Divorce (Talaaq)

Introduction

Ahadith on Talaaq are compiled from Al-Kafi, volume 6 and are presented below:

الكافي ج : 6 ص : 54

كتاب الطلاق

بَابُ كَرَاهِيَةِ طَلَاقِ الزَّوْجَةِ الْمُوَافِقَةِ

The Divorce – A Detestable Act

1-  أَخْبَرَنَا عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَرَّ رَسُولُ اللَّهِ ص بِرَجُلٍ فَقَالَ مَا فَعَلْتَ امْرَأَتَكَ قَالَ طَلَّقْتُهَا يَا رَسُولَ اللَّهِ قَالَ مِنْ غَيْرِ سُوءٍ قَالَ مِنْ غَيْرِ سُوءٍ ثُمَّ قَالَ إِنَّ الرَّجُلَ تَزَوَّجَ فَمَرَّ بِهِ النَّبِيُّ ص فَقَالَ تَزَوَّجْتَ قَالَ نَعَمْ ثُمَّ قَالَ لَهُ بَعْدَ ذَلِكَ مَا فَعَلْتَ امْرَأَتَكَ قَالَ طَلَّقْتُهَا قَالَ مِنْ غَيْرِ سُوءٍ قَالَ مِنْ غَيْرِ سُوءٍ ثُمَّ إِنَّ الرَّجُلَ تَزَوَّجَ فَمَرَّ بِهِ النَّبِيُّ ص فَقَالَ تَزَوَّجْتَ فَقَالَ نَعَمْ ثُمَّ قَالَ لَهُ بَعْدَ ذَلِكَ مَا فَعَلْتَ امْرَأَتَكَ قَالَ طَلَّقْتُهَا قَالَ مِنْ غَيْرِ سُوءٍ قَالَ مِنْ غَيْرِ سُوءٍ فَقَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ أَوْ يَلْعَنُ كُلَّ ذَوَّاقٍ مِنَ الرِّجَالِ وَ كُلَّ ذَوَّاقَةٍ مِنَ النِّسَاءِ

Narrated to us certain persons of our people from Ahmad ibn Muhammad from ibn Faddal from abu Jamilah from Sa’d ibn Tarif who has said the following:

‘Abu Ja’far-asws, has said that once the Messenger of Allah-saww passed by a man and asked, ‘How is your wife doing?’ He said. ‘I have divorced her, O Messenger of Allah-saww.  He-saww asked, ‘Did you do it without her misbehaving?’ He replied, ‘Yes. it was without her misbehaving.’ He (the Imam) said that he married (again) and the Holy Prophet-saww, passed by and asked. ‘Have you got married?’ He replied. ‘Yes, I have married.’ He-saww afterward asked, ‘How is your wife?’ He replied, ‘I have divorced her.’ He-saww asked, ‘Did you divorce her without her misbehaving?’ He replied. ‘Yes, it was without her misbehaving.’ The man then got married and the Holy Prophet-saww, passed by and asked, ‘Have you got married?’ Afterward he-saww asked about his wife and he replied, ‘I divorced her.’ He-saww asked, ‘Did you do without her misbehaving?’ He replied. ‘Yes, it was without her misbehaving.’ The Messenger of Allah-saww then said. ‘Allah-azwj Condemns every man who divorces hastily (like an epicure who keeps tasting this and that food) and every woman who is as such.’

2-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا مِنْ شَيْ‏ءٍ مِمَّا أَحَلَّهُ اللَّهُ عَزَّ وَ جَلَّ أَبْغَضَ إِلَيْهِ مِنَ الطَّلَاقِ وَ إِنَّ اللَّهَ يُبْغِضُ الْمِطْلَاقَ الذَّوَّاقَ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from more than one person who has said the following:

‘Abu ‘Abd Allah-asws, has said. ‘Of whatever Allah-azwj has made lawful nothing is more hateful to Him-azwj than divorce. Allah-azwj hates those who divorce very often in a hasty manner (like an epicure who keeps tasting this and that food).’

3- مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الْبَيْتَ الَّذِي فِيهِ الْعُرْسُ وَ يُبْغِضُ الْبَيْتَ الَّذِي فِيهِ الطَّلَاقُ وَ مَا مِنْ شَيْ‏ءٍ أَبْغَضَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنَ الطَّلَاقِ

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Abd al-Rahman bin Muhammad from abu Khadijah who has said the following:

‘Abu ‘Abd Allah-asws, has said, ‘Allah-azwj Loves the house in which there is wedding and He-azwj hates the house where divorce takes place. There is nothing more hateful to Allah-azwj than divorce.’

4-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُ أَبِي ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ كُلَّ مِطْلَاقٍ ذَوَّاقٍ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd who has said the following:

‘I once heard abu ‘Abd Allah-asws, saying, ‘Allah-azwj hates those who divorce very often in big haste (like an epicure who keeps tasting this and that food).’

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ بَلَغَ النَّبِيَّ ص أَنَّ أَبَا أَيُّوبَ يُرِيدُ أَنْ يُطَلِّقَ امْرَأَتَهُ فَقَالَ رَسُولُ اللَّهِ ص إِنَّ طَلَاقَ أُمِّ أَيُّوبَ لَحُوبٌ

Through the same chain of narrators as that of the previous Hadith, the following is narrated:

‘Abu ‘Abd Allah-asws, has said that the Holy Prophet-saww was informed about abu Ayyub’s divorcing his wife. The Messenger of Allah-saww then said, ‘Divorcing ‘Umm (mother of) Ayyub is a sin.’

بَابُ تَطْلِيقِ الْمَرْأَةِ غَيْرِ الْمُوَافِقَةِ

Divorcing an Uncooperative Wife

1-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ كَانَتْ عِنْدَهُ امْرَأَةٌ تُعْجِبُهُ وَ كَانَ لَهَا مُحِبّاً فَأَصْبَحَ يَوْماً وَ قَدْ طَلَّقَهَا وَ اغْتَمَّ لِذَلِكَ فَقَالَ لَهُ بَعْضُ مَوَالِيهِ جُعِلْتُ فِدَاكَ لِمَ طَلَّقْتَهَا فَقَالَ إِنِّي ذَكَرْتُ عَلِيّاً ع فَتَنَقَّصَتْهُ فَكَرِهْتُ أَنْ أُلْصِقَ جَمْرَةً مِنْ جَمْرِ جَهَنَّمَ بِجِلْدِي

A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn Isa from a man who has said the following:

‘Abu Ja’far-asws had a wife whom he-asws liked and loved. One day he-asws divorced her and he was sad about it. A certain person of his followers asked, ‘Why did you-asws divorce her?’ He-asws replied, ‘I-asws mentioned Ali-asws, before her and she reduced him-asws. I-asws did not like touching a burning piece of charcoal, of the charcoal of hell with my skin.’

2-  أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ خَطَّابِ بْنِ سَلَمَةَ قَالَ دَخَلْتُ عَلَيْهِ يَعْنِي أَبَا الْحَسَنِ مُوسَى ع وَ أَنَا أُرِيدُ أَنْ أَشْكُوَ إِلَيْهِ مَا أَلْقَى مِنِ امْرَأَتِي ‏مِنْ سُوءِ خُلُقِهَا فَابْتَدَأَنِي فَقَالَ إِنَّ أَبِي كَانَ زَوَّجَنِي مَرَّةً امْرَأَةً سَيِّئَةَ الْخُلُقِ فَشَكَوْتُ ذَلِكَ إِلَيْهِ فَقَالَ لِي مَا يَمْنَعُكَ مِنْ فِرَاقِهَا قَدْ جَعَلَ اللَّهُ ذَلِكَ إِلَيْكَ فَقُلْتُ فِيمَا بَيْنِي وَ بَيْنَ نَفْسِي قَدْ فَرَّجْتَ عَنِّي

Ahmad ibn Mehran has narrated from Muhammad ibn Ali from ‘Umar ibn ‘Abd al-‘Aziz from Khattab ibn Salmah who has said the following:

‘I once went to see him, abu al-Hassan-asws(Musa-asws) and complain before him against my wife because of her bad moral behaviors. He-asws initiating to speak to me said, ‘One time my father arranged for me the marriage to a woman who had very bad moral behaviors and I complained before him against her. He said, ‘What stops you from divorcing her? Allah-azwj has already given you such authority.’ I (the narrator) then said to myself, ‘You-asws by Allah-azwj have provided relief and a way out for me.’

3-  الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ ثَلَاثَةٌ تُرَدُّ عَلَيْهِمْ دَعْوَتُهُمْ أَحَدُهُمْ رَجُلٌ يَدْعُو عَلَى امْرَأَتِهِ وَ هُوَ لَهَا ظَالِمٌ فَيُقَالُ لَهُ أَ لَمْ نَجْعَلْ أَمْرَهَا بِيَدِكَ

Al-Husayn from Muhammad has narrated from Mu’alla’ ibn Muhammad from al -Washsha’ from ‘Abd Allah ibn Sinan from al-Walid ibn Sabih who has said the following:

‘I once heard abu ‘Abd Allah-asws saying, ‘The prayers of three kinds of people are returned to them without a favorable answer. One of such people is one who prays against his wife to whom he is unjust and it is said to him, ‘Have we not given you the authority to divorce her?’

بَابُ أَنَّ النَّاسَ لَا يَسْتَقِيمُونَ عَلَى الطَّلَاقِ إِلَّا بِالسَّيْفِ

People do not Remain Straight in Matters of Divorce without the Sword

1-  حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ حُذَيْفَةَ عَنْ مَعْمَرِ بْنِ عَطَاءِ بْنِ وَشِيكَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ لَا يَصْلُحُ النَّاسُ فِي الطَّلَاقِ إِلَّا بِالسَّيْفِ وَ لَوْ وَلِيتُهُمْ لَرَدَدْتُهُمْ فِيهِ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

قَالَ وَ حَدَّثَنِي بِهَذَا الْحَدِيثِ الْمِيثَمِيُّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ بَعْضِ رِجَالِهِ أَوْهَمَهُ الْمِيثَمِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع

Humayd ibn Ziyad from al-Hassan ibn Muhammad from al-Hassan ibn Hudhayfah, from Mu’ammar ibn (‘Ala’ ibn) Washik who has said the following:

‘I once heard Abu Ja’far-asws saying: ‘People do not behave properly in matters of divorce without the sword. If you govern them, you can return them to the book of Allah-azwj.’ He (the narrator) has said that al-Mithamiy from Muhammad ibn abu Hamzah from his narrators narrated this Hadith from abu ‘Abd Allah-asws

2-  وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَوْ وَلِيتُ النَّاسَ لَأَعْلَمْتُهُمْ كَيْفَ يَنْبَغِي لَهُمْ أَنْ يُطَلِّقُوا ثُمَّ لَمْ أُوتَ بِرَجُلٍ قَدْ خَالَفَ إِلَّا وَ أَوْجَعْتُ ظَهْرَهُ وَ مَنْ طَلَّقَ عَلَى غَيْرِ السُّنَّةِ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ رَغِمَ أَنْفُهُ

It is narrated from the narrator of the previous Hadith from ‘Abd Allah ibn Jabalah from abu al-Mighra’, from Sama’ah from abu Basir who has said the following:

‘Abu Ja’far-asws has said, ‘Were I to govern the people I would teach them how to divorce, thereafter I would make the back of the violators painful. Those who divorce against the Sunnah must be returned to the book of Allah-azwj, despite their opposing.’

3-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عُمَرَ بْنِ مَعْمَرِ بْنِ عَطَاءِ بْنِ وَشِيكَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ لَا يَصْلُحُ النَّاسُ فِي الطَّلَاقِ إِلَّا بِالسَّيْفِ وَ لَوْ وَلِيتُهُمْ لَرَدَدْتُهُمْ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Muhammad ibn Sama’ah from ‘Umar ibn Mu’ammar ibn )’Ata: ibn) Washik who has said the following:

‘I once heard abu Ja’far-asws, saying: ‘In matters of divorce people do not behave properly without the sword. Had I been governing them I would return them to the book of Allah-azwj.’

4-  قَالَ أَحْمَدُ وَ ذَكَرَ بَعْضُ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع وَ مُحَمَّدُ بْنُ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنِ الْعَبْدِ الصَّالِحِ ع أَنَّهُ قَالَ لَوْ وَلِيتُ أَمْرَ النَّاسِ لَعَلَّمْتُهُمُ الطَّلَاقَ ثُمَّ لَمْ أُوتَ بِأَحَدٍ خَالَفَ إِلَّا أَوْجَعْتُهُ ضَرْباً

Ahmad has said that certain persons of our people have narrated from abu ‘Abd Allah-asws, and Muhammad ibn Sama’ah from the virtuous servant (of Allah-azwj) has said the following:

‘Had I been governing people I would teach them how to conclude a divorce case and thereafter make the violators to suffer pain.’

5-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ وَ اللَّهِ لَوْ مَلَكْتُ مِنْ أَمْرِ النَّاسِ شَيْئاً لَأَقَمْتُهُمْ بِالسَّيْفِ وَ السَّوْطِ حَتَّى يُطَلِّقُوا لِلْعِدَّةِ كَمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from certain persons of our people from Aban from abu Basir who has said the following:

‘I once heard abu Ja’far-asws, saying: ‘Had the affairs of people been in my hands, I would straighten them with the sword and whip them until they divorce with waiting period as Allah-azwj has Commanded.’

بَابُ مَنْ طَلَّقَ لِغَيْرِ الْكِتَابِ وَ السُّنَّةِ

The Divorces Not According to the Book and Sunnah

1-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ عَمْرِو بْنِ رِيَاحٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قُلْتُ لَهُ بَلَغَنِي أَنَّكَ تَقُولُ مَنْ طَلَّقَ لِغَيْرِ السُّنَّةِ أَنَّكَ لَا تَرَى طَلَاقَهُ شَيْئاً فَقَالَ أَبُو جَعْفَرٍ ع‏ مَا أَقُولُهُ بَلِ اللَّهُ عَزَّ وَ جَلَّ يَقُولُهُ أَمَا وَ اللَّهِ لَوْ كُنَّا نُفْتِيكُمْ بِالْجَوْرِ لَكُنَّا شَرّاً مِنْكُمْ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَوْ لا يَنْهاهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَ أَكْلِهِمُ السُّحْتَ إِلَى آخِرِ الْآيَةِ

A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father from all from Ahmad ibn Muhammad from ibn abu Nasr from Aban from abu Basir from ‘Amr ibn Riyah who has said the following:

‘I once said to abu Ja’far-asws, ‘Have you said that one who does not divorce according to the book and al-Sunnah his divorce is not valid?’ Abu Ja’far-asws replied: ‘I have not said so (by my opinion), in fact, Allah-azwj has said it. By Allah-azwj, were we to give you fatwas with injustice we become worse than you; Allah-azwj Says: ‘Would that their Rabbis and Ahbar prohibit them from their sinful words and consuming what is filthy. . . .’ (5:63).

2-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ الصَّيْرَفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ كُلُّ شَيْ‏ءٍ خَالَفَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ السُّنَّةِ

A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from ‘Abd Allah ibn Sulaymaa al-Sayrafiy who has said the following:

‘Abu Ja’far-asws, has said, ‘Whatever is not according to the book of Allah-azwj has to return to the book of Allah-azwj and al-Sunnah.’

3-  مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يُطَلِّقُ امْرَأَتَهُ وَ هِيَ حَائِضٌ قَالَ الطَّلَاقُ عَلَى غَيْرِ السُّنَّةِ بَاطِلٌ قُلْتُ فَالرَّجُلُ يُطَلِّقُ ثَلَاثاً فِي مَقْعَدٍ قَالَ يُرَدُّ إِلَى السُّنَّةِ

Muhammad ibn ‘Isma’il has narrated from a!-Fadi ibn Shadhan from Safwan ibn Yahya from ‘Abd Allah ibn Muskan from Muhammad al-Halabiy who has said the following:

‘I once asked abu ‘Abd Allah-asws, about the case of a man who divorces his wife when she experiences Hayd (menses). He-asws said, ‘A divorce which is not according to Sunnah is invalid.’ I then asked, ‘What happens if a man divorces his wife three times in one place and time?’ He-asws said, ‘It must be returned to Sunnah.

4-  حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَنْ طَلَّقَ لِغَيْرِ السُّنَّةِ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ رَغِمَ أَنْفُهُ

Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad from ‘Abd Allah ibn Jabalah from abu alMighra’ from Sama’ah from abu Basir who has said the following:

‘Abu Ja’far-asws, has said: ‘One who does not divorce according to Sunnah must return to the book of Allah-azwj even though he may not like it.’

5-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الطَّلَاقِ إِذَا لَمْ يُطَلِّقْ لِلْعِدَّةِ فَقَالَ يُرَدُّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

Ali ibn Ibrahim has narrated from his father from certain persons of his people from ‘Abd Allah ibn Sinan who has said the following:

‘I once asked abu ‘Abd Allah-asws, about the case of a divorce which is not with waiting period. He-asws said, ‘It must be returned to the book of Allah-azwj.’

6-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هِيَ حَائِضٌ فَقَالَ الطَّلَاقُ لِغَيْرِ السُّنَّةِ بَاطِلٌ

A number of our people have narrated frora Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from al-Halabiy who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who divorces his wife during her experiencing Hayd (menses). He-asws said, ‘It is a divorce which is not according to Sunnah.’

7-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع مَنْ طَلَّقَ ثَلَاثاً فِي مَجْلِسٍ عَلَى غَيْرِ طُهْرٍ لَمْ يَكُنْ شَيْئاً إِنَّمَا الطَّلَاقُ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَمَنْ خَالَفَ لَمْ يَكُنْ لَهُ طَلَاقٌ وَ إِنَّ ابْنَ عُمَرَ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَ هِيَ حَائِضٌ فَأَمَرَهُ النَّبِيُّ ص أَنْ يَنْكِحَهَا وَ لَا يَعْتَدَّ بِالطَّلَاقِ قَالَ وَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي طَلَّقْتُ امْرَأَتِي قَالَ أَ لَكَ بَيِّنَةٌ قَالَ لَا فَقَالَ اعْزُبْ

‏Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu Ayyub from Muhammad ibn Muslim who has said the following:

‘Abu Ja’far-asws, has said, ‘If one divorces his wife in one place three times when she is experiencing Hayd (menses) such divorce does not have any valid effect. A valid divorce is that which Allah-azwj has Commanded. Whoever does otherwise it is not a divorce. Ibn ‘Umar divorced his wife three times in one place and time when she experienced Hayd (menses). The Holy Prophet-saww commanded him to go to bed with her and ignore that kind of divorce. ‘He-asws said, ‘A man once came to ‘Amir al-Mu’minin-asws, and said. ‘O ‘Amir al-Mu’minin-asws, I have divorced my wife.’ He-asws asked, ‘Do you have witness?’ he replied, ‘No, I do not have any witness.’ He-asws said, ‘You must disregard it.

8-  مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا بَصِيرٍ يَقُولُ سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ امْرَأَةٍ طَلَّقَهَا زَوْجُهَا لِغَيْرِ السُّنَّةِ وَ قُلْنَا إِنَّهُمْ أَهْلُ بَيْتٍ وَ لَمْ يَعْلَمْ بِهِمْ أَحَدٌ فَقَالَ لَيْسَ بِشَيْ‏ءٍ

Muhammad ibn Ja’far abu al-‘ Abbas has narrated from Ayyub ibn Null from Safwan from Ya’qub ibn Shu’ayb who has said that I heard abu Basir saying the following:

‘I once asked abu Ja’far-asws, about the case of a woman who is not divorced according to Sunnah and said that they are a family and no one knows them. He-asws said, ‘It does not have any valid effect.’

9-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ طَلَّقَ ابْنُ عُمَرَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائِضٌ فَسَأَلَ عُمَرُ رَسُولَ اللَّهِ ص فَأَمَرَهُ أَنْ يُرَاجِعَهَا فَقُلْتُ إِنَّ النَّاسَ يَقُولُونَ إِنَّمَا طَلَّقَهَا وَاحِدَةً وَ هِيَ حَائِضٌ فَقَالَ فَلِأَيِّ شَيْ‏ءٍ سَأَلَ رَسُولَ اللَّهِ ص إِذَا كَانَ هُوَ أَمْلَكَ بِرَجْعَتِهَا كَذَبُوا وَ لَكِنَّهُ طَلَّقَهَا ثَلَاثاً فَأَمَرَهُ رَسُولُ اللَّهِ ص أَنْ يُرَاجِعَهَا ثُمَّ قَالَ إِنْ شِئْتَ فَطَلِّقْ وَ إِنْ شِئْتَ فَأَمْسِكْ

A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Saeed. from al-Nadr ibn Suwayd from Muhammad ibn abu Hamzah from Sa’id al-A’raj who has said the following:

‘I once heard abu ‘Abd Allah-asws, state this Hadith. ‘Ibn ‘Umar divorced his wife three times at the same place and time, when she was experiencing Hayd (menses). He asked the Messenger of Allah-saww and he commanded him to go back to his wife.’ I then said. ‘People say that he divorced only once when she experienced Hayd (menses).’ He-asws asked, ‘What for then he asked the Messenger of Allah-saww if he was able to go back to her? They speak a lie. He divorced three times at the same place and time. Then the Messenger of Allah-saww commanded him to go back to her and then divorce her if he wanted or keep her if he so willed.’

10-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ سُئِلَ عَنِ امْرَأَةٍ سَمِعَتْ أَنَّ رَجُلًا طَلَّقَهَا وَ جَحَدَ ذَلِكَ أَ تُقِيمُ مَعَهُ قَالَ نَعَمْ فَإِنَّ طَلَاقَهُ بِغَيْرِ شُهُودٍ لَيْسَ بِطَلَاقٍ وَ الطَّلَاقُ لِغَيْرِ الْعِدَّةِ لَيْسَ بِطَلَاقٍ ‏وَ لَا يَحِلُّ لَهُ أَنْ يَفْعَلَ فَيُطَلِّقَهَا بِغَيْرِ شُهُودٍ وَ لِغَيْرِ الْعِدَّةِ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهَا

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al -Hakam from Musa ibn Bakr from Zurarah who has said the following:

‘Abu Ja’far-asws, was asked about the case of a woman who hears that the man has divorced her but he denies it: if she can stay with him. He-asws said, ‘Yes, because divorce without witness is not a divorce, also divorce without waiting period is not a divorce. It is not lawful to divorce without witnesses and without waiting period that Allah-azwj has Commanded to do.’

11-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُكَيْرِ بْنِ أَعْيَنَ وَ بُرَيْدٍ وَ فُضَيْلٍ وَ إِسْمَاعِيلَ الْأَزْرَقِ وَ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا قَالَا إِذَا طَلَّقَ الرَّجُلُ فِي دَمِ النِّفَاسِ أَوْ طَلَّقَهَا بَعْدَ مَا يَمَسُّهَا فَلَيْسَ طَلَاقُهُ إِيَّاهَا بِطَلَاقٍ وَ إِنْ طَلَّقَهَا فِي اسْتِقْبَالِ عِدَّتِهَا طَاهِراً مِنْ غَيْرِ جِمَاعٍ وَ لَمْ يُشْهِدْ عَلَى ذَلِكَ رَجُلَيْنِ عَدْلَيْنِ فَلَيْسَ طَلَاقُهُ إِيَّاهَا بِطَلَاقٍ

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from ibn ‘Udhaynah from Zurarah and Muhammad ibn Muslim and Bukayr ibn ‘A’yan and Burayd and Fudayl and ‘Isma’il al-Azraq and Mu’ammar ibn Yahya from abu Ja’far-asws and abu ‘Abd Allah-asws who has said the following:

‘When a man during a woman’s experiencing blood discharge because of childbirth or after going to bed with her divorces, such divorce is not a valid divorce. A divorce at such time when commencing waiting period is possible and valid, that it is in a menses-free time but without the presence of two just witnesses, such divorce also is not a valid divorce.’

12-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ سَأَلْتُهُ عَنْ رَجُلٍ يُطَلِّقُ امْرَأَتَهُ فِي طُهْرٍ مِنْ غَيْرِ جِمَاعٍ ثُمَّ يُرَاجِعُهَا مِنْ يَوْمِهِ ثُمَّ يُطَلِّقُهَا تَبِينُ مِنْهُ بِثَلَاثِ تَطْلِيقَاتٍ فِي طُهْرٍ وَاحِدٍ فَقَالَ خَالَفَ السُّنَّةَ قُلْتُ فَلَيْسَ يَنْبَغِي لَهُ إِذَا هُوَ رَاجَعَهَا أَنْ يُطَلِّقَهَا إِلَّا فِي طُهْرٍ آخَرَ قَالَ نَعَمْ قُلْتُ حَتَّى يُجَامِعَ قَالَ نَعَمْ

Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Satwan ibn Yahya from Ishaq ibn ‘ Ammar who has said the following:

‘I once asked abu al-Hassan-asws(Musa)-asws, about the case of a man who divorces his wife in a menses-free period during which he has not gone to bed with her. He then goes back to her on the same day, then divorces her: if it becomes irrevocable with three divorces during one menses-free period. He-asws said, ‘He has opposed the Sunnah.’ I then asked, ‘Is it necessary after going back to his wife to divorce her in another menses-free period of time?’ He-asws replied, ‘Yes, it is necessary.’ I said, ‘So that he can go to bed with her?’ He-asws replied, ‘Yes, he can do so.’

13-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ طَلَّقَ بِغَيْرِ شُهُودٍ فَلَيْسَ بِشَيْ‏ءٍ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il ibn Bazi’ from Muhammad ibn al-Fudayl from abu al-Sabbah al-KLinaniy who has said the following:

‘Abu ‘Abd Allah-asws, has said, ‘If one divorces his wife without witnesses it does not become of any valid effect.’

14-  سَهْلٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَدِمَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع بِالْكُوفَةِ فَقَالَ إِنِّي طَلَّقْتُ امْرَأَتِي بَعْدَ مَا طَهُرَتْ مِنْ مَحِيضِهَا قَبْلَ أَنْ أُجَامِعَهَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَشْهَدْتَ رَجُلَيْنِ ذَوَيْ عَدْلٍ كَمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ لَا فَقَالَ اذْهَبْ فَإِنَّ طَلَاقَكَ لَيْسَ بِشَيْ‏ءٍ

Sahl has narrated from Ahmad ibn Muhammad from Muhammad ibn Sama’ah from ‘Umar ibn Yazid from Muhammad ibn Muslim who has said the following:

‘Once, a man in al-Kufah came to ‘Amir al-Mu’minin-asws, and said, ‘I have divorced my wife after she became clean from her Hayd (menses) and before I went to bed with her.’ ‘Amir al-Mu’minin-asws asked, ‘Did you ask two just men to witness as Allah-azwj has commanded to do?’ He replied, ‘No. I did not do so.’ He-asws said, ‘Your divorce in not valid.’

15-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَ هِيَ حَائِضٌ فَلَيْسَ بِشَيْ‏ءٍ وَ قَدْ رَدَّ رَسُولُ اللَّهِ ص طَلَاقَ عَبْدِ اللَّهِ بْنِ عُمَرَ إِذَا طَلَّقَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائِضٌ فَأَبْطَلَ رَسُولُ اللَّهِ ص ذَلِكَ الطَّلَاقَ ‏وَ قَالَ كُلُّ شَيْ‏ءٍ خَالَفَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ فَهُوَ رَدٌّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ قَالَ لَا طَلَاقَ إِلَّا فِي عِدَّةٍ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

‘Abu ‘Abd Allah-asws, has said, ‘If one divorces his wife three times at the same place and time it is invalid. The Messenger of Allah-asws rejected the divorce of ‘Abd Allah ibn ‘Umar when he divorced his wife with three divorces when she experienced Hayd (menses). The Messenger of Allah-saww called it an invalid divorce saying, ‘Whatever is against the book of Allah-azwj must return to the book of Allah-azw’ He-saww said, ‘Divorce without waiting period is invalid.’

16-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي سَأَلْتُ عَمْرَو بْنَ عُبَيْدٍ عَنْ طَلَاقِ ابْنِ عُمَرَ فَقَالَ طَلَّقَهَا وَ هِيَ طَامِثٌ وَاحِدَةً قَالَ أَبُو عَبْدِ اللَّهِ ع أَ فَلَا قُلْتُمْ لَهُ إِذَا طَلَّقَهَا وَاحِدَةً وَ هِيَ طَامِثاً كَانَتْ أَوْ غَيْرَ طَامِثٍ فَهُوَ أَمْلَكُ بِرَجْعَتِهَا قَالَ قَدْ قُلْتُ لَهُ ذَلِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع كَذَبَ عَلَيْهِ لَعْنَةُ اللَّهِ بَلْ طَلَّقَهَا ثَلَاثاً فَرَدَّهَا النَّبِيُّ ص فَقَالَ أَمْسِكْ أَوْ طَلِّقْ عَلَى السُّنَّةِ إِنْ أَرَدْتَ أَنْ تُطَلِّقَ

Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn ‘Isma’il ibn Bazi’ from Ali ibn al-Nuoman from Sa’id al-A’raj who has said the following:

‘I once said to abu ‘Abd Allah-asws, ‘I asked ‘Amr ibn ‘Ubayd about the divorce of ‘Abd Allah ibn ‘Umar and he said, ‘He divorced her once when she experienced Hayd (menses).’ Abu ‘Abd Allah-asws, said, ‘Why did you not say to him, ‘If he divorced her once during her experiencing Hayd (menses) or when she did not experience Hayd (menses), he had more authority to go back to his wife.’ I said, ‘I did say so.’ He (the Imam) then said, ‘He has not spoken the truth, may Allah-azwj condemn him. He divorced three times but the Messenger of Allah-saww rejected it and said, ‘You can keep your wife or divorce her according to Sunnah if you wanted.’

17-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُكَيْرٍ وَ غَيْرِهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ كُلُّ طَلَاقٍ لِغَيْرِ الْعِدَّةِ فَلَيْسَ بِطَلَاقٍ أَنْ يُطَلِّقَهَا وَ هِيَ حَائِضٌ أَوْ فِي دَمِ نِفَاسِهَا أَوْ بَعْدَ مَا يَغْشَاهَا قَبْلَ أَنْ تَحِيضَ فَلَيْسَ طَلَاقُهَا بِطَلَاقٍ فَإِنْ طَلَّقَهَا لِلْعِدَّةِ أَكْثَرَ مِنْ وَاحِدَةٍ فَلَيْسَ الْفَضْلُ عَلَى الْوَاحِدَةِ بِطَلَاقٍ وَ إِنْ طَلَّقَهَا لِلْعِدَّةِ بِغَيْرِ شَاهِدَيْ عَدْلٍ فَلَيْسَ طَلَاقُهُ بِطَلَاقٍ وَ لَا تَجُوزُ فِيهِ شَهَادَةُ النِّسَاءِ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Bukayr and others who has said the following:

‘Abu Ja’far-asws, has said, ‘Every divorce without waiting period is not a valid divorce, or divorce during her experiencing Hayd (menses), Nifas (childbirth), after going to bed with her before her Hayd (menses), such divorces are not valid. If one divorces with waiting period more than once (the extra over one divorce does not have any valid effect). If one divorces with waiting period without just witnesses, it also is not a divorce and women’s witnessing is not sufficient.’

18-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ كُنْتُ عِنْدَهُ إِذْ مَرَّ بِهِ نَافِعٌ مَوْلَى ابْنِ عُمَرَ فَقَالَ لَهُ أَبُو جَعْفَرٍ ع أَنْتَ الَّذِي تَزْعُمُ أَنَّ ابْنَ عُمَرَ طَلَّقَ امْرَأَتَهُ وَاحِدَةً وَ هِيَ حَائِضٌ فَأَمَرَ رَسُولُ اللَّهِ ص عُمَرَ أَنْ يَأْمُرَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ فَقَالَ لَهُ كَذَبْتَ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَلَى ابْنِ عُمَرَ أَنَا سَمِعْتُ ابْنَ عُمَرَ يَقُولُ طَلَّقْتُهَا عَلَى عَهْدِ رَسُولِ اللَّهِ ص ثَلَاثاً فَرَدَّهَا رَسُولُ اللَّهِ ص عَلَيَّ وَ أَمْسَكْتُهَا بَعْدَ الطَّلَاقِ فَاتَّقِ اللَّهَ يَا نَافِعُ وَ لَا تَرْوِ عَلَى ابْنِ عُمَرَ الْبَاطِلَ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following:

‘Once, I was with abu Ja’far-asws, when, Nafi’ Mawla’ ibn ‘Umar came to visit him-asws. Abu Ja’far-asws, asked him. ‘Are you the one who believes that ibn ‘Umar divorced his wife once during her experiencing Hayd (menses) and the Messenger of Allah-saww, O Allah-azwj, grant compensation to Muhammad-saww and his family-asws worth of their services to Your cause, commanded ‘Umar to ask him to go back to his wife?’ He replied, ‘Yes, that is correct.’ He-asws said, ‘You have spoken a lie against ibn ‘Umar, by Allah-azwj, besides whom no one deserves worship. I heard ibn ‘Umar saying. ‘I divorced her during the time of the Messenger of Allah-saww, three divorces but the Messenger of Allah-saww reversed it on me and I kept her after divorce.’ O Nafi’ you must have fear of Allah-azwj and do not narrate falsehood against ibn ‘Umar.’

بَابُ أَنَّ الطَّلَاقَ لَا يَقَعُ إِلَّا لِمَنْ أَرَادَ الطَّلَاقَ

Divorce Does not Take Place unless Once has the Intention to Divorce

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لَا طَلَاقَ إِلَّا مَا أُرِيدَ بِهِ الطَّلَاقُ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from certain persons of his people from ibn Bukayr from Zurarah who has said the following:

‘Abu ‘Abd Allah-asws, has said, ‘It is not a divorce unless it is intended to be a divorce.’

2-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنِ الْيَسَعِ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُمَا قَالَا لَا طَلَاقَ إِلَّا لِمَنْ أَرَادَ الطَّلَاقَ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah from al-Yasa’ from abu ‘Abd Allah-asws from ‘Abd al-Wahid ibn al-Mukhtar from abu Ja’far-asws, who has said the following:

‘One of the two Imam-asws, (abu Ja’far-asws or abu ‘Abd Allah-asws), has said, ‘It is not a divorce unless it is intended to be a divorce.’

3-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنِ الْيَسَعِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ لَا طَلَاقَ إِلَّا عَلَى السُّنَّةِ وَ لَا طَلَاقَ عَلَى السُّنَّةِ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ لَا طَلَاقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ إِلَّا بِبَيِّنَةٍ وَ لَوْ أَنَّ رَجُلًا طَلَّقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ لَمْ يُشْهِدْ لَمْ يَكُنْ طَلَاقُهُ طَلَاقاً وَ لَوْ أَنَّ رَجُلًا طَلَّقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ وَ لَمْ يَنْوِ الطَّلَاقَ لَمْ يَكُنْ طَلَاقُهُ طَلَاقاً

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from ‘Abd al-Rahman ibn abu Najran from ‘Abd Allah ibn Bukayr from Zurarah from al-Yasa’ who has said the following:

‘I once heard abu Ja’far-asws, has stated this Hadith, ‘Divorce, which is not according to Sunnah, is not a divorce. A divorce is not according to Simnah if it is not pronounced in the presence of two just witnesses, in a menses-free period in which the husband has not gone to bed with her. If a man divorces his wife in a menses-free period during which he has not gone to bed with her but it is not in presence (of two just) witnesses, such divorce is not a valid divorce. If a man divorces his wife according to Simnah, in a menses-free period in which he has not gone to bed with her and pronounces it in the presence of witnesses but has not intended it to be a divorce it also is not a valid divorce.’

بَابُ أَنَّهُ لَا طَلَاقَ قَبْلَ النِّكَاحِ

There Cannot be Divorce before Marriage

1-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ سُلَيْمَانَ قَالَ كُنْتُ فِي الْمَسْجِدِ فَدَخَلَ عَلِيُّ بْنُ الْحُسَيْنِ ع وَ لَمْ أُثْبِتْهُ فَسَأَلْتُ عَنْهُ فَأُخْبِرْتُ بِاسْمِهِ فَقُمْتُ إِلَيْهِ أَنَا وَ غَيْرِي فَاكْتَنَفْنَاهُ فَسَلَّمْنَا عَلَيْهِ فَقَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ مَا تَرَى فِي رَجُلٍ سَمَّى امْرَأَةً بِعَيْنِهَا وَ قَالَ يَوْمَ يَتَزَوَّجُهَا هِيَ طَالِقٌ ثَلَاثاً ثُمَّ بَدَا لَهُ أَنْ يَتَزَوَّجَهَا أَ يَصْلُحُ لَهُ‏ ذَلِكَ فَقَالَ إِنَّمَا الطَّلَاقُ بَعْدَ النِّكَاحِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Muhammad ibn al-Husayn from Muhammad ibn ‘Isma’il ibn Bazi’ from Mansur ibn Yunus from Hamzah ibn Humran from ‘Abd Allah ibn Sulayman from his father Sulayman who has said the following:

‘Once I was in the Masjid when Ali ibn al-Husayn-asws came in but I could not recognise him properly; so I asked about him and I was told about his name so others and I stood up for him, we surrounded him-asws and offered him-asws greeting of peace. A man then said, ‘I pray to Allah to keep you well, what is your view about a man who mentions a woman exactly and on the day of his marriage says three times that she is divorced then he decides to marry her: if he can do so.’ He-asws said, ‘Divorce is only after marriage.’

2-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُولُ يَوْمَ أَتَزَوَّجُ فُلَانَةَ فَهِيَ طَالِقٌ فَقَالَ لَيْسَ بِشَيْ‏ءٍ إِنَّهُ لَا يَكُونُ طَلَاقٌ حَتَّى يَمْلِكَ عُقْدَةَ النِّكَاحِ

A number of our people have narrated from Ahmad ibn Muhammad from and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama’ah who has said the following:

‘I once asked him-asws, about the case of a man who says that on the day I will get married to so and so she is divorced. He-asws said, ‘It does not have any valid effect until he has a binding marriage.’

3-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبِ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ الَّذِينَ مِنْ قَبْلِنَا يَقُولُونَ لَا عَتَاقَ وَ لَا طَلَاقَ إِلَّا بَعْدَ مَا يَمْلِكُ الرَّجُلُ

A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa’id from Hammad ibn ‘Isa from Shu’ayb ibn Ya’qub who has said the following:

‘Abu ‘Abd Allah-asws, has said. ‘Those who were before us would say, ‘Setting free of a slave or divorce does not have any valid effect until a man has an ownership and marriage.’

4-  مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ قَالَ كُنْتُ فِي الْمَسْجِدِ فَدَخَلَ عَلِيُّ بْنُ الْحُسَيْنِ ع وَ لَمْ أُثْبِتْهُ وَ عَلَيْهِ عِمَامَةٌ سَوْدَاءُ قَدْ أَرْسَلَ طَرَفَيْهَا بَيْنَ كَتِفَيْهِ فَقُلْتُ لِرَجُلٍ قَرِيبِ الْمَجْلِسِ مِنِّي مَنْ هَذَا الشَّيْخُ فَقَالَ مَا لَكَ لَمْ تَسْأَلْنِي عَنْ أَحَدٍ دَخَلَ الْمَسْجِدَ غَيْرِ هَذَا الشَّيْخِ قَالَ فَقُلْتُ لَهُ لَمْ أَرَ أَحَداً دَخَلَ الْمَسْجِدَ أَحْسَنَ هَيْئَةً فِي عَيْنِي مِنْ هَذَا الشَّيْخِ فَلِذَلِكَ سَأَلْتُكَ عَنْهُ قَالَ فَإِنَّهُ عَلِيُّ بْنُ الْحُسَيْنِ ع قَالَ فَقُمْتُ وَ قَامَ الرَّجُلُ وَ غَيْرُهُ فَاكْتَنَفْنَاهُ وَ سَلَّمْنَا عَلَيْهِ فَقَالَ لَهُ الرَّجُلُ مَا تَرَى أَصْلَحَكَ اللَّهُ فِي رَجُلٍ سَمَّى امْرَأَتَهُ بِعَيْنِهَا وَ قَالَ يَوْمَ يَتَزَوَّجُهَا فَهِيَ طَالِقٌ ثَلَاثاً ثُمَّ بَدَا لَهُ أَنْ يَتَزَوَّجَهَا أَ يَصْلُحُ لَهُ ذَلِكَ قَالَ فَقَالَ إِنَّمَا الطَّلَاقُ بَعْدَ النِّكَاحِ قَالَ عَبْدُ اللَّهِ فَدَخَلْتُ أَنَا وَ أَبِي عَلَى أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَحَدَّثَهُ أَبِي بِهَذَا الْحَدِيثِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع أَنْتَ تَشْهَدُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع بِهَذَا الْحَدِيثِ قَالَ نَعَمْ

Muhammad ibn Ja’far al-Razzaz has narrated from Ayyub ibn Nuh and Abu Ali Al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Hariz from Hamzah ibn liumran from ‘Abd Allah ibn Sulayman from his father who has said the following:

‘Once I was in the Masjid when Ali ibn al-Husayn-asws came and I could not recognise him. He-asws had a black turban and he had allowed both ends of the turban to hang down between his two shoulders. I then asked a man sitting near me, ‘Who is this Shaykh?’ He asked, ‘Why did you not ask me about people other than this shaykh coming in the Masjid?’ I replied, ‘Because I did not see anyone else entering the Masjid look as good as this Shaykh and his condition in my eyes, thus I asked you.’ He then said, ‘This is Ali ibn al-Husayn-asws. The man. others and I stood up. We surrounded him-asws and offered greeting of peace. A man then said, ‘I pray to Allah-azwj to keep you well, what is your view about a man who mentions a woman exactly and on the day of his marriage says three times that she is divorced but then he decides to mam’ her: if he can do so.’ He-asws said, ‘Divorce is only after marriage.’ ‘Abd Allah has said that my father and I visited abu ‘Abd Allah-asws, Ja’far ibn Muhammad-asws, and my father narrated this Hadith to him-asws. Abu ‘Abd Allah-asws asked, ‘Will you testify that this is a Hadith of Ali ibn al-Husayn-asws‘ He replied, ‘Yes I will do so.’

5-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ إِنْ تَزَوَّجْتُ فُلَانَةَ فَهِيَ طَالِقٌ وَ إِنِ اشْتَرَيْتُ فُلَاناً فَهُوَ حُرٌّ وَ إِنِ اشْتَرَيْتُ هَذَا الثَّوْبَ فَهُوَ لِلْمَسَاكِينِ فَقَالَ لَيْسَ بِشَيْ‏ءٍ لَا يُطَلِّقُ إِلَّا مَا يَمْلِكُ وَ لَا يَتَصَدَّقُ إِلَّا بِمَا يَمْلِكُ

Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Oays who has said the following:

‘I once asked abu Ja’far-asws, about the case of a man who says, ‘If I marry so and so woman she is divorced, if I buy so and so slave he is free and if I buy this cloth it is for the destitute. He-asws said, ‘It does not have any valid effect; he cannot divorce until he is married and owns. He cannot give charity except what he owns.’

بَابُ الرَّجُلِ يَكْتُبُ بِطَلَاقِ امْرَأَتِهِ

Divorce in Writing

1-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ قَالَ لِرَجُلٍ اكْتُبْ يَا فُلَانُ إِلَى امْرَأَتِي بِطَلَاقِهَا أَوِ اكْتُبْ إِلَى عَبْدِي بِعِتْقِهِ يَكُونُ ذَلِكَ طَلَاقاً أَوْ عِتْقاً فَقَالَ لَا يَكُونُ طَلَاقاً وَ لَا عِتْقاً حَتَّى يَنْطِقَ بِهِ لِسَانُهُ أَوْ يَخُطَّهُ بِيَدِهِ وَ هُوَ يُرِيدُ الطَّلَاقَ أَوِ الْعِتْقَ وَ يَكُونَ ذَلِكَ مِنْهُ بِالْأَهِلَّةِ وَ الشُّهُودِ وَ يَكُونَ غَائِباً عَنْ أَهْلِهِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from abu Hamzah al-Thumaliy who has said the following:

‘I once asked abu Ja’far-asws, about the case of a man who says to another man, ‘O so and so write to my wife her divorce or to my slave that he is free: If it is a divorce and setting free of a slave. He-asws said, ‘It is not a divorce or freedom until he says by his own tongue or in his own handwriting and with the intention to divorce or set a slave free. This can happen by counting new moons and in the presence of witnesses when he is absent from his family.’

2-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى أَوِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع رَجُلٌ كَتَبَ بِطَلَاقِ امْرَأَتِهِ أَوْ بِعِتْقِ غُلَامِهِ ثُمَّ بَدَا لَهُ فَمَحَاهُ قَالَ لَيْسَ ذَلِكَ بِطَلَاقٍ وَ لَا عَتَاقٍ حَتَّى يَتَكَلَّمَ بِهِ

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa or ibn abu ‘ Umayr from ibn Udhaynah from Zurarah who has said the following:

‘I once asked abu Ja’far-asws, about the case of a man who divorces his wife in writing or sets free his slave he then changes his mind and deletes it. He-asws said, ‘It is not a divorce or setting free of a slave until he pronounces it through his mouth.’

بَابُ تَفْسِيرِ طَلَاقِ السُّنَّةِ وَ الْعِدَّةِ وَ مَا يُوجِبُ الطَّلَاقَ

Explanation of Divorce with Waiting Period and what Makes Divorce Binding

1-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ طَلَاقُ السُّنَّةِ يُطَلِّقُهَا تَطْلِيقَةً يَعْنِي عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يَدَعُهَا حَتَّى تَمْضِيَ أَقْرَاؤُهَا فَإِذَا مَضَتْ أَقْرَاؤُهَا فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ إِنْ شَاءَتْ نَكَحَتْهُ وَ إِنْ شَاءَتْ فَلَا وَ إِنْ أَرَادَ أَنْ يُرَاجِعَهَا أَشْهَدَ عَلَى رَجْعَتِهَا قَبْلَ أَنْ تَمْضِيَ أَقْرَاؤُهَا فَتَكُونُ عِنْدَهُ عَلَى التَّطْلِيقَةِ الْمَاضِيَةِ قَالَ وَ قَالَ أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ الطَّلاقُ مَرَّتانِ فَإِمْساكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسانٍ‏ التَّطْلِيقَةُ الثَّانِيَةُ التَّسْرِيحُ بِإِحْسَانٍ

Abu Ali al-Ash’any has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn Ja’far abu al-‘Abbas al-Razzaz from abu Ayyub ibn Nuh and Ali ibn Ibrahim has narrated from his father all from Safwan ibn Yahya from ibn Muskan from Muhammad ibn Muslim who has said the following:

‘Abu Ja’far-asws has said, ‘Divorce according to Sunnah is the divorce which one pronounces once in a menses-free period during which sexual intercourse has not taken place. It is pronounced in the presence of two witnesses and leaves her until her menses-free period is over. When this period is over she becomes stranger to him and he is one of those who may propose marriage: if he likes he can marry or not marry . If he decides to go back to his wife there must be a witness to bear witness to his going back to his wife before her menses-free period is over so that she remains with him within the first divorce.’ He (the narrator) has said that abu Basir narrated from abu ‘Abd Allah-asws, who stated this about the words of Allah-azwj. ‘Divorce is twice, thereafter one must keep her in proper manner or in kindness allow her to go,’ (2:229) He-asws has said that it is the second divorce and allowing with kindness to go.’

2-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ كُلُّ طَلَاقٍ لَا يَكُونُ عَلَى السُّنَّةِ أَوْ طَلَاقٍ عَلَى الْعِدَّةِ فَلَيْسَ بِشَيْ‏ءٍ قَالَ زُرَارَةُ فَقُلْتُ لِأَبِي جَعْفَرٍ ع فَسِّرْ لِي طَلَاقَ السُّنَّةِ وَ طَلَاقَ الْعِدَّةِ فَقَالَ أَمَّا طَلَاقُ السُّنَّةِ فَإِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ فَلْيَنْتَظِرْ بِهَا حَتَّى تَطْمَثَ وَ تَطْهُرَ فَإِذَا خَرَجَتْ مِنْ طَمْثِهَا طَلَّقَهَا تَطْلِيقَةً مِنْ غَيْرِ جِمَاعٍ وَ يُشْهِدُ شَاهِدَيْنِ عَلَى ذَلِكَ ثُمَّ يَدَعُهَا حَتَّى تَطْمَثَ طَمْثَتَيْنِ فَتَنْقَضِيَ عِدَّتُهَا بِثَلَاثِ حِيَضٍ وَ قَدْ بَانَتْ مِنْهُ وَ يَكُونُ خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَتَزَوَّجْهُ وَ عَلَيْهِ نَفَقَتُهَا وَ السُّكْنَى مَا دَامَتْ فِي عِدَّتِهَا وَ هُمَا يَتَوَارَثَانِ حَتَّى تَنْقَضِيَ الْعِدَّةُ قَالَ وَ أَمَّا طَلَاقُ الْعِدَّةِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَ أَحْصُوا الْعِدَّةَ فَإِذَا أَرَادَ الرَّجُلُ مِنْكُمْ أَنْ يُطَلِّقَ امْرَأَتَهُ طَلَاقَ الْعِدَّةِ فَلْيَنْتَظِرْ بِهَا حَتَّى تَحِيضَ وَ تَخْرُجَ مِنْ حَيْضِهَا ثُمَّ يُطَلِّقُهَا تَطْلِيقَةً مِنْ غَيْرِ جِمَاعٍ وَ يُشْهِدُ شَاهِدَيْنِ عَدْلَيْنِ وَ يُرَاجِعُهَا مِنْ يَوْمِهِ ذَلِكَ إِنْ أَحَبَّ أَوْ بَعْدَ ذَلِكَ بِأَيَّامٍ أَوْ قَبْلَ أَنْ تَحِيضَ وَ يُشْهِدُ عَلَى رَجْعَتِهَا وَ يُوَاقِعُهَا وَ يَكُونُ مَعَهَا حَتَّى تَحِيضَ فَإِذَا حَاضَتْ وَ خَرَجَتْ مِنْ حَيْضِهَا طَلَّقَهَا تَطْلِيقَةً أُخْرَى مِنْ غَيْرِ جِمَاعٍ وَ يُشْهِدُ عَلَى ذَلِكَ ثُمَّ يُرَاجِعُهَا أَيْضاً مَتَى شَاءَ قَبْلَ أَنْ تَحِيضَ وَ يُشْهِدُ عَلَى رَجْعَتِهَا وَ يُوَاقِعُهَا وَ تَكُونُ مَعَهُ إِلَى أَنْ تَحِيضَ الْحَيْضَةَ الثَّالِثَةَ فَإِذَا خَرَجَتْ مِنْ حَيْضَتِهَا الثَّالِثَةِ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ بِغَيْرِ جِمَاعٍ وَ يُشْهِدُ عَلَى ذَلِكَ فَإِذَا فَعَلَ ذَلِكَ فَقَدْ بَانَتْ مِنْهُ وَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قِيلَ لَهُ فَإِنْ كَانَتْ مِمَّنْ لَا تَحِيضُ فَقَالَ مِثْلُ هَذِهِ تُطَلَّقُ طَلَاقَ السُّنَّةِ

A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from al-Hassan ibn Mahbub from ibn Ri’ab from Zurarah who has said the following:

‘Abu Ja’far-asws has said, ‘Divorce which is not according to Sunnah or not with waiting period does not have any valid effect.’ Zurarah has said that I then asked abu Ja’far-asws, ‘Please explain to me divorce according to Sunnah and divorce with waiting period.’ He-asws said, ‘For divorce according to Sunnah the man must wait until she experiences Hayd (menses) and becomes clean from Hayd (menses). When this happens he can divorce her in the presence of two witnesses without going to bed with her; then he leaves her until she experiences Hayd (menses) twice and her waiting period becomes complete. On her experiencing the third Hayd (menses) she becomes stranger to him. He then is one of those who may propose marriage : if he wants he can many or not to marry. He must pay her maintenance as long as she is in her waiting period and they inherit each other during the waiting period.’ He-asws said, ‘Divorce with waiting period is the divorce which Allah-azwj, has mentioned, ‘divorce them with waiting period and keep a count of the waiting period.’ (65:2) For this kind of divorce if a man wants to divorce his wife he must wait until she experiences (menses) and become clean from (menses) then divorce her one divorce in the presence of two just witnesses without going to bed with her. He then can go back to her on the same day if he likes or after several days or before she experiences Hoyd (menses). He must have a witness for his going back to her. He can go to bed with her and live with her until she experiences Hayd (menses). When she experiences Hayd (menses) and becomes clean, divorce her divorce in the presence of witnesses without going to bed with her. He then can go back to her again anytime he likes before she experiences Hayd (menses) for the third Hayd (menses). When she becomes clean of the third Hayd (menses) he divorces her in the presence of witness for the third time without sexual intercourse. When he does this she becomes stranger to him and he cannot marry her again before she marries another man.’ He-asws was asked, ‘What happens if she docs not experience Hayd (menses)?’ He-asws said, ‘In such case she is divorced according to Sunnah.’

3-  ابْنُ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ أُحِبُّ لِلرَّجُلِ‏ الْفَقِيهِ إِذَا أَرَادَ أَنْ يُطَلِّقَ امْرَأَتَهُ أَنْ يُطَلِّقَهَا طَلَاقَ السُّنَّةِ قَالَ ثُمَّ قَالَ وَ هُوَ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذلِكَ أَمْراً يَعْنِي بَعْدَ الطَّلَاقِ وَ انْقِضَاءِ الْعِدَّةِ التَّزْوِيجَ لَهُمَا مِنْ قَبْلِ أَنْ تَزَوَّجَ زَوْجاً غَيْرَهُ قَالَ وَ مَا أَعْدَلَهُ وَ أَوْسَعَهُ لَهُمَا جَمِيعاً أَنْ يُطَلِّقَهَا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ تَطْلِيقَةً بِشُهُودٍ ثُمَّ يَدَعَهَا حَتَّى يَخْلُوَ أَجَلُهَا ثَلَاثَةَ أَشْهُرٍ أَوْ ثَلَاثَةَ قُرُوءٍ ثُمَّ يَكُونَ خَاطِباً مِنَ الْخُطَّابِ

Ibn Mahbub has narrated from ibn Bukayr from Zurarah who has said the following:

‘I once heard abu Ja’far-asws, saying, ‘If a man wants to divorce his wife I like if he does so in the form of divorce according to Swmah.’ He (the narrator) has said that He-asws then said, ‘This is that about which Allah-azwj, has said, ‘… perhaps Allah-azwj thereafter will cause something to happen.’ (65:2) It means after divorce and waiting period a marriage with him, before the advance of the case to a marriage with another man. He-asws said, ‘How vast is the justice and time for them! He must divorce her in a Hayd (menscs)-free period without sexual intercourse one divorce in the presence of witnesses then leave her until three months or three Hayd (menses) then he becomes one of those who may propose marriage.’

4-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ أَوْ غَيْرِهِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السُّنَّةِ قَالَ طَلَاقُ السُّنَّةِ إِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ يَدَعُهَا إِنْ كَانَ قَدْ دَخَلَ بِهَا حَتَّى تَحِيضَ ثُمَّ تَطْهُرَ فَإِذَا طَهُرَتْ طَلَّقَهَا وَاحِدَةً بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يَتْرُكُهَا حَتَّى تَعْتَدَّ ثَلَاثَةَ قُرُوءٍ فَإِذَا مَضَتْ ثَلَاثَةُ قُرُوءٍ فَقَدْ بَانَتْ مِنْهُ بِوَاحِدَةٍ وَ كَانَ زَوْجُهَا خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ فَإِنْ تَزَوَّجَهَا بِمَهْرٍ جَدِيدٍ كَانَتْ عِنْدَهُ عَلَى اثْنَتَيْنِ بَاقِيَتَيْنِ وَ قَدْ مَضَتِ الْوَاحِدَةُ فَإِنْ هُوَ طَلَّقَهَا وَاحِدَةً أُخْرَى عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ تَرَكَهَا حَتَّى تَمْضِيَ أَقْرَاؤُهَا فَإِذَا مَضَتْ أَقْرَاؤُهَا مِنْ قَبْلِ أَنْ يُرَاجِعَهَا فَقَدْ بَانَتْ مِنْهُ بِاثْنَتَيْنِ وَ مَلَكَتْ أَمْرَهَا وَ حَلَّتْ لِلْأَزْوَاجِ وَ كَانَ زَوْجُهَا خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ فَإِنْ هُوَ تَزَوَّجَهَا تَزْوِيجاً جَدِيداً بِمَهْرٍ جَدِيدٍ كَانَتْ مَعَهُ بِوَاحِدَةٍ بَاقِيَةٍ وَ قَدْ مَضَتِ اثْنَتَانِ فَإِنْ أَرَادَ أَنْ يُطَلِّقَهَا طَلَاقاً لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ تَرَكَهَا حَتَّى إِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ عَلَى طَلَاقِهَا تَطْلِيقَةً وَاحِدَةً ثُمَّ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ أَمَّا طَلَاقُ الرَّجْعَةِ فَأَنْ يَدَعَهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ يُطَلِّقَهَا بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يُرَاجِعَهَا وَ يُوَاقِعَهَا ثُمَّ يَنْتَظِرَ بِهَا الطُّهْرَ فَإِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ شَاهِدَيْنِ عَلَى تَطْلِيقَةٍ أُخْرَى ثُمَّ يُرَاجِعُهَا وَ يُوَاقِعُهَا ثُمَّ يَنْتَظِرُ بِهَا الطُّهْرَ فَإِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ شَاهِدَيْنِ عَلَى التَّطْلِيقَةِ الثَّالِثَةِ ثُمَّ لَا تَحِلُّ لَهُ أَبَداً حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ عَلَيْهَا أَنْ تَعْتَدَّ ثَلَاثَةَ قُرُوءٍ مِنْ يَوْمَ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ فَإِنْ طَلَّقَهَا وَاحِدَةً عَلَى طُهْرٍ بِشُهُودٍ ثُمَّ انْتَظَرَ بِهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُرَاجِعَهَا لَمْ يَكُنْ طَلَاقُهُ الثَّانِيَةُ طَلَاقاً لِأَنَّهُ طَلَّقَ طَالِقاً لِأَنَّهُ إِذَا كَانَتِ الْمَرْأَةُ مُطَلَّقَةً مِنْ زَوْجِهَا كَانَتْ خَارِجَةً مِنْ مِلْكِهِ حَتَّى يُرَاجِعَهَا فَإِذَا رَاجَعَهَا صَارَتْ فِي مِلْكِهِ مَا لَمْ يُطَلِّقِ التَّطْلِيقَةَ الثَّالِثَةَ فَإِذَا طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ فَقَدْ خَرَجَ مِلْكُ الرَّجْعَةِ مِنْ يَدِهِ فَإِنْ طَلَّقَهَا عَلَى طُهْرٍ بِشُهُودٍ ثُمَّ رَاجَعَهَا وَ انْتَظَرَ بِهَا الطُّهْرَ مِنْ غَيْرِ مُوَاقَعَةٍ فَحَاضَتْ وَ طَهُرَتْ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُدَنِّسَهَا بِمُوَاقَعَةٍ بَعْدَ الرَّجْعَةِ لَمْ يَكُنْ طَلَاقُهُ لَهَا طَلَاقاً لِأَنَّهُ طَلَّقَهَا التَّطْلِيقَةَ الثَّانِيَةَ فِي طُهْرِ الْأُولَى وَ لَا يُنْقَضُ الطُّهْرُ إِلَّا بِمُوَاقَعَةٍ بَعْدَ الرَّجْعَةِ وَ كَذَلِكَ لَا تَكُونُ التَّطْلِيقَةُ الثَّالِثَةُ إِلَّا بِمُرَاجَعَةٍ وَ مُوَاقَعَةٍ بَعْدَ الْمُرَاجَعَةِ ثُمَّ حَيْضٍ وَ طُهْرٍ بَعْدَ الْحَيْضِ ثُمَّ طَلَاقٍ بِشُهُودٍ حَتَّى يَكُونَ لِكُلِّ تَطْلِيقَةٍ طُهْرٌ مِنْ تَدْنِيسِ الْمُوَاقَعَةِ بِشُهُودٍ

Ali ibn Ibrahim has narrated from his father from ibn abu Najran or others from ibn Muskan from abu Basir who has said the following:

‘I once asked abu ‘Abd Allah-asws, about the divorce according to Sunnah. He-asws said, ‘For divorce according to Sunnah when a man wants to divorce his wife he must leave her, if he has gone to bed with her, until she experiences Hayd (menses), then becomes clean. When she becomes clean he can divorce her once in the presence of two witnesses then leave her for three cycles of Hayd (menses). When three Hayd (menses)-frce periods are over she becomes stranger to him and he becomes one of those who may propose for marriage. He can marry if he wants or not many. If he marries with a new mahr (dower) she can live with him for the two remaining chances when only one is complete. If he divorces her once more in the presence of two witnesses, in a Hayd (menses)-free period, without sexual intercourse and then leaves her until her Hayd (menses)-free periods are over. If they are over before he goes back to her she then becomes stranger to him with control on her affairs and is free to marry. Her previous husband is now one of those who may propose for marriage if he likes to marry or not to marry. If he marries with a new marriage with a new mahr (dower) she can live with him for one more chance. Two chances are complete. If he decides to divorce her once more, she then is not lawful for him until she marries another man. ‘For divorce with choice to go back to her he waits until she experiences Hayd (menses) and becomes clean, he arranges two witnesses for divorce; then goes back to her and to bed with her then waits for the next Hayd (menses)-free period. When she experiences Hayd (menses) and becomes clean, he arranges two witnesses for divorce, after which he goes back to go to bed with her. He then waits until after her Hayd (menses)-free period she experiences Hayd (menses) and becomes clean. He then arranges for two witnesses for another divorce and thereafter she becomes unlawful for him to marry forever until she marries another man. She must complete a waiting period for three Hayd (menses)-free periods from the day of the third divorce. If he divorces once in a Hayd (menses)-free period in the presence of witnesses and waits until she experiences Hayd (menses) and becomes clean then divorces her before he goes back to her the second divorce is not a divorce. It is because he has divorced one who is divorced; she was a divorced woman from her husband and out of his authority until he goes back to her. When he goes back to her then marriage comes in his authority until he divorces for the third time. Upon divorcing her for the third time, the authority to go back to her goes out of his hand. When he divorces her in a Hayd (menses)-free period, in the presence of witnesses, then goes back to her and waits until one Hayd (menses)-free period ends without sexual intercourse. She then experience Hayd (menses) and becomes clean then he divorces her before sexual intercourse after going back to her his divorce as such is not a divorce. It is because he has divorced her for the second time in the first Hayd (menses)-free period and a Hayd (mcnses)-free period cannot be broken without sexual intercourse after going back to her. In the same way, the third divorce cannot take place except by going back to her. After going back then she experiences Hayd (menses) and a Hayd (menses)-free period. He then divorces in the presence of witnesses until there is Hayd (menscs)-free period after every divorce with sexual intercourse is a Hayd (menses)-free period and cleansing by sexual intercourse then divorce takes place in the presence of witnesses.’

5-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ جَمِيعاً عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السُّنَّةِ كَيْفَ يُطَلِّقُ الرَّجُلُ امْرَأَتَهُ فَقَالَ يُطَلِّقُهَا فِي طُهْرٍ قَبْلَ عِدَّتِهَا مِنْ غَيْرِ جِمَاعٍ بِشُهُودٍ فَإِنْ طَلَّقَهَا وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ إِنْ رَاجَعَهَا فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَةٍ مَاضِيَةٍ وَ بَقِيَ تَطْلِيقَتَانِ فَإِنْ طَلَّقَهَا الثَّانِيَةَ وَ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا فَقَدْ بَانَتْ مِنْهُ وَ إِنْ هُوَ أَشْهَدَ عَلَى رَجْعَتِهَا قَبْلَ أَنْ يَخْلُوَ أَجَلُهَا فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ مَاضِيَتَيْنِ وَ بَقِيَتْ وَاحِدَةٌ فَإِنْ طَلَّقَهَا الثَّالِثَةَ فَقَدْ بَانَتْ مِنْهُ وَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ هِيَ تَرِثُ وَ تُورَثُ مَا كَانَ لَهُ عَلَيْهَا رَجْعَةٌ مِنَ التَّطْلِيقَتَيْنِ الْأَوَّلَتَيْنِ

Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd ai-Jabbar, from Safwan ibn Yahya. A number of our people have narrated from Sah! ibn Ziyad from Muhammad ibn Yahya who has narrated from Ahmad ibn Muhammad. Ali ibn Ibrahim has narrated from his father all of them from Ahmad ibn Muhammad ibn abu Nasr, from ‘Abd al-Karim, all from al-Hassan ibn Ziyad. who has said the following:

‘I once asked abu ‘Abd Allah-asws, about the divorce according to Sunnah and how a man can divorce his wife. He-asws said, ‘He must divorce her in a Hayd (menses)-free period at a time when she can commence her waiting period, in the presence of witnesses without going to bed with her. If he divorces her once then leaves until her waiting period is complete, she then becomes stranger to him and he is one of those who may propose marriage. If he goes back to her she then is with him for two more divorces. If he divorces her for the second time and leaves until her waiting period is complete, she becomes stranger to him. If he arranges witness for his going back to her before her waiting period is complete she is then with him after two divorces and one more is left. If he divorces her for the third time she becomes stranger to him and is not lawful for him until she marries another man. She inherits him during the waiting period of the two previous divorces in which he had the right to go back to her.’

6-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ بَعْدَ مَا غَشِيَهَا بِشَهَادَةِ عَدْلَيْنِ فَقَالَ لَيْسَ هَذَا بِطَلَاقٍ فَقُلْتُ جُعِلْتُ فِدَاكَ‏ كَيْفَ طَلَاقُ السُّنَّةِ فَقَالَ يُطَلِّقُهَا إِذَا طَهُرَتْ مِنْ حَيْضِهَا قَبْلَ أَنْ يَغْشَاهَا بِشَاهِدَيْنِ عَدْلَيْنِ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ فَإِنْ خَالَفَ ذَلِكَ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَقُلْتُ لَهُ فَإِنْ طَلَّقَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدٍ وَ امْرَأَتَيْنِ فَقَالَ لَا تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الطَّلَاقِ وَ قَدْ تَجُوزُ شَهَادَتُهُنَّ مَعَ غَيْرِهِنَّ فِي الدَّمِ إِذَا حَضَرَتْهُ فَقُلْتُ فَإِنْ أَشْهَدَ رَجُلَيْنِ نَاصِبِيَّيْنِ عَلَى الطَّلَاقِ أَ يَكُونُ طَلَاقاً فَقَالَ مَنْ وُلِدَ عَلَى الْفِطْرَةِ أُجِيزَتْ شَهَادَتُهُ عَلَى الطَّلَاقِ بَعْدَ أَنْ تَعْرِفَ مِنْهُ خَيْراً

Ali ibn Ibrahim has narrated from his father from and Ahmad ibn Muhammad from ibn abu Nasr who has said the following:

‘I once asked abu al-Hassan-asws, about the case of a man who divorces his wife in the presence of two just witness after going to bed with her. He-asws said. ‘It is not divorce,’ I then asked saying, ‘I pray to Allah-azwj to keep my soul in service for your cause, how is divorce according to Sunnah? He-asws said, ‘He divorces her after she becomes clean of Hayd (menses) in the presence of two just witnesses before going to bed with her as Allah-azwj has said in His book. (65:2) If it is against what Allah-azwj has said it must be returned to the book of Allah-azwj.’ I then asked. ‘What happens if he divorces, in the presence of one witness and two women, during a Hayd (menses)- which he has not gone to bed with her?’ He-asws said, ‘Witnessing of women is not permissible in the case of divorce, however, it can be accepted along with other witnesses in man-slaughter case if she is present.’ I then asked, ‘What happens if two Nasibiy men (people hostile to ‘A ‘immah-asws) bear witness in the case of divorce, is it a divorce?’ He-asws said, ‘Whoever is bom on al-Filrah (proper belief) his testimony is accepted in the case of divorce after it is known that he does aood deeds.’

7-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ ابْنِ بُكَيْرٍ وَ غَيْرِهِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ إِنَّ الطَّلَاقَ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فِي كِتَابِهِ وَ الَّذِي سَنَّ رَسُولُ اللَّهِ ص أَنْ يُخَلِّيَ الرَّجُلُ عَنِ الْمَرْأَةِ فَإِذَا حَاضَتْ وَ طَهُرَتْ مِنْ مَحِيضِهَا أَشْهَدَ رَجُلَيْنِ عَدْلَيْنِ عَلَى تَطْلِيقَةٍ وَ هِيَ طَاهِرٌ مِنْ غَيْرِ جِمَاعٍ وَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ ثَلَاثَةُ قُرُوءٍ وَ كُلُّ طَلَاقٍ مَا خَلَا هَذَا فَبَاطِلٌ لَيْسَ بِطَلَاقٍ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ‘Udhaynah from ibn Bukayr and others who has said the following:

‘Abu Ja’far-asws, has stated this Hadith. ‘The divorce which Allah-azwj, in His book has commanded lo be formed and that which the Messenger of Allah-saww, O Allah-azwj, grant compensation to Muhammad-saww and his family-asws worthy of their services to Your cause, has established is that the man must remain away from the woman. When she experiences Hayd (menses) and becomes clean of her Hayd (menses), he must arrange two just witnesses for one divorce when she is clean of Hayd (menses) and sexual intercourse has not taken place. He has the right to go back to her as long as three menses cycles have not expired. Divorce other than being in this manner is invalid and is not a divorce.’

8-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ طَلَاقُ السُّنَّةِ إِذَا طَهُرَتِ الْمَرْأَةُ فَلْيُطَلِّقْهَا وَاحِدَةً مَكَانَهَا مِنْ غَيْرِ جِمَاعٍ يُشْهِدُ عَلَى طَلَاقِهَا فَإِذَا أَرَادَ أَنْ يُرَاجِعَهَا أَشْهَدَ عَلَى الْمُرَاجَعَةِ

A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from ibn abu Nasr from Jamil ibn Darraj from Zurarah from Abi Ja’far-asws who has said the following: ‘Divorce according to Simnah takes place when the woman is clean of Hayd (menses) and is divorced in her place in the presence of witnesses without sexual intercourse. If he decides to go back to her he must arrange for witness to his going back (reversing his pronouncement of divorce).’

9-  حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا أَرَادَ الرَّجُلُ الطَّلَاقَ طَلَّقَهَا فِي قُبُلِ عِدَّتِهَا بِغَيْرِ جِمَاعٍ فَإِنَّهُ إِذَا طَلَّقَهَا وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا إِنْ شَاءَ أَنْ يَخْطُبَ مَعَ الْخُطَّابِ فَعَلَ فَإِنْ رَاجَعَهَا قَبْلَ أَنْ يَخْلُوَ أَجَلُهَا أَوْ بَعْدَهُ كَانَتْ عِنْدَهُ عَلَى تَطْلِيقَةٍ فَإِنْ طَلَّقَهَا الثَّانِيَةَ أَيْضاً فَشَاءَ أَنْ يَخْطُبَهَا مَعَ الْخُطَّابِ إِنْ كَانَ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا فَإِنْ شَاءَ رَاجَعَهَا قَبْلَ أَنْ يَنْقَضِيَ أَجَلُهَا فَإِنْ فَعَلَ فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ فَإِنْ طَلَّقَهَا الثَّالِثَةَ فَلَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ هِيَ تَرِثُ وَ تُورَثُ مَا كَانَتْ فِي الدَّمِ مِنَ التَّطْلِيقَتَيْنِ الْأَوَّلَتَيْنِ

Humayd ibn Ziyad from al-Hassan ibn Muhammad from ‘Abd Allah ibn Sinan who has said the following:

‘Abu ‘Abd Allah-asws has said that ‘Amir al-Mu’minin-asws has said, ‘If a man decides to divorce he must do so before her waiting period without sexual intercourse. If he divorces once then leaves until her waiting period is complete, he then can be one of those who may propose marriage if he so wills. If he goes back to her before waiting period is complete or afterward, she can live with him after one divorce. If he divorces a second time also he then proposes marriage as others may do, in case he did not go back before the end of waiting period, if he wants he can go back to her if he so wills before waiting period is complete and if he did then she is with him after two divorces. If he divorces her for the third time then she is not lawful for him before marriage with another man. She inherits and is inherited if one of them dies as long as she experiences Hayd (menses) after the two first divorces.’

بَابُ مَا يَجِبُ أَنْ يَقُولَ مَنْ أَرَادَ أَنْ يُطَلِّقَ

The Necessary Expressions to Pronounce with the Decision to Divorce

1-  حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُ سَأَلَ أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ أَوْ بَائِنَةٌ أَوْ بَتَّةٌ أَوْ بَرِيئَةٌ أَوْ خَلِيَّةٌ قَالَ هَذَا كُلُّهُ لَيْسَ بِشَيْ‏ءٍ إِنَّمَا الطَّلَاقُ أَنْ يَقُولَ لَهَا فِي قُبُلِ الْعِدَّةِ بَعْدَ مَا تَطْهُرُ مِنْ مَحِيضِهَا قَبْلَ أَنْ يُجَامِعَهَا أَنْتِ طَالِقٌ أَوِ اعْتَدِّي يُرِيدُ بِذَلِكَ الطَّلَاقَ وَ يُشْهِدُ عَلَى ذَلِكَ رَجُلَيْنِ عَدْلَيْنِ

Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama’ali from ibn Ribat and Ali ibn ibrahim has narrated from his father from ibn abu ‘Umayr all from ibn ‘Udhaynah from Muhammad ibn Muslim who has said the following:

‘I once asked abu Ja’far-asws. about the case of a man who says to his wife, ‘You are unlawful for me, you are stranger to me, you are cut off, you are free and your way is clear.’ He-asws said, ‘All of such expressions do not have any valid effect in the form of divorce. Divorce is when one just before waiting period, after her becoming clean from Hard (menses) without sexual intercourse says, ‘Anti Taliq (you are let go, divorced) or ‘I’tady (commence waiting period) intending thereby Talaq (divorce) which must be in the presence of two witnesses.’

2-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الطَّلَاقُ أَنْ يَقُولَ لَهَا اعْتَدِّي أَوْ يَقُولَ لَهَا أَنْتِ طَالِقٌ

Ali ibn Ibrahim has narrated from his father from ibn abu • Umayr from Hammad from al-Halabiy who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘Divorce takes place when he says, ‘ ‘I’tady (commence waiting period) or says, ‘Anti Taliq (you are let go, divorced).’

3-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ الطَّلَاقُ لِلْعِدَّةِ أَنْ يُطَلِّقَ الرَّجُلُ امْرَأَتَهُ عِنْدَ كُلِّ طُهْرٍ يُرْسِلُ إِلَيْهَا أَنِ اعْتَدِّي فَإِنَّ فُلَاناً قَدْ طَلَّقَكِ قَالَ وَ هُوَ أَمْلَكُ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ عِدَّتُهَا

Ali ibn Ibrahim has narrated from his father and A number of our people have narrated from Sahl ibn Ziyad from ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following:

‘Abu Ja’far-asws, has said, ‘Divorce with waiting period is that by which a man divorces his wife whenever she is clean of Hayd (menses) and sends her a message to commence her waiting period because so and so has divorced her .’ He-asws said, ‘He has the authority to go back to her as long as waiting period is not complete.’

4-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ يُرْسِلُ إِلَيْهَا فَيَقُولُ الرَّسُولُ اعْتَدِّي فَإِنَّ فُلَاناً قَدْ فَارَقَكِ  قَالَ ابْنُ سَمَاعَةَ وَ إِنَّمَا مَعْنَى قَوْلِ الرَّسُولِ اعْتَدِّي فَإِنَّ فُلَاناً قَدْ فَارَقَكِ يَعْنِي الطَّلَاقَ إِنَّهُ لَا يَكُونُ فُرْقَةٌ إِلَّا بِطَلَاقٍ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ الطَّاطَرِيِّ قَالَ الَّذِي أُجْمِعَ عَلَيْهِ فِي الطَّلَاقِ أَنْ يَقُولَ أَنْتِ طَالِقٌ أَوِ اعْتَدِّي وَ ذَكَرَ أَنَّهُ قَالَ لِمُحَمَّدِ بْنِ أَبِي حَمْزَةَ كَيْفَ يُشْهِدُ عَلَى قَوْلِهِ اعْتَدِّي قَالَ يَقُولُ اشْهَدُوا اعْتَدِّي قَالَ ابْنُ سَمَاعَةَ غَلِطَ مُحَمَّدُ بْنُ أَبِي حَمْزَةَ أَنْ يَقُولَ اشْهَدُوا اعْتَدِّي قَالَ الْحَسَنُ بْنُ سَمَاعَةَ يَنْبَغِي أَنْ يَجِي‏ءَ بِالشُّهُودِ إِلَى حَجَلَتِهَا أَوْ يَذْهَبَ بِهَا إِلَى الشُّهُودِ إِلَى مَنَازِلِهِمْ وَ هَذَا الْمُحَالُ الَّذِي لَا يَكُونُ وَ لَمْ يُوجِبِ اللَّهُ عَزَّ وَ جَلَّ هَذَا عَلَى الْعِبَادِ وَ قَالَ الْحَسَنُ لَيْسَ الطَّلَاقُ إِلَّا كَمَا رَوَى بُكَيْرُ بْنُ أَعْيَنَ أَنْ يَقُولَ لَهَا وَ هِيَ طَاهِرٌ مِنْ غَيْرِ جِمَاعٍ أَنْتِ طَالِقٌ وَ يُشْهِدُ شَاهِدَيْنِ عَدْلَيْنِ وَ كُلُّ مَا سِوَى ذَلِكَ فَهُوَ مُلْغًى

Humayd ibn Ziyad has narrated from ibn Sama’ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following:

’Abu ‘Abd Allah-asws, has said, ‘He (the husband) can send a message to his wife saying, ‘You must commence your waiting period because so and so has departed you.’

‘Ibn Sama’ah has said that the meaning of the words of the messenger, ‘You must commence your waiting period because so and so has departed you,’ is that he has divorced you because there is no departing without divorce. ‘Humayd ibn Ziyad has narrated from ibn Sama’ah from Ali ibn al-Hassan al-T’atriy who has said that what is unanimously agreed upon to say for divorce is to say, ‘Anti Taliq’ (you are let go, divorced) or ‘I’tadi’ (you must commence your waiting period). He has mentioned that he asked Muhammad ibn Hamzah about how to arrange witnesses for his word, Ttadi’ (you must commence your waiting period). He said that one must say, ‘Bear witness Ttadi’ (commence waiting period).’ Ibn Sama’ah has said, ‘Muhammad ibn abu Hamzah has made a mistake in saying, ‘Bear witness ‘ ‘I’tad (commence waiting period).’ Al-Hassan ibn Sama’ah has said that it is proper to come with witnesses to her place or take her to the witnesses to their homes and this is not possible to happen. Allah-azwj, does not make it obligatory on His slaves. Al-Hassan has said, ‘Divorce is nothing other than what Bukayr ibn ‘A’yan has narrated that one must say to her when she is clean of Hayd (menses) without sexual intercourse ‘Anti Taliq’ (you are let go) or ‘Itadi (commence waiting period) in the presence of two witnesses. All other expressions are invalid.’

بَابُ مَنْ طَلَّقَ ثَلَاثاً عَلَى طُهْرٍ بِشُهُودٍ فِي مَجْلِسٍ أَوْ أَكْثَرَ إِنَّهَا وَاحِدَةٌ

Three Talaq (Divorce) in Hayd (menses) Free Period in the Presence of Witnesses in One place and Time or More is One Talaq

1-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ ‏امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَاحِدٍ أَوْ أَكْثَرَ وَ هِيَ طَاهِرٌ قَالَ هِيَ وَاحِدَةٌ

A number of our people have narrated from Ahmad ibn Muhammad from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Jamil ibn Darraj from Zurarah who has said the following:

‘I once asked one of the two Imam-asws, (abu Ja’far-asws or abu ‘Abd Allah-asws), about the case of a man who divorces his wife three times in one place and time or [more] when she is clean of Hayd(menses). He-asws said, ‘It is only one.’

2-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ سَأَلْتُهُ عَنِ الَّذِي يُطَلِّقُ فِي حَالِ طُهْرٍ فِي مَجْلِسٍ ثَلَاثاً قَالَ هِيَ وَاحِدَةٌ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil from Zurarah who has said the following:

‘I once asked one of the two Imam-asws, (abu Ja’far-asws or abu ‘Abd Allah-asws), about the case of a man who divorces his wife in a Hayd (mcnses)-free period in one place and time three times. He-asws said, ‘It is one.’

3-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي بَصِيرٍ الْأَسَدِيِّ وَ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ وَ عُمَرَ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الطَّلَاقُ ثَلَاثاً فِي غَيْرِ عِدَّةٍ إِنْ كَانَتْ عَلَى طُهْرٍ فَوَاحِدَةٌ وَ إِنْ لَمْ يَكُنْ عَلَى طُهْرٍ فَلَيْسَ بِشَيْ‏ءٍ

Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd ai-Jabbar and Muhammad ibn Ja’far from abu al-‘Abbas al-Razzaz from abu Ayyub ibn Nuh all from Safwan from Mansur ibn Hazim from abu Basir al-Asadiy and Muhammad ibn Ali al-Halabiy and ‘Umar ibn Hanzalah who has said the following:

‘Abu ‘Abd Allah-asws, has said, ‘Divorce three times in non-waiting period (without waiting period) if she is clean from Hayd (menses) counts as one, but if she is not clean of Hayd (menses) then it (divorce) does not have any valid effect.’

4-  حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ عَمْرِو بْنِ الْبَرَاءِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَصْحَابَنَا يَقُولُونَ إِنَّ الرَّجُلَ إِذَا طَلَّقَ امْرَأَةً مَرَّةً أَوْ مِائَةَ مَرَّةٍ فَإِنَّمَا هِيَ وَاحِدَةٌ وَ قَدْ كَانَ يَبْلُغُنَا عَنْكَ وَ عَنْ آبَائِكَ ع أَنَّهُمْ كَانُوا يَقُولُونَ إِذَا طَلَّقَ مَرَّةً أَوْ مِائَةَ مَرَّةٍ فَإِنَّمَا هِيَ وَاحِدَةٌ فَقَالَ هُوَ كَمَا بَلَغَكُمْ

Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama’ah from Ja’far ibn Sama’ah and Ali ibn Khalid from ‘Abd al-Karim ibn ‘Amr from ‘Amr ibn al-Bara who has said the following:

‘I once said to abu ‘Abd Allah-asws, ‘Our people say that if one divorces (pronounces the expression for divorce) his wife once or one hundred times it counts only one divorce.’ It has been narrated to us from you-asws that your ancestors-asws, have stated this Hadith. ‘if one divorces his wife (at one time and place) once or one hundred limes it counts only one divorce.’ He-asws said. ‘It is just as it is narrated to you.’

بَابُ مَنْ طَلَّقَ وَ فَرَّقَ بَيْنَ الشُّهُودِ أَوْ طَلَّقَ بِحَضْرَةِ قَوْمٍ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا

The One who Arranges Witnesses Separately

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ الْيَوْمَ رَجُلًا ثُمَّ مَكَثَ خَمْسَةَ أَيَّامٍ ثُمَّ أَشْهَدَ آخَرَ فَقَالَ إِنَّمَا أُمِرَ أَنْ يُشْهَدَا جَمِيعاً

Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr who has said the following:

‘I once asked abu al-Hassan-asws about the case of a man who divorces his wife in a Hayd (menses)-free period and without sexual intercourse and asks one man to bear witness on that day, then after five days asks another man to bear witness. He-asws said, ‘He is commanded to arrange witnesses together.’

2-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَهُرَتِ امْرَأَتُهُ مِنْ حَيْضِهَا فَقَالَ فُلَانَةُ طَالِقٌ وَ قَوْمٌ يَسْمَعُونَ كَلَامَهُ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا أَ يَقَعُ‏ الطَّلَاقُ عَلَيْهَا قَالَ نَعَمْ هِيَ شَهَادَةٌ أَ فَتُتْرَكُ مُعَلَّقَةً

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from All Ahmad ibn ‘Usbaym who has said the following:

‘I once asked him-asws, about the case of a man whose wife becomes clean of Hayd (menses) and he says, ‘So and so is Tallaq ( let go divorced) and a people hears his statement but he does not say, ‘Bear witness’: if divorce takes place or not. He-asws said, ‘Yes. it is bearing witness. Can she be left in suspense?’

3-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ كَانَتْ لَهُ امْرَأَةٌ طَهُرَتْ مِنْ حَيْضِهَا فَجَاءَ إِلَى جَمَاعَةٍ فَقَالَ فُلَانَةُ طَالِقٌ يَقَعُ عَلَيْهَا الطَّلَاقُ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا قَالَ نَعَمْ

Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr who has said the following:

‘I once asked abu al-Hassan-asws about the case of a man whose wife becomes clean of Hayd (menses) and he comes to a group of people and says, ‘So and so is ‘Taliq’ (let go, divorced)’ if divorce takes place or not but he has not asked them to bear witness. He-asws said, ‘Yes, divorce takes place.’

4-  عَلِيٌّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ سُئِلَ عَنْ رَجُلٍ طَهُرَتِ امْرَأَتُهُ مِنْ حَيْضِهَا فَقَالَ فُلَانَةُ طَالِقٌ وَ قَوْمٌ يَسْمَعُونَ كَلَامَهُ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا أَ يَقَعُ الطَّلَاقُ عَلَيْهَا قَالَ نَعَمْ هَذِهِ شَهَادَةٌ

Ali ibn Ibrahim has narrated from his father from Safwan ibn Yahya who has said the following:

‘Abu al-Hassan al-Rida’-asws was asked about the case of a man whose wife becomes clean of Hayd (menses) and he says this: ‘So and so is ‘Taliq (let go, divorced) and a people hears his statement but he does not ask them to bear witness: if divorce takes place or not, he-asws said, ‘Yes, is bearing witness.’

بَابُ مَنْ أَشْهَدَ عَلَى طَلَاقِ امْرَأَتَيْنِ بِلَفْظَةٍ وَاحِدَةٍ

Appointing Witness to Divorce Two Women with One Word

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع مَا تَقُولُ فِي رَجُلٍ أَحْضَرَ شَاهِدَيْنِ عَدْلَيْنِ وَ أَحْضَرَ امْرَأَتَيْنِ لَهُ وَ هُمَا طَاهِرَتَانِ مِنْ غَيْرِ جِمَاعٍ ثُمَّ قَالَ اشْهَدَا أَنَّ امْرَأَتَيَّ هَاتَيْنِ طَالِقٌ وَ هُمَا طَاهِرَتَانِ أَ يَقَعُ الطَّلَاقُ قَالَ نَعَمْ

Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn Bukayr from Zurarah who has said the following:

‘I once asked abu Ja’far-asws about the case of a man who arranges for the presence of two just witnesses. He then brings two of his wives who both are clean of Hayd (menses) and has not gone to bed with them: then says, ‘Bear witness that these two my wives are ‘Taliq’ (let go, divorced) and they are clean of Hayd (menses): if divorce takes place or not. He-asws said, ‘Yes, it is a valid divorce.’

بَابُ الْإِشْهَادِ عَلَى الرَّجْعَةِ

Arranging Witness for Revocation of Divorce

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الَّذِي يُرَاجِعُ وَ لَمْ يُشْهِدْ قَالَ يُشْهِدُ أَحَبُّ إِلَيَّ وَ لَا أَرَى بِالَّذِي صَنَعَ بَأْساً

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

‘About the case of a man who goes back to his wife without witness, abu ‘Abd Allah-asws, has said, ‘I like if he arranged for witness; however, what he has done is not unlawful.’

2-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ ‏زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ يُشْهِدُ رَجُلَيْنِ إِذَا طَلَّقَ وَ إِذَا رَجَعَ فَإِنْ جَهِلَ فَغَشِيَهَا فَلْيُشْهِدِ الْآنَ عَلَى مَا صَنَعَ وَ هِيَ امْرَأَتُهُ فَإِنْ كَانَ لَمْ يُشْهِدْ حِينَ طَلَّقَ فَلَيْسَ طَلَاقُهُ بِشَيْ‏ءٍ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Aii ibn al -Hakam from Musa ibn Bakr from Zurarah who has said the following:

‘Abu Ja’far-asws has stated this Hadith. ‘Divorce must take place in the presence of two men as well as one’s going back to his divorced wife. If he is ignorant (of the need for witness) and goes to bed with his wife, he must also appoint witness for what has happened; she still is his wife. If he had not done (pronounced divorce) in the presence of witnesses, his divorce as such does not have any valid effect.’

3-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ الطَّلَاقَ لَا يَكُونُ بِغَيْرِ شُهُودٍ وَ إِنَّ الرَّجْعَةَ بِغَيْرِ شُهُودٍ رَجْعَةٌ وَ لَكِنْ لَيُشْهِدُ بَعْدُ فَهُوَ أَفْضَلُ

‘Udhaynah from Zurarah and Muhammad ibn Muslim who  has  said  the following:

‘Abu Ja’far-asws, has said, ‘Divorce does not take place without witnesses, however, going back to one’s wife without witnesses is lawful but having witnesses for it is better.’

4-  الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سُئِلَ أَبُو جَعْفَرٍ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً ثُمَّ رَاجَعَهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا وَ لَمْ يُشْهِدْ عَلَى رَجْعَتِهَا قَالَ هِيَ امْرَأَتُهُ مَا لَمْ تَنْقَضِ عِدَّتُهَا وَ قَدْ كَانَ يَنْبَغِي لَهُ أَنْ يُشْهِدَ عَلَى رَجْعَتِهَا فَإِنْ جَهِلَ ذَلِكَ فَلْيُشْهِدْ حِينَ عَلِمَ وَ لَا أَرَى بِالَّذِي صَنَعَ بَأْساً وَ إِنَّ كَثِيراً مِنَ النَّاسِ لَوْ أَرَادُوا الْبَيِّنَةَ عَلَى نِكَاحِهِمُ الْيَوْمَ لَمْ يَجِدُوا أَحَداً يُثْبِتُ الشَّهَادَةَ عَلَى مَا كَانَ مِنْ أَمْرِهِمَا وَ لَا أَرَى بِالَّذِي صَنَعَ بَأْساً وَ إِنْ يُشْهِدْ فَهُوَ أَحْسَنُ

Al-Husayn from Muhammad has narrated from Mu’alla’ ibn Muhammad from certain persons of his people from Aban from Muhammad ibn Muslim who has said the following:

‘About the case of a man who divorces his wife, abu Ja’far-asws, has said, ‘Although it is proper to arrange for witness about one’s going back to one’s wife before the expiration of waiting period, but if one is ignorant one should arrange for witness when he comes to know. However, I do not see any harm in what he has done. Many people, when in need of witnesses, at the time of marriage do not find witnesses for what has happened about their affair. I do not see anything harmful in it but if one finds witness it is better.’

5-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً قَالَ هُوَ أَمْلَكُ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ الْعِدَّةُ قُلْتُ فَإِنْ لَمْ يُشْهِدْ عَلَى رَجْعَتِهَا قَالَ فَلْيُشْهِدْ قُلْتُ فَإِنْ غَفَلَ عَنْ ذَلِكَ قَالَ فَلْيُشْهِدْ حِينَ يَذْكُرُ وَ إِنَّمَا جُعِلَ الشُّهُودُ لِمَكَانِ الْمِيرَاثِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ali ibn al-Hakam from al-Ala: from Muhammad ibn Muslim who has said the following:

‘I once asked one of the two Imam-asws (abu Ja’far-asws or abu ‘Abd Allah-asws), possessors of divine supreme covenant, about the case of a man who divorces his wife once. He-asws said, ‘He has the authority to go back to her before the expiration of waiting period.’ I then asked about if he does not arrange witnesses to his going back. He-asws said, ‘He must do so.’ I then asked, ‘What happens if he is not attentive to it?’ He-asws said. ‘He must find witness when he remembers; witness is because of inheritance.’

بَابُ أَنَّ الْمُرَاجَعَةَ لَا تَكُونُ إِلَّا بِالْمُوَاقَعَةِ

Revocation of Divorce without Going to Bed is not Valid

1-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْمُرَاجَعَةُ هِيَ الْجِمَاعُ وَ إِلَّا فَإِنَّمَا هِيَ وَاحِدَةٌ

A number of our people have narrated from Sahi ibn Ziyad and Ali ibn Ibrahim has narrated, from his father from ibn abu Nasr from ‘Abd al-Karim from abu Basir who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘Going back to one’s wife is lo go to bed with her, otherwise, it is counted as one divorce.’

2-  عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع فِي رَجُلٍ يُطَلِّقُ امْرَأَتَهُ لَهُ أَنْ يُرَاجِعَ‏ وَ قَالَ لَا يُطَلِّقُ التَّطْلِيقَةَ الْأُخْرَى حَتَّى يَمَسَّهَا

Ali has narrated from his father and Muhammad ibn ‘Isma’il has narrated from al -Fad! ibn Shadhan all from ibn abu ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj who has said the following:

‘About the ease of a man who divorces his wife, abu ‘Abd Allah-asws, has said, ‘He has the right to go back to his wife. Another divorce cannot take place unless he touches her (goes to bed with her).’

3-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُكَيْرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ وَ أَشْهَدَ شَاهِدَيْنِ عَدْلَيْنِ فِي قُبُلِ عِدَّتِهَا فَلَيْسَ لَهُ أَنْ يُطَلِّقَهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا إِلَّا أَنْ يُرَاجِعَهَا

Ali has narrated from his father from ibn abu ‘Umayr from ibn Idhaynah from Bukayr who has said the following:

‘I once heard abu Ja’far-asws saying, ‘If one divorces his wife in the presence of two just witnesses at a time when commencement of waiting period is possible, he then cannot divorce her before the end of waiting period unless he goes back to her.’

4-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ سَأَلْتُهُ عَنْ رَجُلٍ يُطَلِّقُ امْرَأَتَهُ فِي طُهْرٍ مِنْ غَيْرِ جِمَاعٍ ثُمَّ يُرَاجِعُهَا فِي يَوْمِهِ ذَلِكَ ثُمَّ يُطَلِّقُهَا تَبِينُ مِنْهُ بِثَلَاثِ تَطْلِيقَاتٍ فِي طُهْرٍ وَاحِدٍ فَقَالَ خَالَفَ السُّنَّةَ قُلْتُ فَلَيْسَ يَنْبَغِي لَهُ إِذَا هُوَ رَاجَعَهَا أَنْ يُطَلِّقَهَا إِلَّا فِي طُهْرٍ فَقَالَ نَعَمْ قُلْتُ حَتَّى يُجَامِعَ قَالَ نَعَمْ

Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan and Muhammad ibn Isma’il has narrated from al-Fadl ibn Shadhan from Safwan from Ishaq ibn ‘Ammar who has said the following:

‘I once asked abu Ibrahim-asws, about the case of a man who divorces his wife in a Hayd (menses)-free period and without sexual intercourse; then goes back to her on the same day then divorces her with three divorces in one Havd (menses)-free period. He-asws said, ‘It is against Sunnah.’ I then asked. ‘Is it not the case that if he goes back to her to divorce her he must do so in a Hayd (menses)-free period?’ He-asws replied, ‘Yes, that is correct.’ I then said. ‘So that he can go to bed with her.’ He-asws said, ‘Yes, that is correct.’

5-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ع قَالَ الرَّجْعَةُ الْجِمَاعُ وَ إِلَّا فَإِنَّمَا هِيَ وَاحِدَةٌ

Humayd ibn Ziyad has narrated from ibn Sama’ah from Safwan from ibn Muskan from Ishaq ibn ‘Ammar who has said the following:

‘Abu al-Hassan-asws has said, ‘Going back is going to bed with her, otherwise, it is only one divorce.’

بَابٌ

False Divorce

1-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ ادَّعَتْ عَلَى زَوْجِهَا أَنَّهُ طَلَّقَهَا تَطْلِيقَةً طَلَاقَ الْعِدَّةِ طَلَاقاً صَحِيحاً يَعْنِي عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ لَهَا شُهُوداً عَلَى ذَلِكَ ثُمَّ أَنْكَرَ الزَّوْجُ بَعْدَ ذَلِكَ فَقَالَ إِنْ كَانَ إِنْكَارُهُ الطَّلَاقَ قَبْلَ انْقِضَاءِ الْعِدَّةِ فَإِنَّ إِنْكَارَهُ لِلطَّلَاقِ رَجْعَةٌ لَهَا وَ إِنْ كَانَ أَنْكَرَ الطَّلَاقَ بَعْدَ انْقِضَاءِ الْعِدَّةِ فَإِنَّ عَلَى الْإِمَامِ أَنْ يُفَرِّقَ بَيْنَهُمَا بَعْدَ شَهَادَةِ الشُّهُودِ بَعْدَ أَنْ يَسْتَحْلِفَ أَنَّ إِنْكَارَهُ لِلطَّلَاقِ بَعْدَ انْقِضَاءِ الْعِدَّةِ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Wallad al-Hannat who has said the following:

‘I once asked abu ‘Abd Allah-asws, about the case of a woman who claims that her husband has divorced her once in the manner of divorce which requires a waiting period. That it has taken place in the presence of witnesses in a Hayd (menses)-free period and without going to bed, but the husband denies it. He-asws said, ‘If his denying is before the expiration of waiting period it is (his Ruju’) going back to her but if it is after the expiration of waiting period, then it is the task of the Imam to separate them from each other after establishing testimony and after oath. His denying after the expiration of waiting period places him in the position of one of those who may propose marriage with her.’

2-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنِ الْمَرْزُبَانِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ اعْتَدِّي فَقَدْ خَلَّيْتُ سَبِيلَكِ ثُمَّ أَشْهَدَ عَلَى رَجْعَتِهَا بَعْدَ ذَلِكَ بِأَيَّامٍ ثُمَّ غَابَ عَنْهَا قَبْلَ أَنْ يُجَامِعَهَا حَتَّى مَضَتْ لِذَلِكَ أَشْهُرٌ بَعْدَ الْعِدَّةِ أَوْ أَكْثَرُ فَكَيْفَ تَأْمُرُهُ قَالَ إِذَا أَشْهَدَ عَلَى رَجْعَتِهِ فَهِيَ زَوْجَتُهُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Khalid from Sa’d ibn Sa’d from al-Mamiban who has said the following:

‘I once asked al-Rida-asws‘ about the case of a man who says to his wife, ‘I’tad (you must commence waiting period); I have opened your way. In few days he arranges witness for his going back to her; then remains absent from her before going to bed with her until months pass from the waiting period or more. What do you command in the case?’ He-asws said, ‘Since he has arranged for witness about his going back to his wife, she is his wife.’

3-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ أَشْهَدَ شَاهِدَيْنِ ثُمَّ أَشْهَدَ عَلَى رَجْعَتِهَا سِرّاً مِنْهَا وَ اسْتَكْتَمَ ذَلِكَ الشُّهُودَ فَلَمْ تَعْلَمِ الْمَرْأَةُ بِالرَّجْعَةِ حَتَّى انْقَضَتْ عِدَّتُهَا قَالَ تَخَيَّرُ الْمَرْأَةُ فَإِنْ شَاءَتْ زَوْجَهَا وَ إِنْ شَاءَتْ غَيْرَ ذَلِكَ وَ إِنْ تَزَوَّجَتْ قَبْلَ أَنْ تَعْلَمَ بِالرَّجْعَةِ الَّتِي أَشْهَدَ عَلَيْهَا زَوْجُهَا فَلَيْسَ لِلَّذِي طَلَّقَهَا عَلَيْهَا سَبِيلٌ وَ زَوْجُهَا الْأَخِيرُ أَحَقُّ بِهَا

Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asem ibn Hainid from Muhammad ibn Qays from Abi Ja’far-asws who has said the following: ‘About the case of a man, who divorces his wife in the presence of two witnesses, and then arranges for witness about his going back to his wife privately without her knowledge. He asks the witnesses to keep it secret from her so she remains uninformed about his revoking the divorce until her waiting period is complete. Abu Ja’far-asws, has said, ‘She will have the choice to remarry him or someone else. If she marries before learning about the revocation of divorce for which witness was arranged by her husband, then the one who divorced her has no way to her and the other husband is more rightful in the case.’

بَابٌ

Divorce at One Time

1-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع فِي رَجُلٍ يُطَلِّقُ امْرَأَتَهُ تَطْلِيقَةً ثُمَّ يَدَعُهَا حَتَّى تَمْضِيَ ثَلَاثَةُ أَشْهُرٍ إِلَّا يَوْماً ثُمَّ يُرَاجِعُهَا فِي مَجْلِسٍ ثُمَّ يُطَلِّقُهَا ثُمَّ فَعَلَ ذَلِكَ فِي آخِرِ الثَّلَاثَةِ الْأَشْهُرِ أَيْضاً قَالَ فَقَالَ إِذَا أَدْخَلَ الرَّجْعَةَ اعْتَدَّتْ بِالتَّطْلِيقَةِ الْأَخِيرَةِ وَ إِذَا طَلَّقَ بِغَيْرِ رَجْعَةٍ لَمْ يَكُنْ لَهُ طَلَاقٌ

Humayd ibn Ziyad has narrated from ibn Sama’ah from more than one person from Aban from Zurarah who has said the following:

‘About the case of a man who divorces his wife one divorce, then leaves her for three months minus one day then revokes the divorce in a session then divorces her, then at the end of the third month does so again. He (the narrator) has said that one of the two Imam-asws (abu Ja’far-asws or abu ‘Abd Allah-asws), has said, if he has gone to bed she can count the waiting period from the last divorce; if he has divorced without going back then it does not have any valid effect.’

بَابُ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ

One Who Is not Lawful for her Husband without Marriage to another Man

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الطَّلَاقِ الَّذِي لَا يَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَقَالَ أُخْبِرُكَ بِمَا صَنَعْتُ أَنَا بِامْرَأَةٍ كَانَتْ عِنْدِي وَ أَرَدْتُ أَنْ أُطَلِّقَهَا فَتَرَكْتُهَا حَتَّى إِذَا طَمِثَتْ وَ طَهُرَتْ طَلَّقْتُهَا مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدْتُ عَلَى ذَلِكَ شَاهِدَيْنِ ثُمَّ تَرَكْتُهَا حَتَّى إِذَا كَادَتْ أَنْ تَنْقَضِيَ عِدَّتُهَا رَاجَعْتُهَا وَ دَخَلْتُ بِهَا وَ تَرَكْتُهَا حَتَّى إِذَا طَمِثَتْ وَ طَهُرَتْ ثُمَّ طَلَّقْتُهَا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدَيْنِ ثُمَّ تَرَكْتُهَا حَتَّى إِذَا كَانَ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا رَاجَعْتُهَا وَ دَخَلْتُ بِهَا حَتَّى إِذَا طَمِثَتْ وَ طَهُرَتْ طَلَّقْتُهَا عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ بِشُهُودٍ وَ إِنَّمَا فَعَلْتُ ذَلِكَ بِهَا إِنَّهُ لَمْ يَكُنْ لِي بِهَا حَاجَةٌ

Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from ibn Ri’ab from abu Basir who has said the following:

‘I once asked abu Ja’far-asws, about the case of a divorce after the husband cannot marry without her being married to another man. He-asws said, ‘I can inform you about the woman who was with me and I wanted to divorce her and how I did. I left her until she experienced Hayd (menses) and became clean of Hayd (menses). I divorced her in the presence of two witnesses without aoing to bed with her. I then left her until waiting period was almost to expire. I went back to bed with her and then left her until she experienced Hayd (menses) and became clean, I then divorced her in a Hayd (menses)-free period in the presence of two witnesses without going to be with her then left her until her waiting period was almost to expire. I then went back to go to bed with her until she experienced Hayd (menses) and became clean of her Hayd (menses). I then divorced her in a Hayd (menses)-free period in the presence of witnesses without going to bed with her. I did so with her because I was not interested in her.’

2-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ الْمَرْأَةُ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ هِيَ الَّتِي تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ فَهِيَ الَّتِي لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ قَالَ الرَّجْعَةُ بِالْجِمَاعِ وَ إِلَّا فَإِنَّمَا هِيَ وَاحِدَةٌ

A number of our people have narrated from Sahl ibn Ziyad from ibn abu and Humayd ibn Ziyad from ibn Sama’ah from Ja’far ibn Sama’ah and Ali ibn Khalid from Abd al-Karim from abu Basir who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a woman who cannot become lawful in marriage for her previous husband without marriage with another man. He-asws said, ‘She is a woman who is divorced, then her husband goes back to her, then is divorced then he goes back to her, then is divorced. She becomes unlawful for him in marriage unless she marries another man.’ He-asws said that going back to her must be for going to bed with her, otherwise, it is only one divorce.’

3-  مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ كُلِّهِمْ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْمَرْأَةُ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ هِيَ الَّتِي تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ الثَّالِثَةَ فَهِيَ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ يَذُوقَ عُسَيْلَتَهَا

Muhammad ibn Ja’far al-Razzaz has narrated from Ayyub ibn Nuh and Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from and Humayd ibn Ziyad from Sama’ah all from Safwan from ibn Muskan from abu Basir who has said the following:

‘I once asked abu ‘Abd Allah-asws, about the case of a woman who cannot become lawful for her previous husband in marriage without marriage with another man. He-asws said, ‘She is a woman who is divorced and he goes back to her, then divorces her then goes back to her, then divorces for the third time. She becomes unlawful for him in marriage until she marries another man who tastes her honey (goes to bed with her).’

4-  صَفْوَانُ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ تَطْلِيقَةً ثُمَّ يُرَاجِعُهَا بَعْدَ انْقِضَاءِ عِدَّتِهَا فَإِذَا طَلَّقَهَا الثَّالِثَةَ لَمْ تَحِلَّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَإِذَا تَزَوَّجَهَا غَيْرُهُ وَ لَمْ يَدْخُلْ بِهَا وَ طَلَّقَهَا أَوْ مَاتَ عَنْهَا لَمْ تَحِلَّ لِزَوْجِهَا الْأَوَّلِ حَتَّى يَذُوقَ الْآخَرُ عُسَيْلَتَهَا

Safwan has narrated from Musa ibn Bakr from Zurarah who has said the following:

‘Abu Ja’far-asws, has said, ‘If a man divorces his wife once then goes back to her after waiting period is complete, when he divorces her for the third time she cannot become lawful for him in marriage until she marries another man. If another man marries her then divorces her but does not go to bed with her or dies, she does not become lawful for her previous husband until another man tastes her honey (goes to bed after a marriage with her).’

5-  صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الْمُطَلَّقَةِ التَّطْلِيقَةَ الثَّالِثَةَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ يَذُوقَ عُسَيْلَتَهَا

Safwan has narrated from ibn Muskan from abu Basir who has said the following:

‘About the case of a woman who is divorced for the third time, abu ‘Abd Allah-asws has said, ‘She cannot become lawful in marriage for her previous husband until she marries another man who tastes her honey (goes to bed with her).’

6-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ الْفَضْلِ الْوَاسِطِيِّ قَالَ كَتَبْتُ إِلَى الرِّضَا ع رَجُلٌ طَلَّقَ امْرَأَتَهُ الطَّلَاقَ الَّذِي لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَتَزَوَّجَهَا غُلَامٌ لَمْ يَحْتَلِمْ قَالَ لَا حَتَّى يَبْلُغَ فَكَتَبْتُ إِلَيْهِ مَا حَدُّ الْبُلُوغِ فَقَالَ مَا أَوْجَبَ عَلَى الْمُؤْمِنِينَ الْحُدُودَ

A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from Ali ibn al-Fadl al- Wasitiy who has said the following:

‘I once wrote to al-Rida-asws‘ and asked, ‘A man has divorced his wife as such that she cannot become lawful for him in marriage without marriage with another man; but a boy who is not mature married her. He-asws replied, ‘No, until he becomes mature.’ I then wrote and asked, ‘What is the limit of maturity?’ He-asws replied, ‘It is that which makes it obligatory for believers to execute penalties.’

بَابُ مَا يَهْدِمُ الطَّلَاقَ وَ مَا لَا يَهْدِمُ

Issues that Validate and Invalidate Divorce

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ لَمْ يُرَاجِعْهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا فَتَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ مِنْ غَيْرِ أَنْ يُرَاجِعَهَا يَعْنِي يَمَسَّهَا قَالَ لَهُ أَنْ يَتَزَوَّجَهَا أَبَداً مَا لَمْ يُرَاجِعْ وَ يَمَسَّ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Abd al-Malik ibn al-Mughirah from Shu’ayb al-Haddad from Mu’alla’ ibn al-Khunays who has said the following:

‘There is a man who divorces his wife and does not go back to her until three Hayd (menses) are complete, then marries her then divorces her and leaves until three Hayd (menses) are complete and does not go back to her. Abu ‘Abd Allah-asws, has said, ‘He can marry forever as long as he does not go back to her to touch.’

2-  حُمَيْدُ بْنُ زِيَادٍ عَنْ عُبَيْدِ اللَّهِ بْنِ أَحْمَدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ شُعَيْبٍ الْحَدَّادِ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ لَمْ يُرَاجِعْهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا فَتَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا مِنْ غَيْرِ أَنْ يُرَاجِعَهَا ثُمَّ تَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ قَالَ لَهُ أَنْ يَتَزَوَّجَهَا أَبَداً مَا لَمْ يُرَاجِعْ وَ يَمَسَّ وَ كَانَ ابْنُ بُكَيْرٍ وَ أَصْحَابُهُ يَقُولُونَ هَذَا فَأَخْبَرَنِي عَبْدُ اللَّهِ بْنُ الْمُغِيرَةِ قَالَ قُلْتُ لَهُ مِنْ أَيْنَ قُلْتَ هَذَا قَالَ قُلْتُهُ مِنْ قِبَلِ رِوَايَةِ رِفَاعَةَ رَوَى عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ يَهْدِمُ مَا مَضَى قَالَ قُلْتُ لَهُ فَإِنَّ رِفَاعَةَ إِنَّمَا قَالَ طَلَّقَهَا ثُمَّ تَزَوَّجَهَا رَجُلٌ ثُمَّ طَلَّقَهَا ثُمَّ تَزَوَّجَهَا الْأَوَّلُ إِنَّ ذَلِكَ يَهْدِمُ الطَّلَاقَ الْأَوَّلَ

Humayd ibn Ziyad has narrated from ‘Ubayd Allah ibn Ahmad from ibn ‘Umayr from ‘Abd Allah ibn al-Mughirah from Shu’ayb al-Hadad from Mu’alla’ ibn al-Khunays who has said the following:

‘There is a man who divorces his wife, then does not go back to her until three cycles of Hayd (menses) are complete, then divorces and leaves her until three cycles of Hayd (menses) are complete then marries her then divorces without going back to her and leaves until three cycles of Hayd (menses) arc complete. Abu ‘Abd Allah-asws has said, ‘He can marry her forever as long as he does not go back and touch her.’ Ibn Bu-kayr and his companions were of this opinion and ‘Abd Allah ibn al-Mughirah narrated it to me that he asked, ‘On what basis do you say so?’ He replied, ‘I say so on the basis of Hadith narrated by Rifa’ah who has narrated from abu ‘Abd Allah-asws, that it destroys what is passed. He (the narrator) has said, that Rifa’ah has only said, ‘He divorced, then another man married her, then divorced; then the first man married her and this destroys the first ‘Talaq’ (divorce).’

3-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ وَ صَفْوَانَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ حَتَّى بَانَتْ مِنْهُ وَ انْقَضَتْ عِدَّتُهَا ثُمَّ تَزَوَّجَتْ زَوْجاً آخَرَ فَطَلَّقَهَا أَيْضاً ثُمَّ تَزَوَّجَهَا زَوْجُهَا الْأَوَّلُ أَ يَهْدِمُ ذَلِكَ الطَّلَاقَ الْأَوَّلَ قَالَ نَعَمْ  قَالَ ابْنُ سَمَاعَةَ وَ كَانَ ابْنُ بُكَيْرٍ يَقُولُ الْمُطَلَّقَةُ إِذَا طَلَّقَهَا زَوْجُهَا ثُمَّ تَرَكَهَا حَتَّى تَبِينَ ثُمَّ تَزَوَّجَهَا فَإِنَّمَا هِيَ عِنْدَهُ عَلَى طَلَاقٍ مُسْتَأْنَفٍ قَالَ ابْنُ سَمَاعَةَ وَ ذَكَرَ الْحُسَيْنُ بْنُ هَاشِمٍ أَنَّهُ سَأَلَ ابْنَ بُكَيْرٍ عَنْهَا فَأَجَابَهُ بِهَذَا الْجَوَابِ فَقَالَ لَهُ سَمِعْتَ فِي هَذَا شَيْئاً فَقَالَ رِوَايَةَ رِفَاعَةَ فَقَالَ إِنَّ رِفَاعَةَ رَوَى إِذَا دَخَلَ بَيْنَهُمَا زَوْجٌ فَقَالَ زَوْجٌ وَ غَيْرُ زَوْجٍ عِنْدِي سَوَاءٌ فَقُلْتُ سَمِعْتَ فِي هَذَا شَيْئاً فَقَالَ لَا هَذَا مِمَّا رَزَقَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الرَّأْيِ قَالَ ابْنُ سَمَاعَةَ وَ لَيْسَ نَأْخُذُ بِقَوْلِ ابْنِ بُكَيْرٍ فَإِنَّ الرِّوَايَةَ إِذَا كَانَ بَيْنَهُمَا زَوْجٌ

Humayd ibn Ziyad has narrated from Sama’ah from Muhammad ibn Ziyad and Safwan from Rifa’ah who has said the following:

‘I once asked abu ‘Abd Allah-asws, about the case of a man who divorces his wife and she becomes stranger to him because of the expiration of her waiting period; then another man marries her who divorces her also; then she marries the first husband: if it destroys the first divorce. He-asws said, ‘Yes, it destroys the first divorce.’ Ibn Sama’ah has said that ibn Bukayr would say, ‘If a divorced woman is divorced by her husband. then leaves her until she becomes stranger to him, then marries her, she then can live with him on the basis of a new divorce. Ibn Sama’ah has said that al-Husayn ibn Hashim has mentioned that he asked ibn Bukayr who gave this answer and he then asked, ‘Have you heard anything about it?’ He replied, ‘No. it is what Allah-azwj, has granted in the form of opinion.’ Ibn Sama’ah has said, ‘We do not accept the words of ibn Bukayr; in fact Hadith says, ‘If there is a husband between them.’

4-  مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ سَأَلْتُ عَبْدَ اللَّهِ بْنَ بُكَيْرٍ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى بَانَتْ مِنْهُ ثُمَّ تَزَوَّجَهَا قَالَ هِيَ مَعَهُ كَمَا كَانَتْ فِي التَّزْوِيجِ قَالَ قُلْتُ لَهُ فَإِنَّ رِوَايَةَ رِفَاعَةَ إِذَا كَانَ بَيْنَهُمَا زَوْجٌ فَقَالَ لِي عَبْدُ اللَّهِ هَذَا زَوْجٌ وَ هَذَا مِمَّا رَزَقَ اللَّهُ مِنَ الرَّأْيِ وَ مَتَى مَا طَلَّقَهَا وَاحِدَةً فَبَانَتْ مِنْهُ ثُمَّ تَزَوَّجَهَا زَوْجٌ آخَرُ ثُمَّ طَلَّقَهَا زَوْجُهَا فَتَزَوَّجَهَا الْأَوَّلُ فَهِيَ عِنْدَهُ مُسْتَقْبِلَةٌ كَمَا كَانَتْ قَالَ فَقُلْتُ لِعَبْدِ اللَّهِ هَذَا بِرِوَايَةِ مَنْ فَقَالَ هَذَا مِمَّا رَزَقَ اللَّهُ قَالَ مُعَاوِيَةُ بْنُ حُكَيْمٍ رَوَى أَصْحَابُنَا عَنْ رِفَاعَةَ بْنِ مُوسَى أَنَّ الزَّوْجَ يَهْدِمُ الطَّلَاقَ الْأَوَّلَ فَإِنْ تَزَوَّجَهَا فَهِيَ عِنْدَهُ مُسْتَقْبِلَةٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَهْدِمُ الثَّلَاثَ وَ لَا يَهْدِمُ الْوَاحِدَةَ وَ الثِّنْتَيْنِ  وَ رِوَايَةُ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع هُوَ الَّذِي احْتَجَّ بِهِ ابْنُ بُكَيْرٍ

Muhammad ibn abu ‘Abd Allah has narrated from Mu’awiyah ibn Hakam from ‘Abd Allah ibn al-Mughirah who has said the following:

‘I once asked abu ‘Abd Allah-asws, about the case of a man who divorces his wife and leaves until she becomes stranger to him, then marries her. He-asws said, ‘She can live with him just as she did with marriage.’ I then said, ‘Hadith of Rifa’ah says, ‘If there is a husband in between.’ Then ‘Abd Allah-asws said to me, ‘This is husband and it is what Allah-azwj has granted of opinion. Whenever he divorces once and then she becomes stranger to him, then another man marries her then her husband divorces, then she marries the first husband she can live with him accepted as she was.’ I then asked ‘Abd Allah-asws, ‘According to whose Hadith is this?’ He-asws replied, ‘It is what Allah-azwj has granted.’ Mu’awiyah ibn Hukaym has said that our people have narrated from Rifa’ah ibn Musa that husband destroys the first divorce and if he marries her she lives with him accepted.’ Abu ‘Abd Allah-asws, then said, ‘Three divorces destroy but not one and two.’ Hadith of Rifa’ah from abu ‘Abd Allah-asws, is the one on the basis of which ibn Bukayr has argued.’

بَابُ الْغَائِبِ يَقْدَمُ مِنْ غَيْبَتِهِ فَيُطَلِّقُ عِنْدَ ذَلِكَ أَنَّهُ لَا يَقَعُ الطَّلَاقُ حَتَّى تَحِيضَ وَ تَطْهُرَ

An Absent Man Returns and Divorces at that Time that Divorce Does not Take Place until She Experiences Hayd (menses)

1-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَجَّاجٍ الْخَشَّابِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ كَانَ فِي سَفَرٍ فَلَمَّا دَخَلَ الْمِصْرَ جَاءَ مَعَهُ بِشَاهِدَيْنِ فَلَمَّا اسْتَقْبَلَتْهُ امْرَأَتُهُ عَلَى الْبَابِ أَشْهَدَهُمَا عَلَى طَلَاقِهَا قَالَ لَا يَقَعُ بِهَا طَلَاقٌ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from al-Hajaj al-Khashshab who has said the following:

‘I once asked abu ‘Abd Allah-asws, about the case of a man who is on a journey and when he enters the city he brings two witnesses, and when his wife comes to the door he asks them to bear witness to the divorce. He-asws said, ‘Divorce does not take place in this way.’

2-  مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا غَابَ الرَّجُلُ عَنِ امْرَأَتِهِ سَنَةً أَوْ سَنَتَيْنِ أَوْ أَكْثَرَ ثُمَّ قَدِمَ وَ أَرَادَ طَلَاقَهَا وَ كَانَتْ حَائِضاً تَرَكَهَا حَتَّى تَطْهُرَ ثُمَّ يُطَلِّقُهَا

Muhammad ibn Yahya ibn al-Husayn has narrated from Hakam ibn Miskin from Mu’awiyah ibn ‘Ammar who has said the following:

‘Abu ‘Abd Allah-asws has said: ‘When a man is absent from his wife for one year or two years or more, then comes and wants to divorce her when she is experiencing Hayd (menses), he must leave her until she becomes clean, then divorce her.’

بَابُ النِّسَاءِ اللَّاتِي يُطَلَّقْنَ عَلَى كُلِّ حَالٍ

Women who Can be Divorced in all Conditions

1-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ خَمْسٌ يُطَلِّقُهُنَّ الرَّجُلُ عَلَى كُلِّ حَالٍ الْحَامِلُ وَ الَّتِي لَمْ يَدْخُلْ بِهَا زَوْجُهَا وَ الْغَائِبُ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْحَيْضِ

A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Jamil ibn Darraj from ‘ Isma’il al-Ju’fiy who has said the following:

‘Abu Ja’far-asws, has said, ‘A man can divorce five kinds of women in all conditions: They are pregnant women, women with whom one has not gone to bed, those whose husbands are absent, those who do not experience Hayd (menses) and those in their menopause.’

2-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا بَأْسَ بِطَلَاقِ خَمْسٍ عَلَى كُلِّ حَالٍ الْغَائِبِ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي لَمْ يَدْخُلْ بِهَا زَوْجُهَا وَ الْحُبْلَى وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

‘Abu ‘Abd Allah-asws, has said, ‘It is not unlawful to divorce five kinds of women in all conditions. They are those whose husbands are absent, those who do not experience Hayd (menses), women with whom one has not gone to bed, pregnant women, and those in their menopause.’

3-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ خَمْسٌ يُطَلَّقْنَ عَلَى كُلِّ حَالٍ الْحَامِلُ وَ الْغَائِبُ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ الَّتِي لَمْ يُدْخَلْ بِهَا  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع مِثْلَهُ

Humayd ibn Ziyad has narrated from ibn Sama’ah from ‘Abd Allah ibn Jabalah and Ja’far ibn Sama’ah from Jamil from ‘Isma’il al-Ju’fiy who has said the following:

‘Abu Ja’far-asws has said, ‘Five kinds of women can be divorced in all conditions. They are pregnant women, those whose husbands are absent, those who do not experience Hayd (menses),  those in  their menopause and women with whom one has not gone to bed,’ Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil from Isma’il al-Ju’fiy a similar Hadith.

بَابُ طَلَاقِ الْغَائِبِ

Divorce by an Absent Husband

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ بُكَيْرٍ قَالَ أَشْهَدُ عَلَى أَبِي جَعْفَرٍ ع أَنِّي سَمِعْتُهُ يَقُولُ الْغَائِبُ يُطَلِّقُ بِالْأَهِلَّةِ وَ الشُّهُورِ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ‘Udhaynah from Zurarah from ibn Bukayr who has said the following: ‘I can testify that I heard abu Ja’far-asws, saying, ‘A man absent from his wife can divorce her by counting new moons and months.’

الكافي ج : 6 ص : 80

2-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْغَائِبُ إِذَا أَرَادَ أَنْ يُطَلِّقَهَا تَرَكَهَا شَهْراً

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al -Hakam from al-Husayn ibn ‘Uthman from Ishaq ibn ‘Ammar who has said the following: ‘Abu ‘Abd Allah-asws, has said, ‘If a man who is absent from his wife wants to divorce her, he can do so and he must leave her for one month.’

3-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَ حُسَيْنِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْغَائِبُ إِذَا أَرَادَ أَنْ يُطَلِّقَهَا تَرَكَهَا شَهْراً

Ali has narrated from his father from ibn abu ‘Umayr from Muhammad ibn abu Hamzah and al-Husayn ibn ‘Uthman from Ishaq ibn ‘Ammar who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘If a man who is absent from his wife wants to divorce her, he can do so and he must leave her for one month.’

4-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ قَالَ سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ فِي بَلْدَةٍ أُخْرَى وَ أَشْهَدَ عَلَى طَلَاقِهَا رَجُلَيْنِ ثُمَّ إِنَّهُ رَاجَعَهَا قَبْلَ انْقِضَاءِ الْعِدَّةِ وَ لَمْ يُشْهِدْ عَلَى الرَّجْعَةِ ثُمَّ إِنَّهُ قَدِمَ عَلَيْهَا بَعْدَ انْقِضَاءِ الْعِدَّةِ وَ قَدْ تَزَوَّجَتْ رَجُلًا فَأَرْسَلَ إِلَيْهَا أَنِّي قَدْ كُنْتُ رَاجَعْتُكِ قَبْلَ انْقِضَاءِ الْعِدَّةِ وَ لَمْ أُشْهِدْ قَالَ فَقَالَ لَا سَبِيلَ لَهُ عَلَيْهَا لِأَنَّهُ قَدْ أَقَرَّ بِالطَّلَاقِ وَ ادَّعَى الرَّجْعَةَ بِغَيْرِ بَيِّنَةٍ فَلَا سَبِيلَ لَهُ عَلَيْهَا وَ لِذَلِكَ يَنْبَغِي لِمَنْ طَلَّقَ أَنْ يُشْهِدَ وَ لِمَنْ رَاجَعَ أَنْ يُشْهِدَ عَلَى الرَّجْعَةِ كَمَا أَشْهَدَ عَلَى الطَّلَاقِ وَ إِنْ كَانَ قَدْ أَدْرَكَهَا قَبْلَ أَنْ تَزَوَّجَ كَانَ خَاطِباً مِنَ الْخُطَّابِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from al-Hassan ibn Salih who has said the following:

‘I once asked abu Ja’far-asws, about the case of a man who divorces his wife when he is absent from her. He is in another city and has two men as witness about his divorce; then he goes back to her without witness. After expiration of waiting period he comes and finds out that she has married another man. He sends a message to her informing her about his revoking the divorce before the expiration of waiting period without witnesses. He (the narrator) has said that he-asws said, ‘He has no way to her because he has confirmed divorce and has claimed revocation without witness, thus, he has no way to her. It is proper for one who divorces or revokes divorce to have witness about revocation like divorce. Had he been there before her marriage he could have been one of those who proposes to her for marriage.’

5-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ وَ أَشْهَدَ عَلَى طَلَاقِهَا ثُمَّ قَدِمَ فَأَقَامَ مَعَ الْمَرْأَةِ أَشْهُراً لَمْ يُعْلِمْهَا بِطَلَاقِهَا ثُمَّ إِنَّ الْمَرْأَةَ ادَّعَتِ الْحَبَلَ فَقَالَ الرَّجُلُ قَدْ طَلَّقْتُكِ وَ أَشْهَدْتُ عَلَى طَلَاقِكِ قَالَ يُلْزَمُ الْوَلَدَ وَ لَا يُقْبَلُ قَوْلُهُ

Ali ibn Ibrahim has narrated from his father from ‘Isma’il ibn Marrar from Yunus from ibn Muskan from Sulayman ibn Khalid who has said the following:

‘I once asked abu ‘Abd Allah-asws, about the case of a man who divorces his wife when he is absent from her. He arranges witnesses about his divorce; then he comes home and stays with her for months without informing her of divorce and the woman claims to have become pregnant but the man says. ‘I had divorced you in the presence of witnesses. He-asws said, ‘He is responsible for the child and his words are not accepted.’’

6-  عَلِيٌّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي رَجُلٍ لَهُ أَرْبَعُ نِسْوَةٍ طَلَّقَ وَاحِدَةً مِنْهُنَّ وَ هُوَ غَائِبٌ عَنْهُنَّ مَتَى يَجُوزُ لَهُ أَنْ يَتَزَوَّجَ قَالَ بَعْدَ تِسْعَةِ أَشْهُرٍ وَ فِيهَا أَجَلَانِ فَسَادُ الْحَيْضِ وَ فَسَادُ الْحَمْلِ

Ali has narrated from his father from Ahmad ibn Muhammad from Hammad ibn ‘Uthaman who has said the following:

‘I once asked abu ‘Abd Allah-asws, about the case of a man who has four wives, of whom he divorces one when he is absent from them. When is it permissible for him to marry? He-asws said, ‘He can do so after nine months because there are two appointed times, the irregularity of Hayd (menses) and the irregularity of pregnancy.’’

7-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هُوَ غَائِبٌ قَالَ يَجُوزُ طَلَاقُهُ عَلَى كُلِّ حَالٍ وَ تَعْتَدُّ امْرَأَتُهُ مِنْ يَوْمَ طَلَّقَهَا

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the followmg:

‘I once asked one of the two Imam-asws, (abu Ja’far-asws or abu ‘Abd Allah-asws), about the case of a man who divorces his wife when he is absent from her. He-asws said, ‘His divorce is permissible in all conditions and his wife commences waiting period from the day of divorce.’

8-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ قَالَ سَأَلْتُ مُحَمَّدَ بْنَ أَبِي حَمْزَةَ مَتَى يُطَلِّقُ الْغَائِبُ قَالَ حَدَّثَنِي إِسْحَاقُ بْنُ عَمَّارٍ أَوْ رَوَى إِسْحَاقُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَوْ أَبِي الْحَسَنِ ع قَالَ إِذَا مَضَى لَهُ شَهْرٌ

Humayd ibn Ziyad has narrated from ibn Sama’ah who has said the following:

‘I once asked Muhammad ibn abu Hamzah about when a man absent from his wife can divorce. He said that Ishaq ibn ‘Ammar narated to him from abu ‘Abd Allah-asws, or abual-Hassan-asws, who said that he can do so after one month.’

9-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْأَشْعَرِيِّ قَالَ كَتَبَ بَعْضُ مَوَالِينَا إِلَى أَبِي جَعْفَرٍ ع أَنَّ مَعِيَ امْرَأَةً عَارِفَةً أَحْدَثَ زَوْجُهَا فَهَرَبَ عَنِ الْبِلَادِ فَتَبِعَ الزَّوْجَ بَعْضُ أَهْلِ الْمَرْأَةِ فَقَالَ إِمَّا طَلَّقْتَ وَ إِمَّا رَدَدْتُكَ فَطَلَّقَهَا وَ مَضَى الرَّجُلُ عَلَى وَجْهِهِ فَمَا تَرَى لِلْمَرْأَةِ فَكَتَبَ بِخَطِّهِ تَزَوَّجِي يَرْحَمُكِ اللَّهُ

A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Mahzsyar from Muhammad ibn al-Hassan al-Ash’ariy who has said the following:

‘A certain one of our Mawali once wrote to abu Ja’far-asws, asking, ‘With me there is a woman who is knowledgeable, whose husband created something unpopular and ran away from the land. Certain ones of the people of the woman followed him and told him to divorce or that he is returned back. He then divorced and himself went his own way.  What is your instruction for the woman?’ He-asws wrote in his handwriting, ‘You can marry, may Allah be kind to you.’

بَابُ طَلَاقِ الْحَامِلِ

Divorce of a Pregnant Woman

1-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْحُبْلَى تُطَلَّقُ تَطْلِيقَةً وَاحِدَةً

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from abu Basir who has said the following: ‘Abu  ‘Abd Allah-asws, has  said, ‘A pregnant woman is divorced once.’

2-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ طَلَاقُ الْحَامِلِ وَاحِدَةٌ وَ عِدَّتُهَا أَقْرَبُ الْأَجَلَيْنِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isma’il ibn Bazi’ from Muhammad ibn al-Fudayl from abu al-Sabbab al-Kinaniy who has said the following:

‘Abu ‘Abd Allah-asws, has said, ‘Divorce of a pregnant woman is once and her waiting period is the closest of the two periods, (that is, childbirth or three months),’

3-  حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ طَلَاقُ الْحُبْلَى وَاحِدَةٌ فَإِذَا وَضَعَتْ مَا فِي بَطْنِهَا فَقَدْ بَانَتْ

Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama’ah from ‘Abd Allah ibn Jabalah and Ja’far ibn Sama’ah from Jamil from ‘ Isma’il al-Ju’fiy ‘Isma’il who has said the following:

‘Abu Ja’far-asws, has said, ‘Divorce of a pregnant woman is one and when she gives birth to what is inside her, she becomes stranger to him.’

4-  وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْحُبْلَى تُطَلَّقُ تَطْلِيقَةً وَاحِدَةً

It is narrated from the narrator of the previous Hadith from ‘Abd Allah ibn Jabalah and from Safwan ibn Yahya from ibn Bukayr from abu Basir who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘A pregnant woman is divorced once.’

5-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ طَلَاقُ الْحَامِلِ وَاحِدَةٌ فَإِذَا وَضَعَتْ مَا فِي بَطْنِهَا فَقَدْ بَانَتْ مِنْهُ

A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Jamil from ‘Isma’il al-Ju’fiy who has said the following:

‘Abu Ja’far-asws, has said, ‘Divorce of a pregnant woman is one and when she gives birth she become stranger to him.’

6-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع طَلَاقُ الْحُبْلَى وَاحِدَةٌ وَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ هُوَ أَقْرَبُ الْأَجَلَيْنِ

Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and abu al -‘Abbas al-Razzaz from Ayyub ibn Nuh all from Safwan from ibn Muskan from abu Basir who has said the following:

‘Abu ‘Abd Allah-asws, has said, ‘Divorce of a pregnant woman is one and her waiting period is childbirth, if it is the nearer of the two.’

7-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ طَلَاقِ الْحُبْلَى فَقَالَ وَاحِدَةٌ وَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا

A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid and Ali ibn Ibrahim has narrated from his father from all from ‘Uthman ibn ‘Isa from Sama’ah who has said the following:

‘I once asked him-asws, about the divorce of a pregnant woman. He-asws said, ‘It is one and her waiting period is childbirth.’

8-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ طَلَاقُ الْحُبْلَى وَاحِدَةٌ وَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ هُوَ أَقْرَبُ الْأَجَلَيْنِ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-halabiy who has said the following:

‘Abu ‘Abd Allah-asws, has said, ‘Divorce of a pregnant woman is one and her waiting period ends with childbirth if it is the nearer of the two.

9-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ الْحُسَيْنِ بْنِ هَاشِمٍ وَ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ ع قَالَ سَأَلْتُهُ عَنِ الْحُبْلَى إِذَا طَلَّقَهَا زَوْجُهَا فَوَضَعَتْ سِقْطاً تَمَّ أَوْ لَمْ يَتِمَّ أَوْ وَضَعَتْهُ مُضْغَةً قَالَ كُلُّ شَيْ‏ءٍ وَضَعَتْهُ يَسْتَبِينُ أَنَّهُ حَمْلٌ تَمَّ أَوْ لَمْ يَتِمَّ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ إِنْ كَانَتْ مُضْغَةً

Humayd ibn Ziyad has narrated from ibn Sama’ah from al-Husayn ibn a!-Hashim and Muhammad ibn Ziyad from ‘Abd al-Rahman ibn al-Hajjz who has said the following:

‘I once asked abu al-Hassan-asws about the case of a woman who is pregnant: if her husband divorces her and she-gives birth prematurely or by abortion or it is just a lump. He-asws said, ‘Whatever she gives birth to shows that she was pregnant, complete or not. Her waiting period is complete even if it is a lump.’

10-  وَ عَنْهُ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ عِمْرَانَ الشَّفَا عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هِيَ حُبْلَى وَ كَانَ فِي بَطْنِهَا اثْنَانِ فَوَضَعَتْ وَاحِداً وَ بَقِيَ وَاحِدٌ قَالَ قَالَ تَبِينُ بِالْأَوَّلِ وَ لَا تَحِلُّ لِلْأَزْوَاجِ حَتَّى تَضَعَ مَا فِي بَطْنِهَا

It is narrated from the narrator of the previous Hadith from Ja’far ibn Sama’ah from Ali ‘hnran al-Shifa’ from Rib’iy ibn ‘Abd Allah from ‘Abd al-Rahman ibn abu ‘Abd Allah al-Basriy who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who divorces his pregnant wife with two children in her womb. She gives birth to one and one remains. He-asws said, ‘She becomes stranger with the birth of one child and she is not lawful for marriage until the birth of the other child,’

11-  وَ عَنْهُ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِذَا طُلِّقَتِ الْمَرْأَةُ وَ هِيَ حَامِلٌ فَأَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ إِنْ وَضَعَتْ مِنْ سَاعَتِهَا

It is narrated from the narrator of the previous Hadith from Safwan from Musa ibn Bakr from Zurarah who has said the following:

‘Abu Ja’far-asws has said, ‘If a woman is divorced when she is pregnant her waiting period is childbirth even if she gives birth in the same hour.’

12-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ يَزِيدَ الْكُنَاسِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ طَلَاقِ الْحُبْلَى فَقَالَ يُطَلِّقُهَا وَاحِدَةً لِلْعِدَّةِ بِالشُّهُورِ وَ الشُّهُودِ قُلْتُ لَهُ فَلَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ وَ هِيَ‏ امْرَأَتُهُ قُلْتُ فَإِنْ رَاجَعَهَا وَ مَسَّهَا ثُمَّ أَرَادَ أَنْ يُطَلِّقَهَا تَطْلِيقَةً أُخْرَى قَالَ لَا يُطَلِّقُهَا حَتَّى يَمْضِيَ لَهَا بَعْدَ مَا مَسَّهَا شَهْرٌ قُلْتُ فَإِنْ طَلَّقَهَا ثَانِيَةً وَ أَشْهَدَ ثُمَّ رَاجَعَهَا وَ أَشْهَدَ عَلَى رَجْعَتِهَا وَ مَسَّهَا ثُمَّ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ وَ أَشْهَدَ عَلَى طَلَاقِهَا لِكُلِّ عِدَّةٍ شَهْرٌ هَلْ تَبِينُ مِنْهُ كَمَا تَبِينُ الْمُطَلَّقَةُ عَلَى الْعِدَّةِ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ نَعَمْ قُلْتُ فَمَا عِدَّتُهَا قَالَ عِدَّتُهَا أَنْ تَضَعَ مَا فِي بَطْنِهَا ثُمَّ قَدْ حَلَّتْ لِلْأَزْوَاجِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from ibn Mahbub from abu Ayyub al-Khazzaz from Yazid al-Kunasiy who has said the following:

‘I once asked abu Ja’far-asws about the divorce of a pregnant woman. He-asws said, ‘She is divorced once for waiting period by months and in the presence of witnesses.’ I then asked, ‘Can he go back to her?’ He-asws said, ‘Yes, she is his wife.’ (I then asked,) ‘What happens if he revokes the divorce, then decides to divorce once more?’ He-asws said, ‘He cannot divorce until a month passes after he has touched her.’ I then asked, ‘What happens if he divorces for the second time and arranges for witness about his revoking the divorce and touches her? Then he divorces for the third time in the presence of witnesses for waiting period of even’ month: if she becomes stranger like the woman who is divorced with waiting period because of which she is not lawful for her husband until she marries another man.’ He-asws said, ‘Yes. it can happen.’ I then asked, ‘What is her waiting period?’ He-asws said, ‘Her waiting period is giving birth to what is in her womb; then she becomes lawful for whoever wants to marry her.’

بَابُ طَلَاقِ الَّتِي لَمْ يُدْخَلْ بِهَا

Divorce of a Woman whose Marriage is not Consummated

1-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ إِذَا طَلَّقَ امْرَأَتَهُ وَ لَمْ يَدْخُلْ بِهَا فَقَالَ قَدْ بَانَتْ مِنْهُ وَ تَزَوَّجُ إِنْ شَاءَتْ مِنْ سَاعَتِهَا

A number of our people have narrated from Sahl ibn Ziyad and Aii ibn Ibrahim has narrated from his father from ibn abu Nasr from ‘Abd al-Karim from abu Basir who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who divorces his wife with whom he has not gone to bed. He-asws said, ‘She becomes stranger to him and she can marry in the same hour after divorce.’

2-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ع أَنَّهُ قَالَ إِذَا طُلِّقَتِ الْمَرْأَةُ الَّتِي لَمْ يُدْخَلْ بِهَا بَانَتْ بِتَطْلِيقَةٍ وَاحِدَةٍ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Parraj from certain persons of our people who has said the following:

‘One of the two Imam-asws (abu Ja’far-asws or abu ‘Abd Allah-asws) has said, ‘If a woman with whom her husband has not gone to bed is divorced, she becomes stranger to him by one divorce.’

3-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَيْسَ عَلَيْهَا عِدَّةٌ تَزَوَّجُ مِنْ سَاعَتِهَا إِنْ شَاءَتْ وَ تُبِينُهَا تَطْلِيقَةٌ وَاحِدَةٌ وَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ مَا فَرَضَ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘if a man divorces his wife before going to bed with her, she does not need to wait for a waiting period. She can marry in the same hour after divorce if she wants. With one divorce she becomes stranger to him and if mahr (dower) is set for her, she deserves half of such mahr (dower).’

4-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ وَ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع فِي رَجُلٍ تَزَوَّجَ امْرَأَةً بِكْراً ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا ثَلَاثَ تَطْلِيقَاتٍ كُلَّ شَهْرٍ تَطْلِيقَةً قَالَ بَانَتْ مِنْهُ فِي التَّطْلِيقَةِ الْأُولَى وَ اثْنَتَانِ فَضْلٌ وَ هُوَ خَاطِبٌ يَتَزَوَّجُهَا مَتَى شَاءَتْ وَ شَاءَ بِمَهْرٍ جَدِيدٍ قِيلَ لَهُ فَلَهُ أَنْ يُرَاجِعَهَا إِذَا طَلَّقَهَا تَطْلِيقَةً قَبْلَ أَنْ تَمْضِيَ ثَلَاثَةُ أَشْهُرٍ قَالَ لَا إِنَّمَا كَانَ يَكُونُ لَهُ أَنْ يُرَاجِعَهَا لَوْ كَانَ دَخَلَ بِهَا أَوَّلًا فَأَمَّا قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَا رَجْعَةَ لَهُ عَلَيْهَا قَدْ بَانَتْ مِنْهُ مِنْ سَاعَةٍ طَلَّقَهَا

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub trom abu Ayyub and ibn Ri’ab from Zurarah who has said the following:

‘There is the case of a man who marries a virgin woman, then divorces her before going to bed with three divorces, one divorce every month. One of the two Imam-asws (abu Ja’far-asws or abu ‘Abd Allah-asws) has said, ‘With the first divorce she becomes stranger to him and the other two are extra. He is one of those who may propose marriage when he wants with new mahr (dower).’ It then was asked from him-asws ,’Can he go back to her before the passing of three months?’ He-asws said, ‘No, he cannot do so. He could have done so if he were to go to bed with her before, but with a divorce without going to bed with her he cannot revoke and she becomes stranger to him in the same hour of his divorcing.’

5-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ ثَابِتِ بْنِ شُرَيْحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَيْسَ عَلَيْهَا عِدَّةٌ وَ تَزَوَّجُ مَنْ شَاءَتْ مِنْ سَاعَتِهَا وَ تُبِينُهَا تَطْلِيقَةٌ وَاحِدَةٌ  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَالِحِ بْنِ خَالِدٍ وَ عُبَيْسِ بْنِ هِشَامٍ عَنْ ثَابِتِ بْنِ شُرَيْحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ

Abu Ali al-Ash’ariy lias narrated from al-Hassan ibn Aii ibn ‘Abd Allah from ‘Ubays ibn Hisham from Thabit ibn Shurayh from abu Basir who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘If a man marries a woman, then divorces before going to bed with her, she then does not need to count her waiting period. She can marry whomever she wants in the same hour after divorce and she becomes stranger to him by one divorce.’ Humayd ibn Ziyad has narrated from ibn Sama’ah from Salih ibn Khalid and ‘Ubays ibn Hisham from Thabil ibn Shurayh from abu Basir from abu ‘Abd Allah-asws a similar Hadith .

6-  أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا تَطْلِيقَةً وَاحِدَةً فَقَدْ بَانَتْ مِنْهُ وَ تَزَوَّجُ مِنْ سَاعَتِهَا إِنْ شَاءَتْ

Abu al-‘Abbas al-Razzaz has narrated from Ayyub ibn Null and Humayd ibn Ziyad from ibn Sama’ah from Safwan from ibn Muskan from abu Basir who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘If a man divorces his wife before going to bed with her with one divorce, she becomes stranger to him in the same hour after divorce. She can marry someone if she wants.’

7-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ الْعِدَّةُ مِنَ الْمَاءِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from ibn Muskan from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following:

‘One of the two Imam-asws, (abu Ja’far-asws or abu ‘Abd Allah-asws) has said, ‘Waiting period is because of water (seed, semen).’

بَابُ طَلَاقِ الَّتِي لَمْ تَبْلُغْ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ

Divorce of one who is not Mature yet and Divorce of one after Menopause

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ‏ أَصْحَابِنَا عَنْ أَحَدِهِمَا ع فِي الرَّجُلِ يُطَلِّقُ الصَّبِيَّةَ الَّتِي لَمْ تَبْلُغْ وَ لَا تَحْمِلُ مِثْلُهَا وَ قَدْ كَانَ دَخَلَ بِهَا وَ الْمَرْأَةَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ ارْتَفَعَ حَيْضُهَا فَلَا تَلِدُ مِثْلُهَا قَالَ لَيْسَ عَلَيْهِمَا عِدَّةٌ وَ إِنْ دَخَلَ بِهِمَا  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا مِثْلَهُ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Darraj trom certain persons of our people who has said the following:

‘There is the case of a man who divorces a girl who is not mature yet and the like of whom cannot become pregnant, but he has gone to bed with her and a woman after menopause when women of her condition cannot give birth. One of the two Imam-asws, (abu Ja’f’ar-asws or abu ‘Abd Allah-asws) has said, ‘There is no waiting period for them.’

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Jamil ibn Darraj from certain persons of our people a similar Hadith.

2-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الصَّبِيَّةِ الَّتِي لَا تَحِيضُ مِثْلُهَا وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ قَالَ لَيْسَ عَلَيْهِمَا عِدَّةٌ وَ إِنْ دُخِلَ بِهِمَا

Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Hammad ibn ‘Uthman from the one who narrated to him who has said the following:

‘About the case of a girl whose likes do not experience Hayd (menses) and a woman after menopause abu ‘Abd Allah-asws has said, ‘They do not need to count waiting period even if he has gone to bed with them.’

3-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ الَّتِي لَا تَحْبَلُ مِثْلُهَا لَا عِدَّةَ عَلَيْهَا

Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-jabbar and al-Razzaz from Ayyub ibn Nuh and Humayd ibn Ziyad from ibn Sama’ah all from Safwan from Muhammad ibn Hakim from Muhammad ibn Muslim who has said the following:

‘Abu Ja’far-asws, has said, ‘A woman the like of whom cannot become pregnant does not need to count a wailing period.’

4-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثٌ يَتَزَوَّجْنَ عَلَى كُلِّ حَالٍ الَّتِي لَمْ تَحِضْ وَ مِثْلُهَا لَا تَحِيضُ قَالَ قُلْتُ وَ مَا حَدُّهَا قَالَ إِذَا أَتَى لَهَا أَقَلُّ مِنْ تِسْعِ سِنِينَ وَ الَّتِي لَمْ يُدْخَلْ بِهَا وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ مِثْلُهَا لَا تَحِيضُ قُلْتُ وَ مَا حَدُّهَا قَالَ إِذَا كَانَ لَهَا خَمْسُونَ سَنَةً

A number of our people have narrated from Sahl ibn Ziyad from ibn abu Najran from Safwan from ‘Abd al-Rahman ibn al-Hajjmj who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘Three kinds of women can marry in all conditions: a woman who does not experience Hayd (menses) and alike whom women do not experience Hayd (menses).’ He (the narrator) has said that I then asked, ‘What is her limit?’ He-asws said, ‘One who is less than nine years, one with whom he has not gone to bed and one after menopause and whose like do not experience Hayd (menses).’ I then asked, ‘What is the limit?’ He-asws said, ‘It is when she becomes fifty years old.’

5-  بَعْضُ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ فِي الْمَرْأَةِ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ قَالَ بَانَتْ مِنْهُ وَ لَا عِدَّةَ عَلَيْهَا  وَ قَدْ رُوِيَ أَيْضاً أَنَّ عَلَيْهِنَّ الْعِدَّةَ إِذَا دُخِلَ بِهِنَّ  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ عِدَّةُ الَّتِي لَمْ تَبْلُغِ الْمَحِيضَ ثَلَاثَةُ أَشْهُرٍ وَ الَّتِي قَدْ قَعَدَتْ مِنَ الْمَحِيضِ ثَلَاثَةُ أَشْهُرٍ وَ كَانَ ابْنُ سَمَاعَةَ يَأْخُذُ بِهَا وَ يَقُولُ إِنَّ ذَلِكَ فِي الْإِمَاءِ لَا يُسْتَبْرَأْنَ إِذَا لَمْ يَكُنَّ بَلَغْنَ الْمَحِيضَ فَأَمَّا الْحَرَائِرُ فَحُكْمُهُنَّ فِي الْقُرْآنِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ اللَّائِي يَئِسْنَ مِن‏ الْمَحِيضِ مِنْ نِسائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلاثَةُ أَشْهُرٍ وَ اللَّائِي لَمْ يَحِضْنَ وَ كَانَ مُعَاوِيَةُ بْنُ حُكَيْمٍ يَقُولُ لَيْسَ عَلَيْهِنَّ عِدَّةٌ وَ مَا احْتَجَّ بِهِ ابْنُ سَمَاعَةَ فَإِنَّمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنِ ارْتَبْتُمْ وَ إِنَّمَا ذَلِكَ إِذَا وَقَعَتِ الرِّيبَةُ بِأَنْ قَدْ يَئِسْنَ أَوْ لَمْ يَئِسْنَ فَأَمَّا إِذَا جَازَتِ الْحَدَّ وَ ارْتَفَعَ الشَّكُّ بِأَنَّهَا قَدْ يَئِسَتْ أَوْ لَمْ تَكُنِ الْجَارِيَةُ بَلَغَتِ الْحَدَّ فَلَيْسَ عَلَيْهِنَّ عِدَّةٌ

Certain persons of our people have narrated from Ahmad ibn Muhammad, from Safwan from Muhammad ibn Hakim from Muhammad ibn Muslim who has said the following:

‘I once heard abu Ja’far-asws saying, ‘A woman after menopause if divorced becomes stranger to him and she does not need to count a waiting period.’ It is also narrated that if sexual intercourse has taken place with them there is a waiting period for them.

-6حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ عِدَّةُ الَّتِي لَمْ تَبْلُغِ الْمَحِيضَ ثَلَاثَةُ أَشْهُرٍ وَ الَّتِي قَدْ قَعَدَتْ مِنَ الْمَحِيضِ ثَلَاثَةُ أَشْهُرٍ وَ كَانَ ابْنُ سَمَاعَةَ يَأْخُذُ بِهَا وَ يَقُولُ إِنَّ ذَلِكَ فِي الْإِمَاءِ لَا يُسْتَبْرَأْنَ إِذَا لَمْ يَكُنَّ بَلَغْنَ الْمَحِيضَ فَأَمَّا الْحَرَائِرُ فَحُكْمُهُنَّ فِي الْقُرْآنِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ اللَّائِي يَئِسْنَ مِنَ‏ الْمَحِيضِ مِنْ نِسائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلاثَةُ أَشْهُرٍ وَ اللَّائِي لَمْ يَحِضْنَ وَ كَانَ مُعَاوِيَةُ بْنُ حُكَيْمٍ يَقُولُ لَيْسَ عَلَيْهِنَّ عِدَّةٌ وَ مَا احْتَجَّ بِهِ ابْنُ سَمَاعَةَ فَإِنَّمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنِ ارْتَبْتُمْ وَ إِنَّمَا ذَلِكَ إِذَا وَقَعَتِ الرِّيبَةُ بِأَنْ قَدْ يَئِسْنَ أَوْ لَمْ يَئِسْنَ فَأَمَّا إِذَا جَازَتِ الْحَدَّ وَ ارْتَفَعَ الشَّكُّ بِأَنَّهَا قَدْ يَئِسَتْ أَوْ لَمْ تَكُنِ الْجَارِيَةُ بَلَغَتِ الْحَدَّ فَلَيْسَ عَلَيْهِنَّ عِدَّةٌ

Humayd ibn Ziyad has narrated from ibn Sama’ah from ‘Abd Allah ibn Jabalah from Ali ibn abu Hamzah from abu Basir who has said the following:

‘Waiting period of those who do not experience Hayd (menses) and after menopause is three months and ibn Sama’ah would follow it. He would say it is about slave-girls. They do not need Istibra’ (quarantine) if they have not become mature. The rules for free women are in the Quran as Allah-azwj, says, ‘. after menopause if you have doubts their waiting period is three months and those who do not experience Hard (menses).’ Mu’awiyah ibn Hukaym would say, ‘They do not need to count waiting period and ibn Sama’ah’s argument is based on ‘if you doubt’ which is only when there is doubt about menopause. When she passes this limit and doubt is removed and that the girl has not reached the limit then wailing period does not apply to their case.’

بَابٌ فِي الَّتِي يَخْفَى حَيْضُهَا

Women Whose Hayd (menses) is Confusing

1-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً سِرّاً مِنْ أَهْلِهَا وَ هِيَ فِي مَنْزِلِ أَهْلِهَا وَ قَدْ أَرَادَ أَنْ يُطَلِّقَهَا وَ لَيْسَ يَصِلُ إِلَيْهَا فَيَعْلَمَ طَمْثَهَا إِذَا طَمِثَتْ وَ لَا يَعْلَمَ بِطُهْرِهَا إِذَا طَهُرَتْ قَالَ فَقَالَ هَذَا مِثْلُ الْغَائِبِ عَنْ أَهْلِهِ يُطَلِّقُهَا بِالْأَهِلَّةِ وَ الشُّهُورِ قُلْتُ أَ رَأَيْتَ إِنْ كَانَ يَصِلُ إِلَيْهَا الْأَحْيَانَ وَ الْأَحْيَانَ لَا يَصِلُ إِلَيْهَا فَيَعْلَمَ حَالَهَا كَيْفَ يُطَلِّقُهَا فَقَالَ إِذَا مَضَى لَهُ شَهْرٌ لَا يَصِلُ إِلَيْهَا فِيهِ يُطَلِّقُهَا إِذَا نَظَرَ إِلَى غُرَّةِ الشَّهْرِ الْآخَرِ بِشُهُودٍ وَ يَكْتُبُ الشَّهْرَ الَّذِي يُطَلِّقُهَا فِيهِ وَ يُشْهِدُ عَلَى طَلَاقِهَا رَجُلَيْنِ فَإِذَا مَضَى ثَلَاثَةُ أَشْهُرٍ فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ عَلَيْهِ نَفَقَتُهَا فِي تِلْكَ الثَّلَاثَةِ الْأَشْهُرِ الَّتِي تَعْتَدُّ فِيهَا

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father ail from ibn Mahbub from ‘Abd al-Rahman ibn al-Hajaj who has said the following:

‘I once asked abu al-Hassan-asws about the case of a man who marries a woman secretly in the house of her family. He wants to divorce her but cannot reach her to know about her Hayd (menses) and docs not know when she becomes clean of Hayd (menses). He-asws said, ‘This is like the case of a husband who is absent who divorces by counting new moon and months.’ I then asked, ‘What happens if he is able to reach her at certain times to find out about her Hayd (menses): how he should divorce her?’ He-asws said, ‘When a month, during which he is not able to reach her, passes he can divorce her when he finds himself in the beginning of the next month. He must write down about the month in which he has divorced and arrange for two men as witnesses. When three months pass she becomes stranger to him and he becomes one of those who can propose marriage. He. however, must pay her expenses for the three months in which she counted the waiting period.’

بَابُ الْوَقْتِ الَّذِي تَبِينُ مِنْهُ الْمُطَلَّقَةُ وَ الَّذِي يَكُونُ فِيهِ الرَّجْعَةُ مَتَى يَجُوزُ لَهَا أَنْ تَتَزَوَّجَ

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ عَدْلَيْنِ فَقَالَ إِذَا دَخَلَتْ فِي الْحَيْضَةِ الثَّالِثَةِ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ حَلَّتْ لِلْأَزْوَاجِ قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ إِنَّ أَهْلَ الْعِرَاقِ يَرْوُونَ عَنْ عَلِيٍّ ص أَنَّهُ قَالَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَغْتَسِلْ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَالَ فَقَدْ كَذَبُوا

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ‘Udhaynah from Zurarah who has said the following:

‘I once said to abu Ja’far-asws I pray to Allah-azwj to keep you well, a man has divorced his wife in Hayd (menses)-free period, in the presence of two just witnesses before going to bed with her. He-asws said, ‘When she experiences Hayd (menses) for the third time her wailing period is complete and she is lawful for marriage.’ I then said, ‘I pray to Allah-azwj to keep you well, people of Iraq narrate from Ali-asws, who has said that he has the right to go back to her before she takes Ghusl (bath) for the third Hayd (menses). He-asws said, ‘They have spoken a lie.’

2-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ جَمِيعاً عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ الْمُطَلَّقَةُ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدْ بَانَتْ مِنْهُ

Ali has narrated from his father from ibn abu ‘Umayr and A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr all from Jamil ibn Darraj from Zurarah who has said the following:

‘Abu Ja’far-asws has said. ‘When a divorced woman experiences blood discharge of the third Hayd (menses) she becomes stranger to him.’

3-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ وَ جَمِيلِ بْنِ دَرَّاجٍ وَ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْمُطَلَّقَةُ تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ مِنَ الْحَيْضَةِ الثَّالِثَةِ قَالَ قُلْتُ بَلَغَنِي أَنَّ رَبِيعَةَ الرَّأْيِ قَالَ مِنْ رَأْيِي أَنَّهَا تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ فَقَالَ كَذَبَ مَا هُوَ مِنْ رَأْيِهِ إِنَّمَا هُوَ شَيْ‏ءٌ بَلَغَهُ عَنْ عَلِيٍّ ع

Ali has narrated from his father from ibn Bukayr and Jamil ibn Darraj and ‘Umar ibn ‘Udhaynah from Zurarah who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘A woman divorced becomes stranger to her husband at the time of her experiencing the first drop of blood of Hayd (menses) for the third time (after divorce).’ I then said that Rabi’ah al-R’y also is of the opinion that she becomes stranger as soon as she experiences the first drop of blood.’ He-asws said, ‘It is not true. It is not his opinion but is something that has reached him from Ali-asws.’

4-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قُلْتُ لَهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ قَالَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَقَعْ فِي الدَّمِ مِنَ الْحَيْضَةِ الثَّالِثَةِ

Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Saf’wan from Ishaq ibn  ‘Ammar from ‘Isma’il al-Ju’fiy who has said the following:

‘I once said to abu Ja’far-asws that a man has di-vorced his wife. He-asws said, ‘He has the right to go back to her as long as she has not seen blood discharge because of Hayd (menses) for the third time (after divorce).’

5-  وَ عَنْهُ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ الْمُطَلَّقَةُ تَرِثُ وَ تُورَثُ حَتَّى تَرَى الدَّمَ الثَّالِثَ فَإِذَا رَأَتْهُ فَقَدِ انْقَطَعَ

It is narrated from the narrator of the previous Hadith from Safwan from ibn Muskan from Zurarah who has said the following:

‘About the case of a woman who is divorced, one of the two Imam-asws (abu Ja’far-asws or abu ‘Abd Allah-asws) has said, ‘She inherits and is inherited until she sees blood of Hayd (menses) for the third time after divorce and when that happens it (such relation) is cut off.’

6-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ بُكَيْرٍ وَ جَعْفَرِ بْنِ سَمَاعَةَ عَنِ ابْنِ بُكَيْرٍ وَ جَمِيلٍ كُلِّهِمْ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ أَوَّلُ دَمٍ رَأَتْهُ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدْ بَانَتْ مِنْهُ  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ مِثْلَهُ

Humayd ibn Ziyad has narrated from ibn Sama’ah from ‘Abd Allah ibn Jabalah from Jamil ibn Darraj and Safwan ibn Yahya from ibn Bukayr and Ja’far ibn Sama’ah from ibn Bukayr and Jamil all of them from Zurarah who has said the following:

‘Abu Ja’far-asws has said, ‘With first blood that she sees because of Hayd (menses) for the third time after divorce she becomes stranger to him.’

Humayd ibn Ziyad has narrated from ibn Sama’ah from Safwan from ibn Muskan from Zurarah a similar Hadith.

7-  صَفْوَانُ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ الْمُطَلَّقَةُ تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ مِنَ الدَّمِ فِي الْقُرْءِ الْأَخِيرِ

Safwan has narrated from ibn Bukayr from Zurarah who has said the following:

‘I once heard abu Ja’far-asws saying, ‘A woman divorced becomes stranger to him with the first drop of blood because of Hayd (menses) during the last Hayd (menses)-free period.’

8-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ فَقَالَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَقَعْ فِي الدَّمِ الثَّالِثِ

Humayd ibn Ziyad has narrated from ibn Sama’ah from ‘Abd Allah ibn Jabalah from Ishaq ibn ‘Ammar from ‘Isma’il al-Ju’fiy who has said the following:

‘About the case of a man who divorces his wife, abu Ja’far-asws has said, ‘He has the right to go back to her until she experiences Hayd (menses) for the third time after divorce.’

9-  عَنْهُ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع إِنِّي سَمِعْتُ رَبِيعَةَ الرَّأْيِ يَقُولُ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ بَانَتْ مِنْهُ وَ إِنَّمَا الْقُرْءُ مَا بَيْنَ الْحَيْضَتَيْنِ وَ زَعَمَ أَنَّهُ إِنَّمَا أَخَذَ ذَلِكَ بِرَأْيِهِ فَقَالَ أَبُو جَعْفَرٍ ع كَذَبَ لَعَمْرِي مَا قَالَ ذَلِكَ بِرَأْيِهِ وَ لَكِنَّهُ أَخَذَهُ عَنْ عَلِيٍّ ع قَالَ قُلْتُ لَهُ وَ مَا قَالَ فِيهَا عَلِيٌّ ع قَالَ كَانَ يَقُولُ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ لَا سَبِيلَ لَهُ عَلَيْهَا وَ إِنَّمَا الْقُرْءُ مَا بَيْنَ الْحَيْضَتَيْنِ وَ لَيْسَ لَهَا أَنْ تَتَزَوَّجَ حَتَّى تَغْتَسِلَ مِنَ الْحَيْضَةِ الثَّالِثَةِ  الْحَسَنُ بْنُ مُحَمَّدِ بْنِ سَمَاعَةَ قَالَ كَانَ جَعْفَرُ بْنُ سَمَاعَةَ يَقُولُ تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ مِنَ الدَّمِ وَ لَا تَحِلُّ لِلْأَزْوَاجِ حَتَّى تَغْتَسِلَ مِنَ الْحَيْضَةِ الثَّالِثَةِ وَ قَالَ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ سَمَاعَةَ تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ مِنَ الْحَيْضِ الثَّالِثِ ثُمَّ إِنْ شَاءَتْ تَزَوَّجَتْ وَ إِنْ شَاءَتْ لَا وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ إِنْ شَاءَتْ تَزَوَّجَتْ وَ إِنْ شَاءَتْ لَا فَإِنْ تَزَوَّجَتْ لَمْ يُدْخَلْ بِهَا حَتَّى تَغْتَسِلَ

It is narrated from the narrator of the previous Hadith from Safwan from Musa ibn Bakr from Zurarah who has said the following;

‘I once asked abu Ja’far-asws I have heard that Rabi’ah al-Ra’iy says, ‘When a divorced woman experiences Hayd (menses) for the third time after divorce she becomes stranger to him and that the Hayd (menses)-free period is between the two Hayd (menses)’ and he thinks that it is his own opinion,’ Abu Ja’far-asws said. ‘What he has said, by my life is not true because he has taken it from Ali-asws, I then asked, ‘What Ali-asws has said about it?’ He-asws said that he-asws (Imam Ali-asws) would say. ‘When she sees blood of the third Hayd (menses) (after divorce) her waiting period expires and he has no way to her and that Hayd (menses)-free period is between two Hayd (menses). She cannot marry before taking GhusI (bath) for the third Hayd (menses) (after divorce).’

‘Al-Hassan ibn Muhammad ibn Sama’ah has said that Ja’far ibn Sama’ah would say. ‘A divorced woman becomes stranger to him with the first drop of blood of Hayd (menses) for the third time after divorce. It is not lawful for her to many until she takes Ghusl (bath) because of Hayd (menses) for the third time after divorce.’ Al-Hassan ibn Muhammad ibn Sama’ah has said that she becomes stranger with the first drop of blood because of Hayd (menses) for the third time after divorce and thereafter if she wants to marry she can do so or not to do so. Ali ibn Ibrahim has said that she can many if so she wants or not to do so but if she marries he must not go to bed with her before Ghusl (bath).’

10-  الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَرْأَةِ إِذَا طَلَّقَهَا زَوْجُهَا مَتَى تَكُونُ هِيَ أَمْلَكَ بِنَفْسِهَا فَقَالَ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَهِيَ أَمْلَكُ بِنَفْسِهَا قُلْتُ فَإِنْ عَجِلَ الدَّمُ عَلَيْهَا قَبْلَ أَيَّامِ قُرْئِهَا فَقَالَ إِذَا كَانَ الدَّمُ قَبْلَ عَشَرَةِ أَيَّامٍ فَهُوَ أَمْلَكُ بِهَا وَ هُوَ مِنَ الْحَيْضَةِ الَّتِي طَهُرَتْ مِنْهَا وَ إِنْ كَانَ الدَّمُ بَعْدَ الْعَشَرَةِ الْأَيَّامِ فَهُوَ مِنَ الْحَيْضَةِ الثَّالِثَةِ وَ هِيَ أَمْلَكُ بِنَفْسِهَا

Al-Husayn from Muhammad has narrated from mu’alia’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn ‘Uthman from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a woman who is divorced; when can she get the control of her affairs? He-asws said, ‘It happens when she sees Hayd (menses) for the third time after divorce.’ I then asked, ‘What happens if blood discharge begins earlier in her Hayd (menses)-free period?’ He-asws said, ‘If blood discharge is before ten days it is part of the previous Hayd (menses), thus he has the control of the affairs but if it is after ten days then it is of the third Hayd (menses) and she gets control of her affairs.’

11-  مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ بَعْضِ أَصْحَابِهِ أَظُنُّهُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ هِلَالٍ أَوْ عَلِيَّ بْنَ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ مَتَى تَبِينُ مِنْهُ قَالَ حِينَ يَطْلُعُ الدَّمُ مِنَ الْحَيْضَةِ الثَّالِثَةِ تَمْلِكُ نَفْسَهَا قُلْتُ فَلَهَا أَنْ تَتَزَوَّجَ فِي تِلْكَ الْحَالِ قَالَ نَعَمْ وَ لَكِنْ لَا تُمَكِّنُ مِنْ نَفْسِهَا حَتَّى تَطْهُرَ مِنَ الدَّمِ

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from certain persons of his people, I think he is Muhammad ibn ‘Abd Allah ibn Hilal or Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following:

‘I once asked abu Ja’far-asws about the case of a man who divorces his wife and about when she becomes stranger to him. He-asws said, ‘It is when blood of the third Hayd (menses) appears. She gets control of her own affairs.’ I then asked, ‘Can she marry in that condition?’ He-asws said, ‘Yes, but she must not allow him to approach her before she is clean of blood of Hayd (menses).’

بَابُ مَعْنَى الْأَقْرَاءِ

Meaning of al- ‘Iqra’ (Hayd-free period)

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ رَبِيعَةَ الرَّأْيِ يَقُولُ مِنْ رَأْيِي أَنَّ الْأَقْرَاءَ الَّتِي سَمَّى اللَّهُ عَزَّ وَ جَلَّ فِي الْقُرْآنِ إِنَّمَا هُوَ الطُّهْرُ فِيمَا بَيْنَ الْحَيْضَتَيْنِ فَقَالَ كَذَبَ لَمْ يَقُلْهُ بِرَأْيِهِ وَ لَكِنَّهُ إِنَّمَا بَلَغَهُ عَنْ عَلِيٍّ ص فَقُلْتُ أَصْلَحَكَ اللَّهُ أَ كَانَ عَلِيٌّ ع يَقُولُ ذَلِكَ فَقَالَ نَعَمْ إِنَّمَا الْقُرْءُ الطُّهْرُ يَقْرِي فِيهِ الدَّمَ فَيَجْمَعُهُ فَإِذَا جَاءَ الْمَحِيضُ دَفَقَهُ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following:

I heard Rabi’ al-Ra’iy saying, ‘It is my opinion that al- ‘Iqra’ which Allah-azwj, has mentioned in the Quran is nothing but Hayd (menses)-free period between the two Hayd (menses).’ He-asws said, ‘He has spoken a lie. it is not his opinion. In fact it has reached him from Ali-asws, I then said, ‘I pray to Allah-azwj to keep you well, did Ali-asws say so?’ He-asws said, ‘Al-Qur’ means clean. Blood stops coming out and accumulates. During Hayd (menses) it is pushed out.’ (Al-Qur’ means accumulates and Hayd means flows).

2-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ جَمِيعاً عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ الْقُرْءُ هُوَ مَا بَيْنَ الْحَيْضَتَيْنِ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr and A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr all from Jamil ibn Darraj from Zurarah who has said the following:

‘Abu Ja’far-asws has said, ‘Al-Qur’ is the period between two Hayd (menses).’

3-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ الْقُرْءُ هُوَ مَا بَيْنَ الْحَيْضَتَيْنِ

Ali has narrated from his  father from ibn abu  ‘Umayr from Jamil from Muhammad ibn Muslim who has said the following:

‘Abu Ja’far-asws, has said, ‘Al-Qur’ is the period between two Hayd (menses).’

4-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ الْأَقْرَاءُ هِيَ الْأَطْهَارُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hajjal from Tha’labah from Zurarah who has said the following:

‘Abu Ja’far-asws has said, ‘Al-Qur’ is being clean (Hayd (menses)- free).’

بَابُ عِدَّةِ الْمُطَلَّقَةِ وَ أَيْنَ تَعْتَدُّ

Waiting Period for a Divorced Woman and Where She must have it

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا يَنْبَغِي لِلْمُطَلَّقَةِ أَنْ تَخْرُجَ إِلَّا بِإِذْنِ زَوْجِهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا ثَلَاثَةَ قُرُوءٍ أَوْ ثَلَاثَةَ أَشْهُرٍ إِنْ لَمْ تَحِضْ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘A divorced woman must not go out without the permission of her husband until her waiting period is complete after three Hayd (rnenses)- free periods or three months, if she does not experience Hayd (menses).’

2-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ أَوْ ثَلَاثَةُ أَشْهُرٍ إِنْ لَمْ تَكُنْ تَحِيضُ  حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ

A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Dawud ibn Sarhan who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘Waiting period for a divorced woman is three Hayd (menses)-free periods or three months if she does not experience Hayd (menses).’ Hu-mayd has narrated from ibn Sama’ah from Ja’far ibn Sama’ah from Dawud ibn Sarhan from abu ‘Abd Allah-asws a similar Hadith.

3-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ أَيْنَ تَعْتَدُّ قَالَ فِي بَيْتِهَا لَا تَخْرُجُ وَ إِنْ أَرَادَتْ زِيَارَةً خَرَجَتْ بَعْدَ نِصْفِ اللَّيْلِ وَ لَا تَخْرُجُ نَهَاراً وَ لَيْسَ لَهَا أَنْ تَحُجَّ حَتَّى تَنْقَضِيَ عِدَّتُهَا وَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ كَذَلِكَ هِيَ قَالَ نَعَمْ وَ تَحُجُّ إِنْ شَاءَتْ

Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama’ah ibn Mehran who has said the following:

‘I once asked him-asws about the case of a woman who is divorced and about where she must complete her waiting period. He-asws said, ‘She completes her waiting period in her house and must not go out. If she wants to visit she must go after midnight but not during the day. She does not have the right to perform al-Hajj until her waiting period is complete.’ I asked about one whose husband dies: if her case is the same. He-asws said, ‘Yes, it is the same but she can perform al-Hajj if she wants.’

4-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ الْمُطَلَّقَةُ تَعْتَدُّ فِي بَيْتِهَا وَ لَا يَنْبَغِي لَهَا أَنْ تَخْرُجَ حَتَّى تَنْقَضِيَ عِدَّتُهَا وَ عِدَّتُهَا ثَلَاثَةُ قُرُوءٍ أَوْ ثَلَاثَةُ أَشْهُرٍ إِلَّا أَنْ تَكُونَ تَحِيضُ

All has narrated from his father from ibn abu Najran from ‘Asem ibn llamid from Muhammad ibn Qays who has said the following:

‘Abu Ja’far-asws has said, ‘A woman divorced must complete her waiting period in her home and it is not proper for her to go out until her waiting period is complete. Her waiting period is three Hayd (menses)-free periods or three months except if she experiences Hayd (menses).’

5-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ع عَنْ شَيْ‏ءٍ مِنَ الطَّلَاقِ فَقَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ طَلَاقاً لَا يَمْلِكُ فِيهِ الرَّجْعَةَ فَقَدْ بَانَتْ مِنْهُ سَاعَةَ طَلَّقَهَا وَ مَلَكَتْ نَفْسَهَا وَ لَا سَبِيلَ لَهُ عَلَيْهَا وَ تَعْتَدُّ حَيْثُ شَاءَتْ وَ لَا نَفَقَةَ لَهَا قَالَ قُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ قَالَ فَقَالَ إِنَّمَا عَنَى بِذَلِكَ الَّتِي تُطَلَّقُ تَطْلِيقَةً بَعْدَ تَطْلِيقَةٍ فَتِلْكَ الَّتِي لَا تُخْرَجُ وَ لَا تَخْرُجُ حَتَّى تُطَلَّقَ الثَّالِثَةَ فَإِذَا طُلِّقَتِ الثَّالِثَةَ فَقَدْ بَانَتْ مِنْهُ وَ لَا نَفَقَةَ لَهَا وَ الْمَرْأَةُ الَّتِي يُطَلِّقُهَا الرَّجُلُ تَطْلِيقَةً ثُمَّ يَدَعُهَا حَتَّى يَخْلُوَ أَجَلُهَا فَهَذِهِ ‏أَيْضاً تَقْعُدُ فِي مَنْزِلِ زَوْجِهَا وَ لَهَا النَّفَقَةُ وَ السُّكْنَى حَتَّى تَنْقَضِيَ عِدَّتُهَا

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Sa’d ibn abu Khalaf who has said the following:

‘I once asked abu al-Hassan Musa ibn Ja’far-asws, something about divorce. He-asws said, ‘When a man divorces his wife in a manner because of which he cannot go back to her, she becomes stranger to him in the hour divorce is pronounced and she takes control of her affairs and he has no way to her. She can complete her waiting period where she wants. He does not owe her maintenance.’ He (the narrator) has said that I then said, ‘Does Allah-azwj, not say, ‘. . , do not send them out of their houses and they must not go out’? He-asws said, ‘It means she is divorced after being divorced. She is the one who must not be sent out of her house and must not go out of her house until the third divorce. When the third divorce is pronounced she becomes stranger to him and he does not owe her maintenance. A woman whom a man divorces once then leaves so that her waiting period is complete is (he kind of woman who must stay in the house of her husband and she must be paid maintenance and lodging until waiting period is complete.’

6-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ تَعْتَدُّ الْمُطَلَّقَةُ فِي بَيْتِهَا وَ لَا يَنْبَغِي لِزَوْجِهَا إِخْرَاجُهَا وَ لَا تَخْرُجُ هِيَ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Istna’il from Muhammad ibn al-Fudayl from abu al-Sabbah al- Kinaniy who has said the following:

‘Abu ‘Abd Allah-asws has  said, ‘A divorced woman completes her waiting period in her home and it is not proper for her husband to send her out and she also must not go out.’

7-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ الْمُطَلَّقَةُ تَشَوَّفَتْ لِزَوْجِهَا مَا كَانَ لَهُ عَلَيْهَا رَجْعَةٌ وَ لَا يَسْتَأْذِنُ عَلَيْهَا

A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following:

‘Abu Ja’far-asws has said, ‘A woman who is divorced and her husband has the right to go back to her, can beautify herself before her husband and he does not need to ask permission to go to her.’

8-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ع قَالَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ أَيْنَ تَعْتَدُّ فَقَالَ فِي بَيْتِ زَوْجِهَا

Humayd ibn Ziyad has narrated from ibn Sama’ah from ibn Ribat from Ishaq ibn ‘Ammar who has said the following:

‘I once asked abu al-Hassan-asws about the divorced woman: where she completes her waiting period. He-asws said, ‘She completes it in the house of her husband.’

9-  عَنْهُ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ع فِي الْمُطَلَّقَةِ أَيْنَ تَعْتَدُّ فَقَالَ فِي بَيْتِهَا إِذَا كَانَ طَلَاقاً لَهُ عَلَيْهَا رَجْعَةٌ لَيْسَ لَهُ أَنْ يُخْرِجَهَا وَ لَا لَهَا أَنْ تَخْرُجَ حَتَّى تَنْقَضِيَ عِدَّتُهَا  عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ مِثْلَهُ

It is narrated from the narrator of the previous Hadith from Wuhayb ibn Hal’s from abu Basir who has said the following:

‘I once asked one of the two Imam-asws, (abu Ja’far-asws or abu ‘Abd Allah-asws) about the case of a woman who is divorced and about where she counts her waiting period. He-asws said, ‘She completes it in her home if divorce is in a manner where he has the right to go back to her. He cannot send her out and it is not for her to go out until waiting period is complete.’It is narrated from the narrator of the previous Hadith from ‘Abd Allah ibn Jabalah from Ali ibn abu Hamzah and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al -Hakam from Ali ibn abu Hamzah from abu Basir a similar Hadith.

10-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ع فِي الْمُطَلَّقَةِ تَعْتَدُّ فِي بَيْتِهَا وَ تُظْهِرُ لَهُ زِينَتَهَا لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْراً

Humayd ibn Ziyad has narrated from ibn Sama’ah from Wuhayb ibn Hafs from abu Basir who has said the following:

‘About the case of a divorced woman, one of the two Imam-asws (abu Ja’far-asws or abu ‘Abd Allah-asws) has said that she completes her waiting period in her house and she can beautify herself: perhaps Allah-azwj brings about something thereafter.’

11-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ قَالَ لَا يَنْبَغِي لِلْمُطَلَّقَةِ أَنْ تَخْرُجَ إِلَّا بِإِذْنِ زَوْجِهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا بِثَلَاثَةِ قُرُوءٍ أَوْ ثَلَاثَةِ أَشْهُرٍ إِنْ لَمْ تَحِضْ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad [from Muhammad ibn Khalid] and al-Husayn ibn Sa’id from al-Qasim ibn ‘ Urwah from al-‘Abbas who has said the following:

‘He-asws has said, that it is not proper for a divorced woman to go out without the permission of her husband until waiting period is complete with three Hayd (menses)-free periods or three months if she does not experience Hayd (menses). ‘

12-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ الْمُطَلَّقَةُ تَحُجُّ فِي عِدَّتِهَا إِنْ طَابَتْ نَفْسُ زَوْجِهَا

Humayd ibn Ziyad has narrated from ibn Sama’ah from Muhammad ibn Ziyad from Mu’awiyah ibn ‘Ammar who has said the following:

‘I once heard abu ‘Abd Allah-asws saying, ‘A divorced woman can perform al-Hajj if her husband agrees.’

13-  مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ الْمُطَلَّقَةُ تَحُجُّ وَ تَشْهَدُ الْحُقُوقَ

Muhammad ibn  Isma’il has narrated from al-Fadl ibn Shadhan and Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from al-‘Ala’ from Muhammad ibn Muslim who has said the following:

‘He-asws has said, ‘A divorced woman can perform al-Hajj and testify about rights.’

14-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْمُطَلَّقَةُ تَكْتَحِلُ وَ تَخْتَضِبُ وَ تَطَيَّبُ وَ تَلْبَسُ مَا شَاءَتْ مِنَ الثِّيَابِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذلِكَ أَمْراً لَعَلَّهَا أَنْ تَقَعَ فِي نَفْسِهِ فَيُرَاجِعَهَا

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from al-Qasim ibn ‘Urwah from Zurarah who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘A divorced woman can use kohl, dyes, perfumes and wear whatever she likes because Allah-azwj, says, ‘. . perhaps Allah-azwj may bring about something thereafter.’ Perhaps something happens in his mind and he goes back to her.’

بَابٌ فِي تَأْوِيلِ قَوْلِهِ تَعَالَى لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ‏

‘You must not send them out of their homes and they must not go out, . .

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الرِّضَا ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفاحِشَةٍ مُبَيِّنَةٍ قَالَ أَذَاهَا لِأَهْلِ الرَّجُلِ وَ سُوءُ خُلُقِهَا

Ali ibn Ibrahim has narrated from his father from certain persons of his people who has said the following:

‘About the words of Allah-azwj, ‘. . . you must not send them out of their homes and they must not go out except if they commit an open indecent act’, abu al-Hassan al-Rida-asws‘ has said, ‘!t is a reference to her troubling the family of the man and her bad moral behavior.’

2-  بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلَ الْمَأْمُونُ الرِّضَا ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفاحِشَةٍ مُبَيِّنَةٍ قَالَ يَعْنِي بِالْفَاحِشَةِ الْمُبَيِّنَةِ أَنْ تُؤْذِيَ أَهْلَ زَوْجِهَا فَإِذَا فَعَلَتْ فَإِنْ شَاءَ أَنْ يُخْرِجَهَا مِنْ قَبْلِ أَنْ تَنْقَضِيَ عِدَّتُهَا فَعَلَ

Certain persons of our people have narrated from Ali ibn al-Hassan al-Taymuliy from Ali ibn Asbat from Muhammad ibn Ali ibn Ja’far who has said the following;

‘Once al-Ma’mun asked al-Rida-asws‘ about (the-words of Allah-azwj,  you must riot send them out of their homes and they must not go out except if they commit an open indecent act’ He-asws said, ‘. . . ‘open indecent act’, is a reference to her troubling the family of the man. If she did he can send her out, if he wants, before the end of her waiting period.’

بَابُ طَلَاقِ الْمُسْتَرَابَةِ

Divorce of a Woman whose Hayd (menses) is Confusing

1-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ الْعَطَّارِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يُسْتَرَابُ بِهَا وَ مِثْلُهَا تَحْمِلُ وَ مِثْلُهَا لَا تَحْمِلُ وَ لَا تَحِيضُ وَ قَدْ وَاقَعَهَا زَوْجُهَا كَيْفَ يُطَلِّقُهَا إِذَا أَرَادَ طَلَاقَهَا قَالَ لِيُمْسِكْ عَنْهَا ثَلَاثَةَ أَشْهُرٍ ثُمَّ يُطَلِّقُهَا

A number of our people have narrated from Ahmad ibn Muhammad from al-Barqiy from Dawud ibn abu Yazid al-‘Attar from certain persons of our people who have said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a woman whose Hayd (menses) is confusing, when women like her become pregnant and also women like her do not become pregnant and do not experience Hayd (menses). Her husband has gone to bed with her and about how can he divorce her if he so wants. He-asws said, ‘He must hold back from her for three months then divorce her.’

بَابُ طَلَاقِ الَّتِي تَكْتُمُ حَيْضَهَا

Divorce of Women Who Hide Their Experiencing Hayd (menses)

1-  مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ كَيْسَانَ ‏قَالَ كَتَبْتُ إِلَى الرَّجُلِ ع أَسْأَلُهُ عَنْ رَجُلٍ لَهُ امْرَأَةٌ مِنْ نِسَاءِ هَؤُلَاءِ الْعَامَّةِ وَ أَرَادَ أَنْ يُطَلِّقَهَا وَ قَدْ كَتَمَتْ حَيْضَهَا وَ طُهْرَهَا مَخَافَةَ الطَّلَاقِ فَكَتَبَ ع يَعْتَزِلُهَا ثَلَاثَةَ أَشْهُرٍ وَ يُطَلِّقُهَا

Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja’far from al-Hassan ibn Ali ibn Kaysaii who has said the following:

‘I once wrote to the man-asws and asked about the case of a man who has a wife who is of ‘Ammah (the general population). He wants to divorce her but she hides her Hayd (menses) and Hayd (menses)-frce period for fear of divorce. He-asws wrote, ‘He can hold back from her for three months, then divorce her.’

بَابٌ فِي الَّتِي تَحِيضُ فِي كُلِّ شَهْرَيْنِ وَ ثَلَاثَةٍ

A Woman who Experiences Hayd after Every Two or Three Months

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سُئِلَ عَنْ رَجُلٍ عِنْدَهُ امْرَأَةٌ شَابَّةٌ وَ هِيَ تَحِيضُ كُلَّ شَهْرَيْنِ أَوْ ثَلَاثَةِ أَشْهُرٍ حَيْضَةً وَاحِدَةً كَيْفَ يُطَلِّقُهَا زَوْجُهَا فَقَالَ أَمْرُهَا شَدِيدٌ تُطَلَّقُ طَلَاقَ السُّنَّةِ تَطْلِيقَةً وَاحِدَةً عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشُهُودٍ ثُمَّ تُتْرَكُ حَتَّى تَحِيضَ ثَلَاثَ حِيَضٍ مَتَى حَاضَتْ فَإِذَا حَاضَتْ ثَلَاثاً فَقَدِ انْقَضَتْ عِدَّتُهَا قِيلَ لَهُ وَ إِنْ مَضَتْ سَنَةٌ وَ لَمْ تَحِضْ فِيهَا ثَلَاثَ حِيَضٍ قَالَ إِذَا مَضَتْ سَنَةٌ وَ لَمْ تَحِضْ ثَلَاثَ حِيَضٍ يُتَرَبَّصُ بِهَا بَعْدَ السَّنَةِ ثَلَاثَةَ أَشْهُرٍ ثُمَّ قَدِ انْقَضَتْ عِدَّتُهَا قِيلَ فَإِنْ مَاتَ أَوْ مَاتَتْ فَقَالَ أَيُّهُمَا مَاتَ وَرِثَ صَاحِبُهُ مَا بَيْنَهُ وَ بَيْنَ خَمْسَةَ عَشَرَ شَهْراً

Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from Hisham ibn Salim from ‘Ammar al-Sabatiy who has said the following:

‘Once abu ‘Abd Allah-asws was asked about the case of a man who has a young wife who experiences Hayd (menses) every two or three months after once and about how he can divorce her. He (the Imam) said, ‘Her case is difficult. He can divorce her according to Sunnah once in a Hayd (mcnses)-free period in the presence of witnesses and without going to bed; then leave her until she experiences Hayd (menses) three times whenever she experiences Hayd (menses). When she experiences three Hayd (menses) her waiting period is complete.’ It then was asked, ‘What happens if one year passes and she does not experience Hayd (menses)?’ He-asws said, ‘If one year passes and she does not experience three Hayd (menses) he waits three months after that (one year) time then her waiting period expires. It then asked, ‘What happens if he or she dies?’ He-asws said, ‘Whoever dies, the living one inherits the deceased one from that day up to fifteen months.’

بَابُ عِدَّةِ الْمُسْتَرَابَةِ

Waiting Period of a Woman whose Hayd is Confused

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ أَمْرَانِ أَيُّهُمَا سَبَقَ بَانَتْ مِنْهُ الْمُطَلَّقَةُ الْمُسْتَرَابَةُ تَسْتَرِيبُ الْحَيْضَ إِنْ مَرَّتْ بِهَا ثَلَاثَةُ أَشْهُرٍ بِيضٍ لَيْسَ فِيهَا دَمٌ بَانَتْ بِهِ وَ إِنْ مَرَّتْ بِهَا ثَلَاثُ حِيَضٍ لَيْسَ بَيْنَ الْحَيْضَتَيْنِ ثَلَاثَةُ أَشْهُرٍ بَانَتْ بِالْحَيْضِ  قَالَ ابْنُ عُمَيْرٍ قَالَ جَمِيلٌ وَ تَفْسِيرُ ذَلِكَ إِنْ مَرَّتْ بِهَا ثَلَاثَةُ أَشْهُرٍ إِلَّا يَوْماً فَحَاضَتْ ثُمَّ مَرَّتْ بِهَا ثَلَاثَةُ أَشْهُرٍ إِلَّا يَوْماً فَحَاضَتْ ثُمَّ مَرَّتْ بِهَا ثَلَاثَةُ أَشْهُرٍ إِلَّا يَوْماً فَحَاضَتْ فَهَذِهِ تَعْتَدُّ بِالْحَيْضِ عَلَى هَذَا الْوَجْهِ وَ لَا تَعْتَدُّ بِالشُّهُورِ وَ إِنْ مَرَّتْ بِهَا ثَلَاثَةُ أَشْهُرٍ بِيضٍ لَمْ تَحِضْ ‏فِيهَا فَقَدْ بَانَتْ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Darraj from Zurarah who has said the following:

‘Abu Ja’far-asws has stated this Hadith. ‘In the case of a woman whose Hayd (menses) is confusing, of the two issues whichever comes first marks a woman’s becoming stranger to her husband. One is passing of three months without any blood discharge and taking place of three Hayd (menses) the two of which are not three months apart from each other.’ According to ibn abu ‘Umayr Jamil has made this statement, ‘It can be explained as follows: If three months one day less pass and she experiences Hayd (menses) then three months one day less pass and she experiences Hayd (menses) then three months one day less pass and she experiences Hayd (menses), she counts waiting period with Hayd (menses) in this way. She does not count by months. If three months pass without blood discharge for three months and she does not experience Hayd (menses) she then becomes stranger to her husband.’

2-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ عَبْدِ الْكَرِيمِ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ عَبْدٍ صَالِحٍ ع قَالَ قُلْتُ لَهُ الْجَارِيَةُ الشَّابَّةُ الَّتِي لَا تَحِيضُ وَ مِثْلُهَا تَحْمِلُ طَلَّقَهَا زَوْجُهَا قَالَ عِدَّتُهَا ثَلَاثَةُ أَشْهُرٍ

A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr al-Bazantiy from ‘Abd al-Karim from Muhammad ibn Hakim who has said the following:

‘I once asked the virtuous servant of Allah-asws about the case of a young girl who does not experience Hayd (menses) when girls like her become pregnant and her husband has divorced her. He-asws  said, ‘Her waiting period is three months.’

3-  سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ عِدَّةُ الَّتِي لَمْ تَحِضْ وَ الْمُسْتَحَاضَةِ الَّتِي لَا تَطْهُرُ ثَلَاثَةُ أَشْهُرٍ وَ عِدَّةُ الَّتِي تَحِيضُ وَ يَسْتَقِيمُ حَيْضُهَا ثَلَاثَةُ قُرُوءٍ وَ الْقُرُوءُ جَمْعُ الدَّمِ بَيْنَ الْحَيْضَتَيْنِ

Sahl ibn Ziyad has narrated from Ahmad from ‘Abd al-Karim from abu Basir who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘Waiting period of a woman who does not experience Hayd (menses) and the one who experiences Istihadah who does not be become clean is three months. Waiting period of one whose Hayd (menses) is straight is three Quru’ (Hayd free periods). Al-Quru’ (Hayd free period) is the time of accumulation of blood between two Hayd (menses).’

4-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الَّتِي تَحِيضُ كُلَّ ثَلَاثَةِ أَشْهُرٍ مَرَّةً كَيْفَ تَعْتَدُّ قَالَ تَنْتَظِرُ مِثْلَ قُرْئِهَا الَّتِي كَانَتْ تَحِيضُ فِيهِ فِي الِاسْتِقَامَةِ فَلْتَعْتَدَّ ثَلَاثَةَ قُرُوءٍ ثُمَّ لْتَزَوَّجْ إِنْ شَاءَتْ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Isma’l from Muhammad ibn ai-Fudayl from abu al-Sabbah al-Kinaniy who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a woman who experiences Hayd (menses) once every three months: if she needs to count a waiting period. He-asws said. ‘She must wait for a period of time equal to that when she experienced Hayd normally; thus she counts her waiting period for three Hayd-free periods. Thereafter she can marry if she so wants.’

5-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع أَنَّهُ قَالَ فِي الَّتِي تَحِيضُ فِي كُلِّ ثَلَاثَةِ أَشْهُرٍ مَرَّةً أَوْ فِي سِتَّةٍ أَوْ فِي سَبْعَةِ أَشْهُرٍ وَ الْمُسْتَحَاضَةِ الَّتِي لَمْ تَبْلُغِ الْحَيْضَ وَ الَّتِي تَحِيضُ مَرَّةً وَ تَرْتَفِعُ مَرَّةً وَ الَّتِي لَا تَطْمَعُ فِي الْوَلَدِ وَ الَّتِي قَدِ ارْتَفَعَ حَيْضُهَا وَ زَعَمَتْ أَنَّهَا لَمْ تَيْأَسْ وَ الَّتِي تَرَى الصُّفْرَةَ مِنْ حَيْضٍ لَيْسَ بِمُسْتَقِيمٍ فَذَكَرَ أَنَّ عِدَّةَ هَؤُلَاءِ كُلِّهِنَّ ثَلَاثَةُ أَشْهُرٍ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from AH ibn al-Hakarn from al-‘Ala’ from Muhammad ibn Muslim who has said the following:

‘One of the two Imam-asws (abu Ja’far-asws or abu ‘Abd Allah-asws) has said that the waiting period for women of the following condition is three months. Of such women is one who experiences Hayd (menses) once every three, six or seven months. Another is one who experiences Istihadah and has not reach the age of experiencing Hayd (menses) also one who experiences Hayd (menses) in one month but not in the other month as well as one who has no hope to have a child. Another is one in her menopause who thinks that she is not of such age and the one who sees a yellowish discharge whose Hayd (menses) is not straight.’

6-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ فِي الْمَرْأَةِ يُطَلِّقُهَا زَوْجُهَا وَ هِيَ تَحِيضُ كُلَّ ثَلَاثَةِ أَشْهُرٍ حَيْضَةً فَقَالَ إِذَا انْقَضَتْ ثَلَاثَةُ أَشْهُرٍ انْقَضَتْ عِدَّتُهَا يُحْسَبُ لَهَا لِكُلِّ شَهْرٍ حَيْضَةٌ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from Hammad ibn ‘Isa from Shu’ayb from abu Basir who has said the following:

‘About the case of a woman who is divorced and experiences Hayd (menses) once every three months, abu ‘Abd Allah-asws has said, ‘When three months are over her waiting period is complete. For every month he counts for her one Hayd (menses).’

7-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي الْعَبَّاسِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ بَعْدَ مَا وَلَدَتْ وَ طَهُرَتْ وَ هِيَ امْرَأَةٌ لَا تَرَى دَماً مَا دَامَتْ تُرْضِعُ مَا عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ

Ali ibn Ibrahim has narrated from his father from ibn abu Nasr, from Dawud ibn al-IIusayn, from abu al-‘Abbas who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who divorces his wife after childbirth and her becoming clean and she is a woman who does not experience Hayd (menses) as long as she breastfeeds and about how much is her waiting period. He-asws said, ‘It is three months.’

8-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ عِدَّةُ الْمَرْأَةِ الَّتِي لَا تَحِيضُ وَ الْمُسْتَحَاضَةِ الَّتِي لَا تَطْهُرُ ثَلَاثَةُ أَشْهُرٍ وَ عِدَّةُ الَّتِي تَحِيضُ وَ يَسْتَقِيمُ حَيْضُهَا ثَلَاثَةُ قُرُوءٍ قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنِ ارْتَبْتُمْ مَا الرِّيبَةُ فَقَالَ مَا زَادَ عَلَى شَهْرٍ فَهُوَ رِيبَةٌ فَلْتَعْتَدَّ ثَلَاثَةَ أَشْهُرٍ وَ لْتَتْرُكِ الْحَيْضَ وَ مَا كَانَ فِي الشَّهْرِ لَمْ تَزِدْ فِي الْحَيْضِ عَلَيْهِ ثَلَاثَ حِيَضٍ فَعِدَّتُهَا ثَلَاثُ حِيَضٍ

Ali has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthaman from al-Halabiy who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘The waiting period of a woman who does not experience Hayd (menses) and one who experiences Istihadah which does not become clean for three months, their waiting period is three months. Waiting period of a woman whose Hayd is straight is three Hayd-free periods.’ I then asked about the meaning of the words of Allah-azwj, ‘… if you have doubt.’ He-asws said, ‘This ‘doubt’ is about what is more than one month, thus, she counts her waiting period for three months and ignores Hayd. Whatever of Hayd is in a month which does not increase in Hayd & waiting period is three cycles of Hayd.

9-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ أَيُّ الْأَمْرَيْنِ سَبَقَ إِلَيْهَا فَقَدِ انْقَضَتْ عِدَّتُهَا إِنْ مَرَّتْ ثَلَاثَةُ أَشْهُرٍ لَا تَرَى فِيهَا دَماً فَقَدِ انْقَضَتْ عِدَّتُهَا وَ إِنْ مَرَّتْ ثَلَاثَةُ أَقْرَاءٍ فَقَدِ انْقَضَتْ عِدَّتُهَا

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn AJi ibn Faddal from ibn Bukayr from Zurarah who has said the following:

‘One of the two Imam-asws (abu Ja’far-asws or abu ‘Abd Allah-asws) has stated this Hadith. ‘Of the two issues whichever comes first, it marks the end of her waiting period: one is passing of three months in which she does not see Hayd (menses), thus her waiting period ends. If three Hayd-free periods pass this also marks the end of her waiting period.’

10-  مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ إِذَا نَظَرَتْ فَلَمْ تَجِدِ الْأَقْرَاءَ إِلَّا ثَلَاثَةَ أَشْهُرٍ فَإِذَا كَانَتْ لَا يَسْتَقِيمُ لَهَا حَيْضٌ تَحِيضُ فِي الشَّهْرِ مِرَاراً فَإِنَّ عِدَّتَهَا عِدَّةُ الْمُسْتَحَاضَةِ ثَلَاثَةُ أَشْهُرٍ وَ إِذَا كَانَتْ تَحِيضُ حَيْضاً مُسْتَقِيماً فَهُوَ فِي كُلِّ شَهْرٍ حَيْضَةٌ بَيْنَ كُلِّ حَيْضَتَيْنِ شَهْرٌ وَ ذَلِكَ الْقُرْءُ

Muhammad has narrated from Ahmad from Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following:

‘He-asws has said, ‘If she waits and does not find the Hayd (menses)-free period except three months then if her Hayd (menses) is not straight. If she experiences Hayd in a month several times such woman’s waiting period is like the waiting period of one who experiences Istihadah, whose ‘Iddah (waiting period) is three months. If she experiences Hayd straightly, thus, in every month is one Hayd and between two Hayd (menses) one month of time it is the Hayd-free period.’

11-  مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ هَارُونَ بْنِ ‏حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي امْرَأَةٍ طُلِّقَتْ وَ قَدْ طَعَنَتْ فِي السِّنِّ فَحَاضَتْ حَيْضَةً وَاحِدَةً ثُمَّ ارْتَفَعَ حَيْضُهَا فَقَالَ تَعْتَدُّ بِالْحَيْضَةِ وَ شَهْرَيْنِ مُسْتَقْبِلَيْنِ فَإِنَّهَا قَدْ يَئِسَتْ مِنَ الْمَحِيضِ

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Yazid ibn Ishaq Sha’ir from Harun ibn Hamzah who has said the following:

‘About the case of a woman who is divorced and is old but experiences Hayd (menses) once then her Hayd stops, abu ‘Abd Allah-asws has said, ‘She must count her waiting period for one Hayd and two months in future because she has reached menopause.’

بَابُ أَنَّ النِّسَاءَ يُصَدَّقْنَ فِي الْعِدَّةِ وَ الْحَيْضِ

The Words of Women are Accepted in Matters of Hayd

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ الْعِدَّةُ وَ الْحَيْضُ لِلنِّسَاءِ إِذَا ادَّعَتْ صُدِّقَتْ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil from Zurarah who has said the following:

‘Abu Ja’far-asws has said, ‘Waiting period and Hayd (menses) are for women. If they say something about it their words are accepted,’

بَابُ الْمُسْتَرَابَةِ بِالْحَبَلِ

A Woman Confused about Pregnancy

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ أَبَا إِبْرَاهِيمَ ع يَقُولُ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ فَادَّعَتْ حَبَلًا انْتَظَرَ تِسْعَةَ أَشْهُرٍ فَإِنْ وَلَدَتْ وَ إِلَّا اعْتَدَّتْ ثَلَاثَةَ أَشْهُرٍ ثُمَّ قَدْ بَانَتْ مِنْهُ

Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from all from ibn abu ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj who has said the following:

‘I once heard abu Ibrahim-asws saying, ‘If one divorces his wife and she claims to be pregnant, he must wait for nine months if she gives birth, otherwise, she counts a waiting period of three months.’

2-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي الْحَسَنِ ع قَالَ قُلْتُ لَهُ الْمَرْأَةُ الشَّابَّةُ الَّتِي تَحِيضُ مِثْلُهَا يُطَلِّقُهَا زَوْجُهَا فَيَرْتَفِعُ طَمْثُهَا كَمْ عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ قُلْتُ فَإِنَّهَا ادَّعَتِ الْحَبَلَ بَعْدَ ثَلَاثَةِ أَشْهُرٍ قَالَ عِدَّتُهَا تِسْعَةُ أَشْهُرٍ قُلْتُ فَإِنَّهَا ادَّعَتِ الْحَبَلَ بَعْدَ تِسْعَةِ أَشْهُرٍ قَالَ إِنَّمَا الْحَبَلُ تِسْعَةُ أَشْهُرٍ قُلْتُ تَزَوَّجُ قَالَ تَحْتَاطُ بِثَلَاثَةِ أَشْهُرٍ قُلْتُ فَإِنَّهَا ادَّعَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ قَالَ لَا رِيبَةَ عَلَيْهَا تَزَوَّجُ إِنْ شَاءَتْ

Humayd ibn Ziyad has narrated from ibn Satna’ah from Muhammad ibn abu Hamzah from Muhammad ibn Hakim who has said the following:

‘I once asked abu al-Hassan-asws about the case of a woman who is young and other women like her experience Hayd (menses). She is divorced: then her Hayd stops. How long is her waiting period? He-asws said, ‘It is three months.’ I then asked that she has claimed to be pregnant after three months. He-asws said, ‘Her waiting period is nine months.’ I then said that after nine months she has claimed to be pregnant. He-asws said, ‘Pregnancy is for nine months.’ I then asked, ‘Can she marry?’ He-asws said, ‘She must observe precaution for three months.’ I then said that after three months she has claimed. He-asws said, ‘There is no doubt about her, so she can marry if she wants.’

3-  الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنِ ابْنِ حَكِيمٍ عَنْ أَبِي إِبْرَاهِيمَ أَوْ أَبِيهِ ع أَنَّهُ قَالَ فِي الْمُطَلَّقَةِ يُطَلِّقُهَا زَوْجُهَا فَتَقُولُ أَنَا حُبْلَى فَتَمْكُثُ سَنَةً قَالَ إِنْ جَاءَتْ بِهِ لِأَكْثَرَ مِنْ سَنَةٍ لَمْ تُصَدَّقْ وَ لَوْ سَاعَةً وَاحِدَةً فِي دَعْوَاهَا

AI-Husayn ibn Muhammad has narrated from Mu’alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn Hakim who has said the following:

‘About the case of a woman who is divorced and she claims to be pregnant; so she waits for one year, abu Ibrahim-asws or his father-asws has said, ‘if she comes up with such claim after a year it is not accepted even if it is one hour more.’

4-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنِ الْعَبْدِ الصَّالِحِ ع قَالَ قُلْتُ لَهُ الْمَرْأَةُ الشَّابَّةُ الَّتِي تَحِيضُ مِثْلُهَا يُطَلِّقُهَا زَوْجُهَا فَيَرْتَفِعُ طَمْثُهَا مَا عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ قُلْتُ جُعِلْتُ فِدَاكَ فَإِنَّهَا تَزَوَّجَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ فَتَبَيَّنَ بِهَا بَعْدَ مَا دَخَلَتْ عَلَى زَوْجِهَا أَنَّهَا حَامِلٌ قَالَ هَيْهَاتَ مِنْ ذَلِكَ يَا ابْنَ حَكِيمٍ رَفْعُ الطَّمْثِ ضَرْبَانِ إِمَّا فَسَادٌ مِنْ حَيْضَةٍ فَقَدْ حَلَّ لَهَا الْأَزْوَاجُ وَ لَيْسَ بِحَامِلٍ وَ إِمَّا حَامِلٌ فَهُوَ تَسْتَبِينُ فِي ثَلَاثَةِ أَشْهُرٍ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ جَعَلَهُ وَقْتاً يَسْتَبِينُ فِيهِ الْحَمْلُ قَالَ قُلْتُ فَإِنَّهَا ارْتَابَتْ قَالَ عِدَّتُهَا تِسْعَةُ أَشْهُرٍ قُلْتُ فَإِنَّهَا ارْتَابَتْ بَعْدَ تِسْعَةِ أَشْهُرٍ قَالَ إِنَّمَا الْحَمْلُ تِسْعَةُ أَشْهُرٍ قُلْتُ فَتَزَوَّجُ قَالَ تَحْتَاطُ بِثَلَاثَةِ أَشْهُرٍ قُلْتُ فَإِنَّهَا ارْتَابَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ قَالَ لَيْسَ عَلَيْهَا رِيبَةٌ تَتَزَوَّجُ

Humayd ibn Ziyad has narrated from ibn Sama’ah and Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al Jabbar from Safwan from Muhammad ibn Hakim who has said the following:

‘I once asked the virtuous servant-asws about the case of a woman who is young and women like her experience Hayd (menses). Her husband divorces her and her Hayd stops. How long is her waiting period? He-asws said, ‘It is three months.’ I then said that she after three months became married and after going with her husband it was found that she is pregnant. He-asws said. ‘This cannot happen. O ibn Hakim. Stoppage of Hayd is because of two reasons. It is because of disorder in Hayd in which case husbands were lawful for her, but she was not pregnant or that she is pregnant in which case it becomes apparent in three months because Allah-azwj, most Majestic. most Glorious, has set a time for it in which lime pregnancy becomes  apparent.’   I  then  asked,   ‘What happens  if she  has any doubts?’ He-asws said, ‘Her ‘Iddah (waiting period) is nine months.’ I then said that she after nine months has doubts. He-asws said, ‘Pregnancy is for nine months only.’ I then asked if she could marry. He-asws said, ‘She must observe precaution for three months.’ I then said that she has doubts after three months.’ He-asws said, ‘There is no doubt in her case, so she can marry if she wants.’

5-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ع قَالَ قُلْتُ لَهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ فَلَمَّا مَضَتْ ثَلَاثَةُ أَشْهُرٍ ادَّعَتْ حَبَلًا قَالَ يُنْتَظَرُ بِهَا تِسْعَةَ أَشْهُرٍ قَالَ قُلْتُ فَإِنَّهَا ادَّعَتْ بَعْدَ ذَلِكَ حَبَلًا قَالَ هَيْهَاتَ هَيْهَاتَ إِنَّمَا يَرْتَفِعُ الطَّمْثُ مِنْ ضَرْبَيْنِ إِمَّا حَبَلٍ بَيِّنٍ وَ إِمَّا فَسَادٍ مِنَ الطَّمْثِ وَ لَكِنَّهَا تَحْتَاطُ بِثَلَاثَةِ أَشْهُرٍ بَعْدُ وَ قَالَ أَيْضاً فِي الَّتِي كَانَتْ تَطْمَثُ ثُمَّ يَرْتَفِعُ طَمْثُهَا سَنَةً كَيْفَ تُطَلَّقُ قَالَ تُطَلَّقُ بِالشُّهُودِ فَقَالَ لِي بَعْضُ مَنْ قَالَ إِذَا أَرَادَ أَنْ يُطَلِّقَهَا وَ هِيَ لَا تَحِيضُ وَ قَدْ كَانَ يَطَؤُهَا اسْتَبْرَأَهَا بِأَنْ تَمَسَّكَ عَنْهَا ثَلَاثَةَ أَشْهُرٍ مِنَ الْوَقْتِ الَّذِي تَبِينُ فِيهِ الْمُطَلَّقَةُ الْمُسْتَقِيمَةُ الطَّمْثِ فَإِنْ ظَهَرَ بِهَا حَبَلٌ وَ إِلَّا طَلَّقَهَا تَطْلِيقَةً بِشَاهِدَيْنِ فَإِنْ تَرَكَهَا ثَلَاثَةَ أَشْهُرٍ فَقَدْ بَانَتْ بِوَاحِدَةٍ وَ إِذَا أَرَادَ أَنْ يُطَلِّقَهَا ثَلَاثَ تَطْلِيقَاتٍ تَرَكَهَا شَهْراً ثُمَّ رَاجَعَهَا ثُمَّ طَلَّقَهَا ثَانِيَةً ثُمَّ أَمْسَكَ عَنْهَا ثَلَاثَةَ أَشْهُرٍ يَسْتَبْرِئُهَا فَإِنْ ظَهَرَ بِهَا حَبَلٌ فَلَيْسَ لَهُ أَنْ يُطَلِّقَهَا إِلَّا وَاحِدَةً

A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa from Yunus from Muhammad ibn Hakim who has said the following:

‘I once asked abu ‘Abd Allah-asws or abu al-Hassan-asws about the case of a man who divorces his wife and after three months she claims to be pregnant. He-asws said.  ‘There is a waiting for her for nine months.’ I then said, ‘She has claimed to be pregnant after that. He-asws said, ‘This is far from reality. Hayd (menses) stops for two reasons, because of a clear pregnancy or disorder in Havel. However, she can remain cautious for three months thereafter.’ ‘He (the narrator) also asked about a woman who experienced Hayd and then it stopped after one year and about how she is divorced. He-asws said, ‘She is divorced in the presence of witnesses.’

بَابُ نَفَقَةِ الْحُبْلَى الْمُطَلَّقَةِ

Maintenance of Pregnant Divorced Women

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ الْحَامِلُ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ عَلَيْهِ نَفَقَتُهَا بِالْمَعْرُوفِ حَتَّى تَضَعَ حَمْلَهَا

Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Aseni ibn Hamid from Muhammad ibn Qays who has said the following:

‘Abu Ja’far-asws has said, ‘Waiting period of a pregnant divorcee expires at childbirth and he must pay for her maintenance in fairness until childbirth.’

2-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا طَلَّقَ الرَّجُلُ الْمَرْأَةَ وَ هِيَ حُبْلَى أَنْفَقَ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا فَإِذَا وَضَعَتْهُ أَعْطَاهَا أَجْرَهَا وَ لَا يُضَارَّهَا إِلَّا أَنْ يَجِدَ مَنْ هُوَ أَرْخَصُ أَجْراً مِنْهَا فَإِنْ هِيَ رَضِيَتْ بِذَلِكَ الْأَجْرِ فَهِيَ أَحَقُّ بِابْنِهَا حَتَّى تَفْطِمَهُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isma’il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following:

’Abu ‘Abd Allah-asws has said, ‘If a man divorces his pregnant wife he must pay for her maintenance until childbirth. When she gives birth, he must pay her wages without causing any harm to her, unless he finds someone who breast feeds for less. If she also agrees for less then she has the priority to have her son until weaning.’

3-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْحُبْلَى الْمُطَلَّقَةُ يُنْفَقُ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا وَ هِيَ أَحَقُّ بِوَلَدِهَا إِنْ تُرْضِعْهُ بِمَا تَقْبَلُهُ امْرَأَةٌ أُخْرَى إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لا تُضَارَّ والِدَةٌ بِوَلَدِها وَ لا مَوْلُودٌ لَهُ بِوَلَدِهِ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ قَالَ كَانَتِ الْمَرْأَةُ مِنَّا تَرْفَعُ يَدَهَا إِلَى زَوْجِهَا إِذَا أَرَادَ مُجَامَعَتَهَا فَتَقُولُ لَا أَدَعُكَ لِأَنِّي أَخَافُ أَنْ أَحْمِلَ عَلَى وَلَدِي وَ يَقُولُ الرَّجُلُ لَا أُجَامِعُكِ إِنِّي أَخَافُ أَنْ تَعْلَقِي فَأَقْتُلَ وَلَدِي فَنَهَى اللَّهُ عَزَّ وَ جَلَّ أَنْ تُضَارَّ الْمَرْأَةُ الرَّجُلَ وَ أَنْ يُضَارَّ الرَّجُلُ الْمَرْأَةَ وَ أَمَّا قَوْلُهُ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ فَإِنَّهُ نَهَى أَنْ يُضَارَّ بِالصَّبِيِّ أَوْ يُضَارَّ أُمُّهُ فِي رَضَاعِهِ وَ لَيْسَ لَهَا أَنْ تَأْخُذَ فِي رَضَاعِهِ فَوْقَ حَوْلَيْنِ كَامِلَيْنِ وَ إِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا قَبْلَ ذَلِكَ كَانَ حَسَناً وَ الْفِصَالُ هُوَ الْفِطَامُ

Ali has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

‘A pregnant divorcee must receive her maintenance until childbirth, and she has the priority to breastfeed the child for wages equal to what another woman asks. Allah-azwj most Majestic, most Glorious, has said, ‘A mother must not be harmed because of her child or the father because of the child and the heirs also bear such responsibility.’ (2:232) He-asws said, ‘A woman (from us) would raise her hand before her husband, when he wanted to go to bed with her, and say, ‘ i do not want to allow you because I fear of becoming pregnant with my child.’ The man would say, ‘I do not want to go to bed with you because for fear of your suspension and I kill my child. Allah-azwj prohibited a woman’s harming a man or a man’s harming a woman’ and His words ‘. . , the heirs also bear the same responsibility is a prohibition against harming the child or his mother in breastfeeding. She must not charge for breastfeeding for more than two complete years. If they with mutual agreement wean the child before such time, it is fine.’

4-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هِيَ حُبْلَى قَالَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ عَلَيْهِ نَفَقَتُهَا حَتَّى تَضَعَ حَمْلَهَا

Muhammad ibn Yaliya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from Hammad ibn ‘Isa from ‘Abd Allah ibn al-Mughirah from ‘Abd Allah ibn Sinan who has said the following:

‘About the case of a woman who is pregnant and is divorced, abu ‘Abd Allah-asws has said, ‘Her waiting period ends with childbirth and he must pay for her maintenance until she gives birth.’

بَابُ أَنَّ الْمُطَلَّقَةَ ثَلَاثاً لَا سُكْنَى لَهَا وَ لَا نَفَقَةَ

A Woman Divorce 3-Times is not Entitled to Lodging or Maintenance

1-  أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ كُلِّهِمْ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ الْمُطَلَّقَةَ ثَلَاثاً لَيْسَ لَهَا نَفَقَةٌ عَلَى زَوْجِهَا إِنَّمَا هِيَ لِلَّتِي لِزَوْجِهَا عَلَيْهَا رَجْعَةٌ

Al-‘Abbas al-Razza from Ayyub ibn Nuh and Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhari from and Humayd ibn Ziyad from ibn Sama’ah all from Safwan ibn Yahya from Musa ibn Bakr from Zurarah who has said the following:

‘Abu Ja’far-asws has said, ‘A woman divorced three times does not have the right to ask for her maintenance from her husband. Such right becomes due on a husband who has the right to go back to her.’

2-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ ثَلَاثاً عَلَى السُّنَّةِ هَلْ لَهَا سُكْنَى أَوْ نَفَقَةٌ قَالَ لَا

Humayd ibn Ziyad has narrated from ibn Sama’ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a woman who is divorced three times according to Sunnah: if she deserves maintenance and accommodation. He-asws said, ‘No. it does not apply to her case.’

3-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى أَوْ رَجُلٍ عَنْ حَمَّادٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنِ الْمُطَلَّقَةِ ثَلَاثاً أَ لَهَا سُكْنَى وَ نَفَقَةٌ قَالَ حُبْلَى هِيَ قُلْتُ لَا قَالَ لَا

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa or a man from Hammad from Shu’ayb from abu Basir who has said the following:

‘Once abu ‘Abd Allah-asws was asked about the case of a woman who is divorced three times; if she deserves maintenance and accommodation. He-asws asked, ‘Is she pregnant?’ I replied, ‘No, she is not pregnant.’ He-asws said, ‘No, She docs not deserve.’

4-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ الْمُطَلَّقَةُ ثَلَاثاً لَيْسَ لَهَا نَفَقَةٌ عَلَى زَوْجِهَا إِنَّمَا ذَلِكَ لِلَّتِي لِزَوْجِهَا عَلَيْهَا رَجْعَةٌ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al -Hakam from Musa ibn Bakr from Zurarah who has said the following:

‘Abu Ja’far-asws has said, ‘A woman who is divorced three times does not deserve maintenance from her husband; it is for the one whose husband has the right to go back to her.’

5-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قُلْتُ الْمُطَلَّقَةُ ثَلَاثاً أَ لَهَا سُكْنَى أَوْ نَفَقَةٌ فَقَالَ حُبْلَى هِيَ فَقُلْتُ لَا قَالَ لَيْسَ لَهَا سُكْنَى وَ لَا نَفَقَةٌ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn Msa from Sama’ah who has said the following:

‘I once asked him-asws about the case of a woman who is divorced three times: if she deserves maintenance and accommodation. He-asws asked, ‘Is she pregnant?’ I replied, ‘No, she is not pregnant.’ He-asws said, ‘No, she does not deserve it.’

بَابُ مُتْعَةِ الْمُطَلَّقَةِ

Benefits for a Divorced Woman

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ أَ يُمَتِّعُهَا قَالَ نَعَمْ أَ مَا يُحِبُّ أَنْ يَكُونَ مِنَ الْمُحْسِنِينَ ‏أَ مَا يُحِبُّ أَنْ يَكُونَ مِنَ الْمُتَّقِينَ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn al-Bakhtariy who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who divorces his wife: if he can benefit her. He-asws said, ‘Yes, does he not want to be of the people of good deeds, does he not want to be of the pious people?’

2-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْبَزَنْطِيِّ قَالَ ذَكَرَ بَعْضُ أَصْحَابِنَا أَنَّ مُتْعَةَ الْمُطَلَّقَةِ فَرِيضَةٌ

Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Sahl ibn Ziyad from al-Bazantiy who has said the following:

‘Certain persons of our people have mentioned that benefiting a divorced woman is obligatory.’

3-  أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيُّ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ قَالَ مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ وَ كَيْفَ لَا يُمَتِّعُهَا وَ هِيَ فِي عِدَّتِهَا تَرْجُوهُ وَ يَرْجُوهَا وَ يُحْدِثُ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا مَا يَشَاءُ وَ قَالَ إِذَا كَانَ الرَّجُلُ مُوَسَّعاً عَلَيْهِ مَتَّعَ امْرَأَتَهُ بِالْعَبْدِ وَ الْأَمَةِ وَ الْمُقْتِرُ يُمَتِّعُ بِالْحِنْطَةِ وَ الشَّعِيرِ وَ الزَّبِيبِ وَ الثَّوْبِ وَ الدَّرَاهِمِ وَ إِنَّ الْحَسَنَ بْنَ عَلِيٍّ ع مَتَّعَ امْرَأَةً لَهُ بِأَمَةٍ وَ لَمْ يُطَلِّقِ امْرَأَةً إِلَّا مَتَّعَهَا

Ahmad ibn Muhammad from ibn abu Nasr has narrated from al-Bazantiy from ‘Abd al-Karim from al-Halabiy who has said the following:

‘About the words of Allah-azwj most Majestic, most Glorious, ‘. . . divorced women have rights on the pious ones,’ (2:241) abu ‘Abd Allah-asws has said. ‘It is benefiting her after her waiting period ends. An affluent man or one who is not affluent, each must benefit according to their abilities. During the waiting period, however, why he should not benefit her when she is in waiting period and hopes for him as well as he hopes for her that Allah-azwj, as He wills, may make something happen for them?’ He-asws said, ‘If a man is affluent he benefits his wife with servants and a not-so-affluent one benefits with wheat [and barley], raisins, clothes and dirham. Al-Hassan ibn Ali-asws benefited his wife with slave-girl. He-asws benefited all the women that he divorced.’

4-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَان َ بْنِ عِيسَى عَنْ سَمَاعَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ قَالَ مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ قَالَ كَيْفَ يُمَتِّعُهَا فِي عِدَّتِهَا وَ هِيَ تَرْجُوهُ وَ يَرْجُوهَا وَ يُحْدِثُ اللَّهُ مَا يَشَاءُ أَمَا إِنَّ الرَّجُلَ الْمُوسِعَ يُمَتِّعُ الْمَرْأَةَ بِالْعَبْدِ وَ الْأَمَةِ وَ يُمَتِّعُ الْفَقِيرُ بِالْحِنْطَةِ [بِالتَّمْرِ] وَ الزَّبِيبِ وَ الثَّوْبِ وَ الدَّرَاهِمِ وَ إِنَّ الْحَسَنَ بْنَ عَلِيٍّ ع مَتَّعَ امْرَأَةً طَلَّقَهَا بِأَمَةٍ وَ لَمْ يَكُنْ يُطَلِّقُ امْرَأَةً إِلَّا مَتَّعَهَا  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ إِلَّا أَنَّهُ قَالَ وَ كَانَ الْحَسَنُ بْنُ عَلِيٍّ ع يُمَتِّعُ نِسَاءَهُ بِالْأَمَةِ

Humayd ibn Ziyad has narrated from Sama’ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama’ah all from abu ‘Abd Allah-asws who has said the following:

‘About the words of Allah-azwj. ‘ . . , divorced women must be benefited with fairness; it is a right on the pious ones’, abu ‘Abd Allah-asws has stated this Hadith. ‘It is after the end of waiting period, and about, ‘an affluent man and one not-so-affluent each according to their abilities’, he-asws said, ‘Why should he not benefit her during her waiting period when she hopes and he hopes that Allah-azwj by His will may make something good to happen for them? An affluent man must benefits his woman with servant and one not affluent, benefit with wheat, (dates), raisins, clothes and dirham. Al-Hassan ibn Ali-asws benefited the woman he divorced with slave-girl. He-asws benefited all the women he divorced.’

Humayd ibn Ziyad has narrated from ibn Sama’ah from Muhammad ibn Ziyad from Mu’awiyah ibn ‘Ammar from abu ‘Abd Allah-asws, a similar Hadith except that he has said, ‘Al-Hassan ibn Ali-asws would benefit his women with slave-girls.’

5-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ‏ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ مَا أَدْنَى ذَلِكَ الْمَتَاعِ إِذَا كَانَ مُعْسِراً لَا يَجِدُ قَالَ خِمَارٌ أَوْ شِبْهُهُ

A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from ‘Abd al-Karim from abu Nasr who has said the following:

‘I once asked abu Ja’f’ar-asws about the words of Allah-azwj, ‘. . . divorced women must be benefited with fairness. It is a right on the pious ones,’ and about what is the minimum of such benefits if one is not affluent. He-asws said, ‘It is a scarf or similar things.’

بَابُ مَا لِلْمُطَلَّقَةِ الَّتِي لَمْ يُدْخَلْ بِهَا مِنَ الصَّدَاقِ

The Rights of a Divorced Woman of mahr

1-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَقَدْ بَانَتْ مِنْهُ وَ تَتَزَوَّجُ إِنْ شَاءَتْ مِنْ سَاعَتِهَا وَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ الْمَهْرِ وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا مَهْراً فَلْيُمَتِّعْهَا

Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and al-‘Abbas Muhammad ibn Ja’far al-Razzaz from Ayyub ibn Null and Humayd ibn Ziyad has narrated from ibn Sama’ah all from Safwan from ibn Muskan from abu Basir who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘If a man divorces his wife before going to bed with her, she becomes stranger to him and she can marry if she wants in the same hour after divorce. If mahr (dower) is set, she deserves one-half of it but if mahr (dower) is not set he must benefit her.’

2-  صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ وَ عَلِيٌّ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَ قَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ ما فَرَضْتُمْ إِلَّا أَنْ يَعْفُونَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ قَالَ هُوَ الْأَبُ أَوِ الْأَخُ أَوِ الرَّجُلُ يُوصَى إِلَيْهِ وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ فَيَبْتَاعُ لَهَا فَتُجِيزُ فَإِذَا عَفَا فَقَدْ جَازَ

Safwan has narrated from in from abu Basir and Ali has narrated from his father and A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from ‘Uthman ibn ‘Isa from Sama’ah all from abu ‘Abd Allah-asws who has said the following:

‘The following are the words of Allah-azwj. ‘If you divorce them before you touch them and if you have set mahr (dower) for them that must be paid them one-half of it is payable unless it is waved or one who has authority in the matter of marriage waves it.’ (2:237) Abu ‘Abd Allah-asws has said, ‘O people with such authority is father, or brother or the executor of the will and those whose command in the assets of the woman is effective to buy certain things and she authorizes, if such person waves, then it is permissible.’

3-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهِ نِصْفُ الْمَهْرِ إِنْ كَانَ فَرَضَ لَهَا شَيْئاً وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا فَلْيُمَتِّعْهَا عَلَى نَحْوِ مَا يُمَتَّعُ مِثْلُهَا مِنَ النِّسَاءِ قَالَ وَ قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ قَالَ هُوَ الْأَبُ وَ الْأَخُ وَ الرَّجُلُ يُوصَى إِلَيْهِ وَ الرَّجُلُ يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ فَيَبِيعُ لَهَا وَ يَشْتَرِي لَهَا فَإِذَا عَفَا فَقَدْ جَازَ

Ali has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

‘About the ease of a man who divorces his wife before going to bed with her, abu ‘Abd Allah-asws has stated this Hadith. ‘He owes to her one-half of mahr (dower) if he has set something for her; but if he has not set anything for her he must benefit her like the benefits that similar women receive.’ The words of Allah-azwj, say, ‘. . . or it is waived by the one who has authority in the matters of marriage. . .’ He-asws said. ‘Of such people is father, or a brother or the executor of the will or a man who is authorized in dealing with the assets of the woman to buy for her and he buys if he waves, it then is effective.’

الكافي ج : 6 ص : 107

4-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ‏ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ تَزَوَّجَ امْرَأَةً عَلَى مِائَةِ شَاةٍ ثُمَّ سَاقَ إِلَيْهَا الْغَنَمَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا وَ قَدْ وَلَدَتِ الْغَنَمُ قَالَ إِنْ كَانَتِ الْغَنَمُ حَمَلَتْ عِنْدَهُ رَجَعَ بِنِصْفِهَا وَ نِصْفِ أَوْلَادِهَا وَ إِنْ لَمْ يَكُنِ الْحَمْلُ عِنْدَهُ رَجَعَ بِنِصْفِهَا وَ لَمْ يَرْجِعْ مِنَ الْأَوْلَادِ بِشَيْ‏ءٍ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ إِلَّا أَنَّهُ قَالَ سَاقَ إِلَيْهَا غَنَماً وَ رَقِيقاً فَوَلَدَتِ الْغَنَمُ وَ الرَّقِيقُ

Ali has narrated from his father from ibn abu ‘Umayr from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who marries a woman and sets a malir (dower) of one hundred sheep. He then delivers them to her, then divorces her before going to bed with her and the sheep have given birth to their young. He-asws said, ‘If the sheep had become pregnant with him she must return one-half of them and one-half of the young ones; but if they did not become pregnant with him she must return one-half of the sheep but not the young ones.’ Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurarah who has narrated the following: ‘He has narrated a similar Hadith from abu ‘Abd Allah-asws except that he has said. ‘He delivered sheep and slaves, then sheep and slaves gave birth.’

5-  مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ الرَّتْقَاءَ أَوِ الْجَارِيَةَ الْبِكْرَ فَيُطَلِّقُهَا سَاعَةً تُدْخَلُ عَلَيْهِ فَقَالَ هَاتَانِ يَنْظُرُ إِلَيْهِمَا مَنْ يُوثَقُ بِهِ مِنَ النِّسَاءِ فَإِنْ كُنَّ عَلَى حَالِهِنَّ كَمَا أُدْخِلْنَ عَلَيْهِ فَإِنَّ لَهُنَّ نِصْفَ الصَّدَاقِ الَّذِي فَرَضَ لَهَا وَ لَا عِدَّةَ عَلَيْهَا مِنْهُ

Muhammad has narrated from Ahmad from ibn Mahbub. from ibn Bukayr from ibn Ri’ab from Zurarah who has said the following:

‘About the case of a man who marries a non-virgin woman or a virgin one and divorces her in the hour that she enters his house, abu Ja’farasws has stated this Hadith. ‘Trustworthy women must examine them and if they find such woman with the condition before she came to him then she deserves one-half of the mahr (dower) which is set for her and she does not need to count any waiting period.’

6-  مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً بِأَلْفِ دِرْهَمٍ فَأَعْطَاهَا عَبْداً لَهُ آبِقاً وَ بُرْدَ حِبَرَةٍ بِالْأَلْفِ الَّتِي أَصْدَقَهَا فَقَالَ إِذَا رَضِيَتْ بِالْعَبْدِ وَ كَانَ قَدْ عَرَفَتْهُ فَلَا بَأْسَ إِذَا هِيَ قَبَضَتِ الثَّوْبَ وَ رَضِيَتْ بِالْعَبْدِ قُلْتُ فَإِنْ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَا مَهْرَ لَهَا وَ تَرُدُّ عَلَيْهِ خَمْسَمِائَةِ دِرْهَمٍ وَ يَكُونُ الْعَبْدُ لَهَا

Muhammad ibn Ahmad has narrated from ibn Mahbub from Jamil ibn Salih from al-Fudayl ibn Yasar who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who marries a woman and sets a mahr (dower) of one thousand dirham and gives her a runaway slave and a gown of Hibr for the one thousand set as mahr (dower). He-asws said, ‘If she knows about the slave and has agreed, then it is not unlawful if she has taken delivery of the cloths and has agreed about the slave.’ I then asked, ‘What happens if he divorces her before going to bed with her? He-asws said, ‘She has no mahr (dower) and she must return five hundred dirham and the slave is for her.’

7-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ جَعَلَ صَدَاقَهَا أَبَاهَا عَلَى أَنْ تَرُدَّ عَلَيْهِ أَلْفَ دِرْهَمٍ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا مَا يَنْبَغِي لَهَا أَنْ تَرُدَّ عَلَيْهِ وَ إِنَّمَا لَهَا نِصْفُ الْمَهْرِ وَ أَبُوهَا شَيْخٌ قِيمَتُهُ خَمْسُمِائَةِ دِرْهَمٍ وَ هُوَ يَقُولُ لَوْ لَا أَنْتُمْ لَمْ أَبِعْهُ بِثَلَاثَةِ آلَافِ دِرْهَمٍ فَقَالَ لَا يُنْظَرُ فِي قَوْلِهِ وَ لَا تَرُدُّ عَلَيْهِ شَيْئاً

Humayd ibn Ziyad has narrated from ibn Sama’ah from more than one person from Aban ibn ‘Uthman from ibn abu Ya’fur who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who marries a woman and has set her father as her mahr (dower) and that she must return one thousand dirham to him. He then divorces her before going to bed with her. What must she return to him when she deserves only one-half of the mahr (dower )? Her father is an old man who is worth only five hundred dirham and he says, ‘Were it not because of you I would not sell him for three thousand dirhani. He-asws said, ‘His words are not considered and not anything is returned to him.’

8-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ رَزِينٍ عَنْ شِهَابٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً بِأَلْفِ دِرْهَمٍ فَأَدَّاهَا إِلَيْهَا فَوَهَبَتْهَا لَهُ وَ قَالَتْ أَنَا فِيكَ أَرْغَبُ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ يَرْجِعُ عَلَيْهَا بِخَمْسِمِائَةِ دِرْهَمٍ

Muhammad ibn Yahya has narrated from .Ahmad ibn Muhammad from ibn Mahbub from Salih ibn Razin from Shihab who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who marries a woman for one thousand dirham and pays to her; but she gives it as a gift to him and says, ‘I am interested in you.’ He then divorces her before going to bed with her.’ He-asws said, ‘He must return to her five hundred dirham.’

الكافي ج : 6 ص : 108

9-  مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأَمْهَرَهَا أَلْفَ دِرْهَمٍ وَ دَفَعَهَا إِلَيْهَا فَوَهَبَتْ لَهُ خَمْسَمِائَةِ دِرْهَمٍ وَ رَدَّتْهَا عَلَيْهِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ تَرُدُّ عَلَيْهِ الْخَمْسَمِائَةِ دِرْهَمٍ الْبَاقِيَةَ لِأَنَّهَا إِنَّمَا كَانَتْ لَهَا خَمْسُمِائَةِ دِرْهَمٍ فَهِبَتُهَا إِيَّاهَا لَهُ وَ لِغَيْرِهِ سَوَاءٌ

Muhammad has narrated from Ahmad from Muhammad ibn ‘Isma’il from Mansur ibn Yunus from ibn ‘Udhaynah from Muhammad ibn Muslim who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who marries a woman and sets a mahr (dower) of one thousand dirham and pays it to her. She then keeps five hundred and returns five hundred to him as gift. He then divorces before going to bed with her. He-asws said, ‘She must return the other five hundred because five hundred belonged to her. Her giving as gift to him or others is the same.’

10-  مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ تَزَوَّجَ امْرَأَةً وَ أَمْهَرَهَا أَبَاهَا وَ قِيمَةُ أَبِيهَا خَمْسُمِائَةِ دِرْهَمٍ عَلَى أَنْ تُعْطِيَهُ أَلْفَ دِرْهَمٍ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَيْسَ عَلَيْهَا شَيْ‏ءٌ

Muhammad has narrated from Ahmad from al-Husayn ibn Sa’id from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from ‘Ubayd ibn Zurarah who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who marries a woman and sets her (slave) father as her mahr (dower). His price is five hundred dirham; then he divorces before going to bed with her.’ He-asws said, ‘She does not owe anything to him.’

11-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهِ نِصْفُ الْمَهْرِ إِنْ كَانَ فَرَضَ لَهَا شَيْئاً وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا شَيْئاً فَلْيُمَتِّعْهَا عَلَى نَحْوِ مَا يُمَتَّعُ بِهِ مِثْلُهَا مِنَ النِّسَاءِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from All ibn al -Hakam from AH ibn abu Hamzah from abu Basir who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who divorces his wife before going to bed with her. He-asws said, ‘He owes to her one-half of the mahr (dower) if he has set mahr (dower) for her, but if he has not set anything for her then he must benefit her in a fair manner as it is done with women similar to her.’

12-  مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع فِي رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى عَبْدٍ وَ امْرَأَتِهِ فَسَاقَهُمَا إِلَيْهَا فَمَاتَتِ امْرَأَةُ الْعَبْدِ عِنْدَ الْمَرْأَةِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ إِنْ كَانَ قَوَّمَهَا عَلَيْهَا يَوْمَ تَزَوَّجَهَا فَإِنَّهُ يُقَوَّمُ الْعَبْدُ الْبَاقِي بِقِيمَتِهِ ثُمَّ يُنْظَرُ مَا بَقِيَ مِنَ الْقِيمَةِ الَّتِي تَزَوَّجَهَا عَلَيْهَا فَتَرُدُّ الْمَرْأَةُ عَلَى الزَّوْجِ ثُمَّ يُعْطِيهَا الزَّوْجُ النِّصْفَ مِمَّا صَارَ إِلَيْهِ

Muhammad ibn Yahya in a marfu’ manner has narrated from Sshaq ibn ‘Ammar who has said the following:

‘This is the case of a man who marries a woman for a slave with his wife. He delivers them to her then the wife of the slave dies in the possession of the woman; then he divorces her before going to bed with her. Abu al-Hassan al-Awwal-asws has said, ‘If he had appraised her for her on the day of marriage he then appraises the slave. He then counts the difference of the day of marriage which she must return to him, then he gives her one-half of what he has received back.’

13-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ فِي الْمَرْأَةِ تَزَوَّجُ عَلَى الْوَصِيفِ فَيَكْبَرُ عِنْدَهَا فَيَزِيدُ أَوْ يَنْقُصُ ثُمَّ يُطَلِّقُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهَا نِصْفُ قِيمَتِهِ يَوْمَ دُفِعَ إِلَيْهَا لَا يُنْظَرُ فِي زِيَادَةٍ وَ لَا نُقْصَانٍ

Ali ibu Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following:

‘Abu ‘Abd Allah-asws has said that ‘Amir al-Mu’minin-asws has said this. ‘If a woman marries for a woman as mahr (dower) who grows with her whereby her price increases or reduces, then he divorces her before going to bed with her. She must give back half of the price of the day it was given to her regardless of any increase or decrease.’

14-  وَ بِهَذَا الْإِسْنَادِ فِي الرَّجُلِ يُعْتِقُ أَمَتَهُ فَيَجْعَلُ عِتْقَهَا مَهْرَهَا ثُمَّ يُطَلِّقُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ تَرُدُّ عَلَيْهِ نِصْفَ قِيمَتِهَا تُسْتَسْعَى فِيهَا

Through the same chain of narrators as that of the previous Hadith the following is narrated:

‘About the case of a man who sets his slave-girl free then sets her freedom as her mahr (dower) then divorces before going to bed with her. He-asws said, ‘She must return one-half of her price and must work to pay the rest.’

بَابُ مَا يُوجِبُ الْمَهْرَ كَمَلًا

The Issue that Completes mahr

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ دَخَلَ بِامْرَأَةٍ قَالَ إِذَا الْتَقَى الْخِتَانَانِ وَجَبَ الْمَهْرُ وَ الْعِدَّةُ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who has married a woman and has gone to bed with her. He-asws said, ‘When the two organs meet mahr (dower) become obligatory.’

2-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا الْتَقَى الْخِتَانَانِ وَجَبَ الْمَهْرُ وَ الْعِدَّةُ وَ الْغُسْلُ

Ali has narrated from his father from ibn abu ‘Umayr from Hafs ibn al-Bakhtariy who has said the following:

‘Abu ‘Abd Allah-asws has said. ‘When the two organs meet, mahr (dower), waiting period and Ghusl (bath) become obligatory.’

3-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا أَوْلَجَهُ فَقَدْ وَجَبَ الْغُسْلُ وَ الْجَلْدُ وَ الرَّجْمُ وَ وَجَبَ الْمَهْرُ

A number of our people have narrated from Sah! ibn Ziyad and Ali ibn Ibrahim has narrated from his father from all ibn abu Nasr from Dawud ibn Sarhan who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘If he makes it penetrate Ghusl (bath), whipping, stoning and mahr (dower) become obligatory.’

4-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مُلَامَسَةُ النِّسَاءِ هُوَ الْإِيقَاعُ بِهِنَّ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘Touching women is falling upon them (going to bed with them).’

5-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأَغْلَقَ بَاباً وَ أَرْخَى سِتْراً وَ لَمَسَ وَ قَبَّلَ ثُمَّ طَلَّقَهَا أَ يُوجِبُ عَلَيْهِ الصَّدَاقَ قَالَ لَا يُوجِبُ عَلَيْهِ الصَّدَاقَ إِلَّا الْوِقَاعُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Yunus ibn Ya’qub who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who marries a woman, closes the door, pulls the curtains, touches and kisses her; then divorces: if mahr (dower) becomes obligatory. He-asws said, ‘Mahr (dower) becomes obligatory only after sexual intercourse.’

6-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلَهُ أَبِي وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأُدْخِلَتْ عَلَيْهِ فَلَمْ يَمَسَّهَا وَ لَمْ يَصِلْ إِلَيْهَا حَتَّى طَلَّقَهَا هَلْ عَلَيْهَا عِدَّةٌ مِنْهُ فَقَالَ إِنَّمَا الْعِدَّةُ مِنَ الْمَاءِ قِيلَ لَهُ فَإِنْ كَانَ وَاقَعَهَا فِي الْفَرْجِ وَ لَمْ يُنْزِلْ فَقَالَ إِذَا أَدْخَلَهُ وَجَبَ الْغُسْلُ وَ الْمَهْرُ وَ الْعِدَّةُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following:

‘Abu Basir once asked abu ‘Abd Allah-asws when I was also there, about a man who marries a woman, goes to her but does not touch or approach her before divorcing if she needs to count waiting period. He-asws said, ‘Waiting period is because of fluid discharge.’ It was asked, ‘What happens if there is sexual intercourse without semen discharge?’ He-asws said, ‘If he inserts it Ghusl (bath), mahr (dower) and waiting period become obligatory.’

7-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ الْمَرْأَةَ وَ قَدْ مَسَّ كُلَّ شَيْ‏ءٍ مِنْهَا إِلَّا أَنَّهُ لَمْ يُجَامِعْهَا أَ لَهَا عِدَّةٌ فَقَالَ ابْتُلِيَ أَبُو جَعْفَرٍ ع بِذَلِكَ فَقَالَ لَهُ أَبُوهُ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ إِذَا أَغْلَقَ بَاباً وَ أَرْخَى سِتْراً وَجَبَ الْمَهْرُ وَ الْعِدَّةُ قَالَ ابْنُ أَبِي عُمَيْرٍ اخْتَلَفَ الْحَدِيثُ فِي أَنَّ لَهَا الْمَهْرَ كَمَلًا وَ بَعْضُهُمْ قَالَ نِصْفُ الْمَهْرِ وَ إِنَّمَا مَعْنَى ذَلِكَ أَنَّ الْوَالِيَ إِنَّمَا يَحْكُمُ بِالْحُكْمِ الظَّاهِرِ إِذَا أَغْلَقَ الْبَابَ وَ أَرْخَى السِّتْرَ وَجَبَ الْمَهْرُ وَ إِنَّمَا هَذَا عَلَيْهَا إِذَا عَلِمَتْ أَنَّهُ لَمْ يَمَسَّهَا فَلَيْسَ لَهَا فِيمَا بَيْنَهَا وَ بَيْنَ اللَّهِ إِلَّا نِصْفُ الْمَهْرِ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who divorces a woman whom he has touched without sexual intercourse if waiting period is obligatory. He-asws said. ‘Abu Ja’far-asws had faced such a condition and his father, Ali ibn al-Husayn-asws said, ‘When doors are closed and curtains are pulled down mahr (dower) and waiting period become necessary.’

Ibn abu ‘ Umayr has said that Ahadith are not the same about this issue if mahr (dower) is complete or not. Certain ones have said that it is one-half of mahr (dower) and it means that a judge rules according to apparent condition of a case. When the doors are closed and curtains arc pulled down mahr (dower) becomes obligatory. It is up to her when she knows before Allah-azwj that he has not touched then she deserves only half of rnahr (dower).’

8-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَتَزَوَّجُ الْمَرْأَةَ فَيُرْخِي عَلَيْهِ وَ عَلَيْهَا السِّتْرَ وَ يُغْلِقُ الْبَابَ ثُمَّ يُطَلِّقُهَا فَتُسْأَلُ الْمَرْأَةُ هَلْ أَتَاكِ فَتَقُولُ مَا أَتَانِي وَ يُسْأَلُ هُوَ هَلْ أَتَيْتَهَا فَيَقُولُ لَمْ آتِهَا فَقَالَ لَا يُصَدَّقَانِ وَ ذَلِكَ أَنَّهَا تُرِيدُ أَنْ تَدْفَعَ الْعِدَّةَ عَنْ نَفْسِهَا وَ يُرِيدُ هُوَ أَنْ يَدْفَعَ الْمَهْرَ عَنْ نَفْسِهِ يَعْنِي إِذَا كَانَا مُتَّهَمَيْنِ

A number of our people have narrated from Sahl ibn Ziyad from ibn Ri’ab from abu Basir who has said the following:

‘I once asked abu ‘Abd Allah, asws, about the case of a man who marries a woman; then pulls the curtains down upon himself and on her and closes the door; then divorces her and the woman is asked, ‘Did he come to you? She says, ‘No, he did not come to me.’ He then is asked. ‘Did you go to her?’ He says, ‘No. I did go to her.’ He (the Imam) said, ‘Their words are not accepted because she wants to avoid waiting period from herself and he wants to avoid mahr (dower), meaning when they are accused.’

9-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ع قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ فَيَدْخُلُ بِهَا فَيُغْلِقُ بَاباً وَ يُرْخِي سِتْراً عَلَيْهَا وَ يَزْعُمُ أَنَّهُ لَمْ يَمَسَّهَا وَ تُصَدِّقُهُ هِيَ بِذَلِكَ عَلَيْهَا عِدَّةٌ قَالَ لَا قُلْتُ فَإِنَّهُ شَيْ‏ءٌ دُونَ شَيْ‏ءٍ قَالَ إِنْ أَخْرَجَ الْمَاءَ اعْتَدَّتْ يَعْنِي إِذَا كَانَا مَأْمُونَيْنِ صُدِّقَا

Abu All al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ishaq ibn ‘Ammar who has said the following:

‘I once asked abu al-Hassan-asws about the case of a man who marries a woman then goes to her, closes the door, pulls down the curtain on her and thinks that he has not touched her and she also confirms his words: if she must count waiting period. He-asws said, ‘No, it is not necessary.’ I then asked, ‘One thing is near the thing.’ He-asws said, ‘If fluid is discharged she must count waiting period but if they are trusted then their words are accepted.’

بَابُ أَنَّ الْمُطَلَّقَةَ وَ هُوَ غَائِبٌ عَنْهَا تَعْتَدُّ مِنْ يَوْمَ طُلِّقَتْ

The Divorced Woman Whose Husband is Absent

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هُوَ غَائِبٌ عَنْهَا مِنْ أَيِّ يَوْمٍ تَعْتَدُّ فَقَالَ إِنْ أَقَامَتْ لَهَا بَيِّنَةَ عَدْلٍ أَنَّهَا طُلِّقَتْ فِي يَوْمٍ مَعْلُومٍ وَ تَيَقَّنَتْ فَلْتَعْتَدَّ مِنْ يَوْمَ طُلِّقَتْ وَ إِنْ لَمْ تَحْفَظْ فِي أَيِّ يَوْمٍ وَ فِي أَيِّ شَهْرٍ فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad who has narrated the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who divorces his wife when he is absent. When must his wife commence her ‘Iddah (waiting period )? He-asws said, ‘If just testimony is established for his divorcing her on a known day which gives her certainty, she must commence her ‘Iddah (waiting period) from the day she is divorced; but if she is not certain then she must commence her ‘Iddah from the day she is informed.’

2-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ فِي الْغَائِبِ إِذَا طَلَّقَ امْرَأَتَهُ إِنَّهَا تَعْتَدُّ مِنَ ‏الْيَوْمِ الَّذِي طَلَّقَهَا

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr. from ‘Umar ibn ‘Udhaynah, from Zurarah and Muhammad ibn Muslim and Burayd ibn Mu’awiyah ibn ‘Ammar who has narrated the following:

‘About the case of one who is absent if he divorces his wife abu Ja’far-asws has said, ‘She must commence her ‘Iddah (waiting period) from the day he has divorced her.’

3-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الْمُثَنَّى عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ عَنْهَا مَتَى تَعْتَدُّ قَالَ إِذَا قَامَتْ لَهَا بَيِّنَةٌ أَنَّهَا طُلِّقَتْ فِي يَوْمٍ مَعْلُومٍ وَ شَهْرٍ مَعْلُومٍ فَلْتَعْتَدَّ مِنْ يَوْمَ طُلِّقَتْ وَ إِنْ لَمْ تَحْفَظْ فِي أَيِّ يَوْمٍ وَ أَيِّ شَهْرٍ فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا

A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from al-Muthanna’ from Zurarah who has narrated the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who divorces his wife when he is absent. When must she commence her ‘Iddah (waiting period)? He-asws said, ‘If testimony is established that he has divorced on a known day, of a known month, she must commence her ‘Iddah (waiting period) from that day; but if she cannot ascertain the date, then she must commence her ‘Iddah (waiting period) from the day she is informed.

4-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبِ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنِ الْمُطَلَّقَةِ يُطَلِّقُهَا زَوْجُهَا فَلَا يُعْلِمُ إِلَّا بَعْدَ سَنَةٍ فَقَالَ إِنْ جَاءَ شَاهِدَا عَدْلٍ فَلَا تَعْتَدَّ وَ إِلَّا فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from Hammad ibn ‘Isa from Shu’ayb ibn Ya’qub from abu Basir who has narrated the following:

‘Once, abu ‘Abd Allah-asws was asked about the case of a man who divorces his wife. He informs her about it only after one year. He-asws said, ‘If two just witness testify to prove it, she does not need to complete any ‘Iddah (waiting period), otherwise, she must commence her ‘Iddah (waiting period) from the day she is informed.’

5-  مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِذَا طَلَّقَ الرَّجُلُ وَ هُوَ غَائِبٌ فَلْيُشْهِدْ عَلَى ذَلِكَ فَإِذَا مَضَى ثَلَاثَةُ أَقْرَاءٍ مِنْ ذَلِكَ الْيَوْمِ فَقَدِ انْقَضَتْ عِدَّتُهَا

Muhammad ibn Ahmad has narrated from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has narrated the following:

‘Abu Ja’far-asws, recipient of divine supreme covenant, has said, ‘If a man divorces his wife when he is absent he must appoint witnesses. When three Hayd (menses)-free periods pass from that time her ‘Iddah (waiting period) is complete.’

6-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ قَالَ فِي الْمُطَلَّقَةِ إِذَا قَامَتِ الْبَيِّنَةُ أَنَّهُ قَدْ طَلَّقَهَا مُنْذُ كَذَا وَ كَذَا فَكَانَتْ عِدَّتُهَا قَدِ انْقَضَتْ فَقَدْ بَانَتْ

Ali ibn Ibrahim has narrated from his father from ibn abu Nasr who has narrated the following:

‘Abu al-Hassan al-Rida-asws‘ has said, ‘If proof is established that she was divorced on such and such date which proves the expiration of her ‘Iddah (waiting period) she becomes a stranger for him.’

7-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ الْوَاسِطِيِّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ وَ هُوَ غَائِبٌ فَقَامَتِ الْبَيِّنَةُ عَلَى ذَلِكَ فَعِدَّتُهَا مِنْ يَوْمَ طَلَّقَ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr al-Wasitiy from Zurarah who has narrated the following:

‘Abu Ja’far-asws has said, ‘If one divorces his wife when he is absent and proof is established to prove such divorce, her ‘Iddah (waiting period) commences from the day he has divorced her.’

8-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا طَلَّقَ الرَّجُلُ وَ هُوَ غَائِبٌ فَقَامَتْ لَهَا الْبَيِّنَةُ أَنَّهُ طَلَّقَهَا فِي شَهْرِ كَذَا وَ كَذَا اعْتَدَّتْ مِنَ الْيَوْمِ الَّذِي كَانَ مِنْ زَوْجِهَا فِيهِ الطَّلَاقُ وَ إِنْ لَمْ تَحْفَظْ ذَلِكَ الْيَوْمَ اعْتَدَّتْ مِنْ يَوْمَ عَلِمَتْ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has narrated the following: ‘Abu ‘Abd Allah-asws, recipient of divine supreme covenant, has stated this Hadith.  ‘If a man divorces his wife when he is absent and testimony is established to prove the date of such divorce, she can commence her ‘Iddah (waiting period) from the day her husband had divorced her. If it is nol proved then she must commence her ‘Iddah (waiting period) from the time she is informed.’

بَابُ عِدَّةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ هُوَ غَائِبٌ

Waiting period of a Widow whose Husband is Absent

1-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع فِي الرَّجُلِ يَمُوتُ وَ تَحْتَهُ امْرَأَةٌ وَ هُوَ غَائِبٌ قَالَ تَعْتَدُّ مِنْ يَوْمِ يَبْلُغُهَا وَفَاتُهُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al -Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following:

‘About the case of a man who dies and leaves behind a widow and he is absent, one of the two Imam-asws, (abu Ja’far-asws or abu ‘Abd Allah-asws) has said, ‘She must commence her ‘Iddah (waiting period) from the day she receives the news of his death.’

2-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الَّتِي يَمُوتُ عَنْهَا زَوْجُهَا وَ هُوَ غَائِبٌ فَعِدَّتُهَا مِنْ يَوْمِ يَبْلُغُهَا إِنْ قَامَتِ الْبَيِّنَةُ أَوْ لَمْ تَقُمْ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il from Muhammad ibn al-Fudayl abu al-Sabbah al-Kinaniy who has said the following:

‘About the case of a woman whose husband dies and who is absent, abu ‘Abd Allah-asws has said, ‘Her waiting period begins from the day she is informed, regardless, there is proving evidence or not.’

3-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ فِي الْغَائِبِ عَنْهَا زَوْجُهَا إِذَا تُوُفِّيَ قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَعْتَدُّ مِنْ يَوْمِ يَأْتِيهَا الْخَبَرُ لِأَنَّهَا تُحِدُّ عَلَيْهِ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah Ahmad ibn Muhammad from Muhammad ibn Muslim and Burayd who has said the following:

‘About the case of a woman whose husband is absent when he dies, abu Ja’far-asws has said, ‘She must count her waiting period from the day the news reaches her because she commences mourning for him.’

4-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ فِي الْمَرْأَةِ إِذَا بَلَغَهَا نَعْيُ زَوْجِهَا قَالَ تَعْتَدُّ مِنْ يَوْمِ يَبْلُغُهَا أَنَّهَا تُرِيدُ أَنْ تُحِدَّ لَهُ

Abu AH al-Ash’ariy has narrated from Muhammad ibn ‘ Abd al-Jabbar and abu al -‘Abbas al-Razzaz from Ayyub ibn Nuh all from Safwan from ibn Muskan from al-Hassan ibn Ziyad who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘When a woman receives the news of the death of her husband, she must begin counting her waiting period and mourning for him.’

5-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ هُوَ غَائِبٌ مَتَى تَعْتَدُّ فَقَالَ يَوْمَ يَبْلُغُهَا وَ ذَكَرَ أَنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّ إِحْدَاكُنَّ كَانَتْ تَمْكُثُ الْحَوْلَ إِذَا تُوُفِّيَ زَوْجُهَا وَ هُوَ غَائِبٌ ثُمَّ تَرْمِي بِبَعْرَةٍ وَرَاءَهَا

A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Rifa’ah who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a woman whose husband dies and he is absent and about when she must begin counting her waiting period. He-asws said, ‘It is from the day the news reaches her. The Messenger of Allah-saww, O Allah-azwj, grant compensation to Muhammad-saww and his family-asws worthy of their services to four cause, said to women, ‘One of you would wait for one year, when her husband died and he was absent, hold back her carnal desires and throw it behind her.’

6-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنْ مَاتَ عَنْهَا زَوْجُهَا يَعْنِي وَ هُوَ غَائِبٌ فَقَامَتِ الْبَيِّنَةُ عَلَى مَوْتِهِ فَعِدَّتُهَا مِنْ يَوْمِ يَأْتِيهَا الْخَبَرُ أَرْبَعَةُ أَشْهُرٍ وَ عَشْراً لِأَنَّ عَلَيْهَا أَنْ تُحِدَّ عَلَيْهِ فِي الْمَوْتِ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَتُمْسِكَ عَنِ الْكُحْلِ وَ الطِّيبِ وَ الْأَصْبَاغِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ali ibn al-Hakarn from Musa ibn Bakr from Zurarah who has said the following:

‘Abu Ja’far-asws has stated this Hadith. ‘When a woman’s husband who is abseni dies and evidence is established about it, then her waiting period is counted from the day the news reaches her up to four months and ten days. She must begin mourning for him for four months and ten days, thus, she must stay away from musk, kohl, perfumes and dyes.’

7-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَعْتَدُّ حِينَ يَبْلُغُهَا لِأَنَّهَا تُرِيدُ أَنْ تُحِدَّ عَلَيْهِ

Ali ibn Ibrahim has narrated from his father from ibn abu Nasr who has said the following:

‘Abu al-Hassan al-Rida-asws‘ has said, ‘A woman whose husband dies must begin counting her waiting period from the day the news reaches her as well as mourning for him.’

بَابُ عِلَّةِ اخْتِلَافِ عِدَّةِ الْمُطَلَّقَةِ وَ عِدَّةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا

Reason for Difference about Waiting Period of a Widow

1-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ الثَّانِي ع قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَتْ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَ حِيَضٍ أَوْ ثَلَاثَةَ أَشْهُرٍ وَ صَارَتْ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَقَالَ أَمَّا عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ فَلِاسْتِبْرَاءِ الرَّحِمِ مِنَ الْوَلَدِ وَ أَمَّا عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ شَرَطَ لِلنِّسَاءِ شَرْطاً وَ شَرَطَ عَلَيْهِنَّ شَرْطاً فَلَمْ يَجْأَ بِهِنَّ فِيمَا شَرَطَ لَهُنَّ وَ لَمْ يَجُرْ فِيمَا اشْتَرَطَ عَلَيْهِنَّ شَرَطَ لَهُنَّ فِي الْإِيلَاءِ أَرْبَعَةَ أَشْهُرٍ إِذْ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لِلَّذِينَ يُؤْلُونَ مِنْ نِسائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَلَمْ يُجَوِّزْ لِأَحَدٍ أَكْثَرَ مِنْ أَرْبَعَةِ أَشْهُرٍ فِي الْإِيلَاءِ لِعِلْمِهِ تَبَارَكَ وَ تَعَالَى أَنَّهُ غَايَةُ صَبْرِ الْمَرْأَةِ مِنَ الرَّجُلِ وَ أَمَّا مَا شَرَطَ عَلَيْهِنَّ فَإِنَّهُ أَمَرَهَا أَنْ تَعْتَدَّ إِذَا مَاتَ عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَأَخَذَ مِنْهَا لَهُ عِنْدَ مَوْتِهِ مَا أَخَذَ لَهَا مِنْهُ فِي حَيَاتِهِ عِنْدَ إِيلَائِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ لَمْ يَذْكُرِ الْعَشَرَةَ الْأَيَّامِ فِي الْعِدَّةِ إِلَّا مَعَ الْأَرْبَعَةِ أَشْهُرٍ وَ عَلِمَ أَنَّ غَايَةَ صَبْرِ الْمَرْأَةِ الْأَرْبَعَةُ أَشْهُرٍ فِي تَرْكِ الْجِمَاعِ فَمِنْ ثَمَّ أَوْجَبَهُ عَلَيْهَا وَ لَهَا

Ali ibn Ibrahim has narrated from his father from al-Husayn ibn Sayf from Muhammad ibn Sulayman who has said the following:

‘I once asked abu Ja’far al-Thaniy-asws saying, ‘I pray to Allah-azwj to keep my soul in service for your cause, why is it that waiting period for a woman divorced three times, is three cycles of Hayd (menses) or three months, and the waiting period of a widow is four months and ten days’? He-asws said, ‘Waiting period for a woman divorced three times is passing of three Hayd (menses)-free periods. It is to ascertain a womb is free of child and pregnancy. About the waiting period of a widow Allah-azwj, has set a condition for and a condition against women. In the condition for them He does not hold them accountable and in the condition against them He has not done injustice to them. In the case of ‘ila’ (swearing not to go to bed with one’s wife) it is four months as Allah-azwj, says, ‘. . . for those who swear there is a four month waiting period.’ (2:226) He has not made it permissible for anyone in the case of ‘ila’ to wait more than four months because He, most Blessed, most High, knows that how long women can wait without going to bed and without men. The condition against women is in the case of the death of their husband in which case they must wait for four months and ten days. Thus He has taken from her when he dies as much as He has takes for her from him during his life time in the case of ‘ila’ as Allah-azwj, most Blessed, most High, says, ‘. . , they must wait for four months and ten days.’ He has not mentioned the ten days in waiting period except with four months. He knows that women can wait without men only for four months and without going to bed. For this reason He has set conditions for and against them.’

بَابُ عِدَّةِ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ نَفَقَتِهَا

Waiting period of Pregnant Widow and her Expenses

1-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا الْحَامِلُ أَجَلُهَا آخِرُ الْأَجَلَيْنِ‏ إِذَا كَانَتْ حُبْلَى فَتَمَّتْ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ وَ لَمْ تَضَعْ فَإِنَّ عِدَّتَهَا إِلَى أَنْ تَضَعَ وَ إِنْ كَانَتْ تَضَعُ حَمْلَهَا قَبْلَ أَنْ يَتِمَّ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ تَعْتَدُّ بَعْدَ مَا تَضَعُ تَمَامَ أَرْبَعَةِ أَشْهُرٍ وَ عَشْرٍ وَ ذَلِكَ أَبْعَدُ الْأَجَلَيْنِ

A number of our people have narrated from Ahmad ibn Muhammad from ibn Khaiid and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama’ah who has said the following:

‘He-asws has said, ‘Waiting period for a pregnant widow is the one which ends last. If she is pregnant when four months end but her child is not yet born, then her waiting period ends when the child is born. If she gives birth before the end of four months and ten days, she must wait until the four months and ten days are complete and this is the longer of the two time periods.’

2-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَنْقَضِي عِدَّتُهَا آخِرَ الْأَجَلَيْنِ

Ali has narrated from his father from ibn abu ‘Utnayr from Harnmad from al-Halabiy who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘Waiting period of a widow ends with the end of the longer of the two time periods.’

3-  عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ فِي الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا إِنَّهُ لَا نَفَقَةَ لَهَا

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-halabiy who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘A pregnant widow does not have any right for maintenance.’

4-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا آخِرُ الْأَجَلَيْنِ لِأَنَّ عَلَيْهَا أَنْ تُحِدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ لَيْسَ عَلَيْهَا فِي الطَّلَاقِ أَنْ تُحِدَّ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al -Hakam from Musa ibn Bukayr from Zurarah who has said the following:

‘Abu Ja’far-asws has said, ‘Waiting period of a widow ends with the end of one of the two which ends last because she must sit in mourning for four months and ten days, while in divorce there is no mournin.’

5-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي امْرَأَةٍ تُوُفِّيَ عَنْهَا زَوْجُهَا وَ هِيَ حُبْلَى فَوَلَدَتْ قَبْلَ أَنْ تَنْقَضِيَ أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ فَتَزَوَّجَتْ فَقَضَى أَنْ يُخَلِّيَ عَنْهَا ثُمَّ لَا يَخْطُبَهَا حَتَّى يَنْقَضِيَ آخِرُ الْأَجَلَيْنِ فَإِنْ شَاءَ أَوْلِيَاءُ الْمَرْأَةِ أَنْكَحُوهَا وَ إِنْ شَاءُوا أَمْسَكُوهَا فَإِنْ أَمْسَكُوهَا رَدُّوا عَلَيْهِ مَالَهُ

Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Sahl ibn Ziyad from ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following:

‘Abu Ja’far-asws has said that ‘Amir al-Mu’minin-asws issued a judgment in the case of a pregnant widow who gave birth before the end of four months and ten days and married. The judgment said that she must be left alone and no one must propose to her for marriage until the longer of the two periods of time ends; and thereafter if her family wants they can give her in marriage or keep her, but if they choose to keep her they must return his (one who had married her) assets.’

6-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا عِدَّتُهَا آخِرُ الْأَجَلَيْنِ

Humayd ibn Ziyad has narrated from ibn Sama’ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘Waiting period of a pregnant widow ends with the end of the longer of the two time periods.’

7-  عَنْهُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْمَرْأَةُ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَضَعُ وَ تَزَوَّجُ قَبْلَ أَنْ تَخْلُوَ أَرْبَعَةُ أَشْهُرٍ وَ عَشَرٌ قَالَ إِنْ كَانَ زَوْجُهَا الَّذِي تَزَوَّجَهَا دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا وَ اعْتَدَّتْ مَا بَقِيَ مِنْ عِدَّتِهَا الْأُولَى وَ عِدَّةً أُخْرَى مِنَ الْأَخِيرِ وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا وَ اعْتَدَّتْ مَا بَقِيَ مِنْ عِدَّتِهَا وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ عَنْهُ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ الْعَاقُولِيِّ عَنْ كَرَّامٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع مِثْلَهُ

It is narrated from the narrator of the previous Hadith from Safwan ibn Yahya from ibn Muskan from Muhammad ibn Muslim who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a pregnant widow who after childbirth marries before the end of four months and ten days. He-asws said, ‘If the new husband has gone to bed with her he must stay away from her and she must complete the remaining time of the first waiting period and another waiting period for the later (separation). If he has not gone to bed with her they must separate from each other and she must complete the remaining of the first waiting period and he is then one of those who may propose for marriage.’ It is narrated from the narrator of the previous Hadith from Ja’far ibn Sama’ah and Ali ibn Khalid al-‘Aquliy from Karram from Muhammad ibn Muslim from abu Ja’far-asws a similar Hadith.

8-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الْمَرْأَةِ الْحَامِلِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا هَلْ لَهَا نَفَقَةٌ قَالَ لَا

Muhammad ibn’Isma’il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a pregnant widow if she has the right for maintenance. He-asws said, ‘No, she does not have such right.

9-  عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الْمَرْأَةِ الْحَامِلِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا هَلْ لَهَا نَفَقَةٌ قَالَ لَا وَ رُوِيَ أَيْضاً أَنَّ نَفَقَتَهَا مِنْ مَالِ وَلَدِهَا الَّذِي فِي بَطْنِهَا رَوَاهُ

A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Muthanna’ al-Hannat from Zurarah who has said the following:

’About the case of a pregnant widow abu ‘Abd Allah-asws has said that she does not have the right to receive maintenance.’ It is also nan’aied that her maintenance is from the assets of the child in her womb. [So he has narrated].

10-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْمَرْأَةُ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا يُنْفَقُ عَلَيْهَا مِنْ مَالِ وَلَدِهَا الَّذِي فِي بَطْنِهَا

Muhammad ibn Yahya has  narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il ibn Bazi’ from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following:

’Abu ‘Abd Allah-asws has said that the mainte-nance of a pregnant widow is paid from the assets of the child in her womb.’

بَابُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا الْمَدْخُولِ بِهَا أَيْنَ تَعْتَدُّ وَ مَا يَجِبُ عَلَيْهَا

Waiting Period of a Widow where she must Complete

1-  الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ أَوْ غَيْرِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَخْرُجُ إِلَى بَيْتِ أَبِيهَا وَ أُمِّهَا مِنْ بَيْتِهَا إِنْ شَاءَتْ فَتَعْتَدُّ فَقَالَ إِنْ شَاءَتْ أَنْ تَعْتَدَّ فِي بَيْتِ زَوْجِهَا اعْتَدَّتْ وَ إِنْ شَاءَتِ اعْتَدَّتْ فِي أَهْلِهَا وَ لَا تَكْتَحِلُ وَ لَا تَلْبَسُ حُلِيّاً

Al-Husayn from Muhammad has narrated from Mu’alla’ibn Muhammad from al-Hassan ibn Ali or others from Aban ibn ‘Uthman from  ‘Abd Allah ibn Sulayman who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a widow if she can go out to the house of her father and mother from her house, if she so chooses, to complete her waiting period. He-asws said, ‘If she wants to complete her waiting period in the house of her husband, she can do so. If she wants to complete it in the house of her family she must not use kohl or wear ornaments.’

2-  أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبَانٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَقَالَ لَا تَكْتَحِلُ لِلزِّينَةِ وَ لَا تَطَيَّبُ وَ لَا تَلْبَسُ ثَوْباً مَصْبُوغاً وَ لَا تَبِيتُ عَنْ بَيْتِهَا وَ تَقْضِي الْحُقُوقَ وَ تَمْتَشِطُ بِغِسْلَةٍ وَ تَحُجُّ وَ إِنْ كَانَتْ فِي عِدَّتِهَا

Abu Ali al-Ashariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn Isma’il from Aban from ibn abu Ya’fur who has said the following:

‘I once asked abu Ibrahim-asws about the case of a woman whose husband dies. He-asws said, ‘She must not use kohl for beautification or perfume and must not wear colorful dress, spend the night somewhere else. She can pay off rights, use hair clip and go for al-Hajj even though she is in her waiting period.’

3-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَحُجُّ وَ تَشْهَدُ الْحُقُوقَ قَالَ نَعَمْ

Humayd ibn Ziyad has narrated from ibn Sama’ah from ‘Abd Allah ibn Jabalah from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a woman whose husband dies if she can perform al-Hajj and bear witness for rights. He-asws said. ‘Yes, she can do so.’

4-  حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي الْعَبَّاسِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْمُتَوَفَّى عَنْهَا زَوْجُهَا قَالَ لَا تَكْتَحِلُ لِلزِّينَةِ وَ لَا تَطَيَّبُ وَ لَا تَلْبَسُ ثَوْباً مَصْبُوغاً وَ لَا تَخْرُجُ نَهَاراً وَ لَا تَبِيتُ عَنْ بَيْتِهَا قُلْتُ أَ رَأَيْتَ إِنْ أَرَادَتْ أَنْ تَخْرُجَ إِلَى حَقٍّ كَيْفَ تَصْنَعُ قَالَ تَخْرُجُ بَعْدَ نِصْفِ اللَّيْلِ وَ تَرْجِعُ عِشَاءً

Humayd has narrated from ibn Sama’ah from ibn Ribat from ibn Muskan from abu al-‘Abbas who has said the following:

‘I once asked Abu Ibrahim-asws about the case of a woman whose husband dies. He-asws said, ‘She must not use kohl for beautification, perfume or colorful dresses. She must not go out of her house during the day or spend the night:,  somewhere other than her house.’ I then asked, ‘Can she go out to bear witness for a right? He-asws said, ‘She can do so after midnight and return in al-‘Isha’ (darkness, late evening).’

5-  حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَخْرُجُ مِنْ بَيْتِ زَوْجِهَا قَالَ تَخْرُجُ مِنْ بَيْتِ زَوْجِهَا وَ تَحُجُّ وَ تَنْتَقِلُ مِنْ مَنْزِلٍ إِلَى مَنْزِلٍ

Humayd has narrated from ibn Sama’ah from ‘Abd Allah ibn Jabalah from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following:

‘I once asked abu Ibrahim-asws about the case of a woman whose husband dies: if she can go out of the house of her husband. He-asws said. ‘She can go out of the house of her husband, travel for al-Hajj or move from one house to another house.’

6-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَيْنَ تَعْتَدُّ قَالَ حَيْثُ شَاءَتْ وَ لَا تَبِيتُ عَنْ بَيْتِهَا

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al Hakam from al-‘Ala’ibn Razin from Muhammad ibn Muslim who has said the following:

I once asked one of the two Imam-asws (abu Ja’far-asws or abu ‘Abd Allah-asws) about the case of a woman whose husband dies and about where she can complete her waiting period. He-asws said, ‘She can do so wherever she likes but she must not pass a night in a place other than her house.’

7-  مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَعْتَدُّ فِي بَيْتٍ تَمْكُثُ فِيهِ شَهْراً أَوْ أَقَلَّ مِنْ شَهْرٍ أَوْ أَكْثَرَ ثُمَّ تَتَحَوَّلُ مِنْهُ إِلَى غَيْرِهِ فَتَمْكُثُ فِي الْمَنْزِلِ الَّذِي تَحَوَّلَتْ إِلَيْهِ مِثْلَ‏ مَا مَكَثَتْ فِي الْمَنْزِلِ الَّذِي تَحَوَّلَتْ مِنْهُ كَذَا صَنِيعُهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا قَالَ يَجُوزُ ذَلِكَ لَهَا وَ لَا بَأْسَ

Muhammad ibn Ahmad has narrated from Muhammad ibn al-Husayn from  Muhammad ibn’Isa from Yunus from a man who has said the following:

‘I once asked abu Ibrahim-asws about the case of a woman who is widowed: if she can count her waiting period in a house for a month or less or more then move to another house and stay there as she did in the other house and so on until her waiting period is complete. He-asws said, ‘It is permissible and it is not harmful.’

8-  حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ جَاءَتِ امْرَأَةٌ إِلَى أَبِي عَبْدِ اللَّهِ ع تَسْتَفْتِيهِ فِي الْمَبِيتِ فِي غَيْرِ بَيْتِهَا وَ قَدْ مَاتَ زَوْجُهَا فَقَالَ إِنَّ أَهْلَ الْجَاهِلِيَّةِ كَانَ إِذَا مَاتَ زَوْجُ الْمَرْأَةِ أَحَدَّتْ عَلَيْهِ امْرَأَتُهُ اثْنَيْ عَشَرَ شَهْراً فَلَمَّا بَعَثَ اللَّهُ مُحَمَّداً ص رَحِمَ ضَعْفَهُنَّ فَجَعَلَ عِدَّتَهُنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ أَنْتُنَّ لَا تَصْبِرْنَ عَلَى هَذَا

Humayd has narrated from ibn Sama’ah from Muhammad ibn abu Hamzah from Ayyub from Muhammad ibn Muslim who has said the following:

‘A woman came to abu ‘Abd Allah-asws to ask for a fatwa about spending the night in another house; her husband had died. He-asws said, ‘In the time of ignorance widows had to sit in mourning for twelve months. When Muhammad-saww, O Allah-azwj, grant compensation to Muhammad-saww and his family-asws worthy of their services to Your cause, was sent he felt sympathy for their weakness and reduced it (mourning) to four months and ten days but you do not bear it patiently.’

9-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سُئِلَ عَنِ الْمَرْأَةِ يَمُوتُ عَنْهَا زَوْجُهَا أَ يَصْلُحُ لَهَا أَنْ تَحُجَّ أَوْ تَعُودَ مَرِيضاً قَالَ نَعَمْ تَخْرُجُ فِي سَبِيلِ اللَّهِ وَ لَا تَكْتَحِلُ وَ لَا تَطَيَّبُ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

‘Once abu ‘Abd Allah-asws was asked about the case of a woman whose husband dies: if it is proper for her to perform al-Hajj and visit the sick people. He-asws said, ‘Yes, she can do so for the sake of Allah-azwj, but must not use kohl and perfume.’

10-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا لَيْسَ لَهَا أَنْ تَطَيَّبَ وَ لَا تَزَيَّنَ حَتَّى تَنْقَضِيَ عِدَّتُهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشَرَةُ أَيَّامٍ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn IChalid from al-Qasim ibn ‘Urwah from Zurarah who has said the following:

‘Abu ‘Abd Allah-asws has said, ‘A widow whose husband has died must not use perfumes and beautify herself until her ‘Iddah (waiting period) of four months and ten days is complete.’

11-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يُتَوَفَّى عَنْهَا زَوْجُهَا وَ تَكُونُ فِي عِدَّتِهَا أَ تَخْرُجُ فِي حَقٍّ فَقَالَ إِنَّ بَعْضَ نِسَاءِ النَّبِيِّ ص سَأَلَتْهُ فَقَالَتْ إِنَّ فُلَانَةَ تُوُفِّيَ عَنْهَا زَوْجُهَا فَتَخْرُجُ فِي حَقٍّ يَنُوبُهَا فَقَالَ لَهَا رَسُولُ اللَّهِ ص أُفٍّ لَكُنَّ قَدْ كُنْتُنَّ مِنْ قَبْلِ أَنْ أُبْعَثَ فِيكُنَّ وَ أَنَّ الْمَرْأَةَ مِنْكُنَّ إِذَا تُوُفِّيَ عَنْهَا زَوْجُهَا أَخَذَتْ بَعْرَةً فَرَمَتْ بِهَا خَلْفَ ظَهْرِهَا ثُمَّ قَالَتْ لَا أَمْتَشِطُ وَ لَا أَكْتَحِلُ وَ لَا أَخْتَضِبُ حَوْلًا كَامِلًا وَ إِنَّمَا أَمَرْتُكُنَّ بِأَرْبَعَةِ أَشْهُرٍ وَ عَشْراً ثُمَّ لَا تَصْبِرْنَ لَا تَمْتَشِطُ وَ لَا تَكْتَحِلُ وَ لَا تَخْتَضِبُ وَ لَا تَخْرُجُ مِنْ بَيْتِهَا نَهَاراً وَ لَا تَبِيتُ عَنْ بَيْتِهَا فَقَالَتْ يَا رَسُولَ اللَّهِ فَكَيْفَ تَصْنَعُ إِنْ عَرَضَ لَهَا حَقٌّ فَقَالَ تَخْرُجُ بَعْدَ زَوَالِ اللَّيْلِ وَ تَرْجِعُ عِنْدَ الْمَسَاءِ فَتَكُونُ لَمْ تَبِتْ عَنْ بَيْتِهَا قُلْتُ لَهُ فَتَحُجُّ قَالَ نَعَمْ

Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ibn Ri’ab from abu Basir who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a woman whose husband dies: if she during her waiting period can go out for a right. He-asws said, ‘Certain ones of the wives of the Holy Prophet-saww, O Allah-azwj, grant compensation to Muhammad-saww and his family-asws worthy of their services to Your cause, asked saying, ‘Husband of so and so has died: if she can go out for a right which affects her.’ The Messenger of Allah-saww said, ‘Woe upon you! Before I commenced my mission a woman among you whose husband would die needed to hold back carnal desires and throw it behind her.’ She then would say, ‘I will not use comb, kohl, or dyes for one complete year.’ I have only commanded you to wait for four months and ten days; even then you do not remain patient not to use comb, kohl, dyes not to go out during the day and not to spend the night somewhere other than your home.’ She then asked, ‘O Messenger of Allah-saww, what must she do? There is a right that affects her.’ He-saww said, ‘She can go only after midnight and return when it is dark after sunset so that she is not spending the night somewhere other than her house.’ I then asked him-asws if she could perform al-Hajj. He-asws said, ‘Yes, she can do so.’

12-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الَّتِي تُوُفِّيَ عَنْهَا زَوْجُهَا أَ تَحُجُّ قَالَ نَعَمْ وَ تَخْرُجُ وَ تَنْتَقِلُ مِنْ مَنْزِلٍ إِلَى مَنْزِلٍ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr who has said the following:

‘I once asked abu Ibrahim-asws about the case of a woman whose husband dies: if she can perform al-Hajj. He-asws said, ‘Yes, she can do so and she can move from one house to another house.’

بَابُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يُدْخَلْ بِهَا وَ مَا لَهَا مِنَ الصَّدَاقِ وَ الْعِدَّةِ

A Woman whose Husband Dies before Consumation of Marriage

1-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع فِي الرَّجُلِ يَمُوتُ وَ تَحْتَهُ امْرَأَةٌ لَمْ يَدْخُلْ بِهَا قَالَ لَهَا نِصْفُ الْمَهْرِ وَ لَهَا الْمِيرَاثُ كَامِلًا وَ عَلَيْهَا الْعِدَّةُ كَامِلَةً

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Aii ibn al-Hakam from al-’Ala’ ibn Razin from Muhammad ibn Muslim who has said the following:

‘I once asked one of the two Imam-asws (abu Ja’far-asws or abu ‘Abd Allah-asws) about the case of a woman whose husband dies before going to bed with her. He-asws said, ‘She deserves one-half of mahr (dower) and complete inheritance but she must count a complete waiting period.’

2-  مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ لَمْ يَدْخُلْ بِهَا قَالَ إِنْ هَلَكَتْ أَوْ هَلَكَ أَوْ طَلَّقَهَا فَلَهَا النِّصْفُ وَ عَلَيْهَا الْعِدَّةُ كَمَلًا وَ لَهَا الْمِيرَاثُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Fadda! from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following:

‘I once asked abu ‘Abd Allah-asws about the case of a man who marries a woman but has not gone to bed with her. He-asws said, ‘If he or she dies or he divorces her, she deserves one-half of the mahr (dower), complete inheritance and must count complete waiting period.’

3-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ رَجُلٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّهُ قَالَ فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يَدْخُلْ بِهَا إِنَّ لَهَا نِصْفَ الصَّدَاقِ وَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ

Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from all from ibn abu ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj from a man who has said the following:

‘About the case of a woman whose husband dies before going to bed with her, Ali ibn al-Husayn-asws has said, ‘She deserves one-half of mahr (dower), complete inheritance and must count complete waiting period.’

4-  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنْ لَمْ يَكُنْ قَدْ دَخَلَ بِهَا وَ قَدْ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ مَا فَرَضَ لَهَا وَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from at-Halabiy who has said the following:

‘Abu ‘Abd Allah-asws has said. ‘If one has not gone to bed with his wife but has set up mahr (dower), she deserves one-half of the mahr (dower) that is set for her and complete inheritance. She must count complete waiting period.’

الكافي ج : 6 ص : 119

5-  عَلِيٌّ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَمُوتُ قَبْلَ أَنْ يُدْخَلَ بِهَا أَوْ يَمُوتُ الزَّوْجُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَقَالَ أَيُّهُمَا مَاتَ فَلِلْمَرْأَةِ نِصْفُ مَا فَرَضَ لَهَا وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا فَلَا مَهْرَ لَهَا

Ali has narrated from his father and a number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from Zurarah who has said the following:

‘I once asked him-asws about the case of a woman who dies before his going to bed with her or her husband dies before going to bed with her. He-asws said, ‘Whoever of them dies she deserves one-half of mahr (dower) which is set for her. but if it is not set for her then mahr (dower) is not payable to her.’

6-  الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ فِي امْرَأَةٍ تُوُفِّيَتْ قَبْلَ أَنْ يُدْخَلَ بِهَا مَا لَهَا مِنَ الْمَهْرِ وَ كَيْفَ مِيرَاثُهَا فَقَالَ إِذَا كَانَ قَدْ فَرَضَ لَهَا صَدَاقاً فَلَهَا نِصْفُ الْمَهْرِ وَ هُوَ يَرِثُهَا وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا صَدَاقاً فَلَا صَدَاقَ لَهَا وَ قَالَ فِي رَجُلٍ تُوُفِّيَ قَبْلَ أَنْ يَدْخُلَ بِامْرَأَتِهِ قَالَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ الْمَهْرِ وَ هِيَ تَرِثُهُ وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا مَهْراً فَلَا مَهْرَ لَهَا

Al-Husayn from Muhammad has narrated from Mu’alla’ ibn Muhammad from al -Washsha’ from Aban from ibn abu Ya’fur who has said the following:

‘About the case of a woman who dies before his going to bed with her, about her mahr (dower) and her inheritance, abu ‘Abd Allah-asws has said, ‘If mahr (dower) is set for her. she deserves one-half of it and he inherits her legacy. If mahr (dower) is not set then mahr (dower) is not payable to her.’ About the case of a man who dies before going to bed with his wife, he-asws said, ‘If he has set mahr (dower) for her she deserves one-half of it and she inherits him, but if mahr (dower) is not set she then does not have the right to demand any mahr (dower).’

7-  وَ بِإِسْنَادِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ وَ فَضْلٍ أَبِي الْعَبَّاسِ قَالَا قُلْنَا لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي رَجُلٍ تَزَوَّجَ امْرَأَةً ثُمَّ مَاتَ عَنْهَا وَ قَدْ فَرَضَ لَهَا الصَّدَاقَ فَقَالَ لَهَا نِصْفُ الصَّدَاقِ وَ تَرِثُهُ مِنْ كُلِّ شَيْ‏ءٍ وَ إِنْ مَاتَتْ فَهِيَ كَذَلِكَ

Through the same chain of narrators as that of the previous Hadith the following is narrated from Aban ibn ‘Ulhman from ‘Ubayd ibn Zurarah and Fadl ibn al-‘ Abbas who have said the following:

‘Once we asked abu ‘Abd Allah-asws about the case of a man who marries a woman and then dies. He has set mahr (dower) for her. He-asws said, ‘She deserve one-half of the mahr (dower) and complete inheritance. If she dies the same rule applies in her favor.’

8-  حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يَمَسَّهَا قَالَ لَا تَنْكِحُ حَتَّى تَعْتَدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا

Humayd ibn Ziyad has narrated from ibn Sama’ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following:

‘Abu ‘Abd Allah-asws has said that ‘Amir al-Mu’minin-asws issued a judgment about one whose husband had died before going to bed with her, that said. ‘She must not marry until her waiting period of four months and ten days is complete, which is the waiting period for one whose husband dies.’

9-  حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يَدْخُلْ بِهَا قَالَ هِيَ بِمَنْزِلَةِ الْمُطَلَّقَةِ الَّتِي لَمْ يَدْخُلْ بِهَا إِنْ كَانَ سَمَّى لَهَا مَهْراً فَلَهَا نِصْفُهُ وَ هِيَ تَرِثُهُ وَ إِنْ لَمْ يَكُنْ سَمَّى لَهَا مَهْراً فَلَا مَهْرَ لَهَا وَ هِيَ تَرِثُهُ قُلْتُ وَ الْعِدَّةُ قَالَ كُفَّ عَنْ هَذَا

Humayd has narrated from ibn Sama’ah from Ahmad ibn al-Hassan from Mu’awiyah ibn Wahab from ‘Ubayd ibn Zurarah who has said the following:

‘About the case of a woman whose husband dies before going to bed with her. abu ‘Abd Allah-asws has said, ‘She is like a divorced woman with whom he has not gone to bed. If mahr (dower) is set for her she deserves one-half of it, otherwise, she docs not have the right to demand mahr (dower) but she has the right to inherit.’ I asked about waiting period. He-asws said, ‘Do not ask about it.’

الكافي ج : 6 ص : 120

10-  حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ‏ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ وَ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الْمَرْأَةِ يَمُوتُ عَنْهَا زَوْجُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَ