Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Abu Wallad, (It has been narrated) from Abu Abdullah asws having said: ‘There is no (payment of the wergild) by the blood relatives between the people under the responsibility ( Ahl Al-Zimma ), regarding what crimes they commit from killing or injuries. But rather, that would be taken from their wealth. So if there does not happen to be wealth for them, the crime would be referred to Imam asws of the Muslims, because they would be paying the tax to him asws , just like the slave pays whatever he earns to his master’. He asws said: ‘And they are the owned slaves of the Imam asws , so the one who becomes a Muslim from them, so he is free’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

Ibn Mahboub, from Malik Bin Atiyya, from his father, from Salma Bin Kuheyl who said, ‘They came to Amir Al-Momineen asws with a man who had killed a man in error. So Amir Al-Momineen asws said to him: ‘Who are your clan and your relatives?’ So he said, ‘There is neither a clan nor any relatives for me in this city’. So he asws said: ‘So from which of the cities are you?’ So he said, ‘I am a man from the people of Mosul, born in it and for me are relatives and family’. He (the narrator) said, ‘So Amir Al-Momineen asws asked about him, but they did no find at Al-Kufa, neither relatives nor a clan. So he asws wrote to his asws office-bearer in Al-Mosul: ‘As for afterwards, so and so son of so and so, and his appearance is such and such, killed one (person) from the Muslim in error. So, he mentioned that he is a man from Al-Mosul, and that for him, at it, are relatives and a family, and I asws am sending him to you with my asws so and so son of so and so messenger, and his appearance is such and such. So when they come over to you, Allah azwj Willing, and you read my asws letter, so examine his matter and ask about his relatives from the Muslims. So if there was one from the people of Al-Mosul, from the ones who were born at it, and relationships were established by it from the Muslims, so gather them to you. Then look around, so if there was among them a man who would inherit a share from him, in the Book (Quran), no one from his relatives barring him from his inheritance, so necessitate the wergild, and take it by instalments over three years. So if there does not happen to be a relative of his for whom there is a share in the Book (Quran), and that his relatives were equal in their kinship, and there was for him a relative from his father and his mother being equal in the kinship, so divide the payable wergild upon his relatives from his father, and upon the relatives from his mother, from the adult Muslim males. Then make it upon his relatives (female) from his father, two-thirds of the wergild, and make it upon his relatives from his mother, one-third of the wergild. And if there do not happen to be relatives for him from his father, so divide the payable wergild upon his relatives from his mother, from the adult Muslim males. Then seize them by it, and make them pay the wergild during three years. So if there do not happen to be relatives for him from his mother, nor any relatives for him from his father, so divide the payable wergild upon the people of Al-Mosul from the one who were born at it, and grew up, and do not include others among them from the people of the city. Then make it payable from them over three years, an instalment in each year, until they have fulfilled it, Allah azwj Willing. And if there do not happen to be relatives for so and so, son of so and so, from the people of Al-Mosul. And if he does not happen to be from its people, and he has falsified it, so return him to me asws along with my asws messenger, so and so, son of so and so, Allah azwj willing, for I asws am his guardian, and the claimant from him, and I asws will not invalidate the blood of a Muslim person’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

Humeyd Bin Ziyad, from Al Hazzan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Abu Baseer who said, ‘I asked Abu Abdullah asws about a man who killed a man deliberately, then the killer fled and they were not able over him (to catch him). He asws said: ‘If there was wealth for him, the wergild would be taken from his wealth, or else from the relatives, if there are relatives. So if there do not happen to be relatives for him, the Imam asws would pay it, for the blood of a Muslim person would not be invalidated’. And in another report: ‘The it would be for the ruler afterwards to imprison him, and discipline him’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Yunus Bin Yaqoub, from Abu Maryan, (It has been narrated) from Abu Ja’far asws having said: ‘Amir Al-Momineen asws judged that there would be no burden upon the (wergild payable by) the blood relatives except for the bone exposing injury upwards’. And he asws said: ‘What is below bone reaching injury, the fees of the doctor is in addition to the wergild’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

Ali Bin Ibrahim, from his father, form Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer, (It has been narrated) from Abu Ja’far asws having said: ‘The blood relatives are not guarantors in deliberate (killing), nor confession, nor a reconciliation’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a, (It has been narrated) from Abu Abdullah asws that Amir Al-Momineen asws judged regarding four witnesses upon a man who had seen him copulating with a woman. So he was stoned. Then one of them retracted (his statement). He asws said: ‘He would be fined a quarter of the wergild, when he says, ‘It was doubtful to me’. So if two were to retract, and they both say, ‘It was doubtful upon us’, they would both be fined half the wergild. And if all of them were to retract, and they say, ‘It was doubtful upon us’, they would be fined the (complete) wergild. But if they were to say, ‘We testified falsely’, they would be killed all together’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.

4. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from certain persons of his people who has narrated the following: “This is about the case of four men who testify against al-Muhsin (married male) to have committed fornication; then one of them retracts his testimony after the man is executed. Abu ‘Abd Allah (a.s.), has said, ‘If the fourth cites doubt, he is subjected to penalty, but if he says it was intentional then he is put to death.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Ibn Mahbub has narrated from Ibrahim ibn Nu’aym al-’Azdiy who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of four witnesses who testify against a man to have committed fornication and when he is executed, one of them retracts his testimony. He (the Imam) said, ‘The fourth one among them is executed and the other three must pay three-fourth of wergild to his family of the fourth witness.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, bothe together from Al Fatah Bin Yazeed Al Jarjany, (It has been narrated) from Abu Al-Hassan asws regarding four who testified upon a man that he had committed adultery. So he was stoned. Then they retracted and said, ‘We had imagined’. (He asws said): ‘They would be necessitated the (payment of) wergild. And if they say, ‘We were deliberate’, whichever of the four the guardian of the killed one so desires to kill, and the three would paid three quarters of the wergild to the guardians of the second one killed, and the three would be whipped eighty (lashes), each one from them, then the Imam asws would kill them’. And he asws said regarding two men who testified upon a man that he had stolen. So he (his hand) was cut. Then one of the two retracted and said, ‘I imagined it with regards to this, but it was someone else: ‘He would be necessitated (payment of) half the wergild of the hand, and his testimony with regards to the others would not be accepted. So if both of them were to retract and both say, ‘We imagined it, but so and so was the thief’, they would both be necessitated (payment of) the wergild of the hand and both their testimonies with regards to the others would not be acceptable. And if both say, ‘We were deliberate’, the hand of one of the two would be cut by the one whose hand was cut, but the one whose (hand) was not cut would pay a quarter of the wergild to the guardians of the one whose hand was cut. So if the first one (whose hand was) cut says, ‘I am not pleased until the hands of both of them are to be cut together, he has to return the wergild of one hand to be divided between the two of them, and he can cut (hands of) both of them’.

Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.