296. The reason due to which hands would not be cut off of the one who acknowledges the theft under the beating if the stolen goods are not found on himBack to book
أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن ابن أبي عمير عن بعض اصحابنا عن أبي عبد الله عليه السلام قال: لا يقطع الاجير والضيف إذا سرق لانهما مؤتمنان.
1. My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Ibn Abu Umeyr, from one of our companions, (It has been narrated) from Abu Abdullah (a.s.) having said: ‘Do not cut (the hands) of the employee and the guest if they steal because they are both fiduciaries’ (a person bound to act for another’s benefit, as a trustee in relation to his beneficiary).
حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن أحمد ابن محمد بن عيسى عن سماعة قال: سألته عن رجل استأخر أجيرا فاخذ الاجير متاعه، فقال: هو مؤتمن، ثم قال: الاجير والضيف أمينان ليس يقع عليهما حد السرقة.
2. Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Ibn Muhammad Bin Isa, from Sama’at who said, ‘I asked him (a.s.) about a man who employed someone on a wage, and the employee took (stole) his belongings’. So he (a.s.) said: ‘He was a trustee’. Then he (a.s.) said : ‘The employee and the guest are both caretakers, the Limit of the theft does not fall upon the two of them’.
حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي عن الحسن بن محبوب عن علي رئاب عن محمد بن قيس عن أبي جعفر عليه السلام قال: الضيف إذا سرق لم يقطع وان اضاف الضيف ضعيفا فسرق قطع ضيف الضيف.
3. Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Al Hassan Bin Mahboub, from Ali Ra’ib, from Muhammad Bin Qays, (It has been narrated) from Abu Ja’far (a.s.) having said: ‘The guest, if he were to steal, (his hands) would not be cut-off, and if a guest of the guest is a guest, so (the hands of) the guest of the guest would be cut’.
أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد وعبد الله ابني محمد بن عيسى عن ابن أبي عمير عن حماد عن الحلبي عن أبي عبد الله عليه السلام قال: في رجل استأجر اجيرا فاقعده على متاعه فسرقه، قال: هو مؤتمن، وقال في رجل أتى رجلا فقال: ارسلني فلان اليك لترسل إليه بكذا وكذا فاعطاه وصدقه، قال: فلقى صاحبه فقال له: أن رسولك اتاني فبعثت معه بكذا وكذا فقال: ما ارسلته اليك وما اتاني بشئ وزعم الرسول انه قد ارسله، وقد دفعه إليه، قال ان وجد عليه بينة انه لم يرسله قطعت يده ومعنى ذلك أن يكون الرسول قد اقر مرة انه لم يرسله وان لم يجد بينة فيمينه بالله ما ارسلت ويستوفي الاخر من الرسول المال، قلت أرأيت ان زعم انه انما حمله على ذلك الحاجة، قال يقطع لانه سرق مال الرجل.
4. My father said, ‘Sa’ad Bin Abdullah, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ibn Abu Umeyr, from Hamaad Al Halby, (It has been narrated) from Abu Abdullah (a.s.) having said regarding a man who employed someone on a wage, and made him sit upon his belonging, so he stole it. He (a.s.) said: ‘He was a caretaker’. And he (a.s.) said regarding a man, to whom a man came over and said, ‘So and so has sent me to you to send such and such to him. So he gives it to him and (accepts him as) truthful. So he meets his companion and says to him, ‘Your messenger came to me, so I sent such and such with him (to you)’. So he said, ‘I did not send him to you, and he did not come to me with anything, and the messenger claimed (for himself) that he had been sent, and it was handed over to him’. The Imam (a.s.) said: ‘If a proof is found against him that he did not send him, his (messenger’s) (hand) would be cut off, and meaning of that is that the messenger happens to accept once that he was not sent by him. And if a proof cannot be found, so he swears an oath by Allah (azwj) that he did not send him, and the other one, messenger, has to pay back the wealth’. I said, ‘What is your (a.s.) view that if he were to claim that he was driven upon that due to the need?’ He (a.s.) said: ‘(His hands) would be cut off, because he stole the wealth of the man’.