Legal Presumptions

Many of Ja'far al-Sadiq's decisions were based on the application of general rules to specific cases. As is well known to students of Islamic law, many of these rules are general to all or various chapters of the law, while others are specific to particular chapters.

A. Presumption ofLawfulness

كل شء مطلق حى يرد فيه ني.^[884]

Everything is unrestricted unless some [legal impediment] arises to prohibit it.

كل شيء فيه حلال وحرام فهوكل حلال حى تعرى الحرام منه بعينه فتدعه.^[885]

Anything that contains both lawful and unlawful varieties is lawful for you until you know the exact variety of it that is unlawful, which you should then avoid.

كق شيء كل حلال حى نعلم أئه حرام بعينه فتدعه. والأشياء كلها على هذا حى يستبين كل غيرذكل أوتقوم به البدنة.^[886]

Everything is lawful for you until you know what is specifically unlaw­ful, so you avoid it.

كق سيء كل حلال حى يجيئك شاهدان يشهدان عندك أتن فيه ميتة.^[887]

Everything is lawful to you [to eat] until two witnesses testify to you that it contains carrion.^[888]

زررة قال: سألت أبا عبد هللا^[889] عن الحرث فقال: وما الحرث؟ فنعتله ل. فقال: ^قل 'لاأجد ى ما أوى إل أقرئا على طاعم طم - إلى آخرالآية. ثم قال: لم يجرم هللا شيها من الحيوان ى القرآن إلاالخش بعينه.^[890]

[Zurara:] I asked Abu 'Abd Allah about [a fish called] jirrith. He asked, “What is jirrith?” I described it to him. He recited, “Say ‘I do not find in that which is revealed to me anything forbidden to one who [wants to] eat thereof'—to the end of the passage.”^[891] Then he said, “God did not make any animals unlawful by their nature in the Qur'an except for swine.”^[892]

B.

كل ماء طاهر إلا ما,علم أنه قذر.^[893]

All water is [ritually] pure exceptfor whatis known to be rituallyimpure.

كل شيء نظيف حى نغلم أثه قذر.^[894]

Everything is [ritually] clean until you know it to be ritually unclean.

C. Presumption ofRighteousness

كل من كان على فطرة الإسلام جازت شهادته.^[895]

The testimony of anyone who follows the original disposition of Islam is permitted.

D. Presumption of Continuity

عبد الله ين سنان قال: سأل أبي أبا عبد الله وأنا حارص: إفي أعيرالذي ثوي وأنا أعلم أده يشب الخمرويأكل لحم الخشر، فيرده على. أفأغسله قبل أن أصلى فيه؟ فقال أبو عبد هللا: صل فيه ولا تفسهل من أجل ذلك، فإئك أعرته إياه وهو طاهر ولم نستيقن أهل نجسه، فلا بأس أن تصل فيه حى نستيقن أهل نجسه.^[896]

['Abd Allah b.

زر قال: قلت ل: الرجل يدام وهو على وضوء. أتوجب الخفقة والخفقتان عله الوضوء؟ قال: لا! حى ستيقن أنثه قد تام حثى يء من ذلك أمربقن، وإلافإهل [كان] على يقين من وضوئه، ولايتقض اليقين أبعدا بالشك ولكئه يتقضه يقينآخر.^[897]

[Zurara:] I said to him, “A man sleeps while in the state of [having per­formed] ritual ablution. Does dozing off once or twice require him to redo his ablution?” He said, “No! Until he is certain that he slept and the matter is proven beyond doubt. Otherwise, he was certain that he was in the state of [having performed] ritual ablution; and certainty is not negated by doubt, but only by another certainty.”

زررة قال: قلت ل: أصاب ثوي دم رعاف أو غيره.

[Zurara:] I said to him, “My garment got blood on it from a nosebleed or something else. I attended the prayer but had forgotten that there was something on my garment, so I prayed but remembered it afterward.” He said, 'Wash it and repeat the prayer.” I said, 'What if I thought that it got blood on it but I was not certain of it; I looked and saw nothing, then prayed, and then saw it?” He said, 'Wash it but do not repeat the prayer.” I said, 'Why is that?” He said, “Because you had certainty that it was ritually clean, and then you had doubt.

E. Presumption of No Hardship

الفضيل ين بسارعن أبي عبد الله في الرجل الجنب يفتسل فينضح من الماء في الإناء؟ فقال: لابأس• حزما جعل غنيكم في الس من حح’^[899]

[Al-Fudayl b. Yasar:] Regarding a man in a state of major ritual impu­rity who performs a full-body ablution [bath] but some drops of the water that he has used fall into the water container, Abu 'Abd Allah said, “There is no problem. ‘He imposed no difficulty upon you in reli­gion [Qur'an 22:78].'”

محتد بن الميسر قال: سألت أبا عبد الله عن الرجل الجنب ينتي إلى ماء قلل في الطرق ويريد أن يفتسل منه وليس معه إناء يفرى به ويداه قذران؟ قال: بضع يده ويتوضأبم يفتسل’^[900] هذامغتا قال الله تفالى: وهزا جعل عدئكم,في الذين من حرج>’^[901]

[Muhammad b. al-Muyassar:] I asked Abu 'Abd Allah about a man in a state of major ritual impurity who finds a small amount of water on the road and wishes to make a full-body ablution with it, but does not have a container to draw out the water and his hands are dirty. He said, “He should put in his hand to wash it and then bathe. This is referred to in the statement of God, the Exalted, ‘He imposed no diffi­culty upon you in religion [Qur'an 22:78].'”

F. Presumption of No Harm

عقبة ين خال عن أبي عبد الله قال: قفى رسول الله - صلى الله عله وآل وسلم

— بالشفعة بين الثرياء في الأرضين والمساكن، وقال: »لاضررولاضرار،،’^[902]

['Uqba b. Khalid:] Abu 'Abd Allah said, “The Messenger of God (may God's prayer and peace be upon him and his Family) ruled that partners in real property and homes have the right to preemption [and ruled between the people of Medina regarding the water canals for irrigating date palms], and he said, ‘Do not cause harm or reciprocate harm.'”

عن أبي عبد هللا أنه سئل عن جدار لرجل — وهو سبرة سنه وبين جاره — سقط فامتنع عن بنائه، قال: ليس تجبر على ذلك إلا أن كون وجب ذلك لصاحب الدار الأخرى بحق أو بثرط ي أصل البكل. قبل ل: فإن كان الجدار لم بقط ولكنله هدمه أوأرد هدمه أضرارا بحاره لغيرحاجة منه إلى هدمه. قال: لايهزك، وذلك أن رسول هللا — صلى هللا عله وآل وسلم — قال: لا ضرر ولاضرار. فإن قدمه كنف أن سنه.^[903]

Abu 'Abd Allah was asked about a wall that belonged to a man and that served as a barrier between him and his neighbor. The wall collapsed and the man did not restore it. He said, “He is not obligated to do so, unless that is an obligation owed to the owner of the other house by virtue of a right or condition related to the basis of his ownership.” It was said to him, 'What if the wall did not collapse but he tore it down, or intended to tear it down to harm his neighbor, without actually needing to tear it down?” He said, “He is not allowed to do that. This is because the Messenger of God (may God's prayer and peace be upon him and his Family) said, ‘Do not cause harm or reciprocate harm.' If he tears it down, he becomes responsible for restoring it.”

أبوالصباح الكناني عن أبي عبد هللا قال: كل من أخبزبشيء من طرق المسلمين فهو ل ضامن.^[904]

[Abu al-Sabah al-Kinani:] Abu 'Abd Allah said, “One is liable for any damage that one causes on a road that Muslims use.”

الجلى عن أني عبدهللا قال: كل لنيء يضزبطرق المسلمين فصاحبه ضامن لمايصيبه.^[905]

٠٠٠ ٠* ٠ ض ٠ ;٠٠ س * ،

['Ubayd Allah al-Halabi:] Abu 'Abd Allah said, “Whoever damages a road used by Muslims is liable for repairing it.”

G.Eoflgnorance

حريز عن أبي عبد هللا قال: قال رسول هللا — صلى هللا عله وآل وسلم: رفع عن أننى نسعة: الخطأ، والنسيان، وما لايعلمون، وما لايطيقون، ومااضطرواإبه، وماأستكرهوا عله، والطيرة، والوسوسة ي التفكري الخلق، والحسد ما لم يظهريطان أوبد.^[906]

[Harz] Abu 'Abd Allah said, “The Messenger of God (may God's prayer and peace be upon him and his Family) said, ‘My community has been relieved of [the effects of] nine elements: error, forgetfulness, igno­rance, unbearable burdens, necessity, duress, evil omens, doubts caused by speculation about creation, and envy that is not manifested on one's tongue or hand.'”

إسماعيل الجعي عن أبي عبد هللا قال: سمعته يقول: وضع عن هذه الأمة. الخطأ، والنسيان، وما استكرهوا عله، وما لايعلمون، وما لايطيقون، وما اضطروا إبه.^[907]

[Ismal al-Jufi:] I heard Abu 'Abd Allah say, “This community has been relieved of [the effects of] error, forgetfulness, duress, ignorance, unbearable burdens, and necessity.”

ركدتاين يحتى عن أبي عبدالله قال: ماحجب الله علمه عن العباد فهوموضوع عنهم.^[908]

[Zakariyya b. Yahya:] Abu 'Abd Allah said, “People are not liable for anything of which God has concealed knowledge of from His servants.”

عبد الرجن ن الججاج عن أبي عبد الله قال: سألنه عن الرجل يهدنوج المرأة ي عدتها يحهالة، أي ممتن لا يحل ل أيدا؟ قال: لا! إذا كان يحهالة فلهزوجها بعد ما تتقضي عدتها، وقد تجذرالناس ي الجهالان بما هوأعظم من ذلك. قلت: يأتي الجهالتين تجذر: يحهالته أن بجلم 'أن ذلك محرم عله أم يحهالته أنها ي عثاة؟ قال: إحدى الجهالنن أهون من الأخرى، الجهالان يأن هللا حرم ذلك عله، وذلك لأئه لايقدرعلى الاحتياط معها. قلت: فهوي الأخرى معذور؟ قال: نعم! إذاانقضت عدتها فهومعذوري أن يززوجها. قلت: فإن كان أحدهما متعمدا والآخر تبهالة؟ قال: انذي نغمد لا يحل ل أن يرجع إلى صاحبه 'أبددا.^[909]

['Abd al-Rahman b. al-Hajjaj:] I asked Abu 'Abd Allah about a man who unknowingly marries a woman during her waiting period. Does she become permanently unlawful to him?” He said, "No! If he did so unknowingly, he can marry her after her waiting period comes to an end. People are excused for their ignorance even in more important matters.” I said, "Which of the two types of ignorance is he excused for? Ignorance of the law, that such a marriage is unlawful, or igno­rance of the fact that she is in her waiting period?” He said, "One of the [two] types of ignorance has less effect than the other, [namely] ignorance of the law, that God forbade that for him, and that is because this ignorance precludes him from being able to exercise caution.” I said, "Is he excused for the latter [that is, ignorance of the fact that she is in her waiting period]?” He said, "Yes! Once her waiting period concludes, he is excused such that he is then able to marry her.” I said, "What if one of them acted deliberately [despite their knowledge] and the other out of ignorance?” He said, "The one who acted deliberately cannot ever return to the other.”

الحلى عن أبي عبد هللا قال: قلت ل: رجل صام ي السفر؟ قال: إن كان بلغه أتن رسول هللا — صلى هللا عله وآل وسلم — نه عن ذلك فعيه القضاء، وإن لم كن بلغه فلا شء عله.^[910]

['Ubayd Allah al-Halabi:] I said to Abu 'Abd Allah, "May a man fast while traveling?” He said, "If he was informed that the Messenger of God (may God's prayer and peace be upon him and his Family) for­bade it, he must repeat [the fast done while traveling]. If he was not informed of that, he does not have to do anything.

زرارة قال: سأله عن محرم غشي امراته وه تحرمة؟ قال: جاهلين أوعالمين؟ قلت: أجبى ي الوجهين جميئا. قال: إن كانا جاهتين استفقر ربهما ومضيا على حجهما وليس عيهما شيء، وإن كانا عالمين فرق ينهما من المكان الذي أحدثا فيه وعيهما بدنة [وعيهما] الحج من قابل، فإذا بلغا المكان الذي أحدثا فيه فرق ينهما حى يقضيا دكهما ويرجعا إلى المكان الذي أصابا فيه ما أصابا. قارئ: فأي الحجتين لهما؟ قال: الأولى الى أحدثا فيها ما أحدثا، والأخرى عيهما عقوبة.^[911]

[Zurara:] I asked him about a man in a state of pilgrim sanctity who had engaged his wife who was [also] in a state of pilgrim sanctity. He asked, “Were they ignorant or knowing?” I said, “Give me the answer for both [scenarios].” He said, “If they were ignorant, they should repent to their Lord and continue the hajj, and they owe nothing. If they were knowing, they have to separate from one another at the point at which the incident occurred and each has to offer a sacrifice [in expiation]. They also have to perform the hajj again in the future. [Upon doing so], when they reach the place where the incident occurred, they should separate until they have performed the rites and then return to the place where they did what they did.” I said, “Which of the two hajj pil­grimages count for them?” He said, “The first, during which they did what they did; and the second is a punishment for them.”

معاوية ين عمارعن أبي عبد الله قال: سألته عن زجل وقع على امرأته وهولحرم، قال: إن كان جاهال قليس عله شى وإن لم كن جاهال فعيه سوق بدنة وعليه الخخ من قابل، فإذا اته إلى المكان الذي وقع بها فرق محمئهما فلم يجتمعا ى خبأواحد - ألا أن ;كون معهما غبرهما ^— حى يباغ الهدي نجهل.^[912]

[Mu'awiya b. 'Ammar:] I asked Abu 'Abd Allah about a man who had engaged his wife while in a state of pilgrim sanctity. He said, “If he was ignorant, he does not owe anything. If he was not ignorant, he must offer a sacrifice and must perform the hajj anew in the future. [Upon doing so], when he [again] reaches the location where he had engaged his wife, they are to separate from one another and are not to reunite in a location hidden from view unless there are other people with them until the sacrificial animal reaches the place [of sacrifice].”

عبد الصمد ين بشيرقال: جاء رجل يلى حى دخل المسجد وهودلى وعيه قميصه، فونب إيه أناس. فقالوا: شق قميصك وأخرجه من رجيك فان عيك بدنة وعيك الخخ من قابل وحجك فاسد. فطيع أبوعبد لله فقام على باب المسجد فكبرواستقبل القبلة، فدنا الرجل من أبي عبد لله وهوينتف شعره ويضرب وجهه. فقال له أبوعبد لله: أسكن بتا عبد الله. وكان الرجل أعجئا، فقال أبوعبد لله: ما تقول؟ قال: كنت رجال أعمل يدي فاجتمعت لي نفقة فجئت أحخ، لم أسأل أحدا عن شيء، فأفتوبي هؤلاء أن أشق قميص وأنزعه من قبل رجلى وأن حني فاسد وأن على بدنة. فقال ل: متى لبست قميصك؟ أبعد ما كيت، أم قبل؟ قال: قبل أن ألجلى. قال: فأخرجه من رأسك، وإنه ليس علك بدنة، وليس عيك الخخ من قابل. أي رجل ركب أمرا يجهالة فلا شيء عله. طف بالبيت سبغا وصل ريعتين عند مقام إبراهيم، واسع بين الصفا والمروة، وقصر من شعرك. فإذا كان يوم التروية فاغتسل وأهل بالخخ واصنع كما يصنع الناس.^[913]

['Abd alSamad b. Bashir:] A man came [during the hajj] uttering the talbiya and he entered the mosque uttering it and wearing his shirt. The people jumped at him and said, “Tear your shirt and remove it from under your legs; you must offer a sacrifice and repeat the hajj in the future, for your hajj is invalid.” Then Abu 'Abd Allah appeared and went to the door of the mosque, said the takbir, and faced toward the qibla. The man approached Abu 'Abd Allah tearing out his hair and hitting his own face. Abu 'Abd Allah said to him, “Calm down, O servant of God!” The man was a non-Arab. Abu 'Abd Allah said, 'What have you to say?” He said, “I was a man who worked with my hands. I managed to accumulate some money and came to perform the hajj. I did not ask anyone about anything; now these people told me that I should tear my shirt and remove it from under my legs, that my hajj is invalid, and that I owe a sacrificial animal.” He said to him, 'When did you put on your shirt? Before or after you recited the talbiya?” He said, “Before the talbiya.” He said, “Then remove it from over your head. You do not owe a sacrificial animal, and you do not have to repeat the hajj anew. A man who does something out of ignorance does not owe any­thing. Circumambulate the House seven times and pray two rak'as at the station of Ibrahim. Perform the say between Safa and Marwa and cut your hair. When the Day of Tarwiya arrives, bathe and recite the talbiya for the hajj and do as the people do.”

Ignorance of the law mentioned in these reports was certainly prevalent in early Islamic times, before people fully knew the laws of Islam, and it persisted among new converts.^[914] But ignorance was not an excuse if the law was of a type that every Muslim was supposed to know or if the person was aware that he or she might have a legal duty in the matter at hand. This principle also applied when the matter was one of strict liability by its nature. Consider the following examples:

أبوعبيدة عن أبي عبد هللا قال: سألته عن امرأة توجت رجال ولها زوج. قال: عيها ما على الزاني المحصن. قلت: فإن كانت جاهلة بما صنعت؟ قال: ما من امرأة اليوم من نساء المسلمين إلاوي نغلم أن المرأة المسلمة لايحق لها أن تتزوج زوجين. ولوأن المرأة إذا فجرت قالت لم أدر أو جهلن أن اندي فعلل حرام ولم يقم عيها الحد، إذا لتعطلت الحدود.³³⁰

[Abu 'Ubayda:] I asked Abu 'Abd Allah about a woman who married a man while she already had a husband. He said, “She is liable for [the punishment of] a married fornicator." I said, 'What if she was ignorant of what she did?" He said, “There is no Muslim woman today who does not know that it is unlawful for a Muslim woman to marry two men.” He said, “If a woman commits a licentious deed and says ‘I did not know,' or ‘I was ignorant that what I did was unlawful,' and the pre­scribed punishment is not applied to her, the prescribed punishments would cease to be applied [altogether]."

يزيد الكناسي قال: سألت أبا عبد الله عن امرأة تزؤجت ني عدتها. يحهالة؟ قال: ما من امرأة ايوم من نساء المسلمين إلاوي نغلم أن عيها عتاة ني طلاق أوموت، ولقد كدن نساء الحاهية يعرفن ذلك. قلصت: فإن كانت نغلم أتن عيها عتاة ولم تدركم ي؟ قال: إذا علمت أن عيها العدة لزمتها الحجة، فتسأل حي نغلم.³³¹

[Yazid al-Kunasi:] I asked Abu 'Abd Allah about a woman who married, out of ignorance, during her waiting period. He said, “There is no Mus­lim woman today who does not know that she must observe a waiting period after divorce or [her husband's] death. Even the women of the Age of Arab Ignorance knew that." I said, “What if she knew she must observe a waiting period but she did not know how long it is?" He said, “If she knew that she must observe a waiting period, then she was subject to the rules [of strict liability]. She should have asked until she learned [the rule]"

مسعدة ين زياد عن جعفر عن آبائه عن اليي — صلى اهللا عيه وآل وسلم — أنه قال: »لايحامعوا ني النكاح على الشبهة. فإن الوقوف عند الشبهة خيرمن الاقتحام ني الهلكة«.³³²

Kulayni, Kafi, 7:192.

330

331

332

Kulayni, Kafi, 7:192-93.

Tusi, Tahdhib, 7:474. See also Husayn b. Sa'id, Zuhd, 19; Barqi, Mahasin, 215; Kulayni, Kafi, 1:68. The last sentence (الوقوف عند الثبهة خير من الاقتحام في الهلكة) is attributed to Aktham b.

[Masada b. Ziyad:] Ja'far quoted from his forefathers, who quoted from the Prophet (may God's prayer and peace be upon him and his Family): “Do not have intercourse in a marriage that involves doubt, for abstention in a case of doubt is better than diving into ruin.”

H.EffectofExcuse

مودى ين كر قال: قلت لأبي عبد هللا: الرجل يغم عله الوم واليومين والثلاثة والأربعة وأكلر من ذكل، كم يقفي من صلاته؟ فقال: ألا أخبرك بما يجمع كل هذا وأشباهه :كل ما غل هللا — عز وجل — عله من أمر فالل أعذر لعبده.^{[915] [916]}

[Musa b. Bakr:] I said to Abu 'Abd Allah, “A man falls unconscious for one, two, three, four, or more days. How much of his prayer should he make up?” He said, “Shall I inform you of what will cover this and similar matters? Whatever God, the Mighty and Majestic, overwhelms His servant with, He is best placed to excuse the servant.”

مرزم عن أبي عبد هللا: قلت: أصلحك هللا وجعلت فداك! مرضت أربعة أشهر لم أصل نافلة. فقال: ليس علك قضاءا. إن المريض ليسكالصحيح.كق ما غل الله عله فالله أولى بانحذر منه.^[917]

[Murazim:] I said to Abu 'Abd Allah, “May God put you on the right path and may I be made your ransom! I fell ill for four months with­out praying any supererogatory prayers.” He said, “You do not have to make anything up. The ill person is unlike the healthy person. What­ever God, the Mighty and Majestic, overwhelms [one] with, He is best placed to excuse it.”

محتد بن عذافرقال: قنحن لأبي عبد هللا: رجل كون ى وقت فريضة لاتمكنه الأرض من القيام علها ولا السجود علها من كبرة الثلج والماء والمطر والوحل. أيجوز ل أن بيحلمب ى المحل؟ قال: نعم! هوبمهزلة السفينة، إن أمكنه قائدا وإلاقاعدا. وكل ماكان من ذكل فالله أولى بانحذر.^[918]

[Muhammad b. 'Udhafir:] I said to Abu 'Abd Allah, “At the requisite time for an obligatory prayer, a man finds that the ground does not permit him to stand or prostrate upon it because of an abundance of snow, water, rain, or mud. Is it permissible for him to pray in the car­riage?” He said, “Yes! It is like being on a ship. [He should pray] stand­ing, if he can, or else seated. With anything of this nature, God is best placed to excuse.”

عبد الله ين سنان عن أبي عبد الله قال: كل ما غلب الله عله فليس على صاحبه شء.336

['Abd Allah b. Sinan:] Abu 'Abd Allah said, 'Whatever God overwhelms [one] with, the individual is not liable for anything.”

سلمان ين خال قال: سألت أبا عبد الله عن رجل كان عله صيام شهرين متتابعين فصام خمسة وعشرين بوئا بم مرض، فإذا يى أيبي على صومه أم بجيد صومه كهل؟ فقال: بل يي على ماكان صام. f قال: هذا مما غب لله عله وليس على ما غب لله عله شء.^{[919] [920]}

[Sulayman b. Khalid:] I asked Abu 'Abd Allah about a man who owed a fast of two consecutive months. He fasted twenty-five days and then fell ill. If he recovers, does he build on what he has already fasted or is he to repeat all his fasts together [anew]? He said, “He builds on what he has already fasted.” Then he said, “This is something that God over­whelmed [him] with, and whatever [one] is overwhelmed with by God is not subject to any liability.”

أبوبصيرعن أبي عبد الله قال: إذاكنت في حال لاتتقدرإلا على الطين فتيمم به، فإن لله أولى بالعذر ^[921]

[Abu Basil:] Abu 'Abd Allah said, “If you are in a situation in which all you have access to is dirt, perform dry ablution with it. God is best placed to excuse.”

محمد ين مسلم عن أحدهما أله سئل عن الأضحية فقال: فإذا لم تجدوا من ذلك شيئا فالله أولى بالعذر³

[Muhammad b. Muslim:] He was asked about sacrificial slaughter. He said, “If you do not find anything for it, God is best placed to pardon.”

معاوية ين عمارقال: سألت أبا عبد الله عن رجل حج ولم يستلم الحجر، فقال: هو من اسلئة، فإن لم يقدرفاهلل أولى بالعذر.^{[922] [923]}

[Mu'awiya b. 'Ammar:] I asked Abu 'Abd Allah about a man who per­formed the hajj but did not touch the [Black] Stone. He said, “It [touch­ing the Stone] is part of the Sunna, but if he is not able to, God is best placed to excuse.”

I. Indications of Consent (or Lack Thereof)

معاوية ين وهب قال: جاء رجل إلى أبي عبد لله فقال: إفي كنت مملوكا لقوم، وإفي تزوجت امرأة حرة بغيرإذن موالي، بم أعتقوفي بعد ذلك٠ أفأجدد تكاض إياها حين أعتقق؟ فقال ل: أكانوا علموا أنك تزوجت امرة وأتت مملوك لهم؟ قال: نعم! وسكتوا عى ولم يعفوا عفي« فقال: سكوتهم عنك بعد علمهم إقررمنهم« إثبت على تكاحك الأول.^[924]

[Mu'awiya b. Wahb:] A man came to Abu 'Abd Allah and said, “I was slave to some people, and I married a free woman without the permis­sion of my masters. They manumitted me thereafter. Should I renew my marriage to her now that I have been manumitted?” He said, “Did they know that you married a woman while you were their slave?” He said, “Yes! And they did not say anything to me or shame me.” He said, “Their silence after their knowledge is an acknowledgment on their part. Stay with your original marriage.”

على ين رئاب عن أفي عبد لله قال: الثرط ى الحيوان ثلاثة أؤام للمشيري، اشارط أم لم يشارط، فإن أحدث المشاري ى ما اشاري حدئا قبل الثلاثة الأيام فذلك رضا منه فلا,ثرط.^[925]

['All b. Ri'ab:] Abu 'Abd Allah said, “The option [to cancel a sale] with respect to animals lasts three days for the buyer, whether or not it has been stipulated. If the buyer does something to that which he has purchased before the three days have elapsed, he has assented and no longer has the option.”

أبوبصيرعن أبي عبد الله قال: إذاكابرالرجل المرأة على نفسهارصرب ضربة باكيف,^[926]

[Abu Basir:] Abu 'Abd Allah said, “If a man forces a woman to copulate against her will, he will be struck with a sword.”

زررة عن أحدهما قال ي رجل غصب امرأة نفسها: ئقتل،^[927] محصئا ك^ان أو غير محصن,^[928]

[Zurara:] Regarding a man who raped a woman by force, he said, “He is to be put to death, whether he was married or unmarried.”^[929]

J. Time-Bound Obligations

عمر ين يزيد، قلت لأبي عبد لله: الرجل كون عنده المال، أيركسه إذا معض نصف المعنة؟ قال: لا٠ ولكن حى يحول عله الحول ويحل عله, إئه ليس لأحد أن ٠٠صني صلاة إلا لوقتها، وكذلك الزاة، ولا يصوم أحد شهر رمضان إلا ي شهره إلا قعساء, وكل فريضة إننا دودى إذا حك,^[930]

['Umar b. Yazid:] I said to Abu 'Abd Allah, “If a man has money, should he pay the zakat on it when half a year has passed?” He said, “No! Only when a year has passed [with the money in his possession]. One may not perform a prayer until its designated time, and the same applies to zakat. Nor may one perform the Ramadan fast except in that month, other than to make it up. Each obligation is to be fulfilled when it becomes due.”

K. Rule ofRecognition

إنكل قوم دانوا بشيء يلزمهم حكمه.^[931]

Any people who take something as their religion are bound by its rules.

أبو بصير قال: سمعت أبا عبد هللا يقول؛ نه رسول هللا — صلى هللا عنه وآل وسلم

— أن يقال للاماء؛ «بتا بنت كذا وكذا«. فإن لكل قوم نكاحا.^[932]

[Abu Basir:] I heard Abu 'Abd Allah say, “The Prophet (may God's prayer and peace be upon him and his Family) forbade people from addressing slave women as the ‘daughter of so-and-so,'^[933] because all people have their own [forms of] marriage.”

عبد الله بن سنان قال؛ قذف رجل رجال مجوسيا عند أبى عبد الله فقال؛ مه! فقال الرجل؛ إل ينكح أنته وأخته! فقال؛ ذلك عندهم تكاح في ديتهم.^[934]

['Abd Allah b. Sinan:] A man slandered a Magian man in the presence of Abu 'Abd Allah. He said, “Hold your tongue!” The man said, “He marries his mother and sister!” He [the Imam] said, “That is marriage in their religion.”^[935]

اسحاق بن عتار قال؛ قال أبو عبد هللا؛ تكاح أهل المك جائز،^[936] وذلك أن رسول هللا - صلى هللا عله وآل وسلم - قال؛ لانكبوا أهل الشرك فان لكل قوم نكاحا.^[937]

[Ishaq b. 'Ammar:] Abu 'Abd Allah said, “The marriages of the poly­theists are valid, and that is because the Messenger of God (may God's prayer and peace be upon him and his Family) said, ‘Do not insult the polytheists [with charges of illegitimacy]. All people have their own [form of] marriage.'”

أبوبصيرعن أبي عبد الله قال: كل قوم يعرفون النكاح من السفاح فنكاحهم جائز«^[938]

[Abu Basil:] Abu 'Abd Allah said, “The marriages of any people who distinguish between marriage and fornication are valid.”

lEfectsofUnlawfulActs

سعيد بن بسارقال: قلت لأبي عبد لله: رجل فجربامرأة، أتحز ل ابتتها؟ قال: نعم! إن الحرام لايحرم الحلال«^[939]

[Sa'id b. Yasar:] I said to Abu 'Abd Allah, “A man fornicates with a woman. Is her daughter lawful [as a marriage partner] for him?” He said, 'Yes! The unlawful does not render the lawful unlawful.”

عبد لله ن تحتى الكاهلى عن أبي عبد لله: سمعته يقول: سالنى بعض هؤلاء عن رجل وقع عل امرأة أسه أو جارية أسه؟ فقات: ما أصاب الابن فجور، ولا دغسد الحرام الحلال«^[940]

['Abd Allah b. Yahya al-Kahili:] I heard Abu 'Abd Allah say, “Some of these people asked me about a man who slept with the wife or hand­maiden of his father. I responded, ‘What the son did was licentious­ness, but the unlawful does not render the lawful invalid.'”

أبو بصير عن أبي عبد الله قال: سألنه عن رجل فجر بامرأة بم بدا ل أن بازؤجها؟ فقال: حلال؛ أؤله سفاح ؤآخره نكاح.^[941]

[Abu Basil:] I asked Abu 'Abd Allah about a man who fornicated with a woman and then decided to marry her. He said, "It is lawful! It started as fornication and ended as marriage.”

M.EffectofCond os

الحلى عن أبي عبد لله قال في الئكانب إذا أدى بعض مكاتبته: إن الناس كانوا لا بشبطلون ؤهم الوم بسلاطون. والمسلمون عند شرؤطهم.^[942]

['Ubayd Allah al-Halabi:] Regarding the situation of a slave under a writ­ten contract of manumission who has already paid off part of his con­tract, Abu 'Abd Allah said, "People used to avoid inserting conditions,^[943] but today they do, and Muslims must abide by their commitments.”

إسحاق بن عمارعن جعفرعن أسه عن علي — عله السلام: المسلمون عند شروطهم إلاشرطا أحل حراما أؤحرم حلالا.^[944]

[Ishaq b. 'Ammar:] Ja'far quoted from his father[, who quoted] from 'All: "Muslims must abide by the conditions they stipulate, except for conditions that make something unlawful lawful, or something lawful unlawful.”

خال ين نجيح عن أبي عبد لله قال: إعا يحش اللام ؤيحرم اللام.^[945]

[Khalid b. Nah:] Abu 'Abd Allah said, "Statements [made as condi­tions in a contract] render things lawful or unlawful.”

عبد الله ين سنان عن أبي عبد الله قال: المسلمون عند شروطهم ما وافق كتاب الله عزوجل.^[946]

['Abd Allah b. Sinan:] Abu 'Abd Allah said, "Muslims must abide by the conditions they stipulate as long as the conditions accord with the Book of God, the Mighty and Majestic.”

الحلى عن أبي عبد لله قال: إن كان شرطا يخالف كتاب لله عز وجل فهو رد إلى

٠٠٠ *٠٠ ' ه ح ح * ض ^٠ د كاب لله ^[947]

['Ubayd Allah al-Halabi:] Abu 'Abd Allah said, "If a condition contra­venes the Book of God, the Mighty and Majestic, it has to be referred back to the Book of God.”

The last sentence appears as a general rule in a number of reports on different cases attributed to Ja'far al-Sadiq, as in the following examples:

أبو بصير عن أبي عبد لله قال: من خالف كتاب لله رد إلى كتاب لله عز وجل.^[948]

[Abu Basil:] Abu 'Abd Allah said, "Whoever contravenes the Book of God is referred back to the Book of God, the Mighty and Majestic.”

صفوان الحمال عن أبي عبد لله قال: كل ما خالف كتاب لله والسئة فهو برد إلى كتاب لله والسئة.^[949]

[Safwan al-Jammal:] Abu 'Abd Allah said, “Whatever contravenes the Book of God and the Sunna will be referred back to the Book of God and the Sunna.”

N. Rule ofBenefit and Burden

إراهيم الكرخ قال: سألت أبا عبد الله فقلست ل إفي كنت بعت رجالانخالأكذا وكذا درهما. فانطلق الذي اشاره مى فباعه من رجل آخريرخ، ولم كن نقدفي ولاقبضه مى، فقال: لابأس بذكل. أليس قدكان ضمن كل الثمن؟ قلت: نعم! قال: فالخ ل.^[950]

[Ibrahim al-Karkhi:] I questioned Abu 'Abd Allah, saying to him “I sold a palm tree to a man for such-and-such dirhams. The purchaser went and sold it to another man for a profit before paying me and taking possession of it from me.” He said, “There is nothing wrong with that. Did he not provide a guarantee to you to pay you the price?” I said, “Yes!” He said, “Then the profit goes to him.”

معاوية بن ميسمه قال: سمعت أبا الجارود يسأل أبا عبد هللا عن رجل باع دار ل من رجل وشرط أنك إن أنبتى بمالى ما بجعت ثلاث سنين فالداردارك، فأتاه بمال، قال: ل شريله. قال أبو الجارود: فإن ذلك الرجل قد أصاب في ذلك المال ي ثلاث سنين؟ قال: هو مال. أرأيت لوأن الدار احلابت من مال من كانت تكون الدار؟ ^[951]

[Muawiya b. Maysara:] I heard Abu al-jarud^[952] asking Abu 'Abd Allah about a man who sold a house on behalf of another man and stipulated that “if you bring me my money within three years, the house is yours.” The buyer brought him his money. He said, “He is entitled to what he stipulated.” Abu al-jarud said, “This man made a profit with that money for three years.” He said, “It was his money What would you think if the house burned down—from whose property would it burn?”

إسحاق بن عمار قال: أخبرفي من سمع أبا عبد هللا: سأل رجل وأنا عنده فقال ل: رجل مسلم احتاج إلى يع داره فجاء إلى أخيه فقال: أيعك دارى هذه عل أن نشارط لي إن أنا جئتك بثمنهاإلى سنة أن تترد على. فقال: لابأس بهذا. إن جاء بثمنهاإلى سنة ردها عله. ئت: فإنهاكات فيها غهلكثيرة فأخذ اعلهلهل، لمن ;كون اعلهلهل؟ فقال: الفقن للمششي. ألا تري أنها لو احشبت لكات من مال؟ ^[953]

[Ishaq b. 'Ammar:] Someone once questioned Abu 'Abd Allah while I was with him, saying “A Muslim man needed to sell his house, so he went to his brother and said, ‘I will sell you this house of mine, and I prefer that it belong to you rather than someone else, on the con­dition that if I come to you with the money for it within a year, you will return it to me.” He said, “There is nothing wrong with that. If he comes with the money for it within a year, he must return it to him.” I said, “It contained a lot of produce that he [the buyer] used [during the time he owned the house]; to whom does the produce belong?” He [the Imam] said, “The produce belongs to the buyer. Do you not see that if the house burned down [during that period], it would come out of his wealth?”

O. Prerogatives ofState Authority

حفص ين غياث قال: سألت أبا عبد هللا: من يقيم الحدود؟ المعلطان أو القاص؟ فقال: إقامة الحدود إلى من إله الحكم.^[954]

[Hafs b. Ghiyath:] I asked Abu 'Abd Allah, 'Who applies the hadd pun­ishments? The ruler or the judge?” He said, “Applying the hadd pun­ishments is for the one who rules.”

رفاعة عن رجل عن أي عبد الله قال: دخلت على أي العباس بالحيرة فقال: يا أباه عبد هللا! ما لتقول ي الصيام ايوم؟ فقلت: ذاك إلى الإمام، إن صمت صمنا وإن أفطرت أفطرنا.^[955]

[Rifa'a, reporting from an unnamed narrator:] Abu 'Abd Allah said, “I came upon Abu al-'Abbas [al-Saffah] at Hira. He said, ‘O Abu 'Abd Allah! What do you say about fasting today?' I said, ‘That is for the imam to decide. If you fast, then we fast, and if you break the fast, then we break fast.'”

عيس ين أبي منصورقال: كنت عند أبي عبد الله في الوم الذي ينمك فيه [أده من رمضان]، فقال: بتا غلام.' اذهب فانظرهل صام الأميرأم لا؟ فذهب بم عاد فقال: لا! فدعا دالغداء فتغدسنا معه.^[956]

['Isa b. Abi Mansur:] I was with Abu 'Abd Allah on the day that was thought to be the beginning of Ramadan [at the end of Sha'ban]. So he said to his servant, “Go and see whether the governor has fasted or not.” He went and came back and said, “No!" [Ja'far] then called for lunch to be served and we had lunch with him.

P. The Muslims' Market

حفص بن غياث عن أبي عبد الله قال: قال ل رجل: أرأيلن إذا رأيك شيها في ديدي رجل، أيجوز لي أن أشهد 'أنه ل؟ قال: نعم! قال الرجل: أشهد أنله ل؟ فلهل لغيره. فقال ل أبوعبد لله: أفيحل الشماء منه؟ قال: نعم! فقال أبوعبد لله: فلهل لغيره، فمن أين جازكل أن تشويه ويصير ملكا كل بم تقول بعد المكل هو لي وتحلف عله، ولا يجوز أن سبه إلى من صار ملكه من قبهل إلك؟ بم قال أبو عبد لله: لو لم يجز هذا لم يقم للمسلمين سوق.^[957]

[Hafs b. Ghiyath:] A man said to Abu 'Abd Allah, “What is your position on [a situation in which] I saw something in a man's possession—may I testify that it belongs to him?” He said, “Yes!” The man said, “How can I testify that it belongs to him when it might belong to someone else?” Abu 'Abd Allah said to him, “Is it permissible to purchase [it] from him?” He said, 'Yes!” Abu 'Abd Allah said, “Perhaps it does belong to someone else. So how is it permissible for you to purchase it so that it becomes your property and after you come to own it you say, ‘It is mine,' and swear upon it, but it is not permissible to attribute it to the person who owned it before you?” Then Abu 'Abd Allah said, “If that is not permissible, then no market will stabilize for the Muslims.”

إسحاق بن عفارعن أبي عبد الله قال: غبن المسارسل سحت.^[958]

[Ishaq b. 'Ammar:] Abu 'Abd Allah said, “[What is gained from] cheat­ing a trusting person is ill-gotten.”

عمروين جميع عن أبى عبد هللا قال: غبن المسشسل ربا•^[959]

['Amr b. Jumay':] Abu 'Abd Allah said, “[What is gained from] cheating a trusting person is [tantamount to] usury.”

Q. Liability (or Lack Thereof)

الحلى عن أبى عبد الله قال: *ؤل أجبربغط٦، الاجرعلى أن يصلح فيغسد فهوضامن.^[960]

['Ubayd Allah al-Halabi:] Abu 'Abd Allah said, “Any hired laborer who is paid to fix something but ruins it is liable [for its replacement value].”

زيد الشخام قال: سألت أبا عبد هللا عن رجل قتله القصاص، هل ل دية؟ قال: لو كان ذلك لم يقتض من أحد، ومن قتهل الحد فلا دية ل•^[961]

[Zayd al-Shahham:] I asked Abu 'Abd Allah about a man who was killed by [the application of the Islamic criminal punishment of] retaliation—is blood-money due for him? He said, “If it were, nobody would apply the law of retaliation against anyone. Whoever is killed by a hadd punishment has no blood-money due.”

من اقتثى منه [فمات]^[962] فهوقتيل القرن.^[963]

Whoever dies by [the application of the Islamic punishment of] retal­iation is killed by [an order of] the Qur'an.

من قتهل القصاص أوالحتا لم كن ل دية.^[964]

Whoever is killed by [the application of the Islamic punishments of] hadd or retaliation does not have a blood-money due [for his death].

السكوني عن أبي عبد الله قال: قال رسول الله - صل الله عله وآل وسلم: الش جبار، والعجاء جبار، والمعدن حبار^[965]

Recompense [for damage and harm] cannot be made against wells, beasts, and mines.

معلى أبو عثمان عن أني عبد الله قال: سألته عن رجل غشيته دابة فأردت أن تطأه وخشي ذلك منها فزجرالدابة فنغرت بصاحبها فصعته فكان جرح أو غيره، فقال: ليس عله ضمان. إثما زجر عن نفسه وه جبار^[966]

[Mu'alla b. Uthman, Abu Uthman:] I asked Abu 'Abd Allah about a man who was overcome by a riding animal that was going to trample him. He was afraid, so he drove the beast away and it ran off with its owner and threw him off, resulting in a wound or the like. He said, “He is not liable. He averted it from himself, and no recompense can be taken for it.”

R. Principle ofFait Accompli

زررة عن اني عبد لله قال: يا زرا إذا خرجت من شيء ودخلت في غيره فشكك ليس بسء.^[967]

[Zurara:] Abu 'Abd Allah said, “O Zurara! If you finish something and begin something else, your doubt [aboutthe firstact] is inconsequential.”

محمد ين مسلم عن أني عبد الله قال: إن شك الرجل بعد ما صلى فلم يدر'أثلادا صلى أم أربئا وكان يغينه حير انصي أئه قد أشماً، لم عد الصلاة. كان حير انصي أقرب الى الحق منه بد ذلك.^[968]

[Muhammad b. Muslim:] Abu 'Abd Allah said, “If a man feels doubt after completing his prayer, and does not know whether he prayed three or four rak'as, but when he concluded the prayer he was certain that he had performed it in full, he does not repeat his prayer. When he concluded the prayer, he was closer to reality than he was afterward.”

S. Law and Spirituality

أبو بصير عن أبي عبد هللا قال: كل ما فرض هللا عز وجل علك فإعلانه أفضل من إرساره، وكل ماكان تطوعا فإرسره أفضل من إعلانه. ولوأن رجال يحمل رياه مال على عاتقه فقشمها علانية كان ذلك حسئا جميلأه³⁸

[Abu Basil:] Abu 'Abd Allah said, “For everything you are obligated to do by God, the Mighty and Majestic, performing it publicly is bet­ter than doing so privately. But everything voluntary is better per­formed privately rather than publicly. If a man carries the zakat from his wealth on his shoulder and distributes it publicly, that is good and beautiful.”

T. Law and Symbolism

الحسين ين أبي العلاء قال: سألت أبا عبد هللا* عن الرجل عزن بالزكيية وليس معه دلو. قال: ليس عله أن يهزل الزكية. إن رتل الماء هورتل الأرض. فليتيمم.^{[969] [970]}

[Al-Husayn b. Abi al-'Aa:] I asked Abu 'Abd Allah about a man who comes across a well and does not have a bucket [to take water for ablution]. He said, “He does not have to descend into the well. Indeed, the Lord of water is the same as the Lord of earth. So he should per­form dry ablution with earth.”

محمد ين مسلم قال: سألت أبا عبد اهللا عن رجل أجنب فتيمم بالصعيد وصلى، بم وجد الماء. فقال: لائعيد. إن رتل الماء هورتل الصعيد.^[971]

[Muhammad b. Muslim:] I asked Abu 'Abd Allah about a man who became ritually impure with a major impurity, so he performed ablu­tion with earth and prayed, and thereafter found water. He said, “He will not repeat [the prayer]. The Lord of water is [also] the Lord of earth.”

معاوية بن ميسرة قال: سألت أبا عبد الله عن الرجل في السفر لا;بجد، الماء فتيئم^[972] [و]صلى، ه أق الماء وعلته شيء من الوقت، أبعض على صلاته أم يتوضأ وبعيد صلاته؟ قال: يمعص على صلاته. فان رتل الماء هورتل الزاب.^[973]

[Muawiya b. Maysara:] I asked Abu 'Abd Allah about a man who is traveling and does not find water, so he performs dry ablution and prays. Later, he comes across water and has some time remaining [to perform the prayer again]. Does he carry on with his prayer as he was doing or does he perform ablution with water and repeat his prayer? He said, “He carries on with his prayer. The Lord of water is [also] the Lord of dirt.”

U. Linguistics and Definitions

قال أبوعبد لله: كل ما في القرآن»أو[/أو]« فصاحبه بالخيار^[974] ول ماكان»فإن لم يجد« فالأول الخيار^[975]

Abu 'Abd Allah said, 'Whenever the Qur'an says, ‘[either-] or,' those to whom the passage applies have the freedom to choose, and whenever it says, ‘and whoever does not find,' then the first thing mentioned [after it] is to be performed.”

حريزعمن أخبره عن أبي عبد هللا قال: كق طيريكون ي الآجام يبيض ي الزر ويفرخ ي البرفهومن صيد البر، وماكان من صيد البر;كون ي البرويبيض ي البحرويفرخ ي البحرفهومن صيد البحر‘^[976]

[Haiz:] Reporting from an [unnamed narrator], Abu 'Abd Allah said, “Any bird in the thicket that lays eggs on land and hatches [them] on land is [considered] game from the land, and any game that is on land but lays eggs and hatches at sea is [considered] game from the sea.”

معاوية ين عمارعن أبي عبد الله قال: سألته عن دجاج الخدش فقال: ليس من الصيد« إعا الصيد ما طاربحة اسلماء والأرض.^[977]

[Mu'awiya b. 'Ammar:] I asked Abu 'Abd Allah about Abyssinian chick- en.^[978] He said, “It is not game. Game is what flies between the heavens and the earth.”

اين أبي بجفور قال: كنت عند أبي عبد الله إذ دخق عله رجل من الخرازين فقال ل: جعلت فداك! ما تقول ي الصلاة ي الخز؟ قال: لابأس. فقال الرجل: جعلت فداك!

[إنها ي بلادي وإنها ه كلاب تخرج من الماء. فقال أبوعبد هللا: إذا خرجت من الماء نعيش خارجة من الماء؟ فقال الرجل: لا!] فقال ل أبوعبد هللا: فإن هللا نغالى أحلها وجعل ذكاتها موتهاكما أحل الخيتان وجعل ذكاتها موتها.^[979]

[Ibn Abi Ya'fur:] I was with Abu 'Abd Allah when a maker of fur coats came to him. He said to Abu 'Abd Allah, “May I be made your ransom! What do you say about praying in a coat made of sea otter fur?” He said, “There is nothing wrong with that.” The man said, “May I be made your ransom! They are found in my homeland, and they are dogs that come out of the water.” Abu 'Abd Allah said, “Do they live out of water when they come out?” The man said, “No!” Abu 'Abd Allah said to him, “So God, the Exalted, made them lawful and made their death [out of the water] count as slaughter, just as He made fish lawful and made their death [out of the water] count as slaughter.”