I. Samples of Imam Muhammad al-Baqir’s Responses to Legal Questions

زرارة قال: قلت لأبي جعفر: رجل كانث عنده دراهم أشهرا فحولها دنانيرفحال علها منذ يوم ملكها درهم حول، أينكيها؟ قال: لا! ?ناً قال: أربث لو أن رجلا دفع إلك مائة بعير وأخذ منك مائى لحرة فلثت عنده أشهرا ويثت عندك أشهرا فموث عندك إبهل ومونث عنده بقرك، أكنتما تكيانها؟ فقلت: لا! قال: كذلك الذهب والفعضة.

[Zurara:] I said to Abu Jafar, “A man had some dirhams for some months and then converted them to dinars, and then a year passed from the day he had them as dirhams—does he pay zakat on them?” He said, “No.” Then he said, 'What if a man were to give you one hundred camels and take two hundred cattle from you? [The cattle] remained with him for some months and [the camels] remained with you for some months, but then his camels died in your possession and your cattle died in his possession. Would you both have to pay zakat on them?” I said, “No!” He said, “The same applies to gold and silver.” Then he said, “If you convert wheat or barley and turn it into gold or silver, then you owe nothing on it unless that same gold or silver returns to you. If it returns to you, you owe zakat because then you were in possession of it for one year.”

سدرالصيري قال: قلت لأبي جعفر: ما نتقول ي رجل كان ل مال فانطلق به فدفنه ي موضع، فلقتا حال عله الحول ذهب يخرجه من موضعه فاحتفرالموضع الذي ظل أن المال فيه مدفون فلم بصبه، فمكث بعد ذلك ثلاث سنيلي، ۶ إنله احتفر الموضع الذي من جوانبه كهل فوقع على المال بعينه، كيف ينكيه؟ قال: ينكيه لسنة واحدة، لأنه كان غائبا عنه وإن كان احتبسه.^[1232]

[Sad al-Sayrafi:] I said to Abu Ja'far, 'What is your position on a man who had some money that he took and buried somewhere, and when a year had passed, he went to retrieve it and dug in the location in which he thought the money was buried but could not find it.

زررة قال: قلت لأبي جعفر؛ رجل كان عنده ماشنا درهم غيردرهم أحد عشرشهرا، بم أصاب درهما بعد ذلك ني الشهرالثاني عشر، فكقتا عنده ماشنا درهم. أعله زاتها؟ قال؛ لا! حى يحول عيه الحول وه ماشنا درهم. فإن كانت مائة وخمسإن درهما فأصاب خمسين بعد أن يمعى شهرفلازاة عيه حى يحول على المائتين الحول. قتا؛

" ** * ه ه ** ت علة ه ٠٠ ٠٠ ٠٠ فإن كانت عنده مائشا درهم غير درهم، فمغى عيها أقام قبل أن ينقضي البشهر بم أصاب درهما فأني على ادرهم مع ادرهم حول، أعيه زاة؟ فقال؛ نعم! وإن لم يمض عيها جميعا الحول فلا شيء عيه فيها.^[1233]

[Zurara:] I said to Abu Ja'far, “A man had 200 dirhams minus one [that is, 199 dirhams] for eleven months.

4

يزيد^[1234] الكنالي قال؛ قتا لأني جعفر؛ متى يجوز للأب أن يزوج ابنته ولا بتأمرها؟ قال؛ إذا جازت نشع سنين. فإن زوجها قبل بلوغ التسع سننن كان الخيارلهاإذا بلغت

شع سئبتن♦ قلت: فإن زوجها أبوها ولم تتبعل شع سنين فبلفها ذلك فسكتت ولم تأب ذلك، أيجوز عليها؟ قال: ليس يجوز عليها رضى ي نفسها ولا يجوز لها تأبل ولا سخط ي نفسها حى شتكمل شع سنين، وإذا بلغت شع سنين جاز لها القول في نفسها بالرضا والى وجازعليها بعد ذلك وإن لم تكن أدركت مدرك النساء.

هوأقربذلكل وأجازالطلاق كانتد تطلقة بائنة.⁷

[Yazid al-Kunasi:] I said to Abu Ja'far, “When is it permissible for a father to betroth his daughter to another without consulting her?” He said, “When she reaches the age of nine. If he betroths her before she reaches the age of nine, she has the option of annulling the marriage when she turns nine.” I said, 'What if her father betroths her before she reaches nine years of age and she learns of this, remains silent, and does not object; is it [that is, the betrothal] effective for her?” He said, “Her consent on behalf of herself, her refusal, and her discontent

That was, as said earlier, the default kunya for individuals whose name was Yazid, indicating that the name here is in fact Yazid, not Burayd.

7 Tusi, Tahdhib, 7:383.

on behalf of herself are not effective until she completes her ninth year. Once she reaches the age of nine, she may speak on her own behalf with respect to her consent or refusal, and it [that is, her deci­sion] is then effective for her even if she has not reached womanhood.” I said, “Can hadd punishments be applied to her and can she be liable for committing [hadd crimes] when she is at that stage [of minority], that is, when she is [at least] nine years old but has not reached wom­anhood by menstruating?” He said, “Yes! If she begins her marital life with her husband at nine, she can no longer be considered an orphan; she is given possession of her wealth, and the full hadd punishments can be imposed against her and on her behalf.” I said, “Is the boy treated the same as a girl in that respect?” He said, “O Abu Khalid! If a boy is married off by his father and he has not attained [manhood], he has a choice once he attains manhood or reaches the age of fifteen or if he starts growing hair on his face or pubic region before then.” I said, 'What if his wife cohabits with him before he attains [manhood], and he remains with her for as long as God wills, but when he attains [manhood] he comes to hate her and refuses her?” He said, “If his father is the one who betrothed him and he [the boy] cohabits with his wife, takes pleasure in her, and resides with her for a year, then he has no option to annul [what has become a marriage] when he attains [manhood]. He should not renounce what his father did, and it is not lawful for him to do so.” I said, “What if his father betroths him and he [the boy] cohabits with her before attaining [manhood]; are hadd punishments to be imposed on him at that stage?” He said, “Not the full hadd punishments that apply to men. Instead, he is to be flogged for all prescribed offenses according to his age. This is to be imposed on him on a proportional basis at the age of fifteen. God's punishments for His creation cannot be canceled and the rights of Muslims against one another are not annulled.” I said to him, “May I be made your ran­som! If he divorces her at that stage, before attaining [manhood], is his divorce effective?” He said, “If he has touched her in the vagina, divorcing her is effective for both of them. If he has not touched her in the vagina, and he has not taken pleasure in her nor has she taken pleasure in him, she is separated from him and returned to her family. He cannot see her nor can she go near him until he attains [manhood]. He is then told: ‘You have divorced your wife so-and-so.' If he acknowl­edges this and approves of the divorce, the divorce is effective.”

5

زرارة عن أبي جعفر، قال: سألته عن مملوك تزوج بغير اذن سيده. فقال: ذاك إلى سيبده، إن شاء أجانه وإن شاء فرق ينهما. قلطا: أصلحك هللا! إن الحكم ين عتيبة وإنحإهيم النخي وأصحابهما يقولون: إن أصل النكاح فاسد، ولاتحق إجازة الد ل. فقال أبوجعفر: إكله لم يعص هللا وا عص سيده، فإذا أجازه فهول جائز.^[1235]

[Zurara:] I asked Abu Jafar about a slave who marries without the permission of his master. He said, “The matter is for his master to decide. If he wishes he can approve it, and if he wishes he can separate them.” I said, “May God put you on the right path! Hakam b. Utayba,^[1236] Ibrahim al-Nakhaf,^[1237] and their companions say that the marriage is invalid from the start^[1238] and the approval of the master does not make it permissible for him.” Abu Jafar said, “He did not disobey God but rather disobeyed his master. So if he [the master] approves it, it is per­missible for him.”

6

محمد بن مسلم عن أبي جعفر قال: إن أهل الكتاب وجميع من ل ذمة إذا أسلم أحد الزوجين فهما على نكاحهما، وليس ل أن "تحرجها من دارالإسلام إلى غيرها، ولايبيت معها ولكنله باها بالنهار.^[1239]

[Muhammad b. Muslim:] Abu Jafar said, “For the People of the Book and all those who are protected, if one of the spouses becomes Mus­lim, their marriage stands. [Should the wife be the one who becomes Muslim,] he may not remove her from the land of Islam to someplace else. Nor may he spend the night with her, but he may visit her during the day.”^[1240]

أبوبصيرقال: سألت أبا جعفرعن رجل تزوج أرع نسوة ي عقدة واحدة — أوقال:

ي مجلس واحد - ومهورهن مختلفة. قال: جائز. ل ولهن. قلت: أرى إن هوخرج إلى بعض ابلدان فطلق واحدة من الأرع، وأشهد على طلاقها قوئا من أهل تكل ابلاد وهم لايعرفون المراة، بم تتزوج امراة من أهل تكل ابلاد بعد انقضاء عدة تكل المطلفة، بم مات بعدما دخل بها، كيف يقتم ميراثه؟ فقال: إن كان ل ولد فإن للمراة الى تزوجها أخيرا من أهل تكل البلاد رع لن ما تزك. وإن عرفت آلي طلقت من الأرع يعينها ونسبها فلا شيء لها من الميراث وليس عيها العدة. قال: ويقتسمن الثلاثة النسوة ثلاثة أرياع لن ما تزك، وعيهن العدة. وإن لم تعرى اني طلقت من الأرع اقتسمن الأرع نسوة ثلاثة أرباع لن ما تزك ينهن جميعا، وعيهن جميعا العدة.^[1241]

[Abu Basil:] I asked Abu Ja'far about a man who marries four women with one contract (or [the narrator] said in one setting), each with a different dower. He said, “That is permissible for him and for them.” I said, “What is your position on [a case in which] he [the man] goes to another land and divorces one of the four, and a group of people from that land witness the divorce but do not know the woman. He then marries a woman from the people of that land after the waiting period of the divorced one has concluded. He then dies after cohabiting with her [the new wife]. How is his inheritance divided?” He said, “If he has a child, the last woman he married from the people of that land receives one fourth of one eighth of what he leaves behind. If the identity and lineage of the woman who was divorced is known, she does not get any inheritance and she does not have a waiting period [for the death of her former husband]. The three other wives share three fourths of one eighth of what he left behind, and they have [to observe] a waiting period. If the identity of the woman who was divorced is unknown, the four women share between themselves three fourths of one eight of what he left behind, and they all have [to observe] a waiting period.”

8

زر عن أبي جعفرأنه قال: كل طلاق لاكون على السئة أوطلاق على العدة فليس بشء. قال زر: فقارئ لأبي جعفر: فئر لى طلاق التة وطلاق العدة، فقال: أنما ي ٠٠ ي

طلاق التة فإذا أرد الرجل أن يطآق امرأته فلينتظر بها حى تطمث وتطهر، فإذا خرجت من طمثها طفنها تطلقة من غير جماع وؤشهد شاهدين على ذلك، ثم يدعها حى تطمث طمثتن فتئقغى عدتها بثلاث حيض وقد بانت منه، وكون خاطبا من الخطاب — إن شاءت تزوجته وأن شاءت لم تثزوجه. وعله نفقتها والعكئ ما دامت ي عدتها، وهما يتوارثان حى تنقفي العدة. قال: وأننا طلاق العدة انذي قال الله عاز وجل:,زقطأعوئن علدتهن زالخفيوا اعلدة^ فإذا أراد الجعل منكم أن يطلق امرأته طلاق اعلدة فللتظربها حى تحيض وتخرج من حيضها ثم يطآلها تطلقة من غيرجماع، وشثهد شاهدين عدلين، وراجعها من يومه ذلك إن أحب، أوبعد ذلك بأقام قبل أن تحيض، وقشهد على رجعتها ويواقعها ونكون معها حى تحيض. فإذا حاضت وخرجت من حيضهاطفهاتطلقة أخرى من غيرجماع، وشفهدعلى ذكل، ثم يراجعها أيضا متى شاء قبل أن تحيض، ويشهد على رجعتها ولواقعها وكون معه إلى أن تحيض الحيضة الثالثة. فإذا خرجت من حيضتها الثالثة طفنها التطلقة الغالثة يغير جماع. ويشهد على ذلك، فإذا فعل ذلك فقد باندئ منه ولاتحل ل حى تكح زوجا غيره. قيل ل: فإن كانت ممتن لاتحيض؟ فقال: مثل هذه. تطلق طلاق التة.^[1242]

[Zurara:] Abu Ja'far said, “Any divorce not performed according to the Sunna or an ^cidda divorce is invalid.” I said to Abu Ja'far, “Explain to me the proper divorce according to the Sunna and the ‘idda divorce.” He said, “As for the divorce according to the Sunna, if a man wishes to divorce his wife he must wait until she starts and finishes a menstrual period. Once she concludes her period, he divorces her once without having intercourse with her, and two individuals bear witness to it. He then leaves her until she has undergone two menstrual cycles, so her waiting period is fulfilled by three cycles of menstruation while she is separated from him. He then becomes like a suitor among others; if she wishes she can marry him, and if she wishes not to, she need not. He is responsible for her maintenance and housing for the duration of her waiting period, and they inherit from one another until the wait­ing period has concluded.” He said, “As for the ‘idda divorce, God, the

Mighty and Majestic, said, ‘Divorce them for [the term of] their wait­ing period and keep count of the waiting period.'^[1243] If a man among you wishes to divorce his wife with an ،idda divorce, he should wait until she menstruates and concludes her menstruation, and then divorce her without having intercourse with her, with two upright individuals bearing witness. He may take her back on that same day if he wishes, or a few days later before she menstruates [again], and he has wit­nesses for taking her back. He has intercourse with her and remains with her until she menstruates. When she menstruates and concludes her menses, he then divorces her another time without having inter­course, and that is borne witness to. He then takes her back when he wishes before she menstruates, with witnesses, has intercourse with her, and remains with her until she menstruates for a third time. Once she concludes her third menstrual cycle he divorces her for the third time, without intercourse, and that is borne witness to. If he does so, she is separated from him and she is not lawful for him until she has married another man.” It was said to him, “What if she is one of those who do not menstruate?” He said, “She is like this one [that is, the woman in the first type of divorce]. She will be divorced according to the Sunna.”

9

ثريد العجلي قال؛ سألت أبا جعفر عن رجل كان عله عتق رقبة فمات قبل أن يعتق، فانطلق ابته فابناع رجال من كيسه فاعتقه عن أيه، وإن المعتنق أصاب بعد ذلك مالأبم مات وتكه، لمن كون ميراثه؟ قال فقال؛ إن كانت الرقبة آلي كانت عل أيه فى نذرأوشكرأوواجبة عله فان المعتق سائبة لأسبيل لأحد عليه* قال؛ وإن كان نوالى قبل أن يموت إلى أحد من المسلمين فضمن جنايه وجره، كان مولأه ووارثه، إن لم يكن ل قرت يرثه. قال؛ وإن لم يكن توالى إلى أحد حي مات فإنا ميرثه لإمام المسلمين، إن لم يكن ل قربت يرثه من المسلمين. قال؛ وإن كانت الرقبة الي على أيه تطوعا وقدكان أبوه أمره أن يعتق عنه نسمة فإن ولأء المعتق هوميراث لجميع ؤلد الميت من الرجال. قال؛ وكون الذي اشهراه فاعتقه بأمرأيه كواحد من الورقة، إذا لم كن للمعتق قرابة من المسلمين أحراريرثونه. قال؛ وإن كان ابنه الذي ائى الرقبة أعتقها عن أيه من مال بعد موت أيه تطوئا منه، من غيرأن كون أوه أمره بذلك، فإن ولاءه وميراثه لنلي اشهراه من مال فأعتقه عن أيه، إذا لم نمكن للمعتق وارث من قرابته.^[1244]

[Burayd al-Tjl:] I asked Abu Ja'far about a man who was obligated to manumit a slave but died before [doing so], so his son went and purchased a man out of his own wealth and manumitted him on his father's behalf. The manumitted individual then attained some wealth and died, leaving it behind. Who receives his inheritance? He said, "If the slave that the father was to manumit was [to be manumitted] because of a vow, as an act of gratitude [to God], or because of some­thing obligatory for him [the owner], the manumitted individual is a sa’iba [that is, a freed slave who no longer has any bond with the former master], and no one [from the former owner's family] has a right to [his inheritance].” He said, "If, before dying, he [the manumit­ted individual] became a client of a Muslim who assumed liability for his offenses and [other financial] liabilities, he [the latter] became his patron and his heir if he [the former] has no relative who inherits from him.” He said, "If he [the manumitted individual] did not become the client of anyone before dying, then his inheritance goes to the leader of the Muslims if he has no relative among the Muslims to inherit him.” He said, "If his father was going to free a slave voluntarily and ordered him [his son] to manumit an individual on his behalf, the right of suc­cession to the inheritance of the manumitted individual becomes the inheritance of all male children of the deceased [father].” He said, “The one who purchased him and manumitted him according to his father's orders is treated as one of the heirs if the manumitted indi­vidual lacks free Muslim relatives to inherit him.” He said, "If his son who purchased the slave out of his own wealth and manumitted him on behalf of his father after his father died did so voluntarily without an order from his father, the [manumitted slave's] inheritance goes to the one who purchased him with his wealth and manumitted him on his father's behalf if the manumitted individual does not have an heir among his relatives.”

10

خران بن أعس قال: سألت أبا جعفرعن جارة لم تدرك، بنت سبع ستين، هع رجل وامرأة اذش الرجل أنها مملوكة ل وادعت المرأة أنها ابتتها. فقال: قد قض ي هذا علي. قلت: وما قض ي هذا؟ قال: كان يقول: الناس كلهم أحرارإلآمن أقرعل نفسه بالرق وهومدرك، ومن أقام بتنة على من ادى من عبد أوأمة، فإنه يدفع إله وعون ل رثا. قلت: فما ;زى أنت؟ قال: أرى أن يسئل الذي ادى أنها مملوكة ل بتنة على ما اذى، فإن أحفرشهودا يشهدون أنها مملوكة [ل] لايعلمونه باع ولاوهب، دفعت الجارية إله، حى ئقيم المراة من ستهد لها أن الجارية ابنتها حرة مثلها، فلدفع إيها وتخرج من يد الرجل. قلته: فإن لم يقم الرجل شهودا أنها مملوكة ل؟ قال: تخترج من

يده. فإن أقامت المرأة البينة على أنها ابنتها دفعت إيها. فإن لم يقم الرجل البدنة على ما ادى ولم تقم المرزاة البينة على ماادعت، خلى سبيل الجارية، تذهب حيث شاءت.^[1245]

[Human b. Ayan:] I asked Abu Jafar about a girl who has not reached maturity, [a girl] of seven years [who is found] with a man and a woman. The man claims that she is his slave, and the woman claims that she is her daughter. He said, "'All rendered a judgment on this matter.” I said, "What was his judgment on it?” He said, "He used to say, ‘All people are free except for one who admits to being a slave and is mature and one who, whether male or female, [is claimed by] some­one who produces evidence attesting to the person's being a slave; the person will be given to him and will be his slave.” I said, "What is your position?” He said, "I believe that the one who claims she is his slave should be asked to produce evidence in support of his claim. If he produces witnesses who testify that she is a slave of his and they do not know him to have sold or gifted her, the girl is given to him, unless the woman brings forth someone to witness that the girl is her daugh­ter and is free like her; then she is given to her and removed from the possession of the man.” I said, "What if the man does not produce witnesses that she is his slave?” He said, "She is removed from his pos­session. If the woman produces evidence that she is her daughter, she is given to her. If the man does not produce evidence in support of his claim, and the woman does not produce evidence in support of her claim, the girl will be free to go wherever she pleases.”

11

طربال عن أي جعفر قال: سئل عن رجل كانت ل جارية فأغدار عله المرسكون فاؤ^ذوها منه، ثم إن المسلمين بعد غزوهم أخذوها فيما غنموا منهم. فقال: إن كانت ى الغناثم وأقام البينة 'أن المرسكس أغاروا علهم فا٠خذوها منه ردت عله، وإن كانت أشارت وخرجت من المغيم فأصابها بعد ردت عله شتتها وأعش الذي اشهاها

الثمن من المغم من جميعه« قيل ل: فإن لم يصبها حى تفزرق الناس وقسموا جميع الغناثم فأصابها بعد؟ قال: يأخذها من اذي ه ي يده إذا أقام ابينة، ويرجع اقذي ه ي يده إذا أقام ابينة على أميرالجبش بالثمن«¹⁹

[Tirbal b. Raja' al-Kufi:] Abu Ja'far was asked about a man who had a slave girl. The polytheists attacked him and took her from him. When the Muslims attacked them, they took her from them as part of the booty. He said, “If she was part of the booty and evidence is produced that the polytheists attacked and took her from him, she will be returned to him. If she was purchased and taken from the booty and afterwards he finds her, she will be returned to him entirely²⁰ and the person who purchased her is given her value from the entirety of the booty.” It was said to him, “What if he does not find her until after the people have parted ways and distributed all the booty?” He said, “If he produces evidence, he will take her from the person who has her in his possession, and if that person has evi­dence [of purchase], he is to appeal to the commander of the army for [compensation of] her value.”

12

زرارة، عن أبي جعفر قال: سأبه عن رجل قتل فخل إلى الوالي وجاءه قوم فشهدوا عله الشهود أئه قتله عمدا، فدفع الوالي القاتل إلى أوباء المقتول بقاد به، فلم يرتموا حى أتاهم رجل فأقرر عند الوالي أئه قتل صاحبهم عمدا وأن هذا الرجل الدي شهد عله الشهود نجيء من قتل صاحبكم فلان، فلا تقتلوه به وخذوني بدمه« فقال أبو جعفر: إن أراد أوباء المقتول أن يقتلوا الذي أقررعلى نفسه فلقتلوه ولاسبيل لهم على الآخر، ثم لاسبيل لورثة الذي أقررعلى نفسه على ورثة الذي شهد عله« وإن أردوا أن يقتلوا الذي,شهد عله فلقتلوه ولاسبيل لهم على الذي أقر، ثم بؤدى الذي أقررعلى نفسه إلى أوباء اقذي شهد عله نصف الدية« قلت: أرأيت إن أرادوا أن يقتلوهما جميعا؟ قال: ذاك لهم، وعلهم أن يدفعوا إلى أوباء اذي شهد عله نصف الدية خاصة دون صاحبه ثم يقتلوهما به« قارئ: فإن أرادوا أن يأخذوا اذية؟ قال: الدة ينهما نصفان، لأن أحدهما أقرروالآخرشهد عله« قلت: كيف جعلت لأوباء اذي,شهد عله على اذي أقررعلى نفسه نصف اذية حين قتل ولم تجعل لأوباء اذي أقر

19 Tusi, Tahdhib, 6:160-61.

20 That is, the tax of one-fifth that is usually deducted from the booty of war will not be applied in this case. See al-Mawsu'a al-fiqhiyya [Kuwait], 4:160, 31:305-6.

على أولياء الذي,سهد عله ولم يقتل؟ قال: لأتن الذي,كهد عله ليس مثل الذي أقر. الذي,فهد عله لم يقرن ولم ئبرئ صاه، والآخرأقر وأيرء صاحبه، فلزم الذي أقر وأيرع صاحبه ما لم بتلزم الذي سهد عله ولم قر ولم يبرئ صاحبه.^[1246]

[Zurara:] I asked Abu Ja'far about a man who committed homicide and was taken to the governor. A group of people came and testified against him that he had killed [the victim] intentionally. The governor turned the killer over to the kin of the victim so that they could retal­iate. But before they left, a man came to them and confessed in front of the governor that he had killed their companion intentionally and that the man against whom the witnesses testified was innocent of killing your companion, such-and-such. [The second man told them,] “Do not kill him [the first suspect] and take me instead on account of his [the victim's] blood.” Abu Ja'far said, “If the kin of the victim wish to put to death the person who confessed his guilt, they may have him put to death and have no recourse against the other man [the first sus­pect]. The heirs of the person who confessed have no recourse against the heirs of the person who was testified against. If they [the victim's kin instead] wish to have the person who was testified against put to death, they may do so and have no recourse against the person who confessed, and the person who confessed must give the kin of the per­son who was testified against half of the blood-money.” I said, 'What is your position on [a case in which] they [the victim's kin] wish to have both of them put to death” He said, “They may do so. They must pay half of the blood money only to the kin of the person who was testified against and not the other, and then they may have both put to death.” I said, “What if they want to accept the blood-money?” He said, “The [obligation to pay the] blood-money is split in half between the two, because one confessed and the other was testified against.” I said, “How is it that you grant the kin of the person who was testi­fied against half of the blood-money from the person who confessed when the former is killed, but you do not grant the kin of the person who confessed anything from the kin of the person who was testified against but was not killed?” He said, “This is because the person who was testified against is not like the one who confessed. The person who was testified against did not confess and he did not exonerate the other, whereas the second man confessed and exonerated the first. Thus, the person who confessed and exonerated the other has a duty that does not apply to the one who was testified against and who did not confess and thereby exonerate the other.”

13

حبيب السعجسعتاني قال: سألت أبا جعفرعن رجل قطع يدين لرجلين ايمينين. فقال: ئقطع يمينه لئذي قطع يمينه أؤلأ، وئقطع يسار للرجل الذي قطع يمينه أخنا، لأنه إيما قطع يد الرجل الأخير وهينه قصاص للرجل الأول. قال: فقلت: إن عيا — عله السلام — إيماكان يقطع الد ايمى والرجل اليسى. فقال: إيماكان يفعل ذلك فيما يجب من حقوق هللا، فأما حقوق السلمين فإنه تؤخذ لهم حقوقهم في القصاص: الد بايد إذاكانت للقاطع يد، والرجل بايد إذا لم كن للقاطع يد. فقلت ل: أوما تجب عليه الدية وئيرك ل رجله؟ فقال: إيما تجب عليه الدية إذا قطع ييد رجل ويس للقاطع ييدان ولأرجلان، ف١ءه تجب عيه الدية لأنه ليس ل جارحة يقانى منها.^[1247]

[Habib al-Sijistani:] I asked Abu Jafar about a man who amputates the right hands of two men. He said, “His right hand is to be amputated for the right hand of the first person whose hand he amputated, and his left hand is to be amputated for the man whose right hand he cut last. This is because he cut the hand of the last man while his [own] right hand was due for amputation as retaliation for the first man.” I said, “'All used to cut the right hand and the left foot.” He said, “He used to do so where the rights of God were concerned. As for the rights of Muslims, their right of retaliation is applied as a hand for a hand if the amputator has a hand, and as a foot for a hand if the amputator does not have a hand.” I said to him, “Can he be required to pay the blood-money and his foot be left alone?” He said, “The blood-money is owed if the person who amputates the hand of a man has no hands or feet. Then the blood-money is owed because he does not have a limb that can be retaliated against.”

14

الحكم بن عتيبة قال: قلت لأبي جعفر: أصلحك هللا! إن بض الناس في فيه اثنان وثلاثون سئا وعضهم لهم يمانثة وعرسون سنا، فعلى تم ئقشم دية الأسنان؟ فقال: الحلقة إيما ه ثمانية وعون ستا: اثنتا عرس في مقاديم القم وستة عرس سنا في

مؤاخيره. فعلى هذا قسمت دية الأسنان. فدية كل سن من المقاديم إذا كرست حى بذهب خمسمائة درهم، فدبختها كلها ستة آلاف درهم، وفي كل سن من المؤاخيرإذا كسرت حى بذهب فإن ديتها ماقتان وخمسون درهما. وي ستة عشر سئا. فديتها كلها أربعة آلاف درهم. فجيع دبة المقاديم والمؤاخيرمن الأسنان عشرة آلاف درهم. وا وضعت الدية على هذا، فما زد على ثمانبة وعشرن سئا فلادبة ل، وما نقص فلا دبة ل. هكذا وجدناه في كتاب على. قلت: إدن الديات إثماكانت نؤخذ قبل البوم من الإبل وابقروالفخم؟ فقال: إثماكان ذلك في الوادي قبل الإسلام، فما ظهرالإسلام وكيرت الورق في الناس قسمها أمير المؤمنين — عله السلام — على الورق. قلت ل: أرأبت من كان البوم من أهل البوادي ما الذي يؤخذ منهم في الدية التوم، إبل أوورق؟ فقال: الإبل البوم مثل الورق، بل ي أفضل من الورق في الدية. إنهم كانوا يأخذون منهم في دية الخطأ مائة من الإبل، يحسب كل بعير مائة درهم، فذلك عرس آلاف درهم. قته ل: فما أسنان المائة بعير؟ فقال: ما حال عله الخول. دكران كلها.

وسألن أبا جعفر عن أصابح البدين وأصابح الرجلين: أرببن ما زاد فيها على عشرأصادح أولص من عشرة فيها دبة؟ فقال لي: بتا حكم١٠ الخلقة الي قسمت علها الدية عدمة أصادح في الدين، فما زاد أو نقص فلا دبة ل، وعرس أصادح في الرحبين، فما زاد أونقص فلادية ل. وفي كل أصبع من أصابح الدين ألف درهم، وفي كل أصبع من أصادح الرجلين ألف درهم. ول ماكان من شلل فهوعلى الللت من دية الصحاح.^[1248]

[Hakam b. 'Utayba:] I said to Abu Ja'far, “May God put you on the right path! Some people have thirty-two teeth in their mouths, and some have twenty-eight teeth. How is the restitution for teeth divided?” He said, “By nature, it is twenty-eight teeth: twelve teeth in the front, and sixteen teeth in the back. The restitution is divided according to this. The restitution for each tooth in the front, if it is knocked out, is 500 dirhams, so the total restitution is 6,000 dirhams. For each tooth in the back, if it is knocked out, the restitution is 250 dirhams; they are sixteen teeth in all, so the total restitution is 4,000 dirhams. The total restitution for all of the front and back teeth is 10,000 dirhams. The restitution is established on this basis, so there is no restitution for what is in excess of twenty-eight teeth and no restitution for anything less.^[1249] This is what we find in the book of 'All.” I said, “Before, restitution

was paid with camels, cattle, and sheep.” He said, “That was the case in the deserts before Islam. When Islam appeared and coined money became widespread among the people, the Commander of the Faithful ['Ah] divided the blood-money on the basis of coined money.” I said to him, 'What is your position on what desert-dwellers today have to pay for restitution, camels or coined money?” He said, “Camels today are like coined money, and even preferred over coined money for pur­poses of restitution. They used to pay 100 camels as the blood-money for an accidental death, and each camel was valued at 100 dirhams, so it was 10,000 dirhams.” I said to him, 'What age should the 100 camels be?” He said, “Camels that have lived one year, all of them male.”

I questioned him [about restitution] with respect to fingers and toes, “Is restitution due when there are more or fewer than ten fin­gers?” He said to me, “Oh Hakam! The natural form according to which the restitution was divided was based on ten fingers between both hands, and there is no restitution if there are more or fewer; and ten toes between the two feet, and there is no restitution if there are more or fewer.²⁵ 1,000 dirhams [are due] for each finger, and one thousand dirhams [are due] for each toe. One-third of the restitution of anything healthy [is due] for what is paralyzed.”

15

محشد ين مسلم عن أبي جعفر قال: قلت ل: ما نتقول في امرأة ماتضا وتركت زوجها وأخوتها لأمها وإخوة وأخوات لأيها؟ قال: للزوج النصف: ثلاثة أسهم، ولإخوتها لأمهاالثلت: سهمان — الذكروالأنتىفيه سواء، وبي سهم فهوللإخوة والأخوات من دأكل فهم رساء في الثتبه، وإن كان واحدا فل السدس. إندا عتى هللا في قول: وهم الذين ;:زادون وينقصون. قال: ولو'أن امرأة تتكت زوجها وأختيها لأهلها وأختيها

الأب — للذكر مثل حظ الأنثيين. لأن السهام لا نغول، وإن الزوج لا يتقص من النصف ولا الإخوة من الأم من ثلثهم. لأدن هللا عزوجل يقول: خرفان كادوا أكهزن من

25 As explained in the previous footnote about a missing tooth.

لأيها كان للؤوج النصف؛ ثلاثة أسهم، ولأختيها لأنتها الثلث؛ سهمان، ولأختيها لأبييها السدس؛ سهم. وإن كانت واحدة فهو لها، لأن الأختين من الأب لا;:زادون على ما بي، ولوكان أخ لأب لم زد على ما بي.^[1250]

[Muhammad b. Muslim:] I said to Abu Ja'far, “What is your position regarding a woman who dies and leaves behind her husband, half sib­lings through her mother, and half brothers and sisters through her father?” He said, “The husband receives one-half, as three shares; the half siblings through her mother receive one-third, as two shares, with equal amounts to males and females; and a share remains for the half brothers and sisters through the father, with males getting the share of two females. That is because the shares do not change, the hus­band does not receive less than half, and the half siblings through the mother do not receive less than their third. Because God, the Mighty and Majestic, says, ‘If they are more than that, they share a third,'^[1251] and if there is one, he gets one sixth. God's saying, ‘If a man or a woman who is inherited has left neither ascendants nor descendants but has left a brother or a sister, to each of them goes one sixth,'^[1252] refers to brothers and sisters 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 ascendants or descendants. If a man dies with no children and has a sister [meaning a full sister through both the mother and the father or a half-sister through the father], she receives half of what is left behind. And he inherits her [estate, that is, all her wealth] if she has no children. And if there are [both] brothers and sisters, males receive the share of two females.”'^[1253] They are the ones whose [inheritance] can increase and decrease.” He said, “If a woman leaves behind her husband, two half-sisters through her mother, and two half-sisters through her father, one-half goes to the husband, as three shares; one-third goes to the two half-sisters through the mother, as two shares; and one-sixth remains for the two half-sisters through the father, as one share. If there is only one sister, then [the remainder] goes to her because the two sisters through the father do not get more than what remains; and if it was a half-brother through the father, he would not get more than what remains.”

16

تكيرين 'أعجن قال: جاء رجل إلى أبى جعفرفسأل عن امرأة تكت زوجها وإخوتها لاها وأختا لأبتها، فقال: للزوج النصف: ثلاثة أسهم، وللإخوة للأم الثلت: سهمان، وللأخت من الأب المدس: سهم. فقال ل الرجل: فإن فرائض زيد وفرائض العامة والقضاة على غيرذلك بتا أبا جعفر! يقولون: للأخت من الأب ثلاثة أسهم، تصير من سئة [و]ذعول إلى ثمانبة. فقال أبوجعفر: وبم قالوا ذلك؟ قال: لأن هللا نبارك وتعالى يقول: وقال للأخ: ؟^[1256]

[Bukayr b. A'yan:] A man asked Abu Ja'far about [the inheritance shares of] two sisters and a husband. He said, “Half and half.” The man said, “May God put you on the right path! God designated more than that for the two sisters! They get two thirds.” He [Abu Ja'far] said, 'What is your position about a brother and a husband?” He said, “Half and half.” He [Abu Ja'far] said, “Did God not designate the entire wealth for him [the brother] by saying: ‘He inherits her [estate] if she does not have a child'?”^[1257]

18

أبو عبيدة قال: سألت أبا جعفر عن غلام وجارية زوجهما ولتان لهما وهما غير ندرين. قال: النكاح جانز. أيهما أدرك كان ل الخبار. فإن ماتا قبل أن يدركا فلا ميرث يتهما ولا مهر، إلا أن يمونا قد أدرا ورضيا. قلت: فإن أدرك أحدهما قبل الآخر؟ يجوزذلك عله إن هورئى. قدت: فإن كان الرجل هوالذي أدرك قبل الخارية ورص بالتكاح، ثم مات قبل أن ئدرك الخارية. أترثه؟ قال: نعم! يعزل ميرثها مته حى ئدرك وتحلف بالل ما دعاها إلى أخذ الميرث إلارضاها بالهزوغ، ثم يدفع إيها الميرث ونصف المهر. قادت: فإن ماتتت الخارية ولم تكن أديمت، أيرثها الزوج المدرك؟ قال: لا! لأن لها الخبارإذا أديمت. قتت: فإن كان أبوها هو الذي زوجها قبل أن تدرك. قال: يجوزعليها تزغ الأب، ويجوزعلى الغلام، والمهرعلى الأب للجارية.^[1258]

[Bukayr b. Ayan:] I asked Abu Ja'far about a boy and a girl whose guard­ians betrothed them to each other before they had reached maturity. He said, “The marriage is permissible, and when each matures, each has the option [of annulling it]. If they die before attaining maturity, there is no inheritance between them nor a dower, unless they mature and consent [to the marriage].” I said, “What if one of them reaches maturity before the other?” He said, “It [the marriage] is permissible for him if he consents.” I said, 'What if the man becomes mature before the girl and consents to the marriage, but then dies before the girl matures, does she inherit from him?” He said, “Yes! Her inheritance from him is set aside until she matures, at which point she swears by God that she sought the inheritance only because of her consent to the marriage. The inheritance is then given to her along with half of the dower.” I said, “What if the girl dies and she has not reached maturity; does her mature husband inherit from her?” He said, “No! Because she would have had the option [of annulling the marriage] had she reached maturity.” I said, “What if it was her father who married her off before she reached maturity?” He said, “Her father's marriage for her has legal effect and the boy's father's marriage for the boy has legal effect for the boy, and the dower to the girl is owed by the father.”

19

ماكل ين أعقن عن أبي جعفرقال: سألله عن نرص ى مات ول ابن أخ مسلم واين أخت مسلم وللتصرصفي„٠ أولاد وزوجة نصارى. فقال: أرى أن يعطى اين أخيه المسلم ثلي ما تزك، ويعطى ابن أخته ثلث ما تزك إن لم كن ل ول صغار، فإن كان ل ول صفارفإن على الوارنن أن ينفقا على الصغار مئدا ورئا من أبيهم حي يدركوا. قيل ل: كيف ينفقان؟ فقال: ئبخئرج وارث الثلثين ثلي النفقة وفح وارث الثلث ثلث النفقة، فإن أدركوا قطعا النفقة عنهم. قيل ل: فإن أسلم الأولاد وهم صفار؟ فقال: يدفع ما ترك أبوهم إلى الإمام حي يدركوا. فإن بقوا على الإسلام دفع الإمام مماثهم إليهم، وإن لم يقوا على الإسلام إذاأدركوا دفع الإمام ميراثه إلى اين أخيه وابن أخته المسلمين. يتدفع

[Malik b. Ayan:] I asked Abu Ja'far about a Christian man who died leav­ing a Muslim nephew through his brother, a Muslim nephew through his sister, and a Christian wife and children. He said, “My position is that the Muslim nephew through the brother is given two-thirds of what he left behind and the nephew through the sister gets one-third of what he left behind, if he did not have young children. If he had young children, the heirs should use the inheritance they receive from the children's father to pay for the maintenance of the young children until they reach maturity.” It was said to him, “How are they paid the maintenance?” He said, “The heir of the two-thirds pays for two-thirds of the maintenance, and the heir of the one-third pays for one-third of the maintenance. Once they mature, the maintenance ceases.” It was said to him, “What if the children convert to Islam when they have not yet reached the age of maturity?” He said, “What their father left behind is given to the imam until they mature. If they remain Muslim, the imam gives them their inheritance. If they do not remain Mus­lim when they reach maturity, the imam pays the inheritance to the Muslim nephew through his [the decedent's] brother and the Muslim nephew through his sister. The nephew through his brother receives two-thirds of what he [the decedent] left behind and the nephew through the sister receives one-third of what he left behind.” ^[1259]

20

أبو بصير عن أبي جعفر قال: سألنه عن رجل مسلم مات ول أم نرص نية ول زوجة وول مسلمون، قال: إن أسلمت أمه قيل أن يقسم ميراثه أعطيت السدس« قلت: فإن لم كن ل امرأة ولاول ولاوارث ل سهم ي الكتاب من المسلمين، وأمه نرصنية، ول قرابة نصارى متتن ل سهم ي الكتاب لوكانوا مسلمين، لمن كون ميراثه؟ قال: إن أسلمت أنته فإن جميع ميراثه لها، وإن لم نسلم أنته وأسلم بعض قرابته متتن ل سهم ي الكتاب فإن ميرئه ل، وإن لم يسلم من قرابته أحد فإن ميراثه للإمام.^[1260]

[Abu Basil:] I asked Abu Ja'far about a Muslim man who died leav­ing a Christian mother and a Muslim wife and children. He said, "If his mother becomes Muslim before his estate is divided, she will be given one-sixth.” I said, "If he does not have a wife or children, nor a Muslim heir from those [categories] that have been assigned a share of the inheritance in the Qur'an, and his mother is Christian and he has Christian relatives who would have a share of the inheritance assigned to them in the Qur'an if they were Muslim, to whom does his inheritance go?” He said, "If his mother becomes Muslim, she gets the entire inheritance. If his mother does not become Muslim, but some of the relatives to whom a share has been assigned in the Qur'an become Muslim, they receive the inheritance. If none of his relatives becomes Muslim, his inheritance goes to the imam."