ع حَبْسُ الْإِمَامِ بَعْدَ الْحَدِّ ظُلْمٌ[2].
Hadith.3266 - In the narration of Ahmad ibn Abi Abdillah al-Barqi, Imam Ali ibn Abi Talib (as) said: "It is obligatory upon the Imam to imprison the corrupt among the scholars, the ignorant among the physicians, and the bankrupt among those who rent out property." And Imam (as) also said: "Imprisonment by the Imam afte
الْبَيِّنَةُ عَلَى الْمُدَّعِي وَ الْيَمَيِنُ عَلَى الْمُدَّعَى عَلَيْهِ وَ الصُّلْحُ جَائِزٌ بَيْنَ الْمُسْلِمِينَ[3] إِلَّا صُلْحاً أَحَلَّ حَرَاماً أَوْ حَرَّمَ حَلَالًا[4]
كُلُّ وَاحِدٍ مِنْهُمَا لِصَاحِبِهِ لَكَ مَا عِنْدَكَ وَ لِي مَا عِنْدِي فَقَالَ لَا بَأْسَ بِذَلِكَ إِذَا تَرَاضَيَا وَ طَابَتْ أَنْفُسُهُمَا[1].
Hadith.3268 - Al-Ala' narrated from Muhammad ibn Muslim, who reported from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding two men, each of whom had some food stored with the other, but neither knew exactly how much he had with his companion. They said to each other, "You keep what is with you, and I will keep
لِأَبِي الْحَسَنِ ع رَجُلٌ يَهُودِيٌّ أَوْ نَصْرَانِيٌّ كَانَتْ لَهُ عِنْدِي أَرْبَعَةُ آلَافِ دِرْهَمٍ فَمَاتَ أَ لِي أَنْ أُصَالِحَ وَرَثَتَهُ وَ لَا أُعْلِمَهُمْ كَمْ كَانَ قَالَ لَا يَجُوزُ حَتَّى تُخْبِرَهُمْ[2].
Hadith.3269 - Ali ibn Abi Hamzah said: I asked Abu al-Hasan (as) about a Jewish or Christian man who had a debt of four thousand dirhams with me, and he died. I asked: "Is it lawful for me to settle with his heirs without informing them of the exact amount?" Imam (as) said: "It is not permissible until you inform them.
لَهُ انْقُدْ لِي مِنَ الَّذِي لِي كَذَا وَ كَذَا وَ أَضَعُ لَكَ بَقِيَّتَهُ أَوْ يَقُولُ انْقُدْ لِي بَعْضاً وَ أَمُدُّ لَكَ فِي الْأَجَلِ فِيمَا بَقِيَ فَقَالَ لَا أَرَى بِهِ بَأْساً مَا لَمْ يَزِدْ عَلَى رَأْسِ مَالِهِ شَيْئاً يَقُولُ اللَّهُ عَزَّ وَ جَلَّ- فَلَكُمْ رُؤُسُ أَمْوالِكُمْ لا تَظْلِمُونَ وَ لا تُظْلَمُونَ[1].
Hadith.3270 - Aban narrated from Muhammad ibn Muslim, who reported from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who owes a debt with a specified due date. The creditor comes to him and says, "Pay me such-and-such amount from what you owe, and I will waive the rest," or says, "Pay me a part now, an
لَا بَأْسَ بِهِ وَ إِنْ لَمْ يَكُنْ سَاعَرَهُ عَلَى ذَلِكَ[3].
Hadith.3271 - Hammad narrated from al-Halabi, who reported from Abu Abdillah (as) regarding a man who gives a specific amount of wheat to a miller to grind for a fee in dirhams. After the milling is completed, the man pays the miller the agreed dirhams along with a portion of the ground wheat, as this is a customary pr
سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنِّي كُنْتُ عِنْدَ قَاضٍ مِنْ قُضَاةِ الْمَدِينَةِ فَأَتَاهُ رَجُلَانِ فَقَالَ أَحَدُهُمَا إِنِّي اكْتَرَيْتُ مِنْ هَذَا دَابَّةً لِيُبَلِّغَنِي عَلَيْهَا مِنْ كَذَا وَ كَذَا إِلَى كَذَا وَ كَذَا فَلَمْ يُبَلِّغْنِي الْمَوْضِعَ فَقَالَ الْقَاضِي لِصَاحِبِ الدَّابَّةِ بَلَّغْتَهُ إِلَى الْمَوْضِعِ قَالَ لَا قَدْ أَعْيَتْ دَابَّتِي فَلَمْ تَبْلُغْ فَقَالَ لَهُ الْقَاضِي لَيْسَ لَكَ
Hadith.3272 - Al-Hasan ibn Mahbub narrated from al-Ala', who reported from Muhammad ibn Muslim: I heard Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) say: "I was once with a judge in Medina when two men approached him. One of them said: 'I hired this man's animal to take me from such-and-such place to such-and-such pla
أَحَدُهُمَا إِنِّي تَكَارَيْتُ إِبِلَ هَذَا الرَّجُلِ لِيَحْمِلَ لِي مَتَاعاً إِلَى بَعْضِ الْمَعَادِنِ فَاشْتَرَطْتُ أَنْ يُدْخِلَنِي الْمَعْدِنَ يَوْمَ كَذَا وَ كَذَا لِأَنَّ بِهَا سُوقاً أَتَخَوَّفُ أَنْ يَفُوتَنِي فَإِنِ احْتُبِسْتُ عَنْ ذَلِكَ حَطَطْتُ مِنَ الْكِرَاءِ عَنْ كُلِّ يَوْمٍ احْتَبَسْتُهُ كَذَا وَ كَذَا وَ إِنَّهُ حَبَسَنِي عَنْ ذَلِكَ الْوَقْتِ كَذَا وَ كَذَا يَوْماً فَقَالَ الْقَاضِي هَذَا شَرْطٌ فَ
Hadith.3273 - Mansur ibn Yunus narrated from Muhammad al-Halabi: I was sitting with a judge, and Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) was also present. Two men approached the judge. One of them said: "I hired this man's camels to transport my goods to a certain mine. I stipulated that he must get me there on a
أَحَدُهُمَا الدِّرْهَمَانِ لِي وَ قَالَ الْآخَرُ هُمَا بَيْنِي وَ بَيْنَكَ فَقَالَ أَمَّا الَّذِي قَالَ هُمَا بَيْنِي وَ بَيْنَكَ فَقَدْ أَقَرَّ بِأَنَّ أَحَدَ الدِّرْهَمَيْنِ لَيْسَ لَهُ وَ أَنَّهُ لِصَاحِبِهِ وَ يُقْسَمُ الْآخَرُ بَيْنَهُمَا[3].
'They are shared between me and you,' he has admitted that one of the dirhams does not belong to him and is his companion's. The remaining dirham should be divided equally between them."
أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلَيْنِ كَانَ لَهُمَا مَالٌ مِنْهُ بِأَيْدِيهِمَا وَ مِنْهُ مُتَفَرِّقٌ عَنْهُمَا فَاقْتَسَمَا بِالسَّوِيَّةِ مَا كَانَ فِي أَيْدِيهِمَا وَ مَا كَانَ غَائِباً فَهَلَكَ نَصِيبُ أَحَدِهِمَا مِمَّا كَانَ عَنْهُ غَائِباً وَ اسْتَوْفَى الْآخَرُ أَ يَرُدُّ عَلَى صَاحِبِهِ قَالَ نَعَمْ مَا يَذْهَبُ بِمَالِهِ[1].
I asked Abu Abdillah (as) about two men who had shared wealth. Some of it was in their possession, and some of it was scattered and not in their hands. They divided equally what was in their possession, as well as what was absent. Later, one of them lost his share of the absent wealth, while the other received his shar
فِي رِوَايَةِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنِ ابْنِ طَرَفَةَ[2] أَنَّ رَجُلَيْنِ ادَّعَيَا بَعِيراً فَأَقَامَ كُلُّ وَاحِدٍ مِنْهُمَا بَيِّنَةً فَجَعَلَهُ عَلِيٌّ ع بَيْنَهُمَا[3].
Hadith.3276 - In the narration of Ibn Faddal, from Abu Jamilah, from Simak ibn Harb, from Ibn Tarafah: Two men claimed ownership of a camel, and each presented evidence to support his claim. Imam Ali ibn Abi Talib (as) ruled that the camel should be divided equally between them.
قَالَ أَبُو عَبْدِ اللَّهِ ع فِي الرَّجُلِ يُبْضِعُهُ الرَّجُلُ ثَلَاثِينَ دِرْهَماً فِي ثَوْبٍ[5] وَ آخَرُ عِشْرِينَ دِرْهَماً فِي ثَوْبٍ فَبَعَثَ الثَّوْبَيْنِ وَ لَمْ يَعْرِفْ هَذَا ثَوْبَهُ وَ لَا هَذَا ثَوْبَهُ قَالَ يُبَاعُ الثَّوْبَانِ فَيُعْطَى صَاحِبُ الثَّلَاثِينَ ثَلَاثَةَ أَخْمَاسِ الثَّمَنِ وَ الْآخَرُ خُمُسَيِ الثَّمَنِ قَالَ فَقُلْتُ فَإِنَّ صَاحِبَ
Hadith.3277 - In the narration of Al-Husayn ibn Abi Al-Ala' from Ishaq ibn Ammar, who reported: Abu Abdillah (as) was asked about a case where a man entrusted another with thirty dirhams to buy a garment, and another entrusted him with twenty dirhams for another garment. Both garments were sent, but it was unclear whic
يُعْطَى صَاحِبُ الدِّينَارَيْنِ دِينَاراً وَ يَقْتَسِمَانِ الدِّينَارَ الْبَاقِيَ بَيْنَهُمَا نِصْفَيْنِ.
Hadith.3278 - In the narration of Al-Sakuni from Imam Jafar ibn Muhammad Al-Sadiq (as), from his father, Imam Muhammad ibn Ali Al-Baqir (as): A man entrusted another with two dinars, and another person entrusted him with one dinar. One of the dinars was lost. Imam (as) said: "The owner of the two dinars should be given
أَحَدُهُمَا يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَذَا غَادَانِي فَجِئْتُ أَنَا بِثَلَاثَةِ أَرْغِفَةٍ وَ جَاءَ هُوَ بِخَمْسَةِ أَرْغِفَةٍ فَتَغَدَّيْنَا وَ مَرَّ بِنَا رَجُلٌ فَدَعَوْنَاهُ إِلَى الْغَدَاءِ فَجَاءَ فَتَغَدَّى مَعَنَا فَلَمَّا فَرَغْنَا وَهَبَ لَنَا ثَمَانِيَةَ دَرَاهِمَ وَ مَضَى فَقُلْتُ يَا هَذَا قَاسِمْنِي فَقَالَ لَا أَفْعَلُ إِلَّا عَلَى قَدْرِ الْحِصَصِ مِنَ الْخُبْزِ قَالَ اذْهَبَا فَاصْطَلِحَا قَا
Hadith.3279 - It is narrated from Sabbah Al-Muzani, who raised it (in chain of narration): Two men came to Commander of the Faithful (as). One of them said: "O Commander of the Faithful, this man and I went out together. I brought three loaves of bread, and he brought five loaves of bread. We had lunch together, and a
لِأَبِي عَبْدِ اللَّهِ ع بِمَ تُعْرَفُ عَدَالَةُ الرَّجُلِ بَيْنَ الْمُسْلِمِينَ حَتَّى تُقْبَلَ شَهَادَتُهُ لَهُمْ وَ عَلَيْهِمْ فَقَالَ أَنْ تَعْرِفُوهُ بِالسِّتْرِ[2] وَ الْعَفَافِ- وَ كَفِّ الْبَطْنِ وَ الْفَرْجِ وَ الْيَدِ وَ اللِّسَانِ[3] وَ تُعْرَفُ بِاجْتِنَابِ الْكَبَائِرِ الَّتِي أَوْعَدَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا النَّارَ مِنْ شُرْبِ الْخُمُورِ وَ الزِّنَا وَ الرِّبَا وَ عُقُوقِ الْوَالِدَيْنِ وَ ا
I asked Abu Abdullah (as): "By what means is the righteousness ('Adalah) of a man among the Muslims recognized, so that his testimony may be accepted for or against them?" Imam (as) replied: "It is recognized by his modesty and chastity, by his restraint over his stomach, private parts, hands, and tongue, and by his av
الظَّنِينُ وَ الْمُتَّهَمُ وَ الْخَصْمُ قَالَ قُلْتُ فَالْفَاسِقُ وَ الْخَائِنُ قَالَ هَذَا يَدْخُلُ فِي الظَّنِينِ[1].
Abu Abdullah (as) was asked about the categories of witnesses whose testimony is to be rejected. Imam (as) replied: "The one suspected (Al-Zaneen), the accused (Al-Muttaham), and the adversary (Al-Khasm)." I said: "What about the immoral (Al-Fasiq) and the dishonest (Al-Kha'in)?" Imam (as) said: "These fall under the c
فِي حَدِيثٍ آخَرَ[2] قَالَ لَا يَجُوزُ شَهَادَةُ الْمُرِيبِ وَ الْخَصْمِ وَ دَافِعِ مَغْرَمٍ أَوْ أَجِيرٍ أَوْ شَرِيكٍ- أَوْ مُتَّهَمٍ أَوْ تَابِعٍ[3] وَ لَا تُقْبَلُ شَهَادَةُ شَارِبِ الْخَمْرِ وَ لَا شَهَادَةُ اللَّاعِبِ بِالشِّطْرَنْجِ وَ النَّرْدِ وَ لَا شَهَادَةُ الْمُقَامِرِ[4].
Hadith.3282 - And in another narration, Imam (as) said: "The testimony of the one who arouses suspicion (Al-Mureeb), the adversary (Al-Khasm), the one evading a financial obligation (Dafi' Maghram), the hired worker (Ajir), the business partner (Shareek), the accused (Mutaham), or the follower (Tabi') is not valid. Fur
أَبَا الْحَسَنِ الرِّضَا ع- عَنْ رِفْقَةٍ كَانُوا فِي طَرِيقٍ فَقُطِعَ عَلَيْهِمُ الطَّرِيقُ فَأُخِذَ اللُّصُوصُ[1] فَشَهِدَ بَعْضُهُمْ لِبَعْضٍ فَقَالَ لَا تُقْبَلُ شَهَادَتُهُمْ إِلَّا بِالْإِقْرَارِ مِنَ اللُّصُوصِ أَوْ شَهَادَةٍ مِنْ غَيْرِهِمْ عَلَيْهِمْ[2].
I asked Abu Al-Hasan Al-Ridha (as) about a group of travelers who were ambushed by robbers on their journey. The robbers were captured, and some of them testified in favor of the others. Imam (as) replied: "Their testimony is not accepted except if it is accompanied by a confession from the robbers themselves or testim
تَجُوزُ[3] شَهَادَةُ الْعَبْدِ الْمُسْلِمِ عَلَى الْحُرِّ الْمُسْلِمِ.
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع أَوْ قَالَ سَأَلَهُ بَعْضُ أَصْحَابِهِ عَنِ الرَّجُلِ يَشْهَدُ لِأَبِيهِ أَوِ الْأَخِ لِأَخِيهِ أَوِ الرَّجُلِ لِامْرَأَتِهِ قَالَ لَا بَأْسَ بِذَلِكَ إِذَا كَانَ خَيِّراً[4] تُقْبَلُ شَهَادَتُهُ لِأَبِيهِ وَ الْأَبِ لِابْنِهِ وَ الْأَخِ لِأَخِيهِ.
I asked Abu Abdullah (as), or it is said that one of his companions asked him, regarding a man who testifies in favor of his father, or a brother for his brother, or a man for his wife. Imam (as) said: "There is no harm in that if he is righteous. His testimony is accepted for his father, and a father's testimony is ac
فِي خَبَرٍ آخَرَ أَنَّهُ لَا تُقْبَلُ شَهَادَةُ الْوَلَدِ عَلَى وَالِدِهِ[1].
Hadith.3286 - And in another report: "The testimony of a child against his parent is not accepted."
لِعَلِيٍّ ع مَا تَقُولُ يَا أَبَا الْحَسَنِ فَإِنَّكَ الَّذِي قَالَ رَسُولُ اللَّهِ ص أَعْلَمُ هَذِهِ الْأُمَّةِ وَ أَقْضَاهَا بِالْحَقِّ فَإِنَّ هَذَيْنِ قَدِ اخْتَلَفَا فِي شَهَادَتِهِمَا فَقَالَ عَلِيٌّ ع مَا اخْتَلَفَا فِي شَهَادَتِهِمَا وَ مَا قَاءَهَا حَتَّى شَرِبَهَا[4] فَقَالَ هَلْ تَجُوزُ شَهَادَةُ الْخَصِيِّ فَقَالَ ع مَا ذَهَابُ أُنْثَيَيْهِ[5] إِلَّا كَذَهَابِ بَعْضِ أَعْضَائِهِ.
"Umar bin Al-Khattab was presented with Qudamah bin Maz'un, who had drunk alcohol. Two men testified against him-one of them was a eunuch, Amr Al-Tamimi, and the other was Al-Mu'alla bin Al-Jarood. One of them testified that he saw him drinking, and the other testified that he saw him vomiting alcohol. Umar then sent f
لَا تُقْبَلُ شَهَادَةُ ذِي شَحْنَاءَ[1] أَوْ ذِي مُخْزِيَةٍ فِي الدِّينِ[2].
قَالَ النَّبِيُّ ص[3] مَنْ شَهِدَ عِنْدَنَا بِشَهَادَةٍ ثُمَّ غَيَّرَ أَخَذْنَا بِالْأُولَى وَ طَرَحْنَا الْأُخْرَى[4].
Hadith.3289 - And the Prophet, may Allah (swt) bless him and his family, said: "Whoever testifies before us with a testimony and then changes it, we will accept the first (testimony) and discard the second (testimony)."
لَا تُصَلَّى خَلْفَ مَنْ يَبْغِي عَلَى الْأَذَانِ وَ الصَّلَاةِ بِالنَّاسِ أَجْراً وَ لَا تُقْبَلُ شَهَادَتُهُ.
لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ مَاتَ وَ اللَّهِ شَاهُهُ وَ قُتِلَ وَ اللَّهِ شَاهُهُ وَ اللَّهُ تَعَالَى ذِكْرُهُ شَاهُهُ مَا مَاتَ وَ لَا قُتِلَ[7].
"The testimony of the player of nard (a type of board game), the one who plays arba'ata 'ashar (a gambling game), and the player of chess is not accepted. They say, 'No, by Allah (swt),' and 'Yes, by Allah (swt),' and 'By Allah (swt), his king (chess piece) died,' and 'By Allah (swt), his king (chess piece) was killed,
وَ يُكْرَهُ شَهَادَةُ الْأَجِيرِ لِصَاحِبِهِ وَ لَا بَأْسَ بِشَهَادَتِهِ لِغَيْرِهِ وَ لَا بَأْسَ بِهَا لَهُ عِنْدَ مُفَارَقَتِهِ[2].
"There is no harm in the testimony of a guest if he is chaste and upright." Imam (as) also said: "The testimony of an employee for his employer is disliked, but there is no harm in his testimony for someone else, and there is no harm in his testimony for the employer after leaving his service."
تَجُوزُ شَهَادَتُهُ إِلَّا فِي شَيْءٍ لَهُ فِيهِ نَصِيبٌ[3].
Abu Abdullah (as), was asked about two partners, one of whom testified for the other. Imam (as) said: "His testimony is valid except in something where he has a share."
شَهَادَةُ الصِّبْيَانِ جَائِزَةٌ بَيْنَهُمْ مَا لَمْ يَتَفَرَّقُوا أَوْ يَرْجِعُوا إِلَى أَهْلِيهِمْ[4].
ع إِنْ أُعْتِقَ الْعَبْدُ لِمَوْضِعِ الشَّهَادَةِ لَمْ تَجُزْ شَهَادَتُهُ[4].
"The testimony of children, if they testified while they were young, is valid when they grow older as long as they have not forgotten it. Likewise, the testimony of Jews and Christians, if they embrace Islam, is valid. Also, the testimony of a slave, if he was made to testify and then was freed, is valid as long as the
تَجُوزُ شَهَادَةُ الْمَمْلُوكِ مِنْ أَهْلِ الْقِبْلَةِ عَلَى أَهْلِ الْكِتَابِ.
قَالَ أَبُو جَعْفَرٍ ع لَا تُقْبَلُ شَهَادَةُ سَابِقِ الْحَاجِّ إِنَّهُ قَتَلَ رَاحِلَتَهُ وَ أَفْنَى زَادَهُ وَ أَتْعَبَ نَفْسَهُ وَ اسْتَخَفَّ بِصَلَاتِهِ[1] قِيلَ فَالْمُكَارِي وَ الْجَمَّالُ وَ الْمَلَّاحُ[2] فَقَالَ وَ مَا بَأْسٌ بِهِمْ تُقْبَلُ شَهَادَتُهُمْ إِذَا كَانُوا صُلَحَاءَ.
Hadith.3297 - And it was narrated by Muhammad ibn Abi Umayr, from Al-Ala' ibn Sayabah, from Abu Abdullah (as), who said that Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), said: "The testimony of one who hastens ahead of the pilgrims is not accepted, as he has killed his mount, consumed his provisions, exhausted himse
لِلرِّضَا ع رَجُلٌ طَلَّقَ امْرَأَتَهُ وَ أَشْهَدَ شَاهِدَيْنِ نَاصِبِيَّيْنِ قَالَ كُلُّ مَنْ وُلِدَ عَلَى الْفِطْرَةِ وَ عُرِفَ بِالصَّلَاحِ فِي نَفْسِهِ جَازَتْ شَهَادَتُهُ[3].
I asked Imam Ali ibn Musa Ar-Ridha (as), about a man who divorced his wife and brought two witnesses who were Nasibis. Imam (as) said: "Everyone who is born upon the natural disposition (Fitrah) and is known for righteousness in himself, his testimony is accepted."
أَبَا عَبْدِ اللَّهِ ع هَلْ تَجُوزُ شَهَادَةُ أَهْلِ الذِّمَّةِ عَلَى غَيْرِ أَهْلِ مِلَّتِهِمْ[1] قَالَ نَعَمْ إِنْ لَمْ يُوجَدْ مِنْ أَهْلِ مِلَّتِهِمْ جَازَتْ شَهَادَةُ غَيْرِهِمْ إِنَّهُ لَا يَصْلُحُ ذَهَابُ حَقِّ أَحَدٍ[2].
I asked Abu Abdullah (as), whether the testimony of the People of the Book (Ahl al-Dhimmah) is valid against those not of their religion. Imam (as) said: "Yes, if witnesses from their own religion cannot be found, then the testimony of others is valid, for it is not right for anyone's rights to be lost."
اللَّذَانِ مِنْكُمْ مُسْلِمَانِ وَ اللَّذَانِ مِنْ غَيْرِكُمْ مِنْ أَهْلِ الْكِتَابِ فَإِنْ لَمْ تَجِدْ مِنْ أَهْلِ الْكِتَابِ فَمِنَ الْمَجُوسِ لِأَنَّ رَسُولَ اللَّهِ ص قَالَ سُنُّوا بِهِمْ سُنَّةَ أَهْلِ الْكِتَابِ وَ ذَلِكَ إِذَا مَاتَ الرَّجُلُ بِأَرْضِ غُرْبَةٍ فَلَمْ يَجِدْ مُسْلِمَيْنِ يُشْهِدُهُمَا فَرَجُلَانِ مِنْ أَهْلِ الْكِتَابِ[1].
I asked Imam (as) about the saying of Allah (swt), the Almighty and Majestic: "Two just men from among you or two others from outside you." (Surah Al-Ma'idah 5:106) Imam (as) said: "The two from among you are Muslims, and the two from outside you are from the People of the Book (Ahl al-Kitab). And if none from the Peop
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي الْمُكَاتَبِ كَانَ النَّاسُ مُدَّةً لَا يَشْتَرِطُونَ إِنْ عَجَزَ فَهُوَ رَدٌّ فِي الرِّقِ[2] فَهُمُ الْيَوْمَ يَشْتَرِطُونَ وَ الْمُسْلِمُونَ عِنْدَ شُرُوطِهِمْ وَ يُجْلَدُ فِي الْحَدِّ عَلَى قَدْرِ مَا أُعْتِقَ مِنْهُ قُلْتُ أَ رَأَيْتَ إِنْ أُعْتِقَ نِصْفُهُ أَ تَجُوزُ شَهَادَتُهُ فِي الطَّلَاقِ قَالَ إِنْ كَانَ مَعَهُ رَجُلٌ وَ امْرَأَةٌ جَازَتْ شَهَادَتُهُ.
I heard Abu Abdullah (as), say: "Regarding a mukatab (a slave under a contract of emancipation), there was a time when people did not stipulate that if he failed to fulfill the terms of his contract, he would revert to slavery. But today, they stipulate this condition, and Muslims are bound by their conditions. If a mu
مَنْ وُلِدَ عَلَى الْفِطْرَةِ وَ عُرِفَ بِالصَّلَاحِ فِي نَفْسِهِ جَازَتْ شَهَادَتُهُ[6].
أَبَا عَبْدِ اللَّهِ ع عَنْ شَهَادَةِ مَنْ يَلْعَبُ بِالْحَمَامِ قَالَ لَا بَأْسَ إِذَا كَانَ لَا يُعْرَفُ بِفِسْقٍ قُلْتُ فَإِنَّ مَنْ قِبَلَنَا يَقُولُونَ- قَالَ عُمَرُ هُوَ شَيْطَانٌ[1] فَقَالَ سُبْحَانَ اللَّهِ أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّ الْمَلَائِكَةَ لَتَنْفِرُ عِنْدَ الرِّهَانِ وَ تَلْعَنُ صَاحِبَهُ مَا خَلَا الْحَافِرَ وَ الْخُفَّ وَ الرِّيشَ وَ النَّصْلَ[2] فَإِنَّهَا تَحْضُرُهَا ا
I asked Abu Abdullah (as), about the testimony of one who plays with pigeons. Imam (as) said: "There is no harm if he is not known for sinfulness." I said: The people around us say that Umar called them to be a 'devil'. Imam (as) replied: "Glory be to Allah (swt)! Do you not know that the Messenger of Allah (swt), peac
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَقِيمُوا الشَّهَادَةَ عَلَى الْوَالِدَيْنِ وَ الْوَلَدِ وَ لَا تُقِيمُوهَا عَلَى الْأَخِ فِي الدَّيْنِ الضَّيْرَ[4] قُلْتُ وَ مَا الضَّيْرُ قَالَ إِذَا تَعَدَّى فِيهِ صَاحِبُ الْحَقِّ الَّذِي يَدَّعِيهِ قِبَلَهُ خِلَافَ مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ وَ رَسُولُهُ ص وَ مَثَلُ ذَلِكَ أَنْ يَكُونَ لِرَجُلٍ عَلَى آخَرَ دَيْنٌ وَ هُوَ مُعْسِرٌ وَ قَدْ أَمَرَ اللَّهُ تَعَالَى بِ
I heard Abu Abdullah (as), say: "Establish testimony against parents and children, but do not establish it against a brother in religion out of harm (al-ḍayr)." I said: What is al-ḍayr? Imam (as) said: "It is when the claimant transgresses in demanding his right contrary to what Allah (swt), the Almighty, and His Messe
شَكَكْتُ فِي شَهَادَتِي قَالَ عَلَيْهِ الدِّيَةُ قَالَ قُلْتُ فَإِنَّهُ قَالَ شَهِدْتُ عَلَيْهِ مُتَعَمِّداً قَالَ يُقْتَلُ[2].
Hadith.3305 - And it was narrated by Misma' Kardin from Abu Abdullah (as), regarding four witnesses who testified against a man for adultery, and he was stoned. Then one of them retracted and said: "I doubted my testimony." Imam (as) said: "He must pay the blood money." I said: What if he said: "I testified against him
كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ لَا آخُذُ بِقَوْلِ عَرَّافٍ وَ لَا قَائِفٍ[4] وَ لَا لِصٍّ- وَ لَا أَقْبَلُ شَهَادَةَ الْفَاسِقِ إِلَّا عَلَى نَفْسِهِ[5].
Hadith.3306 - And it was narrated by Muhammad bin Qais from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said that the Commander of the Faithful, peace be upon him, used to say: "I do not act upon the statement of a fortune-teller, nor a tracker, nor a thief, and I do not accept the testimony of a transgressor e
لَهُ رَجُلٌ أَ رَأَيْتَ إِذَا رَأَيْتُ شَيْئاً فِي يَدَيْ رَجُلٍ أَ يَجُوزُ لِي أَنْ أَشْهَدَ أَنَّهُ لَهُ فَقَالَ نَعَمْ قُلْتُ فَلَعَلَّهُ لِغَيْرِهِ قَالَ وَ مِنْ أَيْنَ جَازَ لَكَ أَنْ تَشْتَرِيَهُ وَ يَصِيرَ مِلْكاً لَكَ ثُمَّ تَقُولَ بَعْدَ الْمِلْكِ هُوَ لِي وَ تَحْلِفَ عَلَيْهِ[2] وَ لَا يَجُوزُ لَكَ أَنْ تَنْسُبَهُ إِلَى مَنْ صَارَ مِلْكُهُ إِلَيْكَ مِنْ قِبَلِهِ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ لَمْ
A man asked Abu Abdullah (as), "What do you say if I see something in the possession of a man-can I testify that it belongs to him?" Imam (as) replied: "Yes." The man then asked: "But perhaps it belongs to someone else?" Imam (as) said: "Then how is it permissible for you to buy it and for it to become your property, a
رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع شَهِدَ عِنْدَهُ رَجُلٌ وَ قَدْ قُطِعَتْ يَدُهُ وَ رِجْلُهُ بِشَهَادَةٍ فَأَجَازَ شَهَادَتَهُ وَ قَدْ كَانَ تَابَ وَ عُرِفَتْ تَوْبَتُهُ[3].
Hadith.3308 - And it was narrated by Isma'il bin Muslim from Imam Jafar ibn Muhammad Al-Sadiq (as), from his father Imam Muhammad ibn Ali Al-Baqir (as), peace be upon him, that a man who had his hand and foot amputated based on testimony came to testify before Commander of the Faithful, peace be upon him. Imam (as) acc
تَجُوزُ شَهَادَةُ النِّسَاءِ فِيمَا لَا يَسْتَطِيعُ الرِّجَالُ النَّظَرَ إِلَيْهِ[4] وَ تَجُوزُ فِي النِّكَاحِ إِذَا كَانَ مَعَهُنَّ رَجُلٌ- وَ لَا تَجُوزُ فِي الطَّلَاقِ وَ لَا فِي الدَّمِ وَ تَجُوزُ فِي حَدِّ الزِّنَا- إِذَا كَانَ ثَلَاثَةَ رِجَالٍ وَ امْرَأَتَيْنِ وَ لَا تَجُوزُ شَهَادَةُ رَجُلَيْنِ وَ أَرْبَعِ نِسْوَةٍ[1].
Hadith.3309 - And it was narrated by Safwan bin Yahya from Muhammad bin Al-Fudhayl, from Abu Al-Hasan, peace be upon him. He said: I asked him about the testimony of women-does it suffice in cases of marriage, divorce, or stoning? Imam (as) said: "The testimony of women is accepted in matters that men cannot observe. I
تَجُوزُ شَهَادَةُ الْوَاحِدَةِ وَ شَهَادَةُ النِّسَاءِ فِي الْمَنْفُوسِ وَ الْعُذْرَةِ[2].
Hadith.3310 - And Ubaydullah bin Ali Al-Halabi asked Abu Abdullah (as), about the testimony of a midwife in childbirth. Imam (as) said: "The testimony of one woman is accepted, and so is the testimony of women regarding the newborn and the virginity (of a girl)."
قَضَى أَمِيرُ الْمُؤْمِنِينَ ع[3] فِي غُلَامٍ شَهِدَتْ عَلَيْهِ امْرَأَةٌ أَنَّهُ دَفَعَ غُلَاماً فِي بِئْرٍ فَقَتَلَهُ فَأَجَازَ شَهَادَةَ الْمَرْأَةِ[4].
Hadith.3311 - And the Commander of the Faithful, peace be upon him, ruled in the case of a boy against whom a woman testified that he had pushed another boy into a well, causing his death. Imam (as) accepted the testimony of the woman.
أَنَا بِكْرٌ فَنَظَرَتْ إِلَيْهَا النِّسَاءُ فَوَجَدُوهَا بِكْراً قَالَ تُقْبَلُ شَهَادَةُ النِّسَاءِ[5].
Hadith.3312 - And Zurara narrated from one of the Imams, peace be upon them, regarding four witnesses who testified against a woman for committing adultery. She claimed that she was a virgin, so women examined her and found her to be a virgin. Imam (as) said: "The testimony of the women is accepted."
عَلَى الرَّجُلِ رُبُعُ دِيَةِ الصَّبِيِّ بِشَهَادَةِ الْمَرْأَةِ.
Hadith.3313 - And Abdullah bin Al-Hakam asked Abu Abdullah (as), about a woman who testified against a man that he had pushed a boy into a well, resulting in his death. Imam (as) said: "The man is liable for one-fourth of the boy's blood money based on the testimony of the woman."
إِلَيْهِ فِي رَجُلٍ مَاتَ وَ لَهُ أُمُّ وَلَدٍ وَ قَدْ جَعَلَ لَهَا سَيِّدُهَا شَيْئاً فِي حَيَاتِهِ ثُمَّ مَاتَ قَالَ فَكَتَبَ ع لَهَا مَا آتَاهَا بِهِ سَيِّدُهَا فِي حَيَاتِهِ مَعْرُوفٌ ذَلِكَ لَهَا[2] تُقْبَلُ عَلَى ذَلِكَ شَهَادَةُ الرَّجُلِ وَ الْمَرْأَةِ وَ الْخَدَمِ غَيْرِ الْمُتَّهَمِينَ[3].
I wrote to Imam (as) regarding a man who died, leaving behind a bondwoman, and her master had given her something during his lifetime. Then the master died. Imam (as) wrote back: "She is entitled to what her master gave her during his lifetime, as it is recognized for her. The testimony of a man, a woman, and trustwort
إِنَّ رَسُولَ اللَّهِ ص أَجَازَ شَهَادَةَ النِّسَاءِ فِي الدَّيْنِ[4] وَ لَيْسَ مَعَهُنَّ رَجُلٌ.