Man Lā Yaḥḍuruh al-Faqīh

رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ يُقَادُ مُسْلِمٌ بِذِمِّيٍّ فِي اَلْقَتْلِ وَ لاَ فِي اَلْجِرَاحَاتِ وَ لَكِنْ يُؤْخَذُ مِنَ اَلْمُسْلِمِ فِي جِنَايَتِهِ لِلذِّمِّيِّ بِقَدْرِ جِنَايَتِهِ عَلَى اَلذِّمِّيِّ عَلَى قَدْرِ دِيَةِ اَلذِّمِّيِّ ثَمَانِمِائَةِ دِرْهَمٍ ".

Al-Hasan ibn Mahbub narrated from Ali ibn Riʾab from Muhammad ibn Qays from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) who said: "A Muslim is not subjected to retaliation (qiṣaṣ) for killing a Dhimmi (non-Muslim under Muslim protection) in cases of murder or bodily injury. However, the Muslim is required to compensate for his offense against the Dhimmi according to the extent of his harm, and this is equivalent to the Diyyah (blood money) of the Dhimmi, which is eight hundred dirhams."

وَ رَوَى اِبْنُ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ دِيَةِ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ وَ اَلْمَجُوسِيِّ قَالَ "هُمْ سَوَاءٌ ثَمَانُمِائَةٍ ثَمَانُمِائَةٍ" قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنْ أُخِذُوا فِي بَلَدِ اَلْمُسْلِمِينَ وَ هُمْ يَعْمَلُونَ اَلْفَاحِشَةَ أَ يُقَامُ عَلَيْهِمُ اَلْحَدُّ قَالَ "نَعَمْ يُحْكَمُ فِيهِمْ بِأَحْكَامِ اَلْمُسْلِمِينَ ".

Ibn Muskan narrated from Abu Baṣir who said: I asked Abu Abdullah (a.s) about the blood money (diyyah) for a Jew, a Christian, and a Magian. Imam (a.s) replied: "They are equal - eight hundred (dirhams), eight hundred (dirhams)." I asked: "May I be your ransom, if they are caught committing an immoral act in the land of the Muslims, is the legal punishment (hadd) applied to them?" Imam (a.s) said: "Yes, they are judged according to the rulings of the Muslims."

وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "بَعَثَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ خَالِدَ بْنَ اَلْوَلِيدِ إِلَى اَلْبَحْرَيْنِ فَأَصَابَ بِهَا دِمَاءَ قَوْمٍ مِنَ اَلْيَهُودِ وَ اَلنَّصَارَى وَ اَلْمَجُوسِ فَكَتَبَ إِلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِنِّي أَصَبْتُ دِمَاءَ قَوْمٍ مِنَ اَلْيَهُودِ وَ اَلنَّصَارَى فَوَدَيْتُهُمْ ثَمَانَمِائَةٍ ثَمَانَمِائَةٍ وَ أَصَبْتُ دِمَاءَ قَوْمٍ مِنَ اَلْمَجُوسِ وَ لَمْ تَكُنْ عَهِدْتَ إِلَيَّ فِيهِمْ عَهْداً قَالَ فَكَتَبَ إِلَيْهِ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "إِنَّ دِيَتَهُمْ مِثْلُ دِيَةِ اَلْيَهُودِ وَ اَلنَّصَارَى " وَ قَالَ "إِنَّهُمْ أَهْلُ كِتَابٍ" ".

Ibn Abi Umayr narrated from Samaah ibn Mihran who reported from Abu Abdullah (a.s) that the Prophet (peace be upon him and his family) sent Khalid ibn Al-Walid to Bahrain, where he was involved in shedding the blood of some Jews, Christians, and Magians. Khalid wrote to the Messenger of Allah (swt) (peace be upon him and his family), saying: "I have shed the blood of some Jews and Christians, and I paid their blood money (diyyah) as eight hundred (dirhams) each. I also shed the blood of some Magians, but you did not give me any prior instruction regarding them." The Messenger of Allah (swt) (peace be upon him and his family) wrote back to him: "Their blood money is the same as that of the Jews and Christians," and he added, "They are People of the Book."

وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ ضُرَيْسٍ اَلْكُنَاسِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي نَصْرَانِيٍّ قَتَلَ مُسْلِماً فَلَمَّا أُخِذَ أَسْلَمَ أَقْتُلُهُ بِهِ قَالَ "نَعَمْ" قِيلَ فَإِنْ لَمْ يُسْلِمْ قَالَ "يُدْفَعُ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ فَإِنْ شَاءُوا قَتَلُوا وَ إِنْ شَاءُوا عَفَوْا وَ إِنْ شَاءُوا اِسْتَرَقُّوا وَ إِنْ كَانَ مَعَهُ مَالٌ عَيْنٌ لَهُ دُفِعَ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ هُوَ وَ مَالُهُ".

Al-Hasan ibn Mahbub narrated from Ali ibn Riʾab from Ḍurays Al-Kunasi who reported from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) regarding a Christian man who killed a Muslim. When he was captured, he accepted Islam. Imam (a.s) was asked: "Should he be killed for the Muslim he murdered?" Imam (a.s) replied: "Yes." It was then asked: "And if he does not accept Islam?" Imam (a.s) said: "He will be handed over to the heirs of the murdered person. If they wish, they may kill him, if they wish, they may pardon him, and if they wish, they may enslave him. And if he possesses any tangible wealth, it will be handed over to the heirs of the murdered person along with him."

وَ رَوَى اَلْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "دِيَةُ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ أَرْبَعَةُ آلاَفٍ أَرْبَعَةُ آلاَفٍ وَ دِيَةُ اَلْمَجُوسِيِّ ثَمَانُمِائَةِ دِرْهَمٍ" وَ قَالَ "أَمَا إِنَّ لِلْمَجُوسِ كِتَاباً يُقَالُ لَهُ جَامَاسْفُ ".

Al-Qasim ibn Muhammad narrated from Ali ibn Abi Hamzah from Abu Baṣir, who reported from Abu Abdullah (a.s) that he said: "The blood money (diyyah) for a Jew and a Christian is four thousand (dirhams), four thousand (dirhams), and the blood money for a Magian (Zoroastrian) is eight hundred dirhams." Imam (a.s) also said: "Indeed, the Magians have a book called Jamaspf."

وَ قَدْ رُوِيَ: "أَنَّ دِيَةَ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ وَ اَلْمَجُوسِيِّ أَرْبَعَةُ آلاَفِ دِرْهَمٍ أَرْبَعَةُ آلاَفِ دِرْهَمٍ لِأَنَّهُمْ أَهْلُ اَلْكِتَابِ".

It has been narrated: "The blood money (diyyah) for a Jew, a Christian, and a Magian is four thousand dirhams, four thousand dirhams because they are People of the Book."

وَ رَوَى عَبْدُ اَللَّهِ بْنُ اَلْمُغِيرَةِ عَنْ مَنْصُورٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "دِيَةُ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ وَ اَلْمَجُوسِيِّ دِيَةُ اَلْمُسْلِمِ ".

Abdullah ibn Al-Mughirah narrated from Mansur, from Aban ibn Taghlib, from Abu Abdullah (a.s) who said: "The blood money (diyyah) for a Jew, a Christian, and a Magian is equal to that of a Muslim."

قَالَ مُصَنِّفُ هَذَا الْكِتَابِ رَحِمَهُ اللَّهُ هَذِهِ الْأَخْبَارُ اخْتَلَفَتْ لِاخْتِلَافِ الْأَحْوَالِ وَ لَيْسَتْ هِيَ عَلَى اخْتِلَافِهَا فِي حَالٍ وَاحِدَةٍ مَتَى كَانَ الْيَهُودِيُّ وَ النَّصْرَانِيُّ وَ الْمَجُوسِيُّ عَلَى مَا عُوهِدُوا عَلَيْهِ مِنْ تَرْكِ إِظْهَارِ شُرْبِ الْخُمُورِ وَ إِتْيَانِ الزِّنَا وَ أَكْلِ الرِّبَا وَ الْمَيْتَةِ وَ لَحْمِ الْخِنْزِيرِ وَ نِكَاحِ الْأَخَوَاتِ وَ إِظْهَارِ الْأَكْلِ وَ الشُّرْبِ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ وَ اجْتِنَابِ صُعُودِ مَسَاجِدِ الْمُسْلِمِينَ وَ اسْتَعْمَلُوا الْخُرُوجَ بِاللَّيْلِ عَنْ ظَهْرَانَيِ الْمُسْلِمِينَ وَ الدُّخُولَ بِالنَّهَارِ لِلتَّسَوُّقِ وَ قَضَاءِ الْحَوَائِجِ فَعَلَى مَنْ قَتَلَ وَاحِداً مِنْهُمْ أَرْبَعَةُ آلَافِ دِرْهَمٍ وَ مَرَّ الْمُخَالِفُونَ عَلَى ظَاهِرِ الْحَدِيثِ فَأَخَذُوا بِهِ وَ لَمْ يَعْتَبِرُوا الْحَالَ وَ مَتَى آمَنَهُمُ الْإِمَامُ وَ جَعَلَهُمْ فِي عَهْدِهِ وَ عَقْدِهِ وَ جَعَلَ لَهُمْ ذِمَّةً وَ لَمْ يَنْقُضُوا مَا عَاهَدَهُمْ عَلَيْهِ مِنَ الشَّرَائِطِ الَّتِي ذَكَرْنَاهَا وَ أَقَرُّوا بِالْجِزْيَةِ وَ أَدَّوْهَا فَعَلَى مَنْ قَتَلَ وَاحِداً مِنْهُمْ خَطَأً دِيَةُ الْمُسْلِمِ وَ تَصْدِيقُ ذَلِكَ.

The compiler of this book, may Allah (swt) have mercy on him, commented that these narrations differ according to circumstances. Their differences are not due to inconsistency but rather to varying conditions. If the Jew, Christian, or Magian adheres to the terms of their covenant, refraining from openly consuming alcohol, committing adultery, engaging in usury, eating carrion and pork, marrying close relatives, publicly eating and drinking during the day in Ramadan, entering Muslim mosques, and if they conduct their activities by leaving at night and entering during the day for trade and fulfilling their needs, then whoever kills one of them must pay four thousand dirhams. However, opponents have taken the apparent meaning of the narration without considering the specific conditions. If the Imam grants them protection, includes them under his covenant, and they uphold the agreed-upon conditions - such as paying the jizyah - then if one of them is killed by mistake, the killer must pay the full blood money equal to that of a Muslim. This ruling aligns with the principles of justice and protection established by the covenant.

مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "مَنْ أَعْطَاهُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ذِمَّةً فَدِيَتُهُ كَامِلَةٌ"

Al-Husayn ibn Sa'id narrated from Fadalah, from Aban, from Zurara, from Abu Abdullah (a.s) who said: "Whoever was granted protection (dhimmah) by Messenger of Allah (swt) (peace be upon him and his family), his blood money (diyyah) is complete (to that of a muslim)."

قَالَ زُرَارَةُ فَهَؤُلاَءِ مَا قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ هُمْ مَنْ أَعْطَاهُمْ ذِمَّةً. وَ عَلَى مَنْ خَالَفَ الْإِمَامَ فِي قَتْلِ وَاحِدٍ مِنْهُمْ مُتَعَمِّداً الْقَتْلُ لِخِلَافِهِ عَلَى إِمَامِ الْمُسْلِمِينَ لَا لِحُرْمَةِ الذِّمِّيِّ.

Zurara commented: "These are the people about whom Abu Abdullah (a.s) spoke, referring to those whom the Prophet (saws) granted protection." Furthermore, whoever opposes the Imam by intentionally killing one of these protected individuals deserves capital punishment - not because of the sanctity of the dhimmi himself but due to the transgression against the authority of the Muslim leader.

كَمَا رَوَاهُ عَلِيُّ بْنُ اَلْحَكَمِ عَنْ أَبِي اَلْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِذَا قَتَلَ اَلْمُسْلِمُ اَلنَّصْرَانِيَّ فَأَرَادَ أَهْلُ اَلنَّصْرَانِيِّ أَنْ يَقْتُلُوهُ قَتَلُوهُ وَ أَدَّوْا فَضْلَ مَا بَيْنَ اَلدِّيَتَيْنِ".

Ali ibn Al-Hakam narrated from Abu Al-Maghra, from Abu Basir, from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: "If a Muslim kills a Christian and the family of the Christian wishes to execute him, they may do so, but they must pay the difference between the two blood monies (diyyahs)."

وَ كَذَلِكَ إِذَا كَانَ الْمُسْلِمُ مُتَعَوِّداً لِقَتْلِهِمْ قُتِلَ لِخِلَافِهِ عَلَى الْإِمَامِ ع وَ إِنْ كَانُوا مُظْهِرِينَ الْعَدَاوَةَ وَ الْغِشَّ لِلْمُسْلِمِينَ.

Similarly, if the Muslim was habitually killing them, he would be executed due to his opposition to the authority of the Imam (a.s), even if the Christians were openly hostile and deceitful towards the Muslims.

وَ رَوَى عَلِيُّ بْنُ اَلْحَكَمِ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ اَلْفَضْلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ دِمَاءِ اَلْمَجُوسِ وَ اَلْيَهُودِ وَ اَلنَّصَارَى هَلْ عَلَى مَنْ قَتَلَهُمْ شَيْءٌ إِذَا غَشُّوا اَلْمُسْلِمِينَ وَ أَظْهَرُوا اَلْعَدَاوَةَ وَ اَلْغِشَّ لَهُمْ قَالَ "لاَ إِلاَّ أَنْ يَكُونَ مُتَعَوِّداً لِقَتْلِهِمْ" قَالَ وَ سَأَلْتُهُ عَنِ اَلْمُسْلِمِ يُقْتَلُ بِأَهْلِ اَلذِّمَّةِ وَ أَهْلِ اَلْكِتَابِ إِذَا قَتَلَهُمْ قَالَ "لاَ إِلاَّ أَنْ يَكُونَ مُعْتَاداً لِذَلِكَ لاَ يَدَعُ قَتْلَهُمْ فَيُقْتَلُ وَ هُوَ صَاغِرٌ".

Ali ibn Al-Hakam narrated from Aban, from Ismail ibn Al-Fadl, who said: I asked Abu Abdullah (a.s) about the blood of the Magians, Jews, and Christians - whether there is any penalty upon someone who kills them if they deceive the Muslims and openly display hostility and treachery towards them. Imam (a.s) replied: "No, unless he is habitual in killing them." He further said: I asked Imam (a.s) about a Muslim being killed for killing a person from the People of the Book (Ahl Al-Dhimmah) or from the People of the Scripture. Imam (a.s) replied: "No, unless he is accustomed to doing so and does not desist from killing them, then he will be killed and humiliated."

وَ مَتَى لَمْ يَكُنِ الْيَهُودُ وَ النَّصَارَى وَ الْمَجُوسُ عَلَى مَا عُوهِدُوا عَلَيْهِ مِنَ الشَّرَائِطِ الَّتِي ذَكَرْنَاهَا فَعَلَى مَنْ قَتَلَ وَاحِداً مِنْهُمْ ثَمَانُمِائَةِ دِرْهَمٍ وَ لَا يُقَادُ لَهُمْ مِنْ مُسْلِمٍ فِي قَتْلٍ وَ لَا جِرَاحَةٍ كَمَا ذَكَرْتُهُ فِي أَوَّلِ هَذَا الْبَابِ وَ الْخِلَافُ عَلَى الْإِمَامِ وَ الِامْتِنَاعُ عَلَيْهِ يُوجِبَانِ الْقَتْلَ فِيمَا دُونَ ذَلِكَ كَمَا جَاءَ فِي الْمُؤْلِي إِذَا وَقَفَ بَعْدَ أَرْبَعَةِ أَشْهُرٍ أَمَرَهُ الْإِمَامُ بِأَنْ يَفِيءَ أَوْ يُطَلِّقَ فَمَتَى لَمْ يَفِئْ وَ امْتَنَعَ مِنَ الطَّلَاقِ ضُرِبَتْ عُنُقُهُ لِامْتِنَاعِهِ عَلَى إِمَامِ الْمُسْلِمِينَ.

If the Jews, Christians, and Magians fail to uphold the conditions they were bound by, then whoever kills one of them must pay eight hundred dirhams in compensation, and a Muslim is not executed for killing them nor for injuring them, as I mentioned earlier in this chapter. However, rebellion against the Imam and refusal to comply with his authority can warrant execution even for lesser offenses, similar to the ruling on the man who swears to avoid his wife (Al-Mu'li). If after four months he neither reconciles with his wife nor divorces her, the Imam orders him to choose, and if he refuses, his neck is struck for defying the authority of the Muslim leader.

وَ قَدْ قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: "مَنْ آذَى ذِمَّتِي فَقَدْ آذَانِي".

The Prophet Muhammad (peace be upon him and his family) said: "Whoever harms one under my protection (dhimmah) has indeed harmed me."

فَإِذَا كَانَ فِي إِيذَائِهِمْ إِيذَاءُ النَّبِيِّ ص فَكَيْفَ فِي قَتْلِهِمْ وَ إِنَّمَا أَرَادَ النَّبِيُّ ص بِذَلِكَ- فَاطِمَةَ ص وَ قَالَ إِذَا كَانَ مَنْ آذَى ذِمَّتِي فَقَدْ آذَانِي لِمَنْعِي مِنْ ظُلْمِهِ وَ إِيذَائِهِ فَكَيْفَ مَنْ آذَى ابْنَتِي وَ وَاحِدَتِي الَّتِي هِيَ بَضْعَةٌ مِنِّي وَ سَيِّدَةُ نِسَاءِ الْأَوَّلِينَ وَ الْآخِرِينَ وَ أَتْبَعَ ع ذَلِكَ بِأَنْ قَالَ: "مَنْ آذَاهَا فَقَدْ آذَانِي وَ مَنْ غَاظَهَا فَقَدْ غَاظَنِي وَ مَنْ سَرَّهَا فَقَدْ سَرَّنِي".

If causing harm to them equates to harming the Prophet (saws) himself, then how severe must it be when it comes to killing them? The Prophet (peace be upon him and his family) intended through this statement to emphasize the sanctity of his daughter, Sayyidah Fatimah (s.a) (peace be upon her). Prophet (saws) stated: "Whoever harms one under my protection has harmed me," to prevent any form of oppression or harm towards them. How much greater then is the harm caused to my daughter (Fatimah (s.a)), my own flesh and blood, who is the leader of the women of all times? Prophet (saws) reinforced this meaning by saying: "Whoever harms her (Sayyidah Fatima (s.a)) has harmed me, whoever angers her (Sayyidah Fatima (s.a)) has angered me, and whoever pleases her (Sayyidah Fatima (s.a)) has pleased me."

وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ بُرَيْدٍ اَلْعِجْلِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ مُسْلِمٍ فَقَأَ عَيْنَ نَصْرَانِيٍّ فَقَالَ "إِنَّ دِيَةَ عَيْنِ اَلذِّمِّيِّ أَرْبَعُمِائَةِ دِرْهَمٍ".

Buraid Al-Ijli narrated from Abu Abdullah (a.s) that he was asked about a Muslim who gouged out the eye of a Christian. Imam (a.s) replied: "The blood money (diyyah) for the eye of a dhimmi (non-Muslim under Islamic protection) is four hundred dirhams."

هَذَا لِمَنْ دِيَةُ نَفْسِهِ ثَمَانُمِائَةِ دِرْهَمٍ.

This ruling applies to one whose full blood money for their life is eight hundred dirhams.

وَ رَوَى عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "يُقْتَلُ اَلْعَبْدُ بِالْحُرِّ وَ لاَ يُقْتَلُ اَلْحُرُّ بِالْعَبْدِ وَ لَكِنْ يُغَرَّمُ قِيمَتَهُ وَ يُضْرَبُ ضَرْباً شَدِيداً حَتَّى لاَ يَعُودَ".

Uthman ibn Isa narrated from Sama'ah that Abu Abdullah (a.s) said: "A slave is to be killed for killing a free man, but a free man is not to be killed for killing a slave. However, he must pay the slave's value and be severely beaten so that he does not repeat such an act."

وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي رَجُلٍ يَقْتُلُ مَمْلُوكَهُ مُتَعَمِّداً قَالَ "يُعْجِبُنِي أَنْ يُعْتِقَ رَقَبَةً وَ يَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ يُطْعِمَ سِتِّينَ مِسْكِيناً ثُمَّ تَكُونَ اَلتَّوْبَةُ بَعْدَ ذَلِكَ".

Hammad narrated from Al-Halabi that Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) said regarding a man who intentionally kills his slave: "I prefer that he frees a slave, fasts for two consecutive months, and feeds sixty needy people, and then he should repent after that."

وَ سَأَلَ حُمْرَانُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ ضَرَبَ مَمْلُوكاً لَهُ فَمَاتَ مِنْ ضَرْبِهِ قَالَ "يُعْتِقُ رَقَبَةً".

Humran asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) about a man who struck his slave, and the slave died as a result of the beating. Imam (a.s) replied: "He must free a slave."

وَ رَوَى يَحْيَى بْنُ أَبِي اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِذَا قَتَلَ اَلْعَبْدُ اَلْحُرَّ فَلِأَهْلِ اَلْمَقْتُولِ إِنْ شَاءُوا قَتَلُوا وَ إِنْ شَاءُوا اِسْتَعْبَدُوا".

Yahya ibn Abi Al-'Ala narrated from Abu Abdullah (a.s) who said: "If a slave kills a free man, the family of the murdered person has the choice: if they wish, they may kill him, and if they wish, they may enslave him."

وَ قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي مُكَاتَبٍ قُتِلَ فَقَالَ "يُحْسَبُ مَا عَتَقَ مِنْهُ فَيُؤَدَّى دِيَةُ اَلْحُرِّ وَ مَا رَقَّ دِيَةُ اَلْعَبْدِ " " وَ قَالَ "اَلْعَبْدُ لاَ يُغْرِمُ أَهْلَهُ وَرَاءَ نَفْسِهِ شَيْئاً".

Imam Ali ibn Abi Talib (a.s), Commander of the Faithful, ruled regarding a mukatab (a slave who had a contract for freedom) who was killed: "The portion of him that had been freed is calculated, and the blood money for that part is paid as that of a free man, and the portion that remained in servitude is paid as the blood money of a slave." Imam (a.s) also said: "A slave does not burden his family with any liability beyond himself."

وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي عَبْدٍ جَرَحَ حُرّاً قَالَ "إِنْ شَاءَ اَلْحُرُّ اِقْتَصَّ مِنْهُ وَ إِنْ شَاءَ أَخَذَهُ إِنْ كَانَتِ اَلْجِرَاحَةُ تُحِيطُ بِرَقَبَتِهِ وَ إِنْ كَانَتْ لاَ تُحِيطُ بِرَقَبَتِهِ اِفْتَدَاهُ مَوْلاَهُ فَإِنْ أَبَى مَوْلاَهُ أَنْ يَفْتَدِيَهُ كَانَ لِلْحُرِّ اَلْمَجْرُوحِ مِنَ اَلْعَبْدِ بِقَدْرِ دِيَةِ جِرَاحَتِهِ وَ اَلْبَاقِي لِلْمَوْلَى يُبَاعُ اَلْعَبْدُ فَيَأْخُذُ اَلْمَجْرُوحُ حَقَّهُ وَ يُرَدُّ اَلْبَاقِي عَلَى اَلْمَوْلَى ".

Imam Abu Abdullah (a.s) was asked about a slave who injured a free man. Imam (a.s) said: "If the free man wishes, he may take retribution (qisas) from him, and if he wishes, he may take the slave if the injury is severe enough to warrant his execution. If the injury does not warrant execution, then the slave's master must pay compensation (diyyah). If the master refuses to pay the compensation, then the injured free man has a right over the slave equivalent to the diyyah of his injury, and the rest belongs to the master. The slave is then sold, the injured party takes his due, and the remainder is returned to the master."

وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَلْعَزِيزِ اَلْعَبْدِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ شَجَّ عَبْداً مُوضِحَةً قَالَ "عَلَيْهِ نِصْفُ عُشْرِ قِيمَتِهِ".

Imam Abu Abdullah (a.s) was asked about a man who inflicted a mudhiha (a wound exposing the bone) on a slave. Imam (a.s) said: "He is liable to pay half of one-tenth of the slave's value."

وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي عَبْدٍ جَرَحَ رَجُلَيْنِ قَالَ "هُوَ بَيْنَهُمَا إِنْ كَانَتْ جِنَايَتُهُ تُحِيطُ بِقِيمَتِهِ" قِيلَ لَهُ فَإِنْ جَرَحَ رَجُلاً فِي أَوَّلِ اَلنَّهَارِ وَ جَرَحَ آخَرَ فِي آخِرِ اَلنَّهَارِ قَالَ "هُوَ بَيْنَهُمَا مَا لَمْ يَحْكُمِ اَلْوَالِي فِي اَلْمَجْرُوحِ اَلْأَوَّلِ فَإِنْ كَانَ اَلْوَالِي قَدْ حَكَمَ فِي اَلْمَجْرُوحِ اَلْأَوَّلِ فَدَفَعَهُ إِلَيْهِ بِجِنَايَتِهِ فَجَنَى بَعْدَ ذَلِكَ جِنَايَةً فَإِنَّ جِنَايَتَهُ عَلَى اَلْأَخِيرِ".

Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) was asked about a slave who injured two men. Imam (a.s) said: "He is to be divided between them if his crime equals his full value." It was asked: "What if he injured one man in the morning and another in the evening?" Imam (a.s) replied: "He is to be divided between them as long as the governor has not ruled regarding the first injured person. But if the governor had already ruled and handed the slave over to the first injured party due to his injury, and then the slave committed another injury afterward, then his liability for that second injury falls upon the latter victim."

وَ رَوَى عَلِيُّ بْنُ رِئَابٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِذَا قَتَلَ اَلْحُرُّ اَلْعَبْدَ غُرِّمَ قِيمَتَهُ وَ أُدِّبَ" قِيلَ لَهُ فَإِنْ كَانَتْ قِيمَتُهُ عِشْرِينَ أَلْفاً قَالَ "لاَ يُجَاوَزُ بِقِيمَةِ عَبْدٍ عَنْ دِيَةِ حُرٍّ".

Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "If a free man kills a slave, he must pay the slave's value and be disciplined." It was asked: "What if the value of the slave is twenty thousand?" Imam (a.s) replied: "The value of a slave cannot exceed the blood money (diyyah) of a free person."

وَ فِي رِوَايَةِ اَلسَّكُونِيِّ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: "جِرَاحَاتُ اَلْعَبِيدِ عَلَى نَحْوِ جِرَاحَاتِ اَلْأَحْرَارِ فِي اَلثَّمَنِ".

In the narration of Al-Sakuni, Commander of the Faithful (a.s) said: "The injuries of slaves are to be compensated in the same manner as the injuries of free people, according to their value."

وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي مُحَمَّدٍ اَلْوَابِشِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْمٍ اِدَّعَوْا عَلَى عَبْدٍ جِنَايَةً تُحِيطُ بِرَقَبَتِهِ فَأَقَرَّ اَلْعَبْدُ بِهَا قَالَ "لاَ يَجُوزُ إِقْرَارُ اَلْعَبْدِ عَلَى سَيِّدِهِ" قَالَ "فَإِنْ أَقَامُوا اَلْبَيِّنَةَ عَلَى مَا اِدَّعَوْا عَلَى اَلْعَبْدِ أَخَذُوا اَلْعَبْدَ بِهَا أَوْ يَفْتَدِيَهُ مَوْلاَهُ".

Ibn Mahbub narrated from Abu Muhammad Al-Wabishi who said: I asked Abu Abdullah (a.s) about a group of people who claimed that a slave had committed an offense warranting his execution, and the slave confessed to it. Imam (a.s) said: "The confession of a slave is not valid against his master." Imam (a.s) further said: "But if they establish evidence for what they claimed against the slave, they may take the slave for it or his master may ransom him."

وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ مُدَبَّرٍ قَتَلَ رَجُلاً عَمْداً قَالَ "يُقْتَلُ بِهِ" قُلْتُ فَإِنْ قَتَلَهُ خَطَأً قَالَ "يُدْفَعُ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ فَيَكُونُ لَهُمْ رِقّاً فَإِنْ شَاءُوا اِسْتَرَقُّوا وَ إِنْ شَاءُوا بَاعُوا وَ لَيْسَ لَهُمْ أَنْ يَقْتُلُوهُ" ثُمَّ قَالَ "يَا أَبَا مُحَمَّدٍ إِنَّ اَلْمُدَبَّرَ مَمْلُوكٌ".

Ibn Mahbub narrated from Hisham bin Salim from Abu Basir who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) about a mudabbar (a slave promised freedom after the owner's death) who intentionally killed a man. Imam (a.s) said: "He is to be killed in retaliation." I asked: "What if he killed him by mistake?" Imam (a.s) replied: "He is handed over to the heirs of the murdered person, and he becomes their slave. If they wish, they can enslave him, and if they wish, they can sell him, but they have no right to kill him." Then Imam (a.s) said: "O' Abu Muhammad, indeed the mudabbar is still a slave."

وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ مُكَاتَبٍ قَتَلَ رَجُلاً خَطَأً فَقَالَ "إِنْ كَانَ مَوْلاَهُ حِينَ كَاتَبَهُ اِشْتَرَطَ عَلَيْهِ أَنَّهُ إِنْ عَجَزَ فَهُوَ رَدٌّ إِلَى اَلرِّقِّ فَهُوَ بِمَنْزِلَةِ اَلْمَمْلُوكِ يُدْفَعُ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ فَإِنْ شَاءُوا اِسْتَرَقُّوا وَ إِنْ شَاءُوا بَاعُوا وَ إِنْ كَانَ مَوْلاَهُ حِينَ كَاتَبَهُ لَمْ يَشْتَرِطْ عَلَيْهِ وَ كَانَ قَدْ أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً فَإِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ "يُعْتَقُ مِنَ اَلْمُكَاتَبِ بِقَدْرِ مَا أَدَّى مِنْ مُكَاتَبَتِهِ وَ عَلَى اَلْإِمَامِ أَنْ يُؤَدِّيَ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ بِقَدْرِ مَا أُعْتِقَ مِنَ اَلْمُكَاتَبِ وَ لاَ يُبْطَلُ دَمُ اِمْرِئٍ مُسْلِمٍ " وَ أَرَى أَنْ يَكُونَ بِمَا بَقِيَ عَلَى اَلْمُكَاتَبِ مِمَّا لَمْ يُؤَدِّهِ رِقّاً لِأَوْلِيَاءِ اَلْمَقْتُولِ يَسْتَخْدِمُونَهُ حَيَاتَهُ بِقَدْرِ مَا بَقِيَ عَلَيْهِ وَ لَيْسَ لَهُمْ أَنْ يَبِيعُوهُ".

Ibn Mahbub narrated from Abu Ayyub from Muhammad bin Muslim who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) about a mukatab (a slave who has a contract for gradual emancipation) who unintentionally killed a man. Imam (a.s) said: "If his master, when drafting the emancipation contract, stipulated that if he fails to fulfill the payment, he would return to slavery, then he is treated like a slave and handed over to the heirs of the murdered person. If they wish, they may enslave him, and if they wish, they may sell him. But if his master, when drafting the contract, did not make such a stipulation and the mukatab had already paid part of the contract amount, then Imam Ali ibn Abi Talib (a.s) used to say, 'He is freed in proportion to what he has paid of his contract, and it is upon the Imam to pay the heirs of the murdered person an amount equivalent to the portion of freedom the mukatab had earned. The blood of a Muslim must not be wasted.' I (a.s) also believe that regarding the remaining unpaid portion of the contract, the mukatab should remain as a slave to the heirs of the murdered person, serving them for the rest of his life in proportion to what remains of his contract, but they are not permitted to sell him."

وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ حَمَلَ عَبْداً لَهُ عَلَى دَابَّةٍ فَوَطِئَتْ رَجُلاً قَالَ "اَلْغُرْمُ عَلَى اَلْمَوْلَى".

Ibn Mahbub narrated from Ali bin Ri'ab from Abu Abdullah (a.s) regarding a man who placed his slave on a riding animal, and the animal trampled a man. Imam (a.s) said: "The compensation is upon the master."

وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي اَلْوَرْدِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَتَلَ عَبْداً خَطَأً قَالَ "عَلَيْهِ قِيمَتُهُ وَ لاَ يُجَاوَزُ بِقِيمَتِهِ عَشَرَةَ آلاَفِ دِرْهَمٍ" قُلْتُ وَ مَنْ يُقَوِّمُهُ وَ هُوَ مَيِّتٌ قَالَ "إِنْ كَانَ لِمَوْلاَهُ شُهُودٌ أَنَّ قِيمَتَهُ يَوْمَ قَتَلَهُ كَذَا وَ كَذَا أُخِذَ بِهَا قَاتِلُهُ وَ إِنْ لَمْ يَكُنْ لِمَوْلاَهُ شُهُودٌ كَانَتِ اَلْقِيمَةُ عَلَى اَلَّذِي قَتَلَهُ مَعَ يَمِينِهِ يَشْهَدُ أَرْبَعَ مَرَّاتٍ بِاللَّهِ مَا لَهُ قِيمَةٌ أَكْثَرَ مِمَّا قَوَّمْتُهُ وَ إِنْ أَبَى أَنْ يَحْلِفَ وَ رَدَّ اَلْيَمِينَ عَلَى اَلْمَوْلَى أُعْطِيَ اَلْمَوْلَى مَا حَلَفَ عَلَيْهِ وَ لاَ يُجَاوَزُ بِقِيمَتِهِ عَشَرَةَ آلاَفِ دِرْهَمٍ" قَالَ "وَ إِنْ كَانَ اَلْعَبْدُ مُؤْمِناً فَقَتَلَهُ عَمْداً أُغْرِمَ قِيمَتَهُ وَ أَعْتَقَ رَقَبَةً وَ صَامَ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ أَطْعَمَ سِتِّينَ مِسْكِيناً وَ تَابَ إِلَى اَللَّهِ عَزَّ وَ جَلَّ".

Ibn Mahbub narrated from Ali bin Ri'ab from Abu Al-Ward who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) about a man who accidentally killed a slave. Imam (a.s) said: "He must pay the slave's value, and his value should not exceed ten thousand dirhams." I asked: "Who will appraise his value when he is dead?" Imam (a.s) replied: "If the master has witnesses that his value on the day he was killed was such and such, then the killer must pay that amount. If the master has no witnesses, the killer must swear four times by Allah (swt) that the slave's value was no more than what he has appraised. If he refuses to swear and the oath is passed to the master, then the master is given the amount he swore upon, but the value must not exceed ten thousand dirhams." Imam (a.s) further said: "If the slave was a believer and he was killed intentionally, the killer must pay his value, free a slave, fast for two consecutive months, feed sixty needy people, and repent to Allah (swt), the Mighty and Majestic."

وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ مُكَاتَبٍ جَنَى عَلَى رَجُلٍ حُرٍّ جِنَايَةً فَقَالَ "إِنْ كَانَ أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً، غُرِّمَ فِي جِنَايَتِهِ بِقَدْرِ مَا أَدَّى مِنْ مُكَاتَبَتِهِ لِلْحُرِّ وَ إِنْ عَجَزَ عَنْ حَقِّ اَلْجِنَايَةِ أُخِذَ ذَلِكَ مِنَ اَلْمَوْلَى اَلَّذِي كَاتَبَهُ، " قُلْتُ فَإِنْ كَانَتِ اَلْجِنَايَةُ لِعَبْدٍ قَالَ "عَلَى مِثْلِ ذَلِكَ يُدْفَعُ إِلَى مَوْلَى اَلْعَبْدِ اَلَّذِي جَرَحَهُ اَلْمُكَاتَبُ وَ لاَ يُقَاصُّ بَيْنَ اَلْمُكَاتَبِ وَ بَيْنَ اَلْعَبْدِ إِذَا كَانَ اَلْمُكَاتَبُ قَدْ أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً فَإِنْ لَمْ يَكُنْ أَدَّى مِنْ مُكَاتَبَتِهِ شَيْئاً فَإِنَّهُ يُقَاصُّ لِلْعَبْدِ مِنْهُ أَوْ يُغَرَّمُ اَلْمَوْلَى كُلَّ مَا جَنَى اَلْمُكَاتَبُ لِأَنَّهُ عَبْدُهُ مَا لَمْ يُؤَدِّ مِنْ مُكَاتَبَتِهِ شَيْئاً" قَالَ "وَ وَلَدُ اَلْمُكَاتَبَةِ كَأُمِّهِ إِنْ رَقَّتْ رَقَّ وَ إِنْ عَتَقَتْ عَتَقَ".

Ibn Mahbub narrated from Abu Walad who said: I asked Abu Abdullah (a.s) about a mukatab (a slave who has entered into a contract for his freedom) who committed an offense against a free man. Imam (a.s) said: "If he has paid part of his mukataba (freedom contract), he is liable for the offense in proportion to what he has paid. If he cannot cover the liability for the offense, the remainder is taken from the master who set the contract with him." I asked: "What if the offense was against another slave?" Imam (a.s) replied: "It is the same; the mukatab is handed over to the master of the injured slave. There is no compensation between the mukatab and the slave if the mukatab has paid part of his contract. However, if he has not paid anything from his mukataba, then compensation is taken directly from him or his master must pay for all the damage caused by the mukatab because he is still his slave until he pays part of his contract." Imam (a.s) further said: "The child of a mukataba woman follows her status: if she remains a slave, her child is a slave; and if she is freed, her child is also free."