Conflict & Reconciliation

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ النِّسَاءِ كَيْفَ سَقَطَتِ الْجِزْيَةُ وَ رُفِعَتْ عَنْهُنَّ فَقَالَ لِأَنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ قَتْلِ النِّسَاءِ وَ الْوِلْدَانِ فِي دَارِ الْحَرْبِ إِلَّا أَنْ يُقَاتِلْنَ وَ إِنْ قَاتَلَتْ أَيْضاً فَأَمْسِكْ عَنْهَا مَا أَمْكَنَكَ وَ لَمْ تَخَفْ خَلَلًا[4] فَلَمَّا نَهَى رَسُولُ اللَّهِ ص عَنْ قَتْلِهِنَّ فِي دَارِ الْحَرْبِ كَانَ ذَلِكَ فِي دَارِ الْإِسْلَامِ أَوْلَى

Hadith.1675 - Hafs ibn Ghiyath narrated: I asked Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) about why women were exempted from jizya and it was not imposed on them. He said: "Because the Messenger of Allah (swt), peace be upon him and his family, forbade the killing of women and children in the battlefield (Dar

وَ قَالَ ع‌ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ‌ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاحٍ بَيْنَ النَّاسِ‌ قَالَ الْمَعْرُوفُ الْقَرْضُ.

Hadith.1698 - Imam (as) said, regarding the words of Allah (swt), the Exalted: "There is no good in most of their secret talks except one who enjoins charity or kindness or reconciliation between people" (Surah An-Nisa 4:114); "Kindness (ma'ruf) refers to lending."

إِنَّ الصِّيَامَ لَيْسَ مِنَ الطَّعَامِ وَ الشَّرَابِ وَحْدَهُ إِنَّ مَرْيَمَ قَالَتْ‌ إِنِّي نَذَرْتُ لِلرَّحْمنِ صَوْماً أَيْ صَمْتاً فَاحْفَظُوا أَلْسِنَتَكُمْ وَ غُضُّوا أَبْصَارَكُمْ وَ لَا تَحَاسَدُوا وَ لَا تَنَازَعُوا فَإِنَّ الْحَسَدَ يَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ.

Hadith.1857 - Abu Basir narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) that he said: "Fasting is not limited to refraining from food and drink alone. Indeed, Maryam said, ‘I have vowed a fast to the Most Merciful’ (i.e., silence). So, guard your tongues, lower your gazes, do not envy one another, and do not quarre

فَقَدْ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ أَ مَا يَسْتَحْيِي أَحَدُكُمْ أَنْ لَا يَصْبِرَ يَوْماً إِلَى اللَّيْلِ إِنَّهُ كَانَ يُقَالُ إِنَّ بَدْءَ الْقِتَالِ اللِّطَامُ‌[4]. وَ لَوْ أَنَّ رَجُلًا لَصِقَ بِأَهْلِهِ فِي شَهْرِ رَمَضَانَ فَأَدْفَقَ كَانَ عَلَيْهِ عِتْقُ رَقَبَةٍ[5].

Hadith.1875 - Commander of the Faithful Imam Ali ibn Abi Talib (as) said: "Does one of you not feel ashamed that they cannot endure (fasting) until the evening? It was said in the past that the beginning of fighting is slapping."

إِذَا كَانَ الرَّجُلُ مُوسِراً فَمَشَى لِيَكُونَ أَقَلَّ لِنَفَقَتِهِ فَالرُّكُوبُ أَفْضَلُ.

The reconciliation between these narrations is found in: Hadith.2218 - Abu Basir narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) where he asked him: "Is walking better or riding?" The Imam (as) replied: "If a man is wealthy and chooses to walk to reduce his expenses, then riding is better."

كَانَ طُولُ الْكَعْبَةِ تِسْعَةَ أَذْرُعٍ وَ لَمْ يَكُنْ لَهَا سَقْفٌ فَسَقَّفَهَا قُرَيْشٌ ثَمَانِيَةَ عَشَرَ ذِرَاعاً ثُمَّ كَسَرَهَا الْحَجَّاجُ عَلَى ابْنِ الزُّبَيْرِ فَبَنَاهَا وَ جَعَلَهَا سَبْعَةً وَ عِشْرِينَ ذِرَاعاً[1]

قَائِلٌ مِنْهُمْ لِيَأْتِ كُلُّ رَجُلٍ مِنْكُمْ بِأَطْيَبِ مَالِهِ وَ لَا تَأْتُوا بِمَالٍ اكْتَسَبْتُمُوهُ مِنْ قَطِيعَةِ رَحِمٍ أَوْ حَرَامٍ فَفَعَلُوا فَخُلِّيَ بَيْنَهُمْ وَ بَيْنَ بُنْيَانِهِ فَبَنَوْهُ حَتَّى انْتَهَوْا إِلَى مَوْضِعِ الْحَجَرِ الْأَسْوَدِ فَتَشَاجَرُوا فِيهِ أَيُّهُمْ يَضَعُ الْحَجَرَ فِي مَوْضِعِهِ حَتَّى كَادَ أَنْ يَكُونَ بَيْنَهُمْ شَرٌّ فَحَكَّمُوا أَوَّلَ مَنْ يَدْخُلُ مِنْ بَابِ الْمَسْ

Hadith.2320 - It has been narrated from Sa'id ibn Abdullah Al-A'raj, from Abu Abdullah (as), that he said: "In the pre-Islamic era, the Quraysh demolished the Kaaba. When they wanted to rebuild it, they were prevented from doing so by a sense of fear that filled their hearts. Then someone among them said, 'Let each of

حَقُّ اللَّهِ الْأَكْبَرُ[3] عَلَيْكَ أَنْ تَعْبُدَهُ وَ لَا تُشْرِكَ بِهِ شَيْئاً فَإِذَا فَعَلْتَ ذَلِكَ

أَيُّمَا مُؤْمِنٍ قَدَّمَ مُؤْمِناً فِي خُصُومَةٍ إِلَى قَاضٍ أَوْ سُلْطَانٍ جَائِرٍ فَقَضَى عَلَيْهِ بِغَيْرِ حُكْمِ اللَّهِ عَزَّ وَ جَلَّ فَقَدْ شَرِكَهُ فِي الْإِثْمِ[2].

الْبَيِّنَةُ عَلَى الْمُدَّعِي وَ الْيَمَيِنُ عَلَى الْمُدَّعَى عَلَيْهِ وَ الصُّلْحُ جَائِزٌ بَيْنَ الْمُسْلِمِينَ[3] إِلَّا صُلْحاً أَحَلَّ حَرَاماً أَوْ حَرَّمَ حَلَالًا[4]

كُلُّ وَاحِدٍ مِنْهُمَا لِصَاحِبِهِ لَكَ مَا عِنْدَكَ وَ لِي مَا عِنْدِي فَقَالَ لَا بَأْسَ بِذَلِكَ إِذَا تَرَاضَيَا وَ طَابَتْ أَنْفُسُهُمَا[1].

Hadith.3268 - Al-Ala' narrated from Muhammad ibn Muslim, who reported from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding two men, each of whom had some food stored with the other, but neither knew exactly how much he had with his companion. They said to each other, "You keep what is with you, and I will keep

لِأَبِي الْحَسَنِ ع رَجُلٌ يَهُودِيٌّ أَوْ نَصْرَانِيٌّ كَانَتْ لَهُ عِنْدِي أَرْبَعَةُ آلَافِ دِرْهَمٍ فَمَاتَ أَ لِي أَنْ أُصَالِحَ وَرَثَتَهُ وَ لَا أُعْلِمَهُمْ كَمْ كَانَ قَالَ لَا يَجُوزُ حَتَّى تُخْبِرَهُمْ‌[2].

Hadith.3269 - Ali ibn Abi Hamzah said: I asked Abu al-Hasan (as) about a Jewish or Christian man who had a debt of four thousand dirhams with me, and he died. I asked: "Is it lawful for me to settle with his heirs without informing them of the exact amount?" Imam (as) said: "It is not permissible until you inform them.

لَهُ انْقُدْ لِي مِنَ الَّذِي لِي كَذَا وَ كَذَا وَ أَضَعُ لَكَ بَقِيَّتَهُ أَوْ يَقُولُ انْقُدْ لِي بَعْضاً وَ أَمُدُّ لَكَ فِي الْأَجَلِ فِيمَا بَقِيَ فَقَالَ لَا أَرَى بِهِ بَأْساً مَا لَمْ يَزِدْ عَلَى رَأْسِ مَالِهِ شَيْئاً يَقُولُ اللَّهُ عَزَّ وَ جَلَّ- فَلَكُمْ رُؤُسُ أَمْوالِكُمْ لا تَظْلِمُونَ‌ وَ لا تُظْلَمُونَ‌[1].

Hadith.3270 - Aban narrated from Muhammad ibn Muslim, who reported from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who owes a debt with a specified due date. The creditor comes to him and says, "Pay me such-and-such amount from what you owe, and I will waive the rest," or says, "Pay me a part now, an

لَا بَأْسَ بِهِ وَ إِنْ لَمْ يَكُنْ سَاعَرَهُ عَلَى ذَلِكَ‌[3].

Hadith.3271 - Hammad narrated from al-Halabi, who reported from Abu Abdillah (as) regarding a man who gives a specific amount of wheat to a miller to grind for a fee in dirhams. After the milling is completed, the man pays the miller the agreed dirhams along with a portion of the ground wheat, as this is a customary pr

سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‌ إِنِّي كُنْتُ عِنْدَ قَاضٍ مِنْ قُضَاةِ الْمَدِينَةِ فَأَتَاهُ رَجُلَانِ فَقَالَ أَحَدُهُمَا إِنِّي اكْتَرَيْتُ مِنْ هَذَا دَابَّةً لِيُبَلِّغَنِي عَلَيْهَا مِنْ كَذَا وَ كَذَا إِلَى كَذَا وَ كَذَا فَلَمْ يُبَلِّغْنِي الْمَوْضِعَ فَقَالَ الْقَاضِي لِصَاحِبِ الدَّابَّةِ بَلَّغْتَهُ إِلَى الْمَوْضِعِ قَالَ لَا قَدْ أَعْيَتْ دَابَّتِي فَلَمْ تَبْلُغْ فَقَالَ لَهُ الْقَاضِي لَيْسَ لَكَ

Hadith.3272 - Al-Hasan ibn Mahbub narrated from al-Ala', who reported from Muhammad ibn Muslim: I heard Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) say: "I was once with a judge in Medina when two men approached him. One of them said: 'I hired this man's animal to take me from such-and-such place to such-and-such pla

أَحَدُهُمَا إِنِّي تَكَارَيْتُ إِبِلَ هَذَا الرَّجُلِ لِيَحْمِلَ لِي مَتَاعاً إِلَى بَعْضِ الْمَعَادِنِ فَاشْتَرَطْتُ أَنْ يُدْخِلَنِي الْمَعْدِنَ يَوْمَ كَذَا وَ كَذَا لِأَنَّ بِهَا سُوقاً أَتَخَوَّفُ أَنْ يَفُوتَنِي فَإِنِ احْتُبِسْتُ عَنْ ذَلِكَ حَطَطْتُ مِنَ الْكِرَاءِ عَنْ كُلِّ يَوْمٍ احْتَبَسْتُهُ كَذَا وَ كَذَا وَ إِنَّهُ حَبَسَنِي عَنْ ذَلِكَ الْوَقْتِ كَذَا وَ كَذَا يَوْماً فَقَالَ الْقَاضِي هَذَا شَرْطٌ فَ

Hadith.3273 - Mansur ibn Yunus narrated from Muhammad al-Halabi: I was sitting with a judge, and Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) was also present. Two men approached the judge. One of them said: "I hired this man's camels to transport my goods to a certain mine. I stipulated that he must get me there on a

أَحَدُهُمَا الدِّرْهَمَانِ لِي وَ قَالَ الْآخَرُ هُمَا بَيْنِي وَ بَيْنَكَ فَقَالَ أَمَّا الَّذِي قَالَ هُمَا بَيْنِي وَ بَيْنَكَ فَقَدْ أَقَرَّ بِأَنَّ أَحَدَ الدِّرْهَمَيْنِ لَيْسَ لَهُ وَ أَنَّهُ لِصَاحِبِهِ وَ يُقْسَمُ الْآخَرُ بَيْنَهُمَا[3].

'They are shared between me and you,' he has admitted that one of the dirhams does not belong to him and is his companion's. The remaining dirham should be divided equally between them."

أَبَا عَبْدِ اللَّهِ‌ ع عَنْ رَجُلَيْنِ كَانَ لَهُمَا مَالٌ مِنْهُ بِأَيْدِيهِمَا وَ مِنْهُ مُتَفَرِّقٌ عَنْهُمَا فَاقْتَسَمَا بِالسَّوِيَّةِ مَا كَانَ فِي أَيْدِيهِمَا وَ مَا كَانَ غَائِباً فَهَلَكَ نَصِيبُ أَحَدِهِمَا مِمَّا كَانَ عَنْهُ غَائِباً وَ اسْتَوْفَى الْآخَرُ أَ يَرُدُّ عَلَى صَاحِبِهِ قَالَ نَعَمْ مَا يَذْهَبُ بِمَالِهِ‌[1].

I asked Abu Abdillah (as) about two men who had shared wealth. Some of it was in their possession, and some of it was scattered and not in their hands. They divided equally what was in their possession, as well as what was absent. Later, one of them lost his share of the absent wealth, while the other received his shar

فِي رِوَايَةِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنِ ابْنِ طَرَفَةَ[2] أَنَّ رَجُلَيْنِ ادَّعَيَا بَعِيراً فَأَقَامَ كُلُّ وَاحِدٍ مِنْهُمَا بَيِّنَةً فَجَعَلَهُ عَلِيٌّ ع بَيْنَهُمَا[3].

Hadith.3276 - In the narration of Ibn Faddal, from Abu Jamilah, from Simak ibn Harb, from Ibn Tarafah: Two men claimed ownership of a camel, and each presented evidence to support his claim. Imam Ali ibn Abi Talib (as) ruled that the camel should be divided equally between them.

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ فِي الرَّجُلِ يُبْضِعُهُ الرَّجُلُ ثَلَاثِينَ دِرْهَماً فِي ثَوْبٍ‌[5] وَ آخَرُ عِشْرِينَ دِرْهَماً فِي ثَوْبٍ فَبَعَثَ الثَّوْبَيْنِ وَ لَمْ يَعْرِفْ هَذَا ثَوْبَهُ وَ لَا هَذَا ثَوْبَهُ قَالَ يُبَاعُ الثَّوْبَانِ فَيُعْطَى صَاحِبُ الثَّلَاثِينَ ثَلَاثَةَ أَخْمَاسِ الثَّمَنِ وَ الْآخَرُ خُمُسَيِ الثَّمَنِ قَالَ فَقُلْتُ فَإِنَّ صَاحِبَ‌

Hadith.3277 - In the narration of Al-Husayn ibn Abi Al-Ala' from Ishaq ibn Ammar, who reported: Abu Abdillah (as) was asked about a case where a man entrusted another with thirty dirhams to buy a garment, and another entrusted him with twenty dirhams for another garment. Both garments were sent, but it was unclear whic

يُعْطَى صَاحِبُ الدِّينَارَيْنِ دِينَاراً وَ يَقْتَسِمَانِ الدِّينَارَ الْبَاقِيَ بَيْنَهُمَا نِصْفَيْنِ.

Hadith.3278 - In the narration of Al-Sakuni from Imam Jafar ibn Muhammad Al-Sadiq (as), from his father, Imam Muhammad ibn Ali Al-Baqir (as): A man entrusted another with two dinars, and another person entrusted him with one dinar. One of the dinars was lost. Imam (as) said: "The owner of the two dinars should be given

أَحَدُهُمَا يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَذَا غَادَانِي فَجِئْتُ أَنَا بِثَلَاثَةِ أَرْغِفَةٍ وَ جَاءَ هُوَ بِخَمْسَةِ أَرْغِفَةٍ فَتَغَدَّيْنَا وَ مَرَّ بِنَا رَجُلٌ فَدَعَوْنَاهُ إِلَى الْغَدَاءِ فَجَاءَ فَتَغَدَّى مَعَنَا فَلَمَّا فَرَغْنَا وَهَبَ لَنَا ثَمَانِيَةَ دَرَاهِمَ وَ مَضَى فَقُلْتُ يَا هَذَا قَاسِمْنِي فَقَالَ لَا أَفْعَلُ إِلَّا عَلَى قَدْرِ الْحِصَصِ مِنَ الْخُبْزِ قَالَ اذْهَبَا فَاصْطَلِحَا قَا

Hadith.3279 - It is narrated from Sabbah Al-Muzani, who raised it (in chain of narration): Two men came to Commander of the Faithful (as). One of them said: "O Commander of the Faithful, this man and I went out together. I brought three loaves of bread, and he brought five loaves of bread. We had lunch together, and a

حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى النَّيْسَابُورِيُّ قَالَ حَدَّثَنَا أَبُو الْيَمَانِ الْحَكَمُ بْنُ نَافِعٍ الْحِمْصِيُّ قَالَ حَدَّثَنَا شُعَيْبٌ عَنْ الزُّهْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الذُّهْلِيِّ قَالَ‌[4] حَدَّثَنِي عُمَارَةُ بْنُ خُزَيْمَةَ بْنِ ثَابِتٍ أَنَّ عَمَّهُ حَدَّثَهُ وَ هُوَ مِنْ أَصْحَابِ النَّبِيِّ ص‌ أَنَّ النَّبِيَّ ص ابْتَاعَ فَرَساً مِنْ أَعْرَابِيٍّ فَأَسْرَعَ النَّبِيُّ ص الْمَشْ

Muhammad ibn Yahya al-Naysaburi narrated to us, who said: Abu al-Yaman al-Hakam ibn Nafi' al-Himsi narrated to us, who said: Shu'ayb narrated from al-Zuhri, from Abdullah ibn Ahmad al-Dhuhli, who said: 'Umara ibn Khuzayma ibn Thabit narrated to me that his uncle, who was one of the companions of the Prophet, peace be u

فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاحٍ بَيْنَ النَّاسِ فَقَالَ يَعْنِي بِالْمَعْرُوفِ الْقَرْضَ[3]

لَا بَأْسَ بِهِ إِنْ وَجَدَ بِهَا رِبْحاً فَلْيَبِعْ‌[4] قَالَ وَ سُئِلَ ع عَنْ شِرَاءِ النَّخْلِ وَ الْكَرْمِ وَ الثِّمَارِ ثَلَاثَ سِنِينَ وَ أَرْبَعَ قَالَ لَا بَأْسَ بِهِ تَقُولُ إِنْ لَمْ يَخْرُجْ فِي هَذِهِ السَّنَةِ يَخْرُجْ فِي قَابِلٍ وَ إِنِ اشْتَرَيْتَهُ سَنَةً وَاحِدَةً فَلَا تَشْتَرِهِ حَتَّى يَبْلُغَ‌[5] قَالَ وَ سُئِلَ ع عَنِ الرَّجُلِ يَشْتَرِي الثَّمَرَةَ الْمُسَمَّاةَ مِنَ الْأَرْضِ فَتَهْلِكُ ثَمَر

Hadith.3787 - Hammad narrated from Al-Halabi, who reported from Abu Abdillah (as): I asked him about a man who buys fruits and then sells them before taking possession of them. Imam (as) said: "There is no harm if he finds profit in them; let him sell." Imam (as) was asked about purchasing palm trees, grapevines, and f

أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَسْتَقْرِضُ الدَّرَاهِمَ الْبِيضَ عَدَداً وَ يَقْضِي سُوداً وَزْناً وَ قَدْ عَرَفَ أَنَّهَا أَثْقَلُ مِمَّا أَخَذَ وَ تَطِيبُ بِهَا نَفْسُهُ أَنْ يَجْعَلَ لَهُ فَضْلَهَا قَالَ لَا بَأْسَ بِهِ إِذَا لَمْ يَكُنْ فِيهِ شَرْطٌ وَ لَوْ وَهَبَهَا لَهُ كُلَّهَا صَلَحَ‌[2].

I asked Abu Abdullah (as) about a man who borrows a specified amount of white dirhams and repays them with black dirhams by weight, knowing that they are heavier than what he borrowed, and he willingly gives the extra weight. Imam (as) said: "There is no harm in it as long as it is not a condition. Even if he gifted hi

إِذَا كَانَ يَوْمُ الْقِيَامَةِ احْتَجَّ اللَّهُ عَلَى سَبْعَةٍ عَلَى الطِّفْلِ وَ الَّذِي مَاتَ بَيْنَ النَّبِيِّينَ وَ الشَّيْخِ الْكَبِيرِ الَّذِي أَدْرَكَ النَّبِيَّ ص وَ هُوَ لَا يَعْقِلُ وَ الْأَبْلَهِ وَ الْمَجْنُونِ الَّذِي لَا يَعْقِلُ وَ الْأَصَمِّ وَ الْأَبْكَمِ كُلُّ وَاحِدٍ مِنْهُمْ يَحْتَجُّ عَلَى اللَّهِ عَزَّ وَ جَلَّ قَالَ فَيَبْعَثُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِمْ رَسُولًا فَيُؤَجِّجُ لَهُمْ نَارا

Hadith.4742 - In the narration of Hariz from Zurara, from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), that Imam (as) said: "On the Day of Judgment, Allah (swt) will argue against seven groups: the child, the one who died between the prophets, the elderly person who reached the Prophet (peace and blessings be upon hi

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ لَا طَلَاقَ إِلَّا عَلَى السُّنَّةِ إِنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ طَلَّقَ ثَلَاثاً فِي مَجْلِسٍ وَ امْرَأَتُهُ حَائِضٌ‌[3] فَرَدَّ رَسُولُ اللَّهِ ص طَلَاقَهُ وَ قَالَ مَا خَالَفَ كِتَابَ اللَّهِ رُدَّ إِلَى كِتَابِ اللَّهِ‌[4].

"It is not appropriate for a man to divorce his wife and then reconcile with her when he has no need or intention for her, only to divorce her again. This is the harm (ḍirar) that Allah (swt), the Mighty and Majestic, has forbidden. However, if he divorces her and then reconciles with her with the sincere intention of

سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ لَيْسَ لِلْحَكَمَيْنِ أَنْ يُفَرِّقَا حَتَّى يَسْتَأْمِرَا الرَّجُلَ وَ الْمَرْأَةَ وَ يَشْتَرِطَانِ عَلَيْهِمَا إِنْ شَاءَا جَمَعَا وَ إِنْ شَاءَا فَرَّقَا فَإِنْ جَمَعَا فَجَائِزٌ وَ إِنْ فَرَّقَا فَجَائِزٌ.

I asked him about the saying of Allah (swt), the Mighty and Majestic: "Appoint an arbitrator from his family and an arbitrator from her family" (Surah An-Nisa 4:35). Imam (as) said: "The two arbitrators do not have the authority to separate the couple until they consult both the husband and the wife and set conditions

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَهْجُرُ امْرَأَتَهُ مِنْ غَيْرِ طَلَاقٍ وَ لَا يَمِينٍ سَنَةً فَلَا يَأْتِي فِرَاشَهَا قَالَ لِيَأْتِ أَهْلَهُ وَ قَالَ ع أَيُّمَا رَجُلٍ آلَى مِنِ امْرَأَتِهِ وَ الْإِيلَاءُ أَنْ يَقُولَ وَ اللَّهِ لَا أُجَامِعُكِ كَذَا وَ كَذَا[3] وَ اللَّهِ لَأَغِيظَنَّكِ ثُمَّ يُغَايِظَهَا فَإِنَّهُ يُتَرَبَّصُ بِهِ أَرْبَعَةَ أَشْهُرٍ ثُمَّ يُؤْخَذُ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ

I asked Abu Abdullah (as) about a man who abandons his wife without divorcing her or taking an oath, leaving her for a year without approaching her bed. Imam (as) said: "He must return to his wife." Imam (as) also said: "Any man who swears an oath (ilaʾ) against his wife-ilaʾ being when he says, 'By Allah (swt), I will

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَفْقُودِ كَيْفَ تَصْنَعُ امْرَأَتُهُ قَالَ مَا سَكَتَتْ عَنْهُ وَ صَبَرَتْ يُخَلَّى عَنْهَا وَ إِنْ هِيَ رَفَعَتْ أَمْرَهَا إِلَى الْوَالِي أَجَّلَهَا أَرْبَعَ سِنِينَ ثُمَّ يَكْتُبُ إِلَى الصُّقْعِ الَّذِي فُقِدَ فِيهِ‌[1] فَيُسْأَلُ عَنْهُ فَإِنْ خُبِّرَ عَنْهُ بِحَيَاةٍ صَبَرَتْ وَ إِنْ لَمْ يُخْبَرْ عَنْهُ بِحَيَاةٍ حَتَّى تَمْضِيَ الْأَرْبَعُ سِنِينَ- دُعِيَ وَلِيُّ الزَّ

Hadith.4883 - In a narration from Umar ibn Udhayna through Buraid ibn Mu'awiyah, it is reported that he asked Abu Abdullah (as) about the ruling concerning the wife of a missing person. Imam (as) replied: "As long as she remains silent about him and is patient, she should be left as she is. However, if she raises the m

سِبَابُ الْمُؤْمِنِ فِسْقٌ وَ قِتَالُهُ كُفْرٌ وَ أَكْلُ لَحْمِهِ مِنْ مَعْصِيَةِ اللَّهِ وَ حُرْمَةُ مَالِهِ كَحُرْمَةِ دَمِهِ[1]

نَهَى رَسُولُ اللَّهِ ص عَنِ الْأَكْلِ عَلَى الْجَنَابَةِ[3] وَ قَالَ إِنَّهُ يُورِثُ الْفَقْرَ وَ نَهَى عَنْ تَقْلِيمِ‌ الْأَظْفَارِ بِالْأَسْنَانِ وَ عَنِ السِّوَاكِ فِي الْحَمَّامِ وَ التَّنَخُّعِ فِي الْمَسَاجِدِ وَ نَهَى عَنْ أَكْلِ سُؤْرِ الْفَأْرَةِ وَ قَالَ لَا تَجْعَلُوا الْمَسَاجِدَ طُرُقاً حَتَّى تُصَلُّوا فِيهَا رَكْعَتَيْنِ‌[1] وَ نَهَى أَنْ يَبُولَ أَحَدٌ تَحْتَ شَجَرَةٍ مُثْمِرَةٍ[2] أَوْ عَلَى قَارِعَ

"The Messenger of Allah (swt) (peace be upon him and his family) forbade eating while in a state of major ritual impurity (janabah)" and said: "It leads to poverty." He (sw) also forbade trimming the nails with teeth, using the miswak (tooth-stick) in the bathhouse, and spitting in the mosques. He (sw) forbade eating (

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ مَنْ غَشِيَ امْرَأَتَهُ بَعْدَ انْقِضَاءِ الْعِدَّةِ جُلِدَ الْحَدَّ وَ إِنْ غَشِيَهَا قَبْلَ انْقِضَاءِ الْعِدَّةِ كَانَ غِشْيَانُهُ إِيَّاهَا رَجْعَةً لَهَا.

Hadith.5004 - Narrated by Al-Hasan ibn Mahbub from Muhammad ibn Al-Qasim, who said that Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Whoever has intercourse with his wife after the completion of her waiting period ('iddah) is to be subjected to the prescribed punishment (hadd). However, if he has intercour

حَدَّثَنِي الْحُسَيْنُ الرَّوَّاسِيُّ عَنِ ابْنِ أَبِي عُمَيْرٍ الطَّبِيبِ‌[4] قَالَ: عَرَضْتُ هَذِهِ الرِّوَايَةَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ نَعَمْ هِيَ حَقٌّ وَ قَدْ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَأْمُرُ عُمَّالَهُ بِذَلِكَ- قَالَ أَفْتَى ع فِي كُلِّ عَظْمٍ لَهُ مُخٌّ فَرِيضَةً مُسَمَّاةً إِذَا كُسِرَ فَجُبِرَ عَلَى غَيْرِ عَثْمٍ‌[1] وَ لَا عَيْبٍ جَعَلَ فَرِيضَةَ الدِّيَةِ سِتَّةَ أَجْزَاءٍ[2] وَ جَعَل

I presented this narration to Abu Abdullah (as), and Imam(as) said: "Yes, it is true. Indeed, the Commander of the Faithful (as) used to instruct his officials with this." He said: "Imam (as) gave a ruling that for every bone that contains marrow, there is a specified obligatory compensation if it is broken and healed

قُلْتُ لِأَبِي جَعْفَرٍ ع مَا تَرَى فِي رَجُلٍ ضَرَبَ امْرَأَةً شَابَّةً عَلَى بَطْنِهَا فَعَقَرَ رَحِمَهَا وَ أَفْسَدَ طَمْثَهَا وَ ذَكَرَتْ أَنَّهُ قَدِ ارْتَفَعَ طَمْثُهَا عَنْهَا لِذَلِكَ وَ قَدْ كَانَ طَمْثُهَا مُسْتَقِيماً قَالَ يُنْتَظَرُ بِهَا سَنَةً فَإِنْ صَلَحَ رَحِمُهَا وَ عَادَ طَمْثُهَا إِلَى مَا كَانَ وَ إِلَّا اسْتُحْلِفَتْ وَ أُغْرِمَ ضَارِبُهَا ثُلُثَ دِيَتِهَا لِفَسَادِ رَحِمِهَا وَ ارْتِفَاعِ طَمْ

I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as): "What is your ruling regarding a man who struck a young woman on her abdomen, causing damage to her womb and disrupting her menstruation? She reported that her menstruation had ceased due to this injury, whereas it had previously been regular." Imam (as) said: "She

قَالَ عَلِيٌّ ع‌ مَنْ قَتَلَ حَمِيمَ قَوْمٍ فَلْيُصَالِحْهُمْ مَا قَدَرَ عَلَيْهِ فَإِنَّهُ أَخَفُّ لِحِسَابِهِ‌[3].

Hadith.5389 - It is narrated from Wahb ibn Wahb, from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), that Imam Ali ibn Abi Talib (as) said: "Whoever kills a close relative (hamim) of a people should seek reconciliation with them as much as he is able, for it will lighten his

لِقَوْلِ النَّبِيِّ ص‌ أَعْيَانُ بَنِي الْأُمِّ أَحَقُّ بِالْمِيرَاثِ مِنْ وُلْدِ الْعَلَّاتِ‌[3]. فَإِنْ تَرَكَ أَخَوَاتٍ لِأَبٍ وَ أُمٍّ وَ أَخَوَاتٍ لِأَبٍ وَ ابْنِ أَخٍ لِأَبٍ فَلِلْأَخَوَاتِ لِلْأَبِ وَ الْأُمِّ الثُّلُثَانِ وَ مَا بَقِيَ رَدٌّ عَلَيْهِنَّ لِأَنَّهُنَّ أَقْرَبُ الْأَرْحَامِ فَإِنْ تَرَكَ أَخاً لِأَبٍ وَ ابْنَ أَخٍ لِأَبٍ وَ أُمٍّ فَالْمَالُ كُلُّهُ لِلْأَخِ مِنَ الْأَبِ لِأَنَّهُ أَقْرَبُ بِبَطْ

Hadith.5621 - The Prophet (peace and blessings be upon him and his family) said: "The full siblings from the same mother are more entitled to inheritance than the paternal half-siblings." [AL SADUQ] If a person leaves behind full sisters (from the same father and mother), paternal sisters (from the same father only), a

سِبَابُ الْمُؤْمِنِ فُسُوقٌ قِتَالُ الْمُؤْمِنِ كُفْرٌ أَكْلُ لَحْمِهِ مِنْ مَعْصِيَةِ اللَّهِ عَزَّ وَ جَلَّ حُرْمَةُ مَالِهِ كَحُرْمَةِ دَمِهِ.

Hadith.5781 - The Prophet (sw) said; "Insulting a believer is wickedness, fighting a believer is disbelief, consuming his flesh (backbiting) is disobedience to Allah (swt), the Mighty and Majestic, and the sanctity of his wealth is like the sanctity of his blood."

سِبَابُ الْمُؤْمِنِ فُسُوقٌ وَ قِتَالُهُ كُفْرٌ وَ أَكْلُ لَحْمِهِ مِنْ مَعْصِيَةِ اللَّهِ تَعَالَى وَ حُرْمَةُ مَالِهِ كَحُرْمَةِ دَمِهِ[1]