بحار الأنوار

BIHAR AL-ANWAAR

الجزء الحادي بعد المائة

Volume 101

Part 3 out of 5

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 127 ذم كثرة اليمين‏

CHAPTER 127 – CONDEMNATION OF FREQUENTLY SWEARING THE OATH

1- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الْحَوَارِيُّونَ لِعِيسَى بْنِ مَرْيَمَ أَوْصِنَا

(The book) ‘Dawaat’ of Al Rawandy –

The disciples said Isa^-as Bin Maryam^-as said, ‘Advise us!’

فَقَالَ قَالَ مُوسَى ع لِقَوْمِهِ- لَا تَحْلِفُوا بِاللَّهِ كَاذِبِينَ وَ أَنَا آمُرُكُمْ أَنْ لَا تَحْلِفُوا بِاللَّهِ صَادِقِينَ وَ لَا كَاذِبِينَ.

He^-asws said: ‘Musa^-as had said to his^-as people: ‘Do not swear falsely with Allah^-azwj, and I^-as am (also) not to swear by Allah^-azwj, neither truthfully nor falsely’.[1]

2- عُدَّةُ الدَّاعِي، سَأَلَ رَسُولَ اللَّهِ ص رَجُلٌ فَقَالَ أَسْأَلُكَ بِوَجْهِ اللَّهِ

(The book) ‘Uddat Al Daie’ –

A man asked Rasool-Allah^-saww. He said, ‘I ask you^-asws by the Face of Allah^-azwj!’

قَالَ فَأَمَرَ النَّبِيُّ ص فَضُرِبَ خَمْسَةَ أَسْوَاطٍ ثُمَّ قَالَ سَلْ بِوَجْهِكَ اللَّئِيمِ وَ لَا تَسْأَلْ بِوَجْهِ اللَّهِ الْكَرِيمِ.

He said, ‘The Prophet^-saww ordered, and he was struck five lashes. Then he^-saww said: ‘Ask by your own ignoble face, and do not ask by the Honourable Face of Allah^-azwj!’[2]

باب 128 أحكام اليمين و النذر و العهد و جوامع أحكام الكفارات‏

CHAPTER 128 – RULINGS OF THE SWEAR, AND THE VOW, AND THE AGREEMENT, AND A SUMMARY OF THE RULINGS OF THE EXPIATIONS

1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ عَلَى نَفْسِهِ أَنْ يَصُومَ بِالْكُوفَةِ أَوْ بِالْمَدِينَةِ أَوْ بِمَكَّةَ شَهْراً فَصَامَ أَرْبَعَةَ عَشَرَ يَوْماً بِمَكَّةَ لَهُ أَنْ يَرْجِعَ إِلَى أَهْلِهِ فَيَصُومَ مَا عَلَيْهِ بِالْكُوفَةِ

(The book) ‘Qurb Al Isnaad’ –

Ali, from his brother (Musa Al-Kazim^-asws), he (the narrator) said, ‘I asked him^-asws about a man who made it upon himself that he will be fasting for a month at Al-Kufa or Al-Medina or at Makkah. He fasts fourteen days at Makkah. Is it for him to return to his family so he can fast what (remains) upon him at Al-Kufa?’

 قَالَ نَعَمْ.

He^-asws said: ‘Yes’.[3]

2- ب، قرب الإسناد الْيَقْطِينِيُّ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ قَالَ: كَتَبْتُ إِلَى مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلَامُ أَنِّي جَعَلْتُ عَلَيَّ صِيَامَ شَهْرٍ بِمَكَّةَ وَ شَهْرٍ بِالْمَدِينَةِ وَ شَهْرٍ بِالْكُوفَةِ فَصُمْتُ ثَمَانِيَةَ عَشَرَ يَوْماً بِالْمَدِينَةِ وَ بَقِيَ عَلَيَّ شَهْرٌ بِمَكَّةَ وَ شَهْرٌ بِالْكُوفَةِ وَ تَمَامُ شَهْرٍ بِالْمَدِينَةِ

(The book) ‘Qurb Al Isnaad’ – Al Yaqteeny, from Sa’dan Bin Muslim who said,

‘I wrote to Musa^-asws Bin Ja’far^-asws, may the greeting be upon him^-asws, ‘I have made it upon me fasting for a month at Makkah, and a month at Al-Medina, and a month at Al-Kufa. I have fasted eighteen days at Al-Medina, and there remains upon me a month at Makkah and a month at Al-Kufa, and a complete month at Al-Medina’.

 فَكَتَبَ لَيْسَ عَلَيْكَ شَيْ‏ءٌ صُمْ فِي بِلَادِكَ حَتَّى تُتِمَّهُ.

He^-asws wrote: ‘There isn’t anything upon you. Fast in your city until you have completed it’.[4]

3- ما، الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ عُثْمَانَ بْنِ أَحْمَدَ عَنْ أَبِي قِلَابَةَ عَنْ أَبِيهِ عَنْ يَزِيدَ بْنِ بَزِيعٍ عَنْ حُمَيْدٍ عَنْ ثَابِتٍ عَنْ أَنَسٍ‏ أَنَّ النَّبِيَّ ص رَأَى رَجُلًا تَهَادَى بَيْنَ ابْنَيْهِ أَوْ بَيْنَ رَجُلَيْنِ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Haffar, from Usman Bin Ahmad, from Abu Qilabah, from his father, from Yazeed Bin Bazie, from Jumies, from Sabit, from Anas (well-known fabricator),

‘The Prophet^-saww saw a man wobbling between his two sons, or two men (supported by them). He^-saww said: ‘What is this?’

فَقَالَ مَا هَذَا فَقَالُوا نَذَرَ أَنْ يَحُجَّ مَاشِياً

They said, ‘He had vowed to perform Hajj walking’.

فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ غَنِيٌّ عَنْ تَعْذِيبِ نَفْسِهِ مُرُوهُ فَلْيَرْكَبْ وَ لْيُهْدِ.

He^-saww said: ‘Allah^-azwj Mighty and Majestic is needless from a person tormenting himself. Let him ride and let him offer a sacrifice’.[5]

4- ما، الأمالي للشيخ الطوسي بِالْإِسْنَادِ عَنْ أَبِي قِلَابَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ عَنْ صَالِحِ بْنِ رُسْتُمَ عَنْ كَثِيرِ بْنِ سياطين عَنِ الْحَسَنِ عَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ: مَا خَطَبَنَا رَسُولُ اللَّهِ ص خُطْبَةً أَبَداً إِلَّا أَمَرَنَا فِيهَا بِالصَّدَقَةِ وَ نَهَانَا عَنِ الْمُثْلَةِ قَالَ أَلَا وَ إِنَّ الْمُثْلَةَ أَنْ يَنْذِرَ الرَّجُلُ أَنْ يَخْرِمَ أَنْفَهُ وَ مِنَ الْمُثْلَةِ أَنْ يَنْذِرَ الرَّجُلُ أَنْ يَحُجَّ مَاشِياً فَمَنْ نَذَرَ أَنْ يَحُجَّ فَلْيَرْكَبْ وَ لْيُهْدِ بَدَنَةً.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – By the chain, from Abu Qilaba, from Muhammad Bin Abdullah Al Ansari, from Salih Bin Rustom, from Kaseer Bin Sayateen, from Al Hassan, from Imran Bin Husayn said,

‘Rasool-Allah^-saww had not preached us with any sermon ever except he^-saww had instructed in it with the charity, and forbade us from the ‘Musla’. He^-saww said: ‘Indeed, and the ‘Musla’ is the man vowing that he will mutilate his nose; and from the ‘Musla’ is that the man vows to perform Hajj walking. The one who vows that he will perform Hajj, let him ride, and let him usher his sacrificial animal’.[6]

5- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ قَالَ فِي رَجُلٍ نَذَرَ أَنْ يَتَصَدَّقَ بِمَالٍ كَثِيرٍ فَقَالَ الْكَثِيرُ ثَمَانُونَ فَمَا زَادَ لِقَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى- لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ وَ كَانَتْ ثَمَانِينَ.

(The book) ‘Ma’any Al Akhbaar’ – Ibn Al Mutawakkil, from Al Sa’adabady, from Al Barqy, from his father, from Ibn Abu Umeyr, from one of our companions,

From Abu Abdullah^-asws, he^-asws said regarding a man who vowed that he will donate in charity a lot of wealth. He^-asws said: ‘The ‘lot’ is eighty and what is more, due to the Words of Allah^-azwj Blessed and Exalted: Allah has Helped you in many places [9:25], and these were eighty’.[7]

6- قب، المناقب لابن شهرآشوب ج، الإحتجاج عَنْ أَبِي عَبْدِ اللَّهِ الزِّيَادِيِّ قَالَ: لَمَّا سُمَّ الْمُتَوَكِّلُ نَذَرَ لِلَّهِ إِنْ رَزَقَهُ اللَّهُ الْعَافِيَةَ أَنْ يَتَصَدَّقَ بِمَالٍ كَثِيرٍ فَلَمَّا سَلِمَ وَ عُوفِيَ سَأَلَ الْفُقَهَاءَ عَنْ حَدِّ الْمَالِ الْكَثِيرِ كَمْ يَكُونُ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Ihtijaj’, from Abu Abdullah Al Ziyadi who said,

‘When (the caliph) Al-Mutawakkil was poisoned, he vowed to Allah^-azwj if Allah^-azwj Graces him the well-being, he will donate a lot of wealth. When he was safe and recovered, he asked the jurists about the limit of ‘a lot of wealth’, ‘How much would it be?’

فَاخْتَلَفُوا عَلَيْهِ فَقَالَ بَعْضُهُمْ أَلْفُ دِرْهَمٍ وَ قَالَ بَعْضُهُمْ عَشَرَةُ آلَافِ دِرْهَمٍ وَ قَالَ بَعْضُهُمْ مِائَةُ أَلْفِ دِرْهَمٍ فَاشْتَبَهَ عَلَيْهِ هَذَا

They differed upon it. One of them said, ‘A thousand Dirhams’, and one of them said, ‘Ten thousand Dirhams’, and one of them said, ‘One hundred thousand Dirhams’. So, this was confusing to him.

فَقَالَ لَهُ الْحَسَنُ حَاجِبُهُ إِنْ أَتَيْتُكَ يَا أَمِيرَ الْمُؤْمِنِينَ مِنْ هَذَا بِالْحَقِّ وَ الصَّوَابِ فَمَا لِي عِنْدَكَ فَقَالَ الْمُتَوَكِّلُ إِنْ أَتَيْتَ بِالْحَقِّ فَلَكَ عَشَرَةُ آلَافِ دِرْهَمٍ وَ إِلَّا أَضْرِبُكَ مِائَةَ مِقْرَعَةٍ

His guard, Al-Hassan said to him, ‘O commander of the faithful! If I were to come to you with the truth and the correct, what would be for me with you?’

 قَالَ قَدْ رَضِيتُ

Al-Mutawakkil said, ‘If you come to me with the truth, for you will be ten thousand Dirhams, or else I will strike you one hundred lashes!’

He said, ‘I have agreed’.

 فَأَتَى أَبَا الْحَسَنِ الْعَسْكَرِيَّ فَسَأَلَهُ عَنْ ذَلِكَ فَقَالَ لَهُ أَبُو الْحَسَنِ ع قُلْ لَهُ تَصَدَّقْ بِثَمَانِينَ دِرْهَماً

He came to Abu Al-Hassan Al-Askari^-asws. He asked him^-asws about that. Abu Al-Hassan^-asws said to him: ‘Say to him, ‘Donate eighty Dirhams’.

فَرَجَعَ إِلَى الْمُتَوَكِّلِ فَأَخْبَرَهُ فَقَالَ سَلْهُ مَا الْعِلَّةُ فِي ذَلِكَ

He returned to Al-Mutawakkil and informed him. He said, ‘Ask him^-asws what the reason is regarding that!’

فَأَتَاهُ فَسَأَلَهُ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِنَبِيِّهِ ع‏ لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ فَعَدَدْنَا مَوَاطِنَ رَسُولِ اللَّهِ ص فَبَلَغَتْ ثَمَانِينَ مَوْطِناً

He came to him^-asws and asked him^-asws. He^-asws said: ‘Allah^-azwj Mighty and Majestic Said to His^-azwj Prophet^-saww: Allah has Helped you in many places [9:25]. We counted the ‘places’ of Rasool-Allah^-saww, and it reached eighty places.

  فَرَجَعَ إِلَيْهِ فَأَخْبَرَهُ فَفَرِحَ وَ أَعْطَاهُ عَشَرَةَ آلَافِ دِرْهَمٍ.

He returned to him and informed him. He was happy and gave him ten thousand Dirhams’.[8]

7- فس، تفسير القمي مُحَمَّدُ بْنُ عُمَرَ قَالَ: كَانَ الْمُتَوَكِّلُ اعْتَلَّ عِلَّةً شَدِيدَةً فَنَذَرَ إِنْ عَافَاهُ اللَّهُ أَنْ يَتَصَدَّقَ بِدَنَانِيرَ كَثِيرَةٍ أَوْ قَالَ دَرَاهِمَ كَثِيرَةٍ فَعُوفِيَ فَجَمَعَ الْعُلَمَاءَ فَسَأَلَهُمْ عَنْ ذَلِكَ فَاخْتَلَفُوا عَلَيْهِ قَالَ أَحَدُهُمْ عَشَرَةُ آلَافٍ وَ قَالَ بَعْضُهُمْ مِائَةُ أَلْفٍ

Tafseer Al Qummi – Muhammad Bin Umar who said,

‘(The caliph) Al-Mutawakkil became sick with severe illness. He vowed that if Allah^-azwj Grants him well-being he will donate a lot of Dinars, or he said, ‘A lot of Dirhams’. He recovered, so he gathered the scholars and asked them about that. They differed upon it. One of them said, ‘Ten thousand’, and one of them said ‘One hundred thousand’.

فَلَمَّا اخْتَلَفُوا قَالَ لَهُ عُبَادَةُ ابْعَثْ إِلَى ابْنِ عَمِّكَ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا

When they differed, Ubada said to him, ‘Send someone to the son^-asws of your uncle^-asws Ali^-asws Bin Muhammad Al-Reza^-asws’.

فَاسْأَلْهُ فَبَعَثَ إِلَيْهِ فَسَأَلَهُ فَقَالَ الْكَثِيرُ ثَمَانُونَ

He sent to him to ask him. He^-asws said: ‘The ‘lot’ is eighty’.

فَقَالَ لَهُ رُدَّ إِلَيْهِ الرَّسُولَ فَقُلْ مِنْ أَيْنَ قُلْتَ ذَلِكَ

He said to him, ‘Return the messenger to him^-asws and say, ‘From where did you^-asws say that?’

قَالَ مِنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى لِرَسُولِهِ- لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ وَ كَانَتِ الْمَوَاطِنُ ثَمَانِينَ مَوْطِناً.

He^-asws said: ‘From the Words of Allah^-azwj Blessed and Exalted to His^-azwj Rasool^-saww: Allah has Helped you in many places [9:25], and the ‘places’ were eighty places’.[9]

8- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ مَعاً عَنْ مَنْصُورِ بْنِ يُونُسَ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ مَعاً عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا رَضَاعَ بَعْدَ فِطَامٍ وَ لَا وِصَالَ فِي صِيَامٍ وَ لَا يُتْمَ بَعْدَ احْتِلَامٍ وَ لَا صَمْتَ يَوْماً إِلَى اللَّيْلِ وَ لَا تَعَرُّبَ بَعْدَ الْهِجْرَةِ وَ لَا هِجْرَةَ بَعْدَ الْفَتْحِ وَ لَا طَلَاقَ قَبْلَ نِكَاحٍ وَ لَا عِتْقَ قَبْلَ مِلْكٍ وَ لَا يَمِينَ لِوَلَدٍ مَعَ وَالِدِهِ وَ لَا لِمَمْلُوكٍ مَعَ مَوْلَاهُ وَ لَا لِلْمَرْأَةِ مَعَ زَوْجِهَا وَ لَا نَذْرَ فِي مَعْصِيَةٍ وَ لَا يَمِينَ فِي قَطِيعَةٍ.

(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Ibn Abu Umeyr and Muhammad Bin Ismail, altogether from Mansour Bin Yunus, and Ali Bin Ismail, both together from Masour Bin Hazim,

From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘There is neither breast-feeding after weaning, nor continuation in the fasting, nor orphanhood after puberty, nor can you fast a day to the night, nor is there Arabism after the emigration, nor emigration after the conquest (of Makkah), nor divorce before marriage, nor liberation before ownership, nor an oath for a child with his father, nor for a slave with his master, nor for the wife with her husband, nor a vow regarding an act of disobedience, nor an oath regarding cutting a kinship’.[10]

9 ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنِ الصَّدُوقِ‏ مِثْلَهُ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Gazairy, from Al Sadouq, similar to it.[11]

10- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع‏ لَيْسَ عَلَى الْمَمْلُوكِ نَذْرٌ إِلَّا أَنْ يَأْذَنَ لَهُ سَيِّدُهُ.

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

From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Ali^-asws said: ‘There isn’t any vow for the slave except if his master permits for him’.[12]

11- ج، الإحتجاج‏ كَتَبَ الْحِمْيَرِيُّ إِلَى الْقَائِمِ ع يَسْأَلُهُ عَنِ الرَّجُلِ يَنْوِي إِخْرَاجَ شَيْ‏ءٍ مِنْ مَالِهِ وَ أَنْ يَدْفَعَهُ إِلَى رَجُلٍ مِنْ إِخْوَانِهِ ثُمَّ يَجِدُ فِي أَقْرِبَائِهِ مُحْتَاجاً يَصْرِفُ ذَلِكَ عَمَّنْ نَوَاهُ لَهُ فِي قَرَابَتِهِ

(The book) ‘Al Ihtijaaj’ –

Al-Himeyri wrote to Al-Qaim^-ajfj asking him^-ajfj about a man intending to extract something from his wealth and to hand it to a man from his brethren. Then he finds a needy one among his relatives, ‘Can he turn that away from the one he had intended to be for his relative?’

فَأَجَابَ ع يَصْرِفُ إِلَى أَدْنَاهُمَا وَ أَقْرَبِهِمَا مِنْ مَذْهَبِهِ فَإِنْ ذَهَبَ إِلَى قَوْلِ الْعَالِمِ ع لَا يَقْبَلُ اللَّهُ الصَّدَقَةَ وَ ذُو رَحِمٍ مُحْتَاجٌ فَلْيَقْسِمْ بَيْنَ الْقَرَابَةِ وَ بَيْنَ الَّذِي نَوَى حَتَّى يَكُونَ قَدْ أَخَذَ بِالْفَضْلِ كُلِّهِ.

He^-ajfj answered: ‘He should turn it to the lowest of the two and nearest of the two from his doctrine. He should go to the word of the Scholar (Imam^-asws): ‘Allah^-azwj does not Accept the charity while one with kinship is needy’. Let him apportion between the relatives and the one he had intended until he would have taken the merit, all of it’.[13]

12- وَ كَتَبَ إِلَيْهِ ع فِي كِتَابٍ آخَرَ يَسْأَلُهُ عَنِ الرَّجُلِ مِمَّنْ يَقُولُ بِالْحَقِّ وَ يَرَى الْمُتْعَةَ وَ يَقُولُ بِالرَّجْعَةِ إِلَّا أَنَّ لَهُ أَهْلًا مُوَافِقَةً لَهُ فِي جَمِيعِ أُمُورِهِ وَ قَدْ عَاهَدَهَا أَنْ لَا يَتَزَوَّجَ عَلَيْهَا وَ لَا يَتَمَتَّعَ وَ لَا يَتَسَرَّى وَ قَدْ فَعَلَ هَذَا مُنْذُ تِسْعَ عَشْرَةَ سَنَةً وَ وَفَى بِقَوْلِهِ

And he wrote to him^-ajfj in another letter asking him^-ajfj about the man from the ones who speaks with the truth and he views the Mut’ah (as correct), and says (believes) in the Return (Raj’at), except that for him is a wife compatible in entirety of his affairs, and he had promised her that he will not marry (another wife) upon her, nor engage in Mut’ah, nor keep a concubine, and he has done that since nineteen years and has been loyal with his word.

 فَرُبَّمَا غَابَ عَنْ مَنْزِلِهِ الْأَشْهُرَ فَلَا يَتَمَتَّعُ وَ لَا تَتَحَرَّكُ نَفْسُهُ أَيْضاً لِذَلِكَ وَ يَرَى أَنَّ وُقُوفَ مَنْ مَعَهُ مِنْ أَخٍ وَ وَلَدٍ وَ غُلَامٍ وَ وَكِيلٍ وَ حَاشِيَةٍ مِمَّا يُقَلِّلُهُ فِي أَعْيُنِهِمْ وَ يُحِبُّ الْمُقَامَ عَلَى مَا هُوَ عَلَيْهِ مَحَبَّةً لِأَهْلِهِ وَ مَيْلًا إِلَيْهَا وَ صِيَانَةً لَهَا وَ لِنَفْسِهِ- لَا لِتَحْرِيمِ الْمُتْعَةِ بَلْ يَدِينُ اللَّهَ بِهَا فَهَلْ عَلَيْهِ فِي تَرْكِ ذَلِكَ مَأْثَمٌ أَمْ لَا

Sometimes he is absent from his house for months, but he neither does Mut’ah nor does his soul move to that as well, and he views that the presence of those with him, such as a brother, son, servant, agent, or entourage, would lessen his esteem in their eyes. He prefers to remain as he is out of love for his family, inclination toward them, and to preserve their dignity and his own, not because Mut‘ah is forbidden, for he believes in it as part of his religion. Is there any sin upon him for leaving it, or not?’

الْجَوَابُ يُسْتَحَبُّ لَهُ أَنْ يُطِيعَ اللَّهَ تَعَالَى بِالْمُتْعَةِ لِيَزُولَ عَنْهُ الْحَلْفُ فِي الْمَعْصِيَةِ وَ لَوْ مَرَّةً وَاحِدَةً.

The answer – ‘It is recommended for him to obey Allah^-azwj the Exalted with the Mut’ah in order to decline the oath away from him regarding the act of disobedience, and even if (he does it) one time’.[14]

13- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ لَا نَذْرَ فِي مَعْصِيَةٍ وَ لَا يَمِينَ فِي قَطِيعَةٍ.

(The book) ‘Al Khisaal’ –

(The Hadeeth) Al-Arbamiya, Amir Al-Momineen^-asws said: ‘There is no vow regarding an act of disobedience, nor any oath regarding cutting of kinship’.[15]

14- وَ قَالَ ع‏ لَا يَمِينَ لِوَلَدٍ مَعَ وَالِدِهِ وَ لَا لِلْمَرْأَةِ مَعَ زَوْجِهَا.

And he^-asws said: ‘There is no oath for a child with his father, nor for the woman with her husband’.[16]

15- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَحْلِفُ عَلَى الْيَمِينِ وَ يَنْسَى مَا حَالُهُ

(The book) ‘Qurb Al Isnaad’ –

Ali from his brother (Musa Al-Kazim^-asws), he said, ‘I asked him^-asws about the man who swears an oath and he forgot, ‘What is his state?’

قَالَ هُوَ عَلَى مَا نَوَى.

He^-asws said: ‘He is upon what he had intended’.[17]

16- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: لَا حِنْثَ وَ لَا كَفَّارَةَ عَلَى مَنْ حَلَفَ تَقِيَّةً يَدْفَعُ ذَلِكَ ظُلْماً عَنْ نَفْسِهِ.

(The book) ‘Al Khisaal’ – In a Hadeeth by Al Amsh,

From Al Sadiq^-asws having said: ‘There is no sin nor any expiation upon the one who swears an oath, to out of dissimulation (Taqiyya) to repel that injustice from himself’.[18]

17- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ لَا يَمِينَ فِي غَضَبٍ وَ لَا فِي إِجْبَارٍ وَ لَا فِي إِكْرَاهٍ

(The book) ‘Ma’any Al Akhbaar’ – Majaylawiya, from his paternal uncle from Al Kufi, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws said: ‘There is neither an oath during anger, nor under compulsion, nor in coercion’.

قُلْتُ أَصْلَحَكَ اللَّهُ فَمَا الْفَرْقُ بَيْنَ الْإِكْرَاهِ وَ الْإِجْبَارِ

I said, ‘May Allah^-azwj Keep you well! What is the difference between the coercion and the compulsion?’

قَالَ الْإِجْبَارُ مِنَ السُّلْطَانِ وَ الْإِكْرَاهُ مِنَ الزَّوْجَةِ وَ الْأُمِّ وَ الْأَبِ وَ لَيْسَ بِشَيْ‏ءٍ.

He^-asws said: ‘The compulsion is from the ruler and the coercion is from the wife, and the mother, and the father, and it isn’t of anything (consequence)’.[19]

18- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ لَا يَمِينَ فِي غَضَبٍ وَ لَا فِي قَطِيعَةِ رَحِمٍ وَ لَا فِي جَبْرٍ وَ لَا فِي إِكْرَاهٍ

(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Ibn Yazeed, from Hammad Bin Isa, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws said: ‘There is neither an oath during anger, nor regarding cutting a kinship, nor in compulsion, nor in coercion’.

قُلْتُ أَصْلَحَكَ اللَّهُ فَمَا الْفَرْقُ مَا بَيْنَ الْإِكْرَاهِ وَ الْجَبْرِ  

I said, ‘May Allah^-azwj Keep you^-asws well! What is the difference between the coercion and the compulsion?’

قَالَ الْجَبْرُ مِنَ السُّلْطَانِ يَكُونُ وَ الْإِكْرَاهُ مِنَ الزَّوْجِ وَ الْأَبِ وَ لَيْسَ ذَلِكَ بِشَيْ‏ءٍ.

He^-asws said: ‘The compulsion is from the ruler while the coercion is from the spouse, and the father, and that isn’t with anything (of consequence)’.[20]

19- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ دُرُسْتَ عَمَّنْ ذَكَرَهُ عَنْهُمْ ع قَالَ: قَالَ إِبْلِيسُ لِمُوسَى إِيَّاكَ أَنْ تُعَاهِدَ اللَّهَ عَهْداً فَإِنَّهُ مَا عَاهَدَ اللَّهَ أَحَدٌ إِلَّا كُنْتُ صَاحِبَهُ دُونَ أَصْحَابِي حَتَّى أَحُولَ بَيْنَهُ وَ بَيْنَ الْوَفَاءِ بِهِ الْخَبَرَ.

(The book) ‘Qasas Al-Anbiya^-as’, may the greeting be upon them^-as – By the chain to Al Sadouq, from his father, from Sa’ad, from Ahmad Bin Muhammad, from the one who mention it, from Dorost, from the one who mentioned it,

From them^-asws having said: ‘Iblees^-la said to Musa^-as, ‘Beware of making a covenant with Allah^-azwj, for no one makes a covenant with Allah^-azwj except that I^-la am his companion, (but) not my companions, until I come between him and fulfilling it.”– the Hadeeth.[21]

20- ضا، فقه الرضا عليه السلام‏ اعْلَمْ أَنَّ النَّذْرَ عَلَى وَجْهَيْنِ أَحَدُهُمَا أَنْ يَقُولَ الرَّجُلُ إِنْ أَفْعَلْ كَذَا وَ كَذَا فَلِلَّهِ عَلَيَّ صَوْمُ كَذَا أَوْ صَلَاةٌ أَوْ صَدَقَةٌ أَوْ حَجٌّ أَوْ عِتْقُ رَقَبَةٍ فَعَلَيْهِ أَنْ يَفِيَ لِلَّهِ بِنَذْرِهِ إِذَا كَانَ ذَلِكَ الشَّيْ‏ءُ كَمَا نَذَرَ فِيهِ فَإِنْ أَفْطَرَ يَوْمَ صَوْمِ النَّذْرِ فَعَلَيْهِ الْكَفَّارَةُ شَهْرَيْنِ مُتَتَابِعَيْنِ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Know that the vow is upon two perspectives. One of these is that they may say, ‘I shall do such and such, upon me for Allah^-azwj is to fast such and such’, or Salat, or charity, or Hajj, or liberation of a neck, upon him is to fulfil his vow for Allah^-azwj when that thing happens just as he had vowed regarding. If he breaks a day of fasting of the vow, upon him is the expiation of (fasting) two consecutive months.

 وَ قَدْ رُوِيَ أَنَّ عَلَيْهِ كَفَّارَةَ يَمِينٍ

And it has been reported upon him is expiation of an oath.

وَ الْوَجْهُ الثَّانِي مِنْ صَوْمِ النَّذْرِ أَنْ يَقُولَ‏ الرَّجُلُ إِنْ كَانَ كَذَا وَ كَذَا صُمْتُ أَوْ صَلَّيْتُ أَوْ تَصَدَّقْتُ أَوْ حَجَجْتُ وَ لَمْ يَقُلْ لِلَّهِ عَلَيَّ كَذَا وَ كَذَا إِنْ شَاءَ فَعَلَ وَ أَوْفَى بِنَذْرِهِ وَ إِنْ شَاءَ لَمْ يَفْعَلْ فَهُوَ بِالْخِيَارِ.

And the second perspective of the vowed fast is that the man says, ‘If such and such, I will fast’, or pray, or donate, or perform Hajj, and he does not say, ‘Upon me would be such’ – if he likes he does so, and fulfil his vow, and if he likes he does so. He is with the choice’.[22]

21- ضا، فقه الرضا عليه السلام‏ اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ أَعْظَمَ الْأَيْمَانِ الْحَلْفُ بِاللَّهِ جَلَّ وَ عَزَّ فَإِذَا حَلَفَ الرَّجُلُ بِاللَّهِ عَلَى طَاعَةٍ نَظِيرُ ذَلِكَ رَجُلٌ حَلَفَ بِاللَّهِ أَنْ يُصَلِّيَ صَلَاةً مَعْلُومَةً وَ أَنْ يَعْمَلَ شَيْئاً مِنْ خِصَالِ الْبِرِّ فَقَدْ وَجَبَ عَلَيْهِ فِي يَمِينِهِ أَنْ يَفِيَ بِمَا حَلَفَ عَلَيْهِ لِأَنَّ الَّذِي حَلَفَ عَلَيْهِ لِلَّهِ طَاعَةٌ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Know, may Allah^-azwj Mercy you, that the mightiest swear is an oath by Allah^-azwj Majestic and Mighty. When the man swears by Allah^-azwj upon an act of disobedience, such as a man swearing by Allah^-azwj that he will pray a known Salat, and he will work something from the qualities of righteousness, it becomes obligatory upon him regarding his swear that he will be loyal with what he had sworn an oath upon, because that which he had sworn upon is an obedience to Allah^-azwj.

فَإِنْ لَمْ يَفِ مَا حَلَفَ وَ جَازَ الْوَقْتُ فَقَدْ حَنِثَ وَ وَجَبَ عَلَيْهِ الْكَفَّارَةُ فَإِنْ حَلَفَ أَنْ لَا يَقْرَبَ مَعْصِيَةً أَوْ حَرَاماً ثُمَّ حَنِثَ فَقَدْ وَجَبَ عَلَيْهِ الْكَفَّارَةُ وَ الْكَفَّارَةُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ أَوْ كِسْوَتُهُمْ ثَوْبَيْنِ لِكُلِّ مِسْكِينٍ

If he fulfils what he had sworn upon, and the time passes by, he has sinned, and the expiation is obligated upon him. If a man swears that he will not approach a sin or something forbidden, then breaks his oath, the expiation becomes obligatory upon him. The expiation is to feed ten poor people or to clothe them, two garments for each poor person.

وَ الْمُكَفِّرُ عَنْ يَمِينِهِ بِالْخِيَارِ إِنْ كَانَ مُوسِراً أَيَّ ذَلِكَ شَاءَ فَعَلَ وَ الْمُعْسِرُ لَا شَيْ‏ءَ عَلَيْهِ إِلَّا إِطْعَامُ عَشَرَةِ مَسَاكِينَ أَوْ صَوْمُ ثَلَاثَةِ أَيَّامٍ إِنْ أَمْكَنَهُ ذَلِكَ وَ الْغَنِيُّ وَ الْفَقِيرُ فِي ذَلِكَ سَوَاءٌ فَإِنْ حَلَفَ بِالظِّهَارِ وَ هُوَ يُرِيدُ الْيَمِينَ فَعَلَيْهِ لِلَفْظِ الْيَمِينِ عِتْقُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ إِطْعَامُ سِتِّينَ مِسْكِيناً.

The one making expiation for his oath has the choice, if he is well-off, to do whichever of these he wishes. As for the one in hardship, nothing is required of him except feeding ten poor people, or fasting three days if he is able. In this, the rich and the poor are the same. If he swears using the pronouncement of Zihaar while intending it as an oath, then due to the wording of the oath upon him is freeing a slave, or fasting two consecutive months, or feeding sixty poor people’.[23]

22- وَ قَدْ رُوِيَ‏ أَنَّ الثَّلَاثَةَ عَلَيْهِ عُقُوبَةٌ عَلَى مَكْرُوهِ أُمِّهِ وَ ذَوِي رَحِمِهِ بِمِثْلِ هَذَا وَ لَا يَمِينَ فِي قَطِيعَةِ رَحِمٍ وَ لَا فِي تَرْكِ الدُّخُولِ فِي حَلَالٍ وَ كَفَّارَةُ هَذِهِ الْأَيْمَانِ الْحِنْثُ

And it has been reported that the three, upon it is punishment upon being abhorrent to his mother, and one with kinship with the likes of this, and there is no oath in cutting a kinship, nor in neglecting the entering into a permissible act, and expiation of this oath, the sin.

 وَ اعْلَمْ أَنَّ كُلَّ مَا كَانَ مِنْ قَوْلِ الْإِنْسَانِ لِلَّهِ عَلَيَّ نَذْرٌ مِنْ وُجُوهِ الطَّاعَةِ وَ وُجُوهِ الْبِرِّ فَعَلَيْهِ الْوَفَاءُ بِمَا جَعَلَهُ عَلَى نَفْسِهِ وَ إِنْ كَانَ النَّذْرُ لِغَيْرِ اللَّهِ فَإِنَّهُ إِنْ لَمْ يُعْطِ وَ لَمْ يَفِ بِمَا جَعَلَهُ عَلَى نَفْسِهِ فَلَا كَفَّارَةَ عَلَيْهِ وَ لَا صَوْمَ وَ لَا صَدَقَةَ

Know that all what was from the words of the human being, ‘For Allah^-azwj is a vow upon me’, from the aspects of obedience and aspects of righteousness, upon him is to fulfil whatever he had made to be upon himself. But if the vow is for other than Allah^-azwj. If he does not give, nor fulfil what he had made to be upon himself, there is no expiation upon him, nor fasting, nor charity.

وَ نَظِيرُ ذَلِكَ أَنْ يَقُولَ لِلَّهِ عَلَيَّ صَلَاةٌ مَعْلُومَةٌ أَوْ صَوْمٌ مَعْلُومٌ أَوْ بِرٌّ أَوْ وُجُوهٌ مِنْ وُجُوهِ الْبِرِّ فَيَقُولُ إِنْ عَافَانِيَ اللَّهُ مِنْ مَرَضِي أَوْ رَدَّنِي مِنْ سَفَرِي أَوْ رَدَّ عَلَيَّ غَائِبِي أَوْ رَزَقَنِي رِزْقاً أَوْ وَصَلَنِي إِلَى مَحْبُوبٍ حَلَالٍ

And an example of that it that he says, ‘For Allah^-azwj upon me is a known Salat, or known fasts, or righteousness, or an aspect from the aspects of righteousness’, so he says, ‘If Allah^-azwj Grants me well-being from an illness’, or ‘Returns me from my journey’, or ‘Restore my absent (missing) one, or Graces me sustenance, and Connects me to a beloved, lawfully’. 

فَأُعْطِيَ مَا تَمَنَّى لَزِمَهُ مَا جَعَلَ عَلَى نَفْسِهِ إِلَّا أَنْ يَكُونَ جَعَلَ عَلَى نَفْسِهِ مَا لَا يُطِيقُهُ فَلَا شَيْ‏ءَ عَلَيْهِ إِلَّا بِمِقْدَارِ مَا يَحْتَمِلُهُ

If he is Granted his wishes, it would necessitate him whatever he had made to be upon himself, except if he happens to have made upon himself what he cannot endure, so there would be nothing upon him except in accordance to what he can endure.

 وَ هَذَا مِمَّا يَجِبُ أَنْ يَسْتَغْفِرَ اللَّهَ مِنْهُ وَ لَا يَعُودُ إِلَى مِثْلِهِ وَ إِنْ هُوَ نَذَرَ لِوَجْهٍ مِنْ وُجُوهِ الْمَعَاصِي مِثْلُ الرَّجُلِ يَجْعَلُ‏ عَلَى نَفْسِهِ نَذْراً عَلَى شُرْبِ الْخَمْرِ أَوْ فِسْقٍ أَوْ زِنًا أَوْ سَرِقَةٍ أَوْ قَتْلٍ أَوْ مَوْتٍ أَوْ إِسَاءَةِ مُؤْمِنٍ أَوْ عُقُوقٍ أَوْ قَطِيعَةِ رَحِمٍ فَلَا شَيْ‏ءَ عَلَيْهِ فِي نَذْرِهِ.

And this is from what obligates to seek Forgiveness of Allah^-azwj from and not return to its like; and if he vows for an aspect from the aspects of disobedience, like the man making a vow upon himself upon drinking the wine, or corruption, or adultery, or theft, or murder, or death, or being evil to a Momin, or disloyalty (to parents), or cutting a kinship, there is nothing upon him regarding his vow’.[24]

23- وَ قَدْ رُوِيَ‏ أَنَّ عَلَيْهِ فِي ذَلِكَ كَفَّارَةَ يَمِينٍ بِاللَّهِ لِلْعُقُوبَةِ لَا غَيْرَ لِإِقْدَامِهِ عَلَى نَذْرٍ فِي مَعْصِيَتِهِ.

And it has been reported: ‘Upon him regarding that is expiation of an oath by Allah^-azwj being a punishment, not for anything except for his advancing upon a vow in an act of disobedience’.[25]

24- وَ قَدْ رُوِيَ‏ إِذَا نَذَرْتَ نَذْرَ طَاعَةٍ لِلَّهِ فَقَدِّمْهُ فَإِنَّ اللَّهَ أَوْلَى مِنْكَ-

And it has been reported: ‘When you have vowed a vow for an obedience to Allah^-azwj, go ahead in it, for Allah^-azwj is more foremost than you are!

وَ اعْلَمْ أَنَّ الْيَمِينَ عَلَى وَجْهَيْنِ يَمِينٍ فِيهَا كَفَّارَةٌ وَ يَمِينٍ لَا كَفَّارَةَ فِيهَا فَالْيَمِينُ الَّتِي فِيهَا الْكَفَّارَةُ فَهُوَ أَنْ يَحْلِفَ الْعَبْدُ عَلَى شَيْ‏ءٍ يَلْزَمُهُ أَنْ يَفْعَلَ فَيَحْلِفُ إِنْ فَعَلَ ذَلِكَ الشَّيْ‏ءَ وَ إِنْ لَمْ يَفْعَلْهُ فَعَلَيْهِ الْكَفَّارَةُ أَوْ يَحْلِفُ عَلَى مَا يَلْزَمُهُ أَنْ يَفْعَلَهُ فَعَلَيْهِ الْكَفَّارَةُ إِذَا لَمْ يَفْعَلْهُ

And know that the swearing is upon two perspectives. There is a swear having an expiation in it and a swear having no expiation in it. The swear in which is the expiation, it is that the servant makes an oath upon something necessitating him to do, so he makes an oath that if he were to do that thing, and if he does not do it, upon him is the expiation; or he makes an oath upon what necessitates him to do, so upon him is the expiation when he does not do it.

وَ الْيَمِينُ الَّتِي لَا كَفَّارَةَ فِيهَا عَلَى ثَلَاثَةِ أَوْجُهٍ فَمِنْهَا مَا يُؤْجَرُ عَلَيْهِ الرَّجُلُ إِذَا حَلَفَ كَاذِباً وَ مِنْهَا مَا لَا كَفَّارَةَ فِيهَا عَلَيْهِ وَ لَا أَجْرَ لَهُ وَ مِنْهَا مَا لَا كَفَّارَةَ عَلَيْهِ فِيهَا وَ الْعُقُوبَةُ فِيهَا إِدْخَالُ النَّارفَأَمَّا الَّتِي يُؤْجَرُ عَلَيْهِ الرَّجُلُ إِذَا حَلَفَ فِي الدُّنْيَا

And the swear there is no expiation in it is upon three aspects. From these is what the man is rewarded upon if he makes a false oath; and from these is what there is no expiation in it nor any reward for him; and from these is in what there is no expiation upon it, and the punishment in it is entering the Hellfire. As for which the man is rewarded upon is when he makes an oath regarding the worldly matters.

وَ مَا يَلْزَمُ فِيهَا الْكَفَّارَةُ فَهُوَ أَنْ يَحْلِفَ الرَّجُلُ فِي خَلَاصِ امْرِئٍ مُسْلِمٍ أَوْ يَخْلُصَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ مِنْ مُتَعَدٍّ يَتَعَدَّى عَلَيْهِ مِنْ لِصٍّ أَوْ غَيْرِهِ

And what necessitates the expiation in it, it is that the man makes an oath in rescuing of a Muslim person or to rescue the property of a Muslim from one who transgresses against it, whether a thief or someone else.

فَأَمَّا الَّتِي لَا كَفَّارَةَ عَلَيْهِ وَ لَا أَجْرَ لَهُ فَهُوَ أَنْ يَحْلِفَ الرَّجُلُ عَلَى شَيْ‏ءٍ ثُمَّ يَجِدَ مَا هُوَ خَيْرٌ مِنَ الْيَمِينِ فَيَتْرُكُ الْيَمِينَ وَ يَرْجِعُ إِلَى الَّذِي هُوَ خَيْرٌ.

As for that which carries neither expiation nor reward, it is when a man swears about something and then finds what is better than the oath, so he abandons the oath and turns to that which is better.[26]

25- وَ قَالَ الْعَالِمُ ع‏ لَا كَفَّارَةَ عَلَيْهِ وَ ذَلِكَ مِنْ خُطُوَاتِ الشَّيْطَانِ وَ أَمَّا الَّتِي عُقُوبَتُهَا دُخُولُ النَّارِ فَهُوَ إِذَا حَلَفَ الرَّجُلُ عَلَى مَالِ امْرِئٍ مُسْلِمٍ أَوْ عَلَى حَقِّهِ ظُلْماً فَهُوَ يَمِينُ غَمُوسٍ تُوجِبُ النَّارَ وَ لَا كَفَّارَةَ عَلَيْهِ فِي الدُّنْيَا

And the Scholar (Imam^-asws) said: ‘There is no expiation upon him, and that is from the footsteps of Satan^-la, and as for which their punishment is entering the Hellfire, it is when the man makes an oath upon wealth of a Muslim person, or upon his right unjustly, it is a swear of perjury obligating the Hellfire, and there is no expiation upon him in the world.

وَ اعْلَمْ أَنَّهُ لَا يَمِينَ فِي قَطِيعَةِ رَحِمٍ وَ لَا نَذْرَ فِي مَعْصِيَةِ اللَّهِ وَ لَا يَمِينَ لِوَلَدٍ مَعَ الْوَالِدَيْنِ وَ لَا لِلْمَرْأَةِ مَعَ زَوْجِهَا وَ لَا لِلْمَمْلُوكِ مَعَ مَوْلَاهُ وَ لَوْ أَنَّ رَجُلًا حَلَفَ وَ نَذَرَ أَنْ يَشْرَبَ خَمْراً أَوْ يَفْعَلَ شَيْئاً مِمَّا لَيْسَ لِلَّهِ فِيهِ رِضًى فَحَنِثَ لَا يَفِي بِنَذْرِهِ فَلَا شَيْ‏ءَ عَلَيْهِ-

And know that there is no swearing regarding cutting off kinship, nor is there a vow regarding an act of disobedience of Allah^-azwj, and there is no swear for a child with the parents, nor for the wife with her husband, nor for the slave with his master, and if a man were to make an oath and vows that he will drink wine or do something from what there is no Pleasure of Allah^-azwj in it, so he breaks not fulfilling his vow, there is nothing upon him.

وَ النَّذْرُ عَلَى وَجْهَيْنِ أَحَدُهُمَا أَنْ يَقُولَ الرَّجُلُ إِنْ عُوفِيتُ مِنْ مَرَضِي أَوْ تَخَلَّصْتُ مِنْ كَذَا وَ كَذَا فَعَلَيَّ صَدَقَةٌ أَوْ صَوْمٌ‏ أَوْ شَيْ‏ءٌ مِنْ أَفْعَالِ الْبِرِّ فَهُوَ بِالْخِيَارِ إِنْ شَاءَ فَعَلَ وَ إِنْ شَاءَ لَمْ يَفْعَلْ

And the vow is upon two perspectives. One of these is that the man says, ‘If I recover from a sickness, or rescued from such and such, upon me is charity, or fasting, or something from the actions of righteousness’, he is with the choice. If he likes, he does it, and if he like, he does not do so.

فَإِنْ قَالَ لِلَّهِ عَلَيَّ كَذَا وَ كَذَا مِنْ أَفْعَالِ الْبِرِّ فَعَلَيْهِ أَنْ يَفِيَ وَ لَا يَسَعُهُ تَرْكُهُ فَإِنْ خَالَفَ لَزِمَهُ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ

If he says, ‘For Allah^-azwj upon me is such and such from the actions of righteousness’, upon him is to fulfil and there is no leeway for him to neglect it. If he breaks, it necessitates him the fasting of two consecutive months.

وَ رُوِيَ كَفَّارَةُ يَمِينٍ وَ إِذَا نَذَرَ الرَّجُلُ أَنْ يَصُومَ صَوْماً يَوْماً أَوْ شَهْراً وَ لَمْ يُسَمِّ يَوْماً بِعَيْنِهِ أَوْ شَهْراً بِعَيْنِهِ فَهُوَ بِالْخِيَارِ أَيَّ يَوْمٍ شَاءَ صَامَ وَ أَيَّ شَهْرٍ شَاءَ صَامَ مَا لَمْ يَكُنْ ذَا الْحِجَّةِ أَوْ شَوَّالَ فَإِنَّ فِيهِمَا الْعِيدَيْنِ وَ لَا يَجُوزُ صَوْمُهُمَا

And it is reported about expiation of a swear – ‘And when the man vows to fast, fasting a day or a month, and he does not specify a day specifically, or a month specifically, he is with the choice whichever day he likes, he can fast, and whichever month he likes, he can fast, for as long as it does not happen to be Zul Hijjah, or Shawwal, for therein are two Eids, one is not allowed to fast these two.

فَإِنْ صَامَ يَوْماً أَوْ شَهْراً لَمْ يُسَمِّهِ فِي النَّذْرِ مُتَتَابِعٍ أَوْ غَيْرِهِ فَأَفْطَرَ فَلَا كَفَّارَةَ عَلَيْهِ إِنَّمَا عَلَيْهِ أَنْ يَصُومَ مَكَانَهُ يَوْماً آخَرَ أَوْ شَهْراً آخَرَ عَلَى حَسَبِ مَا نَذَرَ

If he fasts a day, or a month, not having specified it in the vow, consecutive or otherwise, so he breaks, there is no expiation upon him. But rather, upon him is to fast another day or another month in its place in accordance with what he had vowed.

فَإِنْ نَذَرَ أَنْ يَصُومَ يَوْماً مَعْرُوفاً أَوْ شَهْراً مَعْرُوفاً فَعَلَيْهِ أَنْ يَصُومَ ذَلِكَ الْيَوْمَ وَ ذَلِكَ الشَّهْرَ فَإِنْ لَمْ يَصُمْهُ أَوْ صَامَهُ فَأَفْطَرَ فَعَلَيْهِ الْكَفَّارَةُ

If he vows that he will fast on a well-known day, or on a well-known month, upon him is to fast that very day and that very month. If he does not fast it, or fasts but breaks, upon him is the expiation.

وَ لَوْ أَنَّ رَجُلًا نَذَرَ نَذْراً وَ لَمْ يُسَمِّ شَيْئاً فَهُوَ بِالْخِيَارِ إِنْ شَاءَ تَصَدَّقَ بِشَيْ‏ءٍ وَ إِنْ شَاءَ صَلَّى رَكْعَتَيْنِ أَوْ صَامَ يَوْماً إِلَّا أَنْ يَكُونَ يَنْوِي شَيْئاً فِي نَذْرٍ وَ يَلْزَمُهُ ذَلِكَ الشَّيْ‏ءُ بِعَيْنِهِ

And if a man were to vow a vow and does not name anything, he is with the choice. If he likes he can donate something, and if he like he prays two units Salat, or fasts a day except he happens to have intended something in a vow, and that necessitates him the exact thing.

وَ إِنِ امْرُؤٌ نَذَرَ أَنْ يَتَصَدَّقَ بِمَالٍ كَثِيرٍ وَ لَمْ يُسَمِّ مَبْلَغَهُ فَإِنَّ الْكَثِيرَ ثَمَانُونَ وَ مَا زَادَ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ- لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ فَكَانَ ثَمَانِينَ مَوْطِناً وَ بِاللَّهِ حُسْنُ الِاسْتِرْشَادِ.

And if a person were to vow that he will donate a lot of wealth and does not specify its extent, then the ‘lot’ is eighty and whatever is more due to Words of Allah^-azwj Mighty and Majestic: Allah has Helped you in many places [9:25]. These were eighty places, and through Allah^-azwj is the excellent guidance.[27]

26- ضا، فقه الرضا عليه السلام‏ إِنْ حَلَفَ الْمَمْلُوكُ أَوْ ظَاهَرَ فَلَيْسَ عَلَيْهِ إِلَّا الصَّوْمُ فَقَطْ وَ هُوَ شَهْرَانِ مُتَتَابِعَانِ- وَ لَا يَمِينَ فِي اسْتِكْرَاهٍ وَ لَا سُكْرٍ وَ لَا عَلَى عَصَبِيَّةٍ وَ لَا عَلَى مَعْصِيَةٍ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘If the slave makes an oath, or does Zihaar, it isn’t upon him except the fasting only, and it is two consecutive months; and there is swear in coercion nor intoxication, nor upon prejudice, nor upon an act of disobedience’.[28]

27- سر، السرائر مِنْ كِتَابِ الْبَزَنْطِيِّ عَنْ عَنْبَسَةَ بْنِ الْمُصْعَبِ قَالَ: قُلْتُ لَهُ اشْتَكَى ابْنٌ لِي فَجَعَلْتُ لِلَّهِ عَلَيَّ إِنْ هُوَ بَرَأَ أَنْ أَخْرُجَ إِلَى مَكَّةَ مَاشِياً وَ خَرَجْتُ أَمْشِي حَتَّى انْتَهَيْتُ إِلَى الْعَقَبَةِ فَلَمْ أَسْتَطِعْ أَنْ أَخْطُوَ فَرَكِبْتُ تِلْكَ اللَّيْلَةَ حَتَّى إِذَا أَصْبَحْتُ مَشَيْتُ حَتَّى بَلَغْتُ فَهَلْ عَلَيَّ شَيْ‏ءٌ

(The book) ‘Al Saraair’, from the book of Al Bazanty – From Anbasa Bin Al Mus’ab who said,

‘I said to him^-asws, ‘A son of mine had a health complaint, so I made it for Allah^-azwj upon me, if he were to recover I shall go out to Makkah bare-footed, and I did go out walking until I ended to Al-Aqabah, but I was not able from taking a step (further), so I rode that night until when it was morning, I walked until I reached. Is there anything (penalty) upon me?’

He^-asws said: ‘Slaughter (an offering), for it is more beloved to me^-asws’.

قَالَ اذْبَحْ فَهُوَ أَحَبُّ إِلَيَّ قَالَ فَقُلْتُ لَهُ أَ شَيْ‏ءٌ هُوَ لِي لَازِمٌ أَوْ لَيْسَ لِي بِلَازِمٍ

He (the narrator) said, ‘I said to him^-asws, ‘Is it something which necessitates me or it doesn’t necessitate me?’

قَالَ مَنْ جَعَلَ لِلَّهِ عَلَى نَفْسِهِ شَيْئاً فَبَلَغَ فِيهِ مَجْهُودَهُ فَلَا شَيْ‏ءَ عَلَيْهِ.

He^-asws said: ‘One who makes something for Allah^-azwj upon himself, so he strives extensively in it, there is nothing upon him’.[29]

28- قَالَ أَبُو بَصِيرٍ أَيْضاً سُئِلَ عَنْ ذَلِكَ فَقَالَ مَنْ جَعَلَ لِلَّهِ عَلَى نَفْسِهِ شَيْئاً فَبَلَغَ مَجْهُودَهُ فَلَا شَيْ‏ءَ عَلَيْهِ وَ كَانَ اللَّهُ أَعْذَرَ لِعَبْدِهِ.

Abu Baseer also said, ‘He^-asws was asked about that. He^-asws said: ‘One who makes something for Allah^-azwj upon himself, so he strives extensively, there is nothing upon him, and Allah^-azwj is more Excusing for His^-azwj servant’.[30]

29- شي، تفسير العياشي عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع‏ أَنَّهُ سُئِلَ عَنِ امْرَأَةٍ جَعَلَتْ مَالَهَا هَدْياً وَ كُلَّ مَمْلُوكٍ لَهَا حُرّاً إِنْ كَلَّمَتْ أُخْتَهَا أَبَداً

(The book) ‘Tafseer Al Ayyashi’ – From Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

From one of the two (5^th or 6^th Imam^-asws), he^-asws was asked about a woman who made her wealth as a gift, and every slave of hers free if she speaks to her sister, ever!’

 قَالَ تُكَلِّمُهَا وَ لَيْسَ هَذَا بِشَيْ‏ءٍ إِنَّمَا هَذَا وَ أَشْبَاهُهُ مِنْ خُطُوَاتِ الشَّيْطَانِ.

He^-asws said: ‘She can speak to her and this isn’t anything. But rather, this and its like are from the footsteps of Satan^-la’.[31]

30- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ‏ أَنَّ امْرَأَةً مِنْ آلِ الْمُخْتَارِ حَلَفَتْ عَلَى أُخْتِهَا أَوْ ذَاتِ قَرَابَةٍ لَهَا قَالَتِ ادْنُوِي يَا فُلَانَةُ فَكُلِي مَعِي فَقَالَتْ لَا فَحَلَفَتْ عَلَيْهَا بِالْمَشْيِ إِلَى بَيْتِ اللَّهِ وَ عِتْقِ مَا تَمْلِكُ إِنْ لَمْ تَدْنُوِي فَتَأْكُلِي مَعِي إِنْ أَظَلَّهَا وَ إِيَّاكِ سَقْفُ بَيْتٍ أَوْ أَكَلْتُ مَعَكِ عَلَى خِوَانٍ أَبَداً

Tafseer Al Ayyashi – From Muhammad Bin Muslim,

‘A woman from the family of Al-Mukhtar swore an oath upon her sister, or a relative of hers, who said, ‘Come near me, O so and so, and eat with me!’ She said, ‘No, I have sworn an oath upon it with the walking to the House of Allah^-azwj, and liberating whatever (slaves) I own, if you are not coming near me and eating with me, from me and you being shaded by the roof of a house, or my eating with you upon a meal, ever!’

قَالَ فَقَالَتِ الْأُخْرَى مِثْلَ ذَلِكَ فَحَمَلَ عُمَرُ بْنُ حَنْظَلَةَ إِلَى أَبِي جَعْفَرٍ ع مَقَالَتَهُمَا

He (the narrator) said, ‘The other one said similar to that, so Umar Bin Hanzala carried their words to Abu Ja’far^-asws.

 فَقَالَ أَنَا أَقْضِي فِي ذَا قُلْ لَهُمَا فَلْتَأْكُلْ وَ لْيُظِلَّهَا وَ إِيَّاهَا سَقْفُ بَيْتٍ وَ لَا تَمْشِي وَ لَا تُعْتِقُ وَ لْتَتَّقِ اللَّهَ رَبَّهَا وَ لَا تَعُودُ إِلَى ذَلِكَ فَإِنَّ هَذَا مِنْ خُطُوَاتِ الشَّيْطَانِ.

He^-asws said: ‘I^-asws shall judge regarding that. Tell them both, let them eat (together), and let her and her be shaded under the roof of a house, and neither walk (to the Kaabah), nor liberate (slaves), and let her fear her Lord^-azwj and not to repeat that, for this is from the footsteps of Satan^-la’.[32]

31- شي، تفسير العياشي عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَ مَا سَمِعْتَ بِطَارِقٍ إِنَّ طَارِقاً كَانَ نَخَّاساً بِالْمَدِينَةِ فَأَتَى أَبَا جَعْفَرٍ ع فَقَالَ يَا أَبَا جَعْفَرٍ إِنِّي هَالِكٌ إِنِّي حَلَفْتُ بِالطَّلَاقِ وَ الْعَتَاقِ وَ النُّذُورِ

(The book) ‘Tafseer Al Ayyashi’ – From Mansour Bin Hazim who said,

‘Abu Abdullah^-asws said: ‘Have you not heard of Tariq? Tariq was a slave trader at Al-Medina. He came to Abu Ja’far^-asws. He said, ‘O Abu Ja’far^-asws, I am destroyed! I have sworn an oath with the divorce (of my wives), and the liberation (of my slaves), and the vows!’

 فَقَالَ لَهُ يَا طَارِقُ إِنَّ هَذِهِ مِنْ خُطُوَاتِ الشَّيْطَانِ.

He^-asws said to him: ‘O Tariq! These are from the footsteps of Satan^-la’.[33]

32- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ حَلَفَ أَنْ يَنْحَرَ وَلَدَهُ فَقَالَ ذَلِكَ مِنْ خُطُوَاتِ الشَّيْطَانِ.

Tafseer Al Ayyashi –

From Abdul Rahman son of Abu Abdullah^-asws having said, ‘I asked Abu Abdullah^-asws about a man who swears an oath that he will sacrifice his son. He^-asws said: ‘That is from the footsteps of Satan^-la’.[34]

33- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ‏ قَالَ كُلُّ يَمِينٍ بِغَيْرِ اللَّهِ فَهِيَ مِنْ خُطُوَاتِ الشَّيْطَانِ.

Tafseer Al Ayyashi – From Muhammad Bin Muslim who said,

‘I heard Abu Ja’far^-asws saying: ‘Do not follow the footsteps of Satan! [24:21]. He^-asws said: ‘Every oath sworn with other than Allah^-azwj, it is from the footsteps of Satan^-la’.[35]

34- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع‏ وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ‏ قَالَ هُوَ الرَّجُلُ يُصْلِحُ بَيْنَ الرَّجُلَيْنِ فَيَحْمِلُ مَا بَيْنَهُمَا مِنَ الْإِثْمِ.

Tafseer Al Ayyashi – From Zurara and Humran, and Muhammad Bin Muslim,

From Abu Ja’far^-asws and Abu Abdullah^-asws: ‘And do not be making Allah as obstacle to your oaths [2:224]. He^-asws said: ‘He is the man between the two men, so he carries whatever sins there are between the two’.[36]

35- شي، تفسير العياشي عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ‏ قَالَ يَعْنِي الرَّجُلَ يَحْلِفُ أَنْ لَا يُكَلِّمَ أَخَاهُ وَ مَا أَشْبَهَ ذَلِكَ أَوْ لَا يُكَلِّمَ أُمَّهُ.

Tafseer Al Ayyashi –

From Mansour Bin Hazim from Abu Abdullah^-asws, and Muhammad Bin Muslim from Abu Ja’far^-asws regarding Words of Allah^-azwj Mighty and Majestic: And do not be making Allah as obstacle to your oaths [2:224]. He^-asws said: ‘It means the man who swears an oath that he will not talk to his brother, and what resembles that, or he will not be talking to his mother’.[37]

36- شي، تفسير العياشي عَنْ أَيُّوبَ قَالَ سَمِعْتُهُ يَقُولُ‏ لَا تَحْلِفُوا بِاللَّهِ صَادِقِينَ وَ لَا كَاذِبِينَ فَإِنَّ اللَّهَ يَقُولُ- وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ‏

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

‘I heard him^-asws saying: ‘Neither swear a truthful oath nor a false one, for Allah^-azwj Says: And do not be making Allah as obstacle to your oaths [2:224]’.

قَالَ إِذَا اسْتَعَانَ رَجُلٌ بِرَجُلٍ عَلَى صُلْحٍ بَيْنَهُ وَ بَيْنَ رَجُلٍ فَلَا يَقُولَنَّ إِنَّ عَلَيَّ يَمِيناً أَلَّا أَفْعَلَ وَ هُوَ قَوْلُ اللَّهِ‏ وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ أَنْ تَبَرُّوا وَ تَتَّقُوا وَ تُصْلِحُوا بَيْنَ النَّاسِ.

He^-asws said: ‘When a man is assisted by a man upon reconciling between him and a man, he should not be saying, ‘Upon me is an oath that I will not do it’, and it is the Word of Allah^-azwj: And do not be making Allah as obstacle to your oaths if you are doing good; and be fearing and reconciling between the people [2:224]’.[38]

37- شي، تفسير العياشي عَنْ أَبِي الصَّبَّاحِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ- لا يُؤاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمانِكُمْ‏ قَالَ هُوَ لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ وَ كَلَّا وَ اللَّهِ- لَا يَعْقِدُ عَلَيْهَا أَوْ لَا يَعْقِدُ عَلَى شَيْ‏ءٍ.

Tafseer Al Ayyashi – From Abu Al Sabbah who said,

‘I asked Abu Abdullah^-asws about His^-azwj Words: Allah will not Seize you for the vanities in your oaths [5:89]. It is, ‘No, by Allah^-azwj’, and ‘Yes, by Allah^-azwj’, and ‘Never, by Allah^-azwj’. Neither is he bound upon it, nor is he bound upon anything’.[39]

38- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قَالَ امْرَأَتُهُ طَالِقٌ أَوْ مَمَالِيكُهُ أَحْرَارٌ إِنْ شَرِبْتُ حَرَاماً وَ لَا حَلَالًا

Tafseer Al Ayyashi – From Abdullah Bin Sinan who said,

‘I asked him^-asws about a man who says to his wife she is divorced, or his slave that he is free, if I drink something forbidden or lawful’.

 فَقَالَ أَمَّا الْحَرَامُ فَلَا يَقْرَبُهُ حَلَفَ أَوْ لَمْ يَحْلِفْ وَ أَمَّا الْحَلَالُ فَلَا يَتْرُكُهُ فَإِنَّهُ لَيْسَ لَهُ أَنْ يُحَرِّمَ مَا أَحَلَّ اللَّهُ لِأَنَّ اللَّهَ تَعَالَى يَقُولُ- يا أَيُّهَا الَّذِينَ آمَنُوا- لا تُحَرِّمُوا طَيِّباتِ ما أَحَلَّ اللَّهُ لَكُمْ‏ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ فِي يَمِينِهِ مِنَ الْحَلَالِ.

He^-asws said: ‘As for the prohibited, he cannot go near it, whether he had sworn an oath or not, and as for the permissible, he cannot neglect it, for it is not for him to prohibit what Allah^-azwj has Permitted, because Allah^-azwj the Exalted Says: O you who believe! Do not be prohibiting yourselves the good things what Allah has Permitted for you [5:87]. Thus, there isn’t anything upon him regarding his oath of the permissible.[40]

39- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَوْلُ اللَّهِ تَعَالَى- لا يُؤاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمانِكُمْ‏ قَالَ هُوَ قَوْلُ الرَّجُلِ لَا وَ اللَّهِ بَلَى وَ اللَّهِ وَ لَا يَعْقِدُ قَلْبَهُ عَلَى شَيْ‏ءٍ.

Tafseer Al Ayyashi – From Abdullah Bin Sinan,

From Abu Abdullah^-asws having said: ‘Words of Allah^-azwj the Exalted: Allah will not Seize you for the vanities in your oaths [5:89]. He^-asws said: ‘The words of a man, ‘No, by Allah^-azwj’, ‘Yes, by Allah^-azwj’, and his heart does not believe upon anything’.[41]

40- وَ فِي رِوَايَةٍ أُخْرَى عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: وَ لَا يَعْقِدُ عَلَيْهَا.

And in another report from Muhammad Bin Muslim,

He^-asws said: ‘And he is not bound upon it’.[42]

41- شي، تفسير العياشي عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ‏ إِطْعامُ عَشَرَةِ مَساكِينَ مِنْ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ‏ أَوْ إِطْعَامِ سِتِّينَ مِسْكِيناً أَ يُجْمَعُ ذَلِكَ

Tafseer Al Ayyashi – From Is’haq Bin Ammar who said,

‘I asked Abu Al-Hassan^-asws about feeding ten poor ones from the average of what you feed your families, or their clothing [5:89], or he should feed sixty needy ones [58:4], ‘Can he gather that?’

فَقَالَ لَا وَ لَكِنْ يُعْطَى إِنْسَانٌ إِنْسَانٌ كَمَا قَالَ اللَّهُ

He^-asws said: ‘No, but he should feed person by person just as Allah^-azwj has said’.

قَالَ قُلْتُ فَيُعْطِي‏ الرَّجُلُ قَرَابَتَهُ إِذَا كَانُوا مُحْتَاجِينَ

He (the narrator) said, ‘I said, ‘Can the man give to his relatives if they were needy?’

 قَالَ نَعَمْ

He^-asws said: ‘Yes’.

قُلْتُ فَيُعْطِيهَا إِذَا كَانُوا ضُعَفَاءَ مِنْ غَيْرِ أَهْلِ الْوَلَايَةِ

I said, ‘Can he give it when they were weak ones, from other than the people of Wilayah?’

فَقَالَ نَعَمْ وَ أَهْلُ الْوَلَايَةِ أَحَبُّ إِلَيَ.

He^-asws said: ‘Yes, but the people of Wilayah are more beloved to me’.[43]

42- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا قَالَ: فِي الْيَمِينِ فِي إِطْعَامِ عَشَرَةِ مَسَاكِينَ أَ لَا تَرَى أَنَّهُ يَقُولُ- مِنْ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ‏

Tafseer Al Ayyashi – From Muhammad Bin Muslim,

From one of the two (5^th or 6^th Imam^-asws) having said regarding the oath in feeding ten poor ones from the average of what you feed your families, or their clothing, or freeing a neck. So the one who cannot find (the means), then Fasting for three days [5:89].

فَلَعَلَّ أَهْلَكَ أَنْ يَكُونَ قُوتُهُمْ لِكُلِّ إِنْسَانٍ دُونَ الْمُدِّ وَ لَكِنْ يُحْسَبُ فِي طَبْخِهِ وَ مَائِهِ وَ عَجِينِهِ فَإِذَا هُوَ يَجْرِي لِكُلِّ إِنْسَانٍ مُدٌّ

Perhaps the daily food of your family for each person is less than a Mudd, but it is considered in what is cooked, its water, and its dough, so that it amounts to a Mudd for each person.

وَ أَمَّا كِسْوَتُهُمْ فَإِنْ وَافَقَتْ بِهِ الشِّتَاءُ فَكِسْوَتُهُ وَ إِنْ وَافَقَتْ بِهِ الصَّيْفُ فَكِسْوَتُهُ لِكُلِّ مِسْكِينٍ إِزَارٌ وَ رِدَاءٌ وَ لِلْمَرْأَةِ مَا يُوَارِي مَا يَحْرُمُ مِنْهَا إِزَارٌ وَ خِمَارٌ وَ دِرْعٌ وَ صَوْمُ ثَلَاثَةِ أَيَّامٍ إِنْ شِئْتَ أَنْ تَصُومَ إِنَّمَا الصَّوْمُ مِنْ جَسَدِكَ لَيْسَ مِنْ مَالِكَ وَ لَا غَيْرِهِ.

As for their clothing, if it coincides with winter, then its clothing is sufficient, and if it coincides with summer, then the clothing for each poor person is a waist cloth and a cloak, and for the woman is that which covers what must be concealed of her, a waist cloth, a scarf, and a waist coat. And fasting three days, if you wish to fast, the fasting is from your body, not from your wealth or anything else’.[44]

43- شي، تفسير العياشي عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ- مِنْ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ‏ فِي كَفَّارَةِ الْيَمِينِ

Tafseer Al Ayyashi – From Sama’at Bin Mihran,

From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about Words of Allah^-azwj: from the average of what you feed your families, or their clothing [5:89], in expiation of the oath.

قَالَ مَا يَأْكُلُ أَهْلُ الْبَيْتِ لِشَبَعِهِمْ يَوْمٌ وَ كَانَ يُعْجِبُهُ مُدٌّ لِكُلِّ مِسْكِينٍ

He^-asws said: ‘What the family members eat a day to satiate themselves, and what he is obligated is a Mudd for each needy one’.

قُلْتُ أَوْ كِسْوَتُهُمْ

I said, ‘Or their clothing’.

 قَالَ ثَوْبَيْنِ لِكُلِّ رَجُلٍ.

He^-asws said: ‘Two garments for each man’.[45]

44- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ- مِنْ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ‏ قَالَ قُوتُ عِيَالِكَ وَ الْقُوتُ يَوْمَئِذٍ مُدٌّ

Tafseer Al Ayyashi – From Abu Baseer who said,

‘I asked Abu Ja’far^-asws about Words of Allah^-azwj: from the average of what you feed your families, or their clothing [5:89]. He^-asws said: ‘Daily meal of your dependants, and on that day the daily meal was a Mudd’.

قُلْتُ أَوْ كِسْوَتُهُمْ

I said, ‘or their clothing [5:89]’.

قَالَ ثَوْبٌ.

He^-asws said: ‘A garment’.[46]

45- شي، تفسير العياشي عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: سَأَلْتُهُ عَنْ إِطْعَامِ عَشَرَةِ مَسَاكِينَ أَوْ سِتِّينَ مِسْكِيناً أَ يُجْمَعُ ذَلِكَ لِإِنْسَانٍ وَاحِدٍ

Tafseer Al Ayyashi – From Ibrahim Bin Abdul Hameed,

From Abu Ibrahim (Musa Al-Kazim^-asws), he (the narrator) said, ‘I asked him^-asws about feeding ten needy ones, or sixty needy ones, ‘Can one gather that for the one person?’

 قَالَ لَا أَعْطِهِ وَاحِداً وَاحِداً كَمَا قَالَ اللَّهُ

He^-asws said: ‘No. Give it to one by one, just as Allah^-azwj has Said’.

قَالَ قُلْتُ أَ فَيُعْطِيهِ الرَّجُلُ قَرَابَتَهُ

He (the narrator) said, ‘I said, ‘Can a man give it to his relatives?’

قَالَ نَعَمْ

He^-asws said: ‘Yes’.

قَالَ قُلْتُ فَيُعْطِيهِ الضُّعَفَاءَ مِنَ النِّسَاءِ مِنْ غَيْرِ أَهْلِ الْوَلَايَةِ

He (the narrator) said, ‘I said, ‘Can he give it to the weak ones from the women, from other than the people of Wilayah?’

قَالَ أَهْلُ الْوَلَايَةِ أَحَبُّ إِلَيَ.

He^-asws said: ‘The people of Wilayah are more beloved to me^-asws’.[47]

46- شي، تفسير العياشي عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي كَفَّارَةِ الْيَمِينِ تُعْطِي‏ كُلَّ مِسْكِينٍ مُدّاً عَلَى قَدْرِ مَا تَقُوتُ إِنْسَاناً مِنْ أَهْلِكَ فِي كُلِّ يَوْمٍ

Tafseer Al Ayyashi – From Ibn Sinan,

From Abu Abdullah^-asws having said regarding expiation of the oath: ‘Each needy one should be given a Mudd in accordance to what a person from his family has a meal during every day’.

وَ قَالَ مُدٌّ مِنْ حِنْطَةٍ يَكُونُ فِيهِ طَحْنُهُ وَ حَطَبُهُ عَلَى كُلِّ مِسْكِينٍ أَوْ كِسْوَتُهُمْ ثَوْبَيْنِ.

And he^-asws said: ‘A Mudd of wheat, including its grinding and firewood (for cooking) to each needy one, or clothe them two garments (each)’.[48]

47- وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ ع‏ ثَوْبَيْنِ لِكُلِّ رَجُلٍ وَ الرَّقَبَةُ تُعْتَقُ مِنَ الْمُسْتَضْعَفِينَ فِي الَّذِي يَجِبُ عَلَيْكَ فِيهِ رَقَبَةٌ.

And in another report from him^-asws: ‘Two garments for each man, and the liberation of a neck from the weak ones in which obligates a liberation upon you’.[49]

48- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي كَفَّارَةِ الْيَمِينِ عِتْقُ رَقَبَةٍ أَوْ إِطْعامُ عَشَرَةِ مَساكِينَ مِنْ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ‏ وَ الْإِدَامُ الْوَسَطُ الْخَلُّ وَ الزَّيْتُ وَ أَرْفَعُهُ الْخُبْزُ وَ اللَّحْمُ وَ الصَّدَقَةُ مُدٌّ مَدٌّ لِكُلِّ مِسْكِينٍ وَ الْكِسْوَةُ ثَوْبَانِ

Tafseer Al Ayyashi – From Zurarah,

From Abu Abdullah^-asws having said: ‘Regarding expiation of the oath is liberation of a neck, feeding ten poor ones from the average of what you feed your families, or their clothing, [5:89], and the average condiment is the vinegar and the oil, and its higher is the bread and the meat, and the charity is a Mudd, by Mudd for each needy one, and the clothing is of two garments.

فَمَنْ لَمْ يَجِدْ فَعَلَيْهِ الصِّيَامُ يَقُولُ اللَّهُ‏ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ‏ وَ يَصُومُهُنَّ مُتَتَابِعَاتٍ وَ يَجُوزُ فِي عِتْقِ الْكَفَّارَةِ الْمَوْلُودُ وَ لَا يَجُوزُ فِي عِتْقِ الْقَتْلِ إِلَّا مُقِرَّةً بِالتَّوْحِيدِ.

The one who cannot find, upon him is the fasting. Allah^-azwj Says: So the one who cannot find (the means), then Fasting for three days [5:89], and they would be fasting these consecutively, and the new-born suffices as expiation in liberation, and it is not allowed in liberation for the murder except an acknowledger of the Tawheed’.[50]

49- شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي كَفَّارَةِ الْيَمِينِ يُطْعِمُ عَشَرَةَ مَسَاكِينَ لِكُلِّ مِسْكِينٍ مُدٌّ مِنْ حِنْطَةٍ وَ مُدٌّ مِنْ دَقِيقٍ وَ حَفْنَةٍ أَوْ كِسْوَتُهُمْ لِكُلِّ إِنْسَانٍ ثَوْبَانِ أَوْ عِتْقُ رَقَبَةٍ وَ هُوَ فِي ذَلِكَ بِالْخِيَارِ أَيَّ الثَّلَاثَةِ شَاءَ صَنَعَ فَإِنْ لَمْ يَقْدِرْ عَلَى وَاحِدَةٍ مِنَ الثَّلَاثِ فَالصِّيَامُ عَلَيْهِ وَاجِبٌ صِيَامُ ثَلَاثَةِ أَيَّامٍ.

Tafseer Al Ayyashi – From Al Halby,

From Abu Abdullah^-asws regarding expiation of the oath: ‘Feed ten needy ones, for each needy one a Mudd of wheat, and a Mudd of flour, and a handful, or clothe them two garments for every person, or liberation of a neck; and he is with the choice in that, i.e. the three (options). He does whatever he likes. If he is not able upon one of the three, then the fasting is obligated upon him, fasting of three days’.[51]

50- شي، تفسير العياشي عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِنَّ اللَّهَ فَوَّضَ إِلَى النَّاسِ فِي كَفَّارَةِ الْيَمِينِ كَمَا فَوَّضَ إِلَى الْإِمَامِ فِي الْمَحَارِمِ أَنْ يَصْنَعَ مَا شَاءَ

Tafseer Al Ayyashi – From Abu Hamza,

From Abu Ja’far^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘Allah^-azwj has Delegated (given discretion) to the people regarding expiation of the oath just as He^-azwj has Delegated (given discretion) to the Imam^-asws regarding the sacred matters, that he^-asws can do whatever he^-asws likes’.

وَ قَالَ كُلُّ شَيْ‏ءٍ فِي الْقُرْآنِ «أَوْ» فَصَاحِبُهُ فِيهِ بِالْخِيَارِ.

And he^-asws said: ‘All things are in the Quran, or its owner (performer) is with the choice’.[52]

51 شي، تفسير العياشي عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: صِيَامُ ثَلَاثَةِ أَيَّامٍ فِي كَفَّارَةِ الْيَمِينِ وَاجِبٌ لِمَنْ لَمْ يَجِدِ الْإِطْعَامَ قَالَ اللَّهُ‏ فَصِيامُ ثَلاثَةِ أَيَّامٍ ذلِكَ كَفَّارَةُ أَيْمانِكُمْ إِذا حَلَفْتُمْ‏ كُلُّ ذَلِكَ مُتَتَابِعٌ لَيْسَ بِمُتَفَرِّقٍ.

Tafseer Al Ayyashi – From Al Zuhry,

From Ali^-asws Bin Al-Husayn^-asws having said: ‘Fasting three days in expiation of the oath is obligatory for the one who cannot find the feeding. Allah^-azwj Says: then Fasting for three days. That is an expiation of your oaths when you swear [5:89]. All that is consecutive, not separately’.[53]

52 شي، تفسير العياشي عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنْ‏ كَفَّارَةِ الْيَمِينِ فِي قَوْلِ اللَّهِ- فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ‏ مَا حَدُّ مَنْ لَمْ يَجِدْ فَهَذَا الرَّجُلُ يَسْأَلُ فِي كَفِّهِ وَ هُوَ يَجِدُ

Tafseer Al Ayyashi – From Is’haq Bin Ammar,

From Abu Abdullah^-asws, he (the narrator) said, ‘He^-asws was asked about expiation of the oath regarding the Words of Allah^-azwj: So, the one who cannot find (the means), then Fasting for three days [5:89], ‘What is the limit of the one who cannot find (the means)? This man begs with his hands, and he does find!’

فَقَالَ إِذَا لَمْ يَكُنْ عِنْدَهُ فَضْلُ يَوْمِهِ عَنْ قُوتِ عِيَالِهِ فَهُوَ لَا يَجِدُ

He^-asws said: ‘When there does not happen to be in his possession the extra of his day of the daily meal of his dependants, he is the one who cannot find’.

وَ قَالَ الصِّيَامُ ثَلَاثَةَ أَيَّامٍ لَا يُفَرَّقُ بَيْنَهُنَ.

And he^-asws said: ‘The fasting of three days, there should be no separation between these’.[54]

53 شي، تفسير العياشي عَنْ أَبِي خَالِدٍ الْقَمَّاطِ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ع‏ يَقُولُ فِي كَفَّارَةِ الْيَمِينِ مَنْ كَانَ لَهُ مَا يُطْعِمُ فَلَيْسَ لَهُ أَنْ يَصُومَ أَطْعَمَ عَشَرَةَ مَسَاكِينَ مُدّاً مُدّاً فَإِنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ أَوْ عِتْقُ رَقَبَةٍ أَوْ كِسْوَةٌ وَ الْكِسْوَةُ ثَوْبَانِ أَوْ إِطْعَامُ عَشَرَةِ مَسَاكِينَ أَيَّ ذَلِكَ فَعَلَ أَجْزَأَ عَنْهُ.

Tafseer Ayyashi –

From Abu Khalid Al-Qammat, he heard Abu Abdullah^-asws saying regarding expiation of the oath: ‘One who has for him what he can feed with, it isn’t for him to fast. He should feed ten needy ones, a Mudd by a Mudd. If he cannot find, then he should fast three days, or liberate a neck, or clothe, and the clothing is with two garments, or feeding ten needy ones. Whichever of that he does, it will suffice him from it’.[55]

54 شي، تفسير العياشي عَلِيُّ بْنُ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ قَالَ: فَإِنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ مُتَوَالِيَاتٍ وَ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مُدٌّ مُدٌّ.

Tafseer Al Ayyashi – Ali Bin Abu Hamza,

From Abu Abdullah^-asws, and he^-asws said: ‘If he cannot find (the means to feed), he should fast three days consecutively, and feeding is of ten needy ones, Mudd, a Mudd’.[56]

55 شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: صِيَامُ ثَلَاثَةِ أَيَّامٍ فِي كَفَّارَةِ الْيَمِينِ مُتَتَابِعَاتٌ- لَا يُفْصَلُ بَيْنَهُنَّ

Tafseer Al Ayyashi – From Al Halby,

From Abu Abdullah^-asws having said: ‘Fasting three days regarding an expiation of the oath, is consecutive, there being no gap between these’.

 قَالَ وَ قَالَ كُلُّ صِيَامٍ يُفَرَّقُ إِلَّا صِيَامُ ثَلَاثَةِ أَيَّامٍ فِي كَفَّارَةِ الْيَمِينِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- فَصِيامُ ثَلاثَةِ أَيَّامٍ‏ مُتَتَابِعَاتٍ.

He (the narrator) said, ‘And he^-asws said: ‘Every fast can be separate except fasting of three days regarding expiation of the oath, for Allah^-azwj Mighty and Majestic Says: then Fasting for three days [5:89], consecutive’.[57]

56 شي، تفسير العياشي يُوسُفُ بْنُ السُّخْتِ قَالَ: اشْتَكَى الْمُتَوَكِّلُ شَكَاةً شَدِيدَةً فَنَذَرَ لِلَّهِ إِنْ شَفَاهُ اللَّهُ يَتَصَدَّقُ بِمَالٍ كَثِيرٍ فَعُوفِيَ مِنْ عِلَّتِهِ فَسَأَلَ أَصْحَابَهُ عَنْ ذَلِكَ فَأَعْلَمُوهُ أَنَّ أَبَاهُ تَصَدَّقَ بِيَمِينِهِ أَلْفَ أَلْفِ دِرْهَمٍ وَ إِنِّي أَرَاهُ تَصَدَّقَ بِخَمْسَةِ أَلْفِ أَلْفِ دِرْهَمٍ فَاسْتَكْثَرَ ذَلِكَ

Tafseer Al Ayyashi – Yusuf Bin Al Sukhti said,

‘Al-Mutawakkil (the caliph) had a health complaint of severe illness. He vowed to Allah^-azwj that if Allah^-azwj Grants him well-being, he will donate a lot of money. He recovered from his illness. He asked his companions about that. I informed him that his father had donated a million Dirhams, and I viewed that he should donate five million Dirhams. He considered that as being too much.

فَقَالَ أَبُو يَحْيَى بْنُ أَبِي مَنْصُورٍ الْمُنَجِّمُ لَوْ كَتَبْتَ إِلَى ابْنِ عَمِّكَ يَعْنِي أَبَا الْحَسَنِ ع فَأَمَرَ أَنْ يَكْتُبَ لَهُ فَيَسْأَلَهُ فَكَتَبَ إِلَيْهِ

Abu Yahya Bin Abu Mansour the astrologer said, ‘If you could write to the son^-asws of your uncle^-asws, meaning Abu Al Hassan^-asws’, and he instructed that he writes to him^-asws. He wrote to him^-asws.

فَكَتَبَ أَبُو الْحَسَنِ ع تَصَدَّقْ بِثَمَانِينَ دِرْهَماً

Abu Al-Hassan^-asws wrote: ‘Donate eighty Dirhams’.

قَالُوا هَذَا غَلَطٌ سَلُوهُ مِنْ أَيْنَ قَالَ هَذَا

They said, ‘This is wrong! Ask him^-asws, from where he^-asws has said this!’

فَكَتَبَ قَالَ اللَّهُ لِرَسُولِهِ- لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ وَ الْمَوَاطِنُ الَّتِي نَصَرَ اللَّهُ رَسُولَهُ ص فِيهَا ثَمَانُونَ مَوْطِناً فثمانين [فَثَمَانُونَ‏] دِرْهَماً مِنْ حِلِّهِ مَالٌ كَثِيرٌ.

He^-asws wrote: ‘Allah^-azwj Said to His^-azwj Rasool^-saww: Allah has Helped you in many places [9:25], and the places in which Allah^-azwj had Helped His^-azwj Rasool^-saww were eighty places. Thus, eighty Dirhams from his lawful wealth is ‘many’’.[58]

57 شي، تفسير العياشي عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ: فِي رَجُلٍ نَذَرَ أَنْ يَصُومَ زَمَاناً قَالَ الزَّمَانُ خَمْسَةُ أَشْهُرٍ وَ الْحِينُ سِتَّةُ أَشْهُرٍ لِأَنَّ اللَّهَ يَقُولُ‏ تُؤْتِي أُكُلَها كُلَّ حِينٍ.

Tafseer Al Ayyashi – From Ismail Bin Abu Ziyad Al Sakuni,

From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws: ‘Ali^-asws said regarding a man who had vowed that he would fast for ‘a time’ (Zamana). He^-asws said: ‘The ‘time’ (Zamana) is of five months, and the season (Al Heen) is of six months, because Allah^-azwj Says: Yielding its fruit in every season [14:25]’.[59]

58 شي، تفسير العياشي عَنِ الْحَلَبِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ رَجُلٍ جَعَلَ لِلَّهِ عَلَيْهِ صَوْماً حِيناً فِي شُكْرٍ

Tafseer Al Ayyashi – From Al Halby who said,

‘Abu Abdullah^-asws was asked about a man who made for Allah^-azwj upon him to fast for a season in appreciation’.

 قَالَ فَقَالَ قَدْ سُئِلَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع عَنْ هَذَا فَقَالَ فَلْيَصُمْ سِتَّةَ أَشْهُرٍ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- تُؤْتِي أُكُلَها كُلَّ حِينٍ‏ وَ الْحِينُ سِتَّةُ أَشْهُرٍ.

He (the narrator) said, ‘He^-asws said: Ali^-asws Bin Abu Talib^-asws was asked about this. He^-asws said: ‘Let him fast for six months. Allah^-azwj Mighty and Majestic Said: Yielding its fruit in every season [14:25], and the ‘season’ (Heen) is six months’.[60]

59 شي، تفسير العياشي عَنْ خَالِدِ بْنِ جَرِيرٍ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ رَجُلٍ قَالَ لِلَّهِ عَلَيَّ أَنْ أَصُومَ حِيناً وَ ذَلِكَ فِي شُكْرٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ع قَدْ أَتَى عَلِيّاً مِثْلُ هَذَا فَقَالَ صُمْ سِتَّةَ أَشْهُرٍ فَإِنَّ اللَّهَ يَقُولُ- تُؤْتِي أُكُلَها كُلَّ حِينٍ‏ يَعْنِي سِتَّةَ أَشْهُرٍ.

Tafseer Al Ayyashi – From Khalid Bin Jareer who said,

‘Abu Abdullah^-asws was asked about a man who said, ‘For Allah^-azwj upon me is to fast for a season’, and that is in appreciation. Abu Abdullah^-asws said: ‘Ali^-asws was brought (a case) similar to this. He^-asws said: ‘Fast for six months. Allah^-azwj Says: Yielding its fruit in every season [14:25] – meaning six months’.[61]

60 شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: إِذَا حَلَفَ الرَّجُلُ بِاللَّهِ فَلَهُ ثُنْيَا إِلَى أَرْبَعِينَ يَوْماً وَ ذَلِكَ أَنَّ قَوْماً مِنَ الْيَهُودِ سَأَلُوا النَّبِيَّ ص عَنْ شَيْ‏ءٍ فَقَالَ الْقَوْنِي غَداً وَ لَمْ يَسْتَثْنِ حَتَّى أُخْبِرَكُمْ

Tafseer Al Ayyashi – From Abdullah Bin Maymoun,

From Abu Abdullah^-asws, from his^-asws father^-asws, from Ali^-asws Bin Abu Talib^-asws, may the Salawaat of Allah^-azwj be upon them^-asws, said: ‘When the man swears an oath with Allah^-azwj for him is the time up to forty days, and that is because a group of Jews asked the Prophet^-saww about something. He^-saww said: ‘Meet me tomorrow until I^-saww inform you’ – and did not make an exclusion (if Allah^-azwj so Desires).

 فَاحْتَبَسَ عَنْهُ جَبْرَئِيلُ ع أَرْبَعِينَ يَوْماً ثُمَّ أَتَاهُ وَ قَالَ‏ وَ لا تَقُولَنَّ لِشَيْ‏ءٍ إِنِّي فاعِلٌ ذلِكَ غَداً إِلَّا أَنْ يَشاءَ اللَّهُ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ.

Jibraeel^-as withheld from him^-saww for forty days. Then he^-as came to him^-saww and said: And you should not be saying for a thing, ‘I will do that tomorrow’ [18:23] Except, (with) ‘If Allah so Desires’; and mention your Lord when you forget [18:24]’.[62] Derogatory

61 شي، تفسير العياشي عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع‏ ذَكَرَ أَنَّ آدَمَ لَمَّا أَسْكَنَهُ اللَّهُ الْجَنَّةَ فَقَالَ لَهُ يَا آدَمُ لَا تَقْرَبْ هَذِهِ الشَّجَرَةَ

Tafseer Al Ayyashi – From Abu Hamza,

From Abu Ja’far^-asws having mentioned that when Allah^-azwj Settled Adam^-as into the Paradise, Said to him^-as: “O Adam^-as! Do not go near this tree!’

فَقَالَ نَعَمْ يَا رَبِّ وَ لَمْ يَسْتَثْنِ فَأَمَرَ اللَّهُ نَبِيَّهُ فَقَالَ‏ وَ لا تَقُولَنَّ لِشَيْ‏ءٍ إِنِّي فاعِلٌ ذلِكَ غَداً إِلَّا أَنْ يَشاءَ اللَّهُ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ‏ أَنْ تَقُولَ وَ لَوْ بَعْدَ سَنَةٍ.

He^-as said: ‘Yes, O Lord^-azwj!’, and he^-as did not make an exclusion (if Allah^-azwj so Desires). So, Allah^-azwj Commanded His^-azwj Prophet^-saww. He^-azwj Said: And you should not be saying for a thing, ‘I will do that tomorrow’ [18:23] Except, (with) ‘If Allah so Desires’; and mention your Lord when you forget [18:24], saying it, and even if after a year’.[63]

62 شي، تفسير العياشي فِي رِوَايَةِ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ وَ لا تَقُولَنَّ لِشَيْ‏ءٍ إِنِّي فاعِلٌ ذلِكَ غَداً إِلَّا أَنْ يَشاءَ اللَّهُ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ‏ أَنْ تَقُولَ إِلَّا مِنْ بَعْدِ الْأَرْبَعِينَ فَلِلْعَبْدِ الِاسْتِثْنَاءُ فِي الْيَمِينِ مَا بَيْنَهُ وَ بَيْنَ أَرْبَعِينَ يَوْماً إِذَا نَسِيَ.

Tafseer Al Ayyashi – In a report by Abdullah Bin Maymoun,

From Abu Abdullah^-asws regarding His^-azwj Words: And you should not be saying for a thing, ‘I will do that tomorrow’ [18:23] Except, (with) ‘If Allah so Desires’; and mention your Lord when you forget [18:24] to say, except from after forty (days). It is for the servant that he makes the exclusion, (if Allah^-azwj so Desires) in the oath, what is between it and forty days when he forgets’.[64]

63 شي، تفسير العياشي عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ اللَّهُ- وَ لا تَقُولَنَّ لِشَيْ‏ءٍ إِنِّي فاعِلٌ ذلِكَ غَداً إِلَّا أَنْ يَشاءَ اللَّهُ‏ أَلَّا أَفْعَلَهُ فَتَسْبِقَ مَشِيَّةُ اللَّهِ فِيَّ أَلَّا أَفْعَلَهُ فَلَا أَقْدِرَ عَلَى أَنْ أَفْعَلَهُ

Tafseer Al Ayyashi – From Sallam Bin Al Mustaneer,

From Abu Ja’far^-asws having said: ‘And you should not be saying for a thing, ‘I will do that tomorrow’ [18:23] Except, (with) ‘If Allah so Desires’ [18:24]. ‘Indeed I will do it, but if the Desire of Allah^-azwj Precedes me for me not to do it, I will not be able upon doing it’.

قَالَ فَلِذَلِكَ قَالَ اللَّهُ- وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ‏ أَيِ اسْتَثْنِ مَشِيَّةَ اللَّهِ فِي فِعْلِكَ.

He^-asws said: ‘For that reason Allah^-azwj Said: and mention your Lord when you forget [18:24] – I.e., exclusion is the Desire of Allah^-azwj in your actions’.[65]

64 شي، تفسير العياشي عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ‏ قَالَ إِذَا حَلَفَ الرَّجُلُ فَنَسِيَ أَنْ يَسْتَثْنِيَ فَلْيَسْتَثْنِ إِذَا ذَكَرَ.

Tafseer Al Ayyashi – From Zurara and Muhammad Bin Muslim,

From Abu Ja’far^-asws and Abu Abdullah^-asws regarding Words of Allah^-azwj: and mention your Lord when you forget [18:24]. He^-asws said: ‘When a man swears an oath, so he forgets to make the exclusion (if Allah^-azwj so Desires), let him do so when he remembers’.[66]

65 قَالَ حَمْزَةُ بْنُ حُمْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ‏ فَقَالَ أَنْ تَسْتَثْنِيَ ثُمَّ ذَكَرْتَ بَعْدُ فَاسْتَثْنِ حِينَ تَذْكُرُ.

Hamza Bin Humran who said,

‘I asked Abu Abdullah^-asws about Words of Allah^-azwj Mighty and Majestic: and mention your Lord when you forget [18:24]. He^-asws said: ‘(Forgetting to) make the exclusion (if Allah^-azwj so Desires), then you remember afterwards, then make the exclusion when you remember’.[67]

66 شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ‏ قَالَ هُوَ الرَّجُلُ يَحْلِفُ فَيَنْسَى أَنْ يَقُولَ إِنْ شَاءَ اللَّهُ فَلْيَقُلْهَا إِذَا ذَكَرَ.

(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Suleyman,

From Abu Abdullah^-asws regarding Words of Allah^-azwj: and mention your Lord when you forget [18:24]. He^-asws said: ‘He is the man who swears an oath, so he forgets to say, ‘If Allah^-azwj so Desires’. Let him say it when he remembers’.[68]

67 شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ- وَ لا تَقُولَنَّ لِشَيْ‏ءٍ إِنِّي فاعِلٌ ذلِكَ غَداً إِلَّا أَنْ يَشاءَ اللَّهُ‏ قَالَ هُوَ الرَّجُلُ يَحْلِفُ عَلَى الشَّيْ‏ءِ وَ يَنْسَى أَنْ يَسْتَثْنِيَ فَيَقُولَنَّ لَأَفْعَلَنَّ كَذَا وَ كَذَا غَداً أَوْ بَعْدَ غَدٍ عَنْ قَوْلِهِ‏ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ.

Tafseer Al Ayyashi – From Abu Baseer,

From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about Words of Allah^-azwj: ‘And you should not be saying for a thing, ‘I will do that tomorrow’ [18:23] Except, (with) ‘If Allah so Desires’ [18:24]. He^-asws said: ‘He is the man who swears an oath upon something, and he forgets to make an exclusion (if Allah^-azwj so Desires) so he says, ‘I will do such and such tomorrow or after tomorrow’ – about His^-azwj Words: and mention your Lord when you forget [18:24]’.[69]

68 شي، تفسير العياشي عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ‏ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ‏ قَالَ إِذَا حَلَفْتَ نَاسِياً ثُمَّ ذَكَرْتَ بَعْدُ فَاسْتَثْنِهِ حِينَ تَذْكُرُ.

Tafseer Al Ayyashi – From Hamza Bin Humran who said,

‘I asked him^-asws about Words of Allah^-azwj: and mention your Lord when you forget [18:24]. He^-asws said: ‘When you swear an oath (and) forget (to make the exclusion – if Allah^-azwj so Desires), then you remember afterwards, then make the exclusion when you remember’.[70]

69 شي، تفسير العياشي عَنِ الْقَدَّاحِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: الِاسْتِثْنَاءُ فِي الْيَمِينِ مَتَى مَا ذَكَرَ وَ إِنْ كَانَ بَعْدَ أَرْبَعِينَ صَبَاحاً ثُمَّ تَلَا هَذِهِ الْآيَةَ- وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ.

Tafseer Al Ayyashi – From Al Qaddah,

From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from Ali^-asws having said: ‘The exclusion (if Allah^-azwj so Desires) in the oath is whenever one remembers, and even if it was after forty mornings’. Then he^-asws recited this Verse: and mention your Lord when you forget [18:24]’.[71]

70 قب، المناقب لابن شهرآشوب أَبُو عَلِيِّ بْنُ رَاشِدٍ وَ غَيْرُهُ قَالَ: كَتَبَتْ عِصَابَةُ الشِّيعَةِ إِلَى مُوسَى بْنِ جَعْفَرٍ ع مَا يَقُولُ الْعَالِمُ فِي رَجُلٍ قَالَ نَذَرْتُ لِلَّهِ لَأُعْتِقَنَّ كُلَّ مَمْلُوكٍ كَانَ فِي رِقِّي قَدِيماً وَ كَانَ لَهُ جَمَاعَةٌ مِنَ الْعَبِيدِ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abu Ali Bin Rashid and others said,

‘A group of Shias wrote to Musa^-asws Bin Ja’far^-asws what the scholar (Imam^-asws) says regarding a man says, ‘I vowed to Allah^-azwj I will free every slave who was in my servitude anciently’, and there was a group of slaves for him.

 الْجَوَابُ بِخَطِّهِ لِيُعْتِقَنَّ مَنْ كَانَ فِي مِلْكِهِ مِنْ قَبْلِ سِتَّةِ أَشْهُرٍ وَ الدَّلِيلُ عَلَى صِحَّةِ ذَلِكَ قَوْلُهُ تَعَالَى- وَ الْقَمَرَ قَدَّرْناهُ مَنازِلَ‏ الْآيَةَ وَ الْحَدِيثُ مَنْ لَيْسَ لَهُ سِتَّةُ أَشْهُرٍ

The reply in his^-asws handwriting was: ‘Let him liberate the one who was in his ownership for more than six months, and the evidence upon correctness of that are Words of the Exalted: And the moon, We Measure stages for it until it returns to be like the old palm branch [36:39] – the Verse; and the new one is, one who hasn’t six months for him (in servitude).

وَ كَتَبُوا مَا يَقُولُ الْعَالِمُ فِي رَجُلٍ قَالَ وَ اللَّهِ لَأَتَصَدَّقَنَّ بِمَالٍ كَثِيرٍ فِيمَا يَتَصَدَّقُ

And they wrote, ‘What does the Scholar (Imam^-asws) say regarding a man who said, ‘By Allah^-azwj I shall donate a lot of wealth!’ what should he donate?’

الْجَوَابُ تَحْتَهُ بِخَطِّهِ إِنْ كَانَ الَّذِي حَلَفَ أَرْبَابَ شِيَاهٍ فَلْيَتَصَدَّقْ بِأَرْبَعٍ وَ ثَمَانِينَ شَاةً وَ إِنْ كَانَ مِنْ أَصْحَابِ النَّعَمِ فَلْيَتَصَدَّقْ بِأَرْبَعٍ وَ ثَمَانِينَ بَعِيراً وَ إِنْ كَانَ مِنْ أَرْبَابِ الدَّرَاهِمِ فَلْيَتَصَدَّقْ بِأَرْبَعٍ وَ ثَمَانِينَ دِرْهَماً وَ الدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى- لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ فَعَدَدْتُ مَوَاطِنَ رَسُولِ اللَّهِ ص قَبْلَ نُزُولِ تِلْكَ الْآيَةِ فَكَانَتْ أَرْبَعَةً وَ ثَمَانِينَ مَوْطِناً.

The answer beneath it in his^-asws handwriting: ‘If the one who swore the oath was an owner of sheep, let him donate eighty-four sheep, and if he was an owner of camels, let him donate eight-four camels, and if he was an owner of Dirhams, let him donate eighty-four Dirhams; and the evidence upon it are Words of the Exalted:  Allah has Helped you in many places [9:25]. I^-asws counted places of Rasool-Allah^-saww before the Revelation of that Verse, these were eighty-four places’.[72]

أقول: تمامه في أبواب معجزات الكاظم ع.

I (Majlisi) say, ‘Its complete version is in the chapters on miracles of Al-Kazim^-asws’.

71 ين، كتاب حسين بن سعيد و النوادر حَمَّادُ بْنُ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ يَقُولُ‏ لِلْعَبْدِ أَنْ يَسْتَثْنِيَ مَا بَيْنَهُ وَ بَيْنَ أَرْبَعِينَ يَوْماً إِذَا نَسِيَ

From the book of Haseen Bin Saeed, and ‘Al Nawadir’ – Hammad Bin Isa, from Abdullah Bin Maymoun who said,

‘I heard Abu Abdullah^-asws, may the greeting be upon him^-asws, saying: ‘For the servant is that he should make an exclusion (if Allah^-azwj so Desires) what is between it and forty days when he forgets.

إِنَّ رَسُولَ اللَّهِ ص أَتَاهُ أُنَاسٌ مِنَ الْيَهُودِ فَسَأَلُوهُ عَنْ أَشْيَاءَ فَقَالَ لَهُمْ تَعَالَوْا غَداً أُحَدِّثْكُمْ وَ لَمْ يَسْتَثْنِ

Some people from the Jews came to Rasool-Allah^-saww. They asked him^-saww about issues. He^-saww said to them: ‘Come tomorrow! I^-saww will narrate to you all’, and he did not make the exclusion (if Allah^-azwj so Desires).

فَاحْتَبَسَ جِبْرِيلُ أَرْبَعِينَ يَوْماً ثُمَّ أَتَاهُ فَقَالَ‏ لا تَقُولَنَّ لِشَيْ‏ءٍ إِنِّي فاعِلٌ ذلِكَ غَداً إِلَّا أَنْ يَشاءَ اللَّهُ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ.

So Jibraeel^-as was withheld for forty days. Then he^-as came to him^-saww. He^-as said: ‘And you should not be saying for a thing, ‘I will do that tomorrow’ [18:23] Except, (with) ‘If Allah so Desires’; and mention your Lord when you forget [18:24]’.[73] Derogatory

72 ين، كتاب حسين بن سعيد و النوادر عَنِ الْحُسَيْنِ الْقَلَانِسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ بِمِثْلِ ذَلِكَ وَ قَالَ لِلْعَبْدِ أَنْ يَسْتَثْنِيَ فِي الْيَمِينِ مَا بَيْنَهُ وَ بَيْنَ أَرْبَعِينَ يَوْماً إِذَا نَسِيَ.

(The book) ‘Haseen Bin Saeed, and ‘Al Nawadir’ – From Al Husayn Al Qalanisy,

From Abu Abdullah^-asws similar to that, and he^-asws said: ‘For the servant is that he should make the exclusion (if Allah^-azwj so Desires) in the oat, what is between it and forty days when he forgets’.[74]

73 ين، كتاب حسين بن سعيد و النوادر عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ لَقَدْ عَهِدْنا إِلى‏ آدَمَ مِنْ قَبْلُ فَنَسِيَ وَ لَمْ نَجِدْ لَهُ عَزْماً قَالَ إِنَّ اللَّهَ لَمَّا قَالَ لِآدَمَ ادْخُلِ الْجَنَّةَ قَالَ لَهُ يَا آدَمُ لَا تَقْرَبْ هَذِهِ الشَّجَرَةَ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Abu Ja’far Al Ahowl, from Sallam Bin Al Mustaneer,

From Abu Ja’far^-asws regarding His^-azwj Words: And We had Covenanted to Adam before, but he forgot, and We did not find for him having determination [20:115]. He^-asws said: ‘When Allah^-azwj Said to Adam^-as: “Enter the Paradise!”, Said to him^-as: “Do not go near this tree!’

قَالَ فَأَرَاهُ إِيَّاهَا فَقَالَ آدَمُ لِرَبِّهِ كَيْفَ أَقْرَبُهَا وَ قَدْ نَهَيْتَنِي عَنْهَا أَنَا وَ زَوْجَتِي

He^-asws said: ‘He^-azwj Showed it to him^-as. Adam^-as said to his^-as Lord^-azwj, ‘How can I^-as go near it and You^-azwj has Forbidden me^-as and my^-as wife?’’

 قَالَ فَقَالَ لَهُمَا لَا تَقْرَبَاهَا يَعْنِي لَا تَأْكُلَا مِنْهَا

He^-asws said: ‘He^-azwj Said to them^-as both: “Do not go near it!”, meaning do not eat from it.

فَقَالَ آدَمُ وَ زَوْجَتُهُ نَعَمْ يَا رَبَّنَا- لَا نَقْرَبُهَا وَ لَا نَأْكُلُ مِنْهَا وَ لَمْ يَسْتَثْنِيَا فِي قَوْلِهِمَا نَعَمْ فَوَكَلَهُمَا اللَّهُ فِي ذَلِكَ إِلَى أَنْفُسِهِمَا وَ إِلَى ذِكْرِهِمَا

Adam^-as and his^-as wife said: ‘Yes, O our Lord^-azwj! We will neither go near it nor eat from it’, and they did not make the exclusion in their^-as word: ‘Yes’. So, during that, Allah^-azwj Allocated them^-as to themselves and to their remembrance’.

قَالَ وَ قَدْ قَالَ اللَّهُ لِنَبِيِّهِ فِي الْكِتَابِ- لا تَقُولَنَّ لِشَيْ‏ءٍ إِنِّي فاعِلٌ ذلِكَ غَداً إِلَّا أَنْ يَشاءَ اللَّهُ‏ أَنْ لَا أَفْعَلَهُ فَتَسْبِقَ مَشِيَّةُ اللَّهِ فِي أَنْ لَا أَفْعَلَهُ فَلَا أَقْدِرَ عَلَى أَنْ أَفْعَلَهُ فَلِذَلِكَ قَالَ اللَّهُ‏ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ‏ أَيِ اسْتَثْنِ مَشِيَّةَ اللَّهِ فِي فِعْلِكَ.

He^-asws said: ‘And Allah^-azwj Said to His^-azwj Prophet^-saww in the Book: ‘And you should not be saying for a thing, ‘I will do that tomorrow’ [18:23] Except, (with) ‘If Allah so Desires’ [18:24], if I don’t do it and the Desire of Allah^-azwj precedes me that I don’t do it, so I will not be able upon doing it. For that reason, Allah^-azwj Said: and mention your Lord when you forget [18:24] – i.e., make the exclusion of the Desire of Allah^-azwj in your actions’.[75]

74 ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ وَ اذْكُرْ رَبَّكَ إِذا نَسِيتَ‏ قَالا إِذَا حَلَفَ الرَّجُلُ فَنَسِيَ أَنْ يَسْتَثْنِيَ فَلْيَسْتَثْنِ إِذَا ذَكَرَ.

The book of Haseen Bin Saeed, and ‘Al-Nawadir’ – Muhammad Bin Muslim,

From Abu Ja’far^-asws and Abu Abdullah^-asws regarding Words of Allah^-azwj: and mention your Lord when you forget [18:24]. They^-asws said: ‘When the man swears an oath, so he forgets to make the exclusion (if Allah^-azwj so Desires), let him do so when he remembers’.[76]

75 وَ رَوَى لِي مُرَازِمٌ قَالَ: دَخَلَ أَبُو عَبْدِ اللَّهِ ع يَوْماً إِلَى مَنْزِلِ زَيْدٍ وَ هُوَ يُرِيدُ الْعُمْرَةَ فَتَنَاوَلَ لَوْحاً فِيهِ كِتَابٌ لِعَمِّهِ فِيهِ أَرْزَاقُ الْعِيَالِ وَ مَا يَحْرُمُ لَهُمْ فَإِذَا فِيهِ لِفُلَانٍ وَ فُلَانٍ وَ فُلَانٍ وَ لَيْسَ فِيهِ اسْتِثْنَاءٌ

And it is reported to me by Murazim who said,

‘One day Abu Abdullah^-asws entered to the house of Zayd and he intended the Umrah. He^-asws took a tablet wherein was a letter of his^-asws uncle. In it were provisions of the dependants and what was allotted for them. In it was, ‘For so and so, and so and so, and so and so’, and there wasn’t any exclusion (if Allah^-azwj so Desires) in it.

فَقَالَ لَهُ مَنْ كَتَبَ هَذَا الْكِتَابَ وَ لَمْ يَسْتَثْنِ فِيهِ كَيْفَ ظَنَّ أَنَّهُ يَتِمُّ

He^-asws said to him: ‘Who wrote this letter and did not make an exclusion in it? How did he think that it would be completed?’

ثُمَّ دَعَا بِالدَّوَاةِ فَقَالَ أَلْحِقْ فِيهِ فِي كُلِّ اسْمٍ إِنْ شَاءَ اللَّهُ.

Then he^-asws called for the inkwell. He^-asws said: ‘Attach in it, in each name, ‘If Allah^-azwj so Desires’!’[77]

76 ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ بْنُ مُحَمَّدٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ حَلَفَ الرَّجُلُ أَنْ لَا يَحُكَّ أَنْفَهُ بِالْحَائِطِ- لَابْتَلَاهُ اللَّهُ حَتَّى يَحُكَّ أَنْفَهُ بِالْحَائِطِ وَ قَالَ لَوْ حَلَفَ الرَّجُلُ لَا يَنْطِحُ الْحَائِطَ بِرَأْسِهِ لَوَكَّلَ اللَّهُ بِهِ شَيْطَاناً حَتَّى يَنْطِحَ رَأْسَهُ بِالْحَائِطِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim Bin Muhammad, from Al Batainy, from Abu Baseer,

From Abu Abdullah^-asws having said: ‘If a man were to swear that he would not rub his nose against the wall, Allah^-azwj would Test him until he does rub his nose against the wall’. And he^-asws said: ‘If a man were to swear that he would not strike the wall with his head, Allah^-azwj would Assign to him a Satan^-la until he does strike his head against the wall’.[78]

77 ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ وَ فَضَالَةُ جَمِيعاً عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا ع‏ أَنَّهُ سُئِلَ عَنِ امْرَأَةٍ جَعَلَتْ مَالَهَا هَدْياً وَ كُلَّ مَمْلُوكٍ لَهَا حُرّاً إِنْ كَلَّمَتْ أُخْتَهَا أَبَداً قَالَ تُكَلِّمُهَا وَ لَيْسَ هَذَا بِشَيْ‏ءٍ إِنَّمَا هَذَا وَ أَشْبَاهُهُ مِنْ خُطُوَاتِ الشَّيْطَانِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan and Fazalah, altogether from Al A’la, from Muhammad,

From one of the two (5^th or 6^th Imam^-asws), he^-asws was asked about a woman who made her wealth as a gift, and every slave of hers being free, if she talks to her sister, forever. He^-asws said: ‘She can talk to her and this isn’t anything. But rather, this and its like are from the footsteps of Satan^-la’.[79]

78 ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ وَ عَلِيِّ و [بْنِ‏] إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا رَضَاعَ بَعْدَ فِطَامٍ وَ لَا وِصَالَ فِي صِيَامٍ وَ لَا يُتْمَ بَعْدَ احْتِلَامٍ وَ لَا صَمْتَ يَوْمٍ إِلَى اللَّيْلِ وَ لَا تَعَرُّبَ بَعْدَ الْهِجْرَةِ وَ لَا هِجْرَةَ بَعْدَ الْفَتْحِ وَ لَا طَلَاقَ قَبْلَ النِّكَاحِ وَ لَا عِتْقَ قَبْلَ مِلْكٍ وَ لَا يَمِينَ لِوَلَدٍ مَعَ وَالِدِهِ وَ لَا لِمَمْلُوكٍ مَعَ مَوْلَاهُ وَ لَا لِلْمَرْأَةِ مَعَ زَوْجِهَا وَ لَا نَذْرَ فِي مَعْصِيَةٍ وَ لَا يَمِينَ فِي قَطِيعَةِ رَحِمٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, and Muhammad Bin Ismail, from Mansour Bin Yunus, and Ali Bin Ismail Al Mayshami, from Mansour Bin Hazim,

From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘There is no breast-feeding after weaning, nor connection in the fasting, nor orphanhood after puberty, nor silence a day to the night, nor Arabism after the emigration, nor emigration after the conquest (of Makkah), nor divorce before the marriage, nor liberation before ownership, nor an oath for a child with its parent, nor for a slave with his master, nor for the woman with her husband, nor any vow regarding an act of obedience, nor an oath in cutting off kinship’.[80]

79 ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَجْعَلُ عَلَيْهِ أَيْمَاناً أَنْ يَمْشِيَ إِلَى الْكَعْبَةِ أَوْ صَدَقَةً أَوْ عتق [عِتْقاً] أَوْ نذر [نَذْراً] أَوْ هدي [هَدْياً] إِنْ كَلَّمَ أَبَاهُ أَوْ أُمَّهُ أَوْ أَخَاهُ و [أَوْ] ذَا رَحِمٍ أَوْ قَطِيعَةَ قَرَابَةٍ أَوْ مأثم [مَأْثَماً] يُقِيمُ عَلَيْهِ أَوْ أمر [أَمْراً] لَا يَصْلُحُ لَهُ فِعْلُهُ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked him^-asws about a man whom makes an oath upon himself that he will walk to the Kabah, or donate, or liberate (a slave), or vow, or a sacrificial offering if he talks to his father, or his mother, or his brother, or a relative, or cut off a relative, or a sin he still stand upon, or a matter not correct for him to do.

فَقَالَ كِتَابُ اللَّهِ قَبْلَ الْيَمِينِ وَ لَا يَمِينَ فِي مَعْصِيَةِ اللَّهِ إِنَّمَا الْيَمِينُ الْوَاجِبَةُ الَّتِي يَنْبَغِي لِصَاحِبِهَا أَنْ يَفِيَ بِهَا مَا جَعَلَ اللَّهُ عَلَيْهِ فِي الشُّكْرِ إِنْ هُوَ عَافَاهُ مِنْ مَرَضِهِ أَوْ عَافَاهُ مِنْ أَمْرٍ يَخَافُهُ أَوْ رَدَّهُ مِنْ سَفَرٍ أَوْ رَزَقَهُ رِزْقاً فَقَالَ لِلَّهِ عَلَيَّ كَذَا وَ كَذَا شُكْراً

He^-asws said: ‘The Book of Allah^-azwj takes precedence over the oath, and there is no oath in disobedience to Allah^-azwj. The obligatory oath that a person must fulfil is what he makes upon himself as an act of gratitude to Allah^-azwj, such as if He^-azwj Heals him from illness, Protects him from something he fears, Returns him safely from a journey, or provides him with sustenance, so he says, ‘For Allah^-azwj upon me is such and such, in appreciation’.

فَهَذَا الْوَاجِبُ عَلَى صَاحِبِهِ يَنْبَغِي لَهُ أَنْ يَفِيَ بِهِ.

This is the kind of oath that is binding on its maker, and he should fulfil it’.[81]

80 ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى وَ فَضَالَةُ بْنُ أَيُّوبَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ‏ أَنَّ امْرَأَةً مِنْ آلِ مُخْتَارٍ حَلَفَتْ عَلَى أُخْتِهَا أَوْ ذَاتِ قَرَابَةٍ لَهَا قَالَتِ ادْنِي يَا فُلَانَةُ فَكُلِي مَعِي فَقَالَتْ لَا فَحَلَفَتْ عَلَيْهَا الْمَشْيَ إِلَى بَيْتِ اللَّهِ وَ عِتْقَ مَا تَمْلِكُ إِنْ لَمْ تَأْتِينَ فَتَأْكُلِينَ مَعِي إِنْ أَظَلَّهَا وَ إِيَّاهَا سَقْفُ بَيْتٍ أَوْ أَكَلْتُ مَعَكِ عَلَى خِوَانٍ أَبَداً قَالَ فَقَالَتِ الْأُخْرَى مِثْلَ ذَلِكَ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Yahya, and Fazala Bin Ayoub, from Al A’ala, from Muhammad Bin Muslim.

‘A woman from the family of Mukhtar swore an oath upon her sister, or a relative of hers. She said, ‘Come near me, O so and so, and eat with me!’ She said, ‘No’. So she swore upon it if she did not come to eat with her, then she would walk to the House of God and free whatever she owned. She added, ‘If ever a roof should cover both me and you, or if I should ever eat with you at the same table!’ Then the other woman swore the same oath.

فَحَمَلَ ابْنُ حَنْظَلَةَ إِلَى أَبِي جَعْفَرٍ ع مَقَالَتَهُمَا قَالَ أَنَا أَقْضِي فِي ذَا قُلْ لَهَا فَلْتَأْكُلْ وَ لْيُظِلَّهَا وَ إِيَّاهَا سَقْفُ بَيْتٍ وَ لَا تَمْشِي وَ لَا تُعْتِقُ وَ لْتَتَّقِ اللَّهَ رَبَّهَا وَ لَا تَعُودَنَّ إِلَى ذَلِكَ فَإِنَّ هَذَا مِنْ خُطُوَاتِ الشَّيْطَانِ.

Ibn Hanzala carried their words to Abu Ja’far^-asws. He^-asws said: ‘I^-asws shall judge regarding that. Tell her, let her eat, and let her and her be shaded by the roof of a house, and she should neither walk nor liberate, and let her fear Allah^-azwj her Lord^-azwj, and she should not return to (doing) that, for this is from the footsteps of Satan^-la’.[82]

81 ين، كتاب حسين بن سعيد و النوادر عَنْهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ حَلَفَ عَلَى يَمِينٍ فَرَأَى مَا هُوَ خَيْراً مِنْهَا فَلْيَأْتِ الَّذِي هُوَ خَيْرٌ وَ لَهُ حَسَنَةٌ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From him,

From Abu Abdullah^-asws having said: One who swears an oath, then he sees what is better than it, let him do that which is better, and for him would be a good deed’.[83]

82 ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُعَاوِيَةَ بْنَ أَبِي الصَّبَّاحِ قَالَ: قُلْتُ لِأَبِي الْحُسَيْنِ زَيْدٍ أُمِّي تَصَدَّقَتْ عَلَيَّ بِنَصِيبٍ لَهَا فِي دَارٍ فَقُلْتُ لَهَا إِنَّ الْقُضَاةَ لَا يُجِيزُونَ هَذَا وَ لَكِنَّهُ اكْتُبِيهِ شِرًى فَقَالَتِ اصْنَعْ مَا بَدَا لَكَ وَ كُلَّ مَا تَرَى أَنَّهُ يَسُوغُ لَكَ فَتَوَثَّقْتُ وَ أَرَادَ بَعْضُ الْوَرَثَةِ أَنْ يَسْتَحْلِفَنِي أَنِّي قَدْ نَقَدْتُهَا الثَّمَنَ وَ لَمْ أَنْقُدْهَا شَيْئاً فَمَا تَرَى قَالَ فَاحْلِفْ لَهُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ahmad Bin Muhammad, from Hammad Bin Usman, from Muawiya Bin Abu Al Sabbah who said,

‘I said to Abu Al-Husayn Zayd, ‘My mother gave me as charity her share in a house. I said to her, ‘The judges will not approve this, but write it as a sale!’ She said, ‘Do whatever you think best, and whatever you see as permissible for you’. So, I secured it. Then one of the heirs wanted to make me swear that I had paid her the price, though I had not paid her anything. What do you think? He said: ‘Then swear to him’.[84] (Not a Hadeeth)

83 ين، كتاب حسين بن سعيد و النوادر عَنْهُ عَنِ ابْنِ بُكَيْرِ بْنِ أَعْيَنَ قَالَ: إِنَّ أُخْتَ عَبْدِ اللَّهِ بْنِ حَمْدَانَ الْمُخْتَارِ دَخَلَتْ عَلَى أُخْتٍ لَهَا وَ هِيَ مَرِيضَةٌ فَقَالَتْ لَهَا أُخْتُهَا أَفْطِرِي فَأَبَتْ فَقَالَتْ أُخْتُهَا جَارِيَتِي حُرَّةٌ إِنْ لَمْ تُفْطِرِي إِنْ كَلَّمْتُكِ أَبَداً فَقَالَتْ فَجَارِيَتِي حُرَّةٌ إِنْ أَفْطَرْتُ فَقَالَتِ الْأُخْرَى فَعَلَيَّ الْمَشْيُ إِلَى بَيْتِ اللَّهِ وَ كُلُّ مَالِي فِي الْمَسَاكِينِ إِنْ لَمْ تُفْطِرِي فَقَالَتْ عَلَيَّ مِثْلُ ذَلِكِ إِنْ أَفْطَرْتُ

The book Haseen Bin Saeed, and ‘Al Nawadir’ – From him, from Ibn Bukeyr Bin Ayn who said,

‘The sister of Abdullah Ibn Hamdan Al Mukhtar entered upon her sister who was ill. Her sister said to her, ‘Break your fast’, but she refused. So her sister said, ‘My maid is free if you do not break your fast, and I will never speak to you again’. She replied, ‘Then my maid is free if I do break my fast. The other then said, ‘It is upon me to walk to the House of Allah^-azwj, and all my wealth is for the poor if you do not break your fast’. She replied, ‘It is upon me the same if I do break my fast.

فَسُئِلَ أَبُو جَعْفَرٍ ع عَنْ ذَلِكَ فَقَالَ فَلْتُكَلِّمْهَا إِنَّ هَذَا كُلَّهُ لَيْسَ بِشَيْ‏ءٍ وَ إِنَّمَا هُوَ خُطُوَاتُ الشَّيْطَانِ.

Abu Ja’far^-asws was asked about that. He^-asws said: ‘Let her talk to her. This, all of it, isn’t anything, and rather it is from the footsteps of Satan^-la’.[85]

84 ين، كتاب حسين بن سعيد و النوادر عَنْ أَبَانٍ عَنْ زُرَارَةَ وَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ قَالَ إِنْ كَلَّمَ أَبَاهُ أَوْ أُمَّهُ فَهُوَ مُحْرِمٌ بِحِجَّةٍ قَالَ لَيْسَ بِشَيْ‏ءٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Aban, from Zurara,

And Abdul Rahman son of Abu Abdullah^-asws, from Abu Abdullah^-asws regarding a man who said if he talks to his father, or his mother, he would consecrate with Hajj. He^-asws said: ‘It isn’t anything’.[86]

85 ين، كتاب حسين بن سعيد و النوادر عَنْهُ قَالَ: سَأَلْنَا أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُقْسِمُ عَلَى الرَّجُلِ فِي الطَّعَامِ يَأْكُلُ مَعَهُ فَلَمْ يَأْكُلْ هَلْ عَلَيْهِ فِي ذَلِكَ كَفَّارَةٌ

The book of Haseen Bin Saeed, and ‘Al Nawadir’, from him, said,

‘We asked Abu Abdullah^-asws about a man who swears upon the man regarding the meal to eat with him, but he does not eat. ‘Is there expiation upon him regarding that?’

قَالَ لَا.

He^-asws said: ‘No’.[87]

86 ين، كتاب حسين بن سعيد و النوادر عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ امْرَأَةٍ تَصَدَّقَتْ بِمَالِهَا عَلَى الْمَسَاكِينِ إِنْ خَرَجَتْ مَعَ زَوْجِهَا ثُمَّ خَرَجَتْ مَعَهُ قَالَ لَيْسَ عَلَيْهَا شَيْ‏ءٌ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – from Usman Bin Isa, from Sama’at who said,

‘I asked about a woman (who vowed that she would) donate her wealth to the needy if she went out with her husband. Then she went out with her husband. He^-asws said: ‘There isn’t anything upon her’.[88]

87 ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ قَالَ: قُلْتُ لَهُ الرَّجُلُ يَقُولُ عَلَيَّ الْمَشْيُ إِلَى بَيْتِ اللَّهِ أَوْ مَالِي صَدَقَةٌ أَوْ هَدْيٌ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim Bin Muhammad, from Muhammad Bin Yahya Al Khas’amy who said,

‘I said to him^-asws, ‘The man says, ‘Upon me is the walking to the House of Allah^-azwj’, or ‘My wealth is donated to charity or gifted’.

 قَالَ قَالَ إِنَّ أَبِي لَا يَرَى ذَلِكَ شَيْئاً إِلَّا أَنْ يَجْعَلَهُ لِلَّهِ عَلَيْهِ.

He (the narrator) said, ‘He^-asws said: ‘My^-asws father^-asws did not view that as anything except he makes it to be for Allah^-azwj, upon him’.[89]

88 ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَ مَا سَمِعْتَ بِطَارِقٍ إِنَّ طَارِقاً كَانَ نَخَّاساً بِالْمَدِينَةِ فَأَتَى أَبَا جَعْفَرٍ ع فَقَالَ يَا أَبَا جَعْفَرٍ إِنِّي هَالِكٌ إِنِّي حَلَفْتُ بِالطَّلَاقِ وَ الْعَتَاقِ وَ النُّذُورِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Hazim said,

‘Abu Abdullah^-asws said to me: ‘Have you not heard of Tariq? Tariq was a slave trader at Al-Medina. He came to Abu Ja’far^-asws. He said, ‘O Abu Ja’far^-asws! I am destroyed! I have sworn an oath with the divorce (of my wives), and the liberation (of my slaves), and the (other) vows’.

 فَقَالَ لَهُ يَا طَارِقُ إِنَّ هَذِهِ مِنْ خُطُوَاتِ الشَّيْطَانِ.

He^-asws said to him: ‘O Tariq! This is from the footsteps of Satan^-la’.[90]

89 ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا قَالَ الرَّجُلُ عَلَيَّ الْمَشْيُ إِلَى بَيْتِ اللَّهِ وَ هُوَ مُحْرِمٌ بِحِجَّةٍ أَوْ عَلَيَّ هَدْيٌ كَذَا وَ كَذَا فَلَيْسَ بِشَيْ‏ءٍ حَتَّى يَقُولَ لِلَّهِ عَلَيَّ الْمَشْيُ إِلَى بَيْتِهِ أَوْ يَقُولَ لِلَّهِ عَلَيْهِ أَنْ يُحْرِمَ بِحِجَّةٍ أَوْ يَقُولَ لِلَّهِ عَلَيَّ هَدْيُ كَذَا وَ كَذَا إِنْ لَمْ يَفْعَلْ كَذَا وَ كَذَا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Hazim said,

‘From Abu Abdullah^-asws having said: ‘When the man says, ‘Upon me is the walking to the House of Allah^-azwj’, and he is consecrated for the Hajj, or ‘Upon me is a sacrificial offering of such and such’, this isn’t anything until he says, ‘For Allah^-azwj upon me is the walking to His^-azwj House’, or he says, ‘For Allah^-azwj upon me is to consecrate for the Hajj’, of he says, ‘For Allah^-azwj upon me is a sacrificial offering of such and such, if I don’t do such and such!’’[91]

90 ين، كتاب حسين بن سعيد و النوادر عَنْهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ غَضِبَ فَقَالَ عَلَيَّ الْمَشْيُ إِلَى بَيْتِ اللَّهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ from him,

From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about a man who is angered, so he says, ‘Upon me is the walking to the House of Allah^-azwj!’

 فَقَالَ إِذَا لَمْ يَقُلْ لِلَّهِ فَلَيْسَ بِشَيْ‏ءٍ.

He^-asws said: ‘When he has not says, ‘For Allah^-azwj’, it isn’t anything’.[92]

91 ين، كتاب حسين بن سعيد و النوادر عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ قَالَ وَ هُوَ مُحْرِمٌ بِحِجَّةٍ أَنْ يَفْعَلَ كَذَا وَ كَذَا فَلَمْ يَفْعَلْهُ قَالَ لَيْسَ بِشَيْ‏ءٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – from Zurarah,

From Abu Abdullah^-asws regarding a man who says, while he is consecrated for Hajj, that he will do such and such, but he does not do it. He^-asws said: ‘It isn’t anything’.[93]

92 ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ عَنْ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: لَا يَمِينَ فِي مَعْصِيَةِ اللَّهِ أَوْ قَطِيعَةِ رَحِمٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – A Qasim, from Ali,

From Abu Abdullah^-asws, he (the narrator) said, ‘He^-asws said: ‘There is no oath regarding an act of disobedience to Allah^-azwj or cutting a kinship’.[94]

93 ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع أَنَّهُ قَالَ: فِي رَجُلٍ حَلَفَ يَمِيناً فِيهَا مَعْصِيَةُ اللَّهِ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ فَلْيَعْمَلِ الَّذِي حَلَفَ عَلَى هِجْرَانِهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Muhammad Bin Muslim,

From one of the two (5^th or 6^th Imam^-asws), he^-asws said regarding a man who swears an oath in which is disobedience to Allah^-azwj. He^-asws said: ‘There isn’t anything upon him, so let him work on abandoning what which he had sworn to do’.[95]

94 ين، كتاب حسين بن سعيد و النوادر عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: سَأَلْتُهُ أَ قَالَ رَسُولُ اللَّهِ ص لَا نَذْرَ فِي مَعْصِيَةٍ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Is’haq Bin Ammar,

From Abu Ibrahim (Musa Al-Kazim^-asws), he (the narrator) said, ‘I asked him^-asws, ‘Did Rasool-Allah^-saww said: ‘There is no vow in an act of obedience’?’

قَالَ نَعَمْ.

He^-asws said: ‘Yes’.[96]

 95 ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كُلُّ يَمِينٍ فِي مَعْصِيَةٍ فَلَيْسَ بِشَيْ‏ءٍ عِتْقٍ أَوْ طَلَاقٍ أَوْ غَيْرِهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having said: ‘Every oath regarding an act of disobedience, it isn’t anything, whether it is liberation, or divorce, or something else’.[97]

96 ين، كتاب حسين بن سعيد و النوادر عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ: كُلُّ يَمِينٍ‏ لَا يُرَادُ بِهَا وَجْهُ اللَّهِ فَلَيْسَ بِشَيْ‏ءٍ فِي طَلَاقٍ وَ لَا عِتْقٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Hammad Bin Usman, from Ubeydullah Bin Ali Al Halby who said,

‘Every oath the Face of Allah^-azwj is not intended by it, it isn’t with anything, neither divorce nor liberation’.[98]

97 عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ حَلَفَ أَنْ يَنْحَرَ وَلَدَهُ فَقَالَ ذَلِكَ مِنْ خُطُوَاتِ الشَّيْطَانِ.

From Abdul Rahman son of Abu Abdullah^-asws, he said, ‘I asked Abu Abdullah^-asws about a man who swears an oath that he will sacrifice his son. He^-asws said: ‘That is from the footsteps of Satan^-la’.[99]

98 ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قَالَ عَلَيَّ نَذْرٌ وَ لَمْ يُسَمِّ قَالَ لَيْسَ بِشَيْ‏ءٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Muhammad Bin Ali Al Halby who said,

‘I asked him^-asws about a man who said, ‘Upon me is a vow’, and does not specify. He^-asws said: ‘It isn’t anything’.[100]

99 عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع قُلْتُ رَجُلٌ قَالَ عَلَيَّ نَذْرٌ

From Abu Al Sabbah Al Kinani who said,

‘I asked Abu Abdullah^-asws. I said, ‘A man says, ‘Upon me is a vow’.

قَالَ لَيْسَ النَّذْرُ شَيْئاً حَتَّى يُسَمِّيَ شَيْئاً لِلَّهِ صِيَاماً أَوْ صَدَقَةً أَوْ هَدْياً أَوْ حَجّاً.

He^-asws said: ‘The vow isn’t anything until he specifies something for Allah^-azwj, fasting or charity or sacrificial offering or Hajj’.[101] 

100 عَنْ أَبِي نَصْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَقُولُ عَلَيَّ نَذْرٌ

From Abu Nasr who said,

‘I asked Abu Abdullah^-asws about the man saying, ‘Upon me is a vow’.

 فَقَالَ لَيْسَ بِشَيْ‏ءٍ إِلَّا أَنْ يُسَمِّيَ النَّذْرَ فَيَقُولَ نَذْرُ صَوْمٍ أَوْ عِتْقٍ أَوْ صَدَقَةٍ أَوْ هَدْيٍ وَ إِنْ قَالَ الرَّجُلُ أَنَا أُهْدِي هَذَا الطَّعَامَ فَلَيْسَ بِشَيْ‏ءٍ إِنَّمَا يُهْدَى الْبُدْنُ.

He^-asws said: ‘It isn’t anything, except if he specifies the vow, so he says, ‘A vow of fasting, or liberating (slaves), or charity, or sacrificial offering, and if a man says, ‘I shall offer this food’, it isn’t anything. But rather, he can offer the sacrificial animal’.[102]

101 عَنْ مُحَمَّدِ بْنِ الْفَضْلِ الْكِنَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ قَالَ لِطَعَامٍ هُوَ يُهْدِيهِ

From Muhammad Bin Al Fazl Al Kinani who said,

‘I asked to Abu Abdullah^-asws about a man who says for food, ‘It is his offering’.

فَقَالَ لَا يُهْدَى الطَّعَامُ وَ لَوْ أَنَّ رَجُلًا قَالَ لِجَزُورٍ بَعْدَ مَا نُحِرَتْ هُوَ يُهْدِيهَا لَمْ يَكُنْ يُهْدِيهَا حِينَ صَارَتْ لَحْماً إِنَّمَا الْهَدْيُ وَ هُنَّ أَحْيَاءٌ.

He^-asws said: ‘The food cannot be offered, and if a man were to say for a camel after it has been slaughtered, it is his offering, it would not be his offering when it has become meat. But rather, the offering is while it is alive’.[103]

102 ين، كتاب حسين بن سعيد و النوادر عَنْ أَبِي نَصْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ عَنْ رَجُلٍ يَقُولُ هُوَ يَهُودِيٌّ أَوْ نَصْرَانِيٌّ إِنْ لَمْ يَفْعَلْ كَذَا وَ كَذَا قَالَ لَيْسَ بِشَيْ‏ءٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Abu Nasr who said,

‘I asked Abu Abdullah^-asws, may the greeting be upon him^-asws, about a man saying he will be a Jew or a Christian if he does not do such and such. He^-asws said: ‘It isn’t anything’.[104]

103 عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَ ع عَنْ رَجُلٍ قَالَ لِلَّهِ عَلَيَّ الْمَشْيُ إِلَى الْكَعْبَةِ إِنِ اشْتَرَيْتُ لِأَهْلِي شَيْئاً بِنَسِيئَةٍ

From Is’haq Bin Ammar who said,

‘I asked Abu Ibrahim (Musa Al-Kazim^-asws) about a man who says, ‘For Allah^-azwj upon me is the walking to the Kabah, if I buy something for my family, on credit’.

قَالَ أَ يَسُوءُ ذَلِكَ عَلَيْهِمْ

He^-asws said: ‘Would that be worse upon them?’

قُلْتُ نَعَمْ يَسُوءُ عَلَيْهِمْ إِنْ لَا يَأْخُذُ نَسِيئَةً لَيْسَ لَهُمْ شَيْ‏ءٌ

I said, ‘It would be worse upon them if he does not take on credit. There is nothing for them!’

قَالَ فَلْيَأْخُذْ بِنَسِيئَةٍ وَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ.

He^-asws said: ‘Then let him take on credit and there isn’t anything upon him^-asws’.[105]

104 ين، كتاب حسين بن سعيد و النوادر عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ أَيُّ شَيْ‏ءٍ لَا نَذْرَ فِي مَعْصِيَةِ اللَّهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Zurarah who said,

‘I said to Abu Abdullah^-asws, may the greeting be upon him^-asws, ‘Which this is, ‘There is no vow in disobedience of Allah^-azwj’?’

قَالَ فَقَالَ كُلُّ مَا كَانَ لَكَ فِيهِ مَنْفَعَةٌ فِي دِينٍ أَوْ دُنْيَا فَلَا حِنْثَ‏ عَلَيْكَ فِيهِ.

He (the narrator) said, ‘He^-asws said: ‘All that there was a benefit for you in it, regarding religion or world, there is no sin upon you in it’.[106]

105 ين، كتاب حسين بن سعيد و النوادر عَنْهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا حَلَفَ الرَّجُلُ عَلَى شَيْ‏ءٍ وَ الَّذِي حَلَفَ عَلَيْهِ إِتْيَانُهُ خَيْرٌ مِنْ تَرْكِهِ فَلْيَأْتِ الَّذِي هُوَ خَيْرٌ وَ لَا كَفَّارَةَ عَلَيْهِ وَ إِنَّمَا ذَلِكَ مِنْ خُطُوَاتِ الشَّيْطَانِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From him,

From Abu Abdullah^-asws having said: ‘When the man swears an oath upon something, and that which he has sworn upon is better than his leaving it, let him do that which is better and there is no expiation penalty upon him, and rather that is from the footsteps of Satan^-la’.[107]

106 ين، كتاب حسين بن سعيد و النوادر عَنْ زُرَارَةَ قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ ع وَ رَجُلٌ يَسْأَلُهُ عَنْ رَجُلٍ جَعَلَ عَلَيْهِ رَقَبَةً مِنْ وُلْدِ إِسْمَاعِيلَ فَقَالَ وَ مَنْ عَسَى أَنْ يَكُونَ مِنْ وُلْدِ إِسْمَاعِيلَ إِلَّا وَ أَشَارَ بِيَدِهِ إِلَى بَيْتِهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Zurarah who said,

‘I heard Abu Ja’far^-asws and a man asked him^-asws about a man upon him was (freeing of) a neck from the children of Ismail^-as. He^-asws said: ‘And who can possibly be from the children of Ismail^-as except’ – and he^-asws indicated towards his^-asws own house’.[108]

107 ين، كتاب حسين بن سعيد و النوادر عَنْ أَبِي نَصْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَعْتَقَ مَا لَا يَمْلِكُ فَهُوَ بَاطِلٌ وَ كُلُّ مَنْ قَبْلَنَا يَقُولُونَ- لَا طَلَاقَ وَ لَا عَتَاقَ إِلَّا مِنْ بَعْدِ مَا يَمْلِكُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Abu Nasr,

From Abu Abdullah^-asws having said: ‘One who liberates what (slave) he does not own, it is invalid, and all the ones before us as saying, ‘There is neither divorce, nor liberation except from after possessing’.[109]

108 ين، كتاب حسين بن سعيد و النوادر عَنِ الرِّبْعِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ‏ يَعْنِي الرَّجُلَ يَحْلِفُ أَلَّا يُكَلِّمَ أُمَّهُ وَ لَا يُكَلِّمَ أَبَاهُ أَوْ مَا أَشْبَهَ ذَلِكَ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Al Rabie,

From Abu Abdullah^-asws regarding Words of Allah^-azwj: And do not be making Allah as obstacle to your oaths [2:224] – meaning the man who swears an oath that he will neither speak to his mother, nor speak to his father, or whatever resembles that’.[110]

109 ين، كتاب حسين بن سعيد و النوادر عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ قَوْلُ اللَّهِ‏ لا يُؤاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمانِكُمْ‏ قَالَ هُوَ كَلَّا وَ اللَّهِ وَ بَلَى وَ اللَّهِ.

The book Haseen Bin Saeed, and ‘Al Nawadir’ – From Abu Al Sabbah,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj: Allah will not Seize you with the vanity in your oaths [2:225]. He^-asws said: ‘It is, ‘Never, by Allah^-azwj’, and, ‘Yes, by Allah^-azwj!’’[111]

110 عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ جَعَلَ لِلَّهِ عَلَيْهِ نَذْراً وَ لَمْ يُسَمِّهِ فَقَالَ إِنْ سَمَّى فَهُوَ الَّذِي سَمَّى وَ إِنْ لَمْ يُسَمِّ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ.

From Al Halby,

From Abu Abdullah^-asws regarding a man who makes a vow to Allah^-azwj upon him and does not specify it. He^-asws said: ‘If he specifies, it is what he has specified, and if he does not specify, there isn’t anything upon him’.[112]

111 ين، كتاب حسين بن سعيد و النوادر عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ امْرَأَةٍ حَلَفَتْ لِزَوْجِهَا بِالْعَتَاقِ وَ الْهَدْيِ إِنْ هُوَ مَاتَ أَنْ لَا تَتَزَوَّجَ بَعْدَهُ أَبَداً ثُمَّ بَدَا لَهَا أَنْ تَتَزَوَّجَ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Mansour Bin Hazim who said,

‘I asked Abu Abdullah^-asws about a woman who swears an oath to her husband with the liberation (of slave) and the sacrificial offering, if he were to die, she will not re-marry after him, ever. Then there is a change of mind for her, so she gets married.

فَقَالَ تَبِيعُ مَمْلُوكَهَا إِنِّي أَخَافُ عَلَيْهَا السُّلْطَانَ وَ لَيْسَ عَلَيْهَا فِي الْحَقِّ شَيْ‏ءٌ فَإِنْ شَاءَتْ أَنْ تُهْدِيَ هَدْياً فَعَلَتْ.

He^-asws said: ‘She should sell her slave. I^-asws fear upon her the ruler, and there isn’t anything upon her regarding the right. If she desires to usher a sacrificial animal, she can do so’.[113]

112 ين، كتاب حسين بن سعيد و النوادر عَنِ الْوَلِيدِ بْنِ هِشَامٍ الْمُرَادِيِّ قَالَ: قَدِمْتُ مِنْ مِصْرَ وَ مَعِي رَقِيقٌ لِي فَمَرَرْتُ بِالْعَاشِرِ فَسَأَلَنِي فَقُلْتُ هُمْ أَحْرَارٌ كُلُّهُمْ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Al Waleed Bin Hisham Al Muradi who said,

‘I arrived from Egypt and with me was a salve of mine. I passed by the taxman. He asked me. I said, ‘They are free, all of them’.

فَقَدِمْتُ الْمَدِينَةَ فَدَخَلْتُ عَلَى‏ أَبِي الْحَسَنِ ع فَأَخْبَرْتُهُ بِقَوْلِي لِلْعَاشِرِ فَقَالَ لَيْسَ عَلَيْكَ شَيْ‏ءٌ.

I arrived at Al-Medina. I entered to see Abu Al-Hassan^-asws. I informed him^-asws of my words to the taxman. He^-asws said: ‘There isn’t anything upon you’.[114]

113 ين، كتاب حسين بن سعيد و النوادر عَنْ عَلِيٍ‏ قُلْتُ لِأَبِي الْحَسَنِ ع جُعِلْتُ فِدَاكَ إِنِّي كُنْتُ أَتَزَوَّجُ الْمُتْعَةَ فَكَرِهْتُهَا وَ تَشَأَّمْتُ بِهَا فَأَعْطَيْتُ اللَّهَ عَهْداً بَيْنَ الْمَقَامِ وَ الرُّكْنِ وَ جَعَلْتُ عَلَيَّ فِي ذَلِكَ نُذُوراً وَ صِيَاماً أَنْ لَا أَتَزَوَّجَهَا ثُمَّ إِنَّ ذَلِكَ شَقَّ عَلَيَّ وَ نَدِمْتُ عَلَى يَمِينِي وَ لَمْ يَكُنْ بِيَدِي مِنَ الْقُوَّةِ مَا أَتَزَوَّجُ بِهِ فِي الْعَلَانِيَةِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – from Ali,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! I used to get married with the Mut’ah but I disliked it, and was pessimistic with it. I gave Allah^-azwj a pact between Al-Maqam (of Ibrahim^-as), and Al-Rukn (Al-Yemeni), and made a vow in that and fasting that I will not marry her. Then that was grievous upon me and I regretted upon my oath, and there did not happen to be (financial) strength in my hands what I could get married with openly’.

فَقَالَ عَاهَدْتَ اللَّهَ أَلَّا تُطِيعَهُ وَ اللَّهِ لَئِنْ لَمْ تُطِعْهُ لَتَعْصِيَنَّهُ.

He^-asws said: ‘You made a pact with Allah^-azwj that you will not obey Him^-azwj. By Allah^-azwj, if you don’t obey Him^-azwj, you will be disobeying Him^-azwj!’[115]

114 ين، كتاب حسين بن سعيد و النوادر عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ مِنْ شَيْ‏ءٍ هُوَ لِلَّهِ طَاعَةٌ يَجْعَلُهُ الرَّجُلُ عَلَيْهِ إِلَّا أَنَّهُ يَنْبَغِي لَهُ أَنْ يَفِيَ بِهِ وَ لَيْسَ مِنْ رَجُلٍ جَعَلَ لِلَّهِ عَلَيْهِ شَيْئاً فِي مَعْصِيَةِ اللَّهِ إِلَّا أَنَّهُ يَنْبَغِي لَهُ أَنْ يَتْرُكَهَا إِلَى طَاعَةِ اللَّهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Abu Al Sabbah Al Kinani,

From Abu Abdullah^-asws having said: ‘There isn’t anything which is in obedience to Allah^-azwj the man makes it to be upon him, except it is befitting for him to be loyal with it, and there isn’t any man who makes something for Allah^-azwj upon him in disobedience to Allah^-azwj except it is befitting for him that he leaves it to the obedience of Allah^-azwj’.[116]

115 ين، كتاب حسين بن سعيد و النوادر عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَحْلِفُ عَلَى الْيَمِينِ فَيَرَى أَنَّ تَرْكَهَا أَفْضَلُ وَ إِنْ تَرَكَهَا خَشِيَ أَنْ يَأْثَمَ أَ يَتْرُكُهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Saeed Al A’raj who said,

‘I asked Abu Abdullah^-asws about the man who swears an oath, then leaving it would be better, and if he leaves it, he fears that he might be sinning, ‘Should he leave it?’

فَقَالَ أَ مَا سَمِعْتَ قَوْلَ رَسُولِ اللَّهِ ص إِذَا رَأَيْتَ خَيْراً مِنْ يَمِينِكَ فَدَعْهَا.

He^-asws said: ‘Have you not heard the words of Rasool-Allah^-saww: ‘When you see better than your oath, so leave it’?’[117]

116 ين، كتاب حسين بن سعيد و النوادر عَنِ الْحَلَبِيِ‏ أَنَّهُ قَالَ فِي رَجُلٍ حَلَفَ بِيَمِينٍ أَنْ لَا يُكَلِّمَ ذَا قَرَابَةٍ لَهُ قَالَ لَيْسَ بِشَيْ‏ءٍ فَلَيْسَ بِشَيْ‏ءٍ فِي طَلَاقٍ أَوْ عِتْقٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ –

From Al-Halby who said regarding a man who swears an oath that he will not talk with a relative of his. He^-asws said: ‘It isn’t anything. It isn’t anything even regarding divorce of liberation (of a slave)’.[118]

117 قَالَ الْحَلَبِيُ‏ وَ سَأَلْتُهُ عَنِ امْرَأَةٍ جَعَلَتْ مَالَهَا هَدْياً لِبَيْتِ اللَّهِ إِنْ أَعَارَتْ مَتَاعَهَا فُلَانَةَ وَ فُلَانَةَ فَأَعَارَ بَعْضُ أَهْلِهَا بِغَيْرِ أَمْرِهَا

Al-Halby said, ‘And I asked him^-asws about a woman who made her wealth as an offering to the House of Allah^-azwj if she lent her belongings to such and such woman, and such and such woman. One of her family members lent these without her instructions.

قَالَ لَيْسَ عَلَيْهَا هَدْيٌ إِنَّمَا الْهَدْيُ مَا جُعِلَ لِلَّهِ هَدْياً لِلْكَعْبَةِ فَذَلِكَ الَّذِي يُوفِي بِهِ إِذَا جَعَلَ لِلَّهِ وَ مَا كَانَ مِنْ أَشْبَاهِ هَذَا فَلَيْسَ بِشَيْ‏ءٍ وَ لَا هَدْيَ لَا يُذْكَرُ فِيهِ اللَّهُ.

He^-asws said: ‘There isn’t any offering upon her. But rather, the offering is what is made as an offering to Allah^-azwj to the Kabah. So that is which she should be loyal with when she made it to be for Allah^-azwj, and whatever was from the likes of this, it isn’t anything, nor any offering the Name of Allah^-azwj is not mentioned in it’.[119]

118 وَ سُئِلَ عَنِ الرَّجُلِ يَقُولُ عَلَيَّ أَلْفُ بَدَنَةٍ وَ هُوَ مُحْرِمٌ بِأَلْفِ حِجَّةٍ قَالَ تِلْكَ خُطُوَاتُ الشَّيْطَانِ

And he^-asws was asked about the man saying while he is consecrated (in Ihraam), ‘Upon me are a thousand camels for a thousand Hajj!’ He^-asws said: ‘That is from the footsteps of Satan^-la’.

 وَ عَنِ الرَّجُلِ يَقُولُ هُوَ مُحْرِمٌ بِحِجَّةٍ وَ يَقُولُ أَنَا أُهْدِي هَذَا الطَّعَامَ قَالَ لَيْسَ بِشَيْ‏ءٍ إِنَّ الطَّعَامَ لَا يُهْدَى

And about the man saying while he is in Ihraam for Hajj, and he says, ‘I offer this food!’ He^-asws said: ‘It isn’t anything. The food cannot be offered’.

أَوْ يَقُولُ لِجَزُورٍ بَعْدَ مَا نُحِرَتْ هُوَ يُهْدِيهَا لِبَيْتِ اللَّهِ فَقَالَ إِنَّمَا تُهْدَى الْبُدْنُ وَ هِيَ أَحْيَاءٌ لَيْسَ تُهْدَى حِينَ‏ صَارَتْ لَحْماً.

Or he says for a camel after it had been slaughtered he is offering it for the House of Allah^-azwj. He^-asws said: ‘But rather the camel is offered while it is alive. It cannot be offered when it has become meat’.[120]

119 ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ مُسْلِمٍ قَالَ: سَأَلْتُ أَحَدَهُمَا ع عَنْ رَجُلٍ قَالَتْ لَهُ امْرَأَتُهُ أَسْأَلُكَ بِوَجْهِ اللَّهِ إِلَّا مَا طَلَّقْتَنِي

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Muslim said,

‘I asked one of the two (5^th or 6^th Imam^-asws) about a man whose wife said to him, ‘I ask you by the Face of Allah^-azwj, please divorce me!’

قَالَ يُوجِعُهَا ضَرْباً أَوْ يَعْفُو عَنْهَا.

He^-asws said: ‘Either he pains her with a strike or pardons her’.[121]

120 ين، كتاب حسين بن سعيد و النوادر عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ‏ أَنَّ امْرَأَةً نَذَرَتْ أَنْ تُقَادَ مَزْمُومَةً بِزِمَامٍ فِي أَنْفِهَا فَوَقَعَ بَعِيرٌ فَخَرَمَ أَنْفَهَا فَأَتَتْ عَلِيّاً تُخَاصِمُ فَأَبْطَلَهُ وَ قَالَ إِنَّمَا النَّذْرُ لِلَّهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Yahya Bin Abu Al A’ala,

From Abu Abdullah^-asws, from his^-asws father^-asws: ‘A woman vowed that she would be led by a rein in her nose. A camel fell and pierced her nose. She came to Ali^-asws to dispute. He^-asws invalidated it and said: ‘But rather, the vow is for Allah^-azwj’’.[122]

121 ين، كتاب حسين بن سعيد و النوادر عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الرَّجُلِ يَقُولُ إِنِ اشْتَرَيْتُ فُلَاناً أَوْ فُلَانَةَ فَهُوَ حُرٌّ وَ إِنِ اشْتَرَيْتُ هَذَا الثَّوْبَ فَهُوَ فِي الْمَسَاكِينِ وَ إِنْ نَكَحْتُ فُلَانَةَ فَهِيَ طَالِقٌ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Zurara who said,

‘I asked Abu Ja’far^-asws about the man saying, ‘If I buy so and so slave, or so and so slave girl, he is free, and if I buy this cloth, it is for the needy, and if I marry so and so woman, she is divorced’.

 قَالَ لَيْسَ ذَلِكَ كُلُّهُ بِشَيْ‏ءٍ- لَا يُطَلِّقُ إِلَّا مَا يَمْلِكُ وَ لَا يَتَصَدَّقُ إِلَّا بِمَا يَمْلِكُ وَ لَا يُعْتِقُ إِلَّا مَا يَمْلِكُ.

He^-asws said: ‘All that isn’t anything. He cannot divorce except what he possesses, nor can he donate except with what he owns, nor can he liberate except what he owns’.[123]

122 ين، كتاب حسين بن سعيد و النوادر عَنْ أَبَانٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: فِي الْيَمِينِ الَّتِي لَا يُكَفَّرُ هُوَ مِمَّا حَلَفْتَ لِلَّهِ وَ فِيهِ مَا يُكَفَّرُ قُلْتُ فَرَجُلٌ قَالَ عَلَيْهِ الْمَشْيُ إِلَى بَيْتِ اللَّهِ إِنْ كَلَّمَ ذَا قَرَابَةٍ لَهُ قَالَ هَذَا مِمَّا لَا يُكَفَّرُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Aban, from Ibn Abu Yafour,

From Abu Abdullah^-asws having said regarding the oath which has not expiation penalty, from what is sworn for Allah^-azwj and in it is what has to be expiated. I said, ‘A man says upon him is the walking to the House of Allah^-azwj if he talks to a relative of his. He^-asws said: ‘This is from what has not expiation penalty’.[124]

123 ين، كتاب حسين بن سعيد و النوادر عَنْ زَيْدٍ الْحَنَّاطِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ امْرَأَتِي خَرَجَتْ بِغَيْرِ إِذْنِي فَقُلْتُ لَهَا إِنْ خَرَجْتِ بِغَيْرِ إِذْنِي فَأَنْتِ طَالِقٌ فَخَرَجَتْ فَلَمَّا أَنْ ذَكَرَتْ دَخَلَتْ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Zayd Al Hannat who said,

‘I said to Abu Abdullah^-asws, ‘My wife went out without my permission. I said to her, ‘If you go out without my permission, you are divorced!’ She still went out. When I remembered, I entered’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ع خَرَجَتْ سَبْعِينَ ذِرَاعاً

Abu Abdullah^-asws said: ‘Did she go out to seventy cubits?’

قَالَ لَا

He said, ‘No’.

 قَالَ وَ مَا أَشَدَّ مِنْ هَذَا يَجِي‏ءُ مِثْلُ هَذَا مِنَ الْمُشْرِكِينَ فَيَقُولُ لِامْرَأَتِهِ الْقَوْلَ فَيَنْتَزِعُ فَتَتَزَوَّجُ زَوْجاً آخَرَ وَ هِيَ امْرَأَتُهُ.

He^-asws said: ‘And what is not severe than this? The likes of this come from the Polytheists. He would say the word to his wife, so she goes away and marries another husband while she is still his wife’.[125]

124 ين، كتاب حسين بن سعيد و النوادر عَنْ مَعْمَرِ بْنِ عُمَرَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَقُولُ عَلَيَّ نَذْرٌ وَ لَمْ يُسَمِّ شَيْئاً قَالَ لَيْسَ بِشَيْ‏ءٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Ma’mar Bin Umar who said,

‘I asked Abu Abdullah^-asws about the man saying, ‘Upon me is a vow’, and did not specify anything. He^-asws said: ‘It isn’t anything’.[126]

125 ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ وَ فَضَالَةُ بْنُ أَيُّوبَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَمَّا يُكَفَّرُ مِنَ الْأَيْمَانِ قَالَ مَا كَانَ عَلَيْكَ أَنْ تَفْعَلَهُ فَحَلَفْتَ أَنْ لَا تَفْعَلَهُ فَفَعَلْتَهُ فَلَيْسَ عَلَيْكَ شَيْ‏ءٌ إِذَا فَعَلْتَهُ وَ مَا لَمْ يَكُنْ عَلَيْكَ وَاجِبٌ أَنْ تَفْعَلَهُ فَحَلَفْتَ أَلَّا تَفْعَلَهُ ثُمَّ فَعَلْتَهُ فَعَلَيْكَ الْكَفَّارَةُ.

The book of Haseen Bin Saeed’, and ‘Al Nawadir’ – Muhammad Bin Abu Umeyr and Fazalah Bin Ayoub, from Jameel Bin Darraj, from Zurara Bin Ayn,

From one of the two (5^th or 6^th Imam^-asws), he (the narrator) said, ‘I asked him^-asws about what oaths have to be expiated from. He^-asws said: ‘Whatever was upon you to do, so you swear an oath that you will not do it, but you do it, there isn’t anything upon you when you do it; and whatever did not happen to be obligatory upon you to do, so you swear an oath that you will not do it, but you do, upon you is the expiation penalty’.[127]

126 ين، كتاب حسين بن سعيد و النوادر عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ قَالَ: نَذَرْتُ فِي ابْنٍ لِي إِنْ عَافَاهُ اللَّهُ أَنْ أَحُجَّ مَاشِياً فَمَشَيْتُ حَتَّى بَلَغْتُ الْعَقَبَةَ فَاشْتَكَيْتُ فَرَكِبْتُ ثُمَّ وَجَدْتُ رَاحَةً فَمَشَيْتُ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ ذَلِكَ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Anbasa Bin Mus’ab who said,

‘I vowed regarding a son of mine if Allah^-azwj Grants him well-being I will perform Hajj walking. I walked until I reached Al-Aqaba. Then I had a health issue so I rode. Then I found rest, so I walking. I asked Abu Abdullah^-asws about that.

فَقَالَ إِنِّي أُحِبُّ إِنْ كُنْتَ مُوسِراً أَنْ تَذْبَحَ بَقَرَةً

He^-asws said: ‘I^-asws would love it, if you are affluent, that you slaughter a cow’.

فَقُلْتُ مَعِي نَفَقَةٌ وَ لَوْ شِئْتُ لَفَعَلْتُ وَ عَلَيَّ دَيْنٌ

I said, ‘There is expenditure money with me, and if I so desire, I can do it, and there is a debt upon me’.

فَقَالَ أَنَا أُحِبُّ إِنْ كُنْتَ مُوسِراً أَنْ تَذْبَحَ بَقَرَةً

He^-asws said: ‘I^-asws would love it, if you are affluent, that you slaughter a cow’.

فَقُلْتُ أَ شَيْ‏ءٌ وَاجِبٌ أَفْعَلُهُ

I said, ‘Is it something obligatory for me to do?’

فَقَالَ لَا وَ لَكِنْ مَنْ جَعَلَ لِلَّهِ شَيْئاً فَبَلَغَ جُهْدَهُ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ.

He^-asws said: ‘No, but the one who makes something for Allah^-azwj, so he strives extensively, there isn’t anything upon him’.[128]

127 رَوَى عَبْدُ اللَّهِ بْنُ مُسْكَانَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ‏ مِثْلَ ذَلِكَ.

And it is reported by Abdullah Bin Muskan, from Anbasa Bin Mus’ab, similar to that.[129]

128 ين، كتاب حسين بن سعيد و النوادر عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْيَمِينِ الَّتِي يَجِبُ فِيهَا الْكَفَّارَةُ قَالَ الْكَفَّارَاتُ فِي الَّذِي يَحْلِفُ عَلَى الْمَتَاعِ أَلَّا يَبِيعَهُ وَ لَا يَشْتَرِيَهُ ثُمَّ يَبْدُو لَهُ فَيَشْتَرِيهِ فَيُكَفِّرُ يَمِينَهُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ –

From Abdul Rahman son of Abu Abdullah^-asws, he said, ‘I asked Abu Abdullah^-asws about the oath in which the expiation penalty is obligated. He^-asws said: ‘The expiations are in which he swears an oath upon the merchandise that he will not sell it, and will not buy it. Then there is a change of mind for him, so he buys it, there is expiation penalty of his oath’.[130]

129 ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ وَقَعَ عَلَى جَارِيَةٍ فَارْتَفَعَ حَيْضُهَا وَ خَافَ أَنْ يَكُونَ قَدْ حَمَلَتْ فَجَعَلَ لِلَّهِ عَلَيْهِ عِتْقَ رَقَبَةٍ وَ صَوْماً وَ صَدَقَةً إِنْ هِيَ حَاضَتْ وَ قَدْ كَانَتِ الْجَارِيَةُ طَمِثَتْ قَبْلَ أَنْ يَحْلِفَ بِيَوْمٍ أَوْ يَوْمَيْنِ وَ هُوَ لَا يَعْلَمُ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Muhammad Bin Muslim who said,

‘I asked him^-asws about a man who falls upon a slave girl (for marital relations), and her menstruations stop, and he fears that she might have become pregnant, so he makes for Allah^-azwj upon him, liberation of a slave, and fasting, and charity if she does menstruate, and the slave girl had menstruation a day or two days before he swore the oath, and he did not know. He^-asws said: ‘There is nothing upon him’.[131]

130 ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي رَجُلٍ قَالَ عَلَيْهِ بَدَنَةٌ وَ لَمْ يُسَمِّ أَيْنَ يَنْحَرُهَا قَالَ إِنَّمَا الْمَنْحَرُ بِمِنًى يُقَسِّمُهَا بَيْنَ الْمَسَاكِينِ وَ قَالَ فِي رَجُلٍ قَالَ عَلَيْهِ بَدَنَةٌ يَنْحَرُهَا بِالْكُوفَةِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Muhammad Bin Muslim,

From Abu Ja’far^-asws regarding a man upon whom is a camel and did not specify where would he sacrifice. He^-asws said: ‘But rather the sacrifice is at Mina. He should distribute it between the needy’.

 فَقَالَ إِذَا سَمَّى مَكَاناً فَلْيَنْحَرْ فِيهَا فَإِنَّهُ يُجْزِي عَنْهُ.

And he^-asws said regarding a man who says upon him is a camel, he will sacrifice at Al-Kufa. He^-asws said: ‘When he has specified a place, let him sacrifice it therein, for it would suffice from it’.[132]

131 ين، كتاب حسين بن سعيد و النوادر عَنْ جَمِيلِ بْنِ صَالِحٍ قَالَ: كَانَتْ عِنْدِي جَارِيَةٌ بِالْمَدِينَةِ فَارْتَفَعَ طَمْثُهَا فَجَعَلْتُ لِلَّهِ عَلَيَّ نَذْراً إِنْ هِيَ حَاضَتْ فَعَلِمْتُ بَعْدُ أَنَّهَا حَاضَتْ قَبْلَ أَنْ أَجْعَلَ النَّذْرَ عَلَيَّ فَكَتَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع وَ أَنَا بِالْمَدِينَةِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Jameel Bin Salih who said,

‘There was a slave girl in my possession at Al-Medina. Her menstruations stopped, so I made it for Allah^-azwj a vow upon me if she menstruates. I came to know afterwards she had menstruation before I made the vow upon me. I wrote to Abu Abdullah^-asws and I was at Al-Medina.

فَأَجَابَنِي إِنْ كَانَتْ حَاضَتْ قَبْلَ النَّذْرِ فَلَا عَلَيْكَ وَ إِنْ كَانَتْ بَعْدَ النَّذْرِ فَعَلَيْكَ.

He^-asws answered me: ‘If she had menstruated before the vow, it is not upon you, and if she menstruated after the vow, it is upon you’.[133]

132 ين، كتاب حسين بن سعيد و النوادر عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: قُلْتُ رَجُلٌ كَانَتْ عَلَيْهِ حَجَّةُ الْإِسْلَامِ فَأَرَادَ أَنْ يَحُجَّ فَقِيلَ لَهُ تَزَوَّجْ ثُمَّ حُجَّ فَقَالَ إِنْ أَتَزَوَّجْ قَبْلَ أَنْ أَحُجَّ فَغُلَامِي حُرٌّ فَتَزَوَّجَ قَبْلَ أَنْ يَحُجَّ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Is’haq Bin Ammar,

From Abu Ibrahim^-asws, he (the narrator) said, ‘I said, ‘A man had performance of Hajj of Al-Islam upon him (as a vow). He intended to perform Hajj. It was said to him, ‘Get married, then perform Hajj’. He^-asws said, ‘If I get married before I perform Hajj, my slave is free’. Then he got married before he performed Hajj’.

فَقَالَ أُعْتِقَ غُلَامُهُ

He^-asws said: ‘He should free his slave’.

فَقُلْتُ لَمْ يُرِدْ بِعِتْقِهِ وَجْهَ اللَّهِ

I said, ‘He had not intended the Face of Allah^-azwj with his liberation’.

فَقَالَ إِنَّهُ نَذَرَ فِي طَاعَةِ اللَّهِ وَ الْحَجُّ أَحَقُّ مِنَ التَّزْوِيجِ وَ أَوْجَبُ عَلَيْهِ مِنَ التَّزْوِيجِ

He^-asws said: ‘He had vowed in obedience of Allah^-azwj, and the Hajj is more rightful than the marriage and more obligatory upon him than the marriage’.

قُلْتُ فَإِنَّ الْحَجَّ تَطَوُّعٌ لَيْسَ بِحَجَّةِ الْإِسْلَامِ

I said, ‘But the Hajj is voluntary. It isn’t (the obligatory) Hajj of Al-Islam!’

قَالَ وَ إِنْ كَانَ تَطَوُّعاً فَهِيَ طَاعَةُ اللَّهِ قَدْ أُعْتِقَ غُلَامُهُ.

He^-asws said: ‘And even if it was voluntary, it is an act of obedience to Allah^-azwj. His slave is free’.[134]

133 ين، كتاب حسين بن سعيد و النوادر عَنْهُ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي جَعَلْتُ عَلَى نَفْسِي شُكْراً لِلَّهِ رَكْعَتَيْنِ أُصَلِّيهِمَا لِلَّهِ فِي السَّفَرِ وَ الْحَضَرِ أَ فَأُصَلِّيهِمَا فِي السَّفَرِ بِالنَّهَارِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’, from him who said,

‘I said to Abu Abdullah^-asws, ‘I have made it upon myself in appreciation to Allah^-azwj, two units of Salat I shall pray during the journey and the residence. Can I pray these during that journey at daytime?’

قَالَ نَعَمْ

He^-asws said: ‘Yes’.

ثُمَّ قَالَ لِي إِنِّي أَكْرَهُ الْإِيجَابَ أَنْ يُوجِبَ الرَّجُلُ عَلَى نَفْسِهِ

Then he^-asws said to me: ‘I^-asws dislike it if the man obligates an obligation upon himself’.

قُلْتُ إِنِّي لَمْ أَجْعَلْهَا لِلَّهِ عَلَيَّ إِنَّمَا جَعَلْتُ عَلَى نَفْسِي أُصَلِّيهِمَا شُكْراً لِلَّهِ وَ لَمْ أُوجِبْهُ لِلَّهِ عَلَى نَفْسِي أَ فَأَدَعُهُمَا إِذَا شِئْتُ

I said, ‘I did not make it for Allah^-azwj upon me! But rather, I made it upon myself that I will be praying these in appreciation to Allah^-azwj, and I did not obligate it for Allah^-azwj upon myself. Can I leave these if I so desire to?’

 قَالَ نَعَمْ.

He^-asws said: ‘Yes’.[135]

134 ين، كتاب حسين بن سعيد و النوادر عَنْ عَبْدِ الْمَلِكِ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ جَعَلَ لِلَّهِ عَلَيْهِ أَلَّا يَرْكَبَ مُحَرَّماً سَمَّاهُ فَرَكِبَهُ

The book of Haseen Bin Saeed, and Al Nawadir, from Abdul Malik Bin Amro,

From Abu Abdullah^-asws having said regarding someone who makes for Allah^-azwj upon him that he will not indulge in a prohibition, and he specifies it, then he commits it.

قَالَ وَ لَا أَعْلَمُهُ إِلَّا قَالَ فَلْيُعْتِقْ رَقَبَةً أَوْ لِيَصُمْ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ لِيُطْعِمْ سِتِّينَ مِسْكِيناً.

He (the narrator) said, ‘And I don’t know except he^-asws said: ‘Let him either liberate a slave or let him fast two months consecutive, or let him feed sixty needy ones’.[136]

135 ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْأَيْمَانِ وَ النُّذُورِ وَ الْيَمِينِ الَّذِي هِيَ لِلَّهِ طَاعَةٌ فَقَالَ مَا جَعَلَ لِلَّهِ فِي طَاعَةٍ فَلْيَقْضِهِ فَإِنْ جَعَلَ لِلَّهِ شَيْئاً مِنْ ذَلِكَ ثُمَّ لَمْ يَفْعَلْ فَلْيُكَفِّرْ يَمِينَهُ وَ أَمَّا مَا كَانَتْ يَمِيناً فِي مَعْصِيَةٍ فَلَيْسَ بِشَيْ‏ءٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about the oath and the vows, and the oath which is an act of obedience to Allah^-azwj. He^-asws said: ‘Whatever he makes for Allah^-azwj regarding an act of obedience, let him fulfil. If he makes something from that, then he does not do it, let him pay the expiation penalty of his oath’; and as for whatever was sworn regarding an act of disobedience, it isn’t anything’.[137]

136 ين، كتاب حسين بن سعيد و النوادر عَنْ سَعِيدِ بْنِ عَبْدِ اللَّهِ الْأَعْرَجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَحْلِفُ بِالْمَشْيِ إِلَى بَيْتِ اللَّهِ وَ يُحْرِمُ بِحِجَّةٍ وَ الْهَدْيِ فَقَالَ مَا جَعَلَ لِلَّهِ فَهُوَ وَاجِبٌ عَلَيْهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Saeed Bin Abdullah Al A’raj who said,

‘I asked Abu Abdullah^-asws about the man who swear an oath of walking to the House of Allah^-azwj, and consecration for a Hajj, and the sacrificial offering. He^-asws said: ‘Whatever he makes for Allah^-azwj, it is obligated upon him’.[138]

137 ين، كتاب حسين بن سعيد و النوادر عَبْدُ اللَّهِ بْنُ عَلِيٍّ الْحَلَبِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنْ قُلْتَ لِلَّهِ عَلَيَّ فَكَفَّارَةُ يَمِينٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Abdullah Bin Ali Al Halby,

From Abu Abdullah^-asws having said: ‘If you say, ‘For Allah^-azwj upon me’, there is an expiation penalty of the oath’.[139]

138 ين، كتاب حسين بن سعيد و النوادر عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّ شَيْ‏ءٍ الَّذِي فِيهِ الْكَفَّارَةُ عَنِ الْأَيْمَانِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Hamza Bin Humran, from Zurarah who said,

‘I said to Abu Abdullah^-asws, ‘Which is the thing in which there is the expiation penalty of the oath?’

قَالَ مَا حَلَفْتَ عَلَيْهِ مِمَّا فِيهِ الْمَعْصِيَةُ فَلَيْسَ عَلَيْكَ فِيهِ الْكَفَّارَةُ إِذَا رَجَعْتَ عَنْهُ وَ مَا كَانَ سِوَى ذَلِكَ مِمَّا لَيْسَ فِيهِ بِرٌّ وَ لَا مَعْصِيَةٌ فَلَيْسَ بِشَيْ‏ءٍ.

He^-asws said: ‘Whatever you swear upon in which is the act of disobedience, the expiation penalty isn’t upon you when you retract from it, and whatever was besides that from what there isn’t any righteousness in it nor disobedience, it isn’t anything’.[140] 

139 ين، كتاب حسين بن سعيد و النوادر عَنِ ابْنِ أَبِي يَعْفُورٍ أَنَّهُ قَالَ: الْيَمِينُ الَّتِي تُكَفَّرُ أَنْ يَقُولَ الرَّجُلُ- لَا وَ اللَّهِ وَ نَحْوَ ذَلِكَ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Ibn Abu Yafour, he said,

‘The oath which has to be expiated is the man saying, ‘No, by Allah^-azwj’, and approximate to that’.[141]

140 ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ: سَأَلْتُهُ عَمَّنْ قَالَ وَ اللَّهِ ثُمَّ لَمْ يَفِ قَالَ أَبُو عَبْدِ اللَّهِ ع إِطْعَامُ عَشَرَةِ مَسَاكِينَ مُدّاً مِنْ دَقِيقٍ أَوْ حِنْطَةٍ أَوْ تَحْرِيرُ رَقَبَةٍ أَوْ صِيَامُ ثَلَاثَةِ أَيَّامٍ مُتَوَالِيَةٍ إِذَا لَمْ يَجِدْ شَيْئاً مِنْ ذَا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,

‘I asked him^-asws about the one who says, ‘By Allah^-azwj’, then he does not fulfil. Abu Abdullah^-asws said: ‘He should feed ten needy ones, a Mudd of flour, or wheat, or free a neck, or fast three days consecutively when he cannot find anything from that’.[142]

141 ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى وَ إِسْحَاقُ بْنُ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: سَأَلْتُهُ عَنْ كَفَّارَةِ الْيَمِينِ قَوْلِهِ- فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ‏ مَا حَدُّ مَنْ لَمْ يَجِدْ قُلْتُ فَالرَّجُلُ يَسْأَلُ فِي كَفِّهِ وَ هُوَ يَجِدُ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Yahya and Is’haq Bin Ammar,

From Abu Ibrahim (Musa Al-Kazim^-asws), he (the narrator) said, ‘I asked him^-asws about expiation penalty of the oath, His^-azwj Words: But the one who cannot find, so it is the Fasting for three days [2:196], What the limit is of the one who cannot find. I said, ‘The man begs by his hands and he does find!’

قَالَ إِذَا لَمْ يَكُنْ عِنْدَهُ فَضْلٌ عَنْ قُوتِ عِيَالِهِ فَهُوَ لَا يَجِدُ.

He^-asws said: ‘When there does not happen to be in his possession any extra from the daily subsistence of his dependants, so he (is the one who) cannot find’.[143]

142 ين، كتاب حسين بن سعيد و النوادر النَّضْرُ بْنُ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِهِ- مِنْ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ‏ قَالَ ثَوْبٌ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr Bin Suweyd, from Aasim Bin Humeyd, from Abu Baseer,

From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about His^-azwj Words: from the average of what you feed your families, or their clothing [5:89]. He^-asws said: ‘A garment’.[144]

143 ين، كتاب حسين بن سعيد و النوادر الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع‏ فِي كَفَّارَةِ الْيَمِينِ قَالَ عَشَرَةُ أَمْدَادٍ نَقِيٍّ طَيِّبٍ لِكُلِّ مِسْكِينٍ مُدٌّ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr Bin Suweyd, from Aasim Bin Humeyd, from Abu Baseer, from Aban Bin Usman, from Zurarah,

From Abu Ja’far^-asws regarding expiation penalty of the oath. He^-asws said: ‘Ten Mudds, pure good, a Mudd for each needy one’.[145]

144 ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ كَفَّارَةِ الْيَمِينِ قَالَ عِتْقُ رَقَبَةٍ أَوْ كِسْوَةٌ وَ الْكِسْوَةُ ثَوْبَيْنِ أَوْ إِطْعَامُ عَشَرَةِ مَسَاكِينَ أَيَّ ذَلِكَ فَعَلَ أَجْزَأَ عَنْهُ فَإِنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ مُتَوَالِيَاتٍ طَعَامُ عَشَرَةِ مَسَاكِينَ مُدّاً مُدّاً.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim Bin Muhammad, from Ali,

From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about expiation penalty of the oath. He^-asws said: ‘Liberate a slave, or clothe, and the clothing is two garments, or feeding ten needy ones. Whichever of those he does, it will suffice for it. If he cannot find, he should fast three-days consecutively. Feeding ten needy ones is Mudd by Mudd (each)’.[146]

145 ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ أَبُو جَعْفَرٍ ع‏ قَالَ اللَّهُ لِنَبِيِّهِ‏ يا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ ما أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضاتَ أَزْواجِكَ‏ إِلَى آخِرِهِ فَجَعَلَهَا يَمِيناً فَكَفَّرَهَا رَسُولُ اللَّهِ ص

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Muhammad Bin Qays,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Said to His^-azwj Prophet^-saww: O you the Prophet! Do not deny (yourself) what Allah has Permitted for you, seeking pleasure of your wives [66:1] – up to end of the Verse. He^-azwj Made it to be an oath, so Rasool-Allah^-saww expiated it’.

قُلْتُ بِمَا كَفَّرَهَا

I said, ‘What did he^-saww expiate it with?’

قَالَ إِطْعَامُ عَشَرَةِ مَسَاكِينَ لِكُلِّ مِسْكِينٍ مُدٌّ

He^-asws said: ‘He^-saww fed ten needy ones, a Mudd for each needy one’.

قُلْتُ فَمَنْ وَجَدَ الْكِسْوَةَ

I said, ‘So (what about) the one who can find the clothing?’

قَالَ ثَوْبٌ يُوَارِي عَوْرَتَهُ.

He^-asws said: ‘A garment to cover his bareness’.[147]

146 ين، كتاب حسين بن سعيد و النوادر عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَطْعِمْ فِي كَفَّارَةِ الْيَمِينِ مُدّاً لِكُلِّ مِسْكِينٍ إِلَّا صَدَقَةَ الْفِطْرِ فَإِنَّهُ نِصْفُ صَاعٍ أَوْ صَاعٌ مِنْ تَمْرٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Mansour Bin Hazim who said,

‘Abu Abdullah^-asws said to me: ‘In expiation penalty of the oath, feed a Mudd to each needy one, except charity of (Eid) Al-Fitr, for it is half a Sa’a (two Mudds), or a Sa’a of dates’.[148]

147 ين، كتاب حسين بن سعيد و النوادر عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَ ع عَنْ إِطْعَامِ عَشَرَةِ مَسَاكِينَ أَوْ إِطْعَامِ سِتِّينَ مِسْكِيناً أَ يُجْمَعُ ذَلِكَ لِإِنْسَانٍ وَاحِدٍ يُعْطَاهُ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Is’haq Bin Ammar who said,

‘I asked Abu Ibrahim^-asws (Musa Al-Kazim^-asws) about feeding ten needy ones, or feeding sixty needy ones, ‘Can that be gathered in giving it to one person (feeding him for ten or sixty days)?’

قَالَ لَا وَ لَكِنْ يُعْطَى إِنْسَانٌ إِنْسَانٌ كَمَا قَالَ اللَّهُ

He^-asws said: ‘No! Give to person by person just as Allah^-azwj has Said’.

قُلْتُ فَيُعْطِيهِمُ الضُّعَفَاءَ مِنْ غَيْرِ أَهْلِ الْوَلَايَةِ

I said, ‘Can he give to the weak ones from other than the people of Wilayah?’

قَالَ نَعَمْ وَ أَهْلُ الْوِلَاءِ أَحَبُّ إِلَيَ.

He^-asws said: ‘Yes, but the people of Wilayah are more beloved to me^-asws’.[149]

148 ين، كتاب حسين بن سعيد و النوادر عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي كَفَّارَةِ الْيَمِينِ مُدٌّ وَ حَفْنَةٌ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Ubeydullah Bin Ali Al Halby,

‘From Abu Abdullah^-asws regarding expiation penalty of the oath: ‘A Mudd and a handful’.[150]

149 ين، كتاب حسين بن سعيد و النوادر عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ قَالَ: قَالَ مُحَمَّدُ بْنُ مُسْلِمٍ لِأَبِي جَعْفَرٍ فِي كَفَّارَةِ الْيَمِينِ قَالَ أَطْعَمَ رَسُولُ اللَّهِ ص عَشَرَةَ مَسَاكِينَ كل [لِكُلِ‏] مِسْكِينٍ مُدٌّ مِنْ طَعَامٍ فِي أَمْرِ مَارِيَةَ وَ هُوَ قَوْلُهُ‏ يا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ ما أَحَلَّ اللَّهُ لَكَ‏ إِلَى آخِرِهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Hammad Bin Isa, from Rabie who said,

‘Muhammad Bin Muslim said to Abu Ja’far^-asws regarding the expiation penalty of the oath. He^-asws said: ‘Ten needy ones, a Mudd of food to each needy one, from the food in the matter of Mariah^-ra, and it is His^-azwj Word: O you the Prophet! Do not deny (yourself) what Allah has Permitted for you [66:1] – up to end its end’.[151]

150 ين، كتاب حسين بن سعيد و النوادر عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ فِي كَفَّارَةِ الْيَمِينِ مَنْ كَانَ لَهُ مَا يُطْعِمُ فَلَيْسَ لَهُ أَنْ يَصُومَ وَ يُطْعِمُ عَشَرَةَ مَسَاكِينَ مُدّاً مُدّاً فَإِنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ –

From Ibrahim Bin Umar, he heard Abu Abdullah^-asws saying regarding expiation penalty of the oath: ‘One who had food for him when he can feed with, it isn’t for him that he fasts, and feeding ten needy ones if a Mudd, a Mudd (each). If he cannot find, then he fasts for three days’.[152]

151 ين، كتاب حسين بن سعيد و النوادر حَمَّادُ بْنُ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُغِيرَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ مِنْ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ‏ قَالَ هُوَ كَمَا يَكُونُ‏ إِنَّهُ يَكُونُ فِي الْبَيْتِ مَنْ يَأْكُلُ أَكْثَرَ مِنَ الْمُدِّ وَ مِنْهُمْ مَنْ يَأْكُلُ أَقَلَّ مِنْ ذَلِكَ فَإِنْ شِئْتَ جَعَلْتَ لَهُمْ أُدْماً وَ الْأُدْمُ أَدْوَنُهُ الْمِلْحُ وَ أَوْسَطُهَا الزَّيْتُ وَ الْخَلُّ وَ أَرْفَعُهُ اللَّحْمُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Hammad Bin Isa, from Abdullah Bin Mugheira, from Abdullah Bin Sinan,

From Abu Abdullah^-asws regarding His^-azwj Words: ‘from the average of what you feed your families [5:89]. He^-asws said: ‘It is what can be. There could be someone in the house eating more than the Mudd, and from them is one who eats less than that. If he so desires, he can make for them a condiment, and the condiment, the least of it is the salt, and its average is the oil and the vinegar, and the highest of it is the meat.[153]

152 ين، كتاب حسين بن سعيد و النوادر عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي كَفَّارَةِ الْيَمِينِ قَالَ مُدٌّ مِنْ حِنْطَةٍ وَ حَفْنَةٌ لِيَكُونَ الْحَفْنَةُ فِي طَحْنِهِ وَ حَنْطِهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir, from Hisham Bin Al Hakam,

From Abu Abdullah^-asws regarding the expiation penalty of the oath. He^-asws said: ‘A Mudd of wheat, and a handful. Let the handful be from its ground state, and wheat.[154]

153 ين، كتاب حسين بن سعيد و النوادر عَنْ مَعْمَرِ بْنِ عُمَرَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَمَّنْ وَجَبَتْ عَلَيْهِ الْكِسْوَةُ لِلْمَسَاكِينِ فِي كَفَّارَةِ الْيَمِينِ قَالَ ثَوْبٌ هُوَ مَا يُوَارِي عَوْرَتَهُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Ma’mar Bin Umar who said,

‘I asked Abu Ja’far^-asws about the one, the clothing of the needy ones is obligatory, regarding the expiation penalty of the oath. He^-asws said: ‘A garment. It is what covers his bareness’.[155]

154 ين، كتاب حسين بن سعيد و النوادر عَلَاءٌ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سُئِلَ عَنْ رَجُلٍ جَعَلَ عَلَى نَفْسِهِ الْمَشْيَ إِلَى الْكَعْبَةِ أَوْ صَدَقَةً أَوْ عِتْقاً أَوْ نَذْراً أَوْ هَدْياً إِنْ عَافَى اللَّهُ أَبَاهُ أَوْ أَخَاهُ أَوْ ذَا رَحِمٍ أَوْ قَطْعَ قَرَابَةٍ أَوْ أَمْرَ مَأْثَمٍ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ala’a, from Muhammad Bin Muslim,

From Abu Ja’far^-asws, he (the narrator) said, ‘He^-asws was asked about a man who made upon himself walking to the Kabah, or charity, or liberating (a slave), or a vow, or a sacrificial offering if Allah^-azwj Grants him well-being to his father, or his brother, or a relative, or cutting a kinship, or a sinful matter.

قَالَ كِتَابُ اللَّهِ قَبْلَ الْيَمِينِ لَا يَمِينَ فِي مَعْصِيَةٍ إِنَّمَا الْيَمِينُ الْوَاجِبَةُ الَّتِي يَنْبَغِي لِصَاحِبِهَا أَنْ يَفِيَ بِهَا مَا جَعَلَ لِلَّهِ عَلَيْهِ مِنَ الشُّكْرِ إِنْ هُوَ عَافَاهُ مِنْ مَرَضٍ أَوْ مِنْ أَمْرٍ يَخَافُهُ أَوْ رُدَّ غَائِبٌ أَوْ رُدَّ مِنْ سَفَرِهِ أَوْ رَزَقَهُ اللَّهُ وَ هَذَا الْوَاجِبُ عَلَى صَاحِبِهِ يَنْبَغِي لَهُ أَنْ يَفِيَ لَهُ بِهِ.

He^-asws said: ‘The Book of Allah^-azwj is before the oath! There is no oath in disobedience. But rather, the obligating oath which befits its owner to be loyal with it is what he makes for Allah^-azwj upon him, of the appreciation if He^-azwj Grants him well-being from a sickness, or from a matter he fears, or return an absentee, or returning from his journey, or Allah^-azwj to Provide him, and this is obligatory upon its owner. It is befitting for him that he is loyal with it’.[156]

155 وَ قَالَ أَبُو جَعْفَرٍ ع‏ مَا كَانَ عَلَيْهِ وَاجِباً فَحَلَفَ أَنْ لَا يَفْعَلَهُ فَفَعَلَهُ فَلَيْسَ عَلَيْهِ فِيهِ شَيْ‏ءٌ وَ مَا لَمْ يَكُنْ عَلَيْهِ وَاجِباً فَحَلَفَ أَنْ لَا يَفْعَلَهُ فَفَعَلَهُ فَالْكَفَّارَةُ.

And Abu Ja’far^-asws said: ‘Whatever was obligated upon him, so he swears an oath that he will not do it, then he does it, there isn’t anything upon him, and whatever does not happen to be obligated upon him, so he swears an oath that he will not do it, then he does it, the expiation penalty (is obligated)’.[157]

156 وَ سُئِلَ هَلْ يَصِحُّ إِذَا حَلَفَ الرَّجُلُ أَنْ يَضْرِبَ عَبْدَهُ عَدَداً أَنْ يَجْمَعَ خَشَباً فَيَضْرِبَهُ فَيَحْسُبَ بِعَدَدِهِ

And he^-asws was asked, ‘Is it correct if a man swears an oath to strike his slave a number of times, that he gathers sticks and strikes him, and counts at their number?’

 قَالَ نَعَمْ إِنَّ عَلِيّاً جَلَدَ الْوَلِيدَ بْنَ عُقْبَةَ فِي الْخَمْرِ بِسَوْطٍ لَهُ رَأْسَانِ فَحَسَبَ كُلَّ جَلْدَةٍ بِجَلْدَتَيْنِ.

He^-asws said: ‘Yes! Ali^-asws had whipped Al-Waleed Bin Uqbah regarding (drinking) the wine, with a whip that had two ends for it. He^-asws calculated each lash as two lashes’.[158]

157 قَالَ: وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُولُ عَلَيَّ مِائَةُ بَدَنَةٍ أَوْ أَلْفُ بَدَنَةٍ أَوْ مَا لَا يُطِيقُ فَقَالَ قَالَ رَسُولُ اللَّهِ ص ذَلِكَ مِنْ خُطُوَاتِ الشَّيْطَانِ.

And I asked him^-asws about the man saying, ‘Upon me are a hundred camels’, or ‘a thousand camels’, or what he cannot endure. He^-asws said: ‘Rasool-Allah^-saww said: ‘That is from the footsteps of Satan^-la’.[159]

158 وَ سُئِلَ عَنْ رَجُلٍ جَعَلَ عَلَى نَفْسِهِ عِتْقَ رَقَبَةٍ مِنْ وُلْدِ إِسْمَاعِيلَ قَالَ وَ مَنْ عَسَى أَنْ يَكُونَ وَلَدُ إِسْمَاعِيلَ إِلَّا هَؤُلَاءِ وَ أَشَارَ بِيَدِهِ إِلَى أَهْلِهِ وَ وُلْدِهِ‏

And he^-asws was asked about a man who makes upon himself liberation of a neck from the children of Ismail^-as. He^-asws said: ‘And who can be from the children of Ismail^-as except them?’ – and he^-asws indicated by his^-asws hand towards his^-asws family and his^-asws children.

قَالَ وَ لَا يَحْلِفُ الْيَهُودِيُّ وَ النَّصْرَانِيُّ إِلَّا بِاللَّهِ وَ لَا يَصْلُحُ لِأَحَدٍ أَنْ يَسْتَحْلِفَهُمْ بِآلِهَتِهِمْ.

He^-asws said: ‘And neither get the Jew or the Christian to swear except by Allah^-azwj, and it is not correct for anyone that he makes them swear by their gods’.[160]

159 وَ عَنْهُ قَالَ: كُلَّمَا خَالَفَ كِتَابَ اللَّهِ فِي شَيْ‏ءٍ مِنَ الْأَشْيَاءِ مِنْ يَمِينٍ أَوْ غَيْرِهِ رَدَّهُ إِلَى كِتَابِ اللَّهِ.

And from him^-asws having said: ‘All that is sworn by the Book of Allah^-azwj, regarding anything from the things, either from an oath or something else, it is returned to the Book of Allah^-azwj’.[161]

160 وَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ عَلَى نَفْسِهِ أَنْ يَصُومَ إِلَى أَنْ يَقُومَ قَائِمُكُمْ قَالَ شَيْ‏ءٌ عَلَيْهِ أَوْ جَعَلَهُ لِلَّهِ

And I asked him^-asws about a man who makes upon himself that he will fast up to the rising of your^-asws Qaim^-ajfj. He^-asws said: ‘Is it something upon him or he made it for Allah^-azwj?’

قُلْتُ بَلْ جَعَلَهُ لِلَّهِ

I said, ‘But, he made it for Allah^-azwj!’

قَالَ كَانَ عَارِفاً أَوْ غَيْرَ عَارِفٍ

He^-asws said: ‘Was he a knower or not a knower?’

قُلْتُ بَلْ عَارِفٌ

I said, ‘But, a knower’.

قَالَ إِنْ كَانَ عَارِفاً أَتَمَّ الصَّوْمَ وَ لَا يَصُومُ فِي السَّفَرِ وَ الْمَرَضِ وَ أَيَّامِ التَّشْرِيقِ.

He^-asws said: ‘If he was a knower, he should complete the fasts, but he cannot fast during the journey and the sickness, and the days of Al-Tashreeq (11^th, 12^th & 13^th of Zulhijjah)’.[162]

161 وَ عَنْهُ‏ فِي رَجُلٍ عَاهَدَ اللَّهَ عِنْدَ الْحَجَرِ أَنْ لَا يَقْرَبَ مُحَرَّماً أَبَداً فَلَمَّا رَجَعَ عَادَ إِلَى الْمُحَرَّمِ

And from him^-asws regarding a man who makes a pact with Allah^-azwj at the (Black) Stone that he will not go near a prohibition, ever. When he returned, he returned to the prohibition.

فَقَالَ أَبُو جَعْفَرٍ ع يُعْتِقُ أَوْ يَصُومُ أَوْ يُطْعِمُ سِتِّينَ مِسْكِيناً وَ مَا تَرَكَ مِنَ الْأَمْرِ أَعْظَمُ وَ يَسْتَغْفِرُ اللَّهَ وَ يَتُوبُ.

Abu Ja’far^-asws said: ‘He should either liberate (a slave), or fast, or feed sixty needy ones, and what matter he has neglected is more grievous, and he should seek Forgiveness of Allah^-azwj and repent’.[163]

162 أَبُو عَبْدِ اللَّهِ ع‏ كَفَّارَةُ الْيَمِينِ إِطْعَامُ عَشَرَةِ مَسَاكِينَ لِكُلِّ وَاحِدٍ فِيهِ طِحْنَةٌ وَ حِنْطَةٌ أَوْ ثَوْبٌ.

Abu Abdullah^-asws: ‘The expiation penalty of an oath is feeding ten needy ones, for each one a handful (of flour), and wheat, or a garment’.[164]

163 وَ فِي رِوَايَةِ الْحَلَبِيِ‏ مُدٌّ وَ حَفْنَةٌ أَوْ ثوبين [ثَوْبَانِ‏] وَ إِنْ أَعْتَقَ مُسْتَضْعَفاً وَ قَدْ وَجَبَ عَلَيْهِ الْعِتْقُ لَمْ يَكُنْ بِهِ بَأْسٌ.

And in another report by Al Halby – ‘A Mudd, and a handful (of flour), or two garments, and if he were to liberate a weak one, and the liberation has been obligated upon him, there would be no problem in it’.[165]

164 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا يَمِينَ لِامْرَأَةٍ مَعَ زَوْجِهَا وَ لَا يَمِينَ لِوَلَدٍ مَعَ وَالِدِهِ وَ لَا يَمِينَ لِلْمَمْلُوكِ مَعَ سَيِّدِهِ وَ لَا يَمِينَ فِي قَطِيعَةِ رَحِمٍ وَ لَا يَمِينَ فِي مَا لَا يَمْلِكُ وَ لَا يَمِينَ فِي مَعْصِيَةٍ 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 oath for a wife with her husband, nor an oath for a child with its parent, nor an oath for the slave with his master, nor an oath in cutting a kinship, nor an oath in what he does not own, nor an oath in disobedience’ – the Hadeeth.[166]

165 بَيَانُ التَّنْزِيلِ، لِابْنِ شَهْرَآشُوبَ وَ رَوْضُ الْجِنَانِ، لِأَبِي الْفُتُوحِ رَحْمَةُ اللَّهِ عَلَيْهِمَا رُوِيَ أَنَّ رَجُلًا سَأَلَ أَبَا بَكْرٍ عَنِ الْحِينِ وَ كَانَ نَذَرَ أَلَّا يُكَلِّمَ زَوْجَتَهُ حِيناً فَقَالَ إِلَى يَوْمِ الْقِيَامَةِ لِقَوْلِهِ تَعَالَى‏ وَ مَتاعٌ إِلى‏ حِينٍ‏

(The book) ‘Bayan Al Tanzeel’ of Ibn Shehr Ashub, and ‘Rowzat Al Jinan’ of Abu Al Futouh, may Allah^-azwj Mercy them both –

‘It is reported that a man asked Abu Bakr about ‘a while’ (Al-Heen), and he had vowed that he will not speak to his wife for a while (Heen). He said, ‘Up to the Day of Qiyamah, due to Words of the Exalted: and a provision for a while [2:36].

 فَسَأَلَ عُمَرَ فَقَالَ أَرْبَعِينَ سَنَةً لِقَوْلِهِ تَعَالَى- هَلْ أَتى‏ عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ

He asked Umar. He said, ‘Forty years, due to Words of the Exalted: Didn’t there come upon the human being, a while (phase) from the time [76:1]’.

فَسَأَلَ عُثْمَانَ فَقَالَ سَنَةً لِقَوْلِهِ تَعَالَى- تُؤْتِي أُكُلَها كُلَّ حِينٍ‏

He asked Usman. He said, ‘A year, due to Words of the Exalted: Yielding its fruit in every season (while) [14:25].

 فَسَأَلَ عَلِيّاً ع فَقَالَ إِنْ نَذَرْتَ غُدْوَةً فَتَكَلَّمْ عَشِيَّةً وَ إِنْ نَذَرْتَ‏ عَشِيَّةً فَتَكَلَّمْ بُكْرَةً لِقَوْلِهِ تَعَالَى‏ فَسُبْحانَ اللَّهِ حِينَ تُمْسُونَ وَ حِينَ تُصْبِحُونَ‏

He asked Ali^-asws. He^-asws said: ‘If you have vowed in the morning, speak in the evening, and if you have vowed in the evening, speak in the morning, due to Words of the Exalted: Therefore, Glorify Allah when you come up to the evening and when you come up to the morning [30:17]’.

فَفَرِحَ الرَّجُلُ وَ قَالَ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالاتِهِ.

The man rejoiced and said, ‘Allah^-azwj is more Knowing where to Place His^-azwj Message!’’[167]

166 كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ بَشِيرِ بْنِ خَيْثَمَةَ عَنْ عَبْدِ الْقُدُّوسِ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ‏ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع سَمِعَ رَجُلًا يَقُولُ كَلَّا وَ الَّذِي احْتَجَبَ بِالسَّبْعِ

(The book) ‘Kitab Al Gharaat’ of Ibrahim Muhammad Al Saqafy, from Bashir Bin Khaysama, from Abdul Qudous, from Abu Is’haq, from Al Haris,

‘Amir Al-Momineen^-asws heard a man saying, ‘Never, by the One Who is veiled by the seven!’

فَضَرَبَهُ عَلِيٌّ ع عَلَى ظَهْرِهِ ثُمَّ قَالَ يَا لَحَّامُ وَ مَنِ الَّذِي احْتَجَبَ بِالسَّبْعِ

Ali^-asws struck him upon his back, then said, ‘O butcher, and who is the one who is veiled by the seven?’

قَالَ رَبُّ الْعَالَمِينَ يَا أَمِيرَ الْمُؤْمِنِينَ

He said, ‘Lord^-azwj of the worlds, O Amir Al-Momineen^-asws!’

فَقَالَ لَهُ أَخْطَأْتَ ثَكِلَتْكَ أُمُّكَ إِنَّ اللَّهَ لَيْسَ بَيْنَهُ وَ بَيْنَ خَلْقِهِ حِجَابٌ لِأَنَّهُ مَعَهُمْ أَيْنَمَا كَانُوا

He^-asws said to him: ‘You are mistaken, may your mother be bereft of you! Allah^-azwj, there isn’t any veil between Him^-azwj and His^-azwj creation because He^-azwj is with them wherever they may be’.

فَقَالَ الرَّجُلُ مَا كَفَّارَةُ مَا قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ

The man said, ‘What is the expiation penalty of what I said, O Amir AlMomineen^-asws?’

قَالَ أَنْ تَعْلَمَ أَنَّ اللَّهَ مَعَكَ حَيْثُ كُنْتَ

He^-asws said: ‘Allah^-azwj is with you wherever you may be!’

 قَالَ أُطْعِمُ الْمَسَاكِينَ

He said, ‘Do I have to feed the needy ones?’

قَالَ لَا إِنَّمَا حَلَفْتَ بِغَيْرِ رَبِّكَ.

He^-asws said: ‘No! But rather, you have sworn by other than your Lord^-azwj’.[168]

167 الْهِدَايَةُ، النُّذُورُ وَ الْأَيْمَانُ وَ الْكَفَّارَاتُ الْيَمِينُ عَلَى وَجْهَيْنِ يَمِينٌ فِيهَا كَفَّارَةٌ وَ يَمِينٌ لَا كَفَّارَةَ فِيهَا

(The book) ‘Al-Hidaya’ –

The vows and the oaths and the expiations of the oath are based upon two aspects, an oath there is an expiation penalty in it, and an oath there being no expiation penalty in it.

فَالَّتِي فِيهَا الْكَفَّارَةُ فَهُوَ أَنْ يَحْلِفَ الرَّجُلُ عَلَى شَيْ‏ءٍ لَا يَلْزَمُهُ أَنْ يَفْعَلَ فَيَحْلِفُ أَنْ يَفْعَلَ ذَلِكَ الشَّيْ‏ءَ وَ لَمْ يَفْعَلْهُ أَوْ يَحْلِفَ أَوْ حَلَفَ عَلَى مَا يَلْزَمُهُ أَنْ يَفْعَلَهُ فَعَلَيْهِ الْكَفَّارَةُ إِذَا لَمْ يَفْعَلْهُ

The (oath) in which is the expiation penalty, it is the man swearing upon something which does not necessitate him to do. So, he swears that he will do that thing but does not do it, or he swears or swears upon what does necessitate him to do, so upon him is the expiation when he does not do it.

وَ الْيَمِينُ الَّتِي لَا كَفَّارَةَ عَلَيْهِ فِيهَا وَ هِيَ عَلَى ثَلَاثَةِ أَوْجُهٍ فَمِنْهَا مَا يُؤْجَرُ عَلَيْهِ الرَّجُلُ إِذَا حَلَفَ كَاذِباً وَ مِنْهَا لَا كَفَّارَةَ عَلَيْهِ وَ لَا أَجْرَ وَ مِنْهَا مَا لَا كَفَّارَةَ عَلَيْهِ فِيهَا وَ الْعُقُوبَةُ فِيهَا دُخُولُ النَّارِ

And the oath in which there is no expiation upon him, and it is upon three aspects. From these is what the man is rewarded upon, when he swears falsely; and from these is neither expiation upon him nor reward; and from these is what there is no expiation upon him regarding it, and the punishment in it is entering the Hellfire.

فَأَمَّا الَّتِي يُؤْجَرُ عَلَيْهَا الرَّجُلُ إِذَا حَلَفَ كَاذِباً وَ لَمْ تَلْزَمْهُ فِيهَا الْكَفَّارَةُ فَهُوَ أَنْ يَحْلِفَ الرَّجُلُ فِي خَلَاصِ امْرِئٍ مُسْلِمٍ أَوْ يُخَلِّصَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ مِنْ مُتَعَدٍّ عَلَيْهِ مِنْ لِصٍّ أَوْ غَيْرِهِ

As for which the man is rewarded upon when he swears falsely and the expiation does not necessitate him in it, it is the man swearing in rescuing a Muslim person, or rescuing the wealth of a Muslim person by it from someone transgressing upon him, either a thief or someone else.

وَ أَمَّا الَّتِي لَا كَفَّارَةَ عَلَيْهِ وَ لَا أَجْرَ فَهُوَ أَنْ يَحْلِفَ الرَّجُلُ عَلَى شَيْ‏ءٍ ثُمَّ يَجِدُ مَا هُوَ خَيْرٌ مِنَ الْيَمِينِ فَيَتْرُكُ الْيَمِينَ وَ يَرْجِعُ إِلَى الَّذِي هُوَ خَيْرٌ.

And as for which there is no expiation upon him nor any reward, it is that the man swears upon something, then he finds it is better than the oath so he neglects the oath and returns to that which is better’.[169]

168 وَ قَالَ الْكَاظِمُ ع‏ لَا كَفَّارَةَ عَلَيْهِ وَ ذَلِكَ مِنْ خُطُوَاتِ الشَّيْطَانِ وَ أَمَّا الَّتِي عُقُوبَتُهَا دُخُولُ النَّارِ فَهُوَ أَنْ يَحْلِفَ الرَّجُلُ عَلَى مَالِ امْرِئٍ مُسْلِمٍ أَوْ عَلَى حَقِّهِ ظُلْماً فَهَذِهِ يَمِينٌ غَمُوسٌ تُوجِبُ النَّارَ وَ لَا كَفَّارَةَ عَلَيْهِ فِي الدُّنْيَا-

And Al-Kazim^-asws said: ‘There is no expiation upon him, and that is from the footsteps of Satan^-la. And as for (the oath) which its punishment is entering the Hellfire, it is the man swearing upon wealth of a Muslim person, or upon his rights unjustly. So, this is an oath of perjury obligating the Hellfire, and there is no expiation upon him in the world.

وَ اعْلَمْ أَنْ‏ لَا يَمِينَ فِي قَطِيعَةِ رَحِمٍ وَ لَا نَذْرَ فِي مَعْصِيَةٍ وَ لَا يَمِينَ لِوَلَدٍ مَعَ وَالِدِهِ وَ لَا لِلْمَرْأَةِ مَعَ زَوْجِهَا وَ لَا لِلْمَمْلُوكِ مَعَ مَوْلَاهُ

And know that there is neither an oath in cutting a kinship nor a vow in an act of disobedience, nor any child with its parent, nor for the woman with her husband, nor for the slave with his master.

وَ لَوْ أَنَّ رَجُلًا نَذَرَ أَنْ يَشْرَبَ خَمْراً أَوْ يَفْسُقَ أَوْ يَقْطَعَ رَحِماً أَوْ يَتْرُكَ فَرْضاً أَوْ سُنَّةً لَكَانَ يَجِبُ عَلَيْهِ أَنْ لَا يَشْرَبَ الْخَمْرَ وَ لَا يَفْسُقَ وَ لَا يَتْرُكَ الْفَرْضَ وَ السُّنَّةَ

And if a man were to vow that he will drink wine, or cut off a kinship, or neglect an obligation or a Sunnah, it would obligate upon him that he neither drinks the wine, nor makes mischief, nor neglects the obligation and the Sunnah.

وَ لَا كَفَّارَةَ إِذَا حَنِثَ فِي يَمِينِهِ وَ إِذَا حَلَفَ الرَّجُلُ عَلَى مَا فِيهِ الْكَفَّارَةُ لَزِمَتْهُ الْكَفَّارَةُ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ- فَكَفَّارَتُهُ إِطْعامُ عَشَرَةِ مَساكِينَ‏ وَ هُوَ مُدٌّ لِكُلِّ رَجُلٍ أَوْ كِسْوَتُهُمْ لِكُلِّ رَجُلٍ ثَوْبٌ أَوْ تَحْرِيرُ رَقَبَةٍ وَ هُوَ بِالْخِيَارِ أَيَّ الثَّلَاثِ فَعَلَ جَازَ لَهُ فَإِنْ لَمْ يَقْدِرْ عَلَى وَاحِدَةٍ مِنْهَا صَامَ ثَلَاثَةَ أَيَّامٍ مُتَوَالِيَاتٍ

And there is no expiation when there is a sin in his oath, and when the man swears upon what the expiation necessitates him in it, the expiation is necessitated just as Allah^-azwj Mighty and Majestic Said: so its expiation is feeding ten poor ones [5:89], and it is a Mudd for each man, or their clothing being a garment for each man, or freeing a neck, and he is with the choice whichever of the three he does, it is allowed for him. If he is not able upon one of these, then Fasting for three days consecutively.

وَ النَّذْرُ عَلَى وَجْهَيْنِ فَأَحَدُهُمَا أَنْ يَقُولَ الرَّجُلُ إِنْ عُوفِيتُ مِنْ مَرَضٍ أَوْ تَخَلَّصْتُ مِنْ دَيْنٍ أَوْ عَدُوٍّ أَوْ كَانَ كَذَا وَ كَذَا صُمْتُ أَوْ صَلَّيْتُ أَوْ تَصَدَّقْتُ أَوْ حَجَجْتُ وَ فَعَلْتُ شَيْئاً مِنَ الْخَيْرِ فَهُوَ بِالْخِيَارِ إِنْ شَاءَ فَعَلَ مُتَتَابِعاً وَ إِنْ شَاءَ مُتَفَرِّقاً وَ إِنْ شَاءَ لَمْ يَفْعَلْ

And the vow is based upon two aspects. One of these is that the man says, ‘If I recover from a sickness’, or ‘rescued from a debt or an enemy’, or ‘if such and such happens I will fast, or pray Salat, or donate charity, or perform Hajj, or I will do something from good’, so he is with the choice. If he desires, he does consecutively or if he desires, he can separate, and if he desires, he does not do it.

فَإِنْ قَالَ إِنْ كَانَ كَذَا وَ كَذَا مِمَّا قَدَّمْنَا ذِكْرَهُ فَلِلَّهِ عَلَيَّ كَذَا فَهُوَ نَذْرٌ وَاجِبٌ وَ لَا يَسَعُهُ تَرْكُهُ وَ عَلَيْهِ الْوَفَاءُ بِهِ فَإِنْ خَالَفَ لَزِمَتْهُ الْكَفَّارَةُ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ

If he says, ‘If such and such happens’ from what we have mentioned before – ‘ For Allah^-azwj upon me would be such and such’, so it is an obligatory vow. There is no leeway for him to neglect it, and upon him is to be loyal with it. If he opposes, the expiation penalty would necessitate him of fasting two months consecutively.

 وَ قَدْ رُوِيَ كَفَّارَةُ يَمِينٍ فَإِنْ نَذَرَ الرَّجُلُ أَنْ يَصُومَ يَوْماً أَوْ شَهْراً لَا بِعَيْنِهِ فَهُوَ بِالْخِيَارِ أَيَّ يَوْمٍ صَامَ وَ أَيَّ شَهْرٍ صَامَ مَا لَمْ يَكُنْ ذَا الْحِجَّةِ أَوْ شَوَّالًا فَإِنَّ فِيهِمَا الْعِيدَيْنِ وَ لَا يَجُوزُ صَوْمُهُمَا

And it has been reported regarding expiation of an oath – ‘If the man vows that he will fast for a day, or a month, not being exact, he is with the choice whichever month he fasts, and which month he fasts for as long as it does not happen to be Zul Hijjah, or Shawwal, for therein are two Eids, and it is not allowed to fast these. 

فَإِنْ صَامَ يَوْماً أَوْ شَهْراً لَمْ يُسَمِّهِ فِي النَّذْرِ فَأَفْطَرَ فَلَا كَفَّارَةَ عَلَيْهِ إِنَّمَا عَلَيْهِ أَنْ يَصُومَ يَوْماً مَكَانَهُ أَوْ شَهْراً مَعْرُوفاً عَلَى حَسَبِ مَا نَذَرَ فَإِنْ نَذَرَ أَنْ يَصُومَ يَوْماً مَعْرُوفاً أَوْ شَهْراً مَعْرُوفاً فَعَلَيْهِ أَنْ يَصُومَ ذَلِكَ الْيَوْمَ أَوْ ذَلِكَ الشَّهْرَ فَإِنْ لَمْ يَصُمْهُ أَوْ صَامَ فَأَفْطَرَ فَعَلَيْهِ الْكَفَّارَةُ

If he fasts for a day or a month, not specifying it, so he breaks, there is no expiation upon him. But rather, upon him is to fast a day in its place, or a known month in accordance to what he had vowed. If he vowed then he would fast a known day, or a known month, upon him is to fast that day or that day. If he does not fast it, or fasts but breaks, upon him is the expiation.

وَ لَوْ أَنَّ رَجُلًا نَذَرَ نَذْراً وَ لَمْ يُسَمِّ شَيْئاً فَهُوَ بِالْخِيَارِ إِنْ شَاءَ تَصَدَّقَ بِشَيْ‏ءٍ وَ إِنْ شَاءَ صَلَّى رَكْعَتَيْنِ أَوْ صَامَ يَوْماً إِلَّا أَنْ يَكُونَ نَوَى شَيْئاً فِي نَذْرِهِ فَيَلْزَمُهُ فِعْلُ ذَلِكَ الشَّيْ‏ءِ مِنْ صَدَقَةٍ أَوْ صَوْمٍ أَوْ حَجٍّ أَوْ غَيْرِ ذَلِكَ

And if a man vows a vow and does not specify anything, he is with the choice. If he desires, he can donate with something, and if he desires, he prays two units Salat, or fasts a day, except if he happens to have intended something in his vow, it necessitates him to do that thing, either charity, or fasting, or Hajj or other than that.

فَإِنْ نَذَرَ أَنْ يَتَصَدَّقَ بِمَالٍ كَثِيرٍ وَ لَمْ يُسَمِّ مَبْلَغَهُ فَإِنَّ الْكَثِيرَ ثَمَانُونَ فَمَا زَادَ لِقَوْلِ اللَّهِ تَعَالَى‏ لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ وَ كَانَتْ ثَمَانِينَ مَوْطِناً.

If he vows that he would donate a lot of wealth and does not specify its extent, the ‘lot’ is eighty and what is more, due to Words of Allah^-azwj the Exalted: Allah has Helped you in many places [9:25]’.[170]

كتاب الأحكام‏

THE BOOK OF RULINGS

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ الْحَمْدُ لِلَّهِ وَ سَلامٌ عَلى‏ عِبادِهِ الَّذِينَ اصْطَفى‏ محمد و آله خيرة الورى أما بعد فهذا هو المجلد الرابع و العشرون من كتاب بحار الأنوار في الأحكام الشرعية مما ألفه الخاطئ الخاسر ابن محمد تقي محمد باقر عفا الله عن جرائمهما.

In the Name of Allah^-azwj the Beneficent, the Merciful, and greetings be upon His^-azwj servants, those whom He^-azwj Chose, Muhammad^-saww and his^-saww Progeny^-asws, the best of creation. As for after, this is the twenty-fourth volume of the book ‘Bihar Al Anwaar’, regarding rulings of the law from what is compiled by the sinner, the loser Muhammad Baqir, son of Muhammad Taqi, may Allah^-azwj Pardon both their offences.

باب 1 اللقطة و الضالة

CHAPTER 1 – THE FOUND AND LOST PROPERTY

1- ب، قرب الإسناد عَنْهُمَا عَنْ حَنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ اللُّقَطَةِ قَالَ تُعَرِّفُهَا سَنَةً فَإِذَا انْقَضَتْ فَأَنْتَ أَمْلَكُ بِهَا.

(The book) ‘Qurb Al Isnaad’ – From them both, from Hanan who said,

‘I asked Abu Abdullah^-asws about the found property. He^-asws said: ‘Introduce (advertise) it for a year. When it expires, you are the owner of it’.[171]

2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ اللُّقَطَةِ إِذَا كَانَتْ جَارِيَةً هَلْ يَحِلُّ فَرْجُهَا لِمَنِ الْتَقَطَهَا

(The book) ‘Qurb Al Isnaad’ –

Ali, from his brother (Musa Al-Kazim^-asws), he said, ‘I asked him^-asws about the found property, ‘When it was a (lost) slave girl, are her private parts permissible for the one who finds her?’

قَالَ لَا إِنَّمَا يَحِلُّ لَهُ بَيْعُهَا بِمَا أَنْفَقَ عَلَيْهَا.

He^-asws said: ‘No! But rather, it is permissible for him to sell her for what he had spent upon her’.[172]

3- قَالَ: وَ سَأَلْتُهُ عَنِ اللُّقَطَةِ يُصِيبُهَا الرَّجُلُ قَالَ يُعَرِّفُهَا سَنَةً ثُمَّ هِيَ كَسَائِرِ مَالِهِ

He said, ‘And I asked him^-asws about the found property attained by the man. He^-asws said: ‘He should introduce (advertise) it for a year, then it is like rest of his wealth’.

 وَ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ لِأَهْلِهِ- لَا تَمَسُّوهَا.

And he^-asws said: ‘Ali^-asws Bin Al-Husayn^-asws had said to his^-asws family: ‘Do not touch it!’[173]

4- قَالَ: وَ سَأَلْتُهُ عَنِ اللُّقَطَةِ يَجِدُهَا الْفَقِيرُ هَلْ هُوَ فِيهَا بِمَنْزِلَةِ الْغَنِيِّ

He said, ‘And I asked him^-asws about the found property the poor man finds it, ‘Is he in it at the status of the rich one? (to advertise for a year)’

قَالَ نَعَمْ.

He^-asws said: ‘Yes’.[174]

5- قَالَ: وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصِيبُ اللُّقَطَةَ دَرَاهِمَ أَوْ ثَوْباً أَوْ دَابَّةً كَيْفَ يَصْنَعُ بِهَا

He said, ‘And I asked him^-asws about the man who finds the lost Dirhams, or a garment, or an animal, ‘How should he deal with it?’

قَالَ يُعَرِّفُهَا سَنَةً فَإِنْ لَمْ يَعْرِفْ صَاحِبَهَا حَفِظَهَا فِي عُرْضِ مَالِهِ حَتَّى يَجِي‏ءَ طَالِبُهَا فَيُعْطِيَهَا إِيَّاهُ وَ إِنْ مَاتَ أَوْصَى بِهَا فَإِنْ أَصَابَهَا شَيْ‏ءٌ فَهُوَ ضَامِنٌ.

He^-asws said: ‘He should introduce (advertise it) for a year. If its owner is not recognised, he should preserve it in the whole of his wealth until its seeker comes, so he should give it to him, and if he were to die, he should bequeath it with it. If something (adverse) happens to it, he is responsible’.[175]

6- قَالَ: وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصِيبُ الْفِضَّةَ فَيُعَرِّفُهَا سَنَةً ثُمَّ يَتَصَدَّقُ بِهَا فَيَأْتِي صَاحِبُهَا مَا حَالُ الَّذِي تَصَدَّقَ بِهِ وَ لِمَنِ الْأَجْرُ هَلْ عَلَيْهِ أَنْ يَرُدَّ عَلَى صَاحِبِهَا أَوْ قِيمَتَهَا

He said, ‘And I asked him^-asws about the man who found the silver. He advertises it for a year, then donates it, then its owner comes, ‘What is the state of the one who donated it, and who receives the reward. Is it upon him to return it to its owner, or its value?’

قَالَ هُوَ ضَامِنٌ لَهَا وَ الْأَجْرُ لَهُ إِلَّا أَنْ يَرْضَى صَاحِبُهَا فَيَدَعَهَا وَ الْأَجْرُ لَهُ.

He^-asws said: ‘He is responsible for it, and reward is for him except if he presents it to its owner, and he leaves it, and the reward is for him’.[176]

7- وَ قَالَ: أَخْبَرَتْنِي جَارِيَةٌ لِأَبِي الْحَسَنِ مُوسَى ع وَ كَانَتْ تُوَضِّيهِ وَ كَانَتْ خَادِماً صَادِقاً قَالَتْ وَضَّأْتُهُ بِقُدَيْدٍ وَ هُوَ عَلَى مِنْبَرٍ وَ أَنَا أَصُبُّ عَلَيْهِ الْمَاءَ فَجَرَى الْمَاءُ عَلَى الْمِيزَابِ فَإِذَا قُرْطَانِ مِنْ ذَهَبٍ فِيهِمَا دُرٌّ مَا رَأَيْتُ أَحْسَنَ مِنْهُ

And he said, ‘A slave girl of Abu Al-Hassan Musa^-asws informed me, and she used to pour water of his^-asws Wud’u, and she was a sincere servant. She said, ‘I poured water for his^-asws Wud’u at Qudeyd while he^-asws was upon a pulpit, and I was pouring the water upon him^-asws. The water flowed upon the spout and there were two ear-rings of gold having gems in these, I had not seen any more excellent than it.

فَرَفَعَ رَأْسَهُ إِلَيَّ فَقَالَ هَلْ رَأَيْتِ

He^-asws raised his^-asws heard towards me. He^-asws said: ‘Did you see?’

فَقُلْتُ نَعَمْ

I said, ‘Yes’.

فَقَالَ خَمِّرِيهِ بِالتُّرَابِ وَ لَا تُخْبِرِينَ بِهِ أَحَداً

He^-asws said: ‘Cover it with the soil and do not inform anyone with it!’

قَالَتْ فَفَعَلْتُ وَ مَا أَخْبَرْتُ بِهِ أَحَداً حَتَّى مَاتَ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَى آبَائِهِ وَ السَّلَامُ عَلَيْهِمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ.

She said, ‘I did so and did not inform anyone with it until he^-asws, may the Salawaat of Allah^-azwj be upon him^-asws and upon his^-asws forefathers^-asws, and the greeting be upon them^-asws, and Mercy of Allah^-azwj and His^-azwj Blessings, passed away’.[177]

8- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَ شَاةً فِي الصَّحْرَاءِ هَلْ تَحِلُّ لَهُ

He said, ‘And I asked him^-asws about a man who found a sheep in the desert, ‘Is it lawful for him?’

قَالَ قَالَ رَسُولُ اللَّهِ ص هِيَ لَكَ أَوْ لِأَخِيكَ أَوْ لِلذِّئْبِ فَخُذْهَا عَرِّفْهَا حَيْثُ أَصَبْتَهَا فَإِنْ عَرَفْتَ فَرُدَّهَا إِلَى صَاحِبِهَا وَ إِنْ لَمْ تَعْرِفْ فَكُلْهَا وَ أَنْتَ ضَامِنٌ لَهَا إِنْ جَاءَ صَاحِبُهَا يَطْلُبُ ثَمَنَهَا أَنْ تَرُدَّهَا عَلَيْهِ.

He^-asws said: ‘Rasool-Allah^-saww said: ‘It is either for you, or for your brother (who may find it), or for the wolf (to devour it). So take it and advertise it where you found it. If he is known, return it to its owner, and if it is not known, eat it, and you will be responsible for it if its owner comes seeking its price, you will have to return it to him!’[178]

9- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ آبَائِهِ‏ أَنَّ عَلِيّاً ع سُئِلَ عَنْ سُفْرَةٍ وُجِدَتْ فِي الطَّرِيقِ مَطْرُوحَةً كَثِيرٌ لَحْمُهَا وَ خُبْزُهَا وَ جُبُنُّهَا وَ بَيْضُهَا وَ فِيهَا سِكِّينٌ فَقَالَ يُقَوَّمُ مَا فِيهَا ثُمَّ يُؤْكَلُ لِأَنَّهُ يَفْسُدُ وَ لَيْسَ لَهُ‏ بَقَاءٌ فَإِنْ جَاءَ طَالِبٌ لَهَا غَرِمُوا لَهُ الثَّمَنَ

(The book) ‘Al Mahasin’ – Al Nowfaly, from Al Sakuni,

From Abu Abdullah^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws: ‘Ali^-asws was asked about a meal thrown in the street. Its meat and its bread and its cheese and its eggs were a lot, and in it was a knife. He^-asws said: ‘It should be evaluated whatever is in it, then eaten, because it would spoil, and there isn’t any lasting for it. If its seeker comes for it, pay the price to him’.

قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ- لَا نَدْرِي سُفْرَةُ مُسْلِمٍ أَوْ سُفْرَةُ مَجُوسِيٍّ

It was said, ‘O Amir Al-Momineen^-asws! We don’t know whether it was a meal of a Muslim or a Magian!’

فَقَالَ هُمْ فِي سَعَةٍ حَتَّى يَعْلَمُوا.

He^-asws said: ‘They would be in leeway until they know’.[179]

10- ضا، فقه الرضا عليه السلام‏ اعْلَمْ أَنَّ اللُّقَطَةَ لُقَطَتَانِ لُقَطَةُ الْحَرَمِ وَ لُقَطَةُ غَيْرِ الْحَرَمِ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Know that the found properties are of two types – found in the Sanctuary and found in other than the Sanctuary.

فَأَمَّا لُقَطَةُ الْحَرَمِ فَإِنَّهَا تُعَرَّفُ سَنَةً فَإِنْ جَاءَ صَاحِبُهَا وَ إِلَّا تَصَدَّقْتَ بِهَا وَ إِنْ كُنْتَ وَجَدْتَ فِي الْحَرَمِ دِينَاراً مُطَلَّساً فَهُوَ لَكَ لَا تُعَرِّفُهُ

As for which is found in the Sanctuary, it should be advertised for a year. If its owner comes, or else you should donate to charity with it; and if you were to find a polished Dinar in the Sanctuary, it is for you. Do not advertise it.

وَ لُقَطَةُ غَيْرِ الْحَرَمِ تُعَرِّفُهَا أَيْضاً سَنَةً فَإِذَا جَاءَ صَاحِبُهَا وَ إِلَّا فَهِيَ كَسَبِيلِ مَالِكَ وَ إِنْ كَانَ دُونَ دِرْهَمٍ فَهِيَ لَكَ حَلَالٌ

And the property found in other than the Sanctuary, advertise it for a year as well. When its owner comes, or else it is like the rest of your wealth; and if it was less than a Dirham, it is lawful for you.

وَ إِنْ وَجَدْتَ فِي دَارٍ وَ هِيَ عَامِرَةٌ فَهِيَ لِأَهْلِهَا وَ إِنْ كَانَ خَرَاباً فَهِيَ لِمَنْ وَجَدَهَا فَإِنْ وَجَدْتَ فِي جَوْفِ الْبَهَائِمِ وَ الطُّيُورِ وَ غَيْرِ ذَلِكَ فَتُعَرِّفُهَا صَاحِبَهَا الَّذِي اشْتَرَيْتَهَا مِنْهُ فَإِنْ عَرَفَهَا فَهُوَ لَهُ وَ إِلَّا فَهِيَ كَسَبِيلِ مَالِكَ

And if it is found in a house which is built up, it is for its inhabitants, and if it was a ruin, it is for the one who finds it. If you find it in the interior of animals and the birds, and other than that, introduce it to its owner whom you had bought it from. If he recognises it, it is for him, or else it is like the rest of your wealth.

وَ أَفْضَلُ مَا يُسْتَعْمَلُ فِي اللُّقَطَةِ إِذَا وَجَدْتَهَا فِي الْحَرَمِ أَوْ غَيْرِ الْحَرَمِ أَنْ تَتْرُكَهَا فَلَا تَأْخُذَهَا وَ لَا تَمَسَّهَا وَ لَوْ أَنَّ النَّاسَ تَرَكُوا مَا وَجَدُوا لَجَاءَ صَاحِبُهَا فَأَخَذَهَا

And the best of what one can deal with regarding the found property when you find it in the Sanctuary or other than the Sanctuary, is to leave it, so you neither take it nor touch it, and if the people were to leave what they find, its owner would come and take it.

وَ إِنْ وَجَدْتَ إِدَاوَةً أَوْ نَعْلًا أَوْ سَوْطاً فَلَا تَأْخُذْهُ وَ إِنْ وَجَدْتَ مِسَلَّةً أَوْ مِخْيَطاً أَوْ سَيْراً فَخُذْهُ وَ انْتَفِعْ بِهِ وَ إِنْ وَجَدْتَ طَعَاماً فِي مَفَازَةٍ فَقَوِّمْهُ عَلَى نَفْسِكَ لِصَاحِبِهِ ثُمَّ كُلْهُ فَإِنْ جَاءَ صَاحِبُهُ فَرُدَّ عَلَيْهِ ثَمَنَهُ وَ إِلَّا فَتَصَدَّقْ بِهِ بَعْدَ سَنَةٍ

And if you were to find a water-skin, or slippers, or a whip, do not take it, and if you were to find a needle or thread or a strap, take it and benefit with it; and if you were to find food in a wilderness, evaluate it upon yourself for its owner, then eat it. If its owner comes, return its price to him, or else donate it to charity after a year.

فَإِنْ وَجَدْتَ شَاةً فِي فَلَاةٍ مِنَ الْأَرْضِ فَخُذْهَا وَ إِنَّمَا هِيَ لَكَ أَوْ لِأَخِيكَ أَوْ لِلذِّئْبِ فَإِنْ وَجَدْتَ بَعِيراً فِي فَلَاةٍ فَدَعْهُ فَلَا تَأْخُذْهُ فَإِنَّ بَطْنَهُ وِعَاؤُهُ وَ كَرِشَهُ سِقَاؤُهُ وَ خُفَّهُ حِذَاؤُهُ.

If you were to find a sheep in a wilderness of the earth, take it, and rather it is either for you, or for your brother (who finds it), or for the wolf (to devour it). If you were to find a camel in the wilderness, leave it. Do not take it, for its belly is its receptacle (store), and its stomach is its water skin, and its hooves are its shoes.[180]

11- يج، الخرائج و الجرائح‏ رُوِيَ أَنَّ رَجُلًا دَخَلَ عَلَى الصَّادِقِ ع وَ شَكَا إِلَيْهِ فَاقَتَهُ فَقَالَ لَهُ ع طِبْ نَفْساً فَإِنَّ اللَّهَ يُسَهِّلُ الْأَمْرَ

(The book) ‘Al Kharaij Wa Al Jaraih’ –

It is reported that a man entered to see Al-Sadiq^-asws and complained to him^-asws of his destitution. He^-asws said to him: ‘Feel good, for Allah^-azwj will Ease the matter!’

فَخَرَجَ الرَّجُلُ فَلَقِيَ فِي طَرِيقِهِ هِمْيَاناً فِيهِ سَبْعُمِائَةِ دِينَارٍ فَأَخَذَ مِنْهُ ثَلَاثِينَ دِينَاراً وَ انْصَرَفَ إِلَى أَبِي عَبْدِ اللَّهِ ع وَ حَدَّثَهُ بِمَا وَجَدَ فَقَالَ لَهُ اخْرُجْ وَ نَادِ عَلَيْهِ سَنَةً لَعَلَّكَ تَظْفَرُ بِصَاحِبِهِ

The man went out and found a money-belt in his road wherein were seven hundred Dinars. He took thirty Dinars from it and came to Abu Abdullah^-asws and narrated to him^-asws with what he had found. He^-asws said to him: ‘Go out and call out upon it for a year, perhaps you will come across its owner’.

فَخَرَجَ الرَّجُلُ وَ قَالَ- لَا أُنَادِي فِي الْأَسْوَاقِ وَ فِي مَجْمَعِ النَّاسِ وَ خَرَجَ إِلَى سِكَّةٍ فِي آخِرِ الْبَلَدِ وَ قَالَ مَنْ ضَاعَ لَهُ شَيْ‏ءٌ

The man went out and said, ‘I will not call out in the marketplace and in a gathering of the people’, and he went out to an alleyway at the end of the city and said, ‘Who has lost something of his?’

فَإِذَا رَجُلٌ قَالَ ذَهَبَ مِنِّي سَبْعُمِائَةِ دِينَارٍ فِي كَذَا

There was a man who said, ‘Seven hundred Dinars have gone from me in such and such (place)!’

قَالَ مَعِي‏ ذَلِكَ

He said, ‘That is with me!’

فَلَمَّا رَآهُ وَ كَانَ مَعَهُ مِيزَانٌ فَوَزَنَهَا فَكَانَ كَمَا كَانَ لَمْ تَنْقُصْ فَأَخَذَ مِنْهَا سَبْعِينَ دِينَاراً وَ أَعْطَاهَا الرَّجُلَ فَأَخَذَهَا وَ خَرَجَ إِلَى أَبِي عَبْدِ اللَّهِ ع فَلَمَّا رَآهُ تَبَسَّمَ وَ قَالَ مَا هَذِهِ هَاتِ الصُّرَّةَ

When he saw it, and there was a scale with him, he weighed them. It was just as it had been, not deficient. He took seventy Dinars from these and gave it to the man (as reward). He took it and went out to Abu Abdullah^-asws. When he^-asws saw him, he^-asws smiled and said: ‘What is this? Give the pouch!’

فَأَتَى بِهَا فَقَالَ هَذَا ثَلَاثُونَ وَ قَدْ أَخَذْتَ سَبْعِينَ مِنَ الرَّجُلِ وَ سَبْعُونَ حَلَالًا خَيْرٌ مِنْ سَبْعِمِائَةِ حَرَامٍ.

He brought it. He^-asws said: ‘These are thirty, and you have taken seventy from the man, and seventy lawful are better than seven hundred unlawful’.[181]

12- سر، السرائر جَمِيلٌ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ صَادَ حَمَاماً أَهْلِيّاً قَالَ إِذَا مَلَكَ جَنَاحَهُ فَهُوَ لِمَنْ أَخَذَهُ.

(The book) ‘Al Saraair’ – Jameel, from Zurara,

From Abu Abdullah^-asws regarding a man who captures a domesticated pigeon. He^-asws said: ‘If it flaps its wings, it is for the one who takes it’.[182]

13- سر، السرائر فِي جَامِعِ الْبَزَنْطِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الطَّيْرُ يَقَعُ فِي الدَّارِ فَنَصِيدُهُ وَ حَوْلَنَا لِبَعْضِهِمْ حَمَامٌ

(The book) ‘Al Saraair’, in ‘Jamie’ of Al Bazanty – From Is’haq Bin Ammar who said,

‘I said to Abu Abdullah^-asws, ‘The bird falls in the house, so we capture it, and around us there are some who have pigeons for them’.

قَالَ إِذَا مَلَكَ جَنَاحَهُ فَهُوَ لِمَنْ أَخَذَهُ

He^-asws said: ‘When it flaps its wings, it is for the one who takes it’.

قَالَ قُلْتُ فَيَقَعُ عَلَيْنَا وَ نَأْخُذُهُ وَ قَدْ نَعْرِفُ لِمَنْ هُوَ

He (the narrator) said, ‘I said, ‘Supposing it falls upon us and we take it, and we do know who it is for?’

قَالَ إِذَا عَرَفْتَهُ فَرُدَّهُ عَلَى صَاحِبِهِ.

He^-asws said: ‘When you know him, return it to its owner’.[183]

14- سر، السرائر فِي جَامِعِ الْبَزَنْطِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِذَا غَرِقَتِ السَّفِينَةُ وَ مَا فِيهَا فَأَصَابَهُ النَّاسُ فَمَا قَذَفَ بِهِ الْبَحْرُ عَلَى سَاحِلِهِ فَهُوَ لِأَهْلِهِ فَهُمْ أَحَقُّ بِهِ وَ مَا غَاصَ عَلَيْهِ النَّاسُ فَأَخْرَجُوهُ وَ قَدْ تَرَكَهُ صَاحِبُهُ فَهُوَ لَهُمْ.

(The book) ‘Al Saraair’, in ‘Jamie’ of Al Bazanty –

From Amir Al-Momineen^-asws having said: ‘When the ship and whatever is in it capsizes and the people find it, so whatever the sea has thrown it at its coast, it is for its people. They are more rightful with it, and whatever the people dive upon it and extract it (from the bottom of the sea), and its owner has left it, it is for them’.[184]

15- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: سُئِلَ عَلِيٌّ ع عَنْ سُفْرَةٍ وُجِدَتْ فِي الطَّرِيقِ فِيهَا لَحْمٌ كَثِيرٌ وَ خُبْزٌ كَثِيرٌ وَ بَيْضٌ وَ فِيهَا سِكِّينٌ فَقَالَ يُقَوَّمُ مَا فِيهَا ثُمَّ يُؤْكَلُ لِأَنَّهُ يَفْسُدُ فَإِذَا جَاءَ طَالِبُهَا غُرِمَ لَهُ

(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 was asked about a meal found in the road wherein was a lot of meat, and a lot of bread and eggs, and therein was a knife. He^-asws said: ‘Evaluate whatever was in it, then eat, because (otherwise) it would spoil. When its seeker comes, pay it to him’.

 فَقَالُوا لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ- لَا نَعْلَمُ أَ سُفْرَةُ ذِمِّيٍّ أَمْ سُفْرَةُ مَجُوسِيٍّ

They said to him^-asws, ‘O Amir Al-Momineen^-asws! We don’t know whether it was a meal of a Zimmy (Jew or Christian under protection of Muslim government), or meal of a Magian!’

فَقَالَ هُمْ فِي سَعَةٍ مِنْ أَكْلِهَا مَا لَمْ يَعْلَمُوا.

He^-asws said: ‘They are in leeway from eating it as long as they don’t know’.[185]

16- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ ص‏ وَ قَدْ سُئِلَ عَنْ ضَالَّةِ الْإِبِلِ فَقَالَ‏ لِلسَّائِلِ مَا لَكَ وَ لَهَا مَعَهَا حِذَاؤُهَا وَ سِقَاؤُهَا تَرِدُ الْمَاءَ وَ تَرْعَى الشَّجَرَ حَتَّى يَجِي‏ءَ رَبُّهَا فَيَأْخُذَهَا.

(The book) ‘Al Majazaat Al Nabawiyya’ –

He^-saww said, and he^-saww had been asked about a lost camel. He^-saww said to the questioner: ‘What is it to you and it? With it is its shoes (hooves), and its water-skin (belly). It can go to the water and graze from the trees until its owner comes and takes it!’[186]

و هاتان استعارتان كأنه ع جعل خف الضالة بمنزلة الحذاء و مشفرها بمنزلة السقاء فليس يضر بها التردد في الفيافي و النقل في المصايف و المشاتي لأنها صابرة على قطع الشقة و تكلف المشقة- لاستحصاف مناسمها و استغلاظ قوائمها و لأنها بطول عنقها تتملك من ورود المياه الغائصة و التناول من أوراق الشجر الشاخصة

Note – And these two are considered borrowed, as if he (peace be upon him) made the lost water skin like a shoe and its strap like a water container. Therefore, travelling through deserts and moving across summer and winter pastures does not harm them, because they are resilient against tearing and endure hardship—due to the smoothness of their surfaces and the strength of their legs. And because of their long necks, they can access deep waters and reach high leaves on trees.

فهي لهذه الأحوال بخلاف الضالة من الشاء لأن تلك تضعف عن إدمان السير و الضرب في أقطار الأرض لضعف قوائمها و قلة تمكنها من أكثر المياه و المراعي بنفسها و مع ذلك فهي فريسة للذئب إن أحس حسها و استروح ريحها و لأجل ذلك‏ قَالَ ع لِلسَّائِلِ عَنْهَا خُذْهَا فَإِنَّمَا هِيَ لَكَ أَوْ لِأَخِيكَ أَوْ لِلذِّئْبِ.

Thus, they are suited for these conditions, unlike the lost sheep, which cannot endure constant travel across lands due to weak legs and limited access to water and pastures. Nevertheless, the sheep is prey for the wolf if it senses it or catches its scent, and for this reason, he^-asws had said to the questioner about it: ‘Take it, for it is either for you, your brother, or for the wolf’.

17- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ عَلَيْهِ وَ آلِهِ السَّلَامُ‏ ضَالَّةُ الْمُؤْمِنِ حَرَقُ النَّارِ.

(The book) ‘Al-Majazaat Al-Nabawiya’ –

He^-saww, may the greeting be upon him^-saww and his^-asws Progeny^-asws: ‘Lost property of the Momin is firewood of the Hellfire’.[187]

و هذا القول مجاز لأن الضالة على الحقيقة ليست بحرق النار و إنما المراد أخذ ضالة المؤمن و الاشتمال عليها و الحول بينه و بينها يستحق به العقاب بالنار فلما كانت الضالة سبب ذلك حسن أن يسمى باسمه لأن عاقبة أخذها يئول إلى حريق النار و يفضي إلى أليم العقاب و قد نهى رسول الله ص عن أخذ ضوال الإبل و هواميها و الهوامي الضائعة.

Note – And this word is metaphorical, because in reality the lost property is not literally firewood for the Hellfire. What is meant is that taking a believer’s lost property and withholding it from them makes one deserving of punishment by Hellfire. Since the lost property is the cause of this, it is fitting to call it by this name, because the consequence of taking it leads to the Hellfire and results in severe punishment; and Rasool-Allah^-saww had forbidden taking lost camels, their young and other livestock.

18- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عُبَيْدٍ الْكِنْدِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ ضَالَّةُ الْمُسْلِمِ حَرَقُ النَّارِ.

(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Muhammad Bin Abdullah, from Ahmad Bin Muhammad Bin Saeed, from Al-Hassan Bin Ubeyd Al Kindy, from Al Nowfaly, from Al Sakuni,

From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Lost property of the Muslim is firewood of the Hellfire’.[188]

باب 2 المشتركات و إحياء الموات و حكم الحريم‏

CHAPTER 2 – THE COMMON PROPERTIES, AND REVIVING THE DEAD (LAND), AND RULINGS OF THE SACRED PRECINCTS

1- ل، الخصال الْقَاسِمُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ نَصْرٍ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ شَيْبَانَ عَنِ الْأَعْمَشِ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ ثَلَاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ‏ عَزَّ وَ جَلَ‏ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ‏ رَجُلٌ بَايَعَ إِمَاماً لَا يُبَايِعُهُ إِلَّا لِدُنْيَا إِنْ أَعْطَاهُ مِنْهَا مَا يُرِيدُ وَفَى لَهُ وَ إِلَّا كَفَّ

(The book) ‘Al Khisaal’ – Al Qasim Bin Muhammad Bin Ahmad, from Al Hassan Bin Ali Bin Nasr, from Muhammad Bin Usman, from Ubeydullah Bin Musa, from Shayban, from Al Amsh, from Abu Salih, from Abu Hureyra (a well-known fabricator) said,

‘Rasool-Allah^-saww said: ‘Three, neither will Allah^-azwj Mighty and Majestic Speak to them nor Purify them, and for them would be a painful punishment – a man who pledges allegiance to an Imam^-asws, and he did not pledge allegiance to him^-asws except for world (worldly benefits) that he^-asws would give him from it what he wants, so he would be loyal to him^-asws, or else refrain.

وَ رَجُلٌ بَايَعَ رَجُلًا بِسِلْعَةٍ بَعْدَ الْعَصْرِ فَحَلَفَ بِاللَّهِ عَزَّ وَ جَلَّ لَقَدْ أَعْطَى بِهَا كَذَا وَ كَذَا فَصَدَّقَهُ فَأَخَذَهَا وَ لَمْ يُعْطِ فِيهَا مَا قَالَ وَ رَجُلٌ عَلَى فَضْلِ مَاءٍ بِالْفَلَاةِ يَمْنَعُهُ ابْنَ السَّبِيلِ.

And a man who sells merchandise after the afternoon, so he swears by Allah^-azwj Mighty and Majestic that he had been offered such and such for it. So, he believes him and takes it, and he had not been offered regarding it what he had said; and a man being upon extra water in the wilderness prevents the traveller of it’.[189]

2- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَقُولُ‏ حَرِيمُ الْبِئْرِ الْعَادِيَّةِ خَمْسُونَ ذِرَاعاً إِلَّا أَنْ يَكُونَ إِلَى عَطَنٍ أَوْ إِلَى الطَّرِيقِ فَيَكُونُ أَقَلَّ مِنْ ذَلِكَ خَمْسَةً وَ عِشْرِينَ ذِرَاعاً وَ حَرِيمُ الْبِئْرِ الْمُحْدَثَةِ خَمْسَةٌ وَ عِشْرُونَ ذِرَاعاً.

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

From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Ali^-asws had said: ‘The protected area around an ancient well is fifty cubits, unless it is near a watering place or a road, in which case it is twenty-five cubits. The protected area around a newly-dug well is twenty-five cubits’.[190]

3- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ حَرِيمُ النَّخْلَةِ طَوْلُ سَعَفِهَا.

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

He^-asws said: ‘Rasool-Allah^-saww said: ‘The protected area of a palm tree is the length of its branches’.[191]

4- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع‏ لَا يَحِلُّ مَنْعُ الْمِلْحِ وَ النَّارِ.

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

‘Ali^-asws said: ‘It is not permissible to prevent the salt and the fire (firewood)’.[192]

5- ما، الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ أَبِي الْقَاسِمِ الدِّعْبِلِيِّ عَنْ مُحَمَّدِ بْنِ غَالِبٍ عَنْ أَبِي عُمَيْرٍ الْحَوْصِيِّ عَنِ الْحَسَنِ بْنِ أَبِي جَعْفَرٍ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ حَرِيمُ الْبِئْرِ خَمْسَةٌ وَ عِشْرُونَ ذِرَاعاً وَ حَرِيمُ الْبِئْرِ الْعَادِيَّةِ خَمْسُونَ ذِرَاعاً وَ حَرِيمُ عَيْنِ الْبِئْرِ السَّائِحَةِ ثَلَاثُمِائَةِ ذِرَاعٍ وَ حَرِيمُ بِئْرِ الزَّرْعِ سِتُّمِائَةِ ذِرَاعٍ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Haffar, from Abu Al Qasim Al Deobali, from Muhammad Bin Ghalib, from Abu Umeyr Al Howsy, from Al Hassan Bin Abu Ja’far, from Ma’mar, from Al Zuhry, from Saeed Bin Al Musayyab, from Abu Hureyra (well-known fabricator) who said,

Rasool-Allah^-saww said: ‘The protected area of a well is twenty-five cubits, the protected area of an ancient well is fifty cubits, the protected area of a flowing spring is three hundred cubits, and the protected area of a farming well is six hundred cubits’.[193]

6- غط، الغيبة للشيخ الطوسي الْفَضْلُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: إِذَا قَامَ الْقَائِمُ يُوَسِّعُ الطَّرِيقَ الْأَعْظَمَ فَيَصِيرُ سِتِّينَ ذِرَاعاً وَ يَهْدِمُ كُلَّ مَسْجِدٍ عَلَى الطَّرِيقِ وَ يَسُدُّ كُلَّ كُوَّةٍ إِلَى الطَّرِيقِ وَ كُلَّ جَنَاحٍ وَ كَنِيفٍ وَ مِيزَابٍ إِلَى الطَّرِيقِ تَمَامَ الْخَبَرِ.

(The book) ‘Al Ghayba’ of the sheykh Al Tusi – Al Fazl, from Abdul Rahman Bin Abu Hashim, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘When Al-Qaim^-ajfj rises, he^-ajfj will widen the main road until it becomes sixty cubits, and he^-ajfj will demolish every Masjid upon the road, and block every window opening to the road, and remove every extension, and toilet, and gutter to the road’ – the complete Hadeeth.[194]

7- مل، كامل الزيارات أَبِي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ بَزِيعٍ عَنْ بَعْضِ أَصْحَابِهِ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ نَكُونُ بِمَكَّةَ أَوْ بِالْمَدِينَةِ أَوِ الْحَيْرِ أَوِ الْمَوَاضِعِ الَّتِي يُرْجَى فِيهَا الْفَضْلُ فَرُبَّمَا يَخْرُجُ الرَّجُلُ يَتَوَضَّأُ فَيَجِي‏ءُ آخَرُ فَيَصِيرُ مَكَانَهُ

(The book) ‘Kamil Al Ziyaraat’ – My father, from Muhammad Bin Yahya, from Ibn Isa, from Ibn Bazie, from one of his companions raising it to,

Abu Abdullah^-asws, he (the narrator) said, ‘I said, ‘We tend to be at Makkah or at Al-Medina, or Al-Hayr, or the places in which the Grace is hoped for. Sometimes a man goes out to perform Wud’u, so another comes to be in his place’.

قَالَ مَنْ سَبَقَ إِلَى مَوْضِعٍ فَهُوَ أَحَقُّ بِهِ يَوْمَهُ وَ لَيْلَتَهُ.

He^-asws said: ‘One who precedes to a place, he is more rightful with it, his day and his night’.[195]

8 مل، كامل الزيارات أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى‏ مِثْلَهُ.

(The book) ‘Kamil Al Ziyaraat’ – My father, from Sa’ad, from Ibn Isa, similar to it.[196]

9- يج، الخرائج و الجرائح رُوِيَ‏ أَنَّ الْفُرَاتَ مُدَّتْ عَلَى عَهْدِ عَلِيٍّ ع فَقَالَ النَّاسُ نَخَافُ الْغَرَقَ فَرَكِبَ وَ صَلَّى عَلَى الْفُرَاتِ

(The book) ‘Al Kharaij Wa Al Jaraih’ –

It is reported that the Euphrates swelled in the era of Ali^-asws. The people said, ‘We fear the drowning’. So he^-asws rode to pray Salat at the Euphrates.

فَمَرَّ بِمَجْلِسِ ثَقِيفٍ فَغَمَزَ عَلَيْهِ بَعْضُ شُبَّانِهِمْ فَالْتَفَتَ إِلَيْهِمْ وَ قَالَ يَا بَقِيَّةَ ثَمُودَ يَا صِغَارَ الْخُدُودِ هَلْ أَنْتُمْ إِلَّا طَغَامٌ لِئَامٌ مَنْ لِي بِهَؤُلَاءِ الْأَعْبُدِ

He^-asws passed by a gathering of Saqeef. One of their youths winked (mockingly) at him^-asws. He^-asws turned to them and said: ‘O remnants of Samood! O ones of small cheeks! Are you anything but vile rubble? Who is for me^-asws (to deal) with these slaves!’

فَقَالَ مَشَايِخُ مِنْهُمْ إِنَّ هَؤُلَاءِ شَبَابٌ جُهَّالٌ فَلَا تَأْخُذْنَا بِهِمْ وَ اعْفُ عَنَّا

The elders among them said, ‘These are ignorant youths, so do not seize us with them, and pardon us!’

قَالَ- لَا أَعْفُو عَنْكُمْ إِلَّا عَلَى أَنْ أَرْجِعَ وَ قَدْ هَدَمْتُمْ هَذِهِ الْمَجَالِسَ وَ سَدَدْتُمْ كُلَّ كُوَّةٍ وَ قَلَعْتُمْ كُلَّ مِيزَابٍ وَ طَمَمْتُمْ كُلَّ بَالُوعَةٍ عَلَى الطَّرِيقِ فَإِنَّ هَذَا كُلَّهُ فِي طَرِيقِ الْمُسْلِمِينَ وَ فِيهِ أَذًى لَهُمْ

He^-asws said: ‘I^-asws will not pardon you except upon (the condition) that when I^-asws return, you will have demolished these gatherings, and blocked every window, and uprooted every water spout (leading to the road), and filled upon every gutter upon the road, for all of this is in the road of the Muslims, and in it there is harm for them!’

فَقَالُوا نَفْعَلُ وَ مَضَى وَ تَرَكَهُمْ فَفَعَلُوا ذَلِكَ كُلَّهُ

They said, ‘We shall do so!’, and he^-asws went and left them. They did all of that.

فَلَمَّا صَارَ إِلَى الْفُرَاتِ دَعَا ثُمَّ قَرَعَ الْفُرَاتَ قَرْعَةً فَنَقَصَ ذِرَاعٌ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ هَذِهِ رُمَّانَةٌ قَدْ جَاءَ بِهَا الْمَاءُ وَ قَدِ احْتُبِسَتْ عَلَى الْجِسْرِ مِنْ كِبَرِهَا وَ عِظَمِهَا

When he^-asws came to the Euphrates, he^-asws supplicated, then knocked the Euphrates with a knock, so it reduced (its level) by a cubit. They said, ‘O Amir Al-Momineen^-asws! This is a pomegranate which has come with the water and it was withheld at the bridge due to its large size’.

 فَاحْتَمَلَهَا وَ قَالَ هَذِهِ رُمَّانَةٌ مِنْ رُمَّانِ الْجَنَّةِ وَ لَا يَأْكُلُ ثِمَارَ الْجَنَّةِ إِلَّا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ وَ لَوْ لَا ذَلِكَ لَقَسَمْتُهَا بَيْنَكُمْ.

He^-asws carried it and said: ‘This pomegranate is a pomegranate from the pomegranates of Paradise, and no one can eat the fruits of Paradise except a Prophet^-as or a successor^-asws of a Prophet^-as, and had it not been for that, I^-asws would have divided it between you all’[197]

10- سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ لِابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ ثَلَاثٌ مَلْعُونٌ مَلْعُونٌ مَنْ فَعَلَهُنَّ الْمُتَغَوِّطُ فِي ظِلِّ النُّزَّالِ وَ الْمَانِعُ الْمَاءِ الْمُنْتَابِ وَ السَّادُّ الطَّرِيقِ الْمَسْلُوكِ.

(The book) ‘Al Saraair’, from ‘Kitab Al Masheykha’ of Ibn Mahboub, from Ibrahim Al Karkhy,

From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Three are accursed, accursed, accursed is the one who does these! The one who defecates is a shade of the guest house, and preventing the water from the passers-by, and blocking the travelled road.[198]

11- ين، كتاب حسين بن سعيد و النوادر ابْنُ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُهُ عَنْ أَرْضٍ خَرِبَةٍ عَمَرَهَا رَجُلٌ وَ كَسَحَ أَنْهَارَهَا هَلْ عَلَيْهِ فِيهَا صَدَقَةٌ

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

‘I asked him^-asws about a ruined land a man develops it and clears its canals, ‘Is there any charity due upon him regarding it?’

قَالَ إِنْ كَانَ يَعْرِفُ صَاحِبَهَا فَلْيُؤَدِّ إِلَيْهِ حَقَّهُ وَ أَيُّ رَجُلٍ اشْتَرَى دَاراً فِيهَا زِيَادَةٌ مِنَ الطَّرِيقِ قَبْلَ شِرَائِهِ إِيَّاهَا فَإِنْ شِرَاءَهُ جَائِزٌ.

He^-asws said: ‘If he knows its owner, he should return to him his right, and whichever man buys a house wherein was an extension from the road before he buys it, his acquisition is valid’.[199]

12- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا بَيْنَ بِئْرِ الْعَطَنِ إِلَى بِئْرِ الْعَطَنِ أَرْبَعُونَ ذِرَاعاً وَ مَا بَيْنَ بِئْرِ النَّاضِحِ إِلَى بِئْرِ النَّاضِحِ سِتُّونَ ذِرَاعاً وَ مَا بَيْنَ الْعَيْنِ إِلَى الْعَيْنِ خَمْسُمِائَةِ ذراعا [ذِرَاعٍ‏] وَ الطَّرِيقُ إِلَى الطَّرِيقِ إِذَا تَضَايَقَ عَلَى أَهْلِهِ سَبْعَةُ أَذْرُعٍ.

(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 distance between one watering well and another should be forty cubits; the distance between one irrigation well and another should be sixty cubits; the distance between one spring and another should be five hundred cubits; and the width of a road to another road, when it becomes too narrow for its people, should be seven cubits’.[200]

13- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ ص‏ مَنْ أَحْيَا أَرْضاً مَيْتَةً فَهِيَ لَهُ وَ لَيْسَ لِعِرْقٍ ظَالِمٍ حَقٌّ.

(The book) ‘Al Majazaat Al Nabawiya’ –

He^-saww said: ‘One who revives a dead land, it is for him, and there isn’t any right for an unjust lineage’.[201]

بيان: قال السيد رضي الله هذا مجاز و المراد به أن يجي‏ء الرجل إلى الأرض قد أحياها محي قبله فيغرس فيها أو يحدث فيها حدثا فيكون ظالما بما أحدثه و غاصبا لحق لا يملكه و إنما أضاف ع الظلم إلى العرق لأنه إنما ظلم بغرس عرقه فنسب الظلم إلى العرق دون صاحبه و ذلك كما قالوا ليل نائم و نهار صائم أي ينام في هذا و يصام في هذا.

Explanation: The Seyyid, may Allah^-azwj be Pleased with him, said, ‘This is metaphorical, and what is meant is that if a man comes to land he has revived, planting in it or making some alteration, he would be wronging it by what he has done and usurping a right he does not own. The term ‘Injustice is attributed to the lineage’ is used because the wrongdoing comes through planting his lineage’s crop, so the injustice is ascribed to the lineage rather than its owner. This is similar to the expression ‘Night is for sleeping and day is for fasting’, meaning one sleeps at night and fasts during the day.

و روى سفيان بن عيينة عن هشام بن عروة عن أبيه عروة بن الزبير قال العروق أربعة عرقان ظاهران و عرقان باطنان أما الظاهران فالغرس و البناء و أما الباطنان فالبئر و المعدن و ربما روي هذا الخبر على الإضافة فيكون ليس لعرق ظالم حق فإن كانت هذه الرواية صحيحة فقد خرج الكلام من حيز الاستعارة و دخل في باب الحقيقة.

Sufyan Bin Uyaynah narrated from Hisham Bin Urwah, from his father, Urwah Bin Al-Zubayr, that there are four types of lineage – two apparent and two hidden. The apparent are planting and building, and the hidden are wells and mines. This report has also been narrated attributively, meaning that an unjust lineage has no right. If this narration is correct, then the statement moves from the realm of metaphor into the realm of reality.

14- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ سُوقُ الْمُسْلِمِينَ كَمَسْجِدِهِمْ فَمَنْ سَبَقَ إِلَى مَكَانٍ فَهُوَ أَحَقُّ بِهِ إِلَى اللَّيْلِ.

(The book) ‘Kitab Al Imamat Wa Al Tabsira’ – From Ahmad Bin Ali, from Muhammad Bin Al Hassan, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuni,

From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘A Market (stall) of the Muslims is like their Masjids. The one who precedes to a place, he is more rightful with it up to the night.[202]

15- وَ مِنْهُ، 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 الدَّابَّةِ أَحَقُّ بِالْجَادَّةِ مِنَ الرَّاجِلِ وَ الْحَافِي أَحَقُّ بِالْجَادَّةِ مِنَ الْمُتَنَعِّلِ.

And from him, 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: ‘Owner of the riding animal is more rightful with the main road than the walker, and the barefooted is more rightful with the main road than the wearer of shoes’.[203]

باب 3 الشفعة

CHAPTER 3 – THE PRE-EMPTION

1- ما، الأمالي للشيخ الطوسي عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا وَقَعَتِ الْحُدُودُ فَلَا شُفْعَةَ.

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – From Abu Hureyra (well-known fabricator) said,

‘Rasool-Allah^-saww said: ‘When the legal penalties occur, there is no pre-emption (prevention – the exclusivity)’.[204]

2- ب، قرب الإسناد ابْنُ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ اشْتَرَى دَاراً بِرَقِيقٍ وَ مَتَاعِ بَزٍّ وَ جَوْهَرٍ قَالَ فَقَالَ لَيْسَ لِأَحَدٍ فِيهَا شُفْعَةٌ.

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

From Abu Abdullah^-asws regarding a man who buys a house with slaves, and fine goods, and jewels. He (the narrator) said, ‘He^-asws said: ‘There isn’t any pre-emption for anyone in it’.[205]

3- ضا، فقه الرضا عليه السلام‏ اعْلَمْ أَنَّ الشُّفْعَةَ وَاجِبَةٌ فِي الشِّرْكَةِ الْمُشَاعَةِ وَ لَيْسَ فِي الْمَجَازِ الْمَقْسُومِ وَ فِي الْمُجَاوَرَةِ وَ الشَّرْبَةِ الْجَامِعِ وَ فِي الْأَرْحِيَةِ وَ فِي الْحَمَّامَاتِ وَ لَا شُفْعَةَ لِيَهُودِيٍّ وَ لَا نَصْرَانِيٍّ وَ لَا مُخَالِفٍ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Know that the right of pre-emption is obligatory in undivided partnership, but not in divided property, and it applies in cases of neighbouring property, shared water rights, mills, and bathhouses.

وَ لَا شُفْعَةَ فِي سَفِينَةٍ وَ لَا فِي طَرِيقٍ لِجَمِيعِ الْمُسْلِمِينَ وَ لَا حَيَوَانٍ وَ لَا ضَرَرَ فِي شُفْعَةٍ وَ لَا ضِرَارَ

There is no pre-emption for a Jew, a Christian, or an adversary. There is no pre-emption in a ship, in a public road for all Muslims, or in animals. There is to be no harm or causing harm in pre-emption.

 وَ الشُّفْعَةُ عَلَى الْبَائِعِ وَ الْمُشْتَرِي وَ لَيْسَ لِلْبَائِعِ أَنْ يَبِيعَ أَوْ يَعْرِضَ عَلَى شَرِيكِهِ أَوْ مُجَاوِرِهِ وَ لَا لِلْمُشْتَرِي أَنْ يَمْتَنِعَ إِذَا طُولِبَ بِالشُّفْعَةِ.

Pre-emption is binding on both the seller and the buyer. The seller is not permitted to sell or offer the property to his partner or neighbour, nor is the buyer permitted to refuse when pre-emption is demanded’.[206]

4- وَ رُوِيَ‏ أَنَّ الشُّفْعَةَ وَاجِبَةٌ فِي كُلِّ شَيْ‏ءٍ مِنَ الْحَيَوَانِ وَ الْعَقَارِ وَ رَقِيقٍ إِذَا كَانَ الشَّيْ‏ءُ بَيْنَ شَرِيكَيْنِ فَبَاعَ أَحَدُهُمَا فَالشَّرِيكُ أَحَقُّ بِهِ مِنَ الْقُرْبِ وَ إِذَا كَانَ الشُّرَكَاءُ أَكْثَرَ مِنِ اثْنَيْنِ فَلَا شُفْعَةَ لِوَاحِدٍ مِنْهُمْ

And it is reported that the right of pre-emption is obligatory in everything, whether animals, real estate, or slaves, if the property is shared between two partners and one of them sells, then the other partner has more right to it due to closeness. If the partners are more than two, then none of them has the right of pre-emption.

وَ إِنَّمَا يَجِبُ لِلشَّرِيكِ إِذَا بَاعَ شَرِيكُهُ أَنْ يَعْرِضَ عَلَيْهِ فَإِنْ لَمْ يَفْعَلْ بَطَلَتِ الشُّفْعَةُ مَتَى مَا سَأَلَ- لَا أَنْ يَتَجَافَى عَنْهُ أَوْ يَقُولَ بَارَكَ اللَّهُ لَكَ فِيمَا اشْتَرَيْتَ أَوْ بِعْتَ أَوْ يَطْلُبَ مِنْهُ مُقَاسَمَةً.

And rather the obligation of pre-emption for a partner is only when his partner sells, that he must offer it to him. If he does not, then the right of pre-emption is nullified whenever the partner asks for it, not if he refrains, or says, ‘May Allah^-azwj Bless you in what you bought or sold’, or requests a division from him.[207] 

5- وَ رُوِيَ‏ أَنَّهُ لَيْسَ فِي الطَّرِيقِ شُفْعَةٌ وَ لَا فِي النَّهْرِ وَ لَا فِي رَحًى وَ لَا فِي حَمَّامٍ وَ لَا فِي ثَوْبٍ وَ لَا فِي شَيْ‏ءٍ مَقْسُومٍ فَإِذَا كَانَتْ دَاراً فِيهَا دُورٌ وَ طَرِيقُ أَبْوَابِهَا فِي عَرْصَةٍ وَاحِدَةٍ فَبَاعَ رَجُلٌ دَاراً مِنْهَا مِنْ رَجُلٍ فَكَانَ لِصَاحِبِ دَارِ الْأُخْرَى شُفْعَةٌ إِذَا لَمْ يَتَهَيَّأْ لَهُ أَنْ يُحَوِّلَ بَابَ الدَّارِ الَّتِي اشْتَرَاهَا إِلَى مَوْضِعٍ آخَرَ فَإِنْ حَوَّلَ بَابَهَا فَلَا شُفْعَةَ لِأَحَدٍ عَلَيْهِ

It is reported that there is no right of pre-emption in a road, nor in a river, nor in a mill, nor in a bathhouse, nor in a garment, nor in anything that has been divided. But if there is a house containing several dwellings and the doorways open into one courtyard, and a man sells one of those dwellings to another man, then the owner of the other dwelling has the right of pre-emption if it is not possible for him to move the doorway of the purchased dwelling to another place. If the doorway is moved, then no one has any right of pre-emption over it.

وَ إِنَّمَا يَجِبُ الشُّفْعَةُ لِشَرِيكٍ غَيْرِ مُقَاسِمٍ فَإِذَا عُرِفَ حِصَّةُ رَجُلٍ مِنْ حِصَّةِ شَرِيكٍ فَلَا شُفْعَةَ لِوَاحِدٍ مِنْهُمَا وَ بِاللَّهِ التَّوْفِيقُ.

And rather, the right of pre-emption is only obligatory for a partner in undivided property. When the share of one partner is distinguished from the other, then neither of them has any right of pre-emption. And through Allah^-azwj is the inclination.[208]

6- الْهِدَايَةُ، وَ الشُّفْعَةُ وَاجِبَةٌ وَ لَا تَجِبُ إِلَّا فِي مُشَاعٍ وَ إِذَا عُرِفَتْ حِصَّةُ الرَّجُلِ مِنْ حِصَّةِ شَرِيكِهِ فَلَا شُفْعَةَ لِوَاحِدٍ مِنْهُمَا.

(The book) ‘Al-Hidaya’ – The right of pre-emption is obligatory, but it is only obligatory in undivided property. When the share of one partner is distinguished from the share of the other, then neither of them has any right of pre-emption.[209]

7- وَ قَالَ عَلِيٌّ ع‏ الشُّفْعَةُ عَلَى عَدَدِ الرِّجَالِ.

And Ali^-asws said: ‘The (right of) pre-emption is based upon the number of men’.[210]

8- وَ قَالَ: وَصِيُّ الْيَتِيمِ بِمَنْزِلَةِ أَبِيهِ يَأْخُذُ لَهُ الشُّفْعَةُ وَ لِلْغَائِبِ الشُّفْعَةُ وَ لَا شُفْعَةَ لِيَهُودِيٍّ وَ لَا نَصْرَانِيٍّ وَ لَا شُفْعَةَ فِي سَفِينَةٍ وَ لَا نَهَرٍ وَ لَا فِي حَمَّامٍ وَ لَا فِي رَحًى وَ لَا فِي طَرِيقٍ وَ لَا فِي شَيْ‏ءٍ مَقْسُومٍ.

And he^-asws said: ‘The guardian of an orphan is in the place of his father. He takes the right of pre-emption on his behalf. The absent person has the right of pre-emption. There is no pre-emption for a Jew or a Christian, and no pre-emption in a ship, a river, a bathhouse, a mill, a road, or in anything that has been divided.[211]

9- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ ع‏ إِذَا وَقَعَتِ الْحُدُودُ وَ صُرِفَتِ الطُّرُقُ فَلَا شُفْعَةَ.

(The book) ‘Al Majazaat Al Nabawiyya –

He^-asws said: ‘When the boundaries are established and the roads are designated, then there is no right of pre-emption’.[212]

و هذا القول مجاز و المراد و حيزت الطرق فخرجت عن حال الاشتراك و طريقة الاختلاط شبه ذلك بصرف الإنسان عن وجهه و عكسه عن جهته و هذا الخبر مما يستشهد به من قال إن الشفعة إنما تجب للشريك المخالط دون الجار المجاور و قال أهل العراق إنما يجب للشريك المخالط ثم للجار المجاور.

Note – And this statement is figurative. What is meant is when the roads are set apart and no longer remain in a state of joint ownership and intermingling. This is likened to turning a person away from his direction and diverting him from his course. This report is among the evidence cited by those who say that the right of pre-emption belongs only to a co-partner in shared property, not to a neighbouring owner. The people of Iraq, however, said that it is obligatory first for the co-partner in shared property, and then for the neighbouring owner.

10- 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: الشُّفْعَةُ عَلَى عَدَدِ الرِّجَالِ وَ لَيْسَ بِأَصْلٍ.

(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 right of pre-emption is based upon the number of men, not according to the share’.[213]

11- وَ قَالَ ص‏ الشُّفْعَةُ لَا تُورَثُ.

And he^-saww said: ‘The pre-emption is not inherited’.[214]

باب 4 الغصب و ما يوجب الضمان‏

CHAPTER 4 – THE USURPATION AND WHAT OBLIGATES THE COMPENSATION

1- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ الْحَجَرُ الْغَصْبُ فِي الدَّارِ رَهْنٌ عَلَى خَرَابِهَا.

(The book) ‘Nahj Al Balagah’ –

Amir Al-Momineen^-asws said: ‘The usurpation of a stone in the house is a pledge upon its ruination’.[215]

قال السيد رضوان الله عليه و يروى هذا الكلام للنبي ص و لا عجب أن يشتبه الكلامان فإن مستقاهما من قليب و مفرغهما من ذنوب.

The Seyyid, may the Pleasure of Allah^-azwj be upon him, said, ‘And this speech is of the Prophet^-saww, and it is not surprising that the two speeches resemble each other for their source is from one well, and their^-asws being free from sins’.

Translator’s note – If someone unlawfully takes possession of part of a property (even as small as a stone), they will see all of it is ruined due to the usurpation.

2- وَ مِنْهُ، قَالَ ع‏ يَنَامُ الرَّجُلُ عَلَى الثَّكَلِ وَ لَا يَنَامُ عَلَى الْحَرَبِ.

And from it, he^-asws said: ‘The man can sleep upon the bereavement, and (but) he cannot sleep upon the loss of wealth’.[216]

قال السيد رضوان الله عليه و معنى ذلك أنه يصبر على قتل الأولاد و لا يصبر على سلب الأموال.

The Seyyid, may the Pleasure of Allah^-azwj be upon him, said, ‘And the meaning of that is that he can be patient upon the children being killed but cannot be patient upon the loss of wealth’.

3- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ: مَنِ اسْتَعَانَ عَبْداً مَمْلُوكاً لِقَوْمٍ فَعِيبَ فَهُوَ ضَامِنٌ وَ مَنِ اسْتَعَانَ حُرّاً صَغِيراً فَعِيبَ فَهُوَ ضَامِنٌ‏.

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

From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Ali^-asws said: ‘The one who hires an owned slave to a people, and he is defective, he is responsible, and the one who hires a free young person, and he is defective, he is responsible’.[217]

4- قب، المناقب لابن شهرآشوب‏ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي ثَلَاثَةِ نَفَرٍ اشْتَرَكُوا فِي بَعِيرٍ فَأَخَذَهُ أَحَدُ الثَّلَاثَةِ فَعَقَلَهُ وَ شَدَّ يَدَيْهِ جَمِيعاً وَ مَضَى فِي حَاجَةٍ وَ جَاءَ الرَّجُلَانِ فَخَلَّيَا يَداً وَاحِدَةً وَ تَرَكَا وَاحِدَةً وَ تَشَاغَلَا عَنْهُ فَقَامَ الْبَعِيرُ يَمْشِي عَلَى ثَلَاثَةِ قَوَائِمَ فَتَرَدَّى فِي بِئْرٍ فَانْكَسَرَ الْبَعِيرُ فَأَدْرَكُوا ذَكَاتَهُ فَنَحَرُوهُ ثُمَّ بَاعُوا لَحْمَهُ فَأَتَاهُمُ الرَّجُلُ فَقَالَ لِمَ أَحْلَلْتُمُوهُ حَتَّى أَجِي‏ءَ وَ أَحْفَظَهُ أَوْ يَحْفَظَهُ أَحَدُكُمَا

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

Amir Al-Momineen^-asws judged regarding three persons who were shared-owners of a camel. One of the three took it and tied its two forelegs, and went regarding a need, and the two men came and they untied its one foreleg and left one, and were pre-occupied from it. The camel stood up to walk upon three legs and fell into a well. The camel broke (died), and they came across it and slaughtered it, then sold its meat. The man came to them. He said, ‘Why did you release it, until I could come and preserve it, or one of you could preserve it?’

فَقَضَى ع عَلَى شَرِيكَيْهِ الثُّلُثَ مِنْ أَجْلِ أَنَّهُ كَانَ قَدْ أَوْثَقَ حَقَّهُ وَ عَقَلَ الْبَعِيرَ فَخَلَّيَاهُ فَنَظَرُوا فِي ثَمَنِ لَحْمِ الْبَعِيرِ فَإِذَا هُوَ ثُلُثُ الثَّمَنِ بِقَدْرِ مَا كَانَ لِلرَّجُلِ الثُّلُثُ فَأَخَذَهُ كُلَّهُ بِحَقِّهِ وَ خَرَجَ الرَّجُلَانِ صُفْراً فَذَهَبَ حَظُّهُ بِحَظِّهِمَا.

He^-asws judged against the two partners (to pay) the third (to the third partner) for the reason that he had secured his right and fastened the camel. The two had untied it. They looked into the price of the camel meat, and it was a third of the price (of the camel), in accordance to what (share) was for the man, a third. He took all of it (the meat) as his right, and the two men went out with zero, as his right did away both their rights.[218]

5- مَجَالِسُ الشَّيْخِ، الْحُسَيْنُ بْنُ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامِ بْنِ سُهَيْلٍ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنْ زُرَيْقِ بْنِ الزُّبَيْرِ الْخُلْقَانِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع يَوْماً إِذْ دَخَلَ عَلَيْهِ رَجُلَانِ مِنْ أَهْلِ الْكُوفَةِ مِنْ أَصْحَابِنَا فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَ تَعْرِفُهُمَا

(The book) ‘Majaalis’ of the Sheykh – Al Husayn Bin Abdullah Bin Ibrahim, from Haroun Bin Musa Al Tal’ukbari, from Muhammad Bin Hammam Bin Suheyl, from Abdullah Bin Ja’far Al Himeyri, from Muhammad Bin Khalid Al Tayalisy, from Zureyq Bin Al Zubeyr Al Khulqany who said,

‘One day I was in the presence of Abu Abdullah^-asws when two men from the people of Kufa, from our companions, entered to see him^-asws. Abu Abdullah^-asws said: ‘Do you recognise these two?’

I said, ‘Yes, they are from your^-asws followers’.

قُلْتُ نَعَمْ هُمَا مِنْ مَوَالِيكَ فَقَالَ نَعَمْ وَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ أَجِلَّةَ مَوَالِيَّ بِالْعِرَاقِ

He^-asws said: ‘Yes, and the Praise is for Allah^-azwj Who Made the most majestic of our^-asws followers to be in Iraq’.

فَقَالَ لَهُ أَحَدُ الرَّجُلَيْنِ جُعِلْتُ فِدَاكَ إِنَّهُ كَانَ عَلَيَّ مَالٌ لِرَجُلٍ يُنْسَبُ إِلَى بَنِي عَمَّارٍ الصَّيَارِفِ بِالْكُوفَةِ وَ لَهُ بِذَلِكَ ذِكْرُ حَقٍّ وَ شُهُودٌ فَأَخَذَ الْمَالَ وَ لَمْ أَسْتَرْجِعْ مِنْهُ الذِّكْرَ بِالْحَقِّ وَ لَا كَتَبْتُ عَلَيْهِ كِتَاباً وَ لَا أَخَذْتُ مِنْهُ بَرَاءَةً وَ ذَلِكَ لِأَنِّي وَثِقْتُ‏ بِهِ وَ قُلْتُ لَهُ مَزِّقِ الذِّكْرَ بِالْحَقِّ الَّذِي عِنْدَكَ  

One of the two men said to him, ‘May I be sacrificed for you^-asws! Upon me was some money for a man attributed to the clan of Ammar the money-changer at Al-Kufa, and for him there was mention of that right (in a document) and witnesses. He took the money and I did not seek return of the document of the right from him, nor did I write any letter upon it, nor did I take a freedom (from the debt) from him, and that is because I trusted him and said to him, ‘Tear up the document of the right which is in your possession’.

فَمَاتَ وَ تَهَاوَنَ بِذَلِكَ وَ لَمْ يُمَزِّقْهَا وَ أَعْقَبَ هَذَا أَنْ طَالَبَنِي بِالْمَالِ وُرَّاثُهُ وَ حَاكَمُونِي وَ أَخْرَجُوا بِذَلِكَ الذِّكْرِ بِالْحَقِّ وَ أَقَامُوا الْعُدُولَ فَشَهِدُوا عِنْدَ الْحَاكِمِ فَأُخِذْتُ بِالْمَالِ وَ كَانَ الْمَالُ كَثِيراً فَتَوَارَيْتُ عَنِ الْحَاكِمِ

He died and took that lightly and did not tear it up, and as a consequence of this, his inheritors demanded the money from me and they took me to a judge with that document of the right, and they established the just witnesses who testified in the presence of the judge. So I was seized for that money, and the money was a lot. I hid from the judge.

 فَبَاعَ عَلَيَّ قَاضِي الْكُوفَةِ مَعِيشَةً لِي وَ قَبَضَ الْقَوْمُ الْمَالَ وَ هَذَا رَجُلٌ مِنْ إِخْوَانِنَا ابْتُلِيَ بِشِرَاءِ مَعِيشَتِي مِنَ الْقَاضِي

The judge of Al-Kufa sold my livelihood (income stream) of mine against me, and the people (inheritors) took possession of the money, and this man is from our brethren who was tested with acquiring my livelihood (income stream) from the judge.

   ثُمَّ إِنَّ وَرَثَةَ الْمَيِّتِ أَقَرُّوا أَنَّ الْمَالَ كَانَ أَبُوهُمْ قَدْ قَبَضَهُ وَ قَدْ سَأَلُوهُ أَنْ يَرُدَّ عَلَيَّ مَعِيشَتِي وَ يُعْطُونَهُ فِي أَنْجُمٍ مَعْلُومَةٍ فَقَالَ إِنِّي أُحِبُّ أَنْ تَسْأَلَ أَبَا عَبْدِ اللَّهِ ع عَنْ هَذَا

Then inheritors of the deceased accepted that their (late) father had taken the money and they asked him to return my livelihood (income stream) to me and give him in known instalments. He said, ‘I would love to ask Abu Abdullah^-asws about this’.

فَقَالَ الرَّجُلُ جَعَلَنِيَ اللَّهُ فِدَاكَ كَيْفَ أَصْنَعُ

The man said, ‘May Allah^-azwj Make me sacrificed for you^-asws! How shall I deal with it?’

فَقَالَ لَهُ تَصْنَعُ أَنْ تَرْجِعَ بِمَالِكَ عَلَى الْوَرَثَةِ وَ تَرُدَّ الْمَعِيشَةَ إِلَى صَاحِبِهَا وَ تُخْرِجَ يَدَكَ عَنْهَا

He^-asws said: ‘What you should do is reclaim your money from the heirs, return the livelihood to its owner, and withdraw your hand from it!’

قَالَ فَإِذَا أَنَا فَعَلْتُ ذَلِكَ لَهُ أَنْ يُطَالِبَنِي بِغَيْرِ هَذَا

He said, ‘If I were to do that for him, he will demand from me with other than this!’

 قَالَ لَهُ نَعَمْ لَهُ أَنْ يَأْخُذَ مِنْكَ مَا أَخَذْتَ مِنَ الْغَلَّةِ مِنْ ثَمَنِ الثِّمَارِ وَ كُلَّ مَا كَانَ مَرْسُوماً فِي الْمَعِيشَةِ يَوْمَ اشْتَرَيْتَهَا يَجِبُ أَنْ تَرُدَّ كُلَّ ذَلِكَ إِلَّا مَا كَانَ مِنْ زَرْعٍ زَرَعْتَهُ أَنْتَ فَإِنَّ لِلْمُزَارِعِ إِمَّا قِيمَةُ الزَّرْعِ وَ إِمَّا أَنْ يَصْبِرَ عَلَيْكَ إِلَى وَقْتِ حَصَادِ الزَّرْعِ فَإِنْ لَمْ يَفْعَلْ كَانَ ذَلِكَ لَهُ وَ رَدَّ عَلَيْكَ الْقِيمَةَ وَ كَانَ الزَّرْعُ لَهُ

He^-asws said to him: ‘Yes, for him is to take from you whatever you have taken from the yield of the price of fruits, and all what you took in produce from the price of the fruits and everything that was designated as part of the livelihood on the day you purchased it. All of that must be returned, except for the crops that you yourself planted. In that case, the planter has the right either to the value of the crops or to wait until the time of harvest. If he does not agree to wait, then the crops belong to him, and he must return to you their value, and the crops are for him’.

قُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ كَانَ هَذَا قَدْ أَحْدَثَ فِيهَا بِنَاءً أَوْ غَرَسَ

I said, ‘May I be sacrificed for you^-asws! Supposing in it any construction or planting had occurred?’

قَالَ لَهُ قِيمَةُ ذَلِكَ أَوْ يَكُونُ ذَلِكَ الْمُحْدَثُ بِعَيْنِهِ يَقْلَعُهُ وَ يَأْخُذُهُ

He^-asws said: ‘The value of that must be given, or the very thing that was newly added may be removed and he should take it away’.

قُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ كَانَ فِيهَا غَرْسٌ أَوْ بِنَاءٌ فَقَلَعَ الْغَرْسَ وَ هَدَمَ الْبِنَاءَ

I said, ‘May I be sacrificed for you^-asws! Supposing there were plants in it or a building, so he uproots the plants and demolishes the building?’

فَقَالَ يَرُدُّ ذَلِكَ إِلَى مَا كَانَ أَوْ يَغْرَمُ الْقِيمَةَ لِصَاحِبِ الْأَرْضِ فَإِذَا رَدَّ جَمِيعَ مَا أَخَذَهُ مِنْ غَلَّاتِهَا إِلَى صَاحِبِهَا وَ رَدَّ الْبِنَاءَ وَ الْغَرْسَ وَ كُلَّ مُحْدَثٍ إِلَى مَا كَانَ أَوْ رَدَّ الْقِيمَةَ كَذَلِكَ يَجِبُ عَلَى صَاحِبِ الْأَرْضِ أَنْ يَرُدَّ عَلَيْهِ كُلَّ مَا خَرَجَ عَنْهُ فِي إِصْلَاحِ الْمَعِيشَةِ مِنْ قِيمَةِ غَرْسٍ أَوْ بِنَاءٍ أَوْ نَفَقَةٍ فِي مَصْلَحَةِ الْمَعِيشَةِ وَ دَفْعِ النَّوَائِبِ عَنْهَا كُلُّ ذَلِكَ فَهُوَ مَرْدُودٌ إِلَيْهِ.

He^-asws said: ‘He must restore it to what it was, or pay the value to the owner of the land. When he returns everything he took from its produce to its owner, and restores the building, the planting, and everything newly added to what it was, or returns their value, then likewise the owner of the land is obliged to return to him everything he spent on improving the livelihood, whether the value of planting, building, or expenses for its maintenance and for warding off harms. All of that must be returned to him’.[219]

باب 5 أصناف القضاة و حال قضاة الجور و الترافع إليهم‏

CHAPTER 5 – THE TYPES OF JUDGES, AND STATE OF THE TYRANNICAL JUDGES, AND RAISING THE CASES TO THEM

1- ج، الإحتجاج عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا بَيْنَهُمَا مُنَازَعَةٌ فِي دَيْنٍ أَوْ مِيرَاثٍ فَتَحَاكَمَا إِلَى السُّلْطَانِ وَ إِلَى الْقُضَاةِ أَ يَحِلُ‏ ذَلِكَ

(The book) ‘Al Ihtijaj’ – From Umar Bin Hanzala who said,

‘I asked Abu Abdullah^-asws about two men from our companions. There is a dispute between them regarding a debt or inheritance, so they take the case to the ruler or to the judges, ‘Is that permissible?’

قَالَ ع مَنْ تَحَاكَمَ إِلَيْهِمْ فِي حَقٍّ أَوْ بَاطِلٍ فَإِنَّمَا تَحَاكَمَ إِلَى الْجِبْتِ وَ الطَّاغُوتِ الْمَنْهِيِّ عَنْهُ وَ مَا حُكِمَ لَهُ بِهِ فَإِنَّمَا يَأْخُذُ سُحْتاً وَ إِنْ كَانَ حَقُّهُ ثَابِتاً لَهُ لِأَنَّهُ أَخَذَهُ بِحُكْمِ الطَّاغُوتِ وَ قَدْ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَكْفُرَ بِهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ- يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ وَ قَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ‏

He^-asws said: ‘The one who takes a case to them, true or false, he has rather taken his case to the false god (Jibt) and the tyrant (Taghout) which he has been forbidden from, and whatever he judges for him with, he has rather taking an ill-gotten gain, and even if his right is established for him, because he has taken by a judgment of the tyrant, and Allah^-azwj Mighty and Majestic has Commanded him to disbelieve him. Allah^-azwj Mighty and Majestic Says: They are intending to summon each other to the judgment of the tyrant, although they have been Commanded to disbelieve in him [4:60]’.

قُلْتُ فَكَيْفَ يَصْنَعَانِ وَ قَدِ اخْتَلَفَا

I said, ‘So how should they deal with it, and they have differed?’

قَالَ يَنْظُرَانِ مَنْ كَانَ مِنْكُمْ مِمَّنْ قَدْ رَوَى حَدِيثَنَا وَ عَرَفَ حَلَالَنَا وَ حَرَامَنَا وَ عَرَفَ أَحْكَامَنَا فَلْيَرْضَوْا بِهِ حَكَماً فَإِنِّي قَدْ جَعَلْتُهُ عَلَيْكُمْ حَاكِماً

He^-asws said: ‘They should look for the one from you who has reported our^-asws Ahadeeth, and recognises our^-asws permissible(s) and our^-asws prohibitions, and recognises our^-asws rulings, so they should be satisfied with him as a judge, for I^-asws have made him to be a judge upon you all!

فَإِذَا حَكَمَ بِحُكْمٍ وَ لَمْ يَقْبَلْهُ مِنْهُ فَإِنَّمَا بِحُكْمِ اللَّهِ اسْتَخَفَّ وَ عَلَيْنَا رَدَّ وَ الرَّادُّ عَلَيْنَا كَالرَّادِّ عَلَى اللَّهِ وَ هُوَ عَلَى حَدِّ الشِّرْكِ بِاللَّهِ

If he were to judge with a ruling and he does not accept it from him, rather he has taken lightly with a Ruling of Allah^-azwj and has rejected upon us^-asws, and the rejecter upon us is the rejecter upon Allah^-azwj, and he would be upon the borders of association (Shirk) with Allah^-azwj!’

قُلْتُ فَإِنْ كَانَ كُلُّ وَاحِدٍ مِنْهُمَا اخْتَارَ رَجُلًا مِنْ أَصْحَابِنَا فَرَضِيَا أَنْ يَكُونَا النَّاظِرَيْنِ فِي حَقِّهِمَا فَاخْتَلَفَا فِيمَا حَكَمَا فَإِنَّ الْحَكَمَيْنِ اخْتَلَفَا فِي حَدِيثِكُمْ

I said, ‘Supposing each one of them had chosen a man from our companions, and they agree that they would be looking into their rights, but they differ in what they judge, so the two judges differ regarding your^-asws Ahadeeth?’

قَالَ إِنَّ الْحُكْمَ مَا حَكَمَ بِهِ أَعْدَلُهُمَا وَ أَفْقَهُهُمَا وَ أَصْدَقُهُمَا فِي الْحَدِيثِ وَ أَوْرَعُهُمَا وَ لَا يُلْتَفَتُ إِلَى مَا يَحْكُمُ بِهِ الْآخَرُ

He^-asws said: ‘The (final) judgment is what is judged by their most just, and their most understanding, and their most truthful regarding the Hadeeth, and their most devout (pious), and what the other one had judged with should not be turned to!’

قُلْتُ فَإِنَّهُمَا عَدْلَانِ مَرْضِيَّانِ عُرِفَا بِذَلِكَ- لَا يَفْضُلُ أَحَدُهُمَا صَاحِبَهُ

I said, ‘Supposing they are both just, satisfactory, well-known with that, one of them does not surpass the other?’

قَالَ يُنْظَرُ إِلَى مَا كَانَ مِنْ رِوَايَتِهِمَا عَنَّا فِي ذَلِكَ الَّذِي حَكَمَا الْمُجْمَعَ عَلَيْهِ بَيْنَ أَصْحَابِكَ فَيُؤْخَذُ بِهِ مِنْ حُكْمِهِمَا وَ يُتْرَكُ الشَّاذُّ الَّذِي لَيْسَ بِمَشْهُورٍ عِنْدَ أَصْحَابِكَ فَإِنَّ الْمُجْمَعَ عَلَيْهِ لَا رَيْبَ فِيهِ

He^-asws said: ‘It should be looked at what was from their reporting from us^-asws regarding that (case) which they had judged, what there is consensus upon between your companions. It should be taken with from their rulings, and leave the unusual which isn’t well-known in the presence of your companions, for the one there is consensus upon, there is no doubt in it!

 فَإِنَّمَا الْأُمُورُ ثَلَاثَةٌ أَمْرٌ بَيِّنٌ رُشْدُهُ فَيُتَّبَعُ وَ أَمْرٌ بَيِّنٌ غَيُّهُ فَيُجْتَنَبُ وَ أَمْرٌ مُشْكِلٌ يُرَدُّ حُكْمُهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى رَسُولِهِ ص

But rather, the matters are three – a matter its guidance is clear so it should be followed, and a matter its error is clear so it should be avoided, and a problematic matter. Its ruling should be referred to Allah^-azwj Mighty and Majestic and to His^-azwj Rasool^-saww.

وَ قَدْ قَالَ رَسُولُ اللَّهِ ص حَلَالٌ بَيِّنٌ وَ حَرَامٌ بَيِّنٌ وَ شُبُهَاتٌ تَتَرَدَّدُ بَيْنَ ذَلِكَ فَمَنْ تَرَكَ الشُّبُهَاتِ نَجَا مِنَ الْمُحَرَّمَاتِ وَ مَنْ أَخَذَ بِالشُّبُهَاتِ ارْتَكَبَ الْمُحَرَّمَاتِ وَ هَلَكَ مِنْ حَيْثُ لَا يَعْلَمُ

And Rasool-Allah^-saww had said: ‘Halal (Permissible) is clear, and Haraam (Prohibition) is clear, and suspect matters fluctuate between that. The one who leaves the suspect matters will be saved from the Prohibitions, and the one who takes with the suspect matters will indulge in the Prohibitions, and he will be destroyed from where he does not know!’

قُلْتُ فَإِنْ كَانَ الْخَبَرَانِ عَنْكُمَا مَشْهُورَيْنِ قَدْ رَوَاهُمَا الثِّقَاتُ عَنْكُمْ

I said, ‘Supposing there were two Ahadeeth from you^-asws are well-known having been reported by the trusted ones, from you^-asws all (Imams^-asws)?’

قَالَ يُنْظَرُ مَا وَافَقَ حُكْمُهُ حُكْمَ الْكِتَابِ وَ السُّنَّةِ وَ خَالَفَ الْعَامَّةَ فَيُؤْخَذُ بِهِ وَ يُتْرَكُ مَا خَالَفَ حُكْمُهُ حُكْمَ الْكِتَابِ وَ السُّنَّةِ وَ وَافَقَ الْعَامَّةَ

He^-asws said: ‘Whatever his judgment is compatible with Judgment of the Book and the Sunnah and opposes the general Muslims should be taken with, and whatever of his judgment opposes Judgment of the Book and the Sunnah and is compatible to the general Muslims should be neglected!’

قُلْتُ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ إِنْ كَانَ الْفَقِيهَانِ عَرَفَا حُكْمَهُ مِنَ الْكِتَابِ وَ السُّنَّةِ ثُمَّ وَجَدْنَا أَحَدَ الْخَبَرَيْنِ يُوَافِقُ الْعَامَّةَ وَ الْآخَرَ يُخَالِفُ بِأَيِّهِمَا نَأْخُذُ مِنَ الْخَبَرَيْنِ

I said, ‘May I be sacrificed for you^-asws! What is your^-asws view if they were both jurists, recognising its ruling from the Book and the Sunnah? Then we find one of the Hadeeth being compatible with the general Muslims and the other opposing, which of the two should we take from the two Ahadeeth?’

قَالَ يُنْظَرُ إِلَى مَا هُمْ إِلَيْهِ يَمِيلُونَ فَإِنَّ مَا خَالَفَ الْعَامَّةَ فَفِيهِ الرَّشَادُ

He^-asws said: ‘One should look at when they are inclining towards, for whatever opposes the general Muslims, the rightful guidance is in it’.

قُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ وَافَقَهُمُ الْخَبَرَانِ جَمِيعاً

I said, ‘May I be sacrificed for you^-asws! Supposing both the Ahadeeth are compatible with them all?’

قَالَ انْظُرُوا إِلَى مَا يَمِيلُ إِلَيْهِ حُكَّامُهُمْ وَ قُضَاتُهُمْ فَاتْرُكُوهُ جَانِباً وَ خُذُوا بِغَيْرِهِ

He^-asws said: ‘Look at what their rulers and their judges are inclining towards, leave it aside and take with the other one!’

قُلْتُ فَإِنْ وَافَقَ حُكَّامُهُمُ الْخَبَرَيْنِ جَمِيعاً

I said, ‘Supposing their rulers are compatible with both the Ahadeeth together?’

قَالَ إِذَا كَانَ كَذَلِكَ فَأَرْجِهِ وَ قِفْ عِنْدَهُ حَتَّى تَلْقَى إِمَامَكَ فَإِنَّ الْوُقُوفَ عِنْدَ الشُّبُهَاتِ خَيْرٌ مِنَ الِاقْتِحَامِ فِي الْهَلَكَاتِ وَ اللَّهُ الْمُرْشِدُ.

He^-asws said: ‘When it was like that, postpone it and pause at it until you meet your Imam^-asws, for the pausing at the suspect matters is better than the storming into the destruction, and Allah^-azwj is the Guide’.[220]

2- ج، الإحتجاج عَنْ سَعْدِ بْنِ أَبِي الْخَصِيبِ قَالَ: دَخَلْتُ أَنَا وَ ابْنُ أَبِي لَيْلَى الْمَدِينَةَ فَبَيْنَا نَحْنُ فِي مَسْجِدِ الرَّسُولِ ص إِذْ دَخَلَ جَعْفَرُ بْنُ مُحَمَّدٍ ع فَقُمْنَا إِلَيْهِ فَسَاءَلَنِي عَنْ نَفْسِي وَ أَهْلِي ثُمَّ قَالَ مَنْ هَذَا مَعَكَ

(The book) ‘Al Ihtijaj’ – From Sa’ad Bin Abu Al Khaseyb who said,

‘I and Ibn Abu Layla entered Al-Medina. While we were in Masjid of the Rasool^-saww when Ja’far^-asws Bin Muhammad^-asws entered. We stood up to him^-asws. He^-asws asked me about myself and my family, then said: ‘Who is this one with you?’

فَقُلْتُ ابْنُ أَبِي لَيْلَى قَاضِي الْمُسْلِمِينَ

I said, ‘Ibn Abu Layla, judge of the Muslims!’

فَقَالَ نَعَمْ

He^-asws said: ‘Yes’.

ثُمَّ قَالَ لَهُ تَأْخُذُ مَالَ هَذَا فَتُعْطِيهِ هَذَا وَ تُفَرِّقُ بَيْنَ الْمَرْءِ وَ زَوْجِهِ وَ لَا تَخَافُ فِي هَذَا أَحَداً

Then he^-asws said to him: ‘You take the wealth of this one and give it to this one, and you separate between the man and his wife and you don’t fear anyone in this?’

 قَالَ نَعَمْ

He said, ‘Yes’.

قَالَ فَبِأَيِّ شَيْ‏ءٍ تَقْضِي

He^-asws said: ‘So by which thing do you judge?’

قَالَ بِمَا بَلَغَنِي عَنْ رَسُولِ اللَّهِ ص وَ عَنْ أَبِي بَكْرٍ وَ عُمَرَ

He said, ‘With whatever has reached me from Rasool-Allah^-saww, and from Abu Bakr and Umar’.

قَالَ فَبَلَغَكَ أَنَّ رَسُولَ اللَّهِ ص قَالَ أَقْضَاكُمْ عَلِيٌّ

He^-asws said: ‘Has it reached you that Rasool-Allah^-saww had said that your most judicial is Ali^-asws?’

قَالَ نَعَمْ

He said, ‘Yes’.

قَالَ فَكَيْفَ تَقْضِي بِغَيْرِ قَضَاءِ عَلِيٍّ ع وَ قَدْ بَلَغَكَ هَذَا

He^-asws said: ‘So how come you are judging with other than the judgment of Ali^-asws, and this has reached you?’

قَالَ فَاصْفَرَّ وَجْهُ ابْنِ أَبِي لَيْلَى ثُمَّ قَالَ الْتَمِسْ لِنَفْسِكَ زَمِيلًا وَ اللَّهِ لَا أُكَلِّمُكَ مِنْ رَأْسِي كَلِمَةً أَبَداً. 

He (the narrator) said, ‘The face of Ibn Abu Layla paled. Then he^-asws said: ‘Seek a companion for yourself. By Allah^-azwj, I^-asws will not speak to you from my^-asws head a single word, ever!’[221]

3- ل، الخصال جَعْفَرُ بْنُ عَلِيٍّ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا فَشَتْ أَرْبَعَةٌ ظَهَرَتْ أَرْبَعَةٌ إِذَا فَشَا الزِّنَا ظَهَرَتِ الزَّلَازِلُ وَ إِذَا أُمْسِكَتِ الزَّكَاةُ هَلَكَتِ الْمَاشِيَةُ وَ إِذَا جَارَ الْحُكَّامُ فِي الْقَضَاءِ أُمْسِكَ الْقَطْرُ مِنَ السَّمَاءِ وَ إِذَا خُفِرَتِ الذِّمَّةُ نُصِرَ الْمُشْرِكُونَ عَلَى الْمُسْلِمِينَ.

(The book) ‘Al Khisaal’ – Ja’far Bin Ali, from his grandfather Al Hassan Bin Abdullah, from Ali Bin Hassan, from his uncle Abdul Rahman,

From Abu Abdullah^-asws having said: ‘When four (matters) are widespread, four will appear. When the adultery is widespread the earthquakes will appear, and when the Zakat is withheld the livestock will perish, and when the judges are tyrannical in the judging the drops of the sky will be withheld, and when protection (by the Muslims government to the people of the Book) is violated, the Polytheists will be victorious over the Muslims’.[222]

4- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: الْقُضَاةُ أَرْبَعَةٌ قَاضٍ قَضَى بِالْحَقِّ وَ هُوَ لَا يَعْلَمُ أَنَّهُ حَقٌّ فَهُوَ فِي النَّارِ وَ قَاضٍ قَضَى بِالْبَاطِلِ وَ هُوَ لَا يَعْلَمُ أَنَّهُ بَاطِلٌ فَهُوَ فِي النَّارِ وَ قَاضٍ قَضَى بِالْبَاطِلِ وَ هُوَ يَعْلَمُ أَنَّهُ بَاطِلٌ فَهُوَ فِي النَّارِ وَ قَاضٍ قَضَى بِالْحَقِ‏ وَ هُوَ يَعْلَمُ أَنَّهُ حَقٌّ فَهُوَ فِي الْجَنَّةِ.

(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Sa’dabady, from Al Barqy, from his father, from Ibn Abu Umeyr raising it to,

Abu Abdullah^-asws said: ‘The judgments are four – a judge judges with the truth and he does not know that it is the truth, so he would be in the Hellfire; and a judge judging with the falsehood and he does not know that it is false, so he would be in the Hellfire; and a judge judging with the falsehood and he knows that is it false, he would be in the Hellfire; and a judge judging with the truth and he knows that it is true, he would be in the Paradise’.[223]

5- ل، الخصال عَنِ الصَّادِقِ ع قَالَ: لَا يَطْمَعَنَّ قَلِيلُ الْفِقْهِ فِي الْقَضَاءِ.

(The book) ‘Al Khisaal’ –

From Al-Sadiq^-asws having said: ‘The one of little (knowledge of) jurisprudence should not have aspiration in judging’.[224]

6- ضا، فقه الرضا عليه السلام‏ اعْلَمْ أَنَّ الْقُضَاةَ أَرْبَعَةٌ قَاضٍ يَقْضِي بِالْبَاطِلِ وَ هُوَ يَعْلَمُ أَنَّهُ بَاطِلٌ فَهُوَ فِي النَّارِ وَ قَاضٍ يَقْضِي بِالْبَاطِلِ وَ هُوَ لَا يَعْلَمُ أَنَّهُ بَاطِلٌ فَهُوَ فِي النَّارِ وَ قَاضٍ قَضَى بِالْحَقِّ وَ هُوَ لَا يَعْلَمُ أَنَّهُ حَقٌّ فَهُوَ فِي النَّارِ وَ قَاضٍ قَضَى بِالْحَقِّ وَ هُوَ يَعْلَمُ أَنَّهُ حَقٌّ فَهُوَ فِي الْجَنَّةِ فَاجْتَنِبِ الْقَضَاءَ فَإِنَّكَ لَا تُقِيمُ بِهِ.

(The book) ‘Fiqh Al-Reza^-asws’ – ‘Know that the judgments are four – a judge judging with the falsehood and he knows that it is false, so he would be in the Hellfire; and a judge judging with the falsehood and he does not know that it is false, he would be in the Hellfire; and a judge judging with the truth and he does not know it is true, he would be in the Hellfire; and a judge judging with the truth and he knows it is true, he would be in the Paradise! Therefore, shun the judging for you cannot stand with it (uphold it)!’[225]

7- شي، تفسير العياشي عَنْ يُونُسَ مَوْلَى عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ كَانَتْ بَيْنَهُ وَ بَيْنَ أَخِيهِ مُنَازَعَةٌ فَدَعَاهُ إِلَى رَجُلٍ مِنْ أَصْحَابِهِ يَحْكُمُ بَيْنَهُمَا فَأَبَى إِلَّا أَنْ يَرْفَعَهُ إِلَى السُّلْطَانِ فَهُوَ كَمَنْ حَاكَمَ إِلَى الْجِبْتِ وَ الطَّاغُوتِ وَ قَدْ قَالَ اللَّهُ‏ يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ‏ إِلَى قَوْلِهِ‏ بَعِيداً.

Tafseer Al-Ayyashi – From Yunus, a disciple of Ali,

From Abu Abdullah^-asws having said: ‘One who has a dispute between him and his brother so he calls him to a man from his companion to judge between them but he refuses except that he will raise it to the ruler, he is like the one who has gone for judgment to the false god (Jibt) and the tyrant (Taghout), and Allah^-azwj has Said: They are intending to summon each other to the judgment of the tyrant, although they have been Commanded to disbelieve in him, and the Satan intends to stray them with a far straying [4:60]’.[226]

8- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ تَعَالَى‏ أَ لَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِما أُنْزِلَ إِلَيْكَ وَ ما أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ‏

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

From Abu Abdullah^-asws regarding Words of Allah^-azwj Exalted: Have you not seen those who are alleging that they do believe in what is Revealed unto you and what was Revealed from before you? They are intending to summon each other to the judgment of the tyrant [4:60].

فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّهُ لَوْ كَانَ لَكَ عَلَى رَجُلٍ حَقٌّ فَدَعَوْتَهُ إِلَى حُكَّامِ أَهْلِ الْعَدْلِ فَأَبَى عَلَيْكَ إِلَّا أَنْ يُرَافِعَكَ إِلَى حُكَّامِ أَهْلِ الْجَوْرِ لِيَقْضُوا لَهُ كَانَ مِمَّنْ حَاكَمَ إِلَى الطَّاغُوتِ.

He^-asws said: ‘O Abu Muhammad! It is that if there was a right for you upon a man so you call him to the judges of the just people but he refuses upon you except he will raise your case to the judges of the tyrannical people in order for them to judge for him, he would be from the ones taking a case to the tyrant’.[227]

9- شي، تفسير العياشي عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ الْحُكُومَةِ قَالَ مَنْ حَكَمَ بِرَأْيِهِ بَيْنَ اثْنَيْنِ فَقَدْ كَفَرَ.

(The book) ‘Tafseer Al Ayyashi’ – From Ammar Bin Musa,

From Abu Abdullah^-asws, he (the narrator) said, ‘He^-asws was asked about the judging. He^-asws said: ‘One who judges between two by his opinion, he has committed Kufr (blasphemed)!’[228]

10- شي، تفسير العياشي عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِ‏ أَنَّ عَلِيّاً ع مَرَّ عَلَى قَاضٍ فَقَالَ هَلْ تَعْرِفُ النَّاسِخَ مِنَ الْمَنْسُوخِ

(The book) ‘Tafseer Al Ayyashi’ – From Abdul Rahman Al Sulamy,

‘Ali^-asws passed by a judge. He^-asws said: ‘Do you recognise the Abrogating from the Abrogated (Verses of the Quran)?’

قَالَ لَا

He said, ‘No’.

فَقَالَ هَلَكْتَ وَ أَهْلَكْتَ تَأْوِيلُ كُلِّ حَرْفٍ مِنَ الْقُرْآنِ عَلَى وُجُوهٍ.

He^-asws said: ‘You are destroyed and getting others to be destroyed! Interpretation of every letter of the Quran is based upon its perspective!’[229]

11- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ قَوْلُ اللَّهِ- وَ لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ وَ تُدْلُوا بِها إِلَى الْحُكَّامِ‏

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

From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘And do not devour your wealth between yourselves by falsehood, dangling these (as a bribe) to the judges [2:188]’.

فَقَالَ يَا أَبَا بَصِيرٍ إِنَّ اللَّهَ قَدْ عَلِمَ أَنَّ فِي الْأُمَّةِ حُكَّاماً يَجُورُونَ أَمَا إِنَّهُ لَمْ يَعْنِ حُكَّامَ أَهْلِ الْعَدْلِ وَ لَكِنَّهُ عَنَى حُكَّامَ أَهْلِ الْجَوْرِ

He^-asws said: ‘O Abu Baseer! Allah^-azwj Knew that in the community, there will be judges who will be judging tyrannically. But, He^-azwj does not Mean the just people, but He^-azwj means the judges of the tyrannical people.

يَا أَبَا مُحَمَّدٍ أَمَا إِنَّهُ لَوْ كَانَ لَكَ عَلَى رَجُلٍ حَقٌّ فَدَعَوْتَهُ إِلَى حُكَّامِ أَهْلِ الْعَدْلِ فَأَبَى عَلَيْكَ إِلَّا أَنْ يُرَافِعَكَ إِلَى حُكَّامِ أَهْلِ الْجَوْرِ لِيَقْضُوا لَهُ كَانَ مِمَّنْ يُحَاكِمُ إِلَى الطَّاغُوتِ.

O Abu Muhammad! But, if there were to be a right for you upon a man, so you call him to judges of the just people, but he refuses upon you except that he will raise you to the judges of the tyrannical people for them to judge for him, he would be from the ones taking a case to the tyrants’.[230]

12- شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ عَلِيٍّ قَالَ: قَرَأْتُ فِي كِتَابِ أَبِي الْأَسَدِ إِلَى أَبِي الْحَسَنِ الثَّانِي ع وَ جَوَابُهُ بِخَطِّهِ سَأَلَ عَنْ تَفْسِيرِ قَوْلِهِ- وَ لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ وَ تُدْلُوا بِها إِلَى الْحُكَّامِ‏

(The book) ‘Tafseer Al Ayyashi’ –

From Al-Hassan^-asws Bin Ali^-asws having said: ‘I read in a letter of Abu Al-Asad to Abu Al-Hassan^-asws the 2^nd, and his^-asws answer in his^-asws handwriting, asking about interpretation of His^-azwj Words: ‘And do not devour your wealth between yourselves by falsehood, dangling these (as a bribe) to the judges [2:188]’.

 قَالَ فَكَتَبَ إِلَيْهِ الْحُكَّامُ الْقُضَاةُ

He (the narrator) said, ‘He^-asws wrote to him: ‘The ‘Hukam’ (in the Verse) are the judges’.

قَالَ ثُمَّ كَتَبَ تَحْتَهُ هُوَ أَنْ يَعْلَمَ الرَّجُلُ أَنَّهُ ظَالِمٌ الْعَاصِي وَ هُوَ غَيْرُ مَعْذُورٍ فِي أَخْذِهِ ذَلِكَ الَّذِي حَكَمَ لَهُ بِهِ إِذَا كَانَ قَدْ عَلِمَ أَنَّهُ ظَالِمٌ.

Then he^-asws wrote beneath it: ‘It is that the man knows he is unjust, disobedient, and he is not excused in his taking that which has been judged for him with, when he had known that he (judge) is unjust’.[231]

13- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ حَكَمَ فِي دِرْهَمَيْنِ حُكْمَ جَوْرٍ ثُمَّ كَبَّرَ عَلَيْهِ كَانَ مِنْ أَهْلِ هَذِهِ الْآيَةِ- وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْكافِرُونَ‏

(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Muskan,

From Abu Abdullah^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘One who judges regarding two Dirham a tyrannical judgment, then enforces upon him, would be from the people of this Verse: And the ones who do not judge with what Allah Revealed, so them, they are the Kafirs [5:44]’.

فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ وَ كَيْفَ [جَبَرَ] عَلَيْهِ

I said, ‘O son^-asws of Rasool-Allah^-saww, and how does he enforce upon him?’

قَالَ يَكُونُ لَهُ سَوْطٌ وَ سِجْنٌ فَيَحْكُمُ عَلَيْهِ فَإِنْ رَضِيَ بِحُكُومَتِهِ وَ إِلَّا ضَرَبَهُ بِسَوْطِهِ وَ حَبَسَهُ فِي سِجْنِهِ.

He^-asws said: ‘For him would be a whip, and a prison, so he judges against him. Either he agrees with it or else he would beat him with his whip and hold him in his prison’.[232]

14- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ حَكَمَ فِي دِرْهَمَيْنِ بِغَيْرِ مَا أَنْزَلَ اللَّهُ فَقَدْ كَفَرَ وَ مَنْ حَكَمَ فِي دِرْهَمَيْنِ فَأَخْطَأَ كَفَرَ.

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

From Abu Abdullah^-asws having said: ‘One who judges regarding two Dirhams with other than what Allah^-azwj has Revealed has committed Kufr, and the one who judges regarding two Dirhams, so he errs, has committed Kufr’.[233]

15- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ بن [عَنْ‏] عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ مَنْ حَكَمَ فِي دِرْهَمَيْنِ بِغَيْرِ مَا أَنْزَلَ اللَّهُ فَهُوَ كَافِرٌ بِاللَّهِ الْعَظِيمِ.

(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer, from Ali,

From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘One who judges regarding two Dirhams with other than what Allah^-azwj has Revealed, he is a disbeliever (Kafir) in Allah^-azwj the Magnificent!’[234]

16- شي، تفسير العياشي عَنْ بَعْضِ أَصْحَابِهِ قَالَ سَمِعْتُ عَمَّاراً يَقُولُ عَلَى مِنْبَرِ الْكُوفَةِ- ثَلَاثَةٌ يَشْهَدُونَ عَلَى عُثْمَانَ أَنَّهُ كَافِرٌ وَ أَنَا الرَّابِعُ وَ أَنَا أُسَمِّ الْأَرْبَعَةَ

(The book) ‘Tafseer Al Ayyashi’ –

From one of his companions who said, ‘I heard Ammar^-ra saying upon the pulpit of Al-Kufa, ‘Three testified upon Usman that he was a Kafir, and I^-ra am the fourth!’

ثُمَّ قَرَأَ هَؤُلَاءِ الْآيَاتِ فِي الْمَائِدَةِ- وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْكافِرُونَ‏ وَ الظَّالِمُونَ‏ وَ الْفاسِقُونَ.

Then he^-ra read this Verse in (Surah) Al Maidah: And the one who does not judge with what Allah Revealed, so them, they are the transgressors [5:47]’.[235]

17- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ عَلِيٌّ ع‏ مَنْ قَضَى فِي دِرْهَمَيْنِ بِغَيْرِ مَا أَنْزَلَ اللَّهُ فَقَدْ كَفَرَ.

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

From Abu Ja’far^-asws having said: ‘Ali^-asws said: ‘One who judges regarding two Dirhams with other than what Allah^-azwj has Revealed has committed Kufr’.[236]

18- شي، تفسير العياشي عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ حَكَمَ فِي دِرْهَمَيْنِ بِغَيْرِ مَا أَنْزَلَ اللَّهُ فَقَدْ كَفَرَ قُلْتُ كَفَرَ بِمَا أَنْزَلَ اللَّهُ أَوْ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ ص قَالَ وَيْلَكَ إِذَا كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ أَ لَيْسَ قَدْ كَفَرَ بِمَا أَنْزَلَ اللَّهُ.

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

From Abu Abdullah^-asws having said: ‘One who judges regarding two Dirhams with other than what Allah^-azwj Revealed has committed Kufr’.[237]

19- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ أَحْمَدَ بْنِ مَنْصُورٍ عَنْ أَحْمَدَ بْنِ الْفَضْلِ الْكُنَاسِيِّ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَيُّ شَيْ‏ءٍ بَلَغَنِي عَنْكُمْ

(The book) ‘Rijal Al Kashi’ – Muhammad Bin Masoud, from Ahmad Bin Mansour, from Ahmad Bin Al Fazl Al Kunasi who said,

‘Abu Abdullah^-asws said to me: ‘Which thing has reached me^-asws about you all?’

قُلْتُ مَا هُوَ

I said, ‘What is it?’

قَالَ بَلَغَنِي أَنَّكُمْ أَقْعَدْتُمْ قَاضِياً بِالْكُنَاسَةِ

He^-asws said: ‘It has reached me that you have sat (appointed) a judge at Al-Kunasa?’

قَالَ قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ رَجُلٌ يُقَالُ لَهُ عُرْوَةُ الْقَتَّاتُ وَ هُوَ رَجُلٌ لَهُ حَظٌّ مِنْ عَقْلٍ نَجْتَمِعُ عِنْدَهُ فَنَتَكَلَّمُ وَ نَتَسَاءَلُ ثُمَّ نَرُدُّ ذَلِكَ إِلَيْكُمْ

He (the narrator) said, ‘I said, ‘Yes, may I be sacrificed for you^-asws, a man called Urwah Al-Qattat, and he is a man having a good share of intellect. We gather with him, so we talk and ask, then we refer that to you (Imams^-asws)’.

قَالَ لَا بَأْسَ.

He^-asws said: ‘There is no problem’.[238]

20- كِتَابُ الْغَايَاتِ، قَالَ ع‏ خَيْرُ النَّاسِ قُضَاةُ الْحَقِ.

(The book) ‘Kitab Al Gayaat’ –

He^-asws said: ‘Best of the people are the judges (judging with) the truth’.[239]

21- نَهْجُ الْبَلَاغَةِ وَ مِنْ كَلَامِهِ ع فِي صِفَةِ مَنْ يَتَصَدَّى لِلْحُكْمِ بَيْنَ الْأُمَّةِ وَ لَيْسَ لِذَلِكَ بِأَهْلٍ إِنَّ أَبْغَضَ الْخَلَائِقِ إِلَى اللَّهِ رَجُلَانِ

(The book) ‘Nahj Al-Balagah’ – From a speech of his^-asws in describing the one who sits for the judging between the community, and he isn’t rightful with it: ‘The most hateful to Allah^-azwj are two types (of people): –

رَجُلٌ وَكَلَهُ اللَّهُ إِلَى نَفْسِهِ فَهُوَ جَائِرٌ عَنْ قَصْدِ السَّبِيلِ مَشْعُوفٌ بِكَلَامِ بِدْعَةٍ وَ دُعَاءِ ضَلَالَةٍ فَهُوَ فِتْنَةٌ لِمَنِ افْتَتَنَ بِهِ ضَالٌّ عَنْ هَدْيِ مَنْ كَانَ قَبْلَهُ مُضِلٌّ لِمَنِ اقْتَدَى بِهِ فِي حَيَاتِهِ وَ بَعْدَ وَفَاتِهِ حَمَّالٌ خَطَايَا غَيْرِهِ رَهْنٌ بِخَطِيئَتِهِ

A man whom Allah^-azwj Allocates him to himself. He deviates from the purpose of the way. He loves to speak innovations and call to the straying. Thus, he is a Fitna for the one who is tempted by him. He strays away from the guidance by the ones who were before him, straying the one who take his lead during his lifetime and after his death. He is a carrier of sins of others, pledged with his own sins.

وَ رَجُلٌ قَمَشَ جَهْلًا مُوضِعٌ فِي جُهَّالِ الْأُمَّةِ عَادٍ فِي أَغْبَاشِ‏ الْفِتْنَةِ عَمٍ‏ بِمَا فِي عَقْدِ الْهُدْنَةِ قَدْ سَمَّاهُ أَشْبَاهُ النَّاسِ عَالِماً وَ لَيْسَ بِهِ

And a man who has collected ignorance. He is quick among the ignoramuses of the community, turning in the darkness of the Fitna, blind to the advantages of peace and reconciliation. Those resembling the people have named him as a scholar, and he isn’t it.

بَكَّرَ فَاسْتَكْثَرَ مِنْ جَمْعٍ مَا قَلَّ مِنْهُ خَيْرٌ مِمَّا كَثُرَ حَتَّى إِذَا ارْتَوَى مِنْ مَاءٍ آجِنٍ‏ وَ [اكْتَنَزَ] اكْتَثَرَ مِنْ غَيْرِ طَائِلٍ‏ جَلَسَ بَيْنَ النَّاسِ قَاضِياً ضَامِناً لِتَخْلِيصِ‏ مَا الْتَبَسَ عَلَى غَيْرِهِ‏

He goes out early morning amassing a lot, the little from it would have been better than what is more, until when has saturated from the polluted waters and acquired meaningless things, he sits between the people as a judge responsible for solving what is confusing upon others.

فَإِنْ نَزَلَتْ بِهِ إِحْدَى الْمُبْهَمَاتِ هَيَّأَ لَهَا حَشْواً رَثًّا مِنْ رَأْيِهِ ثُمَّ قَطَعَ بِهِ فَهُوَ مِنْ لَبْسِ الشُّبُهَاتِ فِي مِثْلِ نَسْجِ الْعَنْكَبُوتِ لَا يَدْرِي أَصَابَ أَمْ أَخْطَأَ فَإِنْ أَصَابَ خَافَ أَنْ يَكُونَ قَدْ أَخْطَأَ وَ إِنْ أَخْطَأَ رَجَا أَنْ يَكُونَ قَدْ أَصَابَ

If one of the ambiguous problems befalls with him, he prepares for it an additional useless argument from his opinion, then he cuts (judges) by it. Thus, he gets entangled in the confusing doubts in an example of the spider’s web. He does not know whether he is correct or has erred. If he is correct, he fears that he might has erred, and if he has erred, he hopes that he would be correct.

جَاهِلٌ خَبَّاطُ جَهَالاتٍ عَاشٍ‏ رَكَّابُ عَشَوَاتٍ‏ لَمْ يَعَضَّ عَلَى الْعِلْمِ‏ بِضِرْسٍ قَاطِعٍ- [يُذْرِي‏] يَذْرُو الرِّوَايَاتِ [إِذْرَاءَ] ذَرْوَ الرِّيحِ الْهَشِيمَ‏

He is an ignoramus wandering in the in the ignorance’s of life riding without guidance. He does not bite upon the knowledge with cutting incisors. He scatters the reports the (like) the winds scattering leaves.

لَا مَلِيٌ‏ وَ اللَّهِ إِصْدَارِ مَا وَرَدَ عَلَيْهِ وَ لَا [هُوَ] أَهْلٌ لِمَا [فُوِّضَ‏] قُرِّظَ بِهِ [إِلَيْهِ‏] لَا يَحْسَبُ الْعِلْمَ فِي شَيْ‏ءٍ مِمَّا أَنْكَرَهُ وَ لَا يَرَى أَنَّ مِنْ وَرَاءِ مَا بَلَغَ مَذْهَباً لِغَيْرِهِ

By Allah^-azwj! He is neither capable of resolving what is referred to him, nor is he rightful of what position has been assigned to him, nor does he reckon the knowledge regarding anything from what he has denied, nor does he view that there beyond his reach is a doctrine reached by others.

وَ إِنْ أَظْلَمَ عَلَيْهِ أَمْرٌ اكْتَتَمَ بِهِ‏ لِمَا يَعْلَمُ مِنْ جَهْلِ نَفْسِهِ تَصْرُخُ مِنْ جَوْرِ قَضَائِهِ الدِّمَاءُ وَ تَعَجُّ مِنْهُ الْمَوَارِيثُ

And if a matter is obscure to him, he conceals it due to what he knows of his own ignorance. The bloods (lost lives) are crying out due to the tyranny of his judgments, and the inheritances (misappropriated) are grumbling from him.

إِلَى اللَّهِ أَشْكُو مِنْ مَعْشَرٍ يَعِيشُونَ جُهَّالًا وَ يَمُوتُونَ ضُلَّالًا لَيْسَ فِيهِمْ سِلْعَةٌ أَبْوَرُ مِنَ الْكِتَابِ إِذَا تُلِيَ حَقَّ تِلَاوَتِهِ وَ لَا سِلْعَةٌ أَنْفَقُ‏ بَيْعاً وَ لَا أَغْلَى ثَمَناً مِنَ الْكِتَابِ إِذَا حُرِّفَ عَنْ مَوَاضِعِهِ وَ لَا عِنْدَهُمْ أَنْكَرُ مِنَ الْمَعْرُوفِ وَ لَا أَعْرَفُ مِنَ الْمُنْكَرِ

I^-asws complain to Allah^-azwj of the people living in ignorance and dying in straying. There is no commodity more ruinous among them than the Book when it is recited as it is right of reciting it, and there is no commodity more expensive to sell nor of a higher price than the Book when (it’s Verses) are altered from its place, nor is there anything eviller than the act of kindness, nor anything more recognised than the evil’.[240]

22- نهج، نهج البلاغة فِي عَهْدِهِ ع لِلْأَشْتَرِ رَضِيَ اللَّهُ عَنْهُ ثُمَّ اخْتَرْ لِلْحُكْمِ بَيْنَ النَّاسِ أَفْضَلَ رَعِيَّتِكَ فِي نَفْسِكَ مِمَّنْ لَا تَضِيقُ بِهِ الْأُمُورُ وَ لَا يَمْحَكُهُ الْخُصُومُ وَ لَا يَتَمَادَى فِي الزَّلَّةِ وَ لَا يَحْصَرُ مِنَ الْفَيْ‏ءِ إِلَى الْحَقِّ إِذَا عَرَفَهُ وَ لَا تُشْرِفُ نَفْسُهُ عَلَى طَمَعٍ وَ لَا يَكْتَفِي بِأَدْنَى فَهْمٍ دُونَ أَقْصَاهُ

(The book) ‘Nahj Al Balagah’ –

In his^-asws pact for Al-Ashtar^-ra, may Allah^-azwj be Pleased with him^-ra: ‘Then choose between the people for the judgment, the most superior of your citizens in your view, from the ones the affairs would not be restricted with him, nor would his judgment, nor would he deliberately be in the error, nor would he be confined from the environment to the truth when he does recognise it, nor would be overlook himself upon greed nor suffice with low understanding besides being thorough.

[وَ] أَوْقَفَهُمْ فِي الشُّبُهَاتِ وَ آخَذَهُمْ بِالْحُجَجِ وَ أَقَلَّهُمْ تَبَرُّماً بِمُرَاجَعَةِ الْخَصْمِ وَ أَصْبَرَهُمْ عَلَى تَكْشِيفِ الْأُمُورِ وَ أَصْرَمَهُمْ عِنْدَ إِيضَاحِ الْحُكْمِ مِمَّنْ لَا يَزْدَهِيهِ إِطْرَاءٌ وَ لَا يَسْتَمِيلُهُ إِغْرَاءٌ وَ أُولَئِكَ قَلِيلٌ

And he should pause them during the doubtful matters, and take them with the arguments, and least disgusted with the dispute of the litigants, and most patient of them upon uncovering the affairs and their bravest at passing the judgment, from the ones compliments do not sway him nor would he be tempted by elation, and they are few.

ثُمَّ أَكْثِرْ تَعَاهُدَ قَضَائِهِ وَ افْسَحْ لَهُ فِي الْبَذْلِ مَا يُزِيحُ عِلَّتَهُ وَ تَقِلُّ مَعَهُ حَاجَتُهُ إِلَى النَّاسِ وَ أَعْطِهِ مِنَ الْمَنْزِلَةِ لَدَيْكَ مَا لَا يَطْمَعُ فِيهِ غَيْرُهُ مِنْ خَاصَّتِكَ لِيَأْمَنَ بِذَلِكَ اغْتِيَالَ الرِّجَالِ لَهُ عِنْدَكَ

Then frequently check his judgment and be generous to him in the expenses what would impede his reason and his needs to the people would be reduced by it, and give him from the status with you what no others can covet regarding it apart from him, from your special ones for him to be safe by that from the men in your presence to aspire to him’.[241]

23- وَ قَالَ ع‏ فِيمَا كَتَبَ إِلَى قُثَمَ بْنِ الْعَبَّاسِ وَ اجْلِسْ لَهُمُ الْعَصْرَيْنِ فَأَفْتِ لِلْمُسْتَفْتِي وَ عَلِّمِ الْجَاهِلَ وَ ذَاكِرِ الْعَالِمَ وَ لَا يَكُنْ لَكَ إِلَى النَّاسِ سَفِيرٌ إِلَّا لِسَانُكَ وَ لَا حَاجِبٌ إِلَّا وَجْهُكَ وَ لَا تَحْجُبَنَّ ذَا حَاجَةٍ عَنْ لِقَائِكَ بِهَا فَإِنَّهَا إِنْ ذِيدَتْ عَنْ أَبْوَابِكَ فِي أَوَّلِ وِرْدِهَا لَمْ تَجِدْ فِيمَا بَعْدُ عَلَى قَضَائِهَا.

And he^-asws said in what he^-asws had written to Qusam Bin Al-Abbas: ‘And sit to them (for judgment) morning and afternoon. Issue verdict to the seeker of verdict, and teach the ignorant, and discuss with the learned and do not let an ambassador to be for you to the people except your tongue, nor any guard except your face, nor bar the one with need to see you for if he is impeded from your door during the first arrival, you will not be praised upon fulfilling it afterwards.[242]

24- وَ مِنْ وَصِيَّتِهِ ع لِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ عِنْدَ اسْتِخْلَافِهِ إِيَّاهُ عَلَى الْبَصْرَةِ سَعِ النَّاسَ بِوَجْهِكَ وَ مَجْلِسِكَ وَ حُكْمِكَ وَ إِيَّاكَ وَ الْغَضَبَ فَإِنَّهُ طَيْرَةٌ مِنَ الشَّيْطَانِ.

And from his^-asws advice to Abdullah Bin Al-Abbas at his^-asws appointing him as a caliph upon Al-Basra: ‘Be capacious to the people with your face, and your gathering, and your decisions, and beware of the anger for it is an evil omen from the Satan^-la.[243]

25- الْهِدَايَةُ، الْقَضَاءُ وَ الْأَحْكَامُ الْحُكْمُ فِي الدَّعَاوِي كُلُّهَا أَنَّ الْبَيِّنَةَ عَلَى الْمُدَّعِي وَ الْيَمِينَ عَلَى الْمُدَّعَى عَلَيْهِ فَإِنْ رَدَّ الْمُدَّعَى عَلَيْهِ الْيَمِينَ عَلَى الْمُدَّعِي إِذَا لَمْ يَكُنْ لِلْمُدَّعِي شَاهِدَانِ فَلَمْ يَحْلِفْ فَلَا حَقَّ لَهُ إِلَّا فِي الْحُدُودِ فَإِنَّهُ لَا يَمِينَ فِيهَا وَ فِي الدَّمِ فَإِنَّ الْبَيِّنَةَ عَلَى الْمُدَّعَى عَلَيْهِ وَ الْيَمِينَ عَلَى الْمُدَّعِي لِئَلَّا يَبْطُلَ دَمُ امْرِئٍ مُسْلِمٍ.

(The book) ‘Al-Hidaya’ – Judgment and rulings – The burden of proof is on the claimant, and the oath is on the defendant. If the defendant rejects the oath, it is on the claimant, provided the claimant does not have two witnesses and does not swear, then he has no right except in cases of legal penalties, where there is no oath, and in matters of blood, for the evidence is on the defendant and the oath is on the claimant so that the blood of a Muslim person is not invalidated’.[244]

باب 6 كراهة تولي الخصومة

CHAPTER 6 – ABHORRENCE OF PROLONGED DISPUTE

1– نَهْجُ الْبَلَاغَةِ، فِي حَدِيثِهِ ع‏ أَنَّ لِلْخُصُومَةِ قُحَماً.

(The book) ‘Nahj Al-Balagah’ –

In his^-asws Hadeeth: ‘For the disputes there is ruination’’.[245]

2- نَهْجُ الْبَلَاغَةِ، قَالَ ع‏ مَنْ بَالَغَ فِي الْخُصُومَةِ أَثِمَ وَ مَنْ قَصَّرَ فِيهَا ظُلِمَ وَ لَا يَسْتَطِيعُ أَنْ يَتَّقِيَ اللَّهَ مَنْ خَاصَمَ.

(The book) ‘Nahj Al-Balagah’ –

He^-asws said: ‘One going to the extreme in the disputing sins, and the one deficient in it will be oppressed, and the one who disputes you is not capable of fearing Allah^-azwj’’.[246]

3- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ‏ أَنَّهُ قَالَ يَوْماً لِابْنِ أَبِي لَيْلَى أَ تَقْضِي بَيْنَ النَّاسِ يَا عَبْدَ الرَّحْمَنِ

(The book) ‘Da’aim Al Islam’ –

We are reporting from Ja’far^-asws Bin Muhammad^-asws, may the Salawaat of Allah^-azwj be upon him^-asws. One day he^-asws said to Ibn Abu Layla, ‘Are you judging between the people, O Abdul Rahman?’

فَقَالَ نَعَمْ يَا ابْنَ رَسُولِ اللَّهِ

He said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’

قَالَ تَنْزِعُ مَالًا مِنْ يَدَيْ هَذَا فَتُعْطِيهِ هَذَا وَ تَنْزِعُ امْرَأَةً مِنْ يَدَيْ هَذَا فَتُعْطِيهَا هَذَا قَالَ نَعَمْ

He^-asws said: ‘You snatch the wealth from the hands of this one and cut this one off, and you snatch a woman from the hands of this one and you give her to this one?’

قَالَ بِمَ ذَا تَفْعَلُ ذَلِكَ كُلَّهُ

He^-asws said: ‘By what do you do all of that?’

قَالَ بِكِتَابِ اللَّهِ

He said, ‘By the Book of Allah^-azwj’.

قَالَ كُلُّ شَيْ‏ءٍ تَفْعَلُهُ تَجِدُهُ فِي كِتَابِ اللَّهِ

He^-asws said: ‘Everything you do, you find it in the Book of Allah^-azwj?’

قَالَ لَا

He said, ‘No’.

قَالَ فَمَا لَمْ تَجِدْهُ فِي كِتَابِ اللَّهِ فَمِنْ أَيْنَ تَأْخُذُهُ

He^-asws said: ‘So what you do not find in the Book of Allah^-azwj, from where do you take it?’

قَالَ فَآخُذُهُ عَنْ رَسُولِ اللَّهِ ص

He said, ‘I take it from Rasool-Allah^-saww’.

قَالَ وَ كُلُّ شَيْ‏ءٍ تَجِدُهُ فِي كِتَابِ اللَّهِ وَ سُنَّةِ رَسُولِ اللَّهِ

He^-asws said: ‘And everything you find, being in the Book of Allah^-azwj and Sunnah of Rasool-Allah^-saww?’ 

قَالَ مَا لَمْ أَجِدْهُ فِي كِتَابِ اللَّهِ وَ لَا فِي سُنَّةِ رَسُولِ اللَّهِ ص أَخَذْتُهُ عَنْ أَصْحَابِ رَسُولِ اللَّهِ

He said, ‘Whatever I do not find in the Book of Allah^-azwj nor being in Sunnah of Rasool-Allah^-saww, I take it from companions of Rasool-Allah^-saww’.

قَالَ عَنْ أَيِّهِمْ تَأْخُذُ

He^-asws said: ‘From which of them do you take?’

قَالَ عَنْ أَبِي بَكْرٍ وَ عُمَرَ وَ عَلِيٍّ وَ عُثْمَانَ وَ طَلْحَةَ وَ الزُّبَيْرِ وَ عَدَّ أَصْحَابَ رَسُولِ اللَّهِ ص

He said, ‘From Abu Bakr, and Umar, and Ali^-asws, and Usman, and Talha, and Al-Zubeyr, and a number of companions of Rasool-Allah^-saww’.

قَالَ وَ كُلُّ شَيْ‏ءٍ تَأْخُذُهُ عَنْهُمْ تَجِدُهُمْ قَدِ اجْتَمَعُوا عَلَيْهِ  

He^-asws said: ‘And everything you take from them you are finding them to have had a consensus upon it?’

قَالَ لَا

He said, ‘No’. 

قَالَ فَإِذَا اخْتَلَفُوا فَبِقَوْلِ مَنْ تَأْخُذُ مِنْهُمْ

He^-asws said: ‘So when they are differing, by whose word from them do you take?’

قَالَ بِقَوْلِ مَنْ رَأَيْتُ أَنْ آخُذَ مِنْهُمْ أَخَذْتُ

He said, ‘By the word of the one I opine I should be taking from’.

قَالَ وَ لَا تُبَالِي أَنْ تُخَالِفَ الْبَاقِينَ

He^-asws said: ‘And you don’t care if the rest of them differ?’

قَالَ لَا

He said, ‘No’.

قَالَ فَهَلْ تُخَالِفُ عَلِيّاً فِيمَا بَلَغَكَ أَنَّهُ قَضَى بِهِ

He^-asws said: ‘So do you oppose Ali^-asws among what has reached you that he had judged with?’

قَالَ رُبَّمَا خَالَفْتُهُ إِلَى غَيْرِهِ

He said, ‘Sometimes I do oppose him^-asws (Imam Ali^-asws) to (prefer) others’.

فَسَكَتَ أَبُو عَبْدِ اللَّهِ ع سَاعَةً يَنْكُتُ فِي الْأَرْضِ ثُمَّ رَفَعَ رَأْسَهُ إِلَيْهِ فَقَالَ لَهُ يَا عَبْدَ الرَّحْمَنِ فَمَا تَقُولُ يَوْمَ الْقِيَامَةِ إِنْ أَخَذَ رَسُولُ اللَّهِ ص بِيَدِكَ وَ أَوْقَفَكَ بَيْنَ يَدَيِ اللَّهِ وَ قَالَ أَيْ رَبِّ إِنَّ هَذَا بَلَغَهُ عَنِّي قَوْلٌ فَخَالَفَهُ

Abu Abdullah^-asws was silent for a while tapping on the ground, then he^-asws raised his^-asws head towards him. He^-asws said to him: ‘O Abdul Rahman! So, what would you say regarding the Day of Qiyamah if Rasool-Allah^-saww were to hold you by your hand and pause you in front of Allah^-saww and says: ‘Yes, Lord^-azwj! This one, a word had reached him from me^-saww but he opposed it!

قَالَ وَ أَيْنَ خَالَفْتُ قَوْلَهُ يَا ابْنَ رَسُولِ اللَّهِ

He said, ‘And where have I opposed his^-saww word, O son^-asws of Rasool-Allah^-saww?’

قَالَ‏ أَ لَمْ يَبْلُغْكَ قَوْلُهُ ص لِأَصْحَابِهِ أَقْضَاكُمْ عَلِيٌّ

He^-asws said: ‘Has it not reached you, his^-saww word to his^-saww companions: ‘The most just of you is Ali^-asws!

قَالَ نَعَمْ

He said, ‘Yes’.

قَالَ فَإِذَا خَالَفْتَ قَوْلَهُ أَ لَمْ تُخَالِفْ رَسُولَ اللَّهِ ص

He^-asws said: ‘So when you oppose his^-asws word do you not oppose Rasool-Allah^-saww!?’

فَاصْفَرَّ وَجْهُ ابْنِ أَبِي لَيْلَى حَتَّى عَادَ كَالْأُتْرُجَّةِ وَ لَمْ يُحِرْ جَوَاباً.

The face of Ibn Abu Layla paled to the extent it became like a citron, and he could give an answer’.[247]

وَ رُوِّينَا عَنْ عُمَرَ بْنِ أُذَيْنَةَ وَ كَانَ مِنْ أَصْحَابِ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنَ مُحَمَّدٍ ع أَنَّهُ قَالَ: دَخَلْتُ يَوْماً عَلَى عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى بِالْكُوفَةِ وَ هُوَ قَاضٍ فَقُلْتُ أَرَدْتُ أَصْلَحَكَ اللَّهُ أَنْ أَسْأَلَكَ عَنْ مَسَائِلَ وَ كُنْتُ حَدِيثَ السِّنِّ

And we are reporting from Umar Bin Azina, and he was from the companions of Abu Abdullah Ja’far^-asws Bin Muhammad^-asws, he said, ‘One day I entered to see Abdul Rahman Bin Abu Layla at Al-Kufa, and he was a judge. I said, ‘May Allah^-azwj Keep you well! I want to ask you about issues, and I was a young person.

فَقَالَ سَلْ يَا ابْنَ أَخِي عَمَّا شِئْتَ

He said, ‘Ask, O son of my brother, about whatever you like!’

فَقُلْتُ أَخْبِرْنِي عَنْكُمْ مَعَاشِرَ الْقُضَاةِ تَرِدُ عَلَيْكُمُ الْقَضِيَّةُ فِي الْمَالِ وَ الْفَرْجِ وَ الدَّمِ فَتَقْضِي أَنْتَ فِيهَا بِرَأْيِكَ ثُمَّ تَرِدُ تِلْكَ الْقَضِيَّةُ بِعَيْنِهَا عَلَى قَاضِي مَكَّةَ فَيَقْضِي فِيهَا بِخِلَافِ قَضِيَّتِكَ وَ تَرِدُ عَلَى قَاضِي الْبَصْرَةِ وَ قُضَاةِ الْيَمَنِ وَ قَاضِي الْمَدِينَةِ فَيَقْضُونَ فِيهَا بِخِلَافِ ذَلِكَ

I said, ‘Inform about you all, community of judges. Cases are referred to you for judgment regarding the wealth, the private parts (relationship), and the blood (murder), so you judge in it with your opinion. Then that very case is referred to the judge of Makkah, so he judges in it differently to your judgment, and it is referred to the judge of Al-Basra and the judges of Al-Yemen and judge of Al-Medina, so they are judging regarding it differently to that.

ثُمَّ تَجْتَمِعُونَ عِنْدَ خَلِيفَتِكُمُ الَّذِي اسْتَقْضَاكُمْ فَتُخْبِرُونَهُ بِاخْتِلافِ قَضَايَاكُمْ فَيُصَوِّبُ قَوْلَ كُلِّ وَاحِدٍ مِنْكُمْ وَ إِلَهُكُمْ وَاحِدٌ وَ نَبِيُّكُمْ وَاحِدٌ وَ دِينُكُمْ وَاحِدٌ

Then you are gathering in the presence of your caliph, the one who appointed you as judges and you are informing him of your differing judgments. He deems the word of each one of you as correct, and although your God^-azwj is One, and your Prophet^-saww is one, and your religion is one.

فَأَمَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ بِالاخْتِلَافِ فَأَطَعْتُمُوهُ أَمْ نَهَاكُمْ عَنْهُ فَعَصَيْتُمُوهُ أَمْ كُنْتُمْ شُرَكَاءَ اللَّهِ فِي حُكْمِهِ فَلَكُمْ أَنْ تَقُولُوا وَ عَلَيْهِ أَنْ يَرْضَى أَمْ أَنْزَلَ اللَّهُ دِيناً نَاقِصاً فَاسْتَعَانَ بِكُمْ عَلَى إِتْمَامِهِ أَمْ أَنْزَلَهُ اللَّهُ تَامّاً فَقَصَّرَ رَسُولُ اللَّهِ ص عَنْ أَدَائِهِ أَمْ مَا ذَا تَقُولُونَ

Did Allah^-azwj Mighty and Majestic Command you with the differing so you are obeying Him^-azwj, or did He^-azwj Forbid you from it, so you are disobeying Him^-azwj? Or are you partners of Allah^-azwj in His^-azwj Judgments, so for you is to say and upon Him^-azwj is to Agree? Or did Allah^-azwj Reveal a deficient religion so He^-azwj is Seeking your assistance upon completing it, or did Allah^-azwj Reveal it as completed but Rasool-Allah^-saww was deficient from delivering it? Or what is that you are saying?’

فَقَالَ مِنْ أَيْنَ أَنْتَ يَا فَتَى

He said, ‘Where are you from, O youth?’

قُلْتُ مِنْ أَهْلِ الْبَصْرَةِ

I said, ‘From the people of Basra’.

قَالَ مِنْ أَيِّهَا

He said, ‘From which of its tribes?’

قُلْتُ مِنْ عَبْدِ الْقَيْسِ

I said, ‘From Abdul Qays’.

قَالَ مِنْ أَيِّهِمْ

He said, ‘From which (clan) of theirs?’

قُلْتُ مِنْ بَنِي أُذَيْنَةَ

I said, ‘From the clan of Uzina’.

قَالَ مَا قَرَابَتُكَ مِنْ عَبْدِ الرَّحْمَنِ بْنِ أُذَيْنَةَ

He said, ‘What is your relationship with Abdul Rahman Bin Uzina?’

قُلْتُ هُوَ جَدِّي

I said, ‘He is my grandfather’.

فَرَحَّبَ لِي وَ قَرَّبَنِي وَ قَالَ أَيْ فَتَى لَقَدْ سَأَلْتَ فَغَلَّظْتَ وَ انْهَمَكْتَ فَعَوَّصْتَ وَ سَأُخْبِرُكَ إِنْ شَاءَ اللَّهُ

He was welcoming to me and drew me closer and said, ‘Yes, youth! You have asked harshly and delved deeply, making it difficult, and I will be informing you, if Allah^-azwj so Desires.

 أَمَّا قَوْلُكَ فِي اخْتِلَافِ الْقَضَايَا فَإِنَّهُ مَا وَرَدَ عَلَيْنَا مِنْ أَمْرِ الْقَضَايَا مِمَّا لَهُ فِي كِتَابِ اللَّهِ أَصْلٌ وَ فِي سُنَّةِ نَبِيِّهِ فَلَيْسَ لَنَا أَنْ نَعْدُوَ الْكِتَابَ وَ السُّنَّةَ وَ مَا وَرَدَ عَلَيْنَا لَيْسَ فِي كِتَابِ اللَّهِ وَ لَا فِي سُنَّةِ رَسُولِهِ فَإِنَّا نَأْخُذُ فِيهِ بِرَأْيِنَا  

As for your word regarding differing judgments, it is what has been referred to us from the matters of the cases, from what there is an origin for it in the Book of Allah^-azwj and in the Sunnah of His^-azwj Prophet^-saww. It isn’t for us to leave the Book and the Sunnah; and what has been referred to us which is neither in the Book of Allah^-azwj nor in the Sunnah of His^-azwj Rasool^-saww, we take with our opinion’.

قُلْتُ مَا صَنَعْتَ شَيْئاً لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْ‏ءٍ وَ قَالَ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا عَمِلَ بِمَا أَمَرَهُ اللَّهُ بِهِ وَ انْتَهَى عَمَّا نَهَاهُ اللَّهُ عَنْهُ أَ بَقِيَ لِلَّهِ شَيْ‏ءٌ يُعَذِّبُهُ عَلَيْهِ إِنْ لَمْ يَفْعَلْهُ‏ أَوْ يُثِيبُهُ عَلَيْهِ إِنْ فَعَلَهُ

I said, ‘You have not done anything, because Allah^-azwj Mighty and Majestic: We have not neglected in the Book of anything [6:38], and Said in it is a clarification of all things [16:89]. What is your view if a man works with what Allah^-azwj has Commanded him with and desists from what Allah^-azwj has Forbidden from, does there remain anything for Allah^-azwj to Punish him upon if he does not do it, or Reward him upon if he does it?’

قَالَ وَ كَيْفَ يُثِيبُهُ عَلَى مَا لَمْ يَأْمُرْهُ بِهِ أَوْ يُعَاقِبُهُ عَلَى مَا لَمْ يَنْهَهُ عَنْهُ

He said, ‘And how can He^-azwj Reward him upon what He^-azwj did not Command him with, or Punish him upon what He^-azwj did not Forbid him from?’

قُلْتُ وَ كَيْفَ يَرِدُ عَلَيْكَ مِنَ الْأَحْكَامِ مَا لَيْسَ لَهُ فِي كِتَابِ اللَّهِ أَثَرٌ وَ لَا فِي سُنَّةِ نَبِيِّهِ خَبَرٌ

I said, ‘And how can the rulings be referred to you, when there is neither any trace of it in the Book of Allah^-azwj nor any Hadeeth in the Sunnah of His^-azwj Prophet^-saww?’

قَالَ أُخْبِرُكَ يَا ابْنَ أَخِي حَدِيثاً حَدَّثَنَاهُ بَعْضُ أَصْحَابِنَا يَرْفَعُ الْحَدِيثَ إِلَى عُمَرَ بْنِ الْخَطَّابِ أَنَّهُ قَضَى قَضِيَّةً بَيْنَ رَجُلَيْنِ فَقَالَ لَهُ أَدْنَى الْقَوْمِ إِلَيْهِ مَجْلِساً أَصَبْتَ يَا أَمِيرَ الْمُؤْمِنِينَ فَعَلَاهُ عُمَرُ بِالدِّرَّةِ وَ قَالَ ثَكِلَتْكَ أُمُّكَ وَ اللَّهِ مَا يَدْرِي عُمَرُ أَصَابَ أَمْ أَخْطَأَ إِنَّمَا هُوَ رَأْيٌ اجْتَهَدْتُهُ فَلَا تُزَكُّونَا فِي وُجُوهِنَا

He said, ‘I will inform you, O son of my brother, a Hadeeth one of our companions has narrated to us, raising the Hadeeth to Umar Bin Al-Khattab who had judged a case between two men. The closest of the people in the seat said to him, ‘You are correct, O commander of the faithful!’ Umar pained him with the whip and said, ‘May your mother be bereft of you! By Allah^-azwj, Umar does not know whether he is correct or mistaken, but rather it is an opinion I have strived with, so do not praise us in our faces!’

قُلْتُ أَ فَلَا أُحَدِّثُكَ حَدِيثاً

I said, ‘Shall I narrate a Hadeeth to you?’

قَالَ وَ مَا هُوَ

He said, ‘And what is it?’

قُلْتُ أَخْبَرَنِي أَبِي عَنْ أَبِي الْقَاسِمِ الْعَبْدِيِّ عَنْ أَبَانٍ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ قَالَ الْقُضَاةُ ثَلَاثَةٌ هَالِكَانِ وَ نَاجٍ فَأَمَّا الْهَالِكَانِ فَجَائِرٌ جَارَ مُتَعَمِّداً وَ مُجْتَهِدٌ أَخْطَأَ وَ النَّاجِي مَنْ عَمِلَ بِمَا أَمَرَهُ اللَّهُ بِهِ فَهَذَا نَقْضُ حَدِيثِكَ يَا عَمِّ

I said, ‘My father informed me from Abu Al-Qasim Al-Abdy, from Aban, from Ali^-asws Bin Abu Talib^-asws, having said: ‘The judgments are three – two are destroyed and one is saved. As for the two destroyed, a tyrant is tyrannical deliberately, and a striver (making a decision after a long arbitration and deep thinking) is mistaken, while the saved is the one who works with what Allah^-azwj has Commanded him with. So, this contradicts your Hadeeth, O uncle!’

قَالَ أَجَلْ وَ اللَّهِ يَا ابْنَ أَخِي فَتَقُولُ إِنَّ كُلَّ شَيْ‏ءٍ فِي كِتَابِ اللَّهِ

He said, ‘Yes, by Allah^-azwj, O son of my brother! So, you are saying that all things are in the Book of Allah^-azwj?’

قُلْتُ اللَّهُ قَالَ ذَلِكَ وَ مَا مِنْ حَلَالٍ وَ لَا حَرَامٍ وَ لَا أَمْرٍ وَ لَا نَهْيٍ إِلَّا وَ هُوَ فِي كِتَابِ اللَّهِ عَرَفَ ذَلِكَ مَنْ عَرَفَهُ وَ جَهِلَهُ مَنْ جَهِلَهُ وَ لَقَدْ أَخْبَرَنَا اللَّهُ عَزَّ وَ جَلَّ فِيهِ بِمَا لَا نَحْتَاجُ إِلَيْهِ فَكَيْفَ بِمَا نَحْتَاجُ إِلَيْهِ

I said, ‘Allah^-azwj Said that, and there is none from a Halal nor from a Haraam, nor a Command nor a Prohibition except, and it is in the Book of Allah^-azwj. The one who recognises it has recognised it, and the one who is ignorant of it, is ignorant of it, and Allah^-azwj Mighty and Majestic has Informed us in it with what we are not even needy of, so how can it be with what we are need of (that it is not in the Book)?’

قَالَ كَيْفَ قُلْتَ

He said, ‘How can you say so?’

قُلْتُ قَوْلُهُ- فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلى‏ ما أَنْفَقَ فِيها

I said, ‘His Words: So in the morning he was wringing his hands upon what he had spent in these [18:42]’[248].

قَالَ فَعِنْدَ مَنْ يُوجَدُ عِلْمُ ذَلِكَ

He said, ‘So with whom can one find knowledge of that?’

قُلْتُ عِنْدَ مَنْ عَرَفْتُ

I said, ‘With the one who recognises’.

قَالَ وَدِدْتُ لَوْ أَنِّي عَرَفْتُهُ فَأَغْسِلُ قَدَمَيْهِ وَ أَخْدُمُهُ وَ أَتَعَلَّمُ مِنْهُ

He said, ‘I would love it if I could know him, so I would wash his feet and serve him, and learn from him!’

قُلْتُ أُنَاشِدُكَ اللَّهَ هَلْ تَعْلَمُ رَجُلًا كَانَ إِذَا سَأَلَ رَسُولَ اللَّهِ ص أَعْطَاهُ وَ إِذَا سَكَتَ عَنْهُ ابْتَدَأَهُ

I said, ‘I adjure you with Allah^-azwj! Do you know of any man whenever he had asked Rasool-Allah^-saww, he^-saww gave him, and when he was silent, he^-saww initiated him?’

قَالَ نَعَمْ ذَلِكَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع 

He said, ‘Yes, that is Ali^-asws Bin Abu Talib^-asws’.

قُلْتُ فَهَلْ عَلِمْتَ أَنَّ عَلِيّاً سَأَلَ أَحَداً بَعْدَ رَسُولِ اللَّهِ ص عَنْ حَلَالٍ أَوْ حَرَامٍ

I said, ‘Do you know that after Rasool-Allah^-saww, Ali^-asws had asked anyone about a Halal or Haraam?’

قَالَ لَا

He said, ‘No’.

قُلْتُ فَهَلْ عَلِمْتَ أَنَّهُمْ كَانُوا يَحْتَاجُونَ إِلَيْهِ وَ يَأْخُذُونَ عَنْهُ  

I said, ‘Do you know they (companions) were needed to him^-asws and were taking from him^-asws?’

قَالَ نَعَمْ

He said, ‘Yes’.

قُلْتُ فَذَلِكَ عِنْدَهُ

I said, ‘So that (knowledge) is with him^-asws’.

قَالَ فَقَدْ مَضَى فَأَيْنَ لَنَا بِهِ

He said, ‘He^-asws has passed away, so where can it be for us with him^-asws?’

قُلْتُ تَسْأَلُ فِي وُلْدِهِ فَإِنَّ ذَلِكَ الْعِلْمَ فِيهِمْ وَ عِنْدَهُمْ

I said, ‘You can ask his^-asws sons^-asws, for that knowledge is among them^-asws and with them^-asws’.

قَالَ وَ كَيْفَ لِي بِهِمْ

He said, ‘And how can it be for me with them^-asws?’

قُلْتُ أَ رَأَيْتَ قَوْماً كَانُوا فِي مَفَازَةٍ مِنَ الْأَرْضِ وَ مَعَهُمْ أَدِلَّاءُ فَوَثَبُوا عَلَيْهِمْ فَقَتَلُوا بَعْضَهُمْ وَ أَخَافُوا بَعْضَهُمْ فَهَرَبَ وَ اسْتَتَرَ مَنْ بَقِيَ لِخَوْفِهِ فَلَمْ يَجِدُوا مَنْ يَدُلُّهُمْ فَتَاهُوا فِي تِلْكَ الْمَفَازَةِ حَتَّى هَلَكُوا مَا تَقُولُ فِيهِمْ

I said, ‘What is your view of a people who were in a wilderness of the earth and with them were guides, but they pounced upon them and killed some of them and some of them feared so one who remained went into hiding due to his fear, so they could no longer find one who could guide them. So, they wandered in that wilderness until they were destroyed (died). What do you say regarding them?’

قَالَ إِلَى النَّارِ وَ اصْفَرَّ وَجْهُهُ وَ كَانَتْ فِي يَدِهِ سَفَرْجَلَةٌ فَضَرَبَ بِهَا الْأَرْضَ‏ فَتَهَشَّمْتُ وَ ضَرَبَ بَيْنَ يَدَيْهِ وَ قَالَ‏ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ.

He said, ‘To the Hellfire!’, and his face paled, and in his hand was a quince. He threw it on the ground and it shattered, and he struck upon his own hand and said: We are for Allah and we are returning to Him’ [2:156]’.[249]     

4- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ لَا يُقِيمُ أَمْرَ اللَّهِ سُبْحَانَهُ تَعَالَى إِلَّا مَنْ لَا يُصَانِعُ وَ لَا يُضَارِعُ وَ لَا يَتَّبِعُ الْمَطَامِعَ.

(The book) ‘Nahj Al Balagah’ –

Amir Al-Momineen^-asws said: ‘The Commands of Allah^-azwj the Glorious cannot be established except by the one who neither takes a bribe, nor does he resemble (the wrong doers) nor follows the greed’.[250]

باب 7 الرشا في الحكم و أنواعه‏

CHAPTER 7 – THE BRIBERY IN THE JUDGMENT AND ITS TYPES

1- ل، الخصال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: السُّحْتُ ثَمَنُ‏ الْمَيْتَةِ وَ ثَمَنُ الْكَلْبِ وَ ثَمَنُ الْخَمْرِ وَ مَهْرُ الْبَغِيِّ وَ الرِّشْوَةُ فِي الْحُكْمِ وَ أَجْرُ الْكَاهِنِ.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ashary, from Musa Bin Umar, from Ibn Al Mugheira, from Al Sakuni,

From Al-Sadiq^-asws, from his^-asws forefathers^-asws, from Ali^-asws having said: ‘The ill-gotten gains are – price of the dead, and price of the dog, and price of the wine, and dowry of the prostitute, and the bribery in the judgment, and recompense of the sooth-sayer.[251]

2 شي، تفسير العياشي عَنِ السَّكُونِيِ‏ مِثْلَهُ.

(The book) ‘Tafseer Al Ayyashi’ – from Al Sakuni, similar to it.[252]

3- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ السُّحْتُ أَنْوَاعٌ كَثِيرَةٌ مِنْهَا مَا أُصِيبَ مِنْ أَعْمَالِ الْوُلَاةِ الظَّلَمَةِ وَ مِنْهَا أُجُورُ الْقَضَاءِ وَ أُجُورُ الْفَوَاجِرِ وَ ثَمَنُ الْخَمْرِ وَ النَّبِيذُ الْمُسْكِرُ وَ الرِّبَا بَعْدَ الْبَيِّنَةِ فَأَمَّا الرِّشَا يَا عَمَّارُ فِي الْأَحْكَامِ فَإِنَّ ذَلِكَ الْكُفْرُ بِاللَّهِ الْعَظِيمِ وَ بِرَسُولِهِ.

(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Abu Ayoub, from Ammar Bin Marwan who said,

‘Abu Abdullah^-asws said: ‘The ill-gotten gains are of many types. From these is what is achieved from office bearers of the unjust governors, and from these is recompense of the judges, and recompense of the prostitutes, and the price of wine, and the intoxicating Al-Nabeez, and the usury after the clarification. As for the bribe in the judgment O Ammar, that is the blaspheming (Kufr) with Allah^-azwj the Magnificent and with His^-azwj Rasool^-saww!’[253]

4 مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ عَمَّارٍ مِثْلَهُ.

(The book) ‘Ma’any Al Akhbaar’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Abu Ayoub, from Ammar, similar to it.[254]

5- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- أَكَّالُونَ لِلسُّحْتِ‏ قَالَ هُوَ الرَّجُلُ يَقْضِي لِأَخِيهِ الْحَاجَةَ ثُمَّ يَقْبَلُ هَدِيَّتَهُ.

(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 Ali^-asws regarding Words of Allah^-azwj Mighty and Majestic: devouring the ill-gotten gains [5:42]. He^-asws said: ‘He is the man who fulfils the need for his brother, then he accepts a gift’.[255]

6- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ لَيْثِ بْنِ أَبِي سُلَيْمٍ عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّهُ قَالَ: هَدِيَّةُ الْأُمَرَاءِ غُلُولٌ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Abu Amro, from Ibn Uqdah,, from Ahmad Bin Yahya, from Abdul Rahman, from his father, from Lays Bin Abu Suleym, from Ata’a Bin Abu Rabbah,

From Jabir Bin Abdullah^-ra, he^-ra said, ‘The gift by the governors is theft (from the war booty before its distribution)’.[256]

7- شي، تفسير العياشي عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنْ أَكْلِ‏ السُّحْتِ الرِّشْوَةُ فِي الْحُكْمِ.

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

From Abu Abdullah^-asws having said: ‘From consumption of the ill-gotten gains is the bribery in the judgment’.[257]

8- شي، تفسير العياشي عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الرِّشَا فِي الْحُكْمِ هُوَ الْكُفْرُ بِاللَّهِ.

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

From Abu Abdullah^-asws having said: ‘The bribery in the judgment, it is the Kufr with Allah^-azwj’.[258]

9- جع، جامع الأخبار قَالَ النَّبِيُّ ص‏ الرَّاشِي وَ الْمُرْتَشِي وَ الْمَاشِي بَيْنَهُمَا مَلْعُونُونَ.

(The book) ‘Jamie Al Akhbaar’ –

The Prophet^-saww said: ‘The briber and the bribed, and the walker (mediator) between the two are accursed!’[259]

10 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 مِثْلَهُ.

(The book) ‘Kitab Al Imama Wa Al Tabsira’ – from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Asha’s,

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 – similar to it.[260]

11- وَ قَالَ ص‏ لَعَنَ اللَّهُ الرَّاشِيَ وَ الْمُرْتَشِيَ وَ الْمَاشِيَ بَيْنَهُمَا.

And he^-saww said: ‘May Allah^-azwj Curse the briber and the bribed and the walker (mediator) between the two!’[261]

12- وَ قَالَ ص‏ إِيَّاكُمْ وَ الرِّشْوَةَ فَإِنَّهَا مَحْضُ الْكُفْرِ وَ لَا يَشَمُّ صَاحِبُ الرِّشْوَةِ رِيحَ الْجَنَّةِ.

And he^-saww said: ‘Beware of the bribe, for it is pure Kufr, and the owner of the bribe will not smell the aroma of Paradise’.[262]

باب 8 أحكام الولاة و القضاة و آدابهم‏

CHAPTER 8 – RULINGS OF THE GOVERNORS AND THE JUDGES AND THEIR DISCIPLINE

1- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ رَفَعَهُ إِلَى الصَّادِقِ ع عَنْ آبَائِهِ ع‏ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَتَبَ إِلَى عُمَّالِهِ أَدِقُّوا أَقْلَامَكُمْ وَ قَارِبُوا بَيْنَ سُطُورِكُمْ وَ احْذِفُوا عَنِّي فُضُولَكُمْ وَ اقْصِدُوا قَصْدَ الْمَعَانِي وَ إِيَّاكُمْ وَ الْإِكْثَارَ فَإِنَّ أَمْوَالَ الْمُسْلِمِينَ لَا تَحْتَمِلُ الْإِضْرَارَ.

(The book) ‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Sahl, from Ibn Yazeed, from Muhammad Bin Ibrahim Al Nowfali raising it to

Al-Sadiq^-asws, from his^-asws forefathers^-asws: ‘Amir Al-Momineen^-asws wrote to his^-asws office bearers: ‘Make your pens thin, keep your lines close together, omit unnecessary words, aim for the intended meanings, and beware of the excess, for the wealth of Muslims cannot bear the harm!’[263]

2- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ النَّبِيُّ ص‏ لَمَّا وَجَّهَنِي إِلَى الْيَمَنِ إِذَا تُحُوكِمَ إِلَيْكَ فَلَا تَحْكُمْ لِأَحَدِ الْخَصْمَيْنِ دُونَ أَنْ تَسْمَعَ مِنَ الْآخَرِ

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws, by the chain of Al-Tameemi, from Al-Reza^-asws, from his^-asws forefathers^-asws: ‘Amir Al-Momineen^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, said: ‘The Prophet^-saww said when he^-saww sent me^-asws to Al-Yemen: ‘When they bring a case to you^-asws do not judge for anyone of the two disputants without listening to the other’.

قَالَ فَمَا شَكَكْتُ فِي قَضَاءٍ بَعْدَ ذَلِكَ.

He^-asws said: ‘I^-asws did not doubt in any judgment after that’.[264]

3- ما، الأمالي للشيخ الطوسي‏ فِيمَا كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ- لَا تَقْضِ فِي أَمْرٍ وَاحِدٍ بِقَضَاءَيْنِ مُخْتَلِفَيْنِ فَيَخْتَلِفَ أَمْرُكَ وَ تَزِيغَ عَنِ الْحَقِّ وَ أَحِبَّ لِعَامَّةِ رَعِيَّتِكَ مَا تُحِبُّ لِنَفْسِكَ وَ أَهْلِ بَيْتِكَ وَ اكْرَهْ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ وَ أَهْلِ بَيْتِكَ فَإِنَّ ذَلِكَ أَوْجَبُ لِلْحُجَّةِ وَ أَصْلَحُ لِلرَّعِيَّةِ وَ خُضِ الْغَمَرَاتِ وَ لَا تَخَفْ فِي اللَّهِ لَوْمَةَ لَائِمٍ وَ انْصَحِ الْمَرْءَ إِذَا اسْتَشَارَكَ وَ اجْعَلْ نَفْسَكَ أُسْوَةً لِقَرِيبِ الْمُسْلِمِينَ وَ بَعِيدِهِمْ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi –

Among what Amir Al-Momineen^-asws wrote to Muhammad Bin Abu Bakr: ‘Do not rule on a single matter with two conflicting judgments, lest your decision differs and deviates from the truth. Love for the generality of your subjects, what you love for yourself and your household, and dislike for them, what you dislike for yourself and your household. This ensures the validity of the proof and the welfare of the subjects. Take on the responsibilities and do not fear the blame of a critic for the Sake of Allah^-azwj. Advise a person when he consults you, and make yourself an example for both the close and distant Muslims’.[265]

4- ما، الأمالي للشيخ الطوسي الْجِعَابِيُّ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ مُعَاوِيَةَ بْنِ سُفْيَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ الْحَكَمِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ قَاضٍ وَ كَانَ يَقْضِي بَيْنَهُمْ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Jiany, from Ibn Uqdah, from Ali Bin Al-Husayn Bin Abdullah, from his father, from Muawiya Bin Sufyan, from Muhammad Bin Ismail Bin Al Hakam,

From Abu Ja’far^-asws having said: ‘There was a judge among the children of Israel and he used to judge between them’.

 قَالَ فَلَمَّا حَضَرَهُ الْمَوْتُ قَالَ لِامْرَأَتِهِ إِذَا مِتُّ فَاغْسِلِينِي وَ كَفِّنِينِي وَ ضَعِينِي عَلَى سَرِيرِي وَ غَطِّي وَجْهِي فَإِنَّكِ لَا تَرَيْنَ سواء [سُوءاً]

He^-asws said: ‘When the death presented to him, he said to his wife, ‘When I am dead, wash me and shroud me and place me upon my bier and cover my face, for you will not see any evil’.

قَالَ فَلَمَّا أَنْ مَاتَ فَعَلَتْ بِهِ ذَلِكَ ثُمَّ مَكَثَتْ حِيناً وَ كَشَفَتْ عَنْ وَجْهِهِ لِتَنْظُرَ إِلَيْهِ فَإِذَا هِيَ بِدُودَةٍ تَقْرِضُ مَنْخِرَهُ فَفَزِعَتْ لِذَلِكَ فَلَمَّا كَانَ اللَّيْلُ أَتَاهَا فِي مَنَامِهَا فَقَالَ لَهَا أَفْزَعَكِ مَا رَأَيْتِ

He^-asws said: ‘When he died, that was done with him. Then she remained for a while and she uncovered from his face to look at him, and there was an insect biting his nostril. She panicked at that. When it was night he came to her in her dream. He said to her, ‘It alarmed you what you saw?’

فَقَالَتْ أَجَلْ لَقَدْ فَزِعْتُ

She said, ‘Yes, I did panic’.

قَالَ أَمَا إِنَّكِ إِنْ كُنْتِ فَزِعْتِ مَا كَانَ مَا رَأَيْتِ إِلَّا فِي أَخِيكِ فُلَانٍ أَتَانِي وَ مَعَهُ خَصْمٌ لَهُ فَلَمَّا جَلَسَا إِلَيَّ قُلْتُ اللَّهُمَّ اجْعَلِ الْحَقَّ لَهُ وَ وَجِّهِ الْقَضَاءَ لَهُ عَلَى صَاحِبِهِ

He said, ‘Indeed, if you were startled, it was only because of your brother so and so. He came to me with an opponent, and when they both sat before me, I said, ‘O Allah^-azwj Grant him the truth and Direct the judgment in his favour against his opponent!’

فَلَمَّا اخْتَصَمَا إِلَيَّ كَانَ الْحَقُّ لَهُ وَ رَأَيْتُ ذَلِكَ بَيِّناً فِي الْقَضَاءِ فَوَجَّهْتُ الْقَضَاءَ لَهُ عَلَى صَاحِبِهِ فَأَصَابَنِي مَا رَأَيْتَ لِمَوْضِعِ هَوَايَ كَانَ مَعَهُ وَ إِنْ وَافَقَهُ الْحَقُ.

When they disputed before me, the truth was indeed with him, and I saw that clearly in the judgment, so I directed the judgment in his favour against his opponent. What you saw happened because of the position of my desire, even though the truth was with him’.[266]

5 ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع‏ مِثْلَهُ.

(The book) ‘Qasas Al-Anbiya^-as’, may the greeting be upon them^-asws – By the chains to A Sadouq, from Ibn Al Mutawakkil, from Al Himeyri, from Ahmad Bin Muhammad, from Al Sumali, from Abu Ja’far^-asws, similar to it.[267]

6- ضا، فقه الرضا عليه السلام‏ اعْلَمْ أَنَّهُ يَجِبُ عَلَيْكَ أَنْ تُسَاوِيَ بَيْنَ الْخَصْمَيْنِ حَتَّى النَّظَرِ إِلَيْهِمَا حَتَّى لَا يَكُونَ نَظَرُكَ إِلَى أَحَدِهِمْ أَكْثَرَ مِنْ نَظَرِكَ إِلَى الثَّانِي فَإِذَا تَحَاكَمْتَ إِلَى‏ حَاكِمٍ فَانْظُرْ أَنْ تَكُونَ عَلَى يَمِينِ خَصْمِكَ وَ إِذَا تَحَاكَمَ خَصْمَانِ فَادَّعَى كُلُّ وَاحِدٍ مِنْهُمَا عَلَى صَاحِبِهِ دَعْوَى فَالَّذِي يَدَّعِي بِالدَّعْوَى أَحَقُّ مِنْ صَاحِبِهِ أَنْ يُسْمَعَ مِنْهُ فَإِذَا ادَّعَيَا جَمِيعاً فَالدَّعْوَى الَّذِي عَلَى يَمِينِ خَصْمِهِ.

(The book) ‘Fiqh Al-Reza^-asws’ – Know that it is obligatory for you to treat both parties equally, even in looking at them, so that your gazing at one is not greater than your gazing at the other. When you refer a matter to a judge, ensure that you sit on the right of your opponent. If two opponents bring claims against each other, each making a claim against the other, the one who asserts the claim is more deserving to be heard than his opponent. If they both assert claims simultaneously, then the claim of the one on the right of his opponent takes precedence.[268]

7- شي، تفسير العياشي عَنِ الْحَسَنِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا أَتَاكَ الْخَصْمَانِ فَلَا تَقْضِ لِوَاحِدٍ حَتَّى تَسْمَعَ مِنَ الْآخَرِ فَإِنَّهُ أَجْدَرُ أَنْ تَعْلَمَ الْحَقَ.

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

From Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘When the two disputants come to you, do not judge for one until you hear from the other, for it is worthier than you know the truth’.[269]

8- الْهِدَايَةُ، وَ مَنْ حَكَمَ فِي دِرْهَمَيْنِ بِغَيْرِ مَا أَنْزَلَ اللَّهُ فَهُوَ كَافِرٌ.

(The book) ‘Al Hidaya’ –

And the one judging regarding two Dirhams with other than what Allah^-azwj has Revealed, he is a Kafir’.[270]

باب 9 الحكم بالشاهد و اليمين‏

CHAPTER 9 – THE RULING WITH THE WITNESS AND THE OATH

1- لي، الأمالي للصدوق الطَّالَقَانِيُّ عَنِ الْعَدَوِيِّ عَنْ صُهَيْبِ بْنِ عَبَّادٍ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع‏ أَنَّ رَسُولَ اللَّهِ ص قَضَى بِالْيَمِينِ مَعَ الشَّاهِدِ الْوَاحِدِ وَ أَنَّ عَلِيّاً ع قَضَى بِهِ بِالْعِرَاقِ.

(The book) ‘Al Amaali’ of al Sadouq – Al Talaqany, from Al Adawy, from Suheyb Bin Abbad, from his father,

From Al-Sadiq^-asws from his^-asws forefathers^-asws: ‘Rasool-Allah^-saww had judged with the oath with the one witness, and Ali^-asws had judged with it at Iraq’.[271]

2 لي، الأمالي للصدوق بِهَذَا الْإِسْنَادِ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: جَاءَ جَبْرَئِيلُ إِلَى النَّبِيِّ ص فَأَمَرَهُ أَنْ يَأْخُذَ بِالْيَمِينِ مَعَ الشَّاهِدِ.

(The book) ‘Al-Amaali’ of Al-Sadouq – By this chain from Al-Sadiq^-asws, from his^-asws father^-asws, from Jabir Bin Abdullah^-ra having said, ‘Jibraeel^-as came to the Prophet^-saww. He^-as instructed him^-saww take with the oath along with the (one) witness’.[272]

3- ب، قرب الإسناد حَمَّادُ بْنُ عِيسَى عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ أَبِي ع‏ قَضَى رَسُولُ اللَّهِ ص بِشَاهِدٍ وَ يَمِينٍ.

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

From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Ali^-asws said: ‘Rasool-Allah^-saww had judged with a witness and an oath’.[273]

4- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ‏ قَالَ أَبُو حَنِيفَةَ لِأَبِي عَبْدِ اللَّهِ ع تَجْتَزِءُونَ بِشَاهِدٍ وَاحِدٍ وَ يَمِينٍ

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

‘I heard Al-Reza^-asws saying: ‘Abu Haneefa said to Abu Abdullah^-asws, ‘You^-asws are sufficing with one witness and an oath (to make a judgment)?’

قَالَ نَعَمْ قَضَى بِهِ رَسُولُ اللَّهِ ص‏ وَ قَضَى بِهِ عَلِيٌّ ع بَيْنَ أَظْهُرِكُمْ بِشَاهِدٍ وَ يَمِينٍ فَعَجِبَ أَبُو حَنِيفَةَ

He^-asws said: ‘Yes, Rasool-Allah^-saww had judged with it, and Ali^-asws had judged with it in your midst with a witness and an oath!’

فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَعْجَبُ مِنْ هَذَا أَنَّكُمْ تَقْضُونَ بِشَاهِدٍ وَاحِدٍ فِي مِائَةِ شَاهِدٍ وَ تَجْتَزِءُونَ بِشَهَادَاتِهِمْ بِقَوْلِهِ

Abu Haneefa was surprised, so Abu Abdullah^-asws said: ‘Most surprising than this is that you judge by the testimony of a single witness in place of a hundred witnesses and are satisfied with their testimonies through his word’.

فَقَالَ لَهُ لَا نَفْعَلُ

He said to him^-asws, ‘No we don’t!’

فَقَالَ بَلَى تَبْعَثُونَ رَجُلًا وَاحِداً فَيَسْأَلُ عَنْ مِائَةِ شَاهِدٍ فَتُجِيزُونَ شَهَادَاتِهِمْ بِقَوْلِهِ وَ إِنَّمَا هُوَ رَجُلٌ وَاحِدٌ

He^-asws said: ‘Yes! You are sending one man to ask about one hundred witnesses, and are sufficing with their testimonies due to his word, and rather he is one man’.

فَقَالَ أَبُو حَنِيفَةَ أَيْشٍ فَرْقٌ مَا بَيْنَ ظِلَالِ الْمُحْرِمِ وَ الْخِبَاءِ

Abu Haneefa said, ‘Which thing is the difference between the consecrated pilgrim taking shade and the tent?’

فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ السُّنَّةَ لَا تُقَاسُ.

Abu Abdullah^-asws said: ‘The Sunnah cannot be analogised!’[274]

5- أَرْبَعِينُ الشَّهِيدِ، بِإِسْنَادِهِ عَنِ الصَّدُوقِ عَنْ جَعْفَرِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ وَالِدِهِ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عَبْدِ اللَّهِ الْأَشْعَرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ أَبِي رَضِيَ اللَّهُ عَنْهُ‏ قَضَى رَسُولُ اللَّهِ ص بِشَاهِدٍ وَ يَمِينٍ.

(The book) ‘Arbaeen Al Shaheed’ – By his chain from Al Sadouq, from Ja’far Bin Al-Husayn, from Muhammad Bin Abdullah Bin Ja’far Al Himeyri, from his father, from Muhammad Bin Isa Bin Abdullah Al Ashary, from Hammad Bin Isa who said,

‘I heard Abu Abdullah^-asws saying: ‘My^-asws father^-asws, may Allah^-azwj be Pleased with him^-asws said: ‘Rasool-Allah^-saww judged with a witness and an oath’.[275]

6- الْهِدَايَةُ، وَ حَكَمَ رَسُولُ اللَّهِ ص بِشَهَادَةِ شَاهِدٍ وَ يَمِينِ الْمُدَّعِي.

(The book) ‘Al Hidaya’ –

And Rasool-Allah^-saww had judged by the testimony of a witness and oath of the claimant’.[276]

باب 10 الحلف صادقا و كاذبا و تحليف الغير

CHAPTER 10 – SWEARING THE TRUTHFUL AND THE FALSE OATH, AND ADMINISTERING OATHS TO OTHERS

1- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي قَالَ النَّبِيُّ ص‏ مَنْ حَلَفَ بِيَمِينٍ كَاذِبَةٍ صَبْراً لِيَقْطَعَ بِهَا مَالَ امْرِئِ مُسْلِمٍ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ وَ هُوَ عَلَيْهِ غَضْبَانُ إِلَّا أَنْ يَتُوبَ.

(The book) ‘Al Amaali’ of Al Sadouq –

In a Hadeeth of the prohibitions, the Prophet^-saww said: ‘One who swears a false oath deliberately in order to cut (devour) by it wealth of a Muslim person will meet Allah^-azwj Mighty and Majestic and He^-azwj will be Angry upon him, except if he repents’.[277]

2- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ‏ أَبِي الْجَارُودِ عَنْ رَجُلٍ مِنْ عَبْدِ الْقَيْسِ عَنْ سَلْمَانَ رَحِمَهُ اللَّهُ‏ أَنَّهُ مَرَّ عَلَى الْمَقَابِرِ فَقَالَ السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ مِنَ الْمُؤْمِنِينَ وَ الْمُسْلِمِينَ يَا أَهْلَ الدِّيَارِ هَلْ عَلِمْتُمْ أَنَّ الْيَوْمَ جُمُعَةٌ

(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from his father, from Al Barqy, from his father, from Muhammad Bin Sinan, from Abu Al Jaroud, from a man, from Abdul Qays,

From Salman^-ra, may Allah^-azwj Mercy him^-ra, he^-ra passed by the graves. He^-ra said, ‘The greeting be upon you O occupants of the graves, from the believers and the Muslims! O people of the houses! Do you know that today is Friday?’

فَلَمَّا انْصَرَفَ إِلَى مَنْزِلِهِ وَ نَامَ وَ مَلَّكَتْهُ عَيْنَاهُ أَتَاهُ آتٍ فَقَالَ فَعَلَيْكَ السَّلَامُ يَا أَبَا عَبْدِ اللَّهِ تَكَلَّمْتَ فَسَمِعْنَا وَ سَلَّمْتَ فَرَدَدْنَا وَ قُلْتَ هَلْ تَعْلَمُونَ أَنَّ الْيَوْمَ جُمُعَةٌ وَ قَدْ عَلِمْنَا مَا تَقُولُ الطَّيْرُ فِي يَوْمِ الْجُمُعَةِ

When he^-ra left to go to his^-ra home and slept and his eyes overcame him^-ra, a comer came. He said, ‘Upon you^-ra be the greeting, O Abu Abdullah! You^-ra spoke and we listened, and you^-ra greeted and we responded, and you^-ra said, ‘Do you know that today is Friday?’, and we do know what you^-ra said is what the bird says on the day of Friday’.

قَالَ وَ مَا تَقُولُ الطَّيْرُ فِي يَوْمِ الْجُمُعَةِ

He^-ra said, ‘And what do the birds say on the day of Friday?’

قَالَ تَقُولُ قُدُّوسٌ قُدُّوسٌ رَبُّنَا الرَّحْمَنُ الْمَلِكُ مَا يَعْرِفُ عَظَمَةَ رَبِّنَا مَنْ يَحْلِفُ بِاسْمِهِ كَاذِباً.

He said, ‘It says, ‘Holy! Holy is our Lord^-azwj the Beneficent, the King! He does not recognise the Magnificence of our Lord^-azwj, the one who swears by His^-azwj Name falsely!’[278]

3 ثو، ثواب الأعمال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ مِثْلَهُ

(The book) ‘Sawaab Al Amaal’ – My father, from Muhammad Al Attar, similar to it.[279]

4 سن، المحاسن أَبِي‏ مِثْلَهُ.

(The book) ‘Al Mahasin’ – My father, similar to it.[280]

5- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ حَلَفَ بِاللَّهِ فَلْيَصْدُقْ وَ مَنْ لَمْ يَصْدُقْ فَلَيْسَ مِنَ اللَّهِ وَ مَنْ حُلِفَ لَهُ بِاللَّهِ فَلْيَرْضَ وَ مَنْ لَمْ يَرْضَ فَلَيْسَ مِنَ اللَّهِ.

(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Al Khattab, from Usman Bin Isa, from Al Khazzaz,

From Abu Abdullah^-asws having said: ‘One who swears by Allah^-azwj let him be truthful, and one who is truthful isn’t from (the slaves of) Allah^-azwj, and the one whom it is sworn to by Allah^-azwj let him be satisfied, and one who is not satisfied isn’t from (the slaves of) Allah^-azwj’.[281]

6 سن، المحاسن أَبِي عَنْ عُثْمَانَ‏ مِثْلَهُ‏

(The book) ‘Al-Mahasin’ – My father, from Usman, similar to it.[282]

7 ين، كتاب حسين بن سعيد و النوادر عَنْ عُثْمَانَ‏ مِثْلَهُ.

The book of Haseen Bin Saeed, and ‘Al-Nawadir’ – from Usman, similar it.[283]

8- ل، الخصال عَنْ سَعِيدِ بْنِ عِلَاقَةَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ الْيَمِينُ الْفَاجِرَةُ تُورِثُ الْفَقْرَ.

(The book) ‘Al Khisaal’ – From Saeed Bin Ilaqa,

Amir Al-Momineen^-asws said: ‘The immoral oath inherits the poverty’.[284]

9- ما، الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ عُثْمَانَ بْنِ أَحْمَدَ عَنْ أَبِي قِلَابَةَ عَنْ وَهْبِ بْنِ حَرِيزٍ وَ أَبُو زَيْدٍ عَنْ شُعْبَةَ عَنِ الْأَعْمَشِ عَنْ أَبِي وَائِلٍ عَنْ عَبْدِ اللَّهِ عَنِ النَّبِيِّ ص قَالَ: مَنْ حَلَفَ عَلَى يَمِينٍ يَقْتَطِعُ بِهَا مَالَ أَخِيهِ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ وَ هُوَ عَلَيْهِ غَضْبَانُ فَأَنْزَلَ اللَّهُ تَصْدِيقَ ذَلِكَ فِي كِتَابِهِ- إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَ أَيْمانِهِمْ ثَمَناً قَلِيلًا

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Haffar, from Usman Bin Ahmad, from Abu Qilabah, from Wahb Bin Hareez and Abu Zayd, from Shuba, from Al Amsh, from Abu Wail,

From Abu Abdullah^-asws, from the Prophet^-saww, having said: ‘One who swears an oath to cut off (to devour) by it the wealth of his brother, will meet Allah^-azwj Mighty and Majestic, and He^-azwj will be Angry upon him. Allah^-azwj has Revealed verification of that in His^-azwj Book: Those who are taking for the Covenant of Allah and their own oaths, a small price [3:77]’.

قَالَ فَبَرَزَ الْأَشْعَثُ بْنُ قَيْسٍ فَقَالَ فِيَّ نَزَلَتْ خَاصَمْتُ إِلَى رَسُولِ اللَّهِ ص فَقَضَى عَلَيَّ بِالْيَمِينِ.

He (the narrator) said, ‘Al-Ash’as Bin Qays (an enemies of Ahl Al-Bayt^-asws)[285] came out. He said, ‘It was Revealed regarding me! I had brought a dispute to Rasool-Allah^-saww, and he^-saww judged upon me with the oath!’[286]

10- ما، الأمالي للشيخ الطوسي بِهَذَا الْإِسْنَادِ إِلَى وَهْبٍ عَنْ أَبِيهِ عَنْ عَدِيِّ بْنِ عَدِيٍّ عَنْ رَجَاءِ بْنِ حَبْوَةَ وَ الْعُرْسِ بْنِ عَمِيرَةَ قَالَ حَدَّثَنَاهُ عَنْ عَدِيِّ بْنِ عَدِيٍّ عَنْ أَبِيهِ قَالَ: اخْتَصَمَ إِمْرُؤُ الْقَيْسِ وَ رَجُلٌ مِنْ حَضْرَمَوْتَ إِلَى رَسُولِ اللَّهِ ص فِي أَرْضٍ فَقَالَ أَ لَكَ بَيِّنَةٌ

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – By this chain to Wahb, from his father, from Aday, from Raja’a Bin Habwah, and Al Urs Bin Ameyra who said, ‘It is narrated to us from Aday Bin Aday, from his father who said,

‘Imro Al-Qays and a man from Hazramaut brought a dispute to Rasool-Allah^-saww regarding land. He^-saww said: ‘Is there any proof for you?’

قَالَ لَا

He said, ‘No’.

قَالَ فَيَمِينُهُ

He^-saww said: ‘Make him swear an oath!’

قَالَ إِذاً وَ اللَّهِ يَذْهَبُ بِأَرْضِي

He said, ‘Then, by Allah^-azwj he will go with my land!’

قَالَ إِنْ ذَهَبَ بِأَرْضِكَ بِيَمِينِهِ كَانَ مِمَّنْ لَا يَنْظُرُ اللَّهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ وَ لَا يُزَكِّيهِ وَ لَهُ عَذَابٌ أَلِيمٌ

He^-saww said: ‘If he goes with your land by an oath, he would be from the ones Allah^-azwj will not Look at (consider) him on the Day of Qiyamah nor will He^-azwj Purify (Forgive) him, and for him would be painful Punishment!’

قَالَ فَفَزِعَ الرَّجُلُ وَ رَدَّهَا إِلَيْهِ.

He (the narrator) said, ‘The man panicked and returned it to him’.[287]

11 ما، الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ عُثْمَانَ بْنِ أَحْمَدَ عَنْ أَبِي قِلَابَةَ عَنْ أَبِي الْوَلِيدِ عَنْ أَبِي عَوَانَةَ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ عَلْقَمَةَ بْنِ وَائِلٍ عَنْ أَبِيهِ‏ مِثْلَهُ.

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Haffar, from Usman Bin Ahmad, from Abu Qilabah, from Abu Al Waleed, from Abu Awana, from Abdul Malik Bin Umeyr, from Alqamah Bin Wail, from his father, similar to it.[288]

12- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَعْبَدٍ عَنْ دُرُسْتَ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ قَالَ النَّبِيُّ ص‏ مَنْ قَدَّمَ غَرِيماً إِلَى السُّلْطَانِ يَسْتَحْلِفُهُ وَ هُوَ يَعْلَمُ أَنَّهُ يَحْلِفُ ثُمَّ تَرَكَهُ تَعْظِيماً لِلَّهِ عَزَّ وَ جَلَّ لَمْ يَرْضَ اللَّهُ لَهُ بِمَنْزِلَةٍ يَوْمَ الْقِيَامَةِ إِلَّا مَنْزِلَةَ إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ ع.

(The book) ‘Sawab Al Amaal’ – My father, from Sa’ad, from Ibn Hashim, from Ibn Ma’bad, from Dorost, from Abdul Hameed Taie,

From Abu Al-Hassan^-asws the 1^st having said: ‘The Prophet^-saww said: ‘One who brings a debtor to the ruler to make him swear an oath, and he knows he will swear, then he leaves him in reverence to Allah^-azwj Mighty and Majestic, Allah^-azwj will not be Pleased for him of any status on the Day of Qiyamah except the status of Ibrahim^-as, Friend of the Beneficent’.[289]

13 ضا، فقه الرضا عليه السلام‏ مِثْلَهُ‏

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws, similar to it.[290]

14- ص، قصص الأنبياء عليهم السلام عَنِ الصَّادِقِ ع‏ قَالَ عِيسَى لِلْحَوَارِيِّينَ إِنَّ مُوسَى ع أَمَرَكُمْ أَنْ لَا تَحْلِفُوا بِاللَّهِ كَاذِبِينَ وَ أَنَا آمُرُكُمْ أَنْ لَا تَحْلِفُوا بِاللَّهِ لَا كَاذِبِينَ وَ لَا صَادِقِينَ.

(The book) ‘Qasas Al-Anbiya^-as’, may the greeting be upon them^-as – From Al-Sadiq^-asws: ‘Isa^-as said to the disciples: ‘Musa^-as had instructed you not to swear by Allah^-azwj falsely, and I^-as am instructing you that you should not swear by Allah^-azwj, neither falsely nor truthfully’.[291]

15- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى لَا إِلَهَ غَيْرُهُ- وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ أَنْ تَبَرُّوا وَ تَتَّقُوا قَالَ هُوَ قَوْلُ الرَّجُلِ لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ.

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

‘I asked Abu Abdullah^-asws, about Words of Allah^-azwj the Blessed and Exalted, there is no god apart from Him^-azwj: And do not be making Allah as obstacle to your oaths if you are doing good; and be fearing [2:224]. He^-asws said: ‘It is the word of a man, ‘No, by Allah^-azwj!’, and ‘Yes, by Allah^-azwj!’’[292]

16 ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ إِنَّ أَبَاهُ كَانَ تَحْتَهُ امْرَأَةٌ مِنَ الْخَوَارِجِ أَظُنُّهَا كَانَتْ مِنْ بَنِي حَنِيفَةَ فَقَالَ لَهُ مَوْلًى لَهُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ عِنْدَكَ امْرَأَةً تَتَبَرَّأُ مِنْ جَدِّكَ

The book of Haseed Bin Saeed, and ‘Al Nawadir’ – Al Qasim Bin Muhammad, from Ali, from Abu Baseer who said,

‘Abu Ja’far^-asws narrated to me that his^-asws father^-asws had a wife for him^-asws from the Kharijites, I think she was from the clan of Haneefa. A slave of his^-asws said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Under you^-asws is a woman who disavows from your^-asws grandfather (Ali^-asws)!’

قَالَ فَعَقِرَ فَعَلِمْتُ أَنَّهُ طَالَقَهَا فَادَّعَتْ عَلَيْهِ صَدَاقَهَا  فَجَاءَتْ بِهِ إِلَى أَمِيرِ الْمَدِينَةِ تَسْتَعْدِيهِ عَلَيْهِ فَقَالَتْ لِي عَلَيْهِ صَدَاقِي أَرْبَعُمِائَةِ دِينَارٍ

He (the narrator) said, ‘He^-asws was shocked. I came to know (later) that he^-asws had divorced her. She claimed her dowry upon him^-asws. She came with him^-asws to the governor of Medina to claim it against him^-asws. She said to me^-asws, ‘Upon him^-asws is my dowry of four hundred Dinars!’

فَقَالَ الْوَالِي أَ لَكِ بَيِّنَةٌ

The governor said, ‘Is there any proof for you?’

فَقَالَتْ لَا وَ لَكِنْ خُذْ يَمِينَهُ

She said, ‘No, but take his^-asws oath!’

فَقَالَ وَالِي الْمَدِينَةِ يَا عَلِيُّ إِمَّا أَنْ تَحْلِفَ وَ إِمَّا أَنْ تُعْطِيَهَا

The governor of Medina said, ‘O Ali^-asws (Bin Al-Husayn^-asws)! Either you^-asws swear an oath or you^-asws give it to her!’

فَقَالَ لِي يَا بُنَيَّ قُمْ فَأَعْطِهَا أَرْبَعَمِائَةِ دِينَارٍ

He^-asws said to me^-asws: ‘O my^-asws son^-asws! Get up and give her four hundred dinars!’

فَقُلْتُ يَا أَبَتِ جُعِلْتُ فِدَاكَ أَ لَسْتَ مُحِقّاً

I^-asws said: ‘O father^-asws, may I^-asws be sacrificed for you^-asws! Are you^-asws not on the right?’

فَقَالَ بَلَى يَا بُنَيَّ وَ لَكِنِّي أَجْلَلْتُ اللَّهَ أَنْ أَحْلِفَ بِهِ يَمِينَ صَبْرٍ.

He^-asws said: ‘Yes, O my^-asws son^-asws, but I^-asws regard Allah^-azwj as too Majestic to swear by Him^-azwj deliberately’.[293]

17- ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَحْلِفُوا بِاللَّهِ صَادِقِينَ وَ لَا كَاذِبِينَ فَإِنَّ اللَّهَ قَدْ نَهَى عَنْ ذَلِكَ فَقَالَ‏ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Abu Ayoub,

From Abu Abdullah^-asws having said: ‘Do not swear by Allah^-azwj, neither truthfully nor falsely, for Allah^-azwj has Forbidden from that! He^-azwj Said: And do not be making Allah as obstacle to your oaths [2:224]’.[294]

18- ين، كتاب حسين بن سعيد و النوادر عَلِيٌّ قَالَ: كَتَبَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ع يَحْكِي لَهُ شَيْئاً فَكَتَبَ إِلَيْهِ وَ اللَّهِ مَا كَانَ ذَاكَ وَ إِنِّي لَأَكْرَهُ أَنْ أَقُولَ وَ اللَّهِ عَلَى حَالٍ مِنَ الْأَحْوَالِ وَ لَكِنَّهُ غَمَّنِي أَنْ يُقَالَ مَا لَمْ يَكُنْ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ali said,

‘A man wrote to Abu Ja’far^-asws narrating something to him^-asws. He^-asws wrote to him: ‘By Allah^-azwj that did not happen, and I^-asws dislike to say, ‘By, Allah^-azwj’ upon any situation from the situations, but it saddened me^-asws that it be said what did not happen’.[295]

19- ين، كتاب حسين بن سعيد و النوادر يَحْيَى بْنُ عِمْرَانَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ حَلَفَ عَلَى يَمِينِ صَبْرٍ فَقَطَعَ بِهَا مَالَ امْرِئٍ‏ مُسْلِمٍ فَإِنَّمَا قَطَعَ جَذْوَةً مِنَ النَّارِ.

The book Haseen Bin Saeed, and ‘Al Nawadir’ – Yahya Bin Imran, from his father, from Abdullah Bin Suleyman,

From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘One who swears an oath deliberately, so by it he cuts off wealth of a Muslim person, has rather cut an ember of the fire!’[296]

20- عم، إعلام الورى‏ اشْتَهَرَ فِي الرِّوَايَةِ أَنَّ الْمَنْصُورَ أَمَرَ الرَّبِيعَ بِإِحْضَارِ أَبِي عَبْدِ اللَّهِ ع فَأَحْضَرَهُ فَلَمَّا بَصُرَ بِهِ قَالَ قَتَلَنِيَ اللَّهُ إِنْ لَمْ أَقْتُلْكَ أَ تُلْحِدُ فِي سُلْطَانِي وَ تَبْغِينِي الْغَوَائِلَ

(The book) ‘A’lam Al Wara’ –

It is well-known in the reports that (the caliph) Al-Mansour ordered for Abu Abdullah^-asws to be presented, so they presented him^-asws. When he sighted him^-asws, said, ‘May Allah^-azwj Kill me if I don’t kill you! Are you apostatising in my authority and are seeking calamities for me?’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع وَ اللَّهِ مَا فَعَلْتُ وَ لَا أَرَدْتُ فَإِنْ كَانَ بَلَغَكَ فَمِنْ كَاذِبٍ وَ لَوْ كُنْتُ فَعَلْتُ لَقَدْ ظُلِمَ يُوسُفُ فَغَفَرَ وَ ابْتُلِيَ أَيُّوبُ فَصَبَرَ وَ أُعْطِيَ سُلَيْمَانُ فَشَكَرَ فَهَؤُلَاءِ أَنْبِيَاءُ اللَّهِ وَ إِلَيْهِمْ يَرْجِعُ نَسَبُكَ

Abu Abdullah^-asws said to him: ‘By Allah^-azwj, I^-asws have not done so, nor have I^-asws even intended to! If it has reached you such, it is from a liar, and had I^-asws done it, Yusuf^-as was wronged and he^-as forgave, Ayoub^-as was afflicted and he^-as was patient, Suleyman^-as was Given and he^-as appreciated. They^-as are Prophets^-as of Allah^-azwj and your lineage returns to them^-as!’

فَقَالَ لَهُ الْمَنْصُورُ أَجَلْ ارْتَفِعْ هَاهُنَا فَارْتَفَعَ

Al-Mansour said to him^-asws, ‘Yes, come up over here!’

فَقَالَ لَهُ إِنَّ فُلَانَ بْنَ فُلَانٍ أَخْبَرَنِي عَنْكَ بِمَا ذَكَرْتُ

He^-asws went up. He said to him^-asws, ‘So and so, son of so and so informed me about you^-asws with what I mentioned’.

فَقَالَ أَحْضِرْهُ يَا أَمِيرَ الْمُؤْمِنِينَ لِيُوَافِقَنِي عَلَى ذَلِكَ

He^-asws said: ‘Present him, O commander of the faithful, so he may agree with me^-asws upon that’.

فَأُحْضِرَ الرَّجُلُ الْمَذْكُورُ فَقَالَ لَهُ الْمَنْصُورُ أَنْتَ سَمِعْتَ مَا حَكَيْتَ عَنْ جَعْفَرٍ

The mentioned man was presented. Al-Mansour said to him, ‘You heard what you told about Ja’far^-asws?’

قَالَ نَعَمْ

He said, ‘Yes’.

قَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع فَاسْتَحْلِفْهُ عَلَى ذَلِكَ

Abu Abdullah^-asws said: ‘Make him oath upon that!’

 فَقَالَ لَهُ الْمَنْصُورُ أَ تَحْلِفُ

Al-Mansour said to him, ‘Will you swear an oath?’

قَالَ نَعَمْ فَابْتَدَأَ الْيَمِينَ

He said, ‘Yes’, and he began the oath.

فَقَالَ أَبُو عَبْدِ اللَّهِ دَعْنِي يَا أَمِيرَ الْمُؤْمِنِينَ أَحْلِفْهُ أَنَا

Abu Abdullah^-asws said: ‘O commander of the faithful! Leave me^-asws, I^-asws shall make him swear!’

فَقَالَ لَهُ افْعَلْ

He said to him^-asws, ‘Do so’.

فَقَالَ أَبُو عَبْدِ اللَّهِ لِلسَّاعِي قُلْ بَرِئْتُ مِنْ حَوْلِ اللَّهِ وَ قُوَّتِهِ وَ الْتَجَأْتُ إِلَى حَوْلِي وَ قُوَّتِي لَقَدْ فَعَلَ كَذَا وَ كَذَا جَعْفَرٌ

Abu Abdullah^-asws said to the informer: ‘Say, ‘I disavow from the Mighty of Allah^-azwj and His^-azwj Strength, and I shelter to my own mighty and my own strength! Ja’far^-asws has done such and such!’

فَامْتَنَعَ مِنْهَا هُنَيْهَةً ثُمَّ حَلَفَ بِهَا فَمَا بَرِحَ حَتَّى اضْطَرَبَ بِرِجْلِهِ فَقَالَ أَبُو جَعْفَرٍ جُرُّوا بِرِجْلِهِ فَأَخْرِجُوهُ لَعَنَهُ اللَّهُ

He refused from it for a while, to swear with it. He had not departed until his legs trembled. Abu Ja’far (Al-Mansour) said, ‘Drag him by his feet and expel him, may Allah^-azwj Curse him!’

قَالَ الرَّبِيعُ وَ كُنْتُ رَأَيْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع حِينَ دَخَلَ عَلَى الْمَنْصُورِ يُحَرِّكُ شَفَتَيْهِ فَكُلَّمَا حَرَّكَهُمَا سَكَنَ غَضَبُ الْمَنْصُورِ حَتَّى أَدْنَاهُ مِنْهُ وَ رَضِيَ عَنْهُ فَلَمَّا خَرَجَ أَبُو عَبْدِ اللَّهِ مِنْ عِنْدِ أَبِي جَعْفَرٍ اتَّبَعْتُهُ

Al-Rabie said, ‘I had seen Ja’far^-asws Bin Muhammad^-asws when he^-asws entered to see Al-Mansour. He^-asws move his^-asws lips. Every time he^-asws moved them, the anger of Al-Mansour subsided until he drew him^-asws near and was satisfied with him^-asws. When Abu Abdullah^-asws went out from the presence of Abu Ja’far^-asws, I sought him^-asws.

فَقُلْتُ لَهُ إِنَّ هَذَا الرَّجُلَ كَانَ أَشَدَّ النَّاسِ غَضَباً عَلَيْكَ فَلَمَّا دَخَلْتَ عَلَيْهِ وَ حَرَّكْتَ شَفَتَيْكَ سَكَنَ غَضَبُهُ فَبِأَيِّ شَيْ‏ءٍ كُنْتَ تُحَرِّكُهُمَا

I said to him^-asws, ‘This man was the most severe of people in anger upon you^-asws. When you^-asws entered to see him and moved your^-asws lips, his anger subsided. So, with which thing had you^-asws moved your^-asws lips?’

قَالَ بِدُعَاءِ جَدِّيَ الْحُسَيْنِ بْنِ عَلِيٍّ ع

He^-asws said: ‘With a supplication of my^-asws grandfather^-asws Al-Husayn^-asws Bin Ali^-asws’.

فَقُلْتُ جُعِلْتُ فِدَاكَ وَ مَا هَذَا الدُّعَاءُ

I said, ‘May I be sacrificed for you^-asws, and what is this supplication?’

 قَالَ يَا عُدَّتِي عِنْدَ شِدَّتِي وَ يَا غَوْثِي عِنْدَ كُرْبَتِي احْرُسْنِي بِعَيْنِكَ الَّتِي لَا تَنَامُ وَ اكْفِنِي بِرُكْنِكَ الَّذِي لَا يُرَامُ

He^-asws said: ‘O my weapon during my adversity, and O my help during my distress! Guard me with Your^-azwj Eye which does not sleep, and Guard me with Your^-azwj Power which cannot be breached!’

قَالَ الرَّبِيعُ فَحَفِظْتُ هَذَا الدُّعَاءَ فَمَا نَزَلَتْ بِي شِدَّةٌ قَطُّ فَدَعَوْتُ بِهِ إِلَّا فَرَّجَ اللَّهُ عَنِّي

Al Rabie said, ‘I memorised this supplication. No adversity befell with me at all and I supplicated with it, except Allah^-azwj Relived it from me!’

قَالَ وَ قُلْتُ لِجَعْفَرِ بْنِ مُحَمَّدٍ لِمَ مَنَعْتَ السَّاعِيَ أَنْ يَحْلِفَ بِاللَّهِ تَعَالَى‏

He (the narrator) said, ‘And I said to Ja’far^-asws Bin Muhammad^-asws, ‘Why did you^-asws prevent the seeker from swearing by Allah^-azwj the Exalted?’

 قَالَ كَرِهْتُ أَنْ يَرَاهُ اللَّهُ تَعَالَى يُوَحِّدُهُ وَ يُمَجِّدُهُ فَيَحْلُمَ عَنْهُ وَ يُؤَخِّرَ عُقُوبَتَهُ فَاسْتَحْلَفْتُهُ بِمَا سَمِعْتَ فَأَخَذَهُ اللَّهُ أَخْذَةً رَابِيَةً.

He^-asws said: ‘I^-asws disliked that Allah^-azwj would See him professing His^-azwj Oneness so He^-azwj would be Lenient with him and Delay Punishing him, therefore I^-asws made him swear with what you heard, and so Allah^-azwj Seized him a severe seizure’.[297]

21- ختص، الإختصاص قَالَ الصَّادِقُ ع‏ مَنْ حَلَفَ بِاللَّهِ كَاذِباً كَفَرَ وَ مَنْ حَلَفَ بِاللَّهِ صَادِقاً أَثِمَ إِنَّ اللَّهَ يَقُولُ- وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ.

(The book) ‘Al Ikhtisas’ –

Al-Sadiq^-asws said: ‘One who swears falsely by Allah^-azwj, has committed Kufr, and the one who swears truthfully by Allah^-azwj has sinned. Allah^-azwj Says: ‘And do not be making Allah as obstacle to your oaths [2:224]’.[298]

22- ختص، الإختصاص قَالَ الرِّضَا ع‏ مَنْ بَارَزَ اللَّهَ بِالْأَيْمَانِ الْكَاذِبَةِ بَرِئَ اللَّهُ مِنْهُ.

(The book) ‘Al Ikhtisas’ –

Al-Reza^-asws said: ‘One who duels Allah^-azwj with the false oath, Allah^-azwj Disavows from him’.[299]

23- نَهْجُ الْبَلَاغَةِ، قَالَ ع‏ فِيمَا كَتَبَ إِلَى الْحَارِثِ الْهَمْدَانِيِّ وَ عَظِّمِ اسْمَ اللَّهِ أَنْ لَا تَذْكُرَهُ إِلَّا عَلَى حَقٍ.

(The book) ‘Nahj Al Balagah’ –

He (Amir Al-Momineen^-asws) said among what he^-asws wrote to Al-Haris Al-Hamdany: ‘And revere the Name of Allah^-azwj by not mentioning it except upon truth’.[300]

24- أَعْلَامُ الدِّينِ، عَنِ النَّبِيِّ ص قَالَ: مَنْ حَلَفَ عَلَى يَمِينٍ وَ هُوَ يَعْلَمُ أَنَّهُ كَاذِبٌ فَقَدْ بَارَزَ اللَّهَ بِالْمُحَارَبَةِ وَ إِنَّ الْيَمِينَ الْكَاذِبَةَ تَذَرُ الدِّيَارَ بَلَاقِعَ مِنْ أَهْلِهَا وَ تُورِثُ الْفَقْرَ فِي الْعَقِبِ وَ إِنَّهُ لَا يَعْرِفُ عَظَمَةَ اللَّهِ مَنْ يَحْلِفُ بِهِ كَاذِباً.

(The book) ‘A’lam Al Deen’ –

From the Prophet^-saww having said: ‘One who swears an oath and he knows it is a lie, he has duelled Allah^-azwj with the battle, and the false oath ruins the households with desolation from its inhabitants and inherits the poverty in the descendants, and surely he has not recognised the Magnificence of Allah^-azwj, the one who swears falsely by him’.[301]

باب 11 أحكام الحلف‏

CHAPTER 11 – RULINGS OF THE OATH

1- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ عَلِيِّ بْنِ فَضَّالٍ وَ فَضَالَةُ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع‏ نَمُرُّ بِالْمَالِ عَلَى الْعُشَّارِ فَيَطْلُبُونَ مِنَّا أَنْ نَحْلِفَ لَهُمْ وَ يُخَلُّونَ‏ سَبِيلَنَا وَ لَا يَرْضَوْنَ مِنَّا إِلَّا بِذَلِكَ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al-Hassan Bin Ali Bin Fazzal, and Fazalah, from Ibn Bukeyr, from Zurarah who said,

‘I said to Abu Ja’far^-asws, ‘We pass by the tax collectors with wealth and they demand from that we swear an oath to them and they free our way, and they are not satisfied from us except with that!’

قَالَ فَمَا حَلَفْتُ لَهُمْ فَهُوَ أَحَلُّ مِنَ التَّمْرِ وَ الزَّبَدِ.

He^-asws said: ‘Whatever you swear to them, it is more Halal than the dates and the butter are’.[302]

2- ين، كتاب حسين بن سعيد و النوادر عَنْهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ إِنَّا نَمُرُّ بِهَؤُلَاءِ الْقَوْمِ فَيَسْتَحْلِفُونَّا عَلَى أَمْوَالِنَا وَ قَدْ أَدَّيْنَا زَكَاتَهَا

(The book) ‘Haseen Bin Saeed, and ‘Al Nawadir’ –

From Abu Ja’far^-asws, he (the narrator) said, ‘I said, ‘We tend to pass by these people (tax collectors), so they make us swear oaths upon our wealth, and we have already given its Zakaat!’

قَالَ يَا زُرَارَةُ إِذَا خِفْتَ فَاحْلِفْ لَهُمْ بِمَا شَاءُوا

He^-asws said: ‘O Zurara! When you fear, then swear for them with whatever they like’.

فَقُلْتُ جُعِلْتُ فِدَاكَ بِطَلَاقٍ وَ عَتَاقٍ

I said, ‘May I be sacrificed for you^-asws, (even) with a divorce and liberation (of slaves)?’

 قَالَ بِمَا شَاءُوا

He^-asws said with whatever they like’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ع التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ وَ صَاحِبُهَا أَعْلَمُ بِهَا حِينَ تَنْزِلُ بِهِ.

And Abu Abdullah^-asws said: ‘The Taqiyya (dissimulation) is in every necessity, and its doer is more knowing with it when it befalls him’.[303]

3- ين، كتاب حسين بن سعيد و النوادر عَنْ مَعْمَرِ بْنِ يَحْيَى قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ مَعِي بَضَائِعَ لِلنَّاسِ وَ نَحْنُ نَمُرُّ بِهَا عَلَى هَؤُلَاءِ الْعُشَّارِ فَيُحْلِفُونَّا عَلَيْهَا فَنَحْلِفُ لَهُمْ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – from Ma’mar Bin Yahya who said,

‘I said to Abu Ja’far^-asws, ‘With me there is merchandise of the people and we (transporters) pass with these upon these tax collectors. They make us oath upon these so we oath for them’.

قَالَ وَدِدْتُ أَنِّي أَقْدِرُ أَنْ أُجِيرَ أَمْوَالَ الْمُسْلِمِينَ كُلَّهَا وَ أَحْلِفَ عَلَيْهَا كُلَّمَا خَافَ الْمُؤْمِنُ عَلَى نَفْسِهِ فِيهِ ضَرُورَةٌ فَلَهُ فِيهِ التَّقِيَّةُ.

He said, ‘I^-asws would love to have power to shelter (protect) wealth of the Muslims, all of it, and I^-asws would swear an oath upon! Every time the Momin fears upon himself in which is necessity, for him is the Taqiyya (dissimulation) in it’.[304]

4- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ حَلَفَ لِلسُّلْطَانِ بِالطَّلَاقِ وَ الْعَتَاقِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Fazala, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy who said,

‘I said to Abu Abdullah^-asws, ‘A man swears an oath for the ruler with the divorce and the liberation (of his slave)’.

قَالَ إِذَا خَشِيَ سَوْطَهُ وَ سَيْفَهُ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ يَا أَبَا بَكْرٍ إِنَّ اللَّهَ يَعْفُو وَ النَّاسُ لَا يَعْفُونَ.

He^-asws said: ‘When he fears his (ruler’s) whip and his sword, there isn’t anything upon him. O Abu Bakr! Allah^-azwj Pardons while the people do not pardon’.[305]

5- ين، كتاب حسين بن سعيد و النوادر عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع أَمُرُّ بِالْعُشَّارِ وَ مَعِي الْمَالُ فَيَسْتَحْلِفُونِّي فَإِنْ حَلَفْتُ تَرَكُونِي وَ إِنْ لَمْ أَحْلِفْ فَلَّسُونِي وَ ظَلَمُونِي

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Ismail Al Jufy who said,

‘I said to Abu Ja’far^-asws, ‘I pass by the tax collector and with me is the wealth, so they make me swear an oath. If I swear, they leave me, and if I don’t swear, they take the money and oppress me!’

فَقَالَ احْلِفْ لَهُمْ

He^-asws said: ‘Swear for them!’

فَقُلْتُ فَإِنْ حَلَّفُونِي بِالطَّلَاقِ فَأَحْلِفُ لَهُمْ

I said, ‘Supposing they make me swear with the divorce, shall I swear for them?’

قَالَ نَعَمْ

He^-asws said: ‘Yes’.

قُلْتُ فَإِنَّ الْمَالَ لَا يَكُونُ لِي

I said, ‘But the wealth does not happen to be mine!’

قَالَ تُبْقِي مَالَ أَخِيكَ.

He^-asws said: ‘You will save the wealth of your brother’.[306]

6- ين، كتاب حسين بن سعيد و النوادر عَنْ أَبِي الْحَسَنِ ع‏ فَإِنِّي سَأَلْتُهُ عَنِ الرَّجُلِ يُسْتَكْرَهُ عَلَى الْيَمِينِ فَيَحْلِفُ بِالطَّلَاقِ وَ الْعَتَاقِ وَ صَدَقَةِ مَا يَمْلِكُ أَ يَلْزَمُهُ ذَلِكَ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ –

From Abu Al-Hassan^-asws, for I had asked him^-asws about the man who is coerced upon the oath, so he swears with the divorce, and the liberation, and charity of what he owns, ‘Does that necessitate him?’

فَقَالَ لَا ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ص وُضِعَ عَنْ أُمَّتِي مَا أُكْرِهُوا عَلَيْهِ وَ لَمْ يُطِيقُوا وَ مَا أَخْطَئُوا.

He^-asws said: ‘No’, then said: ‘Rasool-Allah^-saww said: ‘It has been dropped from my^-saww community whatever they are coerced upon, and they cannot endure and what they are mistaken in’.[307]

7- ين، كتاب حسين بن سعيد و النوادر سَمَاعَةُ قَالَ: قَالَ إِذَا حَلَفَ الرَّجُلُ بِاللَّهِ تَقِيَّةً لَمْ يَضُرَّهُ وَ بِالطَّلَاقِ وَ الْعَتَاقِ أَيْضاً لَا يَضُرُّهُ إِذَا هُوَ أُكْرِهَ وَ اضْطُرَّ إِلَيْهِ

The book of Haseen Bin Saeed, and Al Nawadir – Sama’at said,

‘When the man swears by Allah^-azwj in Taqiyyah (dissimulation) it does not harm him, and with the divorce and the liberation as well, it does not harm him when he is coerced and is desperate to’.

وَ قَالَ لَيْسَ شَيْ‏ءٌ مِمَّا حَرَّمَ اللَّهُ إِلَّا وَ قَدْ أَحَلَّهُ لِمَنِ اضْطُرَّ إِلَيْهِ.

And he^-asws said: ‘There isn’t anything from what Allah^-azwj has Prohibited, except and He^-azwj has Permitted it for the one who is desperate to it’.[308]

8- ين، كتاب حسين بن سعيد و النوادر عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع نَحْلِفُ لِصَاحِبِ‏ الْعُشَّارِ نُجِيرُ بِذَلِكَ مَالَنَا

The book of Haseen Bin Saeed, and Al Nawadir’ – From Abu Bakr Al Hazramy who said,

‘I said to Abu Abdullah^-asws, ‘Can we swear for the tax collector to protect our wealth by it’.

قَالَ نَعَمْ

He^-asws said: ‘Yes’.

وَ فِي الرَّجُلِ يَحْلِفُ تَقِيَّةً قَالَ إِنْ خَشِيتَ عَلَى دَمِكَ وَ مَالِكَ فَاحْلِفْ تَرُدَّهُ عَنْكَ بِيَمِينِكَ وَ إِنْ رَأَيْتَ أَنَّ يَمِينَكَ لَا يَرُدُّ عَنْكَ شَيْئاً فَلَا تَحْلِفْ لَهُمْ.

And regarding the man who swears in Taqiyyah (dissimulation), he^-asws said: ‘If you fear upon your blood and your wealth, swear to repel it by your oath, and if you see that your oath does not repel anything from you, do not swear for them’.[309]

9- ين، كتاب حسين بن سعيد و النوادر عَنْ مُعَاذٍ بَيَّاعِ الْأَكْسِيَةِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نُسْتَحْلَفُ بِالطَّلَاقِ وَ الْعَتَاقِ فَمَا تَرَى أَحْلِفُ لَهُمْ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – from Muaz Bayya Al Aksiya who said,

‘I said to Abu Abdullah^-asws, ‘We are made to swear oaths with the divorce and the liberation (of slaves), so what is your^-asws view if I were to swear for the?’

قَالَ احْلِفْ لَهُمْ بِمَا أَرَادُوا إِذَا خِفْتَ.

He^-asws said: ‘Swear for them with whatever they want, when you fear’.[310]

10- ين، كتاب حسين بن سعيد و النوادر عَنْ عَلَاءٍ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا يُسْتَحْلَفُ الْعَبْدُ إِلَّا عَلَى عِلْمِهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Ala’a, from Muhammad,

From Abu Ja’far^-asws having said: ‘The servant should not be made to swear an oath except based upon his knowledge’.

وَ قَالَ فِي قَوْلِهِ‏ وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ‏ قَالَ لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ-

And he (the narrator) said, ‘Regarding His^-azwj Words: And do not be making Allah as obstacle to your oaths [2:224], he^-asws said: ‘No, by Allah^-azwj’, and ‘Yes, by Allah^-azwj!’

وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ- فَلا أُقْسِمُ بِمَواقِعِ النُّجُومِ‏ قَالَ عَظُمَ إِثْمُ مَنْ يُقْسِمُ بِهَا

And I asked him^-asws about Words of Allah^-azwj: ‘So do not swear by the locations of the stars! [56:75]. He^-asws said: ‘A mighty sin, one who swears by these’.

قَالَ وَ كَانَ أَهْلُ الْجَاهِلِيَّةِ يُعَظِّمُونَ الْحَرَمَ وَ لَا يُقْسِمُونَ بِهِ وَ يَسْتَحِلُّونَ حُرْمَةَ اللَّهِ فِيهِ وَ لَا يَعْرِضُونَ لِمَنْ كَانَ فِيهِ وَ لَا يَجْرَحُونَ فِيهِ دَابَّةً فَقَالَ اللَّهُ‏ لا أُقْسِمُ بِهذَا الْبَلَدِ وَ أَنْتَ حِلٌّ بِهذَا الْبَلَدِ- وَ والِدٍ وَ ما وَلَدَ

He^-asws, ‘And people of the pre-Islamic period were revering the Sanctuary and they were not swearing by it, and they were violating the Sanctity of Allah^-azwj in it, and they were not harming the one who was in it, and they were not injuring any creature in it. Allah^-azwj Said: I hereby Swear by this city! [90:1] And you are a dweller in this city [90:2] And (so is) a father and what he begot [90:3]’.

قَالَ يُعَظِّمُونَ الْبُلْدَانَ يَحْلِفُونَ بِهِ وَ يَسْتَحِلُّونَ حُرْمَةَ رَسُولِ اللَّهِ فِيهِ وَ قَوْلُ الرَّجُلِ لَا بَلْ شَانِئُكَ فَإِنَّ ذَلِكَ قَسَمُ أَهْلِ الْجَاهِلِيَّةِ فَلَوْ حَلَفَ بِهِ الرَّجُلُ وَ هُوَ يُرِيدُ اللَّهَ كَانَ قَسَماً

He^-asws said: ‘They were revering the cities, swearing by it and violating the sanctity of Rasool-Allah^-saww in it; as the words of a man, ‘No, by your enemy’, for that is a swear of the people of Pre-Islamic period. If a man were to take an oath by it and intended Allah^-azwj, it would be a swear.

وَ أَمَّا قَوْلُهُ لَعَمْرُ اللَّهِ وَ ايْمُ اللَّهِ فَإِنَّمَا هُوَ بِاللَّهِ وَ قَوْلُهُمْ يَا هَنَاهْ وَ يَا هَمَاهْ فَإِنَّ ذَلِكَ طَلَبُ الِاسْمِ.

And as for his words, ‘By the life of Allah^-azwj’, and ‘I swear by Allah^-azwj’, it is rather by Allah^-azwj, while their words, ‘O Hannah’, and ‘O Hammah’, for that demands the name’.[311]

11- وَ قَالَ: لَا يُحْلَفُ الْيَهُودِيُّ وَ النَّصْرَانِيُّ إِلَّا بِاللَّهِ وَ لَا يَصْلُحُ لِأَحَدٍ أَنْ يَسْتَحْلِفَهُمْ بِآلِهَتِهِمْ.

And he^-asws said: ‘Do not get the Jew and the Christian to oath except by Allah^-azwj, and it is not correct for anyone to make them swear by their gods’.[312]

12- نَهْجُ الْبَلَاغَةِ، كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ‏ احْلِفُوا الظَّالِمَ إِذَا أَرَدْتُمْ يَمِينَهُ بِأَنَّهُ بَرِي‏ءٌ مِنْ حَوْلِ اللَّهِ وَ قُوَّتِهِ فَإِنَّهُ إِذَا حَلَفَ بِهَا كَاذِباً عُوجِلَ وَ إِذَا حَلَفَ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَمْ يُعَاجَلْ لِأَنَّهُ قَدْ وَحَّدَ اللَّهَ سُبْحَانَهُ.

(The book) ‘Nahj Al Balagah’ –

Amir Al-Momineen^-asws had said: ‘And he^-asws had said: ‘Make an unjust one to (take an) oath, when you want him to swear (for the oat then let him say like this), that he is disavowed from the Might of Allah^-azwj and His^-azwj Strength (if he is lying), for when he swears by it (with these words) falsely, the Punishment will be hastened; and when he swears by Allah^-azwj the One^-azwj, there is no god except He^-azwj, he will not be hastened with (punishment) because he would have professed the Oneness of Allah^-azwj the Glorious’.[313]

13- وَ قَالَ ع‏ لَا وَ الَّذِي أَمْسَيْنَا مِنْهُ فِي غَبَرِ لَيْلَةٍ دَهْمَاءَ تَكْشِرُ عَنْ يَوْمٍ أَغَرَّ مَا كَانَ كَذَا وَ كَذَا.

And he^-asws said: ‘And he^-asws said: ‘No! By the One^-azwj Who Lets us pass from it – remainder of the night, darkness to be brightened from a day, like a bright face, such and such would not have happened’.[314]

14- ين، كتاب حسين بن سعيد و النوادر عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ أَوْ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: لَا أَرَى أَنْ يَحْلِفَ الرَّجُلُ إِلَّا بِاللَّهِ فَأَمَّا قَوْلُ الرَّجُلِ لَا بَلْ شَانِئُكَ فَإِنَّهُ مِنْ قَوْلِ الْجَاهِلِيَّةِ وَ لَوْ حَلَفَ النَّاسُ بِهَذَا وَ أَشْبَاهِهِ لَتُرِكَ الْحَلْفُ بِاللَّهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Zurara,

From Abu Ja’far^-asws or about Abu Abdullah^-asws, he (the narrator) said, ‘He^-asws said: ‘I^-asws don’t view that the man should oath except by Allah^-azwj. As for the words of a man, ‘No, buy by your adversary’, it is from words of the pre-Islamic period, and if the people were to oath with this and its like, the oath by Allah^-azwj would be neglected.

فَأَمَّا قَوْلُ الرَّجُلِ يَا هَنَّا [هَنَاهْ‏] أَوْ يَا هَمَاهْ فَإِنَّمَا ذَلِكَ طَلَبُ الِاسْمِ وَ لَا أَرَى بِهِ بَأْساً وَ أَمَّا قَوْلُهُ لَعَمْرُ اللَّهِ وَ قَوْلُهُ- لَا هَلَّاهُ إِذاً فَإِنَّمَا هُوَ بِاللَّهِ.

As for the words of a man, ‘O Hanna’, or ‘O Hammah’, that rather demands the man, and I^-asws don’t see any problem with it; and as for his words, ‘By the life of Allah^-azwj’, and his words, ‘O by god’, so rather it is by Allah^-azwj’.[315]

15- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا تَحْلِفُوا إِلَّا بِاللَّهِ وَ مَنْ حَلَفَ بِاللَّهِ فَلْيَصْدُقْ وَ مَنْ حُلِفَ لَهُ بِاللَّهِ فَلْيَرْضَ وَ مَنْ حُلِفَ لَهُ بِاللَّهِ فَلَمْ يَرْضَ فَلَيْسَ مِنَ اللَّهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Mansour Bin Yunus, from Al Sumali,

From Ali^-asws Bin Al-Husayn^-asws having said: ‘Rasool-Allah^-saww said: ‘Do not swear except by Allah^-azwj, and the one who swears by Allah^-azwj, let him be truthful, and to whom someone swears by Allah^-azwj, let him be satisfied, and the one to whom someone swears by Allah^-azwj but he is not satisfied, he isn’t from Allah^-azwj’.[316]

16- ين، كتاب حسين بن سعيد و النوادر عَنْهُ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ اسْتِحْلَافِ أَهْلِ الذِّمَّةِ فَقَالَ لَا تُحَلِّفُوهُمْ إِلَّا بِاللَّهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From him, from Al Halby,

From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about making Ahl Al-Zimma (Jews and Christians) to swear. He^-asws said: ‘Do not make them swear except by Allah^-azwj’.[317]

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Muhammad Bin Muslim who said,

‘I said to Abu Ja’far^-asws regarding Words of Allah^-azwj: ‘(I Swear) by the night when it overcomes [92:1] And the day when it is displayed [92:2], and what resembles that’.

17- ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ- وَ اللَّيْلِ إِذا يَغْشى‏ وَ النَّجْمِ إِذا هَوى‏ وَ مَا أَشْبَهَ ذَلِكَ فَقَالَ إِنَّ لِلَّهِ أَنْ يُقْسِمَ مِنْ خَلْقِهِ بِمَا شَاءَ وَ لَيْسَ لِخَلْقِهِ أَنْ يُقْسِمُوا إِلَّا بِهِ.

He^-asws said: ‘For Allah^-azwj is to Swear from His^-azwj creature with whatever He^-azwj Desires, and it isn’t for His^-azwj creatures to be swearing except by Him^-azwj’.[318]

18- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُعَاوِيَةَ عَنْ أَبِي الصَّبَّاحِ قَالَ: قُلْتُ لِأَبِي الْحُسَيْنِ زَيْدٍ أُمِّي تَصَدَّقَتْ عَلَيَّ بِنَصِيبٍ لَهَا فِي دَارٍ فَقُلْتُ لَهَا إِنَّ الْقُضَاةَ لَا يُجْرُونَ هَذَا وَ لَكِنَّهُ اكْتُبِيهِ شِرًى فَقَالَتِ اصْنَعْ مَا بَدَا لَكَ وَ كُلَّمَا تَرَى أَنَّهُ يَسُوغُ لَكَ فَتَوَثَّقْتُ وَ أَرَادَ بَعْضُ الْوَرَثَةِ أَنْ يَسْتَحْلِفَنِي أَنِّي قَدْ نَقَدْتُهَا الثَّمَنَ وَ لَمْ‏ أَنْقُدْهَا شَيْئاً فَمَا تَرَى

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ahmad Bin Muhammad, from Hammad Bin Usman, from Muawiya, from Abu Al Sabbah who said,

‘I said to Abu Al-Husayn Zayd, ‘My mother donated to me her share in a house, so I said to her, ‘The judges will not be validating this, but write it as a sale!’ She said, ‘Do whatever comes to your mind and all what you see that is proper for you!’ I secured it, and one of the inheritors wanted to make me swear an oath that I had given her the cash price, but I had not given her anything. So what is your^-asws view?’

قَالَ فَاحْلِفْ لَهُ.

He^-asws said: ‘Swear for him’.[319]

19- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع‏ أَنَّ عَلِيّاً ع كَانَ يَسْتَحْلِفُ النَّصَارَى وَ الْيَهُودَ فِي بِيَعِهِمْ وَ كَنَائِسِهِمْ وَ الْمَجُوسَ فِي بُيُوتِ نِيرَانِهِمْ وَ يَقُولُ شَدِّدُوا عَلَيْهِمُ احْتِيَاطاً لِلْمُسْلِمِينَ.

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

From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Ali^-asws had made the Christians and the Jews in their synagogues and their Churches, and the Magians in their houses of fire-worship, and he^-asws said: ‘Be harsh upon them as a precaution for the Muslims’.[320]

20- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع‏ أَنَّ عَلِيّاً ع كَانَ يَسْتَحْلِفُ الْيَهُودَ وَ النَّصَارَى بِكَنَائِسِهِمْ وَ يَسْتَحْلِفُ الْمَجُوسَ بِبُيُوتِ نَارِهِمْ.

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

From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Ali^-asws had made the Jews and the Christians to swear at their Churches, and made the Magians to swear at their houses of fire-worship’.[321]

21- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي‏ أَنَّ النَّبِيَّ ص نَهَى أَنْ يَحْلِفَ الرَّجُلُ بِغَيْرِ اللَّهِ وَ قَالَ مَنْ حَلَفَ بِغَيْرِ اللَّهِ فَلَيْسَ مِنَ اللَّهِ فِي شَيْ‏ءٍ

(The book) ‘Al Amaali’ of Al Sadouq –

In a Hadeeth of the prohibitions – ‘The Prophet^-saww prohibited the man from swearing an oath by other than Allah^-azwj, and said: ‘One who swears by other than Allah^-azwj, he isn’t in anything from Allah^-azwj!’

وَ نَهَى أَنْ يَحْلِفَ الرَّجُلُ بِسُورَةٍ مِنْ كِتَابِ اللَّهِ وَ قَالَ مَنْ حَلَفَ بِسُورَةٍ مِنْ كِتَابِ اللَّهِ فَعَلَيْهِ بِكُلِّ آيَةٍ مِنْهَا يَمِينٌ فَمَنْ شَاءَ بَرَّ وَ مَنْ شَاءَ فَجَرَ

And he^-saww prohibited a man from swearing an oath by a Chapter of the Book of Allah^-azwj and said: ‘One who swears by a Chapter of the Book of Allah^-azwj, upon him, with each Verse from it, is an oath. The one who desires can be righteous, and one who desires can be immoral’.

وَ نَهَى أَنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ- لَا وَ حَيَاتِكَ وَ حَيَاةِ فُلَانٍ.

And he^-saww prohibited the man from saying to a man, ‘No, by your life’, and ‘Life of so and so!’’[322]

22- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ قَالَ: سُئِلَ جَعْفَرُ بْنُ مُحَمَّدٍ ع عَمَّا قَدْ يَجُوزُ وَ عَمَّا لَا يَجُوزُ مِنَ النِّيَّةِ عَلَى الْإِضْمَارِ فِي الْيَمِينِ فَقَالَ إِنَّ النِّيَّاتِ قَدْ تَجُوزُ فِي مَوْضِعٍ وَ لَا تَجُوزُ فِي آخَرَ

(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa who said,

‘Ja’far^-asws Bin Muhammad^-asws was asked about what is allowed and what is not allowed from the intention of the concealment in the oath. He^-asws said: ‘The intentions, they are allowed in a place and not allowed in another.

فَأَمَّا مَا تَجُوزُ فِيهِ فَإِذَا كَانَ مَظْلُوماً فَمَا حَلَفَ بِهِ وَ نَوَى الْيَمِينَ فَعَلَى نِيَّتِهِ وَ أَمَّا إِذَا كَانَ ظَالِماً فَالْيَمِينُ عَلَى نِيَّةِ الْمَظْلُومِ

As for what is allowed, if one is wronged and swears an oath while intending the oath, it is based on his intention. But if one is the wrongdoer, the oath is considered according to the intention of the one who was wronged’.

ثُمَّ قَالَ وَ لَوْ كَانَتِ النِّيَّاتُ مِنْ أَهْلِ الْفِسْقِ يُؤْخَذُ بِهَا أَهْلُهَا إِذاً لَأُخِذَ كُلُّ مَنْ نَوَى الزِّنَا بِالزِّنَا وَ كُلُّ مَنْ نَوَى السَّرِقَةَ بِالسَّرِقَةِ وَ كُلُّ مَنْ نَوَى الْقَتْلَ بِالْقَتْلِ

Then^-asws said: ‘If intentions of the people of sin were acted upon, then everyone who intended adultery would be held for adultery, everyone who intended theft would be held for theft, and everyone who intended murder would be held for murder.

وَ لَكِنَّ اللَّهَ عَدْلٌ كَرِيمٌ حَكِيمٌ لَيْسَ الْجَوْرُ مِنْ شَأْنِهِ وَ لَكِنَّهُ يُثِيبُ عَلَى نِيَّاتِ الْخَيْرِ أَهْلَهَا وَ إِضْمَارِهِمْ عَلَيْهَا وَ لَا يُؤَاخِذُ أَهْلَ الْفُسُوقِ حَتَّى يَفْعَلُوا.

But Allah^-azwj is Just, Benevolent, Wise. The tyranny isn’t from His^-azwj Conduct, but rather He^-azwj Rewards the goodness upon intentions of its people, and their consciences upon it, and He^-azwj does not Seize the mischievous until they (actually) act upon it’.[323]

23- سن، المحاسن أَبِي عَنْ فَضَالَةَ عَنْ سَيْفٍ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ حَلَفَ لِلسُّلْطَانِ بِالطَّلَاقِ وَ الْعَتَاقِ

(The book) ‘Al Mahasin’ – My father, from Fazala, from Sayf, from Abu Bakr Al Hazrami who said,

‘I said to Abu Abdullah^-asws, ‘A man swears an oath for the ruler with the divorce and the liberation (of slave)’.

فَقَالَ إِذَا خَشِيَ سَيْفَهُ وَ سَطْوَتَهُ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ يَا أَبَا بَكْرٍ إِنَّ اللَّهَ يَعْفُو وَ النَّاسُ لَا يَعْفُونَ.

He^-asws said: ‘When he swears his sword and his whip, there isn’t anything upon him. O Abu Bakr! Allah^-azwj Pardons, and the people do not pardon’.[324]

24- سن، المحاسن أَبِي عَنْ صَفْوَانَ عَنْ أَبِي الْحَسَنِ وَ الْبَزَنْطِيِّ مَعاً عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُسْتَكْرَهُ عَلَى الْيَمِينِ فَيَحْلِفُ بِالطَّلَاقِ وَ الْعَتَاقِ وَ صَدَقَةِ مَا يَمْلِكُ أَ يَلْزَمُهُ ذَلِكَ

(The book) ‘Al Mahasin’ – From Safwan, from Abu Al-Hassan and Al Bazanty, both together,

From Abu Al-Hassan^-asws, he (the narrator) said, ‘I asked him^-asws about the man who is coerced upon the oath, so he swears with the divorce and the liberation, and charity of what he owns, ‘Does that necessitate him?’

فَقَالَ لَا فَقَالَ رَسُولُ اللَّهِ ص وُضِعَ عَنْ أُمَّتِي مَا أُكْرِهُوا عَلَيْهِ وَ لَمْ يُطِيقُوا وَ مَا أَخْطَئُوا.

He^-asws said: ‘No! Rasool-Allah^-saww said: ‘It has been dropped from my^-saww community, what they are coerced upon, and (what) they cannot endure, and what they are mistaken in’.[325]

25- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُعَاذٍ بَيَّاعِ الْأَكْسِيَةِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نُسْتَحْلَفُ بِالطَّلَاقِ وَ الْعَتَاقِ فَمَا تَرَى أَحْلِفُ لَهُمْ

(The book) ‘Al-Mahasin’ – My father, from Ibn Abu Umeyr, from Abu Ayoub, from Muaz Baya Al Akeysa who said,

‘I said to Abu Abdullah^-asws, ‘We are made to swear with the divorce and the liberation (of slaves), so what is your^-asws view, shall I swear to them?’

قَالَ احْلِفْ لَهُمْ بِمَا أَرَادُوا إِذَا خِفْتَ.

He^-asws said: ‘Swear to them with whatever they want when you fear’.[326]

26- ضا، فقه الرضا عليه السلام‏ إِذَا أَعْطَيْتَ رَجُلًا مَالًا فَجَحَدَكَ فَحَلَفَ عَلَيْهِ ثُمَّ أَتَاكَ بِالْمَالِ بَعْدَ مُدَّةٍ وَ بِمَا رَبِحَ فِيهِ وَ نَدِمَ عَلَى مَا كَانَ مِنْهُ فَخُذْ مِنْهُ رَأْسَ مَالِكَ وَ نِصْفَ الرِّبْحِ وَ رُدَّ عَلَيْهِ نِصْفَ الرِّبْحِ هَذَا رَجُلٌ تَائِبٌ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘When you give money to a man but he denies it and swear an oath upon it, then afterwards he comes to you with the money after a period and with what he had profited with, and regrets upon what had happened from him, take your capital from him and half the profit, and return half the profit to him. This is a repentance.

فَإِنْ جَحَدَكَ رَجُلٌ حَقَّكَ وَ حَلَفَ عَلَيْهِ وَ وَقَعَ لَهُ عِنْدَكَ مَالٌ فَلَا تَأْخُذْ مِنْهُ إِلَّا بِمِقْدَارِ حَقِّكَ وَ قُلِ اللَّهُمَّ إِنِّي أَخَذْتُهُ مَكَانَ حَقِّي وَ لَا تَأْخُذْ أَكْثَرَ مِمَّا حَبَسَهُ عَلَيْكَ

If a man rejects your right and swears upon it, and money of his occurs in your possession, do not take from it except a measurement of your right, and say, ‘O Allah^-azwj! I am taking it in place of my right!’, and do not take more than what he had withheld from you.

وَ إِنِ اسْتَحْلَفَكَ عَلَى أَنَّكَ مَا أَخَذْتَ فَجَائِزٌ لَكَ أَنْ تَحْلِفَ إِذَا قُلْتَ هَذِهِ الْكَلِمَةَ فَإِنْ حَلَّفْتَهُ أَنْتَ عَلَى حَقِّكَ وَ حَلَفَ هُوَ فَلَيْسَ لَكَ أَنْ تَأْخُذَ مِنْهُ شَيْئاً

And if he makes you swear that you did not take it, then it is permissible for you to swear if you say these words. But if you make him swear concerning your right, and he swears, then you have no right to take anything from him.

فَقَدْ قَالَ النَّبِيُّ ص مَنْ حَلَفَ بِاللَّهِ فَلْيَصْدُقْ وَ مَنْ حُلِفَ لَهُ فَلْيَرْضَ وَ مَنْ لَمْ يَرْضَ فَلَيْسَ مِنَ اللَّهِ جَلَّ وَ عَزَّ فَإِنْ أَتَاكَ الرَّجُلُ بِحَقِّكَ مِنْ بَعْدِ مَا حَلَّفْتَهُ مِنْ غَيْرِ أَنْ تُطَالِبَهُ فَإِنْ كُنْتَ مُوسِراً أَخَذْتَهُ فَتَصَدَّقْتَ بِهِ وَ إِنْ كُنْتَ مُحْتَاجاً إِلَيْهِ أَخَذْتَهُ لِنَفْسِكَ.

The Prophet^-saww had said: ‘One who swears by Allah^-azwj, let him be truthful, and one who is sworn to, let him be satisfied, and one who is not satisfied, he isn’t from (the slaves of) Allah^-azwj Majestic and Mighty. If the man comes to you with your right from after he had sworn an oath, from without your having demanded it, if you were affluent then take it and donate it, and if you have need to it then take it for yourself’.[327]

27- شي، تفسير العياشي عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يُحْلَفُ الْيَهُودِيُّ وَ لَا النَّصْرَانِيُّ وَ لَا الْمَجُوسِيُّ بِغَيْرِ اللَّهِ إِنَّ اللَّهَ يَقُولُ‏ فَاحْكُمْ بَيْنَهُمْ بِما أَنْزَلَ اللَّهُ.

Tafseer Al Ayyashi – From Suleyman Bin Khalid,

From Abu Abdullah^-asws having said: ‘Neither make the Jew, nor the Christian nor the Magian to swear with other than Allah^-azwj. Allah^-azwj Says: Therefore judge between them with what Allah Revealed [5:48]’.[328] 

28- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: لَا تُحَلِّفِ الْيَهُودِيَّ وَ النَّصْرَانِيَّ وَ لَا الْمَجُوسِيَّ بِغَيْرِ اللَّهِ إِنَّ اللَّهَ يَقُولُ‏ فَاحْكُمْ بَيْنَهُمْ بِما أَنْزَلَ اللَّهُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Hisham Bin Salim, from Suleyman Bin Khalid,

From Abu Abdullah^-asws, he (the narrator) said, ‘He^-asws said: ‘Do not make the Jew, nor the Christian, nor the Magian to swear with other than Allah^-azwj. He^-azwj Says: Therefore judge between them with what Allah Revealed [5:48]’.[329]

29- ين، كتاب حسين بن سعيد و النوادر عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَحْلِفُ بِغَيْرِ اللَّهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Jarrah Al Madainy,

From Abu Abdullah^-asws having said: ‘Do not swear by other than Allah^-azwj!’

وَ قَالَ الْيَهُودِيُّ وَ النَّصْرَانِيُّ وَ الْمَجُوسِيُّ- لَا تُحَلِّفُوهُمْ إِلَّا بِاللَّهِ.

And he^-asws said: ‘The Jew, and the Christian, and the Magian, do not make them swear except by Allah^-azwj!’[330]

30- ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ هَلْ يَصْلُحُ لِأَحَدٍ أَنْ يُحَلِّفَ أَحَداً مِنَ الْيَهُودِ وَ النَّصَارَى وَ الْمَجُوسِ بِآلِهَتِهِمْ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Sama’at who said,

‘I asked him^-asws, ‘Is it correct for anyone to get anyone from the Jews, and the Christians, and the Magians to swear by their gods?’

قَالَ لَا يَصْلُحُ أَنْ يُحَلِّفَ أَحَداً إِلَّا بِاللَّهِ.

He^-asws said: ‘It is not correct to swear anyone except by Allah^-azwj’.[331]

31- ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ الْأَحْكَامِ فَقَالَ يَجُوزُ فِي كُلِّ دِينٍ مَا يَسْتَحِلُّونَ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’, from Muhammad Bin Muslim who said,

‘I asked him^-asws about the rulings. He^-asws said: ‘It is allowed in every religion what they are deeming permissible’.[332]

32- ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ قَضَى عَلِيٌّ فِيمَا اسْتُحْلِفَ أَهْلُ الْكِتَابِ بِيَمِينِ صَبْرٍ أَنْ يُسْتَحْلَفَ بِكِتَابِهِ وَ مِلَّتِهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Muhammad Bin Qays who said,

‘I heard Abu Ja’far^-asws saying: ‘Ali^-asws judged regarding that one should get people of the Book to swear an oath deliberately by making him swear by his own Book and his own religion’.[333]

33- ين، كتاب حسين بن سعيد و النوادر عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ أَهْلِ الْمِلَلِ يُسْتَحْلَفُونَ فَقَالَ لَا تُحَلِّفُوهُمْ إِلَّا بِاللَّهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Hammad, from Al Halby who said,

‘I asked Abu Abdullah^-asws about the people of (other) religions, one seeks to make them swear. He^-asws said: ‘Do not make them swear except by Allah^-azwj!’[334]

باب 12 جوامع أحكام القضاء

CHAPTER 12 – SUMMARY OF THE RULINGS OF JUDGMENTS

1- قب، المناقب لابن شهرآشوب ابْنُ بُطَّةَ وَ شَرِيكٍ بِإِسْنَادِهِمَا عَنِ ابْنِ أَبْجَرَ الْعِجْلِيِّ قَالَ: كُنْتُ عِنْدَ مُعَاوِيَةَ فَاخْتَصَمَ إِلَيْهِ رَجُلَانِ فِي ثَوْبٍ فَقَالَ أَحَدُهُمَا ثَوْبِي وَ أَقَامَ الْبَيِّنَةَ وَ قَالَ الْآخَرُ ثَوْبِي اشْتَرَيْتُهُ مِنَ السُّوقِ مِنْ رَجُلٍ لَا أَعْرِفُهُ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Ibn Buttah and Shareek, by their chains from Ibn Abjar Al Ijaly who said,

‘I was in the presence of Muawiya and two men brought a dispute to him regarding a cloth. One of them said, ‘(This is) my cloth!’, and he established the proof, and the other said, ‘(This is) my cloth, I bought it from the market from a man I don’t know!’

فَقَالَ مُعَاوِيَةُ لَوْ كَانَ لَهَا عَلِيُّ بْنُ أَبِي طَالِبٍ

Muawiya said, ‘If only Ali^-asws Bin Abu Talib^-asws had been (here) for it!’

فَقَالَ ابْنُ أَبْجَرَ فَقُلْتُ لَهُ قَدْ شَهِدْتُ عَلِيّاً قَضَى فِي مِثْلِ هَذَا وَ ذَلِكَ أَنَّهُ قَضَى بِالثَّوْبِ لِلَّذِي أَقَامَ الْبَيِّنَةَ وَ قَالَ لِلْآخَرِ اطْلُبِ الْبَائِعَ

Ibn Abjar said, ‘I said to him, ‘I have witnessed Ali^-asws judge regarding something similar to this, and that is he^-asws had judged the cloth to be for the one who had established the proof, and he^-asws said to the other, ‘Seek out the seller!’

فَقَضَى مُعَاوِيَةُ بِذَلِكَ بَيْنَ‏ الرَّجُلَيْنِ‏.

So Muawiya judged with that between the two men’.[335]

2- قب، المناقب لابن شهرآشوب‏ الْحَكَمُ بْنُ عُتَيْبَةَ سَأَلَتْهُ امْرَأَةٌ قَالَتْ إِنَّ زَوْجِي مَاتَ وَ تَرَكَ أَلْفَ دِرْهَمٍ وَ لِي عَلَيْهِ مَهْرٌ خَمْسُمِائَةِ دِرْهَمٍ فَأَخَذْتُ مَهْرِي وَ أَخَذْتُ مِيرَاثِي مِمَّا بَقِيَ ثُمَّ جَاءَ رَجُلٌ فَادَّعَى عَلَيْهِ أَلْفَ دِرْهَمٍ فَشَهِدْتُ بِذَلِكَ عَلَى زَوْجِي

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

Al-Hakam Bin Uteyba, a woman asked him. She said, ‘My husband has died and left a thousand Dirhams, and for me there is dowry upon him of five hundred Dirhams, so I took my dowry and took my inheritance of what remains. Then a man came and claimed a thousand Dirhams upon him, so I testified with that against my husband’.

فَحَوَّلَ الْحَكَمُ يَحْسُبُ نَصِيبَهَا إِذْ خَرَجَ أَبُو جَعْفَرٍ ع فَأَخْبَرَهُ بِمَقَالَةِ الْمَرْأَةِ فَقَالَ أَبُو جَعْفَرٍ ع أَقَرَّتْ بِثُلُثِ مَا فِي يَدِهَا وَ لَا مِيرَاثَ لَهَا أَيْ بِقَدْرِ مَا يُصِيبُهَا فِي حِصَّتِهِ وَ لَا يَلْزَمُ الدَّيْنُ كُلُّهُ.

Al-Hakam was calculating her share when Abu Ja’far^-asws came out, so he informed him^-asws with the words of the woman. Abu Ja’far^-asws said: ‘I^-asws accept a third of what is in her hands, and there is no inheritance for her, meaning in proportion to what would fall to her share in his estate, and she is not liable for the entire debt’.[336]

3- ين، كتاب حسين بن سعيد و النوادر عَنْ عَلَاءٍ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ اللَّهُمَّ إِنَّمَا أَنَا بَشَرٌ أَغْضَبُ وَ أَرْضَى وَ أَيُّمَا مُؤْمِنٍ حَرَمْتُهُ وَ أَقْصَيْتُهُ أَوْ دَعَوْتُ عَلَيْهِ فَاجْعَلْهُ كَفَّارَةً وَ طَهُوراً وَ أَيُّمَا كَافِرٍ قَرَّبْتُهُ أَوْ حَبَوْتُهُ أَوْ أَعْطَيْتُهُ أَوْ دَعَوْتُ لَهُ وَ لَا يَكُونُ لَهَا أَهْلًا فَاجْعَلْ ذَلِكَ عَلَيْهِ عَذَاباً وَ وَبَالًا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – from A’la, from Muhammad,

From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww (recommended a supplication as): ‘O Allah^-azwj! But rather I^-saww am a mortal getting angry and pleased, and whichever believer whom I have deprived, distanced, or invoked against, Make that a means of expiation and purification for him, and any disbeliever whom I have drawn near, favoured, given, or supplicated for, while he is not deserving of it, then make that for him a torment and a burden!’[337]

4- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ سَالِمٍ الْجُعْفِيِّ عَنِ الشَّعْبِيِّ قَالَ: وَجَدَ عَلِيٌّ ع دِرْعاً لَهُ عِنْدَ نَصْرَانِيٍّ فَجَاءَ بِهِ إِلَى شُرَيْحٍ يُخَاصِمُهُ إِلَيْهِ فَلَمَّا نَظَرَ إِلَيْهِ شُرَيْحٌ ذَهَبَ يَتَنَحَّى وَ قَالَ مَكَانَكَ فَجَلَسَ إِلَى جَنْبِهِ وَ قَالَ يَا شُرَيْحُ أَمَا لَوْ كَانَ خَصْمِي مُسْلِماً مَا جَلَسْتُ إِلَّا مَعَهُ وَ لَكِنَّهُ نَصْرَانِيٌّ

(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Ismail Bin Aban, from Amro Bin Shimr, from Salim Al Jufy, from Al Shaby who said,

‘Ali^-asws found a shield of his^-asws in the possession of a Christian. He^-asws came with him to Shureyh (the judge) bringing his^-asws dispute to him. When Shureyh looked at him he went on to move aside, and he^-asws said: ‘Stay in your place!’ He^-asws sat to his side and said: ‘O Shureyh! If a Muslim had disputed me^-asws, I^-asws would not have sat except with him, but he is a Christian.

وَ قَالَ رَسُولُ اللَّهِ ص إِذَا كُنْتُمْ وَ إِيَّاهُمْ فِي طَرِيقٍ فَأَلْجِئُوهُمْ إِلَى مَضَايِقِهِ وَ صَغِّرُوا بِهِمْ كَمَا صَغَّرَ اللَّهُ بِهِمْ فِي غَيْرِ أَنْ تَظْلِمُوا

And Rasool-Allah^-saww had said: ‘When you and them were in a road, drive them to its narrowness and belittle them just as Allah^-azwj has Belittle them without being oppressive’.

ثُمَّ قَالَ عَلِيٌّ ع إِنَّ هَذَا دِرْعِي لَمْ أَبِعْ وَ لَمْ أَهَبْ

Then Ali^-asws said: ‘This is my^-asws shield, I^-asws did not sell nor did I^-asws gift!’

 فَقَالَ لِلنَّصْرَانِيِّ مَا يَقُولُ أَمِيرُ الْمُؤْمِنِينَ

He (Shureyh) said to the Christian, ‘What is Amir Al-Momineen^-asws saying?’

فَقَالَ النَّصْرَانِيُّ مَا الدِّرْعُ إِلَّا دِرْعِي وَ مَا أَمِيرُ الْمُؤْمِنِينَ عِنْدِي إِلَّا بِكَاذِبٍ

The Christian said, ‘The shield is not except my shield, and Amir Al-Momineen^-asws is not in my view except a liar!’

فَالْتَفَتَ شُرَيْحٌ إِلَى عَلِيٍّ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ مِنْ بَيِّنَةٍ

Shureyh turned to Ali^-asws. He said, ‘O Amir Al-Momineen^-asws! Is there any proof?’

قَالَ لَا

He^-asws said: ‘No!’

فَقَضَى بِهَا لِلنَّصْرَانِيِّ فَمَشَى هُنَيْئَةً ثُمَّ أَقْبَلَ فَقَالَ أَمَّا أَنَا فَأَشْهَدُ أَنَّ هَذِهِ أَحْكَامُ النَّبِيِّينَ أَمِيرُ الْمُؤْمِنِينَ يَمْشِي بِي إِلَى قَاضِيهِ وَ قَاضِيهِ‏ يَقْضِي عَلَيْهِ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ الدِّرْعُ وَ اللَّهِ دِرْعُكَ يَا أَمِيرَ الْمُؤْمِنِينَ

So, he judged with it to be for the Christian. The man walked a while, then came back. He said, ‘As for me, I testify that this is the ruling of the Prophet^-as! Amir Al-Momineen^-asws walked with me to his^-asws judge, and his^-asws judged judges against him^-asws. I hereby testify that there is no god except Allah^-azwj Alone, there is no associate for Him^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww! By Allah^-azwj, the shield is your^-asws shield), O Amir Al-Momineen^-asws!’

فَخَرَجَ مَعَ أَمِيرِ الْمُؤْمِنِينَ ع إِلَى صِفِّينَ فَأَخْبَرَنِي مَنْ رَآهُ يُقَاتِلُ مَعَ عَلِيٍّ ع الْخَوَارِجَ فِي النَّهْرَوَانِ.

He went out with Amir Al-Momineen^-asws to (the battle of) Siffeen. The one who saw him informed me, he fought the Kharijites along with Ali^-asws in (the battle of) Al-Naharwan’.[338]

5- ضا، فقه الرضا عليه السلام‏ إِنَّ الْحُكْمَ فِي الدَّعَاوِي كُلِّهَا أَنَّ الْبَيِّنَةَ عَلَى الْمُدَّعِي وَ الْيَمِينَ عَلَى الْمُدَّعَى عَلَيْهِ فَإِنْ نَكَلَ عَنِ الْيَمِينِ لَزِمَهُ الْحُكْمُ فَإِنْ رَدَّ عَلَيْهِ فَالْيَمِينُ عَلَى الْمُدَّعِي إِذَا لَمْ يَكُنْ لِلْمُدَّعِي شَاهِدَانِ فَلَوْ لَمْ يَحْلِفْ فَلَا حَقَّ لَهُ إِلَّا فِي الْحُدُودِ فَلَا يَمِينَ فِيهَا

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Judgment in all claims is that the evidence is upon the claimant (to provide), and the oath is upon the defendant. If he refuses to take the oath, the judgment is binding upon him. If he returns the oath to the claimant, then the oath is upon the claimant if he does not have two witnesses. If he refuses to swear, then he has no right, except in cases of prescribed punishments, in which there is no oath.

وَ فِي الدَّمِ لِأَنَّ الْبَيِّنَةَ عَلَى الْمُدَّعَى عَلَيْهِ وَ الْيَمِينُ عَلَى الْمُدَّعِي لِئَلَّا يَبْطُلَ دَمُ امْرِئٍ مُسْلِمٍ

And in cases of blood (murder), for in such cases the evidence is (to be proven) against the one being accused, and the oath is upon the claimant so that the blood of a Muslim may not be lost in vain.

وَ إِذَا ادَّعَى رَجُلٌ عَلَى رَجُلٍ عَقَاراً أَوْ حَيَوَاناً أَوْ غَيْرَهُ وَ أَقَامَ بِذَلِكَ بَيِّنَةً وَ أَقَامَ الَّذِي فِي يَدِهِ شَاهِدَيْنِ فَإِنَّ الْحُكْمَ فِيهِ أَنْ يَخْرُجَ الشَّيْ‏ءُ مِنْ يَدِ مَالِكِهِ إِلَى الْمُدَّعِي لِأَنَّ الْبَيِّنَةَ عَلَيْهِ

And if a man claims against another man ownership of property, livestock, or anything else, and brings forth evidence, while the one in possession also produces two witnesses, the judgment is that the property be taken from the possession of its holder and given to the claimant, because the evidence is against him.

فَإِنْ لَمْ يَكُنِ الْمِلْكُ فِي يَدَيْ أَحَدٍ وَ ادَّعَى فِيهِ الْخَصْمَانِ جَمِيعاً فَكُلُّ مَنْ أَقَامَ عَلَيْهِ شَاهِدَيْنِ فَهُوَ أَحَقُّ بِهِ فَإِنْ أَقَامَ كُلُّ وَاحِدٍ مِنْهُمَا شَاهِدَيْنِ فَإِنَّ أَحَقَّ الْمُدَّعِيَيْنِ مَنْ عُدِّلَ شَاهِدَاهُ فَإِنِ اسْتَوَى الشُّهُودُ فِي الْعَدَالَةِ فَأَكْثَرُهُمْ شُهُوداً يَحْلِفُ بِاللَّهِ وَ يُدْفَعُ إِلَيْهِ الشَّيْ‏ءُ وَ كُلَّمَا لَا يَتَهَيَّأُ فِيهِ الْإِشْهَادُ عَلَيْهِ فَإِنَّ الْحَقَّ فِيهِ أَنْ يُسْتَعْمَلَ فِيهِ الْقُرْعَةُ.

But if the property is in the possession of neither of them, and both parties claim it, then whoever brings two witnesses is more entitled to it. If both bring two witnesses, then the one whose witnesses are deemed more just is entitled to it. If the witnesses are equal in justice, then the one who has the greater number of witnesses shall swear by Allah^-azwj, and the item shall be given to him. And in every matter where testimony cannot practically be established, the proper course is to resort to drawing lots (casting lots).[339]

6- وَ قَدْ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: فَأَيُّ قَضِيَّةٍ أَعْدَلُ مِنَ الْقُرْعَةِ إِذَا فُوِّضَ الْأَمْرُ إِلَى اللَّهِ لِقَوْلِهِ- فَساهَمَ فَكانَ مِنَ الْمُدْحَضِينَ.

And it is reported from Abu Abdullah^-asws having said: ‘Which judgment can be more just than drawing of the lots when the matter is delegated to Allah^-azwj due to His^-azwj Words: So he drew lots with them and he was the one to be thrown off [37:141]’.[340]

7- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ الْبَزَنْطِيِّ عَنْ أَبِي جَمِيلَةَ عَنْ إِسْمَاعِيلَ بْنِ أَبِي أُوَيْسٍ عَنْ ضَمْرَةَ بْنِ أَبِي ضَمْرَةَ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ جَمِيعُ أَحْكَامِ الْمُسْلِمِينَ تَجْرِي عَلَى ثَلَاثَةِ أَوْجَهٍ شَهَادَةٌ عَادِلَةٌ أَوْ يَمِينٌ قَاطِعَةٌ أَوْ سُنَّةٌ جَارِيَةٌ مِنْ أَئِمَّةِ الْهُدَى.

(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from Al Bazanty, from Abu Jameela, from Ismail Bin Abu Oweys, from Zamrah Bin Abu Zamrah, from his father, from his grandfather having said: ‘

Amir Al-Momineen^-asws said: ‘Entirety of the rulings of Muslims flow upon three perspectives – a just testimony, or a cutting oath, or a Sunnah (conduct) flowing from the Imams^-asws of guidance’.[341]

8- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنْ أَبِي جَعْفَرٍ الْمُقْرِي رَفَعَهُ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ خَمْسَةُ أَشْيَاءَ يَجِبُ عَلَى الْقَاضِي الْأَخْذُ فِيهَا بِظَاهِرِ الْحُكْمِ الْوَلَايَةُ وَ الْمَنَاكِحُ وَ الْمَوَارِيثُ وَ الذَّبَائِحُ وَ الشَّهَادَاتُ إِذَا كَانَ ظَاهِرُ الشُّهُودِ مَأْمُوناً جَازَتْ شَهَادَتُهُمْ وَ لَا يُسْأَلُ عَنْ بَاطِنِهِمْ.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Abu Ja’far Al Muqry raising it,

From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Five things are obligated upon the judge to take in with the apparent ruling – the governance, and the marriages, and the inheritances, and the slaughters, and the testimonies. When the witnesses were apparently believers, their testimonies are allowed and he cannot ask about their esoteric (inner state)’.[342]

باب 13 الحكم على الغائب و الميت‏

CHAPTER 13 – THE RULING UPON THE ABSENTEE AND THE DECEASED

1- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع‏ لَا يُقْضَى عَلَى غَائِبٍ.

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

From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Ali^-asws said: ‘There is no judgment (to be passed) upon an absentee’.[343]

باب 14 عقاب من أكل أموال الناس ظلما أو سعى إلى السلطان بالباطل أو تولى خصومة ظالم أو منع مسلما حقه‏

CHAPTER 14 – PUNISHMENT OF ONE WHO DEVOURS WEALTH OF THE PEOPLE UNJUSTLY, OR STRIVES (APPEALS) TO THE RULER WITH THE FALSEHOOD, OR TAKES CHARGE OF A DISPUTE BY AN UNJUST, OR PREVENTING A MUSLIM FROM HIS RIGHT

1- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي أَنَّهُ قَالَ النَّبِيُّ ص‏ مَنْ تَوَلَّى خُصُومَةَ ظَالِمٍ أَوْ أَعَانَ عَلَيْهَا ثُمَّ نَزَلَ بِهِ مَلَكُ الْمَوْتِ قَالَ لَهُ أَبْشِرْ بِلَعْنَةِ اللَّهِ وَ نَارِ جَهَنَّمَ‏ وَ بِئْسَ الْمَصِيرُ

(The book) ‘Al Amaali’ of Al Sadouq –

In a Hadeeth of the prohibitions, the Prophet^-saww said: ‘One who takes charge of a dispute of an unjust one, or assists upon it, then the Angel of death descends to him, will say to him: ‘Receive news of the Curse of Allah^-azwj and Fire of Hell, and the evil destination!’’

وَ قَالَ مَنْ دَلَّ جَائِراً عَلَى جَوْرٍ كَانَ قَرِينَ هَامَانَ فِي جَهَنَّمَ.

And the one who points (guides/assists) a tyrant upon tyranny would be paired with Haman^-la in Hell’.[344]

2- وَ قَالَ: مَنْ حَبَسَ عَنْ أَخِيهِ الْمُسْلِمِ شَيْئاً مِنْ حَقِّهِ حَرَّمَ اللَّهُ عَلَيْهِ بَرَكَةَ الرِّزْقِ إِلَّا أَنْ يَتُوبَ.

And he^-saww said: ‘One who withholds from his Muslim brother something from his right, Allah^-azwj will Prohibited upon him the Blessings of sustenance except if he repents’.[345]

3- وَ قَالَ: مَنْ يُبْطِلْ عَلَى ذِي حَقٍّ حَقَّهُ وَ هُوَ يَقْدِرُ عَلَى أَدَاءِ حَقِّهِ فَعَلَيْهِ كُلَّ يَوْمٍ خَطِيئَةُ عَشَّارٍ.

And he^-saww said: ‘One who nullifies upon someone with a right of his right while he is able upon paying his right, upon him is a sin of the tax collector every day’.[346]

4- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ شَرَّ النَّاسِ يَوْمَ الْقِيَامَةِ الْمُثَلِّثُ

(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Ziyad,

From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘The evillest of people on the Day of Qiyamah will be the ‘Musallis’’.

قِيلَ يَا رَسُولَ اللَّهِ وَ مَا الْمُثَلِّثُ

It was said, ‘O Rasool-Allah^-saww, and what is the ‘Musallis’?’

قَالَ الرَّجُلُ يَسْعَى بِأَخِيهِ إِلَى إِمَامِهِ فَيَقْتُلُهُ فَيُهْلِكُ نَفْسَهُ وَ أَخَاهُ وَ إِمَامَهُ.

He^-saww said: ‘The man striving (informing) with his brother to his imam, so he kills him. Thus, he destroys himself, and his brother and his imam’.[347]

5- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: السَّاعِي قَاتِلُ ثَلَاثَةٍ قَاتِلُ نَفْسِهِ وَ قَاتِلُ مَنْ سَعَى بِهِ وَ قَاتِلُ مَنْ يَسْعَى إِلَيْهِ.

(The book) ‘Al Khisaal’ – My father, from Ali, from his father, from Ibn Abu Umeyr raising it to,

Abu Abdullah^-asws said: ‘The striver (informant) is a killer of three. Killer of his soul, and killer of the one he had informed with, and killer of the one he had strived (informed) to’.[348]

6- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ الْمُحَمَّدِيَّةُ السَّمْحَةُ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ صِيَامُ شَهْرِ رَمَضَانَ وَ حِجُّ الْبَيْتِ وَ الطَّاعَةُ لِلْإِمَامِ وَ أَدَاءُ حُقُوقِ الْمُؤْمِنِ فَإِنَّ مَنْ حَبَسَ حَقَّ الْمُؤْمِنِ أَقَامَهُ اللَّهُ يَوْمَ الْقِيَامَةِ خَمْسَمِائَةِ عَامٍ عَلَى رِجْلَيْهِ حَتَّى يَسِيلَ مِنْ عَرَقِهِ أَوْدِيَةٌ ثُمَّ يُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ جَلَّ جَلَالُهُ هَذَا الظَّالِمُ الَّذِي حَبَسَ عَنِ اللَّهِ حَقَّهُ

(The book) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Al Ash’ary, from Sahl, from Muhammad Bin Sinan, from Al Mufazzal, from Yunus Bin Zabyan who said,

‘Abu Abdullah^-asws said: ‘Tolerant Muhammadan way is establishing the Salat, and giving the Zakat, and fasting month of Ramazan, and (performing) Hajj of the House (Kaaba), and obedience to the Imam^-asws, and paying rights of the Momin, for the one who withholds a right of the Momin will be made to stand on the Day of Qiyamah for five hundred years upon his legs until valleys of sweat flows. Then a caller will call out from the Presence of Allah^-azwj, Majestic is His^-azwj Majesty: ‘This is the unjust one who had withheld from Allah^-azwj His^-azwj Right!’’

قَالَ فَيُوَبَّخُ أَرْبَعِينَ عَاماً ثُمَّ يُؤْمَرُ بِهِ‏ إِلَى نَارِ جَهَنَّمَ.

He^-asws said: ‘He will be rebuked for forty years, then Commanded with to the Hellfire!’[349]

7- ثو، ثواب الأعمال لي، الأمالي للصدوق ابْنُ مُوسَى عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ حَفْصٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَرْبَعَةٌ يُؤْذُونَ أَهْلَ النَّارِ عَلَى مَا بِهِمْ مِنَ الْأَذَى يُسْقَوْنَ مِنَ الْحَمِيمِ وَ الْجَحِيمِ يُنَادُونَ بِالْوَيْلِ وَ الثُّبُورِ يَقُولُ أَهْلُ النَّارِ بَعْضُهُمْ لِبَعْضٍ مَا بَالُ هَؤُلَاءِ الْأَرْبَعَةِ قَدْ آذَوْنَا عَلَى مَا بِنَا مِنَ الْأَذَى

(The book) ‘Sawab Al Amaal’, (and) ‘Al Amaali’ of Al Sadouq – Ibn Musa, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Hafs,

From Al-Sadiq^-asws, from his^-asws forefathers^-asws, having said: ‘Rasool-Allah^-saww said: ‘Four will be tormenting the people of Hellfire on top of whatever torment will be with them. They will be quenched from the boiling water and the blazing fire. They will be calling out for the woe and the ruination. The people of the Hellfire will say to each other, ‘What is the matter with these four? They are tormenting us on top of what torment is already with us!’

فَرَجُلٌ مُعَلَّقٌ فِي التَّابُوتِ مِنْ جَمْرٍ وَ رَجُلٌ يَجُرُّ أَمْعَاءَهُ وَ رَجُلٌ يَسِيلُ فُوهُ قَيْحاً وَ دَماً وَ رَجُلٌ يَأْكُلُ لَحْمَهُ

(They will see) A man is hanging from a coffin by burning coals, a man is dragging his intestines, a man has pus and blood flowing from his mouth, and a man is eating his own flesh.

فَقِيلَ لِصَاحِبِ التَّابُوتِ مَا بَالُ الْأَبْعَدِ قَدْ آذَانَا عَلَى مَا بِنَا مِنَ الْأَذَى فَيَقُولُ إِنَّ الْأَبْعَدَ قَدْ مَاتَ وَ فِي عُنُقِهِ أَمْوَالُ النَّاسِ لَمْ يَجِدْ لَهَا فِي نَفْسِهِ أَدَاءً وَ لَا وَفَاءً

It will be said to the master of the coffin, ‘What is the matter with this wretch? He is tormenting us on top of what torment there is with us!’ (The occupier of the coffin) will say: ‘The wretch had died while in his neck was wealth of the people. He neither felt for it within himself to repay nor (showed) any loyalty!’

ثُمَّ يُقَالُ لِلَّذِي يَجُرُّ أَمْعَاءَهُ مَا بَالُ الْأَبْعَدِ قَدْ آذَانَا عَلَى مَا بِنَا مِنَ الْأَذَى فَيَقُولُ إِنَّ الْأَبْعَدَ كَانَ لَا يُبَالِي أَيْنَ أَصَابَ الْبَوْلُ مِنْ جَسَدِهِ

Then it will be said to the one dragging his intestines, ‘What is the matter with the wretch? He is tormenting us on top of the torment there is with us?’ He (the master of the coffin) will say, ‘The wretch had not cared when the urine from his body had hit!’

ثُمَّ يُقَالُ لِلَّذِي يَسِيلُ فُوهُ قَيْحاً وَ دَماً مَا بَالُ الْأَبْعَدِ قَدْ آذَانَا عَلَى مَا بِنَا مِنَ الْأَذَى فَيَقُولُ إِنَّ الْأَبْعَدَ كَانَ يُحَاكِي فَيَنْظُرُ إِلَى كُلِّ كَلِمَةٍ خَبِيثَةٍ فَيُسْنِدُهَا وَ يُحَاكِي بِهَا

Then it will be said to the one whose mouth will be overflowing with vomit and blood, ‘What is the matter with the wretch? He is tormenting us on top of what torment there is with us!’ He (the master of the coffin) will say, ‘The wretch used to imitate others. Whenever he heard an evil or vile word, he would repeat it and imitate it!’

ثُمَّ يُقَالُ لِلَّذِي كَانَ يَأْكُلُ لَحْمَهُ مَا بَالُ الْأَبْعَدِ قَدْ آذَانَا عَلَى مَا بِنَا مِنَ الْأَذَى فَيَقُولُ إِنَّ الْأَبْعَدَ كَانَ يَأْكُلُ لُحُومَ النَّاسِ بِالْغِيبَةِ وَ يَمْشِي بِالنَّمِيمَةِ.

Then it will be said to the one who would be eating his own flesh, ‘What is the matter with the wretch? He is tormenting us on top of what torment there is with us!’ He will say, ‘The wretch had been eating flesh of the people with the backbiting and walking with the gossiping’.[350]

8- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ع قَالَ رَسُولُ اللَّهِ ص‏ مَنِ اقْتَطَعَ مَالَ مُؤْمِنٍ غَصْباً بِغَيْرِ حَقِّهِ لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ مُعْرِضاً عَنْهُ مَاقِتاً لِأَعْمَالِهِ الَّتِي يَعْمَلُهَا مِنَ الْبِرِّ وَ الْخَيْرِ- لَا يُثْبِتُهَا فِي حَسَنَاتِهِ حَتَّى يَتُوبَ وَ يَرُدَّ الْمَالَ الَّذِي أَخَذَهُ إِلَى صَاحِبِهِ.

(The book) ‘Sawab Al Amaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Hisham Bin Salim, from Al Haza’a who said,

‘Abu Ja’far^-asws said: ‘Rasool-Allah^-saww said: ‘One who cuts (steals) wealth of a Momin in usurpation without his right, Allah^-saww Mighty and Majestic will not cease to be Turned away from him in disdain of his deeds which he had worked, from the righteous and the good. He^-azwj will not Reward these as his good deeds until he repents and returns the wealth which he had taken, back to its owner’.[351]

9- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ أَعْظَمُ الْخَطَايَا اقْتِطَاعُ مَالِ امْرِئٍ مُسْلِمٍ بِغَيْرِ حَقٍ.

(The book) ‘Sawab Al Amaal’ – Majaylawiya, from Ali, from his father, from Al Nowfaly, from Al Sakuni,

From Al-Sadiq^-asws, from his^-asws forefathers^-asws, having said: ‘Amir Al-Momineen^-asws said: ‘Mightiest of the sins is cutting out (stealing) wealth of a Muslims person without right’.[352]

10- ضا، فقه الرضا عليه السلام‏ أَرْوِي أَنَّهُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللَّهُ أَعْمَالَ قَوْمٍ كَأَمْثَالِ الْقَبَاطِيِّ فَيَقُولُ اللَّهُ اذْهَبُوا وَ خُذُوا أَعْمَالَكُمْ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘It is reported that when it will be the Day of Qiyamah, Allah^-azwj will Hand over the deeds of a people, for example the Coptic’s. Allah^-azwj will Say: “Go and take your deeds!”

When they go near it, Allah^-azwj Mighty and Majestic will Say: “Be dust particles!” So it would become dust particles, and it is His^-azwj Word: And We will proceed to what they have done of a deed, so We shall Make it as scattered floating dust [25:23]’.

فَإِذَا دَنَوْا مِنْهَا قَالَ اللَّهُ جَلَّ وَ عَزَّ كُنْ هَبَاءً فَصَارَتْ هَبَاءً وَ هُوَ قَوْلُهُ- وَ قَدِمْنا إِلى‏ ما عَمِلُوا مِنْ عَمَلٍ فَجَعَلْناهُ هَباءً مَنْثُوراً ثُمَّ قَالَ أَمَا وَ اللَّهِ لَقَدْ كَانُوا يُصَلُّونَ وَ يَصُومُونَ وَ لَكِنْ إِذَا عَرَضَ لَهُمُ الْحَرَامُ كَانُوا يَأْخُذُونَ وَ لَمْ يُبَالُوا.

Then he^-asws said: ‘But, by Allah^-azwj! They would have been praying Salat and fasting, but whenever the Haraam (prohibition) was presented to them, they would take and did not care!’[353]

11- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص‏ دِرْهَمٌ يَرُدُّهُ الْعَبْدُ إِلَى الْخُصَمَاءِ خَيْرٌ لَهُ مِنْ عِبَادَةِ أَلْفِ سَنَةٍ وَ خَيْرٌ لَهُ مِنْ عِتْقِ أَلْفِ رَقَبَةٍ وَ خَيْرٌ لَهُ مِنْ أَلْفِ حِجَّةٍ وَ عُمْرَةٍ.

(The book) ‘Jamie Al Akhbar’ –

Rasool-Allah^-saww said: ‘A Dirham the servant returns to the disputant is better for him than worship of a thousand years, and better for him than liberating a thousand necks, and better for him than (performing) a thousand Hajj and Umrah’.[354]

12- وَ قَالَ ع‏ مَنْ رَدَّ دِرْهَماً إِلَى الْخُصَمَاءِ أَعْتَقَ اللَّهُ رَقَبَتَهُ مِنَ النَّارِ وَ أَعْطَاهُ بِكُلِّ دَانِقٍ ثَوَابَ نَبِيٍّ وَ بِكُلِّ دِرْهَمٍ مَدِينَةً مِنْ دُرَّةٍ حَمْرَاءَ.

And he^-asws said: ‘One who returns a Dirham to the disputant, Allah^-azwj will Liberate his neck from the Fire, and Give him Rewards of a Prophet^-saww with every Daniq (penny), and with every Dirham a city of red gems’.[355]

13- وَ قَالَ ع‏ مَنْ رَدَّ أَدْنَى شَيْ‏ءٍ إِلَى الْخُصَمَاءِ جَعَلَ اللَّهُ بَيْنَهُ وَ بَيْنَ النَّارِ تْراً كَمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ يَكُونُ فِي عِدَادِ الشُّهَدَاءِ.

And he^-asws said: ‘One who returns the least thing to the disputant, Allah^-azwj will Make a barrier like what is between the sky and the earth, and he would be counted among the martyrs’.[356]

14- وَ قَالَ ع‏ مَنْ أَرْضَى الْخُصَمَاءَ مِنْ نَفْسِهِ وَجَبَتْ لَهُ الْجَنَّةُ بِغَيْرِ حِسَابٍ وَ يَكُونُ فِي الْجَنَّةِ مَدَائِنُ مِنْ نُورٍ وَ عَلَى الْمَدَائِنِ أَبْوَابٌ مِنْ ذَهَبٍ مُكَلَّلٌ بِالدُّرِّ وَ الْيَاقُوتِ وَ فِي جَوْفِ الْمَدَائِنِ قِبَابٌ مِنْ مِسْكٍ وَ زَعْفَرَانٍ مَنْ نَظَرَ إِلَى تِلْكَ الْمَدَائِنِ يَتَمَنَّى أَنْ يَكُونَ لَهُ مَدِينَةٌ مِنْهَا

And he^-asws said: ‘One who pleases the disputant from himself, the Paradise will be obligated for him without Reckoning, and there will be in the Paradise cities of light, and at the cities are gates of gold embedded with the gems and the rubies, and in the interior of the cities are domes (dunes) of Musk and Saffron. One who looks at those cities will wish that there be a city for him from these’.

قَالُوا يَا نَبِيَّ اللَّهِ لِمَنْ هَذِهِ الْمَدَائِنُ

They said, ‘O Prophet^-saww of Allah^-azwj! For whom are these cities?’

قَالَ لِلتَائِبِينَ النَّادِمِينَ الْمُرْضِينَ الْخُصَمَاءِ مِنْ أَنْفُسِهِمْ فَإِنَّ الْعَبْدَ إِذَا رَدَّ دِرْهَماً إِلَى الْخُصَمَاءِ أَكْرَمَهُ اللَّهُ كَرَامَةَ سَبْعِينَ شَهِيداً فَإِنَّ دِرْهَماً يَرُدُّ الْعَبْدُ إِلَى الْخُصَمَاءِ خَيْرٌ لَهُ مِنْ‏ صِيَامِ النَّهَارِ وَ قِيَامِ اللَّيْلِ وَ مَنْ رَدَّ دِرْهَماً نَادَاهُ مَلَكٌ مِنْ تَحْتِ الْعَرْشِ يَا عَبْدَ اللَّهِ اسْتَأْنِفِ الْعَمَلَ فَقَدْ غُفِرَ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ.

He^-saww said: ‘For the repentant, the remorseful, the ones having pleased the disputants from themselves, for the servant, when he returns a Dirham to the disputant, Allah^-azwj will Honour him with honours of seventy martyrs. A Dirham the servant returns to the disputant is better for him than fasting the day and standing (praying Salat) at night, and the one who returns a Dirham, and Angels calls out from beneath the Throne: ‘O servant of Allah^-azwj! Resume the deeds, for it has been Forgiven for you whatever you had sent ahead of your sins!’’[357]

15- وَ قَالَ ع‏ مَنْ بَاتَ غَيْرَ تَائِبٍ زَفَرَتْ جَهَنَّمُ فِي وَجْهِهِ ثَلَاثَ زَفَرَاتٍ فَأَوَّلُهَا لَا يَبْقَى دَمْعَةٌ إِلَّا جَرَتْ عَنْ عَيْنَيْهِ وَ الزَّفْرَةُ الثَّانِيَةُ لَا يَبْقَى دَمٌ إِلَّا خَرَجَ مِنْ مَنْخِرَيْهِ وَ الزَّفْرَةُ الثَّالِثَةُ لَا يَبْقَى قَيْحٌ إِلَّا خَرَجَ مِنْ فَمِهِ

And he^-asws said: ‘One who spends a night without repenting, Hell will puff, in his face, three exhalations. At its first, there will not remain any tear except it would flow from his eyes, and at the second exhalation there will not remain any blood except it will emerge from his nostrils, and at the third exhalation there will not remain any vomit except it will emerge from his mouth!

فَرَحِمَ اللَّهُ مَنْ تَابَ ثُمَّ أَرْضَى الْخُصَمَاءَ فَمَنْ فَعَلَ فَأَنَا كَفِيلُهُ بِالْجَنَّةِ.

May Allah^-azwj Mercy the one who repents, then pleases the disputant. The one does so, I^-asws am his guarantor for the Paradise!’[358]

16- وَ قَالَ النَّبِيُّ ص‏ لَرَدُّ دَانِقٍ مِنْ حَرَامٍ يَعْدِلُ عِنْدَ اللَّهِ سَبْعِينَ أَلْفَ حِجَّةٍ مَبْرُورَةٍ.

And the Prophet^-saww said: ‘Returning an unlawful Daniq (penny) equates in the Presence of Allah^-azwj to seventy thousand accomplished Hajj’.[359]

17- نبه، تنبيه الخاطر سَمَاعَةُ بْنُ مِهْرَانَ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ع يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ‏ لَيْسَ بِوَلِيٍّ لَنَا مَنْ أَكَلَ مَالَ مُؤْمِنٍ حَرَاماً.

(The book) ‘Tanbeeh Al Khatir’ – Sama’at Bin Mihran who said,

‘Abu Abdullah^-asws had said: ‘Amir Al-Momineen^-asws had said: ‘He isn’t a friend (follower) of ours^-asws, the one who devours wealth of a Momin unlawfully!’[360]

18- أَعْلَامُ الدِّينِ، عَنِ النَّبِيِّ ص قَالَ: 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 حَقَّ الْمُؤْمِنِ وَ يُؤْمَرُ بِهِ إِلَى النَّارِ.

(The book) ‘A’lam Al Deen’ –

From the Prophet^-saww having said: ‘One who withholds the right of a Momin, on the Day of Qiyamah, Allah^-azwj will Make him stand for five hundred years upon his legs until valleys of sweat flow from him, and a caller will call out from the Presence of Allah^-azwj: ‘This is the unjust one who withheld the right of a Momin!’, and he will be Commanded with to the Fire’.[361]

باب 15 نوادر القضاء

CHAPTER 15 – MISCELLANEOUS (REGARDING) THE JUDGMENTS

1- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ عَاقِلٌ كَثِيرُ الْمَالِ وَ كَانَ لَهُ ابْنٌ يُشْبِهُهُ فِي الشَّمَائِلِ مِنْ زَوْجَةٍ عَفِيفَةٍ وَ كَانَ لَهُ ابْنَانِ مِنْ زَوْجَةٍ غَيْرِ عَفِيفَةٍ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قَالَ لَهُمْ هَذَا مَالِي لِوَاحِدٍ مِنْكُمْ

(The book) ‘Qasas Al Anbiya^-as’, may the greeting be upon him^-asws – By the chain to Al Sadouq, from his father, from Sa’ad, from Ibn Mahboub, from Malik Bin Atiyya, from Al Sumali,

From Abu Ja’far^-asws having said: ‘There was an intellectual among the children of Israel having a lot of wealth, and there was a son for him resembling him in appearance from a chaste wife, and there were (also) two sons for him from an unchaste wife. When the expiry presented to him, he said to them, ‘This is my wealth for one of you!’

فَلَمَّا تُوُفِّيَ قَالَ الْكَبِيرُ أَنَا ذَلِكَ الْوَاحِدُ وَ قَالَ الْأَوْسَطُ أَنَا ذَلِكَ وَ قَالَ الْأَصْغَرُ أَنَا ذَلِكَ

When he expired, the elder said, ‘I am that one!’, and the middle one said, ‘I am that!’, and the young one said, ‘I am that!’

فَاخْتَصَمُوا إِلَى قَاضِيهِمْ قَالَ لَيْسَ عِنْدِي فِي أَمْرِكُمْ شَيْ‏ءٌ انْطَلِقُوا إِلَى بَنِي غَنَّامٍ الْإِخْوَةِ الثَّلَاثِ

They brought the dispute to their judge. He said, ‘There isn’t anything with me regarding your matter. Go to the clan of Ghanam of the three brothers!’

فَانْتَهُوا إِلَى وَاحِدٍ مِنْهُمْ فَرَأَوْا شَيْخاً كَبِيراً فَقَالَ لَهُمُ ادْخُلُوا إِلَى أَخِي فُلَانٍ فَهُوَ أَكْبَرُ مِنِّي فَاسْأَلُوهُ

They ended up to one of them. They saw him as an aged man. He said to them, ‘Enter to see my brother so and so, for he is older than me, and ask him!’

فَدَخَلُوا عَلَيْهِ فَخَرَجَ شَيْخٌ كَهْلٌ فَقَالَ سَلُوا أَخِيَ الْأَكْبَرَ مِنِّي

They entered to see him. An elderly man of middle age came out. He said, ‘As my brother is older than me!’

فَدَخَلُوا عَلَى الثَّالِثِ فَإِذَا هُوَ فِي الْمَنْظَرِ أَصْغَرُ فَسَأَلُوهُ أَوَّلًا مِنْ حَالِهِمْ ثُمَّ مُسْتَبِيناً لَهُمْ فَقَالَ أَمَّا أَخِيَ الَّذِي رَأَيْتُمُوهُ أَوَّلًا هُوَ الْأَصْغَرُ وَ إِنَّ لَهُ امْرَأَةَ سَوْءٍ تَسُوؤُهُ وَ قَدْ صَبَرَ عَلَيْهَا مَخَافَةَ أَنْ يُبْتَلَى بِبَلَاءٍ لَا صَبْرَ لَهُ عَلَيْهِ فَهَرَّمَتْهُ

They entered to see the third, and behold, he was the youngest in looks. Firstly, they asked him about their state, then it became clear to them. He said, ‘As for my brother, the one whom you saw first, he is the youngest, and there is an evil wife for him worsening him, and he has been patient upon her, fearing that he might be afflicted with an affliction there will be no patience for him over it, so it has aged him. 

 وَ أَمَّا الثَّانِي أَخِي فَإِنَّ عِنْدَهُ زَوْجَةً تَسُوؤُهُ وَ تَسُرُّهُ وَ هُوَ مُتَمَاسِكُ الشَّبَابِ وَ أَمَّا أَنَا فَزَوْجَتِي تَسُرُّنِي وَ لَا تَسُوؤُنِي لَمْ يَلْزَمْنِي مِنْهَا مَكْرُوهٌ قَطُّ مُنْذُ صَحِبَتْنِي فَشَبَابِي مَعَهَا مُتَمَاسِكٌ

And as for my second brother, there is a wife with him, worsening him and cheering him, and he has held on to the youthfulness; and as for my wife, she cheers me and does not worsen me. No abhorrence has come to me from her at all since she has accompanied me, so my youthfulness with her has adhered.

وَ أَمَّا حَدِيثُكُمُ الَّذِي هُوَ حَدِيثُ أَبِيكُمْ انْطَلِقُوا أَوَّلًا وَ بَعْثِرُوا قَبْرَهُ وَ اسْتَخْرِجُوا عِظَامَهُ وَ أَحْرِقُوهَا ثُمَّ عُودُوا لِأَقْضِيَ بَيْنَكُمْ

And as for your narration which is narration of your father, firstly go and exhume his grave and extract his bones and incinerate these, then return and I will judge between you all!’

فَانْصَرَفُوا فَأَخَذَ الصَّبِيُّ سَيْفَ أَبِيهِ وَ أَخَذَ الْأَخَوَانِ الْمَعَاوِلَ فَلَمَّا هَمَّا بِذَلِكَ قَالَ لَهُمُ الصَّغِيرُ- لَا تُبَعْثِرُوا قَبْرَ أَبِي وَ أَنَا أَدَعُ لَكُمَا حِصَّتِي

They left. The young one grabbed a sword of his father while the two brother took the pickaxe. When they were both with that (to dig up the grave), the young one said to them, ‘Do not exhume the grave of my father and I shall leave my share for you two!’

 فَانْصَرَفُوا إِلَى الْقَاضِي فَقَالَ يُقْنِعُكُمَا هَذَا ائْتُونِي بِالْمَالِ

They left to go to the judge. He said, ‘This one has contented you both. Bring me the wealth!’

فَقَالَ لِلصَّغِيرِ خُذِ الْمَالَ فَلَوْ كَانَا ابْنَيْهِ لَدَخَلَهُمَا مِنَ الرِّقَّةِ كَمَا دَخَلَ عَلَى الصَّغِيرِ.

He said to the young one, ‘Take the wealth, for had they been his (true) sons, the kindness would have entered them just as it had entered upon the young one!’’[362]

2- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ عَلَى عَهْدِ دَاوُدَ ع سِلْسِلَةٌ يَتَحَاكَمُ النَّاسُ إِلَيْهَا وَ إِنَّ رَجُلًا أَوْدَعَ رَجُلًا جَوْهَراً فَجَحَدَهُ إِيَّاهُ فَدَعَاهُ إِلَى السِّلْسِلَةِ فَذَهَبَ مَعَهُ إِلَيْهَا وَ قَدْ أَدْخَلَ الْجَوْهَرَ فِي قَنَاةٍ

(The book) ‘Qasas Al Anbiya^-as’, may the greeting be upon them^-as – By the chain to Al Sadouq, from his father, from Sa’ad, from Ibn Isa, from Ali Bin Al Hakam, from Hisham Bin Salim,

From Abu Abdullah^-asws having said: ‘There was a chain in the era of Dawood^-as, the people used to come to for judgment, and a man had deposited a jewel with a man, but he denies it to him. He called him to the chain. He went with him to it, and he had inserted the jewel in a tube.

فَلَمَّا أَرَادَ أَنْ يَتَنَاوَلَ السِّلْسِلَةَ

When he wanted to grab the chain, he said to him, ‘Hold this tube until I grab the chain!’

قَالَ لَهُ أَمْسِكْ هَذِهِ الْقَنَاةَ حَتَّى آخُذَ السِّلْسِلَةَ فَأَمْسَكَهَا وَ دَنَا الرَّجُلُ مِنَ السِّلْسِلَةِ فَتَنَاوَلَهَا وَ أَخَذَهَا وَ صَارَتْ فِي يَدِهِ

He held it, and the man went near the chain. He took it and grabbed it and it came to be in his hand.

 فَأَوْحَى اللَّهُ تَعَالَى إِلَى دَاوُدَ ع أَنِ احْكُمْ بَيْنَهُمْ بِالْبَيِّنَاتِ وَ أَضِفْهُمْ إِلَى اسْمِي يَحْلِفُونَ بِهِ وَ رُفِعَتِ السِّلْسِلَةُ.

Allah^-azwj the Exalted Revealed to Dawood^-as: “Judge between them with the proofs, and call them to My^-azwj Name to be swearing by!”, and the chain was lifted’.[363]

3- ختص، الإختصاص أَبُو أَحْمَدَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي جَعْفَرٍ ع‏ قَالَ: اجْتَمَعَ رَجُلَانِ يَتَغَدَّيَانِ مَعَ وَاحِدٍ ثَلَاثَةُ أَرْغِفَةٍ وَ مَعَ وَاحِدٍ خَمْسَةُ أَرْغِفَةٍ

(The book) ‘Al Ikhtisas’ – Abu Ahmad, from a man,

From Abu Abdullah^-asws or Abu Ja’far^-asws having said: ‘Two men gathered to have breakfast. With one there were three breads, and with one were five breads’.

قَالَ فَمَرَّ بِهِمَا رَجُلٌ فَقَالَ سَلَامٌ عَلَيْكُمَا

He^-asws said: ‘A man passed by them. He said, ‘Greeting be upon you both!’

فَقَالا وَ عَلَيْكَ السَّلَامُ الْغَدَاءَ رَحِمَكَ اللَّهُ

They said, ‘And upon you be the greeting! The breakfast, may Allah^-azwj Mercy you!’’

فَقَالَ فَقَعَدَ وَ أَكَلَ مَعَهُمَا فَلَمَّا فَرَغَ قَامَ وَ طَرَحَ إِلَيْهِمَا ثَمَانِيَةَ دَرَاهِمَ

He^-asws said: ‘He sat down and ate with them. When he was free, he stood up and gave eight Dirham to them. He said, ‘This is a compensation to you both for what I have eaten from your food’.

فَقَالَ هَذِهِ عِوَضٌ لَكُمَا بِمَا أَكَلْتُ مِنْ طَعَامِكُمَا قَالَ فَتَنَازَعَا بِهَا فَقَالَ صَاحِبُ الثَّلَاثَةِ النِّصْفُ لِي وَ النِّصْفُ لَكَ وَ قَالَ صَاحِبُ الْخَمْسَةِ لِي خَمْسَةٌ بِقَدْرِ خَمْسَتِي وَ لَكَ ثَلَاثَةٌ بِقَدْرِ ثَلَاثَتِكَ

He^-asws said: ‘They disputed with it. The owner of the three (breads) said, ‘The half is for me and the half is for you!’, and the owner of the five said, ‘For me are five in accordance with my five (breads), and for you are three due to your three (breads)’.

فَأَبَيَا وَ تَنَازَعَا حَتَّى ارْتَفَعَا إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَاقْتَصَّا عَلَيْهِ الْقِصَّةَ فَقَالَ إِنَّ هَذَا الْأَمْرَ الَّذِي أَنْتُمَا فِيهِ دَنِيٌّ وَ لَا يَنْبَغِي أَنْ تَرْفَعَا فِيهِ إِلَى حَكَمٍ

They refused each other and disputed until they raised (the case) to Amir Al-Momineen^-asws. They narrated the story to him^-asws. He^-asws said: ‘This matter which you are (disputing) in is lowly and it is not befitting for you to raise it to a judge’.

 ثُمَّ أَقْبَلَ عَلِيٌّ ع إِلَى صَاحِبِ الثَّلَاثَةِ فَقَالَ أَرَى أَنَّ صَاحِبَكَ قَدْ عَرَضَ عَلَيْكَ أَنْ يُعْطِيَكَ ثَلَاثَةً وَ خُبْزُهُ أَكْثَرُ مِنْ خُبْزِكَ فَارْضَ بِهِ

Then Ali^-asws turn to owner of the three. He said: ‘Your companions have presented to you that he should give you three (Dirhams) and his bread was more than your bread, so be pleased with it’.

 فَقَالَ لَا وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَا أَرْضَى إِلَّا بِمُرِّ الْحَقِّ

He said, ‘No, by Allah^-azwj, O Amir Al-Momineen^-asws! I will not agree except with the full right’.

قَالَ فَإِنَّمَا لَكَ فِي مُرِّ الْحَقِّ دِرْهَمٌ فَخُذْ دِرْهَماً وَ أَعْطِهِ سَبْعَةً

He^-asws said: ‘But rather, for you in the full right would be (one) Dirham, so take a Dirham and give him seven!’

فَقَالَ سُبْحَانَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ عَرَضَ عَلَيَّ ثَلَاثَةً فَأَبَيْتُ وَ آخُذُ وَاحِداً

He said, ‘Glory be to Allah^-azwj, O Amir Al-Momineen^-asws! He presented three to me and I refused, and I should take one?’

فَقَالَ عَرَضَ ثَلَاثَةً لِلصُّلْحِ فَحَلَفْتَ أَنْ لَا تَرْضَى إِلَّا بِمُرِّ الْحَقِّ وَ إِنَّمَا لَكَ بِمُرِّ الْحَقِّ دِرْهَمٌ

He^-asws said: ‘Present three (Dirhams) for the reconciliation. Swear an oath that you will not agree except with the full right, and rather for you, the full right is a Dirham!’

قَالَ فَأَوْقِفْنِي عَلَى هَذَا

He said, ‘Make me understand this’.

قَالَ أَ لَيْسَ تَعْلَمُ أَنَّ ثَلَاثَتَكَ تِسْعَةُ أَثْلَاثٍ

He^-asws said: ‘Don’t you know that your three is of nine thirds?’

قَالَ بَلَى

He said, ‘Yes’.

قَالَ أَ وَ لَيْسَ تَعْلَمُ أَنَّ خَمْسَتَهُ خَمْسَةَ عَشَرَ ثُلُثاً

He^-asws said: ‘And don’t you know that five are fifteen thirds?’

قَالَ بَلَى

He said, ‘Yes’.

قَالَ فَذَلِكَ أَرْبَعَةٌ وَ عِشْرُونَ ثُلُثاً أَكَلْتَ أَنْتَ ثَمَانِيَةً وَ أَكَلَ الضَّيْفُ ثَمَانِيَةً وَ أَكَلَ هُوَ ثَمَانِيَةً فَبَقِيَ مِنْ تِسْعَتِكَ وَاحِدٌ أَكْلَ الضَّيْفُ وَ بَقِيَ مِنْ خَمْسَةَ عَشَرَ سَبْعَةٌ أَكَلَهَا الضَّيْفُ فَلَهُ سَبْعَةٌ بِسَبْعَةٍ وَ لَكَ بِوَاحِدِكَ الَّذِي أَكَلَهُ الضَّيْفُ وَاحِدٌ.

He^-asws said: ‘So that is twenty-four thirds. You ate eight (thirds), and the guest ate eight (thirds), and he ate eight (thirds). Thus, there remains one from your nine, and the guest ate one, while from (his) fifteen (thirds) seven remain (which) the guest ate. Thus for him are seven (Dirhams) due to seven (thirds), and for you is one due to your one which the guest ate’.[364]

4- كَنْزُ الْكَرَاجُكِيِّ، رُوِيَ أَنَّ امْرَأَةً عَلِقَتْ بِغُلَامٍ فَرَاوَدَتْهُ عَنْ نَفْسِهِ فَامْتَنَعَ عَلَيْهَا فَقَالَتْ وَ اللَّهِ لَئِنْ لَمْ تَفْعَلْ لَأَفْضَحُكَ فَلَمْ يَفْعَلْ فَأَخَذَتْ بَيْضَةً فَأَلْقَتْ بَيَاضَهَا عَلَى ثَوْبِهَا وَ تَعَلَّقَتْ بِهِ وَ اسْتَغَاثَتْ بِأَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ وَ قَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَذَا الْغُلَامَ كَابَرَنِي عَلَى نَفْسِي وَ قَدْ أَصَابَ مِنِّي وَ هَذَا مَاؤُهُ عَلَى ثَوْبِي

(The book) ‘Kanz’ of Al Karajaky –

It is reported that a woman was attached (attracted to) a boy and seduced him to herself. He refused to her. She said, ‘By Allah^-azwj! If you don’t do it, I will scandalise you!’ He did not do it. She took an egg and cast its white fluid upon her garment and it stuck with it, and she cried out for help with Amir Al-Momineen^-asws, may the Salawaat and the greeting be upon him^-asws, and said, ‘O Amir Al-Momineen^-asws! This boy has forced himself upon me and has attained from me, and this is his water upon my garment!’

فَسَأَلَهُ أَمِيرُ الْمُؤْمِنِينَ ع عَنْ ذَلِكَ فَبَكَى وَ قَالَ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ كَذَبَتْ وَ مَا فَعَلْتُ شَيْئاً مِمَّا ذَكَرَتْ

Amir Al-Momineen^-asws asked him about that. He cried and said, ‘By Allah^-azwj O Amir Al-Momineen^-asws! She has lied, and I have not done anything from what she mentioned’.

فَوَعَظَهَا أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَتْ وَ اللَّهِ لَقَدْ فَعَلَ وَ هَذَا مَاؤُهُ

Amir Al-Momineen^-asws advised her. She said, ‘By Allah^-azwj, he has done it, and this is his water!’

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَلَيَّ بِقَنْبَرٍ

Amir Al-Momineen^-asws said: ‘Come to me^-asws with Qanbar!’

فَجِي‏ءَ بِهِ

They came with him. He^-asws said to him: ‘Instruct someone to boil some water until its heat is intense, and come with it to me^-asws!’

فَقَالَ لَهُ مُرْ مَنْ يَغْلِي بِمَاءٍ حَتَّى يَشْتَدَّ حَرَارَتُهُ وَ صِرْ بِهِ إِلَيَّ فَلَمَّا أَتَى بِالْمَاءِ الْحَارِّ أَمَرَ أَنْ يُلْقَى عَلَى ثَوْبِهَا فَأُلْقِيَ فَانْسَلَقَ بَيَاضُ الْبَيْضِ وَ ظَهَرَ أَمْرُهُ فَأَمَرَ رَجُلَيْنِ مِنَ الْمُسْلِمِينَ أَنْ يَتَطَعَّمَاهُ وَ يَلْفَظَاهُ لِيَقَعَ الْعِلْمُ الْيَقِينُ بِهِ فَفَعَلَا فَرَأَيَاهُ بَيْضاً فَخَلَّى الْغُلَامَ وَ أَمَرَ بِالْمَرْأَةِ فَأَوْجَعَهَا أَدَباً.

When he came with the hot water, he^-asws instructed that it be thrown upon her garment. The white of the egg peeled off, and its matter was revealed. He^-asws ordered two men from the Muslims to taste it and spit it out in order for certain knowledge to occur with it. They did so and saw it as egg. He^-asws freed the boy and ordered with the women to be pained as discipline’.[365]

5- قب، المناقب لابن شهرآشوب حِلْيَةُ الْأَوْلِيَاءِ وَ نُزْهَةُ الْأَبْصَارِ أَنَّهُ مَضَى ع فِي حُكُومَةٍ إِلَى شُرَيْحٍ مَعَ يَهُودِيٍّ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Hilyat Al Awliya’, (and) ‘Nuzhat Al Absaar’ –

He (Amir Al-Momineen^-asws went to Shuryeh (the judge) with a Jew for judgment. He^-asws said, ‘O Jew! The shield, is my^-asws shield, and I^-asws did not sell it and did not gift it!’

فَقَالَ يَا يَهُودِيُّ الدِّرْعُ دِرْعِي وَ لَمْ أَبِعْ وَ لَمْ أَهَبْ فَقَالَ الْيَهُودِيُّ الدِّرْعُ لِي وَ فِي يَدِي

The Jew said, ‘The shield is mine and it is in my hands’.

فَسَأَلَهُ شُرَيْحٌ الْبَيِّنَةَ فَقَالَ هَذَا قَنْبَرٌ وَ الْحُسَيْنُ يَشْهَدَانِ لِي بِذَلِكَ

Shureyh as him^-asws for the proof. He^-asws said: ‘This is Qanbar and Al Husayn^-asws, they will both testify for me with that!’

فَقَالَ شُرَيْحٌ شَهَادَةُ الِابْنِ لَا تَجُوزُ لِأَبِيهِ وَ شَهَادَةُ الْعَبْدِ لَا تَجُوزُ لِسَيِّدِهِ وَ إِنَّهُمَا يَجُرَّانِ إِلَيْكَ

Shureyh said, ‘Testimony of a son is not allowed for his father, and testimony of the slave is not allowed for his master, and they are both inclined to you^-asws!

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ وَيْلَكَ يَا شُرَيْحُ أَخْطَأْتَ مِنْ وُجُوهٍ أَمَّا وَاحِدَةٌ فَأَنَا إِمَامُكَ تَدِينُ اللَّهَ بِطَاعَتِي وَ تَعْلَمُ أَنِّي لَا أَقُولُ بَاطِلًا فَرَدَدْتَ قَوْلِي وَ أَبْطَلْتَ دَعْوَايَ

Amir Al-Momineen^-asws said: ‘Woe be to you, O Shureyh! You have erred from (various) aspects! As for one, I^-asws am your Imam^-asws. You have to make it a religion of Allah^-azwj by obeying me^-asws, and you know I^-asws do not say falsities, but you rejected my^-asws word and invalidated my^-asws claim.

ثُمَّ سَأَلْتَنِي الْبَيِّنَةَ فَشَهِدَ عَبْدٌ وَ أَحَدُ سيد [سَيِّدَيْ‏] شَبَابِ أَهْلِ الْجَنَّةِ فَرَدَدْتَ شَهَادَتَهُمَا ثُمَّ ادَّعَيْتَ عَلَيْهِمَا أَنَّهُمَا يَجُرَّانِ إِلَى أَنْفُسِهِمَا أَمَا إِنِّي لَأُعَاقِبَنَّكَ إِلَّا أَنْ تَقْضِيَ بَيْنَ الْيَهُودِ ثَلَاثَةَ أَيَّامٍ أَخْرِجُوهُ

Then you asked me^-asws for the proof. A slave testified and one is a master (chief) of the youths of the inhabitants of Paradise, but you rejected both their testimonies. Then you claimed that they are inclined to themselves. But I^-asws will punish you only that you should judge between the Jews for three days. Expel him!’

 فَأَخْرَجَهُ إِلَى قُبَاءَ فَقَضَى بَيْنَ الْيَهُودِ ثَلَاثاً ثُمَّ انْصَرَفَ فَلَمَّا سَمِعَ الْيَهُودِيُّ ذَلِكَ قَالَ هَذَا أَمِيرُ الْمُؤْمِنِينَ جَاءَ إِلَى الْحَاكِمِ وَ الْحَاكِمُ حَكَمَ عَلَيْهِ فَأَسْلَمَ ثُمَّ

They took him out to a dome and he judged between the Jews for three days. Then he^-asws left. When the Jew heard that, he said, ‘This is Commander of the faithful. He^-asws came to the judge, and the judge ruled against him^-asws!’

قَالَ الدِّرْعُ دِرْعُكَ سَقَطَتْ يَوْمَ صِفِّينَ مِنْ جَمَلٍ أَوْرَقَ فَأَخَذْتُهَا.

He became a Muslim, then said, ‘The shield is your^-asws shield. It had fallen off a grey camel on the day of (the battle of) Siffeen, and I had taken it’.[366]

6- وَ فِي الْأَحْكَامِ الشَّرْعِيَّةِ، عَنِ الْخَزَّازِ الْقُمِّيِ‏ أَنَّ عَلِيّاً ع كَانَ فِي مَسْجِدِ الْكُوفَةِ فَمَرَّ بِهِ عَبْدُ اللَّهِ بْنُ قُفْلٍ التَّيْمِيُّ وَ مَعَهُ دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقَالَ ع هَذِهِ دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ

And in ‘Al Ahkam Al Sharia’ – from Al Khazaz Al Qummi,

‘Ali^-asws was in Masjid Al-Kufa. Abdullah Bin Qufli Al-Taymi passed by, and with him was a shield of Talha. He had taken (before war booty distribution) on the day of (battle of) Basra. He^-asws said: ‘This is a shield of Talha. You had taken it before war booty distribution on the day of Basra!’

فَقَالَ ابْنُ قُفْلٍ يَا أَمِيرَ الْمُؤْمِنِينَ اجْعَلْ بَيْنِي وَ بَيْنَكَ قَاضِياً

Ibn Qufl said, ‘O Amir Al-Momineen^-asws! Make a judge to be between me and you^-asws!’

فَحَكَمَ شُرَيْحاً فَقَالَ عَلِيٌّ ع هَذِهِ دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ

So, Shureyh was appointed (to judge). Ali^-asws said: ‘This is a shield of Talha. It was taken before the war booty distribution, on the day of Basra.

فَالْتَمَسَ شريحا [شُرَيْحٌ‏] الْبَيِّنَةَ فَشَهِدَ الْحَسَنُ بْنُ عَلِيٍّ ع بِذَلِكَ فَسَأَلَ آخَرَ فَشَهِدَ قَنْبَرٌ بِذَلِكَ

Shureyh sought the proof. Al-Hassan^-asws Bin Ali^-asws testified with that. He asked for another, so Qanbar testified with that.

فَقَالَ هَذَا مَمْلُوكٌ وَ لَا أَقْضِي‏ بِشَهَادَةِ الْمَمْلُوكِ فَغَضِبَ ع

He said, ‘This is a slave and I cannot judge by the testimony of a slave!’

 ثُمَّ قَالَ خُذُوا الدِّرْعَ فَقَدْ قَضَى بِجَوْرٍ ثَلَاثَ مَرَّاتٍ

He^-asws was angered, then said: ‘Take the shield, for he has judged with tyranny!’ – three times.

فَسَأَلَهُ عَنْ ذَلِكَ فَقَالَ ع إِنِّي لَمَّا قُلْتُ لَكَ إِنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقُلْتَ هَاتِ عَلَى مَا قُلْتَ بَيِّنَةً فَقُلْتُ رَجُلٌ لَمْ يَسْمَعِ الْحَدِيثَ وَ قَدْ قَالَ رَسُولُ اللَّهِ ص حَيْثُ مَا وُجِدَ غُلُولٌ أُخِذَ بِغَيْرِ بَيِّنَةٍ

He asked about that. He^-asws said: ‘When I^-asws said to you it is a shield of Talha taken before war booty distribution on the Day of Basra, you said, ‘Give proof upon what you^-asws said’. I^-asws say, (you are) a man who did not hear the Hadeeth, and Rasool-Allah^-saww had said: ‘Wherever such property is found it would be seized without proof’.

ثُمَّ أَتَيْتُكَ بِالْحَسَنِ فَشَهِدَ فَقُلْتَ هَذَا شَاهِدٌ وَ لَا أَقْضِي بِشَاهِدٍ حَتَّى يَكُونَ مَعَهُ آخَرُ وَ قَدْ قَضَى رَسُولُ اللَّهِ ص بِشَاهِدٍ وَ يَمِينٍ فَهَذَانِ اثْنَتَانِ

Then I^-asws came to you with Al Hassan^-asws and he^-asws testified. You said, ‘This is one witness and I cannot judge with one witness until there happens to be another with him^-asws!’, and Rasool-Allah^-saww had judged with one witness and an oath. So, these are two errors.

ثُمَّ أَتَيْتُكَ بِقَنْبَرٍ فَقُلْتَ هَذَا مَمْلُوكٌ وَ لَا بَأْسَ بِشَهَادَةِ الْمَمْلُوكِ إِذَا كَانَ عَدْلًا فَهَذِهِ الثَّالِثَةُ

Then I^-asws came to you with Qanbar. You said, ‘This is a slave’, and there is no problem with testimony of the slave if he was a just person. So, these are three (errors)’.

ثُمَّ قَالَ يَا شُرَيْحُ إِنَّ إِمَامَ الْمُسْلِمِينَ يُؤْتَمَنُ فِي أُمُورِهِمْ عَلَى مَا هُوَ أَعْظَمُ مِنْ هَذَا.

Then he^-asws said: ‘O Shureyh! A leader of the Muslims is trusted in their matters upon what is greater than this!’[367]  

7- قب، المناقب لابن شهرآشوب‏ إِنَّ غُلَاماً طَلَبَ مَالَ أَبِيهِ مِنْ عُمَرَ وَ ذَكَرَ أَنَّ وَالِدَهُ تُوُفِّيَ بِالْكُوفَةِ وَ الْوَلَدُ طِفْلٌ بِالْمَدِينَةِ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

‘A young boy sought the wealth of his father from Umar, and he mentioned that his father had died at Al-Kufa while he the son was a child at Al-Medina’.

فَصَاحَ عَلَيْهِ عُمَرُ وَ طَرَدَهُ فَخَرَجَ يَتَظَلَّمُ مِنْهُ فَلَقِيَهُ عَلِيٌّ ع فَقَالَ ائْتُونِي بِهِ إِلَى الْجَامِعِ حَتَّى أَكْشِفَ أَمْرَهُ

Umar shouted at him and repelled him. He went out complaining about him. Ali^-asws met him. He^-asws said: ‘Come to me^-asws with him to the central Masjid until I uncover his matter!’

فَجِي‏ءَ بِهِ فَسَأَلَهُ عَنْ حَالِهِ فَأَخْبَرَهُ بِخَبَرِهِ فَقَالَ ع لَأَحْكُمَنَّ فِيكُمْ بِحُكُومَةٍ حَكَمَ اللَّهُ بِهَا مِنْ فَوْقِ سَبْعِ سَمَاوَاتِهِ- لَا يَحْكُمُ بِهَا إِلَّا مَنِ ارْتَضَاهُ لِعِلْمِهِ

They came with him. He^-asws asked him about his situation. He informed him^-asws of his news. He^-asws said: ‘I^-asws will judge among you with a judgment Allah^-azwj had Judged with from above His^-azwj seven skies! No one will judge with it except one He^-azwj is Pleased with his knowledge!’

 ثُمَّ اسْتَدْعَى بَعْضَ أَصْحَابِهِ وَ قَالَ هَاتِ بِمِحْفَرَةٍ

Then he^-asws called one of his^-asws companions and said: ‘Bring a digging tool!’

ثُمَّ قَالَ سِيرُوا بِنَا إِلَى قَبْرِ وَالِدِ الصَّبِيِّ فَسَارُوا

Then he^-asws said: ‘Let us go to the grave of the father of the boy!’

فَقَالَ احْفِرُوا هَذَا الْقَبْرَ وَ انْبُشُوهُ وَ اسْتَخْرِجُوا إِلَيَّ ضِلْعاً مِنْ أَضْلَاعِهِ فَدَفَعَهُ إِلَى الْغُلَامِ

They went. He^-asws said: ‘Dig this grave and exhume him and extract to me^-asws a rib from his ribs and hand it to the boy!’

فَقَالَ لَهُ شَمَّهُ

He^-asws said to him: ‘Smell it!’

 فَلَمَّا شَمَّهُ انْبَعَثَ الدَّمُ مِنْ مَنْخِرَيْهِ فَقَالَ ع إِنَّهُ وَلَدُهُ

When he smelt it, the blood spurted from his nostrils. He^-asws said: ‘He is surely his son!’

فَقَالَ عُمَرُ بِانْبِعَاثِ الدَّمِ تُسَلِّمُ إِلَيْهِ الْمَالَ

Umar said, ‘By a spurt of the blood you^-asws will submit the wealth to him?’

فَقَالَ إِنَّهُ أَحَقُّ بِالْمَالِ مِنْكَ وَ مِنْ سَائِرِ الْخَلْقِ أَجْمَعِينَ

He^-asws said: ‘He is more rightful with the wealth than you are and rest of the people altogether!’

 ثُمَّ أَمَرَ الْحَاضِرِينَ بِشَمِّ الضِّلْعِ فَشَمُّوهُ فَلَمْ يَنْبَعِثِ الدَّمُ مِنْ وَاحِدٍ مِنْهُمْ فَأَمَرَ أَنْ أُعِيدَ إِلَيْهِ ثَانِيَةً وَ قَالَ شَمَّهُ

Then he^-asws instructed the ones present to smell the rib. They smelled it but the blood did not spurt from even one of them. He^-asws returned to him a second time and said: ‘Smell it!’

 فَلَمَّا شَمَّهُ انْبَعَثَ الدَّمُ انْبِعَاثاً كَثِيراً فَقَالَ ع إِنَّهُ أَبُوهُ فَسَلَّمَ إِلَيْهِ الْمَالَ

When he smelled it, a lot of blood spurted out. He^-asws said: ‘He is his father, so submit the wealth to him!’

ثُمَّ قَالَ وَ اللَّهِ مَا كَذَبْتُ وَ لَا كُذِبْتُ.

Then he^-asws said: ‘By Allah^-azwj, neither have I^-asws lied nor have I^-asws been lied to!’[368]

باب 16 الشهادة و أحكامها و عللها و آداب كتابة الحجة و أحكامها

CHAPTER 16 – THE TESTIMONY AND ITS RULINGS, AND ITS REASONS, AND METHOD OF WRITING THE ARGUMENT (EVIDENCE) AND ITS RULINGS

1- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَصْنَافٌ لَا يُسْتَجَابُ لَهُمْ مِنْهُمْ مَنْ أَدَانَ رَجُلًا دَيْناً إِلَى أَجَلٍ فَلَمْ يَكْتُبْ عَلَيْهِ كِتَاباً وَ لَمْ يُشْهِدْ عَلَيْهِ شُهُوداً الْخَبَرَ.

(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa,

From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘There are types of people, (supplication) is not Answered for them. From them is one who lends a loan to a man to a (specified) term but did not write an agreement upon it and did not keep any witnesses upon it’ – the Hadeeth.[369]

2- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَشْيَمَ عَمَّنْ رَوَاهُ‏ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ قِيلَ لَهُ لِمَ جُعِلَ فِي الزِّنَا أَرْبَعَةٌ مِنَ الشُّهُودِ وَ فِي الْقَتْلِ شَاهِدَانِ

(The book) ‘Ilal Al Sharaie’ – My father, from Al Himeyri, from Ibn Isa, from Ali Bin Asheym, from the one who reported it, from our companions,

From Abu Abdullah^-asws, it was said to him^-asws, ‘Why have four witnesses made to be regarding the adultery and two witnesses in the murder?’

 فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّ لَكُمُ الْمُتْعَةَ وَ عَلِمَ أَنَّهَا سَتُنْكَرُ عَلَيْكُمْ فَجَعَلَ الْأَرْبَعَةَ الشُّهُودَ احْتِيَاطاً لَكُمْ لَوْ لَا ذَلِكَ لَأُتِيَ عَلَيْكُمْ وَ قَلَّ مَا يَجْتَمِعُ أَرْبَعَةٌ عَلَى شَهَادَةٍ بِأَمْرٍ وَاحِدٍ.

He^-asws said: ‘Allah^-azwj Mighty and Majestic has Permitted the Mut’ah for you and He^-azwj Knew that it will be denied upon you, so He^-azwj Made the four witnesses as a safeguard for you all. Had it not been that, they would have come to you (with accusations of adultery), and hardly every four would unite upon testifying one matter’.[370]

3 سن، المحاسن أَبِي عَنِ ابْنِ أَشْيَمَ‏ مِثْلَهُ.

(The book) ‘Al Mahasin’ – My father, from Ibn Asheym, similar to it.[371]

4- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ حَمَّادٍ عَنْ أَبِي حَنِيفَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّهُمَا أَشَدُّ الزِّنَا أَمِ الْقَتْلُ

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ali Bin Ahmad Bin Muhammad, from his father, from Ismail Bin Hammad, from Abu Haneefa who said,

‘I (Abu Haneefa) said to Abu Abdullah^-asws, ‘Which of the two is severer, the adultery of the murder?’’

قَالَ فَقَالَ الْقَتْلُ

He (Abu Haneefa) said, ‘He^-asws said: ‘The murder’.

قَالَ فَقُلْتُ فَمَا بَالُ الْقَتْلِ جَازَ فِيهِ شَاهِدَانِ وَ لَا يَجُوزُ فِي الزِّنَا إِلَّا أَرْبَعَةٌ

He (Abu Haneefa) said, ‘I said, ‘So what is the matter in the murder two witnesses are allowed (sufficed) and they are not allowed in the adultery except four?’

فَقَالَ لِي مَا عِنْدَكُمْ فِيهِ يَا أَبَا حَنِيفَةَ

He^-asws said to me: ‘What is with you regarding it, O Abu Haneefa?’

قَالَ قُلْتُ مَا عِنْدَنَا فِيهِ إِلَّا حَدِيثُ عُمَرَ إِنَّ اللَّهَ أَخْرَجَ فِي الشَّهَادَةِ كَلِمَتَيْنِ عَلَى الْعِبَادِ

He (Abu Haneefa) said, ‘I said, ‘There is nothing with us regarding it except a narration by Umar that Allah^-azwj has Extracted two phrases upon the servants regarding the testimonies’.

قَالَ قَالَ لَيْسَ كَذَلِكَ يَا أَبَا حَنِيفَةَ وَ لَكِنَّ الزِّنَا فِيهِ حَدَّانِ وَ لَا يَجُوزُ إِلَّا أَنْ يَشْهَدَ كُلُّ اثْنَيْنِ عَلَى وَاحِدٍ لِأَنَّ الرَّجُلَ وَ الْمَرْأَةَ جَمِيعاً عَلَيْهِمَا الْحَدُّ وَ الْقَتْلُ وَ إِنَّمَا يُقَامُ الْحَدُّ عَلَى الْقَاتِلِ وَ يُدْفَعُ عَنِ الْمَقْتُولِ.

He (Abu Haneefa) said, ‘He^-asws said: ‘It isn’t like that, O Abu Haneefa, but the adultery as two legal penalties in it, and it is not allowed except that every two should testify upon each one, because the man and the woman are such, the legal punishment is upon them both, while the murder, the legal penalty is established upon the murderer and pushed away from the murdered’.[372]

5- ن، عيون أخبار الرضا عليه السلام فِي عِلَلِ ابْنِ سِنَانٍ‏ أَنَّ الرِّضَا ع كَتَبَ إِلَيْهِ عِلَّةَ تَرْكِ شَهَادَةِ النِّسَاءِ فِي الطَّلَاقِ وَ الْهِلَالِ لِضَعْفِهِنَّ عَلَى الرُّؤْيَةِ وَ مُحَابَاتِهِنَّ النِّسَاءَ فِي الطَّلَاقِ فَلِذَلِكَ لَا يَجُوزُ شَهَادَتُهُنَّ إِلَّا فِي مَوْضِعِ ضَرُورَةٍ مِثْلِ شَهَادَةِ الْقَابِلَةِ وَ مَا لَا يَجُوزُ لِلرِّجَالِ أَنْ يَنْظُرُوا إِلَيْهِ كَضَرُورَةِ

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws, Al-Reza^-asws had written to him regarding the reason of neglecting testimony of the women regarding the divorce and the sighting the crescent due to their weakness upon the sighting and their favouring the women in (matters of) divorce. For that reason, their testimonies are not accepted except in places of necessity like testimony of the midwife, and what is not allowed for the men to be looking at, due to necessity.

تَجْوِيزِ شَهَادَةِ أَهْلِ الْكِتَابِ إِذَا لَمْ يُوجَدْ غَيْرُهُمْ وَ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ مُسْلِمَيْنِ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ كَافِرَيْنِ وَ مِثْلِ شَهَادَةِ الصِّبْيَانِ عَلَى الْقَتْلِ إِذَا لَمْ يُوجَدْ غَيْرُهُمْ-

Testimony of people of the Book is allowed when others cannot be found, and in the Book of Allah^-azwj Mighty and Majestic two (men) from you possessing justice (Muslims), or two other from others (non-Muslims) [5:106], and like testimonies of the children upon the murder when others cannot be found.

وَ الْعِلَّةُ فِي شَهَادَةِ أَرْبَعَةٍ فِي الزِّنَا وَ اثْنَيْنِ فِي سَائِرِ الْحُقُوقِ لِشِدَّةِ حَدِّ الْمُحْصَنِ لِأَنَّ فِيهِ الْقَتْلَ فَجُعِلَتِ الشَّهَادَةُ فِيهِ مُضَاعَفَةً مُغَلَّظَةً لِمَا فِيهِ مِنْ قَتْلِ نَفْسِهِ وَ ذَهَابِ‏ نَسَبِ وَلَدِهِ لِفَسَادِ الْمِيرَاثِ.

And the reason in four testimonies regarding the adultery and two in rest of the rights is due to the severity of the legal penalty of the married man, because in it is the killing (of the adulterer), so the testimonies had been Made to be double in it as harshness due to the killing of a soul in it, and effacement of lineage of his children for corruption of the inheritance’.[373]

6- ج، الإحتجاج‏ كَتَبَ الْحِمْيَرِيُّ إِلَى الْقَائِمِ ع يَسْأَلُهُ عَنِ الضَّرِيرِ إِذَا شَهِدَ فِي حَالِ صِحَّتِهِ عَلَى شَهَادَةٍ ثُمَّ كَفَّ بَصَرَهُ وَ لَا يَرَى خَطَّهُ فَيَعْرِفُهُ هَلْ تَجُوزُ شَهَادَتُهُ وَ بِاللَّهِ التَّوْفِيقُ أَمْ لَا وَ إِنْ ذَكَرَ هَذَا الضَّرِيرُ الشَّهَادَةَ هَلْ يَجُوزُ أَنْ يَشْهَدَ عَلَى شَهَادَتِهِ أَمْ لَا يَجُوزُ

(The book) ‘Al-Ihtijaj’ – Al-Himeyri wrote to Al-Qaim^-ajfj asking him^-ajfj about the blind man when he witnesses in a state of healthy eyes upon a witness. Then his sight stopped and he could not even see his own handwriting so he could recognise it, ‘Is his testimony allowed or not? And with Allah^-azwj is the inclination, and if this blind one remembers the testimony, is it allowed for him to testify upon his testimony or not allowed?’

 فَأَجَابَ ع فَإِذَا حَفِظَ الشَّهَادَةَ وَ حَفِظَ الْوَقْتَ جَازَتْ شَهَادَتُهُ.

He^-ajfj answered: ‘When he has memorised the witnessing and memorised the time, his testimony is allowed’.[374]

7- وَ سُئِلَ عَنِ الرَّجُلِ يُوقِفُ ضَيْعَةً أَوْ دَابَّةً وَ يُشْهِدُ عَلَى نَفْسِهِ بِاسْمِ بَعْضِ وُكَلَاءِ الْوَقْفِ ثُمَّ يَمُوتُ هَذَا الْوَكِيلُ وَ يَتَغَيَّرُ أَمْرُهُ وَ يَتَوَلَّى غَيْرُهُ هَلْ يَجُوزُ أَنْ يَشْهَدَ الشَّاهِدُ لِهَذَا الَّذِي أُقِيمَ مَقَامَهُ إِذَا كَانَ أَصْلُ الْوَقْفِ لِرَجُلٍ وَاحِدٍ أَمْ لَا يَجُوزُ ذَلِكَ

And he^-ajfj was asked about a man who dedicates an estate or an animal as an endowment and records a testimony in his own name designating one of the agents of the endowment, then that agent dies or his position changes, and another person takes his place. Is it permissible for the witness to testify in favour of the new agent if the original endowment was for one person, or is that not allowed?’

 فَأَجَابَ ع لَا يَجُوزُ غَيْرُ ذَلِكَ لِأَنَّ الشَّهَادَةَ لَمْ تَقُمْ لِلْوَكِيلِ وَ إِنَّمَا قَامَتْ لِلْمَالِكِ وَ قَدْ قَالَ اللَّهُ تَعَالَى‏ وَ أَقِيمُوا الشَّهادَةَ لِلَّهِ.

The Imam^-ajfj answered, it is not allowed other than that because the testimony cannot stand for the agent, and rather it was established for the owner, and Allah^-azwj the Exalted Said: establish the testimony for the Sake of Allah [65:2]’.[375]

8- ف، تحف العقول عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع‏ فِي جَوَابِ مَا سَأَلَ يَحْيَى بْنُ أَكْثَمَ قَالَ ع أَمَّا شَهَادَةُ الْمَرْأَةِ وَحْدَهَا الَّتِي جَازَتْ فَهِيَ الْقَابِلَةُ جَازَتْ شَهَادَتُهَا مَعَ الرِّضَا فَإِنْ لَمْ يَكُنْ رِضًى فَلَا أَقَلَّ مِنِ امْرَأَتَيْنِ تَقُومُ الْمَرْأَةُ بَدَلَ الرَّجُلِ لِلضَّرُورَةِ لِأَنَّ الرَّجُلَ لَا يُمْكِنُهُ أَنْ يَقُومَ مَقَامَهَا فَإِنْ كَانَتْ وَحْدَهَا قُبِلَ قَوْلُهَا مَعَ يَمِينِهَا.

(The book) ‘Tuhaf Al Uqoul’ –

From Abu Al-Hassan^-asws the 3^rd in answer to what Yahya Bin Aksam asked. He^-asws said: ‘As for the testimony of one woman alone which is allowed, it is the midwife. Her testimony is allowed with the agreement (of those involved), then no less than two women. The woman can stand in place of the man for the necessity because the man, it is not possible for him to stand in her place. Thus, if she is alone, her word is accepted with her oath’.[376]

9- ضا، فقه الرضا عليه السلام‏ لَا تَجُوزُ شَهَادَةٌ عَلَى شَهَادَةٍ فِي الْحُدُودِ وَ لَا يَجُوزُ شَهَادَةُ الرَّجُلِ لِشَرِيكِهِ إِلَّا فِيمَا لَا يَعُودُ نَفْعُهُ عَلَيْهِ فَإِذَا شَهِدَ رَجُلٌ عَلَى شَهَادَةِ رَجُلٍ فَإِنَّ شَهَادَتَهُ تُقْبَلُ وَ هِيَ نِصْفُ شَهَادَةٍ وَ إِذَا شَهِدَ رَجُلَانِ عَلَى شَهَادَةِ رَجُلٍ فَقَدْ ثَبَتَ شَهَادَةُ رَجُلٍ وَاحِدٍ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – Testimony upon testimony is not permissible in cases involving legal punishments, nor is it permissible for a man to testify in favour of his partner except in matters where no benefit returns to him. If a man testifies based on the testimony of another man, his testimony is accepted as half a testimony. If two men testify based on the testimony of one man, it counts as the testimony of one complete witness.

فَإِنْ كَانَ الَّذِي شَهِدَ عَلَيْهِ مَعَهُ فِي مِصْرِهِ وَ لَوْ أَنَّهُمَا حَضَرَا فَشَهِدَ أَحَدُهُمَا عَلَى شَهَادَةِ الْآخَرِ وَ أَنْكَرَ صَاحِبُهُ أَنْ يَكُونَ أَشْهَدَهُ عَلَى شَهَادَتِهِ فَإِنَّهُ يُقْبَلُ قَوْلُ أَعْدَلِهِمَا وَ إِذَا دُعِيَ رَجُلٌ لِيَشْهَدَ عَلَى رَجُلٍ فَلَيْسَ لَهُ أَنْ يَمْتَنِعَ مِنَ الشَّهَادَةِ عَلَيْهِ مِنْ قَوْلِهِ- وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا

If the one whose testimony is being testified to lives in the same town, and if both were present and one testified based on the other’s testimony while the latter denied having authorised him to testify on his behalf, then the statement of the more just of the two is accepted. And if a man is called to testify on behalf of another, he is not allowed to refuse to bear witness upon him, due to His^-azwj Words: And the witnesses should not refuse when they are summoned (for it) [2:282].

فَإِذَا أَرَادَ صَاحِبُهُ أَنْ يَشْهَدَ لَهُ بِمَا أُشْهِدَ فَلَا يَمْتَنِعُ لِقَوْلِهِ- وَمَنْ يَكْتُمْها فَإِنَّهُ آثِمٌ قَلْبُهُ‏ وَ إِذَا أُتِيَ الرَّجُلَ بِكِتَابٍ فِيهِ خَطُّهُ وَ عَلَامَتُهُ وَ لَمْ يَذْكُرِ الشَّهَادَةَ فَلَا يَشْهَدْ لِأَنَّ الْخَطَّ يَتَشَابَهُ إِلَّا أَنْ يَكُونَ صَاحِبُهُ ثِقَةً وَ مَعَهُ شَاهِدٌ آخَرُ ثِقَةٌ فَيَشْهَدُ لَهُ حِينَئِذٍ

So, when his companion wants to testify for him regarding what he was made to witness, he should not refuse, and the one who conceals it, so he is of a sinful heart [2:283], And if a man is presented with a document bearing his handwriting and his mark, but he does not recall the testimony, then he should not testify, for handwriting can resemble that of others unless its owner is trustworthy and accompanied by another trustworthy witness, in which case, he may testify.

 وَ إِنْ شَهِدَ أَرْبَعَةٌ عُدُولٌ عَلَى رَجُلٍ بِالزِّنَا فَرُجِمَ أَوْ شَهِدَ رَجُلَانِ عَلَى رَجُلٍ بِقَتْلِ رَجُلٍ أَوْ سَرِقَةٍ فَرُجِمَ الَّذِي شَهِدُوا عَلَيْهِ بِالزِّنَا وَ قُتِلَ الَّذِي شَهِدُوا عَلَيْهِ بِالْقَتْلِ وَ قُطِعَ الَّذِي شَهِدُوا عَلَيْهِ بِالسَّرِقَةِ ثُمَّ رَجَعَا عَنْ شَهَادَتِهِمَا ثُمَّ قَالا غَلِطْنَا فِي هَذَا الَّذِي شَهِدْنَا وَ أَتَيَا بِرَجُلٍ وَ قَالا هَذَا الَّذِي قَتَلَ وَ هَذَا الَّذِي سَرَقَ وَ هَذَا الَّذِي زَنَى

And if four just witnesses testify against a man for adultery and he is stoned, or if two men testify against a man for murder or theft, and the one accused of adultery is stoned, the one accused of murder is executed, and the one accused of theft has his hand cut, then afterward the witnesses retract their testimony and say, ‘We were mistaken in our testimony’ and they bring forth another man saying, ‘This is the one who committed the murder, this is the one who stole, and this is the one who committed adultery’,

قَالَ يَجِبُ عَلَيْهِمَا دِيَةُ الْمَقْتُولِ الَّذِي قُتِلَ وَ دِيَةُ يَدِ الَّذِي قُطِعَ بِشَهَادَتِهِمَا وَ لَمْ تُقْبَلْ شَهَادَتُهُمَا عَلَى الثَّانِي الَّذِي شَهِدُوا عَلَيْهِ فَإِنْ قَالُوا تَعَمَّدْنَا قُطِعَا فِي السَّرِقَةِ وَ كُلُّ مَنْ شَهِدَ شَهَادَتَهُمَا الزُّورَ فِي مَالٍ أَوْ قَتْلٍ لَزِمَهُ دِيَةُ الْمَقْتُولِ بِشَهَادَتِهِمَا فَرَدَّدَ مَاءُ الدَّمِ مَنْ شَهِدَا عَلَيْهِ وَ لَمْ يُقْبَلْ شَهَادَتُهُمَا بَعْدَ ذَلِكَ وَ عُقُوبَتُهُمَا فِي الْآخِرَةِ النَّارُ فَاسْتَحَقَّهَا مِنْ قَبْلِ أَنْ تَزُولَ أَقْدَامُهُمَا

He^-asws said: ‘They are obliged to pay the wergild for the one who was killed and the compensation for the hand that was cut off, based on their testimony. Their testimony is not accepted against the second person they testified about. If they say they testified falsely, the hand is cut for theft, and whoever testified falsely regarding property or murder is liable to pay the wergild of the killed person according to their false testimony. The guilt of those they testified against is overturned, and their testimony is no longer accepted thereafter. As for their punishment in the Hereafter, it is the Fire, and they deserved it even before their feet move’.

وَ بَلَغَنِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ إِذَا كَانَ لِأَخِيكَ الْمُؤْمِنِ عَلَى رَجُلٍ حَقٌّ فَدَفَعَهُ عَنْهُ وَ لَمْ يَكُنْ لَهُ مِنَ الْبَيِّنَةِ إِلَّا وَاحِدَةٌ وَ كَانَ الشَّاهِدُ ثِقَةً فَسَأَلْتَهُ عَنْ شَهَادَتِهِ فَإِذَا أَقَامَهَا عِنْدَكَ شَهِدْتَ مَعَهُ عِنْدَ الْحَاكِمِ عَلَى مِثَالِ مَا شَهِدَ لِئَلَّا يَتْوَى حَقُّ امْرِئٍ مُسْلِمٍ.

It was reported to me from the Scholar (Imam^-asws) that he^-asws said: ‘If your believing brother has a right against a man and the latter denies it, and he has only one piece of evidence while the witness is trustworthy, then you ask him about his testimony. If he upholds it before you, you testify with him before the judge in the same manner he testified, so that the right of a Muslim person is not violated.[377]

10- م، تفسير الإمام عليه السلام قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ عَلَيْهِ‏ فِي قَوْلِهِ تَعَالَى‏ أَوْ ضَعِيفاً أَوْ لا يَسْتَطِيعُ أَنْ يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ‏

Tafseer Al-Imam^-asws, may the greeting be upon him^-asws – Amir Al-Momineen^-asws, may the Salawaat of Allah^-azwj and His^-azwj greeting be upon him^-asws, regarding Words of the Exalted: or weak (of understanding), or he is not able to dictate himself, so let his guardian dictate with fairness [2:282].

 قَالَ‏ ضَعِيفاً فِي بَدَنِهِ لَا يَقْدِرُ أَنْ يُمِلَّ أَوْ ضَعِيفاً فِي فَهْمِهِ وَ عِلْمِهِ لَا يَقْدِرُ أَنْ يُمِلَّ وَ يُمَيِّزَ أَلْفَاظَهُ الَّتِي هِيَ عَدْلٌ عَلَيْهِ وَ لَهُ مِنَ الْأَلْفَاظِ الَّتِي هِيَ جَوْرٌ عَلَيْهِ أَوْ عَلَى حَمِيمِهِ- أَوْ لا يَسْتَطِيعُ أَنْ يُمِلَّ هُوَ يَعْنِي بِأَنْ يَكُونَ مَشْغُولًا فِي مَرَمَّةٍ لِمَعَاشٍ أَوْ تَزَوُّدٍ لِمَعَادٍ أَوْ لَذَّةٍ فِي غَيْرِ مُحَرَّمٍ فَإِنَّ تِلْكَ هِيَ الْأَشْغَالُ الَّتِي لَا يَنْبَغِي لِعَاقِلٍ أَنْ يَشْرَعَ فِي غَيْرِهَا

He^-asws said: ‘Weakness in his body, not being able to dictate, or weakness in his understanding and his knowledge, nor be able to dictate, meaning that he would be busy in maintaining his livelihood, or providing for the Hereafter, or deriving pleasure in other than a prohibition, for that is the pre-occupation which is not befitting for an intellectual to legislate in something else.

 قَالَ‏ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ‏ يَعْنِي النَّائِبَ عَنْهُ وَ الْقَيِّمَ بِأَمْرِهِ بِالْعَدْلِ بِأَنْ لَا يَحِيفَ عَلَى الْمَكْتُوبِ لَهُ وَ لَا عَلَى الْمَكْتُوبِ عَلَيْهِ-

He^-azwj Said: ‘so let his guardian dictate with fairness [2:282] – meaning the representative on his behalf, and the custodian with his matter with the justice, so as not to wrong against the written for him nor upon the written against him.

قَالَ رَسُولُ اللَّهِ ص مَنْ أَعَانَ ضَعِيفاً فِي بَدَنِهِ عَلَى أَمْرِهِ أَعَانَهُ اللَّهُ عَلَى أَمْرِهِ وَ نَصَبَ لَهُ فِي الْقِيَامَةِ مَلَائِكَةً يُعِينُونَهُ عَلَى قَطْعِ تِلْكَ الْأَهْوَالِ وَ عُبُورِ تِلْكَ الْخَنَادِقِ مِنَ النَّارِ حَتَّى لَا يُصِيبَهُ مِنْ دُخَانِهَا وَ لَا سُمُومِهَا وَ عَلَى عُبُورِ الصِّرَاطِ إِلَى الْجَنَّةِ سَالِماً آمِناً

Rasool-Allah^-saww said: ‘One who assists one who is weak in his body upon his matter, Allah^-azwj will Assist him in his matter and will Nominate Angels for him during Qiyamah to assist him upon cutting those horrors and cross over those ditches of fire until nothing from its smoke hits him nor its toxins, and upon crossing the Bridge to the Paradise safely, secure.

 وَ مَنْ أَعَانَ مَشْغُولًا بِمَصَالِحِ دُنْيَاهُ أَوْ دِينِهِ عَلَى أَمْرِهِ حَتَّى لَا يَنْتَشِرَ عَلَيْهِ أَعَانَهُ اللَّهُ عَلَى تَزَاحُمِ الْأَشْغَالِ وَ انْتِشَارِ الْأَحْوَالِ- يَوْمَ قِيَامِهِ بَيْنَ يَدَيِ الْجَبَّارِ فَمَيَّزَهُ مِنَ الْأَشْرَارِ وَ جَعَلَهُ مِنَ الْأَخْيَارِ-

And the one who is too pre-occupied with the correction of his worldly affairs or his Religion being upon His^-azwj Commands, until it is no longer difficult upon him. Allah^-azwj the Exalted would Assist him on the Day when the activities would be contended and the horrors would be widespread, the Day of his standing in front of the King, the Subduer. Thus, He^-azwj would Sift him out from the evils and Make him to be from the good ones’.

وَ قَوْلُهُ عَزَّ وَ جَلَ‏ وَ اسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجالِكُمْ‏ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَيْ مِنْ أَحْرَارِكُمْ مِنَ الْمُسْلِمِينَ الْعُدُولِ

And Words of the Mighty and Majestic: And two witnesses should be bearing witness, from your men [2:282] – Amir Al-Momineen^-asws said:  ‘i.e. from your free ones from the Muslims, the just ones’.

قَالَ ع اسْتَشْهِدُوهُمْ لِتَحُوطُوا بِهِمْ أَدْيَانَكُمْ وَ أَمْوَالَكُمْ وَ لِتَسْتَعْمِلُوا أَدَبَ اللَّهِ وَ وَصِيَّتَهُ فَإِنَّ فِيهِمَا النَّفْعَ وَ الْبَرَكَةَ وَ لَا تُخَالِفُوهُمَا فَيَلْحَقُكُمُ النَّدَمُ

He^-asws said: ‘Keep them as witnesses in order to guard your religion and your wealth by them, and for them to be utilising the education of Allah^-azwj and His^-azwj Advice, for in these is the benefit and the Blessings, and do not oppose these for the regret will catch up with you!’

Then Amir Al-Momineen^-asws said: ‘I^-asws heard Rasool-Allah^-saww saying: ‘Three, Allah^-azwj will not Answer (their supplications) for them, but He^-azwj will Punish them and Rebuke them.

ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ ثَلَاثَةٌ لَا يَسْتَجِيبُ اللَّهُ لَهُمْ بَلْ يُعَذِّبُهُمْ وَ يُوَبِّخُهُمْ أَمَّا أَحَدُهُمْ فَرَجُلٌ ابْتُلِيَ بِامْرَأَةِ سَوْءٍ فَهِيَ تُؤْذِيهِ وَ تُضَارُّهُ وَ تَعِيبُ عَلَيْهِ دُنْيَاهُ وَ تَنْقُصُهَا وَ تُكَدِّرُهَا وَ تُفْسِدُ عَلَيْهِ آخِرَتَهُ فَهُوَ يَقُولُ اللَّهُمَّ يَا رَبِّ خَلِّصْنِي مِنْهَا يَقُولُ اللَّهُ يَا أَيُّهَا الْجَاهِلُ قَدْ خَلَّصْتُكَ مِنْهَا جَعَلْتُ بِيَدِكَ طَلَاقَهَا وَ التَّفَصِّيَ مِنْهَا طَلِّقْهَا وَ انْبِذْهَا نَبْذَ الْجَوْرَبِ الْخَلَقِ

As for one of them, so it is a man who is Tried by an evil wife, and she hurts him and affects him adversely and faults his worldly affairs upon him, and taints it, and upsets it, and spoils his Hereafter upon him. So, he says, ‘O Allah^-azwj! O Lord^-azwj! Finish me off from her’ (cursing her). Allah^-azwj the Exalted is Saying: “O you ignorant one! I^-azwj have already given you the means to finish off from her. I^-azwj Made her divorce be in your hands and the freedom from her. Divorce her and remove her from you (like) the people remove their torn socks!”

وَ الثَّانِي رَجُلٌ مُقِيمٌ فِي الْبَلَدِ قَدِ اسْتَوْبَلَهُ وَ لَا يَحْضُرُهُ لَهُ فِيهِ كُلُّ مَا يُرِيدُ وَ كُلُّ مَا الْتَمَسَهُ حُرِمَهُ يَقُولُ اللَّهُمَّ يَا رَبِّ خَلِّصْنِي مِنْ هَذَا الْبَلَدِ الَّذِي قَدْ اسْتَوْبَلْتُهُ يَقُولُ قَدْ أَوْضَحْتُ لَكَ طُرُقَ الْخُرُوجِ وَ مَكَّنْتُكَ مِنْ ذَلِكَ فَاخْرُجْ مِنْهُ إِلَى غَيْرِهِ تَجْتَلِبْ عَافِيَتِي وَ تَسْتَرْزِقْنِي

And the second one is a man staying in a city incompatible for him, and there is nothing present therein everything what he wants and everything what he seeks, he is deprives of. He is saying, ‘O Allah^-azwj! O Lord^-azwj! Finish me off from this city where I am having problems. Allah^-azwj Mighty and Majestic is Saying: “O My^-azwj servant! I^-azwj have already given you the means to Finish you off from this city, and I^-azwj have Clarified to you the way of exiting from it, and Enabled you from that. So exit from it to another. Seek My^-azwj Grant of good health and My^-azwj sustenance!”

 وَ الثَّالِثُ رَجُلٌ أَوْصَاهُ اللَّهُ بِأَنْ يَحْتَاطَ لِدَيْنِهِ بِشُهُودٍ وَ كِتَابٍ فَلَمْ يَفْعَلْ ذَلِكَ وَ دَفَعَ مَالَهُ إِلَى غَيْرِ ثِقَةٍ بِغَيْرِ وَثِيقَةٍ فَجَحَدَهُ أَوْ بَخَسَهُ فَهُوَ يَقُولُ اللَّهُمَّ يَا رَبِّ رُدَّ عَلَيَّ مَالِي 

And the third is a man Allah^-azwj the Exalted has Given the capacity that he takes precaution for his lending with witnesses and written documentation. But he does not do that and hands over his wealth to another one, trusting one without trustworthiness. Then he (borrower) disputes it or undervalues it, so he (the lender) is saying, ‘O Allah^-azwj! O Lord^-azwj! Return my wealth to me’.

يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَهُ يَا عَبْدِي قَدْ عَلَّمْتُكَ كَيْفَ تَسْتَوْثِقُ لِمَالِكَ لِيَكُونَ مَحْفُوظاً لِئَلَّا يَتَعَرَّضَ لِلتَّلَفِ فَأَبَيْتَ فَأَنْتَ الْآنَ تَدْعُونِي وَ قَدْ ضَيَّعْتَ مَالَكَ وَ أَتْلَفْتَهُ وَ خَالَفْتَ وَصِيَّتِي فَلَا أَسْتَجِيبُ لَكَ

Allah^-azwj Mighty and Majestic is Saying to him: “O My^-azwj servant! I^-azwj have already Taught you how to deal with your wealth for it to be protected, lest it is exposed to the harm, but you refused. So now you are calling upon Me^-azwj, and you have wasted your wealth and destroyed it, and you opposed My^-azwj Advice, therefore I^-azwj will not Respond to you!”

ثُمَّ قَالَ رَسُولُ اللَّهِ ص أَلَا فَاسْتَعْمِلُوا وَصِيَّةَ اللَّهِ تُفْلِحُوا وَ تَنْجَحُوا وَ لَا تُخَالِفُوا لَهَا فَتَنْدَمُوا-

Then Rasool-Allah^-saww said: ‘Indeed! Utilise the Advice of Allah^-azwj, you will succeed and be saved, and do not oppose it, for you will regret’.   

 فَإِنْ لَمْ يَكُونا رَجُلَيْنِ فَرَجُلٌ وَ امْرَأَتانِ‏ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَ امْرَأَتَانِ قَالَ عَدَلَتِ امْرَأَتَانِ فِي الشَّهَادَةِ رَجُلًا وَ اللَّهِ فَإِذَا كَانَ رَجُلَانِ أَوْ رَجُلٌ وَ امْرَأَتَانِ أَقَامُوا الشَّهَادَةَ قَضَى بِشَهَادَتِهِمْ

Amir Al-Momineen^-asws said: ‘Regarding the Words of the Almighty But if there does not happen to be two men, then a man and two women, he^-asws said: ‘Two women equate with one man regarding the testimony. So when there were two men, or a man and two women, the testimony would stand for the judgment with their testimonies’.

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ بَيْنَمَا نَحْنُ مَعَ رَسُولِ اللَّهِ ص وَ هُوَ يُذَاكِرُنَا بِقَوْلِهِ- وَ اسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجالِكُمْ‏- قَالَ أَحْرَارُكُمْ دُونَ عَبِيدِكُمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ شَغَلَ الْعَبِيدَ بِخِدْمَةِ مَوَالِيهِمْ عَنْ تَحَمُّلِ الشَّهَادَاتِ وَ عَنْ أَدَائِهَا

Amir Al-Momineen^-asws said: ‘It so happened that we were with Rasool-Allah^-saww, and he^-saww was mentioning to us the Words of the Exalted And two witnesses should be bearing witness, from your men [2:282], he^-saww said: ‘Your free ones besides your slaves, for Allah^-azwj the Exalted has too pre-occupied the slaves with serving their masters from having to bear the testimonies, and from fulfilling these.

وَ لِيَكُونُوا مِنَ الْمُسْلِمِينَ مِنْكُمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا شَرَّفَ الْمُسْلِمِينَ الْعُدُولَ بِقَبُولِ شَهَادَاتِهِمْ وَ جَعَلَ ذَلِكَ مِنَ الشَّرَفِ الْعَاجِلِ لَهُمْ وَ مِنْ ثَوَابِ دُنْيَاهُمْ قَبْلَ أَنْ يَصِلُوا إِلَى الْآخِرَةِ

And let them (witnesses) happen to be from the Muslims from you, for Allah^-azwj Mighty and Majestic, rather, Ennobled the just Muslims by the Acceptance of their testimonies, and Made that to be from the current nobility for them and from the Rewards of their world, before they (even) arrive to the Hereafter. 

 إِذْ جَاءَتِ امْرَأَةٌ فَوَقَفَتْ قُبَالَةَ رَسُولِ اللَّهِ ص وَ قَالَتْ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ أَنَا وَافِدَةُ النِّسَاءِ إِلَيْكَ فَمَا مِنِ امْرَأَةٍ يَبْلُغُهَا مَسِيرِي هَذَا إِلَيْكَ إِلَّا سَرَّهَا ذَلِكَ

Then a woman came over, so she paused facing Rasool-Allah^-saww, and she said, ‘By my father and my mother (being sacrificed for) you^-saww, O Rasool-Allah^-saww! I am a delegate of the women to you^-saww. There is none from a woman to whom would reach (the news of) this travelling of mine to you^-saww, except that would cheer her.

يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَبُّ الرِّجَالِ وَ النِّسَاءِ وَ خَالِقٌ وَ رَازِقٌ لِلرِّجَالِ وَ النِّسَاءِ وَ إِنَّ آدَمَ أَبُو الرِّجَالِ وَ النِّسَاءِ وَ إِنَّ حَوَّاءَ أُمَّ الرِّجَالِ وَ النِّسَاءِ وَ إِنَّكَ رَسُولُ اللَّهِ إِلَى الرِّجَالِ وَ النِّسَاءِ مَا بَالُ الْمَرْأَتَيْنِ بِرَجُلٍ فِي الشَّهَادَةِ وَ فِي الْمِيرَاثِ

O Rasool-Allah^-saww! Allah^-azwj Mighty and Majestic is the Lord^-azwj of the men and the women, and Creator of the men and the women, and Sustainer of the men and the women. And Adam^-as is the father of the men and the women, and that Hawwa^-as is the mother of the men and the women, and you^-saww are the Rasool^-saww of Allah^-azwj to the men and the women. So, what is the matter that there should be two women with one man in the testimony and the inheritance?’

فَقَالَ رَسُولُ اللَّهِ ص يَا أَيَّتُهَا الْمَرْأَةُ إِنَّ ذَلِكَ قَضَاءٌ مِنْ مَلِكٍ عَدْلٍ حَكِيمٍ لَا يَجُورُ وَ لَا يَحِيفُ وَ لَا يَتَحَامَلُ- لَا يَنْفَعُهُ مَا مَنَعَكُنَّ يُدَبِّرُ الْأَمْرَ بِعِلْمِهِ يَا أَيَّتُهَا الْمَرْأَةُ لِأَنَّكُنَّ نَاقِصَاتُ الدِّينِ وَ الْعَقْلِ

Rasool-Allah^-saww said: ‘O you woman! That is a Judgment from a King, Just, Wise, and He^-azwj is neither tyrannous, nor does He^-azwj infringe, nor is He^-azwj biased. It will not benefit you (women) what He^-azwj has Prevented from you, nor would it incur a loss for you what He^-azwj Does for you. He^-azwj Manage the affairs by His^-azwj Knowledge. O you woman! (This is) because you are deficient in the Religion and the intellect’.

قَالَتْ يَا رَسُولَ اللَّهِ وَ مَا نُقْصَانُ دِينِنَا قَالَ إِنَّ إِحْدَاكُنَّ تَقْعُدُ نِصْفَ دَهْرِهَا- لَا تُصَلِّي بِحَيْضَةٍ عَنِ الصَّلَاةِ لِلَّهِ وَ إِنَّكُنَّ تُكْثِرْنَ اللَّعْنَ وَ تُكَفِّرْنَ الْعَشِيرَةَ تَمْكُثُ إِحْدَاكُنَّ عِنْدَ الرَّجُلِ عَشْرَ سِنِينَ فَصَاعِداً يُحْسِنُ إِلَيْهَا وَ يُنْعِمُ عَلَيْهَا فَإِذَا ضَاقَتْ يَدُهُ يَوْماً أَوْ خَاصَمَهَا قَالَتْ لَهُ مَا رَأَيْتُ فِيكَ خَيْراً قَطُّ

She said, ‘O Rasool-Allah^-saww! And what is our deficiency in our Religion?’ He^-saww said: ‘One of you sits half of her time not praying due to menstruation, and you are frequent in the cursing, and deny the Bounties. One of you remains with the man for ten years and more, and he is good to her and favours upon her. So, when his hand is straitened for a day, or disputes with her, she says to him, ‘I did not see any goodness from you, at all!’

وَ مَنْ لَمْ يَكُنْ مِنَ النِّسَاءِ هَذَا خُلُقَهَا فَالَّذِي يُصِيبُهَا مِنْ هَذَا النُّقْصَانِ مِحْنَةٌ عَلَيْهَا التَّصَبُّرُ فَيُعْظِمُ اللَّهُ ثَوَابَهَا فَأَبْشِرِي

So, the one from the women who does not happen to be this mannerism, then that is the one who is hit from this reduction, being a test upon her of her patience, and Allah^-azwj would Magnify her Rewards. Therefore, receive glad tidings!’

ثُمَّ قَالَ لَهَا رَسُولُ اللَّهِ ص مَا مِنْ رَجُلٍ رَدِيٍّ إِلَّا وَ الْمَرْأَةُ الرَّدِيَّةُ أَرْدَى مِنْهُ وَ لَا مِنِ امْرَأَةٍ صَالِحَةٍ إِلَّا وَ الرَّجُلُ أَفْضَلُ مِنْهَا وَ مَا سَاوَى اللَّهُ قَطُّ امْرَأَةً بِرَجُلٍ إِلَّا مَا كَانَ مِنْ تَسْوِيَةِ اللَّهِ فَاطِمَةَ بِعَلِيٍّ ع وَ إِلْحَاقِهَا وَ هِيَ امْرَأَةٌ بِأَفْضَلِ رِجَالِ‏ الْعَالَمِينَ-

Then Rasool-Allah^-saww said to her: ‘There is none from a man who is wicked except the wicked woman would be more wicked than him, nor from a righteous woman, except the righteous man would be superior than her. And Allah^-azwj has not Equated a woman with a man at all, except what was from the Equalisation by Allah^-azwj of (Syeda) Fatima^-asws with Ali^-asws, and joining her^-asws with him^-asws. And she^-asws is the most superior of the women of the worlds!’

 أَنْ تَضِلَّ إِحْداهُما فَتُذَكِّرَ إِحْداهُمَا الْأُخْرى‏ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي قَوْلِهِ- أَنْ تَضِلَّ إِحْداهُما فَتُذَكِّرَ إِحْداهُمَا الْأُخْرى‏ قَالَ إِذَا ضَلَّتْ إِحْدَاهُمَا عَنِ الشَّهَادَةِ وَ نَسِيَتْهَا ذَكَّرَتْهَا إِحْدَاهُمَا الْأُخْرَى فَاسْتَقَامَتَا عَلَى أَدَاءِ الشَّهَادَةِ عَدَلَ اللَّهُ شَهَادَةَ امْرَأَتَيْنِ بِشَهَادَةِ رَجُلٍ لِنُقْصَانِ عُقُولِهِنَّ وَ دِينِهِنَّ

If one of the two errs, so the other one should remind him [2:282] Amir Al-Momineen^-asws said: ‘Regarding His^-azwj Words: If one of the two errs, so the other one should remind him – he^-asws said: ‘When one of them erred from the testimony and forgot it, the other ones reminds the other one with it, so they would both we straight in the giving of the testimony. Allah^-azwj Equated the testimonies of two women with the testimony of one man, due to the deficiency of their intellects and their Religion’.

  ثُمَّ قَالَ ع مَعَاشِرَ النِّسَاءِ خُلِقْتُنَّ نَاقِصَاتِ الْعُقُولِ فَاحْتَرِزْنَ فِي الشَّهَادَاتِ مِنَ الْغَلَطِ فَإِنَّ اللَّهَ يُعَظِّمُ ثَوَابَ الْمُتَحَفِّظِينَ وَ الْمُحَتَفِّظَاتِ

Then he^-asws said: ‘Community of women! You have been Created deficient of the intellects, therefore preserve yourselves from the mistakes in the testimonies, for Allah^-azwj the Exalted Grants great Rewards to the male preservers and the female preservers (of the testimonies).

وَ لَقَدْ سَمِعْتُ مُحَمَّداً رَسُولَ اللَّهِ ص يَقُولُ مَا مِنِ امْرَأَتَيْنِ احْتَرَزَتَا فِي الشَّهَادَةِ فَذَكَّرَتْ إِحْدَاهُمَا الْأُخْرَى حَتَّى تُقِيمَا الْحَقَّ وَ تَتَّقِيَا الْبَاطِلَ إِلَّا وَ إِذَا بَعَثَهُمَا اللَّهُ يَوْمَ الْقِيَامَةِ عَظَّمَ ثَوَابَهُمَا وَ لَا يَزَالُ يَصُبُّ عَلَيْهِمَا النَّعِيمَ وَ يُذَكِّرُهُمَا الْمَلَائِكَةَ مَا كَانَ مِنْ طَاعَتِهِمَا فِي الدُّنْيَا وَ مَا كَانَتَا فِيهِ مِنْ أَنْوَاعِ الْهُمُومِ فِيهَا وَ مَا أَزَالَهُ اللَّهُ عَنْهُمَا حَتَّى خَلَّدَهُمَا فِي الْجِنَانِ

And I^-asws have heard Rasool-Allah^-saww saying: ‘There are none from the two women who are preserving regarding the testimonies, so one of them reminds the others until the truth is established, and the falsehood is negated, except when Allah^-azwj Resurrects them both on the Day of Qiyamah with Great Rewards. He^-azwj will not Cease to Pour the Bounties upon them, and He^-azwj would Mention to the Angels what their obedience was in the world, and what they were in the varieties of worries in it – and Allah^-azwj will not Cease from them until He^-azwj Makes them abide eternally in the Gardens’.

وَ إِنَّ فِيهِنَّ لَمَنْ تُبْعَثُ يَوْمَ الْقِيَامَةِ فَيُؤْتَى بِهَا قَبْلَ أَنْ تُعْطَى كِتَابُهَا فَتَرَى السَّيِّئَاتِ بِهَا مُحِيطَةً وَ تَرَى حَسَنَاتِهَا قَلِيلَةً فَيُقَالُ لَهَا يَا أَمَةَ اللَّهِ هَذِهِ سَيِّئَاتُكِ فَأَيْنَ حَسَنَاتُكِ فَتَقُولُ لَا أَذْكُرُ حَسَنَاتِي فَيَقُولُ اللَّهُ لِحَفَظَتِهَا يَا مَلَائِكَتِي تَذَاكَرُوا حَسَنَاتِهَا وَ ذَكِّرُوا خَيْرَاتِهَا فَيَتَذَاكَرُونَ حَسَنَاتِهَا

And that among them would be one who would be Resurrected on the Day of Qiyamah, so they would come with her before she is given her book. She would see the evil deeds having encompassed it, and she would see her good deeds as being few. It would be said to her: ‘O maid of Allah^-azwj! These are your evils deeds, so where are your good deeds?’ She would be saying, ‘I don’t remember my good deeds’.  Allah^-azwj would be Saying to her recorders: “O My^-azwj Angels! Mention her good deeds, and mention her goodness!” So they would be mentioning her good deeds.

 يَقُولُ الْمَلَكُ الَّذِي عَلَى الْيَمِينِ لِلْمَلَكِ الَّذِي عَلَى الشَّمَالِ مَا تَذْكُرُ مِنْ حَسَنَاتِهَا كَذَا وَ كَذَا فَيَقُولُ بَلَى وَ لَكِنِّي أَذْكُرُ مِنْ سَيِّئَاتِهَا كَذَا وَ كَذَا فَيُعَدِّدُ وَ يَقُولُ الْمَلَكُ الَّذِي عَلَى الْيَمِينِ لَهُ أَ فَمَا تَذْكُرُ تَوْبَتَهَا مِنْهَا قَالَ لَا أَذْكُرُ

The Angel who is upon her right would be saying to the Angel upon the left: ‘But, do you remember from her good deeds, such and such?’ He would say, ’Yes, but remember from her evils deeds, such and such’. So they would count, and the Angel upon her right would say to him: ‘But, do you not remember her repentance from it?’ He would say, ‘I don’t remember’.

قَالَ أَ مَا تَذْكُرُ أَنَّهَا وَ صَاحِبَتَهَا تَذَاكَرَتَا الشَّهَادَةَ الَّتِي كَانَتْ عِنْدَهُمَا حَتَّى اتَّقَيَتَا وَ شَهِدَتَاهَا وَ لَمْ تَأْخُذْهُمَا فِي اللَّهِ لَوْمَةُ لَائِمٍ فَيَقُولُ بَلَى فَيَقُولُ الْمَلَكُ الَّذِي عَلَى الْيَمِينِ لِلَّذِي عَلَى الشَّمَالِ أَمَا تِلْكَ الشَّهَادَةُ مِنْهُمَا تَوْبَةٌ مَاحِيَةٌ لِسَالِفِ ذُنُوبِهِمَا

He would say, ‘But, do you remember that she and her companions both mentioned the testimony which was with them until the testimony until they concurred, and gave the testimony with it, and they did not take for the Sake of Allah^-azwj, the accusation of an accuser?’ He would be saying, ‘Yes’. So the Angel upon the right would say to the one upon the left: ‘But that testimony from them both is (sufficient) as a repentance for the deletion of their past sins’.

 ثُمَّ تُعْطَيَانِ كِتَابَهُمَا بِأَيْمَانِهِمَا فَتُوجَدُ حَسَنَاتُهُمَا كُلُّهَا مَكْتُوبَةً وَ سَيِّئَاتُهُمَا كُلُّهَا

Then they would both be given their book in their right hands, and they would find their good deeds, all of them to be written therein, and their evil deeds, all of them.

ثُمَّ تَجِدَانِ فِي آخِرِهَا يَا أَمَتِي أَقَمْتِ الشَّهَادَةَ بِالْحَقِّ لِلضُّعَفَاءِ عَلَى الْمُبْطِلِينَ وَ لَمْ يَأْخُذْكِ فِيهَا لَوْمَةُ اللَّائِمِينَ فَصَيَّرْتُ لَكِ ذَلِكِ كَفَّارَةً لِذُنُوبِكِ الْمَاضِيَةِ وَ مَحْواً لِخَطِيئَاتِكِ السَّالِفَةِ.

Then they would find written at the end of it: “O My^-azwj maid! You established the testimony with the truth for the weak ones against the false ones, and did not take for the Sake of Allah^-azwj, the accusation of an accuser. Thus, that has become an expiation for you for your sins of the past, and a deletion of your past mistakes”.[378]

11- ين، كتاب حسين بن سعيد و النوادر ابْنُ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْقَاذِفِ أَ تُقْبَلُ شَهَادَتُهُ بَعْدَ الْحَدِّ إِذَا تَابَ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Muskan, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about the slanderer, ‘Can his testimony be accepted after the legal penalty (has been established upon him), when he repents?’

قَالَ نَعَمْ قُلْتُ

He^-asws said: ‘Yes’.

 وَ مَا تَوْبَتُهُ

I said, ‘And what is his repentance?’

قَالَ يُكَذِّبُ نَفْسَهُ عِنْدَ الْإِمَامِ فِيمَا افْتَرَاهُ وَ يَنْدَمُ وَ يَتُوبُ مِمَّا قَالَ.

He^-asws said: ‘He should belie himself in the presence of the Imam^-asws regarding what he had fabricated, and he should regret and repent from what he had said’.[379]

12- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: يُرَدُّ شَهَادَةُ الظَّنِينِ وَ الْمُتَّهَمِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ahmad Bin Muhammad, from Abdullah Bin Sinan,

From Abu Abdullah^-asws, he (the narrator) said, ‘He^-asws said: ‘Testimony of the suspicious and the accused is rejected’.[380]

13- وَ قَالَ فِي الْمُكَاتَبِ إِذَا شَهِدَ فِي الطَّلَاقِ وَ قَدْ أُعْتِقَ نِصْفُهُ إِنْ كَانَ مَعَهُ رَجُلٌ وَ امْرَأَةٌ جَازَتْ شَهَادَتُهُ.

And he^-asws said regarding the contracted slave: ‘When he testified regarding the divorce, and half of his has been liberated, if there was a man and a woman with him, his testimony is allowed’.[381]

14- وَ لَا يَجُوزُ شَهَادَةُ وَلَدِ الزِّنَا وَ شَهَادَةُ النِّسَاءِ فِي الطَّلَاقِ.

And testimony of a son of adultery (bastard) is not allowed, and the testimony of the women regarding the divorce’.[382]

15- وَ قَالَ: وَ يَغْرَمُ شَاهِدُ الزُّورِ بِقَدْرِ مَا شَهِدَ عَلَيْهِ مِنْ مَالِهِ.

And he^-asws said: ‘The false testifier is liable (penalised) from his wealth in accordance to what he had testified upon’.[383]

16- وَ قَالَ قَالَ: قَضَى رَسُولُ اللَّهِ ص بِشَهَادَةِ الْوَاحِدِ وَ يَمِينِ الْخَصْمِ فَأَمَّا فِي الْهِلَالِ فَلَا إِلَّا شَاهِدَيْ عَدْلٍ وَ يَجُوزُ شَهَادَةُ النِّسَاءِ فِي كُلِّ مَا لَمْ يَجُزْ لِلرِّجَالِ النَّظَرُ إِلَيْهِ.

And he (Al-Sadiq^-asws) said: ‘He (Ali^-asws) said: ‘Rasool-Allah^-saww judged with the one testimony and oath of the claimant. As for regarding the Halaal, so no except two just witnesses, and testimony of the women is allowed in all what it is not allowed for the men to be looking at’.[384]

17- ابْنُ مُسْلِمٍ وَ قَالَ رَسُولُ اللَّهِ‏ لَمْ تَجُزْ شَهَادَةُ الصَّبِيِّ وَ لَا خَصْمٍ وَ لَا مُتَّهَمٍ وَ لَا ظَنِينٍ وَ إِذَا سَمِعَ الرَّجُلُ شَهَادَةً وَ لَمْ يُشْهَدْ عَلَيْهَا فَهُوَ بِالْخِيَارِ إِنْ شَاءَ شَهِدَ وَ إِنْ شَاءَ سَكَتَ

Ibn Muslim –

‘And Rasool-Allah^-saww said: ‘The testimony of a child, an adversary, one accused, or one given to suspicion is not accepted. If a man hears testimony but was not called upon to bear witness, he has the choice, if he wishes, he may testify, and if he wishes, he may remain silent.

 وَ الرَّجُلُ يَدَّعِي وَ لَا بَيِّنَةَ لَهُ يُسْتَحْلَفُ الْمُدَّعَى عَلَيْهِ فَإِنْ رَدَّ الْيَمِينَ عَلَى الْمُدَّعِي فَأَبَى أَنْ يَحْلِفَ فَلَا حَقَّ لَهُ وَ الصَّبِيُّ يَشْهَدُ ثُمَّ يُدْرِكُ فَإِنْ بَقِيَ عَلَى مَوْضِعِ الشَّهَادَةِ وَ كَذَلِكَ الْمَمْلُوكُ وَ الْمُشْرِكُ.

When a man makes a claim without evidence, the defendant is made to swear an oath. If the defendant refers the oath back to the claimant and the claimant refuses to swear, then he has no right. And if a child gives testimony and later reaches maturity, his testimony is accepted if he maintains it, and the same applies to a slave and to a Polytheist’.[385]

18- قَالَ: وَ كَانَ عَلِيٌّ ع إِذَا أَتَاهُ عِدَّةٌ وَ عَدَّلَهُمْ وَاحِدٌ أَقْرَعَ بَيْنَهُمْ أَيُّهُمْ وَقَعَتِ الْيَمِينُ عَلَيْهِ اسْتَحْلَفَهُمْ وَ قَالَ اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ أَيُّهُمْ كَانَ الْحَقُّ لَهُ فَأَدِّهِ إِلَيْهِ ثُمَّ يَجْعَلُ الْحَقَّ لِلَّذِي يَصِيرُ الْيَمِينُ عَلَيْهِ إِذَا حَلَفَ.

He^-asws said: ‘And Ali^-asws was such that whenever a number of men came to him^-asws, and their fairness was one, he^-asws drew lots between them. Whichever the oath fell upon he^-asws would make him swear, and he^-asws said: ‘O Lord^-azwj! Lord^-azwj of the seven skies! Whoever of them has the right for him, Fulfil to him!’ Then he^-asws would make the right to be for the one the oath had come upon, when he swore’.[386]

باب 17 شهادة الزور و كتمان الشهادة و تحملها و تحريفها و تصحيحها و حكم الرجوع عن الشهادة

CHAPTER 17 – FALSE TESTIMONY, AND CONCEALING THE TESTIMONY, AND BEARING IT, AND ALTERING IT, AND CORRECTING IT, AND RULING OF THE RETRACTION FROM THE TESTIMONY

1- غو، غوالي اللئالي رُوِيَ فِي كِتَابِ التَّكْلِيفِ لِابْنِ أَبِي الْعَزَاقِرِ رَوَاهُ عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: مَنْ شَهِدَ عَلَى مُؤْمِنٍ بِمَا يَثْلِمُهُ أَوْ يَثْلِمُ مَالَهُ أَوْ مُرُوَّتَهُ سَمَّاهُ اللَّهُ كَذَّاباً وَ إِنْ كَانَ صَادِقاً وَ مَنْ شَهِدَ لِمُؤْمِنٍ مَا يُحْيِي بِهِ مَالَهُ أَوْ يُعِينُهُ عَلَى عَدُوِّهِ أَوْ يَحْفَظُهُ دَمَهُ سَمَّاهُ اللَّهُ‏ صَادِقاً وَ إِنْ كَانَ كَاذِباً.

(The book) ‘Gawal Al-La’aly’ – It is reported in ‘Kitab Al Takleef’ of Ibn Abu Al-Azaqir,

It is reported from the Scholar (Imam^-asws) having said: ‘One who testifies upon a Momin with what damages him or damages his wealth or his personality, Allah^-azwj Names him as a liar and even if he was truthful; and one who testifies for a Momin what revives his wealth by it, or assists him against his enemy, or protects his blood, Allah^-azwj Names him as truthful, and even if he was a liar!’[387]

2- وَ رَوَى أَيْضاً صَاحِبُ هَذَا الْكِتَابِ عَنِ الْعَالِمِ ع قَالَ: إِذَا كَانَ لِأَخِيكَ الْمُؤْمِنِ عَلَى رَجُلٍ حَقٌّ فَدَفَعَهُ وَ لَمْ يَكُنْ لَهُ بَيِّنَةٌ إِلَّا شَاهِدٌ وَاحِدٌ وَ كَانَ الشَّاهِدُ ثِقَةً رَجَعْتَ إِلَى الشَّاهِدِ فَسَأَلْتَهُ عَنْ شَهَادَتِهِ فَإِذَا أَقَامَهَا عِنْدَكَ شَهِدْتَ مَعَهُ عِنْدَ الْحَاكِمِ عَلَى مِثْلِ مَا شَهِدَ لَهُ لِئَلَّا يَتْوَى حَقُّ امْرِئٍ مُسْلِمٍ.

And it is reported as well by author of this book,

From the Scholar (Imam^-asws), having said: ‘When there was a right for your Momin brother upon a man and he has repelled him, and there does not happen to be any proof for him except one witness, and the witness was trusted, refer to the witness and ask him about his testimony. When he establishes it in your presence, testify with him in the presence of the judge upon similar he had testified to him lest a right of a Muslim person is lost’.[388]

3- أَعْلَامُ الدِّينِ، عَنِ النَّبِيِّ ص قَالَ: مَنْ شَهِدَ شَهَادَةَ زُورٍ عَلَى رَجُلٍ مُسْلِمٍ أَوْ ذِمِّيٍّ أَوْ مَنْ كَانَ مِنَ النَّاسِ عُلِّقَ بِلِسَانِهِ يَوْمَ الْقِيَامَةِ وَ هُوَ مَعَ الْمُنَافِقِينَ‏ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ.

(The book) A’lam Al Deen’ –

From the Prophet^-saww having said: ‘One who testifies a false testimony upon a Muslim man, or a Zimmy, or someone from the people, he will be hung by his tongue on the Day of Qiyamah, and he would be with the hypocrites in the lowest Level of the Fire [4:145]!’[389]

4- كِتَابُ الْغَايَاتِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ أَقْرَبَكُمْ مِنِّي مَجْلِساً يَوْمَ الْقِيَامَةِ أَحْسَنُكُمْ أَخْلَاقاً وَ إِنَّ أَبْغَضَكُمْ إِلَيَّ وَ أَبْعَدَكُمْ مِنِّي وَ مِنَ اللَّهِ مَجْلِساً شَاهِدُ زُورٍ.

(The book) ‘Kitab Al-Ghayaat’ –

From Jabir Bin Abdullah^-ra who said, ‘Rasool-Allah^-saww said: ‘The closest of you from me in a seat on the Day of Qiyamah is your best manners, and the most hateful of you to me and your remotest from me^-saww and from Allah^-azwj is a false testifier’.[390]

5- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي‏ أَنَّ النَّبِيَّ ص نَهَى عَنْ شَهَادَةِ الزُّورِ وَ نَهَى عَنْ كِتْمَانِ الشَّهَادَةِ وَ قَالَ مَنْ كَتَمَهَا أَطْعَمَهُ اللَّهُ لَحْمَهُ عَلَى رُءُوسِ الْخَلَائِقِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- وَ لا تَكْتُمُوا الشَّهادَةَ وَ مَنْ يَكْتُمْها فَإِنَّهُ آثِمٌ قَلْبُهُ.

(The book) ‘Al Amaali’ of Al Sadouq –

In a Hadeeth of the prohibitions, the Prophet^-saww forbade from the false testimony, and forbade from concealment of the testimony and said: ‘One who conceals it, Allah^-azwj will Feed him, his own flesh upon heads of the people, and it is Word of Allah^-azwj Mighty and Majestic: And do not conceal the testimony, and the one who conceals it, so he is of a sinful heart [2:283]’.[391]

6- ثو، ثواب الأعمال لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: شَاهِدُ الزُّورِ لَا تَزُولُ قَدَمَاهُ حَتَّى تَجِبَ لَهُ النَّارُ.

(The book) ‘Sawab Al Amaal’, (and) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Hisham Bin Salim,

From Abu Abdullah^-asws having said: ‘The false testifier, his feet will not move until the Fire is obligated for him’.[392]

7- ثو، ثواب الأعمال لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ رَجُلٍ عَنْ صَالِحِ بْنِ مِيثَمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا مِنْ رَجُلٍ يَشْهَدُ شَهَادَةَ زُورٍ عَلَى مَالِ رَجُلٍ مُسْلِمٍ لِيَقْطَعَهُ إِلَّا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مَكَانَهُ صَكّاً إِلَى النَّارِ.

(The book) ‘Sawab Al Amaal’, (and) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ali Bin Al Hakam, from Aban Al Ahmar, from a man, from Salih Bin Maysam,

From Abu Ja’far^-asws having said: ‘There is none from a man who testifies a false testimony upon the wealth of a Muslim man to cut him off, except Allah^-azwj Mighty and Majestic will Write in its place a document to the Hellfire’.[393]

8- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ شَاهِدَ الزُّورِ لَا يَزُولُ قَدَمُهُ حَتَّى تُوجَبَ لَهُ النَّارُ.

(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Ziyad,

From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘A false witness will not move from his position until he is condemned to Hell.[394]

9- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ كَتَمَ شَهَادَةً أَوْ شَهِدَ بِهَا لِيَهْدِرَ بِهَا دَمَ امْرِئٍ مُسْلِمٍ أَوْ لِيُتْوِيَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ أَتَى يَوْمَ الْقِيَامَةِ وَ لِوَجْهِهِ ظُلْمَةٌ مَدَّ الْبَصَرِ وَ فِي وَجْهِهِ كُدُوحٌ تَعْرِفُهُ الْخَلَائِقُ بِاسْمِهِ وَ نَسَبِهِ وَ مَنْ شَهِدَ شَهَادَةَ حَقٍّ لِيُحْيِيَ بِهَا حَقَّ امْرِئٍ مُسْلِمٍ أَتَى يَوْمَ الْقِيَامَةِ وَ لِوَجْهِهِ نُورٌ مَدَّ الْبَصَرِ يَعْرِفُهُ الْخَلَائِقُ بِاسْمِهِ وَ نَسَبِهِ

(The book) ‘Sawab Al-Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Abu Najran, from Abu Jameela, from Jabir,

From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘One who conceals a testimony or testifies with it to spill the blood of a Muslim person by it, or seize the wealth of a Muslim person by it, will come on the Day of Qiyamah and his face will be dark to the extent of the sight, and in his face will be marking, the people will recognise him by his name, and his lineage’.

 ثُمَّ قَالَ أَبُو جَعْفَرٍ ع أَ لَا تَرَى اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- وَ أَقِيمُوا الشَّهادَةَ لِلَّهِ.

Then Abu Ja’far^-asws said: ‘Don’t you see Allah^-azwj Mighty and Majestic Said: establish the testimony for the Sake of Allah [65:2]’.[395]

10- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: شُهُودُ الزُّورِ يُجْلَدُونَ جَلْداً لَيْسَ لَهُ وَقْتٌ وَ ذَلِكَ إِلَى الْإِمَامِ وَ يُطَافُ بِهِمْ حَتَّى يُعْرَفُوا فَلَا يَعُودُوا

(The book) ‘Sawab Al Amaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Abu Ayoun, from Sama’at,

From Abu Abdullah^-asws having said: ‘The false testifiers will be whipped lashes, not having a fixed number for it, and that is up to the Imam^-asws, they will be paraded with until they are recognised, so they do not repeat’.

قَالَ فَقُلْتُ لَهُ فَإِنْ تَابُوا وَ أَصْلَحُوا تُقْبَلُ شَهَادَتُهُمْ بَعْدَهُ

He (the narrator) said, ‘I said to him^-asws, ‘Supposing they repent and correct themselves, will their testimonies be accepted after it?’

 قَالَ إِذَا تَابُوا تَابَ اللَّهُ عَلَيْهِمْ وَ قُبِلَتْ شَهَادَتُهُمْ بَعْدُ.

He^-asws said: ‘When they repent, Allah^-azwj will Turn to them, and their testimonies will be accepted afterwards’.[396]

11- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ قَالَ لَهُ فِي شَهَادَةِ الزُّورِ مَا تَوْبَتُهُ

(The book) ‘Sawab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Safwan, from Al A’la, from Muhammad,

From Abu Abdullah^-asws, he (the narrator) said to him^-asws, ‘Regarding the false testimony, what is his repentance?’

قَالَ يُؤَدِّي الْمَالَ الَّذِي شَهِدَ عَلَيْهِ بِقَدْرِ مَا ذَهَبَ مِنْ مَالِهِ إِنْ كَانَ النِّصْفَ أَوِ الثُّلُثَ إِنْ كَانَ شَهِدَ هُوَ وَ آخَرُ مَعَهُ أَدَّى النِّصْفَ.

He^-asws said: ‘He should pay back the wealth which he had testified upon, in accordance to his wealth which had gone, even if it was half, or a third. If he had testified and another one was with him, he should pay back the half’.[397]

12- ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ أَنَّهُ قَالَ: مَنْ كَتَمَ شَهَادَتَهُ أَوْ شَهِدَ آثِماً لِيُهْدِرَ دَمَ رَجُلٍ مُسْلِمٍ أَوْ لِيُتْوِيَ مَالَهُ أَتَى يَوْمَ الْقِيَامَةِ وَ لِوَجْهِهِ ظُلْمَةٌ مَدَّ الْبَصَرِ وَ فِي وَجْهِهِ كُدُوحٌ يَعْرِفُهُ الْخَلَائِقُ بِاسْمِهِ وَ نَسَبِهِ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – It has been reported from the Scholar (Imam^-asws), he^-asws said: ‘One who conceals his testimony or testifies sinfully to spill the blood of a Muslim man, or seize his wealth, will come on the Day of Qiyamah and there will be darkness for his face to the extent of the sight, and in his face will be markings, the people will recognise him by his name and his lineage.

 وَ مَنْ شَهِدَ شَهَادَةَ حَقٍّ لِيُخْرِجَ بِهَا حَقّاً لِامْرِئٍ مُسْلِمٍ أَوْ لِيَحْقُنَ بِهَا دَمَهُ أَتَى يَوْمَ الْقِيَامَةِ وَ لِوَجْهِهِ نُورٌ مَدَّ الْبَصَرِ يَعْرِفُهُ الْخَلَائِقُ بِاسْمِهِ وَ نَسَبِهِ.

And one who testifies a true testimony to extract a right of a Muslim person, or to save his blood by it, will come on the Day of Qiyamah, and there will be radiance for his face to the extent of the sight. The people will recognise him by his name and his lineage’.[398]

13- وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: مَنْ شَهِدَ عَلَى مُؤْمِنٍ بِمَا يَثْلِمُهُ أَوْ يَثْلِمُ مَالَهُ أَوْ مُرُوَّتَهُ سَمَّاهُ اللَّهُ كَاذِباً وَ إِنْ كَانَ صَادِقاً وَ إِنْ شَهِدَ لَهُ بِمَا يُحْيِي مَالَهُ أَوْ يُعِينُهُ بِهِ عَلَى عَدُوِّهِ أَوْ يَحْقُنُ دَمَهُ سَمَّاهُ اللَّهُ صَادِقاً وَ إِنْ كَانَ كَاذِباً

And it is reported from the Scholar (Imam^-asws) having said: ‘One who testifies against a Momin with what he damages his wealth or his personality, Allah^-azwj will Name him as a liar and even if he was truthful; and if he testifies for him with what revives his wealth or assists him with it against his enemy, or saves his blood, Allah^-azwj will Name him as a truthful and even if he was a liar.

وَ مَعْنَى ذَلِكَ أَنْ يَشْهَدَ لَهُ وَ يَشْهَدَ عَلَيْهِ فِيمَا بَيْنَهُ وَ بَيْنَ مُخَالِفٍ فَأَمَّا بَيْنَهُ وَ بَيْنَ مُوَافِقٍ فَلْيَشْهَدْ لَهُ وَ عَلَيْهِ بِالْحَقِ.

And the meaning of that is that he testifies for him and testifies against him in what is between him and an opponent. As for what is between him and a compatible on (Momin), let him testify for him and against him with the truth’.[399]

14- شي، تفسير العياشي عَنْ يَزِيدَ بْنِ أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ‏ وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا قَالَ لَا يَنْبَغِي لِأَحَدٍ إِذَا مَا دُعِيَ إِلَى الشَّهَادَةِ لِيَشْهَدَ عَلَيْهَا أَنْ يَقُولَ لَا أَشْهَدُ لَكُمْ.

Tafseer Al Ayyashi – From Yazeed Bin Usama,

From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about Words of Allah^-azwj: And the witnesses should not refuse when they are summoned (for it) [2:282]. He^-asws said: ‘It is not befitting for anyone when he is summoned to the witnessing to testify upon it, that he should be saying, ‘I will not be a witness for you’’.[400]

15- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ مُوسَى ع‏ فِي قَوْلِ اللَّهِ‏ وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا قَالَ إِذَا دَعَاكَ الرَّجُلُ تَشْهَدُ عَلَى دَيْنٍ أَوْ حَقٍّ- لَا يَنْبَغِي أَنْ تَتَقَاعَسَ عَنْهُ.

Tafseer Al Ayyashi – From Muhammad Bin Al Fuzeyl,

From Abu Al-Hassan Musa^-asws regarding Words of Allah^-azwj: And the witnesses should not refuse when they are summoned (for it) [2:282]. He^-asws said: ‘When a man calls you to witness upon a debt or a right, it is not befitting that you be sluggish from it’.[401]

16- شي، تفسير العياشي عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا قَالَ لَا يَنْبَغِي لِأَحَدٍ إِذَا مَا دُعِيَ لِلشَّهَادَةِ أَنْ يَشْهَدَ عَلَيْهَا أَنْ يَقُولَ- لَا أَشْهَدُ لَكُمْ وَ ذَلِكَ قَبْلَ الْكِتَابِ.

Tafseer Al Ayyashi – From Abu Al Sabbah,

From Abu Abdullah^-asws regarding His^-azwj Words: And the witnesses should not refuse when they are summoned (for it) [2:282]. He^-asws said: ‘It is not befitting for anyone when he is summoned for the witnessing to testify upon it that he says, ‘I will not be a witness for you’, and that is before the writing (of the agreement)’.[402]

17- شي، تفسير العياشي عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَا تَكْتُمُوا الشَّهَادَةَ

Tafseer Al-Ayyashi – From Hisham Bin Salim,

From Abu Abdullah^-asws, he (the narrator) said, ‘I said, ‘And do not conceal the testimony [2:283]’.

قَالَ بَعْدَ الشَّهَادَةِ.

He^-asws said: ‘After the witnessing’.[403]

18- شي، تفسير العياشي عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ وَ لا يَأْبَ الشُّهَداءُ قَالَ قَبْلَ الشَّهَادَةِ.

Tafseer Al Ayyashi – From Hisham,

From Abu Abdullah^-asws regarding His^-azwj Words: And the witnesses should not refuse [2:282]. He^-asws said: ‘Before the witnessing’.[404]

19- سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ دَاوُدَ بْنِ الْحُصَيْنِ قَالَ: قَالَ فِي رَجُلٍ يُدْعَى إِلَى الشَّهَادَةِ فَيُصَحِّحُهَا بِكُلِّ مَا يَجِدُ السَّبِيلَ إِلَيْهِ مِنْ زِيَادَةِ الْأَلْفَاظِ وَ الْمَعَانِي وَ التَّفْسِيرِ فِي الشَّهَادَةِ مَا بِهِ يَثْبُتُ الْحَقُّ وَ يَصِحُّ وَ لَا تَأْخُذُهُ هَوَادَةٌ عَلَى‏ الْحَقِّ لَهُ مِثْلُ أَجْرِ الْقَائِمِ الْمُجَاهِدِ بِسَيْفِهِ فِي سَبِيلِ اللَّهِ.

(The book) ‘Al Saraair’, from ‘Jamie’ of Al Bazanty – from Safwan Bin Yahya, from Dawood Bin Al Husayn who said,

He^-asws said regarding a man summoned to the testifying, so he corrects with all what he finds the way to, from additional words, and the meaning, and the interpretation in the testimony what he can affirm the truth with, and he verifies, and does not take leniency upon the truth, for him would be Rewards similar to the Holy fighter standing with his sword in the Way of Allah^-azwj’.[405]

20- وَ بِهَذَا الْإِسْنَادِ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ قَالَ: سَمِعْتُ مَنْ سَأَلَ أَبَا عَبْدِ اللَّهِ ع وَ أَنَا حَاضِرٌ عِنْدَهُ عَنِ الرَّجُلِ تَكُونُ عِنْدَهُ الشَّهَادَةُ وَ هَؤُلَاءِ الْقُضَاةُ لَا يَقْبَلُونَ الشَّهَادَةَ إِلَّا عَلَى الصَّحِيحِ مِمَّا يَرَوْنَ فِيهِ مَذْهَبَهُمْ وَ إِنِّي إِذَا أَقَمْتُ الشَّهَادَةَ احْتَجْتُ إِلَى أَنْ أُغَيِّرَهَا خِلَافَ مَا أَشْهَدْتُ عَلَيْهِ وَ أَنْ أَزِيدَ فِي الْأَلْفَاظِ مَا لَمْ أَشْهَدْ عَلَيْهِ وَ إِلَّا لَمْ يَصِحَّ فِي قَضَائِهِمْ لِصَاحِبِ الْحَقِّ بِمَا أَشْهَدْتُ أَ يَحِلُّ لِي ذَلِكَ

And by this chain, from Dawood Bin Al Husayn who said,

‘I heard one who asked Abu Abdullah^-asws and I was present in his^-asws presence, about the man having a testimony with him and these judges are not accepting the testimony except based upon the correct of what they are reporting regarding it in their doctrines, ‘And If I present the testimony, I must alter it from what I actually witnessed and add words I did not witness to, otherwise, according to their judgment, the rightful claimant will not obtain his right based on my testimony. Is that Permissible for me?’

فَقَالَ إِي وَ اللَّهِ ذَاكَ أَفْضَلُ الْأَجْرِ وَ الثَّوَابِ فَصَحِّحْهَا بِكُلِّ مَا قَدَرْتَ عَلَيْهِ مِمَّا يَرَوْنَ الصَّحِيحَ فِي قَضَائِهِمْ.

He^-asws said: ‘Yes, by Allah^-azwj! That is of better Recompense and Reward. Correct it with all what you are able upon from what they are reporting as the correct in their judgments’.[406]

21- سر، السرائر ابْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي رَجُلَيْنِ شَهِدَا عَلَى رَجُلٍ غَائِبٍ عَنِ امْرَأَتِهِ أَنَّهُ طَلَّقَهَا فَاعْتَدَّتِ الْمَرْأَةُ وَ تَزَوَّجَتْ ثُمَّ إِنَّ الزَّوْجَ الْغَائِبَ قَدِمَ فَزَعَمَ أَنَّهُ لَمْ يُطَلِّقْهَا وَ أَكْذَبَ نَفْسَهُ أَحَدُ الشَّاهِدَيْنِ

(The book) ‘Al Saraair’ – Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,

From Abu Ja’far^-asws regarding two men who testified upon a man absent from his wife that she is divorced. The woman observed the waiting period and re-married. Then the absentee husband arrived. He claimed that he had not divorced her, and one of the two witnessed belied himself’.

فَقَالَ لَا سَبِيلَ لِلْآخَرِ عَلَيْهَا وَ يُؤْخَذُ الصَّدَاقُ مِنَ الَّذِي شَهِدَ وَ رَجَعَ فَيُرَدُّ عَلَى الْأَخِيرِ وَ الْأَوَّلُ أَمْلَكُ بِهَا وَ تَعْتَدُّ مِنَ الْأَخِيرِ وَ لَا يَقْرَبُهَا الْأَوَّلُ حَتَّى تَنْقَضِيَ عِدَّتُهَا.

He^-asws said: ‘There is no way for the latter one to her, and he would take the dowry from the one who had testified and retracted and return to the latter ones, and the first has more right to her, and she has to observe the waiting period from the latter one and the first one cannot go near her until her waiting period has expired’.[407]

22- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا

Tafseer Al-Imam (Hassan Al-Askari^-asws), may the greeting be upon him^-asws – Words of Mighty and Majestic: And the witnesses should not refuse when they are summoned (for it) [2:282].

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَيْ مَنْ كَانَ فِي عُنُقِهِ شَهَادَةٌ فَلَا يَأْبَ إِذَا دُعِيَ لِإِقَامَتِهَا وَ لْيُقِمْهَا وَ لْيَنْصَحْ فِيهَا وَ لَا يَأْخُذْهُ فِيهَا لَوْمَةُ لَائِمٍ وَ لْيَأْمُرْ بِالْمَعْرُوفِ وَ لْيَنْهَ عَنِ الْمُنْكَرِ.

Amir Al-Momineen^-asws said: ‘i.e., the one who had a testimony in his neck, he should not refuse when summoned to establish it, be sincere in it, not be swayed by the blame of any critic, enjoin what is right, and forbid what is wrong’.[408]

23- وَ فِي خَبَرٍ آخَرَ وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا قَالَ نَزَلَتْ فِيمَنْ إِذَا دُعِيَ لِسَمَاعِ الشَّهَادَةِ أَبَى وَ نَزَلَتْ فِيمَنِ امْتَنَعَ عَنْ أَدَاءِ الشَّهَادَةِ إِذَا كَانَتْ عِنْدَهُ‏ وَ لا تَكْتُمُوا الشَّهادَةَ وَ مَنْ يَكْتُمْها فَإِنَّهُ آثِمٌ قَلْبُهُ‏ يَعْنِي كَافِرٌ قَلْبُهُ.

And in another Hadeeth: And the witnesses should not refuse when they are summoned (for it) [2:282]. He^-asws said: ‘It was Revealed regarding the one when summoned to listen to the testimony refuses, and it was Revealed regarding one who prevents from giving the testimony when it was with him: And do not conceal the testimony, and the one who conceals it, so he is of a sinful heart [2:283] – meaning his heart has disbelieved’.[409]

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[1] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 127 H 1

[2] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 127 H 2

[3] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 1

[4] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 2

[5] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 3

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[8] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 6

[9] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 7

[10] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 8

[11] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 9

[12] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 10

[13] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 11

[14] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 12

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[22] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 20

[23] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 21

[24] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 22

[25] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 23

[26] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 24

[27] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 25

[28] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 26

[29] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 27

[30] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 28

[31] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 29

[32] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 30

[33] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 31

[34] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 32

[35] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 33

[36] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 34

[37] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 35

[38] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 36

[39] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 37

[40] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 38

[41] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 39

[42] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 40

[43] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 41

[44] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 42

[45] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 43

[46] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 44

[47] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 45

[48] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 46

[49] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 47

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[103] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 101

[104] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 102

[105] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 103

[106] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 104

[107] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 105

[108] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 106

[109] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 107

[110] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 108

[111] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 109

[112] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 110

[113] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 111

[114] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 112

[115] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 113

[116] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 114

[117] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 115

[118] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 116

[119] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 117

[120] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 118

[121] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 119

[122] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 120

[123] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 121

[124] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 122

[125] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 123

[126] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 124

[127] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 125

[128] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 126

[129] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 127

[130] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 128

[131] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 129

[132] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 130

[133] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 131

[134] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 132

[135] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 133

[136] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 134

[137] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 135

[138] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 136

[139] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 137

[140] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 138

[141] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 139

[142] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 140

[143] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 141

[144] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 142

[145] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 143

[146] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 144

[147] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 145

[148] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 146

[149] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 147

[150] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 148

[151] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 149

[152] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 150

[153] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 151

[154] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 152

[155] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 153

[156] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 154

[157] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 155

[158] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 156

[159] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 157

[160] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 158

[161] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 159

[162] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 160

[163] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 161

[164] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 162

[165] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 163

[166] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 164

[167] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 165

[168] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 166

[169] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 167

[170] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 128 H 168

[171] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 1

[172] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 2

[173] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 3

[174] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 4

[175] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 5

[176] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 6

[177] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 7

[178] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 8

[179] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 9

[180] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 10

[181] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 11

[182] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 12

[183] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 13

[184] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 14

[185] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 15

[186] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 16

[187] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 17

[188] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 1 H 18

[189] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 1

[190] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 2

[191] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 3

[192] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 4

[193] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 5

[194] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 6

[195] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 7

[196] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 8

[197] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 9

[198] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 10

[199] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 11

[200] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 12

[201] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 13

[202] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 14

[203] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 2 H 15

[204] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 3 H 1

[205] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 3 H 2

[206] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 3 H 3

[207] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 3 H 4

[208] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 3 H 5

[209] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 3 H 6

[210] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 3 H 7

[211] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 3 H 8

[212] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 3 H 9

[213] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 3 H 10

[214] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 3 H 11

[215] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 4 H 1

[216] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 4 H 2

[217] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 4 H 3

[218] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 4 H 4

[219] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 4 H 5

[220] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 1

[221] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 2

[222] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 3

[223] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 4

[224] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 5

[225] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 6

[226] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 7

[227] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 8

[228] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 9

[229] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 10

[230] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 11

[231] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 12

[232] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 13

[233] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 14

[234] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 15

[235] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 16

[236] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 17

[237] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 18

[238] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 19

[239] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 20

[240] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 21

[241] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 22

[242] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 23

[243] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 24

[244] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 25

[245] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 6 H 1

[246] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 6 H 2

[247] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 6 H 3 a

[248] وَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَا أَنْفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا {42}

And his fruits were ruined. So in the morning he was wringing his hands upon what he had spent in these, and these had collapsed upon its top, and he was saying, ‘Woe be unto me! Had I not associated anyone with my Lord!’ [18:42]

[249] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 6 H 3 b

[250] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 6 H 4

[251] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 7 H 1

[252] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 7 H 2

[253] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 7 H 3

[254] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 7 H 4

[255] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 7 H 5

[256] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 7 H 6

[257] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 7 H 7

[258] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 7 H 8

[259] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 7 H 9

[260] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 7 H 10

[261] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 7 H 11

[262] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 7 H 12

[263] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 8 H 1

[264] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 8 H 2

[265] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 8 H 3

[266] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 8 H 4

[267] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 8 H 5

[268] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 8 H 6

[269] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 8 H 7

[270] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 8 H 8

[271] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 9 H 1

[272] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 9 H 2

[273] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 9 H 3

[274] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 9 H 4

[275] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 9 H 5

[276] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 9 H 6

[277] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 1

[278] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 2

[279] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 3

[280] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 4

[281] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 5

[282] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 6

[283] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 7

[284] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 8

[285] E.g., According to historical sources, Al-Ash’ath was aware of Ibn Muljam’s plan for Imam Ali’s assassination. Al-Ya’qubi reports that when Ibn Muljam travelled from Egypt to Kufa to assassinate the Imam, he stayed in al-Ash’ath’s house for one month, preparing himself for the assassination. (Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 212.), https://en.al-shia.org/the-life-of-ashath-ibn-qays/

[286] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 9

[287] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 10

[288] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 11

[289] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 12

[290] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 13

[291] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 14

[292] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 15

[293] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 16

[294] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 17

[295] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 18

[296] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 19

[297] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 20

[298] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 21

[299] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 22

[300] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 23

[301] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 10 H 24

[302] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 1

[303] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 2

[304] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 3

[305] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 4

[306] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 5

[307] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 6

[308] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 7

[309] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 8

[310] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 9

[311] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 10

[312] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 11

[313] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 12

[314] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 13

[315] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 14

[316] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 15

[317] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 16

[318] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 17

[319] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 18

[320] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 19

[321] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 20

[322] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 21

[323] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 22

[324] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 23

[325] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 24

[326] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 25

[327] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 26

[328] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 27

[329] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 28

[330] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 29

[331] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 30

[332] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 31

[333] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 32

[334] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 11 H 33

[335] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 12 H 1

[336] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 12 H 2

[337] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 12 H 3

[338] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 12 H 4

[339] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 12 H 5

[340] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 12 H 6

[341] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 12 H 7

[342] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 12 H 8

[343] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 13 H 1

[344] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 1

[345] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 2

[346] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 3

[347] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 4

[348] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 5

[349] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 6

[350] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 7

[351] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 8

[352] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 9

[353] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 10

[354] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 11

[355] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 12

[356] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 13

[357] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 14

[358] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 15

[359] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 16

[360] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 17

[361] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 14 H 18

[362] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 15 H 1

[363] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 15 H 2

[364] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 15 H 3

[365] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 15 H 4

[366]  Bihar Al-Anwaar V 101 – The Book of Rulings – CH 15 H 5

[367] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 15 H 6

[368] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 15 H 7

[369] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 1

[370] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 2

[371] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 3

[372] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 4

[373] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 5

[374] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 6

[375] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 7

[376] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 8

[377] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 9

[378] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 10

[379] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 11

[380] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 12

[381] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 13

[382] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 14

[383] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 15

[384] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 16

[385] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 17

[386] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 16 H 18

[387] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 1

[388] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 2

[389] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 3

[390] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 4

[391] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 5

[392] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 6

[393] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 7

[394] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 8

[395] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 9

[396] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 10

[397] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 11

[398] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 12

[399] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 13

[400] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 14

[401] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 15

[402] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 16

[403] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 17

[404] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 18

[405] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 19

[406] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 20

[407] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 21

[408] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 22

[409] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 17 H 23