Work & Livelihood

لِأَبِي عَبْدِ اللَّهِ ع إِنِّي كُنْتُ اسْتَوْدَعْتُ رَجُلًا مَالًا فَجَحَدَنِيهِ وَ حَلَفَ لِي عَلَيْهِ ثُمَّ إِنَّهُ جَاءَنِي بَعْدَ ذَلِكَ بِسَنَتَيْنِ‌[2] بِالْمَالِ الَّذِي أَوْدَعْتُهُ إِيَّاهُ فَقَالَ هَذَا مَالُكَ فَخُذْهُ وَ هَذِهِ أَرْبَعَةُ آلَافِ دِرْهَمٍ رَبِحْتُهَا فَهِيَ لَكَ مَعَ مَالِكَ وَ اجْعَلْنِي فِي حِلٍّ فَأَخَذْتُ مِنْهُ الْمَالَ وَ أَبَيْتُ أَنْ آخُذَ الرِّبْحَ مِنْهُ وَ وَقَفْتُ الْمَالَ الّ

I said to Abu Abdullah (as): "I had entrusted a man with some wealth, but he denied it and swore an oath against it. After two years, he returned to me with the wealth I had entrusted him and said, This is your wealth, take it. And here are four thousand dirhams I earned as profit, it is also yours. Please forgive me.'

لَهُ الرَّجُلُ إِنَّمَا كَانَتْ عَلَيْهِ قَرْضاً وَ قَالَ الْآخَرُ إِنَّمَا كَانَتْ وَدِيعَةً فَقَالَ الْمَالُ لَازِمٌ لَهُ إِلَّا أَنْ يُقِيمَ الْبَيِّنَةَ إِنَّمَا كَانَتْ وَدِيعَةً.

Hadith.4092 - Ishaq ibn Ammar asked Abu Abdullah (as) about a man who entrusted another man with one thousand dirhams, but the money was lost. The trustee claimed that the amount was a loan, while the depositor insisted it was a deposit (wadi'ah). Imam (as) said: "The money is binding upon him (the trustee) unless he p

وَ قَالَ رَجُلٌ لِلصَّادِقِ ع إِنِّي ائْتَمَنْتُ رَجُلًا عَلَى مَالٍ أَوْدَعْتُهُ إِيَّاهُ عِنْدَهُ فَخَانَنِي فِيهِ وَ أَنْكَرَ مَالِي فَقَالَ ع لَمْ يَخُنْكَ الْأَمِينُ وَ لَكِنَّكَ ائْتَمَنْتَ الْخَائِنَ‌[4].

Hadith.4093 - A man said to Imam Jafar ibn Muhammad Al-Sadiq (as): "I entrusted a man with wealth, or I deposited it with him, but he betrayed me and denied having my wealth." Imam (as) said: "The trustworthy one did not betray you, but rather, you entrusted a traitor."

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ فِي رَجُلٍ رَهَنَ عِنْدَ رَجُلٍ رَهْناً فَضَاعَ الرَّهْنُ قَالَ هُوَ مِنْ مَالِ الرَّاهِنِ وَ يَرْتَجِعُ الْمُرْتَهَنُ عَلَيْهِ بِمَالِهِ.

Hadith.4094 - Muhammad ibn Abi Umayr narrated from Jamil ibn Darraj, who said that Abu Abdullah (as) was asked about a man who gave collateral (rahn) to another man, but the collateral was lost. Imam (as) said: "It is the responsibility of the pledger (rahin), and the pledgee (murtahin) has the right to claim his money

قَالَ رَسُولُ اللَّهِ ص‌ الظَّهْرُ يُرْكَبُ إِذَا كَانَ مَرْهُوناً وَ عَلَى الَّذِي يَرْكَبُهُ نَفَقَتُهُ وَ الدَّرُّ[1] يُشْرَبُ إِذَا كَانَ مَرْهُوناً وَ عَلَى الَّذِي يَشْرَبُ الدَّرَّ نَفَقَتُهُ‌[2].

Hadith.4095 - In a narration from Ismail ibn Muslim, from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), from his forefathers (peace be upon them), from Imam Ali ibn Abi Talib (as), who said that the Messenger of Allah (swt) (peace be upon him and his family) said: "The back

لَهُ الرَّجُلُ يَرْتَهِنُ الْعَبْدَ فَيُصِيبُهُ عَوَرٌ أَوْ يَنْقُصُ مِنْ جَسَدِهِ شَيْ‌ءٌ عَلَى مَنْ يَكُونُ نُقْصَانُ ذَلِكَ قَالَ عَلَى مَوْلَاهُ قَالَ قُلْتُ إِنَّ النَّاسَ يَقُولُونَ إِنْ رَهَنْتَ الْعَبْدَ فَمَرِضَ أَوِ انْفَقَأَتْ عَيْنُهُ فَأَصَابَهُ نُقْصَانٌ فِي جَسَدِهِ يَنْقُصُ مِنْ مَالِ الرَّجُلِ بِقَدْرِ مَا يَنْقُصُ مِنَ الْعَبْدِ قَالَ أَ رَأَيْتَ لَوْ أَنَّ الْعَبْدَ قَتَلَ عَلَى مَنْ تَكُونُ جِنَاي

I asked Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim (as)) about a man who takes a slave as collateral (rahn), and the slave suffers an injury, such as losing an eye or any reduction in his physical condition. Who bears the loss for such a deficiency? Imam (as) replied: "It is upon his master." I said: "The people say th

أَبَا عَبْدِ اللَّهِ ع عَنْ مَتَاعٍ فِي يَدَيْ رَجُلَيْنِ أَحَدُهُمَا يَقُولُ اسْتَوْدَعْتُكَاهُ وَ الْآخَرُ يَقُولُ هُوَ رَهْنٌ فَقَالَ الْقَوْلُ قَوْلُ الَّذِي يَقُولُ هُوَ رَهْنٌ عِنْدِي إِلَّا أَنْ يَأْتِيَ الَّذِي ادَّعَى أَنَّهُ قَدْ أَوْدَعَهُ بِشُهُودٍ[4].

I asked Abu Abdullah (as) about an item held by two men, one of them claims, "I entrusted it to you as a deposit (wadi'ah)," while the other says, "It is collateral (rahn) with me." Imam (as) said: "The statement of the one who claims it is collateral (rahn) is accepted unless the one who claims it was entrusted (wadi'

أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَأْخُذُ الدَّابَّةَ وَ الْبَعِيرَ رَهْناً بِمَالِهِ هَلْ لَهُ أَنْ يَرْكَبَهُمَا فَقَالَ إِنْ كَانَ يَعْلِفُهُمَا فَلَهُ أَنْ يَرْكَبَهُمَا وَ إِنْ كَانَ الَّذِي أَرْهَنَهُمَا عِنْدَهُ يَعْلِفُهُمَا فَلَيْسَ لَهُ أَنْ يَرْكَبَهُمَا[2].

I asked Abu Abdullah (as) about a man who takes a riding animal or a camel as collateral (rahn) for his money, does he have the right to ride them? Imam (as) said: "If he is the one feeding them, then he has the right to ride them. But if the one who pledged them as collateral is the one feeding them, then he does not

أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ رَهَنَ بِمَالِهِ أَرْضاً أَوْ دَاراً لَهُمَا غَلَّةٌ كَثِيرَةٌ فَقَالَ عَلَى الَّذِي ارْتَهَنَ الْأَرْضَ وَ الدَّارَ بِمَالِهِ أَنْ يَحْسُبَ لِصَاحِبِ الْأَرْضِ وَ الدَّارِ مَا أَخَذَ مِنَ الْغَلَّةِ وَ يَطْرَحَهُ عَنْهُ مِنَ الدَّيْنِ لَهُ‌[3].

I asked Abu Abdullah (as) about a man who took a piece of land or a house as collateral (rahn) for his money, and both the land and the house produced abundant yield. Imam (as) said: "It is upon the one who took the land and the house as collateral for his money to calculate what he has taken from the yield and deduct

أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ أَفْلَسَ وَ عَلَيْهِ دَيْنٌ لِقَوْمٍ وَ عِنْدَ بَعْضِهِمْ رُهُونٌ وَ لَيْسَ عِنْدَ بَعْضِهِمْ فَمَاتَ وَ لَا يُحِيطُ مَالُهُ بِمَا عَلَيْهِ مِنَ الدَّيْنِ قَالَ يُقْسَمُ جَمِيعُ مَا خَلَّفَ مِنَ الرُّهُونِ وَ غَيْرِهَا عَلَى أَرْبَابِ الدَّيْنِ بِالْحِصَصِ‌[5].

I asked Abu Abdullah (as) about a man who became bankrupt and owed debts to some people, some of whom held collateral (ruhun) while others did not. The man then died, and his remaining wealth was insufficient to cover his debts. Imam (as) said: "All that he left behind, including the collateral and other possessions, s

يَرْجِعُ عَلَيْهِ بِفَضْلِ مَا رَهَنَهُ وَ إِنْ كَانَ أَنْقَصَ مِمَّا رَهَنَهُ عَلَيْهِ رَجَعَ عَلَى الرَّاهِنِ بِالْفَضْلِ وَ إِنْ كَانَ الرَّهْنُ يَسْوَي مَا رَهَنَهُ عَلَيْهِ فَالرَّهْنُ بِمَا فِيهِ.

Hadith.4101 - He (narrator) said: I asked him about a man who deposited collateral (rahn) with another man against a debt of one thousand dirhams, while the value of the collateral was two thousand dirhams, but the collateral was lost. Imam (as) said: "The creditor shall reclaim from the debtor the surplus value of wha

مَا رَوَاهُ عَلِيُّ بْنُ الْحَكَمِ‌[1] عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ‌ فِي الرَّهْنِ إِذَا ضَاعَ مِنْ عِنْدِ الْمُرْتَهِنِ مِنْ غَيْرِ أَنْ يَسْتَهْلِكَهُ رَجَعَ بِحَقِّهِ عَلَى الرَّاهِنِ فَأَخَذَهُ وَ إِنِ اسْتَهْلَكَهُ تَرَادَّا الْفَضْلَ بَيْنَهُمَا.

Hadith.4102 - Ali ibn al-Hakam narrated from Aban ibn Uthman, from Abu Abdullah (as): "Regarding a pledge (rahn), if it is lost while in the possession of the creditor (murtahin) without being consumed by him, he may reclaim his right from the pledger (rahin) and take it. However, if the creditor consumed it, then they

إِنْ رَهَنَ رَجُلٌ أَرْضاً فِيهَا ثَمَرَةٌ فَإِنَّ ثَمَرَتَهَا مِنْ حِسَابِ مَالِهِ وَ لَهُ حِسَابُ مَا عَمِلَ فِيهَا وَ أَنْفَقَ فِيهَا فَإِذَا اسْتَوْفَى مَالَهُ فَلْيَدْفَعِ الْأَرْضَ إِلَى صَاحِبِهَا.

قَالَ عَلِيٌّ ع‌ فِي رَهْنٍ اخْتَلَفَ فِيهِ الرَّاهِنُ وَ الْمُرْتَهِنُ فَقَالَ الرَّاهِنُ هُوَ بِكَذَا وَ كَذَا وَ قَالَ الْمُرْتَهِنُ هُوَ بِأَكْثَرَ إِنَّهُ يُصَدَّقُ الْمُرْتَهِنُ حَتَّى يُحِيطَ بِالثَّمَنِ لِأَنَّهُ أَمِينٌ‌[2].

Hadith.4104 - Isma'il ibn Muslim narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as) (peace be upon them), who said that Imam Ali ibn Abi Talib (as) stated: "In a case of dispute over a pledged item (rahn) between the pledger (rahin) and the pledgee (murtahin), where

أَبَا إِبْرَاهِيمَ ع عَنْ رَجُلٍ يَكُونُ عِنْدَهُ الرَّهْنُ فَلَا يَدْرِي لِمَنْ هُوَ مِنَ النَّاسِ فَقَالَ مَا أُحِبُّ أَنْ يَبِيعَهُ حَتَّى يَجِي‌ءَ صَاحِبُهُ قُلْتُ لَا يَدْرِي لِمَنْ هُوَ مِنَ النَّاسِ فَقَالَ فِيهِ فَضْلٌ أَوْ نُقْصَانٌ قُلْتُ فَإِنْ كَانَ فِيهِ فَضْلٌ أَوْ نُقْصَانٌ مَا يَصْنَعُ قَالَ إِنْ كَانَ فِيهِ نُقْصَانٌ فَهُوَ أَهْوَنُ يَبِيعُهُ فَيُؤْجَرُ بِمَا بَقِيَ وَ إِنْ كَانَ فِيهِ فَضْلٌ فَهُوَ

"I asked Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim (as)) about a man who has a pledged item (rahn) in his possession but does not know to whom it belongs. Imam (as) said: 'I do not recommend that he sell it until its owner comes.' I said: 'He does not know to whom it belongs.' Imam (as) replied: 'Does it have any exce

لَا حَتَّى يَجِي‌ءَ.

Hadith.4106 - Al-Qasim ibn Sulaiman narrated from Ubayd ibn Zurara, who reported from Abu Abdullah (as) regarding a man who pledged a security (rahn) for a specified time and then disappeared, should there be a time set to sell his pledge?" Imam (as) replied: "No, it should not be sold until he returns."

لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ رَهَنَ عِنْدَ رَجُلٍ سِوَارَيْنِ‌[4] فَهَلَكَ أَحَدُهُمَا قَالَ يَرْجِعُ بِحَقِّهِ فِيمَا بَقِيَ.

"I asked Abu Abdullah (as) about a man who pledged two bracelets (siwarayn) as security with another man, and one of them was destroyed." Imam (as) replied: "He may reclaim his right from what remains."

قَالَ ع‌ فِي رَجُلٍ رَهَنَ عِنْدَ رَجُلٍ دَاراً فَاحْتَرَقَتْ أَوِ انْهَدَمَتْ قَالَ يَكُونُ مَالُهُ فِي تُرْبَةِ الْأَرْضِ.

Hadith.4108 - Imam (as) said regarding a man who pledged a house as security with another man, and the house either burned down or collapsed: "His wealth remains in the soil of the land."

قَالَ ع‌ فِي رَجُلٍ رَهَنَ عِنْدَهُ رَجُلٌ مَمْلُوكاً فَجُذِمَ أَوْ رَهَنَ عِنْدَهُ مَتَاعاً فَلَمْ يَنْشُرْ ذَلِكَ الْمَتَاعَ وَ لَمْ يَتَعَاهَدْهُ وَ لَمْ يُحَرِّكْهُ فَأُكِلَ يَعْنِي أَكَلَهُ السُّوسُ‌[5]- هَلْ يَنْقُصُ مِنْ مَالِهِ بِقَدْرِ ذَلِكَ قَالَ لَا[1].

Hadith.4109 - Imam (as) was asked about a man who had pledged a slave as security, and the slave developed leprosy, or about a man who pledged goods as security but did not inspect, maintain, or move those goods, and they were consumed by worms. Imam (as) said: "No, it does not diminish from his wealth by that amount."

يَرْجِعُ بِمَالِهِ عَلَيْهِ.

Hadith.4110 - Hammad narrated from Al-Halabi, from Abu Abdullah (as), regarding a man who pledged a security with another man, and the security was destroyed or lost. Imam (as) said: "He may reclaim his money from him."

إِلَى أَبِي الْحَسَنِ ع فِي رَجُلٍ مَاتَ وَ عَلَيْهِ دَيْنٌ وَ لَمْ يُخَلِّفْ شَيْئاً إِلَّا رَهْناً فِي يَدِ بَعْضِهِمْ وَ لَا يَبْلُغُ ثَمَنُهُ أَكْثَرَ مِنْ مَالِ الْمُرْتَهِنِ أَ يَأْخُذُهُ بِمَالِهِ أَوْ هُوَ وَ سَائِرُ الدُّيَّانِ فِيهِ شُرَكَاءُ فَكَتَبَ ع جَمِيعُ الدُّيَّانِ فِي ذَلِكَ سَوَاءٌ يُوَزِّعُونَهُ بَيْنَهُمْ بِالْحِصَصِ‌[4] قَالَ وَ كَتَبْتُ إِلَيْهِ فِي رَجُلٍ مَاتَ وَ لَهُ وَرَثَةٌ فَجَاءَ رَجُلٌ

I wrote to Abu Al-Hasan (as) about a man who died and had a debt, leaving nothing except a pledged item in the possession of someone. The value of the pledge did not exceed the creditor's due amount. I asked whether the creditor could take it for his claim or if all creditors shared in it. Imam (as) wrote: "All credito

إِذَا ذَهَبَ مَتَاعُهُ كُلُّهُ فَلَمْ يُوجَدْ لَهُ شَيْ‌ءٌ فَلَا شَيْ‌ءَ عَلَيْهِ قَالَ وَ إِنْ قَالَ ذَهَبَ مِنْ بَيْنِ مَالِي وَ لَهُ مَالٌ فَلَا يُصَدَّقُ‌[2].

Hadith.4112 - Fadalah narrated from Aban, who narrated from a man, that Abu Abdillah (as) was asked: "How does the collateral (rahn) remain valid in cases where it is an animal, a mount, silver, or goods, and it gets destroyed due to fire or theft, causing the owner's loss or a decrease in its value, and there is no ev

نَعَمْ قُلْتُ أَوْ دَاراً فَاحْتَرَقَتْ أَ يَكُونُ حَقُّهُ فِي التُّرْبَةِ قَالَ نَعَمْ قُلْتُ أَوْ دَابَّتَيْنِ فَهَلَكَتْ إِحْدَاهُمَا أَ يَكُونُ حَقُّهُ فِي الْأُخْرَى قَالَ نَعَمْ قُلْتُ أَوْ مَتَاعاً فَهَلَكَ مِنْ طُولِ مَا تَرَكَهُ أَوْ طَعَاماً فَفَسَدَ أَوْ غُلَاماً فَأَصَابَهُ جُدَرِيٌّ فَعَمِيَ أَوْ ثِيَاباً تَرَكَهَا مَطْوِيَّةً لَمْ يَتَعَاهَدْهَا وَ لَمْ يَنْشُرْهَا حَتَّى هَلَكَتْ قَالَ هَذَا نَحْوُ وَا

Hadith.4113 - Ahmad ibn Muhammad ibn Abi Nasr al-Bazanti narrated from Dawud ibn al-Husayn, who narrated from Abu al-Abbas al-Fadl ibn Abd al-Malik, who narrated from Abu Abdillah (as): I asked him about a man who took two slaves as collateral (rahn) from another man, and one of them perished. Does his right apply to t

أَبَا إِبْرَاهِيمَ ع عَنِ الرَّجُلِ يَرْهَنُ الرَّهْنَ بِمِائَةِ دِرْهَمٍ وَ هُوَ يُسَاوِي ثَلَاثَمِائَةِ دِرْهَمٍ فَيُهْلِكُهُ أَ عَلَى الرَّجُلِ أَنْ يَرُدَّ عَلَى صَاحِبِهِ مِائَتَيْ دِرْهَمٍ قَالَ نَعَمْ لِأَنَّهُ أَخَذَ رَهْناً فِيهِ فَضْلٌ وَ ضَيَّعَهُ قُلْتُ فَهَلَكَ نِصْفُ الرَّهْنِ قَالَ عَلَى حِسَابِ ذَلِكَ‌[5] قُلْتُ فَيَتَرَادَّانِ الْفَضْلَ قَالَ نَعَمْ.

I asked Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim (as)) about a man who takes an item as collateral (rahn) for one hundred dirhams, while its value is three hundred dirhams, and it gets destroyed. Is the man required to return two hundred dirhams to its owner? Imam (as) said: "Yes, because he took collateral that had

قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي الرَّهْنِ إِذَا كَانَ أَكْثَرَ مِنْ مَالِ الْمُرْتَهِنِ فَهَلَكَ أَنْ يُؤَدَّى الْفَضْلُ إِلَى صَاحِبِ الرَّهْنِ وَ إِنْ كَانَ الرَّهْنُ أَقَلَّ مِنْ مَالِهِ فَهَلَكَ الرَّهْنُ أَدَّى إِلَيْهِ صَاحِبُهُ فَضْلَ مَالِهِ وَ إِنْ كَانَ الرَّهْنُ يَسْوَى مَا رَهَنَهُ فَلَيْسَ عَلَيْهِ شَيْءٌ[2].

أَحَدُهُمَا رَهَنْتَهُ بِأَلْفِ دِرْهَمٍ وَ قَالَ الْآخَرُ رَهَنْتُهُ بِمِائَةِ دِرْهَمٍ فَإِنَّهُ يُسْأَلُ صَاحِبُ الْأَلْفِ الْبَيِّنَةَ فَإِنْ لَمْ يَكُنْ لَهُ بَيِّنَةٌ حَلَفَ صَاحِبُ الْمِائَةِ وَ إِنْ كَانَ الرَّهْنُ أَقَلَّ مِمَّا رَهَنَ بِهِ أَوْ أَكْثَرَ وَ اخْتَلَفَا فِي الرَّهْنِ فَقَالَ أَحَدُهُمَا هُوَ رَهْنٌ وَ قَالَ الْآخَرُ هُوَ وَدِيعَةٌ فَإِنَّهُ يُسْأَلُ صَاحِبُ الْوَدِيعَةِ الْبَيِّنَةَ فَإِنْ لَم

Hadith.4116 - Fadalah narrated from Aban, from Abu Abdillah (as): "If two parties disagree about the value of collateral (rahn), with one claiming it was pledged for one thousand dirhams and the other claiming it was pledged for one hundred dirhams, the one claiming the higher value must present evidence. If he cannot

أَبَا إِبْرَاهِيمَ ع عَنِ الرَّجُلِ يَرْهَنُ الْعَبْدَ أَوِ الثَّوْبَ أَوِ الْحُلِيَّ أَوْ مَتَاعَ الْبَيْتِ فَيَقُولُ صَاحِبُ الْمَتَاعِ لِلْمُرْتَهِنِ أَنْتَ فِي حِلٍّ مِنْ لُبْسِ هَذَا الثَّوْبِ الْبَسِ الثَّوْبَ وَ انْتَفِعْ بِالْمَتَاعِ وَ اسْتَخْدِمِ الْخَادِمَ قَالَ هُوَ لَهُ حَلَالٌ إِذَا أَحَلَّهُ لَهُ وَ مَا أُحِبُّ أَنْ يَفْعَلَ قُلْتُ فَارْتَهَنَ دَاراً لَهَا غَلَّةٌ لِمَنِ الْغَلَّةُ[1] قَالَ لِصَاحِبِ ا

"I asked Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim (as)) about a man who pledges a slave, garment, jewelry, or household items as collateral, and the owner of the property tells the creditor, 'You are permitted to use this garment, wear it, benefit from the property, and use the servant.' The Imam (as) replied: 'It is

أَبَا الْحَسَنِ ع عَنْ رَجُلٍ هَلَكَ أَخُوهُ وَ تَرَكَ صُنْدُوقاً فِيهِ رُهُونٌ بَعْضُهَا عَلَيْهِ اسْمُ صَاحِبِهِ وَ بِكَمْ هُوَ رُهِنَ وَ بَعْضُهَا لَا يُدْرَى لِمَنْ هُوَ وَ لَا بِكَمْ هُوَ رُهِنَ مَا تَرَى فِي هَذَا الَّذِي لَا يُعْرَفُ صَاحِبُهُ فَقَالَ هُوَ كَمَالِهِ‌[3].

"I asked Abu al-Hasan (as) about a man whose brother passed away and left behind a box containing pledged items. Some of these items had the names of their owners and the amounts for which they were pledged, while others had no information about their owners or the amounts for which they were pledged. What is the rulin

أَبَا عَبْدِ اللَّهِ ع عَنِ الْخَبَرِ الَّذِي رُوِيَ أَنَّ مَنْ كَانَ بِالرَّهْنِ أَوْثَقَ مِنْهُ بِأَخِيهِ الْمُؤْمِنِ فَأَنَا مِنْهُ بَرِي‌ءٌ فَقَالَ ذَلِكَ إِذَا ظَهَرَ الْحَقُّ وَ قَامَ قَائِمُنَا أَهْلَ الْبَيْتِ قُلْتُ فَالْخَبَرُ الَّذِي رُوِيَ أَنَّ رِبْحَ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ رِبًا مَا هُوَ قَالَ ذَاكَ إِذَا ظَهَرَ الْحَقُّ وَ قَامَ قَائِمُنَا أَهْلَ الْبَيْتِ وَ أَمَّا الْيَوْمَ فَلَا بَأْسَ بِأَنْ

"I asked Abu Abdullah (as) about the report that has been narrated: 'Whoever relies more on a pledge (rahn) than on his believing brother, I am free from him.' Imam (as) replied: 'That applies when the truth becomes manifest, and our Qaim (the Mahdi Imam Muhammad ibn Hassan Al-Mahdi (as)) from among the Ahlulbayt (as)

إِنَّ الَّذِينَ ارْتَهَنُوهَا يَحُولُونَ بَيْنَهُ وَ بَيْنَهَا قُلْتُ أَ رَأَيْتَ إِنْ قَدَرَ عَلَيْهَا خَالِياً وَ لَمْ يَعْلَمِ الَّذِينَ ارْتَهَنُوهَا قَالَ نَعَمْ لَا أَرَى بِهَذَا بَأْساً[1].

Hadith.4120 - Al-Alaa narrated from Muhammad ibn Muslim, who reported from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as): "I asked Imam (as) about a man who pledges his bondwoman (as collateral). Is it permissible for him to have intercourse with her?" Imam (as) replied: "Those who have taken her as collateral (the cre

فِي صَيْدِ الْكَلْبِ إِنْ أَرْسَلَهُ صَاحِبُهُ وَ سَمَّى فَلْيَأْكُلْ كُلَّ مَا أَمْسَكَ عَلَيْهِ وَ إِنْ قَتَلَ وَ إِنْ أَكَلَ فَكُلْ مَا بَقِيَ وَ إِنْ كَانَ غَيْرَ مُعَلَّمٍ فَعَلَّمَهُ سَاعَتَهُ[3] حِينَ يُرْسِلُهُ فَلْيَأْكُلْ مِنْهُ فَإِنَّهُ مُعَلَّمٌ فَأَمَّا مَا خَلَا الْكِلَابَ مِمَّا تَصِيدُهُ الْفُهُودُ وَ الصُّقُورُ وَ أَشْبَاهُهُ فَلَا تَأْكُلْ مِنْ صَيْدِهِ[4] إِلَّا مَا أَدْرَكْتَ ذَكَاتَهُ- لِأَنَّ ا

فِي خَبَرٍ آخَرَ قَالَ الصَّادِقُ ع‌ كُلْ مَا أَكَلَ مِنْهُ الْكَلْبُ وَ إِنْ أَكَلَ مِنْهُ ثُلُثَيْهِ كُلْ مَا أَكَلَ الْكَلْبُ وَ إِنْ لَمْ يَبْقَ مِنْهُ إِلَّا بَضْعَةٌ وَاحِدَةٌ[5].

Hadith.4122 - And in another narration, Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Eat whatever the dog has eaten from, even if it has eaten two-thirds of it. Eat whatever the dog has eaten, even if nothing remains of it except a single piece."

أَبَا عَبْدِ اللَّهِ ع عَنْ كَلْبِ الْمَجُوسِيِّ يَأْخُذُهُ الرَّجُلُ الْمُسْلِمُ‌[6] فَيُسَمِّي حِينَ يُرْسِلُهُ أَ يَأْكُلُ‌

"I asked Abu Abdullah (as) about a Magian's dog that is taken by a Muslim man, and he pronounces the name of Allah (swt) when releasing it. Should he eat what the dog catches for him?" Imam (as) said: 'Yes, because it is trained and the name of Allah (swt) has been mentioned upon it.'"

أَبَا عَبْدِ اللَّهِ ع عَنْ كَلْبٍ أَفْلَتَ وَ لَمْ يُرْسِلْهُ صَاحِبُهُ فَصَادَ فَأَدْرَكَهُ صَاحِبُهُ‌[1] وَ قَدْ قَتَلَهُ أَ يَأْكُلُ مِنْهُ فَقَالَ لَا إِذَا صَادَ وَ قَدْ سَمَّى فَلْيَأْكُلْ وَ إِذَا صَادَ وَ لَمْ يُسَمِّ فَلَا يَأْكُلْ وَ هُوَ مِمَّا[2] عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ‌.

I asked Abu Abdullah (as) about a dog that escaped and was not released by its owner, yet it hunted and its owner found it after it had killed the prey. Should he eat from it? Imam (as) said: 'No. If it hunted while the owner had pronounced the name of Allah (swt), then he may eat from it. But if it hunted without the

إِذَا أَرْسَلَ الرَّجُلُ كَلْبَهُ وَ نَسِيَ أَنْ يُسَمِّيَ فَهُوَ بِمَنْزِلَةِ مَنْ قَدْ ذَبَحَ وَ نَسِيَ أَنْ يُسَمِّيَ وَ كَذَلِكَ إِذَا رَمَى وَ نَسِيَ أَنْ يُسَمِّيَ[3].

وَ حُكْمُ ذَلِكَ‌[4] فِي خَبَرٍ آخَرَ أَنْ يُسَمِّيَ حِينَ يَأْكُلُ.

Hadith.4126 - And the ruling regarding that, as mentioned in another narration, is: "He should mention the name of Allah (swt) at the time of eating."

إِنْ كَانَ يَعْلَمُ أَنَّ رَمْيَتَهُ هِيَ قَتَلَتْهُ فَلْيَأْكُلْ وَ ذَلِكَ إِذَا كَانَ قَدْ سَمَّى.

Abu Abdullah (as), was asked about an animal shot with an arrow, and its owner finds it the next day. Should he eat from it? Imam (as) said: "If he knows that his shot is what killed it, then he may eat it, provided that he had mentioned the name of Allah (swt) (at the time of shooting)."

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ مَا أَخَذَتِ الْحِبَالَةُ[7] وَ قَطَعَتْ مِنْهُ فَهُوَ مَيْتَةٌ وَ مَا أَدْرَكْتَ مِنْ سَائِرِ جَسَدِهِ حَيّاً فَذَكِّهِ ثُمَّ كُلْ مِنْهُ‌[8].

Abu Abdullah (as), said: "Whatever is caught by a snare and has part of it severed, then it is considered dead. However, if you find the rest of its body alive, then perform the proper slaughtering (Zabiha) and eat from it."

لِأَبِي عَبْدِ اللَّهِ ع أَرْمِي بِسَهْمٍ فَلَا أَدْرِي أَ سَمَّيْتُ أَمْ لَمْ أُسَمِّ فَقَالَ كُلْ وَ لَا بَأْسَ‌[1] فَقُلْتُ أَرْمِي فَيَغِيبُ عَنِّي فَأَجِدُ سَهْمِي فِيهِ فَقَالَ كُلْ مَا لَمْ يُؤْكَلْ مِنْهُ‌[2] وَ إِنْ أُكِلَ مِنْهُ فَلَا تَأْكُلْ مِنْهُ.

I said to Abu Abdullah (as): "I shoot an arrow, but I do not know whether I mentioned the name of Allah (swt) (Bismillah) or not." Imam (as) said: "Eat, and there is no problem." I said: "I shoot, and it disappears from my sight, then I find my arrow in it." Imam (as) said: "Eat as long as nothing has been eaten from i

كُلْهُ فَلَا بَأْسَ بِهِ‌[3].

Hadith.4130 - Muhammad ibn Ali al-Halabi asked Imam (as) about hunting when a man strikes the prey with his sword, pierces it with his spear, or shoots it with his arrow, and he had mentioned the name of Allah (swt) (Bismillah) at the time of doing so. Imam (as) said: "Eat it, and there is no problem with it."

أَبَا عَبْدِ اللَّهِ ع عَنِ الصَّيْدِ يَرْمِيهِ الرَّجُلُ بِسَهْمٍ فَيُصِيبُهُ مُعْتَرِضاً فَيَقْتُلُهُ وَ قَدْ سَمَّى عَلَيْهِ حِينَ رَمَى وَ لَمْ تُصِبْهُ الْحَدِيدَةُ[4] فَقَالَ إِنْ كَانَ السَّهْمُ الَّذِي أَصَابَهُ هُوَ قَتَلَهُ فَإِذَا رَآهُ فَلْيَأْكُلْهُ.

I asked Abu Abdullah (as), about a man who shoots an arrow at a game animal, and it strikes it sideways and kills it. He had mentioned the name of Allah (swt) (Bismillah) when he shot the arrow, but the arrowhead did not wound it. Imam (as) said: "If the arrow that struck it is what killed it, then when he finds it, le

سَمِعَ زُرَارَةُ أَبَا جَعْفَرٍ ع يَقُولُ‌ فِيمَا قَتَلَ الْمِعْرَاضُ‌[5] لَا بَأْسَ بِهِ إِذَا كَانَ إِنَّمَا يُصْنَعُ لِذَلِكَ‌[6].

Hadith.4132 - Zurara heard Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), saying: "There is no harm in what the 'mi'raad' (a hunting tool) kills, as long as it is specifically made for that purpose."

إِنْ لَمْ يَكُنْ لَهُ نَبْلٌ غَيْرُ الْمِعْرَاضِ وَ ذَكَرَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ فَلْيَأْكُلْ مِمَّا قَتَلَ وَ إِنْ كَانَ لَهُ نَبْلٌ غَيْرُهُ فَلَا.

Hadith.4133 - In a narration from Hammad, from Al-Halabi, from Abu Abdullah (as): Imam (as) was asked about what the 'mi'raad' (a hunting tool) strikes down from game. Imam (as) said: "If he has no other arrows except the 'Mi'rad' and mentioned the name of Allah (swt), the Mighty and Majestic, over it, then he may eat

كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ‌ إِذَا كَانَ ذَلِكَ سِلَاحَهُ الَّذِي يَرْمِي بِهِ فَلَا بَأْسَ.

Hadith.4134 - And Commander of the Faithful, peace be upon him, used to say: "If that is his weapon which he uses to hunt with, then there is no harm."

فِي خَبَرٍ آخَرَ إِنْ كَانَتْ تِلْكَ مِرْمَاتَهُ فَلَا بَأْسَ‌[1].

Hadith.4135 - And in another report: "If that is his shooting instrument, then there is no harm."

رُوِيَ‌ أَنَّهُ إِنْ خَرَقَ أُكِلَ وَ إِنْ لَمْ يَخْرِقْ لَمْ يُؤْكَلْ‌[2].

Hadith.4136 - And it was narrated: "If it pierced, it may be eaten, but if it did not pierce, it may not be eaten."

قَالَ عَلِيٌّ ع‌ فِي رَجُلٍ لَهُ نِبَالٌ لَيْسَ فِيهَا حَدِيدٌ وَ هِيَ عِيدَانٌ كُلُّهَا فَيَرْمِي بِالْعُودِ فَيُصِيبُ وَسَطَ الطَّيْرِ مُعْتَرِضاً فَيَقْتُلُهُ وَ يَذْكُرُ اسْمَ اللَّهِ عَلَيْهِ وَ إِنْ لَمْ يَخْرُجْ دَمٌ‌[3] وَ هِيَ نِبَالَةٌ مَعْلُومَةٌ[4] فَيَأْكُلُ مِنْهُ إِذَا ذَكَرَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ.

Hadith.4137 - Imam Ali ibn Abi Talib (as) said regarding a man who has arrows without iron tips, and they are entirely wooden. If he shoots with the wooden arrow and strikes the bird in the middle while it is flying and kills it, and he mentions the name of Allah (swt) upon it, even if no blood comes out, and these are

لَا[5].

Hadith.4138 - Hammad ibn Uthman narrated from Al-Halabi, and Hammad ibn Isa narrated from Hariz, from Abu Abdillah (as), that he was asked about killing an animal with a stone or a bullet (projectile). Imam (as) said: "No, it should not be eaten."

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌[1] فِي صَيْدٍ وُجِدَ فِيهِ سَهْمٌ وَ هُوَ مَيِّتٌ لَا يُدْرَى مَنْ قَتَلَهُ فَقَالَ لَا تَطْعَمُوهُ‌[2] وَ قَالَ‌[3] مَنْ جَرَحَ بِسِلَاحٍ وَ ذَكَرَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ بَقِيَ الصَّيْدُ لَيْلَةً أَوْ لَيْلَتَيْنِ ثُمَّ وَجَدَهُ لَمْ يَأْكُلْ مِنْهُ سَبُعٌ وَ عَلِمَ أَنَّ سِلَاحَهُ قَتَلَهُ فَلْيَأْكُلْ مِنْهُ إِنْ شَاءَ اللَّهُ.

Hadith.4139 - Commander of the Faithful (as) said regarding a hunted animal that was found with an arrow in it and was dead, but it was not known who killed it. Imam (as) said: "Do not eat it." And Imam (as) said: "Whoever wounds an animal with a weapon and mentions the name of Allah (swt), the Mighty and Majestic, upo

قَالَ ع‌ فِي إِيَّلٍ‌[4] اصْطَادَهُ رَجُلٌ فَيُقَطِّعُهُ النَّاسُ وَ الَّذِي اصْطَادَهُ يَمْنَعُهُ فَفِيهِ نَهْيٌ فَقَالَ وَ لَيْسَ فِيهِ نَهْيٌ وَ لَيْسَ بِهِ بَأْسٌ‌[5].

Hadith.4140 - Imam (as) said regarding a deer that a man hunted, and people started cutting it up while the one who hunted it was trying to prevent them. Imam (as) said: "There is no prohibition in it, and there is no harm in it."