AL-KAFI VOLUME 7 Part 5

الكافي

AL-KAFI

ج 7

Volume 7

Part 5 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 

AL-KAFI VOLUME 7 Part 5

Chapter 33 – Another Chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ فَقَأَ عَيْنَيْ رَجُلٍ وَ قَطَعَ أُذُنَيْهِ ثُمَّ قَتَلَهُ فَقَالَ إِنْ كَانَ فَرَّقَ بَيْنَ ذَلِكَ اقْتُصَّ مِنْهُ ثُمَّ يُقْتَلُ وَ إِنْ كَانَ ضَرَبَهُ ضَرْبَةً وَاحِدَةً ضُرِبَتْ عُنُقُهُ وَ لَمْ يُقْتَصَّ مِنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from Muhammad Bin Qays,

(It has been narrated) from one of the two (5^th or 5^th Imam^-asws) regarding a man who blinded an eye of a man and cut-off his ear, then killed him. So he^-asws said: ‘If there was a separation between that (different times), he would be retaliated from, then he would be killed. And if he had struck him with one strike, his neck would be struck, and he would not be retaliated from’.[1]

باب دِيَةِ الْجِرَاحَاتِ وَ الشِّجَاجِ

Chapter 34 – Wergild for the injuries and the fractures

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَضَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي الْمَأْمُومَةِ ثُلُثَ الدِّيَةِ وَ فِي الْمُنَقِّلَةِ خَمْسَ عَشْرَةَ مِنَ الْإِبِلِ وَ فِي الْمُوضِحَةِ خَمْساً مِنَ الْإِبِلِ وَ فِي الدَّامِيَةِ بَعِيراً وَ فِي الْبَاضِعَةِ بَعِيرَيْنِ وَ قَضَى فِي الْمُتَلَاحِمَةِ ثَلَاثَةَ أَبْعِرَةٍ وَ قَضَى فِي السِّمْحَاقِ أَرْبَعَةً مِنَ الْإِبِلِ .

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

(It has been narrated) from Abu Abdullah^-asws havind said: ‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww judged regarding Al-Mamouma (the skull fracture reaching the brain) for it being a third of the wergild; and regarding Al Munqala (bone displacing injury) for it being fifteen from the camels; and regarding Al-Mowziha (bone exposing injury) for it being five from the camels; and regarding Al-Damiya (bloody injury) for it being one camel; and regarding Al-Baziya (flesh exposing injury) for it being two camels. And he^-saww judged regarding Al-Mutalahima (flesh injury) for it being three camels, and judged regarding Al-Simhak (injury reaching the bone) for it being four from the camels’.[2]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَا سَأَلْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الشَّجَّةِ الْمَأْمُومَةِ فَقَالَ فِيهَا ثُلُثُ الدِّيَةِ وَ فِي الْجَائِفَةِ ثُلُثُ الدِّيَةِ وَ فِي الْمُوضِحَةِ خَمْسٌ مِنَ الْإِبِلِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany, and Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Al Mufazzal Bin Salih, from Zayd Al Shahham who both said,

‘We both asked Abu Abdullah^-asws about the Al-Mamouma fracture (the head fracture reaching the brain). So he^-asws said: ‘Regarding it is a third of the wergild, and regarding Al-Jaifa (skull injury reaching the inside of the brain) is a third of the wergild, and regarding Al-Mowziha (bone exposing injury) is five from the camels’.[3]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْمُوضِحَةِ خَمْسٌ مِنَ الْإِبِلِ وَ فِي السِّمْحَاقِ أَرْبَعٌ مِنَ الْإِبِلِ وَ الْبَاضِعَةِ ثَلَاثٌ مِنَ الْإِبِلِ وَ الْمَأْمُومَةِ ثَلَاثٌ وَ ثَلَاثُونَ مِنَ الْإِبِلِ وَ الْجَائِفَةِ ثَلَاثٌ وَ ثَلَاثُونَ مِنَ الْإِبِلِ وَ الْمُنَقِّلَةِ خَمْسَ عَشْرَةَ مِنَ الْإِبِلِ .

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 Al-Mowziha (bone exposing injury) is five from the camels, and regarding Al-Simhak (injury reaching the bone) is four from the camels; and Al-Bazia (flesh exposing injury) is three from the camels; and Al-Mamouma (the skull fracture reaching the brain) is thirty three from the camels; and Al-Jaifa (skull injury reaching the inside of the brain) is thirty three from the camels; and Al-Munqala (bone displacing injury) is fifteen from the camels’.[4]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ الثَّوْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُوضِحَةِ فِي الرَّأْسِ كَمَا هِيَ فِي الْوَجْهِ فَقَالَ الْمُوضِحَةُ وَ الشِّجَاجُ فِي الْوَجْهِ وَ الرَّأْسِ سَوَاءٌ فِي الدِّيَةِ لِأَنَّ الْوَجْهَ مِنَ الرَّأْسِ وَ لَيْسَ الْجِرَاحَاتُ فِي الْجَسَدِ كَمَا هِيَ فِي الرَّأْسِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Hassan Bin Salih Al Sowry,

(The narrator) says, ‘I asked Abu Abdullah^-asws about Al-Mowziha (bone exposing injury) is like what is in the face. So he^-asws said: ‘The bone-exposing injury, and the fracture in the face and the head are equal regarding the wergild, because the face is from the head, and there is none from the injuries in the body like it is in the head’.[5]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) وَ عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ قَالَ عَرَضْتُ الْكِتَابَ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) فَقَالَ هُوَ صَحِيحٌ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي دِيَةِ جِرَاحَاتِ الْأَعْضَاءِ كُلِّهَا فِي الرَّأْسِ وَ الْوَجْهِ وَ سَائِرِ الْجَسَدِ مِنَ السَّمْعِ وَ الْبَصَرِ وَ الصَّوْتِ وَ الْعَقْلِ وَ الْيَدَيْنِ وَ الرِّجْلَيْنِ فِي الْقَطْعِ وَ الْكَسْرِ وَ الصَّدْعِ وَ الْبَطِّ وَ الْمُوضِحَةِ وَ الدَّامِيَةِ وَ نَقْلِ الْعِظَامِ وَ النَّاقِبَةِ يَكُونُ فِي شَيْ‏ءٍ مِنْ ذَلِكَ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Hassan^-asws, and from him, from his father, from Ibn Fazzal who said,

‘I presented the book to Ali^-asws Bin Al-Hassan^-asws, so he^-asws said: ‘It is correct. Amir Al-Momineen^-asws judged regarding wergild for the injuries of the limbs, all of them, in the head and the face and the rest of the body, from the hearing and the vision and the voice, and the intellect and the two hands and the two feet, regarding the cutting and the breaking and the dysfunction, and the tear, and the bone-exposing injury, and the bloody, and displacement of the bones, and the piercing, which happen to be regarding something from that.

فَمَا كَانَ مِنْ عَظْمٍ كُسِرَ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ وَ لَمْ يُنَقَّلْ مِنْهُ عِظَامٌ فَإِنَّ دِيَتَهُ مَعْلُومَةٌ فَإِنْ أُوضِحَ وَ لَمْ يُنَقَّلْ مِنْهُ عِظَامٌ فَدِيَةُ كَسْرِهِ وَ دِيَةُ مُوضِحَتِهِ فَإِنَّ دِيَةَ كُلِّ عَظْمٍ كُسِرَ مَعْلُومٌ دِيَتُهُ وَ نَقْلُ عِظَامِهِ نِصْفُ دِيَةِ كَسْرِهِ وَ دِيَةُ مُوضِحَتِهِ رُبُعُ دِيَةِ كَسْرِهِ فَمَا وَارَتِ الثِّيَابُ غَيْرَ قَصَبَتَيِ السَّاعِدِ وَ الْإِصْبَعِ وَ فِي قَرْحَةٍ لَا تَبْرَأُ ثُلُثُ دِيَةِ ذَلِكَ الْعَظْمِ الَّذِي هُوَ فِيهِ

So whatever was from the bones which were broken, which are set by the splints and there is no displacement of the bone, so its wergild is known. So if it were exposed and the bone was not broken from it, so its wergild is its breaking, and wergild of exposure, for a wergild of every broken bone is known; and for the displacement of his bone is half the wergild of breaking it; and for the exposure is a quarter of the wergild for breaking it. So whatever is covered by the (wearing of) the clothes, apart from the two forearms and the fingers, and regarding a blister which is not cured, is a third of the wergild of that bone in which it is in.

وَ أَفْتَى فِي النَّافِذَةِ إِذَا أُنْفِذَتْ مِنْ رُمْحٍ أَوْ خَنْجَرٍ فِي شَيْ‏ءٍ مِنَ الرَّجُلِ فِي أَطْرَافِهِ فَدِيَتُهَا عُشْرُ دِيَةِ الرَّجُلِ مِائَةُ دِينَارٍ .

And he^-asws issued a Verdict regarding the piercing when it is pierced from a spear, or a knife, in something from the leg in its surrounding, so its wergild is a tenth of the wergild of the leg, being of one hundred Dinars’.[6]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَضَى فِي الدَّامِيَةِ بَعِيراً وَ فِي الْبَاضِعَةِ بَعِيرَيْنِ وَ فِي الْمُتَلَاحِمَةِ ثَلَاثَةَ أَبْعِرَةٍ وَ فِي السِّمْحَاقِ أَرْبَعَةَ أَبْعِرَةٍ .

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

(It has been narrated) from Abu Abdullah^-asws that Rasool-Allah^-saww judged regarding Al-Damiya (bloody injury) with one camel, and regarding Al-Bazia (flesh exposing injury) with two camels; and regarding Al-Mutalahima (flesh injury) being three camels, and regarding Al-Simhak (injury reaching the bone) being four camels’.[7]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي الْجُرُوحِ فِي الْأَصَابِعِ إِذَا أُوضِحَ الْعَظْمُ عُشْرَ دِيَةِ الْإِصْبَعِ إِذَا لَمْ يُرِدِ الْمَجْرُوحُ أَنْ يَقْتَصَّ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Is’haq Bin Ammar,

Abu Abdullah^-asws has said: ‘Amir Al-Momineen^-asws judged regarding the injuries in the fingers when the bones are exposed, is a tenth of the wergild of the finger, when the injured one does not intend that he retaliates’.[8]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ شَجَّ رَجُلًا مُوضِحَةً ثُمَّ يَطْلُبُ فِيهَا فَوَهَبَهَا لَهُ ثُمَّ انْتَفَضَتْ بِهِ فَقَتَلَتْهُ فَقَالَ هُوَ ضَامِنٌ لِلدِّيَةِ إِلَّا قِيمَةَ الْمُوضِحَةِ لِأَنَّهُ وَهَبَهَا لَهُ وَ لَمْ يَهَبِ النَّفْسَ وَ فِي السِّمْحَاقِ وَ هِيَ الَّتِي دُونَ الْمُوضِحَةِ خَمْسُمِائَةِ دِرْهَمٍ وَ فِيهَا إِذَا كَانَتْ فِي الْوَجْهِ ضِعْفُ الدِّيَةِ عَلَى قَدْرِ الشَّيْنِ وَ فِي الْمَأْمُومَةِ ثُلُثُ الدِّيَةِ وَ هِيَ الَّتِي قَدْ نَفَذَتْ وَ لَمْ تَصِلْ إِلَى الْجَوْفِ فَهِيَ فِيمَا بَيْنَهُمَا وَ فِي الْجَائِفَةِ ثُلُثُ الدِّيَةِ وَ هِيَ الَّتِي قَدْ بَلَغَتْ جَوْفَ الدِّمَاغِ وَ فِي الْمُنَقِّلَةِ خَمْسَ عَشْرَةَ مِنَ الْإِبِلِ وَ هِيَ الَّتِي قَدْ صَارَتْ قَرْحَةً تَنَقَّلُ مِنْهَا الْعِظَامُ .

Ali Bin Ibrahim, from his father, from one of his comapnions, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws regarding a man who fractured a man exposing his bone. Then he sought (forgiveness) so he gifted it to him. Then it (injury) worsened, so it killed him. So he^-asws said: ‘He is responsible for the wergild except for the price of the bone exposed, because he had gifted it to him, and he had not gifted the self; and regarding the cut which reaches the bone, and it is less than the exposure, being of five hundred Dirhams, and with regards to it when it was in the face, it would be double the wergild upon the measurement of the shame (it caused); and regarding the skull fracture being a third of the wergild, and it is which had been plunged in and did not reach to the middle, so it is regarding what is between the two; and regarding the piercing of the hole is a third of the wergild, and it is which had reached the middle of the brain; and regarding the bone displacement being fifteen from the camels, and it is which had become a blister, the bone being displaced from it’.[9]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الذِّرَاعِ إِذَا ضُرِبَ فَانْكَسَرَ مِنْهُ الزَّنْدُ قَالَ فَقَالَ إِذَا يَبِسَتْ مِنْهُ الْكَفُّ فَشَلَّتْ أَصَابِعُ الْكَفِّ كُلُّهَا فَإِنَّ فِيهَا ثُلُثَيِ الدِّيَةِ دِيَةِ الْيَدِ قَالَ وَ إِنْ شَلَّتْ بَعْضُ الْأَصَابِعِ وَ بَقِيَ بَعْضٌ فَإِنَّ فِي كُلِّ إِصْبَعٍ شَلَّتْ ثُلُثَيْ دِيَتِهَا قَالَ وَ كَذَلِكَ الْحُكْمُ فِي السَّاقِ وَ الْقَدَمِ إِذَا شَلَّتْ أَصَابِعُ الْقَدَمِ .

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 Al Fuzayl Bin Yasaar who said,

‘I asked Abu Abdullah^-asws about the upper-arms when it is hit, so the wrist breaks from it. So he^-asws said: ‘If the palm is dried up from it, so the fingers of the palm are paralysed, all of them, so regarding it is two-thirds of the wergild of the hand. And if some of the fingers are paralysed, and some remain (healthy), so with regards to each of the paralysed finger is two-thirds of its wergild. And like that is the judgement regarding the leg, and the feet, when the toes of the feet are paralysed’.[10]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْإِصْبَعِ عُشْرُ الدِّيَةِ إِذَا قُطِعَتْ مِنْ أَصْلِهَا أَوْ شَلَّتْ

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 regard the fingers being a tenth of the wergild when they are cut off from their roots, or paralysed’.

قَالَ وَ سَأَلْتُهُ عَنِ الْأَصَابِعِ أَ سَوَاءٌ هُنَّ فِي الدِّيَةِ قَالَ نَعَمْ

He (the narrator) said, ‘And I asked him^-asws about the fingers, are these equal regarding the wergild?’ He^-asws said: ‘Yes’.

قَالَ وَ سَأَلْتُهُ عَنِ الْأَسْنَانِ فَقَالَ دِيَتُهُنَّ سَوَاءٌ .

He (the narrator) said, ‘And I asked him^-asws about the teeth, so he^-asws said: ‘Their wergild is the same’.[11]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَصَابِعُ الْيَدَيْنِ وَ الرِّجْلَيْنِ سَوَاءٌ فِي الدِّيَةِ فِي كُلِّ إِصْبَعٍ عَشْرٌ مِنَ الْإِبِلِ وَ فِي الظُّفُرِ خَمْسَةُ دَنَانِيرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The fingers of the two hands and the (toes of) the two legs are equal regarding the wergild. Regarding each finger is ten from the camels; and regarding the nail is five Dinars’.[12]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنِ الْأَصَمِّ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي النَّاقِلَةِ يَكُونُ فِي الْعُضْوِ ثُلُثَ دِيَةِ ذَلِكَ الْعُضْوِ .

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 having said: ‘Amir Al-Momineen^-asws judged regarding the displacement which happens to be in the bone, being a third of the wergild of that bone’.[13]

باب تَفْسِيرِ الْجِرَاحَاتِ وَ الشِّجَاجِ

Chapter 35 – Classification of the injuries and the fractures

أَوَّلُهَا تُسَمَّى الْحَارِصَةَ وَ هِيَ الَّتِي تَخْدِشُ وَ لَا تُجْرِي الدَّمَ

The first to be named is Al-Harisa – and it is which scratches and the blood does not flow.

ثُمَّ الدَّامِيَةَ وَ هِيَ الَّتِي يَسِيلُ مِنْهَا الدَّمُ

Then it is Al-Daima – and it is from which the blood flows.

ثُمَّ الْبَاضِعَةَ وَ هِيَ الَّتِي تَبْضَعُ اللَّحْمَ وَ تَقْطَعُهُ

Then Al-Bazi’a – and it is which exposes the flesh and cuts it.

ثُمَّ الْمُتَلَاحِمَةَ وَ هِيَ الَّتِي تَبْلُغُ فِي اللَّحْمِ

Then it is Al-Mutalahima – and it is which reaches into the flesh.

ثُمَّ السِّمْحَاقَ وَ هِيَ الَّتِي تَبْلُغُ الْعَظْمَ وَ السِّمْحَاقُ جِلْدَةٌ رَقِيقَةٌ عَلَى الْعَظْمِ

Then it is Al-Samhaak – and it is which reaches the bone; and Al-Samhaak (reaching) the thin outer lining upon the bone.

ثُمَّ الْمُوضِحَةَ وَ هِيَ الَّتِي تُوضِحُ الْعَظْمَ

The Al-Mowziha – and it is which exposes the bone.

ثُمَّ الْهَاشِمَةَ وَ هِيَ الَّتِي تَهْشِمُ الْعَظْمَ

Then Al-Hashima – and it is which shatters the bone.

ثُمَّ الْمُنَقِّلَةَ وَ هِيَ الَّتِي تُنَقِّلُ الْعِظَامَ مِنَ الْمَوْضِعِ الَّذِي خَلَقَهُ اللَّهُ

The Al-Munqala – And it is which displaces the bone from the place which Allah^-azwj had Created it to be in.

ثُمَّ الْآمَّةَ وَ الْمَأْمُومَةَ وَ هِيَ الَّتِي تَبْلُغُ أُمَّ الدِّمَاغِ

Then Al-Ammat and Al-Mamouna – and it is which reaches the top of the brain.

ثُمَّ الْجَائِفَةَ وَ هِيَ الَّتِي تَصِيرُ فِي جَوْفِ الدِّمَاغِ .

Then Al-Ja’ifa – and it is which arrives to the inside of the brain.

باب الْخِلْقَةِ الَّتِي تُقْسَمُ عَلَيْهِ الدِّيَةُ فِي الْأَسْنَانِ وَ الْأَصَابِعِ

Chapter 36 – The creation upon which the wergild is distributed, regarding the teeth and the fingers

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زِيَادِ بْنِ سُوقَةَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَصْلَحَكَ اللَّهُ إِنَّ بَعْضَ النَّاسِ فِي فِيهِ اثْنَانِ وَ ثَلَاثُونَ سِنّاً وَ بَعْضُهُمْ لَهُمْ ثَمَانِيَةٌ وَ عِشْرُونَ سِنّاً فَعَلَى كَمْ تُقْسَمُ دِيَةُ الْأَسْنَانِ فَقَالَ الْخِلْقَةُ إِنَّمَا هِيَ ثَمَانِيَةٌ وَ عِشْرُونَ سِنّاً اثْنَتَا عَشَرَ فِي مَقَادِيمِ الْفَمِ وَ سِتَّةَ عَشَرَ سِنّاً فِي مَوَاخِيرِهِ فَعَلَى هَذَا قُسِمَتْ دِيَةُ الْأَسْنَانِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Hishan Bin Salim, from Ziyad Bin Sowqat, from Al Hakam Bin Uteyba who said,

‘I said to Abu Ja’far^-asws, ‘May Allah^-azwj Keep you^-asws well! Some of the people have thirty-two teeth in their mouths, and for some of them are twenty eight teeth. So, upon how much would be the distribution of wergild of the teeth?’ So, he^-asws said: ‘The creation, rather, it is of twenty-eight teeth – twelve in the front of the mouth, and sixteen at the end of it. So, it is upon this that the wergild of the teeth would be distributed.

فَدِيَةُ كُلِّ سِنٍّ مِنَ الْمَقَادِيمِ إِذَا كُسِرَتْ حَتَّى يَذْهَبَ خَمْسُمِائَةِ دِرْهَمٍ فَدِيَتُهَا كُلُّهَا سِتَّةُ آلَافِ دِرْهَمٍ وَ فِي كُلِّ سِنٍّ مِنَ الْمَوَاخِيرِ إِذَا كُسِرَتْ حَتَّى يَذْهَبَ فَإِنَّ دِيَتَهَا مِائَتَانِ وَ خَمْسُونَ دِرْهَماً وَ هِيَ سِتَّةَ عَشَرَ سِنّاً فَدِيَتُهَا كُلُّهَا أَرْبَعَةُ آلَافِ دِرْهَمٍ فَجَمِيعُ دِيَةِ الْمَقَادِيمِ وَ الْمَوَاخِيرِ مِنَ الْأَسْنَانِ عَشَرَةُ آلَافِ دِرْهَمٍ وَ إِنَّمَا وُضِعَتِ الدِّيَةُ عَلَى هَذَا فَمَا زَادَ عَلَى ثَمَانِيَةٍ وَ عِشْرِينَ سِنّاً فَلَا دِيَةَ لَهُ وَ مَا نَقَصَ فَلَا دِيَةَ لَهُ هَكَذَا وَجَدْنَاهُ فِي كِتَابِ عَلِيٍّ ( عليه السلام )

Ransom of every tooth from the front, when it breaks until it is gone, is of five hundred Dirhams, the ransom of all of these being six thousand Dirhams. And regarding every tooth from the back when it breaks until it is gone, so its wergild is two hundred and fifty Dirhams, and these are sixteen teeth, all of it being four thousand Dirhams. So, the entire wergild of the front and the back from the teeth is of ten thousand Dirhams. But rather, the wergild would be placed upon this, so whatever increased upon twenty-eight teeth, so there is no wergild for it, and whatever is deficient, so there is no wergild for it. This is how we^-asws found it to be in the Book of Ali^-asws

قَالَ فَقَالَ الْحَكَمُ فَقُلْتُ إِنَّ الدِّيَاتِ إِنَّمَا كَانَتْ تُؤْخَذُ قَبْلَ الْيَوْمِ مِنَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ قَالَ فَقَالَ إِنَّمَا كَانَ ذَلِكَ فِي الْبَوَادِي قَبْلَ الْإِسْلَامِ فَلَمَّا ظَهَرَ الْإِسْلَامُ وَ كَثُرَتِ الْوَرِقُ فِي النَّاسِ قَسَمَهَا أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَلَى الْوَرِقِ

He (the narrator) said, ‘So Al-Hakam said, ‘So I said, ‘But rather, the wergilds used to be taken before today, from the camels, and the cows, and the sheep’. So he^-asws said: ‘But rather that used to be in the villages, before Al-Islam. So when Al-Islam appeared, and the currency became abundant among the people, so Amir Al-Momineen^-asws named it upon the currency’.

قَالَ الْحَكَمُ فَقُلْتُ لَهُ أَ رَأَيْتَ مَنْ كَانَ الْيَوْمَ مِنْ أَهْلِ الْبَوَادِي مَا الَّذِي يُؤْخَذُ مِنْهُمْ فِي الدِّيَةِ الْيَوْمَ إِبِلٌ أَوْ وَرِقٌ قَالَ فَقَالَ الْإِبِلُ الْيَوْمَ مِثْلُ الْوَرِقِ بَلْ هِيَ أَفْضَلُ مِنَ الْوَرِقِ فِي الدِّيَةِ إِنَّهُمْ كَانُوا يَأْخُذُونَ مِنْهُمْ فِي الدِّيَةِ الْخَطَإِ مِائَةً مِنَ الْإِبِلِ يُحْسَبُ بِكُلِّ بَعِيرٍ مِائَةُ دِرْهَمٍ فَذَلِكَ عَشَرَةُ آلَافِ دِرْهَمٍ قُلْتُ لَهُ فَمَا أَسْنَانُ الْمِائَةِ بَعِيرٍ قَالَ فَقَالَ مَا حَالَ عَلَيْهِ الْحَوْلُ ذُكْرَانٌ كُلُّهَا .

Al-Hakam said, ‘So I said to him^-asws, ‘What is your^-asws view of the one who was from the people of the villages today. What is that which would be taken from him regarding the wergild today, camels or currency?’ So he^-asws said: ‘The camels, today are like the currency. But it is preferable than the currency regarding the wergild. It used to be taken from them, regarding the wergild of the erroneous (killing), one hundred from the camels by the reckoning of every camel being one hundred Dirhams. So that is ten thousand Dirhams’. I said to him^-asws, ‘So what are the ages of the one hundred camels?’ So he^-asws said: ‘Whatever a year has passed upon, males, all of them’.[14]

ابْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زِيَادِ بْنِ سُوقَةَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ أَصَابِعِ الْيَدَيْنِ وَ أَصَابِعِ الرِّجْلَيْنِ أَ رَأَيْتَ مَا زَادَ فِيهَا عَلَى عَشْرِ أَصَابِعَ أَوْ نَقَصَ مِنْ عَشَرَةٍ فِيهَا دِيَةٌ قَالَ فَقَالَ لِي يَا حَكَمُ الْخِلْقَةُ الَّتِي قُسِمَتْ عَلَيْهَا الدِّيَةُ عَشَرَةُ أَصَابِعَ فِي الْيَدَيْنِ فَمَا زَادَ أَوْ نَقَصَ فَلَا دِيَةَ لَهُ وَ عَشَرَةُ أَصَابِعَ فِي الرِّجْلَيْنِ فَمَا زَادَ أَوْ نَقَصَ فَلَا دِيَةَ لَهُ وَ فِي كُلِّ إِصْبَعٍ مِنْ أَصَابِعِ الْيَدَيْنِ أَلْفُ دِرْهَمٍ وَ فِي كُلِّ إِصْبَعٍ مِنْ أَصَابِعِ الرِّجْلَيْنِ أَلْفُ دِرْهَمٍ وَ كُلُّ مَا كَانَ مِنْ شَلَلٍ فَهُوَ عَلَى الثُّلُثِ مِنْ دِيَةِ الصِّحَاحِ .

Ibn Mahboub, from Hisham Bin Salim, from Ziyad Bin Sowqat, from Al Hakam Bin Uteyba who said,

‘I asked Abu Ja’far^-asws about fingers of the two hands, and toes of the two feet, ‘What is your^-asws view with regards to these, upon ten fingers, or deficient from ten, regarding wergild?’ So he^-asws said to me: ‘O Hakam! The creation upon which the wergild is to be distributed is ten fingers in the two hands. So whatever is additional or deficient, so there is no wergild for it; and ten toes in the two feet, so whatever was additional or deficient, so there is no wergild for it; and regarding every finger from the fingers of the two hands, is a thousand Dirhams; and regarding every toe from the toes of the two feet, is a thousand Dirhams; and regarding everything what was from the paralysed, so it is upon the third from the wergild of the healthy’.[15]

باب آخَرُ

Chapter 37 – Another chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ وَ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ جَمِيعاً قَالَا عَرَضْنَا كِتَابَ الْفَرَائِضِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَقَالَ هُوَ صَحِيحٌ .

Ali Bin Ibrahim, from his father, from Ibn Fazal and Muhammad Bin Isa, from Yunus, both together said,

‘We presented a book of the Obligations, from Amir Al-Momineen^-asws to Abu Al-Hassan Al-Reza^-asws, so he^-asws said: ‘It is correct’.[16]

وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنْ أَبِيهِ ظَرِيفِ بْنِ نَاصِحٍ قَالَ حَدَّثَنِي رَجُلٌ يُقَالُ لَهُ عَبْدُ اللَّهِ بْنُ أَيُّوبَ قَالَ حَدَّثَنِي أَبُو عَمْرٍو الْمُتَطَبِّبُ قَالَ عَرَضْتُهُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَفْتَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَكَتَبَ النَّاسُ فُتْيَاهُ وَ كَتَبَ بِهِ أَمِيرُ الْمُؤْمِنِينَ إِلَى أُمَرَائِهِ وَ رُءُوسِ أَجْنَادِهِ

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin zareyf, from his father Zareyf Bin Nasih, from a man called Abdullah Bin Ayoubm from Abu Amro Al Mutatabbab who said,

‘I presented it (book of Obligations from Amir Al-Momineen^-asws) to Abu Abdullah^-asws. He^-asws said: ‘Amir Al-Momineen^-asws issued Verdicts, so the people wrote down his^-asws Verdicts, and (what) Amir Al-Momineen^-asws wrote to his governors, and the heads of his^-asws battalions.

فَمِمَّا كَانَ فِيهِ إِنْ أُصِيبَ شَفْرُ الْعَيْنِ الْأَعْلَى فَشُتِرَفَدِيَتُهُ ثُلُثُ دِيَةِ الْعَيْنِ مِائَةُ دِينَارٍ وَ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ إِنْ أُصِيبَ شَفْرُ الْعَيْنِ الْأَسْفَلُ فَشُتِرَ فَدِيَتُهُ نِصْفُ دِيَةِ الْعَيْنِ مِائَةُ دِينَارٍ وَ خَمْسُونَ دِينَاراً وَ إِنْ أُصِيبَ الْحَاجِبُ فَذَهَبَ شَعْرُهُ كُلُّهُ فَدِيَتُهُ نِصْفُ دِيَةِ الْعَيْنِ مِائَتَا دِينَارٍ وَ خَمْسُونَ دِينَاراً فَمَا أُصِيبَ مِنْهُ فَعَلَى حِسَابِ ذَلِكَ

So from what was in it – If an upper eyelid is hit, so it tears, its wergild is a third of the wergild of the eye, being one hundred and sixty-six and two-third Dinars. And if the lower eyelid is hit, so it tears, its wergild is half the wergild of the eye, being one hundred and fifty Dinars. And if the eyebrow is hit and all of its hair is gone, so its wergild is half the wergild of the eye, being two hundred and fifty Dinars. So whatever is hit from it, so it is based upon the accounting of that.

الْأَنْفُ فَإِنْ قُطِعَ رَوْثَةُ الْأَنْفِ وَ هِيَ طَرَفُهُ فَدِيَتُهُ خَمْسُمِائَةِ دِينَارٍ إِنْ أُنْفِذَتْ فِيهِ نَافِذَةٌ لَا تَنْسَدُّ بِسَهْمٍ أَوْ رُمْحٍ فَدِيَتُهُ ثَلَاثُمِائَةِ دِينَارٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ إِنْ كَانَتْ نَافِذَةٌ فَبَرَأَتْ وَ الْتَأَمَتْ فَدِيَتُهَا خُمُسُ دِيَةِ رَوْثَةِ الْأَنْفِ مِائَةُ دِينَارٍ فَمَا أُصِيبَ مِنْهُ فَعَلَى حِسَابِ ذَلِكَ

The nose – So if the side of the nose is cut, and it is its edge, so its wergild is five hundred Dinars. If it has been pierced by a piercing by an arrow or a spear, and does not close, so its wergild is of three hundred and thirty-three and a third Dinar; and it was pierced, so it was cured and was complete, so its wergild is a fifth of the wergild of the side of the nose, being one hundred Dinars. So, whatever was hit from it, so it would be based upon the accounting of that.

وَ إِنْ كَانَتْ نَافِذَةٌ فِي إِحْدَى الْمَنْخِرَيْنِ إِلَى الْخَيْشُومِ وَ هُوَ الْحَاجِزُ بَيْنَ الْمَنْخِرَيْنِ فَدِيَتُهَا عُشْرُ دِيَةِ رَوْثَةِ الْأَنْفِ خَمْسُونَ دِينَاراً لِأَنَّهُ النِّصْفُ وَ إِنْ كَانَتْ نَافِذَةٌ فِي إِحْدَى الْمَنْخِرَيْنِ أَوِ الْخَيْشُومِ إِلَى الْمَنْخِرِ الْآخَرِ فَدِيَتُهَا سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ .

And if it was pierced in one of the two nostrils to the nasopharynx, and it is the barrier between the two nostrils, so its wergild is a tenth of the wergild of the nose, being fifty Dinars, because it is the half. And if it was pierced in one of the nostrils, or the nasopharynx to the other nostril, so its wergild is sixty-six Dinars and two-thirds of a Dinar’.[17]

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 ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَضَى فِي خَرْمِ الْأَنْفِ ثُلُثَ دِيَةِ الْأَنْفِ .

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 that Amir Al-Momineen^-asws judged regarding (piercing of a) hole in the nose, being a third of the wergild of the nose’.[18]

باب الشَّفَتَيْنِ

Chapter 38 – The two lips

وَ بِالْإِسْنَادِ الْأَوَّلِ قَالَ وَ إِذَا قُطِعَتِ الشَّفَةُ الْعُلْيَا وَ اسْتُؤصِلَتْ فَدِيَتُهَا خَمْسُمِائَةِ دِينَارٍ فَمَا قُطِعَ مِنْهَا فَبِحِسَابِ ذَلِكَ فَإِذَا انْشَقَّتْ حَتَّى تَبْدُوَ مِنْهَا الْأَسْنَانُ ثُمَّ دُووِيَتْ وَ بَرَأَتْ وَ الْتَأَمَتْ فَدِيَتُهَا مِائَةُ دِينَارٍ فَذَلِكَ خُمُسُ دِيَةِ الشَّفَةِ إِذَا قُطِعَتْ فَاسْتُؤْصِلَتْ وَ مَا قُطِعَ مِنْهَا فَبِحِسَابِ ذَلِكَ فَإِنْ شُتِرَتْ فَشِينَتْ شَيْناً قَبِيحاً فَدِيَتُهَا مِائَةُ دِينَارٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ

And by the first chain,

He^-asws said: ‘And when the upper lip is cut and is eradicated, so its wergild is five hundred Dinars. So whatever was cut from it, so its accounting would be based upon that. So, when it is cut to the extent that the teeth emerge from it, then medication is applied and it is cured and complete, so its wergild is one hundred Dinars. So that is a fifth of the wergild of the lip when it is cut and is eradicated, and whatever was cut from it, so its accounting would be by that. So if it is torn, so it manifests an ugliness, so its wergild is one hundred and thirty three Dinars and one-third of a Dinar.

وَ دِيَةُ الشَّفَةِ السُّفْلَى إِذَا اسْتُؤْصِلَتْ ثُلُثَا الدِّيَةِ سِتُّمِائَةٍ وَ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ فَمَا قُطِعَ مِنْهَا فَبِحِسَابِ ذَلِكَ فَإِنِ انْشَقَّتْ حَتَّى تَبْدُوَ الْأَسْنَانُ مِنْهَا ثُمَّ بَرَأَتْ وَ الْتَأَمَتْ فَدِيَتُهَا مِائَةٌ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ إِنْ أُصِيبَتْ فَشِينَتْ شَيْناً قَبِيحاً فَدِيَتُهَا ثَلَاثُمِائَةٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ ذَلِكَ نِصْفُ دِيَتِهَا

And wergild of the lower lip when it is eradicated, is one-third of the wergild, being six hundred and sixty six Dinars and two-thirds of a Dinar. So whatever is cut from it, so it would be based upon that accounting. So if it is torn to the extent that the teeth emerge from it, then it is cured and complete, so its wergild is one hundred and thirty three Dinars and one-third of a Dinar. And if it is hit, so it manifests an ugliness, so its wergild is three hundred and thirty three Dinars and one-third of a Dinar, and that is half its wergild’.

وَ فِي رِوَايَةِ ظَرِيفِ بْنِ نَاصِحٍ قَالَ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَلِكَ فَقَالَ بَلَغَنَا أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَضَّلَهَا لِأَنَّهَا تُمْسِكُ الطَّعَامَ مَعَ الْأَسْنَانِ فَلِذَلِكَ فَضَّلَهَا فِي حُكُومَتِهِ .

And in a report of Zareyf Bin Nasih who said, ‘So I asked Abu Abdullah^-asws about that, so he^-asws said: ‘It has reached us^-asws that Amir Al-Momineen^-asws preferred it (the lower lip) because it withholds the food along with the teeth, therefore it was due to that, that he^-asws preferred it in his^-asws judgements’.[19]

الْخَدُّ

The Cheek

وَ فِي الْخَدِّ إِذَا كَانَ فِيهِ نَافِذَةٌ يُرَى مِنْهَا جَوْفُ الْفَمِ فَدِيَتُهَا مِائَتَا دِينَارٍ وَ إِنْ دُووِيَ فَبَرَأَ وَ الْتَأَمَ وَ بِهِ أَثَرٌ بَيِّنٌ وَ شَتَرٌ فَاحِشٌ فَدِيَتُهُ خَمْسُونَ دِينَاراً فَإِنْ كَانَتْ نَافِذَةٌ فِي الْخَدَّيْنِ كِلَيْهِمَا فَدِيَتُهَا مِائَةُ دِينَارٍ وَ ذَلِكَ نِصْفُ دِيَةِ الَّتِي يُرَى مِنْهَا الْفَمُ

And regarding the cheek, when there is a rupture in it from which the inside of the mouth can be seen, so its wergild is two hundred Dinars; and if medication is applied so it is cured, and complete, and due to it there is a clear mark and an obscene tear, so its wergild is fifty Dinars. So if there was piercing in both of the cheeks, so its wergild is one hundred Dinars. And that is half the wergild of that from which the (inside of) the mouth can be seen.

فَإِنْ كَانَتْ رَمْيَةٌ بِنَصْلٍ يَثْبُتُ فِي الْعَظْمِ حَتَّى يَنْفُذَ إِلَى الْحَنَكِ فَدِيَتُهَا مِائَةٌ وَ خَمْسُونَ دِينَاراً جُعِلَ مِنْهَا خَمْسُونَ دِينَاراً لِمُوضِحَتِهَا وَ إِنْ كَانَتْ نَاقِبَةٌ وَ لَمْ يَنْفُذْ فِيهَا فَدِيَتُهَا مِائَةُ دِينَارٍ فَإِنْ كَانَتْ مُوضِحَةٌ فِي شَيْ‏ءٍ مِنَ الْوَجْهِ فَدِيَتُهَا خَمْسُونَ دِينَاراً فَإِنْ كَانَ لَهَا شَيْنٌ فَدِيَةُ شَيْنِهِ مَعَ دِيَةِ مُوضِحَتِهِ

So if it had been jabbed at with a blade which affirmed into the bone to the extent that it pierced into the jaw, so its wergild is one hundred and fifty Dinars, fifty of which have been made to be for exposing it (the bone); and if it had caused a blister and did not get affirmed in it, so its wergild is one hundred Dinars; so if it had exposed something from the face, so its wergild would be fifty Dinars; so if it was that it had ugliness for it, so its wergild would be for it along with the wergild for the exposure (of the bone).

فَإِنْ كَانَ جُرْحاً وَ لَمْ يُوضِحْ ثُمَّ بَرَأَ وَ كَانَ فِي الْخَدَّيْنِ فَدِيَتُهُ عَشَرَةُ دَنَانِيرَ فَإِنْ كَانَ فِي الْوَجْهِ صَدْعٌ فَدِيَتُهُ ثَمَانُونَ دِينَاراً فَإِنْ سَقَطَتْ مِنْهُ جِذْمَةُ لَحْمٍ وَ لَمْ يُوضِحْ وَ كَانَ قَدْرَ الدِّرْهَمِ فَمَا فَوْقَ ذَلِكَ فَدِيَتُهُ ثَلَاثُونَ دِينَاراً وَ دِيَةُ الشَّجَّةِ إِذَا كَانَتْ تُوضِحُ أَرْبَعُونَ دِينَاراً إِذَا كَانَتْ فِي الْخَدِّ

So if it has been a wound and did not expose (a bone), then it was cured, and it was in the two cheeks, so its wergild would be ten Dinars; so if it was in the face as a fracture, its wergild would be eighty Dinars; so if a piece of the flesh had fallen from it, and it did not expose bone), and it was the size of the Dirham, and it was not above that, its wergild would be thirty Dinars; and a wergild of the piercing when it had exposed (the bone) is forty Dinars, when it was in the cheek.

وَ فِي مُوضِحَةِ الرَّأْسِ خَمْسُونَ دِينَاراً فَإِنْ نُقِّلَ مِنْهَا الْعِظَامُ فَدِيَتُهَا مِائَةٌ وَ خَمْسُونَ دِينَاراً فَإِنْ كَانَتْ نَاقِبَةٌ فِي الرَّأْسِ فَتِلْكَ الْمَأْمُومَةُ دِيَتُهَا ثَلَاثُمِائَةٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَار.

And with regards to exposure (of the bone) in the head, it is fifty Dinars; so if the bone had been displaced from it, its wergild is one hundred and fifty Dinars. So if it had been pierced in the head, so that would be Al-Mamouma (the skull fracture reaching the brain), its wergild is three hundred and thirty three Dinars and one-third of a Dinar.[20]

اللَّطْمَةِ

The slap

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي اللَّطْمَةِ يَسْوَدُّ أَثَرُهَا فِي الْوَجْهِ أَنَّ أَرْشَهَا سِتَّةُ دَنَانِيرَ فَإِنْ لَمْ تَسْوَدَّ وَ اخْضَرَّتْ فَإِنَّ أَرْشَهَا ثَلَاثَةُ دَنَانِيرَ فَإِنِ احْمَرَّتْ وَ لَمْ تَخْضَرَّ فَإِنَّ أَرْشَهَا دِينَارٌ وَ نِصْفٌ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Is’haq Bin Ammr,

(It has been narrated) from Abu abdullah^-asws having said: ‘Amir Al-Momineen^-asws judged regarding the slap, blackening in the face by its impact, that its compensation is six Dinars. So if it does not blacken, and it becomes green, so its compensation is three Dinars; so if it reddens and does not become green, so its compensation is a Dinar and a half’.[21]

الْأُذُنُ

The ear

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 ) قَالَ إِنَّ عَلِيّاً ( عليه السلام ) قَضَى فِي شَحْمَةِ الْأُذُنِ ثُلُثَ دِيَةِ الْأُذُنِ .

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,

Abu Abdullah^-asws has said: ‘Ali^-asws judged regarding an ear lobe, being one-third of the wergild of the ear’.

وَ بِالْإِسْنَادِ الْأَوَّلِ فِي الْأُذُنَيْنِ إِذَا قُطِعَتْ إِحْدَاهُمَا فَدِيَتُهَا خَمْسُمِائَةِ دِينَارٍ وَ مَا قُطِعَ مِنْهَا فَبِحِسَابِ ذَلِكَ .

And by the first chain regarding the two ears when one of them is cut, so its wergild is five hundred Dinars, and whatever is cut from it, it would be by the accounting of that’.

الْأَسْنَانُ

The teeth

قَالَ وَ فِي الْأَسْنَانِ فِي كُلِّ سِنٍّ خَمْسُونَ دِينَاراً وَ الْأَسْنَانُ كُلُّهَا سَوَاءٌ وَ كَانَ قَبْلَ ذَلِكَ يَقْضِي فِي الثَّنِيَّةِ خَمْسُونَ دِينَاراً وَ فِي الرَّبَاعِيَةِ أَرْبَعُونَ دِينَاراً وَ فِي النَّابِ ثَلَاثُونَ دِينَاراً وَ فِي الضِّرْسِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً

He^-asws said: ‘And regarding the teeth, for every tooth is fifty Dinars, and all the teeth are equal; and before that it was judged with regards to the incisors being fifty Dinars, and regarding the quadrilaterals is forty Dinars, and regarding the canines is thirty Dinars, and regarding the molars is twenty five Dinars.

فَإِنِ اسْوَدَّتِ السِّنُّ إِلَى الْحَوْلِ وَ لَمْ تَسْقُطْ فَدِيَتُهَا دِيَةُ السَّاقِطَةِ خَمْسُونَ دِينَاراً وَ إِنِ انْصَدَعَتْ وَ لَمْ تَسْقُطْ فَدِيَتُهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ مَا انْكَسَرَ مِنْهَا مِنْ شَيْ‏ءٍ فَبِحِسَابِهِ مِنَ الْخَمْسِينَ دِينَاراً فَإِنْ سَقَطَتْ بَعْدُ وَ هِيَ سَوْدَاءُ فَدِيَتُهَا اثْنَا عَشَرَ دِينَاراً وَ نِصْفُ دِينَارٍ فَمَا انْكَسَرَ مِنْهَا مِنْ شَيْ‏ءٍ فَبِحِسَابِهِ مِنَ الْخَمْسَةِ وَ الْعِشْرِينَ دِينَاراً .

If the tooth blackens to its surroundings and does not fall off, so its wergild is the wergild of the falling, being fifty Dinars; and if it cracks and does not fall off, so its wergild is twenty Dinars, and whatever breaks from it, from something, so it would be by its accounting from the fifty Dinars. So if it falls of afterwards and it has blackened, so its wergild is twelve Dinars and a half a Dinar. So whatever breaks from it from something, so its accounting would be from the twenty five Dinars’.[22]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْأَسْنَانُ كُلُّهَا سَوَاءٌ فِي كُلِّ سِنٍّ خَمْسُمِائَةِ دِرْهَمٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan,

Abu Abdullah^-asws has said: ‘The teeth, all of them are equal, regarding each tooth is five hundred Dirhams’.[23]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ أَوْ غَيْرِهِ عَنْ أَبَانٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ إِذَا اسْوَدَّتِ الثَّنِيَّةُ جُعِلَ فِيهَا الدِّيَةُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, or someone else, from Aban, from one of his companions,

Abu Abdullah^-asws has said: ‘Amir Al-Momineen^-asws was saying: ‘When the incisors blacken, the wergild would be applicable regarding it’.[24]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْأَسْنَانِ فَقَالَ هِيَ فِي الدِّيَةِ سَوَاءٌ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usma Bin Isa, from Sama’at who said,

‘I asked him^-asws about the teeth, so he^-asws said: ‘These, with regards to the wergild, are the same’.[25]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السِّنُّ إِذَا ضُرِبَتِ انْتُظِرَ بِهَا سَنَةً فَإِنْ وَقَعَتْ أُغْرِمَ الضَّارِبُ خَمْسَمِائَةِ دِرْهَمٍ وَ إِنْ لَمْ تَقَعْ وَ اسْوَدَّتْ أُغْرِمَ ثُلُثَيْ دِيَتِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan,

Abu Abdullah^-asws has said: ‘The tooth, when it is stuck, would be awaited with for a year. So if it falls off, the striker would be fined five hundred Dirhams, and if it does not fall off and blackens, he would be fined two-thirds of its wergild’.[26]

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 إِنَّ عَلِيّاً ( عليه السلام ) قَضَى فِي سِنِّ الصَّبِيِّ قَبْلَ أَنْ يَثَّغِرَ بَعِيراً بَعِيراً فِي كُلِّ سِنٍّ .

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

Abu Abdullah^-asws has sad: ‘Ali^-asws judged regarding a tooth of a child before it extrudes, with a camel, a camel regarding each tooth’.

التَّرْقُوَةُ

The clavicle (collar-bone)

رَجَعَ إِلَى الْإِسْنَادِ الْأَوَّلِ قَالَ وَ فِي التَّرْقُوَةِ إِذَا انْكَسَرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ أَرْبَعُونَ دِينَاراً فَإِنِ انْصَدَعَتْ فَدِيَتُهَا أَرْبَعَةُ أَخْمَاسِ كَسْرِهَا اثْنَانِ وَ ثَلَاثُونَ دِينَاراً فَإِنْ أَوْضَحَتْ فَدِيَتُهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ ذَلِكَ خَمْسَةُ أَجْزَاءٍ مِنْ ثَمَانِيَةٍ مِنْ دِيَتِهَا إِذَا انْكَسَرَتْ فَإِنْ نُقِّلَ مِنْهَا الْعِظَامُ فَدِيَتُهَا نِصْفُ دِيَةِ كَسْرِهَا عِشْرُونَ دِينَاراً فَإِنْ نُقِبَتْ فَدِيَتُهَا رُبُعُ دِيَةِ كَسْرِهَا عَشَرَةُ دَنَانِيرَ .

Referring to the first chain, he^-asws said: ‘And regarding the clavicle when it breaks, so it is bandaged upon and becomes flawless, is forty Dinars. So if it cracks, it wergild is four fifths for its breaking, being thirty-two Dinars. So if it is exposed, its wergild is twenty-five Dinars, and this is a fifth part from one-eight from its wergild, when it breaks. So if the bone is displaced from it, its wergild is half the wergild of its breaking, being twenty Dinars. So if it is pierced, its wergild is a quarter of the wergild of its breaking, being ten Dinars’. 

الْمَنْكِبُ

The shoulder

وَ دِيَةُ الْمَنْكِبِ إِذَا كُسِرَ الْمَنْكِبُ خُمُسُ دِيَةِ الْيَدِ مِائَةُ دِينَارٍ فَإِنْ كَانَ فِي الْمَنْكِبِ صَدْعٌ فَدِيَتُهُ أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهِ ثَمَانُونَ دِينَاراً فَإِنْ أُوضِحَ فَدِيَتُهُ رُبُعُ دِيَةِ كَسْرِهِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً فَإِنْ نُقِّلَتْ مِنْهُ الْعِظَامُ فَدِيَتُهُ مِائَةُ دِينَارٍ وَ خَمْسَةٌ وَ سَبْعُونَ دِينَاراً مِنْهَا مِائَةُ دِينَارٍ دِيَةُ كَسْرِهِ وَ خَمْسُونَ دِينَاراً لِنَقْلِ عِظَامِهِ وَ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً لِمُوضِحَتِهِ فَإِنْ كَانَتْ نَاقِبَةً فَدِيَتُهَا رُبُعُ دِيَةِ كَسْرِهِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً فَإِنْ رُضَّ فَعَثَمَ فَدِيَتُهُ ثُلُثُ دِيَةِ النَّفْسِ ثَلَاثُمِائَةٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ فَإِنْ فُكَّ فَدِيَتُهُ ثَلَاثُونَ دِينَاراً .

And a wergild of the shoulder, when the shoulder breaks, is one-fifth of the wergild of the hand, being one hundred Dinars. So if there was a crack in the shoulder, so its wergild would be four-fifths of the wergild of its breaking, being eighty Dinars. So if it is exposed, so its wergild is one-quarter of the wergild of its breaking, being twenty-five Dinars. So if the bone is displaced from it, so its wergild is one hundred Dinars plus seventy-five Dinars, of which one hundred Dinars being for its breaking, and fifty Dinars for the displacement of its bone, and twenty-five Dinars being for its exposure. So it was pierced, so its wergild is a quarter of its breaking, being twenty-five Dinars. So if it is bruised, so it is defective, so its wergild is one-third of the wergild of the soul, being three hundred and thirty three Dinars and one-third of a Dinar. So if it is disjointed, so its wergild is thirty Dinars’.

الْعَضُدُ

The (upper) arms

وَ فِي الْعَضُدِ إِذَا انْكَسَرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ فَدِيَتُهَا خُمُسُ دِيَةِ الْيَدِ مِائَةُ دِينَارٍ وَ دِيَةُ مُوضِحَتِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهَا نِصْفُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ دِيَةُ نَقْبِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً .

And regarding the arm, when it breaks, so it is bandaged upon and there is no fault, so its wergild is a fifth of the wergild of the hand, being one hundred Dinars; and wergild for its exposure is a quarter of the wergild of its breaking, being twenty-five Dinars; and wergild for the displacement of its bone is half the wergild of its breaking, being fifty Dinars; and wergild of its being pierced is a quarter of the wergild of its breaking, being twenty-five Dinars’.

الْمِرْفَقُ

The elbow

وَ فِي الْمِرْفَقِ إِذَا كُسِرَ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ فَدِيَتُهُ مِائَةُ دِينَارٍ وَ ذَلِكَ خُمُسُ دِيَةِ الْيَدِ فَإِنِ انْصَدَعَ فَدِيَتُهُ أَرْبَعَةُ أَخْمَاسِ كَسْرِهِ ثَمَانُونَ دِينَاراً فَإِنْ نُقِّلَ مِنْهُ الْعِظَامُ فَدِيَتُهُ مِائَةُ دِينَارٍ وَ خَمْسَةٌ وَ سَبْعُونَ دِينَاراً لِلْكَسْرِ مِائَةُ دِينَارٍ وَ لِنَقْلِ الْعِظَامِ خَمْسُونَ دِينَاراً وَ لِلْمُوضِحَةِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً فَإِنْ كَانَتْ نَاقِبَةً فَدِيَتُهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً فَإِنْ رُضَّ الْمِرْفَقُ فَعَثَمَ فَدِيَتُهُ ثُلُثُ دِيَةِ النَّفْسِ ثَلَاثُمِائَةِ دِينَارٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ فَإِنْ كَانَ فُكَّ فَدِيَتُهُ ثَلَاثُونَ دِينَاراً .

And regarding the elbow, when it breaks, so it is bandaged upon and there is no fault, so its wergild is one hundred Dinars, and that is a fifth of the wergild of the hand. So if it cracks, its wergild is four-fifths of its breaking, being eighty Dinars. So if the bone was displaced from it, its wergild is one hundred Dinar plus seventy-five Dinars, for the breaking being one hundred Dinars, and for the displacement of the bone being fifty Dinars, and for the exposure being twenty-five Dinars. So if was pierced, its wergild is one-quarter of its breaking, being twenty-five Dinars. So if it is bruised and becomes defective, its wergild is one-third of the wergild of the soul, being three hundred and thirty three Dinars and one-third of a Dinar. So it was disjointed, its wergild is thirty Dinars’.

السَّاعِدُ

The forearm

وَ فِي السَّاعِدِ إِذَا كُسِرَ ثُمَّ جُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ فَدِيَتُهُ ثُلُثُ دِيَةِ النَّفْسِ ثَلَاثُمِائَةٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ فَإِنْ كُسِرَ إِحْدَى الْقَصَبَتَيْنِ مِنَ السَّاعِدِ فَدِيَتُهُ خُمُسُ دِيَةِ الْيَدِ مِائَةُ دِينَارٍ فَإِنْ كُسِرَتْ قَصَبَتَا السَّاعِدِ فَدِيَتُهَا خُمُسُ دِيَةِ الْيَدِ مِائَةُ دِينَارٍ

And regarding the forearm, when it breaks, then is bandaged upon and there is no fault, so its wergild is one-third of a wergild of the soul, being three hundred and thirty three Dinars and one-third of a Dinar. So if one of the two bones of the forearm breaks, its wergild is a fifth of the wergild of the hand, being one hundred Dinars. So if both the bones of the forearm were to break, its wergild is (still) a fifth of the wergild of the hand, being one hundred Dinars. 

وَ فِي الْكَسْرِ لِأَحَدِ الزَّنْدَيْنِ خَمْسُونَ دِينَاراً وَ فِي كِلَيْهِمَا مِائَةُ دِينَارٍ فَإِنِ انْصَدَعَتْ إِحْدَى الْقَصَبَتَيْنِ فَفِيهَا أَرْبَعَةُ أَخْمَاسِ دِيَةِ إِحْدَى قَصَبَتَيِ السَّاعِدِ أَرْبَعُونَ دِينَاراً وَ دِيَةُ مُوضِحَتِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ نَقْبِهَا نِصْفُ دِيَةِ مُوضِحَتِهَا اثْنَا عَشَرَ دِينَاراً وَ نِصْفُ دِينَارٍ وَ دِيَةُ نَافِذَتِهَا خَمْسُونَ دِينَاراً فَإِنْ كَانَتْ فِيهِ قَرْحَةٌ لَا تَبْرَأُ فَدِيَتُهَا ثُلُثُ دِيَةِ السَّاعِدِ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ ذَلِكَ ثُلُثُ دِيَةِ الَّذِي هِيَ فِيهِ .

And regarding the breaking of one of the two wrists, it is fifty Dinars, and regarding both of these is one hundred Dinars. So if one of the two bones cracks, so regarding it is four-fifths of the wergild of one of the two bones of the forearms, being forty Dinars; and the wergild for its exposure is a quarter of the wergild of its breaking, being twenty five Dinars; and wergild of the displacement of its bones is a quarter of the wergild of its breaking, being twenty five Dinars; and the wergild of its piercing is half the wergild of its exposure, being twelve Dinars and half a Dinar; and wergild of its being jabbed is fifty Dinars. So if there was a scar in it which does not get cured, so its wergild is one-third of the wergild of the forearm, being thirty-three Dinars, and one-third of a Dinar, that is one-third of the wergild of that which is in it’.

الرُّصْغُ

The wrist

وَ دِيَةُ الرُّصْغِ إِذَا رُضَّ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ ثُلُثُ دِيَةِ الْيَدِ مِائَةُ دِينَارٍ وَ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ .

And the wergild for the wrist, when it is bruised, so it is bandaged upon and there is no fault, is one-third of the wergild of the hand, being one hundred and sixty-six Dinars, and one-third of a Dinar’.

الْكَفُّ

The palm

وَ فِي الْكَفِّ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ فَدِيَتُهَا خُمُسُ دِيَةِ الْيَدِ مِائَةُ دِينَارٍ وَ إِنْ فُكَّ الْكَفُّ فَدِيَتُهَا ثُلُثُ دِيَةِ الْيَدِ مِائَةُ دِينَارٍ وَ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ فِي مُوضِحَتِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهَا خَمْسُونَ دِينَاراً نِصْفُ دِيَةِ كَسْرِهَا وَ فِي نَافِذَتِهَا إِنْ لَمْ تَنْسَدَّ خُمُسُ دِيَةِ الْيَدِ مِائَةُ دِينَارٍ فَإِنْ كَانَتْ نَاقِبَةً فَدِيَتُهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً

And regarding the palm when it breaks, so it is bandaged upon and there is no fault, so its wergild is a fifth of the wergild of the hand, being one hundred Dinars; and if the palm is disjointed, so its wergild is one-third of the wergild of the hand, being one hundred and sixty-six Dinars and two-thirds of a Dinar; and regarding its exposure is a quarter of the wergild of its breaking, being twenty five Dinars; and a wergild for the displacement of its bones is fifty Dinars, being half the wergild for its breaking; and regarding its piercing, if it not sealed up, is a fifth of the wergild of the hand, being one hundred Dinars. So if it was pierced, its wergild is a quarter of the wergild of its breaking, being twenty-five Dinars.

وَ فِي دِيَةِ الْأَصَابِعِ وَ الْقَصَبِ الَّتِي فِي الْكَفِّ فَفِي الْإِبْهَامِ إِذَا قُطِعَ ثُلُثُ دِيَةِ الْيَدِ مِائَةُ دِينَارٍ وَ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ قَصَبَةِ الْإِبْهَامِ الَّتِي فِي الْكَفِّ تُجْبَرُ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ خُمُسُ دِيَةِ الْإِبْهَامِ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ إِذَا اسْتَوَى جَبْرُهَا وَ ثَبَتَ وَ دِيَةُ صَدْعِهَا سِتَّةٌ وَ عِشْرُونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ مُوضِحَتِهَا ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ دِيَةُ نَقْلِ عِظَامِهَا سِتَّةَ عَشَرَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ نَقْبِهَا ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ نِصْفُ دِيَةِ نَقْلِ عِظَامِهَا

And regarding the wergild of the fingers and the bones which are in the palm, so regarding the thumb when it is cut-off, there is one-third of the wergild of the hand, being one hundred and sixty-six Dinars and two-thirds of a Dinar; and wergild of the bone of the thumb which is in the palm, is bandaged upon and there is no fault, is one-fifth of the wergild of the thumb, being thirty-three Dinars and one- third of the Dinar, when its bones are set and evened, and it is firm; and the wergild of its cracking is twenty-six Dinars and two-thirds of a Dinar; and the wergild for its exposure is eighty Dinars and one-third of a Dinar; and wergild of the displacement of its bone is sixteen Dinar and two-thirds of a Dinar; and wergild for its piercing is eight Dinars and one-third of a Dinar, being half the wergild of the displacement of its bones;

وَ دِيَةُ مُوضِحَتِهَا نِصْفُ دِيَةِ نَاقِلَتِهَا ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ دِيَةُ فَكِّهَا عَشَرَةُ دَنَانِيرَ وَ دِيَةُ الْمَفْصِلِ الثَّانِي مِنْ أَعْلَى الْإِبْهَامِ إِنْ كُسِرَ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ سِتَّةَ عَشَرَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ الْمُوضِحَةِ إِنْ كَانَتْ فِيهَا أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ دِيَةُ صَدْعِهَا ثَلَاثَةَ عَشَرَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ دِيَةُ نَقْلِ عِظَامِهَا خَمْسَةُ دَنَانِيرَ فَمَا قُطِعَ مِنْهَا فَبِحِسَابِهِ .

And a wergild of its exposure is half the wergild of its displacement, being eight Dinars and one-third of a Dinar; and the wergild of it being disjointed is ten Dinars; and wergild of the second joint from the top of the thumb, if it breaks, so it is bandaged upon and there is no fault, is sixteen Dinars and one-third of a Dinar; and wergild of the exposure, if there was in it, is four Dinars and one-sixth of a Dinar; and wergild of its cracking is thirteen Dinars and one-third of a Dinar; and wergild of the displacement of its bones is five Dinars. So whatever was cut from it, so it would be by its accounting’.

الْأَصَابِعُ

The fingers

وَ فِي الْأَصَابِعِ فِي كُلِّ إِصْبَعٍ سُدُسُ دِيَةِ الْيَدِ ثَلَاثَةٌ وَ ثَمَانُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ دِيَةُ قَصَبِ أَصَابِعِ الْكَفِّ سِوَى الْإِبْهَامِ دِيَةُ كُلِّ قَصَبَةٍ عِشْرُونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ كُلِّ مُوضِحَةٍ فِي كُلِّ قَصَبَةٍ مِنَ الْقَصَبِ الْأَرْبَعِ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ دِيَةُ نَقْلِ كُلِّ قَصَبَةٍ مِنْهُنَّ ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ دِيَةُ كَسْرِ كُلِّ مَفْصِلٍ مِنَ الْأَصَابِعِ الْأَرْبَعِ الَّتِي تَلِي الْكَفَّ سِتَّةَ عَشَرَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ فِي صَدْعِ كُلِّ قَصَبَةٍ مِنْهُنَّ ثَلَاثَةَ عَشَرَ دِينَاراً وَ ثُلُثُ دِينَارٍ

And regarding the fingers, for every finger is a sixth of the wergild of the hand, being eighty three Dinars and one-third of a Dinar; and wergild for the fingers bones of the palm beside the thumb, is a wergild of all bones being twenty Dinars and one-third of a Dinar; and wergild of every exposure regarding each of the bone from the four bones is four Dinars and one-sixth of a Dinar; and wergild of displacement of every bone from these is eight Dinars and one-third of a Dinar; and wergild of breaking of every joint from the four fingers which emerge from the palm is sixteen Dinars and one-third of a Dinar; and regarding a crack in each bone from these is thirteen Dinars and one-third of a Dinar.

فَإِنْ كَانَ فِي الْكَفِّ قَرْحَةٌ لَا تَبْرَأُ فَدِيَتُهَا ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي نَقْلِ عِظَامِهِ ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ فِي مُوضِحَتِهِ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ فِي نَقْبِهِ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ فِي فَكِّهِ خَمْسَةُ دَنَانِيرَ

So if there was a sore in the palm which does not get cured, so its wergild is thirty-three Dinars and one-third of a Dinar; and regarding the displacement of its bone is eighty Dinars and one-third of a Dinar; and regarding the exposure is four Dinars and one-sixth of a Dinar; and regarding a piercing is four Dinars and one-sixth of a Dinar; and regarding a disjointing is five Dinars;

وَ دِيَةُ الْمَفْصِلِ الْأَوْسَطِ مِنَ الْأَصَابِعِ الْأَرْبَعِ إِذَا قُطِعَ فَدِيَتُهُ خَمْسَةٌ وَ خَمْسُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي كَسْرِهِ أَحَدَ عَشَرَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي صَدْعِهِ ثَمَانِيَةُ دَنَانِيرَ وَ نِصْفُ دِينَارٍ وَ فِي مُوضِحَتِهِ دِينَارَانِ وَ ثُلُثَا دِينَارٍ وَ فِي نَقْلِ عِظَامِهِ خَمْسَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ فِي نَقْبِهِ دِينَارَانِ لُثَا دِينَارٍ وَ فِي فَكِّهِ ثَلَاثَةُ دَنَانِيرَ وَ ثُلُثَا دِينَارٍ

and wergild of the middle joint from the four fingers, when it is cut, so its wergild is fifty-five Dinars and one-third of a Dinar; and regarding the breaking of one (finger) is ten Dinars and one-third of a Dinar; and regarding its cracking is eight Dinars and half a Dinar; and regarding exposure are two Dinars and one-third of a Dinar; and regarding the displacement of its bone is five Dinars and one-third of a Dinar; and regarding a piercing are two Dinars and one-third of a Dinar; and regarding is disjointing is three Dinars and two-thirds of a Dinar;

وَ فِي الْمَفْصِلِ الْأَعْلَى مِنَ الْأَصَابِعِ الْأَرْبَعِ إِذَا قُطِعَ سَبْعَةٌ وَ عِشْرُونَ دِينَاراً وَ وَ ثُ نِصْفٌ وَ رُبُعٌ وَ نِصْفُ عُشْرِ دِينَارٍ وَ فِي كَسْرِهِ خَمْسَةُ دَنَانِيرَ وَ أَرْبَعَةُ أَخْمَاسِ دِينَارٍ وَ فِي صَدْعِهِ أَرْبَعَةُ دَنَانِيرَ وَ خُمُسُ دِينَارٍ وَ فِي مُوضِحَتِهِ دِينَارَانِ وَ ثُلُثُ دِينَارٍ وَ فِي نَقْلِ عِظَامِهِ خَمْسَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ فِي نَقْبِهِ دِينَارَانِ وَ ثُلُثَا دِينَارٍ وَ فِي فَكِّهِ ثَلَاثَةُ دَنَانِيرَ وَ ثُلُثَا دِينَارٍ وَ فِي ظُفُرِ كُلِّ إِصْبَعٍ مِنْهَا خَمْسَةُ دَنَانِيرَ

and regarding the upper joint from the four fingers, when it is cut, is twenty-seven Dinars and a half, and one-quarter, and half of a tenth of a Dinar; and regarding breaking it is five Dinars and four-fifth of a Dinar; and regarding its cracking is four Dinars and a fifth of a Dinar; and regarding its exposure are two Dinars and one-third of a Dinar; and regarding displacement of its bone is five Dinars and one-third of a Dinar; and regarding its piercing are two Dinars and one-third of a Dinar; and regarding its disjointing is three Dinars and one-third of a Dinar; and regarding a nail of each finger from these, is five Dinars;

وَ فِي الْكَفِّ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ فَدِيَتُهَا أَرْبَعُونَ دِينَاراً وَ دِيَةُ صَدْعِهَا أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهَا اثْنَانِ وَ ثَلَاثُونَ دِينَاراً وَ دِيَةُ مُوضِحَتِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهَا عِشْرُونَ دِينَاراً وَ نِصْفُ دِينَارٍ وَ دِيَةُ نَقْبِهَا رُبُعُ دِيَةِ كَسْرِهَا عَشَرَةُ دَنَانِيرَ وَ دِيَةُ قَرْحَةٍ لَا تَبْرَأُ ثَلَاثَةَ عَشَرَ دِينَاراً وَ ثُلُثُ دِينَارٍ .

And regarding the palm when it breaks, so it is bandaged upon and there is no fault, so its wergild is forty Dinars; and wergild of its cracking it four-fifths of the wergild of its breaking, being thirty-two Dinars; wergild of its exposure is twenty-five Dinars; and wergild of displacement of its bone is twenty Dinars and half a Dinar; and wergild of its piercing is a quarter of the wergild of its breaking, being ten Dinars; and wergild of its sore which does not get cured, is ten Dinars and one-third of a Dinar’.[27]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْإِصْبَعِ الزَّائِدَةِ إِذَا قُطِعَتْ ثُلُثُ دِيَةِ الصَّحِيحَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya Al Khazzaz, from Ghayas Bin Ibrahim,

(It has been narrated) from Abu Abdullah^-asws regarding the excessive finger when it is cut-off, is one-third of the wergild of the healthy (finger)’.

الصَّدْرُ

The chest

وَ بِالْإِسْنَادِ الْأَوَّلِ قَالَ وَ فِي الصَّدْرِ إِذَا رُضَّ فَثَنَى شِقَّيْهِ كِلَيْهِمَا فَدِيَتُهُ خَمْسُمِائَةِ دِينَارٍ وَ دِيَةُ أَحَدِ شِقَّيْهِ إِذَا انْثَنَى مِائَتَانِ وَ خَمْسُونَ دِينَاراً وَ إِذَا انْثَنَى الصَّدْرُ وَ الْكَتِفَانِ فَدِيَتُهُ أَلْفُ دِينَارٍ وَ إِنِ انْثَنَى أَحَدُ شِقَّيِ الصَّدْرِ وَ إِحْدَى الْكَتِفَيْنِ فَدِيَتُهُ خَمْسُمِائَةِ دِينَارٍ وَ دِيَةُ مُوضِحَةِ الصَّدْرِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ مُوضِحَةِ الْكَتِفَيْنِ وَ الظَّهْرِ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ إِنِ اعْتَرَى الرَّجُلَ مِنْ ذَلِكَ صَعَرٌ لَا يَسْتَطِيعُ أَنْ يَلْتَفِتَ فَدِيَتُهُ خَمْسُمِائَةِ دِينَارٍ فَإِنِ انْكَسَرَ الصُّلْبُ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ فَدِيَتُهُ مِائَةُ دِينَارٍ وَ إِنْ عَثَمَ فَدِيَتُهُ أَلْفُ دِينَارٍ وَ فِي حَلَمَةِ ثَدْيِ الرَّجُلِ ثُمُنُ الدِّيَةِ مِائَةٌ وَ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً .

And by the first chain, he^-asws said: ‘And regarding the chest when it is bruised, so both of its sides are bent, its wergild is five hundred Dinars; and wergild of one side when it is bent, is two hundred and fifty Dinars; and when the chest and the two shoulders are bent, its wergild is one thousand Dinars; and if one of the side of the chest is bent and one of the shoulders, so its wergild is five hundred Dinars; and wergild of the exposure of the chest is twenty-five Dinars; and wergild of the exposure of the shoulder and the back is twenty five Dinars; and if the man gets twisted from that, not being able to turn around, so its wergild is five hundred Dinars. So if the spine breaks, and it is bandaged upon and there is no fault, so its wergild is one hundred Dinars; and if there remains a flaw, so its wergild is one thousand Dinars; and regarding the nipple of the breast of the man is damaged, the wergild is one hundred and twenty five Dinars’.

الْأَضْلَاعُ

The ribs

وَ فِي الْأَضْلَاعِ فِيمَا خَالَطَ الْقَلْبَ مِنَ الْأَضْلَاعِ إِذَا كُسِرَ مِنْهَا ضِلْعٌ فَدِيَتُهُ خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ فِي صَدْعِهِ اثْنَا عَشَرَ دِينَاراً وَ نِصْفٌ وَ دِيَةُ نَقْلِ عِظَامِهِ سَبْعَةُ دَنَانِيرَ وَ نِصْفٌ وَ مُوضِحَتِهِ عَلَى رُبُعِ كَسْرِهِ وَ نَقْبِهِ مِثْلُ ذَلِكَ وَ فِي الْأَضْلَاعِ مِمَّا يَلِي الْعَضُدَيْنِ دِيَةُ كُلِّ ضِلْعٍ عَشَرَةُ دَنَانِيرَ إِذَا كُسِرَ وَ دِيَةُ صَدْعِهِ سَبْعَةُ دَنَانِيرَ وَ دِيَةُ نَقْلِ عِظَامِهِ خَمْسَةُ دَنَانِيرَ وَ مُوضِحَةِ كُلِّ ضِلْعٍ مِنْهَا رُبُعُ دِيَةِ كَسْرِهِ دِينَارَانِ وَ نِصْفٌ

And with regards to the ribs, regarding what is mingled with the hear from the ribs, when a rib from these breaks, so its wergild is twenty-five Dinars; and regarding its fracture is twelve Dinars and half a Dinar; and wergild of the displacement of its bone is seven Dinars and a half; and its exposure is upon a quarter of its breaking, and its piercing is like that; and with regards to the ribs from what follow from the two upper arms, wergild of each rib is ten Dinars when it breaks; and wergild of its fracture is seven Dinars; and wergild of the displacement of its bone is five Dinars; and the exposure of each rib from it is a quarter of the wergild of its breaking, being two dinars and a half;

فَإِنْ نُقِبَ ضِلْعٌ مِنْهَا فَدِيَتُهَا دِينَارَانِ وَ نِصْفٌ وَ فِي الْجَائِفَةِ ثُلُثُ دِيَةِ النَّفْسِ ثَلَاثُمِائَةٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ فَإِنْ نَفَذَتْ مِنَ الْجَانِبَيْنِ كِلَيْهِمَا رَمْيَةٌ أَوْ طَعْنَةٌ فَدِيَتُهَا أَرْبَعُمِائَةِ دِينَارٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً [وَ ثُلُثُ دِينَارٍ] .

So if a rib from it were to be pierced, so its wergild is two Dinars and a half; and regarding the injury reaching to the inside, is one-third of the wergild of the soul, three hundred and thirty-three Dinars and one-third of a Dinar. So if there is a penetration from both the two sides, by an arrow or a jab, so its wergild is four hundred and thirty-three Dinars and one-third of a Dinar.

الْوَرِكُ

The hip

وَ فِي الْوَرِكِ إِذَا كُسِرَ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ خُمُسُ دِيَةِ الرِّجْلِ مِائَتَا دِينَارٍ وَ إِنْ صُدِعَ الْوَرِكُ فَدِيَتُهُ مِائَةٌ وَ سِتُّونَ دِينَاراً أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهِ فَإِنْ أَوْضَحَتْ فَدِيَتُهُ رُبُعُ دِيَةِ كَسْرِهِ خَمْسُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهِ مِائَةٌ وَ خَمْسَةٌ وَ سَبْعُونَ دِينَاراً مِنْهَا لِكَسْرِهَا مِائَةُ دِينَارٍ وَ لِنَقْلِ عِظَامِهَا خَمْسُونَ دِينَاراً وَ لِمُوضِحَتِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ دِيَةُ فَكِّهَا ثَلَاثُونَ دِينَاراً فَإِنْ رُضَّتْ فَعَثَمَتْ فَدِيَتُهَا ثَلَاثُمِائَةِ دِينَارٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ .

And regarding the hip, when it breaks, so it is bandaged upon and there is no fault, is one-fifth of the wergild of the leg, being one hundred Dinars; and if the hip is fractured, so its wergild is one hundred and sixty Dinars, being four-fifths of the wergild of its breaking. So it is exposed, its wergild is one-quarter of its breaking, being fifty Dinars; and wergild of the displacement of its bone is one hundred and seventy-five Dinars, from it for its break is one hundred Dinars, and for the displacement of its bone is fifty Dinars, and for its exposure is twenty-five Dinars; and wergild of its disjointing is thirty Dinars. So if it is bruised, and becomes defective, so its wergild is three hundred and thirty-three Dinars and one-third of a Dinar.

الْفَخِذُ

The thigh

وَ فِي الْفَخِذِ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ خُمُسُ دِيَةِ الرِّجْلِ مِائَتَا دِينَارٍ فَإِنْ عَثَمَتْ فَدِيَتُهَا ثَلَاثُمِائَةٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ ذَلِكَ ثُلُثُ دِيَةِ النَّفْسِ وَ دِيَةُ صَدْعِ الْفَخِذِ أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهَا مِائَةُ دِينَارٍ وَ سِتُّونَ دِينَاراً فَإِنْ كَانَتْ قَرْحَةً لَا تَبْرَأُ فَدِيَتُهَا ثُلُثُ دِيَةِ كَسْرِهَا سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ مُوضِحَتِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهَا نِصْفُ دِيَةِ كَسْرِهَا مِائَةُ دِينَارٍ وَ دِيَةُ نَقْبِهَا رُبُعُ دِيَةِ كَسْرِهَا مِائَةٌ وَ سِتُّونَ دِينَاراً .

And regarding the thigh, when it breaks, so it is bandaged upon and there is no fault, is one-fifth of the wergild of the left, being two hundred Dinars. So if there is a flaw, so its wergild is three hundred and thirty-three Dinars and one-third of a Dinar, and that is one-third of the wergild of the soul; and wergild of a fracture of the thigh is four-fifths of the wergild of its breaking, being one hundred and sixty Dinars. So if it was a wound that does not get cured, so its wergild is one-third of the wergild of its breaking, being sixty-six Dinars and two-thirds of a Dinar; and wergild of its exposure is a quarter of the wergild of its breaking, being fifty Dinars; and wergild of the displacement of its bone is half the wergild of its breaking, being one hundred Dinars; and wergild of its piercing is a quarter of the wergild of its breaking, being one hundred and sixty Dinars’.

الرُّكْبَةُ

The knee

وَ فِي الرُّكْبَةِ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ خُمُسُ دِيَةِ الرِّجْلِ مِائَتَا دِينَارٍ فَإِنِ انْصَدَعَتْ فَدِيَتُهَا أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهَا مِائَةٌ وَ سِتُّونَ دِينَاراً وَ دِيَةُ مُوضِحَتِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ دِيَةُ نَقْلِ عِظَامِهَا مِائَةُ دِينَارٍ وَ خَمْسَةٌ وَ سَبْعُونَ دِينَاراً مِنْهَا دِيَةُ كَسْرِهَا مِائَةُ دِينَارٍ وَ فِي نَقْلِ عِظَامِهَا خَمْسُونَ دِينَاراً وَ فِي مُوضِحَتِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ فِي قَرْحَةٍ فِيهَا لَا تَبْرَأُ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي نُفُوذِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ دِيَةُ نَقْبِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً فَإِنْ رُضَّتْ فَعَثَمَتْ فَفِيهَا ثُلُثُ دِيَةِ النَّفْسِ ثَلَاثُمِائَةٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ فَإِنْ فُكَّتْ فَفِيهَا ثَلَاثَةُ أَجْزَاءٍ مِنْ دِيَةِ الْكَسْرِ ثَلَاثُونَ دِينَاراً .

And with regards to the knee, when it breaks, so it is bandaged upon and there is no fault, is one-fifth of the wergild of the leg, being two hundred Dinars. So if it is fractured, its wergild is four-fifths of the wergild of its breaking it, being one hundred and sixty Dinars; and wergild of its exposure is one-quarter of the wergild of its breaking, being fifty Dinars; and wergild of the displacement of its bones is one hundred and seventy-five Dinars, from it the wergild of its breaking is one hundred Dinars, and regarding the displacement of its bone is fifty Dinars, and regarding its exposure is twenty-five Dinars; and regarding bruising in it which does not get cured, is thirty-three Dinars and one-third of a Dinar; and regarding it’s piercing is one-quarter of the wergild of its breaking, being fifty Dinars; and wergild of its bruising is one-quarter of the wergild of its breaking, being fifty Dinars. So if it is bruised and becomes defective, so regarding it is one-third of the wergild of the soul, being three hundred and thirty-three Dinars and one-third of a Dinar. So if it was disjointed, so regarding it is three parts from the break, being thirty Dinars.

السَّاقُ

The leg

وَ فِي السَّاقِ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ خُمُسُ دِيَةِ الرِّجْلِ مِائَتَا دِينَارٍ وَ دِيَةُ صَدْعِهَا أَرْبَعَةُ أَخْمَاسِ دِيَةِ كَسْرِهَا مِائَةٌ وَ سِتُّونَ دِينَاراً وَ فِي مُوضِحَتِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ فِي نَقْبِهَا نِصْفُ دِيَةِ مُوضِحَتِهَا خَمْسَةٌ وَ عِشْرُونَ دِينَاراً وَ فِي نَقْلِ عِظَامِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ فِي نُفُوذِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ فِي قَرْحَةٍ فِيهَا لَا تَبْرَأُ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ فَإِنْ عَثَمَ السَّاقُ فَدِيَتُهَا ثُلُثُ دِيَةِ النَّفْسِ ثَلَاثُمِائَةٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ .

And regarding the leg, when it breaks, so it is bandaged upon and there is no fault, is one-fifth of the wergild of the leg, being two hundred Dinars; and wergild of its fracture is four-fifths of the wergild of its breaking, being one hundred and sixty Dinars; and regarding its exposure is one-quarter of the wergild of its breaking, being fifty Dinars; and regarding its piercing is half the wergild of its exposure, being twenty-five Dinars; and regarding the displacement of its bone is one-quarter of the wergild of its breaking, being fifty Dinars; and regarding its piercing is one-quarter of the wergild of its breaking, being fifty Dinars; and regarding a bruising in it which does not get cured is thirty-three Dinars and one-third of a Dinar. So if the leg becomes defective, so its wergild is one-third of the wergild of the soul, being three hundred and thirty-three Dinars and one-third of a Dinar.

الْكَعْبُ

The heel

وَ فِي الْكَعْبِ إِذَا رُضَّ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ ثُلُثُ دِيَةِ الرِّجْلِ ثَلَاثُمِائَةٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ .

And regarding the heel when it is bruised, so it is bandaged upon and there is no fault, is one-third of the wergild of the leg, being three hundred and thirty-three Dinars and one-third of a Dinar.

الْقَدَمُ

The foot

وَ فِي الْقَدَمِ إِذَا كُسِرَتْ فَجُبِرَتْ عَلَى غَيْرِ عَثْمٍ وَ لَا عَيْبٍ خُمُسُ دِيَةِ الرِّجْلِ مِائَتَا دِينَارٍ وَ دِيَةُ مُوضِحَتِهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً وَ فِي نَقْلِ عِظَامِهَا مِائَةُ دِينَارٍ نِصْفُ دِيَةِ كَسْرِهَا وَ فِي نَافِذَةٍ فِيهَا لَا تَنْسَدُّ خُمُسُ دِيَةِ الرِّجْلِ مِائَتَا دِينَارٍ وَ فِي نَاقِبَةٍ فِيهَا رُبُعُ دِيَةِ كَسْرِهَا خَمْسُونَ دِينَاراً .

And regarding the foot, when it beaks, so it is bandaged upon without defect and there is no fault, is one-fifth of the wergild of the leg, being two hundred Dinars; and wergild of its exposure is one-quarter of the wergild of its breaking, being fifty Dinars; and regarding the displacement of its bone is one hundred Dinars, half the wergild of breaking it; and regarding the piercing in it which does not get filled, is one-fifth of the wergild of the leg, being two hundred Dinars; and regarding a bruising in it is one-quarter of the wergild of its breaking, being fifty Dinars.

الْأَصَابِعُ وَ الْقَصَبُ

The toes and the (foot) bones

الَّتِي فِي الْقَدَمِ وَ الْإِبْهَامِ دِيَةُ الْإِبْهَامِ ثُلُثُ دِيَةِ الرِّجْلِ ثَلَاثُمِائَةٍ وَ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ دِيَةُ كَسْرِ قَصَبَةِ الْإِبْهَامِ الَّتِي تَلِي الْقَدَمَ خُمُسُ دِيَةِ الْإِبْهَامِ سِتَّةٌ وَ سِتُّونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ فِي نَقْلِ عِظَامِهَا سِتَّةٌ وَ عِشْرُونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ فِي صَدْعِهَا سِتَّةٌ وَ عِشْرُونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ فِي مُوضِحَتِهَا ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ فِي نَقْبِهَا ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ فِي فَكِّهَا عَشَرَةُ دَنَانِيرَ

(That) which is in the feet and the big toe – Wergild of the big toe is one-third of the wergild of the leg, being three hundred and thirty-three Dinars and one-third of a Dinar; and wergild of the breaking of the bone of the big toe which emerges from the foot is one-fifth of the wergild of the big toe, being sixty-six Dinars and two-thirds of a Dinar; and regarding the displacement of its bone is twenty-six Dinars and two-third of a Dinar; and regarding its fracture is twenty-six Dinars and two-thirds of a Dinar; and regarding its exposure is eighty Dinars and one-third of a Dinar; and regarding its piercing is eighty Dinars and one-third of a Dinar; and regarding its disjointing is ten Dinars;

وَ دِيَةُ الْمَفْصِلِ الْأَعْلَى مِنَ الْإِبْهَامِ وَ هُوَ الثَّانِي الَّذِي فِيهِ الظُّفُرُ سِتَّةَ عَشَرَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ فِي مُوضِحَتِهِ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسٌ وَ فِي نَقْلِ عِظَامِهِ ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ فِي نَاقِبَتِهِ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسٌ وَ فِي صَدْعِهَا ثَلَاثَةَ عَشَرَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ فِي فَكِّهَا خَمْسَةُ دَنَانِيرَ وَ فِي ظُفُرِهِ ثَلَاثُونَ دِينَاراً وَ ذَلِكَ لِأَنَّهُ ثُلُثُ دِيَةِ الرِّجْلِ

And wergild of the upper joint from the big toe, and it is the second in which is the nail, is sixteen Dinars; and regarding its exposure is four Dinars and one-sixth; and regarding the displacement of its bone is eighty Dinars and one-third of a Dinar; and regarding its piercing is four Dinars and one-sixth; and regarding its fracture is thirteen Dinars and one-third of a Dinar; and regarding its disjointing is five Dinars; and regarding its nail is thirty Dinars, and that is because it is one-third of the wergild of the leg;

وَ دِيَةُ الْأَصَابِعِ دِيَةُ كُلِّ إِصْبَعٍ مِنْهَا سُدُسُ دِيَةِ الرِّجْلِ ثَلَاثَةٌ وَ ثَمَانُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ دِيَةُ قَصَبَةِ الْأَصَابِعِ الْأَرْبَعِ سِوَى الْإِبْهَامِ دِيَةُ كُلِّ قَصَبَةٍ مِنْهُنَّ سِتَّةَ عَشَرَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ مُوضِحَةِ قَصَبَةِ كُلِّ إِصْبَعٍ مِنْهُنَّ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ دِيَةُ نَقْلِ عَظْمِ كُلِّ قَصَبَةٍ مِنْهُنَّ ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ دِيَةُ صَدْعِهَا ثَلَاثَةَ عَشَرَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ نَقْبِ كُلِّ قَصَبَةٍ مِنْهُنَّ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ دِيَةُ قَرْحَةٍ لَا تَبْرَأُ فِي الْقَدَمِ ثَلَاثَةٌ وَ ثَلَاثُونَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ دِيَةُ كَسْرِ كُلِّ مَفْصِلٍ مِنَ الْأَصَابِعِ الْأَرْبَعِ الَّتِي تَلِي الْقَدَمَ سِتَّةَ عَشَرَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ دِيَةُ صَدْعِهَا ثَلَاثَةَ عَشَرَ دِينَاراً وَ ثُلُثُ دِينَارٍ وَ دِيَةُ نَقْلِ عِظَامِ كُلِّ قَصَبَةٍ مِنْهُنَّ ثَمَانِيَةُ دَنَانِيرَ وَ ثُلُثُ دِينَارٍ وَ دِيَةُ مُوضِحَةِ كُلِّ قَصَبَةٍ مِنْهُنَّ أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ دِيَةُ نَقْبِهَا أَرْبَعَةُ دَنَانِيرَ وَ سُدُسُ دِينَارٍ وَ دِيَةُ فَكِّهَا خَمْسَةُ دَنَانِيرَ

And wergild of the toes – wergild of each toe from it is one-sixth of the wergild of the left, being eighty three Dinars and one-third of a Dinar; and wergild of the bones of the four toes are equal to the big toe, the wergild from each toe from these is sixteen Dinars and one-third of a Dinar; and wergild of the exposure of the bone of each of the toe from these is four Dinars and one-sixth of a Dinar; and wergild of the displacement of a bone of each of the bones from these is eighty Dinars and one-third of a Dinar; and wergild of its fracture is thirteen Dinars and two-thirds of a Dinar; and wergild of the piercing of each bone from these is four Dinars and one-sixth of a Dinar; and wergild of a bruise in the foot which does not get cured is thirty-three Dinars and one-third of a Dinar; and wergild for breaking of each joint from the four toes which emerge from the foot is sixteen Dinars and one-third of a Dinar; and wergild for its fracture is thirteen Dinars and one-third of a Dinar; and wergild of the displacement of a bone of each bones from these is eighty Dinars and one-third of a Dinar; and wergild for the exposure of each bone from these is four Dinars and one-sixth of a Dinar; and wergild for its piercing is four Dinars and one-sixth of a Dinar; and wergild for its disjointing is five Dinars;

وَ فِي الْمَفْصِلِ الْأَوْسَطِ مِنَ الْأَصَابِعِ الْأَرْبَعِ إِذَا قُطِعَ فَدِيَتُهُ خَمْسَةٌ وَ خَمْسُونَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ كَسْرِهِ أَحَدَ عَشَرَ دِينَاراً وَ ثُلُثَا دِينَارٍ وَ دِيَةُ صَدْعِهِ ثَمَانِيَةُ دَنَانِيرَ وَ أَرْبَعَةُ أَخْمَاسِ دِينَارٍ وَ دِيَةُ مُوضِحَتِهِ دِينَارَانِ وَ دِيَةُ نَقْلِ عِظَامِهِ خَمْسَةُ دَنَانِيرَ وَ ثُلُثَا دِينَارٍ وَ دِيَةُ نَقْبِهِ دِينَارَانِ وَ ثُلُثَا دِينَارٍ وَ دِيَةُ فَكِّهِ ثَلَاثَةُ دَنَانِيرَ

And regarding the middle joints from the four toes when it is cut-off, so its wergild is fifty-five Dinars and two-thirds of a Dinar; and wergild of the breaking is eleven Dinars and two-thirds of a Dinar; and wergild of its fracture is eighty Dinars and four-fifths of a Dinar; and wergild of its exposure is two Dinars; and wergild of the displacement of its bone is five Dinars and two-thirds of a Dinar; and wergild of its piercing is two Dinars and two-thirds of a Dinar; and wergild of its disjointing is three Dinars;

وَ فِي الْمَفْصِلِ الْأَعْلَى مِنَ الْأَصَابِعِ الْأَرْبَعِ الَّتِي فِيهَا الظُّفُرُ إِذَا قُطِعَ فَدِيَتُهُ سَبْعَةٌ وَ عِشْرُونَ دِينَاراً وَ أَرْبَعَةُ أَخْمَاسِ دِينَارٍ وَ دِيَةُ كَسْرِهِ خَمْسَةُ دَنَانِيرَ وَ أَرْبَعَةُ أَخْمَاسِ دِينَارٍ وَ دِيَةُ صَدْعِهِ أَرْبَعَةُ دَنَانِيرَ وَ خُمُسُ دِينَارٍ وَ دِيَةُ مُوضِحَتِهِ دِينَارٌ وَ ثُلُثُ دِينَارٍ وَ دِيَةُ نَقْلِ عِظَامِهِ دِينَارَانِ وَ خُمُسُ دِينَارٍ وَ دِيَةُ نَقْبِهِ دِينَارٌ وَ ثُلُثُ دِينَارٍ وَ دِيَةُ فَكِّهِ دِينَارَانِ وَ أَرْبَعَةُ أَخْمَاسِ دِينَارٍ وَ دِيَةُ كُلِّ ظُفُرٍ عَشَرَةُ دَنَانِيرَ .

And regarding the upper joint from the four toes in which are the nails, when it is cut-off, so its wergild is twenty-seven Dinars and four-fifths of a Dinar; and wergild of its breaking is five dinars and four-fifths of a Dinar; and wergild of its fracture is four Dinars and a fifth of a Dinar; and wergild of its exposure is a Dinar and one-third of a Dinar; and wergild of the displacement of its bone is two Dinars and one-fifth of a Dinar; and wergild of its piercing is a Dinar and one-third of a Dinar; and wergild of its disjointing is two Dinars and a four-fifths of a Dinar; and wergild of each nail is ten Dinars’.[28]

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 ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي الظُّفُرِ إِذَا قُلِعَ وَ لَمْ يَنْبُتْ وَ خَرَجَ أَسْوَدَ فَاسِداً عَشَرَةَ دَنَانِيرَ فَإِنْ خَرَجَ أَبْيَضَ فَخَمْسَةُ دَنَانِيرَ .

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 having said: ‘Amir Al-Momineen^-asws judged regarding the nails, when it is ripped out and does not grow back, and blackness emerges and it rots, is ten Dinars. So if whiteness emerges, so it is five Dinars’.

رَجَعَ إِلَى الْإِسْنَادِ الْأَوَّلِ قَالَ وَ قَضَى فِي مُوضِحَةِ الْأَصَابِعِ ثُلُثَ دِيَةِ الْإِصْبَعِ فَإِنْ أُصِيبَ رَجُلٌ فَأَدِرَ خُصْيَتَاهُ كِلْتَاهُمَا فَدِيَتُهُ أَرْبَعُمِائَةِ دِينَارٍ فَإِنْ فَحِجَ فَلَمْ يَسْتَطِعِ الْمَشْيَ إِلَّا مَشْياً يَسِيراً لَا يَنْفَعُهُ فَدِيَتُهُ أَرْبَعُمِائَةِ أَخْمَاسِ دِيَةِ النَّفْسِ ثَمَانُمِائَةِ دِينَارٍ فَإِنْ أُحْدِبَ مِنْهَا الظَّهْرُ فَحِينَئِذٍ تَمَّتْ دِيَتُهُ أَلْفُ دِينَارٍ وَ الْقَسَامَةُ فِي كُلِّ شَيْ‏ءٍ مِنْ ذَلِكَ سِتَّةُ نَفَرٍ عَلَى مَا بَلَغَتْ دِيَتُهُ وَ دِيَةُ الْبُجْرَةِ إِذَا كَانَتْ فَوْقَ الْعَانَةِ عُشْرُ دِيَةِ النَّفْسِ مِائَةُ دِينَارٍ فَإِنْ كَانَتْ فِي الْعَانَةِ فَخَرَقَتِ الصِّفَاقَ فَصَارَتْ أُدْرَةً فِي إِحْدَى الْبَيْضَتَيْنِ فَدِيَتُهَا مِائَتَا دِينَارٍ خُمُسُ الدِّيَةِ .

Referring to the first chain, he^-asws said: ‘And he (Amir Al-Momineen^-asws) judged regarding exposure of the toes being one-third of the wergild of the toes. So if a man is hit and both his testicles turn around, so its wergild is four hundred Dinars. So if he has to straddle and is not able to walk except for a simple walk, which is not beneficial to him, so its wergild is four-fifths of the wergild of the soul, being a hundred Dinars. So if he becomes hunch backed from it, so this is where is the complete wergild, being a thousand Dinars; and the sworn endorsements regarding everything from that is six people upon whatever his wergild reaches; and wergild of the rupture above the pubic area is a tenth of the wergild of the soul, being one hundred Dinars. So if it was in the pubic area, so it violates the abdominal membrane, so there occurs a swelling in one of the testicles, so its wergild is two hundred Dinars, being a fifth of the (complete) wergild’.[29]

باب دِيَةِ الْجَنِينِ

Chapter 39 – Wergild of the foetus

وَ بِهَذَا الْإِسْنَادِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ جَعَلَ دِيَةَ الْجَنِينِ مِائَةَ دِينَارٍ وَ جَعَلَ مَنِيَّ الرَّجُلِ إِلَى أَنْ يَكُونَ جَنِيناً خَمْسَةَ أَجْزَاءٍ فَإِذَا كَانَ جَنِيناً قَبْلَ أَنْ تَلِجَهُ الرُّوحُ مِائَةَ دِينَارٍ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْإِنْسَانَ مِنْ سُلَالَةٍ وَ هِيَ النُّطْفَةُ فَهَذَا جُزْءٌ ثُمَّ عَلَقَةً فَهُوَ جُزْءَانِ ثُمَّ مُضْغَةً فَهُوَ ثَلَاثَةُ أَجْزَاءٍ ثُمَّ عَظْماً فَهُوَ أَرْبَعَةُ أَجْزَاءٍ ثُمَّ يُكْسَى لَحْماً فَحِينَئِذٍ تَمَّ جَنِيناً فَكَمَلَتْ لَهُ خَمْسَةُ أَجْزَاءٍ مِائَةُ دِينَارٍ وَ الْمِائَةُ دِينَارٍ خَمْسَةُ أَجْزَاءٍ فَجَعَلَ لِلنُّطْفَةِ خُمُسَ الْمِائَةِ عِشْرِينَ دِينَاراً وَ لِلْعَلَقَةِ خُمُسَيِ الْمِائَةِ أَرْبَعِينَ دِينَاراً وَ لِلْمُضْغَةِ ثَلَاثَةَ أَخْمَاسِ الْمِائَةِ سِتِّينَ دِينَاراً وَ لِلْعَظْمِ أَرْبَعَةَ أَخْمَاسِ الْمِائَةِ ثَمَانِينَ دِينَاراً فَإِذَا كُسِيَ اللَّحْمَ كَانَتْ لَهُ مِائَةُ دِينَارٍ كَامِلَةً

And by this chain, from Amir Al-Momineen^-asws having said: ‘The wergild of the foetus is made to be one hundred Dinars, and the sperm of the man up to the stage it happens to be a foetus is of five segments. So if it was a foetus before the spirit enters into it, is one hundred Dinars, and that is that Allah^-azwj Mighty and Majestic Created the human being from an extract, and it is the seed. So this is a segment. Then a clot, so it is a segment. Then a lump, so these are three segments. Then bones, so this is a fourth segment. Then flesh grows upon it, so this is where the foetus is complete. So when the five segments are completed for it, it is one hundred Dinars, and the one hundred Dinars is of five segment. So for the seed is made to be one-fifth of the hundred, being twenty Dinars; and for the clot being two-fifths of the hundred, being forty Dinars; and for the lump being three-fifths of the hundred, being sixty Dinars; and for the bones is four-fifths of the hundred, being eighty Dinars. So when the flesh covers it, there would be one hundred Dinars for it, complete.

فَإِذَا نَشَأَ فِيهِ خَلْقٌ آخَرُ وَ هُوَ الرُّوحُ فَهُوَ حِينَئِذٍ نَفْسٌ فِيهِ أَلْفُ دِينَارٍ دِيَةٌ كَامِلَةٌ إِنْ كَانَ ذَكَراً وَ إِنْ كَانَ أُنْثَى فَخَمْسُمِائَةِ دِينَارٍ وَ إِنْ قُتِلَتِ امْرَأَةٌ وَ هِيَ حُبْلَى فَتَمَّ فَلَمْ يَسْقُطْ وَلَدُهَا وَ لَمْ يُعْلَمْ أَ ذَكَرٌ هُوَ أَمْ أُنْثَى وَ لَمْ يُعْلَمْ أَ بَعْدَهَا مَاتَ أَوْ قَبْلَهَا فَدِيَتُهُ نِصْفَانِ نِصْفُ دِيَةِ الذَّكَرِ وَ نِصْفُ دِيَةِ الْأُنْثَى وَ دِيَةُ الْمَرْأَةِ كَامِلَةٌ بَعْدَ ذَلِكَ وَ ذَلِكَ سِتَّةُ أَجْزَاءٍ مِنَ الْجَنِينِ

So when another creation prevails in it, and it is the spirit, so this is where there it is a soul, regarding it is a thousand Dinars complete, if it was a male; and if it was a female, so it is five hundred Dinars. So if a woman is killed, and she is pregnant, so it was complete, but it did not miscarry, and it was not know whether it was a male or a female, and it is not know whether it died after her or before her, so its wergild is in two halves, being half the wergild of the male, and half the wergild of the female, and wergild of the woman is complete after that, and that is of six segments from the foetus.

وَ أَفْتَى ( عليه السلام ) فِي مَنِيِّ الرَّجُلِ يُفْرِغُ مِنْ عِرْسِهِ فَيَعْزِلُ عَنْهَا الْمَاءَ وَ لَمْ يُرِدْ ذَلِكَ نِصْفَ خُمُسِ الْمِائَةِ عَشَرَةَ دَنَانِيرَ وَ إِذَا أَفْرَغَ فِيهَا عِشْرِينَ دِينَاراً

And he^-asws issued a verdict regarding the seed of the man which flows out from his bride, so the water is isolated from her and that is not returned, being half of the fifth of the hundred, being ten Dinars; and when it is poured from her, being twenty Dinars’. 

وَ قَضَى فِي دِيَةِ جِرَاحِ الْجَنِينِ مِنْ حِسَابِ الْمِائَةِ عَلَى مَا يَكُونُ مِنْ جِرَاحِ الذَّكَرِ وَ الْأُنْثَى الرَّجُلِ وَ الْمَرْأَةِ كَامِلَةً وَ جَعَلَ لَهُ فِي قِصَاصِ جِرَاحَتِهِ وَ مَعْقُلَتِهِ عَلَى قَدْرِ دِيَتِهِ وَ هِيَ مِائَةُ دِينَارٍ .

And he^-asws judged regarding wergild of the injuries from the foetus from the accounting of the one hundred based upon what it happens to be, from the injury of the male and the female, the man and the woman (proportion of its completion), and made for it regarding its retaliation of its injuries and its blood relations based upon the measurement of its wergild, and it is one hundred Dinars’.[30]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ أَوْ غَيْرِهِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دِيَةُ الْجَنِينِ خَمْسَةُ أَجْزَاءٍ خُمُسٌ لِلنُّطْفَةِ عِشْرُونَ دِينَاراً وَ لِلْعَلَقَةِ خُمُسَانِ أَرْبَعُونَ دِينَاراً وَ لِلْمُضْغَةِ ثَلَاثَةُ أَخْمَاسٍ سِتُّونَ دِينَاراً وَ لِلْعَظْمِ أَرْبَعَةُ أَخْمَاسٍ ثَمَانُونَ دِينَاراً فَإِذَا تَمَّ الْجَنِينُ كَانَتْ لَهُ مِائَةُ دِينَارٍ فَإِذَا أُنْشِئَ فِيهِ الرُّوحُ فَدِيَتُهُ أَلْفُ دِينَارٍ أَوْ عَشَرَةُ آلَافِ دِرْهَمٍ إِنْ كَانَ ذَكَراً وَ إِنْ كَانَ أُنْثَى فَخَمْسُمِائَةِ دِينَارٍ وَ إِنْ قُتِلَتِ الْمَرْأَةُ وَ هِيَ حُبْلَى فَلَمْ يُدْرَ أَ ذَكَراً كَانَ وَلَدُهَا أَوْ أُنْثَى فَدِيَةُ الْوَلَدِ نِصْفَانِ نِصْفُ دِيَةِ الذَّكَرِ وَ نِصْفُ دِيَةِ الْأُنْثَى وَ دِيَتُهَا كَامِلَةٌ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, or someone else, from Ibn Muskan,

Abu Abdullah^-asws has said: ‘Wergild of the foetus is of five segments, one-fifth for the seed being twenty Dinars; and two-fifths for the clot being forty dinars; and three-fifths for the lump, being sixty Dinars; and four-fifths for the bones, being eighty Dinars. So when the foetus is complete, there would be one-hundred Dinars for it. So when the spirit prevails in it, so its wergild would be a thousand Dinars, or ten thousand Dirhams, if it was a male; and if it was a female, so it would be five hundred Dinars. And if the woman is killed and she is pregnant, so it is not know whether her child was a male of a female, so the wergild of the child is in two halves – half the wergild of the male, and half the wergild of the female, and her wergild would be complete’.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَتِ امْرَأَةٌ فَاسْتَعْدَتْ عَلَى أَعْرَابِيٍّ قَدْ أَفْزَعَهَا فَأَلْقَتْ جَنِيناً فَقَالَ الْأَعْرَابِيُّ لَمْ يُهِلَّ وَ لَمْ يَصِحْ وَ مِثْلُهُ يُطَلُّ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) اسْكُتْ سَجَّاعَةُ عَلَيْكَ غُرَّةٌ وَصِيفٌ عَبْدٌ أَوْ أَمَةٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from Dawood Bin Farqad,

Abu Abdullah^-asws has said: ‘A woman came across a Bedouin who terrified her, so she miscarried a foetus. So the Bedouin said, ‘I neither scared her nor shouted at her, for the like of it to happen’. So the Prophet^-saww said: ‘Be silent! The compensation is upon you for surprising her (and) negligence, a servant (male) or a maid (female) (to serve her for life)’.[32]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ ضَرَبَ رَجُلٌ بَطْنَ امْرَأَةٍ حُبْلَى فَأَلْقَتْ مَا فِي بَطْنِهَا مَيِّتاً فَإِنَّ عَلَيْهِ غُرَّةَ عَبْدٍ أَوْ أَمَةٍ يَدْفَعُهَا إِلَيْهَا .

Muhammad Bin Yahya, form Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

Abu Abdullah^-asws has said: ‘If a man were to strike the belly of a woman, so she miscarries whatever was in her belly as dead, so upon him would be the fine of providing a male or a female servant, and (to be) handing over to her’.[33]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ نُعَيْمِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ قَتَلَ جَنِينَ أَمَةٍ لِقَوْمٍ فِي بَطْنِهَا فَقَالَ إِنْ كَانَ مَاتَ فِي بَطْنِهَا بَعْدَ مَا ضَرَبَهَا فَعَلَيْهِ نِصْفُ عُشْرِ قِيمَةِ أُمِّهِ وَ إِنْ كَانَ ضَرَبَهَا فَأَلْقَتْهُ حَيّاً فَمَاتَ فَإِنَّ عَلَيْهِ عُشْرَ قِيمَةِ أُمِّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together, from Ibn Mahboub, from Nuaym Bin Ibrahim, from Abu Sayyar,

(It has been narrated) from Abu Abdullah^-asws regarding a man who killed a foetus of a slave girl in her belly, (which was) for a people (not belong to him). So he^-asws said: ‘If it died inside her belly after her having been struck, so upon him is half of the price of his slave girl, and if she had been struck, so it was miscarried alive, so it died (afterwards), so upon him is a tenth of the price of his slave girl’.[34]

ابْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي امْرَأَةٍ شَرِبَتْ دَوَاءً وَ هِيَ حَامِلٌ لِتَطْرَحَ وَلَدَهَا فَأَلْقَتْ وَلَدَهَا فَقَالَ إِنْ كَانَ عَظْماً قَدْ نَبَتَ عَلَيْهِ اللَّحْمُ وَ شُقَّ لَهُ السَّمْعُ وَ الْبَصَرُ فَإِنَّ عَلَيْهَا دِيَتَهُ تُسَلِّمُهَا إِلَى أَبِيهِ قَالَ وَ إِنْ كَانَ جَنِيناً عَلَقَةً أَوْ مُضْغَةً فَإِنَّ عَلَيْهَا أَرْبَعِينَ دِينَاراً أَوْ غُرَّةً تُسَلِّمُهَا إِلَى أَبِيهِ قُلْتُ فَهِيَ لَا تَرِثُ مِنْ وَلَدِهَا مِنْ دِيَتِهِ قَالَ لَا لِأَنَّهَا قَتَلَتْهُ .

Ibn Mahboub, from Ali Bin Raib, from Abu Ubeyda,

(It has been narrated) from Abu Ja’far^-asws regarding a woman who drank medication and she was pregnant, in order to abort her child. So she miscarried her child (as a result). So he^-asws said: ‘If it was bones and flesh had grown upon it, and the hearing and the sight had been pierced for it, so upon her is its wergild to be submitted to its father. And if it was a foetus, either a clot or a lump, so upon her would be forty Dinars, a compensation to be submitted to its father’. I said, ‘So she would not be inheriting from her child, from its wergild?’ He^-asws said: ‘No, because she killed it’.[35]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي جَنِينِ الْهِلَالِيَّةِ حَيْثُ رُمِيَتْ بِالْحَجَرِ فَأَلْقَتْ مَا فِي بَطْنِهَا غُرَّةَ عَبْدٍ أَوْ أَمَةٍ .

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 judged regarding a foetus of Al-Hilaliya when she was pelted by a rock, so she miscarried what was in her belly, a compensation of a (male) servant, or a (female) servant’.[36]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَضْرِبُ الْمَرْأَةَ فَتَطْرَحُ النُّطْفَةَ قَالَ عَلَيْهِ عِشْرُونَ دِينَاراً فَإِنْ كَانَتْ عَلَقَةً فَعَلَيْهِ أَرْبَعُونَ دِينَاراً وَ إِنْ كَانَتْ مُضْغَةً فَعَلَيْهِ سِتُّونَ دِينَاراً وَ إِنْ كَانَ عَظْماً فَعَلَيْهِ الدِّيَةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan, from man,

(The narrator) says, ‘I said to Abu Ja’far^-asws, ‘The man strikes a woman, so she dropped the seed’. He^-asws said, ‘Upon him is twenty Dinars. So if it was a clot, so upon him is forty Dinars; and if it was a lump, so upon him is sixty Dinars; and if it was bones, so upon him is the (complete) wergild’.[37]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي النُّطْفَةِ عِشْرُونَ دِينَاراً وَ فِي الْعَلَقَةِ أَرْبَعُونَ دِينَاراً وَ فِي الْمُضْغَةِ سِتُّونَ دِينَاراً وَ فِي الْعَظْمِ ثَمَانُونَ دِينَاراً فَإِذَا كُسِيَ اللَّحْمَ فَمِائَةُ دِينَارٍ ثُمَّ هِيَ دِيَتُهُ حَتَّى يَسْتَهِلَّ فَإِذَا اسْتَهَلَّ فَالدِّيَةُ كَامِلَةٌ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Suleyman Bin Salih,

(It has been narrated) from Abu Abdullah^-asws regarding the seed being twenty Dinars, and regarding the clot being forty Dinars, and regarding the lump being sixty Dinars, and regarding the bones being eighty Dinars. So when the flesh covers it, so it is a hundred Dinars. Then it is its wergild until it commences (living). So when it commences, so it is the complete wergild (a thousand Dinars)’.[38]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَضْرِبُ الْمَرْأَةَ فَتَطْرَحُ النُّطْفَةَ فَقَالَ عَلَيْهِ عِشْرُونَ دِينَاراً فَقُلْتُ يَضْرِبُهَا فَتَطْرَحُ الْعَلَقَةَ فَقَالَ عَلَيْهِ أَرْبَعُونَ دِينَاراً قُلْتُ فَيَضْرِبُهَا فَتَطْرَحُ الْمُضْغَةَ قَالَ عَلَيْهِ سِتُّونَ دِينَاراً قُلْتُ فَيَضْرِبُهَا فَتَطْرَحُهُ وَ قَدْ صَارَ لَهُ عَظْمٌ فَقَالَ عَلَيْهِ الدِّيَةُ كَامِلَةً وَ بِهَذَا قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام )

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about the man who struck the woman, so she dropped the seed. So he^-asws said: ‘Upon him is twenty Dinars’. So I said, ‘He hits her and she drops the clot?’ So he^-asws said: ‘Upon him is forty Dinars’. I said, ‘So he hits her, and she drops the lump?’ He^-asws said: ‘Upon his is sixty Dinars’. I said, ‘So he hits her, she drops it, and bones had occurred upon it?’ So he^-asws said: ‘Upon him is the complete wergild, and it is by this that Amir Al-Momineen^-asws judged’.

قُلْتُ فَمَا صِفَةُ خِلْقَةِ النُّطْفَةِ الَّتِي تُعْرَفُ بِهَا فَقَالَ النُّطْفَةُ تَكُونُ بَيْضَاءَ مِثْلَ النُّخَامَةِ الْغَلِيظَةِ فَتَمْكُثُ فِي الرَّحِمِ إِذَا صَارَتْ فِيهِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ إِلَى عَلَقَةٍ قُلْتُ فَمَا صِفَةُ خِلْقَةِ الْعَلَقَةِ الَّتِي تُعْرَفُ بِهَا فَقَالَ هِيَ عَلَقَةٌ كَعَلَقَةِ الدَّمِ الْمِحْجَمَةِ الْجَامِدَةِ تَمْكُثُ فِي الرَّحِمِ بَعْدَ تَحْوِيلِهَا عَنِ النُّطْفَةِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً

I said, ‘So what is the description of the creation of the seed which it is recognised by?’ So he^-asws said: ‘The seed happens to be white, like the thick phlegm. So it remains in the womb. When forty days pass over it, then it becomes a clot’. I said, ‘So what is the description of the creation of the clot which it is recognised by?’ So he^-asws said: ‘It is a clot like the clot of the coagulated blood, solidified, remaining in the womb after its conversion from the seed, for forty days, then it becomes a lump’.

قُلْتُ فَمَا صِفَةُ الْمُضْغَةِ وَ خِلْقَتِهَا الَّتِي تُعْرَفُ بِهَا قَالَ هِيَ مُضْغَةُ لَحْمٍ حَمْرَاءُ فِيهَا عُرُوقٌ خُضْرٌ مُشْتَبِكَةٌ ثُمَّ تَصِيرُ إِلَى عَظْمٍ قُلْتُ فَمَا صِفَةُ خِلْقَتِهِ إِذَا كَانَ عَظْماً فَقَالَ إِذَا كَانَ عَظْماً شُقَّ لَهُ السَّمْعُ وَ الْبَصَرُ وَ رُتِّبَتْ جَوَارِحُهُ فَإِذَا كَانَ كَذَلِكَ فَإِنَّ فِيهِ الدِّيَةَ كَامِلَةً .

I said, ‘So what is the description of the lump and its creation which it is recognised by?’ He^-asws said: ‘It is a lump of red flesh in which are green veins, entangled. Then it becomes bones’. I said, ‘So what is the description of its creation when it was bones?’ So he^-asws said: ‘When it was bones, there are formed limbs for it, the hearing, and the sight, and arrangement of its limbs. So when it was like that, so regarding it is the complete wergild’.[39]

صَالِحُ بْنُ عُقْبَةَ عَنْ يُونُسَ الشَّيْبَانِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَإِنْ خَرَجَ فِي النُّطْفَةِ قَطْرَةُ دَمٍ قَالَ الْقَطْرَةُ عُشْرُ النُّطْفَةِ فِيهَا اثْنَانِ وَ عِشْرُونَ دِينَاراً قُلْتُ فَإِنْ قَطَرَتْ قَطْرَتَيْنِ قَالَ أَرْبَعَةٌ وَ عِشْرُونَ دِينَاراً قَالَ قُلْتُ فَإِنْ قَطَرَتْ بِثَلَاثٍ قَالَ فَسِتَّةٌ وَ عِشْرُونَ دِينَاراً قُلْتُ فَأَرْبَعٌ قَالَ فَثَمَانِيَةٌ وَ عِشْرُونَ دِينَاراً وَ فِي خَمْسٍ ثَلَاثُونَ دِينَاراً وَ مَا زَادَ عَلَى النِّصْفِ فَعَلَى حِسَابِ ذَلِكَ حَتَّى تَصِيرَ عَلَقَةً فَإِذَا صَارَتْ عَلَقَةً فَفِيهَا أَرْبَعُونَ

Salih Bin Uqba, from Yunus Al Shaybani who said,

‘I said to Abu Abdullah^-asws, ‘Suppose a drop of blood comes out in the seed?’ He^-asws said: ‘The drop is a tenth of the seed, regarding it is twenty two Dinars’. I said, ‘So if the drop are two drops?’ He^-asws said: ‘Twenty four Dinars’. I said, ‘So if there are three drops?’ He^-asws said: ‘Twenty-six Dinars’. I said, ‘So, four?’ He^-asws said: ‘Twenty-eight Dinars; and regarding five is thirty Dinars; and whatever increases upon the half. So it would be based upon the accounting of that until it becomes a clot. So when it becomes a clot, so with regards to it is forty (Dinars)’.

فَقَالَ لَهُ أَبُو شِبْلٍ وَ أَخْبَرَنَا أَبُو شِبْلٍ قَالَ حَضَرْتُ يُونُسَ وَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُخْبِرُهُ بِالدِّيَاتِ قَالَ قُلْتُ فَإِنَّ النُّطْفَةَ خَرَجَتْ مُتَحَصْحِصَةً بِالدَّمِ قَالَ فَقَالَ لِي فَقَدْ عَلِقَتْ إِنْ كَانَ دَماً صَافِياً فَفِيهَا أَرْبَعُونَ دِينَاراً وَ إِنْ كَانَ دَماً أَسْوَدَ فَلَا شَيْ‏ءَ عَلَيْهِ إِلَّا التَّعْزِيرَ لِأَنَّهُ مَا كَانَ مِنْ دَمٍ صَافٍ فَذَلِكَ لِلْوَلَدِ وَ مَا كَانَ مِنْ دَمٍ أَسْوَدَ فَذَلِكَ مِنَ الْجَوْفِ

So Abu Shibl asked him^-asws, and Abu Shibl informed us saying, ‘Yunus was present and Abu Abdullah^-asws informed him with the wergilds. I said, ‘So if the seed comes out submerged in the blood?’ So he^-asws said to me: ‘So it has clotted, if it was clear blood. Therefore with regards to it is forty Dinars; and if it was black blood, so there is nothing upon it except for the reprimanding, because whatever was from clear blood, so that is for the child, and whatever was from the black blood, so that is from the inside’.

قَالَ أَبُو شِبْلٍ فَإِنَّ الْعَلَقَةَ صَارَ فِيهَا شِبْهُ الْعِرْقِ مِنْ لَحْمٍ قَالَ اثْنَانِ وَ أَرْبَعُونَ الْعُشْرُ قَالَ قُلْتُ فَإِنَّ عُشْرَ الْأَرْبَعِينَ أَرْبَعَةٌ فَقَالَ لَا إِنَّمَا هُوَ عُشْرُ الْمُضْغَةِ لِأَنَّهُ إِنَّمَا ذَهَبَ عُشْرُهَا فَكُلَّمَا زَادَتْ زِيدَ حَتَّى تَبْلُغَ السِّتِّينَ قَالَ قُلْتُ فَإِنْ رَأَيْتُ فِي الْمُضْغَةِ شِبْهَ الْعُقْدَةِ عَظْماً يَابِساً قَالَ فَذَلِكَ عَظْمٌ كَذَلِكَ أَوَّلُ مَا يَبْتَدِئُ الْعَظْمُ فَيَبْتَدِئُ بِخَمْسَةِ أَشْهُرٍ فَفِيهِ أَرْبَعَةُ دَنَانِيرَ فَإِنْ زَادَ فَزِدْ أَرْبَعَةً أَرْبَعَةً حَتَّى يُتِمَّ الثَّمَانِينَ

Abu Shibl said, ‘So if the clot is such that there happen to be in it resembling the veins from the flesh?’ He^-asws said: ‘Forty-two and the one-tenth’. I said, ‘So if the tenth is forty-four?’ So he^-asws said: ‘No! But rather, it is a tenth of the lump, because its one-tenth has gone. So whatever is increased, it increased until it reaches the sixty’. I said, ‘So what is your^-asws view regarding the lump with nodes resembling the dry bones?’ He^-asws said: ‘So that is the bone. It is like that in the beginning, what is the beginning of (the formation of) the bones, by five months. Therefore, with regards to it is forty Dinars. So if it is additional, so it increases by four, four, until it is completed at eighty’.

قَالَ قُلْتُ وَ كَذَلِكَ إِذَا كُسِيَ الْعَظْمُ لَحْماً قَالَ ( عليه السلام ) كَذَلِكَ قُلْتُ فَإِذَا وَكَزَهَا فَسَقَطَ الصَّبِيُّ وَ لَا يُدْرَى أَ حَيٌّ كَانَ أَمْ لَا قَالَ هَيْهَاتَ يَا أَبَا شِبْلٍ إِذَا مَضَتِ الْخَمْسَةُ الْأَشْهُرِ فَقَدْ صَارَتْ فِيهِ الْحَيَاةُ وَ قَدِ اسْتَوْجَبَ الدِّيَةَ .

I said, ‘And similar to that when the bones attain flesh?’ He^-asws said: ‘It is like that’. I said, ‘So when she is punched (in the belly) and the child is dropped, and it is not known whether it was alive, or not?’ He^-asws said: ‘Far be it! O Abu Shibl, when five months elapse, so the life has come into it, and the wergild is Obligated’.[40]

صَالِحُ بْنُ عُقْبَةَ عَنْ يُونُسَ الشَّيْبَانِيِّ قَالَ حَضَرْتُ أَنَا وَ أَبُو شِبْلٍ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلْتُهُ عَنْ هَذِهِ الْمَسَائِلِ فِي الدِّيَاتِ ثُمَّ سَأَلَ أَبُو شِبْلٍ وَ كَانَ أَشَدَّ مُبَالَغَةً فَخَلَّيْتُهُ حَتَّى اسْتَنْظَفَ .

Salih Bin Iqba, from Yunus Al Shaybani who said,

‘I and Abu Shibl were present in the presence of Abu Abdullah^-asws, so I asked him^-asws about these questions regarding the wergild. The Abu Shibl asked, and he was speaking intensely about it. So I left him until he grasped it’.[41]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْغُرَّةَ تَكُونُ بِثَمَانِيَةِ دَنَانِيرَ وَ تَكُونُ بِعَشَرَةِ دَنَانِيرَ فَقَالَ بِخَمْسِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Ubeyd Bin Zurara who said,

‘I said to Abu Abdullah^-asws, ‘The commencement (of the foetus) happens with eight Dinars, and happens with ten Dinars?’ So he^-asws said: ‘By fifty’.[42]

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 ضَرَبَ ابْنَتَهُ وَ هِيَ حُبْلَى فَأَسْقَطَتْ سِقْطاً مَيِّتاً فَاسْتَعْدَى زَوْجُ الْمَرْأَةِ عَلَيْهِ فَقَالَتِ الْمَرْأَةُ لِزَوْجِهَا إِنْ كَانَ لِهَذَا السِّقْطِ دِيَةٌ وَ لِي فِيهِ مِيرَاثٌ فَإِنَّ مِيرَاثِي مِنْهُ لِأَبِي فَقَالَ يَجُوزُ لِأَبِيهَا مَا وَهَبَتْ لَهُ .

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

(The narrator) says, ‘I asked Abu Abdullah^-asws about a man who struck his daughter, and she was pregnant. So she dropped a dead (foetus). So the husband of the woman antagonised against him. So the woman said to her husband, ‘If there was a wergild for this aborted (foetus), and for me with regards to it is inheritance, so my inheritance from it is for my father’. So he^-asws said: ‘It is allowed for her father whatever she gifts for him’.[43]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ سَأَلْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) عَنْ رَجُلٍ ضَرَبَ امْرَأَةً حَامِلًا بِرِجْلِهِ فَطَرَحَتْ مَا فِي بَطْنِهَا مَيِّتاً فَقَالَ إِنْ كَانَ نُطْفَةً فَإِنَّ عَلَيْهِ عِشْرِينَ دِينَاراً قُلْتُ فَمَا حَدُّ النُّطْفَةِ فَقَالَ هِيَ الَّتِي إِذَا وَقَعَتْ فِي الرَّحِمِ فَاسْتَقَرَّتْ فِيهِ أَرْبَعِينَ يَوْماً

Ali Bin Ibrahim, from his father, from Ibn Mahboun, from Abdullah Bin Ghalib, from his father, from Saeed Bin Al Musayyab who said,

‘I asked Ali Bin Al-Husayn^-asws about a man who struck a pregnant woman by his leg, so she dropped what was in her belly, as dead’. So he^-asws said: ‘So if it was seed, so upon is twenty Dinars’. I said, ‘So what is the limit for the seed?’ So he^-asws said: ‘It is which, when it fall in the womb, so it rests in it for forty days’.

قَالَ وَ إِنْ طَرَحَتْهُ وَ هُوَ عَلَقَةٌ فَإِنَّ عَلَيْهِ أَرْبَعِينَ دِينَاراً قُلْتُ فَمَا حَدُّ الْعَلَقَةِ فَقَالَ هِيَ الَّتِي إِذَا وَقَعَتْ فِي الرَّحِمِ فَاسْتَقَرَّتْ فِيهِ ثَمَانِينَ يَوْماً

He^-asws said: ‘And if she dropped it and it was a clot, so upon him is forty Dinars’. I said, ‘So what is the limit of the clot?’ So he^-asws said: ‘It is which, when it falls in the womb, so it settles in it for eighty days’.

قَالَ وَ إِنْ طَرَحَتْهُ وَ هُوَ مُضْغَةٌ فَإِنَّ عَلَيْهِ سِتِّينَ دِينَاراً قُلْتُ فَمَا حَدُّ الْمُضْغَةِ فَقَالَ هِيَ الَّتِي إِذَا وَقَعَتْ فِي الرَّحِمِ فَاسْتَقَرَّتْ فِيهِ مِائَةً وَ عِشْرِينَ يَوْماً

He^-asws said: ‘And if she dropped it, and it was a lump, so upon him is sixty Dinars’. I said, ‘So what is the limit of the lump?’ So he^-asws said: ‘it is which, when it falls in the womb, so it settles in it for one hundred and twenty days’.

قَالَ وَ إِنْ طَرَحَتْهُ وَ هُوَ نَسَمَةٌ مُخَلَّقَةٌ لَهُ عَظْمٌ وَ لَحْمٌ مُزَيَّلَ الْجَوَارِحِ قَدْ نُفِخَ فِيهِ رُوحُ الْعَقْلِ فَإِنَّ عَلَيْهِ دِيَةً كَامِلَةً قُلْتُ لَهُ أَ رَأَيْتَ تَحَوُّلَهُ فِي بَطْنِهَا إِلَى حَالٍ أَ بِرُوحٍ كَانَ ذَلِكَ أَوْ بِغَيْرِ رُوحٍ قَالَ بِرُوحٍ عَدَا الْحَيَاةِ الْقَدِيمِ الْمَنْقُولِ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ وَ لَوْ لَا أَنَّهُ كَانَ فِيهِ رُوحٌ عَدَا الْحَيَاةِ مَا تَحَوَّلَ عَنْ حَالٍ بَعْدَ حَالٍ فِي الرَّحِمِ وَ مَا كَانَ إِذاً عَلَى مَنْ يَقْتُلُهُ دِيَةٌ وَ هُوَ فِي تِلْكَ الْحَالِ .

He^-asws said: ‘And if she dropped it, and it is a person for whom is Created the bones, and the flesh, distinguishable limbs, and there has been Blown into it the spirit of the intellect, so upon him is the complete wergild’. I said to him^-asws, ‘So what is your^-asws view if it is transforming in her belly to a state, would it be with a sprit, or without a spirit?’ He^-asws said: ‘With a spirit except for the old life which gets transferred in the loins of the men and the wombs of the women. And if it were not so that there was spirit in it except for the life, it would not have converted from a state after a state, in the womb, and there would not have been a wergild upon the one who kills it, and it would be in that state’.[44]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْغُرَّةَ تَزِيدُ وَ تَنْقُصُ وَ لَكِنْ قِيمَتُهَا أَرْبَعُونَ دِينَاراً .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Is’haq Bin Ammar,

Abu Abdullah^-asws has said: ‘The commencement of the foetus increases and (sometimes) it is deficient, but its value is forty Dinars’.[45]

باب الرَّجُلِ يَقْطَعُ رَأْسَ مَيِّتٍ أَوْ يَفْعَلُ بِهِ مَا يَكُونُ فِيهِ اجْتِيَاحُ نَفْسِ الْحَيِّ

Chapter 40 – The man cuts-off the head of a deceased, or does with him what annihilated the self of the live

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ الصَّبَّاحِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ أَتَى الرَّبِيعُ أَبَا جَعْفَرٍ الْمَنْصُورَ وَ هُوَ خَلِيفَةٌ فِي الطَّوَافِ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَاتَ فُلَانٌ مَوْلَاكَ الْبَارِحَةَ فَقَطَعَ فُلَانٌ مَوْلَاكَ رَأْسَهُ بَعْدَ مَوْتِهِ قَالَ فَاسْتَشَاطَ وَ غَضِبَ قَالَ فَقَالَ لِابْنِ شُبْرُمَةَ وَ ابْنِ أَبِي لَيْلَى وَ عِدَّةٍ مَعَهُ مِنَ الْقُضَاةِ وَ الْفُقَهَاءِ مَا تَقُولُونَ فِي هَذَا فَكُلٌّ قَالَ مَا عِنْدَنَا فِي هَذَا شَيْ‏ءٌ قَالَ فَجَعَلَ يُرَدِّدُ الْمَسْأَلَةَ فِي هَذَا وَ يَقُولُ أَقْتُلُهُ أَمْ لَا فَقَالُوا مَا عِنْدَنَا فِي هَذَا شَيْ‏ءٌ

Ali Bin Ibrahim, from his father, from Al Husayn Bin Musa, from Muhammad Bin Al Sabbah, from onoe of our companions who said,

‘Al-Rabie came over to Abu Ja’far Al-Mansour and he was the caliph, during him being in the circumambulation. So he said to him, ‘O commander of the faithful! So and so slave of yours died last night, so and so slave of yours cut-off his head after his death’. So he was fuming and angry, and said to Ibn Shabrama, and Ibn Abu Layli, and a number who were with him, from the judges, ‘What are you all saying regarding this?’ So all of them said, ‘There is nothing with us with regards to this, anything’. So he repeated the question regarding this, and he was saying, ‘Shall I kill him or not?’ So they said, ‘There is nothing with us with regards to this, anything’.

قَالَ فَقَالَ لَهُ بَعْضُهُمْ قَدْ قَدِمَ رَجُلٌ السَّاعَةَ فَإِنْ كَانَ عِنْدَ أَحَدٍ شَيْ‏ءٌ فَعِنْدَهُ الْجَوَابُ فِي هَذَا وَ هُوَ جَعْفَرُ بْنُ مُحَمَّدٍ وَ قَدْ دَخَلَ الْمَسْعَى فَقَالَ لِلرَّبِيعِ اذْهَبْ إِلَيْهِ فَقُلْ لَهُ لَوْ لَا مَعْرِفَتُنَا بِشُغُلِ مَا أَنْتَ فِيهِ لَسَأَلْنَاكَ أَنْ تَأْتِيَنَا وَ لَكِنْ أَجِبْنَا فِي كَذَا وَ كَذَا

He (the narrator) said, ‘So, one of them said to him, ‘At the moment a man has set foot here, so if there was anyone who had anything with regards to this, the answer would be with him^-asws, and he^-asws is Ja’far^-asws Bin Muhammad^-asws, and he^-asws has entered into (performance of) Al-Sa’ee’. So he said to Al-Rabie, ‘Go to him^-asws, and say to him^-asws, ‘Had we not know what you^-asws are occupied in, we would have asked you^-asws to come over, but answer us regarding such and such’.

قَالَ فَأَتَاهُ الرَّبِيعُ وَ هُوَ عَلَى الْمَرْوَةِ فَأَبْلَغَهُ الرِّسَالَةَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَدْ تَرَى شُغُلَ مَا أَنَا فِيهِ وَ قِبَلَكَ الْفُقَهَاءُ وَ الْعُلَمَاءُ فَسَلْهُمْ قَالَ فَقَالَ لَهُ قَدْ سَأَلَهُمْ وَ لَمْ يَكُنْ عِنْدَهُمْ فِيهِ شَيْ‏ءٌ قَالَ فَرَدَّهُ إِلَيْهِ فَقَالَ أَسْأَلُكَ إِلَّا أَجَبْتَنَا فِيهِ فَلَيْسَ عِنْدَ الْقَوْمِ فِي هَذَا شَيْ‏ءٌ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حَتَّى أَفْرُغَ مِمَّا أَنَا فِيهِ

He (the narrator) said, ‘So Al-Rabie went over, and he^-asws was at Al-Marwa. So he delivered the message to him^-asws. So Abu Abdullah^-asws said to him: ‘You have seen what I^-asws am occupied in, and in front of you are the judges and the scholars, so ask them’. So he said to him^-asws, ‘He has asked them, and there did not happen to with anything with them regarding it’. So he^-asws responded (similarly) to him. So he said, ‘I ask you^-asws only to answer us with regards to it, for there is nothing with the people regarding this’. So Abu Abdullah^-asws said: ‘Until after I^-asws are free from what I^-asws am occupied in (Al-Sa’ee)’.

قَالَ فَلَمَّا فَرَغَ جَاءَ فَجَلَسَ فِي جَانِبِ الْمَسْجِدِ الْحَرَامِ فَقَالَ لِلرَّبِيعِ اذْهَبْ فَقُلْ لَهُ عَلَيْهِ مِائَةُ دِينَارٍ قَالَ فَأَبْلَغَهُ ذَلِكَ فَقَالُوا لَهُ فَسَلْهُ كَيْفَ صَارَ عَلَيْهِ مِائَةُ دِينَارٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي النُّطْفَةِ عِشْرُونَ وَ فِي الْعَلَقَةِ عِشْرُونَ وَ فِي الْمُضْغَةِ عِشْرُونَ وَ فِي الْعَظْمِ عِشْرُونَ وَ فِي اللَّحْمِ عِشْرُونَ ثُمَّ أَنْشَأْنَاهُ خَلْقاً آخَرَ وَ هَذَا هُوَ مَيِّتٌ بِمَنْزِلَتِهِ قَبْلَ أَنْ يُنْفَخَ فِيهِ الرُّوحُ فِي بَطْنِ أُمِّهِ جَنِيناً

He (the narrator) said, ‘So when he^-asws was free, he^-asws came and sat by the side of the Sacred Masjid. He^-asws said to Al-Rabie: ‘Go and say to him, ‘Upon him is (wergild of) one hundred Dinars’. So he delivered that. So they said, ‘Ask him^-asws how it came to be one hundred Dinars upon him’. So Abu Abdullah^-asws said: ‘With regards to the seed is twenty, and regarding the clot is twenty, and regarding the lump is twenty, and regarding the bone is twenty, and regarding the flesh is twenty. The it grows to another creation, and this deceased is at its status, before the spirit has been Blown into it, in the belly of its mother, as a foetus’.

قَالَ فَرَجَعَ إِلَيْهِ فَأَخْبَرَهُ بِالْجَوَابِ فَأَعْجَبَهُمْ ذَلِكَ وَ قَالُوا ارْجِعْ إِلَيْهِ فَسَلْهُ الدَّنَانِيرَ لِمَنْ هِيَ لِوَرَثَتِهِ أَمْ لَا فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ لِوَرَثَتِهِ فِيهَا شَيْ‏ءٌ إِنَّمَا هَذَا شَيْ‏ءٌ أُتِيَ إِلَيْهِ فِي بَدَنِهِ بَعْدَ مَوْتِهِ يُحَجُّ بِهَا عَنْهُ أَوْ يُتَصَدَّقُ بِهَا عَنْهُ أَوْ تَصِيرُ فِي سَبِيلٍ مِنْ سُبُلِ الْخَيْرِ

He (the narrator) said, ‘So he returned to him and informed him of the answer. So that astounded them, and they said, ‘Return to him^-asws, and ask him^-asws about the Dinars, for who it is to be, for his (of the decapitated deceased) inheritors or not?’ So Abu Abdullah^-asws said: ‘There is not for his inheritors, anything. But rather this is a thing which came upon him in his body after his death. It would be (utilised for) performing Hajj on his behalf, or given in charity by it on his behalf, or it would be made to be in a way from the ways of the goodness’.

قَالَ فَزَعَمَ الرَّجُلُ أَنَّهُمْ رَدُّوا الرَّسُولَ إِلَيْهِ فَأَجَابَ فِيهَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِسِتَّةٍ وَ ثَلَاثِينَ مَسْأَلَةً وَ لَمْ يَحْفَظِ الرَّجُلُ إِلَّا قَدْرَ هَذَا الْجَوَابِ .

He (the narrator) said, ‘The man claimed that the messenger returned (many a time), so Abu Abdullah^-asws answered regarding it with thirty-six questions, and the man did not memorise except to the measurement of this answer’.[46]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ قَطْعُ رَأْسِ الْمَيِّتِ أَشَدُّ مِنْ قَطْعِ رَأْسِ الْحَيِّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from someone else from our companions,

Abu Abdullah^-asws has said: ‘Cutting-off of the head of the deceased is harsher than cutting a head of the living’.[47]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ رَجُلٌ قَطَعَ رَأْسَ مَيِّتٍ فَقَالَ حُرْمَةُ الْمَيِّتِ كَحُرْمَةِ الْحَيِّ .

Muhammad Bin Yahya, from Ahmad, from Muhammad Bin Sinan, from the one who informed him,

Abu Abdullah^-asws, said, ‘I said, ‘A man cuts-off the head of a deceased’. So he^-asws said: ‘The sanctity of the dead is like the sanctity of the living’.[48]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَطَعَ رَأْسَ رَجُلٍ مَيِّتٍ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ حَرَّمَ مِنْهُ مَيِّتاً كَمَا حَرَّمَ مِنْهُ حَيّاً فَمَنْ فَعَلَ بِمَيِّتٍ فِعْلًا يَكُونُ فِي مِثْلِهِ اجْتِيَاحُ نَفْسِ الْحَيِّ فَعَلَيْهِ الدِّيَةُ

Ali Bin Ibrahim, from his father, from Muhammad Bin Hafs, from Al Husayn Bin Khalid who said,

‘Abu Abdullah^-asws was asked about a man who cut off the head of a dead man. So he^-asws said: ‘Allah^-azwj Mighty and Majestic has Sanctified from it for a dead just as He^-azwj has Sanctified from it for a living. So the one who deals with a dead with a deed which violates it is similar to violating a living. Thus, upon him would be the wergild’.

فَسَأَلْتُ عَنْ ذَلِكَ أَبَا الْحَسَنِ ( عليه السلام ) فَقَالَ صَدَقَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَكَذَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قُلْتُ فَمَنْ قَطَعَ رَأْسَ مَيِّتٍ أَوْ شَقَّ بَطْنَهُ أَوْ فَعَلَ بِهِ مَا يَكُونُ فِيهِ اجْتِيَاحُ نَفْسِ الْحَيِّ فَعَلَيْهِ دِيَةُ النَّفْسِ كَامِلَةً فَقَالَ لَا وَ لَكِنْ دِيَتُهُ دِيَةُ الْجَنِينِ فِي بَطْنِ أُمِّهِ قَبْلَ أَنْ تُنْشَأَ فِيهِ الرُّوحُ وَ ذَلِكَ مِائَةُ دِينَارٍ وَ هِيَ لِوَرَثَتِهِ وَ دِيَةُ هَذَا هِيَ لَهُ لَا لِلْوَرَثَةِ

So I asked Abu Al-Hassan^-asws about that, so he^-asws said: ‘Abu Abdullah^-asws spoke truthfully. Such is what Rasool-Allah^-saww said’. I said, ‘So the one who cut of the head of a dead, or pierces his belly, or does with him what happens to be a violation in it of a living soul, so upon him is the complete wergild of the soul?’ So he^-asws said: ‘No, but its wergild is the wergild of the foetus which is in the belly of its mother, before the spirit is Breathed into it, and that is one hundred Dinars, and it is for its (foetus’s) inheritors, while the wergild of this one (deceased), it is for him, not for his inheritors.

قُلْتُ فَمَا الْفَرْقُ بَيْنَهُمَا قَالَ إِنَّ الْجَنِينَ أَمْرٌ مُسْتَقْبِلٌ مَرْجُوٌّ نَفْعُهُ وَ هَذَا قَدْ مَضَى وَ ذَهَبَتْ مَنْفَعَتُهُ فَلَمَّا مُثِّلَ بِهِ بَعْدَ مَوْتِهِ صَارَتْ دِيَتُهُ بِتِلْكَ الْمُثْلَةِ لَهُ لَا لِغَيْرِهِ يُحَجُّ بِهَا عَنْهُ وَ يُفْعَلُ بِهَا أَبْوَابُ الْخَيْرِ وَ الْبِرِّ مِنْ صَدَقَةٍ أَوْ غَيْرِهَا

I said, ‘So what is the difference between the two?’ He^-asws said: ‘The foetus is a matter of the future, its benefit is hoped for, and this one has passed and its benefit has gone. So when his is tortured with after his death, his wergild comes to be for the torture of his, not for someone else. It (wergild) would be utilised for performing Hajj with it on his behalf, and would be done with it from the doors of goodness and the righteousness, from charity or other than it.’ 

قُلْتُ فَإِنْ أَرَادَ رَجُلٌ أَنْ يَحْفِرَ لَهُ لِيَغْسِلَهُ فِي الْحُفْرَةِ فَسَدِرَ الرَّجُلُ مِمَّا يَحْفِرُ فَدِيرَ بِهِ فَمَالَتْ مِسْحَاتُهُ فِي يَدِهِ فَأَصَابَ بَطْنَهُ فَشَقَّهُ فَمَا عَلَيْهِ فَقَالَ إِذَا كَانَ هَكَذَا فَهُوَ خَطَأٌ وَ كَفَّارَتُهُ عِتْقُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ صَدَقَةٌ عَلَى سِتِّينَ مِسْكِيناً مُدٌّ لِكُلِّ مِسْكِينٍ بِمُدِّ النَّبِيِّ ( صلى الله عليه وآله ) .

I said, ‘So if a man intends that he digs a grave for him in order to wash him in his grave, so the man shovel from what he digs, and the shovel in his hand touches his belly so it pierces. So what would be upon him?’ So he^-asws said: ‘When it is like that, so it is a mistake, and its expiation is the freeing of a neck, or Fasting for two months consecutively, or charity upon sixty poor ones, a handful (Mudd) for each poor, by a handful (Mudd) of the Prophet^-saww’.[49]

باب مَا يَلْزَمُ مَنْ يَحْفِرُ الْبِئْرَ فَيَقَعُ فِيهَا الْمَارُّ

Chapter 41 – What necessitates the one who digs the well, so there falls in it the passer-by

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَحْفِرُ الْبِئْرَ فِي دَارِهِ أَوْ فِي أَرْضِهِ فَقَالَ أَمَّا مَا حَفَرَ فِي مِلْكِهِ فَلَيْسَ عَلَيْهِ ضَمَانٌ وَ أَمَّا مَا حَفَرَ فِي الطَّرِيقِ أَوْ فِي غَيْرِ مَا يَمْلِكُهُ فَهُوَ ضَامِنٌ لِمَا يَسْقُطُ فِيهِ .

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

‘I asked him^-asws about the man who dug the well in his own home, or in his own land. So he^-asws said: ‘As for what he dug in his kingdom, so there is no responsibility upon him, and as for what he digs in the road, or in other than what he owns, so he is responsible for whatever falls into it’.[50]

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.

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الشَّيْ‏ءِ يُوضَعُ عَلَى الطَّرِيقِ فَتَمُرُّ الدَّابَّةُ فَتَنْفِرُ بِصَاحِبِهَا فَتَعْقِرُهُ فَقَالَ كُلُّ شَيْ‏ءٍ يُضِرُّ بِطَرِيقِ الْمُسْلِمِينَ فَصَاحِبُهُ ضَامِنٌ لِمَا يُصِيبُهُ .

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

(The narrator) says: ‘I asked Abu Abdullah^-asws about the thing which is placed on the road, so the animal passes by, so it panics and fells its rider. So he^-asws said: ‘Everything which harms the Muslims by a road, so its perpetrator is responsible for what (harm) it causes’.[51]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ أَضَرَّ بِشَيْ‏ءٍ مِنْ طَرِيقِ الْمُسْلِمِينَ فَهُوَ لَهُ ضَامِنٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Noman, from Abu Al Sabbah Al Kanany who said,

‘Abu Abdullah^-asws said: ‘The one who harms with something from the roads of the Muslims, so he is responsible for it’.[52]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَحْفِرُ الْبِئْرَ فِي دَارِهِ أَوْ فِي مِلْكِهِ فَقَالَ مَا كَانَ حَفَرَ فِي دَارِهِ أَوْ فِي مِلْكِهِ فَلَيْسَ عَلَيْهِ ضَمَانٌ وَ مَا حَفَرَ فِي الطَّرِيقِ أَوْ فِي غَيْرِ مِلْكِهِ فَهُوَ ضَامِنٌ لِمَا يَسْقُطُ فِيهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Sama’at who said,

‘I asked Abu Abdullah^-asws about the man who dug the well in his house, or in his kingdom. So he^-asws said: ‘Whatever he had dug in his house or in his kingdom, so there is no responsibility upon him, and whatever he dug in the road, or in other than is kingdom, so he is responsibility to whatever falls into it’.[53]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ حَمَلَ مَتَاعاً عَلَى رَأْسِهِ فَأَصَابَ إِنْسَاناً فَمَاتَ أَوِ انْكَسَرَ مِنْهُ فَقَالَ هُوَ ضَامِنٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Dawood Bin Sirhan,

(It has been narrated) from Abu Abdullah^-asws regarding a man who carried provisions upon his head, so they struck a human being and he died, or something broke from him. So he^-asws said: ‘He is responsible’.[54]

سَهْلٌ وَ ابْنُ أَبِي نَجْرَانَ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ رَجُلًا حَفَرَ بِئْراً فِي دَارِهِ ثُمَّ دَخَلَ رَجُلٌ فَوَقَعَ فِيهَا لَمْ يَكُنْ عَلَيْهِ شَيْ‏ءٌ وَ لَا ضَمَانٌ وَ لَكِنْ لِيُغَطِّهَا .

Sahl and Ibn Abu Najran, both together from Ibn Abu Nasr, from Musanna Al Hannat, from Zurara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘If a man were to dig a well in his house, then a man enters and falls into it, there is nothing upon him, and no responsibility, but for covering it’.[55]

ابْنُ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ حَفَرَ بِئْراً فِي غَيْرِ مِلْكِهِ فَمَرَّ عَلَيْهَا رَجُلٌ فَوَقَعَ فِيهَا قَالَ فَقَالَ عَلَيْهِ الضَّمَانُ لِأَنَّ كُلَّ مَنْ حَفَرَ فِي غَيْرِ مِلْكِهِ كَانَ عَلَيْهِ الضَّمَانُ .

Ibn Abu Najran, from Musanna Al Hannat, from Zurara,

(The narrator) says, ‘I said to Abu Abdullah^-asws, ‘A man digs a well in other than his kingdom. So a man passed by it and fell into it’. So he^-asws said: ‘Upon him is the responsibility, because everyone who digs in other than his own kingdom, upon him would be the responsibility’.[56]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَخْرَجَ مِيزَاباً أَوْ كَنِيفاً أَوْ أَوْتَدَ وَتِداً أَوْ أَوْثَقَ دَابَّةً أَوْ حَفَرَ بِئْراً فِي طَرِيقِ الْمُسْلِمِينَ فَأَصَابَ شَيْئاً فَعَطِبَ فَهُوَ لَهُ ضَامِنٌ .

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 one who extracts a water spout, or a toilet (enclosure), or fixes a peg, or fastens an animal, or digs a well in the road of the Muslims, so something is damaged, so he would be responsible for it’.[57]

باب ضَمَانِ مَا يُصِيبُ الدَّوَابُّ وَ مَا لَا ضَمَانَ فِيهِ مِنْ ذَلِكَ

Chapter 42 – Responsibility of what hits the animals and what is not a responsibility regarding it from that

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ بَهِيمَةُ الْأَنْعَامِ لَا يَغْرَمُ أَهْلُهَا شَيْئاً مَا دَامَتْ مُرْسَلَةً .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man,

Abu Abdullah^-asws has said: ‘The animals, cattle, its owner would not be fined for as long as they are left free to roam’.[58]

يُونُسُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ يَسِيرُ عَلَى طَرِيقٍ مِنْ طُرُقِ الْمُسْلِمِينَ عَلَى دَابَّتِهِ فَتُصِيبُ بِرِجْلِهَا فَقَالَ لَيْسَ عَلَيْهِ مَا أَصَابَتْ بِرِجْلِهَا وَ عَلَيْهِ مَا أَصَابَتْ بِيَدِهَا وَ إِذَا وَقَفَتْ فَعَلَيْهِ مَا أَصَابَتْ بِيَدِهَا وَ رِجْلِهَا وَ إِنْ كَانَ يَسُوقُهَا فَعَلَيْهِ مَا أَصَابَتْ بِيَدِهَا وَ رِجْلِهَا أَيْضاً .

Yunus, from Muhammad Bin Sinan, from Al A’ala Bin Al Fazl,

(It has been narrated) from Abu Abdullah^-asws being asked about a man who travelled upon a road from the Muslim roads upon his animal, so it hit someone with its (hind) legs. So he^-asws said: ‘There is nothing upon him what it hits by its (hind) legs, and when he pauses it, so upon him is what it hits by its hands (front legs) and its (hind) legs, and even if he is ushering it, so upon him is what it hits by its hands (front legs) and its (hind) legs, as well’.[59]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَمُرُّ عَلَى طَرِيقٍ مِنْ طُرُقِ الْمُسْلِمِينَ فَتُصِيبُ دَابَّتُهُ إِنْسَاناً بِرِجْلِهَا فَقَالَ لَيْسَ عَلَيْهِ مَا أَصَابَتْ بِرِجْلِهَا وَ لَكِنْ عَلَيْهِ مَا أَصَابَتْ بِيَدِهَا لِأَنَّ رِجْلَهَا خَلْفَهُ إِنْ رَكِبَ وَ إِنْ كَانَ قَائِدَهَا فَإِنَّهُ يَمْلِكُ بِإِذْنِ اللَّهِ يَدَهَا يَضَعُهَا حَيْثُ يَشَاءُ

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

(It has been narrated) from Abu Abdullah^-asws having been asked about the man who passes upon a road from the roads of the Muslim, so his animal hits a human being by its (hind) legs. So he^-asws said: ‘There is nothing upon him what it hit by its (hind) legs, but upon him is what it hits by its hands (front legs), because its (hind) legs are behind him if he is riding, and if he was guiding it, so he was in control of its hands (front legs), by the Permission of Allah^-azwj, to place these wherever he so wishes to’.

قَالَ وَ سُئِلَ عَنْ بُخْتِيٍّ اغْتَلَمَ فَخَرَجَ مِنَ الدَّارِ فَقَتَلَ رَجُلًا فَجَاءَ أَخُو الرَّجُلِ فَضَرَبَ الْفَحْلَ بِالسَّيْفِ فَعَقَرَهُ فَقَالَ صَاحِبُ الْبُخْتِيِّ ضَامِنٌ لِلدِّيَةِ وَ يَقْبِضُ ثَمَنَ بُخْتِيِّهِ

He (the narrator) said, ‘And he^-asws was asked about a camel in heat, so it went out from the house and killed a man. So a brother of the man came and struck the stallion with the sword and he slew it. So he^-asws said: ‘The owner of the camel is responsible of the wergild and would seize the price of his camel’.

وَ عَنِ الرَّجُلِ يُنَفِّرُ بِالرَّجُلِ فَيَعْقِرُهُ وَ تَعْقِرُ دَابَّتُهُ رَجُلًا آخَرَ فَقَالَ هُوَ ضَامِنٌ لِمَا كَانَ مِنْ شَيْ‏ءٍ .

And about the man who caused the man to flee, so another man slew him and his animal. So he^-asws said: ‘He is responsible for whatever was from something’.[60]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ حَمَلَ عَبْدَهُ عَلَى دَابَّةٍ فَوَطِئَتْ رَجُلًا قَالَ الْغُرْمُ عَلَى مَوْلَاهُ .

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, both together from Ibn Mahboub, from Ibn Raib,

(It has been narrated) from Abu Abdullah^-asws regarding a man who carried his slave upon an animal, so it trampled a man. He^-asws said: ‘The fine is upon his master’.[61]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ شَيْخٍ مِنْ أَهْلِ الْكُوفَةِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ قُلْتُ جُعِلْتُ فِدَاكَ رَجُلٌ دَخَلَ دَارَ رَجُلٍ فَوَثَبَ كَلْبٌ عَلَيْهِ فِي الدَّارِ فَعَقَرَهُ فَقَالَ إِنْ كَانَ دُعِيَ فَعَلَى أَهْلِ الدَّارِ أَرْشُ الْخَدْشِ وَ إِنْ كَانَ لَمْ يُدْعَ فَدَخَلَ فَلَا شَيْ‏ءَ عَلَيْهِمْ .

Ali Bin Ibrahim, from his father, from Sheykh from the people of Al Kufa, from one of our companions,

(The narrator) says, ‘I asked Abu Abdullah^-asws saying, ‘May I be sacrificed for you^-asws! A man enters a house of a man, so a dog leaps upon him in the house, so it injures him’. So he^-asws said: ‘If he was invited, so it is upon the people of the house, the compensation of the scratch; and if he was not invited, so he entered (of his own accord), so there is nothing upon them’.[62]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِي الْخَزْرَجِ عَنْ مُصْعَبِ بْنِ سَلَّامٍ التَّمِيمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) أَنَّ ثَوْراً قَتَلَ حِمَاراً عَلَى عَهْدِ النَّبِيِّ ( صلى الله عليه وآله ) فَرُفِعَ ذَلِكَ إِلَيْهِ وَ هُوَ فِي أُنَاسٍ مِنْ أَصْحَابِهِ فِيهِمْ أَبُو بَكْرٍ وَ عُمَرُ فَقَالَ يَا أَبَا بَكْرٍ اقْضِ بَيْنَهُمْ فَقَالَ يَا رَسُولَ اللَّهِ بَهِيمَةٌ قَتَلَتْ بَهِيمَةً مَا عَلَيْهَا شَيْ‏ءٌ فَقَالَ يَا عُمَرُ اقْضِ بَيْنَهُمَا فَقَالَ مِثْلَ قَوْلِ أَبِي بَكْرٍ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abu Al Khazzaz, from Mos’ab Bin Sallam Al Tameemi,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws: ‘A bull killed a donkey during the era of the Prophet^-saww, so that (matter) was raised to him^-saww, and he^-asws was among the people from his companions, among whom were Abu Bakr, and Umar. So he^-saww said: ‘O Abu Bakr! Judge between the two’. So he said, ‘O Rasool-Allah^-saww! An animal has killed an animal, there is nothing upon it’. So he^-saww said: ‘O Umar! Judge between the two’. So he spoke similar to the words of Abu Bakr’.

فَقَالَ يَا عَلِيُّ اقْضِ بَيْنَهُمْ فَقَالَ نَعَمْ يَا رَسُولَ اللَّهِ إِنْ كَانَ الثَّوْرُ دَخَلَ عَلَى الْحِمَارِ فِي مُسْتَرَاحِهِ ضَمِنَ أَصْحَابُ الثَّوْرِ وَ إِنْ كَانَ الْحِمَارُ دَخَلَ عَلَى الثَّوْرِ فِي مُسْتَرَاحِهِ فَلَا ضَمَانَ عَلَيْهِمَا

So he^-saww said: ‘O Ali^-asws! Judge between the two’. So he^-asws said: ‘Yes, O Rasool-Allah^-saww! If the bull entered upon the donkey in its resting place, the owner of the bull is responsible; and if it was the donkey which had entered upon the bull in its resting place, so there is no one responsible upon the two’.

قَالَ فَرَفَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَدَهُ إِلَى السَّمَاءِ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ مِنِّي مَنْ يَقْضِي بِقَضَاءِ النَّبِيِّينَ .

He (the narrator) said, ‘So Rasool-Allah^-saww raised his^-saww hands towards the sky, so he^-saww said: ‘The Praise is for Allah^-azwj Whom Made from me^-saww, one who judges by the judgements of the Prophets^-as’.[63]

عَنْهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ رَجُلٍ عَنْ سَعْدِ بْنِ طَرِيفٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَتَى رَجُلٌ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ إِنَّ ثَوْرَ فُلَانٍ قَتَلَ حِمَارِي فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) ائْتِ أَبَا بَكْرٍ فَسَلْهُ فَأَتَاهُ فَسَأَلَهُ فَقَالَ لَيْسَ عَلَى الْبَهَائِمِ قَوَدٌ فَرَجَعَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَأَخْبَرَهُ بِمَقَالَةِ أَبِي بَكْرٍ

From him, from Abdul Rahman Bin Abu Najran, fromo Sabbah, from a man, from Sa’ad Bin Tareyf Al Iskaaf,

(It has been narrated) from Abu Ja’far^-asws having said: ‘A man came over to Rasool-Allah^-saww, so he said, ‘A bull of so and so killed my donkey!’ So the Prophet^-saww said to him; ‘Go to Abu Bakr, so ask him’. So he went to him, so he said, ‘There is nothing upon the animals’. So he returned to the Prophet^-as and informed him^-saww of the words of Abu Bakr.

فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) ائْتِ عُمَرَ فَسَلْهُ فَأَتَاهُ فَسَأَلَهُ فَقَالَ مِثْلَ مَقَالَةِ أَبِي بَكْرٍ فَرَجَعَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَأَخْبَرَهُ

So the Prophet^-saww said to him: ‘Go to Umar, so ask him’. So he asked him, and he said similar to the words of Abu Bakr. So he returned to the Prophet^-saww and informed him^-saww.

فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) ائْتِ عَلِيّاً ( عليه السلام ) فَسَلْهُ فَأَتَاهُ فَسَأَلَهُ فَقَالَ عَلِيٌّ ( عليه السلام ) إِنْ كَانَ الثَّوْرُ الدَّاخِلَ عَلَى حِمَارِكَ فِي مَنَامِهِ حَتَّى قَتَلَهُ فَصَاحِبُهُ ضَامِنٌ وَ إِنْ كَانَ الْحِمَارُ هُوَ الدَّاخِلَ عَلَى الثَّوْرِ فِي مَنَامِهِ فَلَيْسَ عَلَى صَاحِبِهِ ضَمَانٌ

So the Prophet^-saww said to him: ‘Go to Ali^-asws, so ask him^-asws’. So he asked him^-asws, so Ali^-asws said: ‘If the bull had entered upon your donkey in his sleeping place until it killed it, so its owner is responsible; but if it was that the donkey was the one who entered upon the bull in his sleeping place, so there is no responsibility upon its owner’.

قَالَ فَرَجَعَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَأَخْبَرَهُ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ مِنْ أَهْلِ بَيْتِي مَنْ يَحْكُمُ بِحُكْمِ الْأَنْبِيَاءِ .

He^-asws said: ‘So he returned to the Prophet^-saww and informed him^-saww. So the Prophet^-saww said: ‘The Praise is for Allah^-azwj Who Made from the People^-asws of my^-saww Household one who judges by the judgements of the Prophets^-as’.[64]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عُبَيْدِ اللَّهِ الْحَلَبِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بَعَثَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِيّاً ( عليه السلام ) إِلَى الْيَمَنِ فَأَفْلَتَ فَرَسٌ لِرَجُلٍ مِنْ أَهْلِ الْيَمَنِ وَ مَرَّ يَعْدُو فَمَرَّ بِرَجُلٍ فَنَفَحَهُ بِرِجْلِهِ فَقَتَلَهُ فَجَاءَ أَوْلِيَاءُ الْمَقْتُولِ إِلَى الرَّجُلِ فَأَخَذُوهُ وَ رَفَعُوهُ إِلَى عَلِيٍّ ( عليه السلام ) فَأَقَامَ صَاحِبُ الْفَرَسِ الْبَيِّنَةَ عِنْدَ عَلِيٍّ ( عليه السلام ) أَنَّ فَرَسَهُ أَفْلَتَ مِنْ دَارِهِ وَ نَفَحَ الرَّجُلَ فَأَبْطَلَ عَلِيٌّ ( عليه السلام ) دَمَ صَاحِبِهِمْ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ubeydullah Al Halby, from a man,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-asws sent Ali^-asws to Al-Yemen. A horse of a man from the people of Al-Yemen had escaped, and it had passed galloping by a man, and kicked him with its feed, so it had killed him. So the guardians of the killed one went over to the man and seized him, and brought him to Ali^-asws. So the owner of the horse established the evidence in the presence of Ali^-asws that his horse had escaped from his house and kicked the man’. So Ali^-asws invalidated the blood (compensation) of their companion.

فَجَاءَ أَوْلِيَاءُ الْمَقْتُولِ مِنَ الْيَمَنِ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّ عَلِيّاً ( عليه السلام ) ظَلَمَنَا وَ أَبْطَلَ صَاحِبَنَا فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ عَلِيّاً ( عليه السلام ) لَيْسَ بِظَلَّامٍ وَ لَمْ يُخْلَقْ لِلظُّلْمِ إِنَّ الْوَلَايَةَ لِعَلِيٍّ ( عليه السلام ) مِنْ بَعْدِي وَ الْحُكْمَ حُكْمُهُ وَ الْقَوْلَ قَوْلُهُ وَ لَا يَرُدُّ وَلَايَتَهُ وَ قَوْلَهُ وَ حُكْمَهُ إِلَّا كَافِرٌ وَ لَا يَرْضَى وَلَايَتَهُ وَ قَوْلَهُ وَ حُكْمَهُ إِلَّا مُؤْمِنٌ

So the guardians of the killed one came over from Al-Yemen, to Rasool-Allah^-asws, so they said, ‘O Rasool-Allah^-asws! Ali^-asws has been unjust to us and invalidated (the wergild) of our companion’. So Radool-Allah^-saww said: ‘Ali^-asws is not with injustice and had not been Created for the injustice. Verily, the Wilayah is for Ali^-asws from after me^-saww, and the (final) judgement is his^-asws judgement, and the (final) words are his^-asws words, and none would repudiate (deny) his^-asws Wilayah, and his^-asws words, and his^-asws judgement except for an Infidel; and none would be pleased with his^-asws Wilayah, and his^-asws words, and his^-asws judgements except for a Believer’.

فَلَمَّا سَمِعَ الْيَمَانِيُّونَ قَوْلَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي عَلِيٍّ ( عليه السلام ) قَالُوا يَا رَسُولَ اللَّهِ رَضِينَا بِحُكْمِ عَلِيٍّ ( عليه السلام ) وَ قَوْلِهِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) هُوَ تَوْبَتُكُمْ مِمَّا قُلْتُمْ .

So when the Yemenis heard the words of Rasool-Allah^-saww regarding Ali^-asws, they said, ‘O Rasool-Allah^-saww! We are pleased with the judgement of Ali^-asws, and his^-asws words’. So Rasool-Allah^-saww said: ‘It is your repentance from what you had said’.[65]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَيُّمَا رَجُلٍ فَزَّعَ رَجُلًا عَنِ الْجِدَارِ أَوْ نَفَّرَ بِهِ عَنْ دَابَّتِهِ فَخَرَّ فَمَاتَ فَهُوَ ضَامِنٌ لِدِيَتِهِ وَ إِنِ انْكَسَرَ فَهُوَ ضَامِنٌ لِدِيَةِ مَا يَنْكَسِرُ مِنْهُ .

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 panics a man from the wall, or dislodges him from his animal, so he falls off and dies, so he is responsible for his wergild; and if he (the rider) breaks something, so he is responsible of the wergild of whatever has been broken from him’.[66]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ حَمَلَ عَبْدَهُ عَلَى دَابَّةٍ فَأَوْطَأَتْ فَقَالَ الْغُرْمُ عَلَى مَوْلَاهُ .

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, both together from Ibn Mahboub, from Ibn Raib, from a man,

(It has been narrated) from Abu Abdullah^-asws regarding a man who carried his slave upon an animal, so it trampled (someone). So he^-asws said: ‘The fine is upon his master’.[67]

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 صَاحِبِ الدَّابَّةِ أَنَّهُ يَضْمَنُ فِي مَا وَطِئَتْ بِيَدِهَا وَ رِجْلِهَا وَ مَا نَفَحَتْ بِرِجْلِهَا فَلَا ضَمَانَ عَلَيْهِ إِلَّا أَنْ يَضْرِبَهَا إِنْسَانٌ .

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 the owner of the animal that he is responsible regarding whatever it tramples by its hands (front legs), and its (hind) legs; and whatever it kicks with its (hind) legs, so there is no responsibility upon him except if a human being strikes it’.[68]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ أَنَّ امْرَأَةً نَذَرَتْ أَنْ تُقَادَ مَزْمُومَةً فَدَفَعَهَا بَعِيرٌ فَخَرَمَ أَنْفَهَا فَأَتَتْ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) تُخَاصِمُ صَاحِبَ الْبَعِيرِ فَأَبْطَلَهُ وَ قَالَ إِنَّمَا نَذَرْتِ لَيْسَ عَلَيْكِ ذَلِكِ .

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

(It has been narrated) from Abu Abdullah^-asws that a woman had vowed to be le bridled, so she was pushed by a camel and her nose was pierced. So she came over to Amir Al-Momineen^-asws to dispute against the owner of the camel. But, he^-asws invalidated it (her claim) and said: ‘But rather, she had vowed (to be bridles), and that is not upon you (the camel owner)’.[69]  

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 ) كَانَ إِذَا صَالَ الْفَحْلُ أَوَّلَ مَرَّةٍ لَمْ يُضَمِّنْ صَاحِبَهُ فَإِذَا ثَنَّى ضَمَّنَ صَاحِبَهُ .

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 assails (attacks) for the first time, its owner is not responsible. So when it is the second (time), its owner is responsible’.[70]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ دَخَلَ دَارَ قَوْمٍ بِغَيْرِ إِذْنِهِمْ فَعَقَرَهُ كَلْبُهُمْ قَالَ لَا ضَمَانَ عَلَيْهِمْ وَ إِنْ دَخَلَ بِإِذْنِهِمْ ضَمِنُوا .

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 judged regarding a man who entered a house of a people without their permission. So their dog injured him. He^-asws said: ‘There is no responsibility upon them, and if he had entered with their permission, they would have been responsible’.[71]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ ضَمَّنَ الْقَائِدَ وَ السَّائِقَ وَ الرَّاكِبَ فَقَالَ مَا أَصَابَ الرِّجْلُ فَعَلَى السَّائِقِ وَ مَا أَصَابَ الْيَدُ فَعَلَى الْقَائِدِ وَ الرَّاكِبِ .

From him, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws that the guide, and the usher, and the rider is responsible, so he^-asws said: ‘Whatever the (hind) legs hit, so it is upon the usher, and whatever the hands (front legs) hit, so it is upon the guide and the rider’.[72]

باب الْمَقْتُولِ لَا يُدْرَى مَنْ قَتَلَهُ

Chapter 43 – The killed one, it being not known who killed him

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ وُجِدَ مَقْتُولًا لَا يُدْرَى مَنْ قَتَلَهُ قَالَ إِنْ كَانَ عُرِفَ وَ كَانَ لَهُ أَوْلِيَاءُ يَطْلُبُونَ دِيَتَهُ أُعْطُوا دِيَتَهُ مِنْ بَيْتِ مَالِ الْمُسْلِمِينَ وَ لَا يَبْطُلُ دَمُ امْرِئٍ مُسْلِمٍ لِأَنَّ مِيرَاثَهُ لِلْإِمَامِ ( عليه السلام ) فَكَذَلِكَ تَكُونُ دِيَتُهُ عَلَى الْإِمَامِ وَ يُصَلُّونَ عَلَيْهِ وَ يَدْفِنُونَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Abdullah Bin Sinan, and Abdullah Bin Bukeyr, both together,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws judged regarding a man who found a killed person and it was not known who killed him. He^-asws said: ‘If it was known and there were guardians who were seeking his wergild, they would be given his wergild from the public treasury of the Muslims, and the blood of a Muslim person would not be invalidated, because his inheritance is for the Imam^-asws. Thus, like that, his wergild would happen to be upon the Imam^-asws, and he^-asws would Pray over him, and bury him’.

قَالَ وَ قَضَى فِي رَجُلٍ زَحَمَهُ النَّاسُ يَوْمَ الْجُمُعَةِ فِي زِحَامِ النَّاسِ فَمَاتَ أَنَّ دِيَتَهُ مِنْ بَيْتِ مَالِ الْمُسْلِمِينَ .

He^-asws said: ‘And he^-asws judged regarding a man who was crushed by the crowd in the throng of the people, so he said, ‘His wergild is from the public treasury of the Muslims’.[73]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ سَوَّارٍ عَنِ الْحَسَنِ قَالَ إِنَّ عَلِيّاً ( عليه السلام ) لَمَّا هَزَمَ طَلْحَةَ وَ الزُّبَيْرَ أَقْبَلَ النَّاسُ مُنْهَزِمِينَ فَمَرُّوا بِامْرَأَةٍ حَامِلٍ عَلَى الطَّرِيقِ فَفَزِعَتْ مِنْهُمْ فَطَرَحَتْ مَا فِي بَطْنِهَا حَيّاً فَاضْطَرَبَ حَتَّى مَاتَ ثُمَّ مَاتَتْ أُمُّهُ مِنْ بَعْدِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hammad Bin Isa, from Sawwar, from Al Hassan who said,

‘When Ali^-asws defeated Talha and Al-Zubeyr, the people came back defeated, so they passed by a pregnant woman upon the road. So she panicked from them, and aborted what was in her belly, alive. So it was restless until it died. Then its mother died from after it’.

فَمَرَّ بِهَا عَلِيٌّ ( عليه السلام ) وَ أَصْحَابُهُ وَ هِيَ مَطْرُوحَةٌ وَ وَلَدُهَا عَلَى الطَّرِيقِ فَسَأَلَهُمْ عَنْ أَمْرِهَا فَقَالُوا لَهُ إِنَّهَا كَانَتْ حَامِلًا فَفَزِعَتْ حِينَ رَأَتِ الْقِتَالَ وَ الْهَزِيمَةَ قَالَ فَسَأَلَهُمْ أَيُّهُمَا مَاتَ قَبْلَ صَاحِبِهِ فَقَالُوا إِنَّ ابْنَهَا مَاتَ قَبْلَهَا قَالَ فَدَعَا بِزَوْجِهَا أَبِي الْغُلَامِ الْمَيِّتِ فَوَرَّثَهُ مِنِ ابْنِهِ ثُلُثَيِ الدِّيَةِ وَ وَرَّثَ أُمَّهُ ثُلُثَ الدِّيَةِ ثُمَّ وَرَّثَ الزَّوْجَ مِنِ امْرَأَتِهِ الْمَيِّتَةِ نِصْفَ ثُلُثِ الدِّيَةِ الَّذِي وَرِثَتْهُ مِنِ ابْنِهَا الْمَيِّتِ وَ وَرَّثَ قَرَابَةَ الْمَيِّتِ الْبَاقِيَ

So Ali^-asws and his companions passed by her and she and her child were lying upon the road. So he^-asws asked them about her matter, so they said to him^-asws, ‘She was pregnant, so she panicked when she was the fighting and the defeat’. So he^-asws asked them: ‘Which of the two died before its companion?’  So they said, ‘Her son dies before her’. So he^-asws called for her husband, father of the deceased boy, so he^-asws made him inherit two-thirds wergild from his son, and her mother to inherit one-third of his wergild. Then the husband inherited from his dead wife, half of the wergild which she had inherited from her dead son, and the relatives of the deceased inherited the remainder’.

قَالَ ثُمَّ وَرَّثَ الزَّوْجَ أَيْضاً مِنْ دِيَةِ الْمَرْأَةِ الْمَيِّتَةِ نِصْفَ الدِّيَةِ وَ هُوَ أَلْفَانِ وَ خَمْسُمِائَةِ دِرْهَمٍ وَ ذَلِكَ أَنَّهُ لَمْ يَكُنْ لَهَا وَلَدٌ غَيْرُ الَّذِي رَمَتْ بِهِ حِينَ فَزِعَتْ

He (the narrator) said, ‘Then the husband inherited as well from the wergild of the deceased wife, half the wergild, and it was two thousand and five hundred Dirhams, and that is because there did not happen to be any child for her except for the one who had been thrown with, when she had panicked’.

قَالَ وَ أَدَّى ذَلِكَ كُلَّهُ مِنْ بَيْتِ مَالِ الْبَصْرَةِ .

He (the narrator) said, ‘And he^-asws (Amir Al-Momineen^-asws) paid all of that from the public treasury of the Muslims’.[74]

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 ) أَنَّ مَا أَخْطَأَتِ الْقُضَاةُ فِي دَمٍ أَوْ قَطْعٍ فَعَلَى بَيْتِ مَالِ الْمُسْلِمِينَ .

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 that whatever erroneous judgement (is made) regarding blood, or cutting, so it is upon the public treasury of the Muslims’.[75]

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 ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ مَنْ مَاتَ فِي زِحَامِ النَّاسِ يَوْمَ الْجُمُعَةِ أَوْ يَوْمَ عَرَفَةَ أَوْ عَلَى جِسْرٍ لَا يَعْلَمُونَ مَنْ قَتَلَهُ فَدِيَتُهُ مِنْ بَيْتِ الْمَالِ .

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 that Amir Al-Momineen^-asws said: ‘The one who dies in the throng (crowd) of the people on the day of Friday, or day of Arafaat, or upon a bridge, not being know who killed him, so his wergild is upon the public treasury’.[76]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ ازْدَحَمَ النَّاسُ يَوْمَ الْجُمُعَةِ فِي إِمْرَةِ عَلِيٍّ ( عليه السلام ) بِالْكُوفَةِ فَقَتَلُوا رَجُلًا فَوَدَى دِيَتَهُ إِلَى أَهْلِهِ مِنْ بَيْتِ مَالِ الْمُسْلِمِينَ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘(Whenever) the people thronged on the day of Friday during the emirate of Ali^-asws at Al-Kufa, so a man got killed, his wergild was paid to his family from the public treasury of the Muslims’.[77]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَيْسَ فِي الْهَائِشَاتِ عَقْلٌ وَ لَا قِصَاصٌ وَ الْهَائِشَاتُ الْفَزْعَةُ تَقَعُ بِاللَّيْلِ وَ النَّهَارِ فَيُشَجُّ الرَّجُلُ فِيهَا أَوْ يَقَعُ قَتِيلٌ لَا يُدْرَى مَنْ قَتَلَهُ وَ شَجَّهُ

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 compensation (to be paid) by relative with regards to the mischief, nor retaliation, and the mischievous terrifying, occurring by the night and the day, so the man is scarred during it, or falls being killed, not known who killed him and scarred him’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي حَدِيثٍ آخَرَ يَرْفَعُهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَوَدَاهُ مِنْ بَيْتِ الْمَالِ .

And Abu Abdullah^-asws said, in another Hadeeth, raising it to Amir Al-Momineen^-asws: ‘So it would be paid from the public treasury’.[78]

باب آخَرُ مِنْهُ

Chapter 44 – Another chapter from it

عَلِيٌّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَوْ أَنَّ رَجُلًا قُتِلَ فِي قَرْيَةٍ أَوْ قَرِيبٍ مِنْ قَرْيَةٍ وَ لَمْ تُوجَدْ بَيِّنَةٌ عَلَى أَهْلِ تِلْكَ الْقَرْيَةِ أَنَّهُ قُتِلَ عِنْدَهُمْ فَلَيْسَ عَلَيْهِمْ شَيْ‏ءٌ .

Ali, from his father, from one of his companions, from Aasim Bin Humeyd, from Muhammad Bin Qays who said,

‘I heard Abu Ja’far^-asws saying: ‘If a man is killed in a town, or near to the town, and no evidence is found upon the people of that town that he was killed in their presence, so there would not be anything upon them’.[79]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ كَانَ جَالِساً مَعَ قَوْمٍ فَمَاتَ وَ هُوَ مَعَهُمْ أَوْ رَجُلٍ وُجِدَ فِي قَبِيلَةٍ أَوْ عَلَى بَابِ دَارِ قَوْمٍ فَادُّعِيَ عَلَيْهِمْ قَالَ لَيْسَ عَلَيْهِمْ شَيْ‏ءٌ وَ لَا يَبْطُلُ دَمُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said regarding a man who was seated with a group of people, so he died and he was with them, or a man was found (dead) among his tribe, or upon a door of a people, so it was claimed against them. He^-asws said: ‘There is nothing upon them, nor would his blood be invalidated’.[80]

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 إِنْ وُجِدَ قَتِيلٌ بِأَرْضِ فَلَاةٍ أُدِّيَتْ دِيَتُهُ مِنْ بَيْتِ الْمَالِ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يَقُولُ لَا يَبْطُلُ دَمُ امْرِئٍ مُسْلِمٍ .

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: ‘A dead body was found in the wilderness, is wergild is paid from the public treasury, for Amir Al-Momineen^-asws was saying: ‘Blood of a Muslim person would not be invalidated’.[81]

باب آخَرُ مِنْهُ

Chapter 45 – Another chapter from it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُوجَدُ قَتِيلًا فِي الْقَرْيَةِ أَوْ بَيْنَ قَرْيَتَيْنِ فَقَالَ يُقَاسُ مَا بَيْنَهُمَا فَأَيُّهُمَا كَانَتْ أَقْرَبَ ضُمِّنَتْ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mahran,

(The narrator) says, ‘I asked Abu Abdullah^-asws about the man who was found killed in the town, or in between two towns. So he^-asws said: ‘It would be compared what is between the two, so whichever of the two was nearer, would be responsible’.[82]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

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

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

باب الرَّجُلِ يُقْتَلُ وَ لَهُ وَلِيَّانِ أَوْ أَكْثَرُ فَيَعْفُو أَحَدُهُمْ أَوْ يَقْبَلُ الدِّيَةَ وَ بَعْضٌ يُرِيدُ الْقَتْلَ

Chapter 46 – The man is killed and for him are two guardians, or more, so one of them forgives or accepts the wergild, and one wants the (retaliatory) killing

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ قُتِلَ وَ لَهُ وَلِيَّانِ فَعَفَا أَحَدُهُمَا وَ أَبَى الْآخَرُ أَنْ يَعْفُوَ قَالَ إِنْ أَرَادَ الَّذِي لَمْ يَعْفُ أَنْ يَقْتُلَ قَتَلَ وَ رَدَّ نِصْفَ الدِّيَةِ عَلَى أَوْلِيَاءِ الْمَقْتُولِ الْمُقَادِ مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed and Ibn Abu Umeyr, from Jameel Bin Darraj, from one of his companions,

(It has been narrated) that it was asked from Amir Al Momineen^-asws regarding a man who was killed and for him were two guardians. So one of them forgave and the other one refused to forgive. He^-asws said: ‘If the one who did not forgive want him to be killed, he kills and returns half the wergild to the guardians of the killed one for the retaliation from it’.[83]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قُتِلَ وَ لَهُ أُمٌّ وَ أَبٌ وَ ابْنٌ فَقَالَ الِابْنُ أَنَا أُرِيدُ أَنْ أَقْتُلَ قَاتِلَ أَبِي وَ قَالَ الْأَبُ أَنَا أَعْفُو وَ قَالَتِ الْأُمُّ أَنَا أُرِيدُ أَنْ آخُذَ الدِّيَةَ قَالَ فَقَالَ فَلْيُعْطِ الِابْنُ أُمَّ الْمَقْتُولِ السُّدُسَ مِنَ الدِّيَةِ وَ يُعْطِي وَرَثَةَ الْقَاتِلِ السُّدُسَ مِنَ الدِّيَةِ حَقَّ الْأَبِ الَّذِي عَفَا وَ لْيَقْتُلْهُ .

Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad, both together, from Ibn Mahboub, from Abu Wallad Al Hannat who said,

‘I asked Abu Abdullah^-asws about a man who was killed and for him was a mother and a father and a son. So the son said, ‘I want that the killer of my father be killed’. And the father said, ‘I forgive’. And the mother said, ‘I want that I should take the wergild’. He^-asws said: ‘So let the son pay the mother of the killed one, one-sixth of the wergild, and give to the inheritors of the killer, one-sixth from the wergild, a right of the father who forgave, and (then) let him kill him’.[84]

ابْنُ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قُتِلَ وَ لَهُ أَوْلَادٌ صِغَارٌ وَ كِبَارٌ أَ رَأَيْتَ إِنْ عَفَا الْأَوْلَادُ الْكِبَارُ قَالَ فَقَالَ لَا يُقْتَلُ وَ يَجُوزُ عَفْوُ الْأَوْلَادِ الْكِبَارِ فِي حِصَصِهِمْ فَإِذَا كَبِرَ الصِّغَارُ كَانَ لَهُمْ أَنْ يَطْلُبُوا حِصَصَهُمْ مِنَ الدِّيَةِ .

Ibn Mahboub, from Abu Wallad who said,

‘I asked Abu Abdullah^-asws about a man who was killed and for him were young children, and older ones. What is your^-asws view that if the older children forgive?’ So he^-asws said: ‘He would not be killed, and the forgiveness of the older children is allowed regarding their share. So when the young ones become older, it would be for them to invalidate (forgive) their shares from the wergild’.[85]

ابْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قُتِلَ وَ لَهُ أَخٌ فِي دَارِ الْهِجْرَةِ وَ لَهُ أَخٌ فِي دَارِ الْبَدْوِ وَ لَمْ يُهَاجِرْ أَ رَأَيْتَ إِنْ عَفَا الْمُهَاجِرِيُّ وَ أَرَادَ الْبَدَوِيُّ أَنْ يَقْتُلَ أَ لَهُ ذَلِكَ لَيْسَ لِلْبَدَوِيِّ أَنْ يَقْتُلَ مُهَاجِرِيّاً حَتَّى يُهَاجِرَ قَالَ وَ إِذَا عَفَا الْمُهَاجِرِيُّ فَإِنَّ عَفْوَهُ جَائِزٌ قُلْتُ فَلِلْبَدَوِيِّ مِنَ الْمِيرَاثِ شَيْ‏ءٌ قَالَ أَمَّا الْمِيرَاثُ فَلَهُ حَظُّهُ مِنْ دِيَةِ أَخِيهِ إِنْ أُخِذَتْ .

Ibn Mahboub, from Ali Bin Raib, from Zurara who said,

‘I asked Abu Ja’far^-asws about a man who was killed, and for him is a brother in the house of the migration, and for him is a brother in the house of the Bedouins who did not migrate. What is your^-asws view if the emigrant forgive and the Bedouin want that he be killed. Is that for him (to do)? It is not for the Bedouin that he kills an emigrant until he emigrates’. He^-asws said: ‘If the emigrant forgives, so his forgiveness is allowed’. I said, ‘So is there for the Bedouin anything from the inheritance?’ He^-asws said: ‘As for the inheritance, so for him is his share from the wergild of his brother, if he takes it’.[86]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانٍ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ لِلنِّسَاءِ عَفْوٌ وَ لَا قَوَدٌ .

Ahmad Bin Muhammad Al Kufy, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Al Waleed, from Aban, from Abu Al Abbas,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is neither forgiveness nor retaliation for the women’.[87]

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 ) فِيمَنْ عَفَا مِنْ ذِي سَهْمٍ فَإِنَّ عَفْوَهُ جَائِزٌ وَ قَضَى فِي أَرْبَعَةِ إِخْوَةٍ عَفَا أَحَدُهُمْ قَالَ يُعْطَى بَقِيَّتُهُمُ الدِّيَةَ وَ يُرْفَعُ عَنْهُمْ بِحِصَّةِ الَّذِي عَفَا .

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 the one with a share who forgave, so his forgiveness is allowed; and he^-asws judged regarding four brothers, one of them forgave, he^-asws said: ‘He would be given the wergild, and from the remaining ones, (the wergild) would be raised from them by the share of the one who forgave’.[88]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلَيْنِ قَتَلَا رَجُلًا عَمْداً وَ لَهُ وَلِيَّانِ فَعَفَا أَحَدُ الْوَلِيَّيْنِ فَقَالَ إِذَا عَفَا عَنْهُمَا بَعْضُ الْأَوْلِيَاءِ دُرِئَ عَنْهُمَا الْقَتْلُ وَ طُرِحَ عَنْهُمَا مِنَ الدِّيَةِ بِقَدْرِ حِصَّةِ مَنْ عَفَا وَ أَدَّيَا الْبَاقِيَ مِنْ أَمْوَالِهِمَا إِلَى الَّذِي لَمْ يَعْفُ وَ قَالَ عَفْوُ كُلِّ ذِي سَهْمٍ جَائِزٌ .

Ali Bin Ibrahim, from his father, from Ali Bin Hadeed, from Jameel Bin Darraj, from Zurara,

(It has been narrated) from Abu Ja’far^-asws regarding two men who killed a man deliberately, and for him were two guardians, so one of the guardians forgave. So he^-asws said: ‘When one of the two guardians forgives both of them, the killing would be staved off from them, and the wergild would be dropped from both of them by the measurement of the share of the one who forgave, and the remaining would be paid from their two guardians to the one who did not forgive’. And he^-asws said: ‘Forgiveness of every one with a share, is allowed’.[89]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَتَلَ رَجُلَيْنِ عَمْداً وَ لَهُمَا أَوْلِيَاءُ فَعَفَا أَوْلِيَاءُ أَحَدِهِمَا وَ أَبَى الْآخَرُونَ قَالَ فَقَالَ يَقْتُلُ الَّذِي لَمْ يَعْفُ وَ إِنْ أَحَبُّوا أَنْ يَأْخُذُوا الدِّيَةَ أَخَذُوا

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdul Rahman,

(The narrator) says, ‘I asked Abu Abdullah^-asws about a man who killed two men deliberately, and for both of them were guardians. So the guardians of one of the two forgave and the other ones refused. So he^-asws said: ‘The ones who did not forgive can kill him, and if they so like to take the wergild, they can take it’. 

قَالَ عَبْدُ الرَّحْمَنِ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَرَجُلَانِ قَتَلَا رَجُلًا عَمْداً وَ لَهُ وَلِيَّانِ فَعَفَا أَحَدُ الْوَلِيَّيْنِ قَالَ فَقَالَ إِذَا عَفَا بَعْضُ الْأَوْلِيَاءِ دُرِئَ عَنْهُمَا الْقَتْلُ وَ طُرِحَ عَنْهُمَا مِنَ الدِّيَةِ بِقَدْرِ حِصَّةِ مَنْ عَفَا وَ أَدَّيَا الْبَاقِيَ مِنْ أَمْوَالِهِمَا إِلَى الَّذِينَ لَمْ يَعْفُوا.

Abdul Rahman said, ‘So I said to Abu Abdullah^-asws, ‘So two men both kill a man deliberately, and for him are two guardians, so one of the guardians forgives?’ So he^-asws said: ‘When one of the guardians forgives, the killing is staved off from them both, and the wergild would be dropped from both of them by the measurement of the share of the one who forgave, and the remainder would be paid from both their wealth to the one who did not forgive’.[90]

باب الرَّجُلِ يَتَصَدَّقُ بِالدِّيَةِ عَلَى الْقَاتِلِ وَ الرَّجُلِ يَعْتَدِي بَعْدَ الْعَفْوِ فَيَقْتُلُ

Chapter 47 – The man gives the wergild in charity upon the killer, and the man assaults after the forgiveness, so he kills

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ فَقَالَ يُكَفَّرُ عَنْهُ مِنْ ذُنُوبِهِ بِقَدْرِ مَا عَفَا

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

 (It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [5:45] but he who foregoes it, it shall be an expiation for him. So he^-asws said: ‘It would expiate from his sins by the measurement of what he forgave’.

وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْ‏ءٌ فَاتِّباعٌ بِالْمَعْرُوفِ وَ أَداءٌ إِلَيْهِ بِإِحْسانٍ قَالَ يَنْبَغِي لِلَّذِي لَهُ الْحَقُّ أَنْ لَا يَعْسُرَ أَخَاهُ إِذَا كَانَ قَدْ صَالَحَهُ عَلَى دِيَةٍ وَ يَنْبَغِي لِلَّذِي عَلَيْهِ الْحَقُّ أَنْ لَا يَمْطُلَ أَخَاهُ إِذَا قَدَرَ عَلَى مَا يُعْطِيهِ وَ يُؤَدِّيَ إِلَيْهِ بِإِحْسَانٍ

And I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [2:178] but if any remission is made to any one by his (aggrieved) brother then prosecution (for the blood wit) should be made according to usage, and payment should be made to him in a good manner. He^-asws said: ‘It is befitting for the one for whom is the right that he should not (financially) constrain his brother when he has reconciled with him upon the wergild, and if it befitting for the one upon whom is the (payable) right that he should not delay his brother when he has the ability upon what he has to be given, and he should pay it to him in a good manner’.

قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنِ اعْتَدى بَعْدَ ذلِكَ فَلَهُ عَذابٌ أَلِيمٌ فَقَالَ هُوَ الرَّجُلُ يَقْبَلُ الدِّيَةَ أَوْ يَعْفُو أَوْ يُصَالِحُ ثُمَّ يَعْتَدِي فَيَقْتُلُ فَلَهُ عَذَابٌ أَلِيمٌ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ .

He (the narrator) said, ‘And I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [2:178] so whoever exceeds the limit after this he shall have a painful Punishment. So he^-asws said: ‘He is the man who accepts the wergild, or forgives, or reconciles, then exceeds, so he kills. Thus, for him is the painful Punishment just as Allah^-azwj Mighty and Majestic Says’.[91]

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 ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ قَالَ يُكَفَّرُ عَنْهُ مِنْ ذُنُوبِهِ بِقَدْرِ مَا عَفَا مِنْ جِرَاحٍ أَوْ غَيْرِهِ

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 Words of Allah^-azwj Mighty and Majestic [5:45] but he who foregoes it, it shall be an ‘كَفَّارَةٌ’ expiation for him. He^-asws said: ‘It would expiate from him his sins by the measurement of whatever he forgives from the injuries or other than it’.

قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْ‏ءٌ فَاتِّباعٌ بِالْمَعْرُوفِ وَ أَداءٌ إِلَيْهِ بِإِحْسانٍ قَالَ هُوَ الرَّجُلُ يَقْبَلُ الدِّيَةَ فَيَنْبَغِي لِلطَّالِبِ أَنْ يَرْفُقَ بِهِ فَلَا يُعْسِرَهُ وَ يَنْبَغِي لِلْمَطْلُوبِ أَنْ يُؤَدِّيَ إِلَيْهِ بِإِحْسَانٍ وَ لَا يَمْطُلَهُ إِذَا قَدَرَ .

He (the narrator) said, ‘And I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [2:178] but if any remission is made to any one by his (aggrieved) brother then prosecution (for the blood wit) should be made according to usage, and payment should be made to him in a good manner’. He^-asws said: ‘He is the man who accepts the wergild, so it is befitting for the seeker that he should be kind with it, so he should not (financially) constrain him, and it is befitting for the sought that he should pay to him with the goodly manner and not delay it when (he is) able to do so’.[92]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنِ اعْتَدى بَعْدَ ذلِكَ فَلَهُ عَذابٌ أَلِيمٌ فَقَالَ الرَّجُلُ يَعْفُو أَوْ يَأْخُذُ الدِّيَةَ ثُمَّ يَجْرَحُ صَاحِبَهُ أَوْ يَقْتُلُهُ فَلَهُ عَذَابٌ أَلِيمٌ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Jameela, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [2:178] so whoever exceeds the limit after this he shall have a painful Punishment. So he^-asws said: ‘The man who forgives, or takes the wergild, then injures his companion (the killer), or kills him, so for him is a painful Punishment’.[93]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْ‏ءٌ فَاتِّباعٌ بِالْمَعْرُوفِ وَ أَداءٌ إِلَيْهِ بِإِحْسانٍ مَا ذَلِكَ الشَّيْ‏ءُ قَالَ هُوَ الرَّجُلُ يَقْبَلُ الدِّيَةَ فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ الرَّجُلَ الَّذِي لَهُ الْحَقُّ أَنْ يَتَّبِعَهُ بِمَعْرُوفٍ وَ لَا يُعْسِرَهُ وَ أَمَرَ الَّذِي عَلَيْهِ الْحَقُّ أَنْ يُؤَدِّيَ إِلَيْهِ بِإِحْسَانٍ إِذَا أَيْسَرَ

Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Sama’at,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [2:178] but if any remission is made to any one by his (aggrieved) brother then prosecution (for the blood wit) should be made according to usage, and payment should be made to him in a good manner, what is that thing?’ He^-asws said: ‘He is the man who accepts the wergild, so Allah^-azwj Mighty and Majestic has Command the man for who is the right that he should follow it with the goodness and not (financially) constrict him, and Commanded the one upon whom is the (payment of) right that he should pay it with the goodness when he is financially solvent’ (capable).

قُلْتُ أَ رَأَيْتَ قَوْلَهُ عَزَّ وَ جَلَّ فَمَنِ اعْتَدى بَعْدَ ذلِكَ فَلَهُ عَذابٌ أَلِيمٌ قَالَ هُوَ الرَّجُلُ يَقْبَلُ الدِّيَةَ أَوْ يُصَالِحُ ثُمَّ يَجِي‏ءُ بَعْدَ ذَلِكَ فَيُمَثِّلُ أَوْ يَقْتُلُ فَوَعَدَهُ اللَّهُ عَذَاباً أَلِيماً .

I said, ‘What is your view of the Words of the Mighty and Majestic [2:178] so whoever exceeds the limit after this he shall have a painful Punishment?’ He^-asws said: ‘He is the man who accepts the wergild, or reconciles, then comes after that, so he tortures him or kills, so Allah^-azwj has Promised him a painful Punishment’.[94]

باب

Chapter 48 – A chapter

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ مُسْلِمٍ قَتَلَ رَجُلًا مُسْلِماً عَمْداً فَلَمْ يَكُنْ لِلْمَقْتُولِ أَوْلِيَاءُ مِنَ الْمُسْلِمِينَ إِلَّا أَوْلِيَاءُ مِنْ أَهْلِ الذِّمَّةِ مِنْ قَرَابَتِهِ فَقَالَ عَلَى الْإِمَامِ أَنْ يَعْرِضَ عَلَى قَرَابَتِهِ مِنْ أَهْلِ بَيْتِهِ الْإِسْلَامَ فَمَنْ أَسْلَمَ مِنْهُمْ فَهُوَ وَلِيُّهُ يَدْفَعَ الْقَاتِلَ إِلَيْهِ فَإِنْ شَاءَ قَتَلَ وَ إِنْ شَاءَ عَفَا وَ إِنْ شَاءَ أَخَذَ الدِّيَةَ

Muhammad Bin Yahya from Ahmad Bin Muhammad, and Ali Bin Ibrahim from his father, from Ibn Mahboub, from Abu Wallad who said,

‘I asked Abu Abdullah^-asws about a Muslim man who killed a Muslim man deliberately. So there did not happen to be for the killed one any guardians from the Muslims except for guardians from the Ahl Zimmi (people under the responsibility) from his relatives. So he^-asws said: ‘It would be upon the Imam^-asws to present Al-Islam to his relatives from his family. So the one who became a Muslim from them, so he would be his guardian, the killer would be handed over to him. So if he so desires to he kills, and if he so desires to he excuses, and if he so desires to he takes the wergild.

فَإِنْ لَمْ يُسْلِمْ أَحَدٌ كَانَ الْإِمَامُ وَلِيَّ أَمْرِهِ فَإِنْ شَاءَ قَتَلَ وَ إِنْ شَاءَ أَخَذَ الدِّيَةَ يَجْعَلُهَا فِي بَيْتِ مَالِ الْمُسْلِمِينَ لِأَنَّ جِنَايَةَ الْمَقْتُولِ كَانَتْ عَلَى الْإِمَامِ فَكَذَلِكَ يَكُونُ دِيَتُهُ لِإِمَامِ الْمُسْلِمِينَ

So if no one were to become a Muslim, the Imam^-asws would be the guardian of his affairs. So if he^-asws so desires to he^-asws kills, and if he^-asws so desires to he takes the wergild. He^-asws would make it to be in the public treasury of the Muslims, because the crime of the killed would be to be resolved by the Imam^-asws. So, like that, his wergild would happen to be for the Imam^-asws of the Muslims’.

قُلْتُ فَإِنْ عَفَا عَنْهُ الْإِمَامُ قَالَ فَقَالَ إِنَّمَا هُوَ حَقُّ جَمِيعِ الْمُسْلِمِينَ وَ إِنَّمَا عَلَى الْإِمَامِ أَنْ يَقْتُلَ أَوْ يَأْخُذَ الدِّيَةَ وَ لَيْسَ لَهُ أَنْ يَعْفُوَ .

I said, ‘So if the Imam^-asws excuses him from it?’ So he^-asws said: ‘But rather, it is a right of the Muslims, and rather it is upon the Imam^-asws that he^-asws either kills or he^-asws takes the wergild, and it is not for him^-asws that he^-asws excuses’.[95]

باب

Chapter 49 – A chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَمَّنْ أَخْبَرَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ أُتِيَ عُمَرُ بْنُ الْخَطَّابِ بِرَجُلٍ قَدْ قَتَلَ أَخَا رَجُلٍ فَدَفَعَهُ إِلَيْهِ وَ أَمَرَهُ بِقَتْلِهِ فَضَرَبَهُ الرَّجُلُ حَتَّى رَأَى أَنَّهُ قَدْ قَتَلَهُ فَحُمِلَ إِلَى مَنْزِلِهِ فَوَجَدُوا بِهِ رَمَقاً فَعَالَجُوهُ فَبَرَأَ

Ali Bin Ibrahim, from his father, from one of his companions, from Aban Bin Usman, from the one who informed him,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘They came to Umar Bin Al-Khattab with a man who had killed a brother of a man, so he handed him over to him, and ordered him with his killing. So the man struck him until he saw that he had killed him. So he carried him over to his house. So they found him to be barely alive. So they treated him and he was cured.

فَلَمَّا خَرَجَ أَخَذَهُ أَخُو الْمَقْتُولِ الْأَوَّلِ فَقَالَ أَنْتَ قَاتِلُ أَخِي وَ لِي أَنْ أَقْتُلَكَ فَقَالَ قَدْ قَتَلْتَنِي مَرَّةً فَانْطَلَقَ بِهِ إِلَى عُمَرَ فَأَمَرَهُ بِقَتْلِهِ فَخَرَجَ وَ هُوَ يَقُولُ وَ اللَّهِ قَتَلْتَنِي مَرَّةً

So when he went out, the brother of the first killed one seized him, so he said, ‘You are the killer of my brother, and it is for me that I kill you’. So he said, ‘You have already killed me once’. So he went with him to Umar. So he ordered him to be killed. So he went out and was saying: ‘By Allah^-azwj! I have already been killed once’.

فَمَرُّوا عَلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَأَخْبَرَهُ خَبَرَهُ فَقَالَ لَا تَعْجَلْ حَتَّى أَخْرُجَ إِلَيْكَ فَدَخَلَ عَلَى عُمَرَ فَقَالَ لَيْسَ الْحُكْمُ فِيهِ هَكَذَا فَقَالَ مَا هُوَ يَا أَبَا الْحَسَنِ فَقَالَ يَقْتَصُّ هَذَا مِنْ أَخِي الْمَقْتُولِ الْأَوَّلِ مَا صَنَعَ بِهِ ثُمَّ يَقْتُلُهُ بِأَخِيهِ فَنَظَرَ الرَّجُلُ أَنَّهُ إِنِ اقْتَصَّ مِنْهُ أَتَى عَلَى نَفْسِهِ فَعَفَا عَنْهُ وَ تَتَارَكَا .

So they passed by Amir Al-Momineen^-asws. So they informed him^-asws of his news, so he^-asws said: ‘Do not be hasty until I^-asws come out to you’. So he^-asws went over to Umar, so he^-asws said: ‘The judgement regarding him is not like this!’ So he said, ‘And what is it, O Abu Al-Hassan^-asws?’ So he^-asws said: ‘He has the right to do to the brother of the deceased what he has done to the killer, then he can subject the killer to retaliation for his deceased brother. Then he would be killed by his brother’. So the man (brother of the deceased) realised that if he retaliates, it would come upon his soul. So, he forgave him, and they both left’.[96]

باب الْقَسَامَةِ

Chapter 50 – The compurgation (sworn endorsements)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْقَسَامَةِ كَيْفَ كَانَتْ فَقَالَ هِيَ حَقٌّ وَ هِيَ مَكْتُوبَةٌ عِنْدَنَا وَ لَوْ لَا ذَلِكَ لَقَتَلَ النَّاسُ بَعْضُهُمْ بَعْضاً ثُمَّ لَمْ يَكُنْ شَيْ‏ءٌ وَ إِنَّمَا الْقَسَامَةُ نَجَاةٌ لِلنَّاسِ .

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 compurgation (sworn endorsements), how it was to be?’ So he^-asws said: ‘It is truth, and it is written with us^-asws. And had it not been for that, the people would have killed each other, then nothing would happen. But rather, the compurgation (sworn endorsements) is a salvation for the people’.[97]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْقَسَامَةِ هَلْ جَرَتْ فِيهَا سُنَّةٌ قَالَ فَقَالَ نَعَمْ خَرَجَ رَجُلَانِ مِنَ الْأَنْصَارِ يُصِيبَانِ مِنَ الثِّمَارِ فَتَفَرَّقَا فَوُجِدَ أَحَدُهُمَا مَيِّتاً فَقَالَ أَصْحَابُهُ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِنَّمَا قَتَلَ صَاحِبَنَا الْيَهُودُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تُحَلَّفُ الْيَهُودُ فَقَالُوا يَا رَسُولَ اللَّهِ كَيْفَ نُحَلِّفُ الْيَهُودَ عَلَى أَخِينَا وَ هُمْ قَوْمٌ كُفَّارٌ قَالَ فَاحْلِفُوا أَنْتُمْ قَالُوا كَيْفَ نَحْلِفُ عَلَى مَا لَمْ نَعْلَمْ وَ لَمْ نَشْهَدْ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullah^-asws about the compurgation (sworn endorsements), did the Sunnah flow with regards to it?’ So he^-asws said: ‘Yes. Two men from the Helpers went out to collect fruits. So they separated, and one of the two was found to be dead. So his companion said to Rasool-Allah^-saww, ‘But rather, the Jews killed our companion’. So Rasool-Allah^-saww said: ‘The Jews should swear an oath’. So they said, ‘O Rasool-Allah^-saww! How can we get the Jews to swear upon our brother, and they are an Infidel people?’ He^-saww said: ‘So you all swear an oath’. They said, ‘How can we swear upon what we do not know, and did not witness?’

قَالَ فَوَدَاهُ النَّبِيُّ ( صلى الله عليه وآله ) مِنْ عِنْدِهِ قَالَ قُلْتُ كَيْفَ كَانَتِ الْقَسَامَةُ قَالَ فَقَالَ أَمَا إِنَّهَا حَقٌّ وَ لَوْ لَا ذَلِكَ لَقَتَلَ النَّاسُ بَعْضُهُمْ بَعْضاً وَ إِنَّمَا الْقَسَامَةُ حَوْطٌ يُحَاطُ بِهِ النَّاسُ .

He^-asws said: ‘So the Prophet^-saww paid him from himself^-saww’. I said, ‘How did the compurgation (sworn endorsements) come to be?’ So he^-asws said: ‘But, it is the truth, and had it not been for that, the people would have killed each other. But rather, the compurgation (sworn endorsements) is a safeguard which the people are safeguarded by’.[98]

عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْقَسَامَةِ هَلْ جَرَتْ فِيهَا سُنَّةٌ قَالَ فَذَكَرَ مِثْلَ حَدِيثِ ابْنِ سِنَانٍ قَالَ وَ فِي حَدِيثِهِ هِيَ حَقٌّ وَ هِيَ مَكْتُوبَةٌ عِنْدَنَا .

From him, from Abdullah Bin Muskam, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullah^-asws about the compurgation (sworn endorsements), has the Sunnah flowed regarding it?’ He (the narrator) said, ‘So he^-asws mentioned a Hadeeth similar to the one of Ibn Sinan, and said in his^-asws Hadeeth: ‘It is the truth, and it is written with us^-asws’.[99]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْقَسَامَةِ فَقَالَ الْحُقُوقُ كُلُّهَا الْبَيِّنَةُ عَلَى الْمُدَّعِي وَ الْيَمِينُ عَلَى الْمُدَّعَى عَلَيْهِ إِلَّا فِي الدَّمِ خَاصَّةً فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) بَيْنَمَا هُوَ بِخَيْبَرَ إِذْ فَقَدَتِ الْأَنْصَارُ رَجُلًا مِنْهُمْ فَوَجَدُوهُ قَتِيلًا فَقَالَتِ الْأَنْصَارُ إِنَّ فُلَانَ الْيَهُودِيِّ قَتَلَ صَاحِبَنَا فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِلطَّالِبِينَ أَقِيمُوا رَجُلَيْنِ عَدْلَيْنِ مِنْ غَيْرِكُمْ أَقِيدُوهُ بِرُمَّتِهِ فَإِنْ لَمْ تَجِدُوا شَاهِدَيْنِ فَأَقِيمُوا قَسَامَةً خَمْسِينَ رَجُلًا أَقِيدُوهُ بِرُمَّتِهِ فَقَالُوا يَا رَسُولَ اللَّهِ مَا عِنْدَنَا شَاهِدَانِ مِنْ غَيْرِنَا وَ إِنَّا لَنَكْرَهُ أَنْ نُقْسِمَ عَلَى مَا لَمْ نَرَهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Bureyd Bin Muawiya,

(The narrator) says: ‘I asked Abu Abdullah^-asws about the compurgation (sworn endorsements), so he^-asws said: ‘With regards to the right, all of them, the burden of proof is upon the claimant, and the swearing of the oath is upon the defendant, except regarding the blood, in particular, for Rasool-Allah^-saww was in Khyber when the Helpers missed a man from them, so he was found killed. So the Helpers said, ‘So and so the Jew killed our companion’. So Rasool-Allah^-saww said to the seekers: ‘Establish two just men from others, I^-saww shall retaliate by its entirety. So if you do not find two witnesses, so establish compurgation (sworn endorsements) of fifty men, I^-saww shall retaliate by its entirety’. So they said, ‘O Rasool-Allah^-saww! There are no two witnesses with us from others, and we hate that we swear upon what we have not seen’.

فَوَدَاهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ عِنْدِهِ وَ قَالَ إِنَّمَا حُقِنَ دِمَاءُ الْمُسْلِمِينَ بِالْقَسَامَةِ لِكَيْ إِذْ رَأَى الْفَاجِرُ الْفَاسِقُ فُرْصَةً مِنْ عَدُوِّهِ حَجَزَهُ مَخَافَةُ الْقَسَامَةِ أَنْ يُقْتَلَ بِهِ فَكَفَّ عَنْ قَتْلِهِ وَ إِلَّا حَلَفَ الْمُدَّعَى عَلَيْهِ قَسَامَةً خَمْسِينَ رَجُلًا مَا قَتَلْنَا وَ لَا عَلِمْنَا قَاتِلًا وَ إِلَّا أُغْرِمُوا الدِّيَةَ إِذَا وَجَدُوا قَتِيلًا بَيْنَ أَظْهُرِهِمْ إِذَا لَمْ يُقْسِمِ الْمُدَّعُونَ .

So Rasool-Allah^-saww paid it from himself^-saww, and said: ‘But rather, the blood of the Muslims is saved by the compurgation, perhaps when the immoral mischievous one might see a chance from his enemy, would keep aside in fear of the compurgation (sworn endorsements), that he himself would be killed by it. So he would restrain from killing him, or else the claimant would swear an oath against him, a compurgation (sworn endorsement) of fifty men, ‘We have neither killed nor do we know the killer’, or else be fined the wergild. When the killer is found in their presence, when the claimants do not swear’.[100]

ابْنُ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْقَسَامَةِ فَقَالَ هِيَ حَقٌّ إِنَّ رَجُلًا مِنَ الْأَنْصَارِ وُجِدَ قَتِيلًا فِي قَلِيبٍ مِنْ قُلُبِ الْيَهُودِ فَأَتَوْا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّا وَجَدْنَا رَجُلًا مِنَّا قَتِيلًا فِي قَلِيبٍ مِنْ قُلُبِ الْيَهُودِ فَقَالَ ائْتُونِي بِشَاهِدَيْنِ مِنْ غَيْرِكُمْ قَالُوا يَا رَسُولَ اللَّهِ مَا لَنَا شَاهِدَانِ مِنْ غَيْرِنَا فَقَالَ لَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَلْيُقْسِمْ خَمْسُونَ رَجُلًا مِنْكُمْ عَلَى رَجُلٍ نَدْفَعُهُ إِلَيْكُمْ قَالُوا يَا رَسُولَ اللَّهِ وَ كَيْفَ نُقْسِمُ عَلَى مَا لَمْ نَرَهُ قَالَ فَيُقْسِمُ الْيَهُودُ قَالُوا يَا رَسُولَ اللَّهِ وَ كَيْفَ نَرْضَى بِالْيَهُودِ وَ مَا فِيهِمْ مِنَ الشِّرْكِ أَعْظَمُ فَوَدَاهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله )

Ibn Abu Umeyr, from Umar Bin Aina, from Zurara who said,

‘I asked Abu Abdullah^-asws about the compurgation (sworn endorsements), so he^-asws said: ‘It is truth. A man from the Helpers was found killed in a well from the wells of the Jews. So they came to Rasool-Allah^-saww, so they said, ‘O Rasool-Allah^-saww! We found a man from us killed in a well from the wells of the Jews’. So he^-saww said: ‘Come to me with two witnesses from other than you all’. They said, ‘O Rasool-Allah^-saww! There are no two witnesses for us from others’. So Rasool-Allah^-saww said to them: ‘So let fifty men from you swear upon a man, we shall hand him over to you’. They said, ‘O Rasool-Allah ^-saww! And how can we swear upon what we have not seen?’ He^-saww said: ‘So the Jew should swear’. So they said, ‘O Rasool-Allah^-saww! And how can we be pleased with the Jew and what is among them from the grievous Polytheism?’ So Rasool-Allah^-saww paid it’.

قَالَ زُرَارَةُ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا جُعِلَتِ الْقَسَامَةُ احْتِيَاطاً لِدِمَاءِ النَّاسِ لِكَيْمَا إِذَا أَرَادَ الْفَاسِقُ أَنْ يَقْتُلَ رَجُلًا أَوْ يَغْتَالَ رَجُلًا حَيْثُ لَا يَرَاهُ أَحَدٌ خَافَ ذَلِكَ وَ امْتَنَعَ مِنَ الْقَتْلِ .

Zurara said, ‘Abu Abdullah^-asws said; ‘But rather, the compurgation (sworn endorsements) has been made to be as a precaution for the blood of the people so that when the immoral intends to kill a man, or assassinate a man where no one would see him, he would fear that, and be prevented from the killing’.[101]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ بُكَيْرٍعَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ حَكَمَ فِي دِمَائِكُمْ بِغَيْرِ مَا حَكَمَ بِهِ فِي أَمْوَالِكُمْ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Bukeyr, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic has Judged with regards to your blood (lives) with other than what He^-azwj has Judged with regards to your wealth.

حَكَمَ فِي أَمْوَالِكُمْ أَنَّ الْبَيِّنَةَ عَلَى الْمُدَّعِي وَ الْيَمِينَ عَلَى الْمُدَّعَى عَلَيْهِ وَ حَكَمَ فِي دِمَائِكُمْ أَنَّ الْبَيِّنَةَ عَلَى مَنِ ادُّعِيَ عَلَيْهِ وَ الْيَمِينَ عَلَى مَنِ ادَّعَى لِكَيْلَا يَبْطُلَ دَمُ امْرِئٍ مُسْلِمٍ .

A Judgement with regards to your wealth is that the burden of proof is upon the claimant, and the swearing is upon the defendant; and a Judgement with regards to your blood (life) is that the burden of proof is upon the defendant, but the swearing is upon the one who claims, so that the blood of a Muslim is not lost’.[102]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) سَأَلَنِي ابْنُ شُبْرُمَةَ مَا تَقُولُ فِي الْقَسَامَةِ فِي الدَّمِ فَأَجَبْتُهُ بِمَا صَنَعَ النَّبِيُّ ( صلى الله عليه وآله ) فَقَالَ أَ رَأَيْتَ لَوْ أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) لَمْ يَصْنَعْ هَكَذَا كَيْفَ كَانَ الْقَوْلُ فِيهِ قَالَ فَقُلْتُ لَهُ أَمَّا مَا صَنَعَ النَّبِيُّ ( صلى الله عليه وآله ) فَقَدْ أَخْبَرْتُكَ بِهِ وَ أَمَّا مَا لَمْ يَصْنَعْ فَلَا عِلْمَ لِي بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from hanan Bin Sudeyr who said,

‘Abu Abdullah^-asws said to me^-asws, ‘Ibn Shabrama asked me^-asws, ‘What are you^-asws saying regarding the compurgation (sworn endorsements) with regards to the blood?’ So I^-asws answered him: ‘With what the Prophet^-saww dealt with’. So he said, ‘What is your^-asws view if the Prophet^-saww had not done it like this, how would have been the word (of judgement) with regards to it?’ So I^-asws said: ‘As far as what the Prophet^-saww did do, so I^-asws have informed you of it; and as for what he^-saww did not do, so there is no knowledge for me^-asws of it’.[103]

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 الْقَسَامَةِ أَيْنَ كَانَ بَدْؤُهَا قَالَ كَانَ مِنْ قِبَلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَمَّا كَانَ بَعْدَ فَتْحِ خَيْبَرَ تَخَلَّفَ رَجُلٌ مِنَ الْأَنْصَارِ عَنْ أَصْحَابِهِ فَرَجَعُوا فِي طَلَبِهِ فَوَجَدُوهُ مُتَشَحِّطاً فِي دَمِهِ قَتِيلًا فَجَاءَتِ الْأَنْصَارُ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَتْ يَا رَسُولَ اللَّهِ قَتَلَتِ الْيَهُودُ صَاحِبَنَا فَقَالَ لِيُقْسِمْ مِنْكُمْ خَمْسُونَ رَجُلًا عَلَى أَنَّهُمْ قَتَلُوهُ قَالُوا يَا رَسُولَ اللَّهِ كَيْفَ نُقْسِمُ عَلَى مَا لَمْ نَرَهُ قَالَ فَيُقْسِمُ الْيَهُودُ فَقَالُوا يَا رَسُولَ اللَّهِ مَنْ يُصَدِّقُ الْيَهُودَ فَقَالَ أَنَا إِذاً أَدِي صَاحِبَكُمْ

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 compurgation (sworn endorsements), ‘Where was its beginning?’ He^-asws said: ‘It was from before Rasool-Allah^-saww. When it was after the victory of Khyber, a man from the Helpers was left behind from his companions. So they returned to seek him, and they found him covered in his blood, killed. So the Helpers came over to Rasool-Allah^-saww, so they said, ‘The Jews have killed our companion’. So he^-saww said: ‘Let fifty men from you swear upon that it is they who killed him’. They said, ‘O Rasool-Allah^-saww! How can we swear upon what we have not seen?’ He^-saww said: ‘So the Jew should swear’. So they said, ‘O Rasool-Allah^-saww! Who would ratify the Jew?’ So he^-saww said: ‘I^-saww would then pay your companion’.

فَقُلْتُ لَهُ كَيْفَ الْحُكْمُ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ حَكَمَ فِي الدِّمَاءِ مَا لَمْ يَحْكُمْ فِي شَيْ‏ءٍ مِنْ حُقُوقِ النَّاسِ لِتَعْظِيمِهِ الدِّمَاءَ لَوْ أَنَّ رَجُلًا ادَّعَى عَلَى رَجُلٍ عَشَرَةَ آلَافِ دِرْهَمٍ أَوْ أَقَلَّ مِنْ ذَلِكَ أَوْ أَكْثَرَ لَمْ يَكُنِ الْيَمِينُ لِلْمُدَّعِي وَ كَانَتِ الْيَمِينُ عَلَى الْمُدَّعَى عَلَيْهِ فَإِذَا ادَّعَى الرَّجُلُ عَلَى الْقَوْمِ بِالدَّمِ أَنَّهُمْ قَتَلُوا كَانَتِ الْيَمِينُ لِمُدَّعِي الدَّمِ قَبْلَ الْمُدَّعَى عَلَيْهِمْ فَعَلَى الْمُدَّعِي أَنْ يَجِي‏ءَ بِخَمْسِينَ رَجُلًا يَحْلِفُونَ أَنَّ فُلَاناً قَتَلَ فُلَاناً فَيُدْفَعُ إِلَيْهِمُ الَّذِي حُلِفَ عَلَيْهِ فَإِنْ شَاءُوا عَفَوْا وَ إِنْ شَاءُوا قَتَلُوا وَ إِنْ شَاءُوا قَبِلُوا الدِّيَةَ

So I said to him^-asws, ‘How is the judgement?’ So he^-asws said: ‘Allah^-azwj Mighty and Majestic Judged regarding the blood what He^-azwj did not Judge regarding anything from the rights of the people, due to the reverence of the blood.

If a man were to claim upon a man ten thousand Dirhams, or less than that, or more, there would not be swearing for the claimant, and the swearing was upon the defendant. So when the man claims upon a group with the blood that they killed him, the swearing would be for the claimant of the blood before the defendant. Thus, it would be upon the claimant that he comes with fifty men swearing on oath that so and so killed so and so. So he would be handed over to them, the one who has been sworn against. So if they so desire to they may excuse, and if they so desire to they may kill, and if they so desire to they accept the wergild.

وَ إِنْ لَمْ يُقْسِمُوا فَإِنَّ عَلَى الَّذِينَ ادُّعِيَ عَلَيْهِمْ أَنْ يَحْلِفَ مِنْهُمْ خَمْسُونَ مَا قَتَلْنَا وَ لَا عَلِمْنَا لَهُ قَاتِلًا فَإِنْ فَعَلُوا وَدَى أَهْلُ الْقَرْيَةِ الَّذِينَ وُجِدَ فِيهِمْ وَ إِنْ كَانَ بِأَرْضِ فَلَاةٍ أُدِّيَتْ دِيَتُهُ مِنْ بَيْتِ الْمَالِ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ لَا يَبْطُلُ دَمُ امْرِئٍ مُسْلِمٍ .

And if they do not swear, so it would be upon the defendant that he should get fifty of them (the accusers) to swear, ‘We neither have killed nor do we know his killer’. So if they do that, it is the people of the town where he (the killed one) was found to be among them, should pay, and if (he was found) in the land of wilderness, his wergild would be paid from the public treasury, for Amir Al-Momineen^-asws was saying: ‘There would be no invalidation of the blood of a Muslim’.[104]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ وَ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ جَمِيعاً عَنِ الرِّضَا ( عليه السلام ) وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنْ أَبِيهِ ظَرِيفِ بْنِ نَاصِحٍ عَنْ عَبْدِ اللَّهِ بْنِ أَيُّوبَ عَنْ أَبِي عَمْرٍو الْمُتَطَبِّبِ قَالَ عَرَضْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا أَفْتَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي الدِّيَاتِ فَمِمَّا أَفْتَى بِهِ أَفْتَى فِي الْجَسَدِ وَ جَعَلَهُ سِتَّةَ فَرَائِضَ النَّفْسُ وَ الْبَصَرُ وَ السَّمْعُ وَ الْكَلَامُ وَ نَقْصُ الصَّوْتِ مِنَ الْغَنَنِ وَ الْبَحَحِ وَ الشَّلَلُ مِنَ الْيَدَيْنِ وَ الرِّجْلَيْنِ ثُمَّ جَعَلَ مَعَ كُلِّ شَيْ‏ءٍ مِنْ هَذِهِ قَسَامَةً عَلَى نَحْوِ مَا بَلَغَتِ الدِّيَةُ وَ الْقَسَامَةَ جَعَلَ فِي النَّفْسِ عَلَى الْعَمْدِ خَمْسِينَ رَجُلًا

Ali Bin Ibrahim, from his father, from Ibn Fazzal, and Muhammad Bin Isa, from Yunus,

(It has been narrated) both together from Al-Reza^-asws,

and and number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Zareyf, from his father Zareyf Bin Naih, from Abdullah Bin Ayoun, from Abu Amro Al Mutatayyab who said,

‘I presented to Abu Abdullah^-asws the verdict of Amir Al-Momineen^-asws regarding the wergild. So from what he^-asws had issued verdict with regarding the body, and made it six obligations of the self, and the sight, and the hearing, and the speech, and deficiency of the voice from the croaking, and the paralysis of the two hands, and the two legs.

وَ جَعَلَ فِي النَّفْسِ عَلَى الْخَطَإِ خَمْسَةً وَ عِشْرِينَ رَجُلًا وَ عَلَى مَا بَلَغَتْ دِيَتُهُ مِنَ الْجُرُوحِ أَلْفَ دِينَارٍ سِتَّةَ نَفَرٍ فَمَا كَانَ دُونَ ذَلِكَ فَبِحِسَابِهِ مِنْ سِتَّةِ نَفَرٍ وَ الْقَسَامَةُ فِي النَّفْسِ وَ السَّمْعِ وَ الْبَصَرِ وَ الْعَقْلِ وَ الصَّوْتِ مِنَ الْغَنَنِ وَ الْبَحَحِ وَ نَقْصِ الْيَدَيْنِ وَ الرِّجْلَيْنِ فَهُوَ مِنْ سِتَّةِ أَجْزَاءِ الرَّجُلِ .

And he^-asws made to be regarding the self upon the erroneous (killing), being twenty-five men (swearing), and upon what his wergild reached from the injuries sustained, a thousand Dinars, being six persons (swearing). So whatever was less than that, it would be by that counting, from six persons (swearing). And the compurgation (sworn endorsements) regarding the self, and the hearing and the sight, and the intellect, and the voice, from the croacking, and the deficiency of the two hands and the two legs, so it is from six parts of the man’.[105]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي الْقَسَامَةِ خَمْسُونَ رَجُلًا فِي الْعَمْدِ وَ فِي الْخَطَإِ خَمْسَةٌ وَ عِشْرُونَ رَجُلًا وَ عَلَيْهِمْ أَنْ يَحْلِفُوا بِاللَّهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws said regarding the compurgation (sworn endorsements) being fifty men regarding the deliberate (killing), and regarding the erroneous, being twenty-five men, and upon them is that they should be swearing by Allah^-azwj’.[106]

باب ضَمَانِ الطَّبِيبِ وَ الْبَيْطَارِ

Chapter 51 – Responsibility of the doctor and the veterinarian

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ تَطَبَّبَ أَوْ تَبَيْطَرَ فَلْيَأْخُذِ الْبَرَاءَةَ مِنْ وَلِيِّهِ وَ إِلَّا فَهُوَ لَهُ ضَامِنٌ .

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

(It has been narrated) from Abu Abdullah^-asws having said; ‘Amir Al-Momineen^-asws said: ‘The one who treats people (doctor) or treats animals (vet), so let him take the waiver from his guardian, or else he would be held responsible for him’.[107]

باب الْعَاقِلَةِ

Chapter 52 – The (wergild paid by) the blood relatives

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 لَيْسَ بَيْنَ أَهْلِ الذِّمَّةِ مُعَاقَلَةٌ فِيمَا يَجْنُونَ مِنْ قَتْلٍ أَوْ جِرَاحَةٍ إِنَّمَا يُؤْخَذُ ذَلِكَ مِنْ أَمْوَالِهِمْ فَإِنْ لَمْ يَكُنْ لَهُمْ مَالٌ رَجَعَتِ الْجِنَايَةُ عَلَى إِمَامِ الْمُسْلِمِينَ لِأَنَّهُمْ يُؤَدُّونَ إِلَيْهِ الْجِزْيَةَ كَمَا يُؤَدِّي الْعَبْدُ الضَّرِيبَةَ إِلَى سَيِّدِهِ

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: ‘There is no (payment of the wergild) by the blood relatives between the people under the responsibility (Ahl Al-Zimma), regarding what crimes they commit from killing or injuries. But rather, that would be taken from their wealth. So if there does not happen to be wealth for them, the crime would be referred to Imam^-asws of the Muslims, because they would be paying the tax to him^-asws, just like the slave pays whatever he earns to his master’.

قَالَ وَ هُمْ مَمَالِيكُ الْإِمَامِ فَمَنْ أَسْلَمَ مِنْهُمْ فَهُوَ حُرٌّ .

He^-asws said: ‘And they are the owned slaves of the Imam^-asws, so the one who becomes a Muslim from them, so he is free’.[108]

ابْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِيهِ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِرَجُلٍ قَدْ قَتَلَ رَجُلًا خَطَأً فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ عَشِيرَتُكَ وَ قَرَابَتُكَ فَقَالَ مَا لِي بِهَذِهِ الْبَلْدَةِ عَشِيرَةٌ وَ لَا قَرَابَةٌ قَالَ فَقَالَ فَمِنْ أَيِّ أَهْلِ الْبُلْدَانِ أَنْتَ فَقَالَ أَنَا رَجُلٌ مِنْ أَهْلِ الْمَوْصِلِ وُلِدْتُ بِهَا وَ لِي بِهَا قَرَابَةٌ وَ أَهْلُ بَيْتٍ

Ibn Mahboub, from Malik Bin Atiyya, from his father, from Salma Bin Kuheyl who said,

‘They came to Amir Al-Momineen^-asws with a man who had killed a man in error. So Amir Al-Momineen^-asws said to him: ‘Who are your clan and your relatives?’ So he said, ‘There is neither a clan nor any relatives for me in this city’. So he^-asws said: ‘So from which of the cities are you?’ So he said, ‘I am a man from the people of Mosul, born in it and for me are relatives and family’.

قَالَ فَسَأَلَ عَنْهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَلَمْ يَجِدْ لَهُ بِالْكُوفَةِ قَرَابَةً وَ لَا عَشِيرَةً قَالَ فَكَتَبَ إِلَى عَامِلِهِ عَلَى الْمَوْصِلِ أَمَّا بَعْدُ فَإِنَّ فُلَانَ بْنَ فُلَانٍ وَ حِلْيَتَهُ كَذَا وَ كَذَا قَتَلَ رَجُلًا مِنَ الْمُسْلِمِينَ خَطَأً فَذَكَرَ أَنَّهُ رَجُلٌ مِنَ الْمَوْصِلِ وَ أَنَّ لَهُ بِهَا قَرَابَةً وَ أَهْلَ بَيْتٍ وَ قَدْ بَعَثْتُ بِهِ إِلَيْكَ مَعَ رَسُولِي فُلَانِ بْنِ فُلَانٍ وَ حِلْيَتُهُ كَذَا وَ كَذَا فَإِذَا وَرَدَ عَلَيْكَ إِنْ شَاءَ اللَّهُ وَ قَرَأْتَ كِتَابِي فَافْحَصْ عَنْ أَمْرِهِ وَ سَلْ عَنْ قَرَابَتِهِ مِنَ الْمُسْلِمِينَ فَإِنْ كَانَ مِنْ أَهْلِ الْمَوْصِلِ مِمَّنْ وُلِدَ بِهَا وَ أَصَبْتَ لَهُ بِهَا قَرَابَةً مِنَ الْمُسْلِمِينَ فَاجْمَعْهُمْ إِلَيْكَ ثُمَّ انْظُرْ فَإِنْ كَانَ مِنْهُمْ رَجُلٌ يَرِثُهُ لَهُ سَهْمٌ فِي الْكِتَابِ لَا يَحْجُبُهُ عَنْ مِيرَاثِهِ أَحَدٌ مِنْ قَرَابَتِهِ فَأَلْزِمْهُ الدِّيَةَ وَ خُذْهُ بِهَا نُجُوماً فِي ثَلَاثِ سِنِينَ

He (the narrator) said, ‘So Amir Al-Momineen^-asws asked about him, but they did no find at Al-Kufa, neither relatives nor a clan. So he^-asws wrote to his^-asws office-bearer in Al-Mosul: ‘As for afterwards, so and so son of so and so, and his appearance is such and such, killed one (person) from the Muslim in error. So, he mentioned that he is a man from Al-Mosul, and that for him, at it, are relatives and a family, and I^-asws am sending him to you with my^-asws so and so son of so and so messenger, and his appearance is such and such. So when they come over to you, Allah^-azwj Willing, and you read my^-asws letter, so examine his matter and ask about his relatives from the Muslims. So if there was one from the people of Al-Mosul, from the ones who were born at it, and relationships were established by it from the Muslims, so gather them to you. Then look around, so if there was among them a man who would inherit a share from him, in the Book (Quran), no one from his relatives barring him from his inheritance, so necessitate the wergild, and take it by instalments over three years.

فَإِنْ لَمْ يَكُنْ لَهُ مِنْ قَرَابَتِهِ أَحَدٌ لَهُ سَهْمٌ فِي الْكِتَابِ وَ كَانُوا قَرَابَتُهُ سَوَاءً فِي النَّسَبِ وَ كَانَ لَهُ قَرَابَةٌ مِنْ قِبَلِ أَبِيهِ وَ أُمِّهِ فِي النَّسَبِ سَوَاءً فَفُضَّ الدِّيَةَ عَلَى قَرَابَتِهِ مِنْ قِبَلِ أَبِيهِ وَ عَلَى قَرَابَتِهِ مِنْ قِبَلِ أُمِّهِ مِنَ الرِّجَالِ الْمُدْرِكِينَ الْمُسْلِمِينَ ثُمَّ اجْعَلْ عَلَى قَرَابَتِهِ مِنْ قِبَلِ أَبِيهِ ثُلُثَيِ الدِّيَةِ وَ اجْعَلْ عَلَى قَرَابَتِهِ مِنْ قِبَلِ أُمِّهِ ثُلُثَ الدِّيَةِ

So if there does not happen to be a relative of his for whom there is a share in the Book (Quran), and that his relatives were equal in their kinship, and there was for him a relative from his father and his mother being equal in the kinship, so divide the payable wergild upon his relatives from his father, and upon the relatives from his mother, from the adult Muslim males. Then make it upon his relatives (female) from his father, two-thirds of the wergild, and make it upon his relatives from his mother, one-third of the wergild.

وَ إِنْ لَمْ يَكُنْ لَهُ قَرَابَةٌ مِنْ قِبَلِ أَبِيهِ فَفُضَّ الدِّيَةَ عَلَى قَرَابَتِهِ مِنْ قِبَلِ أُمِّهِ مِنَ الرِّجَالِ الْمُدْرِكِينَ الْمُسْلِمِينَ ثُمَّ خُذْهُمْ بِهَا وَ اسْتَأْدِهِمُ الدِّيَةَ فِي ثَلَاثِ سِنِينَ فَإِنْ لَمْ يَكُنْ لَهُ قَرَابَةٌ مِنْ قِبَلِ أُمِّهِ وَ لَا قَرَابَةٌ مِنْ قِبَلِ أَبِيهِ فَفُضَّ الدِّيَةَ عَلَى أَهْلِ الْمَوْصِلِ مِمَّنْ وُلِدَ بِهَا وَ نَشَأَ وَ لَا تُدْخِلَنَّ فِيهِمْ غَيْرَهُمْ مِنْ أَهْلِ الْبَلَدِ ثُمَّ اسْتَأْدِ ذَلِكَ مِنْهُمْ فِي ثَلَاثِ سِنِينَ فِي كُلِّ سَنَةٍ نَجْماً حَتَّى تَسْتَوْفِيَهُ إِنْ شَاءَ اللَّهُ

And if there do not happen to be relatives for him from his father, so divide the payable wergild upon his relatives from his mother, from the adult Muslim males. Then seize them by it, and make them pay the wergild during three years. So if there do not happen to be relatives for him from his mother, nor any relatives for him from his father, so divide the payable wergild upon the people of Al-Mosul from the one who were born at it, and grew up, and do not include others among them from the people of the city. Then make it payable from them over three years, an instalment in each year, until they have fulfilled it, Allah^-azwj Willing.

وَ إِنْ لَمْ يَكُنْ لِفُلَانِ بْنِ فُلَانٍ قَرَابَةٌ مِنْ أَهْلِ الْمَوْصِلِ وَ لَا يَكُونُ مِنْ أَهْلِهَا وَ كَانَ مُبْطِلًا فَرُدَّهُ إِلَيَّ مَعَ رَسُولِي فُلَانِ بْنِ فُلَانٍ إِنْ شَاءَ اللَّهُ فَأَنَا وَلِيُّهُ وَ الْمُؤَدِّي عَنْهُ وَ لَا أُبْطِلُ دَمَ امْرِئٍ مُسْلِمٍ .

And if there do not happen to be relatives for so and so, son of so and so, from the people of Al-Mosul. And if he does not happen to be from its people, and he has falsified it, so return him to me^-asws along with my^-asws messenger, so and so, son of so and so, Allah^-azwj willing, for I^-asws am his guardian, and the claimant from him, and I^-asws will not invalidate the blood of a Muslim person’.[109]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَتَلَ رَجُلًا مُتَعَمِّداً ثُمَّ هَرَبَ الْقَاتِلُ فَلَمْ يُقْدَرْ عَلَيْهِ قَالَ إِنْ كَانَ لَهُ مَالٌ أُخِذَتِ الدِّيَةُ مِنْ مَالِهِ وَ إِلَّا فَمِنَ الْأَقْرَبِ فَالْأَقْرَبِ فَإِنْ لَمْ يَكُنْ لَهُ قَرَابَةٌ وَدَاهُ الْإِمَامُ فَإِنَّهُ لَا يَبْطُلُ دَمُ امْرِئٍ مُسْلِمٍ .

Humeyd Bin Ziyad, from Al Hazzan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about a man who killed a man deliberately, then the killer fled and they were not able over him (to catch him). He^-asws said: ‘If there was wealth for him, the wergild would be taken from his wealth, or else from the relatives, if there are relatives. So if there do not happen to be relatives for him, the Imam^-asws would pay it, for the blood of a Muslim person would not be invalidated’.

وَ فِي رِوَايَةٍ أُخْرَى ثُمَّ لِلْوَالِي بَعْدُ حَبْسُهُ وَ أَدَبُهُ .

And in another report: ‘The it would be for the ruler afterwards to imprison him, and discipline him’.[110]

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 ) أَنَّهُ لَا يُحْمَلُ عَلَى الْعَاقِلَةِ إِلَّا الْمُوضِحَةُ فَصَاعِداً وَ قَالَ مَا دُونَ السِّمْحَاقِ أَجْرُ الطَّبِيبِ سِوَى الدِّيَةِ .

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Yunus Bin Yaqoub, from Abu Maryan,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws judged that there would be no burden upon the (wergild payable by) the blood relatives except for the bone exposing injury upwards’. And he^-asws said: ‘What is below bone reaching injury, the fees of the doctor is in addition to the wergild’.[111]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تَضْمَنُ الْعَاقِلَةُ عَمْداً وَ لَا إِقْرَاراً وَ لَا صُلْحاً .

Ali Bin Ibrahim, from his father, form Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The blood relatives are not guarantors in deliberate (killing), nor confession, nor a reconciliation’.[112]

باب

Chapter 53 – A chapter

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 ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَضَى فِي أَرْبَعَةٍ شَهِدُوا عَلَى رَجُلٍ أَنَّهُمْ رَأَوْهُ مَعَ امْرَأَةٍ يُجَامِعُهَا فَيُرْجَمُ ثُمَّ يَرْجِعُ وَاحِدٌ مِنْهُمْ قَالَ يُغَرَّمُ رُبُعَ الدِّيَةِ إِذَا قَالَ شُبِّهَ عَلَيَّ فَإِنْ رَجَعَ اثْنَانِ وَ قَالَا شُبِّهَ عَلَيْنَا غُرِّمَا نِصْفَ الدِّيَةِ وَ إِنْ رَجَعُوا جَمِيعاً وَ قَالُوا شُبِّهَ عَلَيْنَا غُرِّمُوا الدِّيَةَ وَ إِنْ قَالُوا شَهِدْنَا بِالزُّورِ قُتِلُوا جَمِيعاً .

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 that Amir Al-Momineen^-asws judged regarding four witnesses upon a man who had seen him copulating with a woman. So he was stoned. Then one of them retracted (his statement). He^-asws said: ‘He would be fined a quarter of the wergild, when he says, ‘It was doubtful to me’. So if two were to retract, and they both say, ‘It was doubtful upon us’, they would both be fined half the wergild. And if all of them were to retract, and they say, ‘It was doubtful upon us’, they would be fined the (complete) wergild. But if they were to say, ‘We testified falsely’, they would be killed all together’.[113]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي أَرْبَعَةٍ شَهِدُوا عَلَى رَجُلٍ مُحْصَنٍ بِالزِّنَى ثُمَّ رَجَعَ أَحَدُهُمْ بَعْدَ مَا قُتِلَ الرَّجُلُ قَالَ إِنْ قَالَ الرَّابِعُ وَهَمْتُ ضُرِبَ الْحَدَّ وَ غُرِّمَ الدِّيَةَ وَ إِنْ قَالَ تَعَمَّدْتُ قُتِلَ.

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from one of his companion,

(It has been narrated) from Abu Abdullah^-asws regarding four who testified upon a married man with the adultery. Then one of them retracted after the man had been killed. He^-asws said : ‘If the fourth one says, ‘I was delusional’, he would be struck the legal penalty (Hadd), and fined the wergild. And if he says, ‘I was deliberate’, he would be killed’.[114]

ابْنُ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ نُعَيْمٍ الْأَزْدِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَرْبَعَةٍ شَهِدُوا عَلَى رَجُلٍ بِالزِّنَى فَلَمَّا قُتِلَ رَجَعَ أَحَدُهُمْ عَنْ شَهَادَتِهِ قَالَ فَقَالَ يُقْتَلُ الرَّابِعُ وَ يُؤَدِّي الثَّلَاثَةُ إِلَى أَهْلِهِ ثَلَاثَةَ أَرْبَاعِ الدِّيَةِ .

Ibn Mahboub, from Ibrahim Bin Nuaym Al Azdy who said,

‘I asked Abu Abdullah^-asws about four who testified upon a man with the adultery. So when he was killed, one of them retracted from hits testimony. So he^-asws said: ‘The fourth one would be killed, and the (other) three would pay three-quarters of the wergild to his family’.[115]

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 أَرْبَعَةٍ شَهِدُوا عَلَى رَجُلٍ أَنَّهُ زَنَى فَرُجِمَ ثُمَّ رَجَعُوا وَ قَالُوا قَدْ وَهَمْنَا يُلْزَمُونَ الدِّيَةَ وَ إِنْ قَالُوا إِنَّا تَعَمَّدْنَا قَتَلَ أَيَّ الْأَرْبَعَةِ شَاءَ وَلِيُّ الْمَقْتُولِ وَ رَدَّ الثَّلَاثَةُ ثَلَاثَةَ أَرْبَاعِ الدِّيَةِ إِلَى أَوْلِيَاءِ الْمَقْتُولِ الثَّانِي وَ يُجْلَدُ الثَّلَاثَةُ كُلُّ وَاحِدٍ مِنْهُمْ ثَمَانِينَ جَلْدَةً وَ إِنْ شَاءَ وَلِيُّ الْمَقْتُولِ أَنْ يَقْتُلَهُمْ رَدَّ ثَلَاثَ دِيَاتٍ عَلَى أَوْلِيَاءِ الشُّهُودِ الْأَرْبَعَةِ وَ يُجْلَدُونَ ثَمَانِينَ كُلُّ وَاحِدٍ مِنْهُمْ ثُمَّ يَقْتُلُهُمُ الْإِمَامُ

Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, bothe together from Al Fatah Bin Yazeed Al Jarjany,

(It has been narrated) from Abu Al-Hassan^-asws regarding four who testified upon a man that he had committed adultery. So he was stoned. Then they retracted and said, ‘We had imagined’. (He^-asws said): ‘They would be necessitated the (payment of) wergild. And if they say, ‘We were deliberate’, whichever of the four the guardian of the killed one so desires to kill, and the three would paid three quarters of the wergild to the guardians of the second one killed, and the three would be whipped eighty (lashes), each one from them, then the Imam^-asws would kill them’.

وَ قَالَ فِي رَجُلَيْنِ شَهِدَا عَلَى رَجُلٍ أَنَّهُ سَرَقَ فَقُطِعَ ثُمَّ رَجَعَ وَاحِدٌ مِنْهُمَا وَ قَالَ وَهَمْتُ فِي هَذَا وَ لَكِنْ كَانَ غَيْرَهُ يُلْزَمُ نِصْفَ دِيَةِ الْيَدِ وَ لَا تُقْبَلُ شَهَادَتُهُ فِي الْآخَرِ فَإِنْ رَجَعَا جَمِيعاً وَ قَالَا وَهَمْنَا بَلْ كَانَ السَّارِقُ فُلَاناً أُلْزِمَا دِيَةَ الْيَدِ وَ لَا تُقْبَلُ شَهَادَتُهُمَا فِي الْآخَرِ

And he^-asws said regarding two men who testified upon a man that he had stolen. So he (his hand) was cut. Then one of the two retracted and said, ‘I imagined it with regards to this, but it was someone else: ‘He would be necessitated (payment of) half the wergild of the hand, and his testimony with regards to the others would not be accepted. So if both of them were to retract and both say, ‘We imagined it, but so and so was the thief’, they would both be necessitated (payment of) the wergild of the hand and both their testimonies with regards to the others would not be acceptable.

وَ إِنْ قَالَا إِنَّا تَعَمَّدْنَا قُطِعَ يَدُ أَحَدِهِمَا بِيَدِ الْمَقْطُوعِ وَ يُؤَدِّي الَّذِي لَمْ يُقْطَعْ رُبُعَ دِيَةِ الرَّجُلِ عَلَى أَوْلِيَاءِ الْمَقْطُوعِ الْيَدِ فَإِنْ قَالَ الْمَقْطُوعُ الْأَوَّلُ لَا أَرْضَى أَوْ تُقْطَعَ أَيْدِيهِمَا مَعاً رَدَّ دِيَةَ يَدٍ فَتُقْسَمُ بَيْنَهُمَا وَ تُقْطَعُ أَيْدِيهِمَا .

And if both say, ‘We were deliberate’, the hand of one of the two would be cut by the one whose hand was cut, but the one whose (hand) was not cut would pay a quarter of the wergild to the guardians of the one whose hand was cut. So if the first one (whose hand was) cut says, ‘I am not pleased until the hands of both of them are to be cut together, he has to return the wergild of one hand to be divided between the two of them, and he can cut (hands of) both of them’.[116]

باب فِيمَا يُصَابُ مِنَ الْبَهَائِمِ وَ غَيْرِهَا مِنَ الدَّوَابِّ

Chapter 54 – Regarding what is hit from the cattle and others from the animals

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 عَيْنِ فَرَسٍ فُقِئَتْ عَيْنُهَا بِرُبُعِ ثَمَنِهَا يَوْمَ فُقِئَتْ عَيْنُهَا .

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 an eye of a horse which was blinded (by someone), by a quarter of its price on the day its eye was blinded (price when horse had both eyes)’.[117]

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 عَلِيّاً ( عليه السلام ) قَضَى فِي عَيْنِ دَابَّةٍ رُبُعَ الثَّمَنِ .

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 Ali^-asws judged regard an eye of an animal, being a quarter of its price’.[118]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْعَبَّاسِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ فَقَأَ عَيْنَ دَابَّةٍ فَعَلَيْهِ رُبُعُ ثَمَنِهَا .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Aban Bin Usman, from Abu Al Abbas who said,

‘Abu Abdullah^-asws said: ‘The one who blinds an eye of an animal, so upon him is a quarter of its price’.[119]

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 ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) رُفِعَ إِلَيْهِ رَجُلٌ قَتَلَ خِنْزِيراً فَضَمَّنَهُ قِيمَتَهُ وَ رُفِعَ إِلَيْهِ رَجُلٌ كَسَرَ بَرْبَطاً فَأَبْطَلَهُ .

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 that Amir Al-Momineen^-asws, a matter was raised to him^-asws of a man who killed a pig, so he^-asws made him responsible for its price, and a matter was raised to him^-asws of a man who had broken a guitar (musical instrument), so he^-asws invalidated it (dismissed the case)’.[120]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي دِيَةِ الْكَلْبِ السَّلُوقِيِّ أَرْبَعُونَ دِرْهَماً أَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يَدِيَهُ لِبَنِي جُذَيْمَةَ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazal Bin Shazaan, both together, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh,

(It has been narrated) from Abu Abdullah^-asws having said regarding wergild of the greyhound dog being forty Dirhams. Rasool-Allah^-saww ordered it to be paid to the Clan of Juzayma’.[121]

عَلِيٌّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ دِيَةُ الْكَلْبِ السَّلُوقِيِّ أَرْبَعُونَ دِرْهَماً جَعَلَ ذَلِكَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ دِيَةُ كَلْبِ الْغَنَمِ كَبْشٌ وَ دِيَةُ كَلْبِ الزَّرْعِ جَرِيبٌ مِنْ بُرٍّ وَ دِيَةُ كَلْبِ الْأَهْلِيِّ قَفِيزٌ مِنْ تُرَابٍ لِأَهْلِهِ .

Ali, from his father, from Muhammad Bin Hafs, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Wergild of the greyhound dog is forty Dirhams, Rasool-Allah^-saww made it to be that, and wergild of the shepherd dog, and the wergild of the plantation guard dog being a ‘Jareyb’ (unit of measurement) from the wheat; and wergild of domesticated dog being a ‘Qafeez’ (Unit of measurement) from the soil of its owners’.[122]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِيمَنْ قَتَلَ كَلْبَ الصَّيْدِ قَالَ يُقَوِّمُهُ وَ كَذَلِكَ الْبَازِي وَ كَذَلِكَ كَلْبُ الْغَنَمِ وَ كَذَلِكَ كَلْبُ الْحَائِطِ .

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 the one who killed the hunting dog: ‘It would be evaluated, and similar to that is the falcon, and similar to that is the sheep dog, and similar to that is the wall (guard) dog’.[123]

النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي جَنِينِ الْبَهِيمَةِ إِذَا ضُرِبَتْ فَأَزْلَقَتْ عُشْرُ ثَمَنِهَا .

Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said regarding a foetus of the animal when it is truck, so it aborts it, (the compensation is) being one-tenth of its price’.[124]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ خَلَفٍ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ الْمَرْوَزِيِّ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي فَرَسَيْنِ اصْطَدَمَا فَمَاتَ أَحَدُهُمَا فَضَمَّنَ الْبَاقِيَ دِيَةَ الْمَيِّتِ .

Ahmad Bin Muhammad Al Kufy, from Ibrahim Bin Al Hassan, from Muhammad Bin Khalaf, from Musa Bin Ibrahim Al Marouzy,

(It has been narrated) from Abu Al-Hassan Musa^-asws having said: ‘Amir Al-Momineen^-asws judged regarding two horses collided, so one of the two dies. So the responsibility is upon the (owner of the) remaining one, wergild of the dead (horse)’.[125]

باب النَّوَادِرِ

Chapter 55- The Miscellaneous

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحُسَيْنِ بْنِ يُوسُفَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي الْحَسَنِ الثَّانِي ( عليه السلام ) وَ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ وَ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَا سَأَلْنَا أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ رَجُلٍ اسْتَغَاثَ بِهِ قَوْمٌ لِيُنْقِذَهُمْ مِنْ قَوْمٍ يُغِيرُونَ عَلَيْهِمْ لِيَسْتَبِيحُوا أَمْوَالَهُمْ وَ يَسْبُوا ذَرَارِيَّهُمْ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Husayn Bin Yusuf, from Muhammad Bin Suleyman,

(It has been narrated) from Abu Al-Hassan^-asws the 2^nd and Muhammad Bin Ali, from Muhammad Bin Aslam, from Muhammad Bin Suleyman and Yunus Bin Abdul Rahman who both said, ‘We both asked Abu Al-Hassan Al-Reza^-asws about a man who was sought for help by a group of people to rescue them from a group of people who were attacking them, looting their wealth and capturing their children.

فَخَرَجَ الرَّجُلُ يَعْدُو بِسِلَاحِهِ فِي جَوْفِ اللَّيْلِ لِيُغِيثَ الْقَوْمَ الَّذِينَ اسْتَغَاثُوا بِهِ فَمَرَّ بِرَجُلٍ قَائِمٍ عَلَى شَفِيرِ بِئْرٍ يَسْتَقِي مِنْهَا فَدَفَعَهُ وَ هُوَ لَا يُرِيدُ ذَلِكَ وَ لَا يَعْلَمُ فَسَقَطَ فِي الْبِئْرِ فَمَاتَ وَ مَضَى الرَّجُلُ فَاسْتَنْقَذَ أَمْوَالَ أُولَئِكَ الْقَوْمِ الَّذِينَ اسْتَغَاثُوا بِهِ

So the man went out prepared with his weapons, in the middle of the night in order to help the people who had sought his help, So (on the way) he passed by the brink of a well where someone was quenching himself from it. So he inadvertently pushed him, and he was not aware of that and did not know. So he fell into the well and died, and the man went (on his way). So he rescued the wealth of those people who had sought his help.

فَلَمَّا انْصَرَفَ إِلَى أَهْلِهِ قَالُوا لَهُ مَا صَنَعْتَ قَالَ قَدِ انْصَرَفَ الْقَوْمُ عَنْهُمْ وَ أَمِنُوا وَ سَلِمُوا قَالُوا لَهُ أَ شَعَرْتَ أَنَّ فُلَانَ بْنَ فُلَانٍ سَقَطَ فِي الْبِئْرِ فَمَاتَ قَالَ أَنَا وَ اللَّهِ طَرَحْتُهُ قِيلَ وَ كَيْفَ ذَلِكَ فَقَالَ إِنِّي خَرَجْتُ أَعْدُو بِسِلَاحِي فِي ظُلْمَةِ اللَّيْلِ وَ أَنَا أَخَافُ الْفَوْتَ عَلَى الْقَوْمِ الَّذِينَ اسْتَغَاثُوا بِي فَمَرَرْتُ بِفُلَانٍ وَ هُوَ قَائِمٌ يَسْتَقِي فِي الْبِئْرِ فَزَحَمْتُهُ وَ لَمْ أُرِدْ ذَلِكَ فَسَقَطَ فِي الْبِئْرِ فَمَاتَ فَعَلَى مَنْ دِيَةُ هَذَا

So when he went to his family, they said to him, ‘What did you do?’ He said, ‘I dispersed the people from them, and made them secure and safe’. They said to him, ‘Are you aware that so and so fell into the well, so he died?’ He said, ‘By Allah^-azwj! I tossed him’. It was said, ‘And how was that?’ So he said, ‘I went out prepared with my weapons in the darkness of the night, and I feared the death upon the people who had sought my help. So I passed by so and so, and he was standing quenching himself from the well. So I bumped into him, and I did not intend that. So he fell into the well, so he died. So upon whom is the wergild for this one?’

فَقَالَ دِيَتُهُ عَلَى الْقَوْمِ الَّذِينَ اسْتَنْجَدُوا الرَّجُلَ فَأَنْجَدَهُمْ وَ أَنْقَذَ أَمْوَالَهُمْ وَ نِسَاءَهُمْ وَ ذَرَارِيَّهُمْ أَمَا إِنَّهُ لَوْ كَانَ آجَرَ نَفْسَهُ بِأُجْرَةٍ لَكَانَتِ الدِّيَةُ عَلَيْهِ وَ عَلَى عَاقِلَتِهِ دُونَهُمْ وَ ذَلِكَ أَنَّ سُلَيْمَانَ بْنَ دَاوُدَ ( عليه السلام ) أَتَتْهُ امْرَأَةٌ عَجُوزٌ تَسْتَعْدِيهِ عَلَى الرِّيحِ فَقَالَتْ يَا نَبِيَّ اللَّهِ إِنِّي كُنْتُ قَائِمَةً عَلَى سَطْحٍ لِي وَ إِنَّ الرِّيحَ طَرَحَتْنِي مِنَ السَّطْحِ فَكَسَرَتْ يَدِي فَأَعْدِنِي عَلَى الرِّيحِ

So he^-asws said: ‘His wergild is upon the group which the man rescued. So he rescued them, and saved their wealth, and their womenfolk, and their children. But, had he employed himself with a wage (to be paid by the group he had saved), the wergild would have been upon himself, and upon his blood relatives, besides them; and that is that Suleyman Bin Dawood^-as, an old woman came over to him^-as, making a claim against the wind, so she said, ‘O Prophet^-as of Allah^-azwj! I was standing upon the roof of mine, and the wind pushed me from the roof, so my hand broke. Therefore, support me against the wind’.

فَدَعَا سُلَيْمَانُ بْنُ دَاوُدَ ( عليه السلام ) الرِّيحَ فَقَالَ لَهَا مَا دَعَاكِ إِلَى مَا صَنَعْتِ بِهَذِهِ الْمَرْأَةِ فَقَالَتْ صَدَقَتْ يَا نَبِيَّ اللَّهِ إِنَّ رَبَّ الْعِزَّةِ جَلَّ وَ عَزَّ بَعَثَنِي إِلَى سَفِينَةِ بَنِي فُلَانٍ لِأُنْقِذَهَا مِنَ الْغَرَقِ وَ قَدْ كَانَتْ أَشْرَفَتْ عَلَى الْغَرَقِ فَخَرَجْتُ فِي سَنَنِي وَ عَجَلَتِي إِلَى مَا أَمَرَنِي اللَّهُ عَزَّ وَ جَلَّ بِهِ فَمَرَرْتُ بِهَذِهِ الْمَرْأَةِ وَ هِيَ عَلَى سَطْحِهَا فَعَثَرْتُ بِهَا وَ لَمْ أُرِدْهَا فَسَقَطَتْ فَانْكَسَرَتْ يَدُهَا

So Suleyman Bin Dawood^-as called the wind over, so he^-as said to it: ‘What invited you what you did with this woman?’ So it said, ‘She speaks the truth, O Prophet^-as of Allah^-azwj! The Lord^-azwj of Honour, Mighty and Majestic had Sent me to a ship of the Clan of so and so, in order to rescue it from the drowning, and it had come close to the drowning. So I went out in my way, and my haste to what Allah^-azwj Mighty and Majestic had Commanded me with. So I passed by this woman, and she was upon her roof. So I bumped into her, and I did not intend her. So she fell and she broke her hand’.

قَالَ فَقَالَ سُلَيْمَانُ يَا رَبِّ بِمَا أَحْكُمُ عَلَى الرِّيحِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا سُلَيْمَانُ احْكُمْ بِأَرْشِ كَسْرِ يَدِ هَذِهِ الْمَرْأَةِ عَلَى أَرْبَابِ السَّفِينَةِ الَّتِي أَنْقَذَتْهَا الرِّيحُ مِنَ الْغَرَقِ فَإِنَّهُ لَا يُظْلَمُ لَدَيَّ أَحَدٌ مِنَ الْعَالَمِينَ .

He^-asws said: ‘So Suleyman Bin Dawood^-as said: ‘O Lord^-azwj! With what shall I^-as judge with, upon the wind?’ So Allah^-azwj Mighty and Majestic Revealed upon him^-as: “O Suleyman^-as! Judge with the compensation of the breaking of the hand of this woman, upon the lords of the ship, which the wind rescued it from the drowning, for I^-azwj am not the least unjust to the claim of anyone from the worlds’.[126]

عَنْهُ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَيُّمَا ظِئْرِ قَوْمٍ قَتَلَتْ صَبِيّاً لَهُمْ وَ هِيَ نَائِمَةٌ فَانْقَلَبَتْ عَلَيْهِ فَقَتَلَتْهُ فَإِنَّ عَلَيْهَا الدِّيَةَ مِنْ مَالِهَا خَاصَّةً إِنْ كَانَتْ إِنَّمَا ظَاءَرَتْ طَلَبَ الْعِزِّ وَ الْفَخْرِ وَ إِنْ كَانَتْ إِنَّمَا ظَاءَرَتْ مِنَ الْفَقْرِ فَإِنَّ الدِّيَةَ عَلَى عَاقِلَتِهَا .

From him, from Muhammad Bin Aslam, from Haroun Bin Al Jaham, from Muhammad Bin Muslim who said,

‘Abu Ja’far^-asws said: ‘Whichever wet-nurse of the people who kills a child of their whilst in her sleep, turning over upon it, so she kills it, then upon her is the wergild from her wealth in particular, if she was wet-nursing seeking the honour and the pride; and if she was rather wet-nursing out of poverty, so the wergild is upon her blood relatives’.[127]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي الْعَبَّاسِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا لِلرَّجُلِ يُعَاقِبُ بِهِ مَمْلُوكَهُ فَقَالَ عَلَى قَدْرِ ذَنْبِهِ قَالَ فَقُلْتُ فَقَدْ عَاقَبْتَ حَرِيزاً بِأَعْظَمَ مِنْ جُرْمِهِ فَقَالَ وَيْلَكَ هُوَ مَمْلُوكٌ لِي وَ إِنَّ حَرِيزاً شَهَرَ السَّيْفَ وَ لَيْسَ مِنِّي مَنْ شَهَرَ السَّيْفَ .

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

‘I said to Abu Abdullah^-asws, ‘What is for the man he can punish his slave with?’ So he^-asws said: ‘Upon the measurement of his sin’. So I said, ‘So I have punished Hareza with greater than his offence’. So he^-asws said: ‘Woe be unto you! He was a slave of mine^-asws, and Hareyz brandished the sword, and the one who brandishes the sword is not from me^-asws’.[128]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ كَانَتْ فِي زَمَنِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) امْرَأَةٌ صِدْقٌ يُقَالُ لَهَا أُمُّ قَيَّانَ فَأَتَاهَا رَجُلٌ مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَسَلَّمَ عَلَيْهَا قَالَ فَرَآهَا مُهْتَمَّةً فَقَالَ لَهَا مَا لِي أَرَاكِ مُهْتَمَّةً فَقَالَتْ مَوْلَاةٌ لِي دَفَنْتُهَا فَنَبَذَتْهَا الْأَرْضُ مَرَّتَيْنِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Balad, from one of his companions, raising it, said,

‘There was a truthful woman in the era of Amir Al-Momineen^-asws called Umm Qayyan. So, a man from the companions of Amir Al-Momineen^-asws came over to her, so he greeted her. He saw her as worried, so he said to her, ‘What is the matter I see you to be worried?’ So she said, ‘I buried a slave girl of mine, but the earth rejected her twice’.

فَدَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَأَخْبَرْتُهُ فَقَالَ إِنَّ الْأَرْضَ لَتَقْبَلُ الْيَهُودِيَّ وَ النَّصْرَانِيَّ فَمَا لَهَا إِلَّا أَنْ تَكُونَ تُعَذِّبُ بِعَذَابِ اللَّهِ ثُمَّ قَالَ أَمَا إِنَّهُ لَوْ أُخِذَتْ تُرْبَةٌ مِنْ قَبْرِ رَجُلٍ مُسْلِمٍ فَأُلْقِيَ عَلَى قَبْرِهَا لَقَرَّتْ

So I went over to Amir Al-Momineen^-asws and informed him^-asws of it, so he^-asws said: ‘The earth accepts the Jews and the Christian, so what is for her except that she is being Punished by the Punishment of Allah^-azwj’. Then he^-asws said: ‘If she were to take the sand from a grave of a Muslim man, so let her throw it upon her grave, in order to calm it’.

قَالَ فَأَتَيْتُ أُمَّ قَيَّانَ فَأَخْبَرْتُهَا فَأَخَذُوا تُرْبَةً مِنْ قَبْرِ رَجُلٍ مُسْلِمٍ فَأُلْقِيَ عَلَى قَبْرِهَا فَقَرَّتْ فَسَأَلْتُ عَنْهَا مَا كَانَتْ حَالُهَا فَقَالُوا كَانَتْ شَدِيدَةَ الْحُبِّ لِلرِّجَالِ لَا تَزَالُ قَدْ وَلَدَتْ فَأَلْقَتْ وَلَدَهَا فِي التَّنُّورِ .

He (the narrator) said, ‘So I went over to Umm Qayyan and informed her of it. So she took some sand from a grave of a Muslim man, so she threw it upon her grave. So it settled. So I asked (people) about her, what her situation used to be, so they said, ‘She used to intensely love the man. She would not stop giving birth, so she used to throw her children into the oven (to kill them)’.[129]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ النَّبِيَّ ( صلى الله عليه وآله ) كَانَ يَحْبِسُ فِي تُهَمَةِ الدَّمِ سِتَّةَ أَيَّامٍ فَإِنْ جَاءَ أَوْلِيَاءُ الْمَقْتُولِ بِبَيِّنَةٍ وَ إِلَّا خَلَّى سَبِيلَهُ .

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

(It has been narrated) from Abu Abdullah^-asws having said that the Prophet^-saww used to imprison for six days with regards to the one (who was) accused of the blood (killing). So if the guardians of the killed-one were to come over (to seek blood money), or else he^-saww would release his way’.[130]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِذَا مَاتَ وَلِيُّ الْمَقْتُولِ قَامَ وَلَدُهُ مِنْ بَعْدِهِ مَقَامَهُ بِالدَّمِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from one of our companions,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘When a guardian of the killed-one dies, his son stands from after him in his place, with the blood (wergild)’.[131]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ مَنْ قُتِلَ مَظْلُوماً فَقَدْ جَعَلْنا لِوَلِيِّهِ سُلْطاناً فَلا يُسْرِفْ فِي الْقَتْلِ إِنَّهُ كانَ مَنْصُوراً فَمَا هَذَا الْإِسْرَافُ الَّذِي نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ قَالَ نَهَى أَنْ يَقْتُلَ غَيْرَ قَاتِلِهِ أَوْ يُمَثِّلَ بِالْقَاتِلِ

Ali Bin Muhammad, from one of his companions, from Muhammad Bin Suleyman, from Sayf Bin Umeyra, from Is’haq Bin Ammar who said,

‘I said to Abu Al-Hassan^-asws that Allah^-azwj Mighty and Majestic is Saying in His^-azwj Book [17:33] And do not kill any one whom Allah has Forbidden, except with the right; and whoever is killed unjustly, We have indeed Given to his heir authority, so let him not be excessive with regards to the killing; surely he would always be Aided. So what is this excessiveness which Allah^-azwj Mighty and Majestic has Forbidden from?’ He^-asws said: ‘Forbidden that he should kill anyone other than his killer, or dismembering the killer’.

قُلْتُ فَمَا مَعْنَى قَوْلِهِ إِنَّهُ كانَ مَنْصُوراً قَالَ وَ أَيُّ نُصْرَةٍ أَعْظَمُ مِنْ أَنْ يُدْفَعَ الْقَاتِلُ إِلَى أَوْلِيَاءِ الْمَقْتُولِ فَيَقْتُلَهُ وَ لَا تَبِعَةَ تَلْزَمُهُ مِنْ قَتْلِهِ فِي دِينٍ وَ لَا دُنْيَا .

I said, ‘So what is the Meaning of His^-azwj Words surely he would always be Aided. He^-asws said: ‘And which Aid is greater than that the killer should be handed over to the guardians of the killed-one, so they can kill him and there would be no follow-up (consequences) from killing him (the killer), neither in Religion nor in the world’.[132]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دَخَلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْمَسْجِدَ فَاسْتَقْبَلَهُ شَابٌّ يَبْكِي وَ حَوْلَهُ قَوْمٌ يُسْكِتُونَهُ فَقَالَ عَلِيٌّ ( عليه السلام ) مَا أَبْكَاكَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ شُرَيْحاً قَضَى عَلَيَّ بِقَضِيَّةٍ مَا أَدْرِي مَا هِيَ إِنَّ هَؤُلَاءِ النَّفَرَ خَرَجُوا بِأَبِي مَعَهُمْ فِي السَّفَرِ فَرَجَعُوا وَ لَمْ يَرْجِعْ أَبِي فَسَأَلْتُهُمْ عَنْهُ فَقَالُوا مَاتَ فَسَأَلْتُهُمْ عَنْ مَالِهِ فَقَالُوا مَا تَرَكَ مَالًا فَقَدَّمْتُهُمْ إِلَى شُرَيْحٍ فَاسْتَحْلَفَهُمْ وَ قَدْ عَلِمْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ أَبِي خَرَجَ وَ مَعَهُ مَالٌ كَثِيرٌ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws entered the Masjid, so a young man came across him crying, and around him was a group calming him down. So Ali^-asws said: ‘What makes you weep?’ So he said, ‘O Amir Al-Momineen^-asws! Shurayh judged upon me with a judgement, I do not know what it is. These persons went out with my father being with them in a journey. So they came back, and my father did not return. So I asked them about him. So they said, ‘he died’. So I asked them about his wealth. So they said, ‘He did not leave any wealth’. So I proceeded with them to Shurayh. So he made them swear oaths; and I know well, O Amir Al-Momineen^-asws, that my father went out, and with him was a lot of wealth.

فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ارْجِعُوا فَرَجَعُوا وَ الْفَتَى مَعَهُمْ إِلَى شُرَيْحٍ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَا شُرَيْحُ كَيْفَ قَضَيْتَ بَيْنَ هَؤُلَاءِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ ادَّعَى هَذَا الْفَتَى عَلَى هَؤُلَاءِ النَّفَرِ أَنَّهُمْ خَرَجُوا فِي سَفَرٍ وَ أَبُوهُ مَعَهُمْ فَرَجَعُوا وَ لَمْ يَرْجِعْ أَبُوهُ فَسَأَلْتُهُمْ عَنْهُ فَقَالُوا مَاتَ فَسَأَلْتُهُمْ عَنْ مَالِهِ فَقَالُوا مَا خَلَّفَ مَالًا فَقُلْتُ لِلْفَتَى هَلْ لَكَ بَيِّنَةٌ عَلَى مَا تَدَّعِي فَقَالَ لَا فَاسْتَحْلَفْتُهُمْ فَحَلَفُوا

So Amir Al-Momineen^-asws said to them: ‘Return to Shurayh, and the youth was with them. So Amir Al-Momineen^-asws said to him: ‘O Shurayh! How did you judge between these people?’ So he said, ‘O Amir Al-Momineen^-asws! This youth claimed against these persons that they had gone out in a journey, and his father was with them. So they returned, and his father did not return. So he asked them about him, so they said, ‘Died’. So he asked them about his wealth, so they said, ‘He did not leave behind any wealth’. So I said to the youth, ‘Is there any evidence with you upon what you are claiming?’ So he said, ‘No’. So I made them swear an oath, so they oathed’.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) هَيْهَاتَ يَا شُرَيْحُ هَكَذَا تَحْكُمُ فِي مِثْلِ هَذَا فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَكَيْفَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ اللَّهِ لَأَحْكُمَنَّ فِيهِمْ بِحُكْمٍ مَا حَكَمَ بِهِ خَلْقٌ قَبْلِي إِلَّا دَاوُدُ النَّبِيُّ ( عليه السلام ) يَا قَنْبَرُ ادْعُ لِي شُرْطَةَ الْخَمِيسِ فَدَعَاهُمْ فَوَكَّلَ بِكُلِّ رَجُلٍ مِنْهُمْ رَجُلًا مِنَ الشُّرْطَةِ ثُمَّ نَظَرَ إِلَى وُجُوهِهِمْ فَقَالَ مَا ذَا تَقُولُونَ أَ تَقُولُونَ إِنِّي لَا أَعْلَمُ مَا صَنَعْتُمْ بِأَبِي هَذَا الْفَتَى إِنِّي إِذاً لَجَاهِلٌ ثُمَّ قَالَ فَرِّقُوهُمْ وَ غَطُّوا رُءُوسَهُمْ

So Amir Al-Momineen^-asws said: ‘Far be it! O Shurayh, is it like this that you judge for the likes of this?’ So he said, ‘O Amir Al-Momineen^-asws! So how?’ So Amir Al-Momineen^-asws said: ‘By Allah^-azwj! I^-asws shall not be judging regarding them with a judgement what a creature before me^-asws has judged with except for the Prophet Dawood^-as. O Qanbar! Call the thursday policemen for me!’ So he called them over. So he^-asws allocated with each men from them, with a man from the police. Then he^-asws looked at their faces, so he^-asws said; ‘What is that which you are saying? Are you saying that I^-asws do not know what you have done with the father of this youth, that I^-asws am ignorant?’ Then he^-asws said: ‘Separate them and cover their heads!’.

قَالَ فَفُرِّقَ بَيْنَهُمْ وَ أُقِيمَ كُلُّ رَجُلٍ مِنْهُمْ إِلَى أُسْطُوَانَةٍ مِنْ أَسَاطِينِ الْمَسْجِدِ وَ رُءُوسُهُمْ مُغَطَّاةٌ بِثِيَابِهِمْ ثُمَّ دَعَا بِعُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ كَاتِبِهِ فَقَالَ هَاتِ صَحِيفَةً وَ دَوَاةً وَ جَلَسَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي مَجْلِسِ الْقَضَاءِ وَ جَلَسَ النَّاسُ إِلَيْهِ فَقَالَ لَهُمْ إِذَا أَنَا كَبَّرْتُ فَكَبِّرُوا ثُمَّ قَالَ لِلنَّاسِ اخْرُجُوا ثُمَّ دَعَا بِوَاحِدٍ مِنْهُمْ فَأَجْلَسَهُ بَيْنَ يَدَيْهِ وَ كَشَفَ عَنْ وَجْهِهِ ثُمَّ قَالَ لِعُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ اكْتُبْ إِقْرَارَهُ وَ مَا يَقُولُ

He (Abu Ja’far^-asws) said: ‘So he^-asws separated them and stood each one of the man from them to a pillar from the pillars of the Masjid, and their head were covered by their own clothes. Then he called for Ubeydullah Bin Abu Rafi’e, his^-asws scribe. So he^-asws said: ‘Give me a parchment, and ink’. And Amir Al-Momineen^-asws sat in the seat of the judges, and the people sat facing him^-asws. So he^-asws said to them: ‘When I^-asws exclaim (Takbeer) so you all exclaim (as well)’. Then he^-asws said to the people: ‘Go out’. Then he called one of them, so he^-asws made him sit in front of him^-asws, and uncovered his face. Then he^-asws said to Ubeydullah Bin Abu Rafi’e: ‘Write down his confession and whatever he is saying’.

ثُمَّ أَقْبَلَ عَلَيْهِ بِالسُّؤَالِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي أَيِّ يَوْمٍ خَرَجْتُمْ مِنْ مَنَازِلِكُمْ وَ أَبُو هَذَا الْفَتَى مَعَكُمْ فَقَالَ الرَّجُلُ فِي يَوْمِ كَذَا وَ كَذَا قَالَ وَ فِي أَيِّ شَهْرٍ قَالَ فِي شَهْرِ كَذَا وَ كَذَا قَالَ فِي أَيِّ سَنَةٍ قَالَ فِي سَنَةِ كَذَا وَ كَذَا قَالَ وَ إِلَى أَيْنَ بَلَغْتُمْ فِي سَفَرِكُمْ حَتَّى مَاتَ أَبُو هَذَا الْفَتَى قَالَ إِلَى مَوْضِعِ كَذَا وَ كَذَا قَالَ وَ فِي مَنْزِلِ مَنْ مَاتَ قَالَ فِي مَنْزِلِ فُلَانِ بْنِ فُلَانٍ قَالَ وَ مَا كَانَ مَرَضُهُ قَالَ كَذَا وَ كَذَا قَالَ وَ كَمْ يَوْماً مَرِضَ قَالَ كَذَا وَ كَذَا قَالَ فَفِي أَيِّ يَوْمٍ مَاتَ وَ مَنْ غَسَّلَهُ وَ مَنْ كَفَّنَهُ وَ بِمَا كَفَّنْتُمُوهُ وَ مَنْ صَلَّى عَلَيْهِ وَ مَنْ نَزَلَ قَبْرَهُ

Then he^-asws faced him with the questioning, so Amir Al-Momineen^-asws said: ‘In which day did you all go from your houses, and the father of this youth was with you?’ So the man said, ‘In such and such a day’. He^-asws said: ‘And in which month?’ He said, ‘In such a such a month’. He^-asws said; ‘In which year?’ He said, ‘In such a such a year’. He^-asws said: ‘And to where did you reach in your journey until the father of this youth died?’ He said, ‘To such and such a place’. He^-asws said: ‘And in whose house did he died?’ He said, ‘In the house of so and so, son of so and so’. He^-asws said: ‘And what was his illness?’ He said, ‘Such and such’. He^-asws said: ‘And for how many days was he ill?’ He said, ‘For such and such number of days’. He^-asws said: ‘And in which day did he die? And who washed him? And who shrouded him? And with what did you shroud him with? And who Prayed over him? And who descended into his grave?’

فَلَمَّا سَأَلَهُ عَنْ جَمِيعِ مَا يُرِيدُ كَبَّرَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ كَبَّرَ النَّاسُ جَمِيعاً فَارْتَابَ أُولَئِكَ الْبَاقُونَ وَ لَمْ يَشُكُّوا أَنَّ صَاحِبَهُمْ قَدْ أَقَرَّ عَلَيْهِمْ وَ عَلَى نَفْسِهِ فَأَمَرَ أَنْ يُغَطَّى رَأْسُهُ وَ يُنْطَلَقَ بِهِ إِلَى السِّجْنِ

So when he^-asws had questioned him about the entired of what he^-asws had intended to, Amir Al-Momineen^-asws exclaimed (Takbeer), and the people exclaimed altogether. So the remaining ones (accused) suspected that did not doubt that their companion had confessed against them, and against himself. So he^-asws ordered for his head to be covered and be taken to the prison. 

ثُمَّ دَعَا بِآخَرَ فَأَجْلَسَهُ بَيْنَ يَدَيْهِ وَ كَشَفَ عَنْ وَجْهِهِ ثُمَّ قَالَ كَلَّا زَعَمْتُمْ أَنِّي لَا أَعْلَمُ مَا صَنَعْتُمْ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا أَنَا إِلَّا وَاحِدٌ مِنَ الْقَوْمِ وَ لَقَدْ كُنْتُ كَارِهاً لِقَتْلِهِ فَأَقَرَّ ثُمَّ دَعَا بِوَاحِدٍ بَعْدَ وَاحِدٍ كُلُّهُمْ يُقِرُّ بِالْقَتْلِ وَ أَخْذِ الْمَالِ ثُمَّ رَدَّ الَّذِي كَانَ أَمَرَ بِهِ إِلَى السِّجْنِ فَأَقَرَّ أَيْضاً فَأَلْزَمَهُمُ الْمَالَ وَ الدَّمَ

Then he^-asws called for the other one and made him to sit in front of him^-asws, and uncovered (the covering) from his face, then said: ‘All of you are thinking that I^-asws do not know what you have done’. So he said, ‘O Amir Al-Momineen^-asws! I was not except one of a group, and I had detested his killing. So he confessed. Then he called for one after the other. All of them confessted with the killing, and he^-asws seized the wealth, then returned the one he^-asws had ordered to be in the prison. So he confessed as well. So he^-asws necessitated upon them the wealth and the blood’.

فَقَالَ شُرَيْحٌ يَا أَمِيرَ الْمُؤْمِنِينَ وَ كَيْفَ حَكَمَ دَاوُدُ النَّبِيُّ ( عليه السلام ) فَقَالَ إِنَّ دَاوُدَ النَّبِيَّ ( عليه السلام ) مَرَّ بِغِلْمَةٍ يَلْعَبُونَ وَ يُنَادُونَ بَعْضَهُمْ بِيَا مَاتَ الدِّينُ فَيُجِيبُ مِنْهُمْ غُلَامٌ فَدَعَاهُمْ دَاوُدُ ( عليه السلام ) فَقَالَ يَا غُلَامُ مَا اسْمُكَ قَالَ مَاتَ الدِّينُ فَقَالَ لَهُ دَاوُدُ ( عليه السلام ) مَنْ سَمَّاكَ بِهَذَا الِاسْمِ فَقَالَ أُمِّي

So Shurayh said, ‘O Amir Al-Momineen^-asws! And how was the judgement of the Prophet Dawood^-as?’ So he^-asws said: ‘The Prophet Dawood^-as passed by boys who were playing and one of them called out, O Maat Al-Deen’ (O Religion is dead)!’ So a boy from them responded. So Dawood^-as called him over and said: ‘O boy! What is your name?’ He said, ‘Maat Al-Deen’. So Dawood^-as said to him: ‘Who has named you with this name?’ So he said, ‘My mother’.

فَانْطَلَقَ دَاوُدُ ( عليه السلام ) إِلَى أُمِّهِ فَقَالَ لَهَا يَا أَيَّتُهَا الْمَرْأَةُ مَا اسْمُ ابْنِكِ هَذَا قَالَتْ مَاتَ الدِّينُ فَقَالَ لَهَا وَ مَنْ سَمَّاهُ بِهَذَا قَالَتْ أَبُوهُ قَالَ وَ كَيْفَ كَانَ ذَاكِ قَالَتْ إِنَّ أَبَاهُ خَرَجَ فِي سَفَرٍ لَهُ وَ مَعَهُ قَوْمٌ وَ هَذَا الصَّبِيُّ حَمْلٌ فِي بَطْنِي فَانْصَرَفَ الْقَوْمُ وَ لَمْ يَنْصَرِفْ زَوْجِي فَسَأَلْتُهُمْ عَنْهُ فَقَالُوا مَاتَ فَقُلْتُ لَهُمْ فَأَيْنَ مَا تَرَكَ قَالُوا لَمْ يُخَلِّفْ شَيْئاً فَقُلْتُ هَلْ أَوْصَاكُمْ بِوَصِيَّةٍ قَالُوا نَعَمْ زَعَمَ أَنَّكِ حُبْلَى فَمَا وَلَدْتِ مِنْ وَلَدٍ جَارِيَةٍ أَوْ غُلَامٍ فَسَمِّيهِ مَاتَ الدِّينُ فَسَمَّيْتُهُ

So Dawood went with him to his mother, so he^-as said to her: ‘O you woman! What is the name of this son of yours?’ She said, ‘Maat Al-Deen’. So he^-as said to her: ‘And who named him with this name?’ She said, ‘His father’. He^-as said: ‘And how was that’. She said, ‘His father had gone out in a journey of his and with him was a group, and this is the boy whom I was carrying in my belly. So the group left and my husband did not. So I asked them about him, so they said, ‘Died’. So I said to them, ‘What did he leave?’ They said, ‘He did not leave anything’. So I said, ‘Did he bequeath you all with a bequest?’ They said, ‘Yes. He claimed that you were pregnant, so whatever is born, a girl or a boy, so name him Maat Al-Deen. So I named him’ (like that after his birth).

قَالَ دَاوُدُ ( عليه السلام ) وَ تَعْرِفِينَ الْقَوْمَ الَّذِينَ كَانُوا خَرَجُوا مَعَ زَوْجِكِ قَالَتْ نَعَمْ قَالَ فَأَحْيَاءٌ هُمْ أَمْ أَمْوَاتٌ قَالَتْ بَلْ أَحْيَاءٌ قَالَ فَانْطَلِقِي بِنَا إِلَيْهِمْ ثُمَّ مَضَى مَعَهَا فَاسْتَخْرَجَهُمْ مِنْ مَنَازِلِهِمْ فَحَكَمَ بَيْنَهُمْ بِهَذَا الْحُكْمِ بِعَيْنِهِ وَ أَثْبَتَ عَلَيْهِمُ الْمَالَ وَ الدَّمَ وَ قَالَ لِلْمَرْأَةِ سَمِّي ابْنَكِ هَذَا عَاشَ الدِّينُ ثُمَّ إِنَّ الْفَتَى

Dawood^-as said: ‘And would you recognise the people who had gone out with your husband?’ She said, ‘Yes’. He^-as said: ‘So are they alive, or dead?’ She said, ‘But, (they are) alive’. He^-as said: ‘So come with us to them’. So he^-as went with her and made them come out from their houses. So he^-as judged between them with this judgement, exactly, and established against them the wealth, and the blood, and said to the woman: ‘Name this son of yours ‘Aash Al-Deen (Religion is alive)’.

وَ الْقَوْمَ اخْتَلَفُوا فِي مَالِ الْفَتَى كَمْ كَانَ فَأَخَذَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) خَاتَمَهُ وَ جَمِيعَ خَوَاتِيمِ مَنْ عِنْدَهُ ثُمَّ قَالَ أَجِيلُوا هَذَا السِّهَامَ فَأَيُّكُمْ أَخْرَجَ خَاتَمِي فَهُوَ صَادِقٌ فِي دَعْوَاهُ لِأَنَّهُ سَهْمُ اللَّهِ وَ سَهْمُ اللَّهِ لَا يَخِيبُ .

And the people differed with regards to the wealth of the youth, how much it was, so Amir Al-Momineen^-asws took his^-asws ring and the all of the rings from his^-asws presence (from people), then said: ‘Make these as the arrows, so whichever one of you extracts my^-asws ring, so he is truthful in his claim, because it is a divination of Allah^-azwj, and the divination of Allah^-azwj is not unsuccessful’.[133]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْكِنْدِيِّ قَالَ حَدَّثَنَا خَالِدٌ النَّوْفَلِيُّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ لَقَدْ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَاسْتَقْبَلَهُ شَابٌّ يَبْكِي وَ حَوْلَهُ قَوْمٌ يُسْكِتُونَهُ فَلَمَّا رَأَى أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ شُرَيْحاً قَضَى عَلَيَّ قَضِيَّةً مَا أَدْرِي مَا هِيَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا هِيَ فَقَالَ الشَّابُّ إِنَّ هَؤُلَاءِ النَّفَرَ خَرَجُوا بِأَبِي مَعَهُمْ فِي سَفَرٍ فَرَجَعُوا وَ لَمْ يَرْجِعْ فَسَأَلْتُهُمْ عَنْهُ فَقَالُوا مَاتَ فَسَأَلْتُهُمْ عَنْ مَالِهِ فَقَالُوا مَا تَرَكَ مَالًا فَقَدَّمْتُهُمْ إِلَى شُرَيْحٍ فَاسْتَحْلَفَهُمْ وَ قَدْ عَلِمْتُ أَنَّ أَبِي خَرَجَ وَ مَعَهُ مَالٌ كَثِيرٌ

A number of our companions, from Ahmad Bin Abu Abdullah, from Is’haq Bin Ibrahim Al Kindy, from Khalid Al Nowfaly, from Al Asbagh Bin Nubata who said,

‘Amir Al-Momineen^-asws had judged, and a youth came across him^-asws and he was weeping, and round him was a group calming him. So when he saw Amir Al-Momineen^-asws, he said, ‘O Amir Al-Momineen^-asws! Shuray (the judge) has judged upon me with a judgement, I do not know what it is’. So Amir Al-Momineen^-asws said to him: ‘What is it?’ So the youth said, ‘These persons went out with my father being with them, in a journey. So they returned and he did not return. So I asked them about him, so they said, ‘Died’. So I asked them about his wealth, so they said, ‘He did not leave any wealth’. So I proceeded with them to Shurayh. He made them swear oaths, and I know that my father went out and with him was a lot of wealth’.

فَقَالَ لَهُمْ ارْجِعُوا فَرَجَعُوا وَ عَلِيٌّ ( عليه السلام ) يَقُولُ .أَوْرَدَهَا سَعْدٌ وَ سَعْدٌ يَشْتَمِلُ مَا هَكَذَا تُورَدُ يَا سَعْدُ الْإِبِلُ مَا يُغْنِي قَضَاؤُكَ يَا شُرَيْحُ ثُمَّ قَالَ وَ اللَّهِ لَأَحْكُمَنَّ فِيهِمْ بِحُكْمٍ مَا حَكَمَ أَحَدٌ قَبْلِي إِلَّا دَاوُدُ النَّبِيُّ ( عليه السلام ) يَا قَنْبَرُ ادْعُ لِي شُرْطَةَ الْخَمِيسِ قَالَ فَدَعَا شُرْطَةَ الْخَمِيسِ فَوَكَّلَ بِكُلِّ رَجُلٍ مِنْهُمْ رَجُلًا مِنَ الشُّرْطَةِ ثُمَّ دَعَا بِهِمْ فَنَظَرَ إِلَى وُجُوهِهِمْ ثُمَّ ذَكَرَ مِثْلَ حَدِيثِ الْأَوَّلِ إِلَى قَوْلِهِ سَمِّي ابْنَكِ هَذَا عَاشَ الدِّينُ

So he^-asws said to them: ‘Return!’ So they returned, and Ali^-asws was saying: ‘(A proverb) ‘Sa’ad ushered them and Sa’ad incorporated them. It is not like this you should be ushering the camels, O Sa’ad’. Your judgement did not suffice them, O Shurayh’. Then he^-asws said: ‘By Allah^-azwj! I^-asws shall judge among them with a judgement, which no one has judged by before me^-asws except for the Prophet Dawood^-as. O Qanbar! Call the Thursday policemen for me’. So he called over the Thursday police and he^-asws allocated with each man from them with a man from the police. Then he called for them and looked at their faces’ – then he (the narrator) mentioned a Hadeeth similar to the first one, until his (Prophet Dawood^-as’s) words: ‘Name this son of your Aash Al-Islam (Religion is alive)’.

فَقُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ تَأْخُذُهُمْ بِالْمَالِ إِنِ ادَّعَى الْغُلَامُ أَنَّ أَبَاهُ خَلَّفَ مِائَةَ أَلْفٍ أَوْ أَقَلَّ أَوْ أَكْثَرَ وَ قَالَ الْقَوْمُ لَا بَلْ عَشَرَةَ آلَافٍ أَوْ أَقَلَّ أَوْ أَكْثَرَ فَلِهَؤُلَاءِ قَوْلٌ وَ لِهَذَا قَوْلٌ قَالَ فَإِنِّي آخُذُ خَاتَمَهُ وَ خَوَاتِيمَهُمْ وَ أُلْقِيهَا فِي مَكَانٍ وَاحِدٍ ثُمَّ أَقُولُ أَجِيلُوا هَذِهِ السِّهَامَ فَأَيُّكُمْ خَرَجَ سَهْمُهُ فَهُوَ الصَّادِقُ فِي دَعْوَاهُ لِأَنَّهُ سَهْمُ اللَّهِ وَ سَهْمُ اللَّهِ لَا يَخِيبُ .

So I said, ‘May I be sacrificed for you^-asws! How did he^-as seize them with the wealth, if the boy claimed that his father left behind one hundred thousand, or less, or more, and the group said, ‘No, but it was ten thousand’, or less or more. So for them would be their word, and for this one would be his word’. He^-asws said: ‘So I^-asws would take his ring and their rings and throw them in one place. Then I^-asws would be saying: ‘Make these to be the arrows. So whichever one of you extract his right, so he is the truthful in his claim because it is a divination of Allah^-azwj, and a divination of Allah^-azwj is not unsuccessful’.[134]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ خَرَجَ رَجُلٌ مِنَ الْمَدِينَةِ يُرِيدُ الْعِرَاقَ فَأَتْبَعَهُ أَسْوَدَانِ أَحَدُهُمَا غُلَامٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا أَتَى الْأَعْوَصَ نَامَ الرَّجُلُ فَأَخَذَا صَخْرَةً فَشَدَخَا بِهَا رَأْسَهُ فَأُخِذَا فَأُتِيَ بِهِمَا مُحَمَّدُ بْنُ خَالِدٍ وَ جَاءَ أَوْلِيَاءُ الْمَقْتُولِ فَسَأَلُوهُ أَنْ يُقِيدَهُمْ فَكَرِهَ أَنْ يَفْعَلَ فَسَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَلِكَ فَلَمْ يُجِبْهُ

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘A man went out from Al-Medina intending for Al-Iraq. So two black men followed him, one of them being a slave of Abu Abdullah^-asws. So when he came to Al-Aws, the man slept. So they both took a rock and cracked his head with it. So they were both seized, and Muhammad Bin Khalid came with them both, and the guardians of the killed-one came over and asked him for the retaliation, but he did not like that to be done. So Abu Abdullah^-asws was asked about that, but he^-asws did not answer him.

قَالَ عَبْدُ الرَّحْمَنِ فَظَنَنْتُ أَنَّهُ كَرِهَ أَنْ يُجِيبَهُ لِأَنَّهُ لَا يَرَى أَنْ يُقْتَلَ اثْنَانِ بِوَاحِدٍ فَشَكَا أَوْلِيَاءُ الْمَقْتُولِ مُحَمَّدَ بْنَ خَالِدٍ وَ صَنِيعَهُ إِلَى أَهْلِ الْمَدِينَةِ فَقَالَ لَهُمْ أَهْلُ الْمَدِينَةِ إِنْ أَرَدْتُمْ أَنْ يُقِيدَكُمْ مِنْهُ فَاتَّبِعُوا جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام ) فَاشْكُوا إِلَيْهِ ظُلَامَتَكُمْ

Abdul Rahman said, ‘So I guessed that he^-asws did not like answering him because he^-asws did not view that two should be killed for one. So the guardians of the killed-one complained of Muhammad Bin Khalid and his dealings, to the people of Al-Medina. So the people of Al-Medina said to him, ‘If you intend the retaliation from him, so follow Ja’far^-asws Bin Muhammad^-asws. So complain to him^-asws of your grievances.

فَفَعَلُوا فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَقِدْهُمْ فَلَمَّا أَنْ دَعَاهُمْ لِيُقِيدَهُمْ اسْوَدَّ وَجْهُ غُلَامِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَتَّى صَارَ كَأَنَّهُ الْمِدَادُ فَذُكِرَ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالُوا أَصْلَحَكَ اللَّهُ إِنَّهُ لَمَّا قُدِّمَ لِيُقْتَلَ اسْوَدَّ وَجْهُهُ حَتَّى صَارَ كَأَنَّهُ الْمِدَادُ فَقَالَ إِنَّهُ كَانَ يَكْفُرُ بِاللَّهِ جَهْرَةً فَقُتِلَا جَمِيعاً .

So they did it. So Abu Abdullah^-asws said: ‘Retaliate them’. So when they called them over for their retaliation, the face of the slave of Abu Abdullah^-asws turned black until it became as if it was the ink. So that was mentioned to Abu Abdullah^-asws, so they said, ‘May Allah^-azwj Keep you^-asws well! When he was brought forward to be killed, his face blackened until it became as if it was the ink’. So he^-asws said: ‘He had disbelieved in Allah^-azwj openly’. So both of them were killed’.[135] 

أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتِ امْرَأَةٌ بِالْمَدِينَةِ تُؤْتَى فَبَلَغَ ذَلِكَ عُمَرَ فَبَعَثَ إِلَيْهَا فَرَوَّعَهَا وَ أَمَرَ أَنْ يُجَاءَ بِهَا إِلَيْهِ فَفَزِعَتِ الْمَرْأَةُ فَأَخَذَهَا الطَّلْقُ فَانْطَلَقَتْ إِلَى بَعْضِ الدُّورِ فَوَلَدَتْ غُلَاماً فَاسْتَهَلَّ الْغُلَامُ ثُمَّ مَاتَ فَدَخَلَ عَلَيْهِ مِنْ رَوْعَةِ الْمَرْأَةِ وَ مِنْ مَوْتِ الْغُلَامِ مَا شَاءَ اللَّهُ فَقَالَ لَهُ بَعْضُ جُلَسَائِهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا عَلَيْكَ مِنْ هَذَا شَيْ‏ءٌ وَ قَالَ بَعْضُهُمْ وَ مَا هَذَا

Ahmad Bin Muhammad Al Asamy, from Ali Bin Al Hassan Al Maysami, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There used to be a woman at Al-Medina to whom (visitors used to come to frequently). So the news of that reached Umar, so he sent a messenger to awe her and ordered that he should come with her to him. So the woman panicked, and she was seized by the pangs of childbirth. So she went to one of the rooms and gave birth to a boy. So the boy was alive but then died. So there entered upon him (Umar) dread of the woman and from the death of the boy, what Allah^-azwj so Desired. So one from his gathering said, ‘O commander of the faithful! There is nothing upon you from this thing’. And one of the said, ‘And what is this (it is of no consequence)’.

قَالَ سَلُوا أَبَا الْحَسَنِ فَقَالَ لَهُمْ أَبُو الْحَسَنِ ( عليه السلام ) لَئِنْ كُنْتُمُ اجْتَهَدْتُمْ مَا أَصَبْتُمْ وَ لَئِنْ كُنْتُمْ قُلْتُمْ بِرَأْيِكُمْ لَقَدْ أَخْطَأْتُمْ ثُمَّ قَالَ عَلَيْكَ دِيَةُ الصَّبِيِّ .

He (Umar) said, ‘Ask Abu Al-Hassan^-asws’. So Abu Al-Hassan^-asws said to them: ‘If you did your Ijtihaad you did not hit the truth, and if you spoke by your opinion, so you have erred’. Then he^-asws said: ‘Upon you (Umar) is the (payment of the) wergild of the child’.[136]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ 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 أُلْزِمَا الْيَمِينَ بِاللَّهِ أَنَّهُمَا لَمْ يُرِيدَا الْقَتْلَ .

Ali Bin Ibrahim, from his father, from Salih Bin Saeed, from Yunus, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about a man who was fierce upon his woman, or a woman who was fierce upon her husband, so one of the them killed the other one. He^-asws said: ‘There is nothing upon both of them, when they were two trustworthy ones. So if they are brought, the swearing of oath by Allah^-azwj would be necessitated upon them both that they did not intend the killing’.[137]

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ فِي غُلَامٍ دَخَلَ دَارَ قَوْمٍ فَوَقَعَ فِي الْبِئْرِ فَقَالَ إِنْ كَانُوا مُتَّهَمِينَ ضَمِنُوا .

Muhammad Bin Yahya, raising it,

Regarding a boy who entered a house of a people, so he fell down into well. So he^-asws said: ‘If they were suspicious, they would be responsible’.[138]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ مُؤْمِنٍ قَتَلَ رَجُلًا نَاصِباً مَعْرُوفاً بِالنَّصْبِ عَلَى دِينِهِ غَضَباً لِلَّهِ تَبَارَكَ وَ تَعَالَى أَ يُقْتَلُ بِهِ فَقَالَ أَمَّا هَؤُلَاءِ فَيَقْتُلُونَهُ بِهِ وَ لَوْ رُفِعَ إِلَى إِمَامٍ عَادِلٍ ظَاهِرٍ لَمْ يَقْتُلْهُ بِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Bureyd Al Ajaly who said,

‘I asked Abu Abdullah^-asws about a Believer who kills a well-known Hostile one (Nasibi), upon his Religion, being angry for the Sake of Allah^-azwj Blessed and High, would he be killed due to it?’ He^-asws said: ‘As for them (rulers), so they would kill him for it, but if it were raised to a Just Imam^-asws present, he would not be killed for it’.

قُلْتُ فَيَبْطُلُ دَمُهُ قَالَ لَا وَ لَكِنْ إِنْ كَانَ لَهُ وَرَثَةٌ فَعَلَى الْإِمَامِ أَنْ يُعْطِيَهُمُ الدِّيَةَ مِنْ بَيْتِ الْمَالِ لِأَنَّ قَاتِلَهُ إِنَّمَا قَتَلَهُ غَضَباً لِلَّهِ عَزَّ وَ جَلَّ وَ لِلْإِمَامِ وَ لِدِينِ الْمُسْلِمِينَ .

I said, ‘So his blood would be invalidated’. He^-asws said: ‘No, but if there were inheritors for him, so it would be upon the Imam^-asws that he^-asws gives them the wergild from the public treasury of the Muslims, because his killer, but rather his killing was an (act of) anger for the Sake of Allah^-azwj Mighty and Majestic, and for the Imam^-asws, and for the Religion of the Muslims’.[139]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي مَخْلَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنْتُ عِنْدَ دَاوُدَ بْنِ عَلِيٍّ فَأُتِيَ بِرَجُلٍ قَدْ قَتَلَ رَجُلًا فَقَالَ لَهُ دَاوُدُ بْنُ عَلِيٍّ مَا تَقُولُ قَتَلْتَ هَذَا الرَّجُلَ قَالَ نَعَمْ أَنَا قَتَلْتُهُ قَالَ فَقَالَ لَهُ دَاوُدُ وَ لِمَ قَتَلْتَهُ قَالَ فَقَالَ إِنَّهُ كَانَ يَدْخُلُ عَلَى مَنْزِلِي بِغَيْرِ إِذْنِي فَاسْتَعْدَيْتُ عَلَيْهِ الْوُلَاةَ الَّذِينَ كَانُوا قَبْلَكَ فَأَمَرُونِي إِنْ هُوَ دَخَلَ بِغَيْرِ إِذْنٍ أَنْ أَقْتُلَهُ فَقَتَلْتُهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, both together, from Ibn Mahboub, from Ali Bin Al Hassan Bin Rabaat, from Ibn Muskan, from Abu Makhlad,

(It has been narrated) from Abu Abdullah^-asws, having said, ‘I^-asws was in the presence of Dawood Bin Ali, so they came with a man who had killed a man. So Dawood Bin Ali said to him, ‘What are you saying, having killed this man?’ He said, ‘Yes, I did kill him’. So Dawood said to him, ‘And why did you kill him?’ So he said, ‘He used to enter into my house without my permission. So I made claims against him to the rules who were before you, so they instructed me that if he were to enter without my permission so I should kill him. So I killed him’.

قَالَ فَالْتَفَتَ دَاوُدُ إِلَيَّ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ مَا تَقُولُ فِي هَذَا قَالَ فَقُلْتُ لَهُ أَرَى أَنَّهُ قَدْ أَقَرَّ بِقَتْلِ رَجُلٍ مُسْلِمٍ فَاقْتُلْهُ قَالَ فَأَمَرَ بِهِ فَقُتِلَ

He^-asws said: ‘So Dawood turned towards me, so he said, ‘O Abu Abdullah^-asws! What are you^-asws saying regarding this?’ So I^-asws said to him: ‘I^-asws view that he has confessed with the killing of a Muslim man, so kill him’. So he ordered for it, so he was killed.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أُنَاساً مِنْ أَصْحَابِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) كَانَ فِيهِمْ سَعْدُ بْنُ عُبَادَةَ فَقَالُوا يَا سَعْدُ مَا تَقُولُ لَوْ ذَهَبْتَ إِلَى مَنْزِلِكَ فَوَجَدْتَ فِيهِ رَجُلًا عَلَى بَطْنِ امْرَأَتِكَ مَا كُنْتَ صَانِعاً بِهِ قَالَ فَقَالَ سَعْدٌ كُنْتُ وَ اللَّهِ أَضْرِبُ رَقَبَتَهُ بِالسَّيْفِ

Then Abu Abdullah^-asws said: ‘There were people from the companions of Rasool-Allah^-azwj, and among when was Sa’ad Bin Ubada. So they said, ‘O Sa’ad! What are you saying, if you were to go to your house, so you find in it a man upon the belly of your wife, what would you do with him?’ So Sa’ad said, ‘By Allah^-azwj! I would strike his neck with the sword’.

قَالَ فَخَرَجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ هُمْ فِي هَذَا الْكَلَامِ فَقَالَ يَا سَعْدُ مَنْ هَذَا الَّذِي قُلْتَ أَضْرِبُ عُنُقَهُ بِالسَّيْفِ قَالَ فَأَخْبَرَهُ بِالَّذِي قَالُوا وَ مَا قَالَ سَعْدٌ قَالَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ ذَلِكَ يَا سَعْدُ فَأَيْنَ الشُّهُودُ الْأَرْبَعَةُ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ سَعْدٌ يَا رَسُولَ اللَّهِ بَعْدَ رَأْيِ عَيْنِي وَ عِلْمِ اللَّهِ فِيهِ أَنَّهُ قَدْ فَعَلَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِي وَ اللَّهِ يَا سَعْدُ بَعْدَ رَأْيِ عَيْنِكَ وَ عِلْمِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ جَعَلَ لِكُلِّ شَيْ‏ءٍ حَدّاً وَ جَعَلَ عَلَى مَنْ تَعَدَّى حُدُودَ اللَّهِ حَدّاً وَ جَعَلَ مَا دُونَ الشُّهُودِ الْأَرْبَعَةِ مَسْتُوراً عَلَى الْمُسْلِمِينَ .

He^-asws said: ‘So Rasool-Allah^-saww came out, and they were in this speech, so he^-saww said: ‘O Sa’ad! Who is this one whom you are speaking that, ‘I would strike his neck with the sword?’ So he informed him^-saww with that which they had said, and what Sa’ad had said. So Rasool-Allah^-saww said during that: ‘O Sa’ad! So where are the four witnesses whom Allah^-azwj Mighty and Majestic Speaks of?’ So Sa’ad said, ‘O Rasool-Allah^-saww! After my having seen with my own eyes, and Allah^-azwj Knows that he has done it?’ So Rasool-Allah^-saww said: ‘Yes, by Allah^-azwj, O Sa’ad! After your eyes have seen, and Allah^-azwj Mighty and Majestic Knows. Allah^-azwj Mighty and Majestic has Made a Limit for everything, and Made for everyone who exceeds the Limits of Allah^-azwj a legal penalty (Hadd), and Made whatever was less than the four witnesses as a veil upon the Muslims’.[140]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لَنَا جَاراً مِنْ هَمْدَانَ يُقَالُ لَهُ الْجَعْدُ بْنُ عَبْدِ اللَّهِ وَ هُوَ يَجْلِسُ إِلَيْنَا فَنَذْكُرُ عَلِيّاً أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) وَ فَضْلَهُ فَيَقَعُ فِيهِ أَ فَتَأْذَنُ لِي فِيهِ فَقَالَ لِي يَا أَبَا الصَّبَّاحِ أَ فَكُنْتَ فَاعِلًا فَقُلْتُ إِي وَ اللَّهِ لَئِنْ أَذِنْتَ لِي فِيهِ لَأَرْصُدَنَّهُ فَإِذَا صَارَ فِيهَا اقْتَحَمْتُ عَلَيْهِ بِسَيْفِي فَخَبَطْتُهُ حَتَّى أَقْتُلَهُ قَالَ فَقَالَ يَا أَبَا الصَّبَّاحِ هَذَا الْفَتْكُ وَ قَدْ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الْفَتْكِ يَا أَبَا الصَّبَّاحِ إِنَّ الْإِسْلَامَ قَيَّدَ الْفَتْكَ وَ لَكِنْ دَعْهُ فَسَتُكْفَى بِغَيْرِكَ

Ali Bin Ibrahim, form his father, from Ibn Mahboub, from a man from our companions, from Abu Al Sabbah Al Kinany who said,

‘I said to Abu Abdullah^-asws that we have a neighbour from Hamdan called Al-Ja’d Bin Abdullah, and he was sitting with us. So we mentioned Ali^-asws Amir Al-Momineen^-asws, and his^-asws merits, but he falls out with us with regards to it (quarrels with us). Do you^-asws permit me with regards to (killing) him?’ So he^-asws said to me: ‘O Abu Al-Sabbah! Will you do it?’ So I said, ‘Yes, by Allah^-azwj! If you^-asws were to permit me with regards to it, I would ambush him. So when the time comes, I would storm upon him with my sword and strike him until I kill him’. He^-asws said: ‘O Abu Al Sabbah, this is the assassination, and Rasool-Allah^-saww has forbidden from the assassination. O Abu Al-Sabbah! Al-Islam retaliates the assassination. But, leave him, so it would be sufficed by other than you’.

قَالَ أَبُو الصَّبَّاحِ فَلَمَّا رَجَعْتُ مِنَ الْمَدِينَةِ إِلَى الْكُوفَةِ لَمْ أَلْبَثْ بِهَا إِلَّا ثَمَانِيَةَ عَشَرَ يَوْماً فَخَرَجْتُ إِلَى الْمَسْجِدِ فَصَلَّيْتُ الْفَجْرَ ثُمَّ عَقَّبْتُ فَإِذَا رَجُلٌ يُحَرِّكُنِي بِرِجْلِهِ فَقَالَ يَا أَبَا الصَّبَّاحِ الْبُشْرَى فَقُلْتُ بَشَّرَكَ اللَّهُ بِخَيْرٍ فَمَا ذَاكَ فَقَالَ إِنَّ الْجَعْدَ بْنَ عَبْدِ اللَّهِ بَاتَ الْبَارِحَةَ فِي دَارِهِ الَّتِي فِي الْجَبَّانَةِ فَأَيْقَظُوهُ لِلصَّلَاةِ فَإِذَا هُوَ مِثْلُ الزِّقِّ الْمَنْفُوخِ مَيِّتاً فَذَهَبُوا يَحْمِلُونَهُ فَإِذَا لَحْمُهُ يَسْقُطُ عَنْ عَظْمِهِ فَجَمَعُوهُ فِي نَطْعٍ فَإِذَا تَحْتَهُ أَسْوَدُ فَدَفَنُوهُ

Abu Al-Sabbah said, ‘So when I returned from Al-Medina to Al-Kufa, there had not elapsed except for eighteen days, when I went out to the Masjid, so I Prayed Al-Fajr, then optional, so there was a man to stirred me with his left, so he said, ‘O Abu Al-Sabbah! The good news’. So I said, ‘May Allah^-azwj Give you good news with the goodness, so what is that’. So he said, ‘Al-Ja’d Bin Abdullah was sleeping last night in his house in al-Jabanah, so (they came) to wake him up was for the Prayer, but there he was all puffed up like the balloon and dead. So they went to carry him, but his flesh kept falling off from his bones. So they gathered him in a leather rug, and there was a black (snake) underneath him. So they buried him’.[141]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ مِثْلَهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Mahboub – similar to it.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ رَفَعَهُ عَنْ بَعْضِ أَصْحَابِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَظُنُّهُ أَبَا عَاصِمٍ السِّجِسْتَانِيَّ قَالَ زَامَلْتُ عَبْدَ اللَّهِ بْنَ النَّجَاشِيِّ وَ كَانَ يَرَى رَأْيَ الزَّيْدِيَّةِ فَلَمَّا كُنَّا بِالْمَدِينَةِ ذَهَبَ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ ذَهَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا انْصَرَفَ رَأَيْتُهُ مُغْتَمّاً فَلَمَّا أَصْبَحَ قَالَ لِي اسْتَأْذِنْ لِي عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ قُلْتُ إِنَّ عَبْدَ اللَّهِ بْنَ النَّجَاشِيِّ يَرَى رَأْيَ الزَّيْدِيَّةِ وَ إِنَّهُ ذَهَبَ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ قَدْ سَأَلَنِي أَنْ أَسْتَأْذِنَ لَهُ عَلَيْكَ فَقَالَ ائْذَنْ لَهُ

Ali Bin Ibrahim, from his father, raising it,

(It has been narrated) from one of the companions of Abu Abdullah^-asws, I guess it was Abu Aasim Al-Sajistany who said, ‘I was a fellow traveller of Abdullah Bin Al-Najjashy, and he viewed by the opinion of Al-Zaydiyya. So when we were at Al-Medina, he went to Abdullah Bin Al-Hassan (Al Basry), and I went to Abu Abdullah^-asws. So when I left, I saw him gloomy. So when it was the morning he said to me, ‘Get me permission to (see) Abu Abdullah^-asws. So I went over to Abu Abdullah^-asws and said, ‘Abdullah Bin Al-Najjashy, who views by the opinions of Al-Zaydiyya, and he had gone to Abdullah Bin Al-Hassan, and has asked me that I seek permission for him, to (see) you^-asws. So he^-asws said; ‘Give permission to him’.

فَدَخَلَ عَلَيْهِ فَسَلَّمَ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي رَجُلٌ أَتَوَلَّاكُمْ وَ أَقُولُ إِنَّ الْحَقَّ فِيكُمْ وَ قَدْ قَتَلْتُ سَبْعَةً مِمَّنْ سَمِعْتُهُ يَشْتِمُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَسَأَلْتُ عَنْ ذَلِكَ عَبْدَ اللَّهِ بْنَ الْحَسَنِ فَقَالَ لِي أَنْتَ مَأْخُوذٌ بِدِمَائِهِمْ فِي الدُّنْيَا وَ الْآخِرَةِ فَقُلْتُ فَعَلَامَ نُعَادِي النَّاسَ إِذَا كُنْتُ مَأْخُوذاً بِدِمَاءِ مَنْ سَمِعْتُهُ يَشْتِمُ عَلِيَّ بْنَ أَبِي طَالِبٍ ( عليه السلام )

So he came over to him^-asws, so he said, ‘O son^-asws of Rasool-Allah^-saww! I am a man who has befriended you^-asws, and I am saying that the truth is among you^-asws, and I have killed seven from the ones whom I heard insulting Amir Al-Momineen^-asws. So I asked Abdullah Bin Al-Hassan about that, so he said to me, ‘You will be seized for their blood in the world and the Hereafter’. So I said, ‘So why do the people antagonise me when I am to be seized with the blood of the one I hear insulting Ali^-asws Bin Abu Talib^-asws?’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَكَيْفَ قَتَلْتَهُمْ قَالَ مِنْهُمْ مَنْ جَمَعَ بَيْنِي وَ بَيْنَهُ الطَّرِيقُ فَقَتَلْتُهُ وَ مِنْهُمْ مَنْ دَخَلْتُ عَلَيْهِ بَيْتَهُ فَقَتَلْتُهُ وَ قَدْ خَفِيَ ذَلِكَ عَلَيَّ كُلُّهُ قَالَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا خِدَاشٍ عَلَيْكَ بِكُلِّ رَجُلٍ مِنْهُمْ قَتَلْتَهُ كَبْشٌ تَذْبَحُهُ بِمِنًى لِأَنَّكَ قَتَلْتَهُمْ بِغَيْرِ إِذْنِ الْإِمَامِ وَ لَوْ أَنَّكَ قَتَلْتَهُمْ بِإِذْنِ الْإِمَامِ لَمْ يَكُنْ عَلَيْكَ شَيْ‏ءٌ فِي الدُّنْيَا وَ الْآخِرَةِ .

So Abu Abdullah^-asws said to him: ‘So how did you kill them?’ He said, ‘Among them was one whom there was a gathering between me and him, on the road, so I killed him. And among them was one whom I went over to, in his house, so I killed him, and that is concealed (matter) upon me, all of it’. So Abu Abdullah^-asws said to him: ‘O Abu Jidash! It is upon you, with each man you killed from them, a ram. You should slaughter it at Mina, because you killed them without permission from the Imam^-asws. And had you kill them with the permission of the Imam^-asws, there would not happen to be upon you anything in the world and the Hereafter’.[142]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ النَّهْدِيِّ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كُنْتُ أَخْرُجُ فِي الْحَدَاثَةِ إِلَى الْمُخَارَجَةِ مَعَ شَبَابِ أَهْلِ الْحَيِّ وَ إِنِّي بُلِيتُ أَنْ ضَرَبْتُ رَجُلًا ضَرْبَةً بِعَصاً فَقَتَلْتُهُ فَقَالَ أَ كُنْتَ تَعْرِفُ هَذَا الْأَمْرَ إِذْ ذَاكَ قَالَ قُلْتُ لَا فَقَالَ لِي مَا كُنْتَ عَلَيْهِ مِنْ جَهْلِكَ بِهَذَا الْأَمْرِ أَشَدُّ عَلَيْكَ مِمَّا دَخَلْتَ فِيهِ .

A number of our companions, from Sahl Bin Ziyad, from Al Haysam Bin Abu Masrouq Al nahdy, from Marouk Bin Ubeyd, from one of our companions, from Mansour Bin Hazim who said,

‘I said to Abu Abdullah^-asws, ‘I had gone out with regards to the need to the outskirts with youths of the people of Al-Hayy, and I had a misadventure that I struck a man with a strike of a stick, so I killed him’. So he^-asws said: ‘Did you recognise this matter (Al-Wilayah) when that (happened)?’ I said, ‘No’. So he^-asws said to me: ‘What you were upon from your ignorance with this matter (Al-Wilayah) is severer upon you from what you have entered into’.[143] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Marouk Bin Ubeyd – similar to it.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اقْتُصَّ مِنْهُ فَهُوَ قَتِيلُ الْقُرْآنِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who is retaliated from it (Al-Wilayah), so he is killed (by the) Quran’.[144]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْبِئْرُ جُبَارٌ وَ الْعَجْمَاءُ جُبَارٌ وَ الْمَعْدِنُ جُبَارٌ .

And by this chain,

He^-asws said: ‘Rasool-Allah^-saww said: ‘(Being killed by) the well is ‘Jubarru’, (no wergild for it), and (being killed by) the beasts, is ‘Jubarru’ (no wergild for it), and (being killed by) the mines, is ‘Jubarru’ (no wergild for it’.[145] 

وَ بِهَذَا الْإِسْنَادِ قَالَ رُفِعَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه ) رَجُلٌ دَاسَ بَطْنَ رَجُلٍ حَتَّى أَحْدَثَ فِي ثِيَابِهِ فَقَضَى ( عليه السلام ) عَلَيْهِ أَنْ يُدَاسَ بَطْنُهُ حَتَّى يُحْدِثَ فِي ثِيَابِهِ كَمَا أَحْدَثَ أَوْ يَغْرَمَ ثُلُثَ الدِّيَةِ .

And by this chain, said,

‘(A matter) was raised to Amir Al-Momineen^-asws of a man who squeezed the stomach of a man until he defecated in his clothes. So he^-asws judged upon him that he (also) be squeezed in the stomach until he defecate in his clothes, just as he (the other one) had defecated, or he is fined one-third of the wergild’.[146]

هَذَا آخِرُ كِتَابِ الدِّيَاتِ وَ يَتْلُوهُ إِنْ شَاءَ اللَّهُ تَعَالَى كِتَابُ الشَّهَادَاتِ .

This is the end of the Book of the Wergilds, and it would be followed, Allah^-azwj the Exalted Willing, by the book of the testimonies.

كِتَابُ الشَّهَادَاتِ

THE BOOK OF TESTIMONIES

باب أَوَّلِ صَكٍّ كُتِبَ فِي الْأَرْضِ

Chapter 1 – The first promissory note written in the earth

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ لَمَّا قَدِمَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَى أَبِي الْعَبَّاسِ وَ هُوَ بِالْحِيرَةِ خَرَجَ يَوْماً يُرِيدُ عِيسَى بْنَ مُوسَى فَاسْتَقْبَلَهُ بَيْنَ الْحِيرَةِ وَ الْكُوفَةِ وَ مَعَهُ ابْنُ شُبْرُمَةَ الْقَاضِي فَقَالَ لَهُ إِلَى أَيْنَ يَا أَبَا عَبْدِ اللَّهِ فَقَالَ أَرَدْتُكَ فَقَالَ قَدْ قَصَّرَ اللَّهُ خَطْوَكَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Khalaf Bin Hammad, from Abdullah Bin Sinan who said,

‘One day when Abu Abdullah^-asws proceeded to Abu Al-Abbas, and he was at Al-Hira having come out intending (to meet) Isa Bin Musa, so he^-asws met him between Al-Hira and Al-Kufa, and with him was Ibn Shubruma, the judge. So he said to him^-asws, ‘Where are you (going) to, O Abu Abdullah^-asws?’ So he^-asws said: ‘I intended (meeting) you’. So he said, ‘Allah^-azwj has Shortened your steps (Reduced your^-asws journey)’.

قَالَ فَمَضَى مَعَهُ فَقَالَ لَهُ ابْنُ شُبْرُمَةَ مَا تَقُولُ يَا أَبَا عَبْدِ اللَّهِ فِي شَيْ‏ءٍ سَأَلَنِي عَنْهُ الْأَمِيرُ فَلَمْ يَكُنْ عِنْدِي فِيهِ شَيْ‏ءٌ فَقَالَ وَ مَا هُوَ قَالَ سَأَلَنِي عَنْ أَوَّلِ كِتَابٍ كُتِبَ فِي الْأَرْضِ قَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَرَضَ عَلَى آدَمَ ( عليه السلام ) ذُرِّيَّتَهُ عَرْضَ الْعَيْنِ فِي صُوَرِ الذَّرِّ نَبِيّاً فَنَبِيّاً وَ مَلِكاً فَمَلِكاً وَ مُؤْمِناً فَمُؤْمِناً وَ كَافِراً فَكَافِراً

He (the narrator) said, ‘So he went with him^-asws’. So Ibn Shubruma said to him^-asws, ‘What are you^-asws saying, O Abu Abdullah^-asws, regarding something which the Emir has asked about from me, so there did not happen to be anything with me with regards to it?’ So he^-asws said: ‘And what is it?’ He said, ‘He asked me about the first letter written in the earth’. He^-asws said: ‘Yes. Allah^-azwj Mighty and Majestic Presented to Adam^-as, his^-as offspring to his^-as eyes, in the form of particles, a Prophet^-as (after) a Prophet^-as, a king (after) a king, a Believer (after) a Believer, and an Infidel (after) an Infidel.

فَلَمَّا انْتَهَى إِلَى دَاوُدَ ( عليه السلام ) قَالَ مَنْ هَذَا الَّذِي نَبَّأْتَهُ وَ كَرَّمْتَهُ وَ قَصَّرْتَ عُمُرَهُ قَالَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ هَذَا ابْنُكَ دَاوُدُ عُمُرُهُ أَرْبَعُونَ سَنَةً وَ إِنِّي قَدْ كَتَبْتُ الْآجَالَ وَ قَسَمْتُ الْأَرْزَاقَ وَ أَنَا أَمْحُو مَا أَشَاءُ وَ أُثْبِتُ وَ عِنْدِي أُمُّ الْكِتَابِ فَإِنْ جَعَلْتَ لَهُ شَيْئاً مِنْ عُمُرِكَ أَلْحَقْتُ لَهُ قَالَ يَا رَبِّ قَدْ جَعَلْتُ لَهُ مِنْ عُمُرِي سِتِّينَ سَنَةً تَمَامَ الْمِائَةِ

So when He^-azwj Ended up at Dawood^-as, he (Adam^-as) said, ‘Who is this whom You^-azwj have Granted Prophet-hood, and Honoured him^-as, and Shortened his^-as age?’ So Allah^-azwj Mighty and Majestic Revealed unto him^-as: “This is your^-as son^-as Dawood^-as. His^-as age is forty years, and I^-azwj had Ordained the terms, Divided the sustenances, and I^-azwj Obliterate whatever I^-azwj so Desire to, and Affirm, and with Me^-azwj is the Mother of the Book. So if you^-asws want to make something for him from your^-as age, I^-azwj shall Attach it to him^-as! He^-as said: ‘O Lord^-azwj! I^-as have made it for him^-as, from my^-as age, sixty years, to complete one hundred (for him^-as)’.

قَالَ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لِجَبْرَئِيلَ وَ مِيكَائِيلَ وَ مَلَكِ الْمَوْتِ اكْتُبُوا عَلَيْهِ كِتَاباً فَإِنَّهُ سَيَنْسَى قَالَ فَكَتَبُوا عَلَيْهِ كِتَاباً وَ خَتَمُوهُ بِأَجْنِحَتِهِمْ مِنْ طِينَةِ عِلِّيِّينَ

He^-asws said: ‘So Allah^-azwj Mighty and Majestic Said to Jibraeel^-as and Mikaeel^-as, and the Angel of Death: “Write upon him (Adam^-as) a letter, for he^-as would be forgetting”. He^-asws said: ‘So they wrote a letter upon him^-as, and sealed it with their seals from the clay of Illiyeen’.

قَالَ فَلَمَّا حَضَرَتْ آدَمَ الْوَفَاةُ أَتَاهُ مَلَكُ الْمَوْتِ فَقَالَ آدَمُ يَا مَلَكَ الْمَوْتِ مَا جَاءَ بِكَ قَالَ جِئْتُ لِأَقْبِضَ رُوحَكَ قَالَ قَدْ بَقِيَ مِنْ عُمُرِي سِتُّونَ سَنَةً فَقَالَ إِنَّكَ جَعَلْتَهَا لِابْنِكَ دَاوُدَ قَالَ وَ نَزَلَ عَلَيْهِ جَبْرَئِيلُ وَ أَخْرَجَ لَهُ الْكِتَابَ

He^-asws said: ‘So when death presented itself to Adam^-as, the Angel of Death came over to him^-as, so Adam^-as said: ‘O Angel of Death! What have you come for?’ He said: ‘To capture your soul’. He^-as said: ‘But there still remain sixty years from my^-as age’. So he said: ‘You^-as had made it for your^-as son^-as Dawood^-as’. He^-asws said: ‘And Jibraeel^-as descended unto him^-as and brought out for him^-as the letter’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَمِنْ أَجْلِ ذَلِكَ إِذَا خَرَجَ الصَّكُّ عَلَى الْمَدْيُونِ ذَلَّ الْمَدْيُونُ فَقَبَضَ رُوحَهُ .

So Abu Abdullah^-asws said: ‘So for that reason, when the promissory note is brought out upon the debtor, the debtor is humbled’. Thus he captured his^-as soul’.[147]

 أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا عُرِضَ عَلَى آدَمَ وُلْدُهُ نَظَرَ إِلَى دَاوُدَ فَأَعْجَبَهُ فَزَادَهُ خَمْسِينَ سَنَةً مِنْ عُمُرِهِ قَالَ وَ نَزَلَ عَلَيْهِ جَبْرَئِيلُ وَ مِيكَائِيلُ فَكَتَبَ عَلَيْهِ مَلَكُ الْمَوْتِ صَكّاً بِالْخَمْسِينَ سَنَةً فَلَمَّا حَضَرَتْهُ الْوَفَاةُ أُنْزِلَ عَلَيْهِ مَلَكُ الْمَوْتِ فَقَالَ آدَمُ قَدْ بَقِيَ مِنْ عُمُرِي خَمْسُونَ سَنَةً قَالَ فَأَيْنَ الْخَمْسُونَ الَّتِي جَعَلْتَهَا لِابْنِكَ دَاوُدَ

Abu Ali Al Ashary, from Isa Bin Ayoub, from Ali Bin Mahziyar, from the one who mentioned it,

Abu Abdullah^-asws has said: ‘When there were presented to Adam^-as, his^-as children, he^-as looked at Dawood. So he^-as marvelled at him^-as. So he^-as increased fifty years for him^-as, from his^-as own age. And Jibraeel^-as and Mikaeel^-as descended unto him, so the Angel of Death wrote a promissory note upon him, with fifty years. So when the death presented itself to him^-as, the Angel of Death descended unto him^-as. So Adam^-as said: ‘(But) there remain fifty years from my^-as age’. He said, ‘So what about the fifty (years) you^-as had made it to be for your^-as son^-as Dawood^-as?’

قَالَ فَإِمَّا أَنْ يَكُونَ نَسِيَهَا أَوْ أَنْكَرَهَا فَنَزَلَ عَلَيْهِ جَبْرَئِيلُ وَ مِيكَائِيلُ ( عليهما السلام ) فَشَهِدَا عَلَيْهِ وَ قَبَضَهُ مَلَكُ الْمَوْتِ

He^-asws said: ‘But, he^-as had forgotten it, or denied it. So Jibraeel^-as and Mikaeel^-as descended, so they both testified against him, and the Angel of death captured him^-as’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَوَّلَ صَكٍّ كُتِبَ فِي الدُّنْيَا .

So Abu Abdullah^-asws said: ‘It was the first promissory note written in the world’.[148]

باب الرَّجُلُ يُدْعَى إِلَى الشَّهَادَةِ

Chapter 2 – The man summoned to the testimony

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا فَقَالَ لَا يَنْبَغِي لِأَحَدٍ إِذَا دُعِيَ إِلَى الشَّهَادَةِ يَشْهَدُ عَلَيْهَا أَنْ يَقُولَ لَا أَشْهَدُ لَكُمْ .

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 regarding the Words of Allah^-azwj Mighty and Majestic [2:282] and the witnesses should not refuse when they are summoned. So he^-asws said: ‘It is not befitting for anyone when he is summoned to testify upon what he had witnessed, that he should be saying, ‘I shall not testify for you all’.[149]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا فَقَالَ لَا يَنْبَغِي لِأَحَدٍ إِذَا دُعِيَ إِلَى شَهَادَةٍ يَشْهَدُ عَلَيْهَا أَنْ يَقُولَ لَا أَشْهَدُ لَكُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [2:282] and the witnesses should not refuse when they are summoned. So he^-asws said: ‘It is not befitting for anyone when he is summoned to testify upon what he had witnessed, that he should be saying, ‘I shall not testify for you’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ وَ قَالَ فَذَلِكَ قَبْلَ الْكِتَابِ .

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

(It has been narrated) from Abu Abdullah^-asws, similar to it, and said: ‘So that is before the writing (documenting)’.[150]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا فَقَالَ إِذَا دَعَاكَ الرَّجُلُ لِتَشْهَدَ لَهُ عَلَى دَيْنٍ أَوْ حَقٍّ لَمْ يَنْبَغِ لَكَ أَنْ تَقَاعَسَ عَنْهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Muhammad Bin Al Fuzayl,

(It has been narrated) from Abu Al-Hassan^-asws regarding the Words of Allah^-azwj Mighty and Majestic [2:282] and the witnesses should not refuse when they are summoned. So he^-asws said: ‘When the man summons you in order to testify for him, or a right, it is not befitting for you that you balk from it’.[151]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا قَالَ قَبْلَ الشَّهَادَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [2:282] and the witnesses should not refuse when they are summoned. He^-asws said: ‘Before the testimony’.[152]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ قَالَ إِذَا دُعِيتَ إِلَى الشَّهَادَةِ فَأَجِبْ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

He^-asws said: ‘When you are summoned to the testimony, so answer’.[153]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَأْبَ الشُّهَدَاءُ أَنْ تُجِيبَ حِينَ تُدْعَى قَبْلَ الْكِتَابِ .

A number of our companions, from sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirhan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The witnesses should not refuse to answer when they are summoned before the writing (documenting)’.[154]

باب كِتْمَانِ الشَّهَادَةِ

Chapter 3 – Concealing the testimony

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَتَمَ شَهَادَةً أَوْ شَهِدَ بِهَا لِيُهْدِرَ لَهَا بِهَا دَمَ امْرِئٍ مُسْلِمٍ أَوْ لِيَزْوِيَ مَالَ امْرِئٍ مُسْلِمٍ أَتَى يَوْمَ الْقِيَامَةِ وَ لِوَجْهِهِ ظُلْمَةٌ مَدَّ الْبَصَرِ وَ فِي وَجْهِهِ كُدُوحٌ تَعْرِفُهُ الْخَلَائِقُ بِاسْمِهِ وَ نَسَبِهِ

A number of our companions, from Ahmad Bin Abu Abdullah, from Abdul Rahman Bin Abu Najran, and Muhammad Bin Ali, from Abu Jameela, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who conceals a testimony, or testifies with it in order to waste by it the blood of a Muslim person, or to block the wealth of a Muslim person, would come on the Day of Judgement, and for his face would be darkness to the extent of the vision, and in his face would (signs of) toil (labour). The creatures would recognise him by his name and his lineage.

وَمَنْ شَهِدَ شَهَادَةَ حَقٍّ لِيُحْيِيَ بِهَا حَقَّ امْرِئٍ مُسْلِمٍ أَتَى يَوْمَ الْقِيَامَةِ وَ لِوَجْهِهِ نُورٌ مَدَّ الْبَصَرِ تَعْرِفُهُ الْخَلَائِقُ بِاسْمِهِ وَ نَسَبِهِ

And the one who testified with a true testimony, reviving by it a right of a Muslim person, would come on the Day of Judgement, and for his face would be light to the extent of the vision. The creatures would recognise him by his name and his lineage.

ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَ لَا تَرَى أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ وَ أَقِيمُوا الشَّهادَةَ لِلَّهِ .

Then Abu Ja’far^-asws said: ‘Do you not see that Allah^-azwj Blessed and High is Saying [65:2] and establish the testimony for the Sake of Allah’.[155]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يَكْتُمْها فَإِنَّهُ آثِمٌ قَلْبُهُ قَالَ بَعْدَ الشَّهَادَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [2:283] and whoever conceals it, so he has a sinful heart. He^-asws said: ‘After the witnessing’.[156]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الْخُزَاعِيِّ عَنْ عَلِيِّ بْنِ سُوَيْدٍ السَّائِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَتَبَ أَبِي فِي رِسَالَتِهِ إِلَيَّ وَ سَأَلْتُهُ عَنِ الشَّهَادَةِ لَهُمْ فَأَقِمِ الشَّهَادَةَ لِلَّهِ وَ لَوْ عَلَى نَفْسِكَ أَوِ الْوَالِدَيْنِ وَ الْأَقْرَبِينَ فِيمَا بَيْنَكَ وَ بَيْنَهُمْ فَإِنْ خِفْتَ عَلَى أَخِيكَ ضَيْماً فَلَا .

A number of our companions, from Sahl Bin Ziyad, from Ismail Biin Mihran, from Muhammad Bin Mansour Al Khazaie, from Ali Bin Suweyd Al Saie,

(It has been narrated) from Abu Al-Hassan^-asws, said: ‘My father wrote in his letter to me^-asws, and I asked him^-asws about the testimony for them: ‘So establish the testimony for the Sake of Allah^-azwj even though it be against yourself, or the parents, and the near-relatives, with regards to what is between you and them. So if you fear injustice against your brother, so no (don’t come forward)’.[157] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ مِثْلَهُ .

Al Husayn Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Ismail Bin Mihran – similar to it’.

باب الرَّجُلُ يَسْمَعُ الشَّهَادَةَ وَ لَمْ يُشْهَدْ عَلَيْهَا

Chapter 4 – The man who heard the testimony and did not witness upon it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَمِعَ الرَّجُلُ الشَّهَادَةَ وَ لَمْ يُشْهَدْ عَلَيْهَا فَهُوَ بِالْخِيَارِ إِنْ شَاءَ شَهِدَ وَ إِنْ شَاءَ سَكَتَ وَ قَالَ إِذَا أُشْهِدَ لَمْ يَكُنْ لَهُ إِلَّا أَنْ يَشْهَدَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the man hears the testimony but did not witness upon it, so he is with the choice, if he so desires to he testifies, and if he so desires to he remains silent’. And he^-asws said: ‘When he witnessed it, there would not happen to be for him except that he testified’.[158]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا سَمِعَ الرَّجُلُ الشَّهَادَةَ وَ لَمْ يُشْهَدْ عَلَيْهَا فَهُوَ بِالْخِيَارِ إِنْ شَاءَ شَهِدَ وَ إِنْ شَاءَ سَكَتَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When the man hears the testimony and did not witness upon it, so he is with the choice, if he so desires to he testifies, and if he so desires to he remains silent’.[159]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا سَمِعَ الرَّجُلُ الشَّهَادَةَ وَ لَمْ يُشْهَدْ عَلَيْهَا فَهُوَ بِالْخِيَارِ إِنْ شَاءَ شَهِدَ وَ إِنْ شَاءَ سَكَتَ إِلَّا إِذَا عَلِمَ مِنَ الظَّالِمِ فَلْيَشْهَدْ وَ لَا يَحِلُّ لَهُ إِلَّا أَنْ يَشْهَدَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When the man hears the testimony but did not witness upon it, so he is with the choice, if he so desires to he testifies, and if he so desires to he remains silent, except when he knows from the oppressor, so let him testify, and there is no way out for him except that he testifies’.[160]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَ غَيْرِهِ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَمِعَ الرَّجُلُ الشَّهَادَةَ فَلَمْ يُشْهَدْ عَلَيْهَا فَهُوَ بِالْخِيَارِ إِنْ شَاءَ شَهِدَ وَ إِنْ شَاءَ سَكَتَ إِلَّا إِذَا عَلِمَ مِنَ الظَّالِمِ فَيَشْهَدُ وَ لَا يَحِلُّ لَهُ أَنْ لَا يَشْهَدَ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, and someone else from Yunus, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When a man hears the testimony, so he was not a witness upon it, so he is with the choice, if he so desires to he testifies, and if he so desires to he remains silent, except when he knows from the oppressor, so he testifies, and there is no way out for him that he does not testify’.[161]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا سَمِعَ الرَّجُلُ الشَّهَادَةَ وَ لَمْ يُشْهَدْ عَلَيْهَا فَهُوَ بِالْخِيَارِ إِنْ شَاءَ شَهِدَ وَ إِنْ شَاءَ سَكَتَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’la Bin Razeyn, form Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When a man hears the testimony, and he was not a witness upon it, so he is with the choice, if he so desires to he testifies, and if he so desires to, he remains silent’.[162]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَحْضُرُ حِسَابَ الرَّجُلِ فَيَطْلُبَانِ مِنْهُ الشَّهَادَةَ عَلَى مَا سَمِعَ مِنْهُمَا فَقَالَ ذَلِكَ إِلَيْهِ إِنْ شَاءَ شَهِدَ وَ إِنْ شَاءَ لَمْ يَشْهَدْ فَإِنْ شَهِدَ بِحَقٍّ قَدْ سَمِعَهُ وَ إِنْ لَمْ يَشْهَدْ فَلَا شَيْ‏ءَ عَلَيْهِ لِأَنَّهُمَا لَمْ يُشْهِدَاهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about the man who was present at the accounting of the man, so they both sought the testimony from him upon what had heard from them both. So he^-asws said: ‘That is up to him, if he so desires to he testifies, and if he so desires to he does not testify. So if he testifies it would be the truth what he had heard, and if he does not testify, so there is nothing upon him, because the two of them did not make him a witness (beforehand)’.[163]

باب الرَّجُلِ يَنْسَى الشَّهَادَةَ وَ يَعْرِفُ خَطَّهُ بِالشَّهَادَةِ

Chapter 5 – The man forgets the testimony but recognises his handwriting with the testimony

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يُشْهِدُنِي عَلَى الشَّهَادَةِ فَأَعْرِفُ خَطِّي وَ خَاتَمِي وَ لَا أَذْكُرُ شَيْئاً مِنَ الْبَاقِي قَلِيلًا وَ لَا كَثِيراً قَالَ فَقَالَ لِي إِذَا كَانَ صَاحِبُكَ ثِقَةً وَ مَعَكَ رَجُلٌ ثِقَةٌ فَاشْهَدْ لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Al Numan, from Hammad Bin Usman, from Umar Bin Yazeed who said,

‘I said to Abu Abdullah^-asws, ‘The man made me a witness upon the testimony. So I recognised my handwriting and my seal, and did not remember anything from the remainder, neither less nor more’. So he^-asws said to me: ‘When it was such that your companions was reliable, and with you is a man who is reliable, so testify for him’.[164]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ قَالَ كَتَبَ إِلَيْهِ جَعْفَرُ بْنُ عِيسَى جُعِلْتُ فِدَاكَ جَاءَنِي جِيرَانٌ لَنَا بِكِتَابٍ زَعَمُوا أَنَّهُمْ أَشْهَدُونِي عَلَى مَا فِيهِ وَ فِي الْكِتَابِ اسْمِي بِخَطِّي قَدْ عَرَفْتُهُ وَ لَسْتُ أَذْكُرُ الشَّهَادَةَ وَ قَدْ دَعَوْنِي إِلَيْهَا فَأَشْهَدُ لَهُمْ عَلَى مَعْرِفَتِي أَنَّ اسْمِي فِي الْكِتَابِ وَ لَسْتُ أَذْكُرُ الشَّهَادَةَ أَوْ لَا تَجِبُ لَهُمُ الشَّهَادَةُ عَلَيَّ حَتَّى أَذْكُرَهَا كَانَ اسْمِي فِي الْكِتَابِ بِخَطِّي أَوْ لَمْ يَكُنْ فَكَتَبَ لَا تَشْهَدْ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed who said,

‘Ja’far Bin Isa wrote to him^-asws, ‘May I be sacrificed for you^-asws! A neighbour or ours came to me with a document alleging that he had made me a witness upon whatever was in it, and in the document was my name and my handwriting. I had recognised it, but I did not remember the testimony, and he has summoned me to it. So shall I testify for them upon my recognition that my name is in the document and I do not remember the testimony, or not answer to them the testimony, until I remember it, regardless of whether my name was in the document with my handwriting, or not happened to be in it?’ So he^-asws wrote: ‘Do not testify (until you remember it)’.[165]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ إِدْرِيسَ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَشْهَدَنَّ بِشَهَادَةٍ حَتَّى تَعْرِفَهَا كَمَا تَعْرِفُ كَفَّكَ .

Ahmad Bin Muhammad, from Muhammad Bin Hassan, from Idrees Bin Al Hassan, from Ali Bin Giyas,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not testify with a testimony until you recognise it just as you recognise your palm’.[166]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَشْهَدْ بِشَهَادَةٍ لَا تَذْكُرُهَا فَإِنَّهُ مَنْ شَاءَ كَتَبَ كِتَاباً وَ نَقَشَ خَاتَماً .

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: ‘Do not testify with a testimony (which) you do not remember, for it is such, if one so desires to, he writes a writing and draws a seal (forgery)’.[167]

باب مَنْ شَهِدَ بِالزُّورِ

Chapter 6 – The one who testifies with the falsity

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ صَالِحِ بْنِ مِيثَمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ رَجُلٍ يَشْهَدُ بِشَهَادَةِ زُورٍ عَلَى مَالِ رَجُلٍ مُسْلِمٍ لِيَقْطَعَهُ إِلَّا كَتَبَ اللَّهُ لَهُ مَكَانَهُ صَكّاً إِلَى النَّارِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Aban Bin Usman, from a man, from Salih Bin Maysam,

Abu Ja’far^-asws has said: ‘There is none from a man who testifies with a false testimony upon the wealth of a Muslim man in order to cut him off, except that Allah^-azwj Writes for him, a deed, for his place to the Fire’.[168]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَاهِدُ الزُّورِ لَا تَزُولُ قَدَمَاهُ حَتَّى تَجِبَ لَهُ النَّارُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

Abu Abdullah^-asws has said: ‘The false testifier, his foot does not move, and (immediately) the Fire is Obligated for him’.[169]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَنْقَضِي كَلَامُ شَاهِدِ الزُّورِ مِنْ بَيْنِ يَدَيِ الْحَاكِمِ حَتَّى يَتَبَوَّأَ مَقْعَدَهُ مِنَ النَّارِ وَ كَذَلِكَ مَنْ كَتَمَ الشَّهَادَةَ .

Ali Bin Muhammad Bin Bandar, from Ibrahim Bin Is’haq Al Ahmar, from Abdullah Bin Hammad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The speech of the false testifier does not finish in front of the judge, until (immediately) he assumes his seat in the Fire, and similar to that is the one who conceals the testimony’.[170]

باب مَنْ شَهِدَ ثُمَّ رَجَعَ عَنْ شَهَادَتِهِ

Chapter 7 – The one who testifies, then retract from his testimony

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَمَّنْ أَخْبَرَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الشُّهُودِ إِذَا شَهِدُوا عَلَى رَجُلٍ ثُمَّ رَجَعُوا عَنْ شَهَادَتِهِمْ وَ قَدْ قُضِيَ عَلَى الرَّجُلِ ضُمِّنُوا مَا شَهِدُوا بِهِ وَ غُرِّمُوا وَ إِنْ لَمْ يَكُنْ قُضِيَ طُرِحَتْ شَهَادَتُهُمْ وَ لَمْ يُغَرَّمِ الشُّهُودُ شَيْئاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from the one who informed him,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) regarding the witnesses when they testify upon a man, then they retract from their testimonies, and the judgement has been passed upon the man, they would be responsible for what they had testified with, and be fined. However, if the judgement has not been passed, their testimonies would be dropped, and the witnesses would not be fined anything’.[171]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي شَاهِدِ الزُّورِ مَا تَوْبَتُهُ قَالَ يُؤَدِّي مِنَ الْمَالِ الَّذِي شَهِدَ عَلَيْهِ بِقَدْرِ مَا ذَهَبَ مِنْ مَالِهِ إِنْ كَانَ النِّصْفَ أَوِ الثُّلُثَ إِنْ كَانَ شَهِدَ هَذَا وَ آخَرُ مَعَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws regarding the false testifier, what is his repentance?’ He^-asws said: ‘He would pay from his wealth to the one whom he had testified against by the measurement of what had gone from his wealth, whether it was the half, or the third, if this one had testified and another one was with him’.[172]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي شَاهِدِ الزُّورِ قَالَ إِنْ كَانَ الشَّيْ‏ءُ قَائِماً بِعَيْنِهِ رُدَّ عَلَى صَاحِبِهِ وَ إِنْ لَمْ يَكُنْ قَائِماً ضَمِنَ بِقَدْرِ مَا أُتْلِفَ مِنْ مَالِ الرَّجُلِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Jameel,

(It has been narrated) from Abu Abdullah^-asws regarding the false testifier. He^-asws said: ‘If the thing remains exactly as it was, it would be returned to its owner, and if it has not remains as such, he would be responsible by the measurement of what had deteriorated from the wealth of the man’.[173]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي أَرْبَعَةٍ شَهِدُوا عَلَى رَجُلٍ مُحْصَنٍ بِالزِّنَى ثُمَّ رَجَعَ أَحَدُهُمْ بَعْدَ مَا قُتِلَ الرَّجُلُ قَالَ إِنْ قَالَ الرَّابِعُ أَوْهَمْتُ ضُرِبَ الْحَدَّ وَ غُرِّمَ الدِّيَةَ وَ إِنْ قَالَ تَعَمَّدْتُ قُتِلَ

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws regarding four witnesses upon a married man with the adultery. Then one of them retracts after the man had been killed. He^-asws said: ‘If the fourth was deluded, he would be whipped by the legal penalty (Hadd), and fined the wergild; but if he were to say it was deliberate, he would be killed’.[174]

ابْنُ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ نُعَيْمٍ الْأَزْدِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَرْبَعَةٍ شَهِدُوا عَلَى رَجُلٍ بِالزِّنَى فَلَمَّا قُتِلَ رَجَعَ أَحَدُهُمْ عَنْ شَهَادَتِهِ قَالَ فَقَالَ يُقْتَلُ الرَّابِعُ وَ يُؤَدِّي الثَّلَاثَةُ إِلَى أَهْلِهِ ثَلَاثَةَ أَرْبَاعِ الدِّيَةِ .

Ibn Mahboub, from Ibrahim Bin Nuaym Al Azdy, who said,

‘I asked Abu Abdullah^-asws about four witnesses upon a man with the adultery. So when he was killed, one of them retracted from his testimony. So he^-asws said: ‘The fourth would be killed, and the three would pay to his family three-quarters of the wergild’.[175]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي شَهَادَةِ الزُّورِ إِنْ كَانَ الشَّيْ‏ءُ قَائِماً بِعَيْنِهِ رُدَّ عَلَى صَاحِبِهِ وَ إِلَّا ضَمِنَ بِقَدْرِ مَا أُتْلِفَ مِنْ مَالِ الرَّجُلِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel,

(It has been narrated) from Abu Abdullah^-asws regarding the false testimony: ‘If it was something which remains exactly (as it used to be), it would be returned to its owner, or else he would be responsible by the measurement of what had deteriorated from the wealth of the man’.[176]

ابْنُ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي شَاهِدَيْنِ شَهِدَا عَلَى امْرَأَةٍ بِأَنَّ زَوْجَهَا طَلَّقَهَا فَتَزَوَّجَتْ ثُمَّ جَاءَ زَوْجُهَا فَأَنْكَرَ الطَّلَاقَ قَالَ يُضْرَبَانِ الْحَدَّ وَ يُضَمَّنَانِ الصَّدَاقَ لِلزَّوْجِ ثُمَّ تَعْتَدُّ ثُمَّ تَرْجِعُ إِلَى زَوْجِهَا الْأَوَّلِ .

Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Abdullah^-asws regarding two witnesses testifying upon a woman that her husband has divorced her. So she re-married. Then her husband came and denied the divorce. He^-asws said: ‘They would both be whipped the legal penalty (Hadd), and would both be responsible for the dowry to the husband. Then she would observe the waiting period, then return to her first husband’.[177]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ شَهِدَ عَلَيْهِ رَجُلَانِ بِأَنَّهُ سَرَقَ فَقَطَعَ يَدَهُ حَتَّى إِذَا كَانَ بَعْدَ ذَلِكَ جَاءَ الشَّاهِدَانِ بِرَجُلٍ آخَرَ فَقَالَا هَذَا السَّارِقُ وَ لَيْسَ الَّذِي قَطَعْتَ يَدَهُ إِنَّمَا شَبَّهْنَا ذَلِكَ بِهَذَا فَقَضَى عَلَيْهِمَا أَنْ غَرَّمَهُمَا نِصْفَ الدِّيَةِ وَ لَمْ يُجِزْ شَهَادَتَهُمَا عَلَى الْآخَرِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, 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 upon whom two witnesses testified for theft. So his hand was cut until when it was after that, the two witnesses came over with another man, so they both said, ‘This is the thief, and it is not the one who hand has been cut. But rather, that one resembled with this one. So he^-asws judged upon them both, that they would both be fined half the wergild, and both their testimonies would not be allowed upon the other one’.[178]

باب شَهَادَةِ الْوَاحِدِ وَ يَمِينِ الْمُدَّعِي

Chapter 8 – The one testimony and the oath of the claimant

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ عَلِيٌّ ( عليه السلام ) يُجِيزُ فِي الدَّيْنِ شَهَادَةَ رَجُلٍ وَ يَمِينَ الْمُدَّعِي .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Hammad Bin Usman who said,

‘I heard Abu Abdullah^-asws Saying; ‘Ali^-asws used to allow, with regards to the debt, the testimony of a man and an oath of the claimant’.[179]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ حَدَّثَنِي أَبِي أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَضَى بِشَاهِدٍ وَ يَمِينٍ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa who said,

‘I heard Abu Abdullah^-asws saying: ‘My^-asws father^-asws narrated to me^-asws that Rasool-Allah^-saww judged with a witness and an oath’.[180]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ لَهُ عِنْدَ الرَّجُلِ الْحَقُّ وَ لَهُ شَاهِدٌ وَاحِدٌ قَالَ فَقَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقْضِي بِشَاهِدٍ وَاحِدٍ وَ يَمِينَ صَاحِبِ الْحَقِّ وَ ذَلِكَ فِي الدَّيْنِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from zur’at, from Sama’at, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about the man who happened to have a right for him, with a man, and for him was one witness’. So he^-asws said: ‘Rasool-Allah^-saww used to judge with one witness and an oath of the owner of the right, and that is regarding the debt’.[181]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقْضِي بِشَاهِدٍ وَاحِدٍ مَعَ يَمِينِ صَاحِبِ الْحَقِّ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww judged with one witness along with an oath from the owner of the right’.[182]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ دَخَلَ الْحَكَمُ بْنُ عُتَيْبَةَ وَ سَلَمَةُ بْنُ كُهَيْلٍ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَسَأَلَاهُ عَنْ شَاهِدٍ وَ يَمِينٍ فَقَالَ قَضَى بِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ قَضَى بِهِ عَلِيٌّ ( عليه السلام ) عِنْدَكُمْ بِالْكُوفَةِ فَقَالَا هَذَا خِلَافُ الْقُرْآنِ فَقَالَ وَ أَيْنَ وَجَدْتُمُوهُ خِلَافَ الْقُرْآنِ فَقَالَا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ وَ أَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ فَقَالَ لَهُمَا أَبُو جَعْفَرٍ ( عليه السلام ) فَقَوْلُهُ وَ أَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ هُوَ أَنْ لَا تَقْبَلُوا شَهَادَةَ وَاحِدٍ وَ يَمِيناً

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘Al-Hakm Bin Uteyba and Salmat Bin Kuheyl came over to Abu Ja’far^-asws. So they both asked him about a witness and an oath. So he^-asws said: ‘Rasool-Allah^-saww had judged by it, and Ali^-asws had judged by it in your presence at Al-Kufa’. So they both said, ‘This is opposing the Quran!’ So he^-asws said: ‘And where did you find it to be opposing the Quran?’ So they both said, ‘Allah^-azwj Blessed and High is Saying [65:2] and call to witness two (men) of justice from among you’. So Abu Ja’far said to both of them: ‘So His^-azwj Words  two (men) of justice from among you, it is that you should accept the testimony of one and an oath’.

ثُمَّ قَالَ إِنَّ عَلِيّاً ( عليه السلام ) كَانَ قَاعِداً فِي مَسْجِدِ الْكُوفَةِ فَمَرَّ بِهِ عَبْدُ اللَّهِ بْنُ قُفْلٍ التَّمِيمِيُّ وَ مَعَهُ دِرْعُ طَلْحَةَ فَقَالَ عَلِيٌّ ( عليه السلام ) هَذِهِ دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ قُفْلٍ فَاجْعَلْ بَيْنِي وَ بَيْنَكَ قَاضِيَكَ الَّذِي رَضِيتَهُ لِلْمُسْلِمِينَ فَجَعَلَ بَيْنَهُ وَ بَيْنَهُ شُرَيْحاً

Then he^-asws said: ‘Ali^-asws was seated in Masjid of Al-Kufa, so there passed by him^-asws Abdullah Bin Fuql Al-Tameemy, and with him was a shield of Talha. So Ali^-asws said to him: ‘This a shield of Talha. It was taken deceptively (from war booty) on the day of Al-Basra (Battle of the camel)’. So Abdullah Bin Fuql said to him^-asws, ‘So make a judge to be in between me and you^-asws, one whom you^-asws are pleased with for the Muslims’. So he^-asws made Shurayh to be between himself^-asws and him.

فَقَالَ عَلِيٌّ ( عليه السلام ) هَذِهِ دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقَالَ لَهُ شُرَيْحٌ هَاتِ عَلَى مَا تَقُولُ بَيِّنَةً فَأَتَاهُ بِالْحَسَنِ ( عليه السلام ) فَشَهِدَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقَالَ شُرَيْحٌ هَذَا شَاهِدٌ وَاحِدٌ فَلَا أَقْضِي بِشَهَادَةِ شَاهِدٍ حَتَّى يَكُونَ مَعَهُ آخَرُ فَدَعَا قَنْبَراً فَشَهِدَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقَالَ شُرَيْحٌ هَذَا مَمْلُوكٌ وَ لَا أَقْضِي بِشَهَادَةِ مَمْلُوكٍ

So Ali^-asws said: ‘This is a shield of Talha. I^-asws had seized it on the day of Al-Basra’. So Shurayh said to him^-asws, ‘Come with a proof upon what you^-asws are saying’. So he^-asws came with Al-Hassan^-asws. So he^-asws testified that this is a shield of Talha taken deceptively (from war booty) on the day of Al-Basra’. So Shurayh said, ‘This is one witness, so I shall not judge with the testimony of one witness until there happens to be another one with him’. So he^-asws called Qanbar. So he testified that it was a shield of Talha taken deceptively (from war booty) on the day of Al-Basra. So Shurayh said, ‘This is an owned slave, and I will not judge with a testimony of an owned slave’.

قَالَ فَغَضِبَ عَلِيٌّ ( عليه السلام ) فَقَالَ خُذُوهَا فَإِنَّ هَذَا قَضَى بِجَوْرٍ ثَلَاثَ مَرَّاتٍ قَالَ فَتَحَوَّلَ شُرَيْحٌ ثُمَّ قَالَ لَا أَقْضِي بَيْنَ اثْنَيْنِ حَتَّى تُخْبِرَنِي مِنْ أَيْنَ قَضَيْتُ بِجَوْرٍ ثَلَاثَ مَرَّاتٍ فَقَالَ لَهُ وَيْلَكَ أَوْ وَيْحَكَ إِنِّي لَمَّا أَخْبَرْتُكَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقُلْتَ هَاتِ عَلَى مَا تَقُولُ بَيِّنَةً وَ قَدْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَيْثُمَا وُجِدَ غُلُولٌ أُخِذَ بِغَيْرِ بَيِّنَةٍ فَقُلْتُ رَجُلٌ لَمْ يَسْمَعِ الْحَدِيثَ فَهَذِهِ وَاحِدَةٌ

He (the narrator) said, ‘So Ali^-asws was furious, so he^-asws said: ‘Take it, for this one had judged with inequity’, three times. So Shurayh turned around, then said, ‘I will not judge between two until you^-asws inform me from where I have judged with inequity, three times’. So he^-asws said to him: ‘Woe be unto you!, or ‘Fie be on you!, When I^-asws informed you that it was a shield of Talha taken deceptively (from war booty) on the day of Al-Basra, so you said, ‘Come with proof upon what you^-asws are saying’, and Rasool-Allah^-saww had said: ‘Wherever a stolen (war booty) is found, it would be retrieved without proof’. So I^-asws said: ‘A man has not heard the Hadeeth’. So this is once.

ثُمَّ أَتَيْتُكَ بِالْحَسَنِ فَشَهِدَ فَقُلْتَ هَذَا وَاحِدٌ وَ لَا أَقْضِي بِشَهَادَةِ وَاحِدٍ حَتَّى يَكُونَ مَعَهُ آخَرُ وَ قَدْ قَضَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِشَهَادَةِ وَاحِدٍ وَ يَمِينٍ فَهَذِهِ ثِنْتَانِ

Then I^-asws came to you with Al-Hassan^-asws, so he^-asws testified, so you said, ‘This is one, and I will not judge with the testimony of one until there happens to be another one with him^-asws’, and Rasool-Allah^-saww had judged with the testimony of one and an oath. So this is twice’.

ثُمَّ أَتَيْتُكَ بِقَنْبَرٍ فَشَهِدَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقُلْتَ هَذَا مَمْلُوكٌ وَ لَا أَقْضِي بِشَهَادَةِ مَمْلُوكٍ وَ مَا بَأْسٌ بِشَهَادَةِ الْمَمْلُوكِ إِذَا كَانَ عَدْلًا

Then I^-asws came over with Qanbar, so he testified that it was a shield of Talha taken by deception (from war booty) on the day of Al-Basra, so you said, ‘This is an owned slave, and I will not judge with the testimony of an owned slave; and what is wrong with the testimony of the owned slave when it was just?’.

ثُمَّ قَالَ وَيْلَكَ أَوْ وَيْحَكَ إِمَامُ الْمُسْلِمِينَ يُؤْمَنُ مِنْ أُمُورِهِمْ عَلَى مَا هُوَ أَعْظَمُ مِنْ هَذَا .

Then he^-asws said: ‘Woe be unto you!’, or ‘Fie be upon you! An Imam^-asws of the Muslims is trusted upon their affairs upon what is greater than this’.[183]

بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ حَدَّثَنِي الثِّقَةُ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِذَا شَهِدَ لِصَاحِبِ الْحَقِّ امْرَأَتَانِ وَ يَمِينَهُ فَهُوَ جَائِزٌ .

One of our companions, from Muhammad Bin Abdul Hameed, from Sayf Bin Umeyra, from Mansour Bin Hazim who said,

‘The reliable one narrated to me from Abu Al-Hassan^-asws having said: ‘When two women testify for the owner of the right, and he swears an oath, so it is allowed’.[184]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَجَازَ شَهَادَةَ النِّسَاءِ مَعَ يَمِينِ الطَّالِبِ فِي الدَّيْنِ يَحْلِفُ بِاللَّهِ إِنَّ حَقَّهُ لَحَقٌّ .

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

(It has been narrated) from Abu Abdullah^-asws that Rasool-Allah^-saww allowed the testimony of the women with an oath of the seeker regarding the debt, swearing by Allah^-azwj that he is rightful for the right’.[185]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُجِيزُ فِي الدَّيْنِ شَهَادَةَ رَجُلٍ وَاحِدٍ وَ يَمِينَ صَاحِبِ الدِّينِ وَ لَمْ يَكُنْ يُجِيزُ فِي الْهِلَالِ إِلَّا شَاهِدَيْ عَدْلٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww had allowed regarding the debt, a testimony of one man and an oath of the owner of the debt, and it does not happen to be permissible regarding the (sighting of) the new moon except for two just witnesses’.[186]

باب

Chapter 9 – A chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ أَ رَأَيْتَ إِذَا رَأَيْتُ شَيْئاً فِي يَدَيْ رَجُلٍ أَ يَجُوزُ لِي أَنْ أَشْهَدَ أَنَّهُ لَهُ قَالَ نَعَمْ قَالَ الرَّجُلُ أَشْهَدُ أَنَّهُ فِي يَدِهِ وَ لَا أَشْهَدُ أَنَّهُ لَهُ فَلَعَلَّهُ لِغَيْرِهِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ فَيَحِلُّ الشِّرَاءُ مِنْهُ قَالَ نَعَمْ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَلَعَلَّهُ لِغَيْرِهِ فَمِنْ أَيْنَ جَازَ لَكَ أَنْ تَشْتَرِيَهُ وَ يَصِيرَ مِلْكاً لَكَ ثُمَّ تَقُولَ بَعْدَ الْمِلْكِ هُوَ لِي وَ تَحْلِفَ عَلَيْهِ وَ لَا يَجُوزُ أَنْ تَنْسِبَهُ إِلَى مَنْ صَارَ مِلْكُهُ مِنْ قِبَلِهِ إِلَيْكَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ لَمْ يَجُزْ هَذَا لَمْ يَقُمْ لِلْمُسْلِمِينَ سُوقٌ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, both together from Al Qasim Bin Yahya, from Suleyman Bin Dawood, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullah^-asws, said, ‘A man said to him^-asws, ‘What is your^-asws view if I were to see something in the hands of a man, is it allowable for me that I should testify that it is for him?’ He^-asws said: ‘Yes’. The man said, ‘I can testify that it is in his hand, and I cannot testify that it is for him, for perhaps it is for someone else?’ So Abu Abdullah^-asws said to him: ‘Is it permissible to buy it from him?’ He said, ‘Yes’. So Abu Abdullah^-asws said: ‘So, perhaps it is for someone else, so from where it is allowed for you that you buy it and the ownership comes to you? Then you would be saying after the ownership, ‘It is for me’, and whereas you have (taken the) oath over it, and it would not be permissible for you to link it to the one from whom the ownership came to be, from before him’. Then he^-asws said: ‘If this was not allowed, a market would not be established for the Muslims’.[187]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لَهُ إِنَّ ابْنَ أَبِي لَيْلَى يَسْأَلُنِي الشَّهَادَةَ عَلَى أَنَّ هَذِهِ الدَّارَ مَاتَ فُلَانٌ وَ تَرَكَهَا مِيرَاثَهُ وَ أَنَّهُ لَيْسَ لَهُ وَارِثٌ غَيْرُ الَّذِي شَهِدْنَا لَهُ فَقَالَ اشْهَدْ بِمَا هُوَ عِلْمُكَ قُلْتُ إِنَّ ابْنَ أَبِي لَيْلَى يُحْلِفُنَا الْغَمُوسَ قَالَ احْلِفْ إِنَّمَا هُوَ عَلَى عِلْمِكَ .

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

‘I said to him^-asws, ‘Ibn Abu Layli asked me to testify upon that this is the house in which a man died and left his inheritance, and that there not inheritors for him other than those we have testified for’. So he^-asws said: ‘Testify with what is in your knowledge’. I said, ‘Ibn Abu Layli made us swear a false oath’. He^-asws said: ‘Swear upon what is in your knowledge’.[188]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ يَكُونُ لِلرَّجُلِ مِنْ إِخْوَانِي عِنْدِي شَهَادَةٌ وَ لَيْسَ كُلُّهَا يُجِيزُهَا الْقُضَاةُ عِنْدَنَا قَالَ فَإِذَا عَلِمْتَ أَنَّهَا حَقٌّ فَصَحِّحْهَا بِكُلِّ وَجْهٍ حَتَّى يَصِحَّ لَهُ حَقُّهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from one of his companions,

(The narrator) says, Abu Abdullah^-asws, said, ‘I said, ‘There happened to be for the man from my brethren, a testimony with me, and the judges among us did not allow all of it’. He^-asws said: ‘So when you know that it is true, so correct it with each aspect of it, to achieve his right for him’.[189]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَكُونُ فِي دَارِهِ ثُمَّ يَغِيبُ عَنْهَا ثَلَاثِينَ سَنَةً وَ يَدَعُ فِيهَا عِيَالَهُ ثُمَّ يَأْتِينَا هَلَاكُهُ وَ نَحْنُ لَا نَدْرِي مَا أَحْدَثَ فِي دَارِهِ وَ لَا نَدْرِي مَا حَدَثَ لَهُ مِنَ الْوَلَدِ إِلَّا أَنَّا لَا نَعْلَمُ نَحْنُ أَنَّهُ أَحْدَثَ فِي دَارِهِ شَيْئاً وَ لَا حَدَثَ لَهُ وَلَدٌ وَ لَا يُقْسَمُ هَذِهِ الدَّارُ بَيْنَ وَرَثَتِهِ الَّذِينَ تَرَكَ فِي الدَّارِ حَتَّى يَشْهَدَ شَاهِدَا عَدْلٍ أَنَّ هَذِهِ الدَّارَ دَارُ فُلَانِ بْنِ فُلَانٍ مَاتَ وَ تَرَكَهَا مِيرَاثاً بَيْنَ فُلَانٍ وَ فُلَانٍ أَ فَنَشْهَدُ عَلَى هَذَا قَالَ نَعَمْ

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Muawiya Bin Wahab who said,

‘I said to Abu Abdullah^-asws, ‘A man happened to be in his house, then he was absent from it for thirty years, and left his family in it. Then came to us (news of) his death, and we do not know what occurred in his house, nor do we know what occurred for him from the children except that we know that we do not know something was in his house nor some birth occurred for him, nor had this house been divided between his inheritors whom he had left in the house, until there testified two just witnesses that this is the house of so and so, son of so and so, who died and left it as an inheritance between so and so, and so and so. Should we testify upon this?’ He^-asws said: ‘Yes’.

قُلْتُ الرَّجُلُ يَكُونُ لَهُ الْعَبْدُ وَ الْأَمَةُ فَيَقُولُ أَبَقَ غُلَامِي وَ أَبَقَتْ أَمَتِي فَيُوجَدُ فِي الْبَلَدِ فَيُكَلِّفُهُ الْقَاضِي الْبَيِّنَةَ أَنَّ هَذَا غُلَامُ فُلَانٍ لَمْ يَبِعْهُ وَ لَمْ يَهَبْهُ أَ فَنَشْهَدُ عَلَى هَذَا إِذَا كُلِّفْنَاهُ وَ نَحْنُ لَمْ نَعْلَمْ أَحْدَثَ شَيْئاً قَالَ فَكُلَّمَا غَابَ مِنْ يَدِ الْمَرْءِ الْمُسْلِمِ غُلَامُهُ أَوْ أَمَتُهُ أَوْ غَابَ عَنْكَ لَمْ تَشْهَدْ عَلَيْهِ .

I said, ‘The man happened to have the slave and the slave girl for him. So he is saying, ‘My slave absconded, and my slave girl absconded’. So they were found in the city. So the judge assigned for it the production of the proof that this is a slave of so and so, not being sold nor being gifted. Should we testify upon this, when he assigns us and we do not know anything of the event?’ He^-asws said: ‘For everything which is absent from the hand of the Muslim person, his slave or slave girl, or absent from you, do not testify upon it’.[190]

باب فِي الشَّهَادَةِ لِأَهْلِ الدَّيْنِ

Chapter 10 – Regarding the testimony of the owners of the debts

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ عَلَى الرَّجُلِ الْحَقُّ فَيَجْحَدُهُ حَقَّهُ وَ يَحْلِفُ أَنَّهُ لَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ لَيْسَ لِصَاحِبِ الْحَقِّ عَلَى حَقِّهِ بَيِّنَةٌ يَجُوزُ لَنَا إِحْيَاءُ حَقِّهِ بِشَهَادَةِ الزُّورِ إِذَا خُشِيَ ذَهَابُهُ فَقَالَ لَا يَجُوزُ ذَلِكَ لِعِلَّةِ التَّدْلِيسِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of his companions,

(The narrator) says, ‘I asked Abu Abdullah^-asws about the man for whom there was the right upon the man, so he struggled for his right and he oathed that there was nothing upon him, and there was no proof for the owner of the right. Is it permissible for us to revive his right by the false testimony, when there is fear of (his right) going away?’ So he^-asws said: ‘That is not permissible, perhaps it is the fraud’.[191]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ قُلْتُ لَهُ رَجُلٌ مِنْ مَوَالِيكَ عَلَيْهِ دَيْنٌ لِرَجُلٍ مُخَالِفٍ يُرِيدُ أَنْ يَعْسُرَهُ وَ يَحْبِسَهُ وَ قَدْ عَلِمَ أَنَّهُ لَيْسَ عِنْدَهُ وَ لَا يَقْدِرُ عَلَيْهِ وَ لَيْسَ لِغَرِيمِهِ بَيِّنَةٌ هَلْ يَجُوزُ لَهُ أَنْ يَحْلِفَ لَهُ لِيَدْفَعَهُ عَنْ نَفْسِهِ حَتَّى يُيَسِّرَ اللَّهُ لَهُ وَ إِنْ كَانَ عَلَيْهِ الشُّهُودُ مِنْ مَوَالِيكَ قَدْ عَرَفُوا أَنَّهُ لَا يَقْدِرُ هَلْ يَجُوزُ أَنْ يَشْهَدُوا عَلَيْهِ قَالَ لَا يَجُوزُ أَنْ يَشْهَدُوا عَلَيْهِ وَ لَا يَنْوِيَ ظُلْمَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Sa’ad Bin Sa’d, from Muhammad Bin Al Qasim Bin Al Fuzayl,

(It has been narrated) from Abu Al Hassan^-asws, ‘I asked him^-asws, ‘A man from your^-asws Wilayah, upon him is a debt of a man (from the) adversaries. He wants to bankrupt him and have him imprisoned, and it is known that there is nothing with him, and he has no ability over (paying) it, and there is no proof for his creditors. Is it allowed for him that he should swear an oath in order to repel them from himself until Allah^-azwj Makes solvency for him, and if there are witnesses from the ones in your^-asws Wilayah who recognise that he has no ability (to pay), is it allowed for them that they would be testifying upon it?’ He^-asws It is not allowed that they should be testifying upon it, and he (the creditor) is not intending injustice to him’.[192]

باب شَهَادَةِ الصِّبْيَانِ

Chapter 11 – Testimony of the children

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَجُوزُ شَهَادَةُ الصِّبْيَانِ قَالَ نَعَمْ فِي الْقَتْلِ يُؤْخَذُ بِأَوَّلِ كَلَامِهِ وَ لَا يُؤْخَذُ بِالثَّانِي مِنْهُ .

Ali, from his father, from Ibn Abu Umeyr, from Jameel who said,

‘I said to Abu Abdullah^-asws, ‘Is the testimony of the children allowed?’ He^-asws said: ‘Yes, regarding the killing, he would be taken with the first of his speech, and he would not be taken from the second one from it’.[193]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ شَهَادَةِ الصَّبِيِّ قَالَ فَقَالَ لَا إِلَّا فِي الْقَتْلِ يُؤْخَذُ بِأَوَّلِ كَلَامِهِ وَ لَا يُؤْخَذُ بِالثَّانِي .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Humran who said,

‘I asked Abu Abdullah^-asws about the testimony of the child. So he^-asws said: ‘No, except regarding the killing. He would be taken by the first of his speech, and he would not be taken by the second’.[194]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ فِي الصَّبِيِّ يُشْهَدُ عَلَى الشَّهَادَةِ قَالَ إِنْ عَقَلَهُ حِينَ يُدْرِكُ أَنَّهُ حَقٌّ جَازَتْ شَهَادَتُهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said regarding the child testifying upon the witnessing, said: ‘If his intellect as become aware that it is true, his testimony is allowed’.[195]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ شَهَادَةَ الصِّبْيَانِ إِذَا أَشْهَدُوهُمْ وَ هُمْ صِغَارٌ جَازَتْ إِذَا كَبِرُوا مَا لَمْ يَنْسَوْهَا .

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 that the testimony of the children, when they are called as witnesses, and they are young, is allowed when they get older, what they have not forgotten’.[196]  

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّبِيِّ هَلْ تَجُوزُ شَهَادَتُهُ فِي الْقَتْلِ قَالَ يُؤْخَذُ بِأَوَّلِ كَلَامِهِ وَ لَا يُؤْخَذُ بِالثَّانِي .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel who said,

‘I asked Abu Abdullah^-asws about the child, is his testimony allowed regarding the killing?’ He^-asws said: ‘He would be taken by the first of his speech, and he would not be taken by the second (if he changes his statement)’.[197] 

باب شَهَادَةِ الْمَمَالِيكِ

Chapter 12 – Testimony of the owned slaves

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا بَأْسَ بِشَهَادَةِ الْمَمْلُوكِ إِذَا كَانَ عَدْلًا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘There is no problem with the testimony of the owned slave when it was just’.[198]

 مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي شَهَادَةِ الْمَمْلُوكِ قَالَ إِذَا كَانَ عَدْلًا فَهُوَ جَائِزُ الشَّهَادَةِ إِنَّ أَوَّلَ مَنْ رَدَّ شَهَادَةَ الْمَمْلُوكِ عُمَرُ بْنُ الْخَطَّابِ وَ ذَلِكَ أَنَّهُ تَقَدَّمَ إِلَيْهِ مَمْلُوكٌ فِي شَهَادَةٍ فَقَالَ إِنْ أَقَمْتُ الشَّهَادَةَ تَخَوَّفْتُ عَلَى نَفْسِي وَ إِنْ كَتَمْتُهَا أَثِمْتُ بِرَبِّي فَقَالَ هَاتِ شَهَادَتَكَ أَمَا إِنَّا لَا نُجِيزُ شَهَادَةَ مَمْلُوكٍ بَعْدَكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid and Al Husayn Bin Saeed, both together, from Al Qasim Bin Urwat, from Abdul Hameed Al Taiy, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws regarding the testimony of the owned slave, having said: ‘When it was just, so the testimony is allowed. The first one to reject a testimony of the owned slave was Umar Bin Al-Khattab, and that is (when) a slave was brought to him regarding a testimony, so he (the slave) said, ‘If the testimony is established, I fear for myself, and if I were to conceal it, I would have a sinful heart with my Lord^-azwj’. So he (Umar) said, ‘Give your testimony. But, after you we will not allow any slave to testify’.[199]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ بُرَيْدِ [بْنِ مُعَاوِيَةَ] عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَمْلُوكِ تَجُوزُ شَهَادَتُهُ قَالَ نَعَمْ إِنَّ أَوَّلَ مَنْ رَدَّ شَهَادَةَ الْمَمْلُوكِ لَفُلَانٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Qasim Bin Urwar, from Bureyd Bin Muawiya,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the owned slave, is his testimony allowed?’ He^-asws said: ‘Yes, the first one who rejected a testimony of the owned slave was so and so (Umar)’.[200]

باب مَا يَجُوزُ مِنْ شَهَادَةِ النِّسَاءِ وَ مَا لَا يَجُوزُ

Chapter 13 – What is allowed from the testimony of the women, and what is not allowed

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْنَا أَ تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الْحُدُودِ فَقَالَ فِي الْقَتْلِ وَحْدَهُ إِنَّ عَلِيّاً ( عليه السلام ) كَانَ يَقُولُ لَا يَبْطُلُ دَمُ امْرِئٍ مُسْلِمٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj and Muhammad Bin Humran,

(It has been narrated) from Abu Abdullah^-asws, said, ‘We said, ‘Is a testimony of the women allowed regarding the legal penalties (Hadd)?’ So he^-asws said: ‘Regarding the killing alone. Ali^-asws was saying: ‘The blood of a Muslim person would not be invalidated’.[201]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ هَلْ تُقْبَلُ شَهَادَةُ النِّسَاءِ فِي النِّكَاحِ فَقَالَ تَجُوزُ إِذَا كَانَ مَعَهُنَّ رَجُلٌ وَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ لَا أُجِيزُهَا فِي الطَّلَاقِ

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

(It has been narrated) from Abu Abdullah^-asws having been asked, ‘Is the testimony of the women accepted regarding the marriage?’ So he^-asws said: ‘It is allowed if there was a man with them; and Ali^-asws was saying: ‘I^-asws would not allow it regarding the divorce’.

قُلْتُ تَجُوزُ شَهَادَةُ النِّسَاءِ مَعَ الرَّجُلِ فِي الدَّيْنِ قَالَ نَعَمْ

I said, ‘Is the testimony of the women with the man allowed regarding the debts?’ He^-asws said: ‘Yes’.

وَ سَأَلْتُهُ عَنْ شَهَادَةِ الْقَابِلَةِ فِي الْوِلَادَةِ قَالَ تَجُوزُ شَهَادَةُ الْوَاحِدَةِ وَ قَالَ تَجُوزُ شَهَادَةُ النِّسَاءِ [فِي الدَّيْنِ وَ] فِي الْمَنْفُوسِ وَ الْعُذْرَةِ

And I asked him^-asws about the testimony of the midwife regarding the birth. He^-asws said: ‘Testimony of the one is acceptable’. And he^-asws said: ‘Testimony of the women regarding the debts, and regarding the childbirth, and (for establishing) the virginity is allowed.

وَ حَدَّثَنِي مَنْ سَمِعَهُ يُحَدِّثُ أَنَّ أَبَاهُ أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَجَازَ شَهَادَةَ النِّسَاءِ فِي الدَّيْنِ مَعَ يَمِينِ الطَّالِبِ يَحْلِفُ بِاللَّهِ إِنَّ حَقَّهُ لَحَقٌّ .

And my father narrated to me, from the one who heard it, that his forefathers informed him that,

‘Rasool-Allah^-saww allowed the testimony of the women regarding the debts, with an oath of the seeker, swearing by Allah^-azwj that he is deserving of the right’.[202]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ شَهَادَةِ النِّسَاءِ فِي الرَّجْمِ فَقَالَ إِذَا كَانَ ثَلَاثَةُ رِجَالٍ وَ امْرَأَتَانِ وَ إِذَا كَانَ رَجُلَانِ وَ أَرْبَعُ نِسْوَةٍ لَمْ يَجُزْ فِي الرَّجْمِ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the testimony of the women regarding the stoning. So he^-asws said: ‘If there were three men and two women (then yes), and when there were two men and four women, it is not allowed regarding the stoning’.[203]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنْ شَهَادَةِ النِّسَاءِ فَقَالَ تَجُوزُ شَهَادَةُ النِّسَاءِ وَحْدَهُنَّ عَلَى مَا لَا يَسْتَطِيعُ الرِّجَالُ يَنْظُرُونَ إِلَيْهِ وَ تَجُوزُ شَهَادَةُ النِّسَاءِ فِي النِّكَاحِ إِذَا كَانَ مَعَهُنَّ رَجُلٌ وَ لَا تَجُوزُ فِي الطَّلَاقِ وَ لَا فِي الدَّمِ غَيْرَ أَنَّهَا تَجُوزُ شَهَادَتُهَا فِي حَدِّ الزِّنَى إِذَا كَانَ ثَلَاثَةُ رِجَالٍ وَ امْرَأَتَانِ وَ لَا تَجُوزُ شَهَادَةُ رَجُلَيْنِ وَ أَرْبَعِ نِسْوَةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked him^-asws about the testimony of the women. So he^-asws said: ‘Testimony of one woman is allowed upon what the men are not able to be looking into; and the testimony of the women is allowed regarding the marriage if there was a man with them, and it is not allowed regarding the divorce, nor regarding the blood, besides that her testimony is allowed regarding the legal penalty (Hadd) of the adulterer when there were three men and two women; and the testimony of two men and four women is not allowed’.[204]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قُلْتُ لَهُ تَجُوزُ شَهَادَةُ النِّسَاءِ فِي نِكَاحٍ أَوْ طَلَاقٍ أَوْ فِي رَجْمٍ قَالَ تَجُوزُ شَهَادَةُ النِّسَاءِ فِيمَا لَا يَسْتَطِيعُ الرِّجَالُ أَنْ يَنْظُرُوا إِلَيْهِ وَ لَيْسَ مَعَهُنَّ رَجُلٌ وَ تَجُوزُ شَهَادَتُهُنَّ فِي النِّكَاحِ إِذَا كَانَ مَعَهُنَّ رَجُلٌ وَ تَجُوزُ شَهَادَتُهُنَّ فِي حَدِّ الزِّنَى إِذَا كَانَ ثَلَاثَةُ رِجَالٍ وَ امْرَأَتَانِ وَ لَا تَجُوزُ شَهَادَةُ رَجُلَيْنِ وَ أَرْبَعِ نِسْوَةٍ فِي الزِّنَى وَ الرَّجْمِ وَ لَا تَجُوزُ شَهَادَتُهُنَّ فِي الطَّلَاقِ وَ لَا فِي الدَّمِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, both together from Ibn Mahboub, from Muhammad Bin Al Fuzayl who said,

‘I asked Abu Al-Hassan Al-Reza^-asws, saying to him^-asws, ‘Is the testimony of the women allowed regarding marriage, or divorce, or regarding stoning?’ He^-asws said: ‘The testimony of the women is allowed regarding what the men are not able over that they look at it and there is no men with them; and the testimony of two of them (women) is allowed regarding the marriage when there was a man with them; and the testimony of two of them (women) is allowed regarding the legal penalty (Hadd) of the adulterer where there were three men and two women; but the testimony two men and four women is not allowed regarding the adultery, and the stoning; and their testimony is not allowed regarding the divorce, nor regarding the blood’.[205]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ لَا تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الْهِلَالِ وَ لَا فِي الطَّلَاقِ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,

‘He^-asws said: ‘The testimony of the women is not allowed regarding the (sighting of the) new moon, nor regarding the divorce’.

وَ قَالَ سَأَلْتُهُ عَنِ النِّسَاءِ تَجُوزُ شَهَادَتُهُنَّ قَالَ فَقَالَ نَعَمْ فِي الْعُذْرَةِ وَ النُّفَسَاءِ .

And he (the narrator) said, ‘And I asked him^-asws about the women, is their testimony allowed?’ So he^-asws said: ‘Yes, regarding (establishing) the virginity, and the childbirth’.[206]

يُونُسُ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( صلوات الله عليه ) قَالَ تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الْعُذْرَةِ وَ كُلِّ عَيْبٍ لَا يَرَاهُ الرِّجَالُ .

Yunus, from Abdullah Bin Bukeyr,

(It has been narrated) from Abu Abdullah^-asws having said:’ The testimony of the women is allowed regarding (establishment of) the virginity, and every shame which the men cannot look at’.[207]

عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا تَجُوزُ شَهَادَةُ النِّسَاءِ فِي رُؤْيَةِ الْهِلَالِ وَ لَا تَجُوزُ فِي الرَّجْمِ شَهَادَةُ رَجُلَيْنِ وَ أَرْبَعِ نِسْوَةٍ وَ تَجُوزُ فِي ذَلِكَ ثَلَاثَةُ رِجَالٍ وَ امْرَأَتَانِ

From him, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullah^-asws saying: ‘The testimony of the women is not allowed regarding sighting of the new moon, and the testimony of the two men and four women is not allowed regarding the stoning, but regarding that (testimonies of) three men and two women is allowed’.

وَ قَالَ تَجُوزُ شَهَادَةُ النِّسَاءِ وَحْدَهُنَّ بِلَا رِجَالٍ فِي كُلِّ مَا لَا يَجُوزُ لِلرِّجَالِ النَّظَرُ إِلَيْهِ وَ تَجُوزُ شَهَادَةُ الْقَابِلَةِ وَحْدَهَا فِي الْمَنْفُوسِ

And he^-asws said:’  The testimony of one woman without a man is allowed with regards to everything what is not allowed for the men to look at; and the testimony of the midwife alone is allowed regarding the childbirth’.[208]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ شَهَادَةِ النِّسَاءِ تَجُوزُ فِي النِّكَاحِ قَالَ نَعَمْ وَ لَا تَجُوزُ فِي الطَّلَاقِ

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Musny Al Hannat who said,

‘I asked Abu Ja’far^-asws about the testimony of the women, it is allowed regarding the marriage?’ He^-asws said: ‘Yes, but it is not allowed regarding the divorce’.

قَالَ وَ قَالَ عَلِيٌّ ( عليه السلام ) تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الرَّجْمِ إِذَا كَانَ ثَلَاثَةُ رِجَالٍ وَ امْرَأَتَانِ وَ إِذَا كَانَ أَرْبَعُ نِسْوَةٍ وَ رَجُلَانِ فَلَا تَجُوزُ فِي الرَّجْمِ

He^-asws said: ‘And Ali^-asws said: ‘The testimony of the women is allowed regarding the stoning when there were three men and two women, but when there were four women and two men, so it is not allowed regarding the stoning’.

قُلْتُ تَجُوزُ شَهَادَةُ النِّسَاءِ مَعَ الرِّجَالِ فِي الدَّمِ قَالَ لَا .

I said, ‘Is the testimony of the women allowed with the men regarding the blood?’ He^-asws said: ‘No’.[209]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يَحْضُرُهَا الْمَوْتُ وَ لَيْسَ عِنْدَهَا إِلَّا امْرَأَةٌ أَ تَجُوزُ شَهَادَتُهَا أَمْ لَا تَجُوزُ فَقَالَ تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الْمَنْفُوسِ وَ الْعُذْرَةِ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the women to whom death had presented itself, and there was no one in her presence except for a woman. Would her testimony be allowed or not allowed?’ So he^-asws said: ‘The testimony (of a woman) is allowed regarding the childbirth and the (establishment of the) virginity’.[210]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْحَارِثِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ تَجُوزُ شَهَادَةُ النِّسَاءِ فِيمَا لَا يَسْتَطِيعُ الرِّجَالُ أَنْ يَنْظُرُوا إِلَيْهِ وَ يَشْهَدُوا عَلَيْهِ وَ تَجُوزُ شَهَادَتُهُنَّ فِي النِّكَاحِ وَ لَا تَجُوزُ فِي الطَّلَاقِ وَ لَا فِي الدَّمِ وَ تَجُوزُ فِي حَدِّ الزِّنَى إِذَا كَانَ ثَلَاثَةُ رِجَالٍ وَ امْرَأَتَانِ وَ لَا تَجُوزُ إِذَا كَانَ رَجُلَانِ وَ أَرْبَعُ نِسْوَةٍ وَ لَا تَجُوزُ شَهَادَتُهُنَّ فِي الرَّجْمِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim Al Harshy who said,

‘I heard Abu Abdullah^-asws saying: ‘The testimony of the women is allowed with regards to what the men are not able to look at and testify upon it; and their testimony is acceptable regarding the marriage, and it is not allowed regarding the divorce, nor regarding the blood; it is allowed regarding the legal penalty (Hadd) of the adulterer when there were three men and two women; and it is not allowed when there were two men and four women; and their testimony is not allowed regarding the stoning’.[211]

ابْنُ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ مَاتَ وَ تَرَكَ امْرَأَتَهُ وَ هِيَ حَامِلٌ فَوَضَعَتْ بَعْدَ مَوْتِهِ غُلَاماً ثُمَّ مَاتَ الْغُلَامُ بَعْدَ مَا وَقَعَ إِلَى الْأَرْضِ فَشَهِدَتِ الْمَرْأَةُ الَّتِي قَبِلَتْهَا أَنَّهُ اسْتَهَلَّ وَ صَاحَ حِينَ وَقَعَ إِلَى الْأَرْضِ ثُمَّ مَاتَ قَالَ عَلَى الْإِمَامِ أَنْ يُجِيزَ شَهَادَتَهَا فِي رُبُعِ مِيرَاثِ الْغُلَامِ .

Ibn Mahboub, from Umar Bin Yazeed who said,

‘I asked Abu Abdullah^-asws about a man who died and left his wife and she was pregnant. So she placed (gave birth) after his death, to a boy. Then the boy died after falling to the ground. So the woman who was the midwife testified that he had lived, and cried when he fell to the ground, then died’. He^-asws said: ‘It is upon the Imam^-asws that he^-asws allows her testimony with regards to a quarter of the inheritance of the boy’.[212]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُجِيزُ شَهَادَةَ النِّسَاءِ فِي الْغُلَامِ صَاحَ أَمْ لَمْ يَصِحْ وَ فِي كُلِّ شَيْ‏ءٍ لَا يَنْظُرُ إِلَيْهِ الرِّجَالُ تَجُوزُ شَهَادَةُ النِّسَاءِ فِيهِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Dawood Bin Sirhan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I^-asws do allow the testimony of the woman regarding the (new-born) boy whether he cried or not cried, and regarding everything which the men cannot look at, the testimony is allowed with regards to it’.[213]

باب شَهَادَةِ الْمَرْأَةِ لِزَوْجِهَا وَ الزَّوْجِ لِلْمَرْأَةِ

Chapter 14 – Testimony of the wife for her husband, and of the husband for the wife

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ تَجُوزُ شَهَادَةُ الرَّجُلِ لِامْرَأَتِهِ وَ الْمَرْأَةِ لِزَوْجِهَا إِذَا كَانَ مَعَهَا غَيْرُهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Magra, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The testimony of the man is allowed for his wife, and of the woman for her husband, when there was someone else with her’.[214]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَوْ قَالَ سَأَلَهُ بَعْضُ أَصْحَابِنَا عَنِ الرَّجُلِ يَشْهَدُ لِامْرَأَتِهِ قَالَ إِذَا كَانَ خَيِّراً جَازَتْ شَهَادَتُهُ لِامْرَأَتِهِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim, from Ammar Bin Marwan who said,

‘I asked Abu Abdullah^-asws’, or said, ‘One of our companions asked him^-asws about the man who testified for his wife’. He^-asws said: ‘If it was good, his testimony for his wife is allowed’.[215]

باب شَهَادَةِ الْوَالِدِ لِلْوَلَدِ وَ شَهَادَةِ الْوَلَدِ لِلْوَالِدِ وَ شَهَادَةِ الْأَخِ لِأَخِيهِ

Chapter 15 – Testimony of the father for the son, and the testimony of the son for the father, and testimony of the brother for his brother

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ شَهَادَةِ الْوَلَدِ لِوَالِدِهِ وَ الْوَالِدِ لِوَلَدِهِ وَ الْأَخِ لِأَخِيهِ قَالَ فَقَالَ تَجُوزُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Zurara, from Sama’at, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about the testimony of the son for his parent and of the parent for his son, and of the brother for his brother’. So he^-asws said: ‘Allowed’.[216]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ شَهَادَةِ الْوَالِدِ لِوَلَدِهِ وَ الْوَلَدِ لِوَالِدِهِ وَ الْأَخِ لِأَخِيهِ فَقَالَ تَجُوزُ .

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 testimony of the father for his son, and of the son for his father, and of the brother for his brother. So he^-asws said: ‘Allowed’.[217]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تَجُوزُ شَهَادَةُ الْوَلَدِ لِوَالِدِهِ وَ الْوَالِدِ لِوَلَدِهِ وَ الْأَخِ لِأَخِيهِ .

Muhammad  Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Magra, from Al Halby who said,

‘Abu Abdullah^-asws said: ‘It is allowed, the testimony of the son for his father, and of the father for his son, and of the brother for his brother’.[218]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَوْ قَالَ سَأَلَهُ بَعْضُ أَصْحَابِنَا عَنِ الرَّجُلِ يَشْهَدُ لِأَبِيهِ أَوِ الْأَبِ يَشْهَدُ لِابْنِهِ أَوِ الْأَخِ لِأَخِيهِ قَالَ لَا بَأْسَ بِذَلِكَ إِذَا كَانَ خَيِّراً جَازَتْ شَهَادَتُهُ لِأَبِيهِ وَ الْأَبِ لِابْنِهِ وَ الْأَخِ لِأَخِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Ammar Bin Marwan who said,

‘I asked Abu Abdullah^-asws’, or said, ‘One of our companions asked him^-asws about the man who testifies for his father, or the father testifies for his son, or the brother for his brother. He^-asws said: ‘There is no problem with that when it was good, it would be allowed, his testimony for his father, and of the father for his son, and of the brother for his brother’.[219]

باب شَهَادَةِ الشَّرِيكِ وَ الْأَجِيرِ وَ الْوَصِيِّ

Chapter 16 – The testimony of the partner, and the employee, and the trustee

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ جَمِيعاً عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ثَلَاثَةِ شُرَكَاءَ شَهِدَ اثْنَانِ عَلَى وَاحِدٍ قَالَ لَا يَجُوزُ شَهَادَتُهُمَا .

Abu Ali Al Ashary, from Ahmad Bin Muhammad Bin Isa, and Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, both together from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked Abu Abdullah^-asws about three partners, two testified against one. He^-asws said: ‘Both their testimonies are not allowed’.[220] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ الصَّلْتِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ رِفْقَةٍ كَانُوا فِي طَرِيقٍ فَقُطِعَ عَلَيْهِمُ الطَّرِيقُ فَأَخَذُوا اللُّصُوصَ فَشَهِدَ بَعْضُهُمْ لِبَعْضٍ قَالَ لَا تُقْبَلُ شَهَادَتُهُمْ إِلَّا بِإِقْرَارٍ مِنَ اللُّصُوصِ أَوْ شَهَادَةٍ مِنْ غَيْرِهِمْ عَلَيْهِمْ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Asbaat, from Muhammad Bin Al Salt who said,

‘I asked Abu Al-Hassan Al-Reza^-asws about friends who were on a road, and it was cut off to them (by bandits). So the thieves were seized, so they testified against each other. He^-asws said: ‘Their testimonies are not acceptable except by the confession from the thieves, or a witness from others against them’.[221]

مُحَمَّدُ بْنُ يَحْيَى قَالَ كَتَبَ مُحَمَّدُ بْنُ الْحَسَنِ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) هَلْ تُقْبَلُ شَهَادَةُ الْوَصِيِّ لِلْمَيِّتِ بِدَيْنٍ لَهُ عَلَى رَجُلٍ مَعَ شَاهِدٍ آخَرَ عَدْلٍ فَوَقَّعَ ( عليه السلام ) إِذَا شَهِدَ مَعَهُ آخَرُ عَدْلٌ فَعَلَى الْمُدَّعِي يَمِينٌ

Muhammad Bin Yahya who said,

‘Muhammad Bin Al-Hassan wrote to Abu Muhammad^-asws, ‘Would the testimony of the trustee for the deceased be accepted with the debts for him upon a man with another just witness. So he^-asws wrote: ‘When another just witness is with him, so it is upon the claimant to swear an oath’.

وَ كَتَبَ أَ يَجُوزُ لِلْوَصِيِّ أَنْ يَشْهَدَ لِوَارِثِ الْمَيِّتِ صَغِيرٍ أَوْ كَبِيرٍ بِحَقٍّ لَهُ عَلَى الْمَيِّتِ أَوْ عَلَى غَيْرِهِ وَ هُوَ الْقَابِضُ لِلْوَارِثِ الصَّغِيرِ وَ لَيْسَ لِلْكَبِيرِ بِقَابِضٍ فَوَقَّعَ ( عليه السلام ) نَعَمْ يَنْبَغِي لِلْوَصِيِّ أَنْ يَشْهَدَ بِالْحَقِّ وَ لَا يَكْتُمَ الشَّهَادَةَ

And he wrote, ‘Is it allowed for the trustee that he should testify for the inheritors of the deceased, young or old, with a right of his upon the deceased, or upon someone else, and he is the holder for the young inheritors, and he is not a holder for the elder ones?’ So he^-asws wrote: ‘Yes. It is befitting for the trustee that he should testify with the truth, and he should not conceal the testimony’.

وَ كَتَبَ أَ وَ تُقْبَلُ شَهَادَةُ الْوَصِيِّ عَلَى الْمَيِّتِ مَعَ شَاهِدٍ آخَرَ عَدْلٍ فَوَقَّعَ ( عليه السلام ) نَعَمْ مِنْ بَعْدِ يَمِينٍ .

And he wrote, ‘Or is the testimony of the trustee acceptable against the deceased, with another just witness?’ So he^-asws wrote: ‘Yes, from after an oath’.[222]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ النُّمَيْرِيِّ عَنِ الْعَلَاءِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا يُجِيزُ شَهَادَةَ الْأَجِيرِ .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Ahmad Bin Al Hassan Bin Ali, from his father, from Ali Bin Uqba, from Musa Bin Akeyl Al Numeyri, from Al A’ala Bin Sayabat,

(It has been narrated) from Abu Abdullah^-asws who said: ‘Amir Al-Momineen^-asws had said: ‘The testimony of the employee would not be allowed’.[223]

باب مَا يُرَدُّ مِنَ الشُّهُودِ

Chapter 17 – What are rejected, from the witnesses

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا يُرَدُّ مِنَ الشُّهُودِ قَالَ فَقَالَ الظَّنِينُ وَ الْمُتَّهَمُ قَالَ قُلْتُ فَالْفَاسِقُ وَ الْخَائِنُ قَالَ ذَلِكَ يَدْخُلُ فِي الظَّنِينِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullah^-asws, ‘What are rejected, from the witnesses?’ So he^-asws said: ‘The suspicious, and the accused (of being a bastard)’. I said, ‘So (what about) the immoral and the treacherous?’ He^-asws said: ‘That is included in the suspicious’.[224]

عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الَّذِي يُرَدُّ مِنَ الشُّهُودِ فَقَالَ الظَّنِينُ وَ الْخَصْمُ قَالَ قُلْتُ فَالْفَاسِقُ وَ الْخَائِنُ قَالَ فَقَالَ كُلُّ هَذَا يَدْخُلُ فِي الظَّنِينِ .

From him, from Abdullah Bin Muskan, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullah^-asws about those from the witnesses who are rejected. So he^-asws said: ‘The suspicious, and the adversary’. I said, ‘So (what about) the immoral and the treacherous?’ So he^-asws said: ‘This is included in the suspicious’. [225]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَمَّا يُرَدُّ مِنَ الشُّهُودِ فَقَالَ الظَّنِينُ وَ الْمُتَّهَمُ وَ الْخَصْمُ قَالَ قُلْتُ الْفَاسِقُ وَ الْخَائِنُ قَالَ كُلُّ هَذَا يَدْخُلُ فِي الظَّنِينِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Shuayb, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about what from the witnesses are rejected. So he^-asws said: ‘The suspicious, and the accused (of being a bastard), and the adversary’ (opponents). I said, ‘(What about) the immoral and the treacherous?’ He^-asws said: ‘All this is included in the suspicious’.[226]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ وَلَدِ الزِّنَى أَ تَجُوزُ شَهَادَتُهُ فَقَالَ لَا فَقُلْتُ إِنَّ الْحَكَمَ بْنَ عُتَيْبَةَ يَزْعُمُ أَنَّهَا تَجُوزُ قَالَ اللَّهُمَّ لَا تَغْفِرْ ذَنْبَهُ مَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لِلْحَكَمِ بْنِ عُتَيْبَةَ وَ إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban, from Abu Baseer who said,

‘I asked Abu Ja’far^-asws about the son of the adultery, is his testimony allowed?’ So he^-asws said: ‘No’. So I said, ‘Al-Hakam Bin Uteyba is alleging that it is allowed’. He^-asws said: ‘O Allah^-azwj! Do not Forgive his sin. Allah^-azwj Mighty and Majestic did not Say to Al-Hakm Bin Uteyba [43:44] And it is a Reminder for you and your people’.[227]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا أَقْبَلُ شَهَادَةَ الْفَاسِقِ إِلَّا عَلَى نَفْسِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The testimony of the immoral cannot be accepted except against himself (confession)’.[228]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَجُوزُ شَهَادَةُ وَلَدِ الزِّنَى .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,

‘Abu Abdullah^-asws said: ‘The testimony of the son of adultery is not allowed’.[229]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) كَانَ لَا يَقْبَلُ شَهَادَةَ فَحَّاشٍ وَ لَا ذِي مُخْزِيَةٍ فِي الدِّينِ .

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 did not used to accept the testimony of a shameful, nor of one disgraced in the Religion’.[230]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَوْ أَنَّ أَرْبَعَةً شَهِدُوا عِنْدِي عَلَى رَجُلٍ بِالزِّنَى وَ فِيهِمْ وَلَدُ الزِّنَى لَحَدَدْتُهُمْ جَمِيعاً لِأَنَّهُ لَا تَجُوزُ شَهَادَتُهُ وَ لَا يَؤُمُّ النَّاسَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Fazzal, from Ibrahim Bin Muhammad Al Ashary, from Ubeyd Bin Zurara, from his father who said,

‘I heard Abu Ja’far^-asws saying: ‘If four were to testify in my^-asws presence against a man, with the adultery, and among them is a son of the adultery (bastard), I^-asws would apply the legal penalty (Hadd) upon them all, because he (the bastard), his testimony is not allowed, nor can he lead the people (in Prayer)’.[231]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ النُّمَيْرِيِّ عَنِ الْعَلَاءِ بْنِ سَيَابَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا تُقْبَلُ شَهَادَةُ صَاحِبِ النَّرْدِ وَ الْأَرْبَعَةَ عَشَرَ وَ صَاحِبِ الشَّاهَيْنِ يَقُولُ لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ مَاتَ وَ اللَّهِ شَاهٌ وَ قُتِلَ وَ اللَّهِ شَاهٌ وَ مَا مَاتَ وَ مَا قُتِلَ .

Muhammad Bin Yahya, from Muhammad Bin Musa, from Ahmad Bin Al Hassan Bin Ali, from his father, from Ali Bin Uqba, from Musa Bin Akeyl Al Nameyri, from Al A’ala Bin Sayaba who said,

‘I heard Abu Abdullah^-asws saying: ‘The testimony of the (following) people are not acceptable: The one who plays the dice and the (game) played with fourteen (pieces of token), and the owner of the two Shah’s (Chess). He (the player of chess) is saying, ‘No, by Allah^-azwj’, and ‘Yes’, by Allah^-azwj’. Died, by Allah^-azwj, the Shah’. And ‘Killed, by Allah^-azwj, the Shah’, and he did not die, and was not killed’.[232]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تُقْبَلُ شَهَادَةُ سَابِقِ الْحَاجِّ لِأَنَّهُ قَتَلَ رَاحِلَتَهُ وَ أَفْنَى زَادَهُ وَ أَتْعَبَ نَفْسَهُ وَ اسْتَخَفَّ بِصَلَاتِهِ

And by this chain,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The testimony of ‘سَابِقِ الْحَاجِّ’ (the Salaar of Hajj’ the one who walks in the front, the organiser of the group on wages) the precursor of the Pilgrims (for the Hajj) is not acceptable because he kills his ride, and annihilates his provisions, and exhausts himself, and takes his Prayers lightly’.

قُلْتُ فَالْمُكَارِي وَ الْجَمَّالُ وَ الْمَلَّاحُ قَالَ فَقَالَ وَ مَا بَأْسٌ بِهِمْ تُقْبَلُ شَهَادَتُهُمْ إِذَا كَانُوا صُلَحَاءَ .

I said, ‘So (what about) the hirer of the camels, and the camel-driver, and the navigator?’ He^-asws said: ‘And what is the problem with them? Their testimonies would be accepted when they were righteous’.[233]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يُصَلَّى خَلْفَ مَنْ يَبْتَغِي عَلَى الْأَذَانِ وَ الصَّلَاةِ الْأَجْرَ وَ لَا تُقْبَلُ شَهَادَتُهُ.

And by this chain,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Do not Pray behind the one who wants the payment upon the Azaan and the Prayer, and do not accept his testimony’.[234]

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 ) لَمْ يَكُنْ يُجِيزُ شَهَادَةَ سَابِقِ الْحَاجِّ .

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 did not happen to allowed the testimony of ‘سَابِقِ الْحَاجِّ’ the precursor of the Pilgrims (for Hajj)’.[235]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ رَدَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) شَهَادَةَ السَّائِلِ الَّذِي يَسْأَلُ فِي كَفِّهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Hammad Bin Usman, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww rejected the testimony of the beggar, the one who begs by his palm’.

قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لِأَنَّهُ لَا يُؤْمَنُ عَلَى الشَّهَادَةِ وَ ذَلِكَ لِأَنَّهُ إِنْ أُعْطِيَ رَضِيَ وَ إِنْ مُنِعَ سَخِطَ .

Abu Ja’far^-asws said: ‘Because he is not to be trusted upon the testimony, and that is because if he is given, he is pleased, and if he is prevented, he gets angry’.[236]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ السَّائِلِ الَّذِي يَسْأَلُ فِي كَفِّهِ هَلْ تُقْبَلُ شَهَادَتُهُ فَقَالَ كَانَ أَبِي ( عليه السلام ) لَا يَقْبَلُ شَهَادَتَهُ إِذَا سَأَلَ فِي كَفِّهِ .

Muhammad Bin Yahya, from Al Amaraky Bin Ali,

(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 the beggar who begs by his palm, would his testimony be accepted?’ So he^-asws said: ‘His testimony is not acceptable when he begs by his palm’.[237]

باب شَهَادَةِ الْقَاذِفِ وَ الْمَحْدُودِ

Chapter 18 – Testimony of the slanderer and the penalised

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْقَاذِفِ بَعْدَ مَا يُقَامُ عَلَيْهِ الْحَدُّ مَا تَوْبَتُهُ قَالَ يُكْذِبُ نَفْسَهُ قُلْتُ أَ رَأَيْتَ إِنْ أَكْذَبَ نَفْسَهُ وَ تَابَ أَ تُقْبَلُ شَهَادَتُهُ قَالَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullah^-asws about the slanderer after the legal penalty (Hadd) having been established upon him, what is his repentance?’ He^-asws said: ‘He should belie himself’. I said, ‘What is your^-asws view if he belies himself and repents, would his testimony be accepted?’ He^-asws said: ‘Yes’.[238]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ وَ حَمَّادٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقْذِفُ الرَّجُلَ فَيُجْلَدُ حَدّاً ثُمَّ يَتُوبُ وَ لَا يُعْلَمُ مِنْهُ إِلَّا خَيْراً أَ تَجُوزُ شَهَادَتُهُ قَالَ نَعَمْ مَا يُقَالُ عِنْدَكُمْ قُلْتُ يَقُولُونَ تَوْبَتُهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ وَ لَا تُقْبَلُ شَهَادَتُهُ أَبَداً فَقَالَ بِئْسَ مَا قَالُوا كَانَ أَبِي يَقُولُ إِذَا تَابَ وَ لَمْ يُعْلَمْ مِنْهُ إِلَّا خَيْراً جَازَتْ شَهَادَتُهُ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al nazr Bin Suweyd, and Hammad, from Al Qasim Bin Suleyman who said,

‘I asked Abu Abdullah^-asws about the man who slandered the man, so he was whipped a legal penalty (Hadd). Then he repented and it was not known from him except for the goodness. Would his testimony be accepted?’ He^-asws said: ‘Yes. What are they saying among you all?’ I said, ‘They are saying that his repentance is between him and Allah^-azwj, and his testimony would not be accepted, ever’. So he^-asws said: ‘Evil is what they are saying. My^-asws father^-asws was saying: ‘When one repents, and nothing is known from him except for the goodness, his testimony is allowed’.[239]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) شَهِدَ عِنْدَهُ رَجُلٌ وَ قَدْ قُطِعَتْ يَدُهُ وَ رِجْلُهُ بِشَهَادَةٍ فَأَجَازَ شَهَادَتَهُ وَ قَدْ كَانَ تَابَ وَ [قَدْ] عُرِفَتْ تَوْبَتُهُ .

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, a man testified in his^-asws presence with a testimony, and his hand and his leg had been cut. So he^-asws allowed his testimony, and he had repented and his repentance had been recognised’.[240]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) لَيْسَ يُصِيبُ أَحَدٌ حَدّاً فَيُقَامُ عَلَيْهِ ثُمَّ يَتُوبُ إِلَّا جَازَتْ شَهَادَتُهُ .

And by this chain,

(It has been narrated) he^-asws said: ‘Amir Al-Momineen^-asws said: ‘There is none upon whom a legal penalty (Hadd) was applicable, so it is established upon him, then he repents, except that his testimony is allowed’.[241]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الَّذِي يَقْذِفُ الْمُحْصَنَاتِ تُقْبَلُ شَهَادَتُهُ بَعْدَ الْحَدِّ إِذَا تَابَ قَالَ نَعَمْ قُلْتُ وَ مَا تَوْبَتُهُ قَالَ يَجِي‏ءُ وَ يُكْذِبُ نَفْسَهُ عِنْدَ الْإِمَامِ وَ يَقُولُ قَدِ افْتَرَيْتُ عَلَى فُلَانَةَ وَ يَتُوبُ مِمَّا قَالَ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the one who slanders the married woman, would his testimony be accepted after the legal penalty (Hadd) (having been applied upon him), when he repents?’ He^-asws said: ‘Yes’. I said, ‘So what is his repentance?’ He^-asws said: ‘He would come and belie himself in the presence of the Imam^-asws, and would be saying, ‘I had forged upon so and so woman’, and he would repent from what had said’.[242]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَحْدُودِ إِنْ تَابَ تُقْبَلُ شَهَادَتُهُ فَقَالَ إِذَا تَابَ وَ تَوْبَتُهُ أَنْ يَرْجِعَ مِمَّا قَالَ وَ يُكْذِبَ نَفْسَهُ عِنْدَ الْإِمَامِ وَ عِنْدَ الْمُسْلِمِينَ فَإِذَا فَعَلَ فَإِنَّ عَلَى الْإِمَامِ أَنْ يَقْبَلَ شَهَادَتَهُ بَعْدَ ذَلِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhamad, from Ibn Mahboub, from Ibn Sinan who said,

‘I asked Abu Abdullah^-asws about the penalised one (by the Hadd), if he were to repent, would his testimony be accepted?’ So he^-asws said: ‘When he repents, and his repentance is that he should retract from what he had said, and belie himself in the presence of the Imam^-asws, and in the presence of the Muslims. So when he does it, so it would be upon the Imam^-asws that he accept his testimony after that’.[243]

باب شَهَادَةِ أَهْلِ الْمِلَلِ

Chapter 19 – Testiomy of people of the other religions

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَجُوزُ شَهَادَةُ الْمُسْلِمِينَ عَلَى جَمِيعِ أَهْلِ الْمِلَلِ وَ لَا تَجُوزُ شَهَادَةُ أَهْلِ الذِّمَّةِ عَلَى الْمُسْلِمِينَ

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 Ubeyda,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The testimony of the Muslims would be accepted over the entirety of the people of (other) religions, and the testimony of the people under the responsibility (Ahl Al-Zimma) is not allowed against the Muslims’.[244]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ شَهَادَةِ أَهْلِ الْمِلَّةِ قَالَ فَقَالَ لَا تَجُوزُ إِلَّا عَلَى أَهْلِ مِلَّتِهِمْ فَإِنْ لَمْ تَجِدْ غَيْرَهُمْ جَازَتْ شَهَادَتُهُمْ عَلَى الْوَصِيَّةِ لِأَنَّهُ لَا يَصْلُحُ ذَهَابُ حَقِّ أَحَدٍ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Zurara, from Sama’at who said,

‘I asked Abu Abdullah^-asws about the testimony of the people of the (other) religions. So he^-asws said: ‘Not allowed, except against the people of their own religions. So if others cannot be found, their testimony would be allowed upon the bequest, because it is not correct for a right of anyone to go away’.[245]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْيَهُودُ وَ النَّصَارَى إِذَا شَهِدُوا ثُمَّ أَسْلَمُوا جَازَتْ شَهَادَتُهُمْ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The Jews and the Christians, when they testify, then they becomes Muslims, their testimonies are accepted’.[246]

عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الصَّبِيِّ وَ الْعَبْدِ وَ النَّصْرَانِيِّ يَشْهَدُونَ بِشَهَادَةٍ فَيُسْلِمُ النَّصْرَانِيُّ أَ تَجُوزُ شَهَادَتُهُ قَالَ نَعَمْ .

Ali Bin Muhammad Bin Isa, from Yunus, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws), said, ‘I asked him^-asws about the child, and the slave, and the Christian, testify with a testimony. So the Christian becomes a Muslim, would his testimony be allowed?’ He^-asws said: ‘Yes’.[247]

 مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ نَصْرَانِيٍّ أُشْهِدَ عَلَى شَهَادَةٍ ثُمَّ أَسْلَمَ بَعْدُ أَ تَجُوزُ شَهَادَتُهُ قَالَ نَعَمْ هُوَ عَلَى مَوْضِعِ شَهَادَتِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Muhammad Bin Humran,

(The narrator) says, ‘I asked Abu Abdullah^-asws about a Christian who testified upon a testimony, then became a Muslim afterwards, would his testimony be allowed?’ He^-asws said: ‘Yes. He is in a position to testify’.[248]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَوْ آخَرانِ مِنْ غَيْرِكُمْ قَالَ إِذَا كَانَ الرَّجُلُ فِي أَرْضِ غُرْبَةٍ لَا يُوجَدُ فِيهَا مُسْلِمٌ جَازَتْ شَهَادَةُ مَنْ لَيْسَ بِمُسْلِمٍ عَلَى الْوَصِيَّةِ .

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

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [5:106] or two others from among others than you. He^-asws said: ‘If the man was in a land of strangers, not finding a Muslim in it, the testimony of one who is not a Muslim would be allowed upon the bequest’.[249]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ شَهَادَةِ أَهْلِ الْمِلَلِ هَلْ تَجُوزُ عَلَى رَجُلٍ مِنْ غَيْرِ أَهْلِ مِلَّتِهِمْ فَقَالَ لَا إِلَّا أَنْ لَا يُوجَدَ فِي تِلْكَ الْحَالِ غَيْرُهُمْ فَإِنْ لَمْ يُوجَدْ غَيْرُهُمْ جَازَتْ شَهَادَتُهُمْ فِي الْوَصِيَّةِ لِأَنَّهُ لَا يَصْلُحُ ذَهَابُ حَقِّ امْرِئٍ مُسْلِمٍ وَ لَا تَبْطُلُ وَصِيَّتُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Ayoub Al Khazzaz, from Zureys Al Kunasy who said,

‘I asked Abu Ja’far^-asws about the testimony of the people of (other) religions, is it allowed upon a man from other than their religion?’ So he^-asws said: ‘No, except that others cannot be found in that situation. So if others cannot be found, their testimonies are allowed regarding the bequest, because it is not correct for the right of a Muslim person to go away, and his bequest would not be invalidated’.[250]

ابْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ذَوا عَدْلٍ مِنْكُمْ أَوْ آخَرانِ مِنْ غَيْرِكُمْ قَالَ فَقَالَ اللَّذَانِ مِنْكُمْ مُسْلِمَانِ وَ اللَّذَانِ مِنْ غَيْرِكُمْ مِنْ أَهْلِ الْكِتَابِ قَالَ فَإِنَّمَا ذَلِكَ إِذَا مَاتَ الرَّجُلُ الْمُسْلِمُ فِي أَرْضِ غُرْبَةٍ فَيَطْلُبُ رَجُلَيْنِ مُسْلِمَيْنِ لِيُشْهِدَهُمَا عَلَى وَصِيَّتِهِ فَلَمْ يَجِدْ مُسْلِمَيْنِ فَلْيُشْهِدْ عَلَى وَصِيَّتِهِ رَجُلَيْنِ ذِمِّيَّيْنِ مِنْ أَهْلِ الْكِتَابِ مَرْضِيَّيْنِ عِنْدَ أَصْحَابِهِمَا .

Ibn Mahboub, from Jameel Bin Salih, from Hamza Bin Humran,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [5:106] two just persons from among you, or two others from among others than you. So he^-asws said: ‘Those from among you are the Muslims, and those from among others than you are from people of the Book. But rather, that is when the Muslim man dies in a land of strangers, so he seeks two Muslim men to bear witness his bequest. But if he cannot find two Muslims, so let two men bear witness upon his bequest, the ones under the responsibility (Ahl Al-Zimma) from the people of the Book, both of whom are acceptable among their own companions’.[251]

باب

Chapter 20 – A chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ شَهِدَ عَلَى شَهَادَةِ رَجُلٍ فَجَاءَ الرَّجُلُ فَقَالَ لَمْ أُشْهِدْهُ فَقَالَ تَجُوزُ شَهَادَةُ أَعْدَلِهِمَا وَ لَوْ كَانَ أَعْدَلُهُمَا وَاحِداً لَمْ تَجُزْ شَهَادَتُهُ عَدَالَةً فِيهِمَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Sinan,

(It has been narrated) from Abu Abdullah^-asws regarding a man who testified upon a testimony of another man. So the man comes over, so he said to him, ‘I did not (appoint him) as a witness (on my behalf)’. So he^-asws said: ‘The one who is more just from the two would be allowed (to give testimony), but if (there is only) one just (to be found), his testimony would not be allowed in fairness to both of them’.[252]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ شَهِدَ عَلَى شَهَادَةِ رَجُلٍ فَجَاءَ الرَّجُلُ فَقَالَ لَمْ أُشْهِدْهُ فَقَالَ تَجُوزُ شَهَادَةُ أَعْدَلِهِمَا .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullah^-asws regarding a man who testified upon the testimony of a man, so the man came over, so he said, ‘I did not (appoint) him as a witness’. So he^-asws said: ‘The testimony of the more just of the two would be acceptable’.[253]

---

[1] Al Kafi – V 7 – The Book of Wergilds Ch 33 H 1

[2] Al Kafi – V 7 – The Book of Wergilds Ch 34 H 1

[3] Al Kafi – V 7 – The Book of Wergilds Ch 34 H 2

[4] Al Kafi – V 7 – The Book of Wergilds Ch 34 H 3

[5] Al Kafi – V 7 – The Book of Wergilds Ch 34 H 4

[6] Al Kafi – V 7 – The Book of Wergilds Ch 34 H 5

[7] Al Kafi – V 7 – The Book of Wergilds Ch 34 H 6

[8] Al Kafi – V 7 – The Book of Wergilds Ch 34 H 7

[9] Al Kafi – V 7 – The Book of Wergilds Ch 34 H 8

[10] Al Kafi – V 7 – The Book of Wergilds Ch 34 H 9

[11] Al Kafi – V 7 – The Book of Wergilds Ch 34 H 10

[12] Al Kafi – V 7 – The Book of Wergilds Ch 34 H 11

[13] Al Kafi – V 7 – The Book of Wergilds Ch 34 H 12

[14] Al Kafi – V 7 – The Book of Wergilds Ch 35 H 1

[15] Al Kafi – V 7 – The Book of Wergilds Ch 35 H 2

[16] Al Kafi – V 7 – The Book of Wergilds Ch 36 H 1

[17] Al Kafi – V 7 – The Book of Wergilds Ch 36 H 2

[18] Al Kafi – V 7 – The Book of Wergilds Ch 36 H 3

[19] Al Kafi – V 7 – The Book of Wergilds Ch 37 H 1 & 2

[20] Al Kafi – V 7 – The Book of Wergilds Ch 37 H 3

[21] Al Kafi – V 7 – The Book of Wergilds Ch 37 H 4

[22] Al Kafi – V 7 – The Book of Wergilds Ch 37 H 5

[23] Al Kafi – V 7 – The Book of Wergilds Ch 37 H 6

[24] Al Kafi – V 7 – The Book of Wergilds Ch 37 H 7

[25] Al Kafi – V 7 – The Book of Wergilds Ch 37 H 8

[26] Al Kafi – V 7 – The Book of Wergilds Ch 37 H 9

[27] Al Kafi – V 7 – The Book of Wergilds Ch 37 H 10

[28] Al Kafi – V 7 – The Book of Wergilds Ch 37 H 11

[29] Al Kafi – V 7 – The Book of Wergilds Ch 37 H 12

[30] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 1

[31] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 2

[32] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 3

[33] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 4

[34] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 5

[35] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 6

[36] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 7

[37] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 8

[38] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 9

[39] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 10

[40] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 11

[41] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 12

[42] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 13

[43] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 14

[44] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 15

[45] Al Kafi – V 7 – The Book of Wergilds Ch 38 H 16

[46] Al Kafi – V 7 – The Book of Wergilds Ch 39 H 1

[47] Al Kafi – V 7 – The Book of Wergilds Ch 39 H 2

[48] Al Kafi – V 7 – The Book of Wergilds Ch 39 H 3

[49] Al Kafi – V 7 – The Book of Wergilds Ch 39 H 4

[50] Al Kafi – V 7 – The Book of Wergilds Ch 40 H 1

[51] Al Kafi – V 7 – The Book of Wergilds Ch 40 H 2

[52] Al Kafi – V 7 – The Book of Wergilds Ch 40 H 3

[53] Al Kafi – V 7 – The Book of Wergilds Ch 40 H 4

[54] Al Kafi – V 7 – The Book of Wergilds Ch 40 H 5

[55] Al Kafi – V 7 – The Book of Wergilds Ch 40 H 6

[56] Al Kafi – V 7 – The Book of Wergilds Ch 40 H 7

[57] Al Kafi – V 7 – The Book of Wergilds Ch 40 H 8

[58] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 1

[59] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 2

[60] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 3

[61] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 4

[62] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 5

[63] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 6

[64] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 7

[65] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 8

[66] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 9

[67] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 10

[68] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 11

[69] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 12

[70] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 13

[71] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 14

[72] Al Kafi – V 7 – The Book of Wergilds Ch 41 H 15

[73] Al Kafi – V 7 – The Book of Wergilds Ch 42 H 1

[74] Al Kafi – V 7 – The Book of Wergilds Ch 42 H 2

[75] Al Kafi – V 7 – The Book of Wergilds Ch 42 H 3

[76] Al Kafi – V 7 – The Book of Wergilds Ch 42 H 4

[77] Al Kafi – V 7 – The Book of Wergilds Ch 42 H 5

[78] Al Kafi – V 7 – The Book of Wergilds Ch 42 H 6

[79] Al Kafi – V 7 – The Book of Wergilds Ch 43 H 1

[80] Al Kafi – V 7 – The Book of Wergilds Ch 43 H 2

[81] Al Kafi – V 7 – The Book of Wergilds Ch 43 H 3

[82] Al Kafi – V 7 – The Book of Wergilds Ch 44 H 1

[83] Al Kafi – V 7 – The Book of Wergilds Ch 45 H 1

[84] Al Kafi – V 7 – The Book of Wergilds Ch 45 H 2

[85] Al Kafi – V 7 – The Book of Wergilds Ch 45 H 3

[86] Al Kafi – V 7 – The Book of Wergilds Ch 45 H 4

[87] Al Kafi – V 7 – The Book of Wergilds Ch 45 H 5

[88] Al Kafi – V 7 – The Book of Wergilds Ch 45 H 6

[89] Al Kafi – V 7 – The Book of Wergilds Ch 45 H 7

[90] Al Kafi – V 7 – The Book of Wergilds Ch 45 H 8

[91] Al Kafi – V 7 – The Book of Wergilds Ch 46 H 1

[92] Al Kafi – V 7 – The Book of Wergilds Ch 46 H 2

[93] Al Kafi – V 7 – The Book of Wergilds Ch 46 H 3

[94] Al Kafi – V 7 – The Book of Wergilds Ch 46 H 4

[95] Al Kafi – V 7 – The Book of Wergilds Ch 47 H 1

[96] Al Kafi – V 7 – The Book of Wergilds Ch 48 H 1

[97] Al Kafi – V 7 – The Book of Wergilds Ch 49 H 1

[98] Al Kafi – V 7 – The Book of Wergilds Ch 49 H 2

[99] Al Kafi – V 7 – The Book of Wergilds Ch 49 H 3

[100] Al Kafi – V 7 – The Book of Wergilds Ch 49 H 4

[101] Al Kafi – V 7 – The Book of Wergilds Ch 49 H 5

[102] Al Kafi – V 7 – The Book of Wergilds Ch 49 H 6

[103] Al Kafi – V 7 – The Book of Wergilds Ch 49 H 7

[104] Al Kafi – V 7 – The Book of Wergilds Ch 49 H 8

[105] Al Kafi – V 7 – The Book of Wergilds Ch 49 H 9

[106] Al Kafi – V 7 – The Book of Wergilds Ch 49 H 10

[107] Al Kafi – V 7 – The Book of Wergilds Ch 50 H 10

[108] Al Kafi – V 7 – The Book of Wergilds Ch 51 H 1

[109] Al Kafi – V 7 – The Book of Wergilds Ch 51 H 2

[110] Al Kafi – V 7 – The Book of Wergilds Ch 51 H 3

[111] Al Kafi – V 7 – The Book of Wergilds Ch 51 H 4

[112] Al Kafi – V 7 – The Book of Wergilds Ch 51 H 5

[113] Al Kafi – V 7 – The Book of Wergilds Ch 52 H 1

[114] Al Kafi – V 7 – The Book of Wergilds Ch 52 H 2

[115] Al Kafi – V 7 – The Book of Wergilds Ch 52 H 3

[116] Al Kafi – V 7 – The Book of Wergilds Ch 52 H 4

[117] Al Kafi – V 7 – The Book of Wergilds Ch 53 H 1

[118] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 2

[119] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 3

[120] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 4

[121] Al Kafi – V 7 – The Book of Wergilds Ch 52 H 5

[122] Al Kafi – V 7 – The Book of Wergilds Ch 52 H 6

[123] Al Kafi – V 7 – The Book of Wergilds Ch 52 H 7

[124] Al Kafi – V 7 – The Book of Wergilds Ch 52 H 8

[125] Al Kafi – V 7 – The Book of Wergilds Ch 52 H 9

[126] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 1

[127] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 2

[128] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 3

[129] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 4

[130] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 5

[131] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 6

[132] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 7

[133] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 8

[134] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 9

[135] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 10

[136] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 11

[137] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 12

[138] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 13

[139] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 14

[140] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 15

[141] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 16

[142] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 17

[143] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 18

[144] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 19

[145] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 20

[146] Al Kafi – V 7 – The Book of Wergilds Ch 54 H 21

[147] Al Kafi – V 7 – The Book of Testimonies Ch 1 H 1

[148] Al Kafi – V 7 – The Book of Testimonies Ch 1 H 2

[149] Al Kafi – V 7 – The Book of Testimonies Ch 2 H 1

[150] Al Kafi – V 7 – The Book of Testimonies Ch 2 H 2

[151] Al Kafi – V 7 – The Book of Testimonies Ch 2 H 3

[152] Al Kafi – V 7 – The Book of Testimonies Ch 2 H 4

[153] Al Kafi – V 7 – The Book of Testimonies Ch 2 H 5

[154] Al Kafi – V 7 – The Book of Testimonies Ch 2 H 6

[155] Al Kafi – V 7 – The Book of Testimonies Ch 3 H 1

[156] Al Kafi – V 7 – The Book of Testimonies Ch 3 H 2

[157] Al Kafi – V 7 – The Book of Testimonies Ch 3 H 3

[158] Al Kafi – V 7 – The Book of Testimonies Ch 4 H 1

[159] Al Kafi – V 7 – The Book of Testimonies Ch 4 H 2

[160] Al Kafi – V 7 – The Book of Testimonies Ch 4 H 3

[161] Al Kafi – V 7 – The Book of Testimonies Ch 4 H 4

[162] Al Kafi – V 7 – The Book of Testimonies Ch 4 H 5

[163] Al Kafi – V 7 – The Book of Testimonies Ch 4 H 6

[164] Al Kafi – V 7 – The Book of Testimonies Ch 5 H 1

[165] Al Kafi – V 7 – The Book of Testimonies Ch 5 H 2

[166] Al Kafi – V 7 – The Book of Testimonies Ch 5 H 3

[167] Al Kafi – V 7 – The Book of Testimonies Ch 5 H 4

[168] Al Kafi – V 7 – The Book of Testimonies Ch 6 H 1

[169] Al Kafi – V 7 – The Book of Testimonies Ch 6 H 2

[170] Al Kafi – V 7 – The Book of Testimonies Ch 6 H 3

[171] Al Kafi – V 7 – The Book of Testimonies Ch 7 H 1

[172] Al Kafi – V 7 – The Book of Testimonies Ch 7 H 2

[173] Al Kafi – V 7 – The Book of Testimonies Ch 7 H 3

[174] Al Kafi – V 7 – The Book of Testimonies Ch 7 H 4

[175] Al Kafi – V 7 – The Book of Testimonies Ch 7 H 5

[176] Al Kafi – V 7 – The Book of Testimonies Ch 7 H 6

[177] Al Kafi – V 7 – The Book of Testimonies Ch 7 H 7

[178] Al Kafi – V 7 – The Book of Testimonies Ch 7 H 8

[179] Al Kafi – V 7 – The Book of Testimonies Ch 8 H 1

[180] Al Kafi – V 7 – The Book of Testimonies Ch 8 H 2

[181] Al Kafi – V 7 – The Book of Testimonies Ch 8 H 3

[182] Al Kafi – V 7 – The Book of Testimonies Ch 8 H 4

[183] Al Kafi – V 7 – The Book of Testimonies Ch 8 H 5

[184] Al Kafi – V 7 – The Book of Testimonies Ch 8 H 6

[185] Al Kafi – V 7 – The Book of Testimonies Ch 8 H 7

[186] Al Kafi – V 7 – The Book of Testimonies Ch 8 H 8

[187] Al Kafi – V 7 – The Book of Testimonies Ch 9 H 1

[188] Al Kafi – V 7 – The Book of Testimonies Ch 9 H 2

[189] Al Kafi – V 7 – The Book of Testimonies Ch 9 H 3

[190] Al Kafi – V 7 – The Book of Testimonies Ch 9 H 4

[191] Al Kafi – V 7 – The Book of Testimonies Ch 10 H 1

[192] Al Kafi – V 7 – The Book of Testimonies Ch 10 H 1

[193] Al Kafi – V 7 – The Book of Testimonies Ch 11 H 2

[194] Al Kafi – V 7 – The Book of Testimonies Ch 11 H 3

[195] Al Kafi – V 7 – The Book of Testimonies Ch 11 H 4

[196] Al Kafi – V 7 – The Book of Testimonies Ch 11 H 5

[197] Al Kafi – V 7 – The Book of Testimonies Ch 11 H 5

[198] Al Kafi – V 7 – The Book of Testimonies Ch 12 H 1

[199] Al Kafi – V 7 – The Book of Testimonies Ch 12 H 2

[200] Al Kafi – V 7 – The Book of Testimonies Ch 12 H 2

[201] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 1

[202] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 2

[203] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 3

[204] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 4

[205] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 5

[206] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 6

[207] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 7

[208] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 8

[209] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 9

[210] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 10

[211] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 11

[212] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 12

[213] Al Kafi – V 7 – The Book of Testimonies Ch 13 H 13

[214] Al Kafi – V 7 – The Book of Testimonies Ch 14 H 1

[215] Al Kafi – V 7 – The Book of Testimonies Ch 14 H 2

[216] Al Kafi – V 7 – The Book of Testimonies Ch 15 H 1

[217] Al Kafi – V 7 – The Book of Testimonies Ch 15 H 2

[218] Al Kafi – V 7 – The Book of Testimonies Ch 15 H 3

[219] Al Kafi – V 7 – The Book of Testimonies Ch 15 H 4

[220] Al Kafi – V 7 – The Book of Testimonies Ch 16 H 1

[221] Al Kafi – V 7 – The Book of Testimonies Ch 16 H 2

[222] Al Kafi – V 7 – The Book of Testimonies Ch 16 H 3

[223] Al Kafi – V 7 – The Book of Testimonies Ch 16 H 4

[224] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 1

[225] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 2

[226] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 3

[227] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 4

[228] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 5

[229] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 6

[230] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 7

[231] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 8

[232] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 9

[233] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 10

[234] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 11

[235] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 12

[236] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 13

[237] Al Kafi – V 7 – The Book of Testimonies Ch 17 H 14

[238] Al Kafi – V 7 – The Book of Testimonies Ch 18 H 1

[239] Al Kafi – V 7 – The Book of Testimonies Ch 18 H 2

[240] Al Kafi – V 7 – The Book of Testimonies Ch 18 H 3

[241] Al Kafi – V 7 – The Book of Testimonies Ch 18 H 4

[242] Al Kafi – V 7 – The Book of Testimonies Ch 18 H 5

[243] Al Kafi – V 7 – The Book of Testimonies Ch 18 H 6

[244] Al Kafi – V 7 – The Book of Testimonies Ch 19 H 1

[245] Al Kafi – V 7 – The Book of Testimonies Ch 19 H 2

[246] Al Kafi – V 7 – The Book of Testimonies Ch 19 H 3

[247] Al Kafi – V 7 – The Book of Testimonies Ch 19 H 4

[248] Al Kafi – V 7 – The Book of Testimonies Ch 19 H 5

[249] Al Kafi – V 7 – The Book of Testimonies Ch 19 H 6

[250] Al Kafi – V 7 – The Book of Testimonies Ch 19 H 7

[251] Al Kafi – V 7 – The Book of Testimonies Ch 19 H 8

[252] Al Kafi – V 7 – The Book of Testimonies Ch 20 H 1

[253] Al Kafi – V 7 – The Book of Testimonies Ch 20 H 2