This is part 3 of 22 of “The Book of Livelihood and Commerce (al-Ma'isha)”, book 18 of Al-Kafi — Hadith 8,406–8,455. The book is long enough that it is split across 22 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
4. Ali ibn Muhammad ibn Ali has narrated from Salih ibn abu Hammad from al-Hassan ibn Ali from Wahab al-Haririy who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘The buyer of real property receives sustenance and the seller thereof suffers a serious loss.”
5. Al-Hassan ibn Muhammad has narrated from Muhammad ibn Ahmad al-Nahdiy from Ya’qub ibn Yazid from Muhammad ibn Murazim from his father who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, once said to his Mawla’, Musadif, ‘Find some real property or goods; when man faces hardship or misfortune, and then finds out that behind him there is something for support of his family, he feels more generous to allow his soul to depart (his body).”’
6. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah Muhammad ibn Ali ibn Yusuf from ‘Abd al-Salam from Hisham ibn Ahmar who has said the following: “Abu Ibrahim, Alayhi al-Salam, has said that the price (money) received in exchange for real estate is a loss unless another piece of real estate is purchased therewith.”
7. Abu Ali al-Ash’ariy has narrated from Muhammad ibn al-Hassan ibn Ali al-Kufiy from ‘Ubays ibn Hisham from ‘Abd al-Samad ibn Bashir from Mu‘awiyah ibn ‘Ammar from, who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam has said, that when the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, arrived in al-Madinah he drew a line around its houses and said, ‘O Allah, do not make it a blessing for those who sell its houses.”’
8. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from al-Asamm from Misma‘ who has said the following: “Once I said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I have a piece of land in which buyers are much interested to purchase.’ He (the Imam) said, ‘O abu Sayyar, do you know that whoever sells land or water (like a fountain for irrigation and so on), his wealth goes away as a bad loss.’ I then said, ‘I pray to Allah to keep my soul in service for your cause, I will sell it for a high price and then I can buy a piece of land bigger than this one.’ He (the Imam) said, ‘Then it is all right.’”
1. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ‘Abd al-Rahman ibn Hajjaj from who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘You must seek protection with Allah against over- powering debts, dominating (increasing) number of men and single women.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al- Halabiy for Mu‘awiyah ibn Wahab who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘We are told that a man from al-Ansar died while he owed two dinar to pay. The Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did not perform Salat (prayer) on his dead body and said, “You must perform Salat (prayer) on the dead body of your companion.” (It was the case) until someone of his relatives guaranteed to pay the two dinars on his behalf.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘That is the right.’ He (the Imam) said, ‘The Messenger of Allah did so to teach people a lesson to pay back the debts they owe to each other and must not take the issue of debts lightly. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, passed away while he owed payable debts, al-Hassan, ‘Alayhi al-Salam, died while he owed payable debts and Al-Husayn, ‘Alayhi al-Salam, was murdered while he owed payable debts.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr who has said the following: “Abu al-Hassan, ‘Alayhi al-Salam, said to me, ‘Whoever works to provide sustenance for himself and his family is considered a Mujahid (fighter) for the cause of Allah, most Majestic, most Glorious. If poverty over-powers him, he then should borrow upon the responsibility of Allah and His Messenger for his sustenance and his family. If he dies and cannot pay back, it then becomes the responsibility of the Imam to pay it. If he did not do so, he will be held responsible. Allah, most Majestic, most Glorious, says, ‘Charities are for the poor, destitute and the charity (tax) collectors . . . ., and those suffering bankruptcy.’ (9:61) He is poor, destitute and bankrupt.’”
4. Ahmad ibn Muhammad from has narrated from Hamdan ibn Ibrahim al- Hamadaniy in a in a marfu’ manner from the truthful ones who has narrated the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘I like for a man, who is indebted, to sincerely have the intention of paying it off.’”
5. Muhammad ibn Yahya has narrated from Muhammad ibn Al-Husayn from Muhammad ibn Sulayman from a man of the people of al- Jazirah called abu Muhammad who has said the following: “A man asked al-Rida’, ‘Alayhi al-Salam, when I was listening, ‘I pray to Allah to keep my soul in service for your cause, Allah, most Majestic, most Glorious, says, “If one has difficulty to pay his debts, he should be given respite until he is able to pay.” (2:281) Explain to me the limits of this “respite” of which Allah, most Majestic, most Glorious, has spoken in His book. When a person with such difficulties is required to pay back? He has taken from the properties of the lender to spend on his family. He does not have any farm to wait for the harvest season, has not lent money to anyone to wait for payment time or an amount of lost property that he hopes will be found.’ He (the Imam) said, ‘He is given respite until the Imam is informed about his condition who will pay on his behalf of the share of the bankrupt people, if he has spent what he has borrowed in obedience to Allah, most Majestic, most Glorious. If he has spent in disobedience to Allah, then the Imam is not responsible for his debts.’ I (the narrator) then asked, ‘What happens if the lender who trusted him and did not know if he (borrower) spends it in obedience or disobedience to the command of Allah?’ He (the Imam) said, ‘He can try to get back what he has lent from the properties of the borrowers who must yield.” (Fatwa best explains the last part of the above case.)
6. Ali ibn Ibrahim has narrated from his father from [ibn abu ‘Umayr] from Hanan ibn Sadir from his father who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘Being killed for the cause of Allah, most Majestic, most Glorious, serves as expiation for all kinds of sins except debts, for which there is no expiation other than paying it back or those liable pay or the owner of the lending right waives it in favor of the borrower.’”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-‘ Abbas the one whom he has mentioned (in his book) who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The Imam pays off the debts of the believing people except Muhur (dowry) of women.’”
8. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Isa from al-Walid ibn Sabih who has said the following: “Once a man came to abu ‘Abd Allah, ‘Alayhi al-Salam, saying that al-Mu‘alla’ ibn Khunays owed him a certain amount and said, ‘He has destroyed my rights.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘Your rights are destroyed by the one who murdered him (al-Mu‘alla’).’ He (the Imam) then told al- Walid to pay back his rights, ‘I like to cool down his skin which was cool already.’”
9. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from ‘Uthman ibn Sa‘id from ‘Abd al-karim, of the people of Hamadan from abu Thumamah who has said the following: “I once said to abu Ja‘far, al-Thaniy, ‘Alayhi al-Salam, ‘I like to reside in Makkah or al-Madinah, but there is a certain amount of debt that I must pay. What do you advise me to do?’ He (the Imam) said, ‘You must return to pay off what you owe, and bear in mind that you must go before Allah, most High, when there is no debts due on you. A believing person does not commit treachery.’”
10. Ali ibn Muhammad has narrated from Ishaq ibn Muhammad al-Nakha’iy from Muhammad ibn Jumhur from Fadalah from Musa ibn Bakr who has said the following: “I heard abu al-Hassan, Musa, ‘Alayhi al-Salam, read the following: ‘O mother, if I may become indebted (consider) that Moses son of ‘Imran would also borrow.’”
11. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah, from his ancestors from Ali, ‘Alayhi al-Salam, has stated this Hadith. ‘Beware of debts; it humiliates during the day and causes sadness during the night and it is payable both in this world and in the hereafter.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from ‘Abd al-Rahman ibn abu Najran from al-Hassan ibn Ali ibn Ribat who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘If one is indebted and he intends to pay it back, from the side of Allah, most Majestic, most Glorious, there will be two guards to help him to keep his trust; but if his intention falls short they also fall behind in their help proportionate to the degree of the fall of his intention.”’
2. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from ibn Mahbub from abu Ayyub from Sanaa ‘ah who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, if one of us has a few things in his possession with which he meets his expenses and he also is indebted. Should he feed his family with that which he owns and wait until Allah, most Majestic, most Glorious, grants him ease then pay his debts, or should he borrow on his back in difficult times for earning, or should he accept charity?’ He (the Imam) said, ‘He has to pay the debt with what he owns, so he does not consume people’s belongings, except if he has something with which he can pay off their rights. Allah, most Majestic, most Glorious, has said, “You must not consume your belongings among yourselves in false manners unless it is a trading by mutual consent among you.” (4:29) He must not borrow on his back unless he has something with which he can make payment, he may also go door to door and they may send him back with a morsel or two or one piece of date or two, unless he has a heir (guardian) who pays off after him; no one of us dies for whom Allah, most Majestic, most Glorious, does not make a heir (guardian) who takes charge of his means and his debts to make payments by his means.’”
3. Ali ibn Ibrahim has narrated from his father from al-Nadr ibn Suwayd from al-Halabiy who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that a servant and a house must not be sold; it is necessary for a man to have a shelter and a servant.”
4. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from ‘Abd Allah ibn al-Mughirah from Burayd al- ‘ Ij liy who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I am indebted’ - I think he said, ‘to the orphans’ and I am afraid if I sell my property I will be left without any assets.’ He (the Imam) said, ‘You must not sell your property; however, you should pay a certain part and keep certain other parts.’” (Fatwa best explains this Hadith)
5. Ali ibn Muhammad has narrated from Ibrahim ibn Ishaq al-Ahmar from ‘Abd Allah ibn Hammad from ‘Umar ibn Yazid who has said the following: “Once, when I was present, a man came to abu ‘Abd Allah, ‘Alayhi al-Salam, asking to pay his debts. He (the Imam) said, ‘There is nothing with us today; however, tomorrow we will receive Khitr and wasma (henna) which will be sold and Allah willing, we will help you.’ The man then said, ‘Promise me.’ He (the Imam) said, ‘How can I promise you if I am more hopeful for what I do not expect than for what I do expect to happen?”’
6. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Yusuf ibn al-Sukht from Ali ibn Muhammad ibn Sulayman from al-Fadl ibn Sulayman from al-‘Abbas ibn ‘Isa who has said the following: “Once, Ali ibn Al-Husayn, ‘Alayhi al-Salam, was placed under pressure. He went to one of his Mawla’ (friend or follower) and asked him to lend him ten thousand dirham up to the time he is able to pay back. He (his friend) said, ‘No, because it is not with me; however, I want a promissory note.’ He (the narrator) has said, ‘He (the Imam) tore a piece from his gown and said this is the promissory note.’ His Mawla’ did not like it and became angry. He (the Imam) said, ‘Am I more trustworthy or Hajib ibn Zurarah?’ He (his Mawla’) replied, ‘You are more trustworthy than Hajib ibn Zurarah.’ He (the Imam) said, ‘How is it that Hajib by depositing his bow, only a piece of wood, as a guarantee to bail out one hundred, also being a non-Muslim, kept up to his words and I will not keep up my word despite depositing a piece of my gown? 5 He (the narrator) said that his Mawla’ took the piece of his gown and lent him the dirhams and placed the piece of fabric in a container. Allah, most Majestic, most Glorious, granted him ease and he (the Imam) took the dirhams to return to the man and said, ‘Here is the dirhams. Where is the promissory note (the piece of my gown)? He replied, ‘I pray to Allah to keep my soul in service for your cause, I have lost it.’ He (the Imam) said, ‘You then cannot have your dirhams from me. One like me is not treated lightly in matters of trust.’ He (the narrator) has said, ‘He then brought the container and the piece of fabric was in it. Ali ibn Al-Husayn, ‘Alayhi al-Salam, gave the dirhams to him and took the piece of fabric and threw it away and left.’”
7. It is narrated from him (narrator of previous Hadith) from Yusuf ibn al-Sukht from Ali ibn Muhammad ibn Sulayman from his father from ‘Isa ibn ‘Abd Allah who has said the following: “‘Abd Allah was about to die and his creditors gathered around him demanding payment. He said to them, ‘I do not have any property to pay you but you may choose one of the sons of my uncle, Ali ibn Al-Husayn, ‘Alayhi al-Salam, and ‘Abd Allah ibn Ja’far who will assume responsibility to pay you.’ They said, “Abd Allah ibn Ja’far is a procrastinator and slow to respond. Ali ibn Al-Husayn, ‘Alayhi al-Salam, does not have any properties but is a truthful person and more beloved one of the two to us.’ He then sent someone to inform him of the case, and he said, ‘I assume responsibility to pay you by the time of harvest,’ although he did not have any harvest but he said so to show kindness. The people said, ‘We accept your offer.’ He assumed the responsibility and when time for harvest came Allah, most Majestic, most Glorious, made it possible for him to pay and he did so.”
8. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma’il from al-Fadl ibn Shadhan all ibn abu ‘Umayr from Ibrahim ibn ‘Abd al-Flamid from ‘Uthman ibn Ziyad who has said the following: “Once I said to abu ‘Abd Allah, ‘Alayhi al-Salam, that a man owes me a certain amount and wants to sell his house to pay me. Abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘I seek protection for you with Allah against taking him out of the shadow on his head.’”
9. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Khalaf ibn Flammad from Muhriz from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Debts are three. One man is he who when a lender gives the borrower respite and the borrower pays it off without delay. In his case it is all for him and it is not against him. There also is a man who as lender asks for payment and as a borrower he pays in time. In his case there is nothing for or against him. There is a man who as a lender demands payment and he as a borrower delays payment. In his case it is against him but not for him.”
1. A number of our people have narrated from Sahl ibn Ziyad ibn Mahbub from ibn Ri’ab from Sulayman ibn Khalid who has said the following: “This is concerning my question before abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man who had a certain amount of my property with him. He played arrogantly with me about it and swore to deny it. Thereafter a certain amount of his property came in my control. Can I take his property in place of my property with him, deny the existence of his property with me and swear just as he did against me? He (the Imam) said, Tf he betrayed, you must not act like him and must not enter into something for which you blamed him.’”
2. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from ibn abu ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from Mu‘awiyah ibn ‘Ammar who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who owes to me a right but he denies it and then leaves in my trust a certain amount of his property: if I can offset my rights with him from his property with me. He (the Imam) said, ‘No, you cannot do so because it is treachery’”
3. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub Sayf ibn ‘Amirah from abu Bakr al-Hadramiy who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who has a certain amount of property with another person who denies the existence of such thing with him and goes away with it. Later a certain amount of the property of this person comes in the control of the first one; Can he offset his property for what has come in his control? He (the Imam) said, ‘Yes, he can do so but he must say the following: “O Lord, I take this property in place of my property which he has taken from me and I do not take it with treacherous intention and injustice.’”
1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from certain persons of his people from Khalaf ibn Hammad from ‘Isma’il ibn abu Qurrah from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When a man dies, payment of all of loans for and against him opens up (becomes due). 5 ”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “About the case of a man who dies indebted and someone guarantees the creditors to pay them on behalf of the deceased, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If the creditors agree with such guarantees, the deceased becomes free of his responsibility for payment of debts he owed.”’
1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from al-Nadr ibn Shu’ayb from ‘Abd al-Ghaffar al-Jaziy who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who dies owing debts. He (the Imam) said, ‘If such debts have become due upon him and it is free of his involvement in corruption, Allah will not hold him responsible if He will find in him the intention to pay back. However, if he did not have the intention to pay back what was in his trust, he then is considered a thief and so also is Zakat and destroying Mahr (dowry) of women.”’
2. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from ibn Faddal from certain persons of his people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One who borrows without the intention to pay back is considered a thief.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Ibrahim ibn Mihzam from Talhah ibn Yazid who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ’It is not lawful to buy a debt with debt (on credit).”’
2. Ahmad ibn Muhammad has narrated from al-Hassan ibn Ali from Muhammad ibn al-Fudayl from abu Hamzah who has said the following: “I once asked abu Ja’far, ‘Alayhi al-Salam, about the case of a man to whom another person owes a loan and a third person buys the loan from the creditor to collect it from the debtor. The collector demands the debtor for payment; and (what is the Imam’s) judgment in this issue. Abu Ja’far, ‘Alayhi al-Salam, made a pronouncement that said, The debtor can pay to the collector what he (the collector) has paid to the creditor.’”
3. Muhammad ibn Yahya and others have narrated from Muhammad ibn Ahmad from Muhammad ibn ‘Isa from Muhammad ibn al- Fudayl who has said the following: “I once asked al-Rida’, ‘Alayhi al-Salam, about the case of a man who buys a loan to collect it from the debtor and demands the debtor for payment. He (the Imam) said, The debtor pays what the collector has paid to the creditor and in so doing becomes free of the responsibility of paying all that was due on him.’”
1. Al-Husayn ibn Muhammad has narrated from Mu’alla’ ibn Muhammad from al-Hassan ibn Ali from Hammad ibn ‘Uthaman who has said the following: “Once, a man came to abu ‘ Abd Allah, ‘Alayhi al-Salam, to complain before him (the Imam) against one of his companions. In a little while the defendant came in and abu ‘Abd Allah, ‘Alayhi al-Salam, asked, ‘Why does so and so complain against you?’ He replied, ‘It is because I asked him for payment of what he owes to me.’ He (the narrator) has said that abu ‘Abd Allah, ‘Alayhi al-Salam, then sat straight with anger and said, ‘It seems as if when you demand for payment of what others owe, you do not consider it maltreating him. Consider what Allah, most Majestic, most Glorious, has said in His book, ‘They fear dreadful accounting.’ (13:21) Do you think they fear that Allah will do injustice to them? No, by Allah, that is not the case. They did not fear anything but demand for payment of what is owed to them and Allah, most Majestic, most Glorious, has called it (demand for payment) dreadful accounting, thus one who demands payment has maltreated him (debtor).”’
2. Muhammad ibn Yahya in a marfu’ manner has narrated the following: “He (the narrator) has said that a man once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘A man of Al- Husayniy people owes me a certain amount. Asking him for payment has become tiring for me. We had an argument about it and I am afraid something may happen between us that will make me sad.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘This is not a proper manner of asking for payment. When you go to him next time sit with him for a long time and remain quiet.’ The man has said, ‘I followed the instruction and shortly thereafter I received full payment.’”
3. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan all from ibn abu ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from Khidr ibn ‘Amr al-Nakha’iy who has said the following: “About the case of a man to whom another person owes a certain amount of assets but denies such liability one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘If he (creditor) makes him (the debtor) to take an oath, thereafter he (the creditor) is not entitled to take anything from him (the debtor), but if he does not make him to take an oath his right remains enforced upon the debtor.’”
4. A number of our people have narrated from Sahl ibn Ziyad from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘No other ache is a serious ache except an eye ache, and no anxiety is a serious anxiety except the anxiety because of debts.’”
5. Through the same chain of narrators as that of the previous Hadith the following is narrated: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Debt is the loop of Allah on earth and when He wants to humiliate a person. He places it on his neck.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Hammad ibn abu Talhah Bayya’ al-Sabiriy and Muhammad ibn al-Fudayl and Hakam al-Hannat all from abu Hamzah who has said the following: “I heard abu Ja’far ‘Alayhi al-Salam, saying, ‘One who withholds the assets of a Muslim, despite his ability to give it to him, just because of fear of standing in need, Allah, most Majestic, most Glorious, has greater power to impoverish him because of wasting his time and soul for holding back such right.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ‘Ammar who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that ‘Amir al-Mu’minin, ‘Alayhi al-Salam, would keep in custody a procrastinating debtor; then command to distribute his assets among his creditors proportionate to their shares, and if he (the debtor) disagreed, he (the Imam) sold his assets, then distributed it among his creditors.’”
2. Ahmad ibn Muhammad has narrated from Ali ibn al-Hassan from Ja’far ibn Muhammad ibn Hakim from Jamil ibn Darraj from Muhammad ibn Muslim who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘The debt of an absent person is paid from his assets when enough proof is presented to prove his indebtedness. His assets are sold to make necessary payments in his absence and he faces the proof against him. One who has presented proofs receives payments upon providing guarantee and security, if he does not want to wait.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Jarrah al-Mada’iniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is Makruh (undesirable) for a creditor to lodge with his debtor, even if he has already picked the amount he owes and has made it ready to pay, except for three days.’”
2. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who lodges with his debtor; if he can use his food. He (the Imam) said, ‘Yes, he can do so for three days but not for more than three days.”’
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that once a man came to Ali, ‘Alayhi al-Salam, and said, ‘Someone who owes to me a certain amount of debts has sent me a gift.’ He (the Imam) Alayhi al- Salam, said, ‘Count it as part of payment for what he owes you.’”
2. A number of our people have narrated from Ahmad ibn Muhammad from Sahl ibn Ziyad from ibn Mahbub from Hudhayl ibn Hayyan, brother of Ja’far ibn Hayyan al-Sayrafiy who has said the following: “I once said to abu ‘Abd Allah, Alayhi al-Salam, ‘I have given a certain amount of assets to my brother Ja’far and he gives me what I pay for my expenses, for performing al-Hajj and giving charity. I asked certain people for both of us and they mentioned that it is invalid and unlawful. I like to take your words as the final ones.’ He (the Imam) asked, ‘Did he give you such things before you gave him the assets you just mentioned?’ I replied, ‘Yes, he did so.’ He (the Imam) then said, ‘You can take what he gives you, use it for food, drink, al-Hajj and charity, and when you go back to Iraq tell him that Ja’far ibn Muhammad has given me this fatwa.’”
3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Musa ibn Sa‘dan from al-Husayn ibn abu al-‘Ala’ from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan, Alayhi al-Salam, about the case of a man who is a debtor and pays a certain amount out of his profit to his creditor for fear of the creditor’s demand for payment, but there is no such condition between them. He (the Imam) said, ‘It is not harmful as long as it is not a condition.’”
1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma’il has narrated from af-Fadf ibn Shadhan all from ibn abu ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “I once remained behind from performing al-Hajj and abu ‘ Abd Allah, ‘Alayhi al-Salam, asked, ’What caused you to remain behind from performing al-Hajj ? 5 I replied, ’I pray to Allah to keep my soul in service for your cause, I bailed out a person but he violated his responsibility . 5 He (the Imam) said, ‘What do you have to do with bailsman-ship? Did you not know that people of the centuries before were destroyed ? 5 He (the Imam) then said, ‘A people committed a great many sins. They then became severely afraid. Another people came to them and said, ‘Your sins are upon us . 5 Allah, most Majestic, most Glorious, sent upon them suffering and He most Blessed, most High, said, ‘You were afraid of Me, then you defied Me . 555
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil from Zurarah who has said the following: “About the case of an assignment if the assignee says to the debtor, ‘I wave in your favor what you owe me because of the assignment, one of the two Imam 5 , (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al- Salam, has said, ‘If the assignee waves it in favor of the debtor he (assignee) loses the right to ask the debtor for any payment; but if he (the assignee) does not wave it in favor of the debtor, he (assignee) has the right to ask the assignor for payment . 555 Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Jamil from Zurarah has narrated from a similar Hadith.
Hasan· al-Majlisi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
