من لا يحضره الفقيه — Volume 4, Page 211
[١]يشمل ما إذا مات قبل الموصى أو بعده و دلالته على الثاني أظهر.
[٢]في الخبر دلالة على جواز التصدّق بالمال الذي لا يصل الى مالكه.( مسالك).
[٣]حاصله أن تحصيل الحجّ مقدم فان بقى شيء يصرف في الامرين الباقيين، و لعلّ في تقديم العتق في الذكر ايماء الى تقدّمه و يجب أن يكون بحيث يبقى شيء للصدقة.
[٤]هو داود بن أبي يزيد الثقة كما في بعض النسخ فالسند موثق بابن فضال.
اطْلُبْ لَهُ وَارِثاً أَوْ مَوْلًى فَادْفَعْهَا إِلَيْهِ قُلْتُ فَإِنْ لَمْ يُعْلَمْ لَهُ وَلِيُّ قَالَ اجْهَدْ أَنْ تَقْدِرَ لَهُ عَلَى وَلِيٍّ فَإِنْ لَمْ تَجِدْهُ وَ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ مِنْكَ الْجَهْدَ فَتَصَدَّقْ بِهَا.
Hadith.5490 - Al-Abbas ibn Amir narrated from Muthanna who said: I asked Imam (as) about a man for whom a bequest was made, but he died before receiving it and left no offspring. Imam (as) said: "Seek an heir or his mawla (guardian) and give it to him." I asked: "What if no heir is known?" Imam (as) replied: "Exert yourself in searching for an heir for him, and if you cannot find one and Allah (swt), the Exalted, knows of your sincere effort, then give it in charity."
Translation: Bab Ul Qaim Publications·Thaqalayn link·The Arabic above is the original.
[1]يشمل ما إذا مات قبل الموصى أو بعده و دلالته على الثاني أظهر.ص 211
[2]في الخبر دلالة على جواز التصدّق بالمال الذي لا يصل الى مالكه.( مسالك).ص 211
أَبَا حَنِيفَةَ فَقَالَ يُجْعَلُ ذَلِكَ أَثْلَاثاً ثُلُثاً فِي الْحَجِّ وَ ثُلُثاً فِي الْعِتْقِ وَ ثُلُثاً فِي الصَّدَقَةِ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ إِنَّ امْرَأَةً مِنْ أَهْلِي مَاتَتْ وَ أَوْصَتْ إِلَيَّ بِثُلُثِ مَالِهَا وَ أَمَرَتْ أَنْ يُعْتَقَ عَنْهَا وَ يُحَجَّ عَنْهَا وَ يُتَصَدَّقَ عَنْهَا فَنَظَرْتُ فِيهِ فَلَمْ يَبْلُغْ فَقَالَ ع ابْدَأْ بِالْحَجِّ فَإِنَّهُ فَرِيضَةٌ مِنْ فَرَائِضِ اللَّهِ عَزَّ وَ جَلَّ وَ اجْعَلْ مَا بَقِيَ طَائِفَةً فِي الْعِتْقِ وَ طَائِفَةً فِي الصَّدَقَةِ فَأَخْبَرْتُ أَبَا حَنِيفَةَ بِقَوْلِ أَبِي عَبْدِ اللَّهِ ع فَرَجَعَ عَنْ قَوْلِهِ وَ قَالَ بِقَوْلِ أَبِي عَبْدِ اللَّهِ ع.
Hadith.5491 - Muhammad ibn Abi Umayr narrated from Muawiyah ibn Ammar who said: A woman from my family entrusted me with her wealth and instructed that emancipation (of slaves) be made on her behalf, that Hajj be performed, and that charity be given. However, the amount left was insufficient to cover all that. I consulted Abu Hanifah, and he said: "It should be divided into three parts - one-third for Hajj, one-third for emancipation, and one-third for charity." Then I went to Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) and said to him: "A woman from my family passed away and entrusted me with one-third of her wealth, instructing that Hajj be performed on her behalf, emancipation be made, and charity be given. But the amount was not enough to fulfill all these." Imam (as) said: "Start with Hajj, for it is an obligation from the obligations of Allah (swt), the Exalted. Then divide what remains - part of it for emancipation and part for charity." I informed Abu Hanifah of the statement of Abu Abdullah (as), and he withdrew his previous opinion and accepted the guidance of Abu Abdullah (as).
Translation: Bab Ul Qaim Publications·Thaqalayn link·The Arabic above is the original.
[3]حاصله أن تحصيل الحجّ مقدم فان بقى شيء يصرف في الامرين الباقيين، و لعلّ في تقديم العتق في الذكر ايماء الى تقدّمه و يجب أن يكون بحيث يبقى شيء للصدقة.ص 211
Complete indexed hadith starts here; printed across pages 211-212.
لَهُمَا أَنْتُمَا أَحْرَارٌ لِوَجْهِ اللَّهِ فَاشْهَدَا أَنَّ مَا فِي بَطْنِ جَارِيَتِي هَذِهِ مِنِّي فَوَلَدَتْ غُلَاماً فَلَمَّا قَدِمُوا عَلَى الْوَرَثَةِ أَنْكَرُوا ذَلِكَ وَ اسْتَرَقُّوهُمْ ثُمَّ إِنَّ الْغُلَامَيْنِ أُعْتِقَا بَعْدُ فَشَهِدَا بَعْدَ مَا أُعْتِقَا أَنَّ مَوْلَيهُمَا الْأَوَّلَ أَشْهَدَهُمَا أَنَّ مَا فِي بَطْنِ جَارِيَتِهِ مِنْهُ قَالَ تَجُوزُ شَهَادَتُهُمَا لِلْغُلَامِ وَ لَا يَسْتَرِقَّهُمَا الْغُلَامُ الَّذِي شَهِدَا لَهُ لِأَنَّهُمَا أَثْبَتَا نَسَبَهُ.
Hadith.5492 - Al-Hasan ibn Ali ibn Faddal narrated from Dawud ibn Farqad who said: Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a man who was on a journey with a female slave and two male servant slaves. The man said to the two male slaves, "You both are free for the sake of Allah (swt). Bear witness that what is in the womb of this bondwoman is from me." Later, the bondwoman gave birth to a boy. When they returned to the man's heirs, the heirs denied the claim and enslaved the boy and the two male servants. Afterward, the two male slaves were emancipated, and after their emancipation, they testified that their former master had made them witness that the child in the womb of the bondwoman was indeed his child. Imam Jafar Al-Sadiq (as) said: "Their testimony is valid in favor of the boy, and the boy cannot enslave them because they have established his lineage."
Translation: Bab Ul Qaim Publications·Thaqalayn link·The Arabic above is the original.
[4]هو داود بن أبي يزيد الثقة كما في بعض النسخ فالسند موثق بابن فضال.ص 211
[1]أكثر الاصحاب أفتوا بظاهره، و اختلف في أن المنع من استرقاقهما هل هو على الحرمة أو الكراهة.ص 212