The Book of Adjudication and Rules

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ‌ قَالَ يُكَفَّرُ عَنْهُ مِنْ ذُنُوبِهِ بِقَدْرِ مَا عَفَا مِنْ جِرَاحٍ أَوْ غَيْرِهِ قَالَ وَسَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْ‌ءٌ فَاتِّباعٌ بِالْمَعْرُوفِ وَ أَداءٌ إِلَيْهِ بِإِحْسانٍ‌ قَالَ هُوَ الرَّجُلُ يَقْبَلُ الدِّيَةَ فَيَنْبَغِي لِلطَّالِبِ أَنْ ي

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said, ‘I asked Abu Abdullah asws about the Words of Allah azwj Mighty and Majestic [5:45] but he who foregoes it, it shall be an ‘ كَفَّارَةٌ ’ expiation for him . He asws said: ‘It would expiate from him his

الرَّجُلُ يَعْفُو أَوْ يَأْخُذُ الدِّيَةَ ثُمَّ يَجْرَحُ صَاحِبَهُ أَوْ يَقْتُلُهُ فَلَهُ عَذَابٌ أَلِيمٌ.

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Jameela, from Al Halby, (It has been narrated) from Abu Abdullah asws regarding the Words of Allah azwj Mighty and Majestic [2:178] so whoever exceeds the limit after this he shall have a painful Punishment . So he asws said

هُوَ الرَّجُلُ يَقْبَلُ الدِّيَةَ فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ الرَّجُلَ الَّذِي لَهُ الْحَقُّ أَنْ يَتَّبِعَهُ بِمَعْرُوفٍ وَ لَا يُعْسِرَهُ وَ أَمَرَ الَّذِي عَلَيْهِ الْحَقُّ أَنْ يُؤَدِّيَ إِلَيْهِ بِإِحْسَانٍ إِذَا أَيْسَرَ قُلْتُ أَ رَأَيْتَ قَوْلَهُ عَزَّ وَ جَلَّ- فَمَنِ اعْتَدى‌ بَعْدَ ذلِكَ فَلَهُ عَذابٌ أَلِيمٌ‌ قَالَ هُوَ الرَّجُلُ يَقْبَلُ الدِّيَةَ أَوْ يُصَالِحُ ثُمَّ يَجِي‌ءُ بَعْدَ ذَلِكَ فَيُمَثّ

Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Sama’at, (It has been narrated) from Abu Abdullah asws regarding the Words of Allah azwj Mighty and Majestic [2:178] but if any remission is made to any one by his (aggrieved) brother then prosecution (for the blood wit) should be made according to usage, and pay

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ مُسْلِمٍ قَتَلَ رَجُلًا مُسْلِماً عَمْداً فَلَمْ يَكُنْ لِلْمَقْتُولِ أَوْلِيَاءُ مِنَ الْمُسْلِمِينَ إِلَّا أَوْلِيَاءُ مِنْ أَهْلِ الذِّمَّةِ مِنْ قَرَابَتِهِ فَقَالَ عَلَى الْإِمَامِ أَنْ يَعْرِضَ عَلَى قَرَابَتِهِ مِنْ أَهْلِ بَيْتِهِ الْإِسْلَامَ فَمَنْ أَسْلَمَ مِنْهُمْ فَهُوَ وَلِيُّهُ يَدْفَعَ الْقَاتِلَ إِلَيْهِ فَإِنْ شَاءَ قَتَلَ وَ إِنْ شَاءَ عَفَا وَ إِنْ شَاءَ

Muhammad Bin Yahya from Ahmad Bin Muhammad, and Ali Bin Ibrahim from his father, from Ibn Mahboub, from Abu Wallad who said, ‘I asked Abu Abdullah asws about a Muslim man who killed a Muslim man deliberately. So there did not happen to be for the killed one any guardians from the Muslims except for guardians from the A

أُتِيَ عُمَرُ بْنُ الْخَطَّابِ بِرَجُلٍ قَدْ قَتَلَ أَخَا رَجُلٍ فَدَفَعَهُ إِلَيْهِ وَ أَمَرَهُ بِقَتْلِهِ فَضَرَبَهُ الرَّجُلُ حَتَّى رَأَى أَنَّهُ قَدْ قَتَلَهُ فَحُمِلَ إِلَى مَنْزِلِهِ فَوَجَدُوا بِهِ رَمَقاً فَعَالَجُوهُ فَبَرَأَ فَلَمَّا خَرَجَ أَخَذَهُ أَخُو الْمَقْتُولِ الْأَوَّلِ فَقَالَ أَنْتَ قَاتِلُ أَخِي وَ لِي أَنْ أَقْتُلَكَ فَقَالَ قَدْ قَتَلْتَنِي مَرَّةً فَانْطَلَقَ بِهِ إِلَى عُمَرَ فَأَمَرَهُ بِق

Ali Bin Ibrahim, from his father, from one of his companions, from Aban Bin Usman, from the one who informed him, (It has been narrated) from one of the two (5 th or 6 th Imam asws ) having said: ‘They came to Umar Bin Al-Khattab with a man who had killed a brother of a man, so he handed him over to him, and ordered hi

سَأَلْتُهُ عَنِ الْقَسَامَةِ كَيْفَ كَانَتْ فَقَالَ هِيَ حَقٌّ وَ هِيَ مَكْتُوبَةٌ عِنْدَنَا وَ لَوْ لَا ذَلِكَ لَقَتَلَ النَّاسُ بَعْضُهُمْ بَعْضاً ثُمَّ لَمْ يَكُنْ شَيْ‌ءٌ وَ إِنَّمَا الْقَسَامَةُ نَجَاةٌ لِلنَّاسِ‌[1].

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, (The narrator) says, ‘I asked Abu Abdullah asws about the compurgation (sworn endorsements), how it was to be?’ So he asws said: ‘It is truth, and it is written with us asws . And had it not been for that, the people would have killed eac

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْقَسَامَةِ هَلْ جَرَتْ فِيهَا سُنَّةٌ قَالَ فَقَالَ نَعَمْ خَرَجَ رَجُلَانِ مِنَ الْأَنْصَارِ يُصِيبَانِ مِنَ الثِّمَارِ فَتَفَرَّقَا فَوُجِدَ أَحَدُهُمَا مَيِّتاً فَقَالَ أَصْحَابُهُ لِرَسُولِ اللَّهِ ص إِنَّمَا قَتَلَ صَاحِبَنَا الْيَهُودُ فَقَالَ رَسُولُ اللَّهِ ص تُحَلَّفُ الْيَهُودُ فَقَالُوا يَا رَسُولَ اللَّهِ كَيْفَ نُحَلِّفُ الْيَهُودَ عَلَى أَخِينَا وَ هُمْ قَوْمٌ كُفّ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan who said, ‘I asked Abu Abdullah asws about the compurgation (sworn endorsements), did the Sunnah flow with regards to it?’ So he asws said: ‘Yes. Two men from the Helpers went out to collect fruits. So they separated, and one of the two was fou

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْقَسَامَةِ هَلْ جَرَتْ فِيهَا سُنَّةٌ قَالَ فَذَكَرَ مِثْلَ حَدِيثِ ابْنِ سِنَانٍ قَالَ وَ فِي حَدِيثِهِ هِيَ حَقٌّ وَ هِيَ مَكْتُوبَةٌ عِنْدَنَا.

From him, from Abdullah Bin Muskam, from Suleyman Bin Khalid who said, ‘I asked Abu Abdullah asws about the compurgation (sworn endorsements), has the Sunnah flowed regarding it?’ He (the narrator) said, ‘So he asws mentioned a Hadeeth similar to the one of Ibn Sinan, and said in his asws Hadeeth: ‘It is the truth, and

سَأَلْتُهُ عَنِ الْقَسَامَةِ فَقَالَ الْحُقُوقُ كُلُّهَا الْبَيِّنَةُ عَلَى الْمُدَّعِي وَ الْيَمِينُ عَلَى الْمُدَّعَى عَلَيْهِ إِلَّا فِي الدَّمِ خَاصَّةً فَإِنَّ رَسُولَ اللَّهِ ص بَيْنَمَا هُوَ بِخَيْبَرَ إِذْ فَقَدَتِ الْأَنْصَارُ رَجُلًا مِنْهُمْ فَوَجَدُوهُ قَتِيلًا فَقَالَتِ الْأَنْصَارُ إِنَّ فُلَانَ الْيَهُودِيِّ قَتَلَ صَاحِبَنَا فَقَالَ رَسُولُ اللَّهِ ص لِلطَّالِبِينَ أَقِيمُوا رَجُلَيْنِ عَدْلَيْنِ مِنْ

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْقَسَامَةِ فَقَالَ هِيَ حَقٌّ إِنَّ رَجُلًا مِنَ الْأَنْصَارِ وُجِدَ قَتِيلًا فِي قَلِيبٍ مِنْ قُلُبِ الْيَهُودِ فَأَتَوْا رَسُولَ اللَّهِ ص فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّا وَجَدْنَا رَجُلًا مِنَّا قَتِيلًا فِي قَلِيبٍ مِنْ قُلُبِ الْيَهُودِ فَقَالَ ائْتُونِي بِشَاهِدَيْنِ مِنْ غَيْرِكُمْ قَالُوا يَا رَسُولَ اللَّهِ مَا لَنَا شَاهِدَانِ مِنْ غَيْرِنَا فَقَالَ لَهُمْ رَسُولُ

Ibn Abu Umeyr, from Umar Bin Aina, from Zurara who said, ‘I asked Abu Abdullah asws about the compurgation (sworn endorsements), so he asws said: ‘It is truth. A man from the Helpers was found killed in a well from the wells of the Jews. So they came to Rasool-Allah saww , so they said, ‘O Rasool-Allah saww ! We found

إِنَّ اللَّهَ عَزَّ وَ جَلَّ حَكَمَ فِي دِمَائِكُمْ بِغَيْرِ مَا حَكَمَ بِهِ فِي أَمْوَالِكُمْ حَكَمَ فِي أَمْوَالِكُمْ أَنَّ الْبَيِّنَةَ عَلَى الْمُدَّعِي وَ الْيَمِينَ عَلَى الْمُدَّعَى عَلَيْهِ وَ حَكَمَ فِي دِمَائِكُمْ أَنَّ الْبَيِّنَةَ عَلَى مَنِ ادُّعِيَ عَلَيْهِ وَ الْيَمِينَ عَلَى مَنِ ادَّعَى لِكَيْلَا يَبْطُلَ دَمُ امْرِئٍ مُسْلِمٍ.

“Abu ‘Abd Allah (a.s.), has said, ‘In the matters of your blood (lives), Allah has judged differently from His judging in matters of your assets. In matters of your assets and belongings, He has judged by means of placing the establishment of testimony (burden of proof) on the plaintiff and oath on the defendant. In ma

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‌ سَأَلَنِي ابْنُ شُبْرُمَةَ مَا تَقُولُ فِي الْقَسَامَةِ فِي الدَّمِ فَأَجَبْتُهُ بِمَا صَنَعَ النَّبِيُّ ص فَقَالَ أَ رَأَيْتَ لَوْ أَنَّ النَّبِيَّ ص لَمْ يَصْنَعْ هَكَذَا كَيْفَ كَانَ الْقَوْلُ فِيهِ قَالَ فَقُلْتُ لَهُ أَمَّا مَا صَنَعَ النَّبِيُّ ص فَقَدْ أَخْبَرْتُكَ بِهِ وَ أَمَّا مَا لَمْ يَصْنَعْ فَلَا عِلْمَ لِي بِهِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from hanan Bin Sudeyr who said, ‘Abu Abdullah asws said to me asws , ‘Ibn Shabrama asked me asws , ‘What are you asws saying regarding the compurgation (sworn endorsements) with regards to the blood?’ So I asws answered him: ‘With what the

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْقَسَامَةِ أَيْنَ كَانَ بَدْؤُهَا قَالَ كَانَ مِنْ قِبَلِ رَسُولِ اللَّهِ ص لَمَّا كَانَ بَعْدَ فَتْحِ خَيْبَرَ تَخَلَّفَ رَجُلٌ مِنَ الْأَنْصَارِ عَنْ أَصْحَابِهِ فَرَجَعُوا فِي طَلَبِهِ فَوَجَدُوهُ مُتَشَحِّطاً فِي دَمِهِ قَتِيلًا فَجَاءَتِ الْأَنْصَارُ إِلَى رَسُولِ اللَّهِ ص فَقَالَتْ يَا رَسُولَ اللَّهِ قَتَلَتِ الْيَهُودُ صَاحِبَنَا فَقَالَ لِيُقْسِمْ مِنْكُمْ خَمْسُونَ رَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said, ‘I asked Abu Abdullah asws about the compurgation (sworn endorsements), ‘Where was its beginning?’ He asws said: ‘It was from before Rasool-Allah saww . When it was after the victory of Khyber, a man fr

عَرَضْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع مَا أَفْتَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع فِي الدِّيَاتِ فَمِمَّا أَفْتَى بِهِ أَفْتَى فِي الْجَسَدِ وَ جَعَلَهُ سِتَّةَ فَرَائِضَ النَّفْسُ وَ الْبَصَرُ وَ السَّمْعُ وَ الْكَلَامُ وَ نَقْصُ الصَّوْتِ مِنَ الْغَنَنِ وَ الْبَحَحِ وَ الشَّلَلُ مِنَ الْيَدَيْنِ وَ الرِّجْلَيْنِ ثُمَّ جَعَلَ مَعَ كُلِّ شَيْ‌ءٍ مِنْ هَذِهِ قَسَامَةً عَلَى نَحْوِ مَا بَلَغَتِ الدِّيَةُ وَ الْقَسَامَةَ

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ فِي الْقَسَامَةِ خَمْسُونَ رَجُلًا فِي الْعَمْدِ وَ فِي الْخَطَإِ خَمْسَةٌ وَ عِشْرُونَ رَجُلًا وَ عَلَيْهِمْ أَنْ يَحْلِفُوا بِاللَّهِ.

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan who said, ‘Abu Abdullah asws said regarding the compurgation (sworn endorsements) being fifty men regarding the deliberate (killing), and regarding the erroneous, being twenty-five men, and upon them is that they should be swearing by Allah azw

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ مَنْ تَطَبَّبَ أَوْ تَبَيْطَرَ فَلْيَأْخُذِ الْبَرَاءَةَ مِنْ وَلِيِّهِ وَ إِلَّا فَهُوَ لَهُ ضَامِنٌ.

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny, (It has been narrated) from Abu Abdullah asws having said; ‘Amir Al-Momineen asws said: ‘The one who treats people (doctor) or treats animals (vet), so let him take the waiver from his guardian, or else he would be held responsible for him’.

لَيْسَ بَيْنَ أَهْلِ الذِّمَّةِ مُعَاقَلَةٌ فِيمَا يَجْنُونَ مِنْ قَتْلٍ أَوْ جِرَاحَةٍ إِنَّمَا يُؤْخَذُ ذَلِكَ مِنْ أَمْوَالِهِمْ فَإِنْ لَمْ يَكُنْ لَهُمْ مَالٌ رَجَعَتِ الْجِنَايَةُ عَلَى إِمَامِ الْمُسْلِمِينَ لِأَنَّهُمْ يُؤَدُّونَ إِلَيْهِ الْجِزْيَةَ كَمَا يُؤَدِّي الْعَبْدُ الضَّرِيبَةَ إِلَى سَيِّدِهِ قَالَ وَ هُمْ مَمَالِيكُ الْإِمَامِ فَمَنْ أَسْلَمَ مِنْهُمْ فَهُوَ حُرٌّ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Abu Wallad, (It has been narrated) from Abu Abdullah asws having said: ‘There is no (payment of the wergild) by the blood relatives between the people under the responsibility ( Ahl Al-Zimma ), regard

اتَّقُوا الْحُكُومَةَ فَإِنَّ الْحُكُومَةَ إِنَّمَا هِيَ لِلْإِمَامِ الْعَالِمِ بِالْقَضَاءِ الْعَادِلِ فِي الْمُسْلِمِينَ لِنَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ.

“Abu ‘Abd Allah (a.s.), has said, ‘Stay away from governing, it is only for the Imam who has the knowledge of adjudication with justice among the Muslims. It is for a Prophet or Executor of the will of a Prophet.’”

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِشُرَيْحٍ‌ يَا شُرَيْحُ قَدْ جَلَسْتَ مَجْلِساً لَا يَجْلِسُهُ إِلَّا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ أَوْ شَقِيٌّ.[2]

“Abu ‘Abd Allah (a.s.), has said ’ Amir al-Mu’minin, Ali (a.s.), once said to Shurayh, ‘You have sat in a place where no one can sit except a Prophet or an Executor of the will of a Prophet, or a wicked one.’”

لَمَّا وَلَّى أَمِيرُ الْمُؤْمِنِينَ ص شُرَيْحاً الْقَضَاءَ اشْتَرَطَ عَلَيْهِ أَنْ لَا يُنْفِذَ الْقَضَاءَ حَتَّى يَعْرِضَهُ عَلَيْهِ.

“Abu ‘Abd Allah (a.s.), has said that ’ Amir al-Mu’minin, Ali (a.s.), appointed Shurayh as a judge with the condition that his judgments will take effect only after they are shown to him (Imam Ali (a.s.)).”

الْقُضَاةُ أَرْبَعَةٌ ثَلَاثَةٌ فِي النَّارِ وَ وَاحِدٌ فِي الْجَنَّةِ رَجُلٌ قَضَى بِجَوْرٍ وَ هُوَ يَعْلَمُ فَهُوَ فِي النَّارِ وَ رَجُلٌ قَضَى بِجَوْرٍ وَ هُوَ لَا يَعْلَمُ فَهُوَ فِي النَّارِ وَ رَجُلٌ قَضَى بِالْحَقِّ وَ هُوَ لَا يَعْلَمُ فَهُوَ فِي النَّارِ وَ رَجُلٌ قَضَى بِالْحَقِّ وَ هُوَ يَعْلَمُ فَهُوَ فِي الْجَنَّةِ وَ قَالَ ع الْحُكْمُ حُكْمَانِ حُكْمُ اللَّهِ وَ حُكْمُ الْجَاهِلِيَّةِ فَمَنْ أَخْطَأَ حُ

“Abu ‘ Abd Allah (a.s.), has said, ‘Judges are of four kinds of whom three are in the fire and one is in the garden (paradises). There is a man who issues judgments unjustly and he knows it, so he is in the fire. There is a man who issues judgments unjustly but he does not know, he also is in the fire; and there is a m

الْحُكْمُ حُكْمَانِ حُكْمُ اللَّهِ وَ حُكْمُ الْجَاهِلِيَّةِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ مَنْ أَحْسَنُ مِنَ اللَّهِ حُكْماً لِقَوْمٍ يُوقِنُونَ‌[1] وَ اشْهَدُوا عَلَى زَيْدِ بْنِ ثَابِتٍ لَقَدْ حَكَمَ فِي الْفَرَائِضِ بِحُكْمِ الْجَاهِلِيَّةِ.

“Abu Ja‘far (a.s.), has said, ‘Judgments and laws are of two kinds: the judgment of Allah and the judgment of ignorance. Allah, most Majestic, most Glorious, has said, “. . . who is a better judge than Allah for a believing people.” (5:59) You all must bear testimony that Zayd ibn Thabit issued a judgment in matters of

قَالا مَنْ حَكَمَ فِي دِرْهَمَيْنِ بِغَيْرِ مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ مِمَّنْ لَهُ سَوْطٌ أَوْ عَصًا فَهُوَ كَافِرٌ بِمَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَى مُحَمَّدٍ ص

“The two Imam, ‘Alayhim al-Salam, have made this pronouncement. ‘One who issues judgment and he is of the people who possess whip or stick (government). Even though it is about two dirham but it is by means of something other than what Allah, most Majestic, most Glorious, has sent, he is in denial of what Allah, most M

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَنْ حَكَمَ فِي دِرْهَمَيْنِ بِغَيْرِ مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فَهُوَ كَافِرٌ بِاللَّهِ الْعَظِيمِ.

“I once heard abu ‘Abd Allah (a.s.), saying, ‘One who issues judgment on the basis of something other than what Allah, most Majestic, most Glorious, has sent is in denial of the existence of Allah, the most Great.’”

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ حَكَمَ فِي دِرْهَمَيْنِ بِحُكْمِ جَوْرٍ ثُمَّ جَبَرَ عَلَيْهِ كَانَ مِنْ أَهْلِ هَذِهِ الْآيَةِ- وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْكافِرُونَ‌[2] فَقُلْتُ وَ كَيْفَ يَجْبُرُ عَلَيْهِ فَقَالَ يَكُونُ لَهُ سَوْطٌ وَ سِجْنٌ فَيَحْكُمُ عَلَيْهِ فَإِذَا رَضِيَ بِحُكُومَتِهِ وَ إِلَّا ضَرَبَهُ بِسَوْطِهِ وَ حَبَسَهُ فِي سِجْنِهِ.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from certain persons of our people from ‘Abd Allah ibn Kathir from ‘Abd Allah ibn Muskan in a marfu‘ manner who has narrated the following: “He (the Imam) (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ أَيُّ قَاضٍ قَضَى بَيْنَ اثْنَيْنِ فَأَخْطَأَ سَقَطَ أَبْعَدَ مِنَ السَّمَاءِ.

“I once heard abu ‘Abd Allah (a.s.), saying, ‘Any judge who issues a judgment between the two and makes a mistake, he falls into a depth farther than the sky.’”

كُنْتُ مَعَ ابْنِ أَبِي لَيْلَى مُزَامِلَهُ حَتَّى جِئْنَا إِلَى الْمَدِينَةِ فَبَيْنَا نَحْنُ فِي مَسْجِدِ الرَّسُولِ ص إِذْ دَخَلَ جَعْفَرُ بْنُ مُحَمَّدٍ ع فَقُلْتُ لِابْنِ أَبِي لَيْلَى تَقُومُ بِنَا إِلَيْهِ فَقَالَ وَ مَا نَصْنَعُ عِنْدَهُ فَقُلْتُ نُسَائِلُهُ وَ نُحَدِّثُهُ فَقَالَ قُمْ فَقُمْنَا إِلَيْهِ فَسَاءَلَنِي عَنْ نَفْسِي وَ أَهْلِي ثُمَّ قَالَ مَنْ هَذَا مَعَكَ فَقُلْتُ ابْنُ أَبِي لَيْلَى قَاضِي الْ

“A man narrated to me from Sa‘id ibn abu al-Khasib al-Bajaliy who has said that once I was with ibn abu Layla’ as a travelmate until we arrived in al-Madinah. When we were in the Masjid of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, Ja‘far ibn M

كَانَ أَبُو عَبْدِ اللَّهِ ع قَاعِداً فِي حَلْقَةِ رَبِيعَةِ الرَّأْيِ فَجَاءَ أَعْرَابِيٌّ فَسَأَلَ رَبِيعَةَ الرَّأْيِ عَنْ مَسْأَلَةٍ فَأَجَابَهُ فَلَمَّا سَكَتَ قَالَ لَهُ الْأَعْرَابِيُّ أَ هُوَ فِي عُنُقِكَ فَسَكَتَ عَنْهُ رَبِيعَةُ وَ لَمْ يَرُدَّ عَلَيْهِ شَيْئاً فَأَعَادَ عَلَيْهِ الْمَسْأَلَةَ فَأَجَابَهُ بِمِثْلِ ذَلِكَ فَقَالَ لَهُ الْأَعْرَابِيُّ أَ هُوَ فِي عُنُقِكَ فَسَكَتَ رَبِيعَةُ فَقَالَ لَهُ أَبُو

“Once abu ‘Abd Allah (a.s.), was in the group of the circle of Rabi‘ah al-Ra’y when an Arab man came and asked Rabi‘ah al-Ra’iy a question and he replied. When he became quiet the Arab man asked, ‘Do you take responsibility for your answer?’ He remained quiet and did not respond. He repeated the question and he gave a

قَالَ أَبُو جَعْفَرٍ ع‌ مَنْ أَفْتَى النَّاسَ‌ بِغَيْرِ عِلْمٍ‌ وَ لا هُدىً‌ مِنَ اللَّهِ لَعَنَتْهُ مَلَائِكَةُ الرَّحْمَةِ وَ مَلَائِكَةُ الْعَذَابِ وَ لَحِقَهُ وِزْرُ مَنْ عَمِلَ بِفُتْيَاهُ.

“Abu Ja’far (a.s.), has said, ‘If one issues fatwas without knowledge and guidance from Allah, all angels, of mercy and angels of suffering condemn him and the sin of those who follow his fatwas will be attached to him.’”

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.”’

الرِّشَا فِي الْحُكْمِ هُوَ الْكُفْرُ بِاللَّهِ.

“Abu ‘Abd Allah (a.s.), has said, ‘Accepting a bribe to issue a judgment is denial of the existence of Allah.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ السُّحْتِ‌[2] فَقَالَ هُوَ الرِّشَا فِي الْحُكْمِ.

‘It is accepting a bribe to issue judgments.’”

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ يَدُ اللَّهِ فَوْقَ رَأْسِ الْحَاكِمِ تُرَفْرِفُ بِالرَّحْمَةِ[1] فَإِذَا حَافَ وَكَلَهُ اللَّهُ إِلَى نَفْسِهِ.

“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin, Ali, Alayhi al-Salam, has said, ‘The hand of Allah waves over the head of a governor and a judge because of judgment; but when he acts unjustly then Allah leaves him to his own self.’”

كَانَ فِي بَنِي إِسْرَائِيلَ قَاضٍ كَانَ يَقْضِي بِالْحَقِّ فِيهِمْ فَلَمَّا حَضَرَهُ الْمَوْتُ قَالَ لِامْرَأَتِهِ إِذَا أَنَا مِتُّ فَاغْسِلِينِي وَ كَفِّنِينِي وَ ضَعِينِي عَلَى سَرِيرِي وَ غَطِّي وَجْهِي فَإِنَّكِ لَا تَرَيْنَ سُوءاً فَلَمَّا مَاتَ فَعَلَتْ ذَلِكَ ثُمَّ مَكَثَتْ بِذَلِكَ حِيناً ثُمَّ إِنَّهَا كَشَفَتْ عَنْ وَجْهِهِ لِتَنْظُرَ إِلَيْهِ فَإِذَا هِيَ بِدُودَةٍ تَقْرِضُ مَنْخِرَهُ فَفَزِعَتْ مِنْ ذَل

“Abu Ja‘far (a.s.), has said among the Israelites there was a judge who judged with the truth. When his death approached, he said to his woman, ‘When I die, wash my body, shroud me, place me on my bed and cover my head so you do not see anything bad.’ When he died, she followed his instructions and waited for some time

مَرَّ بِي أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ع وَ أَنَا جَالِسٌ عِنْدَ قَاضٍ بِالْمَدِينَةِ فَدَخَلْتُ عَلَيْهِ مِنَ الْغَدِ فَقَالَ لِي‌ مَا مَجْلِسٌ رَأَيْتُكَ فِيهِ أَمْسِ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ هَذَا الْقَاضِيَ لِي مُكْرِمٌ فَرُبَّمَا جَلَسْتُ إِلَيْهِ فَقَالَ لِي وَ مَا يُؤْمِنُكَ أَنْ تَنْزِلَ اللَّعْنَةُ فَتَعُمَّ مَنْ فِي الْمَجْلِسِ.

“Once, in al-Madinah I was sitting before a judge, when abu Ja‘far and abu ‘ Abd Allah, ‘Alayhim al- Salam, passed by. The next day I went to visit him (the Imam), he asked, ‘What was the gathering where I saw you?’ I said, ‘I pray to Allah to keep my soul in service for your cause, this judge honors me and sometimes I

أَيُّمَا مُؤْمِنٍ قَدَّمَ مُؤْمِناً فِي خُصُومَةٍ إِلَى قَاضٍ أَوْ سُلْطَانٍ جَائِرٍ فَقَضَى عَلَيْهِ بِغَيْرِ حُكْمِ اللَّهِ فَقَدْ شَرِكَهُ فِي الْإِثْمِ.

“Abu ‘Abd Allah (a.s.), has said, ‘Any believing person who takes another believing person before a judge or Sultan of injustice who then judges by means of something other than what Allah has sent, he becomes his (judge’s) partner in the sin.’”

أَيُّمَا رَجُلٍ كَانَ بَيْنَهُ وَ بَيْنَ أَخٍ لَهُ مُمَارَاةٌ فِي حَقٍّ فَدَعَاهُ إِلَى رَجُلٍ مِنْ إِخْوَانِهِ لِيَحْكُمَ بَيْنَهُ وَ بَيْنَهُ فَأَبَى إِلَّا أَنْ يُرَافِعَهُ إِلَى هَؤُلَاءِ كَانَ بِمَنْزِلَةِ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- أَ لَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِما أُنْزِلَ إِلَيْكَ وَ ما أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ‌ وَ قَدْ أُ

“Abu ‘Abd Allah (a.s.), has said, ‘If anyone may have a dispute with his brother about a certain right, he then calls him before one of his brothers to judge for them but he refuses. He takes him before these ones, he will be like the one about whom Allah, most Majestic, most Glorious, has said, “. . . have you conside

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ- وَ لا تَأْكُلُوا أَمْوالَكُمْ‌ بَيْنَكُمْ بِالْباطِلِ وَ تُدْلُوا بِها إِلَى الْحُكَّامِ‌[2] فَقَالَ يَا أَبَا بَصِيرٍ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ عَلِمَ أَنَّ فِي الْأُمَّةِ حُكَّاماً يَجُورُونَ أَمَا إِنَّهُ لَمْ يَعْنِ حُكَّامَ أَهْلِ الْعَدْلِ وَ لَكِنَّهُ عَنَى حُكَّامَ أَهْلِ الْجَوْرِ يَا أَبَا مُحَمَّدٍ إِنَّهُ لَوْ كَانَ لَكَ

“I once asked abu ‘Abd Allah (a.s.), about the meaning of the words of Allah, most Majestic, most Glorious, ‘. . . do not consume your wealth among yourselves in falsehood and throw them to the rulers.’ (2:188) He (the Imam) said, ‘O abu Basir, Allah, most Majestic, most Glorious, knows that among the nations there are

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‌ إِيَّاكُمْ أَنْ يُحَاكِمَ بَعْضُكُمْ بَعْضاً إِلَى أَهْلِ الْجَوْرِ وَ لَكِنِ انْظُرُوا إِلَى رَجُلٍ مِنْكُمْ يَعْلَمُ شَيْئاً مِنْ قَضَائِنَا فَاجْعَلُوهُ بَيْنَكُمْ فَإِنِّي قَدْ جَعَلْتُهُ قَاضِياً فَتَحَاكَمُوا إِلَيْهِ.

“Abu ‘Abd Allah (a.s.), once said to me, ‘Beware no one among you must take one another before the people of injustice. You must find among yourselves one who knows certain things of our judgment; then you must appoint him to judge for you; I have made him to judge for you and you must seek adjudication before him.’”

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

سَمِعْتُ عَلِيّاً ص يَقُولُ لِشُرَيْحٍ انْظُرْ إِلَى أَهْلِ الْمَعْكِ وَ الْمَطْلِ‌[1] وَ دَفْعِ حُقُوقِ النَّاسِ مِنْ أَهْلِ الْمَقْدُرَةِ وَ الْيَسَارِ مِمَّنْ يُدْلِي بِأَمْوَالِ الْمُسْلِمِينَ إِلَى الْحُكَّامِ فَخُذْ لِلنَّاسِ بِحُقُوقِهِمْ مِنْهُمْ وَ بِعْ فِيهَا الْعَقَارَ وَ الدِّيَارَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَطْلُ الْمُسْلِمِ الْمُوسِرِ ظُلْمٌ لِلْمُسْلِمِ وَ مَنْ لَمْ يَكُنْ لَهُ عَقَار

“I heard ’ Amir al-Mu’minin, Ali (a.s.), saying to Shurayh, ’Keep an eye on those who delay payment of debts on them and on the procrastinators and on defending the rights of people against the capable and the affluent ones who throw the wealth of the Muslims to the ruling parties. Take the rights of people from them a

قَالَ رَسُولُ اللَّهِ ص‌ مَنِ ابْتُلِيَ بِالْقَضَاءِ فَلَا يَقْضِي وَ هُوَ غَضْبَانُ.

“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, ‘One whose task is adjudication he must not take his seat to adjudicate when angry.’”

قَالَ أَمِيرُ الْمُؤْمِنِينَ ص‌ مَنِ ابْتُلِيَ بِالْقَضَاءِ فَلْيُوَاسِ بَيْنَهُمْ فِي الْإِشَارَةِ وَ فِي النَّظَرِ وَ فِي الْمَجْلِسِ.

“’Amir al-Mu’minin, Ali (a.s.), has said, ‘One who has the task of adjudication must comfort people by means of his gestures, look and seating positions.’”

أَنَّ رَجُلًا نَزَلَ بِأَمِيرِ الْمُؤْمِنِينَ ع فَمَكَثَ عِنْدَهُ أَيَّاماً ثُمَّ تَقَدَّمَ إِلَيْهِ فِي خُصُومَةٍ لَمْ يَذْكُرْهَا لِأَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ لَهُ أَ خَصْمٌ أَنْتَ قَالَ نَعَمْ قَالَ تَحَوَّلْ عَنَّا إِنَّ رَسُولَ اللَّهِ ص نَهَى أَنْ يُضَافَ الْخَصْمُ إِلَّا وَ مَعَهُ خَصْمُهُ.

“A man once became a guest of ’Amir al-Mu’minin, Ali (a.s.), and stayed with him for several days. He then presented a case before him (the Imam) for adjudication, which he had not mentioned to him (the Imam) before. He (the Imam) asked, ‘Are you the plaintiff?’ The man replied, ‘Yes, I am the plaintiff.’ He (the Imam)

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِشُرَيْحٍ لَا تُسَارَّ أَحَداً فِي مَجْلِسِكَ وَ إِنْ غَضِبْتَ فَقُمْ فَلَا تَقْضِيَنَّ فَأَنْتَ غَضْبَانُ قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ص لِسَانُ الْقَاضِي وَرَاءَ قَلْبِهِ فَإِنْ كَانَ لَهُ قَالَ وَ إِنْ كَانَ عَلَيْهِ أَمْسَكَ‌[2].

“’Amir al-Mu’minin, Ali (a.s.), once said to Shurayh, ’You must not please anyone in your adjudicating session, and if you become angry, you must stand up and must not issue a judgment when you are angry.’ Abu ’Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his famil

إِذَا كَانَ الْحَاكِمُ يَقُولُ لِمَنْ عَنْ يَمِينِهِ وَ لِمَنْ عَنْ يَسَارِهِ مَا تَرَى مَا تَقُولُ فَعَلَى ذَلِكَ‌ لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ* أَلَّا يَقُومُ مِنْ مَجْلِسِهِ وَ تُجْلِسُهُمْ مَكَانَهُ‌[1].

“Abu ‘Abd Allah (a.s.), has said, ‘If a judge, to those on his right or left side, says, “What do you think, what do you say?” He is condemned by Allah, the angels and all people. Why must he not move away and make them sit in his place?”’

قَالَ رَسُولُ اللَّهِ ص‌ إِنَّمَا أَقْضِي بَيْنَكُمْ بِالْبَيِّنَاتِ وَ الْأَيْمَانِ وَ بَعْضُكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ فَأَيُّمَا رَجُلٍ قَطَعْتُ لَهُ مِنْ مَالِ أَخِيهِ شَيْئاً فَإِنَّمَا قَطَعْتُ لَهُ بِهِ قِطْعَةً مِنَ النَّارِ[3].

“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, ‘I must judge among you on the basis of evidence and oath. Certain ones among you make more mistakes in their argument than others. For whomever I cut o

إِنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى رَبِّهِ كَيْفَ أَقْضِي فِي أُمُورٍ لَمْ أُخْبَرْ بِبَيَانِهَا قَالَ فَقَالَ لَهُ رُدَّهُمْ إِلَيَّ وَ أَضِفْهُمْ إِلَى اسْمِي يَحْلِفُونَ بِهِ‌[4].

“Abu Ja‘far (a.s.), has said that once one of the prophets complained before his Lord saying, ‘How can I judge in matters about which I am not informed how to deal with/ He said, ‘Leave them for Me and add them to My name by which they must swear and take an oath.’”

فِي كِتَابِ عَلِيٍّ ص أَنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى رَبِّهِ الْقَضَاءَ فَقَالَ كَيْفَ أَقْضِي بِمَا لَمْ تَرَ عَيْنِي وَ لَمْ تَسْمَعْ أُذُنِي فَقَالَ اقْضِ بَيْنَهُمْ بِالْبَيِّنَاتِ وَ أَضِفْهُمْ إِلَى اسْمِي يَحْلِفُونَ بِهِ وَ قَالَ إِنَّ دَاوُدَ ع قَالَ يَا رَبِّ أَرِنِي الْحَقَّ كَمَا هُوَ عِنْدَكَ حَتَّى أَقْضِيَ بِهِ فَقَالَ إِنَّكَ لَا تُطِيقُ ذَلِكَ فَأَلَحَّ عَلَى رَبِّهِ حَتَّى فَعَلَ فَج

“Abu ‘Abd Allah (a.s.), has said that it is in the book of Ali (a.s.), that one of the Prophets complained before his Lord about adjudication saying, ‘How can I judge about what my eyes have not seen and my ears have not heard?’ He told him to judge among them by means of evidence and testimony and make them to swear b

فِي كِتَابِ عَلِيٍّ ع أَنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى رَبِّهِ فَقَالَ يَا رَبِّ كَيْفَ أَقْضِي فِيمَا لَمْ أَشْهَدْ وَ لَمْ أَرَ قَالَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنِ احْكُمْ بَيْنَهُمْ بِكِتَابِي وَ أَضِفْهُمْ إِلَى اسْمِي فَحَلِّفْهُمْ بِهِ وَ قَالَ هَذَا لِمَنْ لَمْ تَقُمْ لَهُ بَيِّنَةٌ.

“Abu ‘Abd Allah (a.s.), has said that it is in the book of Ali (a.s.), that one of the Prophets complained before his Lord saying, ‘O Lord, how can I judge among people what I have not witnessed?’ Allah, most Majestic, most Glorious, then sent him revelation that said, ‘Judge among them by means of my book and making t