Justice

لِلْمُشْتَرِي ابْتَعْ مِنِّي هَذَا الْعِدْلَ الْآخَرَ بِغَيْرِ كَيْلٍ فَإِنَّ فِيهِ مِثْلَ مَا فِي الْآخَرِ الَّذِي ابْتَعْتَهُ قَالَ لَا يَصْلُحُ إِلَّا أَنْ يَكِيلَ وَ قَالَ مَا كَانَ مِنْ طَعَامٍ سَمَّيْتَ فِيهِ كَيْلًا فَإِنَّهُ لَا يَصْلُحُ مُجَازَفَةً هَذَا مَا يُكْرَهُ مِنْ بَيْعِ الطَّعَامِ.

“About the case of a man who buys food from another man, a package by means of known measurement then the party asks the buyer to buy from him another similar package without measurement, because it is similar to the other package already bought. He (the Imam) said, ‘It is not valid without measurement.’ He (the Imam)

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نَشْتَرِي الْعِدْلَ فِيهِ مِائَةُ ثَوْبٍ خِيَارٍ وَ شِرَارٍ دَسْتْشُمَارَ فَيَجِيئُنَا الرَّجُلُ فَيَأْخُذُ مِنَ الْعِدْلِ تِسْعِينَ ثَوْباً بِرِبْحِ دِرْهَمٍ دِرْهَمٍ فَيَنْبَغِي لَنَا أَنْ نَبِيعَ الْبَاقِيَ عَلَى مِثْلِ مَا بِعْنَا فَقَالَ لَا إِلَّا أَنْ يَشْتَرِيَ الثَّوْبَ وَحْدَهُ‌[1].

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case in which we buy a bundle of a hundred or so cloths in which there are good and bad ones ‘dast shumar ’ (farsi word for mixed). A man comes and takes ninety for the bundle with profit of one dirham for each. Is it proper for us to sell the rest

سَأَلْتُ الرِّضَا ع عَنْ قَوْمٍ مِنَ الْعَدُوِّ صَالَحُوا ثُمَّ خَفَرُوا[1] وَ لَعَلَّهُمْ إِنَّمَا خَفَرُوا لِأَنَّهُ لَمْ يُعْدَلْ عَلَيْهِمْ أَ يَصْلُحُ أَنْ يُشْتَرَى مِنْ سَبْيِهِمْ فَقَالَ إِنْ كَانَ مِنْ عَدُوٍّ قَدِ اسْتَبَانَ عَدَاوَتُهُمْ فَاشْتَرِ مِنْهُمْ وَ إِنْ كَانَ قَدْ نَفَرُوا وَ ظَلَمُوا فَلَا تَبْتَعْ مِنْ سَبْيِهِمْ قَالَ وَ سَأَلْتُهُ عَنْ سَبْيِ الدَّيْلَمِ يَسْرِقُ بَعْضُهُمْ مِنْ بَعْضٍ وَ يُ

“I once asked al-Rida’ (a.s.), about the enemy people who make peace, then breach it because justice was not practiced with them; if it is permissible to buy their captives. He (the Imam) said, ‘If they are open enemies you can buy but if they are exiled and treated unjustly, then do not buy their captives.’ I asked hi

سَأَلْتُهُ عَنِ الرَّجُلِ يَشْتَرِي مِنَ الْعَامِلِ وَ هُوَ يَظْلِمُ قَالَ يَشْتَرِي مِنْهُ مَا لَمْ يَعْلَمْ أَنَّهُ ظَلَمَ فِيهِ أَحَداً.

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who bought from a charity collector who committed injustice. He (the Imam) said, ‘He can buy from him unless he learns that he has done injustice in collecting those goods.’”

سُئِلَ عَنِ الرَّجُلِ يَكُونُ لَهُ دَيْنٌ إِلَى أَجَلٍ مُسَمًّى فَيَأْتِيهِ غَرِيمُهُ فَيَقُولُ انْقُدْنِي كَذَا وَ كَذَا وَ أَضَعُ عَنْكَ بَقِيَّتَهُ أَوْ يَقُولُ انْقُدْنِي بَعْضَهُ وَ أَمُدُّ لَكَ فِي الْأَجَلِ فِيمَا بَقِيَ عَلَيْكَ قَالَ لَا أَرَى بِهِ بَأْساً إِنَّهُ لَمْ يَزْدَدْ عَلَى رَأْسِ مَالِهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ- فَلَكُمْ رُؤُسُ أَمْوالِكُمْ لا تَظْلِمُونَ وَ لا تُظْلَمُونَ‌[2].

“I once asked the Imam about one who before due date of payment, asked a man who owed him a certain amount, to pay him a certain amount and he might write off the rest or extend the due date for payment in his favor. He (the Imam) said, ‘I do not see any offense in such deal as long as he does not increase his capital.

سُئِلَ النَّبِيُّ ص أَيُّ الْمَالِ خَيْرٌ قَالَ الزَّرْعُ زَرَعَهُ صَاحِبُهُ وَ أَصْلَحَهُ وَ أَدَّى حَقَّهُ يَوْمَ حَصَادِهِ قَالَ فَأَيُّ الْمَالِ بَعْدَ الزَّرْعِ خَيْرٌ قَالَ رَجُلٌ فِي غَنَمٍ لَهُ قَدْ تَبِعَ بِهَا مَوَاضِعَ الْقَطْرِ يُقِيمُ‌ الصَّلَاةَ وَ يُؤْتِي الزَّكَاةَ قَالَ فَأَيُّ الْمَالِ بَعْدَ الْغَنَمِ خَيْرٌ قَالَ الْبَقَرُ تَغْدُو بِخَيْرٍ وَ تَرُوحُ بِخَيْرٍ قَالَ فَأَيُّ الْمَالِ بَعْدَ الْبَقَر

“Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah (sw) was asked, ‘Which assets (belongings) are good?’ He (the Messenger of Allah) said, ‘A farm whose owner farms and maintains it, then pays the dues on it on the day of harvest.‘ He then asked, ‘What asset is better than farms?’ He (the Messenger of Allah)

أَنَّ أَبَاهُ ع حَدَّثَهُ‌ أَنَّ رَسُولَ اللَّهِ ص أَعْطَى خَيْبَرَ بِالنِّصْفِ أَرْضَهَا وَ نَخْلَهَا فَلَمَّا أَدْرَكَتِ الثَّمَرَةُ بَعَثَ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ فَقَوَّمَ عَلَيْهِمْ قِيمَةً فَقَالَ لَهُمْ إِمَّا أَنْ تَأْخُذُوهُ وَ تُعْطُونِي نِصْفَ الثَّمَنِ وَ إِمَّا أَنْ أُعْطِيَكُمْ نِصْفَ الثَّمَنِ وَ آخُذَهُ فَقَالُوا بِهَذَا[3] قَامَتِ السَّمَاوَاتُ وَ الْأَرْضُ.

“Abu ‘ Abd Allah (a.s.), informed me that his father (a.s.), has narrated that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, gave the land of Khaybar and its palm trees for half. When fruits ripened he (the Messenger of Allah) delegated ‘Abd Allah

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِنَّ النَّبِيَّ ص لَمَّا افْتَتَحَ خَيْبَرَ تَرَكَهَا فِي أَيْدِيهِمْ عَلَى النِّصْفِ فَلَمَّا بَلَغَتِ الثَّمَرَةُ بَعَثَ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ إِلَيْهِمْ فَخَرَصَ عَلَيْهِمْ فَجَاءُوا إِلَى النَّبِيِّ ص فَقَالُوا لَهُ إِنَّهُ قَدْ زَادَ عَلَيْنَا فَأَرْسَلَ إِلَى عَبْدِ اللَّهِ فَقَالَ مَا يَقُولُ هَؤُلَاءِ قَالَ قَدْ خَرَصْتُ عَلَيْهِمْ بِشَيْ‌ءٍ فَإِنْ شَاءُوا يَأ

‘When the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, liberated Khaybar he left it in their hand for half. When fruits ripened he (the Messenger of Allah) delegated ‘Abd Allah ibn Rawahah who estimated the value and they came to the Holy Prophet, and said

الشُّفْعَةُ لِكُلِّ شَرِيكٍ لَمْ يُقَاسِمْ.

The right of al- Shuf’ah (pre-emption) of an asset belongs to a business partner who has not yet departed partnership.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ دَارٍ فِيهَا دُورٌ وَ طَرِيقُهُمْ وَاحِدٌ فِي عَرْصَةِ الدَّارِ فَبَاعَ بَعْضُهُمْ مَنْزِلَهُ مِنْ رَجُلٍ هَلْ لِشُرَكَائِهِ فِي الطَّرِيقِ أَنْ يَأْخُذُوا بِالشُّفْعَةِ فَقَالَ إِنْ كَانَ بَاعَ الدَّارَ وَ حَوَّلَ بَابَهَا إِلَى طَرِيقٍ غَيْرِ ذَلِكَ فَلَا شُفْعَةَ لَهُمْ وَ إِنْ بَاعَ الطَّرِيقَ مَعَ الدَّارِ فَلَهُمُ الشُّفْعَةُ.

“Regarding my question before ‘ Abd Allah (a.s.), about a house which is among the houses that have one driveway through a courtyard and one of them sells to a man, if the people sharing the driveway can apply their al-Shuf’ (one’s rights of pre-emption). He (the Imam) said, ‘If he has sold his house and has changed it

إِذَا وَقَعَتِ السِّهَامُ ارْتَفَعَتِ الشُّفْعَةُ.

“Abu Ja‘far (a.s.), has said, ‘When division takes place, al-Shuf ’ (one’s rights of pre- emption) ceases to apply.’”

قَضَى رَسُولُ اللَّهِ ص بِالشُّفْعَةِ بَيْنَ الشُّرَكَاءِ فِي الْأَرَضِينَ وَ الْمَسَاكِنِ وَ قَالَ لَا ضَرَرَ وَ لَا ضِرَارَ وَ قَالَ إِذَا رُفَّتِ الْأُرَفُ وَ حُدَّتِ الْحُدُودُ فَلَا شُفْعَةَ[2].

Abu ‘Abd Allah (a.s.), has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, issued a judgment in favor of al- Shuf’ (one’s rights of pre-emption) in the case of partners in the ownership of land and houses, saying, “Harming and causing harm be

سَأَلْتُهُ عَنِ الشُّفْعَةِ فِي الدُّورِ أَ شَيْ‌ءٌ وَاجِبٌ لِلشَّرِيكِ وَ يُعْرَضُ عَلَى الْجَارِ فَهُوَ أَحَقُّ بِهَا مِنْ غَيْرِهِ فَقَالَ الشُّفْعَةُ فِي الْبُيُوعِ إِذَا كَانَ شَرِيكاً فَهُوَ أَحَقُّ بِهَا بِالثَّمَنِ‌[1].

“This is concerning my question before abu ‘Abd Allah (a.s.), about al-Shuf’ (one’s rights of pre-emption) in the case of houses; if it is obligatory on the neighbor to offer to the neighbor because of his priority right to buy. He (the Imam) said, ‘Al-Shuf’ (one’s rights of pre-emption) is applicable in selling if one

لَيْسَ لِلْيَهُودِيِّ وَ النَّصْرَانِيِّ شُفْعَةٌ وَ قَالَ لَا شُفْعَةَ إِلَّا لِشَرِيكٍ غَيْرِ مُقَاسِمٍ وَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَصِيُّ الْيَتِيمِ بِمَنْزِلَةِ أَبِيهِ يَأْخُذُ لَهُ الشُّفْعَةَ إِنْ كَانَ لَهُ رَغْبَةٌ فِيهِ وَ قَالَ لِلْغَائِبِ شُفْعَةٌ.

“Abu ‘Abdillah (a.s.), has said, ‘Al-Shuf’ (one’s rights of pre-emption) does not apply in the case of the Jew and the Christian.‘ And he said, ‘It only applies to a partner who has not concluded the partnership.’ He (the Imam) has said, that ’Amir al-Mu’minin (a.s.) has said, ‘The Executor of the will for an orphan is

لَا تَكُونُ الشُّفْعَةُ إِلَّا لِشَرِيكَيْنِ مَا لَمْ يُقَاسِمَا فَإِذَا صَارُوا ثَلَاثَةً فَلَيْسَ لِوَاحِدٍ مِنْهُمْ شُفْعَةٌ.

‘Al-Shuf’ (one’s rights of pre-emption) is applicable only between two partners who have not concluded the partnership. If they become three then one of them does not have such right.’”

سَأَلْتُهُ عَنِ الشُّفْعَةِ لِمَنْ هِيَ وَ فِي أَيِّ شَيْ‌ءٍ هِيَ وَ لِمَنْ تَصْلُحُ وَ هَلْ يَكُونُ فِي الْحَيَوَانِ شُفْعَةٌ وَ كَيْفَ هِيَ فَقَالَ الشُّفْعَةُ جَائِزَةٌ فِي كُلِّ شَيْ‌ءٍ- مِنْ حَيَوَانٍ أَوْ أَرْضٍ أَوْ مَتَاعٍ إِذَا كَانَ الشَّيْ‌ءُ بَيْنَ شَرِيكَيْنِ لَا غَيْرِهِمَا فَبَاعَ أَحَدُهُمَا نَصِيبَهُ فَشَرِيكُهُ أَحَقُّ بِهِ مِنْ غَيْرِهِ وَ إِنْ زَادَ عَلَى الِاثْنَيْنِ فَلَا شُفْعَةَ لِأَحَدٍ مِنْه

Al-Shuf ’ is applicable to animals, land or assets if it is between two partners and not more than two. When one of them sells his share then his partner has such right more than others, but if they are more than two it does not apply to one of them.’ It is also narrated that it does not apply to anything other than la

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع دَارٌ بَيْنَ قَوْمٍ اقْتَسَمُوهَا فَأَخَذَ كُلُّ وَاحِدٍ مِنْهُمْ قِطْعَةً وَ بَنَاهَا وَ تَرَكُوا بَيْنَهُمْ سَاحَةً فِيهَا مَمَرُّهُمْ فَجَاءَ رَجُلٌ فَاشْتَرَى نَصِيبَ بَعْضِهِمْ أَ لَهُ ذَلِكَ قَالَ نَعَمْ وَ لَكِنْ يَسُدُّ بَابَهُ وَ يَفْتَحُ بَاباً إِلَى الطَّرِيقِ أَوْ يَنْزِلُ مِنْ فَوْقِ الْبَيْتِ وَ يَسُدُّ بَابَهُ فَإِنْ أَرَادَ صَاحِبُ الطَّرِيقِ بَيْعَهُ فَإِنَّهُمْ أَحَقّ

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a house which a certain people divided, each one took a piece, built and left in between a courtyard with the driveway on it. A man came and bought the share of someone among them; if he can do so. He (the Imam) said, ‘Yes, he can do so but

الشُّفْعَةُ لَا تَكُونُ إِلَّا لِشَرِيكٍ لَمْ يُقَاسِمْ.

“We heard abu ‘Abd Allah (a.s.), saying, ‘ Al-Shuf ’ (one’s rights of pre-emption) is applicable only between two partners who have not concluded their partnership.’”

قَالَ رَسُولُ اللَّهِ ص‌ لَا شُفْعَةَ فِي سَفِينَةٍ وَ لَا فِي نَهَرٍ وَ لَا فِي طَرِيقٍ.[1]

Al-Shuf ’ (one’s rights of pre-emption) does not apply to ship, canal or road.’”

اكْتَرَيْتُ بَغْلًا إِلَى قَصْرِ ابْنِ هُبَيْرَةَ ذَاهِباً وَ جَائِياً بِكَذَا وَ كَذَا وَ خَرَجْتُ فِي طَلَبِ غَرِيمٍ لِي فَلَمَّا صِرْتُ قُرْبَ قَنْطَرَةِ الْكُوفَةِ خُبِّرْتُ أَنَّ صَاحِبِي تَوَجَّهَ إِلَى النِّيلِ فَتَوَجَّهْتُ نَحْوَ النِّيلِ فَلَمَّا أَتَيْتُ النِّيلَ خُبِّرْتُ أَنَّ صَاحِبِي تَوَجَّهَ إِلَى بَغْدَادَ فَاتَّبَعْتُهُ وَ ظَفِرْتُ بِهِ وَ فَرَغْتُ مِمَّا بَيْنِي وَ بَيْنَهُ وَ رَجَعْنَا إِلَى الْك

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Wallad al-Hannat who has said the following: “I once rented a mule to Qasr ibn Hubayrah for both ways for so and so much amount. I left in search of my debtor and when I reached near the bridge of al-Kufah, I was informed that my d

قَضَى النَّبِيُّ ص فِي رَجُلٍ بَاعَ نَخْلًا وَ اسْتَثْنَى عَلَيْهِ نَخْلَةً فَقَضَى لَهُ رَسُولُ اللَّهِ ص بِالْمَدْخَلِ إِلَيْهَا وَ الْمَخْرَجِ مِنْهَا وَ مَدَى جَرَائِدِهَا[1].

“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, issued a judgment, in the case of a man who sold a garden with the exception of one tree, that gave it a path to go to and come out and for its twigs.’”

قَالَ رَسُولُ اللَّهِ ص‌ مَا بَيْنَ بِئْرِ الْمَعْطِنِ إِلَى بِئْرِ الْمَعْطِنِ أَرْبَعُونَ ذِرَاعاً وَ مَا بَيْنَ بِئْرِ النَّاضِحِ إِلَى بِئْرِ النَّاضِحِ سِتُّونَ ذِرَاعاً وَ مَا بَيْنَ الْعَيْنِ إِلَى الْعَيْنِ خَمْسُمِائَةِ ذِرَاعٍ وَ الطَّرِيقُ إِذَا تَشَاحَّ عَلَيْهِ أَهْلُهُ فَحَدُّهُ سَبْعَةُ أَذْرُعٍ.

“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, assigned the distance between two wells for drinking water to be forty Dhira‘ (arms length) and between two irrigating wells sixty Dhira‘ and between two water fou

أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ع عَنْ حَظِيرَةٍ بَيْنَ دَارَيْنِ فَزَعَمَ أَنَّ عَلِيّاً ع قَضَى لِصَاحِبِ الدَّارِ الَّذِي مِنْ قِبَلِهِ الْقِمَاطُ[3].

“This is concerning my question before abu ‘Abd Allah (a.s.), about the yard between two houses and he (the Imam) expressed certainty about the judgment of Ali (a.s.), in such case in favor of the house toward which the fence is facing.’”

أَنَّ النَّبِيَّ ص قَضَى فِي هَوَائِرِ[4] النَّخْلِ أَنْ تَكُونَ النَّخْلَةُ وَ النَّخْلَتَانِ لِلرَّجُلِ فِي حَائِطِ الْآخَرِ فَيَخْتَلِفُونَ فِي حُقُوقِ ذَلِكَ فَقَضَى فِيهَا أَنَّ لِكُلِّ نَخْلَةٍ مِنْ أُولَئِكَ مِنَ الْأَرْضِ مَبْلَغَ جَرِيدَةٍ مِنْ جَرَائِدِهَا حِينَ بُعْدِهَا.

“The Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, issued a judgment about the size of the area around one or two palm trees that a man may have in a garden which is disputed for each tree to be an area covered by its longest branch or twig.’”

يَقُولُ‌ حَرِيمُ الْبِئْرِ الْعَادِيَّةِ[1] أَرْبَعُونَ ذِرَاعاً حَوْلَهَا وَ فِي رِوَايَةٍ أُخْرَى خَمْسُونَ ذِرَاعاً إِلَّا أَنْ يَكُونَ إِلَى عَطَنٍ أَوْ إِلَى الطَّرِيقِ فَيَكُونُ أَقَلَّ مِنْ ذَلِكَ إِلَى خَمْسَةٍ وَ عِشْرِينَ ذِرَاعاً

‘The distance between two old wells must be forty Dhira‘ around it and between two wells for drinking water fifty Dhira‘ unless it is near the road, in which case it is less than twenty five Dhira‘.”’

يَكُونُ بَيْنَ الْبِئْرَيْنِ إِنْ كَانَتْ أَرْضاً صُلْبَةً خَمْسُمِائَةِ ذِرَاعٍ وَ إِنْ كَانَتْ أَرْضاً رِخْوَةً فَأَلْفُ ذِرَاعٍ.

“Abu ‘Abd Allah (a.s.), has said, ‘The necessary distance between two wells if the land is solid must be five hundred Dhira‘ and if the land is soft then it must be one thousand Dhira‘.’”

حَرِيمُ النَّهَرِ حَافَتَاهُ وَ مَا يَلِيهَا.

“He (the Imam) (a.s.), has said, the restricted area around a canal is up to its edge and that which adjoins it.”

مَا بَيْنَ بِئْرِ الْمَعْطِنِ إِلَى بِئْرِ الْمَعْطِنِ أَرْبَعُونَ ذِرَاعاً وَ مَا بَيْنَ بِئْرِ النَّاضِحِ إِلَى بِئْرِ النَّاضِحِ سِتُّونَ ذِرَاعاً وَ مَا بَيْنَ الْعَيْنِ إِلَى الْعَيْنِ يَعْنِي الْقَنَاةَ خَمْسُمِائَةِ ذِرَاعٍ وَ الطَّرِيقُ يَتَشَاحُّ عَلَيْهِ أَهْلُهُ فَحَدُّهُ سَبْعَةُ أَذْرُعٍ.

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, assigned the distance between two wells for drinking water to be forty Dhira‘ (arms length) and between two irrigating wells sixty Dhira‘ and between two water foun

سَأَلْتُهُ عَنْ خُصٍّ بَيْنَ دَارَيْنِ فَزَعَمَ‌[2] أَنَّ عَلِيّاً ع قَضَى بِهِ لِصَاحِبِ الدَّارِ الَّذِي مِنْ قِبَلِهِ وَجْهُ الْقِمَاطِ[3].

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a fence between two houses, he (the Imam) (a.s.), expressed certainty about the judgment of Ali (a.s.), which was in favor of the house toward which the fence was facing.’"

عَلَيْهِ الْكِرَاءُ وَ يُقَوِّمُ صَاحِبُ الدَّارِ الْغَرْسَ وَ الزَّرْعَ قِيمَةَ عَدْلٍ فَيُعْطِيهِ الْغَارِسَ وَ إِنْ كَانَ اسْتَأْمَرَ فَعَلَيْهِ الْكِرَاءُ وَ لَهُ الْغَرْسُ وَ الزَّرْعُ يَقْلَعُهُ وَ يَذْهَبُ بِهِ حَيْثُ شَاءَ.

2. Ali ibn Ibrahim has narrated from his father from ibn Faddal from Ali ibn ‘Uqbah from Musa ibn ‘Ukayl al-Numayriy from Muhammad ibn Muslim who has said the following: “About the case of a man who rents a house in which there is a garden, in the garden he plants palm trees and other fruit bearing trees and fruits and

سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‌ إِذَا كَانَ الْجَوْرُ أَغْلَبَ مِنَ الْحَقِّ لَمْ يَحِلَّ لِأَحَدٍ أَنْ يَظُنَّ بِأَحَدٍ خَيْراً حَتَّى يَعْرِفَ ذَلِكَ مِنْهُ.

When injustice is more than the truth, it is not lawful for anyone to think good of anyone until he finds it out to be the case/”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّهُ قَدْ ذَهَبَ مَالِي وَ تَفَرَّقَ مَا فِي يَدِي وَ عِيَالِي كَثِيرٌ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع إِذَا قَدِمْتَ الْكُوفَةَ فَافْتَحْ بَابَ حَانُوتِكَ وَ ابْسُطْ بِسَاطَكَ وَ ضَعْ مِيزَانَكَ وَ تَعَرَّضْ لِرِزْقِ رَبِّكَ‌[3] قَالَ فَلَمَّا أَنْ قَدِمَ فَتَحَ بَابَ حَانُوتِهِ وَ بَسَطَ بِسَاطَهُ وَ وَضَعَ مِيزَانَهُ قَالَ فَتَعَجَّبَ مَنْ حَوْلَهُ بِأَنْ لَيْسَ فِي بَيْتِهِ

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from abu ‘Umarah al-Tayyar who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, that my assets are gone, my belongings have scattered and I have a large family. Abu ‘Abd Allah, ‘Alayhi al-Salam, then said, ‘When you arri

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَنْ زَرَعَ حِنْطَةً فِي أَرْضٍ فَلَمْ يَزْكُ زَرْعُهُ‌[2] أَوْ خَرَجَ زَرْعُهُ كَثِيرَ الشَّعِيرِ فَبِظُلْمٍ عَمِلَهُ فِي مِلْكِ رَقَبَةِ الْأَرْضِ أَوْ بِظُلْمٍ لِمُزَارِعِيهِ وَ أَكَرَتِهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- فَبِظُلْمٍ مِنَ الَّذِينَ هادُوا حَرَّمْنا عَلَيْهِمْ طَيِّباتٍ أُحِلَّتْ لَهُمْ‌[3] يَعْنِي لُحُومَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ قَالَ إ

“I once heard abu ‘Abd Allah (a.s.), saying, ‘If one plants wheat in a land and it does not come pure or the plantation grows with a great deal of barley, it is because of the injustice of his work to the piece of land that he owns or it is because of the injustice of his workers. Allah, most Majestic, most Glorious, s

سَأَلَ ابْنُ أَبِي الْعَوْجَاءِ هِشَامَ بْنَ الْحَكَمِ فَقَالَ لَهُ أَ لَيْسَ اللَّهُ حَكِيماً قَالَ بَلَى وَ هُوَ أَحْكَمُ الْحَاكِمِينَ قَالَ فَأَخْبِرْنِي عَنْ قَوْلِهِ عَزَّ وَ جَلَّ- فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ مَثْنى‌ وَ ثُلاثَ وَ رُباعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَواحِدَةً[1] أَ لَيْسَ هَذَا فَرْضاً قَالَ بَلَى قَالَ فَأَخْبِرْنِي عَنْ قَوْلِهِ عَزَّ وَ جَلَّ- وَ لَنْ تَسْتَطِيعُوا أَنْ ت

“Once, ibn abu al-‘Awja’ asked Hisham ibn al-Hakam, ’Is not Allah wise?’ Hisham ibn al-Hakam replied, ’Yes, He is. He is the most firm of the judges.’ He (ibn abu al-’Awja’) then asked, ’Tell me about the words of Allah, most Majestic, most Glorious, “Marry whomever of women you like, two, three or four and if you fear

إِنَّ اللَّهَ تَعَالَى أَحَلَّ الْفَرْجَ لِعِلَلِ مَقْدُرَةِ الْعِبَادِ فِي الْقُوَّةِ عَلَى الْمَهْرِ وَ الْقُدْرَةِ عَلَى الْإِمْسَاكِ فَقَالَ‌ فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ مَثْنى‌ وَ ثُلاثَ وَ رُباعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَواحِدَةً أَوْ ما مَلَكَتْ أَيْمانُكُمْ‌[1] وَ قَالَ‌ وَ مَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَناتِ الْمُؤْمِناتِ فَمِنْ ما مَلَكَتْ أَيْمانُكُمْ

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Hisham ibn al-Hakam who has said the following: “He (the Imam) (a.s.), has said, ‘Allah, most High has made marriage lawful on the basis of His servants’ ability to pay mahr (dower) and their ability to provide maintenance, so He has said, “Marry wh

كَانَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا أَرَادَ أَنْ يُزَوِّجَ قَالَ- الْحَمْدُ لِلَّهِ أَحْمَدُهُ وَ أَسْتَعِينُهُ وَ أُومِنُ بِهِ وَ أَتَوَكَّلُ عَلَيْهِ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ‌ بِالْهُدى‌ وَ دِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَ لَوْ كَرِهَ الْمُشْرِكُونَ* وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آل

4. Ahmad ibn Muhammad has narrated from ibn al-‘Arzamiy from his father who has said the following: “When ’Amir al-Mu’minin, ‘Alayhi al-Salam, wanted to solemnize a marriage he would say, ‘All praise belongs to Allah, I praise Him, beg assistance from Him, believe in Him and place my trust with Him and I testify that n

خَطَبَ الرِّضَا ع هَذِهِ الْخُطْبَةَ- الْحَمْدُ لِلَّهِ الَّذِي حَمِدَ فِي الْكِتَابِ نَفْسَهُ وَ افْتَتَحَ بِالْحَمْدِ كِتَابَهُ وَ جَعَلَ الْحَمْدَ أَوَّلَ جَزَاءِ مَحَلِّ نِعْمَتِهِ وَ آخِرَ دَعْوَى أَهْلِ جَنَّتِهِ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ شَهَادَةً أُخْلِصُهَا لَهُ وَ أَدَّخِرُهَا عِنْدَهُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ خَاتَمِ النُّبُوَّةِ وَ خَيْرِ الْبَرِيَّةِ وَ

7. Ahmad ibn Muhammad has narrated from Mu‘awiyah ibn Hakim who has said the following: “Al-Rida’, ‘Alayhi al-Salam, once read the following as Khutbah (sermon) when solemnizing a marriage: ‘All praise belongs to Allah who has praised Himself in the book and has opened His book with it, has made it the first reward of

لَمَّا أَرَادَ رَسُولُ اللَّهِ ص أَنْ يَتَزَوَّجَ خَدِيجَةَ بِنْتَ خُوَيْلِدٍ أَقْبَلَ أَبُو طَالِبٍ فِي أَهْلِ بَيْتِهِ وَ مَعَهُ نَفَرٌ مِنْ قُرَيْشٍ حَتَّى دَخَلَ عَلَى وَرَقَةَ بْنِ نَوْفَلٍ عَمِّ خَدِيجَةَ فَابْتَدَأَ أَبُو طَالِبٍ بِالْكَلَامِ فَقَالَ الْحَمْدُ لِرَبِّ هَذَا الْبَيْتِ الَّذِي جَعَلَنَا مِنْ زَرْعِ إِبْرَاهِيمَ وَ ذُرِّيَّةِ إِسْمَاعِيلَ وَ أَنْزَلَنَا حَرَماً آمِناً وَ جَعَلَنَا الْحُكَّامَ عَل

9. Certain persons of our people have narrated from Ali ibn al-Husayn from Ali ibn Hassan from ‘Abd al-Rahman ibn Kathir who has said the following: “When the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, decided to marry Khadijah daughter of Khuwayli

إِنَّ الْجَدَّ إِذَا زَوَّجَ ابْنَةَ ابْنِهِ وَ كَانَ أَبُوهَا حَيّاً وَ كَانَ الْجَدُّ مَرْضِيّاً جَازَ قُلْنَا فَإِنْ هَوِيَ أَبُو الْجَارِيَةِ هَوًى وَ هَوِيَ الْجَدُّ هَوًى وَ هُمَا سَوَاءٌ فِي الْعَدْلِ وَ الرِّضَا قَالَ أَحَبُّ إِلَيَّ أَنْ تَرْضَى بِقَوْلِ الْجَدِّ.

“Abu ‘Abd Allah (a.s.), has said, ‘If a grandfather gives his granddaughter in marriage and his son is living but grandfather is ill, still marriage is binding.’ We then asked, ‘What happens if the father loves one and grandfather loves another man and they both are equal in justice and agreement?’ He (the Imam) said,

سُئِلَ أَبُو جَعْفَرٍ ع عَنِ الْمَهَارِيَّةِ[1] يَشْتَرِطُ عَلَيْهَا عِنْدَ عُقْدَةِ النِّكَاحِ أَنْ يَأْتِيَهَا مَتَى شَاءَ كُلَّ شَهْرٍ وَ كُلَّ جُمْعَةٍ يَوْماً وَ مِنَ النَّفَقَةِ كَذَا وَ كَذَا قَالَ لَيْسَ ذَلِكَ الشَّرْطُ بِشَيْ‌ءٍ وَ مَنْ تَزَوَّجَ امْرَأَةً فَلَهَا مَا لِلْمَرْأَةِ مِنَ النَّفَقَةِ وَ الْقِسْمَةِ وَ لَكِنَّهُ إِذَا تَزَوَّجَ امْرَأَةً فَخَافَتْ مِنْهُ نُشُوزاً أَوْ خَافَتْ أَنْ يَتَزَوَّجَ ع

“Abu Abu Ja’far (a.s.), was asked about the case of a man who married a woman who could only be visited during the day because of a condition at the time of forming marriage that he could visit her whenever he wants, like every month, every week one day with so and so amount for expenses. He (the Imam) said, ‘Such cond

أَنَّ ضُرَيْساً كَانَتْ تَحْتَهُ بِنْتُ حُمْرَانَ فَجَعَلَ لَهَا أَنْ لَا يَتَزَوَّجَ عَلَيْهَا وَ أَنْ لَا يَتَسَرَّى أَبَداً فِي حَيَاتِهَا وَ لَا بَعْدَ مَوْتِهَا عَلَى أَنْ جَعَلَتْ لَهُ هِيَ أَنْ لَا تَتَزَوَّجَ بَعْدَهُ وَ جَعَلَا عَلَيْهِمَا مِنَ الْهَدْيِ وَ الْحَجِّ وَ الْبُدْنِ وَ كُلَّ مَالِهِمَا فِي الْمَسَاكِينِ إِنْ لَمْ يَفِ كُلُّ وَاحِدٍ مِنْهُمَا لِصَاحِبِهِ ثُمَّ إِنَّهُ أَتَى أَبَا عَبْدِ اللَّهِ ع

“Durays was married to the daughter of Humran with the condition that he will not marry a second wife on her and will never do anything secretly against her in her lifetime and after her death and a condition on her not to marry anyone after him. They set upon each other the condition of offering sacrifice, al-Hajj, an

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ تَكُونُ لِبَعْضِ وُلْدِهِ جَارِيَةٌ وَ وُلْدُهُ صِغَارٌ فَقَالَ لَا يَصْلُحُ أَنْ يَطَأَهَا حَتَّى يُقَوِّمَهَا قِيمَةَ عَدْلٍ ثُمَّ يَأْخُذَهَا وَ يَكُونُ لِوَلَدِهِ عَلَيْهِ ثَمَنُهَا.

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Dawood Bin Sirhan who said, ‘I said to Abu Abdullah asws , a man, there happens to be a slave girl for one of his son, and his son is young. So he asws said: ‘It is not correct that he sleeps with her until he evaluates her with a just price, then

يُقَوِّمُهَا قِيمَةَ عَدْلٍ ثُمَّ يَأْخُذُهَا وَ يَكُونُ لِوَلَدِهِ عَلَيْهِ ثَمَنُهَا.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Abu Al Sabbah, (It has been narrated) from Abu Abdullah asws regarding the man, there happens to be a slave girl for one of his young sons. Is it correct for him that he sleeps with her?’ So he asws said: ‘He would evaluate her with a just price,

جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ ص فَقَالَتْ يَا رَسُولَ اللَّهِ مَا حَقُّ الزَّوْجِ عَلَى الْمَرْأَةِ فَقَالَ لَهَا أَنْ تُطِيعَهُ وَ لَا تَعْصِيَهُ وَ لَا تَصَدَّقَ مِنْ بَيْتِهِ إِلَّا بِإِذْنِهِ وَ لَا تَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِهِ وَ لَا تَمْنَعَهُ نَفْسَهَا وَ إِنْ كَانَتْ عَلَى ظَهْرِ قَتَبٍ‌[1] وَ لَا تَخْرُجَ مِنْ بَيْتِهَا إِلَّا بِإِذْنِهِ وَ إِنْ خَرَجَتْ مِنْ بَيْتِهَا بِغَيْرِ إِذْنِهِ لَعَنَتْ

“Abu Ja‘far (a.s.), has said that once a woman came to the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and asked, ‘What is the right of husband on a woman?’ He (the Messenger of Allah) said to her, ‘She must yield to and obey him and must not oppose and d

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ أَيُّمَا امْرَأَةٍ بَاتَتْ وَ زَوْجُهَا عَلَيْهَا سَاخِطٌ فِي حَقٍّ لَمْ تُقْبَلْ مِنْهَا صَلَاةٌ حَتَّى يَرْضَى عَنْهَا وَ أَيُّمَا امْرَأَةٍ تَطَيَّبَتْ لِغَيْرِ زَوْجِهَا لَمْ تُقْبَلْ مِنْهَا صَلَاةٌ حَتَّى تَغْتَسِلَ مِنْ طِيبِهَا كَغُسْلِهَا مِنْ جَنَابَتِهَا.

“Abu ‘Abd Allah (a.s.), has said, ‘If a woman passes a night and her husband is angry with her because of a right to which she does not yield, her Salat (prayer) is not accepted until he becomes happy with her. If a woman wears perfume for other than her husband, her Salat (prayer) is not accepted until she washes them

ثَلَاثَةٌ لَا يُرْفَعُ لَهُمْ عَمَلٌ عَبْدٌ آبِقٌ وَ امْرَأَةٌ زَوْجُهَا عَلَيْهَا سَاخِطٌ وَ الْمُسْبِلُ إِزَارَهُ خُيَلَاءَ.

“Abu ‘Abd Allah (a.s.), has said, ‘The good deeds of three kinds of people cannot rise up. One is a runaway slave, a woman whose husband is not happy with her and one who drags his gown on the ground out of pride.’”

جِهَادُ الْمَرْأَةِ حُسْنُ التَّبَعُّلِ‌[3].

“Abu Ibrahim (a.s.), has said, ‘Jihad (struggle for the cause of Allah) of a woman is her living a proper spousal life.’”

ثَلَاثَةٌ لَا تُقْبَلُ لَهُمْ صَلَاةٌ عَبْدٌ آبِقٌ مِنْ مَوَالِيهِ حَتَّى يَضَعَ يَدَهُ فِي أَيْدِيهِمْ وَ امْرَأَةٌ بَاتَتْ وَ زَوْجُهَا عَلَيْهَا سَاخِطٌ وَ رَجُلٌ أَمَّ قَوْماً وَ هُمْ لَهُ كَارِهُونَ.

“Abu ‘Abd Allah (a.s.), has said, ‘Salat (prayer) of three kinds of people is not accepted. One is a runaway slave from his masters until he places his hand in their hands, a woman who passes the night when her husband is angry with her and a man who leads a people in Salat (prayer) and they dislike him.’”

رَسُولُ اللَّهِ ص لَوْ أَمَرْتُ أَحَداً أَنْ يَسْجُدَ لِأَحَدٍ لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا.

“Abu ‘ Abd Allah (a.s.), has said that once a people came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, ‘O Messenger of Allah, we saw a people who prostrate for each other.’ The Messenger of Allah, O Allah, grant compensation to Muham

جَاءَتِ امْرَأَةٌ إِلَى رَسُولِ اللَّهِ ص فَقَالَتْ يَا رَسُولَ اللَّهِ مَا حَقُّ الزَّوْجِ عَلَى الْمَرْأَةِ قَالَ أَكْثَرُ مِنْ ذَلِكَ‌[1] فَقَالَتْ فَخَبِّرْنِي عَنْ شَيْ‌ءٍ مِنْهُ فَقَالَ لَيْسَ لَهَا أَنْ تَصُومَ إِلَّا بِإِذْنِهِ يَعْنِي تَطَوُّعاً وَ لَا تَخْرُجَ مِنْ بَيْتِهَا إِلَّا بِإِذْنِهِ وَ عَلَيْهَا أَنْ تَطَيَّبَ بِأَطْيَبِ طِيبِهَا وَ تَلْبَسَ أَحْسَنَ ثِيَابِهَا وَ تَزَيَّنَ بِأَحْسَنِ زِينَتِهَا و

“Abu ‘Abd Allah (a.s.), has said that once a woman came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and asked, ‘O Messenger of Allah, what is the right of husband on the wife?’ He (the Messenger of Allah) said, ‘Should I tell you a great deal