Parents

قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِيمَنْ عَفَا مِنْ ذِي سَهْمٍ فَإِنَّ عَفْوَهُ جَائِزٌ وَ قَضَى فِي أَرْبَعَةِ إِخْوَةٍ عَفَا أَحَدُهُمْ قَالَ يُعْطَى بَقِيَّتُهُمُ الدِّيَةَ وَ يُرْفَعُ عَنْهُمْ بِحِصَّةِ الَّذِي عَفَا.

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Yunus Bin Yaqoub, from Abu Maryam, (It has been narrated) from Abu Ja’far asws having said: ‘Amir Al-Momineen asws judged regarding the one with a share who forgave, so his forgiveness is allowed; and he asws judged regarding four brothers, one of them forgave, he

إِذَا عَفَا عَنْهُمَا بَعْضُ الْأَوْلِيَاءِ دُرِئَ عَنْهُمَا الْقَتْلُ وَ طُرِحَ عَنْهُمَا مِنَ الدِّيَةِ بِقَدْرِ حِصَّةِ مَنْ عَفَا وَ أَدَّيَا الْبَاقِيَ مِنْ أَمْوَالِهِمَا إِلَى الَّذِي لَمْ يَعْفُ وَ قَالَ عَفْوُ كُلِّ ذِي سَهْمٍ جَائِزٌ[3].

Ali Bin Ibrahim, from his father, from Ali Bin Hadeed, from Jameel Bin Darraj, from Zurara, (It has been narrated) from Abu Ja’far asws regarding two men who killed a man deliberately, and for him were two guardians, so one of the guardians forgave. So he asws said: ‘When one of the two guardians forgives both of them,

سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‌ فَمَنْ تَصَدَّقَ‌ بِهِ فَهُوَ كَفَّارَةٌ لَهُ‌[1] فَقَالَ يُكَفَّرُ عَنْهُ مِنْ ذُنُوبِهِ بِقَدْرِ مَا عَفَا وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْ‌ءٌ فَاتِّباعٌ بِالْمَعْرُوفِ وَ أَداءٌ إِلَيْهِ بِإِحْسانٍ‌[2] قَالَ يَنْبَغِي لِلَّذِي لَهُ الْحَقُّ أَنْ لَا يَعْسُرَ أَخَاهُ إِذَا كَانَ قَدْ صَالَحَهُ عَلَى دِيَةٍ وَ يَنْبَغ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby, (It has been narrated) from Abu Abdullah asws , said, ‘I asked him asws about the Words of Allah azwj Mighty and Majestic [5:45] but he who foregoes it, it shall be an expiation for him . So he asws said: ‘It would expiate from

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ مُسْلِمٍ قَتَلَ رَجُلًا مُسْلِماً عَمْداً فَلَمْ يَكُنْ لِلْمَقْتُولِ أَوْلِيَاءُ مِنَ الْمُسْلِمِينَ إِلَّا أَوْلِيَاءُ مِنْ أَهْلِ الذِّمَّةِ مِنْ قَرَابَتِهِ فَقَالَ عَلَى الْإِمَامِ أَنْ يَعْرِضَ عَلَى قَرَابَتِهِ مِنْ أَهْلِ بَيْتِهِ الْإِسْلَامَ فَمَنْ أَسْلَمَ مِنْهُمْ فَهُوَ وَلِيُّهُ يَدْفَعَ الْقَاتِلَ إِلَيْهِ فَإِنْ شَاءَ قَتَلَ وَ إِنْ شَاءَ عَفَا وَ إِنْ شَاءَ

Muhammad Bin Yahya from Ahmad Bin Muhammad, and Ali Bin Ibrahim from his father, from Ibn Mahboub, from Abu Wallad who said, ‘I asked Abu Abdullah asws about a Muslim man who killed a Muslim man deliberately. So there did not happen to be for the killed one any guardians from the Muslims except for guardians from the A

أُتِيَ عُمَرُ بْنُ الْخَطَّابِ بِرَجُلٍ قَدْ قَتَلَ أَخَا رَجُلٍ فَدَفَعَهُ إِلَيْهِ وَ أَمَرَهُ بِقَتْلِهِ فَضَرَبَهُ الرَّجُلُ حَتَّى رَأَى أَنَّهُ قَدْ قَتَلَهُ فَحُمِلَ إِلَى مَنْزِلِهِ فَوَجَدُوا بِهِ رَمَقاً فَعَالَجُوهُ فَبَرَأَ فَلَمَّا خَرَجَ أَخَذَهُ أَخُو الْمَقْتُولِ الْأَوَّلِ فَقَالَ أَنْتَ قَاتِلُ أَخِي وَ لِي أَنْ أَقْتُلَكَ فَقَالَ قَدْ قَتَلْتَنِي مَرَّةً فَانْطَلَقَ بِهِ إِلَى عُمَرَ فَأَمَرَهُ بِق

Ali Bin Ibrahim, from his father, from one of his companions, from Aban Bin Usman, from the one who informed him, (It has been narrated) from one of the two (5 th or 6 th Imam asws ) having said: ‘They came to Umar Bin Al-Khattab with a man who had killed a brother of a man, so he handed him over to him, and ordered hi

سَأَلْتُهُ عَنِ الْقَسَامَةِ كَيْفَ كَانَتْ فَقَالَ هِيَ حَقٌّ وَ هِيَ مَكْتُوبَةٌ عِنْدَنَا وَ لَوْ لَا ذَلِكَ لَقَتَلَ النَّاسُ بَعْضُهُمْ بَعْضاً ثُمَّ لَمْ يَكُنْ شَيْ‌ءٌ وَ إِنَّمَا الْقَسَامَةُ نَجَاةٌ لِلنَّاسِ‌[1].

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, (The narrator) says, ‘I asked Abu Abdullah asws about the compurgation (sworn endorsements), how it was to be?’ So he asws said: ‘It is truth, and it is written with us asws . And had it not been for that, the people would have killed eac

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ مَنْ تَطَبَّبَ أَوْ تَبَيْطَرَ فَلْيَأْخُذِ الْبَرَاءَةَ مِنْ وَلِيِّهِ وَ إِلَّا فَهُوَ لَهُ ضَامِنٌ.

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny, (It has been narrated) from Abu Abdullah asws having said; ‘Amir Al-Momineen asws said: ‘The one who treats people (doctor) or treats animals (vet), so let him take the waiver from his guardian, or else he would be held responsible for him’.

لَيْسَ بَيْنَ أَهْلِ الذِّمَّةِ مُعَاقَلَةٌ فِيمَا يَجْنُونَ مِنْ قَتْلٍ أَوْ جِرَاحَةٍ إِنَّمَا يُؤْخَذُ ذَلِكَ مِنْ أَمْوَالِهِمْ فَإِنْ لَمْ يَكُنْ لَهُمْ مَالٌ رَجَعَتِ الْجِنَايَةُ عَلَى إِمَامِ الْمُسْلِمِينَ لِأَنَّهُمْ يُؤَدُّونَ إِلَيْهِ الْجِزْيَةَ كَمَا يُؤَدِّي الْعَبْدُ الضَّرِيبَةَ إِلَى سَيِّدِهِ قَالَ وَ هُمْ مَمَالِيكُ الْإِمَامِ فَمَنْ أَسْلَمَ مِنْهُمْ فَهُوَ حُرٌّ.

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 ), regard

أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ع بِرَجُلٍ قَدْ قَتَلَ رَجُلًا خَطَأً فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ عَشِيرَتُكَ وَ قَرَابَتُكَ فَقَالَ مَا لِي بِهَذِهِ الْبَلْدَةِ عَشِيرَةٌ وَ لَا قَرَابَةٌ قَالَ فَقَالَ فَمِنْ أَيِّ أَهْلِ الْبُلْدَانِ أَنْتَ فَقَالَ أَنَا رَجُلٌ مِنْ أَهْلِ الْمَوْصِلِ وُلِدْتُ بِهَا وَ لِي بِهَا قَرَابَةٌ وَ أَهْلُ بَيْتٍ قَالَ فَسَأَلَ عَنْهُ أَمِيرُ الْمُؤْمِنِينَ ع فَلَمْ يَجِدْ لَه

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

قَضَى أَمِيرُ الْمُؤْمِنِينَ ع أَنَّهُ لَا يُحْمَلُ عَلَى الْعَاقِلَةِ إِلَّا الْمُوضِحَةُ فَصَاعِداً وَ قَالَ مَا دُونَ السِّمْحَاقِ أَجْرُ الطَّبِيبِ سِوَى الدِّيَةِ.

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

لَا تَضْمَنُ الْعَاقِلَةُ عَمْداً وَ لَا إِقْرَاراً وَ لَا صُلْحاً. بَابٌ‌

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’.

قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي عَيْنِ فَرَسٍ فُقِئَتْ عَيْنُهَا بِرُبُعِ ثَمَنِهَا يَوْمَ فُقِئَتْ عَيْنُهَا[2].

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays, (It has been narrated) from Abu Ja’far asws having said: ‘Amir Al-Momineen asws judged regarding an eye of a horse which was blinded (by someone), by a quarter of its price on the day its eye was blinded (price when ho

فِي دِيَةِ الْكَلْبِ السَّلُوقِيِ‌[2] أَرْبَعُونَ دِرْهَماً أَمَرَ رَسُولُ اللَّهِ ص أَنْ يَدِيَهُ لِبَنِي جُذَيْمَةَ.

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazal Bin Shazaan, both together, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh, (It has been narrated) from Abu Abdullah asws having said regarding wergild of the greyhound dog being forty Dirhams. Rasool-Allah saww order

دِيَةُ الْكَلْبِ السَّلُوقِيِّ أَرْبَعُونَ دِرْهَماً جَعَلَ ذَلِكَ رَسُولُ اللَّهِ ص وَ دِيَةُ كَلْبِ الْغَنَمِ كَبْشٌ وَ دِيَةُ كَلْبِ الزَّرْعِ جَرِيبٌ مِنْ بُرٍّ وَ دِيَةُ كَلْبِ الْأَهْلِيِّ قَفِيزٌ مِنْ تُرَابٍ لِأَهْلِهِ.

Ali, from his father, from Muhammad Bin Hafs, from Ali Bin Abu Hamza, from Abu Baseer, (It has been narrated) from one of the two (5 th or 6 th Imam asws ) having said: ‘Wergild of the greyhound dog is forty Dirhams, Rasool-Allah saww made it to be that, and wergild of the shepherd dog, and the wergild of the plantatio

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ فِيمَنْ قَتَلَ كَلْبَ الصَّيْدِ قَالَ يُقَوِّمُهُ وَ كَذَلِكَ الْبَازِي وَ كَذَلِكَ كَلْبُ الْغَنَمِ وَ كَذَلِكَ كَلْبُ الْحَائِطِ.

Ali, from his father, from Al Nowfaly, from Al Sakuny, (It has been narrated) from Abu Abdullah asws having said: ‘Amir Al-Momineen asws said regarding the one who killed the hunting dog: ‘It would be evaluated, and similar to that is the falcon, and similar to that is the sheep dog, and similar to that is the wall (gu

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا لِلرَّجُلِ يُعَاقِبُ بِهِ مَمْلُوكَهُ فَقَالَ عَلَى قَدْرِ ذَنْبِهِ قَالَ فَقُلْتُ فَقَدْ عَاقَبْتَ حَرِيزاً بِأَعْظَمَ مِنْ جُرْمِهِ فَقَالَ وَيْلَكَ هُوَ مَمْلُوكٌ لِي وَ إِنَّ حَرِيزاً شَهَرَ السَّيْفَ وَ لَيْسَ مِنِّي مَنْ شَهَرَ السَّيْفَ‌[1].

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, from Abu Al Abbas who said, ‘I said to Abu Abdullah asws , ‘What is for the man he can punish his slave with?’ So he asws said: ‘Upon the measurement of his sin’. So I said, ‘So I have punished Hareza with greater than his offence’. So he

إِنَّ النَّبِيَّ ص كَانَ يَحْبِسُ فِي تُهَمَةِ الدَّمِ سِتَّةَ أَيَّامٍ فَإِنْ جَاءَ أَوْلِيَاءُ الْمَقْتُولِ بِبَيِّنَةٍ وَ إِلَّا خَلَّى سَبِيلَهُ.

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny, (It has been narrated) from Abu Abdullah asws having said that the Prophet saww used to imprison for six days with regards to the one (who was) accused of the blood (killing). So if the guardians of the killed-one were to come over (to seek blood money)

إِذَا مَاتَ وَلِيُّ الْمَقْتُولِ قَامَ وَلَدُهُ مِنْ بَعْدِهِ مَقَامَهُ بِالدَّمِ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from one of our companions, (It has been narrated) from one of the two (5 th or 6 th Imam asws ) having said: ‘When a guardian of the killed-one dies, his son stands from after him in his place, with the blood (wergild)’.

لَقَدْ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فَاسْتَقْبَلَهُ شَابٌّ يَبْكِي وَ حَوْلَهُ قَوْمٌ يُسْكِتُونَهُ فَلَمَّا رَأَى أَمِيرَ الْمُؤْمِنِينَ ع قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ شُرَيْحاً قَضَى عَلَيَّ قَضِيَّةً مَا أَدْرِي مَا هِيَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع مَا هِيَ فَقَالَ الشَّابُّ إِنَّ هَؤُلَاءِ النَّفَرَ خَرَجُوا بِأَبِي مَعَهُمْ فِي سَفَرٍ فَرَجَعُوا وَ لَمْ يَرْجِعْ فَسَأَلْتُهُمْ عَنْهُ فَقَال

A number of our companions, from Ahmad Bin Abu Abdullah, from Is’haq Bin Ibrahim Al Kindy, from Khalid Al Nowfaly, from Al Asbagh Bin Nubata who said, ‘Amir Al-Momineen asws had judged, and a youth came across him asws and he was weeping, and round him was a group calming him. So when he saw Amir Al-Momineen asws , he

خَرَجَ رَجُلٌ مِنَ الْمَدِينَةِ يُرِيدُ الْعِرَاقَ فَأَتْبَعَهُ أَسْوَدَانِ أَحَدُهُمَا غُلَامٌ لِأَبِي عَبْدِ اللَّهِ ع فَلَمَّا أَتَى الْأَعْوَصَ‌[1] نَامَ الرَّجُلُ فَأَخَذَا صَخْرَةً فَشَدَخَا بِهَا رَأْسَهُ‌[2] فَأُخِذَا فَأُتِيَ بِهِمَا مُحَمَّدُ بْنُ خَالِدٍ وَ جَاءَ أَوْلِيَاءُ الْمَقْتُولِ فَسَأَلُوهُ أَنْ يُقِيدَهُمْ فَكَرِهَ أَنْ يَفْعَلَ فَسَأَلَ أَبَا عَبْدِ اللَّهِ ع‌ عَنْ ذَلِكَ فَلَمْ يُجِبْهُ قَالَ ع

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said, ‘A man went out from Al-Medina intending for Al-Iraq. So two black men followed him, one of them being a slave of Abu Abdullah asws . So when he came to Al-Aws, the man slept. So they both took a rock and cracked his head

سَأَلْتُهُ عَنْ رَجُلٍ أَعْنَفَ عَلَى امْرَأَتِهِ أَوِ امْرَأَةٍ أَعْنَفَتْ عَلَى زَوْجِهَا فَقَتَلَ أَحَدُهُمَا الْآخَرَ قَالَ لَا شَيْ‌ءَ عَلَيْهِمَا إِذَا كَانَا مَأْمُونَيْنِ فَإِنِ اتُّهِمَا أُلْزِمَا الْيَمِينَ بِاللَّهِ أَنَّهُمَا لَمْ يُرِيدَا الْقَتْلَ.

Ali Bin Ibrahim, from his father, from Salih Bin Saeed, from Yunus, from one of his companions, (It has been narrated) from Abu Abdullah asws , said, ‘I asked him asws about a man who was fierce upon his woman, or a woman who was fierce upon her husband, so one of the them killed the other one. He asws said: ‘There is

كُنْتُ عِنْدَ دَاوُدَ بْنِ عَلِيٍّ فَأُتِيَ بِرَجُلٍ قَدْ قَتَلَ رَجُلًا فَقَالَ لَهُ دَاوُدُ بْنُ عَلِيٍّ مَا تَقُولُ قَتَلْتَ هَذَا الرَّجُلَ قَالَ نَعَمْ أَنَا قَتَلْتُهُ قَالَ فَقَالَ لَهُ دَاوُدُ وَ لِمَ قَتَلْتَهُ قَالَ فَقَالَ إِنَّهُ كَانَ يَدْخُلُ عَلَى مَنْزِلِي بِغَيْرِ إِذْنِي فَاسْتَعْدَيْتُ عَلَيْهِ الْوُلَاةَ الَّذِينَ كَانُوا قَبْلَكَ فَأَمَرُونِي إِنْ هُوَ دَخَلَ بِغَيْرِ إِذْنٍ أَنْ أَقْتُلَهُ فَقَت

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, both together, from Ibn Mahboub, from Ali Bin Al Hassan Bin Rabaat, from Ibn Muskan, from Abu Makhlad, (It has been narrated) from Abu Abdullah asws , having said, ‘I asws was in the presence of Dawood Bin Ali, so they came with

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لَنَا جَاراً مِنْ هَمْدَانَ يُقَالُ لَهُ الْجَعْدُ بْنُ عَبْدِ اللَّهِ وَ هُوَ يَجْلِسُ إِلَيْنَا فَنَذْكُرُ عَلِيّاً أَمِيرَ الْمُؤْمِنِينَ ع وَ فَضْلَهُ فَيَقَعُ فِيهِ أَ فَتَأْذَنُ لِي فِيهِ فَقَالَ لِي يَا أَبَا الصَّبَّاحِ أَ فَكُنْتَ فَاعِلًا فَقُلْتُ إِي وَ اللَّهِ لَئِنْ أَذِنْتَ لِي فِيهِ لَأَرْصُدَنَّهُ فَإِذَا صَارَ فِيهَا اقْتَحَمْتُ عَلَيْهِ بِسَيْفِي فَخَبَطْتُهُ‌[1

Ali Bin Ibrahim, form his father, from Ibn Mahboub, from a man from our companions, from Abu Al Sabbah Al Kinany who said, ‘I said to Abu Abdullah asws that we have a neighbour from Hamdan called Al-Ja’d Bin Abdullah, and he was sitting with us. So we mentioned Ali asws Amir Al-Momineen asws , and his asws merits, but

زَامَلْتُ عَبْدَ اللَّهِ بْنَ النَّجَاشِيِّ وَ كَانَ يَرَى رَأْيَ الزَّيْدِيَّةِ فَلَمَّا كُنَّا بِالْمَدِينَةِ ذَهَبَ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ ذَهَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع فَلَمَّا انْصَرَفَ رَأَيْتُهُ مُغْتَمّاً فَلَمَّا أَصْبَحَ قَالَ لِي اسْتَأْذِنْ لِي عَلَى أَبِي عَبْدِ اللَّهِ ع فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ قُلْتُ إِنَّ عَبْدَ اللَّهِ بْنَ النَّجَاشِيِّ يَرَى رَأْيَ الزَّيْ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Mahboub – similar to it. Ali Bin Ibrahim, from his father, raising it, (It has been narrated) from one of the companions of Abu Abdullah asws , I guess it was Abu Aasim Al-Sajistany who said, ‘I was a fellow traveller of Abdullah Bin Al-Najjashy, and he viewed b

مَنِ اقْتُصَّ مِنْهُ فَهُوَ قَتِيلُ الْقُرْآنِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Marouk Bin Ubeyd – similar to it. Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny, (It has been narrated) from Abu Abdullah asws having said: ‘The one who is retaliated from it (Al-Wilayah), so he is killed (by the) Quran’.

لَمَّا قَدِمَ أَبُو عَبْدِ اللَّهِ ع عَلَى أَبِي الْعَبَّاسِ وَ هُوَ بِالْحِيرَةِ خَرَجَ يَوْماً يُرِيدُ عِيسَى بْنَ مُوسَى فَاسْتَقْبَلَهُ بَيْنَ الْحِيرَةِ وَ الْكُوفَةِ[1] وَ مَعَهُ ابْنُ شُبْرُمَةَ الْقَاضِي فَقَالَ لَهُ إِلَى أَيْنَ يَا أَبَا عَبْدِ اللَّهِ فَقَالَ أَرَدْتُكَ فَقَالَ قَدْ قَصَّرَ اللَّهُ خَطْوَكَ قَالَ فَمَضَى مَعَهُ فَقَالَ لَهُ ابْنُ شُبْرُمَةَ مَا تَقُولُ يَا أَبَا عَبْدِ اللَّهِ فِي شَيْ‌ءٍ

“When abu ‘Abd Allah (a.s.), went to meet abu al- ‘Abbas who was in al-Hirah (a place in Iraq), one day he came out for ‘Isa ibn Musa. They came face to face between al-Hirah and al-Kufah when ibn Shubramah, the judge, was also with him and he asked, ‘Where do you want to go, O abu ‘Abd Allah ? 5 He (the Imam) said, ‘I

لَا يَنْبَغِي لِأَحَدٍ إِذَا دُعِيَ إِلَى شَهَادَةٍ يَشْهَدُ عَلَيْهَا أَنْ يَقُولَ لَا أَشْهَدُ لَكُمْ. - عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‌ مِثْلَهُ وَ قَالَ فَذَلِكَ قَبْلَ الْكِتَابِ.

“About the meaning of the words of Allah, ‘. . . the witnesses must not refuse to testify when they are summoned to testify,’ (2:282) abu ‘Abd Allah (a.s.), has said, ‘It is not proper for one who is called to testify to what he has witnessed to say, “I do not want to testify for you.’”” Ali ibn Ibrahim has narrated fr

كَتَبَ أَبِي فِي رِسَالَتِهِ إِلَيَّ وَ سَأَلْتُهُ عَنِ الشَّهَادَةِ لَهُمْ فَأَقِمِ الشَّهَادَةَ لِلَّهِ وَ لَوْ عَلَى نَفْسِكَ‌ أَوِ الْوالِدَيْنِ وَ الْأَقْرَبِينَ‌ فِيمَا بَيْنَكَ وَ بَيْنَهُمْ فَإِنْ خِفْتَ عَلَى أَخِيكَ ضَيْماً فَلَا[3]. - الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ‌ مِثْلَهُ.

3. A number of our people have narrated from Sahl ibn Ziyad from ’Isma‘il ibn Mehran from Muhammad ibn Mansur al-Khuza‘iy from Ali ibn Suwayd al-Sa’iy who has narrated the following: “My father wrote to me in his letter and I asked abu al-Hassan, Alayhi al-Salam, about testimony for them. He (the Imam) said, ‘You must

إِنْ قَالَ الرَّابِعُ أَوْهَمْتُ ضُرِبَ الْحَدَّ وَ غُرِّمَ الدِّيَةَ وَ إِنْ قَالَ تَعَمَّدْتُ قُتِلَ.

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 A

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ حَدَّثَنِي أَبِي‌ أَنَّ رَسُولَ اللَّهِ ص قَضَى بِشَاهِدٍ وَ يَمِينٍ.

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa who has narrated the following: “I once heard abu ‘Abd Allah, Alayhi al-Salam, saying, ‘My father has narrated to me that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, issued jud

أَنَّ رَسُولَ اللَّهِ ص أَجَازَ شَهَادَةَ النِّسَاءِ مَعَ يَمِينِ الطَّالِبِ فِي الدَّيْنِ يَحْلِفُ بِاللَّهِ إِنَّ حَقَّهُ لَحَقٌّ.

7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Urn ay r from Hammad from al-Halabiy who has narrated the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, accepted the testimon

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَجُوزُ شَهَادَةُ الصِّبْيَانِ قَالَ نَعَمْ فِي الْقَتْلِ يُؤْخَذُ بِأَوَّلِ كَلَامِهِ وَ لَا يُؤْخَذُ بِالثَّانِي مِنْهُ.

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Jamil who has narrated the following: “I once asked abu ‘ Abd Allah (a.s.), if presenting testimony by children is permissible. He (the Imam) said, ‘Yes, in the case of murder his first words are accepted but not his second ones.’”

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ إِنَّ شَهَادَةَ الصِّبْيَانِ إِذَا أَشْهَدُوهُمْ وَ هُمْ صِغَارٌ جَازَتْ إِذَا كَبِرُوا مَا لَمْ يَنْسَوْهَا.

5. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has narrated the following: “Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin, Ali (a.s.), has said, ‘If children are asked to bear testimony if they did so as children it is permissible, when they grow up, to present it if they

تَجُوزُ إِذَا كَانَ مَعَهُنَّ رَجُلٌ وَ كَانَ عَلِيٌّ ع يَقُولُ لَا أُجِيزُهَا فِي الطَّلَاقِ قُلْتُ تَجُوزُ شَهَادَةُ النِّسَاءِ مَعَ الرَّجُلِ فِي الدَّيْنِ قَالَ نَعَمْ وَ سَأَلْتُهُ عَنْ شَهَادَةِ الْقَابِلَةِ فِي الْوِلَادَةِ قَالَ تَجُوزُ شَهَادَةُ الْوَاحِدَةِ وَ قَالَ تَجُوزُ شَهَادَةُ النِّسَاءِ [فِي الدَّيْنِ وَ] فِي الْمَنْفُوسِ وَ الْعُذْرَةِ وَ حَدَّثَنِي مَنْ سَمِعَهُ يُحَدِّثُ أَنَّ أَبَاهُ أَخْبَرَهُ

“Once abu ‘Abd Allah (a.s.), was asked, if testimony by women is acceptable in the case of marriage?’ He (the Imam) said, ‘It is acceptable if there is a man with them. Ali (a.s.), would say, “I do not accept the testimony by women in divorce.’” I then asked if testimony of women with a man is acceptable in matters of

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ شَهَادَةِ الْوَلَدِ لِوَالِدِهِ وَ الْوَالِدِ لِوَلَدِهِ وَ الْأَخِ لِأَخِيهِ قَالَ فَقَالَ تَجُوزُ.

“I once asked abu ‘ Abd Allah (a.s.), about the testimony of a father for his son or a son’s testimony for his father and the testimony of a brother for his brother. He (the Imam) said, ’It is permissible.’”

سَأَلْتُهُ عَنْ شَهَادَةِ الْوَالِدِ لِوَلَدِهِ وَ الْوَلَدِ لِوَالِدِهِ وَ الْأَخِ لِأَخِيهِ فَقَالَ تَجُوزُ.

“I once asked abu ’Abd Allah (a.s.), about the testimony of a father for his son, the testimony of a son for his father and the testimony of a brother for his brother. He (the Imam) said, ‘It is permissible.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ تَجُوزُ شَهَادَةُ الْوَلَدِ لِوَالِدِهِ وَ الْوَالِدِ لِوَلَدِهِ وَ الْأَخِ لِأَخِيهِ.

“Abu ‘Abd Allah (a.s.), has said, ‘The testimony of a father for his son, the testimony of a son for his father and the testimony of a brother for his brother is permissible.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع أَوْ قَالَ سَأَلَهُ بَعْضُ أَصْحَابِنَا عَنِ الرَّجُلِ يَشْهَدُ لِأَبِيهِ أَوِ الْأَبِ يَشْهَدُ لِابْنِهِ أَوِ الْأَخِ لِأَخِيهِ قَالَ لَا بَأْسَ بِذَلِكَ إِذَا كَانَ خَيِّراً جَازَتْ شَهَادَتُهُ لِأَبِيهِ وَ الْأَبِ لِابْنِهِ وَ الْأَخِ لِأَخِيهِ‌[1].

“I or a certain persons of our people asked abu ‘Abd Allah (a.s.), about the case of a man who testifies for his father or a father testifies for his son or for his brother. He (the Imam) said, ‘It is not harmful if it is for a good cause. His testimony is permissible for his father as is the case with a father’s testi

سَأَلْتُهُ عَنِ السَّائِلِ الَّذِي يَسْأَلُ فِي كَفِّهِ هَلْ تُقْبَلُ شَهَادَتُهُ فَقَالَ كَانَ أَبِي ع لَا يَقْبَلُ شَهَادَتَهُ إِذَا سَأَلَ فِي كَفِّهِ.

“I once asked abu al-Hassan (a.s.), about the case of a beggar man who extends his hand for begging, if his testimony is acceptable. He (the Imam) said, ‘My father would not accept his testimony if he extended his hand for begging.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَقْذِفُ الرَّجُلَ فَيُجْلَدُ حَدّاً ثُمَّ يَتُوبُ وَ لَا يُعْلَمُ مِنْهُ إِلَّا خَيْراً أَ تَجُوزُ شَهَادَتُهُ قَالَ نَعَمْ مَا يُقَالُ عِنْدَكُمْ قُلْتُ يَقُولُونَ تَوْبَتُهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ وَ لَا تُقْبَلُ شَهَادَتُهُ أَبَداً فَقَالَ بِئْسَ مَا قَالُوا كَانَ أَبِي يَقُولُ إِذَا تَابَ وَ لَمْ يُعْلَمْ مِنْهُ إِلَّا خَيْراً جَازَتْ شَهَادَتُهُ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who accuses a man, then he is whipped as penalty then he repents and nothing but good is seen from him; if his testimony is acceptable. He (the Imam) said, ‘Yes, it is acceptable. What do people in your area say about it ? 5 I replied, ‘They say that his repe

أُتِيَ عُمَرُ بْنُ الْخَطَّابِ بِقُدَامَةَ بْنِ مَظْعُونٍ وَ قَدْ شَرِبَ الْخَمْرَ فَشَهِدَ عَلَيْهِ رَجُلَانِ أَحَدُهُمَا خَصِيٌّ وَ هُوَ عَمْرٌو التَّمِيمِيُّ وَ الْآخَرُ الْمُعَلَّى بْنُ الْجَارُودِ فَشَهِدَ أَحَدُهُمَا أَنَّهُ رَآهُ يَشْرَبُ وَ شَهِدَ الْآخَرُ أَنَّهُ رَآهُ يَقِي‌ءُ الْخَمْرَ فَأَرْسَلَ عُمَرُ إِلَى أُنَاسٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ فِيهِمْ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ لِأَمِيرِ الْمُؤْم

“Abu ‘Abd Allah, has narrated from his father, ‘Alayhim al-Salam, who has said that once Qudamah ibn Maz‘un was brought before ‘Umar ibn al-Khattab because of drinking wine and two men testified against him. One, called ‘Amr al- Tamimiy, was castrated and the other one was Mu‘alla’ ibn al- Jarud. One of them testified

قُلْتُ لَهُ كَيْفَ صَارَ الزَّوْجُ إِذَا قَذَفَ امْرَأَتَهُ كَانَتْ شَهَادَتُهُ أَرْبَعَ‌ شَهاداتٍ بِاللَّهِ‌ وَ كَيْفَ لَا يَجُوزُ ذَلِكَ لِغَيْرِهِ وَ صَارَ إِذَا قَذَفَهَا غَيْرُ الزَّوْجِ جُلِدَ الْحَدَّ وَ لَوْ كَانَ وَلَداً أَوْ أَخاً فَقَالَ قَدْ سُئِلَ [أَبُو] جَعْفَرٍ ع عَنْ هَذَا فَقَالَ أَ لَا تَرَى أَنَّهُ إِذَا قَذَفَ الزَّوْجُ امْرَأَتَهُ قِيلَ لَهُ وَ كَيْفَ عَلِمْتَ أَنَّهَا فَاعِلَةٌ فَإِنْ قَالَ رَأ

“I once asked abu Ja‘far, al-Thaniy, Alayhi al-Salam, ‘How is it that when a man accuses his wife of committing fornication his testimony is four testimonies by Allah? Why is it not permissible for those other than him, if someone other than husband accuses her, he is subjected to penalty even if he is a son or brother

فِي كِتَابِ عَلِيٍّ ص أَنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى رَبِّهِ الْقَضَاءَ فَقَالَ كَيْفَ أَقْضِي بِمَا لَمْ تَرَ عَيْنِي وَ لَمْ تَسْمَعْ أُذُنِي فَقَالَ اقْضِ بَيْنَهُمْ بِالْبَيِّنَاتِ وَ أَضِفْهُمْ إِلَى اسْمِي يَحْلِفُونَ بِهِ وَ قَالَ إِنَّ دَاوُدَ ع قَالَ يَا رَبِّ أَرِنِي الْحَقَّ كَمَا هُوَ عِنْدَكَ حَتَّى أَقْضِيَ بِهِ فَقَالَ إِنَّكَ لَا تُطِيقُ ذَلِكَ فَأَلَحَّ عَلَى رَبِّهِ حَتَّى فَعَلَ فَج

“Abu ‘Abd Allah (a.s.), has said that it is in the book of Ali (a.s.), that one of the Prophets complained before his Lord about adjudication saying, ‘How can I judge about what my eyes have not seen and my ears have not heard?’ He told him to judge among them by means of evidence and testimony and make them to swear b

إِذَا أَقَامَ الرَّجُلُ الْبَيِّنَةَ عَلَى حَقِّهِ فَلَيْسَ عَلَيْهِ يَمِينٌ فَإِنْ لَمْ يُقِمِ الْبَيِّنَةَ فَرَدَّ عَلَيْهِ الَّذِي ادُّعِيَ عَلَيْهِ الْيَمِينَ فَإِنْ أَبَى أَنْ يَحْلِفَ فَلَا حَقَّ لَهُ. - عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‌ مِثْلَهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘If a man presents testimony to prove his right, it then is not obligatory on him to take an oath; but if he does not present testimony and the defendant turns the oath to him and he (plaintiff) declines to take an oath, he then does not have any right.”’ Ali ibn Ibrahim has narrated f

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَأْتِي الْقَوْمَ فَيَدَّعِي دَاراً فِي أَيْدِيهِمْ وَ يُقِيمُ الَّذِي فِي يَدِهِ الدَّارُ الْبَيِّنَةَ أَنَّهُ وَرِثَهَا عَنْ أَبِيهِ وَ لَا يَدْرِي كَيْفَ كَانَ أَمْرُهَا فَقَالَ أَكْثَرُهُمْ بَيِّنَةً يُسْتَحْلَفُ وَ يُدْفَعُ إِلَيْهِ وَ ذَكَرَ أَنَّ عَلِيّاً ع أَتَاهُ قَوْمٌ يَخْتَصِمُونَ فِي بَغْلَةٍ فَقَامَتِ الْبَيِّنَةُ لِهَؤُلَاءِ أَنَّهُمْ أَنْتَجُوهَا عَلَى مِ

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who comes to a certain people and claims the house. It is in their possession but he claims to be his house. The one who has the house in his possession presents testimony that he has inherited it from his father but does not know more about it. He (the Imam)

سَأَلْتُ أَبَا جَعْفَرٍ ع- عَنْ جَارِيَةٍ لَمْ تُدْرِكْ بِنْتِ سَبْعِ سِنِينَ مَعَ رَجُلٍ وَ امْرَأَةٍ ادَّعَى الرَّجُلُ أَنَّهَا مَمْلُوكَةٌ لَهُ وَ ادَّعَتِ الْمَرْأَةُ أَنَّهَا ابْنَتُهَا فَقَالَ قَدْ قَضَى فِي هَذَا عَلِيٌّ ع قُلْتُ وَ مَا قَضَى فِي هَذَا عَلِيٌّ ع قَالَ كَانَ يَقُولُ النَّاسُ كُلُّهُمْ أَحْرَارٌ إِلَّا مَنْ أَقَرَّ عَلَى نَفْسِهِ بِالرِّقِّ وَ هُوَ مُدْرِكٌ وَ مَنْ أَقَامَ بَيِّنَةً عَلَى مَنِ ا

“I once asked Abu Ja’far (a.s.), about the case of a girl who is not mature. She is about seven years old. She lives with a man and a woman. The man claims her to be his slave and the woman claims her to be her daughter. He (the Imam) said that ’Amir al-Mu’minin, Ali (a.s.) had issued a judgment about it. I then asked,

إِنَّ دَاوُدَ ع سَأَلَ رَبَّهُ أَنْ يُرِيَهُ قَضِيَّةً مِنْ قَضَايَا الْآخِرَةِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا دَاوُدُ أَنَّ الَّذِي سَأَلْتَنِي لَمْ أُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِي وَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقْضِيَ بِهِ غَيْرِي قَالَ فَلَمْ يَمْنَعْهُ ذَلِكَ أَنْ عَادَ فَسَأَلَ اللَّهَ أَنْ يُرِيَهُ قَضِيَّةً مِنْ قَضَايَا الْآخِرَةِ قَالَ فَأَتَاهُ جَبْرَئِيلُ ع فَقَالَ لَهُ يَا دَاوُدُ

“Abu Ja‘far (a.s.), has said that once Dawud ‘Alayhi al-Salam, asked his Lord to show him one of the cases of the next life being judged. Allah, most Majestic, most Glorious, sent him revelation. It said, ‘O Dawud, what you have asked Me is something about which no one of My creatures has known. It is not proper for an

يَا أَحْكَمَ الْحَاكِمِينَ احْكُمْ بَيْنِي وَ بَيْنَ أُمِّي فَقَالَ لَهُ عُمَرُ بْنُ الْخَطَّابِ يَا غُلَامُ لِمَ تَدْعُو عَلَى أُمِّكَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهَا حَمَلَتْنِي فِي بَطْنِهَا تِسْعَةَ أَشْهُرٍ وَ أَرْضَعَتْنِي حَوْلَيْنِ فَلَمَّا تَرَعْرَعْتُ‌[1] وَ عَرَفْتُ الْخَيْرَ مِنَ الشَّرِّ وَ يَمِينِي عَنْ شِمَالِي طَرَدَتْنِي وَ انْتَفَتْ مِنِّي وَ زَعَمَتْ أَنَّهَا لَا تَعْرِفُنِي فَقَالَ عُم

“I heard a boy in al-Madinah saying, ‘O best of judges, judge between me and my mother.’ ‘Umar ibn al-Khattab asked, ‘O boy, why do you pray against your mother?’ He replied, ‘O ’Amir al-Mu’minin, she bore me in her womb for nine months and breastfed me until I began to move, learn to distinguish between good and bad,

أُتِيَ عُمَرُ بِامْرَأَةٍ تَزَوَّجَهَا شَيْخٌ فَلَمَّا أَنْ وَاقَعَهَا مَاتَ عَلَى بَطْنِهَا فَجَاءَتْ بِوَلَدٍ فَادَّعَى بَنُوهُ أَنَّهَا فَجَرَتْ وَ تَشَاهَدُوا عَلَيْهَا فَأَمَرَ بِهَا عُمَرُ أَنْ تُرْجَمَ فَمَرَّ بِهَا عَلِيٌّ ع فَقَالَتْ يَا ابْنَ عَمِّ رَسُولِ اللَّهِ إِنَّ لِي حُجَّةً قَالَ هَاتِي حُجَّتَكِ فَدَفَعَتْ إِلَيْهِ كِتَاباً فَقَرَأَهُ فَقَالَ هَذِهِ الْمَرْأَةُ تُعْلِمُكُمْ بِيَوْمَ تَزَوَّجَهَا وَ

“Abu ‘Abd Allah (a.s.), has said that once a woman was brought before ‘Umar who was married to an old man who when going to bed with her had died on her belly. When she gave birth to a boy, his sons claimed that she has committed fornication and presented testimony against her. ‘Umar commanded to stone her to death. Al

مَا أَنْتَ مَوْلَايَ بَلْ أَنَا مَوْلَاكَ قَالَ فَمَا زَالَ ذَا يَتَوَعَّدُ ذَا وَ ذَا يَتَوَعَّدُ ذَا وَ يَقُولُ كَمَا أَنْتَ حَتَّى نَأْتِيَ الْكُوفَةَ يَا عَدُوَّ اللَّهِ فَأَذْهَبَ بِكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَلَمَّا أَتَيَا الْكُوفَةَ أَتَيَا أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ الَّذِي ضَرَبَ الْغُلَامَ أَصْلَحَكَ اللَّهُ هَذَا غُلَامٌ لِي وَ إِنَّهُ أَذْنَبَ فَضَرَبْتُهُ فَوَثَبَ عَلَيَّ وَ قَالَ الْآخَرُ

“Abu ‘Abd Allah (a.s.), has said that in the time of the government of Ali (a.s.), a man from the mountains with his slave went for al-Hajj. His slave committed a sin and his master beat him as a measure for discipline. He (the slave) said, ‘You are not my master. I am your master.’ They continued threatening each othe