Wealth & Money

مَنْ أَرَادَ أَنْ يَكْثُرَ مَالُهُ فَلْيُطِلِ الْوُقُوفَ عَلَى الصَّفَا وَ الْمَرْوَةِ.

“One who wants his wealth to increase should stay on al-Safa’ and al-Marwah for a long time.”

كَانَ عِيسَى بْنُ أَعْيَنَ إِذَا حَجَّ فَصَارَ إِلَى الْمَوْقِفِ أَقْبَلَ عَلَى الدُّعَاءِ لِإِخْوَانِهِ حَتَّى يُفِيضَ النَّاسُ قَالَ فَقُلْتُ لَهُ تُنْفِقُ مَالَكَ وَ تُتْعِبُ بَدَنَكَ حَتَّى إِذَا صِرْتَ إِلَى الْمَوْضِعِ الَّذِي تُبَثُّ فِيهِ الْحَوَائِجُ إِلَى اللَّهِ عَزَّ وَ جَلَّ أَقْبَلْتَ عَلَى الدُّعَاءِ لِإِخْوَانِكَ وَ تَرَكْتَ نَفْسَكَ قَالَ إِنِّي عَلَى ثِقَةٍ مِنْ دَعْوَةِ الْمَلَكِ لِي وَ فِي شَكٍّ م

‘Isa ibn ’A‘yan in al-Hajj during his stay in ‘Arafat prayed for his brothers (in belief) until people left ‘Arafat for al-Muzdalifah. I (the narrator) asked him, ‘You spend your money, make yourself tired and when you reach the place where wishes are presented before Allah, the Most Majestic, the Most Glorious, you th

دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ لِي عَلَى رَجُلٍ مَالٌ قَدْ خِفْتُ تَوَاهُ‌[1] فَشَكَوْتُ إِلَيْهِ ذَلِكَ فَقَالَ لِي إِذَا صِرْتَ بِمَكَّةَ فَطُفْ عَنْ عَبْدِ الْمُطَّلِبِ طَوَافاً وَ صَلِّ رَكْعَتَيْنِ عَنْهُ وَ طُفْ عَنْ أَبِي طَالِبٍ طَوَافاً وَ صَلِّ عَنْهُ رَكْعَتَيْنِ وَ طُفْ عَنْ عَبْدِ اللَّهِ طَوَافاً وَ صَلِّ عَنْهُ رَكْعَتَيْنِ وَ طُفْ عَنْ آمِنَةَ طَوَافاً وَ صَلِّ عَنْهَا رَكْعَتَيْنِ وَ طُفْ ع

“I once went to see abu ‘ Abd Allah (a.s.). A man owed me a certain amount of money and I was afraid of losing it. I complained before him about it. He said, ‘When you go to Makkah you should perform Tawaf on behalf of ‘Abd al-Muttalib, then you should perform two Rak‘at salat (prayer), and then perform Tawaf on behalf

كَتَبَ أَبُو جَعْفَرٍ ع فِي رِسَالَةٍ إِلَى بَعْضِ خُلَفَاءِ بَنِي أُمَيَّةَ وَ مِنْ ذَلِكَ مَا ضَيَّعَ الْجِهَادَ الَّذِي فَضَّلَهُ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْأَعْمَالِ وَ فَضَّلَ عَامِلَهُ عَلَى الْعُمَّالِ تَفْضِيلًا فِي الدَّرَجَاتِ وَ الْمَغْفِرَةِ وَ الرَّحْمَةِ لِأَنَّهُ ظَهَرَ بِهِ الدِّينُ وَ بِهِ يُدْفَعُ عَنِ الدِّينِ وَ بِهِ اشْتَرَى اللَّهُ‌ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ‌ بِالْجَن

“Abu Ja‘far (a.s.), once wrote in a letter to a certain individual of the Amawide rulers the following: “Of his neglectfulness one example is his disregard of the duty of Jihad (serving in the army) which Allah, the Most Majestic, the Most Glorious, has given preference over all other good deeds. He (Allah) has given p

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ كَتَبَ اللَّهُ الْجِهَادَ عَلَى الرِّجَالِ وَ النِّسَاءِ فَجِهَادُ الرَّجُلِ بَذْلُ مَالِهِ وَ نَفْسِهِ حَتَّى يُقْتَلَ فِي سَبِيلِ اللَّهِ وَ جِهَادُ الْمَرْأَةِ أَنْ تَصْبِرَ عَلَى مَا تَرَى مِنْ أَذَى زَوْجِهَا وَ غَيْرَتِهِ. - وَ فِي حَدِيثٍ آخَرَ جِهَادُ الْمَرْأَةِ حُسْنُ التَّبَعُّلِ‌[2].

“Amir al-Mu’minin (a.s.), has said, ‘Allah has made Jihad obligatory upon man and woman. Jihad of man is making his wealth and soul available until he is killed in the way of Allah. Jihad of woman is exercising patience when seeing hardships upon her husband and because of his showing strong al-Ghirah (protective feeli

سَأَلَهُ رَجُلٌ فَقَالَ إِنِّي كُنْتُ أُكْثِرُ الْغَزْوَ وَ أَبْعُدُ فِي طَلَبِ الْأَجْرِ وَ أُطِيلُ الْغَيْبَةَ فَحُجِرَ ذَلِكَ عَلَيَّ فَقَالُوا لَا غَزْوَ إِلَّا مَعَ إِمَامٍ عَادِلٍ فَمَا تَرَى أَصْلَحَكَ اللَّهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنْ شِئْتَ أَنْ أُجْمِلَ لَكَ أَجْمَلْتُ وَ إِنْ شِئْتَ أَنْ أُلَخِّصَ لَكَ لَخَّصْتُ فَقَالَ بَلْ أَجْمِلْ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَحْشُرُ النَّاسَ عَلَى نِيّ

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from abu ‘Amrah al-Sullamiy who has said the following: “A man once asked abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘I would mobilize (against the enemy) very often, stay away from asking for compensation and remain absent for a l

لَقِيَ عَبَّادٌ الْبَصْرِيُ‌[1] عَلِيَّ بْنَ الْحُسَيْنِ ص فِي طَرِيقِ مَكَّةَ فَقَالَ لَهُ يَا عَلِيَّ بْنَ الْحُسَيْنِ تَرَكْتَ الْجِهَادَ وَ صُعُوبَتَهُ وَ أَقْبَلْتَ عَلَى الْحَجِّ وَ لِينَتِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- إِنَّ اللَّهَ اشْتَرى‌ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ وَعْداً عَلَيْهِ حَقًّا ف

1. Ali ibn Ibrahim has narrated from his father from ‘Uthman from ibn ‘Isa from Sama‘ah who has said the following: “’Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that ‘Abbad al-Basriy met Ali ibn al-Husayn, ‘Alayhi al- Salam, on the way to Makkah and said, ‘O Ali ibn al-Husayn, you have disregarded Jihad because it is

كُنْتُ قَاعِداً عِنْدَ أَبِي عَبْدِ اللَّهِ ع بِمَكَّةَ إِذْ دَخَلَ عَلَيْهِ أُنَاسٌ مِنَ الْمُعْتَزِلَةِ فِيهِمْ عَمْرُو بْنُ عُبَيْدٍ وَ وَاصِلُ بْنُ عَطَاءٍ وَ حَفْصُ بْنُ سَالِمٍ مَوْلَى ابْنِ هُبَيْرَةَ[1] وَ نَاسٌ مِنْ‌ رُؤَسَائِهِمْ وَ ذَلِكَ حِدْثَانُ‌[1] قَتْلِ الْوَلِيدِ وَ اخْتِلَافِ أَهْلِ الشَّامِ بَيْنَهُمْ فَتَكَلَّمُوا وَ أَكْثَرُوا وَ خَطَبُوا فَأَطَالُوا[2] فَقَالَ لَهُمْ أَبُو عَبْدِ اللَّهِ ع إِنّ

مَنِ اسْتَأْسَرَ مِنْ غَيْرِ جِرَاحَةٍ مُثْقِلَةٍ فَلَا يُفْدَى مِنْ بَيْتِ الْمَالِ وَ لَكِنْ يُفْدَى مِنْ مَالِهِ إِنْ أَحَبَّ أَهْلُهُ.

“Abu ‘Abd Allah (a.s.), has said that one who turns himself into captivity without suffering a disabling wound is not ransomed on the expenses of public treasury. He however may be ransomed with payment from his own properties.”

تَعَاهَدُوا الصَّلَاةَ وَ حَافِظُوا عَلَيْهَا وَ اسْتَكْثِرُوا مِنْهَا وَ تَقَرَّبُوا بِهَا فَإِنَّهَا كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً وَ قَدْ عَلِمَ ذَلِكَ الْكُفَّارُ حِينَ سُئِلُوا ما سَلَكَكُمْ فِي سَقَرَ قالُوا لَمْ نَكُ مِنَ‌ الْمُصَلِّينَ‌[1] وَ قَدْ عَرَفَ حَقَّهَا مَنْ طَرَقَهَا[2] وَ أُكْرِمَ بِهَا مِنَ الْمُؤْمِنِينَ الَّذِينَ لَا يَشْغَلُهُمْ عَنْهَا زَيْنُ مَتَاعٍ وَ لَا قُرَّةُ عَيْنٍ مِن

1. Ali ibn Ibrahim has narrated from his father from certain individuals of his people from abu Hamzah from ‘Aqil al-Khuza’iy who has said the following: “Amir al-Mu’minin, ‘Alayhi al-Salam, during a war recommended the Muslims with these words: ‘You must perform your Salat (prayer) regularly, preserve it, perform it v

فَقَالَ أَمَّا أَوْلَادُ الْمُسْلِمِينَ فَلَا يُقَامُونَ فِي سِهَامِ الْمُسْلِمِينَ وَ لَكِنْ يُرَدُّونَ إِلَى أَبِيهِمْ أَوْ أَخِيهِمْ أَوْ إِلَى وَلِيِّهِمْ بِشُهُودٍ وَ أَمَّا الْمَمَالِيكُ فَإِنَّهُمْ يُقَامُونَ فِي سِهَامِ الْمُسْلِمِينَ فَيُبَاعُونَ وَ يُعْطَى مَوَالِيهِمْ قِيمَةَ أَثْمَانِهِمْ مِنْ بَيْتِ مَالِ الْمُسْلِمِينَ.

“Abu ‘ Abd Allah (a.s.), about the Muslim prisoners, their children or servants (slaves), taken by the enemy who were afterwards rescued after a victorious fight, how should they be dealt with, abu ‘Abd Allah (a.s.), has said, ‘The children of the Muslims do not become the share of the Muslims. They are returned to the

يُؤْخَذُ الْخُمُسُ مِنَ الْغَنَائِمِ فَيُجْعَلُ لِمَنْ جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ وَ يُقْسَمُ أَرْبَعَةَ أَخْمَاسٍ بَيْنَ مَنْ قَاتَلَ عَلَيْهِ وَ وَلِيَ ذَلِكَ قَالَ وَ لِلْإِمَامِ صَفْوُ الْمَالِ أَنْ يَأْخُذَ الْجَارِيَةَ الْفَارِهَةَ وَ الدَّابَّةَ الْفَارِهَةَ[1] وَ الثَّوْبَ وَ الْمَتَاعَ مِمَّا يُحِبُّ وَ يَشْتَهِي فَذَلِكَ لَهُ قَبْلَ قِسْمَةِ الْمَالِ وَ قَبْلَ إِخْرَاجِ الْخُمُسِ قَالَ وَ لَيْسَ لِمَنْ

4. Ali ibn Ibrahim has narrated from his father from Hammad from certain individuals of his people from abu al-Hassan, ‘Alayhi al- Salam, who has said the following: “One fifth of the properties captured is first kept aside to distribute as Allah, the Most Majestic, the Most Glorious, has instructed. The remaining prop

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ قُتِلَ دُونَ مَظْلِمَتِهِ فَهُوَ شَهِيدٌ.

“Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If one is murdered over his stolen property he is a martyr.’”

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ قُتِلَ دُونَ مَظْلِمَتِهِ فَهُوَ شَهِيدٌ ثُمَّ قَالَ يَا أَبَا مَرْيَمَ هَلْ تَدْرِي مَا دُونَ مَظْلِمَتِهِ قُلْتُ جُعِلْتُ فِدَاكَ الرَّجُلُ يُقْتَلُ دُونَ أَهْلِهِ وَ دُونَ مَالِهِ وَ أَشْبَاهِ ذَلِكَ فَقَالَ يَا أَبَا مَرْيَمَ إِنَّ مِنَ الْفِقْهِ عِرْفَانَ الْحَقِ‌[1].

“The Messenger of Allah (saww) has said, ‘If one is murdered over his stolen property he is a martyr.’ He (the Imam) then said, ‘O Abu Maryam, do you know what is ‘murdered over his stolen property’? I replied, ‘I pray to Allah to keep me in the service of your cause, it is when a man is murdered defending his family,

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُقَاتِلُ دُونَ مَالِهِ فَقَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ بِمَنْزِلَةِ الشَّهِيدِ قُلْتُ أَ يُقَاتِلُ أَفْضَلُ أَوْ لَمْ يُقَاتِلْ قَالَ أَمَّا أَنَا لَوْ كُنْتُ لَمْ أُقَاتِلْ وَ تَرَكْتُهُ.

“This is concerning my question before abu ‘Abd Allah, Alayhi al-Salam, about a man who fights to defend his property. He (the Imam) said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “If one is murdered when defending his property he

مَنِ اعْتُدِيَ عَلَيْهِ فِي صَدَقَةِ مَالِهِ فَقَاتَلَ فَقُتِلَ فَهُوَ شَهِيدٌ.

“If one is subjected to transgression over the charity of his property and he fights back and is murdered he is a martyr.”

نَعَمْ قُلْتُ وَ كَذَلِكَ إِنْ كَانَتْ‌ مَعَهُ امْرَأَةٌ قَالَ نَعَمْ قُلْتُ وَ كَذَلِكَ الْأُمُّ وَ الْبِنْتُ وَ ابْنَةُ الْعَمِّ وَ الْقَرَابَةُ يَمْنَعُهُنَّ وَ إِنْ خَافَ عَلَى نَفْسِهِ الْقَتْلَ قَالَ نَعَمْ [قُلْتُ‌] وَ كَذَلِكَ الْمَالُ يُرِيدُونَ أَخْذَهُ فِي سَفَرٍ فَيَمْنَعُهُ وَ إِنْ خَافَ الْقَتْلَ قَالَ نَعَمْ.

“If a man is on a journey and with him is his slave-girl. Certain people come and want to take his slave-girl from him. Should he try to stop them even if he fears for losing his life?’ He (the Imam) replied, ‘Yes, he should try.’ I then asked, ‘Is it so also if a woman is with him?’ He (the Imam) replies, ‘Yes, it is.

يَكُونُ فِي آخِرِ الزَّمَانِ قَوْمٌ يُتَّبَعُ فِيهِمْ قَوْمٌ مُرَاءُونَ يَتَقَرَّءُونَ وَ يَتَنَسَّكُونَ حُدَثَاءُ سُفَهَاءُ[2] لَا يُوجِبُونَ أَمْراً بِمَعْرُوفٍ وَ لَا نَهْياً عَنْ مُنْكَرٍ إِلَّا إِذَا أَمِنُوا الضَّرَرَ[3] يَطْلُبُونَ لِأَنْفُسِهِمُ الرُّخَصَ وَ الْمَعَاذِيرَ يَتَّبِعُونَ زَلَّاتِ الْعُلَمَاءِ وَ فَسَادَ عَمَلِهِمْ يُقْبِلُونَ عَلَى الصَّلَاةِ وَ الصِّيَامِ وَ مَا لَا يَكْلِمُهُمْ‌[4] فِي نَفْسٍ

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from certain persons of our people from Bashir ibn ‘Abd Allah from abu ‘Ismah Qadiy of Marve from Jabir who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘During the last era of time there will be a people who are followe

خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ أَمَّا بَعْدُ فَإِنَّهُ إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ حَيْثُ مَا عَمِلُوا مِنَ الْمَعَاصِي وَ لَمْ يَنْهَهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبَارُ عَنْ ذَلِكَ وَ إِنَّهُمْ لَمَّا تَمَادَوْا فِي الْمَعَاصِي وَ لَمْ يَنْهَهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبَارُ عَنْ ذَلِكَ نَزَلَتْ بِهِمُ الْعُقُوبَاتُ فَأْمُرُوا بِالْمَعْرُوفِ وَ انْهَوْ

“Amir al-Mu’minin (a.s.), once delivered a sermon. He first praised and glorified Allah. Thereafter he said, ‘People before were destroyed because when they committed sins the Rabbis and Monks did not stop them from committing such deeds. When they continued committing disobedience and the Rabbis and Monks did not proh

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ لَيْسَ الزُّهْدُ فِي الدُّنْيَا بِإِضَاعَةِ الْمَالِ وَ لَا تَحْرِيمِ الْحَلَالِ‌ بَلِ الزُّهْدُ فِي الدُّنْيَا أَنْ لَا تَكُونَ بِمَا فِي يَدِكَ أَوْثَقَ مِنْكَ بِمَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ.

‘Zuhd (restraint from worldly matters) is not in wasting one’s belongings or making lawful things unlawful.’”

سَلُوا اللَّهَ الْغِنَى فِي الدُّنْيَا وَ الْعَافِيَةَ وَ فِي الْآخِرَةِ الْمَغْفِرَةَ وَ الْجَنَّةَ.

“Abu ‘Abd Allah (a.s.), has said, ‘Ask Allah to grant you (financial) self-sufficiency and good health in this world, forgiveness and paradise in the hereafter.’”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ لَا خَيْرَ فِي مَنْ لَا يُحِبُّ جَمْعَ الْمَالِ مِنْ حَلَالٍ يَكُفُّ بِهِ وَجْهَهُ وَ يَقْضِي بِهِ دَيْنَهُ وَ يَصِلُ بِهِ رَحِمَهُ.

“I heard abu ‘Abd Allah (a.s.), saying, ‘There is not much good in one who does not love to accumulate lawful wealth with which he can safeguard his dignity, pay off his debts and maintain good relations with relatives.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ غِنًى يَحْجُزُكَ عَنِ الظُّلْمِ خَيْرٌ مِنْ فَقْرٍ يَحْمِلُكَ عَلَى الْإِثْمِ.

“Abu ‘Abd Allah (a.s.), once said, ‘A wealth that keeps you away from injustice is better than poverty which leads you to commit sins.’”

أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ع أَنَّكَ نِعْمَ الْعَبْدُ لَوْ لَا أَنَّكَ تَأْكُلُ مِنْ بَيْتِ الْمَالِ وَ لَا تَعْمَلُ بِيَدِكَ شَيْئاً قَالَ فَبَكَى دَاوُدُ ع أَرْبَعِينَ صَبَاحاً فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الْحَدِيدِ أَنْ لِنْ لِعَبْدِي دَاوُدَ فَأَلَانَ اللَّهُ عَزَّ وَ جَلَّ لَهُ الْحَدِيدَ فَكَانَ يَعْمَلُ كُلَّ يَوْمٍ دِرْعاً فَيَبِيعُهَا بِأَلْفِ دِرْهَمٍ فَعَمِلَ ثَلَاثَمِائَةٍ وَ

“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin, has said, ‘Allah, most Majestic, most Glorious, sent revelations to Dawud (a.s.) that said, ‘You are a very good servant had you not been spending on yourself from the public treasury while doing no work with your own hands.’ He (the Imam) said, ‘Dawud ‘Alayhi al

دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَسَأَلَنَا عَنْ عُمَرَ بْنِ مُسْلِمٍ مَا فَعَلَ فَقُلْتُ صَالِحٌ وَ لَكِنَّهُ قَدْ تَرَكَ التِّجَارَةَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع عَمَلُ الشَّيْطَانِ ثَلَاثاً- أَ مَا عَلِمَ أَنَّ رَسُولَ اللَّهِ ص اشْتَرَى عِيراً أَتَتْ مِنَ الشَّامِ‌[4] فَاسْتَفْضَلَ فِيهَا مَا قَضَى دَيْنَهُ وَ قَسَمَ فِي قَرَابَتِهِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ- رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَي

It is the work of Satan. Did he not know that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once bought a caravan that had come from al-Sham (Syria) in which he saved enough money to pay off his debts and distributed the extra among his relatives?

لَهُ اتَّجِرْ بِهَا ثُمَّ قَالَ أَمَا إِنَّهُ لَيْسَ لِي رَغْبَةٌ فِي رِبْحِهَا وَ إِنْ كَانَ الرِّبْحُ مَرْغُوباً فِيهِ وَ لَكِنِّي أَحْبَبْتُ أَنْ يَرَانِيَ اللَّهُ جَلَّ وَ عَزَّ مُتَعَرِّضاً لِفَوَائِدِهِ قَالَ فَرَبِحْتُ لَهُ فِيهَا مِائَةَ دِينَارٍ ثُمَّ لَقِيتُهُ فَقُلْتُ لَهُ قَدْ رَبِحْتُ لَكَ فِيهَا مِائَةَ دِينَارٍ قَالَ فَفَرِحَ أَبُو عَبْدِ اللَّهِ ع بِذَلِكَ فَرَحاً شَدِيداً فَقَالَ لِي أَثْبِتْهَا فِي

“Abu ‘Abd Allah (a.s.), once gave my father one thousand seven hundred dinars and told him to use them in business. He (the Imam) then said, ‘I am not interested in its profits, even though profits are desirable. I love, however, that Allah, most Majestic, most Glorious, see me work to make profits.’ He (the narrator)

دَفَعَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ع سَبْعَمِائَةِ دِينَارٍ وَ قَالَ يَا عُذَافِرُ اصْرِفْهَا فِي شَيْ‌ءٍ أَمَّا عَلَى ذَاكَ مَا بِي شَرَهٌ‌[3] وَ لَكِنْ أَحْبَبْتُ أَنْ يَرَانِيَ اللَّهُ عَزَّ وَ جَلَّ مُتَعَرِّضاً لِفَوَائِدِهِ قَالَ عُذَافِرٌ فَرَبِحْتُ فِيهَا مِائَةَ دِينَارٍ فَقُلْتُ لَهُ فِي الطَّوَافِ‌[4] جُعِلْتُ فِدَاكَ قَدْ رَزَقَ اللَّهُ عَزَّ وَ جَلَّ فِيهَا مِائَةَ دِينَارٍ فَقَالَ أَثْبِتْهَا فِي رَأْس

“Once abu ‘Abd Allah (a.s.), gave me seven hundred dinars and said, ‘O ‘Adha’fir you can spend it; I do not have any desire for it but I loved that Allah, most Majestic, most Glorious, finds me working for its profits.’ ‘Adha’fir has said, ‘I made one hundred dinar profit with it. During al- Tawaf I said to him, “I pra

لِيَكُنْ طَلَبُكَ لِلْمَعِيشَةِ فَوْقَ كَسْبِ الْمُضَيِّعِ وَ دُونَ طَلَبِ الْحَرِيصِ الرَّاضِي بِدُنْيَاهُ الْمُطْمَئِنِّ إِلَيْهَا وَ لَكِنْ أَنْزِلْ نَفْسَكَ مِنْ ذَلِكَ بِمَنْزِلَةِ الْمُنْصِفِ الْمُتَعَفِّفِ تَرْفَعُ نَفْسَكَ‌[2] عَنْ مَنْزِلَةِ الْوَاهِنِ الضَّعِيفِ وَ تَكْتَسِبُ مَا لَا بُدَّ مِنْهُ إِنَّ الَّذِينَ أُعْطُوا الْمَالَ ثُمَّ لَمْ يَشْكُرُوا لَا مَالَ لَهُمْ‌[3].

“Abu ‘Abd Allah (a.s.), has said that your effort in work for living must be above the efforts of a losing person and below that of a greedy one who is happy with confidence in the worldly matters. You must keep your soul in the position of the fair and conservatives ones, and lift your soul above the position of negle

إِصْلَاحُ الْمَالِ مِنَ الْإِيمَانِ.

3. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from Tha’labah and others from a man who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Keeping one’s wealth in a proper shape is part of belief.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ عَلَيْكَ بِإِصْلَاحِ الْمَالِ فَإِنَّ فِيهِ مَنْبَهَةً لِلْكَرِيمِ‌[1] وَ اسْتِغْنَاءً عَنِ اللَّئِيمِ.

“Abu ‘Abd Allah (a.s.), has said, ‘You must manage your wealth properly; it increases respect for you and freedom of want from envious ones.’”

سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‌ إِنَّ رَجُلًا أَتَى جَعْفَراً ص شَبِيهاً بِالْمُسْتَنْصِحِ لَهُ فَقَالَ لَهُ يَا أَبَا عَبْدِ اللَّهِ كَيْفَ صِرْتَ اتَّخَذْتَ الْأَمْوَالَ قِطَعاً مُتَفَرِّقَةً وَ لَوْ كَانَتْ فِي مَوْضِعٍ [وَاحِدٍ] كَانَتْ أَيْسَرَ لِمَئُونَتِهَا وَ أَعْظَمَ لِمَنْفَعَتِهَا فَقَالَ أَبُو عَبْدِ اللَّهِ ع اتَّخَذْتُهَا مُتَفَرِّقَةً فَإِنْ أَصَابَ هَذَا الْمَالَ شَيْ‌ءٌ سَلِمَ هَذَا الْمَالُ وَ ا

“I heard abu al-Hassan (a.s.), saying, ‘Once a man came to Ja‘far (a.s.), as if giving him good advice; he said, ‘O abu ‘Abd Allah, Alayhi al-Salam, why have you made the properties in scattered pieces? Had they been in one piece, more profit with fewer expenses could have been made? Abu ‘Abd Allah, Alayhi al-Salam, re

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَا يُخَلِّفُ الرَّجُلُ شَيْئاً أَشَدَّ عَلَيْهِ مِنَ الْمَالِ الصَّامِتِ كَيْفَ يَصْنَعُ بِهِ قَالَ يَجْعَلُهُ فِي الْحَائِطِ يَعْنِي فِي الْبُسْتَانِ أَوِ الدَّارِ.

"The most difficult property to protect is of the silent kind (gold and silver).’ I then asked, ‘What should one do about it?’ He (the Imam) replied, ‘One should keep them inside walls, a garden or a house.’"

دَعَانِي جَعْفَرٌ ع فَقَالَ بَاعَ فُلَانٌ أَرْضَهُ فَقُلْتُ نَعَمْ قَالَ مَكْتُوبٌ فِي التَّوْرَاةِ أَنَّهُ مَنْ بَاعَ أَرْضاً أَوْ مَاءً وَ لَمْ يَضَعْهُ فِي أَرْضٍ أَوْ مَاءٍ ذَهَبَ ثَمَنُهُ مَحْقاً[3].

“Once Ja‘far, Alayhi al-Salam, called me and asked, ‘Has so and so sold his land?’ I replied, ‘Yes, he has done so.’ He (the Imam) said, ‘It is written in the Torah that whoever sells a piece of land or water and does not replace it by another piece of land or water, its price (money received) loses its blessings.”

مُشْتَرِي الْعُقْدَةِ مَرْزُوقٌ وَ بَائِعُهَا مَمْحُوقٌ.

The buyer of real property receives sustenance and the seller thereof suffers a serious loss.”

قَالَ أَبُو عَبْدِ اللَّهِ ع- لِمُصَادِفٍ مَوْلَاهُ اتَّخِذْ عُقْدَةً أَوْ ضَيْعَةً فَإِنَّ الرَّجُلَ إِذَا نَزَلَتْ بِهِ النَّازِلَةُ أَوِ الْمُصِيبَةُ فَذَكَرَ أَنَّ وَرَاءَ ظَهْرِهِ مَا يُقِيمُ عِيَالَهُ كَانَ أَسْخَى لِنَفْسِهِ‌[1].

“Abu ‘Abd Allah, Alayhi al-Salam, once said to his Mawla’, Musadif, ‘Find some real property or goods; when man faces hardship or misfortune, and then finds out that behind him there is something for support of his family, he feels more generous to allow his soul to depart (his body).”’

ثَمَنُ الْعَقَارِ مَمْحُوقٌ إِلَّا أَنْ يُجْعَلَ فِي عَقَارٍ مِثْلِهِ.

“Abu Ibrahim, Alayhi al-Salam, has said that the price (money) received in exchange for real estate is a loss unless another piece of real estate is purchased therewith.”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي أَرْضاً تُطْلَبُ مِنِّي وَ يُرَغِّبُونِّي فَقَالَ لِي يَا أَبَا سَيَّارٍ أَ مَا عَلِمْتَ أَنَّ مَنْ بَاعَ الْمَاءَ وَ الطِّينَ ذَهَبَ مَالُهُ هَبَاءً قُلْتُ جُعِلْتُ فِدَاكَ إِنِّي أَبِيعُ بِالثَّمَنِ الْكَثِيرِ وَ أَشْتَرِي مَا هُوَ أَوْسَعُ رُقْعَةً مِمَّا بِعْتُ قَالَ فَلَا بَأْسَ‌[3].

“Once I said to abu ‘Abd Allah (a.s.), ‘I have a piece of land in which buyers are much interested to purchase.’ He (the Imam) said, ‘O abu Sayyar, do you know that whoever sells land or water (like a fountain for irrigation and so on), his wealth goes away as a bad loss.’ I then said, ‘I pray to Allah to keep my soul

سَأَلَ الرِّضَا ع رَجُلٌ وَ أَنَا أَسْمَعُ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- وَ إِنْ كانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلى‌ مَيْسَرَةٍ[5] أَخْبِرْنِي عَنْ هَذِهِ النَّظِرَةِ الَّتِي ذَكَرَهَا اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ لَهَا حَدٌّ يُعْرَفُ إِذَا صَارَ هَذَا الْمُعْسِرُ إِلَيْهِ لَا بُدَّ لَهُ مِنْ أَنْ‌ يُنْتَظَرَ وَ قَدْ أَخَذَ مَالَ هَذَا الرَّجُلِ وَ أَنْفَقَهُ عَلَى عِيَالِ

“A man asked al-Rida’ (a.s.), when I was listening, ‘I pray to Allah to keep my soul in service for your cause, Allah, most Majestic, most Glorious, says, “If one has difficulty to pay his debts, he should be given respite until he is able to pay.” (2:281) Explain to me the limits of this “respite” of which Allah, most

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ مِنَّا يَكُونُ عِنْدَهُ الشَّيْ‌ءُ يَتَبَلَّغُ‌[2] بِهِ وَ عَلَيْهِ دَيْنٌ أَ يُطْعِمُهُ عِيَالَهُ حَتَّى يَأْتِيَ اللَّهُ عَزَّ وَ جَلَّ بِمَيْسَرَةٍ فَيَقْضِيَ دَيْنَهُ أَوْ يَسْتَقْرِضُ عَلَى ظَهْرِهِ فِي خُبْثِ الزَّمَانِ‌[3] وَ شِدَّةِ الْمَكَاسِبِ أَوْ يَقْبَلُ الصَّدَقَةَ قَالَ يَقْضِي بِمَا عِنْدَهُ دَيْنَهُ وَ لَا يَأْكُلْ أَمْوَالَ النَّاسِ إِلَّا وَ عِنْدَهُ مَا يُ

“I once said to abu ‘Abd Allah (a.s.), if one of us has a few things in his possession with which he meets his expenses and he also is indebted. Should he feed his family with that which he owns and wait until Allah, most Majestic, most Glorious, grants him ease then pay his debts, or should he borrow on his back in di

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ عَلَيَّ دَيْناً وَ أَظُنُّهُ قَالَ لِأَيْتَامٍ وَ أَخَافُ إِنْ بِعْتُ ضَيْعَتِي بَقِيتُ وَ مَا لِي شَيْ‌ءٌ فَقَالَ لَا تَبِعْ ضَيْعَتَكَ وَ لَكِنْ أَعْطِهِ بَعْضاً وَ أَمْسِكْ بَعْضاً.

4. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from ‘Abd Allah ibn al-Mughirah from Burayd al- ‘ Ij liy who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I am indebted’ - I think he said, ‘to the orphans’ and I am afraid if I sell my property I will be left withou

ضَاقَ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع ضِيقَةٌ فَأَتَى مَوْلًى لَهُ فَقَالَ لَهُ أَقْرِضْنِي عَشَرَةَ آلَافِ دِرْهَمٍ إِلَى مَيْسَرَةٍ فَقَالَ لَا لِأَنَّهُ لَيْسَ عِنْدِي وَ لَكِنْ أُرِيدُ وَثِيقَةً قَالَ فَشَقَّ لَهُ مِنْ رِدَائِهِ هُدْبَةً[3] فَقَالَ لَهُ هَذِهِ الْوَثِيقَةُ قَالَ فَكَأَنَّ مَوْلَاهُ كَرِهَ ذَلِكَ فَغَضِبَ وَ قَالَ أَنَا أَوْلَى بِالْوَفَاءِ أَمْ حَاجِبُ بْنُ زُرَارَةَ[4] فَقَالَ أَنْتَ أَوْلَى‌ ب

“Once, Ali ibn Al-Husayn (a.s.), was placed under pressure. He went to one of his Mawla’ (friend or follower) and asked him to lend him ten thousand dirham up to the time he is able to pay back. He (his friend) said, ‘No, because it is not with me; however, I want a promissory note.’ He (the narrator) has said, ‘He (th

احْتُضِرَ عَبْدُ اللَّهِ فَاجْتَمَعَ عَلَيْهِ غُرَمَاؤُهُ فَطَالَبُوهُ بِدَيْنٍ لَهُمْ فَقَالَ لَا مَالَ عِنْدِي فَأُعْطِيَكُمْ وَ لَكِنِ ارْضَوْا بِمَا شِئْتُمْ مِنِ ابْنَيْ عَمِّي عَلِيِّ بْنِ الْحُسَيْنِ ع وَ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ فَقَالَ الْغُرَمَاءُ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ مَلِيٌّ مَطُولٌ‌[3] وَ عَلِيُّ بْنُ الْحُسَيْنِ ع [رَجُلٌ‌] لَا مَالَ لَهُ صَدُوقٌ وَ هُوَ أَحَبُّهُمَا إِلَيْنَا فَأَرْسَلَ إِلَ

“‘Abd Allah was about to die and his creditors gathered around him demanding payment. He said to them, ‘I do not have any property to pay you but you may choose one of the sons of my uncle, Ali ibn Al-Husayn (a.s.), and ‘Abd Allah ibn Ja’far who will assume responsibility to pay you.’ They said, “Abd Allah ibn Ja’far i

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ وَقَعَ لِي عِنْدَهُ مَالٌ فَكَابَرَنِي عَلَيْهِ وَ حَلَفَ ثُمَّ وَقَعَ لَهُ عِنْدِي مَالٌ فَآخُذُهُ مَكَانَ مَالِيَ الَّذِي أَخَذَهُ وَ أَجْحَدُهُ وَ أَحْلِفُ عَلَيْهِ كَمَا صَنَعَ فَقَالَ إِنْ خَانَكَ فَلَا تَخُنْهُ‌[2] وَ لَا تَدْخُلْ فِيمَا عِبْتَهُ عَلَيْهِ.

“This is concerning my question before Abu ‘Abdillah (a.s.), about the case of a man who had a certain amount of my property with him. He played arrogantly with me about it and swore to deny it. Thereafter a certain amount of his property came into my control. Can I take his property in place of my property with him, d

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَكُونُ لِي عَلَيْهِ الْحَقُّ فَيَجْحَدُنِيهِ ثُمَّ يَسْتَوْدِعُنِي مَالًا أَ لِي أَنْ آخُذَ مَالِي عِنْدَهُ قَالَ لَا هَذِهِ خِيَانَةٌ.

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who owes to me a right but he denies it and then leaves in my trust a certain amount of his property: if I can offset my rights with him from his property with me. He (the Imam) said, ‘No, you cannot do so because it is treachery’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ كَانَ لَهُ عَلَى رَجُلٍ مَالٌ فَجَحَدَهُ إِيَّاهُ وَ ذَهَبَ بِهِ ثُمَّ صَارَ بَعْدَ ذَلِكَ لِلرَّجُلِ الَّذِي ذُهِبَ بِمَالِهِ مَالٌ قِبَلَهُ أَ يَأْخُذُهُ مِنْهُ مَكَانَ مَالِهِ الَّذِي ذَهَبَ بِهِ مِنْهُ ذَلِكَ الرَّجُلُ قَالَ نَعَمْ وَ لَكِنْ لِهَذَا كَلَامٌ يَقُولُ اللَّهُمَّ إِنِّي آخُذُ هَذَا الْمَالَ مَكَانَ مَالِيَ الَّذِي أَخَذَهُ مِنِّي وَ إِنِّي لَمْ آخُذْ مَا أَخَذْت

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who has a certain amount of property with another person who denies the existence of such thing with him and goes away with it. Later a certain amount of the property of this person comes in the control of the first one; Can he offset

قُلْتُ لِلرِّضَا ع رَجُلٌ اشْتَرَى دَيْناً عَلَى رَجُلٍ ثُمَّ ذَهَبَ إِلَى صَاحِبِ الدَّيْنِ فَقَالَ لَهُ ادْفَعْ إِلَيَّ مَا لِفُلَانٍ عَلَيْكَ فَقَدِ اشْتَرَيْتُهُ مِنْهُ قَالَ يَدْفَعُ إِلَيْهِ قِيمَةَ مَا دَفَعَ إِلَى صَاحِبِ الدَّيْنِ وَ بَرِئَ الَّذِي عَلَيْهِ الْمَالُ مِنْ جَمِيعِ مَا بَقِيَ عَلَيْهِ‌[1].

The debtor pays what the collector has paid to the creditor and in so doing becomes free of the responsibility of paying all that was due on him.’”

قَالَ أَحَدُهُمَا ع‌ فِي الرَّجُلِ يَكُونُ لَهُ عَلَى رَجُلٍ مَالٌ فَيَجْحَدُهُ قَالَ إِنِ اسْتَحْلَفَهُ فَلَيْسَ لَهُ أَنْ يَأْخُذَ مِنْهُ بَعْدَ الْيَمِينِ شَيْئاً وَ إِنْ تَرَكَهُ وَ لَمْ يَسْتَحْلِفْهُ فَهُوَ عَلَى حَقِّهِ.

“About the case of a man to whom another person owes a certain amount of assets but denies such liability one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘If he (creditor) makes him (the debtor) to take an oath, thereafter he (the creditor) is not entitled to take anything from him (th

سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‌ مَنْ حَبَسَ مَالَ امْرِئٍ مُسْلِمٍ وَ هُوَ قَادِرٌ عَلَى أَنْ يُعْطِيَهُ إِيَّاهُ مَخَافَةَ إِنْ خَرَجَ ذَلِكَ الْحَقُّ مِنْ يَدِهِ أَنْ يَفْتَقِرَ كَانَ اللَّهُ عَزَّ وَ جَلَّ أَقْدَرَ عَلَى أَنْ يُفْقِرَهُ مِنْهُ عَلَى أَنْ يُفْنِيَ نَفْسَهُ بِحَبْسِهِ ذَلِكَ الْحَقَّ.

‘One who withholds the assets of a Muslim, despite his ability to give it to him, just because of fear of standing in need, Allah, most Majestic, most Glorious, has greater power to impoverish him because of wasting his time and soul for holding back such right.’”

الْغَائِبُ يُقْضَى عَنْهُ إِذَا قَامَتِ الْبَيِّنَةُ عَلَيْهِ وَ يُبَاعُ مَالُهُ وَ يُقْضَى عَنْهُ وَ هُوَ غَائِبٌ وَ يَكُونُ الْغَائِبُ عَلَى حُجَّتِهِ إِذَا قَدِمَ وَ لَا يُدْفَعُ الْمَالُ إِلَى الَّذِي أَقَامَ الْبَيِّنَةَ إِلَّا بِكُفَلَاءَ[2] إِذَا لَمْ يَكُنْ مَلِيّاً.

“Abu Ja‘far (a.s.), has said, ‘The debt of an absent person is paid from his assets when enough proof is presented to prove his indebtedness. His assets are sold to make necessary payments in his absence and he faces the proof against him. One who has presented proofs receives payments upon providing guarantee and secu

سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ عَلَى رَجُلٍ مَالٌ قَرْضاً فَيُعْطِيهِ الشَّيْ‌ءَ مِنْ رِبْحِهِ مَخَافَةَ أَنْ يَقْطَعَ ذَلِكَ عَنْهُ فَيَأْخُذَ مَالَهُ مِنْ غَيْرِ أَنْ يَكُونَ شَرَطَ عَلَيْهِ قَالَ لَا بَأْسَ بِذَلِكَ مَا لَمْ يَكُنْ شَرْطاً.

“I once asked abu al-Hassan, Alayhi al-Salam, about the case of a man who is a debtor and pays a certain amount out of his profit to his creditor for fear of the creditor’s demand for payment, but there is no such condition between them. He (the Imam) said, ‘It is not harmful as long as it is not a condition.’”