الكافي
AL-KAFI
ج 7
Volume 7
Part 6 out of 6
للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية
Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni
Well known as ‘The trustworthy of Al-Islam Al-Kulayni’
Who died in the year 329 H
Chapter 21 – Testimony of the blind and the deaf
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ شَهَادَةِ الْأَعْمَى فَقَالَ نَعَمْ إِذَا أَثْبَتَ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Sa’alba Bin Maymoun, from Muhammad Bin Qays,
(The narrator) says, ‘I asked Abu Ja’far-asws testimony of the blind. So he-asws said: ‘Yes, when it is proved’.[1]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْأَعْمَى تَجُوزُ شَهَادَتُهُ قَالَ نَعَمْ إِذَا أَثْبَتَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Sa’albat Bin Maymoun, from Muhammad Bin Qays who said,
‘I asked Abu Abdullah-asws about the blind, is his testimony allowed?’ He-asws said: ‘Yes, when it is proved’.[2]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ دُرُسْتَ عَنْ جَمِيلٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ شَهَادَةِ الْأَصَمِّ فِي الْقَتْلِ قَالَ يُؤْخَذُ بِأَوَّلِ قَوْلِهِ وَ لَا يُؤْخَذُ بِالثَّانِي .
A number of our companions, from Sahl Bin Ziyad, from Ismail Bin Mahran, from Dorost, from Jameel who said,
‘I asked Abu Abdullah-asws about the testimony of the deaf regarding the killing. He-asws said: ‘He would be taken with the first of his speech, and would not be taken by the second’.[3]
باب الرَّجُلِ يَشْهَدُ عَلَى الْمَرْأَةِ وَ لَا يَنْظُرُ وَجْهَهَا
Chapter 22 – The man testifies upon the woman and does not look at her face
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَخِيهِ جَعْفَرِ بْنِ عِيسَى بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ لَا بَأْسَ بِالشَّهَادَةِ عَلَى إِقْرَارِ الْمَرْأَةِ وَ لَيْسَتْ بِمُسْفِرَةٍ إِذَا عُرِفَتْ بِعَيْنِهَا أَوْ حَضَرَ مَنْ يَعْرِفُهَا فَأَمَّا إِنْ لَا تُعْرَفْ بِعَيْنِهَا وَ لَا يَحْضُرْ مَنْ يَعْرِفُهَا فَلَا يَجُوزُ لِلشُّهُودِ أَنْ يَشْهَدُوا عَلَيْهَا وَ عَلَى إِقْرَارِهَا دُونَ أَنْ تُسْفِرَ وَ يَنْظُرُوا إِلَيْهَا .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from his brother Ja’far Bin Isa Bin Yaqteen,
(It has been narrated) from Abu Al-Hassan-asws the 1st having said: ‘There is no problem with the testimony upon the confession of the woman, and it is not with an uncovered face, when she is recognised by her eyes, or there is present someone who recognises her. So if she cannot be recognised by her eyes, and there is none present who recognises her, so it is not allowable for the witnesses that they should testify upon her, and upon her confession, besides if she is covered and one looks at her (for identification)’.[4]
باب النَّوَادِرِ
Chapter 23 – The miscellaneous
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ كَانَ الْبَلَاطُ حَيْثُ يُصَلَّى عَلَى الْجَنَائِزِ سُوقاً عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يُسَمَّى الْبَطْحَاءَ يُبَاعُ فِيهَا الْحَلِيبُ وَ السَّمْنُ وَ الْأَقِطُ وَ إِنَّ أَعْرَابِيّاً أَتَى بِفَرَسٍ لَهُ فَأَوْثَقَهُ فَاشْتَرَاهُ مِنْهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ دَخَلَ لِيَأْتِيَهُ بِالثَّمَنِ فَقَامَ نَاسٌ مِنَ الْمُنَافِقِينَ فَقَالُوا بِكَمْ بِعْتَ فَرَسَكَ قَالَ بِكَذَا وَ كَذَا قَالُوا بِئْسَ مَا بِعْتَ فَرَسُكَ خَيْرٌ مِنْ ذَلِكَ وَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) خَرَجَ إِلَيْهِ بِالثَّمَنِ وَافِياً طَيِّباً
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muawiya Bin Wahab who said,
‘The courtyard where the marketers used to Pray over the funerals in the era of Rasool-Allah-saww was called Al-Bat’ha. There used to be sold therein, the milk, and the butter, and the cheese; and a Bedouin came over with a horse of his, so he fastened it. So Rasool-Allah-saww bought it from him. Then he-saww entered (went home) in order to fetch the price of it. So the hypocritical people arose and said to him, ‘For how much did you sell your horse?’ He said, ‘For such and such’. They said, ‘Bad (price) is what you sold it. Your horse is better than that, and Rasool-Allah-saww came out to him with the price, loyally, in a goodly manner.
فَقَالَ الْأَعْرَابِيُّ مَا بِعْتُكَ وَ اللَّهِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سُبْحَانَ اللَّهِ بَلَى وَ اللَّهِ لَقَدْ بِعْتَنِي وَ ارْتَفَعَتِ الْأَصْوَاتُ فَقَالَ النَّاسُ رَسُولُ اللَّهِ يُقَاوِلُ الْأَعْرَابِيَّ فَاجْتَمَعَ نَاسٌ كَثِيرٌ
So the Bedouin said, ‘I did not sell it, by Allah-azwj!’ So Rasool-Allah-saww said: ‘Glory be to Allah-azwj! But, by Allah-azwj, you have sold it to me-saww’; and the voices got raised. So the people said, ‘Rasool-Allah-saww is bargaining with the Bedouin’. So a lot of people gathered around.
فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ مَعَ النَّبِيِّ ( صلى الله عليه وآله ) أَصْحَابُهُ إِذْ أَقْبَلَ خُزَيْمَةُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ فَفَرَّجَ النَّاسَ بِيَدِهِ حَتَّى انْتَهَى إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ أَشْهَدُ يَا رَسُولَ اللَّهِ لَقَدِ اشْتَرَيْتَهُ مِنْهُ فَقَالَ الْأَعْرَابِيُّ أَ تَشْهَدُ وَ لَمْ تَحْضُرْنَا وَ قَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) أَ شَهِدْتَنَا فَقَالَ لَهُ لَا يَا رَسُولَ اللَّهِ وَ لَكِنِّي عَلِمْتُ أَنَّكَ قَدِ اشْتَرَيْتَ أَ فَأُصَدِّقُكَ بِمَا جِئْتَ بِهِ مِنْ عِنْدِ اللَّهِ وَ لَا أُصَدِّقُكَ عَلَى هَذَا الْأَعْرَابِيِّ الْخَبِيثِ
So Abu Abdullah-asws said: ‘And with the Prophet-saww were his-saww companions, when Khuzayma Bin Sabit Al-Ansary came over, and he cleared the people by his hands until he ended up to the Prophet-saww. So he said, ‘I hereby testify, O Rasool-Allah-saww, that you have bought it from him’. So the Bedouin said, ‘You are testifying and were not present with us?’ And the Prophet-saww said to him: ‘Did you witness us?’ So he said, ‘No, O Rasool-Allah-saww! But, I know that you-saww have bought it. I have ratified you-saww with what you have come with from the Presence of Allah-saww, and I should not ratify you-saww against this wicked Bedouin?’
قَالَ فَعَجِبَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ قَالَ يَا خُزَيْمَةُ شَهَادَتُكَ شَهَادَةُ رَجُلَيْنِ .
He-asws said: ‘So Rasool-Allah-saww was amazed at him and said: ‘O Khuzeyma! Your testimony is the testimony of two men’.[5]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ جَعْفَرِ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَبِيهِ ( عليه السلام ) قَالَ أُتِيَ عُمَرُ بْنُ الْخَطَّابِ بِقُدَامَةَ بْنِ مَظْعُونٍ وَ قَدْ شَرِبَ الْخَمْرَ فَشَهِدَ عَلَيْهِ رَجُلَانِ أَحَدُهُمَا خَصِيٌّ وَ هُوَ عَمْرٌو التَّمِيمِيُّ وَ الْآخَرُ الْمُعَلَّى بْنُ الْجَارُودِ فَشَهِدَ أَحَدُهُمَا أَنَّهُ رَآهُ يَشْرَبُ وَ شَهِدَ الْآخَرُ أَنَّهُ رَآهُ يَقِيءُ الْخَمْرَ
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Musa Bin Ja’far Al Baghdady, from Ja’far Bin Yahya, from Abdullah Bin Abdul Rahman, from Al Husayn Bin Zayd,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws having said: ‘They came to Umar Bin Al-Khattab with Qudama Bin Maz’oun, and he had drunk the wine. So two men testified against him, one of them was a eunuch (castrated) and he was Amro Al-Tameemy, and the one one was Al-Moalla Bin Al-Jaroud. So, one of them testified that he had seen him drinking, and the other one testified that he had seen him throwing out the wine.
فَأَرْسَلَ عُمَرُ إِلَى أُنَاسٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ فِيهِمْ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) مَا تَقُولُ يَا أَبَا الْحَسَنِ فَإِنَّكَ الَّذِي قَالَ فِيكَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْتَ أَعْلَمُ هَذِهِ الْأُمَّةِ وَ أَقْضَاهَا بِالْحَقِّ فَإِنَّ هَذَيْنِ قَدِ اخْتَلَفَا فِي شَهَادَتِهِمَا قَالَ مَا اخْتَلَفَ فِي شَهَادَتِهِمَا وَ مَا قَاءَهَا حَتَّى شَرِبَهَا فَقَالَ هَلْ تَجُوزُ شَهَادَةُ الْخَصِيِّ قَالَ مَا ذَهَابُ لِحْيَتِهِ إِلَّا كَذَهَابِ بَعْضِ أَعْضَائِهِ .
So Umar sent for some people from the companions of Rasool-Allah-saww among them was Amir Al-Momineen-asws. So he said to Amir Al-Momineen-asws, ‘What are you-asws saying, O Abu Al-Hassan-asws, for you-asws are the one regarding whom Rasool-Allah-saww said: ‘You-asws are the knowledgeable one of this community, and its judge, with the truth’. So these two have differed in their testimonies’. He-asws said: ‘There is no differing in both their testimonies, and he could not have chucked it until he had drunk it (first)’. So he said, ‘Is the testimony of the eunuch (castrated) is allowed?’ He-asws said: ‘His losing his beard is just like the loss of certain parts of his body’[6]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْحَكَمِ بْنِ أَبِي عَقِيلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِي خَصْماً يَتَكَثَّرُ عَلَيَّ بِالشُّهُودِ الزُّورِ وَ قَدْ كَرِهْتُ مُكَافَأَتَهُ مَعَ أَنِّي لَا أَدْرِي أَ يَصْلُحُ لِي ذَلِكَ أَمْ لَا قَالَ فَقَالَ لِي أَ مَا بَلَغَكَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ لَا تُؤْسِرُوا أَنْفُسَكُمْ وَ أَمْوَالَكُمْ بِشَهَادَاتِ الزُّورِ فَمَا عَلَى امْرِئٍ مِنْ وَكَفٍ فِي دِينِهِ وَ لَا مَأْثَمٍ مِنْ رَبِّهِ أَنْ يَدْفَعَ ذَلِكَ عَنْهُ كَمَا أَنَّهُ لَوْ دَفَعَ بِشَهَادَتِهِ عَنْ فَرْجٍ حَرَامٍ وَ سَفْكِ دَمٍ حَرَامٍ كَانَ ذَلِكَ خَيْراً لَهُ وَ كَذَلِكَ مَالُ الْمَرْءِ الْمُسْلِمِ .
A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Musa Bin Bakr, from Al Hakam Bin Abu Aqeel who said,
‘I said to Abu Abdullah-asws, ‘For me there is an adversary (enemy) who frequently bears false testimony upon me, and I do not like to fight him, along with that I do not know whether that is correct for me or not?’ So he-asws said to me: ‘But has it not reached you that Amir Al-Momineen-asws was saying: ‘Do not imprison yourselves and your wealth by the false testimonies, for it is not upon a person to restrain himself in his Religion, nor a sin from his Lord-azwj that he should defend that from him, just as if he were to defend by the testimony about unlawful relationships, and shedding of the unlawful blood, if that was good for him, and similar to that is the wealth of the Muslim person’.[7]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ أَنَّهُ كَتَبَ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) فِي رَجُلٍ بَاعَ ضَيْعَتَهُ مِنْ رَجُلٍ آخَرَ وَ هِيَ قِطَاعُ أَرَضِينَ وَ لَمْ يُعَرِّفِ الْحُدُودَ فِي وَقْتِ مَا أَشْهَدَهُ وَ قَالَ إِذَا مَا أَتَوْكَ بِالْحُدُودِ فَاشْهَدْ بِهَا هَلْ يَجُوزُ لَهُ ذَلِكَ أَوْ لَا يَجُوزُ لَهُ أَنْ يَشْهَدَ فَوَقَّعَ ( عليه السلام ) نَعَمْ يَجُوزُ وَ الْحَمْدُ لِلَّهِ
Muhammad Bin Yahya,
(It has been narrated) from Muhammad Bin Al-Hassan that he wrote to Abu Muhammad-asws, regarding a man who sold his estate to another man, and it was a piece of land, and its boundaries were unknown in a time, and did not have it witnessed, and he said, ‘When I come to you with the boundaries, so bear witness with it’. Is that allowed for him, or it is not allowed for him that he should testify?’ So he-asws wrote: ‘Yes, he is allowed, and the Praise is for Allah-azwj’.
وَ كَتَبَ إِلَيْهِ رَجُلٌ كَانَ لَهُ قِطَاعُ أَرَضِينَ فَحَضَرَهُ الْخُرُوجُ إِلَى مَكَّةَ وَ الْقَرْيَةُ عَلَى مَرَاحِلَ مِنْ مَنْزِلِهِ وَ لَمْ يُؤْتِ بِحُدُودِ أَرْضِهِ وَ عَرَّفَ حُدُودَ الْقَرْيَةِ الْأَرْبَعَةَ فَقَالَ لِلشُّهُودِ اشْهَدُوا أَنِّي قَدْ بِعْتُ مِنْ فُلَانٍ جَمِيعَ الْقَرْيَةِ الَّتِي حَدٌّ مِنْهَا كَذَا وَ الثَّانِي وَ الثَّالِثُ وَ الرَّابِعُ وَ إِنَّمَا لَهُ فِي هَذِهِ الْقَرْيَةِ قِطَاعُ أَرَضِينَ فَهَلْ يَصْلُحُ لِلْمُشْتَرِي ذَلِكَ وَ إِنَّمَا لَهُ بَعْضُ هَذِهِ الْقَرْيَةِ وَ قَدْ أَقَرَّ لَهُ بِكُلِّهَا فَوَقَّعَ ( عليه السلام ) لَا يَجُوزُ بَيْعُ مَا لَيْسَ يَمْلِكُ وَ قَدْ وَجَبَ الشِّرَاءُ عَلَى الْبَائِعِ عَلَى مَا يَمْلِكُ
And a man wrote to him who had two (pieces) of land for him. So he had to go out to Al-Makkah, and the town was on the way from his house, and he did not come with the boundaries of his land, and the four boundaries of the town were known. So he said to the witnesses, ‘Bear witness that I have sold to so and so the entirety of the town which had such and such a boundary, and the second, and the third, and the fourth (boundary)’. But rather, for him in this town were two pieces of land. So is the (buying of) that correct for the buyer, rather for him was part of this town, and he has accepted for him, the whole of it?’ So he-asws wrote: ‘He is not allowed to sell what he does not own, and it obligates upon the buyer (to buy) and upon the seller (to sell) what he owns’.
وَ كَتَبَ هَلْ يَجُوزُ لِلشَّاهِدِ الَّذِي أَشْهَدَهُ بِجَمِيعِ هَذِهِ الْقَرْيَةِ أَنْ يَشْهَدَ بِحُدُودِ قِطَاعِ الْأَرْضِ الَّتِي لَهُ فِيهَا إِذَا تَعَرَّفَ حُدُودَ هَذِهِ الْقِطَاعِ بِقَوْمٍ مِنْ أَهْلِ هَذِهِ الْقَرْيَةِ إِذَا كَانُوا عُدُولًا فَوَقَّعَ ( عليه السلام ) نَعَمْ يَشْهَدُونَ عَلَى شَيْءٍ مَفْهُومٍ مَعْرُوفٍ
And he wrote, ‘Is it allowed for the witness whom he has called to witness with the entirety of this town that he testified with the boundaries of the piece of land which is for him in it, when the boundaries of this piece are recognised by a people from the inhabitants of this town, when they are just?’ So he-asws wrote: ‘Yes, they can bear witness upon something which is understood, recognised’.
وَ كَتَبَ رَجُلٌ قَالَ لِرَجُلٍ اشْهَدْ أَنَّ جَمِيعَ الدَّارِ الَّتِي لَهُ فِي مَوْضِعِ كَذَا وَ كَذَا بِحُدُودِهَا كُلِّهَا لِفُلَانِ بْنِ فُلَانٍ وَ جَمِيعَ مَا لَهُ فِي الدَّارِ مِنَ الْمَتَاعِ هَلْ يَصْلُحُ لِلْمُشْتَرِي مَا فِي الدَّارِ مِنَ الْمَتَاعِ أَيُّ شَيْءٍ هُوَ فَوَقَّعَ ( عليه السلام ) يَصْلُحُ لَهُ مَا أَحَاطَ الشِّرَاءُ بِجَمِيعِ ذَلِكَ إِنْ شَاءَ اللَّهُ .
And he wrote, ‘A man says to a man to bear witness that the entire of the house which was for him in such a such a place, with all of its boundaries is for so and so, son of so and so, and the entire of what is for him in the house from the chattels. Would it be correct for the buyer whatever was in the house from the chattels, which things would these be?’ So he-asws wrote: ‘It is correct for him whatever the buying has encompassed, with the entirety of that, Allah-azwj Willing’.[8]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي أَرْبَعَةٍ شَهِدُوا عَلَى رَجُلٍ مُحْصَنٍ بِالزِّنَى فَعُدِّلَ مِنْهُمُ اثْنَانِ وَ لَمْ يُعَدَّلِ الْآخَرَانِ فَقَالَ إِذَا كَانُوا أَرْبَعَةً مِنَ الْمُسْلِمِينَ لَيْسَ يُعْرَفُونَ بِشَهَادَةِ الزُّورِ أُجِيزَتْ شَهَادَتُهُمْ جَمِيعاً وَ أُقِيمَ الْحَدُّ عَلَى الَّذِي شَهِدُوا عَلَيْهِ إِنَّمَا عَلَيْهِمْ أَنْ يَشْهَدُوا بِمَا أَبْصَرُوا وَ عَلِمُوا وَ عَلَى الْوَالِي أَنْ يُجِيزَ شَهَادَتَهُمْ إِلَّا أَنْ يَكُونُوا مَعْرُوفِينَ بِالْفِسْقِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Ayoub, from Hareyz,
(It has been narrated) from Abu Abdullah-asws regarding four who testified against a married man with the adultery. So two of them altered it, and the other two did not alter it (their testimonies). So he-asws said: ‘When there were four from the Muslim, not known for their false testimonies, all their testimonies would be allowed, and the legal penalty (Hadd) would be established upon the one whom they had testified against. But rather, it is upon them that they should be testifying with what they had seen and known, and it is upon the ruler that he should allow their testimonies except if they happen to be well known with the mischief’.[9]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) قَالَ قُلْتُ لَهُ كَيْفَ صَارَ الزَّوْجُ إِذَا قَذَفَ امْرَأَتَهُ كَانَتْ شَهَادَتُهُ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ وَ كَيْفَ لَا يَجُوزُ ذَلِكَ لِغَيْرِهِ وَ صَارَ إِذَا قَذَفَهَا غَيْرُ الزَّوْجِ جُلِدَ الْحَدَّ وَ لَوْ كَانَ وَلَداً أَوْ أَخاً
Ali Bin Ibrahim, from his father, from Al Husayn Bin Sayf, from Muhammad Bin Suleyman,
(It has been narrated) from Abu Ja’far-asws the 2nd, said, ‘I said to him-asws, ‘How did it come to be that when the husband accuses his wife, his testimony would be four testimonies with Allah-azwj, and how come that is not allowed for other, and became that is someone other than the husband were to accuse her, he would be whipped the legal penalty (Hadd), even if it was a son, or a brother’.
فَقَالَ قَدْ سُئِلَ [أَبُو] جَعْفَرٍ ( عليه السلام ) عَنْ هَذَا فَقَالَ أَ لَا تَرَى أَنَّهُ إِذَا قَذَفَ الزَّوْجُ امْرَأَتَهُ قِيلَ لَهُ وَ كَيْفَ عَلِمْتَ أَنَّهَا فَاعِلَةٌ فَإِنْ قَالَ رَأَيْتُ ذَلِكَ مِنْهَا بِعَيْنِي كَانَتْ شَهَادَتُهُ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ وَ ذَلِكَ أَنَّهُ قَدْ يَجُوزُ لِلرَّجُلِ أَنْ يَدْخُلَ الْمَدْخَلَ فِي الْخَلْوَةِ الَّتِي لَا تَصْلُحُ لِغَيْرِهِ أَنْ يَدْخُلَهَا وَ لَا يَشْهَدُهَا وَلَدٌ وَ لَا وَالِدٌ فِي اللَّيْلِ وَ النَّهَارِ فَلِذَلِكَ صَارَتْ شَهَادَتُهُ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِذَا قَالَ رَأَيْتُ ذَلِكَ بِعَيْنِي وَ إِذَا قَالَ إِنِّي لَمْ أُعَايِنْ صَارَ قَاذِفاً فِي حَدِّ غَيْرِهِ وَ ضُرِبَ الْحَدَّ إِلَّا أَنْ يُقِيمَ عَلَيْهَا الْبَيِّنَةَ
So he-asws said: ‘Abu Ja’far-asws was asked about this, so he-asws said: ‘Do you not see that when the husband accuses his wife, it is said to him, ‘And how did you know that she has done it?’ So if he says, ‘I saw that from her with my own eyes’, his testimony would be four testimonies with Allah-azwj, and that is because it is allowed for him that he should enter the entrance in private which is not correct for the others to enter into, and neither a son nor a parent would witness it during the night and the day. Therefore, it is due to that, his testimony came to be four testimonies with Allah-azwj, when he says, ‘I saw that with my own eyes’. And when he says, ‘I did not see it, he would become an accuser, with regards to a legal penalty (Hadd) like the others, and he would be whipped the legal penalty (Hadd) except if he were to establish the proof against her.
وَ إِنْ زَعَمَ غَيْرُ الزَّوْجِ إِذَا قَذَفَ وَ ادَّعَى أَنَّهُ رَآهُ بِعَيْنِهِ قِيلَ لَهُ وَ كَيْفَ رَأَيْتَ ذَلِكَ وَ مَا أَدْخَلَكَ ذَلِكَ الْمَدْخَلَ الَّذِي رَأَيْتَ فِيهِ هَذَا وَحْدَكَ أَنْتَ مُتَّهَمٌ فِي دَعْوَاكَ وَ إِنْ كُنْتَ صَادِقاً فَأَنْتَ فِي حَدِّ التُّهَمَةِ فَلَا بُدَّ مِنْ أَدَبِكَ بِالْحَدِّ الَّذِي أَوْجَبَهُ اللَّهُ عَلَيْكَ
And if someone other than the husband alleges, when he accuses, and claim that he saw it with his own eyes, it would be said to him, ‘And how did you (manage to) see that? And what made you to enter into that entrance where you saw this alone? You are an accused in your claim even if you were truthful, for you are in a legal penalty (Hadd) of the slander. Thus, it is inevitable that you be disciplined with the legal penalty (Hadd) which Allah-azwj has Obligated to be upon you’.
قَالَ وَ إِنَّمَا صَارَتْ شَهَادَةُ الزَّوْجِ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ لِمَكَانِ الْأَرْبَعَةِ شُهَدَاءَ مَكَانَ كُلِّ شَاهِدٍ يَمِينٌ
He-asws said: ‘But rather, the testimony of the husband came to be four testimonies with Allah-azwj in place of the four witnessed, in place of each of the witnesses being an oath’.[10]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ بَعْضِ الْقُمِّيِّينَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) مِثْلَهُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Aslam, from one of the (people of Qum),
(It has been narrated) from Abu Al Hassan Al-Reza-asws – similar to it’.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ إِسْمَاعِيلَ بْنِ أَبِي حَنِيفَةَ عَنْ أَبِي حَنِيفَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ صَارَ الْقَتْلُ يَجُوزُ فِيهِ شَاهِدَانِ وَ الزِّنَى لَا يَجُوزُ فِيهِ إِلَّا أَرْبَعَةُ شُهُودٍ وَ الْقَتْلُ أَشَدُّ مِنَ الزِّنَى فَقَالَ لِأَنَّ الْقَتْلَ فِعْلٌ وَاحِدٌ وَ الزِّنَى فِعْلَانِ فَمِنْ ثَمَّ لَا يَجُوزُ إِلَّا أَرْبَعَةُ شُهُودٍ عَلَى الرَّجُلِ شَاهِدَانِ وَ عَلَى الْمَرْأَةِ شَاهِدَانِ
Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Ismail Bin Abu Haneefa, from Abu Haneefa who said,
‘I said to Abu Abdullah-asws, ‘How did it come to be that regarding the killing two witnesses are allowed in it, and regarding the adultery, there are not allowed in it except for four witnesses, and the killing is more harsher than the adultery?’ So he-asws said: ‘Because the killed is one act, but the adultery are two acts, thus it is not allowed except for four witnesses, upon the man being two witnesses, and upon the woman being two witnesses’.
وَ رَوَاهُ بَعْضُ أَصْحَابِنَا عَنْهُ قَالَ فَقَالَ لِي مَا عِنْدَكُمْ يَا أَبَا حَنِيفَةَ قَالَ قُلْتُ مَا عِنْدَنَا فِيهِ إِلَّا حَدِيثُ عُمَرَ أَنَّ اللَّهَ أَخَذَ فِي الشَّهَادَةِ كَلِمَتَيْنِ عَلَى الْعِبَادِ قَالَ فَقَالَ لِي لَيْسَ كَذَلِكَ يَا أَبَا حَنِيفَةَ وَ لَكِنَّ الزِّنَى فِيهِ حَدَّانِ وَ لَا يَجُوزُ إِلَّا أَنْ يَشْهَدَ كُلُّ اثْنَيْنِ عَلَى وَاحِدٍ لِأَنَّ الرَّجُلَ وَ الْمَرْأَةَ جَمِيعاً عَلَيْهِمَا الْحَدُّ وَ الْقَتْلُ إِنَّمَا يُقَامُ عَلَى الْقَاتِلِ وَ يُدْفَعُ عَنِ الْمَقْتُولِ .
And it is reported from one of our companions, from him (Abu Haneefa), who said,
‘So he-asws said to me: ‘So what is with you, O Abu Haneefa?’ I said, ‘There is nothing with me with regards to it except a Hadeeth of Umar, that Allah-azwj would Seize, regarding the testimony, two words upon the servants’. So he-asws said to me: ‘It is not like that, O Abu Haneefa! But, the adultery, in it are two legal penalties, and it is not allowed except that two should testify upon (each) one, because the man and the woman both together, upon them both is the legal penalty, while the killing, rather is established upon the killer, and averted from the killer’.[11]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَمَّنْ حَدَّثَهُ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ لَزِمَتْهُ شَهَادَةٌ فَشَهِدَ بِهَا عِنْدَ أَبِي يُوسُفَ الْقَاضِي فَقَالَ أَبُو يُوسُفَ مَا عَسَيْتُ أَنْ أَقُولَ فِيكَ يَا ابْنَ أَبِي يَعْفُورٍ وَ أَنْتَ جَارِي مَا عَلِمْتُكَ إِلَّا صَدُوقاً طَوِيلَ اللَّيْلِ وَ لَكِنْ تِلْكَ الْخَصْلَةُ قَالَ وَ مَا هِيَ قَالَ مَيْلُكَ إِلَى التَّرَفُّضِ فَبَكَى ابْنُ أَبِي يَعْفُورٍ حَتَّى سَالَتْ دُمُوعُهُ ثُمَّ قَالَ يَا أَبَا يُوسُفَ تَنْسِبُنِي إِلَى قَوْمٍ أَخَافُ أَنْ لَا أَكُونَ مِنْهُمْ قَالَ فَأَجَازَ شَهَادَتَهُ .
Al Husayn Bin Muhammad, from Al Sayyari, from Muhammad Bin Jamhour, from the one who narrated it, from Ibn Abu Yafour who said,
‘The testimony was necessitated, so I testified by it in the presence of Abu Yusuf, the judge. So Abu Yusuf said, ‘What is there for me so be saying with regards to you, O Ibn Abu Yafour, and you are my neighbour. I do not know you except as truthful, of lengthy nights (in Prayer), but for that characteristic’. (Abu Yafour) said, ‘And what is it’. He said, ‘Your tendency towards the rejecters (Shiah)’. So Ibn Abu Yafour wept until his tears flowed, then said, ‘O Abu Yusuf! You are linking me to a people, I fear that I might not be one of them’. He (the narrator) said, ‘So he allowed his testimony’.[12] (P.s. – This is not a Hadeeth)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) كَانَ يَحْكُمُ فِي زِنْدِيقٍ إِذَا شَهِدَ عَلَيْهِ رَجُلَانِ عَدْلَانِ مَرْضِيَّانِ وَ شَهِدَ لَهُ أَلْفٌ بِالْبَرَاءَةِ يُجِيزُ شَهَادَةَ الرَّجُلَيْنِ وَ يُبْطِلُ شَهَادَةَ الْأَلْفِ لِأَنَّهُ دِينٌ مَكْتُومٌ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws that Amir Al-Momineen-asws had judged regarding an Atheist when two just men had testified against him of their own free will, and a thousand had testified for him with the disavowing, he-asws allowed the testimony of the two men and invalidated the testimony of the thousand, because it (Atheism) is a concealed religion’.[13]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِامْرَأَةٍ بِكْرٍ زَعَمُوا أَنَّهَا زَنَتْ فَأَمَرَ النِّسَاءَ فَنَظَرْنَ إِلَيْهَا فَقُلْنَ هِيَ عَذْرَاءُ فَقَالَ مَا كُنْتُ لِأَضْرِبَ مَنْ عَلَيْهَا خَاتَمٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ كَانَ يُجِيزُ ( عليه السلام ) شَهَادَةَ النِّسَاءِ فِي مِثْلِ هَذَا .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘They came to Amir Al-Momineen-asws with an unmarried woman alleging that she had committed adultery. So he-asws ordered the women to look at her, so they said, ‘She is a virgin’. So he-asws said: ‘I-asws would not be the one to whip one upon whom is a seal from Allah-azwj Mighty and Majestic’. And he-asws used to allow the testimony of the women in (cases) similar to this’.[14]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ سَعْدٍ الْإِسْكَافِ قَالَ لَا أَعْلَمُهُ إِلَّا قَالَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَدْ كَانَ فِي بَنِي إِسْرَائِيلَ عَابِدٌ فَأُعْجِبَ لَهُ دَاوُدُ ( عليه السلام ) فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ لَا يُعْجِبْكَ شَيْءٌ مِنْ أَمْرِهِ فَإِنَّهُ مُرَاءٍ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim, Bin Abu Al Balaad, from Sa’ad Al Askaaf who said,
‘I have no knowledge of it except that Abu Ja’far-asws said: ‘There used to be a worshipper among the Children of Israel to whom Dawood-as used to marvel (be amazed) at. So Allah-azwj Mighty and Majestic Revealed unto him-as: “Do not marvel at anything from his affairs, for he is a show-off”.
قَالَ فَمَاتَ الرَّجُلُ فَأُتِيَ دَاوُدُ ( عليه السلام ) وَ قِيلَ لَهُ مَاتَ الرَّجُلُ فَقَالَ دَاوُدُ ( عليه السلام ) ادْفِنُوا صَاحِبَكُمْ قَالَ فَأَنْكَرَتْ بَنُو إِسْرَائِيلَ وَ قَالُوا كَيْفَ لَمْ يَحْضُرْهُ
He-asws said: ‘So the man died, so they came to Dawood-as and said to him-as, ‘The man died’. So Dawood-as said: ‘Bury your companion’. But, the Children of Israel refused and they said, ‘How come you-as are not attending it (funeral)?’
قَالَ فَلَمَّا غُسِّلَ قَامَ خَمْسُونَ رَجُلًا فَشَهِدُوا بِاللَّهِ مَا يَعْلَمُونَ مِنْهُ إِلَّا خَيْراً قَالَ فَلَمَّا صَلَّوْا عَلَيْهِ قَامَ خَمْسُونَ آخَرُونَ فَشَهِدُوا بِاللَّهِ مَا يَعْلَمُونَ إِلَّا خَيْراً فَلَمَّا دَفَنُوهُ قَامَ خَمْسُونَ فَشَهِدُوا بِاللَّهِ مَا يَعْلَمُونَ مِنْهُ إِلَّا خَيْراً
He-asws said: ‘So when he had been washed, fifty men arose and testified with Allah-azwj that they did not know from him except for goodness. So when they had Prayed over him, fifty other men arose, so they testified with Allah-azwj that they did not know from his except for the goodness. So when they had buried him, fifty testified with Allah-azwj that they did not know from him except for the goodness’.
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ( عليه السلام ) مَا مَنَعَكَ أَنْ تَشْهَدَ فُلَاناً فَقَالَ دَاوُدُ ( عليه السلام ) يَا رَبِّ لِلَّذِي أَطْلَعْتَنِي عَلَيْهِ مِنْ أَمْرِهِ قَالَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنَّ ذَلِكَ كَذَلِكَ وَ لَكِنَّهُ قَدْ شَهِدَ قَوْمٌ مِنَ الْأَحْبَارِ وَ الرُّهْبَانِ مَا يَعْلَمُونَ مِنْهُ إِلَّا خَيْراً فَأَجَزْتُ شَهَادَتَهُمْ عَلَيْهِ وَ غَفَرْتُ لَهُ عِلْمِي فِيهِ .
So Allah-azwj Mighty and Majestic Revealed unto Dawood-as: “What prevented you-as to testify for so and so?” So Dawood-as said: ‘O Lord-azwj! That which You-azwj Notified me-as of, from his affairs’. So Allah -azwj Mighty and Majestic Revealed unto him-as: “That is like that, but a group of Rabbis and Monks have testified that they do not know from him except for the goodness, so I-azwj Allowed their testimonies over him, and Forgave for him (whatever was) in My-azwj Knowledge regarding him”.[15]
هَذَا آخِرُ كِتَابِ الشَّهَادَاتِ مِنَ الْكَافِي تَأْلِيفِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ رَحِمَهُ اللَّهُ وَ يَتْلُوهُ كِتَابُ الْقَضَاءِ وَ الْأَحْكَامِ إِنْ شَاءَ اللَّهُ تَعَالَى .
This is the end of the Book of the Testimonies from Al-Kafi, a compilation of Abu Ja’far Muhammad Bin Yaqoub Al-Kulayni, may Allah-azwj have Mercy on him, and it would be followed by the Book of the adjudication and the rulings, Allah-azwj Willing.
كِتَابُ الْقَضَاءِ وَ الْأَحْكَامِ
THE BOOK OF JUDGEMENTS AND THE RULINGS
باب أَنَّ الْحُكُومَةَ إِنَّمَا هِيَ لِلْإِمَامِ ( عليه السلام )
Chapter 1 – The government, but rather, it is for the Imamasws
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اتَّقُوا الْحُكُومَةَ فَإِنَّ الْحُكُومَةَ إِنَّمَا هِيَ لِلْإِمَامِ الْعَالِمِ بِالْقَضَاءِ الْعَادِلِ فِي الْمُسْلِمِينَ لِنَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Abu Abdullah Al Momin, from Ibn Muskan, from Suleyman Bin Khalid,
Abu Abdullah-asws has said: ‘Fear the governance, for the governance, but rather it is for the Imam-asws, the knowledgeable one with the just judgements regarding the Muslims. It is either for a Prophet-as or a successor-as of a Prophet-as’.[16]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي جَمِيلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِشُرَيْحٍ يَا شُرَيْحُ قَدْ جَلَسْتَ مَجْلِساً لَا يَجْلِسُهُ إِلَّا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ أَوْ شَقِيٌّ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Abu Jameela, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said to Shurayh (the judge): ‘O Shurayh! You are sitting in a seat none sits upon except for a Prophet-as, or a successor-as (of a Prophet-as) or a wretch (oppressor)’.[17]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا وَلَّى أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) شُرَيْحاً الْقَضَاءَ اشْتَرَطَ عَلَيْهِ أَنْ لَا يُنْفِذَ الْقَضَاءَ حَتَّى يَعْرِضَهُ عَلَيْهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
Abu Abdullah-asws having said: ‘When Amir Al-Momineen-asws appointed Shurayh as the judge, stipulated upon him that he would not enforce the judgement without presenting it to him-asws (first)’.[18]
باب أَصْنَافِ الْقُضَاةِ
Chapter 2 – Types of judges
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقُضَاةُ أَرْبَعَةٌ ثَلَاثَةٌ فِي النَّارِ وَ وَاحِدٌ فِي الْجَنَّةِ رَجُلٌ قَضَى بِجَوْرٍ وَ هُوَ يَعْلَمُ فَهُوَ فِي النَّارِ وَ رَجُلٌ قَضَى بِجَوْرٍ وَ هُوَ لَا يَعْلَمُ فَهُوَ فِي النَّارِ وَ رَجُلٌ قَضَى بِالْحَقِّ وَ هُوَ لَا يَعْلَمُ فَهُوَ فِي النَّارِ وَ رَجُلٌ قَضَى بِالْحَقِّ وَ هُوَ يَعْلَمُ فَهُوَ فِي الْجَنَّةِ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father,
(It has been) narrated from Abu Abdullah-asws: ‘The judges are four, three are in the Fire, and one in the Paradise – a man who judges with inequity and he knows, so he is in the Fire; and a man judges with inequity and he does not know, so he is in the Fire; and a man who judges with the truth and he does not know, so he is in the Fire; and a man who judges with the truth and he does know, so he is in the Paradise’.
وَ قَالَ ( عليه السلام ) الْحُكْمُ حُكْمَانِ حُكْمُ اللَّهِ وَ حُكْمُ الْجَاهِلِيَّةِ فَمَنْ أَخْطَأَ حُكْمَ اللَّهِ حَكَمَ بِحُكْمِ الْجَاهِلِيَّةِ .
And he-asws said: ‘The judgements are two judgements – a judgement of Allah-azwj, and a judgement of the ignorance. So the one who errs in the Judgements of Allah-azwj, has judged by the judgement of the ignorance (disbelief)’.[19]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْحُكْمُ حُكْمَانِ حُكْمُ اللَّهِ وَ حُكْمُ الْجَاهِلِيَّةِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ حُكْماً لِقَوْمٍ يُوقِنُونَ وَ اشْهَدُوا عَلَى زَيْدِ بْنِ ثَابِتٍ لَقَدْ حَكَمَ فِي الْفَرَائِضِ بِحُكْمِ الْجَاهِلِيَّةِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Abu Baseer,
Abu Ja’far-asws has said: ‘The judgements are two judgements – a Judgement of Allah-azwj and a judgement of the ignorance, and Allah-azwj Mighty and Majestic has Said [5:50] And who is better than Allah to Judge for a people who are certain?, and (I-asws) bear witness that Zayd Bin Sabit had judged with regards to the Obligations by the judgement of the ignorance’.[20]
باب مَنْ حَكَمَ بِغَيْرِ مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلّ
Chapter 3 – The one who judges with other than what Allahazwj Mighty and Majestic Revealed
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ صَبَّاحٍ الْأَزْرَقِ عَنْ حَكَمٍ الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) وَ حَكَمٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا مَنْ حَكَمَ فِي دِرْهَمَيْنِ بِغَيْرِ مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ مِمَّنْ لَهُ سَوْطٌ أَوْ عَصًا فَهُوَ كَافِرٌ بِمَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) .
Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Sa’alba, from Sabbah Al Azraq, from Hakam, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws;
and Hakam Bin Yafour, from Abu Yafour,
from Abu Abdullah-asws; both-asws having said: ‘The one who judges with regards to (even) two Dirhams by other than what Allah-azwj Mighty and Majestic Revealed, is from the ones for whom is a whip or a stick (ruling authority), so he is a disbeliever with what Allah-azwj Mighty and Majestic Revealed upon Muhammad-saww’.[21]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ حَكَمَ فِي دِرْهَمَيْنِ بِغَيْرِ مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فَهُوَ كَافِرٌ بِاللَّهِ الْعَظِيمِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The one who judges regarding two Dirhams by other than what Allah-azwj Mighty and Majestic Revealed, so he is a disbeliever with Allah-azwj the Magnificent’.[22]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ كَثِيرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ حَكَمَ فِي دِرْهَمَيْنِ بِحُكْمِ جَوْرٍ ثُمَّ جَبَرَ عَلَيْهِ كَانَ مِنْ أَهْلِ هَذِهِ الْآيَةِ وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْكافِرُونَ فَقُلْتُ وَ كَيْفَ يَجْبُرُ عَلَيْهِ فَقَالَ يَكُونُ لَهُ سَوْطٌ وَ سِجْنٌ فَيَحْكُمُ عَلَيْهِ فَإِذَا رَضِيَ بِحُكُومَتِهِ وَ إِلَّا ضَرَبَهُ بِسَوْطِهِ وَ حَبَسَهُ فِي سِجْنِهِ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from one of our companions, from Abdullah Bin Kaseer, from Abdullah Bin Muskan, raising it,
He-asws said: ‘Rasool-Allah-saww said: ‘The one who judges regarding (even) two Dirhams with an inequitable judgement, then is compulsive over it, would be from the deserving ones of this Verse [5:44] and whoever did not judge by what Allah Revealed, those are they that are the unbelievers’. So I said, ‘And how is he compulsive over it?’ So he-asws said: ‘There happens to be for him a whip, and a prison, so he judges over it. So when they are happy with his judgement (fine), or else he whips them with his whip, and imprisons him in his prison’.[23]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَيُّ قَاضٍ قَضَى بَيْنَ اثْنَيْنِ فَأَخْطَأَ سَقَطَ أَبْعَدَ مِنَ السَّمَاءِ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Abu Abdullah Al Momin, from Muawiya Bin Wahab who said,
‘I heard Abu Abdullah-asws saying: ‘Whichever judge who judges between two, so he errs, falls from further than the sky’.[24]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ حَدَّثَنِي رَجُلٌ عَنْ سَعِيدِ بْنِ أَبِي الْخَضِيبِ الْبَجَلِيِّ قَالَ كُنْتُ مَعَ ابْنِ أَبِي لَيْلَى مُزَامِلَهُ حَتَّى جِئْنَا إِلَى الْمَدِينَةِ فَبَيْنَا نَحْنُ فِي مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) إِذْ دَخَلَ جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام ) فَقُلْتُ لِابْنِ أَبِي لَيْلَى تَقُومُ بِنَا إِلَيْهِ فَقَالَ وَ مَا نَصْنَعُ عِنْدَهُ فَقُلْتُ نُسَائِلُهُ وَ نُحَدِّثُهُ
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Dawood Bin Farqad, from a man, from Saeed Bin Abu Al Khazeyb Al Bajaly who said,
‘I was with Ibn Abu Layli (a judge) accompanying him until we came to Al-Medina. So while we were at the Masjid of the Rasool-saww, when Jafar-asws Bin Muhammad-asws entered. So I said to Ibn Abu Layli, ‘Arise with us to go to him-asws’. So he said, ‘And what shall we do in his-asws presence?’ So I said, ‘We would ask him-asws and discuss with him-asws’. So he said, ‘Arise’.
فَقَالَ قُمْ فَقُمْنَا إِلَيْهِ فَسَاءَلَنِي عَنْ نَفْسِي وَ أَهْلِي ثُمَّ قَالَ مَنْ هَذَا مَعَكَ فَقُلْتُ ابْنُ أَبِي لَيْلَى قَاضِي الْمُسْلِمِينَ فَقَالَ لَهُ أَنْتَ ابْنُ أَبِي لَيْلَى قَاضِي الْمُسْلِمِينَ قَالَ نَعَمْ قَالَ تَأْخُذُ مَالَ هَذَا فَتُعْطِيهِ هَذَا وَ تَقْتُلُ وَ تُفَرِّقُ بَيْنَ الْمَرْءِ وَ زَوْجِهِ لَا تَخَافُ فِي ذَلِكَ أَحَداً
So he (the narrator) said, ‘So we arose to go to him-asws. So he-asws asked me about myself and my family, then said: ‘Who is this one with you?’ So I said, ‘Ibn Abu Layli, the judge of the Muslims’. So he-asws said to him: ‘Are you Ibn Abu Layli, the judge of the Muslims?’ He said, ‘Yes’. He-asws said: ‘You take the wealth of this one and give it to this one, and you kill, and effect separation between the man and his spouse, not fearing anyone in that?’
قَالَ نَعَمْ قَالَ فَبِأَيِّ شَيْءٍ تَقْضِي قَالَ بِمَا بَلَغَنِي عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ عَنْ عَلِيٍّ ( عليه السلام ) وَ عَنْ أَبِي بَكْرٍ وَ عُمَرَ
He said, ‘Yes’. He-asws said: ‘So by which thing do you judge by?’ He said, ‘With what has reached me from Rasool-Allah-saww, and from Ali-asws, and from Abu Bakr and Umar’.
قَالَ فَبَلَغَكَ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنَّهُ قَالَ إِنَّ عَلِيّاً ( عليه السلام ) أَقْضَاكُمْ قَالَ نَعَمْ قَالَ فَكَيْفَ تَقْضِي بِغَيْرِ قَضَاءِ عَلِيٍّ ( عليه السلام ) وَ قَدْ بَلَغَكَ هَذَا فَمَا تَقُولُ إِذَا جِيءَ بِأَرْضٍ مِنْ فِضَّةٍ وَ سَمَاءٍ مِنْ فِضَّةٍ ثُمَّ أَخَذَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِيَدِكَ فَأَوْقَفَكَ بَيْنَ يَدَيْ رَبِّكَ فَقَالَ يَا رَبِّ إِنَّ هَذَا قَضَى بِغَيْرِ مَا قَضَيْتَ
He-asws said: ‘So has it reached you from Rasool-Allah-saww having said that: ‘Ali-asws is your judge?’ He said, ‘Yes’. So how do you judge with other than the judgement of Ali-asws, and this has reached you? So what are you saying when they come with a land of silver and a sky of silver, then Rasool-Allah-saww seizes your hand, so he-saww would pause you in front of your Lord-azwj, so he-saww would say: ‘O Lord-azwj! This one judged with other than what I-saww judged!’
قَالَ فَاصْفَرَّ وَجْهُ ابْنِ أَبِي لَيْلَى حَتَّى عَادَ مِثْلَ الزَّعْفَرَانِ ثُمَّ قَالَ لِي الْتَمِسْ لِنَفْسِكَ زَمِيلًا وَ اللَّهِ لَا أُكَلِّمُكَ مِنْ رَأْسِي كَلِمَةً أَبَداً.
He (the narrator) said, ‘So the face of Ibn Abu Layli paled until it was like the saffron. He said to me, ‘Seek for yourself (another) travelling companion. By Allah-azwj, I shall not speak a word from my head, ever’.[25]
باب أَنَّ الْمُفْتِيَ ضَامِنٌ
Chapter 4 – The Mufti (Fatwa issuer) is responsible
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَاعِداً فِي حَلْقَةِ رَبِيعَةِ الرَّأْيِ فَجَاءَ أَعْرَابِيٌّ فَسَأَلَ رَبِيعَةَ الرَّأْيِ عَنْ مَسْأَلَةٍ فَأَجَابَهُ فَلَمَّا سَكَتَ قَالَ لَهُ الْأَعْرَابِيُّ أَ هُوَ فِي عُنُقِكَ فَسَكَتَ عَنْهُ رَبِيعَةُ وَ لَمْ يَرُدَّ عَلَيْهِ شَيْئاً فَأَعَادَ عَلَيْهِ الْمَسْأَلَةَ فَأَجَابَهُ بِمِثْلِ ذَلِكَ فَقَالَ لَهُ الْأَعْرَابِيُّ أَ هُوَ فِي عُنُقِكَ فَسَكَتَ رَبِيعَةُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هُوَ فِي عُنُقِهِ قَالَ أَوْ لَمْ يَقُلْ وَ كُلُّ مُفْتٍ ضَامِنٌ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,
‘Abu Abdullah-asws was seated in a circle of Rabi’e Al-Raie, so a Bedouin came over. So he asked Rabi’e Al-Raie a question. So he answered him. So when he was silent, the Bedouin said to him, ‘It is upon your neck’. So Rabi’e was silent from it and did not respond anything over it. So he repeated the question to him. So he answered with similar to that (previously). So the Bedouin said to him, ‘Is it upon your neck?’ So Rabi’e was silent. So Abu Abdullah-asws said to him: ‘It is upon his neck, or he should not be saying it; and every Mufti (Fatwa issuer) is responsible’.[26]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ وَ لَا هُدًى مِنَ اللَّهِ لَعَنَتْهُ مَلَائِكَةُ الرَّحْمَةِ وَ مَلَائِكَةُ الْعَذَابِ وَ لَحِقَهُ وِزْرُ مَنْ عَمِلَ بِفُتْيَاهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda who said,
‘Abu Ja’far-asws said: ‘The one who issues Fatwas to the people without knowledge, and without Guidance from Allah-azwj, the Angels of the Mercy, and the Angels of the Punishment curse him, and attach the burden to him of the ones who acted by his Fatwa’.[27]
باب أَخْذِ الْأُجْرَةِ وَ الرِّشَا عَلَى الْحُكْمِ
Chapter 5 – Taking the recompense and the bribery upon the judgement
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَاضٍ بَيْنَ قَرْيَتَيْنِ يَأْخُذُ مِنَ السُّلْطَانِ عَلَى الْقَضَاءِ الرِّزْقَ فَقَالَ ذَلِكَ السُّحْتُ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws was asked about a judge between two towns taking the livelihood from the ruling authorities upon the judgements. So he-asws said: ‘That is the ill-gotten (forbidden)’.[28]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الرِّشَا فِي الْحُكْمِ هُوَ الْكُفْرُ بِاللَّهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zurara, from sama’at,
(It has been narrated) from Abu Abdullah-asws having said: ‘The briber regarding the judgement, he is the disbeliever in Allah-azwj’.[29]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ يَزِيدَ بْنِ فَرْقَدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ السُّحْتِ فَقَالَ هُوَ الرِّشَا فِي الْحُكْمِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskam, from Yazeed Bin Farqad who said,
‘I asked Abu Abdullah-asws about ‘السُّحْتِ’ (forbidden earnings). So he-asws said: ‘The bribery in the judgement’.[30]
باب مَنْ حَافَ فِي الْحُكْمِ
Chapter 6 – One who is unjust in the judgement
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَدُ اللَّهِ فَوْقَ رَأْسِ الْحَاكِمِ تُرَفْرِفُ بِالرَّحْمَةِ فَإِذَا حَافَ وَكَلَهُ اللَّهُ إِلَى نَفْسِهِ .
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 Hand of Allah-azwj is above the head of the ruler fluttering with the Mercy. So when he is unjust, Allah-azwj Leaves him upon himself’.[31]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ فِي بَنِي إِسْرَائِيلَ قَاضٍ كَانَ يَقْضِي بِالْحَقِّ فِيهِمْ فَلَمَّا حَضَرَهُ الْمَوْتُ قَالَ لِامْرَأَتِهِ إِذَا أَنَا مِتُّ فَاغْسِلِينِي وَ كَفِّنِينِي وَ ضَعِينِي عَلَى سَرِيرِي وَ غَطِّي وَجْهِي فَإِنَّكِ لَا تَرَيْنَ سُوءاً
A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Abu Hamza Al Sumaly,
Abu Ja’far-asws has said: ‘There used to be among the Children of Israel, a judge who used to judge with the truth. So when the death presented itself, he said to his wife, ‘When I die, so wash me and shroud me, and place me upon my bed and cover up my face, so that you cannot see evil’.
فَلَمَّا مَاتَ فَعَلَتْ ذَلِكَ ثُمَّ مَكَثَتْ بِذَلِكَ حِيناً ثُمَّ إِنَّهَا كَشَفَتْ عَنْ وَجْهِهِ لِتَنْظُرَ إِلَيْهِ فَإِذَا هِيَ بِدُودَةٍ تَقْرِضُ مَنْخِرَهُ فَفَزِعَتْ مِنْ ذَلِكَ فَلَمَّا كَانَ اللَّيْلُ أَتَاهَا فِي مَنَامِهَا فَقَالَ لَهَا أَفْزَعَكِ مَا رَأَيْتِ قَالَتْ أَجَلْ لَقَدْ فَزِعْتُ فَقَالَ لَهَا أَمَا لَئِنْ كُنْتِ فَزِعْتِ مَا كَانَ الَّذِي رَأَيْتِ إِلَّا فِي أَخِيكِ فُلَانٍ أَتَانِي وَ مَعَهُ خَصْمٌ لَهُ فَلَمَّا جَلَسَا إِلَيَّ قُلْتُ اللَّهُمَّ اجْعَلِ الْحَقَّ لَهُ وَ وَجِّهِ الْقَضَاءَ عَلَى صَاحِبِهِ
So when he died, she did that. Then she remained with that for a while, then she uncovered from his face in order to look at him. So there was an insect in his nostril. So she panicked from that. So when it was the night, he came in her dream, so he said to her, ‘What did you see (which) terrified you?’ She said, ‘Yes, I had panicked’. So he said to her, ‘That which you panicked from what you saw was nothing except with regards to your brother. So and so came to me and with him was an adversary of his. So when they were seated to me, I said, ‘O Allah-azwj! Make the truth be for him and the aspect of the judgement to be against his companion’.
فَلَمَّا اخْتَصَمَا إِلَيَّ كَانَ الْحَقُّ لَهُ وَ رَأَيْتُ ذَلِكَ بَيِّناً فِي الْقَضَاءِ فَوَجَّهْتُ الْقَضَاءَ لَهُ عَلَى صَاحِبِهِ فَأَصَابَنِي مَا رَأَيْتِ لِمَوْضِعِ هَوَايَ كَانَ مَعَ مُوَافَقَةِ الْحَقِّ .
So when they had disputed to me, and the truth was for him, and I saw that proof in the judgement, so I turned the judgement for him against his companion. Thus, what you saw, hit me, for the placing of my whim although it was in accordance with the truth’.[32]
باب كَرَاهِيَةِ الْجُلُوسِ إِلَى قُضَاةِ الْجَوْرِ
Chapter 7 – Abhorrence of sitting by the inequitable judges
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ مَرَّ بِي أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا جَالِسٌ عِنْدَ قَاضٍ بِالْمَدِينَةِ فَدَخَلْتُ عَلَيْهِ مِنَ الْغَدِ فَقَالَ لِي مَا مَجْلِسٌ رَأَيْتُكَ فِيهِ أَمْسِ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ هَذَا الْقَاضِيَ لِي مُكْرِمٌ فَرُبَّمَا جَلَسْتُ إِلَيْهِ فَقَالَ لِي وَ مَا يُؤْمِنُكَ أَنْ تَنْزِلَ اللَّعْنَةُ فَتَعُمَّ مَنْ فِي الْمَجْلِسِ .
Ali Bin Ibrahim, from his father, from one of our companions, from Muhammad Bin Muslim who said,
‘Abu Ja’far-asws and Abu Abdullah-asws passed by me, and I was seated in the presence of the judge of Al-Medina. So I went over to him-asws in the morning, so he-asws said to me: ‘What sitting did I-asws see you to be in, yesterday?’ I said, ‘May I be sacrificed for you-asws! This judge is honourable to me, so sometimes I sit with him’. So he-asws said to me: ‘And what would secure you if the Curse were to descend, so it would embrace (grip all) the ones in the gathering’[33]
باب كَرَاهِيَةِ الِارْتِفَاعِ إِلَى قُضَاةِ الْجَوْرِ
Chapter 8 – Abhorrence of raising (the matters) to the inequitable judges
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا مُؤْمِنٍ قَدَّمَ مُؤْمِناً فِي خُصُومَةٍ إِلَى قَاضٍ أَوْ سُلْطَانٍ جَائِرٍ فَقَضَى عَلَيْهِ بِغَيْرِ حُكْمِ اللَّهِ فَقَدْ شَرِكَهُ فِي الْإِثْمِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whichever Believer proceeds with a Believer regarding a dispute, to a judge or a tyrannous Sultan (ruling authority), so he judges against him with other than the Judgement of Allah-azwj, so he would be his partner in the sin’.[34]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ عَنْ هَارُونَ بْنِ حَمْزَةَ الْغَنَوِيِّ عَنْ حَرِيزٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا رَجُلٍ كَانَ بَيْنَهُ وَ بَيْنَ أَخٍ لَهُ مُمَارَاةٌ فِي حَقٍّ فَدَعَاهُ إِلَى رَجُلٍ مِنْ إِخْوَانِهِ لِيَحْكُمَ بَيْنَهُ وَ بَيْنَهُ فَأَبَى إِلَّا أَنْ يُرَافِعَهُ إِلَى هَؤُلَاءِ كَانَ بِمَنْزِلَةِ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَ لَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِما أُنْزِلَ إِلَيْكَ وَ ما أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ وَ قَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ الْآيَةَ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Yazeed Bin Is’haq, from Haroun Bin Hamza Al Ganawy, from Hareyz, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whichever man who had a an argument with regards to a right between him and a (Believing) brother of his, so he summons him to a man from his brethren in order to judge between himself and him, but he refuses, except that he wishes to have it raised to those who are at the status of those for whom Allah-azwj Mighty and Majestic Says [4:60] Have you not seen those who are alleging that they believe in what has been Revealed to you and what was Revealed before you? They desire to summon one another to the judgement of the tyrant, though they were Commanded to deny him – the Verse’.[35]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ وَ تُدْلُوا بِها إِلَى الْحُكَّامِ فَقَالَ يَا أَبَا بَصِيرٍ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ عَلِمَ أَنَّ فِي الْأُمَّةِ حُكَّاماً يَجُورُونَ أَمَا إِنَّهُ لَمْ يَعْنِ حُكَّامَ أَهْلِ الْعَدْلِ وَ لَكِنَّهُ عَنَى حُكَّامَ أَهْلِ الْجَوْرِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Al Husayn Bin Saeed, from Abdullah Bin Bahr, from Abdullah Bin Muskan, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘The Words of Allah-azwj Mighty and Majestic in His-azwj book [2:188] And do not swallow up your property among yourselves by false means, neither seek to gain access thereby to the judges’. So he-asws said: ‘O Abu Baseer! Allah-azwj Mighty and Majestic Knows that in the community are rulers who are tyrannous. But, He-azwj does not Mean the just rulers, but He-azwj Means the unjust rulers.
يَا أَبَا مُحَمَّدٍ إِنَّهُ لَوْ كَانَ لَكَ عَلَى رَجُلٍ حَقٌّ فَدَعَوْتَهُ إِلَى حُكَّامِ أَهْلِ الْعَدْلِ فَأَبَى عَلَيْكَ إِلَّا أَنْ يُرَافِعَكَ إِلَى حُكَّامِ أَهْلِ الْجَوْرِ لِيَقْضُوا لَهُ لَكَانَ مِمَّنْ حَاكَمَ إِلَى الطَّاغُوتِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ أَ لَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِما أُنْزِلَ إِلَيْكَ وَ ما أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ .
O Abu Muhammad! If there was a right for you against a man, so you summon him to the just ruler, but he refuses except that you raise the matter to an unjust ruler in order to judge for you, would be from the ones who had gone for a ruling to the tyrant; and these are the Words of Allah-azwj Mighty and Majestic [4:60] Have you not seen those who are alleging that they believe in what has been Revealed to you and what was Revealed before you? They desire to summon one another to the judgement of the tyrant’.[36]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي خَدِيجَةَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكُمْ أَنْ يُحَاكِمَ بَعْضُكُمْ بَعْضاً إِلَى أَهْلِ الْجَوْرِ وَ لَكِنِ انْظُرُوا إِلَى رَجُلٍ مِنْكُمْ يَعْلَمُ شَيْئاً مِنْ قَضَائِنَا فَاجْعَلُوهُ بَيْنَكُمْ فَإِنِّي قَدْ جَعَلْتُهُ قَاضِياً فَتَحَاكَمُوا إِلَيْهِ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Abu Khadeeja who said,
‘Abu Abdullah-asws said to me: ‘Beware of taking each other for judgement to the tyrannous people. But, look around for a man among you who knows something from our-asws judgements, so make him to be between you (as a judge), for I-asws have made him-asws as a judge, so go to him for a judgement’.[37]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا يَكُونُ بَيْنَهُمَا مُنَازَعَةٌ فِي دَيْنٍ أَوْ مِيرَاثٍ فَتَحَاكَمَا إِلَى السُّلْطَانِ أَوْ إِلَى الْقُضَاةِ أَ يَحِلُّ ذَلِكَ فَقَالَ مَنْ تَحَاكَمَ إِلَى الطَّاغُوتِ فَحَكَمَ لَهُ فَإِنَّمَا يَأْخُذُ سُحْتاً وَ إِنْ كَانَ حَقُّهُ ثَابِتاً لِأَنَّهُ أَخَذَ بِحُكْمِ الطَّاغُوتِ وَ قَدْ أَمَرَ اللَّهُ أَنْ يُكْفَرَ بِهِ
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Isa, from Safwan, from Dawood Bin Al Husayn, from Umar Bin Hanzala who said,
‘I asked Abu Abdullah-asws about two men from our companions who happened to have a dispute between them regarding a debt, or inheritance. So they went to the Sultan (ruling authority) for judgement, or to the judge. Is that permissible?’ So he-asws said: ‘The one who goes for a judgement to the tyrant, so he judges for him, so he has rather taken ill-gotten gains, even if it was his right, proved, because he has taken it by a judgement of the tyrant. And Allah-azwj has Commanded that [4:60] though they were Commanded to deny him’.
قُلْتُ كَيْفَ يَصْنَعَانِ قَالَ انْظُرُوا إِلَى مَنْ كَانَ مِنْكُمْ قَدْ رَوَى حَدِيثَنَا وَ نَظَرَ فِي حَلَالِنَا وَ حَرَامِنَا وَ عَرَفَ أَحْكَامَنَا فَارْضَوْا بِهِ حَكَماً فَإِنِّي قَدْ جَعَلْتُهُ عَلَيْكُمْ حَاكِماً فَإِذَا حَكَمَ بِحُكْمِنَا فَلَمْ يَقْبَلْهُ مِنْهُ فَإِنَّمَا بِحُكْمِ اللَّهِ قَدِ اسْتَخَفَّ وَ عَلَيْنَا رَدَّ وَ الرَّادُّ عَلَيْنَا الرَّادُّ عَلَى اللَّهِ وَ هُوَ عَلَى حَدِّ الشِّرْكِ بِاللَّهِ .
I said, ‘How should they both deal with it?’ He-asws said: ‘They should look around to the one who was among them who has reported our-asws Hadeeth, and has looked into our-asws Permissibles, and our-asws Prohibition, and recognises our-asws judgements. So they should present to him for the judgement, for I-asws have made him to be a judge over you. So when he judges by our-asws judgements, and it is not accepted from him, so rather it is the Judgement of Allah-azwj which has been taken lightly, and against us-asws is the rejection, and the rejection against us-asws is the rejection against Allah-azwj, and he (the rejecter) would be upon a legal penalty (Hadd) of the association with Allah-azwj’.[38]
باب أَدَبِ الْحُكْمِ
Chapter 9 – Disciplines of the adjudication
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِيهِ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ قَالَ سَمِعْتُ عَلِيّاً ( صلوات الله عليه ) يَقُولُ لِشُرَيْحٍ انْظُرْ إِلَى أَهْلِ الْمَعْكِ وَ الْمَطْلِ وَ دَفْعِ حُقُوقِ النَّاسِ مِنْ أَهْلِ الْمَقْدُرَةِ وَ الْيَسَارِ مِمَّنْ يُدْلِي بِأَمْوَالِ الْمُسْلِمِينَ إِلَى الْحُكَّامِ فَخُذْ لِلنَّاسِ بِحُقُوقِهِمْ مِنْهُمْ وَ بِعْ فِيهَا الْعَقَارَ وَ الدِّيَارَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ مَطْلُ الْمُسْلِمِ الْمُوسِرِ ظُلْمٌ لِلْمُسْلِمِ وَ مَنْ لَمْ يَكُنْ لَهُ عَقَارٌ وَ لَا دَارٌ وَ لَا مَالٌ فَلَا سَبِيلَ عَلَيْهِ وَ اعْلَمْ أَنَّهُ لَا يَحْمِلُ النَّاسَ عَلَى الْحَقِّ إِلَّا مَنْ وَرَّعَهُمْ عَنِ الْبَاطِلِ
Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Amro Bin Abu Al Miqdam, from his father, from Salma Bin Kuheyl who said,
‘I heard Ali-asws saying to Shurayh (the judge): ‘Look at the people of the spaciousness and delayers (of payments), and hand over the rights of the people from the able ones and the affluent, from the ones who are delaying the (payment) of the Muslims to the judges, so seize for the people with their rights from them, and sell with regards to it, the real estates and the houses, for I-asws heard Rasool-Allah-saww saying: ‘The delayer affluent Muslim is unjust to the Muslim’. And the one who does not have any real estate for him, nor a house, nor wealth, so there is no way upon him. And know that he does not carry the people upon the truth, the one who scares them from the falsehood.
ثُمَّ وَاسِ بَيْنَ الْمُسْلِمِينَ بِوَجْهِكَ وَ مَنْطِقِكَ وَ مَجْلِسِكَ حَتَّى لَا يَطْمَعَ قَرِيبُكَ فِي حَيْفِكَ وَ لَا يَيْأَسَ عَدُوُّكَ مِنْ عَدْلِكَ وَ رُدَّ الْيَمِينَ عَلَى الْمُدَّعِي مَعَ بَيِّنَةٍ فَإِنَّ ذَلِكَ أَجْلَى لِلْعَمَى وَ أَثْبَتُ فِي الْقَضَاءِ وَ اعْلَمْ أَنَّ الْمُسْلِمِينَ عُدُولٌ بَعْضُهُمْ عَلَى بَعْضٍ إِلَّا مَجْلُوداً فِي حَدٍّ لَمْ يَتُبْ مِنْهُ أَوْ مَعْرُوفٌ بِشَهَادَةِ زُورٍ أَوْ ظَنِينٌ
Then be comforting with your face and your talk, and your seating, until the one close to you does not covet (desire) your injustice, and your enemy does not despair from your justice. And return the oath to be upon the claimant along with his proof, for in that is the expulsion of the blindness and affirmation in the judgement. And know that the Muslims are equal to each other, except for the whipped-one in a legal penalty (Hadd) which he has not repented upon, or one well-known for bearing false testimonies, or is a suspicious (character).
وَ إِيَّاكَ وَ التَّضَجُّرَ وَ التَّأَذِّيَ فِي مَجْلِسِ الْقَضَاءِ الَّذِي أَوْجَبَ اللَّهُ فِيهِ الْأَجْرَ وَ يُحْسِنُ فِيهِ الذُّخْرَ لِمَنْ قَضَى بِالْحَقِّ وَ اعْلَمْ أَنَّ الصُّلْحَ جَائِزٌ بَيْنَ الْمُسْلِمِينَ إِلَّا صُلْحاً حَرَّمَ حَلَالًا أَوْ أَحَلَّ حَرَاماً
And beware of being angry and hurting in the judicial council in which Allah-azwj has Obligated the Recompense with regards to it and good treasures for the one who judges with the truth. And know that the reconciliation is allowed between the Muslims, except for a reconciliation which prohibits a Permissible, or permits a Prohibition.
وَ اجْعَلْ لِمَنِ ادَّعَى شُهُوداً غُيَّباً أَمَداً بَيْنَهُمَا فَإِنْ أَحْضَرَهُمْ أَخَذْتَ لَهُ بِحَقِّهِ وَ إِنْ لَمْ يُحْضِرْهُمْ أَوْجَبْتَ عَلَيْهِ الْقَضِيَّةَ
And make a time limit upon the claimant to present absent witnesses between the two, so if he presents them, take his right for him, and if he does not present them, obligate the judgement against him.
فَإِيَّاكَ أَنْ تُنَفِّذَ فِيهِ قَضِيَّةً فِي قِصَاصٍ أَوْ حَدٍّ مِنْ حُدُودِ اللَّهِ أَوْ حَقٍّ مِنْ حُقُوقِ الْمُسْلِمِينَ حَتَّى تَعْرِضَ ذَلِكَ عَلَيَّ إِنْ شَاءَ اللَّهُ وَ لَا تَقْعُدَنَّ فِي مَجْلِسِ الْقَضَاءِ حَتَّى تَطْعَمَ .
Therefore, beware of implementing a judgement regarding retaliation, or a legal penalty (Hadd) from the Limits of Allah-azwj, or a right from the rights of the Muslims, until you present that to me-asws, Allah-azwj Willing. And do not sit in the judicial council until you feed (serve food for everyone present)’.[39]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنِ ابْتُلِيَ بِالْقَضَاءِ فَلَا يَقْضِي وَ هُوَ غَضْبَانُ .
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 is involved with the judging, so he should not judge while he is angry’.[40]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) مَنِ ابْتُلِيَ بِالْقَضَاءِ فَلْيُوَاسِ بَيْنَهُمْ فِي الْإِشَارَةِ وَ فِي النَّظَرِ وَ فِي الْمَجْلِسِ .
And by this chain,
He-asws (The Imam-asws) said: ‘Amir Al-Momineen-asws said: ‘The one who is involved with the judging, so let him be comforting between them in his gestures, and in the looking, and in the sitting’.[41]
وَ بِهَذَا الْإِسْنَادِ أَنَّ رَجُلًا نَزَلَ بِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَمَكَثَ عِنْدَهُ أَيَّاماً ثُمَّ تَقَدَّمَ إِلَيْهِ فِي خُصُومَةٍ لَمْ يَذْكُرْهَا لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ لَهُ أَ خَصْمٌ أَنْتَ قَالَ نَعَمْ قَالَ تَحَوَّلْ عَنَّا إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَهَى أَنْ يُضَافَ الْخَصْمُ إِلَّا وَ مَعَهُ خَصْمُهُ .
And by this chain that,
‘A man lodged with Amir Al-Momineen-asws, so he remained with him-asws for days. Then he came to him-asws with a dispute which he had not mentioned it to Amir Al-Momineen-asws beforehand. So he-asws said to him: ‘Are you the claimant?’ He said, ‘Yes’. He-asws said: ‘You should transfer out (move out) from us-asws, as Rasool-Allah-saww has forbidden to entertain the claimant as a guest, unless the defendant is with him’.[42]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِشُرَيْحٍ لَا تُسَارَّ أَحَداً فِي مَجْلِسِكَ وَ إِنْ غَضِبْتَ فَقُمْ فَلَا تَقْضِيَنَّ فَأَنْتَ غَضْبَانُ
A number of our companions, from Ahmad Bin Abu Abdullah, raising it, said,
‘Amir Al-Momineen-asws said to Shurayh (the judge): ‘Do not whisper to anyone in your gathering, and if you are angry, so arise and do not issue a judgement while you are angry’.
قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( صلوات الله عليه ) لِسَانُ الْقَاضِي وَرَاءَ قَلْبِهِ فَإِنْ كَانَ لَهُ قَالَ وَ إِنْ كَانَ عَلَيْهِ أَمْسَكَ .
He (the narrator) said, ‘And Abu Abdullah-asws said: ‘The tongue of a judge is behind his heart. So if it was for him he speaks, and if it was against him, he remains silent’.[43]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَمَّنْ سَمِعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ الْحَاكِمُ يَقُولُ لِمَنْ عَنْ يَمِينِهِ وَ لِمَنْ عَنْ يَسَارِهِ مَا تَرَى مَا تَقُولُ فَعَلَى ذَلِكَ لَعْنَةُ اللَّهِ وَ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ أَلَّا يَقُومُ مِنْ مَجْلِسِهِ وَ تُجْلِسُهُمْ مَكَانَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hajjal, from Dawood Bin Abu Yazeed, from the one who heard it,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the judge is saying to the one on his right, and to the one on his left, ‘What is your view, what are you saying?’, so upon that is the Curse of Allah-azwj, and the Angels, and the people altogether. Indeed, why does he not arise from his seat and makes them to sit in his own seat?’[44]
باب أَنَّ الْقَضَاءَ بِالْبَيِّنَاتِ وَ الْأَيْمَانِ
Chapter 10 – The judgements are by the proofs and the oaths
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعْدِ بْنِ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّمَا أَقْضِي بَيْنَكُمْ بِالْبَيِّنَاتِ وَ الْأَيْمَانِ وَ بَعْضُكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ فَأَيُّمَا رَجُلٍ قَطَعْتُ لَهُ مِنْ مَالِ أَخِيهِ شَيْئاً فَإِنَّمَا قَطَعْتُ لَهُ بِهِ قِطْعَةً مِنَ النَّارِ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, both together from Ibn Abu Umeyr, from Sa’ad Bin Hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘But rather I-saww judge among you with the proofs and the oath, and some of you are more mistaken in their arguments than the others. So whichever man I-saww cut off for him, anything from the wealth of his brother, so rather I-asws have cut-off for him, by it, a piece from the Fire’.[45]
عَلِيٌّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى رَبِّهِ كَيْفَ أَقْضِي فِي أُمُورٍ لَمْ أُخْبَرْ بِبَيَانِهَا قَالَ فَقَالَ لَهُ رُدَّهُمْ إِلَيَّ وَ أَضِفْهُمْ إِلَى اسْمِي يَحْلِفُونَ بِهِ .
Ali, from his father, from one of his companions, from Asim Bin Humey, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws having said: ‘A Prophet-as from the Prophets-as complained to his-as Lord-azwj: ‘How can I-as judge in the matters and I-as am not informed of its proofs?’ So He-azwj Said to him-as: “Refer them to Me-azwj, and add them to My-azwj Name to swear by”.[46]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي كِتَابِ عَلِيٍّ ( صلوات الله عليه ) أَنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى رَبِّهِ الْقَضَاءَ فَقَالَ كَيْفَ أَقْضِي بِمَا لَمْ تَرَ عَيْنِي وَ لَمْ تَسْمَعْ أُذُنِي فَقَالَ اقْضِ بَيْنَهُمْ بِالْبَيِّنَاتِ وَ أَضِفْهُمْ إِلَى اسْمِي يَحْلِفُونَ بِهِ
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Aban Bin Usman, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws having said: ‘In the book of Ali-asws, a Prophet-as from the Prophets-as complained to his-as Lord-azwj about the adjudication. So he-as said: ‘How can I-as judge with I-as did not see with my-as own eyes, and did not hear with my-as own ears?’ So He-azwj Said: “Judge between them by the proofs, and add them to My-azwj Name to swear by”.
وَ قَالَ إِنَّ دَاوُدَ ( عليه السلام ) قَالَ يَا رَبِّ أَرِنِي الْحَقَّ كَمَا هُوَ عِنْدَكَ حَتَّى أَقْضِيَ بِهِ فَقَالَ إِنَّكَ لَا تُطِيقُ ذَلِكَ فَأَلَحَّ عَلَى رَبِّهِ حَتَّى فَعَلَ
And he-asws said: ‘Dawood-as said: ‘O Lord-azwj! Show me-as the truth, just as it is with You-azwj, until I-as judge by it’. So He-azwj Said: “You-as will not be able to tolerate that”. But he-as kept insisting to his-as Lord-azwj until He-azwj did it.
فَجَاءَهُ رَجُلٌ يَسْتَعْدِي عَلَى رَجُلٍ فَقَالَ إِنَّ هَذَا أَخَذَ مَالِي فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ( عليه السلام ) أَنَّ هَذَا الْمُسْتَعْدِيَ قَتَلَ أَبَا هَذَا وَ أَخَذَ مَالَهُ فَأَمَرَ دَاوُدُ ( عليه السلام ) بِالْمُسْتَعْدِي فَقُتِلَ وَ أَخَذَ مَالَهُ فَدَفَعَهُ إِلَى الْمُسْتَعْدَى عَلَيْهِ
So a man came claiming upon a man, and he said, ‘This one took my wealth’. So Allah-azwj Mighty and Majestic Revealed unto Dawood-as that this one, the claimant, killed the father of this one and took his wealth”. So Dawood-as ordered for the claimant to be killed, and he-as took his wealth and handed it over to the defendant.
قَالَ فَعَجِبَ النَّاسُ وَ تَحَدَّثُوا حَتَّى بَلَغَ دَاوُدَ ( عليه السلام ) وَ دَخَلَ عَلَيْهِ مِنْ ذَلِكَ مَا كَرِهَ فَدَعَا رَبَّهُ أَنْ يَرْفَعَ ذَلِكَ فَفَعَلَ ثُمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنِ احْكُمْ بَيْنَهُمْ بِالْبَيِّنَاتِ وَ أَضِفْهُمْ إِلَى اسْمِي يَحْلِفُونَ بِهِ .
He-asws said: ‘So the people wondered and they discussed it until (their discussion) reached Dawood-as, and there entered into him-as what he-as disliked. So he-as supplicated to his-as Lord-azwj that He-azwj should Lift that (from him-as). So He-azwj did it. Then Allah-azwj Mighty and Majestic Revealed unto him-as that “Judge between them by the proofs, and add them to My-azwj Name to swear by”.[47]
وَ عَنْهُ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى رَبِّهِ فَقَالَ يَا رَبِّ كَيْفَ أَقْضِي فِيمَا لَمْ أَشْهَدْ وَ لَمْ أَرَ قَالَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنِ احْكُمْ بَيْنَهُمْ بِكِتَابِي وَ أَضِفْهُمْ إِلَى اسْمِي فَحَلِّفْهُمْ بِهِ
And from him, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Suleyman, Bin Khalid,
(It has been narrated) from Abu Abdullah-asws having said: ‘In the Book of Ali-asws, a Prophet-as from the Prophets-as complained to his-as Lord-azwj, so he-as said: ‘O Lord-azwj! How can I-as judge with regards to what I-as did not witness and did not see?’ So Allah-azwj Mighty and Majestic Revealed unto him-as: “Judge between them by My-azwj Book, and add them to My-azwj Name, so get them to swear by it’.
وَ قَالَ هَذَا لِمَنْ لَمْ تَقُمْ لَهُ بَيِّنَةٌ .
And he-asws said: ‘This is for the one for him the proof cannot be established’.[48]
باب أَنَّ الْبَيِّنَةَ عَلَى الْمُدَّعِي وَ الْيَمِينَ عَلَى الْمُدَّعَى عَلَيْهِ
Chapter 11 – The (burden of) the proof is upon the claimant, and (swearing of) the oath is upon the defendant
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ جَمِيلٍ وَ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْبَيِّنَةُ عَلَى مَنِ ادَّعَى وَ الْيَمِينُ عَلَى مَنِ ادُّعِيَ عَلَيْهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, from Jameel and Hisham,
Abu Abdullah-asws has said: ‘Rasool-Allah-saww said: ‘The (burden of) proof is upon the one who claims, and the (swearing of) the oath is upon the one who is claimed against (defendant)’.[49]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ حَكَمَ فِي دِمَائِكُمْ بِغَيْرِ مَا حَكَمَ بِهِ فِي أَمْوَالِكُمْ 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 .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdullah Bin Bukeyr, from Abu Baseer,
Abu Abdullah-asws has said: ‘Allah-azwj Judged regarding your blood with other than what He-azwj Judged by regarding your wealth. A judgement regarding your wealth is that the (burden of) the proof is upon the claimant, and the (swearing of) the oath is upon the defendant; and a Judgement regarding your blood is that the (burden of) the proof is upon the defendant, and the (swearing of) the oath is upon the one who claims, lest the blood of a Muslim person be invalidated’.[50]
باب مَنِ ادَّعَى عَلَى مَيِّتٍ
Chapter 12 – The one who claims upon a deceased
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يَاسِينَ الضَّرِيرِ قَالَ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَبْدِ اللَّهِ قَالَ قُلْتُ لِلشَّيْخِ ( عليه السلام ) خَبِّرْنِي عَنِ الرَّجُلِ يَدَّعِي قِبَلَ الرَّجُلِ الْحَقَّ فَلَا يَكُونُ لَهُ بَيِّنَةٌ بِمَا لَهُ قَالَ فَيَمِينُ الْمُدَّعَى عَلَيْهِ فَإِنْ حَلَفَ فَلَا حَقَّ لَهُ وَ إِنْ لَمْ يَحْلِفْ فَعَلَيْهِ
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa Bin Ubeyd, from Yaseen Al Zareyr, from Abdul Rahman Bin Abu Abdullah who said,
‘I said to the Sheykh-asws, ‘Inform me about the man who claims upon a man for the right, but there does not happen to a proof for him with what is for him’. He-asws said: ‘The defendant would swear an oath. So if he were to swear then there is no right for him (the claimant), and if he does not swear, so it is upon him (to pay).
وَ إِنْ كَانَ الْمَطْلُوبُ بِالْحَقِّ قَدْ مَاتَ فَأُقِيمَتْ عَلَيْهِ الْبَيِّنَةُ فَعَلَى الْمُدَّعِي الْيَمِينُ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَقَدْ مَاتَ فُلَانٌ وَ إِنَّ حَقَّهُ لَعَلَيْهِ فَإِنْ حَلَفَ وَ إِلَّا فَلَا حَقَّ لَهُ لِأَنَّا لَا نَدْرِي لَعَلَّهُ قَدْ أَوْفَاهُ بِبَيِّنَةٍ لَا نَعْلَمُ مَوْضِعَهَا أَوْ بِغَيْرِ بَيِّنَةٍ قَبْلَ الْمَوْتِ
And if the one sought with the right (defendant) had died, so the proof would be established against him, therefore it would be upon the claimant to swear an oath by Allah-azwj, the One, besides Whom there is no god except for Him-azwj, that so and so has died and that the right is for him (his right is due on him). So if he were to swear, (fine) or else there is no right for him, because we do not know that perhaps he (the deceased) has fulfilled it (the debt) with the proof which is not known, nor do we know its place, or with other proof before the (occurrence) death.
فَمِنْ ثَمَّ صَارَتْ عَلَيْهِ الْيَمِينُ مَعَ الْبَيِّنَةِ فَإِنِ ادَّعَى بِلَا بَيِّنَةٍ فَلَا حَقَّ لَهُ لِأَنَّ الْمُدَّعَى عَلَيْهِ لَيْسَ بِحَيٍّ وَ لَوْ كَانَ حَيّاً لَأُلْزِمَ الْيَمِينَ أَوِ الْحَقَّ أَوْ يَرُدُّ الْيَمِينَ عَلَيْهِ فَمِنْ ثَمَّ لَمْ يَثْبُتْ لَهُ الْحَقُّ .
Thus, from then the (swearing of) the oath came to be upon him (the claimant), along with the (burden of) the proof. So if he were to claim without proof, so there is no right for him, because the defendant is not alive, and had he been alive, the (swearing of) the oath would be necessitated, or the (payment of the) right, or turning of the (swearing of the) oath upon him (the claimant). Thus, from then, his right is not proved’.[51]
باب مَنْ لَمْ تَكُنْ لَهُ بَيِّنَةٌ فَيُرَدُّ عَلَيْهِ الْيَمِينُ
Chapter 13 – The one who does not happen to have a proof for himself, so the (swearing of) the oath is turned upon him
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَدَّعِي وَ لَا بَيِّنَةَ لَهُ قَالَ يَسْتَحْلِفُهُ فَإِنْ رَدَّ الْيَمِينَ عَلَى صَاحِبِ الْحَقِّ فَلَمْ يَحْلِفْ فَلَا حَقَّ لَهُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding the man who claimed and there was no proof for him. He-asws said: ‘He (defendant) would have to swear an oath, so if he were to turn the oath upon the owner of the right, and he does not swear, so there is no right for him’.[52]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُدَّعَى عَلَيْهِ الْحَقُّ وَ لَا بَيِّنَةَ لِلْمُدَّعِي قَالَ يُسْتَحْلَفُ أَوْ يَرُدَّ الْيَمِينَ عَلَى صَاحِبِ الْحَقِّ فَإِنْ لَمْ يَفْعَلْ فَلَا حَقَّ لَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws regarding the man who is claimed against (defendant), and there is no proof for the claimant. He-asws said: ‘Either he swears an oath or he turns the oath to be upon the owner of the right. So if he does not do it, so there is no right for him’.[53]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ رَوَاهُ قَالَ اسْتِخْرَاجُ الْحُقُوقِ بِأَرْبَعَةِ وُجُوهٍ بِشَهَادَةِ رَجُلَيْنِ عَدْلَيْنِ فَإِنْ لَمْ يَكُنْ رَجُلَيْنِ عَدْلَيْنِ فَرَجُلٌ وَ امْرَأَتَانِ فَإِنْ لَمْ تَكُنِ امْرَأَتَانِ فَرَجُلٌ وَ يَمِينُ الْمُدَّعِي فَإِنْ لَمْ يَكُنْ شَاهِدٌ فَالْيَمِينُ عَلَى الْمُدَّعَى عَلَيْهِ فَإِنْ لَمْ يَحْلِفْ [وَ] رَدَّ الْيَمِينَ عَلَى الْمُدَّعِي فَهُوَ وَاجِبٌ عَلَيْهِ أَنْ يَحْلِفَ وَ يَأْخُذَ حَقَّهُ فَإِنْ أَبَى أَنْ يَحْلِفَ فَلَا شَيْءَ لَهُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from the one who reported it,
He-asws said, ‘The extraction of the rights is by four ways – by the testimony of two just men; so if there do not happen to be two just men, so one man and two women. So if there do not happen to be two women, so a man and an oath of the claimant. So if there does not happen to be a witness, so the swearing of the oath is upon the defendant. So if he were not to swear, and return the oath upon the claimant, so it is obligatory upon him that he swears, and takes his right. But if he refuses to swear, so there is nothing for him’.[54]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُدَّعَى عَلَيْهِ الْحَقُّ وَ لَيْسَ لِصَاحِبِ الْحَقِّ بَيِّنَةٌ قَالَ يُسْتَحْلَفُ الْمُدَّعَى عَلَيْهِ فَإِنْ أَبَى أَنْ يَحْلِفَ وَ قَالَ أَنَا أَرُدُّ الْيَمِينَ عَلَيْكَ لِصَاحِبِ الْحَقِّ فَإِنَّ ذَلِكَ وَاجِبٌ عَلَى صَاحِبِ الْحَقِّ أَنْ يَحْلِفَ وَ يَأْخُذَ مَالَهُ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from one of his companions, from Aban, from a man,
(It has been narrated) from Abu Abdullah-asws regarding the man who is claimed against (defendant) for the right, and there is no proof for the owner of the right. He-asws said: ‘The defendant would swear an oath. So if he refuses to swear and says, ‘I turn the swearing of the oath upon you’, to the owner of the right, so that would be obligatory upon the owner of the right that he swears, and takes his wealth’.[55]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُرَدُّ الْيَمِينُ عَلَى الْمُدَّعِي
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The swearing would be turned upon the claimant’.[56]
باب أَنَّ مَنْ كَانَتْ لَهُ بَيِّنَةٌ فَلَا يَمِينَ عَلَيْهِ إِذَا أَقَامَهَا
Chapter 14 – The one who has a proof for himself, so there is no swearing upon him when he establishes it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يُقِيمُ الْبَيِّنَةَ عَلَى حَقِّهِ هَلْ عَلَيْهِ أَنْ يُسْتَحْلَفَ قَالَ لَا .
Ali Bin Ibrahim, from his father, from one of his companions, from Aasim Bin Humeyd, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about the man who establishes the proof upon his right, is there upon him that he should be swearing an oath?’ He-asws said: ‘No’.[57]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ أَوْ غَيْرِهِ عَنْ أَبَانٍ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَقَامَ الرَّجُلُ الْبَيِّنَةَ عَلَى حَقِّهِ فَلَيْسَ عَلَيْهِ يَمِينٌ فَإِنْ لَمْ يُقِمِ الْبَيِّنَةَ فَرَدَّ عَلَيْهِ الَّذِي ادُّعِيَ عَلَيْهِ الْيَمِينَ فَإِنْ أَبَى أَنْ يَحْلِفَ فَلَا حَقَّ لَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, or someone else, from Aban, from Abu Al Abbas,
Abu Abdullah-asws has said: ‘When the man establishes the proof upon his right, so there is no swearing of an oath upon him. So if there does not happen to be the proof, so the defendant turns the swearing upon him (the claimant). So if he were to refuse, so there is no right for him’.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Aban, from a man,
(It has been narrated) from Abu Abdullah-asws – similar to it’.[58]
باب أَنَّ مَنْ رَضِيَ بِالْيَمِينِ فَحُلِفَ لَهُ فَلَا دَعْوَى لَهُ بَعْدَ الْيَمِينِ وَ إِنْ كَانَتْ لَهُ بَيِّنَةٌ
Chapter 15 – The one who is pleased with the oath, so it is sworn for him, so there is no claim for him after the swearing of the oath, even if there was proof for him
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ النُّمَيْرِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَضِيَ صَاحِبُ الْحَقِّ بِيَمِينِ الْمُنْكِرِ لِحَقِّهِ فَاسْتَحْلَفَهُ فَحَلَفَ أَنْ لَا حَقَّ لَهُ قِبَلَهُ ذَهَبَتِ الْيَمِينُ بِحَقِّ الْمُدَّعِي فَلَا دَعْوَى لَهُ
Ali Bin Ibrahim, from his father, from Ibn Fazal, from Ali Bin Uqba, from Musa Bin Akeyl Al Numeyri, from Ibn Abu Yafour,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the owner of the right is happy with the oath which would deny him his right, so the (defendant) swears an oath that there is no right for him (the claimant), the swearing does away with the right of the claimant, so there is no claim for him’.
قُلْتُ لَهُ وَ إِنْ كَانَتْ عَلَيْهِ بَيِّنَةٌ عَادِلَةٌ قَالَ نَعَمْ وَ إِنْ أَقَامَ بَعْدَ مَا اسْتَحْلَفَهُ بِاللَّهِ خَمْسِينَ قَسَامَةً مَا كَانَ لَهُ وَ كَانَتِ الْيَمِينُ قَدْ أَبْطَلَتْ كُلَّ مَا ادَّعَاهُ قَبْلَهُ مِمَّا قَدِ اسْتَحْلَفَهُ عَلَيْهِ .
I said to him-asws, ‘And if there was just proof over it?’ He-asws said: ‘Yes, even if he were to establish after what has been sworn by Allah-azwj, sworn endorsements of fifty (men), it would not be for him, and the oath would have invalidated everything what he had claimed for before it, from what has been oathed against him’.[59]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ خَضِرٍ النَّخَعِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَكُونُ لَهُ عَلَى الرَّجُلِ الْمَالُ فَيَجْحَدُهُ قَالَ إِنِ اسْتَحْلَفَهُ فَلَيْسَ لَهُ أَنْ يَأْخُذَ شَيْئاً وَ إِنْ تَرَكَهُ وَ لَمْ يَسْتَحْلِفْهُ فَهُوَ عَلَى حَقِّهِ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from AL Fazl Bin Shazaan, both together from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Khazar Al Nakhai’e,
(It has been narrated) from Abu Abdullah-asws regarding the man who happened to have wealth for him over the man, but he argued it (disputed it). He-asws said: ‘If he (the defendant) were to swear, so it is not for him (the claimant) that he should take anything, and if he (the defendant) leaves it and does not swear, so he (the claimant) is upon his right’.[60]
عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ بَعْضِ أَصْحَابِهِ فِي الرَّجُلِ يَكُونُ لَهُ عَلَى الرَّجُلِ الْمَالُ فَيَجْحَدُهُ فَيَحْلِفُ لَهُ يَمِينَ صَبْرٍ أَ لَهُ عَلَيْهِ شَيْءٌ قَالَ لَيْسَ لَهُ أَنْ يَطْلُبَ مِنْهُ وَ كَذَلِكَ إِنِ احْتَسَبَهُ عِنْدَ اللَّهِ فَلَيْسَ لَهُ أَنْ يَطْلُبَهُ مِنْهُ .
Ali, from his father, from Abdul Rahman Bin Hammad, from Ibrahim Bin Abdul Hameed,
(It has been narrated) from one of his companions regarding the man who happened to have some wealth for him upon the man, but he (defendant) argued it, so he swore an oath. Should he (claimant) be patient or is there anything upon him’. He-asws said: ‘It is not for him that he should seek from it, and similar to that if he were to Reckon it with Allah-azwj (waives it), so it is not for him that he should seek it from him’.[61]
باب الرَّجُلَيْنِ يَدَّعِيَانِ فَيُقِيمُ كُلُّ وَاحِدٍ مِنْهُمَا الْبَيِّنَةَ
Chapter 16 – Two men both claiming, so each one of the two establishes the proof
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَأْتِي الْقَوْمَ فَيَدَّعِي دَاراً فِي أَيْدِيهِمْ وَ يُقِيمُ الَّذِي فِي يَدِهِ الدَّارُ الْبَيِّنَةَ أَنَّهُ وَرِثَهَا عَنْ أَبِيهِ وَ لَا يَدْرِي كَيْفَ كَانَ أَمْرُهَا فَقَالَ أَكْثَرُهُمْ بَيِّنَةً يُسْتَحْلَفُ وَ يُدْفَعُ إِلَيْهِ
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Shuayb, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the man who came to a group of people and claimed for a house which was in their hands, and the one in whose hand was the house established the proof and he had inherited it from his father, and it is not known how was his matter’. So he-asws said: ‘The one with the most proof would have to swear an oath, and it would be handed over to him’.
وَ ذَكَرَ أَنَّ عَلِيّاً ( عليه السلام ) أَتَاهُ قَوْمٌ يَخْتَصِمُونَ فِي بَغْلَةٍ فَقَامَتِ الْبَيِّنَةُ لِهَؤُلَاءِ أَنَّهُمْ أَنْتَجُوهَا عَلَى مِذْوَدِهِمْ وَ لَمْ يَبِيعُوا وَ لَمْ يَهَبُوا وَ أَقَامَ هَؤُلَاءِ الْبَيِّنَةَ أَنَّهُمْ أَنْتَجُوهَا عَلَى مِذْوَدِهِمْ لَمْ يَبِيعُوا وَ لَمْ يَهَبُوا فَقَضَى بِهَا لِأَكْثَرِهِمْ بَيِّنَةً وَ اسْتَحْلَفَهُمْ
And he-asws mentioned that they came to Ali-asws with a group of people disputing regarding a mule. So the proof was established for these ones that they had bred it in their stable, and neither had they sold it nor had they gifted it; and those ones established the proof that they had bred it in their stable, and neither had they sold it nor gifted it. So he-asws judged by it based upon the one with the most proof, and made them swear an oath’.
قَالَ فَسَأَلْتُهُ حِينَئِذٍ فَقُلْتُ أَ رَأَيْتَ إِنْ كَانَ الَّذِي ادَّعَى الدَّارَ فَقَالَ إِنَّ أَبَا هَذَا الَّذِي هُوَ فِيهَا أَخَذَهَا بِغَيْرِ ثَمَنٍ وَ لَمْ يُقِمِ الَّذِي هُوَ فِيهَا بَيِّنَةً إِلَّا أَنَّهُ وَرِثَهَا عَنْ أَبِيهِ قَالَ إِذَا كَانَ أَمْرُهَا هَكَذَا فَهِيَ لِلَّذِي ادَّعَاهَا وَ أَقَامَ الْبَيِّنَةَ عَلَيْهَا .
He (the narrator) said, ‘So I asked him-asws at that time, ‘What is your view that there was one who claimed for the house?’ So he-asws said: ‘If the father of the one who was (living) in it acquired it without a price and the one who was in it cannot establish (proof) except that he had inherited it from his father?’ He-asws said: ‘If it was like that, so it is for the one who claims it and establishes the proof for it’.[62]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْخَشَّابِ عَنْ غِيَاثِ بْنِ كَلُّوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلَيْنِ اخْتَصَمَا إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فِي دَابَّةٍ فِي أَيْدِيهِمَا وَ أَقَامَ كُلُّ وَاحِدٍ مِنْهُمَا الْبَيِّنَةَ أَنَّهَا نُتِجَتْ عِنْدَهُ فَأَحْلَفَهُمَا عَلِيٌّ ( عليه السلام ) فَحَلَفَ أَحَدُهُمَا وَ أَبَى الْآخَرُ أَنْ يَحْلِفَ فَقَضَى بِهَا لِلْحَالِفِ
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Khashab, from Gayas Bin Kuleyb, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws that two men disputed to Amir Al-Momineen-asws regarding an animal which was in both their hands, and each one of them established the proof that he had bred it in his presence. So Ali-azwj made both of them to swear an oath. So one of them swore and the other one refuse to swear. So due to it he-asws judged for the one who swore the oath.
فَقِيلَ لَهُ فَلَوْ لَمْ تَكُنْ فِي يَدِ وَاحِدٍ مِنْهُمَا وَ أَقَامَا الْبَيِّنَةَ قَالَ أُحْلِفُهُمَا فَأَيُّهُمَا حَلَفَ وَ نَكَلَ الْآخَرُ جَعَلْتُهَا لِلْحَالِفِ فَإِنْ حَلَفَا جَمِيعاً جَعَلْتُهَا بَيْنَهُمَا نِصْفَيْنِ قِيلَ فَإِنْ كَانَتْ فِي يَدِ أَحَدِهِمَا وَ أَقَامَا جَمِيعاً الْبَيِّنَةَ قَالَ أَقْضِي بِهَا لِلْحَالِفِ الَّذِي هِيَ فِي يَدِهِ .
So it was said to him-asws, ‘Supposing it was not in the hand of any one of them and they both established the proof?’ He-asws said: ‘They would both have to swear an oath. So whichever of the two swear, and the other one shirks from it, it would be made to be for the one who swore. So if both of them were to swear, it would be made to be for both of them together, (its price) in two halves’. So if it was in the hands of one of the two and they both establish the proof?’ He-asws said: ‘I-asws would judge by it to be for the one who swears in whose hand it is’.[63]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( عليه السلام ) إِذَا أَتَاهُ رَجُلَانِ بِشُهُودٍ عَدْلُهُمْ سَوَاءٌ وَ عَدَدُهُمْ أَقْرَعَ بَيْنَهُمْ عَلَى أَيِّهِمْ تَصِيرُ الْيَمِينُ قَالَ وَ كَانَ يَقُولُ اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ أَيُّهُمْ كَانَ لَهُ الْحَقُّ فَأَدِّهِ إِلَيْهِ ثُمَّ يَجْعَلُ الْحَقَّ لِلَّذِي تَصِيرُ إِلَيْهِ الْيَمِينُ إِذَا حَلَفَ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Aban, from Abdul Rahman Bin Abu Abdullah,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever they came to Ali-asws with two men with witnesses equal in being just and in number, he-asws would draw a lot upon whichever the oath would come to be. And he-asws would be saying: ‘O Allah-azwj, Lord-azwj of the seven skies! For whomever the right was, so Make it to be for him’. Then he-asws would make the right to be for the one to whom it (the lot) came to be, when he swore an oath’.[64]
عَنْهُ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي شَاهِدَيْنِ شَهِدَا عَلَى أَمْرٍ وَاحِدٍ وَ جَاءَ آخَرَانِ فَشَهِدَا عَلَى غَيْرِ الَّذِي شَهِدَا وَ اخْتَلَفُوا قَالَ يُقْرَعُ بَيْنَهُمْ فَأَيُّهُمْ قُرِعَ عَلَيْهِ الْيَمِينُ فَهُوَ أَوْلَى بِالْقَضَاءِ .
From him, from Moala Bin Muhammad, from Al Washa, from Dawood Bin Sirham,
(It has been narrated) from Abu Abdullah-asws regarding two witnesses who testified upon one matter and two others came over, so they testified upon other than which they had testified, and they differed. He-asws said: ‘Lots would be drawn between them, so whoever the lot comes out to for the swearing of the oath, so he would be the first to be judged for’.[65]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنْ تَمِيمِ بْنِ طَرَفَةَ أَنَّ رَجُلَيْنِ عَرَفَا بَعِيراً فَأَقَامَ كُلُّ وَاحِدٍ مِنْهُمَا بَيِّنَةً فَجَعَلَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بَيْنَهُمَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Simak Bin Harb, from Tameem Bin Tarafa,
‘Two men recognised a camel, so each one of the two established the proof. So Amir Al-Momineen-asws made it to be between both of them (equally)’.[66]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) اخْتَصَمَ إِلَيْهِ رَجُلَانِ فِي دَابَّةٍ وَ كِلَاهُمَا أَقَامَ الْبَيِّنَةَ أَنَّهُ أَنْتَجَهَا فَقَضَى بِهَا لِلَّذِي هِيَ فِي يَدِهِ وَ قَالَ لَوْ لَمْ تَكُنْ فِي يَدِهِ جَعَلْتُهَا بَيْنَهُمَا نِصْفَيْنِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,
(It has been narrated) from Abu Abdullah-asws that Amir Al-Momineen-asws (judged between) two men disputed to him regarding an animal, and each of the two established the proof that he had bred it. So he-asws judged by it to be for the one in whose hand it was, and said, ‘And had it not been in his hand, I-asws would have made it (price) to be between both of them in two halves’.[67]
باب آخَرُ مِنْهُ
Chapter 17 – Another chapter from it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ شَهِدَ لَهُ رَجُلَانِ بِأَنَّ لَهُ عِنْدَ رَجُلٍ خَمْسِينَ دِرْهَماً وَ جَاءَ آخَرَانِ فَشَهِدَا بِأَنَّ لَهُ عِنْدَهُ مِائَةَ دِرْهَمٍ كُلُّهُمْ شَهِدُوا فِي مَوْقِفٍ قَالَ أَقْرِعْ بَيْنَهُمْ ثُمَّ اسْتَحْلِفِ الَّذِينَ أَصَابَهُمُ الْقَرْعُ بِاللَّهِ أَنَّهُمْ يَحْلِفُونَ بِالْحَقِّ .
Ali Bin Ibrahim, from his father, from one of our companions, from Musny Al Hannat, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said to him-asws, ‘Two witnesses testified for a man that there were fifty Dirhams with a man, and two others came and testified that there was for him one hundred Dirhams, all of them having testified in one standing’. He-asws said: ‘Lots would be drawn between them, then the ones for whom the lot came would swear an oath by Allah-azwj that they are swearing with the truth’.[68]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ الْعَطَّارِ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ كَانَتْ لَهُ امْرَأَةٌ فَجَاءَ رَجُلٌ بِشُهُودٍ أَنَّ هَذِهِ الْمَرْأَةَ امْرَأَةُ فُلَانٍ وَ جَاءَ آخَرُونَ فَشَهِدُوا أَنَّهَا امْرَأَةُ فُلَانٍ فَاعْتَدَلَ الشُّهُودُ وَ عُدِّلُوا قَالَ يُقْرَعُ بَيْنَ الشُّهُودِ فَمَنْ خَرَجَ سَهْمُهُ فَهُوَ الْمُحِقُّ وَ هُوَ أَوْلَى بِهَا .
Ali, from his father, from Ibn Fazzal, from Dawood Bin Abu Yazeed Al Attar, from one of his men,
(It has been narrated) from Abu Abdullah-asws regarding a man for whom was a wife. So a man came over with witnesses that this woman is the wife of so and so, and others came over and testified that she is the wife of so and so. So the witnesses were all just’. He-asws said: ‘A lot would be drawn between the witnesses, for the one for whom the lot comes out, so he is the rightful, and he would be the first (to have the right) with it’.[69]
باب آخَرُ مِنْهُ
Chapter 18 – Another chapter from it
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ جَارِيَةٍ لَمْ تُدْرِكْ بِنْتِ سَبْعِ سِنِينَ مَعَ رَجُلٍ وَ امْرَأَةٍ ادَّعَى الرَّجُلُ أَنَّهَا مَمْلُوكَةٌ لَهُ وَ ادَّعَتِ الْمَرْأَةُ أَنَّهَا ابْنَتُهَا فَقَالَ قَدْ قَضَى فِي هَذَا عَلِيٌّ ( عليه السلام ) قُلْتُ وَ مَا قَضَى فِي هَذَا عَلِيٌّ ( عليه السلام ) قَالَ كَانَ يَقُولُ النَّاسُ كُلُّهُمْ أَحْرَارٌ إِلَّا مَنْ أَقَرَّ عَلَى نَفْسِهِ بِالرِّقِّ وَ هُوَ مُدْرِكٌ وَ مَنْ أَقَامَ بَيِّنَةً عَلَى مَنِ ادَّعَى مِنْ عَبْدٍ أَوْ أَمَةٍ فَإِنَّهُ يُدْفَعُ إِلَيْهِ يَكُونُ لَهُ رِقّاً قُلْتُ فَمَا تَرَى أَنْتَ قَالَ أَرَى أَنْ أَسْأَلَ الَّذِي ادَّعَى أَنَّهَا مَمْلُوكَةٌ لَهُ عَلَى مَا ادَّعَى
A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, form his father, both together from Ibn Mahboub, from Ibn Ra’ib, from Humran Bin Ayn who said,
‘I asked Abu Ja’far-asws about a slave girl who has yet to become aware (attain adulthood), being a girl seven years of age who was with a man and a woman. The man claimed that she was his owned slave girl, and the woman claimed that she was her daughter. So he-asws said: ‘Ali-asws had judged with regard to this’. I said, ‘And what did Ali-asws judge regarding this?’ He-asws said: ‘He-asws was saying: ‘All the people are free, except for the one who confesses upon himself with the slavery, and he is an adult, and the one upon whom the proof is established by the one who claims.
فَإِنْ أَحْضَرَ شُهُوداً يَشْهَدُونَ أَنَّهَا مَمْلُوكَةٌ لَهُ لَا يَعْلَمُونَهُ بَاعَ وَ لَا وَهَبَ دَفَعْتُ الْجَارِيَةَ إِلَيْهِ حَتَّى تُقِيمَ الْمَرْأَةُ مَنْ يَشْهَدُ لَهَا أَنَّ الْجَارِيَةَ ابْنَتُهَا حُرَّةٌ مِثْلُهَا فَلْتُدْفَعْ إِلَيْهَا وَ تُخْرَجُ مِنْ يَدِ الرَّجُلِ
So if witnesses are testifying that she is an owned slave girl of his, and it is not know her being sold or gifted, so I-asws would hand over the slave girl to him, until the woman establishes one who testifies for her that the slave girl is her daughter, free like her. So she should be handed over to her, and be taken out from the hand of the man’.
قُلْتُ فَإِنْ لَمْ يُقِمِ الرَّجُلُ شُهُوداً أَنَّهَا مَمْلُوكَةٌ لَهُ قَالَ تُخْرَجُ مِنْ يَدِهِ فَإِنْ أَقَامَتِ الْمَرْأَةُ الْبَيِّنَةَ عَلَى أَنَّهَا ابْنَتُهَا دُفِعَتْ إِلَيْهَا وَ إِنْ لَمْ يُقِمِ الرَّجُلُ الْبَيِّنَةَ عَلَى مَا ادَّعَاهُ وَ لَمْ تُقِمِ الْمَرْأَةُ الْبَيِّنَةَ عَلَى مَا ادَّعَتْ خُلِّيَ سَبِيلُ الْجَارِيَةِ تَذْهَبُ حَيْثُ شَاءَتْ .
I said, ‘So if the man does not establish witness that she is an owned slave girls of his?’ He-asws said: ‘She would be taken out from his hand. So if the woman establishes the proof upon that she is her daughter, she would be handed over to her. And if the man does not establish the proof upon what he claims, and the woman does not establish the proof upon what she claims, the way of the slave girl would be left open. She can go wherever she so desires to’.[70]
باب النَّوَادِرِ
Chapter 19 – The Miscellaneous
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ دَاوُدَ ( عليه السلام ) سَأَلَ رَبَّهُ أَنْ يُرِيَهُ قَضِيَّةً مِنْ قَضَايَا الْآخِرَةِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا دَاوُدُ أَنَّ الَّذِي سَأَلْتَنِي لَمْ أُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِي وَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقْضِيَ بِهِ غَيْرِي
Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws having said: ‘Dawood-as asked his-as Lord-azwj that He-azwj Show him-as a Judgement from the Judgements of the Hereafter. So Allah-azwj Mighty and Majestic Revealed unto him-as: “O Dawood-as! That which you-as have asked Me-azwj, no one from My-azwj creatures has been notified of it, nor is it befitting for anyone that he judges by it, apart from Me-azwj”.
قَالَ فَلَمْ يَمْنَعْهُ ذَلِكَ أَنْ عَادَ فَسَأَلَ اللَّهَ أَنْ يُرِيَهُ قَضِيَّةً مِنْ قَضَايَا الْآخِرَةِ قَالَ فَأَتَاهُ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ لَهُ يَا دَاوُدُ لَقَدْ سَأَلْتَ رَبَّكَ شَيْئاً لَمْ يَسْأَلْهُ قَبْلَكَ نَبِيٌّ يَا دَاوُدُ إِنَّ الَّذِي سَأَلْتَ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ وَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقْضِيَ بِهِ غَيْرَهُ قَدْ أَجَابَ اللَّهُ دَعْوَتَكَ وَ أَعْطَاكَ مَا سَأَلْتَ يَا دَاوُدُ إِنَّ أَوَّلَ خَصْمَيْنِ يَرِدَانِ عَلَيْكَ غَداً الْقَضِيَّةُ فِيهِمَا مِنْ قَضَايَا الْآخِرَةِ
He-asws said: ‘So that did not prevent him-as to repeat, so he-as asked Allah-azwj that He-azwj Shows him-as a Judgement from the Judgements of the Hereafter. So Jibraeel-as came over to him-as and said to him-as: ‘O Dawood-as! You-as have asked your-as Lord-azwj something which no Prophet-as before you-as has asked. O Dawood-as! That which you asked, none from His-azwj creatures has been notified with, nor is it befitting for anyone that he-as judged by it, apart from Him-azwj. However, Allah-azwj has Answered your-as supplication, and has Granted you-as what you-as asked for. O Dawood-as! The first two litigants who would intend to you tomorrow, judge regarding both of them from the Judgements of the Hereafter’.
قَالَ فَلَمَّا أَصْبَحَ دَاوُدُ ( عليه السلام ) جَلَسَ فِي مَجْلِسِ الْقَضَاءِ أَتَاهُ شَيْخٌ مُتَعَلِّقٌ بِشَابٍّ وَ مَعَ الشَّابِّ عُنْقُودٌ مِنْ عِنَبٍ فَقَالَ لَهُ الشَّيْخُ يَا نَبِيَّ اللَّهِ إِنَّ هَذَا الشَّابَّ دَخَلَ بُسْتَانِي وَ خَرَّبَ كَرْمِي وَ أَكَلَ مِنْهُ بِغَيْرِ إِذْنِي وَ هَذَا الْعُنْقُودُ أَخَذَهُ بِغَيْرِ إِذْنِي
He-asws said: ‘So when it was the morning, Dawood-as sat is his-as judicial council. An old man came over to him concerning a youth, and with him was the youth with a bunch of grapes. So the old man said to him-as, ‘O Prophet-as of Allah-azwj! This youth entered my garden and spoilt my vineyard, and ate from it without my permission. And this is the bunch which he took without my permission’.
فَقَالَ دَاوُدُ لِلشَّابِّ مَا تَقُولُ فَأَقَرَّ الشَّابُّ أَنَّهُ قَدْ فَعَلَ ذَلِكَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا دَاوُدُ إِنِّي إِنْ كَشَفْتُ لَكَ عَنْ قَضَايَا الْآخِرَةِ فَقَضَيْتَ بِهَا بَيْنَ الشَّيْخِ وَ الْغُلَامِ
So Dawood-as said to the youth: ‘What are you saying?’ So the youth confessed that he had done that. So Allah-azwj Mighty and Majestic Revealed unto him-as: “O Dawood-as! I-azwj hereby Uncover for you-as from the Judgements of the Hereafter. Therefore, judge by it between the old man and the boy.
لَمْ يَحْتَمِلْهَا قَلْبُكَ وَ لَمْ يَرْضَ بِهَا قَوْمُكَ يَا دَاوُدُ إِنَّ هَذَا الشَّيْخَ اقْتَحَمَ عَلَى أَبِي هَذَا الْغُلَامِ فِي بُسْتَانِهِ فَقَتَلَهُ وَ غَصَبَ بُسْتَانَهُ وَ أَخَذَ مِنْهُ أَرْبَعِينَ أَلْفَ دِرْهَمٍ فَدَفَنَهَا فِي جَانِبِ بُسْتَانِهِ فَادْفَعْ إِلَى الشَّابِّ سَيْفاً وَ مُرْهُ أَنْ يَضْرِبَ عُنُقَ الشَّيْخِ وَ ادْفَعْ إِلَيْهِ الْبُسْتَانَ وَ مُرْهُ أَنْ يَحْفِرَ فِي مَوْضِعِ كَذَا وَ كَذَا وَ يَأْخُذَ مَالَهُ
Your-as heart, (however) would not be able to bear it, and your-as people would not be pleased with it. O Dawood-as! This old man stormed upon the father of this boy in his garden, so he killed him, and usurped his garden, and seized forty thousand Dirhams from it. So he buried it by the side of his garden. So hand a sword to the youth and order him that he should strike the neck of the old man, and hand over the garden to him, and order him that he should dig in such and such a place and take his wealth”.
قَالَ فَفَزِعَ مِنْ ذَلِكَ دَاوُدُ ( عليه السلام ) وَ جَمَعَ إِلَيْهِ عُلَمَاءَ أَصْحَابِهِ وَ أَخْبَرَهُمُ الْخَبَرَ وَ أَمْضَى الْقَضِيَّةَ عَلَى مَا أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ .
He-asws said: ‘So Dawood-as panicked from that and gathered to himself-as, his-as scholars, and his-as companions, and informed them of the news, and passed the Judgement upon what Allah-azwj Mighty and Majestic had Revealed unto him-as’.[71]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ إِسْحَاقَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الرَّجُلِ يُبْضِعُهُ الرَّجُلُ ثَلَاثِينَ دِرْهَماً فِي ثَوْبٍ وَ آخَرُ عِشْرِينَ دِرْهَماً فِي ثَوْبٍ فَبَعَثَ بِالثَّوْبَيْنِ فَلَمْ يَعْرِفْ هَذَا ثَوْبَهُ وَ لَا هَذَا ثَوْبَهُ قَالَ يُبَاعُ الثَّوْبَانِ فَيُعْطَى صَاحِبُ الثَّلَاثِينَ ثَلَاثَةَ أَخْمَاسٍ الثَّمَنِ وَ الْآخَرُ خُمُسَيِ الثَّمَنِ قُلْتُ فَإِنَّ صَاحِبَ الْعِشْرِينَ قَالَ لِصَاحِبِ الثَّلَاثِينَ اخْتَرْ أَيَّهُمَا شِئْتَ قَالَ قَدْ أَنْصَفَهُ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Al Husayn Bin Abu Al A’la, from Is’haq,
(It has been narrated) from Abu Abdullah-asws having said regarding the man who merged a thirty Dirham piece of cloth, with another man with twenty Dirhams piece of cloth. So the two parcels were sent, and it was not recognised whether this was his cloth, or this was not his cloth. He-asws said: ‘So the two pieces of cloth would be sold, so the owner of the thirty would be given three-fifths of the price, and the other one would be given two-fifths of the price’. I said, ‘So if the owner of the twenty said to the owner of the thirty, ‘Choose whichever of the two you so desire to?’ He-asws said: ‘He has been fair’.[72]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ أَبِي شُعَيْبٍ الْمَحَامِلِيِّ الرِّفَاعِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَبَّلَ رَجُلًا عَنْ حَفْرِ بِئْرٍ عَشْرَ قَامَاتٍ بِعَشَرَةِ دَرَاهِمَ فَحَفَرَ قَامَةً ثُمَّ عَجَزَ عَنْهَا فَقَالَ لَهُ جُزْءٌ مِنْ خَمْسَةٍ وَ خَمْسِينَ جُزْءاً مِنَ الْعَشَرَةِ دَرَاهِمَ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Abbas Bin Marouf, from Abu Shuayb Al Mahamily Al Rafaiy who said,
‘I asked Abu Abdullah-asws about a man who accepted a man about digging of a well of a depth of ten statures for ten Dirhams. So he dug up to one stature then was frustrated from it (refused to dig further). So he-asws said: ‘For him would be one part out of fifty-five parts from ten Dirhams’.[73] (See Hadeeth below – Ch 17 H 22for calculation)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي الْمُعَلَّى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ عُمَرُ بْنُ الْخَطَّابِ بِامْرَأَةٍ قَدْ تَعَلَّقَتْ بِرَجُلٍ مِنَ الْأَنْصَارِ وَ كَانَتْ تَهْوَاهُ وَ لَمْ تَقْدِرْ لَهُ عَلَى حِيلَةٍ فَذَهَبَتْ فَأَخَذَتْ بَيْضَةً فَأَخْرَجَتْ مِنْهَا الصُّفْرَةَ وَ صَبَّتِ الْبَيَاضَ عَلَى ثِيَابِهَا بَيْنَ فَخِذَيْهَا ثُمَّ جَاءَتْ إِلَى عُمَرَ فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَذَا الرَّجُلَ أَخَذَنِي فِي مَوْضِعِ كَذَا وَ كَذَا فَفَضَحَنِي
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Yazeed, from Abu Al Moala,
Abu Abdullah-asws has said: ‘They came to Umar Bin Al-Khattab with a woman who had attached (her heart) to a man from the ‘الْأَنْصَارِيَّ’ (a local man of Medina), and had desired him, but she was not able to have a way to him. So she went (to him) and took and egg and extracted the yolk from it, and applied the albumen upon her clothes in between her thighs. Then she came over to Umar and said, ‘O commander of the faithful! This man has disgraced me in such and such a place, so he shamed (raped) me’.
قَالَ فَهَمَّ عُمَرُ أَنْ يُعَاقِبَ الْأَنْصَارِيَّ فَجَعَلَ الْأَنْصَارِيُّ يَحْلِفُ وَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) جَالِسٌ وَ يَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ تَثَبَّتْ فِي أَمْرِي فَلَمَّا أَكْثَرَ الْفَتَى قَالَ عُمَرُ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) يَا أَبَا الْحَسَنِ مَا تَرَى فَنَظَرَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى بَيَاضٍ عَلَى ثَوْبِ الْمَرْأَةِ وَ بَيْنَ فَخِذَيْهَا فَاتَّهَمَهَا أَنْ تَكُونَ احْتَالَتْ لِذَلِكَ فَقَالَ ائْتُونِي بِمَاءٍ حَارٍّ قَدْ أُغْلِيَ غَلَيَاناً شَدِيداً فَفَعَلُوا
So Umar understood that he should punish the ‘الْأَنْصَارِيَّ’ (a local man of Medina) Helper, so he made the Helper to swear an oath, and Amir Al-Momineen-asws was seated, and he was saying, ‘O commander of the faithful, prove my matter’. So when the youth frequented it, Umar said to Amir Al-Momineen-asws, ‘O Abu Al-Hassan-asws! What is your-asws view’. So Amir Al-Momineen-asws looked at the whiteness upon the clothes of the woman and between her thighs, so he-asws accused her that she was defrauding with that. So he-asws said: ‘Come to me with hot water which has boiled with intense boiling’. So they did it.
فَلَمَّا أُتِيَ بِالْمَاءِ أَمَرَهُمْ فَصَبُّوا عَلَى مَوْضِعِ الْبَيَاضِ فَاشْتَوَى ذَلِكَ الْبَيَاضُ فَأَخَذَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَأَلْقَاهُ فِي فِيهِ فَلَمَّا عَرَفَ طَعْمَهُ أَلْقَاهُ مِنْ فِيهِ ثُمَّ أَقْبَلَ عَلَى الْمَرْأَةِ حَتَّى أَقَرَّتْ بِذَلِكَ وَ دَفَعَ اللَّهُ عَزَّ وَ جَلَّ عَنِ الْأَنْصَارِيِّ عُقُوبَةَ عُمَرَ .
So when they came up with the water, he-asws ordered them, so they splashed it upon the place of the whiteness. So that whiteness solidified. So Amir Al-Momineen-asws took it and cast it in his-asws mouth. So when he-asws recognised its taste, he-asws threw it out from his-asws mouth. Then he-asws faced towards the woman until she confessed with that, and Allah-azwj Mighty and Majestic Defended the ‘الْأَنْصَارِيَّ’ (local resident of Medina) from the punishment of Umar’.[74]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ عَشَرَةٌ كَانُوا جُلُوساً وَ وَسْطَهُمْ كِيسٌ فِيهِ أَلْفُ دِرْهَمٍ فَسَأَلَ بَعْضُهُمْ بَعْضاً أَ لَكُمْ هَذَا الْكِيسُ فَقَالُوا كُلُّهُمْ لَا وَ قَالَ وَاحِدٌ مِنْهُمْ هُوَ لِي فَلِمَنْ هُوَ قَالَ لِلَّذِي ادَّعَاهُ .
Ali Bin Ibrahim, from his father, from one of his companions, from Mansour Bin Hazim,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said, ‘Ten (people) were seated, and in the middle of them was a bag in which were a thousand Dirhams. So they asked each other, ‘Is this bag yours?’ So all of them said, ‘No’, and one of them said it is for him. So for whom is it?’ He-asws said: ‘For the one who claimed it’.[75]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ قَالَ حَدَّثَنِي أَبُو عِيسَى يُوسُفُ بْنُ مُحَمَّدٍ قَرَابَةً لِسُوَيْدِ بْنِ سَعِيدٍ الْأَمْرَانِيِّ قَالَ حَدَّثَنِي سُوَيْدُ بْنُ سَعِيدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَحْمَدَ الْفَارِسِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ أَبِي لَيْلَى عَنِ الْهَيْثَمِ بْنِ جَمِيلٍ عَنْ زُهَيْرٍ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنْ عَاصِمِ بْنِ حَمْزَةَ السَّلُولِيِّ قَالَ سَمِعْتُ غُلَاماً بِالْمَدِينَةِ وَ هُوَ يَقُولُ يَا أَحْكَمَ الْحَاكِمِينَ احْكُمْ بَيْنِي وَ بَيْنَ أُمِّي فَقَالَ لَهُ عُمَرُ بْنُ الْخَطَّابِ يَا غُلَامُ لِمَ تَدْعُو عَلَى أُمِّكَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهَا حَمَلَتْنِي فِي بَطْنِهَا تِسْعَةَ أَشْهُرٍ وَ أَرْضَعَتْنِي حَوْلَيْنِ فَلَمَّا تَرَعْرَعْتُ وَ عَرَفْتُ الْخَيْرَ مِنَ الشَّرِّ وَ يَمِينِي عَنْ شِمَالِي طَرَدَتْنِي وَ انْتَفَتْ مِنِّي وَ زَعَمَتْ أَنَّهَا لَا تَعْرِفُنِي
Ali Bin Muhammad, from Ibrahim Bin Is’haq Al Ahmar, from Isa Yusuf Bin Muhammad, a relative of Suweyd Bin saeed Al Amrany, from Suweyd Bin saeed, from Abdul Rahman Bin Ahmad Al Farsy, from Muhammad Bin Ibrahim Bin Abu Layli, from Al Haysam Bin Jameel, from zuheyr, from Abu Is’haq Al Sabi’e, from Aasim Bin Hamza Al Saluly who said,
‘I heard a boy at Al-Medina and he was saying, ‘O Judge of the Judges! Judge between me and my mother!’ So Umar Bin Al-Khattab said to him, ‘O boy! Why are you supplicating against your mother?’ So he said, ‘O commander of the faithful! She bore me in her belly for nine months, and weaned me for two years. So when I grew up and recognised the good from the evil, and my right from my left, she expelled me and negated me and alleged that she did not recognise me’.
فَقَالَ عُمَرُ أَيْنَ تَكُونُ الْوَالِدَةُ قَالَ فِي سَقِيفَةِ بَنِي فُلَانٍ فَقَالَ عُمَرُ عَلَيَّ بِأُمِّ الْغُلَامِ قَالَ فَأَتَوْا بِهَا مَعَ أَرْبَعَةِ إِخْوَةٍ لَهَا وَ أَرْبَعِينَ قَسَامَةً يَشْهَدُونَ لَهَا أَنَّهَا لَا تَعْرِفُ الصَّبِيَّ وَ أَنَّ هَذَا الْغُلَامَ غُلَامٌ مُدَّعٍ ظَلُومٌ غَشُومٌ يُرِيدُ أَنْ يَفْضَحَهَا فِي عَشِيرَتِهَا وَ أَنَّ هَذِهِ جَارِيَةٌ مِنْ قُرَيْشٍ لَمْ تَتَزَوَّجْ قَطُّ وَ أَنَّهَا بِخَاتَمِ رَبِّهَا
So Umar said, ‘Where does your mother happen to be?’ He said, ‘In a tent of the clan of so and so’. So Umar said, ‘(Come) to me with the mother of the boy!’ So they came over with her, and with four brothers of hers, and forty (men) swearing on oath testifying for her, that she does not recognise the child, and that the boy is a claimant who is unjust and lewd (immoral), intending to shame her in her clan, and that this is a slave girl who is from Qureysh who had not married at all, and that she is with a seal of her Lord-azwj (a virgin)’.
فَقَالَ عُمَرُ يَا غُلَامُ مَا تَقُولُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَذِهِ وَ اللَّهِ أُمِّي حَمَلَتْنِي فِي بَطْنِهَا تِسْعَةَ أَشْهُرٍ وَ أَرْضَعَتْنِي حَوْلَيْنِ فَلَمَّا تَرَعْرَعْتُ وَ عَرَفْتُ الْخَيْرَ مِنَ الشَّرِّ وَ يَمِينِي مِنْ شِمَالِي طَرَدَتْنِي وَ انْتَفَتْ مِنِّي وَ زَعَمَتْ أَنَّهَا لَا تَعْرِفُنِي
So Umar said, ‘O boy! What are you saying?’ So he said, ‘O commander of the faithful! By Allah-azwj! This is my mother who bore me in her belly for nine months, and weaned me for two years. So when I grew up and recognised the good from the evil, and my right from my left, she expelled me and negated me, and she claims that she does not recognise me’.
فَقَالَ عُمَرُ يَا هَذِهِ مَا يَقُولُ الْغُلَامُ فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ وَ الَّذِي احْتَجَبَ بِالنُّورِ فَلَا عَيْنَ تَرَاهُ وَ حَقِّ مُحَمَّدٍ وَ مَا وَلَدَ مَا أَعْرِفُهُ وَ لَا أَدْرِي مِنْ أَيِّ النَّاسِ هُوَ وَ إِنَّهُ غُلَامٌ مُدَّعٍ يُرِيدُ أَنْ يَفْضَحَنِي فِي عَشِيرَتِي وَ إِنِّي جَارِيَةٌ مِنْ قُرَيْشٍ لَمْ أَتَزَوَّجْ قَطُّ وَ إِنِّي بِخَاتَمِ رَبِّي فَقَالَ عُمَرُ أَ لَكِ شُهُودٌ فَقَالَتْ نَعَمْ هَؤُلَاءِ فَتَقَدَّمَ الْأَرْبَعُونَ الْقَسَامَةَ فَشَهِدُوا عِنْدَ عُمَرَ أَنَّ الْغُلَامَ مُدَّعٍ يُرِيدُ أَنْ يَفْضَحَهَا فِي عَشِيرَتِهَا وَ أَنَّ هَذِهِ جَارِيَةٌ مِنْ قُرَيْشٍ لَمْ تَتَزَوَّجْ قَطُّ وَ أَنَّهَا بِخَاتَمِ رَبِّهَا
So Umar said, ‘O you (woman)! What is this boy saying?’ So she said, ‘O commander of the faithful! By the One-azwj Who is Veiled by the Light, so no eye has seen Him-azwj, and right was Muhammad-saww, I do not recognise him nor do I know from which people he is, and he is a boy who is a claimant intending to shame me in my clam, and I am a slave girl from Qureysh, not being married at all, and I am with a seal from my Lord-azwj’. So Umar said, ‘Are there witnesses for you?’ So she said, ‘Yes, they are’. So the forty (men) swearing on oath, so they testified in the presence of Umar that the boy is a claimant intending to shame her in her clan, and there this is a slave girl from Qureysh, not having been married at all, and she is with a seal from her Lord-azwj’.
فَقَالَ عُمَرُ خُذُوا هَذَا الْغُلَامَ وَ انْطَلِقُوا بِهِ إِلَى السِّجْنِ حَتَّى نَسْأَلَ عَنِ الشُّهُودِ فَإِنْ عُدِّلَتْ شَهَادَتُهُمْ جَلَدْتُهُ حَدَّ الْمُفْتَرِي فَأَخَذُوا الْغُلَامَ يُنْطَلَقُ بِهِ إِلَى السِّجْنِ فَتَلَقَّاهُمْ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي بَعْضِ الطَّرِيقِ فَنَادَى الْغُلَامُ يَا ابْنَ عَمِّ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِنَّنِي غُلَامٌ مَظْلُومٌ وَ أَعَادَ عَلَيْهِ الْكَلَامَ الَّذِي كَلَّمَ بِهِ عُمَرَ ثُمَّ قَالَ وَ هَذَا عُمَرُ قَدْ أَمَرَ بِي إِلَى الْحَبْسِ فَقَالَ عَلِيٌّ ( عليه السلام ) رُدُّوهُ إِلَى عُمَرَ
So Umar said, ‘Seize this boy, and go with him to the prison until we ask about the witnesses. So if their testimonies was just, I will whip him with a legal penalty (Hadd) of the slanderer’. So they seized the boy went with him towards the prison. So they came across Amir Al-Momineen-asws in one of the roads. So the boy called out, ‘O cousin of Rasool-Allah-saww! I am an oppressed boy’, and he repeated the speech to him-asws which he had spoken with to Umar. Then he said, ‘And this Umar has ordered regarding me (to be sent) to the prison’. So Ali-asws said: ‘Return him to Umar’.
فَلَمَّا رَدُّوهُ قَالَ لَهُمْ عُمَرُ أَمَرْتُ بِهِ إِلَى السِّجْنِ فَرَدَدْتُمُوهُ إِلَيَّ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ أَمَرَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) أَنْ نَرُدَّهُ إِلَيْكَ وَ سَمِعْنَاكَ وَ أَنْتَ تَقُولُ لَا تَعْصُوا لِعَلِيٍّ ( عليه السلام ) أَمْراً
So when they returned him, Umar said to them, ‘I ordered with him to the prison, and you have returned him to me?’ So they said, ‘O commander of the faithful! Ali-asws Bin Abu Talib-asws ordered us that the be returned to you, and we heard you, and you were saying, ‘Do not disobey to Ali-asws in any matter’.
فَبَيْنَا هُمْ كَذَلِكَ إِذْ أَقْبَلَ عَلِيٌّ ( عليه السلام ) فَقَالَ عَلَيَّ بِأُمِّ الْغُلَامِ فَأَتَوْا بِهَا فَقَالَ عَلِيٌّ ( عليه السلام ) يَا غُلَامُ مَا تَقُولُ فَأَعَادَ الْكَلَامَ فَقَالَ عَلِيٌّ ( عليه السلام ) لِعُمَرَ أَ تَأْذَنُ لِي أَنْ أَقْضِيَ بَيْنَهُمْ فَقَالَ عُمَرُ سُبْحَانَ اللَّهِ وَ كَيْفَ لَا وَ قَدْ سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ أَعْلَمُكُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ
So whilst they were in that, Ali-asws came over. So he-asws said: ‘(send to) me with the mother of the boy’. So they came over with her. So Ali-asws said: ‘O boy, what are you saying?’ So he repeated the speech. So Ali-asws said to Umar: ‘Do you permit me-asws that I-asws judge between them?’ So Umar said, ‘Glory be to Allah-azwj! And how (can it be) no, and I have heard Rasool-Allah-saww saying: ‘The most knowledgeable of you all is Ali-asws Bin Abu Talib-asws’.
ثُمَّ قَالَ لِلْمَرْأَةِ يَا هَذِهِ أَ لَكِ شُهُودٌ قَالَتْ نَعَمْ فَتَقَدَّمَ الْأَرْبَعُونَ قَسَامَةً فَشَهِدُوا بِالشَّهَادَةِ الْأُولَى فَقَالَ عَلِيٌّ ( عليه السلام ) لَأَقْضِيَنَّ الْيَوْمَ بِقَضِيَّةٍ بَيْنَكُمَا هِيَ مَرْضَاةُ الرَّبِّ مِنْ فَوْقِ عَرْشِهِ عَلَّمَنِيهَا حَبِيبِي رَسُولُ اللَّهِ ( صلى الله عليه وآله )
Then he-asws said to the woman: ‘O you (woman)! Are there witnesses for you?’ She said, ‘Yes’. So the forty (men) swearing on oath testified with the first testimony. So Ali-asws said: ‘I-asws shall judge today with a judgement between you two, being the Pleasure of the Lord-azwj from above His-azwj Throne, which my-asws beloved Rasool-Allah-saww had taught me-asws’.
ثُمَّ قَالَ لَهَا أَ لَكِ وَلِيٌّ قَالَتْ نَعَمْ هَؤُلَاءِ إِخْوَتِي فَقَالَ لِإِخْوَتِهَا أَمْرِي فِيكُمْ وَ فِي أُخْتِكُمْ جَائِزٌ فَقَالُوا نَعَمْ يَا ابْنَ عَمِّ مُحَمَّدٍ ( صلى الله عليه وآله ) أَمْرُكَ فِينَا وَ فِي أُخْتِنَا جَائِزٌ فَقَالَ عَلِيٌّ ( عليه السلام ) أُشْهِدُ اللَّهَ وَ أُشْهِدُ مَنْ حَضَرَ مِنَ الْمُسْلِمِينَ أَنِّي قَدْ زَوَّجْتُ هَذَا الْغُلَامَ مِنْ هَذِهِ الْجَارِيَةِ بِأَرْبَعِمِائَةِ دِرْهَمٍ وَ النَّقْدُ مِنْ مَالِي يَا قَنْبَرُ عَلَيَّ بِالدَّرَاهِمِ فَأَتَاهُ قَنْبَرٌ بِهَا فَصَبَّهَا فِي يَدِ الْغُلَامِ قَالَ خُذْهَا فَصُبَّهَا فِي حَجْرِ امْرَأَتِكَ وَ لَا تَأْتِنَا إِلَّا وَ بِكَ أَثَرُ الْعُرْسِ يَعْنِي الْغُسْلَ
Then he-asws said to her: ‘Is there a guardian for you?’ She said, ‘Yes, they are, my brothers’. So he-asws said to her brothers: ‘My-asws order regarding you and regarding your sister is allowed?’ So they said, ‘Yes, O cousin of Muhammad-saww, your-asws order regarding us and regarding our sister is allowed’. So Ali-asws said: ‘I-asws am keeping Allah-azwj as a Witness, and the ones who are present from the Muslims, that I-asws hereby marry this boy to this slave girl, with (a dower of) four hundred Dirhams, and the cash is from my-asws wealth. O Qanbar! To me-asws with the Dirhams!’ So Qanbar came over with it. So He-asws placed it in the hands of the boy, and said: ‘Take it, and place it in the lap of your wife, and do not come to us except with you are the effects of the marriage, meaning the washing’.
فَقَامَ الْغُلَامُ فَصَبَّ الدَّرَاهِمَ فِي حَجْرِ الْمَرْأَةِ ثُمَّ تَلَبَّبَهَا فَقَالَ لَهَا قُومِي فَنَادَتِ الْمَرْأَةُ النَّارَ النَّارَ يَا ابْنَ عَمِّ مُحَمَّدٍ تُرِيدُ أَنْ تُزَوِّجَنِي مِنْ وَلَدِي هَذَا وَ اللَّهِ وَلَدِي زَوَّجَنِي إِخْوَتِي هَجِيناً فَوَلَدْتُ مِنْهُ هَذَا الْغُلَامَ فَلَمَّا تَرَعْرَعَ وَ شَبَّ أَمَرُونِي أَنْ أَنْتَفِيَ مِنْهُ وَ أَطْرُدَهُ وَ هَذَا وَ اللَّهِ وَلَدِي وَ فُؤَادِي يَتَقَلَّى أَسَفاً عَلَى وَلَدِي
So the boy stood up and placed the Dirhams in the lap of the woman, then addressed her, so he said to her, ‘Stand up’. So the woman called out, ‘The Fire! The Fire! O cousin of Muhammad-saww, are you-asws intending to marry me to this son of mine? By Allah-azwj this is my son. My brothers married me off to a half-caste, so I gave birth to this boy from him. So when he grew up and became a youth, they ordered me that I should deny him and expel him, this, by Allah-azwj, (he) is my son, and my heart regrets over my son’.
قَالَ ثُمَّ أَخَذَتْ بِيَدِ الْغُلَامِ وَ انْطَلَقَتْ وَ نَادَى عُمَرُ وَا عُمَرَاهْ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرُ .
He (the narrator) said: ‘Then she grabbed the hand of the boy and went with him, and Umar called out: ‘Woe unto Umar! Had it not been for Ali-asws, Umar would be destroyed!’[76]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ عُمَرُ بِامْرَأَةٍ تَزَوَّجَهَا شَيْخٌ فَلَمَّا أَنْ وَاقَعَهَا مَاتَ عَلَى بَطْنِهَا فَجَاءَتْ بِوَلَدٍ فَادَّعَى بَنُوهُ أَنَّهَا فَجَرَتْ وَ تَشَاهَدُوا عَلَيْهَا فَأَمَرَ بِهَا عُمَرُ أَنْ تُرْجَمَ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘They came to Umar with a woman who had been married to an old man. So when he had copulated with her, fell dead upon her belly. So she came up with a child, but his sons claimed that she had been immoral and testified against her. So Umar order with her to be stoned.
فَمَرَّ بِهَا عَلِيٌّ ( عليه السلام ) فَقَالَتْ يَا ابْنَ عَمِّ رَسُولِ اللَّهِ إِنَّ لِي حُجَّةً قَالَ هَاتِي حُجَّتَكِ فَدَفَعَتْ إِلَيْهِ كِتَاباً فَقَرَأَهُ فَقَالَ هَذِهِ الْمَرْأَةُ تُعْلِمُكُمْ بِيَوْمَ تَزَوَّجَهَا وَ يَوْمَ وَاقَعَهَا وَ كَيْفَ كَانَ جِمَاعُهُ لَهَا رُدُّوا الْمَرْأَةَ
So Ali-asws passed by her, so she said, ‘O cousin of Rasool-Allah-saww! There is a proof for me’. He-asws said: ‘Bring me-asws your proof’. So she handed over a letter to him-asws. So he-asws read it. So he-asws said: ‘This woman is letting you know of the day she was married, and the day she was copulated with and how her copulation was. Return the woman!’
فَلَمَّا أَنْ كَانَ مِنَ الْغَدِ دَعَا بِصِبْيَانٍ أَتْرَابٍ وَ دَعَا بِالصَّبِيِّ مَعَهُمْ فَقَالَ لَهُمُ الْعَبُوا حَتَّى إِذَا أَلْهَاهُمُ اللَّعِبُ قَالَ لَهُمُ اجْلِسُوا حَتَّى إِذَا تَمَكَّنُوا صَاحَ بِهِمْ فَقَامَ الصِّبْيَانُ وَ قَامَ الْغُلَامُ فَاتَّكَأَ عَلَى رَاحَتَيْهِ فَدَعَا بِهِ عَلِيٌّ ( عليه السلام ) وَ وَرَّثَهُ مِنْ أَبِيهِ وَ جَلَدَ إِخْوَتَهُ الْمُفْتَرِينَ حَدّاً حَدّاً فَقَالَ لَهُ عُمَرُ كَيْفَ صَنَعْتَ قَالَ ( عليه السلام ) عَرَفْتُ ضَعْفَ الشَّيْخِ فِي اتِّكَاءِ الْغُلَامِ عَلَى رَاحَتَيْهِ.
So when it was the morning, he-asws called over some children of equal ages, and called the child (of the woman) along with them. So he-asws said to them: ‘Play’, until the playing was exhausting for them, he-asws said: ‘Sit down’. When they had taken their places, he-asws shouted at them. So the children stood up, and the boy (of the woman) leaned upon his hands (in order to stand up). So Ali-asws called him over and made him inherit him from his father, and whipped his brothers for the false accusation by a legal penalty (Hadd) each. So Umar said to him-asws, ‘How did you-asws do this?’ He-asws said: ‘I-asws recognised the weakness of the old man in the leaning of the boy upon his hands (when he tried to get up)’.[77]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا أَقْبَلَ عَلَى عَهْدِ عَلِيٍّ ( عليه السلام ) مِنَ الْجَبَلِ حَاجّاً وَ مَعَهُ غُلَامٌ لَهُ فَأَذْنَبَ فَضَرَبَهُ مَوْلَاهُ فَقَالَ مَا أَنْتَ مَوْلَايَ بَلْ أَنَا مَوْلَاكَ قَالَ فَمَا زَالَ ذَا يَتَوَعَّدُ ذَا وَ ذَا يَتَوَعَّدُ ذَا وَ يَقُولُ كَمَا أَنْتَ حَتَّى نَأْتِيَ الْكُوفَةَ يَا عَدُوَّ اللَّهِ فَأَذْهَبَ بِكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام )
Ali Bin Ibrahim, from his father, from Abdullah Bin Usman, from a man,
(It has been narrated) from Abu Abdullah-asws that a man came down from the mountain for Hajj and with him was a slave of his. So he sinned, so his master struck him. So he said, ‘You are not my master, but I am your master’. So this one did not cease to threaten that one, and that one did not cease to threaten this one, and he was saying, ‘You wait until we come to Al-Kufa, O enemy of Allah-azwj, so I shall go with you to Amir Al-Momineen-asws’.
فَلَمَّا أَتَيَا الْكُوفَةَ أَتَيَا أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ الَّذِي ضَرَبَ الْغُلَامَ أَصْلَحَكَ اللَّهُ هَذَا غُلَامٌ لِي وَ إِنَّهُ أَذْنَبَ فَضَرَبْتُهُ فَوَثَبَ عَلَيَّ وَ قَالَ الْآخَرُ هُوَ وَ اللَّهِ غُلَامٌ لِي إِنَّ أَبِي أَرْسَلَنِي مَعَهُ لِيُعَلِّمَنِي وَ إِنَّهُ وَثَبَ عَلَيَّ يَدَّعِينِي لِيَذْهَبَ بِمَالِي
So when they both came to Al-Kufa, they both came to Amir Al-Momineen-asws. So the one who struck the slave said, ‘May Allah-azwj Keep you-asws well! This is a slave of mine, and he sinned, so I struck him, but he leapt upon me’. And the other one said, ‘By Allah-azwj, he is a slave of mine, My father had sent me with him for him to teach me, and he leapt upon me to claim and go away with my wealth’.
قَالَ فَأَخَذَ هَذَا يَحْلِفُ وَ هَذَا يَحْلِفُ وَ هَذَا يُكَذِّبُ هَذَا وَ هَذَا يُكَذِّبُ هَذَا قَالَ فَقَالَ انْطَلِقَا فَتَصَادَقَا فِي لَيْلَتِكُمَا هَذِهِ وَ لَا تَجِيئَانِي إِلَّا بِحَقٍّ
He-asws said: ‘So this one swore an oath, and this one to swear an oath, and this one to belied this one, and this one to belied this one’. So he-asws said: ‘Go away both of you, so be truthful in this night of your, and do not come to me except with the truth’.
قَالَ فَلَمَّا أَصْبَحَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ لِقَنْبَرٍ اثْقُبْ فِي الْحَائِطِ ثَقْبَيْنِ قَالَ وَ كَانَ إِذَا أَصْبَحَ عَقَّبَ حَتَّى تَصِيرَ الشَّمْسُ عَلَى رُمْحٍ يُسَبِّحُ فَجَاءَ الرَّجُلَانِ وَ اجْتَمَعَ النَّاسُ فَقَالُوا لَقَدْ وَرَدَتْ عَلَيْهِ قَضِيَّةٌ مَا وَرَدَ عَلَيْهِ مِثْلُهَا لَا يَخْرُجُ مِنْهَا فَقَالَ لَهُمَا مَا تَقُولَانِ فَحَلَفَ هَذَا أَنَّ هَذَا عَبْدُهُ وَ حَلَفَ هَذَا أَنَّ هَذَا عَبْدُهُ
He-asws said: ‘So when it was the morning, Amir Al-Momineen-asws said to Qanbar: ‘Pierce two holes in the wall’. So when it was morning he-asws Prayed and Glorified until the sun came out to (the length of a) spear. So the two men came over, and the people gathered, saying, ‘A judgement has been referred to him-asws the like of which has not been referred to (before). He-asws would not be able to come out from it’. So he-asws said to both of them: ‘What are you both saying?’ So this one swore on oath that this one was his slave, and this one swore that this one was his slave.
فَقَالَ لَهُمَا قُومَا فَإِنِّي لَسْتُ أَرَاكُمَا تَصْدُقَانِ ثُمَّ قَالَ لِأَحَدِهِمَا أَدْخِلْ رَأْسَكَ فِي هَذَا الثَّقْبِ ثُمَّ قَالَ لِلْآخَرِ أَدْخِلْ رَأْسَكَ فِي هَذَا الثَّقْبِ ثُمَّ قَالَ يَا قَنْبَرُ عَلَيَّ بِسَيْفِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) عَجِّلِ اضْرِبْ رَقَبَةَ الْعَبْدِ مِنْهُمَا قَالَ فَأَخْرَجَ الْغُلَامُ رَأْسَهُ مُبَادِراً فَقَالَ عَلِيٌّ ( عليه السلام ) لِلْغُلَامِ أَ لَسْتَ تَزْعُمُ أَنَّكَ لَسْتَ بِعَبْدٍ وَ مَكَثَ الْآخَرُ فِي الثَّقْبِ فَقَالَ بَلَى وَ لَكِنَّهُ ضَرَبَنِي وَ تَعَدَّى عَلَيَّ قَالَ فَتَوَثَّقَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ دَفَعَهُ إِلَيْهِ .
So he-asws said to both of them: ‘Arise, both of you, for I do not see both of you speaking the truth’. Then he-asws said to one of the two: ‘Enter your head in the hole (in the wall)’. Then he-asws said to the other one: ‘Enter your head in this hole (in the wall)’. Then he-asws said: ‘O Qanbar! (Bring) to me-asws the sword of Rasool-Allah-saww quickly, I-asws want to strike off the neck of the slave from these two’. So the slave brought out his head first. So Ali-asws said to the slave: ‘Are you not alleging that you are not a slave?’ And the other one remained in the hole. So he said, ‘Yes, but he struck me and exceeded upon me’. So Amir Al-Momineen-asws authenticated (a document) for him and handed it over to him (the master)’.[78]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ عُمَرُ بْنُ الْخَطَّابِ بِجَارِيَةٍ قَدْ شَهِدُوا عَلَيْهَا أَنَّهَا بَغَتْ وَ كَانَ مِنْ قِصَّتِهَا أَنَّهَا كَانَتْ يَتِيمَةً عِنْدَ رَجُلٍ وَ كَانَ الرَّجُلُ كَثِيراً مَا يَغِيبُ عَنْ أَهْلِهِ فَشَبَّتِ الْيَتِيمَةُ فَتَخَوَّفَتِ الْمَرْأَةُ أَنْ يَتَزَوَّجَهَا زَوْجُهَا فَدَعَتْ بِنِسْوَةٍ حَتَّى أَمْسَكْنَهَا فَأَخَذَتْ عُذْرَتَهَا بِإِصْبَعِهَا فَلَمَّا قَدِمَ زَوْجُهَا مِنْ غَيْبَتِهِ رَمَتِ الْمَرْأَةُ الْيَتِيمَةَ بِالْفَاحِشَةِ وَ أَقَامَتِ الْبَيِّنَةَ مِنْ جَارَاتِهَا اللَّائِي سَاعَدَتْهَا عَلَى ذَلِكَ
Ali, from his father, from Ibn Abu Umeyr, from Muawiya Bin Wahab,
(It has been narrated) from Abu Abdullah-asws having said: ‘They came to Umar Bin Al-Khattab with a slave girl who had been testified against that she had committed adultery, and from her story was that she was an orphan (in the custody of) a man, and the man used to be frequently absent from his family. So the orphan girl matured, so the wife (of that man) feared that her husband may marry her. So she called women (friends) until they restrained her. So she took away her virginity by her fingers. So when the husband returned from his absence, the wife accused the orphan girl with the immorality, and established the proof from her neighbours who had aided her upon that.
فَرُفِعَ ذَلِكَ إِلَى عُمَرَ فَلَمْ يَدْرِ كَيْفَ يَقْضِي فِيهَا ثُمَّ قَالَ لِلرَّجُلِ ائْتِ عَلِيَّ بْنَ أَبِي طَالِبٍ ( عليه السلام ) وَ اذْهَبْ بِنَا إِلَيْهِ فَأَتَوْا عَلِيّاً ( عليه السلام ) وَ قَصُّوا عَلَيْهِ الْقِصَّةَ فَقَالَ لِامْرَأَةِ الرَّجُلِ أَ لَكِ بَيِّنَةٌ أَوْ بُرْهَانٌ قَالَتْ لِي شُهُودٌ هَؤُلَاءِ جَارَاتِي يَشْهَدْنَ عَلَيْهَا بِمَا أَقُولُ فَأَحْضَرَتْهُنَّ
So that was raised to Umar, but he did not know how to judge with regards to it. Then he said to the man, ‘Go to Ali-asws Bin Abu Talib-asws, and we will go with you to him-asws’. So they came over to Ali-asws and related to him-asws the story. So he-asws said to the wife of the man, ‘Is there any proof for you, or evidence?’ She said, ‘There are witnesses for me, these neighbours of mine who are testifying against her with what I am saying, so I am presenting them.
فَأَخْرَجَ عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) السَّيْفَ مِنْ غِمْدِهِ فَطَرَحَ بَيْنَ يَدَيْهِ وَ أَمَرَ بِكُلِّ وَاحِدَةٍ مِنْهُنَّ فَأُدْخِلَتْ بَيْتاً ثُمَّ دَعَا بِامْرَأَةِ الرَّجُلِ فَأَدَارَهَا بِكُلِّ وَجْهٍ فَأَبَتْ أَنْ تَزُولَ عَنْ قَوْلِهَا فَرَدَّهَا إِلَى الْبَيْتِ الَّذِي كَانَتْ فِيهِ وَ دَعَا إِحْدَى الشُّهُودِ وَ جَثَا عَلَى رُكْبَتَيْهِ ثُمَّ قَالَ تَعْرِفِينِي أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ وَ هَذَا سَيْفِي وَ قَدْ قَالَتِ امْرَأَةُ الرَّجُلِ مَا قَالَتْ وَ رَجَعَتْ إِلَى الْحَقِّ وَ أَعْطَيْتُهَا الْأَمَانَ وَ إِنْ لَمْ تَصْدُقِينِي لَأَمْلَأَنَّ السَّيْفَ مِنْكِ فَالْتَفَتَتْ إِلَى عُمَرَ فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ الْأَمَانَ عَلَيَّ فَقَالَ لَهَا أَمِيرُ الْمُؤْمِنِينَ فَاصْدُقِي
So Ali-asws Bin Abu Talib-asws brought out the sword from its sheath, so he-asws placed it in front of him, and ordered for each one of them (women witnesses) to enter into a room. Then he called the wife of the man, so he-asws interrogated her with every aspect, but she refused to waver from her words. So he returned her to the room in which she was, and called for one of the witnesses, and sat upon his-asws knees. Then he-asws said: ‘Do you recognise me-asws? I-asws am Ali-asws Bin Abu Talib-asws, and this is my-asws sword, and the wife of the man has said what she said, and returned to the truth, and I-asws gave her amnesty, and if you are not truthful to me, I-asws will fill the sword from you (your blood)’. So she turned around to Umar and said, ‘O commander of the faithful! The amnesty for me’. So Amir Al-Momineen-asws said to her: ‘So speak the truth to me-asws’.
فَقَالَتْ لَا وَ اللَّهِ إِلَّا أَنَّهَا رَأَتْ جَمَالًا وَ هَيْئَةً فَخَافَتْ فَسَادَ زَوْجِهَا عَلَيْهَا فَسَقَتْهَا الْمُسْكِرَ وَ دَعَتْنَا فَأَمْسَكْنَاهَا فَافْتَضَّتْهَا بِإِصْبَعِهَا فَقَالَ عَلِيٌّ ( عليه السلام ) اللَّهُ أَكْبَرُ أَنَا أَوَّلُ مَنْ فَرَّقَ بَيْنَ الشَّاهِدَيْنِ إِلَّا دَانِيَالَ النَّبِيَّ
So she said, ‘No, by Allah-azwj, except that she saw the (in the orphan girl) beauty and body, so she feared mischief of her husband upon her, so she gave her an intoxicating drink, and called us over, so we restrained her, and she deflowered her with her fingers’. So Ali-asws said: ‘Allah-azwj is the Greatest! I-asws am the first one to differentiate between two witnesses, except for Dainel-as, the Prophet-asws.
فَأَلْزَمَ عَلِيٌّ الْمَرْأَةَ حَدَّ الْقَاذِفِ وَ أَلْزَمَهُنَّ جَمِيعاً الْعُقْرَ وَ جَعَلَ عُقْرَهَا أَرْبَعَمِائَةِ دِرْهَمٍ وَ أَمَرَ الْمَرْأَةَ أَنْ تُنْفَى مِنَ الرَّجُلِ وَ يُطَلِّقَهَا زَوْجُهَا وَ زَوَّجَهُ الْجَارِيَةَ وَ سَاقَ عَنْهُ عَلِيٌّ ( عليه السلام ) الْمَهْرَ
So Ali-asws necessitated upon the woman the legal penalty (Hadd) of the slanderer, and necessitated upon all the women together, the dower, and made her dower to be four hundred Dirhams, and ordered the woman that be denied from the man and divorced her, and married the girl to him, and Ali-asws paid (contributed) the dower from himself-asws’.
فَقَالَ عُمَرُ يَا أَبَا الْحَسَنِ فَحَدِّثْنَا بِحَدِيثِ دَانِيَالَ فَقَالَ عَلِيٌّ ( عليه السلام ) إِنَّ دَانِيَالَ كَانَ يَتِيماً لَا أُمَّ لَهُ وَ لَا أَبَ وَ إِنَّ امْرَأَةً مِنْ بَنِي إِسْرَائِيلَ عَجُوزاً كَبِيرَةً ضَمَّتْهُ فَرَبَّتْهُ وَ إِنَّ مَلِكاً مِنْ مُلُوكِ بَنِي إِسْرَائِيلَ كَانَ لَهُ قَاضِيَانِ وَ كَانَ لَهُمَا صَدِيقٌ وَ كَانَ رَجُلًا صَالِحاً وَ كَانَتْ لَهُ امْرَأَةٌ بَهِيَّةٌ جَمِيلَةٌ وَ كَانَ يَأْتِي الْمَلِكَ فَيُحَدِّثُهُ
So Umar said, ‘O Abu Al Hassan-asws! So narrate to us with a Hadeeth of Daniel-as’. So Ali-asws said: ‘Dainel-as was an orphan, not having a mother for him-as nor a father, and a woman from the Children of Israel, very old, cared for him-asws and loved him-as. And (there was a) a king from the kings of the Children of Israel who had two judges for him who had a friend who was a righteous man, for whom was a woman with a beautiful body, and he used to come to the king and discuss with him.
وَ احْتَاجَ الْمَلِكُ إِلَى رَجُلٍ يَبْعَثُهُ فِي بَعْضِ أُمُورِهِ فَقَالَ لِلْقَاضِيَيْنِ اخْتَارَا رَجُلًا أُرْسِلْهُ فِي بَعْضِ أُمُورِي فَقَالَا فُلَانٌ فَوَجَّهَهُ الْمَلِكُ فَقَالَ الرَّجُلُ لِلْقَاضِيَيْنِ أُوصِيكُمَا بِامْرَأَتِي خَيْراً فَقَالَا نَعَمْ فَخَرَجَ الرَّجُلُ
And the king had a need from that man, to send him regarding one of his matters. So he said to the two judges, ‘Both of you choose a man to send him in one of my matters’. So they both said, ‘So and so’. So the king diverted himself to him. So the man said to the two judges, ‘I bequeath to both of you with my wife for her safety’. So they both said, ‘Yes’. So the man went out.
فَكَانَ الْقَاضِيَانِ يَأْتِيَانِ بَابَ الصَّدِيقِ فَعَشِقَا امْرَأَتَهُ فَرَاوَدَاهَا عَنْ نَفْسِهَا فَأَبَتْ فَقَالَا لَهَا وَ اللَّهِ لَئِنْ لَمْ تَفْعَلِي لَنَشْهَدَنَّ عَلَيْكِ عِنْدَ الْمَلِكِ بِالزِّنَى ثُمَّ لَنَرْجُمَنَّكِ فَقَالَتِ افْعَلَا مَا أَحْبَبْتُمَا فَأَتَيَا الْمَلِكَ فَأَخْبَرَاهُ وَ شَهِدَا عِنْدَهُ أَنَّهَا بَغَتْ فَدَخَلَ الْمَلِكَ مِنْ ذَلِكَ أَمْرٌ عَظِيمٌ وَ اشْتَدَّ بِهَا غَمُّهُ وَ كَانَ بِهَا مُعْجَباً
So the judges used to come to the door of the friend, so they both desired his wife, but she repulsed them both from herself and refused. So they both said to her, ‘By Allah-azwj! If you were not to do it, we would testify against you in the presence of the king with the adultery, then we would have you stoned’. So she said, ‘So do whatever you both like to’. So they both went over to the king and informed him, and testified in his presence that she is an adulteress. So there entered a grievous matter into the king due to that, and his grief got aggravated by it, and he had also admired her.
فَقَالَ لَهُمَا إِنَّ قَوْلَكُمَا مَقْبُولٌ وَ لَكِنِ ارْجُمُوهَا بَعْدَ ثَلَاثَةِ أَيَّامٍ وَ نَادَى فِي الْبَلَدِ الَّذِي هُوَ فِيهِ احْضُرُوا قَتْلَ فُلَانَةَ الْعَابِدَةِ فَإِنَّهَا قَدْ بَغَتْ فَإِنَّ الْقَاضِيَيْنِ قَدْ شَهِدَا عَلَيْهَا بِذَلِكَ فَأَكْثَرَ النَّاسُ فِي ذَلِكَ وَ قَالَ الْمَلِكُ لِوَزِيرِهِ مَا عِنْدَكَ فِي هَذَا مِنْ حِيلَةٍ فَقَالَ مَا عِنْدِي فِي ذَلِكَ مِنْ شَيْءٍ
So he said to them both, ‘Both your words are accepted, but, stone her after three days’. He called out in the city in which he (her husband) was, for (the people) to be present for the killing of so and so woman worshipper, for she had committed adultery, for the two judges has testified against her’. So there were a lot of people with regards to that, and the king said to his Vizier, ‘What is with you with regards to this from an excuse?’ So he said, ‘There is nothing with me regarding that anything’.
فَخَرَجَ الْوَزِيرُ يَوْمَ الثَّالِثِ وَ هُوَ آخِرُ أَيَّامِهَا فَإِذَا هُوَ بِغِلْمَانٍ عُرَاةٍ يَلْعَبُونَ وَ فِيهِمْ دَانِيَالُ وَ هُوَ لَا يَعْرِفُهُ فَقَالَ دَانِيَالُ يَا مَعْشَرَ الصِّبْيَانِ تَعَالَوْا حَتَّى أَكُونَ أَنَا الْمَلِكَ وَ تَكُونَ أَنْتَ يَا فُلَانُ الْعَابِدَةَ وَ يَكُونَ فُلَانٌ وَ فُلَانٌ الْقَاضِيَيْنِ الشَّاهِدَيْنِ عَلَيْهَا ثُمَّ جَمَعَ تُرَاباً وَ جَعَلَ سَيْفاً مِنْ قَصَبٍ وَ قَالَ لِلصِّبْيَانِ خُذُوا بِيَدِ هَذَا فَنَحُّوهُ إِلَى مَكَانِ كَذَا وَ كَذَا وَ خُذُوا بِيَدِ هَذَا فَنَحُّوهُ إِلَى مَكَانِ كَذَا وَ كَذَا
So the Vizier went out on the third day, and it was the last of her days, and there were (some) little boys playing, and among them was Dainel-as, and he did not know him-as. So Daniel-as said: ‘O group of children! Come, until I-as become (pretend) I-as am the king, and you become the so and so worshipper woman, and so and so, and so and so become the two judges testifying against her. Then he-as gathered dust and made a sword from a stick, and said to the children: ‘Take this (pretend judge) by your hand and go to this such and such a place, and take the hand of this (the other pretend judge) and go to this such and such a place.
ثُمَّ دَعَا بِأَحَدِهِمَا وَ قَالَ لَهُ قُلْ حَقّاً فَإِنَّكَ إِنْ لَمْ تَقُلْ حَقّاً قَتَلْتُكَ وَ الْوَزِيرُ قَائِمٌ يَنْظُرُ وَ يَسْمَعُ فَقَالَ أَشْهَدُ أَنَّهَا بَغَتْ فَقَالَ مَتَى قَالَ يَوْمَ كَذَا وَ كَذَا فَقَالَ رُدُّوهُ إِلَى مَكَانِهِ وَ هَاتُوا الْآخَرَ فَرَدُّوهُ إِلَى مَكَانِهِ وَ جَاءُوا بِالْآخَرِ فَقَالَ لَهُ بِمَا تَشْهَدُ فَقَالَ أَشْهَدُ أَنَّهَا بَغَتْ قَالَ مَتَى قَالَ يَوْمَ كَذَا وَ كَذَا قَالَ مَعَ مَنْ قَالَ مَعَ فُلَانِ بْنِ فُلَانٍ قَالَ وَ أَيْنَ قَالَ بِمَوْضِعِ كَذَا وَ كَذَا
Then he-as called one of the two and said to him: ‘Speak the truth. If you do not speak the truth, I-as will kill you’. And the Vizier was standing and listening’. So he (one pretend judge said) said, ‘I testify that she has committed adultery’. So he-as said: ‘When?’ He said, ‘On such and such a day’. He-as said: ‘Return him to his place and bring the other one’. So he returned him to his place, and came with the other one. So he-as said to him: ‘With what do you testify?’ So he said, ‘I testify that she has committed adultery’. He-as said: ‘When?’ He said, ‘On such and such a day’. He-as said: ‘With whom?’ He said, ‘With so and so, son of so and so’. He-as said: ‘And where?’ He said, ‘At such and such a place’.
فَخَالَفَ أَحَدُهُمَا صَاحِبَهُ فَقَالَ دَانِيَالُ اللَّهُ أَكْبَرُ شَهِدَا بِزُورٍ يَا فُلَانُ نَادِ فِي النَّاسِ أَنَّهُمَا شَهِدَا عَلَى فُلَانَةَ بِزُورٍ فَاحْضُرُوا قَتْلَهُمَا فَذَهَبَ الْوَزِيرُ إِلَى الْمَلِكِ مُبَادِراً فَأَخْبَرَهُ الْخَبَرَ فَبَعَثَ الْمَلِكُ إِلَى الْقَاضِيَيْنِ فَاخْتَلَفَا كَمَا اخْتَلَفَ الْغُلَامَانِ فَنَادَى الْمَلِكُ فِي النَّاسِ وَ أَمَرَ بِقَتْلِهِمَا.
So one of the two contradicted his companions. So Daniel-as said: ‘Allah-azwj is the Greatest! A false testimony. O so and so, call out among the people that these two have testified against so and so woman with falsity, therefore present them and kill both of them’. So the Vizier went to the king quickly and informed him of the news. So the king sent for the two judges, and they both differed just as the two boys had differed. So the king called out among the people, and ordered with the killing of them both’.[79]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ ابْنَ أَبِي لَيْلَى يُحَدِّثُ أَصْحَابَهُ فَقَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بَيْنَ رَجُلَيْنِ اصْطَحَبَا فِي سَفَرٍ فَلَمَّا أَرَادَا الْغَدَاءَ أَخْرَجَ أَحَدَهُمَا مِنْ زَادِهِ خَمْسَةَ أَرْغِفَةٍ وَ أَخْرَجَ الْآخَرُ ثَلَاثَةَ أَرْغِفَةٍ فَمَرَّ بِهِمَا عَابِرُ سَبِيلٍ فَدَعَوَاهُ إِلَى طَعَامِهِمَا فَأَكَلَ الرَّجُلُ مَعَهُمَا حَتَّى لَمْ يَبْقَ شَيْءٌ فَلَمَّا فَرَغُوا أَعْطَاهُمَا الْعَابِرُ بِهِمَا ثَمَانِيَةَ دَرَاهِمَ ثَوَابَ مَا أَكَلَهُ مِنْ طَعَامِهِمَا فَقَالَ صَاحِبُ الثَّلَاثَةِ أَرْغِفَةٍ لِصَاحِبِ الْخَمْسَةِ أَرْغِفَةٍ اقْسِمْهَا نِصْفَيْنِ بَيْنِي وَ بَيْنَكَ وَ قَالَ صَاحِبُ الْخَمْسَةِ لَا بَلْ يَأْخُذُ كُلُّ وَاحِدٍ مِنَّا مِنَ الدَّرَاهِمِ عَلَى عَدَدِ مَا أَخْرَجَ مِنَ الزَّادِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj who said,
‘I heard Ibn Abu Layli discussing with his companions, so he said, ‘Amir Al-Momineen-asws judged between two men who had accompanied each other in a journey. So when they intended breakfast, one of them brought out from his provision, five loaves, and the other one brought out three loaves. So there passed by them a traveller. So they called him over to both their food. So the man was with them both until there did not remain anything (from the loaves). So when they were free, the traveller gave them both eight Dirhams as a reward of what he had eaten from both their food. So the owner of the three loaves said to the owner of the five loaves, ‘Divide it in two halves between me and you’, and the owner of the five (loaves) said, ‘No, but each one of us should take from the Dirhams upon the number of whatever was brought out from the provisions.
قَالَ فَأَتَيَا أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فِي ذَلِكَ فَلَمَّا سَمِعَ مَقَالَتَهُمَا قَالَ لَهُمَا اصْطَلِحَا فَإِنَّ قَضِيَّتَكُمَا دَنِيَّةٌ فَقَالَا اقْضِ بَيْنَنَا بِالْحَقِّ
So they both came to Amir Al-Momineen-asws regarding that. So when he-asws heard both their speeches, said to them both: ‘Settle with each other, for if I-asws were to judge between the two of you, it would be closer’. So they both said, ‘Judge between us with the truth’.
قَالَ فَأَعْطَى صَاحِبَ الْخَمْسَةِ أَرْغِفَةٍ سَبْعَةَ دَرَاهِمَ وَ أَعْطَى صَاحِبَ الثَّلَاثَةِ أَرْغِفَةٍ دِرْهَماً وَ قَالَ أَ لَيْسَ أَخْرَجَ أَحَدُكُمَا مِنْ زَادِهِ خَمْسَةَ أَرْغِفَةٍ وَ أَخْرَجَ الْآخَرُ ثَلَاثَةَ أَرْغِفَةٍ قَالَا نَعَمْ قَالَ أَ لَيْسَ أَكَلَ مَعَكُمَا ضَيْفُكُمَا مِثْلَ مَا أَكَلْتُمَا قَالَا نَعَمْ قَالَ أَ لَيْسَ أَكَلَ كُلُّ وَاحِدٍ مِنْكُمَا ثَلَاثَةَ أَرْغِفَةٍ غَيْرَ ثُلُثِهَا قَالَا نَعَمْ قَالَ أَ لَيْسَ أَكَلْتَ أَنْتَ يَا صَاحِبَ الثَّلَاثَةِ ثَلَاثَةَ أَرْغِفَةٍ إِلَّا ثُلُثاً وَ أَكَلْتَ أَنْتَ يَا صَاحِبَ الْخَمْسَةِ ثَلَاثَةَ أَرْغِفَةٍ غَيْرَ ثُلُثٍ وَ أَكَلَ الضَّيْفُ ثَلَاثَةَ أَرْغِفَةٍ غَيْرَ ثُلُثٍ أَ لَيْسَ بَقِيَ لَكَ يَا صَاحِبَ الثَّلَاثَةِ ثُلُثُ رَغِيفٍ مِنْ زَادِكَ وَ بَقِيَ لَكَ يَا صَاحِبَ الْخَمْسَةِ رَغِيفَانِ وَ ثُلُثٌ وَ أَكَلْتَ ثَلَاثَةَ أَرْغِفَةٍ غَيْرَ ثُلُثٍ
He (the narrator) said, ‘So he-asws gave the owner of the five loaves seven Dirhams, and gave the owner of the three loaves one Dirham, and said: ‘Did not one of you bring out five loaves from his provisions and the other one brought out three loaves?’ So they both said: ‘Yes’. He-asws said: ‘Did not a guest eat with you both similar to what you both ate?’ They both said, ‘Yes’. He-asws said: ‘Did not each one of you two each three loaves less a third of it (two and two-thirds of a loaf each)?’ They both said: ‘Yes’. Is it not that you, owner of the three (loaves) ate three less a third, and you O owner of the five (loaves) three loaves less a third, and the guest ate three loaves less a third. Is it not that there remains for you, O owner of the three (loaves), a third of a loaf from your provision, and there remains for you, O owner of the five (loaves) two loaves and a third, and you ate three loaves less a third?’
فَأَعْطَاهُمَا لِكُلِّ ثُلُثِ رَغِيفٍ دِرْهَماً فَأَعْطَى صَاحِبَ الرَّغِيفَيْنِ وَ ثُلُثٍ سَبْعَةَ دَرَاهِمَ وَ أَعْطَى صَاحِبَ ثُلُثِ رَغِيفٍ دِرْهَماً .
Thus, he-asws gave them both, for every third of a loaf, one Dirham. So he gave the owner of the two loaves and a third, seven Dirhams, and gave the owner of a third of a loaf, one Dirham’.[80]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُوسُفَ بْنِ عَقِيلٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ أَكَلَ وَ أَصْحَابٌ لَهُ شَاةً فَقَالَ إِنْ أَكَلْتُمُوهَا فَهِيَ لَكُمْ وَ إِنْ لَمْ تَأْكُلُوهَا فَعَلَيْكُمْ كَذَا وَ كَذَا فَقَضَى فِيهِ أَنَّ ذَلِكَ بَاطِلٌ لَا شَيْءَ فِي الْمُؤَاكَلَةِ مِنَ الطَّعَامِ مَا قَلَّ مِنْهُ وَ مَا كَثُرَ وَ مَنَعَ غَرَامَتَهُ فِيهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Yusuf Bin Aqeel, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding a man who ate, and his companion had a sheep. So he said, ‘Eat it all, so it is for you, and if you do not eat it, so upon you would be such and such (an amount to pay). So he-asws judged with regards to it that, that is invalid. There is nothing in the eating from the good, what is less from it, and what is more, and prevented the fine from him’.[81]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْكَاتِبِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي شَيْبَةَ عَنْ حَرِيزٍ عَنْ عَطَاءِ بْنِ السَّائِبِ عَنْ زَاذَانَ قَالَ اسْتَوْدَعَ رَجُلَانِ امْرَأَةً وَدِيعَةً وَ قَالَا لَهَا لَا تَدْفَعِيهَا إِلَى وَاحِدٍ مِنَّا حَتَّى نَجْتَمِعَ عِنْدَكِ ثُمَّ انْطَلَقَا فَغَابَا فَجَاءَ أَحَدُهُمَا إِلَيْهَا فَقَالَ أَعْطِينِي وَدِيعَتِي فَإِنَّ صَاحِبِي قَدْ مَاتَ فَأَبَتْ حَتَّى كَثُرَ اخْتِلَافُهُ ثُمَّ أَعْطَتْهُ ثُمَّ جَاءَ الْآخَرُ فَقَالَ هَاتِي وَدِيعَتِي فَقَالَتْ أَخَذَهَا صَاحِبُكَ وَ ذَكَرَ أَنَّكَ قَدْ مِتَّ
Al Husayn Bin Muhammad, from Ahmad Bin Ali, the scribe, from Ibrahim Bin Muhammad Al Saqafy, from Abdullah Bin Abu Shayba, from Hareyz, from Atiya Bin Al Saib, from Zadan who said,
‘Two men entrusted a woman with an entrustment and both said to her, ‘Do not hand it over to anyone one from us until we are gathered in your presence’. Then they both left. So they were both absent (for a time), and then one of the two came to her, so he said, ‘Give me my entrustment, for my companions has died’. But she refused, to the extent that their differing were numerous, then she gave it to him. Then the other one came over, so he said, ‘Give me my entrustment’. So she said, ‘You companions has taken it, and mentioned that you had died’.
فَارْتَفَعَا إِلَى عُمَرَ فَقَالَ لَهَا عُمَرُ مَا أَرَاكِ إِلَّا وَ قَدْ ضَمِنْتِ فَقَالَتِ الْمَرْأَةُ اجْعَلْ عَلِيّاً ( عليه السلام ) بَيْنِي وَ بَيْنَهُ فَقَالَ عُمَرُ اقْضِ بَيْنَهُمَا فَقَالَ عَلِيٌّ ( عليه السلام ) هَذِهِ الْوَدِيعَةُ عِنْدِي وَ قَدْ أَمَرْتُمَاهَا أَنْ لَا تَدْفَعَهَا إِلَى وَاحِدٍ مِنْكُمَا حَتَّى تَجْتَمِعَا عِنْدَهَا فَائْتِنِي بِصَاحِبِكَ فَلَمْ يُضَمِّنْهَا وَ قَالَ ( عليه السلام ) إِنَّمَا أَرَادَا أَنْ يَذْهَبَا بِمَالِ الْمَرْأَةِ .
So the matter was raised to Umar. So Umar said to her, ‘I do not see you except as one who is responsible’. So the woman said, ‘I make Ali-asws between me and him’. So Umar said, ‘Judge between the two’. So Ali-asws said: ‘This (woman) is the entrustment in my-asws presence, and you had both instructed her that she should not hand it over to any one of you until you are both gathered in her presence. So come to me-asws with your companion (the other man who took the money)’. Thus he-asws did not hold her to be responsible, and Ali-asws said: ‘But rather, they had both intended to go away with the wealth of the woman’.[82]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عُقْبَةَ بْنِ خَالِدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ رَأَيْتَ غَيْلَانَ بْنَ جَامِعٍ وَ اسْتَأْذَنَ عَلَيَّ فَأَذِنْتُ لَهُ وَ قَدْ بَلَغَنِي أَنَّهُ كَانَ يَدْخُلُ إِلَى بَنِي هَاشِمٍ
Abu Ali Al Ashary, from Imran Bin Musa, from Muhammad Bin Al Husayn Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Ali Bin Uqba, from his father Uqba Bin Khalid who said,
‘Abu Abdullah-asws said to me: ‘If you were Gaylan Bin Jamie and he seeks permission to see me-asws, so give permission to him, and it has reached me-asws that he used to go over to the Clan of Hashim’.
فَلَمَّا جَلَسَ قَالَ أَصْلَحَكَ اللَّهُ أَنَا غَيْلَانُ بْنُ جَامِعٍ الْمُحَارِبِيُّ قَاضِي ابْنِ هُبَيْرَةَ قَالَ قُلْتُ يَا غَيْلَانُ مَا أَظُنُّ ابْنَ هُبَيْرَةَ وَضَعَ عَلَى قَضَائِهِ إِلَّا فَقِيهاً قَالَ أَجَلْ قُلْتُ يَا غَيْلَانُ تَجْمَعُ بَيْنَ الْمَرْءِ وَ زَوْجِهِ قَالَ نَعَمْ قُلْتُ وَ تُفَرِّقُ بَيْنَ الْمَرْءِ وَ زَوْجِهِ قَالَ نَعَمْ قُلْتُ وَ تَقْتُلُ قَالَ نَعَمْ قُلْتُ وَ تَضْرِبُ الْحُدُودَ قَالَ نَعَمْ قُلْتُ وَ تَحْكُمُ فِي أَمْوَالِ الْيَتَامَى قَالَ نَعَمْ قُلْتُ وَ بِقَضَاءِ مَنْ تَقْضِي قَالَ بِقَضَاءِ عُمَرَ وَ بِقَضَاءِ ابْنِ مَسْعُودٍ وَ بِقَضَاءِ ابْنِ عَبَّاسٍ وَ أَقْضِي مِنْ قَضَاءِ أَمِيرِ الْمُؤْمِنِينَ بِالشَّيْءِ
So when he was seated, he said, ‘May Allah-azwj Keep you-asws well! I am Gaylan Bin Jamie Al Muharby, a judge of Ibn Hubeyra. He (the narrator) said, ‘I said, ‘O Gaylan! I did not think that Ibn Hubeyra would place upon his judgement, except for a jurist’. He said, ‘Yes’. I said, ‘O Gaylan! Do you bring togetherness between the man and his spouse?’ He said, ‘Yes’. I said, ‘And separation between the man and his spouse?’ He said, ‘Yes’. I said, ‘And you kill?’ He said, ‘Yes’. I said, ‘And you whip the legal penalties (Hadd)?’ He said, ‘Yes’. I said, ‘And you issue orders regarding the wealth of the orphans?’ He said, ‘Yes’. I said, ‘By the judgement of whom do you judge?’ He said, ‘By the judgement of Umar, and by the judgement of Ibn Masoud, and by judgement of Ibn Abbas, and I (also) judge from the judgements of Amir Al-Momineen-asws with (some) things’.
قَالَ قُلْتُ يَا غَيْلَانُ أَ لَسْتُمْ تَزْعُمُونَ يَا أَهْلَ الْعِرَاقِ وَ تَرْوُونَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ عَلِيٌّ أَقْضَاكُمْ فَقَالَ نَعَمْ قَالَ قُلْتُ وَ كَيْفَ تَقْضِي مِنْ قَضَاءِ عَلِيٍّ ( عليه السلام ) زَعَمْتَ بِالشَّيْءِ وَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ عَلِيٌّ أَقْضَاكُمْ قَالَ وَ قُلْتُ كَيْفَ تَقْضِي يَا غَيْلَانُ قَالَ أَكْتُبُ هَذَا مَا قَضَى بِهِ فُلَانُ بْنُ فُلَانٍ لِفُلَانِ بْنِ فُلَانٍ يَوْمَ كَذَا وَ كَذَا مِنْ شَهْرِ كَذَا وَ كَذَا مِنْ سَنَةِ كَذَا ثُمَّ أَطْرَحُهُ فِي الدَّوَاوِينِ
He (the narrator) said, ‘I said, ‘O Gaylan! Are you all not thinking, O people of Iraq, and viewing that Rasool-Allah-saww said: ‘Ali-asws is your judge’?’ So he said, ‘Yes’. I said, ‘And how can you judge from the Judgements of Ali-asws with some things, and Rasool-Allah-saww has said; ‘Ali-asws is your judge?’ He (the narrator) said, ‘And I said, ‘How come you are judging, O Gaylan?’ He said, ‘I write this down, whatever I have judged with, ‘So and so, son of so and so, for so and so, son of so and so, on such and such a day, from such a such a month, from such a such a year, then I place it in the registers’.
قَالَ قُلْتُ يَا غَيْلَانُ هَذَا الْحَتْمُ مِنَ الْقَضَاءِ فَكَيْفَ تَقُولُ إِذَا جَمَعَ اللَّهُ الْأَوَّلِينَ وَ الْآخِرِينَ فِي صَعِيدٍ ثُمَّ وَجَدَكَ قَدْ خَالَفْتَ قَضَاءَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٍّ ( عليه السلام ) قَالَ فَأُقْسِمُ بِاللَّهِ لَجَعَلَ يَنْتَحِبُ قُلْتُ أَيُّهَا الرَّجُلُ اقْصِدْ لِسَانَكَ
He (the narrator) said, ‘I said, ‘O Gaylan! This is the requirement from the judges, so how would you be saying when Allah-azwj Gathers the formers ones and the later ones in one plain, then Finds you to have opposed the judgements of Rasool-Allah-saww and Ali-asws?’ So he swore by Allah-azwj and sobbed loudly. I said, ‘O you man, economise with your tongue!
قَالَ ثُمَّ قَدِمْتُ الْكُوفَةَ فَمَكَثْتُ مَا شَاءَ اللَّهُ ثُمَّ إِنِّي سَمِعْتُ رَجُلًا مِنَ الْحَيِّ يُحَدِّثُ وَ كَانَ فِي سَمْرِ ابْنِ هُبَيْرَةَ قَالَ وَ اللَّهِ إِنِّي لَعِنْدَهُ لَيْلَةً إِذْ جَاءَهُ الْحَاجِبُ فَقَالَ هَذَا غَيْلَانُ بْنُ جَامِعٍ فَقَالَ أَدْخِلْهُ قَالَ فَدَخَلَ فَسَأَلَهُ ثُمَّ قَالَ لَهُ مَا حَالُ النَّاسِ أَخْبِرْنِي لَوِ اضْطَرَبَ حَبْلٌ مَنْ كَانَ لَهَا قَالَ مَا رَأَيْتُ ثَمَّ أَحَداً إِلَّا جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام )
He (the narrator) said, ‘Then I proceeded to Al-Kufa. So I remained there for as long as Allah-azwj so Desired to, then I heard a man from Al-Hayy discussing, and he was a friend of Ibn Hubeyra. He said, ‘BY Allah-azwj! I was in his Ibn Hubeyra) presence one night when a guard came over, so he said, ‘This is Gaylan Bin Jamie. So he said, ‘Enter him’. He said, ‘So he entered. So he asked him, then said to him, ‘What is the state of the people. Inform me if the rope is turbulent for the one who has it’. He said, ‘I did not see anyone except for Ja’far-asws Bin Muhammad-asws’.
قَالَ أَخْبِرْنِي مَا صَنَعْتَ بِالْمَالِ الَّذِي كَانَ مَعَكَ فَإِنَّهُ بَلَغَنِي أَنَّهُ طَلَبَهُ مِنْكَ فَأَبَيْتَ قَالَ قَسَمْتُهُ قَالَ أَ فَلَا أَعْطَيْتَهُ مَا طَلَبَ مِنْكَ قَالَ كَرِهْتُ أَنْ أُخَالِفَكَ قَالَ فَسَأَلْتُكَ بِاللَّهِ أَمَرْتُكَ أَنْ تَجْعَلَهُ أَوَّلَهُمْ قَالَ نَعَمْ قَالَ فَفَعَلْتَ قَالَ لَا قَالَ فَهَلَّا خَالَفْتَنِي وَ أَعْطَيْتَهُ الْمَالَ كَمَا خَالَفْتَنِي فَجَعَلْتَهُ آخِرَهُمْ أَمَا وَ اللَّهِ لَوْ فَعَلْتَ مَا زِلْتَ مِنْهَا سَيِّداً ضَخْماً حَاجَتُكَ قَالَ تُخَلِّينِي قَالَ تَكَلَّمْ بِحَاجَتِكَ قَالَ تُعْفِينِي مِنَ الْقَضَاءِ
He said, ‘Inform me, what did you do with the wealth of the one who was with you, for it has reached me that he had sought it from you, but you refused?’ He said, ‘I swore an oath for him’. He said, ‘So you did not give it to him what he sought from you?’ He said, ‘I disliked that I should oppose you’. He said, ‘So I had asked you by Allah-azwj, ordering you that you should make him to be the first one’. He said, ‘Yes’. He said, ‘So did you do it?’ He said, ‘No’. He said, ‘So is this not opposing me in giving him the wealth, just as you opposed me so you made him to be the last of them? But, by Allah-azwj, had you done it, your mastership would not have moved away from you due to it, and a great need for you’. He said, ‘Free me’. He said, ‘Speak with your need’. He said, ‘Excuse me from being the judge’.
قَالَ فَحَسَرَ عَنْ ذِرَاعَيْهِ ثُمَّ قَالَ أَنَا أَبُو خَالِدٍ لَقِيتُهُ وَ اللَّهِ عِلْباً مُلَفِّقاً نَعَمْ قَدْ أَعْفَيْنَاكَ وَ اسْتَعْمَلْنَا عَلَيْهِ الْحَجَّاجَ بْنَ عَاصِمٍ .
He (the narrator) said, ‘So he rolled up his sleeves, then said, ‘I am Abu Khalid. By Allah-azwj you have met him as a concocter. Yes, we have excused you, and we have appointed over you, Al-Hajjaj Bin Aasim’.[83]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِي عَبْدِ اللَّهِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ عَبْدِ اللَّهِ بْنِ وَضَّاحٍ قَالَ كَانَتْ بَيْنِي وَ بَيْنَ رَجُلٍ مِنَ الْيَهُودِ مُعَامَلَةٌ فَخَانَنِي بِأَلْفِ دِرْهَمٍ فَقَدَّمْتُهُ إِلَى الْوَالِي فَأَحْلَفْتُهُ فَحَلَفَ وَ قَدْ عَلِمْتُ أَنَّهُ حَلَفَ يَمِيناً فَاجِرَةً فَوَقَعَ لَهُ بَعْدَ ذَلِكَ عِنْدِي أَرْبَاحٌ وَ دَرَاهِمُ كَثِيرَةٌ فَأَرَدْتُ أَنْ أَقْتَصَّ الْأَلْفَ دِرْهَمٍ الَّتِي كَانَتْ لِي عِنْدَهُ وَ حَلَفَ عَلَيْهَا
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Abu Abdullah Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from Abdullah Bin Wazzah who said,
‘There was a deal between me and a man from the Jews, so he betrayed me by a thousand Dirhams. So I brought him to the governor, and he made him swear an oath, and I knew he had sworn a false oath. Then there occurred, after that, profits and many Dirhams. So I intended that I should avenge by a thousand Dirhams which were for me with him, and he had sworn over it.
فَكَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) وَ أَخْبَرْتُهُ أَنِّي قَدْ أَحْلَفْتُهُ فَحَلَفَ وَ قَدْ وَقَعَ لَهُ عِنْدِي مَالٌ فَإِنْ أَمَرْتَنِي أَنْ آخُذَ مِنْهُ الْأَلْفَ دِرْهَمٍ الَّتِي حَلَفَ عَلَيْهَا فَعَلْتُ فَكَتَبَ ( عليه السلام ) لَا تَأْخُذْ مِنْهُ شَيْئاً إِنْ كَانَ قَدْ ظَلَمَكَ فَلَا تَظْلِمْهُ وَ لَوْ لَا أَنَّكَ رَضِيتَ بِيَمِينِهِ فَحَلَّفْتَهُ لَأَمَرْتُكَ أَنْ تَأْخُذَهَا مِنْ تَحْتِ يَدِكَ وَ لَكِنَّكَ رَضِيتَ بِيَمِينِهِ فَقَدْ مَضَتِ الْيَمِينُ بِمَا فِيهَا فَلَمْ آخُذْ مِنْهُ شَيْئاً وَ انْتَهَيْتُ إِلَى كِتَابِ أَبِي الْحَسَنِ ( عليه السلام ) .
So I wrote to Abu Al-Hassan-asws and informed him-asws that I have made him swear an oath, so he had sword, and there had occurred some wealth for him, with me. So If you-asws were to order me that I should take a thousand Dirhams from it which he had sworn upon, so I would do it’. So he-asws wrote: ‘Do not take anything from it. If he has been unjust to you, so you do not be unjust to him. And had it not been that you were pleased with him taking the oath, so he took it, I-asws would have ordered you that you can take it from (what is) under your hand (control), but you were pleased with his oath. Thus the oath has gone with what was in it, therefore do not take anything from it’. And I was prevented by the letter of Abu Al-Hassan-asws’.[84]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْبَيِّنَةِ إِذَا أُقِيمَتْ عَلَى الْحَقِّ أَ يَحِلُّ لِلْقَاضِي أَنْ يَقْضِيَ بِقَوْلِ الْبَيِّنَةِ إِذَا لَمْ يَعْرِفْهُمْ مِنْ غَيْرِ مَسْأَلَةٍ قَالَ فَقَالَ خَمْسَةُ أَشْيَاءَ يَجِبُ عَلَى النَّاسِ أَنْ يَأْخُذُوا بِهَا ظَاهِرَ الْحُكْمِ الْوِلَايَاتُ وَ التَّنَاكُحُ وَ الْمَوَارِيثُ وَ الذَّبَائِحُ وَ الشَّهَادَاتُ فَإِذَا كَانَ ظَاهِرُهُ ظَاهِراً مَأْمُوناً جَازَتْ شَهَادَتُهُ وَ لَا يُسْأَلُ عَنْ بَاطِنِهِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of his men,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the proof when it is established upon the truth, is it permissible for the judges to issue judgements by the proofs when they are not recognising without questioning it?’ So he-asws said: ‘There are five things which are obligated upon the people that these can be taken by the apparent for the decision – the guardianship, and the marriage, and the inheritors, and the slaughtered animals, and the testimonies. So when its apparent appears to be reliable, his testimony is allowed, and its esoteric (Batin) would not be questioned’.[85]
مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ حَرِيزٍ عَنْ أَبِي عُبَيْدَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ دَفَعَ إِلَى رَجُلٍ أَلْفَ دِرْهَمٍ يَخْلِطُهَا بِمَالِهِ وَ يَتَّجِرُ بِهَا فَلَمَّا طَلَبَهَا مِنْهُ قَالَ ذَهَبَ الْمَالُ وَ كَانَ لِغَيْرِهِ مَعَهُ مِثْلُهَا وَ مَالٌ كَثِيرٌ لِغَيْرِ وَاحِدٍ فَقَالَ لَهُ كَيْفَ صَنَعَ أُولَئِكَ قَالَ أَخَذُوا أَمْوَالَهُمْ نَفَقَاتٍ فَقَالَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) جَمِيعاً يَرْجِعُ إِلَيْهِ بِمَالِهِ وَ يَرْجِعُ هُوَ عَلَى أُولَئِكَ بِمَا أَخَذُوا .
Muhammad Bin Yahya, from Ali Bin Ismail, from Muhammad Bin Amro, from Ali Bin Al Hassan, from Hareyz, from Abu Ubeyda who said,
‘I said to Abu Ja’far-asws and Abu Abdullah-asws, ‘A man handed over a thousand Dirhams to a man who mixed it with his own wealth and did some business with it. So when he sought it from him, he said, ‘The wealth is gone, and there was for others (as well) with him, similar to it, and a lot of wealth for someone else’. So he said to him, ‘What did they do?’ So he said, ‘They took their wealth, expenses’. So Abu Ja’far-asws and Abu Abdullah-asws both said: ‘He has to return his wealth to him, and he has recourse to those with what they have taken’.[86]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ عَنْ هَارُونَ بْنِ حَمْزَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اسْتَأْجَرَ أَجِيراً فَلَمْ يَأْمَنْ أَحَدُهُمَا صَاحِبَهُ فَوَضَعَ الْأَجْرَ عَلَى يَدِ رَجُلٍ فَهَلَكَ ذَلِكَ الرَّجُلُ وَ لَمْ يَدَعْ وَفَاءً فَاسْتَهْلَكَ الْأَجْرُ فَقَالَ الْمُسْتَأْجِرُ ضَامِنٌ لِأَجْرِ الْأَجِيرِ حَتَّى يَقْضِيَ إِلَّا أَنْ يَكُونَ الْأَجِيرُ دَعَاهُ إِلَى ذَلِكَ فَرَضِيَ بِالرَّجُلِ فَإِنْ فَعَلَ فَحَقُّهُ حَيْثُ وَضَعَهُ وَ رَضِيَ بِهِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Yazeed Bin Si’haq, from Haroun Bin Hamza who said,
‘I asked Abu Abdullah-asws about a man who employed an employee. But, one of the two does not trust his companion, so the wages were placed upon a (third) man. So that man died, and did not get the wages paid. Thus the wages were destroyed. So he-asws said: ‘The employer is responsible of the wages to the employee until it is paid, except if it so happened that the employee called for it to be that, so he was pleased with the (third) man (holding it). So if he did it, so his right would be wherever he placed it and was pleased with it’.[87]
مُحَمَّدُ بْنُ جَعْفَرٍ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ جَعْفَرِ بْنِ عِيسَى قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ الْمَرْأَةُ تَمُوتُ فَيَدَّعِي أَبُوهَا أَنَّهُ كَانَ أَعَارَهَا بَعْضَ مَا كَانَ عِنْدَهَا مِنْ مَتَاعٍ وَ خَدَمٍ أَ تُقْبَلُ دَعْوَاهُ بِلَا بَيِّنَةٍ أَمْ لَا تُقْبَلُ دَعْوَاهُ إِلَّا بِبَيِّنَةٍ فَكَتَبَ إِلَيْهِ يَجُوزُ بِلَا بَيِّنَةٍ
Muhammad Bin Ja’far Al Kufy, from Muhammad Bin Al Ismail, from Ja’far Bin Isa who said,
‘I wrote to Abu Al-Hassan-asws, ‘May I be sacrificed for you-asws! The woman dies, so her father claims that he had lent to her what was with her, from the possessions, and a servant. Would his testimony be accepted for his claim without a proof, or his claim would not be acceptable except with the proof?’ So he-asws wrote to him: ‘It is allowed without proof’.
قَالَ وَ كَتَبْتُ إِلَيْهِ إِنِ ادَّعَى زَوْجُ الْمَرْأَةِ الْمَيِّتَةِ أَوْ أَبُو زَوْجِهَا أَوْ أُمُّ زَوْجِهَا فِي مَتَاعِهَا أَوْ [فِي] خَدَمِهَا مِثْلَ الَّذِي ادَّعَى أَبُوهَا مِنْ عَارِيَّةِ بَعْضِ الْمَتَاعِ أَوِ الْخَدَمِ أَ تَكُونُ فِي ذَلِكَ بِمَنْزِلَةِ الْأَبِ فِي الدَّعْوَى فَكَتَبَ ( عليه السلام ) لَا .
He-asws said: ‘And I wrote to him-asws that if a husband of the deceased woman were to claim, or father of her husband, or mother of her husband, with regards to possessions, or regarding a servant, similar to what her father had claimed from having lent some of the possessions, or the servant. Would they be with regards to that, at the status of the father?’ So he-asws wrote: ‘No’.[88]
مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) أُتِيَ بِعَبْدٍ لِذِمِّيٍّ قَدْ أَسْلَمَ فَقَالَ اذْهَبُوا فَبِيعُوهُ مِنَ الْمُسْلِمِينَ وَ ادْفَعُوا ثَمَنَهُ إِلَى صَاحِبِهِ وَ لَا تُقِرُّوهُ عِنْدَهُ .
Muhammad Bin Yahya, raising it from Hammad Bin Isa,
(It has been narrated) from Abu Abdullah-asws that they came to Amir Al-Momineen-asws with a slave of a Zimmy (under the responsibility) who had become a Muslim. So he said: ‘Go and sell him to the Muslims and hand over his price to his owner, and do not leave him with him’.[89]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي جَمِيلَةَ عَنْ إِسْمَاعِيلَ بْنِ أَبِي إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ ضَمْرَةَ بْنِ أَبِي ضَمْرَةَ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَحْكَامُ الْمُسْلِمِينَ عَلَى ثَلَاثَةٍ شَهَادَةٍ عَادِلَةٍ أَوْ يَمِينٍ قَاطِعَةٍ أَوْ سُنَّةٍ مَاضِيَةٍ مِنْ أَئِمَّةِ الْهُدَى .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah, from Abu Jameela, from Ismail Bin Abu Idrees, from Al Husayn Bin Zamara Bin Abu Zamara, from his father, from his grandfather who said,
‘Amir Al-Momineen-asws said: ‘The rulings of the Muslims are upon three – Just testimony, or a conclusive oath, or a past Sunnah of the Imams-asws of the Guidance’.[90]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ إِسْمَاعِيلَ بْنِ جَعْفَرٍ قَالَ اخْتَصَمَ رَجُلَانِ إِلَى دَاوُدَ ( عليه السلام ) فِي بَقَرَةٍ فَجَاءَ هَذَا بِبَيِّنَةٍ عَلَى أَنَّهَا لَهُ وَ جَاءَ هَذَا بِبَيِّنَةٍ عَلَى أَنَّهَا لَهُ قَالَ فَدَخَلَ دَاوُدُ ( عليه السلام ) الْمِحْرَابَ فَقَالَ يَا رَبِّ إِنَّهُ قَدْ أَعْيَانِي أَنْ أَحْكُمَ بَيْنَ هَذَيْنِ فَكُنْ أَنْتَ الَّذِي تَحْكُمُ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ اخْرُجْ فَخُذِ الْبَقَرَةَ مِنْ الَّذِي فِي يَدِهِ فَادْفَعْهَا إِلَى الْآخَرِ وَ اضْرِبْ عُنُقَهُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Dawood Bin Farqad,
(It has been narrated) from Ismail son of Ja’far-asws who said, ‘Two men disputed to Dawood-as regarding a cow. So this one came with a proof upon that it belonged to him, and this one came with a proof that it belonged to him. So Dawood-as entered into the Prayer niche, so he-as said :’O Lord-azwj! It has tired me-as to judge between these two, so You-azwj be the One Who Judged’. So Allah-azwj Mighty and Majestic Revealed unto him-as: “Take the cow from the one in whose hand it is and hand it over to the other one, and strike off his neck”.
قَالَ فَضَجَّتْ بَنُو إِسْرَائِيلَ مِنْ ذَلِكَ وَ قَالُوا جَاءَ هَذَا بِبَيِّنَةٍ وَ جَاءَ هَذَا بِبَيِّنَةٍ وَ كَانَ أَحَقُّهُمْ بِإِعْطَائِهَا الَّذِي هِيَ فِي يَدِهِ فَأَخَذَهَا مِنْهُ وَ ضَرَبَ عُنُقَهُ وَ أَعْطَاهَا هَذَا
He (the narrator) said: ‘So the Children of Israel made a lot of noise from that, and they said: ‘This one came with the proof, and this one came with the proof, and it would have been more rightful of giving it to the one in whose hand it was, but he took it from him and struck off his neck, and gave it to this one’.
قَالَ فَدَخَلَ دَاوُدُ الْمِحْرَابَ فَقَالَ يَا رَبِّ قَدْ ضَجَّتْ بَنُو إِسْرَائِيلَ مِمَّا حَكَمْتَ بِهِ فَأَوْحَى إِلَيْهِ رَبُّهُ أَنَّ الَّذِي كَانَتِ الْبَقَرَةُ فِي يَدِهِ لَقِيَ أَبَا الْآخَرِ فَقَتَلَهُ وَ أَخَذَ الْبَقَرَةَ مِنْهُ فَإِذَا جَاءَكَ مِثْلُ هَذَا فَاحْكُمْ بَيْنَهُمْ بِمَا تَرَى وَ لَا تَسْأَلْنِي أَنْ أَحْكُمَ حَتَّى الْحِسَابِ .
He (the narrator) said, ‘So Dawood-as entered into the Prayer niche, so he-as said: ‘O Lord-azwj! The Children of Israel made a lot of noise from what I-as judged with’. So his-as Lord-azwj Revealed unto him: “The one in whose hand was the cow met the father of the other one, so he killed him and seized the cow from him. So (from now on) when they come to you-as with the likes of this, so judge between them with what you-as see, and do not ask Me-azwj that I-azwj should Judge, until the Reckoning (Day of Judgement)’.[91]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ أَبِي شُعَيْبٍ الْمَحَامِلِيِّ الرِّفَاعِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَبَّلَ رَجُلًا أَنْ يَحْفِرَ لَهُ بِئْراً عَشْرَ قَامَاتٍ بِعَشَرَةِ دَرَاهِمَ فَحَفَرَ لَهُ قَامَةً ثُمَّ عَجَزَ قَالَ يُقْسَمُ عَشَرَةٌ عَلَى خَمْسَةٍ وَ خَمْسِينَ جُزْءاً فَمَا أَصَابَ وَاحِداً فَهُوَ لِلْقَامَةِ الْأُولَى وَ الِاثْنَانِ لِلثَّانِيَةِ وَ الثَّلَاثَةُ لِلثَّالِثَةِ عَلَى هَذَا الْحِسَابِ إِلَى عَشَرَةٍ .
A number of our companions, from Sahl Bin Ziyad, from Muawiya Bin Hukeym, from Abu Shuayb Al Mahamily Al Rafaiy who said,
‘I asked Abu Abdullah-asws about a man who agreed with a man to dig a well for him ten statures deep for ten Dirhams. So he dug one stature for him, then was frustrated. He-asws said: ‘The ten (Dirhams) would be divided upon fifty five parts. So whatever he does one so it is for the first stature, and two for the second, and three for the third, upon this accounting up to the ten’. (1+2+3+4+5+6+7+8+9+10 = 55).[92]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلَيْنِ ادَّعَيَا بَغْلَةً فَأَقَامَ أَحَدُهُمَا عَلَى صَاحِبِهِ شَاهِدَيْنِ وَ الْآخَرُ خَمْسَةً فَقَضَى لِصَاحِبِ الشُّهُودِ الْخَمْسَةِ خَمْسَةَ أَسْهُمٍ وَ لِصَاحِبِ الشَّاهِدَيْنِ سَهْمَيْنِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said regarding two men who claimed a mule. So one of the two established two witnesses over his companion, and the other one, five. So he-asws judged for the one with the five witnesses, five portions, and for the one with two witnesses, two portions’.[93]
هَذَا آخِرُ كِتَابِ الْقَضَايَا وَ الْأَحْكَامِ مِنْ كِتَابِ الْكَافِي وَ يَتْلُوهُ كِتَابُ الْأَيْمَانِ وَ النُّذُورِ وَ الْكَفَّارَاتِ إِنْ شَاءَ اللَّهُ تَعَالَى
This is the end of the Book of the judgement and the ruling from the book Al Kafi, and it would be followed by the book of oaths, and the vows, and the expiations, Allah-azwj the Exalted Willing.
كِتَابُ الْأَيْمَانِ وَ النُّذُورِ وَ الْكَفَّارَاتِ
THE BOOK OF OATHS, AND THE VOWS, AND THE EXPIATIONS
باب كَرَاهِيَةِ الْيَمِينِ
Chapter 1 – Abhorrence for (swearing of) the oaths
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا تَحْلِفُوا بِاللَّهِ صَادِقِينَ وَ لَا كَاذِبِينَ فَإِنَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ .
A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Abu Ayoub Al Khazzaz who said,
‘I heard Abu Abdullah-asws saying: ‘Do not swear by Allah-azwj, neither as a truthful nor as a liar, for Allah-azwj Mighty and Majestic is Saying [2:224] And make not Allah an excuse for your swearing’.[94]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَجَلَّ اللَّهَ أَنْ يَحْلِفَ بِهِ أَعْطَاهُ اللَّهُ خَيْراً مِمَّا ذَهَبَ مِنْهُ .
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 delays in swearing by Allah-azwj, Allah-azwj Gives him better than what would have gone from him (by swearing)’.[95]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اجْتَمَعَ الْحَوَارِيُّونَ إِلَى عِيسَى ( عليه السلام ) فَقَالُوا لَهُ يَا مُعَلِّمَ الْخَيْرِ أَرْشِدْنَا فَقَالَ لَهُمْ إِنَّ مُوسَى نَبِيَّ اللَّهِ أَمَرَكُمْ أَنْ لَا تَحْلِفُوا بِاللَّهِ كَاذِبِينَ وَ أَنَا آمُرُكُمْ أَنْ لَا تَحْلِفُوا بِاللَّهِ كَاذِبِينَ وَ لَا صَادِقِينَ .
Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The disciples gathered to Isa-as, so they said to him-asws, ‘O teacher of the goodness, guide us aright’. So he-as said to them: ‘Musa-as, the Prophet-as of Allah-azwj had ordered you all that you should not be swearing by Allah-azwj as liars, and I-as am ordering you that you all should not be swearing by Allah-azwj, neither as liars nor as truthful’.[96]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي سَلَّامٍ الْمُتَعَبِّدِ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لِسَدِيرٍ يَا سَدِيرُ مَنْ حَلَفَ بِاللَّهِ كَاذِباً كَفَرَ وَ مَنْ حَلَفَ بِاللَّهِ صَادِقاً أَثِمَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yahya Bin Ibrahim, form his father, from Abu Sallam Al Mutabbad that,
‘He heard Abu Abdullah-asws saying to Sudeyr: ‘O Sudeyr! The one who swears by Allah-azwj as a liar has disbelieved, and the one who swears by Allah-azwj as a truthful has sinned, [2:224] And make not Allah an excuse for your swearing’.[97]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ ( عليه السلام ) أَنَّ أَبَاهُ كَانَتْ عِنْدَهُ امْرَأَةٌ مِنَ الْخَوَارِجِ أَظُنُّهُ قَالَ مِنْ بَنِي حَنِيفَةَ فَقَالَ لَهُ مَوْلًى لَهُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ عِنْدَكَ امْرَأَةً تَبَرَّأُ مِنْ جَدِّكَ فَقُضِيَ لِأَبِي أَنَّهُ طَلَّقَهَا فَادَّعَتْ عَلَيْهِ صَدَاقَهَا فَجَاءَتْ بِهِ إِلَى أَمِيرِ الْمَدِينَةِ تَسْتَعْدِيهِ فَقَالَ لَهُ أَمِيرُ الْمَدِينَةِ يَا عَلِيُّ إِمَّا أَنْ تَحْلِفَ وَ إِمَّا أَنْ تُعْطِيَهَا [حَقَّهَا] فَقَالَ لِي قُمْ يَا بُنَيَّ فَأَعْطِهَا أَرْبَعَمِائَةِ دِينَارٍ فَقُلْتُ لَهُ يَا أَبَهْ جُعِلْتُ فِدَاكَ أَ لَسْتَ مُحِقّاً قَالَ بَلَى يَا بُنَيَّ وَ لَكِنِّي أَجْلَلْتُ اللَّهَ أَنْ أَحْلِفَ بِهِ يَمِينَ صَبْرٍ .
Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘Abu Ja’far-asws narrated to me that his-asws father-asws, there was in his-asws presence a woman from the Kharijites, I believe he-asws said from the Clan of Haneefa. So a slave of his-asws said to him-asws, ‘O son-asws of Rasool-Allah-saww! In your-asws presence is a woman who disavows from your-asws grandfather-saww’. So my-asws father-asws judged that he-asws divorces her’. So she claimed for her dower upon him. So she went over with him-asws to the Emir of Al-Medina claiming it. So the Emir of Al-Medina said to him-asws, ‘O Ali (Bin Al-Husayn-asws)! But, you-asws either swear an oath or you-asws giver her, her right’. So he-asws said to me-asws: ‘Arise, O my-asws son-asws, so give her four hundred Dinars’. So I-asws said to him-asws: ‘O Father-asws! May I be sacrificed for you-asws! Are you-asws not rightful?’ He-asws said: ‘Yes, my-asws son-asws! But, I-asws delayed the swearing of an oath by Allah-azwj patiently’.[98]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا ادُّعِيَ عَلَيْكَ مَالٌ وَ لَمْ يَكُنْ لَهُ عَلَيْكَ فَأَرَادَ أَنْ يُحَلِّفَكَ فَإِنْ بَلَغَ مِقْدَارَ ثَلَاثِينَ دِرْهَماً فَأَعْطِهِ وَ لَا تَحْلِفْ وَ إِنْ كَانَ أَكْثَرَ مِنْ ذَلِكَ فَاحْلِفْ وَ لَا تُعْطِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from one of our companions,
Abu Abdullah-asws has said: ‘When there is a claim upon you for wealth, and there does not happen to be for him upon you (a right), and he intends that you swear an oath, so if it reaches a valued of thirty Dirhams, so give it to him and do not swear an oath, and if it is more than that, so swear an oath and do not give it to him’.[99]
باب الْيَمِينِ الْكَاذِبَةِ
Chapter 2 – The false oath
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ يَعْقُوبَ الْأَحْمَرِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ حَلَفَ عَلَى يَمِينٍ وَ هُوَ يَعْلَمُ أَنَّهُ كَاذِبٌ فَقَدْ بَارَزَ اللَّهَ عَزَّ وَ جَلَّ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from sa’alba Bin Maymoun, from Yaqoub Al Ahmar who said,
‘Abu Abdullah-asws said: ‘The one who swears an oath and he knows that he is a liar, so he has dueled against Allah-azwj Mighty and Majestic’.[100]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْيَمِينُ الصَّبْرُ الْفَاجِرَةُ تَدَعُ الدِّيَارَ بَلَاقِعَ .
A number of our companions, from sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,
(It has been narrated) from Abu Abdullah-asws having said; ‘Rasool-Allah-saww said: ‘The impatient immoral (false) oath invites the houses to desertion’.[101]
عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عُثْمَانَ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ فُرَاتٍ خَالِ أَبِي عَمَّارٍ الصَّيْرَفِيِّ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِيَّاكُمْ وَ الْيَمِينَ الْفَاجِرَةَ فَإِنَّهَا تَدَعُ الدِّيَارَ مِنْ أَهْلِهَا بَلَاقِعَ .
Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, froom Ali Bin Usman Bin Razeyn, from Muhammad Bin Furaat Khaal Abu Ammar Al Sayrafi, from Jabir Bin Yazeed,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Beware of swearing the immoral (false) oath, for it invites the houses from its inhabitants to being deserted’.[102]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانٍ عَنْ فُلَيْحِ بْنِ أَبِي بَكْرٍ الشَّيْبَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْيَمِينُ الصَّبْرُ الْكَاذِبَةُ تُورِثُ الْعَقِبَ الْفَقْرَ .
Ali Bin Ibrahim, from his father, from hannan, from Fuleyh Bin Abu Bakr Al Shaybani who said,
‘Abu Abdullah-asws said: ‘The impatient false oath inherits the consequence of poverty’.[103]
عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ لِلَّهِ مَلَكاً رِجْلَاهُ فِي الْأَرْضِ السُّفْلَى مَسِيرَةَ خَمْسِمِائَةِ عَامٍ وَ رَأْسُهُ فِي السَّمَاءِ الْعُلْيَا مَسِيرَةَ أَلْفِ سَنَةٍ يَقُولُ سُبْحَانَكَ سُبْحَانَكَ حَيْثُ كُنْتَ فَمَا أَعْظَمَكَ قَالَ فَيُوحِي اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مَا يَعْلَمُ ذَلِكَ مَنْ يَحْلِفُ بِي كَاذِباً .
Ali, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj has an Angel whose feet are in the lowest earth of a travel distance of five hundred years, and his head is in the high sky of a travel distance of a thousand years, saying: ‘Glory be to You-azwj! Glory be to You-azwj, wherever You-azwj were! So what is Greater than You-azwj’. He-asws said: ‘So Allah-azwj Mighty and Majestic Revealed unto him: “He does not know that, the one who swears falsely by Me-azwj”.[104]
مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ يَمِينَ الصَّبْرِ الْكَاذِبَةَ تَتْرُكُ الدِّيَارَ بَلَاقِعَ .
Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The impatient false oath leaves the houses deserted’.[105]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْيَمِينُ الْغَمُوسُ يُنْتَظَرُ بِهَا أَرْبَعِينَ لَيْلَةً .
Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhammad Bin Ali, from Ali Bin Hammad, from Ibn Abu Yafour,
(It has been narrated) from Abu Abdullah-asws having said: ‘The (false) oath, calamities would be awaited with it for forty nights’.[106]
عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنْ حَرِيزٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْيَمِينُ الْغَمُوسُ الَّتِي تُوجِبُ النَّارَ الرَّجُلُ يَحْلِفُ عَلَى حَقِّ امْرِئٍ مُسْلِمٍ عَلَى حَبْسِ مَالِهِ .
From him, from Muhammad Bin Ali, from Ali Bin hammad, from Hareyz, from one of his companions,
Abu Abdullah-asws has said: ‘The calamitous oath which Obligates the Fire for the man is that he swears (an oath) upon a right of a Muslim person on withholding of his wealth’.[107]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ الْيَمِينَ الْكَاذِبَةَ وَ قَطِيعَةَ الرَّحِمِ تَذَرَانِ الدِّيَارَ بَلَاقِعَ مِنْ أَهْلِهَا وَ تُنْغِلُ الرَّحِمَ يَعْنِي انْقِطَاعَ النَّسْلِ.
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiyya, from Abu Ubeyda Al Haza’a,
(It has been narrated) from Abu Ja’far-asws having said: ‘In the Book of Ali-asws is that the false oath, and the cutting-off of relationships both devastate the houses to be deserted from its inhabitants, and locks the wombs, meaning the cutting-off of the lineage’.[108]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْيَمِينَ الْفَاجِرَةَ تُنْغِلُ فِي الرَّحِمِ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مَا مَعْنَى تُنْغِلُ فِي الرَّحِمِ قَالَ تُعْقِرُ .
Ali Bin Ibrahim, from his father, from Muhammad Bin Yahya, from Talha Bin Zayd,
(It has been narrated) from Abu Abdullah-asws having said that the immoral (false) oath locks the wombs’. I said, ‘May I be sacrificed for you-asws! What is he meaning of ‘locks the wombs’?’ He-asws said: ‘It sterilises’.[109]
عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ شَيْخٍ مِنْ أَصْحَابِنَا يُكَنَّى أَبَا الْحَسَنِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ دِيكاً أَبْيَضَ عُنُقُهُ تَحْتَ الْعَرْشِ وَ رِجْلَاهُ فِي تُخُومِ الْأَرْضِ السَّابِعَةِ لَهُ جَنَاحٌ فِي الْمَشْرِقِ وَ جَنَاحٌ فِي الْمَغْرِبِ لَا تَصِيحُ الدُّيُوكُ حَتَّى يَصِيحَ فَإِذَا صَاحَ خَفَقَ بِجَنَاحَيْهِ ثُمَّ قَالَ سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ الْعَظِيمِ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ قَالَ فَيُجِيبُهُ اللَّهُ تَبَارَكَ وَ تَعَالَى فَيَقُولُ لَا يَحْلِفُ بِي كَاذِباً مَنْ يَعْرِفُ مَا تَقُولُ .
Ali, from his father, and Muhammad Bin Ismail from Al Fazl Bin Shazaan, both together from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from a sheykh from our companions with a teknonym of Abu Al Hassan,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj Blessed and High Created a white rooster, its neck is beneath the Throne, and its feet as in the edge of the seventh firmament. For it is a wing in the east and a wing in the west. The roosters (of the world) do not shriek until it shrieks. So whenever it shrieks, it flaps with its wings, then says: ‘Glory be to Allah-azwj! Glory be to Allah-saww the Magnificent, Who does not resemble anything’. So Allah-azwj Blessed and High Answers it, so He-azwj is Saying: “He would not swear by Me-azwj falsely, the one who recognises what you are saying”.[110]
باب آخَرُ مِنْهُ
Chapter 3 – Another chapter from it
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ اللَّهُ يَعْلَمُ مَا لَمْ يَعْلَمِ اهْتَزَّ لِذَلِكَ عَرْشُهُ إِعْظَاماً لَهُ .
A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Wahab Bin Abd Rabbihi,
Abu Abdullah-asws has said: ‘The one who says, ‘Allah-azwj Knows’, what he does not know, His-azwj Throne shakes due to that, in Magnification for Him-azwj’.[111]
عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ أَبِي جَمِيلَةَ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا قَالَ الْعَبْدُ عَلِمَ اللَّهُ وَ كَانَ كَاذِباً قَالَ اللَّهُ عَزَّ وَ جَلَّ أَ مَا وَجَدْتَ أَحَداً تَكْذِبُ عَلَيْهِ غَيْرِي .
From him, from Ibn Fazzal, from Sa’alba, from Abu Jameela Bin salih, from Aban Bin Taghlub who said,
‘Abu Abdullah-asws said: ‘When the servants says, ‘Allah-azwj is the Knower’, and he was lying, Allah-azwj Mighty and Majestic Says: “But you could not find anyone to lie against apart from Me-azwj?”.[112]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ وَهْبِ بْنِ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ عَلِمَ اللَّهُ مَا لَمْ يَعْلَمِ اهْتَزَّ الْعَرْشُ إِعْظَاماً لَهُ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Wahab Bin Hafs, from Abu
Abdullah-asws having said: ‘The one who says, ‘Allah-azwj is the Knower’, what he does not know, the Throne shakes in Magnification for Him-azwj’.[113]
باب أَنَّهُ لَا يُحْلَفُ إِلَّا بِاللَّهِ وَ مَنْ لَمْ يَرْضَ [بِاللَّهِ] فَلَيْسَ مِنَ اللَّهِ
Chapter 4 – There is no swearing except by Allah-azwj, and the one who is not pleased with Allah-azwj, so is not from Allah-azwj
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَحْلِفُوا إِلَّا بِاللَّهِ وَ مَنْ حَلَفَ بِاللَّهِ فَلْيَصْدُقْ وَ مَنْ حُلِفَ لَهُ بِاللَّهِ فَلْيَرْضَ وَ مَنْ حُلِفَ لَهُ بِاللَّهِ فَلَمْ يَرْضَ فَلَيْسَ مِنَ اللَّهِ عَزَّ وَ جَلَّ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Hamza,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww said: ‘Do not swear an oath except by Allah-azwj, and the one who swears an oath by Allah-azwj, so let him be ratified, and the one for whom an oath is sworn by Allah-azwj, so let him be pleased (with it), and the one for whom an oath is sworn by Allah-azwj, so he is not pleased, so he is not from Allah-azwj Mighty and Majestic’.[114]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ حَلَفَ بِاللَّهِ فَلْيَصْدُقْ وَ مَنْ لَمْ يَصْدُقْ فَلَيْسَ مِنَ اللَّهِ وَ مَنْ حُلِفَ لَهُ بِاللَّهِ عَزَّ وَ جَلَّ فَلْيَرْضَ وَ مَنْ لَمْ يَرْضَ فَلَيْسَ مِنَ اللَّهِ عَزَّ وَ جَلَّ .
A number of our companions, from Ahmad Bin Muhammad, from usman Bin Isa, from Abu Ayoub Al Khazzaz,
(It has been narrated) from Abdullah-asws having said: ‘The one who swears by Allah-azwj, so let him be ratified, and the one who does not ratify, so he is not from Allah-azwj, and the one for whom an oath is sworn by Allah-azwj Mighty and Majestic, so let him be pleased (with it), and the one who is not pleased, so he is not from Allah-azwj Mighty and Majestic’.[115]
باب كَرَاهِيَةِ الْيَمِينِ بِالْبَرَاءَةِ مِنَ اللَّهِ وَ رَسُولِهِ ( صلى الله عليه وآله )
Chapter 5 – Abhorrence for (swearing of) the oath with the disavowing from Allah-azwj and His-azwj Rasool-saww
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ قَالَ سَمِعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَجُلًا يَقُولُ أَنَا بَرِيءٌ مِنْ دِينِ مُحَمَّدٍ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَيْلَكَ إِذَا بَرِئْتَ مِنْ دِينِ مُحَمَّدٍ فَعَلَى دِينِ مَنْ تَكُونُ قَالَ فَمَا كَلَّمَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَتَّى مَاتَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, raising it, said, ‘Rasool-Allah -saww heard a man saying,
‘I disavow from the Religion of Muhammad-saww’. So Rasool-Allah-saww said to him: ‘Woe be unto you! When you disavow from the Religion of Muhammad-saww, so upon whose Religion would you happen to be?’ He-asws said: ‘So Rasool-Allah-saww had not spoken to him, until (immediately) he died’.[116]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ لِي يَا يُونُسُ لَا تَحْلِفْ بِالْبَرَاءَةِ مِنَّا فَإِنَّهُ مَنْ حَلَفَ بِالْبَرَاءَةِ مِنَّا صَادِقاً أَوْ كَاذِباً فَقَدْ بَرِئَ مِنَّا .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Yunus Bin Zabyan who said,
‘He-asws said to me: ‘O Yunus! Do not swear an oath with the disavowing (giving up/rejecting) from us-asws, for the one who swear with the disavowing from us-asws, truly or falsely, so he is disavowed (rejected) from us-asws’.[117]
باب وُجُوهِ الْأَيْمَانِ
Chapter 6 – Aspects of the oaths
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْأَيْمَانُ ثَلَاثٌ يَمِينٌ لَيْسَ فِيهَا كَفَّارَةٌ وَ يَمِينٌ فِيهَا كَفَّارَةٌ وَ يَمِينٌ غَمُوسٌ تُوجِبُ النَّارَ فَالْيَمِينُ الَّتِي لَيْسَ فِيهَا كَفَّارَةٌ الرَّجُلُ يَحْلِفُ بِاللَّهِ عَلَى بَابِ بِرٍّ أَنْ لَا يَفْعَلَهُ فَكَفَّارَتُهُ أَنْ يَفْعَلَهُ وَ الْيَمِينُ الَّتِي تَجِبُ فِيهَا الْكَفَّارَةُ الرَّجُلُ يَحْلِفُ عَلَى بَابِ مَعْصِيَةٍ أَنْ لَا يَفْعَلَهُ فَيَفْعَلُهُ فَتَجِبُ عَلَيْهِ الْكَفَّارَةُ وَ الْيَمِينُ الْغَمُوسُ الَّتِي تُوجِبُ النَّارَ الرَّجُلُ يَحْلِفُ عَلَى حَقِّ امْرِئٍ مُسْلِمٍ عَلَى حَبْسِ مَالِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from one of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘The oaths are three – and oath for which there is no expiation in it, and an oath in which there is an expiation, and a calamitous (false) oath Obligating the Fire. So the oath in which there is no expiation, is the man swearing by Allah-azwj upon the door of righteousness that he did not do it. So his expiation is that he does it; and the oath in which the expiation is Obligated, is the man swearing upon the door of disobedience that he did not do it. So the expiation is Obligated upon him; and the calamitous (false) oath which Obligates the Fire, is the man swearing upon a right of a Muslim person, to withhold his wealth’.[118]
باب مَا لَا يَلْزَمُ مِنَ الْأَيْمَانِ وَ النُّذُورِ
Chapter 7 – What does not necessitate, from the oaths and the vows
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَا يَمِينَ لِلْوَلَدِ مَعَ وَالِدِهِ وَ لَا لِلْمَرْأَةِ مَعَ زَوْجِهَا وَ لَا لِلْمَمْلُوكِ مَعَ سَيِّدِهِ .
A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ib Al Qaddah,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no oath for the son with his father, nor for a woman her husband, nor for the owned slave with his master’.[119]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا يَجُوزُ يَمِينٌ فِي تَحْلِيلِ حَرَامٍ وَ لَا تَحْرِيمِ حَلَالٍ وَ لَا قَطِيعَةِ رَحِمٍ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘The swearing of an oath is not allowed regarding the permitting of a Prohibition, nor for the prohibiting of a Permissible, nor for cutting off of a relationship’.[120]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَجُوزُ يَمِينٌ فِي تَحْلِيلِ حَرَامٍ وَ لَا تَحْرِيمِ حَلَالٍ وَ لَا قَطِيعَةِ رَحِمٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Khalid Bin Jareer, from Abu Al Rabie Al Shamy,
(It has been narrated) from Abu Abdullah-asws having said: ‘An oath is not allowed regarding the permission of a Prophibition, nor for prohibiting of a Permissible, nor for cutting-off of a relationship’.[121]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ حَلَفَ فِي قَطِيعَةِ رَحِمٍ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا نَذْرَ فِي مَعْصِيَةٍ وَ لَا يَمِينَ فِي قَطِيعَةِ رَحِمٍ
Ahmad Bin Muhammad, from Ismail Bin Sa’ad Al Ashary,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws, said, ‘I asked him-asws about a man who swore regarding the cutting-off of a relationship, so he-asws said: ‘Rasool-Allah-saww said: ‘There is neither a vow regarding a disobedience, nor an oath regarding cutting-off of a relationship’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ أَحْلَفَهُ السُّلْطَانُ بِالطَّلَاقِ وَ غَيْرِ ذَلِكَ فَحَلَفَ قَالَ لَا جُنَاحَ عَلَيْهِ
He (the narrator) said, ‘And I asked him-asws about a man whom the Sultan (ruling authority) made to swear regarding a divorce and other than that, so he swore. He-asws said: ‘There is no crime upon him’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ يَخَافُ عَلَى مَالِهِ مِنَ السُّلْطَانِ فَيَحْلِفُ لِيَنْجُوَ بِهِ مِنْهُ قَالَ لَا جُنَاحَ عَلَيْهِ
And I asked him-asws about a man who fears upon his wealth from the Sultan (ruling authority), so he swears in order to save by it, from him. He-asws said: ‘There is no crime upon him’.
وَ سَأَلْتُهُ هَلْ يَحْلِفُ الرَّجُلُ عَلَى مَالِ أَخِيهِ كَمَا عَلَى مَالِهِ قَالَ نَعَمْ .
And I asked him-asws, ‘Should the man swear an oath upon the wealth of his brother just as he does upon his own wealth?’ He-asws said: ‘Yes’.[122]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَمْرِو بْنِ الْبَرَاءِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَسْمَعُ عَنْ رَجُلٍ جَعَلَ عَلَيْهِ الْمَشْيَ إِلَى بَيْتِ اللَّهِ وَ الْهَدْيَ قَالَ وَ حَلَفَ بِكُلِّ يَمِينٍ غَلِيظٍ أَلَّا أُكَلِّمَ أَبِي أَبَداً وَ لَا أَشْهَدَ لَهُ خَيْراً وَ لَا يَأْكُلَ مَعِي عَلَى الْخِوَانِ أَبَداً وَ لَا يَأْوِيَنِي وَ إِيَّاهُ سَقْفُ بَيْتٍ أَبَداً قَالَ ثُمَّ سَكَتَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ بَقِيَ شَيْءٌ قَالَ لَا جُعِلْتُ فِدَاكَ قَالَ كُلُّ قَطِيعَةِ رَحِمٍ فَلَيْسَ بِشَيْءٍ .
Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Amro Bin Al Bara’a who said,
‘Abu Abdullah-asws was asked, and I was listening, about a man who made upon himself to walk to the House of Allah-azwj and the sacrifice’. He (the narrator) said, ‘And he swore with every harsh oath, ‘I shall not speak to my father, ever, nor shall I testify for him goodly, nor shall he eat with me upon the table, ever, nor will I and him share the roof of a house, ever’. Then he was quiet. So Abu Abdullah-asws said: ‘Does there remain anything?’ He said, ‘No, may I be sacrificed for you-asws’. He-asws said: ‘Every cutting-off of a relationship, so it is not with anything’.[123]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَمِينَ لِوَلَدٍ مَعَ وَالِدِهِ وَ لَا لِمَمْلُوكٍ مَعَ مَوْلَاهُ وَ لَا لِلْمَرْأَةِ مَعَ زَوْجِهَا وَ لَا نَذْرَ فِي مَعْصِيَةٍ وَ لَا يَمِينَ فِي قَطِيعَةِ رَحِمٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Hazim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There is no swearing of an oath for a son with his father, nor for an owned slave with his master, nor for the woman with her husband, nor a vow with regard to a disobedience, nor an oath regarding cutting-off of a relationship’.[124]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ جَعَلَ عَلَيْهِ أَيْمَاناً أَنْ يَمْشِيَ إِلَى الْكَعْبَةِ أَوْ صَدَقَةً أَوْ عِتْقاً أَوْ نَذْراً أَوْ هَدْياً إِنْ هُوَ كَلَّمَ أَبَاهُ أَوْ أُمَّهُ أَوْ أَخَاهُ أَوْ ذَا رَحِمٍ أَوْ قَطْعَ قَرَابَةٍ أَوْ مَأْثَمٍ فِيهِ يُقِيمُ عَلَيْهِ أَوْ أَمْرٍ لَا يَصْلُحُ لَهُ فِعْلُهُ فَقَالَ كِتَابُ اللَّهِ قَبْلَ الْيَمِينِ وَ لَا يَمِينَ فِي مَعْصِيَةٍ .
A number of our companions, from Ahmad Bin Muhammad, from usman Bin Isa, from Sama’at Bin Mahran who said,
‘I asked Abu Abdullah-asws about a man who made up to himself an oath that he would walk to the Kaaba, or give charity, or freeing a slave, or a vow, or a gift, or an offering if he were to speak to his father, or his mother, or his brother, or a relative, or cutting off a relationship from his relative, or a transgression in which he is steadfast upon, or a matter which is not correct for him, so he does it’. So he-asws said: ‘The Book of Allah-azwj is before the oath, and there is no swearing of an oath with regards to a disobedience’.[125]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّ امْرَأَةً مِنْ آلِ الْمُخْتَارِ حَلَفَتْ عَلَى أُخْتِهَا أَوْ ذَاتِ قَرَابَةٍ لَهَا فَقَالَتْ ادْنِي يَا فُلَانَةُ فَكُلِي مَعِي فَقَالَتْ لَا فَحَلَفَتْ وَ جَعَلَتْ عَلَيْهَا الْمَشْيَ إِلَى بَيْتِ اللَّهِ وَ عِتْقَ مَا تَمْلِكُ وَ أَلَّا يُظِلَّهَا وَ إِيَّاهَا سَقْفُ بَيْتٍ وَ لَا تَأْكُلَ مَعَهَا عَلَى خِوَانٍ أَبَداً فَقَالَتِ الْأُخْرَى مِثْلَ ذَلِكَ
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from safwan, from Al A’ala, from Muhammad Bin Muslim,
‘A woman from the progeny of Al-Mukhtar swore an oath upon her sister or a relative of hers, so she said, ‘Come closer and eat with me’. So she said, ‘No’. So she swore and made it upon herself the walking to the House of Allah-azwj, and free what she owned (slaves), and she would never shade herself and her under the roof of one house, nor eat with her upon a table, ever’. So the other one said similar to that.
فَحَمَلَ عُمَرُ بْنُ حَنْظَلَةَ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) مَقَالَتَهُمَا فَقَالَ أَنَا قَاضٍ فِي ذَا قُلْ لَهَا فَلْتَأْكُلْ وَ لْيُظِلَّهَا وَ إِيَّاهَا سَقْفُ بَيْتٍ وَ لَا تَمْشِيَ وَ لَا تُعْتِقَ وَ لْتَتَّقِ اللَّهَ رَبَّهَا وَ لَا تَعُدْ إِلَى ذَلِكَ فَإِنَّ هَذَا مِنْ خُطُوَاتِ الشَّيْطَانِ .
So Umar Bin Hazala carried both their speeches to Abu Ja’far-asws. So he-asws said: ‘I-asws shall judge regarding that. Say to her, ‘Let her eat, and let her be shaded, and her under the roof of one house, and neither to walk (to the Kaaba), nor free a slave, and let her fear Allah-azwj her Lord-azwj, and not to exceed to that, for this is from the footsteps of the Satan-la’.[126]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مَعْمَرِ بْنِ عُمَرَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقُولُ عَلَيَّ نَذْرٌ وَ لَمْ يُسَمِّ شَيْئاً قَالَ لَيْسَ بِشَيْءٍ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Sa’alba Bin Maymoun, from Ma’mar Bin Umar who said,
‘I asked Abu Abdullah-asws about the man saying, ‘Upon me is a vow’, and he did not specify anything. He-asws said; ‘It is not with anything’.[127]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ جَعَلَ لِلَّهِ عَلَيْهِ نَذْراً وَ لَمْ يُسَمِّهِ قَالَ إِنْ سَمَّى فَهُوَ الَّذِي سَمَّى وَ إِنْ لَمْ يُسَمِّ فَلَيْسَ عَلَيْهِ شَيْءٌ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding a man who made upon himself a vow for the Sake of Allah-azwj, and did not specify it. He-asws said: ‘If he had specified it, so it would be that which is specified, and if he did not specify it, so there is nothing upon him’.[128]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنْ رَجُلٍ قَالَ لِلَّهِ عَلَيَّ الْمَشْيُ إِلَى الْكَعْبَةِ إِنِ اشْتَرَيْتُ لِأَهْلِي شَيْئاً بِنَسِيئَةٍ فَقَالَ أَ يَشُقُّ ذَلِكَ عَلَيْهِمْ قَالَ نَعَمْ يَشُقُّ عَلَيْهِمْ أَنْ لَا يَأْخُذَ لَهُمْ شَيْئاً بِنَسِيئَةٍ قَالَ فَلْيَأْخُذْ لَهُمْ بِنَسِيئَةٍ وَ لَيْسَ عَلَيْهِ شَيْءٌ .
Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,
‘I asked Abu Ibrahim-asws (7th Imam-asws) about a man who said, ‘For the Sake of Allah-azwj, upon me is the walking to the Kaaba if I can buy something on credit for my family’. So he-asws said: ‘Is that suffering upon them?’ He said, ‘Yes, that is suffering upon them if he cannot take something for them on credit’. He-asws said: ‘So let him take it for them on credit, and there is nothing upon him’.[129]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ حَلَفَ بِيَمِينٍ أَنْ لَا يَتَكَلَّمَ ذَا قَرَابَةٍ لَهُ قَالَ لَيْسَ بِشَيْءٍ فَلْيُكَلِّمِ الَّذِي حَلَفَ عَلَيْهِ وَ قَالَ كُلُّ يَمِينٍ لَا يُرَادُ بِهَا وَجْهُ اللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ بِشَيْءٍ فِي طَلَاقٍ أَوْ عِتْقٍ
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 a man who swore an oath that he would not speak to the relatives of his’. He-asws said: ‘It is not with anything. So let him speak to the ones he had sworn against’. And he-asws said: ‘Every oath, not intending by it the Face of Allah-azwj Mighty and Majestic, so it is not with anything, regarding a divorce, or freeing a slave’.
قَالَ وَ سَأَلْتُهُ عَنِ امْرَأَةٍ جَعَلَتْ مَالَهَا هَدْياً لِبَيْتِ اللَّهِ إِنْ أَعَارَتْ مَتَاعَهَا لِفُلَانَةَ وَ فُلَانَةَ فَأَعَارَ بَعْضُ أَهْلِهَا بِغَيْرِ أَمْرِهَا قَالَ لَيْسَ عَلَيْهَا هَدْيٌ إِنَّمَا الْهَدْيُ مَا جُعِلَ لِلَّهِ هَدْياً لِلْكَعْبَةِ فَذَلِكَ الَّذِي يُوفَى بِهِ إِذَا جُعِلَ لِلَّهِ وَ مَا كَانَ مِنْ أَشْبَاهِ هَذَا فَلَيْسَ بِشَيْءٍ وَ لَا هَدْيَ لَا يُذْكَرُ فِيهِ اللَّهُ عَزَّ وَ جَلَّ
He (the narrator) said, ‘And I asked him-asws about a woman who made her wealth to be a gift for the House of Allah-azwj, if she lends her belongings to so and so, and so and so, so some of her family lend these without her instructions. He-asws said: ‘There is no sacrifice upon her. But rather, the sacrifice is what she made for the sake of Allah-azwj as a gift for the Kaaba. So that is what needs to be fulfilled with, when it is made for the Sake of Allah-azwj; and whatever was resembling from this, so is not with anything, nor a sacrifice not mentioning Allah-azwj Mighty and Majestic in it’.
وَ سُئِلَ عَنِ الرَّجُلِ يَقُولُ عَلَيَّ أَلْفُ بَدَنَةٍ وَ هُوَ مُحْرِمٌ بِأَلْفِ حَجَّةٍ قَالَ ذَلِكَ مِنْ خُطُوَاتِ الشَّيْطَانِ
And I asked him-asws about the man saying, ‘Upon me are a thousand camels’, and he is in Ihraam, ‘along with a thousand Hajj’. He-asws said: ‘That is from the footsteps of Satan-la’.
وَ عَنِ الرَّجُلِ يَقُولُ وَ هُوَ مُحْرِمٌ بِحَجَّةٍ قَالَ لَيْسَ بِشَيْءٍ أَوْ يَقُولُ أَنَا أُهْدِي هَذَا الطَّعَامَ قَالَ لَيْسَ بِشَيْءٍ إِنَّ الطَّعَامَ لَا يُهْدَى أَوْ يَقُولُ الْجَزُورُ بَعْدَ مَا نُحِرَتْ هُوَ يُهْدِي بِهَا لِبَيْتِ اللَّهِ قَالَ إِنَّمَا تُهْدَى الْبُدْنُ وَ هُنَّ أَحْيَاءٌ وَ لَيْسَ تُهْدَى حِينَ صَارَتْ لَحْماً .
And about the man who is saying, and he is in Ihraam with the Hajj?’ He-asws said: ‘It is not with anything’. (I said), ‘Or he is saying, ‘I hereby gift this food?’ He-asws: ‘It is not with anything. The food cannot be a sacrifice’. (I said), ‘Or is saying, ‘The camels, after having been slaughtered, it is to be gifted with for the House of Allah-azwj’. He-asws said: ‘But rather, the camel is sacrificed when these are alive, and it is not gifted when it becomes meat’.[130]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ يَمِينٍ لَا يُرَادُ بِهَا وَجْهُ اللَّهِ تَعَالَى فِي طَلَاقٍ أَوْ عِتْقٍ فَلَيْسَ بِشَيْءٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Safwan, from Ibn Muskan, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Every oath not intended for the Sake of Allah-azwj the High, regarding a divorce or freeing a slave, so it is not with anything’.[131]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَحْلِفُ بِالْأَيْمَانِ الْمُغَلَّظَةِ أَنْ لَا يَشْتَرِيَ لِأَهْلِهِ شَيْئاً قَالَ فَلْيَشْتَرِ لَهُمْ وَ لَيْسَ عَلَيْهِ شَيْءٌ فِي يَمِينِهِ .
Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said to him-asws, ‘The man swears with the severe oath, if he were not to buy something for his family’. He-asws said: ‘So let him buy for them, and there is nothing upon him with regards to his oath’.[132]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الصَّبَّاحِ قَالَ وَ اللَّهِ لَقَدْ قَالَ لِي جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام ) إِنَّ اللَّهَ عَلَّمَ نَبِيَّهُ التَّنْزِيلَ وَ التَّأْوِيلَ فَعَلَّمَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِيّاً ( عليه السلام ) قَالَ وَ عَلَّمَنَا وَ اللَّهِ ثُمَّ قَالَ مَا صَنَعْتُمْ مِنْ شَيْءٍ أَوْ حَلَفْتُمْ عَلَيْهِ مِنْ يَمِينٍ فِي تَقِيَّةٍ فَأَنْتُمْ مِنْهُ فِي سَعَةٍ .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Abu Al Sabbah who said,
‘By Allah-azwj! Ja’far-asws Bin Muhammad-asws had said to me: ‘Allah-azwj Taught His-azwj Prophet-saww the Revelation and the interpretation. So Rasool-Allah-saww taught Ali-asws. By Allah-azwj he-asws taught us-asws’. Then he-asws said: ‘What you all do from something, or oaths are sworn against you during dissimulation, so you are in a leeway from it’.[133]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَمِينَ فِي غَضَبٍ وَ لَا فِي قَطِيعَةِ رَحِمٍ وَ لَا فِي جَبْرٍ وَ لَا فِي إِكْرَاهٍ قَالَ قُلْتُ أَصْلَحَكَ اللَّهُ فَمَا فَرْقٌ بَيْنَ الْإِكْرَاهِ وَ الْجَبْرِ قَالَ الْجَبْرُ مِنَ السُّلْطَانِ وَ يَكُونُ الْإِكْرَاهُ مِنَ الزَّوْجَةِ وَ الْأُمِّ وَ الْأَبِ وَ لَيْسَ ذَلِكَ بِشَيْءٍ .
Muhammad Bin yahya, from Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘There is no swearing of an oath during anger, nor regarding cutting-off of a relationship, nor under compulsion, nor during coercion (force)’. I said, ‘May Allah-azwj Keep you-asws well! So what is the difference between the coercion and the compulsion?’ He-asws said: ‘The compulsion is from the Sultan (ruling authority), and the coercion happens to be from the wife, and the mother, and the father, and that is not with anything’.[134]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَا يَمِينَ فِي غَضَبٍ وَ لَا فِي قَطِيعَةِ رَحِمٍ وَ لَا فِي إِجْبَارٍ وَ لَا فِي إِكْرَاهٍ قُلْتُ أَصْلَحَكَ اللَّهُ فَمَا الْفَرْقُ بَيْنَ الْإِكْرَاهِ وَ الْإِجْبَارِ قَالَ الْإِجْبَارُ مِنَ السُّلْطَانِ وَ يَكُونُ الْإِكْرَاهُ مِنَ الزَّوْجَةِ وَ الْأُمِّ وَ الْأَبِ وَ لَيْسَ ذَلِكَ بِشَيْءٍ .
Ali Bin Ibrahim, from Muhammad Bin Ali, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no swearing of an oath during angers, nor regarding cutting off of a relationship, nor during compulsion, nor during coercion’. I said, ‘May Allah-azwj Keep you-asws well! So what is the difference between the coercion and the compulsion?’ He-asws said: ‘The compulsion is from the Sultan (ruling authority), and the coercions happens from the wife, and the mother, and the father, and that is not with anything’.[135]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ( عليه السلام ) إِنِّي كُنْتُ اشْتَرَيْتُ جَارِيَةً سِرّاً مِنِ امْرَأَتِي وَ إِنَّهُ بَلَغَهَا ذَلِكَ فَخَرَجَتْ مِنْ مَنْزِلِي وَ أَبَتْ أَنْ تَرْجِعَ إِلَى مَنْزِلِي فَأَتَيْتُهَا فِي مَنْزِلِ أَهْلِهَا فَقُلْتُ لَهَا إِنَّ الَّذِي بَلَغَكِ بَاطِلٌ وَ إِنَّ الَّذِي أَتَاكِ بِهَذَا عَدُوٌّ لَكِ أَرَادَ أَنْ يَسْتَفِزَّكِ فَقَالَتْ لَا وَ اللَّهِ لَا يَكُونُ بَيْنِي وَ بَيْنَكَ خَيْرٌ أَبَداً حَتَّى تَحْلِفَ لِي بِعِتْقِ كُلِّ جَارِيَةٍ لَكَ وَ بِصَدَقَةِ مَالِكَ إِنْ كُنْتَ اشْتَرَيْتَ جَارِيَةً وَ هِيَ فِي مِلْكِكَ الْيَوْمَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Sa’ad Bin Abu Khalaf who said,
‘I said to Abu Al-Hassan Musa-asws, ‘I had bought a slave girl secretly from my wife, and that reached her. So he went out from my house and refuses to come back to my house. So I went to her in the house of her family, so I said to her, ‘That which has reached you is false, and those who came to you with this are your enemies intending to cause separation for you’. So she said, ‘By Allah-azwj! There is never going to be goodness between me and you, ever until you swear an oath with the freeing of every slave girl of your, and with the giving of your wealth in charity, if you have bought a slave girl and she in your possession today’.
فَحَلَفْتُ لَهَا بِذَلِكَ وَ أَعَادَتِ الْيَمِينَ وَ قَالَتْ لِي فَقُلْ كُلُّ جَارِيَةٍ لِيَ السَّاعَةَ فَهِيَ حُرَّةٌ فَقُلْتُ لَهَا كُلُّ جَارِيَةٍ لِيَ السَّاعَةَ فَهِيَ حُرَّةٌ وَ قَدِ اعْتَزَلْتُ جَارِيَتِي وَ هَمَمْتُ أَنْ أُعْتِقَهَا وَ أَتَزَوَّجَهَا لِهَوَايَ فِيهَا فَقَالَ لَيْسَ عَلَيْكَ فِيمَا أَحْلَفَتْكَ عَلَيْهِ شَيْءٌ وَ اعْلَمْ أَنَّهُ لَا يَجُوزُ عِتْقٌ وَ لَا صَدَقَةٌ إِلَّا مَا أُرِيدَ بِهِ وَجْهُ اللَّهِ وَ ثَوَابُهُ .
So I swore an oath for her with that, and made me repeat the oath and said to me, ‘So say, ‘Every slave girl of mine at the moment, so she is hereby free’. So I said if to her, ‘Every slave girl of mine at the moment, so she is hereby free’. So I relinquished my slave girl and had thought that I would free her and marry her for my desire with regards to her’. So he-asws said: ‘There is nothing upon you with regards to what you have sworn upon, and know that it is not allowed, neither the freeing of a slave nor charity until what is intended by it is the Face of Allah-azwj and His-azwj Reward’.[136]
باب فِي اللَّغْوِ
Chapter 8 – Regarding the vain talk
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا يُؤاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمانِكُمْ قَالَ اللَّغْوُ قَوْلُ الرَّجُلِ لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ وَ لَا يَعْقِدُ عَلَى شَيْءٍ .
Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying regarding the Words of Allah-azwj Mighty and Majestic [2:225] Allah will not Seize you for what is vain in your oaths: ‘The vain is the speech of the man, ‘No, by Allah-azwj’, and ‘Yes, by Allah-azwj’, and it is not binding upon anything’.[137]
باب مَنْ حَلَفَ عَلَى يَمِينٍ فَرَأَى خَيْراً مِنْهَا
Chapter 9 – The one who swear an oath, so he sees (something) better than it
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا حَلَفَ الرَّجُلُ عَلَى شَيْءٍ وَ الَّذِي حَلَفَ عَلَيْهِ إِتْيَانُهُ خَيْرٌ مِنْ تَرْكِهِ فَلْيَأْتِ الَّذِي هُوَ خَيْرٌ وَ لَا كَفَّارَةَ عَلَيْهِ وَ إِنَّمَا ذَلِكَ مِنْ خُطُوَاتِ الشَّيْطَانِ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban Bin Usman, from Abd Al Rahman Bin Abu Abdullah,
Abu Abdullah-asws has said; ‘When the man swears an oath upon something, and that which has been sworn upon, doing it is better than leaving it, so let him do that which is better, and there would be no expiation upon him. But rather, that is from the footsteps of the Satan-la’.[138]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ حَلَفَ عَلَى يَمِينٍ فَرَأَى غَيْرَهَا خَيْراً مِنْهَا فَأَتَى ذَلِكَ فَهُوَ كَفَّارَةُ يَمِينِهِ وَ لَهُ حَسَنَةٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from the one who reported it,
Abu Abdullah-asws has said: ‘The one who swears an oath, so he sees other than it being better than it, so he does that, so it would be an expiation for his oath, and for him would be a Reward’.[139]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَحْلِفُ عَلَى الْيَمِينِ فَيَرَى أَنَّ تَرْكَهَا أَفْضَلُ وَ إِنْ لَمْ يَتْرُكْهَا خَشِيَ أَنْ يَأْثَمَ أَ يَتْرُكُهَا فَقَالَ أَ مَا سَمِعْتَ قَوْلَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِذَا رَأَيْتَ خَيْراً مِنْ يَمِينِكَ فَدَعْهَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Noman, from Saeed Al A’raj who said,
‘I asked Abu Abdullah-asws about the man who swore an oath, so he saw that leaving it is better, and if he were not to leave it, he fears that he would be sinning. Should he leave it?’ So he-asws said: ‘Have you not heard the words of Rasool-Allah-saww: ‘Whenever you see (something) better than what you oathed for, so leave it’?’.[140]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ حَلَفَ عَلَى يَمِينٍ فَرَأَى مَا هُوَ خَيْرٌ مِنْهَا فَلْيَأْتِ الَّذِي هُوَ خَيْرٌ وَ لَهُ حَسَنَةٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from one of our companions,
Abu Abdullah-asws has said: ‘The one who swears an oath, so he sees what is better than it, so let him do that which is better, and for him would be a Reward’.[141]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَحْلِفُ عَلَى الْيَمِينِ فَيَرَى أَنَّ تَرْكَهَا أَفْضَلُ وَ إِنْ لَمْ يَتْرُكْهَا خَشِيَ أَنْ يَأْثَمَ أَ يَتْرُكُهَا فَقَالَ أَ مَا سَمِعْتَ قَوْلَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِذَا رَأَيْتَ خَيْراً مِنْ يَمِينِكَ فَدَعْهَا .
Ali Bin Ibrahim, from his father, from Ali Bin Al Noman, from Saeed Al A’raj who said,
‘I asked Abu Abdullah-asws about the man who swore an oath, so he saw that leaving it is better, and if he were not to leave it, he feared that he might be sinning. Should he leave it?’ So he-asws said: ‘Have you not heard the words of Rasool-Allah-saww: ‘When you see better than what you had oathed for, so leave it’?’[142]
باب النِّيَّةِ فِي الْيَمِينِ
Chapter 10 – The intention in the swearing of the oath
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ سُئِلَ عَمَّا يَجُوزُ وَ عَمَّا لَا يَجُوزُ مِنَ النِّيَّةِ عَلَى الْإِضْمَارِ فِي الْيَمِينِ فَقَالَ قَدْ يَجُوزُ فِي مَوْضِعٍ وَ لَا يَجُوزُ فِي آخَرَ فَأَمَّا مَا يَجُوزُ فَإِذَا كَانَ مَظْلُوماً فَمَا حَلَفَ بِهِ وَ نَوَى الْيَمِينَ فَعَلَى نِيَّتِهِ وَ أَمَّا إِذَا كَانَ ظَالِماً فَالْيَمِينُ عَلَى نِيَّةِ الْمَظْلُومِ .
Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘I heard Abu Abdullah-asws saying, and he-asws had been asked about what is allowed and about what is not allowed from the intention on the conscience regarding the oath, so he-asws said: ‘It is allowed in one place and it is not allowed in another. So as for what is allowed, so when one was oppressed, so whatever one swears with and the core of the oath, so it is upon his intention; and when there was an oppressor, so the oath would be upon the intention of the oppressed’.[143]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ حَلَفَ وَ ضَمِيرُهُ عَلَى غَيْرِ مَا حَلَفَ قَالَ الْيَمِينُ عَلَى الضَّمِيرِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ismail Bin Saeed Al Ashary,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws, said, ‘I asked him-asws about a man who swore and oath and his conscience was upon other than what he had sworn. He-asws said: ‘The oath is upon the conscience’.[144]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ يَحْلِفُ وَ ضَمِيرُهُ عَلَى غَيْرِ مَا حَلَفَ عَلَيْهِ قَالَ الْيَمِينُ عَلَى الضَّمِيرِ .
Ali Bin Ibrahim, from his father, from Safwan Bin Yahya who said,
‘I asked Abu Al-Hassan-asws about the man who swore, and his conscience was upon other than what he had sworn upon. He-asws said: ‘The oath is upon the conscience’.[145]
باب أَنَّهُ لَا يَحْلِفُ الرَّجُلُ إِلَّا عَلَى عِلْمِهِ
Chapter 11 – The man must not swear an oath except upon what is in his knowledge
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَحْلِفُ الرَّجُلُ إِلَّا عَلَى عِلْمِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The man must not swear an oath except based upon his knowledge’.[146]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ خَالِدِ بْنِ أَيْمَنَ الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُسْتَحْلَفُ الرَّجُلُ إِلَّا عَلَى عِلْمِهِ .
Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Khalid Bin Ayman Al Hannat, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The man must not be made to swear except what is based upon his knowledge’.[147]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَحْلِفُ الرَّجُلُ إِلَّا عَلَى عِلْمِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The man must not swear except based upon his knowledge’.[148]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُسْتَحْلَفُ الرَّجُلُ إِلَّا عَلَى عِلْمِهِ وَ لَا يَقَعُ الْيَمِينُ إِلَّا عَلَى الْعِلْمِ اسْتُحْلِفَ أَوْ لَمْ يُسْتَحْلَفْ .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, fro one of his companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘The man must not be made to swear except based upon his knowledge, and the oath would not take place except upon the knowledge, whether he has been made to swear or not made to swear’.[149]
باب الْيَمِينِ الَّتِي تَلْزَمُ صَاحِبَهَا الْكَفَّارَةُ
Chapter 12 – The oath which necessitates the expiation upon its swearer
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلُّ يَمِينٍ حَلَفْتَ عَلَيْهَا لَكَ فِيهَا مَنْفَعَةٌ فِي أَمْرِ دِينٍ أَوْ دُنْيَا فَلَا شَيْءَ عَلَيْكَ فِيهَا وَ إِنَّمَا تَقَعُ عَلَيْكَ الْكَفَّارَةُ فِيمَا حَلَفْتَ عَلَيْهِ فِيمَا لِلَّهِ مَعْصِيَةٌ أَنْ لَا تَفْعَلَهُ ثُمَّ تَفْعَلُهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Ibn Fazzal, from Ibn Bukeyr, from Zurara,
Abu Ja’far-asws has said: ‘Every oath sword upon for you in which there is benefit for you regarding a matter of Religion or world, so there is nothing upon you with regards to it. But rather, the expiation falls upon you regarding what you have sword upon regarding what is disobedience to Allah-azwj, if you do not do it, then you (end up) doing it’.[150]
عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَيْسَ كُلُّ يَمِينٍ فِيهَا كَفَّارَةٌ أَمَّا مَا كَانَ مِنْهَا مِمَّا أَوْجَبَ اللَّهُ عَلَيْكَ أَنْ تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ فَفَعَلْتَ فَلَيْسَ عَلَيْكَ فِيهَا الْكَفَّارَةُ وَ أَمَّا مَا لَمْ يَكُنْ مِمَّا أَوْجَبَ اللَّهُ عَلَيْكَ أَنْ تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ فَفَعَلْتَهُ فَإِنَّ عَلَيْكَ فِيهِ الْكَفَّارَةَ .
From him, from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj who said,
‘I heard Abu Abdullah-asws saying: ‘There is not any expiation in every oath. But whatever was Obligated from what Allah-azwj upon you to do, so you swear that you will not do it, (and then) you do it, so there is no expiation upon you regarding it; and as for what does not happen to be from what Allah-azwj Obligated upon you to do, so you swear that you would not do it, then you do it, so upon you is the expiation regarding it’.[151]
عَنْهُ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ الْفُضَيْلِ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ حُمْرَانَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْيَمِينُ الَّتِي تَلْزَمُنِي فِيهَا الْكَفَّارَةُ فَقَالَا مَا حَلَفْتَ عَلَيْهِ مِمَّا لِلَّهِ فِيهِ طَاعَةٌ أَنْ تَفْعَلَهُ فَلَمْ تَفْعَلْهُ فَعَلَيْكَ فِيهِ الْكَفَّارَةُ وَ مَا حَلَفْتَ عَلَيْهِ مِمَّا لِلَّهِ فِيهِ الْمَعْصِيَةُ فَكَفَّارَتُهُ تَرْكُهُ وَ مَا لَمْ يَكُنْ فِيهِ مَعْصِيَةٌ وَ لَا طَاعَةٌ فَلَيْسَ هُوَ بِشَيْءٍ .
From him, from Sa’ad Bin Sa’ad, from Muhammad Bin Al Qasim Bin Al Fazl, from Hamza Bin Humran, from Dawood Bin Farqad, from Humran who said,
‘I said to Abu Ja’far-asws and Abu Abdullah-asws, ‘The oath which necessitates the expiation upon me’. So they both said: ‘Whatever you have sworn upon (if it is) from what is obedience for Allah-azwj therein if you were to do it, so you do not do it, then upon you is the expiation with regards to it; and whatever you swear upon (if it is) from what is the disobedience for Allah-azwj therein, so its expiation is that you leave it; and whatever does not happen to have in it a disobedience, nor an obedience, so it is not with anything’.[152]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَمَّا يُكَفَّرُ مِنَ الْأَيْمَانِ فَقَالَ مَا كَانَ عَلَيْكَ أَنْ تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ فَفَعَلْتَهُ فَلَيْسَ عَلَيْكَ شَيْءٌ إِذَا فَعَلْتَهُ وَ مَا لَمْ يَكُنْ عَلَيْكَ وَاجِباً أَنْ تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ ثُمَّ فَعَلْتَهُ فَعَلَيْكَ الْكَفَّارَةُ .
Ali Bin Ibrahim, from hi sfather, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara,
(It has been narrated) from one of the two (5th or 6th Imam-asws), said, ‘I asked him-asws about what would (necessitate) an expiation from the oaths. So he-asws said: ‘Whatever (was Obligatory) upon you to do it, so you swear that you would not do it, then you do it, so there is nothing upon you when you do it; and whatever does not happen to be Obligatory upon you to do it, so you swear that you would not be doing it, then you do it, so upon you is the expiation’.[153]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ ابْنِ مُسْكَانَ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ شَيْءٍ الَّذِي فِيهِ الْكَفَّارَةُ مِنَ الْأَيْمَانِ فَقَالَ مَا حَلَفْتَ عَلَيْهِ مِمَّا فِيهِ الْبِرُّ فَعَلَيْهِ الْكَفَّارَةُ إِذَا لَمْ تَفِ بِهِ وَ مَا حَلَفْتَ عَلَيْهِ مِمَّا فِيهِ الْمَعْصِيَةُ فَلَيْسَ عَلَيْكَ فِيهِ الْكَفَّارَةُ إِذَا رَجَعْتَ عَنْهُ وَ مَا كَانَ سِوَى ذَلِكَ مِمَّا لَيْسَ فِيهِ بِرٌّ وَ لَا مَعْصِيَةٌ فَلَيْسَ بِشَيْءٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Ibn Mukan, from Hamza Bin Humran, from Zurara who said,
‘I said to Abu Abdullah-asws, ‘which is the thing in which is the expiation, from the oaths?’ So he-asws said: ‘Whatever you swear upon from what is the righteousness therein, so upon is the expiation when you do not fulfill it; and whatever you swear upon from what is the disobedience therein, so there is not expiation upon you regarding it when you were to retract from it; and whatever was besides that from what therein is neither a righteousness nor a disobedience, so it is not with anything’.[154]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُقْسِمُ عَلَى الرَّجُلِ فِي الطَّعَامِ لِيَأْكُلَ فَلَمْ يَطْعَمْ هَلْ عَلَيْهِ فِي ذَلِكَ الْكَفَّارَةُ وَ مَا الْيَمِينُ الَّتِي تَجِبُ فِيهَا الْكَفَّارَةُ فَقَالَ الْكَفَّارَةُ فِي الَّذِي يَحْلِفُ عَلَى الْمَتَاعِ أَنْ لَا يَبِيعَهُ وَ لَا يَشْتَرِيَهُ ثُمَّ يَبْدُو لَهُ فِيهِ فَيُكَفِّرُ عَنْ يَمِينِهِ وَ إِنْ حَلَفَ عَلَى شَيْءٍ وَ الَّذِي عَلَيْهِ إِتْيَانُهُ خَيْرٌ مِنْ تَرْكِهِ فَلْيَأْتِ الَّذِي هُوَ خَيْرٌ وَ لَا كَفَّارَةَ عَلَيْهِ إِنَّمَا ذَلِكَ مِنْ خُطُوَاتِ الشَّيْطَانِ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali 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 man who swore upon the man regarding the food to let him eat, but he did not feed him. Is there the expiation upon him regarding that? And what is the oath in which the expiation is Obligated?’ So he-asws said: ‘The expiation is in that which is sworn upon the chattels that he would not sell it, and not buy it, then he changes (his mind) regarding it, so he disbelieves in his oath; and if he swears upon something, and the doing of which is better than leaving it, so let him do that which is better, and there would be no expiation upon him. But rather, that is from the footsteps of the Satan-la’.[155]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْأَيْمَانِ وَ النُّذُورِ وَ الْيَمِينِ الَّتِي هِيَ لِلَّهِ طَاعَةٌ فَقَالَ مَا جَعَلَ لِلَّهِ فِي طَاعَةٍ فَلْيَقْضِهِ فَإِنْ جَعَلَ لِلَّهِ شَيْئاً مِنْ ذَلِكَ ثُمَّ لَمْ يَفْعَلْهُ فَلْيُكَفِّرْ يَمِينَهُ وَ أَمَّا مَا كَانَتْ يَمِينٌ فِي مَعْصِيَةٍ فَلَيْسَ بِشَيْءٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Faalat Bin Ayoub, from Al Qasim Bin Bureyd, from Muhammad Bin Muslim, who said,
‘I asked Abu Ja’far-asws about the oaths, and the vows, and the oath in which there is obedience for Allah-azwj. So he-asws said: ‘Whatever is made for the Sake of Allah-azwj in obedience, so let it be fulfilled. So if something from that is made for the Sake of Allah-azwj, then he does not do it, so his oath would have expiation; and but whatever oath was in disobedience, so it is not with anything’.[156]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلُّ يَمِينٍ حَلَفَ عَلَيْهَا أَنْ لَا يَفْعَلَهَا مِمَّا لَهُ فِيهِ مَنْفَعَةٌ فِي الدُّنْيَا وَ الْآخِرَةِ فَلَا كَفَّارَةَ عَلَيْهِ وَ إِنَّمَا الْكَفَّارَةُ فِي أَنْ يَحْلِفَ الرَّجُلُ وَ اللَّهِ لَا أَزْنِي وَ اللَّهِ لَا أَشْرَبُ الْخَمْرَ وَ اللَّهِ لَا أَسْرِقُ وَ اللَّهِ لَا أَخُونُ وَ أَشْبَاهِ هَذَا وَ لَا أَعْصِي ثُمَّ فَعَلَ فَعَلَيْهِ الْكَفَّارَةُ فِيهِ .
A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, both together from Ahmad Bin Muhammad Bin Abu Nasr, from Sa’alba, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Every oath one swears upon that he would not do it, from what for him therein is a benefit regarding the world and the Hereafter, so there is no expiation upon him. But rather, the expiation is in if the man swear, ‘By Allah-azwj I will not commit adultery!’ and ‘By Allah-azwj I will not drink the wine!’ and ‘By Allah-azwj I will not steal!’ and ‘By Allah-azwj I will not be treacherous’, and the likes of this, and ‘I will not disobey!, then he does it, so upon him is the expiation with regards to it’.[157]
أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَمَّا يُكَفَّرُ مِنَ الْأَيْمَانِ فَقَالَ مَا كَانَ عَلَيْكَ أَنْ تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ ثُمَّ فَعَلْتَهُ فَلَيْسَ عَلَيْكَ شَيْءٌ وَ مَا لَمْ يَكُنْ عَلَيْكَ وَاجِباً أَنْ تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ ثُمَّ فَعَلْتَهُ فَعَلَيْكَ الْكَفَّارَةُ .
Ahmad Bin Muhammad Bin Abu Nasr, from Jameel, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about what (necessitates) an expiation, from the oaths. So he-asws said: ‘Whatever was (Obligatory) upon you to do it, so you swear that you would not be doing it, then you do it, so there is nothing upon you; and whatever did not happen to be Obligatory upon you to do it, so you swear that you will not do it, then you do it, so upon you is the expiation’.[158]
أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ وَ حَدَّثَنَا عَمَّنْ ذَكَرَهُ عَنْ مَيْسَرَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْيَمِينُ الَّتِي تَجِبُ فِيهَا الْكَفَّارَةُ مَا كَانَ عَلَيْكَ أَنْ تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ فَفَعَلْتَهُ فَلَيْسَ عَلَيْكَ شَيْءٌ لِأَنَّ فِعْلَكَ طَاعَةٌ لِلَّهِ عَزَّ وَ جَلَّ وَ مَا كَانَ عَلَيْكَ أَنْ لَا تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ فَفَعَلْتَهُ فَعَلَيْكَ الْكَفَّارَةُ .
Ahmad Bin Muhammad Bin Abu Nasr, from Sa’alba, and from the one who narrated it, from Maysara who said,
‘Abu Abdullah-asws said: ‘The oath in which the expiation is Obligated, is that (on which) was (Obligatory) upon you that you do it, so you swear that you would not be doing it, so you do it, so there is nothing upon you, because your deed is in obedience to Allah-azwj Mighty and Majestic; and whatever was upon you that you do not do it, so you swear that you will not be doing it, so you do it, so upon you is the expiation’.[159]
باب الِاسْتِثْنَاءِ فِي الْيَمِينِ
Chapter 13 – The (saying of) ‘Allah-azwj Willing’ in the oaths
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي جَمِيلَةَ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُحَمَّدٍ الْحَلَبِيِّ وَ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ قَالَ إِذَا حَلَفَ الرَّجُلُ فَنَسِيَ أَنْ يَسْتَثْنِيَ فَلْيَسْتَثْنِ إِذَا ذَكَرَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Jameela Al Mufazzal Bin Salih, from Muhammad Al Halby, and Zurara, and Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws and Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [18:24] and remember your Lord when you forget. When the man swears, so he forgets (to say ‘Allah-azwj Willing’ (Insha-Allah-azwj), so let him say it when he remembers’.[160]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لَقَدْ عَهِدْنا إِلى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَ لَمْ نَجِدْ لَهُ عَزْماً قَالَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا قَالَ لآِدَمَ ادْخُلِ الْجَنَّةَ قَالَ لَهُ يَا آدَمُ لَا تَقْرَبْ هَذِهِ الشَّجَرَةَ قَالَ وَ أَرَاهُ إِيَّاهَا فَقَالَ آدَمُ لِرَبِّهِ كَيْفَ أَقْرَبُهَا وَ قَدْ نَهَيْتَنِي عَنْهَا أَنَا وَ زَوْجَتِي
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Abu Ja’far Al Ahowl from Sallam Bin Al Mustaneer,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic [20:115] And We had Given a Covenant to Adam before, but he forgot; and We did not find determination in him. So he-asws said: ‘When Allah-azwj Mighty and Majestic Said to Adam-as: “Enter the Paradise!”, Said to him-as: “O Adam-as! [7:19] and do not go near this tree, and He-azwj Meant him-as. So Adam-as said to his-as Lord-azwj, ‘How can I-as go near it and You-azwj have Forbidden me-as from it, I-as and my-as wife’.
قَالَ فَقَالَ لَهُمَا لَا تَقْرَبَاهَا يَعْنِي لَا تَأْكُلَا مِنْهَا فَقَالَ آدَمُ وَ زَوْجَتُهُ نَعَمْ يَا رَبَّنَا لَا نَقْرَبُهَا وَ لَا نَأْكُلُ مِنْهَا وَ لَمْ يَسْتَثْنِيَا فِي قَوْلِهِمَا نَعَمْ فَوَكَلَهُمَا اللَّهُ فِي ذَلِكَ إِلَى أَنْفُسِهِمَا وَ إِلَى ذِكْرِهِمَا
He-asws said: ‘So He-azwj said to both of them-as: “Do not to go near it, Meaning do not eat from it’. So Adam-as and his-as wife said: ‘Yes, O our-as Lord-azwj, we-as will not go near it, nor eat from it’, and they-as did not say: ‘Allah-azwj Willing’ in both their-as speeches of ‘Yes’. Thus Allah-azwj Left them both to themselves, and to their memories’.
قَالَ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ ( صلى الله عليه وآله ) فِي الْكِتَابِ وَ لا تَقُولَنَّ لِشَيْءٍ إِنِّي فاعِلٌ ذلِكَ غَداً إِلَّا أَنْ يَشاءَ اللَّهُ أَنْ لَا أَفْعَلَهُ فَتَسْبِقَ مَشِيئَةُ اللَّهِ فِي أَنْ لَا أَفْعَلَهُ فَلَا أَقْدِرَ عَلَى أَنْ أَفْعَلَهُ قَالَ فَلِذَلِكَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ أَيْ اسْتَثْنِ مَشِيئَةَ اللَّهِ فِي فِعْلِكَ .
He-asws said: ‘And Allah-azwj Mighty and Majestic had Said to His-azwj Prophet-saww in the Book [18:23] And do not say of anything: I will do it tomorrow [18:24] Without adding, “If Allah so Desires it”. If you-saww do not do it, so the Desire of Allah-azwj would Precede with regards to it if you-saww do not do it, not being able upon doing it. Thus, it was due to that, Allah-azwj Mighty and Majestic Said [18:24] and remember your Lord when you forget, i.e., exclude the Desire of Allah-azwj in your deed’.[161]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ قَالَ ذَلِكَ فِي الْيَمِينِ إِذَا قُلْتَ وَ اللَّهِ لَا أَفْعَلُ كَذَا وَ كَذَا فَإِذَا ذَكَرْتَ أَنَّكَ لَمْ تَسْتَثْنِ فَقُلْ إِنْ شَاءَ اللَّهُ .
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 Hamza Bin Humran who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [18:24] and remember your Lord when you forget. He-asws said: ‘That is regarding the oath, when you say, ‘By Allah-azwj I will not do such and such’. So when you remember that you did not say make an exclusion, so say ‘Allah-azwj Willing’ (إِنْ شَاءَ اللَّهُ)’.[162]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنٍ الْقَلَانِسِيِّ أَوْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِلْعَبْدِ أَنْ يَسْتَثْنِيَ فِي الْيَمِينِ فِيمَا بَيْنَهُ وَ بَيْنَ أَرْبَعِينَ يَوْماً إِذَا نَسِيَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Husayn Al Qalanasy, or one of his companioins,
(It has been narrated) from Abu Abdullah-asws having said to the worshipper: ‘The exclusion in the oath is in what is between it and forty days, when you forget’.[163]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنِ اسْتَثْنَى فِي يَمِينٍ فَلَا حِنْثَ وَ لَا كَفَّارَةَ .
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 makes an exclusion in an oath, so there is neither a breaking (of the oath), nor an expiation (to pay)’.[164]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الِاسْتِثْنَاءُ فِي الْيَمِينِ مَتَى مَا ذَكَرَ وَ إِنْ كَانَ بَعْدَ أَرْبَعِينَ صَبَاحاً ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ .
A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The exclusion in the oath is when what is remembered, even though it may be after forty mornings’. Then he-asws recited this Verse [18:24] and remember your Lord when you forget’.[165]
عَلِيٌّ عَنْ أَبِيهِ بِإِسْنَادِهِ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ حَلَفَ سِرّاً فَلْيَسْتَثْنِ سِرّاً وَ مَنْ حَلَفَ عَلَانِيَةً فَلْيَسْتَثْنِ عَلَانِيَةً .
Ali, from his father, by his chain from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who swears secretly, so let him (say the) exclusion secretly, and the one who swear publicly, so let him (say the) exclusion publicly’.[166]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحُسَيْنِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ فَقَالَ إِذَا حَلَفْتَ عَلَى يَمِينٍ وَ نَسِيتَ أَنْ تَسْتَثْنِيَ فَاسْتَثْنِ إِذَا ذَكَرْتَ .
Ahmad Bin Muhammad, from Ali Bin Al Hassan, from Ali Bin Asbaat, from Al Husayn Bin Zurara who said,
‘Abu Abdullah-asws was asked about the Words of Allah-azwj Mighty and Majestic [18:24] and remember your Lord when you forget. So he-asws said: ‘When you swear an oath and forget to say the exclusion (إِنْ شَاءَ اللَّهُ), so say the exclusion when you remember’.[167]
باب أَنَّهُ لَا يَجُوزُ أَنْ يَحْلِفَ الْإِنْسَانُ إِلَّا بِاللَّهِ عَزَّ وَ جَلَّ
Chapter 14 – It is not allowed that the human being should swear except by Allah-azwj Mighty and Majestic
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ اللَّيْلِ إِذا يَغْشى وَ النَّجْمِ إِذا هَوى وَ مَا أَشْبَهَ ذَلِكَ فَقَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ أَنْ يُقْسِمَ مِنْ خَلْقِهِ بِمَا شَاءَ وَ لَيْسَ لِخَلْقِهِ أَنْ يُقْسِمُوا إِلَّا بِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Muhammad Bin Muslim who said,
‘I said to Abu Ja’far-asws, ‘The Words of Allah-azwj Mighty and Majestic [92:1] I swear by the night when it draws a veil [53:1] I swear by the star when it goes down, and what resembles that. So he-asws said: ‘Allah-azwj Mighty and Majestic Swear from His-azwj creation with whatsoever He-azwj so Desires to, and it is not for His-azwj creatures that they should be swearing except by Him-azwj’.[168]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا أَرَى أَنْ يَحْلِفَ الرَّجُلُ إِلَّا بِاللَّهِ فَأَمَّا قَوْلُ الرَّجُلِ لَابَ لِشَانِئِكَ فَإِنَّهُ مِنْ قَوْلِ أَهْلِ الْجَاهِلِيَّةِ وَ لَوْ حَلَفَ الرَّجُلُ بِهَذَا وَ أَشْبَاهِهِ لَتُرِكَ الْحَلْفُ بِاللَّهِ فَأَمَّا قَوْلُ الرَّجُلِ يَا هَيَاهْ وَ يَا هَنَاهْ فَإِنَّمَا ذَلِكَ لِطَلَبِ الِاسْمِ وَ لَا أَرَى بِهِ بَأْساً وَ أَمَّا قَوْلُهُ لَعَمْرُ اللَّهِ وَ قَوْلُهُ لَا هَاهُ فَإِنَّمَا ذَلِكَ بِاللَّهِ عَزَّ وَ جَلَّ .
Ali Bin Ibrahim, form his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘I-asws do not see that the man should swear except by Allah-azwj. So as for the words of the man, ‘No, by your adversary!’, so it is from the worlds of the people of the ignorance, and if the man were to swear by this, and the likes of it he would have neglected the swearing by Allah-azwj. So as for the words of the man, ‘يَا هَيَاهْ وَ يَا هَنَاهْ’, but rather that is for seeking the name, and I-asws do not see by it any evil; and as for his words, ‘لَعَمْرُ اللَّهِ’, and his words, ‘لَا هَاهُ’, so rather that is (swearing) by Allah-azwj Mighty and Majestic’.[169]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا أَرَى لِلرَّجُلِ أَنْ يَحْلِفَ إِلَّا بِاللَّهِ وَ قَالَ قَوْلُ الرَّجُلِ حِينَ يَقُولُ لَابَ لِشَانِئِكَ فَإِنَّمَا هُوَ مِنْ قَوْلِ الْجَاهِلِيَّةِ وَ لَوْ حَلَفَ النَّاسُ بِهَذَا وَ شِبْهِهِ تُرِكَ أَنْ يُحْلَفَ بِاللَّهِ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Abdul Kareem, from Sama’at,
(It has been narrated) from Abu Abdullah-asws having said: ‘I-asws do not see for the man that he should swear, except by Allah-azwj’. And he-asws said: ‘The words of the man where he is saying ‘No, by your adversary!’, so rather it is from the words of the Pre-Islamic period of ignorance, and if the people were to swear by this, and the likes of it, it would neglect the swearing by Allah-azwj’.[170]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلا أُقْسِمُ بِمَواقِعِ النُّجُومِ قَالَ كَانَ أَهْلُ الْجَاهِلِيَّةِ يَحْلِفُونَ بِهَا فَقَالَ اللَّهُ عَزَّ وَ جَلَّ فَلا أُقْسِمُ بِمَواقِعِ النُّجُومِ قَالَ عَظُمَ أَمْرُ مَنْ يَحْلِفُ بِهَا
Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Abu Abdullah-asws said regarding the Words of Allah-azwj Mighty and Majestic [56:75] So do not swear by the places of the stars said: ‘It was the people of ignorance who used to swear by it. Allah-azwj Mighty and Majestic has Said [56:75] So do not swear by the places of the stars.It is a grievous matter the one who swears by it.
قَالَ وَ كَانَتِ الْجَاهِلِيَّةُ يُعَظِّمُونَ الْمُحَرَّمَ وَ لَا يُقْسِمُونَ بِهِ وَ لَا بِشَهْرِ رَجَبٍ وَ لَا يَعْرِضُونَ فِيهِمَا لِمَنْ كَانَ فِيهِمَا ذَاهِباً أَوْ جَائِياً وَ إِنْ كَانَ قَدْ قَتَلَ أَبَاهُ وَ لَا لِشَيْءٍ يَخْرُجُ مِنَ الْحَرَمِ دَابَّةً أَوْ شَاةً أَوْ بَعِيراً أَوْ غَيْرَ ذَلِكَ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ ( صلى الله عليه وآله ) لا أُقْسِمُ بِهذَا الْبَلَدِ وَ أَنْتَ حِلٌّ بِهذَا الْبَلَدِ
He-asws said: ‘The (people of the) pre-Islamic period used to revere the Sanctuary and were not swearing by it, nor by the month of Rajab, nor were they violating to the one who was in these two, going or coming, even if his father had been killed, nor for anything would they expel from the Sanctuary any stray animal, or sheep, or camel, or other than that. So Allah-azwj Mighty and Majestic Said to His-azwj Prophet-saww [90:1] Indeed! I swear by this city [90:2] And you are a dweller of this city’.
قَالَ فَبَلَغَ مِنْ جَهْلِهِمْ أَنَّهُمُ اسْتَحَلُّوا قَتْلَ النَّبِيِّ ( صلى الله عليه وآله ) وَ عَظَّمُوا أَيَّامَ الشَّهْرِ حَيْثُ يُقْسِمُونَ بِهِ فَيَفُونَ .
He-asws said: ‘So it reached (to such an extent) from their ignorance, that they permitted the killing of the Prophet-saww, whilst revering the days of the month where they were swearing by it, so they would fulfil it (the vows)’.[171]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلا أُقْسِمُ بِمَواقِعِ النُّجُومِ قَالَ أُعَظِّمُ إِثْمَ مَنْ يَحْلِفُ بِهَا قَالَ وَ كَانَ أَهْلُ الْجَاهِلِيَّةِ يُعَظِّمُونَ الْحَرَمَ وَ لَا يُقْسِمُونَ بِهِ يَسْتَحِلُّونَ حُرْمَةَ اللَّهِ فِيهِ وَ لَا يَعْرِضُونَ لِمَنْ كَانَ فِيهِ وَ لَا يُخْرِجُونَ مِنْهُ دَابَّةً
Ali Bin Ibrahim, from his father, from Ismail Bin marrar, from Yunus, from one of our companions who said,
‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [56:75] So do not swear by the places of the stars. He-asws said: ‘A great sin upon the one who swears by it. And the people of the Pre-Islamic period were revering the Sanctuary and were not swearing by it, permitting its sanctity for the Sake of Allah-azwj in it, and were not violating to the one who was in it, nor expelling an animal from it.
فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لا أُقْسِمُ بِهذَا الْبَلَدِ وَ أَنْتَ حِلٌّ بِهذَا الْبَلَدِ وَ والِدٍ وَ ما وَلَدَ قَالَ يُعَظِّمُونَ الْبَلَدَ أَنْ يَحْلِفُوا بِهِ وَ يَسْتَحِلُّونَ فِيهِ حُرْمَةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .
So Allah-azwj Blessed and High Said [90:1] Indeed! I swear by this city [90:2] And you are a dweller of this city [90:3] And father and son. They were revering the city if they were to swear by it, and they permitted in it the (violation of) sanctity of Rasool-Allah-saww’.[172]
باب اسْتِحْلَافِ أَهْلِ الْكِتَابِ
Chapter 15 – Making the People of the Book to swear (an oath)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَهْلِ الْمِلَلِ يُسْتَحْلَفُونَ فَقَالَ لَا تُحْلِفُوهُمْ إِلَّا بِاللَّهِ عَزَّ وَ جَلَّ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘I asked Abu Abdullah-asws about getting the people of the other Religions to swear (oaths). So he-asws said: ‘Do not get them to swear except by Allah-azwj Mighty and Majestic’.[173]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ هَلْ يَصْلُحُ لِأَحَدٍ أَنْ يُحْلِفَ أَحَداً مِنَ الْيَهُودِ وَ النَّصَارَى وَ الْمَجُوسِ بِآلِهَتِهِمْ قَالَ لَا يَصْلُحُ لِأَحَدٍ أَنْ يُحْلِفَ أَحَداً إِلَّا بِاللَّهِ عَزَّ وَ جَلَّ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at,
Abu Abdullah-asws, replied when ‘I asked him-asws, ‘Is it correct for anyone that he should get to swear anyone from the Jews, and the Christians, and the Magians, by their gods?’ He-asws said; ‘No! It is not correct for anyone that he should swear except by Allah-azwj Mighty and Majestic’.[174]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) اسْتَحْلَفَ يَهُودِيّاً بِالتَّوْرَاةِ الَّتِي أُنْزِلَتْ عَلَى مُوسَى ( عليه السلام ) .
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 got a Jew to swear by the Torah which had been Revealed unto Musa-as’.[175]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُحْلَفُ الْيَهُودِيُّ وَ لَا النَّصْرَانِيُّ وَ لَا الْمَجُوسِيُّ بِغَيْرِ اللَّهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَاحْكُمْ بَيْنَهُمْ بِما أَنْزَلَ اللَّهُ.
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Suleyman Bin Khalid,
(It has been narrated) from Abu Abdullah-asws having said: ‘Do not get to swear, neither the Jews, nor the Christians, nor the Magians without Allah-azwj. Allah-azwj Mighty and Majestic is Saying [5:48] therefore judge between them by what Allah has Revealed’.[176]
عَنْهُ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُحْلَفْ بِغَيْرِ اللَّهِ وَ قَالَ الْيَهُودِيُّ وَ النَّصْرَانِيُّ وَ الْمَجُوسِيُّ لَا تُحْلِفُوهُمْ إِلَّا بِاللَّهِ عَزَّ وَ جَلَّ .
From him, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,
(It has been narrated) from Abu Abdullah-asws having said: ‘Do not get (anyone) to swear without Allah-azwj’. And he-asws said: ‘The Jews, and the Christians, and the Magians, do not get them to swear except by Allah-azwj Mighty and Majestic’.[177]
باب كَفَّارَةِ الْيَمِينِ
Chapter 16 – Expiation for the oath
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي كَفَّارَةِ الْيَمِينِ يُطْعِمُ عَشَرَةَ مَسَاكِينَ لِكُلِّ مِسْكِينٍ مُدٌّ مِنْ حِنْطَةٍ أَوْ مُدٌّ مِنْ دَقِيقٍ وَ حَفْنَةٌ أَوْ كِسْوَتُهُمْ لِكُلِّ إِنْسَانٍ ثَوْبَانِ أَوْ عِتْقُ رَقَبَةٍ وَ هُوَ فِي ذَلِكَ بِالْخِيَارِ أَيَّ الثَّلَاثَةِ صَنَعَ فَإِنْ لَمْ يَقْدِرْ عَلَى وَاحِدَةٍ مِنَ الثَّلَاثَةِ فَالصِّيَامُ عَلَيْهِ ثَلَاثَةَ أَيَّامٍ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, both together from Safwan Bin Yahya, from Ibn Muskan, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘With regards to an expiation for the oath, he should feed ten poor ones, for each poor, a handful from wheat, or a handful from flour; or their clothing, for each human being, two clothes; or freeing of a neck (slave); and he would be with the choice in that, whichever of the three he does. So if he is unable over (even) one from the three, so the Fasting is upon him, for three days’.[178]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ كَفَّارَةِ الْيَمِينِ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ مَا حَدُّ مَنْ لَمْ يَجِدْ وَ إِنَّ الرَّجُلَ يَسْأَلُ فِي كَفِّهِ وَ هُوَ يَجِدُ فَقَالَ إِذَا لَمْ يَكُنْ عِنْدَهُ فَضْلٌ عَنْ قُوتِ عِيَالِهِ فَهُوَ مِمَّنْ لَا يَجِدُ .
Ali Bin Ibrahim, from his father, from Safwan Bin yahya, from Is’haq Bin Ammar,
(It has been narrated) from Abu Ibrahim-asws, said, ‘I asked him-asws about an expiation for the oath in the Words of Allah-azwj Mighty and Majestic [5:89] but whosoever cannot find (means) then fasting for three days. What is the limit of the one who does not find, and if the man were to be asked with regarding to what is in his hand, and he finds it’. So he-asws said: ‘When there does not happen to be with him any excess from the livelihood of his family, so he is from the ones ‘who cannot find’’.[179]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ كَفَّارَةِ الْيَمِينِ فَقَالَ عِتْقُ رَقَبَةٍ أَوْ كِسْوَةٌ وَ الْكِسْوَةُ ثَوْبَانِ أَوْ إِطْعَامُ عَشَرَةِ مَسَاكِينَ أَيَّ ذَلِكَ فَعَلَ أَجْزَأَ عَنْهُ فَإِنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ مُتَوَالِيَاتٍ وَ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مُدّاً مُدّاً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about an expiation of the oath, so he-asws said: ‘Freeing a neck, or clothing, and the clothing are two clothes, or feeding ten poor; whichever of that deed he is frustrated from, so he cannot find it, so he should Fast three days consecutively, and feed ten poor, a handful, a handful (each)’.[180]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ ( صلى الله عليه وآله ) يا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ ما أَحَلَّ اللَّهُ لَكَ قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمانِكُمْ فَجَعَلَهَا يَمِيناً وَ كَفَّرَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قُلْتُ بِمَا كَفَّرَ قَالَ أَطْعَمَ عَشَرَةَ مَسَاكِينَ لِكُلِّ مِسْكِينٍ مُدٌّ قُلْنَا فَمَا حَدُّ الْكِسْوَةِ قَالَ ثَوْبٌ يُوَارِي بِهِ عَوْرَتَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays who said,
‘Abu Ja’far-asws said; ‘Allah-azwj Mighty and Majestic Said to His-azwj Prophet-saww: “[66:1] O Prophet! Do not deny (yourself) that which Allah has made lawful for you [66:2] Allah indeed has Sanctioned for you the expiation of your oaths. So He-azwj Made it to be an oath, and Rasool-Allah-saww expiated it’. I said, ‘With what did he-saww expiate?’ He-asws said: ‘He-saww fed ten poor, for each poor being a handful’. We said, ‘So what is the limit of the clothing?’ He-asws said: ‘A cloth by which his nakedness can be covered’.[181]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي كَفَّارَةِ الْيَمِينِ عِتْقُ رَقَبَةٍ أَوْ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ وَ الْوَسَطُ الْخَلُّ وَ الزَّيْتُ وَ أَرْفَعُهُ الْخُبْزُ وَ اللَّحْمُ وَ الصَّدَقَةُ مُدٌّ مُدٌّ مِنْ حِنْطَةٍ لِكُلِّ مِسْكِينٍ وَ الْكِسْوَةُ ثَوْبَانِ فَمَنْ لَمْ يَجِدْ فَعَلَيْهِ الصِّيَامُ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ .
Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad, Bin Abu Nasr, from Abu Jameela,
Abu Abdullah-asws has said: ‘With regards to an expiation of the oath, (it is) freeing of a neck, or feeding ten poor from the average of what you feed your families, or their clothing, and the average (food) is the vinegar, and the oil, and the high (quality) of bread, and the meat, and the charity of a handful, a handful from wheat to each of the poor, and the clothing being two clothes. So, the one who cannot find, so upon him is the Fasting. Allah-azwj Mighty and Majestic is Saying [5:89] but whosoever cannot find (means) then fasting for three days’.[182]
عَلِيٌّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مَعْمَرِ بْنِ عُمَرَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَمَّنْ وَجَبَتْ عَلَيْهِ الْكِسْوَةُ فِي كَفَّارَةِ الْيَمِينِ قَالَ ثَوْبٌ يُوَارِي بِهِ عَوْرَتَهُ .
Ali, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, and Al Hajjaj, from Sa’alba Bin Maymoun, from Moamar Bin Umar who said,
‘I asked Abu Ja’far-asws about the one upon whom is Obligated the clothing with regards to an expiation. He-asws said:’ A cloth by which his nakedness is covered’.[183]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ مِنْ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ قَالَ هُوَ كَمَا يَكُونُ إِنَّهُ يَكُونُ فِي الْبَيْتِ مَنْ يَأْكُلُ أَكْثَرَ مِنَ الْمُدِّ وَ مِنْهُمْ مَنْ يَأْكُلُ أَقَلَّ مِنَ الْمُدِّ فَبَيْنَ ذَلِكَ وَ إِنْ شِئْتَ جَعَلْتَ لَهُمْ أُدْماً وَ الْأُدْمُ أَدْنَاهُ الْمِلْحُ وَ أَوْسَطُهُ الْخَلُّ وَ الزَّيْتُ وَ أَرْفَعُهُ اللَّحْمُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [5:89] out of the food you feed your families with. He-asws said: ‘It is as if he happens to be like the one who happens to be in the house, one who eats more than the handful, and among them is one who eats less than the handful. So it is between that, and if he so desire to, he can make for them some (curry) sauce, and the sauce, the lowest of it is the salt, and the average is the vinegar, and the oil, and the high of it is the meat’.[184]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَمَّنْ قَالَ وَ اللَّهِ ثُمَّ لَمْ يَفِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مُدّاً مُدّاً مِنْ دَقِيقٍ أَوْ حِنْطَةٍ أَوْ تَحْرِيرِ رَقَبَةٍ أَوْ صِيَامُ ثَلَاثَةِ أَيَّامٍ مُتَوَالِيَاتٍ إِذَا لَمْ يَجِدْ شَيْئاً مِنْ ذَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Hamza Al Sumaly who said,
‘I asked Abu Abdullah-asws from the one who says, ‘By Allah-azwj’, then does not fulfill it. So Abu Abdullah-asws said: ‘Its expiation is feeding ten poor, a handful, a handful, from flour or wheat, or freeing of a neck, or Fasting for three days consecutively, when he does not find anything from that’.[185]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي كَفَّارَةِ الْيَمِينِ مُدٌّ مُدٌّ مِنْ حِنْطَةٍ وَ حَفْنَةٌ لِتَكُونَ الْحَفْنَةُ فِي طَحْنِهِ وَ حَطَبِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws: ‘With regards to an expiation of the oath, is a handful, a handful from wheat; and the wheat can be the wheat in his grind mill or his oven’.[186]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنْ لَمْ يَجِدْ فِي الْكَفَّارَةِ إِلَّا الرَّجُلَ وَ الرَّجُلَيْنِ فَلْيُكَرِّرْ عَلَيْهِمْ حَتَّى يَسْتَكْمِلَ الْعَشَرَةَ يُعْطِيهِمُ الْيَوْمَ ثُمَّ يُعْطِيهِمْ غَداً .
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: ‘When one cannot find with regards to the expiation except for the man, or the two men, so let it be repeated upon them until the ten is completed, feeding them for the day, then feeding them the next day’.[187]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ شَيْءٍ مِنْ كَفَّارَةِ الْيَمِينِ فَقَالَ يَصُومُ ثَلَاثَةَ أَيَّامٍ قُلْتُ إِنَّهُ ضَعُفَ عَنِ الصَّوْمِ وَ عَجَزَ قَالَ يَتَصَدَّقُ عَلَى عَشَرَةِ مَسَاكِينَ قُلْتُ إِنَّهُ عَجَزَ عَنْ ذَلِكَ قَالَ فَلْيَسْتَغْفِرِ اللَّهَ وَ لَا يَعُدْ فَإِنَّهُ أَفْضَلُ الْكَفَّارَةِ وَ أَقْصَاهُ وَ أَدْنَاهُ فَلْيَسْتَغْفِرْ رَبَّهُ وَ يُظْهِرُ تَوْبَةً وَ نَدَامَةً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about something from en expiation for the oath. So he-asws said: ‘He should Fast for three days’. I said, ‘He is weak from the Fasting and is frustrated (from doing it)’. He-asws said: ‘He should give in charity to ten poor ones’. I said, ‘He is frustrated from that’. He-asws said: ‘So let him seek Forgiveness of Allah-azwj and he should not repeat it, for it is the best of the expiations, and the most economical, and lowest of it. So let him seek Forgiveness of his Lord-azwj, and display his repentance, and his remorse’.[188]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُجْزِئُ إِطْعَامُ الصَّغِيرِ فِي كَفَّارَةِ الْيَمِينِ وَ لَكِنْ صَغِيرَيْنِ بِكَبِيرٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Gayas Bin Ibrahim,
Abu Abdullah-asws has said: ‘It is not sufficient, feeding the young with regards to an expiation of the oath, but two young and an old one’.[189]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ كَانَ لَهُ مَا يُطْعِمُ فَلَيْسَ لَهُ أَنْ يَصُومَ يُطْعِمُ عَشَرَةَ مَسَاكِينَ مُدّاً مُدّاً فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ .
Ali Bin Ibrhaim, form his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Abu Khalid Al Qammat,
‘He heard Abu Abdullah-asws saying: ‘The one who has the food for him, so it is not for him that he should be Fasting. He should feed ten poor, a handful, a handful. So the one who cannot find, so he should Fast for three days’.[190]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ فَقَالَ مَا تَقُوتُونَ بِهِ عِيَالَكُمْ مِنْ أَوْسَطِ ذَلِكَ قُلْتُ وَ مَا أَوْسَطُ ذَلِكَ فَقَالَ الْخَلُّ وَ الزَّيْتُ وَ التَّمْرُ وَ الْخُبْزُ تُشْبِعُهُمْ بِهِ مَرَّةً وَاحِدَةً قُلْتُ كِسْوَتُهُمْ قَالَ ثَوْبٌ وَاحِدٌ .
Ali, from his father, from Ibn Mahboub, from Abu Ayoub, from Abu Baseer who said,
‘I asked Abu Ja’far-asws about the average of what one is feeding his family. So he-asws said: ‘What you are sustaining your family with, from the average of that’. I said, ‘And what is the average of that’. I said, ‘And what is the average of that?’ So he-asws said: ‘The vinegar, and the oil, and the dates, and the bread, satiating them by it, once’. I said, ‘Their clothing?’ He-asws said: ‘One cloth’.[191]
باب النُّذُورِ
Chapter 17 – The Vows
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَالَ الرَّجُلُ عَلَيَّ الْمَشْيُ إِلَى بَيْتِ اللَّهِ وَ هُوَ مُحْرِمٌ بِحَجَّةٍ أَوْ عَلَيَّ هَدْيُ كَذَا وَ كَذَا فَلَيْسَ بِشَيْءٍ حَتَّى يَقُولَ لِلَّهِ عَلَيَّ الْمَشْيُ إِلَى بَيْتِهِ أَوْ يَقُولَ لِلَّهِ عَلَيَّ أَنْ أُحْرِمَ بِحَجَّةٍ أَوْ يَقُولَ لِلَّهِ عَلَيَّ هَدْيُ كَذَا وَ كَذَا إِنْ لَمْ أَفْعَلْ كَذَا وَ كَذَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Mansour Bin Hazim,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the mans says, ‘Upon me is the walking to the House of Allah-azwj’, and he is in Ihraam, or ‘Upon me is making an offering of such and such’, so it is not with anything, until he is saying, ‘For the Sake of Allah-azwj, upon me is the walking to His-azwj House’, or is saying, ‘For the Sake of Allah-azwj, it is upon me that I should be wearing Ihraam for the Hajj’, or is saying, ‘For the Sake of Allah-azwj, upon me is making a offering of such and such, if I were not to do such and such’.[192]
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 ) عَنْ رَجُلٍ قَالَ عَلَيَّ نَذْرٌ قَالَ لَيْسَ النَّذْرُ بِشَيْءٍ حَتَّى يُسَمِّيَ شَيْئاً لِلَّهِ صِيَاماً أَوْ صَدَقَةً أَوْ هَدْياً أَوْ حَجّاً.
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fazeyl, from Abu Al Sabbah Al Kinany who said,
‘I asked Abu Abdullah-asws about a man who says, ‘Upon me is a vow’. He-asws said: ‘The vow is not with anything until he names something for the Sake of Allah-azwj, a Fast, or a charity, or an offering, or Hajj’.[193]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقُولُ عَلَيَّ نَذْرٌ قَالَ لَيْسَ بِشَيْءٍ حَتَّى يُسَمِّيَ النَّذْرَ وَ يَقُولَ عَلَيَّ صَوْمٌ لِلَّهِ أَوْ يَتَصَدَّقَ أَوْ يُعْتِقَ أَوْ يُهْدِيَ هَدْياً وَ إِنْ قَالَ الرَّجُلُ أَنَا أُهْدِي هَذَا الطَّعَامَ فَلَيْسَ هَذَا بِشَيْءٍ إِنَّمَا تُهْدَى الْبُدْنُ .
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 man who is saying, ‘Upon me is a vow’. He-asws said: ‘It is not with anything until he names the vow and is saying, ‘Upon me is a Fast for the Sake of Allah-azwj, or a charity, or freeing (a slave), or an offering of a gift. And if the man says, ‘I gift this food’, so this is not with anything, but rather the camel is an offering’.[194]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ جَمِيلِ بْنِ صَالِحٍ قَالَ كَانَتْ عِنْدِي جَارِيَةٌ بِالْمَدِينَةِ فَارْتَفَعَ طَمْثُهَا فَجَعَلْتُ لِلَّهِ عَلَيَّ نَذْراً إِنْ هِيَ حَاضَتْ فَعَلِمْتُ بَعْدُ أَنَّهَا حَاضَتْ قَبْلَ أَنْ أَجْعَلَ النَّذْرَ فَكَتَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا بِالْمَدِينَةِ فَأَجَابَنِي إِنْ كَانَتْ حَاضَتْ قَبْلَ النَّذْرِ فَلَا عَلَيْكَ وَ إِنْ كَانَتْ حَاضَتْ بَعْدَ النَّذْرِ فَعَلَيْكَ .
Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Jameel Bin Salih who said,
‘There used to be a slave girl with me at Al-Medina, so her menstruations were raised (stopped). So I made a vow upon myself for the Sake of Allah-azwj if she were to menstruate. So I came to know afterwards that she had menstruated before I had made the (specifics of the) vow. So I wrote to Abu Abdullah-asws, and I was at Al Medina. So he-asws answered me: ‘If she has menstruated before the vow, so it is not upon you, and if she has menstruated after the vow, so it is upon you’.[195]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي جَعَلْتُ عَلَى نَفْسِي شُكْراً لِلَّهِ رَكْعَتَيْنِ أُصَلِّيهِمَا فِي الْحَضَرِ وَ السَّفَرِ أَ فَأُصَلِّيهِمَا فِي السَّفَرِ بِالنَّهَارِ فَقَالَ نَعَمْ ثُمَّ قَالَ إِنِّي أَكْرَهُ الْإِيجَابَ أَنْ يُوجِبَ الرَّجُلُ عَلَى نَفْسِهِ قُلْتُ إِنِّي لَمْ أَجْعَلْهُمَا لِلَّهِ عَلَيَّ إِنَّمَا جَعَلْتُ ذَلِكَ عَلَى نَفْسِي أُصَلِّيهِمَا شُكْراً لِلَّهِ وَ لَمْ أُوجِبْهُمَا عَلَى نَفْسِي أَ فَأَدَعُهُمَا إِذَا شِئْتُ قَالَ نَعَمْ .
Ali Bin Ibrahim, from his father, from Safwan, from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘I have made it upon myself, a gratefulness for the Sake of Allah-azwj, two Cycles that I shall be Praying during the staying and the travelling. Shall I Pray these two in the travel by the day?’ So he-asws said: ‘Yes’. Then he-asws said: ‘My-asws father-asws disliked the obligation if the man obligates upon himself’. I said, ‘I did not make these two (obligatory) upon myself for the Sake of Allah-azwj. That is upon me to Pray these two as a gratitude for Allah-azwj, and I did not make these two an obligation upon myself. So, can I fulfill these whenever I so desire to?’ He-asws said: ‘Yes’.[196]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) سُئِلَ عَنْ رَجُلٍ نَذَرَ أَنْ يَمْشِيَ إِلَى الْبَيْتِ فَمَرَّ بِمَعْبَرٍ قَالَ فَلْيَقُمْ فِي الْمِعْبَرِ قَائِماً حَتَّى يَجُوزَ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws that Amir Al-Momineen-asws was asked about a man who vowed that he would walk to the House (Kaaba). So he passed by a crossing. He-asws said: ‘So let him pause in the crossing, standing, until he is allowed (to cross)’.[197]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ كَانَتْ عَلَيْهِ حَجَّةُ الْإِسْلَامِ فَأَرَادَ أَنْ يَحُجَّ فَقِيلَ لَهُ تَزَوَّجْ ثُمَّ حُجَّ فَقَالَ إِنْ تَزَوَّجْتُ قَبْلَ أَنْ أَحُجَّ فَغُلَامِي حُرٌّ فَتَزَوَّجَ قَبْلَ أَنْ يَحُجَّ فَقَالَ أُعْتِقَ غُلَامُهُ فَقُلْتُ لَمْ يُرِدْ بِعِتْقِهِ وَجْهَ اللَّهِ فَقَالَ إِنَّهُ نَذْرٌ فِي طَاعَةِ اللَّهِ وَ الْحَجُّ أَحَقُّ مِنَ التَّزْوِيجِ وَ أَوْجَبُ عَلَيْهِ مِنَ التَّزْوِيجِ قُلْتُ فَإِنَّ الْحَجَّ تَطَوُّعٌ قَالَ وَ إِنْ كَانَ تَطَوُّعاً فَهِيَ طَاعَةٌ لِلَّهِ قَدْ أَعْتَقَ غُلَامَهُ .
Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Is’haq Bin Ammar,
(It has been narrated) from Abu Ibrahim-asws (7th Imam-asws), said, ‘I said to him-asws, ‘The man, upon him is (performance of) the Hajj of Al-Islam. So he intended for Hajj. So it was said to him, ‘Get married, then go for Hajj’. So he said, ‘If I can get married before I can go for Hajj, so my slave is free’. So he got married before he went for Hajj’. So he-asws said: ‘He should free his slave’. So I said, ‘He did not intend to free him for the Sake of Allah-azwj’. So he-asws said: ‘He had vowed in obedience to Allah-azwj, and the Hajj is more rightful than the marriage, and it is more Obligatory upon him than the marriage’. I said, ‘Suppose if the Hajj was optional (for him)?’ He-asws said; ‘Even if it was optional, so it is an obedience to Allah-azwj which has freed his slave’.[198]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقُولُ لِلشَّيْءِ يَبِيعُهُ أَنَا أُهْدِيهِ إِلَى بَيْتِ اللَّهِ الْحَرَامِ قَالَ فَقَالَ لَيْسَ بِشَيْءٍ كَذِبَةٌ كَذَبَهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Ibn Mahboub, from Khalid Bin Jareer, from Abu Al Rabie who said,
‘Abu Abdullah-asws was asked about the man who is saying for something which has sold it, ‘I hereby gift it to the House of Allah-azwj, the Sacred’. So he-asws said: ‘It is not with anything. It is a lie which he has lied it’.[199]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ قُلْتَ لِلَّهِ عَلَيَّ فَكَفَّارَةُ يَمِينٍ .
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, ‘If you were to say, ‘For the Sake of Allah-azwj it is upon me’, so its expiation is that of an oath’.[200]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ بُنْدَارُ مَوْلَى إِدْرِيسَ يَا سَيِّدِي نَذَرْتُ أَنْ أَصُومَ كُلَّ يَوْمِ سَبْتٍ فَإِنْ أَنَا لَمْ أَصُمْهُ مَا يَلْزَمُنِي مِنَ الْكَفَّارَةِ فَكَتَبَ وَ قَرَأْتُهُ لَا تَتْرُكْهُ إِلَّا مِنْ عِلَّةٍ وَ لَيْسَ عَلَيْكَ صَوْمُهُ فِي سَفَرٍ وَ لَا مَرَضٍ إِلَّا أَنْ تَكُونَ نَوَيْتَ ذَلِكَ وَ إِنْ كُنْتَ أَفْطَرْتَ مِنْهُ مِنْ غَيْرِ عِلَّةٍ فَتَصَدَّقْ بِعَدَدِ كُلِّ يَوْمٍ لِسَبْعَةِ مَسَاكِينَ نَسْأَلُ اللَّهَ التَّوْفِيقَ لِمَا يُحِبُّ وَ يَرْضَى .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ali Bin Mahziyar who said,
‘Bundaro, a slave of Idrees, wrote, ‘My master! I vowed that I would be Fasting every day of Saturday. So if I were not to Fast it, what necessitates upon me from the expiation?’ So he-asws wrote, and I read it: ‘Do not leave it except from a reason, and there is no Fasting of it upon you during a journey, nor an illness, except if you had intended that; and if you were to break a Fast from it from without a reason, so give in charity with the number of each day (missed), to seven poor ones. We-asws ask Allah-azwj for the inclination to what He-azwj Loves and is Pleased with’.[201]
وَ عَنْهُ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) رَجُلٌ جَعَلَ عَلَى نَفْسِهِ نَذْراً إِنْ قَضَى اللَّهُ حَاجَتَهُ أَنْ يَتَصَدَّقَ بِدَرَاهِمَ فَقَضَى اللَّهُ حَاجَتَهُ فَصَيَّرَ الدَّرَاهِمَ ذَهَباً وَ وَجَّهَهَا إِلَيْكَ أَ يَجُوزُ ذَلِكَ أَوْ يُعِيدُ فَقَالَ يُعِيدُ .
And from him, from Ali Bin Mahziyar who said,
‘I said to Abu Al-Hassan-asws, ‘A man made a vow upon himself, if Allah-azwj were to Fulfill his need, that he would give in charity with (certain) Dirhams. So Allah-azwj Fulfilled his need. So he turned the Dirhams as gold and has diverted these to you-asws. Is that allowed, or should he repeat?’ So he-asws said: ‘He should repeat’.[202]
مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مَهْزِيَارَ مِثْلَهُ وَ كَتَبَ إِلَيْهِ يَا سَيِّدِي رَجُلٌ نَذَرَ أَنْ يَصُومَ يَوْمَ الْجُمُعَةِ دَائِماً مَا بَقِيَ فَوَافَقَ ذَلِكَ الْيَوْمُ يَوْمَ عِيدِ فِطْرٍ أَوْ أَضْحًى أَوْ أَيَّامَ التَّشْرِيقِ أَوِ السَّفَرَ أَوْ مَرِضَ هَلْ عَلَيْهِ صَوْمُ ذَلِكَ الْيَوْمِ أَوْ قَضَاؤُهُ أَوْ كَيْفَ يَصْنَعُ يَا سَيِّدِي فَكَتَبَ إِلَيْهِ قَدْ وَضَعَ اللَّهُ عَنْهُ الصِّيَامَ فِي هَذِهِ الْأَيَّامِ كُلِّهَا وَ يَصُومُ يَوْماً بَدَلَ يَوْمٍ إِنْ شَاءَ اللَّهُ
Muhammad Bin Ja’far Al Razzaz, from Muhammad Bin Isa, from Ali Bin Mahziyar
A – similar to it, and he wrote to him-asws, ‘O my master! A man vowed that he would Fast on the day of Friday, for ever, whatever remains (from his life). So that day matched up with Eid Al Fitr, or Az’ha, or the days of Tashreek, or the journey, or an illness. Is the Fast of that day upon him, or its fulfillment, or how should he deal with it, O my master!’ So he-asws wrote to him; ‘Allah-azwj has Placed (Dropped) the Fasting during these days, all of them, and he should be Fasting a day in exchange for a day, Allah-azwj Willing’.
وَ كَتَبَ إِلَيْهِ يَسْأَلُهُ يَا سَيِّدِي رَجُلٌ نَذَرَ أَنْ يَصُومَ يَوْماً فَوَقَعَ ذَلِكَ الْيَوْمَ عَلَى أَهْلِهِ مَا عَلَيْهِ مِنَ الْكَفَّارَةِ فَكَتَبَ إِلَيْهِ يَصُومُ يَوْماً بَدَلَ يَوْمٍ وَ تَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ.
And he wrote to him-asws, asking him-asws, ‘O my master! A man vowed that he would be Fasting a day, so that day matched up upon his wife, what is upon him from the expiation’. So he-asws wrote to him: ‘He should Fast a day in exchange for a day, and free a neck of a Believer’.[203]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ كَفَّارَةِ النَّذْرِ فَقَالَ كَفَّارَةُ النَّذْرِ كَفَّارَةُ الْيَمِينِ وَ مَنْ نَذَرَ هَدْياً فَعَلَيْهِ نَاقَةٌ يُقَلِّدُهَا وَ يُشْعِرُهَا وَ يَقِفُ بِهَا بِعَرَفَةَ وَ مَنْ نَذَرَ جَزُوراً فَحَيْثُ شَاءَ نَحَرَهُ .
Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Hafs Bin Giyas,
Abu Abdullah-asws, said, ‘I asked him-asws about an expiation of the vow. So he-asws said: ‘An expiation of the vow is an expiation of the oath. So the one who vows of a an offering, so upon him is a camel, he should collar it, and mark it, and pause with it at Arafaat; and the one who vows a ‘Juzour’, so he can slaughter it wherever he so desires to’.[204]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَقُولُ عَلَيَّ نَذْرٌ وَ لَا يُسَمِّي شَيْئاً قَالَ كَفٌّ مِنْ بُرٍّ غُلِّظَ عَلَيْهِ أَوْ شُدِّدَ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Hassan Bin Al Husayn Al Lului, raising it,
Abu Abdullah-asws, said, ‘I said to him-asws, ‘The man is saying, ‘Upon me is a vow’, and he does not name anything’. He-asws said: ‘A palm full of wheat, whether it is hard upon him or difficult’.[205]
عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يَجْعَلُ عَلَيْهِ صِيَاماً فِي نَذْرٍ فَلَا يَقْوَى قَالَ يُعْطِي مَنْ يَصُومُ عَنْهُ فِي كُلِّ يَوْمٍ مُدَّيْنِ .
From him, from Yaqoub Bin Yazeed, from Yahya Bin Al Mubarka, from Abdullah Bin Jabala, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws regarding a man who made Fasts to be upon himself regarding a vow, but he had no strength (for it). He-asws said: ‘He should give to the one who Fasts on his behalf, for each day, two handfuls’.[206]
وَ بِهَذَا الْإِسْنَادِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ سَأَلَ عَبَّادُ بْنُ مَيْمُونٍ وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ جَعَلَ عَلَى نَفْسِهِ نَذْراً صَوْماً وَ أَرَادَ الْخُرُوجَ إِلَى مَكَّةَ فَقَالَ عَبْدُ اللَّهِ بْنُ جُنْدَبٍ سَمِعْتُ مَنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ جَعَلَ عَلَى نَفْسِهِ نَذْراً صَوْماً فَحَضَرَتْهُ نِيَّتُهُ فِي زِيَارَةِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَخْرُجُ وَ لَا يَصُومُ فِي الطَّرِيقِ فَإِذَا رَجَعَ قَضَى ذَلِكَ .
And by this chain, from Abdullah Bin Jundab who said,
‘Ubbad Bin Maymoun was asked, and I was present, about a man who made a vow upon himself for Fasting, and the going out to Makkah. So Abdullah Bin Jundab said, ‘I heard from the one who reported it, from Abu Abdullah-asws having been asked about a man who made a vow upon himself for Fasting. So his intention presented itself with regarding to visiting Abu Abdullah-asws. He-asws said: ‘He should go out and not Fast during the road. So when he returns, he can fulfill that’.[207]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) أَنَّهُ قَالَ كُلُّ مَنْ عَجَزَ عَنْ نَذْرٍ نَذَرَهُ فَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, form Jameel Bin Salih,
(It has been narrated) from Abu Al-Hassan Musa-asws having said: ‘Every one who is frustrated from fulfilling his vow, so his expiation is an expiation of an oath’.[208]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ بِأَبِي أَنْتَ وَ أُمِّي إِنِّي جَعَلْتُ عَلَى نَفْسِي مَشْياً إِلَى بَيْتِ اللَّهِ قَالَ كَفِّرْ يَمِينَكَ فَإِنَّمَا جَعَلْتَ عَلَى نَفْسِكَ يَمِيناً وَ مَا جَعَلْتَهُ لِلَّهِ فَفِ بِهِ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Sindy Bin Muhammad, from Safwan Al Jammal,
Abu Abdullah-asws, said, ‘I said to him-asws, ‘May my father be (sacrificed) for you-asws and my mother! I made it upon myself for walking to the House of Allah-azwj’. He-asws said: ‘Expiate your vow, for rather you have made an oath upon yourself, so whatever you have made it to be for the Sake of Allah-azwj, so fulfill with it’.[209]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ وَ حَفْصٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَذَرَ أَنْ يَمْشِيَ إِلَى بَيْتِ اللَّهِ حَافِياً قَالَ فَلْيَمْشِ فَإِذَا تَعِبَ فَلْيَرْكَبْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rafa’at, and Hafs who said,
‘I asked Abu Abdullah-asws about a man who vowed that he walks to the House of Allah-azwj bare-footed. He-asws said: ‘So let him walk. So when he is tired, so let him ride’.[210]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ [عَنْ أَحَدِهِمَا ع] قَالَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ عَلَيْهِ مَشْياً إِلَى بَيْتِ اللَّهِ وَ لَمْ يَسْتَطِعْ قَالَ يَحُجُّ رَاكِباً .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Al A’ala, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th of 6th Imam-asws), said, ‘I asked him-asws, ‘A man made it upon himself for walking to the House of Allah-azwj, and he could not do it’. He-asws said: ‘He should go to Hajj, riding’.[211]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ جَعَلَ عَلَيْهِ الْمَشْيَ إِلَى بَيْتِ اللَّهِ فَلَمْ يَسْتَطِعْ قَالَ فَلْيَحُجَّ رَاكِباً .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about a man who made it upon himself for the walking to the House of Allah-azwj, but could not do it’. He-asws said: ‘So let him go to Hajj, riding’.[212]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ سُئِلَ عَنِ الرَّجُلِ يَحْلِفُ بِالنَّذْرِ وَ نِيَّتُهُ فِي يَمِينِهِ الَّتِي حَلَفَ عَلَيْهَا دِرْهَمٌ أَوْ أَقَلُّ قَالَ إِذَا لَمْ يَجْعَلْ لِلَّهِ فَلَيْسَ بِشَيْءٍ .
Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘I heard Abu Abdullah-asws, and he-asws had been asked about the man who swore with the vow, and his intention in his oath which he had oathed upon is one Dirham or less. He-asws said: ‘When he did not make it for the Sake of Allah-azwj, so it is not with anything’.[213]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) جَمَاعَةً إِذْ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ مَوَالِي أَبِي جَعْفَرٍ ( عليه السلام ) فَسَلَّمَ عَلَيْهِ ثُمَّ جَلَسَ وَ بَكَى ثُمَّ قَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي كُنْتُ أَعْطَيْتُ اللَّهَ عَهْداً إِنْ عَافَانِيَ اللَّهُ مِنْ شَيْءٍ كُنْتُ أَخَافُهُ عَلَى نَفْسِي أَنْ أَتَصَدَّقَ بِجَمِيعِ مَا أَمْلِكُ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَافَانِي مِنْهُ وَ قَدْ حَوَّلْتُ عِيَالِي مِنْ مَنْزِلِي إِلَى قُبَّةٍ مِنْ خَرَابِ الْأَنْصَارِ وَ قَدْ حَمَلْتُ كُلَّ مَا أَمْلِكُ فَأَنَا بَائِعٌ دَارِي وَ جَمِيعَ مَا أَمْلِكُ فَأَتَصَدَّقُ بِهِ
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Muhammad Bin Yahya Al Khash’amy who said,
‘There was a group in the presence of Abu Abdullah-asws, when a man from the adherents of Abu Ja’far-asws entered. So he greeted him-asws, then was seated and cried. Then he said to him-asws, ‘May I be sacrificed for you-asws! I gave a promise to Allah-azwj that if He-azwj was to Heal me from something which I was afraid of upon myself, I would give in charity with the entirety of what I own; and Allah-azwj Mighty and Majestic did cure me from it, and I have transferred my family from my house to a canopy from the ruins of the Helpers, and have carried every thing what I owned, so I would sell my house, and the entirety of what I own, so I would give in charity with it’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) انْطَلِقْ وَ قَوِّمْ مَنْزِلَكَ وَ جَمِيعَ مَتَاعِكَ وَ مَا تَمْلِكُ بِقِيمَةٍ عَادِلَةٍ وَ اعْرِفْ ذَلِكَ ثُمَّ اعْمِدْ إِلَى صَحِيفَةٍ بَيْضَاءَ فَاكْتُبْ فِيهَا جُمْلَةَ مَا قَوَّمْتَ ثُمَّ انْظُرْ إِلَى أَوْثَقِ النَّاسِ فِي نَفْسِكَ فَادْفَعْ إِلَيْهِ الصَّحِيفَةَ وَ أَوْصِهِ وَ مُرْهُ إِنْ حَدَثَ بِكَ حَدَثُ الْمَوْتِ أَنْ يَبِيعَ مَنْزِلَكَ وَ جَمِيعَ مَا تَمْلِكُ فَيَتَصَدَّقَ بِهِ عَنْكَ ثُمَّ ارْجِعْ إِلَى مَنْزِلِكَ وَ قُمْ فِي مَالِكَ عَلَى مَا كُنْتَ فِيهِ فَكُلْ أَنْتَ وَ عِيَالُكَ مِثْلَ مَا كُنْتَ تَأْكُلُ
So Abu Abdullah-asws said: ‘Go and evaluate your house, and the entirety of your belongings, and whatever you own with a just price, and recognise that. Then take to a white parchment and write down in it all of whatever you have evaluated. Then look around to a reliable one of the people with regards to yourself, so hand over the parchment to him, and bequeath to him and instruct him that if there were to occur an event with you, an event of the death, that he should sell your house and the entirety of whatever you own, so he should give it in charity with it on your behalf. Then return to your house, and evaluate upon what was in it. So consume, you and your family, similar what you used to consume.
ثُمَّ انْظُرْ بِكُلِّ شَيْءٍ تَصَدَّقُ بِهِ فِيمَا تَسْتَقْبِلُ مِنْ صَدَقَةٍ أَوْ صِلَةِ قَرَابَةٍ أَوْ فِي وُجُوهِ الْبِرِّ فَاكْتُبْ ذَلِكَ كُلَّهُ وَ أَحْصِهِ فَإِذَا كَانَ رَأْسُ السَّنَةِ فَانْطَلِقْ إِلَى الرَّجُلِ الَّذِي أَوْصَيْتَ إِلَيْهِ فَمُرْهُ أَنْ يُخْرِجَ إِلَيْكَ الصَّحِيفَةَ ثُمَّ اكْتُبْ فِيهَا جُمْلَةَ مَا تَصَدَّقْتَ وَ أَخْرَجْتَ مِنْ صِلَةِ قَرَابَةٍ أَوْ بِرٍّ فِي تِلْكَ السَّنَةِ ثُمَّ افْعَلْ ذَلِكَ فِي كُلِّ سَنَةٍ حَتَّى تَفِيَ لِلَّهِ بِجَمِيعِ مَا نَذَرْتَ فِيهِ وَ يَبْقَى لَكَ مَنْزِلُكَ وَ مَالُكَ إِنْ شَاءَ اللَّهُ
Then consider everything you give in charity with, with regards to what faces you from the charity, or helping the relatives, or in the aspects of righteousness, so write that down, all of it, and count it. So whenever it is the start of the year, so go to the man to whom you had bequeathed to, and instruct him that he should bring the parchment out to you. Then write in it the total of whatever you have given in charity, and the expenses upon your relatives, or righteous deeds during that year. Then keep on doing that during every year until you have fulfilled for Allah-azwj with the entirety of what you had vowed in it, and there would remain for you, your house, and your wealth, Allah-azwj Willing’.
قَالَ فَقَالَ الرَّجُلُ فَرَّجْتَ عَنِّي يَا ابْنَ رَسُولِ اللَّهِ جَعَلَنِيَ اللَّهُ فِدَاكَ .
He (the narrator) said, ‘So the man said, ‘You-asws have relieved me, O son-asws of Rasool-Allah-saww, may Allah-azwj Make me to be sacrificed for you-asws’.[214]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ إِنَّ أُمِّي كَانَتْ جَعَلَتْ عَلَيْهَا نَذْراً نَذَرَتْ لِلَّهِ عَزَّ وَ جَلَّ فِي بَعْضِ وُلْدِهَا فِي شَيْءٍ كَانَتْ تَخَافُهُ عَلَيْهِ أَنْ تَصُومَ ذَلِكَ الْيَوْمَ الَّذِي تَقَدَّمَ فِيهِ عَلَيْهَا مَا بَقِيَتْ فَخَرَجَتْ مَعَنَا إِلَى مَكَّةَ فَأَشْكَلَ عَلَيْنَا صِيَامُهَا فِي السَّفَرِ فَلَمْ تَدْرِ تَصُومُ أَوْ تُفْطِرُ فَسَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ ذَلِكَ فَقَالَ لَا تَصُومُ فِي السَّفَرِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ وَضَعَ عَنْهَا حَقَّهُ فِي السَّفَرِ وَ تَصُومُ هِيَ مَا جَعَلَتْ عَلَى نَفْسِهَا فَقُلْتُ لَهُ فَمَا ذَا إِذَا قَدِمَتْ إِنْ تَرَكَتْ ذَلِكَ قَالَ لَا إِنِّي أَخَافُ أَنْ تَرَى فِي وَلَدِهَا الَّذِي نَذَرَتْ فِيهِ بَعْضَ مَا تَكْرَهُ .
Ali, from his father, from Ibn Mahboun, from Ali Bin Raib, from Zurara who said,
‘My mother had made vow upon herself. She vowed for Allah-azwj Mighty and Majestic regarding one of her children with regards to something which she had feared over him, that she would be Fasting on that day which had come upon her, for as long as she lived. So she went out with use to Makkah. So that was confusing upon us, for her to be Fasting during the journey. So she did not know when she should be Fasting or breaking it. So I asked Abu Ja’far-asws about that, so he-asws said: ‘She should not Fast during the journey. Allah-azwj Mighty and Majestic has Placed (dropped) it from her, being her right in the journey, and she should be Fasting what she had made it to be upon herself’. So I said to him-asws, ‘So what would be that when the day comes and she leaves that?’ He-asws said: ‘No! I-asws fear that she would see in her child that which she had vowed regarding it, some of what she had left’.[215]
عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مِسْمَعٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَانَتْ لِي جَارِيَةٌ حُبْلَى فَنَذَرْتُ لِلَّهِ عَزَّ وَ جَلَّ إِنْ وَلَدَتْ غُلَاماً أَنْ أُحِجَّهُ أَوْ أَحُجَّ عَنْهُ فَقَالَ إِنَّ رَجُلًا نَذَرَ لِلَّهِ عَزَّ وَ جَلَّ فِي ابْنٍ لَهُ إِنْ هُوَ أَدْرَكَ أَنْ يَحُجَّ عَنْهُ أَوْ يُحِجَّهُ فَمَاتَ الْأَبُ وَ أَدْرَكَ الْغُلَامُ بَعْدُ فَأَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) الْغُلَامُ فَسَأَلَهُ عَنْ ذَلِكَ فَأَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُحَجَّ عَنْهُ مِمَّا تَرَكَ أَبُوهُ .
From him, from his father, from Ibn Mahboub, from Ali Bin Raib, from Misma’a who said,
‘I said to Abu Abdullah-asws, ‘There was a slave girl of mine who was pregnant. So I vowed for Allah-azwj Mighty and Majestic that if she were to give birth to a boy, I would send him for Hajj, or I would perform Hajj on his behalf’. So he-asws said: ‘A man vowed for Allah-azwj Mighty and Majestic regarding a son of his, that when he is mature he would either perform Hajj of his behalf, or send him to Hajj. So the father dies and the boy matured afterwards. So the boy came to Rasool-Allah-saww, to ask him-saww about that. So Rasool-Allah-saww ordered him that he should perform Hajj on his behalf, from what his father had neglected’.[216]
باب النَّوَادِرِ
Chapter 18 – The Miscellaneous
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ حَدَّثَنِي شَيْخٌ مِنْ وُلْدِ عَدِيِّ بْنِ حَاتِمٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَدِيٍّ وَ كَانَ مَعَ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فِي حُرُوبِهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ فِي يَوْمَ الْتَقَى هُوَ وَ مُعَاوِيَةُ بِصِفِّينَ وَ رَفَعَ بِهَا صَوْتَهُ لِيُسْمِعَ أَصْحَابَهُ وَ اللَّهِ لَأَقْتُلَنَّ مُعَاوِيَةَ وَ أَصْحَابَهُ ثُمَّ يَقُولُ فِي آخِرِ قَوْلِهِ إِنْ شَاءَ اللَّهُ يَخْفِضُ بِهَا صَوْتَهُ وَ كُنْتُ قَرِيباً مِنْهُ
Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa, from a Sheykh from the sons of Udayy Bin Hatim, from his father,
(It has been narrated) from his grandfather Udayy, and he was with Amir Al-Momineen-asws during his-asws wars, that Amir Al-Momineen-asws said during the day he-asws met Muawiya (in battle) at Siffeen, and the voices were raised by it for his-asws companions to hear: ‘By Allah-azwj! I-asws will kill Muawiya and his companions’, then he-asws was saying at the end of his-asws speech: ‘Allah-azwj Willing’, lowering by it his-asws voice, and he-asws was near to it’.
فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّكَ حَلَفْتَ عَلَى مَا فَعَلْتَ ثُمَّ اسْتَثْنَيْتَ فَمَا أَرَدْتَ بِذَلِكَ فَقَالَ لِي إِنَّ الْحَرْبَ خُدْعَةٌ وَ أَنَا عِنْدَ الْمُؤْمِنِينَ غَيْرُ كَذُوبٍ فَأَرَدْتُ أَنْ أُحَرِّضَ أَصْحَابِي عَلَيْهِمْ كَيْلَا يَفْشَلُوا وَ كَيْ يَطْمَعُوا فِيهِمْ فَأَفْقَهُهُمْ يَنْتَفِعُ بِهَا بَعْدَ الْيَوْمِ إِنْ شَاءَ اللَّهُ
So I said, ‘O Amir Al-Momineen-asws! You-asws swore upon what you-asws would do, then made the exclusion. So what did you-asws intend by that?’ So he-asws said to me: ‘The war is tricky, and I-asws am not a liar in the presence of the Believers. So I-asws intended that I-asws exhort my-asws companions against them, so perhaps they would not be discouraged, and would be desirous regarding them. So the most understanding of them would benefit by if after today, Allah-azwj Willing.
وَ اعْلَمْ أَنَّ اللَّهَ جَلَّ ثَنَاؤُهُ قَالَ لِمُوسَى ( عليه السلام ) حَيْثُ أَرْسَلَهُ إِلَى فِرْعَوْنَ فَقُولا لَهُ قَوْلًا لَيِّناً لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشى وَ قَدْ عَلِمَ أَنَّهُ لَا يَتَذَكَّرُ وَ لَا يَخْشَى وَ لَكِنْ لِيَكُونَ ذَلِكَ أَحْرَصَ لِمُوسَى ( عليه السلام ) عَلَى الذَّهَابِ .
And know, that Allah-azwj, Majestic is His-azwj Praise Said to Musa-as when He-azwj Sent him-as to Pharaoh-la [20:44] Then speak to him a gentle word perhaps he may mind or fear, and He-azwj Knew that he-la would neither mind nor fear, but that happened to be an encouragement for Musa-as upon the going (to Pharaoh-la)’.[217]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَكَمِ عَنْ عِيسَى بْنِ عَطِيَّةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي آلَيْتُ أَنْ لَا أَشْرَبَ مِنْ لَبَنِ عَنْزِي وَ لَا آكُلَ مِنْ لَحْمِهَا فَبِعْتُهَا وَ عِنْدِي مِنْ أَوْلَادِهَا فَقَالَ لَا تَشْرَبْ مِنْ لَبَنِهَا وَ لَا تَأْكُلْ مِنْ لَحْمِهَا فَإِنَّهَا مِنْهَا .
Abu Ali Al Ashary, from Muhammad Bin Hassan, from Abu Imran Al Arzamy, from Abdullah Bin Al Hakam, from Isa Bin Atiyya who said,
‘I said to Abu Ja’far-asws, ‘I had oathed that I would neither drink from the milk of my goat nor eat from its flesh. So I sold it, and with me are its children’. So he-asws said: ‘Neither drink from their milk nor eat from their flesh, so these are from him’.[218]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ كَانَ لِرَجُلٍ عَلَيْهِ دَيْنٌ فَلَزِمَهُ فَقَالَ الْمَلْزُومُ كُلُّ حِلٍّ عَلَيْهِ حَرَامٌ إِنْ بَرِحَ حَتَّى يُرْضِيَكَ فَخَرَجَ مِنْ قَبْلِ أَنْ يُرْضِيَهُ كَيْفَ يَصْنَعُ وَ لَا يَدْرِي مَا يَبْلُغُ يَمِينُهُ وَ لَيْسَ لَهُ فِيهَا نِيَّةٌ قَالَ لَيْسَ بِشَيْءٍ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Uqba Bin Khalid,
(It has been narrated) from Abu Abdullah-asws regarding a man who had a debt upon him for a man, so he enforced it. So the enforced one said that every Permissible upon him is Prohibited if he continues until he satisfies him. So he went out from him before he had pleased him. How should he deal with it, and he does not know what is the extent of his oath, and there was no intention of his for it?’ He-asws said: ‘It is not with anything’.[219]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ نَجِيَّةَ الْعَطَّارِ قَالَ سَافَرْتُ مَعَ أَبِي جَعْفَرٍ ( عليه السلام ) إِلَى مَكَّةَ فَأَمَرَ غُلَامَهُ بِشَيْءٍ فَخَالَفَهُ إِلَى غَيْرِهِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) وَ اللَّهِ لَأَضْرِبَنَّكَ يَا غُلَامُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Najiyya Al Attar who said,
‘I travelled along with Abu Ja’far-asws to Makkah. So he-asws ordered his-asws slave with something, but he opposed him-asws to something else. So Abu Ja’far-asws said: ‘By Allah-azwj! I-asws will strike you, O slave!’
قَالَ فَلَمْ أَرَهُ ضَرَبَهُ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّكَ حَلَفْتَ لَتَضْرِبَنَّ غُلَامَكَ فَلَمْ أَرَكَ ضَرَبْتَهُ فَقَالَ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ أَنْ تَعْفُوا أَقْرَبُ لِلتَّقْوى .
He (the narrator) said, ‘But I did not see him-asws strike him, so I said, ‘May I be sacrificed for you-asws! You-asws had sworn to strike your-asws slave, but I did not see you strike him’. So he-asws said: ‘Is Allah-azwj Mighty and Majestic not Saying [2:237] and if you forgive it would be nearer to piety’.[220]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَجَزَ عَنِ الْكَفَّارَةِ الَّتِي تَجِبُ عَلَيْهِ صَوْمٍ أَوْ عِتْقٍ أَوْ صَدَقَةٍ فِي يَمِينٍ أَوْ نَذْرٍ أَوْ قَتْلٍ أَوْ غَيْرِ ذَلِكَ مِمَّا يَجِبُ عَلَى صَاحِبِهِ فِيهِ الْكَفَّارَةُ فَالِاسْتِغْفَارُ لَهُ كَفَّارَةٌ مَا خَلَا يَمِينَ الظِّهَارِ فَإِنَّهُ إِذَا لَمْ يَجِدْ مَا يُكَفِّرُ حَرُمَ عَلَيْهِ أَنْ يُجَامِعَهَا وَ فُرِّقَ بَيْنَهُمَا إِلَّا أَنْ تَرْضَى الْمَرْأَةُ أَنْ تَكُونَ مَعَهُ وَ لَا يُجَامِعَهَا .
Ali Bin Ibrahim, from his father, from one of his companions, from Aasim Bin Humeyd, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who is frustrated from (paying the) expiation which is Obligated upon him, be it a Fast, or emancipating (librating), or a charity with regards to an oath, or a vow, or killing, or other than that from what it Obligated upon its perpetrator the expiation in it, so there is no seeking of Forgiveness is an expiation for him, except for an oath of the Zihaar. So if he, when he does not find what he expiates with, it is Prohibited upon him that he copulates with her, and there would be separation between the two of them, except if the woman is pleased that there be togetherness between him and her’.[221]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الظِّهَارُ إِذَا عَجَزَ صَاحِبُهُ عَنِ الْكَفَّارَةِ فَلْيَسْتَغْفِرْ رَبَّهُ وَ يَنْوِي أَنْ لَا يَعُودَ قَبْلَ أَنْ يُوَاقِعَ ثُمَّ لْيُوَاقِعْ وَ قَدْ أَجْزَأَ ذَلِكَ عَنْهُ مِنَ الْكَفَّارَةِ فَإِذَا وَجَدَ السَّبِيلَ إِلَى مَا يُكَفِّرُ يَوْماً مِنَ الْأَيَّامِ فَلْيُكَفِّرْ وَ إِنْ تَصَدَّقَ وَ أَطْعَمَ نَفْسَهُ وَ عِيَالَهُ فَإِنَّهُ يُجْزِئُهُ إِذَا كَانَ مُحْتَاجاً وَ إِنْ لَمْ يَجِدْ ذَلِكَ فَلْيَسْتَغْفِرْ رَبَّهُ وَ يَنْوِي أَنْ لَا يَعُودَ فَحَسْبُهُ ذَلِكَ وَ اللَّهِ كَفَّارَةً .
Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Zihaar, when its perpetrator is frustrated from the expiation, so let him seek Forgiveness from his Lord-azwj, and make the intention that he would not repeat before he copulates (with his wife again). Then let him copulate, and that would suffice from him as the expiation. So when he finds the way to what he can expiate with, on a day from the days, so let him expiate, even if it be a charity, and feeding himself and his family, so he has sufficed it, when he is a needy. And if he cannot find that, so let him seek Forgiveness from his Lord-azwj, and make the intention that he would not repeat it, so that would count, by Allah-azwj, as an expiation’.[222]
مُحَمَّدُ بْنُ يَحْيَى قَالَ كَتَبَ مُحَمَّدُ بْنُ الْحَسَنِ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) رَجُلٌ حَلَفَ بِالْبَرَاءَةِ مِنَ اللَّهِ وَ مِنْ رَسُولِهِ ( صلى الله عليه وآله ) فَحَنِثَ مَا تَوْبَتُهُ وَ كَفَّارَتُهُ فَوَقَّعَ ( عليه السلام ) يُطْعِمُ عَشَرَةَ مَسَاكِينَ لِكُلِّ مِسْكِينٍ مُدٌّ وَ يَسْتَغْفِرُ اللَّهَ عَزَّ وَ جَلَّ .
Muhammad Bin Yahya said,
‘Muhammad Bin Al-Hassan wrote to Abu Muhammad-asws, ‘A man swore with the disavowing from Allah-azwj, and from His-azwj Rasool-saww, then he reneged. So what is his repentance and his expiation?’ So he-asws wrote: ‘He should feed ten poor ones, for each poor, a handful, and he should seek Forgiveness of Allah-azwj Mighty and Majestic’.[223]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ حَلَفَ فَقَالَ لَا وَ رَبِّ الْمُصْحَفِ فَحَنِثَ فَعَلَيْهِ كَفَّارَةٌ وَاحِدَةٌ .
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 swears, so he says, ‘No, by the Lord-azwj of the Parchment’. So he reneges, so upon him is one expiation’.[224]
وَ بِإِسْنَادِهِ قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) هَلْ يُطْعَمُ الْمَسَاكِينُ فِي كَفَّارَةِ الْيَمِينِ لُحُومَ الْأَضَاحِيِّ فَقَالَ لَا لِأَنَّهُ قُرْبَانٌ لِلَّهِ .
And by his chain, said,
‘Amir Al-Momineen-asws was asked, ‘Can one feed the poor with regards to an expiation, the flesh of the sacrifice?’ So he-asws said ;’No, because it is an offering for Allah-azwj’.[225]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَكُونُ عَلَيْهِ الْيَمِينُ فَيُحْلِفُهُ غَرِيمُهُ بِالْأَيْمَانِ الْمُغَلَّظَةِ أَنْ لَا يَخْرُجَ مِنَ الْبَلَدِ إِلَّا يُعْلِمُهُ فَقَالَ لَا يَخْرُجُ حَتَّى يُعْلِمَهُ قُلْتُ إِنْ أَعْلَمَهُ لَمْ يَدَعْهُ قَالَ إِنْ كَانَ عِلْمُهُ ضَرَراً عَلَيْهِ وَ عَلَى عِيَالِهِ فَلْيَخْرُجْ وَ لَا شَيْءَ عَلَيْهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Sahl, from Muhammad Bin Sinan, from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘The man happens to have an oath upon him, so his creditor gets him to swear with the harsh oath that he cannot leave from the city except by letting him know’. So he-asws said: ‘He should not go out until he lets him know’ I said, ‘If he lets him know, he would not leave him’. He-asws said: ‘If his letting him know is harmful upon him and upon his family, so let him go out, and there is nothing upon him (expiation)’.[226]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ عَلَاءٍ بَيَّاعِ السَّابِرِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ اسْتَوْدَعَتْ رَجُلًا مَالًا فَلَمَّا حَضَرَهَا الْمَوْتُ قَالَتْ لَهُ إِنَّ الْمَالَ الَّذِي دَفَعْتُهُ إِلَيْكَ لِفُلَانَةَ فَمَاتَتِ الْمَرْأَةُ فَأَتَى أَوْلِيَاؤُهَا الرَّجُلَ فَقَالُوا لَهُ إِنَّهُ كَانَ لِصَاحِبَتِنَا مَالٌ لَا نَرَاهُ إِلَّا عِنْدَكَ فَاحْلِفْ لَنَا مَا لَنَا قِبَلَكَ شَيْءٌ أَ يَحْلِفُ لَهُمْ قَالَ إِنْ كَانَتْ مَأْمُونَةً عِنْدَهُ فَلْيَحْلِفْ وَ إِنْ كَانَتْ مُتَّهَمَةً عِنْدَهُ فَلَا يَحْلِفُ وَ يَضَعُ الْأَمْرَ عَلَى مَا كَانَ فَإِنَّمَا لَهَا مِنْ مَالِهَا ثُلُثُهُ.
Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ali Bin Al Noman, from Abdullah Bin Muskan, from Ala’a Bayaa Al Sabiry who said,
‘I asked Abu Abdullah-asws about a woman who entrusted a man with some wealth. So when the death preseted itself to her, she said to him, ‘The wealth which I had handed it over to you is for so and so woman’. So the woman died, and her guardians came over to the man so they said to him, ‘There used to be some wealth for our companion, but we do not see it except to be with you, therefore swear an oath for us that there is nothing for us with you, anything’. Should he swear for them?’ He-asws said: ‘If she (the deceased) was trusted (by her guardians), so let him swear, and if she was an accused (by them) in his presence, so he should not swear, and he should place the matter upon what it used to be. But rather, for her, from her wealth, is a third’.[227]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَفْصٍ وَ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الرَّجُلِ يُقْسِمُ عَلَى أَخِيهِ قَالَ لَيْسَ عَلَيْهِ شَيْءٌ إِنَّمَا أَرَادَ إِكْرَامَهُ .
Ahmad Bin Muhammad, from Ibn Fazzal, from Hafs, and someone else from our companions,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was asked about the man who swore upon his brother. He-asws said: ‘There is nothing upon him. But rather he intended to honour him’.[228]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ وَاقَعَ امْرَأَتَهُ وَ هِيَ حَائِضٌ قَالَ إِنْ كَانَ وَاقَعَهَا فِي اسْتِقْبَالِ الدَّمِ فَلْيَسْتَغْفِرِ اللَّهَ وَ لْيَتَصَدَّقْ عَلَى سَبْعَةِ نَفَرٍ مِنَ الْمُؤْمِنِينَ بِقَدْرِ قُوتِ كُلِّ رَجُلٍ مِنْهُمْ لِيَوْمِهِ وَ لَا يَعُدْ وَ إِنْ كَانَ وَاقَعَهَا فِي إِدْبَارِ الدَّمِ فِي آخِرِ أَيَّامِهَا قَبْلَ الْغُسْلِ فَلَا شَيْءَ عَلَيْهِ .
Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Al Halby who said,
‘Abu Abdullah-asws was asked about a man who copulated with his wife and she was in her menstruation. He-asws said: ‘If he had copulated with her during the beginning of the blood, so let him seek the Forgiveness of Allah-azwj, and let him give in charity to seven persons from the Believers in a measurement of a provision for each man among them for his day, and he should not repeat. And if he had copulated with her at the declining of the blood, during the end of her (menstruating) days, before the washing, so there is nothing upon him’.[229]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ سُوقَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ شَيْءٍ لَا نَذْرَ فِي مَعْصِيَةٍ قَالَ فَقَالَ كُلُّ مَا كَانَ لَكَ فِيهِ مَنْفَعَةٌ فِي دِينٍ أَوْ دُنْيَا فَلَا حِنْثَ عَلَيْكَ فِيهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Sowqat, from Ibn Bukeyr, from Zurara who said,
‘I said to Abu Abdullah-asws, ‘Which thing is, ‘there is not vow regarding a disobedience’?’ So he-asws said: ‘Everything what was for you in which was a benefit regarding Religion or world, so there is no reneging upon you in it’.[230]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُظَاهِرُ مِنِ امْرَأَتِهِ يَجُوزُعِتْقُ الْمَوْلُودِ فِي الْكَفَّارَةِ فَقَالَ كُلُّ الْعِتْقِ يَجُوزُ فِيهِ الْمَوْلُودُ إِلَّا فِي كَفَّارَةِ الْقَتْلِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ يَعْنِي بِذَلِكَ مُقِرَّةً قَدْ بَلَغَتِ الْحِنْثَ .
Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr and Ibn Abu Umeyr, both together from Ma’mar Bin Yahya,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the man who did ‘Zihaar’ from his wife. Is it allowed to free a new-born (slave) regarding the expiation?’ So he-asws said: ‘Every emancipation is allowed in which is the new-born except regarding the expiation for the killing, for Allah-azwj Mighty and Majestic is Saying [4:92] he should free a believing slave, Meaning by that one who has accepted (Al Islam) who has reached the (age of) wrongdoing’.[231]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) فِي رَجُلٍ جَعَلَ عَلَى نَفْسِهِ عِتْقَ رَقَبَةٍ فَأَعْتَقَ أَشَلَّ [أَوْ] أَعْرَجَ قَالَ إِذَا كَانَ مِمَّا يُبَاعُ أَجْزَأَ عَنْهُ إِلَّا أَنْ يَكُونَ سَمَّى فَعَلَيْهِ مَا اشْتَرَطَ وَ سَمَّى .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Husayn, from Amro Bin Saeed, from Musadda Bin Sadaqa, from Ammar Al Sabity,
(It has been narrated) from Abu Abdullah-asws from his-asws father-asws regarding a man who made it upon himself to the freeing of a neck, be he paralysed or lame. He-asws said: ‘If he was from what is being sold, it would suffice from it, except he happened to have specified it, so upon him would be what he had stipulated and specified’.[232]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ حَلَفَ تَقِيَّةً قَالَ إِنْ خِفْتَ عَلَى مَالِكَ وَ دَمِكَ فَاحْلِفْ تَرُدُّهُ بِيَمِينِكَ فَإِنْ لَمْ تَرَ أَنَّ ذَلِكَ يَرُدُّ شَيْئاً فَلَا تَحْلِفْ لَهُمْ .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from one of his companions,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding a man who swears in dissimulation. He-asws said: ‘If you fear upon your wealth, and your blood, so swear in order to repulse it by your oath. So if you see that, that is not repulsing anything, so do not swear for them’.[233]
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 ) سُئِلَ عَنْ رَجُلٍ نَذَرَ وَ لَمْ يُسَمِّ شَيْئاً قَالَ إِنْ شَاءَ صَلَّى رَكْعَتَيْنِ وَ إِنْ شَاءَ صَامَ يَوْماً وَ إِنْ شَاءَ تَصَدَّقَ بِرَغِيفٍ .
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 was asked about a man who vowed and did not specify anything. He-asws said: ‘If he so desires to, he can Pray two Cycles, and if he so desire to he can Fast for a day, and if he so desires to he can give charity with a loaf (of bread)’.[234]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ قِيلَ لَهُ فَعَلْتَ كَذَا وَ كَذَا قَالَ لَا وَ اللَّهِ مَا فَعَلْتُهُ وَ قَدْ فَعَلَهُ فَقَالَ كَذِبَةٌ كَذَبَهَا يَسْتَغْفِرُ اللَّهَ مِنْهَا .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said regarding a man to whom it was said, ‘You did such and such’. He said, ‘No, by Allah-azwj, I did not do it’, and he had done it. So he-asws said: ‘A lie he has lied it. He should seek Forgiveness of Allah-azwj from it’.[235]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ كَانَتْ مِنْ أَيْمَانِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا وَ أَسْتَغْفِرُ اللَّهَ .
A number of our companions, from Sahl Bin Ziyad, from Al Nowfaly, from Isa Bin Abdullah Bin Muhammad Bin Umar Bin Ali, from his father, from his grandfather who said,
‘From am oath of Rasool-Allah-saww was: ‘No, and I-saww seek Forgiveness of Allah-azwj’.[236]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ ذَكَرَهُ قَالَ لَمَّا سُمَّ الْمُتَوَكِّلُ نَذَرَ إِنْ عُوفِيَ أَنْ يَتَصَدَّقَ بِمَالٍ كَثِيرٍ فَلَمَّا عُوفِيَ سَأَلَ الْفُقَهَاءَ عَنْ حَدِّ الْمَالِ الْكَثِيرِ فَاخْتَلَفُوا عَلَيْهِ فَقَالَ بَعْضُهُمْ مِائَةُ أَلْفٍ وَ قَالَ بَعْضُهُمْ عَشَرَةُ آلَافٍ فَقَالُوا فِيهِ أَقَاوِيلَ مُخْتَلِفَةً فَاشْتَبَهَ عَلَيْهِ الْأَمْرُ فَقَالَ رَجُلٌ مِنْ نُدَمَائِهِ يُقَالُ لَهُ صَفْعَانُ أَ لَا تَبْعَثُ إِلَى هَذَا الْأَسْوَدِ فَتَسْأَلَ عَنْهُ فَقَالَ لَهُ الْمُتَوَكِّلُ مَنْ تَعْنِي وَيْحَكَ فَقَالَ لَهُ ابْنَ الرِّضَا فَقَالَ لَهُ وَ هُوَ يُحْسِنُ مِنْ هَذَا شَيْئاً فَقَالَ إِنْ أَخْرَجَكَ مِنْ هَذَا فَلِي عَلَيْكَ كَذَا وَ كَذَا وَ إِلَّا فَاضْرِبْنِي مِائَةَ مِقْرَعَةٍ
Ali Bin Ibrahim, from his father, from one of his companions mentioning it, said,
‘When Al-Mutawakkil specified a vow that if it is fulfilled, he would give a lot of wealth in charity, it was fulfilled, so he asked the jurists about a limit of the ‘lot of wealth’. So they differed over it. Some of them said, ‘One hundred thousand’, and some of them said, ‘ten thousand’. Thus they said differing statements over it confusing the matter. So a man from his barmen called Saf’an said, ‘Why don’t you send (someone) to this blackie to ask from him?’ So Mutawakkil said to him, ‘Whom do you mean, woe be unto you!’ So he said to him, ‘Son-asws of Al-Reza-asws’. So he said to him, ‘And he-asws is better than this thing?’ So he said, ‘If he takes you out from this, so for me upon you would be such and such, or else you can whip me one hundred lashes’.
فَقَالَ الْمُتَوَكِّلُ قَدْ رَضِيتُ يَا جَعْفَرَ بْنَ مَحْمُودٍ صِرْ إِلَيْهِ وَ سَلْهُ عَنْ حَدِّ الْمَالِ الْكَثِيرِ فَصَارَ جَعْفَرُ بْنُ مَحْمُودٍ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ( عليه السلام ) فَسَأَلَهُ عَنْ حَدِّ الْمَالِ الْكَثِيرِ فَقَالَ الْكَثِيرُ ثَمَانُونَ فَقَالَ لَهُ جَعْفَرٌ يَا سَيِّدِي إِنَّهُ يَسْأَلُنِي عَنِ الْعِلَّةِ فِيهِ فَقَالَ لَهُ أَبُو الْحَسَنِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ فَعَدَدْنَا تِلْكَ الْمَوَاطِنَ فَكَانَتْ ثَمَانِينَ .
So Al-Mutawakkil said, ‘I am pleased. O Ja’far Bin Mahmoud, go to him-asws and ask him-asws about a limit of the ‘lot of wealth’’. So Ja’far Bin Mahmoud went to Abu Al-Hassan Ali-asws Bin Muhammad-asws, so he asked him-asws about a limit of the ‘lot of wealth’. So he-asws said: ‘(The term) ‘a lot’ is eighty’. So Ja’far said to him-asws, ‘O my master! He would be asking me about the reason with regards to it’. So Abu
Al-Hassan-asws said to him: ‘Allah-azwj Mighty and Majestic is Saying [9:25] Certainly, Allah helped you in a lot of places – so the number of these places were eight’.[237]
هَذَا آخِرُ كِتَابِ الْأَيْمَانِ وَ النُّذُورِ وَ الْكَفَّارَاتِ وَ بِهِ تَمَّ كِتَابُ الْفُرُوعِ مِنَ الْكَافِي تَأْلِيفُ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ يَعْقُوبَ الرَّازِيِّ الْكُلَيْنِيِّ رَحِمَهُ اللَّهُ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَّى اللَّهُ عَلَى سَيِّدِنَا وَ نَبِيِّنَا مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ وَ سَلَّمَ تَسْلِيماً كَثِيراً وَ يَتْلُوهُ كِتَابُ الرَّوْضَةِ مِنَ الْكَافِي إِنْ شَاءَ اللَّهُ .
This is the end of the Book of Oaths, and the Vows, and the Expiations, and by it the Book ‘Furoo’ from Al Kafi is completed, compiled by Abu Ja’far Muhammad Bin Yaqoub Al Razy Al Kulayni, may Allah-azwj have Mercy on him; and the Praise is for Allah-azwj the Lord-azwj of the worlds, and Blessings be upon our master and our Prophet-saww Muhammad-saww, and his-saww Pure Progeny-asws, and greetings with abundant greetings; and it would be followed by the Book Al Rawza from Al Kafi, Allah-azwj Willing.
[1] Al Kafi – V 7 – The Book of Testimonies Ch 21 H 1
[2] Al Kafi – V 7 – The Book of Testimonies Ch 21 H 2
[3] Al Kafi – V 7 – The Book of Testimonies Ch 21 H 3
[4] Al Kafi – V 7 – The Book of Testimonies Ch 22 H 1
[5] Al Kafi – V 7 – The Book of Testimonies Ch 23 H 1
[6] Al Kafi – V 7 – The Book of Testimonies Ch 23 H 2
[7] Al Kafi – V 7 – The Book of Testimonies Ch 23 H 3
[8] Al Kafi – V 7 – The Book of Testimonies Ch 23 H 4
[9] Al Kafi – V 7 – The Book of Testimonies Ch 23 H 5
[10] Al Kafi – V 7 – The Book of Testimonies Ch 23 H 6
[11] Al Kafi – V 7 – The Book of Testimonies Ch 23 H 7
[12] Al Kafi – V 7 – The Book of Testimonies Ch 23 H 8
[13] Al Kafi – V 7 – The Book of Testimonies Ch 23 H 9
[14] Al Kafi – V 7 – The Book of Testimonies Ch 23 H 10
[15] Al Kafi – V 7 – The Book of Testimonies Ch 23 H 11
[16] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 1 H 1
[17] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 1 H 2
[18] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 1 H 3
[19] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 2 H 1
[20] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 2 H 2
[21] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 3 H 1
[22] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 3 H 2
[23] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 3 H 3
[24] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 3 H 4
[25] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 3 H 5
[26] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 4 H 1
[27] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 4 H 2
[28] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 5 H 1
[29] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 5 H 2
[30] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 5 H 3
[31] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 6 H 1
[32] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 6 H 2
[33] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 7 H 1
[34] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 8 H 1
[35] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 8 H 2
[36] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 8 H 3
[37] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 8 H 4
[38] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 8 H 5
[39] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 9 H 1
[40] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 9 H 2
[41] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 9 H 3
[42] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 9 H 4
[43] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 9 H 5
[44] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 9 H 6
[45] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 10 H 1
[46] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 10 H 2
[47] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 10 H 3
[48] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 10 H 4
[49] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 11 H 1
[50] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 11 H 2
[51] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 12 H 1
[52] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 13 H 1
[53] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 13 H 2
[54] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 13 H 3
[55] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 13 H 4
[56] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 13 H 5
[57] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 14 H 1
[58] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 14 H 2
[59] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 14 H 1
[60] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 14 H 2
[61] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 14 H 3
[62] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 14 H 1
[63] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 14 H 2
[64] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 14 H 3
[65] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 14 H 4
[66] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 14 H 5
[67] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 14 H 6
[68] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 15 H 1
[69] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 15 H 2
[70] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 16 H 1
[71] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 1
[72] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 2
[73] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 3
[74] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 4
[75] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 5
[76] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 6
[77] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 7
[78] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 8
[79] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 9
[80] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 10
[81] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 11
[82] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 12
[83] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 13
[84] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 14
[85] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 15
[86] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 16
[87] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 17
[88] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 18
[89] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 19
[90] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 20
[91] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 21
[92] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 22
[93] Al Kafi – V 7 – The Book of Judgements and the Rulings Ch 17 H 23
[94] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 1 H 1
[95] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 1 H 2
[96] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 1 H 3
[97] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 1 H 4
[98] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 1 H 5
[99] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 1 H 6
[100] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 2 H 1
[101] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 2 H 2
[102] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 2 H 3
[103] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 2 H 4
[104] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 2 H 5
[105] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 2 H 6
[106] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 2 H 7
[107] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 2 H 8
[108] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 2 H 9
[109] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 2 H 10
[110] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 2 H 11
[111] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 3 H 1
[112] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 3 H 2
[113] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 3 H 2
[114] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 4 H 1
[115] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 4 H 2
[116] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 5 H 1
[117] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 5 H 2
[118] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 6 H 1
[119] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 1
[120] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 2
[121] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 3
[122] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 4
[123] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 5
[124] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 6
[125] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 7
[126] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 8
[127] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 9
[128] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 10
[129] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 11
[130] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 12
[131] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 13
[132] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 14
[133] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 15
[134] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 16
[135] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 17
[136] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 18
[137] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 8 H 1
[138] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 9 H 1
[139] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 9 H 2
[140] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 9 H 3
[141] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 9 H 4
[142] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 9 H 5
[143] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 10 H 1
[144] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 10 H 2
[145] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 10 H 3
[146] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 11 H 1
[147] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 11 H 2
[148] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 11 H 3
[149] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 11 H 4
[150] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 12 H 1
[151] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 12 H 2
[152] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 12 H 3
[153] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 12 H 4
[154] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 12 H 5
[155] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 12 H 6
[156] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 12 H 7
[157] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 12 H 8
[158] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 12 H 9
[159] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 12 H 10
[160] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 13 H 1
[161] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 13 H 2
[162] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 13 H 3
[163] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 13 H 4
[164] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 13 H 5
[165] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 13 H 6
[166] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 13 H 7
[167] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 13 H 8
[168] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 14 H 1
[169] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 14 H 2
[170] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 14 H 3
[171] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 14 H 4
[172] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 14 H 5
[173] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 15 H 1
[174] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 15 H 2
[175] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 15 H 3
[176] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 15 H 4
[177] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 15 H 5
[178] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 1
[179] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 2
[180] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 3
[181] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 4
[182] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 5
[183] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 6
[184] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 7
[185] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 8
[186] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 9
[187] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 10
[188] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 11
[189] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 12
[190] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 13
[191] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 16 H 14
[192] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 1
[193] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 2
[194] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 3
[195] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 4
[196] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 5
[197] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 6
[198] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 7
[199] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 8
[200] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 9
[201] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 10
[202] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 11
[203] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 12
[204] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 13
[205] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 14
[206] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 15
[207] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 16
[208] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 17
[209] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 18
[210] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 19
[211] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 20
[212] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 21
[213] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 22
[214] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 23
[215] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 24
[216] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 17 H 25
[217] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 1
[218] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 2
[219] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 3
[220] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 4
[221] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 5
[222] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 6
[223] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 7
[224] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 8
[225] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 9
[226] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 10
[227] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 11
[228] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 12
[229] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 13
[230] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 14
[231] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 15
[232] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 16
[233] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 17
[234] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 18
[235] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 19
[236] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 20
[237] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 18 H 21