II. Samples of Imam Ja'far al-Sadiq’s Responses to Legal Questions On Ritual Purity

عبد الأعلى مولى آل سام قال: قلى لأبي عبد هللا: عزيت فانقطع ظفري فجعلى على اصبي مرارة فكيف أصنع بالوضوء؟ قال: بررى هذا وأشباهه من كتاب هللا: جا جعل علكم ي الس من حح.

إمسح عليه«^{^[1261]}

['Abd al-A'la, client of Al Sam:] I said to Abu 'Abd Allah, "I tripped and my nail became detached, so I put balm on my toe. How should I perform ablution?” He said, "This and similar cases are known by the

Book of God: ‘He did not place any difficulty upon you in religion.'^[1262]

Wipe over it.”

سألوا أبا عبد الله عن الحائض والسئة في وقته، فقال: إن رسول الله — صلى الله عله وآل وسلم - سن في الحائض ثلاث سهن بؤن فيهاكل مشكل لمن سمعها وفهمها حى لا بدع لأحد مقالا فيه بالرأي* أنتا إحدى التئهن فالحائض اني لها أؤام معلومة قد أحصتها بلا اختلاط علها بم استحاضت واستمربها الثام وي في ذلك تعرى أيامها ومبيغعددها، فإنامرأة^{^[1263]} استحاضت فاستمؤبها ادم فأتنى أم سلمة فسألى رسول الله — صلى الله عله وآل وسلم — عن ذلك، فقال: تدع الصلاة قدرإقرائها — أوقدر حيضها، وقال: إثما هو عرق، وأمرها أن تفتسل وشتثقر بثوب وتصلى.

قال أبوعبد هللا: هذه سنة الني — صلى الله عله وآل وسلم — في اللي تعرى أيام إقرائها لم تختلط عليها. ألاترى أنه لم يمعألهاكم يوم ي، ولم يقل: إذا زدت على كذا يوا فأنت مستحاضة، وإثما سن لها أيائا معلومة ماكائنى من قلل أوكثير بعد أن تعرفها. وكذلك أفي أبي — وسئل عن المستحاضة — فقال: إثما ذلك عرق غابرأو ركضة من الشيطان، فلتدع الصلاة أؤام إقرائها مخأ تفتسل وتتوضأ لكل صلاة.

قيل: وإن سال؟ قال: وإن سال مثل المثعب. قال أبوعبد هللا: هذا تسميرحدبت رسول اهللا — صلى هللا عله وآل وسلم — وهوموافق ل. فهذه سئة انلي نعرف أبيام إقرائها، لا وقت لها إلا أيامها، قلى أوكليت.

وأنتا سئة الي قدكانت لها أيام متقدمة بم اختلط علها من طول ١مم فزدت ونقصت حتى أغفلت عددها وموضعها من الشهر، فإذ سنتها غير ذلك. وذكل أن فاطمة بنت أبي حبيش أنت التبي - صفي هللا عله وآل وسلم — فقالف؛ إفي أستحاض فلا أطهر، فقال التي — صفي هللا عله وآل وسلم؛ ليس ذلك بحيض.

إنا هو عرق. فإذا أقبلى الحيضة فدي الصلاة وأذا أدرت فاغسلي عنك الدم وصفي.⁴⁰ وكانئث تشل ي كل صلاة وكاندى بحلس ي مركن لأختها وكانتى صفرة ادم تعلو الماء.⁴¹ فقال أبو عبد هللا*؛ أما شمع رسول هللا* — صلي هللا* عله وآل وسلم — أمر هذه بغير ما أمر به تكل؟ ألا تراه لم يقل لها؛ دي الصلاة أيام إقرإكل، ولكن قال لها؛ »إذا أقبلى الحيضة فدي الصلاة وإذا أدربت فاغتسلي وصلي«؟ فهذا يبجن أة هذه امراة قد اختلط علها 'أيتامها، لم نغرف عددها ولا وقتها.

ألاشمعها نتقول؛ إفي أستحاض فلا أطهر؟ وكان أفي يقول إنها استحيضت سبع سنين.⁴² في أقل من هذا نكون الرية والاختلاط، فلهذا احتاجت إلى أن نغرف إقبال الرم من إدباره، ونغش لونه من السواد إلى غيره. وذلك أن دم الحيض أسود ترف، ولوكاندى نغرف أيامها ما احتاجت إلى معرفة لون الدم، لأن السنة ي الحيض أن نكون الصفرة والكدرة فما فوقها ي أيام الحيض إذا عرفت حيضاهللا إن كان ادم أسودا و غير ذكل.

فهذا ينن كل أن قلل الدم وكثيره أيام الحيض حيض هللا إذاكاندى الأيام معلومة. فإذا جهلدى الأيام وعددها احتاجت إلى النظرحينئذ إلى إقبال الدم وإدباره وتغؤرلونه، بم تدع الصلاة علي قدر ذكل. ولاأرى الي — صلي هللا عله وآل وسلم — قال؛ اجلي كذا وكذا يومئا فما زادت فأنت مستحاضة،كفا أمرالأولى بذكل.⁴³ وكذكل أفي أفتى ي مثل هذا، وذكل أن امرأة من أهلتا استحاضت فسألدى أفي عن ذكل، فقال؛ »إذا رأيدى الأذم الحرافي فدي الصلاة، وإذا رأيى الطهر ولوساعة من نهارفاغتسلي وصلي«. قال أبوعبد هللا؛ وأرى جواب أفي ههنا غيرجوابه ي المستحاضة الأولى. ألاتترى ألله قال؛ »تدع الصلاة أيام إقرائها«؟ لأله نظر إلى عدد الأيام، وقال ههنا؛ إذا رتى ادم الحرافي فلندع

Bukhari, Sahih, nos. 228, 320, 335; Muslim, Sahih, no. 333; Abu Dawud, Sunan, nos. 286, 299300; and many other sources listed in the editors' footnote in Ahmad b. Hanbal, Musnad, 42:400-404.

Sunni reports attribute this to the third case, that of Bint Jahsh. See Bayhaqi, Sunan, 1:486-87. This specification, too, is attributed in some Sunni works to the third case. See Bayhaqi, Sunan, 1:486.

In the edition of the source used in this study, this sentence appears as كا لم ئور الاولى بذلك, which sounds like a correction by a later transmitter, copyist, or editor who did not follow the flow of the argument.

الصلاة. فأمر ههتا أن تتظر إلى الذم إذا أقبل وأدير وتغرر. وقول:,,البحراني،، شبه معى قول التبي — صلى هللا عله وآل وسئم: »أن دم الحيض أسود لعرف«. وإنا مساه أني بحرانتا لكزته ولونه. فهذا سنة اليي — صلى هللا عكه وآل وسئم - في النحي اختلط عليها أيامها حى لاتعرفها، وإنا تفرغها بالذم ماكان من قليل الأيام وكثيره.

قال: وأنتا الستة البالبة فه انلي ليس لها أيام متقدمة ولم ر اذم قط ورأت أؤل ما أدركت واستمربها، فإن سئة هذه غير ستة الأولى والبانتة. وذلك أن امرأة يقال لها: مسنة بنت جحش^{^[1264]} أنت رسول اهللا — صلى اهللا عله وآل وسئم — فقالتا: إني استحضت حيضة شديدة، فقال لها:,,احتص كرسئا،،، فقالتا: إل أشد من ذلك، إني أبحه بحا. فقال: تلجي وبحيي في كل شهر في علم هللا ستة 'أيام — أو سبعة —بم اغتسلى غسلا وصوى ثلاثة وعشرن يوما—أورعة وعشرن—واغتسلى للفجر غسلا وأخري الظهر وعجلى اعلرصر واغتسلى غسلا، وأخري المغرب وعجلى العشاء واغتسلى غسلا. قال أوعبد هللا: فأره قد سن في هذه غيرما سن في الأولى والثانية. وذلك لأن أمرها مخالف لأمرهاتبك. ألا تى أن أيامها لوكانمت أقل من سبع، وكانمت مسسا أوأقل من ذلك، ما قال لها: «تحيض سبغا«، فلكون قدأمرها باترك الصلاة أياطا وه مستحاضة غيرحائض. وكذلك لوكان حيضها أكازمن سبع وكانت أيامها عيشنا أوأكزلم يأمرها بالصلاة وه حائض. بم مما يزيد هذا بيانا قول لها:,,بحيي« ولس كون التحيض إلاللمرأة اني نزيدأن نكلف ما نعمل الحائض. ألانزاه لم يقل [يمن[ لها أيائا معلومة: تحيفي أيام حيضك؟ ومما سجن هذا قول لها: »في علم هللا«، لأنه قد كان لها [ذلك] وإن كانت الأشياء كلها في علم هللا نفالى. وهذا بنن واضح لأن هذه لم نكن لها أيام قبل ذلك قط. وهذه ستة اني استمربها اذم أول ما نزإه، أقص وقتها سبع وأقص طهرها ثلاث وعشرون، حتى بصير لها أيا نا معلومة فتنتقل إيها.

فجيع حالات المستحاضة تدور على هذه السخن البلاثة، لا نكاد أبذا تحلو من واحدة منهن: إن كانت لها أيتام معلومة من قلل أوكثيرفه على أيامها وخلقها الذي جرت عيه، ليس فيه عدد معلوم موقت غيرأيامها. فإن اختلطت الأيام علها وتقدمت وتأخرت وتفجر علها الذم ألوائا فسئتها إقبال اذم وإدباره وتغررحالئه. وإن لم تكن

لها أؤام قبل ذلك واستحاضت أؤل ما رت فوقتها سبع وطهرها ثلاث وعشرون، فإن استمربها الآم أشهرا فعلت ي كل شهركما قال لها، فإن انقطع ادم ي أقل من سبع أوأكارمن سبع فإنها تفتسل ساعة تنرى اطهر وتصلى. فلا تزال كذلك حى نتنظر ما بمون ي الشهر الثاني، فإن انقطع الدم لوقته ي الشهر الأول سواء حى توالي علها حيضتان أو ثلاث فقد علم الآن أن ذلك قد صار لها وقئا وخلثا معروقا نغمل عله وتدع ما سواه وكون سنتها فيما شتقل إن استحاضت، فقد صارت سئة إلى أن تحبس إقرإؤها, وا جعل الوقت إن للوالي علها حيضتان أو ثلاث لقول رسول هللا — صلى هللا عله وآل وسلم — لدي نغرف أيامها: »دي الصلاة أيام إقرائك«، فعلمنا أنله لم تحعل القرء الواحد سئة لها فيقول: »دي الصلاة أيام قرئك«، ولكن سن لها الأقراء، وأدناه حيضتان فصاعدا. وإذا اختلط علها أيامها وزدت ونقصت حي لا تقف منها على حد ولا من ادم على لون، عملت بإقبال ادم وإدباره. وليس لها سئة غيرهذا، لقول رسول هللا — صلى هللا عله وآل وسلم — : »إذا أقبلت الحيضة فدي الصلاة وإذا أديرت فاغتسلى«، ولقول: »إن دم الحيض أسود بررى«، كقول أني: »إذا ريت ادم البحراني«. فإن لم بمن الأمر كذلك ولكن ادم أطبق علها فلم تزل الاستحاضة دارة وكان ادم على لون واحد وحال واحدة فسنتها المسبع والثلاث والعشرون، لأتن قعصتهاكقصة خنة حس قالى: إني أتحه تحا.^{^[1265]}

Abu 'Abd Allah was asked about a woman in a state of intermenstrual bleeding [that is, abnormal vaginal bleeding between periods]^[1266] and the legal practice with respect to its duration. He said, “The Messenger of God (may God's prayer and peace be upon him and his Family) established three legal practices for a woman who continues to menstruate [beyond the normal course of her period]. Through them he clarified every issue for whoever hears and understands it, such that he did not leave room for anyone to give a personal opinion regarding the matter. In one of the legal practices established by him, the menstruating woman has a set number of days [of menstruation] that she has calculated without confusion, but now she continues to menstruate afterward and the blood persists, but she knows the normal days [of her period] and what they amount to. A woman [once] continued to menstruate and her blood persisted, so she went to Umm Salama, who asked the Messenger of God (may God's prayer and peace be upon him and his Family) about it. He said, ‘She should abstain from praying [only] for the duration of her [normal] days of menstruation.' And he said, ‘This [additional blood] comes from a vein, and she must perform the full-body ablution and wear cloth pads [to prevent leakage] and pray.'”

Abu 'Abd Allah said, “This is the legal practice established by the Prophet (may God's prayer and peace be upon him and his Family) with respect to the woman who knows the duration of her menstrual period and it does not change for her. Is it not the case that he did not ask her about her [normal] duration, nor did he say that when she goes beyond that duration she is in a state of pseudomenstruation? He set for her [as her period of legal menstruation] the number of days, whether few or many, determined by what she knew. My father gave the same advice when he was asked about a woman in a state of pseudomenstruation. He said, ‘That is an afflicted vein or an intended harm from the devil. She should abstain from prayer for the duration of her [normal] menstrual period and then perform the full-body ablution as well as the minor ablution for each prayer.' He was asked, ‘Even if it flows?' He said, ‘Even if it flows like a gutter!'” Abu 'Abd Allah said, “This is the explanation for the report from the Messenger of God (may God's prayer and peace be upon him and his Family), and it is consistent with it. This is the legal practice for the woman [in a state of pseudomenstruation] who knows the duration of her [normal menstrual] period, whether short or long.

'As for a woman who used to menstruate for a certain number of days but then the period became confused because its duration kept changing, to the point that she forgot the exact duration and time of the month [of her menstrual period], her legal practice is different. Regarding such cases, Fatima, daughter of Abu Hubaysh, went to the Prophet (may God's prayer and peace be upon him and his Family) and said, ‘I continue to menstruate and never enter a state of purity.' The Prophet (may God's prayer and peace be upon him and his Family) said, ‘That is not menstruation. It is a vein. When the menstruation commences, abstain from prayer, and when it concludes, wash away the blood and pray.' [Afterward], she would perform a full-body ablution for every prayer. She used to sit in her sister's washtub, and the yellow from the blood would surface on the top of the water.” Abu 'Abd Allah said, “Did you not hear the Messenger of God (may God's prayer and peace be upon him and his Family) order this woman to do something different from what he ordered the other woman to do? Do you not see that he did not say to her, ‘Abstain from prayer for the duration of your menstruation,' but instead said to her, ‘When the menstruation commences, abstain from prayer, and when it concludes, wash your body and pray'? This clarifies that this woman was confused as to the duration [of her menstrual period]; she did not know the number [of days] or the timing. Did you not hear that she said, ‘I menstruate but never enter a state of purity'? My father used to say, ‘She menstruated for seven years.' It takes far less time to be in a status of doubt and confusion. For this reason, she needed to [look for signs such as] high and low flows and a change of color from black to something else. Menstrual blood is black and recognizable, and if she knew the duration [of her menstrual period] she would not need to watch out for the color of the blood, because it is normally yellow and cloudy, and it is all counted as part of menstruation [even] if she knew her menstrual blood to be black or otherwise. This clarifies that either a small or a large amount of blood during the days of menstruation is all considered menstrual if the duration [of the period] is known. But if she does not know the duration and number of days, she needs to watch out for high and low flows and the color change and then to abstain from prayer accordingly. I do see the Prophet (may God's prayer and peace be upon him and his Family) say, ‘Remain [in a state of presumed menstruation] for such-and-such a number of days, and for anything beyond that you are in a state of pseudomenstruation,' as he told the first woman. My father gave the same legal opinion in a similar case in which a female relative of ours continued to menstruate and asked my father about it. He said, ‘If you see pouring red blood, abstain from prayer, and if you are clean of blood, even for just an hour in the day, perform a full-body ablution and pray.'” Abu ‘Abd Allah said, “I see that my father's answer in this case is different from his answer to the first woman who was pseudomenstruating. Do you not see that he said [in the first case] that the woman should abstain from prayer for the duration of her menstrual period? This is because [in that case], he based his answer on the number of days, but in this case, he said that if she sees intensely red blood she should abstain from prayer. In this case he ordered her to look for high and low flows of blood and the change [in its color]. His phrase ‘pouring red' bears a meaning similar to that of the saying of the Prophet (may God's prayer and peace be upon him and his Family), ‘Menstrual blood is black and recognizable.' My father called it bahrani because of its large quantity and its color. This is the legal practice set by the Prophet (may God's prayer and peace be upon him and his Family) for a woman who is confused about the duration [of her menstrual period] to the point that she does not know it. She knows it only by blood, whether it lasts for a short or a long period.”

He said, “As for the third legal practice, it applies to a woman who does not have a previously established duration [of her menstrual period] and has never seen blood before, but who then sees the first blood, which persists. The legal practice for this person is different from those for the first or the second. Regarding this issue, a woman named Hamna, daughter of Jahsh, went to the Messenger of God (may God's prayer and peace be upon him and his Family) and said, ‘I have an intense menstrual flow.' He said to her, ‘Stuff yourself with cotton.' She said, ‘It is more intense than that. It is flowing profusely.' He said, ‘Wear cloth pads [to prevent leakage], and for each month, by God's knowledge, count six or seven days as the period of your menstruation. Afterward, perform a full-body ablution once, fast [in the month of fasting] for the remaining twenty-three or twenty-four days, perform a full-body ablution for the Fajr (pre-dawn) prayer once, delay the noon prayer and perform the afternoon prayer earlier with another full-body ablution for the two prayers, and delay the sunset prayer and pray the evening prayer earlier with another full-body ablution to cover both prayers.'” Abu ‘Abd Allah said, “I see that he set for this woman a different practice from those that he set for the first and the second, and that is because the situation of this woman differs from those of the other two. Is it not the case that if the duration [of her menstrual period] was less than seven [days], being five or fewer, he would not say to her, ‘[Count] seven days.' Had he said that, he would have instructed her to miss her prayers for a number of days while she was in a state of pseudomenstruation and not one of menstruation. Likewise, if her menstrual period were longer than seven days with a duration of ten days or more, he would not instruct her to pray while menstruating. What clarifies this further is his saying, ‘Count as the period of your menstruation,' and this order can apply only to a woman who wants to bear the responsibility of what a woman who is menstruating does. Do you not see that he did not say to the woman who had a certain, known [number of] days [of menstruation], ‘Count as the period of your menstruation'? What also clarifies this is his saying, ‘by God's knowledge,' because she actually had a certain span of time [for her menstruation]—even though all things fall under the knowledge of God, the Exalted. It is clear that she never had a [menstrual] period before this. This is the legal practice for a woman whose bleeding persists from the time she first sees it; the maximum duration of her [legal] menstrual period is seven days and the maximum period of her state of purity is twenty-three days, until [her menstruation] becomes regular and she moves to that [category of regularity].

'All cases of pseudomenstruation fall within these three legal practices, and no case will not be covered by one of them. If a woman has a known duration, whether short or long, she bases her practice on the duration and her natural course; there is no set time period other than the days [of her normal menstrual period]. If a woman's period becomes confused, starting early or being delayed and the color of the blood changing, her legal practice is based on the high and low flows and the change [in the blood]. If a woman does not have a previously determined duration [for her menstrual period] and she menstruates for the first time, her [legal] menstrual period is set at seven days and [the duration of] her state of purity is set at twenty-three days. If the blood persists for months, she acts each month according to how she was instructed. If the bleeding ceases in less or more than seven days, she performs a full-body ablution the moment she sees purity and she prays. She continues in this way until she sees what occurs in the second month. If the blood ceases at the same time as it did in the first month, and this same [pattern] continues for two or three periods, it becomes known that she has a set duration and a known natural course that she can base herself on and ignore anything else. From then on, that legal practice continues until her menstruation stops. The duration is set when two or three of her successive menstrual cycles have passed, on the basis of the saying of the Messenger of God (may God's prayer and peace be upon him and his Family) to the one who knew her duration: Abstain from prayer for the duration of your menstrual cycles.' We thus know that he did not consider one menstrual cycle to establish a practice for her, in which case he would have said, ‘Abstain from prayer for the duration of your menstrual cycle.' Rather, he named a plurality of menstruations, which means a minimum of two menstrual cycles. If the duration of a woman's period becomes confused, and it increases or decreases such that there is no limit or blood color she can rely on, then she bases herself on the high and low flows, and she has no set practice other than this because of the saying of the Messenger of God (may God's prayer and peace be upon him and his Family) ‘When the menstruation flows high, abstain from praying, and when it flows low, perform a full-body ablution,' as well as his saying ‘Menstrual blood is black and recognizable.' This is like my father's saying ‘When you see the pouring red blood.' If the situation is not like this, and [the bleeding] is continuous and the pseudomenstruation does not cease and the blood remains the same color and consistent, her legal practice is based on seven and twenty-three [days], because her situation is like that of Hamna [daughter of Jahsh] when she said, ‘it is flowing profusely.'”

On Prayer

قال هشام ين الحكم لأبي عبد هللا: أخبرني عتبا يجوزالسجود عله وعما لايجوز؟ قال: السجود لايجوزإلاعلى الأرض أوعلى ما أنبتت الأرض - إلاما أكل أولبس. فقال ل: جعلت فداك! ما العآهل ني ذلك؟ قال: لأن السجود خضوع لل عزوجل، فلاينبني أن كون على ما يؤكل أو بلبس لأن أبباء الدنبا عبيد ما يأكلون ويلبسون، والساجد ني سجوده ني عبادة هللا عز وجل، فلا يتبني أن بضع جبهته ني سجوده على معبود أبباء الدنيا اندين اغتزوا بغرورها. والسجود على الأرض أفضل لأنه أبيخ ني التواضع والحضوع لل عزوجل.^{^[1267]}

Hisham b. al-Hakam asked Abu 'Abd Allah, “Tell me on what one may perform sujud (prostration) and on what one may not?” He replied, "Sujud is permitted only on the earth or what grows from itexcept what is eaten or worn.” [Hisham] said to him, “May I be made your ransom! What is the reason for this?” [Ja'far al-Sadiq] said, “Because sujud is submission to God, the Mighty and Majestic, so it ought not to be done on what is eaten or worn, because the people of this world are slaves to what they eat and wear, and the prostrator worships God, the Mighty and Majestic, through his sujud. During sujud he should not place his brow on what the people of this world are slaves to, those who are seduced by its temptations. Sujud on the earth is more meritorious because it is more emphatically humble and submissive toward God, the Mighty and Majestic.”

أبوولاد قال: قلت لأبي عبد هللا: إى كتت خرجت من الكوفة ني سفينة إلى قعراين هبيرة — وهو من الكوفة على نحو عرسن فرسخا ني الماء — فرست دوي ذلك أقضر الصلاة، بم بدا لى ني اللبل الرجوع إلى الكوفة فلم أدر أصلى ني رجوي ببقصبر أم بتمام؟ وكيف كان يغبي أن أصنع؟ فقال: إن كتت بيرت ي يومك انذي خرجت فبته بريدا فكان علك حملي رجعت أن تصلى بايقصير، لأنك كتت مسافراإلى أن تصير إلى ملدلك. قال: وإن كنت لم شر ي يومك الذي خرجت فبته بريدا فان علك أن تقعص كل صلاة صيتها ي يومك ذلك بالتقصير يمام، من قبل أن تريم من مكانك ذلك، لأنك لم تبغ الموضع الزي يجوزفبته التقصيرحى رجعت. فوجب علك قضاء ما قرصت. وعلك إذا رجعت أن تأبماً الصلاة حى تصيرإلى مزلك.^{^[1268]}

[Abu Wallad:] I said to Abu 'Abd Allah, "I left Kufa on a ship for the Palace of Ibn Hubayra,^[1269] which is at a distance of twenty farsakhs [each farsakh being about three and a half miles] from Kufa by water. So I traveled that day, shortening my prayers by half, but at night I realized I had to return to Kufa and did not know whether to pray half or in full on my return journey. What should I have done?" He said, "If on the day you left [Kufa] you traveled a barid [roughly, twelve miles], then you would have had to pray half during your return because you remained a traveler until you reached your residence. But if you did not travel a barid, then you must make up in full each prayer you prayed half of that day before you leave that place, because you did not reach the distance at which praying half is permitted before coming back. So you must redo the prayers you prayed half. During your return journey you must perform prayers in full until you reach your residence.”

سماعة قال: سألت أبا عبد هللا عن الرجل يأفي المسجد وقد صلى أههل، أيبتديء بالمكتوبة أو يتطوع؟ فقال: إن كان ي وقت حسن فلا بأس بايطوع قبل الغريضة، وإن كان خافى الغوت من أجل ما معض من الوقت فيبدأ بالغريضة، وهو حق هللا، ?ناً يتطوع ما شاء. الامرموسع أن بيحلى الانسان ي أول وقت الغريضة. والفضل إذا صلى الانسان وحده أن يدأ بالغريضة إذا دخل وقتها يكون فضل الوقت للغريضة، ويس بمحظورعله أن بصلى النوافل من أؤال الوقت إل قريب من آخرالوقت.^{^[1270]}

[Sama'a:] I asked Abu 'Abd Allah about a person who comes to the mosque and the people have [already] prayed [in congregation]; should he begin with the obligatory prayer or the supererogatory one [that usually precedes it]?" He said, "If a good amount of time is still left [before the end of the prayer's allotted time], there is nothing wrong with performing the supererogatory prayer before the obligatory one. But if he fears the [time of the prayer] will pass because of the time that has [already] elapsed, he should begin with the obligatory prayer, which is the right of God, and then he may perform whatever supererogatory prayers he wishes. It is permitted for a person to pray [the supererogatory prayer] in the beginning of the time for the obligatory prayer. The preference for someone praying alone is to begin with the obligatory prayer when its time commences so that the preferred part of the [prayer's] time is devoted to the obligatory prayer. But it is not impermissible for him to pray the supererogatory prayer [at any point] from the start of the time until the time is nearly over.”

عمار ين مولاى الساباطى عن أنى عبد الله قال: أجمع كل السهوكهل في كلمتين؛ متى شككت فخذ بالأكر، فإذا سلمت م ما ظننت أنك قد نقصت. فإن كتت قد أتممت لم كن عيك شيء، وإن ذكرت أنك كتت نقصت كان ما صلت تمام ما نقصت.^{^[1271]}

['Ammar b. Musa:] Abu 'Abd Allah said, “I will sum up for you the entire issue of inattentiveness [in prayer, leading to uncertainty as to whether one has performed it in full] in two words: When in doubt, go with the more likely possibility. When you conclude the prayer, do [the prayer rak'as] that you think you probably missed. If you had completed the prayer in full, [redoing a rak'a that you were doubtful about] does no harm. If you remembered that you had omitted something, what you prayed is the completion of what you omitted.”

On Fasting

اين ستان قال؛ سألت أبا عبد الله عن الرجل بسافرفي شهررمضان ومعه جارية ل، أل أن يصيب متها بالنهار؟ فقال؛ سبحان الله! أما يعرى حرمة شهررمضان؟ إن ل في اليل سبحا طويال! قلت؛ أليس ل أن يأكل ويثرب ويقصر؟ فقال؛ إن الله — تبارك ولفالى — قد رخص للمسافر في الإفطار والتقصير رة وتخفيئا لموضع النعب والنصب ووعث البسفر، ولم يحص ل في مجامعة النساء في السفر بالنهار في شهر رمضان. وأوجب عله قضاء الصيام ولم يوجب عله قضاء قدام الصلاة إذاآب من سفره. بمقال: واسلئة لاننقاس. وإفي إذا سافرت في شهررمضان ما آكل إلاالقوت وما أرسبكلالري.^{^[1272]}

[Ibn Sinan:] I asked Abu 'Abd Allah about a man who travels in the month of Ramadan with a handmaiden of his: can he engage her during the day? He said, “Praise be to God! Does he not know about the sanctity of the month of Ramadan? He has so much time during the night!” I said, “Is it not the case that he eats, drinks, and prays half [while traveling]?” He said, “God, the Sublime and Exalted, has indeed provided a dispensation for the traveler with respect to breaking his fast and shortening his prayer out of mercy, to ease hardship, illness, and the difficulties of travel. He did not provide a dispensation for intercourse with women while traveling during the day in the month of Ramadan. He obligated him to make up the fast but not to make up the prayers in full once he completes his trip.” He then said, “Analogies cannot be drawn from the Sunna. When I travel during the month of Ramadan, I eat only what helps me survive and I drink just enough to quench my thirst.”

الحسن ين بسام الحمال عن رجل قال: كنت مع أبي عبد الله فيما بين مكة والمدينة في شعبان وهو صابم، بم رأينا هلال شهر رمضان فأفطر. فقلت ل: جعلت فداك! أمس كان من شعبان واتت صابم، واليوم من شهر رمضان واتت مفطر؟! فقال: إن ذاك تطوع ولنا أن نفعل ما شئنا، وهذا فرض فليس لنا أن نقعل إلاما امرنا.^{^[1273]}

[Hasan b. Bassam al-Jammal:] I was with Abu 'Abd Allah between Mecca and Medina in the month of Sha'ban, and he was fasting. We saw the crescent moon of Ramadan, and he broke his fast. I said, “May I be made your ransom! Yesterday was part of Sha'ban and you were fasting, and today is part of Ramadan and you are breaking your fast?” He said, “That was a voluntary deed, so we could do what we wished, but this is an obligation, so we can do only what we have been commanded.”

On Alms

زيد الصالخ قال: قلت لأبي عبد هللا: إى كنت ي قرية من قرى خراسان يقال لها يختار فرأيل فيها دراهم تعمل لل فضة ولت معتنى ولت رصاص ودانت تجوز عندهم وكنت أعملها وأنفقها. فقال أبو عبد هللا: لا بأس بذلك إذا كانت تجوز عندهم. فقتا: أريت إن حال علها الحول وه عندي وفيها ما تجب علي فيه الرداة، أكيها؟ قال: نعم! إتما هو ماكل. ل: فإن أخرجتها إلى بلدة لا ينفق فيها مثلها فبقيت عندي حى تجول علها الحول، أكيها؟ قال: إن كنت تررى أن فيها من الفضة

الحالصة ما تجب علك فيها الرداة فزك ماكان كل فيها من الفعلة الحالصة ودع ما سوى ذلك من الخبيث. قته: وإن كتت لاأعلم ما فيها من الفقلة الخالصة، إلاأي أعلم أن فيها ما يجب قبته الزاة؟ قال: فاسبكها حى تخلص الفقلة ويحزق الخبيث، م زك ما خلص من الفضة لسنة واحدة.^{^[1274]}

[Zayd al-Sigh:] I said to Abu 'Abd Allah, “I was in one of the towns of Khurasan, called Bukhara, where I saw coins composed of one-third silver, one-third copper, and one-third lead. They were in circulation there, and I made them and used them.” Abu 'Abd Allah said, “There is nothing wrong with that if they were in circulation there.” I said, “What is your position if a year passes and the coins remain in my possession, and there is in them [the minimum requisite amount of silver] that requires me to pay zakat on it; do I pay zakat on it?” He said, “Yes! It is your wealth.” I said, 'What if I take them to a town where they are not used, and they remain in my possession until a year has passed; do I pay zakat on it?” He said, “If you know that you have the amount of pure silver in the coins that meets the required minimum for zakat, then pay zakat on the portion of pure silver in them and leave alone the worthless part.” I said, “What if I do not know how much pure silver is in them, but I generally know that it reaches the minimum required for zakat to be owed?” He said, “Then smelt it until the silver becomes pure and the worthless part burns off, and then pay zakat for one year on the pure silver that remains.”

هارون ين خارجة عن أبي عبد هللا قال: قلت ل: إن أطي يوسف ول لهؤلاء القوم أعمالا أصاب فيها أموالاكثيرة، وإنه جعل تكل الأموال حجا أرد أن يغرن بها من الذية. أعليه ١لذية؟ قال: ليس على الحلي ركاة. وما أدخل على نفسه من النقصان في وضعه ومنعه نفسه فضله، أكير مما يخاف من الرية٠جج

[Harun b. Kharija:] I said to Abu 'Abd Allah, “My brother Yusuf worked for these people [that is, the caliphal administration], which earned him a lot of wealth, and he turned that wealth into jewels so he could avoid paying zakat on it. Does he owe zakat?" He said, "Zakat is not owed on jewels. What he caused himself to lose out on by depriving himself of its benefit outweighs what he feared from [paying] zakat.”

مساعة عن أبي عبد هللا قال: إذا أخذ الرجل ١لرية فبي كمال يصنع بها ما يشاء. إن اهللا عزوجل فرض للفقراء في أموال الأغنياء فريضة لاتجمدون إلابأدائها وي الرداة، فإذا ي وصلت إلى الفقيرفبي بمهزلة مال يصنع بها ما يشاء. فقتا: يهزؤج بها ويخخ منها؟ قال: نعم! ي مال. قلت: فهل يؤجر الفقيرإذا حج من الرداة كما يؤجر الغى صاحب المال؟ قال: نعم!^{^[1275]} ^{^[1276]}

[Sama'a:] Abu 'Abd Allah said, "If a person receives zakat, it is like his own wealth and he can do with it what he pleases. God, the Mighty and Majestic, assigned an allocation to the poor from the wealth of the rich, who will not be commended without paying it, and that is zakat. If it reaches a poor person, it is considered his wealth and he can do with it whatever he pleases." I said, "Can he use it to marry and to perform the hajj?" He said, "Yes! It is his wealth." I said, "Does the poor person get rewarded for performing the hajj with the money he received as zakat, like the rich person who [originally] owned it?" He said, 'Yes!"

مساعة قال: سألت أبا عبد هللا عن الرداة هل تصلح لصاحب الدار والحادم؟ فقال: نعم! إلاأن :كون داره دارغهل فيخرج ل من غيتها درهم ما نمكفيه لنفسه وعيال. فإن لم تكن الغلة تكفيه لنفسه وعياله في طعامهم وكسوتهم وحاجتهم من غيرإرساف فقد حلب ل الزاه، وإن كانت غلتها تكفيهم فلا.^{^[1277]}

[Sama'a:] I asked Abu 'Abd Allah whether zakat can be given to someone who owns a home and a servant. He said, "Yes! Unless his home is used for revenue and he receives from its revenue enough money to suffice him and his family. If the revenue is not enough for his and his family's food, clothing, and other basic needs in moderation, it is lawful for him to receive zakat. But if the revenue suffices them, then no.”

سماعة قال: سألته عن الرجل كون عنده المتاع موضوعا فيمكث عنده البسنة والسنتين أوأكز من ذلك؟ قال: ليس عيه ركاه حى ييعه. إلا أن كون أعش به رأس مال فيمنعه من ذلك التماس الفضل، فإذا هوفعل ذلك وجبت فيه الزاه. وإن لم كن أعض به راس مال فليس عيه ركاه حى يبيعه، وإن حبسه بما حبسه، فإذا هو باعه فإبما عيه ركاه سنة واحده.^{^[1278]}

[Sama'a:] I asked him about a man who has a commodity that remains with him for a year or two or more than that. He said, "He does not owe zakat on it until he sells it, unless he received an offer [of purchase] at the price for which he obtained it but he rejected the offer in the hope of making a profit on it; if he did that, then zakat is owed on it. But if he did not receive such an offer at the original price paid, he owes no zakat until he sells it, however long he holds it. But when he sells it, he owes zakat for one year.”

سماعة قال: سألته عن الرجل بمون ل الدين على الناس أيجب فيه الزاه؟ قال: ليس عيه فيه زاه حى يقبضه، فإذا قبضه فعيه الزاه. وإن هو طال حبسه على الناس حى يتم لذلك سنون فليس عيه زاه حى يجرج، فإذا هو خرج زاه لعامه ذلك. وإن كان هو يأخذ منه قيلا قيلا فليزك ما خرج منه أولا فأولا. فإن كان متاعه وديته ومال في يجاره اني يتئب فيها يوما يوم، يأخذ وبجش وييع ويئزي، فهوببشبه اعلين في يده فعيه الرية٠ ولا يتبني ل أن ننعرذلك إذاكان حال متاعه ومال على ما وصفت كل فيؤحرالزية.و5

[Samaa] I asked him about a man who is owed money by people; does he owe zakat on it? He said, “He does not owe zakat on it until he receives it. Once he receives it, he owes zakat. If it remains with the people for a long time such that years pass by, he still owes no zakat until he receives it. If he receives it [all at once], he pays zakat on it for that year. If he receives it little by little, he pays zakat on what he receives in the order he receives it. If his goods, credit, and wealth are in his trade, which changes day by day—he takes, gives, sells, and buys—then it is like an object in his possession, so he owes zakat. He should not change the situation, if the state of his goods and wealth is as I described to you, in order to delay the payment of zakat.”

مساعة قال: سأبنه عن الرجل كون معه المال مضاربة، هل عله ي ذكل المال زكاه إذا كان يجر به؟ فقال: يتبني ل أن يقول لأصحاب المال: ركوه. فإن قالوا: إئا حكه، فليس عله غيرذكل. وإن هم أمروه أن حكيه فلفعل. قلسه: أرأيت لوقالوا إنا نزكيه والرجل يعلم أنهم لا يكونه؟ فقال: إذا هم أقروا بأنهم يكونه فليس عله غير ذكل، وإن هم قالوا إنا لاحكيه فلاينبني ل أن يقبل ذكل المال ولايعمل به حى حكوه.^{^[1279]} ^{^[1280]}

[Samaa] I asked him about a man managing someone else's wealth in a sleeping partnership—does he owe zakat if he puts it to use? He said, “He must instruct the owners of the wealth to pay zakat on it. If they say, ‘We do pay zakat on it,' then he does not have to do anything else, and if they order him to pay it, he should do so.” I said, 'What is your position if they say, ‘We do pay zakat on it,' but the man knows that they do not?” He said, “If they say they pay zakat on it, then he does not have to do anything else. If they say, ‘We do not pay zakat on it,' then he should not accept the wealth or work with it until they pay zakat on it.”

عن زرارة قال: قلت لأبي عبد هللا: رجل حلت عله الزاه ومات أبوه وعله ذين، أيوذي زاته ي ذين أيه وللاين مالكثير؟ فقال: إن كان أوه أورثه مالا بم ظهر عله دين لم يعلم به يومئذ فيقضيه عنه، قضاه من جميع الميراث ولم يقضه من زكاته. وإن لم يمن أورثه مالالم يكن أحنذ أحق بركاته من ذين أبيه، فإذا أداها ي ذين أبيه على هذه الحال أجزأت عنه.^{^[1281]}

[Zurara:] I said to Abu 'Abd Allah, “A man owes zakat [after holding property for a year], and his father dies owing a debt. Can the son fulfill his zakat obligation by paying off his father's debt, if the son has a lot of wealth?” He said, “If his father left wealth to him and he then came to know that his father owed a debt that he had not known of, the son pays it on his father's behalf from the entire inheritance, not from his own zakat [obligations]. But if the father did not leave any wealth to him, nothing is more entitled to his zakat than his father's debt. If he pays [his zakat] by paying his father's debt in this situation, that suffices to cover his obligation.”

عن زررة قال: قلت لأيى عبد هللا: هل ي ابغال شيء؟ فقال: لا! قلت: فكيف صار على الحيل ولم يصرعلى البغال؟ قال: لأن البغال لاتلقح والحد الإناث ببتتجن، وليس على الحنبل الذكورشيء. قلصت: فما ي الحمير؟ فقال: ليس فيها سيء. قلصت: هل على الغرس أو البعير بكون للرجل يكبهما شيء؟ فقال: لال ليس على ما إعلف سيء. إندا الصدقة على الممانعة المرسلة ي مرجها عامها الذي يقتنيها فيه الرجل، فأنتا ما سوى ذكل فليس فيه شيء.^{^[1282]}

[Zurara:] I said to Abu 'Abd Allah, “Is anything owed on mules?” He said, “No!” I said, “Why is it that there is [a tax] on horses but not on mules?” He said, “Because mules cannot be impregnated whereas female horses reproduce, and nothing is owed on male horses.” I said, “What about donkeys?” He said, “Nothing is owed on them.” I said, “Is anything owed on a horse or a camel that a man uses for riding?” He said, “No! Nothing is owed on what is foddered. Zakat is owed on livestock that are sent out to graze on common pasture, for the year in which one acquired them. Nothing is owed for anything else.”

محمد ين مسلم قال: قلت لأبي عبد الله: رجل بعث زرياه مال لقسم فضاعت« هل عله ضمانها حى تقسم؟ فقال: إذا وجد لها موضئا فلم بدفعها فهو لها ضامن حى بدفعها، وإن لم ;مدد لها من بدفعها إليه فبعث بها إلى أهلها فليس عليه ضمان، لأنها قد خرجت من بده« وكذلك الوص الذي يوص إيه كون ضامئا إما دفع إله إذا وجد اذي أمرره بدفعه إله، فإن لم نهد فليس عله ضمان«^{^[1283]}

[Muhammad b. Muslim:] I said to Abu 'Abd Allah, “A man sent the zakat on his wealth to be distributed, but it got lost. Is he liable for it until it has been distributed?" He said, “If he found someone [in need] to pay it to and did not do so, he is liable for it until he pays it. If he did not find anyone to pay it to and so sent it to those entitled to it, he is not liable because it is no longer in his possession. Likewise, a trustee who is entrusted [with distributing something] is liable for what is given to him if he finds a person to whom the owner has ordered him to pay it. But if he has not found [such person and the zakat monies are lost], he is not liable."

محمد بن مسلم قال: سألت أبا عبد الله عن رجل اشارى متاعا وكسد عله وقدكان زك مال قبل أن يشلي المتاع، متى يركيه؟ فقال: إن كان أمسك متاعه يتني به رأس مال فليس عله زاه، وإن كان حبسه يعد مايجد رأس مال فعله الزكاة بعد ما أمسكه بعد راس المال« قال: وسأله عن الرجل يوضع عنده الأموال يعمل بها، فقال: إذا حال الحول فليركها«^{^[1284]}

[Muhammad b. Muslim:] I asked Abu 'Abd Allah about a man who purchased a commodity and was unable to sell it, and he had paid zakat on his property before purchasing the commodity. When should he pay zakat [on the commodity]? He said, “If he abstained from selling it, hoping to sell it at the price that he paid for it, no zakat is owed on it. But if he held on to it even after receiving an offer to sell it at that price, he must pay zakat on it for declining to sell it at the original price that he paid for it." I [also] asked him about a man who is given wealth with which to conduct business. He said, “If a year passes, he pays zakat on it.”

عبيد ين زرارة قال: قات لأبي عبد هللا: رجل عارف أدى زاته إلى غير أهلها زماج، هل عليه أن يؤديها ثانيا إلى أهلها إذا علمهم؟ قال: نعم! قلخن: فإن لم يعرف لها أهال فلم يؤدها أو لم بلم أنها عله فعلم بد ذلك؟ قال: يؤديها إلى أهلها يما معى. قلخن ل: فإنله لم بلم أهلها فدفعها إلى من ليس هولها بأهل وقدكان طلت واجتهد بم علم بد ذلك سوء ما صنع؟ قال: ليس عيه أن يؤديها مرة أخرى.^{^[1285]}

['Ubayd b. Zurara:] I said to Abu 'Abd Allah, “A Shi man distributed his zakat to people not entitled to it for a long time—does he have to redistribute it to people entitled to it if he comes to know them?” He said, “Yes!” I said, 'What if he did not know of people entitled to it, so he did not distribute it, or did not know that he had to pay it but later learned of the fact?” He said, “He distributes it to those entitled to it [to make up] for the time that has passed.” I said to him, 'What if he did not know people entitled to it, even though he searched and exerted himself [to find such people], and distributed it to people not entitled to it, but then later learns of his mistake?” He said, “He does not have to redistribute it.”

عببد بن زرارة قال: سألت أبا عبد الله عن رجل أخرج زاة مال ألف درهم فلم يجد موضئا يدفع ذلك إله فنظرإلى مملوك ساع فيمن يريده فاشاره بتتكل الألف الدرهم اني أخرجها من زاته فأعتقه. هل يجوزل ذلك؟ قال: نعم! لابأس بذلك. قلخن: فإنله لمئا أن أعالق وصارحرا ايجرواحلف وأصاب مالاثمه مات وليس ل وارث، فمن ;رثه إذا لم كن ل وارث؟ قال: ;رثه الفقراء المؤمنون الذين ستحقون الزكاة، لإنله إتكا اشغرى بمالهم.^{^[1286]}

['Ubayd b. Zurara:] I asked Abu 'Abd Allah about a man who set aside one thousand dirhams as zakat on his wealth but found nobody to distribute it to. He then saw a slave on sale to potential buyers, so he purchased him with those one thousand dirhams that he had set aside as his zakat and manumitted him. Could he do that?” He said, “Yes! There is nothing wrong with that.” I said, “When [the slave] was manumitted and became free, he then traded, worked, and amassed wealth, and then died without any heirs. Who inherits him if he has no heir?” He said, “He will be inherited by the poor among the believers who are entitled to zakat, because he was purchased with their wealth.”

أبو بصير قال: قلت لأبي عبد هللا: إن شيحا من أصحا بنا يعال ل عمر، سال عيسى ين أعهن وهو محتاج. فقال ل عيس ين أعهن: أما إن عندي من ١لؤية ولكن لا أعطيك منها. فقال ل: ولم؟ فقال: لأى رك اششيت لحما وتمر. فقال: اعدا ربحت درهما فاششيتة بدانقين لحما وبدانقين تمرا ورجعت بدانقين لحاجة. قال: فوضع أبو عبد الله يده على جبهته ساعة، بم رفع رأسه بم قال: إن هللا نبارك وتعالى نظر فى أموال الأغنياء، بم نظر في الفقراء فجعل في أموال الأغنياء ما تمكتفون به. ولو لم تمكفهم لزادهم. بل يعطيه ما بأكل ويثرب وكتس ويتزوج ويتصدق وبحج.^{^[1287]}

[Abu Basir:] I said to Abu 'Abd Allah, “An elderly person among our companions, called 'Umar, asked [for help] from 'Isa b. A'yan when he was in need. 'Isa b. A'yan said to him, ‘I have some zakat with me, but I will not give you any of it.' 'Umar said, ‘Why not?' 'Isa said, ‘Because I saw you buy meat and dates.' 'Umar said, ‘I earned a dirham, so I bought meat with two daniqs^[1288] and dates with two daniqs, and I saved two daniqs for [later] need.'” Abu 'Abd Allah put his hand on his forehead for a while, then lifted his head and said, “God, the Sublime and Exalted, considered the wealth of the rich and then considered the poor. He then made the wealth of the rich enough for the poor [too]. If it had not been enough for the poor, He would have increased their wealth. One has to give the poor [not only] what they eat, drink, and wear [but also what they] marry, pay charity, and perform the hajj with.”

أبو بصير قال: سمعت أبا عبد الله يتقول: بتأخذ الزكاة صاحب السبعمائة إذا لم يجد غيره. قلت: فإن صاحب السبعمائة تجب عله الزكاة؟ قال: زاته صدقة على عيال ولا يأخذها إلاأن بمون إذا اعتمد على السبعمائة أنفدها في أقل من سنة فهذا يأخذها. ولايجل الزكاة لمن كان محقوا وعنده ما يجب فيه الزكاة.^{^[1289]}

[Abu Basil:] I heard Abu 'Abd Allah say, “The owner of seven hundred [dirhams] can receive zakat if he has nothing else.” I said, “But doesn't the owner of seven hundred [dirhams] owe zakat?” He said, “His zakat is charity for his family. He cannot receive zakat unless [he is in a situation in which] if he depends on the seven hundred [dirhams] and he will exhaust them in less than a year. Such a person can receive zakat. But zakat is not lawful for someone who works and has enough [wealth] to owe zakat on.”

أبو بصير قال: سألث أبا عبد الله عن رجل من أصحابغا ل ثمانمائة درهم وهو رجل خفاف ول عيال كثيره، أل أن يأخذ من الكاه؟ فقال: يا أبا محمدا أيرخ في دراهمه ما يقوت به عيال وتفضل؟ قال: قلص: نعم! قال: كم يفضل؟ قلص: لاأدري. قال: إن كان يفضل عن القوت مقدارنصف القوت فلا يأخذ الكاه، وإن كان أقل من نصف القوت أخذ الكاه. قلى: فعله في مال رداه تلزمه؟ قال: بلى! قلن: كيف يصنع؟ قال: يوسع بها على عيال في طعامهم وشرإبهم وكسوتهم، وإن بي منها شيء يتاول غيرهم. وما أخذ من الكاه فضه على عيال حى ببحقهم بالناس.^{^[1290]}

[Abu Basir:] I asked Abu 'Abd Allah about a man among our colleagues who has eight hundred dirhams, works as a shoemaker, and has a large family; can he receive zakat? He said, “Does he earn enough money to feed his family and have some left over?” I said, “Yes!” He said, “How much is left over?” I said, “I do not know.” He said, “If the remaining surplus exceeds half the value of what he spends on food [for his family], he cannot receive zakat. But if [the surplus] is [worth] less than half of his food expenses, he can receive zakat.” I said, “But then he owes zakat on his wealth?” He said, “Indeed!” I said, 'What does he do?” He said, “He uses it to improve the life of his family in matters of food, drink, and clothing. If any of it remains, he gives it to someone besides them. Whatever he receives as zakat, he spends on his family until they reach [the normal standard of living of] other people.”

إسماعيل ين عبد الخالق قال: سأل سعيد الأعرج وأنا أسمع فقال: إنا نكبس الزبيت واسلمن نطف به التجارة فربا مكث عندنا اسلئة والسنتين، هل عله كاه؟ فقال: إن كتت ترخ فيه شيئا أو تجد رأس ماكل فعليك رداته، وإن كتت إتئا ترض به لأئك لاتجد إلاوضيعة فليس علك زداته حى بصيرذهبا أوفطبة، فإذا صارذهبا أوفخة فكه لدستة انتى اتجرت فيها.^{^[1291]}

[Ismal b. 'Abd al-Khaliq:] Sad al-A'raj asked him while I was listening, 'We store oil and butterfat in order to trade them, and sometimes it remains with us for one or two years. Do we owe zakat on it?” He said, “If you profit at all from it or are offered for it the equivalent of what you paid for it, you owe zakat on it. If you hold it back because you could only sell it at a loss, you do not owe zakat on it until it is turned into gold or silver. If it is exchanged for gold or silver, pay zakat on it for the year in which you traded [with it].”

On Hajj

بريدين معاوية العجلي قال: سألت أباعبدهللا عن رجل خرج حاجاومعه جمل ونفقة وزد فمات ي الطرق. فقال: إن كان صرور فمات في الحرم فقد أجزأت عته حجة الإسلام، وإن مات قبل أن ;بحرم وهو صرو جعل جمله وزاده ونفقته في حجة الإسلام، فإن فضل من ذلك شيء فهو لورثته. قلخت: أريت إن كانت الحجة تطوئا فمات في الطريق قبل أن تجرم لمن كون جمله ونفقته وما تزك؟ قال: لورثته. إلا أن كون عله ذين فيقفى عته، أو كون أوص بوصؤبة فؤتفن ذلك لمن أوص وتجعل ذلك من اللث.^{^[1292]}

[Burayd b. Mu'awiya all:] I asked Abu 'Abd Allah about a man who left to perform the hajj, bringing with him a camel, cash, and provisions, but who died during the journey. He said, “If he had not performed the hajj before this and he died within the sacred precinct (haram), he is considered to have performed the Islamic obligation of the hajj. If he died before entering the state of pilgrim sanctity (ihram) and had never performed the hajj before this, his camel, provisions, and cash should be spent on the Islamic obligation of the hajj, and whatever is left over goes to his heirs.” I said, “What is your position if his hajj was voluntary and he died during the journey before entering the state of pilgrim sanctity; to whom belong his camel, cash, and what he left behind?” He said, “To his heirs, unless he owes a debt, in which case that is paid off [first], or he made a bequest, in which case they must be given to the recipient, and it will be counted toward the one-third [of his estate that he is entitled to allocate as he wishes].”

أبو الريع الشاي قال: سئل أبو عبد هللا عن قول هللا عر وجق: ززلل عق الئاس حج انتت من اشتطاغ إيه ئتديلاه، فقال: ما يقول الناس؟ فقدت ل: الزاد والراحلة« فقال أبو عبد هللا: قد سئل أبو جعفر عن هذا فقال: هلك الناس إذن! تس كان من كان ل زاد ورحلة قدر ما يقوت عيال ويستغنى به عن الناس، ينطلق إيه فيسبهم إباه لقد هلكوا إذن« فقيل ل: فما اكبيل؟ فقال: السعة ي المال، إذا كان بحج يبعض وبيتي عصا لقوت عيال« أليس قد فرض هللا الزكاة فلم يجعلها إلا عق من يملك مائى درهم؟^{^[1293]}

[Abu al-Rabi' al-Shami:] Abu 'Abd Allah was asked about the statement of God, the Mighty and Majestic, “Pilgrimage to the House [of God] is a duty upon humankind before God for anyone who can afford a way to do so.”^[1294] He said, “What do the people [that is, the jurists among the majority] say [about the concept of ability to afford it]?” I said, “[Having] provisions and a riding camel.” Abu 'Abd Allah said, 'Abu Ja'far [Muhammad al-Baqir] was asked about this. He said, ‘People will perish then! If someone who has a riding camel and provisions as well as [the minimum] required to feed his family and not need people's help departs for the hajj and deprives his family of that [minimum], they [the family] will perish.' It was said to him, ‘What does “a way” mean, then?' He said, A good amount of wealth such that he can perform the hajj with some of it and leave some to feed his family. Did God not make zakat obligatory only for those who own two hundred dirhams?'”

خماد ين عيس عن أبي عبد الله قال: من دخل مكة متمتعا ي أشهرالحج لم كن ل أن ;افرج حنى يقفي الحج، فإن عرضت ل حاجة إلى عسفان أوإلى الطائف أوإلى ذات عرق، خرج محرثا ودخل ملبئا بالحج فلا ;:زال عق إحرمه، فإن رجع إلى مكة رجع محرثا ولم يقرب البيت حى يجرج هع الناس إلى منى عق إحرمه، وإن شاء وجهه ذكل إلى ينى. قلى: فإن جهل فخرج إلى المديفة أوإلى نحوها بغيرإحرام، ثم رجع ي ابان الحخ ي أشهر الحخ نريد الحح، فيدخلها محرما أو بغيرإحرام؟ قال: إن رجع ي شهره دخل بغيرإحرم، وإن دخل ي غير الشهر دخل محرما. قلطا: فأي الاحرمين والمتعتين، متعته الأولى أو الأخيرة؟ قال: الأخيرة ي عمرته، وي المحتبس بها انتى وصلت بحجته. قلت: فما الغرق بين المفردة ونن عمرة المتعة إذا دخل ي أشهر الحح؟ قال: أحرم بالعمرة وهوينوي اعلمرة، ثم أحل منها ولم نمكن عليه دم، ولم ككن محتبسا بها، لأنه لايمون ينوي الحح.^{^[1295]}

[Hammad b. 'Isa:] Abu 'Abd Allah said, 'Whoever enters Mecca for the hajj of tamattu' during the months of the hajj cannot leave until he has performed the hajj. If he has a need to go to 'Asafan, Tif, or Dhat 'Irq,^[1296] he must leave in a state of pilgrim sanctity and enter Mecca while performing the talbiya. He thus continues to be in the state of pilgrim sanctity. So when he returns to Mecca, he returns in a state of pilgrim sanctity and does not go to the House [of God, the Ka'ba] until he goes out with the people to Mina in his state of pilgrim sanctity. If he wishes, he can go directly to Mina [on his way back from his trip]." I said, 'What if he is ignorant and leaves for Medina or its like without being in a state of pilgrim sanctity, and returns during the time of the hajj, in the hajj months, seeking to perform the hajj—should he enter in a state of pilgrim sanctity or not?" He said, "If he comes back within a month [of leaving Mecca], he does not enter in a [new] state of pilgrim sanctity. But if he enters after the month has passed, he should enter in a [new] state of pilgrim sanctity." I said, 'Which of the two states of pilgrim sanctity and the two lapses in between [count toward his tamattu'], the first or the second?" He said, "The second one, which is the 'umra that he is bound to and the one that will be connected to his hajj." I said, "What is the difference between the Umra mufrada and the ^cumra performed with the tamattu' when he enters during the months of the hajj?" He said, "[Ira mufrada is when] he enters a state of pilgrim sanctity for the ^cumra intending [only] the ‘umra, then exits that state and does not have to offer a sacrifice, and he is not confined to it because he did not intend [to perform] the hajj.”

سعيد السهبان قال: كتت أحج ي كل سذة٠ فلقناكان ي سنة شديدة أصاب الناس فيها جهد، فقال لي أصحابي: لونظرت إلى ما تزيد أن تحج العام به فتصدقت به كان أفضل. فقلت لهم: وزون ذكل؟ قالوا: نعم! قال: فتصدقت تكل السنة بما أريد أن أحج به وأقمت. قال: فرأيت رؤيا بلة عرفة وقلده: والله لاأعود ولاأدع الحج. قال: فلقناكان من قابل حججت، فلقنا أتيت منى رأيت أبا عبد الله وعنده الغباس مجتمعون، فأتبته فقلت ل: أخبرني عن الرجل — وقصصت عله قفلي — وقلده: أيهما أفضل: الحج أوالصدقة؟ فقال: ما أحسن الصدقة — ثلاث مرات. قال: قلده: أجل! فأيهما أفضل؟ قال: ما بمنع أحدكم من أن تحج ويتصدق؟ قال: قلده: ما يبغ مال ذكل ولا يسع. قال: إذاأرد أن ينفق عدشة دراهم ي شيء من سبب الحج أنفق خمسة وتصدق تحمسة، أوقفلري شيء من نفقته ي الحج فيجعل ما نخبص ي الصدقة فإن ل ي ذلك أجرا. قلده: هذا لو فعلناه استقام. قال: ثم قال: وأني ل مثل الحج؟ - قالها ثلاث مرات — إن العبد بخرج من يته فيعش قسما حنى إذا أني المسجد الحرم طافى طوافى الغريضة، ثم عدل إلى مقام الاهيم فصل ركعتين، فيأتيه مكل فيقوم عن بصاره فإذا انصفى رصب يده على كتفيه فيقول: يتا هذا! أننا ما معض فقد عفركل وأننا ما يستقبل فجد.^{^[1297]}

[Sad al-Samman:] I used to perform the hajj each year. Then when the people were afflicted with hardship during a difficult year, my associates said to me, "If you calculated how much you would spend on performing the hajj this year and gave it in charity instead, that would be better.” I said to them, "That is your opinion?” They said, "Yes!” So I gave charity that year with what I would have spent on the hajj and stayed home. On the night of Arafa, I had a dream, and I said, "By God, I will never do that again and will not abandon the hajj.” When I performed the hajj the next year and went to Mina, I saw Abu 'Abd Allah with the people congregated around him. I went to him and said, "Tell me about a man”—and I told him my story and said, "Which is better, to perform the hajj or to give charity?” He said, "How good it is to give charity!” three times. I said, "Indeed! So which one of them is better?” He said, "What prevents one of you from doing both, performing the hajj and giving charity?” I said, "His money is not enough

for that and does not reach that goal.” He said, “If he wishes to spend ten dirhams on something that goes toward the hajj, he can spend five and give five in charity, or else he can save some of what he spends on the hajj and spend that in charity; he will be rewarded for that.” I said, “If we do this, that will be possible.” He said, “And can he have anything like the hajj?”—he said this three times. “A worshipper leaves his house, reaches the Sacred Mosque, and performs the obligatory circumambulation. He then goes to the Station of Ibrahim and prays two rak'as of prayer. He is then approached by an angel, who stands to his left, and when he finishes, [the angel] pats his shoulder with his hand and says, ‘O you! You have been forgiven for all that has occurred in the past, so try to do [your best] from now on.'”

معاوية ين عمارعن أبي عبد الله قال: سمعته يقول; المحصورغيرالمصدود« المحصور المريض، والمصدود الذي يصده المشاكون — كما ردوا رسول الله — صلى الله عله وآل وسلم — وأصحابه — ليس من مرض« والمصدود تحل ل النساء، والمحصورلانحل ل النساء« قال: وسألته عن رجل أحصرفبعث بالهدي، قال: يواعد أصحابه مبعادا« إن كان في الحح فمحل الهدي يوم التحر، فإذاكان يوم التحر فليقش من رأسه، ولا يجب عله الحلق حى يقفي المناسك« وإن كان في عمرة فلينظرمقداردخول أصحابه مكة والساعة اني يعدهم فيها، فإذاكان تكل المساعة قعور وأحل« وإن كان مرض في الطريق بعد ما أحرم فأرد الرجوع، رجع إلى أهله ونحربدنة أوأقام مكانه حي ييرأإذا كان في عمرة« وإذا رع فعيه العمرة واجبة« وإن كان عيه الحح فرجع أوأقام ففاته الحح، فإن عيه الحح من قابل« فإن الحسين ين على خرج معتمرا فمرض في الطريق، فبيغ عيا ذلك وهوفي المدينة، فخرج في طيه فأدركه بالسقيا وهومريض بها« فقال: يتا بي ا ما ناقتك؟ فقال: أشتك رأ٠ي« فدعا على - عيه السلام — يبدنة فنحرها وحلق رأسه ورده إلى المدينة، فلمنا يرع من وجعه اعتمر« قلش: 'أرأيت حيدا برء من وجعه قبل أن نحرج إلى العمرة حلت ل النساء؟ قال: لاتحل ل النساء حي يطوفى بالبيت وبالصقا والمروة« قلدا: فما بال رسول لله — صلى لله عيه وآل وسلم — حين رجع من الحديبية خاسئ ل النساء ولم يطف باييت« قال: ليسا سواء«كان البتي — صلى الله عيه وآل وسلم — مصدودا والحسين محصورا«^{^[1298]}

[Mu'awiya b. 'Ammar:] I heard Abu 'Abd Allah say, “A person who is restricted is different from a person who is prevented. The one restricted is [like one who is] ill, and the one prevented is [like one who is] prevented by the polytheists, just as they turned away the Prophet (may God's prayer and peace be upon him and his Family) and his Companions; it was not because of illness. The prevented person is permitted women, but the restricted person is not permitted women.” I asked him about a man who is restricted but sends a sacrificial animal. He said, “He should arrange to meet up with his companions. If it is during the hajj, [he should meet them] at the place of sacrifice on the day of the sacrifice. When the day of the sacrifice arrives, he should cut his hair but does not have to shave until he performs the rites. If it is during the 'umra, he should consider when his companions will enter Mecca and what time he will meet them. When that hour arrives, he should cut his hair and nails and exit the state of pilgrim sanctity. If he falls ill on the road after entering the state of pilgrim sanctity and wishes to return, he should return to his family and offer a sacrifice or else remain in that place until he recovers if it is during the 'umra. If he recovers, performing the 'umra becomes obligatory for him. If he was performing the hajj and returned, or remained but missed the hajj, he must redo it in the future. Husayn b. 'All left [Medina] to perform the 'umra and fell ill on the road. 'All heard of this while he was in Medina, so he left to seek him and found him ill at Suqya [on the road from Medina to Mecca]. He said, ‘O my son! What is your pain?' He said, ‘My head hurts.' 'All (peace be upon him) called for a sacrificial animal, slaughtered it, shaved [Husayn's] head, and sent him back to Medina. When he recovered from his pain, he performed the 'umra." I said, “Do you think that when he recovered from his pain, but before he embarked on the 'umra, women were permissible for him?" He said, 'Women would not have been permissible for him until he had circumambulated the House [of God] and [walked the distance between] Safa and Marwa." I said, “So why were women permitted for the Prophet (may God's prayer and peace be upon him and his Family) when he returned from Hudaybiyya, although he had not circumambulated the House?" He said, “The two cases are not the same. The Prophet (may God's prayer and peace be upon him and his Family) was prevented, whereas Husayn was restricted."

On Jihad and Public Administration

حفص ين غياث قال: كتب إني بعض إخواني أن أسأل أبا عبد الله عن مسائل من السير، فسألنه وكتبت بها إيه. وكان فيما سألت:

أخبرني عن الجيش إذا غزوا أرض الحرب فغنموا غنيمة، ثمل لحقهم جيش آخر قبل أن يخرجوا إلى دار الإسلام ولم يلقوا عدوا حى يخرجوا إلى دار الإسلام، هل يثاركونهم فيها؟ قال: نعم!

وعن كية كانوا ني سفينة فقاتلوا وغنموا وفيهم من معه الغرس وإنا قاتلوهم ني السفينة ولم يكب صاحب الغرس فرسه، كيف تقسم الغنيمة ينهم؟ فقال: للقارس سهمان وللراجل سهم. قارئ: وإن لم يكبوا ولم يقاتلوا على أفراسهم؟ فقال: أرأيت لوكانوا ني عسكرفتقدم الرجال فقاتلوا وغنموا، كيف تقسم ينهم؟ ألم يخعل للفارس سهمير وللراجل سهما وهم الذين غنموا دون الغرسان؟

قلت: فهل يخوزللإمام أن يتفل؟ فقال: ل أن يتفل قبل القتال، فأما بعد القتال والغنيمة فلايجوزذلك لأن الغنيمة قد أحررت.^{^[1299]}

[Hafs b. Ghiyath:] One of my brothers wrote to me asking me to question Abu 'Abd Allah about some issues related to jihad, so I did so and wrote [the answers] to him. Among the questions that I asked were [the following]:

“Tell me about an army that attacked enemy territory and obtained some booty, but before leaving to go back to the abode of Islam was joined by another army that had not encountered the enemy until they all left for the abode of Islam; do they [the newly joined army] share with the former in the booty?” He said, "Yes!”

[I asked] about a brigade on a ship that fought and acquired some booty, and there were cavalrymen among them; they fought onboard the ship, so the cavalrymen did not ride their horses. How is the booty divided among them? He said, "A cavalryman gets two shares and an infantryman gets one.” I said, "Even if they did not ride and fight on their horses?” He said, "What would you say if they were in an army and the infantrymen went forth to fight and acquire some booty; how would it be divided among them? Would not the cavalrymen get two

shares and the infantrymen one, even though the latter were the ones who acquired the booty without the cavalrymen?"

I asked, “Can the ruler give extra [booty]?" He said, “He can give extra before the battle, but after the battle, once the booty has been acquired, he cannot, because the booty has been won."

قال حفص: كتب إني بعض إخواني أن أسأل أبا عبد الله عن مسائل من السيرفسألته وكتبت بها إيه. فكان فيما سألنه:

٠ أخيرني عن النساء كيف سقطت الجزية عنهن وفت عنهن؟ فقال: لأتن رسول لله — صلى لله عله وآل وسلم — نه عن قتل النساء والولدان ني دارالحرب إلا أن يقاتلن، وإن قاتلت أيضا فامسك عنها ما أمكنك ولم تخف خلل، قامئا نه عن قتلهن ني دار الحرب كان ذلك ني دار الإسلام أولى. ولو امتنعت أن تؤدي الجزية لم يمكنك قتلها، فلقا لم عكن قتلها رفعت الجزية عنها. فلو امتنع الرجال وأبوا أن يؤدوا الجزية كانوا ناقضين للهد وحتا دماؤهم وقتلهم، لأن قتل الرجال مباح ني دار المك. وكذلك الثقفد من أهل الذمة والأعى والشيخ الغاني والمرأة والولدان ليس علهم جزية لأئه لا يمكن قتلهم، لما نه رسول لله — صلى لله عله وآل وسلم — عن قتل الئقعد والأعى والشيخ الغاني والمرأة والولدان ني دار الحرب. فمن أجل ذلك رفعت عنهم الجزية.^{^[1300]}

[Hafs:] One of my brothers wrote to me, asking me to ask Abu 'Abd Allah about some issues related to jihad, so I asked him and wrote [the answers] to the person. Among the questions that I asked was [the following]:

“Tell me how the jizya [poll tax on non-Muslims] was dropped and removed from women." He said, “[It was] because the Messenger of God (may God's prayer and peace be upon him and his Family) forbade killing women and children in the abode of war, unless they fight. Even if a woman fights, avoid her as much as you can and do not fear major harm. Since it is forbidden to fight them in the abode of war, that applies a fortiori in the abode of Islam. You cannot kill women if they refuse to pay jizya, and since you cannot kill them, jizya does not apply to them. If the men refuse to pay jizya, they are repudiating their covenant [of safety with the Muslims], and [taking] their lives and fighting them become lawful. That is because it is permissible to fight men in the territory of polytheism. Likewise, the crippled among the people of dhimma [that is, protected status by covenant], and the blind, the elderly, women, and children are not subject to jizya because they cannot be killed, as the Messenger of God (may God's prayer and peace be upon him and his Family) forbade killing the crippled, the blind, elderly, women, and children in the abode of war. For this reason, they are relieved of the jizya.”

حفص ين غياث قال: سمعت أبا عبد هللا يقول — وسئل عن قسم بيت المال — فقال: أهل الإسلام هم أبناء الإسلام، أسؤي يتهم ي اعلطاء، وفضائلهم يتهم وببين هللا، فأجعلهم كبي رجل واحد، لا يفضل أحد متهم لفضله وصلاحه ي المماث على آخر ضعيف منقوص« قال: وهذا هو فعل رسول هللا — صلى هللا عله وآل وسلم — من بدوأمره« وقد قال غيرنا: أقدمهم ي اعلطاء بما قد فئبلهم هللا بسوابقهم ي الإسلام، إذ كانوا بالإسلام قد أصابوا ذلك. فأنزيهم على مواريث ذوي الأرحام، بعضهم أقرب من بض وأوفرنصيبا لقربه من الميت وإبما وروا برحهم. وكذلك كان عمريقعله.^{^[1301]}

[Hafs b. Ghiyath:] I heard Abu 'Abd Allah say, when he was asked about distributing the treasury, “The people of Islam are the children of Islam; I consider them equal with respect to their receipts [from the Muslim treasury], and their merits are between them and God. I treat them as the children of the same man, none of whom is favored in the area of inheritance for his preeminence and righteousness over another who is weak and lacking.” He said, “This was the practice of the Prophet (may God's prayer and peace be upon him and his Family) from the beginning. Others said, ‘I prioritize [individuals'] payments [from the Muslim treasury] according to how God has favored them in their past records in Islam, since it was by Islam that they obtained these [financial resources].' He treated everyone according to the standards of inheritance among relatives: some are closer [to the deceased] than others and receive a bigger share because of their closeness to the deceased, because they inherit according to their relationship. This was how 'Umar dealt with this matter.”

حفص ين غياث عن أبي عبد هللا قال: سأل رجل أبي عن حروب أمير المؤمتين - عله السلام« فقال ل أبو جعفر: بعث هللا محشدا — صلى هللا عله وآل وسلم — بخمسة أسياف« ثلاثة متها شاهرة لا ببمد إلى أن تضع الحرب أوزارها، ولن تضع الحرب أوزارها حى تطعل الشمس من مغربها، فيومئذ ، وسيف متها مكفوف، وسيف متها مغمود، سهل إلى غيرنا وحكمه إلتا« فأما السووف الثلاثة القاهرة فسيف على ميشري العرب. قال هللا نغالى: داموا ي [دار] الحرب. وأننا اسليف المكفوف فهو على أهل البي والتأويل. قال هللا نغالى: Muhammad (may God's prayer and peace be upon him and his Family).'”

حفعى ين غياث قال: سألت أبا عبد الله عن الأسيرهل يدذوج في دارالحرب؟ فقال: أكره ذلك ل، فإن فعل في بلاد الروم فليس يجرم وهو.كاح، وأما التزك والخزروالديلم فلا يجل ل ذكل.^{^[1303]}

[Hafs b. Ghiyath:] I asked Abu 'Abd Allah whether a prisoner of war can marry in the abode of war. He said, “I dislike that for him. If he does it in the land of the Rum [Byzantium], it is not impermissible and it is a marriage. But in the [lands of the] Turks, the Khazars, and the Daylamites, it is not permissible for him [to marry].”

حفعى ين غياث قال: سألت أبا عبد الله عن الئثائغتين من المومنين، إحداهما باغية والأخرى عادلان فهزمت العادل الباغية؟ فقال: ليس لأهل اعلدل أن يتبعوا مدينا ولا !:قتلوا أسيرا ولايجهزوا على جرخ٠ وهذاإذا لم يبق من أهل البي أحنذ ولم نمكن لهم فئة ;رجعون إليها. فإذا كان لهم فئة ;:رجعون إليها فإن أسيرهم يقتل ومديرهم يتتبع وجريجهم ;بهز [عليه].^{^[1304]}

[Hafs b. Ghiyath:] I asked Abu 'Abd Allah about two parties among the believers, one rebellious and the other upright, and the upright party defeats the rebels. He said, “The upright party should not pursue anyone who runs away, kill prisoners of war, or finish off their wounded. This is the case so long as none of the rebels remains and they do not have a group they can return to [and regroup]. If they have a group they can return to, then the prisoners can be killed, those who run away can be pursued, and their wounded can be finished off.”

محمد الحلى قال: سئل أبوعبد الهللا عن السواد ما مبرلته؟ فقال: هولجميع المسلمين، لمن هو اليوم ولمن بدخل ي الإسلام يعد الاًوم ولمن لم يخلق بعد. قلنا: الشماء من الدهاقين؟ قال: لايصلح، إلاأن يشقي منهم على أن يصبرها للمسلمين، فإن شاء ولل الأمرأن بأخذها أخذها. قلنا: فإن أخذها منه؟ قال: نجدإله رأس مال ول ما أكل من غلتها بما عمل.^{^[1305]}

[Muhammad al-Halabi:] Abu 'Abd Allah was asked about the status of the land of the Sawad [Mesopotamia]. He said, "It belongs to all Muslims—those existing today, those who will enter Islam after today, and those who do not yet exist.” We said, "[What about] buying it from [its original, non-Muslim] farmers?” He said, "[Such a purchase] is not valid, unless a person purchases it from them in order to turn it over to the Muslims. Then if the government wants to take it, it may take it.” We said, "And [what happens] if it takes it from him?” He said, "His principal is to be returned to him, and whatever he consumed of the produce from the land to the extent that he worked [on it] belongs to him.”

محمد بن مسلم: قلت لأبي عبد ألله: أدأيت ما بأخذ هؤلاء من هذا الحمس من أرنن الجزية ويأخذ من الدهاقين جزية رؤوسهم، أما علهم ي ذلك شيء موظف؟ فقال: كان علهم ما أجازوا على أنفسهم. وليس للإمام أكش من الجزية، إن شاء الإمام وضع ذكل على رؤوسهم وليس على أموالهم شيء، وإن شاء فعلى أموالهم وليس على رؤوسهم سيء. فقتا: فهذا الخمس؟ فقال: إبما هذا شيء كان صالجهم عله رسول الله — صلى الله عله وآل وسلم.^{^[1306]}

[Muhammad b. Muslim:] I said to Abu 'Abd Allah, "What is your position on what these people [that is, the caliphal administration] take— the one-fifth from the land of the non-Muslims and the jizya taken from the non-Muslim farmers; do they not have a specific legal obligation in this regard?” He said, "They became responsible for what they agreed to pay, but the imam cannot take more than the jizya. If he wishes, the imam can apply it to each individual and take nothing from their wealth, and if he wishes, he can apply it to their wealth and nothing is owed for each individual." I said, “What about the one-fifth?” He said, “That is something they agreed on with the Messenger of God (may God's prayer and peace be upon him and his Family)."^[1307]

إسماعيل ين الفضل الهاشمي قال: سألت أبا عبد هللا عن رجل اكزى أرضا من أرض أهل الذمة من الخراج وأهلهاكارهون، وإننا تقبلها من السلطان لعجزأهلها عتها أو غيرعجز. فقال: إذا عجزأربابها عتها فكل أن تأخذها إلاأن بضارروا، وإن أعطيتهم شيئا فسخت أنفس أهلها لكم بها فخذوها. قال: وسألته عن رجل اشزى متهم أرضا من أراص الخراج فبنى فيها أولم قس، غيرأن أناسئا من أهل الذمة نزلوها. أل أن بتأخذ متهم أجور ابيوت إذا أدوا جزية رؤوسهم؟ قال: يشارطهم فما أخذ بعد الثرد فهو حلال.^{^[1308]}

[Ismal b. al-Fadl al-Hashimi:] I asked Abu 'Abd Allah about a man who leased a piece of kharaj land belonging to the people of dhimma, but its people were not in agreement. He accepted it from the government either because the people failed [to maintain and pay kharaj on] it or for another reason. He said, “If its owners failed, you can take it unless it would be harmful to them. If you give them something and the people of [the land] become happy with you, take it." I [also] asked about a man who purchased from them a tract of kharaj land and then either built [houses] on it or did not do so, but the people of the dhimma took up residence in it; can he collect rent for the houses if they paid the jizya they owe? He said, “He is to reach an agreement with them, and whatever he takes after he reaches an agreement with them is permissible.”

إسماعيل اين الفضل الهاشمى عن أبى عبد هللا قال: سألنه عن رجل استأجر من المعلطان من أرض الخرج بدرهم مستاة أوبطعام مسننى، ۶آجرها وشرد لمن يزرعها أن يقاسمه الصف أوأقل من ذلك أوأكز,، ول في الأرض بعد ذلك فضل، أبصلح ل ذلك؟ قال: نعم! إذا حفرنهرا أوعمل لهم شيئا دعيتهم بذلك فل ذكل. قال: وسألنه عن الرجل استأجرأرضا من أرض الخرج بدرهم مستاة أوبطعام معلوم، فيؤاجرها قطعة قطعة أوجرساً جريئاً بشيء معلوم، فيكون ل فضل فيما استأجره من المعلطان ولاينفق شيئا، أويؤاجرتكل الأرض قطعا على أن يعطيهم ابذروالنفقة فيكون ل في ذكل فضل على إجارته ول تتربة الأرض أوليست ل. فقال: إذا استأجرت أرصتا فأنفقت فيها شيئا أو رممت فيها فلا بأس بما ذكرت.^{^[1309]}

[Ismal b. al-Fadl al-Hashimi:] I asked Abu 'Abd Allah about a man who leases a tract of kharaj land from the government for a specific amount of money or produce and then leases it out and stipulates on whoever sows it to divide [the crops with him] fifty-fifty, or receives less than half or more than half, and he [the original lessee] will make profit from the land; is that valid for him to do? He said, “Yes! If he digs a water canal or performs any labor that would help [the sublessee], he can do that.” I also asked him about a man who leases a tract of kharaj land for a specified payment or a known amount of produce and then leases it out plot by plot, or patch by patch, for a specified amount, and he makes money from what he has leased from the government without having responsibility to pay for anything. Or he leases out the land by plots on the condition of giving the sublessee the seeds and covering the expenses [of cultivation], so that he will make extra money off his lease on the land, whether he owns the soil of the land or not. He said, “If you lease land and spend something on it or renovate something in it, there is nothing wrong with what you have described.”

مولى عللى ين الحسين قال: كنت بالكوفة فقدم أبوعبد الله الحيرة، فأتبته فقلت ل: جعلت فداك! لوكلمت داود ين على أوبعض هؤلاء فأدخل في بعض هذه الولابتات. فقال: ما كتت لأفعل! قال: فاضلات إلى مهزلي فتفكرت فقتى: ما أحسبه منعى إلامخافة أن أظلم أوأجور. والله لآتبثه ولأعطيه الطلاق واعلتاق والأبمان المغلظة ألا أظلم أحدا ولاأجورولأعدلن. قال: فأتبته فقتى: جعتى فداك! إي فكرت في إبائك على فظتنت أدك إبما متعتى وكرهت ذكل مخافة أن أجور أو أظلم، وإن كل امرأة لي طالق وكل مملوك لي حر، وعلى وعلى إن ظلمت أحدا أو جرت عله وإن لم أعدل! قال: كيف قلطى؟ قال: فأعدت عله الأيمان. فرفع رأسه إلى اسلماء فقال: تتاول اسلماء أيرعلك من ذكل.^{^[1310]}

[A client of 'All b. al-Husayn:] I was in Kufa when Abu 'Abd Allah arrived in Hira, so I went to him and said, “May I be made your ransom! What if you spoke to Dawud b. 'All [governor of Kufa at the time] or some of these people so that I could enter into a government position?” He said, “I would not do that!” I went home, thought about it, and said [to myself] that he would not have refused my request except out of fear that I would commit injustice or oppression. [I said to myself,] “By God, I will go to him and make vows to him of divorce and manumission, and give binding oaths that I will not be unjust toward or oppress anyone and that I will be just.” So I went to him and said, “May I be made your ransom! I thought about your refusal [of my request], and I concluded that you forbade me and disliked it out of fear that I would commit injustice or oppression. May all my wives be divorced, and all my slaves be free, and... and... if I do injustice toward or oppress anyone, and if I do not act justly!” He said, 'What did you say?” I repeated the oaths to him. He raised his head to the sky and said, “Grabbing the sky is easier for you than that is.”^[1311]

OCn tracts

أبوالرع الشاي قال: سألت أبا عبد هللا عن رجل أربا يحهاهل بم أرد أن يبركه. فقال: أنتا ما مغى فهل، وليتكه فيما يستقبل. بم قال: إن رجال أق أبا جعفر فقال إى قد وت مالأوقد علمت أن صاحبه كان يربو، وقد سألت فقهاء أهل العراق وفقهاء أهل الحجاز فذكروا أنه لأ يحل أكله. فقال أبو جعفر: إن كتت نعرف منه شيئا معزوال نعرف أههل وتعرف أنه رئا فخذ رس ماكل ودع ما سواه، وإن كان المال مختلطا فكهل. فإن المال ماكل. واجتنب ماكان يصنع صاحبك، فإن رسول هللا — صل هللا عله وآهل وسلم — قد وضع ما معض من الربا، فمن جهله وسعه أكله فإذا عرفه حرم عله أكله، فإن أكله بعد المعرفة وجب عله ما وجب على آكل الربا.^{^[1312]}

[Abu al-Rabi' al-Shami:] I asked Abu 'Abd Allah about a man who issued usurious loans out of ignorance and then wanted to give up this practice. He said, “What he earned in the past belongs to him, and he should put an end to it going forward." Then he said, “A man once came to Abu Ja'far [Muhammad al-Baqir] and said, 'I have inherited wealth that I know came from an owner who used to engage in usury. I asked the jurists of Iraq and the jurists of the Hijaz, and they said that consuming it is impermissible.' Abu Ja'far said, 'If you know that a distinct portion of it came from certain owners and was derived from usury, take your principal and leave the rest. But if the wealth is all mixed together, consume it, as the wealth is yours. Avoid what the man was doing, because the Prophet (may God's prayer and peace be upon him and his Family) forgave what was previously earned usuriously. Whoever is ignorant about [the origin of] money may consume it, but when he comes to know [of ill-gotten gains], consuming it becomes impermissible for him. If he consumes it after acquiring knowledge, he will face the same consequences that the consumer of usury will face.'"

الحلى عن أفي عبد الله قال: الحكرة أن يشري طعاما ليس في المعرغيره فيحتكره، فإن كان في المعورطعام أويباع غيره فلابأس بأن يلتمس بسلعته الفضل. قال: وسألته عن الزيير، فقال: إن كان عند غيرك فلا بأس بإمساكه.^{^[1313]}

['Ubayd Allah al-Halabi:] Abu 'Abd Allah said, “Hoarding means purchasing all of the food in a city and having exclusive possession of it. If there is [still] food in the city or other food is being sold, there is nothing wrong with profiting from one's commodity.” I also asked him about cooking oil. He said, “If other people besides you have it, there is nothing wrong with retaining it.”

سالم الحناط قال: قال لي أبو عبد لله: ما عملك؟ قلير: حثاط، وا قدمت على نفاق وربا قدمت على كساد فحبست. فقال: فما يقول من ببلك قبته؟ قلير: يقولون: محتكر. فقال: يبيعه أحد غيرك؟ قفير: ما أبع أنا من ألف جزء جزءا. قال: لابأس! إبا كان ذلك رجل من قريش يقال ل حكيم بن حزم، كان إذا دخل الطعام المدينة اشاره كهل. فمر عته النى - صلى الله عله وآل وسلم — فقال: يا حكيم بن حزم! إياك أن تحتكر.^{^[1314]}

[Salim al-Hannat:] Abu 'Abd Allah said to me, “What is your occupation?” I said, “I am a wheat-seller. Sometimes the market is thriving and sometimes it is depressed, so I retain [the supply].” He said, “What do people around you say about this?” I said, “[They call me] a hoarder.” He said, “Does anyone besides you sell it?” I said, “What I sell is not even one-thousandth of the market.” He said, “There is nothing wrong with that! There was a man from the Quraysh called Hakim b. Hizam,^[1315] who bought the entire food stock when it arrived Medina. The Prophet (may God's prayer and peace be upon him and his Family) passed by him and said, ‘O Hakim b. Hizam! Do not hoard!'”

سعيد بن محمد الطاهري، عن أيه، عن أبي عبد الله قال: سأل رجل عن بتع الجواري المفتتيات فقال: خرؤهن وبيعهن حرم، وتيمهنكفر، واستماعهن نفاق.^{^[1316]}

[Sad b. Muhammad al-Tiri:] A man asked Abu 'Abd Allah about the sale of singing slave girls. He said, “Buying and selling them is impermissible, training them is unbelief, and listening to them shows lack of faith.”^[1317]

الحبي] عن أبي عد لله في رجل ابتاع من رجل طعانا بدرهم فأخذ نصغه وك نصغه، بم جاء بعد ذلك وقد ارتفع الطعام أونقص. قال: إن كان يوم ابتاعه ساعره أن ل كذا وكذا فإثما ل سعره، وإن كان إثما أخذ تفتا وك تفتا ولم يم سعرا فإثما ل سعريومه الذي يأخذ فيه ماكان.^{^[1318]}

['Ubayd Allah al-Halabi] Regarding a man who purchased food from another man but took only half of it and left the other half, then came later and found the food price increased or decreased, Abu 'Abd Allah said, “If on the day he purchased it they agreed on the price, he gets it at that price. But if he took some and left some without setting a price, he gets it [the second half] at the price of the day on which he takes what is left.”

102

103

104

الحلى قال: سئل أبو عبد الله عن رجل أسلم دراهمه في خمسة مخاتيم من حنطة أو شعيرإلى أجل ممش، وكان الذي عله الحنطة والشعير لايقدر على أن بقضيته جميع الذي ل إذا حل، فسأل صاحب الحق أن بتأخذ نصف الطعام أوثلثه أوأقل من ذلك أو أكير ويأخذ رأس مال ما بي من الطعام درهم؟ قال: لا بأس. [وعن] الزعفران دلم فيه الرجل درهم في عشرين مثقالاأوأقل من ذلك أوأكير؟ قال: لابأس إن لم يقدرالزي عله الزعفران أن يعطبنه جميع ما ل، أن بتأخذ نصف حقه أوثلثه أوثلثينه، ويأخذ رأس مال ما بق من حقه.¹⁰⁵

[Ubayd Allah al-Halabi] Abu 'Abd Allah was asked about a man who paid in advance for five barrels of wheat or barley to be delivered later on a specified date. The person who owed the wheat and barley was unable to deliver it all when the time came, so he asked the person with the right [to the food] to take half, a third, or more or less of the food and to take the principal for the rest in the form of cash. He said, “There is nothing wrong [with that]." And he was asked about a man who pays in advance for twenty mithqals, or more or less, of saffron. He said, “If the person who owes the saffron is unable to deliver it all, there is nothing wrong with [the buyer's] taking half, a third, or two-thirds of what he is owed in kind and the remainder of what he is owed as principal [in cash]."

عن رزدق قال: كنت عند أفي عبد الله يومئا إذ دخل عله رجلان. فقال أحدهما إنه كان على مال لرجل من بى عمار، ول بذلك ذكرحق وشهود، فأخذ المال ولم أسيرجع منه النكر بالحق، ولاكتبت عله كتابا، ولاأخذت منه يرإءة، وذلك لأى وثقت به وقلطن ل: ملزق النكر بالحق الذي عندك. فمات وتهاون بذلك ولم يمزقها. وعقب هذا أن طابي بالمال ورائه وحاكموفي وأخرجوا بذلك النكر بالحق، وأقاموا العدول فشهدوا عند الحاكم فأخذت بالمال، وكان المال كثيرا فتواريير من الحاكم فباع على قاص الكوفة معيشة لي وقبض القوم المال، وهذا رجل من إخواننا إبتلى بشراء معيشي من القابص. بم أن ورثة الميبت أقرروا أن المال كان أبوهم قد قبضه وقد سألوه أن يري على معيشتي ويعطونه في أنجم معلومة، فقال: إفي أحب أن نمأل أبا عبد الله

105 Kulayn, Kafl, 5:186.

عن هذا٠ فقال الرجل — يعى المشزي — جعلى الله فداك١٠ كيف أصنع؟ فقال: تصنع أن تترجع بماكل على الورثة و المعيشة إلى صاحبها، وتخرج بدك عنها. قال: فإذا أنا فعلت ذكل ل أن يطالبى بغيرهذا؟ قال: ذعم.١ ل أن بتأخذ منك ما أخذلت من الفئة بمن الثمار، وكل ماكان مرسوا ي المعيشة يوم اششتنها يجب أن تزن ذكل، إلاما كان من زرع زرعته أننص، فإن للزارع إما قيمة الزرع وإما أن بصيرعليك إلى وقت حصاد الزرع، فإن لم يفعل كان ذكل ل ورن علك القيمة وكان الزرع ل. قلت: جعلت فداك.١ فإن كان هذا قد أحدث فيها بناء وغرس؟ قال: ل قيمة ذكل أوكون ذكل المحدث بعينه يقله ويأخذه. قلت: أرأيت إن كان فيها غرس أو بناء فقعل الغرس وهدم ابناء؟ فقال: يد ذكل إلى ماكان أويفرم القيمة لصاحب الأرض، فإذا رن جميع ما أخذ من غلاتها إلى صاحبها ورن البناء والغرس وكل محدث إلى ماكان أو رن القيمة كذكل يجب على صاحب الأرض أن ين عيه كل ما خرج عنه ي إصلاح المعيشة من قيمة غرس أوبناء أونفقة ي مصلحة المعيشة، وزفع النواب عنها. كل ذكل فهو مردود إليه.⁶’‘¹

[Ruzayq b. al-Zubayr:] I was with Abu 'Abd Allah one day when two men came to him. One of them said, “I owed money to a man from Banu 'Ammar.,"’ He had a written document of the debt and witnesses. He received the borrowed money back, but I did not take back the written document from him, nor did I prepare a document to that effect, nor did I receive a document from him to certify that I have been released of my legal duty. This was because I trusted him, and I said to him, ‘Tear up the document that you have of the debt.' He then died, but had been negligent in this matter and not torn up the document. As a result, his heirs requested the money from me and sued me, producing the written document. The [two] upright witnesses testified to the judge, and I was held liable for the money. The money was a large sum, so I hid from the judge. Then the judge of Kufa sold my land, from which I earned my livelihood, and the heirs took possession of the money. This man is one of our brothers who fell into trouble by buying my land from the judge. Then the heirs acknowledged that their ^[1319] ^{^[1320] father had received the money, so they asked the man to return my land to me and they would pay him in a set number of installments. The man said, ‘I would like us to ask Abu 'Abd Allah about this matter.'" So the man—the purchaser—said, “May God make me your ransom! What should I do?" Abu 'Abd Allah said, “You should get your money from the heirs and give the land to its owner and give up possession of it." He said, “If I do that, can he demand anything else of me?" Abu 'Abd Allah said, 'Yes! He can take whatever money you earned from the crops, and anything that was recorded to have been on the land on the day you purchased it must be returned, except for what you tilled yourself. As the tiller you either receive the value of [your work] or wait until the harvest; if he [the owner] does not [give you part of the harvest], the owner keeps it and the value [of the harvest] is paid to you, and the harvest belongs to him." I said, “May I be made your ransom! What about if he built on the land and planted [trees]?" Abu 'Abd Allah said, “He gets their value, or he can remove and take away that newly added thing." I said, “What is your position if it [the land] had plants or buildings on it [when it came into the possession of the purchaser], and he uprooted the plants and demolished the building?" Abu 'Abd Allah said, “It will be returned to its original condition, or the value [of what has been removed] is paid to the owner of the land. When he [the purchaser] returns all of the produce to the owner and the plants and buildings and everything newly added to its original status, the owner has to give him in return the value of whatever the man did to improve the land, be it the value of what he planted or built or of the improvements he made and the disasters he prevented. All that is to be paid back to him.”}

سماعة قال: سألته عن يع الثمرة هل بصلح شراؤها قبل أن يخرج طلها؟ فقال: لال إلاأن يشلزي معها شيئا غيرها، رطبة أوبقلأ، فيقول: أشيري منك هذه الرطبة وهذا النخل وهذا الشجركذا وكذا، فإن لم تخرج الثمرة كان رس مال المشيري في الرطبة وابقل. وسألته عن ورق الشجرهل بصلح شراؤه ثلاث خرطات أوأرع خرطات؟ فقال: إذا رايت الورق في شجرة فاشيرمنه ما شئت من خرطة.^{^[1321]} ►

[Sama'a:] I asked him whether it is valid to buy fruit before its inflorescence. He said, “No! Not unless one buys something else along with fresh produce or herbs and says, ‘I buy this fresh produce from you, this date palm, and this tree for such-and-such.' If no fruit is borne, the buyer's principal is in the fresh produce and herbs.” I also asked him whether it is valid to buy three or four stripped-off bunches of tree leaves. He said, "If you see the leaves on the tree, buy however many stripped-off bunches you wish.”

على ين أبي حمزة قال: سألت أبا عبد الله عن رجل اشارى بستائا فيه نخل وشجر، منه ما قد أطعم ومنه ما لم يطعم. قال: لابأس به إذاكان فيه ما قد أطعم. قال: وسألته عن رجل اشرى بستائا فيه نخل ليس فيه غيربرأخضر. فقال: لا! حى يزهو. قلت: وما الزهو؟ قال: حى يلون.^{^[1322]}

['All b. Abi Hamza:] I asked Abu 'Abd Allah about a man who purchased an orchard containing date palms and trees, some of which have ripe fruit and some of which do not. He said, "There is nothing wrong with that if some of it is already ripe.” I also asked him about a man who purchased an orchard with date palms that only had green, unripe dates. He said, "No! Not until they flourish.” I said, "What is nourishment?” He said, "When they get color.”

اين سنان قال: سأت أبا عيد لله عن الرجل يشري الدابة. ويشرط إلى يوم أويومين فيموت الدابة أو يحدث فيه الحدث. على من ضمان ذلك؟ فقال: على اباخ حى ينقضي الشرط ثلاثة أؤام ويصيرالمبيع للمشري، رسط ل اباخ أو لم يشرط. قال: وإن كان ينهما رسط أيائا معدودة فهكل في يد المشاري قبل أن عفى الشرط فهومن

٠٠ ٠ * ٠٠

مال اباخ.^{^[1323]}

[Ibn Sinan:] I asked Abu 'Abd Allah about a man who purchases a riding animal, with an option [to cancel the sale] for one or two days, but the beast then dies or a misfortune befalls it. Who is liable? He said, "The seller, until three days have elapsed on the option and ownership of the sold merchandise has passed to the buyer, whether or not the seller accepted the option. If they agreed to an option for a specified number of days, and the merchandise perishes in the possession of the buyer before the option has lapsed, the loss falls on the seller.”

معاوية بن عمار قال: قلت لأبي عبد الله: نجيئي الرجل يطلب متاع الحرير وليس عندي شء منه فيقاولي عله وآقاوله ي الرخ والأجل حى نجتمع على شيء، ثم أذهب فاشهري ل الحرير فأدعوه إيه. فقال: أريت إن وجد بيئا هو أحبا إله متئا عندك أيستطيع أن ينصرف إيه ويدعك؟ أوإن وجدت أننا ذلك أتستطيع أن ^كف عنه وتدعه؟ قتى: نعم! قال: لابأس.^{^[1324]}

[Mu'awiya b. 'Ammar:] I said to Abu 'Abd Allah, “A man comes to me seeking to buy silk, but I do not have any, so he negotiates with me for it and I negotiate with him over the profit and time limit until we come to an agreement. Then I go, buy the silk for him, and call him [to pick it up].” He said, “If he finds an option that he likes more than what you have, can he opt for it and turn you down? Or if you find a better option, can you then renounce [the sale] and turn him down?” I said, “Yes!” He said, “There is nothing wrong with that.”

هذيل ين حيان أض جعفرين حيان الصيري قال: قتا لأبي عبد لله: إى دفعت إلى ألمي جعفرمالافهويعطيي ما أنفقه وأحج منه وأتصدق، وقد سأتا من تنبلنا فذكروا أن ذلك فاسد لا نجل، وأنا أحبا أن أنتبي إلى قولك. فقال لي: أكان بصلك قبل أن تدفع إيه ماكل؟ قتا: نعم. قال: فخذ منه ما يعطيك فكل منه واشرب وحخ وتصدق، فإذا قدمت العراق فقل: جعفرين محتئد أفتاني بهذا.^{^[1325]}

[Hudhayl b. Hayyan:] I said to Abu 'Abd Allah, “I gave money to my brother Ja'far, and [now] he gives me what I spend on living and on performing the hajj and on donating. I asked [the Sunni jurists] in our district and they told me this is invalid and unlawful, and I want to follow your opinion.” He said to me, 'Was he giving you support before you gave him your money?” I said, “Yes.” He said, “Take what he gives you and use it to eat, drink, perform the hajj, and donate. And when you arrive in Iraq, say: ‘Ja'far b. Muhammad gave me this legal edict.'”

إبراهيم الكرح قال: قلت لأي عبد هللا: أشارك الجلج فيكون من عندي الأرضى والبذر والبقر وكون على البلج القيام واسلي واعلمل في الزرع حى بصير حنطة وشعنا وئكون القسمة فيأخذ اسللطان حقه وسقي ما بي، على أن لللج منه الثلت وفي ابافي؟ قال: لابأس بذلك. قته: فلى عله أن نجد على مما أخرجت الأرض ابذر ويقتئم ابافي؟ قال: إقا شاركثه على أن ابذرمن عندك وعله اسلي والقيام.^{^[1326]}

[Ibrahim al-Karkhi:] I said to Abu 'Abd Allah, “I enter into a partnership with a non-Muslim [farmer] in which I contribute my land, seeds, and cattle and the non-Muslim [farmer] does the work, watering and cultivating the crops until they become wheat and barley. Upon distribution, the government takes its share, and of what remains, the non-Muslim [farmer] takes one-third and I take the rest.” He said, “There is nothing wrong with that.” I said, “From what grows from the earth, does he [first] owe me seeds [in an amount equivalent to what I provided] before the rest is divided?” He said, “You partnered with him on the basis that you provide the seeds and he waters and maintains.”

يعقوب ن شعيب عن أبى عبد الله قال: سأبه عن الرجل كون ل الأرض من أرض الخراج فيتدفعها إلى الرجل على أن يعمرها ويصلحها ويؤذي خحها وماكان من فضل فهوبينهما. قال: لابأس. وسأبه عن الرجل يععي الرجل أرضه وفيها رمان أولخل أو فاكهة، فيقول: إسق هذا من الماء واعمره ولك نصف ما أخرج. قال: لا بأس. قال: وسأبه عن الرجل يععي الرجل الأرض فيقول: اعمرها وي كل ثلاث سنين أوخمس سنين أو ما شاء هللا. قال: لا بأس. قال: وسأبه عن المزارعة. فقال: النفقة منك والأرض لصاحبها، فما أخرج هللا منها من شيء قسم على النطر. وكذكل أعش رسول هللا — صلى هللا على وآل وسلم — أهل خيير حين أتؤه فأعطاهم.إباها على أن يعمروها ولهم النصف مما أخرجت.^{^[1327]}

[Ya'qub b. Shu'ayb:] I asked Abu 'Abd Allah about a man who owns a piece of kharaj land and gives it to another man on the condition that the latter cultivate it, improve it and pay the tax on it, and that they

share whatever surplus remains. He said, “There is nothing wrong with that.” I asked him about a man who gives his land, containing pomegranate trees, date palms, or fruit trees, to another man and says, ‘Water it and keep it cultivated, and you get half of the produce.'” He said, “There is nothing wrong with that.” I asked him about a man who gives land to another man and says, ‘Cultivate it and it is yours for three years, or five years, or whatever God wills.'” He said, “There is nothing wrong with that.” I asked him about sharecropping. He said, “The cost is on you and the land belongs to its owner. Whatever God causes it to produce is divided in half. That is how the Prophet (may God's prayer and peace be upon him and his Family) gave [the land] to the people of Khaybar when they came to him. He gave it to them on the condition that they cultivate it, and their share would be half of what it produced.”

سماعة قال: سألنه عن مزارعة المسلم المشرك فيكون من عند المسلم ابذر وابقر وكون الأرض والماء والخرج والعمل على العلج. قال: لا بأس به. قال: وسألنه عن المزرعة فقات: الرجل يذرفى الأرض مائة جردب أوأقل أوأكش طعانا أوغيره فاه رجل فيقول: خذ مي نصف ثمن هذا ابذرالذي زرعته في الأرض ونصف نفقتك على وأشهي فيه. قال: لا بأس. قته: وإن كان الذي يذر فيه لم يشير بثمن وإثما هو شيء كان عنده؟ قال: فليقؤمه قيمة كما ياع يومئذ فليأخذ نصف الثمن ونصف النفقة وشاركه.^{^[1328]}

[Samaa] I asked him about sharecropping between a Muslim and a polytheist, when the Muslim provides the seeds and cattle, and the land, water, tax, and labor are provided by the non-Muslim [farmer]. He said, “There is nothing wrong with that.” I asked him about [a specific case of] sharecropping and said, “A man sows one hundred acres, or more or less, of wheat or otherwise. Another man then comes to him and says, ‘Take from me half the value of the seeds you planted in the earth, and I will owe you half of the cost [of your labor], and you take me as a partner in this.'” He said, “There is nothing wrong with that.” I said, 'What if the person who sowed the earth did not buy [the seeds] for money but had them from before?” He said, “Then he will assess them according to their sale price that day [that is, the day of planting] and take half the value and half the cost [of his labor], and they form a partnership.”

سماعة قال: سألنه عن زجل اشارى مرى يرى فيه بخمسيندرهما أوأقق أوأكأرفأرد أن يدخل معه من يرى فيه ويأخذ متهم الثمن. قال: فليدخل معه من شاء يعض ما أعش، وإن أدخل معه بتسعة وأربعين واتئا غنمه بدرهم فلا بأس، وإن هو رى فيه قبل أن لدخله بشهرأو شهرين أو أكلا من ذلك بعد أن يبين لهم فلا بأس، وليس ل أن يبيعه بخمسين درهما ويرى معهم ولا بأكلأ من خمسين ولا يرى معهم. إلا أن يكون قد عمل في المرى عملأ: حفربائرا أوشق نهرا أونعتى قبته يرصا أصحاب المرى فلا بأس ببيعه بأكلأمتتا اشهراه به، لأنه قد عمل فيه عملأ فبذلك يصلح ل.^{^[1329]}

[Samaa] I asked him about a man who buys [the grass in] a pasture to use for grazing for fifty dirhams, or more or less. He then wants to bring in other people to use it with him and pay him the value. He said, “He can bring in whomever he wants for payment of part of the price he paid [for the pasture]. If he takes them in for [payment of] forty-nine dirhams and his own sheep [use it for the cost of the remaining] one dirham, that is fine. If he has already used the pasture for grazing for one or two months, or more, before granting access to the others but after making [the situation] known to them, that is fine. He cannot sell [the grass in] it for fifty dirhams and still graze on it himself with them, nor for more than fifty dirhams [on the condition that] he does not graze on it with them, unless he worked on the pasture by digging a well or a water canal or labored on it with the permission of the pasture's owners. Then there is nothing wrong with selling [the usufruct of] it for more than he bought it for, because he labored to improve it, and thus [making profit] is permissible for him.”

أبوولاد الحئاط قال: اكارت بغلاإلى قصران هبرة ذاهبا وجائبا كذا وكذا وخرجت في طل غريم لي، فلتتا صرت قرب قنطرة الكوفة خلأيت أن صاحى نلوجه إلى النيل، فتوجهت نحوالنيل، فلقتا أتيت النيل خلأيت أقه توجه إلى بغداد فأيبعته وظفت به وفرغت مما بيى وينه ورجعت إلى الكوفة. وكان ذهابى ومجيي خمسة عرسيومئا. فأخريت صاحب ابغل بعذري وأردت أن أنحلل منه مما صنعت وأرضيته فبذلت ل خمسة عرس درهما فأبى أن يقبل، فراضينا بأبى حنيفة فأخرته بالفضة وأخبره الرجل. فقال لي: وما صنعت بابغل؟ فقلت: قد دفعته إبه سلما. قال: نعم! بعد خمسة

عشريوتا! فقال: فما تريد من الرجل؟ قال: أريد كرى بغلي فقد حبسه عفي خمسة عشروما. فقال: ما أرى كل حقا، لانه اكراه إلى قعر اين هبيرة فخالف وكبه إلى النيل وإلى بغداد فضمن قيمة الغل وسقط الكرى، فلقنا رد ابغل سليمأ وقبضثه لم يلزمه الكرى. قال: فخرجنا من عنده وجعل صاحب ابغل بسرجع، فرجته مقنا أفتى به أبوحنيفة فأعطيته شيئا وتحللت منه. فحججت نكل السئة فأخرت أبا عبد الله بما أفتى به أبو حنيفة، فقال: ي مثل هذا القضاء وشبهه تحبس اسلماء ماءها وبمنع الأرض يكتها. قال: فقلت لأبي عبد هللا: فما تزى أنمى؟ قال: أرى ل علك مثل كرى البغل ذاهبا من الكوفة إلى النيل ومثل كرى البغل ركبا من النيل إلى بغداد ومثل كرى ابغل من بغداد إلى الكوفة، توفيه إياه. قال: فقتن: جعتن فداك! إلي قد علته بدراهم فلي عله علفه؟ فقال: لا! لأنك غاصب. فقتن: أرتن لوعطب ابغل ونفق أليس كان يلزمي؟ قال: نعم! قيمة بغل يوم خالقته. قتن: فإن أصاب ابغل كمرأوديرأوغمز؟ فقال: عبك قيمة ما يجعف الصخة والعيب يوم :زده عله. قتن: فمن يررفى ذكل؟ قال: أنرن وهو. إما أن يحلف هوعلي القيمة فتلزمك، فإن رد ابمين عبك فحلفت علي القيمة لزمه ذكل، أويألي صاحب ابغل بشهود يشهدون أن قيمة ابغل حين أكرى كذا وكذا فيلزمك. قتا: إلي كتت أعطيته درهم ورص بها وحلتى. فقال: إبما رص بها وحلكل حين قفى عبه أبوحنيفة بالجور والظلم، ولكن ارجع إبه فأخره بما أفتيتك به، فإن جعكل ي حل بغد معرفته فلا شيء عبك بعد ذكل. قال أبوولاد: فلما انصرفت من وجي ذكل لقيت المكاري فأخبرته بما أفتالي به أبو عبد الله وقلت ل: قل ما شئت حتى أعطيكه. فقال: قد حببت إل جعفر ين محمد ووقع ي قلى ل التفضيل وأنئن ي حل، وإن أحببت أن أرد عبك الذي أخذت منك فعلتن.^{^[1330]}

[Abu Wallad alHnnat] I hired a mule to go to the Palace of Ibn Hubayra,^[1331] going there and coming back, for such-and-such a price. I went to attend to a debtor of mine. When I was near the aqueduct of Kufa, I was told the man had gone to the Nil,^[1332] so I went to the Nil. When I arrived at the Nil, I was told that he had gone to Baghdad,^[1333] so

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I followed him and caught up to him. Then I settled what was between us and returned to Kufa. My trip lasted fifteen days. I informed the owner of the mule of my excuse and wanted to be absolved of liability for what I had done and conciliate him. So I gave him fifteen dirhams, but he refused to accept it. We agreed to have the matter settled by Abu Hanifa, so I told Abu Hanifa what had happened and the man told him [his side]. Abu Hanifa said to me, “What did you do with the mule?” I said, “I returned it to him in good condition.” The owner of the mule said, “Yes! After fifteen days!” Then Abu Hanifa asked the man, “What do you want?” He said, “I want the price for the hire of my mule; he kept it from me for fifteen days.” Abu Hanifa said, “I do not think you have a claim, because he hired it to take it to the Palace of Ibn Hubayra but breached [the agreement] and rode it to the Nil and Baghdad, so he was liable for the value of the mule and the hire price was voided. Because he has returned the mule in good condition and you took possession of it, he is not liable for the hire price.” We then left him, and the owner of the mule began to sigh.^[1334] I felt pity for him for the verdict that Abu Hanifa gave, so I gave him something and absolved myself of him.

I went to the hajj that year and told Abu 'Abd Allah about Abu Hani- fa's verdict. He said, “It is because of such judgments and their like that the sky withholds its water and the earth withholds its blessings.” I said to Abu 'Abd Allah, “So what, then, is your position?” He said, “I believe you owe him the price for hiring the mule to ride from Kufa to the Nil, and the price for hiring the mule to ride from the Nil to Baghdad, and the price for hiring the mule to ride from Baghdad to Kufa; you should deliver all of that to him.” I said, “May I be made your ransom! I spent some money to feed [the mule]. Can I claim the money I paid back?” He said, “No! Because you were a usurper.” I said, “Do you think that if the mule died, I would not be liable?” He said, 'Yes! [You would be liable for] the price of the mule on the day you took it.” I said, “What if the mule suffers a fracture or injuries on its back, or develops a limp?” He said, “You owe the difference between its price when it was healthy and its price when it had acquired the defect with which you returned it to him.” I said, “Who determines that?” He said, “You and he. He either swears to its price and it becomes binding on you, or he makes you swear an oath and you swear to its price, and that then becomes binding on him. Or the owner of the mule may produce witnesses who testify that the price of the mule when it was hired was such-and-such, and it becomes binding on you.” I said, “I gave him some money, which he agreed to, and he absolved me.” He said, “He agreed to it and absolved you when Abu Hanifa issued an unjust and oppressive judgment against him. Go back to him and inform him of the verdict I gave to you. If he absolves you after knowing this, you owe nothing after that.”

When I went back, I found the person who had rented the mule and informed him of the verdict Abu 'Abd Allah issued to me. I said, “Tell me what you want so I can give it to you.” He said, “You made Ja'far b. Muhammad beloved to me and my heart developed a preference for him. You are absolved. If you would like me to return what I took from you, I will do so.”

On Obligations

الحلي عن أبي عبد هللا في زجل حلف بيمين أن لايتكلم ذا قرابة ل، قال؛ ليس بشيء، ٧ ي ي ١ ب

فلكلم الذي حلف عله. وقال؛ كل عين لايراد بها وجه هللا عؤوجل فليس بطيء، في طلاق أوعتق. قال؛ وسألنه عن امرأة جعلت ما لها هديا بيت هللا إن أعارت متاعها لغلانة وفلانة، فأعار بعض أهلها بغير أمرها. قال؛ ليس علها هدي. إننا الهدي ما جعل لل هديا للكعبة فذلك الذي يوفي به إذا جعل لل، وماكان من أشباه هذا فليس بشيء، ولاهدي لايتذكرفيه اسم هللا عؤوجل. وسئل عن الرجل يقول علي ألف بدنة وهو محرم بألف حجة. قال؛ ذلك من خطوات الغيطان.^{^[1335]}

['Ubayd Allah al-Halabi:] Regarding a man who vowed to not speak to a relative of his, Abu 'Abd Allah said, “It [the vow] is not effective. He may speak to the person he made the vow against.” And he said, “Any vow that is not made for the sake of the countenance of God, the Mighty and Majestic, is ineffective, whether the vow is for divorce or for manumission.” I asked him about a woman who vowed to give her provisions as a sacrifice to the House of God if she ever loaned her provisions to certain persons. [It happened that] some of her family members loaned her things [to one of those persons] without her permission. He said, “She does not owe a sacrifice. The sacrifice is only what God has designated as a sacrifice to the Ka'ba, and that is to be fulfilled when is made for the sake of God. Things of this sort are

ineffective. There is no [legal] sacrifice over which the name of God, the Mighty and Majestic, has not been invoked.” He was asked about a man who vowed to make one thousand sacrifices in a state of pilgrim sanctity for one thousand hajj pilgrimages. He said, “This is an illusion of the devil.”

محتد ين يحتى الخثعمئ قال: كثا عند أبي عبد الله جماعة إذ دخل عله رجل من موالى أبي جعفرفسلم عله بم جلس وق، بم قال ل: جعلت فداك! إفي كنت أعطيت الله عهادا إن عافابي لله من شيء كنت أخافه على نضي أن أتصدق يحميع ما أملك، وإن الله عزوجل عافابي منه، وقد حولت عيالي من مهزلي إلى قبة من خرب الأنصاروقد جملت كل ما أملك فأنا باع داري وجميع ما أملك فأتصدق به. فقال أبو عبد لله: انطلق وقوم مزك وجميع متاعك وما تملك بقيمة عادلان وأعرف ذلك، بم أعمد إلى صحيفة يضاء فاكتب فيها جملان ما قومت، بم انظرإلى أوئق الناس في نفسك فادفع إيه الصحيفة وأوصيه وئره إن حدث بك حدث الموت أن ييع مزلك وجميع ما تمكل فيتصدق به عنك، بم ارجع إلى مخزك وقم في ماكل على ماكتت فيه فكل أننص وعياكل مثل ماكتت تأكل، بم انظركل شيء تصدق به فيما نستقبل من صدقة أو صلا، قرابة أوفي وجوه الزنفاكتب ذكل لله وأحصه، فإذاكان راس السنة فانطلق إلى الرجل الذي أوصيت إيه فمره أن يحرج إيك الصحيفة، ?ناً اكتب فيها جملان ما تصدقت وأخرجت من صلان قرابة أوبزنفي تكل السنة، بم افعل ذكل في لله سنة حى ني لل يحميع ما نذرت فيه ويق كل مخزلك وماكل إن شاء لله. قال: فقال الرحل فرجت عى يايئ رسول الله.' جعلى لله فداك.'^{^[1336]}

[Muhammad b. Yahya al-Khath'ami:] A group of us were with Abu 'Abd Allah when a man came to him from the clients of Abu Jafar.^[1337] He greeted Abu 'Abd Allah and then sat down and wept. Then he said to Abu 'Abd Allah, “May I be made your ransom! I made a covenant with God that if he cured me of something that I feared for myself, I would give everything I owned in charity. God, the Mighty and Majestic, cured me of it. So I moved my family from my home to a dome in the slums of the Ansar. I took everything I owned to sell my house and all that I possessed in order to give it away in charity.” Abu 'Abd Allah

said, “Go and assess your house and all your provisions and belongings at a fair price, and clarify their worth. Then take a white piece of paper and write on it the total value. Go to the most reliable person you know, give him the paper, and entrust him and tell him to sell your house and all your belongings if death befalls you and to donate it on your behalf.^[1338] Then go back to your house and live on your wealth as you used to, and carry on with your lives, you and your family, as you did before. Then keep track of everything you donate in the future as charity or gift to your kin or provide in other charitable donations and write it all down and calculate [its value]. At the beginning of the year, go to the man you entrusted and ask him to give you the paper and write on it everything you donated and spent as gifts to your kin or as charitable donations in that year. Do that every year until you fulfill your entire vow to God. You will keep your home and belongings, God willing.” The man said, “You have relieved me, O son of the Messenger of God! May God make me your ransom!”

قال الصادق [وقدسئل عن اللقطة]: أفضل ما يستعمله الإنسان ي اللقطة إذا وجدها ألا يأخذها ولا يتعرض لها، فلو أن الناس ركوا ما يجدونه لجاء صاحبه فأخذه, وإن كانت اللقطة دون درهم فه كل لا نفلتفها، وأن وجدت ي الحرم دينارا مطنئا فهو كل لانفلتفه، وإن وجدت طعانا ي مفازة فقومه على نفسك لصاحبه بم "هل فإن جاء صاحبه فرد عله القيمة، وإن وجدت لقطة ي دار ودانت عامرة في لأهلها، وإن كانت خرابا في لمن وجدها,^{^[1339]}

[Jafar al-Sadiq:] The best thing a man can do with lost property that he finds is to refrain from taking it and avoid it. If everyone left it alone, its owner would [eventually] come and take it. If the lost property is worth less than a dirham, you can keep it and you do not have to make it known. If you find an unengraved dinar in the sacred precinct, you can keep it and you do not have to make it known. If you find food in a desert, make note of its value for its owner and consume it. If its owner comes, give him its value. If you find lost property in an inhabited home, it belongs to the residents. If the home is in ruins, it belongs to whoever finds it.

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ابن أض الفضيل ين بار قال: كنت عند أبي عبد الله فدخلت امرأة وكنت أقرب الفوم إيها، فقالت لي: إسآل،فقلنه: عمتا ذا؟ فقالت: إن ابني مات ورك مالاكان ي يد ألمي فأتلغه، بم أفاد مالا فأودعنيه، فلي أن آخذ منه بقدر ما أتلف من شيء؟ فأخبرته بذلك فقال: لا! قال رسول لله — صلي لله عله وآل وسلم: أد الأماتة إلى من ائتمنك

ولا تخن من خانك.^{^[1340]}

[Hasan, the nephew of al-Fudayl b. Yasar:] I was with Abu 'Abd Allah when a woman came in, and I was the nearest to her. She said to me, “Ask him.” I said, “About what?” She said, “My son died and left behind some wealth that was in the possession of my brother, but he squandered it. He then earned some wealth and entrusted me with it. Can I take from it the amount that he squandered?” I informed him [Ja'far al-Sadiq] of this and he said, “No! The Messenger of God (may God's prayer and peace be upon him and his Family) said, ‘Pay the deposit [back] to whoever deposited it with you, and do not betray the person who betrayed you.'”

OGfts

إراهببم الكري قال: سألت أبا عبد الله عن الرجل كون ل الضبعة الكببرة فإذاكان

يوم المهرجان وانيروز أهدوا إله الشيء ليس هو علهم، يتقرون بذلك الشيء إليه. فقال: أليس هم مصلين؟ قلص ه: بلي! قال: فلقبل هديتهم ويتكافهم.^{^[1341]}

[Ibrahim al-Karkhi:] I asked Abu 'Abd Allah about a man who owns a large estate. On the [Persian feast] days of Mihrgan and Nawruz, they [the celebrators] give him gifts. They do not have to do it, but they want to make friends with him by that gift. He said, “Do they not pray?” [that is: Are they not Muslims?] I said, 'Yes!” He said, “He should accept their gift and reciprocate it.”

إسحاق ين عمارقال: قلنا لأبي عبد لله: ما تقول ي رجل يهب يبده ألف درهم أو أقل أو أكبر فيقول: حلني من ضربي إياك أو من كل ما كان مني إلك ومما أخفتك وأرهبتك، فيحتل ويجعله ي حق رغبة فيما أعطاه، بم إن المولى بعد أصاب الدراهم اني أعطاه ي موضع قد وضعها فيه العبد فأخذها المولى، أحلال ه ل؟ فقال: لا! فقلت ل: أليس العبد ومال لمولاه؟ قال: ليس هذا ذاك. بم قال: قل ل فليرذها عله فإئه لايحق ل، فإنه افتدى بهانفسه من العبدمخافة العقوبة والقصاص يوم القيامة.^{^[1342]}

[Ishaq b. 'Ammar:] I said to Abu 'Abd Allah, 'What is your position regarding a man who gifts his slave one thousand dirhams, or more or less, and says, Absolve me for beating you or for everything I have done to you and for frightening and intimidating you.' He absolves him because of what he gave him. Later, the master finds the money he gave to his slave in the place where the slave put it, and the master takes it. Is it lawful for him?” He said, "No!" I said to him, "Do the slave and his wealth not belong to his master?” He said, "This is not such a case.” Then he said, "Tell him to return the money to him [the slave], because it is not lawful for him [the master]. He sacrificed it on behalf of himself for the slave out of fear of punishment and retaliation on the Day of Resurrection.”

عمر الحلى عن أبي عبد الله قال: سأله عن دار لم نقسم فتصدق بععض أهل الدار بنصيبه من الدار؟ قال: ;يحوز. قلده: أرى إن كانمى هبة؟ قال: ;يحوز. قال: وسألنه عن رجل أسكن رجلا داره حياته. قال: يجوز ل، وليس ل أن يجرجه. قلنى: فل ولعقبه؟ قال: ;يجوز. وسأله عن رجل أسكن رجلا ولم يوقت ل شيئا. قال: يجرجه صاحب الدارإذا شاء.^{^[1343]}

['Umar al-Halabi:] I asked Abu 'Abd Allah about a home that is not divided, and one of the owners of the house donates his share of it as charity. He said, "That is permissible [and effective].” I said, 'What is your position if he gave it as a gift?” He said, "That is permissible.” I asked him about a man who houses another man in his home for the duration of that man's life.^[1344] He said, "That is permissible, and he cannot evict him.” I said, "[What if it is] for him and his successors?” He said, "That is permissible.” I asked him about a man who houses another man for an indefinite amount of time. He said, "The owner of the house can evict him if he wants.”

جعفر ين حيان قال: سألت أبا عبد هللا عن رجل وقف غلة ل على قرابة من أيه وقربة من أمه، وأوص لرجل ولعقبه من تكل الفئة، ليس ينه ويته قربة، بثلاثمائة درهم في كل ستة، ويقتم ابافي على قريه من أيه وقربنه من أقه. قال: جائزلئذي أوص ل بذلك. قلت: أريت إن لم يخرج من غهل الأرض آلي وقفها إلا خمسمائة درهم؟ قال: أليس في وصيته أن يعطى الذي أوص ل من الفئة ثلاثمائة درهم ويقشم ابافي على قربنه من أمه وقرينه من أيه؟ قلت: نعم! قال: ليس لقرينه أن؛خذوا من الفئة شيئا حي دوفي الموص ل يلثمائة درهم، بم لهم ما يثني بعد ذكل. قتا: أريثى إن مات الذي أوص ل؟ قال: إن مات كانت الثلاثمائة درهم لورثته يتوارونها ما بي أحد، فإذا انقطع وريه ولم يق متهم أحدكات الثلاثمائة درهم لقربة المؤت تزدإلى ما يخرج من الوقف، بم يقسم يتهم ينوارون ذكل ما بقوا وبقيت الفتة. قتى: فلورثة من قربة الميبت أن ييعوا الأرض إذا احتاجوا ولم يكفهم ما يخرج من الفئة؟ قال: نعم؛ إذا رضواكلهم وكان ابيع خبرك لهم باعوا.^{^[1345]}

[Ja'far b. Hayyan:] I asked Abu 'Abd Allah about a man who established a pious endowment for his paternal and maternal relatives with his revenues [from a piece of land]. He also bequeathed some of this revenue to a man and his successors who were not related to him, at an amount of three hundred dirhams per year. The rest was to be divided between his paternal and maternal relatives. He said, “The bequest is legally valid for those for whom it was made.” I said, 'What is your position if the revenue from the land he donated yields only five hundred dirhams?” He said, “Does his will not mention a bequest of three hundred dirhams from the revenue for a specific person and the rest to be divided between his paternal and maternal relatives?” I said, “Yes!” He said, “His relatives cannot take anything from the revenue until the person bequeathed three hundred dirhams has received it in full. Then they receive the remainder.” I said, “What is your position if the beneficiary of the bequest passes away?” He said, “If he dies, the three hundred dirhams go to his heirs, who inherit it as long as one of them remains. If he no longer has heirs and nobody remains, the three hundred dirhams go to the relatives of the deceased [that is, the original owner]; they revert to the proceeds from the pious endowment, and that is then divided and those who remain inherit it as long as the revenue [from the land] persists.” I said, “Can the heirs who are related to the deceased sell the land if they need to and the revenue from it is not enough for them?” He said, “Yes! If they all agree and the sale is good for them, they may sell it.”

On Manumission

بعض آل أعين عن أبي عبد« الله قال: من كان مؤمتا فقد« عتق بعد« سبع سنين، أعتقه صاحبه أم لم يعتقه. ولا تخل خدمة من كان مؤمئا بعد سبع سنين.^{^[1346]}

[A member of Al A'yan:] Abu 'Abd Allah said, “Any believer is manumitted after seven years, whether or not his master manumits him. It is not lawful to receive the services of a believer after seven years.”^[1347]

يعقوب ين شعيب عن أبي عبد الله قال: سألته عن الرجل كون ل الخادم تخدمه فيقول ه للان تخدمه ما عاش، فإذا مات قبي حرة. فتأدق الأمة قبل أن يموت الرجل تخمس سنين أو ستة، ثم ;بدها ورثتنه« ألهم أن يستخدموها قدر ما أبقت؟ قال: إذا مات الرجل فقد عتقت.^{^[1348]}

[Ya'qub b. Shu'ayb:] I asked Abu 'Abd Allah about a man with a handmaiden who serves him. Then he says that she belongs to so-and-so, that she must serve him for the rest of his life and that she will be free after his death. The slave runs away five or six years before the man dies, and then the heirs of the man find her somewhere. Can they make use of her for the length of time she was on the run? He said, “When the man died, she was manumitted.”

عبد الله ين طلحة عن أبي عبد الله قال: سألنه عن رجل مات وتزك مالاكثيرا وترك أineffective because he wished to harm the partners, so the owners will continue to own him according to their original shares.”

الفضيل بن بسارقال: عبد مسلم عارف أعتقه رجل فدخل به على أبي عبد الله. قال: يا هذا من هذا السندي؟ قال الرجل: عارف وأعتقه فلان٠ فقال أبو عبد هللا: ليت إني كنت أعتقته. فقال السندي لأبي عبد الله: إفي قلت لمولاي: بعى بسبعمائة درهم وأنا أعطيك ثلاثمائة درهم. فقال أبو عبد هللا: إن كان يوم شرطت كل مال فعيك أن تعطيه، وإن لم كن كل مال يومئذ فليس عيك شيء.^{^[1351]}

[Al-Fdyl b. Yasar:] A Shi Muslim slave was manumitted by someone and was then brought to Abu 'Abd Allah. He said, “O you! Who is this Sindi [that is, a man from the Indian subcontinent]?” The man said, “He is a Shi Muslim manumitted by so-and-so.” Abu 'Abd Allah said, “I wish I were the one who manumitted him.” The Sindi said to Abu 'Abd Allah, “I said to my master, ‘Sell me for seven hundred dirhams and I will give you three hundred dirhams.'” Abu 'Abd Allah said, “If on the day you made that commitment you had money, you must pay him, but if you did not have money at the time, you owe nothing.”

On Agency

هشام ين سالم عن أبي عبد هللا ني رجل ودل آخرعلى وكالة ني أمرمن الأموروأشهد ل بذكل شاهدين، فقام الوكيل فخرج لامضاء الأمر، فقال: اشهدوا أبي قد عزلى فلائا عن الوكالان. فقال: إن كان الوكيل أمغى الأمرالذي وكل عيه قبل أن يعزل عن الوكالان فإن الأمر واقلخ ماض على ما أمضاه الوكيل، كره الموكل أم رثي. قتى: فإن الوكيل أمغى الأمرقبل أن يعلم بالعزل أويلفه أنه قد عزل عن الوكالان فالأمرعلى ما أمضاه؟ قال: نعم! قتى: فإن بلقه العزل قبل أن يمعص الأمربم ذهب حى أمضاه لم نمكن ذكل بشيء؟ قال: نعم؛ إدن الوكيل إذا وكل بم قام عن المجلس فأمره ماض أبدا، والوكالاذثابتة حى يلفه العزل عن الوكال بثقة يلفه أومشافهة بالعزل عن الوكالان.^{^[1352]}

[Hisham b. Salim:] Regarding a man who delegated another as an agent in a matter and had two witnesses attest to it on his behalf, and the agent then went to fulfill the task and then the principal said, “Bear witness that I have dismissed so-and-so of his agency,” Abu 'Abd Allah said, "If the agent fulfilled the task for which he was delegated before he was dismissed from his agency, the task has been fulfilled on the basis of the agent's actions, whether the principal likes it or not.” I said, "So if the agent fulfilled the task before he learned of his dismissal or received the news that he has been dismissed from his agency, his fulfillment of the task is effective?” He said, "Yes!” I said, "So if he learns of his dismissal before fulfilling the task but then fulfills it anyway, is his action ineffective?” He said, "Yes! If the agent was delegated and then departed from the setting in which he was appointed, his actions are perpetually effective and his agency affirmed until he receives notice of his dismissal by being informed by a reliable person or receiving a verbal communication of dismissal from his agency.”

On Marriage

علاء ين سبابة قال: سألت أبا عبد هللا عن امرأة وكلت رجال بأن يزؤجها من رجل فقبل الوكالان وأشهدت ل بذلك فذهب الوكيل فزواجها، ۶ إنها اكرت ذلك عن الوكيل وزعمت أنها عزته عن الوكال وأقامت شاهدين أنها عزته، فقال: ما يقول من قئبلكم في ذلك؟ قلت: يقولون بنظر ي ذلك، فإن كانت عزلنه قبل أن يزوج فالوكال باطلة والهزوج باطل، وإن عزته وقد زوجها فالهزوج ثابت على ما زوج الويل وعلى ما ائفق معها من الوكال إذا لم يتعد شيئا مما أمرت به واشزطت عله ي الوكالة« قال: يزون الوكيل عن وكالتها ولم يعلمه بالعزل؟! فقدت: نعم! يغمون أنها لو وكلت، رجلا وأشهدت ي الملأ وقالت ي الملأ اشهدوا أفي قد عزلته، بطلت وكالته وإن لم يلمم بالعزل ويتقضون جميع ما فعل الوكيل ي التكاح خاصة، وي غيره لا بطلون الوكال إلا أن يلمم الوكيل بالعزل، وتقولون: المال منه عوض لصاحبه والفرج ليس منه عوض إذ وقع منه الول« فقال: سبحان هللا ما أجور هذا الحكم وأفسده! إن الكاح أحرى وأحرى أن يحتاط فيه وهوفرج ومنه ككون الول« إن عيا — عيه السلام — أنتنه امرأة مستعدية على أخيها فقالت: يا أميرالمؤمنين! وكلت، أخ هذا بأن يزوجني رجلا وأشهدت ل ۶ عزلته من ساعته تكل، فذهب فزوجني ولي ببنة أفي قد عزكه قبل أن يوني وأقامت ابينة« فقال الأخ: يا أمير المؤمنين! إنها ويتني ولم نلمني أنها عزتني عن الوكال حني زوجتها كما أمرني به« فقال لها: ما تقولين؟ قالت: قد أعلمته يا أميرالمؤمنين! فقال لها: أكل بينة بذلك؟ فقالت: هؤلاء

شهودي يشهدون. فقال لهم: ماتقولون؟ قالوا: نشهدإدها قالت اشهدواأى قد عزبت أخ فلانا عن الوكالة بتزوخ فلانا وأى مالكة لأمري قبل أن يزوجنى فلائا. فقال: أشهدتنكم على ذكل بعلم منه ومحعرص؟ قالوا: لال قال: أفتشهدون أدها أعلمته اعلزلكما أعلمته الوكالة؟ قالوا: لا! قال: أرى الوكالة ثابتة والنكاح واقعا! أين الزوج؟ فجاء. فقال: خذ بدها. بارك الله كل فيها. قالدا: بتا أمير المؤمنين! أحلفه أى لم أعلمه اعلزل وأنه لم بجلم بعزلي إقاه قبل التكاح. فقال: وتحلف؟ قال: نعم يا أميرالمؤمنين.' فحلف، فأثبت وكالنه وأجازالنكاح.^{^[1353]}

['Ala b. Sayaba:] I asked Abu 'Abd Allah about a woman who appointed a man as an agent to wed her to a man. He accepted the agency and she had witnesses attest to it, so the man went and contracted the marriage [for her]. Then she denied the agent's actions and claimed that she had dismissed him from his agency, and she produced two witnesses to that effect. He said, “What do the [jurists] in your town say about this?” I said, “They say it depends. If she dismissed him before he contracted the marriage, the agency is void and the marriage invalid. If she dismissed him after he contracted the marriage, the marriage is valid on the basis of the agent's actions and within the terms of the agency agreement, so long as he did not exceed his authority with respect to what she ordered him to do and what she stipulated for his agency.” He said, “They dismiss the agent from her assignment without her informing him of his dismissal?” I said, “Yes! They maintain that if she appointed a man and had a crowd witness it, and then said to the crowd, ‘Witness that I have dismissed him,' his agency is voided even if he does not know about the dismissal. They void all of the agent's actions with respect to marriage exclusively; for other things they do not void the agency unless the agent learns of his dismissal. They say, ‘Money can be replaced for the one who loses it, but [sexual access] cannot be replaced because it may result in a child.'” He said, “Praise be to God! How unjust and wicked this ruling is! It is much more appropriate to safeguard marriage (that is to say, a contract of marriage should be deemed irrevocable as far as possible); it bestows sexual access and may result in a child. 'All was approached by a woman making a claim against her brother. She said, ‘O Commander of the Faithful! I appointed my brother as an agent to marry me to a man, and I had witnesses for this. Then I dismissed him shortly thereafter, but he went and married me [to the man anyway]. I have evidence that I dismissed him before he married me off.' And she produced the evidence. The brother said, ‘O Commander of the Faithful! She appointed me as an agent but did not inform me that she had dismissed me from the agency until I had married her off as she had ordered me to.' 'Ah said to her, ‘What do you say?' She said, ‘I informed him, O Commander of the Faithful!' 'Ah said to her, ‘Do you have evidence for that?' She said, ‘These are my witnesses who will testify.' 'Ah said to them, ‘What do you say?' They said, ‘We testify that she said, 'Witness that I have dismissed my brother so-and-so from his agency to marry me to so-and-so, and that I am in charge of my affairs, before he marries me to so-and-so.”' 'Ah said, ‘She had you witness to this with his knowledge and in his presence?' They said, ‘No!” 'Ah said, ‘Do you testify that she informed him of his dismissal just as she informed him of his appointment?' They said, ‘No!' 'Ah said, ‘I hold that the agency is valid and the marriage is effected. Where is the husband?' The husband came and 'Ah said, ‘Take her hand. May God bless you with her.' She said, ‘O Commander of the Faithful! Make him swear that I did not inform him of his dismissal and that he did not know that I had dismissed him before the marriage.' 'Ah said [to the brother], ‘Do you swear?' He said, ‘Yes, O Commander of the Faithful!' He swore and 'Ah affirmed his agency and approved the marriage.”

عمرين حنظلة عن أبى عبد الله قال: سألته عن زجل قال لآخر: إخطب لى فلانة فما

٠٠ ٠

فعلث شيئا مما قاولك من صداق أوضمنت من شيء أوشرطك فذلك لى رثئ وهو ي ه٠٠ه * ي ٠ ٠٠ حم ٠٠٥ ٥ ي ق ٠٠ ء

لازم لي، ولم يشهد على ذلك. فذهب فخطب ل وبذل عنه الصداق وغير ذلك مما طابوه وسألوه، فلتتا رجع إيه أنكر ذلك كهل. قال: يغرم لها نصف الصداق عنه، وذلك أنه هوالذي ضيع حقها. فلتئا لم قثهد لها عله بذلك الذي قال ل حل لها أن نززوج، ولايحل للأول فيما سنه وبين الله عزوجل إلاأن يطلنها، لأن الله نغالى يقول:.جإمعتالك بمغروفف أؤ دسرج باحتتان^. فإن لم يفعل فإئه مأثوم فيما ببنه ونن لله عزوجل، وكان الحكم الظاهرحكم الإسلام، وقد أباح لله عزوجل لها أن تتزوج.^{^[1354]}

['Umar b. Hanzala:] I asked Abu 'Abd Allah about a man who said to another man, "Marry so-and-so for me. Whatever you negotiate as the dower, and whatever liabilities you assume or conditions you make, I agree to and will be bound by.” However, he did not ask anyone to witness this. He [the agent] went and contracted the marriage and paid the dower on his [the groom's] behalf in addition to other things they [the bride's family] requested. When he [the agent] returned, [the groom] repudiated everything. He said, “He [the agent] will be charged for half of her dower on behalf of the man, because he [the agent] is the one who caused her to lose her right. Because he [the agent] did not get any witnesses for the bride's benefit to testify to what the man had said to him, it is permissible for her to marry [someone else], and it is obligatory for the man [who supposedly ordered the agent], between him and God, the Mighty and Majestic, to divorce her, because God, the Exalted, says: ‘Retain in honor or release in kindness.'^[1355] If he does not do so, he has sinned with respect to what is between him and God, the Mighty and Majestic, but the legal presumption is what the law of Islam requires: God, the Mighty and Majestic, made it permissible for her to marry [whomever she wishes].”

أبوعبيدة عن أبي عبد هللا ي رجل أمررجال أن يزؤجه امرأة من أهل البرص من بي تمم فزؤجه امرأة من أهل الكوفة من بي تمم، قال: خالف أمره، وعلى الأمورنصف الصداق لأهل المرأة، ولاعتدة علها ولامماث يتهما. فقال بض من حرصه: فإن أمره أن وجه امرأة ولم يسم أرضا ولا قبيلة، بم جحد الآمرأن كون أمره بذلك بد ما زوجه؟ فقال: إن كان لملأموربيتة أنه كان أمره أن وجه كان الصداق عل الآمر، وإن لم كن ل بيتة كان الصداق عل المأمورلأهل المرأة، ولامماث يتهما ولاعدة علها، ولها نصف الصداق إن كان فرض لها صداقا.^{^[1356]}

[Abu ‘Ubayda:] Regarding a man who ordered another man to wed him to a Basran woman from the Banu Tamim, but he wed him to a Kufan woman from the Banu Tamim, Abu ‘Abd Allah said, “He contravened his order. The ordered person owes half of the dower to the family of the woman, and she does not have to observe a waiting period, and they [the woman and the person who gave the order] do not inherit from one another.” One of those in attendance said, “What if he ordered him to wed him to a woman without specifying her place of origin or tribe, and then the person who gave the order denied that he had given such an order after the marriage had already been contracted.” Abu ‘Abd Allah said, “If the agent has proof [that is, witnesses] that he ordered him to marry him [to an unspecified woman], the dower is owed by the person who gave the order. If he does not have proof, the dower is owed to the woman's family by the agent. The two [the woman and the person who gave the order] will not inherit from one another and the woman does not have to observe a waiting period. She gets half the dower if a [specific amount of] dower was assigned to her.”

أبو ولآد الحئاط قال: سئل أبا عبد هللا عن رجل أمر رجلا أن يزؤجه امرة بالمدينة ومستاها ل، والذي أمره بالعرإق، فخرج المأمور فزواجها إياه بم قدم إلى العراق فوجد الذي أمره قد مات. قال: ينظر في ذلك. فإن كان المأمور زواجها إياه قبل أن يموت الآمربم مات الآمربده فإن المهرفي جميع ذلك المماث، بمنزل الذين. وإن كان زواجها إياه بد ما مات الآمرفلا شء على الآمروال على المأمور والنكاح باطل.^{^[1357]}

[Abu Wallad al-Hannat:] Abu 'Abd Allah was asked about a man who ordered another man to wed him to a woman in Medina, and he provided him with her name. The person who gave the order was in Iraq. The ordered person departed and wed her to him, then returned to Iraq and found that the person who ordered him had died. He [Ja'far al-Sadiq] said, "It depends [on the dates of the two events]. If the ordered person wed her to him before he died, and the person who gave the order died afterward, her dower is deducted from the entire estate. It is like a debt. If he wed her to him after he had died, the person who gave the order owes nothing, nor does the ordered person, and the marriage is invalid.”

عن أبي عبد هللا في رجل قبض صداق اينته من زوجها بم مات، هل لها أن تطال زوجها بصداقها أو قبض أيها قبضها؟ فقال: إن كانت وكلئه بقبض صداقها من زوجها فليس لها أن تطالبه، وإن لم نكن وثلته فلها ذلك ورجع الزوج على ورثة أيها بذلك. إلآأن :كون حينئذ صبغية في حجره فيجوزلأيهاأن يقبض صداقها عنها. ومتى طثقها قبل الدخول بها فلأيها أن بفو عن بض الصداق ويأخذ بصا، وليس ل أن يدع هللا. وذلك قول هللا عزوجل: لمإلأأن دفعون أؤيعؤاذي مده عقدة التكاح — يعي الأب والذي نوه المرأة وتويه أمرها من أخ أوقرابة أوغيرها.^{^[1358]}

Regarding a man who received his daughter's dower from her husband and then died; can she demand her dower from her husband, or does her father's receipt [of it] amount to her receipt? Abu 'Abd Allah said, "If she appointed him to receive her dower from her husband, she cannot demand it. If she did not appoint him, she has that right, and the husband can turn to her father's heirs for it. However, if she was a minor under his legal guardianship, her father is permitted to receive her dower on her behalf. If her husband divorces her before consummating [the marriage] with her, her father can forgo part of the dower and accept [the other] part, but he cannot forgo it entirely. This is what God, the Mighty and Majestic, says: ‘Unless they forgo or the person who has authority over the marriage contract forgoes.'^[1359] This refers to the father and whomever the woman appoints and entrusts her affairs to, such as a brother, a relative, or someone else.”

On Divorce

أو ولآد الحئاط عن أبي عبد هللا قال: سألته عن امراة ادعت على زوجها أده طللها تطلقة طلاق العدة طلاقا صحيحا — يي على طهر من غير جماع — وأشهد لها شهودا على ذلك، ?ناًأنكرالزوج يد ذلك؟ فقال: انكان إنكاره الطلاق قبل انقضاء العدة فان إنكاره للطلاق رجعة لها، وإنكان أنكرالطلاق يد انقضاء العدة فإن على الإمام أن يقرق ينهما يد شهادة الشهود، يد أن ثستحلف^{^[1360]} أنإنكاره للطلاق يد انقضا اعلدة.^{^[1361]}

[Abu Wallad al-Hannat:] I asked Abu 'Abd Allah about a woman who claimed that her husband divorced her with a single, revocable divorce in a valid divorce—that is, it took place when she was in a state of purity without intercourse—and witnesses testified to the divorce on her behalf, but the husband later denied it. He said, "If he denied the divorce before the waiting period had concluded, his denial counts as taking her back [that is, recommencing the union]. If he denied the divorce after the conclusion of the waiting period, the imam [represented by the court] must separate them from one another following the testimony of the [two] witnesses [to the divorce] and after the woman takes an oath that her husband's denial of the divorce took place after the conclusion of the waiting period.”

الحسن بن صالح قال: سألت جعفرين محشد عن زجل طلق امرأته وهوغائب في بلدة أخرى وأشهد على طلاقها زجلين، بم إله زجعها قبل انقضاء اعلدة ولم سهد على الرجعة، بم إنه قدم علها بعد انقضاء اعلدة وقد تروجت زجلا، فأرسل إيهاإى كتت قد زجعتك قبل انقضاء العدة ولم أشهد؟ فقال: لا سبيل ل علها لأله قد أقر بالطلاق وادى الرجعة بغيربينة فلا سبيل ل علتها، ولذلك يغض لمن طلق أن يلهد ولمن زجع أن ؤشهد على الرجعة كما أشهد على الطلاق. وإن كان قد أدركها قبل أن تزوج كان خاطبا من الخطاب.^{^[1362]}

[Hasan b. Salih:] I asked Ja'far b. Muhammad about a man who divorced his wife while he was in another town and had two men witness the divorce. Then he [verbally] took her back before the conclusion of the waiting period but did not have witnesses to his taking her back. Then he went to her after the conclusion of the waiting period and found that she had already married somebody else. He then sent a message to her, “I took you back before the conclusion of the waiting period but did not have witnesses to that.” He [Ja'far al-Sadiq] said, “He has no legal access to her, because he admitted to the divorce but claimed to have taken her back without proof. So he has no legal access to her. For this reason, a man who divorces [his wife] should call forth witnesses, and a man who takes his wife back should call forth witnesses, just as he called forth witnesses for the divorce. Had he reached her before she remarried, he could have been one of her suitors.”

مساعة قال: سأت أبا عبد هللا عن قول هللا عز وجل:.إفادئوا حكئا من أهلهل وعكئا من أهلهاه، أرأبا إن استأذن الحكمان فقالا للرجل والمرأة: أليس قد جعلتما أميا إينا في الإصلاح والتفرق؟ فقال الرجل والمرأة: نعم! فأشهدا بذلك شهودا عليهما، أيجوزتفريقهما عليهما؟ قال: نعم؛ ولكن لاتمكون إلاعلى طهرمن المرة من غير جماع من الزوج. قيل ل: 'أرأيت إن قال أحد الحكين قد فرغت يتهما وقال الآخرلم أفرق يتهما؟ فقال: لا ;كون تفرق حى يجتمعا جميعا على التفرق، فإذا اجتمعا على التفرق جازتفريقهما.^{^[1363]}

[Samaa] I asked Abu 'Abd Allah about the saying of God, the Mighty and Majestic, “Appoint an arbitrator from his family and an arbitrator from her family”:^[1364] “What is your position on [a case in which] the arbitrators ask permission and say to the man and the woman, ‘Did you not put your situation in our hands to restore or to separate?' The man and the woman say yes and two witnesses witness it. Will the decision of the arbitrators to separate them have legal effect?” He said, “Yes! But only if she is in a state of purity, during which time she has had no intercourse with the husband.” It was said to Abu 'Abd Allah, “What is your position if one of the arbitrators says he separated them and the other says he did not separate them?” He said, “There will be no separation until they both agree to separate them. If they agree on the separation, the separation will have legal effect.”^[1365]

ريدين معاوية قال: سألت أباعبدهللا عن المفقودكيف تصنع امراته؟ قال: ما سكتت عته وصيرت يجلى عتها، فإن ي رفعت أمرها إلى الوالي أجلها أرع سنن، ثم" يكتب إلى الصقع الذي فقد فيه فيسأل عته، فإن حيرعته يجياة صيرت وإن لم يجير عته بشيء حى تمعي الأردح ستهن دي ول الزح المفقود فقيل ل: هل للمفقود مال؟ فإن كان ل مال أنفق عليها حى بجلم حياته من موته، وإن لم ;كن ل مال قيل للولي: أنفق عليها، فإن فعل فلا سبيل لها إلى أن ترح، وإن لم يتفق عليها أجبره الوال على أن يطلق تطبقة ي استقبال العدة وي طاهر، فيصيرطلاق الولل طلاق الزوج، فإن جاء زوجها من قبل أن تتقضي عدتها من يوم طلنها الول فبدا ل أن حعها فه امراته وي عنده على تطلقتين، فإن انقضت العدة قبل أن يجتئء أو;راجع فقد حتت للأزواج ولاسبيل للأول عليها,^{^[1366]}

[Burayd b. Muawiya:] I asked Abu 'Abd Allah what the wife of a missing person should do. He said, “As long as she is quiet and patient, she is left alone. If she raises her case to the governor, he asks her to wait for four years, [during which time] he sends a letter to the region where [the husband] disappeared, asking about him. If he is informed that he is alive, she remains patient. If there is no news of him after four years, the husband's patron is called and asked, ‘Does the missing person have wealth?' If he has wealth, she will be paid her maintenance until it is known whether he is alive or dead. If he does not have wealth, the patron will be ordered to maintain her financially. If he does so, she cannot get married. If he does not, the governor forces him to divorce her [on the missing husband's behalf] while she is in a state of purity in order to commence the waiting period. So the divorce of the patron counts as the divorce of the husband. If her husband returns before the conclusion of the waiting period that began on the day she was divorced by the patron, he may take her back and she is his wife. She is with him with two divorces [remaining before they are fully separated]. If the waiting period concludes before his arrival or before he takes her back, she is lawful for other grooms and the first [husband] has no legal access to her.”^[1367]

On the Administration ofJustice

يوض ين عبد الرحمن، عن بعض رجال، عن أبي عبد الله قال: سألته عن البينة إذا أقيمت على الحق، أيجل للقاص أن يقعي بقول ابينة من غيرمسأل إذا لم يعرفهم؟ فقال: حمسة أشياء يجب على الناس الأخذ فيها بظاهرالحكم: الولايات، والمناكح، والمواريث،^{^[1368]} واذباغ، والشهادات. فإذاكان ظاهرالزجل ظاهرا مأموئا جازت شهادته ولا يسأل عن باطنه.^{^[1369]}

[Yunus b. 'Abd al-Rahman:] I asked Abu 'Abd Allah about testimony given in support of a claim: Can the judge decide on the basis of oral testimony without further questioning when he does not know the witnesses? He said, “People must take five matters at face value: guardianship, marriage, inheritance [that is, lineage], ritual slaughter, and testimony. If a man appears to be trustworthy, his testimony is accepted, and he will not be asked about his internal state.”

علقمة قال: قال الصادق وقد قلت ل: يا اين رسول هللا! أخبري عثنن تقبل شهادته ومن لا تقبل؟ فقال: بتا علقمة! كل من كان على فطرة الإسلام جازت شهادته. قال: فقلت ل: تقبل شهادة مقبرف باذنوب؟ فقال: بنا علقمة! لولم تقبل شهادة المقشفين لذنوب لما قبلت إلا شهادة الأنبياء والأوصياء، لأنهم المعصومون دون سانر الخلق. فمن لم نره بعينك ;ركب ذنبا أولم يشهد عليه بذلك شاهدان، فهو من أهل العدال وانار، وشهادته مقبول وإن كان ي نقسه مذنبا!.^{^[1370]}

['Alqama:] I said to [Ja'far] al-Sadiq, “O son of the Messenger of God! Inform me whose testimony is accepted and whose is not.” He said, “O 'Alqama! The testimony of anyone who has the innate disposition of Islam is accepted.” I said to him, “Is the testimony of someone who has committed sins accepted?” He said, “O 'Alqama! If the testimony of sinners is not accepted, only the testimony of prophets and their successors could be accepted, because they are the only infallible beings in all creation. Anyone whom you have not seen committing a sin with your eye, or who has not been seen doing so by two witnesses, is one of the upright and concealed people. His testimony is accepted even if he is internally sinful.”

عبد الله ين أبي يعفور قال: قلت لأبي عبد هللا: افأتررى عدال الزجل بين المسلمين حى ;تقبل شهادته لهم وعليهم؟ فقال: أن تعرفوه بالستز والعفاف وكزن ابطن

والفرج وايد والدان، ويعرف باجتناب الكبانزالي أوعد هللا عزوجل علها النارمن رسب الخمور والزنا والربا وعقوق الوادين والقرر من الزحف وغير ذلك. والدلالة على ذلك كهل أن كون ماترا لخميع عيوبه حي بحرم على المسلمين ما ورء ذلك من عشاته وعيوبه وتغتيش ما ورء ذلك، ويجب علهم تكيته وإظهارعدالته في الناس، ونكون منه التعاهد للصلوات الخمس إذا واظب علهن وحغظ مواقيتهن بحضور جماعة من المسلمين وأن لا يتخلف عن جماعتهم في مصلاهم إلا من علة، وإذا كان كذلك لازما لمصلأه عند حضور الصلوات الخمس فإذا سئل عنه في قبيلته ومحلنه قالوا: ما رأيا منه إلا خنا، مواظبا على الصلوات، متعاهدا لأوقاتها في مصلأه، فإن ذلك يجيز شهادته وعدالته بين المسلمين. وذلك أن الصلاة سأر وكثارة للذنوب، وليس عكن الشهادة على الرجل بأئه يصلى إذا كان لا بحضر مصلأه وتتعاهد جماعة المسلمين. وإنا جعل الخماعة والاجتماع إلى الصلاة لكل يعرف من يصلى ممئن لا يصلى، ومن يجفظ مواقيت الصلوات ممتن يضيع، ولولاذلك لم عكن لأحد أن يشهد على آخربصلاح لأن من لايصلى لاصلاح ل بين المسلمين، فإن رسول الله — صلى هللا عله وآل وسلم — هم بأن يجرق قوما في منازلهم لتكهم الحضور لخماعة المسلمين، وقدكان منهم من يصلى في يته فلم يقبل منه ذلك، وكيف تقبل شهادة أوعدالان بين المسلمين ممئن جرى الحكم من هللا عزوجل ومن رسول — صلى هللا عله وآل وسلم — قبته الحرق في جوف يته بالنار، وقدكان يقول رسول هللا — صلى هللا عله وآل وسلم: لاصلاة لمن لايصلى في المسجد مع المسلمين إلامن عنة.^{^[1371]}

['Abd Allah b. Abi Ya'fur]: I said to Abu 'Abd Allah, “How is the uprightness of a Muslim man known so that his testimony can be accepted for and against other Muslims?” He said, “They will know him by his concealment [that is, no one has ever seen him commit a sin], his chastity, and his restraint of his stomach, genitals, hands, and tongue. And he will be known by his avoidance of the major sins for which God, the Mighty and Majestic, promised hellfire, including drinking wine, fornication, usury, disrespect to one's parents, and fleeing war, among other things. This is all indicated by his concealment of all his faults, such that delving into anything beyond that of his [possible] mistakes and faults, and investigating beyond that, becomes unacceptable for Muslims. They should vindicate him and establish his uprightness among the people. [For his part,] he should demonstrate his commitment to

the five prayers by being careful to perform them and maintain their timeliness by joining the congregation of Muslims, and by trying not to miss joining their congregation in their place of prayer, except for a [valid] reason. If he is committed to his place of prayer when the times for the five prayers arrive, his tribe and neighborhood, if asked about him, would say, ‘We have seen only good from him, diligence in performing the prayers and a commitment to performing them on time in his place of prayer.' All this makes his testimony acceptable and establishes his uprightness among the Muslims. That is because the prayer is a concealer and an expiator of sins. It is not possible to testify that a man prays if he does not attend his place of prayer or commit to the Muslim congregation. The congregation and gathering for prayer were established so that it would be known who prays and who does not, and who prays on time and who does not. Otherwise, nobody would be able to testify about the righteousness of another, because whoever does not pray is not righteous among the Muslims. The Messenger of God (may God's prayer and peace be upon him and his Family) attempted to burn the houses of those who abandoned the Muslims' congregation. Some of them would pray in their homes, but that would not be accepted from them. How can Muslims accept the testimony or uprightness of someone whom God, the Mighty and Majestic, and His Messenger (may God's prayer and peace be upon him and his Family) decreed be burned inside their homes with fire? The Messenger of God (may God's prayer and peace be upon him and his Family) used to say, ‘There is no prayer for someone who does not pray in the mosque with the Muslims, except for a [valid] reason.'”

أبو بصير قال: سألت أبا عبد الله عن الرجل يأفي الوم فيتدى دار في أبتديهم ويقيم الذي في بده الدار البدئة أنه ورثها عن أيه ولابتدري كيف كان أمرها؟ فقال: أكارهم بيئة يستحلف وتدفع إله. وذكرأن عيا — عله السلام — أتاه قوم يختصمون في بغلة فقامت البينة لهؤلاء أنهم انتجوها على مذودهم ولم يبيعوا ولم يهبوا، وأقام هؤلاء البيئة أنهم انتجوها على مذودهم لم يبيعوا ولم يهبوا، فقغى بها لأكهرهم بيئة واستحلفهم. قال: فسأله حينئذ فقات: أريت إن كان اندي ادى الذار قال إن أبا هذا الذي هوفيها أخذها بغيرثمن، ولم يقم الذي هوفيها بيئة إلاأنه ورثها عن أيه. قال: إذاكان أمرها هكذا فه للذي ادعاها وأقام البيئة عيها.^{^[1372]}

[Abu Basil:] I asked Abu 'Abd Allah about a man who comes to a people and makes a claim to a house in their possession, and the person who possesses the house produces evidence that he inherited it from his father and was unaware of the circumstances surrounding it. He said, “Whoever has more evidence will be made to swear an oath, and it is then given to him.” He mentioned that 'Ah was approached by a people disputing about a mule. Evidence was brought in support of one side [to the conflict], claiming that they had bred it in their stable and never sold or gifted it; the other side brought evidence in support of their claim that they bred it in their stable and never sold or gifted it. 'All judged in favor of those who brought more evidence and made them swear an oath. I then asked Abu 'Abd Allah, 'What is your position on [a case in which] the person who claims the house says, ‘The father of this person who lives in it took it without paying for it,' and the person living in it does not produce evidence beyond [the statement] that he inherited it from his father?” He said, “If that is the case, it belongs to the person who claims it and produces evidence in support of his claim.”

On Crimes

حمزة ين خران قال: سألت أبا عبد هللا عن سارق عدا على رجل من المسلمين فعقره وغصب مال. بم إن السارق بعد تاب، فتظرإلى مثل المال الذي كان غصبه من الرجل فحله إيه وهو;ريد أن يدفعه إله ويتحئل منه مما صنع به. فوجد الرجل قد مات. فسأل معارفه هل تزك وارثا؟ وقد سألي أن أسأكل عن ذلك حى ستي إلى قولك. فقال أبو عبد هللا: إن كان الرجل الميت توالى إلى رجل من المسلمين فضمن جريرته وحدثه وأشهد بذكل على نفسه فإن مياث الميبت ل، وإن كان الميبت لم يتوال إلى أحد حي مات فإن ميراثه لإمام المسلمين. فقلت ل: فما حال الغاصب فيما سنه وبين اهللا تعالى؟ فقال: إذا هو أوصل المال إلى إمام المسلمين فقد سلم، وأما الجارحة فإن الجروح دقتش منه يوم القيامة.^{^[1373]}

[Hamza b. Humran:] I asked Abu 'Abd Allah about a thief who transgressed against a Muslim man by wounding him and seizing his wealth. Afterward the thief repented, so he took the same amount of wealth that he had stolen from the man and brought it to him with the intention of paying it back and being relieved of liability toward him for what he had done, but he found that the man had died. He asked the man's acquaintances whether he had left behind any heirs, and he asked me to ask you about the matter so he could follow your opinion. Abu 'Abd Allah said, "If the deceased is a client of a Muslim man who assumed liability for his offenses and actions, and he has witnesses to this effect, the inheritance of the deceased goes to him.^[1374] If the deceased was not a client of anyone when he died, his inheritance goes to the leader of the Muslims.” I said to him, "What is the situation of the usurper regarding what is between him and God, the Exalted?” He said, "If he delivers the wealth to the leader of the Muslims, he is safe [as far as his financial liability is concerned]. As for the wounds, they will be retaliated against on the Day of Resurrection.”

[حفص ين غياث النخى]^{^[1375]} قال: سألت أبا عبد الله عن رحل من المسلمين أودعه رجل من اللصوص درهم أو متاعا واللص مسلم فهل ;رذه عله؟ قال: لا ;رذه عله، فإن أمكنه أن ;رذه على صاحبه فعل، وإلاكان ي يده بمآزلة اللقطة يصيبها فيعزفها حولا، فإن أصاب صاحبها وإلاتصدق بها، فإن جاء صاحبها بعد ذلك حزربين الأجر والغرم، فإن اختارالأجرفهل الأجر، وإن اختارالغرم غرم ل وكان الأجرل.^{^[1376]}

[Hafs b. Ghiyath al-Nakha'!:] I asked Abu 'Abd Allah about a Muslim man who was entrusted with some money or provisions by a thief, the thief being Muslim. Should the man return it to the thief? He said, "He should not return it to him. If he can return it to its owner, he should do so. Otherwise, it will be in his possession like lost property that he found. So he is to advertise it to the public for one year. If he finds its owner [he will give it to him]; otherwise he can donate it. If the owner comes after [a year], the owner has a choice between accepting the divine reward [for the donation] or requesting compensation. If he chooses the reward, he gets the reward. If he chooses the compensation, [the donor] should compensate him for it and the reward goes to him [the donor].”

عبد الله ين سنان عن أبى عبد الله قال: سئل عن المؤمن يقتل المؤمن متعمدا أل توبة؟ فقال: إن كان قتله لإيمانه فلا توبة ل، وإن كان قتله لغضب أو لسبب شيء من أمر الدنيا فإن توبته أن ئقاد منه، فإن لم كن علم به أحد انطلق إلى أولياء المقتول فأقر عندهم يقتل صاحبهم، فإن عفوا عنه فلم يقتلوه أعطاهم الدبية وأعتق ضمة وصام شهرين متتابعين وأطعم ستقلين مسكيئا توبة إلى لله عز وجل⁶⁴٠ا

['Abd Allah b. Sinan:] Abu 'Abd Allah was asked about a believer who kills another believer intentionally: Can he repent? He said, "If he killed him because of his belief, there is no repentance. If he killed him out of anger or because of some worldly matter, his repentance is that the rule of retaliation is applied to him. If nobody knows [of his offense], he must go to the successors of the victim and admit to having killed their man. If they pardon him and do not kill him, he is to pay the blood-money to them, manumit a slave, fast for two consecutive months, and feed sixty poor individuals in repentance to God, the Mighty and Majestic.”

أبوالصباح الكنابى قال: قلص لأبى عبد لله: إدن لنا جارا من همدان يقال ل احلعد ين عبد الله وهويجلس إلنا فنذكرعلنا أميرالمؤمنين — عله اضلام — وفضله فبقع فبيه، أفتأذن لي فبيه؟ فقال لي: يا أبا الصباح! أفكنت فاعلأ؟ فقفت: إي والله.' نفن أذنت لي فبيه لأرصدئه فإذا صار فيها اقتحت عيه سبي فخبطته حى أقتله. فقال: با أبا الصباح! هذا الفتك، وقد نه رسول لله - صل لله عيه وآل وسلم — عن الفتك. با أبا الصباح! إن الإسلام قد الفتك.^{^[1377]} ^{^[1378]}

[Abu al-Sabbah al-Kinani:] I said to Abu 'Abd Allah, 'We have a neighbor from [the tribe of] Hamdan named Ja'd b. 'Abd Allah who sits with us, and when we mention 'All, the Commander of the Faithful, and his virtues, he slanders him. Do you give me permission [to punish him]?” He said to me, "O Abu al-Sabbah! Would you do it?” I said, "Yes, by God! If you give me permission, I will look out for him, and when he is there, I will rush at him with my sword and strike him to death.” He said, "O Abu al-Sabbah! This is assassination, and the Messenger of God (may God's prayer and peace be upon him and his Family) forbade assassination.^[1379] O Abu al-Sabbah! Islam did away with assassination.”

سماعة قال: سألت أبا عبد الله عن الرجل يقذف الرجل بالزفى فيعفوعنه ويجعله من ذلك ي حل، بم إله بعد يدو ل في أن يقدمه حى يجلده. فقال: ليس ل حد بعد اعلفو. فقلت ل: أرأيت إن هوقال: «بتا اين الزانية« فعفا عنه وتزك ذلك لثه؟ فقال: إن كانت أمه حية فليس ل أن يعفو. اعلفوإلى أهنه. متى شاءت أخذت بحقها. وإن كات أنته قد مات فإكه ول أمرها يجوز عفوه.^{^[1380]}

[Samaa] I asked Abu 'Abd Allah about a man who slanders another man for fornicating, but the victim pardons him and relieves him of liability. Afterward, he [changes his mind and] decides to bring the offender forth to be flogged in punishment. He said, “There is no prescribed (ihadd) punishment after a pardon.” I said to him, “What is your position on [a case in which] the offender says, ‘O son of a harlot!' but the victim pardons him and leaves the matter to God?” He said, “If his mother is alive, he does not have the right to pardon. The right to pardon belongs to his mother, and she can enforce her right whenever she wishes. If his mother is dead, he is the executor of her affairs and his pardon takes effect.”

عمارالساباطي عن أفى عبد الله قال: سمعته يقول: إن الحد لايورثكما توريث الدية والمال واعلقار، ولكن من قام به من الوة فطبه فهو ويبه، ومن تراه فلم يطله فلا حق ل. وذلك مثل رجل قذف رجلا [في أنته] وللمقذوف أخ، فإن عفا عنه أحدهما كان للآخرأن يطبه يجقه،لأئها أمهما جميعا واعلفولهما جميئا.^{^[1381]}

['Ammar al-Sabati:] I heard Abu 'Abd Allah say, “A hadd punishment is not inherited the way blood-money, wealth, and real estate are. However, whoever among [a victim's] heirs chooses to pursue it will have the right to it, and whoever abandons it has no right. It is like when a man slanders another man's mother, and the slandered man has a brother; even if one of them forgives him, the other can pursue his right because she is the mother of both of them and the right to forgive belongs to both of them together.”

عبد الرجن عن أبي عبد الله قال: سألته عن رجل قتل رجلين عمدا ولهما أولياء فعفا أولياء أحدهما وأبى الآخرون؟ فقال: يقتل الذين لم يجفوا، وإن أحبوا أن يأخذوا الدية أخذوا. قال عبد الرحمن: فقلت لأبى عبد لله: فرجال ن قتال رجال عمدا ول وبئان فعفا أحد الولتين؟ فقال: إذا عفا بعض الأولياء درئ عنهما الفتل وطرح عنهما من الدية بقدرحغبة من عفا، وأديا ابافي من أموالهما إلى الذين لم يحفوا.^{^[1382]}'

['Abd al-Rahman:] I asked Abu 'Abd Allah about a man who intentionally killed two men. They both had successors; the successors of one of them pardoned [him] and the others refused. He said, “Those who did not pardon may kill [the killer] or take the blood-money if they wish to do so.” I said to Abu 'Abd Allah, “Two men together intentionally killed a man who had two successors, and one of the successors pardoned [him].” He said, “If some of the successors pardon, neither [of the two killers] can be killed. The share of the blood-money of the one who pardoned is subtracted and the rest is paid to those who did not pardon.”

أبوولآد الحناط قال: سألت أبا عبد الله عن رجل مسلم قتل رجال مسلئا عمدا، فلم كن للمقتول أوباء من المسلمين إلآأوباء من أهل الدنئة من قراينه. فقال: على الإمام أن يجرض على قرابته من أهل يته الإسلدم، فمن أسلم منهم فهو ويبه، بدقع القاتل إبه، فإن شاء قتل وإن شاء عفا وإن شاء أخذ الدية. فإن لم يسلم أحدكان الإمام ول أمره، فإن شاء قتل وإن شاء أخذ الدية، يجعلها في بيت مال المسلمين. لأن جناية المقتول كانت على الإمام فكذلك كون دبنه لإمام المسلمين. قتن: فإن عفا عنه الإمام؟ فقال: إهنا هو حق جميع المسلمين، وإنا على الإمام أن يقتل أو يأخذ الدية، وليس ل أن يعفو.^{^[1383]}

[Abu Wallad al-Hannat:] I asked Abu 'Abd Allah about a Muslim man who intentionally kills another Muslim man, but the slain man has no Muslim successors and only dhimmi successors among his relatives. He said, “The imam should invite his relatives from his household to convert to Islam. Whoever converts to Islam becomes his successor. The killer will be delivered to him, and if he wishes he can have him killed, pardon him, or accept the blood-money. If nobody converts to Islam, the imam has authority over his affairs. If he wishes, he can kill [the killer] or he can accept the blood-money and place it in the Muslim public treasury. Had the slain man ever committed a crime, it would be for the imam [to compensate], and likewise his blood-money goes to the imam of the Muslims.” I said, 'What if the imam pardons him?” He said, “It is the right of all the Muslims, so the imam must either kill [him] or accept the blood-money; he cannot pardon.”

الحبئ عن أبي عبد هللا أثه سئل عن الرجل يمرعلى طرق من طرق المسلمين فتصيب داله إشانا يزجلها؟ فقال: ليس عله ما أصابت يزجلها ولكن عله ما أصابت يدها، لأن رجلها خلفه إن ركب، وإن كان قادها فإثه يلك بإذن هللا يتدها يضعها حيث يشاء. قال: وسئل عن تجى اغتلم فخرج من الدار فقتل رجال فجاء أخو الرجل فرصب الفحل باشيف فعقره ؟ فقال: صاحب الخى ضامن للديية ويقبض ثمن تجتجه. وعن الرجل يتئر بالرجل فيعقره وتحقر دايه رجالآخر؟ فقال: هو ضامن لما كان من شيء.^{^[1384]}

['Ubayd Allah al-Halabi:] Abu 'Abd Allah was asked about [a case in which] a man travels along one of the roads of the Muslims and his riding animal hits a person with its hind leg. He said, “He is not liable for what it hits with its hind legs but is liable for what it hits with its forelegs.^[1385] That is because its hind legs are behind him when he rides, but if he leads the animal, then he controls, by God's permission, its forelegs to be put where he wishes.” He was asked about a

Bactrian camel that becomes excited, leaves the building, and then kills a man. The brother of the man strikes the animal with a sword and cripples it. He said, “The owner of the Bactrian camel is liable for the blood-money [of the man] and is owed the price for the camel.” As for a man who scares another man and injures him, and his riding animal injures another man, he said, “He [the first man] is liable for it all.”

On Inheritance

زررة قال: هذا مما ليس فيه اختلاف عند أصحابنا عن أبي عبد الله وعن أبي جعفر أنهما سئلا عن امرأة تتكت زوجها وأمها وابنتيها؟ فقالا: للزوج الرع وللام الثدس والل بنتين ما بني، لأنهما لوكانا رجلين لم ككن لهما [شيء] إلاما بني، ولاتزإد المرأة أبد٠ا على نصيب الرجل لوكان مكانها.

وإن تزيك الميت أما أوأبا وامرأة وابنة فإن الغريضة من أربعة وعشرين سهما١: للمرأة الثمن ثلاثة أسهم من أربعة وعشرين، ولأحد الأبوين الئدس أربعة أسهم، والل بنة النصف اثى عشر سهما، ويني خمسة أسهم [ني] مردودة على سهام الابنة وأحد الأوين على قدرسهامهما، ولانجد على المرأة شيء.

وإن تزك أوين وامرأة وبنئا فني أيضا من أربعة وعشرين سهما: لآبوين الثدسان ثمانتنة أسهم — لكل واحد [منهما] أربعة أسهم — وللمرأة الثمن ثلاثة أسهم، ويجة النصف اثى عشرسهما١، ويني سهم واحد مردود على الابنة والأبويت على قدر سهامهم، ولا نجد على المرأة شيء.

وإن تزيك أبا وزوجا وابنة فللأب سهمان من اثى عشر [سهنا] وهو السدس، وللزوج الرع ثلاثة أسهم من اثي عشر [سهئا]، والل^ النصف ستة أسهم من اثي عشر[سهمئا]، وبني سهم واحد مردود على الابنة والأب على قدرسهامهما، ولايرد على الزوج ياء.

ولا ديثا أحد من خلق لله مع الول إلا الأبوان والزوج والزوجة. فإن لم كن [ل] ول وكان ول الول، ذكور كانوا أواناثا، فإنهم بمهزلة الول، [و]ول ابنين بمهزلة البنين يون مماث البنين، وول البنات بمزلة البنات يثون مماث ابنات، ويحجبون

الأبوين والزوج والزوجة عن سهامهم الأكار، وإن سفلوا ببطتين وثلاثة وأكتر، يربون ما يرث ول الصى ويحجبون ما يحجب ول الصى.^{^[1386]}

[Zurara:] There is no disagreement among our companions, on the authority of Abu 'Abd Allah and Abu Ja'far, that they were asked about a woman who [died and] left behind her husband, mother, and two daughters. They both said, “The husband gets one-quarter, the mother gets one-sixth, and the two daughters get the remainder, because if they were men they would get the remainder, and a woman does not get more than what a man would get if he were in her position.

“If the deceased leaves behind either a mother or a father, as well as a wife and a daughter, the inheritance comprises twenty shares: one-eighth to the wife (three shares out of the twenty), one-sixth for the parent (four shares), and one-half for the daughter (twelve shares); five shares remain, and these are added to the shares of the daughter and the parent according to their shares. Nothing is added to the shares of the wife.

“If the deceased leaves behind two parents, a wife, and a daughter, then it also comprises twenty shares: one-sixth to the two parents (eight shares, so each of them gets four shares), one-eighth to the wife (three shares), and one-half to the daughter (twelve shares). One share remains, which goes to the daughter and the parents according to their shares. Nothing additional goes to the wife.

“If the deceased leaves behind a father, a husband, and a daughter, the father gets two shares out of twelve, which is one-sixth; one-fourth, or three shares out of twelve, goes to the husband; and one-half, or six shares out of twelve, goes to the daughter. One share remains, which goes to the daughter and the father according to their shares, and nothing additional goes to the husband.

“No one among God's creation inherits along with a child except for the parents, the husband, and the wife. If the deceased does not leave a child but only a grandchild, male or female, the grandchild is counted as a child. The children of sons count as sons and inherit as sons; the children of daughters count as daughters and inherit as daughters; and they [both] preclude the parents, the wife, and the husband from inheriting at their higher rate. Even if the grandchildren are separated by two, three, or more generations, they inherit just like direct offspring do, and they preclude others from inheriting [at their higher rate] just like direct offspring do.”

بكير ين أعن قال: قلت لأبي عبد هللا: امرأة تتكت زوجها وإخوتها لاها وإخوتها وأخواتها لأيها؟ فقال: للزوج النصف ثلاثة أسهم، وللأخوة من الأم الثلت — الذكر والانتى فيه سواء — وبي سهم فهو للأخوة والأخوات من الأب — للذكر مثل حظ الأنثيين — ، لأن السهام لانغول، ولاينقص الزوج من النصف ولاالأخوة من الأم من ثلثهم. لأن هللا عزوجل يقول: خزفان كانوا أئرمن ذكل هم سرياء ى الثتبه، وإن كانت واحدة فلها السدس. والذي عتى هللا نبارك وتحالى فى قول: خزوإن كان رجل ورث كلال أواذ٠ ولن أخ أوأخت فلكل وحد مئقتا دثدس فإن كاش! أئر من دلك فهم رساء ى الثتبه إثما عتى بذلك الإخوة والأخوات من الأم خاصة. وقال ى آخر سورة النساء: ه اللين ئقبيكم ى الاله إن امرؤ قئت ليش لذ ولذ ولن أخت فها نغلفن ما نرك^ يحي أختا لأم وأب أوأختا لأب خزوانكادواإخوة رجالا ويئاء ئللذكر مثل حظ لاينبه فهم الذين ;:زادون وينقصون، وكذلك أولادهم الذين ;;زادون ويقصون. ولوأن امرأة لتكت زوجها وإخوتها لأمها وأختيها لأيهاكان للزوج النصف ثلاثة أسهم، وللإخوة من الأم سهمان، وبي سهم فهو للأختين للأب. وإن كانئن واحدة فهو لها لأن الأختين لأب لوكايا أخوين لأب لم ردا على ما بي، ولو كانضن واحدة أوكان مكان الواحدة أخ لم يزد على ما بي، ولايزاد أنتى من الأخوات ولا من الولد على ما لوكان ذكرا لم يزد عليه.^{^[1387]}

[Bukayr b. Ayan:] I said to Abu 'Abd Allah, “A woman [died and] left behind her husband, [half-] siblings through her mother, and [half-] brothers and sisters through her father.” He said, “One-half goes to the husband (three shares); one-third [two shares] goes to siblings through the mother, the male and the female being equal; and one share remains and goes to the siblings through the father, with the male receiving the share of two females. That is because the shares do not change. The husband does not suffer a loss to his half nor do the siblings through the mother to their third, because God, the Mighty and Majestic, says, ‘If they are more than that, they share in a third.'^[1388] If there is only one [sibling through the father, and she is female], she gets one-sixth. With the saying of God, the Praised and Exalted, ‘If a

man or a woman who is to be inherited has left no parent or child, but has left a brother or a sister, each of them receives one-sixth, and if they are more than that, they share in a third,'^[1389] He meant siblings through the mother only. At the end of the sura of Women, He says, ‘They seek your legal verdict. Say, “God gives a ruling regarding those who leave no parent or child. If a man dies with no child and has a sister, she receives half of what is left behind.” This means a full sister or a paternal sister. “And if there are brothers and sisters, the male receives the share of two females.”'^[1390] They and their children are the ones whose inheritance can increase and decrease. If a woman leaves behind her husband, sisters through her mother, and two sisters through her father, one-half goes to the husband, as three shares; two shares go to the sisters through the mother; and one share remains for the two sisters through the father. If there is only one sister [through the father], it [the share] goes to her, because if the two sisters through the father were two brothers through the father, they would not get anything above what remained. If there was one sister, or in the place of the one there was a brother, nothing would be added to the remainder. Nothing is added for either female siblings or children because if they were male, there would be nothing additional.”

عن زرارة قال: سألت أبا عبد الله عن رحل تزك أخاه لأمه وأمه وحده. قال: المال منهما نصفان. ولوكانا أخوين و مائة كان الجد معهم كواحد متهم، للجد ما صيب واحدا من الأخوة. وقال: وإن تزك أخته فلجد سهمان وللأخت سهم. وإن *دانتا أختين فلجد النصف وللأختين النصف. قال: وإن تزك إخوة وأخوات من أب وأم كان الجد كواحد من الإخوة، للنكرمثل حظ الأنثيين.^{^[1391]}

[Zurara:] I asked Abu 'Abd Allah about a man who [died and] left behind a [full] brother through his father and mother, as well as a grandfather. He said, “The wealth is split evenly between them. If there are two or one hundred brothers, the grandfather is counted as one of them. The grandfather receives whatever one brother receives.” He said, “If he left a sister, the grandfather gets two shares and the sister gets one share. If there are two sisters, the grandfather receives half and the two sisters receive half.” He said, “If he left behind [full] brothers and sisters through his mother and father, the grandfather is counted as one of the brothers—a male receives the share of two females.”

176

177

178

عباد ين صهيب عن أبي عبد هللا في رجل فرط ي إخراج زاته في حياته، قلمتا حفرته الوفاة حسب جميع ما كان فرط فيه مئقا لزمه من الزداة بم أوص به أن تجرج ذلك فيدفع إل من يجب ل؟ قال: جائز، تجرج ذلك من جميع المال. إننا هوبمهزلة دن لو كان عله ليس للورثة شء حى يؤدوا ما أوص به من الزكاة.^{^[1392]}

[Abad b. Suhayb:] On the question of a man who neglected paying zakat during his lifetime but, when he was about to die, calculated all that he had neglected to pay of the zakat he owed and then entrusted someone with taking it [from his wealth] and paying it to those to whom it was owed, Abu 'Abd Allah said, “That is permitted. It will be taken from the entirety of his wealth. It is like a debt; if he owes it, his heirs receive nothing until they pay the zakat that he willed [to be paid].”

عبد الرجمن ين الحجاج قال: سألت أبا عبد هللا عن الزوج والمرأة يهلكان جميعا فيأني ورثة المرأة فيدعون على ورثة الرجل الصداق. قال: وقد هلكا وقسم المماث؟ فقفا: نعم.' قال: ليس لهم شيء. قلعت: فإن كانت المرأة حتة فجاءت بعد موت زوجها تدي صداقها؟ قال: لا شيء لها وقد أقامت معه مقرة حى هكل زوجها. فقكى: فإن ماتتى وهو ح فجاءت ورئتها يطابونه بصداقها. قال: وقد أقامت معه حى ماتتى لا تطله؟ فقلى: نعم! فقال: لا شيء لهم. قلى: فإن طئقها فجا شتى تطل صداقها؟ قال: وقد أقامت لا تطله حى طللها؟ لا شيء لها. قلى: فمى حد ذلك الذي إذا طلته لم كن لها؟ قال: إذا أهديتى إبه ودخلى يته بم طلت بد ذلك فلا شيء لها.^{^[1393]}

['Abd al-Rahman b. al-Hajjaj:] I asked Abu 'Abd Allah about a husband and a wife who both die, and then the wife's heirs demand the wife's dower from the husband's heirs. He said, “Has the inheritance already been divided after their death?” I said, “Yes!” He said, “They are not entitled to anything.” I said, “What if the wife is alive and after her husband's death she demands her dower?” He said, “She is not entitled to anything if she lived with her husband until he died.” I said, “What if she died and he is alive, and her heirs demand the dower from him?” He said, “Did she live with him until her death without demanding it?” I said, “Yes!” He said, “They are not entitled to anything.” I said, 'What if he divorced her and then she demanded her dower?” He said, “And she lived with him without demanding her dower until he divorced her? She is not entitled to anything.” I said, 'What is the point at which she is no longer entitled to request her dower?” He said, “If she was delivered to him and entered his house [to live with him] and thereafter made the demand, she is not entitled to anything.”^[1394]

100

عبد الرجن ين الحجاج قال: سألت أبا عبد هللا عن الحميل. فقال: وأي شيء الحميل؟ قلت: المرأة شى من أهلها معها الول الصغير فتقول هذا ابى، والرحل سبى فيلتي أخاه فيقول هو أح، وليس لهم متنة إلا قولهم. قال: ما يقول فيهم الناس عندكم؟ قلده: لايوونهم، لأنه لم كن لهم على ولادتهم بينة وإثما ي ولادة الشيد. فقال: سبحان هللا! إذا جاءت بابنها أوابنتها ولم تزل مقرة به، وإذا عرف أخاه وكان ذلك ي صحة منهما ولم يزالامقرن بذلك، ورث بعضهم من بعض.^{^[1395]}

['Abd al-Rahman b. al-Hajjaj:] I asked Abu 'Abd Allah about hamil. He said, “What is hamil?” I said, “A woman who is enslaved [and taken] from her family together with a small child and who says, ‘This is my son,' or a man who is enslaved, finds his brother, and says, ‘This is my brother,' but neither has any evidence other than their word.” He said, “What do the people [that is, the jurists among the majority] in your region say about them?” I said, “They do not allow them to inherit from one another, because there is no evidence of [a legally valid] birth [that can prove shared lineage]; rather, it is the birth [system followed] by the polytheists.” He said, “Praise be to God! If she comes with her son or daughter and continues to acknowledge them, and if he recognizes his brother, and they both confirm it while they are of sound mind and continue to acknowledge that, they inherit from one another.”

311467 TXT.indd 408

497 The idea that unmasking the supposed source of a false statement does not affect the authority of the statement was a common position among the ahl al-hadith. See for instance, Ibn Qudama, Mughni, 9:345-46:

577 Kulayni, Kafi, 4:313.

165 Kulayni, Kafi, 5:59-60.

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Source: Modarressi Hossein. Text and Interpretation: Imam Jaʿfar Al-Ṣādiq and His Legacy in Islamic Law. Harvard University Press,2022. — 375 p.. 2022

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