The Book of Commerce

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.”

لَمَّا دَخَلَ النَّبِيُّ ص الْمَدِينَةَ خَطَّ دُورَهَا بِرِجْلِهِ ثُمَّ قَالَ اللَّهُمَّ مَنْ بَاعَ رِبَاعَهُ فَلَا تُبَارِكْ لَهُ‌[2].

“Abu ‘Abd Allah, Alayhi al-Salam has said, that when the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, arrived in al-Madinah he drew a line around its houses and said, ‘O Allah, do not make it a blessing for those who sell its houses.”’

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

تَعَوَّذُوا بِاللَّهِ مِنْ غَلَبَةِ الدَّيْنِ وَ غَلَبَةِ الرِّجَالِ وَ بَوَارِ الْأَيِّمِ‌[4].

“Abu ‘Abd Allah (a.s.), has said, ‘You must seek protection with Allah against over- powering debts, dominating (increasing) number of men and single women.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّهُ ذُكِرَ لَنَا أَنَّ رَجُلًا مِنَ الْأَنْصَارِ مَاتَ وَ عَلَيْهِ دِينَارَانِ دَيْناً فَلَمْ يُصَلِّ عَلَيْهِ النَّبِيُّ ص وَ قَالَ صَلُّوا عَلَى صَاحِبِكُمْ حَتَّى ضَمِنَهُمَا [عَنْهُ‌] بَعْضُ قَرَابَتِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع ذَلِكَ الْحَقُ‌[1] ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ ص إِنَّمَا فَعَلَ ذَلِكَ لِيَتَّعِظُوا وَ لِيَرُدَّ بَعْضُهُمْ عَلَى بَعْضٍ وَ لِئَلَّا يَسْت

“I once said to abu ‘Abd Allah (a.s.), ‘We are told that a man from al-Ansar died while he owed two dinar to pay. The Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did not perform Salat (prayer) on his dead body and said, “You must perform Salat (prayer) on

قَالَ لِي أَبُو الْحَسَنِ ع مَنْ طَلَبَ هَذَا الرِّزْقَ مِنْ حِلِّهِ لِيَعُودَ بِهِ‌[2] عَلَى نَفْسِهِ وَ عِيَالِهِ كَانَ كَالْمُجَاهِدِ فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ فَإِنْ غُلِبَ عَلَيْهِ‌[3] فَلْيَسْتَدِنْ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ مَا يَقُوتُ بِهِ عِيَالَهُ فَإِنْ مَاتَ وَ لَمْ يَقْضِهِ كَانَ عَلَى الْإِمَامِ قَضَاؤُهُ فَإِنْ لَمْ يَقْضِهِ كَانَ عَلَيْهِ وِزْرُهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ-

“Abu al-Hassan (a.s.), said to me, ‘Whoever works to provide sustenance for himself and his family is considered a Mujahid (fighter) for the cause of Allah, most Majestic, most Glorious. If poverty over-powers him, he then should borrow upon the responsibility of Allah and His Messenger for his sustenance and his famil

إِنِّي لَأُحِبُّ لِلرَّجُلِ أَنْ يَكُونَ عَلَيْهِ دَيْنٌ يَنْوِي قَضَاءَهُ.

“He (the Imam) (a.s.), has said, ‘I like for a man, who is indebted, to sincerely have the intention of paying it off.’”

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

كُلُّ ذَنْبٍ يُكَفِّرُهُ الْقَتْلُ فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ إِلَّا الدَّيْنَ لَا كَفَّارَةَ لَهُ إِلَّا أَدَاؤُهُ أَوْ يَقْضِيَ صَاحِبُهُ‌[3] أَوْ يَعْفُوَ الَّذِي لَهُ الْحَقُّ.

“Abu Ja‘far (a.s.), has said, ‘Being killed for the cause of Allah, most Majestic, most Glorious, serves as expiation for all kinds of sins except debts, for which there is no expiation other than paying it back or those liable pay or the owner of the lending right waives it in favor of the borrower.’”

الْإِمَامُ يَقْضِي عَنِ الْمُؤْمِنِينَ الدُّيُونَ مَا خَلَا مُهُورَ النِّسَاءِ.

‘The Imam pays off the debts of the believing people except Muhur (dowry) of women.’”

جَاءَ رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ- ع يَدَّعِي عَلَى الْمُعَلَّى بْنِ خُنَيْسٍ دَيْناً عَلَيْهِ فَقَالَ ذَهَبَ بِحَقِّي فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع ذَهَبَ بِحَقِّكَ الَّذِي قَتَلَهُ ثُمَّ قَالَ لِلْوَلِيدِ قُمْ إِلَى الرَّجُلِ فَاقْضِهِ مِنْ حَقِّهِ فَإِنِّي أُرِيدُ أَنْ أُبَرِّدَ عَلَيْهِ جِلْدَهُ الَّذِي كَانَ بَارِداً.

“Once a man came to abu ‘Abd Allah (a.s.), saying that al-Mu‘alla’ ibn Khunays owed him a certain amount and said, ‘He has destroyed my rights.’ Abu ‘Abd Allah (a.s.), said, ‘Your rights are destroyed by the one who murdered him (al-Mu‘alla’).’ He (the Imam) then told al- Walid to pay back his rights, ‘I like to cool d

قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ع إِنِّي أُرِيدُ أَنْ أَلْزَمَ مَكَّةَ أَوِ الْمَدِينَةَ وَ عَلَيَّ دَيْنٌ فَمَا تَقُولُ فَقَالَ ارْجِعْ فَأَدِّهِ إِلَى مُؤَدَّى دَيْنِكَ وَ انْظُرْ أَنْ تَلْقَى اللَّهَ تَعَالَى وَ لَيْسَ عَلَيْكَ دَيْنٌ إِنَّ الْمُؤْمِنَ لَا يَخُونُ.

‘You must return to pay off what you owe, and bear in mind that you must go before Allah, most High, when there is no debts due on you. A believing person does not commit treachery.’”

مَا أُحْصِي مَا سَمِعْتُ- أَبَا الْحَسَنِ مُوسَى ع يُنْشِدُ - فَإِنْ يَكُ يَا أُمَيْمُ عَلَيَّ دَيْنٌ‌ فَعِمْرَانُ بْنُ مُوسَى يَسْتَدِينُ‌

‘O mother, if I may become indebted (consider) that Moses son of ‘Imran would also borrow.’”

إِيَّاكُمْ وَ الدَّيْنَ فَإِنَّهُ مَذَلَّةٌ بِالنَّهَارِ وَ مَهَمَّةٌ بِاللَّيْلِ وَ قَضَاءٌ فِي الدُّنْيَا وَ قَضَاءٌ فِي الْآخِرَةِ.

‘Beware of debts; it humiliates during the day and causes sadness during the night and it is payable both in this world and in the hereafter.’”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَنْ كَانَ عَلَيْهِ دَيْنٌ فَيَنْوِي قَضَاءَهُ كَانَ مَعَهُ مِنَ اللَّهِ عَزَّ وَ جَلَّ حَافِظَانِ يُعِينَانِهِ عَلَى الْأَدَاءِ عَنْ أَمَانَتِهِ فَإِنْ قَصُرَتْ نِيَّتُهُ عَنِ الْأَدَاءِ قَصُرَا عَنْهُ مِنَ الْمَعُونَةِ بِقَدْرِ مَا قَصُرَ مِنْ نِيَّتِهِ.

“I once heard abu ‘Abd Allah (a.s.), saying, ‘If one is indebted and he intends to pay it back, from the side of Allah, most Majestic, most Glorious, there will be two guards to help him to keep his trust; but if his intention falls short they also fall behind in their help proportionate to the degree of the fall of hi

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

لَا تُبَاعُ الدَّارُ وَ لَا الْجَارِيَةُ فِي الدَّيْنِ وَ ذَلِكَ لِأَنَّهُ لَا بُدَّ لِلرَّجُلِ مِنْ ظِلٍّ يَسْكُنُهُ وَ خَادِمٍ يَخْدُمُهُ.

A house and a servant should not be sold to pay off a debt, because a man must have shelter to live in and a servant to serve him.

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

أَتَى رَجُلٌ أَبَا عَبْدِ اللَّهِ ع يَقْتَضِيهِ وَ أَنَا حَاضِرٌ فَقَالَ لَهُ لَيْسَ عِنْدَنَا الْيَوْمَ شَيْ‌ءٌ وَ لَكِنَّهُ يَأْتِينَا خِطْرٌ وَ وَسِمَةٌ[2] فَتُبَاعُ وَ نُعْطِيكَ إِنْ شَاءَ اللَّهُ فَقَالَ لَهُ الرَّجُلُ عِدْنِي فَقَالَ كَيْفَ أَعِدُكَ وَ أَنَا لِمَا لَا أَرْجُو أَرْجَى مِنِّي لِمَا أَرْجُو.

5. Ali ibn Muhammad has narrated from Ibrahim ibn Ishaq al-Ahmar from ‘Abd Allah ibn Hammad from ‘Umar ibn Yazid who has said the following: “Once, when I was present, a man came to abu ‘Abd Allah (a.s.), asking to pay his debts. He (the Imam) said, ‘There is nothing with us today; however, tomorrow we will receive Khi

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

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي عَلَى رَجُلٍ دَيْناً وَ قَدْ أَرَادَ أَنْ يَبِيعَ دَارَهُ فَيَقْضِيَنِي قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أُعِيذُكَ بِاللَّهِ أَنْ تُخْرِجَهُ مِنْ ظِلِّ رَأْسِهِ.

“Once I said to abu ‘Abd Allah (a.s.), that a man owes me a certain amount and wants to sell his house to pay me. Abu ‘Abd Allah (a.s.), said, ‘I seek protection for you with Allah against taking him out of the shadow on his head.’”

قَالَ رَسُولُ اللَّهِ ص‌ الدَّيْنُ ثَلَاثَةٌ رَجُلٌ‌ كَانَ لَهُ فَأَنْظَرَ وَ إِذَا كَانَ عَلَيْهِ فَأَعْطَى وَ لَمْ يَمْطُلْ‌[1] فَذَاكَ لَهُ وَ لَا عَلَيْهِ وَ رَجُلٌ إِذَا كَانَ لَهُ اسْتَوْفَى وَ إِذَا كَانَ عَلَيْهِ أَوْفَى فَذَاكَ لَا لَهُ وَ لَا عَلَيْهِ وَ رَجُلٌ إِذَا كَانَ لَهُ اسْتَوْفَى وَ إِذَا كَانَ عَلَيْهِ مَطَلَ فَذَاكَ عَلَيْهِ وَ لَا لَهُ.

“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, ‘Debts are three. One man is he who when a lender gives the borrower respite and the borrower pays it off without delay. In his case it is all for him an

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

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‌ إِذَا مَاتَ الرَّجُلُ حَلَّ مَا لَهُ وَ مَا عَلَيْهِ مِنَ الدَّيْنِ‌[1].

“Abu ‘Abd Allah (a.s.), has said, ‘When a man dies, payment of all of loans for and against him opens up (becomes due). 5 ”

إِذَا رَضِيَ بِهِ الْغُرَمَاءُ فَقَدْ بَرِئَتْ ذِمَّةُ الْمَيِّتِ.

“About the case of a man who dies indebted and someone guarantees the creditors to pay them on behalf of the deceased, abu ‘Abd Allah (a.s.), has said, ‘If the creditors agree with such guarantees, the deceased becomes free of his responsibility for payment of debts he owed.”’

سَأَلْتُهُ عَنْ رَجُلٍ مَاتَ وَ عَلَيْهِ دَيْنٌ قَالَ إِنْ كَانَ أُتِيَ عَلَى يَدَيْهِ‌[2] مِنْ غَيْرِ فَسَادٍ لَمْ يُؤَاخِذْهُ اللَّهُ [عَلَيْهِ‌] إِذَا عَلِمَ بِنِيَّتِهِ [الْأَدَاءَ] إِلَّا مَنْ كَانَ لَا يُرِيدُ أَنْ يُؤَدِّيَ عَنْ أَمَانَتِهِ فَهُوَ بِمَنْزِلَةِ السَّارِقِ وَ كَذَلِكَ الزَّكَاةُ أَيْضاً وَ كَذَلِكَ مَنِ اسْتَحَلَّ أَنْ يَذْهَبَ بِمُهُورِ النِّسَاءِ.

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who dies owing debts. He (the Imam) said, ‘If such debts have become due upon him and it is free of his involvement in corruption, Allah will not hold him responsible if He will find in him the intention to pay back. However, if he di

مَنِ اسْتَدَانَ دَيْناً فَلَمْ يَنْوِ قَضَاهُ كَانَ بِمَنْزِلَةِ السَّارِقِ.

“Abu ‘Abd Allah (a.s.), has said, ‘One who borrows without the intention to pay back is considered a thief.’”

قَالَ رَسُولُ اللَّهِ ص‌ لَا يُبَاعُ الدَّيْنُ بِالدَّيْنِ.

“Abu ‘ Abd Allah (a.s.), has said that the Messenger of Allah has said, ’It is not lawful to buy a debt with debt (on credit).”’

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ كَانَ لَهُ عَلَى رَجُلٍ دَيْنٌ فَجَاءَهُ رَجُلٌ فَاشْتَرَاهُ مِنْهُ [بِعَرْضٍ‌] ثُمَّ انْطَلَقَ إِلَى الَّذِي عَلَيْهِ الدَّيْنُ فَقَالَ لَهُ أَعْطِنِي مَا لِفُلَانٍ عَلَيْكَ فَإِنِّي قَدِ اشْتَرَيْتُهُ مِنْهُ كَيْفَ يَكُونُ الْقَضَاءُ فِي ذَلِكَ فَقَالَ أَبُو جَعْفَرٍ ع يَرُدُّ عَلَيْهِ الرَّجُلُ الَّذِي عَلَيْهِ الدَّيْنُ مَالَهُ الَّذِي اشْتَرَاهُ بِهِ مِنَ الرَّجُلِ الَّذِي ل

The debtor can pay to the collector what he (the collector) has paid to the creditor.’”

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.’”

دَخَلَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ع فَشَكَا إِلَيْهِ رَجُلًا مِنْ أَصْحَابِهِ فَلَمْ يَلْبَثْ أَنْ جَاءَ الْمَشْكُوُّ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع مَا لِفُلَانٍ يَشْكُوكَ فَقَالَ لَهُ يَشْكُونِي أَنِّي اسْتَقْضَيْتُ مِنْهُ‌[2] حَقِّي قَالَ فَجَلَسَ أَبُو عَبْدِ اللَّهِ ع مُغْضَباً ثُمَّ قَالَ كَأَنَّكَ إِذَا اسْتَقْضَيْتَ حَقَّكَ لَمْ تُسِئْ أَ رَأَيْتَ مَا حَكَى اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ- يَ

1. Al-Husayn ibn Muhammad has narrated from Mu’alla’ ibn Muhammad from al-Hassan ibn Ali from Hammad ibn ‘Uthaman who has said the following: “Once, a man came to abu ‘ Abd Allah (a.s.), to complain before him (the Imam) against one of his companions. In a little while the defendant came in and abu ‘Abd Allah (a.s.), a

قَالَ لَهُ رَجُلٌ إِنَّ لِي عَلَى بَعْضِ الْحَسَنِيِّينَ مَالًا وَ قَدْ أَعْيَانِي أَخْذُهُ وَ قَدْ جَرَى بَيْنِي وَ بَيْنَهُ كَلَامٌ وَ لَا آمَنُ أَنْ يَجْرِيَ بَيْنِي وَ بَيْنَهُ فِي ذَلِكَ مَا أَغْتَمُّ لَهُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع لَيْسَ هَذَا طَرِيقَ التَّقَاضِي وَ لَكِنْ إِذَا أَتَيْتَهُ أَطِلِ الْجُلُوسَ وَ الْزَمِ السُّكُوتَ قَالَ الرَّجُلُ فَمَا فَعَلْتُ ذَلِكَ إِلَّا يَسِيراً حَتَّى أَخَذْتُ مَا

“He (the narrator) has said that a man once said to abu ‘Abd Allah (a.s.), ‘A man of Al- Husayniy people owes me a certain amount. Asking him for payment has become tiring for me. We had an argument about it and I am afraid something may happen between us that will make me sad.’ Abu ‘Abd Allah (a.s.), said, ‘This is no

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

قَالَ رَسُولُ اللَّهِ ص‌ لَا وَجَعَ إِلَّا وَجَعُ الْعَيْنِ وَ لَا هَمَّ إِلَّا هَمُّ الدَّيْنِ.

“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, ‘No other ache is a serious ache except an eye ache, and no anxiety is a serious anxiety except the anxiety because of debts.’”

قَالَ رَسُولُ اللَّهِ ص‌ الدَّيْنُ رِبْقَةُ اللَّهِ فِي الْأَرْضِ فَإِذَا أَرَادَ اللَّهُ أَنْ يُذِلَّ عَبْداً وَضَعَهُ فِي عُنُقِهِ.

“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, ‘Debt is the loop of Allah on earth and when He wants to humiliate a person. He places it on his neck.’”

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.’”

كَانَ أَمِيرُ الْمُؤْمِنِينَ ص يَحْبِسُ الرَّجُلَ إِذَا الْتَوَى عَلَى غُرَمَائِهِ ثُمَّ يَأْمُرُ فَيَقْسِمُ مَالَهُ بَيْنَهُمْ بِالْحِصَصِ فَإِنْ أَبَى بَاعَهُ فَيَقْسِمُ يَعْنِي مَالَهُ‌[1].

“Abu ‘ Abd Allah (a.s.), has said that ‘Amir al-Mu’minin (a.s.), would keep in custody a procrastinating debtor; then command to distribute his assets among his creditors proportionate to their shares, and if he (the debtor) disagreed, he (the Imam) sold his assets, then distributed it among his creditors.’”

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

أَنَّهُ كَرِهَ أَنْ يَنْزِلَ الرَّجُلُ عَلَى الرَّجُلِ وَ لَهُ عَلَيْهِ دَيْنٌ وَ إِنْ كَانَ قَدْ صَرَّهَا[3] لَهُ إِلَّا ثَلَاثَةَ أَيَّامٍ.

‘It is Makruh (undesirable) for a creditor to lodge with his debtor, even if he has already picked the amount he owes and has made it ready to pay, except for three days.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَنْزِلُ عَلَى الرَّجُلِ وَ لَهُ عَلَيْهِ دَيْنٌ أَ يَأْكُلُ مِنْ طَعَامِهِ قَالَ نَعَمْ يَأْكُلُ مِنْ طَعَامِهِ ثَلَاثَةَ أَيَّامٍ ثُمَّ لَا يَأْكُلُ بَعْدَ ذَلِكَ شَيْئاً.

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who lodges with his debtor; if he can use his food. He (the Imam) said, ‘Yes, he can do so for three days but not for more than three days.”’

259 إِنَّ رَجُلًا أَتَى عَلِيّاً ع فَقَالَ لَهُ إِنَّ لِي عَلَى رَجُلٍ دَيْناً فَأَهْدَى إِلَيَّ هَدِيَّةً قَالَ ع احْسُبْهُ مِنْ دَيْنِكَ عَلَيْهِ‌[1].

“Abu ‘ Abd Allah (a.s.), has said that once a man came to Ali (a.s.), and said, ‘Someone who owes to me a certain amount of debts has sent me a gift.’ He (the Imam) Alayhi al- Salam, said, ‘Count it as part of payment for what he owes you.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي دَفَعْتُ إِلَى أَخِي جَعْفَرٍ مَالًا فَهُوَ يُعْطِينِي مَا أُنْفِقُهُ وَ أَحُجُّ مِنْهُ وَ أَتَصَدَّقُ وَ قَدْ سَأَلْتُ مَنْ قِبَلَنَا فَذَكَرُوا أَنَّ ذَلِكَ فَاسِدٌ لَا يَحِلُّ وَ أَنَا أُحِبُّ أَنْ أَنْتَهِيَ إِلَى قَوْلِكَ فَقَالَ لِي أَ كَانَ يَصِلُكَ قَبْلَ أَنْ تَدْفَعَ إِلَيْهِ مَالَكَ قُلْتُ نَعَمْ قَالَ فَخُذْ مِنْهُ مَا يُعْطِيكَ فَكُلْ مِنْهُ وَ اشْرَبْ وَ حُجَّ وَ ت

2. A number of our people have narrated from Ahmad ibn Muhammad from Sahl ibn Ziyad from ibn Mahbub from Hudhayl ibn Hayyan, brother of Ja’far ibn Hayyan al-Sayrafiy who has said the following: “I once said to abu ‘Abd Allah, Alayhi al-Salam, ‘I have given a certain amount of assets to my brother Ja’far and he gives me

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.’”

أَبْطَأْتُ عَنِ الْحَجِّ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَا أَبْطَأَ بِكَ عَنِ الْحَجِّ فَقُلْتُ جُعِلْتُ فِدَاكَ تَكَفَّلْتُ بِرَجُلٍ فَخَفَرَ بِي‌[2] فَقَالَ مَا لَكَ وَ الْكَفَالاتِ‌ أَ مَا عَلِمْتَ أَنَّهَا أَهْلَكَتِ الْقُرُونَ الْأُولَى ثُمَّ قَالَ إِنَّ قَوْماً أَذْنَبُوا ذُنُوباً كَثِيرَةً فَأَشْفَقُوا مِنْهَا وَ خَافُوا خَوْفاً شَدِيداً وَ جَاءَ آخَرُونَ فَقَالُوا ذُنُوبُكُمْ عَلَيْنَا فَأَنْزَلَ اللَّهُ

“I once remained behind from performing al-Hajj and abu ‘ Abd Allah (a.s.), asked, ’What caused you to remain behind from performing al-Hajj ? 5 I replied, ’I pray to Allah to keep my soul in service for your cause, I bailed out a person but he violated his responsibility . 5 He (the Imam) said, ‘What do you have to do

لَهُ الَّذِي احْتَالَ بَرِئْتَ مِمَّا لِي عَلَيْكَ قَالَ إِذَا أَبْرَأَهُ فَلَيْسَ لَهُ أَنْ يَرْجِعَ عَلَيْهِ وَ إِنْ لَمْ يُبْرِئْهُ فَلَهُ أَنْ يَرْجِعَ عَلَى الَّذِي أَحَالَهُ‌[1]. - مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع‌ مِثْلَهُ.

“About the case of an assignment if the assignee says to the debtor, ‘I wave in your favor what you owe me because of the assignment, one of the two Imam 5 , (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al- Salam, has said, ‘If the assignee waves it in favor of the debtor he (assignee) loses the right to ask the debtor for