Bihar Al-Anwaar Volume 100 Part 2

بحار الأنوار

BIHAR AL-ANWAAR

الجزء المائة

Volume 100

Part 2 out of 4

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams^-asws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

باب 21 أقسام الخيار و أحكامها

CHAPTER 21 – THE TYPES OF CHOICES AND THEIR RULINGS

1- ب، قرب الإسناد حَمَّادُ بْنُ عِيسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ جَدِّي عَلِيَّ بْنَ الْحُسَيْنِ ع قَالَ: كَانَ الْقَضَاءُ فِيمَا مَضَى إِذَا ابْتَاعَ الرَّجُلُ الْجَارِيَةَ فَوَطِئَهَا ثُمَّ يَظْهَرُ عَيْبٌ أَنَّ الْبَيْعَ لَازِمٌ لَا يُرَدُّ وَ يَأْخُذُ أَرْشَ الْعَيْبِ‏.

(The book) ‘Qurb Al Isnaad’ – Hammad Bin Isa said,

‘I heard Abu Abdullah^-asws saying: ‘My^-asws grandfather^-asws Ali^-asws Bin Al-Husayn^-asws said: ‘The ruling in the past was that if a man bought a slave girl, had union with her, and then a defect became apparent, the sale would be binding and not subject to return, and he would take indemnity (compensation) for the defect’’.[1]

2- ب، قرب الإسناد ابْنُ رِئَابٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ اشْتَرَى جَارِيَةً لِمَنِ الْخِيَارُ لِلْمُشْتَرِي أَوْ لِلْبَائِعِ أَوْ لَهُمَا كِلَاهُمَا

(The book) ‘Qurb Al Isnaad’ – Ibn Riab who said,

‘I asked Abu Abdullah^-asws about a man who buy a slave girl, ‘Who has the option (of cancelling the sale), the buyer, the seller, or both of them?’

قَالَ فَقَالَ الْخِيَارُ لِمَنِ اشْتَرَى ثَلَاثَةَ أَيَّامٍ نَظِرَةً فَإِذَا مَضَتْ ثَلَاثَةُ أَيَّامٍ فَقَدْ وَجَبَ الشِّرَاءُ

He (the narrator) said: ‘He^-asws said: ‘The option belongs to the buyer for three days as a period of consideration. If three days pass, the purchase becomes obligatory (binding)’.

قُلْتُ لَهُ أَ رَأَيْتَ إِنْ قَبَّلَهَا الْمُشْتَرِي أَوْ لَامَسَ

I said to him^-asws, ‘What is your^-asws view, if the buyer kisses her or touches her?’

قَالَ فَقَالَ إِذَا قَبَّلَ أَوْ لَامَسَ أَوْ نَظَرَ مِنْهَا إِلَى مَا يَحْرُمُ عَلَى غَيْرِهِ فَقَدِ انْقَضَى الشَّرْطُ وَ لَزِمَتْهُ.

He^-asws said: ‘If he kisses, touches, or looks at what is unlawful for others to see, then the condition is void, and the sale becomes binding upon him’’.[2]

3- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَا الشَّرْطُ فِي الْحَيَوَانِ

(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Jameel, from Fuzeyl Bin Yasaar,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘What is the condition regarding the living beings?’

قَالَ ثَلَاثَةُ أَيَّامٍ لِلْمُشْتَرِي

He^-asws said: ‘Three days for the buyer’.

قُلْتُ فَمَا الشَّرْطُ فِي غَيْرِ الْحَيَوَانِ

I said, ‘So what is the condition regarding other than the living beings?’

قَالَ الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَفْتَرِقَا فَإِذَا افْتَرَقَا فَلَا خِيَارَ بَعْدَ الرِّضَا مِنْهُمَا.

He^-asws said: ‘Both the two sellers are with the choice for as long as they (buyer and seller) have not separated. When they do separate, there is no choice after the agreement from them’’.[3]

4- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ رَفَعَهُ إِلَى الْحُسَيْنِ بْنِ زَيْدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا التَّاجِرَانِ صَدَقَا وَ بَرَّا بُورِكَ لَهُمَا وَ إِذَا كَذَبَا وَ خَانَا لَمْ يُبَارَكْ لَهُمَا وَ هُمَا بِالْخِيَارِ مَا لَمْ يَفْتَرِقَا فَإِنِ اخْتَلَفَا فَالْقَوْلُ قَوْلُ رَبِّ السِّلْعَةِ أَوْ يَتَتَارَكَا.

(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ash’ary, raising it to Al-Husayn Bin Zaid, from his forefathers,

‘From Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘If two traders are honest and truthful, they will be Blessed, but if they lie and betray, no Blessing will be Given to them. They have the option (to cancel the sale) as long as they have not separated. If they disagree, then the word is accepted from the owner of the goods, or they should abandon the transaction!’’[4]

5- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ عُمَرَ قَالَ قَالَ النَّبِيُّ ص‏ مَنِ اشْتَرَى شَاةً مُصَرَّاةً فَهُوَ بِالْخِيَارِ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – From Ibn Umar who said,

‘The Prophet^-saww said: ‘Whoever buys a she-camel or ewe whose milk has been retained (i.e., not milked to deceive the buyer), then he is with the choice (to return it)’’.[5]

6- مع، معاني الأخبار مُحَمَّدُ بْنُ هَارُونَ الزَّنْجَانِيُّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عُبَيْدٍ رَفَعَهُ إِلَى النَّبِيِّ ص قَالَ: لَا تُصَرُّوا الْإِبِلَ وَ الْغَنَمَ مَنِ اشْتَرَى مُصَرَّاةً فَهُوَ بِآخِرِ النَّظَرَيْنِ إِنْ شَاءَ رَدَّهَا أَوْ رَدَّ مَعَهَا صَاعاً مِنْ تَمْرٍ.

(The book) ‘Ma’any Al Akhbar’ – Muhammad Bin Haroun Al Zanjany, from Ali Bin Abdul Aziz, from Abu Ubeyd raising it to,

‘The Prophet^-saww said: ‘Do not bind the udders of camels and sheep (to deceive buyers). Whoever buys an animal whose milk has been retained has the right of final choice, if he wishes, he may return it, or return it along with a Sa’a (unit of measure) of dates’’.[6]

7- وَ فِي حَدِيثٍ آخَرَ مَنِ اشْتَرَى مُحَفَّلَةً فَرَدَّهَا فَلْيَرُدَّ مَعَهَا صَاعاً.

And in another Hadeeth: ‘One who buys an animal with retained milk and returns it, let him return it along with a Sa’a (unit of measure of dates)’’.[7]

8 ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْيَقْطِينِيِّ عَنِ ابْنِ فَضَّالٍ عَنِ الرِّضَا ع قَالَ: فِي أَرْبَعَةِ أَشْيَاءَ خِيَارُ سَنَةٍ الْجُنُونِ وَ الْجُذَامِ وَ الْبَرَصِ وَ الْقَرْنِ‏.

(The book) ‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ash’ary, from Al Yaqteeny, from Ibn Fazzal,

‘From Al-Reza^-asws having said: ‘In four things there is choice for a year (to cancel a sale) – the insane, and the leprosy, and the vitiligo, and the damaged genitals’’.[8]

9- ضا، فقه الرضا عليه السلام رُوِيَ‏ إِذَا صَفَقَ الرَّجُلُ عَلَى الْبَيْعِ فَقَدْ وَجَبَ وَ إِنْ لَمْ يَفْتَرِقَا.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws: ‘It is reported that when a man strikes hands on a sale (i.e. confirms it by gesture), the sale becomes binding even if they have not yet separated.[9]

10- وَ رُوِيَ‏ أَنَّ الشَّرْطَ فِي الْحَيَوَانِ ثَلَاثَةُ أَيَّامٍ اشْتَرَطَ أَوْ لَمْ يَشْتَرِطْ.

And it is reported that the condition regarding the living beings is of three days, whether it has been stipulated or not stipulated.[10]

11- وَ رُوِيَ‏ فِي الرَّجُلِ يَشْتَرِي الْمَتَاعَ فَيَجِدُ بِهِ عَيْباً يُوجِبُ الرَّدَّ فَإِنْ كَانَ‏ الْمَتَاعُ قَائِماً بِعَيْنِهِ رُدَّ عَلَى صَاحِبِهِ وَ إِنْ كَانَ قَدْ قُطِعَ أَوْ خِيطَ أَوْ حَدَثَتْ فِيهِ حَادِثَةٌ رَجَعَ فِيهِ بِنُقْصَانِ الْعَيْبِ عَلَى سَبِيلِ الْأَرْشِ‏.

And it is reported regarding the man who buys the merchandise and finds in it a defect that justifies returning it – if the merchandise is still present in its original state, it is to be returned to its owner. But if it has been cut, sewn, or something has occurred to it, then he is to be compensated for the defect through a reduction in the price by way of indemnity (compensation).[11]

12- وَ رُوِيَ‏ أَنَّ كُلَّ زَائِدَةٍ فِي الْبَدَنِ مِمَّا هُوَ فِي أَصْلِ الْخَلْقِ نَاقِصٌ مِنْهُ يُوجِبُ الرَّدَّ فِي الْبَيْعِ‏ وَ اعْلَمْ أَنَّ الْبَائِعَيْنِ بِالْخِيَارِ مَا لَمْ يَفْتَرِقَا فَإِذَا افْتَرَقَا فَلَا خِيَارَ لِوَاحِدٍ مِنْهُمَا

And it is reported that any extra part on the body or any deficiency in what is normally part of the natural creation is grounds for returning an item in a sale. Know that both parties to the sale have the option (to cancel) as long as they have not separated. Once they separate, neither of them has the option any more.

فَإِنْ خَرَجَ فِي السِّلْعَةِ عَيْبٌ وَ عَلِمَ الْمُشْتَرِي فَالْخِيَارُ إِلَيْهِ إِنْ شَاءَ رَدَّ وَ إِنْ شَاءَ أَخَذَهُ أَوْ رَدَّ عَلَيْهِ بِالْقِيمَةِ أَرْشَ الْعَيْبِ وَ إِنْ كَانَ الْعَيْبُ فِي بَعْضِ مَا اشْتَرَى وَ أَرَادَ أَنْ يَرُدَّهُ عَلَى الْبَائِعِ رَدَّهُ وَ رَدَّ عَلَيْهِ بِالْقِيمَةِ وَ الْقِيمَةُ أَنْ تُقَوَّمَ السِّلْعَةُ صَحِيحَةً وَ تُقَوَّمَ مَعِيبَةً فَيُعْطَى الْمُشْتَرِي مَا بَيْنَ الْقِيمَتَيْنِ‏.

If a defect is found in the item and the buyer becomes aware of it, then the choice is his, if he wishes, he may return it, or if he wishes, he may keep it and take compensation equal to the value of the defect. If the defect is in part of what was purchased and he wishes to return that part to the seller, he may do so and be compensated accordingly. The compensation is determined by evaluating the item in its sound condition and then in its defective condition, and the buyer is given the difference in value between the two’’.[12]

باب 22 بيع السلف و النسيئة و أحكامها

CHAPTER 22 – THE SALE OF ADVANCE PAYMENT AND THE DEFERRED PAYMENT, AND THEIR RULINGS

1- ب، قرب الإسناد عَنْ عَلِيٍّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ السَّلَمِ فِي الدَّيْنِ قَالَ إِذَا قَالَ اشْتَرَيْتُ مِنْكَ كَذَا وَ كَذَا بِكَذَا فَلَا بَأْسَ

(The book) ‘Qurb Al Isnaad’ –

‘From Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about advance payment in debt. He^-asws said: ‘If someone says, ‘I have purchased from you such and such for such and such’, then there is no problem’.

وَ سَأَلْتُهُ عَنْ رَجُلٍ يُسْلِمُ فِي النَّخْلِ قَبْلَ أَنْ يَطْلُعَ قَالَ لَا يَصْلُحُ السَّلَمُ فِي النَّخْلِ‏

And I asked him^-asws about a man who pays in advance for dates before they appear. He^-asws said: ‘Advance payment in dates is not correct’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ لَهُ عَلَى آخَرَ كُرٌّ مِنْ حِنْطَةٍ أَ يَأْخُذُ بِكَيْلِهَا شَعِيراً أَوْ تَمْراً قَالَ إِذَا تَرَاضَيَا فَلَا بَأْسَ

He said, ‘And I asked him about a man who is owed a ‘Kur’ (unit of measure) of wheat by another, Can he take barley or dates instead, by its measure?’ He^-asws said: ‘If they both agree, there is no problem’.

وَ قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ لَهُ عَلَى‏ رَجُلٍ آخَرَ تَمْرٌ أَوْ حِنْطَةٌ أَوْ شَعِيرٌ أَ يَأْخُذُ بِقِيمَتِهِ دَرَاهِمَ قَالَ فَسَدَ لِأَنَّ أَصْلَ الشَّيْ‏ءِ دَرَاهِمُ

He said, ‘I asked him about a man who is owed dates, wheat, or barley, can he take their value in Dirhams?’ He^-asws said: ‘That is invalid, because the original basis of the item is Dirhams’.

قَالَ إِذَا قَوَّمُوهُ‏ فَسَدَ لِأَنَّ أَصْلَ مَالِهِ الَّذِي يُشْتَرَى بِهِ دَرَاهِمُ فَلَا يَصْلُحُ لَهُ دِرْهَمٌ بِدِرْهَمٍ‏.

He^-asws said: ‘If they assign a value to it, it becomes invalid, because the original capital with which it was purchased is Dirhams, so it is not valid to exchange Dirham for Dirham’’.[13]

2- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ بَاعَ بَيْعاً إِلَى أَجَلٍ فَجَاءَ الْأَجَلُ وَ الْبَيْعُ عِنْدَ صَاحِبِهِ فَأَتَاهُ الْبَائِعُ فَقَالَ بِعْنِي الَّذِي اشْتَرَيْتَ مِنِّي وَ حُطَّ عَنِّي كَذَا وَ كَذَا وَ أُقَاصُّكَ بِمَا لِي عَلَيْكَ أَ يَحِلُّ ذَلِكَ

And I asked him^-asws about a man who sold something on deferred payment, and when the due date arrived, the item was still with the buyer, the seller then came to him and said, ‘Sell me what you bought from me, and I will reduce such-and-such from the price, and we will settle it against what you owe me’. Is that Permissible?’

قَالَ إِذَا تَرَاضَيَا فَلَا بَأْسَ‏.

He^-asws said: ‘If they both agree, then there is no problem’’.[14]

3- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ بَاعَ ثَوْباً بِعَشَرَةِ دَرَاهِمَ إِلَى أَجَلٍ ثُمَّ اشْتَرَاهُ بِخَمْسَةِ دَرَاهِمَ أَ يَحِلُّ

He said, ‘And I asked him^-asws about a man who sold a garment for ten Dirhams on deferred payment, then bought it back for five Dirhams, Is that Permissible?’

قَالَ إِذَا لَمْ يَشْتَرِطْ وَ رَضِيَ فَلَا بَأْسَ‏.

He^-asws said: ‘If there was no prior condition and both parties agreed, then there is no problem.[15]

4- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: قُلْتُ لِلرِّضَا ع أَخْرُجُ إِلَى الْجَبَلِ وَ إِنَّهُمْ قَوْمٌ مِلَاءٌ وَ نَحْنُ نَحْتَمِلُ التَّأْخِيرَ فَنُبَايِعُهُمْ بِتَأْخِيرِ سَنَةٍ

(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,

‘I said to Al-Reza^-asws, ‘We tend to go out to the mountain, and they are a people who delay payment, and we can endure the delay. Can we sell to them with deferred payment to a year?’

قَالَ بِعْهُمْ

He^-asws said: ‘Sell it to them’.

قُلْتُ سَنَتَيْنِ

I said, ‘Two years?’

قَالَ بِعْهُمْ

He^-asws said: ‘Sell it to them’.

قُلْتُ ثَلَاثِ سِنِينَ

I said, ‘Three years?’

قَالَ لَا يَكُونُ لَكَ شَيْ‏ءٌ أَكْثَرَ مِنْ ثَلَاثِ سِنِينَ‏.

He^-asws said: ‘No! Nothing can be for you more than three years!’’ [16]

5- سر، السرائر مِنْ كِتَابِ الْمَسَائِلِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ وَ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى عَنْ طَاهِرٍ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنِ الرَّجُلِ يُعْطِي الرَّجُلَ مَالًا يَبِيعُهُ بِهِ شَيْئاً بِعِشْرِينَ دِرْهَماً ثُمَّ يَحُولُ عَلَيْهِ الْحَوْلُ فَلَا يَكُونُ عِنْدَهُ شَيْ‏ءٌ فَيَبِيعُهُ شَيْئاً آخَرَ فَأَجَابَنِي مَا يُبَايِعُهُ النَّاسُ حَلَالٌ وَ مَا لَمْ يُبَايِعُوهُ فَرِبًا.

(The book) ‘Al Saraair’, from ‘Kitab Al Masaail’ – from Muhammad Bin Ahmad Bin Muhammad Bin Ziyad, and Musa Bin Muhammad Bin Ali Bin Isa, from Muhammad Bin Ali Bin Isa, from Tahir who said,

‘I wrote to Abu Al-Hassan^-asws asking him^-asws about the man who gives wealth to the man to sell (and buy) something with it for twenty Dirhams. Then the year passes by upon him and there does happen to be anything in his possession, so he sells (trades for) something else. He^-asws answered me: ‘Whatever the people trade is Permissible and whatever they do not trade, so it is usury (interest, if more than original amount is demanded)’’.[17]

(so he cannot take additional amount if there is no profit from the trade, either it was carried out or due to no activity)

باب 5 الربا و أحكامها

CHAPTER 23 – THE USURY (INTEREST) AND ITS RULINGS

1- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ قَالَ النَّبِيُّ ص عِنْدَ ذِكْرِ أَهْلِ الْفِتْنَةِ فَيَسْتَحِلُّونَ الْخَمْرَ بِالنَّبِيذِ وَ السُّحْتَ بِالْهَدِيَّةِ وَ الرِّبَا بِالْبَيْعِ‏.

(The book) ‘Nahj Al Balagah’ –

‘Amir Al-Momineen^-asws said: ‘The Prophet^-saww said at the mention of the Fitna: ‘They permitted the wine through Al-Nabeez, and the ill-gotten gains as the gifts, and the interest as the selling (money)’’.[18]

2- الْهِدَايَةُ، لَيْسَ الرِّبَا إِلَّا فِيمَا يُكَالُ أَوْ يُوزَنُ وَ دِرْهَمٌ رِبًا أَعْظَمُ مِنْ سَبْعِينَ زَنْيَةً كُلُّهَا بِذَاتِ مَحْرَمٍ وَ الرِّبَا رِبَاءَانِ رِبًا يُؤْكَلُ وَ رِبًا لَا يُؤْكَلُ

(The book) ‘Al Hidaya’ –

‘Usury (interest) exists only in what is measured by volume or by weight. A single Dirham taken as usury is more severe than seventy acts of fornication, all committed with a close blood relative. Usury is of two kinds – usury that is consumed and usury that is not consumed.

فَأَمَّا الَّذِي يُؤْكَلُ فَهَدِيَّتُكَ إِلَى الرَّجُلِ تُرِيدُ الثَّوَابَ أَفْضَلَ مِنْهَا وَ أَمَّا الَّذِي لَا يُؤْكَلُ فَهُوَ أَنْ يَدْفَعَ الرَّجُلُ عَشَرَةَ دَرَاهِمَ عَلَى أَنْ يَرُدَّ عَلَيْهِ أَكْثَرَ مِنْهَا فَهُوَ الرِّبَا الَّذِي نَهَى اللَّهُ عَنْهُ

As for the usury that is consumed, it is when you give a gift to someone intending a better return from him (optional, as he may return less or more or not at all). As for the usury that is not consumed, it is when a man gives ten Dirhams on the condition that more than that will be returned to him. This is the usury that Allah^-azwj has Forbidden.

وَ مَنْ أَكَلَ الرِّبَا بِجَهَالَةٍ وَ هُوَ لَا يَعْلَمُ أَنَّهُ حَرَامٌ‏ فَلَهُ ما سَلَفَ‏ وَ لَا إِثْمَ عَلَيْهِ فِيمَا لَا يَعْلَمُ وَ مَنْ عَادَ فَأُولَئِكَ مِنْ أَصْحَابِ النَّارِ.

Whoever consumes usury out of ignorance, not knowing it is Forbidden, then what has already passed is excused, and there is no sin upon him for what he did not know. But whoever returns to it, they are from companions of the Fire!’’[19]

3- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ فَضَّالٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: شَرُّ الْكَسْبِ كَسْبُ الرِّبَا الْخَبَرَ.

(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al-Husayn, from Ali Bin Asbaat, from Ibn Fazzal,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws, from the Prophet^-saww having said: ‘The worst earning is earning the usury (interest)’ – the Hadeeth’’.[20]

4- ع، علل الشرائع أَحْمَدُ بْنُ مُحَمَّدٍ الْعَلَوِيُّ عَنْ مُحَمَّدِ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عِيسَى بْنِ جَعْفَرٍ الْعَلَوِيِّ الْعُمَرِيِّ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع‏ أَنَّهُ سُئِلَ مِمَّ خَلَقَ اللَّهُ الشَّعِيرَ

(The book) ‘Ilal Al Sharie’ – Ahmad Bin Muhammad Al Alawy, from Muhammad Bin Asbaat, from Ahmad Bin Muhammad Bin Ziyad, from Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Al Alawy Al Umari, from his forefathers,

‘From Ali^-asws, he^-asws was asked, ‘From what did Allah^-azwj Create barley?’

فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَمَرَ آدَمَ ع أَنِ ازْرَعْ مِمَّا اخْتَرْتَ لِنَفْسِكَ

He ^-asws said: ‘Indeed, Allah^-azwj, Blessed and Exalted, Commanded Adam^-as, “Plant from what you^-as have chosen for yourself^-as!”

وَ جَاءَ جَبْرَئِيلُ بِقَبْضَةٍ مِنَ الْحِنْطَةِ فَقَبَضَ آدَمُ عَلَى قَبْضَةٍ وَ قَبَضَتْ حَوَّاءُ عَلَى أُخْرَى فَقَالَ آدَمُ لِحَوَّاءَ لَا تَزْرَعِي أَنْتِ

So, Jibraeel^-as came with a handful of wheat. Adam^-as took one handful, and Hawwa took another. Adam^-as said to Hawwa^-as: ‘Do not plant!’

فَلَمْ تَقْبَلْ أَمْرَ آدَمَ فَكُلَّمَا زَرَعَ آدَمُ جَاءَ حِنْطَةً وَ كُلَّمَا زَرَعَتْ حَوَّاءُ جَاءَ شَعِيراً.

But she^-as did not accept the instructions of Adam^-as. Every time Adam^-as planted, wheat grew, and every time Hawwa^-as planted, barley grew’’.[21]

5- لي، الأمالي للصدوق أَحْمَدُ بْنُ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دِرْهَمٌ رِبًا أَعْظَمُ عِنْدَ اللَّهِ مِنْ ثَلَاثِينَ زَنْيَةً كُلُّهَا بِذَاتِ مَحْرَمٍ مِثْلِ خَالَتِهِ وَ عَمَّتِهِ‏.

(The book) ‘Al Amaali’ of Al Sadouq – Ahmad Bin Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Al-Husayn Bin Al Mukhtar, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘A Dirham of usury is more grievous in the Presence of Allah^-azwj than thirty acts of adultery, all of these being with someone with sanctity, like his maternal aunt or paternal aunt’’.[22]

6- ضا، فقه الرضا عليه السلام قَالَ أَبُو جَعْفَرٍ ع‏ دِرْهَمٌ رِبًا أَعْظَمُ عِنْدَ اللَّهِ مِنْ أَرْبَعِينَ زَنْيَةً

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – Abu Ja’far^-asws said; ‘A Dirham of usury is more grievous in the Presence of Allah^-azwj than forty acts of adultery!’

وَ قَالَ السُّحْتُ الرِّبَا

And he^-asws said: ‘The ill-gotten gains are usury!’

وَ سُئِلَ عَنِ الْخُبْزِ بَعْضُهُ أَكْبَرُ مِنْ بَعْضٍ قَالَ لَا بَأْسَ إِذَا أَقْرَضْتَهُ‏.

And he^-asws was asked about the bread, part of it bigger than a part. He^-asws said: ‘There is no problem if he has lent it’’.[23]

7- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص‏ أَنَّهُ نَهَى عَنْ أَكْلِ الرِّبَا وَ شَهَادَةِ الزُّورِ وَ كِتَابَةِ الرِّبَا.

(The book) ‘Al Amaali’ of Al Sadouq –

‘Among prohibitions by the Prophet^-saww, he^-saww prohibited from consuming the usury, and the false testimony, and recording the (transaction of) usury’’.[24]

8- وَ قَالَ ص‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَعَنَ آكِلَ الرِّبَا وَ مُوكِلَهُ وَ كَاتِبَهُ وَ شَاهِدَيْهِ‏.

And he^-saww said: ‘Allah^-azwj Mighty and Majestic has Cursed the consumer of usury, and its feeder (giver), and its recorder, and its two witnesses’’.[25]

9- وَ نَهَى عَنْ بَيْعِ الذَّهَبِ بِالذَّهَبِ زِيَادَةً إِلَّا وَزْناً بِوَزْنٍ‏.

And he^-saww forbade from selling the gold for the more gold except weight by (same) weight’’.[26]

10- لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْكِنَانِيِّ عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ شَرُّ الْكَسْبِ كَسْبُ الرِّبَا.

(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ali, from his father, from Safwan, from Al Kinani,

‘From Al Sadiq^-asws having said: ‘Rasool-Allah^-saww said: ‘The worst earnings is the earning of usury (interest)’’.[27]

11- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ رَأَيْتُ قَوْماً يُرِيدُ أَحَدُهُمْ أَنْ يَقُومَ فَلَا يَقْدِرُ أَنْ يَقُومَ مِنْ عِظَمِ بَطْنِهِ فَقُلْتُ مَنْ هَؤُلَاءِ يَا جَبْرَئِيلُ

(The book) ‘Tafseer Al Qummi’ – My father, from Ibn Abu Umeyr, from Hisham,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘When there was an ascension with me^-saww to the sky, I^-saww saw a people, one of them wanted to stand up but was not able upon it due to the largeness of his belly. I^-saww said: ‘Who are they, O Jibraeel^-as?’

قَالَ هَؤُلَاءِ الَّذِينَ يَأْكُلُونَ الرِّبا لا يَقُومُونَ إِلَّا كَما يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطانُ مِنَ الْمَسِ‏ وَ إِذَا هُمْ بِسَبِيلِ آلِ فِرْعَوْنَ يُعْرَضُونَ عَلَى النَّارِ غُدُوًّا وَ عَشِيًّا يَقُولُونَ رَبَّنَا مَتَى‏ تَقُومُ السَّاعَةُ.

He^-as said: ‘They are those who are consuming the interest are not standing except as the standing of the one whom the Satan has confused him from the craze [2:275], and then they are the people of Pharaoh^-la. They are being presented to the Fire morning and evening. They said, ‘Our Lord^-azwj! When will the House be established?’’[28]

12- فس، تفسير القمي‏ يَمْحَقُ اللَّهُ الرِّبا وَ يُرْبِي الصَّدَقاتِ‏ قَالَ قِيلَ لِلصَّادِقِ ع قَدْ نَرَى الرَّجُلَ يُرْبِي وَ مَالُهُ يَكْثُرُ

(The book) ‘Tafseer Al-Qummi’ – Allah Obliterates the interest, and He Nourishes the charities; [2:276]. He said, ‘It was said to Al-Sadiq^-asws, ‘We have seen the man dealing in usury and yet his wealth increases!’

فَقَالَ يَمْحَقُ اللَّهُ دِينَهُ وَ إِنْ كَانَ مَالُهُ يَكْثُرُ.

He^-asws said: ‘Allah^-azwj Obliterates his religion, and even if his wealth increases’’.[29]

13- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دِرْهَمٌ رِبًا أَعْظَمُ عِنْدَ اللَّهِ مِنْ سَبْعِينَ زَنْيَةً بِذَاتِ مَحْرَمٍ فِي بَيْتِ اللَّهِ الْحَرَامِ‏

(The book) ‘Tafseer Al Qummi’ – My father, from Ibn Abu Umeyr, from Jameel,

‘From Abu Abdullah^-asws having said: ‘A Dirham of usury is more grievous in the Presence of Allah^-azwj than seventy acts of adultery with someone with sanctimony in the House of Allah^-azwj!’

وَ قَالَ الرِّبَا سَبْعُونَ جُزْءاً أَيْسَرُهُ أَنْ يَنْكِحَ الرَّجُلُ أُمَّهُ فِي بَيْتِ اللَّهِ الْحَرَامِ‏.

And he^-asws said: ‘The usury is of seventy segments. The least of it is the man has been immoral to his mother in the Sacred House of Allah^-azwj!’’[30]

14- ضا، فقه الرضا عليه السلام قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَا خَلَقَ اللَّهُ حَلَالًا وَ لَا حَرَاماً إِلَّا وَ لَهُ حُدُودٌ كَحُدُودِ الدَّارِ فَمَا كَانَ مِنْ حُدُودِ الدَّارِ فَهُوَ مِنَ الدَّارِ حَتَّى أَرْشُ الْخَدْشِ فَمَا سِوَاهُ وَ الْجَلْدَةِ وَ نِصْفِ الْجَلْدَةِ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – Abu Abdullah^-asws said: ‘Allah^-azwj neither Created lawful and unlawful except and there is a boundary for it like boundaries of the house. Thus, whatever is from the boundary of the house, it is from the house, to the extent of compensation of a scratch and whatever is besides it, and a lash and half the lash.

وَ إِنَّ رَجُلًا أَرْبَى دَهْراً مِنَ الدَّهْرِ فَخَرَجَ قَاصِداً أَبَا جَعْفَرٍ ع فَسَأَلَهُ عَنْ ذَلِكَ فَقَالَ لَهُ مَخْرَجُكَ مِنْ كِتَابِ اللَّهِ يَقُولُ اللَّهُ‏ فَمَنْ جاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهى‏ فَلَهُ ما سَلَفَ

A man once dealt in usury for a long time, then set out intending to see Abu Ja‘far^-asws and asked him about it. He^-asws said to him: ‘Your way out is from the Book of Allah^-azwj whereby Allah^-azwj Says: where Allah^-azwj says: So the one to whom comes an Advice from his Lord, and he ends it, then for him would be what has passed [2:275]!

وَ الْمَوْعِظَةُ هِيَ التَّوْبَةُ فَجَهْلُهُ بِتَحْرِيمِهِ ثُمَّ مَعْرِفَتُهُ بِهِ فَمَا مَضَى فَحَلَالٌ وَ مَا بَقِيَ فَلْيَحْفَظْ.

And the advice, it is the repentance. He was ignorant of its Prohibition, then knew it, then acknowledged it. Thus, whatever has passed, it is Permissible, and whatever remains, let him protect’’.[31]

15- أَبِي قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ لَا يَكُونُ الرِّبَا إِلَّا فِيمَا يُوزَنُ أَوْ يُكَالُ وَ مَنْ أَكَلَهُ جَاهِلًا بِتَحْرِيمِ اللَّهِ لَهُ لَمْ يَكُنْ عَلَيْهِ شَيْ‏ءٌ.

My father said, ‘And Abu Abdullah^-asws said: ‘The usury cannot be, except in what can be weighed or measured, and one who consumes it out of ignorance of the Prohibition of Allah^-azwj, there would not be anything upon him’’.‏[32]

16- ضه، روضة الواعظين قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ مَعَاشِرَ النَّاسِ الْفِقْهَ ثُمَّ الْمَتْجَرَ وَ اللَّهِ لَلرِّبَا فِي هَذِهِ الْأُمَّةِ أَخْفَى مِنْ دَبِيبِ النَّمْلِ عَلَى الصَّفَا.

(The book) ‘Rowzat Al Waizeen’ –

‘Amir Al-Momineen^-asws said: ‘Community of people! The understanding (first), then the trading! By Allah^-azwj, the usury tends to be more stealthier in this community than steps of the an upon the solid rock!’’[33]

17- وَ قَالَ ع‏ مَنْ لَمْ يَتَفَقَّهْ فِي دِينِهِ ثُمَّ اتَّجَرَ ارْتَطَمَ فِي الرِّبَا ثُمَّ ارْتَطَمَ‏.

And he^-asws said: ‘One who does not ponder in his religion, then he trades, will plunge into the usury, then plunge (again)’’.[34]

18- فس، تفسير القمي‏ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ ذَرُوا ما بَقِيَ مِنَ الرِّبا إِنْ كُنْتُمْ مُؤْمِنِينَ‏ فَإِنَّهُ كَانَ سَبَبُ نُزُولِهَا أَنَّهُ لَمَّا أَنْزَلَ اللَّهُ‏ الَّذِينَ يَأْكُلُونَ الرِّبا الْآيَةَ فَقَامَ خَالِدُ بْنُ الْوَلِيدِ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ ص رَبَا أَبِي فِي ثَقِيفٍ وَ قَدْ أَوْصَانِي عِنْدَ مَوْتِهِ بِأَخْذِهِ

Tafseer Al-Qummi – O you those who are believing! Fear Allah and relinquish whatever remains (due) from the interest if you are Momineen [2:278]. The reason for its Revelation – When Allah^-azwj Revealed the Verse: those who are consuming the interest [2:275], Khalid Bin Al Waleed stood up to Rasool-Allah^-saww. He said, ‘O Rasool-Allah^-azwj! There is usury (interest) due to my father in Saqeef, and he had bequeathed me at his death, to take it!’

فَأَنْزَلَ اللَّهُ تَعَالَى‏ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ ذَرُوا ما بَقِيَ مِنَ الرِّبا إِنْ كُنْتُمْ مُؤْمِنِينَ فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَ رَسُولِهِ‏ قَالَ مَنْ أَخَذَ الرِّبَا وَجَبَ عَلَيْهِ الْقَتْلُ وَ كُلُّ مَنْ أَرْبَى وَجَبَ عَلَيْهِ الْقَتْلُ‏.

So, Allah^-azwj the Exalted Revealed: O you those who are believing! Fear Allah and relinquish whatever remains (due) from the interest if you are Momineen [2:278] But if you don’t do it, then be Notified of a war from Allah And His Rasool; [2:279]. He^-saww said: ‘One who takes the usury, being killed is obligated upon him, and every one who takes usury, being killed is obligated upon him’’.[35]

19- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ اشْتَرَى سَمْناً فَفَضَلَ لَهُ فَضْلٌ أَ يَحِلُّ لَهُ أَنْ يَأْخُذَ مَكَانَهُ رِطْلًا أَوْ رِطْلَيْنِ زَيْتاً

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about a man I asked him about a man who bought clarified butter and there remained an excess, ‘Would it be Permissible for him to take in its place a Rat’l or two of oil?’

قَالَ إِذَا اخْتَلَفَا أَوْ تَرَاضَيَا فَلَا بَأْسَ‏.

He^-asws said: ‘If they differ in kind or agree by mutual consent, then there is no problem.[36]

20- ل، الخصال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنِ اللُّؤْلُؤِيِّ عَنِ الْحُسَيْنِ بْنِ يُوسُفَ عَنِ الْحَسَنِ بْنِ زِيَادٍ الْعَطَّارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ ثَلَاثَةٌ فِي حِرْزِ اللَّهِ عَزَّ وَ جَلَّ إِلَى أَنْ يَفْرُغَ اللَّهُ مِنَ الْحِسَابِ رَجُلٌ لَمْ يَهُمَّ بِزِنًا قَطُّ وَ رَجُلٌ لَمْ يَشُبْ مَالَهُ بِرِبًا قَطُّ وَ رَجُلٌ لَمْ يَسْعَ فِيهِمَا قَطُّ.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ash’ary, from Al Jamourani, from Al Luluie, from Al-Husayn Bin Yusuf Bin Yusuf, from Al-Hassan Bin Ziyad Al Attar who said,

‘Abu Abdullah^-asws said: ‘Three will be in the Protection of Allah^-azwj Mighty and Majestic until He^-azwj is free from the Reckoning – a man who did not think of committing adultery at all, and a man who did not taint his wealth with usury at all, and a man who did not strive regarding these at all!’’[37]

21- ل، الخصال عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ فِي حَجَّةِ الْوَدَاعِ فِي خُطْبَةٍ كُلُّ رِبًا كَانَ فِي الْجَاهِلِيَّةِ فَمَوْضُوعٌ وَ أَوَّلُ رِبًا وُضِعَ رِبَا الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ الْخَبَرَ.

(The book) ‘Al Khisaal’ – From Ibn Umar who said,

‘Rasool-Allah^-saww said during the farewell Hajj in a sermon: ‘All usury which happened during the Pre-Islamic period is hereby dropped (written off)!’, and the first one to drop usury as Al-Abbas Bin Abdul Muttalib^-asws’ – the Hadeeth’’.[38]

22- ل، الخصال‏ فِيمَا أَوْصَى بِهِ النَّبِيُّ ص عَلِيّاً يَا عَلِيُّ الرِّبَا سَبْعُونَ جُزْءاً فَأَيْسَرُهَا مِثْلُ أَنْ يَنْكِحَ الرَّجُلُ أُمَّهُ فِي بَيْتِ اللَّهِ الْحَرَامِ يَا عَلِيُّ دِرْهَمٌ

(The book) ‘Al Khisaal’ –

‘Among what the Prophet^-saww bequeathed to Ali^-asws: ‘O Ali^-asws! The usury is of seventy segments. The least of these is like the man who is immoral to his mother in the Sacred House of Allah^-azwj!

رِبًا أَعْظَمُ مِنْ سَبْعِينَ زَنْيَةً كُلُّهَا بِذَاتِ مَحْرَمٍ فِي بَيْتِ اللَّهِ الْحَرَامِ‏.

O Ali^-asws! A Dirham of usury is more grievous than seventy acts of adultery with someone of sanctity (incest) in the Sacred House of Allah^-azwj!’’[39]

23- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام فِي عِلَلِ بْنِ سِنَانٍ‏ أَنَّهُ كَتَبَ الرِّضَا ع إِلَيْهِ عِلَّةُ تَحْرِيمِ الرِّبَا

(The book) ‘Ilal Al-Sharaie’, (and) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws, in ‘Ilal’ of Ibn Sinan – ‘Al-Reza^-asws wrote to him regarding reason of prohibition of the usury:

إِنَّمَا نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ لِمَا فِيهِ مِنْ فَسَادِ الْأَمْوَالِ لِأَنَّ الْإِنْسَانَ إِذَا اشْتَرَى الدِّرْهَمَ بِالدِّرْهَمَيْنِ كَانَ ثَمَنُ الدِّرْهَمِ دِرْهَماً وَ ثَمَنُ الْآخَرِ بَاطِلًا فَبَيْعُ الرِّبَا وَ شِرَاؤُهُ وَكْسٌ عَلَى كُلِّ حَالٍ عَلَى الْمُشْتَرِي وَ عَلَى الْبَائِعِ

‘But rather, Allah^-azwj Mighty and Majestic Prohibited from it due to the corruption of wealth which is in it, because the person, when he buys the Dirham for the two Dirhams, the price of the (first) Dirham would be a Dirham, while the other would be invalid. Thus, the buying and selling of usury is a loss in all cases, for both the buyer and the seller.

فَحَظَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَى الْعِبَادِ الرِّبَا لِعِلَّةِ فَسَادِ الْأَمْوَالِ كَمَا حَظَرَ عَلَى السَّفِيهِ أَنْ يُدْفَعَ إِلَيْهِ مَالُهُ لِمَا يُتَخَوَّفُ عَلَيْهِ مِنْ إِفْسَادِهِ حَتَّى يُؤْنَسَ مِنْهُ رُشْداً

Allah^-azwj Blessed and Exalted, Cautioned (Prohibited) usury for His^-azwj servants due to the reason of wealth corruption, just as He^-azwj Prohibited giving wealth to the foolish out of fear that they would ruin it, until sound judgment is observed from them.

فَلِهَذِهِ الْعِلَّةِ حَرَّمَ اللَّهُ الرِّبَا وَ بَيْعَ الدِّرْهَمِ بِالدِّرْهَمَيْنِ يَداً بِيَدٍ وَ عِلَّةُ تَحْرِيمِ الرِّبَا بَعْدَ الْبَيِّنَةِ لِمَا فِيهِ مِنَ الِاسْتِخْفَافِ بِالْحَرَامِ الْمُحَرَّمِ وَ هِيَ كَبِيرَةٌ بَعْدَ الْبَيَانِ وَ تَحْرِيمِ اللَّهِ عَزَّ وَ جَلَّ لَهَا وَ لَمْ يَكُنْ ذَلِكَ مِنْهُ إِلَّا اسْتِخْفَافاً بِالْمُحَرَّمِ وَ الْحَرَامِ وَ الِاسْتِخْفَافُ بِذَلِكَ دُخُولٌ فِي الْكُفْرِ

So, for this reason, Allah^-azwj Prohibited usury and the sale of a Dirham for two Dirhams by hand-to-hand exchange. The reason for the prohibition of usury, after the clear explanation, is because it involves belittling what is Forbidden, and that is a grave sin after the clarification and explicit Prohibition of Allah^-azwj of it. Such behaviour indicates only a disregard for what is unlawful, and this belittling is an entry into Kufr.

وَ الْعِلَّةُ فِي تَحْرِيمِ الرِّبَا بِالنَّسِيئَةِ لِعِلَّةِ ذَهَابِ الْمَعْرُوفِ وَ تَلَفِ الْأَمْوَالِ وَ رَغْبَةِ النَّاسِ فِي الرِّبْحِ وَ تَرْكِهِمُ الْقَرْضَ وَ صَنَائِعَ الْمَعْرُوفِ وَ لِمَا فِي ذَلِكَ مِنَ الْفَسَادِ وَ الظُّلْمِ وَ فَنَاءِ الْأَمْوَالِ‏.

The reason for the prohibition of delayed usury is due to the loss of benevolence, the destruction of wealth, people’s eagerness for profit, their abandonment of lending and acts of kindness, and because of the corruption, injustice, and destruction of wealth it leads to’’.[40]

24- ع، علل الشرائع عَلِيُّ بْنُ أَحْمَدَ عَنِ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي بَشِيرٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ عِلَّةِ تَحْرِيمِ الرِّبَا قَالَ إِنَّهُ لَوْ كَانَ الرِّبَا حَلَالًا لَتَرَكَ النَّاسُ التِّجَارَاتِ وَ مَا يَحْتَاجُونَ إِلَيْهِ فَحَرَّمَ اللَّهُ الرِّبَا لِتَفِرَّ النَّاسُ عَنِ الْحَرَامِ إِلَى التِّجَارَاتِ وَ إِلَى الْبَيْعِ وَ الشِّرَاءِ فَيَتَّصِلَ ذَلِكَ بَيْنَهُمْ فِي الْقَرْضِ‏.

(The book) ‘Ilal Al Sharaie’ – Ali Bin Ahmad, from Al Asadi, from Muhammad Bin Abu Bashir, from Ali Bin Al Abbas, from Umar Bin Abdul Aziz, from Hisham Bin Al Hakam who said,

‘I asked Abu Abdullah^-asws about reason of prohibition of the usury. He^-asws said: ‘If the usury had been Permitted, the people would have neglected the trading and whatever they are needy to. Therefore Allah^-azwj Prohibited the usury to Drive the people away from the Prohibited to the trading, and to the selling and the buying, so that may connect between them regarding the lending’’.[41]

25- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ ثَابِتٍ عَنْ عُبَيْدٍ عَنِ‏ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ الرِّبَا لِئَلَّا يَمْتَنِعُوا مِنِ اصْطِنَاعِ الْمَعْرُوفِ‏.

(The book) ‘Ilal Al Sharaie’ – Ali Bin Hatim, from Muhammad Bin Ahmad Bin Sabit, from Ubeyd, from Ibn Abu Umeyr, from Hisham Bin Salim,

‘From Abu Abdullah^-asws having said: ‘But rather, Allah^-azwj Mighty and Majestic Prohibited the usury lest they are prevented from the acts of kindness!’’[42]

26- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ عَنِ الْقَاسِمِ بْنِ جَمِيلٍ عَنْ عَبْدِ اللَّهِ النَّهِيكِيِّ عَنْ عَلِيٍّ الطَّاطَرِيِّ عَنْ دُرُسْتَ عَنْ مُحَمَّدِ بْنِ عَطِيَّةَ عَنْ زُرَارَةَ قَالَ أَبُو جَعْفَرٍ ع‏ إِنَّمَا حُرِّمَ الرِّبَا لِئَلَّا يَذْهَبَ الْمَعْرُوفُ‏.

(The book) ‘Ilal Al Sharaie’ – Ali Bin Hatim, from Al Qasim Bin Jameel, from Abdullah Al Naheyki, from Ali Al Tatari, from Dorost, from Muhammad Bin Atiya, from Zurara who said,

‘Abu Ja’far^-asws said: ‘But rather, the usury is Prohibited lest the acts of kindness disappear.[43]

27- جع، جامع الأخبار قَالَ النَّبِيُّ ص‏ مَنْ أَكَلَ الرِّبَا مَلَأَ اللَّهُ بَطْنَهُ نَارَ جَهَنَّمَ بِقَدْرِ مَا أَكَلَ فَإِنْ كَسَبَ مِنْهُ مَالًا لَمْ يَقْبَلِ اللَّهُ شَيْئاً مِنْ عَمَلِهِ وَ لَمْ يَزَلْ فِي لَعْنَةِ اللَّهِ وَ مَلَائِكَتِهِ مَا دَامَ مَعَهُ قِيرَاطٌ.

(The book) ‘Jamie Al Akhbar’ –

‘The Prophet^-saww said: ‘One who consumes the usury, Allah^-azwj will Fill his belly with the Fire of Hell in accordance to what he had consumed. If he has earned wealth from it, Allah^-azwj will not Accept anything from his deeds, and he will not cease to be in the Curse of Allah^-azwj and His^-azwj Angels for as long as a carat (0.195 gms) is with him’’.[44]

28- وَ قَالَ ص‏ شَرُّ الْمَكَاسِبِ كَسْبُ الرِّبَا.

And he^-saww said: ‘The worst earning, is the earning of usury’’.[45]

29- مع، معاني الأخبار الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا مَعْنَى قَوْلِ الْمُصَلِّي فِي تَشَهُّدِهِ لِلَّهِ مَا طَابَ وَ طَهُرَ وَ مَا خَبُثَ فَلِغَيْرِهِ

(The book) ‘Ma’any Al Akhbar’ – Al Qattan, from Ibn Zakariya Al Qattan, from Ibn Habeeb, from Ibn Buhloul, from his father, from Abdullah Bin Al Fazl who said,

‘I said to Abu Abdullah^-asws, ‘What is the meaning of the words of Al-Mustafa^-saww in ‘Tashahhud’: ‘For Allah^-azwj is what is good and pure, while whatever is wicked is for others’?’

قَالَ مَا طَابَ وَ طَهُرَ كَسْبُ الْحَلَالِ مِنَ الرِّزْقِ وَ مَا خَبُثَ فَالرِّبَا.

He^-asws said: ‘What is good and pure is the lawful earning from the sustenance, and what is wicked is usury’’.[46]

30- شي، تفسير العياشي عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ آكِلُ الرِّبَا لَا يَخْرُجُ مِنَ الدُّنْيَا حَتَّى يَتَخَبَّطَهُ الشَّيْطَانُ‏.

(The book) ‘Tafseer Al Ayyashi – From Shihad Bin Abd Rabbih who said,

‘I heard Abu Abdullah^-asws saying: ‘The consumer of usury does not exit from the world until the Satan^-la makes him stumble’’.[47]

31- سر، السرائر مِنْ كِتَابِ الْمَسَائِلِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ وَ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى عَنْ طَاهِرٍ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنِ الرَّجُلِ يُعْطِي الرَّجُلَ مَالًا يَبِيعُهُ بِهِ شَيْئاً بِعِشْرِينَ دِرْهَماً ثُمَّ يَحُولُ عَلَيْهِ الْحَوْلُ فَلَا يَكُونُ عِنْدَهُ شَيْ‏ءٌ فَيَبِيعُهُ شَيْئاً آخَرَ فَأَجَابَنِي مَا يُبَايِعُهُ‏ النَّاسُ حَلَالٌ وَ مَا لَمْ يُبَايِعُوهُ فَرِبًا.

(The book) ‘Al Saraair’, from ‘Kitab Al Masaail’ – From Muhammad Bin Ahmad Bin Muhammad Bin Ziyad, and Musa Bin Muhammad Bin Ali Bin Isa, from Muhammad Bin Ali Bin Isa, from Tahir who said,

‘I wrote to Abu Al-Hassan^-asws asking him^-asws about the man who gives wealth to the man to sell (and buy) something with it for twenty Dirhams. Then the year passes by upon him and there does happen to be anything in his possession, so he sells (trades for) something else. He^-asws answered me: ‘Whatever the people trade is Permissible and whatever they do not trade is usury (to take interest when it is not traded)’’.[48]

32- يج، الخرائج و الجرائح قَالَ أَبُو هَاشِمٍ‏ أَدْخَلْتُ الْحَجَّاجَ بْنَ سُفْيَانَ الْعَبْدِيَّ عَلَى أَبِي مُحَمَّدٍ ع فَسَأَلَهُ الْمُبَايَعَةَ قَالَ رُبَّمَا بَايَعْتُ النَّاسَ فَتَوَضَّعْتُهُمُ الْمُوَاضَعَةَ إِلَى الْأَصْلِ

(The book) ‘Al Kharaij Wa Al Jaraih’ – Abu Hashim said,

‘I brought Al-Hajjaj Ibn Sufyan Al-Abdi to Abu Muhammad^-asws and asked him about the sale contract. He said: ‘Sometimes I sold to people and then reduced the terms to the original’.

قَالَ لَا بَأْسَ الدِّينَارُ بِالدِّينَارَيْنِ بَيْنَهُمَا خَرَزَةٌ

He^-asws said: ‘There is no harm if a Dinar is exchanged for two Dinars with a bead between them’.

فَقُلْتُ فِي نَفْسِي هَذَا شِبْهُ مَا يَفْعَلُهُ الْمُرْبِيُونَ

I thought to myself, ‘This is similar to what usurers do’.

فَالْتَفَتَ إِلَيَّ فَقَالَ إِنَّمَا الرِّبَا الْحَرَامُ مَا قُصِدَ بِهِ الْحَرَامُ فَإِذَا جَاوَزَ حُدُودَ الرِّبَا وَ زُوِيَ عَنْهُ فَلَا بَأْسَ الدِّينَارُ بِالدِّينَارَيْنِ يَداً بِيَدٍ وَ يُكْرَهُ أَنْ لَا يَكُونَ بَيْنَهُمَا شَيْ‏ءٌ يُوقَعُ عَلَيْهِ الْبَيْعُ‏.

He^-asws looked at me and said: ‘The Forbidden usury is only that which is intended to be Forbidden. If it exceeds the limits of usury and moves away from it, then there is no harm if a Dinar is exchanged for two Dinars hand to hand. However, it is disliked that there be nothing between them on which the sale is made’’.[49]

33- ضا، فقه الرضا عليه السلام‏ اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ الرِّبَا حَرَامٌ سُحْتٌ مِنَ الْكَبَائِرِ وَ مِمَّا قَدْ وَعَدَ اللَّهُ عَلَيْهِ النَّارَ فَنَعُوذُ بِاللَّهِ مِنْهَا وَ هُوَ مُحَرَّمٌ عَلَى لِسَانِ كُلِّ نَبِيٍّ وَ فِي كُلِّ كِتَابٍ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Know, may Allah^-azwj Mercy you, that the usury is Prohibited, an ill-gotten gain, from the major sins, and from what Allah^-azwj has Promised Fire upon. So we seek refuge with Allah^-azwj with Allah^-azwj from it, and it is forbidden upon the tongue of every Prophet^-saww, and in every (Revealed) Book!’

وَ قَدْ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ إِنَّمَا حَرَّمَ اللَّهُ الرِّبَا لِئَلَّا يَتَمَانَعَ النَّاسُ الْمَعْرُوفَ‏.

And it has been reported from the Scholar (Imam^-asws), he^-asws said: ‘But rather, Allah^-azwj Prohibited usury lest the people are prevented from the acts of kindness’’.[50]

34- وَ سُئِلَ الْعَالِمُ عَنِ الشَّاةِ بِالشَّاتَيْنِ وَ الْبَيْضَةِ بِالْبَيْضَتَيْنِ فَقَالَ لَا بَأْسَ إِذَا لَمْ يَكُنْ كَيْلًا وَ لَا وَزْناً.

And the Scholar (Imam^-asws) was asked about the sheep for two sheep, and the egg for two eggs. He^-asws said: ‘There is no problem when it neither happens to be measure nor weight.[51]

35- وَ سُئِلَ عَنْ حَدِّ الرِّبَا وَ الْعِينَةِ فَقَالَ كُلُّ مَا يُبَايَعُ عَلَيْهِ فَهُوَ حَلَالٌ وَ كُلُّ مَا فَرَرْتَ مِنَ الْحَرَامِ إِلَى الْحَلَالِ فَهُوَ حَلَالٌ

And he^-asws was asked about the definition of usury and ‘Iyna’ (a type of sale involving deception to make interest appear lawful), and he^-asws said: ‘Everything that is sold in a lawful transaction is Permissible, and whatever you flee from the unlawful toward the lawful is also Permissible.

وَ كُلُّ مَا يَبِيعُ بِالنَّسِيئَةِ سِعْرُ يَوْمِهِ مَا لَمْ يَنْقُصْ وَ مِثْلَ الصَّرْفِ بِالنَّسِيئَةِ وَ الدِّينَارِ بِدِينَارٍ وَ حَبَّةٍ وَ مَا فَوْقَهُ وَ شِرَاءِ الدَّرَاهِمِ بِالدَّرَاهِمِ وَ الذَّهَبِ بِالذَّهَبِ الْمُتَفَاضِلِ مَا بَيْنَهُمَا فِي الْوَزْنِ حَتَّى‏ طَعَامِ اللَّيِّنِ مِنَ الْخُبْزِ بِالْيَابِسِ وَ الْخُبْزِ النَّقِيِّ بِالْخُشْكَارِ بِالْفَضْلِ لَا يَجُوزُ فَهُوَ الرِّبَا إِلَّا أَنْ يَكُونَ بِالسَّوِىِّ وَ مِثْلِهِ وَ أَشْبَاهِهِ فَكُلُّهَا رِبًا.

And whoever sells on credit at the current day’s price, as long as it is not less, that is allowed. But what resembles currency exchange on credit, or exchanging a Dinar for a Dinar and a grain more, or more than that, and buying Dirhams for Dirhams, or gold for gold with inequality in weight, even soft bread for hard bread, or refined bread for coarse bread with a surplus, is not Permissible, that is usury, unless it is equal and of the same kind. All such transactions and their likes are usury’’.[52]

36- وَ اعْلَمْ أَنَّ الرِّبَا رِبَاءَانِ رِبًا يُؤْكَلُ وَ رِبًا لَا يُؤْكَلُ فَأَمَّا الرِّبَا الَّذِي يُؤْكَلُ فَهُوَ هَدِيَّتُكَ إِلَى رَجُلٍ تَطْلُبُ الثَّوَابَ أَفْضَلَ مِنْهُ فَأَمَّا الَّذِي لَا يُؤْكَلُ فَهُوَ مَا يُكَالُ وَ يُوزَنُ

‘And know that the usury is of two types, – usury consumed and usury not consumed. As for the usury that is consumed, it is your gift to a man from whom you seek something in return better than what you gave. As for the usury that is not consumed, it is that which is measured and weighed.

فَإِذَا دَفَعَ الرَّجُلُ إِلَى رَجُلٍ عَشَرَةَ دَرَاهِمَ عَلَى أَنْ يَرُدَّ عَلَيْهِ أَكْثَرَ مِنْهَا فَهُوَ الرِّبَا الَّذِي نَهَى اللَّهُ عَنْهُ فَقَالَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ ذَرُوا ما بَقِيَ مِنَ الرِّبا الْآيَةَ

So, if a man gives another ten Dirhams on the condition that he returns more than that, then this is the usury that Allah^-azwj has Forbidden, as He^-azwj Said: O you those who are believing! Fear Allah and relinquish whatever remains (due) from the interest [2:278] – the Verse.

What is meant by this is that he should return the excess he had taken over his capital. Even the flesh that has grown on his body from what he carried of usury must be removed if he repents, by entering the bathhouse every day on an empty stomach. This applies when he repents from consuming usury, taking it, and dealing in it.

عَنَى بِذَلِكَ أَنْ يَرُدَّ الْفَضْلَ الَّذِي أَخَذَهُ عَلَى رَأْسِ مَالِهِ حَتَّى اللَّحْمَ الَّذِي عَلَى بَدَنِهِ مِمَّا حَمَلَهُ مِنَ الرِّبَا إِذَا تَابَ أَنْ يَضَعَ عَنْهُ ذَلِكَ اللَّحْمَ عَنْ بَدَنِهِ بِالدُّخُولِ إِلَى الْحَمَّامِ كُلَّ يَوْمٍ عَلَى الرِّيقِ هَذَا إِذَا تَابَ عَنْ أَكْلِ الرِّبَا وَ أَخْذِهِ وَ مُعَامَلَتِهِ

There is no usury between a parent and child, nor between a husband and wife, nor between a master and his slave, nor between a Muslim and a Zimmy (non-Muslim under protection).

وَ لَيْسَ بَيْنَ الْوَالِدِ وَ وَلَدِهِ رِبًا وَ لَا بَيْنَ الزَّوْجِ وَ الْمَرْأَةِ رِباً وَ لَا بَيْنَ الْمَوْلَى وَ الْعَبْدِ وَ لَا بَيْنَ الْمُسْلِمِ وَ الذِّمِّيِّ وَ لَوْ أَنَّ رَجُلًا بَاعَ ثَوْباً بِثَوْبَيْنِ أَوْ حَيَوَاناً بِحَيَوَانَيْنِ مِنْ أَيِّ جِنْسٍ يَكُونُ لَا يَكُونُ ذَلِكَ رِبًا وَ لَوْ بَاعَ ثَوْباً يَسْوَى عَشَرَةَ دَرَاهِمَ بِعِشْرِينَ دِرْهَماً أَوْ خَاتَماً يَسْوَى دِرْهَماً بِعَشْرٍ مَا دَامَ عَلَيْهِ فَصٌّ لَا يَكُونُ شَيْئاً فَلَيْسَ بِالرِّبَا.

If a man sells a garment for two garments, or an animal for two animals of any kind, that is not usury. And if he sells a garment worth ten Dirhams for twenty Dirhams, or a ring worth one Dirham for ten, as long as it has a gemstone, it is nothing and not considered usury’’.[53]

37 شي، تفسير العياشي عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ لَا يَكُونُ الرِّبَا إِلَّا مِمَّا يُوزَنُ وَ يُكَالُ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Zurara who said,

‘Abu Abdullah^-asws said: ‘The usury cannot be except from what is weighed or measured’’.[54]

38- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ تَعَالَى‏ فَمَنْ جاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهى‏ فَلَهُ ما سَلَفَ وَ أَمْرُهُ إِلَى اللَّهِ‏ قَالَ الْمَوْعِظَةُ التَّوْبَةُ.

(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj the Exalted: So the one to whom comes an Advice from his Lord, and he ends it, then for him would be what has passed and his affairs are (up) to Allah [2:275]. He^-asws said: ‘The advice is the repentance’’.[55]

39- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ‏ أَنَّ رَجُلًا سَأَلَ أَبَا جَعْفَرٍ ع وَ قَدْ عَمِلَ بِالرِّبَا حَتَّى كَثُرَ مَالُهُ بَعْدَ أَنْ سَأَلَ غَيْرَهُ مِنَ الْفُقَهَاءِ فَقَالُوا لَهُ لَيْسَ يُقْبَلُ مِنْكَ شَيْ‏ءٌ إِلَّا أَنْ تَرُدَّهُ إِلَى أَصْحَابِهِ

(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim,

‘A man asked Abu Ja’far^-asws, and he had worked with the usury until his wealth had multiplied, after he had asked others from the jurists. They had said to him, ‘Nothing is Accepted from you except if you return it to its owner!’

فَلَمَّا قَصَّ عَلَى أَبِي جَعْفَرٍ ع قَالَ لَهُ أَبُو جَعْفَرٍ مَخْرَجُكَ فِي كِتَابِ‏ اللَّهِ قَوْلُهُ‏ فَمَنْ جاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهى‏ فَلَهُ ما سَلَفَ وَ أَمْرُهُ إِلَى اللَّهِ‏ وَ الْمَوْعِظَةُ التَّوْبَةُ.

When he narrated unto Abu Ja’far^-asws, Abu Ja’far^-asws said to him: ‘Your outlet is in the Book of Allah^-azwj, His^-azwj Words: So the one to whom comes an Advice from his Lord, and he ends it, then for him would be what has passed and his affairs are (up) to Allah [2:275], and the advice is the repentance’’.[56]

40- شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ عَنِ الرَّجُلِ يَكُونُ عَلَيْهِ دَيْنٌ إِلَى أَجَلٍ مُسَمًّى فَيَأْتِيهِ غَرِيمُهُ فَيَقُولُ انْقُدْ لِي

(The book) ‘Tafseer Al Ayyashi’ – From Al Halby,

‘From Abu Abdullah^-asws about the man having debts upon him to a specified term. His creditor comes to him. He says, ‘Give cash to me!’

فَقَالَ لَا أَرَى بِهِ بَأْساً لِأَنَّهُ لَمْ يَزِدْ عَلَى رَأْسِ مَالِهِ وَ قَالَ اللَّهُ تَعَالَى‏ فَلَكُمْ رُؤُسُ أَمْوالِكُمْ لا تَظْلِمُونَ وَ لا تُظْلَمُونَ‏.

He^-asws said: ‘I^-asws don’t see any problem with it, because he is not increasing upon his capital wealth, and Allah^-azwj the Exalted Said: so for you would be the capital of your wealth. Neither should you deal unjustly nor would you be Dealt with unjustly [2:279]!’’[57]

41- شي، تفسير العياشي عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ التَّوْبَةَ مُطَهِّرَةٌ مِنْ دَنَسِ الْخَطِيئَةِ قَالَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ ذَرُوا ما بَقِيَ مِنَ الرِّبا إِنْ كُنْتُمْ مُؤْمِنِينَ‏ إِلَى قَوْلِهِ‏ تَظْلِمُونَ‏

(The book) ‘Tafseer Al Ayyashi’ – From Abu Amro Al Zubeyri,

‘From Abu Abdullah^-asws having said: ‘The repentance is a purifier from the filth of misdeeds. He^-azwj Said: O you those who are believing! Fear Allah and relinquish whatever remains (due) from the interest if you are Momineen [2:278] – up to His^-azwj Words: nor would you be Dealt with unjustly [2:279]!

فَهَذَا مَا دَعَا اللَّهُ إِلَيْهِ عِبَادَهُ مِنَ التَّوْبَةِ وَ وَعَدَ عَلَيْهَا مِنْ ثَوَابِهِ فَمَنْ خَالَفَ مَا أَمَرَهُ اللَّهُ بِهِ مِنَ التَّوْبَةِ سَخِطَ اللَّهُ عَلَيْهِ وَ كَانَتِ النَّارُ أَوْلَى بِهِ وَ أَحَقَ‏.

So, this is what repentance Allah^-azwj has Called His^-azwj servants to, and Promised His^-azwj Rewards upon it. So, the one opposes what Allah^-azwj has Commanded with of the repentance, the Wrath of Allah^-azwj will be upon him, and the Fire would be foremost with him, and most rightful (deserving)’’.[58]

باب 24 بيع الصرف و المراكب و السيوف المحلاة

CHAPTER 24 – THE EXCHANGE SELLING, AND THE SHIPS, AND THE ADORNED SWORDS

1- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي‏ أَنَّهُ نَهَى النَّبِيُّ ص عَنْ بَيْعِ الذَّهَبِ وَ الْفِضَّةِ بِالنَّسِيئَةِ.

(The book) ‘Al Amaali’ of Al-Sadouq in a Hadeeth of the prohibitions – The Prophet^-saww forbade from selling the gold and the silver with the deferred payment’’.[59]

2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ لَهُ عَلَى رَجُلٍ دَنَانِيرُ فَيَأْخُذُهَا بِسِعْرِهَا وَرِقاً قَالَ لَا بَأْسَ‏.

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about a man having (a debt) of Dinars upon a man, so he takes these with its current price of silver. He^-asws said: ‘There is no problem’’.[60]

3- قَالَ: وَ سَأَلْتُهُ عَنِ الْفِضَّةِ فِي الْخِوَانِ وَ الْقَصْعَةِ وَ السَّيْفِ وَ الْمِنْطَقَةِ وَ السَّرْجِ وَ اللِّجَامِ يُبَاعُ بِدَرَاهِمَ أَقَلَّ مِنَ الْفِضَّةِ أَوْ أَكْثَرَ يَحِلُّ قَالَ تُبَاعُ الْفِضَّةُ بِدَنَانِيرَ وَ مَا سِوَى ذَلِكَ بِدَرَاهِمَ‏.

He said, ‘And I asked him^-asws about the silver used in trays, bowls, swords, belts, saddles, and bridles, if it is sold for Dirhams, either less or more than the silver content, whether that is Permissible. He^-asws said: ‘Silver may be sold for gold coins (Dinars), and anything else may be sold for Dirhams’’.[61]

باب 25 بيع الثمار و الزروع و الأراضي و المياه‏

CHAPTER 25 – SELLING THE FRUITS, AND THE CROPS, AND THE LANDS, AND THE WATERS

1- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص‏ أَنَّهُ نَهَى عَنْ أَنْ يُبَاعَ الثِّمَارُ حَتَّى يَزْهُوَ يَعْنِي يَصْفَرُّ وَ يَحْمَرُّ وَ نَهَى عَنِ الْمُحَاقَلَةِ يَعْنِي بَيْعَ التَّمْرِ بِالزَّبِيبِ وَ مَا أَشْبَهَ ذَلِكَ‏.

(The book) ‘Al Amaali’ of Al Sadouq –

‘Among prohibitions by the Prophet^-saww, he^-saww forbade from selling the fruits until they ripen, meaning become yellow and red, and forbade from ‘Al-Muhaqala’, meaning selling the dates for the raisings, and what resembles that’’.[62]

2- مع، معاني الأخبار مُحَمَّدُ بْنُ هَارُونَ الزَّنْجَانِيُّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عُبَيْدٍ الْقَاسِمِ بْنِ سَلَّامٍ بِأَسَانِيدَ مُتَّصِلَةٍ إِلَى النَّبِيِّ ص فِي أَخْبَارٍ مُتَفَرِّقَةٍ أَنَّهُ نَهَى‏ عَنِ الْمُحَاقَلَةِ وَ الْمُزَابَنَةِ.

(The book) ‘Ma’any Al Akhbaar’ – Muhammad Bin Haroun Al Zanjani, from Ali Bin Abdul Aziz, from Abu Ubeyd Al Qasim Bin Sallam, by connected chains to,

‘The Prophet^-saww in separate Ahadeeth, he^-saww forbade from ‘Al-Muhaqala’ (selling the dates for the raisings, etc.) and Al-Muzabanah (selling the dates on top of the tree for the dates)’’.[63]

قَالَ: وَ كَانَ النَّبِيُّ ص إِذَا بَعَثَ الْخُرَّاصَ قَالَ خَفِّفُوا فِي الْخَرْصِ فَإِنَّ فِي الْمَالِ الْعَرِيَّةَ وَ الْوَصِيَّةَ.

He said: And the Prophet^-saww, when he^-saww dispatched the estimators, said: ‘Be lenient in the estimating, for in the goods there may be a gift of fruit or a bequest!’’[64]

قَالَ: وَ نَهَى عَنِ الْمُخَابَرَةِ.

He said, ‘And he^-saww forbade from ‘Al-Mukhabarah (share-cropping)’’.[65]

وَ نَهَى عَنِ الْمُخَاضَرَةِ.

And he^-saww forbade from ‘Al-Mukhazara’ (sale of fruits before their ripeness appears)’’.[66]

وَ نَهَى عَنْ بَيْعِ التَّمْرِ قَبْلَ أَنْ يَزْهُوَ.

And he^-saww forbade from selling the fruits before their ripening (turning red or yellow)’’.[67]

وَ فِي حَدِيثٍ آخَرَ نَهَى عَنْ بَيْعِهِ قَبْلَ أَنْ تُشَقِّحَ.

And in another Hadeeth, he^-saww forbade from selling it before it begins to ripen’’.[68]

وَ قَالَ ص‏ مَنْ أَجْبَى فَقَدْ أَرْبَى.

And he^-saww said: ‘One who sells ‘Ajba’ (unripe fruits) has committed usury’’.[69]

3- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنْ بَيْعِ النَّخْلِ أَ يَحِلُّ إِذَا كَانَ زَهْواً

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about selling the palm tree, ‘Is it Permissible when it was ‘Zahwa’ (a stage of growth)?’

قَالَ إِذَا اسْتَبَانَ الْبُسْرُ مِنَ الشِّيصِ حَلَّ بَيْعُهُ وَ شِرَاؤُهُ

He^-asws said: ‘When its ripeness becomes clear from its early stage, it is Permissible to sell it and buy it’.

قَالَ وَ سَأَلْتُهُ ع عَنْ رَجُلٍ يُسْلِمُ فِي النَّخْلِ قَبْلَ أَنْ يَطْلُعَ قَالَ لَا يَصْلُحُ السَّلَمُ فِي النَّخْلِ‏.

He said, ‘And I asked him^-asws about a man who makes a ‘Salam’ contract regarding the palm tree before it emerges. He^-asws said: ‘The ‘Salam’ contract is not correct regarding the palm trees’’.[70]

4- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ الرَّجُلُ يَبِيعُ الثَّمَرَ الْمُسَمَّاةَ مِنَ الْأَرْضِ الْمُسَمَّاةِ فَتَهْلِكُ ثَمَرَةُ تِلْكَ الْأَرْضِ كُلُّهَا

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘A man sells the specified fruits from the specified land, but the fruits of that land perish, all of it’.

فَقَالَ قَدِ اخْتَصَمُوا فِي ذَلِكَ إِلَى رَسُولِ اللَّهِ ص كَانُوا يَذْكُرُونَ ذَلِكَ كُلَّهُ فَلَمَّا رَآهُمْ لَا يَنْتَهُونَ عَنِ الْخُصُومَةِ فِيهِ نَهَاهُمْ عَنِ الْبَيْعِ حَتَّى تَبْلُغَ الثَّمَرَةُ وَ لَمْ يُحَرِّمْهُ وَ لَكِنَّهُ فَعَلَ ذَلِكَ مِنْ أَجْلِ خُصُومَتِهِمْ فِيهِ‏.

He^-asws said: ‘They had disputed regarding that to Rasool-Allah^-saww. They had mentioned that, all of it. When he^-saww saw them that they are not desisting from the disputing regarding it, he^-saww forbade them from selling until the fruits mature, and he^-saww did not forbid it, but he^-saww did that for the reason of their disputing regarding it’’.[71]

5- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنْ قَوْمٍ كَانَتْ بَيْنَهُمْ قَنَاةُ مَاءٍ لِكُلِّ إِنْسَانٍ مِنْهُمْ شِرْبٌ مَعْلُومٌ فَبَاعَ أَحَدُهُمْ شِرْبَهُ بِدَرَاهِمَ أَوْ بِطَعَامٍ هَلْ يَصْلُحُ ذَلِكَ قَالَ نَعَمْ لَا بَأْسَ‏.

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws’, he said, ‘I asked him^-asws about a people who shared a water canal, with each person having a known share of water. One of them sold his share for Dirhams or food. Is that Permissible?’ He^-asws said: ‘Yes, there is no problem’’.[72]

6– ين، كتاب حسين بن سعيد و النوادر ابْنُ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ الشِّرْبُ فِي شِرْكَةٍ أَ يَحِلُّ لَهُ بَيْعُهُ قَالَ لَهُ بَيْعُهُ بِوَرِقٍ أَوْ بِشَعِيرٍ أَوْ بِحِنْطَةٍ أَوْ بِمَا شَاءَ

The book of Husayn Bin Saeed, and ‘Al Nawadir’ of Ibn Muskan, from Al Halby who said,

‘I asked him^-asws about a man who has a share of water in a partnership, ‘Can he sell it?’ He^-asws said: ‘He may sell it for silver, barley, wheat, or whatever he wishes’.

وَ قَالَ مَنِ اشْتَرَى أَرْضَ الْيَهُودِ وَجَبَ عَلَيْهِ مَا يَجِبُ عَلَيْهِمْ مِنْ خَرَاجِهَا وَ أَيُّ أَرْضٍ ادَّعَاهَا أَهْلُ الْخَرَاجِ لَا يَشْتَرِيهَا الْمُشْتَرِي إِلَّا بِرِضَاهُمْ‏.

And he^-asws said: ‘Whoever buys land from the Jews is obligated to pay what they are obligated to pay from its land tax, and any land claimed by the people responsible for land tax must not be purchased by the buyer except with their consent’’.[73]

7- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع‏ مَنْ بَاعَ فَضْلَ مَائِهِ مَنَعَهُ اللَّهُ فَضْلَهُ يَوْمَ الْقِيَامَةِ.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Ali^-asws said: ‘One who sells his excess water, Allah^-azwj will Prevent him from His^-azwj Grace on the Day of Qiyamah’’.[74]

8- قُرْبُ الْإِسْنَادِ، لِلْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ‏ سَمِعْتُ الرِّضَا ع‏ فِي تَفْسِيرِ قَوْلِهِ تَعَالَى‏ وَ اللَّيْلِ إِذا يَغْشى‏ الْآيَاتِ

(The book) ‘Qurb Al Isnaad’ of Al Himeyri, from Ahmad Bin Muhammad Bin Isa, from Al Bazanty who said,

‘I heard Al-Reza^-asws regarding interpretation of Word of the Exalted: ‘(I Swear) by the night when it overcomes [92:1] – the Verses.

قَالَ إِنَّ رَجُلًا مِنَ الْأَنْصَارِ كَانَ لِرَجُلٍ فِي حَائِطِهِ نَخْلَةٌ وَ كَانَ يُضِرُّ بِهِ فَشَكَا ذَلِكَ إِلَى رَسُولِ اللَّهِ ص فَدَعَاهُ فَقَالَ أَعْطِنِي نَخْلَتَكَ بِنَخْلَةٍ فِي الْجَنَّةِ فَأَبَى

He^-asws said: ‘A man from the Helpers had a palm tree in another man’s garden, and he would cause him harm because of it. The man complained to Rasool-Allah^-saww, so he^-saww called the owner and said, ‘Give me your palm tree in exchange for a palm tree in Paradise’. But the man refused.

فَبَلَغَ ذَلِكَ رَجُلًا مِنَ الْأَنْصَارِ يُكَنَّى أَبَا الدَّحْدَاحِ جَاءَ إِلَى صَاحِبِ النَّخْلَةِ فَقَالَ بِعْنِي نَخْلَتَكَ بِحَائِطِي فَبَاعَهُ

Then the matter reached another man from the Helpers known as Abu Al-Dahdah. He went to the owner of the palm tree and said, ‘Sell me your palm tree in exchange for my garden!’ He sold it to him.

فَجَاءَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ قَدِ اشْتَرَيْتُ نَخْلَةَ فُلَانٍ بِحَائِطِي

Abu Al-Dahdah then came to Rasool-Allah^-saww and said, ‘O Rasool-Allah^-saww! I have bought the man’s palm tree in exchange for my garden!’

قَالَ فَقَالَ لَهُ رَسُولُ اللَّهِ ص فَلَكَ بَدَلَهَا نَخْلَةٌ فِي الْجَنَّةِ

Rasool-Allah^-saww said to him: ‘You shall have in its place, a palm tree in Paradise!’

فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَى نَبِيِّهِ‏ وَ ما خَلَقَ الذَّكَرَ وَ الْأُنْثى‏ إِنَّ سَعْيَكُمْ لَشَتَّى فَأَمَّا مَنْ أَعْطى‏ يَعْنِي النَّخْلَةَ وَ اتَّقى‏ وَ صَدَّقَ بِالْحُسْنى‏ بِوَعْدِ رَسُولِ اللَّهِ ص‏ فَسَنُيَسِّرُهُ لِلْيُسْرى‏.

Then Allah^-azwj And what is Created of the male and the female [92:3] Surely, your striving is various [92:4] So, as for one who gives and fears [92:5] And ratifies the most excellent [92:6] – the promise of Rasool-Allah^-saww – So We will be Facilitating him to the ease [92:7]’’.[75]

9- وَ رَوَاهُ عَلِيُّ بْنُ إِبْرَاهِيمَ مُرْسَلًا قَالَ: كَانَ لِرَجُلٍ مِنَ الْأَنْصَارِ نَخْلَةٌ فِي دَارِ رَجُلٍ كَانَ يَدْخُلُ عَلَيْهِ بِغَيْرِ إِذْنٍ فَشَكَا ذَلِكَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ رَسُولُ اللَّهِ ص بِعْنِي نَخْلَتَكَ هَذِهِ بِنَخْلَةٍ فِي الْجَنَّةِ

And it is reported by Ali Bin Ibrahim with an unbroken chain, said,

‘A man from the Helpers had a palm tree inside the house of another man, and he would enter it without permission. The man complained to Rasool-Allah^-saww), so the Prophet^-saww said to the owner: ‘Sell me^-saww your palm tree in exchange for a palm tree in Paradise!’

فَقَالَ لَا أَفْعَلُ

He said, ‘I will not do it!’

قَالَ فَبِعْنِيهَا بِحَدِيقَةٍ فِي الْجَنَّةِ

He^-saww said: ‘Sell it to me^-saww for a Garden in the Paradise!’

فَقَالَ لَا أَفْعَلُ وَ انْصَرَفَ

He said, ‘I will not do it’, and he left.

فَمَضَى إِلَيْهِ أَبُو الدَّحْدَاحِ وَ اشْتَرَاهَا وَ أَتَى النَّبِيَّ ص فَقَالَ أَبُو الدَّحْدَاحِ يَا رَسُولَ اللَّهِ ص خُذْهَا وَ اجْعَلْ لِي فِي الْجَنَّةِ الَّذِي قُلْتَ لِهَذَا فَلَمْ يَقْبَلْهُ

Abu Al-Dahdah went to him and bought it, and he came to the Prophet^-saww. Abu Al-Dahda said, ‘O Rasool-Allah^-saww! Take it and make for me in the Paradise that which you^-saww had said to this (man), but he did not accept it!’

فَقَالَ رَسُولُ اللَّهِ ص لَكَ فِي الْجَنَّةِ حَدَائِقُ وَ حَدَائِقُ

Rasool-Allah^-saww said: ‘For you in the Paradise will be Gardens and Gardens!’

فَأَنْزَلَ اللَّهُ فِي ذَلِكَ‏ فَأَمَّا مَنْ أَعْطى‏ وَ اتَّقى‏ وَ صَدَّقَ بِالْحُسْنى‏ يَعْنِي أَبَا الدَّحْدَاحِ.

Allah^-azwj Revealed regarding that: So, as for one who gives and fears [92:5] And ratifies the most excellent [92:6] – meaning Abu Al-Dahda’’.[76]

باب 26 بيع المماليك و أحكامها

CHAPTER 26 – SELLING THE SLAVE AND ITS RULINGS

1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَشْتَرِي الْجَارِيَةَ فَيَقَعُ عَلَيْهَا أَ يَصْلُحُ بَيْعُهَا مِنَ الْجَدِّ قَالَ لَا بَأْسَ.

(The book) ‘Qurb Al Isnaad’ –

Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about the man who buys the slave girl. He sleeps with her, ‘Is it correct to sell her?’ He^-asws said: ‘No problem’’.[77]

2- قَالَ: وَ سَأَلْتُهُ عَنِ الرَّجُلِ سَرَقَ جَارِيَةً ثُمَّ بَاعَهَا يَحِلُّ فَرْجُهَا لِمَنِ اشْتَرَاهَا

He said, ‘And I asked him^-asws about the man who steals a slave girl, then sells her, ‘Is here private part Permissible for the one who buys her?’

قَالَ إِذَا أَنْبَأَهُمْ أَنَّهَا سَرِقَةٌ فَلَا يَحِلُّ وَ إِنْ لَمْ يَعْلَمْ فَلَا بَأْسَ‏.

He^-asws said: ‘When he informs them that she has been stolen, then it is not Permissible, but if he does not know, there is no problem’’.[78]

3- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ غَافِرُ كُلِّ ذَنْبٍ إِلَّا مَنْ أَحْدَثَ دِيناً أَوِ اغْتَصَبَ أَجِيراً أَجْرَهُ أَوْ رَجُلًا بَاعَ حُرّاً.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws, by the three chains from Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj is Forgiver of every sin except the one who innovates a religion, or usurps an employee of his wages, or a man who sells a free person (as a slave)’’.[79]

4- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنِ ابْنِ السِّمَاكِ عَنْ عَبْدِ الْكَرِيمِ بْنِ الْهَيْثَمِ عَنْ أَبِي تَوْبَةَ عَنْ مُصْعَبٍ عَنْ سُفْيَانَ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ سَالِمٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ بَاعَ عَبْداً وَ لَهُ مَالٌ فَمَالُهُ لِلْبَائِعِ إِلَّا أَنْ يَشْتَرِطَهُ الْمُبْتَاعُ‏.

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Ibn Makhlid, from Ibn Al Simak, from Abdul Kareem Bin Al Haysam, from Abu Twabah, from Mus’ab, from Sufyan, from Ma’mar, from Al Zuhry, from Salim, from his father who said,

‘Rasool-Allah^-saww said: ‘One who sells a slave and there is wealth for him, his wealth is for the seller except if the buyer stipulates it’’.[80]

5- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ الْحَارِثِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ خَمْسَةٌ لَا يُسْتَجَابُ لَهُمْ رَجُلٌ جَعَلَ اللَّهُ بِيَدِهِ طَلَاقَ امْرَأَتِهِ فَهِيَ تُؤْذِيهِ وَ عِنْدَهُ مَا يُعْطِيهَا وَ لَمْ يُخَلِّ سَبِيلَهَا وَ رَجُلٌ أَبَقَ مَمْلُوكُهُ ثَلَاثَ مَرَّاتٍ وَ لَمْ يَبِعْهُ وَ رَجُلٌ مَرَّ بِحَائِطٍ مَائِلٍ وَ هُوَ يُقْبِلُ إِلَيْهِ وَ لَمْ يُسْرِعِ الْمَشْيَ حَتَّى سَقَطَ عَلَيْهِ وَ رَجُلٌ أَقْرَضَ رَجُلًا مَالًا فَلَمْ يُشْهِدْ عَلَيْهِ وَ رَجُلٌ جَلَسَ فِي بَيْتِهِ وَ قَالَ اللَّهُمَّ ارْزُقْنِي وَ لَمْ يَطْلُبْ‏.

(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Muhammad Bin Ahmad Bin Ali, and Muhammad Bin Al-Husayn, from Muhammad Bin Hammad Al Harisy,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Five, (supplication) is not Answered for them – a man who has been given by Allah^-azwj the authority to divorce his wife, yet she harms him while he possesses what he could give her, and he does not let her go; and a man whose slave has run away three times and he does not sell him; and a man who walks by a leaning wall and continues toward it without hurrying his pace until it falls on him; and a man who lends money to another without keeping witnesses; and a man who sits in his house and says, ‘O Allah^-azwj! Provide me!’, while he does not seek provision.[81]

6- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع‏ أَنَّ عَلِيّاً عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ كَانَ إِذَا أَرَادَ أَنْ يَبْتَاعَ الْجَارِيَةَ يَكْشِفُ عَنْ سَاقَيْهَا فَيَنْظُرُ إِلَيْهَا.

(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Ali^-asws, upon him^-asws be the Salawaat and the greeting, was such that whenever he^-asws wanted to buy a slave girl, he^-asws would uncover from her ankle to look at it’’.[82]

7- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ تَعَالَى غَافِرُ كُلِّ ذَنْبٍ إِلَّا مَنْ جَحَدَ مَهْراً أَوِ اغْتَصَبَ أَجِيراً أَجْرَهُ أَوْ بَاعَ رَجُلًا حُرّاً.

(The book) ‘Saheefa Al-Reza^-asws’, may the greeting be upon him^-asws, from Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj the Exalted is a Forgive of every sin except the one who rejects dowry, or usurps an employee of his wages, or sells a free man’’.[83]

8- ضا، فقه الرضا عليه السلام رُوِيَ‏ فِي الْجَارِيَةِ الصَّغِيرَةِ تُشْتَرَى وَ يُفَرَّقُ بَيْنَهَا وَ بَيْنَ أُمِّهَا فَقَالَ إِنْ كَانَتْ قَدِ اسْتَغْنَتْ عَنْهَا فَلَا بَأْسَ‏.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – It is reported regarding a young slave girl who is purchased and separated from her mother. He^-asws said: ‘If she has become independent of her mother, then there is no problem’’.[84]

9- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَرْوَانَ قَالَ: قَالَ لِي عَبْدُ اللَّهِ بْنُ أَبِي عَبْدِ اللَّهِ اشْتَرِ لِي غُلَاماً عَارِفاً لِهَذَا الْأَمْرِ يَقُومُ فِي ضَيْعَتِي يَكُونُ فِيهَا

(The book) ‘My father, from Ibn Abu Umeyr, from Marwan who said,

‘Abdullah son of Abu Abdullah^-asws said to me, ‘Buy a slave for me who is a recogniser of this matter, he can be standing in my estate to be in it!’

قَالَ فَقَالَ أَبُو الْحَسَنِ صَلَاحُهُ لِنَفْسِهِ وَ لَكِنِ اشْتَرِ لَهُ مَمْلُوكاً قَوِيّاً يَكُونُ فِي ضَيْعَتِهِ

He (the narrator) said, ‘Abu Al-Hassan^-asws said: ‘He will be good only for himself, but buy for him a strong one would be in his estate!’

قَالَ فَقَالَ اشْتَرِ مَا يَقُولُ لَكَ‏.

He (the narrator) said, ‘He^-asws said: ‘Buy what he^-asws said to you!’’[85]

10- سن، المحاسن أَبِي عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي مَخْلَدٍ السَّرَّاجِ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع لِإِسْمَاعِيلَ حَبِيبِهِ وَ حَارِثٍ الْبَصْرِيِّ اطْلُبُوا لِي جَارِيَةً مِنْ هَذَا الَّذِي تُسَمُّونَهَا كدبوجه [كَدْبَانُوجَةَ] مُسْلِمَةً تَكُونُ مَعَ أُمِّ فَرْوَةَ

(The book) ‘Al Mahasin’ – My father, from Safwan Bin Yahya, from Abu Makhlad Al Sarraj who said,

‘Abu Abdullah^-asws said to Ismail his^-asws beloved, and Haris Al-Basri: ‘Seek out a slave girl for me from this which you are naming as ‘Kadbanuja’, a Muslim woman, to be with Umm Farwa^-ra!’

فَدَلُّوهُ عَلَى جَارِيَةٍ كَانَتْ لِشَرِيكٍ لِأَبِي مِنَ السَّرَّاجِينَ فَوَلَدَتْ لَهُ بِنْتاً وَ مَاتَ وَلَدُهَا فَأَخْبَرُوهُ بِخَبَرِهَا فَاشْتَرَوْهَا وَ حَمَلُوهَا إِلَيْهِ‏ وَ كَانَ اسْمُهَا رِسَالَةَ فَحَوَّلَ اسْمَهَا فَسَمَّاهَا سَلْمَى وَ زَوَّجَهَا سَالِمَ‏.

They pointed him^-asws to a slave girl who had belonged to a partner of his father from among the saddlers. She had given birth to a daughter for him, but the child died. They informed him^-asws of her story, so they purchased her and brought her to him. Her name was Risalah and he changed her name and named her as Salma, and got her married to Saalim’’.[86]

11- ضا، فقه الرضا عليه السلام أَبِي عَنْ جَعْفَرٍ عَنْ آبَائِهِ ع‏ أَنَّ عَلِيّاً أُوتِيَ بِعَبْدِ ذِمِّيٍّ قَدْ أَسْلَمَ فَقَالَ اذْهَبُوا فَبِيعُوهُ لِلْمُسْلِمِينَ وَ ادْفَعُوا ثَمَنَهُ إِلَى صَاحِبِهِ وَ لَا تُقِرُّوهُ عِنْدَهُ‏.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – from Ja’far^-asws, from his^-asws forefathers^-asws: ‘Ali^-asws was brought a Zimmy slave who had become a Muslim. He^-asws said: ‘Go and sell him to the Muslims and hand over his price to his owner, and do not leave him with him (Zimmy master)’’.[87]

12- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ عَلَيْكُمْ بِقِصَارِ الْخَدَمِ فَإِنَّهُ أَقْوَى لَكُمْ فِيمَا تُرِيدُونَ‏.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Keep short servants for it is stronger for you regarding what you want’’.[88]

باب 9 الاستبراء و أحكام أمهات الأولاد

CHAPTER 27 – THE WAITING PERIOD AND RULINGS OF MOTHERS OF CHILDREN

1- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: تُسْتَبْرَأُ الْأَمَةُ إِذَا اشْتُرِيَتْ بِحَيْضَةٍ وَ إِنْ كَانَ لَا تَحِيضُ فَبِخَمْسَةٍ وَ أَرْبَعِينَ يَوْماً.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from Ali^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, said: ‘A slave woman, when purchased, must undergo a waiting period with one menstrual cycle. If she does not menstruate, then the waiting period is forty-five days’’.[89]

2- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: إِذَا أَسْقَطَتِ الْجَارِيَةُ مِنْ سَيِّدِهَا فَقَدْ عَتَقَتْ‏.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘When the slave girl miscarries from her master, she is liberated’’.[90]

3- ب، قرب الإسناد مُحَمَّدُ بْنُ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الرَّجُلِ يَشْتَرِي الْجَارِيَةَ وَ هِيَ حُبْلَى أَ يَطَؤُهَا

(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Isa, from Ibrahim Bin Abdul Hameed who said,

‘I asked Abu Al-Hassan^-asws about the man who buys the slave girl while she is pregnant, ‘Can he sleep with her?’

قَالَ لَا يَقْرَبْهَا.

He^-asws said: ‘He should not go near her’’.[91]

4- ن، عيون أخبار الرضا عليه السلام جَعْفَرُ بْنُ نُعَيْمٍ عَنْ عَمِّهِ مُحَمَّدِ بْنِ شَاذَانَ عَنِ الْفَضْلِ عَنِ ابْنِ بَزِيعٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ حَدِّ الْجَارِيَةِ الصَّغِيرَةِ السِّنِّ الَّذِي إِذَا لَمْ تَبْلُغْهُ لَمْ يَكُنْ عَلَى الرِّجَالِ اسْتِبْرَاؤُهَا فَقَالَ إِذَا لَمْ تَبْلُغْ اسْتُبْرِئَتْ بِشَهْرٍ

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws – Ja’far Bin Nueym, from his uncle Muhammad Bin Shazan, from Al Fazl, from Ibn Bazie who said,

‘I asked Al-Reza^-asws about the age limit of a young slave girl below which a man is not required to observe waiting period for her. He^-asws said: ‘If she has not reached puberty, she must undergo a one-month waiting period’.

قُلْتُ فَإِنْ كَانَتْ ابْنَةَ سَبْعِ سِنِينَ أَوْ نَحْوِهَا مِمَّنْ لَا تَحْمِلُ

I said, ‘What if she is seven years old or around that age, among those who do not conceive?’

فَقَالَ هِيَ صَغِيرَةٌ وَ لَا يَضُرُّكَ أَنْ لَا تَسْتَبْرِئَهَا

He^-asws said: ‘She is young, and it does not harm you if you do not observe waiting period for her’.

فَقُلْتُ مَا بَيْنَهَا وَ بَيْنَ تِسْعِ سِنِينَ

I said, ‘What about between that and nine years?’

فَقَالَ نَعَمْ تِسْعُ سِنِينَ‏.

He^-asws said: Yes, nine years is the limit’’.[92]

5- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَشْتَرِي الْجَارِيَةَ مِنَ الرَّجُلِ الْمَأْمُونِ فَيُخْبِرُنِي أَنَّهُ لَمْ يَمَسَّهَا مُنْذُ طَمِثَتْ عِنْدَهُ وَ طَهُرَتْ

(The book) ‘Ilal Al Sharaie’ – From Sa’ad, from Muhammad Bin Al-Hassan, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullah^-asws, ‘I buy a slave girl from a trustworthy man, and he tells me that he has not touched her since she menstruated with him and then became pure’.

قَالَ لَيْسَ بِجَائِزٍ لَكَ أَنْ تَأْتِيَهَا حَتَّى تَسْتَبْرِئَهَا بِحَيْضَةٍ وَ لَكِنْ يَجُوزُ لَكَ مَا دُونَ الْفَرْجِ‏ إِنَّ الَّذِينَ يَشْتَرُونَ الْإِمَاءَ ثُمَّ يَأْتُونَهُنَّ قَبْلَ أَنْ يَسْتَبْرِءُوهُنَّ فَأُولَئِكَ الزُّنَاةُ بِأَمْوَالِهِمْ‏.

He^-asws said: ‘It is not permissible for you to sleep with her until you observe waiting period of one menstrual cycle. However, what is besides union is Permissible for you. Indeed, those who purchase slave girls and then sleep with them before observing waiting period, they are committing adultery with their wealth’’.[93]

6- ضا، فقه الرضا عليه السلام‏ إِذَا تَرَكَ الرَّجُلُ جَارِيَةً أُمَّ وَلَدٍ وَ لَمْ يَكُنْ وَلَدُهُ مِنْهَا بَاقِياً فَإِنَّهَا مَمْلُوكَةٌ لِلْوَرَثَةِ فَإِنْ كَانَ وَلَدُهَا بَاقِياً فَإِنَّهَا لِلْوُلْدِ وَ هُمْ لَا يَمْلِكُونَهَا وَ هِيَ حُرَّةٌ لِأَنَّ الْإِنْسَانَ لَا يَمْلِكُ أَبَوَيْهِ وَ لَا وَلَدَهُ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘If a man leaves behind a slave woman who is a mother of his child, and his child from her is no longer living, then she remains the property of the heirs. But if her child is still alive, then she belongs to the child, and they do not own her, rather, she is free, because a person does not own their parents or their children.

فَإِنْ كَانَ لِلْمَيِّتِ وَلَدٌ مِنْ غَيْرِ هَذِهِ الَّتِي هِيَ أُمُّ وَلَدِهِ فَإِنَّهَا تُجْعَلُ فِي نَصِيبِ وُلْدِهَا إِذَا كَانُوا صِغَاراً فَإِذَا أَدْرَكُوا تَوَلَّوْا هُمْ عِتْقاً [عِتْقَهَا] فَإِنْ مَاتُوا قَبْلَ أَنْ يُدْرِكُوا أُلْحِقَتْ مِيرَاثاً لِلْوَرَثَةِ وَ بِاللَّهِ التَّوْفِيقُ‏.

If the deceased has a child from another woman, not from this mother of the child, then she is assigned to the share of her own child if the child is still a minor. When they reach maturity, they themselves carry out her emancipation. But if they die before reaching maturity, she is included in the inheritance for the heirs. And with Allah^-azwj is the inclination’’.[94]

باب 28 بيع المرابحة و أخواتها و بيع ما لم يقبض‏

CHAPTER 28 – ‘AL-MURABAHA’ SALE AND ITS TYPES, AND SELLING WHAT HAS YET TO BE TAKEN POSSESSION OF

1- ب، قرب الإسناد الطَّيَالِسِيُّ عَنِ الْعَلَاءِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يُرِيدُ أَنْ يَبِيعَ الْبَيْعَ فَيَقُولُ أَبِيعُكَ بِدَهْ يَازْدَهْ أَوْ بِدَهْ دَوَازْدَهْ

(The book) ‘Qurb Al Isnaad’ – Al Tayalisy, from Al A’la who said,

‘I said to Abu Abdullah^-asws, ‘A man wants to sell an item and says, ‘I will sell it to you for ten with a profit of one’, or ‘for ten with a profit of two’.

قَالَ لَا بَأْسَ إِنَّمَا هُوَ الْبَيْعُ فَإِذَا جَمَعَ الْبَيْعَ يَجْعَلُهُ جُمْلَةً وَاحِدَةً.

He^-asws said: ‘There is no problem, it is simply a sale. But when the sale is finalised, he should state it as a single amount.[95]

2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ اشْتَرَى طَعَاماً أَ يَصْلُحُ أَنْ يُوَلِّيَ مِنْهُ قَبْلَ أَنْ يَقْبِضَهُ

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about a man who buys food, ‘Is it correct for him if he appoints someone to take over (sell) from it before taking possession of it?’

قَالَ إِذَا رَبِحَ فَلَا يَصْلُحُ حَتَّى يَقْبِضَهُ وَ إِنْ كَانَ يُوَلِّي مِنْهُ فَلَا بَأْسَ‏.

He^-asws said: ‘If he intends to make a profit, then it is not Permissible until he takes possession of it. But if he is, simply, transferring it without profit, then there is no problem’’.[96]

3- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ يَبِيعُ السِّلْعَةَ وَ يَشْتَرِطُ أَنَّ لَهُ نِصْفَهَا ثُمَّ يَبِيعُهَا مُرَابَحَةً أَ يَحِلُّ ذَلِكَ قَالَ لَا بَأْسَ‏.

He said, ‘And I asked him^-asws about a man who sells the merchandise and stipulates that for him is half of it. Then he sells it for a profit, ‘Is that Permissible?’ He^-asws said: ‘There is no problem’’.[97]

4- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ اشْتَرَى مَبِيعاً كَيْلًا أَوْ وَزْناً هَلْ يَصْلُحُ بَيْعُهُ مُرَابَحَةً

He said, ‘And I asked him^-asws about a man who buys goods by measure or weight, can he sell them for a profit?’

قَالَ إِذَا تَرَاضَيَا الْبَيِّعَانِ فَلَا بَأْسَ فَإِنْ سُمِّيَ كَيْلًا أَوْ وَزْناً فَلَا يَصْلُحُ بَيْعُهُ حَتَّى يَكِيلَهُ أَوْ يَزِنَهُ‏.

He said: ‘If both seller and buyer agree, there is no problem. However, if it was purchased specifically by measure or weight, then it is not permissible to sell it until he measures or weighs it’’.[98]

5- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي‏ إِنَّ النَّبِيَّ ص نَهَى عَنْ بَيْعِ مَا لَمْ يُضْمَنْ‏.

(The book) ‘Al Amaali’ of Al Sadouq –

‘In a Hadeeth of the prohibitions, the Prophet^-saww prohibited from selling what is not guaranteed’’.[99]

6- ما، الأمالي للشيخ الطوسي ابْنُ حَمَّوَيْهِ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ بَكْرٍ عَنْ أَبِي خَلِيفَةَ عَنْ مُسَدَّدٍ عَنْ أَبِي الْأَحْوَصِ عَنْ عَبْدِ الْعَزِيزِ بْنِ رَفِيعٍ عَنْ عَطَاءٍ عَنْ حِزَامِ بْنِ حَكِيمٍ قَالَ: ابْتَعْتُ طَعَاماً مِنْ طَعَامِ الصَّدَقَةِ فَأُرْبِحْتُ فِيهِ قَبْلَ أَنْ أَقْبِضَهُ فَأَرَدْتُ بَيْعَهُ فَسَأَلْتُ النَّبِيَّ ص فَقَالَ لَا تَبِعْهُ حَتَّى تَقْبِضَهُ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Hammawayh, from Muhammad Bin Muhammad Bin Bakr, from Abu Khaleefa, from Musaddid, from Abu Al Ahwas, from Abdul Aziz, from Ata’a, from Hizan Bin Hakeem who said,

‘I purchased food from the charity food and made a profit on it before taking possession of it. I wanted to sell it, so I asked the Prophet^-saww, and he^-saww said: ‘Do not sell it until you take possession of it![100]

باب 29 بيع الحيوان‏

CHAPTER 29 – THE SALE OF ANIMALS

1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنِ الْحَيَوَانِ بِالْحَيَوَانِ بِنَسِيئَةٍ وَ زِيَادَةِ دِرْهَمٍ يَنْقُدُ الدِّرْهَمَ وَ يُؤَخِّرُ الْحَيَوَانَ قَالَ إِذَا تَرَاضَيَا فَلَا بَأْسَ‏.

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), said, ‘I asked him^-asws about the animal for the animal for deferred payment and additional Dirham. The Dirham is paid cash and the animal is delayed. He^-asws said: ‘When they both agree, there is no problem’’.[101]

2- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: اخْتَصَمَ إِلَى عَلِيٍّ ع رَجُلَانِ أَحَدُهُمَا بَاعَ الْآخَرَ بَعِيراً وَ اسْتَثْنَى الرَّأْسَ وَ الْجِلْدَ ثُمَّ بَدَا لَهُ أَنْ يَنْحَرَهُ قَالَ هُوَ شَرِيكُهُ فِي الْبَعِيرِ عَلَى قَدْرِ الرَّأْسِ وَ الْجِلْدِ.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws – by the three chains from Al-Reza^-asws, from his^-asws forefathers^-asws, from Al-Husayn^-asws Bin Ali^-asws, having said: ‘Two men brought their dispute to Ali^-asws. One of them had sold a camel to the other and bought the head and the skin. Then there was a change of decision for him, he slaughtered it. He^-asws said: ‘He is his partner in the camel upon a measurement of the head and the skin’’.[102]

3- صح، صحيفة الرضا عليه السلام عَنْهُ ع‏ مِثْلَهُ‏.

(The book) ‘Saheefa Al-Reza^-asws, may the greeting be upon him^-asws – similar to it.[103]

باب 30 متفرقات أحكام البيوع و أنواعها من البيع الفضولي و غيره‏

CHAPTER 30 – MISCELLANEOUS RULING OF THE SALES AND THEIR TYPES, FROM THE UNAUTHORISED SALES AND OTHER SUCH

1- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ يُوسُفَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ الْوَارِثِ بْنِ سَعِيدٍ قَالَ: قَدِمْتُ مَكَّةَ فَوَجَدْتُ فِيهَا أَبَا حَنِيفَةَ وَ ابْنَ أَبِي لَيْلَى وَ ابْنَ شُبْرُمَةَ فَسَأَلْتُ أَبَا حَنِيفَةَ فَقُلْتُ مَا تَقُولُ فِي رَجُلٍ بَاعَ بَيْعاً وَ شَرَطَ شَرْطاً

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Ibn Makhlad, from Ja’far Bin Muhammad Bin Nuseyr, from Abdullah Bin Yusuf, from Muhammad Bin Suley, from Abdul Al Waris Bin Saeed who said,

‘I arrived at Makkah and found Abu Haneefa, and Ibn Abu Layli, and Ibn Shubrama there. I asked Abu Haneefa. I said, ‘What are you saying regarding a man who conducts a sale and stipulates a condition?’

قَالَ الْبَيْعُ بَاطِلٌ وَ الشَّرْطُ بَاطِلٌ

He said, ‘The sale is invalid and the stipulation is invalid!’

ثُمَّ أَتَيْتُ ابْنَ أَبِي لَيْلَى فَسَأَلْتُهُ فَقَالَ الْبَيْعُ جَائِزٌ وَ الشَّرْطُ بَاطِلٌ

Then I came to Abu Layli. I asked him. He said, ‘The sale is allowed and the stipulation is invalid!’

ثُمَّ أَتَيْتُ ابْنَ شُبْرُمَةَ فَسَأَلْتُهُ فَقَالَ الْبَيْعُ جَائِزٌ وَ الشَّرْطُ جَائِزٌ

Then, I came to Ibn Shubruma and asked him. He said, ‘The sale is allowed and the stipulation is allowed!’

فَقُلْتُ سُبْحَانَ اللَّهِ ثَلَاثٌ مِنْ فُقَهَاءِ أَهْلِ الْعِرَاقِ اخْتَلَفْتُمْ عَلَيَّ فِي مَسْأَلَةٍ وَاحِدَةٍ

I said, ‘Glory be to Allah^-azwj! (three times) From jurists of the people of Iraq are differing upon me regarding one issue’.

فَأَتَيْتُ أَبَا حَنِيفَةَ فَأَخْبَرْتُهُ فَقَالَ مَا أَدْرِي مَا قَالا حَدَّثَنِي عَمْرُو بْنُ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ النَّبِيَّ ص نَهَى عَنْ بَيْعٍ وَ شَرْطٍ الْبَيْعُ بَاطِلٌ وَ الشَّرْطُ بَاطِلٌ

I came to Abu Haneefa and informed him. He said, ‘I don’t know what they both said. It is narrated to me by Amro Bin Shueyb, from his father, from his grandfather that the Prophet^-saww forbade from selling and stipulating. The sale is invalid and the stipulation is invalid!’

ثُمَّ أَتَيْتُ ابْنَ أَبِي لَيْلَى فَأَخْبَرْتُهُ فَقَالَ مَا أَدْرِي مَا قَالا حَدَّثَنِي هِشَامٌ عَنْ عُرْوَةَ عَنْ عَائِشَةَ قَالَتْ أَمَرَنِي رَسُولُ اللَّهِ ص أَنْ أَشْتَرِيَ بَرِيرَةَ فَأُعْتِقَهَا الْبَيْعُ جَائِزٌ وَ الشَّرْطُ بَاطِلٌ

Then I came to Ibn Abu Layli and informed him. He said, ‘I don’t know what they both said. It is narrated to me by Hisham, from Urwah, from Ayesha. She said, ‘Rasool-Allah^-saww instructed me to buy a slave girl with a waiting period, and free her. The sale is allowed and the stipulation is invalid’’.

ثُمَّ أَتَيْتُ ابْنَ شُبْرُمَةَ فَأَخْبَرْتُهُ فَقَالَ مَا أَدْرِي مَا قَالا حَدَّثَنِي مِسْعَرُ بْنُ كِدَامٍ عَنْ مُحَارِبِ بْنِ زِيَادٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ بِعْتُ النَّبِيَّ ص نَاقَةً شَرَطَ لِي حِلَابَهَا إِلَى الْمَدِينَةِ الْبَيْعُ جَائِزٌ وَ الشَّرْطُ جَائِزٌ.

Then I came to Ibn Shubruma and informed him. He said, ‘I don’t know what they both said. It is narrated to me by Mis’ar Bin Kadam, from Muharib Bin Ziyad, from Jabir Bin Abdullah^-ra. He^-ra said: ‘I^-ra sold a she-camel to the Prophet^-saww. He^-saww stipulated to me that I keep milking her up to (reaching) Al-Medina. The sale is allowed, and the stipulation is allowed’’.[104]

2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ كَانَ لَهُ عَلَى آخَرَ عَشَرَةُ دَرَاهِمَ فَقَالَ اشْتَرِ لِي ثَوْباً فَبِعْهُ وَ اقْبِضْ ثَمَنَهُ فَمَا وَضَعْتَ فَهُوَ عَلَيَّ أَ يَحِلُّ ذَلِكَ

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about a man who had a debt of ten Dirhams upon another. He said, ‘Buy a garment for me, sell it and take its price. Whatever it loses, it is upon me’, ‘Is that Permissible?’

قَالَ إِذَا تَرَاضَيَا فَلَا بَأْسَ‏.

He^-asws said: ‘When they both agree, there is no problem’’.[105]

3- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ رَفَعَهُ إِلَى الْحُسَيْنِ بْنِ زَيْدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا التَّاجِرَانِ صَدَقَا وَ بَرَّا بُورِكَ لَهُمَا وَ إِذَا كَذَبَا وَ خَانَا لَمْ يُبَارَكْ لَهُمَا وَ هُمَا بِالْخِيَارِ مَا لَمْ يَفْتَرِقَا فَإِنِ اخْتَلَفَا فَالْقَوْلُ قَوْلُ رَبِّ السِّلْعَةِ أَوْ يَتَتَارَكَا.

(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ash’ary, raising it to Al-Husayn Bin Zayd, from his forefathers,

‘From Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘When two traders are honest and righteous, there is Blessing for them, and when they are liars and betray, there will be no Blessing for them, and they are with the choice (whether to cancel the sale or not) for as long as they do not separate. If they differ, the (final) word is of the owner of the merchandise, or they should abandon.[106]

4- ما، الأمالي للشيخ الطوسي حَمَّوَيْهِ عَنْ أَبِي الْحُسَيْنِ عَنْ أَبِي خَلِيفَةَ عَنْ مُحَمَّدِ بْنِ كَثِيرٍ عَنْ سُفْيَانَ عَنْ أَبِي حُصَيْنٍ عَنْ شَيْخٍ مِنْ أَهْلِ الْمَدِينَةِ عَنْ حَكِيمِ بْنَ حِزَامٍ‏ أَنَّ النَّبِيَّ ص بَعَثَ مَعَهُ بِدِينَارٍ يَشْتَرِي لَهُ أُضْحِيَّةً فَاشْتَرَاهَا بِدِينَارٍ وَ بَاعَهَا بِدِينَارَيْنِ فَرَجَعَ فَاشْتَرَى أُضْحِيَّةً بِدِينَارٍ وَ جَاءَ بِدِينَارٍ إِلَى النَّبِيِّ ص فَتَصَدَّقَ بِهِ النَّبِيُّ ص وَ دَعَا أَنْ يُبَارَكَ لَهُ فِي تِجَارَتِهِ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Hammawiya, from Abu Al-Husayn, from Abu Khaleefa, from Muhammad Bin Kazeer, from Sufyan, from Abu Huseyn, from sheykh from the people of Medina, from Hakeem Bin Hazim,

The Prophet^-saww sent him with a Dinar to buy a sacrificial animal for him^-saww. He bought it for a Dinar and sold it for two Dinars. Then he bought a sacrificial animal for a Dinar and came with a Dinar to the Prophet^-saww. The Prophet^-saww donated it in charity and supplicated that there be Blessing for him in his trade’’.[107]

5- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ صَاحِبُ السِّلْعَةِ أَحَقُّ بِالسَّوْمِ.

(The book) ‘Kitab Al Imamah Wa Al Tabsira’ – from Al-Hassan Bin Hamza Al Alawy, from Ali Bin Muhammad Bin Abu Al Qasim, from his father, from Haroun Bin Muslim, from Mas’adq Bin Sadaqa,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Owner of the merchandise is more rightful with the bargaining’’.[108]

6- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَلِيِّ بْنِ عَبْدِ الرَّحِيمِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا قَالَ الرَّجُلُ لِلرَّجُلِ هَلُمَّ أُحْسِنْ بَيْعَكَ يَحْرُمُ عَلَيْهِ الرِّبْحُ‏.

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Abu Najran, from Ali Bin Abdul Rahman, from a man,

‘From Abu Abdullah^-asws having said: ‘When the man says to the man, ‘Come, I will improve your sale, the profiting becomes prohibited upon him’’.[109]

7 وَ فِيهِ، وَ فِي يب، تهذيب الأحكام بِأَسَانِيدَ الْمُسْلِمُونَ عِنْدَ شُرُوطِهِمْ إِلَّا مَا خَالَفَ كِتَابَ اللَّهِ‏.

And in (the book) ‘Tahzeeb Al-Ahkaam’ – By chains, ‘The Muslims are with their stipulated conditions except what opposes the Book of Allah^-azwj!’’[110]

8- يب، تهذيب الأحكام بِإِسْنَادِهِ عَنِ الصَّفَّارِ عَنِ الْخَشَّابِ عَنِ ابْنِ كَلُّوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَقُولُ‏ مَنْ شَرَطَ لِامْرَأَتِهِ شَرْطاً فَلْيَفِ بِهَا فَإِنَّ الْمُسْلِمِينَ عِنْدَ شُرُوطِهِمْ إِلَّا شَرْطاً حَرَّمَ حَلَالًا أَوْ أَحَلَّ حَرَاماً.

(The book) ‘Tahzeeb Al Ahkaam’ – By his chain from Al Saffar, from Al Khashaab, from Ibn Kaloub, from Is’haq Bin Ammar,

‘From Ja’far^-asws, from his^-asws father^-asws that Ali^-asws had said: ‘One who stipulates a condition to his wife, let him be loyal with it, for the Muslims are with their conditions except a condition prohibiting a Permissible, or permitting a Prohibition.[111]

9- كا، الكافي عَنِ الْعِدَّةِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ سُوقَةَ عَنِ الْحُسَيْنِ بْنِ الْمُنْذِرِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَجِيئُنِي الرَّجُلُ فَيَطْلُبُ الْعِينَةَ فَأَشْتَرِي لَهُ الْمَتَاعَ مُرَابَحَةً ثُمَّ أَبِيعُهُ إِيَّاهُ ثُمَّ أَشْتَرِيهِ مِنْهُ مَكَانِي

(The book) ‘Al Kafi’ – From the number, from Ibn Isa, from Ibn Abu Umeyr, from Hafs Bin Sowqah, from Al-Husayn Bin Al Munzir who said,

‘I said to Abu Abdullah^-asws, ‘A man comes to me requesting ‘Inah’ (a sale with a buy-back arrangement), so I purchase the goods for him on a profit basis, then sell it to him, and then buy it back from him at my place’.

قَالَ إِذَا كَانَ بِالْخِيَارِ إِنْ شَاءَ بَاعَ وَ إِنْ شَاءَ لَمْ يَبِعْ وَ كُنْتَ أَنْتَ بِالْخِيَارِ إِنْ شِئْتَ اشْتَرَيْتَ وَ إِنْ شِئْتَ لَمْ تَشْتَرِ فَلَا بَأْسَ‏.

He^-asws said: ‘If he has the choice, if he wishes, he may sell, and if he wishes, he may not, and you also have the choice, if you wish, you may buy, and if you wish, you may not, then there is no problem’.[112]

10- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يَحْيَى بْنِ الْحَجَّالِ عَنْ خَالِدِ بْنِ الْحَجَّاجِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَجِي‏ءُ فَيَقُولُ اشْتَرِ هَذَا الثَّوْبَ وَ أُرْبِحَكَ كَذَا وَ كَذَا

(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Yahya Bin Al Hajjal, from Khalid Bin Al Hajjaj who said,

‘I said to Abu Abdullah^-asws, ‘The man comes and says, ‘Buy this garment and I will profit you such and such!’

قَالَ أَ لَيْسَ إِنْ شَاءَ تَرَكَ وَ إِنْ شَاءَ أَخَذَ

He^-asws said: ‘Is it not the case that if he wishes, he may leave it, and if he wishes, he may take it?’

قُلْتُ بَلَى

I said, ‘Yes’.

قَالَ لَا بَأْسَ بِهِ إِنَّمَا يُحِلُّ الْكَلَامُ وَ يُحَرِّمُ الْكَلَامُ.

He^-asws said: ‘There is no harm in it. It is words that make something lawful and words that make it unlawful’.[113]

11 وَ مِنْهُ، عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ مِثْلَهُ‏.

And from him, from Ali, from his father, from Ibn Abu Umeyr – similar to it.[114]

12- وَ مِنْهُ، عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَجِيئُنِي الرَّجُلُ يَطْلُبُ مِنِّي بَيْعَ الْحَرِيرِ وَ لَيْسَ عِنْدِي مِنْهُ شَيْ‏ءٌ فَيُقَاوِلُنِي عَلَيْهِ وَ أُقَاوِلُهُ فِي الرِّبْحِ وَ الْأَجَلِ حَتَّى نَجْتَمِعَ عَلَى شَيْ‏ءٍ ثُمَّ أَذْهَبُ فَأَشْتَرِي لَهُ الْحَرِيرَ فَأَدْعُوهُ إِلَيْهِ‏

And from him, from Fazala, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullah^-asws, ‘A man comes to me asking to buy silk, and I do not have any. So, he negotiates with me, and I negotiate with him regarding profit and payment term until we agree on something. Then I go and buy the silk for him and call him to take it’.

فَقَالَ أَ رَأَيْتَ إِنْ وَجَدَ بَيْعاً هُوَ أَحَبُّ إِلَيْهِ مِمَّا عِنْدَكَ أَ يَسْتَطِيعُ أَنْ يَنْصَرِفَ إِلَيْهِ وَ يَدَعَكَ أَوْ وَجَدْتَ أَنْتَ ذَلِكَ أَ تَسْتَطِيعُ أَنْ تَنْصَرِفَ إِلَيْهِ وَ تَدَعَهُ

He^-asws said: ‘What is your view, if he finds a better offer that he prefers over yours, can he go to it and leave yours? Or if you find a better deal, can you go to it and leave him’?

قُلْتُ نَعَمْ

I said, ‘Yes’.

قَالَ لَا بَأْسَ‏.

He said: Then there is no problem’.[115]

وَ رُوِيَ‏ مِثْلُهُ بِاخْتِلَافٍ يَسِيرٍ بِأَسَانِيدَ كَثِيرَةٍ.

And similar to it is reported with slight differences by many chains.

باب 31 ثواب القرض و ذم من منعه عن المحتاجين‏

CHAPTER 31 – THE REWARD OF LENDING AND CONDEMNATION OF PREVENTING IT FROM THE NEEDY

1- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي قَالَ النَّبِيُّ ص‏ مَنِ احْتَاجَ إِلَيْهِ أَخُوهُ الْمُسْلِمُ فِي قَرْضٍ وَ هُوَ يَقْدِرُ عَلَيْهِ فَلَمْ يَفْعَلْ حَرَّمَ اللَّهُ عَلَيْهِ رِيحَ الْجَنَّةِ.

(The book) ‘Al Amaali’ of Al Sadouq –

‘In a Hadeeth of prohibitions, the Prophet^-saww said: ‘One who is needy for a loan to his Muslim brother while he is able upon it but does not do so, Allah^-azwj will Prohibited upon him the aroma of Paradise’’.[116]

2- فس، تفسير القمي قَالَ الصَّادِقُ ع‏ عَلَى بَابِ الْجَنَّةِ مَكْتُوبٌ الْقَرْضُ بِثَمَانِيَةَ عَشَرَ وَ الصَّدَقَةُ بِعَشَرَةٍ وَ ذَلِكَ أَنَّ الْقَرْضَ لَا يَكُونُ إِلَّا فِي يَدِ الْمُحْتَاجِ وَ الصَّدَقَةَ رُبَّمَا وَقَعَتْ فِي يَدِ غَيْرِ مُحْتَاجٍ‏.

(The book) ‘Tafseer Al Qummi’ –

‘Al-Sadiq^-asws said: ‘Upon a door of the Paradise it is inscribed: ‘The loan is with eighteen (multiple) and the charity is with ten’, and that is because the loan cannot be except in the hand of the needy, while the charity sometimes falls in the hand of a non-needy’.[117]

3- فس، تفسير القمي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمِعْزَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَ ع عَنْ قَوْلِ اللَّهِ تَعَالَى‏ مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ وَ لَهُ أَجْرٌ كَرِيمٌ‏ قَالَ نَزَلَتْ فِي صِلَةِ الْأَرْحَامِ‏.

(The book) ‘Tafseer Al Qummi’ – Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Mi’za, from Is’haq Bin Ammar who said,

‘I asked Abu Ibrahim^-asws about Words of Allah^-azwj the Exalted: The charitable men and the charitable women, and the lenders to Allah of a goodly loan, it shall be doubled for them and they shall have an honourable Recompense [57:18]. He^-asws said: ‘It was Revealed regarding connecting (helping) the kindred’’.[118]

4- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ أَقْرَضَ مُؤْمِناً قَرْضاً يَنْتَظِرُ بِهِ مَيْسُورَهُ كَانَ مَالُهُ فِي زَكَاةٍ وَ كَانَ هُوَ فِي صَلَاةٍ مِنَ الْمَلَائِكَةِ حَتَّى يُؤَدِّيَهُ إِلَيْهِ‏.

(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Ahmad Bin Al Nazr, from Amro Bin Shimr,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww: ‘One lends a loan to a Momin awaiting with him for his affluence, his wealth would be in Zakat, and he would be in Salawaat from the Angels until he returns it to him’’.[119]

5- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ جَنَابٍ عَنْ شَيْخٍ كَانَ عِنْدَنَا قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ لَأَنْ أُقْرِضَ قَرْضاً أَحَبُّ إِلَيَّ مِنْ أَنْ أَصِلَ بِمِثْلِهِ

(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Nahdy, from Muhammad Bin Janab, from a sheykh who was with us who said,

‘I heard Abu Abdullah^-asws saying: ‘If I^-asws were to lend a loan to a Momin, it would be more beloved to me than if I were to donate similar to it’.

قَالَ وَ كَانَ يَقُولُ مَنْ أَقْرَضَ قَرْضاً فَضَرَبَ لَهُ أَجَلًا فَلَمْ يُؤْتَ بِهِ عِنْدَ ذَلِكَ الْأَجَلِ فَإِنَّ لَهُ مِنَ الثَّوَابِ فِي كُلِّ يَوْمٍ يَتَأَخَّرُ عَنْ ذَلِكَ الْأَجَلِ بِمِثْلِ صَدَقَةِ دِينَارٍ وَاحِدٍ فِي كُلِّ يَوْمٍ‏.

He (the narrator) said, ‘And he^-asws had said: ‘One who lends a loan so he strikes (stipulates) a term for it, but he (borrower) does not come with it during that term, for him (lender) would be a Reward for each day he is delayed from that term, like charity of one Dinar during every day’’.[120]

6- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنِ الْفُضَيْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَا مِنْ مُسْلِمٍ أَقْرَضَ مُسْلِماً قَرْضاً يُرِيدُ وَجْهَ اللَّهِ إِلَّا احْتُسِبَ لَهُ أَجْرُهَا بِحِسَابِ الصَّدَقَةِ حَتَّى تَرْجِعَ إِلَيْهِ‏.

(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Ibn Sinan, from Al Fuzeyl who said,

‘Abu Abdullah^-asws having said: ‘There is none from a Muslim lending a loan to a Muslim intending the Face of Allah^-azwj, except it’s Reward will be calculated for him as calculation of the charity until he returns it to him’’.[121]

7- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هَيْثَمٍ الصَّيْرَفِيِّ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْقَرْضُ الْوَاحِدُ بِثَمَانِيَةَ عَشَرَ وَ إِنْ مَاتَ احْتُسِبَ بِهَا مِنَ الزَّكَاةِ.

(The book) ‘Sawaab Al Amaal’ – My father, from Ali, from his father, from Ibn Abu Umeyr, from Haysham Al Sayfari and someone else,

‘From Abu Abdullah^-asws having said: ‘Lending the one is with (a multiple of) eighteen, and if he dies, it will be calculated as being from the Zakat’’.[122]

8- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ قَاسِمٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ النَّبِيُّ ص‏ أَلْفُ دِرْهَمٍ أُقْرِضُهَا مَرَّتَيْنِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَتَصَدَّقَ بِهَا مَرَّةً وَ كَمَا لَا يَحِلُّ لِغَرِيمِكَ أَنْ يَمْطُلَكَ وَ هُوَ مُوسِرٌ فَكَذَلِكَ لَا يَحِلُّ لَكَ أَنْ تُعْسِرَهُ إِذَا عَلِمْتَ أَنَّهُ مُعْسِرٌ.

(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Ma’bad, from Abdullah Bin Qasim, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘A thousand Dirhams I^-asws lend it twice is more beloved to me^-asws than if I^-asws were to donate charity with it once, and just as it is not Permissible for your debtor to delay while he is able, like that it is not Permissible for you to pressure him when you know he is not able’’.[123]

9- الْهِدَايَةُ، قَالَ الصَّادِقُ ع‏ مَكْتُوبٌ عَلَى بَابِ الْجَنَّةِ الصَّدَقَةُ بِعَشَرَةٍ وَ الْقَرْضُ بِثَمَانِيَةَ عَشَرَ وَ إِنَّمَا صَارَ الْقَرْضُ أَفْضَلَ مِنَ الصَّدَقَةِ لِأَنَّ الْمُسْتَقْرِضَ‏ لَا يَسْتَقْرِضُ إِلَّا مِنْ حَاجَةٍ وَ قَدْ يَطْلُبُ الصَّدَقَةَ مَنْ لَا يَحْتَاجُ إِلَيْهَا.

(The book) ‘Al Hidaya’ –

‘Al-Sadiq^-asws said: ‘It is inscribed upon a door of the Paradise, ‘The charity is with them and the loan is with eighteen’, and rather the loan became superior to the Charity because the borrower does not borrow except from a need, and he seeks the charity one who is not needy to it’’.[124]

10- ف، تحف العقول فِي خَبَرٍ طَوِيلٍ عَنِ الصَّادِقِ ع قَالَ: أَمَّا الْوُجُوهُ الْأَرْبَعَةُ الَّتِي يَلْزَمُهُ فِيهَا النَّفَقَةُ مِنْ وُجُوهِ اصْطِنَاعِ الْمَعْرُوفِ فَقَضَاءُ الدَّيْنِ وَ الْعَارِيَّةُ وَ الْقَرْضُ وَ إِقْرَاءُ الضَّيْفِ وَاجِبَاتٌ فِي السُّنَّةِ.

(The book) ‘Tuhaf Al Uqoul’ –

‘In a lengthy Hadeeth from Al-Sadiq^-asws having said: ‘As for the four aspects for those one is obligated to spend as part of acts of kindness, they are – repaying debt, returning a borrowed item, giving a loan, and hosting a guest. These are obligated in the Sunnah’’.[125]

11- ضا، فقه الرضا عليه السلام رُوِيَ‏ أَنَّ أَجْرَ الْقَرْضِ ثَمَانِيَةَ عَشَرَ ضِعْفاً مِنْ أَجْرِ الصَّدَقَةِ لِأَنَّ الْقَرْضَ يَصِلُ إِلَى مَنْ لَا يَضَعُ نَفْسَهُ لِلصَّدَقَةِ لِأَخْذِ الصَّدَقَةِ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – It is reported that Reward of the loan is of eighteen multiples from the Rewards of charity because the loan arrives to the one who does not drop himself for the charity to take the charity’’.[126]

12- شي، تفسير العياشي عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ بَعْضِ الْقُمِّيِّينَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ تَعَالَى‏ لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاحٍ بَيْنَ النَّاسِ‏ يَعْنِي بِالْمَعْرُوفِ الْقَرْضَ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Ibrahim Bin Abdul Hameed, from one of the people of Qum,

‘From Abu Abdullah^-asws regarding Words of the Exalted: There is no good in most of their secret counsels except of the one who either enjoins charity, or goodness, or reconciliation between people; [4:114] – meaning with the ‘goodness’, the loan’’.[127]

13- م، تفسير الإمام عليه السلام‏ أَمَّا الْقَرْضُ فَقَرْضُ دِرْهَمٍ كَصَدَقَةِ دِرْهَمَيْنِ سَمِعْتُ رَسُولَ اللَّهِ ص فَقَالَ هُوَ عَلَى الْأَغْنِيَاءِ.

(The book) ‘Tafseer of the Imam (Hassan Al-Askari^-asws), may the greeting be upon him^-asws: ‘As for the lean, lending a dirham like charity of two Dirhams. I^-asws heard Rasool-Allah^-saww, he^-saww said: ‘It is upon the wealthy’’.[128]

14 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الصَّدَقَةُ بِعَشَرَةٍ وَ الْقَرْضُ بِثَمَانِيَةَ عَشَرَ وَ صِلَةُ الْإِخْوَانِ بِعِشْرِينَ وَ صِلَةُ الرَّحِمِ بِأَرْبَعٍ وَ عِشْرِينَ.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The charity is with ten (multiple of Rewards) and the loan is with eighteen, and connecting (helping) the brethren is with twenty, and connecting (helping) the kindred is with twenty-four (multiple)’’.[129]

باب 32 ما ورد في الاستدانة

CHAPTER 32 – WHAT HAS BEEN REFERRED TO REGARDING INCURRING DEBTS

1- ع، علل الشرائع ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كُلُّ ذَنْبٍ يُكَفِّرُهُ الْقَتْلُ فِي سَبِيلِ اللَّهِ إِلَّا الدَّيْنَ فَإِنَّهُ لَا كَفَّارَةَ لَهُ إِلَّا أَدَاؤُهُ أَوْ يَقْضِيَ صَاحِبُهُ أَوْ يَعْفُوَ الَّذِي لَهُ الْحَقُ‏.

(The book) ‘Ilal Al Sharaie’, (and) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Mahboub, from Hanan Bin Sadeyr, from his father,

‘From Abu Ja’far^-asws having said: ‘Every sin can be atoned for by being killed in the way of Allah^-azwj except the debt, for there is no atonement for it except paying it, or its owner (borrower) settles it or the one who has the right for it, forgives’.[130]

2- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ يُوسُفَ بْنِ الْحَارِثِ عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ عَنْ حَيَاةَ بْنِ شُرَيْحٍ عَنْ سَالِمِ بْنِ غَيْلَانَ عَنْ دَرَّاجٍ عَنْ أَبِي الْهَيْثَمِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‏ أَعُوذُ بِاللَّهِ مِنَ الْكُفْرِ وَ الدَّيْنِ

(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ash’ari, from Yusuf Bin Al Haris, from Abdullah Bin Yazeed, from Hayat Bin Shureyh, from Salim Bin Gaylan, from Darraj, from Abu Al Haysam, from Abu Saeed Al Khudri who said,

‘I heard Rasool-Allah^-saww saying: ‘I seek refuge with Allah^-azwj from the Kufr and the debt!’

قِيلَ يَا رَسُولَ اللَّهِ ص أَ يَعْدِلُ الدَّيْنُ بِالْكُفْرِ

It was said, ‘O Rasool-Allah^-saww! Does the debt equate to the Kufr?’

فَقَالَ نَعَمْ.

He^-saww said: ‘Yes’’.[131]

3- ع، علل الشرائع الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِ‏ مِثْلَهُ‏.

(The book) ‘Ilal Al-Sharaie’ – From his father, from Al-Ashari, similar to it.[132]

4- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِيَّاكُمْ وَ الدَّيْنَ فَإِنَّهُ هَمٌّ بِاللَّيْلِ وَ ذُلٌّ بِالنَّهَارِ.

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, from his father, from Ibn Al Mugheira, from Al Sakuni,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws having said: ‘Rasool-Allah^-saww said: ‘Beware of the debts, for it is a worry by the night and humiliation by the day!’’[133]

5- ع، علل الشرائع مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنِ الصَّادِقِ ع قَالَ قَالَ عَلِيٌّ ع‏ إِيَّاكُمْ وَ الدَّيْنَ فَإِنَّهُ مَذَلَّةٌ بِالنَّهَارِ وَ مَهَمَّةٌ بِاللَّيْلِ وَ قَضَاءٌ فِي الدُّنْيَا وَ قَضَاءٌ فِي الْآخِرَةِ.

(The book) ‘Ilal Al Sharaie’ – Majaylawiya, from Ali, from his father, from Abdullah Bin Maymoun,

‘From Al-Sadiq^-asws having said ‘Ali^-asws said: ‘Beware of the debts, for it is a disgrace at daytime and worry at night, and a due in the world and a due in the Hereafter!’’[134]

6- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ سَعْدَانَ عَنْ أَبِي الْحَسَنِ اللَّيْثِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا الْوَجَعُ إِلَّا وَجَعُ الْعَيْنِ وَ مَا الْهَمُّ إِلَّا هَمُّ الدَّيْنِ‏.

(The book) ‘Ilal Al Sharaie’ – My father, from Al Himeyri, from Haroun Bin Muslim, from Sa’dan, from Abu Al-Hassan Al Laysi,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘There is no pain except the pain of the eyes, and there is no worry except worry of the debt.[135]

7- ع، علل الشرائع بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الدَّيْنُ رَايَةُ اللَّهِ عَزَّ وَ جَلَّ فِي الْأَرْضِ فَإِذَا أَرَادَ أَنْ يُذِلَّ عَبْداً وَضَعَهُ فِي عُنُقِهِ‏.

(The book) ‘Ilal Al Sharaie’ – By this chain, said,

‘Rasool-Allah^-saww said: ‘The debt is a banner of Allah^-azwj Mighty and Majestic in the earth. When He^-azwj Wanted to Humiliate a servant, He^-azwj Places it around his neck’’.[136]

8- ع، علل الشرائع ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي عُثْمَانَ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ لَيْثٍ عَنْ سَعْدٍ عَنْ عُمَرَ بْنِ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص قَالَ: لَا تَزَالُ نَفْسُ الْمُؤْمِنِ مُعَلَّقَةً مَا كَانَ عَلَيْهِ الدَّيْنُ‏.

(The book) ‘Ilal Al Sharaie’ – Ibn Idrees, from his father, from Al Ashari, from Al Jamourani, from Al-Hassan Bin Ali, from Abu Usman, from Hafs Bin Giyas, from Lays, from Sa’ad, from Umar Bin Abu Salama, from Abu Hureyra (well-known fabricator),

‘From the Prophet^-saww having said: ‘The soul of a Momin does not cease to be suspended for as long as there is debt upon him.[137]

9- ع، علل الشرائع بِالْإِسْنَادِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ يَزِيدَ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ عَنْ أَحَدِهِمْ قَالَ: يُؤْتَى يَوْمَ الْقِيَامَةِ بِصَاحِبِ الدَّيْنِ يَشْكُو الْوَحْشَةَ فَإِنْ كَانَتْ لَهُ حَسَنَاتٌ أُخِذَتْ مِنْهُ لِصَاحِبِ الدَّيْنِ

(The book) ‘Ilal Al Sharaie’ – By the chain from Al Ashari, from Ibn Yazeed, from one of our companions raising it,

‘From one of them (Imams^-asws) having said: ‘The one in debt will be brought on the Day of Qiyamah complaining of the loneliness. If there were to be good deeds for him, these would be seized from him for the owner of the debt!’

وَ قَالَ وَ إِنْ لَمْ يَكُنْ لَهُ حَسَنَاتٌ أُلْقِيَ عَلَيْهِ مِنْ سَيِّئَاتِ صَاحِبِ الدَّيْنِ إِنَّ عَلَى عَهْدِ رَسُولِ اللَّهِ ص مَاتَ رَجُلٌ وَ عَلَيْهِ دِينَارَانِ فَأُخْبِرَ النَّبِيُّ ص فَأَبَى أَنْ يُصَلِّيَ عَلَيْهِ وَ إِنَّمَا فَعَلَ ذَلِكَ لِكَيْ لَا يَجْتَرِءُوا عَلَى الدَّيْنِ

And he^-asws said: ‘And there do not happen to be any good deeds for him, there shall be thrown upon him, from evil deeds of owner of the debt. In the era of Rasool-Allah^-saww, a man died and upon him (was a debt of) two Dinars. The Prophet^-saww was informed, and he^-saww refused to pray Salat upon him, and rather he^-saww did that so they would not take the debts lightly.

وَ قَالَ قَدْ مَاتَ رَسُولُ اللَّهِ ص وَ عَلَيْهِ دَيْنٌ وَ مَاتَ الْحَسَنُ ع وَ عَلَيْهِ دَيْنٌ وَ قُتِلَ الْحُسَيْنُ ع وَ عَلَيْهِ دَيْنٌ‏.

And he^-asws said: ‘And Rasool-Allah^-saww had passed away and upon him^-saww were debts, and Al-Hassan^-asws had passed away and upon him^-asws were debts, and Al-Husayn^-asws was killed and upon him^-asws were debts’’.[138]

10- ع، علل الشرائع بِالْإِسْنَادِ إِلَى الْأَشْعَرِيِّ عَنِ الْيَقْطِينِيِّ عَنْ عُثْمَانَ بْنِ سَعِيدٍ عَنْ عَبْدِ الْكَرِيمِ الْهَمْدَانِيِّ- عَنْ أَبِي ثُمَامَةَ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع وَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي رَجُلٌ أُرِيدُ أَنْ أُلَازِمَ مَكَّةَ وَ عَلَيَّ دَيْنٌ لِلْمُرْجِئَةِ فَمَا تَقُولُ

(The book) ‘Ilal Al Sharaie’ – By the chain to Al Ash’ary, from Al Yaqteny, from Usman Bin Saeed, from Abdul Kareem Al Hamdani, from Abu Sumama who said,

‘I entered to see Abu Ja’far^-asws and said to him^-asws, ‘May I be sacrificed for you^-asws! I am a man who intends to stay in Makkah, and upon me there is debt for a Murjiite. What do you^-asws say?’

قَالَ فَقَالَ ارْجِعْ إِلَى مُؤَدِّي دَيْنِكَ وَ انْظُرْ أَنْ تَلْقَى اللَّهَ عَزَّ وَ جَلَّ وَ لَيْسَ عَلَيْكَ دَيْنٌ فَإِنَ‏ الْمُؤْمِنَ لَا يَخُونُ‏.

He (the narrator) said, ‘He^-asws said: ‘Return to pay off your debt and look (consider) meeting Allah^-azwj Mighty and Majestic, and there shouldn’t be any debt upon you, for the Momin does not betray!’’[139]

11- ع، علل الشرائع بِالْإِسْنَادِ عَنِ الْيَقْطِينِيِّ عَنِ الْهَيْثَمِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ: جَاءَ رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ع يَدَّعِي عَلَى الْمُعَلَّى بْنِ خُنَيْسٍ دَيْناً عَلَيْهِ

(The book) ‘Ilal Al Sharaie’ – By the chain from Al Yaqteeny, from Al Haysam, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Waleed Bin Sabeeh who said,

‘A man came to Abu Abdullah^-asws claiming upon Moallah Bin Khuneys owed him a debt’.

قَالَ فَقَالَ ذَهَبَ بِحَقِّي

He (the narrator) said, ‘He (the man) said, ‘He has gone with my right!’

قَالَ فَقَالَ ذَهَبَ بِحَقِّكَ الَّذِي قَتَلَهُ

He (the narrator) said, ‘He^-asws said: ‘He has gone with your right, the one who killed him (Moallah)!’

ثُمَّ قَالَ لِلْوَلِيدِ قُمْ إِلَى الرَّجُلِ فَاقْضِهِ مِنْ حَقِّهِ فَإِنِّي أُرِيدُ أَنْ أُبَرِّدَ عَلَيْهِ جِلْدَهُ وَ إِنْ كَانَ بَارِداً.

Then he^-asws said to Al-Waleed: ‘Stand to the man and fulfil his right, for I^-asws want to cool his skin (from punishment) and even though it was cold (being dead).[140]

12- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع بَلَغَنَا أَنَّ رَجُلًا مِنَ الْأَنْصَارِ مَاتَ وَ عَلَيْهِ دَيْنٌ فَلَمْ يُصَلِّ عَلَيْهِ النَّبِيُّ ص وَ قَالَ لَا تُصَلُّوا عَلَى صَاحِبِكُمْ حَتَّى يُقْضَى عَنْهُ الدَّيْنُ

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Marrar, from Yunus, from Muawiya Bin Wahb who said,

‘I said to Abu Abdullah^-asws, ‘It has reached us that a man from the Helpers dies and upon him was a debt, so the Prophet^-saww did not pray Salat upon him, and said: ‘Do not pray Salat upon you companion until the debt is paid off on his behalf!’’

فَقَالَ ذَلِكَ حَقٌّ

He^-asws said: ‘That is true!’

قَالَ ثُمَّ قَالَ إِنَّمَا فَعَلَ رَسُولُ اللَّهِ ص ذَلِكَ لِيَتَعَاطَوُا الْحَقَّ وَ يُؤَدِّيَ بَعْضُهُمْ إِلَى بَعْضٍ وَ لِئَلَّا يَسْتَخِفُّوا بِالدَّيْنِ

He (the narrator) said, ‘Then he^-asws said: ‘But rather Rasool-Allah^-saww did that so they would deal with the right and fulfil to each other, and let they take lightly with the debt!

قَدْ مَاتَ رَسُولُ اللَّهِ ص وَ عَلَيْهِ دَيْنٌ وَ مَاتَ عَلِيٌّ وَ عَلَيْهِ دَيْنٌ وَ مَاتَ الْحَسَنُ وَ عَلَيْهِ دَيْنٌ وَ قُتِلَ الْحُسَيْنُ وَ عَلَيْهِ دَيْنٌ‏.

Rasool-Allah^-saww had passed away and there was debt upon him^-saww, and Ali^-asws passed away and there was debt upon him^-asws, and Al-Hassan^-asws passed away and there was debt upon him^-asws, and Al-Husayn^-asws was killed and there was debt upon him^-asws’’.[141]

13 سن، المحاسن أَبِي عَنْ يُونُسَ‏ مِثْلَهُ‏.

(The book) ‘Al Mahasin’ – My father, from Yunus, similar to it.[142]

14- ما، الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ أَبِي الْقَاسِمِ الدِّعْبِلِيِّ عَنْ أَبِيهِ عَنْ أَخِي دِعْبِلِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ سَعِيدِ بْنِ سُفْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ اللَّهَ مَعَ الدَّائِنِ حَتَّى يَقْضِيَ دَيْنَهُ مَا لَمْ يَكُنْ دَيْنُهُ فِي أَمْرٍ يَكْرَهُهُ اللَّهُ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Haffar, from Abu Al Qasim Al Deobali, from his father, from a brother of Deobel Bin Ali, from Muhammad Bin Ismail and Saeed Bin Sufyan, from Abdullah,

‘From his father^-asws, from Abdullah^-asws Bin Ja’far^-asws Bin Abu Talib^-asws, may Allah^-azwj be Pleased with him^-ra: ‘Rasool-Allah^-saww said: ‘Allah^-azwj is with the debtor until, he pays his debt, for as long as his debt does not happen to be regarding a matter Allah^-azwj Dislikes!’

قَالَ وَ كَانَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ يَقُولُ لِجَارِيَتِهِ اذْهَبِي فَخُذِي لِي بِدَيْنٍ فَإِنِّي أَكْرَهُ أَنْ أَبِيتَ لَيْلَةً إِلَّا وَ اللَّهُ‏ مَعِي بَعْدَ الَّذِي سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ص‏.

He^-asws said: ‘And it so happened that Abdullah Bin Ja’far had said to his slave girl, ‘Go and take (something) for me with a debt (on credit), for I dislike to spend a night except and Allah^-azwj is with me, after what I have heard from Rasool-Allah^-saww’’.[143]

15- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ طَلَبَ رِزْقَ اللَّهِ حَلَالًا فَأَغْفَلَ فَلْيَسْتَدِنْ عَلَى اللَّهِ وَ عَلَى رَسُولِ اللَّهِ ص‏.

(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘One seeks the lawful sustenance of Allah^-azwj but falls short, let him borrow (based) upon Allah^-azwj and upon Rasool-Allah^-saww’’.[144]

16- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ: إِنَّ رَسُولَ اللَّهِ ص لَمْ يُورِثْ دِينَاراً وَ لَا دِرْهَماً وَ لَا عَبْداً وَ لَا وَلِيدَةً وَ لَا شَاةً وَ لَا بَعِيراً وَ لَقَدْ قُبِضَ رَسُولُ اللَّهِ ص وَ إِنَّ دِرْعَهُ مَرْهُونَةٌ عِنْدَ يَهُودِيٍّ مِنْ يَهُودِ الْمَدِينَةِ بِعِشْرِينَ صَاعاً مِنْ شَعِيرٍ اسْتَسْلَفَهَا نَفَقَةً لِأَهْلِهِ‏.

(The book) ‘Qurb Al Isnaad’ – By this chain, said,

‘Rasool-Allah^-azwj neither leave for inheritance a Dinar, nor Dirham, nor slave, nor maid, nor sheep, nor camel, and Rasool-Allah^-saww was recalled and his^-saww armour had been mortgaged with a Jew from the Jews of Medina for twenty Sa’a of barley which he^-saww had borrowed for expenditure of his^-saww family’’.[145]

17- شي، تفسير العياشي عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عِنْدَهُ شَيْ‏ءٌ يَتَبَلَّغُ بِهِ وَ عَلَيْهِ دَيْنٌ أَ يُطْعِمُهُ عِيَالَهُ حَتَّى يَأْتِيَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِمَيْسَرَةٍ فَيَقْضِيَ دَيْنَهُ أَوْ يَسْتَقْرِضُ عَلَى ظَهْرِهِ فِي خُبْثِ الزَّمَانِ وَ شِدَّةِ الْمَكَاسِبِ أَوْ يَقْبَلُ الصَّدَقَةَ أَوْ يَقْضِي بِمَا كَانَ عِنْدَهُ دَيْنَهُ

(The book) ‘Tafseer Al Ayyashi’ – From Sama’at who said,

‘I asked him^-asws (Abu Abdullah^-asws) about the man who has something in his possession with which he can sustain himself, but he is in debt. Should he use it to feed his family until Allah^-azwj Blessed and Exalted, Brings him ease so that he can repay his debt, or should he borrow further upon himself in a time of hardship and difficulty in earning, or should he accept charity, or should he use what he has to repay his debt?’

قَالَ يَقْضِي بِمَا كَانَ عِنْدَهُ دَيْنَهُ وَ يَقْبَلُ الصَّدَقَةَ وَ لَا يَأْخُذُ أَمْوَالَ النَّاسِ إِلَّا وَ عِنْدَهُ وَفَاءٌ لِمَا يَأْخُذُ مِنْهُمْ أَوْ يُقْرِضُونَهُ إِلَى مَيْسَرَةٍ

He^-asws said: ‘He should repay his debt with what he has, and he may accept charity. He must not take people’s money unless he has the means to repay what he takes from them, or unless they lend to him until a time of ease.

فَإِنَّ اللَّهَ يَقُولُ‏ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ إِلَّا أَنْ تَكُونَ تِجارَةً عَنْ تَراضٍ مِنْكُمْ‏ فَلَا يَسْتَقْرِضْ عَلَى ظَهْرِهِ إِلَّا وَ عِنْدَهُ وَفَاءٌ وَ لَوْ طَافَ عَلَى أَبْوَابِ النَّاسِ فَزَوَّدُوهُ بِاللُّقْمَةِ وَ اللُّقْمَتَيْنِ وَ التَّمْرَةِ وَ التَّمْرَتَيْنِ إِلَّا أَنْ يَكُونَ لَهُ وَلِيٌّ يَقْضِي دَيْنَهُ مِنْ بَعْدِهِ

Allah^-azwj Says: O you who believe! Do not devour your property among yourselves by the falsehood except if you happen to trade by an agreement from you [4:29]. So, he must not borrow upon himself unless he has the ability to repay, even if he must go around to the doors of people who give him a bite or two of food, or a date or two, unless he has a guardian who will settle his debt after him.

إِنَّهُ لَيْسَ مِنَّا مِنْ مَيِّتٍ يَمُوتُ إِلَّا جَعَلَ اللَّهُ لَهُ وَلِيّاً يَقُومُ فِي عِدَتِهِ وَ دَيْنِهِ‏.

Indeed, there is none among our^-asws deceased except that Allah^-azwj Appoints a guardian to fulfil his (wife’s) waiting period and his debt’’.[146]

18- سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ لِابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ قَالَ يَقْضِي بِمَا عِنْدَهُ دَيْنَهُ وَ يَقْبَلُ الصَّدَقَةَ

(The book) ‘Al Saraair’, from ‘Kitab Al Masheykha’ of Ibn Mahboub, from Abu Ayoub, from Sama’at,

‘He^-asws said: ‘He should repay his debt with what he has and may accept charity’.

وَ قَالَ لَا يَأْكُلُ أَمْوَالَ النَّاسِ إِلَّا وَ عِنْدَهُ مَا يُؤَدِّي إِلَيْهِ حُقُوقَهُمْ إِنَّ اللَّهَ تَعَالَى يَقُولُ‏ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ‏

He^-asws said: ‘Let him not consume people’s wealth unless he possesses what he can use to fulfil their rights. Indeed, Allah the Exalted Says: O you who believe! Do not devour your property among yourselves by the falsehood [4:29]’.

 وَ قَالَ مَا أُحِبُّ لَهُ أَنْ يَسْتَقْرِضَ إِلَّا وَ عِنْدَهُ وَفَاءٌ بِذَلِكَ إِمَّا فِي عُقْدَةٍ أَوْ فِي تِجَارَةٍ وَ لَوْ طَافَ عَلَى أَبْوَابِ النَّاسِ فَيَرُدُّونَهُ بِاللُّقْمَةِ وَ اللُّقْمَتَيْنِ إِلَّا أَنْ يَكُونَ لَهُ وَلِيٌّ يَقْضِي دَيْنَهُ عَنْهُ مِنْ بَعْدِهِ

And he^-asws said: ‘I^-asws do not like for him to borrow unless he has the means to repay it, either through a fixed agreement or through trade, even if he must go door to door and be given a bite or two of food, unless he has a guardian who will repay his debt after him’.

ثُمَّ قَالَ إِنَّهُ لَيْسَ مِنَّا مَنْ يَمُوتُ إِلَّا جَعَلَ اللَّهُ لَهُ وَلِيّاً يَقُومُ فِي دَيْنِهِ فَيَقْضِي عَنْهُ‏.

Then he^-asws said: ‘There is no one from among us^-asws who dies except that Allah^-azwj Appoints a guardian to settle his debt on his behalf’’.[147]

19- أَقُولُ وَجَدْتُ فِي كِتَابِ كَشْفِ الْمَحَجَّةِ لِلسَّيِّدِ بْنِ طَاوُسٍ أَنَّهُ قَالَ رَأَيْتُ فِي كِتَابِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ الثِّقَةِ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُبِضَ عَلِيٌّ ع وَ عَلَيْهِ دَيْنٌ ثَمَانُ مِائَةِ أَلْفِ دِرْهَمٍ فَبَاعَ الْحَسَنُ ضَيْعَةً لَهُ بِخَمْسِمِائَةِ أَلْفٍ وَ قَضَاهَا عَنْهُ وَ بَاعَ ضَيْعَةً لَهُ أُخْرَى بِثَلَاثِمِائَةِ أَلْفِ دِرْهَمٍ فَقَضَاهَا عَنْهُ وَ ذَلِكَ أَنَّهُ لَمْ يَكُنْ يَذَرُ مِنَ الْخُمُسِ شَيْئاً وَ كَانَتْ تَنُوبُهُ نَوَائِبُ‏.

I say, ‘I found in the book ‘Kashf Al Mahja’ of the Seyyid Bin Tawoos, he said, ‘I saw in the boo of Ibrahim Bin Muhammad Al Ashary, the trustworthy, by his chain,

‘From Abu Ja’far^-asws having said: ‘ (Imam) Ali^-asws passed away and upon him^-asws were debts of eight hundred thousand Dirhams. So, (Imam) Al-Hassan^-asws sold an estate of his^-asws for it, for five hundred thousand Dirhams and fulfilled it on his^-asws behalf, and he^-asws sold another estate of his^-asws for three hundred thousand Dirhams and paid it on his^-asws behalf, and that is because he^-asws did not retain anything from the Khums and was beset by unexpected financial obligations.[148]

20- وَ رَأَيْتُ فِي كِتَابِ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع‏ أَنَّ الْحُسَيْنَ ع قُتِلَ وَ عَلَيْهِ دَيْنٌ وَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع بَاعَ ضَيْعَةً لَهُ بِثَلَاثِ مِائَةِ أَلْفٍ لِيَقْضِيَ دَيْنَ الْحُسَيْنِ ع وَ عِدَاتٍ كَانَتْ عَلَيْهِ‏.

And I saw in the book of Abdullah Bin Bukeyr by his chain,

‘From Abu Ja’far^-asws: ‘Al-Husayn^-asws was killed and upon him^-asws were debts, and Ali^-asws Bin Al-Husayn^-asws sold an estate of his^-asws for it, for three hundred thousand (Dirhams) in order to pay off the debts of Al-Husayn^-asws, and promises which were upon him^-asws’’.[149]

21- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ عَلِيِّ بْنِ حَبَشِيٍّ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ جَعْفَرِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَفِّفُوا الدَّيْنَ فَإِنَّ فِي خِفَّةِ الدَّيْنِ زِيَادَةَ الْعُمُرِ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al-Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Ali Bin Habashi, from Al Abbas Bin Muhammad Bin Al-Husayn, from his father, from Safwan Bin Yahya and Ja’far Bin Isa, from Al-Husayn Bin Abu Gundar, from his father,

‘From Abu Abdullah^-asws having said: ‘Lighten the debts, for in lightening of the debts is an increase in the lifespan!’’[150]

باب 3 المطل في الدين‏

CHAPTER 33 – THE DELAYED PAYMENT REGARDING THE DEBTS

1- ل، الخصال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ يُونُسَ عَنْ إِسْمَاعِيلَ بْنِ كَثِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ السُّرَّاقُ ثَلَاثَةٌ مَانِعُ الزَّكَاةِ وَ مُسْتَحِلُّ مُهُورِ النِّسَاءِ وَ كَذَلِكَ مَنِ اسْتَدَانَ وَ لَمْ يَنْوِ قَضَاءَهُ‏.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ashary, from Al Jamourani, from Ali Bin Suleyman, from Al-Hassan Bin Ali Bin Yaqteen, from Yunus, from Ismail Bin Kaseer who said,

‘Abu Abdullah^-asws said: ‘The thieve are three – prevented of the Zakat, and legaliser of dowries of the wives, and like that is the one who borrows and does not intend to pay it back!’’[151]

2- ل، الخصال ابْنُ الْهَيْثَمِ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ مَنْ عَازَّهُمْ ذَلَّ الْوَالِدُ وَ السُّلْطَانُ وَ الْغَرِيمُ‏.

(The book) ‘Al Khisaal’ of Ibn al Haysam, from Ibn Zakariya Al Qattan, from Ibn Habeeb, from Ibn Buhloul, from his father, from Abdullah Bin Al Fazl,

‘From Abu Abdullah^-asws having said: ‘Three, one who harms them, is humiliated – the parent, and the ruler, and the creditor’’.[152]

3- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي قَالَ النَّبِيُّ ص‏ مَنْ يَمْطُلْ عَلَى ذِي حَقٍّ حَقَّهُ وَ هُوَ يَقْدِرُ عَلَى أَدَاءِ حَقِّهِ فَعَلَيْهِ كُلَّ يَوْمٍ خَطِيئَةُ عَشَّارٍ.

(The book) ‘Al Amaali of Al Sadouq –

In a Hadeeth of the prohibitions, the Prophet^-saww said: ‘One who delays upon one with a right, of his right while he is able upon fulfilling his right, upon him during every day would be a sin of a tax collector’’.[153]

4- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَيُّ الْوَاجِدِ بِالدَّيْنِ يُحِلُّ عِرْضَهُ وَ عُقُوبَتَهُ مَا لَمْ يَكُنْ دَيْنُهُ فِيمَا يَكْرَهُ اللَّهُ عَزَّ وَ جَلَ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – By a chain of Al Mujashie,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The able one delaying payment of the debt, his honour and his punishment are legalised for as long as his debt does not happen to be regarding what Allah^-azwj Mighty and Majestic Dislikes’’.[154]

5- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ عَمْرٍو عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ مُحْرِزٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الدَّيْنُ عَلَى ثَلَاثَةِ وُجُوهٍ رَجُلٌ إِذَا كَانَ لَهُ فَأَنْظَرَ وَ إِذَا كَانَ عَلَيْهِ أَعْطَى وَ لَمْ يُمَاطِلْ فَذَلِكَ لَهُ وَ لَا عَلَيْهِ

(The book) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Al Ashari, from Al Jamourany, from Mansour Bin Al Abbas, from Al-Hassan Bin Ali Bin Yaqteen, from Amro, from Khalaf Bin Hammad, from Muhriz, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The debt is upon three aspect – a man, when it was for him, he respites, and when it was upon him, gives and does not delay. That is for him and not against him.

وَ رَجُلٌ إِنْ كَانَ لَهُ اسْتَوْفَى وَ إِنْ كَانَ عَلَيْهِ أَوْفَى فَذَلِكَ لَا لَهُ وَ لَا عَلَيْهِ وَ رَجُلٌ إِذَا كَانَ لَهُ اسْتَوْفَى وَ إِذَا كَانَ عَلَيْهِ مَطَلَ فَذَاكَ عَلَيْهِ وَ لَا لَهُ‏.

And a man, if it were for him, he seeks fulfilment, and if it was upon him, he fulfils. So that is neither for him nor against him; and a man, when it was for him, he seeks fulfilment, and when it was upon him, he delays. So that is against him and not for him!’’[155]

6- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ يَا يُونُسُ مَنْ حَبَسَ حَقَّ الْمُؤْمِنِ أَقَامَهُ اللَّهُ يَوْمَ الْقِيَامَةِ خَمْسَمِائَةِ عَامٍ عَلَى رِجْلَيْهِ حَتَّى يَسِيلَ مِنْ عَرَقِهِ أَوْدِيَةٌ وَ يُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ هَذَا الظَّالِمُ الَّذِي حَبَسَ عَنِ الْمُؤْمِنِ حَقَّهُ

(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Muhammad Bin Abu Al Qasim, from Al Kufi, from Muhammad Bin Sinan, from Al Mufazzal, from Ibn Zabyan who said,

‘Abu Abdullah^-asws said: ‘O Yunus! One who withholds the right of a Momin, Allah^-azwj will Make him stand upon his legs on the Day of Qiyamah for five hundred years until his sweat flows as valleys, and a caller will call out from the Presence of Allah^-azwj: ‘The oppressor who withheld from the Momin his right!’’

قَالَ فَيُوَبَّخُ أَرْبَعِينَ عَاماً ثُمَّ يُؤْمَرُ بِهِ إِلَى النَّارِ.

He^-asws said: ‘He will be rebuked for forty years, then Commanded to the Fire’’.[156]

7- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا مُؤْمِنٍ حَبَسَ مُؤْمِناً عَنْ مَالِهِ وَ هُوَ مُحْتَاجٌ إِلَيْهِ لَمْ يَذُقْ وَ اللَّهِ مِنْ طَعَامِ الْجَنَّةِ وَ لَا يَشْرَبُ مِنَ الرَّحِيقِ الْمَخْتُومِ‏.

(The book) ‘Sawaab Al Amaal’ – By this chain, from Muhammad Bin Sinan, from Al Mufazzal,

‘From Abu Abdullah^-asws having said: ‘Whichever Momin withholds from a Momin his wealth and he is needy to it, by Allah^-azwj he will not taste from the food of Paradise nor drink from the Sealed nectar’’.[157]

8- ضا، فقه الرضا عليه السلام رُوِيَ‏ أَنَّ مَنْ كَانَ عَلَيْهِ دَيْنٌ يَنْوِي قَضَاءَهُ يُنْصَبُ مِنَ اللَّهِ حَافِظَانِ يُعِينَانِهِ عَلَى الْأَدَاءِ فَإِنْ قَصَرَتْ نِيَّتُهُ نَقَصُوا عَنْهُ مِنَ الْمَعُونَةِ بِمِقْدَارِ مَا يَقْصُرُ مِنْ نِيَّتِهِ‏.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – It is reported that the one who has debt upon him he intends to pay it, two protectors will be Nominated from Allah^-azwj to assist him upon the payment. If his intention is deficient, they are deficient from him in the assistance in accordance with whatever was deficient from his intention.[158]

باب 4 إنظار المعسر و تحليله و أن على الوالي أداء دينه‏

CHAPTER 34 – RESPITING THE UNABLE AND RELEASING HIM, AND IT IS UPON THE GUARDIAN TO PAY OFF HIS DEBTS

1- فس، تفسير القمي أَبِي عَنِ السَّكُونِيِّ عَنْ مَالِكِ بْنِ صَغِيرَةَ [مُغِيرَةَ] عَنْ حَمَّادِ بْنِ سَلَمَةَ عَنْ جُدْعَانَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ عَائِشَةَ أَنَّهَا قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‏ مَا مِنْ غَرِيمٍ ذَهَبَ بِغَرِيمِهِ إِلَى وَالٍ مِنْ وُلَاةِ الْمُسْلِمِينَ وَ اسْتَبَانَ لِلْوَالِي عُسْرَتُهُ إِلَّا بَرِأَ هَذَا الْمُعْسِرُ مِنْ دَيْنِهِ وَ صَارَ دَيْنُهُ عَلَى وَالِ الْمُسْلِمِينَ فِيمَا فِي يَدِهِ مِنْ أَمْوَالِ الْمُسْلِمِينَ‏.

(The book) ‘Tafseer Al Qummi’ – My father, from Al Sakuni, from Malik Bin Mugheira, from Hammad Bin Salama, from Jud’an, from Saeed Bin Al Musayyab, from Ayesha, she said,

‘I heard Rasool-Allah^-saww saying: ‘There is none from a debtor who goes with his creditor to a ruler from the Muslim authorities, and the ruler, clearly perceives his hardship, except that this debtor is absolved of his debt, and his debt becomes upon the Muslim ruler from the wealth of the Muslims in his possession’’.[159]

قَالَ ص‏ وَ مَنْ كَانَ لَهُ عَلَى رَجُلٍ مَالٌ أَخَذَهُ وَ لَمْ يُنْفِقْهُ فِي إِسْرَافٍ أَوْ فِي مَعْصِيَةٍ فَعَسَرَ عَلَيْهِ أَنْ يَقْضِيَهُ فَعَلَى مَنْ لَهُ الْمَالُ أَنْ يُنْظِرَهُ حَتَّى يَرْزُقَهُ اللَّهُ فَيَقْضِيَهُ.

He^-saww said: ‘And one who has money owed to him by a man and takes it without spending it in extravagance or sin, and then it becomes difficult for that man to repay it, it is upon the one who owns the money to grant him respite until Allah^-azwj Provides for him and he can repay it’’.[160]

و إذا كان الإمام العادل قائما فعليه أن يقضي عنه دينه‏ لِقَوْلِ رَسُولِ اللَّهِ ص‏ مَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ وَ مَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً فَعَلَيَّ.

And if the just Imam^-asws is in power, it is upon him^-asws to pay off his debt, due to words of Rasool-Allah^-saww: ‘Whoever leaves wealth, it belongs to his heirs, and whoever leaves debt or unresolved matters, they are upon me^-saww!’’[161]

و على الإمام ما ضمنه الرسول و إن كان صاحب المال موسرا و تصدق بماله عليه أو تركه فهو خير له لقوله‏ وَ أَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ‏.

And upon the Imam^-asws is whatever Rasool-Allah^-saww had guaranteed.  If the creditor is wealthy and chooses to give his money as charity to the debtor or to waive it, then that is better for him, as Allah^-azwj Says: and if you (write it off) as charity it would be better for you, if you were knowing [2:280].

2- فس، تفسير القمي‏ دَخَلَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ فَقَالَ أَبُو عَبْدِ اللَّهِ مَا لِفُلَانٍ يَشْكُوكَ

(The book) ‘Tafseer Al Qummi –

‘A man entered to see Abu Abdullah^-asws. Abu Abdullah^-asws said: ‘What is the matter so and so is complaining about you?’

قَالَ طَالَبْتُهُ بِحَقِّي

He said, ‘I demanded my right!’

فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَ تَرَى أَنَّكَ إِذَا اسْتَقْصَيْتَ عَلَيْهِ لَمْ تُسِئْ بِهِ أَرَى الَّذِي حَكَى اللَّهُ عَزَّ وَ جَلَّ فِي قَوْلِهِ‏ وَ يَخافُونَ سُوءَ الْحِسابِ‏ يَخَافُونَ أَنْ يَجُورَ اللَّهُ عَلَيْهِمْ وَ اللَّهِ مَا خَافُوا ذَلِكَ وَ لَكِنَّهُمْ خَافُوا الِاسْتِقْصَاءَ فَسَمَّاهُ اللَّهُ سُوءَ الْحِسَابِ.

Abu Abdullah^-asws said: ‘Abu Abdullah, peace be upon him, said: ‘And are you viewing that if you demand (full) repayment from him, you are not doing him wrong? I^-asws see what Allah^-azwj Mighty and Majestic which Allah^-azwj Mighty and Majestic has Narrated in His^-azwj Words: and are fearing the evil Reckoning [13:21]. Did they fear that Allah^-azwj would be tyrannous upon them? By Allah^-azwj, they did not fear that, but rather they feared the (full) Demanding. Allah^-azwj Named it as ‘evil Reckoning’’.[162]

3- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَرِيشٍ عَنْ أَحْمَدَ بْنِ بُرْدٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي لُبَابَةَ بْنِ عَبْدِ الْمُنْذِرِ أَنَّهُ جَاءَ يَتَقَاضَى أَبَا الْبِشْرِ دَيْناً لَهُ عَلَيْهِ فَسَمِعَهُ يَقُولُ قُولُوا لَهُ لَيْسَ هُوَ هُنَا

(The book) ‘Majaalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Abdullah Bin Jareysh, from Ahmad Bin Burd,

‘From Muhammad son of Ja’far^-asws, from his father^-asws Ja’far^-asws Bin Muhammad^-asws, from his^-asws father Muhammad^-asws Bin Ali^-asws, from Abu Lubaba Bin Abdul Munzar, He came to collect a debt from Abu Al-Bishr and heard someone say, ‘Tell him he is not here!’

فَصَاحَ أَبُو لُبَابَةَ يَا أَبَا الْبِشْرِ اخْرُجْ إِلَيَّ

Abu Lubabah shouted, ‘O Abu Al Bishr, come out to me!’

فَخَرَجَ إِلَيْهِ فَقَالَ مَا حَمَلَكَ عَلَى هَذَا

He came out, and Abu Lubabah asked, ‘What carried you upon (doing) this?’

فَقَالَ الْعُسْرُ يَا أَبَا لُبَابَةَ قَالَ اللَّهَ قَالَ اللَّهَ

He replied, ‘Hardship, O Abu Lubabah! Allah^-azwj Said (such and such)! Allah^-azwj Said: ‘Such and such)!’

قَالَ أَبُو لُبَابَةَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ أَحَبَّ أَنْ يَسْتَظِلَّ مِنْ فَوْرِ جَهَنَّمَ

Abu Lubaba said, ‘I heard Rasool-Allah^-saww saying: ‘One who loves to be shaded from the fury of Hell. . . .’.

فَقُلْنَا كُلُّنَا نُحِبُّ ذَلِكَ

We said, ‘All of us would love that!’

قَالَ فَلْيُنْظِرْ غَرِيماً أَوْ لِيَدَعْ لِمُعْسِرٍ.

He said, ‘So let him respite a debtor, or let him leave (forgive) the one in hardship’’.[163]

4 ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ دَلِيلِ بْنِ بِشْرٍ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ مِثْلَهُ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Muhammad Bin Daleel Bin Bishr, from Ahmad Bin Al Waleed, from Muhammad son of Ja’far^-asws, similar to it.[164]

5- ثو، ثواب الأعمال أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادٍ عَنْ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يُبْعَثُ يَوْمَ الْقِيَامَةِ قَوْمٌ تَحْتَ ظِلِّ الْعَرْشِ وُجُوهُهُمْ مِنْ نُورٍ وَ رِيَاشُهُمْ مِنْ نُورٍ جُلُوسٌ عَلَى كَرَاسِيَّ مِنْ نُورٍ

(The book) ‘Sawaab Al Amaal’ – My father, from Al Himeyri, from Ibn Yazeed, from Ibn Mahboub, from Hammad Bin Sadeyr,

‘From Abu Ja’far^-asws having said: ‘A group will be Resurrected on the Day of Qiyamah beneath the shade of the Throne and their faces would be of Noor (Light), and their garments would be of Noor (Light), seated upon chairs of Noor’.

قَالَ فَتَشَرَّفُ لَهُمُ الْخَلَائِقُ فَيَقُولُونَ هَؤُلَاءِ الْأَنْبِيَاءُ

He^-asws said: ‘The creatures will look at them. They would say, ‘They are Prophets^-as!’

فَيُنَادِي مُنَادٍ مِنْ تَحْتِ الْعَرْشِ أَنْ لَيْسَ هَؤُلَاءِ بِأَنْبِيَاءَ

A caller will call out from beneath the Throne: ‘They aren’t Prophets^-as!’’

قَالَ فَيَقُولُونَ هَؤُلَاءِ شُهَدَاءُ

He^-asws said: ‘They will say, ‘They are martyrs!’

فَيُنَادِي مُنَادٍ مِنْ تَحْتِ الْعَرْشِ لَيْسَ هَؤُلَاءِ شُهَدَاءَ وَ لَكِنَّ هَؤُلَاءِ قَوْمٌ كَانُوا يُيَسِّرُونَ عَلَى الْمُؤْمِنِينَ وَ يُنْظِرُونَ الْمُعْسِرَ حَتَّى يُيَسَّرَ.

A caller will call out from beneath the Throne: ‘They aren’t martyrs, but they are a people who were facilitating upon the Momineen and they were respiting the one in hardship until ease!’’[165]

6- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِعَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ دَيْناً عَلَى رَجُلٍ قَدْ مَاتَ كَلَّمْنَاهُ أَنْ يُحَلِّلَهُ فَأَبَى

(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Al Hameed who said,

‘I said to Abu Abdullah^-asws, ‘For Abdul Rahman Bin Sayaba there was debt upon a man who had died. He had spoken to him to release him but he refused’.

فَقَالَ وَيْحَهُ أَ مَا يَعْلَمُ أَنَّ لَهُ بِكُلِّ دِرْهَمٍ عَشْراً إِذَا حَلَّلَهُ وَ إِنْ لَمْ يُحَلِّلْهُ إِنَّمَا هُوَ دِرْهَمٌ بَدَلَ دِرْهَمٍ‏.

He^-asws said: ‘Woe be to him! Does he not know that for every Dirham there would be ten for him when he releases him? And if he does not release him, but rather it is a Dirham in replacement of a Dirham’’.[166]

7- ضا، فقه الرضا عليه السلام رُوِيَ‏ أَنَّ صَاحِبَ الدَّيْنِ يُدْفَعُ إِلَى غُرَمَائِهِ فَإِنْ شَاءُوا أَخَذُوهُ وَ إِنْ شَاءُوا اسْتَعْمَلُوهُ وَ إِنْ كَانَ لَهُ ضَيْعَةٌ أُخِذَ مِنْهُ بَعْضُهَا وَ تُرِكَ الْبَعْضُ إِلَى مَيْسَرَةٍ.

(The book) ‘Fiqh Al-Reza^-asws’, the greeting be upon him^-asws – It is reported that the debtor will be handed over to his creditors, and if they wish, they may seize him, and if they wish, they may employ him. And if he owns a property, part of it will be taken from him and part will be left until he becomes able to repay’.[167]

8- وَ رُوِيَ‏ أَنَّهُ لَا تُبَاعُ الدَّارُ وَ لَا الْجَارِيَةُ عَلَيْهِ.

And it is reported neither the house nor the slave girl is to be sold from him.[168]

9- وَ رُوِيَ‏ مَنْ أَقْرَضَ قَرْضاً وَ ضَرَبَ لَهُ أَجَلًا فَلَمْ يُرَدَّ إِلَيْهِ عِنْدَ انْقِضَاءِ الْأَجَلِ كَانَ لَهُ مِنَ الثَّوَابِ فِي كُلِّ يَوْمٍ مِثْلُ صَدَقَةِ دِينَارٍ.

And it is reported, ‘One who lends a loan and strikes a term for it, but he does not return it to him at the termination of the term, for him (lender) would be the Reward during every day, similar to having donated a Dinar’’.[169]

10- وَ رُوِيَ‏ كَمَا لَا يَحِلُّ لِلْغَرِيمِ الْمَطْلُ وَ هُوَ مُوسِرٌ كَذَلِكَ لَا يَحِلُّ لِصَاحِبِ الْمَالِ أَنْ يُعْسِرَ الْمُعْسِرَ.

And it is reported, ‘Just as it is not Permissible for the debtor to delay if he is able, like that it is not Permissible for owner of the wealth to squeeze the unable’’.[170]

11- ضا، فقه الرضا عليه السلام‏ اعْلَمْ أَنَّ مَنِ اسْتَدَانَ دَيْناً وَ نَوَى قَضَاءَهُ فَهُوَ فِي أَمَانِ اللَّهِ حَتَّى يَقْضِيَهُ فَإِنْ لَمْ يَنْوِ قَضَاءَهُ فَهُوَ سَارِقٌ

(The book) ‘Fiqh Al-Reza^-asws’, the greeting be upon him^-asws – ‘Know that whoever takes on a debt intending to repay it, is under the Protection of Allah^-azwj until he repays it. But if he does not intend to repay it, then he is a thief.

فَاتَّقِ اللَّهَ وَ أَدِّ إِلَى مَنْ لَهُ عَلَيْكَ وَ ارْفُقْ بِمَنْ لَكَ عَلَيْهِ حَتَّى تَأْخُذَهُ مِنْهُ فِي عَفَافٍ وَ كَفَافٍ فَإِنْ كَانَ غَرِيمُكَ مُعْسِراً وَ كَانَ أَنْفَقَ مَا أَخَذَ مِنْكَ فِي طَاعَةِ اللَّهِ فَأَنْظِرْهُ إِلَى مَيْسَرَةٍ وَ هُوَ أَنْ يَبْلُغَ خَبَرُهُ إِلَى الْإِمَامِ فَيَقْضِيَ عَنْهُ أَوْ يَجِدَ الرَّجُلُ طَوْلًا فَيَقْضِيَ دَيْنَهُ

Therefore, fear Allah^-azwj and repay what you owe to those who have a right over you, and be gentle with those who owe you until you take it back from them in decency and sufficiency. If your debtor is in hardship and has spent what he took from you in obedience to Allah^-azwj, then give him time until ease comes, either until his situation reaches the Imam^-asws, who then repays on his behalf, or until the man gains the means and repays his debt.

وَ إِنْ كَانَ [ما] أَنْفَقَ مَا أَخَذَهُ مِنْكَ فِي مَعْصِيَةِ اللَّهِ فَطَالِبْهُ بِحَقِّكَ فَلَيْسَ هُوَ مِنْ أَهْلِ هَذِهِ الْآيَةِ.

But if he spent what he took from you in disobedience to Allah^-azwj, then demand your right from him, for he is not among those included in this Verse!’’[171]

12- شي، تفسير العياشي عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ الدُّهْنِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ أَرَادَ أَنْ يُظِلَّهُ اللَّهُ فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ فَلْيُنْظِرْ مُعْسِراً أَوْ لِيَدَعْ لَهُ عَنْ حَقِّهِ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Muawiya Bin Ammar Al Duhny who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘One who wants that Allah^-azwj would Shade him in the Shade of His^-azwj Throne on a Day there will be no shade except His^-azwj Shade, let him respite the unable (one in financial hardship), or let him leave (write-off) his right from him’’.[172]

13- شي، تفسير العياشي عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ سَرَّهُ أَنْ يَقِيَهُ مِنْ نَفَحَاتِ جَهَنَّمَ فَلْيُنْظِرْ مُعْسِراً أَوْ لِيَدَعْ لَهُ مِنْ حَقِّهِ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Abu Al Jaroud,

‘From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘One whom it cheers to be saved from bursts of Hell, let him respite the one in hardship or let him leave his right from him’’.[173]

14- شي، تفسير العياشي عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا لِلرَّجُلِ أَنْ يَبْلُغَ مِنْ غَرِيمِهِ

(The book) ‘Tafseer Al Ayyashi’ – From Is’haq Bin Ammar who said,

‘I said to Abu Abdullah^-asws, ‘What is for the man to pursue his debtor?’

قَالَ لَا يَبْلُغُ بِهِ شَيْئاً اللَّهُ أَنْظَرَهُ‏.

He^-asws said: ‘Not go to extreme with him of anything! Allah^-azwj has Respited him’’.[174]

15- شي، تفسير العياشي عَنْ أَبَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص فِي يَوْمٍ حَارٍّ مَنْ سَرَّهُ أَنْ يُظِلَّهُ اللَّهُ فِي يَوْمٍ لَا ظِلَّ إِلَّا ظِلُّهُ فَلْيُنْظِرْ غَرِيماً أَوْ لِيَدَعْ لِمُعْسِرٍ.

(The book) ‘Tafseer Al Ayyashi’ – From Aban, from the one who informed him,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said during a day of heat: ‘One whom it cheers that Allah^-azwj would Shade him during a Day there will be not shade except His^-azwj Shade, let him respite a debtor or let him leave one in hardship’’.[175]

16- شي، تفسير العياشي عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يَبْعَثُ اللَّهُ قَوْماً مِنْ تَحْتِ الْعَرْشِ يَوْمَ الْقِيَامَةِ وُجُوهُهُمْ مِنْ نُورٍ وَ لِبَاسُهُمْ مِنْ نُورٍ وَ رِيَاشُهُمْ مِنْ نُورٍ جُلُوسٌ عَلَى كَرَاسِيَّ مِنْ نُورٍ

(The book) ‘Tafseer Al Ayyashi’ – From Hanan Bin Sadeyr, from his father,

‘From Abu Ja’far^-asws having said: ‘Allah^-azwj will Resurrect a people from beneath the Throne on the Day of Qiyamah. Their faces will be of Noor, and their clothing will be of Noor, and their adornments will be of Noor. They will be seated upon chairs of Noor (light)’.

قَالَ فَيُشْرِفُ لَهُمُ الْخَلْقُ فَيَقُولُونَ هَؤُلَاءِ الْأَنْبِيَاءُ

He^-asws said: ‘The creatures will look at them. They will say, ‘They are Prophets^-as!’

فَيُنَادِي مُنَادٍ مِنْ تَحْتِ الْعَرْشِ هَؤُلَاءِ لَيْسُوا بِأَنْبِيَاءَ

A caller will call out from beneath the Throne: ‘They aren’t Prophets^-as!’’

قَالَ فَيَقُولُونَ هَؤُلَاءِ شُهَدَاءُ

He^-asws said: ‘They are martyrs!’’

قَالَ فَيُنَادِي مُنَادٍ مِنْ تَحْتِ الْعَرْشِ لَيْسَ هَؤُلَاءِ شُهَدَاءَ وَ لَكِنْ هَؤُلَاءِ قَوْمٌ يُيَسِّرُونَ عَلَى الْمُؤْمِنِينَ وَ يُنْظِرُونَ الْمُعْسِرَ حَتَّى يُيَسَّرَ.

He^-asws said: ‘A caller will call out from beneath the Throne: ‘They aren’t martyrs, but they are a people who were facilitating upon the Momineen and respiting the one in hardship until he was in ease.[176]

17- شي، تفسير العياشي عَنِ ابْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ قَالَ: ثَلَاثَةٌ يُظِلُّهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ رَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ حَسَبٍ إِلَى نَفْسِهَا فَتَرَكَهَا وَ قَالَ‏ إِنِّي أَخافُ اللَّهَ رَبَّ الْعالَمِينَ‏ وَ رَجُلٌ أَنْظَرَ مُعْسِراً أَوْ تَرَكَ لَهُ مِنْ حَقِّهِ وَ رَجُلٌ مُعَلَّقٌ قَلْبُهُ بِحُبِّ الْمَسَاجِدِ

(The book) ‘Tafseer Al Ayyashi’ – From Ibn Sinan, from Abu Hamza who said,

‘Three, Allah^-azwj will Shade them on the Day of Qiyamah, a Day there will be no shade except His^-azwj Shade – a man invited by a woman of good lineage to herself, but he neglects her and says, ‘I fear Allah^-azwj Lord^-azwj of the worlds!’; a man who respites one in hardship, or leaves his rights from him; and a man whose heart is attached with love of the Masjids!

وَ أَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ‏ يَعْنِي أَنْ تَصَدَّقُوا بِمَالِكُمْ عَلَيْهِ فَهُوَ خَيْرٌ لَكُمْ فَلْيَدَعْ مُعْسِراً أَوْ لِيَدَعْ لَهُ مِنْ حَقِّهِ نَظَراً.

And if you (write it off) as charity it would be better for you [2:280] – meaning, if you were to donate your wealth to him, it is better for you. So let him leave the one in hardship, or let him leave his right for him as respite’’.[177]

قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص‏ مَنْ أَنْظَرَ مُعْسِراً كَانَ لَهُ عَلَى اللَّهِ فِي كُلِّ يَوْمٍ صَدَقَةٌ بِمِثْلِ مَا لَهُ عَلَيْهِ حَتَّى يَسْتَوْفِيَ حَقَّهُ‏.

Abu Abdullah^-asws said: ‘Rasool-Allah^-saww said: ‘One who respites one in hardship, there would be donation of charity for him to Allah^-azwj during every day similar to what is for him upon him until he fulfils his right’’.[178]

18- شي، تفسير العياشي عَنْ عُمَرَ بْنِ سُلَيْمَانَ عَنْ رَجُلٍ مِنْ أَهْلِ الْجَزِيرَةِ قَالَ: سُئِلَ الرِّضَا ع فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ‏ فَنَظِرَةٌ إِلى‏ مَيْسَرَةٍ فَأَخْبِرْنِي عَنْ هَذِهِ النَّظِرَةِ الَّتِي ذَكَرَهَا اللَّهُ لَهَا حَدٌّ يُعْرَفُ إِذَا صَارَ هَذَا الْمُعْسِرُ لَا بُدَّ لَهُ مِنْ أَنْ يُنْتَظَرَ وَ قَدْ أَخَذَ مَالَ هَذَا الرَّجُلِ وَ أَنْفَقَ عَلَى عِيَالِهِ وَ لَيْسَ لَهُ غَلَّةٌ يُنْتَظَرُ إِدْرَاكُهَا وَ لَا دَيْنٌ يُنْتَظَرُ مَحِلُّهُ وَ لَا مَالٌ غَائِبٌ يُنْتَظَرُ قُدُومُهُ

(The book) ‘Tafseer Al Ayyashi’ – From Umar Bin Suleyman, from a man from the people of Al Jazeera who said,

‘Al-Reza^-asws was asked, ‘May I be sacrificed for you^-asws! Allah^-azwj Blessed and Exalted Saying: so (let there be) postponement until ease [2:280]. Inform me about this postponement (respite) which Allah^-azwj has Mentioned. Is there a known limit for it when this one in hardship come to be, there is no escape for him from respiting, and this man has taken wealth of this man and spent it upon his dependants, and there isn’t any yield for him he can await its realisation, nor any debt he is awaiting its release, nor any absent wealth he is awaiting its arrival?’

قَالَ نَعَمْ يُنْتَظَرُ بِقَدْرِ مَا يَنْتَهِي خَبَرُهُ إِلَى الْإِمَامِ فَيَقْضِي عَنْهُ مَا عَلَيْهِ مِنْ سَهْمِ الْغَارِمِينَ إِذَا كَانَ أَنْفَقَهُ فِي طَاعَةِ اللَّهِ فَإِنْ كَانَ أَنْفَقَهُ فِي مَعْصِيَةِ اللَّهِ فَلَا شَيْ‏ءَ لَهُ عَلَى الْإِمَامِ

He^-asws said: ‘Yes. He should wait until news of his situation reaches the Imam^-asws, who will then repay his debt from the share allocated for debtors, if he had spent it in obedience to Allah^-azwj. But if he had spent it in disobedience to Allah^-azwj, then is nothing for him upon the Imam^-asws’.

قُلْتُ فَمَا لِهَذَا الرَّجُلِ الَّذِي ائْتَمَنَهُ وَ هُوَ لَا يَعْلَمُ فِيمَ أَنْفَقَهُ فِي طَاعَةِ اللَّهِ أَوْ مَعْصِيَتِهِ

I said, ‘What about the person who trusted him, not knowing whether he spent it in obedience or disobedience to Allah^-azwj?’

قَالَ يَسْعَى لَهُ فِيمَا لَهُ فَيَرُدُّهُ وَ هُوَ صَاغِرٌ.

He^-asws said: ‘He must pursue what is owed to him and have it returned to him, and the debtor will return it and he would be belittled’’.[179]

19- سر، السرائر السَّيَّارِيُّ عَنْ هِشَامِ بْنِ مَحْمُودٍ قَالَ: دَخَلَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ مَا بَالُ أَخِيكَ يَشْكُوكَ

(The book) ‘Al Saraair’ of Al Sayyari – From Hisham Bin Mahmoud who said,

‘A man entered to see Abu Abdullah^-asws. He^-asws said to him: ‘What is the matter your brother is complaining about you?’

قَالَ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ ص يَشْكُونِي أَنَّنِي اسْتَقْصَيْتُ عَلَيْهِ حَقِّي

He (the narrator) said, ‘He said, ‘O son^-asws of Rasool-Allah^-saww! He is complaining of me that I demanded my right upon him!’

قَالَ وَ كَانَ مُتَّكِئاً فَاسْتَوَى جَالِساً ثُمَّ قَالَ تَرَى أَنَّكَ إِذَا اسْتَقْصَيْتَ حَقَّكَ لَمْ تُسِئْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ‏ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ‏ أَ

He (the narrator) said, ‘He^-asws was leaning, so he^-asws sat up straight, then said: ‘You are viewing that when you demand your (full) right you are not doing anything wrong? Allah^-azwj Mighty and Majestic Says in His^-azwj Book: and are in awe of their Lord and are fearing the evil Reckoning [13:21].

تَرَاهُمْ خَافُوا مِنَ اللَّهِ أَنْ يَظْلِمَهُمْ لَا وَ اللَّهِ وَ لَكِنَّهُمْ خَافُوا مِنْهُ أَنْ يَسْتَقْصِيَ عَلَيْهِمْ فَيُهْلِكَهُمْ نَعَمْ مَنِ اسْتَقْصَى فَقَدْ أَسَاءَ ثَلَاثاً.

Do you view they are fearing from Allah^-azwj that He^-azwj might be unjust to them? No, by Allah^-azwj! But, they are fearing from Him^-azwj that He^-azwj would Demand (full right) from them, so they will be destroyed! Yes, One who thoroughly investigates, he has done wrong! (thrice)’’.[180]

20- وَجَدْتُ بِخَطِّ الشَّيْخِ الْجَلِيلِ مُحَمَّدِ بْنِ عَلِيٍّ الْجُبَعِيِّ رَحْمَةُ اللَّهِ عَلَيْهِ نَقْلًا مِنْ خَطِّ الشَّهِيدِ رَفَعَ اللَّهُ دَرَجَتَهُ قَالَ: مَرَّ أَبُو عَبْدِ اللَّهِ ع بِرَجُلٍ قَدِ ارْتَفَعَ صَوْتُهُ عَلَى رَجُلٍ يَقْتَضِيهِ شَيْئاً يَسِيراً فَقَالَ بِكَمْ تُطَالِبُهُ

I found in the handwriting of the majestic sheykh Muhammad Bin Ali Al-Kubaie, may Allah^-azwj Mercy him, copying from the handwriting of Al-Shaheed, may Allah^-azwj Raise his rank, who said,

‘Abu Abdullah^-asws passed by a man who was raising his voice at a man to demand something little. He^-asws said: ‘How much are you demanding from him?’

فَذَكَرَ مَبْلَغَهُ فَقَالَ ع يَكْفِيكَ أَنَّهُ كَانَ يُقَالُ لَا دِينَ لِمَنْ لَا مُرُوَّةَ لَهُ.

He mentioned its extent. He^-asws said: ‘It should suffice you that it has been said, ‘There is no religion for the one having no chivalry (strong and reliable) for him’’.[181]

21- أَعْلَامُ الدِّينِ، قَالَ النَّبِيُّ ص‏ مَنْ سَرَّهُ أَنْ يُنَفِّسُ اللَّهُ كُرْبَتَهُ فَلْيُيَسِّرْ عَلَى مُؤْمِنٍ مُعْسِرٍ أَوْ فَلْيَدَعْ لَهُ فَإِنَّ اللَّهَ تَعَالَى يُحِبُّ إِغَاثَةَ الْمَلْهُوفِ.

A’lam Al Deen’ –

‘The Prophet^-saww said: ‘One whom it cheers that Allah^-azwj relieves his distress, let him be easy upon the Momin in hardship, or let him leave (the debt) for him, for Allah^-azwj the Exalted Loves helping the distressed.[182]

22- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ع‏ مَنْ يَسَّرَ عَلَى‏ مُؤْمِنٍ وَ هُوَ مُعْسِرٌ يَسَّرَ اللَّهُ عَلَيْهِ حَوَائِجَهُ فِي الدُّنْيَا وَ الْآخِرَةِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ فِي عَوْنِ الْمُؤْمِنِ مَا كَانَ الْمُؤْمِنُ فِي عَوْنِ أَخِيهِ الْمُؤْمِنِ انتفوا [انْتَفِعُوا] بِالْعِظَةِ وَ ارْغَبُوا فِي الْخَيْرِ.

And from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘One who eases upon a Momin while he is in hardship, Allah^-azwj will Ease his needs upon him in the world and the Hereafter, for Allah^-azwj is in Assistance of the Momin for as long as he was in assistance of his Momin brother’. Benefit with the preaching and be desirous of the good (deeds)!’’[183]

23- الْهِدَايَةُ، مَنِ اسْتَدَانَ دَيْناً وَ نَوَى قَضَاءَهُ فَهُوَ فِي أَمَانِ اللَّهِ عَزَّ وَ جَلَّ حَتَّى يَقْضِيَهُ فَإِنْ لَمْ يَنْوِ فَهُوَ سَارِقٌ.

(The book) ‘Al Hidaya’ – One who incurs a debt and intends to pay it back, he is in the Security of Allah^-azwj Mighty and Majestic until he pays it off. If he does not intend to, he is a thief!’’[184]

24- وَ قَالَ الصَّادِقُ ع‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ إِنْظَارَ الْمُعْسِرِ وَ مَنْ كَانَ غَرِيمُهُ مُعْسِراً فَعَلَيْهِ أَنْ يُنْظِرَهُ إِلَى مَيْسَرَةٍ وَ إِنْ كَانَ أَنْفَقَ ذَلِكَ فِي مَعْصِيَةِ اللَّهِ فَلَيْسَ عَلَيْهِ أَنْ يُنْظِرَهُ إِلَى مَيْسَرَةٍ وَ لَيْسَ هُوَ مِنْ أَهْلِ الْآيَةِ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَ‏ فَنَظِرَةٌ إِلى‏ مَيْسَرَةٍ.

And Al-Sadiq^-asws said: ‘Allah^-azwj Mighty and Majestic Loves respiting the one in hardship, and the one whose debtor was in hardship, upon him is to respite him up to his ease, and if had spent that in disobedience of Allah^-azwj, it isn’t upon him to respite him up to ease, and he isn’t the one rightful of the Verse which Allah^-azwj Mighty and Majestic Said: so (let there be) postponement until ease [2:280]’’.[185]

25- كِتَابُ الْغَايَاتِ، عَنْ جَابِرٍ أَنَّ النَّبِيَّ ص خَطَبَ النَّاسَ فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَ الثَّنَاءِ عَلَيْهِ أَمَّا بَعْدُ فَإِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَ إِنَّ أَفْضَلَ الْهَدْيِ هَدْيُ مُحَمَّدٍ وَ شَرَّ الْأُمُورِ مُحْدَثَاتُهَا وَ كُلَّ بِدْعَةٍ ضَلَالَةٌ

(The book) ‘Kitab Al Ghayaat’ –

‘From Jabir, ‘The Prophet^-saww addressed the people. He^-saww said after praise of Allah^-azwj and the laudation upon Him^-azwj: ‘As for after! The most truthful of the Hadeeth (narration) is the Book of Allah^-azwj, and the most superior of the guidance is the guidance of Muhammad^-saww, and the worst of matters is their innovations, and every innovation is a straying!’

ثُمَّ رَفَعَ صَوْتَهُ وَ تَحْمَرُّ وَجْنَتَاهُ وَ يَشْتَدُّ غَضَبُهُ إِذَا ذَكَرَ السَّاعَةَ كَأَنَّهُ مُنْذِرُ جَيْشٍ ثُمَّ يَقُولُ بُعِثْتُ وَ السَّاعَةَ كَهَاتَيْنِ

Then he^-saww raised his^-saww voice and his^-saww cheeks reddened, and his anger intensified as it would whenever he^-saww mentioned the Hour, as if he^-saww was awaiting an (invading) army. Then he^-saww said: ‘I^-saww and the Hour have been Sent like these two!’ (holding his^-as two fingers sticking together).

ثُمَّ يَقُولُ أَتَتْكُمُ السَّاعَةُ مُصْبَحَكُمْ أَوْ مُمْسَاكُمْ مَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ وَ مَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً فَإِلَيَّ أَوْ عَلَيَ‏.

Then he^-saww said: ‘The Hour shall come to you in your morning or your evening! One who leaves wealth, it is for his inheritors, and one who leaves debts or estate, it is to me, or Ali^-asws!’’[186]

باب 35 آداب الدين و أحكامه‏

CHAPTER 35 – ETIQUETTES OF THE DEBTS AND ITS RULINGS

1- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: قَالَ قَضَى عَلِيٌّ ع فِي رَجُلٍ مَاتَ وَ تَرَكَ وَرَثَةً فَأَقَرَّ أَحَدُ الْوَرَثَةِ بِدَيْنٍ عَلَى أَبِيهِ قَالَ يَلْزَمُهُ فِي حِصَّتِهِ بِقَدْرِ مَا وَرِثَ وَ لَا يَكُونُ ذَلِكَ فِي مَالِهِ كُلِّهِ

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari –

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Ali^-asws judged regarding a man who died and left an inheritance. One of the inheritors acknowledged of a debt upon his father. He^-asws said: ‘That heir is bound to pay the debt from his share according to what he inherited, and it is not to be taken from the entire estate.

وَ إِنْ أَقَرَّ اثْنَانِ مِنَ الْوَرَثَةِ وَ كَانَا عُدُولًا أُجِيزَ ذَلِكَ عَلَى الْوَرَثَةِ وَ إِنْ لَمْ يَكُونَا عُدُولًا أُلْزِمَا فِي حِصَّتِهِمَا بِقَدْرِ مَا وَرِثَا وَ كَذَلِكَ إِنْ أَقَرَّ بَعْضُ الْوَرَثَةِ بِأَخٍ أَوْ أُخْتٍ إِنَّمَا يَلْزَمُهُ فِي حِصَّتِهِ

If two of the heirs acknowledge the debt and they are trustworthy, then it is accepted and applies to all the heirs. But if they are not trustworthy, they are held accountable for the debt only in proportion to their own shares. Like that, if some of the heirs acknowledge a brother or sister, that only obliges him within his own share.

قَالَ وَ قَالَ عَلِيٌّ ع مَنْ أَقَرَّ لِأَخِيهِ فَهُوَ شَرِيكٌ فِي الْمَالِ وَ لَا يَثْبُتُ نَسَبُهُ فَإِنْ أَقَرَّ لَهُ اثْنَانِ فَكَذَلِكَ إِلَّا أَنْ يَكُونَا عَدْلَيْنِ فَيُلْحَقُ بِنَسَبِهِ وَ يُضْرَبُ فِي الْمِيرَاثِ مَعَهُمْ‏.

He (the narrator) said, ‘And Ali^-asws said: ‘One who acknowledges for his brother shares the inheritance with him, but the lineage is not established. If two acknowledge him, then the same applies, unless they are both trustworthy, in which case his lineage is affirmed, and he shares the inheritance with them’’.[187]

2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلَيْنِ اشْتَرَكَا فِي السَّلَمِ أَ يَصْلُحُ لَهُمَا أَنْ يَقْتَسِمَا قَبْلَ أَنْ يَقْبِضَا

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), said, ‘I asked him^-asws about two men participating in the ‘Salam’ deal, ‘Is it correct for them to divide it before they take possession?’

قَالَ لَا بَأْسَ

He^-asws said: ‘There is no problem’.

قَالَ وَ سَأَلْتُهُ ع عَنِ الرَّجُلِ الْجَحُودِ أَ يَحِلُّ أَنْ يَجْحَدَهُ مِثْلَ مَا جَحَدَ

He said, ‘And I asked him^-asws about the man, the denier (of debt), ‘Is it Permissible to deny him like what he denies?’

قَالَ نَعَمْ وَ لَا يَزْدَادُ.

He^-asws said: ‘Yes, and not more’’.[188]

3- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِبْرَاهِيمَ بْنِ الْهَيْثَمِ عَنِ النَّضْرِ عَنْ رَجُلٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تُبَاعُ الدَّارُ وَ لَا الْجَارِيَةُ فِي الدَّيْنِ وَ ذَلِكَ أَنَّهُ لَا بُدَّ لِلرَّجُلِ الْمُسْلِمِ مِنْ ظِلٍّ يَسْكُنُهُ وَ خَادِمٍ يَخْدُمُهُ‏.

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibrahim Bin Hashim, from Ibrahim Bin Al Haysam, from Al Nazr, from a man, from Al Halby,

‘From Abu Abdullah^-asws having said: ‘Neither (force) sell the house (of a debtor) nor the slave girl regarding the debt, and that is because there is no escape for the Muslim man from a shade he settles in, and a servant serving him’’.[189]

4- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنْ عَلِيٍّ عَنْ أَبِيهِ قَالَ: كَانَ ابْنُ أَبِي عُمَيْرٍ رَجُلًا بَزَّازاً وَ كَانَ لَهُ عَلَى رَجُلٍ عَشَرَةُ آلَافِ دِرْهَمٍ فَذَهَبَ مَالُهُ وَ افْتَقَرَ فَجَاءَ الرَّجُلُ فَبَاعَ دَاراً لَهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ وَ حَمَلَهَا إِلَيْهِ فَدَقَّ عَلَيْهِ الْبَابَ فَخَرَجَ إِلَيْهِ مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ فَقَالَ لَهُ الرَّجُلُ هَذَا مَالُكَ الَّذِي لَكَ عَلَيَّ فَخُذْهُ

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Ali, from his father who said,

‘Ibn Abu Umeyr was a garment merchant, and there were a thousand Dirhams for him upon a man. His wealth was gone and he was impoverished. The man came and sold a house of his for ten thousand Dirham and carried it to him. He knocked the door upon him. Muhammad Bin Abu Umeyr came out to him. The man said to him, ‘This is your wealth which is for you, upon me, so take it!’

فَقَالَ ابْنُ أَبِي عُمَيْرٍ فَمِنْ أَيْنَ لَكَ هَذَا الْمَالُ وَرِثْتَهُ

Ibn Abu Umeyr said, ‘From where came this wealth for you? Did you inherit it?’

قَالَ لَا

He said, ‘No’.

قَالَ وُهِبَ لَكَ

He said, ‘Was it gifted to you?’

قَالَ لَا وَ لَكِنِّي بِعْتُ دَارِيَ الْفُلَانِيَّ لِأَقْضِيَ دَيْنِي

He said, ‘No, but I sold my such and such house to pay off my debts’.

فَقَالَ ابْنُ أَبِي عُمَيْرٍ حَدَّثَنِي ذَرِيحٌ الْمُحَارِبِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لَا يُخْرَجُ الرَّجُلُ عَنْ مَسْقَطِ رَأْسِهِ بِالدَّيْنِ ارْفَعْهَا فَلَا حَاجَةَ لِي فِيهَا وَ اللَّهِ إِنِّي مُحْتَاجٌ فِي وَقْتِي هَذَا إِلَى دِرْهَمٍ وَ مَا يَدْخُلُ مِلْكِي مِنْهَا دِرْهَمٌ‏.

Ibn Abu Umeyr said, ‘It is narrated to me by Zareeh Al-Muhariby, from Abu Abdullah^-asws that he^-asws said: ‘Do not expel the man from his home for a debt’. Raise it (take it away), for there is no need for me regarding it! By Allah^-azwj, I am in no need, at this time of mine to a single Dirham, and no Dirham from it will enter into my ownership!’’[190]

5 ختص، الإختصاص أَبُو غَالِبٍ الزُّرَارِيُّ عَنْ مُحَمَّدِ بْنِ الْمُحَسِّنِ السَّجَّادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ‏ مِثْلَهُ‏.

(The book) ‘Al Ikhtisaas’ – Abu Khalib Al Zurary, from Muhammad Bin Al Muhassin Al Sajjad, from Ali Bin Ibrahim, from his father, similar to it.[191]

6- ضا، فقه الرضا عليه السلام‏ إِنْ كَانَ لَكَ عَلَى رَجُلٍ حَقٌّ فَوَجَدْتَهُ بِمَكَّةَ أَوْ فِي الْحَرَمِ فَلَا تُطَالِبْهُ وَ لَا تُسَلِّمْ عَلَيْهِ فَتُفْزِعَهُ إِلَّا أَنْ تَكُونَ أَعْطَيْتَهُ حَقَّكَ فِي الْحَرَمِ فَلَا بَأْسَ أَنْ تُطَالِبَهُ فِي الْحَرَمِ‏.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘If there was a right for you upon a man and you find him at Makkah, or in the Sanctuary, do not demand it, and do not greet unto him for you will panic him, except if you had given him your right in the Sanctuary, so there would be no problem in demanding it in the Sanctuary’’.[192]

7- وَ إِذَا كَانَ عَلَى رَجُلٍ دَيْنٌ إِلَى أَجَلٍ فَإِذَا مَاتَ الرَّجُلُ فَقَدْ حَلَّ الدَّيْنُ‏.

And when there was a debt upon a man to a term, when the man dies (before it), the debt becomes due.[193]

8- وَ إِذَا مَاتَ رَجُلٌ وَ لَهُ دَيْنٌ عَلَى رَجُلٍ فَإِنْ أَخَذَهُ وَارِثُهُ مِنْهُ فَهُوَ لَهُ وَ إِنْ لَمْ يُعْطِيهِ فَهُوَ لِلْمَيِّتِ فِي الْآخِرَةِ.

And when a man dies and there is a debt for him upon a man, so if his inheritors take it from him, it is for him, and if he (borrower) does not give it, it is for the deceased in the Hereafter.[194]

9- وَ إِذَا مَاتَ رَجُلٌ وَ عَلَيْهِ دَيْنٌ وَ لَمْ يَكُنْ لَهُ إِلَّا قَدْرُ مَا يُكَفَّنُ بِهِ كُفِّنَ بِهِ فَإِنْ تَفَضَّلَ عَلَيْهِ رَجُلٌ بِكَفَنٍ كُفِّنَ بِهِ وَ يُقْضَى بِمَا تَرَكَ دَيْنُهُ‏.

And when a man dies and there is debt upon him and possesses nothing except what is sufficient for his shroud, he is to be shrouded with it. But if another man donates a shroud for him, then he is to be shrouded with that, and whatever he left behind is used to repay his debt.

وَ إِذَا مَاتَ رَجُلٌ وَ عَلَيْهِ دَيْنٌ وَ لَمْ يُخَلِّفْ شَيْئاً فَكَفَّنَهُ رَجُلٌ مِنْ زَكَاةِ مَالِهِ فَهُوَ جَائِزٌ لَهُ فَإِنْ أَنْجَزَ عَلَيْهِ رَجُلٌ آخَرُ بِكَفَنٍ يُكَفَّنُ مِنَ الزَّكَاةِ وَ جَعَلَ الَّذِي أَنْجَزَ عَلَيْهِ لِوَرَثَتِهِ يُصْلِحُونَ بِهِ حَالَهُمْ لِأَنَّ هَذَا لَيْسَ بِتَرِكَةِ الْمَيِّتِ إِنَّمَا هُوَ شَيْ‏ءٌ صَارَ إِلَيْهِمْ بَعْدَ مَوْتِهِ وَ بِاللَّهِ الِاعْتِصَامُ‏.

And if a man dies owing a debt and leaves behind nothing, and another man provides a shroud for him from his Zakat money, it is Permissible for him. If another man had already arranged for a shroud, then the shroud can be taken from the Zakat, and what the first man had arranged is given to the heirs so they may use it to improve their situation. This is because it is not considered part of the deceased’s estate, and rather, it is something that came to them after his death. And with Allah^-azwj is the adherence. [195]

باب 6 الربا في الدين زائدا على ما مر في باب الربا و أحكامه‏

CHAPTER 36 – THE USURY IN THE DEBT, ADDITIONAL TO WHAT HAS PASSED IN THE CHAPTER ON USURY AND ITS RULINGS

1- فس، تفسير القمي عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ الرِّبَا رِبَاءَانِ أَحَدُهُمَا حَلَالٌ وَ الْآخَرُ حَرَامٌ فَأَمَّا الْحَلَالُ فَهُوَ أَنْ يُقْرِضَ الرَّجُلُ أَخَاهُ قَرْضاً طَمَعاً أَنْ يَزِيدَهُ وَ يُعَوِّضَهُ بِأَكْثَرَ مِمَّا يَأْخُذُهُ بِلَا شَرْطٍ بَيْنَهُمَا فَإِنْ أَعْطَاهُ أَكْثَرَ مِمَّا أَخَذَهُ مِنْ غَيْرِ شَرْطٍ بَيْنَهُمَا فَهُوَ مُبَاحٌ لَهُ وَ لَيْسَ لَهُ عِنْدَ اللَّهِ ثَوَابٌ فِيمَا أَقْرَضَهُ وَ هُوَ قَوْلُهُ‏ فَلا يَرْبُوا عِنْدَ اللَّهِ‏

(The book) ‘Tafseer al Qummi’ – From Al Asbahani, from Al Munqari, from Hafs who said,

‘Abu Abdullah^-asws said: ‘The usury is of two types – one of these is lawful and the other is unlawful. As for the lawful, it is the man lending a loan to his brother coveting that he increases it and compensates him with more than what he had taken, without any stipulated condition between them. If he gives him more, he takes it from without any condition (attached), it is legal for him and there isn’t any Reward for him regarding what he had lent him, and it is His^-azwj Word: it would not increase in the Presence of Allah [30:39].

وَ أَمَّا الْحَرَامُ فَالرَّجُلُ يُقْرِضُ قَرْضاً يَشْتَرِطُ أَنْ يَرُدَّ أَكْثَرَ مِمَّا أَخَذَهُ فَهَذَا هُوَ الْحَرَامُ‏.

And as for the unlawful, the man lends a loan with a condition that he return more than what he takes. This, is the unlawful’’.[196]

2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَعْطَى رَجُلًا مِائَةَ دِرْهَمٍ عَلَى أَنْ يُعْطِيَهُ خَمْسَةَ دَرَاهِمَ أَوْ أَكْثَرَ أَوْ أَقَلَّ قَالَ هَذَا الرِّبَا الْمَحْضُ‏.

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), ‘I asked him about a man who gives one hundred Dirhams to a man upon (the condition that) he would give him five Dirhams, or more or less (in addition to the original amount). He^-asws said: ‘This is pure usury’’.[197]

3- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ أَعْطَى عَبْدَهُ عَشَرَةَ دَرَاهِمَ عَلَى أَنْ يُؤَدِّيَ إِلَيْهِ الْعَبْدُ كُلَّ شَهْرٍ عَشَرَةَ دَرَاهِمَ فَيَحِلُّ ذَلِكَ قَالَ لَا بَأْسَ‏.

And I asked him^-asws about a man who gives ten Dirhams to his slave upon (a condition) that he gives him ten Dirhams every month (until the original amount is fully paid), ‘Is that Permissible?’ He^-asws said: ‘There is no problem.[198]

4- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: جَاءَ إِلَى النَّبِيِّ ص سَائِلٌ يَسْأَلُهُ فَقَالَ رَسُولُ اللَّهِ ص هَلْ مِنْ رَجُلٍ عِنْدَهُ سَلَفٌ

(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘A beggar came to the Prophet^-saww to beg him^-saww. Rasool-Allah^-saww said: ‘Is there any man who has any advance (loan to offer)?’

فَقَامَ رَجُلٌ مِنَ الْأَنْصَارِ مِنْ بَنِي الْجَبَلِيِّ فَقَالَ عِنْدِي يَا رَسُولَ اللَّهِ ص

A man from the Helpers from the clan of Al-Jabali stood up. He said, ‘There is with me, O Rasool-Allah^-saww!’

قَالَ فَأَعْطِ هَذَا السَّائِلَ أَرْبَعَةَ أَوْسَاقِ تَمْرٍ

He^-saww said: ‘Give this beggar four Wasqs (one Wasq = 130 kg) of dates!’

قَالَ فَأَعْطَاهُ

He^-asws said: ‘He gave it’.

قَالَ ثُمَّ جَاءَ الْأَنْصَارِيُّ بَعْدُ إِلَى النَّبِيِّ ص يَتَقَاضَاهُ فَقَالَ لَهُ يَكُونُ إِنْ شَاءَ اللَّهُ

He^-asws said: ‘Then afterwards the Helper came to the Prophet^-saww demanding it. He^-saww said: ‘It will happen, if Allah^-azwj so Desires!’

ثُمَّ عَادَ إِلَيْهِ الثَّانِيَةَ فَقَالَ لَهُ يَكُونُ إِنْ شَاءَ اللَّهُ

Then he returned to him^-saww a second time. He^-saww said to him: ‘It will happen, if Allah^-azwj so Desires’.

ثُمَّ عَادَ إِلَيْهِ الثَّالِثَةَ فَقَالَ يَكُونُ إِنْ شَاءَ اللَّهُ

Then he returned to him for the third time. He^-saww said: ‘It will happen, if Allah^-azwj so Desires’.

فَقَالَ قَدْ أَكْثَرْتَ يَا رَسُولَ اللَّهِ مِنْ قَوْلِ يَكُونُ إِنْ شَاءَ اللَّهُ

He said, ‘O Rasool-Allah^-azwj! It has become too much, the word: ‘It will happen, if Allah^-azwj so Desires’!’

قَالَ فَضَحِكَ رَسُولُ اللَّهِ ص فَقَالَ‏ هَلْ مِنْ رَجُلٍ عِنْدَهُ سَلَفٌ

He^-asws said: ‘Rasool-Allah^-saww smiled. He^-saww said: ‘Is there any man having any advance (loan) to offer?’

 قَالَ فَقَامَ رَجُلٌ فَقَالَ لَهُ عِنْدِي يَا رَسُولَ اللَّهِ ص

He^-asws said: ‘A man stood up. He said to him^-saww, ‘With me, O Rasool-Allah^-saww!’

قَالَ وَ كَمْ عِنْدَكَ

He^-saww said: ‘And how much is there with you?’

قَالَ مَا شِئْتَ

He said, ‘Whatever you^-saww like’.

قَالَ فَأَعْطِ هَذَا ثَمَانِيَةَ أَوْسُقٍ مِنْ تَمْرٍ

He^-saww said: ‘Give this one eight Wasqs of dates!’

فَقَالَ الْأَنْصَارِيُّ إِنَّمَا لِي أَرْبَعَةٌ يَا رَسُولَ اللَّهِ ص

The Helper said, ‘But rather, for me there are (only) four, O Rasool-Allah^-saww!’

قَالَ رَسُولُ اللَّهِ ص وَ أَرْبَعَةٌ أَيْضاً.

Rasool-Allah^-saww said: ‘And four as well!’’[199]

5- ضا، فقه الرضا عليه السلام‏ أَرْوِي أَنَّهُ سُئِلَ الْعَالِمُ ع عَنْ رَجُلٍ لَهُ دَيْنٌ قَدْ وَجَبَ فَيَقُولُ أَسْأَلُكَ دَيْناً آخَرَ بِهِ وَ أَنَا أَرْبَحُكَ فَيَبِيعُهُ حَبَّةَ لُؤْلُؤٍ تُقَوَّمُ بِأَلْفِ دِرْهَمٍ بِعَشَرَةِ آلَافِ دِرْهَمٍ أَوْ بِعِشْرِينَ أَلْفاً فَقَالَ لَا بَأْسَ.

(The book) ‘Fiqh Al-Reza^-asws’, the greeting be upon him^-asws – ‘It is reported that the Scholar (Imam^-asws) was asked about a man having debt due for him, so he says, ‘I ask you for another loan with it, and I shall profit you’. So, he sells him a pearl seed valued at a thousand Dirhams, for ten thousand Dirhams, or for twenty thousand. He^-asws said: ‘There is no problem’’.[200]

6- وَ رُوِيَ فِي خَبَرٍ آخَرَ مِثْلِهِ‏ لَا بَأْسَ وَ قَدْ أَمَرَنِي أَبِي فَفَعَلْتُ مِثْلَ هَذَا.

And it is report in another Hadeeth, similar to it: ‘There is no problem, and my^-asws father^-asws had instructed me^-asws, so I^-asws did similar to this’’.[201]

باب 7 الرهن و أحكامه‏

CHAPTER 37 – PLEDGES (PAWNED ITEMS) AND THEIR RULINGS

1- ب، قرب الإسناد مُحَمَّدُ بْنُ الْوَلِيدِ عَنِ ابْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ رَهَنَ رَهْناً ثُمَّ انْطَلَقَ فَلَا يُقْدَرُ عَلَيْهِ أَ يُبَاعُ الرَّهْنُ

(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Al Waleed, from Ibn Bukeyr who said,

‘I asked Abu Abdullah^-asws about the man pawning a pledged item. Then he goes and is not able upon (freeing) it. Can the pawned item be sold?’

قَالَ لَا حَتَّى يَجِي‏ءَ الرَّاهِنُ‏.

He^-asws said: ‘No, until the pledger returns.[202]

2- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ كَانَ الرَّهْنُ عِنْدَهُ أَوْثَقَ مِنْ أَخِيهِ الْمُسْلِمِ فَأَنَا مِنْهُ بَرِي‏ءٌ.

(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Yazeed, from Marwak Bin Ubeyd, from one of our companions,

‘From Abu Abdullah^-asws having said: ‘One in whose view the pledged item was more trustworthy than his Muslim brother, I^-asws am disavowed from him!’’[203]

3 سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنْ مَرْوَكٍ‏ مِثْلَهُ‏.

(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Marwak, similar to it.[204]

4- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا رَهْنَ إِلَّا مَقْبُوضاً.

(The book) ‘Tafseer Al Ayyashi – From Muhammad Bin Isa,

‘From Abu Ja’far^-asws having said: ‘There is no valid pledged item except what is taken in possession.[205]

5- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، لِعَلِيِّ بْنِ بَابَوَيْهِ‏ عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الرَّهْنُ يُرْكَبُ إِذَا كَانَ مَرْهُوناً وَ عَلَى الَّذِي يَرْكَبُ الظَّهْرَ نَفَقَتُهُ‏.

(The book) ‘Kitab Al Imamah Wa Al Tabsira’ of Ali Bin Babuwayh, from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,

‘From Musa Bin Ismail son of Musa^-asws Bin Ja’far^-asws, from his father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The pledged (pawned) animal can be ridden when it was pledged, and it is upon the one who rides the back, its expenses’’.[206]

And from him^-asws, by this chain, said: ‘Rasool-Allah^-saww said: ‘The pledge is according to what it contains. If what is in the hand of the pledgee is more than what he gave, he must return the excess to the pledger. If what is in his hand is less than what the pledger gave, then the pledger must return the excess. And if the value of the pledge matches what was given, then it remains as it is’’.[207]

وَ قَالَ ص‏ الرَّهْنُ مَغْلُوبٌ وَ مَرْكُوبٌ.

And he^-saww said: ‘The pledged may be used and ridden (if an animal)’’.[208]

باب 38 الحجر و فيه حدّ البلوغ و أحكامه‏

CHAPTER 38 – LEGAL RESTRICTIONS, AND IN IT IS A LIMIT OF THE ADULTHOOD AND ITS RULINGS

1- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: عَرَضَهُمْ رَسُولُ اللَّهِ ص يَوْمَئِذٍ يَعْنِي بَنِي قُرَيْظَةَ عَلَى الْعَانَاتِ فَمَنْ وَجَدَهُ أَنْبَتَ قَتَلَهُ وَ مَنْ لَمْ يَجِدْهُ أَنْبَتَ أَلْحَقَ بِالذَّرَارِيِ‏.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari –

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘On that day, Rasool-Allah^-saww presented them, meaning the clan of Qureyza based upon the armpit hair. The one who was found to have grown (armpit hair), killed him, and one who was not found to have grown, joined him with the offspring (children)’’.[209]

2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْيَتِيمِ مَتَى يَنْقَطِعُ يُتْمُهُ

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), said, ‘I asked him^-asws about the orphan, ‘When does his orphanhood terminate?’

قَالَ إِذَا احْتَلَمَ وَ عَرَفَ الْأَخْذَ وَ الْإِعْطَاءَ.

He^-asws said: ‘When he attains puberty and understands the taking and the giving (financial dealings).[210]

3- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ نَجْدَةَ الْحَرُورِيَّ كَتَبَ إِلَى ابْنِ عَبَّاسٍ يَسْأَلُهُ عَنْ أَرْبَعَةِ أَشْيَاءَ هَلْ كَانَ رَسُولُ اللَّهِ ص يَغْزُو بِالنِّسَاءِ وَ هَلْ كَانَ يَقْسِمُ لَهُنَّ شَيْئاً وَ عَنْ مَوْضِعِ الْخُمُسِ وَ عَنِ الْيَتِيمِ مَتَى يَنْقَطِعُ يُتْمُهُ وَ عَنْ قَتْلِ الذَّرَارِيِّ

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ibn Abu Umeyr, from Hammad, from Al Halby,

‘From Abu Abdullah^-asws having said: ‘Najdah Al-Harouri wrote to Ibn Abbas asking him about four things, whether Rasool-Allah^-saww went on a military expedition with the wives, and had he^-saww distributed anything for them, and about the placing of the Khums, and about the orphan, when does his orphanhood terminate, and about killing the offspring (children)’.

فَكَتَبَ إِلَيْهِ ابْنُ عَبَّاسٍ أَمَّا قَوْلُكَ فِي النِّسَاءِ فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يُحْذِيهِنَ‏ وَ لَا يَقْسِمُ لَهُنَّ شَيْئاً وَ أَمَّا الْخُمُسُ فَإِنَّا نَزْعُمُ أَنَّهُ لَنَا وَ زَعَمَ قَوْمٌ أَنَّهُ لَيْسَ لَنَا فَصَبَرْنَا وَ أَمَّا الْيَتِيمُ فَانْقِطَاعُ يُتْمِهِ أَشُدُّهُ وَ هُوَ الِاحْتِلَامُ إِلَّا أَنْ لَا تُؤْنِسَ مِنْهُ رُشْداً فَيَكُونَ عِنْدَكَ سَفِيهاً أَوْ ضَعِيفاً فَيُمْسِكُ عَلَيْهِ وَلِيُّهُ

Ibn Abbas wrote to him, ‘As for your word regarding the wives, Rasool-Allah^-saww had given them a share (from the spoils) and did not distribute anything for them; and as for the Khums, we claim it is for us while a group is claiming it isn’t for us, so we are patient; and as for the orphan, his orphanhood terminates at his maturity, and it is the puberty, except if you do not find sound judgment from him, so he would be fooling in your view or of weak intellect, so his guardian can withhold upon him.

وَ أَمَّا الذَّرَارِيُّ فَلَمْ يَكُنِ النَّبِيُّ ص يَقْتُلُهَا وَ كَانَ الْخَضِرُ ع يَقْتُلُ كَافِرَهُمْ وَ يَتْرُكُ مُؤْمِنَهُمْ فَإِنْ كُنْتَ تَعْلَمُ مِنْهُمْ مَا يَعْلَمُ الْخَضِرُ فَأَنْتَ أَعْلَمُ‏.

And as for the offspring (children), the Prophet^-saww would not kill them, and Al-Khizr^-as had killed their Kafirs and left their believer. Thus, if you know from what Al-Khizr^-as had known, then you are more knowing’’.[211]

4- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: حَدُّ بُلُوغِ الْمَرْأَةِ تِسْعُ سِنِينَ‏.

(The book) ‘Al Khisaal’ – My father, from Ali, from his father, from Ibn Abu Umeyr, from someone else,

‘From Abu Abdullah^-asws having said: ‘Limit (age) of maturity of the woman is nine years’.[212]

5- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَبِي عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ أَبِي الْحُسَيْنِ الْخَادِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَهُ أَبِي وَ أَنَا حَاضِرٌ عَنِ الْيَتِيمِ مَتَى يَجُوزُ أَمْرُهُ قَالَ حَتَّى يَبْلُغَ أَشُدَّهُ

(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Abu Isa, from Al Bazanty, from Abu Al-Husayn Al Khadim, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘He^-asws asked his^-asws father^-asws while I was present, about the orphan, when is his instruction allowed. He^-asws said: ‘Until he reaches his maturity’.

قَالَ قُلْتُ وَ مَا أَشُدُّهُ

He (the narrator) said, ‘I said, ‘And what is his maturity?’

قَالَ احْتِلَامُهُ

He^-asws said: ‘His puberty’.

قَالَ قُلْتُ قَدْ يَكُونُ الْغُلَامُ ابْنَ ثَمَانَ عَشْرَةَ سَنَةً أَوْ أَقَلَّ أَوْ أَكْثَرَ وَ لَا يَحْتَلِمُ

He (the narrator) said, ‘I said, ‘It has happened that the boy could be eighteen or less, or more, and he does not attain puberty.

قَالَ إِذَا بَلَغَ وَ كُتِبَ عَلَيْهِ الشَّيْ‏ءُ جَازَ أَمْرُهُ إِلَّا أَنْ يَكُونَ سَفِيهاً أَوْ ضَعِيفاً.

He^-asws said: ‘When he reaches (the age) and the thing (obligation) is prescribed upon him, his instructions are allowed except if he happens to be foolish or of weak intellect’’.[213]

6- ل، الخصال ابْنُ الْمُغِيرَةِ بِإِسْنَادِهِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُؤَدَّبُ الصَّبِيُّ عَلَى الصَّوْمِ مَا بَيْنَ خَمْسَ عَشْرَةَ سَنَةً إِلَى سِتَّ عَشْرَةَ سَنَةً.

(The book) ‘Al Khisaal’ – Ibn Al Mugheira, by his chain from Al Abbas Bin Aamir, from the one who mentioned it,

‘From Abu Abdullah^-asws having said: ‘The young boy would be educated upon the fasting what is between fifteen years up to sixteen years’’.[214]

7- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا بَلَغَ الْغُلَامُ أَشُدَّهُ ثَلَاثَ عَشْرَةَ سَنَةً وَ دَخَلَ فِي الْأَرْبَعَ عَشْرَةَ سَنَةً وَجَبَ عَلَيْهِ مَا وَجَبَ عَلَى الْمُحْتَلِمِينَ احْتَلَمَ أَمْ لَمْ يَحْتَلِمْ وَ كُتِبَتْ‏ عَلَيْهِ السَّيِّئَاتُ وَ كُتِبَتْ لَهُ الْحَسَنَاتُ وَ جَازَ لَهُ كُلُّ شَيْ‏ءٍ مِنْ مَالِهِ إِلَّا أَنْ يَكُونَ ضَعِيفاً أَوْ سَفِيهاً.

(The book) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Ibn Isa, from Al Washa, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘When a boy reaches his maturity at thirteen years and enters into his fourteenth year, then what is obligatory upon those who reach puberty becomes obligatory upon him, whether he has experienced a wet dream or not. Bad deeds are written against him and good deeds are written for him, and he may manage all of his wealth, unless he is weak (of intellect) or foolish’.[215]

8- ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنِ الصَّدُوقِ عَنِ ابْنِ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا رَضَاعَ بَعْدَ فِطَامٍ وَ لَا يُتْمَ بَعْدَ احْتِلَامٍ الْخَبَرَ.

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Ghazairy, from Al Sadouq, from Ibn Al Waleed, from Ibn Aban, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Masour Bin Yunus, from Mansour Bin Hazim,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘There is no breastfeeding after the weaning, and there is no orphan after the puberty’ – the Hadeeth.[216]

9- ن، عيون أخبار الرضا عليه السلام جَعْفَرُ بْنُ نُعَيْمٍ عَنْ عَمِّهِ مُحَمَّدِ بْنِ شَاذَانَ عَنِ الْفَضْلِ عَنِ ابْنِ بَزِيعٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ حَدِّ الْجَارِيَةِ الصَّغِيرَةِ السِّنِّ الَّذِي إِذَا لَمْ تَبْلُغْهُ لَمْ يَكُنْ عَلَى الرَّجُلِ اسْتِبْرَاؤُهَا فَقَالَ إِذَا لَمْ تَبْلُغْ اسْتُبْرِئَتْ بِشَهْرٍ

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, the greeting be upon him^-asws – Ja’far Bin Nueym, from his uncle Muhammad Bin Shazan, from Al Fazl, from Ibn Bazie who said,

‘I asked Al-Reza^-asws about the age girl of young age when she has not reached it, a man is not required to observe a waiting period for her. He^-asws said: ‘If she has not reached puberty, her waiting period is one month’.

قُلْتُ فَإِنْ كَانَتْ ابْنَةَ سَبْعِ سِنِينَ أَوْ نَحْوِهَا مِمَّنْ لَا تَحْمِلُ

I said, ‘What if she is seven years old or around that age, from among those who do not become pregnant?’

فَقَالَ هِيَ صَغِيرَةٌ وَ لَا يَضُرُّكَ أَنْ لَا تَسْتَبْرِئَهَا

He^-asws said: ‘She is a small girl, and it does not harm you not to observe a waiting period for her’.

فَقُلْتُ مَا بَيْنَهَا وَ بَيْنَ تِسْعِ سِنِينَ

I said, ‘What about between that and nine years old?’

فَقَالَ نَعَمْ تِسْعِ سِنِينَ‏.

He said: ‘Yes, nine years’’.[217]

10- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ‏ فَالسُّفَهَاءُ النِّسَاءُ وَ الْوَلَدُ إِذَا عَلِمَ الرَّجُلُ أَنَّ امْرَأَتَهُ سَفِيهَةٌ مُفْسِدَةٌ وَ وَلَدَهُ سَفِيهٌ مُفْسِدٌ لَمْ يَنْبَغِ لَهُ أَنْ يُسَلِّطَ وَاحِداً مِنْهُمَا عَلَى مَالِهِ الَّذِي جَعَلَ اللَّهُ لَهُ قِيَاماً يَقُولُ لَهُ مَعَاشاً

(The book) ‘Tafseer Al Qummi’ – In a report by Abu Al Jaroud,

‘From Abu Ja’far^-asws regarding His^-azwj Words: And do not give your wealth to the foolish [4:5]. The foolish ones among women and children, if a man knows that his wife is foolish and wasteful, and that his child is foolish and wasteful, it is not proper for him to give authority to either of them over his wealth, which Allah^-azwj has made a means of sustenance for him, calling it a livelihood.

قَالَ‏ وَ ارْزُقُوهُمْ فِيها وَ اكْسُوهُمْ وَ قُولُوا لَهُمْ قَوْلًا مَعْرُوفاً وَ الْمَعْرُوفُ الْعِدَةُ

He^-asws said: ‘and sustain them from it and clothe them and speak to them kind words [4:5], and the kindness is the waiting period.

Words of the Exalted: قَوْلُهُ تَعَالَى‏ وَ ابْتَلُوا الْيَتامى‏ حَتَّى إِذا بَلَغُوا النِّكاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْداً فَادْفَعُوا إِلَيْهِمْ أَمْوالَهُمْ وَ لا تَأْكُلُوها إِسْرافاً وَ بِداراً أَنْ يَكْبَرُوا

And test the orphans until they reach the marriageable age; then if you sense maturity from them, then hand over their wealth to them, and do not devour it extravagantly and hastily lest they grow older [4:6].

قَالَ مَنْ كَانَ فِي يَدِهِ مَالُ بَعْضِ الْيَتَامَى فَلَا يَجُوزُ لَهُ أَنْ يُؤْتِيَهُ حَتَّى يَبْلُغَ النِّكَاحَ وَ يَحْتَلِمَ فَإِذَا احْتَلَمَ وَ وَجَبَ عَلَيْهِ الْحُدُودُ وَ إِقَامَةُ الْفَرَائِضِ وَ لَا يَكُونُ مُضَيِّعاً وَ لَا شَارِبَ خَمْرٍ وَ لَا زَانِياً فَإِذَا آنَسَ مِنْهُ الرُّشْدَ دَفَعَ إِلَيْهِ الْمَالَ وَ أَشْهَدَ عَلَيْهِ

He^-asws said: ‘Whoever holds the wealth of an orphan, it is not Permissible for him to hand it over until the orphan reaches the age of marriage and experiences puberty. Once he reaches puberty, and legal punishments and the obligation of religious duties apply to him, and he is not wasteful, nor a drinker of wine, nor a fornicator, then if sound judgment is observed in him, the wealth should be given to him with witnesses.

وَ إِنْ‏ كَانُوا لَا يَعْلَمُونَ أَنَّهُ قَدْ بَلَغَ فَإِنَّهُ يُمْتَحَنُ بِرِيحِ إِبْطِهِ أَوْ نَبْتِ عَانَتِهِ فَإِذَا كَانَ ذَلِكَ فَقَدْ بَلَغَ فَيَدْفَعُ إِلَيْهِ مَالَهُ إِذَا كَانَ رَشِيداً وَ لَا يَجُوزُ أَنْ يَحْبِسَ عَنْهُ مَالَهُ وَ يَعْتَلَّ عَلَيْهِ أَنَّهُ لَمْ يَكْبَرْ بَعْدُ

And if it is not known whether he has reached puberty, he is to be examined by the presence of underarm odour or pubic hair. If that is found, then he has reached puberty, and his wealth is to be given to him if he is mature. It is not Permissible to withhold his wealth under the pretext that he has not yet grown up.

وَ قَوْلُهُ‏ وَ لا تَأْكُلُوها إِسْرافاً وَ بِداراً أَنْ يَكْبَرُوا فَإِنْ كَانَ فِي يَدِهِ مَالُ يَتِيمٍ وَ هُوَ غَنِيٌّ فَلَا يَحِلُّ لَهُ أَنْ يَأْكُلَ مِنْ مَالِ الْيَتِيمِ وَ مَنْ كَانَ فَقِيراً فَقَدْ حَبَسَ نَفْسَهُ عَلَى مَالِهِ فَلَهُ أَنْ يَأْكُلَ بِالْمَعْرُوفِ‏.

And His^-azwj Words: and do not devour it extravagantly and hastily lest they grow older [4:6]. If there was wealth of an orphan in his hand and he was rich, it is not Permissible for him to consume from wealth of the orphan, and the one who was poor, and he has withheld himself upon his wealth, for him is to consume with the moderation’’.[218]

11- شي، تفسير العياشي عَنِ ابْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَتَى يُدْفَعُ إِلَى الْغُلَامِ مَالُهُ

(The book) ‘Tafseer Al Ayyashi’ – From Ibn Sinan who said,

‘I said to Abu Abdullah^-asws, ‘When should the wealth of the boy be handed to him?’

قَالَ إِذَا بَلَغَ وَ أُونِسَ مِنْهُ رُشْدٌ وَ لَمْ يَكُنْ سَفِيهاً أَوْ ضَعِيفاً

He^-asws said: ‘When he reaches puberty and sound judgment is observed in him, and he is neither foolish nor weak (of intellect)’.

قَالَ قُلْتُ فَإِنَّ مِنْهُمْ مَنْ يَبْلُغُ خَمْسَ عَشْرَةَ سَنَةً وَ سِتَّ عَشْرَةَ سَنَةً وَ لَمْ يَبْلُغْ

He (the narrator) said, ‘I said, ‘But among them are those who reach fifteen or sixteen years of age and have not reached puberty!’

قَالَ إِذَا بَلَغَ ثَلَاثَ عَشْرَةَ سَنَةً جَازَ أَمْرُهُ إِلَّا أَنْ يَكُونَ سَفِيهاً أَوْ ضَعِيفاً

He^-asws said: ‘Once he reaches thirteen years of age, his instructions are allowed unless he is foolish or weak’.

قَالَ قُلْتُ وَ مَا السَّفِيهُ وَ الضَّعِيفُ

I said, ‘What is meant by foolish and weak?’

قَالَ السَّفِيهُ شَارِبُ الْخَمْرِ وَ الضَّعِيفُ الَّذِي يَأْخُذُ وَاحِداً بِاثْنَيْنِ‏.

He^-asws said: ‘The foolish is the one who drinks wine, and the weak is the one who takes one by giving two’’.[219]

12- شي، تفسير العياشي عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ‏ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ‏ قَالَ مَنْ لَا تَثِقُ بِهِ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Yunus Bin Yaqoub who said,

‘I asked Abu Abdullah^-asws regarding Words of Allah^-azwj: And do not give your wealth to the foolish [4:5]. He^-asws said: ‘One who cannot be trusted with it’’.[220]

13- شي، تفسير العياشي عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِيمَنْ شَرِبَ الْخَمْرَ بَعْدَ أَنْ حَرَّمَهَا اللَّهُ عَلَى لِسَانِ نَبِيِّهِ ص لَيْسَ بِأَهْلٍ أَنْ يُزَوَّجَ إِذَا خَطَبَ وَ أَنْ يُصَدَّقَ إِذَا حَدَّثَ وَ لَا يُشَفَّعَ إِذَا شَفَعَ وَ لَا يُؤْتَمَنَ عَلَى أَمَانَةٍ فَمَنِ ائْتَمَنَهُ عَلَى أَمَانَةٍ فَأَهْلَكَهَا أَوْ ضَيَّعَهَا فَلَيْسَ لِلَّذِي ائْتَمَنَهُ أَنْ يَأْجُرَهُ اللَّهُ وَ لَا يُخْلِفَ عَلَيْهِ

(The book) ‘Tafseer Al Ayyashi’ – From Hammad,

‘From Abu Abdullah^-asws regarding the one who drinks the wine after Allah^-azwj had Prohibited it upon the tongue of His^-azwj Prophet^-saww: ‘He is not worthy to be married to if he proposes, nor to be believed if he speaks, nor to be a mediator if he intervenes, nor to be entrusted with a trust. Whoever entrusts him with a trust and he destroys or loses it, Allah^-azwj will neither Reward the one who entrusted him nor Replace upon him’.

قَالَ أَبُو عَبْدِ اللَّهِ ع إِنِّي أَرَدْتُ أَنْ أَسْتَبْضِعَ بِضَاعَةً إِلَى الْيَمَنِ فَأَتَيْتُ أَبَا جَعْفَرٍ ع فَقُلْتُ إِنِّي أَرَدْتُ أَنْ أَسْتَبْضِعَ فُلَاناً

Abu Abdullah^-asws said: ‘I^-asws wanted to sell merchandise to Al-Yemen. I^-asws came to Abu Ja’far^-asws. I^-asws: ‘I^-asws want to sell Merchandise through so and so!’

فَقَالَ لِي أَ مَا عَلِمْتَ أَنَّهُ يَشْرَبُ الْخَمْرَ

He^-asws said to me^-asws: ‘Don’t you^-asws know that he^-asws drinks the wine?’

فَقُلْتُ قَدْ بَلَغَنِي عَنِ الْمُؤْمِنِينَ أَنَّهُمْ يَقُولُونَ ذَلِكَ

I^-asws said: ‘It has reached me^-asws from the Momineen, they are saying that.

فَقَالَ صَدِّقْهُمْ لِأَنَّ اللَّهَ يَقُولُ‏ يُؤْمِنُ بِاللَّهِ وَ يُؤْمِنُ لِلْمُؤْمِنِينَ

He^-asws said: ‘Ratify them, because Allah^-azwj Says: He believes in Allah and has faith in the Momineen, [9:61]’.

ثُمَّ قَالَ إِنَّكَ إِنِ اسْتَبْضَعْتَهُ فَهَلَكَتْ أَوْ ضَاعَتْ فَلَيْسَ عَلَى اللَّهِ أَنْ يَأْجُرَكَ وَ لَا يُخْلِفَ عَلَيْكَ

Then he^-asws said: ‘You^-asws, when you^-asws seek to sell the merchandise so it gets destroyed, or wasted, it wouldn’t be upon Allah^-azwj that He^-azwj Recompenses you^-asws nor Replace upon you^-asws!’

‏ فَقُلْتُ وَ لِمَ

I^-asws said: ‘And why?’

قَالَ لِأَنَّ اللَّهَ تَعَالَى‏ يَقُولُ‏ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِياماً فَهَلْ سَفِيهٌ أَسْفَهُ مِنْ شَارِبِ الْخَمْرِ إِنَّ الْعَبْدَ لَا يَزَالُ فِي فُسْحَةٍ مِنْ رَبِّهِ مَا لَمْ يَشْرَبِ الْخَمْرَ فَإِذَا شَرِبَهَا خَرَقَ اللَّهُ عَلَيْهِ سِرْبَالَهُ فَكَانَ وُلْدُهُ وَ أَخُوهُ وَ سَمْعُهُ وَ بَصَرُهُ وَ يَدُهُ وَ رِجْلُهُ إِبْلِيسَ يَسُوقُهُ إِلَى كُلِّ شَرٍّ وَ يَصْرِفُهُ عَنْ كُلِّ خَيْرٍ.

He^-asws said: ‘Because Allah^-azwj the Exalted Says: And do not give your wealth to the foolish which Allah has made a (means of) support for you, [4:5]. Is there any foolish one more foolish than the drinker of wine? The servant does not cease to be in leeway from his Lord^-azwj for as long as he does not drink the wine. When he drinks it, Allah^-azwj Tears his garment, so his children, and his brother, and his hearing, and his sight, and his hand and his leg. Iblees^-la would usher him to every evil and Turn him away from every good’’.[221]

14- شي، تفسير العياشي عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ هَذِهِ الْآيَةِ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ‏ قَالَ كُلُّ مَنْ يَشْرَبُ الْمُسْكِرَ فَهُوَ سَفِيهٌ‏.

Tafseer Al Ayyashi, from Ibrahim Bin Abdul Hameed who said,

‘I asked Abu Ja’far^-asws about this Verse: And do not give your wealth to the foolish [4:5]. He^-asws said: ‘Everyone who drinks the intoxicant, he is foolish’.[222]

15- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّ نَجْدَةَ الْحَرُورِيَّ كَتَبَ إِلَى ابْنِ عَبَّاسٍ يَسْأَلُهُ عَنْ أَشْيَاءَ عَنِ الْيَتِيمِ مَتَى يَنْقَطِعُ يُتْمُهُ فَكَتَبَ إِلَيْهِ ابْنُ عَبَّاسٍ أَمَّا الْيَتِيمُ فَانْقِطَاعُ يُتْمِهِ إِلَى مَا إِذَا بَلَغَ أَشُدَّهُ وَ هُوَ الِاحْتِلَامُ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Sinan,

‘From Abu Abdullah^-asws: ‘Najd Al-Haroury wrote to Ibn Abbas asking him about things (issues) about the orphan, when does his orphanhood terminate. Ibn Abbas wrote to him, ‘As for the orphan, his orphanhood terminates at whatever age he reaches his maturity, and it is the puberty’’.[223]

16- وَ فِي رِوَايَةٍ أُخْرَى عَبْدُ اللَّهِ عَنْهُ قَالَ: سَأَلَهُ أَبِي وَ أَنَا حَاضِرٌ عَنِ الْيَتِيمِ مَتَى يَجُوزُ أَمْرُهُ فَقَالَ حِينَ يَبْلُغُ أَشُدَّهُ

And in another report of Abdullah, from him, said,

‘My father asked him^-asws while I was present, about the orphan, when are his instructions allowed. He^-asws said: ‘When he reaches his maturity’.

قُلْتُ وَ مَا أَشُدُّهُ

I said, ‘And what is his maturity?’

قَالَ الِاحْتِلَامُ

He^-asws said: ‘The puberty’.

قُلْتُ قَدْ يَكُونُ الْغُلَامُ ابْنَ ثَمَانِيَ عَشْرَةَ سَنَةً لَا يَحْتَلِمُ أَوْ أَقَلَّ أَوْ أَكْثَرَ

I said, ‘It has happened that the boy of eighteen year does not attain puberty, or of less or more!’

قَالَ إِذَا بَلَغَ ثَلَاثَ عَشْرَةَ سَنَةً كُتِبَ لَهُ الْحَسَنُ وَ كُتِبَ عَلَيْهِ السَّيِّئُ وَ جَازَ أَمْرُهُ إِلَّا أَنْ يَكُونَ سَفِيهاً أَوْ ضَعِيفاً.

He^-asws said: ‘When he reaches thirteen years, the good deeds are written for him and the evil deeds are written against him, and his instructions are allowed except if he happens to be foolish or weak (of intellect)’.[224]

17- كِتَابُ سُلَيْمِ بْنِ قَيْسٍ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: عِنْدَ ذِكْرِ بِدَعِ عُمَرَ وَ إِرْسَالِهِ إِلَى عُمَّالِهِ بِالْبَصْرَةِ بِحَبْلٍ خَمْسَةِ أَشْبَارٍ وَ قَوْلِهِ مَنْ أَخَذْتُمُوهُ مِنَ الْأَعَاجِمِ فَبَلَغَ طُولُهُ هَذَا الْحَبْلَ فَاضْرِبُوا عُنُقَهُ وَ إِرْسَالِهِ بِحَبْلٍ لِصِبْيَانٍ سَرَقُوا بِالْبَصْرَةِ وَ قَوْلِهِ مَنْ بَلَغَ طُولُهُ هَذَا الْحَبْلَ فَاقْطَعُوهُ‏.

(The book) ‘Kitab Suleym Bin Qays’ –

‘From Amir Al-Momineen^-asws, he^-asws said at the mention of the innovations of Umar: ‘And he sent to his officials in Basra a rope measuring five spans, along with his statement, ‘Whoever among the non-Arabs you capture and whose height reaches this rope, then strike off his neck!’ And his sending another rope regarding children who had stolen (theft) in Basra, along with his statement, ‘Whoever reaches the height of this rope, cut his hand’’.[225]

18- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا يُتْمَ بَعْدَ الْحُلُمِ الْخَبَرَ.

(The book) ‘Nawadir’ of Al Rawandy –

‘By his chain from Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘There is no orphanhood after the puberty’ – the Hadeeth’’.[226]

باب 39 أن العبد هل يملك شيئا

CHAPTER 39 – CAN THE SLAVE OWN ANYTHING

الآيات النحل‏ ضَرَبَ اللَّهُ مَثَلًا عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى‏ شَيْ‏ءٍ وَ مَنْ رَزَقْناهُ مِنَّا رِزْقاً حَسَناً فَهُوَ يُنْفِقُ مِنْهُ سِرًّا وَ جَهْراً هَلْ يَسْتَوُونَ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ.

(Surah) Al Nahl: Allah Strikes an example of an owned slave, not being able upon anything; and one We Graced from Us a goodly sustenance, so he spends from it secretly and openly, are they equal? The Praise is for Allah! But, most of them do not know [16:75].[227]

باب 40 الإجارة و القبالة و أحكامهما

CHAPTER 40 – LEASING, CONTRACT HIRE AND THEIR RULINGS

1- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي‏ أَنَّ النَّبِيَّ ص نَهَى أَنْ يُسْتَعْمَلَ أَجِيرٌ حَتَّى يَعْلَمَ مَا أُجْرَتُهُ‏.

(The book) ‘Al Amaali’ of Al Sadouq –

‘In a Hadeeth of the Syrian, ‘The Prophet^-saww prohibited utilising an employee until he known what his wages would be’’.[228]

2- وَ قَالَ ص‏ مَنْ ظَلَمَ أَجِيراً أَجْرَهُ أَحْبَطَ اللَّهُ عَمَلَهُ وَ حَرَّمَ عَلَيْهِ رِيحَ الْجَنَّةِ وَ إِنَّ رِيحَهَا لَتُوجَدُ مِنْ مَسِيرَةِ خَمْسِمِائَةِ عَامٍ‏.

And he^-saww said: ‘One who is unjust to an employee of his wages, Allah^-azwj will Nullify his deeds and Prohibited upon him the aroma of Paradise, although its aroma can be felt from a travel distance of five hundred years!’’[229]

3- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ غَافِرُ كُلِّ ذَنْبٍ إِلَّا مَنْ أَحْدَثَ دِيناً أَوِ اغْتَصَبَ أَجِيراً أَجْرَهُ أَوْ رجل [رَجُلًا] بَاعَ حُرّاً.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws – by the three chains from Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj is a Forgiver of every sin except one who innovates a religion or usurps wages of his employee, or a man sells a free man’’.[230]

4- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُمَا سُئِلَا مَا الْعِلَّةُ الَّتِي مِنْ أَجْلِهَا لَا يَجُوزُ أَنْ تُؤَاجِرَ الْأَرْضَ بِالطَّعَامِ وَ يُؤَاجِرُهَا [تُؤَاجِرُهَا] بِالذَّهَبِ وَ الْفِضَّةِ

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Marrar, from Yunus, from someone else,

From Abu Ja’far^-asws and Abu Abdullah^-asws, they^-asws were asked, ‘What is the reason due to which it is not allowed to lease land for food (as payment), but it is allowed to lease it for gold and silver (as payment)?’

قَالَ الْعِلَّةُ فِي ذَلِكَ أَنَّ الَّذِي يَخْرُجُ مِنْهَا حِنْطَةٌ وَ شَعِيرٌ وَ لَا يَجُوزُ إِجَارَةُ حِنْطَةٍ بِحِنْطَةٍ وَ لَا شَعِيرٍ بِشَعِيرٍ.

They^-asws said: ‘The reason is that what comes out of the land is wheat and barley, and it is not allowed to lease wheat for wheat, nor barley for barley’’.[231]

5- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَسْتَأْجِرِ الْأَرْضَ بِالتَّمْرِ وَ لَا بِالْحِنْطَةِ وَ لَا بِالشَّعِيرِ وَ لَا بِالْأَرْبِعَاءِ وَ لَا بِالنِّطَافِ

(The book) ‘Ma’any Al Akhbaar’ – My father, from Muhammad Al Attar, from Muhammad Bin Ali Bin Mahboub, from Ali Bin Al Sindy, from Safwan, from Is’haq Bin Ammar,

‘From Abu Abdullah^-asws having said: ‘Neither lease the land for the dates (as payment), nor wheat, nor barley, nor ‘Al-Arbia’, nor ‘Al-Nitaf’.

قُلْتُ مَا الْأَرْبِعَاءُ

I said, ‘What is ‘Al-Arbia’?’

قَالَ الشِّرْبُ وَ النِّطَافُ فَضْلُ الْمَاءِ وَ لَكِنْ يقبلها [تَقَبَّلْهَا] بِالذَّهَبِ وَ الْفِضَّةِ وَ النِّصْفِ وَ الثُّلُثِ وَ الرُّبُعِ‏.

He^-asws said: ‘The drink, and ‘Al-Nitaf’ is the excess water. But accept it for the gold and the silver, and the half, and the third, and the quarter (of the yield).[232]

6- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع‏ أَنَّ عَلِيّاً ع كَانَ لَا يُضَمِّنُ صَاحِبَ الْحَمَّامِ وَ يَقُولُ إِنَّمَا يَأْخُذُ أَجْراً عَلَى الدُّخُولِ إِلَى الْحَمَّامِ‏.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Ali^-asws had not held owner of the bathhouse liable, and he^-asws said: ‘But rather he takes recompense (entrance fee) upon the entering into the bathhouse’’.[233]

7- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ بَيْتاً بِعَشَرَةِ دَرَاهِمَ فَأَتَاهُ الْخَيَّاطُ أَوْ غَيْرُ ذَلِكَ فَقَالَ أَعْمَلُ فِيهِ وَ الْأَجْرُ بَيْنِي وَ بَيْنَكَ وَ مَا رَبِحْتُ فَلِي وَ لَكَ فَرَبِحَ أَكْثَرَ مِنْ أَجْرِ الْبَيْتِ أَ يَحِلُّ ذَلِكَ قَالَ نَعَمْ لَا بَأْسَ‏.

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about a man who leases a house for ten Dirhams. Then a tailor or someone else came to him and says, ‘I will work in it, and the wage will be between you and me, and whatever profit I make is for both you and me’. Then he made a profit greater than the rent of the house. Is that Permissible?’ He^-asws said: ‘Yes, there is no problem’’.[234]

8- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِرَجُلٍ عَلِّمْنِي عَمَلَكَ وَ أُعْطِيَكَ سِتَّةَ دَرَاهِمَ وَ شَارِكْنِي قَالَ إِذَا رَضِيَ فَلَا بَأْسَ‏.

He said, ‘And I asked him^-asws about a man who says to a man, ‘Teach me your work and I will give you six Dirhams, and make me a partner’. He^-asws said: ‘When he agrees, there is no problem.[235]

9- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ دَاراً سَنَتَيْنِ مُسَمَّاتَيْنِ عَلَى أَنَّ عَلَيْهِ بَعْدَ ذَاكَ تَطْيِينَهَا وَ إِصْلَاحَ أَبْوَابِهَا أَ يَحِلُّ ذَلِكَ قَالَ لَا بَأْسَ‏.

He said, ‘And I asked him^-asws about a man who leases a house for two specified years based upon that, afterward it would be upon him to make it good and repair its door. ‘Is that Permissible?’ He^-asws said: ‘There is no problem’’.[236]

10- ب، قرب الإسناد ابْنُ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: مَا أُخِذَ بِالسَّيْفِ فَذَلِكَ إِلَى الْإِمَامِ يُقَبِّلُهُ بِالَّذِي يَرَى كَمَا صَنَعَ رَسُولُ اللَّهِ ص بِخَيْبَرَ قَبَّلَ أَرْضَهَا وَ نَخْلَهَا وَ النَّاسُ يَقُولُونَ لَا يَصْلُحُ قَبَالَةُ الْأَرْضِ وَ النَّخْلِ إِذَا كَانَ الْبَيَاضُ أَكْثَرَ مِنَ السَّوَادِ وَ قَدْ قَبَّلَ رَسُولُ اللَّهِ ص خَيْبَرَ وَ عَلَيْهِمْ فِي حِصَّتِهِمُ الْعُشْرُ وَ نِصْفُ الْعُشْرِ.

(The book) ‘Qurb Al Isnaad’ – Ibn Abu Al Khattab, from Al Bazanty,

‘From Al-Reza^-asws having said: ‘What is taken by the sword belongs to the Imam^-asws. He^-asws he may lease it out as he sees fit, just as Rasool-Allah^-saww had done with Khaybar. He^-saww leased out its land and palm trees, while people say that it is not valid to lease out land and palm trees if the uncultivated area is more than the cultivated. Yet Rasool-Allah^-saww leased out Khaybar, and those working on it were required to pay one-tenth or half of one-tenth from their share.[237]

11- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ غَافِرُ كُلِّ ذَنْبٍ إِلَّا مَا جَحَدَ مَهْراً أَوِ اغْتَصَبَ أَجِيراً أَجْرَهُ أَوْ بَاعَ رَجُلًا حُرّاً.

(The book) ‘Saheefa Al-Reza^-asws’, may the greeting be upon him^-asws, from Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj is a Forgiver of every sin except one who rejects dowry, or usurps an employee of his wages, or a man sells a free man’’.[238]

12- سر، السرائر مُوسَى بْنُ بَكْرٍ عَنِ الْعَبْدِ الصَّالِحِ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ مَلَّاحاً وَ حَمَّلَهُ طَعَاماً فِي سَفِينَتِهِ وَ اشْتَرَطَ عَلَيْهِ إِنْ نَقَصَ فَعَلَيْهِ قَالَ إِنْ نَقَصَ فَعَلَيْهِ-

(The book) ‘Al Saraair’ – Musa Bin Bakr,

‘From Al-Abd Al-Salih (Al-Kazim^-asws), he (the narrator) said, ‘I asked him^-asws about a man who hires a boatman and loads food items in his ship, and stipulates a condition upon him that if there is a loss, it would be upon him. He^-asws said: ‘The loss is upon him’.

قُلْتُ فَرُبَّمَا زَادَ

I said, ‘Sometimes there is an increase.

قَالَ يَدَّعِي هُوَ أَنَّهُ زَادَ فِيهِ

He^-asws said: ‘Did he (the boatman) claim that he had added in it?’

قُلْتُ لَا

I said, ‘No’.

قَالَ هُوَ لَكَ‏.

He^-asws said: ‘It is for you’’.[239]

13- سر، السرائر فِي جَامِعِ الْبَزَنْطِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ أَنَّهُ كَانَ يُضَمِّنُ الصَّبَّاغَ وَ الْقَصَّارَ وَ الصَّائِغَ احْتِيَاطاً عَلَى أَمْتِعَةِ النَّاسِ وَ كَانَ لَا يُضَمِّنُ مِنَ الْغَرَقِ وَ الْحَرَقِ وَ الشَّيْ‏ءِ الْغَالِبِ‏.

(The book) ‘Al Saraair’ – In ‘Jamie’ of Al Bazanty,

‘From Amir Al-Momineen^-asws, he^-asws used to hold the dyer, and the washer, and the goldsmith liable as a precaution, upon belongings of the people, and he^-asws did not hold liable from the drowning, and the burning, and the prevailing thing (calamity).[240]

14- قب، المناقب لابن شهرآشوب النِّهَايَةُ رَوَى الْمَحَامِلِيُّ عَنِ الرِّفَاعِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ قَبَّلَ رَجُلًا يَحْفِرُ لَهُ بِئْراً عَشْرَ قَامَاتٍ بِعَشَرَةِ دَرَاهِمَ فَحَفَرَ لَهُ قَامَةً ثُمَّ عَجَزَ قَالَ تُقَسَّمُ عَشَرَةٌ عَلَى خَمْسَةٍ وَ خَمْسِينَ جُزْءاً فَمَا أَصَابَ وَاحِداً فَهُوَ لِلْقَامَةِ الْأُولَى وَ الِاثْنَيْنِ لِلِاثْنَيْنِ وَ الثَّلَاثَةَ لِلثَّلَاثَةِ وَ عَلَى هَذَا الْحِسَابُ إِلَى عَشَرَةٍ.

(The books) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Nihaya’ – It is reported by Al Mahamily, from Al Rafaie who said,

‘I asked Abu Abdullah^-asws about a man who contracted a man to dig a well for him of ten statures (depth) for ten Dirhams. He dug a stature (depth) for him, then he was unable. He^-asws said: ‘The ten (Dirhams) would be divided into fifty-five segments. Whatever one stature is achieved, it is for the first stature (dug), and the two for the two, and the three for the three, and upon this would be the calculation up to the ten’’.[241]

15- مكا، مكارم الأخلاق مِنْ كِتَابِ الْمَحَاسِنِ عَنِ الصَّادِقِ ع قَالَ: أَقْذَرُ الذُّنُوبِ ثَلَاثَةٌ قَتْلُ الْبَهِيمَةِ وَ حَبْسُ مَهْرِ الْمَرْأَةِ وَ مَنْعُ الْأَجِيرِ أَجْرَهُ‏.

(The book) ‘Makarim Al Akhlaq’ from the book ‘Al Mahasin’,

‘From Al-Sadiq^-asws having said: ‘Filthiest of the sins are three – killing the animal (unnecessarily), and withholding dowry of the wife, and preventing the employee from receiving his wages’.[242]

16- ين، كتاب حسين بن سعيد و النوادر ابْنُ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَسْتَأْجِرُ أَرْضاً فَيُؤَاجِرُهَا بِأَكْثَرَ مِنْ ذَلِكَ قَالَ لَيْسَ بِهِ بَأْسٌ إِنَّ الْأَرْضَ لَيْسَتْ بِمَنْزِلَةِ الْبَيْتِ وَ الْأَجِيرِ إِنَّ الْبَيْتَ وَ الْأَجِيرَ حَرَامٌ‏.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ of Ibn Muskan, from Al Halby who said,

‘I asked him^-asws about the man who leases land and leases it out for more than that. He^-asws said: ‘There isn’t any problem with it. The land isn’t at the status of the house and the employee. (Doing this for) the house and the employee is unlawful’’.[243]

17- وَ مَنِ اسْتَأْجَرَ أَرْضاً بِأَلْفٍ وَ آجَرَ بَعْضَهَا بِمِائَتَيْنِ ثُمَّ قَالَ لَهُ صَاحِبُ الْأَرْضِ الَّذِي آجَرَهَا إِنِّي أَدْخُلُ مَعَكَ فِيهَا بِالَّذِي اسْتَأْجَرْتَ مِنِّي فَنَفَقَا جَمِيعاً فَمَا كَانَ مِنْ فَضْلٍ فَهُوَ بَيْنَهُمْ كَانَ ذَلِكَ جَائِزاً.

And whoever leases land for a thousand, then leases out part of it for two hundred, and the owner of the land who had rented it out says to him: ‘I will enter with you into it for the same amount for which you rented it from me’, and then both of them spend jointly on it whatever profit results will be shared between them, that is allowed’.[244]

18- وَ عَنْ رَجُلٍ اسْتَأْجَرَ أَرْضاً بِمِائَةِ دِينَارٍ فَآجَرَ بَعْضَهَا بِتِسْعٍ وَ تِسْعِينَ دِينَاراً وَ عَمِلَ فِي الْبَاقِي قَالَ لَا بَأْسَ وَ الْمُزَارَعَةُ عَلَى النِّصْفِ جَائِزَةٌ قَدْ زَارَعَ رَسُولُ اللَّهِ ص عَلَى أَنَّ عَلَيْهِمُ الْمَئُونَةَ.

And about a man who leases land for one hundred Dinars, then leased out part of it for ninety-nine dinars and worked on the rest himself, he^-asws said: ‘No problem, and sharecropping on the basis of half is allowed. Rasool-Allah^-saww had engaged in sharecropping on the condition that the workers bear the expenses’.[245]

19- أَبُو عَبْدِ اللَّهِ ع‏ سُئِلَ عَنِ الْقَرْيَةِ فِي أَيْدِي أَهْلِ الذِّمَّةِ لَا يُدْرَى أَ هِيَ لَهُمْ أَمْ لَا سَأَلُوا رَجُلًا مِنَ الْمُسْلِمِينَ قَبْضَهَا مِنْ أَيْدِيهِمْ وَ أَدَّى خَرَاجَهَا فَمَا فَضَلَ فَهُوَ لَهُ قَالَ ذَلِكَ جَائِزٌ.

Abu Abdullah^-asws was asked about the town in the hands (control) of the people under the responsibility (Zimmi). It is unknown whether it is theirs or not. They asked a man from the Muslims to take possession of it from their hands and pay its tax. Whatever is extra, it would be for him. He^-asws said: ‘That is allowed’’.[246]

20- وَ سُئِلَ عَنِ الْعُلُوجِ إِذَا كَانُوا فِي قَرْيَةٍ وَ عَلَيْهِمْ خَرَاجُ الرُّءُوسِ يُؤْخَذُ مِنْهُمُ الْمِائَةُ وَ دُونَ ذَلِكَ وَ أَكْثَرُ فَكَيْفَ أُعَامِلُهُمْ

And he^-asws was asked about the Non-Muslims when they are in a town and are subject to tax, from whom amounts are taken, sometimes a hundred, sometimes less than that or more. How should I deal with them?’

قَالَ اصْنَعْ بِهِمْ مِنْ صَالِحِ مَا تَصْنَعُ بِأَهْلِ الْبَلَدِ فَإِنَّهُ لَيْسَ لَهُمْ ذِمَّةٌ.

He^-asws said: ‘Treat them in the best way you treat the people of the city, for there isn’t any responsibility (covenant) for them’’.[247]

21- وَ سُئِلَ عَنْ رَجُلٍ تَرَكَ أَيْتَاماً وَ لَهُمْ ضَيْعَةٌ يَبِيعُونَ عَصِيرَهَا لِمَنْ يَجْعَلُهُ خَمْراً وَ يُؤَاجِرُ أَرْضَهَا بِالطَّعَامِ قَالَ أَمَّا بَيْعُ الْعَصِيرِ مِمَّنْ يَجْعَلُهُ خَمْراً فَلَا بَأْسَ وَ أَمَّا إِجَارَةُ الْأَرْضِ بِالطَّعَامِ فَلَا يَجُوزُ وَ لَا يُؤْخَذُ مِنْهَا شيئا [شَيْ‏ءٌ] إِلَّا أَنْ يُؤَاجَرَ بِالنِّصْفِ وَ الثُّلُثِ‏.

He^-asws was asked about a man who left behind orphans, and they had an estate from which they sold grape juice to those who would turn it into wine, and they leased the land for food. He said: ‘As for selling the juice to someone who will make it into wine, there is no problem. But as for leasing the land for food, that is not permissible, and nothing may be taken from it unless it is leased for a half or a third (of the yield)’’.[248]

22- قَالَ: لَا يُؤَاجِرُ الْأَرْضَ بِالْحِنْطَةِ وَ الشَّعِيرِ وَ الْأَرْبِعَاءِ وَ هُوَ الشِّرْبُ وَ لَا بِالنِّطَافِ وَ هُوَ فَضَلَاتُ الْمِيَاهِ وَ لَكِنْ بِالذَّهَبِ وَ الْفِضَّةِ وَ إِذَا اسْتَأْجَرَهَا بِالذَّهَبِ وَ الْفِضَّةِ فَلَا يُؤَاجِرْهَا بِأَكْثَرَ لِأَنَّ الذَّهَبَ وَ الْفِضَّةَ مَضْمُونٌ وَ هَذَا لَيْسَ بِمَضْمُونٍ وَ هُوَ مِمَّا أَخْرَجَتِ الْأَرْضُ‏.

He^-asws said: ‘One must not lease land for wheat, barley, or ‘Al Alrbia’ (share of water), and ‘Al-Nitaf’ (excess water). But it may be leased for gold and silver (as payment). And if he leases it out for gold and silver, he must not then lease it for more than that, because gold and silver are guaranteed, whereas this, from what the land produces is not guaranteed’’.[249]

23- وَ إِنِ اسْتَبَانَ لَكَ ثَمَرَةُ الْأَرْضِ سَنَةً أَوْ أَكْثَرَ صَلَحَ إِجَارَتُهَا وَ إِلَّا لَمْ يَصْلُحْ ذَلِكَ‏.

If fruits of the land are clear for you, for a year or more, it is correct to lease it out, or else that is not correct’’.[250]

24- وَ إِنْ تَقَبَّلَ الرَّجُلُ أَرْضاً عَلَى أَنْ يَعْمُرَهَا وَ يَرُدَّهَا عَامِرَةً بَعْدَ سِنِينَ مَعْلُومَةٍ عَلَى أَنَّ لَهُ مَا أَكَلَ مِنْهَا فَلَا بَأْسَ‏.

And if a man accepts land on the condition that he will cultivate it and return it developed after a known number of years, with the agreement that he may benefit from what he consumes from it, there is no problem.[251]

25- وَ سُئِلَ عَنِ الْمُتَقَبِّلِ أَرْضاً وَ قَرْيَةً عُلُوجاً بِمَالٍ مَعْلُومٍ قَالَ أَكْرَهُ أَنْ يُسَمِّي الْعُلُوجَ فَإِنْ لَمْ يُسَمِّ عُلُوجاً فَلَا بَأْسَ بِهِ.

And he^-asws was asked about someone who accepts land and a village inhabited by non-Muslims for a specified sum of money. He said: ‘I^-asws dislike that the non-Muslims be specified. But if non-Muslims are not named, then there is no problem with it’’.[252]

26- وَ لَيْسَ لِلرَّجُلِ أَنْ يَتَنَاوَلَ مِنْ ثَمَرِ بُسْتَانٍ أَوْ أَرْضٍ إِلَّا بِإِذْنِ صَاحِبِهِ إِلَّا أَنْ يَكُونَ مُضْطَرّاً قُلْتُ فَإِنَّهُ يَكُونُ فِي الْبُسْتَانِ الْأَجِيرُ وَ الْمَمْلُوكُ

And it isn’t for the man that he takes from fruits of an orchard or land except by the permission of its owner, except if he happens to be desperate. I said, ‘Supposing there happen to be in the orchard, the employees and the slaves?’

قَالَ لَيْسَ لَهُ أَنْ يَتَنَاوَلَهُ إِلَّا بِإِذْنِ صَاحِبِهِ‏.

He^-asws said: ‘It isn’t for him to take it except by permission of its owner’’.[253]

27- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ خَلَفٍ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ ظُلْمُ الْأَجِيرِ أَجْرَهُ مِنَ الْكَبَائِرِ.

(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Haroun Bin Musa, from Muhammad Bin Musa, from Muhammad Bin Ali Bi Khalaf, from Musa Bin Ibrahim,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Being unjust to an employee of his wages is from the major sins.[254]

باب 41 المزارعة و المساقاة

CHAPTER 41 – SHARE CROPPING AND IRRIGATION PARTNERSHIPS

1- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنِ الْحَسَنِ بْنِ الْقَاسِمِ عَنْ بَشِيرِ بْنِ إِبْرَاهِيمَ بْنِ شَيْبَانَ عَنْ سُلَيْمَانَ [بْنِ‏] بِلَالٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع‏ أَنَّ رَسُولَ اللَّهِ ص دَفَعَ خَيْبَرَ إِلَى أَهْلِهَا بِالشَّطْرِ فَلَمَّا كَانَ عِنْدَ الصِّرَامِ بَعَثَ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ فَخَرَصَهَا عَلَيْهِمْ ثُمَّ قَالَ إِنْ شِئْتُمْ أَخَذْتُمْ بِخِرْصِنَا وَ إِنْ شِئْنَا أَخَذْنَا وَ احْتَسَبْنَا لَكُمْ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Uqdah, from Al-Hassan Bin Al Qasim, from Bashir Bin Ibrahim Bin Shayban, from Suleyman Bin Bilal,

‘From Al-Reza^-asws of his^-asws forefathers^-asws: ‘Rasool-Allah^-saww handed Khyber back to its people with the condition. Whenever it would be harvest (time), he^-saww sent Abdullah Bin Rawaha who would estimate upon them. The he^-saww said, ‘If you like you can take with our estimate, and if we like, we shall take (from your estimate) and our calculating is for you’.

فَقَالُوا هَذَا الْحَقُّ بِهَذَا قَامَتِ السَّمَاوَاتُ وَ الْأَرْضُ‏.

They said, ‘This is the truth. This is by which the skies and earth stand!’’[255]

2- مع، معاني الأخبار مُحَمَّدُ بْنُ هَارُونَ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عُبَيْدٍ رَفَعَهُ إِلَى النَّبِيِّ ص‏ أَنَّهُ نَهَى عَنِ الْمُخَابَرَةِ وَ هِيَ الْمُزَارَعَةُ بِالنِّصْفِ وَ الثُّلُثِ وَ الرُّبُعِ وَ أَقَلَّ مِنْ ذَلِكَ وَ أَكْثَرَ وَ هُوَ الْخَبَرُ أَيْضاً

(The book) ‘Ma’any Al Akhbar’ – Muhammad Bin Haroun,  from Ali Bin Abdul Aziz,

‘From Abu Ubeyd raising it to the Prophet^-saww, he^-saww prohibited Al-Mukhaba, and it is the sharecropping based on the half, and the third, and the fourth, or less than that or more. It is also called Al-Khabar.

وَ كَانَ أَبُو عُبَيْدَةَ يَقُولُ لِهَذَا سُمِّيَ الْأَكَّارُ الْخَبِيرَ لِأَنَّهُ يُخْبِرُ الْأَرْضَ وَ الْمُخَابَرَةُ الْمُؤَاكَرَةُ وَ الْخِبْرَةُ الْفِعْلُ وَ الْخَبِيرُ الرَّجُلُ وَ لِهَذَا سُمِّيَ الْأَكَّارُ لِأَنَّهُ يُؤَاكِرُ الْأَرْضَ أَيْ يَشُقُّهَا.

And Abu Ubaydah used to say, ‘For this reason, the farmer (Al-Akkār) is called Al-Khabīr because he works the land. Al-Mukhabara is Al-Muakkara (a form of sharecropping). Al-Khabira refers to the action, and Al-Khabir is the person. The farmer is called so because he works (Yuakkar) the land, meaning he breaks or tills it’’.[256]

3- سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ لِابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُزَارِعُ بِبَذْرِهِ مِائَةَ جَرِيبٍ مِنَ الطَّعَامِ أَوْ غَيْرِهِ مِمَّا يُزَارِعُ ثُمَّ يَأْتِيهِ رَجُلٌ فَيَقُولُ لَهُ خُذْ مِنِّي نِصْفَ بَذْرِكَ وَ نِصْفَ نَفَقَتِكَ فِي هَذِهِ الْأَرْضِ وَ أُشَارِكَكَ قَالَ لَا بَأْسَ بِذَلِكَ‏.

(The book) ‘Al Saraair’, from the book ‘Al Masheykha’ of Ibn Mahboub, from Abu Ayoub, from Sama’at who said,

‘I asked Abu Abdullah^-asws about the man who engages in sharecropping with his own seed on a hundred ‘Jaribs’ of grain or other crops typically cultivated, then another man comes to him and says, ‘Take from me half the seed and half the expenses for this land, and I will be a partner with you’. He^-asws said: ‘There is no problem with that’’.[257]

4- ين، كتاب حسين بن سعيد و النوادر ابْنُ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ حَدَّثَنِي أَبِي أَنَّ أَبَاهُ حَدَّثَهُ‏ أَنَّ رَسُولَ اللَّهِ ص أَعْطَى خَيْبَرَ بِالنِّصْفِ أَرْضَهَا وَ نَخْلَهَا فَلَمَّا أَدْرَكَتْ بَعَثَ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ فَقَوَّمَ عَلَيْهِمْ قِيمَةً فَقَالَ إِمَّا أَنْ تَأْخُذُوهُ وَ تُعْطُونِي نِصْفَ الثَّمَنِ وَ إِمَّا آخُذُهُ وَ أُعْطِيكُمْ نِصْفَ الثَّمَنِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ of Ibn Muskan, from Muhammad Al Halby,

‘From Abu Abdullah^-asws having said: ‘My^-asws father^-asws narrator to me^-asws that his^-asws father^-asws had narrated to him^-asws that Rasool-Allah^-saww gave Khyber for half of its land and its palm trees. When they matured, he^-saww sent Abdullah Bin Rawaha. He evaluated a price upon them. He^-saww said: ‘Either you take it and give me half the price, or I take it and give you half the price!’

فَقَالُوا بِهَذَا قَامَتِ السَّمَاوَاتُ وَ الْأَرْضُ.

They said, ‘With this stand the skies and the earth!’’[258]

5- ابْنُ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ شِرَى أَرْضِ الْيَهُودِ وَ النَّصَارَى قَالَ لَا بَأْسَ قَدْ ظَهَرَ رَسُولُ اللَّهِ ص عَلَى أَهْلِ خَيْبَرَ فَحَارَثَهُمْ عَلَى أَنْ يَتْرُكَ الْأَرْضَ فِي أَيْدِيهِمْ يَعْمُرُونَهَا وَ مَا بِهَا بَأْسٌ إِنِ اشْتُرِيَتْ وَ أَيُّ قَوْمٍ أَحْيَوْا مِنْهَا فَهُمْ أَحَقُّ بِهِ وَ هُوَ لَهُمْ‏.

Ibn Muslim said, ‘I asked Abu Ja’far^-asws about buying land of the Jews and the Christians. He^-asws said: ‘There is no problem. Rasool-Allah^-saww had prevailed upon the people of Khyber by allowing them to keep the land in their hands to cultivate it, and there was no harm in that if it was purchased, and any people who revive (farm) part of it are most entitled to it, and it would be for them’’.[259]

6- قَالَ: وَ كَانَ عَلِيٌّ ع يَكْتُبُ إِلَى عُمَّالِهِ لَا تُسَخِّرُوا الْمُسْلِمِينَ فَتُذِلُّوهُمْ وَ مَنْ سَأَلَكُمْ غَيْرَ الْفَرِيضَةِ فَقَدِ اعْتَدَى

He^-asws said, ‘And Ali^-asws wrote to his^-asws workers: ‘Do not subjugate (force) the Muslims into labour, thereby humiliating them. Whoever asks you for anything beyond what is obligatory has transgressed.

وَ يُوصِي بِالْأَكَّارِينَ وَ هُمُ الْفَلَّاحُونَ‏.

And he^-asws would advise regarding the farmers, who are the cultivators of the land.[260]

7- وَ لَا يَصْلُحُ أَنْ يُقَبَّلَ أَرْضٌ بِثَمَرٍ مُسَمًّى وَ لَكِنْ بِالنِّصْفِ وَ الثُّلُثِ وَ الرُّبُعِ وَ الْخُمُسِ لَا بَأْسَ بِهِ‏.

And it is not correct to lease land for a specified amount of produce, but for the half, and the third, and the quarter, and the fifth, there is no problem with it.[261]

8- وَ سُئِلَ عَنْ مُزَارَعَةِ الْمُسْلِمِ الْمُشْرِكَ يَكُونُ مِنَ الْمُسْلِمِ الْبَذْرُ جَرِيبٌ مِنْ‏ طَعَامٍ أَوْ أَقَلُّ أَوْ أَكْثَرُ فَيَأْتِيهِ رَجُلٌ آخَرُ فَيَقُولُ خُذْ مِنِّي نِصْفَ الْبَذْرِ وَ نِصْفَ النَّفَقَةِ وَ أَشْرِكْنِي قَالَ لَا بَأْسَ

And he^-asws was asked about a Muslim engaging in sharecropping with a Polytheist, where the seeds belong to the Muslim, a Jarib of grain, or less or more, then another man comes to him and says, ‘Take from me half the seed and half the expenses, and make me your partner’. He^-asws said: ‘No problem’.

قُلْتُ الَّذِي زَرَعَهُ فِي الْأَرْضِ لَمْ يَشْتَرِهِ إِنَّمَا هُوَ شَيْ‏ءٌ كَانَ عِنْدَهُ

I said: ‘The seed he planted in the land was not purchased. It was something he already had!’

قَالَ يُقَوِّمُهُ قِيمَةً كَمَا يُبَاعُ يَوْمَئِذٍ ثُمَّ يَأْخُذُ نِصْفَ الْقِيمَةِ وَ نِصْفَ النَّفَقَةِ وَ يُشَارِكُهُ‏.

He^-asws said: ‘He should estimate its value as it would be sold on that day, then take half of the value and half of the expenses, and they can share as partners.[262]

9- وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ السَّرْبُ فِي شِرْكَةٍ أَ يَحِلُّ لَهُ بَيْعُهُ

And I asked him^-asws about the man who owns a water channel in partnership, is it Permissible for him to sell his share?’

قَالَ لَهُ بَيْعُهُ بِوَرِقٍ أَوْ بِشَعِيرٍ أَوْ بِحِنْطَةٍ أَوْ بِمَا شَاءَ.

He^-asws said: ‘He may sell it for silver, or for barley, or for wheat, or for whatever he likes to’.[263]

10- وَ قَالَ فِي رَجُلٍ زَرَعَ أَرْضَ غَيْرِهِ فَقَالَ ثُلُثٌ لِلْأَرْضِ وَ ثُلُثٌ لِلْبَقَرِ وَ ثُلُثٌ لِلْبَذْرِ

And he^-asws said regarding a man who cultivated someone else’s land. He said: ‘One third is for the land, one third for the oxen, and one third for the seeds!’

قَالَ لَا يُسَمِّي بَذْراً وَ لَا بَقَراً وَ لَكِنْ يَقُولُ ازْرَعْ فِيهَا كَذَا إِنْ شِئْتَ نِصْفاً أَوْ ثُلُثاً

He^-asws said: ‘He should not specify seed or oxen, but rather say, ‘Cultivate it for such and such a share, if you wish, half or a third’.

وَ قَالَ الْمُزَارَعَةُ عَلَى النِّصْفِ جَائِزَةٌ قَدْ زَارَعَ رَسُولُ اللَّهِ ص عَلَى أَنَّ عَلَيْهِمُ الْمَئُونَةَ.

And he^-asws said: ‘Share-cropping on the basis of half is permissible. Rasool-Allah^-saww engaged in share-cropping on the condition that the expenses would be upon them.[264]

11- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ تَعَالَى غَافِرُ كُلِّ ذَنْبٍ إِلَّا رَجُلًا اغْتَصَبَ أَجِيراً أَجْرَهُ أَوْ مَهْرَ امْرَأَةٍ.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj the Exalted is a Forgiver of sins except a man who usurps an employee of his wages, or dowry of a woman.[265]

باب 42 الوديعة

CHAPTER 42 – THE DEPOSIT

1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ كَانَتْ عِنْدَهُ وَدِيعَةٌ لِرَجُلٍ فَاحْتَاجَ إِلَيْهَا هَلْ يَصْلُحُ لَهُ أَنْ يَأْخُذَ مِنْهَا وَ هُوَ مُجْمِعٌ أَنْ يَرُدَّهَا بِغَيْرِ إِذْنِ صَاحِبِهَا

(The book) ‘Qurb Al-Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws a man who had a deposit with him for a man. He was needy to it, ‘Is it correct for him to take from it, and he is resolved upon returning it, without permission of its owner?’

قَالَ إِذَا كَانَ عِنْدَهُ فَلَا بَأْسَ أَنْ يَأْخُذَ وَ يَرُدَّهُ‏.

He^-asws said: ‘When it was in his possession, there is no problem with him taking and returning it’’.[266]

2 سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِ‏ مِثْلَهُ‏.

(The book) ‘Al Saraair’, from ‘Jamie’ of Al Bazanty – similar to it.[267]

قال محمد بن إدريس لا يلتفت إلى هذا الحديث لأنه ورد في نوادر الأخبار و الدليل بخلافه و هو الإجماع منعقد على تحريم التصرف في الوديعة بغير إذن ملّاكها فلا نرجع عما يقتضيه العلم إلى ما يقتضيه الظّنّ‏.

Muhammad Bin Idrees said, ‘This narration is not to be considered, because it appears among rare reports, and the evidence is contrary to it. There is a consensus established on the prohibition of disposing of a deposit without the owner’s permission. Therefore, we do not abandon what is required by certainty for what is based on conjecture.

3- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا تَخُنْ مَنْ خَانَكَ فَتَكُونَ مِثْلَهُ‏.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Do not betray the one who betrays you for you will become similar to him!’’[268]

4- كِتَابُ زَيْدٍ النَّرْسِيِّ، قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ع يَقُولُ قَالَ أَبِي جَعْفَرٌ يَا بُنَيَّ إِنَّ مَنِ ائْتَمَنَ شَارِبَ خَمْرٍ عَلَى أَمَانَةٍ فَلَمْ يُؤَدِّهَا إِلَيْهِ لَمْ يَكُنْ لَهُ عَلَى اللَّهِ ضَمَانٌ وَ لَا أَجْرٌ وَ لَا خَلَفٌ ثُمَّ إِنْ ذَهَبَ لِيَدْعُوَ اللَّهَ لَمْ يَسْتَجِبِ اللَّهُ دُعَاءَهُ‏.

The book of Zayd Al Narsi who said,

‘I heard Abu Al-Hassan Musa^-asws saying: ‘Abu Ja’far^-asws said: ‘O my^-asws son^-asws! One who entrusts a drinker of wine upon an entrustment, and he does not return it to him, there would not be any guarantee of Allah^-azwj for him, nor any Reward, nor replacement, then if he goes to supplicate to Allah^-azwj, Allah^-azwj will not Answer his supplication.[269]

باب 43 العاريّة

CHAPTER 43 – THE LENDING OF ITEMS (WITHOUT COMPENSATION)

1- ل، الخصال قَالَ أَبُو عَبْدِ اللَّهِ ع‏ جَرَتْ فِي صَفْوَانَ بْنِ أُمَيَّةَ الْجُمَحِيِّ ثَلَاثٌ مِنَ السُّنَنِ اسْتَعَارَ مِنْهُ رَسُولُ اللَّهِ ص سَبْعِينَ دِرْعاً حُطَمِيَّةً فَقَالَ أَ غَصْباً يَا مُحَمَّدُ

(The book) ‘Al Khisaal’ –

‘Abu Abdullah^-asws said: ‘Three of the Sunnahs flowed in Safwan Bin Umayya Al-Jumhy. Rasool-Allah^-saww borrowed from him seventy broken armours. He said, ‘Are these being usurped, O Muhammad^-saww!?’

قَالَ بَلْ عَارِيَّةً مُؤَدَّاةً

He^-saww said: ‘But these are returnable loans.

فَقَالَ يَا رَسُولَ اللَّهِ ص اقْبَلْ هِجْرَتِي

He said, ‘O Rasool-Allah^-saww! Accept my emigration!’

فَقَالَ النَّبِيُّ ص لَا هِجْرَةَ بَعْدَ الْفَتْحِ

The Prophet^-saww said: ‘There is no emigration after the conquest (of Makkah)!’

وَ كَانَ رَاقِداً فِي مَسْجِدِ رَسُولِ اللَّهِ ص وَ تَحْتَ رَأْسِهِ رِدَاؤُهُ فَخَرَجَ يَبُولُ فَجَاءَهُ وَ قَدْ سُرِقَ رِدَاؤُهُ فَقَالَ مَنْ ذَهَبَ بِرِدَائِي وَ خَرَجَ فِي طَلَبِهِ فَوَجَدَ فِي يَدِ رَجُلٍ فَرَفَعَهُ إِلَى النَّبِيِّ ص

And he was lying down in Masjid of Rasool-Allah^-saww, and beneath his head was his cloak. He went out to urinate. He came back, and his cloak had been stolen. He said, ‘Who has gone with my cloak?’, and he went out in search of it. He found it in the hand of a man. He brought him to the Prophet^-saww.

فَقَالَ اقْطَعُوا يَدَهُ

He^-saww said, ‘Cut his hand!’

فَقَالَ أَ تُقْطَعُ يَدُهُ مِنْ أَجْلِ رِدَائِي يَا رَسُولَ اللَّهِ فَأَنَا أَهَبُهُ لَهُ

He said, ‘Will you^-saww cut his hand for the reason of my cloak, O Rasool-Allah^-saww? I hereby gift it to him!’

فَقَالَ أَ لَا كَانَ هَذَا قَبْلَ أَنْ تَأْتِيَنِي بِهِ فَقُطِعَتْ يَدُهُ‏.

He^-saww said: ‘Why did this not happen before you came to me^-saww with him?’ So, he^-saww cut his hand’’.[270]

2- ف، تحف العقول فِي خَبَرٍ طَوِيلٍ عَنِ الصَّادِقِ ع قَالَ: أَمَّا الْوُجُوهُ الْأَرْبَعَةُ الَّتِي يَلْزَمُهُ فِيهَا النَّفَقَةُ مِنْ وُجُوهِ اصْطِنَاعِ الْمَعْرُوفِ فَقَضَاءُ الدَّيْنِ وَ الْعَارِيَّةُ وَ الْقَرْضُ وَ إِقْرَاءُ الضَّيْفِ وَاجِبَاتٌ فِي السُّنَّةِ.

(The book) ‘Tuhaf Al Uqoul’ –

‘In a lengthy Hadeeth from Al-Sadiq^-asws having said: ‘As for the four aspects in which one is obligated to bear the expense as part of acts of kindness, these are – repaying a debt, returning a borrowed item, repaying a loan, and hosting a guest. These are obligatory in the Sunnah.[271]

باب 44 الكفالة و الضمان‏

CHAPTER 44 – THE SURETY AND THE GUARANTEE

1- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الْحَذَّاءِ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لِأَبِي الْعَبَّاسِ الْبَقْبَاقِ مَا مَنَعَكَ مِنَ الْحَجِّ

(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Al Washa, from Abu Al-Hassan Al Haza’a who said,

‘I heard Abu Abdullah^-asws saying to Abu Al-Abbas Al-Baqbaq, ‘What prevents you from the Hajj?’

قَالَ كَفَالَةٌ كَفَلْتُ بِهَا

He said, ‘A surety I have undertaken with’.

قَالَ مَا لَكَ وَ لِلْكَفَالاتِ أَ مَا عَلِمْتَ أَنَّ الْكَفَالَةَ هِيَ الَّتِي أَهْلَكَتِ الْقُرُونَ الْأُولَى‏.

He^-asws said: ‘What is it for you and the sureties? Don’t you know that the surety, it is what destroyed the previous generations?’’[272]

2- ضا، فقه الرضا عليه السلام رُوِيَ‏ إِذَا كَفَلَ الرَّجُلُ بِالرَّجُلِ حُبِسَ إِلَى أَنْ يَأْتِيَ صَاحِبُهُ‏.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – It is reported that when the man gives surety of the man, he is withheld until his companion comes’’.[273]

3- وَ رُوِيَ‏ لَيْسَ عَلَى الضَّامِنِ مِنْ غُرْمٍ الْغُرْمُ عَلَى مَنْ أَكَلَ الْمَالَ وَ إِنْ كَانَ لَكَ عَلَى رَجُلٍ مَالٌ وَ ضَمِنَهُ رَجُلٌ عِنْدَ مَوْتِهِ وَ قَبِلْتَ ضَمَانَهُ فَالْمَيِّتُ قَدْ بَرِئَ مِنْهُ وَ قَدْ لَزِمَ الضَّامِنَ رَدُّهُ عَلَيْكَ‏.

And it is reported that there is no liability on the guarantor. The liability is upon the one who consumed the wealth. And if you had money owed to you by a man, and another man guaranteed it at the time of his death, and you accepted his guarantee, then the deceased is absolved of it, and it becomes obligatory upon the guarantor to repay it to you.[274]

4- سر، السرائر مِنْ كِتَابِ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ ضَمِنَ عَنْ رَجُلٍ ضَمَاناً ثُمَّ صَالَحَ عَلَى بَعْضِ مَا ضَمِنَ عَنْهُ فَقَالَ لَيْسَ لَهُ إِلَّا الَّذِي صَالَحَ عَلَيْهِ‏.

(The book) ‘Al Saraair’ – From the book of Abdullah Bin Bukeyr who said,

‘I asked Abu Abdullah^-asws about a man who guaranteed on behalf of another, then settled for part of what he had guaranteed for him. He said: He is entitled only to what he settled for. He^-asws said: ‘It isn’t for him except that which he had settled upon.[275]

باب 15 الوكالة

CHAPTER 45 – THE AGENCY

كذا في نسخة الأصل، و بعده بياض لا يوجد فيه حديث: و مع ذلك فقد رقم للباب رقم

As it appears in the original copy, followed by a blank space with no hadith in it. Nonetheless, the chapter was still numbered as Chapter 45.

باب 46 الصلح‏

CHAPTER 46 – THE RECONCILIATION

1- الْهِدَايَةُ، وَ الصُّلْحُ جَائِزٌ بَيْنَ الْمُسْلِمِينَ إِلَّا صُلْحاً أَحَلَّ حَرَاماً أَوْ حَرَّمَ حَلَالًا.

(The book) ‘Al Hidaya’ –

‘And the reconciliation is allowed between the Muslims except a reconciliation to permit a Prohibition or to prohibit a Permissible.[276]

2- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الصُّلْحُ جَائِزٌ بَيْنَ الْمُسْلِمِينَ إِلَّا مَا حَرَّمَ حَلَالًا أَوْ حَلَّلَ حَرَاماً.

(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Al-Hassan Bin Hamza Al Alawy, from Ali Bin Muhammad Bin Abu Al Qasim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The reconciliation is allowed between the Muslims except what prohibits a Permissible or permits a Prohibition’’.[277]

باب 47 المضاربة

CHAPTER 47 – PROFIT-SHARING PARTNERSHIP

1 ب، قرب الإسناد ابْنُ رِئَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ لَا يَنْبَغِي لِلرَّجُلِ الْمُؤْمِنِ مِنْكُمْ أَنْ يُشَارِكَ الذِّمِّيَّ وَ لَا يُبْضِعَهُ بِضَاعَةً وَ لَا يُودِعَهُ وَدِيعَةً وَ لَا يُصَافِيَهُ الْمَوَدَّةَ.

(The book) ‘Qurb Al Isnaad’ – Ibn Riab who said,

‘I heard Abu Abdullah^-asws saying: ‘It is not befitting for the Momin from you to be a partner with a Zimmy, nor entrust him merchandise, nor deposit a deposit with him, nor form a cordial bond with him’.[278]

2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ قَالَ: إِنَّ الْعَبَّاسَ كَانَ ذَا مَالٍ كَثِيرٍ وَ كَانَ يُعْطِي مَالَهُ مُضَارَبَةً وَ يَشْتَرِطُ عَلَيْهِمْ أَنْ لَا يَنْزِلُوا بَطْنَ وَادٍ وَ لَا يَشْتَرُوا كَبِداً رَطْبَةً وَ أَنْ يُهَرِيقَ الْمَاءَ عَلَى الْمَاءِ فَإِنْ خَالَفَ عَنْ شَيْ‏ءٍ مِمَّا أَمَرْتُ فَهُوَ لَهُ ضَامِنٌ‏.

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said: ‘He^-asws said: ‘Al-Abbas was a man of great wealth, and he used to give his wealth for profit-sharing stipulating to his partners that they must not descend into the bottom of a valley, nor buy fresh liver, and that they must pour water over water. ‘If anyone violates anything from what I have instructed then he is liable for it!’’[279]

3- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ قَالَ: سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لِأَبِيهِ يَا أَبَهْ‏ إِنَّ فُلَاناً يُرِيدُ الْيَمَنَ أَ فَلَا أُزَوِّدُهُ بِبِضَاعَةٍ لِيَشْتَرِيَ لِي بِهَا عَصْبَ الْيَمَنِ

(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Ziyad who said,

‘I heard Abu Al-Hassan^-asws saying to his^-asws father^-asws: ‘O father^-asws! So and so is intending to go to Al-Yemen. Shall I^-asws provide him with merchandise for him to buy for me^-asws a product of Al-Yemen?’

فَقَالَ لَهُ يَا بُنَيَّ لَا تَفْعَلْ

He^-asws said to him^-asws: ‘O my^-asws son^-asws, don’t do it!’

قَالَ فَلِمَ

He^-asws said: ‘Why?’

قَالَ لِأَنَّهَا إِنْ ذَهَبَتْ لَمْ تُؤْجَرْ عَلَيْهَا وَ لَمْ يُخْلَفْ عَلَيْكَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ‏ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِياماً فَأَيُّ سَفِيهٍ أَسْفَهُ بَعْدَ النِّسَاءِ مِنْ شَارِبِ الْخَمْرِ

He^-asws said: ‘Because if it goes, you^-asws will not be Rewarded upon it and will not be replaced upon you, because Allah^-azwj Blessed and Exalted Saying: ‘And do not give your wealth to the foolish which Allah has made a (means of) support for you, [4:5]. So, which foolish one is more foolish, after the women, than the drinker of the wine?

يَا بُنَيَّ أَبِي حَدَّثَنِي عَنْ آبَائِهِ أَنَّ رَسُولَ اللَّهِ ص قَالَ مَنِ ائْتَمَنَ غَيْرَ أَمِينٍ فَلَيْسَ لَهُ عَلَى اللَّهِ ضَمَانٌ لِأَنَّهُ قَدْ نَهَاهُ أَنْ يَأْتَمِنَهُ‏.

O my^-asws son^-asws! My^-asws father^-asws narrated to me^-asws from his^-asws forefathers^-asws that Rasool-Allah^-saww said: ‘On who entrusts an untrustworthy one, there is no guarantee for him upon Allah^-azwj because He^-azwj has Prohibited from entrusting him’.[280]

4- ضا، فقه الرضا عليه السلام أَبِي قَالَ: كَانَ لِلْعَبَّاسِ مَالُ مُضَارَبَةٍ فَكَانَ يَشْتَرِطُ أَنْ لَا يَرْكَبُوا بَحْراً وَ لَا يَنْزِلُوا وَادِياً فَإِنْ فَعَلْتُمْ فَأَنْتُمْ ضَامِنُونَ وَ أَبْلَغَ ذَلِكَ رَسُولَ اللَّهِ ص فَأَجَازَ شَرْطَهُ عَلَيْهِمْ‏.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘My^-asws father^-asws said: ‘Al-Abbas had money for partnership trade, and he stipulated that they should neither sail by sea nor go down into a valley. If they did, they would be responsible. He conveyed this to Rasool-Allah^-saww. He^-saww allowed his^-saww condition upon them’’.[281]

5- وَ سُئِلَ أَبُو جَعْفَرٍ ع عَنْ رَجُلٍ أَخَذَ مَالًا مُضَارَبَةً أَ يَحِلُّ لَهُ أَنْ يُعْطِيَهُ آخَرَ بِأَقَلَّ مِمَّا أَخَذَهُ قَالَ لَا.

And Abu Ja’far^-asws was asked about a man who took money for partnership trade. Is it permissible for him to give it to another for less than what he received?’ He^-asws said: ‘No’.[282]

باب 48 الشركة

CHAPTER 48 – THE PARTNERSHIP

1- سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ لِابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُزَارِعُ بِبَذْرِهِ مِائَةَ جَرِيبٍ مِنَ الطَّعَامِ أَوْ غَيْرِهِ مِمَّا يُزَارِعُ ثُمَّ يَأْتِيهِ رَجُلٌ آخَرُ فَيَقُولُ لَهُ خُذْ مِنِّي نِصْفَ بَذْرِكَ وَ نِصْفَ نَفَقَتِكَ فِي هَذِهِ الْأَرْضِ وَ أُشَارِكَكَ قَالَ لَا بَأْسَ بِذَلِكَ‏.

(The book) ‘Al Saraair’ – From ‘Kitab Al Masheykha’ of Ibn Mahboub, from Abu Ayoub, from Sama’at who said,

‘I asked Abu Abdullah^-asws about a man who farms with his seeds one hundred ‘Jaribs’ of food or other crops, then another man comes to him and says, ‘Take half of your seeds and half of your expenses on this land from me, and I will share the partnership with you!’’ He^-asws said, ‘There is no problem with that’’.[283]

باب 49 الجعالة

CHAPTER 49 – THE REWARD

1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ جُعْلِ الْآبِقِ وَ الضَّالَّةِ قَالَ لَا بَأْسَ‏.

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about reward for the absconding slave and the lost (animal). He^-asws said: ‘There is no problem’’.[284]

باب 50 الوقف و فضله و أحكامه‏

CHAPTER 50 – ENDOWMENT AND ITS MERITS AND ITS RULINGS

1- لي، الأمالي للصدوق ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنِ الْهَيْثَمِ بْنِ أَبِي كَهْمَسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سِتُّ خِصَالٍ يَنْتَفِعُ بِهَا الْمُؤْمِنُ مِنْ بَعْدِ مَوْتِهِ وَلَدٌ صَالِحٌ يَسْتَغْفِرُ لَهُ وَ مُصْحَفٌ يُقْرَأُ فِيهِ وَ قَلِيبٌ يَحْفِرُهُ وَ غَرْسٌ يَغْرِسُهُ وَ صَدَقَةُ مَاءٍ يُجْرِيهِ وَ سُنَّةٌ حَسَنَةٌ يُؤْخَذُ بِهَا بَعْدَهُ‏.

(The book) ‘Al Amaali’ of Al Sadouq, (and) ‘Al Khisaal’ – My father, from Sa’ad, from Al Yaqteeny, from Muhammad Bin Shueyb, from Al Haysam Bin Abu Kahmas,

‘From Abu Abdullah^-asws having said: ‘Six characteristics the Momin benefits with from after his death – a righteous son seeking Forgiveness for him, and a Quran being read, and a well he had dug, and a plant he had planted, and charity of water he had flowed, and a good conduct taken with after him’’.[285]

2- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ يُونُسَ عَنِ السَّرِيِّ بْنِ عِيسَى عَنْ عَبْدِ الْخَالِقِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ خَيْرُ مَا يُخَلِّفُهُ الرَّجُلُ بَعْدَهُ ثَلَاثَةٌ وَلَدٌ بَارٌّ يَسْتَغْفِرُ لَهُ وَ سُنَّةُ خَيْرٍ يُقْتَدَى بِهِ فِيهَا وَ صَدَقَةٌ تَجْرِي مِنْ بَعْدِهِ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Yunus, from Al Sary Bin Isa, from Abdul Khaliq Bin Abdul Rabbih who said,

‘The best of what the man leaves behind after him are three – a righteous son seeking Forgiveness for him, and a good conduct followed by, and a charity he had left behind to flow.[286]

3- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ يَتْبَعُ الرَّجُلَ بَعْدَ مَوْتِهِ مِنَ الْأَجْرِ إِلَّا ثَلَاثُ خِصَالٍ صَدَقَةٌ أَجْرَاهَا فِي حَيَاتِهِ فَهِيَ تَجْرِي بَعْدَ مَوْتِهِ إِلَى يَوْمِ الْقِيَامَةِ وَ صَدَقَةٌ مَوْقُوفَةٌ لَا تُورَثُ أَوْ سُنَّةُ هُدًى سَنَّهَا فَكَانَ يَعْمَلُ بِهَا وَ عَمِلَ بِهَا مِنْ بَعْدِهِ غَيْرُهُ أَوْ وَلَدٌ صَالِحٌ يَسْتَغْفِرُ لَهُ‏.

(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Ibn Riab, from Al Halby,

‘From Abu Abdullah^-asws having said: ‘The Reward does not follow the man after his death except in three qualities – a charity he had flowed during his lifetime so it keeps flowing after his death up to the Day of Qiyamah, and a dedicated charity not getting inherited, or a guiding conduct he had enacted, so it would be acted with and worked with by others from after him, or a righteous son seeking Forgiveness for him’’.[287]

4- لي، الأمالي للصدوق الْعَطَّارُ عَنْ سَعْدٍ عَنِ النَّهْدِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ ضُرَيْسٍ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ عَنْ آبَائِهِ ع‏ أَنَّ رَسُولَ اللَّهِ ص مَرَّ بِرَجُلٍ يَغْرِسُ غَرْساً فِي حَائِطٍ لَهُ فَوَقَفَ عَلَيْهِ فَقَالَ أَ لَا أَدُلُّكَ عَلَى غَرْسٍ أَثْبَتَ أَصْلًا وَ أَسْرَعَ إِينَاعاً وَ أَطْيَبَ ثَمَراً وَ أَنْقَى

(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from Sa’ad, from Al Nahdy, from Ibn Mahboub, from Malik Bin Atiya, from Zureys,

‘From Abu Ja’far Al Baqir^-asws, from his^-asws forefathers^-asws: ‘Rasool-Allah^-saww passed by a man planting a plant in a garden of his. He^-saww paused to him. He^-saww said: ‘Shall I^-saww point you to a plant whose roots are firm, and is quick in growth, and best of fruit and purest?’

قَالَ بَلَى فِدَاكَ أَبِي وَ أُمِّي يَا رَسُولَ اللَّهِ ص

He said, ‘Yes. May my father and my mother be sacrificed for you^-saww, O Rasool-Allah^-saww!’

فَقَالَ إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ فَقُلْ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ فَإِنَّ لَكَ بِذَلِكَ إِنْ قُلْتَهُ بِكُلِّ تَسْبِيحَةٍ عَشْرُ شَجَرَاتٍ فِي الْجَنَّةِ مِنْ أَنْوَاعِ الْفَاكِهَةِ وَ هُنَّ مِنَ الْبَاقِيَاتِ الصَّالِحَاتِ

He^-saww said: ‘When you come to a morning and evening, say, ‘Glory be to Allah^-azwj, and the Praise is for Allah^-azwj, and there is no god except Allah^-azwj, and Allah^-azwj is Greatest!’ For you, with that, if you were to say it, with every glorification would be ten trees in the Paradise from a variety of fruits, and these are from the everlasting righteous deeds!’’

قَالَ فَقَالَ الرَّجُلُ أُشْهِدُكَ يَا رَسُولَ اللَّهِ أَنَّ حَائِطِي هَذَا صَدَقَةٌ مَقْبُوضَةٌ عَلَى فُقَرَاءِ الْمُسْلِمِينَ مِنْ أَهْلِ الصُّفَّةِ

He^-asws said: ‘The man said, ‘I keep you^-asws as witness, O Rasool-Allah^-saww, that this garden of mine is charity held for the poor Muslims from the people of the platform (destitute emigrants in Al-Medina)’.

فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ فَأَمَّا مَنْ أَعْطى‏ وَ اتَّقى‏ وَ صَدَّقَ بِالْحُسْنى‏ فَسَنُيَسِّرُهُ لِلْيُسْرى‏.

Allah^-azwj Blessed and Exalted Revealed: So, as for one who gives and fears [92:5] And ratifies the most excellent [92:6] So We will be Facilitating him to the ease [92:7]’’.[288]

5- ج، الإحتجاج الْأَسَدِيُّ قَالَ: كَانَ فِيمَا وَرَدَ عَلَيَّ مِنَ النَّاحِيَةِ الْمُقَدَّسَةِ عَلَى يَدِ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ أَمَّا مَا سَأَلْتَ عَنْهُ مِنَ الْوَقْفِ عَلَى نَاحِيَتِنَا وَ مَا يُجْعَلُ لَنَا ثُمَّ يَحْتَاجُ إِلَيْهِ صَاحِبُهُ فَكُلُّ مَا لَمْ يُسَلَّمْ فَصَاحِبُهُ بِالْخِيَارِ وَ كُلُّ مَا سُلِّمَ فَلَا خِيَارَ لِصَاحِبِهِ فِيهِ احْتَاجَ أَوْ لَمْ يَحْتَجْ افْتَقَرَ إِلَيْهِ أَوِ اسْتَغْنَى عَنْهُ‏.

(The book) ‘Al Ihtijaj’ of Al Asady who said,

‘It was among what arrived to me from the Holy area (Al-Mahdi^-ajfj) upon the hand of Muhammad Bin Usman Al-Amry: ‘As for what you asked about the designated donation to our^-ajfj cause, whatever is made to be for us^-ajfj, then its owner becomes needy to it, so all what has not been submitted yet, its owner is with the choice, and all what has already been submitted, there is no choice for its owner in it, whether he is need, impoverished to it or needless of it!’’[289]

6- وَ أَمَّا مَا سَأَلْتَ عَنْهُ مِنْ أَمْرِ الضِّيَاعِ الَّتِي لِنَاحِيَتِنَا هَلْ يَجُوزُ الْقِيَامُ بِعِمَارَتِهَا وَ أَدَاءِ الْخَرَاجِ مِنْهَا وَ صَرْفِ مَا يَفْضُلُ مِنْ دَخْلِهَا إِلَى النَّاحِيَةِ احْتِسَاباً لِلْأَجْرِ وَ تَقَرُّباً إِلَيْكُمْ فَلَا يَحِلُّ لِأَحَدٍ أَنْ يَتَصَرَّفَ فِي مَالِ غَيْرِهِ بِغَيْرِ إِذْنِهِ فَكَيْفَ يَحِلُّ ذَلِكَ فِي مَالِنَا

And as for what you asked about of the matter of the estates which is for our^-ajfj cause whether it is permissible to undertake their maintenance, pay the land tax from their yield, and direct any surplus income toward the cause, seeking reward and drawing near to us^-ajfj, no one is permitted to dispose of another’s property without their permission, so how could it be permissible with regard to our^-ajfj wealth?

مَنْ فَعَلَ شَيْئاً مِنْ ذَلِكَ بِغَيْرِ أَمْرِنَا فَقَدِ اسْتَحَلَّ مِنَّا مَا حَرَّمَ عَلَيْهِ وَ مَنْ‏ أَكَلَ مِنْ أَمْوَالِنَا شَيْئاً فَإِنَّمَا يَأْكُلُ فِي بَطْنِهِ نَاراً وَ سَيَصْلَى سَعِيراً.

Whoever does any of this without our^-ajfj command has made lawful from us^-ajfj what is forbidden to him, and whoever consumes anything from our^-ajfj wealth is only filling his belly with fire, and he will arrive in ‘Saeer’ (a level of Hell)!’’[290]

7- وَ أَمَّا مَا سَأَلْتَ عَنْهُ مِنْ أَمْرِ الرَّجُلِ الَّذِي يَجْعَلُ لِنَاحِيَتِنَا ضَيْعَةً وَ يُسَلِّمُهَا مِنْ قَيِّمٍ يَقُومُ بِهَا وَ يَعْمُرُهَا وَ يُؤَدِّي مِنْ دَخْلِهَا خَرَاجَهَا وَ مَئُونَتَهَا وَ يَجْعَلُ مَا يَبْقَى مِنَ الدَّخْلِ لِنَاحِيَتِنَا فَإِنَّ ذَلِكَ جَائِزٌ لِمَنْ جَعَلَهُ صَاحِبُ الضَّيْعَةِ قَيِّماً عَلَيْهَا إِنَّمَا لَا يَجُوزُ ذَلِكَ لِغَيْرِهِ‏.

As for what you asked about regarding a man who dedicates an estate to our^-ajfj cause and assigns a caretaker to manage it, maintain it, pay its land tax and expenses from its income, and allocate the remaining income to our^-ajfj cause, this is permissible for the one whom the owner of the estate has appointed as its caretaker. It is only not permissible for anyone else!’’[291]

8- وَ أَمَّا مَا سَأَلْتَ عَنْهُ مِنَ الثِّمَارِ مِنْ أَمْوَالِنَا يَمُرُّ بِهِ الْمَارُّ فَيَتَنَاوَلُ مِنْهُ وَ يَأْكُلُ هَلْ يَحِلُّ لَهُ ذَلِكَ فَإِنَّهُ يَحِلُّ لَهُ أَكْلُهُ وَ يَحْرُمُ عَلَيْهِ حَمْلُهُ‏.

As for what you asked about regarding the fruits from our^-ajfj property that a passerby comes across and picks to eat, then it is permissible for him to eat from it, but it is forbidden for him to carry any of it away!’’[292]

9- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ تَصَدَّقَ عَلَى وُلْدِهِ بِصَدَقَةٍ ثُمَّ بَدَا لَهُ أَنْ يُدْخِلَ فِيهِ غَيْرَهُ مَعَ وَلَدِهِ أَ يَصْلُحُ ذَلِكَ

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about a man donating charity to his own son, then there is a change of decision for him to include someone else in it. ‘Is that correct?’

قَالَ نَعَمْ يَصْنَعُ الْوَالِدُ بِمَالِ وَلَدِهِ مَا أَحَبَّ وَ الْهِبَةُ مِنَ الْوَلَدِ بِمَنْزِلَةِ الصَّدَقَةِ مِنْ غَيْرِهِ‏.

He^-asws said: ‘Yes, the father can do so with the wealth of his son whatever he likes, while the gift from the son is at the status of the charity from someone else’.[293]

10- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الْحِيطَانِ السَّبْعَةِ فَقَالَ كَانَتْ مِيرَاثاً مِنْ رَسُولِ اللَّهِ ص وقف [وَقْفاً] فَكَانَ رَسُولُ اللَّهِ ص يَأْخُذُ مِنْهَا مَا يُنْفِقُ عَلَى أَضْيَافِهِ وَ النَّائِبَةِ يَلْزَمُهُ فِيهَا

(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,

‘I asked Al-Reza^-asws about the seven gardens. He^-asws said: ‘These were an inheritance from Rasool-Allah^-saww, designated (Waqf). Rasool-Allah^-saww used to take from these what he^-saww spent upon his^-saww guests, and the deputy staying in it.

فَلَمَّا قُبِضَ جَاءَ الْعَبَّاسُ يُخَاصِمُ فَاطِمَةَ ع فَشَهِدَ عَلِيٌّ ع وَ غَيْرُهُ أَنَّهَا وَقْفٌ وَ هِيَ الدَّلَالُ وَ الْعَوَافُ وَ الْحَسْنَى وَ الصَّافِيَةُ وَ مَالُ أُمِّ إِبْرَاهِيمَ وَ الْمَنْبِتُ وَ بُرْقَةُ.

When he^-saww passed away, Al-Abbas came disputing against (Syeda) Fatima^-asws. Ali^-asws testified, and so did others that these are designated (Waqf), and these are – Al-Dalal, and Al-Awaf, and Al-Hasna, and Al-Safiya, and Mal Umm Ibrahim^-as, and Al-Manbat, and Burqah’’.[294]

11- ع، علل الشرائع جَعْفَرُ بْنُ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبِي الضَّحَّاكِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ رَجُلٌ اشْتَرَى دَاراً فَبَنَاهَا فَبَقِيَتْ عَرْصَةٌ فَبَنَاهَا بَيْتَ غَلَّةٍ أَ يُوقِفُهُ عَلَى الْمَسْجِدِ

(The book) ‘Ilal Al Sharaie’ – Ja’far Bin Ali, from his father, from his grandfather Al-Hassan Bin Ali Al Kufi, from Al Abbas Bin Aamir, from Abu Al Zahhak,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘A man bought a house and built it, and a courtyard remained, so he built a revenue-generating house on it. Can he dedicate it (as Waqf) for the Masjid?’

قَالَ إِنَّ الْمَجُوسَ‏ وَقَفُوا عَلَى بَيْتِ النَّارِ.

He^-asws said: ‘Even the Magians made endowments for the house of fire worship’.[295]

12- نَهْجُ الْبَلَاغَةِ، مِنْ وَصِيَّتِهِ لَهُ ع بِمَا يُعْمَلُ فِي أَمْوَالِهِ كَتَبَهَا بَعْدَ مُنْصَرَفِهِ مِنْ صِفِّينَ هَذَا مَا أَمَرَ بِهِ عَبْدُ اللَّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ فِي مَالِهِ ابْتِغَاءَ وَجْهِ اللَّهِ لِيُولِجَنِي بِهِ الْجَنَّةَ وَ يُعْطِيَنِي الْأَمَنَةَ

(The book) ‘Nahj Al Balagah’ –

‘From a bequest of his^-asws (Ali^-asws) with what is to be worked regarding his^-asws properties. He^-asws wrote it after his^-asws leaving from (battle of) Sifeen: ‘This is what the servant of Allah^-azwj, Ali^-asws Bin Abu Talib Amir Al-Momineen^-asws is instructing with regarding his^-asws wealth seeking the Face of Allah^-azwj for Him^-azwj to Take me^-asws to the Paradise due to it, and Grant me^-asws the wishes’.

مِنْهَا وَ إِنَّهُ يَقُومُ بِذَلِكَ الْحَسَنُ بْنُ عَلِيٍّ يَأْكُلُ مِنْهُ بِالْمَعْرُوفِ وَ يُنْفِقُ مِنْهُ فِي الْمَعْرُوفِ فَإِنْ حَدَثَ بِحَسَنٍ حَدَثٌ وَ حُسَيْنٌ حَيٌّ قَامَ بِالْأَمْرِ بَعْدَهُ وَ أَصْدَرَهُ مَصْدَرَهُ

From it – ‘So he^-asws, Al-Hassan^-asws Bin Ali^-asws will be standing with that. He^-asws can consume from it with the moderation and spend from it with the moderation. If there is an occurrence of death with Hassan^-asws while Al-Husayn^-asws is still alive, then he^-asws will stand with the matter after him^-asws and implement his^-asws implementations.

وَ إِنَّ لِابْنَيْ فَاطِمَةَ مِنْ صَدَقَةِ عَلِيٍّ مِثْلَ الَّذِي لِبَنِي عَلِيٍّ وَ إِنِّي إِنَّمَا جَعَلْتُ الْقِيَامَ بِذَلِكَ إِلَى ابْنَيْ فَاطِمَةَ ابْتِغَاءَ وَجْهِ اللَّهِ وَ قُرْبَةً إِلَى رَسُولِ اللَّهِ ص وَ تَكْرِيماً لِحُرْمَتِهِ وَ تَشْرِيفاً لِوُصْلَتِهِ‏

And for the two sons^-asws of (Syeda) Fatima^-asws from the charity of Ali^-asws, is similar to that which is for the (other) sons of Ali^-asws, and rather I^-asws am making the custody of what to the two sons^-asws of (Syeda) Fatima^-asws seeking the Face of Allah^-azwj and drawing closer to Rasool-Allah^-saww, and honouring of his^-saww sanctity, and ennobling to his^-saww kinship.

وَ يَشْتَرِطُ عَلَى الَّذِي يَجْعَلُهُ إِلَيْهِ أَنْ يَتْرُكَ الْمَالَ عَلَى أُصُولِهِ‏ وَ يُنْفِقَ مِنْ ثَمَرِهِ حَيْثُ أُمِرَ بِهِ وَ هُدِيَ لَهُ وَ أَلَّا يَبِيعَ مِنْ أَوْلَادِ نَخِيلِ هَذِهِ الْقُرَى وَدِيَّةً حَتَّى تُشْكِلَ أَرْضُهَا غِرَاساً

And he^-asws should stipulate upon the one whom he^-asws makes it to, that he should leave the wealth upon its origin and spend from the fruits wherever he^-asws had instructed him with, and gifted it to, and that he should not sell from the produce of the palm trees of this town as a deposit until it forms as plants of its land.

وَ مَنْ كَانَ مِنْ إِمَائِي اللَّاتِي أَطُوفُ عَلَيْهِنَ‏ لَهَا وَلَدٌ أَوْ هِيَ حَامِلٌ فَتُمْسَكُ عَلَى وَلَدِهَا وَ هِيَ مِنْ حَظِّهِ فَإِنْ مَاتَ وَلَدُهَا وَ هِيَ حَيَّةٌ فَهِيَ عَتِيقَةٌ قَدْ أَفْرَجَ عَنْهَا الرِّقُّ وَ حَرَّرَهَا الْعِتْقُ‏

And the one who were from my^-asws slave girls, those whom I^-asws had circled upon, having a child for her, or she is pregnant, she should be adhered with her child, and she is from his share. If her child were to die while she is still alive, then she is free, the slavery would be relieved from her, and her freedom is the liberation’.[296]

قال السيد رضي الله عنه قوله ع في هذه الوصية و أن لا يبيع من نخلها ودية فإن الودية الفسيلة و جمعها ودي و قوله حتى تشكل أرضها غراسا فهو من أفصح الكلام و المراد به أن الأرض يكثر فيها غرائس النحل حتى يراها الناظر على تلك الصفة التي عرفها بها فيشكل عليه أمرها و يحسبها غيرها.

And his^-asws words: ‘until it forms as plants of its land’, it is from the most eloquent of the speeches, and the intent with it is that the land having a lot of palm trees in it until the beholder sees it upon other than that description which it is being recognised with, so its affair is problematic upon him, and he reckons it as something else’.

13- مِصْبَاحُ الْأَنْوَارِ، عَنْ أَبِي جَعْفَرٍ ع قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ وَ حَدَّثَنِي أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍ‏ أَنَّ فَاطِمَةَ عَاشَتْ بَعْدَ رَسُولِ اللَّهِ ص سِتَّةَ أَشْهُرٍ

(The book) ‘Misbah Al Anwaar’ –

‘From Abu Ja’far^-asws. Muhammad Bin Is’haq said, ‘And it is narrated to me by Abu Ja’far Muhammad^-asws Bin Ali^-asws that (Syeda) Fatima^-asws lived after Rasool-Allah^-saww, for six months’.

قَالَ وَ إِنَّ فَاطِمَةَ بِنْتَ رَسُولِ اللَّهِ ص كَتَبَتْ هَذَا الْكِتَابَ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ هَذَا مَا كَتَبَتْ فَاطِمَةُ بِنْتُ مُحَمَّدٍ فِي مَالِهَا إِنْ حَدَثَ‏ بِهَا حَادِثٌ تَصَدَّقَتْ بِثَمَانِينَ أُوقِيَّةً تُنْفِقُ عَنْهَا مِنْ ثِمَارِهَا الَّتِي لَهَا كُلَّ عَامٍ فِي كُلِّ رَجَبٍ بَعْدَ نَفَقَةِ السَّقْيِ وَ نَفَقَةِ المغل [الْعَمَلِ‏]

He said, ‘And (Syeda) Fatima^-asws, daughter of Rasool-Allah^-azwj wrote this letter: – ‘In the Name of Allah^-azwj the Beneficent, the Merciful! This is what is written by (Syeda) Fatima^-asws daughter of Muhammad^-as, if an event (of death) were to occur with her^-asws. She^-asws donates in charity eight ‘Owqiyas’ (1 Owqiya – 128 gms. or 40 Dirhams) to be spent on her^-asws behalf from her^-asws fruits which are for her^-asws every year during every (month of) Rajab after spending on the irrigation and the workers’.

وَ أَنَّهَا أَنْفَقَتْ أَثْمَارَهَا الْعَامَ وَ أَثْمَارَ الْقَمْحِ عَاماً قَابِلًا فِي أَوَانِ غَلَّتِهَا وَ أَنَّمَا أَمَرَتْ لِنِسَاءِ مُحَمَّدٍ أَبِيهَا خمس [خَمْساً] وَ أَرْبَعِينَ أُوقِيَّةً وَ أَمَرَتْ لِفُقَرَاءِ بَنِي هَاشِمٍ وَ بَنِي عَبْدِ الْمُطَّلِبِ بِخَمْسِينَ أُوقِيَّةً وَ كَتَبَتْ فِي أَصْلِ مَالِهَا فِي الْمَدِينَةِ

And she^-asws had spent its produce for that year, along with the wheat yield for the following year, at the time of its harvest. She^-asws designated forty-five Owqiyas for the wives of her^-asws father^-saww Muhammad^-saww, and she^-asws allocated fifty Owqiyas for the poor among the clan of Hashim^-as and the clan of Abd Al Muttalib^-as. Syeda^-asws also recorded this in the principal part of her^-asws  wealth in Medina.

أَنَّ عَلِيّاً ع سَأَلَهَا أَنْ تُوَلِّيَهُ مَالَهَا فَيَجْمَعَ مَالَهَا إِلَى مَالِ رَسُولِ اللَّهِ ص فَلَا تُفَرَّقَ

Ali^-asws asked her^-asws  to appoint him over her^-asws wealth so that he^-asws could combine her^-asws property with that of Rasool-Allah^-saww, and it would not be divided.

وَ تليه [يَلِيَهِ‏] مَا دَامَ حَيّاً فَإِذَا حَدَثَ بِهِ حَادِثٌ دَفَعَهُ إِلَى ابْنَيَّ الْحَسَنِ وَ الْحُسَيْنِ فَيَلِيَانِهِ

‘He^-asws would manage it as long as he^-asws lived, and when the event of death happens to him^-asws, he^-asws would hand it over to my^-asws two sons, Al-Hassan^-asws and Al-Husayn^-asws, so they^-asws would manage it.

وَ إِنِّي دَفَعْتُ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَى أَنِّي أُحَلِّلُهُ فِيهِ فَيَدْفَعُ مَالِي وَ مَالَ مُحَمَّدٍ ص لَا يُفَرِّقُ مِنْهُ شَيْئاً يَقْضِي عَنِّي مِنْ أَثْمَارِ الْمَالِ مَا أَمَرْتُ بِهِ وَ مَا تَصَدَّقْتُ بِهِ

I^-asws have entrusted it to Ali^-asws Ibn Abu Talib^-asws on the condition that I^-asws make it permissible for him^-asws to act with it. He^-asws shall deliver my^-asws wealth and the wealth of Muhammad^-saww without separating any part of it. He^-asws shall fulfil from the produce of the wealth what I^-asws have instructed and what I^-asws have given in charity.

فَإِذَا قَضَى اللَّهُ صَدَقَتَهَا وَ مَا أَمَرْتُ بِهِ فَالْأَمْرُ بِيَدِ اللَّهِ تَعَالَى وَ بِيَدِ عَلِيٍّ يَتَصَدَّقُ وَ يُنْفِقُ حَيْثُ شَاءَ لَا حَرَجَ عَلَيْهِ

When Allah^-azwj has Fulfilled the charity and what I^-asws have instructed, then the matter is in the Hand of Allah^-azwj the Exalted, and in the hand of Ali^-asws, to give in charity and spend as he^-asws sees fit, with no blame upon him^-asws.

فَإِذَا حَدَثَ بِهِ حَدَثٌ دَفَعَهُ إِلَى ابْنَيَّ الْحَسَنِ وَ الْحُسَيْنِ الْمَالَ جَمِيعاً مَالِي وَ مَالَ مُحَمَّدٍ ص فَيُنْفِقَانِ وَ يَتَصَدَّقَانِ حَيْثُ شَاءَ أَوْ لَا حَرَجَ عَلَيْهِمَا

When the event of death occurs with him^-asws, he^-asws shall hand over all the wealth, my^-asws wealth and the wealth of Muhammad^-saww to my^-asws two sons, Al-Hassan^-asws and Al-Husayn^-asws. They^-asws may spend and give in charity from it as they^-asws wish, and there is no blame upon them^-asws.

وَ إِنَّ لِابْنَةِ جُنْدَبٍ يَعْنِي بِنْتَ أَبِي ذَرٍّ الْغِفَارِيِّ التَّابُوتَ الْأَصْغَرَ وَ تغطها [يُعْطِيهَا] فِي الْمَالِ مَا كَانَ وَ نَعْلَيَّ الْأَدَمِيَّيْنِ وَ النَّمَطَ وَ الْجُبَّ وَ السَّرِيرَ وَ الزَّرِيبَةَ وَ الْقَطِيفَتَيْنِ

As for the daughter of Jundab^-ra, i.e. the daughter of Abu Zarr Al-Ghifari^-ra, she is to be given the small chest and what is in it, and she is to be given from the wealth whatever it may be, along with my^-asws two leather shoes, the mat, the cloak, the bed, the straw mat, and the two blankets.

وَ إِنْ حَدَثَ بِأَحَدٍ مِمَّنْ أَوْصَيْتُ لَهُ قَبْلَ أَنْ يُدْفَعَ إِلَيْهِ فَإِنَّهُ يُنْفَقُ فِي الْفُقَرَاءِ وَ الْمَسَاكِينِ وَ إِنَّ الْأَسْتَارَ لَا يَسْتَتِرُ بِهَا امْرَأَةٌ إِلَّا إِحْدَى ابْنَتَيَّ غَيْرَ أَنَّ عَلِيّاً يَسْتَتِرُ بِهِنَّ إِنْ شَاءَ مَا لَمْ يَنْكِحْ

If anyone from among those I^-asws bequeathed to dies before the bequest reaches them, it shall be spent on the poor and needy. As for the curtains, no woman is to use them except one of my^-asws two daughters. However, Ali^-asws may use them if he^-asws wishes, as long as he^-asws does not re-marry’.

وَ إِنَّ هَذَا مَا كَتَبَتْ فَاطِمَةُ فِي مَالِهَا وَ قَضَتْ فِيهِ وَ اللَّهُ شَهِيدٌ وَ الْمِقْدَادُ بْنُ الْأَسْوَدِ وَ الزُّبَيْرُ بْنُ الْعَوَّامِ وَ عَلِيُّ بْنُ أَبِي طَالِبٍ كَتَبْتُهَا وَ لَيْسَ عَلَى عَلِيٍّ حَرَجٌ فِيمَا فَعَلَ مِنْ مَعْرُوفٍ

This is what (Syeda) Fatimah^-asws wrote regarding her^-asws wealth and what she^-asws ruled concerning it. Allah^-azwj was a Witness, and Al-Miqdad Bin Al Aswad, Al-Zubayr Bin Al-Awwam, and Ali^-asws Bin Abi Talib^-asws wrote it, and there isn’t any blame upon Ali^-asws regarding whatever he^-asws does from the acts of kindness’.

قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ قَالَ أَبِي هَذَا وَجَدْنَاهُ وَ هَكَذَا وَجَدْنَا وَصِيَّتَهَا ع.

Ja‘far^-asws Bin Muhammad^-asws said: ‘My^-asws father^-asws said: ‘This is what we^-asws found, and like this we^-asws found her^-asws bequest to be’’.[297]

14- عَنْ زَيْدِ بْنِ عَلِيٍّ قَالَ أَخْبَرَنِي [أَبِي‏] عَنِ الْحَسَنِ بْنِ عَلِيٍّ ع قَالَ: هَذِهِ وَصِيَّةُ فَاطِمَةَ بِنْتِ مُحَمَّدٍ أَوْصَتْ بحق أرطها [بِحَوَائِطِهَا] السَّبْعِ الْعَوَافِ وَ الدَّلَالِ وَ الْبُرْقَةِ وَ الْمَبِيتِ وَ الْحُسْنَى وَ الصَّافِيَةِ وَ مَالِ أُمِّ إِبْرَاهِيمَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع

From Zayd son of Ali^-asws (Bin Al-Husayn^-asws) said, ‘My father^-asws informed me from Al-Hassan^-asws Bin Ali^-asws having said: ‘This is the bequest of (Syeda) Fatimah^-asws daughter of Muhammad^-saww. She^-asws bequeathed the right to her^-asws properties, her^-asws seven gardens – Al-Awaf, Al-Dalal, Al-Burqah, Al-Mabir, Al-Husna, Al-Safiyya, and the estate of Umm Ibrahim^-as (Maria^-ra the Coptic) to Ali Bin Abi Talib^-asws.

فَإِنْ مَضَى عَلِيٌّ فَإِلَى الْحَسَنِ بْنِ عَلِيٍّ ع وَ إِلَى أَخِيهِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ إِلَى‏ الْأَكْبَرِ فَالْأَكْبَرِ مِنْ وُلْدِ رَسُولِ اللَّهِ ص

If Ali^-asws passes away, then to Al-Hassan^-asws Bin Ali^-asws, and then to his^-asws brother Al-Husayn^-asws, and then to the eldest after the eldest from the sons^-asws of Rasool-Allah^-saww’.

ثُمَّ إِنِّي أُوصِيكَ فِي نَفْسِي وَ هِيَ أَحَبُّ الْأَنْفُسِ إِلَيَّ بَعْدَ رَسُولِ اللَّهِ ص إِذَا أَنَا مِتُّ فَغَسِّلْنِي بِيَدِكَ وَ حَنِّطْنِي وَ كَفِّنِّي وَ ادْفِنِّي لَيْلًا وَ لَا يَشْهَدْنِي فُلَانٌ وَ فُلَانٌ

Then Syeda^-asws said: ‘I^-asws advise you (Ali^-asws) concerning myself’ – and she^-asws was the most beloved of souls to me^-asws after Rasool-Allah^-saww, ‘when I^-asws die, you^-asws wash me^-asws with your^-asws own hands, anoint me^-asws, shroud me^-asws, and bury me^-asws at night. Let not so-and-so and so-and-so (Abu Bakr and Umar) attend me^-asws (funeral).

وَ لَا زِيَادَةَ عِنْدَكَ فِي وَصِيَّتِي إِلَيْكَ وَ اسْتَوْدَعْتُكَ اللَّهَ تَعَالَى حَتَّى أَلْقَاكَ جَمَعَ اللَّهُ بَيْنِي وَ بَيْنَكَ فِي دَارِهِ وَ قُرْبِ جِوَارِهِ وَ كَتَبَ ذَلِكَ عَلِيٌّ ع بِيَدِهِ.

And there are no additions with you^-asws regarding my^-asws bequest to you^-asws, and I^-asws entrust you^-asws to Allah^-azwj the Exalted until I^-asws meet you^-asws. May Allah^-azwj Gather you^-asws and me^-asws in His^-azwj House and in the closeness of His^-azwj vicinity!’ – and Ali^-asws wrote that by his^-asws hand’’.[298]

15- الْهِدَايَةُ، الْوَقْفُ عَلَى ثَلَاثَةِ أَوْجُهٍ أَحَدُهَا أَنْ يُذْكَرَ فِيهَا الْحَجُّ وَ الثَّانِي مَا يُذْكَرُ فِيهَا لِلْإِمَامِ وَ الثَّالِثُ مَا يُذْكَرُ فِيهِ إِلَى أَنْ يَرِثَ اللَّهُ الْأَرْضَ وَ مَنْ عَلَيْهَا فَهَذِهِ الْوُقُوفُ مَا فِيهِ مُؤَبَّدَةٌ جَائِزَةٌ

(The book) ‘Al-Hidaya’ – Endowments (Waqf) are of three types. The first is that in which Hajj is mentioned; the second is that in which it is designated for the Imam^-asws; and the third is that in which it is stated, ‘Until Allah^-azwj Inherits the earth and whoever is on it. These types of endowments, which are perpetual, are allowed.

وَ كُلُّ مَنْ وَقَفَ إِلَى غَيْرِ وَقْتٍ مَعْلُومٍ فَهُوَ غَيْرُ جَائِزٍ مَرْدُودٌ عَلَى الْوَرَثَةِ وَ لِلرَّجُلِ أَنْ يَرْجِعَ فِي الْوَقْفِ مَا لَمْ يَقْبِضْ مِنْهُ وَ كَذَلِكَ فِي الصَّدَقَةِ وَ الْهِبَةِ وَ لَهُ أَنْ يَرْجِعَ فِي وَصِيَّتِهِ مَتَى شَاءَ إِلَى أَنْ يَمُوتَ‏.

But whoever makes an endowment without specifying a known time, it is invalid and is to be returned to the heirs. A person may revoke an endowment so long as it has not yet been delivered, and the same applies to charity and gifts. He may also revoke his will whenever he wishes, up until he dies’.[299]

باب 51 الحبس و السكنى و العمرى و الرقبى‏

CHAPTER 51 – THE RETENTION, AND THE RESIDENCE, AND THE LIFETIME GIFT AND THE CONDITIONAL GIFTS

1- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنِ ابْنِ الْمُغِيرَةِ عَنْ عَبْدِ الرَّحْمَنِ الْجُعْفِيِّ قَالَ: كُنْتُ أَخْتَلِفُ إِلَى ابْنِ أَبِي لَيْلَى فِي مَوَارِيثَ وَ كَانَ يُدَافِعُنِي فَلَمَّا طَالَ ذَلِكَ عَلَيَّ شَكَوْتُهُ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ ع فَقَالَ أَ وَ مَا عَلِمَ أَنَّ رَسُولَ اللَّهِ ص أَمَرَ بِرَدِّ الْحَبْسِ وَ إِنْفَاذِ الْمَوَارِيثِ

(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Ibn Isa, from Muhammad Al Barqy, from Ibn Al Mugheira, from Abdul Rahman Al Jufy who said,

‘I used to interchange with Ibn Abu Layli regarding inheritances, and he kept avoiding me. When that prolonged upon me, I complained to Ja’far^-asws Bin Muhammad^-asws. He^-asws said: ‘And does he not know that Rasool-Allah^-saww had ordered with returning the withheld and implementation of the inheritances?’

قَالَ فَأَتَيْتُهُ فَفَعَلَ كَمَا كَانَ يَفْعَلُ فَقُلْتُ لَهُ إِنِّي شَكَوْتُكَ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ ع

He (the narrator) said, ‘I came to him and he did just as he had done before. I said to him, ‘I complained of you to Ja’far^-asws Bin Muhammad^-asws!’

فَقَالَ لِي كَيْتَ وَ كَيْتَ فَحَلَّفَنِي ابْنُ أَبِي لَيْلَى أَنَّهُ قَالَ ذَلِكَ فَحَلَفْتُ لَهُ فَقَضَى لِي بِذَلِكَ‏.

He said such and such to me. Ibn Abu Layli swore an oath that he had said that. I swore on oath to him, so he had to judge for me with that’’.[300]

2- مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الرَّازِيِّ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ عُيَيْنَةَ الْبَصْرِيِّ قَالَ: كُنْتُ شَاهِدَ ابْنِ أَبِي لَيْلَى وَ قَضَى فِي رَجُلٍ جَعَلَ لِبَعْضِ قَرَابَتِهِ غَلَّةَ دَارٍ وَ لَمْ يُوَقِّتْ لَهُمْ وَقْتاً فَمَاتَ الرَّجُلُ فَحَضَرَ وَرَثَتُهُ ابْنَ أَبِي لَيْلَى وَ حَضَرَ قَرِيبُهُ الَّذِي جُعِلَ لَهُ الدَّارُ

(The book) ‘Ma’any Al Akhbaar’ – My father, from Ahmad Bin Idrees, from Al Ash’ari, from Abdullah Bin Ahmad Al Razy, from Bakr Bin Salih, from Ibn Abu Umeyr, from Ibn Uyayna Al Basry who said,

‘I was attending (court of) Ibn Abu Layli and he judged regarding a man who had made the yield of a house to be for one of his relatives and did not time it for them a time (period). The man died, and his inheritors presented to Ibn Abu Layli, and his relative presented, the one for whom the house was made to be.

فَقَالَ ابْنُ أَبِي لَيْلَى أَرَى أَنْ أَدَعَهَا عَلَى مَا تَرَكَهَا صَاحِبُهَا

Ibn Abu Layli said, ‘I view that it should be left as its owner had left it!’

فَقَالَ لَهُ مُحَمَّدُ بْنُ مُسْلِمٍ الثَّقَفِيُّ أَمَا إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ قَضَى فِي هَذَا الْمَسْجِدِ بِخِلَافِ مَا قَضَيْتَ

Muhammad Bin Muslim Al-Saqafy said to him, ‘But surely, Ali^-asws Bin Abu Talib^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, had judged regarding this Masjid, opposite to what you have judged!’

قَالَ وَ مَا عِلْمُكَ

He said, ‘And made you know?’

قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ قَضَى عَلِيُّ بْنُ أَبِي طَالِبٍ ع بِرَدِّ الْحَبْسِ وَ إِنْفَاذِ الْمَوَارِيثِ

He said, ‘I heard Abu Ja’far^-asws saying Ali^-asws Bin Abu Talib^-asws had judged with returning the withheld and implementation of the inheritances’.

فَقَالَ ابْنُ أَبِي لَيْلَى هُوَ عِنْدَكَ فِي كِتَابٍ

Ibn Abu Layli said, ‘Is it with you in a book?’

قَالَ نَعَمْ

He said, ‘Yes’.

قَالَ فَأَرْسِلْ إِلَيْهِ فَأْتِنِي بِهِ

He said, ‘Send for it and come to me with it!’

فَقَالَ مُحَمَّدُ بْنُ مُسْلِمٍ عَلَى أَنْ لَا تَنْظُرَ فِي الْكِتَابِ إِلَّا فِي ذَلِكَ الْحَدِيثِ

Muhammad Bin Muslim said, ‘Do not look into that book except regarding that Hadeeth!’

قَالَ لَكَ ذَلِكَ

He said, ‘That is for you’.

قَالَ فَأَرَاهُ الْحَدِيثَ عَنْ أَبِي جَعْفَرٍ ع فِي الْكِتَابِ فَرَدَّ قَضِيَّتَهُ وَ الْحَبْسُ هُوَ كُلُّ وَقْفٍ إِلَى وَقْتٍ غَيْرِ مَعْلُومٍ هُوَ مَرْدُودٌ عَلَى الْوَرَثَةِ.

He (the narrator) said, ‘He showed him the Hadeeth from Abu Ja’far^-asws in the book. He retracted his judgment; and the retention, it is every designated (Waqf) up to an unknown time is to be returned to the inheritors.[301]

3- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: إِنَّ السُّكْنَى بِمَنْزِلَةِ الْعَارِيَّةِ إِنْ أَحَبَّ صَاحِبُهَا أَنْ يَأْخُذَهَا أَخَذَهَا وَ إِنْ أَحَبَّ أَنْ يَدَعَهَا فَعَلَ أَيَّ ذَلِكَ شَاءَ.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtary,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from Ali^-asws having said: ‘Residence is like a lent item; if its owner wishes to take it back, he may take it, and if he wishes to leave it, he may do so, he may choose either as he desires to.[302]

باب 52 الهبة

CHAPTER 52 – THE GIFTS

1- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْهِبَةُ جَائِزَةٌ قُبِضَتْ أَوْ لَمْ تُقْبَضْ قُسِمَتْ أَوْ لَمْ تُقْسَمْ وَ إِنَّمَا أَرَادَ النَّاسُ النُّحْلَ فَأَخْطَئُوا وَ النُّحْلُ لَا تَجُوزُ حَتَّى تُقْبَضَ‏.

(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Abu Al Magra’a, from Abu Baseer,

‘Abu Ja’far^-asws having said: ‘The gifting is valid, whether it is received or not, distributed or not distributed, and rather the people want the grant. But, they are mistaken, and the grant is not valid until it is received’.[303]

2- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ: لَا تَرْجِعُ المَرْأَةُ فِيمَا تَهَبُ لِزَوْجِهَا حِيزَتْ أَوْ لَمْ تُحَزْ أَ لَيْسَ اللَّهُ يَقُولُ‏ فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْ‏ءٍ مِنْهُ نَفْساً فَكُلُوهُ هَنِيئاً مَرِيئاً.

(The book) ‘Tafseer Al Ayyashi’ – From Ali Bin Riab, from Zurara who said,

‘The wife cannot retract what she gifts to her husband, whether received or not. Isn’t Allah^-azwj Saying: but if they remit for you something from it themselves, then consume it enjoying wholesomely [4:4]’’.[304]

3- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا يَنْبَغِي لِمَنْ أَعْطَى لِلَّهِ شَيْئاً أَنْ يَرْجِعَ فِيهِ وَ مَا لَمْ يُعْطِ لِلَّهِ وَ فِي اللَّهِ فَلَهُ أَنْ يَرْجِعَ فِيهِ نِحْلَةً كَانَتْ أَوْ هِبَةً حِيزَتْ أَوْ لَمْ تُحَزْ

(The book) ‘Tafseer Al Ayyashi’ – From Zurara,

‘From Abu Ja’far^-asws having said: ‘It is not befitting for the one who grants something for Allah^-azwj that he retracts in it, and what has not been Given for Allah^-azwj and for the Sake of Allah^-azwj, for him is (the option to) retract in it, whether it was a grant or a gift, received or not.

وَ لَا يَرْجِعُ الرَّجُلُ فِيمَا يَهَبُ لِامْرَأَتِهِ وَ لَا الْمَرْأَةُ فِي مَا تَهَبُ لِزَوْجِهَا حِيزَتْ أَوْ لَمْ تُحَزْ أَ لَيْسَ اللَّهُ يَقُولُ فَلَا تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئاً فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْ‏ءٍ مِنْهُ نَفْساً فَكُلُوهُ هَنِيئاً مَرِيئاً.

And the man cannot retract regarding he had gifted to his wife, nor can the wife regarding what she gifts to her husband, received or not received. Isn’t Allah^-azwj Saying not to take from whatever you give them of anything, but if they remit for you something from it themselves, then consume it enjoying wholesomely [4:4]’’.[305]

4- عِدَّةُ الدَّاعِي، قَالَ الصَّادِقُ ع‏ مَنْ تَصَدَّقَ بِصَدَقَةٍ ثُمَّ رُدَّتْ فَلَا يَبِعْهَا وَ لَا يَأْكُلْهَا لِأَنَّهُ لَا شَرِيكَ لَهُ فِي شَيْ‏ءٍ مِمَّا جُعِلَ لَهُ إِنَّمَا هِيَ بِمَنْزِلَةِ الْعَتَاقَةِ لَا يَصْلُحُ لَهُ رَدُّهَا بَعْدَ مَا يُعْتِقُ‏.

(The book) ‘Uddat Al Daie’ –

‘Al-Sadiq^-asws said: ‘Whoever donates a charity, then it is returned, he should neither sell it nor consume it, because there is no associate for Him^-azwj regarding anything from what is Made to be for Him^-azwj. But rather it is at the status of the liberated slave. It is not correct for him to retract after having liberated.[306]

5- وَ عَنْهُ ع‏ فِي الرَّجُلِ يَخْرُجُ بِالصَّدَقَةِ لِيُعْطِيَهَا السَّائِلَ فَيَجِدُهُ قَدْ ذَهَبَ قَالَ فَلْيُعْطِهَا غَيْرَهُ وَ لَا يَرُدَّهَا فِي مَالِهِ‏.

And from him^-asws regarding the man extracting the charity in order to give it to the beggar. He finds him to have gone. He^-asws said: ‘Let him give it to another and not return it into his wealth’’.[307]

6- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الْعَائِدُ فِي هِبَتِهِ كَالْعَائِدِ فِي قَيْئِهِ.

(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,

‘From Musa Bin Ismail, son of Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘One who takes back a gift is like the one retracting his own vomit’’.[308]

باب 4 السبق و الرماية و أنواع الرهان‏

CHAPTER 53 – THE RACING, AND THE ARCHERY, AND TYPES OF GAMBLING

1- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ: دَخَلَ النَّبِيُّ ص ذَاتَ لَيْلَةٍ بَيْتَ فَاطِمَةَ ع وَ مَعَهُ الْحَسَنُ وَ الْحُسَيْنُ ع فَقَالَ لَهُمَا النَّبِيُّ ص قُومَا فَاصْطَرِعَا

(The book) ‘Al Amaali’ of Al-Sadiq^-asws – Ibn Al Mutawakkil, from Al Sa’dabady, from Al Barqy, from his father, from Fazala, from Zayd Al Shaham,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘One night the Prophet^-saww entered the house of (Syeda) Fatima^-asws and with him^-saww were Al-Hassan^-asws and Al-Husayn^-asws. The Prophet^-saww said to them^-asws: ‘Stand up and wrestle!’

فَقَامَا لِيَصْطَرِعَا وَ قَدْ خَرَجَتْ فَاطِمَةُ صَلَوَاتُ اللَّهِ عَلَيْهَا فِي بَعْضِ خِدْمَتِهَا فَدَخَلَتْ فَسَمِعَتُ النَّبِيَّ ص وَ هُوَ يَقُولُ إيهن [إِيهاً] يَا حَسَنُ شُدَّ عَلَى الْحُسَيْنِ فَاصْرَعْهُ

They^-asws stood up to wrestle, and (Syeda) Fatima^-asws, may the Salawaat of Allah^-azwj be upon her^-asws, came out regarding one of her^-asws tasks. She^-asws heard the Prophet^-saww and he^-saww was saying: ‘Go on Hassan^-asws! Press upon Al-Husayn^-asws and knock him^-asws down!’

فَقَالَتْ لَهُ يَا أَبَهْ وَا عَجَبَاهْ أَ تُشَجِّعُ هَذَا عَلَى هَذَا تُشَجِّعُ الْكَبِيرَ عَلَى الصَّغِيرِ

Syeda^-asws said to him^-saww: ‘O father^-saww! Oh how strange! You^-saww are emboldening this one over this one? You^-saww are emboldening the older over the younger?’

فَقَالَ لَهَا يَا بُنَيَّةِ أَ مَا تَرْضَيْنَ أَنْ أَقُولَ أَنَا يَا حَسَنُ شُدَّ عَلَى الْحُسَيْنِ فَاصْرَعْهُ وَ هَذَا حَبِيبِي جَبْرَئِيلُ ع يَقُولُ يَا حُسَيْنُ شُدَّ عَلَى الْحَسَنِ فَاصْرَعْهُ‏.

He^-saww said to her^-asws: ‘O daughter^-asws! Are you^-asws not pleased that I^-saww am saying: ‘Go on, O Hassan^-asws! Press upon Al-Husayn^-asws and knock him^-asws down!’, while this here is my^-saww beloved Jibraeel^-as saying: ‘O Husayn^-asws! Press upon Al-Hassan^-asws, and knock him^-asws down!’’[309]

2- فس، تفسير القمي‏ وَ أَنْ تَسْتَقْسِمُوا بِالْأَزْلامِ ذلِكُمْ فِسْقٌ‏ قَالَ كَانُوا يَعْمِدُونَ إِلَى الْجَزُورِ فَيُجَزِّءُونَهُ عَشَرَةَ أَجْزَاءٍ ثُمَّ يَجْتَمِعُونَ عَلَيْهِ فَيُخْرِجُونَ السِّهَامَ وَ يَدْفَعُونَهَا إِلَى رَجُلٍ وَ السِّهَامُ عَشَرَةٌ سَبْعَةٌ لَهَا أَنْصِبَاءُ وَ ثَلَاثَةٌ لَا أَنْصِبَاءَ لَهَا

(The book) ‘Tafseer Al Qummi’ –

‘And that which you are apportioning with the arrows, that is a transgression [5:3] – He said: ‘They take a camel and divide it into ten parts. Then they would gather around it and draw lots, giving the arrows to a man. The arrows were ten in total, seven of them had shares and three had no shares.

فَالَّتِي لَهَا أَنْصِبَاءُ الْفَذُّ وَ التَّوْأَمُ وَ الْمُسْبِلُ وَ النَّافِسُ وَ الْحِلْسُ وَ الرَّقِيبُ وَ الْمُعَلَّى فَالْفَذُّ لَهُ سَهْمٌ‏ وَ التَّوْأَمُ لَهُ سَهْمَانِ وَ الْمُسْبِلُ لَهُ ثَلَاثَةُ أَسْهُمٍ وَ النَّافِسُ لَهُ أَرْبَعَةُ أَسْهُمٍ وَ الْحِلْسُ لَهُ خَمْسَةُ أَسْهُمٍ وَ الرَّقِيبُ لَهُ سِتَّةُ أَسْهُمٍ وَ الْمُعَلَّى لَهُ سَبْعَةُ أَسْهُمٍ

Those which having a share for these were – Al-Faz, and Al-Tawwam, and Al-Musbil, and Al-Nafis, and Al-Hils, and Al-Raqeeb, and Al-Moalla. For Al-Faz had one share for it, and Al-Tawwan had two shares for it, and Al-Musbil had three shares for it, and the Nafis had four shares for it, and Al-Hils had five shares for it, and Al-Raqeeb had six shares for it, and Al-Moalla had seven shares for it.

وَ الَّتِي لَا أَنْصِبَاءَ لَهَا السَّفِيحُ وَ الْمَنِيحُ وَ الْوَغْدُ وَ ثَمَنُ الْجَزُورِ عَلَى مَا لَمْ يَخْرُجْ لَهُ الْأَنْصِبَاءُ شَيْئاً وَ هُوَ الْقِمَارُ فَحَرَّمَهُ اللَّهُ عَزَّ وَ جَلَ‏.

And those which had no share for them – Al-Safeeh, and Al-Maneeh, and Al-Wagd. And the price of the camel would fall upon the one a share did not come out for, and it is the gambling, so Allah^-azwj Mighty and Majestic Prohibited it’’.[310]

3- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: أَمَّا الْمَيْسِرُ فَالنَّرْدُ وَ الشِّطْرَنْجُ وَ كُلُّ قِمَارٍ مَيْسِرٌ وَ أَمَّا الْأَنْصَابُ فَالْأَوْثَانُ الَّتِي كَانَتْ تَعْبُدُهَا الْمُشْرِكُونَ وَ أَمَّا الْأَزْلَامُ فَالْقِدَاحُ الَّتِي كَانَتْ تَسْتَقْسِمُ بِهَا مُشْرِكُو الْعَرَبِ فِي الْجَاهِلِيَّةِ

(The book) ‘Tafseer Al Qummi’ – In a report of Abu Al Jaroud,

‘From Abu Ja’far^-asws having said: ‘As for He said: As for Al-Maysir (games of chance), it refers to dice and chess, and every form of gambling is ‘Maysir’. As for ‘Al-Anasaab’, they are the idols that the Polytheists used to worship. And as for Al-Azlaam, they are the arrows with which the Polytheistic Arabs in the pre-Islamic era used to seek decisions.

كُلُّ هَذَا بَيْعُهُ وَ شِرَاؤُهُ وَ الِانْتِفَاعُ بِشَيْ‏ءٍ مِنْ هَذَا حَرَامٌ مِنَ اللَّهِ مُحَرَّمٌ وَ هُوَ رِجْسٌ مِنْ عَمَلِ الشَّيْطانِ‏ وَ قَرَنَ اللَّهُ الْخَمْرَ وَ الْمَيْسِرَ مَعَ الْأَوْثَانِ‏.

All of this, its buying, selling, and benefiting from it in any way is forbidden by Allah^-azwj, Prohibited, and it is filth from the work of Satan^-la. Allah^-azwj has Mentioned wine and gambling alongside the idols’’.[311]

4- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع‏ أَنَّ رَسُولَ اللَّهِ ص سَابَقَ بَيْنَ الْخَيْلِ وَ أَعْطَى السَّوَابِقَ مِنْ عِنْدِهِ‏.

(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Rasool-Allah^-saww raced the horses, and gave (prizes to) the racers from his^-saww own possessions’’.[312]

5- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا سَبَقَ إِلَّا فِي حَافِرٍ أَوْ نَصْلٍ أَوْ خُفٍ‏.

(The book) ‘Qurb Al Isnaad’ –

He said, ‘Rasool-Allah^-saww said: ‘There is no racing except regarding a hooved-one (horses) or arrows, or padded hooves (camels)!’’[313]

6- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ عَنْ جَدِّهِ ع‏ أَنَّ النَّبِيَّ ص أَجْرَى الْخَيْلَ وَ جَعَلَ فِيهَا سَبْعَ أَوَاقٍ مِنْ فِضَّةٍ وَ أَنَّ النَّبِيَّ ص أَجْرَى الْإِبِلَ مُقْبِلَةً مِنْ تَبُوكَ فَسَبَقَتِ الْعَضْبَاءُ وَ عَلَيْهَا أُسَامَةُ فَجَعَلَ النَّاسُ يَقُولُونَ سَبَقَ رَسُولُ اللَّهِ ص وَ رَسُولُ اللَّهِ يَقُولُ سَبَقَ أُسَامَةُ.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws: ‘The Prophet^-saww held horse races and set a prize of seven ounces of silver. He^-saww also held camel races as they were returning from Tabuk, and the camel Al-Azba won, with Usama riding it. The people went on to say, ‘Rasool-Allah^-saww won!’, and Rasool-Allah^-saww said: ‘Usama won!’’[314]

7- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ غِيَاثٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ لَا جَنَبَ وَ لَا جَلَبَ وَ لَا شِغَارَ فِي الْإِسْلَامِ

(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Ja’far Bin Bashir, from Giyas who said,

‘I heard Abu Abdullah^-asws saying: ‘I heard Abu Abdullah^-asws say: There is neither ‘Janab’, nor ‘Jalab’, nor ‘Shighar’ in Al-Islam!’

قَالَ الْجَلَبُ الَّذِي يَجْلِبُ مَعَ الْخَيْلِ يَرْكُضُ مَعَهَا وَ الْجَنَبُ الَّذِي يَقُومُ فِي أَعْرَاضِ‏ الْخَيْلِ فَيَصِيحُ بِهَا وَ الشِّغَارُ كَانَ يُزَوِّجُ فِي الْجَاهِلِيَّةِ ابْنَتَهُ بِأُخْتِهِ‏.

He^-asws explained: Jalab is when someone runs alongside the horses to urge them on. Janab is when someone stands to the side of the horses and shouts at them. Shighar was a practice in the pre-Islamic era where a man would marry off his daughter in exchange for marrying another man’s sister’’.[315]

8- ضا، فقه الرضا عليه السلام‏ إِيَّاكَ وَ الضَّرْبَةَ بِالصَّوْلَجَانِ فَإِنَّ الشَّيْطَانَ يَرْكُضُ مَعَكَ وَ الْمَلَائِكَةَ تَنْفِرُ عَنْكَ وَ مَنْ عَثَرَ دَابَّتُهُ فَمَاتَ دَخَلَ النَّارَ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws: ‘Beware of striking with the polo stick, for Satan^-la runs with you, and the Angels flee from you. And whoever’s mount stumbles and he dies, he enters the Fire’’.[316]

9- سن، المحاسن أَبِي عَنِ ابْنِ الْمُغِيرَةِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع‏ أَنَّهُ كَرِهَ إِخْصَاءَ الدَّوَابِّ وَ التَّحْرِيشَ بَيْنَهَا.

(The book) ‘Al Mahasin’ – My father, from Ibn Al Mugheira and Muhammad Bin Sinan, from Talha Bin Zayd,

‘From Abu Abdullah^-asws, from his^-asws father^-asws, he^-asws disliked castrating the animals and inciting between them’’.[317]

10- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ التَّحْرِيشِ بَيْنَ الْبَهَائِمِ فَقَالَ كُلُّهُ مَكْرُوهٌ إِلَّا الْكِلَابَ‏.

(The book) ‘Al Mahasin’ – Ali Bin Al Hakam, from Aban Bin Usman, from Abu Al Abbas,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the inciting between the animals. He^-asws said: ‘All of it is dislike except the dogs’’.[318]

11- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ تَعَالَى‏ وَ أَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ قَالَ سَيْفٌ وَ تُرْسٌ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Isa, from the one who mentioned it,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj the Exalted: And prepare for them whatever force you are able to [8:60]. He^-asws said: ‘Sword and shield’’.[319]

12- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ فِي قَوْلِهِ تَعَالَى‏ وَ أَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ قَالَ الرَّمْيُ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Al Mugheira raising it, said,

‘Rasool-Allah^-saww said regarding Words of the Exalted: And prepare for them whatever force you are able to [8:60]. He^-saww said: ‘The arrows’’.[320]

13– ين، كتاب حسين بن سعيد و النوادر بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ عَمِّهِ بَشِيرٍ النَّبَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَدِمَ أَعْرَابِيٌّ النَّبِيَّ ص فَقَالَ يَا رَسُولَ اللَّهِ تُسَابِقُنِي بِنَاقَتِكَ هَذِهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – One of our companions, from Ali Bin Shajarah, from his uncle Bashir Al Nabbal,

‘From Abu Abdullah^-asws having said: ‘A Bedouin came to the Prophet^-saww. He said, ‘O Rasool-Allah^-saww! Will you^-saww race me with this she-camel of yours?’

قَالَ فَسَابَقَهُ فَسَبَقَهُ الْأَعْرَابِيُّ فَقَالَ رَسُولُ اللَّهِ ص إِنَّكُمْ رَفَعْتُمُوهَا فَأَحَبَّ اللَّهُ أَنْ يَضَعَهَا إِنَّ الْجِبَالَ تَطَاوَلَتْ لِسَفِينَةِ نُوحٍ ع وَ كَانَ الْجُودِيُّ أَشَدَّ تَوَاضُعاً فَحَطَّ اللَّهُ بِهَا عَلَى الْجُودِيِ‏.

He^-asws said: ‘The Bedouin raced him^-saww, and he^-saww won. Rasool-Allah^-saww said: ‘You raised it, so Allah^-azwj Wanted to lower it. The mountains competed in height for the Ark of Noah^-as, but Mount Judi was the most humble, so Allah^-azwj Brought it to rest upon Mount Judi’’.[321]

14- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الْمُحْرِمِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَارِعَ

(The book) ‘Kitab Al-Masaail’ of Ali son of Ja’far^-asws, from his brother Musa^-asws, he said, ‘I asked him^-asws about the one in Ihraam (of Hajj), ‘Is it correct for him to wrestle?’

قَالَ لَا يَصْلُحُ مَخَافَةَ أَنْ يُصِيبَهُ جَرْحٌ أَوْ يَقَعَ بَعْضُ شَعْرِهِ.

He^-asws said: ‘It is not correct, fearing that an injury might hit him or some of his hair might fall out’’.[322]

15- كِتَابُ زَيْدٍ النَّرْسِيِّ، قَالَ سَمِعْتُهُ يَقُولُ‏ إِيَّاكُمْ وَ مُجَالَسَةَ اللَّعَّانِ فَإِنَّ الْمَلَائِكَةَ لَتَنْفِرُ عِنْدَ اللِّعَانِ وَ كَذَلِكَ تَنْفِرُ عِنْدَ الرِّهَانِ وَ إِيَّاكُمْ وَ الرِّهَانَ إِلَّا رِهَانَ الْخُفِّ وَ الْحَافِرِ وَ الرِّيشِ فَإِنَّهُ تَحْضُرُهُ الْمَلَائِكَةُ

The book of Zayd Al Narsy who said,

‘I heard him^-asws saying: ‘Beware of sitting with those who curse frequently, for indeed the Angels withdraw when cursing occurs, and likewise they withdraw when there is gambling! Beware of gambling, except for gambling on camels’ hooves, horses’ hooves, and arrows (i.e., races or competitions involving these), for the Angels attend those.

فَإِذَا سَمِعْتَ اثْنَيْنِ يَتَلَاعَنَانِ فَقُلِ اللَّهُمَّ بَدِيعَ السَّماواتِ وَ الْأَرْضِ صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ وَ لَا تَجْعَلْ ذَلِكَ إِلَيْنَا وَاصِلًا وَ لَا تَجْعَلْ لِلَعْنِكَ وَ سَخَطِكَ وَ نَقِمَتِكَ إِلَى وَلِيِّ الْإِسْلَامِ وَ أَهْلِهِ مَسَاغاً

And if you hear two people cursing each other, say, ‘O Allah^-azwj, Originator of the skies and the earth! Send Salawaat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and do not Place that upon us nor make Your^-azwj Curse, Wrath, or Punishment reach the guardian^-asws of Islam and its people!

اللَّهُمَّ قَدِّسِ الْإِسْلَامَ وَ أَهْلَهُ تَقْدِيساً لَا يُسِيغُ إِلَيْهِ سَخَطَكَ وَ اجْعَلْ لَعْنَكَ عَلَى الظَّالِمِينَ الَّذِينَ ظَلَمُوا أَهْلَ دِينِكَ وَ حَارَبُوا رَسُولَكَ وَ وَلِيَّكَ وَ أَعِزَّ الْإِسْلَامَ وَ أَهْلَهُ وَ زَيِّنْهُمْ بِالتَّقْوَى وَ جَنِّبْهُمُ الرَّدَى‏.

O Allah^-azwj! Sanctify Islam and its people with a sanctification that Your^-azwj Wrath cannot reach, and Place Your^-azwj Curse upon the wrongdoers who wronged the people of Your^-azwj religion, fought Your^-azwj Rasool^-saww and Your^-azwj guardian^-asws. Strengthen Islam and its people, Adorn them with piety, and Protect them from the regress!’’[323]

16- بِشَارَةُ الْمُصْطَفَى، قَالَ حَدَّثَنَا الشَّيْخُ الْعَالِمُ أَبُو إِسْحَاقَ إِسْمَاعِيلُ بْنُ أَبِي الْقَاسِمِ بْنِ أَحْمَدَ الدَّيْلَمِيُّ عَنْ أَبِي إِسْحَاقَ إِبْرَاهِيمَ بْنِ بُنْدَارَ الصَّيْرَفِيِّ عَنِ الْقَاضِي أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْجَبَلِيِّ عَنِ السَّيِّدِ أَبِي طَالِبٍ الْحُسَيْنِيِّ عَنْ أَبِي مَنْصُورٍ مُحَمَّدٍ الدِّينَوَرِيِّ عَنْ أَبِي شَاكِرِ بْنِ الْبَخْتَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ الْعَبَّاسِ الضَّبِّيِّ عَنْ يَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ عَنْ عَبْدِ اللَّهِ بْنِ الْوَسِيمِ عَنْ أَبِي رَافِعٍ قَالَ:

(The book) ‘Bashaarat Al Mustafa^-saww – It was narrated to us by the Shekh, the scholar Abu Is’haq Ismail Bin Abu Al Qasim Bin Ahmad Al Daylami, in his house, by dictation in the locality of the Helper of the Truth, during Rabbi Al Awwal of the year five hundred and twenty, from his words, from Abu Is’haq Ibrahim Bin Bundar Al Sayrafi, from the judge Abu Ja’far Muhammad Bin Ali Al Jabaly, from Al Seyyid, the imam Abu Talib Al-Husayni, from Abu Mansour Muhammad Bin Al Deynawary, from Ali Bin Shakir Bi Al Bakhtary, from Abdullah Bin Mohammad Bin Al Abbas Al Zabby, from Yahya Bin Saeed Al Qattan, from Ubeydullah Bin Al Waseem, from Abu Rafi’u who said,

كُنْتُ أُلَاعِبُ الْحَسَنَ بْنَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ هُوَ صَبِيٌّ بِالْمَدَاحِي فَإِذَا أَصَابَتْ مِدْحَاتِي مِدْحَاتَهُ قُلْتُ احْمِلْنِي

I was playing with Al-Hassan^-asws Bin Ali^-asws, and he^-asws was a child, with Al-Madahy (a toy). So, when my toy hit his^-asws toy, I said, ‘You^-asws have to carry me’.

فَيَقُولُ وَيْحَكَ أَ تَرْكَبُ ظَهْراً حَمَلَهُ رَسُولُ اللَّهِ ص

He^-asws said: ‘Will you ride upon a back which Rasool-Allah^-saww carried?’

فَأَتْرُكُهُ فَإِذَا أَصَابَتْ مِدْحَاتُهُ مِدْحَاتِي قُلْتُ لَهُ لَا أَحْمِلُكَ كَمَا لَمْ تَحْمِلْنِي

I left him^-asws. And when his^-asws toy hit my toy, I said, to him^-asws, ‘I will not carry you^-asws just as you^-asws did not carry me’.

فَيَقُولُ أَ وَ مَا تَرْضَى أَنْ تَحْمِلَ بَدَناً حَمَلَهُ رَسُولُ اللَّهِ ص فَأَحْمِلُهُ‏.

He^-asws said: ‘Or are you not pleased that you carry a body which Rasool-Allah^-saww carried?’ So I carried him^-asws’’.[324]

باب 54 فضل الوصية و آدابها و قبول الوصية و لزومها

CHAPTER 54 – THE MERITS OF MAKING A WILL, AND ITS METHOD, AND ACCEPTANCE OF THE WILL AND ITS BINDING

1- تم، فلاح السائل بِإِسْنَادِنَا إِلَى التَّلَّعُكْبَرِيِّ عَنِ الْجَلُودِيِّ عَنْ أَحْمَدَ بْنِ عَمَّارِ بْنِ خَالِدٍ عَنْ زَكَرِيَّا بْنِ يَحْيَى السَّاجِيِّ عَنْ مَالِكِ بْنِ خَالِدٍ الْأَسَدِيِّ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ حَسَنِ بْنِ حَسَنٍ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع عَنْ آبَائِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ لَمْ يُحْسِنِ الْوَصِيَّةَ عِنْدَ مَوْتِهِ كَانَ نَقْصاً فِي عَقْلِهِ وَ مُرُوَّتِهِ

(The book) ‘Falah Al Saail’ – By our chain to Al Talukbari, from Al Jaloudi, from Ahmad Bin Ammar Bin Khalid, from Zakaria Bin Yahya Al Sajy, from Malik Bin Khalid Al Asady, from Al-Hassan Bin Ibrahim Bin Abdullah Bin Hassan Bin Hassan,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘One who does not make good (through leaving a) will at his death would be deficient in his intellect and his chivalry’.

قَالُوا يَا رَسُولَ اللَّهِ وَ كَيْفَ الْوَصِيَّةُ

They said, ‘O Rasool-Allah^-saww, and how is the will (done)?’

قَالَ إِذَا حَضَرَتْهُ الْوَفَاةُ وَ اجْتَمَعَ النَّاسُ إِلَيْهِ قَالَ‏ اللَّهُمَّ فاطِرَ السَّماواتِ وَ الْأَرْضِ عالِمَ الْغَيْبِ وَ الشَّهادَةِ الرَّحْمنَ الرَّحِيمَ إِنِّي أَعْهَدُ إِلَيْكَ أَنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ وَ أَنَ‏ مُحَمَّداً عَبْدُكَ وَ رَسُولُكَ‏ وَ أَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها

He^-saww said: ‘When the expiry presents to him and the people gather to him, he said, ‘O Allah^-azwj, Originator of the skies and the earth, Knower of the unseen and the seen, the Beneficent, the Merciful! I pact to You^-azwj that I testify there is no god except You^-azwj Alone, there is no associate for You^-azwj, and Muhammad^-saww is Your^-azwj servant and Your^-azwj Rasool^-saww, and the Hour is coming, there is no doubt in it!

وَ أَنَّكَ تَبْعَثُ مَنْ فِي الْقُبُورِ وَ أَنَّ الْحِسَابَ حَقٌّ وَ أَنَّ الْجَنَّةَ حَقٌّ وَ مَا وَعَدَ اللَّهُ فِيهَا مِنَ النَّعِيمِ وَ مِنَ الْمَأْكَلِ وَ الْمَشْرَبِ وَ النِّكَاحِ حَقٌّ وَ أَنَّ النَّارَ حَقٌّ وَ أَنَّ الْإِيمَانَ حَقٌّ وَ أَنَّ الدِّينَ كَمَا وَصَفْتَ وَ أَنَّ الْإِسْلَامَ كَمَا شَرَّعْتَ وَ أَنَّ الْقَوْلَ كَمَا قُلْتَ وَ أَنَّ الْقُرْآنَ كَمَا أَنْزَلْتَ وَ أَنَّكَ أَنْتَ اللَّهُ الْحَقُّ الْمُبِينُ

And You^-azwj will Resurrect ones in the graves, and the Reckoning is true, and the Paradise is true, and what Allah^-azwj has Promised in it is true, of the bounties in it, and the food and the drink and the marriages, are true, and the Fire is true, and the Eman is true, and the religion is just as You^-azwj Described, and Al-Islam is just as You^-azwj Legislated, and the Word is just as You^-azwj Said, and the Quran is just as You^-azwj revealed, and surely You^-azwj are Allah^-azwj the Manifest Truth!

وَ إِنِّي أَعْهَدُ إِلَيْكَ فِي دَارِ الدُّنْيَا أَنِّي رَضِيتُ بِكَ رَبّاً وَ بِالْإِسْلَامِ دِيناً وَ بِمُحَمَّدٍ ص نَبِيّاً وَ بِعَلِيٍّ ع إِمَاماً وَ بِالْقُرْآنِ كِتَاباً وَ أَنَّ أَهْلَ بَيْتِ نَبِيِّكَ عَلَيْهِ وَ عَلَيْهِمُ السَّلَامُ أَئِمَّتِي

And I pledge to You^-azwj in the house of the world, I am pleased with You^-azwj as Lord^-azwj, and with Islam as religion, and with Muhammad^-saww as Prophet^-saww, and with Ali^-asws as Imam^-asws, and with the Quran as Book, and People^-asws of the Household of Your^-azwj Prophet^-saww are my Imams^-asws, upon them^-asws be the greetings!

اللَّهُمَّ أَنْتَ ثِقَتِي عِنْدَ شِدَّتِي وَ رَجَائِي عِنْدَ كُرْبَتِي وَ عُدَّتِي عِنْدَ الْأُمُورِ الَّتِي تَنْزِلُ بِي وَ أَنْتَ وَلِيِّي فِي نِعْمَتِي وَ إِلَهِي وَ إِلَهُ آبَائِي صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ وَ لَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ أَبَداً وَ آنِسْ فِي قَبْرِي وَحْشَتِي وَ اجْعَلْ لِي عِنْدَكَ عَهْداً يَوْمَ أَلْقَاكَ مَنْشُوراً

O Allah^-azwj! You^-azwj are my trust in my adversity, and my hope in my distress, and my weapon in the matters which befall me, and You^-azwj are my Guardian regarding my bounties, and my God^-azwj and God^-azwj of my forefathers! Send Salawaat upon Muhammad^-saww and his^-saww Progeny^-asws, and do not Allocate me to myself in the blink of an eye, ever, and comfort in my grave of my loneliness, and Make for me a pact in Your^-azwj Presence on the Day I meet You^-azwj, publicised!’

فَهَذَا عَهْدُ الْمَيِّتِ يَوْمَ يُوصِي بِحَاجَتِهِ وَ الْوَصِيَّةُ حَقٌّ عَلَى كُلِّ مُسْلِمٍ

So, this is the pact of a deceased on the day he bequeaths with his need, and the will is a right upon every Muslim’.

قَالَ أَبُو عَبْدِ اللَّهِ ع وَ تَصْدِيقُ هَذَا فِي سُورَةِ مَرْيَمَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ لا يَمْلِكُونَ الشَّفاعَةَ إِلَّا مَنِ اتَّخَذَ عِنْدَ الرَّحْمنِ عَهْداً وَ هَذَا هُوَ الْعَهْدُ.

Abu Abdullah^-asws said: ‘And the verification of this is in Surah Maryam^-as, Words of Allah^-azwj Blessed and Exalted: They shall not be controlling the intercession, except one who takes a Pact with the Beneficent [19:87]. And this, it is the pact.[325]

2- وَ قَالَ النَّبِيُّ ص لِعَلِيٍّ ع تَعَلَّمْهَا أَنْتَ وَ عَلِّمْهَا أَهْلَ بَيْتِكَ وَ شِيعَتَكَ

And the Prophet^-saww said to Ali^-asws: ‘You^-asws learn it and teach it to People^-asws of your^-asws Household and your^-asws Shias!’

قَالَ وَ قَالَ ع عَلَّمَنِيهَا جَبْرَئِيلُ.

He (the narrator) said, ‘And he^-saww, ‘Jibraeel^-as taught it’’.[326]

3- أَقُولُ وَجَدْتُ مَنْقُولًا مِنْ خَطِّ الشَّهِيدِ نَقْلًا مِنْ كِتَابِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع‏ مِثْلَهُ‏ ضه،

I say, ‘I found copied from handwriting of Al-Shaheed, copying from the book of Al-Husayn Bin Saeed, from one of his companions, raising it to Abu Abdullah^-asws, similar to it.

روضة الواعظين قَالَ رَسُولُ اللَّهِ ص‏ مَا يَنْبَغِي لِامْرِئٍ مُسْلِمٍ أَنْ يَبِيتَ لَيْلَةً إِلَّا وَ وَصِيَّتُهُ تَحْتَ رَأْسِهِ.

(The book) ‘Rowzat Al Waizeen – Rasool-Allah^-saww said: ‘It is not befitting for a Muslim man that he spends a night except that his will should be beneath his head’.[327]

4- وَ قَالَ ص‏ الْوَصِيَّةُ تَمَامُ مَا نَقَصَ مِنَ الزَّكَاةِ.

And he^-saww said: ‘The will completes what was deficient from the (payments of) Zakat’’.[328]

5- وَ قَالَ: مَنْ لَمْ يُحْسِنْ وَصِيَّتَهُ عِنْدَ الْمَوْتِ كَانَ نَقْصاً فِي مُرُوَّتِهِ وَ عَقْلِهِ.

And he said: ‘One who does not make good (through leaving) his will at the death, there would be deficient in his Chivalry and his intellect’.[329]

6- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ مَنْ أَوْصَى وَ لَمْ يَحِفْ وَ لَمْ يُضَارَّ كَانَ كَمَنْ تَصَدَّقَ بِهِ فِي حَيَاتِهِ.

And Amir Al-Momineen^-asws said: ‘One who makes a will and is not excessive and does not harm would be like the one who has donated it during his lifetime’.[330]

7- وَ قَالَ ع‏ مَا أُبَالِي أَضْرَرْتُ بِوَرَثَتِي أَوْ سَرَقْتُهُمْ ذَلِكَ الْمَالَ.

And he^-asws said: ‘I^-asws don’t care whether I^-asws harm my^-asws inheritors or I^-asws turn it away from them, that wealth’’.[331] (Recording error according to the book Al Saraair)

8- وَ قَالَ الصَّادِقُ ع‏ الْوَصِيَّةُ حَقٌّ عَلَى كُلِّ مُسْلِمٍ.

And Al-Sadiq^-asws said: ‘(Making) the will is a right upon every Muslim’’.[332]

9- وَ قَالَ ع‏ مَا مِنْ مَيِّتٍ تَحْضُرُهُ الْوَفَاةُ إِلَّا رَدَّ اللَّهُ عَلَيْهِ مِنْ سَمْعِهِ وَ بَصَرِهِ وَ عَقْلِهِ لِلْوَصِيَّةِ أَخَذَ الْوَصِيَّةَ أَوْ تَرَكَ وَ هِيَ الرَّاحَةُ الَّتِي يُقَالُ لَهَا رَاحَةُ الْمَوْتِ فَهِيَ حَقٌّ عَلَى كُلِّ مُسْلِمٍ.

And he^-asws said: ‘There is none from a dying one, the expiry presents to him, except Allah^-azwj Return to him his hearing, and his sight, and his intellect for making the will. He either makes the will or neglects, and it is the rest which is called ‘the rest of death’, for it is a right upon every Muslim’.[333]

10- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص‏ مَنْ ضَمِنَ وَصِيَّةَ الْمَيِّتِ فِي أَمْرِ الْحَجِّ ثُمَّ فَرَّطَ فِي ذَلِكَ مِنْ غَيْرِ عُذْرٍ لَا يَقْبَلُ اللَّهُ صَلَاتَهُ وَ صِيَامَهُ وَ لَا يُسْتَجَابُ دُعَاؤُهُ وَ كُتِبَ عَلَيْهِ كُلَّ يَوْمٍ وَ لَيْلَةٍ مِائَةُ خَطِيئَةٍ أَصْغَرُهَا كَمَنْ زَنَى بِأُمِّهِ أَوْ بِابْنَتِهِ

(The book) ‘Jamie Al Akhbaar’ –

‘Rasool-Allah^-saww said: ‘One who takes responsibility of a will of the deceased regarding the matter of Hajj, then he neglects regarding that from without a (valid) excuse, Allah^-azwj will neither Accept his Salat, nor his Fast, nor Answer his supplication, and will Write against him during every day and night, one hundred misdeeds, their smallest being the like the one who has committed adultery with his mother or with his sister.

وَ إِنْ قَامَ بِهَا مِنْ عَامِهِ كُتِبَ لَهُ بِكُلِّ دِرْهَمٍ ثَوَابُ حَجَّةٍ وَ عُمْرَةٍ فَإِنْ مَاتَ مَا بَيْنَهُ وَ بَيْنَ‏ الْقَابِلِ مَاتَ شَهِيداً وَ كُتِبَ لَهُ مَا بَيْنَهُ وَ بَيْنَ الْقَابِلِ كُلَّ يَوْمٍ وَ لَيْلَةٍ ثَوَابُ شَهِيدٍ وَ قُضِيَ لَهُ حَوَائِجُ الدُّنْيَا وَ الْآخِرَةِ.

And if he were to stand by it in his year, there will be Written for him with every Dirham, Rewards of a Hajj and an Umrah. If he dies in what is between it and the following year, would dies as a martyr, and in what is between it and the following year there will be Written for him every day and night, Rewards of a martyr, and there will be fulfilled for him needs of the world and the Hereafter’’.[334]

11- وَ قَالَ ع‏ مَنْ ضَمِنَ وَصِيَّةَ الْمَيِّتِ ثُمَّ عَجَزَ عَنْهَا مِنْ غَيْرِ عُذْرٍ لَا يُقْبَلُ مِنْهُ صَرْفٌ وَ لَا عَدْلٌ وَ لَعَنَهُ كُلُّ مَلَكٍ بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ يُصْبِحُ وَ يُمْسِي فِي سَخَطِ اللَّهِ وَ كُلَّمَا قَالَ يَا رَبِّ نَزَلَتْ عَلَيْهِ اللَّعْنَةُ وَ كَتَبَ اللَّهُ ثَوَابَ حَسَنَاتِهِ كُلِّهِ لِذَلِكَ الْمَيِّتِ فَإِنْ مَاتَ عَلَى حَالِهِ دَخَلَ النَّارَ

And he^-asws said: ‘One who takes responsibility of a will of the deceased, then is unable from it without a (valid) excuse, neither compensation nor a substitute will be Accepted from him, and every Angel between the sky and the earth will curse him, and morning and evening he will be in the wrath of Allah^-azwj; and every time he says, ‘O Lord^-azwj!’, the curse will descend upon him, and Allah^-azwj will Write the Rewards of his good deeds, all of them, to be for the deceased. If he dies upon his state, he will enter the Fire!

فَإِنْ قَامَ بِهِ كُتِبَ لَهُ كُلَّ يَوْمٍ وَ لَيْلَةٍ عِتْقُ رَقَبَةٍ وَ لَهُ عِنْدَ اللَّهِ بِكُلِّ دِرْهَمٍ مَدِينَةٌ وَ سِتُّونَ حَوْرَاءَ وَ يُمْسِي وَ يُصْبِحُ وَ لَهُ بَابَانِ مَفْتُوحَانِ إِلَى الْجَنَّةِ

If he stands by it, there shall be written for him, every day and night, (Rewards of) liberation of a neck, and for him, with every Dirham, would be a city in the Presence of Allah^-azwj, and sixty Maiden Houries, and evening and morning two doors will be opened for him to the Paradise.

فَإِنْ مَاتَ مَا بَيْنَهُ وَ بَيْنَ الْقَابِلِ مَاتَ مَغْفُوراً لَهُ وَ أَعْطَاهُ اللَّهُ يَوْمَ الْقِيَامَةِ مِثْلَ ثَوَابِ مَنْ حَجَّ وَ اعْتَمَرَ وَ يَكُونُ فِي الْجَنَّةِ رَفِيقَ يَحْيَى بْنِ زَكَرِيَّا.

If he dies in what is between it and the following year, he would die having been Forgiven, and on the Day of Qiyamah Allah^-azwj will Give him Rewards similar to one performing Hajj and Umrah, and in the Paradise he will be a friend of Yahya Bin Zakariya^-as’’.[335]

12- وَ قَالَ ع‏ مَنْ ضَمِنَ وَصِيَّةَ الْمَيِّتِ مِنْ أَمْرِ الْحَجِّ فَلَا يَعْجِزَنَّ فِيهَا فَإِنَّ عُقُوبَتَهَا شَدِيدَةٌ وَ نَدَامَتَهَا طَوِيلَةٌ لَا يَعْجِزُ عَنْ وَصِيَّةِ الْمَيِّتِ إِلَّا شَقِيٌّ وَ لَا يَقُومُ بِهَا إِلَّا سَعِيدٌ

And he^-asws said: ‘One who takes responsibility of a will of the deceased, regarding the matter of Hajj, and does not fulfil it, its punishment is severe and its regret will be lengthy. No one will fail in a will of the deceased except a wretch, nor stand by it except a fortunate one!

فَمَنْ أَقَامَ بِهَا سَرِيعاً حَرَّمَ اللَّهُ جَسَدَهُ عَلَى النَّارِ وَ أَدْخَلَهُ الْجَنَّةَ مَعَ الصِّدِّيقِينَ وَ الشُّهَدَاءِ وَ أَكْرَمَهُ كَرَامَةَ سَبْعِينَ شَهِيداً وَ كَتَبَ لَهُ مَا دَامَ حَيّاً كُلَّ يَوْمٍ أَلْفَ حَسَنَةٍ وَ رَفَعَ لَهُ أَلْفَ دَرَجَةٍ

The one who stands by it swiftly, Allah^-azwj will Prohibit his body unto the Fire and Admit him into the Paradise along with the truthful, and the martyrs, and Honour him with honours of seventy martyrs, and Write for him, for as long as he is alive, a thousand good deeds every day, and Raise for him a thousand ranks.

الْوَيْلُ لِمَنْ عَجَزَ عَنْهَا كُتِبَ عَلَيْهِ كُلَّ يَوْمٍ أَلْفُ خَطِيئَةٍ وَ يُبْنَى لَهُ بِكُلِّ قَدَمٍ بَيْتٌ فِي النَّارِ وَ لَا يَنْظُرُ اللَّهُ إِلَيْهِ حَيّاً وَ لَا مَيِّتاً فَإِنْ مَاتَ عَلَى حَالِهِ قَامَ مِنْ قَبْرِهِ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ آيِسٌ مِنْ رَحْمَتِهِ‏.

The woe be to the one who fails from it! Every day there will be written against him a thousand misdeeds, and there will be built for him, with every step, a house in the Fire, and Allah^-azwj will not Look at him, neither alive nor when dead. If he dies upon his state, he will stand from his grave and it shall be written between his eyes: ‘Despaired from His^-azwj Mercy’’.[336]

13- نُقِلَ مِنْ خَطِّ الشَّهِيدِ رَحِمَهُ اللَّهُ نَقْلًا مِنْ خَطِّ الشَّيْخِ أَبِي جَعْفَرٍ الطُّوسِيِّ قَالَ رَوَى الْحُسَيْنُ بْنُ سَعِيدٍ فِي كِتَابِهِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ الْوَصِيَّةُ حَقٌّ عَلَى كُلِّ مُسْلِمٍ.

It is copied from handwriting of Al Shaheed, may Allah^-azwj Mercy him, copying from handwriting of the sheykh Abu Ja’far Al Tusi who said, ‘It is reported by Al-Husayn Bin Saeed in his book, from Muhammad Bin Al Fuzeyl, from Abu Al Sabbah Al Kinani who said,

‘Abu Abdullah^-asws said: ‘The will is a right upon every Muslim’’.[337]

14- نهج، نهج البلاغة قَالَ ع‏ يَا ابْنَ آدَمَ كُنْ وَصِيَّ نَفْسِكَ وَ اعْمَلْ فِي مَالِكَ مَا تُؤْثِرُ أَنْ يُعْمَلَ فِيهِ مِنْ بَعْدِكَ‏.

(The book) ‘Nahj Al Balagah’ –

He^-asws said: ‘O son of Adam^-as! Be an advisor to yourself regarding your wealth, and work in your wealth as you would prefer that it be worked with from after you’’.[338]

15- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع يَرْفَعُهُ قَالَ: الْحَيْفُ‏ فِي الْوَصِيَّةِ مِنَ الْكَبَائِرِ يَعْنِي الظُّلْمَ فِيهَا.

(The book) ‘Qurb Al Isnaad’ – Haroun Ibn Sadaqa,

‘From Al-Sadiq^-asws, from his^-asws father^-asws raising it, said: ‘The wrongdoing in the will is from the major sins, meaning the injustice in it’’.[339]

16 ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِ‏ مِثْلَهُ‏.

(The book) ‘Ilal Al Sharaie’ – My father, from Al Himeyri, similar to it.[340]

17- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: مَنْ عَدَلَ فِي وَصِيَّتِهِ كَانَ بِمَنْزِلَةِ مَنْ تَصَدَّقَ بِهَا فِي حَيَاتِهِ وَ مَنْ جَارَ فِي وَصِيَّتِهِ لَقِيَ اللَّهَ يَوْمَ الْقِيَامَةِ وَ هُوَ عَنْهُ مُعْرِضٌ‏.

(The book) ‘Qurb Al Isnaad’ – By this chain,

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘One who is just in his will would be at the status of the one who has donated in charity with it during his lifetime, and one who is tyrannous in his will meet Allah^-azwj on the Day of Qiyamah and He^-azwj Turn away from him’’.[341]

18- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِ‏ مِثْلَهُ‏.

(The book) ‘Ilal Al Sharaie’ – My father, from Al Himeyri, similar to it.[342]

19- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ: إِنَّ رَسُولَ اللَّهِ ص بَلَغَهُ أَنَّ رَجُلًا مِنَ الْأَنْصَارِ تُوُفِّيَ وَ لَهُ صِبْيَةٌ صِغَارٌ وَ لَيْسَ لَهُ مَبِيتُ لَيْلَةٍ تَرَكَهُمْ يَتَكَفَّفُونَ النَّاسَ وَ قَدْ كَانَ لَهُ سِتَّةٌ مِنَ الرَّقِيقِ لَيْسَ لَهُ غَيْرُهُمْ وَ إِنَّهُ أَعْتَقَهُمْ عِنْدَ مَوْتِهِ

(The book) ‘Qurb Al Isnaad’ – By this chain who said,

‘It reached Rasool-Allah^-saww that a man from the Helpers had expired and for him were young girls, and there wasn’t for him anything for him he had left them to beg from the people, and there were six slaves for him. There wasn’t for him other than them, and he had freed them at his death.

فَقَالَ لِقَوْمِهِ مَا صَنَعْتُمْ بِهِ

He^-saww said to his people: ‘What did you do with him?’

قَالُوا دَفَنَّاهُ

They said, ‘We buried him!’

فَقَالَ أَمَا إِنِّي لَوْ عَلِمْتُهُ مَا تَرَكْتُكُمْ تَدْفِنُونَهُ مَعَ أَهْلِ الْإِسْلَامِ تَرَكَ وُلْدَهُ صِغَاراً يَتَكَفَّفُونَ النَّاسَ‏.

He^-saww said: ‘But, had I^-saww known of it, I^-saww would not have left you to bury him with the people of Islam! He neglected his small children to beg from the people!’’[343]

20- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ‏ لَأَنْ أُوصِيَ بِالْخُمُسِ أَحَبُّ إِلَيَّ مِنْ أَنْ أُوصِيَ بِالرُّبُعِ وَ لَأَنْ أُوصِيَ بِالرُّبُعِ أَحَبُّ إِلَيَّ مِنْ أَنْ أُوصِيَ بِالثُّلُثِ مَنْ أَوْصَى بِالثُّلُثِ فَلَمْ يَتْرُكْ شَيْئاً.

(The book) ‘Qurb Al Isnaad’ – By this chain, said,

‘Amir Al-Momineen^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, said: ‘If I^-asws were to bequeath with the fifth, it would be more beloved to me^-asws than if I^-asws were to bequeath with the quarter, and if I^-asws were to bequeath with the quarter it would be more beloved to me^-asws than if I^-asws were to bequeath with the third! One who bequeaths with the third had not neglected anything’.[344]

21 ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِ‏ مِثْلَهُ‏.

(The book) ‘Ilal Al Sharaie’ – My father, from Al Himeyri, similar to it.[345]

22- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ قَالَ قَالَ الصَّادِقُ ع‏ إِنْ أَقَلْتَ فِي عُمُرِكَ يَوْمَيْنِ فَاجْعَلْ أَحَدَهُمَا لِآخِرَتِكَ تَسْتَعِينُ بِهِ عَلَى يَوْمِ مَوْتِكَ

(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa who said,

‘Al-Sadiq^-asws said: ‘If only two days remain in your lifespan, make one of these for your Hereafter to be assisted with upon the day of your death!’

فَقِيلَ وَ مَا تِلْكَ الِاسْتِعَانَةُ

It was said, ‘And what is that assistance?’

قَالَ لِيُحْسِنْ تَدْبِيرَ مَا يُخَلِّفُ وَ يُحْكِمُهُ بِهِ‏.

He^-asws said: ‘For him to improve management of what he leaves behind, and decide with it’.[346]

23- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْيَقْطِينِيِّ عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ عَلِيِّ بْنِ أَبِي نُعَيْمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ ابْنَ آدَمَ تَطَوَّلْتُ عَلَيْكَ بِثَلَاثٍ سَتَرْتُ عَلَيْكَ مَا لَوْ يَعْلَمُ بِهِ أَهْلُكَ مَا وَارَوْكَ وَ أَوْسَعْتُ عَلَيْكَ فَاسْتَقْرَضْتُ مِنْكَ فَلَمْ تُقَدِّمْ خَيْراً وَ جَعَلْتُ لَكَ نَظِرَةً عِنْدَ مَوْتِكَ فِي ثُلُثِكَ فَلَمْ تُقَدِّمْ خَيْراً.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Yaqteeny, from Zakariya Al Momin, from Ali Bin Abu Nueym, from Abu Hamza,

‘From Abu Ja’far^-asws having said: ‘Allah^-azwj Blessed and Exalted Says: “Son of Adam^-as! I^-azwj have Conferred upon you with three – I^-azwj have Covered upon you what, had your family known of it, they would not have buried you! And I^-azwj have Expanded (sustenance) upon you, then I^-azwj asked to borrow from you, but you did not advance any good! And I^-azwj Made for you at your death, a consideration regarding your third, but you did not advance any good’.[347]

24- ع، علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ الْبَرَاءُ بْنُ مَعْرُورٍ الْأَنْصَارِيُّ بِالْمَدِينَةِ وَ كَانَ رَسُولُ اللَّهِ ص بِمَكَّةَ وَ أَنَّهُ حَضَرَهُ الْمَوْتُ فَأَوْصَى بِثُلُثِ مَالِهِ فَجَرَتْ بِهِ السُّنَّةُ.

(The book) ‘Ilal Al Sharaie’ – My father, from Ahmad Bin Idrees, from Ibn Isa, from Al-Husayn Bin Saeed, from Hammad Bin Isa, from Muawiya Bin Ammar,

‘From Abu Abdullah^-asws having said: ‘Al-Bara’a Bin Marour the Helper was at Al-Medina, and Rasool-Allah^-saww was at Makkah, and the death presented to him, so he bequeathed a third of his wealth, and the Sunnah flowed with it’’.[348]

25 ل، الخصال الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ مُصْعَبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ مِثْلَهُ‏.

(The book) ‘Al Khisaal’ – ‘Al Hamdany, from Ali, from his father, from Amro Bin Usman, from Al-Husayn Bin Mus’ab,

‘From Abu Abdullah^-asws, similar to it’’.[349]

26- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ فَمَنْ خافَ مِنْ مُوصٍ جَنَفاً أَوْ إِثْماً فَأَصْلَحَ بَيْنَهُمْ فَلا إِثْمَ عَلَيْهِ‏ قَالَ يَعْنِي إِذَا اعْتَدَى فِي الْوَصِيَّةِ إِذَا زَادَ عَلَى الثُّلُثِ‏.

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Abdullah Bin Al Salt, from Yunus raising it to,

Abu Abdullah^-asws regarding Words of Mighty and Majestic: But the one who fears from a testator, either an injustice (partiality) or a sin, so he reconciles between them, then there is no sin upon him [2:182]. He^-asws said: ‘When he transgresses regarding the will, when he increases upon the third’’.[350]

27- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع‏ أَنَّ رَجُلًا مِنَ الْأَنْصَارِ تُوُفِّيَ وَ لَهُ صِبْيَةٌ صِغَارٌ وَ لَهُ سِتَّةٌ مِنَ الرَّقِيقِ فَأَعْتَقَهُمْ عِنْدَ مَوْتِهِ وَ لَيْسَ لَهُ مَالٌ غَيْرُهُمْ فَأُتِيَ النَّبِيُّ ص فَأُخْبِرَ فَقَالَ مَا صَنَعْتُمْ بِصَاحِبِكُمْ‏

(The book) ‘Ilal Al Sharaie’ – My father, from Al Himeyri, from Haroun, from Ibn Sadaqa,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘A man from the Helpers died and for him were small girls, for him were six slaves. He freed them at his death, and there wasn’t any wealth for him other than them. The Prophet^-saww came and was informed. He^-saww said: ‘What did you do with your companion?’

قَالُوا دَفَنَّاهُ

They said, ‘We buried him’.

قَالَ لَوْ عَلِمْتُ مَا دَفَنْتُهُ مَعَ أَهْلِ الْإِسْلَامِ تَرَكَ وُلْدَهُ يَتَكَفَّفُونَ النَّاسَ‏.

He^-saww said: ‘Had I^-saww known I^-saww would not have let him be buried with the people of Islam. He neglected his children to beg the people!’’[351]

28- ضا، فقه الرضا عليه السلام‏ اعْلَمْ أَنَّ الْوَصِيَّةَ حَقٌّ وَاجِبٌ عَلَى كُلِّ مُسْلِمٍ وَ يُسْتَحَبُّ أَنْ يُوصِيَ الرَّجُلُ لِقَرَابَتِهِ مِمَّنْ لَا يَرِثُ شَيْئاً مِنْ مَالِهِ قَلَّ أَوْ كَثُرَ وَ إِنْ لَمْ يَفْعَلْ فَقَدْ خَتَمَ عَمَلَهُ بِالْمَعْصِيَةِ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Know that making a will is a rightful and obligatory duty upon every Muslim. It is recommended that a man make a will for his relatives who do not inherit anything from his wealth, whether the amount is small or significant. If he does not do so, he ends his deeds with disobedience.

وَ مَنْ أَوْصَى بِمَالِهِ أَوْ بِبَعْضِهِ فِي سَبِيلِ اللَّهِ مِنْ حَجٍّ أَوْ عِتْقٍ أَوْ صَدَقَةٍ أَوْ مَا كَانَ مِنْ أَبْوَابِ الْخَيْرِ فَإِنَّ الْوَصِيَّةَ جَائِزَةٌ لَا يَحِلُّ تَبْدِيلُهَا لِأَنَّ اللَّهَ يَقُولُ‏ فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ‏

Whoever makes a will with all or part of his wealth for the Sake of Allah^-azwj whether for Hajj, liberation (of a slave), charity, or any other act of kindness, then such a will is valid and must not be altered, for Allah^-azwj Says: So the one who alters it after having heard it, so its sin is upon those who are altering it; surely Allah is Hearing, Knowing [2:181]!

فَإِنْ أَوْصَى فِي غَيْرِ حَقٍّ أَوْ فِي غَيْرِ سُنَّةٍ فَلَا حَرَجَ أَنْ يَرُدَّهُ إِلَى حَقٍّ وَ سُنَّةٍ فَإِنْ أَوْصَى بِرُبُعِ مَالِهِ فَهُوَ أَحَبُّ إِلَيَّ مِنْ أَنْ يُوصِيَ بِالثُّلُثِ فَإِنْ أَوْصَى بِالثُّلُثِ فَهُوَ الْغَايَةُ فِي الْوَصِيَّةِ فَإِنْ أَوْصَى بِمَالِهِ كُلِّهِ فَهُوَ أَعْلَمُ بِمَا فَعَلَهُ وَ يَلْزَمُ الْوَصِيَّ إِنْفَاذُ وَصِيَّتِهِ عَلَى مَا أَوْصَى بِهِ‏.

If he makes a will that is not in accordance with what is right or not in line with the Sunnah, then there is no harm in returning it to what is right and in accordance with the Sunnah. If he makes a will for one-fourth of his wealth, that is more beloved to me than making a will for one-third. If he makes a will for one-third, that is the limit in making a will. If he makes a will for all of his wealth, then he knows best what he has done, and it is binding upon the executor to carry out his will as he had bequeathed with’.[352]

29 شي، تفسير العياشي السَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: السُّكْرُ مِنَ الْكَبَائِرِ وَ الْحَيْفُ فِي الْوَصِيَّةِ مِنَ الْكَبَائِرِ.

(The book) ‘Tafseer Al Ayyashi’ – Al Sakuni,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from Ali^-asws having said: ‘The intoxication is from the major sins, and the wrongdoing in the will is from the major sins’’.[353]

30- شي، تفسير العياشي عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ‏ إِنْ تَرَكَ خَيْراً الْوَصِيَّةُ قَالَ حَقٌّ جَعَلَهُ اللَّهُ فِي أَمْوَالِ النَّاسِ لِصَاحِبِ هَذَا الْأَمْرِ

(The book) ‘Tafseer Al Ayyashi’ – From Ammar Bin Marwak,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about Words of Allah^-azwj: that he leaves behind good [2:180]. He^-asws said: ‘A right Allah^-azwj has Made in wealth of the people for Master of this Command (Al-Mahdi^-ajfj)’.

قَالَ قُلْتُ لِذَلِكَ حَدٌّ مَحْدُودٌ

He (the narrator) said, ‘I said, ‘Is there a limiting limit for that?’

قَالَ نَعَمْ

He^-asws said: ‘Yes’.

قُلْتُ كَمْ

I said, ‘How much?’

قَالَ أَدْنَاهُ السُّدُسُ وَ أَكْثَرُهُ الثُّلُثُ‏.

He^-asws said: ‘The least is the sixth (1/6) and its most is the third (1/3)’’.[354]

(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about the will, ‘Is it allowed for the inheritors?’

31- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنِ الْوَصِيَّةِ تَجُوزُ لِلْوَارِثِ قَالَ نَعَمْ ثُمَّ تَلَا هَذِهِ الْآيَةَ إِنْ تَرَكَ خَيْراً الْوَصِيَّةُ لِلْوالِدَيْنِ وَ الْأَقْرَبِينَ‏.

He^-asws said: ‘Yes’. Then he^-asws recited: that he leaves behind good for the parents, and the relatives [2:180]’’.[355]

32- شي، تفسير العياشي عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: مَنْ لَمْ يُوصِ عِنْدَ مَوْتِهِ لِذِي قَرَابَتِهِ مِمَّنْ لَا يَرِثُ فَقَدْ خَتَمَ عَمَلَهُ بِمَعْصِيَةٍ.

(The book) ‘Tafseer Al Ayyashi’ – From Al Sakuni,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from Ali^-asws having said: ‘One who at his death, does not bequeath for his relative, from the one who do not inherit, he has ended his deeds with disobedience’’.[356]

33- شي، تفسير العياشي عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ع قَالَ: كُتِبَ عَلَيْكُمْ إِذا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِنْ تَرَكَ خَيْراً الْوَصِيَّةُ لِلْوالِدَيْنِ وَ الْأَقْرَبِينَ‏ قَالَ هِيَ مَنْسُوخَةٌ نَسَخَتْهَا آيَةُ الْفَرَائِضِ الَّتِي هِيَ الْمَوَارِيثُ‏ فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ‏ يَعْنِي بِذَلِكَ الْوَصِيَ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Ibn Muskan, from Abu Baseer,

‘From one of the two (5^th or 6^th Imam^-asws) having said: ‘The bequest is Prescribed upon you, when the death presents to one of you, that he leaves behind good for the parents, and the relatives [2:180]. He^-asws said: ‘This has been Abrogated. It is the Verse of the Obligations of the inheritances which Abrogated it So the one who alters it after having heard it, [2:181] – Meaning with that the trustee’’.[357]

34- شي، تفسير العياشي عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ تَعَالَى‏ إِنْ تَرَكَ خَيْراً الْوَصِيَّةُ لِلْوالِدَيْنِ وَ الْأَقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ‏ قَالَ شَيْئاً جَعَلَ اللَّهُ لِصَاحِبِ هَذَا الْأَمْرِ

(The book) ‘Tafseer Al Ayyashi’ – From Sama’at,

‘From Abu Abdullah^-asws regarding Words of the Exalted: that he leaves behind good for the parents, and the relatives with the reasonableness; a right upon the pious [2:180]. He^-asws said: ‘A thing Allah^-azwj has Made for Master of this command (Al-Mahdi^-ajfj)’.

قَالَ قُلْتُ فَهَلْ لِذَلِكَ حَدٌّ

He (the narrator) said, ‘I said, ‘Is there any limit for that?’

قَالَ نَعَمْ

He^-asws said: ‘Yes’.

قُلْتُ وَ مَا هُوَ

I said, ‘And what is it?’

قَالَ أَدْنَى مَا يَكُونُ ثُلُثُ الثُّلُثِ‏.

He^-asws said: ‘The least of what can be, is a third of the third’’.[358]

35- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ‏ مَا أُبَالِي أَضْرَرْتُ بِوَارِثِي أَوْ سَرَقْتُ‏ ذَلِكَ الْمَالَ فَتَصَدَّقْتُ‏.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Ali^-asws, may the Salawaat and the greeting be upon him^-asws, said: ‘I^-asws don’t care whether I^-asws harm my^-asws inheritors or I^-asws turn away that wealth, and donate in charity’’.[359] Recording error, see Hadeeth no. 7 above)

36- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص‏ مَنْ مَاتَ عَلَى وَصِيَّةٍ حَسَنَةٍ مَاتَ شَهِيداً

(The book) ‘Dawaat’ of Al Rawandy –

‘The Prophet^-saww said: ‘One who dies upon a good will dies as a martyr’.

وَ قَالَ مَنْ لَمْ يُحْسِنِ الْوَصِيَّةَ عِنْدَ مَوْتِهِ كَانَ ذَلِكَ نَقْصاً فِي عَقْلِهِ وَ مُرُوَّتِهِ وَ الْوَصِيَّةُ حَقٌّ عَلَى كُلِّ مُسْلِمٍ.

And said: ‘One who does not make a good will at his death, that would be a deficiency in his intellect and his manliness’’.[360]

37- وَ قَالَ: إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ سَبْعِينَ سَنَةً فَيَحِيفُ فِي وَصِيَّتِهِ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ النَّارِ وَ إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ سَبْعِينَ سَنَةً فَيَعْدِلُ فِي وَصِيَّتِهِ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ الْجَنَّةِ

And he^-saww said: ‘A man may act with the deeds of the people of Paradise for seventy years, then commit injustice in his will, and his end will be sealed with the deeds of the people of the Fire. And a man may act with the deeds of the people of the Fire for seventy years, then act justly in his will, and his end will be sealed with the deeds of the people of Paradise’.

ثُمَّ قَرَأَ وَ مَنْ يَتَعَدَّ حُدُودَ اللَّهِ‏ وَ قَالَ‏ تِلْكَ حُدُودُ اللَّهِ‏.

Then he^-saww recited: and the one who exceeds the Limits of Allah, [2:229]. And Said: ‘These are the limits of Allah^-azwj’’.[361]

باب 55 أحكام الوصايا

CHAPTER 55 – RULINGS ON THE WILLS

1- فس، تفسير القمي‏ كُتِبَ عَلَيْكُمْ إِذا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِنْ تَرَكَ خَيْراً الْوَصِيَّةُ لِلْوالِدَيْنِ وَ الْأَقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ‏

Tafseer Al Qummi – The bequest is Prescribed upon you, when the death presents to one of you, that he leaves behind good for the parents, and the relatives with the reasonableness; a right upon the pious [2:180].

فَإِنَّهَا مَنْسُوخَةٌ بِقَوْلِهِ تَعَالَى‏ يُوصِيكُمُ اللَّهُ فِي أَوْلادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‏

It is Abrogated by Words of the Exalted: Allah Directs you regarding your children: “For the male is a share of two females [4:11].

وَ قَوْلِهِ‏ فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ‏ يَعْنِي بِذَلِكَ الْوَصِيَّةَ

And His^-azwj Words: So the one who alters it after having heard it, so its sin is upon those who are altering it; surely Allah is Hearing, Knowing [2:181] – meaning by that the will.

ثُمَّ رَخَّصَ فَقَالَ‏ فَمَنْ خافَ مِنْ مُوصٍ جَنَفاً أَوْ إِثْماً فَأَصْلَحَ بَيْنَهُمْ فَلا إِثْمَ عَلَيْهِ‏.

Then He^-azwj Allowed, so He^-azwj Said: But the one who fears from a testator, either an injustice (partiality) or a sin, so he reconciles between them, then there is no sin upon him [2:182]. (opinion)

قَالَ الصَّادِقُ ع‏ إِذَا أَوْصَى الرَّجُلُ بِوَصِيَّةٍ فَلَا يَحِلُّ لِلْوَصِيِّ أَنْ يُغَيِّرَ وَصِيَّتَهُ يُمْضِيهَا عَلَى مَا أَوْصَى إِلَّا أَنْ يُوصِيَ بِغَيْرِ مَا أَمَرَ اللَّهُ فَيَعْصِيَ فِي الْوَصِيَّةِ وَ يَظْلِمَ فَالْمُوصَى إِلَيْهِ جَائِزٌ لَهُ أَنْ يَرُدَّهُ إِلَى الْحَقِّ

Al-Sadiq^-asws said: ‘If a man makes a will, it is not lawful for the executor to alter his will. He must carry it out as it was instructed unless the will contains something contrary to what Allah^-azwj has Commanded, involving disobedience or injustice. In such a case, the one entrusted with the will is permitted to return it to what is right.

مِثْلَ رَجُلٍ يَكُونُ لَهُ وَرَثَةٌ فَيَجْعَلُ الْمَالَ كُلَّهُ لِبَعْضِ وَرَثَتِهِ وَ يَحْرِمُ بَعْضاً فَالْوَصِيُّ جَائِزٌ لَهُ أَنْ يَرُدَّهُ إِلَى الْحَقِ‏ وَ هُوَ قَوْلُهُ‏ جَنَفاً أَوْ إِثْماً

For example, if a man has heirs and gives all his wealth to some of them while depriving others, then it is allowed for him (the executor) to return it to the truth, and it is His^-azwj Words: either an injustice (partiality) or a sin, [2:182].

فَالْجَنَفُ الْمَيْلُ إِلَى بَعْضِ وَرَثَتِكَ دُونَ بَعْضٍ وَ الْإِثْمُ أَنْ يَأْمُرَ بِعِمَارَةِ بُيُوتِ النِّيرَانِ وَ اتِّخَاذِ الْمُسْكِرِ فَيَحِلُّ لِلْوَصِيِّ أَنْ لَا يَعْمَلَ بِشَيْ‏ءٍ مِنْ ذَلِكَ‏.

The partiality is the inclination towards one of your inheritors rather than another, and the sin is that he instructs building a building for fire worship and takes the intoxicants, so it is permissible for the executor that he works with something from that.[362]

2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ اعْتُقِلَ لِسَانُهُ عِنْدَ الْمَوْتِ أَوِ الْمَرْأَةِ فَجَعَلَ أَهَالِيهَا يَسْأَلُهُ أَعْتَقْتَ فُلَاناً وَ فُلَاناً فَيُومِئُ بِرَأْسِهِ أَوْ تُومِئُ بِرَأْسِهَا فِي بَعْضٍ نَعَمْ وَ فِي بَعْضٍ لَا وَ فِي الصَّدَقَةِ مِثْلُ ذَلِكَ هَلْ يَجُوزُ ذَلِكَ

(The book) ‘Qurb Al Isnaad’ –

Ali, from his brother (Al-Kazim^-asws). He said, ‘I asked him^-asws about a man or a woman whose tongue is restrained at the death, and his family members go on to ask him whether he has freed so and so, and so and so slave. So he gestures with his head or she gestures with her head regarding some of it, ‘No’, and regarding the charity, similar to that. ‘Is that allowed?’

قَالَ نَعَمْ هُوَ جَائِزٌ.

He^-asws said: ‘Yes, that is allowed’’.[363]

3- ب، قرب الإسناد ابْنُ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ قَالَ: كَتَبْتُ إِلَى الرِّضَا ع رَجُلٌ أَوْصَى لِقَرَابَتِهِ بِأَلْفِ دِرْهَمٍ وَ لَهُ قَرَابَةٌ مِنْ قِبَلِ أَبِيهِ وَ قَرَابَةٌ مِنْ قِبَلِ أُمِّهِ مَا حَدُّ الْقَرَابَةِ يُعْطَى كُلُّ مَنْ بَيْنَهُ وَ بَيْنَهُ قَرَابَةٌ أَمْ‏ لِهَذَا حَدٌّ يَنْتَهِي إِلَيْهِ رَأْيُكَ فَدَتْكَ نَفْسِي

(The book) ‘Qurb Al Isnaad’ – Ibn Abu Al Khattab, from Al Bazanty who said,

‘I wrote to Al-Reza^-asws, ‘A man bequeathed for his relatives a thousand Dirhams, and for him were relatives from the direction of his father, and relatives from the direction of his mother. What is the limit of kinship? Should everyone who is related to him receive a share, or is there a specific limit for this to end to? What is your^-asws view? May my soul be sacrificed for you^-asws!’

فَكَتَبَ إِذَا لَمْ يُسَمِّ أُعْطِيَ أَهْلُ قَرَابَتِهِ‏.

He^-asws wrote: ‘If he has not specified, then (all) people of his kinship will be given’’.[364]

4- ن، عيون أخبار الرضا عليه السلام الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ يَاسِرٍ الْخَادِمِ قَالَ: كَتَبْتُ مِنْ نَيْشَابُورَ إِلَى الْمَأْمُونِ أَنَّ رَجُلًا مِنَ الْمَجُوسِ أَوْصَى عِنْدَ مَوْتِهِ بِمَالٍ جَلِيلٍ يُفَرَّقُ فِي الْمَسَاكِينِ وَ الْفُقَرَاءِ فَفَرَّقَهُ قَاضِي نَيْشَابُورَ فِي فُقَرَاءِ الْمُسْلِمِينَ

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws – Al Hamdany, from Ali, from his father, from Yasir Al Khadim who said,

‘I wrote from Neshapur to Al-Mamoun, ‘A man from the Magians bequeathed at his death with immense wealth to be distributed among the needy and the poor. A judge of Neshapur distributed it among the poor Muslims.

فَقَالَ الْمَأْمُونُ لِلرِّضَا ع يَا سَيِّدِي مَا تَقُولُ فِي ذَلِكَ

Al Mamoun said to Al-Reza^-asws, ‘O my chief! What are you^-asws saying regarding that?’

فَقَالَ الرِّضَا ع إِنَّ الْمَجُوسَ لَا يَتَصَدَّقُونَ عَلَى فُقَرَاءِ الْمُسْلِمِينَ

Al-Reza^-asws said: ‘The Magians are not donating charity upon the poor Muslims!’

فَاكْتُبْ إِلَيْهِ أَنْ يُخْرِجَ بِقَدْرِ ذَلِكَ مِنْ صَدَقَاتِ الْمُسْلِمِينَ فَيَتَصَدَّقَ بِهِ عَلَى فُقَرَاءِ الْمَجُوسِ‏.

Then he^-asws wrote to him to extract a measurement of that from the Muslim charities and donate with it to the poor Magians’’.[365]

5- ضا، فقه الرضا عليه السلام‏ إِذَا أَوْصَى رَجُلٌ إِلَى رَجُلٍ وَ هُوَ شَاهِدٌ فَلَهُ أَنْ يَمْتَنِعَ مِنْ قَبُولِ الْوَصِيَّةِ فَإِنْ كَانَ الْمُوصَى إِلَيْهِ غَائِباً وَ مَاتَ الْمُوصِي مِنْ قَبْلِ أَنْ يَلْتَقِيَ مَعَ الْمُوصَى إِلَيْهِ فَإِنَّ الْوَصِيَّةَ لَازِمَةٌ لِلْمُوصَى إِلَيْهِ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘If a man appoints another as executor of his will while that person is present, he has the right to refuse the appointment. But if the appointed executor was absent and the testator dies before meeting him, then the will becomes binding upon the one appointed.

وَ يَجُوزُ شَهَادَةُ كَافِرَيْنِ فِي الْوَصِيَّةِ إِذَا لَمْ‏ يَكُنْ هُنَاكَ مُسْلِمَانِ وَ يَجُوزُ شَهَادَةُ امْرَأَتِهِ فِي رُبُعِ الْوَصِيَّةِ إِذَا لَمْ يَكُنْ مَعَهَا غَيْرُهَا وَ يَجُوزُ شَهَادَةُ الْمَرْأَةِ وَحْدَهَا فِي مَوْلُودٍ يُولَدُ فَيَمُوتُ مِنْ سَاعَتِهِ

The testimony of two Kafirs is permissible in matters of a will if no two Muslims are available. The testimony of his wife is accepted for a quarter of the will if no one else is present with her. The testimony of a single woman is accepted in the case of a newborn who is born and dies immediately.

وَ إِذَا أَوْصَى رَجُلٌ إِلَى رَجُلَيْنِ فَلَيْسَ لَهُمَا أَنْ يَنْفَرِدَ كُلُّ وَاحِدٍ مِنْهُمَا بِنِصْفِ التَّرِكَةِ وَ عَلَيْهِمَا إِنْفَاذُ الْوَصِيَّةِ عَلَى مَا أَوْصَى الْمَيِّتُ

If a man appoints two people as executors of his will, neither of them is allowed to independently take control of half the estate. Both are responsible for carrying out the will according to what the deceased instructed.

وَ إِذَا أَوْصَى رَجُلٌ لِرَجُلٍ بِصُنْدُوقٍ أَوْ سَفِينَةٍ وَ كَانَ فِي الصُّنْدُوقِ أَوِ السَّفِينَةِ مَتَاعٌ أَوْ غَيْرُهُ فَهُوَ مَعَ مَا فِيهِ لِمَنْ أَوْصَى لَهُ إِلَّا أَنْ يَكُونَ قَدِ اسْتَثْنَى بِمَا فِيهِ

If a man makes a will for another granting him a chest (box) or a ship, and there are belongings or other items inside, then the chest (box) or ship and everything in it belong to the person the will was made for, unless the contents were specifically excluded.

وَ إِذَا أَوْصَى لِرَجُلٍ بِسُكْنَى دَارِهِ فَلَازِمٌ لِلْوَرَثَةِ أَنْ يُمْضِيَ [يُمْضُوا] وَصِيَّتَهُ وَ إِذَا مَاتَ الْمُوصَى لَهُ رَجَعَتِ الدَّارُ مِيرَاثاً لِوَرَثَةِ الْمَيِّتِ

If a man makes a will for someone to live in his house, it is binding upon the heirs to carry out that will. But if the beneficiary dies, the house returns as an inheritance to the heirs of the deceased.

وَ لَا بَأْسَ لِلرَّجُلِ إِذَا كَانَ لَهُ أَوْلَادٌ أَنْ يُفَضِّلَ بَعْضَهُمْ عَلَى بَعْضٍ وَ إِنْ أَوْصَى لِمَمْلُوكِهِ بِثُلُثِ مَالِهِ قُوِّمَ الْمَمْلُوكُ قِيمَةً عَادِلَةً فَإِنْ كَانَتْ قِيمَتُهُ أَكْثَرَ مِنَ الثُلُثِ اسْتُسْعِيَ لِلْفَضْلَةِ ثُمَّ أُعْتِقَ

There is no harm if a man, when he has children, prefers some of them over others. If he makes a will for his slave with one-third of his wealth, the slave is to be appraised at a fair market value. If the value exceeds one-third, the slave must work to pay the excess, then is set free.

وَ إِنْ أَوْصَى بِحَجٍّ وَ كَانَ صَرُورَةً حُجَّ عَنْهُ مِنْ جَمِيعِ مَالِهِ وَ إِنْ كَانَ قَدْ حَجَّ فَمِنَ الثُّلُثِ

If he makes a will for Hajj and he was a first-timer, then Hajj is to be performed on his behalf from his entire estate. But if he had already performed Hajj, then it is to be carried out from one-third of his wealth.

فَإِنْ لَمْ يَبْلُغْ مَالُهُ مَا يُحَجُّ عَنْهُ مِنْ بَلَدِهِ حُجَّ عَنْهُ مِنْ حَيْثُ يَتَهَيَّأُ وَ إِنْ أَوْصَى بِثُلُثِ مَالِهِ فِي حَجٍّ وَ عِتْقٍ وَ صَدَقَةٍ تُمْضَى وَصِيَّتُهُ

If his wealth is not enough for Hajj to be performed on his behalf from his home country, then Hajj should be performed on his behalf from wherever it can be arranged. And if he makes a will that one-third of his wealth be spent on Hajj, liberation (of a slave), and charity, then his will is to be implemented.

فَإِنْ لَمْ يَبْلُغْ ثُلُثُ مَالِهِ مَا يُحَجُّ عَنْهُ وَ يُعْتَقُ وَ يُتَصَدَّقُ مِنْهُ بُدِئَ بِالْحَجِّ فَإِنَّهُ فَرِيضَةٌ وَ مَا يَبْقَى جُعِلَ فِي عِتْقٍ أَوْ صَدَقَةٍ إِنْ شَاءَ اللَّهُ

If one-third of his wealth is not enough to cover the expenses of Hajj, liberation (of a slave), and charity, then Hajj should be given priority because it is an obligation. Whatever remains may be used for liberation (of a slave) or charity, if Allah^-azwj so Desires.

وَ إِذَا أَوْصَى رَجُلٌ إِلَى امْرَأَتِهِ وَ غُلَامٍ غَيْرِ مُدْرِكٍ فَجَائِزٌ لِلْمَرْأَةِ أَنْ تُنْفِذَ الْوَصِيَّةَ وَ لَا تَنْتَظِرَ بُلُوغَ الْغُلَامِ وَ لَيْسَ لِلْغُلَامِ أَنْ يَرْجِعَ فِي شَيْ‏ءٍ مِمَّا أَنْفَذَتْهُ المَرْأَةُ إِلَّا مَا كَانَ مِنْ تَغْيِيرٍ أَوْ تَبْدِيلٍ‏.

And if a man appoints his wife and a young boy who has not reached maturity as executors of his will, it is permissible for the woman to carry out the will without waiting for the boy to come of age. The boy does not have the right to revoke anything the woman has already carried out, except in cases where there was alteration or change from the original will’’.[366]

6- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَوْصَى بِمَالِهِ فِي سَبِيلِ اللَّهِ قَالَ أَعْطِهِ لِمَنْ أَوْصَى لَهُ وَ إِنْ كَانَ يَهُودِيّاً أَوْ نَصْرَانِيّاً لِأَنَّ اللَّهَ يَقُولُ‏ فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ‏.

(The book) ‘Tafseer Al Qummi’ – From Muhammad Bin Muslim,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about a man who bequeathed his wealth in the way of Allah^-azwj. He^-asws said: ‘Give it to the one he has bequeathed for and even if he was a Jew or a Christian, because Allah^-azwj Says: So the one who alters it after having heard it, so its sin is upon those who are altering it; [2:181]’’.[367]

7- شي، تفسير العياشي عَنْ أَبِي سَعِيدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَوْصَى فِي حَجَّةٍ فَجَعَلَهَا وَصِيُّهُ فِي نَسَمَةٍ قَالَ يَغْرَمُهَا وَصِيُّهُ وَ يَجْعَلُهَا فِي حَجَّةٍ كَمَا أَوْصَى إِنَّ اللَّهَ تَعَالَى يَقُولُ‏ فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Abu Saeed,

‘From Abu Abdullah^-asws, he^-asws was asked about a man who bequeathed regarding Hajj, but his executor made it to be regarding (liberation of) a slave. He^-asws said: ‘His executor would be fined and he will have to make it regarding Hajj just as had been bequeathed. Allah^-azwj the Exalted Says: So, the one who alters it after having heard it, so its sin is upon those who are altering it [2:181]’’.[368]

8- شي، تفسير العياشي عَنْ مُثَنَّى بْنِ عَبْدِ السَّلَامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَوْصَى لَهُ بِوَصِيَّةٍ فَمَاتَ قَبْلَ أَنْ يَقْبِضَهَا وَ لَمْ يَتْرُكْ عَقِباً قَالَ اطْلُبْ لَهُ وَارِثاً أَوْ مَوْلًى فَادْفَعْهَا إِلَيْهِ فَإِنَّ اللَّهَ يَقُولُ‏ فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ‏

(The book) ‘Tafseer Al Ayyashi’ – from Musanna Bin Abdul Salam,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about a man who was given a bequest but died before receiving it and left no offspring. He^-asws said: ‘Look for an inheritor or a guardian, and give it to him, for Allah^-azwj Says: So, the one who alters it after having heard it, [2:181]’.

قُلْتُ إِنَّ الرَّجُلَ كَانَ مِنْ أَهْلِ فَارِسَ دَخَلَ فِي الْإِسْلَامِ لَمْ يُسَمَّ وَ لَا يُعْرَفُ لَهُ وَلِيٌّ

I said: ‘The man was from the people Persia, entered Islam, was not named, and no guardian is known for him’.

قَالَ اجْهَدْ أَنْ تَقْدِرَ لَهُ عَلَى وَلِيٍّ فَإِنْ لَمْ تَجِدْهُ وَ عَلِمَ اللَّهُ مِنْكَ الْجَهْدَ تَتَصَدَّقُ بِهَا.

He^-asws said: ‘Make every effort to find a guardian for him. If you cannot find one, and Allah^-azwj Knows you exerted effort, donate in charity with it’.[369]

9- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ سُوقَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ تَعَالَى‏ فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ‏ قَالَ نَسَخَتْهَا الَّتِي بَعْدَهَا فَمَنْ خافَ مِنْ مُوصٍ جَنَفاً أَوْ إِثْماً يَعْنِي الْمُوصَى إِلَيْهِ إِنْ خَافَ جَنَفاً مِنَ الْمُوصِي إِلَيْهِ فِي ثُلُثِهِ جَمِيعاً فِيمَا أَوْصَى بِهِ إِلَيْهِ مِمَّا لَا يَرْضَى اللَّهُ بِهِ فِي خِلَافِ الْحَقِّ فَلَا إِثْمَ عَلَى الْمُوصَى إِلَيْهِ أَنْ يُبَدِّلَهُ إِلَى الْحَقِّ وَ إِلَى مَا يَرْضَى اللَّهُ بِهِ مِنْ سَبِيلٍ الْخَبَرَ.

(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Sowqah who said,

I asked Abu Ja’far^-asws about So the one who alters it after having heard it, so its sin is upon those who are altering it [2:181]. It is Abrogated by which follows it: But the one who fears from a testator, either an injustice (partiality) or a sin, [2:182] – It means that if the one entrusted with the will fears a partiality from the testator in his bequest regarding the entire third (of his wealth) in a manner that is not pleasing to Allah^-azwj and is contrary to what is right, then there is no sin upon the executor of the will to change it to what is just and to what Pleases Allah^-azwj in the proper way’ – the Hadeeth’’.[370]

10- شي، تفسير العياشي عَنْ يُونُسَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ فَمَنْ خافَ مِنْ مُوصٍ جَنَفاً أَوْ إِثْماً فَأَصْلَحَ بَيْنَهُمْ فَلا إِثْمَ عَلَيْهِ‏ قَالَ يَعْنِي إِذَا مَا اعْتَدَى فِي الْوَصِيَّةِ وَ زَادَ فِي الثُّلُثِ‏.

(The book) ‘Tafseer Al Ayyashi – From Yunus raising it to,

‘Abu Abdullah^-asws regarding His^-azwj Words: But the one who fears from a testator, either an injustice (partiality) or a sin, so he reconciles between them, then there is no sin upon him [2:182]. He^-asws said: ‘It means when he transgresses in the bequest and increases in the third’’.[371]

11- قب، المناقب لابن شهرآشوب‏ أَوْصَى رَجُلٌ بِأَلْفِ دِرْهَمٍ لِلْكَعْبَةِ فَجَاءَ الْوَصِيُّ إِلَى مَكَّةَ وَ سَأَلَ فَدَلَّوْهُ إِلَى بَنِي شَيْبَةَ فَأَتَاهُمْ فَأَخْبَرَهُمُ الْخَبَرَ فَقَالُوا لَهُ بَرِئَتْ ذِمَّتُكَ ادْفَعْهُ إِلَيْنَا

(The book) ‘Al Manaqib’ of Ibn Shehr Ashoub –

‘A man made a will of one thousand dirhams for the Kabah. The executor of the will went to Makkah and asked, and they directed him to the clan of Shaybah. He went to them and informed them of the matter. They said to him, ‘Your obligation is fulfilled, give it to us!’

فَقَالَ النَّاسُ سَلْ أَبَا جَعْفَرٍ ع

The people said to him, ‘Ask Abu Ja‘far^-asws’.

فَسَأَلَهُ ع فَقَالَ إِنَّ الْكَعْبَةَ غَنِيَّةٌ عَنْ هَذَا انْظُرْ إِلَى‏ مَنْ زَارَ هَذَا الْبَيْتَ فَقُطِعَ بِهِ أَوْ ذَهَبَتْ نَفَقَتُهُ أَوْ ضَلَّتْ رَاحِلَتُهُ أَوْ عَجَزَ أَنْ يَرْجِعَ إِلَى أَهْلِهِ فَادْفَعْهَا إِلَى هَؤُلَاءِ.

So, he asked him^-asws, and he^-asws said, ‘The Kabah has no need of this. Look for someone who has visited this House and has become stranded, or whose provisions have run out, or whose mount has been lost, or who is unable to return to his family, and give it to such people’’.[372]

12- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْغُلَامُ إِذَا أَدْرَكَهُ الْمَوْتُ وَ لَمْ يُدْرِكْ مَبْلَغَ الرِّجَالِ وَ أَوْصَى جَازَتْ وَصِيَّتُهُ لِذَوِي الْأَرْحَامِ وَ لَمْ يَجُزْ لِغَيْرِهِمْ‏.

The book of Haseen Bin Saeed and ‘Al Nawadir’ – Ahmad Bin Muhammad, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘The boy, when he comes across the death and he has not yet become an adulthood of the men, and he bequeaths, his bequest is allowed for the kindred and is not allowed for others’.[373]

13- كشف، كشف الغمة مِنْ دَلَائِلِ الْحِمْيَرِيِّ، عَنِ الْوَشَّاءِ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى عَنْ وَصِيِّ عَلِيِّ بْنِ السَّرِيِّ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع إِنَّ عَلِيَّ بْنَ السَّرِيِّ تُوُفِّيَ وَ أَوْصَى إِلَيَّ

(The book) ‘Kashf Al Ghumma’, from ‘Dalail’ of Al Himeyri, from Al Washa who said, ‘It is narrated to me by Muhammad Bin Yahya, from an executor of Ali Bin Al Sary who said,

‘I said to Abu Al-Hassan Musa^-asws Bin Ja’far^-asws, ‘Ali Bin Al-Sary has died and appointed me as his executor’. 

فَقَالَ رَحِمَهُ اللَّهُ فَقُلْتُ وَ إِنَّ ابْنَهُ جَعْفَراً وَقَعَ عَلَى أُمِّ وَلَدٍ لَهُ وَ أَمَرَنِي أَنْ أُخْرِجَهُ مِنَ الْمِيرَاثِ

He, may Allah^-azwj Mercy him, said, ‘I said, ‘And his son Ja’far had slept with a mother of children of his and instructed me that I expel him from the inheritance’.

فَقَالَ لِي أَخْرِجْهُ وَ إِنْ كَانَ صَادِقاً فَسَيُصِيبُهُ خَبَلٌ

He^-asws said to me: ‘Exclude him, and if he was truthful, he will be afflicted with insanity!’

قَالَ فَرَجَعْتُ فَقَدَّمَنِي إِلَى أَبِي يُوسُفَ الْقَاضِي قَالَ لَهُ أَصْلَحَكَ اللَّهُ أَنَا جَعْفَرُ بْنُ عَلِيٍّ السَّرِيُّ وَ هَذَا وَصِيُّ أَبِي فَمُرْهُ فَلْيَدْفَعْ إِلَيَّ مِيرَاثِي مِنْ أَبِي

He (the narrator) said, ‘I returned and he took me to Abu Yusuf the judge. He said to him, ‘May Allah^-azwj Keep you well! I am Ja’far Bin Ali Al-Sary and this is the executor of my father. Order him to hand over my inheritance from my father, to me!’

فَقَالَ مَا تَقُولُ

He said, ‘What are you saying?’

قُلْتُ نَعَمْ هَذَا جَعْفَرٌ وَ أَنَا وَصِيُّ أَبِيهِ

I said, ‘Yes, this is Ja’far and I am the executor of his father.’

قَالَ فَادْفَعْ إِلَيْهِ مَالَهُ

He said, ‘Hand over his wealth to him!’

فَقُلْتُ لَهُ أُرِيدُ أَنْ أُكَلِّمَكَ

I said to him, ‘I want to speak to you (privately)’.

قَالَ فَادْنُ

He said, ‘Approach!’

فَدَنَوْتُ حَيْثُ لَا يَسْمَعُ أَحَدٌ كَلَامِي فَقُلْتُ هَذَا وَقَعَ عَلَى أُمِّ وَلَدِ أَبِيهِ وَ أَمَرَنِي أَبُوهُ وَ أَوْصَانِي أَنْ أُخْرِجَهُ مِنَ الْمِيرَاثِ وَ لَا أُوَرِّثَهُ شَيْئاً فَأَتَيْتُ مُوسَى بْنَ جَعْفَرٍ ع بِالْمَدِينَةِ فَأَخْبَرْتُهُ وَ سَأَلْتُهُ فَأَمَرَنِي أَنْ أُخْرِجَهُ مِنَ الْمِيرَاثِ وَ لَا أُوَرِّثَهُ شَيْئاً

I went near him so that no one could hear my speech. I said, ‘This one had slept with a mother of the children of his father, and his father had instructed me and bequeathed to me that I expel him from the inheritance and not let him inherit anything! I went to Musa Bin Ja’far^-asws at Al Medina and informed him^-asws, and asked him^-asws. He^-asws instructed me to expel him from the inheritance and not let him inherit anything!’

قَالَ فَقَالَ اللَّهَ إِنَّ أَبَا الْحَسَنِ أَمَرَكَ

He (the narrator) said, ‘He said, ‘Allah^-azwj! Abu Al-Hassan^-asws instructed you so?’

قُلْتُ نَعَمْ

I said, ‘Yes!’

فَاسْتَحْلَفَنِي ثَلَاثاً وَ قَالَ أَنْفِذْ مَا أُمِرْتَ بِهِ فَالْقَوْلُ قَوْلُهُ

He made me swear thrice and said, ‘Implement what you have been instructed with, for the (final) word, is his^-asws word!’

قَالَ الْوَصِيُّ فَأَصَابَهُ الْخَبَلُ بَعْدَ ذَلِكَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ الْوَشَّاءُ رَأَيْتُهُ عَلَى ذَلِكَ قُلْتُ هَذَا الْخَبَرُ يَحْتَاجُ إِلَى فَضْلِ تَأَمُّلٍ فِي مَعْرِفَةِ رُوَاتِهِ فَإِنَّهُ لَوْ صَحَّ ذَلِكَ عَنِ ابْنِ الْمَيِّتِ وَجَبَ عَلَيْهِ الْحَدُّ وَ لَمْ يَسْقُطْ مِيرَاثُهُ

The executor said, ‘He was afflicted with insanity after that. Al-Hassan Bin Ali Al Washa said, ‘I saw him being upon that. I said, ‘This narration is needy to extra pondering regarding recognition of its transmitter, for if that is correct for a son of the deceased, the legal punishment is obligatory upon him and his inheritance would not be dropped.

وَ بَلَغَنِي بَعْدَ ذَلِكَ أَنَّهُ كَانَ مِنْ مَذْهَبِ أَبِي يُوسُفَ أَنَّ الْمُجْتَهِدَ يُقَلِّدُ مَنْ هُوَ أَعْلَمُ مِنْهُ وَ رُوِيَ فِي كُتُبِ‏ أُصُولِهِمْ أَنَّ أَبَا يُوسُفَ حَكَمَ عَلَى إِنْسَانٍ بِحُكْمٍ مَا فَقَالَ لَهُ لَقَدْ حَكَمْتَ عَلَيَّ بِخِلَافِ مَا حَكَمَ لِي مُوسَى بْنُ جَعْفَرٍ ع

And it has reached me that it was from the doctrine of Abu Yusuf that the jurist should emulate the one who is more knowledgeable than him; and it is reported in books of their principles that Abu Yusuf had ruled against a person with a ruling. He said to him, ‘Your ruling against me is opposite to what Musa Bin Ja’far^-asws had ruled for me!’

قَالَ فَمَا الَّذِي حَكَمَ بِهِ

He said, ‘What is that which he^-asws had ruled with?’

قَالَ كَذَا وَ كَذَا فَاسْتَحْلَفَهُ وَ أَجْرَاهُ عَلَى حُكْمِ مُوسَى فَلَعَلَّهَا إِشَارَةٌ إِلَى هَذِهِ الْقِصَّةِ.

He said, ‘Such and such’. He made him swear and flowed it upon the ruling of Musa^-asws. Perhaps it is an indication to this story’’.[374]

14- كش، رجال الكشي حَمْدَوَيْهِ عَنِ الْحَسَنِ بْنِ مُوسَى قَالَ رَوَى أَصْحَابُنَا عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَتَانِي ابْنُ عَمٍّ لِي يَسْأَلُنِي أَنْ آذَنَ لِحَيَّانَ السَّرَّاجِ فَأَذِنْتُ لَهُ فَقَالَ لِي يَا أَبَا عَبْدِ اللَّهِ إِنِّي أُرِيدُ أَسْأَلُكَ عَنْ شَيْ‏ءٍ أَنَا بِهِ عَالِمٌ إِلَّا أَنِّي أُحِبُّ أَنْ أَسْأَلَكَ عَنْهُ أَخْبِرْنِي عَنْ عَمِّكَ مُحَمَّدِ بْنِ عَلِيٍّ مَاتَ

(The book) ‘Rijal’ of Al Kashi – Hamdawiya, from Al-Hassan Bin Musa who said, ‘It is reported by our companions, from Abdul Rahman Bin Al Hajjal who said,

‘Abu Abdullah^-asws said: ‘A cousin of mine came to me asking me^-asws to permit for Hayyan Al-Sarraj, so I^-asws permitted for him. He said to me^-asws, ‘O Abu Abdullah^-saww! I want to ask you^-asws about something I already know of except I would love to ask you^-asws about it. Inform me about your^-asws paternal uncle Muhammad Bin Ali. Did he die?’

قَالَ فَقُلْتُ أَخْبَرَنِي أَبِي أَنَّهُ كَانَ فِي ضَيْعَةٍ لَهُ فَأُتِيَ فَقِيلَ لَهُ أَدْرِكْ عَمَّكَ

He^-asws said: ‘I^-asws said: ‘My^-asws father^-asws informed me^-asws that he^-asws was in an estate of his^-asws. Someone came and said to him^-asws, ‘Come and help your^-asws uncle!’’

قَالَ فَأَتَيْتُ وَ قَدْ كَانَتْ أَصَابَتْهُ غَشْيَةٌ فَأَفَاقَ فَقَالَ لِيَ ارْجِعْ إِلَى ضَيْعَتِكَ

He^-asws said: ‘I^-asws went and unconsciousness had afflicted him. He awakened. He said to me^-asws, ‘Return to your^-asws estate!’’

قَالَ فَأَبَيْتُ فَقَالَ لِتَرْجِعَنَّ

He^-asws said: ‘I^-asws refused. He said, ‘You^-asws must return!’’

قَالَ فَانْصَرَفْتُ فَمَا بَلَغْتُ الضَّيْعَةَ حَتَّى أَتَوْنِي فَقَالُوا أَدْرِكْهُ

He^-asws said: ‘I^-asws left. I^-asws had not reached the estate until they came to me. They said, ‘Help him!’

فَأَتَيْتُهُ فَوَجَدْتُهُ قَدِ اعْتُقِلَ لِسَانُهُ فَأَتَوْا بِطَشْتٍ وَ جَعَلَ يَكْتُبُ وَصِيَّتَهُ فَمَا بَرِحْتُ حَتَّى غَمَّضْتُهُ وَ كَفَّنْتُهُ وَ غَسَلْتُهُ وَ صَلَّيْتُ عَلَيْهِ وَ دَفَنْتُهُ

I^-asws came to him and found him, his tongue had been paralysed. They came with a washbasin and he went on to write his will. I^-asws had not departed until I^-asws had closed his eyes and enshrouded him, and washed him, and prayed Salat upon him and buried him’.

فَإِنْ كَانَ هَذَا مَوْتاً فَقَدْ وَ اللَّهِ مَاتَ

So, if this was death, then by Allah^-azwj, he died!’

قَالَ فَقَالَ لِي رَحِمَكَ اللَّهُ شُبِّهَ عَلَى أَبِيكَ

He (the narrator) said, ‘He^-asws said to me: ‘May Allah^-azwj Mercy you, doubting upon your father’.

قَالَ فَقُلْتُ يَا سُبْحَانَ اللَّهِ أَنْتَ تَصْدِفُ عَلَى قَلْبِكَ

He (the narrator) said, ‘I said, ‘O Glory be to Allah^-azwj! You^-asws are ‘Sadif’ upon your^-asws heart!’

قَالَ فَقَالَ لِي وَ مَا الصَّدَفُ عَلَى الْقَلْبِ

He (the narrator) said, ‘He^-asws said to me: ‘And what is ‘Al-Sadaf’ upon the heart?’

قَالَ قُلْتُ الْكَذِبُ‏.

He (the narrator) said, ‘I said, ‘The lying!’’[375]

15- مَجَالِسُ الشَّيْخِ، عَنِ الْمُفِيدِ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ جُمْهُورٍ عَنْ أَبِي بَكْرٍ الْمُفِيدِ الْجَرْجَرَائِيِّ عَنْ أَبِي الدُّنْيَا الْمُعَمَّرِ الْمَغْرِبِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: قَضَى رَسُولُ اللَّهِ ص أَنَّ الدَّيْنَ قَبْلَ الْوَصِيَّةِ وَ أَنْتُمْ تَقْرَءُونَ‏ مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِها أَوْ دَيْنٍ‏.

(The book) ‘Majalis’ of the sheykh – From Al Mufeed, from Ibrahim Bin Al-Hassan Bin Jumhour, from Abu Bakr Al Mufeed Al Jarjaie, from Abu Al Dunya Al Muammar Al Maghriby,

‘From Amir Al-Momineen^-asws having said: ‘Rasool-Allah^-saww judged that the debts are (to be settled) before the will, and you are reading: ‘from after a bequest he has bequeathed with or a debt [4:11]’’.[376]

16- الْهِدَايَةُ، قَالَ رَسُولُ اللَّهِ ص‏ أَوَّلُ مَا تَبْدَأُ بِهِ مِنْ تَرِكَةِ الْمَيِّتِ الْكَفَنُ ثُمَّ الدَّيْنُ ثُمَّ الْوَصِيَّةُ وَ الْمِيرَاثُ‏.

(The book) ‘Al Hidaya’ –

‘Rasool-Allah^-saww said: ‘The first of what should be begun with from the legacy of a deceased is the shroud, then the debts, then the bequest and the inheritance’.[377]

17- وَ قَالَ الصَّادِقُ ع‏ الْوَصِيَّةُ حَقٌّ عَلَى كُلِّ مُسْلِمٍ وَ يُسْتَحَبُّ أَنْ يُوصِيَ الرَّجُلُ لِذَوِي قَرَابَتِهِ مِمَّنْ لَا يَرِثُ بِشَيْ‏ءٍ قَلَّ أَوْ كَثُرَ وَ مَنْ لَمْ يَفْعَلْ فَقَدْ خَتَمَ عَمَلَهُ بِمَعْصِيَةٍ.

And Al-Sadiq^-asws said: ‘The will is a right upon every Muslim, and it is recommended that the man should bequeath for the ones with kinship, from the ones who do not inherit anything, whether little of more, and the one who does not do so, he has ended his deeds with disobedience’’.[378]

18- وَ قَالَ: لَيْسَ لِلْمَيِّتِ مِنْ مَالِهِ إِلَّا الثُّلُثُ فَإِذَا أَوْصَى بِأَكْثَرَ مِنَ الثُّلُثِ رُدَّ إِلَى الثُّلُثِ وَ إِذَا أَوْصَى بِجُزْءٍ مِنْ مَالِهِ فَالْجُزْءُ وَاحِدٌ مِنْ سَبْعَةٍ لِقَوْلِ اللَّهِ تَعَالَى‏ لَها سَبْعَةُ أَبْوابٍ لِكُلِّ بابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ‏

And he^-asws said: ‘A deceased person only has authority over one-third of his wealth. So if he makes a bequest for more than one-third, it is reduced to the one-third. And if he bequeaths a ‘segment’ of his wealth, then the ‘segment’ is considered to be one-seventh, based on the Verse of Allah, the Exalted: For it there are seven doors, each door being for an Assigned segment of them [15:44].

وَ قَدْ رُوِيَ أَنَّ الْجُزْءَ وَاحِدٌ مِنْ عَشَرَةٍ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ ثُمَّ اجْعَلْ عَلى‏ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً وَ كَانَتِ الْجِبَالُ عَشَرَةً

And it has been reported that the ‘part’ is one of ten due to Words of Allah^-azwj Mighty and Majestic: Then place on every mountain a part of them [2:260], and the mountains were ten.

فَإِذَا أَوْصَى بِسَهْمٍ مِنْ مَالِهِ أَوْ بِشَيْ‏ءٍ مِنْ مَالِهِ فَهُوَ وَاحِدٌ مِنْ سِتَّةٍ فَإِذَا أَوْصَى بِمَالٍ كَثِيرٍ فَالْكَثِيرُ ثَمَانُونَ وَ مَا زَادَ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ وَ كَانَتْ ثَمَانِينَ مَوْطِناً.

And if he bequeaths a ‘share’ of his wealth or ‘something’ from his wealth, then it is one-sixth. And if he bequeaths ‘a large amount’” of wealth, then the ‘large amount’ is eighty or more, based on the Words of Allah^-azwj Mighty and Majestic: Allah has Helped you in many places, [9:25], and these were eighty in number’’.[379]

19- وَ سُئِلَ عَنْ رَجُلٍ حَضَرَهُ الْمَوْتُ فَأَعْتَقَ مَمْلُوكاً لَيْسَ لَهُ غَيْرُهُ فَأَبَى الْوَرَثَةُ أَنْ يُجِيزُوا ذَلِكَ قَالَ مَا يُعْتَقُ مِنْهُ إِلَّا ثُلُثُهُ

And he^-asws was asked about a man the death presented to, so he liberated a slave. There wasn’t for him another. The inheritors refused to validate that. He^-asws said: ‘Nothing can be liberated from him except his third (price)’.

وَ عَنْ رَجُلٍ قَالَ هَذِهِ السَّفِينَةُ لِفُلَانٍ وَ لَمْ يُسَمِّ مَا فِيهَا وَ فِيهَا طَعَامٌ قَالَ هِيَ لِلَّذِي أَوْصَى لَهُ بِهَا وَ بِمَا فِيهَا إِلَّا أَنْ يَكُونَ صَاحِبُهَا اسْتَثْنَى مَا فِيهَا وَ لَيْسَ لِلْوَرَثَةِ فِيهَا شَيْ‏ءٌ

And about a man who said, ‘This ship of mine is for so and so’, and he did not specify what is in it, and therein was food. He^-asws said: ‘It is for the one he had bequeathed it to and with whatever is in it, except if its owner had excluded what was in it, and there isn’t anything in it for the inheritors’.

وَ سُئِلَ عَنْ رَجُلٍ أَوْصَى لِرَجُلٍ بِصُنْدُوقٍ فِيهِ مَالٌ فَقَالَ الصُّنْدُوقُ بِمَا فِيهِ لَهُ

And he^-asws was asked about a man who bequeathed to a man, a box wherein was money. He^-asws said: ‘The box along with whatever is in it is for him’.

وَ سُئِلَ عَنْ رَجُلٍ أَوْصَى بِمَالٍ فِي سَبِيلِ اللَّهِ قَالَ فَهُوَ لِشِيعَتِنَا

And he^-asws was asked about a man who bequeathed with money in the way of Allah^-azwj. He^-asws said: ‘It is for our^-asws Shias’.

وَ رُوِيَ أَنَّهُ قَالَ اصْرِفْهُ فِي الْحَجِّ فَإِنِّي لَا أَعْرِفُ سَبِيلًا مِنْ سُبُلِهِ أَفْضَلَ مِنَ الْحَجِّ.

And it is reported he^-asws said: ‘Turn (spend) it in the Hajj, for I^-asws do not know of any way from His^-azwj ways, superior to Hajj’’.[380]

20- وَ سُئِلَ الصَّادِقُ ع عَنْ رَجُلٍ أَوْصَى لِرَجُلٍ بِسَيْفٍ كَانَ فِيهِ حِلْيَةٌ فَقَالَ لَهُ‏ الْوَرَثَةُ إِنَّمَا لَكَ النَّصْلُ فَقَالَ السَّيْفُ بِمَا فِيهِ لَهُ‏.

And Al-Sadiq^-asws was asked about a man who bequeathed to a man with a sword in which was an ornament. The inheritors said to him, ‘But rather, for you is the blade (only)!’ He^-asws said: ‘The sword along with whatever is in it, is for him’’.[381]

21- كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ عَلِيِّ بْنِ مَزْيَدٍ صَاحِبِ السَّابِرِيِّ قَالَ: أَوْصَى إِلَيَّ رَجُلٌ بِتَرِكَتِهِ وَ أَمَرَنِي أَنْ يُحَجَّ بِهَا عَنْهُ فَنَظَرْتُ فِي ذَلِكَ فَإِذَا شَيْ‏ءٌ يَسِيرٌ لَا يَكُونُ لِلْحَجِّ سَأَلْتُ أَبَا حَنِيفَةَ وَ غَيْرَهُ فَقَالُوا تَصَدَّقْ بِهَا

The book of Zayd Al Narsy – From Ali Bin Mazeed, companion of Al Sayyari who said,

‘A man entrusted his estate to me and instructed me that a Hajj should be performed on his behalf using it. I looked into it and found it was a small amount, not sufficient for Hajj. I asked Abu Haneefa and others, and they said, ‘Give it in charity’.

فَلَمَّا حَجَجْتُ لَقِيتُ عَبْدَ اللَّهِ بْنَ الْحَسَنِ فِي الطَّوَافِ فَقُلْتُ لَهُ ذَلِكَ فَقَالَ لِي هَذَا جَعْفَرُ بْنُ مُحَمَّدٍ فِي الْحِجْرِ فَاسْأَلْهُ

When I performed Hajj, I met Abdullah Ibn Al-Hassan during the Taweef and told him about it. He said to me, ‘Here is Ja’far Bin Muhammad^-asws at the (Black) Stone, ask him^-asws!’

قَالَ فَدَخَلْتُ الْحِجْرَ فَإِذَا أَبُو عَبْدِ اللَّهِ ع تَحْتَ الْمِيزَابِ مُقْبِلٌ بِوَجْهِهِ عَلَى الْبَيْتِ يَدْعُو ثُمَّ الْتَفَتَ فَرَآنِي فَقَالَ مَا حَاجَتُكَ

So, I entered Al-Hijr, and Abu Abdullah^-asws was beneath the spout, facing the Kabah, supplicating. Then he^-asws turned, saw me and said, ‘What is your need?’

فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ مِنْ مَوَالِيكُمْ

I said, ‘May I be sacrificed for you^-asws! I am a man from the people of Kufa, from your^-asws followers!’

فَقَالَ دَعْ ذَا عَنْكَ حَاجَتَكَ

He^-asws said: ‘Leave that from you! What is your need?’

قَالَ قُلْتُ رَجُلٌ مَاتَ وَ أَوْصَى بِتَرِكَتِهِ إِلَيَّ وَ أَمَرَنِي أَنْ أَحُجَّ بِهَا عَنْهُ فَنَظَرْتُ فِي ذَلِكَ فَوَجَدْتُهُ يَسِيراً لَا يَكُونُ لِلْحَجِّ فَسَأَلْتُ مَنْ قِبَلَنَا فَقَالُوا لِي تَصَدَّقْ بِهِ

I said, ‘A man died and entrusted his estate to me and instructed me to perform Hajj on his behalf with it. I looked into it and found it to be small and not enough for Hajj. I asked those near us, and they told me to give it in charity’.

فَقَالَ لِي مَا صَنَعْتَ

He^-asws said to me: ‘What did you do?’

فَقُلْتُ تَصَدَّقْتُ بِهِ

I said, ‘I donated to charity with it’.

قَالَ ضَمِنْتَ إِلَّا أَنْ لَا يَكُونَ يَبْلُغُ أَنْ يُحَجَّ بِهِ مِنْ مَكَّةَ فَإِنْ كَانَ يَبْلُغُ أَنْ يُحَجَّ بِهِ مِنْ مَكَّةَ فَأَنْتَ ضَامِنٌ وَ إِنْ لَمْ يَكُنْ يَبْلُغُ ذَلِكَ فَلَيْسَ عَلَيْكَ ضَمَانٌ‏.

He said, ‘You are responsible except if it did not reach for Hajj to be performed with it from Makkah. If it was enough for Hajj to be performed from Makkah, then you are responsible, and if it could not have reached that, then there isn’t any responsibility upon you’’.[382]

باب 56 الوصايا المبهمة

CHAPTER 56 – AMBIGIOUS WILLS

1- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنِ الْبَزَنْطِيِّ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ رَجُلٍ أَوْصَى بِجُزْءٍ مِنْ مَالِهِ قَالَ سُبُعُ ثُلُثِهِ‏.

(The book) ‘Ma’any Al Akhbaar’, (and) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws – My father, from Ahmad Bin Idrees, from Al Ash’ary, from Al Jamourany, from Al Bazanty, from Al-Husayn Bin Khalid who said,

‘I asked Al-Reza^-asws about a man who bequeathed a segment of his wealth. He^-asws said: ‘Seventh of his third’’.[383]

2- ن، عيون أخبار الرضا عليه السلام أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ هَاشِمٍ عَنْ دَاوُدَ بْنِ مُحَمَّدٍ النَّهْدِيِّ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: دَخَلَ ابْنُ أَبِي سَعِيدٍ الْمُكَارِي عَلَى الرِّضَا ع فَقَالَ لَهُ أَبْلَغَ اللَّهُ مِنْ قَدْرِكَ أَنْ تَدَّعِيَ ما ادَّعَى أَبُوكَ‏

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws – My father and Ibn Al Waleed, both together, from Muhammad Bin Al Attar, and Ahmad Bin Idrees, both together from Al Ashary, from Ibn Hashim, from Dawood Bin Muhammad Al Nahdy, from one of our companions who said,

‘Ibn Abu Saeed Al-Mukari entered to see Al-Reza^-asws. He said to him^-asws, ‘Has Allah^-azwj Made you^-asws reach your^-asws worth that you^-asws are claiming what your^-asws father^-asws had claimed?’ (i.e., Imamate)

فَقَالَ لَهُ مَا لَكَ أَطْفَأَ اللَّهُ نُورَكَ وَ أَدْخَلَ الْفَقْرَ بَيْتَكَ أَ مَا عَلِمْتَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى عِمْرَانَ أَنِّي وَاهِبٌ لَكَ ذَكَراً فَوَهَبَ لَهُ مَرْيَمَ وَ وَهَبَ لِمَرْيَمَ عِيسَى وَ عِيسَى مِنْ مَرْيَمَ وَ مَرْيَمُ مِنْ عِيسَى وَ مَرْيَمُ وَ عِيسَى ع شَيْ‏ءٌ وَاحِدٍ وَ أَنَا مِنْ أَبِي وَ أَبِي مِنِّي وَ أَنَا وَ أَبِي شَيْ‏ءٌ وَاحِدٌ

He^-asws said to him: ‘What is the matter with you? May Allah^-azwj Extinguish your light and Cause the poverty to enter your house! Don’t you know that Allah^-azwj Mighty and Majestic Revealed to Imran^-as: “I^-azwj am Going to Bestow a male child to you^-as!” But, He^-azwj Bestowed Maryam^-as to him^-as, and Bestowed Isa^-as to Maryam^-as, and Isa^-as is from Maryam^-as, and Maryam^-as is from Isa^-as, one thing; and I^-asws from my^-asws father^-asws, and my^-asws father^-asws is from me^-asws, and I^-asws and my^-asws father^-asws are one thing!’

فَقَالَ لَهُ ابْنُ أَبِي سَعِيدٍ فَأَسْأَلُكَ عَنْ مَسْأَلَةٍ

Ibn Abu Saeed said to him^-asws, ‘Then I ask you^-asws about an issue!’

فَقَالَ لَا إِخَالُكَ تَقْبَلُ مِنِّي وَ لَسْتَ مِنْ غَنَمِي وَ لَكِنْ هَلُمَّهَا

He^-asws said: ‘I^-asws don’t think you will accept from me^-asws, and you aren’t from my flock, but give it!’

فَقَالَ نَعَمْ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ فِي كِتَابِهِ‏ حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ‏ فَمَا كَانَ مِنْ مَمَالِيكِهِ أَتَى لَهُ سِتَّةُ أَشْهُرٍ فَهُوَ قَدِيمٌ حُرٌّ

He^-asws said: ‘Yes. Allah^-azwj Blessed and Exalted Says in His^-azwj Book: until it returns to be like the old palm branch [36:39]. Thus whatever from his slaves, six months had come to him (of servitude), he is (classified as) ‘old’, free’.

قَالَ فَخَرَجَ الرَّجُلُ فَافْتَقَرَ حَتَّى مَاتَ وَ لَمْ يَكُنْ عِنْدَهُ مَبِيتُ لَيْلَةٍ لَعَنَهُ اللَّهُ‏.

He (the narrator) said, ‘The man went out, and he was impoverished until he died, and there did not happen a place to spend a night. May Allah^-azwj Curse him!’’[384]

3- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِ‏ مِثْلَهُ‏.

(The book) ‘Ma’any Al Akhbar’ – My father, from Muhammad Al Attar, from Al Ashari, similar to it.[385]

4- كش، رجال الكشي حَمْدَوَيْهِ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ عُمَرَ الزَّيَّاتِ عَنِ ابْنِ أَبِي سَعِيدٍ مِثْلَهُ‏.

(The book) ‘Rijal’ of Al Kashi – Hamdawiya, from Al-Hassan Bin Musa, from Ali Bin Umar Al Zayyar, from Ibn Abu Saeed, similar to it.[386]

5 مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ سُئِلَ عَنْ رَجُلٍ يُوصِي بِسَهْمٍ مِنْ مَالِهِ فَقَالَ السَّهْمُ وَاحِدٌ مِنْ ثَمَانِيَةٍ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي الرِّقابِ وَ الْغارِمِينَ وَ فِي سَبِيلِ اللَّهِ وَ ابْنِ السَّبِيلِ‏.

(The book) ‘Ma’any Al Akhbaar’ – My father, from Ali, from his father, from Al Nowfali, from Al Sakuni,

‘From Abu Abdullah^-asws, he^-asws was asked about a man who bequeathed with a ‘share’ of his wealth. He^-asws said: ‘The ‘share’ is one-eighth due to Words of Allah^-azwj Mighty and Majestic: But rather, the charities are for the poor and the needy, and the office bearers upon it, and the ones (recently) inclined of their hearts (to Al-Islam), and ones in bondage, and the ones in debt, and in the Way of Allah, and the wayfarer, [9:60]’’.[387]

6- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: سَأَلْتُ الرِّضَا ع عَنْ رَجُلٍ أَوْصَى بِسَهْمٍ مِنْ مَالِهِ وَ لَا يُدْرَى السَّهْمُ أَيُّ شَيْ‏ءٍ هُوَ فَقَالَ لَيْسَ عِنْدَكُمْ فِيمَا بَلَغَكُمْ عَنْ جَعْفَرٍ وَ أَبِي جَعْفَرٍ ع فِيهَا شَيْ‏ءٌ

(The book) ‘Ma’any Al Akhbaar’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from his father, from Safwan Bin Yahya who said,

‘I asked Al-Reza^-asws about a man who bequeathed a ‘share’ of his wealth, and he didn’t know (specify) the ‘share’, which thing it is. He^-asws said: ‘Isn’t it with you among what has reached you from Ja’far^-asws or Abu Ja’far^-asws, anything regarding it?’

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا سَمِعْنَا أَصْحَابَنَا يَذْكُرُونَ شَيْئاً فِي هَذَا عَنْ آبَائِكَ ع

I said to him^-asws, ‘May I be sacrificed for you^-asws! We have not heard anything from our companions mentioned anything regarding this from your^-asws forefathers^-asws’.

فَقَالَ‏ السَّهْمُ وَاحِدٌ مِنْ ثَمَانِيَةٍ

He^-asws said: ‘The ‘share’ is one from eight’.

فَقُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَ وَاحِداً مِنْ ثَمَانِيَةٍ

I said, ‘May I be sacrificed for you^-asws! How did it come to be one from eight?’

فَقَالَ أَ مَا تَقْرَأُ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ

He^-asws said: ‘Have you not read the Book of Allah^-azwj Mighty and Majestic?’

فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي لَأَقْرَؤُهُ وَ لَكِنْ لَا أَدْرِي أَيْنَ مَوْضِعُهُ

I said, ‘May I be sacrificed for you^-asws! I do read it, but I don’t know where its place is!’

فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي الرِّقابِ وَ الْغارِمِينَ وَ فِي سَبِيلِ اللَّهِ وَ ابْنِ السَّبِيلِ‏

He^-asws said: ‘Words of Allah^-azwj Mighty and Majestic: But rather, the charities are for the poor and the needy, and the office bearers upon it, and the ones (recently) inclined of their hearts (to Al-Islam), and ones in bondage, and the ones in debt, and in the Way of Allah, and the wayfarer, [9:60]’.

ثُمَّ عَقَدَ بِيَدِهِ ثَمَانِيَةً قَالَ وَ كَذَلِكَ قَسَمَهَا رَسُولُ اللَّهِ ص عَلَى ثَمَانِيَةِ أَسْهُمٍ وَ السَّهْمُ وَاحِدٌ مِنْ ثَمَانِيَةٍ.

Then he^-asws indicated ‘eight’ with his^-asws hand. He^-asws said: ‘And like Rasool-Allah^-saww distributed it upon eight shares, and the ‘share’ is one from eight’’.[388]

7- شي، تفسير العياشي عَنِ الْبَزَنْطِيِّ عَنْهُ ع‏ مِثْلَهُ‏.

(The book) ‘Tafseer Al Ayyashi’ – from Al Bazanty, from him^-asws, similar to it.[389]

8- مع، معاني الأخبار وَ قَدْ رُوِيَ أَنَّ السَّهْمَ وَاحِدٌ مِنْ سِتَّةٍ وَ ذَلِكَ عَلَى حَسَبِ مَا يُفْهَمُ مِنْ مُرَادِ الْمُوصِي وَ عَلَى حَسَبِ مَا يُعْلَمُ مِنْ سِهَامِ مَالِهِ بَيْنَهُمْ‏.

(The book) ‘Ma’any Al Akhbaar’ –

‘And it has been reported that the ‘share’ is one from six, and that is based upon the calculation that is according to what is understood from the intention of the one making the will and according to what is known of the distribution of his wealth among them’.[390]

9- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ جَمِيلٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: قُلْتُ لَهُ رَجُلٌ أَوْصَى بِشَيْ‏ءٍ مِنْ مَالِهِ فَقَالَ لِي فِي كِتَابِ عَلِيٍّ ع الشَّيْ‏ءُ مِنْ مَالِهِ وَاحِدٌ مِنْ سِتَّةٍ.

(The book) ‘Ma’any Al Akhbaar’ – My father, from Muhammad Al Attar, from Al Ashari, from Ali Bin Al Sindy, from Muhammad Bin Amro Bin Saeed, from Jameel, from Aban Bin Taghlib, from Al Sumali,

‘From Ali^-asws Bin Al-Husayn^-asws, he (the narrator) said, ‘I said to him^-asws, ‘A man bequeathed with ‘something’ from his wealth. He^-asws said to me: ‘In the book of Ali^-asws, the ‘something’ from his wealth is one from six’’.[391]

10- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ جَمِيلٍ عَنِ ابْنِ تَغْلِبَ عَنْ أَبِي جَعْفَرٍ ع‏ أَنَّهُ قَالَ فِي الرَّجُلِ يُوصِي بِجُزْءٍ مِنْ مَالِهِ إِنَّ الْجُزْءَ وَاحِدٌ مِنْ عَشَرَةٍ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ ثُمَّ اجْعَلْ عَلى‏ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً وَ كَانَتِ الْجِبَالُ عَشَرَةً وَ الطَّيْرُ أَرْبَعَةً فَجَعَلَ عَلَى كُلٍّ مِنْهُنَّ جُزْءاً.

(The book) ‘Ma’any Al Akhbaar’ – Ibn Al Waleed, from Ahmad Bin Idrees, from Al Ashary, from Ali Bin Al Sindy, from Muhammad Bin Amro, from Jameel, from Ibn Taghlib,

‘From Abu Ja’far^-asws, he^-asws said regarding the man who bequeathed with a ‘segment’ from his wealth: ‘The ‘segment is one from ten, because Allah^-azwj Mighty and Majestic Says: Then place on every mountain a part of them [2:260]. The mountains were ten, and the birds were four. So he^-as made a segment (part) upon each of these’’.[392]

11- وَ رُوِيَ‏ أَنَّ الْجُزْءَ وَاحِدٌ مِنْ سَبْعَةٍ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ لَها سَبْعَةُ أَبْوابٍ لِكُلِّ بابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ‏.

And it is reported that the ‘segment’ is one from seven due to Words of Allah^-azwj Mighty and Majestic: For it there are seven doors, each door being for an Assigned segment of them [15:44]’’.[393]

12- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ امْرَأَةٍ أَوْصَتْ بِثُلُثِهَا يُقْضَى بِهِ دَيْنُ ابْنِ أَخِيهَا وَ جُزْءٌ لِفُلَانٍ وَ فُلَانَةَ فَلَمْ أَعْرِفْ ذَلِكَ فَقَدِمْنَا إِلَى ابْنِ أَبِي لَيْلَى

(The book) ‘Ma’any Al Akhbaar’ – My father, from Saad, from Ibn Isa, from Ali Bin Al Hakam, from Aban, from Abdullah Bin Sinan who said, ‘

‘I asked Abu Abdullah^-asws about a woman who bequeathed with her third to pay off debts of a son of her brother, and a ‘segment’ to be for so and so, and so and so. That ‘segment’ was not known, so we proceeded to Ibn Abu Layli.

قَالَ فَمَا قَالَ لَكَ

He^-asws said: ‘So what did he say to you?’

قُلْتُ قَالَ لَيْسَ لَهُمَا شَيْ‏ءٌ

I said, ‘He said there isn’t anything for them both’.

فَقَالَ كَذَبَ وَ اللَّهِ لَهُمَا الْعُشْرُ مِنَ الثُّلُثِ‏.

He^-asws said: ‘He lied! By Allah^-azwj, for them is the tenth from the third’’.[394]

13- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْيَقْطِينِيِّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنِ الْحُسَيْنِ بْنِ عُمَرَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ رَجُلًا أَوْصَى إِلَيَّ فِي سَبِيلِ اللَّهِ

(The book) ‘Ma’any Al Akhbaar’ – My father, from Muhammad Al Attar, from Al Ashari, from Al Yaqteeny, from Muhammad Bin Suleyman, from Al-Husayn Bin Umar who said,

‘I said to Abu Abdullah^-asws, ‘A man bequeathed to me ‘(spend) in the way of Allah^-azwj’’.

قَالَ فَقَالَ لِي اصْرِفْهُ فِي الْحَجِّ

He (the narrator) said, ‘He^-asws said to me: ‘Spend it regarding the Hajj!’

قَالَ قُلْتُ إِنَّهُ أَوْصَى إِلَيَّ فِي السَّبِيلِ

He (the narrator) said, ‘I said, ‘He had bequeathed to me (to be spent) in the way (of Allah^-azwj)!’

قَالَ اصْرِفْهُ فِي الْحَجِّ فَإِنِّي لَا أَعْرِفُ سَبِيلًا مِنْ سُبُلِهِ أَفْضَلَ مِنَ الْحَجِ‏.

He^-asws said: ‘Spend it regarding the Hajj, for I^-asws don’t know of any way from His^-azwj ways, more superior to the Hajj!’’[395]

14 شي، تفسير العياشي عَنِ الْحُسَيْنِ‏ مِثْلَهُ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Al-Husayn, similar to it.[396]

15- مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ الْيَقْطِينِيِّ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الْعَسْكَرِيَّ ع بِالْمَدِينَةِ عَنْ رَجُلٍ أَوْصَى بِمَالِهِ فِي سَبِيلِ اللَّهِ قَالَ سَبِيلُ اللَّهِ شِيعَتُنَا.

(The book) ‘Ma’any Al Akhbaar’ – My father, from Ahmad Bin Idrees, from Al Ashari, from Al Yaqteeny, from Al-Hassan Bin Rashid who said,

‘I asked Abu Al-Hassan Al-Askari^-asws at Al-Medina, about a man who bequeathed with his wealth (to be spent) ‘in the way of Allah^-azwj’. He^-asws said: ‘The ‘way of Allah^-azwj’, is our^-asws Shias’’.[397]

16- شي، تفسير العياشي عَنِ الْحَسَنِ‏ مِثْلَهُ‏.

(The book) ‘Tafseer Al-Ayyashi’ – from Al-Hassan, similar to it.[398]

17- ضا، فقه الرضا عليه السلام‏ وَ إِذَا أَوْصَى رَجُلٌ لِرَجُلٍ بِجُزْءٍ مِنْ مَالِهِ فَهُوَ وَاحِدٌ مِنْ عَشَرَةٍ لِقَوْلِ اللَّهِ تَعَالَى‏ ثُمَّ اجْعَلْ عَلى‏ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً وَ كَانَتِ الْجِبَالُ عَشَرَةً

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘And when a man bequeaths to a man of a ‘segment’ of his wealth, it is one from ten, due to Words of Allah^-azwj the Exalted: Then place on every mountain a part of them [2:260]. The mountains were ten.

وَ رُوِيَ جُزْءاً مِنْ سَبْعَةٍ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ لَها سَبْعَةُ أَبْوابٍ لِكُلِّ بابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ‏

And it is reported a ‘segment’ is one from seven due to Words of Allah^-azwj Mighty and Majestic: For it there are seven doors, each door being for an Assigned segment of them [15:44].

فَإِنْ أَوْصَى بِسَهْمٍ مِنْ مَالِهِ فَهُوَ سَهْمٌ مِنْ سِتَّةِ أَسْهُمٍ وَ كَذَلِكَ إِذَا أَوْصَى بِشَيْ‏ءٍ مِنْ مَالِهِ غَيْرِ مَعْلُومٍ فَهُوَ وَاحِدَةٌ مِنْ سِتَّةٍ فَإِنْ أَوْصَى بِمَالِهِ فِي سَبِيلِ اللَّهِ وَ لَمْ يُسَمِّ السَّبِيلَ فَإِنْ شَاءَ جَعَلَهُ لِإِمَامِ الْمُسْلِمِينَ وَ إِنْ شَاءَ جَعَلَهُ فِي حَجٍّ أَوْ فَرَّقَهُ عَلَى قَوْمٍ مُؤْمِنِينَ‏.

If he bequeaths with a ‘share’ from his wealth, it is a share from six shares, and like that when he bequeaths with ‘something’ from his wealth, unknown (amount), it is one from six. He bequeaths with his wealth (to be spent) in the way of Allah^-azwj, and does not specify the ‘way’. If he likes, he can make it for the Imam of the Muslims, and if he likes, he can make it regarding a Hajj, or distribute it upon a group of Momineen’’.[399]

18- شي، تفسير العياشي عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ قَالَ: جُمِعَ لِأَبِي جَعْفَرٍ جَمِيعُ الْقُضَاةِ فَقَالَ لَهُمْ رَجُلٌ أَوْصَى بِجُزْءٍ مِنْ مَالِهِ فَكَمِ الْجُزْءُ

(The book) ‘Tafseer Al Ayyashi’ – From Abdul Samad Bin Bashir who said,

‘The judges gathered to Abu Ja’far (Al-Mansour the caliph). He said to them: ‘A man bequeaths with a ‘segment’ of his wealth. How much is the ‘segment’?’

فَلَمْ يَعْلَمُوا كَمِ الْجُزْءُ وَ اشْتَكَوْا إِلَيْهِ فِيهِ فَأَبْرَدَ بَرِيداً إِلَى صَاحِبِ الْمَدِينَةِ أَنْ يَسْأَلَ جَعْفَرَ بْنَ مُحَمَّدٍ ع رَجُلٌ أَوْصَى بِجُزْءٍ مِنْ مَالِهِ فَكَمِ الْجُزْءُ فَقَدْ أَشْكَلَ ذَلِكَ عَلَى الْقُضَاةِ فَلَمْ يَعْلَمُوا كَمِ الْجُزْءُ فَإِنْ هُوَ أَخْبَرَكَ بِهِ وَ إِلَّا فَاحْمِلْهُ عَلَى الْبَرِيدِ وَ وَجِّهْهُ إِلَيَّ

The did not know how much the ‘segment’ was, and they complained to him^-asws regarding it. He sent a courier to the governor of Al-Medina to ask Ja’far^-asws Bin Muhammad^-asws, ‘A man bequeaths with a ‘segment’ of his wealth, so how much is a ‘segment’, for that is problematic upon the judges. They are not known how much the ‘segment’ is. If he^-asws informs you of it (fine), or else carry him^-asws upon the courier horse and bring him^-asws to me!’

فَأَتَى صَاحِبُ الْمَدِينَةِ أَبَا عَبْدِ اللَّهِ ع فَقَالَ لَهُ إِنَّ أَبَا جَعْفَرٍ بَعَثَ إِلَيَّ أَنْ أَسْأَلَكَ عَنْ رَجُلٍ أَوْصَى بِجُزْءٍ مِنْ مَالِهِ وَ سَأَلَ مَنْ قِبَلَهُ مِنَ الْقُضَاةِ فَلَمْ يُخْبِرُوهُ مَا هُوَ وَ قَدْ كَتَبَ إِلَيَّ إِنْ فَسَّرْتَ ذَلِكَ لَهُ وَ إِلَّا حَمَلْتُكَ عَلَى الْبَرِيدِ إِلَيْهِ

The governor of Al-Medina came to Abu Abdullah^-asws. He said to him^-asws, ‘Abu Ja’far (the caliph) has dispatched to me that I should ask you^-asws about a man who bequeaths a ‘segment’ of his wealth, and he had asked the judges before him but they could not inform him^-asws what it is, and he has written to me to have this interpreted for him, or else I should carry you^-asws upon the courier horse to him!’

فَقَالَ أَبُو عَبْدِ اللَّهِ ع هَذَا فِي كِتَابِ اللَّهِ بَيِّنٌ إِنَّ اللَّهَ يَقُولُ لَمَّا قَالَ إِبْرَاهِيمُ‏ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى‏ إِلَى‏ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً فَكَانَتِ الطَّيْرُ أَرْبَعَةً وَ الْجِبَالُ عَشَرَةً يُخْرِجُ الرَّجُلُ مِنْ كُلِّ عَشَرَةِ أَجْزَاءٍ جُزْءاً وَاحِداً

Abu Abdullah^-asws said: ‘This is in the Book of Allah^-azwj, clearly. Allah^-azwj Said, when Ibrahim^-as said: ‘Lord! Show me how You Revive the dead’ – up to – Then place on every mountain a part of them, [2:260]. The birds were four and the mountains were ten. The man should extract from every ten segments, one segment.

وَ إِنَّ إِبْرَاهِيمَ دَعَا بِمِهْرَاسٍ فَدَقَّ فِيهِ الطُّيُورَ جَمِيعاً وَ حَبَسَ الرُّءُوسَ عِنْدَهُ ثُمَّ إِنَّهُ دَعَا بِالَّذِي أُمِرَ بِهِ فَجَعَلَ يَنْظُرُ إِلَى الرِّيشِ كَيْفَ يَخْرُجُ وَ إِلَى الْعُرُوقِ عِرْقاً عِرْقاً حَتَّى تَمَّ جَنَاحُهُ مُسْتَوِياً فَأَهْوَى نَحْوَ إِبْرَاهِيمَ

And Ibrahim^-as called to a grinding stone. He^-as pounded all the birds in it and withheld the heads in his^-as possession. Then he^-as called with that which he^-as had been Commanded with. He^-as went on looking at the feathers how these emerged, and the veins, vein by vein, until its wings were completed, equally. They inclined towards Ibrahim^-as.

فَقَالَ إِبْرَاهِيمُ بِبَعْضِ الرُّءُوسِ فَاسْتَقْبَلَهُ بِهِ فَلَمْ يَكُنِ الرَّأْسُ الَّذِي اسْتَقْبَلَهُ بِهِ لِذَلِكَ الْبَدَنِ حَتَّى انْتَقَلَ إِلَيْهِ غَيْرُهُ فَكَانَ مُوَافِقاً لِلرَّأْسِ فَتَمَّتِ الْعِدَّةُ وَ تَمَّتِ الْأَبْدَانُ‏.

Ibrahim^-as said regarding one of the heads: ‘I faced it, but the head which I^-as was facing with, did not happen to be for that body, until it transferred to another so it was compatible for the head. Thus, the number was completed, and the bodies were complete’.[400]

19- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ: إِنَّ الْمَرْأَةَ أَوْصَتْ إِلَيَّ وَ قَالَتْ لِي ثُلُثَيَّ يُقْضَى بِهِ دَيْنُ ابْنِ أَخِي وَ جُزْءٌ مِنْهُ لِفُلَانَةَ

(The book) ‘Tafseer Al Ayyashi’ – From Abdul Rahman Bin Sayaba who said,

‘A woman bequeathed to me and said to me, ‘My third, pay off the debts of a son of my brother, and a segment from it is for so and so woman’.

فَسَأَلْتُ عَنْ ذَلِكَ ابْنَ أَبِي لَيْلَى فَقَالَ مَا أَرَى لَهَا شَيْئاً وَ مَا أَدْرِي مَا الْجُزْءُ

I asked Ibn Abu Layli about that. He said, ‘I don’t see anything being for her, and I don’t know what the segment is.’

فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ع وَ أَخْبَرْتُهُ كَيْفَ قَالَتِ الْمَرْأَةُ وَ مَا قَالَ ابْنُ أَبِي لَيْلَى فَقَالَ كَذَبَ ابْنُ أَبِي لَيْلَى لَهَا عُشْرُ الثُّلُثِ إِنَّ اللَّهَ أَمَرَ إِبْرَاهِيمَ ع فَقَالَ‏ اجْعَلْ عَلى‏ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً وَ كَانَتِ الْجِبَالُ يَوْمَئِذٍ عَشَرَةً وَ هُوَ الْعُشْرُ مِنَ الشَّيْ‏ءِ.

I asked Abu Abdullah^-asws and informed him^-asws how the woman had said and what Ibn Abu Layli had said. He^-asws said: ‘Ibn Abu Layli has lied. For her is a tenth of the third. Allah^-azwj had Commanded Ibrahim^-as. He^-azwj Said: Then place on every mountain a part of them, [2:260], and on that day, the mountains were ten, and (the segment), it is the tenth from the thing’’.[401]

20- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ أَوْصَى بِجُزْءٍ مِنْ مَالِهِ فَقَالَ جُزْءٌ مِنْ عَشَرَةٍ كَانَتِ الْجِبَالُ عَشَرَةً وَ كَانَتِ الطَّيْرُ طاوس [الطَّاوُسَ‏] وَ الْحَمَامَةَ وَ الدِّيكَ وَ الْهُدْهُدَ

(The book0 ‘Tafseer Al Ayyashi’ – From Abu Baseer,

‘From Abu Abdullah^-asws regarding a man who bequeaths with a ‘segment’ of his wealth. He^-asws said: ‘A segment from ten. The mountains were ten and the birds were a peacock, and the pigeon, and the rooster, and the hoopoe.

فَأَمَرَهُ اللَّهُ أَنْ يَقْطَعَهُنَّ وَ يَخْلِطَهُنَّ وَ أَنْ يَضَعَ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً وَ أَنْ يَأْخُذَ رَأْسَ كُلِّ طَيْرٍ مِنْهَا بِيَدِهِ قَالَ فَكَانَ إِذَا أَخَذَ رَأْسَ الطَّيْرِ مِنْهَا بِيَدِهِ تَطَايَرَ إِلَيْهِ مَا كَانَ مِنْهُ حَتَّى يَعُودَ كَمَا كَانَ‏.

Allah^-azwj Commanded him^-as to cut them and mix them, and to place upon each mountain, a part, and to take the head of each bird from these in his^-as hand. It so happened that when he^-as to the head of a bird from these in his^-as hand, it (body) flew to it, whatever was from it, until it returned to what it had been’’.[402]

21- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ قَالَ: جَاءَنِي أَبُو جَعْفَرِ بْنُ سُلَيْمَانَ الْخُرَاسَانِيُّ وَ قَالَ نَزَلَ بِي رَجُلٌ مِنْ خُرَاسَانَ مِنَ الْحُجَّاجِ فَتَذَاكَرْنَا الْحَدِيثَ فَقَالَ مَاتَ لَنَا أَخٌ بِمَرْوَ وَ أَوْصَى إِلَيَّ بِمِائَةِ أَلْفِ دِرْهَمٍ وَ أَمَرَنِي أَنْ أُعْطِيَ أَبَا حَنِيفَةَ مِنْهَا جُزْءاً وَ لَمْ أَعْرِفِ الْجُزْءَ كَمْ هُوَ مِمَّا تَرَكَ

(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Ismail, from Abdullah Bin Abdullah who said,

‘Abu Ja’far Bin Suleyman of Khurasan came to me and said, ‘A man from the pilgrims from Khurasan has lodged with me. We discussed the Hadeeth. He said, ‘A brother of ours died at Merv and he bequeathed to me with a hundred thousand Dirhams, and instructed me to give it to Abu Haneefa a part (segment) from it, and I did not know how much the ‘part’ it, from what is left behind.

فَلَمَّا قَدِمْتُ الْكُوفَةَ أَتَيْتُ أَبَا حَنِيفَةَ فَسَأَلْتُهُ عَنِ الْجُزْءِ فَقَالَ لِيَ الرُّبُعُ

When I arrived to Al-Kufa, I came to Abu Haneefa to ask him about the ‘segment’ (part). He said to me, ‘The quarter!’

فَأَبَى قَلْبِي ذَلِكَ فَقُلْتُ لَا أَفْعَلُ حَتَّى أَحُجَّ وَ أَسْتَقْصِيَ الْمَسْأَلَةَ فَلَمَّا رَأَيْتُ أَهْلَ الْكُوفَةِ قَدْ أَجْمَعُوا عَلَى الرُّبُعِ قُلْتُ لِأَبِي حَنِيفَةَ لَا سَوْأَةَ بِذَلِكَ لَكَ أَوْصَى بِهَا يَا أَبَا حَنِيفَةَ وَ لَكِنْ أَحُجَّ وَ أَسْتَقْصِيَ الْمَسْأَلَةَ

My heart refused that. I said (to myself), ‘I will not do it until I perform Hajj and investigate the issue. When I saw the people of Kufa being united upon the ‘quarter’, I said to Abu Haneefa, ‘There is no shame with that for you. I have bequeathed with it, O Abu Haneefa, but I shall perform Hajj and investigate the issue!’

فَقَالَ أَبُو حَنِيفَةَ وَ أَنَا أُرِيدُ الْحَجَّ

Abu Haneefa said to him, ‘And I intend the Hajj (also)’.

فَلَمَّا أَتَيْنَا مَكَّةَ وَ كُنَّا فِي الطَّوَافِ فَإِذَا نَحْنُ بِرَجُلٍ شَيْخٍ قَاعِدٍ وَ قَدْ فَرَغَ مِنْ طَوَافِهِ وَ هُوَ يَدْعُو وَ يُسَبِّحُ إِذِ الْتَفَتَ أَبُو حَنِيفَةَ فَلَمَّا رَآهُ قَالَ إِنْ أَرَدْتَ أَنْ تَسْأَلَ غَايَةَ النَّاسِ فَاسْأَلْ هَذَا فَلَا أَحَدَ بَعْدَهُ

When we came to Makkah, and we were in the Tawaaf when we were with an old man seated, and he was free from his Tawaaf, and he was supplicating and glorifying, when Abu Haneefa turned. When he saw him, said, ‘If you want to ask the peak of the people, then ask this one, for there is no one after him!’

قُلْتُ وَ مَنْ هَذَا

I said, ‘And who is this?’

قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع

He said, ‘Ja’far^-asws Bin Muhammad^-asws!’

فَلَمَّا قَعَدْتُ وَ اسْتَمْكَنْتُ إِذِ اسْتَدَارَ أَبُو حَنِيفَةَ ظَهْرَ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَقَعَدَ قَرِيباً مِنِّي‏ فَسَلَّمَ عَلَيْهِ وَ عَظَّمَهُ وَ جَاءَ غَيْرُ وَاحِدٍ مُزْدَلِفِينَ مُسَلِّمِينَ عَلَيْهِ وَ قَعَدُوا فَلَمَّا رَأَيْتُ ذَلِكَ مِنْ تَعْظِيمِهِمْ لَهُ اشْتَدَّ ظَهْرِي فَغَمَزَنِي أَبُو حَنِيفَةَ أَنْ تَكَلَّمْ

When I sat down and settled, then Abu Haneefa went round behind Ja’far^-asws Bin Muhammad^-asws and sat near to me. He greeted upon him^-asws and showed him^-asws great respect. Others also came, approaching with humility, greeting him^-asws and sitting down. When I saw the way they honoured him, my back straightened with confidence, and Abu Haneefa nudged me to speak.

فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ وَ إِنَّ رَجُلًا مَاتَ وَ أَوْصَى إِلَيَّ بِمِائَةِ أَلْفِ دِرْهَمٍ وَ أَمَرَنِي أَنْ أُعْطِيَ مِنْهَا جُزْءاً وَ سَمَّى لِيَ الرَّجُلَ فَكَمِ الْجُزْءُ جُعِلْتُ فِدَاكَ

I said, ‘May I be sacrificed for you^-asws! I am a man from the people of Khurasan, and a man died and bequeathed to me one hundred thousand Dirhams, and instructed me to give a ‘part’ (segment) from it, and named the man to me. So, how much is the ‘segment’? May I be sacrificed for you^-asws!’

فَقَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع يَا أَبَا حَنِيفَةَ إِنَّ لَكَ أَوْصَى قُلْ فِيهَا

Ja’far^-asws Bin Muhammad^-asws said: ‘O Abu Haneefa! If he made a bequest to you, you would say regarding it?’

فَقَالَ الرُّبُعُ

He said, ‘The quarter’.

فَقَالَ لِابْنِ أَبِي لَيْلَى قُلْ فِيهَا

He^-asws said to Ibn Abu Layly (the judge): ‘Speak regarding it’.

فَقَالَ الرُّبُعُ

He said, ‘The quarter’.

فَقَالَ جَعْفَرٌ ع وَ مِنْ أَيْنَ قُلْتُمُ الرُّبُعَ

Ja’far^-asws said: ‘And from where are you all saying, ‘the quarter’?’

قَالُوا لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلى‏ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً

They said, ‘Due to Words of Allah^-azwj Mighty and Majestic: “Then take four of the birds, so incline them towards you. Then place on every mountain a part of them, [2:260]’.

فَقَالَ أَبُو عَبْدِ اللَّهِ لَهُمْ وَ أَنَا أَسْمَعُ هَذَا قَدْ عَلِمْتَ الطَّيْرَ أَرْبَعَةً فَكَمْ كَانَتِ الْجِبَالُ إِنَّمَا الْأَجْزَاءُ لِلْجِبَالِ لَيْسَ لِلطَّيْرِ

Abu Abdullah^-asws said to them, and I was listening: ‘This you know that the birds were four, but how many were the mountains. But rather, the segments were for the mountains, not for the birds!’

فَقَالُوا ظَنَنَّا أَنَّهَا أَرْبَعَةٌ

They said, ‘We thought these were four’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَ لَكِنَّ الْجِبَالَ عَشَرَةٌ.

Abu Abdullah^-asws said: ‘But the mountains were ten!’’[403]

22- قب، المناقب لابن شهرآشوب الْأَصْبَغُ‏ أَوْصَى رَجُلٌ وَ دَفَعَ إِلَى الْوَصِيِّ عَشَرَةَ آلَافِ دِرْهَمٍ وَ قَالَ إِذَا أَدْرَكَ ابْنِي فَأَعْطِهِ مَا أَحْبَبْتَ مِنْهَا

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

Al-Asbagh, ‘A man bequeathed and handed over ten thousand Dirhams to the executor and said, ‘When my son matures, give him whatever you like from it!’

فَلَمَّا أَدْرَكَ اسْتَعْدَى عَلَيْهِ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ لَهُ كَمْ تُحِبُّ أَنْ تُعْطِيَهُ

When he matured, he sought justice against him to Amir Al-Momineen^-asws. He^-asws said to him: ‘How much did you like to give him?’

قَالَ أَلْفُ دِرْهَمٍ

He said, ‘A thousand Dirhams’.

قَالَ أَعْطِهِ تِسْعَةَ آلَافِ دِرْهَمٍ فَهِيَ الَّتِي أَحْبَبْتَ وَ خُذِ الْأَلْفَ‏.

He^-asws said: ‘Give him nine thousand, for that is which you like (for yourself), and take the thousand (for yourself)’’.[404]

23- شي، تفسير العياشي عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: جُزْءُ الشَّيْ‏ءِ مِنْ سَبْعَةٍ إِنَّ اللَّهَ يَقُولُ‏ لَها سَبْعَةُ أَبْوابٍ لِكُلِّ بابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ‏.

(The book) ‘Tafseer Al Ayyashi’ – ‘From Al Bazanty,

‘From Al-Reza^-asws having said: ‘A ‘segment’ is the thing from seven. Allah^-azwj Says: For it there are seven doors, each door being for an Assigned segment of them [15:44]’’.[405]

24- شي، تفسير العياشي عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ الْكُوفِيِّ قَالَ: قَالَ الرِّضَا ع فِي رَجُلٍ أَوْصَى بِجُزْءٍ مِنْ مَالِهِ فَقَالَ جُزْءٌ مِنْ سَبْعَةٍ إِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ‏ لَها سَبْعَةُ أَبْوابٍ لِكُلِّ بابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Ismail Bin Hammam Al Kufi who said,

‘Al-Reza^-asws regarding a man who bequeaths with a ‘part’ (segment) of his wealth. He^-asws said: ‘A part from seven. Allah^-azwj Says in His^-azwj Book: For it there are seven doors, each door being for an Assigned segment of them [15:44]’’.[406]

25- قب، المناقب لابن شهرآشوب امْتِحَانُ الْفُقَهَاءِ رَجُلٌ كَانَ لَهُ ثَلَاثَةُ أَعْبُدٍ اسْمُ كُلِّ وَاحِدٍ مِنْهُمْ‏ مَيْمُونٌ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قَالَ مَيْمُونٌ حُرٌّ وَ مَيْمُونٌ عَبْدٌ وَ لِمَيْمُوْنٍ مِائَةُ دِينَارٍ مَنِ الْحُرُّ وَ مَنِ الْعَبْدُ وَ لِمَنِ الْمِائَةُ الدِّينَارِ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, ‘Imtihan Al Fuqaha’ –

‘A man had three slaves for him. The name of each of them was ‘Maymoun’. When the death presented, he said, ‘Maymoun is free, and Maymoun is a slave, and for Maymoun are a hundred Dinars!’ Who is the free, and who is the slave, and for whom are the hundred Dinars?

الْمُعْتَقُ مَنْ هُوَ أَقْدَمُ صُحْبَةً عِنْدَ الرَّجُلِ وَ يُقْتَرَعُ الْبَاقِيَانِ فَأَيُّهُمَا وَقَعَتِ الْقُرْعَةُ فِي سَهْمِهِ فَهُوَ عَبْدٌ لِلَّذِي صَارَ حُرّاً وَ يَبْقَى الثَّالِثُ مُدَبَّراً لَا حُرٌّ وَ لَا مَمْلُوكٌ وَ يُدْفَعُ إِلَيْهِ الْمِائَةُ دِينَارٍ بِالْمَأْثُورِ عَنْ زَيْنِ الْعَابِدِينَ ع‏.

The one who has the earliest companionship with the man is to be set free. Then, a lot is drawn between the remaining two. Whichever of them the lot falls upon becomes a slave of the one who was freed. The third remains in a deferred state, neither free nor fully enslaved, and the hundred Dinars are to be given to him, based on what has been transmitted from Zayn Al-Abideen^-asws’’.[407]

رَجُلٌ حَضَرَتْهُ الْوَفَاةُ فَقَالَ عِنْدَ مَوْتِهِ لِفُلَانٍ عِنْدِي أَلْفُ دِرْهَمٍ إِلَّا قَلِيلًا كَمِ الْقَلِيلُ هُوَ النِّصْفُ لِقَوْلِهِ تَعَالَى‏ يا أَيُّهَا الْمُزَّمِّلُ قُمِ اللَّيْلَ إِلَّا قَلِيلًا نِصْفَهُ‏ بِالْأَثَرِ عَنِ الرِّضَا ع‏.

A man, the death presented to him. He said at his death, ‘For so and so, there are a thousand Dirhams in my possession except a little’. How much is the ‘little’? It is the half due to Words of the Exalted: O you, Al-Muzzammil (the wrapped one)! [73:1] Stand (to pray Salat) at night except a little [73:2] Half of it [73:3] – from Al-Reza^-asws’’.[408]

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[1] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 21 H 1

[2] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 21 H 2

[3] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 21 H 3

[4] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 21 H 4

[5] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 21 H 5

[6] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 21 H 6

[7] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 21 H 7

[8] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 21 H 8

[9] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 21 H 9

[10] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 21 H 10

[11] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 21 H 11

[12] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 21 H 12

[13] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 22 H 1

[14] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 22 H 2

[15] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 22 H 3

[16] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 22 H 4

[17] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 22 H 5

[18] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 1

[19] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 2

[20] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 3

[21] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 4

[22] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 5

[23] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 6

[24] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 7

[25] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 8

[26] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 9

[27] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 10

[28] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 11

[29] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 12

[30] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 13

[31] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 14

[32] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 15

[33] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 16

[34] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 17

[35] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 18

[36] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 19

[37] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 20

[38] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 21

[39] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 22

[40] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 23

[41] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 24

[42] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 25

[43] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 26

[44] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 27

[45] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 28

[46] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 29

[47] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 30

[48] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 31

[49] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 32

[50] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 33

[51] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 34

[52] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 35

[53] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 36

[54] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 37

[55] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 38

[56] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 39

[57] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 40

[58] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 41

[59] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 23 H 42

[60] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 24 H 1

[61] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 24 H 2

[62] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 1

[63] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 2 a

[64] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 2 b

[65] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 2 c

[66] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 2 d

[67] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 2 e

[68] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 2 f

[69] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 2 g

[70] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 3

[71] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 4

[72] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 5

[73] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 6

[74] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 7

[75] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 8

[76] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 25 H 9

[77] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 26 H 1

[78] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 26 H 2

[79] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 26 H 3

[80] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 26 H 4

[81] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 26 H 5

[82] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 26 H 6

[83] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 26 H 7

[84] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 26 H 8

[85] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 26 H 9

[86] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 26 H 10

[87] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 26 H 11

[88] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 26 H 12

[89] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 27 H 1

[90] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 27 H 2

[91] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 27 H 3

[92] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 27 H 4

[93] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 27 H 5

[94] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 27 H 6

[95] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 28 H 1

[96] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 28 H 2

[97] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 28 H 3

[98] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 28 H 4

[99] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 28 H 5

[100] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 28 H 6

[101] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 29 H 1

[102] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 29 H 2

[103] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 29 H 3

[104] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 30 H 1

[105] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 30 H 2

[106] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 30 H 3

[107] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 30 H 4

[108] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 30 H 5

[109] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 30 H 6

[110] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 30 H 7

[111] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 30 H 8

[112] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 30 H 9

[113] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 30 H 10

[114] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 30 H 11

[115] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 30 H 12

[116] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 1

[117] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 2

[118] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 3

[119] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 4

[120] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 5

[121] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 6

[122] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 7

[123] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 8

[124] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 9

[125] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 10

[126] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 11

[127] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 12

[128] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 13

[129] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 31 H 14

[130] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 1

[131] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 2

[132] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 3

[133] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 4

[134] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 5

[135] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 6

[136] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 7

[137] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 8

[138] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 9

[139] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 10

[140] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 11

[141] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 12

[142] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 13

[143] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 14

[144] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 15

[145] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 16

[146] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 17

[147] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 18

[148] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 19

[149] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 20

[150] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 32 H 21

[151] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 33 H 1

[152] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 33 H 2

[153] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 33 H 3

[154] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 33 H 4

[155] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 33 H 5

[156] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 33 H 6

[157] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 33 H 7

[158] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 33 H 8

[159] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 1 a

[160] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 1 b

[161] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 1 c

[162] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 2

[163] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 3

[164] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 4

[165] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 5

[166] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 6

[167] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 7

[168] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 8

[169] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 9

[170] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 10

[171] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 11

[172] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 12

[173] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 13

[174] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 14

[175] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 15

[176] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 16

[177] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 17 a

[178] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 17 b

[179] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 18

[180] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 19

[181] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 20

[182] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 21

[183] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 22

[184] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 23

[185] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 24

[186] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 34 H 25

[187] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 35 H 1

[188] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 35 H 2

[189] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 35 H 3

[190] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 35 H 4

[191] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 35 H 5

[192] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 35 H 6

[193] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 35 H 7

[194] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 35 H 8

[195] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 35 H 9

[196] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 36 H 1

[197] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 36 H 2

[198] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 36 H 3

[199] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 36 H 4

[200] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 36 H 5

[201] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 36 H 6

[202] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 37 H 1

[203] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 37 H 2

[204] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 37 H 3

[205] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 37 H 4

[206] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 37 H 5

[207] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 37 H 6 a

[208] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 37 H 6 b

[209] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 1

[210] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 2

[211] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 3

[212] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 4

[213] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 5

[214] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 6

[215] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 7

[216] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 8

[217] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 9

[218] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 10

[219] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 11

[220] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 12

[221] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 13

[222] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 14

[223] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 15

[224] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 16

[225] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 17

[226] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 38 H 18

[227] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 39 H 1

[228] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 1

[229] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 2

[230] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 3

[231] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H4

[232] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 5

[233] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 6

[234] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 7

[235] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 8

[236] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 9

[237] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 10

[238] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 11

[239] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 12

[240] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 13

[241] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 14

[242] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 15

[243] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 16

[244] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 17

[245] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 18

[246] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 19

[247] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 20

[248] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 21

[249] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 22

[250] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 23

[251] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 24

[252] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 25

[253] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 26

[254] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 40 H 27

[255] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 41 H 1

[256] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 41 H 2

[257] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 41 H 3

[258] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 41 H 4

[259] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 41 H 5

[260] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 41 H 6

[261] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 41 H 7

[262] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 41 H 8

[263] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 41 H 9

[264] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 41 H 10

[265] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 41 H 11

[266] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 42 H 1

[267] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 42 H 2

[268] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 42 H 3

[269] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 42 H 4

[270] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 43 H 1

[271] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 43 H 2

[272] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 44 H 1

[273] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 44 H 2

[274] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 44 H 3

[275] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 44 H 4

[276] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 46 H 1

[277] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 46 H 2

[278] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 47 H 1

[279] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 47 H 2

[280] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 47 H 3

[281] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 47 H 4

[282] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 47 H 5

[283] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 48 H 1

[284] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 48 H 2

[285] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 1

[286] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 2

[287] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 3

[288] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 4

[289] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 5

[290] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 6

[291] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 7

[292] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 8

[293] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 9

[294] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 10

[295] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 11

[296] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 12

[297] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 13

[298] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 14

[299] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 50 H 15

[300] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 51 H 1

[301] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 51 H 2

[302] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 51 H 3

[303] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 52 H 1

[304] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 52 H 2

[305] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 52 H 3

[306] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 52 H 4

[307] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 52 H 4

[308] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 52 H 5

[309] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 1

[310] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 2

[311] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 3

[312] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 4

[313] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 5

[314] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 6

[315] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 7

[316] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 8

[317] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 9

[318] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 10

[319] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 11

[320] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 12

[321] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 13

[322] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 14

[323] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 15

[324] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 53 H 16

[325] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 1

[326] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 2

[327] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 3

[328] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 4

[329] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 5

[330] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 6

[331] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 7

[332] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 8

[333] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 9

[334] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 10

[335] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 11

[336] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 12

[337] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 13

[338] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 14

[339] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 15

[340] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 16

[341] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 17

[342] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 18

[343] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 19

[344] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 20

[345] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 21

[346] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 22

[347] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 23

[348] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 24

[349] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 25

[350] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 26

[351] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 27

[352] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 28

[353] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 29

[354] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 30

[355] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 31

[356] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 32

[357] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 33

[358] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 34

[359] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 35

[360] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 36

[361] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 54 H 37

[362] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 1

[363] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 2

[364] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 3

[365] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 4

[366] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 5

[367] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 6

[368] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 7

[369] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 8

[370] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 9

[371] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 10

[372] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 11

[373] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 12

[374] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 13

[375] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 14

[376] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 15

[377] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 16

[378] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 17

[379] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 18

[380] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 19

[381] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 20

[382] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 55 H 21

[383] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 1

[384] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 2

[385] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 3

[386] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 4

[387] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 5

[388] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 6

[389] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 7

[390] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 8

[391] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 9

[392] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 10

[393] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 11

[394] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 12

[395] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 13

[396] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 14

[397] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 15

[398] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 16

[399] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 17

[400] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 18

[401] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 19

[402] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 20

[403] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 21

[404] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 22

[405] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 23

[406] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 24

[407] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 25 a

[408] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 56 H 25 b