Work & Livelihood

سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- إِنَّما جَزاءُ الَّذِينَ يُحارِبُونَ اللَّهَ وَ رَسُولَهُ وَ يَسْعَوْنَ فِي الْأَرْضِ فَساداً أَنْ يُقَتَّلُوا الْآيَةَ فَمَا الَّذِي إِذَا فَعَلَهُ اسْتَوْجَبَ وَاحِدَةً مِنْ هَذِهِ‌ الْأَرْبَعِ فَقَالَ إِذَا حَارَبَ اللَّهَ وَ رَسُولَهُ وَ سَعَى فِي الْأَرْضِ فَسَاداً فَقَتَلَ قُتِلَ بِهِ وَ إِنْ قَتَلَ وَ أَخَذَ الْمَالَ قُتِلَ وَ صُلِبَ وَ إِنْ أَخَذَ الْمَالَ وَ لَمْ يَ

Ali, from his father, from Amro Bin Usman, from Ubeydullah Bin Is’haq Al madainy, from Abu Al Hassan Al Reza asws , said, ‘He asws was asked about the Words of Allah azwj Mighty and Majestic [5:33] But rather, the Recompense of those who wage war against Allah and His Rasool and strive to make mischief in the land is o

لَا يَزَالُ الْعَبْدُ يَسْرِقُ حَتَّى‌ إِذَا اسْتَوْفَى ثَمَنَ يَدِهِ أَظْهَرَهَا اللَّهُ عَلَيْهِ.

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Ahmad Bin Umar Al Hallal, from Yasir, from one of the slaves, From Abu Al-Hassan asws having said: ‘If a servant does not stop from stealing even after he is satisfied with his wages, Allah azwj Exposes it against him’.

سَأَلْتُهُ عَنْ رَجُلٍ يَسْرِقُ فَتُقْطَعُ يَدُهُ بِإِقَامَةِ الْبَيِّنَةِ عَلَيْهِ وَ لَمْ يَرُدَّ مَا سَرَقَ كَيْفَ يُصْنَعُ بِهِ فِي مَالِ الرَّجُلِ الَّذِي سَرَقَ مِنْهُ أَ وَ لَيْسَ عَلَيْهِ رَدُّهُ وَ إِنِ ادَّعَى أَنَّهُ لَيْسَ عِنْدَهُ قَلِيلٌ وَ لَا كَثِيرٌ وَ عُلِمَ ذَلِكَ مِنْهُ قَالَ يُسْتَسْعَى حَتَّى يُؤَدِّيَ آخِرَ دِرْهَمٍ سَرَقَهُ.

Ali, from his father, from Salih Bin Saeed, (It has been narrated) from one of the two (5 th or 6 th Imam asws ), said, ‘I asked him asws about a man who stole, so his hand was cut by the establishment of the proof against him, but he did not return what he had stolen. So how should one deal with the property of the ma

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي عَنِ الْقَوَّادِ مَا حَدُّهُ قَالَ لَا حَدَّ عَلَى الْقَوَّادِ أَ لَيْسَ إِنَّمَا يُعْطَى الْأَجْرَ عَلَى أَنْ يَقُودَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّمَا يَجْمَعُ بَيْنَ الذَّكَرِ وَ الْأُنْثَى حَرَاماً قَالَ ذَاكَ الْمُؤَلِّفُ بَيْنَ الذَّكَرِ وَ الْأُنْثَى حَرَاماً فَقُلْتُ هُوَ ذَاكَ جُعِلْتُ فِدَاكَ قَالَ يُضْرَبُ ثَلَاثَةَ أَرْبَاعِ حَدِّ الزَّانِي خَمْسَةً وَ سَبْعِينَ

Ali, from his father, from Muhammad Bin Suleyman, from Abdullah Bin Sinan who said, ‘I said to Abu Abdullah asws , ‘Inform me about the pimp, what is his Penalty ( Hadd )?’ He asws said: ‘There is no Penalty ( Hadd ) upon the pimp. Is it not, rather, he is given the wages upon what he procures?’ I said, ‘May I be sacri

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مُدَبَّرٌ قَتَلَ رَجُلًا خَطَأً مَنْ يَضْمَنُ عَنْهُ قَالَ يُصَالِحُ عَنْهُ مَوْلَاهُ فَإِنْ أَبَى دُفِعَ إِلَى أَوْلِيَاءِ الْمَقْتُولِ يَخْدُمُهُمْ حَتَّى يَمُوتَ الَّذِي دَبَّرَهُ ثُمَّ يَرْجِعُ حُرّاً لَا سَبِيلَ عَلَيْهِ وَ فِي رِوَايَةٍ أُخْرَى وَ يُسْتَسْعَى فِي قِيمَتِهِ‌[1].

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel who said, ‘I said to Abu Abdullah asws , ‘A ‘ Mudabbir ’ (Slave promised freedom upon the death of his master), who killed a man in error, who is responsible from him?’ He asws said: ‘His master has to reconcile from him. But, if they refuse, he would be

سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ مُدَبَّرٍ قَتَلَ رَجُلًا خَطَأً قَالَ أَيَّ شَيْ‌ءٍ رُوِّيتُمْ فِي هَذَا قَالَ قُلْتُ رُوِّينَا عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ يُتَلُّ بِرُمَّتِهِ‌[1] إِلَى أَوْلِيَاءِ الْمَقْتُولِ فَإِذَا مَاتَ الَّذِي دَبَّرَهُ أُعْتِقَ قَالَ سُبْحَانَ اللَّهِ فَيَبْطُلُ دَمُ امْرِئٍ مُسْلِمٍ قَالَ قُلْتُ هَكَذَا رُوِّينَا قَالَ قَدْ غَلِطْتُمْ عَلَى أَبِي يُتَلُّ بِرُمَّتِهِ إِلَى أَوْلِ

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Al Khattab Bin Salama, from Hisham Bin Ahmad who said, ‘I asked Abu Al-Hassan asws about a Mudabbir (slave promised freedom upon the death of his master), who killed a man in error. He asws said: ‘Which thing are you all reporting with regards t

سَأَلَهُ رَجُلٌ وَ أَنَا عِنْدَهُ عَنْ رَجُلٍ ضَرَبَ رَجُلًا فَقُطِعَ بَوْلُهُ فَقَالَ إِنْ كَانَ الْبَوْلُ يَمُرُّ إِلَى اللَّيْلِ فَعَلَيْهِ الدِّيَةُ[3] لِأَنَّهُ قَدْ مَنَعَهُ الْمَعِيشَةَ وَ إِنْ كَانَ إِلَى آخِرِ النَّهَارِ[4] فَعَلَيْهِ الدِّيَةُ وَ إِنْ كَانَ إِلَى نِصْفِ النَّهَارِ فَعَلَيْهِ ثُلُثَا الدِّيَةِ وَ إِنْ كَانَ إِلَى ارْتِفَاعِ النَّهَارِ فَعَلَيْهِ ثُلُثُ الدِّيَةِ.

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Is’haq Bin Ammar, (It has been narrated) from Abu Abdullah asws , said, ‘A man asked him asws and I was in his asws presence, ‘A man struck a man, so his urine was intermittent. So he asws said: ‘If it was that the urin

دَخَلَ الْحَكَمُ بْنُ عُتَيْبَةَ وَ سَلَمَةُ بْنُ كُهَيْلٍ عَلَى أَبِي جَعْفَرٍ ع فَسَأَلَاهُ عَنْ شَاهِدٍ وَ يَمِينٍ فَقَالَ قَضَى بِهِ رَسُولُ اللَّهِ ص وَ قَضَى بِهِ عَلِيٌّ ع عِنْدَكُمْ بِالْكُوفَةِ فَقَالا هَذَا خِلَافُ الْقُرْآنِ فَقَالَ وَ أَيْنَ وَجَدْتُمُوهُ خِلَافَ الْقُرْآنِ فَقَالا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ- وَ أَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ‌[1] فَقَالَ لَهُمَا أَبُو جَعْفَرٍ ع فَقَوْ

“Once al-Hakam ibn ‘Utaybah and Salmah ibn Kuhayl visited abu Ja‘far, Alayhi al-Salam, and asked about the testimony of one witness and a oath. He (the Imam) said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, issued judgment on such basis as wel

كَانَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يُجِيزُ شَهَادَةَ الْأَجِيرِ.

“Abu ‘Abd Allah (a.s.), has said that Amir al-Mu’minin, Ali (a.s.), would not allow the testimony of a wage worker.’”

سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ قَاضٍ بَيْنَ قَرْيَتَيْنِ يَأْخُذُ مِنَ السُّلْطَانِ عَلَى الْقَضَاءِ الرِّزْقَ فَقَالَ ذَلِكَ السُّحْتُ‌[1].

“Once abu ‘Abd Allah (a.s.), was asked about a judge between two towns who receives his wages from al-Sultan. He (the Imam) said, ‘It is a sinful earning.”’

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا يَكُونُ بَيْنَهُمَا مُنَازَعَةٌ فِي دَيْنٍ أَوْ مِيرَاثٍ فَتَحَاكَمَا إِلَى السُّلْطَانِ أَوْ إِلَى الْقُضَاةِ أَ يَحِلُّ ذَلِكَ فَقَالَ مَنْ تَحَاكَمَ إِلَى الطَّاغُوتِ فَحَكَمَ لَهُ فَإِنَّمَا يَأْخُذُ سُحْتاً وَ إِنْ كَانَ حَقُّهُ ثَابِتاً لِأَنَّهُ أَخَذَ بِحُكْمِ الطَّاغُوتِ وَ قَدْ أَمَرَ اللَّهُ أَنْ يُكْفَرَ بِهِ قُلْتُ كَيْفَ يَصْنَعَانِ قَالَ

“I once asked abu ‘Abd Allah (a.s.), about two of our people who have a dispute over a certain issue of religion or inheritance, and they go for judgment before the Sultan or a judge; if it is lawful. He (the Imam) said, ‘Whoever seeks judgment before al-Taghut (transgressors) who judges for him, whatever he then recei

كَانَتْ بَيْنِي وَ بَيْنَ رَجُلٍ مِنَ الْيَهُودِ مُعَامَلَةٌ فَخَانَنِي بِأَلْفِ دِرْهَمٍ فَقَدَّمْتُهُ إِلَى الْوَالِي فَأَحْلَفْتُهُ فَحَلَفَ وَ قَدْ عَلِمْتُ أَنَّهُ حَلَفَ يَمِيناً فَاجِرَةً فَوَقَعَ لَهُ بَعْدَ ذَلِكَ عِنْدِي أَرْبَاحٌ وَ دَرَاهِمُ كَثِيرَةٌ فَأَرَدْتُ أَنْ أَقْتَصَّ الْأَلْفَ دِرْهَمٍ الَّتِي كَانَتْ لِي عِنْدَهُ وَ حَلَفَ عَلَيْهَا فَكَتَبْتُ إِلَى أَبِي الْحَسَنِ ع وَ أَخْبَرْتُهُ أَنِّي قَدْ

“Once I had a business deal with a Jewish man and he cheated me in the deal for one thousand dirham. I took him before the governor and made him take an oath, which he did. I knew that it was a sinful oath, taking on his part. Afterward a profit of many dirham emerged for him with me, I wanted to compensate the one tho

قُلْتُ لِأَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع رَجُلٌ دَفَعَ إِلَى رَجُلٍ أَلْفَ دِرْهَمٍ يَخْلِطُهَا بِمَالِهِ وَ يَتَّجِرُ بِهَا فَلَمَّا طَلَبَهَا مِنْهُ قَالَ ذَهَبَ الْمَالُ وَ كَانَ لِغَيْرِهِ مَعَهُ مِثْلُهَا وَ مَالٌ كَثِيرٌ لِغَيْرِ وَاحِدٍ فَقَالَ لَهُ كَيْفَ صَنَعَ أُولَئِكَ قَالَ أَخَذُوا أَمْوَالَهُمْ نَفَقَاتٍ فَقَالَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ع جَمِيعاً يَرْجِعُ إِلَيْهِ بِمَالِهِ وَ يَ

“I once asked abu Ja‘far (a.s.), about the case of a man who gives one thousand dirham to a man to mix with his assets and use in trade. When he asks for payment, he says that the asset has gone along with an equal amount of assets that belongs to someone else with a great deal of funds of other people. He then asks, ‘

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ اسْتَأْجَرَ أَجِيراً فَلَمْ يَأْمَنْ أَحَدُهُمَا صَاحِبَهُ فَوَضَعَ الْأَجْرَ عَلَى يَدِ رَجُلٍ فَهَلَكَ ذَلِكَ الرَّجُلُ وَ لَمْ يَدَعْ وَفَاءً فَاسْتَهْلَكَ الْأَجْرُ فَقَالَ الْمُسْتَأْجِرُ ضَامِنٌ لِأَجْرِ الْأَجِيرِ حَتَّى يَقْضِيَ إِلَّا أَنْ يَكُونَ الْأَجِيرُ دَعَاهُ إِلَى ذَلِكَ فَرَضِيَ بِالرَّجُلِ فَإِنْ فَعَلَ فَحَقُّهُ حَيْثُ وَضَعَهُ وَ رَضِيَ بِهِ.

“I once asked abu ‘ Abd Allah (a.s.), about the case of one who hires a man who because of not being able to trust each other, places the wages in the hand of another man who dies without any replacement and the wages vanish. He (the Imam) said, ‘The person hiring is responsible for the wages of the worker until he pay

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ فِي رَجُلٍ قِيلَ لَهُ فَعَلْتَ كَذَا وَ كَذَا قَالَ لَا وَ اللَّهِ مَا فَعَلْتُهُ وَ قَدْ فَعَلَهُ فَقَالَ كَذِبَةٌ كَذَبَهَا يَسْتَغْفِرُ اللَّهَ مِنْهَا.

“This is about the case of a man who after being asked, ‘Did you do such and such work?’ says, ‘No, by Allah, I have not done it’ when in fact he has done it. Abu ‘Abd Allah (a.s.), has said that ’Amz’r al-Mu’minin, Ali (a.s.), has said, ‘It is a lie that he has spoken and he must ask Allah for forgiveness.’”

كَانَ رَجُلٌ يَبِيعُ الزَّيْتَ وَ كَانَ يُحِبُّ رَسُولَ اللَّهِ ص حُبّاً شَدِيداً كَانَ إِذَا أَرَادَ أَنْ يَذْهَبَ فِي حَاجَتِهِ لَمْ يَمْضِ حَتَّى يَنْظُرَ إِلَى رَسُولِ اللَّهِ ص وَ قَدْ عُرِفَ ذَلِكَ مِنْهُ فَإِذَا جَاءَ تَطَاوَلَ لَهُ حَتَّى يَنْظُرَ إِلَيْهِ حَتَّى إِذَا كَانَتْ ذَاتُ يَوْمٍ دَخَلَ عَلَيْهِ فَتَطَاوَلَ لَهُ رَسُولُ‌ اللَّهِ ص حَتَّى نَظَرَ إِلَيْهِ ثُمَّ مَضَى فِي حَاجَتِهِ فَلَمْ يَكُنْ بِأَسْ

‘There was a man who used to sell oil, and he used to love the Messenger of Allah with intense love. Whenever he intended to go for his business needs, he would never do it unless he looked at the Messenger of Allah first. He became well known for that for he would stretch himself above others so that he could look at

سَمِعْتُ كَلَاماً يُرْوَى عَنِ النَّبِيِّ ص وَ عَنْ عَلِيٍّ ع وَ عَنِ ابْنِ مَسْعُودٍ فَعَرَضْتُهُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ هَذَا قَوْلُ رَسُولِ اللَّهِ ص أَعْرِفُهُ قَالَ قَالَ رَسُولُ اللَّهِ ص الشَّقِيُّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ وَ السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ وَ أَكْيَسُ الْكَيْسِ التُّقَى وَ أَحْمَقُ الْحُمْقِ الْفُجُورُ وَ شَرُّ الرَّوِيِّ رَوِيُّ الْكَذِبِ‌[6] وَ شَرُّ الْأُمُورِ مُحْدَث

The Messenger (saww) of Allah (azwj) said: ‘The wretched one is the one who is wretched in the womb of his mother, and a happy one is the one who heeds the advice given to the others. And the most intelligent one of the intelligent ones is the one who is pious, and the most stupid of the stupid ones is the immoral. The

إِنَّ رَسُولَ اللَّهِ ص سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- يَوْمَ نَحْشُرُ الْمُتَّقِينَ‌ إِلَى الرَّحْمنِ‌ وَفْداً[4] فَقَالَ يَا عَلِيُّ إِنَّ الْوَفْدَ لَا يَكُونُونَ إِلَّا رُكْبَاناً أُولَئِكَ رِجَالٌ اتَّقَوُا اللَّهَ فَأَحَبَّهُمُ اللَّهُ وَ اخْتَصَّهُمْ وَ رَضِيَ أَعْمَالَهُمْ فَسَمَّاهُمُ الْمُتَّقِينَ ثُمَّ قَالَ لَهُ يَا عَلِيُّ أَمَا وَ الَّذِي فَلَقَ‌ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ إِنَّهُمْ لَ

The Rasool (saww) of Allah (azwj) was asked about the Statement of Allah (azwj): “[19:85] The day We shall gather the righteous to (Allah) Most Gracious, like a band presented before a king for honours”, so he (saww) said: ‘O Ali (asws)! Surely the delegation will not come up except on rides. These will be the men who

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِنَّ وَلِيَّ عَلِيٍّ ع لَا يَأْكُلُ إِلَّا الْحَلَالَ‌[2] لِأَنَّ صَاحِبَهُ كَانَ كَذَلِكَ وَ إِنَّ وَلِيَّ عُثْمَانَ لَا يُبَالِي أَ حَلَالًا أَكَلَ أَوْ حَرَاماً لِأَنَّ صَاحِبَهُ كَذَلِكَ قَالَ ثُمَّ عَادَ إِلَى ذِكْرِ عَلِيٍّ ع فَقَالَ أَمَا وَ الَّذِي ذَهَبَ بِنَفْسِهِ مَا أَكَلَ مِنَ الدُّنْيَا حَرَاماً قَلِيلًا وَ لَا كَثِيراً حَتَّى فَارَقَهَا وَ لَا عَرَضَ لَهُ أَمْر

I heard Abu Abdullah (asws) saying that a friend of Ali (asws) does not eat except for the Permissible because his Master (asws) was like that, and the friend of Usman does not care whether he eats the Permissible or the Prohibited because his master was like that’. He (the narrator) said, ‘Then he (asws) returned to t

مَا أَكَلَ رَسُولُ اللَّهِ ص مُتَّكِئاً مُنْذُ بَعَثَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى أَنْ قَبَضَهُ تَوَاضُعاً لِلَّهِ عَزَّ وَ جَلَّ وَ مَا رَأَى رُكْبَتَيْهِ‌[2] أَمَامَ جَلِيسِهِ فِي مَجْلِسٍ قَطُّ وَ لَا صَافَحَ رَسُولُ اللَّهِ ص رَجُلًا قَطُّ فَنَزَعَ يَدَهُ مِنْ يَدِهِ حَتَّى يَكُونَ الرَّجُلُ هُوَ الَّذِي يَنْزِعُ يَدَهُ وَ لَا كَافَأَ رَسُولُ اللَّهِ ص بِسَيِّئَةٍ قَطُّ قَالَ اللَّهُ تَعَالَى لَهُ- ادْفَعْ بِا

Abu Abdullah (asws) said: ‘The Rasool Allah (saww) did not eat whilst leaning, since he (saww) was Sent by Allah (azwj) Mighty and Majestic, up to his (saww) passing away. He (saww) was modest for the Sake of Allah (azwj) Mighty and Majestic, and no one ever saw his (saww) knees is a gathering at all. And the Rasool Al

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌[3] وُكِلَ الرِّزْقُ بِالْحُمْقِ وَ وُكِلَ الْحِرْمَانُ بِالْعَقْلِ وَ وُكِلَ الْبَلَاءُ بِالصَّبْرِ[4].

The sustenance is allocated to the foolishness, and the deprivation to the intellect, and the affliction to the patience’.

تَعَرَّضَ رَجُلٌ‌[1] مِنْ وُلْدِ عُمَرَ بْنِ الْخَطَّابِ بِجَارِيَةِ رَجُلٍ عَقِيلِيٍّ فَقَالَتْ لَهُ‌[2] إِنَّ هَذَا الْعُمَرِيَّ قَدْ آذَانِي فَقَالَ لَهَا عِدِيهِ وَ أَدْخِلِيهِ الدِّهْلِيزَ فَأَدْخَلَتْهُ فَشَدَّ عَلَيْهِ‌[3] فَقَتَلَهُ وَ أَلْقَاهُ فِي الطَّرِيقِ فَاجْتَمَعَ الْبَكْرِيُّونَ وَ الْعُمَرِيُّونَ وَ الْعُثْمَانِيُّونَ وَ قَالُوا مَا لِصَاحِبِنَا كُفْوٌ لَنْ نَقْتُلَ بِهِ إِلَّا جَعْفَرَ بْنَ مُحَمَّ

A man from the children of Umar Bin Al-Khattaab exposed (molested) a maid of an Uqeyli man. So she said to him, It was this Umary who has hurt me’. So he said to her, ‘Let him come into the corridor’. So she let him in, and he pounced hard and killed him, and threw his body onto the street’ So the Bakries, and Umaries,

أَتَى إِلَى أَبِي عَبْدِ اللَّهِ ع رَجُلٌ فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ رَأَيْتُ فِي مَنَامِي كَأَنِّي خَارِجٌ مِنْ مَدِينَةِ الْكُوفَةِ فِي مَوْضِعٍ أَعْرِفُهُ وَ كَأَنَّ شَبَحاً مِنْ خَشَبٍ أَوْ رَجُلًا مَنْحُوتاً[2] مِنْ خَشَبٍ عَلَى فَرَسٍ مِنْ خَشَبٍ يُلَوِّحُ بِسَيْفِهِ‌[3] وَ أَنَا أُشَاهِدُهُ فَزِعاً مَرْعُوباً فَقَالَ لَهُ ع أَنْتَ رَجُلٌ تُرِيدُ اغْتِيَالَ رَجُلٍ فِي مَعِيشَتِهِ‌[4] فَاتَّقِ اللَّه

I saw in my dream as if I was outside of the city of Al-Kufa in a place which I recognised, and there was a ghost of a man made of wood, riding a wooden horse and waving his sword, and I saw him and was terrified and in a panic’. So he (asws) said to him: ‘You are a man who wants to assassinate a man for his livelihood

نَعَمْ إِنَّهُ كَانَ لَهُ صَدِيقٌ مُوَاخٍ لَهُ فِي اللَّهِ تَبَارَكَ وَ تَعَالَى وَ كَانَ عِيسَى ع يَمُرُّ بِهِ وَ يَنْزِلُ عَلَيْهِ وَ إِنَّ عِيسَى غَابَ عَنْهُ حِيناً ثُمَّ مَرَّ بِهِ لِيُسَلِّمَ عَلَيْهِ فَخَرَجَتْ إِلَيْهِ أُمُّهُ فَسَأَلَهَا عَنْهُ فَقَالَتْ مَاتَ يَا رَسُولَ اللَّهِ فَقَالَ أَ فَتُحِبِّينَ أَنْ تَرَاهُ قَالَتْ نَعَمْ فَقَالَ لَهَا فَإِذَا كَانَ غَداً فَآتِيكِ حَتَّى أُحْيِيَهُ لَكِ بِإِذْنِ الل

Abu Abdullah (asws) was asked: ‘Did Isa Ibn Maryam (as) revive anyone after his death to the extent that he ate, received sustenance, and had a term, and children?’ He replied: ‘Yes. He had a friend who he had established brotherhood with for the Sake of Allah (azwj) Blessed and High, and Isa (as) used to pass by him a

دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا ع أَنَا وَ حُسَيْنُ بْنُ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ[1] فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّا كُنَّا فِي سَعَةٍ مِنَ الرِّزْقِ وَ غَضَارَةٍ مِنَ الْعَيْشِ فَتَغَيَّرَتِ الْحَالُ بَعْضَ التَّغْيِيرِ فَادْعُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَرُدَّ ذَلِكَ إِلَيْنَا فَقَالَ أَيَّ شَيْ‌ءٍ تُرِيدُونَ تَكُونُونَ مُلُوكاً أَ يَسُرُّكَ أَنْ تَكُونَ مِثْلَ طَاهِرٍ وَ هَرْثَمَةَ[2] وَ إِنَّ

I went to Abu Al-Hassan Al-Ridha (asws) with Husayn Bin Suweyr Bin Abu Fakhta. So I said to him (asws), ‘May I be sacrificed for you (asws), we used to be in a time of sustenance and led an affluent lifestyle. Our condition changed as it sometimes does, so supplicate to Allah (azwj) to return that state to us’. So he (

وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع- إِذَا تَوَضَّأَ لَمْ يَدَعْ أَحَداً يَصُبُّ عَلَيْهِ الْمَاءَ فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ لِمَ لَا تَدَعُهُمْ يَصُبُّونَ عَلَيْكَ الْمَاءَ فَقَالَ لَا أُحِبُّ أَنْ أُشْرِكَ فِي صَلَاتِي أَحَداً[4] وَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى- فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً.

Hadith.85 - It was noted that The Commander of the Faithful (as) would not allow anyone to pour water on him while performing wudu. When he was asked: "O’ Commander of the Faithful, why do you not let them pour water on you?" Imam (as) said: "I do not like to share my prayer with anyone”. He also recited the verse of A

فِي عِلَّةِ غُسْلِ يَوْمِ الْجُمُعَةِ إِنَّ الْأَنْصَارَ كَانَتْ تَعْمَلُ فِي نَوَاضِحِهَا وَ أَمْوَالِهَا[3] فَإِذَا كَانَ يَوْمُ الْجُمُعَةِ حَضَرُوا الْمَسْجِدَ فَتَأَذَّى النَّاسُ بِأَرْوَاحِ آبَاطِهِمْ وَ أَجْسَادِهِمْ فَأَمَرَهُمْ رَسُولُ اللَّهِ ص بِالْغُسْلِ فَجَرَتْ بِذَلِكَ السُّنَّةُ

غَسْلُ الرَّأْسِ بِالسِّدْرِ يَجْلِبُ الرِّزْقَ جَلْباً

لَهُ رَجُلٌ طَابَ اسْتِحْمَامُكَ فَقَالَ لَهُ يَا لُكَعُ وَ مَا تَصْنَعُ بِالاسْتِ هَاهُنَا[2] فَقَالَ طَابَ حَمَّامُكَ قَالَ إِذَا طَابَ الْحَمَّامُ فَمَا رَاحَةُ الْبَدَنِ مِنْهُ فَقَالَ طَابَ حَمِيمُكَ فَقَالَ وَيْحَكَ أَ مَا عَلِمْتَ أَنَّ الْحَمِيمَ الْعَرَقُ قَالَ لَهُ كَيْفَ أَقُولُ قَالَ قُلْ طَابَ مَا طَهُرَ مِنْكَ وَ طَهُرَ مَا طَابَ مِنْكَ‌[3].

Hadith.297 - Imam Hasan ibn Ali (as) came out of the bathhouse, and a man met him and said: "May your (backside) bathing be good." Imam (as) said: "O’ fool, what business do you have mentioning the ‘backside’ here ?" (The man) replied: "May your bath be pleasant" Imam (as) said: "And if my bath is pleasant, what benefi

وَقَالَ عَبْدُ اَللَّهِ بْنُ أَبِي يَعْفُورٍ لِلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ: جُعِلْتُ فِدَاكَ يُقَالُ مَا اُسْتُنْزِلَ اَلرِّزْقُ بِشَيْءٍ مِثْلِ اَلتَّعْقِيبِ فِيمَا بَيْنَ طُلُوعِ اَلْفَجْرِ إِلَى طُلُوعِ اَلشَّمْسِ فَقَالَ «أَجَلْ وَ لَكِنْ أُخْبِرُكَ بِخَيْرٍ مِنْ ذَلِكَ أَخْذِ اَلشَّارِبِ وَ تَقْلِيمِ اَلْأَظْفَارِ يَوْمَ اَلْجُمُعَةِ.

Hadith.310 - Abdullah ibn Abi Ya'fur said to Imam Jafar ibn Muhammad Al-Sadiq (as): "May I be your ransom. It is said that no act brings down sustenance like ta'qeeb (supplications and prayers) between the dawn and sunrise." Imam (as) replied: "Indeed, but I will tell you something even better than that: trimming the m

وَ رُوِيَ‌ أَنَّ أَعْمَالَ الْعِبَادِ تُعْرَضُ عَلَى رَسُولِ اللَّهِ ص وَ عَلَى الْأَئِمَّةِ ع كُلَّ يَوْمٍ أَبْرَارِهَا وَ فُجَّارِهَا فَاحْذَرُوا وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‌ وَ قُلِ اعْمَلُوا فَسَيَرَى اللَّهُ‌ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ‌

Hadith.583 - It is reported: "The deeds of the servants are presented to the Messenger of Allah (sw) and to the Imams (as) every day, both the good and the evil ones. So beware! This is the meaning of Allah’s (swt) statement: 'And say: Work; so Allah (swt) will see your deeds, and [so will] His Messenger and the believ

وَ قَالَ ع‌ كَانَ اسْمُ النَّبِيِّ ص يُكَرَّرُ فِي الْأَذَانِ فَأَوَّلُ مَنْ حَذَفَهُ ابْنُ أَرْوَى‌[1]. وَ رُوِيَ‌ أَنَّهُ كَانَ بِالْمَدِينَةِ إِذَا أَذَّنَ الْمُؤَذِّنُ يَوْمَ الْجُمُعَةِ نَادَى مُنَادٍ حُرِّمَ الْبَيْعُ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‌ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا نُودِيَ لِلصَّلاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلى‌ ذِكْرِ اللَّهِ وَ ذَرُوا الْبَيْعَ‌

Hadith.913 - Imam (as) said: "The name of the Prophet (sw) used to be repeated in the adhan (call to prayer), and the first one to remove it was Ibn Arwa." It is also reported: "In Medina, when the mu'adhdhin (caller to prayer) would make the adhan on Jumu’ah, a caller would announce that trading was forbidden due to t

وَ رُوِيَ: أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَالَ لِرَجُلٍ مِنْ بَنِي سَعْدٍ، «أَ لاَ أُحَدِّثُكَ عَنِّي وَ عَنْ فَاطِمَةَ اَلزَّهْرَاءِ أَنَّهَا كَانَتْ عِنْدِي فَاسْتَقَتْ بِالْقِرْبَةِ حَتَّى أَثَّرَ فِي صَدْرِهَا وَ طَحَنَتْ بِالرَّحَى حَتَّى مَجِلَتْ يَدَاهَا وَ كَسَحَتِ اَلْبَيْتَ حَتَّى اِغْبَرَّتْ ثِيَابُهَا وَ أَوْقَدَتْ تَحْتَ اَلْقِدْرِ حَتَّى دَكِنَتْ ثِيَابُهَا فَأَصَابَهَا مِنْ ذَلِكَ

Hadith.947 - It is narrated that The Commander of the Faithful Imam Ali ibn Abi Talib (as) said to a man from the Bani Sa'd tribe: "Shall I tell you about myself and Sayyida Fatimah Al-Zahra {S.A}? She used to carry water with the water-skin until it left a mark on her chest. She ground grain with the millstone until h

وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ إِذَا فَرَغَ أَحَدُكُمْ مِنَ الصَّلَاةِ فَلْيَرْفَعْ يَدَيْهِ إِلَى السَّمَاءِ وَ لْيَنْصَبْ فِي الدُّعَاءِ فَقَالَ ابْنُ سَبَإٍ يَا أَمِيرَ الْمُؤْمِنِينَ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ بِكُلِّ مَكَانٍ قَالَ بَلَى قَالَ فَلِمَ يَرْفَعُ يَدَيْهِ إِلَى السَّمَاءِ فَقَالَ أَ وَ مَا تَقْرَأُ- وَ فِي السَّماءِ رِزْقُكُمْ‌ وَ ما تُوعَدُونَ‌ فَمِنْ أَيْنَ يُطْلَبُ الرِّزْقُ إِلَّا مِنْ

Hadith.955 - The Commander of the Faithful Imam Ali ibn Abi Talib (as) said: "When one of you finishes the prayer, let him raise his hands to the sky and be earnest in supplication." Ibn Saba asked: "O’ Commander of the Faithful, is not Allah (swt) present everywhere?" He (Imam Ali) replied: "Indeed, He is." Ibn Saba t

الْجُلُوسُ بَعْدَ صَلَاةِ الْغَدَاةِ فِي التَّعْقِيبِ وَ الدُّعَاءِ حَتَّى تَطْلُعَ الشَّمْسُ أَبْلَغُ فِي طَلَبِ الرِّزْقِ مِنَ الضَّرْبِ فِي الْأَرْضِ[2]

كَانَ أَبِي ع يَقُولُ إِذَا صَلَّى الْغَدَاةَ- يَا مَنْ هُوَ أَقْرَبُ إِلَيَ‌ مِنْ حَبْلِ الْوَرِيدِ يَا مَنْ‌ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ‌ يَا مَنْ هُوَ بِالْمَنْظَرِ الْأَعْلَى يَا مَنْ‌ لَيْسَ كَمِثْلِهِ شَيْ‌ءٌ وَ هُوَ السَّمِيعُ‌ الْعَلِيمُ* يَا أَجْوَدَ مَنْ سُئِلَ وَ يَا أَوْسَعَ مَنْ أَعْطَى وَ يَا خَيْرَ مَدْعُوٍّ وَ يَا أَفْضَلَ مَرْجُوٍّ[4] وَ يَا أَسْمَعَ السَّامِعِينَ وَ يَا أَبْصَرَ النَّاظِرِي

"When you wake up in the morning and in the evening, say: 'We awaken with the dominion, praise, majesty, greatness, power, forbearance, knowledge, splendor, beauty, perfection, magnificence, strength, sanctification, glorification, magnification, oneness, praise, generosity, kindness, magnanimity, glory, favour, wealth

تَقُولُ إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ- أَصْبَحْنَا وَ الْمُلْكُ وَ الْحَمْدُ وَ الْعَظَمَةُ وَ الْكِبْرِيَاءُ وَ الْجَبَرُوتُ وَ الْحِلْمُ وَ الْعِلْمُ وَ الْجَلَالُ وَ الْجَمَالُ وَ الْكَمَالُ وَ الْبَهَاءُ وَ الْقُدْرَةُ وَ التَّقْدِيسُ وَ التَّعْظِيمُ وَ التَّسْبِيحُ وَ التَّكْبِيرُ وَ التَّهْلِيلُ وَ التَّحْمِيدُ[1] وَ السَّمَاحُ وَ الْجُودُ وَ الْكَرَمُ وَ الْمَجْدُ وَ الْمَنُّ وَ الْخَيْرُ وَ الْفَضْلُ وَ السّ

أَرْبَعَةٌ يَجِبُ عَلَيْهِمُ التَّمَامُ فِي السَّفَرِ كَانُوا أَوْ فِي الْحَضَرِ الْمُكَارِي وَ الْكَرِيُّ وَ الرَّاعِي وَ الْأَشْتَقَانُ لِأَنَّهُ عَمَلُهُمْ‌[1]. وَ رُوِيَ‌ الْمَلَّاحُ وَ الْأَشْتَقَانُ الْبَرِيدُ.

Hadith.1275 - Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (as) that He said: "There are four categories of people who are required to offer the full (complete) prayer whether they are traveling or at home: the mule driver (al-Mukari), the camel driver (al-Karri), the shepherd, and al-Ashtaqan (those who consta

ذَكَرَ الْفَضْلُ بْنُ شَاذَانَ النَّيْسَابُورِيُّ رَحِمَهُ اللَّهُ فِي الْعِلَلِ الَّتِي سَمِعَهَا مِنَ الرِّضَا ع- إِنَّ الصَّلَاةَ إِنَّمَا قُصِرَتْ فِي السَّفَرِ لِأَنَّ الصَّلَاةَ الْمَفْرُوضَةَ أَوَّلًا إِنَّمَا هِيَ عَشْرُ رَكَعَاتٍ وَ السَّبْعُ إِنَّمَا زِيدَتْ فِيهَا بَعْدُ فَخَفَّفَ اللَّهُ عَزَّ وَ جَلَّ عَنِ الْعَبْدِ تِلْكَ الزِّيَادَةَ لِمَوْضِعِ سَفَرِهِ وَ تَعَبِهِ وَ نَصَبِهِ وَ اشْتِغَالِهِ بِأَمْرِ

Hadith.1318 - Al-Fadl ibn Shadhan al-Naysaburi, may Allah (swt) have mercy on him, mentioned among the reasons he heard from al-Ridha (as) regarding why prayers are shortened during travel. He (Imam (as)) said: "The initially prescribed obligatory prayer was ten rak'ahs. The seven additional rak'ahs were later added, a

كَانَ أَبِي ع يَكْرَهُ الرُّكُوبَ فِي الْبَحْرِ لِلتِّجَارَةِ[7].

"My father (as) disliked traveling by sea for trade."

وَ قَالَ ع‌ مَا أَجْمَلَ فِي الطَّلَبِ مَنْ رَكِبَ الْبَحْرَ[2].

Hadith.1333 - Imam (as) said: "How commendable is the effort of the one who travels by sea to seek [livelihood or purpose]”.

وَ قَالَ ع‌ تَعَلَّمُوا مِنَ الْغُرَابِ ثَلَاثَ خِصَالٍ اسْتِتَارَهُ بِالسِّفَادِ[3] وَ بُكُورَهُ فِي طَلَبِ الرِّزْقِ‌[4] وَ حَذَرَهُ.

Hadith.1394 - Imam (as) said: "Learn three qualities from the crow: its concealment when mating, its early rising in seeking sustenance, and its cautiousness."

إِذَا أَنْتَ انْصَرَفْتَ مِنَ الْوَتْرِ فَقُلْ- سُبْحَانَ رَبِّيَ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ ثَلَاثَ مَرَّاتٍ ثُمَّ تَقُولُ يَا حَيُّ يَا قَيُّومُ يَا بَرُّ يَا رَحِيمُ يَا غَنِيُّ يَا كَرِيمُ ارْزُقْنِي مِنَ التِّجَارَةِ أَعْظَمَهَا فَضْلًا وَ أَوْسَعَهَا رِزْقاً وَ خَيْرَهَا لِي عَاقِبَةً فَإِنَّهُ لَا خَيْرَ فِيمَا لَا عَاقِبَةَ لَهُ.

Hadith.1422 - Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (as) that He said: "When you finish the Witr prayer, say: Subḥāna Rabbīya al-Maliki al-Quddūsi al-‘Azīzi al-Ḥakīm 'Glory be to my Lord (azj), the Sovereign, the Holy, the Mighty, the Wise,' three times. Then say: Yā Ḥayy, Yā Qayyūm, Yā Barr, Yā Raḥīm, Y

سَأَلْتُهُ عَنِ النَّوْمِ بَعْدَ الْغَدَاةِ فَقَالَ إِنَّ الرِّزْقَ يُبْسَطُ تِلْكَ السَّاعَةَ فَأَنَا أَكْرَهُ أَنْ يَنَامَ الرَّجُلُ تِلْكَ السَّاعَةَ.

Hadith.1439 - Al-Alaa narrated from Muhammad ibn Muslim who reported from one of the Imams (as) that he asked him about sleeping after the Fajr (morning) prayer. Imam (as) said: "Sustenance is distributed during that hour, and I dislike for a man to sleep during that time."

نَوْمَةُ الْغَدَاةِ مَشُومَةٌ تَطْرُدُ الرِّزْقَ وَ تُصَفِّرُ اللَّوْنَ وَ تُقَبِّحُهُ وَ تُغَيِّرُهُ وَ هُوَ نَوْمُ كُلِّ مَشْئُومٍ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقْسِمُ الْأَرْزَاقَ مَا بَيْنَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ فَإِيَّاكُمْ وَ تِلْكَ النَّوْمَةَ

وَ قَالَ ع‌ نَوْمُ الْغَدَاةِ شُؤْمٌ يَحْرِمُ الرِّزْقَ وَ يُصَفِّرُ اللَّوْنَ وَ كَانَ الْمَنُّ وَ السَّلْوَى يَنْزِلُ عَلَى بَنِي إِسْرَائِيلَ مَا بَيْنَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ فَمَنْ نَامَ تِلْكَ السَّاعَةَ لَمْ يَنْزِلْ نَصِيبُهُ فَكَانَ إِذَا انْتَبَهَ فَلَا يَرَى نَصِيبَهُ احْتَاجَ إِلَى السُّؤَالِ وَ الطَّلَبِ‌[5].

Hadith.1449 - Imam (as) said: "Sleeping in the morning (after dawn) is an omen of misfortune; it deprives one of sustenance and pales the complexion. The manna and quails used to descend upon the Children of Israel between the time of dawn until sunrise, so whoever slept during that hour would not receive their share.

قُلْتُ لَهُ أَخْبِرْنِي عَنْ رَجُلٍ عَلَيْهِ مِنْ صَلاَةِ اَلنَّوَافِلِ مَا لاَ يَدْرِي مَا هُوَ مِنْ كَثْرَتِهَا كَيْفَ يَصْنَعُ قَالَ «فَلْيُصَلِّ حَتَّى لاَ يَدْرِيَ كَمْ صَلَّى مِنْ كَثْرَتِهَا فَيَكُونَ قَدْ قَضَى بِقَدْرِ مَا عَلِمَهُ مِنْ ذَلِكَ، » ثُمَّ قَالَ قُلْتُ لَهُ فَإِنَّهُ لاَ يَقْدِرُ عَلَى اَلْقَضَاءِ فَقَالَ «إِنْ كَانَ شُغُلُهُ فِي طَلَبِ مَعِيشَةٍ لاَ بُدَّ مِنْهَا أَوْ حَاجَةٍ لِأَخٍ مُؤْمِنٍ فَ

Hadith.1573 - Abdullah ibn Sinan narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) said: I asked him about a person who has so many missed (Qadha) prayers that he cannot count them, what should he do? Imam (as) said: "Let him pray until he no longer knows how many he has prayed due to their abundance, and he would ha

قَالَ الصَّادِقُ ع‌ إِنَّمَا وُضِعَتِ الزَّكَاةُ اخْتِبَاراً لِلْأَغْنِيَاءِ وَ مَعُونَةً لِلْفُقَرَاءِ وَ لَوْ أَنَّ النَّاسَ أَدَّوْا زَكَاةَ أَمْوَالِهِمْ مَا بَقِيَ مُسْلِمٌ فَقِيراً مُحْتَاجاً وَ لَاسْتَغْنَى بِمَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ لَهُ وَ إِنَّ النَّاسَ مَا افْتَقَرُوا وَ لَا احْتَاجُوا وَ لَا جَاعُوا وَ لَا عَرُوا إِلَّا بِذُنُوبِ الْأَغْنِيَاءِ وَ حَقِيقٌ عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يَمْنَع

Hadith.1579 - In a narration from Abu al-Husayn Muhammad ibn Ja'far al-Asadi, may Allah (swt) be pleased with him, from Muhammad ibn Isma'il al-Barmaki, from Abdullah ibn Ahmad, from al-Fadl ibn Isma'il, from Mu'attib, the servant of Imam Jafar ibn Muhammad Al-Sadiq (as): Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Za

وَ رُوِيَ‌ أَنَّ الْقَرْضَ حِمًى لِلزَّكَاةِ[1] وَ إِنْ كَانَ لَكَ عَلَى رَجُلٍ مَالٌ وَ لَمْ يَتَهَيَّأْ لَكَ‌[1] قَضَاؤُهُ فَاحْسُبْهُ مِنَ الزَّكَاةِ إِنْ شِئْتَ‌[2] وَ لَا بَأْسَ أَنْ يَشْتَرِيَ الرَّجُلُ مَمْلُوكاً مُؤْمِناً مِنْ زَكَاةِ مَالِهِ فَيُعْتِقَهُ فَإِنِ اسْتَفَادَ الْمَعْتُوقُ مَالًا وَ مَاتَ فَمَالُهُ لِأَهْلِ الزَّكَاةِ لِأَنَّهُ اشْتُرِيَ بِمَالِهِمْ‌[3] وَ إِنِ اشْتَرَى رَجُلٌ أَبَاهُ مِنْ زَكَاة

Hadith.1602 - It is narrated: "A loan is a safeguard for Zakat. If you are owed money by someone and they are unable to repay it, you may count it as part of your Zakat if you wish. There is no issue if a person buys a believing slave with Zakat money and emancipates him. If the emancipated person gains wealth and dies

سَأَلْتُهُ عَنِ الزَّكَاةِ هَلْ تَصْلُحُ لِصَاحِبِ الدَّارِ وَ الْخَادِمِ فَقَالَ نَعَمْ إِلَّا أَنْ تَكُونَ دَارُهُ دَارَ غَلَّةٍ فَيَدْخُلُ لَهُ مِنْ غَلَّتِهَا[6]- مَا يَكْفِيهِ لِنَفْسِهِ وَ عِيَالِهِ فَإِنْ لَمْ تَكُنِ الْغَلَّةُ تَكْفِيهِ لِنَفْسِهِ وَ عِيَالِهِ فِي طَعَامِهِمْ وَ كِسْوَتِهِمْ وَ حَاجَتِهِمْ فِي غَيْرِ إِسْرَافٍ فَقَدْ حَلَّتْ لَهُ الزَّكَاةُ وَ إِنْ كَانَتْ غَلَّتُهَا تَكْفِيهِمْ فَلَا.

I asked him about Zakat: "Is it permissible for a man who owns a house and a servant to accept Zakat?" Imam (as) replied: "Yes, unless his house is a source of income (dar ghallah) from which he receives enough income to suffice himself and his dependents. If the income from it does not suffice for their food, clothing