Man Lā Yaḥḍuruh al-Faqīh

وَ رَوَى مَنْصُورُ بْنُ يُونُسَ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ قَالَ: كُنْتُ قَاعِداً عِنْدَ قَاضٍ وَ عِنْدَهُ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ جَالِسٌ فَأَتَاهُ رَجُلاَنِ فَقَالَ أَحَدُهُمَا إِنِّي تَكَارَيْتُ إِبِلَ هَذَا اَلرَّجُلِ لِيَحْمِلَ لِي مَتَاعاً إِلَى بَعْضِ اَلْمَعَادِنِ فَاشْتَرَطْتُ أَنْ يُدْخِلَنِي اَلْمَعْدِنَ يَوْمَ كَذَا وَ كَذَا لِأَنَّ بِهَا سُوقاً أَتَخَوَّفُ أَنْ يَفُوتَنِي فَإِنِ اُحْتُبِسْتُ عَنْ ذَلِكَ حَطَطْتُ مِنَ اَلْكِرَاءِ عَنْ كُلِّ يَوْمٍ اِحْتَبَسْتُهُ كَذَا وَ كَذَا وَ إِنَّهُ حَبَسَنِي عَنْ ذَلِكَ اَلْوَقْتِ كَذَا وَ كَذَا يَوْماً فَقَالَ اَلْقَاضِي هَذَا شَرْطٌ فَاسِدٌ وَفِّهِ كِرَاهُ فَلَمَّا قَامَ اَلرَّجُلُ أَقْبَلَ إِلَيَّ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ وَ قَالَ "شَرْطُهُ هَذَا جَائِزٌ مَا لَمْ يَحُطَّ بِجَمِيعِ كِرَاهُ".

Mansur ibn Yunus narrated from Muhammad al-Halabi: I was sitting with a judge, and Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) 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 specific day because there is a market there, and I feared missing it. I also stipulated that if I was delayed, I would deduct a specific amount from the fare for each day of the delay. However, he delayed me for several days beyond the agreed time." The judge said: "This condition is invalid. Pay him his full fare." When the man left, Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) turned to me and said: "His condition is valid as long as he does not deduct the entire fare."

وَ فِي رِوَايَةِ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلَيْنِ كَانَ مَعَهُمَا دِرْهَمَانِ فَقَالَ أَحَدُهُمَا اَلدِّرْهَمَانِ لِي وَ قَالَ اَلْآخَرُ هُمَا بَيْنِي وَ بَيْنَكَ فَقَالَ "أَمَّا اَلَّذِي قَالَ هُمَا بَيْنِي وَ بَيْنَكَ فَقَدْ أَقَرَّ بِأَنَّ أَحَدَ اَلدِّرْهَمَيْنِ لَيْسَ لَهُ وَ أَنَّهُ لِصَاحِبِهِ وَ يُقْسَمُ اَلْآخَرُ بَيْنَهُمَا".

In the narration of Abdullah ibn al-Mughirah, from more than one of our companions, from Abu Abdillah (a.s): Two men had two dirhams with them. One of them said: "Both dirhams are mine." The other said: "They are shared between me and you." Imam (a.s) said: "As for the one who said: '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."

وَ رَوَى عَبْدُ اَللَّهِ بْنُ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ 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 اِسْتَوْفَى اَلْآخَرُ أَ يَرُدُّ عَلَى صَاحِبِهِ قَالَ "نَعَمْ مَا يَذْهَبُ بِمَالِهِ".

Abdullah ibn Muskan narrated from Sulayman ibn Khalid, who said: I asked Abu Abdillah (a.s) 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 share in full. I asked: "Should the one who received his full share compensate the other?" Imam (a.s) said: "Yes, he should compensate him. He cannot take all the wealth for himself."

وَ فِي رِوَايَةِ اِبْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنِ اِبْنِ طَرَفَةَ: أَنَّ رَجُلَيْنِ اِدَّعَيَا بَعِيراً فَأَقَامَ كُلُّ وَاحِدٍ مِنْهُمَا بَيِّنَةً فَجَعَلَهُ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ بَيْنَهُمَا.

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 (a.s) ruled that the camel should be divided equally between them.

وَ فِي رِوَايَةِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُبْضِعُهُ اَلرَّجُلُ ثَلاَثِينَ دِرْهَماً فِي ثَوْبٍ وَ آخَرُ عِشْرِينَ دِرْهَماً فِي ثَوْبٍ فَبَعَثَ اَلثَّوْبَيْنِ وَ لَمْ يَعْرِفْ هَذَا ثَوْبَهُ وَ لاَ هَذَا ثَوْبَهُ قَالَ "يُبَاعُ اَلثَّوْبَانِ فَيُعْطَى صَاحِبُ اَلثَّلاَثِينَ ثَلاَثَةَ أَخْمَاسِ اَلثَّمَنِ وَ اَلْآخَرُ خُمُسَيِ اَلثَّمَنِ" قَالَ فَقُلْتُ فَإِنَّ صَاحِبَ اَلْعِشْرِينَ قَالَ لِصَاحِبِ اَلثَّلاَثِينَ اِخْتَرْ أَيَّهُمَا شِئْتَ قَالَ "لَقَدْ أَنْصَفَهُ".

In the narration of Al-Husayn ibn Abi Al-Ala' from Ishaq ibn Ammar, who reported: Abu Abdillah (a.s) 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 which garment belonged to whom. Imam (a.s) said: "The two garments should be sold, and the one who entrusted thirty dirhams should receive three-fifths of the price, and the other should receive two-fifths of the price." I then said: "What if the one who entrusted twenty dirhams said to the other, 'Choose whichever garment you prefer'?" Imam (a.s) replied: "He has treated him fairly."

وَ فِي رِوَايَةِ اَلسَّكُونِيِّ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ: فِي رَجُلٍ اِسْتَوْدَعَ رَجُلاً دِينَارَيْنِ وَ اِسْتَوْدَعَهُ آخَرُ دِينَاراً فَضَاعَ دِينَارٌ مِنْهُمَا فَقَالَ "يُعْطَى صَاحِبُ اَلدِّينَارَيْنِ دِينَاراً وَ يَقْتَسِمَانِ اَلدِّينَارَ اَلْبَاقِيَ بَيْنَهُمَا نِصْفَيْنِ".

In the narration of Al-Sakuni from Imam Jafar ibn Muhammad Al-Sadiq (a.s), from his father, Imam Muhammad ibn Ali Al-Baqir (a.s): A man entrusted another with two dinars, and another person entrusted him with one dinar. One of the dinars was lost. Imam (a.s) said: "The owner of the two dinars should be given one dinar, and the remaining dinar should be divided equally between them."

وَ رُوِيَ عَنْ صَبَّاحٍ اَلْمُزَنِيِّ رَفَعَهُ قَالَ: جَاءَ رَجُلاَنِ إِلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ أَحَدُهُمَا يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنَّ هَذَا غَادَانِي فَجِئْتُ أَنَا بِثَلاَثَةِ أَرْغِفَةٍ وَ جَاءَ هُوَ بِخَمْسَةِ أَرْغِفَةٍ فَتَغَدَّيْنَا وَ مَرَّ بِنَا رَجُلٌ فَدَعَوْنَاهُ إِلَى اَلْغَدَاءِ فَجَاءَ فَتَغَدَّى مَعَنَا فَلَمَّا فَرَغْنَا وَهَبَ لَنَا ثَمَانِيَةَ دَرَاهِمَ وَ مَضَى فَقُلْتُ يَا هَذَا قَاسِمْنِي فَقَالَ لاَ أَفْعَلُ إِلاَّ عَلَى قَدْرِ اَلْحِصَصِ مِنَ اَلْخُبْزِ قَالَ "اِذْهَبَا فَاصْطَلِحَا" قَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنَّهُ يَأْبَى أَنْ يُعْطِيَنِي إِلاَّ ثَلاَثَةَ دَرَاهِمَ وَ يَأْخُذُ هُوَ خَمْسَةَ دَرَاهِمَ فَاحْمِلْنَا عَلَى اَلْقَضَاءِ قَالَ فَقَالَ لَهُ "يَا عَبْدَ اَللَّهِ أَ تَعْلَمُ أَنَّ ثَلاَثَةَ أَرْغِفَةٍ تِسْعَةُ أَثْلاَثٍ" قَالَ نَعَمْ قَالَ "وَ تَعْلَمُ أَنَّ خَمْسَةَ أَرْغِفَةٍ خَمْسَةَ عَشَرَ ثُلُثاً" قَالَ نَعَمْ قَالَ "فَأَكَلْتَ أَنْتَ مِنْ تِسْعَةِ أَثْلاَثٍ ثَمَانِيَةً وَ بَقِيَ لَكَ وَاحِدٌ وَ أَكَلَ هَذَا مِنْ خَمْسَةَ عَشَرَ ثَمَانِيَةً وَ بَقِيَ لَهُ سَبْعَةٌ وَ أَكَلَ اَلضَّيْفُ مِنْ خُبْزِ هَذَا سَبْعَةَ أَثْلاَثٍ وَ مِنْ خُبْزِكَ هَذَا اَلثُّلُثَ اَلَّذِي بَقِيَ مِنْ خُبْزِكَ فَأَصَابَ كُلَّ وَاحِدٍ مِنْكُمْ ثَمَانِيَةُ أَثْلاَثٍ فَلِهَذَا سَبْعَةُ دَرَاهِمَ بَدَلَ كُلِّ ثُلُثٍ دِرْهَمٌ وَ لَكَ أَنْتَ لِثُلُثِكَ دِرْهَمٌ فَخُذْ أَنْتَ دِرْهَماً وَ أَعْطِ هَذَا سَبْعَةَ دَرَاهِمَ".

It is narrated from Sabbah Al-Muzani, who raised it (in chain of narration): Two men came to Commander of the Faithful (a.s). 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 man passed by us, so we invited him to join us for lunch. He came and ate with us. When we finished, he gifted us eight dirhams and left. I said to this man: 'Divide the dirhams with me.' He said: 'I will not do so except based on the proportion of the shares of the bread.' Commander of the Faithful (a.s) said: 'Go and reconcile between yourselves.' The man replied: 'O Commander of the Faithful, he refuses to give me more than three dirhams while he takes five dirhams. Judge between us.' Commander of the Faithful (a.s) said to him: 'O servant of Allah (swt), do you know that three loaves of bread equal nine thirds?' He said: 'Yes.' Imam (a.s) continued: 'And do you know that five loaves of bread equal fifteen thirds?' He said: 'Yes.' Imam (a.s) said: 'You ate from your nine-thirds eight-thirds, leaving you one-third. And this man ate from his fifteen-thirds eight-thirds, leaving him seven-thirds. The guest ate seven-thirds from this man's bread and one-third from your bread. Thus, each of you consumed eight-thirds. This man is entitled to seven dirhams, one dirham for each remaining third of bread he contributed, and you are entitled to one dirham for the one-third you contributed. So, take one dirham, and give this man seven dirhams.'"

رُوِيَ عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ بِمَ تُعْرَفُ عَدَالَةُ اَلرَّجُلِ بَيْنَ اَلْمُسْلِمِينَ حَتَّى تُقْبَلَ شَهَادَتُهُ لَهُمْ وَ عَلَيْهِمْ فَقَالَ "أَنْ تَعْرِفُوهُ بِالسِّتْرِ وَ اَلْعَفَافِ، وَ كَفِّ اَلْبَطْنِ وَ اَلْفَرْجِ وَ اَلْيَدِ وَ اَللِّسَانِ وَ تُعْرَفُ بِاجْتِنَابِ اَلْكَبَائِرِ اَلَّتِي أَوْعَدَ اَللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا اَلنَّارَ مِنْ شُرْبِ اَلْخُمُورِ وَ اَلزِّنَا وَ اَلرِّبَا وَ عُقُوقِ اَلْوَالِدَيْنِ وَ اَلْفِرَارِ مِنَ اَلزَّحْفِ وَ غَيْرِ ذَلِكَ وَ اَلدَّلاَلَةُ عَلَى ذَلِكَ كُلِّهِ أَنْ يَكُونَ سَاتِراً لِجَمِيعِ عُيُوبِهِ حَتَّى يَحْرُمَ عَلَى اَلْمُسْلِمِينَ مَا وَرَاءَ ذَلِكَ مِنْ عَثَرَاتِهِ وَ عُيُوبِهِ وَ تَفْتِيشُ مَا وَرَاءَ ذَلِكَ وَ يَجِبَ عَلَيْهِمْ تَزْكِيَتُهُ وَ إِظْهَارُ عَدَالَتِهِ فِي اَلنَّاسِ وَ يَكُونَ مَعَهُ اَلتَّعَاهُدُ لِلصَّلَوَاتِ اَلْخَمْسِ إِذَا وَاظَبَ عَلَيْهِنَّ وَ حَفِظَ مَوَاقِيتَهُنَّ بِحُضُورِ جَمَاعَةٍ مِنَ اَلْمُسْلِمِينَ وَ أَنْ لاَ يَتَخَلَّفَ عَنْ جَمَاعَتِهِمْ فِي مُصَلاَّهُمْ إِلاَّ مِنْ عِلَّةٍ فَإِذَا كَانَ كَذَلِكَ لاَزِماً لِمُصَلاَّهُ عِنْدَ حُضُورِ اَلصَّلَوَاتِ اَلْخَمْسِ فَإِذَا سُئِلَ عَنْهُ فِي قَبِيلَتِهِ وَ مَحَلَّتِهِ قَالُوا مَا رَأَيْنَا مِنْهُ إِلاَّ خَيْراً، مُوَاظِباً عَلَى اَلصَّلَوَاتِ مُتَعَاهِداً لِأَوْقَاتِهَا فِي مُصَلاَّهُ فَإِنَّ ذَلِكَ يُجِيزُ شَهَادَتَهُ وَ عَدَالَتَهُ بَيْنَ اَلْمُسْلِمِينَ وَ ذَلِكَ أَنَّ اَلصَّلاَةَ سِتْرٌ وَ كَفَّارَةٌ لِلذُّنُوبِ وَ لَيْسَ يُمْكِنُ اَلشَّهَادَةُ عَلَى اَلرَّجُلِ بِأَنَّهُ يُصَلِّي إِذَا كَانَ لاَ يَحْضُرُ مُصَلاَّهُ وَ يَتَعَاهَدُ جَمَاعَةَ اَلْمُسْلِمِينَ وَ إِنَّمَا جُعِلَ اَلْجَمَاعَةُ وَ اَلاِجْتِمَاعُ إِلَى اَلصَّلاَةِ لِكَيْ يُعْرَفَ مَنْ يُصَلِّي مِمَّنْ لاَ يُصَلِّي وَ مَنْ يَحْفَظُ مَوَاقِيتَ اَلصَّلَوَاتِ مِمَّنْ يُضَيِّعُ وَ لَوْ لاَ ذَلِكَ لَمْ يُمْكِنْ أَحَداً أَنْ يَشْهَدَ عَلَى آخَرَ بِصَلاَحٍ لِأَنَّ مَنْ لاَ يُصَلِّي لاَ صَلاَحَ لَهُ بَيْنَ اَلْمُسْلِمِينَ فَإِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ هَمَّ بِأَنْ يُحْرِقَ قَوْماً فِي مَنَازِلِهِمْ، لِتَرْكِهِمُ اَلْحُضُورَ لِجَمَاعَةِ اَلْمُسْلِمِينَ وَ قَدْ كَانَ مِنْهُمْ مَنْ يُصَلِّي فِي بَيْتِهِ فَلَمْ يَقْبَلْ مِنْهُ ذَلِكَ وَ كَيْفَ تُقْبَلُ شَهَادَةٌ أَوْ عَدَالَةٌ بَيْنَ اَلْمُسْلِمِينَ مِمَّنْ جَرَى اَلْحُكْمُ مِنَ اَللَّهِ عَزَّ وَ جَلَّ وَ مِنْ رَسُولِهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِيهِ اَلْحَرَقُ فِي جَوْفِ بَيْتِهِ بِالنَّهَارِ وَ قَدْ كَانَ يَقُولُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "لاَ صَلاَةَ لِمَنْ لاَ يُصَلِّي فِي اَلْمَسْجِدِ مَعَ اَلْمُسْلِمِينَ إِلاَّ مِنْ عِلَّةٍ" ".

It is narrated from Abdullah ibn Abi Ya'fur, who said: I asked Abu Abdullah (a.s): "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 (a.s) replied: "It is recognized by his modesty and chastity, by his restraint over his stomach, private parts, hands, and tongue, and by his avoidance of major sins for which Allah (swt), the Mighty and Majestic, has threatened punishment in Hell. These sins include: drinking alcohol, fornication, usury, disobedience to parents, fleeing from battle, and other similar acts. The sign of all this is that he covers his faults and defects, making it impermissible for Muslims to investigate or expose his errors and shortcomings. It becomes obligatory upon them to testify to his righteousness and exhibit his piety among people. Additionally, he must be diligent in observing the five daily prayers, maintaining their times, and attending congregational prayers with the Muslims. He should not miss the congregation at the mosque except for a valid excuse. If he remains steadfast in attending his place of prayer for the five daily prayers, and when asked about him in his community or neighborhood, people say: 'We have seen nothing but good from him. He is regular in prayers, punctual in observing their times, and consistently present at his place of prayer,' then this confirms his testimony and establishes his righteousness among Muslims. This is because prayer serves as a covering and an expiation for sins. It is not possible to testify to a man's observance of prayer unless he attends his place of worship and maintains congregation with the Muslims. Indeed, congregation and assembly for prayer were instituted so that those who pray may be distinguished from those who do not, and those who guard the times of prayer from those who neglect them. Without this, no one could testify to another's piety. Whoever does not pray has no righteousness among the Muslims. The Messenger of Allah (swt) (peace be upon him and his family) even intended to burn the houses of those who abandoned congregational prayer, despite some of them praying at home. This was not accepted from them. How then can the testimony or righteousness of someone be accepted when Allah (swt), the Mighty and Majestic, and His Messenger (peace be upon him and his family) had judged that such a person deserves to be burned in his house during the daytime? The Messenger of Allah (swt) (peace be upon him and his family) used to say: 'There is no prayer for the one who does not pray in the mosque with the Muslims, except due to a valid excuse.'"

رُوِيَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَمَّا يُرَدُّ مِنَ اَلشُّهُودِ فَقَالَ "اَلظَّنِينُ وَ اَلْمُتَّهَمُ وَ اَلْخَصْمُ" قَالَ قُلْتُ فَالْفَاسِقُ وَ اَلْخَائِنُ قَالَ "هَذَا يَدْخُلُ فِي اَلظَّنِينِ".

It is narrated from Ubaydullah ibn Ali Al-Halabi, who said: Abu Abdullah (a.s) was asked about the categories of witnesses whose testimony is to be rejected. Imam (a.s) 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 (a.s) said: "These fall under the category of the suspected (Al-Zaneen)."

وَ فِي حَدِيثٍ آخَرَ قَالَ: "لاَ يَجُوزُ شَهَادَةُ اَلْمُرِيبِ وَ اَلْخَصْمِ وَ دَافِعِ مَغْرَمٍ أَوْ أَجِيرٍ أَوْ شَرِيكٍ، أَوْ مُتَّهَمٍ أَوْ تَابِعٍ وَ لاَ تُقْبَلُ شَهَادَةُ شَارِبِ اَلْخَمْرِ وَ لاَ شَهَادَةُ اَللاَّعِبِ بِالشِّطْرَنْجِ وَ اَلنَّرْدِ وَ لاَ شَهَادَةُ اَلْمُقَامِرِ".

And in another narration, Imam (a.s) 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. Furthermore, the testimony of a wine drinker (Sharib Al-Khamr), a player of chess (Shatranj) and dice (Nard), and a gambler (Muqamir) is not accepted."