وَ قِيلَ لِلصَّادِقِ ع إِنَّ شَرِيكاً يَرُدُّ شَهَادَتَنَا فَقَالَ لَا تُذِلُّوا أَنْفُسَكُمْ[1].
Hadith.3366 - It was said to Imam Jafar ibn Muhammad Al-Sadiq (as), "Sharik rejects our testimony.". Imam (as) replied: "Do not humiliate yourselves."
رَوَى طَلْحَةُ بْنُ زَيْدٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَضَى بِالشُّفْعَةِ مَا لَمْ تُوَرَّفْ[2] يَعْنِي تُقْسَمْ.
Hadith.3367 - Talhah ibn Zayd narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), peace be upon them: "Indeed, the Messenger of Allah (swt) (peace be upon him and his family) ruled in favor of preemption (shufah) as long as the property had not been inherited, meani
لَا ضَرَرَ وَ لَا إِضْرَارَ[3].
Hadith.3368 - Uqbah ibn Khalid narrated from Abu Abdillah (as): "The Messenger of Allah (swt) (peace be upon him and his family) ruled in favor of preemption (shufah) between partners in lands and houses, and He (sw) said: 'There is no harm and no harming (la darar wa la dirar).'"
إِذَا أُرِّفَتِ الْأُرَفُ وَ حُدَّتِ الْحُدُودُ فَلَا شُفْعَةَ[1] وَ لَا شُفْعَةَ إِلَّا لِشَرِيكٍ غَيْرِ مُقَاسِمٍ[2]
قَالَ عَلِيٌّ ع[3] الشُّفْعَةُ عَلَى عَدَدِ الرِّجَالِ[4].
Hadith.3370 - Isma'il ibn Muslim narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from Imam Muhammad ibn Ali Al-Baqir (as) who said that Imam Ali ibn Abi Talib (as) said: "The right of pre-emption is according to the number of men."
قَالَ عَلِيٌّ ع الشُّفْعَةُ عَلَى عَدَدِ الرِّجَالِ.
Hadith.3371 - In the narration of Talhah ibn Zayd from Imam Jafar ibn Muhammad Al-Sadiq (as) from Imam Muhammad ibn Ali Al-Baqir (as) who said that Imam Ali ibn Abi Talib (as) said: "The right of pre-emption is according to the number of men."
قَالَ ع لَيْسَ لِلْيَهُودِيِّ وَ النَّصْرَانِيِّ شُفْعَةٌ وَ لَا شُفْعَةَ إِلَّا لِشَرِيكٍ غَيْرِ مُقَاسِمٍ[1].
Hadith.3372 - Imam (as) said: "There is no preemption (shufah) for a Jew or a Christian, and preemption is only for a partner who has not yet divided."
قَالَ عَلِيٌّ ع الشُّفْعَةُ لَا تُورَثُ[2].
Hadith.3373 - In the narration of Talhah ibn Zayd from Imam Jafar ibn Muhammad Al-Sadiq (as) from Imam Muhammad ibn Ali Al-Baqir (as) who said that Imam Ali ibn Abi Talib (as) said: "Preemption (shufah) is not inherited."
قَالَ رَسُولُ اللَّهِ ص لَا شُفْعَةَ فِي سَفِينَةٍ وَ لَا فِي نَهَرٍ وَ لَا فِي طَرِيقٍ وَ لَا فِي رَحًى وَ لَا فِي حَمَّامٍ[3].
Hadith.3374 - In the narration of Al-Sakooni from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as) from his forefathers from Imam Ali ibn Abi Talib (as), who said that the Messenger of Allah (swt) (peace be upon him and his family) said: "There is no preemption (shufah) in a sh
قَالَ عَلِيٌّ ع وَصِيُّ الْيَتِيمِ بِمَنْزِلَةِ أَبِيهِ يَأْخُذُ لَهُ الشُّفْعَةَ إِذَا كَانَتْ
Hadith.3375 - Imam Ali ibn Abi Talib (as) said: "The guardian of the orphan is in the position of his father; he takes the preemption (shufah) for him if he has a desire for it." Imam Ali ibn Abi Talib (as) also said: "The absentee has the right of preemption (shufah)."
إِذَا وَقَعَتِ السِّهَامُ ارْتَفَعَتِ الشُّفْعَةُ[2]
الشُّفْعَةُ وَاجِبَةٌ فِي كُلِّ شَيْءٍ مِنْ حَيَوَانٍ أَوْ أَرْضٍ أَوْ مَتَاعٍ إِذَا كَانَ الشَّيْءُ بَيْنَ شَرِيكَيْنِ لَا غَيْرِهِمَا فَبَاعَ أَحَدُهُمَا نَصِيبَهُ فَشَرِيكُهُ أَحَقُّ بِهِ مِنْ غَيْرِهِ فَإِنْ زَادَ عَلَى الِاثْنَيْنِ فَلَا شُفْعَةَ لِأَحَدٍ مِنْهُمْ[4].
Hadith.3377 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about preemption (shufah)-to whom it applies, in what cases it is valid, and whether it applies to animals. Imam (as) replied: "Preemption is obligatory in everything-be it animals, land, or goods-if the property is shared between two partners and one of the
يَبِيعُهُ قَالَ قُلْتُ فَإِنَّهُمَا كَانَا اثْنَيْنِ فَأَرَادَ أَحَدُهُمَا بَيْعَ نَصِيبِهِ فَلَمَّا أَقْدَمَ عَلَى الْبَيْعِ قَالَ لَهُ شَرِيكُهُ أَعْطِنِي قَالَ هُوَ أَحَقُّ بِهِ ثُمَّ قَالَ ع لَا شُفْعَةَ فِي حَيَوَانٍ إِلَّا أَنْ يَكُونَ الشَّرِيكُ فِيهِ وَاحِداً[2].
I asked Imam (as) about a slave owned jointly by partners, and one of them wanted to sell his share. Imam (as) said: "He may sell it." I then asked: "What if there were only two partners, and one of them wanted to sell his share, but when he proceeded with the sale, his partner said to him, 'Give it to me instead'?" Im
"لَيْسَ لِأَحَدٍ فِيهَا شُفْعَةٌ".
Hadith.3379 - Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab from Abu Abdullah (as): Regarding a man who bought a house using slaves, goods, fabric, and jewels. Imam (as) said: "There is no preemption (shufah) for anyone in this case."
جَائِزٌ لَهُ وَ لَهَا وَ لَا شُفْعَةَ لِأَحَدٍ مِنَ الشُّرَكَاءِ عَلَيْهَا[4].
Hadith.3380 - Al-Hasan ibn Mahbub narrated from Malik ibn Atiyyah from Abu Basir from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): I asked him about a man who married a woman with the condition of giving her a house in his property, and he had partners in that property. Imam (as) said: "It is permissible for him and
مَنْ وَكَّلَ رَجُلًا عَلَى إِمْضَاءِ أَمْرٍ مِنَ الْأُمُورِ فَالْوَكَالَةُ ثَابِتَةٌ أَبَداً حَتَّى يُعْلِمَهُ بِالْخُرُوجِ مِنْهَا- كَمَا أَعْلَمَهُ بِالدُّخُولِ فِيهَا[6].
لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ وَكَّلَ رَجُلًا بِطَلَاقِ امْرَأَتِهِ إِذَا حَاضَتْ وَ طَهُرَتْ وَ خَرَجَ الرَّجُلُ
I asked Abu Abdullah (as) about a man who appointed another man as an agent to divorce his wife after she menstruates and becomes pure, but later the man changed his mind and testified that he had revoked what he had commanded and reconsidered the matter. Imam (as) said: "He should inform his wife and inform the agent.
أَبَا عَبْدِ اللَّهِ ع عَنِ امْرَأَةٍ وَكَّلَتْ رَجُلًا بِأَنْ يُزَوِّجَهَا مِنْ رَجُلٍ فَقَبِلَ الْوَكَالَةَ فَأَشْهَدَتْ لَهُ بِذَلِكَ فَذَهَبَ الْوَكِيلُ فَزَوَّجَهَا ثُمَّ إِنَّهَا أَنْكَرَتْ ذَلِكَ الْوَكِيلَ وَ زَعَمَتْ أَنَّهَا عَزَلَتْهُ عَنِ الْوَكَالَةِ فَأَقَامَتْ شَاهِدَيْنِ أَنَّهَا عَزَلَتْهُ فَقَالَ مَا يَقُولُ مَنْ قِبَلَكُمْ فِي ذَلِكَ قَالَ قُلْتُ يَقُولُونَ يُنْظَرُ فِي ذَلِكَ فَإِنْ كَانَتْ عَزَلَ
I asked Abu Abdullah (as) about a woman who appointed a man as her agent to marry her to a man. The agent accepted the agency, and she testified to that in front of witnesses. The agent then proceeded and performed the marriage, but afterward, the woman denied the agent's authority and claimed that she had dismissed hi
لآِخَرَ اخْطُبْ لِي فُلَانَةَ فَمَا فَعَلْتَ شَيْئاً مِمَّا قَاوَلْتَ مِنْ صَدَاقٍ أَوْ ضَمِنْتَ مِنْ شَيْءٍ أَوْ شَرَطْتَ فَذَلِكَ لِي رِضًا وَ هُوَ لَازِمٌ لِي وَ لَمْ يُشْهِدْ عَلَى ذَلِكَ فَذَهَبَ فَخَطَبَ لَهُ وَ بَذَلَ عَنْهُ الصَّدَاقَ وَ غَيْرَ ذَلِكَ مِمَّا طَالَبُوهُ وَ سَأَلُوهُ فَلَمَّا رَجَعَ أَنْكَرَ ذَلِكَ كُلَّهُ قَالَ يُغَرَّمُ لَهَا نِصْفَ الصَّدَاقِ عَنْهُ[2] وَ ذَلِكَ أَنَّهُ هُوَ الَّذِي ضَيَّع
Hadith.3384 - It is narrated from Dawood ibn Al-Husayn, from Umar ibn Hanzalah, from Abu Abdullah (as): I asked him about a man who said to another, "Propose marriage to so-and-so on my behalf, and whatever you negotiate regarding the dowry, guarantee, or conditions will be binding on me and accepted." However, he did
اشْهَدُوا أَنِّي قَدْ عَزَلْتُ فُلَاناً عَنِ الْوَكَالَةِ- فَقَالَ إِنْ كَانَ الْوَكِيلُ أَمْضَى الْأَمْرَ الَّذِي وُكِّلَ عَلَيْهِ[1] قَبْلَ أَنْ يُعْزَلَ عَنِ الْوَكَالَةِ فَإِنَّ الْأَمْرَ وَاقِعٌ مَاضٍ عَلَى مَا أَمْضَاهُ الْوَكِيلُ كَرِهَ الْمُوَكِّلُ أَمْ رَضِيَ قُلْتُ فَإِنَّ الْوَكِيلَ أَمْضَى الْأَمْرَ قَبْلَ أَنْ يَعْلَمَ بِالْعَزْلِ أَوْ يَبْلُغَهُ أَنَّهُ قَدْ عُزِلَ عَنِ الْوَكَالَةِ فَالْأَمْرُ عَلَى م
Hadith.3385 - It is narrated from Muhammad ibn Abi Umayr, from Hisham ibn Salim, from Abu Abdullah (as): Regarding a man who appointed another as his agent (wakil) for a matter and had two witnesses testify to the appointment, the agent then proceeded to act upon the matter. Meanwhile, the principal declared, "Witness
يُؤْخَذُ الْمَهْرُ مِنْهَا[6] وَ لَا يَكُونُ عَلَى الَّذِي زَوَّجَهَا شَيْءٌ وَ قَالَ فِي امْرَأَةٍ وَلَّتْ أَمْرَهَا رَجُلًا فَقَالَتْ زَوِّجْنِي فُلَاناً قَالَ لَا زَوَّجْتُكِ حَتَّى تُشْهِدِي- بِأَنَّ أَمْرَكِ بِيَدِي فَأَشْهَدَتْ لَهُ فَقَالَ عِنْدَ التَّزْوِيجِ لِلَّذِي يَخْطُبُهَا يَا فُلَانُ عَلَيْكَ كَذَا وَ كَذَا قَالَ نَعَمْ فَقَالَ هُوَ لِلْقَوْمِ[1] اشْهَدُوا أَنَّ ذَلِكَ لَهَا عِنْدِي وَ قَدْ زَوَّجْتُ
Hadith.3386 - It is narrated from Hammad, from Al-Halabi, from Abu Abdullah (as): Regarding a man to whom a woman entrusted her affairs-whether she was a relative or a neighbor-and he did not know her internal situation, and later discovered that she had concealed a defect: Imam (as) said: "The dowry is to be taken fro
ع إِنْ كَانَتْ وَكَّلَتْهُ بِقَبْضِ صَدَاقِهَا مِنْ زَوْجِهَا فَلَيْسَ لَهَا أَنْ تُطَالِبَهُ وَ إِنْ لَمْ تَكُنْ وَكَّلَتْهُ فَلَهَا ذَلِكَ وَ يَرْجِعُ الزَّوْجُ عَلَى وَرَثَةِ أَبِيهَا بِذَلِكَ إِلَّا أَنْ تَكُونَ حِينَئِذٍ صَبِيَّةً فِي حَجْرِهِ فَيَجُوزُ لِأَبِيهَا أَنْ يَقْبِضَ صَدَاقَهَا عَنْهَا وَ مَتَى طَلَّقَهَا قَبْلَ الدُّخُولِ بِهَا فَلِأَبِيهَا أَنْ يَعْفُوَ عَنْ بَعْضِ الصَّدَاقِ وَ يَأْخُذَ بَعْضاً[4]
Hadith.3387 - In the book "Nawadir" by Muhammad ibn Abi Umayr, from multiple narrators among our companions, from Abu Abdullah (as): Concerning a man who collected the dowry of his daughter from her husband and then passed away-can she demand her dowry from her husband, or is her father's collection considered her own
فَمَضَى يُونُسُ ع إِلَى صَدْرِ السَّفِينَةِ فَإِذَا الْحُوتُ فَاتِحٌ فَاهُ فَرَمَى نَفْسَهُ ثُمَّ كَانَ عِنْدَ عَبْدِ الْمُطَّلِبِ تِسْعَةُ بَنِينَ فَنَذَرَ فِي الْعَاشِرِ إِنْ رَزَقَهُ اللَّهُ غُلَاماً أَنْ يَذْبَحَهُ- فَلَمَّا وُلِدَ عَبْدُ اللَّهِ لَمْ يَكُنْ يَقْدِرُ أَنْ يَذْبَحَهُ[3] وَ رَسُولُ اللَّهِ ص فِي صُلْبِهِ-
Hadith.3388 - Narrated by Hammad ibn Isa, from someone who informed him, from Hariz, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): "The first person upon whom casting lots (Qur'ah) was performed was Maryam (Mary), the daughter of Imran. This is based on the saying of Allah (swt), the Exalted: 'And you were not w
أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ع عَنْ شَيْءٍ فَقَالَ لِي كُلُّ مَجْهُولٍ فَفِيهِ الْقُرْعَةُ فَقُلْتُ إِنَّ الْقُرْعَةَ تُخْطِئُ وَ تُصِيبُ فَقَالَ كُلُّ مَا حَكَمَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَلَيْسَ بِمُخْطِئٍ.
Hadith.3389 - Narrated by Muhammad ibn al-Hakim: "I asked Abu al-Hasan Imam Musa ibn Jafar Al-Kadhim (as) about a matter. Imam (as) said to me: 'For every unknown matter, the solution lies in casting lots (Qur'ah).' I said: 'But casting lots can be right or wrong.' Imam (as) replied: 'Whatever Allah (swt), the Mighty a
مَا تَقَارَعَ قَوْمٌ فَفَوَّضُوا أَمْرَهُمْ إِلَى اللَّهِ تَعَالَى إِلَّا خَرَجَ سَهْمُ الْمُحِقِّ
قَالَ ع[2] أَيُّ قَضِيَّةٍ أَعْدَلُ مِنَ الْقُرْعَةِ إِذَا فُوِّضَ الْأَمْرُ إِلَى اللَّهِ أَ لَيْسَ اللَّهُ تَعَالَى يَقُولُ- فَساهَمَ فَكانَ مِنَ الْمُدْحَضِينَ[3].
Hadith.3391 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "What judgment is more just than the casting of lots (Qur'ah) when the matter is entrusted to Allah (swt)? Does not Allah (swt), the Exalted, say: 'So they cast lots, and he was among the losers'?" (Surah As-Saffat 37:141)
فَإِنِ اشْتَرَى رَجُلٌ جَارِيَةً فَجَاءَ رَجُلٌ فَاسْتَحَقَّهَا وَ قَدْ وَلَدَتْ مِنَ الْمُشْتَرِي رَدَّ الْجَارِيَةَ عَلَيْهِ وَ كَانَ لَهُ وَلَدُهَا بِقِيمَتِهِ[1].
Hadith.3392 - Al-Hakam ibn Miskin narrated from Mu'awiyah ibn Ammar, who said that Abu Abdillah (as) said: "If two or three men have intercourse with a bondwoman during the same period of purity, and she gives birth, and all of them claim the child, the ruler should draw lots among them. Whomever the lot falls upon, th
اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَ رَبَّ الْأَرَضِينَ السَّبْعِ وَ رَبَّ الْعَرْشِ الْعَظِيمِ عَالِمَ الْغَيْبِ وَ الشَّهَادَةِ الرَّحْمَنَ الرَّحِيمَ أَيُّهُمَا كَانَ صَاحِبَ الدَّابَّةِ وَ هُوَ أَوْلَى بِهَا فَأَسْأَلُكَ أَنْ تُخْرِجَ سَهْمَهُ فَخَرَجَ سَهْمُ أَحَدِهِمَا فَقَضَى لَهُ بِهَا.
Hadith.3393 - Zur'ah narrated from Sama'ah, who said that Abu Abdillah (as) said: "Two men disputed before Imam Ali ibn Abi Talib (as) over a beast, each claiming that it was born in his stable. Both presented equal evidence in number. So, Imam Ali ibn Abi Talib (as) drew lots between them. He marked the two lots with
يُقْرَعُ بَيْنَهُمْ فَأَيُّهُمْ قَرَعَ فَعَلَيْهِ الْيَمِينُ وَ هُوَ أَوْلَى بِالْقَضَاءِ.
Hadith.3394 - Al-Bazanti narrated from Dawood ibn Sirhan, who said that Abu Abdillah (as) said: "In the case of two men who testified against another man regarding a matter, and then two others came and testified to something different from what the first two had testified-lots are drawn between them. Whichever group's
أَوَّلُ مَمْلُوكٍ أَمْلِكُهُ فَهُوَ حُرٌّ فَوَرِثَ سَبْعَةً جَمِيعاً قَالَ يُقْرِعُ بَيْنَهُمْ وَ يُعْتِقُ الَّذِي خَرَجَ سَهْمُهُ[1].
Hadith.3395 - Hammad ibn Uthman narrated from Ubaydullah ibn Ali al-Halabi, who said that Abu Abdillah (as) said: "If a man says, 'The first slave I acquire shall be free,' and then he inherits seven slaves altogether, lots are drawn among them, and the one whose lot is drawn shall be freed."
أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ يَكُونُ لَهُ الْمَمْلُوكُونَ فَيُوصِي بِعِتْقِ ثُلُثِهِمْ قَالَ كَانَ عَلِيٌّ ع يُسْهِمُ بَيْنَهُمْ.
"I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) about a man who has slaves and wills to free one-third of them. Imam (as) said: 'Imam Ali ibn Abi Talib (as) used to draw lots among them.'"
قَالَ أَبُو عَبْدِ اللَّهِ ع كَانَ عَلِيٌّ ع إِذَا أَتَاهُ رَجُلَانِ يَخْتَصِمَانِ بِشُهُودٍ عِدَّتُهُمْ سَوَاءٌ وَ عَدَالَتُهُمْ سَوَاءٌ أَقْرَعَ بَيْنَهُمَا عَلَى أَيِّهِمَا تَصِيرُ الْيَمِينُ[2] وَ كَانَ يَقُولُ اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَ رَبَّ الْأَرَضِينَ السَّبْعِ مَنْ كَانَ الْحَقُّ لَهُ فَأَدِّهِ إِلَيْهِ ثُمَّ يَجْعَلُ الْحَقَّ لِلَّذِي تَصِيرُ الْيَمِينُ عَلَيْهِ إِذَا حَلَفَ[3].
Abu Abdillah (as) said: "'Imam Ali ibn Abi Talib (as), whenever two men came to him disputing with an equal number of witnesses of equal integrity, would draw lots between them to determine upon whom the oath would fall. Then Imam Ali ibn Abi Talib (as) would say: O Allah (swt), Lord (azj) of the seven heavens and Lord
هَذَا يُقْرِعُ عَلَيْهِ الْإِمَامُ يَكْتُبُ عَلَى سَهْمٍ عَبْدُ اللَّهِ وَ عَلَى سَهْمٍ آخَرَ أَمَةُ اللَّهِ ثُمَّ يَقُولُ الْإِمَامُ أَوِ الْمُقْرِعُ اللَّهُمَّ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ عالِمَ الْغَيْبِ وَ الشَّهادَةِ أَنْتَ تَحْكُمُ بَيْنَ عِبادِكَ فِي ما كانُوا فِيهِ يَخْتَلِفُونَ بَيِّنْ لَنَا أَمْرَ هَذَا الْمَوْلُودِ حَتَّى يُوَرَّثَ مَا فَرَضْتَ لَهُ فِي كِتَابِكَ ثُمَّ يَطْرَحُ السَّهْمَيْنِ
"I asked Abu Abdillah (as) about a newborn who has neither the features of males nor the features of females. Imam (as) said: 'The Imam draws lots for this case. He writes on one lot "Abdullah" (servant of Allah (swt)) and on another lot "Amatullah" (maidservant of Allah (swt)). Then the Imam or the one drawing the lot
لَهُ حِينَ قَدِمَ حَدِّثْنِي بِأَعْجَبِ مَا وَرَدَ عَلَيْكَ قَالَ يَا رَسُولَ اللَّهِ أَتَانِي قَوْمٌ قَدْ تَبَايَعُوا جَارِيَةً فَوَطِئُوهَا جَمِيعاً فِي طُهْرٍ وَاحِدٍ فَوَلَدَتْ غُلَاماً فَاخْتَلَفُوا فِيهِ كُلُّهُمْ يَدَّعِي فِيهِ فَأَسْهَمْتُ بَيْنَهُمْ ثَلَاثَةً فَجَعَلْتُهُ لِلَّذِي خَرَجَ سَهْمُهُ وَ ضَمَّنْتُهُ نَصِيبَهُمْ فَقَالَ النَّبِيُّ ص لَيْسَ مِنْ قَوْمٍ تَقَارَعُوا وَ فَوَّضُوا أَمْرَهُمْ إِلَى اللّ
Hadith.3399 - Asim ibn Humayd narrated from Abu Basir, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): "The Messenger of Allah (swt) (peace be upon him and his family) sent Imam Ali ibn Abi Talib (as) to Yemen. When he returned, the Prophet (peace be upon him and his family) said to him, 'Tell me about the most as
لَهُ اطْلُبْ صَاحِبَكَ وَ قَضَى ع أَنَّهُ لَا كَفَالَةَ فِي حَدٍّ.
لِأَبِي الْعَبَّاسِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ[2] مَا مَنَعَكَ مِنَ الْحَجِّ قَالَ كَفَالَةٌ تَكَفَّلْتُ بِهَا قَالَ مَا لَكَ وَ لِلْكَفَالاتِ أَ مَا عَلِمْتَ أَنَّ الْكَفَالَةَ هِيَ الَّتِي أَهْلَكَتِ الْقُرُونَ الْأُولَى[1]
لِأَبِي الْحَسَنِ ع جُعِلْتُ فِدَاكَ قَوْلُ النَّاسِ الضَّامِنُ غَارِمٌ فَقَالَ لَيْسَ عَلَى الضَّامِنِ غُرْمٌ إِنَّمَا الْغُرْمُ عَلَى مَنْ أَكَلَ الْمَالَ[3].
Hadith.3408 - Abu Ayyub asked Abu Abdullah (as) about a man who transfers a debt to another man (through a payment order or promissory note). Does the original debtor still remain liable for the payment? Imam (as) replied: "No, he does not return to him (for payment) at all, except if the one to whom the debt was trans
إِنْ جَاءَ بِهِ إِلَى الْأَجَلِ فَلَيْسَ عَلَيْهِ مَا قَالَ وَ هُوَ كَفِيلٌ بِنَفْسِهِ أَبَداً إِلَّا أَنْ يَبْدَأَ بِالدَّرَاهِمِ فَإِنْ بَدَأَ بِالدَّرَاهِمِ فَهُوَ لَهَا ضَامِنٌ إِنْ لَمْ يَأْتِ بِهِ إِلَى الْأَجَلِ الَّذِي أَجَّلَهُ[4].
Hadith.3403 - It is narrated from Dawud ibn al-Husayn, from Abu al-Abbas, from Abu Abdullah (as): I asked him about a man who guarantees (takes responsibility for) another man's presence until a specified time, and if he does not bring him, he will owe such-and-such amount of dirhams. Imam (as) said: "If he brings him
لَا بَأْسَ[1].
Hadith.3404 - Dawud ibn Sirhan asked Abu Abdullah (as): About a guarantor (kafil) and a pledge (rahn) in a deferred sale (bay' al-nasi'ah). Imam (as) said: "There is no harm in it."
الْكَفَالَةُ خَسَارَةٌ غَرَامَةٌ نَدَامَةٌ[2]
مَا قَبَضَ أَحَدُهُمَا فَهُوَ بَيْنَهُمَا وَ مَا ذَهَبَ فَهُوَ بَيْنَهُمَا[1].
Hadith.3406 - Ghiyath ibn Ibrahim narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), from his forefathers, from Imam Ali ibn Abi Talib (as): Regarding two men who share property-some of it is in their possession, and some is absent-so they divide what is in their p
مَا عِنْدِي مَا أُعْطِيكُمْ وَ لَكِنِ ارْضَوْا بِمَنْ شِئْتُمْ مِنْ أَخِي وَ بَنِي عَمِّي عَلِيِّ بْنِ الْحُسَيْنِ أَوْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ[3] فَقَالَ الْغُرَمَاءُ أَمَّا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ فَمَلِيٌّ مَطُولٌ[4] وَ أَمَّا عَلِيُّ بْنُ الْحُسَيْنِ فَرَجُلٌ لَا مَالَ لَهُ صَدُوقٌ وَ هُوَ أَحَبُّهُمَا إِلَيْنَا فَأَرْسَلَ إِلَيْهِ فَأَخْبَرَهُ الْخَبَرَ فَقَالَ ع أَضْمَنُ لَكُمُ الْمَالَ إِلَى غَلَّةٍ
Hadith.3407 - It is narrated: When Abdullah ibn al-Hasan was on his deathbed, his creditors gathered around him and demanded repayment of their debts. He replied: "I do not have anything to give you, but accept as your guarantor whomever you wish from my brother and my cousins- Imam Ali ibn al-Husayn (as) or Abdullah i
لَا يَرْجِعُ عَلَيْهِ أَبَداً إِلَّا أَنْ يَكُونَ قَدْ أَفْلَسَ قَبْلَ ذَلِكَ[6].
أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ كَانَتْ لَهُ عِنْدَ رَجُلٍ دَنَانِيرُ فَأَحَالَ لَهُ عَلَى رَجُلٍ آخَرَ بِدَنَانِيرِهِ فَيَأْخُذُ بِهَا دَرَاهِمَ أَ يَجُوزُ ذَلِكَ قَالَ نَعَمْ.
قَضَى رَسُولُ اللَّهِ ص فِي سَيْلِ وَادِي مَهْزُورٍ[3] أَنْ يُحْبَسَ الْأَعْلَى عَلَى الْأَسْفَلِ الْمَاءُ لِلزَّرْعِ إِلَى الشِّرَاكِ وَ لِلنَّخْلِ إِلَى الْكَعْبِ ثُمَّ يُرْسَلَ الْمَاءُ إِلَى الْأَسْفَلِ مِنْ ذَلِكَ[4].
وَ فِي خَبَرٍ آخَرَ : "لِلزَّرْعِ إِلَى اَلشِّرَاكَيْنِ وَ لِلنَّخْلِ إِلَى اَلسَّاقَيْنِ".
Hadith.3411 - In another narration: "For crops, the water should reach up to the two sandal straps, and for palm trees, up to the two shins."
سَأَلَ مَنْصُورُ بْنُ حَازِمٍ أَبَا عَبْدِ اللَّهِ ع عَنْ حَظِيرَةٍ بَيْنَ دَارَيْنِ فَذَكَرَ أَنَّ عَلِيّاً ع قَضَى بِهَا لِصَاحِبِ الدَّارِ الَّذِي مِنْ قِبَلِهِ الْقِمَاطُ[1].
Hadith.3412 - Mansur ibn Hazim asked Abu Abdillah (as) about a courtyard situated between two houses. Imam (as) mentioned that Imam Ali ibn Abi Talib (as) ruled that it belongs to the owner of the house from whose side the boundary rope (al-qimat) extends.
إِنَّ الْخُصَّ لِلَّذِي إِلَيْهِ الْقُمُطُ.
Hadith.3413 - Amr ibn Shimr narrated from Jabir, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), from his father, from his grandfather, from Imam Ali ibn Abi Talib (as): He ruled in a case where two men disputed over a reed fence (khuss). Imam Ali ibn Abi Talib (as) said: "The fence belongs to the one to whom the
لَمْ يَحْكُمَا إِنَّمَا كَانَا يَتَنَاظَرَانِ فَفَهَّمْناها سُلَيْمانَ[1].
Hadith.3414 - Jamil ibn Darraj narrated from Zurara, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): Regarding the words of Allah (swt), the Exalted: "And [mention] David and Solomon, when they judged concerning the field, when the sheep of the people had strayed into it" (Surah Al-Anbiya 21:78). Imam (as) said: "
أَبَا الْحَسَنِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ داوُدَ وَ سُلَيْمانَ إِذْ يَحْكُمانِ فِي الْحَرْثِ قَالَ كَانَ حُكْمُ دَاوُدَ ع رِقَابَ الْغَنَمِ وَ الَّذِي فَهَّمَ اللَّهُ عَزَّ وَ جَلَّ سُلَيْمَانَ ع أَنْ حَكَمَ لِصَاحِبِ الْحَرْثِ بِاللَّبَنِ وَ الصُّوفِ ذَلِكَ الْعَامَ كُلَّهُ[2].
I asked Abu al-Hasan (as) about the words of Allah (swt), the Exalted: "And [mention] David and Solomon, when they judged concerning the field" (Surah Al-Anbiya 21:78). Imam (as) said: "The judgment of David (as) was to grant the ownership of the sheep, but what Allah (swt), the Exalted, made Solomon (as) understand wa