عَنْهُمَا وَ تُخْرَجُ دِيَةُ الْمَذْبُوحِ مِنْ بَيْتِ الْمَالِ .
So Amir Al-Momineen-asws said: ‘Take these two and go with them both to Al-Hassan-asws, and related both their stories to him-asws and say to him-asws: ‘What is the decision with regards to these two?’ So they went to Al-Hassan-asws and related the both their stories to him-asws. So Al-Hassan-asws said: ‘Say to Amir Al-Momineen-asws, ‘If this one has killed him so he has revived this one, and Allah-azwj Mighty and Majestic Says [5:32] and whoever keeps it alive, it is as though he kept alive all men. Free them both and take the wergild of the slaughtered one from the public treasury’.[167]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَتَلَ فَحُمِلَ إِلَى الْوَالِي وَ جَاءَهُ قَوْمٌ فَشَهِدُوا عَلَيْهِ الشُّهُودُ أَنَّهُ قَتَلَهُ عَمْداً فَدَفَعَ الْوَالِي الْقَاتِلَ إِلَى أَوْلِيَاءِ الْمَقْتُولِ لِيُقَادَ بِهِ فَلَمْ يَرْتِمُوا حَتَّى أَتَاهُمْ رَجُلٌ فَأَقَرَّ عِنْدَ الْوَالِي أَنَّهُ قَتَلَ صَاحِبَهُمْ عَمْداً وَ أَنَّ هَذَا الرَّجُلَ الَّذِي شَهِدَ عَلَيْهِ الشُّهُودُ بَرِيءٌ مِنْ قَتْلِ صَاحِبِكُمْ فُلَانٍ فَلَا تَقْتُلُوهُ بِهِ وَ خُذُونِي بِدَمِهِ
Muhammad Bin Yahya from Ahmad Bin Muhammad and Ali Bin Ibrahim from his father, both together from Ibn Mahboub, from Hisham Bin Salim, from Zurara,
(The narrator) says, ‘I asked Abu Ja’far-asws about a man who killed, so they carried him to the governor, and a group came so the witnesses testified against him that they killed him deliberately. So the governor handed over the killer to the guardians of the killed one in order for them to retaliate (revenge) against him. So, they had not begun with him when a man came over and confessed in the presence of the governor that he had killed their companion deliberately, and that this man against whom the witnesses had testified is free from the killing of so and so companion of yours, therefore he should not be killed for it, and seize me (instead) for his blood’.
قَالَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنْ أَرَادَ أَوْلِيَاءُ الْمَقْتُولِ أَنْ يَقْتُلُوا الَّذِي أَقَرَّ عَلَى نَفْسِهِ فَلْيَقْتُلُوهُ وَ لَا سَبِيلَ لَهُمْ عَلَى الْآخَرِ ثُمَّ لَا سَبِيلَ لِوَرَثَةِ الَّذِي أَقَرَّ عَلَى نَفْسِهِ عَلَى وَرَثَةِ الَّذِي شُهِدَ عَلَيْهِ وَ إِنْ أَرَادُوا أَنْ يَقْتُلُوا الَّذِي شُهِدَ عَلَيْهِ فَلْيَقْتُلُوهُ وَ لَا سَبِيلَ لَهُمْ عَلَى الَّذِي أَقَرَّ ثُمَّ لْيُؤَدِّ الدِّيَةَ الَّذِي أَقَرَّ عَلَى نَفْسِهِ إِلَى أَوْلِيَاءِ الَّذِي شُهِدَ عَلَيْهِ نِصْفَ الدِّيَةِ
He (the narrator) said, ‘So Abu Ja’far-asws said: ‘If the guardians of the killed one intend to kill the one who confessed against himself, so let them kill him, and there would be no way for them against the other one. Then there is no way for the inheritors of the one who confessed against himself against the inheritors of the one testified against. And if they intend to kill the one who has been testified against, so let them kill him, and there would be no way for them against the one who confessed. Then the one who confessed against himself should pay the wergild to the guardians of the one testified against, of half the wergild’.
قُلْتُ أَ رَأَيْتَ إِنْ أَرَادُوا أَنْ يَقْتُلُوهُمَا جَمِيعاً قَالَ ذَاكَ لَهُمْ وَ عَلَيْهِمْ أَنْ يَدْفَعُوا إِلَى أَوْلِيَاءِ الَّذِي شُهِدَ عَلَيْهِ نِصْفَ الدِّيَةِ خَاصَّةً دُونَ صَاحِبِهِ ثُمَّ يَقْتُلُونَهُمَا
I said, ‘What is your-asws view if they intend to they should kill both of them together?’ He-asws said: ‘That is for them, and upon them would be that they should hand over half the wergild to the guardians of the one testified against in particular, besides his companion. Then they can kill both of them’.
قُلْتُ إِنْ أَرَادُوا أَنْ يَأْخُذُوا الدِّيَةَ قَالَ فَقَالَ الدِّيَةُ بَيْنَهُمَا نِصْفَانِ لِأَنَّ أَحَدَهُمَا أَقَرَّ وَ الْآخَرَ شُهِدَ عَلَيْهِ
I said, ‘What is your-asws view if they intend to take the wergild?’ So he-asws said: ‘The wergild is in two halves in between them both, because one of the two confessed, and the other one has been testified against’.
قُلْتُ كَيْفَ جُعِلَتْ لِأَوْلِيَاءِ الَّذِي شُهِدَ عَلَيْهِ عَلَى الَّذِي أَقَرَّ عَلَى نَفْسِهِ نِصْفُ الدِّيَةِ حِينَ قُتِلَ وَ لَمْ تُجْعَلْ لِأَوْلِيَاءِ الَّذِي أَقَرَّ عَلَى أَوْلِيَاءِ الَّذِي شُهِدَ عَلَيْهِ وَ لَمْ يُقْتَلْ
I said, ‘How come you-asws made half the wergild to be for the guardians of the one who was testified against, over the one who confessed against himself that he had killed, and did not make it for the guardians of the one who confessed against himself over the one who was testified against, and he did not kill?’
قَالَ فَقَالَ لِأَنَّ الَّذِي شُهِدَ عَلَيْهِ لَيْسَ مِثْلَ الَّذِي أَقَرَّ الَّذِي شُهِدَ عَلَيْهِ لَمْ يُقِرَّ وَ لَمْ يُبْرِئْ صَاحِبَهُ وَ الْآخَرُ أَقَرَّ وَ أَبْرَأَ صَاحِبَهُ فَلَزِمَ الَّذِي أَقَرَّ وَ أَبْرَأَ صَاحِبَهُ مَا لَمْ يَلْزَمِ الَّذِي شُهِدَ عَلَيْهِ وَ لَمْ يُقِرَّ وَ لَمْ يُبْرِئْ صَاحِبَهُ .
So he-asws said: ‘Because the one who was testified against is not similar to the one who confessed. The one who was testified against did not confess and did not free his companions, and the one other confessed and freed his companion. Therefore, it necessitates that the one who confessed and freed his companion that does not necessitate the one who was testified against, and did not confess and did not free his companion’.[168]
باب مَنْ لَا دِيَةَ لَهُ
Chapter 13 – The one for whom there is no wergild
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا رَجُلٍ قَتَلَهُ الْحَدُّ فِي الْقِصَاصِ فَلَا دِيَةَ لَهُ وَ قَالَ أَيُّمَا رَجُلٍ عَدَا عَلَى رَجُلٍ لِيَضْرِبَهُ فَدَفَعَهُ عَنْ نَفْسِهِ فَجَرَحَهُ أَوْ قَتَلَهُ فَلَا شَيْءَ عَلَيْهِ وَ قَالَ أَيُّمَا رَجُلٍ اطَّلَعَ عَلَى قَوْمٍ فِي دَارِهِمْ لِيَنْظُرَ إِلَى عَوْرَاتِهِمْ فَرَمَوْهُ فَفَقَئُوا عَيْنَيْهِ أَوْ جَرَحُوهُ فَلَا دِيَةَ لَهُ وَ قَالَ مَنْ بَدَأَ فَاعْتَدَى فَاعْتُدِيَ عَلَيْهِ فَلَا قَوَدَ لَهُ .
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: ‘Whichever man killed by the legal penalty (Hadd) regarding the retaliation, so there is no wergild for him’. And he-asws said: ‘Whichever man attacks upon a man, so he defends himself, so he injures him or kills him (in self-defense) so there is nothing upon him’. And he-asws said: ‘Whichever man looks upon a people in their houses, in order to look at their nakedness, so they pelt him, so it blinds his eye, or injures it, so there is no wergild for him’. And he-asws said: ‘The one who initiates (an attack), so he is attacked against, so there is no retaliation for him’.[169]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي رَجُلٍ أَرَادَ امْرَأَةً عَلَى نَفْسِهَا حَرَاماً فَرَمَتْهُ بِحَجَرٍ فَأَصَابَ مِنْهُ مَقْتَلًا قَالَ لَيْسَ عَلَيْهَا شَيْءٌ فِيمَا بَيْنَهَا وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ قُدِّمَتْ إِلَى إِمَامٍ عَادِلٍ أَهْدَرَ دَمَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and a number of our companions, from Sahl Bin Ziyad, both together from Al Hassan Bin Mahboub, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying regarding a man who intended upon a woman unlawfully, so she pelts him with a rock, and he is hit from it and is killed. He-asws said: ‘There is nothing upon her regarding what is between her and Allah-azwj Mighty and Majestic, and if she is brought to a just Imam-asws, he-asws would stave off his blood (wergild)’.[170]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَتَلَهُ الْقِصَاصُ هَلْ لَهُ دِيَةٌ قَالَ لَوْ كَانَ ذَلِكَ لَمْ يُقْتَصَّ مِنْ أَحَدٍ وَ مَنْ قَتَلَهُ الْحَدُّ فَلَا دِيَةَ لَهُ .
Ali Bin Ibrahim, from his father, from Muhammad Bin Isa, from Yunus, from Mufazzal Bin Salih, from Zayd Al Shahaam who said,
‘I asked Abu Abdullah-asws about a man killed by ‘الْقِصَاصُ’ the retaliation, is there a wergild for him?’ He-asws said: ‘If it was like that, no one would be retaliated from, and the one who is killed by the legal penalty (Hadd), so there is no wergild for him’.[171]
عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَادَ رَجُلٌ أَنْ يَضْرِبَ رَجُلًا ظُلْماً فَاتَّقَاهُ الرَّجُلُ أَوْ دَفَعَهُ عَنْ نَفْسِهِ فَأَصَابَهُ ضَرَرٌ فَلَا شَيْءَ عَلَيْهِ .
From him, from Muhammad Bin Sinan, from Al A’ala Bin Al Fuzyal who said,
‘Abu Abdullah-asws said: ‘When a man intends to strike a man unjustly, so the man fights or defends himself and causes him harm, so there is nothing upon him’.[172]
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اطَّلَعَ رَجُلٌ عَلَى قَوْمٍ يُشْرِفُ عَلَيْهِمْ أَوْ يَنْظُرُ إِلَيْهِمْ مِنْ خَلَلِ شَيْءٍ لَهُمْ فَرَمَوْهُ فَأَصَابُوهُ فَقَتَلُوهُ أَوْ فَقَئُوا عَيْنَهُ فَلَيْسَ عَلَيْهِمْ غُرْمٌ وَ قَالَ إِنَّ رَجُلًا اطَّلَعَ مِنْ خَلَلِ حُجْرَةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَجَاءَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِمِشْقَصٍ لِيَفْقَأَ عَيْنَهُ فَوَجَدَهُ قَدِ انْطَلَقَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَيْ خَبِيثُ أَمَا وَ اللَّهِ لَوْ ثَبَتَّ لِي لَفَقَأْتُ عَيْنَيْكَ .
And from him, from Muhammad Bin Sinan, from Al A’la Bin Al Fuzayl,
(It has been narrated) from Abu Abdullah-asws having said: ‘When a man emerges upon a people to overlook upon them, or look at them from a crack of something of them, so they pelt him and it hits him, so he is either killed or blinds his eye, so there is no penalty upon them’. And he-asws said: ‘A man peeked at Rasool-Allah-saww from a crack of his-saww chamber, so Rasool-Allah-saww came over with an arrow in order to poke his eyes, so he-saww found him to have gone away. So Rasool-Allah-saww said: ‘Where is the filthy one? But, by Allah-azwj, had he remained for me-saww, I-saww would have poked his eyes’.[173]
يُونُسُ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ ضَرَبَ رَجُلًا ظُلْماً فَرَدَّهُ الرَّجُلُ عَنْ نَفْسِهِ فَأَصَابَهُ شَيْءٌ أَنَّهُ قَالَ لَا شَيْءَ عَلَيْهِ .
Yunus, from Aban Bin Usman,
(It has been narrated) from Abu Abdullah-asws regarding a man who struck a man unjustly, so the man repulsed him from himself, so he was hit by something. He-asws said: ‘There is nothing upon him’.[174]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ صِبْيَانٌ فِي زَمَنِ عَلِيٍّ ( عليه السلام ) يَلْعَبُونَ بِأَخْطَارِهِمْ فَرَمَى أَحَدُهُمُ الْآخَرَ بِخَطَرِهِ فَدَقَّ رَبَاعِيَةَ صَاحِبِهِ فَرُفِعَ ذَلِكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَأَقَامَ الرَّامِي الْبَيِّنَةَ بِأَنَّهُ قَالَ حَذَارِ حَذَارِ فَدَرَأَ عَنْهُ الْقِصَاصَ ثُمَّ قَالَ قَدْ أَعْذَرَ مَنْ حَذَّرَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinani,
(It has been narrated) from Abu Abdullah-asws having said: ‘There were two young boys in the era of Ali-asws who were playing with their toys, so one of them pelted the one with his toy, so he broke his four front teeth. So that (matter) was raised to Amir Al-Momineen-asws. So the pelter established the evidence that he had said, ‘Beware, beware!’ So he-asws staved off the retaliation from him, then said: ‘He has been excused, the one who cautioned’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ قَتَلَهُ الْقِصَاصُ هَلْ لَهُ دِيَةٌ فَقَالَ لَوْ كَانَ ذَلِكَ لَمْ يَقْتَصَّ أَحَدٌ مِنْ أَحَدٍ وَ مَنْ قَتَلَهُ الْحَدُّ فَلَا دِيَةَ لَهُ .
He (the narrator) said, ‘And I asked him-asws about a man killed by ‘الْقِصَاصُ’ the retaliation, is there wergild for him?’ So he-asws said: ‘If it was that, no one would be retaliated from; and the one who is killed by the legal penalty (Hadd), so there is no wergild for him’.[175]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اطَّلَعَ رَجُلٌ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) مِنَ الْجَرِيدِ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) لَوْ أَعْلَمُ أَنَّكَ تَثْبُتُ لِي لَقُمْتُ إِلَيْكَ بِالْمِشْقَصِ حَتَّى أَفْقَأَ بِهِ عَيْنَكَ قَالَ فَقُلْتُ لَهُ أَ ذَاكَ لَنَا فَقَالَ وَيْحَكَ أَوْ وَيْلَكَ أَقُولُ لَكَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَعَلَ تَقُولُ ذَلِكَ لَنَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘A man peeked at the Prophet-saww from the reeds, so the Prophet-saww said to him: ‘If I-saww knew you would be standing still for me-saww, I-saww would have come to you with the arrow until I-saww poke your eyes with it’. So I said to him-asws, ‘Is that for us (as well)?’ So he-asws said: ‘Woe be unto you!’, or ‘Suffering be upon you!’ I-asws am saying to you that Rasool-Allah-saww did it. You are saying, ‘Is that for us?’[176]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ بَدَأَ فَاعْتَدَى فَاعْتُدِيَ عَلَيْهِ فَلَا قَوَدَ لَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Suleyman Bin Khalid who said,
‘I heard Abu Abdullah-asws saying; ‘The one who initiates (a killing), so he attacks and get counter-attacked, so there is no retaliation for him’.[177]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ الثَّوْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ مَنْ ضَرَبْنَاهُ حَدّاً مِنْ حُدُودِ اللَّهِ فَمَاتَ فَلَا دِيَةَ لَهُ عَلَيْنَا وَ مَنْ ضَرَبْنَاهُ حَدّاً فِي شَيْءٍ مِنْ حُقُوقِ النَّاسِ فَمَاتَ فَإِنَّ دِيَتَهُ عَلَيْنَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Hassan Bin Salih Al Sowry,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws was saying: ‘The one we-asws hit the legal penalty (Hadd) upon and he dies, so there is no wergild for him upon us-asws, and the one we-asws hit the legal penalty (Hadd) upon regarding something from the rights of the people, and he dies, so his wergild is upon us-asws’.[178]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ بَيْنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي حُجُرَاتِهِ مَعَ بَعْضِ أَزْوَاجِهِ وَ مَعَهُ مَغَازِلُ لَهُ يَقْلِبُهَا إِذْ بَصُرَ بِعَيْنَيْنِ تَطَّلِعَانِ فَقَالَ لَوْ أَعْلَمُ أَنَّكَ تَثْبُتُ لِي لَقُمْتُ حَتَّى أَبْخَسَكَ فَقُلْتُ نَفْعَلُ نَحْنُ مِثْلَ هَذَا إِنْ فُعِلَ مِثْلُهُ بِنَا قَالَ إِنْ خَفِيَ لَكَ فَافْعَلْهُ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Ubeyd Bin Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘While Rasool-Allah-saww was in his-saww chamber with one of his-saww wives, and with him-asws was a spindle of his-saww which he-saww was turning, when he-saww saw two eye peeking at him-saww. So he-saww said: ‘If I-saww knew that you would remain there for me-saww, I-saww would arise until I-saww blind you’. So I said, ‘Shall we do the like of this, if the like of this is done with us?’ He-asws said: ‘If it is hidden for you (you are not seen), so do it’.[179]
عَلِيٌّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ سَارِقٍ دَخَلَ عَلَى امْرَأَةٍ لِيَسْرِقَ مَتَاعَهَا فَلَمَّا جَمَعَ الثِّيَابَ تَابَعَتْهُ نَفْسُهُ فَكَابَرَهَا عَلَى نَفْسِهَا فَوَاقَعَهَا فَتَحَرَّكَ ابْنُهَا فَقَامَ فَقَتَلَهُ بِفَأْسٍ كَانَ مَعَهُ فَلَمَّا فَرَغَ حَمَلَ الثِّيَابَ وَ ذَهَبَ لِيَخْرُجَ حَمَلَتْ عَلَيْهِ بِالْفَأْسِ فَقَتَلَتْهُ فَجَاءَ أَهْلُهُ يَطْلُبُونَ بِدَمِهِ مِنَ الْغَدِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اقْضِ عَلَى هَذَا كَمَا وَصَفْتُ لَكَ
Ali, from his father, from Muhammad Bin Hafs, from Abdullah Bin Talha,
(The narrator) says, ‘I asked Abu Abdullah-asws him-asws about a male thief who entered upon a woman in order to steal her belongings. So when he gathered the clothes, he followed his soul, so he overcame her and fell upon her. So her son stirred, so he (the thief), stood up and killed him with an axe which was with him. So when he was free, he carried the clothes and gold in order to exit. She attacked him with the axe, so she killed him. So his family members came over in the morning seeking his blood. So Abu Abdullah-asws said: ‘I-asws shall judge upon this just as it has been described to you’.
فَقَالَ يَضْمَنُ مَوَالِيهِ الَّذِينَ يَطْلُبُونَ بِدَمِهِ دِيَةَ الْغُلَامِ وَ يَضْمَنُ السَّارِقُ فِيمَا تَرَكَ أَرْبَعَةَ آلَافِ دِرْهَمٍ بِمُكَابَرَتِهَا عَلَى فَرْجِهَا أَنَّهُ زَانٍ وَ هُوَ فِي مَالِهِ غَرِيمُهُ وَ لَيْسَ عَلَيْهَا فِي قَتْلِهَا إِيَّاهُ شَيْءٌ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَابَرَ امْرَأَةً لِيَفْجُرَ بِهَا فَقَتَلَتْهُ فَلَا دِيَةَ لَهُ وَ لَا قَوَدَ .
So he-asws said: ‘His guardians, those who were seeking his blood are responsible for the wergild of the boy, and the thief is responsible with regards to what he has left (as legacy), four thousand Dirhams due to him having forced himself upon her chastity. It is adultery, and it’s fine is upon his wealth, and there is nothing upon her regarding her having killed him. Rasool-Allah-saww said: ‘The one who forces himself upon a woman in order to be immoral with her, so she kills him, so there is no wergild for him, nor a retaliation’.[180]
وَ عَنْهُ قَالَ قُلْتُ رَجُلٌ تَزَوَّجَ امْرَأَةً فَلَمَّا كَانَ لَيْلَةُ الْبِنَاءِ عَمَدَتِ الْمَرْأَةُ إِلَى رَجُلٍ صَدِيقٍ لَهَا فَأَدْخَلَتْهُ الْحَجَلَةَ فَلَمَّا دَخَلَ الرَّجُلُ يُبَاضِعُ أَهْلَهُ ثَارَ الصَّدِيقُ فَاقْتَتَلَا فِي الْبَيْتِ فَقَتَلَ الزَّوْجُ الصَّدِيقَ وَ قَامَتِ الْمَرْأَةُ فَضَرَبَتِ الزَّوْجَ ضَرْبَةً فَقَتَلَتْهُ بِالصَّدِيقِ فَقَالَ تَضْمَنُ الْمَرْأَةُ دِيَةَ الصَّدِيقِ وَ تُقْتَلُ بِالزَّوْجِ .
And from him, he said, ‘I said, ‘A man married a woman. So when it was the night of the consummation, the woman brought a male friend of hers so she entered him into (one of) the rooms. So when the man entered in order to copulate with his wife, the friend leapt and they both fought in the house. So the husband killed the friend, and the woman stood up, so she struck the husband with a strike, so she killed him for the (killing of) the friend’. So he-asws said: ‘The woman is responsible for the wergild of the friend, and she would be killed for (having killed her) husband’.[181]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ أَتَى رَجُلًا وَ هُوَ رَاقِدٌ فَلَمَّا صَارَ عَلَى ظَهْرِهِ أَيْقَنَ بِهِ فَبَعَجَهُ بَعْجَةً فَقَتَلَهُ فَقَالَ لَا دِيَةَ لَهُ وَ لَا قَوَدَ .
Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Al Husayn Bin Khalid,
(It has been narrated) from Abu Abdullah-asws,said, ‘He-asws was asked about a man who came to a man while he was asleep. So when he came to be upon his back, he woke up due to it, so he poked him with a knife, so he killed him’. So he-asws said: ‘There is neither a wergild for him, nor a retaliation’.[182]
عَلِيٌّ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَعْنَفَ عَلَى امْرَأَتِهِ أَوِ امْرَأَةٍ أَعْنَفَتْ عَلَى زَوْجِهَا فَقَتَلَ أَحَدُهُمَا الْآخَرَ قَالَ لَا شَيْءَ عَلَيْهِمَا إِذَا كَانَا مَأْمُونَيْنِ فَإِنِ اتُّهِمَا أَلْزَمَهُمَا الْيَمِينَ بِاللَّهِ أَنَّهُمَا لَمْ يُرِيدَا الْقَتْلَ .
Ali, from his father, from Salih Bin Saeed, from Yunus, from one of our companions,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who was harsh upon his wife, or a woman who was harsh upon her husband. So one of the two killed the other. He-asws said: ‘There is nothing upon both of them when they both trusted each other. So if they were to complain, it would necessitate them to swear an oath with Allah-azwj, that they did not intend the killing’.[183]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي رَجُلٍ دَخَلَ عَلَى دَارِ آخَرَ لِلتَّلَصُّصِ أَوِ الْفُجُورِ فَقَتَلَهُ صَاحِبُ الدَّارِ أَ يُقْتَلُ بِهِ أَمْ لَا فَقَالَ اعْلَمْ أَنَّ مَنْ دَخَلَ دَارَ غَيْرِهِ فَقَدْ أَهْدَرَ دَمَهُ وَ لَا يَجِبُ عَلَيْهِ شَيْءٌ .
Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar, and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, both together from Al Fatah Bin Yazeed Al Jurjany,
(It has been narrated) from Abu Al-Hassan-asws regarding a man who entered a house of another in order to steal, or the immorality, so the owner of the house killed him. Would he be killed due to it, or not?’ So he-asws said: ‘Know, the one who enters a house of someone else, so his blood has been spared, and there does not Obligate anything upon him’.[184]
باب الرَّجُلِ الصَّحِيحِ الْعَقْلِ يَقْتُلُ الْمَجْنُونَ
Chapter 14 – The man of correct intellect kills the insane
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قَتَلَ رَجُلًا مَجْنُوناً فَقَالَ إِنْ كَانَ الْمَجْنُونُ أَرَادَهُ فَدَفَعَهُ عَنْ نَفْسِهِ فَقَتَلَهُ فَلَا شَيْءَ عَلَيْهِ مِنْ قَوَدٍ وَ لَا دِيَةٍ وَ يُعْطَى وَرَثَتُهُ دِيَتَهُ مِنْ بَيْتِ مَالِ الْمُسْلِمِينَ قَالَ وَ إِنْ كَانَ قَتَلَهُ مِنْ غَيْرِ أَنْ يَكُونَ الْمَجْنُونُ أَرَادَهُ فَلَا قَوَدَ لِمَنْ لَا يُقَادُ مِنْهُ فَأَرَى أَنَّ عَلَى قَاتِلِهِ الدِّيَةَ مِنْ مَالِهِ يَدْفَعُهَا إِلَى وَرَثَةِ الْمَجْنُونِ وَ يَسْتَغْفِرُ اللَّهَ وَ يَتُوبُ إِلَيْهِ .
A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Ali Bin Raib, from Abu Baseer who said,
‘I asked Abu Ja’far-asws about a man who killed an insane man. So he-asws said: ‘If it was that the insane intended (to kill) him, so he defended himself, so he killed him, then there is nothing upon him from a retaliation, nor a wergild, and his inheritors would be given his wergild from the public treasury of the Muslims. If his killing was from other than the insane happened to have intended (to kill) him, so there is no retaliation for the one from whom there is no retaliation. So I-asws see the wergild to be upon his killer from his own wealth, to be handed over to the inheritors of the insane, and he should seek Forgiveness of Allah-azwj and repent to Him-azwj’.[185]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي الْوَرْدِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ أَوْ أَبِي جَعْفَرٍ ( عليه السلام ) أَصْلَحَكَ اللَّهُ رَجُلٌ حَمَلَ عَلَيْهِ رَجُلٌ مَجْنُونٌ فَضَرَبَهُ الْمَجْنُونُ ضَرْبَةً فَتَنَاوَلَ الرَّجُلُ السَّيْفَ مِنَ الْمَجْنُونِ فَضَرَبَهُ فَقَتَلَهُ فَقَالَ أَرَى أَنْ لَا يُقْتَلَ بِهِ وَ لَا يُغْرَمَ دِيَتَهُ وَ تَكُونُ دِيَتُهُ عَلَى الْإِمَامِ وَ لَا يَبْطُلُ دَمُهُ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Raib, from Abu Al Wardi who said,
‘I said to Abu Abdullah-asws, or Abu Ja’far-asws, ‘May Allah-azwj Keep you-asws well! An insane man attacks a man, so the insane one strikes with a strike, so the man grabs the sword from the insane, so he strikes him and kills him’. So he-asws said: ‘I-asws see that he would not be killed due to it, nor fined his wergild, and his wergild would happen to be upon the Imam-asws, and his blood would not be invalidated’.[186]
باب الرَّجُلِ يَقْتُلُ فَلَمْ تَصِحَّ الشَّهَادَةُ عَلَيْهِ حَتَّى خُولِطَ
Chapter 15 – The man kills, so the testimony is no established against him, he goes mad
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ خَضِرٍ الصَّيْرَفِيِّ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قَتَلَ رَجُلًا عَمْداً فَلَمْ يُقَمْ عَلَيْهِ الْحَدُّ وَ لَمْ تَصِحَّ الشَّهَادَةُ عَلَيْهِ حَتَّى خُولِطَ وَ ذَهَبَ عَقْلُهُ ثُمَّ إِنَّ قَوْماً آخَرِينَ شَهِدُوا عَلَيْهِ بَعْدَ مَا خُولِطَ أَنَّهُ قَتَلَهُ فَقَالَ إِنْ شَهِدُوا عَلَيْهِ أَنَّهُ قَتَلَهُ حِينَ قَتَلَهُ وَ هُوَ صَحِيحٌ لَيْسَ بِهِ عِلَّةٌ مِنْ فَسَادِ عَقْلِهِ قُتِلَ بِهِ وَ إِنْ يَشْهَدُوا عَلَيْهِ بِذَلِكَ وَ كَانَ لَهُ مَالٌ يُعْرَفُ دُفِعَ إِلَى وَرَثَةِ الْمَقْتُولِ الدِّيَةُ مِنْ مَالِ الْقَاتِلِ وَ إِنْ لَمْ يَتْرُكْ مَالًا أُعْطِيَ الدِّيَةُ مِنْ بَيْتِ الْمَالِ وَ لَا يَبْطُلُ دَمُ امْرِئٍ مُسْلِمٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Hazir Al Sayrafi, from Bureyd Bin Muawiya Al Ajaly who said,
‘Abu Ja’far-asws was asked about a man who killed a man deliberately. So the legal penalty (Hadd) had not been established upon him, and the testimonies had not been reckoned against him, he became mad and his intellect went away. Then another group testified against him after he had gone mad that he had killed him’.
(He-asws) said: ‘When he killed him, he was correct, there was no reason from the spoiling of his intellect, (thus) he would be killed due to it. And if he is testified against with that, and there was known wealth for him, it would be handed over to the inheritors of the killed one. The wergild is from the wealth of the killer. And if he did not leave wealth, the wergild would be given from the public treasury, and there would be no invalidation of the blood of a Muslim person’.[187]
باب فِي الْقَاتِلِ يُرِيدُ التَّوْبَةَ
Chapter 16 – Regarding the killer intending the repentance
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ عِيسَى الضَّعِيفِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ قَتَلَ رَجُلًا مُتَعَمِّداً مَا تَوْبَتُهُ قَالَ يُمَكِّنُ مِنْ نَفْسِهِ قُلْتُ يَخَافُ أَنْ يَقْتُلُوهُ قَالَ فَلْيُعْطِهِمُ الدِّيَةَ قُلْتُ يَخَافُ أَنْ يَعْلَمُوا بِذَلِكَ قَالَ فَلْيَنْظُرْ إِلَى الدِّيَةِ فَلْيَجْعَلْهَا صُرَراً ثُمَّ لْيَنْظُرْ مَوَاقِيتَ الصَّلَاةِ فَلْيُلْقِهَا فِي دَارِهِمْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Ahmad Al Minqary, from Isa Al Zaif who said,
‘I said to Abu Abdullah-asws, ‘A man kills a man deliberately, what is his repentance?’ He-asws said: ‘Make himself available (to the guardians of the killed one)’. I said, ‘He fears that they would kill him’. He-asws said: ‘So let him give them the wergild’. I said, ‘He fears that they would come to know him due to that’. He-asws said: ‘So let him consider the wergild, so let him make it as small packages, then await the timings of the Prayers, so let him cast these in their houses’.[188]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي الْخَزْرَجِ قَالَ حَدَّثَنِي فُضَيْلُ بْنُ عُثْمَانَ الْأَعْوَرُ عَنِ الزُّهْرِيِّ قَالَ كُنْتُ عَامِلًا لِبَنِي أُمَيَّةَ فَقَتَلْتُ رَجُلًا فَسَأَلْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) بَعْدَ ذَلِكَ كَيْفَ أَصْنَعُ بِهِ فَقَالَ الدِّيَةَ اعْرِضْهَا عَلَى قَوْمِهِ قَالَ فَعَرَضْتُ فَأَبَوْا وَ جَهَدْتُ فَأَبَوْا
A number of our companions, from Ahmad Bin Abu Abdullah, from Abu Al Khazraj, from Fuzayl Bin Usman Al Awr, from Al Zahry who said,
‘I was an office bearer for the Clan of Umayya, so I killed a man. So I asked Ali-asws Bin Al-Husayn-asws after that, how I should deal with it, so he-asws said: ‘Present the wergild to his people’. So I presented it, but they refused, and I strived, but they (still) refused.
فَأَخْبَرْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) بِذَلِكَ فَقَالَ اذْهَبْ مَعَكَ بِنَفَرٍ مِنْ قَوْمِكَ فَأَشْهِدْ عَلَيْهِمْ قَالَ فَفَعَلْتُ فَأَبَوْا فَشَهِدُوا عَلَيْهِمْ فَرَجَعْتُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَأَخْبَرْتُهُ قَالَ فَخُذِ الدِّيَةَ فَصُرَّهَا مُتَفَرِّقَةً ثُمَّ ائْتِ الْبَابَ فِي وَقْتِ الظُّهْرِ أَوِ الْفَجْرِ فَأَلْقِهَا فِي الدَّارِ فَمَنْ أَخَذَ شَيْئاً فَهُوَ يُحْسَبُ لَكَ فِي الدِّيَةِ فَإِنَّ وَقْتَ الظُّهْرِ وَ الْفَجْرِ سَاعَةٌ يَخْرُجُ فِيهَا أَهْلُ الدَّارِ
So I informed Ali-asws Bin Al-Husayn-asws of that, so he-asws said: ‘Go with a number of your people, so let them bear witness upon them’. So I did it, but they refused. So they bore witness upon them. So I returned to Ali-asws Bin Al-Husayn-asws and informed him-asws. He-asws said: ‘Take the wergild and make separate packages of these, then go to the door (of the guardians of the killed one) during the time of Al-Zuhr, or Al-Fajr, so throw these in the doorways. So the one who takes anything, so it would be counted for you with regards to the wergild. So when it is the time of Al-Zuhr and Al-Fajr, during these timings the people of the house come out’.
قَالَ الزُّهْرِيُّ فَفَعَلْتُ ذَلِكَ وَ لَوْ لَا عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) لَهَلَكْتُ
Al-Zahry said, ‘I did that, and had it not been for Ali-asws Bin Al-Husayn-asws, I would have been destroyed’.
قَالَ وَ حَدَّثَنِي بَعْضُ أَصْحَابِنَا أَنَّ الزُّهْرِيَّ كَانَ ضَرَبَ رَجُلًا بِهِ قُرُوحٌ فَمَاتَ مِنْ ضَرْبِهِ .
He (the narrator) said, ‘And one of our companions has narrated to me that Al-Zahry had struck a man with ulcerated wounds, so he had died from his strike’.[189]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ ابْنِ بُكَيْرٍ وَ غَيْرِ وَاحِدٍ قَالُوا كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) فِي الطَّوَافِ فَنَظَرَ فِي نَاحِيَةِ الْمَسْجِدِ إِلَى جَمَاعَةٍ فَقَالَ مَا هَذِهِ الْجَمَاعَةُ فَقَالُوا هَذَا مُحَمَّدُ بْنُ شِهَابٍ الزُّهْرِيُّ اخْتَلَطَ عَقْلُهُ فَلَيْسَ يَتَكَلَّمُ فَأَخْرَجَهُ أَهْلُهُ لَعَلَّهُ إِذَا رَأَى النَّاسَ أَنْ يَتَكَلَّمَ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, and Ibn Bukeyr and someone else who said,
‘Ali-asws Bin Al-Husayn-asws was in the circumambulation (of the Kaaba), so he-asws looked at a group around the Masjid. So he-asws said: ‘What is this group?’ So they said, ‘This is Muhammad Bin Shihab Al-Zahry. His intellect is muddled up, so he does not speak. So his family have brought him out, perhaps when he sees the people he would speak’.
فَلَمَّا قَضَى عَلِيُّ بْنُ الْحُسَيْنِ طَوَافَهُ خَرَجَ حَتَّى دَنَا مِنْهُ فَلَمَّا رَآهُ مُحَمَّدُ بْنُ شِهَابٍ عَرَفَهُ فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) مَا لَكَ فَقَالَ وُلِّيتُ وِلَايَةً فَأَصَبْتُ دَماً فَقَتَلْتُ رَجُلًا فَدَخَلَنِي مَا تَرَى فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) لَأَنَا عَلَيْكَ مِنْ يَأْسِكَ مِنْ رَحْمَةِ اللَّهِ أَشَدُّ خَوْفاً مِنِّي عَلَيْكَ مِمَّا أَتَيْتَ ثُمَّ قَالَ لَهُ أَعْطِهِمُ الدِّيَةَ قَالَ قَدْ فَعَلْتُ فَأَبَوْا فَقَالَ اجْعَلْهَا صُرَراً ثُمَّ انْظُرْ مَوَاقِيتَ الصَّلَاةِ فَأَلْقِهَا فِي دَارِهِمْ .
So when Ali-asws Bin Al-Husayn-asws fulfilled his-asws circumambulation, he-asws went out until he-asws approached him. So when Muhammad Bin Shihab saw him-asws, he recognised him-asws. So Ali-asws Bin Al-Husayn-asws said to him: ‘What is the matter with you?’ So he said, ‘I was given the governorship, so I shed blood. I killed a man, so there entered into me what you-asws see’. So Ali-asws Bin Al-Husayn-asws said to me: ‘I-asws have more intense fear of your despair from the Mercy of Allah-azwj from what you have come to’. Then he-asws said: ‘Give them the wergild’. He said, ‘I have done it, but they refused (to accept it)’. So he-asws said: ‘Make it as small packages, then wait for the timings of the Prayers, so throw these in their houses’.[190]
باب قَتْلِ اللِّصِّ
Chapter 17 – Killing the burglar
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِذَا قَدَرْتَ عَلَى اللِّصِّ فَابْدُرْهُ وَ أَنَا شَرِيكُكَ فِي دَمِهِ .
Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from one of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘When you are able over the burglar, so surprise him, and I-asws would be a participant in his blood’.[191]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يُقَاتِلُ عَنْ مَالِهِ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ بِمَنْزِلَةِ شَهِيدٍ فَقُلْنَا لَهُ أَ فَيُقَاتِلُ أَفْضَلُ فَقَالَ إِنْ لَمْ تُقَاتِلْ فَلَا بَأْسَ أَمَّا أَنَا فَلَوْ كُنْتُ لَتَرَكْتُهُ وَ لَمْ أُقَاتِلْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked Abu Ja’far-asws about the man who fights about his wealth. So he-asws said: ‘Rasool-Allah-saww said: ‘The one who fights for (to protect) his wealth, so he is at the status of a martyr’. So we said to him-asws, ‘So fighting him is better?’ So he-asws said: ‘If you do not fight, so there is no problem. As for myself-asws, So if it was I-asws, I-asws would leave him and would not fight’.[192]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ قَالَ سَمِعْتُهُ يَقُولُ وَ قَدْ تَجَارَيْنَا ذِكْرَ الصَّعَالِيكِ فَقَالَ عَبْدُ اللَّهِ بْنُ عَامِرٍ حَدَّثَنِي هَذَا وَ أَوْمَأَ إِلَى أَحْمَدَ بْنِ إِسْحَاقَ أَنَّهُ كَتَبَ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) يَسْأَلُ عَنْهُمْ فَكَتَبَ إِلَيْهِ اقْتُلْهُمْ .
Ali Bin Muhammad, from one of our companions, from Abdullah Bin Aamir who said,
‘I heard him saying, and there had flowed among us a mentioned of the vagabonds, so Abdullah Bin Amir said, ‘This one narrated to me’ – and he gestured towards Ahmad Bin Is’haq that he wrote to Abu Muhammad-asws, asking him-asws about it, so he-asws wrote back to him: ‘Kill him’.[193]
وَ عَنْهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ وَ غَيْرِهِ أَنَّهُ كَتَبَ إِلَيْهِ يَسْأَلُهُ عَنِ الْأَكْرَادِ فَكَتَبَ إِلَيْهِ لَا تُنَبِّهُوهُمْ إِلَّا بِحَدِّ السَّيْفِ .
And from him, from Ahmad Bin Abu Abdullah, and someone else,
He having wrote to him-asws asking him-asws about the Kurds, so he-asws wrote back: ‘Do not awaken them except by a limit of the sword’.[194]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْقَلَانِسِيِّ عَنْ أَحْمَدَ بْنِ الْفَضْلِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ فَزَارَةَ عَنْ أَنَسٍ أَوْ هَيْثَمِ بْنِ الْبَرَاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ اللِّصُّ يَدْخُلُ عَلَيَّ فِي بَيْتِي يُرِيدُ نَفْسِي وَ مَالِي فَقَالَ فَاقْتُلْهُ فَأُشْهِدُ اللَّهَ وَ مَنْ سَمِعَ أَنَّ دَمَهُ فِي عُنُقِي
Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Qalanasy, from Ahmad Bin Al Fazl, from Abdullah Bin Jabala, from Fazara, from Ans, or Haysam Bin Al Bara’a,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said to him-asws, ‘The burglar entered upon me in my house intending (killing) me and (taking) my wealth’. So he-asws said: ‘So kill him, for I-asws keep Allah-azwj as a Witness along with the one who hears me-asws, that his blood is upon my neck’.
قَالَ قُلْتُ أَصْلَحَكَ اللَّهُ فَأَيْنَ عَلَامَةُ هَذَا الْأَمْرِ فَقَالَ أَ تَرَى بِالصُّبْحِ مِنْ خَفَاءٍ قَالَ قُلْتُ لَا قَالَ فَإِنَّ أَمْرَنَا إِذَا كَانَ كَانَ أَبْيَنَ مِنْ فَلَقِ الصُّبْحِ
He (the narrator) said, ‘I said, ‘May Allah-azwj Keep you-asws well! So where is the sign of this matter (Al-Qaim-asws)?’ So he-asws said: ‘Do you see the morning from concealment?’ I said, ‘No’. He-asws said: ‘So, our-asws matter, when it would be, would be clearer than the break of dawn in the morning’.
قَالَ ثُمَّ قَالَ مُزَاوَلَةُ جَبَلٍ بِظُفُرٍ أَهْوَنُ مِنْ مُزَاوَلَةِ مُلْكٍ لَمْ يَنْقَضِ أَكْلُهُ فَاتَّقُوا اللَّهَ تَبَارَكَ وَ تَعَالَى وَ لَا تَقْتُلُوا أَنْفُسَكُمْ لِلظَّلَمَةِ .
He (the narrator) said, ‘Then he-asws said: ‘Achievement by engaging with a mountain is easier than engaging with a kingdom whose consumption is yet to expire. Therefore, fear Allah-azwj Blessed and High, and do not kill yourselves for the unjust ones’.[195]
باب الرَّجُلُ يَقْتُلُ ابْنَهُ وَ الِابْنُ يَقْتُلُ أَبَاهُ وَ أُمَّهُ
Chapter 18 – The man kills his son, and the son kills his father and his mother
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ حُمْرَانَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا يُقَادُ وَالِدٌ بِوَلَدِهِ وَ يُقْتَلُ الْوَلَدُ إِذَا قَتَلَ وَالِدَهُ عَمْداً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, form his father, both together from Al Hassan Bin Mahboub, from Abu Ayoub Al Khazaz, from Humran,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘The father would not be retaliated due to (killing) his son, but the son would be killed when he kills his father deliberately’.[196]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قَتَلَ أُمَّهُ قَالَ يُقْتَلُ بِهَا صَاغِراً وَ لَا أَظُنُّ قَتْلَهُ كَفَّارَةً لَهُ وَ لَا يَرِثُهَا .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Umeyda who said,
‘I asked Abu Ja’far-asws about a man who killed his mother. He-asws said: ‘He would be killed due to it, belittled, and I-asws do not think killing him would be an expiation for him, and he would not inherit her’.[197]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُقْتَلُ الْأَبُ بِابْنِهِ إِذَا قَتَلَهُ وَ يُقْتَلُ الِابْنُ بِأَبِيهِ إِذَا قَتَلَ أَبَاهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The father would not be killed due to killing of his son, but the son would be killed if he kills his father’.[198]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقْتُلُ ابْنَهُ أَ يُقْتَلُ بِهِ قَالَ لَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(The narrators) says: ‘I asked Abu Abdullah-asws about the man who killed his son, would he be killed due to it?’ He-asws said: ‘No’.[199]
عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يُقْتَلُ الْوَالِدُ بِوَلَدِهِ وَ يُقْتَلُ الْوَلَدُ بِوَالِدِهِ وَ لَا يَرِثُ الرَّجُلُ الرَّجُلَ إِذَا قَتَلَهُ وَ إِنْ كَانَ خَطَأً .
Ali, from Muhammad Bin Isa, from Yunus, from Ibn Sinan, from Al A’la Bin Al Fuzayl who said,
‘Abu Abdullah-asws said: ‘The father would not be killed due to his son, but the son would be killed due to (killing of) his father; and the man would not inherit the man when he kills him, even though it (were to) be in error’.[200]
باب الرَّجُلِ يَقْتُلُ الْمَرْأَةَ وَ الْمَرْأَةِ تَقْتُلُ الرَّجُلَ وَ فَضْلِ دِيَةِ الرَّجُلِ عَلَى دِيَةِ الْمَرْأَةِ فِي النَّفْسِ وَ الْجِرَاحَاتِ
Chapter 19 – The man kills the woman, and the woman kills the man, and the remainder of the wergild of the man over the wergild of the woman regarding the (killing of ) the soul and the injuries
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَتَلَتِ الْمَرْأَةُ رَجُلًا قُتِلَتْ بِهِ وَ إِذَا قَتَلَ الرَّجُلُ الْمَرْأَةَ فَإِنْ أَرَادَ الْقَوَدَ أَدَّوْا فَضْلَ دِيَةِ الرَّجُلِ وَ أَقَادُوهُ بِهَا وَ إِنْ لَمْ يَفْعَلُوا قَبِلُوا مِنَ الْقَاتِلِ الدِّيَةَ دِيَةَ الْمَرْأَةِ كَامِلَةً وَ دِيَةُ الْمَرْأَةِ نِصْفُ دِيَةِ الرَّجُلِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Muskan,
(It has been narrated) from Abu Abdullah-asws having said: ‘When a woman kills a man, she would be executed due to it, and when the man kills the woman, so if the retaliation is intended, they (her heirs) have to pay the remainder of the wergild of the man, and retaliate him by it, and if they do not do it, they can accept the wergild from the killer, the complete wergild for the woman, and the wergild of the woman is half the wergild of the man’.[201]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي رَجُلٍ يَقْتُلُ الْمَرْأَةَ مُتَعَمِّداً فَأَرَادَ أَهْلُ الْمَرْأَةِ أَنْ يَقْتُلُوهُ قَالَ ذَلِكَ لَهُمْ إِذَا أَدَّوْا إِلَى أَهْلِهِ نِصْفَ الدِّيَةِ وَ إِنْ قَبِلُوا الدِّيَةَ فَلَهُمْ نِصْفُ دِيَةِ الرَّجُلِ وَ إِنْ قَتَلَتِ الْمَرْأَةُ الرَّجُلَ قُتِلَتْ بِهِ وَ لَيْسَ لَهُمْ إِلَّا نَفْسُهَا
Ali Bin Ibrahim, from hi sfather, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said regarding a man who killed the woman deliberately. So the family of the woman intended to kill him. He-asws said: ‘That is for them. When he gives half the wergild to her family, and if they accept the wergild, so for them is half the wergild which is for the man. And if the woman kills the man, she would be killed due to it, and there would be nothing for them except for her soul’.
وَ قَالَ جِرَاحَاتُ الرِّجَالِ وَ النِّسَاءِ سَوَاءٌ سِنُّ الْمَرْأَةِ بِسِنِّ الرَّجُلِ وَ مُوضِحَةُ الْمَرْأَةِ بِمُوضِحَةِ الرَّجُلِ وَ إِصْبَعُ الْمَرْأَةِ بِإِصْبَعِ الرَّجُلِ حَتَّى تَبْلُغَ الْجِرَاحَةُ ثُلُثَ الدِّيَةِ فَإِذَا بَلَغَتْ ثُلُثَ الدِّيَةِ أُضْعِفَتْ دِيَةُ الرَّجُلِ عَلَى دِيَةِ الْمَرْأَةِ .
And he-asws said: ‘The injuries of the men and the women are equal, tooth of the man with the tooth of the woman, and a bone of the man and a bone of the man, and a finger of the woman with a finger of the man, until the injuries reach a third of the wergild. So when they reach a third of the wergild, the wergild of the man is double over the wergild of the woman’.[202]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْجِرَاحَاتِ فَقَالَ جِرَاحَةُ الْمَرْأَةِ مِثْلُ جِرَاحَةِ الرَّجُلِ حَتَّى تَبْلُغَ ثُلُثَ الدِّيَةِ فَإِذَا بَلَغَتْ ثُلُثَ الدِّيَةِ سَوَاءً أُضْعِفَتْ جِرَاحَةُ الرَّجُلِ ضِعْفَيْنِ عَلَى جِرَاحَةِ الْمَرْأَةِ وَ سِنُّ الرَّجُلِ وَ سِنُّ الْمَرْأَةِ سَوَاءٌ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the injuries, so he-asws said: ‘The injuries of the woman are like the injuries of the man until it reaches a third of the wergild. So when it reaches to be the same as a third of the wergild, the injuries of the man is additional by double upon the injuries of the woman; but a tooth of the man and a tooth of the woman are equal’.
وَ قَالَ إِنْ قَتَلَ رَجُلٌ امْرَأَةً عَمْداً فَأَرَادَ أَهْلُ الْمَرْأَةِ أَنْ يَقْتُلُوا الرَّجُلَ رَدُّوا إِلَى أَهْلِ الرَّجُلِ نِصْفَ الدِّيَةِ وَ قَتَلُوهُ
And he-asws said: ‘If a man kills a woman deliberately, so the family of the woman intend that they kill the man, they should return half the wergild to the family of the man, and they can kill him’.
قَالَ وَ سَأَلْتُهُ عَنِ امْرَأَةٍ قَتَلَتْ رَجُلًا قَالَ تُقْتَلُ بِهِ وَ لَا يَغْرَمُ أَهْلُهَا شَيْئاً .
He (the narrator) said, ‘And I asked him-asws about a woman who kills a man. He-asws said: ‘She would be killed due to it, and there her family would not be fined anything’.[203]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي رَجُلٍ قَتَلَ امْرَأَةً مُتَعَمِّداً فَقَالَ إِنْ شَاءَ أَهْلُهَا أَنْ يَقْتُلُوهُ وَ يُؤَدُّوا إِلَى أَهْلِهِ نِصْفَ الدِّيَةِ وَ إِنْ شَاءُوا أَخَذُوا نِصْفَ الدِّيَةِ خَمْسَةَ آلَافِ دِرْهَمٍ وَ قَالَ فِي امْرَأَةٍ قَتَلَتْ زَوْجَهَا مُتَعَمِّداً فَقَالَ إِنْ شَاءَ أَهْلُهُ أَنْ يَقْتُلُوهُ قَتَلُوهَا وَ لَيْسَ يَجْنِي أَحَدٌ أَكْثَرَ مِنْ جِنَايَتِهِ عَلَى نَفْسِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying regarding a man who killed a woman deliberately. So he-asws said: ‘If her family so desire to they can kill him, and pay half the wergild to his family; and if they so desire, they can take half the wergild of five thousand Dirhams’. And he-asws said regarding a woman who killed her husband deliberately, so he-asws said: ‘If his family so desire to, they can killer her for his killing, and no one reaps more than the crime upon himself’.[204]
ابْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنِ الْحَلَبِيِّ وَ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ قَتَلَ امْرَأَةً خَطَأً وَ هِيَ عَلَى رَأْسِ الْوَلَدِ تَمْخَضُ قَالَ عَلَيْهِ الدِّيَةُ خَمْسَةُ آلَافِ دِرْهَمٍ وَ عَلَيْهِ لِلَّذِي فِي بَطْنِهَا غُرَّةٌ وَصِيفٌ أَوْ وَصِيفَةٌ أَوْ أَرْبَعُونَ دِينَاراً .
Ibn Mahboub, from Abu Ayoun, from Al Halby, and Abu Ubeyda,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was asked about a man who killed a woman in error, and she was pregnant with a child. He-asws said: ‘Upon him is the wergild of five thousand Dirhams (for killing her), and upon him for that which was in her belly for negligence, is a male servant, or a female servant, or forty Dinars’.[205]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ قَطَعَ إِصْبَعاً مِنْ أَصَابِعِ الْمَرْأَةِ كَمْ فِيهَا قَالَ عَشْرٌ مِنَ الْإِبِلِ قُلْتُ قَطَعَ اثْنَيْنِ قَالَ عِشْرُونَ قُلْتُ قَطَعَ ثَلَاثاً قَالَ ثَلَاثُونَ قُلْتُ قَطَعَ أَرْبَعاً قَالَ عِشْرُونَ
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, both together from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from Aban Bin Taghlub who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding a man who cut-off a finger from the fingers of a woman, how much (compensation) is regarding it?’ He-asws said: ‘Ten from the camels’. I said, ‘He cuts off two?’ He-asws said: ‘Twenty’. I said, ‘He cuts off three?’ He-asws said: ‘Thirty’. I said, ‘He cuts off four?’ He-asws said: ‘Twenty’.
قُلْتُ سُبْحَانَ اللَّهِ يَقْطَعُ ثَلَاثاً فَيَكُونُ عَلَيْهِ ثَلَاثُونَ وَ يَقْطَعُ أَرْبَعاً فَيَكُونُ عَلَيْهِ عِشْرُونَ إِنَّ هَذَا كَانَ يَبْلُغُنَا وَ نَحْنُ بِالْعِرَاقِ فَنَبْرَأُ مِمَّنْ قَالَهُ وَ نَقُولُ الَّذِي جَاءَ بِهِ شَيْطَانٌ فَقَالَ مَهْلًا يَا أَبَانُ هَكَذَا حَكَمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الْمَرْأَةَ تُقَابِلُ الرَّجُلَ إِلَى ثُلُثِ الدِّيَةِ فَإِذَا بَلَغَتِ الثُّلُثَ رَجَعَتْ إِلَى النِّصْفِ يَا أَبَانُ إِنَّكَ أَخَذْتَنِي بِالْقِيَاسِ وَ السُّنَّةُ إِذَا قِيسَتْ مُحِقَ الدِّينُ .
I said, ‘Glory be to Allah-azwj! He cuts-off three, so there happens to be thirty upon him, and he cuts-off four, so there happens to be twenty upon him. This had reached us and we were at Al-Iraq, so we distanced ourselves from the one who said it, and we were saying that the one who comes with it is a devil’. So he-asws said: ‘Shh! No Aban, it is not like this. Rasool-Allah-saww judged that the woman would be equal to the man up to a third of the wergild. So when it reaches the third, she returns to the half. O Aban! You (attempted to) seize me-asws with the analogy, but (it’s) the Sunnah, (remember) when it is analogised, (it) destroys the Religion’.[206]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ بَيْنَهَا وَ بَيْنَ الرَّجُلِ قِصَاصٌ قَالَ نَعَمْ فِي الْجِرَاحَاتِ حَتَّى تَبْلُغَ الثُّلُثَ سَوَاءٌ فَإِذَا بَلَغَتِ الثُّلُثَ ارْتَفَعَ الرَّجُلُ وَ سَفَلَتِ الْمَرْأَةُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,
‘I asked Abu Abdullah-asws about the woman between her and the man was retaliation. He-asws said: ‘Yes, with regards to the injuries until it reaches the third (of the wergild), it is the same. So when it reaches the third, the man is higher and the woman is lower’.[207]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ جِرَاحَاتِ الرِّجَالِ وَ النِّسَاءِ فِي الدِّيَاتِ وَ الْقِصَاصِ فَقَالَ الرِّجَالُ وَ النِّسَاءُ فِي الْقِصَاصِ سَوَاءٌ السِّنُّ بِالسِّنِّ وَ الشَّجَّةُ بِالشَّجَّةِ وَ الْإِصْبَعُ بِالْإِصْبَعِ سَوَاءً حَتَّى تَبْلُغَ الْجِرَاحَاتُ ثُلُثَ الدِّيَةِ فَإِذَا جَاوَزَتِ الثُّلُثَ صُيِّرَتْ دِيَةُ الرَّجُلِ فِي الْجِرَاحَاتِ ثُلُثَيِ الدِّيَةِ وَ دِيَةُ النِّسَاءِ ثُلُثَ الدِّيَةِ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Al Halby who said,
‘Abu Abdullah-asws was asked about injuries of the men and the women regarding the wergild and the retaliation, so he-asws said: ‘The men and the women regarding the retaliation are equal, the tooth with the tooth, and the fracture with the fracture, and the finger with the finger, same, until the injuries reach a third of the wergild. So when it exceeds the third, the wergild of the men with regards to the injuries become two-third of the wergild and a wergild of the women, a one-third of the wergild’.[208]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أُتِيَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِرَجُلٍ قَدْ ضَرَبَ امْرَأَةً حَامِلًا بِعَمُودِ الْفُسْطَاطِ فَقَتَلَهَا فَخَيَّرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوْلِيَاءَهَا أَنْ يَأْخُذُوا الدِّيَةَ خَمْسَةَ آلَافِ دِرْهَمٍ وَ غُرَّةٌ وَصِيفٌ أَوْ وَصِيفَةٌ لِلَّذِي فِي بَطْنِهَا أَوْ يَدْفَعُوا إِلَى أَوْلِيَاءِ الْقَاتِلِ خَمْسَةَ آلَافِ [دِرْهَمٍ] وَ يَقْتُلُوهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Wallad, from Abu Maryam Al Ansary,
(It has been narrated) from Abu Ja’far-asws having said: ‘They came to Rasool-Allah-saww with a man who has struck a pregnant woman with a pole of a tent, so he killed her. So Rasool-Allah-saww gave a choice to her guardians that they can take the wergild of five thousand Dirhams, and for negligence, a male servant or a female servant for that which was in her belly, or hand over five thousand Dirham to the guardians of the killer, and they can kill him’.[209]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ قَتَلَ امْرَأَةً فَقَالَ إِنْ أَرَادَ أَهْلُ الْمَرْأَةِ أَنْ يَقْتُلُوهُ أَدَّوْا نِصْفَ دِيَتِهِ وَ قَتَلُوهُ وَ إِلَّا قَبِلُوا الدِّيَةَ .
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 (5th or 6th Imam-asws), said, ‘I said to him-asws, ‘A man kills a woman’. So he-asws said: ‘If the family of the woman intend to kill him, they have to pay half his wergild and kill him, or else accept the wergild (five thousand Dirhams)’.[210]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جِرَاحَاتُ الْمَرْأَةِ وَ الرَّجُلِ سَوَاءٌ إِلَى أَنْ تَبْلُغَ ثُلُثَ الدِّيَةِ فَإِذَا جَازَ ذَلِكَ تَضَاعَفَتْ جِرَاحَةُ الرَّجُلِ عَلَى جِرَاحَةِ الْمَرْأَةِ ضِعْفَيْنِ .
Ali Bin Ibrahim, from his father, from Usman Bin Isa, from Sama’at, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The injuries of the woman and the man are equal until it reaches a one-third of the wergild. So when it exceeds that, it is added for the injuries of the man, over the injuries of the woman, by double’.[211]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ فَقَأَ عَيْنَ امْرَأَةٍ فَقَالَ إِنْ يَشَاءُوا أَنْ يَفْقَئُوا عَيْنَهُ وَ يُؤَدُّوا إِلَيْهِ رُبُعَ الدِّيَةِ وَ إِنْ شَاءَتْ أَنْ تَأْخُذَ رُبُعَ الدِّيَةِ
Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding a man who blinded an eye of the woman. So he-asws said: ‘If they so desire they can blind his eye, and pay him a quarter of the wergild; and if they so desire to that they can take the quarter of the wergild’.
وَ قَالَ فِي امْرَأَةٍ فَقَأَتْ عَيْنَ رَجُلٍ أَنَّهُ إِنْ شَاءَ فَقَأَ عَيْنَهَا وَ إِلَّا أَخَذَ دِيَةَ عَيْنِهِ .
And he-asws said regarding a woman who blinded an eye of a man: ‘If he so desires he can blind her eye or else take a wergild for his eye’.[212]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنْ قَتَلَ رَجُلٌ امْرَأَةً وَ أَرَادَ أَهْلُ الْمَرْأَةِ أَنْ يَقْتُلُوهُ أَدَّوْا نِصْفَ الدِّيَةِ إِلَى أَهْلِ الرَّجُلِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘If a man kills a woman and the family of the woman intend that they kill him, they should pay half the wergild to the family of the man’.[213]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ الْكَرِيمِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَطَعَ إِصْبَعَ امْرَأَةٍ قَالَ يُقْطَعُ إِصْبَعُهُ حَتَّى يَنْتَهِيَ إِلَى ثُلُثِ الدِّيَةِ فَإِذَا جَازَ الثُّلُثَ كَانَ فِي الرَّجُلِ الضِّعْفُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Abdul Kareem, from Ibn Abu Yafour who said,
‘I asked Abu Abdullah-asws about a man who cut a finger of a woman. He-asws said: ‘His finger would be cut until it ends up to a third of the wergild. So when it exceeds the third, there would be double regarding the man’.[214]
باب مَنْ خَطَؤُهُ عَمْدٌ وَ مَنْ عَمْدُهُ خَطَأٌ
Chapter 20 – The one whose error is (like) deliberate, and one whose deliberation is (like) an error
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سُئِلَ عَنْ غُلَامٍ لَمْ يُدْرِكْ وَ امْرَأَةٍ قَتَلَا رَجُلًا خَطَأً فَقَالَ إِنَّ خَطَأَ الْمَرْأَةِ وَ الْغُلَامِ عَمْدٌ فَإِنْ أَحَبَّ أَوْلِيَاءُ الْمَقْتُولِ أَنْ يَقْتُلُوهُمَا قَتَلُوهُمَا وَ يُؤَدُّوا إِلَى أَوْلِيَاءِ الْغُلَامِ خَمْسَةَ آلَافِ دِرْهَمٍ وَ إِنْ أَحَبُّوا أَنْ يَقْتُلُوا الْغُلَامَ قَتَلُوهُ وَ تَرُدُّ الْمَرْأَةُ إِلَى أَوْلِيَاءِ الْغُلَامِ رُبُعَ الدِّيَةِ وَ إِنْ أَحَبَّ أَوْلِيَاءُ الْمَقْتُولِ أَنْ يَقْتُلَ الْمَرْأَةَ قَتَلُوهَا وَ يَرُدُّ الْغُلَامُ عَلَى أَوْلِيَاءِ الْمَرْأَةِ رُبُعَ الدِّيَةِ قَالَ وَ إِنْ أَحَبَّ أَوْلِيَاءُ الْمَقْتُولِ أَنْ يَأْخُذُوا الدِّيَةَ كَانَ عَلَى الْغُلَامِ نِصْفُ الدِّيَةِ وَ عَلَى الْمَرْأَةِ نِصْفُ الدِّيَةِ .
Muhmmad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, both together from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having been asked about a boy who had yet to mature and a woman, both killed a man in error. So he-asws said: ‘The error of the woman and the boy is (considered) deliberate. So if the guardians of the killed one like to kill both of them, they can kill them both and pay five thousand Dirhams to the guardians of the boy; and if they like to kill the boy, they kill him and the guardians of the woman return a quarter of the wergild to the guardians of the boy; and if the guardians of the killed one kill the woman, and the boy return a quarter of the wergild to the guardians of the woman; and if the guardians of the killed one like to take the wergild, upon the boy is half the wergild, and upon the woman is half the wergild’.[215]
ابْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ وَ عَبْدٍ قَتَلَا رَجُلًا خَطَأً فَقَالَ إِنَّ خَطَأَ الْمَرْأَةِ وَ الْعَبْدِ مِثْلُ الْعَمْدِ فَإِنْ أَحَبَّ أَوْلِيَاءُ الْمَقْتُولِ أَنْ يَقْتُلُوهُمَا قَتَلُوهُمَا فَإِنْ كَانَ قِيمَةُ الْعَبْدِ أَكْثَرَ مِنْ خَمْسَةِ آلَافِ دِرْهَمٍ فَلْيَرُدُّوا إِلَى سَيِّدِ الْعَبْدِ مَا يَفْضُلُ بَعْدَ الْخَمْسَةِ آلَافِ دِرْهَمٍ وَ إِنْ أَحَبُّوا أَنْ يَقْتُلُوا الْمَرْأَةَ وَ يَأْخُذُوا الْعَبْدَ أَخَذُوا إِلَّا أَنْ يَكُونَ قِيمَتُهُ أَكْثَرَ مِنْ خَمْسَةِ آلَافِ دِرْهَمٍ فَلْيَرُدُّوا عَلَى مَوْلَى الْعَبْدِ مَا يَفْضُلُ بَعْدَ الْخَمْسَةِ آلَافِ دِرْهَمٍ وَ يَأْخُذُوا الْعَبْدَ أَوْ يَفْتَدِيَهُ سَيِّدُهُ وَ إِنْ كَانَتْ قِيمَةُ الْعَبْدِ أَقَلَّ مِنْ خَمْسَةِ آلَافِ دِرْهَمٍ فَلَيْسَ لَهُمْ إِلَّا الْعَبْدُ .
Ibn Mahboub, from Abu Ayoub, from Zureys Al Kunasy who said,
‘I asked Abu Abdullah-asws about a woman and a slave who both kill a man in error. So he-asws said: ‘The error of the woman and the slave is like the deliberate. So if the guardians of the killed one like to kill both of them, they can kill both of them. So if it was such that the value of the slave is more than five thousand Dirhams, so let it be returned to the master of the slave what remains after the five thousand Dirhams; and if they like to kill the woman and take the salve, or ransom him by his master; and if the value of the slave is less than the five thousand Dirhams, so there is nothing for them except for the slave’.[216]
ابْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عُبَيْدَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ أَعْمَى فَقَأَ عَيْنَ صَحِيحٍ [مُتَعَمِّداً] قَالَ فَقَالَ يَا أَبَا عُبَيْدَةَ إِنَّ عَمْدَ الْأَعْمَى مِثْلُ الْخَطَإِ هَذَا فِيهِ الدِّيَةُ مِنْ مَالِهِ فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ فَإِنَّ دِيَتَهُ عَلَى الْإِمَامِ وَ لَا يَبْطُلُ حَقُّ مُسْلِمٍ .
Ibn Mahboub, from Hisham Bin Salim, from Ammar Al Sabaty, from Abu Ubeyda who said,
‘I asked Abu Ja’far-asws about a blind (man) who blinded an eye of a correct one deliberately. So he-asws said: ‘O Abu Ubeyda! The deliberation of the blind is like the error. In this in the wergild from his own wealth. So if there does not happen to be wealth for him, so his wergild is upon the Imam-asws, and a right of a Muslim would not be invalidated’.[217]
باب نَادِرٌ
Chapter 21 – Miscellneous
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ وَ غُلَامٍ اشْتَرَكَا فِي قَتْلِ رَجُلٍ فَقَتَلَاهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا بَلَغَ الْغُلَامُ خَمْسَةَ أَشْبَارٍ اقْتُصَّ مِنْهُ وَ إِنْ لَمْ يَكُنْ بَلَغَ خَمْسَةَ أَشْبَارٍ قُضِيَ بِالدِّيَةِ .
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 regarding a man and a boy both having participated in killing a man, so they both killed him. So Amir Al-Momineen-asws said: ‘When the boy reaches five open palm widths (In height), he would be retaliated from, and if he does not happen to reach five open palm widths (in height), he would be judged with the wergild’.[218]
باب الرَّجُلِ يَقْتُلُ مَمْلُوكَهُ أَوْ يُنَكِّلُ بِهِ
Chapter 22 – The man kills his slave, or tortures him
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَتَلَ مَمْلُوكاً لَهُ قَالَ يُعْتِقُ رَقَبَةً وَ يَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ يَتُوبُ إِلَى اللَّهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who kills a slave of his. He-asws said: ‘He emancipates a neck, and Fasts for two months consecutively, and repents to Allah-azwj’.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ مِثْلَهُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Zurara, from Sama’at – similar to it’.[219]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ فِي الرَّجُلِ يَقْتُلُ مَمْلُوكَهُ مُتَعَمِّداً قَالَ يُعْجِبُنِي أَنْ يُعْتِقَ رَقَبَةً وَ يَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ يُطْعِمَ سِتِّينَ مِسْكِيناً ثُمَّ تَكُونَ التَّوْبَةُ بَعْدَ ذَلِكَ .
Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said regarding the man who kills his slave deliberately. He-asws said: ‘I-asws would like it if he would emancipate a neck, and Fasts for two months consecutively, and feed sixty poor (persons), then there would happen to be repentance (for him) after that’.[220]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يَقْتُلُ مَمْلُوكاً لَهُ قَالَ يُعْتِقُ رَقَبَةً وَ يَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ يَتُوبُ إِلَى اللَّهِ عَزَّ وَ جَلَّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Humran,
(It has been narrated) from Abu Ja’far-asws regarding the man who kills a slave of his. He-asws said: ‘He has to emancipate a neck, and Fast for two months consecutively, and repents to Allah-azwj Mighty and Majestic’.[221]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَتَلَ عَبْدَهُ مُتَعَمِّداً فَعَلَيْهِ أَنْ يُعْتِقَ رَقَبَةً وَ أَنْ يُطْعِمَ سِتِّينَ مِسْكِيناً وَ يَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abu Al Magra, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who kills his slave deliberately, so upon him is that he should emancipate a neck, and that he should feed sixty poor (persons), and Fasts for two months consecutively’.[222]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي رَجُلٍ قَتَلَ مَمْلُوكَتَهُ أَوْ مَمْلُوكَهُ قَالَ إِنْ كَانَ الْمَمْلُوكُ لَهُ أُدِّبَ وَ حُبِسَ إِلَّا أَنْ يَكُونَ مَعْرُوفاً بِقَتْلِ الْمَمَالِيكِ فَيُقْتَلُ بِهِ .
Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar, and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, both together, from Al Fatah Bin Yazeed Al Jurjany,
(It has been narrated) from Abu Al-Hassan-asws regarding a man who kills his slave girl or slave man. He-asws said: ‘If it was the owned slave of his, he would be disciplined and imprisoned, except if he happens to be well known with the killing of the slaves, so he would be killed due to it’.[223]
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 ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) رُفِعَ إِلَيْهِ رَجُلٌ عَذَّبَ عَبْدَهُ حَتَّى مَاتَ فَضَرَبَهُ مِائَةً نَكَالًا وَ حَبَسَهُ سَنَةً وَ أَغْرَمَهُ قِيمَةَ الْعَبْدِ فَتَصَدَّقَ بِهَا عَنْهُ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Misma’a Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws that Amir Al-Momineen-asws, a matter was raised to him of a man who punished his slave until he died. So he-asws whipped him one hundred as a punishment, and imprisoned him for a year, and fined him the price of the slave, so it was give out in charity from him’.[224]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْهُمْ ( عليهم السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ قَتَلَ مَمْلُوكَهُ قَالَ إِنْ كَانَ غَيْرَ مَعْرُوفٍ بِالْقَتْلِ ضُرِبَ ضَرْباً شَدِيداً وَ أُخِذَ مِنْهُ قِيمَةُ الْعَبْدِ وَ يُدْفَعُ إِلَى بَيْتِ مَالِ الْمُسْلِمِينَ وَ إِنْ كَانَ مُتَعَوِّداً لِلْقَتْلِ قُتِلَ بِهِ .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus,
(It has been narrated) from them-asws (one of the Imams-asws) having been asked about a man who killed a slave of his. He-asws said: ‘If he was not well known with the killing (of the slaves), he would be struck with intense strikes, and the price of the slave would be taken from him to the public treasury of the Muslims; and if he was habitual in the killing, he would be killed due to it’.[225]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي امْرَأَةٍ قَطَعَتْ ثَدْيَ وَلِيدَتِهَا أَنَّهَا حُرَّةٌ لَا سَبِيلَ لِمَوْلَاتِهَا عَلَيْهَا وَ قَضَى فِيمَنْ نَكَّلَ بِمَمْلُوكِهِ فَهُوَ حُرٌّ لَا سَبِيلَ لَهُ عَلَيْهِ سَائِبَةٌ يَذْهَبُ فَيَتَوَلَّى إِلَى مَنْ أَحَبَّ فَإِذَا ضَمِنَ جَرِيرَتَهُ فَهُوَ يَرِثُهُ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding a woman who cut off a breast of her child-bearing slave girl: ‘She is free. There is no way for her mistress upon her’. And he-asws judged regarding the one who tortured his slave: ‘So he is free, there is no way for him upon him. He is a ‘Sa’iba’ (unconditionally free), he can go and give his mastership to the one he so likes to. So when he takes the responsibility of his crimes, so he would inherit him’.[226]
باب الرَّجُلِ الْحُرِّ يَقْتُلُ مَمْلُوكَ غَيْرِهِ أَوْ يَجْرَحُهُ وَ الْمَمْلُوكِ يَقْتُلُ الْحُرَّ أَوْ يَجْرَحُهُ
Chapter 23 – The free man kills a slave of someone else, or injures him, and the slave kills the free or injures him
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قُلْتُ لَهُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ كُتِبَ عَلَيْكُمُ الْقِصاصُ فِي الْقَتْلى الْحُرُّ بِالْحُرِّ وَ الْعَبْدُ بِالْعَبْدِ وَ الْأُنْثى بِالْأُنْثى قَالَ فَقَالَ لَا يُقْتَلُ حُرٌّ بِعَبْدٍ وَ لَكِنْ يُضْرَبُ ضَرْباً شَدِيداً وَ يُغَرَّمُ ثَمَنَهُ دِيَةَ الْعَبْدِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from one of the two (5th or 6th Imam-asws), said, ‘I said to him-asws, ‘The Words of Allah-azwj Mighty and Majestic [2:178] O you who believe! The retaliation is Prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female. So he-asws said: ‘The free would not be killed due to the slave, but he would be whipped with intense whipping, and would be fined his value as wergild for the slave’.[227]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ يُقْتَلُ الْعَبْدُ بِالْحُرِّ وَ لَا يُقْتَلُ الْحُرُّ بِالْعَبْدِ وَ لَكِنْ يُغَرَّمُ ثَمَنَهُ وَ يُضْرَبُ ضَرْباً شَدِيداً حَتَّى لَا يَعُودَ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Sama’at,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Slave would be killed due to the free, and the free would not be killed due to the slave, but he would be fined his value, and he would be whipped with an intense whipping until he does not repeat’.[228]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَا يُقْتَلُ الْحُرُّ بِالْعَبْدِ وَ إِذَا قَتَلَ الْحُرُّ الْعَبْدَ غُرِّمَ ثَمَنَهُ وَ ضُرِبَ ضَرْباً شَدِيداً .
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: ‘The free would not be killed due to the slave. And when the free one kills the slave, he would be fined his value, and would be whipped with intense whipping’.[229]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُقْتَلُ حُرٌّ بِعَبْدٍ وَ إِنْ قَتَلَهُ عَمْداً وَ لَكِنْ يُغَرَّمُ ثَمَنَهُ وَ يُضْرَبُ ضَرْباً شَدِيداً إِذَا قَتَلَهُ عَمْداً وَ قَالَ دِيَةُ الْمَمْلُوكِ ثَمَنُهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,
Abu Abdullah-asws has said: ‘The free would not be killed due to a slave, even if he kills him deliberately, but he would be fined his price and would be whipped with an intense whipping when he kills him deliberately’. And he-asws said: ‘The wergild of the slave is his value’.[230]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دِيَةُ الْعَبْدِ قِيمَتُهُ فَإِنْ كَانَ نَفِيساً فَأَفْضَلُ قِيمَتِهِ عَشَرَةُ آلَافِ دِرْهَمٍ وَ لَا يُجَاوَزُ بِهِ دِيَةَ الْحُرِّ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan,
Abu Abdullah-asws has said: ‘Wergild of the slave is his value. So if he was precious, so the highest of his value would be a thousand Dirhams, and the wergild of the free would not be exceeded by it’.[231]
يُونُسُ عَنْ أَبَانِ بْنِ تَغْلِبَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَتَلَ الْعَبْدُ الْحُرَّ دُفِعَ إِلَى أَوْلِيَاءِ الْمَقْتُولِ فَإِنْ شَاءُوا قَتَلُوهُ وَ إِنْ شَاءُوا حَبَسُوهُ وَ إِنْ شَاءُوا اسْتَرَقُّوهُ وَ يَكُونُ عَبْداً لَهُمْ .
Yunus, from Aban Bin Taghlub, from the one who reported it,
Abu Abdullah-asws has said: ‘When the slave kills the free, he would be handed over to the guardians of the killed. So if they so desire to, they kill him, and if they so desire to, they imprison him, and if they so desire to, or leave him and he can be a slave to them’.[232]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الْعَبْدِ إِذَا قَتَلَ الْحُرَّ دُفِعَ إِلَى أَوْلِيَاءِ الْمَقْتُولِ فَإِنْ شَاءُوا قَتَلُوهُ وَ إِنْ شَاءُوا اسْتَرَقُّوهُ .
Ali Bin Ibrahim, from his father, from hammad Bin Isa, from Hareyz, from Zurara,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding the slave when he kills the free, he would be handed over to the guardians of the killed one, so if they so desire to, they kill him, and if they so desire to they keep him (as a slave for them)’.[233]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ مُدَبَّرٍ قَتَلَ رَجُلًا عَمْداً فَقَالَ يُقْتَلُ بِهِ قَالَ قُلْتُ فَإِنْ قَتَلَهُ خَطَأً قَالَ فَقَالَ يُدْفَعُ إِلَى أَوْلِيَاءِ الْمَقْتُولِ فَيَكُونُ لَهُمْ رِقّاً إِنْ شَاءُوا بَاعُوهُ وَ إِنْ شَاءُوا اسْتَرَقُّوهُ وَ لَيْسَ لَهُمْ أَنْ يَقْتُلُوهُ قَالَ ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ إِنَّ الْمُدَبَّرَ مَمْلُوكٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer who said,
‘I asked Abu Ja’far-asws about the ‘Mudabbir’ (slave promised freedom upon the death of his master), who killed a man deliberately. So he-asws said: ‘He would be killed due to it’. I said, ‘So if he killed him in error?’ So he-asws said: ‘He would be handed over to the guardians of the killed one, so he would happen to be a slave for them, if they so desire to they can sell him, and if they so desire to they can keep him, and it is not for them that they kill him’. Then he-asws said: ‘O Abu Muhammad! The ‘Mudabbir’ is a slave’.[234]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مُدَبَّرٌ قَتَلَ رَجُلًا خَطَأً مَنْ يَضْمَنُ عَنْهُ قَالَ يُصَالِحُ عَنْهُ مَوْلَاهُ فَإِنْ أَبَى دُفِعَ إِلَى أَوْلِيَاءِ الْمَقْتُولِ يَخْدُمُهُمْ حَتَّى يَمُوتَ الَّذِي دَبَّرَهُ ثُمَّ يَرْجِعُ حُرّاً لَا سَبِيلَ عَلَيْهِ وَ فِي رِوَايَةٍ أُخْرَى وَ يُسْتَسْعَى فِي قِيمَتِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel who said,
‘I said to Abu Abdullah-asws, ‘A ‘Mudabbir’ (Slave promised freedom upon the death of his master), who killed a man in error, who is responsible from him?’ He-asws said: ‘His master has to reconcile from him. But, if they refuse, he would be handed over to the guardians of the killed one to serve them until he dies, the one who had promised him freedom. Then he is returned as free, there not being a way against him’. And in another report: ‘And he has to work regarding his value’.[235]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْمٍ ادَّعَوْا عَلَى عَبْدٍ جِنَايَةً يُحِيطُ بِرَقَبَتِهِ فَأَقَرَّ الْعَبْدُ بِهَا قَالَ لَا يَجُوزُ إِقْرَارُ الْعَبْدِ عَلَى سَيِّدِهِ فَإِنْ أَقَامُوا الْبَيِّنَةَ عَلَى مَا ادَّعَوْا عَلَى الْعَبْدِ أُخِذَ الْعَبْدُ بِهَا أَوْ يَفْتَدِيَهِ مَوْلَاهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Muhammad Al Wabishy who said,
‘I asked Abu Abdullah-asws about a group which claimed upon a slave for a crime which (the damage of which) was more than his value. So the slave accepted with it. He-asws said; ‘The confession of the slave upon his master is not allowed. So if the proof is established upon what is being claimed upon the slave, the slave would be seized for it, or his master has to ransom him’.[236]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَتَلَ الْحُرُّ الْعَبْدَ غُرِّمَ قِيمَتَهُ وَ أُدِّبَ قِيلَ فَإِنْ كَانَتْ قِيمَتُهُ عِشْرِينَ أَلْفَ دِرْهَمٍ قَالَ لَا يُجَاوَزُ بِقِيمَةِ عَبْدٍ دِيَةَ الْأَحْرَارِ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the free kills the slave, he would be fined his value, and be disciplined, so even if his value was twenty thousand Dirhams’. He-asws said: ‘It is not allowed for the value of a slave to exceed the wergild of the free ones’.[237]
وَ عَنْهُ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي عَبْدٍ جَرَحَ حُرّاً قَالَ إِنْ شَاءَ الْحُرُّ اقْتَصَّ مِنْهُ وَ إِنْ شَاءَ أَخَذَهُ إِنْ كَانَتِ الْجِرَاحَةُ تُحِيطُ بِرَقَبَتِهِ وَ إِنْ كَانَتْ لَا تُحِيطُ بِرَقَبَتِهِ افْتَدَاهُ مَوْلَاهُ فَإِنْ أَبَى مَوْلَاهُ أَنْ يَفْتَدِيَهُ كَانَ لِلْحُرِّ الْمَجْرُوحِ مِنَ الْعَبْدِ بِقَدْرِ دِيَةِ جِرَاحَتِهِ وَ الْبَاقِي لِلْمَوْلَى يُبَاعُ الْعَبْدُ فَيَأْخُذُ الْمَجْرُوحُ حَقَّهُ وَ يُرَدُّ الْبَاقِي عَلَى الْمَوْلَى .
And from him, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Ali Bin Raib, from Al Fuzayl Bin Yasaar,
(It has been narrated) from Abu Abdullah-asws having said regarding a salve having injured a free: ‘If the free one so desires to he can retaliate from it, and if he so desires to he can seize him, if it was such that the injuries exceeded his freedom (price), and if it did not exceed his freedom price, his master has to ransom him. So if his master refuses to ransom him, there would be for the free one, the injured, a wergild of the measure of his injuries sustained, and the remainder would be for the master. The slave would be sold, so the injured would take his right, and return the remainder upon the master’.[238]
ابْنُ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ شَجَّ عَبْداً مُوضِحَةً قَالَ عَلَيْهِ نِصْفُ عُشْرِ قِيمَتِهِ .
Ibn Mahboub, from Abdul Aziz Al Abdy, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws regarding a man who fractured a bone of a slave. He-asws said: ‘Upon him is half of the tenth of his price’.[239]
ابْنُ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ عَبْدٍ قَطَعَ يَدَ رَجُلٍ حُرٍّ وَ لَهُ ثَلَاثُ أَصَابِعَ مِنْ يَدِهِ شَلَلٍ فَقَالَ وَ مَا قِيمَةُ الْعَبْدِ قُلْتُ اجْعَلْهَا مَا شِئْتَ قَالَ إِنْ كَانَ قِيمَةُ الْعَبْدِ أَكْثَرَ مِنْ دِيَةِ الْإِصْبَعَيْنِ الصَّحِيحَتَيْنِ وَ الثَّلَاثِ أَصَابِعِ الشَّلَلِ رَدَّ الَّذِي قُطِعَتْ يَدُهُ عَلَى مَوْلَى الْعَبْدِ مَا فَضَلَ مِنَ الْقِيمَةِ وَ أَخَذَ الْعَبْدَ وَ إِنْ شَاءَ أَخَذَ قِيمَةَ الْإِصْبَعَيْنِ الصَّحِيحَتَيْنِ وَ الثَّلَاثِ أَصَابِعِ الشَّلَلِ
Ibn Mahboub, from Al Hassan Bin Salih who said,
‘I asked Abu Abdullah-asws about a slave who cut-off the hand of a free man, and for him were three paralysed fingers from his hand. So he-asws said: ‘And what is the value of the slave?’ I said, ‘Make it to be whatever you-asws like’. He-asws said: ‘If the value of the slave was more than the wergild of the two correct fingers, and the three paralysed fingers, the one whose hand was cut off has to return to the master of the slave whatever was the remainder from the value, and seize the slave; and if he so desire to he can take the value of the two correct fingers and the three paralysed fingers’.
قُلْتُ وَ كَمْ قِيمَةُ الْإِصْبَعَيْنِ الصَّحِيحَتَيْنِ مَعَ الْكَفِّ وَ الثَّلَاثِ الْأَصَابِعِ [الشَّلَلِ] قَالَ قِيمَةُ الْإِصْبَعَيْنِ الصَّحِيحَتَيْنِ مَعَ الْكَفِّ أَلْفَا دِرْهَمٍ وَ قِيمَةُ الثَّلَاثِ الْأَصَابِعِ الشَّلَلِ مَعَ الْكَفِّ أَلْفُ دِرْهَمٍ لِأَنَّهَا عَلَى الثُّلُثِ مِنْ دِيَةِ الصِّحَاحِ
I said, ‘And how much is the value of the two correct fingers along with the palm, and the three paralysed fingers?’ He-asws said: ‘The value of the two correct fingers along with the palm is two thousand Dirhams, and the value of the three paralysed fingers along with the palm is a thousand Dirhams, because it is the third from the wergild of the correct (fingers).
قَالَ وَ إِنْ كَانَ قِيمَةُ الْعَبْدِ أَقَلَّ مِنْ دِيَةِ الْإِصْبَعَيْنِ الصَّحِيحَتَيْنِ وَ الثَّلَاثِ الْأَصَابِعِ الشَّلَلِ دُفِعَ الْعَبْدُ إِلَى الَّذِي قُطِعَتْ يَدُهُ أَوْ يَفْتَدِيَهُ مَوْلَاهُ وَ يَأْخُذَ الْعَبْدَ .
He-asws said: ‘And if it was such that the value of the slave is less than the wergild of the two correct fingers, and the three paralysed fingers, the slave would be handed over to the one whose hand was cut off, or his master has to ransom him, and he can take the slave’.[240]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ رَوَاهُ قَالَ قَالَ يَلْزَمُ مَوْلَى الْعَبْدِ قِصَاصُ جِرَاحَةِ عَبْدِهِ مِنْ قِيمَةِ دِيَتِهِ عَلَى حِسَابِ ذَلِكَ يَصِيرُ أَرْشَ الْجِرَاحَةِ وَ إِذَا جَرَحَ الْحُرُّ الْعَبْدَ فَقِيمَةُ جِرَاحَتِهِ مِنْ حِسَابِ قِيمَتِهِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from the one who reported it, said,
‘He-asws said: ‘It necessitates a master of the slave (to accept) the retaliation of an injury of his slave from the value of his wergild upon the accounting which comes to compensate for the injury; and when the free injures the slave, the value of his injury is from accounting of his (own) value’.[241]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُدَبَّرٍ قَتَلَ رَجُلًا خَطَأً قَالَ إِنْ شَاءَ مَوْلَاهُ أَنْ يُؤَدِّيَ إِلَيْهِمُ الدِّيَةَ وَ إِلَّا دَفَعَهُ إِلَيْهِمْ يَخْدُمُهُمْ فَإِذَا مَاتَ مَوْلَاهُ يَعْنِي الَّذِي أَعْتَقَهُ رَجَعَ حُرّاً وَ فِي رِوَايَةِ يُونُسَ لَا شَيْءَ عَلَيْهِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel, and Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Humran,
(It has been narrated) both together from Abu Abdullah-asws regarding a Mudabbir (slave promised freedom upon the death of his master), who killed a man in error. He-asws said: ‘If his master so desires to he can pay the wergild to them, or else hand him over to them, for him to serve them. So when his master dies, meaning the one who (promised to) free him, he would return as free’. And in another report of Yunus: ‘There would be nothing upon him’.[242]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ نُعَيْمِ بْنِ إِبْرَاهِيمَ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُمُّ الْوَلَدِ جِنَايَتُهَا فِي حُقُوقِ النَّاسِ عَلَى سَيِّدِهَا وَ مَا كَانَ مِنْ حُقُوقِ اللَّهِ عَزَّ وَ جَلَّ فِي الْحُدُودِ فَإِنَّ ذَلِكَ فِي بَدَنِهَا قَالَ وَ يُقَاصُّ مِنْهَا لِلْمَمَالِيكِ وَ لَا قِصَاصَ بَيْنَ الْحُرِّ وَ الْعَبْدِ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Nuaym Bin Ibrahim, from Misma’a Bin Abdul Malik,
Abu Abdullah-asws has said: ‘A (slave) mother of the child, her crimes regarding the rights of the people are upon her master, and whatever was from the Rights of Allah-azwj Mighty and Majestic regarding the legal penalties (Hadd), so that would be upon her body; and there would be retaliation from it for the slaves, and there would be no retaliation between the free and the slave’.[243]
عَنْهُ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي عَبْدٍ فَقَأَ عَيْنَ حُرٍّ وَ عَلَى الْعَبْدِ دَيْنٌ إِنَّ عَلَى الْعَبْدِ حَدّاً لِلْمَفْقُوءِ عَيْنُهُ وَ يَبْطُلُ دَيْنُ الْغُرَمَاءِ .
From him, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said regarding a slave who blinded an eye of a free, and upon the slave was a debt: ‘Upon the slave is a legal penalty (Hadd) for the blinding of his eye, and it would invalidate the debt of the creditors’.[244]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ لَهُ مَمْلُوكَانِ قَتَلَ أَحَدُهُمَا صَاحِبَهُ أَ لَهُ أَنْ يُقِيدَهُ بِهِ دُونَ السُّلْطَانِ إِنْ أَحَبَّ ذَلِكَ قَالَ هُوَ مَالُهُ يَفْعَلُ بِهِ مَا يَشَاءُ إِنْ شَاءَ قَتَلَهُ وَ إِنْ شَاءَ عَفَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar who said,
‘I asked Abu Abdullah-asws about a man for whom were two slaves. One of the two killed his companion, is it for him that he can retaliate with him besides the ruling authorities, if he so likes that?’ He-asws said: ‘He was his property. He can do whatsoever he so desires to with him. If he so desires to, he can kill him, and if he so desires to he can pardon’.[245]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ الْخَطَّابِ بْنِ سَلَمَةَ عَنْ هِشَامِ بْنِ أَحْمَرَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ مُدَبَّرٍ قَتَلَ رَجُلًا خَطَأً قَالَ أَيَّ شَيْءٍ رُوِّيتُمْ فِي هَذَا قَالَ قُلْتُ رُوِّينَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ يُتَلُّ بِرُمَّتِهِ إِلَى أَوْلِيَاءِ الْمَقْتُولِ فَإِذَا مَاتَ الَّذِي دَبَّرَهُ أُعْتِقَ قَالَ سُبْحَانَ اللَّهِ فَيَبْطُلُ دَمُ امْرِئٍ مُسْلِمٍ قَالَ قُلْتُ هَكَذَا رُوِّينَا قَالَ قَدْ غَلِطْتُمْ عَلَى أَبِي يُتَلُّ بِرُمَّتِهِ إِلَى أَوْلِيَاءِ الْمَقْتُولِ فَإِذَا مَاتَ الَّذِي دَبَّرَهُ اسْتُسْعِيَ فِي قِيمَتِهِ .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Al Khattab Bin Salama, from Hisham Bin Ahmad who said,
‘I asked Abu Al-Hassan-asws about a Mudabbir (slave promised freedom upon the death of his master), who killed a man in error. He-asws said: ‘Which thing are you all reporting with regards to this?’ I said, ‘We are reporting from Abu Abdullah-asws having said: ‘He would be completely handed over to the guardians of the killed one. So when the one who promised his freedom upon his own death were to die, he is free’. He-asws said: ‘Glory be to Allah-azwj! So the blood of a Muslim person has been invalidated?’ I said, ‘This is how we are reporting it’. He-asws said: ‘You are mistaken upon my-asws father-asws. He would be completely handed over to the guardians of the killed one. So when the one who promised him freedom upon his own death were to die, he has to work with regards to his value’.[246]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي أَنْفِ الْعَبْدِ أَوْ ذَكَرِهِ أَوْ شَيْءٍ يُحِيطُ بِثَمَنِهِ أَنَّهُ يُؤَدِّي إِلَى مَوْلَاهُ قِيمَةَ الْعَبْدِ وَ يَأْخُذُ الْعَبْدَ .
Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Yunus Bin Yaqoub, from Abu Maryam,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding a nose of the slave, or his manhood, or something which overcame his value, and he has to pay to his master the value of the slave, and take the slave’.[247]
باب الْمُكَاتَبِ يَقْتُلُ الْحُرَّ أَوْ يَجْرَحُهُ وَ الْحُرِّ يَقْتُلُ الْمُكَاتَبَ أَوْ يَجْرَحُهُ
Chapter 24 – The contracted slave kills the free or injures him, and the free kills the contracted slave or injures him
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي مُكَاتَبٍ قُتِلَ قَالَ يُحْسَبُ مَا أُعْتِقَ مِنْهُ فَيُؤَدَّى دِيَةُ الْحُرِّ وَ مَا رَقَّ مِنْهُ فَدِيَةُ الْعَبْدِ.
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Aasim Bin Humeyd, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding a contracted slave who was killed. He-asws said: ‘It would be counted what (proportion) he was free from it, so he (the killer) would pay the wergild of the free, and what (proportion) he was still enslaved from it, is a ransom of the slave’.[248]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مُكَاتَبٍ اشْتَرَطَ عَلَيْهِ مَوْلَاهُ حِينَ كَاتَبَهُ جَنَى إِلَى رَجُلٍ جِنَايَةً فَقَالَ إِنْ كَانَ أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً أُغْرِمَ فِي جِنَايَتِهِ بِقَدْرِ مَا أَدَّى مِنْ مُكَاتَبَتِهِ لِلْحُرِّ فَإِنْ عَجَزَ عَنْ حَقِّ الْجِنَايَةِ شَيْئاً أُخِذَ ذَلِكَ مِنْ مَالِ الْمَوْلَى الَّذِي كَاتَبَهُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Abu Wallad Al Hannat who said,
‘I asked Abu Abdullah-asws about a contracted slave, his master stipulated a condition upon him when he contracted him, he would pay to a man he commits a crime against. So he-asws said; ‘If he has fulfilled something from his contract, he would be fined for his crime in accordance with what he has paid from his contract, to the free. So if he was frustrated from (paying) anything from the right of the crime, that would be taken from the wealth of the master who had contracted him’.
قُلْتُ فَإِنْ كَانَتِ الْجِنَايَةُ لِلْعَبْدِ قَالَ فَقَالَ عَلَى مِثْلِ ذَلِكَ دُفِعَ إِلَى مَوْلَى الْعَبْدِ الَّذِي جَرَحَهُ الْمُكَاتَبُ وَ لَا تَقَاصَّ بَيْنَ الْمُكَاتَبِ وَ بَيْنَ الْعَبْدِ إِذَا كَانَ الْمُكَاتَبُ قَدْ أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً فَإِنْ لَمْ يَكُنْ أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً فَإِنَّهُ يُقَاصُّ الْعَبْدُ مِنْهُ أَوْ يُغَرَّمُ الْمَوْلَى كُلَّ مَا جَنَى الْمُكَاتَبُ لِأَنَّهُ عَبْدُهُ مَا لَمْ يُؤَدِّ مِنْ مُكَاتَبَتِهِ شَيْئاً .
I said, ‘If it was that the (compensation of the) crime was for the slave?’ So he-asws said: ‘A similar amount would be handed over to the master of the slave whom the contracted slave injured, and there would be no retaliation between the contracted slave and the (owned) slave when it was that the contracted slave had paid something off from his contract. So if he did not happen to have paid something off from his contract, so the slave would be retaliated from him, or the master would be fined for every crime which the contracted slave committed, because he is his slave, if he has not paid anything off from his contract’.[249]
ابْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ مُكَاتَبٍ قَتَلَ رَجُلًا خَطَأً قَالَ فَقَالَ إِنْ كَانَ مَوْلَاهُ حِينَ كَاتَبَهُ اشْتَرَطَ عَلَيْهِ إِنْ عَجَزَ فَهُوَ رَدٌّ فِي الرِّقِّ فَهُوَ بِمَنْزِلَةِ الْمَمْلُوكِ يُدْفَعُ إِلَى أَوْلِيَاءِ الْمَقْتُولِ فَإِنْ شَاءُوا قَتَلُوا وَ إِنْ شَاءُوا بَاعُوا وَ إِنْ كَانَ مَوْلَاهُ حِينَ كَاتَبَهُ لَمْ يَشْتَرِطْ عَلَيْهِ وَ قَدْ كَانَ أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً فَإِنَّ عَلِيّاً ( عليه السلام ) كَانَ يَقُولُ يُعْتَقُ مِنَ الْمُكَاتَبِ بِقَدْرِ مَا أَدَّى مِنْ مُكَاتَبَتِهِ
Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about a contracted slave who killed a man in error. So he-asws said: ‘If it was the case that his master had stipulated upon him when he contracted him, that if he was frustrated (from paying), so he would return it with regards to the slave, so he would be at the status of the owned slave. He would be handed over to the guardians of the killed one, so if they so desire to they can kill him, and if they so desire to they can sell him. And if it was that his master, when he contracted him, did not stipulate upon him, and it was such that he had paid something off from his contract, so Ali-asws was saying: ‘He would be free from the contract in proportionate to what he has paid off from his contract’.
فَإِنَّ عَلَى الْإِمَامِ أَنْ يُؤَدِّيَ إِلَى أَوْلِيَاءِ الْمَقْتُولِ مِنَ الدِّيَةِ بِقَدْرِ مَا أُعْتِقَ مِنَ الْمُكَاتَبِ وَ لَا يَبْطُلُ دَمُ امْرِئٍ مُسْلِمٍ وَ أَرَى أَنْ يَكُونَ مَا بَقِيَ عَلَى الْمُكَاتَبِ مِمَّا لَمْ يُؤَدِّهِ رِقّاً لِأَوْلِيَاءِ الْمَقْتُولِ يَسْتَخْدِمُونَهُ حَيَاتَهُ بِقَدْرِ مَا بَقِيَ عَلَيْهِ وَ لَيْسَ لَهُمْ أَنْ يَبِيعُوهُ .
Thus it would be upon the Imam-asws that he-asws pays the wergild to the guardians of the killed one in accordance to what he has been freed from the contract, and the blood of a Muslim person would not be invalidated. And I-asws see that whatever remains upon the contracted slave, from what he has not paid off, he would be enslave to the guardians of the killed one, to serve them for his life, in proportionate to what remains upon him, and it would not be for them that they sell him’.[250]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي مُكَاتَبٍ قَتَلَ رَجُلًا خَطَأً قَالَ عَلَيْهِ مِنْ دِيَتِهِ بِقَدْرِ مَا أُعْتِقَ وَ عَلَى مَوْلَاهُ مَا بَقِيَ مِنْ قِيمَةِ الْمَمْلُوكِ فَإِنْ عَجَزَ الْمُكَاتَبُ فَلَا عَاقِلَةَ لَهُ إِنَّمَا ذَلِكَ عَلَى إِمَامِ الْمُسْلِمِينَ .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said regarding a contracted slave who killed a man in error. He-asws said: ‘Upon him from his wergild, is in proportion to what he is free, and upon his master is what remains from the value of the price. So if the contracted slave is frustrated (from paying), so there is no blood (compensation) for him. But rather, that is upon the Imam-asws of the Muslims’.[251]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ حُرٍّ قَتَلَ عَبْداً قِيمَتُهُ عِشْرُونَ أَلْفَ دِرْهَمٍ فَقَالَ لَا يَجُوزُ أَنْ يُتَجَاوَزَ بِقِيمَةِ عَبْدٍ أَكْثَرَ مِنْ دِيَةِ حُرٍّ .
Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Al Hassan Bin Salih,
(It has been narrated) from Abu Abdullah-asws regarding a free man who kills a slave who value is twenty thousand Dirham. So he-asws said: ‘It is not allowed that the value of a slave should be more than the wergild of a free’.[252]
باب الْمُسْلِمِ يَقْتُلُ الذِّمِّيَّ أَوْ يَجْرَحُهُ وَ الذِّمِّيِّ يَقْتُلُ الْمُسْلِمَ أَوْ يَجْرَحُهُ أَوْ يَقْتَصُّ بَعْضُهُمْ بَعْضاً
Chapter 25 – The Muslim kills the Zimmy or injures him, and the Zimmy kills the Muslim or injures him, or they retaliate against each other
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دِيَةُ الْيَهُودِيِّ وَ النَّصْرَانِيِّ وَ الْمَجُوسِيِّ ثَمَانُمِائَةِ دِرْهَمٍ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskam,
Abu Abdullah-asws has said: ‘Wergild of the Jew, and the Christian, and the Magian, is eight hundred Dirhams’.[253]
وَ عَنْهُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَتَلَ الْمُسْلِمُ يَهُودِيّاً أَوْ نَصْرَانِيّاً أَوْ مَجُوسِيّاً فَأَرَادُوا أَنْ يُقِيدُوا رَدُّوا فَضْلَ دِيَةِ الْمُسْلِمِ وَ أَقَادُوهُ .
And from him, from Ibn Muskan,
Abu Abdullah-asws has said: ‘When the Muslim kills a Jew, or a Christian, or a Magian, so they intend that they retaliate, they have to return the excess wergild to the (guardians of the) Muslim, and retaliate him’.[254]
وَ عَنْهُ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ مُسْلِمٍ قَتَلَ رَجُلًا مِنْ أَهْلِ الذِّمَّةِ فَقَالَ هَذَا حَدِيثٌ شَدِيدٌ لَا يَحْتَمِلُهُ النَّاسُ وَ لَكِنْ يُعْطِي الذِّمِّيُّ دِيَةَ الْمُسْلِمِ ثُمَّ يُقْتَلُ بِهِ الْمُسْلِمُ .
And from him, from Zurara, from Sama’at,
(It has been narrated) from Abu Abdullah-asws regarding a Muslim man who kills a man from the Zimmy people. So he-asws said: ‘This is a harsh Hadeeth, the people cannot bear it, but the Zimmy has to give the wergild of the Muslim, then the Muslim would be killed due to it’.[255]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ أَوْ غَيْرِهِ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ دِمَاءِ الْمَجُوسِ وَ الْيَهُودِ وَ النَّصَارَى هَلْ عَلَيْهِمْ وَ عَلَى مَنْ قَتَلَهُمْ شَيْءٌ إِذَا غَشُّوا الْمُسْلِمِينَ وَ أَظْهَرُوا الْعَدَاوَةَ لَهُمْ قَالَ لَا إِلَّا أَنْ يَكُونَ مُتَعَوِّداً لِقَتْلِهِمْ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, or someone else, from Aban, from Ismail Bin Al Fazl who said,
‘I asked Abu Abdullah-asws about blood of the Magian, and the Jew, and the Christian, is there anything upon them and upon the one who kills them, when they overcome the Muslims and display enmity to them?’ He-asws said: ‘No, except if he is habitual in killing them’.
قَالَ وَ سَأَلْتُهُ عَنِ الْمُسْلِمِ هَلْ يُقْتَلُ بِأَهْلِ الذِّمَّةِ وَ أَهْلِ الْكِتَابِ إِذَا قَتَلَهُمْ قَالَ لَا إِلَّا أَنْ يَكُونَ مُعْتَاداً لِذَلِكَ لَا يَدَعُ قَتْلَهُمْ فَيُقْتَلُ وَ هُوَ صَاغِرٌ .
He (the narrator) said: ‘And I asked him-asws about the Muslim, would he be killed due to the Zimmy people, and the People of the Book, when he kills them?’ He-asws said: ‘No, except if it happens to be habitual for that, not leaving killing them, so he would be killed due to it, and he would be belittled’.[256]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) مِثْلَهُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Al Fuzayl,
(It has been narrated) from Abu Al Hassan Al Reza-asws – similat to it’.
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِبْرَاهِيمُ يَزْعُمُ أَنَّ دِيَةَ الْيَهُودِيِّ وَ النَّصْرَانِيِّ وَ الْمَجُوسِيِّ سَوَاءٌ فَقَالَ نَعَمْ قَالَ الْحَقَّ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Mansour Bin Hazim, from Aban Bin Taghlub who said,
‘I said to Abu Abdullah-asws, ‘Ibrahim is alleging that the wergild of the Jews, and the Christians, and the Magians, is the same’. So he-asws said: ‘Yes, he said the truth’.[257]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يَقُولُ يُقْتَصُّ لِلنَّصْرَانِيِّ وَ الْيَهُودِيِّ وَ الْمَجُوسِيِّ بَعْضُهُمْ مِنْ بَعْضٍ وَ يُقْتَلُ بَعْضُهُمْ بِبَعْضٍ إِذَا قَتَلُوا عَمْداً .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws that Amir Al-Momineen-asws was saying: ‘For the Christians, and the Jews, and the Magians, there would be retaliation from each other, and they would be killed for each other when they kill deliberately’.[258]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي نَصْرَانِيٍّ قَتَلَ مُسْلِماً فَلَمَّا أُخِذَ أَسْلَمَ قَالَ اقْتُلْهُ بِهِ قِيلَ وَ إِنْ لَمْ يُسْلِمْ قَالَ يُدْفَعُ إِلَى أَوْلِيَاءِ الْمَقْتُولِ [فَإِنْ شَاءُوا قَتَلُوا وَ إِنْ شَاءُوا عَفَوْا وَ إِنْ شَاءُوا اسْتَرَقُّوا وَ إِنْ كَانَ مَعَهُ مَالٌ دُفِعَ إِلَى أَوْلِيَاءِ الْمَقْتُولِ] هُوَ وَ مَالُهُ .
A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim from his father, bother together from Ibn Mahboub, from Ibn Raib, from Zureys Al Kunasy,
(It has been narrated) from Abu Ja’far-asws regarding a Christian who killed a Muslim. So when he was seized, he became a Muslim. He-asws said: ‘He would be killed due to it’. It was said: ‘And if he had not become a Muslim?’ He-asws said: ‘He would be handed over to the guardians of the killed one (if they so desire to they kill him, and if they so desire to they pardon him, and if they so desire to they enslave him, and if there was wealth with him, it would be handed over to the guardians of the killed one), him and his wealth’.[259]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَتَلَ الْمُسْلِمُ النَّصْرَانِيَّ فَأَرَادَ أَهْلُ النَّصْرَانِيِّ أَنْ يَقْتُلُوهُ قَتَلُوهُ وَ أَدَّوْا فَضْلَ مَا بَيْنَ الدِّيَتَيْنِ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abu Al Magra, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the Muslim kills the Christian, so the family of the Christian intend to kill him, they can kill him and pay the excess of what is between the two Wergilds’.[260]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يُقَادُ مُسْلِمٌ بِذِمِّيٍّ فِي الْقَتْلِ وَ لَا فِي الْجِرَاحَاتِ وَ لَكِنْ يُؤْخَذُ مِنَ الْمُسْلِمِ جِنَايَتُهُ لِلذِّمِّيِّ عَلَى قَدْرِ دِيَةِ الذِّمِّيِّ ثَمَانِمِائَةِ دِرْهَمٍ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws having said: ‘A Muslim would not be retaliated regarding the killing, nor with regards to the injuries, but (the compensation) for his crime would be taken from the Muslim for the Zimmy, in accordance with the wergild of the Zimmy, eight hundred Dirhams’.[261]
ابْنُ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ مُسْلِمٍ فَقَأَ عَيْنَ نَصْرَانِيٍّ فَقَالَ إِنَّ دِيَةَ عَيْنِ النَّصْرَانِيِّ أَرْبَعُمِائَةِ دِرْهَمٍ .
Ibn Mahboub, from Ibn Raib, from Bureyd Al Ajaly who said,
‘I asked Abu Abdullah-asws about a Muslim man who blinded an eye of a Christian. So he-asws said: ‘The wergild of an eye of a Christian is four hundred Dirhams’.[262]
ابْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ وَ ابْنِ بُكَيْرٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ دِيَةِ النَّصْرَانِيِّ وَ الْيَهُودِيِّ وَ الْمَجُوسِيِّ قَالَ دِيَتُهُمْ جَمِيعاً سَوَاءٌ ثَمَانُمِائَةِ دِرْهَمٍ ثَمَانُمِائَةِ دِرْهَمٍ .
Ibn Mahboub, from Abu Ayoun, and Ibn Bukeyr, from Lays Al Murady who said,
‘I asked Abu Abdullah-asws about the wergild of the Christian, and the Jew, and the Magian. He-asws said: ‘Their wergilds are all the same – eight hundred Dirhams, eight hundred Dirhams’.[263]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُسْلِمِ هَلْ يُقْتَلُ بِأَهْلِ الذِّمَّةِ قَالَ لَا إِلَّا أَنْ يَكُونَ مُعَوَّداً لِقَتْلِهِمْ فَيُقْتَلُ وَ هُوَ صَاغِرٌ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban, from Ismail Bin Al Fazl who said,
‘I asked Abu Abdullah-asws about the Muslim, would he be killed due to the Zimmy people?’ He-asws said: ‘No, except if he happens to be habitual of killing them, so he would be killed, and he would be belittled’.[264]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنِ الْأَصَمِّ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَضَى فِي جَنِينِ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ وَ الْمَجُوسِيَّةِ عُشْرَ دِيَةِ أُمِّهِ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Al Asamma, from Misma’a,
(It has been narrated) from Abu Abdullah-asws that Amir Al-Momineen-asws judged regarding foetuses of the Jews, and the Christians, and the Magians to be a tenth of the wergild of its mother’.[265]
باب مَا تَجِبُ فِيهِ الدِّيَةُ كَامِلَةً مِنَ الْجِرَاحَاتِ الَّتِي دُونَ النَّفْسِ وَ مَا يَجِبُ فِيهِ نِصْفُ الدِّيَةِ وَ الثُّلُثُ وَ الثُّلُثَانِ
Chapter 26 – Regarding what Obligates the complete wergild from the injuries which are less than fatal, and regarding what is Obligated half the wergild, and the third, and the two thirds
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ أَنَّهُ عَرَضَ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) كِتَابَ الدِّيَاتِ وَ كَانَ فِيهِ فِي ذَهَابِ السَّمْعِ كُلِّهِ أَلْفُ دِينَارٍ وَ الصَّوْتِ كُلِّهِ مِنَ الْغَنَنِ وَ الْبَحَحِ أَلْفُ دِينَارٍ وَ شَلَلِ الْيَدَيْنِ كِلْتَيْهِمَا [وَ] الشَّلَلِ كُلِّهِ أَلْفُ دِينَارٍ وَ شَلَلِ الرِّجْلَيْنِ أَلْفُ دِينَارٍ وَ الشَّفَتَيْنِ إِذَا اسْتُؤْصِلَتَا أَلْفُ دِينَارٍ وَ الظَّهْرِ إِذَا حَدِبَ أَلْفُ دِينَارٍ وَ الذَّكَرِ إِذَا اسْتُؤْصِلَ أَلْفُ دِينَارٍ وَ الْبَيْضَتَيْنِ أَلْفُ دِينَارٍ وَ فِي صُدْغِ الرَّجُلِ إِذَا أُصِيبَ فَلَمْ يَسْتَطِعْ أَنْ يَلْتَفِتَ إِلَّا مَا انْحَرَفَ الرَّجُلُ نِصْفُ الدِّيَةِ خَمْسُمِائَةِ دِينَارٍ فَمَا كَانَ دُونَ ذَلِكَ فَبِحِسَابِهِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus and a number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa,
(It has been narrated) from Yunus who presented to Abu Al-Hassan Al-Reza-asws a book of the wergild, and there was in it for the loss of the hearing, all of it, a thousand Dinars, and (the loss of) the voice, all of it, from the sound of the nose and the hoarse sound, to be a thousand Dinars, and the paralysis of the two hands, of both of them, and the paralyses, all of it to be of a thousand Dinars, and paralyses of the two feet being a thousand Dinars, and the two lips when severed, being a thousand Dinars, and the back when it humps, a thousand Dinars, and the manhood when it is severed, a thousand Dinars, and the two testicles being a thousand Dinars, and regarding the temple of the man when it is hit, so he is not able to turn except by swerving, is half the wergild, five hundred Dinars. So whatever was less than that, that would be by its counting’.[266]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ الرِّضَا ( عليه السلام ) مِثْلَهُ .
Ali, from his father, from Ibn Fazzal,
(It has been narrated) from Al-Reza-asws, similar to it’.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْيَدِ فَقَالَ نِصْفُ الدِّيَةِ وَ فِي الْأُذُنِ نِصْفُ الدِّيَةِ إِذَا قَطَعَهَا مِنْ أَصْلِهَا .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at who said,
‘I asked about the hand, so he-asws said: ‘Half the wergild, and regarding the ears, half the wergild when these are cut off from its roots’.[267]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الرَّجُلِ يُكْسَرُ ظَهْرُهُ قَالَ فِيهِ الدِّيَةُ كَامِلَةً وَ فِي الْعَيْنَيْنِ الدِّيَةُ وَ فِي إِحْدَاهُمَا نِصْفُ الدِّيَةِ وَ فِي الْأُذُنَيْنِ الدِّيَةُ وَ فِي إِحْدَاهُمَا نِصْفُ الدِّيَةِ وَ فِي الذَّكَرِ إِذَا قُطِعَتِ الْحَشَفَةُ وَ مَا فَوْقُ الدِّيَةُ وَ فِي الْأَنْفِ إِذَا قُطِعَ الْمَارِنُ الدِّيَةُ وَ فِي الشَّفَتَيْنِ الدِّيَةُ .
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 regarding the man who broke his back. He-asws said: ‘Regarding it is the complete wergild; and regarding the two eyes is the (complete) wergild, and regarding one of the two is half the wergild; and regarding the two ears is the (complete) wergild, and regarding of the two is half the wergild; and regarding the manhood when it’s tip is cut off and what is above, is the (complete) wergild; and regarding the nose when the soft parts are cut off, and regarding the two lips is the (complete) wergild’.[268]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْأَنْفِ إِذَا اسْتُؤْصِلَ جَدْعُهُ الدِّيَةُ وَ فِي الْعَيْنِ إِذَا فُقِئَتْ نِصْفُ الدِّيَةِ وَ فِي الْأُذُنِ إِذَا قُطِعَتْ نِصْفُ الدِّيَةِ وَ فِي الْيَدِ نِصْفُ الدِّيَةِ وَ فِي الذَّكَرِ إِذَا قُطِعَ مِنْ مَوْضِعِ الْحَشَفَةِ الدِّيَةُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws regarding the nose when its stump is eradicated, is the (complete) wergild; and regarding the eye when it is blinded is half the wergild; and regarding the ear when it is cut, is half the wergild; and regarding the hand is half the wergild; and regarding the manhood when it is cut off from the place of the tip, is the (complete) wergild’.[269]
ابْنُ مَحْبُوبٍ عَنْ أَبِي جَمِيلَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الشَّفَةِ السُّفْلَى سِتَّةُ آلَافٍ وَ فِي الْعُلْيَا أَرْبَعَةُ آلَافٍ لِأَنَّ السُّفْلَى تُمْسِكُ الْمَاءَ .
Ibn Mahboub, from Abu Jameela, from Aban Bin Taghlub,
(It has been narrated) from Abu Abdullah-asws having said: ‘Regarding the lower lip is six thousand, and regarding the upper lip is four thousand, because the lower (lip) retains the water’.[270]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْيَدِ نِصْفُ الدِّيَةِ وَ فِي الْيَدَيْنِ جَمِيعاً الدِّيَةُ وَ فِي الرِّجْلَيْنِ كَذَلِكَ وَ فِي الذَّكَرِ إِذَا قُطِعَتِ الْحَشَفَةُ وَ مَا فَوْقَ ذَلِكَ الدِّيَةُ وَ فِي الْأَنْفِ إِذَا قُطِعَ الْمَارِنُ الدِّيَةُ وَ فِي الشَّفَتَيْنِ الدِّيَةُ وَ فِي الْعَيْنَيْنِ الدِّيَةُ وَ فِي إِحْدَاهُمَا نِصْفُ الدِّيَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, and Muhammad Bin Khalid, from Al Qasim Bin Urwat, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘Regarding the hand is half the wergild; and regarding the two hands together is the (complete) wergild; and regarding the two feet is similar to that; and regarding the manhood when the tip is cut off, and what is above that, is the (complete) wergild; and regarding the nose when the soft parts are cut off, is the (complete) wergild; and regarding the two lips is the (complete) wergild; and regarding the two eyes is the (complete) wergild, and regarding of the two is half the wergild’.[271]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرِّجْلِ الْوَاحِدَةِ نِصْفُ الدِّيَةِ وَ فِي الْأُذُنِ نِصْفُ الدِّيَةِ إِذَا قَطَعَهَا مِنْ أَصْلِهَا وَ إِذَا قَطَعَ طَرَفَهَا فَفِيهَا قِيمَةُ عَدْلٍ وَ فِي الْأَنْفِ إِذَا قُطِعَ الدِّيَةُ كَامِلَةً وَ فِي الظَّهْرِ إِذَا انْكَسَرَ حَتَّى لَا يُنْزِلَ صَاحِبُهُ الْمَاءَ الدِّيَةُ كَامِلَةً وَ فِي الذَّكَرِ إِذَا قُطِعَ الدِّيَةُ كَامِلَةً وَ فِي اللِّسَانِ إِذَا قُطِعَ الدِّيَةُ كَامِلَةً .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Zurara, from Sama’at,
(It has been narrated) from Abu Abdullah-asws: ‘Regarding the one leg is half the wergild; and regarding the ear is half the wergild when it is cut off from its roots, and when it is cut from its surroundings, so regarding it is a just value; and regarding the nose when it is cut, is the complete wergild; and regarding the back when it is broken to the extents that its owner cannot bring down the semen, is the complete wergild; and regarding the manhood when it is cut off, is the complete wergild; and regarding the tongue when it is cut off is the complete wergild’.[272]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي سُلَيْمَانَ الْحَمَّارِ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ كُسِرَ صُلْبُهُ فَلَا يَسْتَطِيعُ أَنْ يَجْلِسَ أَنَّ فِيهِ الدِّيَةَ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Suleyman Al Hammar, from Bureyd Al Ajaly,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding a man who broke his back, so he was not able to sit, that regarding it is the (complete) wergild’.[273]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قُطِعَ الْأَنْفُ مِنَ الْمَارِنِ فَفِيهِ الدِّيَةُ تَامَّةً وَ فِي أَسْنَانِ الرَّجُلِ الدِّيَةُ تَامَّةً وَ فِي أُذُنَيْهِ الدِّيَةُ كَامِلَةً وَ الرِّجْلَانِ وَ الْعَيْنَانِ بِتِلْكَ الْمَنْزِلَةِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Sinan, from Al A’ala Bin Al Fuzayl,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the nose is cut from the soft parts, so regarding it is the complete wergild; and regarding the teeth of the man is the complete wergild; and regarding his ears is the complete wergild; and the two feet, and the two eyes are at that status’.[274]
عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ تَزَوَّجَ جَارٌ لِي امْرَأَةً فَلَمَّا أَرَادَ مُوَاقَعَتَهَا رَفَسَتْهُ بِرِجْلِهَا فَفُتِقَتْ بَيْضَتُهُ فَصَارَ آدَرَ فَكَانَ بَعْدَ ذَلِكَ يَنْكِحُ وَ يُولَدُ لَهُ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنْ ذَلِكَ وَ عَنْ رَجُلٍ أَصَابَ سُرَّةَ رَجُلٍ فَفَتَقَهَا فَقَالَ ( عليه السلام ) فِي كُلِّ فَتْقٍ ثُلُثُ الدِّيَةِ .
Ali Bin Muhammad Bin Isa, from Yunus, from Salih Bin Uqba, from Muawiya Bin Ammar who said,
‘A neighbour of mine married a woman. So when he intended to copulate with her, she kicked him with her leg and ruptured his testicles, so they became swollen. So after that he copulated with her and she gave birth to a child for him. So I asked Abu Abdullah-asws about that, and about a man whose navel was ruptured. So he-asws said: ‘Regarding all ruptures is a third of the wergild’.[275]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ كُسِرَ بُعْصُوصُهُ فَلَمْ يَمْلِكِ اسْتَهُ فَمَا فِيهِ مِنَ الدِّيَةِ فَقَالَ الدِّيَةُ كَامِلَةً
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Suleyman Bin Khalid who said,
‘I asked Abu Abdullah-asws about a man who broke his tail bone (coccyx), so he lost control of his excretion, so what was with regards to it from the wergild. So he-asws said: ‘The complete wergild’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ وَقَعَ بِجَارِيَةٍ فَأَفْضَاهَا وَ كَانَتْ إِذَا نَزَلَتْ بِتِلْكَ الْمَنْزِلَةِ لَمْ تَلِدْ قَالَ الدِّيَةُ كَامِلَةً .
He (the narrator) said, ‘And I asked him-asws about a man who copulated with a slave girl, so he was rough with her, and when she came down from that situation, she could no longer give birth. He-asws said: ‘The complete wergild’.[276]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي الرَّجُلِ يُضْرَبُ عَلَى عِجَانِهِ فَلَا يَسْتَمْسِكُ غَائِطُهُ وَ لَا بَوْلُهُ إِنَّ فِي ذَلِكَ الدِّيَةَ كَامِلَةً .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘Amir Al-Momineen-asws judged regarding the man who was struck upon his lower area, so he could no longer withhold his faeces nor his urine – regarding that is the complete wergild’.[277]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي ذَكَرِ الصَّبِيِّ الدِّيَةُ وَ فِي ذَكَرِ الْعِنِّينِ الدِّيَةُ .
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: ‘Regarding a male part of the child is the (complete) wergild, and regarding the male part of an impotent man is the (complete) wergild’.[278]
ابْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي ذَكَرِ الْغُلَامِ الدِّيَةُ كَامِلَةً .
Ibn Mahboub, from Abu Ayoub, from Bureyd Al Ajaly,
(It has been narrated) from Abu Ja’far-asws having said: ‘Regarding the manhood of the slave is the complete wergild’.[279]
ابْنُ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ رَجُلًا قَطَعَ فَرْجَ امْرَأَةٍ لَأُغْرِمَنَّهُ لَهَا دِيَتَهَا فَإِنْ لَمْ يُؤَدِّ إِلَيْهَا الدِّيَةَ قَطَعْتُ لَهَا فَرْجَهُ إِنْ طَلَبَتْ ذَلِكَ .
Ibn Mahboub, from Abdul Rahman Bin Sayaba,
Abu Abdullah-asws has said: ‘If a man were to cut the female part of a woman, I-asws would fine him her wergild. So if he were not to pay the wergild to her, I-asws would cut off his male part if she were to seek that’.[280]
ابْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا تَرَى فِي رَجُلٍ ضَرَبَ امْرَأَةً شَابَّةً عَلَى بَطْنِهَا فَعَقَرَ رَحِمَهَا فَأَفْسَدَ طَمْثَهَا وَ ذَكَرَتْ أَنَّهَا قَدِ ارْتَفَعَ طَمْثُهَا عَنْهَا لِذَلِكَ وَ قَدْ كَانَ طَمْثُهَا مُسْتَقِيماً قَالَ يُنْتَظَرُ بِهَا سَنَةً فَإِنْ رَجَعَ طَمْثُهَا إِلَى مَا كَانَ وَ إِلَّا اسْتُحْلِفَتْ وَ غُرِّمَ ضَارِبُهَا ثُلُثَ دِيَتِهَا لِفَسَادِ رَحِمِهَا وَ انْقِطَاعِ طَمْثِهَا .
Ibn Mahboub, from Hisham Bin Salim, from Abu baseer who said,
‘I said to Abu Ja’far-asws, ‘What is your-asws view regarding a man who struck a woman upon her belly, so her womb was misplaced and it spoilt her menstruation’; and I mentioned, ‘It stopped her menstruation from her due to that, and her menstruations had been firm beforehand’. He-asws said: ‘It would be awaited for her for a year, so if her menstruations were to come back to what they used to be, or else she would be made to wear an oath (for her state), and her attacker would be fined a third of the wergild due to spoiling her womb, and cutting off her menstruations’.[281]
ابْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ قَطَعَ ثَدْيَ امْرَأَتِهِ قَالَ إِذَنْ أُغَرِّمَهُ لَهَا نِصْفَ الدِّيَةِ .
Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding a man who cut off a breast of his wife. He-asws said: ‘Then he would be fined half a wergild for her’.[282]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَارِثِ بْنِ مُحَمَّدِ بْنِ النُّعْمَانِ صَاحِبِ الطَّاقِ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ افْتَضَّ جَارِيَةً يَعْنِي امْرَأَتَهُ فَأَفْضَاهَا قَالَ عَلَيْهِ الدِّيَةُ إِنْ كَانَ دَخَلَ بِهَا قَبْلَ أَنْ تَبْلُغَ تِسْعَ سِنِينَ قَالَ فَإِنْ كَانَ أَمْسَكَهَا وَ لَمْ يُطَلِّقْهَا فَلَا شَيْءَ عَلَيْهِ وَ إِنْ كَانَ دَخَلَ بِهَا وَ لَهَا تِسْعُ سِنِينَ فَلَا شَيْءَ عَلَيْهِ إِنْ شَاءَ أَمْسَكَ وَ إِنْ شَاءَ طَلَّقَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Al Haris Bin Muhammad Bin Al Noman Sahib Al Taaq, from Bureyd Bin Muawiya,
(It has been narrated) from Abu Ja’far-asws regarding a man who caused injuries to the genitals of his slave girl, meaning his wife. He-asws said: ‘Upon him is the (complete) wergild if he had copulated with her before she had reached nine years of age’. He-asws said: ‘If he were to keep her and not divorce her, so there is nothing upon him, and if he had copulated with her, and she was nine years of age, so there is nothing upon him; if he so desires to he keeps, and if he so desires to, he divorces’.[283]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي الْقَلْبِ إِذَا رَعَدَ فَطَارَ الدِّيَةُ قَالَ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي الصَّعَرِ الدِّيَةُ وَ الصَّعَرُ أَنْ يُثْنَى عُنُقُهُ فَيَصِيرَ فِي نَاحِيَةٍ .
A number of our copanions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘With regards to the heart when it is shaken so it is damaged, is the (complete) wergild’. He-asws said: ‘And Rasool-Allah-saww said: ‘With regards to the contortion of the neck is the (complete) wergild; and the contortion is that his neck gets bent and it comes to be on its side’.[284]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي الرَّجُلِ يُضْرَبُ عَلَى عِجَانِهِ فَلَا يَسْتَمْسِكُ غَائِطُهُ وَ لَا بَوْلُهُ أَنَّ فِي ذَلِكَ الدِّيَةَ كَامِلَةً .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘Amir Al-Momineen-asws judged regarding the man who was struck upon his lower part, so he was no longer able to withhold his faeces nor his urine, that with regards to that is the complete wergild’.[285]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ رَجُلٌ وَ أَنَا عِنْدَهُ عَنْ رَجُلٍ ضَرَبَ رَجُلًا فَقُطِعَ بَوْلُهُ فَقَالَ إِنْ كَانَ الْبَوْلُ يَمُرُّ إِلَى اللَّيْلِ فَعَلَيْهِ الدِّيَةُ لِأَنَّهُ قَدْ مَنَعَهُ الْمَعِيشَةَ وَ إِنْ كَانَ إِلَى آخِرِ النَّهَارِ فَعَلَيْهِ الدِّيَةُ وَ إِنْ كَانَ إِلَى نِصْفِ النَّهَارِ فَعَلَيْهِ ثُلُثَا الدِّيَةِ وَ إِنْ كَانَ إِلَى ارْتِفَاعِ النَّهَارِ فَعَلَيْهِ ثُلُثُ الدِّيَةِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws, said, ‘A man asked him-asws and I was in his-asws presence, ‘A man struck a man, so his urine was intermittent. So he-asws said: ‘If it was that the urine trickled into the night, so upon him is the (complete) wergild, because it has prevented him from the livelihood; and if it was into the end of the day, so upon him is the (complete) wergild; and if it was into half the day, so upon him is a third of the wergild; and if it was into the raising of the day, so upon his is a third of the wergild’.[286]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا كَانَ فِي الْجَسَدِ مِنْهُ اثْنَانِ فَفِي الْوَاحِدِ نِصْفُ الدِّيَةِ مِثْلُ الْيَدَيْنِ وَ الْعَيْنَيْنِ
Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is nothing in the body which are two, so with regards to one of them is half the wergild, like the two hands, and the two eyes’.
قَالَ فَقُلْتُ رَجُلٌ فُقِئَتْ عَيْنُهُ قَالَ نِصْفُ الدِّيَةِ قُلْتُ فَرَجُلٌ قُطِعَتْ يَدُهُ قَالَ فِيهِ نِصْفُ الدِّيَةِ قُلْتُ فَرَجُلٌ ذَهَبَتْ إِحْدَى بَيْضَتَيْهِ قَالَ إِنْ كَانَتِ الْيَسَارَ فَفِيهَا الدِّيَةُ قُلْتُ وَ لِمَ أَ لَيْسَ قُلْتَ مَا كَانَ فِي الْجَسَدِ اثْنَانِ فَفِي كُلِّ وَاحِدٍ نِصْفُ الدِّيَةِ قَالَ لِأَنَّ الْوَلَدَ مِنَ الْبَيْضَةِ الْيُسْرَى .
He (the narrator) said, ‘So I said, ‘A man was blinded with an eye. He-asws said: ‘Half the wergild’. I said, ‘So a man whose hand is cut off?’ He-asws said: ‘Regarding it is half the wergild’. I said, ‘So the man, one of his testicles goes away?’ He-asws said: ‘If it was the left one, so with regards to it is the (complete) wergild’. I said, ‘And why? Did you-asws not say; ‘Whatever were two in the body, so with regards to each one is half the wergild?’ He-asws said: ‘Because the birth is from the left testicle’.[287]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي اللِّحْيَةِ إِذَا حُلِقَتْ فَلَمْ تَنْبُتِ الدِّيَةَ كَامِلَةً فَإِذَا نَبَتَتْ فَثُلُثُ الدِّيَةِ.
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws judged regarding the beard when it is shaved-off, so it does not grow back, is the complete wergild. So if it does grow back, so it is a third of the wergild’.[288]
سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ خَالِدٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ الرَّجُلُ يَدْخُلُ الْحَمَّامَ فَيَصُبُّ عَلَيْهِ صَاحِبُ الْحَمَّامِ مَاءً حَارّاً فَيَمْتَعِطُ شَعْرُ رَأْسِهِ فَلَا يَنْبُتُ فَقَالَ عَلَيْهِ الدِّيَةُ كَامِلَةً .
Sahl Bin Ziyad, from Ali Bin Khalid, from one of his men,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said, ‘The man enters the (public) baths, so the owner of the baths splashes hot water upon him, so the hair of his head withers away, so it does not grow back’. So he-asws said: ‘Upon him is the complete wergild’.[289]
باب الرَّجُلِ يَقْتُلُ الرَّجُلَ وَ هُوَ نَاقِصُ الْخِلْقَةِ
Chapter 27 – The man kills the man and he is deficient of the creation (disabled)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ قَتَلَ رَجُلًا عَمْداً وَ كَانَ الْمَقْتُولُ أَقْطَعَ الْيَدِ الْيُمْنَى فَقَالَ إِنْ كَانَتْ يَدُهُ قُطِعَتْ فِي جِنَايَةٍ جَنَاهَا عَلَى نَفْسِهِ أَوْ كَانَ قُطِعَ فَأَخَذَ دِيَةَ يَدِهِ مِنَ الَّذِي قَطَعَهَا فَإِنْ أَرَادَ أَوْلِيَاؤُهُ أَنْ يَقْتُلُوا قَاتِلَهُ أَدَّوْا إِلَى أَوْلِيَاءِ قَاتِلِهِ دِيَةَ يَدِهِ الَّتِي قِيدَ مِنْهَا وَ إِنْ كَانَ أَخَذَ دِيَةَ يَدِهِ وَ يَقْتُلُوهُ وَ إِنْ شَاءُوا طَرَحُوا عَنْهُ دِيَةَ يَدِهِ وَ أَخَذُوا الْبَاقِيَ
Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad, both together, from Ibn Mahboub, from Hisham Bin salim, from sowrat Bin Kuleyb,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was asked about a man who killed a man deliberately, and the killed one was with the right hand cut off. So he-asws said; ‘If it was such that his hand was cut off during a crime which was committed against himself, or it was cut so he took a wergild from the one who had cut it, so if his guardians (of the killed) one intend that they kill him (the killer), they can kill him and pay to the guardians of the killer a wergild of his hand which was retaliated from; even if it was that he had taken the wergild of his hand, and they kill him; and if they so desire to they subtract the wergild of his hand from it, and take the remainder’.
قَالَ وَ إِنْ كَانَتْ يَدُهُ قُطِعَتْ مِنْ غَيْرِ جِنَايَةٍ جَنَاهَا عَلَى نَفْسِهِ وَ لَا أَخَذَ بِهَا دِيَةً قَتَلُوا قَاتِلَهُ وَ لَا يُغْرَمُ شَيْئاً وَ إِنْ شَاءُوا أَخَذُوا دِيَةً كَامِلَةً
He-asws said: ‘If it was that his hand was cut from other than a crime committed against himself, and a wergild was not taken by it, his killer would be killed and would not be fined anything; and if they so desire to, they take the complete wergild’.
قَالَ وَ هَكَذَا وَجَدْنَا فِي كِتَابِ عَلِيٍّ ( عليه السلام ) .
He-asws said: ‘And this is how we-asws have found it to be in the Book of Ali-asws’.[290]
باب نَادِرٌ
Chapter 28 – Miscellaneous
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ الْعَبَّاسِ بْنِ الْحَرِيشِ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) قَالَ قَالَ أَبُو جَعْفَرٍ الْأَوَّلُ ( عليه السلام ) لِعَبْدِ اللَّهِ بْنِ عَبَّاسٍ يَا أَبَا عَبَّاسٍ أَنْشُدُكَ اللَّهَ هَلْ فِي حُكْمِ اللَّهِ تَعَالَى اخْتِلَافٌ قَالَ فَقَالَ لَا قَالَ فَمَا تَرَى فِي رَجُلٍ ضَرَبَ رَجُلًا أَصَابِعَهُ بِالسَّيْفِ حَتَّى سَقَطَتْ فَذَهَبَتْ وَ أَتَى رَجُلٌ آخَرُ فَأَطَارَ كَفَّ يَدِهِ فَأُتِيَ بِهِ إِلَيْكَ وَ أَنْتَ قَاضٍ كَيْفَ أَنْتَ صَانِعٌ
A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Al Abbas Bin Al Hareysh,
(It has been narrated) from Abu Ja’far-asws the 2nd having said: ‘Abu Ja’far-asws the 1st said to Abdullah Bin Abbas: ‘O Ibn Abbas! I-asws hereby adjure you with Allah-azwj, is there a discrepancy in a Judgement of Allah-azwj the High?’ He said, ‘No’. He-asws said: ‘So what is your view regarding a man who struck a man’s fingers with the sword to the extent that they fell, so they were gone, and another man came over so he severs the palm of his hand. So they come up with him to you, and you are a judge. How would you deal with it?’
قَالَ أَقُولُ لِهَذَا الْقَاطِعِ أَعْطِهِ دِيَةَ كَفٍّ وَ أَقُولُ لِهَذَا الْمَقْطُوعِ صَالِحْهُ عَلَى مَا شِئْتَ أَوْ أَبْعَثُ إِلَيْهِمَا ذَوَيْ عَدْلٍ فَقَالَ لَهُ جَاءَ الِاخْتِلَافُ فِي حُكْمِ اللَّهِ وَ نَقَضْتَ الْقَوْلَ الْأَوَّلَ أَبَى اللَّهُ أَنْ يُحْدَثَ فِي خَلْقِهِ شَيْءٌ مِنَ الْحُدُودِ وَ لَيْسَ تَفْسِيرُهُ فِي الْأَرْضِ اقْطَعْ يَدَ قَاطِعِ الْكَفِّ أَصْلًا ثُمَّ أَعْطِهِ دِيَةَ الْأَصَابِعِ هَذَا حُكْمُ اللَّهِ تَعَالَى .
He said, ‘I would say to this cutter to give a wergild for the palm, and I would say to his cut one that he should reconcile whatever he so desires to, or I would sent to them two just persons (for reconciliation)’. So he-asws said to him: ‘There would be differing in the Judgement of Allah-azwj and the first words would be overturned. Allah-azwj has Refused that anything from the legal penalties (Hadd) be innovated among His-azwj creatures, and there is no interpretation for it in the earth. Cut off the hand of the palm cutter then give him a wergild for the fingers. This is the Judgement of Allah-azwj the High’.[291]
باب دِيَةِ عَيْنِ الْأَعْمَى وَ يَدِ الْأَشَلِّ وَ لِسَانِ الْأَخْرَسِ وَ عَيْنِ الْأَعْوَرِ
Chapter 29 – Wergild for the eye of the blind, and a hand of the paralytic, and a tongue of the mute, and an eye of the one-eyed
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ أَعْوَرَ أُصِيبَتْ عَيْنُهُ الصَّحِيحَةُ فَفُقِئَتْ أَنْ تُفْقَأَ إِحْدَى عَيْنَيْ صَاحِبِهِ وَ يُعْقَلَ لَهُ نِصْفُ الدِّيَةِ وَ إِنْ شَاءَ أَخَذَ دِيَةً كَامِلَةً وَ يُعْفَى عَنْ عَيْنِ صَاحِبِهِ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya,f rom Ahmad Bin Muhammad, both together from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays who said,
‘Abu Ja’far-asws said: ‘Amir Al-Momineen-asws judged regarding a one-eyed man whose correct eye was hit, so it was blinded: ‘He can blind an eye of his companions and pay him half the wergild, and if he so desires to, he can take the complete wergild, and forgive an eye of his companion’.[292]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي عَيْنِ الْأَعْوَرِ الدِّيَةُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,
Abu Abdullah-asws has said: ‘With regards to an eye of the one-eyed, is the (complete) wergild’.[293]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي عَيْنِ الْأَعْوَرِ الدِّيَةُ كَامِلَةً .
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: ‘With regards to an eye of the one-eyed, is the complete wergild’.[294]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ زِيَادٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ فِي رَجُلٍ قَطَعَ يَدَ رَجُلٍ شَلَّاءَ قَالَ عَلَيْهِ ثُلُثُ الدِّيَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hammad Bin Ziyad, from Suleyman Bin Khalid –
With regards to a man whose paralysed hand was cut by a man. He-asws said: ‘Upon him (the cutter) is a third of the wergild’.[295]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي جَمِيلَةَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي جَعْفَرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) [أَنَّهُ قَالَ] فِي الْعَيْنِ الْعَوْرَاءِ تَكُونُ قَائِمَةً فَتُخْسَفُ فَقَالَ قَضَى فِيهَا عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) نِصْفَ الدِّيَةِ فِي الْعَيْنِ الصَّحِيحَةِ .
Muhammad Bin Yahya, from Musa Bin Al Hassan, from Muhammad Bin Abdul Hameed, from Abu Jameela, from Abdullah Bin Suleyman, from Abdullah Bin Abu Ja’far,
(It has been narrated) from Abu Abdullah-asws having said regarding the eye of the one-eyed which was firm, then it blurred out. So he-asws said: ‘Ali-asws Bin Abu Talib-asws had judged with regards to it being half the wergild for the healthy eye’.[296]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي لِسَانِ الْأَخْرَسِ وَ عَيْنِ الْأَعْمَى وَ ذَكَرِ الْخَصِيِّ وَ أُنْثَيَيْهِ ثُلُثُ الدِّيَةِ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Ayoub Al Khazaz, from Bureyd Bin Muawiya,
(It has been narrated) from Abu Ja’far-asws having said: ‘With regards to a tongue of the mute, and an eye of the blind, and one of castrated manhood and his testicles, is a third of the wergild’.[297]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلَهُ بَعْضُ آلِ زُرَارَةَ عَنْ رَجُلٍ قَطَعَ لِسَانَ رَجُلٍ أَخْرَسَ [قَالَ] فَقَالَ إِنْ كَانَ وَلَدَتْهُ أُمُّهُ وَ هُوَ أَخْرَسُ فَعَلَيْهِ ثُلُثُ الدِّيَةِ وَ إِنْ كَانَ لِسَانُهُ ذَهَبَ بِهِ وَجَعٌ أَوْ آفَةٌ بَعْدَ مَا كَانَ يَتَكَلَّمُ فَإِنَّ عَلَى الَّذِي قَطَعَ لِسَانَهُ ثُلُثَ دِيَةِ لِسَانِهِ قَالَ وَ كَذَلِكَ الْقَضَاءُ فِي الْعَيْنَيْنِ وَ الْجَوَارِحِ
Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, both together from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws, said, ‘One of the progeny of Zurara asked him-asws about a man who cut the tongue of a mute man. So he-asws said: ‘If it was such that his mother gave birth to him and he was mute, so upon him is a third of the wergild; and if it was such that his tongue went with away by illness or affliction after him having spoken beforehand, so upon the one who cut his tongue is a third of the wergild of his tongue; and similar to that is the judgement regarding the two eyes, and the limbs’.
قَالَ هَكَذَا وَجَدْنَاهُ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) .
He-asws said: ‘This is how we-asws found it to be in the Book of Ali-asws’.[298]
عَلِيٌّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ فَقَأَ عَيْنَ رَجُلٍ ذَاهِبَةً وَ هِيَ قَائِمَةٌ قَالَ عَلَيْهِ رُبُعُ دِيَةِ الْعَيْنِ .
Ali, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Jameela, from Mufazzal Bin Salih, from Abdullah Bin Suleyman,
(It has been narrated) from Abu Abdullah-asws, regarding a man who blinded an eye of a man, (whose vision) had gone, and it (the eye) was firm’. He-asws said: ‘Upon him is the quarter of the wergild of an eye’.[299]
باب أَنَّ الْجُرُوحَ قِصَاصٌ
Chapter 30 – (For) the injuries there is retaliation
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ سُلَيْمَانَ الدَّهَّانِ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عُثْمَانَ أَتَاهُ رَجُلٌ مِنْ قَيْسٍ بِمَوْلًى لَهُ قَدْ لَطَمَ عَيْنَهُ فَأَنْزَلَ الْمَاءَ فِيهَا وَ هِيَ قَائِمَةٌ لَيْسَ يُبْصِرُ بِهَا شَيْئاً فَقَالَ لَهُ أُعْطِيكَ الدِّيَةَ فَأَبَى
Ali Bin Ibrahim, from his father, from IBn Fazzal, from Suleyman Al Dahhan, from Rafa’at,
(It has been narrated) from Abu Abdullah-asws having said: ‘They came to Usman with a man from Qays along with a master of his who had slapped his eye, so the water kept dripping in it, and it was firm but he could not visualise anything with it. So he said to him, ‘I can give you the wergild’. But, he refused.
قَالَ فَأَرْسَلَ بِهِمَا إِلَى عَلِيٍّ ( عليه السلام ) وَ قَالَ احْكُمْ بَيْنَ هَذَيْنِ فَأَعْطَاهُ الدِّيَةَ فَأَبَى قَالَ فَلَمْ يَزَالُوا يُعْطُونَهُ حَتَّى أَعْطَوْهُ دِيَتَيْنِ قَالَ فَقَالَ لَيْسَ أُرِيدُ إِلَّا الْقِصَاصَ
He-asws said, ‘So he sent someone with both of them to Ali-asws and said, ‘Judge between these two’. So he-asws gave him the wergild, but he refused. So he-asws did not cease to give him until he-asws gave him two wergilds. So he said, ‘I do not want anything except for the retaliation’.
قَالَ فَدَعَا عَلِيٌّ بِمِرْآةٍ فَحَمَاهَا ثُمَّ دَعَا بِكُرْسُفٍ فَبَلَّهُ ثُمَّ جَعَلَهُ عَلَى أَشْفَارِ عَيْنَيْهِ وَ عَلَى حَوَالَيْهَا ثُمَّ اسْتَقْبَلَ بِعَيْنِهِ عَيْنَ الشَّمْسِ قَالَ وَ جَاءَ بِالْمِرْآةِ فَقَالَ انْظُرْ فَنَظَرَ فَذَابَ الشَّحْمُ وَ بَقِيَتْ عَيْنُهُ قَائِمَةً وَ ذَهَبَ الْبَصَرُ .
He-asws said: ‘So Ali-asws called for a mirror, so he-asws heated it. Then he-asws called for the cotton, so he-asws put fuel in it, then made it to be upon the lids of his eyes, and around them. Then he-asws made him face with his eyes towards the sun, and came with the mirror. So he-asws said: ‘Look (into this)!’ So he looked, and the grease melted, and his eye remained firm, and his vision was gone’.[300]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ تُقْطَعُ يَدُ الرَّجُلِ وَ رِجْلَاهُ فِي الْقِصَاصِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The hand of the man and his leg would be cut regarding the retaliation’.[301]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَعْوَرُ فَقَأَ عَيْنَ صَحِيحٍ فَقَالَ تُفْقَأُ عَيْنُهُ قَالَ قُلْتُ يَبْقَى أَعْمَى قَالَ الْحَقُّ أَعْمَاهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays who said,
‘I said to Abu Ja’far-asws, ‘A one-eye man blinded an eye of a correct one’. So he-asws said: ‘His eye would be blinded’. I said, ‘He would remain as blind’. He-asws said: ‘It is the right (of the victim) who has been blinded’.[302]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قَطَعَ يَدَيْنِ لِرَجُلَيْنِ الْيَمِينَيْنِ قَالَ فَقَالَ يَا حَبِيبُ تُقْطَعُ يَمِينُهُ لِلرَّجُلِ الَّذِي قَطَعَ يَمِينَهُ أَوَّلًا وَ تُقْطَعُ يَسَارُهُ لِلرَّجُلِ الَّذِي قَطَعَ يَمِينَهُ آخِراً لِأَنَّهُ إِنَّمَا قَطَعَ يَدَ الرَّجُلِ الْأَخِيرِ وَ يَمِينُهُ قِصَاصٌ لِلرَّجُلِ الْأَوَّلِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Habeeb Al Sajistany who said,
‘I asked Abu Ja’far-asws about a man who cut two right hands of two men. O Habeeb! His right hand would be cut for the first man whose right hand he had cut, and his left would be cut for the last man whose right hand he had cut, because he cut the hand of the last one, and his own right hand had already been cut in retaliation for the first man’.
قَالَ فَقُلْتُ إِنَّ عَلِيّاً ( عليه السلام ) إِنَّمَا كَانَ يَقْطَعُ الْيَدَ الْيُمْنَى وَ الرِّجْلَ الْيُسْرَى قَالَ فَقَالَ إِنَّمَا كَانَ يَفْعَلُ ذَلِكَ فِيمَا يَجِبُ مِنْ حُقُوقِ اللَّهِ فَأَمَّا يَا حَبِيبُ حُقُوقُ الْمُسْلِمِينَ فَإِنَّهُ يُؤْخَذُ لَهُمْ حُقُوقُهُمْ فِي الْقِصَاصِ الْيَدُ بِالْيَدِ إِذَا كَانَتْ لِلْقَاطِعِ يَدٌ وَ الرِّجْلُ بِالْيَدِ إِذَا لَمْ يَكُنْ لِلْقَاطِعِ يَدٌ
He (the narrator) said, ‘But rather, Ali-asws used to cut the right hand and the left leg?’ So he-asws said: ‘But rather, he-asws used to do that with regards to what was Obligated from the Rights of Allah-azwj. O Habeeb! So, as for the rights of the Muslims, he-asws used to take their rights for them with regards to the retaliation, the hand for the hand, if it was such that the cutter had a hand and a leg, and the leg for the hand when there did not happen to be a hand for the cutter’.
فَقُلْتُ لَهُ أَ وَ مَا يَجِبُ عَلَيْهِ الدِّيَةُ وَ يُتْرَكُ لَهُ رِجْلُهُ فَقَالَ إِنَّمَا يَجِبُ عَلَيْهِ الدِّيَةُ إِذَا قَطَعَ يَدَ رَجُلٍ وَ لَيْسَ لِلْقَاطِعِ يَدَانِ وَ لَا رِجْلَانِ فَثَمَّ يَجِبُ عَلَيْهِ الدِّيَةُ لِأَنَّهُ لَيْسَ لَهُ جَارِحَةٌ يُقَاصُّ مِنْهَا .
So I said to him, ‘Or does it not Obligate the wergild upon him, and his leg is left for him?’ So he-asws said: ‘But rather, it Obligated the wergild upon him when a hand of a man is cut, and there are no two hands or two legs for the cutter, so then the wergild would be Obligated upon him, because there is no limb for him to be retaliated from’.[303]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِيمَا كَانَ مِنْ جِرَاحَاتِ الْجَسَدِ أَنَّ فِيهَا الْقِصَاصَ أَوْ يَقْبَلَ الْمَجْرُوحُ دِيَةَ الْجِرَاحَةِ فَيُعْطَاهَا .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws judged with regards to what was from the injuries of the body, that regarding these is the retaliation, or the injured one can accept the wergild for the injuries, so he should be given it’.[304]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ كَسَرَ يَدَ رَجُلٍ ثُمَّ بَرَأَتْ يَدُ الرَّجُلِ قَالَ لَيْسَ فِي هَذَا قِصَاصٌ وَ لَكِنْ يُعْطَى الْأَرْشَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel Bin Darraj, from one of our companions,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding a man who broke a hand of a man, then the hand of the man was cured. He-asws said: ‘There is no retaliation regarding this, but he would be given the compensation’.[305]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ السِّنِّ وَ الذِّرَاعِ يُكْسَرَانِ عَمْداً أَ لَهُمَا أَرْشٌ أَوْ قَوَدٌ فَقَالَ قَوَدٌ قَالَ قُلْتُ فَإِنْ أَضْعَفُوا الدِّيَةَ فَقَالَ إِنْ أَرْضَوْهُ بِمَا شَاءَ فَهُوَ لَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweud, from Aasim Bin Humeyd, from Abu Baseer,
(The narrator) says, ‘I asked Abu Abdullah-asws about the teeth and the arms which are both broken deliberately, is there a compensation for these two, or retaliation?’ So he-asws said: ‘Retaliation’. I said, ‘So if they were to double the wergild?’ So he-asws said: ‘If they please him with whatever he so desires to, so it is for him’.[306]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ عَلِيِّ بْنِ حَدِيدٍ جَمِيعاً عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ فِي سِنِّ الصَّبِيِّ يَضْرِبُهَا الرَّجُلُ فَتَسْقُطُ ثُمَّ تَنْبُتُ قَالَ لَيْسَ عَلَيْهِ قِصَاصٌ وَ عَلَيْهِ الْأَرْشُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr and Ali Bin Hadeed both together, from Jameel Bin Darraj, from one of his companions,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said with regards to teeth of a child, the man having struck these, so they fall off, then they grow back: ‘There is no retaliation upon him, and upon him is (payment of) the compensation’.
قَالَ عَلِيٌّ وَ سُئِلَ جَمِيلٌ كَمِ الْأَرْشُ فِي سِنِّ الصَّبِيِّ وَ كَسْرِ الْيَدِ فَقَالَ شَيْءٌ يَسِيرٌ وَ لَمْ يَرَ فِيهِ شَيْئاً مَعْلُوماً .
Ali-asws said, ‘And Jameel asked, ‘How much is the compensation regarding teeth of the child, and breaking a hand?’ So he-asws said: ‘Something small, and I-asws do not see anything definite with regards to it’.[307]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَعْوَرَ فَقَأَ عَيْنَ صَحِيحٍ مُتَعَمِّداً فَقَالَ تُفْقَأُ عَيْنُهُ قُلْتُ يَكُونُ أَعْمَى قَالَ فَقَالَ الْحَقُّ أَعْمَاهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Saeed, from Fazalat, from Aban, from a man,
(The narrator) says, ‘I asked Abu Abdullah-asws about a one-eyed man who blinded an eye of the healthy one deliberately. So he-asws said: ‘His eye would be blinded’. I said, ‘He would become (completely) blind’. So he-asws said: ‘It is the right (of the victim) which would have been blinded by him’.[308]
باب مَا يُمْتَحَنُ بِهِ مَنْ يُصَابُ فِي سَمْعِهِ أَوْ بَصَرِهِ أَوْ غَيْرِ ذَلِكَ مِنْ جَوَارِحِهِ وَ الْقِيَاسِ فِي ذَلِكَ
Chapter 31 – What he is tested with, the one who is hit regards to his hearing, or his sight, or other than that from his limbs, and the quantification regarding that
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي رَجُلٍ ضَرَبَ رَجُلًا فِي رَأْسِهِ فَثَقُلَ لِسَانُهُ أَنَّهُ يُعْرَضُ عَلَيْهِ حُرُوفُ الْمُعْجَمِ كُلُّهَا ثُمَّ يُعْطَى الدِّيَةَ بِحِصَّةِ مَا لَمْ يُفْصِحْهُ مِنْهَا .
Ali Bin Ibrahim, from his father, from Ibn Mahboub and Muhammad Bin Yahya, from Ahamd Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Suleyman Bin Khalid,
(It has been narrated) from Abu Abdullah-asws having said: ‘With regard to a man who struck a man in his head, so his tongue became heavy, there would be presented to him the letters of the alphabet, all of them. Then he would be given the wergild by the counting of what he could not pronounce correctly from these’.[309]
عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ ضَرَبَ رَجُلًا بِعَصاً عَلَى رَأْسِهِ فَثَقُلَ لِسَانُهُ فَقَالَ يُعْرَضُ عَلَيْهِ حُرُوفُ الْمُعْجَمِ فَمَا أَفْصَحَ مِنْهُ بِهِ وَ مَا لَمْ يُفْصِحْ بِهِ كَانَ عَلَيْهِ الدِّيَةُ وَ هِيَ تِسْعَةٌ وَ عِشْرُونَ حَرْفاً .
From him, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws regarding a man who struck a man with a stick upon his head, so his tongue became heavy. So he-asws said: ‘There would be presented to him the letter of the alphabet, so whatever he pronounces eloquently from it, and whatever he cannot pronounce eloquently from it, the wergild would be (based) upon it, and these are twenty nine letters’.[310]
عَنْهُ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ ضَرَبَ رَجُلًا فِي أُذُنِهِ بِعَظْمٍ فَادَّعَى أَنَّهُ لَا يَسْمَعُ قَالَ يُتَرَصَّدُ وَ يُسْتَغْفَلُ وَ يُنْتَظَرُ بِهِ سَنَةً فَإِنْ سَمِعَ أَوْ شَهِدَ عَلَيْهِ رَجُلَانِ أَنَّهُ يَسْمَعُ وَ إِلَّا حَلَّفَهُ وَ أَعْطَاهُ الدِّيَةَ
From him, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, both together from Ibn Mahboub, from Abu Ayoub, from Suleyman Bin Khalid,
(It has been narrated) from Abu Abdullah-asws having said with regards to a man who struck a man in his ear with a bone, so he claimed that he cannot hear. He-asws said: ‘He would be placed under surveillance and would be awaited with for a year. So if he hears, or two men testify against him that he can hear, or else he would be made to swear an oath, and he would be given the wergild’.
قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنْ عُثِرَ عَلَيْهِ بَعْدَ ذَلِكَ أَنَّهُ يَسْمَعُ قَالَ إِنْ كَانَ اللَّهُ عَزَّ وَ جَلَّ رَدَّ عَلَيْهِ سَمْعَهُ لَمْ أَرَ عَلَيْهِ شَيْئاً .
It was said, ‘O Amir Al-Momineen-asws! So if it was discovered afterwards that he can hear?’ He-asws said: ‘If Allah-azwj Mighty and Majestic Returns his hearing, I-asws do not see anything upon him’.[311]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ وُجِئَ فِي أُذُنِهِ فَادَّعَى أَنَّ إِحْدَى أُذُنَيْهِ نَقَصَ مِنْ سَمْعِهَا شَيْءٌ قَالَ قَالَ تُسَدُّ الَّتِي ضُرِبَتْ سَدّاً شَدِيداً وَ تُفْتَحُ الصَّحِيحَةُ فَيُضْرَبُ لَهَا بِالْجَرَسِ حِيَالَ وَجْهِهِ وَ يُقَالُ لَهُ اسْمَعْ فَإِذَا خَفِيَ عَلَيْهِ الصَّوْتُ عُلِّمَ مَكَانُهُ ثُمَّ يُضْرَبُ بِهِ مِنْ خَلْفِهِ وَ يُقَالُ لَهُ اسْمَعْ فَإِذَا خَفِيَ عَلَيْهِ الصَّوْتُ عُلِّمَ مَكَانُهُ ثُمَّ يُقَاسُ مَا بَيْنَهُمَا فَإِنْ كَانَا سَوَاءً عُلِمَ أَنَّهُ قَدْ صَدَقَ
Ali, from his father, from Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws regarding a man was hit in his ear, so he claimed that one of his ears is deficient from hearing anything. He-asws said: ‘The struck ear would be covered up with an intense covering, and the correct ear would be kept open. So the bell would be sounded towards his face and it would be said to him, ‘Listen’. So when the sound is hidden to him, its place would be noted. Then it (the bell) would be sounded from behind him, and it would be said to him, ‘Listen’. So when the sound is hidden from him its place would be noted. Then it would be measured what is between the two. So if it was the same, it would be known that he is speaking the truth.
ثُمَّ يُؤْخَذُ بِهِ عَنْ يَمِينِهِ ثُمَّ يُضْرَبُ حَتَّى يَخْفَى عَلَيْهِ الصَّوْتُ ثُمَّ يُعَلَّمُ مَكَانُهُ ثُمَّ يُؤْخَذُ بِهِ عَنْ يَسَارِهِ فَيُضْرَبُ حَتَّى يَخْفَى عَلَيْهِ الصَّوْتُ ثُمَّ يُعَلَّمُ مَكَانُهُ ثُمَّ يُقَاسُ مَا بَيْنَهُمَا فَإِنْ كَانَ سَوَاءً عُلِمَ أَنَّهُ قَدْ صَدَقَ
Then he would be seized by it from his right. Then it (the bell) would be sounded until the sound is hidden from him. Then its place would be noted. Then he would be seized by it from his left. So it (the bell) would be sounded until the sound is hidden from him. Then its place would be noted. There it would be measured what is between the two. So if it was the same, it would be known that he is speaking the truth.
قَالَ ثُمَّ تُفْتَحُ أُذُنُهُ الْمُعْتَلَّةُ وَ تُسَدُّ الْأُخْرَى سَدّاً جَيِّداً ثُمَّ يُضْرَبُ بِالْجَرَسِ مِنْ قُدَّامِهِ ثُمَّ يُعَلَّمُ حَيْثُ يَخْفَى عَلَيْهِ الصَّوْتُ يُصْنَعُ بِهِ كَمَا صُنِعَ أَوَّلَ مَرَّةٍ بِأُذُنِهِ الصَّحِيحَةِ ثُمَّ يُقَاسُ فَضْلُ مَا بَيْنَ الصَّحِيحَةِ وَ الْمُعْتَلَّةِ بِحِسَابِ ذَلِكَ .
He-asws said: ‘Then his damaged ear would be opened up, and the other one would be closed with a new covering. Then the bell would be struck from in front of him. Then the sounds would be hidden from him, and he would be dealt with just as he had been dealt with the first time around, with his healthy ear. Then to find the difference of the hearing (abilities) of both ears to calculate a fair compensation on the basis of the differences that may have happened between the two ears.[312]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا ضُرِبَ الرَّجُلُ عَلَى رَأْسِهِ فَثَقُلَ لِسَانُهُ عُرِضَتْ عَلَيْهِ حُرُوفُ الْمُعْجَمِ يَقْرَأُ ثُمَّ قُسِمَتِ الدِّيَةُ عَلَى حُرُوفِ الْمُعْجَمِ فَمَا لَمْ يُفْصِحْ بِهِ الْكَلَامَ كَانَتِ الدِّيَةُ بِالْقِيَاسِ مِنْ ذَلِكَ .
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: ‘When the man is struck upon his head, so his tongue becomes heavy, the letters of the alphabet would be presented to him. He would read, then the wergild would be divided upon the letters of the alphabet. So, whatever he could not pronounce eloquently with the speech, the wergild would be quantified by the measurement from that’.[313]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ بْنِ كَثِيرٍ عَنْ أَبِيهِ قَالَ قَالَ أُصِيبَتْ عَيْنُ رَجُلٍ وَ هِيَ قَائِمَةٌ فَأَمَرَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَرُبِطَتْ عَيْنُهُ الصَّحِيحَةُ وَ أَقَامَ رَجُلًا بِحِذَاهُ بِيَدِهِ بَيْضَةٌ يَقُولُ هَلْ تَرَاهَا قَالَ فَجَعَلَ إِذَا قَالَ نَعَمْ تَأَخَّرَ قَلِيلًا حَتَّى إِذَا خَفِيَتْ عَلَيْهِ عُلِّمَ ذَلِكَ الْمَكَانُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of his companions, from Aban Bin Usman, from Al Hassan Bin Kaseer, from his father who said,
‘An eye of a man was hit, and it was firm (in its place). So, Amir Al-Momineen-asws ordered for his healthy eye to be tied up (blindfolded), and got a man to stand in front of him with an egg in his hand. He-asws said to him: ‘Can you see it?’ So, when he said, ‘Yes, he-asws made him to stand away a little more, (repeating the process) until it was hidden from him (could not see it anymore), he-asws noted that place.
قَالَ وَ عُصِّبَتْ عَيْنُهُ الْمُصَابَةُ وَ جَعَلَ الرَّجُلُ يَتَبَاعَدُ وَ هُوَ يَنْظُرُ بِعَيْنِهِ الصَّحِيحَةِ حَتَّى إِذَا خَفِيَتْ عَلَيْهِ ثُمَّ قِيسَ مَا بَيْنَهُمَا فَأُعْطِيَ الْأَرْشَ عَلَى ذَلِكَ .
He-asws said: ‘And he-asws tied up (blindfolded) the struck eye and made the man to be remote, and he was looking with his healthy eye, until it was hidden to him (could not see it anymore). Then he-asws compared what was between the two, so he-asws gave him the compensation upon that’.[314]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ فُرَاتٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَنْ رَجُلٍ ضَرَبَ رَجُلًا عَلَى هَامَتِهِ فَادَّعَى الْمَضْرُوبُ أَنَّهُ لَا يُبْصِرُ شَيْئاً وَ لَا يَشَمُّ الرَّائِحَةَ وَ أَنَّهُ قَدْ ذَهَبَ لِسَانُهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنْ صَدَقَ فَلَهُ ثَلَاثُ دِيَاتٍ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Al Waleed, from Muhammad Bin Furaat, from Al Asbagh Bin Nabata who said,
‘Amir Al-Momineen-asws was asked about a man who struck a man upon his head. So the struck one claimed that he could not visualise anything, nor smell the aromas, and that his tongue had gone. So Amir Al-Momineen-asws said: ‘If he is speaking the truth, there would be three wergilds for him’.
فَقِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ كَيْفَ يُعْلَمُ أَنَّهُ صَادِقٌ فَقَالَ أَمَّا مَا ادَّعَاهُ أَنَّهُ لَا يَشَمُّ الرَّائِحَةَ فَإِنَّهُ يُدْنَى مِنْهُ الْحُرَاقُ فَإِنْ كَانَ كَمَا يَقُولُ وَ إِلَّا نَحَّى رَأْسَهُ وَ دَمَعَتْ عَيْنُهُ وَ أَمَّا مَا ادَّعَاهُ فِي عَيْنِهِ فَإِنَّهُ يُقَابَلُ بِعَيْنِهِ الشَّمْسُ فَإِنْ كَانَ كَاذِباً لَمْ يَتَمَالَكْ حَتَّى يُغَمِّضَ عَيْنَهُ وَ إِنْ كَانَ صَادِقاً بَقِيَتَا مَفْتُوحَتَيْنِ وَ أَمَّا مَا ادَّعَاهُ فِي لِسَانِهِ فَإِنَّهُ يُضْرَبُ عَلَى لِسَانِهِ بِإِبْرَةٍ فَإِنْ خَرَجَ الدَّمُ أَحْمَرَ فَقَدْ كَذَبَ وَ إِنْ خَرَجَ الدَّمُ أَسْوَدَ فَقَدْ صَدَقَ .
So it was said, ‘O Amir Al-Momineen-asws! And how does one know that he is truthful?’ So he-asws said: ‘As for what he claimed that he could not smell the aromas, the tinder (firewood) would be brought near him. So if it was as he is saying, or else he would turn his head away and his eyes would water. And as for what he is claiming regarding his eyes, so he would be made to turn to face the sun with his eyes. So if he was lying, he would not be able to control himself from closing his eyes, and if he was truthful, they would both remain open. And as for what he claims regarding his tongue, so he would be pricked by a needle upon his tongue, so if the red blood comes out, so he has lied, and if the black blood comes out, so he has spoken truthfully’.[315]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُصَابُ فِي عَيْنِهِ فَيَذْهَبُ بَعْضُ بَصَرِهِ أَيَّ شَيْءٍ يُعْطَى قَالَ تُرْبَطُ إِحْدَاهُمَا ثُمَّ يُوضَعُ لَهُ بَيْضَةٌ ثُمَّ يُقَالُ لَهُ انْظُرْ فَمَا دَامَ يَدَّعِي أَنَّهُ يُبْصِرُ مَوْضِعَهَا حَتَّى إِذَا انْتَهَى إِلَى مَوْضِعٍ إِنْ جَازَهُ قَالَ لَا أُبْصِرُ قَرَّبَهَا حَتَّى يُبْصِرَ ثُمَّ يُعَلَّمُ ذَلِكَ الْمَكَانُ ثُمَّ يُقَاسُ بِذَلِكَ الْقِيَاسِ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ فَإِنْ جَاءَ سَوَاءً وَ إِلَّا قِيلَ لَهُ كَذَبْتَ حَتَّى يَصْدُقَ قَالَ قُلْتُ أَ لَيْسَ يُؤْمَنُ قَالَ لَا وَ لَا كَرَامَةَ وَ يُصْنَعُ بِالْعَيْنِ الْأُخْرَى مِثْلُ ذَلِكَ ثُمَّ يُقَاسُ ذَلِكَ عَلَى دِيَةِ الْعَيْنِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Muawiya Bin Ammar who said,
‘I asked Abu Abdullah-asws about the man who was hit in his eye, so part of his vision was gone. Which thing would he be given?’ He-asws said: ‘One of it (eyes) would be covered and an egg would be placed for him, then it would be said to him, ‘Look!’ So for as long as he claims that he can see its place, (it would be moved away) until it ends up at a place that he is helpless (from seeing it), so he says, ‘I cannot see it’. It would be brought nearer until he can visualise it, then a note would be made of that place. Then it would be compared with that from behind him, and from his right, and from his left. So it comes to be the same, or else it would be said to him, ‘You are lying’, until he speaks the truth’. I said, ‘Can he not be trusted?’ He-asws said: ‘No, and there is no honour, and he would be dealt with the other eye similar to that. Then the wergild of the eye would be based upon that’.[316]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ وَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ جَمِيعاً عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ يُونُسُ عَرَضْتُ عَلَيْهِ الْكِتَابَ فَقَالَ هُوَ صَحِيحٌ
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, and from his father, from Ibn Fazzal both together,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws. Yunus said, ‘I presented the book to him-asws, so he-asws said: ‘It is correct’.
وَ قَالَ ابْنُ فَضَّالٍ قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا أُصِيبَ الرَّجُلُ فِي إِحْدَى عَيْنَيْهِ فَإِنَّهَا تُقَاسُ بِبَيْضَةٍ تُرْبَطُ عَلَى عَيْنِهِ الْمُصَابَةِ وَ يُنْظَرُ مَا يَنْتَهِي بَصَرُ عَيْنِهِ الصَّحِيحَةِ ثُمَّ تُغَطَّى عَيْنُهُ الصَّحِيحَةُ وَ يُنْظَرُ مَا تَنْتَهِي عَيْنُهُ الْمُصَابَةُ فَيُعْطَى دِيَتَهُ مِنْ حِسَابِ ذَلِكَ وَ الْقَسَامَةُ مَعَ ذَلِكَ مِنَ السِّتَّةِ الْأَجْزَاءِ عَلَى قَدْرِ مَا أُصِيبَتْ مِنْ عَيْنِهِ
And Ibn Fazal said, ‘Amir Al-Momineen-asws judged: ‘When the man is hit in one of his eyes, so it would be measured by an egg. The hit eye would be covered, and he would look what his correct eye can end up visualising. Then his correct eye would be covered, and he would look at what his hit eye can end up (visualising). So he would be given a wergild based upon that accounting. And the sworn endorsement along with that are from six parts, upon a measurement of what he has been hit from his eye.
فَإِنْ كَانَ سُدُسَ بَصَرِهِ فَقَدْ حَلَفَ هُوَ وَحْدَهُ وَ أُعْطِيَ وَ إِنْ كَانَ ثُلُثَ بَصَرِهِ حَلَفَ هُوَ وَ حَلَفَ مَعَهُ رَجُلٌ آخَرُ وَ إِنْ كَانَ نِصْفَ بَصَرِهِ حَلَفَ هُوَ وَ حَلَفَ مَعَهُ رَجُلَانِ وَ إِنْ كَانَ ثُلُثَيْ بَصَرِهِ حَلَفَ هُوَ وَ حَلَفَ مَعَهُ ثَلَاثَةُ نَفَرٍ وَ إِنْ كَانَ أَرْبَعَةَ أَخْمَاسِ بَصَرِهِ حَلَفَ هُوَ وَ حَلَفَ مَعَهُ أَرْبَعَةُ نَفَرٍ وَ إِنْ كَانَ بَصَرَهُ كُلَّهُ حَلَفَ هُوَ وَ حَلَفَ مَعَهُ خَمْسَةُ نَفَرٍ وَ كَذَلِكَ الْقَسَامَةُ كُلُّهَا فِي الْجُرُوحِ
So if it was such that a sixth of his vision had gone so he alone would have to swear an oath and he would be given; and if it was that a third of his vision had gone, he and another man along with him would have to swear an oath; and if it was that half of his vision had gone, he and two men along with him would swear an oath; and if it was that two-thirds of his vision had gone, he and three persons would swear an oath; and if it was that four-fifths of his vision had gone, he and four persons would have to swear an oath along with him; and if it was that all of it is gone, he and five persons along with him would have to swear an oath. And similar to that are the sworn endorsements, all of these regarding the injuries.
وَ إِنْ لَمْ يَكُنْ لِلْمُصَابِ بَصَرُهُ مَنْ يَحْلِفُ مَعَهُ ضُوعِفَتْ عَلَيْهِ الْأَيْمَانُ إِنْ كَانَ سُدُسَ بَصَرِهِ حَلَفَ مَرَّةً وَاحِدَةً وَ إِنْ كَانَ ثُلُثَ بَصَرِهِ حَلَفَ مَرَّتَيْنِ وَ إِنْ كَانَ أَكْثَرَ عَلَى هَذَا الْحِسَابِ وَ إِنَّمَا الْقَسَامَةُ عَلَى مَبْلَغِ مُنْتَهَى بَصَرِهِ
And if there does not happen to be for the one whose eyesight was hit, anyone who would swear an oath along with him, the swearing would be additional upon him. If it was such that a sixth of his vision had gone, he would swear once; and if it was such that a third of his vision had gone, he would have to swear twice; and if it was more, it would be upon this counting. But rather, the sworn endorsements (compurgation) are upon to what extent his vision reaches.
وَ إِنْ كَانَ السَّمْعَ فَعَلَى نَحْوٍ مِنْ ذَلِكَ غَيْرَ أَنَّهُ يُضْرَبُ لَهُ بِشَيْءٍ حَتَّى يُعْلَمَ مُنْتَهَى سَمْعِهِ ثُمَّ يُقَاسُ ذَلِكَ وَ الْقَسَامَةُ عَلَى نَحْوِ مَا يَنْقُصُ مِنْ سَمْعِهِ فَإِنْ كَانَ سَمْعَهُ كُلَّهُ فَخِيفَ مِنْهُ فُجُورٌ فَإِنَّهُ يُتْرَكُ حَتَّى إِذَا اسْتَقَلَّ نَوْماً صِيحَ بِهِ فَإِنْ سَمِعَ قَاسَ بَيْنَهُمُ الْحَاكِمُ بِرَأْيِهِ
And if it was the hearing, so it would be approximate from that, apart from that something would be struck (to make a sound) to him, until the extent of his hearing is known. Then that would be compared, and the sworn endorsement would be approximated based upon what his hearing had been measured. So if it was such that all of his hearing (was lost), and mischief was feared from him, so he would be left to sleep until when he had slept a little, he would be shrieked at. So if he were to hear, the judge would compare between them by his opinion.
وَ إِنْ كَانَ النَّقْصُ فِي الْعَضُدِ وَ الْفَخِذِ فَإِنَّهُ يُعَلَّمُ قَدْرُ ذَلِكَ يُقَاسُ رِجْلُهُ الصَّحِيحَةُ بِخَيْطٍ ثُمَّ يُقَاسُ رِجْلُهُ الْمُصَابَةُ فَيُعَلَّمُ قَدْرُ مَا نَقَصَتْ رِجْلُهُ أَوْ يَدُهُ فَإِنْ أُصِيبَ السَّاقُ أَوِ السَّاعِدُ فَمِنَ الْفَخِذِ وَ الْعَضُدِ يُقَاسُ وَ يَنْظُرُ الْحَاكِمُ قَدْرَ فَخِذِهِ .
And if it was such that the deficiency was regarding the upper arms and the thighs, so that would be known by comparing the healthy leg by a cord. Then his hit leg would be compared. Thus it would be known, the measurement of the deficiency of his leg, or his hand. So if the injury was to the leg or the arm, so it is from (the measuring device) for the thigh and the upper arm that he would be compared, and the judge would look at the measurement of his thigh’.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنْ أَبِيهِ ظَرِيفِ بْنِ نَاصِحٍ عَنْ رَجُلٍ يُقَالُ لَهُ عَبْدُ اللَّهِ بْنُ أَيُّوبَ قَالَ حَدَّثَنِي أَبُو عَمْرٍو الْمُتَطَبِّبُ قَالَ عَرَضْتُ هَذَا الْكِتَابَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ).
A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Zareyf, from his father Zareyf Bin Nasih, from a man caled Abdullah Bin Ayoub,
(It has been narrated) from Abu Amro Al Mutatabbab who said, ‘I presented the book to Abu Abdullah-asws’.
و عَلِيُّ بْنُ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ عَرَضْتُهُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَقَالَ لِي ارْوُوهُ فَإِنَّهُ صَحِيحٌ ثُمَّ ذَكَرَ مِثْلَهُ .
And Ali Bin Fazzal, from Al Hassan Bin Al Jahm who said,
‘I presented it to Abu Al-Hassan Al-Reza-asws, so he-asws said to me: ‘Report it, for it is correct’. Then he mentioned similar to it’.[317]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ رِفَاعَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ ضَرَبَ رَجُلًا فَنَقَصَ بَعْضُ نَفَسِهِ بِأَيِّ شَيْءٍ يُعْرَفُ ذَلِكَ قَالَ ذَلِكَ بِالسَّاعَاتِ قُلْتُ وَ كَيْفَ بِالسَّاعَاتِ قَالَ فَإِنَّ النَّفَسَ يَطْلُعُ الْفَجْرُ وَ هُوَ فِي الشِّقِّ الْأَيْمَنِ مِنَ الْأَنْفِ فَإِذَا مَضَتِ السَّاعَةُ صَارَ إِلَى الشِّقِّ الْأَيْسَرِ فَتَنْظُرُ مَا بَيْنَ نَفَسِكَ وَ نَفَسِهِ ثُمَّ يُحْتَسَبُ فَيُؤْخَذُ بِحِسَابِ ذَلِكَ مِنْهُ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Rafa’at who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding a man who struck a man, so some of his breathing was deficient. With what thing would that be known?’ He-asws said: ‘By the timing’. I said, ‘And how by the timing?’ He-asws said: ‘At the emergence of dawn, he is breathing, and it is from the right nostril. So when an hour goes by, he (comes to be) breathing by the left nostril. So you would look at what (difference) there is between your breathing, and his breathing. Then it would be reckoned, so he would be taking by that counting from it’.[318]
باب الرَّجُلِ يَضْرِبُ الرَّجُلَ فَيَذْهَبُ سَمْعُهُ وَ بَصَرُهُ وَ عَقْلُهُ
Chapter 32 – The man strikes the man, so his hearing, and his vision, and his intellect goes
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ ضَرَبَ رَجُلًا بِعَمُودِ فُسْطَاطٍ عَلَى رَأْسِهِ ضَرْبَةً وَاحِدَةً فَأَجَافَهُ حَتَّى وَصَلَتِ الضَّرْبَةُ إِلَى الدِّمَاغِ فَذَهَبَ عَقْلُهُ فَقَالَ إِنْ كَانَ الْمَضْرُوبُ لَا يَعْقِلُ مِنْهَا الصَّلَاةَ وَ لَا يَعْقِلُ مَا قَالَ وَ لَا مَا قِيلَ لَهُ فَإِنَّهُ يُنْتَظَرُ بِهِ سَنَةً فَإِنْ مَاتَ فِيمَا بَيْنَهُ وَ بَيْنَ السَّنَةِ أُقِيدَ بِهِ ضَارِبُهُ وَ إِنْ لَمْ يَمُتْ فِيمَا بَيْنَهُ وَ بَيْنَ السَّنَةِ وَ لَمْ يَرْجِعْ إِلَيْهِ عَقْلُهُ أُغْرِمَ ضَارِبُهُ الدِّيَةَ فِي مَالِهِ لِذَهَابِ عَقْلِهِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together, from Ibn Mahboub, from Jameel Bin Salih, from Abu Ubeyda Al Haza’a who said,
‘I asked Abu Ja’far-asws about a man who struck a man with a pole of a tent, upon his head, with one strike. So it pierced him to the extent that it arrived to the brain. So his intellect went’. So he-asws said: ‘If it was that the struck one did not have the intellect for the Prayer, nor any intellect of what he says, nor what is said to him, so he would be awaited with for a year. So if he were to dies in what is between it and the year, his striker would be retaliated with; and if he does not die in what is between it and the year, and his intellect does not return to him, his striker would be fined the (complete) wergild in his wealth, due to the going away of his (victim’s) intellect.
قُلْتُ لَهُ فَمَا تَرَى عَلَيْهِ فِي الشَّجَّةِ شَيْئاً قَالَ لَا لِأَنَّهُ إِنَّمَا ضَرَبَهُ ضَرْبَةً وَاحِدَةً فَجَنَتِ الضَّرْبَةُ جِنَايَتَيْنِ فَأُلْزِمُهُ أَغْلَظَ الْجِنَايَتَيْنِ وَ هِيَ الدِّيَةُ وَ لَوْ كَانَ ضَرَبَهُ ضَرْبَتَيْنِ فَجَنَتِ الضَّرْبَتَانِ جِنَايَتَيْنِ لَأَلْزَمْتُهُ جِنَايَةَ مَا جَنَتَا كَانَتَا مَا كَانَتَا إِلَّا أَنْ يَكُونَ فِيهِمَا الْمَوْتُ فَيُقَادَ بِهِ ضَارِبُهُ [بِوَاحِدَةٍ وَ تُطْرَحَ الْأُخْرَى قَالَ وَ قَالَ] فَإِنْ ضَرَبَهُ ثَلَاثَ ضَرَبَاتٍ وَاحِدَةً بَعْدَ وَاحِدَةٍ فَجَنَيْنَ ثَلَاثَ جِنَايَاتٍ أَلْزَمْتُهُ جِنَايَةَ مَا جَنَتِ الثَّلَاثُ ضَرَبَاتٍ كَائِنَةً مَا كَانَتْ مَا لَمْ يَكُنْ فِيهَا الْمَوْتُ فَيُقَادَ بِهِ ضَارِبُهُ قَالَ وَ قَالَ فَإِنْ ضَرَبَهُ عَشْرَ ضَرَبَاتٍ فَجَنَيْنَ جِنَايَةً وَاحِدَةً أَلْزَمْتُهُ تِلْكَ الْجِنَايَةَ الَّتِي جَنَيْنَهَا الْعَشْرُ ضَرَبَاتٍ [كَائِنَةً مَا كَانَتْ] .
I said to him-asws, ‘So what do you-asws view to be upon him for fracturing something?’ He-asws said: ‘No, because, rather he struck him with one strike. So the one strike committed two crimes. Therefore, it necessitates him the harshest of the two crimes, and it is the (complete) wergild. And had he struck him with two strikes, so the two strikes would have committed two crimes, it would necessitate him one crime, so whatever was it was, except if there happens to be the death in it, so his striker would be retaliated (due to one strike and the other would be dropped). So if he had struck him with three stroked, one after the other, so he would have committed three crimes, it would necessitate him with one crime what the three strikes had committed, as it if was such, for as long as there does not happen to be the death in it, so his striker would be retaliated with. So if he had struck him with ten strike, so it would be the one crime, even it ten strikes had committed, so he will be held for one crime – whatever it may be’.[319]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ ضَرَبَ رَجُلًا بِعَصاً فَذَهَبَ سَمْعُهُ وَ بَصَرُهُ وَ لِسَانُهُ وَ عَقْلُهُ وَ فَرْجُهُ وَ انْقَطَعَ جِمَاعُهُ وَ هُوَ حَيٌّ بِسِتِّ دِيَاتٍ .
Ali Bin Ibrahim, from his father, from Muhammad Bin Khalid Al Barqy, from Hammad Bin Isa, from Ibrahim Bin Umar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws judged regarding a man who struck a man with a stick, so his hearing, and his vision, and his tongue, and his intellect, and his private parts ceased to function and his (ability) to copulate went, but he was alive – (a judgement of) six wergilds’.[320]
[1] Al Kafi – V 7 – The Book of Legal Penalties Ch 51 H 1
[2] Al Kafi – V 7 – The Book of Legal Penalties Ch 51 H 2
[3] Al Kafi – V 7 – The Book of Legal Penalties Ch 51 H 3
[4] Al Kafi – V 7 – The Book of Legal Penalties Ch 51 H 4
[5] Al Kafi – V 7 – The Book of Legal Penalties Ch 52 H 1
[6] Al Kafi – V 7 – The Book of Legal Penalties Ch 52 H 2
[7] Al Kafi – V 7 – The Book of Legal Penalties Ch 52 H 3
[8] Al Kafi – V 7 – The Book of Legal Penalties Ch 52 H 4
[9] Al Kafi – V 7 – The Book of Legal Penalties Ch 53 H 1
[10] Al Kafi – V 7 – The Book of Legal Penalties Ch 53 H 2
[11] Al Kafi – V 7 – The Book of Legal Penalties Ch 54 H 1
[12] Al Kafi – V 7 – The Book of Legal Penalties Ch 54 H 2
[13] Al Kafi – V 7 – The Book of Legal Penalties Ch 54 H 3
[14] Al Kafi – V 7 – The Book of Legal Penalties Ch 54 H 4
[15] Al Kafi – V 7 – The Book of Legal Penalties Ch 54 H 5
[16] Al Kafi – V 7 – The Book of Legal Penalties Ch 54 H 6
[17] Al Kafi – V 7 – The Book of Legal Penalties Ch 55 H 1
[18] Al Kafi – V 7 – The Book of Legal Penalties Ch 55 H 2
[19] Al Kafi – V 7 – The Book of Legal Penalties Ch 56 H 1
[20] Al Kafi – V 7 – The Book of Legal Penalties Ch 56 H 2
[21] Al Kafi – V 7 – The Book of Legal Penalties Ch 57 H 1
[22] Al Kafi – V 7 – The Book of Legal Penalties Ch 57 H 2
[23] Al Kafi – V 7 – The Book of Legal Penalties Ch 57 H 3
[24] Al Kafi – V 7 – The Book of Legal Penalties Ch 57 H 4
[25] Al Kafi – V 7 – The Book of Legal Penalties Ch 58 H 1
[26] Al Kafi – V 7 – The Book of Legal Penalties Ch 59 H 1
[27] Al Kafi – V 7 – The Book of Legal Penalties Ch 59 H 2
[28] Al Kafi – V 7 – The Book of Legal Penalties Ch 60 H 1
[29] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 1
[30] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 2
[31] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 3
[32] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 4
[33] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 5
[34] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 6
[35] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 7
[36] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 8
[37] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 9
[38] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 10
[39] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 11
[40] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 12
[41] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 13
[42] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 14
[43] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 15
[44] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 16
[45] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 17
[46] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 18
[47] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 19
[48] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 20
[49] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 21
[50] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 22
[51] Al Kafi – V 7 – The Book of Legal Penalties Ch 61 H 23
[52] Al Kafi – V 7 – The Book of Legal Penalties Ch 62 H 1
[53] Al Kafi – V 7 – The Book of Legal Penalties Ch 62 H 2
[54] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 1
[55] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 2
[56] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 3
[57] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 4
[58] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 5
[59] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 6
[60] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 7
[61] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 8
[62] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 9
[63] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 10
[64] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 11
[65] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 12
[66] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 13
[67] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 14
[68] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 15
[69] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 16
[70] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 17
[71] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 18
[72] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 19
[73] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 20
[74] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 21
[75] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 22
[76] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 23
[77] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 24
[78] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 25
[79] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 26
[80] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 27
[81] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 28
[82] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 29
[83] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 30
[84] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 31
[85] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 32
[86] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 33
[87] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 34
[88] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 35
[89] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 36
[90] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 37
[91] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 38
[92] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 39
[93] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 40
[94] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 41
[95] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 42
[96] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 43
[97] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 44
[98] Al Kafi – V 7 – The Book of Legal Penalties Ch 63 H 45
[99] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 1
[100] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 2
[101] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 3
[102] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 4
[103] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 5
[104] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 6
[105] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 7
[106] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 8
[107] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 9
[108] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 10
[109] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 11
[110] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 12
[111] Al Kafi – V 7 – The Book of Wergilds Ch 2 H 1
[112] Al Kafi – V 7 – The Book of Wergilds Ch 2 H 2
[113] Al Kafi – V 7 – The Book of Wergilds Ch 2 H 3
[114] Al Kafi – V 7 – The Book of Wergilds Ch 2 H 4
[115] Al Kafi – V 7 – The Book of Wergilds Ch 2 H 5
[116] Al Kafi – V 7 – The Book of Wergilds Ch 2 H 6
[117] Al Kafi – V 7 – The Book of Wergilds Ch 2 H 7
[118] Al Kafi – V 7 – The Book of Wergilds Ch 3 H 1
[119] Al Kafi – V 7 – The Book of Wergilds Ch 3 H 2
[120] Al Kafi – V 7 – The Book of Wergilds Ch 3 H 3
[121] Al Kafi – V 7 – The Book of Wergilds Ch 3 H 4
[122] Al Kafi – V 7 – The Book of Wergilds Ch 4 H 1
[123] Al Kafi – V 7 – The Book of Wergilds Ch 4 H 2
[124] Al Kafi – V 7 – The Book of Wergilds Ch 4 H 3
[125] Al Kafi – V 7 – The Book of Wergilds Ch 4 H 4
[126] Al Kafi – V 7 – The Book of Wergilds Ch 4 H 5
[127] Al Kafi – V 7 – The Book of Wergilds Ch 4 H 6
[128] Al Kafi – V 7 – The Book of Wergilds Ch 4 H 7
[129] Al Kafi – V 7 – The Book of Wergilds Ch 4 H 8
[130] Al Kafi – V 7 – The Book of Wergilds Ch 4 H 9
[131] Al Kafi – V 7 – The Book of Wergilds Ch 4 H 10
[132] Al Kafi – V 7 – The Book of Wergilds Ch 5 H 1
[133] Al Kafi – V 7 – The Book of Wergilds Ch 5 H 2
[134] Al Kafi – V 7 – The Book of Wergilds Ch 5 H 3
[135] Al Kafi – V 7 – The Book of Wergilds Ch 5 H 4
[136] Al Kafi – V 7 – The Book of Wergilds Ch 5 H 5
[137] Al Kafi – V 7 – The Book of Wergilds Ch 5 H 6
[138] Al Kafi – V 7 – The Book of Wergilds Ch 5 H 7
[139] Al Kafi – V 7 – The Book of Wergilds Ch 5 H 8
[140] Al Kafi – V 7 – The Book of Wergilds Ch 5 H 9
[141] Al Kafi – V 7 – The Book of Wergilds Ch 5 H 10
[142] Al Kafi – V 7 – The Book of Wergilds Ch 6 H 1
[143] Al Kafi – V 7 – The Book of Wergilds Ch 6 H 2
[144] Al Kafi – V 7 – The Book of Wergilds Ch 6 H 3
[145] Al Kafi – V 7 – The Book of Wergilds Ch 6 H 4
[146] Al Kafi – V 7 – The Book of Wergilds Ch 6 H 5
[147] Al Kafi – V 7 – The Book of Wergilds Ch 6 H 6
[148] Al Kafi – V 7 – The Book of Wergilds Ch 6 H 7
[149] Al Kafi – V 7 – The Book of Wergilds Ch 6 H 8
[150] Al Kafi – V 7 – The Book of Wergilds Ch 6 H 9
[151] Al Kafi – V 7 – The Book of Wergilds Ch 6 H 10
[152] Al Kafi – V 7 – The Book of Wergilds Ch 7 H 1
[153] Al Kafi – V 7 – The Book of Wergilds Ch 7 H 2
[154] Al Kafi – V 7 – The Book of Wergilds Ch 7 H 3
[155] Al Kafi – V 7 – The Book of Wergilds Ch 8 H 1
[156] Al Kafi – V 7 – The Book of Wergilds Ch 8 H 2
[157] Al Kafi – V 7 – The Book of Wergilds Ch 8 H 3
[158] Al Kafi – V 7 – The Book of Wergilds Ch 9 H 1
[159] Al Kafi – V 7 – The Book of Wergilds Ch 10 H 1
[160] Al Kafi – V 7 – The Book of Wergilds Ch 10 H 2
[161] Al Kafi – V 7 – The Book of Wergilds Ch 10 H 3
[162] Al Kafi – V 7 – The Book of Wergilds Ch 10 H 4
[163] Al Kafi – V 7 – The Book of Wergilds Ch 11 H 1
[164] Al Kafi – V 7 – The Book of Wergilds Ch 11 H 2
[165] Al Kafi – V 7 – The Book of Wergilds Ch 11 H 3
[166] Al Kafi – V 7 – The Book of Wergilds Ch 12 H 1
[167] Al Kafi – V 7 – The Book of Wergilds Ch 12 H 2
[168] Al Kafi – V 7 – The Book of Wergilds Ch 12 H 3
[169] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 1
[170] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 2
[171] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 3
[172] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 4
[173] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 5
[174] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 6
[175] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 7
[176] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 8
[177] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 9
[178] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 10
[179] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 11
[180] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 12
[181] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 13
[182] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 14
[183] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 15
[184] Al Kafi – V 7 – The Book of Wergilds Ch 13 H 16
[185] Al Kafi – V 7 – The Book of Wergilds Ch 14 H 1
[186] Al Kafi – V 7 – The Book of Wergilds Ch 14 H 2
[187] Al Kafi – V 7 – The Book of Wergilds Ch 15 H 1
[188] Al Kafi – V 7 – The Book of Wergilds Ch 16 H 1
[189] Al Kafi – V 7 – The Book of Wergilds Ch 16 H 2
[190] Al Kafi – V 7 – The Book of Wergilds Ch 16 H 3
[191] Al Kafi – V 7 – The Book of Wergilds Ch 17 H 1
[192] Al Kafi – V 7 – The Book of Wergilds Ch 17 H 2
[193] Al Kafi – V 7 – The Book of Wergilds Ch 17 H 3
[194] Al Kafi – V 7 – The Book of Wergilds Ch 17 H 4
[195] Al Kafi – V 7 – The Book of Wergilds Ch 17 H 5
[196] Al Kafi – V 7 – The Book of Wergilds Ch 18 H 1
[197] Al Kafi – V 7 – The Book of Wergilds Ch 18 H 2
[198] Al Kafi – V 7 – The Book of Wergilds Ch 18 H 3
[199] Al Kafi – V 7 – The Book of Wergilds Ch 18 H 4
[200] Al Kafi – V 7 – The Book of Wergilds Ch 18 H 5
[201] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 1
[202] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 2
[203] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 3
[204] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 4
[205] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 5
[206] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 6
[207] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 7
[208] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 8
[209] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 9
[210] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 10
[211] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 11
[212] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 12
[213] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 13
[214] Al Kafi – V 7 – The Book of Wergilds Ch 19 H 14
[215] Al Kafi – V 7 – The Book of Wergilds Ch 20 H 1
[216] Al Kafi – V 7 – The Book of Wergilds Ch 20 H 2
[217] Al Kafi – V 7 – The Book of Wergilds Ch 20 H 3
[218] Al Kafi – V 7 – The Book of Wergilds Ch 21 H 1
[219] Al Kafi – V 7 – The Book of Wergilds Ch 22 H 1
[220] Al Kafi – V 7 – The Book of Wergilds Ch 22 H 2
[221] Al Kafi – V 7 – The Book of Wergilds Ch 22 H 3
[222] Al Kafi – V 7 – The Book of Wergilds Ch 22 H 4
[223] Al Kafi – V 7 – The Book of Wergilds Ch 22 H 5
[224] Al Kafi – V 7 – The Book of Wergilds Ch 22 H 6
[225] Al Kafi – V 7 – The Book of Wergilds Ch 22 H 7
[226] Al Kafi – V 7 – The Book of Wergilds Ch 22 H 8
[227] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 1
[228] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 2
[229] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 3
[230] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 4
[231] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 5
[232] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 6
[233] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 7
[234] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 8
[235] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 9
[236] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 10
[237] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 11
[238] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 12
[239] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 13
[240] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 13
[241] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 15
[242] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 16
[243] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 17
[244] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 18
[245] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 19
[246] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 20
[247] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 21
[248] Al Kafi – V 7 – The Book of Wergilds Ch 24 H 1
[249] Al Kafi – V 7 – The Book of Wergilds Ch 24 H 2
[250] Al Kafi – V 7 – The Book of Wergilds Ch 24 H 3
[251] Al Kafi – V 7 – The Book of Wergilds Ch 24 H 4
[252] Al Kafi – V 7 – The Book of Wergilds Ch 24 H 5
[253] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 1
[254] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 2
[255] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 3
[256] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 4
[257] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 5
[258] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 6
[259] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 7
[260] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 8
[261] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 9
[262] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 10
[263] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 11
[264] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 12
[265] Al Kafi – V 7 – The Book of Wergilds Ch 25 H 12
[266] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 1
[267] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 2
[268] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 3
[269] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 4
[270] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 5
[271] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 6
[272] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 7
[273] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 8
[274] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 9
[275] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 10
[276] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 11
[277] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 12
[278] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 13
[279] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 14
[280] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 15
[281] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 16
[282] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 17
[283] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 18
[284] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 19
[285] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 20
[286] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 21
[287] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 22
[288] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 23
[289] Al Kafi – V 7 – The Book of Wergilds Ch 26 H 24
[290] Al Kafi – V 7 – The Book of Wergilds Ch 27 H 1
[291] Al Kafi – V 7 – The Book of Wergilds Ch 28 H 1
[292] Al Kafi – V 7 – The Book of Wergilds Ch 29 H 1
[293] Al Kafi – V 7 – The Book of Wergilds Ch 29 H 2
[294] Al Kafi – V 7 – The Book of Wergilds Ch 29 H 3
[295] Al Kafi – V 7 – The Book of Wergilds Ch 29 H 4
[296] Al Kafi – V 7 – The Book of Wergilds Ch 29 H 5
[297] Al Kafi – V 7 – The Book of Wergilds Ch 29 H 6
[298] Al Kafi – V 7 – The Book of Wergilds Ch 29 H 7
[299] Al Kafi – V 7 – The Book of Wergilds Ch 29 H 8
[300] Al Kafi – V 7 – The Book of Wergilds Ch 30 H 1
[301] Al Kafi – V 7 – The Book of Wergilds Ch 30 H 2
[302] Al Kafi – V 7 – The Book of Wergilds Ch 30 H 3
[303] Al Kafi – V 7 – The Book of Wergilds Ch 30 H 4
[304] Al Kafi – V 7 – The Book of Wergilds Ch 30 H 5
[305] Al Kafi – V 7 – The Book of Wergilds Ch 30 H 6
[306] Al Kafi – V 7 – The Book of Wergilds Ch 30 H 7
[307] Al Kafi – V 7 – The Book of Wergilds Ch 30 H 8
[308] Al Kafi – V 7 – The Book of Wergilds Ch 30 H 9
[309] Al Kafi – V 7 – The Book of Wergilds Ch 31 H 1
[310] Al Kafi – V 7 – The Book of Wergilds Ch 31 H 2
[311] Al Kafi – V 7 – The Book of Wergilds Ch 31 H 3
[312] Al Kafi – V 7 – The Book of Wergilds Ch 31 H 4
[313] Al Kafi – V 7 – The Book of Wergilds Ch 31 H 5
[314] Al Kafi – V 7 – The Book of Wergilds Ch 31 H 6
[315] Al Kafi – V 7 – The Book of Wergilds Ch 31 H 7
[316] Al Kafi – V 7 – The Book of Wergilds Ch 31 H 8
[317] Al Kafi – V 7 – The Book of Wergilds Ch 31 H 9
[318] Al Kafi – V 7 – The Book of Wergilds Ch 31 H 10
[319] Al Kafi – V 7 – The Book of Wergilds Ch 32 H 1
[320] Al Kafi – V 7 – The Book of Wergilds Ch 32 H 2