Work & Livelihood

كَانَ أَبُو الْحَسَنِ ع إِذَا أَكَلَ أَحَدُنَا لَا يَسْتَخْدِمُهُ حَتَّى يَفْرُغَ مِنْ طَعَامِهِ.

“Abu al-Hassan (a.s.), would not ask us to work when we were eating until we finished eating.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ ثَلَاثٌ لَا يُؤْكَلْنَ وَ هُنَّ يُسْمِنَّ وَ ثَلَاثٌ يُؤْكَلْنَ وَ هُنَّ يَهْزِلْنَ وَ اثْنَانِ يَنْفَعَانِ مِنْ كُلِّ شَيْ‌ءٍ وَ لَا يَضُرَّانِ مِنْ شَيْ‌ءٍ وَ اثْنَانِ يَضُرَّانِ مِنْ كُلِّ شَيْ‌ءٍ وَ لَا يَنْفَعَانِ مِنْ شَيْ‌ءٍ فَأَمَّا اللَّوَاتِي لَا يُؤْكَلْنَ وَ يُسْمِنَّ اسْتِشْعَارُ الْكَتَّانِ وَ الطِّيبُ وَ النُّورَةُ وَ أَمَّا اللَّوَاتِي يُؤْكَلْنَ وَ يَهْزِلْنَ فَهُوَ اللّ

“Abu ‘Abd Allah (a.s.), has said, ‘Use of three things forms fat in one’s body, another three things cause weight loss. Two things benefit harmlessly and two things do all kinds of harm without any benefit. The three that can cause fatness are use of linen, perfume and lime. The ones that can cause weight loss are eati

قَدِمَ عَلَى رَسُولِ اللَّهِ ص مِنَ الْيَمَنِ قَوْمٌ‌[1] فَسَأَلُوهُ عَنْ مَعَالِمِ دِينِهِمْ فَأَجَابَهُمْ فَخَرَجَ الْقَوْمُ بِأَجْمَعِهِمْ فَلَمَّا سَارُوا مَرْحَلَةً قَالَ بَعْضُهُمْ لِبَعْضٍ نَسِينَا أَنْ نَسْأَلَ رَسُولَ اللَّهِ ص عَمَّا هُوَ أَهَمُّ إِلَيْنَا ثُمَّ نَزَلَ الْقَوْمُ ثُمَّ بَعَثُوا وَفْداً لَهُمْ فَأَتَى الْوَفْدُ رَسُولَ اللَّهِ ص فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّ الْقَوْمَ بَعَثُوا بِنَا إِل

“Once a people from Yemen came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, to ask him (the Messenger of Allah) for the guidance of their religion and he (the Messenger of Allah) answered them. All of the people then left. When they went a cer

بَعَثَ أَمِيرُ الْمُؤْمِنِينَ ع عَبْدَ اللَّهِ بْنَ الْعَبَّاسِ إِلَى ابْنِ الْكَوَّاءِ وَ أَصْحَابِهِ وَ عَلَيْهِ قَمِيصٌ رَقِيقٌ وَ حُلَّةٌ فَلَمَّا نَظَرُوا إِلَيْهِ قَالُوا يَا ابْنَ عَبَّاسٍ أَنْتَ خَيْرُنَا فِي أَنْفُسِنَا وَ أَنْتَ تَلْبَسُ هَذَا اللِّبَاسَ فَقَالَ وَ هَذَا أَوَّلُ مَا أُخَاصِمُكُمْ فِيهِ- قُلْ‌ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ‌[1] وَ قَال

“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin sent ‘Abd Allah ibn al-‘Abbas to ibn al-Kawwa’ and his people. He was wearing a shirt of fine fabric and a gown. They looked at him and said, ‘O ibn al- ‘Abbas, you are the better among us in our belief and you wear this kind of clothes.’ He replied, ‘This is the

دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ عَلَيَّ جُبَّةُ خَزٍّ وَ طَيْلَسَانُ خَزٍّ فَنَظَرَ إِلَيَّ فَقُلْتُ جُعِلْتُ فِدَاكَ عَلَيَّ جُبَّةُ خَزٍّ وَ طَيْلَسَانُ خَزٍّ فَمَا تَقُولُ فِيهِ فَقَالَ وَ مَا بَأْسٌ بِالْخَزِّ قُلْتُ وَ سَدَاهُ إِبْرِيسَمٌ قَالَ وَ مَا بَأْسٌ بِإِبْرِيسَمٍ فَقَدْ أُصِيبَ الْحُسَيْنُ ع وَ عَلَيْهِ جُبَّةُ خَزٍّ ثُمَّ قَالَ‌إِنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ لَمَّا بَعَثَهُ أَمِيرُ الْمُؤْ

“I once visited abu ‘Abd Allah (a.s.), and I was wearing a Jubbah of silk and al-Taylisan (pallium) of silk. He (the Imam) looked at me and I asked saying, ‘I pray to Allah to keep my soul in service for your cause, I am wearing a Taylisan of silk and a Jubbah of silk, what do you say about them?’ He (the Imam) said, ‘

مَرَّ سُفْيَانُ الثَّوْرِيُّ فِي الْمَسْجِدِ الْحَرَامِ فَرَأَى أَبَا عَبْدِ اللَّهِ ع وَ عَلَيْهِ ثِيَابٌ كَثِيرَةُ الْقِيمَةِ حِسَانٌ فَقَالَ وَ اللَّهِ لآَتِيَنَّهُ وَ لَأُوَبِّخَنَّهُ فَدَنَا مِنْهُ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ مَا لَبِسَ رَسُولُ اللَّهِ ص مِثْلَ هَذَا اللِّبَاسِ وَ لَا عَلِيٌّ ع وَ لَا أَحَدٌ مِنْ آبَائِكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع كَانَ رَسُولُ اللَّهِ ص فِي زَمَانِ قَتْرٍ مُقْتِ

“Once, Sufyan al-Thawriy passed by Masjid al-Haram (the sacred area) and he saw abu ‘Abd Allah (a.s.), dressed in fine expensive clothes. He decided to meet him (the Imam) and scold him. He went close and said, ‘O son of the Messenger of Allah, the Messenger of Allah did not dress up with this kind of dress, Ali did no

كَانَ أَبُو عَبْدِ اللَّهِ ع مُتَّكِئاً عَلَيَّ أَوْ قَالَ عَلَى أَبِي فَلَقِيَهُ عَبَّادُ بْنُ كَثِيرٍ الْبَصْرِيُّ- وَ عَلَيْهِ ثِيَابٌ مَرْوِيَّةٌ[1] حِسَانٌ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ ع إِنَّكَ مِنْ أَهْلِ بَيْتِ النُّبُوَّةِ وَ كَانَ أَبُوكَ وَ كَانَ‌[2] فَمَا هَذِهِ الثِّيَابُ الْمَرْوِيَّةُ عَلَيْكَ فَلَوْ لَبِسْتَ دُونَ هَذِهِ الثِّيَابِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع وَيْلَكَ يَا عَبَّادُ مَنْ حَر

“Once abu ‘Abd Allah (a.s.), was leaning against me or he said, ‘against my father’ when ‘Abbad ibn Kathir al-Basriy met him (the Imam) and he (the Imam) had a dress of fabrics made in Marw (name of place) of fine quality. He (‘Abbad) said, ‘O abu ‘Abd Allah, you are of the family of the Holy Prophet, and your father w

دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع وَ هُوَ فِي بَيْتٍ مُنَجَّدٍ[1] وَ عَلَيْهِ قَمِيصٌ رَطْبٌ وَ مِلْحَفَةٌ مَصْبُوغَةٌ قَدْ أَثَّرَ الصِّبْغُ عَلَى عَاتِقِهِ فَجَعَلْتُ أَنْظُرُ إِلَى الْبَيْتِ وَ أَنْظُرُ إِلَى هَيْئَتِهِ فَقَالَ يَا حَكَمُ مَا تَقُولُ فِي هَذَا فَقُلْتُ وَ مَا عَسَيْتُ أَنْ أَقُولَ وَ أَنَا أَرَاهُ عَلَيْكَ وَ أَمَّا عِنْدَنَا فَإِنَّمَا يَفْعَلُهُ الشَّابُّ الْمُرَهَّقُ‌[2] فَقَالَ لِي يَا حَكَمُ‌ م

“I once visited abu Ja‘far (a.s.), in a well-furnished house. He (the Imam) was wearing a shirt which was not fully dry and a colored bed sheet which had left its color marks on his shoulder, and I was looking at the house and to him (the Imam). He (the Imam) said, ‘O Hakam, what do you say about it?’ I replied, ’I was

خَرَجَ أَبُو جَعْفَرٍ ع يُصَلِّي عَلَى بَعْضِ أَطْفَالِهِمْ وَ عَلَيْهِ جُبَّةُ خَزٍّ صَفْرَاءُ وَ مِطْرَفُ خَزٍّ أَصْفَرُ[2].

“Abu Ja‘far (a.s.), came out for Salat (prayer) and certain ones of his children had a gown of yellow al-Khazz (skin or fur of an animal that lives in water) with ribbon work of yellow al- Khazz.’”

كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَلْبَسُ الْجُبَّةَ الْخَزَّ بِخَمْسِينَ دِينَاراً وَ الْمِطْرَفَ الْخَزَّ بِخَمْسِينَ دِينَاراً.

“Abu al-Hassan, al-Rida’ (a.s.), has said, ‘Ali ibn al-Husayn, ‘Alayhim al-Salam, wore a gown of al-Khazz (skin or fur of an animal that lives in water) valued at fifty dinar and al-Khazz ribbon work of fifty dinar.’”

سَمِعْتُهُ يَقُولُ‌ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَلْبَسُ فِي الشِّتَاءِ الْخَزَّ وَ الْمِطْرَفَ الْخَزَّ وَ الْقَلَنْسُوَةَ الْخَزَّ فَيَشْتُو فِيهِ‌[1] وَ يَبِيعُ الْمِطْرَفَ فِي الصَّيْفِ وَ يَتَصَدَّقُ بِثَمَنِهِ ثُمَّ يَقُولُ- مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ‌.

‘Ali ibn al-Husayn, ‘Alayhim al- Salam, in winter would wear al-Khazz (skin or fur of an animal that lives in water) decorated on both sides and a hat of al-Khazz for winter, then sell them in the summer and give its value in charity.’ He (the Imam) then read, ‘Who has made unlawful the beautiful things that Allah, mos

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا أَعْجَبَ إِلَى النَّاسِ مَنْ يَأْكُلُ الْجَشِبَ وَ يَلْبَسُ‌ الْخَشِنَ وَ يَتَخَشَّعُ فَقَالَ أَ مَا عَلِمْتَ أَنَّ يُوسُفَ ع نَبِيٌّ ابْنُ نَبِيٍّ كَانَ يَلْبَسُ أَقْبِيَةَ الدِّيبَاجِ مَزْرُورَةً بِالذَّهَبِ وَ يَجْلِسُ فِي مَجَالِسِ آلِ فِرْعَوْنَ‌[1] يَحْكُمُ فَلَمْ يَحْتَجِ النَّاسُ إِلَى لِبَاسِهِ وَ إِنَّمَا احْتَاجُوا إِلَى قِسْطِهِ وَ إِنَّمَا يُحْتَاجُ مِنَ الْإِمَامِ فِي أَ

He (the Imam) said, ‘Has it not come to your notice that Yusuf was a prophet and the son of a prophet who wore gowns decorated with brocades and buttons of gold. He would sit in the gathering of the pharaohs and issue judgments. People did not need his dress. They however needed his justice. What is needed of an Imam i

كَثْرَةُ تَسْرِيحِ الرَّأْسِ‌[2] تَذْهَبُ بِالْوَبَاءِ وَ تَجْلِبُ الرِّزْقَ وَ تَزِيدُ فِي الْجِمَاعِ.

“The Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Combing of the head very often removes al-Waba’ (fever), attracts sustenance and increases one’s ability to go to bed with one’s wife.’”

قَالَ رَجُلٌ لِعَبْدِ اللَّهِ بْنِ الْحَسَنِ عَلِّمْنِي شَيْئاً فِي الرِّزْقِ فَقَالَ الْزَمْ مُصَلَّاكَ إِذَا صَلَّيْتَ الْفَجْرَ إِلَى طُلُوعِ الشَّمْسِ فَإِنَّهُ أَنْجَعُ‌[1] فِي طَلَبِ الرِّزْقِ مِنَ الضَّرْبِ فِي الْأَرْضِ فَأَخْبَرْتُ بِذَلِكَ أَبَا عَبْدِ اللَّهِ ع فَقَالَ أَ لَا أُعَلِّمُكَ فِي الرِّزْقِ مَا هُوَ أَنْفَعُ مِنْ ذَلِكَ قَالَ قُلْتُ بَلَى قَالَ خُذْ مِنْ شَارِبِكَ وَ أَظْفَارِكَ كُلَّ جُمُعَةٍ.

“A man once asked ‘Abd Allah ibn al-Hassan to teach him something for increased sustenance. He said, ‘Remain in the place of your Salat (prayer) after the morning Salat (prayer) until sunrise; it is more useful for seeking increased sustenance than traveling in the land.’ I informed abu ‘Abd Allah (a.s.), about it and

أَتَيْتُ عَبْدَ اللَّهِ بْنَ الْحَسَنِ فَقُلْتُ عَلِّمْنِي دُعَاءً فِي الرِّزْقِ فَقَالَ قُلِ اللَّهُمَّ تَوَلَّ أَمْرِي وَ لَا تُوَلِّ أَمْرِي غَيْرَكَ فَعَرَضْتُهُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ أَ لَا أَدُلُّكَ عَلَى مَا هُوَ أَنْفَعُ مِنْ هَذَا فِي الرِّزْقِ تَقُصُّ أَظَافِيرَكَ وَ شَارِبَكَ فِي كُلِّ جُمُعَةٍ وَ لَوْ بِحَكِّهَا.

"I went to Abdullah ibn al-Hasan and said, 'Teach me a supplication for sustenance.' He said, 'Say: O Allah, take charge of my affairs and do not entrust my affairs to anyone other than You.' I presented this to Abu Abdillah (AS), and he said, 'Shall I not guide you to what is more beneficial than this for sustenance?

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ فِي السِّوَاكِ عَشَرَةُ خِصَالٍ مَطْهَرَةٌ لِلْفَمِ وَ مَرْضَاةٌ لِلرَّبِّ وَ مَفْرَحَةٌ لِلْمَلَائِكَةِ وَ هُوَ مِنَ السُّنَّةِ وَ يَشُدُّ اللِّثَةَ وَ يَجْلُو الْبَصَرَ وَ يَذْهَبُ بِالْبَلْغَمِ وَ يَذْهَبُ بِالْحَفْرِ[1].

“I once heard abu ‘Abd Allah (a.s.), saying, ‘Tooth brushing has ten qualities. One is its cleansing the mouth, its earning the pleasure of Allah, happiness of angels, it is an act of Sunnah, it strengthens the gums, sharpens eyesight, dispels phlegm and cavities.’”

سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‌ غَسْلُ الرَّأْسِ بِالسِّدْرِ يَجْلِبُ الرِّزْقَ جَلْباً.

“I once heard abu al-Hassan (a.s.), saying, ‘Washing the head with lotus tree leaves attracts sustenance with a strong attraction.’”

مَنْ تَطَيَّبَ أَوَّلَ النَّهَارِ لَمْ‌ يَزَلْ عَقْلُهُ مَعَهُ إِلَى اللَّيْلِ وَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع صَلَاةُ مُتَطَيِّبٍ أَفْضَلُ مِنْ سَبْعِينَ صَلَاةً بِغَيْرِ طِيبٍ.

“Abu ‘Abd Allah (a.s.), has said, ‘If one uses perfume in the beginning of the day, his power of reason continues to work until the night.’ He (the Imam) said, ‘Performing one Salat (prayer) with perfume is better than seventy Salat (prayer) without perfume.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أُعَامِلُ التُّجَّارَ فَأَتَهَيَّأُ لِلنَّاسِ كَرَاهَةَ أَنْ يَرَوْا بِي خَصَاصَةً فَأَتَّخِذُ الْغَالِيَةَ فَقَالَ يَا إِسْحَاقُ إِنَّ الْقَلِيلَ مِنَ الْغَالِيَةِ يُجْزِئُ وَ كَثِيرَهَا سَوَاءً مَنِ اتَّخَذَ مِنَ الْغَالِيَةِ قَلِيلًا دَائِماً أَجْزَأَهُ ذَلِكَ قَالَ إِسْحَاقُ وَ أَنَا أَشْتَرِي مِنْهَا فِي السَّنَةِ بِعَشَرَةِ دَرَاهِمَ فَأَكْتَفِي بِهَا وَ رِيحُهَا ثَابِتٌ ط

“I once said to abu ‘ Abd Allah (a.s.), that I work with the merchants and prepare myself for people because of my dislike for their seeing me as a destitute person; if I can use al-Ghaliyah. He (the Imam) said, ‘O Ishaq, a small amount of it is enough just like a large amount. If one uses a small amount of al-Ghaliyah

مَنْ كَسَبَ مَالًا مِنْ غَيْرِ حِلِّهِ سَلَّطَ اللَّهُ عَلَيْهِ الْبِنَاءَ وَ الْمَاءَ وَ الطِّينَ.

“Abu ‘Abd Allah (a.s.), has said, ‘If one earns an asset through unlawful means Allah overpowers him by means of building, water and clay.”’

إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ مِنْ أَرْضِهِ بِقَاعاً تُسَمَّى الْمَرْحُومَاتِ أَحَبَّ أَنْ يُدْعَى فِيهَا فَيُجِيبَ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ مِنْ أَرْضِهِ بِقَاعاً تُسَمَّى الْمُنْتَقِمَاتِ فَإِذَا كَسَبَ الرَّجُلُ مَالًا مِنْ غَيْرِ حِلِّهِ سَلَّطَ اللَّهُ عَلَيْهِ بُقْعَةً مِنْهَا فَأَنْفَقَهُ فِيهَا.

“Abu al-Hassan, al-Thalith (a.s.), has said that Allah, most Majestic, most Glorious, has made certain areas of the earth called recipient of mercy. He has liked that He is asked for help therein so He might answer such prayers. Allah, most Majestic, most Glorious, has made certain parts of the earth as disliked, thus

تِسْعَةُ أَعْشَارِ الرِّزْقِ مَعَ صَاحِبِ الدَّابَّةِ.

“Abu ‘Abd Allah (a.s.), has said, ‘Nine-tenths of sustenance is with the owner of a stumper.’”

مَرَرْتُ بِأَبِي عَبْدِ اللَّهِ ع وَ قَدْ نَزَلَ الْحِيرَةَ فَقَالَ لِي مَا عِلَاجُكَ قُلْتُ نَخَّاسٌ فَقَالَ أَصِبْ لِي بَغْلَةً فَضْحَاءَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْفَضْحَاءُ قَالَ دَهْمَاءُ بَيْضَاءُ الْبَطْنِ بَيْضَاءُ الْأَفْحَاجِ بَيْضَاءُ الْجَحْفَلَةِ[1] قَالَ فَقُلْتُ وَ اللَّهِ مَا رَأَيْتُ مِثْلَ هَذِهِ الصِّفَةِ فَرَجَعْتُ مِنْ عِنْدِهِ فَسَاعَةً دَخَلْتُ الْخَنْدَقَ إِذَا أَنَا غُلَامٌ قَدْ أَشْفَ

“I once visited abu ‘Abd Allah (a.s.), when he had disembarked in al-Hirah and asked me, ‘What do you do for a living?’ I replied, ‘I trade in animals.’ He (the Imam) said, ‘Find for me a mule which is Fadha ’.’ I then asked saying, ‘I pray to Allah to keep my soul in service for your cause, what is Fadha’?’ He (the Im

مَهْمَا أُبْهِمَ عَلَى الْبَهَائِمِ مِنْ شَيْ‌ءٍ فَلَا يُبْهَمُ عَلَيْهَا أَرْبَعَةُ خِصَالٍ مَعْرِفَةُ أَنَّ لَهَا خَالِقاً وَ مَعْرِفَةُ طَلَبِ الرِّزْقِ وَ مَعْرِفَةُ الذَّكَرِ مِنَ الْأُنْثَى وَ مَخَافَةُ الْمَوْتِ.

“Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘No matter how unintelligent the animals may be, they are not so about four issues. They know that they have a Creator, they know how to find sustenance, they know male and female and they are afraid of death.’”

خَرَجَ تَمِيمٌ الدَّارِيُّ وَ ابْنُ بَيْدِيٍّ وَ ابْنُ أَبِي مَارِيَةَ فِي سَفَرٍ وَ كَانَ تَمِيمٌ الدَّارِيُّ مُسْلِماً وَ ابْنُ بَيْدِيٍّ وَ ابْنُ أَبِي مَارِيَةَ نَصْرَانِيَّيْنِ وَ كَانَ مَعَ تَمِيمٍ الدَّارِيِّ خُرْجٌ لَهُ فِيهِ مَتَاعٌ وَ آنِيَةٌ مَنْقُوشَةٌ بِالذَّهَبِ وَ قِلَادَةٌ أَخْرَجَهَا إِلَى بَعْضِ أَسْوَاقِ الْعَرَبِ لِلْبَيْعِ فَاعْتَلَّ تَمِيمٌ الدَّارِيُّ عِلَّةً شَدِيدَةً فَلَمَّا حَضَرَهُ الْمَوْ

7. Ali ibn Ibrahim has narrated from his people in a marfu‘ manner has said the following: “Tamim al-Dariy, ibn Baydiy and ibn Mariya once left for a journey. Tamim al-Dariy was a Muslim but ibn Baydiy and ibn Mariya were Christians and they were with Tamim al-Dariy who had certain assets and utensils, which were decor

فِي رَجُلٍ تُوُفِّيَ وَ تَرَكَ جَارِيَةً أَعْتَقَ ثُلُثَهَا فَتَزَوَّجَهَا الْوَصِيُّ قَبْلَ أَنْ يُقْسَمَ شَيْ‌ءٌ مِنَ الْمِيرَاثِ أَنَّهَا تُقَوَّمُ وَ تُسْتَسْعَى هِيَ وَ زَوْجُهَا فِي بَقِيَّةِ ثَمَنِهَا بَعْدَ مَا يُقَوَّمُ فَمَا أَصَابَ الْمَرْأَةَ مِنْ عِتْقٍ أَوْ رِقٍّ فَهُوَ يَجْرِي عَلَى وَلَدِهَا[2].

“This is about the case of a man who dies and leaves as his legacy a slave-girl whose one-third he sets free and the executor of the will marries her before the distribution of the legacy. Abu ‘Abd Allah (a.s.), has said, ‘She is appraised, then with her husband both are made to work to pay for the remaining of her cos

سَأَلْتُهُ عَنْ رَجُلٍ مَاتَ وَ عَلَيْهِ دَيْنٌ بِقَدْرِ ثَمَنِ كَفَنِهِ فَقَالَ يُجْعَلُ مَا تَرَكَ فِي ثَمَنِ كَفَنِهِ إِلَّا أَنْ يَتَّجِرَ عَلَيْهِ‌[1] بَعْضُ النَّاسِ فَيُكَفِّنَهُ وَ يُقْضَى مَا عَلَيْهِ مِمَّا تَرَكَ.

“I once asked him (the Imam) (a.s.), about the case of a man who dies owing a debt which is equal to the cost of his shroud. He (the Imam) said, ‘His legacy must be spent to pay for his shroud unless people may come forward to use his legacy in business and pay for his shroud and debts.’”

سَأَلَنِي أَبُو عَبْدِ اللَّهِ ع هَلْ يَخْتَلِفُ ابْنُ أَبِي لَيْلَى وَ ابْنُ شُبْرُمَةَ فَقُلْتُ بَلَغَنِي أَنَّهُ مَاتَ مَوْلًى لِعِيسَى بْنِ مُوسَى وَ تَرَكَ عَلَيْهِ دَيْناً كَثِيراً وَ تَرَكَ مَمَالِيكَ يُحِيطُ دَيْنُهُ بِأَثْمَانِهِمْ فَأَعْتَقَهُمْ عِنْدَ الْمَوْتِ فَسَأَلَهُمَا عِيسَى بْنُ مُوسَى عَنْ ذَلِكَ فَقَالَ ابْنُ شُبْرُمَةَ أَرَى أَنْ يَسْتَسْعِيَهُمْ فِي قِيمَتِهِمْ فَيَدْفَعَهَا إِلَى الْغُرَمَاءِ

“Abu ‘Abd Allah (a.s.), once asked me, ‘Is there a difference between ibn abu Layla’ and ibn Shubramah?’ I replied, ‘It has come to my knowledge that a Maxvla of ‘Isa ibn Musa died with a great deal of debts on him. He possessed a number of slaves whom he set free at the time of his death. Had the slaves been sold, suc

كُنْتُ شَاهِدَ ابْنِ أَبِي لَيْلَى فَقَضَى فِي رَجُلٍ جَعَلَ لِبَعْضِ قَرَابَتِهِ غَلَّةَ دَارِهِ وَ لَمْ يُوَقِّتْ وَقْتاً فَمَاتَ الرَّجُلُ فَحَضَرَ وَرَثَتُهُ ابْنَ أَبِي لَيْلَى وَ حَضَرَ قَرَابَتُهُ الَّذِي جُعِلَ لَهُ الدَّارُ فَقَالَ ابْنُ أَبِي لَيْلَى أَرَى أَنْ أَدَعَهَا عَلَى مَا تَرَكَهَا صَاحِبُهَا فَقَالَ لَهُ مُحَمَّدُ بْنُ مُسْلِمٍ الثَّقَفِيُّ أَمَا إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع- قَدْ قَضَى فِي

“I was witness that ibn abu Layla’ judged in the case of a man who had designated the income of a house for his relative without the mention of time limit. The man died and his heirs came to ibn abu Layla’ and his relative for whom the house was designated. Ibn abu Layla’ said, ‘I see that it must be left as its owner

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ وَقَفَ غَلَّةً لَهُ عَلَى قَرَابَةٍ مِنْ أَبِيهِ وَ قَرَابَةٍ مِنْ أُمِّهِ وَ أَوْصَى لِرَجُلٍ وَ لِعَقِبِهِ مِنْ تِلْكَ الْغَلَّةِ لَيْسَ بَيْنَهُ وَ بَيْنَهُ قَرَابَةٌ بِثَلَاثِمِائَةِ دِرْهَمٍ فِي كُلِّ سَنَةٍ وَ يُقْسَمُ الْبَاقِي عَلَى قَرَابَتِهِ مِنْ أَبِيهِ وَ قَرَابَتِهِ مِنْ أُمِّهِ قَالَ جَائِزٌ لِلَّذِي أُوصِيَ لَهُ بِذَلِكَ قُلْتُ أَ رَأَيْتَ إِنْ لَمْ يَخْرُجْ

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who endowed an asset that belonged to him for his relatives from his father’s side as well as for those from his mother’s side. He assigned from the same asset three hundred dirham every year in his will for a man and his heirs with whom he had no relationshi

سَأَلْتُ أَبَا الْحَسَنِ ع قُلْتُ جُعِلْتُ فِدَاكَ اشْتَرَيْتُ أَرْضاً إِلَى جَنْبِ ضَيْعَتِي بِأَلْفَيْ دِرْهَمٍ فَلَمَّا وَفَّيْتُ الْمَالَ خُبِّرْتُ أَنَّ الْأَرْضَ وَقْفٌ فَقَالَ لَا يَجُوزُ شِرَاءُ الْوَقْفِ وَ لَا تُدْخِلِ الْغَلَّةَ[2] فِي مَالِكَ ادْفَعْهَا إِلَى مَنْ أُوقِفَتْ عَلَيْهِ قُلْتُ لَا أَعْرِفُ لَهَا رَبّاً قَالَ تَصَدَّقْ بِغَلَّتِهَا[3].

“I once asked abu al-Hassan (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, I have bought a land near by my assets for two thousand dirham. When I made payment, I was informed that the land is an endowment.’ He (the Imam) said, ‘Buying an endowment is not permissible. You must not include it

يَجُوزُ عَلَيْهِ شَهَادَتُهُ وَ لَا يُغْرَمُ وَ يُسْتَسْعَى الْغُلَامُ فِيمَا كَانَ لِغَيْرِهِ مِنَ الْوَرَثَةِ[3].

“About the case of a man who dies and leaves behind a slave and certain ones of his children testify that their father had freed the slave. He (the Imam) said, ‘His testimony is permissible, he is not required to compensate and the slave is not required to work to pay for his freedom from the other heirs.’”

سَأَلْتُهُ عَنْ رَجُلٍ مَاتَ وَ تَرَكَ غُلَاماً مَمْلُوكاً فَشَهِدَ بَعْضُ الْوَرَثَةِ أَنَّهُ حُرٌّ فَقَالَ إِنْ كَانَ الشَّاهِدُ مَرْضِيّاً جَازَتْ شَهَادَتُهُ فِي نَصِيبِهِ وَ اسْتُسْعِيَ فِيمَا كَانَ لِغَيْرِهِ مِنَ الْوَرَثَةِ[1].

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who dies and leaves behind an owned slave, but certain ones of the heirs testify that he is free. He (the Imam) said, ‘If the testifying person is an acceptable person his testimony is permissible on his share of the legacy and the slave is made to work to bu

كَتَبَ مُحَمَّدُ بْنُ الْحَسَنِ‌[2] إِلَى أَبِي مُحَمَّدٍ ع‌ رَجُلٌ مَاتَ وَ أَوْصَى إِلَى رَجُلَيْنِ أَ يَجُوزُ لِأَحَدِهِمَا أَنْ يَنْفَرِدَ بِنِصْفِ التَّرِكَةِ وَ الْآخَرِ بِالنِّصْفِ فَوَقَّعَ ع‌ لَا يَنْبَغِي لَهُمَا أَنْ يُخَالِفَا الْمَيِّتَ وَ أَنْ يَعْمَلَا عَلَى حَسَبِ مَا أَمَرَهُمَا إِنْ شَاءَ اللَّهُ.

‘It is not suitable for them to oppose the deceased. They must work as they are instructed, by the will of Allah.’”

كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ فِي رَجُلٍ أَوْصَى بِبَعْضِ ثُلُثِهِ مِنْ بَعْدِ مَوْتِهِ مِنْ غَلَّةِ ضَيْعَةٍ لَهُ إِلَى وَصِيِّهِ يَضَعُ نِصْفَهُ فِي مَوَاضِعَ سَمَّاهَا لَهُ مَعْلُومَةٍ فِي كُلِّ سَنَةٍ وَ الْبَاقِي مِنَ الثُّلُثِ يَعْمَلُ فِيهِ بِمَا شَاءَ وَ رَأَى الْوَصِيُّ فَأَنْفَذَ الْوَصِيُّ مَا أَوْصَى إِلَيْهِ مِنَ الْمُسَمَّى الْمَعْلُومِ وَ قَالَ فِي الْبَاقِي قَدْ صَيَّرْتُ لِفُلَانٍ كَذَا

“I once wrote to abu al-Hassan (a.s.), about the case of a man who made a will about a part of the one-third of his legacy after his death from the income of a certain asset that belonged to him. He instructed the executor of his will to spend half of it for the causes he mentioned every year and with the rest of the o

سَأَلْتُ الرِّضَا ع عَنْ رَجُلٍ حَضَرَهُ الْمَوْتُ فَأَوْصَى إِلَى ابْنِهِ وَ أَخَوَيْنِ شَهِدَ الِابْنُ وَصِيَّتَهُ وَ غَابَ الْأَخَوَانِ فَلَمَّا كَانَ بَعْدَ أَيَّامٍ أَبَيَا أَنْ يَقْبَلَا الْوَصِيَّةَ مَخَافَةَ أَنْ يَتَوَثَّبَ عَلَيْهِمَا ابْنُهُ وَ لَمْ يَقْدِرَا أَنْ يَعْمَلَا بِمَا يَنْبَغِي فَضَمِنَ لَهُمَا ابْنُ عَمٍّ لَهُمَا وَ هُوَ مُطَاعٌ فِيهِمْ أَنْ يَكْفِيَهُمَا[3] ابْنَهُ فَدَخَلَا بِهَذَا الشَّرْطِ

“I once asked al-Rida’ (a.s.), about the case of a man who at the time of his death made a will to his son and two brothers. The son was present at the time of his making the will but not the brothers. After several days they refused to accept acting as executors of the will for fear from the son and that, they may not

دَعَانِي أَبِي حِينَ حَضَرَتْهُ الْوَفَاةُ فَقَالَ يَا بُنَيَّ اقْبِضْ مَالَ إِخْوَتِكَ الصِّغَارِ فَاعْمَلْ بِهِ وَ خُذْ نِصْفَ الرِّبْحِ وَ أَعْطِهِمُ النِّصْفَ وَ لَيْسَ عَلَيْكَ ضَمَانٌ فَقَدَّمَتْنِي أُمُّ وَلَدٍ لِأَبِي بَعْدَ وَفَاةِ أَبِي إِلَى ابْنِ أَبِي لَيْلَى فَقَالَتْ لَهُ إِنَّ هَذَا يَأْكُلُ أَمْوَالَ وَلَدِي قَالَ فَقَصَصْتُ عَلَيْهِ مَا أَمَرَنِي بِهِ أَبِي فَقَالَ ابْنُ أَبِي لَيْلَى إِنْ كَانَ أَب

“My father called me at the time of his death and said, ‘Son, take the assets of your small brothers and use them in business. Take half of the profit and give them the other half and you will not be held responsible.’ A mother of the child of my father took me, after the death of my father, before ibn abu Layla’ and s

لَا بَأْسَ بِهِ مِنْ أَجْلِ أَنَّ أَبَاهُ قَدْ أَذِنَ لَهُ فِي ذَلِكَ وَ هُوَ حَيٌّ.

“Once abu ‘Abd Allah (a.s.), was asked about the case of a man who made a will about certain assets for his son and gave him permission at the time of his death to use the assets in business and share the profit. He (the Imam) said, ‘It is not harmful because his father gave permission when he was living.’”

لَهُ اشْتَرِ مِنْهَا نَسَمَةً وَ أَعْتِقْهَا عَنِّي وَ حُجَّ عَنِّي بِالْبَاقِي ثُمَّ مَاتَ صَاحِبُ الْأَلْفِ دِرْهَمٍ فَانْطَلَقَ الْعَبْدُ فَاشْتَرَى أَبَاهُ فَأَعْتَقَهُ عَنِ الْمَيِّتِ وَ دَفَعَ إِلَيْهِ الْبَاقِيَ فِي الْحَجِّ عَنِ الْمَيِّتِ فَحَجَّ عَنْهُ فَبَلَغَ ذَلِكَ مَوَالِيَ أَبِيهِ وَ مَوَالِيَهُ وَ وَرَثَةَ الْمَيِّتِ فَاخْتَصَمُوا جَمِيعاً فِي الْأَلْفِ دِرْهَمٍ فَقَالَ مَوَالِي الْمُعْتَقِ إِنَّمَا ا

“This is about the case of a people’s slave who has permission for doing business. A man gives him one thousand dirham to buy a slave and set him free on his behalf, perform al-Hajj on his behalf with the remainder of the asset. The owner of one thousand dirham dies and the slave buys his father, sets him free on behal

سَأَلْتُهُ عَنْ رَجُلٍ كَانَ غَارِماً فَهَلَكَ فَأُخِذَ بَعْضُ وُلْدِهِ بِمَا كَانَ عَلَيْهِ فَغُرِّمُوا غُرْماً عَنْ أَبِيهِمْ فَانْطَلَقُوا إِلَى دَارِهِ فَابْتَاعُوهَا وَ مَعَهُمْ وَرَثَةٌ غَيْرُهُمْ نِسَاءٌ وَ رِجَالٌ لَمْ يُطْلِقُوا الْبَيْعَ وَ لَمْ يَسْتَأْمِرُوهُمْ فِيهِ فَهَلْ عَلَيْهِمْ فِي ذَلِكَ شَيْ‌ءٌ فَقَالَ إِذَا كَانَ إِنَّمَا أَصَابَ الدَّارَ مِنْ عَمَلِهِ ذَلِكَ فَإِنَّمَا غُرِّمُوا فِي ذَلِكَ الْع

“I once asked abu al-Hassan (a.s.), about the case of a man who was indebted and he died. Certain ones of his sons took charge of what he did (business) and they suffered losses. They bought his house, which was of the legacy shared by other heirs, male and female who did not approve the sale and had not asked them to

سَأَلْتُهُ عَنْ يَتِيمٍ قَدْ قَرَأَ الْقُرْآنَ وَ لَيْسَ بِعَقْلِهِ بَأْسٌ وَ لَهُ مَالٌ عَلَى يَدَيْ رَجُلٍ فَأَرَادَ الرَّجُلُ الَّذِي عِنْدَهُ الْمَالُ أَنْ يَعْمَلَ بِمَالِ الْيَتِيمِ مُضَارَبَةً فَأَذِنَ لَهُ الْغُلَامُ فِي ذَلِكَ فَقَالَ لَا يَصْلُحُ أَنْ يَعْمَلَ بِهِ حَتَّى يَحْتَلِمَ وَ يَدْفَعَ إِلَيْهِ مَالَهُ قَالَ وَ إِنِ احْتَلَمَ وَ لَمْ يَكُنْ لَهُ عَقْلٌ لَمْ يُدْفَعْ إِلَيْهِ شَيْ‌ءٌ أَبَداً. - حُمَ

“I once asked abu ‘Abd Allah (a.s.), about the case of an orphan who has read the Quran, his understanding is proper and his assets are in the hands of a man who wants to work using those assets in business in the manner of profit sharing ( al-Mudarabah ) to which the boy has agreed. He (the Imam) said, ‘It is not prop

سَأَلَ خَطَّابٌ الْأَعْوَرُ أَبَا إِبْرَاهِيمَ ع وَ أَنَا جَالِسٌ فَقَالَ إِنَّهُ كَانَ عِنْدَ أَبِي أَجِيرٌ يَعْمَلُ عِنْدَهُ بِالْأَجْرِ فَفَقَدْنَاهُ وَ بَقِيَ لَهُ مِنْ أَجْرِهِ شَيْ‌ءٌ وَ لَا نَعْرِفُ لَهُ وَارِثاً قَالَ فَاطْلُبُوهُ قَالَ قَدْ طَلَبْنَاهُ فَلَمْ نَجِدْهُ قَالَ فَقَالَ مَسَاكِينُ وَ حَرَّكَ يَدَيْهِ قَالَ فَأَعَادَ عَلَيْهِ قَالَ اطْلُبْ وَ اجْهَدْ فَإِنْ قَدَرْتَ عَلَيْهِ وَ إِلَّا فَهُوَ كَسَب

“Khattab al-A‘war asked abu Ibrahim (a.s.), when I was sitting, ‘A man worked on hire with my father and we lost him. A certain amount from his wages was left with us and we did not know any of his heirs. He (the Imam) said, ‘You must search for him.’ He said, ‘We searched but did not find him.’ He (the Imam) said, ‘De

كَتَبْتُ إِلَى عَبْدٍ صَالِحٍ ع قَدْ وَقَعَتْ عِنْدِي مِائَتَا دِرْهَمٍ وَ أَرْبَعَةُ دَرَاهِمَ وَ أَنَا صَاحِبُ فُنْدُقٍ‌[1] وَ مَاتَ صَاحِبُهَا وَ لَمْ أَعْرِفْ لَهُ وَرَثَةً فَرَأْيُكَ فِي إِعْلَامِي حَالَهَا وَ مَا أَصْنَعُ بِهَا فَقَدْ ضِقْتُ بِهَا ذَرْعاً فَكَتَبَ اعْمَلْ فِيهَا وَ أَخْرِجْهَا صَدَقَةً قَلِيلًا قَلِيلًا حَتَّى تَخْرُجَ.

3. Yunus has narrated from Nasr ibn Habib Sahib al-Khan who has narrated the following: “I once wrote to the virtuous servant (of Allah) about two hundred and four dirham which remained with me. I own a hotel. The owner of dirham has died and I do not know any heirs for him. I need your opinion on this matter and what

أَبُو عَبْدِ اللَّهِ ع إِذَا هِيَ وَلَدَتْ أَمْسَكَ الْوَلَدَ وَ لَا يَبِيعُهُ وَ يَجْعَلُ لَهُ نَصِيباً مِنْ دَارِهِ [وَ مَالِهِ‌] قَالَ فَقِيلَ لَهُ رَجُلٌ يَطَأُ جَارِيَةً لَهُ وَ إِنَّهُ لَمْ يَكُنْ يَبْعَثُهَا فِي حَوَائِجِهِ وَ إِنَّهُ اتَّهَمَهَا وَ حَبِلَتْ فَقَالَ إِذَا هِيَ وَلَدَتْ أَمْسَكَ الْوَلَدَ وَ لَا يَبِيعُهُ وَ يَجْعَلُ لَهُ نَصِيباً مِنْ دَارِهِ وَ مَالِهِ وَ لَيْسَتْ هَذِهِ مِثْلَ تِلْكَ‌[1].

“This is about the case of a man who goes to bed with his slave-girl and sends her to do certain works for him. She becomes pregnant; he [accuses] her and receives news of her misbehaving. He (the Imam) said, ‘When she gives birth he must keep the child and must not sell him but assign for him a share from his house [a

إِنَّ رَجُلًا مِنَ الْأَنْصَارِ أَتَى أَبِي فَقَالَ لَهُ إِنِّي ابْتُلِيتُ بِأَمْرٍ عَظِيمٍ إِنَّ لِي جَارِيَةً كُنْتُ أَطَأُهَا فَوَطِئْتُهَا يَوْماً وَ خَرَجْتُ فِي حَاجَةٍ لِي بَعْدَ مَا اغْتَسَلْتُ مِنْهَا وَ نَسِيتُ نَفَقَةً لِي فَرَجَعْتُ إِلَى الْمَنْزِلِ لآِخُذَهَا فَوَجَدْتُ غُلَامِي عَلَى بَطْنِهَا فَعَدَدْتُ لَهَا مِنْ يَوْمِي ذَلِكَ تِسْعَةَ أَشْهُرٍ فَوَلَدَتْ جَارِيَةً قَالَ فَقَالَ لَهُ أَبِي لَا يَنْب

“Abu ‘Abd Allah (a.s.), has said that once a man from al-Ansar (people of al-Madinah) came to my father and said, ‘I am facing a huge problem. I have a slave-girl and I would go to bed with her. One day I went to bed with her, then went out for a certain work after taking Ghusl (bath); but I had forgotten something so

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ أَرَادَ أَنْ يُعْتِقَ مَمْلُوكاً لَهُ وَ قَدْ كَانَ مَوْلَاهُ يَأْخُذُ مِنْهُ ضَرِيبَةً فَرَضَهَا عَلَيْهِ فِي كُلِّ سَنَةٍ وَ رَضِيَ بِذَلِكَ مِنْهُ الْمَوْلَى وَ رَضِيَ الْمَمْلُوكُ بِذَلِكَ فَأَصَابَ الْمَمْلُوكُ فِي تِجَارَتِهِ مَالًا سِوَى مَا كَانَ يُعْطِي مَوْلَاهُ مِنَ الضَّرِيبَةِ قَالَ فَقَالَ إِذَا أَدَّى إِلَى سَيِّدِهِ مَا كَانَ فَرَضَ عَلَيْهِ فَمَا اكْتَسَبَه

“I once asked abu ‘ Abd Allah (a.s.), about the case of a man who wants to free his slave. His master takes a certain amount of tax from him every year about which both the master and slave had happily agreed. The slave in business earns a certain amount of assets besides what he gives to his master as tax. He (the Ima

سُئِلَ أَبُو عَبْدِ اللَّهِ ع- عَنْ جَارِيَةٍ بَيْنَ رَجُلَيْنِ أَعْتَقَ أَحَدُهُمَا نَصِيبَهُ مِنْهَا فَلَمَّا رَأَى ذَلِكَ شَرِيكُهُ وَثَبَ عَلَى الْجَارِيَةِ فَوَقَعَ عَلَيْهَا قَالَ فَقَالَ يُجْلَدُ الَّذِي وَقَعَ عَلَيْهَا خَمْسِينَ جَلْدَةً وَ يُطْرَحُ عَنْهُ خَمْسِينَ جَلْدَةً وَ يَكُونُ نِصْفُهَا حُرّاً وَ يُطْرَحُ‌[1] عَنْهَا مِنَ النِّصْفِ الْبَاقِي الَّذِي لَمْ يُعْتَقْ وَ إِنْ كَانَتْ بِكْراً عُشْرُ قِيمَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Wallad Al Hanaat who said, ‘Abu Abdullah asws was asked about a slave girl between two men. One of them emancipated (liberated) his share of her. So when his partner saw that, he leapt upon the slave girl and fell upon her. So he asws said:

فِي رَجُلٍ اسْتَأْجَرَ أَجِيراً فَأَقْعَدَهُ عَلَى مَتَاعِهِ فَسَرَقَهُ قَالَ هُوَ مُؤْتَمَنٌ وَ قَالَ فِي رَجُلٍ أَتَى رَجُلًا فَقَالَ أَرْسَلَنِي فُلَانٌ إِلَيْكَ لِتُرْسِلَ إِلَيْهِ بِكَذَا وَ كَذَا فَأَعْطَاهُ وَ صَدَّقَهُ فَلَقِيَ صَاحِبَهُ فَقَالَ لَهُ إِنَّ رَسُولَكَ أَتَانِي فَبَعَثْتُ إِلَيْكَ مَعَهُ بِكَذَا وَ كَذَا فَقَالَ مَا أَرْسَلْتُهُ إِلَيْكَ وَ مَا أَتَانِي بِشَيْ‌ءٍ وَ زَعَمَ الرَّسُولُ أَنَّهُ قَد

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, (It has been narrated) from Abu Abdullah asws having said regarding a man employed a man for wages, so he seated him upon his belongings, but he stole it. He asws said: ‘He was a trustee’. And he asws said regarding a man who came to a ma

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَسْتَأْجِرُ أَجِيراً فَيَسْرِقُ مِنْ بَيْتِهِ هَلْ تُقْطَعُ يَدُهُ قَالَ هَذَا مُؤْتَمَنٌ لَيْسَ بِسَارِقٍ هَذَا خَائِنٌ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub Al Khazaz, from Suleyman Bin Khalid who said, ‘I asked Abu Abdullah asws about the man who employed someone on wages, so he stole from his house. Would his hand be cut?’ He asws said: ‘This one was a trustee, he is not with a theft. This is t

سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ أَجِيراً فَأَخَذَ الْأَجِيرُ مَتَاعَهُ فَسَرَقَهُ فَقَالَ هُوَ مُؤْتَمَنٌ ثُمَّ قَالَ الْأَجِيرُ وَ الضَّيْفُ أُمَنَاءُ لَيْسَ يَقَعُ عَلَيْهِمْ حَدُّ السَّرِقَةِ.

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said, ‘I asked him asws about a man who employed someone on wages, so the employee took his belongings and stole it. So he asws said: ‘He is a trustee’. Then he asws said: ‘The employee and the guest are trustees, there is no cutt