Man Lā Yaḥḍuruh al-Faqīh

سَأَلَ إِسْحَاقُ بْنُ عَمَّارٍ أَبَا إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يُعْتِقُ مَمْلُوكَهُ عَنْ دُبُرٍ ثُمَّ يَحْتَاجُ إِلَى ثَمَنِهِ قَالَ "يَبِيعُهُ" قَالَ قُلْتُ فَإِنْ كَانَ لَهُ عَنْ ثَمَنِهِ غِنًى قَالَ "إِذَا رَضِيَ اَلْمَمْلُوكُ فَلاَ بَأْسَ".

Ishaq ibn Ammar asked Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim) (a.s), about a man who frees his slave as a delayed emancipation (to take effect after his death) and then becomes in need of the slave's price. Imam (a.s) said: "He may sell him." I asked: "What if he is not in need of the price?" Imam (a.s) said: "If the slave agrees, then there is no harm."

وَ رَوَى جَمِيلٌ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمُدَبَّرِ أَ يُبَاعُ قَالَ "إِنِ اِحْتَاجَ صَاحِبُهُ إِلَى ثَمَنِهِ وَ رَضِيَ اَلْمَمْلُوكُ فَلاَ بَأْسَ".

Jamil narrated from Abu Abdullah (a.s), who said: I asked him about a mudabbar (a slave promised freedom after the owner's death). Imam (a.s) said: "If his owner needs the price and the slave agrees, then there is no harm in selling him."

وَ رُوِيَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي اَلرَّجُلِ يُعْتِقُ غُلاَمَهُ أَوْ جَارِيَتَهُ عَنْ دُبُرٍ مِنْهُ ثُمَّ يَحْتَاجُ إِلَى ثَمَنِهِ أَ يَبِيعُهُ قَالَ "لاَ إِلاَّ أَنْ يَشْتَرِطَ عَلَى اَلَّذِي يَبِيعُهُ إِيَّاهُ أَنْ يُعْتِقَهُ عِنْدَ مَوْتِهِ".

It is narrated by al-Ala', from Muhammad ibn Muslim, from one of the Imams (a.s), peace be upon them, regarding a man who frees his male or female slave as a mudabbar (to be freed after his death) and then becomes in need of the slave's price. Imam (a.s) said: "No, he may not sell the slave-unless he stipulates to the buyer that the slave must be freed at the time of his death."

وَ سُئِلَ أَبُو إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ دَبَّرَتْ جَارِيَةً لَهَا فَوَلَدَتِ اَلْجَارِيَةُ جَارِيَةً نَفِيسَةً فَلَمْ يُدْرَ أَ مُدَبَّرَةٌ هِيَ مِثْلُ أُمِّهَا أَمْ لاَ فَقَالَ "مَتَى كَانَ اَلْحَمْلُ كَانَ وَ هِيَ مُدَبَّرَةٌ أَوْ قَبْلَ اَلتَّدْبِيرِ" قُلْتُ جُعِلْتُ فِدَاكَ لاَ أَدْرِي أَجِبْنِي فِيهِمَا جَمِيعاً فَقَالَ "إِنْ كَانَتِ اَلْجَارِيَةُ حُبْلَى قَبْلَ اَلتَّدْبِيرِ وَ لَمْ يَذْكُرْ مَا فِي بَطْنِهَا فَالْجَارِيَةُ مُدَبَّرَةٌ وَ مَا فِي بَطْنِهَا رِقٌّ وَ إِنْ كَانَ اَلتَّدْبِيرُ قَبْلَ اَلْحَمْلِ ثُمَّ حَدَثَ اَلْحَمْلُ فَالْوَلَدُ مُدَبَّرٌ مَعَ أُمِّهِ لِأَنَّ اَلْحَمْلَ إِنَّمَا حَدَثَ بَعْدَ اَلتَّدْبِيرِ".

Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim (a.s)) was asked about a woman who made her bondwoman mudabbar (to be freed after her death). The bondwoman later gave birth to a precious daughter, and it was unclear whether the child was also mudabbar like her mother or not. Imam (a.s) said: "When the pregnancy occurred, was it before or after the tadbir (declaration of delayed emancipation)?" I said: "May I be your ransom, I do not know. Please answer regarding both situations." Imam (a.s) said: "If the bondwoman was pregnant before the tadbir and her pregnancy was not mentioned during the declaration, then the bondwoman is mudabbar, but what is in her womb remains in bondage (not mudabbar). However, if the tadbir occurred before the pregnancy and then she became pregnant, the child is mudabbar along with her, because the pregnancy occurred after the tadbir."

وَ سَأَلَ اَلْحَسَنُ بْنُ عَلِيٍّ اَلْوَشَّاءُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ دَبَّرَ جَارِيَةً وَ هِيَ حُبْلَى فَقَالَ "إِنْ كَانَ عَلِمَ بِحَبَلِ اَلْجَارِيَةِ فَمَا فِي بَطْنِهَا بِمَنْزِلَتِهَا وَ إِنْ كَانَ لَمْ يَعْلَمْ فَمَا فِي بَطْنِهَا رِقٌّ " قَالَ وَ سَأَلْتُهُ عَنِ اَلرَّجُلِ يُدَبِّرُ اَلْمَمْلُوكَ وَ هُوَ حَسَنُ اَلْحَالِ ثُمَّ يَحْتَاجُ أَ يَجُوزُ لَهُ أَنْ يَبِيعَهُ قَالَ "نَعَمْ إِذَا اِحْتَاجَ إِلَى ذَلِكَ".

Al-Hasan ibn Ali al-Washsha' asked Abu al-Hasan (a.s) about a man who made his bondwoman mudabbar (to be freed after his death) while she was pregnant. Imam (a.s) said: "If he knew about the pregnancy of the bondwoman, then what is in her womb has the same status as her (i.e., it is also mudabbar). But if he did not know, then what is in her womb remains in bondage (not mudabbar)." Al-Hasan ibn Ali al-Washsha' further asked him about a man who made his slave mudabbar while he was financially well-off, but later he became needy. Imam (a.s) said: "Yes, if he becomes in need, it is permissible for him to sell the slave."

وَ رُوِيَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: "اَلْمُدَبَّرُ مِنَ اَلثُّلُثِ وَ لِلرَّجُلِ أَنْ يَرْجِعَ فِي ثُلُثِهِ إِنْ كَانَ أَوْصَى فِي صِحَّةٍ أَوْ مَرَضٍ".

It is narrated from al-Ala', from Muhammad ibn Muslim, from one of the Imams (a.s), peace be upon them, who said: "A mudabbar (a slave promised freedom after the owner's death) is considered to be from the one-third (of the estate). A man has the right to retract from his bequest regarding this one-third, whether he made the will during his health or illness."

وَ رَوَى أَبَانٌ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنِ اَلرَّجُلِ يُعْتِقُ جَارِيَتَهُ عَنْ دُبُرٍ أَ يَطَؤُهَا إِنْ شَاءَ أَوْ يُنْكِحُهَا أَوْ يَبِيعُ خِدْمَتَهَا حَيَاتَهُ قَالَ "نَعَمْ أَيَّ ذَلِكَ شَاءَ فَعَلَ".

Aban narrated from Abu Maryam, from Abu Abdullah (a.s), who was asked about a man who made his bondwoman mudabbar (to be freed after his death). Imam (a.s) was asked: "Can he have relations with her if he wishes, or marry her off, or sell her service during his lifetime?" Imam (a.s) said: "Yes, he may do any of these if he wishes."

وَ رَوَى عَاصِمٌ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنِ اَلْعَبْدِ وَ اَلْأَمَةِ يُعْتَقَانِ عَنْ دُبُرٍ فَقَالَ "لِمَوْلاَهُ أَنْ يُكَاتِبَهُ إِنْ شَاءَ وَ لَيْسَ لَهُ أَنْ يَبِيعَهُ إِلاَّ أَنْ يَشَاءَ اَلْعَبْدُ أَنْ يَبِيعَهُ مُدَّةَ حَيَاتِهِ وَ لَهُ أَنْ يَأْخُذَ مَالَهُ إِنْ كَانَ لَهُ مَالٌ ".

Asim narrated from Abu Basir, who said: I asked him about a male or female slave who had been made mudabbar (to be freed after the master's death). Imam (a.s) said: "The master may enter into a mukataba (a contract of emancipation in exchange for payment) with the slave if he wishes. However, he cannot sell the slave unless the slave agrees to be sold for the duration of the master's life. The master is also entitled to take any wealth the slave possesses, if the slave has wealth."

وَ سَأَلَهُ عَبْدُ اَللَّهِ بْنُ سِنَانٍ: عَنِ اِمْرَأَةٍ أَعْتَقَتْ ثُلُثَ خَادِمِهَا عِنْدَ مَوْتِهَا أَ عَلَى أَهْلِهَا أَنْ يُكَاتِبُوهَا إِنْ شَاءُوا وَ إِنْ أَبَوْا قَالَ "لاَ وَ لَكِنْ لَهَا مِنْ نَفْسِهَا ثُلُثُهَا وَ لِلْوَارِثِ ثُلُثَاهَا يَسْتَخْدِمُهَا بِحِسَابِ اَلَّذِي لَهُ مِنْهَا وَ يَكُونُ لَهَا مِنْ نَفْسِهَا بِحِسَابِ مَا أُعْتِقَ مِنْهَا".

Abdullah ibn Sinan asked him about a woman who freed one-third of her servant at the time of her death. He asked: "Are her heirs required to enter into a mukataba (a contract of emancipation in exchange for payment) with the servant if they wish, or can they refuse?" Imam (a.s) said: "No, but the servant owns one-third of herself, and the heirs own two-thirds. The heirs may use her services in proportion to their share, and she has freedom over herself in proportion to the part that was freed."

وَ رَوَى أَبَانٌ عَنْ عَبْدِ اَلرَّحْمَنِ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ قَالَ لِعَبْدِهِ إِنْ حَدَثَ بِي حَدَثٌ فَهُوَ حُرٌّ وَ عَلَى اَلرَّجُلِ تَحْرِيرُ رَقَبَةٍ فِي كَفَّارَةِ يَمِينٍ أَوْ ظِهَارٍ أَ لَهُ أَنْ يُعْتِقَ عَبْدَهُ اَلَّذِي جَعَلَ لَهُ اَلْعِتْقَ إِنْ حَدَثَ بِهِ حَدَثٌ فِي كَفَّارَةِ تِلْكَ اَلْيَمِينِ قَالَ "لاَ يَجُوزُ اَلَّذِي يَجْعَلُ لَهُ فِي ذَلِكَ".

Aban narrated from Abd al-Rahman, who said: I asked him about a man who said to his slave, "If something happens to me, you are free." Meanwhile, the man is obligated to free a slave as an expiation for breaking an oath or zihar (a form of prohibited declaration regarding one's wife). I asked: "Can he use this same slave, whom he had promised freedom upon his death, to fulfill the requirement of freeing a slave for the expiation?" Imam (a.s) said: "No, it is not permissible to use the slave designated for that purpose."

وَ رَوَى وُهَيْبُ بْنُ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ دَبَّرَ غُلاَمَهُ وَ عَلَيْهِ دَيْنٌ فِرَاراً مِنَ اَلدَّيْنِ قَالَ "لاَ تَدْبِيرَ لَهُ وَ إِنْ كَانَ دَبَّرَهُ فِي صِحَّةٍ مِنْهُ وَ سَلاَمَةٍ فَلاَ سَبِيلَ لِلدُّيَّانِ عَلَيْهِ".

Wuhayb ibn Hafs narrated from Abu Basir, who said: I asked Abu Abdullah (a.s), about a man who made his slave mudabbar (to be freed after his death) while he was in debt, intending to escape from paying the debt. Imam (a.s) said: "There is no valid tadbir (declaration of delayed emancipation) in this case. However, if he made the tadbir while he was in good health and free from any financial distress, then the creditors have no claim over the slave."

وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ دَبَّرَ مَمْلُوكاً لَهُ تَاجِراً مُوسِراً فَاشْتَرَى اَلْمُدَبَّرُ جَارِيَةً بِأَمْرِ مَوْلاَهُ فَوَلَدَتْ مِنْهُ أَوْلاَداً ثُمَّ إِنَّ اَلْمُدَبَّرَ مَاتَ قَبْلَ سَيِّدِهِ فَقَالَ "أَرَى أَنَّ جَمِيعَ مَا تَرَكَ اَلْمُدَبَّرُ مِنْ مَتَاعٍ أَوْ ضِيَاعٍ فَهُوَ لِلَّذِي دَبَّرَهُ وَ أَرَى أَنَّ أُمَّ وَلَدِهِ رِقٌّ لِلَّذِي دَبَّرَهُ وَ أَرَى أَنَّ وُلْدَهَا مُدَبَّرُونَ كَهَيْئَةِ أَبِيهِمْ فَإِذَا مَاتَ اَلَّذِي دَبَّرَ أَبَاهُمْ فَهُمْ أَحْرَارٌ".

Ibn Mahbub narrated from Ali ibn Ri'ab, from Burayd ibn Mu'awiyah, who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s), about a man who made his wealthy slave mudabbar (to be freed after his death). The mudabbar, with the permission of his master, bought a bondwoman who bore him children. Then the mudabbar died before his master. Imam (a.s) said: "I believe that all the property, possessions, or estates left by the mudabbar belong to the one who made him mudabbar. As for the mother of his children, she remains a slave to the one who made him mudabbar. However, I see that her children take the same status as their father-they are mudabbar. Therefore, when the one who made their father mudabbar dies, they will be freed."

وَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ: "اَلْمُعْتَقُ عَنْ دُبُرٍ هُوَ مِنَ اَلثُّلُثِ وَ مَا جَنَى هُوَ وَ اَلْمُكَاتَبُ وَ أُمُّ اَلْوَلَدِ فَالْمَوْلَى ضَامِنٌ لِجِنَايَتِهِمْ ".

Imam Ali ibn Abi Talib (a.s) said: "A mudabbar (a slave promised freedom after the owner's death) is counted as part of the one-third (of the estate). As for any offense committed by the mudabbar, the mukatab (a slave under a contract of emancipation), or the umm al-walad (a bondwoman who bore her master a child), the master is liable for their offenses."