الكافي
AL-KAFI
ج 5
Volume 5
Part 5 out of 7
للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية
Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni
Well known as ‘The trustworthy of Al-Islam Al-Kulayni’
Who died in the year 329 H
Chapter 21 – The Believing man is a match for the Believing woman
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) إِذِ اسْتَأْذَنَ عَلَيْهِ رَجُلٌ فَأَذِنَ لَهُ فَدَخَلَ عَلَيْهِ فَسَلَّمَ فَرَحَّبَ بِهِ أَبُو جَعْفَرٍ ( عليه السلام ) وَ أَدْنَاهُ وَ سَاءَلَهُ فَقَالَ الرَّجُلُ جُعِلْتُ فِدَاكَ إِنِّي خَطَبْتُ إِلَى مَوْلَاكَ فُلَانِ بْنِ أَبِي رَافِعٍ ابْنَتَهُ فُلَانَةَ فَرَدَّنِي وَ رَغِبَ عَنِّي وَ ازْدَرَأَنِي لِدَمَامَتِي وَ حَاجَتِي وَ غُرْبَتِي وَ قَدْ دَخَلَنِي مِنْ ذَلِكَ غَضَاضَةٌ هَجْمَةٌ غُضَّ لَهَا قَلْبِي تَمَنَّيْتُ عِنْدَهَا الْمَوْتَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Hamza Al Sumaly who said,
‘I was in the presence of Abu Ja’far-asws when a man sought permission to see him-asws. So he-asws permitted him and he came over to him-asws, and greeted him-asws. So Abu Ja’far-asws welcomed him and went near to him and asked about him. So the man said, ‘May I be sacrificed for you-asws! I addressed to so and so friend of yours-asws, son of Abu Raf’a about his so and so daughter, but he rejected me and turned away from me, and showed disdain for me due to my physical ugliness, and my destitution, and my poverty, and due to that there has entered into me a derogatory attack upon my heart that I am coveting the death as a result’.
فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) اذْهَبْ فَأَنْتَ رَسُولِي إِلَيْهِ وَ قُلْ لَهُ يَقُولُ لَكَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام ) زَوِّجْ مُنْجِحَ بْنَ رَبَاحٍ مَوْلَايَ ابْنَتَكَ فُلَانَةَ وَ لَا تَرُدَّهُ قَالَ أَبُو حَمْزَةَ فَوَثَبَ الرَّجُلُ فَرِحاً مُسْرِعاً بِرِسَالَةِ أَبِي جَعْفَرٍ ( عليه السلام )
So Abu Ja’far-asws said: ‘Go, for you are my-asws messenger to him, and say to him, ‘Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws is saying to you: ‘Marry your so and so daughter to Munjih Bin Rabah, my-asws friend, and do not reject him’. Abu Hamza said, ‘So the man leapt up in joy, delighted with the message of Abu Ja’far-asws’.
فَلَمَّا أَنْ تَوَارَى الرَّجُلُ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ رَجُلًا كَانَ مِنْ أَهْلِ الْيَمَامَةِ يُقَالُ لَهُ جُوَيْبِرٌ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مُنْتَجِعاً لِلْإِسْلَامِ فَأَسْلَمَ وَ حَسُنَ إِسْلَامُهُ وَ كَانَ رَجُلًا قَصِيراً دَمِيماً مُحْتَاجاً عَارِياً وَ كَانَ مِنْ قِبَاحِ السُّودَانِ فَضَمَّهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِحَالِ غُرْبَتِهِ وَ عَرَاهُ وَ كَانَ يُجْرِي عَلَيْهِ طَعَامَهُ صَاعاً مِنْ تَمْرٍ بِالصَّاعِ الْأَوَّلِ وَ كَسَاهُ شَمْلَتَيْنِ وَ أَمَرَهُ أَنْ يَلْزَمَ الْمَسْجِدَ وَ يَرْقُدَ فِيهِ بِاللَّيْلِ
So when the man went out of sight, Abu Ja’far-asws said: ‘There was a man from the people of Al-Yamama called Juweybir, who came seeking success from Al-Islam. So he became a Muslim and his Islam was good, and he was a short ugly man, needy, of scarce clothing, and he was from the ugly ones of Sudan. So Rasool-Allah-saww undertook his responsibility due to his poor state, and his nakedness, and would give him food, a Sa’a (four handfuls) of dates with the first Sa’a (of dates available, and clothed him with two garments, and ordered him that he should stay in the Masjid, and lie down there at night.
فَمَكَثَ بِذَلِكَ مَا شَاءَ اللَّهُ حَتَّى كَثُرَ الْغُرَبَاءُ مِمَّنْ يَدْخُلُ فِي الْإِسْلَامِ مِنْ أَهْلِ الْحَاجَةِ بِالْمَدِينَةِ وَ ضَاقَ بِهِمُ الْمَسْجِدُ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيِّهِ ( صلى الله عليه وآله ) أَنْ طَهِّرْ مَسْجِدَكَ وَ أَخْرِجْ مِنَ الْمَسْجِدِ مَنْ يَرْقُدُ فِيهِ بِاللَّيْلِ وَ مُرْ بِسَدِّ أَبْوَابِ مَنْ كَانَ لَهُ فِي مَسْجِدِكَ بَابٌ إِلَّا بَابَ عَلِيٍّ ( عليه السلام ) وَ مَسْكَنَ فَاطِمَةَ ( عليها السلام ) وَ لَا يَمُرَّنَّ فِيهِ جُنُبٌ وَ لَا يَرْقُدْ فِيهِ غَرِيبٌ
So he remained like that for as long as Allah-azwj so Desired, until the strangers were many, from the ones who entered into Al-Islam from the needy people in Al-Medina, and the Masjid was constrained by them. So Allah-azwj Mighty and Majestic Revealed unto His-azwj Prophet-saww that he-saww should purify the Masjid and exit from the Masjid the ones who were lying there at night, and Commanded with the closure of the doors of the one who had such a door for him in his-saww Masjid except for the door of Ali-asws, and the dwelling of Fatima-asws, and to (ensure that no) one of sexual impurities should neither pass by in it, nor a strange to lie down in it.
قَالَ فَأَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِسَدِّ أَبْوَابِهِمْ إِلَّا بَابَ عَلِيٍّ ( عليه السلام ) وَ أَقَرَّ مَسْكَنَ فَاطِمَةَ ( عليها السلام ) عَلَى حَالِهِ قَالَ ثُمَّ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَمَرَ أَنْ يُتَّخَذَ لِلْمُسْلِمِينَ سَقِيفَةٌ فَعُمِلَتْ لَهُمْ وَ هِيَ الصُّفَّةُ ثُمَّ أَمَرَ الْغُرَبَاءَ وَ الْمَسَاكِينَ أَنْ يَظَلُّوا فِيهَا نَهَارَهُمْ وَ لَيْلَهُمْ فَنَزَلُوهَا وَ اجْتَمَعُوا فِيهَا فَكَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَتَعَاهَدُهُمْ بِالْبُرِّ وَ التَّمْرِ وَ الشَّعِيرِ وَ الزَّبِيبِ إِذَا كَانَ عِنْدَهُ وَ كَانَ الْمُسْلِمُونَ يَتَعَاهَدُونَهُمْ وَ يَرِقُّونَ عَلَيْهِمْ لِرِقَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ يَصْرِفُونَ صَدَقَاتِهِمْ إِلَيْهِمْ
He-asws said: ‘So Rasool-Allah-saww ordered for the closure of their doors except for the door of Ali-asws, and agreed for the door of the dwelling of Fatima-asws to be upon its state (open). Then Rasool-Allah-saww ordered that a pavilion be set up for the Muslims, so it was set up for them, and it is the platform. Then he-saww ordered for the strangers, and the poor that they should shade themselves therein during their days and their nights. So they lodged in it and gathered therein. So Rasool-Allah-saww was gifting them with the wheat, and the dates, and the barley, and the raisins, whenever these were with him-saww, and the Muslims were (also) gifting them and were being kind to them due to the kindness of Rasool-Allah-saww and were spending their charities upon them.
فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَظَرَ إِلَى جُوَيْبِرٍ ذَاتَ يَوْمٍ بِرَحْمَةٍ مِنْهُ لَهُ وَ رِقَّةٍ عَلَيْهِ فَقَالَ لَهُ يَا جُوَيْبِرُ لَوْ تَزَوَّجْتَ امْرَأَةً فَعَفَفْتَ بِهَا فَرْجَكَ وَ أَعَانَتْكَ عَلَى دُنْيَاكَ وَ آخِرَتِكَ فَقَالَ لَهُ جُوَيْبِرٌ يَا رَسُولَ اللَّهِ بِأَبِي أَنْتَ وَ أُمِّي مَنْ يَرْغَبُ فِيَّ فَوَ اللَّهِ مَا مِنْ حَسَبٍ وَ لَا نَسَبٍ وَ لَا مَالٍ وَ لَا جَمَالٍ فَأَيَّةُ امْرَأَةٍ تَرْغَبُ فِيَّ
So, one day Rasool-Allah-saww looked at Juweybir with mercy from him-saww for him, and kindness upon him, so he-saww said to him: ‘O Juweybir! If only you would marry a woman, so you would protect your chastity by her and she would support you upon your world and your Hereafter’. So Juweybir said to him-saww, ‘O Rasool-Allah-saww! May my father and my mother be sacrificed for you-saww! Who would desire me, for by Allah-azwj, I am neither with a lineage, nor from a nobility, nor wealth, nor beauty. So which woman would desire me?’
فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا جُوَيْبِرُ إِنَّ اللَّهَ قَدْ وَضَعَ بِالْإِسْلَامِ مَنْ كَانَ فِي الْجَاهِلِيَّةِ شَرِيفاً وَ شَرَّفَ بِالْإِسْلَامِ مَنْ كَانَ فِي الْجَاهِلِيَّةِ وَضِيعاً وَ أَعَزَّ بِالْإِسْلَامِ مَنْ كَانَ فِي الْجَاهِلِيَّةِ ذَلِيلًا وَ أَذْهَبَ بِالْإِسْلَامِ مَا كَانَ مِنْ نَخْوَةِ الْجَاهِلِيَّةِ وَ تَفَاخُرِهَا بِعَشَائِرِهَا وَ بَاسِقِ أَنْسَابِهَا فَالنَّاسُ الْيَوْمَ كُلُّهُمْ أَبْيَضُهُمْ وَ أَسْوَدُهُمْ وَ قُرَشِيُّهُمْ وَ عَرَبِيُّهُمْ وَ عَجَمِيُّهُمْ مِنْ آدَمَ وَ إِنَّ آدَمَ خَلَقَهُ اللَّهُ مِنْ طِينٍ وَ إِنَّ أَحَبَّ النَّاسِ إِلَى اللَّهِ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ أَطْوَعُهُمْ لَهُ وَ أَتْقَاهُمْ وَ مَا أَعْلَمُ يَا جُوَيْبِرُ لِأَحَدٍ مِنَ الْمُسْلِمِينَ عَلَيْكَ الْيَوْمَ فَضْلًا إِلَّا لِمَنْ كَانَ أَتْقَى لِلَّهِ مِنْكَ وَ أَطْوَعَ
So Rasool-Allah-saww said to him: ‘O Juweybir! Allah-azwj has Placed nobility by Al-Islam upon the one who was noble during the pre-Islamic period, and enrobed by Al-Islam the one who was ignoble, and Honoured by Al-Islam the one who disgraced during the pre-Islamic period, and Removed by Al-Islam was what from the haughtiness of the pre-Islamic period and its pride with their clans, and loftiness with their lineages. Thus, the people today, their white ones, and their black ones, and their Qureysh ones, and their Arab ones, and their non-Arab ones, are all from Adam-as, and that Adam-as, Allah-azwj Created him-as from clay, and that the most Beloved of people to Allah-azwj Mighty and Majestic on the Day of Judgement would be their most obedient ones, and their most pious ones, and I-saww do not know, O Juweybir, of anyone from the Muslims today to have preference over you except for the one who was more pious than you, and more obedient (to Allah-azwj)’.
ثُمَّ قَالَ لَهُ انْطَلِقْ يَا جُوَيْبِرُ إِلَى زِيَادِ بْنِ لَبِيدٍ فَإِنَّهُ مِنْ أَشْرَفِ بَنِي بَيَاضَةَ حَسَباً فِيهِمْ فَقُلْ لَهُ إِنِّي رَسُولُ رَسُولِ اللَّهِ إِلَيْكَ وَ هُوَ يَقُولُ لَكَ زَوِّجْ جُوَيْبِراً ابْنَتَكَ الذَّلْفَاءَ
Then he-saww said to him: ‘Go, O Juweybir, to Ziyad Bin Labeyd, for he is from the most noble ones of the clan of Bayza among them, and say to him, ‘I am a messenger of Rasool-Allah-saww to you, and he-saww is saying to you: ‘Marry your daughter Zulfa to Juweybir’.
قَالَ فَانْطَلَقَ جُوَيْبِرٌ بِرِسَالَةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِلَى زِيَادِ بْنِ لَبِيدٍ وَ هُوَ فِي مَنْزِلِهِ وَ جَمَاعَةٌ مِنْ قَوْمِهِ عِنْدَهُ فَاسْتَأْذَنَ فَأُعْلِمَ فَأَذِنَ لَهُ فَدَخَلَ وَ سَلَّمَ عَلَيْهِ ثُمَّ قَالَ يَا زِيَادَ بْنَ لَبِيدٍ إِنِّي رَسُولُ رَسُولِ اللَّهِ إِلَيْكَ فِي حَاجَةٍ لِي فَأَبُوحُ بِهَا أَمْ أُسِرُّهَا إِلَيْكَ فَقَالَ لَهُ زِيَادٌ بَلْ بُحْ بِهَا فَإِنَّ ذَلِكَ شَرَفٌ لِي وَ فَخْرٌ
He-asws said: ‘So Juweybir went with the message of Rasool-Allah-saww to Ziyad Bin Labeyd, and he was in his house and there was a group of his people in his presence. So he sought permission, and he was granted permission to see him. So he entered and greeted him, then said, ‘O Ziyad Bin Labeyd! I am a messenger of Rasool-Allah-saww to you, regarding a need of mine, so either I announce with it or I divulge it to you in privacy’. So Ziyad said to him, ‘But, announce it, for that is more honourable for me and a matter of pride’.
فَقَالَ لَهُ جُوَيْبِرٌ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ لَكَ زَوِّجْ جُوَيْبِراً ابْنَتَكَ الذَّلْفَاءَ فَقَالَ لَهُ زِيَادٌ أَ رَسُولُ اللَّهِ أَرْسَلَكَ إِلَيَّ بِهَذَا فَقَالَ لَهُ نَعَمْ مَا كُنْتُ لِأَكْذِبَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهُ زِيَادٌ إِنَّا لَا نُزَوِّجُ فَتَيَاتِنَا إِلَّا أَكْفَاءَنَا مِنَ الْأَنْصَارِ فَانْصَرِفْ يَا جُوَيْبِرُ حَتَّى أَلْقَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَأُخْبِرَهُ بِعُذْرِي
So Juweybir said to him, ‘Rasool-Allah-saww is saying to you: ‘Marry your daughter Zulfa to Juweybir’. So Ziyad said to him, ‘Did Rasool-Allah-saww send you to me with this?’ So he said to him, ‘Yes. I am not one to lie upon Rasool-Allah-saww’. So Ziyad said to him, ‘We do not marry (our daughters to) our youths except if they are a match from the Helpers, therefore leave, O Juweybir, until I meet up with Rasool-Allah-saww, and I inform him of my excuse’.
فَانْصَرَفَ جُوَيْبِرٌ وَ هُوَ يَقُولُ وَ اللَّهِ مَا بِهَذَا نَزَلَ الْقُرْآنُ وَ لَا بِهَذَا ظَهَرَتْ نُبُوَّةُ مُحَمَّدٍ ( صلى الله عليه وآله ) فَسَمِعَتْ مَقَالَتَهُ الذَّلْفَاءُ بِنْتُ زِيَادٍ وَ هِيَ فِي خِدْرِهَا فَأَرْسَلَتْ إِلَى أَبِيهَا ادْخُلْ إِلَيَّ فَدَخَلَ إِلَيْهَا فَقَالَتْ لَهُ مَا هَذَا الْكَلَامُ الَّذِي سَمِعْتُهُ مِنْكَ تُحَاوِرُ بِهِ جُوَيْبِراً فَقَالَ لَهَا ذَكَرَ لِي أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَرْسَلَهُ وَ قَالَ يَقُولُ لَكَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) زَوِّجْ جُوَيْبِراً ابْنَتَكَ الذَّلْفَاءَ فَقَالَتْ لَهُ وَ اللَّهِ مَا كَانَ جُوَيْبِرٌ لِيَكْذِبَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِحَضْرَتِهِ فَابْعَثِ الْآنَ رَسُولًا يَرُدُّ عَلَيْكَ جُوَيْبِراً
So Juweybir left and he was saying, ‘By Allah-azwj! Neither was the Quran Revealed with this, nor by this did the Prophet-hood of Muhammad-saww appear’. So Zulfa daughter of Ziyad heard his words and she was behind her curtain. So she sent for her father to come over to her. So he went over to her, and she said to him, ‘What is this speech which I heard from you agitating Juweybir with it?’ So he said to her, ‘He mentioned to me that Rasool-Allah-saww had sent him and he said, ‘Rasool-Allah-saww is saying to you: ‘Marry your daughter Zulfa to Juweybir’. So she said to him, ‘By Allah-azwj! It is not for Juweybir that he would lie upon Rasool-Allah-saww in his-saww presence, so send a messenger right now to return Juweybir back to you’.
فَبَعَثَ زِيَادٌ رَسُولًا فَلَحِقَ جُوَيْبِراً فَقَالَ لَهُ زِيَادٌ يَا جُوَيْبِرُ مَرْحَباً بِكَ اطْمَئِنَّ حَتَّى أَعُودَ إِلَيْكَ ثُمَّ انْطَلَقَ زِيَادٌ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهُ بِأَبِي أَنْتَ وَ أُمِّي إِنَّ جُوَيْبِراً أَتَانِي بِرِسَالَتِكَ وَ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ لَكَ زَوِّجْ جُوَيْبِراً ابْنَتَكَ الذَّلْفَاءَ فَلَمْ أَلِنْ لَهُ بِالْقَوْلِ وَ رَأَيْتُ لِقَاءَكَ وَ نَحْنُ لَا نَتَزَوَّجُ إِلَّا أَكْفَاءَنَا مِنَ الْأَنْصَارِ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا زِيَادُ جُوَيْبِرٌ مُؤْمِنٌ وَ الْمُؤْمِنُ كُفْوٌ لِلْمُؤْمِنَةِ وَ الْمُسْلِمُ كُفْوٌ لِلْمُسْلِمَةِ فَزَوِّجْهُ يَا زِيَادُ وَ لَا تَرْغَبْ عَنْهُ
So Ziyad sent a messenger who met up with Juweybir, and Ziyad said to him, ‘O Juweybir! Welcome to you. Rest assured until I return to you’. Then Ziyad went to Rasool-Allah-saww and said to him-saww, ‘May my father and my mother be sacrificed for you-saww! Juweybir came over to me with your-saww message and said, ‘Rasool-Allah-saww is saying to you: ‘Marry your daughter Zulfa to Juweybir’. So I was not soft to him with the words, and I view that I should meet up with you-saww, and we do not tend to marry except for our peers from the Helpers’. So Rasool-Allah-saww said to him: ‘O Ziyad! Juweybir is a Believer, and the Believing man is a match for the Believing woman, and the Muslim man is a match for the Muslim woman, therefore marry (your daughter to him) O Ziyad, and do not turn away from him’.
قَالَ فَرَجَعَ زِيَادٌ إِلَى مَنْزِلِهِ وَ دَخَلَ عَلَى ابْنَتِهِ فَقَالَ لَهَا مَا سَمِعَهُ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَتْ لَهُ إِنَّكَ إِنْ عَصَيْتَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَفَرْتَ فَزَوِّجْ جُوَيْبِراً فَخَرَجَ زِيَادٌ فَأَخَذَ بِيَدِ جُوَيْبِرٍ ثُمَّ أَخْرَجَهُ إِلَى قَوْمِهِ فَزَوَّجَهُ عَلَى سُنَّةِ اللَّهِ وَ سُنَّةِ رَسُولِهِ ( صلى الله عليه وآله ) وَ ضَمِنَ صَدَاقَهُ
He-asws said: ‘So Ziyad returned to his house and went over to his daughter and told her what he had heard from Rasool-Allah-saww. So she said to him, ‘If you were to disobey Rasool-Allah-saww, you would be a disbeliever, therefore, get me to be married to Juweybir’. So Ziyad went out and grabbed a hand of Juweybir, then brought him out to his people, and got him married upon a Sunnah of Allah-azwj and a Sunnah of His-azwj Rasool-saww, and guaranteed his dowry.
قَالَ فَجَهَّزَهَا زِيَادٌ وَ هَيَّئُوهَا ثُمَّ أَرْسَلُوا إِلَى جُوَيْبِرٍ فَقَالُوا لَهُ أَ لَكَ مَنْزِلٌ فَنَسُوقَهَا إِلَيْكَ فَقَالَ وَ اللَّهِ مَا لِي مِنْ مَنْزِلٍ قَالَ فَهَيَّئُوهَا وَ هَيَّئُوا لَهَا مَنْزِلًا وَ هَيَّئُوا فِيهِ فِرَاشاً وَ مَتَاعاً وَ كَسَوْا جُوَيْبِراً ثَوْبَيْنِ وَ أُدْخِلَتِ الذَّلْفَاءُ فِي بَيْتِهَا وَ أُدْخِلَ جُوَيْبِرٌ عَلَيْهَا مُعَتِّماً فَلَمَّا رَآهَا نَظَرَ إِلَى بَيْتٍ وَ مَتَاعٍ وَ رِيحٍ طَيِّبَةٍ قَامَ إِلَى زَاوِيَةِ الْبَيْتِ فَلَمْ يَزَلْ تَالِياً لِلْقُرْآنِ رَاكِعاً وَ سَاجِداً حَتَّى طَلَعَ الْفَجْرُ
So Ziyad got her ready and adorned her, then sent a message to Juweybir and said to him, ‘Is there a house for you, so we can escort her to you?’ So he said, ‘By Allah-azwj! There is no house for me’. He-asws said: ‘So they prepared for her and furnished a house for her, and prepared a bed therein, and chattels, and clothed Juweybir with two garments, and Zulfa entered into her house, and Juweybir went to her downcast. So when he saw her, he looked at the house and the chattels, and the aromatic perfumes, he stood to a corner of the house, and did not cease to recite the Quran whilst bowing and prostrating until the dawn emerged.
فَلَمَّا سَمِعَ النِّدَاءَ خَرَجَ وَ خَرَجَتْ زَوْجَتُهُ إِلَى الصَّلَاةِ فَتَوَضَّأَتْ وَ صَلَّتِ الصُّبْحَ فَسُئِلَتْ هَلْ مَسَّكِ فَقَالَتْ مَا زَالَ تَالِياً لِلْقُرْآنِ وَ رَاكِعاً وَ سَاجِداً حَتَّى سَمِعَ النِّدَاءَ فَخَرَجَ فَلَمَّا كَانَتِ اللَّيْلَةُ الثَّانِيَةُ فَعَلَ مِثْلَ ذَلِكَ وَ أَخْفَوْا ذَلِكَ مِنْ زِيَادٍ فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ فَعَلَ مِثْلَ ذَلِكَ فَأُخْبِرَ بِذَلِكَ أَبُوهَا فَانْطَلَقَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهُ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ أَمَرْتَنِي بِتَزْوِيجِ جُوَيْبِرٍ وَ لَا وَ اللَّهِ مَا كَانَ مِنْ مَنَاكِحِنَا وَ لَكِنْ طَاعَتُكَ أَوْجَبَتْ عَلَيَّ تَزْوِيجَهُ
So when he heard the call (Azaan), he and his wife went out to the Prayer. So they both performed the ablution and Prayed the morning Prayer. So she was asked, ‘Has he touched you?’ So she said, ‘He did not cease to recite the Quran, and Bowing and Prostrating until he heard the call (Azaan), so he went out. So when it was the second night, he did similar to that, and that was concealed from Ziyad. So when it was the third day, he did similar to that. So her father came to know, and he went to Rasool-Allah-saww and said to him-saww, ‘May my father and my mother be sacrificed for you-asws, O Rasool-Allah-saww! You-saww ordered me with the marriage of Juweybir, and by Allah-azwj, he was not from the ones we would have married, but I obeyed you-saww. It was Obligatory upon me to marry to him’.
فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) فَمَا الَّذِي أَنْكَرْتُمْ مِنْهُ قَالَ إِنَّا هَيَّأْنَا لَهُ بَيْتاً وَ مَتَاعاً وَ أُدْخِلَتِ ابْنَتِيَ الْبَيْتَ وَ أُدْخِلَ مَعَهَا مُعَتِّماً فَمَا كَلَّمَهَا وَ لَا نَظَرَ إِلَيْهَا وَ لَا دَنَا مِنْهَا بَلْ قَامَ إِلَى زَاوِيَةِ الْبَيْتِ فَلَمْ يَزَلْ تَالِياً لِلْقُرْآنِ رَاكِعاً وَ سَاجِداً حَتَّى سَمِعَ النِّدَاءَ فَخَرَجَ ثُمَّ فَعَلَ مِثْلَ ذَلِكَ فِي اللَّيْلَةِ الثَّانِيَةِ وَ مِثْلَ ذَلِكَ فِي الثَّالِثَةِ وَ لَمْ يَدْنُ مِنْهَا وَ لَمْ يُكَلِّمْهَا إِلَى أَنْ جِئْتُكَ وَ مَا نَرَاهُ يُرِيدُ النِّسَاءَ فَانْظُرْ فِي أَمْرِنَا
So the Prophet-saww said to him: ‘So what it is that you are denying from it?’ He said, ‘We prepared a house for him, and chattels, and I entered my daughter into the house, and I entered chattels along with her, but he neither spoke to her nor looked at her, not did he approach her, but he stood by a corner of the house and did not cease to recite the Quran bowing and prostrating until he heard the call (Azaan), and he went out. The he did similar to that during the second night, and similar to that during the third, and did not approach her, and did not speak to her until I came over to you-saww, and we do not see him as wanting the women. Therefore, look into our matter’.
فَانْصَرَفَ زِيَادٌ وَ بَعَثَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى جُوَيْبِرٍ فَقَالَ لَهُ أَ مَا تَقْرَبُ النِّسَاءَ فَقَالَ لَهُ جُوَيْبِرٌ أَ وَ مَا أَنَا بِفَحْلٍ بَلَى يَا رَسُولَ اللَّهِ إِنِّي لَشَبِقٌ نَهِمٌ إِلَى النِّسَاءِ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَدْ خُبِّرْتُ بِخِلَافِ مَا وَصَفْتَ بِهِ نَفْسَكَ قَدْ ذُكِرَ لِي أَنَّهُمْ هَيَّئُوا لَكَ بَيْتاً وَ فِرَاشاً وَ مَتَاعاً وَ أُدْخِلَتْ عَلَيْكَ فَتَاةٌ حَسْنَاءُ عَطِرَةٌ وَ أَتَيْتَ مُعَتِّماً فَلَمْ تَنْظُرْ إِلَيْهَا وَ لَمْ تُكَلِّمْهَا وَ لَمْ تَدْنُ مِنْهَا فَمَا دَهَاكَ إِذَنْ
So Ziyad left, and Rasool-Allah-saww sent for Juweybir, so he-saww said to him: ‘Do you not go near the women?’ So Juweyir said to him-saww, ‘Or am I not a stallion? Yes, O Rasool-Allah-saww! I have intense craving for the women’. So Rasool-Allah-saww said to him: ‘I-saww have been informed opposite to what you are describing yourself with. It has been mentioned to me-saww that they prepared a house for you, and a bed, and chattels, and entered upon you a beautiful young girl, perfumed, and you were downcast and did not look at her, and did not speak to her, and did not approach her. So what is your wisdom then?’
فَقَالَ لَهُ جُوَيْبِرٌ يَا رَسُولَ اللَّهِ دَخَلْتُ بَيْتاً وَاسِعاً وَ رَأَيْتُ فِرَاشاً وَ مَتَاعاً وَ فَتَاةً حَسْنَاءَ عَطِرَةً وَ ذَكَرْتُ حَالِيَ الَّتِي كُنْتُ عَلَيْهَا وَ غُرْبَتِي وَ حَاجَتِي وَ وَضِيعَتِي وَ كِسْوَتِي مَعَ الْغُرَبَاءِ وَ الْمَسَاكِينِ فَأَحْبَبْتُ إِذْ أَوْلَانِي اللَّهُ ذَلِكَ أَنْ أَشْكُرَهُ عَلَى مَا أَعْطَانِي وَ أَتَقَرَّبُ إِلَيْهِ بِحَقِيقَةِ الشُّكْرِ فَنَهَضْتُ إِلَى جَانِبِ الْبَيْتِ فَلَمْ أَزَلْ فِي صَلَاتِي تَالِياً لِلْقُرْآنِ رَاكِعاً وَ سَاجِداً أَشْكُرُ اللَّهَ حَتَّى سَمِعْتُ النِّدَاءَ فَخَرَجْتُ فَلَمَّا أَصْبَحْتُ رَأَيْتُ أَنْ أَصُومَ ذَلِكَ الْيَوْمَ فَفَعَلْتُ ذَلِكَ ثَلَاثَةَ أَيَّامٍ وَ لَيَالِيَهَا وَ رَأَيْتُ ذَلِكَ فِي جَنْبِ مَا أَعْطَانِي اللَّهُ يَسِيراً وَ لَكِنِّي سَأُرْضِيهَا وَ أُرْضِيهِمُ اللَّيْلَةَ إِنْ شَاءَ اللَّهُ
So Juweybir said to him-saww, ‘O Rasool-Allah-saww! I entered a spacious house, and I saw a bed, and chattels, and a beautiful young girl, perfumed, and I remembered my state which I used to be upon, and my poverty, and my destitution, and my place, and my clothes along with the poor ones and the needy, so I loved it that I should give preference to Allah-azwj for that and thank Him-azwj upon what He-azwj had Given me, and wanted to be closer to Him-azwj with the reality of the gratefulness, therefore I went to a side of the house, and did not cease in my Prayer, reciting the Quran bowing and prostrating, thanking Allah-azwj until I heard the call (Azaan). So I went out. So when it was the morning, I viewed that I should be Fasting for that day. So I did that for three days and nights, and I viewed that compared to Allah-azwj had Given me, is little, but I will be pleasing her, and pleasing them tonight, Allah-azwj Willing’.
فَأَرْسَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى زِيَادٍ فَأَتَاهُ فَأَعْلَمَهُ مَا قَالَ جُوَيْبِرٌ فَطَابَتْ أَنْفُسُهُمْ قَالَ وَ وَفَى لَهَا جُوَيْبِرٌ بِمَا قَالَ ثُمَّ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) خَرَجَ فِي غَزْوَةٍ لَهُ وَ مَعَهُ جُوَيْبِرٌ فَاسْتُشْهِدَ رَحِمَهُ اللَّهُ تَعَالَى فَمَا كَانَ فِي الْأَنْصَارِ أَيِّمٌ أَنْفَقُ مِنْهَا بَعْدَ جُوَيْبِرٍ .
So Rasool-Allah-saww sent for Ziyad, so he came over to him-saww. So he-saww let him know of what Juweybir had said. So they gladdened themselves’. He-asws said: ‘And Juweybir was loyal with what he had said. Then Rasool-Allah-saww went out regarding a military expedition of his-saww, and with him-saww was Juweybir. So he was martyred, may Allah-azwj the Exalted have Mercy upon him. So there was no woman more in demand than her among the Helpers, after Juweybir’.[1]
بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ صَالِحٍ التَّيْمُلِيِّ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَجُلٌ النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ عِنْدِي مَهِيرَةُ الْعَرَبِ وَ أَنَا أُحِبُّ أَنْ تَقْبَلَهَا وَ هِيَ ابْنَتِي قَالَ فَقَالَ قَدْ قَبِلْتُهَا قَالَ فَأُخْرَى يَا رَسُولَ اللَّهِ قَالَ وَ مَا هِيَ قَالَ لَمْ يَضْرِبْ عَلَيْهَا صُدْغٌ قَطُّ قَالَ لَا حَاجَةَ لِي فِيهَا وَ لَكِنْ زَوِّجْهَا مِنْ جِلْبِيبٍ
One of our companions, from Ali Bin Al Husayn Bin Salih Al Taymuly, from Ayoub Bin Nuh, from Muhammad Bin Sinan, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘A man came over to the Prophet-saww, so he said, ‘O Rasool-Allah-saww! With me is a woman of the highest dower of the Arabs, and I would love it if you-saww were to accept her, and she is my daughter’. So he-saww said: ‘I-saww have accepted her’. He said, ‘So (I have) another, O Rasool-Allah-saww!’. He-saww said: ‘And what is she?’ He said, ‘She has not been struck upon her forehead at all (with any hardship)’. He-saww said: ‘There is no need for me regarding her, but marry her to Jilbeeb’.
قَالَ فَسَقَطَ رِجْلَا الرَّجُلِ مِمَّا دَخَلَهُ ثُمَّ أَتَى أُمَّهَا فَأَخْبَرَهَا الْخَبَرَ فَدَخَلَهَا مِثْلُ مَا دَخَلَهُ فَسَمِعَتِ الْجَارِيَةُ مَقَالَتَهُ وَ رَأَتْ مَا دَخَلَ أَبَاهَا فَقَالَتْ لَهُمَا ارْضَيَا لِي مَا رَضِيَ اللَّهُ وَ رَسُولُهُ لِي
He-asws said: ‘So the legs of the man failed from what entered into him. Then her mother came over, so he informed her of the news, so there entered into her similar to what had entered into him. So the girl heard his speech and saw what had entered into her parents, so she said to them, ‘Be pleased for me with whatever Allah-azwj and His-azwj Rasool-saww are pleased with for me’.
قَالَ فَتَسَلَّى ذَلِكَ عَنْهُمَا وَ أَتَى أَبُوهَا النَّبِيَّ ( صلى الله عليه وآله ) فَأَخْبَرَهُ الْخَبَرَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَدْ جَعَلْتُ مَهْرَهَا الْجَنَّةَ
He-asws said: ‘So that consoled both of them, and her father came over to the Prophet-saww and informed him-saww of the news. So Rasool-Allah-saww said: ‘I-saww have made her dowry to be the Paradise’.
وَ زَادَ فِيهِ صَفْوَانُ قَالَ فَمَاتَ عَنْهَا حِلْبِيبٌ فَبَلَغَ مَهْرُهَا بَعْدَهُ مِائَةَ أَلْفِ دِرْهَمٍ .
And Safwan (a narrator) has an increased in it saying, ‘So Jilbeeb died from her and her dower reached one hundred thousand Dirhams’.[2]
باب آخَرُ مِنْهُ
Chapter 22 – Another chapter from it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عُمَرَ بْنِ أَبِي بَكَّارٍ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) زَوَّجَ مِقْدَادَ بْنَ الْأَسْوَدِ ضُبَاعَةَ ابْنَةَ الزُّبَيْرِ بْنِ عَبْدِ الْمُطَّلِبِ وَ إِنَّمَا زَوَّجَهُ لِتَتَّضِعَ الْمَنَاكِحُ وَ لِيَتَأَسَّوْا بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ لِيَعْلَمُوا أَنَّ أَكْرَمَهُمْ عِنْدَ اللَّهِ أَتْقَاهُمْ .
Ali Bin Ibrahim, from his father, from Al Hassan Bin Ali Bin Fazzal, from Sa’alba Bin Maymoun, from Umar Bin Abu Bakaar, from Abu Bakr Al Hazramy,
(It has been narrated) from Abu Abdullah-asws having said that Rasool-Allah-saww got Miqdad Bin Al-Aswad-as married to Zuba’at daughter of Al Zubeyr Bin Abdul Muttalib, and rather he-saww got him-as married in order to set the rules of the marriage and (for people) to follow the footsteps of Rasool-Allah-saww, and to let them know that the most prestigious of them in the Presence of Allah-azwj is the most pious of them’.[3]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ عَنْ يَزِيدَ بْنِ حَاتِمٍ قَالَ كَانَ لِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ عَيْنٌ بِالْمَدِينَةِ يَكْتُبُ إِلَيْهِ بِأَخْبَارِ مَا يَحْدُثُ فِيهَا وَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) أَعْتَقَ جَارِيَةً ثُمَّ تَزَوَّجَهَا فَكَتَبَ الْعَيْنُ إِلَى عَبْدِ الْمَلِكِ فَكَتَبَ عَبْدُ الْمَلِكِ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) أَمَّا بَعْدُ فَقَدْ بَلَغَنِي تَزْوِيجُكَ مَوْلَاتَكَ وَ قَدْ عَلِمْتُ أَنَّهُ كَانَ فِي أَكْفَائِكَ مِنْ قُرَيْشٍ مَنْ تَمَجَّدُ بِهِ فِي الصِّهْرِ وَ تَسْتَنْجِبُهُ فِي الْوَلَدِ فَلَا لِنَفْسِكَ نَظَرْتَ وَ لَا عَلَى وُلْدِكَ أَبْقَيْتَ وَ السَّلَامُ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abu Abdullah, from Abdul Rahman Bin Muhammad, from Yazeed Bin hatim who said,
‘There used to be a spy for Abdul Malik Bin Marwan in Al-Medina who used to write to him with the news of whatever transpired therein, and Ali-asws Bin Al-Husayn-asws emancipated (liberated) a slave girl, then married her. So the spy wrote to Abdul Malik, and Abdul Malik wrote to Ali Bin Al-Husayn-asws, ‘Thereafter, it has reached me that you-asws married your-asws slave girl, and you-asws know that there are matches for you-asws from Qureysh, one you-asws can glorify with regarding the relationship and have excellence regarding the children, but you-asws did not consider for yourself-asws nor upon your-asws children to remain. Greetings!’
فَكَتَبَ إِلَيْهِ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) أَمَّا بَعْدُ فَقَدْ بَلَغَنِي كِتَابُكَ تُعَنِّفُنِي بِتَزْوِيجِي مَوْلَاتِي وَ تَزْعُمُ أَنَّهُ كَانَ فِي نِسَاءِ قُرَيْشٍ مَنْ أَتَمَجَّدُ بِهِ فِي الصِّهْرِ وَ أَسْتَنْجِبُهُ فِي الْوَلَدِ وَ أَنَّهُ لَيْسَ فَوْقَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مُرْتَقاً فِي مَجْدٍ وَ لَا مُسْتَزَادٌ فِي كَرَمٍ وَ إِنَّمَا كَانَتْ مِلْكَ يَمِينِي خَرَجَتْ مَتَى أَرَادَ اللَّهُ عَزَّ وَ جَلَّ مِنِّي بِأَمْرٍ أَلْتَمِسُ بِهِ ثَوَابَهُ ثُمَّ ارْتَجَعْتُهَا عَلَى سُنَّةٍ وَ مَنْ كَانَ زَكِيّاً فِي دِينِ اللَّهِ فَلَيْسَ يُخِلُّ بِهِ شَيْءٌ مِنْ أَمْرِهِ وَ قَدْ رَفَعَ اللَّهُ بِالْإِسْلَامِ الْخَسِيسَةَ وَ تَمَّمَ بِهِ النَّقِيصَةَ وَ أَذْهَبَ اللُّؤْمَ فَلَا لُؤْمَ عَلَى امْرِئٍ مُسْلِمٍ إِنَّمَا اللُّؤْمُ لُؤْمُ الْجَاهِلِيَّةِ وَ السَّلَامُ
So Ali-asws Bin Al-Husayn-asws wrote to him: ‘Thereafter, your letter has reached me-asws chiding me-asws due to my-asws marrying my-asws slave girl, and you alleged that there are women among Qureysh ones I-asws can glorify with regarding the relationship, and have excellence regarding the children, and there is no higher level than that of Rasool-Allah-saww with regards to glory, nor any more in benevolence. But rather, she was a possession of my-asws right hand. When Allah-azwj Mighty and Majestic Intended a matter from me-asws, I shought His-azwj Rewards by it. Then I-asws returned her upon a Sunnah. And whoever was more pure in the Religion of Allah-azwj, so there is nothing which can isolate him from His-azwj Commad, and Allah-azwj has Raised by Al-Islam the despicability and completed the short-comings with it, and removed the blames. Thus, there is no blame upon a Muslim person, but rather the blame is upon the ignorance. Greetings!’
فَلَمَّا قَرَأَ الْكِتَابَ رَمَى بِهِ إِلَى ابْنِهِ سُلَيْمَانَ فَقَرَأَهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ لَشَدَّ مَا فَخَرَ عَلَيْكَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) فَقَالَ يَا بُنَيَّ لَا تَقُلْ ذَلِكَ فَإِنَّهُ أَلْسَنُ بَنِي هَاشِمٍ الَّتِي تَفْلِقُ الصَّخْرَ وَ تَغْرِفُ مِنْ بَحْرٍ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَا بُنَيَّ يَرْتَفِعُ مِنْ حَيْثُ يَتَّضِعُ النَّاسُ .
So when he read the letter, he threw it to his son Suleyman, so he read it, and he said, ‘O commander of the faithful! How intense is what Ali-asws Bin Al-Husayn-asws has prided over you!’ So he said, ‘O my son! Do not say that, for it is the tongues of the Clan of Hashim-as which splits the rocks and scoops from an ocean. It is Ali-asws Bin Al-Husayn-asws, O my son, who rises from where the people are humbled’.[4]
الْحُسَيْنُ بْنُ الْحَسَنِ الْهَاشِمِيُّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ وَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنِ السَّيَّارِيِّ عَنْ بَعْضِ الْبَغْدَادِيِّينَ عَنْ عَلِيِّ بْنِ بِلَالٍ قَالَ لَقِيَ هِشَامَ بْنَ الْحَكَمِ بَعْضُ الْخَوَارِجِ فَقَالَ يَا هِشَامُ مَا تَقُولُ فِي الْعَجَمِ يَجُوزُ أَنْ يَتَزَوَّجُوا فِي الْعَرَبِ قَالَ نَعَمْ قَالَ فَالْعَرَبُ يَتَزَوَّجُوا مِنْ قُرَيْشٍ قَالَ نَعَمْ قَالَ فَقُرَيْشٌ يَتَزَوَّجُ فِي بَنِي هَاشِمٍ قَالَ نَعَمْ قَالَ عَمَّنْ أَخَذْتَ هَذَا قَالَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ سَمِعْتُهُ يَقُولُ أَ تَتَكَافَأُ دِمَاؤُكُمْ وَ لَا تَتَكَافَأُ فُرُوجُكُمْ
Al Husayn Bin Al Hassan Al Hashimy, from Ibrahim Bin Is’haq Al Ahmar and Ali Bin Muhammad Bin Bundar, from Al Sayyari, from one of the Baghdadis, from Ali Bin Bilal who said,
‘Hisham Bin Al-Hakam met one of the foreigners, so he said, ‘O Hisham! What are you saying regarding the non-Arabs, are they allowed to marry among the Arabs?’ He said, ‘Yes’. He said, ‘So the Arabs can marry from Qureysh?’ He said, ‘Yes’. He said, ‘So the Qureysh can marry in the Clan of Hashim-as?’ He said, ‘Yes’. He said, ‘From where did you take this?’ He said, ‘From Ja’far-asws Bin Muhammad-asws. I heard him-asws saying: ‘Your blood is matching but your reproductive organs cannot?’
قَالَ فَخَرَجَ الْخَارِجِيُّ حَتَّى أَتَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ إِنِّي لَقِيتُ هِشَاماً فَسَأَلْتُهُ عَنْ كَذَا فَأَخْبَرَنِي بِكَذَا وَ كَذَا وَ ذَكَرَ أَنَّهُ سَمِعَهُ مِنْكَ قَالَ نَعَمْ قَدْ قُلْتُ ذَلِكَ فَقَالَ الْخَارِجِيُّ فَهَا أَنَا ذَا قَدْ جِئْتُكَ خَاطِباً فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّكَ لَكُفْوٌ فِي دَمِكَ وَ حَسَبِكَ فِي قَوْمِكَ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ صَانَنَا عَنِ الصَّدَقَةِ وَ هِيَ أَوْسَاخُ أَيْدِي النَّاسِ فَنَكْرَهُ أَنْ نُشْرِكَ فِيمَا فَضَّلَنَا اللَّهُ بِهِ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ مِثْلَ مَا جَعَلَ اللَّهُ لَنَا
He (the narrator) said, ‘So the foreigner went out until he came over to Abu Abdullah-asws, so he said, ‘I met Hisham, and I asked him about such, so he informed me with such and such, and he mentioned that he had heard it from you-asws’. He-asws said: ‘Yes, I-asws have said that’. So the foreigner said, ‘So here I am with a marriage proposal’. So Abu Abdullah-asws said to him: ‘You are a match regarding your blood, but your nobility among your people, but Allah-azwj Mighty and Majestic Safeguarded us-asws from the charity, and it is a dirt from the hands of the people. Thus, we-asws abhor that we-asws associate you in what Allah-azwj has Preferred us-asws with, (as you are) the one whom Allah-azwj has not Made for you the like of what Allah-azwj has Made for us’.
فَقَامَ الْخَارِجِيُّ وَ هُوَ يَقُولُ تَاللَّهِ مَا رَأَيْتُ رَجُلًا مِثْلَهُ قَطُّ رَدَّنِي وَ اللَّهِ أَقْبَحَ رَدٍّ وَ مَا خَرَجَ مِنْ قَوْلِ صَاحِبِهِ .
So the foreigner arose and he was saying, ‘By Allah-azwj! I have not seen a man like him-asws at all! He-asws repulsed me, by Allah-azwj, with the ugliest of repulsions, but still without contradicting his-asws companion’.[5]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَمَّنْ يَرْوِي عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) تَزَوَّجَ سُرِّيَّةً كَانَتْ لِلْحَسَنِ بْنِ عَلِيٍّ ( عليه السلام ) فَبَلَغَ ذَلِكَ عَبْدَ الْمَلِكِ بْنِ مَرْوَانَ فَكَتَبَ إِلَيْهِ فِي ذَلِكَ كِتَاباً أَنَّكَ صِرْتَ بَعْلَ الْإِمَاءِ فَكَتَبَ إِلَيْهِ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) أَنَّ اللَّهَ رَفَعَ بِالْإِسْلَامِ الْخَسِيسَةَ وَ أَتَمَّ بِهِ النَّاقِصَةَ فَأَكْرَمَ بِهِ مِنَ اللُّؤْمِ فَلَا لُؤْمَ عَلَى مُسْلِمٍ إِنَّمَا اللُّؤْمُ لُؤْمُ الْجَاهِلِيَّةِ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَنْكَحَ عَبْدَهُ وَ نَكَحَ أَمَتَهُ
Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Sa’albat Bin Maymoun, from the one who reported it,
(It has been narrated) from Abu Abdullah-asws that Ali-asws Bin Al-Husayn-asws married a slave-girl who was for Al-Hassan Bin Ali-asws. So (the news of) that reached Abdul Malik Bin Marwan. So he wrote to him-asws a letter regarding that, ‘You-asws have become a husband of the slave girl’. So Ali-asws Bin Al-Husayn-asws wrote to him: ‘Allah-azwj has Raised by Al-Islam the despicability (evil) and completed the short-comings with it, and exonerated the blames by it. Thus, there is no blame upon a Muslim person, but rather the blame is upon the ignorance. Rasool-Allah-saww got his slave married, and married his-saww slave girl’.
فَلَمَّا انْتَهَى الْكِتَابُ إِلَى عَبْدِ الْمَلِكِ قَالَ لِمَنْ عِنْدَهُ خَبِّرُونِي عَنْ رَجُلٍ إِذَا أَتَى مَا يَضَعُ النَّاسَ لَمْ يَزِدْهُ إِلَّا شَرَفاً قَالُوا ذَاكَ أَمِيرُ الْمُؤْمِنِينَ قَالَ لَا وَ اللَّهِ مَا هُوَ ذَاكَ قَالُوا مَا نَعْرِفُ إِلَّا أَمِيرَ الْمُؤْمِنِينَ قَالَ فَلَا وَ اللَّهِ مَا هُوَ بِأَمِيرِ الْمُؤْمِنِينَ وَ لَكِنَّهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) .
So when the letter ended up to Abdul Malik Bin Marwan, he said to the ones in his presence, ‘Inform me about a man, when there comes upon him what humbles the people, it does not increase him except in nobility’. They said, ‘That is the commander of the faithful’. He said, ‘No, by Allah-azwj, he is not that’. They said, ‘We do not know (of such a person) except for the commander of the faithful’. He said, ‘No, by Allah-azwj! He is not the commander of the faithful, but he is Ali-asws Bin Al Husayn-asws’.[6]
باب آخَرُ مِنْهُ
Chapter 23 – Another chapter from it
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ الْوَاسِطِيِّ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَسْأَلُهُ عَنِ النِّكَاحِ فَكَتَبَ إِلَيَّ مَنْ خَطَبَ إِلَيْكُمْ فَرَضِيتُمْ دِينَهُ وَ أَمَانَتَهُ فَزَوِّجُوهُ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَ فَسادٌ كَبِيرٌ .
A number of our companions, from Sahl Bin Ziyad, from Al Husayn Bin Bashaar Al Wasity who said,
‘I wrote to Abu Ja’far-asws asking him-asws about the marriage. So he-asws wrote to me: ‘The one who come with a marriage (proposal) to you, and you are pleased with his Religion and his trustworthiness, so marry (your daughter) to him, or if you do not, there would be strife in the land and a great mischief’.[7]
سَهْلُ بْنُ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ عَلِيُّ بْنُ أَسْبَاطٍ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فِي أَمْرِ بَنَاتِهِ وَ أَنَّهُ لَا يَجِدُ أَحَداً مِثْلَهُ فَكَتَبَ إِلَيْهِ أَبُو جَعْفَرٍ ( عليه السلام ) فَهِمْتُ مَا ذَكَرْتَ مِنْ أَمْرِ بَنَاتِكَ وَ أَنَّكَ لَا تَجِدُ أَحَداً مِثْلَكَ فَلَا تَنْظُرْ فِي ذَلِكَ رَحِمَكَ اللَّهُ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ إِذَا جَاءَكُمْ مَنْ تَرْضَوْنَ خُلُقَهُ وَ دِينَهُ فَزَوِّجُوهُ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَ فَسادٌ كَبِيرٌ .
Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ali Bin Mahziyar who said,
‘Ali Bin Asbaat wrote to Abu Ja’far-asws regarding a matter of his daughters, and that he could not find anyone like him. So Abu Ja’far-asws wrote to him: ‘I-asws understood what you mentioned from the matter of your daughters, and that you cannot find anyone like you, but do not wait regarding that, may Allah-azwj have Mercy on you, for Rasool-Allah-saww said: ‘When there comes to you one whose mannerisms you are pleased with, and his Religion, so marry to him, or if you do not do it, there would happen strife in the land and a great mischief’.[8]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فِي التَّزْوِيجِ فَأَتَانِي كِتَابُهُ بِخَطِّهِ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا جَاءَكُمْ مَنْ تَرْضَوْنَ خُلُقَهُ وَ دِينَهُ فَزَوِّجُوهُ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَ فَسادٌ كَبِيرٌ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Ibrahim Bin Muhammad Al Hamdany who said,
‘I wrote to Abu Ja’far-asws regarding the marriage, so his-asws letter came to me in his-asws own handwriting: ‘Rasool-Allah-saww said: ‘When there comes to you one whose manners and his Religion you are pleased with, so marry to him, or if you do not, there would occur strife in the land and a great mischief’.[9]
باب الْكُفْوِ
Chapter 24 – The Match
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكُفْوُ أَنْ يَكُونَ عَفِيفاً وَ عِنْدَهُ يَسَارٌ .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Aban, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘The match is that he happens to be chaste, and with him is wealth’.[10]
باب كَرَاهِيَةِ أَنْ يُنْكَحَ شَارِبُ الْخَمْرِ
Chapter 25 – Abhorrence of marrying to a drinker of the wine
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ زَوَّجَ كَرِيمَتَهُ مِنْ شَارِبِ الْخَمْرِ فَقَدْ قَطَعَ رَحِمَهَا .
A number of our companions, from Ahmad Bin Muhammad, raising it, said,
‘Abu Abdullah-asws said: ‘The one who marries his daughter to a drinker of the wine, so he has cut off his relationship’.[11]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) شَارِبُ الْخَمْرِ لَا يُزَوَّجُ إِذَا خَطَبَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘A drinker of the wine, do not marry to him when he proposes’.[12]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ شَرِبَ الْخَمْرَ بَعْدَ مَا حَرَّمَهَا اللَّهُ عَلَى لِسَانِي فَلَيْسَ بِأَهْلٍ أَنْ يُزَوَّجَ إِذَا خَطَبَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Khalid Bin Jareer, from Abu Al Rabie,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who drinks the wine after Allah-azwj Prohibited it upon my-saww tongue, so he is not with a right that he should be married to when he proposes (for a marriage)’.[13]
باب مُنَاكَحَةِ النُّصَّابِ وَ الشُّكَّاكِ
Chapter 26 – Marriage of the Hostile One (Nasibi) and the doubtful (in religion)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَزَوَّجُوا فِي الشُّكَّاكِ وَ لَا تُزَوِّجُوهُمْ لِأَنَّ الْمَرْأَةَ تَأْخُذُ مِنْ أَدَبِ زَوْجِهَا وَ يَقْهَرُهَا عَلَى دِينِهِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem Bin Amro, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘ (you may) marry among the uncertain (in religion) ones but do not marry to them (the Nasabis) because the woman tends to take from the etiquettes of her husband, and he compels her upon his Religion’.[14]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَتَزَوَّجُ بِمُرْجِئَةٍ أَوْ حَرُورِيَّةٍ قَالَ لَا عَلَيْكَ بِالْبُلْهِ مِنَ النِّسَاءِ
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdullah Bin Muskan, from Yahya Al Halby, from Abdul Hameed Al Ta’aiy, from Zurara Bin Ayn who said,
‘I said to Abu Abdullah-asws, ‘Can I marry with a Murjiite or a Harouriyya (two sects)?’ He-asws said: ‘No, but upon you is the simple one from the women’.
قَالَ زُرَارَةَ فَقُلْتُ وَ اللَّهِ مَا هِيَ إِلَّا مُؤْمِنَةٌ أَوْ كَافِرَةٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَيْنَ أَهْلُ ثَنْوَى اللَّهِ عَزَّ وَ جَلَّ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ أَصْدَقُ مِنْ قَوْلِكَ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا .
Zurara said, ‘I said, ‘By Allah-azwj, what is she except for a Believing woman, or an Infidel’. So Abu Abdullah-asws said: ‘And where would be the dualist people about Allah-azwj Mighty and Majestic? The Words of Allah-azwj Mighty and Majestic are more truthful than your words, [4:98] Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape)’.[15]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَتَزَوَّجِ الْمُؤْمِنُ النَّاصِبَةَ الْمَعْرُوفَةَ بِذَلِكَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel Bin Salih, from Fuzayl Bin Yasaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Believer cannot marry a Hostile woman (Nasibi), the one (who is) well known with that’.[16]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ الْفُضَيْلُ أَتَزَوَّجُ النَّاصِبَةَ قَالَ لَا وَ لَا كَرَامَةَ قُلْتُ جُعِلْتُ فِدَاكَ وَ اللَّهِ إِنِّي لَأَقُولُ لَكَ هَذَا وَ لَوْ جَاءَنِي بِبَيْتٍ مَلْآنَ دَرَاهِمَ مَا فَعَلْتُ .
Muhammad Bin Ismail, from Al Fazl Bin ShAzaan, from Ibn Abu Umeyr, from Rabie, from Al Fuzayl Bin Yasaar,
(It has been narrated) from Abu Abdullah-asws, said, ‘Fuzayl said to him-asws, ‘Can I marry the Hostile woman (Nasibi)?’ He-asws said: ‘No, and there is no prestige’. I said, ‘May I be sacrificed for you-asws! By Allah-azwj, I am only saying this to you-asws, and even if she comes to me with a house filled with Dirhams, I would not do it’.[17]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَزَوَّجُوا فِي الشُّكَّاكِ وَ لَا تُزَوِّجُوهُمْ فَإِنَّ الْمَرْأَةَ تَأْخُذُ مِنْ أَدَبِ زَوْجِهَا وَ يَقْهَرُهَا عَلَى دِينِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara Bin Ayn,
(It has been narrated) from Abu Abdullah-asws having said: ‘Marry into the weak in (religion) but do not marry to them (the Nasibis), for the woman tends to take from the etiquettes of her husband, and he compels her upon his Religion’.[18]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ يَعْقُوبَ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنِ الْحُسَيْنِ بْنِ مُوسَى الْحَنَّاطِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِامْرَأَتِي أُخْتاً عَارِفَةً عَلَى رَأْيِنَا وَ لَيْسَ عَلَى رَأْيِنَا بِالْبَصْرَةِ إِلَّا قَلِيلٌ فَأُزَوِّجُهَا مِمَّنْ لَا يَرَى رَأْيَهَا قَالَ لَا وَ لَا نِعْمَةَ [وَ لَا كَرَامَةَ] إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَلا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لا هُنَّ حِلٌّ لَهُمْ وَ لا هُمْ يَحِلُّونَ لَهُنَّ .
Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Yaqoub, from Marwan Bin Muslim, from Al Husayn Bin Musa Al Hannat, from Al Fuzayl Bin Yasaar who said,
‘I said to Abu Abdullah-asws, ‘My wife has a sister who is known to be upon our view (Wilayah), and there are not upon our view in Al-Basra except for a few, so can I marry her to the one who does not agree with her view (faith)?’ He-asws said: ‘No, and there is neither a Blessing nor a prestige. Allah-azwj Mighty and Majestic is Saying . [60:10] do not send them back to the unbelievers, neither are these (women) lawful for them, nor are those (men) lawful for them’.[19]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي أَخْشَى أَنْ لَا يَحِلَّ لِي أَنْ أَتَزَوَّجَ مَنْ لَمْ يَكُنْ عَلَى أَمْرِي فَقَالَ مَا يَمْنَعُكَ مِنَ الْبُلْهِ مِنَ النِّسَاءِ قُلْتُ وَ مَا الْبُلْهُ قَالَ هُنَّ الْمُسْتَضْعَفَاتُ مِنَ اللَّاتِي لَا يَنْصِبْنَ وَ لَا يَعْرِفْنَ مَا أَنْتُمْ عَلَيْهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara who said,
‘I said to Abu Ja’far-asws, ‘I fear that it is not Permissible for me that I marry the one who does not happen to be upon my matter (Wilayah)’. So he-asws said: ‘What is preventing you from the simple ones from the women?’ I said, ‘And what is the simple one?’ He-asws said: ‘They are the weak ones from those who are not establishing hostility (non Nasibis), and they do not recognise what you are upon’.[20]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ النَّاصِبِ الَّذِي قَدْ عُرِفَ نَصْبُهُ وَ عَدَاوَتُهُ هَلْ نُزَوِّجُهُ الْمُؤْمِنَةَ وَ هُوَ قَادِرٌ عَلَى رَدِّهِ وَ هُوَ لَا يَعْلَمُ بِرَدِّهِ قَالَ لَا يُزَوَّجِ الْمُؤْمِنُ النَّاصِبَةَ وَ لَا يَتَزَوَّجِ النَّاصِبُ الْمُؤْمِنَةَ وَ لَا يَتَزَوَّجِ الْمُسْتَضْعَفُ مُؤْمِنَةً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abdul Rahman Bin Abu Najran, from Abdullah Bin Sinan who said,
‘I asked Abu Abdullah-asws about the Hostile one (Nasibi) whose hostility is recognised, as well as his enmity. Can we get the Believing woman to marry him, and he (the guardian of the woman) is able to reject his proposal, and he (the Nasibi) cannot prove his righteous beliefs’. He-asws said: ‘Neither can the Believer marry the hostile woman (Nasibi), nor can the hostile one (Nasibi) marry the believing woman, nor can the believing woman marry the weak ones’.[21]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ كَانَ بَعْضُ أَهْلِهِ يُرِيدُ التَّزْوِيجَ فَلَمْ يَجِدِ امْرَأَةً مُسْلِمَةً مُوَافِقَةً فَذَكَرْتُ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَيْنَ أَنْتَ مِنَ الْبُلْهِ الَّذِينَ لَا يَعْرِفُونَ شَيْئاً .
Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Yunus Bin Yaqoub, from Humran Bin Ayn who said,
‘One of his family members wanted to get married but he could not find a compatible Muslim woman. So he mentioned that to Abu Abdullah-asws, so he-asws said: ‘Where are you from the simple woman who is not understanding anything (about the Wilayah)?’[22]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ حَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ إِنِّي أَخَافُ أَنْ لَا يَحِلَّ لِي أَنْ أَتَزَوَّجَ يَعْنِي مِمَّنْ لَمْ يَكُنْ عَلَى أَمْرِهِ قَالَ وَ مَا يَمْنَعُكَ مِنَ الْبُلْهِ مِنَ النِّسَاءِ وَ قَالَ هُنَّ الْمُسْتَضْعَفَاتُ اللَّاتِي لَا يَنْصِبْنَ وَ لَا يَعْرِفْنَ مَا أَنْتُمْ عَلَيْهِ .
Al Husayn Bin muhammad, from Moalla Bin Muhammad, from Hassan Bin Ali Al Washa, from Jameel, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said to him-asws, ‘May Allah-azwj Keep you-asws well! I fear that it may to be Permissible for me that I marry’, meaning from the one who do not happen to be upon his-asws matter (Wilayah)’. He-asws said: ‘What prevents you from the simple ones from the women?’ And he-asws said: ‘They are the weak ones, those who are not establishing hostility (non-Nasibi) nor do they understand what you all are upon’.[23]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ نِكَاحِ النَّاصِبِ فَقَالَ لَا وَ اللَّهِ مَا يَحِلُّ
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from someone else, from Aban Bin Usman, from Al Fuzayl Bin Yasaar who said,
‘I asked Abu Abdullah-asws about marrying the Hostile one (Nasibi), so he-asws said: ‘No, by Allah-azwj, not Permissible!’
قَالَ فُضَيْلٌ ثُمَّ سَأَلْتُهُ مَرَّةً أُخْرَى فَقُلْتُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي نِكَاحِهِمْ قَالَ وَ الْمَرْأَةُ عَارِفَةٌ قُلْتُ عَارِفَةٌ قَالَ إِنَّ الْعَارِفَةَ لَا تُوضَعُ إِلَّا عِنْدَ عَارِفٍ .
Fuzayl said, ‘Then I asked him-asws once again, so I said, ‘May I be sacrificed for you-asws! What are you-asws saying regarding marrying them?’ He-asws said: ‘And the woman understanding (Wilayah)?’ I said, ‘She is of understanding’. He-asws said: ‘The understanding woman is the one should not be placed except with an understanding man’.[24]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ مَا تَقُولُ فِي مُنَاكَحَةِ النَّاسِ فَإِنِّي قَدْ بَلَغْتُ مَا تَرَى وَ مَا تَزَوَّجْتُ قَطُّ قَالَ وَ مَا يَمْنَعُكَ مِنْ ذَلِكَ قُلْتُ مَا يَمْنَعُنِي إِلَّا أَنِّي أَخْشَى أَنْ لَا يَكُونَ يَحِلُّ لِي مُنَاكَحَتُهُمْ فَمَا تَأْمُرُنِي قَالَ كَيْفَ تَصْنَعُ وَ أَنْتَ شَابٌّ أَ تَصْبِرُ قُلْتُ أَتَّخِذُ الْجَوَارِيَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said, ‘What are you-asws saying regarding marrying the people, for you-asws can see I have not married at all’. He-asws said: ‘And what prevents you from that?’ I said, ‘Nothing prevents me except that I fear that marrying them would not happen to be Permissible for me. So what are you-asws ordering me?’ He-asws said: ‘How do you deal with it and you are young, are you being patient?’ I said, ‘I take the slave girl’.
قَالَ فَهَاتِ الْآنَ فَبِمَ تَسْتَحِلُّ الْجَوَارِيَ أَخْبِرْنِي فَقُلْتُ إِنَّ الْأَمَةَ لَيْسَتْ بِمَنْزِلَةِ الْحُرَّةِ إِنْ رَابَتْنِي الْأَمَةُ بِشَيْءٍ بِعْتُهَا أَوِ اعْتَزَلْتُهَا قَالَ حَدِّثْنِي فَبِمَ تَسْتَحِلُّهَا قَالَ فَلَمْ يَكُنْ عِنْدِي جَوَابٌ قُلْتُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي مَا تَرَى أَتَزَوَّجُ قَالَ مَا أُبَالِي أَنْ تَفْعَلَ قَالَ قُلْتُ أَ رَأَيْتَ قَوْلَكَ مَا أُبَالِي أَنْ تَفْعَلَ فَإِنَّ ذَلِكَ عَلَى وَجْهَيْنِ تَقُولُ لَسْتُ أُبَالِي أَنْ تَأْثَمَ أَنْتَ مِنْ غَيْرِ أَنْ آمُرَكَ فَمَا تَأْمُرُنِي أَفْعَلُ ذَلِكَ عَنْ أَمْرِكَ
He-asws said: ‘Tell me now, so how do you make the slave girl to be Permissible, inform me-asws’. So I said, ‘The slave girls are not at the status of the free women. If the slave girl caused me doubts about something, I can sell her or keep away from her’. He-asws said: ‘Explain, so how do you make her to be Permissible?’ He (the narrator) said, ‘So there was no answer with me. I said, ‘May I be sacrificed for you-asws! What is your-asws view, shall I get married?’ He-asws said: ‘What do I-asws care if you were to do it’. I said, ‘Can you-asws see your-asws words, ‘What do I-asws care if you were to do it’? So in that are two aspects. You-asws are saying: ‘I-asws don’t care if you were to sin from other that I-asws having ordered you’. So what is your-asws view, shall I do that from your-asws order?’
قَالَ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَدْ تَزَوَّجَ وَ كَانَ مِنِ امْرَأَةِ نُوحٍ وَ امْرَأَةِ لُوطٍ مَا قَصَّ اللَّهُ عَزَّ وَ جَلَّ وَ قَدْ قَالَ اللَّهُ تَعَالَى ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ وَ امْرَأَتَ لُوطٍ كانَتا تَحْتَ عَبْدَيْنِ مِنْ عِبادِنا صالِحَيْنِ فَخانَتاهُما
He-asws said: ‘Surely, Rasool-Allah-saww had married and there was from a wife of Noah-as and a wife of Lot-as what Allah-azwj Mighty and Majestic has Related, and Allah-azwj the Exalted has Said [66:10] Allah sets forth an example to those who disbelieve – the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants, but they acted treacherously towards them’.
فَقُلْتُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَسْتُ فِي ذَلِكَ مِثْلَ مَنْزِلَتِهِ إِنَّمَا هِيَ تَحْتَ يَدَيْهِ وَ هِيَ مُقِرَّةٌ بِحُكْمِهِ مُظْهِرَةٌ دِينَهُ أَمَا وَ اللَّهِ مَا عَنَى بِذَلِكَ إِلَّا فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَخَانَتَاهُمَا مَا عَنَى بِذَلِكَ إِلَّا وَ قَدْ زَوَّجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فُلَاناً
So I said, ‘Surely, as for Rasool-Allah-saww, I am not of a status like that. But rather, she was in his-saww hands and she agreed with his-as orders, manifesting his-saww Religion. But, by Allah-azwj, I do not mean by that except with regards to the Words of Allah-azwj Mighty and Majestic but they acted treacherously towards them. I do not mean by that except that Rasool-Allah-saww had married so and so’.
قُلْتُ أَصْلَحَكَ اللَّهُ فَمَا تَأْمُرُنِي أَنْطَلِقُ فَأَتَزَوَّجُ بِأَمْرِكَ فَقَالَ إِنْ كُنْتَ فَاعِلًا فَعَلَيْكَ بِالْبَلْهَاءِ مِنَ النِّسَاءِ قُلْتُ وَ مَا الْبَلْهَاءُ قَالَ ذَوَاتُ الْخُدُورِ الْعَفَائِفُ فَقُلْتُ مَنْ هُوَ عَلَى دِينِ سَالِمٍ أَبِي حَفْصٍ فَقَالَ لَا فَقُلْتُ مَنْ هُوَ عَلَى دِينِ رَبِيعَةِ الرَّأْيِ قَالَ لَا وَ لَكِنَّ الْعَوَاتِقَ اللَّاتِي لَا يَنْصِبْنَ وَ لَا يَعْرِفْنَ مَا تَعْرِفُونَ
I said, ‘May Allah-azwj Keep you-asws well! So what are you-asws ordering me for. Shall I go and get married by your-asws order?’ So he-asws said: ‘If you were to do so, upon you is with the simple ones from the women’. I said, ‘And what is the simple one?’ He-asws said: ‘The veiled one, the chaste’. So I said, ‘The one who is upon the Religion of Saalim Abu Hafs?’ So he-asws said: ‘No’. I said, ‘The one who is upon the Religion of Rabie Al-Ra’iy?’ He-asws said: ‘But the young ones who are not hostile (non-Nasibi) and are not understanding what you are understanding (Wilayah)’.[25]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَتْ تَحْتَهُ امْرَأَةٌ مِنْ ثَقِيفٍ وَ لَهُ مِنْهَا ابْنٌ يُقَالُ لَهُ إِبْرَاهِيمُ فَدَخَلَتْ عَلَيْهَا مَوْلَاةٌ لِثَقِيفٍ فَقَالَتْ لَهَا مَنْ زَوْجُكِ هَذَا قَالَتْ مُحَمَّدُ بْنُ عَلِيٍّ قَالَتْ فَإِنَّ لِذَلِكِ أَصْحَاباً بِالْكُوفَةِ قَوْمٌ يَشْتِمُونَ السَّلَفَ وَ يَقُولُونَ
Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘There used to be a woman from Saqeef under him-asws and for him-asws, from her, was a son called Ibrahim. So a slave girl of Saqeef came over to her and said to her, ‘Who is the husband of this one?’ She said, ‘Muhammad-asws Bin Ali-asws’. She said, ‘It is due to that there is a group of people in Al-Kufa who are insulting the ancestors and they are saying…’.
قَالَ فَخَلَّى سَبِيلَهَا قَالَ فَرَأَيْتُهُ بَعْدَ ذَلِكَ قَدِ اسْتَبَانَ عَلَيْهِ وَ تَضَعْضَعَ مِنْ جِسْمِهِ شَيْءٌ قَالَ فَقُلْتُ لَهُ قَدِ اسْتَبَانَ عَلَيْكَ فِرَاقُهَا قَالَ وَ قَدْ رَأَيْتَ ذَاكَ قَالَ قُلْتُ نَعَمْ .
He (the narrator) said, ‘So he-asws freed her way (divorced her). I saw him-asws after that and it could be perceived upon him-asws and something had eroded from his-asws body. So I said to him-asws, ‘Her separation can be perceived upon you-asws’. He-asws said: ‘And you can see that?’ I said, ‘Yes’.[26]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دَخَلَ رَجُلٌ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَقَالَ إِنَّ امْرَأَتَكَ الشَّيْبَانِيَّةَ خَارِجِيَّةٌ تَشْتِمُ عَلِيّاً ( عليه السلام ) فَإِنْ سَرَّكَ أَنْ أُسْمِعَكَ مِنْهَا ذَاكَ أَسْمَعْتُكَ قَالَ نَعَمْ قَالَ فَإِذَا كَانَ غَداً حِينَ تُرِيدُ أَنْ تَخْرُجَ كَمَا كُنْتَ تَخْرُجُ فَعُدْ فَاكْمُنْ فِي جَانِبِ الدَّارِ
Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘A man came over to Ali-asws Bin Al-Husayn-asws so he said, ‘Your-asws wife, the Shaybaniyya foreigner tends to insult Ali-asws, so if you-asws want to secretly hear that from her, I can make you-asws hear it’. He-asws said: ‘Yes’. He said, ‘So when it is the morning when you-asws want to come out just as you normally tend to come out, so stand by the side of the house’.
قَالَ فَلَمَّا كَانَ مِنَ الْغَدِ كَمَنَ فِي جَانِبِ الدَّارِ فَجَاءَ الرَّجُلُ فَكَلَّمَهَا فَتَبَيَّنَ مِنْهَا ذَلِكَ فَخَلَّى سَبِيلَهَا وَ كَانَتْ تُعْجِبُهُ .
He (the narrator) said, ‘So when it was the morning, he-asws stood by the side of the house, so the man came over and spoke to her, and that (insulting Ali-asws) was manifested from her. So he-asws freed her way (divorced her), and (although) he-asws used to like her’.[27]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ أَبِي وَ أَنَا أَسْمَعُ عَنْ نِكَاحِ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ فَقَالَ نِكَاحُهُمَا أَحَبُّ إِلَيَّ مِنْ نِكَاحِ النَّاصِبِيَّةِ وَ مَا أُحِبُّ لِلرَّجُلِ الْمُسْلِمِ أَنْ يَتَزَوَّجَ الْيَهُودِيَّةَ وَ لَا النَّصْرَانِيَّةَ مَخَافَةَ أَنْ يَتَهَوَّدَ وَلَدُهُ أَوْ يَتَنَصَّرَ .
Ali Bin Ibrahim, from his father, from Muhammad Bin Abu Umeyr, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘My father asked him-asws and I was listening, about marrying the Jewish women and the Christian women. So he-asws said: ‘Marrying them is more beloved to me-asws than marrying the Hostile woman (Nasibi), and (although) I-asws do not like it for the Muslim man that he marries the Jewish woman nor the Christian woman, for fear that his children would be Jews or Christians’.[28]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ تَزَوُّجُ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ أَفْضَلُ أَوْ قَالَ خَيْرٌ مِنْ تَزَوُّجِ النَّاصِبِ وَ النَّاصِبِيَّةِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Marrying the Jewish woman and the Christian woman is preferable’, or said: ‘better than marrying the Hostile man (Nasibi) and the Hostile (Nasibi) woman’.[29]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ أَتَاهُ قَوْمٌ مِنْ أَهْلِ خُرَاسَانَ مِنْ وَرَاءِ النَّهَرِ فَقَالَ لَهُمْ تُصَافِحُونَ أَهْلَ بِلَادِكُمْ وَ تُنَاكِحُونَهُمْ أَمَا إِنَّكُمْ إِذَا صَافَحْتُمُوهُمْ انْقَطَعَتْ عُرْوَةٌ مِنْ عُرَى الْإِسْلَامِ وَ إِذَا نَاكَحْتُمُوهُمْ انْهَتَكَ الْحِجَابُ بَيْنَكُمْ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, a group of people from the inhabitants of Khurasan having come to him-asws from behind the river, so he-asws said to them: ‘Are you shaking hands with the people of your city and marrying them? But, if you are shaking hands with them, a handle from the handles of Al-Islam is cut off, and if you are marrying them, the Veil is torn apart between you and Allah-azwj Mighty and Majestic’.[30]
باب مَنْ كُرِهَ مُنَاكَحَتُهُ مِنَ الْأَكْرَادِ وَ السُّودَانِ وَ غَيْرِهِمْ
Chapter 27 – From the abhorrence of marrying the Kurds and the Sudanese and others
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِيَّاكُمْ وَ نِكَاحَ الزِّنْجِ فَإِنَّهُ خَلْقٌ مُشَوَّهٌ .
Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Ziyad,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Beware of marrying (the people of) Al-Zanj, (a coastal region of Africa) for these are disfigured creatures’.[31]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ الْمَكِّيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَشْتَرِ مِنَ السُّودَانِ أَحَداً فَإِنْ كَانَ لَا بُدَّ فَمِنَ النُّوبَةِ فَإِنَّهُمْ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مِنَ الَّذِينَ قالُوا إِنَّا نَصارى أَخَذْنا مِيثاقَهُمْ فَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ أَمَا إِنَّهُمْ سَيَذْكُرُونَ ذَلِكَ الْحَظَّ وَ سَيَخْرُجُ مَعَ الْقَائِمِ ( عليه السلام ) مِنَّا عِصَابَةٌ مِنْهُمْ وَ لَا تَنْكِحُوا مِنَ الْأَكْرَادِ أَحَداً فَإِنَّهُمْ جِنْسٌ مِنَ الْجِنِّ كُشِفَ عَنْهُمُ الْغِطَاءُ .
Ali Bin Ibrahim, from Ismail Bin Muhammad Al Makky, from Ali Bin Al Husayn, from Amro Bin Usman, from Al Husayn Bin Khalid, from the one who mentioned it, from Abu Al Rabie Al Shamy who said,
‘Abu Abdullah-asws said to me: ‘Do not buy anyone from the Sudanese, and if it was inevitable, so (buy) from the Nubians, for they are from those for whom Allah-azwj Mighty and Majestic Says [5:14] And with those who say, We are Christians, We made a Covenant, but they forgot a portion of what they were reminded with. But, they would be remembering that Covenant and they would be coming out with Al-Qaim-asws from us-asws, a brigade from them; and do not marry anyone from the Kurds, for they are a species from the Jinn, the cover having been Removed from them’.[32]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْهَاشِمِيِّ عَنْ أَحْمَدَ بْنِ يُوسُفَ عَنْ عَلِيِّ بْنِ دَاوُدَ الْحَدَّادِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُنَاكِحُوا الزِّنْجَ وَ الْخَزَرَ فَإِنَّ لَهُمْ أَرْحَاماً تَدُلُّ عَلَى غَيْرِ الْوَفَاءِ قَالَ وَ الْهِنْدُ وَ السِّنْدُ وَ الْقَنْدُ لَيْسَ فِيهِمْ نَجِيبٌ يَعْنِي الْقُنْدُهَارَ .
A number of our companions, from Sahl Bin Ziyad, from Musa Bin Ja’far, from Amro Bin Saeed, from Muhammad Bin Abdullah Al Hashimy, from Ahmad Bin Yusuf, from Ali Bin Dawood Al Haddad,
(It has been narrated) from Abu Abdullah-asws having said: ‘Do not marry (the people of) Al-Zanj (a coastal region of Africa) and Al-Khazar, because for them are wombs which evidence upon other than loyalty’. He-asws said: ‘And the (people) of Al-Hind (India), and the (people) of Al-Sind (Pakistan), and (people of) Al-Qand (Afghanistan), there are no noble ones among them, meaning Qandahar’.[33]
باب نِكَاحِ وَلَدِ الزِّنَى
Chapter 28 – Marriage of a child of adultery (bastard)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْخَبِيثَةِ أَتَزَوَّجُهَا قَالَ لَا .
Ali Bin Ibrahim, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the wicked (immoral) woman, can I marry her?’ He-asws said: ‘No’.[34]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَشْتَرِي الْجَارِيَةَ أَوْ يَتَزَوَّجُهَا لِغَيْرِ رِشْدَةٍ وَ يَتَّخِذُهَا لِنَفْسِهِ فَقَالَ إِنْ لَمْ يَخَفِ الْعَيْبَ عَلَى وُلْدِهِ فَلَا بَأْسَ .
Ali Bin Ibrahim, from his father, from Muhammad Bin Abu Umeyr, from Jameel Bin Darraj, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding the man who buys the slave girl or marries her without the right way, and he takes her for himself. So he-asws said: ‘If he does not fear the shame upon his children, so there is no problem’.[35]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَلَدُ الزِّنَا يُنْكَحُ قَالَ نَعَمْ وَ لَا يُطْلَبُ وَلَدُهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and a number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘A (female) child of adultery (bastard), can be married?’ He-asws said: ‘Yes, but do not seek her children’.[36]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْخَبِيثَةِ يَتَزَوَّجُهَا الرَّجُلُ قَالَ لَا وَ قَالَ إِنْ كَانَ لَهُ أَمَةٌ وَطِئَهَا وَ لَا يَتَّخِذْهَا أُمَّ وَلَدِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about the wicked (immoral) woman, can the man marry her?’ He-asws said: ‘No’. And he-asws said: ‘If there is a slave girl for him, he can copulate with her, but he should not take her as a mother of his children’.[37]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الرَّجُلِ يَكُونُ لَهُ الْخَادِمُ وَلَدَ زِنًى عَلَيْهِ جُنَاحٌ أَنْ يَطَأَهَا قَالَ لَا وَ إِنْ تَنَزَّهَ عَنْ ذَلِكَ فَهُوَ أَحَبُّ إِلَيَّ .
Ali Bin Ibrahim, from his father, from Muhammad Bin Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was asked about the man who happened to have the maid for him born of adultery, would there be a blame upon him if he was to copulate with her?’ He-asws said: ‘No, and if he was to remain aloof from that, so it would be more beloved to me-asws’.[38]
باب كَرَاهِيَةِ تَزْوِيجِ الْحَمْقَاءِ وَ الْمَجْنُونَةِ
Chapter 29 – Abhorren of marrying the stupid and the insane woman
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) إِيَّاكُمْ وَ تَزْوِيجَ الْحَمْقَاءِ فَإِنَّ صُحْبَتَهَا بَلَاءٌ وَ وُلْدَهَا ضِيَاعٌ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Beware of marrying the stupid woman, for her company is an affliction, and her children are a waste’.[39]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ زَوِّجُوا الْأَحْمَقَ وَ لَا تُزَوِّجُوا الْحَمْقَاءَ فَإِنَّ الْأَحْمَقَ يَنْجُبُ وَ الْحَمْقَاءَ لَا تَنْجُبُ .
A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from the one who narrated it,
(It has been narrated) from Abu Abdullah-asws having said: ‘(one may) marry to the stupid man but do not marry the stupid woman, for the stupid man would beget (children who would contribute to the society) but the stupid woman would not beget (will have worthless children)’.[40]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلَهُ بَعْضُ أَصْحَابِنَا عَنِ الرَّجُلِ الْمُسْلِمِ تُعْجِبُهُ الْمَرْأَةُ الْحَسْنَاءُ أَ يَصْلُحُ لَهُ أَنْ يَتَزَوَّجَهَا وَ هِيَ مَجْنُونَةٌ قَالَ لَا وَ لَكِنْ إِنْ كَانَتْ عِنْدَهُ أَمَةٌ مَجْنُونَةٌ فَلَا بَأْسَ بِأَنْ يَطَأَهَا وَ لَا يَطْلُبَ وَلَدَهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws, said, ‘One of our companions asked him-asws about the Muslim man fascinated by the beauty of the woman, is it correct for him that he marries her and she is insane?’ He-asws said; ‘No, but if there was an insane slave girl with him, so there is no problem if he copulates with her, but he should not seek her children’.[41]
باب الزَّانِي وَ الزَّانِيَةِ
Chapter 30 – The adulterer and the adulteress
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً قَالَ هُنَّ نِسَاءٌ مَشْهُورَاتٌ بِالزِّنَا وَ رِجَالٌ مَشْهُورُونَ بِالزِّنَا شُهِرُوا وَ عُرِفُوا بِهِ وَ النَّاسُ الْيَوْمَ بِذَلِكَ الْمَنْزِلِ فَمَنْ أُقِيمَ عَلَيْهِ حَدُّ الزِّنَا أَوْ مُتَّهَمٌ بِالزِّنَا لَمْ يَنْبَغِ لِأَحَدٍ أَنْ يُنَاكِحَهُ حَتَّى يَعْرِفَ مِنْهُ التَّوْبَةَ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirhan, from Zurara who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [24:3] And the adulterer shall not marry any but a adulteress or an idolatress. He-asws said: ‘These are women well known with the adultery and men well known with the adultery, being famous and recognised with it, and the people today are with that status. So the one upon him a Legal Penalty (Hadd) has been established, or has been accused with the adultery, it is not befitting for anyone that he should marry him until the repentance is recognised from him’.[42]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً فَقَالَ كُنَّ نِسْوَةٌ مَشْهُورَاتٌ بِالزِّنَا وَ رِجَالٌ مَشْهُورُونَ بِالزِّنَا قَدْ عُرِفُوا بِذَلِكَ وَ النَّاسُ الْيَوْمَ بِتِلْكَ الْمَنْزِلَةِ فَمَنْ أُقِيمَ عَلَيْهِ حَدُّ الزِّنَا أَوْ شُهِرَ بِهِ لَمْ يَنْبَغِ لِأَحَدٍ أَنْ يُنَاكِحَهُ حَتَّى يَعْرِفَ مِنْهُ التَّوْبَةَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [24:3] And the adulterer shall not marry any but a adulteress or an idolatress, so he-asws said: ‘These were women well known with the adultery and men well known with the adultery. They were recognised with that, and the people today are with that status. So the one upon whom a Legal Penalty (Hadd) has been established, or publicised with it, it is not befitting for anyone that he should marry him until the repentance is recognised from him’.[43]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِهِ عَزَّ وَ جَلَّ الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً قَالَ هُمْ رِجَالٌ وَ نِسَاءٌ كَانُوا عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مَشْهُورِينَ بِالزِّنَا فَنَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْ أُولَئِكَ الرِّجَالِ وَ النِّسَاءِ وَ النَّاسُ الْيَوْمَ عَلَى تِلْكَ الْمَنْزِلَةِ مَنْ شَهَرَ شَيْئاً مِنْ ذَلِكَ أَوْ أُقِيمَ عَلَيْهِ الْحَدُّ فَلَا تُزَوِّجُوهُ حَتَّى تُعْرَفَ تَوْبَتُهُ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws regarding the Words of the Mighty and Majestic [24:3] And the adulterer shall not marry any but a adulteress or an idolatress, he-asws said: ‘These were the men and the women in the era of Rasool-Allah-saww notorious with the adultery. So Allah-azwj Mighty and Majestic Forbade from those men and the women; and the people today are upon that status, the one who has been publicised with anything from that, or a legal Penalty (Hadd) has been established upon him. Therefore, do not marry him until you recognise his repentance’.[44]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَعَلِمَ بَعْدَ مَا تَزَوَّجَهَا أَنَّهَا كَانَتْ زَنَتْ قَالَ إِنْ شَاءَ زَوْجُهَا أَنْ يَأْخُذَ الصَّدَاقَ مِنَ الَّذِي زَوَّجَهَا وَ لَهَا الصَّدَاقُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ إِنْ شَاءَ تَرَكَهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab who said,
‘I asked Abu Abdullah-asws about a man who married a woman, so he came to know after marrying her that she had commited adultery. He-asws said: ‘If he so desires he can (stay) married to her and take the dower from the one who married her off, and for her is the dowry with what she had permitted from her chastity, and if he so desires to, he leaves her’.[45]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَا خَيْرَ فِي وَلَدِ الزِّنَا وَ لَا فِي بَشَرِهِ وَ لَا فِي شَعْرِهِ وَ لَا فِي لَحْمِهِ وَ لَا فِي دَمِهِ وَ لَا فِي شَيْءٍ مِنْهُ عَجَزَتْ عَنْهُ السَّفِينَةُ وَ قَدْ حُمِلَ فِيهَا الْكَلْبُ وَ الْخِنْزِيرُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara Bin Ayn,
(It has been narrated) from Abu Ja’far-asws, said, ‘I heard him-asws saying: ‘There is no goodness in a child of adultery (bastard), neither in his skin, nor in his flesh, nor in his blood, nor in anything from him. He (the bastard) was left out from the ship (of Noah-as), and there were carried therein the dog and the pig’.[46]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانٍ عَنْ حَكَمِ بْنِ حُكَيْمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ الزَّانِيَةُ لا يَنْكِحُها إِلَّا زانٍ أَوْ مُشْرِكٌ قَالَ إِنَّمَا ذَلِكَ فِي الْجَهْرِ ثُمَّ قَالَ لَوْ أَنَّ إِنْسَاناً زَنَى ثُمَّ تَابَ تَزَوَّجَ حَيْثُ شَاءَ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban, from Hakam Bin Hukeym,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the Mighty and Majestic [24:3] And the adulterer shall not marry any but a adulteress or an idolatress. He-asws said: ‘But rather, that is regarding the open (blatant)’. Then he-asws said: ‘If a person commits adultery, then repents, he can marry wherever he so desires to’.[47]
باب الرَّجُلِ يَفْجُرُ بِالْمَرْأَةِ ثُمَّ يَتَزَوَّجُهَا
Chapter 31 – The man is immoral with the woman, then marries her
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَحِلُّ لَهُ أَنْ يَتَزَوَّجَ امْرَأَةً كَانَ يَفْجُرُ بِهَا فَقَالَ إِنْ آنَسَ مِنْهَا رُشْداً فَنَعَمْ وَ إِلَّا فَلْيُرَاوِدَنَّهَا عَلَى الْحَرَامِ فَإِنْ تَابَعَتْهُ فَهِيَ عَلَيْهِ حَرَامٌ وَ إِنْ أَبَتْ فَلْيَتَزَوَّجْهَا .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the man, is it Permissible for him that he marries a woman that he had been immoral with?’ So he-asws said : ‘If he discerns rationale from her, so yes, or else let him divert her towards the Prohibition, so if she were to pursue it, so she is Prohibited unto him, but if she refuses, then let him marry her’.[48]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا رَجُلٍ فَجَرَ بِامْرَأَةٍ ثُمَّ بَدَا لَهُ أَنْ يَتَزَوَّجَهَا حَلَالًا قَالَ أَوَّلُهُ سِفَاحٌ وَ آخِرُهُ نِكَاحٌ وَ مَثَلُهُ مَثَلُ النَّخْلَةِ أَصَابَ الرَّجُلُ مِنْ ثَمَرِهَا حَرَاماً ثُمَّ اشْتَرَاهَا بَعْدُ فَكَانَتْ لَهُ حَلَالًا .
Ali Bin Ibrahim, from his father, from Muhammad Bin Abu Umeyr, from Hammad Bin Usman, from Ubeydullah Bin Ali Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whichever man is immoral with a woman, then it is inevitable for him that he marries her, it is Permissible’. He-asws said: ‘The beginning of it is adultery, and the end of it is marriage, and an example of it is an example of the palm tree. Then man attains from its fruits unlawfully, then he buys it afterwards, so that would be Permissible for him (to eat from it onwards)’.[49]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ فَجَرَ بِامْرَأَةٍ ثُمَّ بَدَا لَهُ أَنْ يَتَزَوَّجَهَا فَقَالَ حَلَالٌ أَوَّلُهُ سِفَاحٌ وَ آخِرُهُ نِكَاحٌ أَوَّلُهُ حَرَامٌ وَ آخِرُهُ حَلَالٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who was immoral with a woman, then it was inevitable for him that he marries her. So he-asws said: ‘Permissible. Its beginning was adultery and its end was marriage. Its beginning was Prohibited and its end was Permissible’.[50]
مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ جَرِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَفْجُرُ بِالْمَرْأَةِ ثُمَّ يَبْدُو لَهُ فِي تَزْوِيجِهَا هَلْ يَحِلُّ لَهُ ذَلِكَ قَالَ نَعَمْ إِذَا هُوَ اجْتَنَبَهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا بِاسْتِبْرَاءِ رَحِمِهَا مِنْ مَاءِ الْفُجُورِ فَلَهُ أَنْ يَتَزَوَّجَهَا وَ إِنَّمَا يَجُوزُ لَهُ أَنْ يَتَزَوَّجَهَا بَعْدَ أَنْ يَقِفَ عَلَى تَوْبَتِهَا .
Muhammad Bin Yahya, from one of our companions, from Usman Bin Isa, from Is’haq Bin Jareer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘The man is immoral with the woman, then it becomes inevitable for him to marry her. Is that Permissible for him?’ He-asws said: ‘Yes, when he keeps aside from her until the expiry of her waiting period by the freeing of her womb from the water of the private part, so for him would be that he marries her, and rather it is Permissible for him that he marries her after ascertaining her repentance’.[51]
باب نِكَاحِ الذِّمِّيَّةِ
Chapter 32 – Marriage of the Zimmy woman (under the responsibility)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ الْمُؤْمِنِ يَتَزَوَّجُ الْيَهُودِيَّةَ وَ النَّصْرَانِيَّةَ قَالَ إِذَا أَصَابَ الْمُسْلِمَةَ فَمَا يَصْنَعُ بِالْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ فَقُلْتُ لَهُ يَكُونُ لَهُ فِيهَا الْهَوَى فَقَالَ إِنْ فَعَلَ فَلْيَمْنَعْهَا مِنْ شُرْبِ الْخَمْرِ وَ أَكْلِ لَحْمِ الْخِنْزِيرِ وَ اعْلَمْ أَنَّ عَلَيْهِ فِي دِينِهِ غَضَاضَةً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Muawiya Bin Wahab, and someone else,
(It has been narrated) from Abu Abdullah-asws regarding the man, the Believer, who marries the Jewish woman, and the Christian woman’. He-asws said: ‘When he can attain a Muslim woman, so what has he do to with the Jewish woman and the Christian woman?’ So I said, ‘If he happens to have the passion for her?’ So he-asws said: ‘If he does, so let him prevent her from drinking the wine and eating the flesh of the swine, and know that there would be a short-coming upon him in his Religion’.[52]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ نِكَاحِ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ فَقَالَ لَا يَصْلُحُ لِلْمُسْلِمِ أَنْ يَنْكِحَ يَهُودِيَّةً وَ لَا نَصْرَانِيَّةً وَ إِنَّمَا يَحِلُّ لَهُ مِنْهُنَّ نِكَاحُ الْبُلْهِ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban Bin Usman, from Zurara Bin Ayn who said,
‘I asked Abu Ja’far-asws about marrying the Jewish woman and the Christian woman. So he-asws said: ‘It is not correct for the Muslim man that he marries a Jewish woman, nor a Christian woman. But rather, it is Permissible for him from them, marrying the simple ones (not aware of their Religion)’.[53]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) أَ يَتَزَوَّجُ الْمَجُوسِيَّةَ قَالَ لَا وَ لَكِنْ إِنْ كَانَتْ لَهُ أَمَةً .
A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws, ‘Can one marry a Magian woman?’ He-asws said: ‘No, but if there was such a slave girl for him’.[54]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَتَزَوَّجُ الْيَهُودِيَّةَ وَ لَا النَّصْرَانِيَّةَ عَلَى الْمُسْلِمَةِ .
Muhammad Bin Yahy, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘Do not marry the Jewish woman, nor the Christian woman upon (as additional wife) the Muslim woman’.[55]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ أَ يَتَزَوَّجُهَا الرَّجُلُ عَلَى الْمُسْلِمَةِ قَالَ لَا وَ يَتَزَوَّجُ الْمُسْلِمَةَ عَلَى الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid Al Barqy, from Usman Bin Isa, from Sama’at Bin Mihran who said,
‘I asked him-asws about the Jewish woman and the Christian woman, can the man marry her upon (as additional wife) the Muslim woman?’ He-asws said: ‘No, but he can marry the Muslim woman upon (as additional wife) the Jewish woman and the Christian woman’.[56]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ جَهْمٍ قَالَ قَالَ لِي أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) يَا أَبَا مُحَمَّدٍ مَا تَقُولُ فِي رَجُلٍ يَتَزَوَّجُ نَصْرَانِيَّةً عَلَى مُسْلِمَةٍ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا قَوْلِي بَيْنَ يَدَيْكَ قَالَ لَتَقُولَنَّ فَإِنَّ ذَلِكَ يُعْلَمُ بِهِ قَوْلِي قُلْتُ لَا يَجُوزُ تَزْوِيجُ النَّصْرَانِيَّةِ عَلَى مُسْلِمَةٍ وَ لَا غَيْرِ مُسْلِمَةٍ قَالَ وَ لِمَ قُلْتُ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَنْكِحُوا الْمُشْرِكاتِ حَتَّى يُؤْمِنَّ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Jaham who said,
‘Abu Al-Hassan Al-Reza-asws said to me: ‘O Abu Muhammad! What are you saying regarding a man who marries a Christian woman upon (as additional wife) a Muslim woman?’ I said, ‘May I be sacrificed for you-asws! And what are my words in front of you-asws?’ He-asws said: ‘You should say it, for in that you will come to learn my-asws words by it’. I said, ‘It is not allowed to marry the Christian woman upon (as additional wife) a Muslim woman nor a non-Muslim woman’. He-asws said: ‘And why?’ I said, ‘Due to the Words of Allah-azwj Mighty and Majestic [2:221] And do not marry the idolatresses until they believe’.
قَالَ فَمَا تَقُولُ فِي هَذِهِ الْآيَةِ وَ الْمُحْصَناتُ مِنَ الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ قُلْتُ فَقَوْلُهُ وَ لا تَنْكِحُوا الْمُشْرِكاتِ نَسَخَتْ هَذِهِ الْآيَةَ فَتَبَسَّمَ ثُمَّ سَكَتَ .
He-asws said: ‘And what are you saying regarding this Verse [5:5] and the chaste women from among those who have been Given the Book before you (are lawful for you)?’ I said, ‘So His-azwj Words [2:221] And do not marry the idolatresses Abrogate this Verse?’ So he-asws smiled, then was silent’.[57]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ دُرُسْتَ الْوَاسِطِيِّ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَنْبَغِي نِكَاحُ أَهْلِ الْكِتَابِ قُلْتُ جُعِلْتُ فِدَاكَ وَ أَيْنَ تَحْرِيمُهُ قَالَ قَوْلُهُ وَ لا تُمْسِكُوا بِعِصَمِ الْكَوافِرِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ahmad Bin Umar, from Dorost Al Wasity, from Ali Bin Raib, from Zurara Bin Ayn,
(It has been narrated) from Abu Ja’far-asws having said: ‘It is not befitting to marry the People of the Book’. I said, ‘May I be sacrificed for you-asws! And where is its Prohibition?’ He-asws said: ‘His-azwj Words [60:10] and hold not to the ties of marriage of unbelieving women’.[58]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الْمُحْصَناتُ مِنَ الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ فَقَالَ هَذِهِ مَنْسُوخَةٌ بِقَوْلِهِ وَ لا تُمْسِكُوا بِعِصَمِ الْكَوافِرِ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Raib, from Zurara Bin Ayn who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic [5:5] and the chaste women from among those who have been Given the Book before you (are lawful for you). So he-asws said: ‘This is Abrogated by His-azwj Words [60:10] and hold not to the ties of marriage of unbelieving women’.[59]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَهْلَ الْكِتَابِ وَ جَمِيعَ مَنْ لَهُ ذِمَّةٌ إِذَا أَسْلَمَ أَحَدُ الزَّوْجَيْنِ فَهُمَا عَلَى نِكَاحِهِمَا وَ لَيْسَ لَهُ أَنْ يُخْرِجَهَا مِنْ دَارِ الْإِسْلَامِ إِلَى غَيْرِهَا وَ لَا يَبِيتَ مَعَهَا وَ لَكِنَّهُ يَأْتِيهَا بِالنَّهَارِ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘The People of the Book and the entirety of the ones for whom is responsibility, when one of the two spouses becomes a Muslim, so both of them would be upon their marriage, and it is not for him that he throws her out from a House of Al-Islam to something else, and he would not spend the night with her either, but he would come to her by the day.
فَأَمَّا الْمُشْرِكُونَ مِثْلُ مُشْرِكِي الْعَرَبِ وَ غَيْرِهِمْ فَهُمْ عَلَى نِكَاحِهِمْ إِلَى انْقِضَاءِ الْعِدَّةِ فَإِنْ أَسْلَمَتِ الْمَرْأَةُ ثُمَّ أَسْلَمَ الرَّجُلُ قَبْلَ انْقِضَاءِ عِدَّتِهَا فَهِيَ امْرَأَتُهُ وَ إِنْ لَمْ يُسْلِمْ إِلَّا بَعْدَ انْقِضَاءِ الْعِدَّةِ فَقَدْ بَانَتْ مِنْهُ وَ لَا سَبِيلَ لَهُ عَلَيْهَا وَ كَذَلِكَ جَمِيعُ مَنْ لَا ذِمَّةَ لَهُ وَ لَا يَنْبَغِي لِلْمُسْلِمِ أَنْ يَتَزَوَّجَ يَهُودِيَّةً وَ لَا نَصْرَانِيَّةً وَ هُوَ يَجِدُ مُسْلِمَةً حُرَّةً أَوْ أَمَةً .
So as for the Polytheists of the Arabs and others, so they would be upon their marriages upto the expiry of the waiting period. So if the woman becomes a Muslim, then the man becomes a Muslim before the expiry of her term, so she is his wife, but if he does not become a Muslim except after the expiry of the term, so she has been irrevocably divorced from him, and there is no way for him to her; and similar to that is the entirety of the ones for whom there is no responsibility, nor is it befitting for the Muslim man that he marries a Jewish woman or a Christian woman when he can find a Muslim woman, whether she is free or a slave girl’.[60]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمُسْلِمِ أَنْ يَتَزَوَّجَ يَهُودِيَّةً وَ لَا نَصْرَانِيَّةً وَ هُوَ يَجِدُ مُسْلِمَةً حُرَّةً أَوْ أَمَةً .
Ali Bin Ibrahim, form his father, from ismail Bin Marrar, from Yunus Bin Abdul Rahman, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘It is not befitting for the Muslim man that he marries a Jewish woman or a Chrsitian woman when he can find a Muslim woman, whether she is free or a slave girl’.[61]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُ عَنْ رَجُلٍ لَهُ امْرَأَةٌ نَصْرَانِيَّةٌ لَهُ أَنْ يَتَزَوَّجَ عَلَيْهَا يَهُودِيَّةً فَقَالَ إِنَّ أَهْلَ الْكِتَابِ مَمَالِيكُ لِلْإِمَامِ وَ ذَلِكَ مُوَسَّعٌ مِنَّا عَلَيْكُمْ خَاصَّةً فَلَا بَأْسَ أَنْ يَتَزَوَّجَ
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Raib, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked about a man for whom is a Christian woman, is it for him that he marries a Jewish woman upon her (as an additional wife)?’ So he-asws said: ‘The People of the Book are in the domain of the Imam-asws, and that is a leeway from us-asws upon you (Shiah) in particular. So there is no problem if you were to marry’.
قُلْتُ فَإِنَّهُ يَتَزَوَّجُ أَمَةً قَالَ لَا لَا يَصْلُحُ أَنْ يَتَزَوَّجَ ثَلَاثَ إِمَاءٍ فَإِنْ تَزَوَّجَ عَلَيْهِمَا حُرَّةً مُسْلِمَةً وَ لَمْ تَعْلَمْ أَنَّ لَهُ امْرَأَةً نَصْرَانِيَّةً وَ يَهُودِيَّةً ثُمَّ دَخَلَ بِهَا فَإِنَّ لَهَا مَا أَخَذَتْ مِنَ الْمَهْرِ فَإِنْ شَاءَتْ أَنْ تُقِيمَ بَعْدُ مَعَهُ أَقَامَتْ وَ إِنْ شَاءَتْ تَذْهَبُ إِلَى أَهْلِهَا ذَهَبَتْ وَ إِذَا حَاضَتْ ثَلَاثَةَ حِيَضٍ أَوْ مَرَّتْ لَهَا ثَلَاثَةُ أَشْهُرٍ حَلَّتْ لِلْأَزْوَاجِ
I said, ‘Supposing he marries a slave girl (as an additional wife)?’ He-asws said: ‘No. It is not correct to marry three slave girls. So if you were to marry a free Muslim woman upon them both, and she does not know that there is a Christian woman and a Jewish woman, then he copulates with her, so for her would be what is taken from the dowry. So if she so desires to she stays afterwards with him with a staying, and if she so desires to she goes back to her family with a going. And when she menstruates with three menstruations, or three months pass by for her, she is free for the marriage (to someone else)’.
قُلْتُ فَإِنْ طَلَّقَ عَلَيْهَا الْيَهُودِيَّةَ وَ النَّصْرَانِيَّةَ قَبْلَ أَنْ تَنْقَضِيَ عِدَّةُ الْمُسْلِمَةِ لَهُ عَلَيْهَا سَبِيلٌ أَنْ يَرُدَّهَا إِلَى مَنْزِلِهِ قَالَ نَعَمْ .
I said, ‘Supposing he divorces the Jewish woman and the Christian woman upon it before the expiry of the waiting period of the Muslim woman, would there be a way for him to return her to his house?’ He-asws said: ‘Yes’.[62]
باب الْحُرِّ يَتَزَوَّجُ الْأَمَةَ
Chapter 33 – The free man marries the slave girl
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْحُرِّ يَتَزَوَّجُ الْأَمَةَ قَالَ لَا بَأْسَ إِذَا اضْطُرَّ إِلَيْهَا .
A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws regarding the free man marrying the slave girl. He-asws said: ‘There is no problem when he is desperate to her’.[63]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَزَوَّجِ الْحُرَّةَ عَلَى الْأَمَةِ وَ لَا تَزَوَّجِ الْأَمَةَ عَلَى الْحُرَّةِ وَ مَنْ تَزَوَّجَ أَمَةً عَلَى حُرَّةٍ فَنِكَاحُهُ بَاطِلٌ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘You can marry the free woman upon the slave girl (as an additional wife), but you cannot marry the slave girl (as an additional wife) upon the free woman; and the one who marries the slave girl (as an additional wife) upon a free woman, so his marriage is void’.[64]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ نِكَاحِ الْأَمَةِ قَالَ يَتَزَوَّجُ الْحُرَّةَ عَلَى الْأَمَةِ وَ لَا تُتَزَوَّجُ الْأَمَةُ عَلَى الْحُرَّةِ وَ نِكَاحُ الْأَمَةِ عَلَى الْحُرَّةِ بَاطِلٌ وَ إِنِ اجْتَمَعَتْ عِنْدَكَ حُرَّةٌ وَ أَمَةٌ فَلِلْحُرَّةِ يَوْمَانِ وَ لِلْأَمَةِ يَوْمٌ لَا يَصْلُحُ نِكَاحُ الْأَمَةِ إِلَّا بِإِذْنِ مَوَالِيهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about marrying the slave girl. He-asws said: ‘The free woman can be married (as an additional wife) upon the slave girl, but the slave girl cannot be married (as an additional wife) upon the free woman; and the marriage of the slave girl (as an additional wife) upon the free woman is void; and if there gather together with you, a free woman and a slave girl, so for the free woman would be two days and for the slave girl would be one day. It is not correct to marry the slave girl except with the permission of her master’.[65]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَحْيَى اللَّحَّامِ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً حُرَّةً وَ لَهُ امْرَأَةٌ أَمَةٌ وَ لَمْ تَعْلَمِ الْحُرَّةُ أَنَّ لَهُ امْرَأَةً أَمَةً قَالَ إِنْ شَاءَتِ الْحُرَّةُ أَنْ تُقِيمَ مَعَ الْأَمَةِ أَقَامَتْ وَ إِنْ شَاءَتْ ذَهَبَتْ إِلَى أَهْلِهَا
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Yahya Al Lahaam, from Sama’at,
(It has been narrated) from Abu Abdullah-asws regarding a man who marries a free woman and for him is a slave wife, and the free woman does not know that for him is a slave wife. He-asws said: ‘If she so desires to, she can stay with the slave girl with a staying, and if she so desires to she goes back to her family’.
قَالَ قُلْتُ لَهُ فَإِنْ لَمْ تَرْضَ بِذَلِكَ وَ ذَهَبَتْ إِلَى أَهْلِهَا أَ فَلَهُ عَلَيْهَا سَبِيلٌ إِذَا لَمْ تَرْضَ بِالْمَقَامِ قَالَ لَا سَبِيلَ لَهُ عَلَيْهَا إِذَا لَمْ تَرْضَ حِينَ تَعْلَمُ قُلْتُ فَذَهَابُهَا إِلَى أَهْلِهَا هُوَ طَلَاقُهَا قَالَ نَعَمْ إِذَا خَرَجَتْ مِنْ مَنْزِلِهِ اعْتَدَّتْ ثَلَاثَةَ أَشْهُرٍ أَوْ ثَلَاثَةَ قُرُوءٍ ثُمَّ تَزَوَّجُ إِنْ شَاءَتْ .
He (the narrator) said, ‘I said to him-asws, ‘Supposing she is not happy with that and she goes back to her family, is there a way for him upon her when she is not happy with the staying?’ He-asws said: ‘There is no way for him upon her when she is not happy when she comes to know’. I said, ‘So she goes back to her family, he has (been deemed to have) divorced her?’ He-asws said: ‘Yes. When she goes out from his house, she would observe the waiting period of three months, or three menses-free periods, then she can marry (someone else) if she so desires to’.[66]
مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ لِلرَّجُلِ أَنْ يَتَزَوَّجَ النَّصْرَانِيَّةَ عَلَى الْمُسْلِمَةِ وَ الْأَمَةَ عَلَى الْحُرَّةِ فَقَالَ لَا تُتَزَوَّجُ وَاحِدَةٌ مِنْهُمَا عَلَى الْمُسْلِمَةِ وَ تُتَزَوَّجُ الْمُسْلِمَةُ عَلَى الْأَمَةِ وَ النَّصْرَانِيَّةِ وَ لِلْمُسْلِمَةِ الثُّلُثَانِ وَ لِلْأَمَةِ وَ النَّصْرَانِيَّةِ الثُّلُثُ .
Muhammad Bin Yahya, form Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,
‘I asked Abu Abdullah-asws, ‘Is it for the man that he marries the Christian woman (as an additional wife) upon the Muslim woman, and the slave girl (as an additional wife) upon the free woman?’ So he-asws said: ‘No. He cannot marry any one of the two upon the Muslim woman, and he can marry the Muslim woman (as an additional wife) upon the slave girl, and the Christian woman; and for the Muslim woman would be two thirds (of the husband’s time), and for the slave girl and the Christian woman would be the one-third’.[67]
أَبَانٌ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْأَمَةَ قَالَ لَا إِلَّا أَنْ يُضْطَرَّ إِلَى ذَلِكَ.
Aban, from Zurara Bin Ayn,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked about the man who marries the slave girl. He-asws said: ‘No, except if he is desperate to that’.[68]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي أَنْ يَتَزَوَّجَ الرَّجُلُ الْحُرُّ الْمَمْلُوكَةَ الْيَوْمَ إِنَّمَا كَانَ ذَلِكَ حَيْثُ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا وَ الطَّوْلُ الْمَهْرُ وَ مَهْرُ الْحُرَّةِ الْيَوْمَ مَهْرُ الْأَمَةِ أَوْ أَقَلُّ.
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Iibn Fazal, from Ibn Bukeyr, from one of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is not befitting that the free man marries the slave woman today. But rather, that was where Allah-azwj Mighty and Majestic Says [4:25] And whoever among you has not within his power ampleness of means, and the ampleness of means is the dower, and a dower of the free woman today is a dower of the slave girl or even less’.[69]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَ غَيْرِهِ عَنْ يُونُسَ عَنْهُمْ ( عليهم السلام ) قَالَ لَا يَنْبَغِي لِلْمُسْلِمِ الْمُوسِرِ أَنْ يَتَزَوَّجَ الْأَمَةَ إِلَّا أَنْ لَا يَجِدَ حُرَّةً فَكَذَلِكَ لَا يَنْبَغِي لَهُ أَنْ يَتَزَوَّجَ امْرَأَةً مِنْ أَهْلِ الْكِتَابِ إِلَّا فِي حَالِ الضَّرُورَةِ حَيْثُ لَا يَجِدُ مُسْلِمَةً حُرَّةً وَ لَا أَمَةً .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar and someone else,
(It has been narrated) from Yunus, from them (one of the Imams-asws) having said: ‘It is not befitting for the affluent Muslim that he marries the slave girl except if he cannot find a free woman. Thus, similar to that, it is not befitting for him that he marries a woman from the People of the Book except during a state of necessity when he cannot find a Muslim woman, neither a free one nor a slave girl’.[70]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْحُرِّ أَنْ يَتَزَوَّجَ الْأَمَةَ وَ هُوَ يَقْدِرُ عَلَى الْحُرَّةِ وَ لَا يَنْبَغِي أَنْ يَتَزَوَّجَ الْأَمَةَ عَلَى الْحُرَّةِ وَ لَا بَأْسَ أَنْ يَتَزَوَّجَ الْحُرَّةَ عَلَى الْأَمَةِ فَإِنْ تَزَوَّجَ الْحُرَّةَ عَلَى الْأَمَةِ فَلِلْحُرَّةِ يَوْمَانِ وَ لِلْأَمَةِ يَوْمٌ .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is not befitting for the free man that he marries the slave girl and he is able upon (marrying) the free woman, and it is not befitting that he marries the slave girl (as an additional wife) upon the free woman; and there is no problem if he marries the free woman (as an additional wife) upon the slave girl. So if he were to marry the free woman (as an additional wife) upon the slave girls, so for the free woman would be two days, and for the slave girl would be one day’.[71]
باب نِكَاحِ الشِّغَارِ
Chapter 34 – The Shighaar (exchange) marriage
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ نَهَى عَنْ نِكَاحِ الْمَرْأَتَيْنِ لَيْسَ لِوَاحِدَةٍ مِنْهُمَا صَدَاقٌ إِلَّا بُضْعُ صَاحِبَتِهَا وَ قَالَ لَا يَحِلُّ أَنْ يَنْكِحَ وَاحِدَةً مِنْهُمَا إِلَّا بِصَدَاقٍ وَ نِكَاحِ الْمُسْلِمِينَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from one of our companions,
(It has been narrated) from Abu Abdullah-asws, or from Abu Ja’far-asws having Forbade from the marriage of two women and there is no dower for any one of the two except she has agreed due to the agreement of her companion’. And he-asws said: ‘It is not Permissible that he marries any one of the two except with a dower, and marries two Muslims’.[72]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا جَلَبَ وَ لَا جَنَبَ وَ لَا شِغَارَ فِي الْإِسْلَامِ وَ الشِّغَارُ أَنْ يُزَوِّجَ الرَّجُلُ الرَّجُلَ ابْنَتَهُ أَوْ أُخْتَهُ وَ يَتَزَوَّجَ هُوَ ابْنَةَ الْمُتَزَوِّجِ أَوْ أُخْتَهُ وَ لَا يَكُونَ بَيْنَهُمَا مَهْرٌ غَيْرُ تَزْوِيجِ هَذَا مِنْ هَذَا وَ هَذَا مِنْ هَذَا .
Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Basheer, from Giyas Bin Ibrahim who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘There is neither a Jalab, nor a Janab, nor a Shighaar in Al-Islam; and the Shighaar is that the man marries his daughter or his sister to the man, and he (in turn) marries a daughter or sister of the other one, and there does not happen to be a dower between the two of them, apart from this one marrying this one, and this one marrying this one’.[73]
عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ نِكَاحِ الشِّغَارِ وَ هِيَ الْمُمَانَحَةُ وَ هُوَ أَنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ زَوِّجْنِي ابْنَتَكَ حَتَّى أُزَوِّجَكَ ابْنَتِي عَلَى أَنْ لَا مَهْرَ بَيْنَهُمَا .
Ali Bin Muhammad, from Ibn Jamhour, from his father,
(It has been narrated) raising it from Abu Abdullah-asws having said; ‘Rasool-Allah-saww forbade from the Shighaar marriage, and it is the Mumanahat, and it is that the man is saying to the man, ‘Marry your daughter to me and I shall marry my daughter to you upon a stipulation that there would be no dower between the both of them’’.[74]
باب الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ يَتَزَوَّجُ أُمَّ وَلَدِ أَبِيهَا
Chapter 35 – The man marries the woman, and he marries the mother of the child of her father
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ يَتَزَوَّجُ أُمَّ وَلَدِ أَبِيهَا فَقَالَ لَا بَأْسَ بِذَلِكَ فَقُلْتُ لَهُ بَلَغَنَا عَنْ أَبِيكَ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) تَزَوَّجَ ابْنَةَ الْحَسَنِ بْنِ عَلِيٍّ ( عليه السلام ) وَ أُمَّ وَلَدِ الْحَسَنِ وَ ذَلِكَ أَنَّ رَجُلًا مِنْ أَصْحَابِنَا سَأَلَنِي أَنْ أَسْأَلَكَ عَنْهَا
Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws, said, ‘I asked him-asws about the man who married the woman and he married a mother of the children of her father. So he-asws said: ‘There is no problem with that’. So I said to him-asws, ‘It has reached me from your-asws father-asws that Ali-asws Bin Al-Husayn-asws married the daughter of Al-Hassan-asws Bin Ali-asws and a mother of the children of Al-Hassan-asws, and that is that a man from our companions asked me that I should asked you-asws about it’.
فَقَالَ لَيْسَ هَكَذَا إِنَّمَا تَزَوَّجَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) ابْنَةَ الْحَسَنِ وَ أُمَّ وَلَدٍ لِعَلِيِّ بْنِ الْحُسَيْنِ الْمَقْتُولِ عِنْدَكُمْ فَكَتَبَ بِذَلِكَ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فَعَابَ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَكَتَبَ إِلَيْهِ فِي ذَلِكَ فَكَتَبَ إِلَيْهِ الْجَوَابَ فَلَمَّا قَرَأَ الْكِتَابَ قَالَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَضَعُ نَفْسَهُ وَ إِنَّ اللَّهَ يَرْفَعُهُ .
So he-asws said: ‘It is not like this. But rather, Ali-asws Bin Al-Husayn-asws married a daughter of Al-Hassan-asws and a mother of the children of Ali-asws Bin Al-Husayn-asws, the one who was murdered with you. So that was written about to Abdul Malik Bin Marwan, so he criticized upon Ali Bin Al-Husayn-asws. So he-asws wrote to him the answer regarding that. So when he read the letter, he said, ‘Surely, Ali-asws Bin Al-Husayn-asws humbles himself-asws but Allah-azwj Raises him-asws’.[75]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ يَتَزَوَّجُ أُمَّ وَلَدٍ لِأَبِيهَا قَالَ لَا بَأْسَ بِذَلِكَ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan,
(It has been narrated) from Abu Al Hassan-asws, said, ‘I asked him-asws about the man who married the woman and he married a mother of the children of her father. He-asws said: ‘There is no problem with that’.[76]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَهَبُ لِزَوْجِ ابْنَتِهِ الْجَارِيَةَ وَ قَدْ وَطِئَهَا أَ يَطَؤُهَا زَوْجُ ابْنَتِهِ قَالَ لَا بَأْسَ بِهِ .
Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Abu Abdullah Bin Jabala, from Is’haq Bin Ammar,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about the man who gifted the slave girl to the husband of his daughter (son-in-law), and he had had union with her. Can his son-in-law copulate with her?’ He-asws said: ‘There is no problem with it’.[77]
عَنْهُ عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ كُنْتُ عِنْدَ الرِّضَا ( عليه السلام ) فَسَأَلَهُ صَفْوَانُ عَنْ رَجُلٍ تَزَوَّجَ ابْنَةَ رَجُلٍ وَ لِلرَّجُلِ امْرَأَةٌ وَ أُمُّ وَلَدٍ فَمَاتَ أَبُو الْجَارِيَةِ أَ يَحِلُّ لِلرَّجُلِ الْمُتَزَوِّجِ امْرَأَتُهُ وَ أُمُّ وَلَدِهِ قَالَ لَا بَأْسَ بِهِ
From him, from Imran Bin Musa, from Muhammad Bin Abdul Hameed from Muhammad Bin Al Fuzayl who said,
‘I was in the presence of Al-Reza-asws, so Safwan asked him-asws about a man who married a daughter of a man and for the man was a wife and a mother of the children. So the father of the girl died, is it Permissible for the man to marry his wife and a mother of his children?’ He-asws said: ‘There is no problem with it.[78]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ تَزَوَّجَ امْرَأَةً فَأَهْدَى لَهَا أَبُوهَا جَارِيَةً كَانَ يَطَؤُهَا أَ يَحِلُّ لِزَوْجِهَا أَنْ يَطَأَهَا قَالَ نَعَمْ .
Abu Al Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Muhammad Bin Abu Hamza who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding a man who marries a woman, so her father gifts to her a slave girl he had had union with. Is it Permissible for her husband that he copulates with her?’ He-asws said: ‘Yes’.[79]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ أُمَّ وَلَدٍ كَانَتْ لِرَجُلٍ فَمَاتَ عَنْهَا سَيِّدُهَا وَ لِلْمَيِّتِ وَلَدٌ مِنْ غَيْرِ أُمِّ وَلَدِهِ أَ رَأَيْتَ إِنْ أَرَادَ الَّذِي تَزَوَّجَ أُمَّ الْوَلَدِ أَنْ يَتَزَوَّجَ ابْنَةَ سَيِّدِهَا الَّذِي أَعْتَقَهَا فَيَجْمَعَ بَيْنَهَا وَ بَيْنَ بِنْتِ سَيِّدِهَا الَّذِي أَعْتَقَهَا قَالَ لَا بَأْسَ بِذَلِكَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Sama’at who said,
‘I asked Abu Abdullah-asws about a man who married a mother of the children of a man. So her master died from her, and for the deceased was a child from other than the mother of his children. What is your-asws view if the one who married the mother of the children if he were to marry the daughter of her master who had emancipated her, so that he would gather between her and the daughter of her master who had emancipated her?’ He-asws said: ‘There is no problem with that’.[80]
باب فِيمَا أَحَلَّهُ اللَّهُ عَزَّ وَ جَلَّ مِنَ النِّسَاءِ
Chapter 36 – Regarding what Allah-azwj Mighty and Majestic has Permitted from the women
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ نُوحِ بْنِ شُعَيْبٍ وَ مُحَمَّدِ بْنِ الْحَسَنِ قَالَ سَأَلَ ابْنُ أَبِي الْعَوْجَاءِ هِشَامَ بْنَ الْحَكَمِ فَقَالَ لَهُ أَ لَيْسَ اللَّهُ حَكِيماً قَالَ بَلَى وَ هُوَ أَحْكَمُ الْحَاكِمِينَ قَالَ فَأَخْبِرْنِي عَنْ قَوْلِهِ عَزَّ وَ جَلَّ فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ مَثْنى وَ ثُلاثَ وَ رُباعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَواحِدَةً أَ لَيْسَ هَذَا فَرْضاً قَالَ بَلَى قَالَ فَأَخْبِرْنِي عَنْ قَوْلِهِ عَزَّ وَ جَلَّ وَ لَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّساءِ وَ لَوْ حَرَصْتُمْ فَلا تَمِيلُوا كُلَّ الْمَيْلِ أَيُّ حَكِيمٍ يَتَكَلَّمُ بِهَذَا
Ali Bin Ibrahim, from his father, from Nuh Bin Shuayb and Muhammad Bin Al Hassan who said,
‘Ibn Abu Al-Ajwa asked Hisham Bin Al-Hakam, so he said to him, ‘Is Allah-azwj not All-Wise?’ He said, ‘Yes, and He-azwj is the most Decisive of the Judges’. He said, ‘So inform me about the Words of the Mighty and Majestic [4:3] then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one, is this not an Obligation?’ He said, ‘Yes’. He said, ‘So inform me about the Words of the Mighty and Majestic [4:129] And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination. Which Wise One would speak with this?’
فَلَمْ يَكُنْ عِنْدَهُ جَوَابٌ فَرَحَلَ إِلَى الْمَدِينَةِ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ يَا هِشَامُ فِي غَيْرِ وَقْتِ حَجٍّ وَ لَا عُمْرَةٍ قَالَ نَعَمْ جُعِلْتُ فِدَاكَ لِأَمْرٍ أَهَمَّنِي إِنَّ ابْنَ أَبِي الْعَوْجَاءِ سَأَلَنِي عَنْ مَسْأَلَةٍ لَمْ يَكُنْ عِنْدِي فِيهَا شَيْءٌ قَالَ وَ مَا هِيَ قَالَ فَأَخْبَرَهُ بِالْقِصَّةِ
So there did not happen to be an answer with him. So he went to Al-Medina to Abu Abdullah-asws, so he-asws said: ‘O Hisham! (You have come) at such a time which is neither of Hajj nor of Umrah?’ He said, ‘Yes, May I be sacrificed for you-asws! It has concerned me that Ibn Abu Al-Awja asked me a question for which there was no answer with me with regards to it’. He-asws said: ‘And what is it?’ He said, ‘So I informed him-asws of the story’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَّا قَوْلُهُ عَزَّ وَ جَلَّ فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ مَثْنى وَ ثُلاثَ وَ رُباعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَواحِدَةً يَعْنِي فِي النَّفَقَةِ وَ أَمَّا قَوْلُهُ وَ لَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّساءِ وَ لَوْ حَرَصْتُمْ فَلا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوها كَالْمُعَلَّقَةِ يَعْنِي فِي الْمَوَدَّةِ
So Abu Abdullah-asws said: ‘As for the Words of the Mighty and Majestic [4:3] then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one, Meaning regarding the expenditure. And as for His-azwj Words [4:3] then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one, so that you leave her as it were in suspense, so it is regarding the cordiality’.
قَالَ فَلَمَّا قَدِمَ عَلَيْهِ هِشَامٌ بِهَذَا الْجَوَابِ وَ أَخْبَرَهُ قَالَ وَ اللَّهِ مَا هَذَا مِنْ عِنْدِكَ .
He (the narrator) said, ‘So when Hisham proceeded to him with the answer and informed him, he said, ‘By Allah-azwj! This is not from yourself’.[81]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ إِنَّ اللَّهَ تَعَالَى أَحَلَّ الْفَرْجَ لِعِلَلِ مَقْدُرَةِ الْعِبَادِ فِي الْقُوَّةِ عَلَى الْمَهْرِ وَ الْقُدْرَةِ عَلَى الْإِمْسَاكِ فَقَالَ فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ مَثْنى وَ ثُلاثَ وَ رُباعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَواحِدَةً أَوْ ما مَلَكَتْ أَيْمانُكُمْ وَ قَالَ وَ مَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَناتِ الْمُؤْمِناتِ فَمِنْ ما مَلَكَتْ أَيْمانُكُمْ مِنْ فَتَياتِكُمُ الْمُؤْمِناتِ وَ قَالَ فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَ لا جُناحَ عَلَيْكُمْ فِيما تَراضَيْتُمْ بِهِ مِنْ بَعْدِ الْفَرِيضَةِ
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Hisham Bin Al Hakam who said,
‘He-asws said: ‘Allah-azwj the High Permitted the private parts based upon the ability of the servant with regards to the strength upon (payment of) the dower, and the ability upon the keeping, so He-azwj Said: ‘[4:3] then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; and He-azwj Said: ‘[4:25] And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Said [4:24] Then as to those whom you enjoy with, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed.
فَأَحَلَّ اللَّهُ الْفَرْجَ لِأَهْلِ الْقُوَّةِ عَلَى قَدْرِ قُوَّتِهِمْ عَلَى إِعْطَاءِ الْمَهْرِ وَ الْقُدْرَةِ عَلَى الْإِمْسَاكِ أَرْبَعَةً لِمَنْ قَدَرَ عَلَى ذَلِكَ وَ لِمَنْ دُونَهُ بِثَلَاثٍ وَ اثْنَتَيْنِ وَ وَاحِدَةٍ وَ مَنْ لَمْ يَقْدِرْ عَلَى وَاحِدَةٍ تَزَوَّجَ مِلْكَ الْيَمِينِ وَ إِذَا لَمْ يَقْدِرْ عَلَى إِمْسَاكِهَا وَ لَمْ يَقْدِرْ عَلَى تَزْوِيجِ الْحُرَّةِ وَ لَا عَلَى شِرَاءِ الْمَمْلُوكَةِ فَقَدْ أَحَلَّ اللَّهُ تَزْوِيجَ الْمُتْعَةِ بِأَيْسَرِ مَا يَقْدِرُ عَلَيْهِ مِنَ الْمَهْرِ وَ لَا لُزُومِ نَفَقَةٍ
Thus, Allah-azwj Permitted the private parts for the people of the (financial) strength upon the ability of their strength for giving the dower and the ability upon the keeping four (wives) for the one who is able upon that; and for the one who is below that, with three, and the two, and the one; and the one who is not able upon one (wife) he should marry the possession of the right hand (slave girl). And when he is not able upon keeping her and is not able upon marrying the free woman nor upon buying the slave girl, so Allah-azwj has Permitted the temporary marriage with its ease of what it can be abled upon, from the dower, and the expenditure is not necessitated.
وَ أَغْنَى اللَّهُ كُلَّ فَرِيقٍ مِنْهُمْ بِمَا أَعْطَاهُمْ مِنَ الْقُوَّةِ عَلَى إِعْطَاءِ الْمَهْرِ وَ الْجِدَةِ فِي النَّفَقَةِ عَنِ الْإِمْسَاكِ وَ عَنِ الْإِمْسَاكِ عَنِ الْفُجُورِ وَ إِلَّا يُؤْتَوْا مِنْ قِبَلِ اللَّهِ عَزَّ وَ جَلَّ فِي حُسْنِ الْمَعُونَةِ وَ إِعْطَاءِ الْقُوَّةِ وَ الدَّلَالَةِ عَلَى وَجْهِ الْحَلَالِ لَمَا أَعْطَاهُمْ مَا يَسْتَعِفُّونَ بِهِ عَنِ الْحَرَامِ فِيمَا أَعْطَاهُمْ وَ أَغْنَاهُمْ عَنِ الْحَرَامِ وَ بِمَا أَعْطَاهُمْ وَ بَيَّنَ لَهُمْ
And Allah-azwj Makes self-sufficient each group from them with whatever they give them from the livelihood upon giving the dower and the ability regarding the expenses about the keeping (a wife), and from the restrain from the immoralities, otherwise they would be Given from Allah-azwj Mighty and Majestic with regards to the goodly Assistance, and would be Given the (financial) strength, and they would be Pointed towards the Permissible aspect due to what He-azwj Gives them what would make them chaste by it from the Prohibitions in what He-azwj has Gvien them and Made them to be needless from the Prohibitions, and Clarified that for them.
فَعِنْدَ ذَلِكَ وَضَعَ عَلَيْهِمُ الْحُدُودَ مِنَ الضَّرْبِ وَ الرَّجْمِ وَ اللِّعَانِ وَ الْفُرْقَةِ وَ لَوْ لَمْ يُغْنِ اللَّهُ كُلَّ فِرْقَةٍ مِنْهُمْ بِمَا جَعَلَ لَهُمُ السَّبِيلَ إِلَى وُجُوهِ الْحَلَالِ لَمَا وَضَعَ عَلَيْهِمْ حَدّاً مِنْ هَذِهِ الْحُدُودِ فَأَمَّا وَجْهُ التَّزْوِيجِ الدَّائِمِ وَ وَجْهُ مِلْكِ الْيَمِينِ فَهُوَ بَيِّنٌ وَاضِحٌ فِي أَيْدِي النَّاسِ لِكَثْرَةِ مُعَامَلَتِهِمْ بِهِ فِيمَا بَيْنَهُمْ وَ أَمَّا أَمْرُ الْمُتْعَةِ فَأَمْرٌ غَمَضَ عَلَى كَثِيرٍ لِعِلَّةِ نَهْيِ مَنْ نَهَى عَنْهُ وَ تَحْرِيمِهِ لَهَا وَ إِنْ كَانَتْ مَوْجُودَةً فِي التَّنْزِيلِ وَ مَأْثُورَةً فِي السُّنَّةِ الْجَامِعَةِ لِمَنْ طَلَبَ عِلَّتَهَا وَ أَرَادَ ذَلِكَ
Thus, during that, He-azwj Placed the Legal punishments (Hadd) upon them, from the whipping, and the stoning, and the Cursing, and the separation; and had Allah-azwj not Made self-sufficient each group from them with what He-azwj has Made a way to be for them to the Permissible aspect he would not have Placed a Legal punishment (Hadd) from these Legal punishments upon them. So, as for the aspect of the permanent marriage and the aspect of the possession of the right hand (slave girl), so its proof is clear in the hands of the people due to the frequency of their dealing with it with regards to what is between them. And as for the matter of the temporary marriage, so it is an ambiguous upon a lot (of people) due to the reason of the forbidding of the one who forbid from it (Umar Bin Al-Khattab), and prohibited for it even though it existed in the Revelation and Ahadeeth in the universal Sunnah, for the one who seeks its reasons and intends that.
فَصَارَ تَزْوِيجُ الْمُتْعَةِ حَلَالًا لِلْغَنِيِّ وَ الْفَقِيرِ لِيَسْتَوِيَا فِي تَحْلِيلِ الْفَرْجِ كَمَا اسْتَوَيَا فِي قَضَاءِ نُسُكِ الْحَجِّ مُتْعَةِ الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ لِلْغَنِيِّ وَ الْفَقِيرِ فَدَخَلَ فِي هَذَا التَّفْسِيرِ الْغَنِيُّ لِعِلَّةِ الْفَقِيرِ وَ ذَلِكَ أَنَّ الْفَرَائِضَ إِنَّمَا وُضِعَتْ عَلَى أَدْنَى الْقَوْمِ قُوَّةً لِيَسَعَ الْغَنِيَّ وَ الْفَقِيرَ وَ ذَلِكَ لِأَنَّهُ غَيْرُ جَائِزٍ أَنْ يُفْرَضَ الْفَرَائِضُ عَلَى قَدْرِ مَقَادِيرِ الْقَوْمِ فَلَا يُعْرَفُ قُوَّةُ الْقَوِيِّ مِنْ ضَعْفِ الضَّعِيفِ وَ لَكِنْ وُضِعَتْ عَلَى قُوَّةِ أَضْعَفِ الضُّعَفَاءِ
Therefore, the temporary marriage came to be Permissible for the rich and the poor, having been equalized regarding the Permissibility of the private parts just as they were equalized with regards to the rituals of the Hajj, the Mut’a of Hajj, thus whatever is easier from the sacrifice for the rich and the poor. Thus, the rich got included in this interpretation due to the reason of the poor ones, and that is that the Obligations, rather, have been Placed upon the lowest of the people in strength giving leeway to the rich and the poor; and that is because it is not allowed that an Obligation be Obligated based upon the strength of the people, as the strengths of the individual people cannot be recognized, the strength of the strong from the strength of the weak, but these have been Placed based upon the strength of the weakest of the weak.
ثُمَّ رَغِبَ الْأَقْوِيَاءُ فَسَارَعُوا فِي الْخَيْرَاتِ بِالنَّوَافِلِ بِفَضْلِ الْقُوَّةِ فِي الْأَنْفُسِ وَ الْأَمْوَالِ وَ الْمُتْعَةُ حَلَالٌ لِلْغَنِيِّ وَ الْفَقِيرِ لِأَهْلِ الْجِدَةِ مِمَّنْ لَهُ أَرْبَعٌ وَ مِمَّنْ لَهُ مِلْكُ الْيَمِينِ مَا شَاءَ كَمَا هِيَ حَلَالٌ لِمَنْ يَجِدُ إِلَّا بِقَدْرِ مَهْرِ الْمُتْعَةِ وَ الْمَهْرُ مَا تَرَاضَيَا عَلَيْهِ فِي حُدُودِ التَّزْوِيجِ لِلْغَنِيِّ وَ الْفَقِيرِ قَلَّ أَوْ كَثُرَ .
Then the strong ones were urged, so they rushed regarding the goodness with the optional (Prayers) due to their being with extra strength in themselves, and the wealth. And the temporary marriage is Permissible for the rich and the poor, for the people of the strength from the ones for whom are four wives, and from the ones for his is the possession of the right hand (slave girl), whoever desires so, just as it is Permissible for the one who cannot find except for the strength for a dower for the temporary marriage, and the dower is whatever she is pleased upon within the limits of the marriage, for the rich and the poor, be it little or more’.[82]
باب وُجُوهِ النِّكَاحِ
Chapter 37 – Aspects of the marriage
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَحِلُّ الْفَرْجُ بِثَلَاثٍ نِكَاحٍ بِمِيرَاثٍ وَ نِكَاحٍ بِلَا مِيرَاثٍ وَ نِكَاحِ مِلْكِ الْيَمِينِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘The private parts are Made to be Permissible by three – a marriage by inheritance, and a marriage without inheritance, and a marriage by the possession of the right hand (slave girl)’.[83]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ يَحِلُّ الْفَرْجُ بِثَلَاثٍ نِكَاحٍ بِمِيرَاثٍ وَ نِكَاحٍ بِلَا مِيرَاثٍ وَ نِكَاحٍ بِمِلْكِ الْيَمِينِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Abbas Bin Musa, from Muhammad Bin Ziyad, from Al Husayn Bin Zayd who said,
‘I heard Abu Abdullah-asws saying: ‘The private parts have been Made to be Permissible by three – a marriage by inheritance, and a marriage without inheritance, and a marriage by the possession of the right hand (slave girl)’.[84]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ يَحِلُّ الْفَرْجُ بِثَلَاثٍ نِكَاحٍ بِمِيرَاثٍ وَ نِكَاحٍ بِلَا مِيرَاثٍ وَ نِكَاحٍ بِمِلْكِ الْيَمِينِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Husay Bin Zayd who said,
‘I heard Abu Abdullah-asws saying: ‘The private Parts are Made to be Permissible by three – a marriage by inheritance, and a marriage without inheritance, and a marriage of the possession of the right hand (slave girl)’.[85]
باب النَّظَرِ لِمَنْ أَرَادَ التَّزْوِيجَ
Chapter 38 – The viewing for the one who intends the marriage
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يُرِيدُ أَنْ يَتَزَوَّجَ الْمَرْأَةَ أَ يَنْظُرُ إِلَيْهَا قَالَ نَعَمْ إِنَّمَا يَشْتَرِيهَا بِأَغْلَى الثَّمَنِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about the man who intends to marry the woman, can he look at her?’ He-asws said: ‘Yes. But rather, he is buying her with the highest of the prices’.[86]
عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَمَّادِ بْنِ عُثْمَانَ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ كُلِّهِمْ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يَنْظُرَ إِلَى وَجْهِهَا وَ مَعَاصِمِهَا إِذَا أَرَادَ أَنْ يَتَزَوَّجَهَا .
From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, and Hammad Bin Usman and Hafs Bin Al Bakhtary, all of them,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no problem with looking at her face and her two wrists when you intend to marry her’.[87]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ السَّرِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يُرِيدُ أَنْ يَتَزَوَّجَ الْمَرْأَةَ يَتَأَمَّلُهَا وَ يَنْظُرُ إِلَى خَلْفِهَا وَ إِلَى وَجْهِهَا قَالَ نَعَمْ لَا بَأْسَ بِأَنْ يَنْظُرَ الرَّجُلُ إِلَى الْمَرْأَةِ إِذَا أَرَادَ أَنْ يَتَزَوَّجَهَا يَنْظُرَ إِلَى خَلْفِهَا وَ إِلَى وَجْهِهَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan, from Al Hassan Bin Al Sirry who said,
‘I said to Abu Abdullah-asws, ‘The man intends to marry the woman, can he look towards her back and to her face?’ He-asws said: ‘Yes, there is no problem with the man looking at the woman when he intends to marry her, he can look at her back and to her face’.[88]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سَأَلَهُ عَنِ الرَّجُلِ يَنْظُرُ إِلَى الْمَرْأَةِ قَبْلَ أَنْ يَتَزَوَّجَهَا قَالَ نَعَمْ فَلِمَ يُعْطِي مَالَهُ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from one of our companions, from Aban Bin Usman, from Al Hassan Bin Al Sarry,
(It has been narrated) from Abu Abdullah-asws, having asked him about the man looking at the woman before he marries her’. He-asws said: ‘Yes, so why is he giving his wealth’.[89]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ أَبِيهِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَ يَنْظُرُ الرَّجُلُ إِلَى الْمَرْأَةِ يُرِيدُ تَزْوِيجَهَا فَيَنْظُرُ إِلَى شَعْرِهَا وَ مَحَاسِنِهَا قَالَ لَا بَأْسَ بِذَلِكَ إِذَا لَمْ يَكُنْ مُتَلَذِّذاً .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, form Abdullah Bin Al Fazl, from his father, from a man,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘Can the man look at the woman intending to marry her, so he looks at her hair, and her beauty?’ He-asws said: ‘There is no problem with that when there does not happen to be deriving pleasure’.[90]
باب الْوَقْتِ الَّذِي يُكْرَهُ فِيهِ التَّزْوِيجُ
Chapter 39 – The time in which the marriage is abhorrent
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ ضُرَيْسِ بْنِ عَبْدِ الْمَلِكِ قَالَ لَمَّا بَلَغَ أَبَا جَعْفَرٍ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّ رَجُلًا تَزَوَّجَ فِي سَاعَةٍ حَارَّةٍ عِنْدَ نِصْفِ النَّهَارِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا أَرَاهُمَا يَتَّفِقَانِ فَافْتَرَقَا .
Ahmad Bin Muhammad, from Ali Bin Al Hassan Bin Ali, from Al Abbas Bin Aamir, from Muhammad Bin Yahya Al Khash’amy, from Zurays Bin Abdul Malik who said,
‘When it reached Abu Ja’far-asws that a man got married during a time of heat at midday, so Abu Ja’far-asws said: ‘I-asws do not see the two of them as being concordant’. So they ended up being separated’.[91]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ وَ أَبِي الْعَبَّاسِ قَالَا قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ لِلرَّجُلِ أَنْ يَدْخُلَ بِامْرَأَةٍ لَيْلَةَ الْأَرْبِعَاءِ .
Humeyd Bin Ziyad, from Al Hassan Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Ubeyd Bi Zurara, and Abu Al Abbas who both said,
‘Abu Abdullah-asws said: ‘It is not for the man that he copulates with a woman on the night of Wednesday’.[92]
باب مَا يُسْتَحَبُّ مِنَ التَّزْوِيجِ بِاللَّيْلِ
Chapter 40 – What is recommended from the marriage at night
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ فِي التَّزْوِيجِ قَالَ مِنَ السُّنَّةِ التَّزْوِيجُ بِاللَّيْلِ لِأَنَّ اللَّهَ جَعَلَ اللَّيْلَ سَكَناً وَ النِّسَاءُ إِنَّمَا هُنَّ سَكَنٌ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Abu Al Hassan Al Reza-asws, said,
‘I heard him-asws regarding the marriage: ‘From the Sunnah is the marriage at night, because Allah-azwj Made the night for rest, and the women, rather, are a tranquility’.[93]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ زُفُّوا عَرَائِسَكُمْ لَيْلًا وَ أَطْعِمُوا ضُحًى .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Conduct your weddings at night, and feed guests’.[94]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ . عُقْبَةَ عَنْ أَبِيهِ عَنْ مُيَسِّرِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ يَا مُيَسِّرُ تَزَوَّجْ بِاللَّيْلِ فَإِنَّ اللَّهَ جَعَلَهُ سَكَناً وَ لَا تَطْلُبْ حَاجَةً بِاللَّيْلِ فَإِنَّ اللَّيْلَ مُظْلِمٌ قَالَ ثُمَّ قَالَ إِنَّ لِلطَّارِقِ لَحَقّاً عَظِيماً وَ إِنَّ لِلصَّاحِبِ لَحَقّاً عَظِيماً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Ali Bin Uqba, from his father, from Muyassar Bin Abdul Aziz,
(It has been narrated) from Abu Ja’far-asws having said: ‘O Muyassar! Get married at night, for Allah-azwj Made it for rest, but do not seek a need at night, for the night is dark’. Then he-asws said: ‘Surely, for the night visitor there is a great right, and for the owner there is a great right’.[95]
باب الْإِطْعَامِ عِنْدَ التَّزْوِيجِ
Chapter 41 – The feeding during the marriage
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ النَّجَاشِيَّ لَمَّا خَطَبَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) آمِنَةَ بِنْتَ أَبِي سُفْيَانَ فَزَوَّجَهُ دَعَا بِطَعَامٍ وَ قَالَ إِنَّ مِنْ سُنَنِ الْمُرْسَلِينَ الْإِطْعَامَ عِنْدَ التَّزْوِيجِ .
A number of our companions, from Sahl Bin Ziyad, and Al Husayn Bin Muhammad, from Moalla Bin Muhammad, altogether from Al Hassan Bin Ali Al Washa,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws, said, ‘I heard him-asws saying: ‘When Al-Najjashi (the Abyssinian king) addressed for Rasool-Allah-saww to Aamina daughter of Abu Sufyan, and he got them married, he-saww called for the meal and said: ‘It is from the Sunnah of the Mursil Prophets-as, the feeding during the marriage’.[96]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حِينَ تَزَوَّجَ مَيْمُونَةَ بِنْتَ الْحَارِثِ أَوْلَمَ عَلَيْهَا وَ أَطْعَمَ النَّاسَ الْحَيْسَ .
Ali Bin Ibrahim, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said when he-saww married Maymouna daughter of Al-Haris, gave a banquet (Waleema) over it and fed Al-Hays (dates with butter) to the people’.[97]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْوَلِيمَةُ يَوْمٌ وَ يَوْمَانِ مَكْرُمَةٌ وَ ثَلَاثَةُ أَيَّامٍ رِيَاءٌ وَ سُمْعَةٌ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazal,
(It has been narrated) raising it to Abu Ja’far-asws having said: ‘The Waleema (wedding feast) is for one day, and for two days it is a prestige, and for three days it is a showing-off’.[98]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْوَلِيمَةُ أَوَّلَ يَوْمٍ حَقٌّ وَ الثَّانِيَ مَعْرُوفٌ وَ مَا زَادَ رِيَاءٌ وَ سُمْعَةٌ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The Waleema (Wedding feast) on the first day is true (Sunnah), and the second (day) it is goodness, and whatever is an increase is a show-off and to be heard of’.[99]
باب التَّزْوِيجِ بِغَيْرِ خُطْبَةٍ
Chapter 42 – The marriage without a sermon
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ يَعْقُوبَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ التَّزْوِيجِ بِغَيْرِ خُطْبَةٍ فَقَالَ أَ وَ لَيْسَ عَامَّةُ مَا يَتَزَوَّجُ فِتْيَانُنَا وَ نَحْنُ نَتَعَرَّقُ الطَّعَامَ عَلَى الْخِوَانِ نَقُولُ يَا فُلَانُ زَوِّجْ فُلَاناً فُلَانَةَ فَيَقُولُ نَعَمْ قَدْ فَعَلْتُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Ali Bin Yaqoub, from Haroun Bin Muslim, from Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws about the marriage without an address, so he-asws said: ‘Or are not the general Muslims marrying our youths and we sweat for (preparing) the meal upon the table, and we are saying, ‘O so and so, have you married so and so man to so and so woman?’ So he is saying, ‘Yes, I have done so’.[100]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) كَانَ يَتَزَوَّجُ وَ هُوَ يَتَعَرَّقُ عَرْقاً يَأْكُلُ مَا يَزِيدُ عَلَى أَنْ يَقُولَ الْحَمْدُ لِلَّهِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ يَسْتَغْفِرُ اللَّهَ عَزَّ وَ جَلَّ وَ قَدْ زَوَّجْنَاكَ عَلَى شَرْطِ اللَّهِ ثُمَّ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا حَمِدَ اللَّهَ فَقَدْ خَطَبَ .
A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,
(It has been narrated) from Abu Abdullah-asws that Ali-asws Bin Al-Husayn-asws Was marrying (solemnising it) and he-asws was sweating with a sweat (preparing the meal), eating what was the excess upon that, and he-asws was saying: ‘The Praise is for Allah-azwj, and Blessings be upon Muhammad-saww and his-saww Progeny’, and he-asws would be seeking Forgiveness of Allah-azwj Mighty and Majestic, and ‘I-asws have got you married upon a stipulation of Allah-azwj’. Then he-asws said: ‘When Ali-asws Bin Al-Husayn-asws had Praised Allah-azwj, so he-asws had addressed’.[101]
باب خُطَبِ النِّكَاحِ
Chapter 43 – Sermon of the marriage
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ جَمَاعَةً مِنْ بَنِي أُمَيَّةَ فِي إِمَارَةِ عُثْمَانَ اجْتَمَعُوا فِي مَسْجِدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي يَوْمِ جُمُعَةٍ وَ هُمْ يُرِيدُونَ أَنْ يُزَوِّجُوا رَجُلًا مِنْهُمْ وَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَرِيبٌ مِنْهُمْ فَقَالَ بَعْضُهُمْ لِبَعْضٍ هَلْ لَكُمْ أَنْ نُخْجِلَ عَلِيّاً السَّاعَةَ نَسْأَلُهُ أَنْ يَخْطُبَ بِنَا وَ نَتَكَلَّمُ فَإِنَّهُ يَخْجَلُ وَ يَعْيَا بِالْكَلَامِ فَأَقْبَلُوا إِلَيْهِ فَقَالُوا يَا أَبَا الْحَسَنِ إِنَّا نُرِيدُ أَنْ نُزَوِّجَ فُلَاناً فُلَانَةَ وَ نَحْنُ نُرِيدُ أَنْ تَخْطُبَ بِنَا فَقَالَ فَهَلْ تَنْتَظِرُونَ أَحَداً فَقَالُوا لَا
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Ali Bin Raib,
(It has been narrated) from Abu Abdullah-asws having said: ‘A group from the Clan of Umayyad, during the emirate of Usman, gathered together in the Masjid of Rasool-Allah-saww on the day of Friday, and they wanted to solemnise the marriage of a man from them, and Amir Al-Momineen-asws was nearby them. So some of them said to the others, ‘Is it ok with you all if we go to shame Ali-asws at this time, asking him-asws that he addresses us, and we would keep on talking, so he-asws would be thwarted from the speaking?’ So they agreed and came over to him-asws and they said, ‘O Abu Al-Hassan-asws! We want to solemnize the marriage of so and so man to so and so woman, and we wanted that you-asws should address us’. So he-asws said: ‘Are you awaiting anyone (else)?’ They said, ‘No’.
فَوَ اللَّهِ مَا لَبِثَ حَتَّى قَالَ الْحَمْدُ لِلَّهِ الْمُخْتَصِّ بِالتَّوْحِيدِ الْمُتَقَدِّمِ بِالْوَعِيدِ الْفَعَّالِ لِمَا يُرِيدُ الْمُحْتَجِبِ بِالنُّورِ دُونَ خَلْقِهِ ذِي الْأُفُقِ الطَّامِحِ وَ الْعِزِّ الشَّامِخِ وَ الْمُلْكِ الْبَاذِخِ الْمَعْبُودِ بِالْآلَاءِ رَبِّ الْأَرْضِ وَ السَّمَاءِ أَحْمَدُهُ عَلَى حُسْنِ الْبَلَاءِ وَ فَضْلِ الْعَطَاءِ وَ سَوَابِغِ النَّعْمَاءِ وَ عَلَى مَا يَدْفَعُ رَبُّنَا مِنَ الْبَلَاءِ حَمْداً يَسْتَهِلُّ لَهُ الْعِبَادُ وَ يَنْمُو بِهِ الْبِلَادُ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَمْ يَكُنْ شَيْءٌ قَبْلَهُ وَ لَا يَكُونُ شَيْءٌ بَعْدَهُ
So, by Allah-azwj, it was not long until he-asws said: ‘The Praise is for Allah-azwj, the One Particularised with the Oneness. He-azwj Proceeds with the Warning, the Doer of whatever He-azwj so Wants to, the One Veiled by the Light from His-azwj Creatures, The One with Lofty Horizons, and the Powerful Esteem, and the luxurious Kingdom worshipped for its Bounties, the Lord-azwj of the earth and the sky. I-asws Praise Him-azwj upon the beauty of the afflictions, and the Grace of the Grants, and the Opulent Bounties, and upon what our Lord-azwj has Defended us all from the afflictions; with a Praise which the servants are Permitted for and the cities thrive, and I-asws testify that there is no god except for Allah-azwj, One, there being no associates for Him-azwj. There was never a thing before Him-azwj nor would they be anything after Him-azwj.
وَ أَشْهَدُ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) عَبْدُهُ وَ رَسُولُهُ اصْطَفَاهُ بِالتَّفْضِيلِ وَ هَدَى بِهِ مِنَ التَّضْلِيلِ اخْتَصَّهُ لِنَفْسِهِ وَ بَعَثَهُ إِلَى خَلْقِهِ بِرِسَالَاتِهِ وَ بِكَلَامِهِ يَدْعُوهُمْ إِلَى عِبَادَتِهِ وَ تَوْحِيدِهِ وَ الْإِقْرَارِ بِرُبُوبِيَّتِهِ وَ التَّصْدِيقِ بِنَبِيِّهِ ( صلى الله عليه وآله ) بَعَثَهُ عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ وَ صَدْفٍ عَنِ الْحَقِّ وَ جَهَالَةٍ بِالرَّبِّ وَ كُفْرٍ بِالْبَعْثِ وَ الْوَعِيدِ فَبَلَّغَ رِسَالَاتِهِ وَ جَاهَدَ فِي سَبِيلِهِ وَ نَصَحَ لِأُمَّتِهِ وَ عَبَدَهُ حَتَّى أَتَاهُ الْيَقِينُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ كَثِيراً
And I-asws testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, having Chosen him-saww with the preference, and Guided by him-saww from the darkness, having Chosen him-saww Himself-azwj, and Sent him-saww to His-azwj creatures with His-azwj Message and with His-azwj Speech Inviting them to His-azwj worship, and His-azwj Oneness, and the acceptance with His-azwj Lordship, and the ratification with his-saww Prohet-hood having Sent him-saww after an interval from the Rasools-as, (to people) having turned away from the Truth and being ignorant with the Lord-azwj and disbelieved with the Sending and the Promised threat. So, he-saww delivered His-azwj Message and strived in His-azwj Way, and advised his-saww community and His-azwj servants until the conviction came to them. May Blessings be upon him-saww and his-saww Progeny-asws, and abundant greetings.
أُوصِيكُمْ وَ نَفْسِي بِتَقْوَى اللَّهِ الْعَظِيمِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ جَعَلَ لِلْمُتَّقِينَ الْمَخْرَجَ مِمَّا يَكْرَهُونَ وَ الرِّزْقَ مِنْ حَيْثُ لَا يَحْتَسِبُونَ فَتَنَجَّزُوا مِنَ اللَّهِ مَوْعُودَهُ وَ اطْلُبُوا مَا عِنْدَهُ بِطَاعَتِهِ وَ الْعَمَلِ بِمَحَابِّهِ فَإِنَّهُ لَا يُدْرَكُ الْخَيْرُ إِلَّا بِهِ وَ لَا يُنَالُ مَا عِنْدَهُ إِلَّا بِطَاعَتِهِ وَ لَا تُكْلَانَ فِيمَا هُوَ كَائِنٌ إِلَّا عَلَيْهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
I-asws hereby advise you all and myself-asws with the fear of Allah-azwj the Magnificent, for Allah-azwj Mighty and Majestic has Made the way out for the pious ones from what they are disliking, and the sustenance from where there are not reckoning. Therefore, accomplish from Allah-azwj, His-azwj Promise, and seek what is with Him-azwj with being obedient to Him-azwj and the deeds which He-azwj Loves, for the goodness cannot be realised except with Him-azwj, nor can it be attained, that which is with Him-azwj, except with being obedient to Him-azwj; and there is no reliance (for Protection) regarding what is going to transpire except upon Him-azwj, and there is neither Might nor Strength except with Allah-azwj.
أَمَّا بَعْدُ فَإِنَّ اللَّهَ أَبْرَمَ الْأُمُورَ وَ أَمْضَاهَا عَلَى مَقَادِيرِهَا فَهِيَ غَيْرُ مُتَنَاهِيَةٍ عَنْ مَجَارِيهَا دُونَ بُلُوغِ غَايَاتِهَا فِيمَا قَدَّرَ وَ قَضَى مِنْ ذَلِكَ وَ قَدْ كَانَ فِيمَا قَدَّرَ وَ قَضَى مِنْ أَمْرِهِ الْمَحْتُومِ وَ قَضَايَاهُ الْمُبْرَمَةِ مَا قَدْ تَشَعَّبَتْ بِهِ الْأَخْلَافُ وَ جَرَتْ بِهِ الْأَسْبَابُ وَ قَضَى مِنْ تَنَاهِي الْقَضَايَا بِنَا وَ بِكُمْ إِلَى حُضُورِ هَذَا الْمَجْلِسِ الَّذِي خَصَّنَا اللَّهُ وَ إِيَّاكُمْ لِلَّذِي كَانَ مِنْ تَذَكُّرِنَا آلَاءَهُ وَ حُسْنَ بَلَائِهِ وَ تَظَاهُرَ نَعْمَائِهِ
Thereafter, so Allah-azwj Endorsed the matters and Placed them upon their measurement, so it cannot be that they would end up in their flowing besides reaching its peak regarding what has been Measured (for it) and Judged from that. And it is such from what has been Measured and Judged, from His-azwj Definite matters and His-azwj Endorsed Judgement, what the successors-asws branched out with, and the causes flowed with; and a Judgement which reached conclusion is the Judgement with us-asws and you all to be present in this gathering which Allah-azwj has Specialised us-asws and you all from which we-asws would be mentioning Him-azwj, and the beauty of His-azwj Trials, and the manifestation His-azwj Bounties.
فَنَسْأَلُ اللَّهَ لَنَا وَ لَكُمْ بَرَكَةَ مَا جَمَعَنَا وَ إِيَّاكُمْ عَلَيْهِ وَ سَاقَنَا وَ إِيَّاكُمْ إِلَيْهِ ثُمَّ إِنَّ فُلَانَ بْنَ فُلَانٍ ذَكَرَ فُلَانَةَ بِنْتَ فُلَانٍ وَ هُوَ فِي الْحَسَبِ مَنْ قَدْ عَرَفْتُمُوهُ وَ فِي النَّسَبِ مَنْ لَا تَجْهَلُونَهُ وَ قَدْ بَذَلَ لَهَا مِنَ الصَّدَاقِ مَا قَدْ عَرَفْتُمُوهُ فَرُدُّوا خَيْراً تُحْمَدُوا عَلَيْهِ وَ تُنْسَبُوا إِلَيْهِ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ سَلَّمَ .
Thus, we-asws ask Allah-azwj for us-asws and for you all, for it being a Blessing, having Gathered us-asws and you to, and Drove us-asws and you to. Then, so and so male, son of so and so, and so and so female, daughter of so and so, and he is in the lineage which you have recognised and in the nobility which you are not ignorant of, and the dower having extended to him, what you have recognised, so may there be goodness be upon it and be linked to it. May Blessings be upon Muhammad-saww and his-saww Progeny-asws’.[102]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَيْمَنَ بْنِ مُحْرِزٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ زَوَّجَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) امْرَأَةً مِنْ بَنِي عَبْدِ الْمُطَّلِبِ وَ كَانَ يَلِي أَمْرَهَا فَقَالَ الْحَمْدُ لِلَّهِ الْعَزِيزِ الْجَبَّارِ الْحَلِيمِ الْغَفَّارِ الْوَاحِدِ الْقَهَّارِ الْكَبِيرِ الْمُتَعَالِ سَواءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَ مَنْ جَهَرَ بِهِ وَ مَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَ سارِبٌ بِالنَّهارِ
Ahmad Bin Muhammad, from Ismail Bin Mihran, from Ayman Bin Muhraz, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws solemnised the marriage of a woman from the Clan of Abdul Muttalib-as, and he-asws was in charge of her matter, so he-asws said: ‘The Praise is for Allah-azwj, the Mighty, the Compeller, the Lenient, the Forgiver, and One, the Subduer, the Great, the Limitless. It is the same from you all, the one who speaks secretly and the one who publicises with it, and the one who is concealed at night, and the one is visible by the day.
أَحْمَدُهُ وَ أَسْتَعِينُهُ وَ أُومِنُ بِهِ وَ أَتَوَكَّلُ عَلَيْهِ وَ كَفَى بِاللَّهِ وَكِيلًا مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِي وَ لَا مُضِلَّ لَهُ وَ مَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ وَ لَنْ تَجِدَ مِنْ دُونِهِ وَلِيّاً مُرْشِداً
I-asws Praise Him-azwj, and seek His-azwj Support, and believe in Him-azwj, and rely upon Him-azwj, and suffice with Allah-azwj as a Representative. The one whom Allah-azwj Guides, so he is the guided one and there is no straying for him, and the one who He-azwj Lets to stray, so there is no guidance for him. And you will never find besides Him-azwj, a Guardian, and a Guide.
وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ وَ هُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَ أَشْهَدُ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) عَبْدُهُ وَ رَسُولُهُ بَعَثَهُ بِكِتَابِهِ حُجَّةً عَلَى عِبَادِهِ مَنْ أَطَاعَهُ أَطَاعَ اللَّهَ وَ مَنْ عَصَاهُ عَصَى اللَّهَ
And I-asws testify that there is no god except for Allah-azwj, One, there being no associates for Him-azwj. For Him-azwj is the Kingdom, and for Him-azwj is the Praise, and He-azwj is Able upon everything. And I-asws testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, having Sent him-saww with His-azwj Book, a proof upon His-azwj servants. The one who obeys him-saww would have obeyed Allah-azwj, and the one who disobeys him-saww would have disobeyed Allah-azwj.
صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ كَثِيراً إِمَامُ الْهُدَى وَ النَّبِيُّ الْمُصْطَفَى ثُمَّ إِنِّي أُوصِيكُمْ بِتَقْوَى اللَّهِ فَإِنَّهَا وَصِيَّةُ اللَّهِ فِي الْمَاضِينَ وَ الْغَابِرِينَ ثُمَّ تَزَوَّجَ.
Blessings me upon him-saww and his-saww Progeny-asws, and abundant greetings, and Imam-asws of the Guidance, and the Chosen Prophet-saww. Then, I-asws hereby advise you all with the fear of Allah-azwj, for it was an Advice of Allah-azwj in the past and the bygone (days)’. Then he-asws solemnised the marriage’.[103]
أَحْمَدُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ قَالَ حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ أَبِي الْحَارِثِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِهَذِهِ الْخُطْبَةِ فَقَالَ الْحَمْدُ لِلَّهِ أَحْمَدُهُ وَ أَسْتَعِينُهُ وَ أَسْتَغْفِرُهُ وَ أَسْتَهْدِيهِ وَ أُومِنُ بِهِ وَ أَتَوَكَّلُ عَلَيْهِ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ بِالْهُدَى وَ دِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ دَلِيلًا عَلَيْهِ وَ دَاعِياً إِلَيْهِ
Ahmad, from Ismail Bin Mihran who said, ‘Abdul Malik Bin Abu Al Haris narrated to us, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws addressed with this sermon, so he-asws said: ‘The Praise is for Allah-azwj. I-asws Praise Him-asws, and seek His-azwj Support, and seek His-azwj Forgiveness, and seek His-azwj Guidance, and believe in Him-azwj, and rely upon Him-saww. And I-asws testify that there is no god except for Allah-azwj, One, there being no associates for Him-azwj. And I-asws testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, having Sent him-saww with the Guidance and the True Religion, in order to Make it to prevail over the Religions, all of them, evidencing to Him-azwj, and calling to Him-azwj.
فَهَدَمَ أَرْكَانَ الْكُفْرِ وَ أَنَارَ مَصَابِيحَ الْإِيمَانِ مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ يَكُنْ سَبِيلُ الرَّشَادِ سَبِيلَهُ وَ نُورُ التَّقْوَى دَلِيلَهُ وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ يُخْطِئِ السَّدَادَ كُلَّهُ وَ لَنْ يَضُرَّ إِلَّا نَفْسَهُ
So He-azwj Pulverised the pillars of the disbelief and Illuminated the lanterns of the belief. The one who obeys Allah-azwj and His-azwj Rasool-saww, his way would become the way of true guidance and the light of piety would be his evidence; and the one who disobeys Allah-azwj and His-azwj Rasool-saww, would miss the paths altogether and would never harm anyone except for himself.
أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَصِيَّةَ مَنْ نَاصَحَ وَ مَوْعِظَةَ مَنْ أَبْلَغَ وَ اجْتَهَدَ أَمَّا بَعْدُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْإِسْلَامَ صِرَاطاً مُنِيرَ الْأَعْلَامِ مُشْرِقَ الْمَنَارِ فِيهِ تَأْتَلِفُ الْقُلُوبُ وَ عَلَيْهِ تَآخَى الْإِخْوَانُ وَ الَّذِي بَيْنَنَا وَ بَيْنَكُمْ مِنْ ذَلِكَ ثَابِتٌ وُدُّهُ وَ قَدِيمٌ عَهْدُهُ مَعْرِفَةٌ مِنْ كُلٍّ لِكُلٍّ لِجَمِيعِ الَّذِي نَحْنُ عَلَيْهِ يَغْفِرُ اللَّهُ لَنَا وَ لَكُمْ وَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ .
I-asws hereby advise you, servants of Allah-azwj, with the fear of Allah-asws, being an advice of an adviser, and a preaching of the one who delivers and strives. Thereafter, Allah-azwj Mighty and Majestic Made Al-Islam as the enlightened path wherein are sparkling flags-asws. The hearts gather therein and upon it the brethren become brothers; and that which is between us-asws and you from that, is constant cordiality, and an ancient Covenant. Everyone recognises everyone to the entirety of that which we-asws are upon. May Allah-azwj Forgive us-asws and you, and the greetings to you all, and Mercy of Allah-azwj and His-azwj Blessings’.[104]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ الْعَزْرَمِيِّ عَنْ أَبِيهِ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا أَرَادَ أَنْ يُزَوِّجَ قَالَ الْحَمْدُ لِلَّهِ أَحْمَدُهُ وَ أَسْتَعِينُهُ وَ أُومِنُ بِهِ وَ أَتَوَكَّلُ عَلَيْهِ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ بِالْهُدَى وَ دِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَ لَوْ كَرِهَ الْمُشْرِكُونَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
Ahmad Bin Muhammad, form Obn Al Azramy, from his father who said,
‘Whenever Amir Al-Momineen-asws intended to solemnise a marriage, said: ‘The Praise is for Allah-azwj! I-asws Praise Him-azwj and seek His-azwj support, and believe in Him-azwj, and reply upon Him-azwj, and I-asws testify that there is no god except for Allah-azwj, One, there being no associates for Him-azwj. And I-asws testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, having Sent Him-azwj with the Guidance and the true Religion, in order to Make it to prevail over the Religions, all of them, even though the Polytheists may dislike it. And Blessings be upon Muhammad-saww and his-saww Progeny-asws, and greetings be to you all and His-azwj Mercy and His-azwj Blessings.
أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَلِيِّ النِّعْمَةِ وَ الرَّحْمَةِ خَالِقِ الْأَنَامِ وَ مُدَبِّرِ الْأُمُورِ فِيهَا بِالْقُوَّةِ عَلَيْهَا وَ الْإِتْقَانِ لَهَا فَإِنَّ اللَّهَ لَهُ الْحَمْدُ عَلَى غَابِرِ مَا يَكُونُ وَ مَاضِيهِ وَ لَهُ الْحَمْدُ مُفْرَداً وَ الثَّنَاءُ مُخْلَصاً بِمَا مِنْهُ كَانَتْ لَنَا نِعْمَةً مُونِقَةً وَ عَلَيْنَا مُجَلِّلَةً وَ إِلَيْنَا مُتَزَيِّنَةً خَالِقٌ مَا أَعْوَزَ وَ مُذِلٌّ مَا اسْتَصْعَبَ وَ مُسَهِّلٌ مَا اسْتُوعِرَ وَ مُحَصِّلٌ مَا اسْتَيْسَرَ
I-asws advise you, servants of Allah-azwj, with the fear of Allah-azwj, Protector of the Bounties and the Mercy, Creator of the people, and Manager of the affairs with Power over it and Mastery for it. Therefore, for Allah-azwj is the Praise upon the occurrences which are to transpire and what has passed, and for Him-azwj is the sole Praise being for Him-azwj, and the sincere Extollation with whatever is from Him-azwj which would be a Grace to us and a covering upon us and an adornment to us; Creator of what is honourable and a disgrace, what is difficult and what is easy, what is hard and what is soft.
مُبْتَدِئُ الْخَلْقِ بَدْءاً أَوَّلًا يَوْمَ ابْتَدَعَ السَّمَاءَ وَ هِيَ دُخَانٌ فَقالَ لَها وَ لِلْأَرْضِ ائْتِيا طَوْعاً أَوْ كَرْهاً قالَتا أَتَيْنا طائِعِينَ فَقَضَيهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَ لَا يَعُورُهُ شَدِيدٌ وَ لَا يَسْبِقُهُ هَارِبٌ وَ لَا يَفُوتُهُ مُزَائِلٌ يَوْمَ تُوَفَّى كُلُّ نَفْسٍ ما كَسَبَتْ وَ هُمْ لا يُظْلَمُونَ ثُمَّ إِنَّ فُلَانَ بْنَ فُلَانٍ .
He-azwj Initiated the creation with an initiation on the first day, initiating the sky, and it was smoke, so He-azwj Said to it and the earth: “Either come willingly or unwillingly”. They both said: ‘We come willingly’. Thus, He-azwj Judged them both as seven skies in two days; and neither were its resources severe nor could the fleer precede Him-azwj nor is a perishable thing lost from Him-azwj. The Day in which every soul shall be paid what it had earned and they would not be oppressed. Thereafter, so and so …… (are to be married)’.[105]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى قَالَ حَدَّثَنِي الْعَبَّاسُ بْنُ مُوسَى الْبَغْدَادِيُّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) جَوَابٌ فِي خُطْبَةِ النِّكَاحِ الْحَمْدُ لِلَّهِ مُصْطَفِي الْحَمْدِ وَ مُسْتَخْلِصِهِ لِنَفْسِهِ مَجَّدَ بِهِ ذِكْرَهُ وَ أَسْنَى بِهِ أَمْرَهُ نَحْمَدُهُ غَيْرَ شَاكِّينَ فِيهِ نَرَى مَا نَعُدُّهُ رَجَاءَ نَجَاحِهِ وَ مِفْتَاحَ رَبَاحِهِ وَ نَتَنَاوَلُ بِهِ الْحَاجَاتِ مِنْ عِنْدِهِ وَ نَسْتَهْدِي اللَّهَ بِعِصَمِ الْهُدَى وَ وَثَائِقِ الْعُرَى وَ عَزَائِمِ التَّقْوَى وَ نَعُوذُ بِاللَّهِ مِنَ الْعَمَى بَعْدَ الْهُدَى وَ الْعَمَلِ فِي مَضَلَّاتِ الْهَوَى
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa who said, ‘Al Abbas Bin Musa Al Baghdady narrated to us,
(It has been narrated) raising it to Abu Abdullah-asws, in answer to a sermon of the marriage: ‘The Praise is for Allah-azwj, the Chosen for the Praise, sincerely for Himself-saww, His-azwj Mention being Glorified by Him-azwj, and His-azwj Command being Radiated by Him-azwj. We-asws Praise Him-azwj without being in doubt. We-asws see what we-asws prepare hoping for its success and as keys to its benefits, and we-asws attain the needs by it from His-azwj Presence. And we-asws seek Guidance of Allah-azwj with the impeccable Guidance, and firm Security, and determined piety. And we seek Refuge with Allah-azwj from the blindness after the Guidance, and the actions during straying desires.
وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ عَبْدٌ لَمْ يَعْبُدْ أَحَداً غَيْرَهُ اصْطَفَاهُ بِعِلْمِهِ وَ أَمِيناً عَلَى وَحْيِهِ وَ رَسُولًا إِلَى خَلْقِهِ فَصَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
And I-asws testify that there is no god except for Allah-azwj, One, there being no associates for Him-azwj, and I-asws testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, a servant such that he-saww never worshipped anyone apart from Him-azwj. He-azwj Chose him-saww with His-azwj Knowledge, and a trustworthy upon His-azwj Revelation, and a Rasool-saww to His-azwj creatures. So, may Allah-azwj Send His-azwj Blessings upon him-saww and his-saww Progeny-asws.
أَمَّا بَعْدُ فَقَدْ سَمِعْنَا مَقَالَتَكُمْ وَ أَنْتُمُ الْأَحْيَاءُ الْأَقْرَبُونَ نَرْغَبُ فِي مُصَاهَرَتِكُمْ وَ نُسْعِفُكُمْ بِحَاجَتِكُمْ وَ نَضَنُّ بِإِخَائِكُمْ فَقَدْ شَفَّعْنَا شَافِعَكُمْ وَ أَنْكَحْنَا خَاطِبَكُمْ عَلَى أَنَّ لَهَا مِنَ الصَّدَاقِ مَا ذَكَرْتُمْ نَسْأَلُ اللَّهَ الَّذِي أَبْرَمَ الْأُمُورَ بِقُدْرَتِهِ أَنْ يَجْعَلَ عَاقِبَةَ مَجْلِسِنَا هَذَا إِلَى مَحَابِّهِ إِنَّهُ وَلِيُّ ذَلِكَ وَ الْقَادِرُ عَلَيْهِ .
Thereafter, so we-asws have heard your speeches, and you are the neighbours, the nearest ones we-asws wish to be in your alliance, and assisting you in your needs, and desiring to be your brethren. So we-asws have accepted the intercession of your interceders, and we-asws hereby marry to your proposer upon a stipulation that for her would be from the dower what you have mentioned. We-asws ask Allah-azwj Who Endorsed the affairs with His-azwj Measurement, that He-azwj Makes the end result of this gathering of ours to be what He-azwj Loves, Him-azwj being the Guardian of that and the One Able over it’.[106]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَخْطُبُ بِهَذِهِ الْخُطْبَةِ الْحَمْدُ لِلَّهِ الْعَالِمِ بِمَا هُوَ كَائِنٌ مِنْ قَبْلِ أَنْ يَدِينَ لَهُ مِنْ خَلْقِهِ دَائِنٌ فَاطِرِ السَّمَاوَاتِ وَ الْأَرْضِ مُؤَلِّفِ الْأَسْبَابِ بِمَا جَرَتْ بِهِ الْأَقْلَامُ وَ مَضَتْ بِهِ الْأَحْتَامُ مِنْ سَابِقِ عِلْمِهِ وَ مُقَدَّرِ حُكْمِهِ أَحْمَدُهُ عَلَى نِعَمِهِ وَ أَعُوذُ بِهِ مِنْ نِقَمِهِ وَ أَسْتَهْدِي اللَّهَ الْهُدَى وَ أَعُوذُ بِهِ مِنَ الضَّلَالَةِ وَ الرَّدَى مَنْ يَهْدِهِ اللَّهُ فَقَدِ اهْتَدَى وَ سَلَكَ الطَّرِيقَةَ الْمُثْلَى وَ غَنِمَ الْغَنِيمَةَ الْعُظْمَى وَ مَنْ يُضْلِلِ اللَّهُ فَقَدْ حَارَ عَنِ الْهُدَى وَ هَوَى إِلَى الرَّدَى
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdul Azeem Bin Abdullah who said,
‘I heard Abu Al-Hassan-asws address with this sermon: ‘The Praise is for Allah-azwj, the Knower with what is to occur before anyone from His-azwj creatures realises it. The Originator of the skies and the earth. The Composer of the causes with what the Pens flow with, and the Ordained matters occur from the precedence of His-azwj Knowledge, and a measurement of His-azwj Wisdom. I-asws Praise Him-azwj upon His-azwj Bounties, and I-asws seek Refuge with Him-azwj His-azwj Vengeance, seeking Guidance of Allah-azwj, and I-asws seek Refuge with Him-azwj from the straying and the destruction. The one whom Allah-azwj Guides, so he has travelled upon the ideal road, and has acquired the best of the booties; and the one who Allah-azwj Lets to stray, so he is perplexed from the guidance and collapsed into the destruction.
وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ الْمُصْطَفَى وَ وَلِيُّهُ الْمُرْتَضَى وَ بَعِيثُهُ بِالْهُدَى أَرْسَلَهُ عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ وَ اخْتِلَافٍ مِنَ الْمِلَلِ وَ انْقِطَاعٍ مِنَ السُّبُلِ وَ دُرُوسٍ مِنَ الْحِكْمَةِ وَ طُمُوسٍ مِنْ أَعْلَامِ الْهُدَى وَ الْبَيِّنَاتِ
And I testify that there is no god except for Allah-azwj, One, there being no associates for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, the Chosen one, and His-azwj Guardian with whom He-azwj is Pleased with, and Sent him-saww with the Guidance. He-azwj Sent him-saww upon where there was an interval from the Rasools-as and there was differing among the nations, and there was an interruption from the ways and the teachings from the Wisdom, and obscurities from the banners of the Guidance and the proofs.
فَبَلَّغَ رِسَالَةَ رَبِّهِ وَ صَدَعَ بِأَمْرِهِ وَ أَدَّى الْحَقَّ الَّذِي عَلَيْهِ وَ تُوُفِّيَ فَقِيداً مَحْمُوداً ( صلى الله عليه وآله ) ثُمَّ إِنَّ هَذِهِ الْأُمُورَ كُلَّهَا بِيَدِ اللَّهِ تَجْرِي إِلَى أَسْبَابِهَا وَ مَقَادِيرِهَا فَأَمْرُ اللَّهِ يَجْرِي إِلَى قَدَرِهِ وَ قَدَرُهُ يَجْرِي إِلَى أَجَلِهِ وَ أَجَلُهُ يَجْرِي إِلَى كِتَابِهِ وَ لِكُلِّ أَجَلٍ كِتابٌ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ
So he-saww delivered the Message of his-saww Lord-azwj, and implemented His-azwj Commands and fulfilled the Truth which he-saww was upon, and he-saww passed away and the Praiser-saww is very much missed. Then, these matters are in the Hands of Allah-azwj, all of them, Causing them to flow to its reasons and its measurements. So Allah-azwj Commanded that these flow by His-azwj Measurement, and Measured it to flow to its term, and flowing it to its prescribed time, and for every term there is a prescribed time. [13:39] Allah Obliterates whatever He so Desires to and Establishes, and with Him is the Mother of the Book.
أَمَّا بَعْدُ فَإِنَّ اللَّهَ جَلَّ وَ عَزَّ جَعَلَ الصِّهْرَ مَأْلَفَةً لِلْقُلُوبِ وَ نِسْبَةَ الْمَنْسُوبِ أَوْشَجَ بِهِ الْأَرْحَامَ وَ جَعَلَهُ رَأْفَةً وَ رَحْمَةً إِنَّ فِي ذلِكَ لَآياتٍ لِلْعالِمِينَ وَ قَالَ فِي مُحْكَمِ كِتَابِهِ وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً وَ قَالَ وَ أَنْكِحُوا الْأَيامى مِنْكُمْ وَ الصَّالِحِينَ مِنْ عِبادِكُمْ وَ إِمائِكُمْ
Thereafter, Allah-azwj Mighty and Majestic as a cordiality for the hearts, and as a link linking it to the womb relationships, and Made it a kindness and a mercy, and in that are signs for the worlds. And He-azwj Said in the Decisive of His-azwj Book [25:54] And He it is Who Created a mortal from the water, so He Made for him relationships of lineage and marriage; and He-azwj Said [24:32] And marry those among you who are single and those who are fit among your male slaves and your female slaves.
وَ إِنَّ فُلَانَ بْنَ فُلَانٍ مِمَّنْ قَدْ عَرَفْتُمْ مَنْصِبَهُ فِي الْحَسَبِ وَ مَذْهَبَهُ فِي الْأَدَبِ وَ قَدْ رَغِبَ فِي مُشَارَكَتِكُمْ وَ أَحَبَّ مُصَاهَرَتَكُمْ وَ أَتَاكُمْ خَاطِباً فَتَاتَكُمْ فُلَانَةَ بِنْتَ فُلَانٍ وَ قَدْ بَذَلَ لَهَا مِنَ الصَّدَاقِ كَذَا وَ كَذَا الْعَاجِلُ مِنْهُ كَذَا وَ الْآجِلُ مِنْهُ كَذَا فَشَفِّعُوا شَافِعَنَا وَ أَنْكِحُوا خَاطِبَنَا وَ رُدُّوا رَدّاً جَمِيلًا وَ قُولُوا قَوْلًا حَسَناً وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ وَ لِجَمِيعِ الْمُسْلِمِينَ .
And, so and so, son of so and so is from the ones whom you know of his nobility and his lineage, and his doctrine in the etiquettes, and he has desired regarding participating with you and loves to be related to you, and has given you a proposal for your so and so young girl, daughter of so and so, and has extended to her such and such from the dower, the immdieate being such and such, and the delayed being such and such (amount). Therefore accept our intercession and marry our proposer, and return him with a beautiful returning, and say beautiful words, and seek Forgiveness of Allah-azwj for me-asws and for you all, and for the entirety of the Muslims’.[107]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ قَالَ خَطَبَ الرِّضَا ( عليه السلام ) هَذِهِ الْخُطْبَةَ الْحَمْدُ لِلَّهِ الَّذِي حَمِدَ فِي الْكِتَابِ نَفْسَهُ وَ افْتَتَحَ بِالْحَمْدِ كِتَابَهُ وَ جَعَلَ الْحَمْدَ أَوَّلَ جَزَاءِ مَحَلِّ نِعْمَتِهِ وَ آخِرَ دَعْوَى أَهْلِ جَنَّتِهِ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ شَهَادَةً أُخْلِصُهَا لَهُ وَ أَدَّخِرُهَا عِنْدَهُ
Ahmad Bin Muhammad, from Muawiya Bin Hukeym who said, ‘Al Reza-asws addressed this sermon:
‘The Praise is for Allah-azwj Who Praised Himself-azwj in His-azwj Book, and Opened with the Praise of His-azwj Book, and Made the Praise (الْحَمْدَ) as the first for Placing His-azwj Bounties and the last of the calls of the inhabitants of the Paradise. And I-asws testify that there is no god except for Allah-azwj, One, there being no associates for Him-azwj, with a sincere testimony for Him-azwj, and I-asws keep it as a treasure with Him-azwj.
وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ خَاتَمِ النُّبُوَّةِ وَ خَيْرِ الْبَرِيَّةِ وَ عَلَى آلِهِ آلِ الرَّحْمَةِ وَ شَجَرَةِ النِّعْمَةِ وَ مَعْدِنِ الرِّسَالَةِ وَ مُخْتَلَفِ الْمَلَائِكَةِ وَ الْحَمْدُ لِلَّهِ الَّذِي كَانَ فِي عِلْمِهِ السَّابِقِ وَ كِتَابِهِ النَّاطِقِ وَ بَيَانِهِ الصَّادِقِ أَنَّ أَحَقَّ الْأَسْبَابِ بِالصِّلَةِ وَ الْأَثَرَةِ وَ أَوْلَى الْأُمُورِ بِالرَّغْبَةِ فِيهِ سَبَبٌ أَوْجَبَ سَبَباً وَ أَمْرٌ أَعْقَبَ غِنًى
And Blessings be upon Muhammad-saww, the finality of the Prophet-hood, and the best of the created beings, and upon his-saww Progeny-asws, being the Progeny-asws of mercy, and the Bountiful tree, and a mine of the Message, and the interchange of the Angels. And the Praise is for Allah-azwj which was in His-azwj Pre-Knowledge, and His-azwj speaking Book, and the truthful explanation, that the most rightful with the good relationships and the preference, and the highest of the matters with the desiring is wherein is a cause Obligating causes and a matter which results in self-sufficiency.
فَقَالَ جَلَّ وَ عَزَّ وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً وَ كانَ رَبُّكَ قَدِيراً وَ قَالَ وَ أَنْكِحُوا الْأَيامى مِنْكُمْ وَ الصَّالِحِينَ مِنْ عِبادِكُمْ وَ إِمائِكُمْ إِنْ يَكُونُوا فُقَراءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ وَ اللَّهُ واسِعٌ عَلِيمٌ
So Allah-azwj Mighty and Majestic Said [25:54] And He it is Who Created a mortal from the water, so He Made for him relationships of lineage and marriage, and your Lord is ever Powerful; and Said [24:32] And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will Make them free from want out of His Grace; and Allah is Ample-giving, Knowing.
وَ لَوْ لَمْ يَكُنْ فِي الْمُنَاكَحَةِ وَ الْمُصَاهَرَةِ آيَةٌ مُحْكَمَةٌ وَ لَا سُنَّةٌ مُتَّبَعَةٌ وَ لَا أَثَرٌ مُسْتَفِيضٌ لَكَانَ فِيمَا جَعَلَ اللَّهُ مِنْ بِرِّ الْقَرِيبِ وَ تَقْرِيبِ الْبَعِيدِ وَ تَأْلِيفِ الْقُلُوبِ وَ تَشْبِيكِ الْحُقُوقِ وَ تَكْثِيرِ الْعَدَدِ وَ تَوْفِيرِ الْوَلَدِ لِنَوَائِبِ الدَّهْرِ وَ حَوَادِثِ الْأُمُورِ مَا يَرْغَبُ فِي دُونِهِ الْعَاقِلُ اللَّبِيبُ وَ يُسَارِعُ إِلَيْهِ الْمُوَفَّقُ الْمُصِيبُ وَ يَحْرِصُ عَلَيْهِ الْأَدِيبُ الْأَرِيبُ
And had there not been with regarding to the marriages and the inter-marriages, a Decisive Verse, nor a Sunnah to be followed, nor a Hadeeth to benefit from, it would have been such that the remote would have been nearby and the nearby remote. And it is such that the hearts are brought together, and the rights are interlaced, and the number (populations) become numerous, and a provision for the boys for the ravages of the time, and the newly-occurring matters; and besides it, the intellectuals desire it without saying a word, and the wise ones hasten towards it, and the educated are greedy for it.
فَأَوْلَى النَّاسِ بِاللَّهِ مَنِ اتَّبَعَ أَمْرَهُ وَ أَنْفَذَ حُكْمَهُ وَ أَمْضَى قَضَاءَهُ وَ رَجَا جَزَاءَهُ وَ فُلَانُ بْنُ فُلَانٍ مَنْ قَدْ عَرَفْتُمْ حَالَهُ وَ جَلَالَهُ دَعَاهُ رِضَا نَفْسِهِ وَ أَتَاكُمْ إِيثَاراً لَكُمْ وَ اخْتِيَاراً لِخِطْبَةِ فُلَانَةَ بِنْتِ فُلَانٍ كَرِيمَتِكُمْ وَ بَذَلَ لَهَا مِنَ الصَّدَاقِ كَذَا وَ كَذَا فَتَلَقُّوهُ بِالْإِجَابَةِ وَ أَجِيبُوهُ بِالرَّغْبَةِ وَ اسْتَخِيرُوا اللَّهَ فِي أُمُورِكُمْ يَعْزِمْ لَكُمْ عَلَى رُشْدِكُمْ إِنْ شَاءَ اللَّهُ
So the closest of the people with Allah-azwj are the one who follow His-azwj Commands, and implement His-azwj Decisions, and approve His-azwj Judgements, and desire for His-azwj Recompense. And so and so, son of so and so, is one whom you have recognised his state, and his majesty. His soul was pleased with himself giving preference to you, and chose to propose so and so daughter of so and so, your honourable one, and extended to her such and such from the dower. Therefore, welcome him with the (positive) answer, and respond to him with the desire, and choose Allah-azwj (perform Istikhaara) with regards to your matter, that He-azwj would Make you determined upon your right way, Allah-azwj Willing.
نَسْأَلُ اللَّهَ أَنْ يُلْحِمَ مَا بَيْنَكُمْ بِالْبِرِّ وَ التَّقْوَى وَ يُؤَلِّفَهُ بِالْمَحَبَّةِ وَ الْهَوَى وَ يَخْتِمَهُ بِالْمُوَافَقَةِ وَ الرِّضَا إِنَّهُ سَمِيعُ الدُّعَاءِ لَطِيفٌ لِمَا يَشَاءُ .
We-asws ask Allah-azwj that He-azwj Merges what is between you with the righteousness and the piety, with the love and the desire, and Seal it with the harmony and the pleasure. He-azwj is the Hearer of the supplications, Kind to whoever He-azwj so Desires to’.
بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) يَقُولُ ثُمَّ ذَكَرَ الْخُطْبَةَ كَمَا ذَكَرَ مُعَاوِيَةُ بْنُ حُكَيْمٍ مِثْلَهَا .
One of our companions, from Ali Bin Al-Hassan Bin Fazzal, from Ismail Bin Mihran, form Ahmad Bin Muhammad Bin Abu Nasr who said, ‘I heard Abu Al-Hassan Al-Reza-asws saying, then he mentioned the sermon just as Muawiya Bin Hukeym had mentioned, similar to it’.[108]
مُحَمَّدُ بْنُ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ كَانَ الرِّضَا ( عليه السلام ) يَخْطُبُ فِي النِّكَاحِ الْحَمْدُ لِلَّهِ إِجْلَالًا لِقُدْرَتِهِ وَ لَا إِلَهَ إِلَّا اللَّهُ خُضُوعاً لِعِزَّتِهِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ عِنْدَ ذِكْرِهِ إِنَّ اللَّهَ خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً إِلَى آخِرِ الْآيَةِ.
Muhammad Bin Ahmad, from one of our companions who said,
‘Al-Reza-asws addressed regarding the marriage: ‘The Praise is for Allah-azwj, to Glorify His-azwj Power, and there is no god except for Allah-azwj in particular, and Blessings be upon Muhammad-saww and his-saww progeny-asws’, and mentioned in his-asws mention [25:54] And He it is Who Created a mortal from the water, so He Made for him relationships of lineage and marriage – up to the end of the Verse’.[109]
بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا أَرَادَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يَتَزَوَّجَ خَدِيجَةَ بِنْتَ خُوَيْلِدٍ أَقْبَلَ أَبُو طَالِبٍ فِي أَهْلِ بَيْتِهِ وَ مَعَهُ نَفَرٌ مِنْ قُرَيْشٍ حَتَّى دَخَلَ عَلَى وَرَقَةَ بْنِ نَوْفَلٍ عَمِّ خَدِيجَةَ فَابْتَدَأَ أَبُو طَالِبٍ بِالْكَلَامِ فَقَالَ الْحَمْدُ لِرَبِّ هَذَا الْبَيْتِ الَّذِي جَعَلَنَا مِنْ زَرْعِ إِبْرَاهِيمَ وَ ذُرِّيَّةِ إِسْمَاعِيلَ وَ أَنْزَلَنَا حَرَماً آمِناً وَ جَعَلَنَا الْحُكَّامَ عَلَى النَّاسِ وَ بَارَكَ لَنَا فِي بَلَدِنَا الَّذِي نَحْنُ فِيهِ
One of our companions, from Ali Bin Al husayn, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘When Rasool-Allah-saww intended to marry Khadeeja-as daughter of Khuwaylid, Abu Talib-as went and with him-saww were a number of Qureysh, until they came over to Waraqa Bin Nowfal, an uncle of Khadeeja-as. So Abu Talib-as began with the speech, so he-as said: ‘The Praise is for the Lord-azwj of this House (Kaaba) who Made us to be from the offspring of Ibrahim-as and offspring of Ismail-as, and Sent down to us a secured Sanctuary, and Made us the rulers upon the people, and Blessed for us in our city which we are in.
ثُمَّ إِنَّ ابْنَ أَخِي هَذَا يَعْنِي رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مِمَّنْ لَا يُوزَنُ بِرَجُلٍ مِنْ قُرَيْشٍ إِلَّا رُجِّحَ بِهِ وَ لَا يُقَاسُ بِهِ رَجُلٌ إِلَّا عَظُمَ عَنْهُ وَ لَا عِدْلَ لَهُ فِي الْخَلْقِ وَ إِنْ كَانَ مُقِلًّا فِي الْمَالِ فَإِنَّ الْمَالَ رِفْدٌ جَارٍ وَ ظِلٌّ زَائِلٌ
Then, this son-saww of my-as brother-as’ meaning Rasool-Allah-saww, ‘is from the one who cannot be equalled with a man from Qureysh except that he-saww would be better with it, nor can he be compared with a man except that he-saww would be greater than him, nor is there any equal of his among the people, even though he may be wealthier with the wealth, for the wealth is a flowing thing and it declines, and is transient.
وَ لَهُ فِي خَدِيجَةَ رَغْبَةٌ وَ لَهَا فِيهِ رَغْبَةٌ وَ قَدْ جِئْنَاكَ لِنَخْطُبَهَا إِلَيْكَ بِرِضَاهَا وَ أَمْرِهَا وَ الْمَهْرُ عَلَيَّ فِي مَالِيَ الَّذِي سَأَلْتُمُوهُ عَاجِلُهُ وَ آجِلُهُ وَ لَهُ وَ رَبِّ هَذَا الْبَيْتِ حَظٌّ عَظِيمٌ وَ دِينٌ شَائِعٌ وَ رَأْيٌ كَامِلٌ
And for him-saww is desire for Khadeeja-as, and for her-as is desire in him-saww, and we have come to you in order to propose to you with her-as agreement, and her instructions, and the dower is upon me-as in my-as wealth, whatever that you may ask for, for immediate payment and for delayed payment, and for him-saww, by the Lord-azwj of the House (Kabah), is a great share, and a popular Religion, and a complete view’.
ثُمَّ سَكَتَ أَبُو طَالِبٍ وَ تَكَلَّمَ عَمُّهَا وَ تَلَجْلَجَ وَ قَصَرَ عَنْ جَوَابِ أَبِي طَالِبٍ وَ أَدْرَكَهُ الْقُطْعُ وَ الْبُهْرُ وَ كَانَ رَجُلًا مِنَ الْقِسِّيسِينَ فَقَالَتْ خَدِيجَةُ مُبْتَدِئَةً يَا عَمَّاهْ إِنَّكَ وَ إِنْ كُنْتَ أَوْلَى بِنَفْسِي مِنِّي فِي الشُّهُودِ فَلَسْتَ أَوْلَى بِي مِنْ نَفْسِي قَدْ زَوَّجْتُكَ يَا مُحَمَّدُ نَفْسِي وَ الْمَهْرُ عَلَيَّ فِي مَالِي فَأْمُرْ عَمَّكَ فَلْيَنْحَرْ نَاقَةً فَلْيُولِمْ بِهَا وَ ادْخُلْ عَلَى أَهْلِكَ
Then Abu Talib-as was silent, and her-as uncle spoke, and hesitated, and was deficient from answering Abu Talib-as, and his words were disconnected, and he used to be a man from the clergymen. So Khadeeja-as said, initiating: ‘O Uncle! You, even though you are higher than me-as with the witnessing, but you are not higher than me-as from myself-as, for I-as have married you-saww, O Muhammad-saww, myself-as, and the dower is upon me-as in my-as wealth. Therefore, instruct your-saww uncle-as, so let him-as sacrifice a she-camel, in order to prepare a wedding feast (Waleema) with it, and enter upon your-saww family’.
قَالَ أَبُو طَالِبٍ اشْهَدُوا عَلَيْهَا بِقَبُولِهَا مُحَمَّداً وَ ضَمَانِهَا الْمَهْرَ فِي مَالِهَا فَقَالَ بَعْضُ قُرَيْشٍ يَا عَجَبَاهْ الْمَهْرُ عَلَى النِّسَاءِ لِلرِّجَالِ فَغَضِبَ أَبُو طَالِبٍ غَضَباً شَدِيداً وَ قَامَ عَلَى قَدَمَيْهِ وَ كَانَ مِمَّنْ يَهَابُهُ الرِّجَالُ وَ يُكْرَهُ غَضَبُهُ فَقَالَ إِذَا كَانُوا مِثْلَ ابْنِ أَخِي هَذَا طُلِبَتِ الرِّجَالُ بِأَغْلَى الْأَثْمَانِ وَ أَعْظَمِ الْمَهْرِ وَ إِذَا كَانُوا أَمْثَالَكُمْ لَمْ يُزَوَّجُوا إِلَّا بِالْمَهْرِ الْغَالِي
Abu Talib-as said: ‘Bear witness upon it with her-as words for Muhammad-as and her-as taking the responsibility of the dower in her-as wealth’. So, some of the Qureysh said, ‘How strange! The dower is upon the women for the men?’ So Abu Talib-as was angered with an intense anger, and stood upon his-as feet, and he-as was from the ones who awed the men and disliked the anger, so he-as said: ‘When one is the likes this son-saww of my-as brother-as, the men would be sought with the most expensive of the prices, and the greatest of the dowers, and when one is the like of you all, they would not be getting married except by paying the expensive dower’.
وَ نَحَرَ أَبُو طَالِبٍ نَاقَةً وَ دَخَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِأَهْلِهِ وَ قَالَ رَجُلٌ مِنْ قُرَيْشٍ يُقَالُ لَهُ عَبْدُ اللَّهِ بْنُ غَنْمٍ . هَنِيئاً مَرِيئاً يَا خَدِيجَةُ قَدْ جَرَتْ لَكِ الطَّيْرُ فِيمَا كَانَ مِنْكِ بِأَسْعَدِتَزَوَّجْتِهِ خَيْرَ الْبَرِيَّةِ كُلِّهَا وَ مَنْ ذَا الَّذِي فِي النَّاسِ مِثْلُ مُحَمَّدِوَ بَشَّرَ بِهِ الْبَرَّانِ عِيسَى ابْنُ مَرْيَمَ وَ مُوسَى بْنُ عِمْرَانَ فَيَا قُرْبَ مَوْعِدِأَقَرَّتْ بِهِ الْكُتَّابُ قِدْماً بِأَنَّهُ رَسُولٌ مِنَ الْبَطْحَاءِ هَادٍ وَ مُهْتَدٍ
And Abu Talib-as sacrificed a she-camel, and Rasool-Allah-saww entered with her-as family, and a man from the Qureysh called Abdullah Bin Ghanam, said, ‘Congratulations! Welcome, O Khadeeja-as, for the bird (of fortune) has flown for you-as, regarding what was from you-as with your-as marrying him-saww, the best of the Created beings, all of them. And who is that among the people the likes of Muhammad-saww? The righteous have heralded his-saww good news, Isa-as Bin Maryam-as, and Musa-as Bin Imran-as, for close by is the time which the golden Books have foretold that there would be a Rasool-saww from Al-Bat’ha for Guidance, being well-Guided’.[110]
باب السُّنَّةِ فِي الْمُهُورِ
Chapter 44 – The Sunnah regarding the dowries
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ وَ جَمِيلِ بْنِ دَرَّاجٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ صَدَاقُ النَّبِيِّ ( صلى الله عليه وآله ) اثْنَتَيْ عَشْرَةَ أُوقِيَّةً وَ نَشّاً وَ الْأُوقِيَّةُ أَرْبَعُونَ دِرْهَماً وَ النَّشُّ عِشْرُونَ دِرْهَماً وَ هُوَ نِصْفُ الْأُوقِيَّةِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman and Jameel Bin Darraj, from Huzeyfa Bin Mansour,
(It has been narrated) from Abu Abdullah-asws having said: ‘The dower of the Prophet-saww was twelve Owqiya and one Nashsha, and the Owqiya is forty Dirhams, and the Nashsha is twenty Dirhams, and it is half the Owqiya’.[111]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ سَاقَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى أَزْوَاجِهِ اثْنَتَيْ عَشْرَةَ أُوقِيَّةً وَ نَشّاً وَ الْأُوقِيَّةُ أَرْبَعُونَ دِرْهَماً وَ النَّشُّ نِصْفُ الْأُوقِيَّةِ عِشْرُونَ دِرْهَماً فَكَانَ ذَلِكَ خَمْسَمِائَةِ دِرْهَمٍ قُلْتُ بِوَزْنِنَا قَالَ نَعَمْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Muawiya Bin Wahab who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww dispatched to his-saww wives, twelve Owqiya and one Nashsha, and the Owqiya is of forty Dirhams and one Nashsha is one half the Owqiya, being of twenty Dirhams. So that was five hundred Dirhams’. I said, ‘By our weighing?’ He-asws said: ‘Yes’.[112]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي الْعَبَّاسِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّدَاقِ هَلْ لَهُ وَقْتٌ قَالَ لَا ثُمَّ قَالَ كَانَ صَدَاقُ النَّبِيِّ ( صلى الله عليه وآله ) اثْنَتَيْ عَشْرَةَ أُوقِيَّةً وَ نَشّاً وَ النَّشُّ نِصْفُ الْأُوقِيَّةِ وَ الْأُوقِيَّةُ أَرْبَعُونَ دِرْهَماً فَذَلِكَ خَمْسُمِائَةِ دِرْهَمٍ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Al Husayn, from Abu Al Abbas who said,
‘I asked Abu Abdullah-asws about the dowry, is there a time for it?’ He-asws said: ‘No’. Then he-asws said: ‘The dowry of the Prophet-saww was of twelve Owqiya and one Nashsha, and the Nashsha is half the Owqiya, and the Owqiya is of forty Dirham, so that is five hundred Dirhams’.[113]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَهَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِسَاءَهُ اثْنَتَيْ عَشْرَةَ أُوقِيَّةً وَ نَشّاً وَ الْأُوقِيَّةُ أَرْبَعُونَ دِرْهَماً وَ النَّشُّ نِصْفُ الْأُوقِيَّةِ وَ هُوَ عِشْرُونَ دِرْهَماً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, form Ibn Bukeyr, from Ubeyd Bin Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘The dowry of Rasool-Allah-saww for his-saww wives was of twelve Owqiya and one Nashsha, and the Owqiya is of forty Dirhams and the Nashsha is half the Owqiya, and it is of twenty Dirhams’.[114]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قَالَ أَبِي مَا زَوَّجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَائِرَ بَنَاتِهِ وَ لَا تَزَوَّجَ شَيْئاً مِنْ نِسَائِهِ عَلَى أَكْثَرَ مِنِ اثْنَتَيْ عَشْرَةَ أُوقِيَّةً وَ نَشٍّ الْأُوقِيَّةُ أَرْبَعُونَ وَ النَّشُّ عِشْرُونَ دِرْهَماً .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘My-asws father-asws said: ‘Rasool-Allah-saww neither got the rest of his-saww daughters married off, nor did he-saww marry anyone from his-saww wives upon more than twelve Owqiya and one Nashsha – the Owqiya being of forty Dirhams, and the Nashsha being of twenty Dirhams’.[115]
وَ رَوَى حَمَّادٌ عَنْ إِبْرَاهِيمَ بْنِ أَبِي يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وَ كَانَتِ الدَّرَاهِمُ وَزْنَ سِتَّةٍ يَوْمَئِذٍ .
And Hammad reported from Ibrahim Bin Abu Yahya,
(It has been narrated) from Abu Abdullah-asws having said: ‘And the Dirham in those days used to be the weight of six (Dirhams today)’.[116]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ الْخَزَّازِ عَنْ رَجُلٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ مَهْرِ السُّنَّةِ كَيْفَ صَارَ خَمْسَمِائَةٍ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْجَبَ عَلَى نَفْسِهِ أَلَّا يُكَبِّرَهُ مُؤْمِنٌ مِائَةَ تَكْبِيرَةٍ وَ يُسَبِّحَهُ مِائَةَ تَسْبِيحَةٍ وَ يُحَمِّدَهُ مِائَةَ تَحْمِيدَةٍ وَ يُهَلِّلَهُ مِائَةَ تَهْلِيلَةٍ وَ يُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِهِ مِائَةَ مَرَّةٍ ثُمَّ يَقُولَ اللَّهُمَّ زَوِّجْنِي مِنَ الْحُورِ الْعِينِ إِلَّا زَوَّجَهُ اللَّهُ حَوْرَاءَ عَيْنٍ وَ جَعَلَ ذَلِكَ مَهْرَهَا
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Husayn Bin Khalid and Ali Bin Ibrahim, from his father, from Amro Bin Usman Al Khazzaz, from A man, from Al Husayn Bin Khalid who said,
‘I asked Abu Al-Hassan-asws about the Sunnah dowry, how did it come to be of five hundred (Dirhams)’. So he-asws said: ‘Allah-azwj Blessed and High Obligated upon Himself-azwj if a Believer were to exclaim His-azwj Greatness (Allah-o-Akbar) with one hundred exclamations, and Glorify Him-azwj (Subhan-Allah) with one hundred Glorifications, and Praise Him-azwj (Al-Hamdulillah) with one hundred Praises, and Extol Him-azwj one hundred Extollations (Tahleel), and send Blessings upon Muhammad-saww and his-saww Progeny-asws (Salawaat) one hundred times, then says, ‘O Allah-azwj! Get me married to the Maiden Houries’, except that Allah-azwj Will Get him to be married to the Maiden Houries, and make that (Tasbeeh) as her dower.
ثُمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيِّهِ ( صلى الله عليه وآله ) أَنْ سُنَّ مُهُورَ الْمُؤْمِنَاتِ خَمْسَمِائَةِ دِرْهَمٍ فَفَعَلَ ذَلِكَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَيُّمَا مُؤْمِنٍ خَطَبَ إِلَى أَخِيهِ حُرْمَتَهُ فَقَالَ خَمْسُمِائَةِ دِرْهَمٍ فَلَمْ يُزَوِّجْهُ فَقَدْ عَقَّهُ وَ اسْتَحَقَّ مِنَ اللَّهِ عَزَّ وَ جَلَّ أَلَّا يُزَوِّجَهُ حَوْرَاءَ .
Then Allah-azwj Mighty and Majestic Revealed unto His-azwj Prophet-saww that a Sunnah dower of the Believing women is of five hundred Dirhams. Therefore, Rasool-Allah-saww did that, and whichever Believer proposes to his brother for his honourable daughter and says, ‘Five hundred Dirhams (being the dower)’, but he does not give in marriage to him, so he has been disloyal to him, and deserves from Allah-azwj Mighty and Majestic that He-azwj does not get him married to the Houries’.[117]
باب مَا تَزَوَّجَ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ فَاطِمَةَ ( عليها السلام )
Chapter 45 – What Amir Al-Momineen-asws got married upon with Fatima-asws
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو الْخَثْعَمِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ عَلِيّاً تَزَوَّجَ فَاطِمَةَ ( عليها السلام ) عَلَى جَرْدِ بُرْدٍ وَ دِرْعٍ وَ فِرَاشٍ كَانَ مِنْ إِهَابِ كَبْشٍ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem Bin Amro and Al Khash’amy, from Ibn Abu Yafour who said,
‘I heard Abu Abdullah-asws saying that Ali-asws married Fatima-asws upon a (dower of) a threadbare garment, and a shield, and a bed which was from the skin of a ram’.[118]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ زَوَّجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَاطِمَةَ ( عليها السلام ) عَلَى دِرْعٍ حُطَمِيَّةٍ يَسْوَى ثَلَاثِينَ دِرْهَماً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww got Fatima-asws married upon a (dower of a) cracked shield valued at thirty Dirhams’.[119]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ زَوَّجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِيّاً فَاطِمَةَ ( عليها السلام ) عَلَى دِرْعٍ حُطَمِيَّةٍ وَ كَانَ فِرَاشُهَا إِهَابَ كَبْشٍ يَجْعَلَانِ الصُّوفَ إِذَا اضْطَجَعَا تَحْتَ جُنُوبِهِمَا .
Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww got Fatima-asws married to Ali-asws upon a cracked shield, and her-as bed was of sheep skin. They-asws would make the wool to be underneath its side when sleeping’.[120]
بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ زَوَّجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِيّاً فَاطِمَةَ ( عليها السلام ) عَلَى دِرْعٍ حُطَمِيَّةٍ يُسَاوِي ثَلَاثِينَ دِرْهَماً .
One of our companions, from Ali Bin Al Husayn, from Al Abbas Bin Aamir, from Abdullah Bin Bukeyr,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww got Fatima-asws married to Ali-asws upon a (dower of a) cracked shield valued at thirty Dirhams’.[121]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ الْخَزَّازِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ صَدَاقُ فَاطِمَةَ ( عليها السلام ) جَرْدَ بُرْدٍ حِبَرَةٍ وَ دِرْعَ حُطَمِيَّةٍ وَ كَانَ فِرَاشُهَا إِهَابَ كَبْشٍ يُلْقِيَانِهِ وَ يَفْرُشَانِهِ وَ يَنَامَانِ عَلَيْهِ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Waleed Al Khazzaz, from Yunus Bin Yaqoub, from Abu Maryam Al Ansary,
(It has been narrated) from Abu Ja’far-asws having said: ‘The dower of Fatima-asws was a threadbare garment, and a cracked shield, and her-asws bed was of sheep skin which they-asws would both cast (on the floor to sit upon), and as a bedspread, and they-asws would sleep upon it’.[122]
باب أَنَّ الْمَهْرَ الْيَوْمَ مَا تَرَاضَى عَلَيْهِ النَّاسُ قَلَّ أَوْ كَثُرَ
Chapter 46 – The dower today is whatever the people agree upon, be it little or more
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَهْرِ مَا هُوَ قَالَ مَا تَرَاضَى عَلَيْهِ النَّاسُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the dower, what is it?’ He-asws said: ‘Whatever the people are pleased upon’.[123]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَهْرُ مَا تَرَاضَى عَلَيْهِ النَّاسُ أَوِ اثْنَتَا عَشْرَةَ أُوقِيَّةً وَ نَشٌّ أَوْ خَمْسُمِائَةِ دِرْهَمٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,
(It has been narrated) from Abu Abdullah-asws having said: ‘The dower is whatever the people are pleased upon, or twelve Owqiya and one Nashsha, or five hundred Dirhams’.[124]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الصَّدَاقُ مَا تَرَاضَيَا عَلَيْهِ مِنْ قَلِيلٍ أَوْ كَثِيرٍ فَهَذَا الصَّدَاقُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Fuzayl Bin Yasaar,
(It has been narrated) from Abu Ja’far-asws having said: ‘The dower is whatever both are agreed upon, from little or more, so this is the dower’.[125]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الصَّدَاقُ كُلُّ شَيْءٍ تَرَاضَى عَلَيْهِ النَّاسُ قَلَّ أَوْ كَثُرَ فِي مُتْعَةٍ أَوْ تَزْوِيجٍ غَيْرِ مُتْعَةٍ .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Al Nazar Bin Suweyd, from Musa Bin Bakr, from Zurara Bin Ayn,
(It has been narrated) from Abu Ja’far-asws having said: ‘The dower is everything which the people are agreed upon, little or more, be it regarding a temporary or permanent marriage.[126]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَهْرِ فَقَالَ مَا تَرَاضَى عَلَيْهِ النَّاسُ أَوِ اثْنَتَا عَشْرَةَ أُوقِيَّةً وَ نَشٌّ أَوْ خَمْسُمِائَةِ دِرْهَمٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws said, ‘I asked him-asws about the dower, so he-asws said: ‘Whatever the people agree upon, or twelve Owqiya and one Nashsha, or five hundred Dirhams’.[127]
باب نَوَادِرَ فِي الْمَهْرِ
Chapter 47 – Miscellaneous regarding the dower
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الْحَسَنِ بْنِ زُرَارَةَ عَنْ أَبِيهِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى حُكْمِهَا قَالَ لَا يُجَاوِزْ حُكْمُهَا مُهُورَ آلِ مُحَمَّدٍ ( عليهم السلام ) اثْنَتَيْ عَشْرَةَ أُوقِيَّةً وَ نَشّاً وَ هُوَ وَزْنُ خَمْسِمِائَةِ دِرْهَمٍ مِنَ الْفِضَّةِ قُلْتُ أَ رَأَيْتَ إِنْ تَزَوَّجَهَا عَلَى حُكْمِهِ وَ رَضِيَتْ بِذَلِكَ قَالَ فَقَالَ مَا حَكَمَ مِنْ شَيْءٍ فَهُوَ جَائِزٌ عَلَيْهَا قَلِيلًا كَانَ أَوْ كَثِيراً
A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim, from Al Hassan Bin Zurara, form his father who said,
‘I asked Abu Ja’far-asws about a man who married a woman upon her decision (the marriage contract)’. He-asws said: ‘Her decision cannot exceed the dower of the Progeny-asws of Muhammad-saww or twelve Owqiya and one Nashsha, and it is a weight of five hundred Dirhams from the silver’. I said, ‘What is your-asws view if she marries upon his decision and she is pleased with that?’ So he-asws said: ‘Whatever he decides from anything, so it is allowed upon her, whether it was little or more’.
قَالَ فَقُلْتُ لَهُ فَكَيْفَ لَمْ تُجِزْ حُكْمَهَا عَلَيْهِ وَ أَجَزْتَ حُكْمَهُ عَلَيْهَا قَالَ فَقَالَ لِأَنَّهُ حَكَّمَهَا فَلَمْ يَكُنْ لَهَا أَنْ تَجُوزَ مَا سَنَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ تَزَوَّجَ عَلَيْهِ نِسَاءَهُ فَرَدَدْتُهَا إِلَى السُّنَّةِ وَ لِأَنَّهَا هِيَ حَكَّمَتْهُ وَ جَعَلَتِ الْأَمْرَ إِلَيْهِ فِي الْمَهْرِ وَ رَضِيَتْ بِحُكْمِهِ فِي ذَلِكَ فَعَلَيْهَا أَنْ تَقْبَلَ حُكْمَهُ قَلِيلًا كَانَ أَوْ كَثِيراً .
So I said to him-asws, ‘So how come her decision is not allowed upon him, and his decision is allowed upon her?’ So he-asws said: ‘Because it was her decision, so it cannot happen for her that she exceeds what the Sunnah of Rasool-Allah-saww was and he-saww married his-saww wives upon. Thus, she would be returned to the Sunnah, and because she instructed him, and made the matter to him regarding the dower, and she was pleased with his decision with regards to that, so upon her would be to accept his decision, whether it was little or more’.[128]
الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى حُكْمِهَا أَوْ عَلَى حُكْمِهِ فَمَاتَ أَوْ مَاتَتْ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَهَا الْمُتْعَةُ وَ الْمِيرَاثُ وَ لَا مَهْرَ لَهَا قُلْتُ فَإِنْ طَلَّقَهَا وَ قَدْ تَزَوَّجَهَا عَلَى حُكْمِهَا قَالَ إِذَا طَلَّقَهَا وَ قَدْ تَزَوَّجَهَا عَلَى حُكْمِهَا لَا يُجَاوِزُ حُكْمُهَا عَلَيْهِ أَكْثَرَ مِنْ وَزْنِ خَمْسِمِائَةِ دِرْهَمٍ فِضَّةً مُهُورِ نِسَاءِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .
Al Hassan Bin Mahboub, form Abu Ayoub, form Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws regarding a man who married a woman upon her decision or upon his decision. So he died or she died before he had had union with her. He-asws said: ‘For her would be the enjoyment, and the inheritance, and there is no dower for her’. I said, ‘Supposing he divorces her and he had married her upon her decision?’ He-asws said: ‘If he divorces her and he had married her upon her decision, her decision upon him cannot exceed to be more than the weight of five hundred Dirhams of silver, a dower of the wives of Rasool-Allah-saww’.[129]
الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى جَارِيَةٍ لَهُ مُدَبَّرَةٍ قَدْ عَرَفَتْهَا الْمَرْأَةُ وَ تَقَدَّمَتْ عَلَى ذَلِكَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ فَقَالَ أَرَى أَنَّ لِلْمَرْأَةِ نِصْفَ خِدْمَةِ الْمُدَبَّرَةِ يَكُونُ لِلْمَرْأَةِ مِنَ الْمُدَبَّرَةِ يَوْمٌ فِي الْخِدْمَةِ وَ يَكُونُ لِسَيِّدِهَا الَّذِي كَانَ دَبَّرَهَا يَوْمٌ فِي الْخِدْمَةِ
Al Hassan Bin Mahboub, from Abu Jameela, from Moalla Bin Khunays who said,
‘Abu Abdullah-asws was asked and I was present, about a man who married a woman upon a slave girl (as an additional wife) for whom the emancipation was assigned to be upon the death of her master, and the woman had recognised that and she proceeded upon that. Then he divorced her before he had had union with her. So he-asws said : ‘I-asws see that for the woman is half the service of the slave girl, so there would happen to be one day for the woman from the slave girl with regards to serving, and there would happen to be one day of service for her master who had contracted it with regards to the service’.
قِيلَ لَهُ فَإِنْ مَاتَتِ الْمُدَبَّرَةُ قَبْلَ الْمَرْأَةِ وَ السَّيِّدِ لِمَنْ يَكُونُ الْمِيرَاثُ قَالَ يَكُونُ نِصْفُ مَا تَرَكَتْ لِلْمَرْأَةِ وَ النِّصْفُ الْآخَرُ لِسَيِّدِهَا الَّذِي دَبَّرَهَا .
It was said to him-asws, ‘Supposing the slave girl were to die before the woman and the master, for whom would be the inheritance?’ He-asws said: ‘Half of whatever she leaves would be for the woman, and the other half would be for her master who had contracted with her’.[130]
ابْنُ مَحْبُوبٍ عَنِ الْحَارِثِ بْنِ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى أَنْ يُعَلِّمَهَا سُورَةً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ مَا أُحِبُّ أَنْ يَدْخُلَ بِهَا حَتَّى يُعَلِّمَهَا السُّورَةَ وَ يُعْطِيَهَا شَيْئاً قُلْتُ أَ يَجُوزُ أَنْ يُعْطِيَهَا تَمْراً أَوْ زَبِيباً قَالَ لَا بَأْسَ بِذَلِكَ إِذَا رَضِيَتْ بِهِ كَائِناً مَا كَانَ .
Ibn Mahboub, from Al Haris Bin Muhammad Bin Al Noman Al Ahowl, from Bureyd Al Ijaly,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about a man who married a woman upon a stipulation that he would teach her a Chapter from the Book of Allah-azwj Mighty and Majestic’. He-asws said: ‘I-asws do not like it that he should copulate with her until he has taught her the Chapter, and gives her something’. I said, ‘Is it allowed if he were to give her a date or a raisin?’ He-asws said: ‘There is no problem with that when she is pleased with it, whatever it may happen to be’.[131]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَتْ زَوِّجْنِي فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ لِهَذِهِ فَقَامَ رَجُلٌ فَقَالَ أَنَا يَا رَسُولَ اللَّهِ زَوِّجْنِيهَا فَقَالَ مَا تُعْطِيهَا فَقَالَ مَا لِي شَيْءٌ فَقَالَ لَا
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘A woman came over to the Prophet-saww, so she said, ‘Get me married’. So Rasool-Allah-saww said: ‘Who is for this one?’ So a man stood up and he said, ‘I will marry her, O Rasool-Allah-saww!’ So he-saww said: ‘What will you give her?’ So he said, ‘There is nothing for me’. So he-saww said: ‘No’.
قَالَ فَأَعَادَتْ فَأَعَادَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْكَلَامَ فَلَمْ يَقُمْ أَحَدٌ غَيْرُ الرَّجُلِ ثُمَّ أَعَادَتْ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي الْمَرَّةِ الثَّالِثَةِ أَ تُحْسِنُ مِنَ الْقُرْآنِ شَيْئاً قَالَ نَعَمْ فَقَالَ قَدْ زَوَّجْتُكَهَا عَلَى مَا تُحْسِنُ مِنَ الْقُرْآنِ فَعَلِّمْهَا إِيَّاهُ .
He-asws said, ‘So she re-iterated, and Rasool-Allah-saww repeated the speech. But, no one stood up apart from that man. Then she re-iterated. So Rasool-Allah-saww said during the third time: ‘Are you good with anything from the Quran?’ He said, ‘Yes’. So he-saww said: ‘I-saww hereby marry the two of you upon a (dower of) whatever you are good at from the Quran, so you will teach her it’.[132]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً بِأَلْفِ دِرْهَمٍ فَأَعْطَاهَا عَبْداً لَهُ آبِقاً وَ بُرْداً حِبَرَةً بِأَلْفِ دِرْهَمٍ الَّتِي أَصْدَقَهَا قَالَ إِذَا رَضِيَتْ بِالْعَبْدِ وَ كَانَتْ قَدْ عَرَفَتْهُ فَلَا بَأْسَ إِذَا هِيَ قَبَضَتِ الثَّوْبَ وَ رَضِيَتْ بِالْعَبْدِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Al Fuzayl who said,
‘I asked Abu Abdullah-asws about a man who married a woman with a thousand Dirhams (as dower), so he gave her an absconded slave of his and a silken gown with a thousand Dirhams which was her dower. He-asws said: ‘If she was pleased with the slave and had known it, so there is no problem when she takes possession of the cloth, and is pleased with the slave’.
قُلْتُ فَإِنْ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَا مَهْرَ لَهَا وَ تَرُدُّ عَلَيْهِ خَمْسَمِائَةِ دِرْهَمٍ وَ يَكُونُ الْعَبْدُ لَهَا
I said, ‘Supposing he divorces her before he copulates with her?’ He-asws said: ‘There is dower for her, and she would have to return five hundred Dirhams back to him, and the slave would come to be for her’.[133]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) تَزَوَّجَ رَجُلٌ امْرَأَةً عَلَى خَادِمٍ قَالَ فَقَالَ لِي وَسَطٌ مِنْ الْخَدَمِ قَالَ قُلْتُ عَلَى بَيْتٍ قَالَ وَسَطٌ مِنَ الْبُيُوتِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Abu Hamza who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘A man married a woman upon (a dower of provision of) a servant. So he-asws said to me: ‘An average from the servants’. I said, ‘Upon (the dower of) a house?’ He-asws said: ‘An average from the houses’.[134]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنْ رَجُلٍ زَوَّجَ ابْنَتَهُ ابْنَ أَخِيهِ وَ أَمْهَرَهَا بَيْتاً وَ خَادِماً ثُمَّ مَاتَ الرَّجُلُ قَالَ يُؤْخَذُ الْمَهْرُ مِنْ وَسَطِ الْمَالِ قَالَ قُلْتُ فَالْبَيْتُ وَ الْخَادِمُ قَالَ وَسَطٌ مِنَ الْبُيُوتِ وَ الْخَادِمُ وَسَطٌ مِنَ الْخَدَمِ قُلْتُ ثَلَاثِينَ أَرْبَعِينَ دِينَاراً وَ الْبَيْتُ نَحْوٌ مِنْ ذَلِكَ فَقَالَ هَذَا سَبْعِينَ ثَمَانِينَ دِينَاراً أَوْ مِائَةً نَحْوٌ مِنْ ذَلِكَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,
‘I asked Abu Ibrahim-asws (7th Imam-asws) about a man who got his daughter married to a son of his brother, and made a house and a servant to be her dower. Then the man died. He-asws said: ‘The dower would be taken from the average of the wealth’. I said, ‘So the house and the servant?’ He-asws said: ‘An average from the houses, and the servant is an average from the servants’. I said, ‘Thirty or fourty Dinars, and the house is approximately that’. So he-asws said: ‘This is seventy, eighty Dinars, or a hundred, approximately that’.[135]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ الْكَاهِلِيِّ قَالَ حَدَّثَنِي حَمَّادَةُ بِنْتُ الْحَسَنِ أُخْتُ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَتْ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ شَرَطَ لَهَا أَنْ لَا يَتَزَوَّجَ عَلَيْهَا وَ رَضِيَتْ أَنَّ ذَلِكَ مَهْرُهَا قَالَتْ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذَا شَرْطٌ فَاسِدٌ لَا يَكُونُ النِّكَاحُ إِلَّا عَلَى دِرْهَمٍ أَوْ دِرْهَمَيْنِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Al Kahily who said,
‘Hamadat Bint Al-Hassan, a daughter of Abu Ubeyda narrated to me saying, ‘I asked Abu Abdullah-asws about a man who married a woman and stipulated for her that he would not marry (an additional wife) upon her, and she was pleased with that as her dower’. So Abu Abdullah-asws said: ‘This is an invalid stipulation. The marriage does not take place except upon a Dirham or two Dirhams’.[136]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً وَ لَمْ يَفْرِضْ لَهَا صَدَاقاً ثُمَّ دَخَلَ بِهَا قَالَ لَهَا صَدَاقُ نِسَائِهَا .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,
‘Abu Abdullah-asws said regarding a man who married a woman and did not necessitate a dower for her, then had union with her. He-asws said: ‘For her would be a dower of his womenfolk’.[137]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَتَزَوَّجُ بِعَاجِلٍ وَ آجِلٍ قَالَ الْآجِلُ إِلَى مَوْتٍ أَوْ فُرْقَةٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,
(It has been narrated) from Abu Abdullah-asws regarding the man who married with an immediate (dower) and a delayed (dower). He-asws said: ‘The delayed one is until death or separation’.[138]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ أَسَرَّ صَدَاقاً وَ أَعْلَنَ أَكْثَرَ مِنْهُ فَقَالَ هُوَ الَّذِي أَسَرَّ وَ كَانَ عَلَيْهِ النِّكَاحُ .
Abu Ali AL Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Musa Bin Bakr, from Zurara,
(It has been narrated) from Abu Ja’far-asws regarding a man who kept a dower secret and announced as more than it. So he-asws said: ‘It is that which he kept a secret, and upon it would be the marriage’.[139]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) تَدْرِي مِنْ أَيْنَ صَارَ مُهُورُ النِّسَاءِ أَرْبَعَةَ آلَافٍ قُلْتُ لَا قَالَ فَقَالَ إِنَّ أُمَّ حَبِيبٍ بِنْتَ أَبِي سُفْيَانَ كَانَتْ بِالْحَبَشَةِ فَخَطَبَهَا النَّبِيُّ ( صلى الله عليه وآله ) وَ سَاقَ إِلَيْهَا عَنْهُ النَّجَاشِيُّ أَرْبَعَةَ آلَافٍ فَمِنْ ثَمَّ يَأْخُذُونَ بِهِ فَأَمَّا الْمَهْرُ فَاثْنَتَا عَشْرَةَ أُوقِيَّةً وَ نَشٌّ .
Ali Bin Ibrahim, form his father, from Hammad, from Hareyz, from Muhammad Bin Muslim who said,
‘Abu Ja’far-asws said: ‘Do you know from where the dowries of women came to be of four thousand?’ I said, ‘No’. So he-asws said: ‘Umm Habeeb daughter of Abu Sufyan was in Ethiopia. So the Prophet-saww proposed to her and Al-Najashy sent four thousand to her on his-saww behalf. Thus, from then on they are taking by it. But as for the dower, so it is of twelve Owqiya and one Nashha (five hundred Dirhams)’.[140]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَحْمَدَ بْنِ بِشْرٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْبِطِّخِيِّ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى سُورَةٍ مِنْ كِتَابِ اللَّهِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا فَبِمَا يَرْجِعُ عَلَيْهَا قَالَ بِنِصْفِ مَا يُعَلَّمُ بِهِ مِثْلُ تِلْكَ السُّورَةِ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Musa Bin Ja’far, from Ahmad Bin Bishr, from Ali Bin Asbaat, from Al Battakhiya, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws regarding a man who married a woman upon (a dower of teaching her) a Chapter from the Book of Allah-azwj, then divorced her before he had union with her. So with what would he have recourse upon her?’ He-asws said: ‘With half of what he would teach with, similar to that Chapter’.[141]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَيُّمَا امْرَأَةٍ تَصَدَّقَتْ عَلَى زَوْجِهَا بِمَهْرِهَا قَبْلَ أَنْ يَدْخُلَ بِهَا إِلَّا كَتَبَ اللَّهُ لَهَا بِكُلِّ دِينَارٍ عِتْقَ رَقَبَةٍ قِيلَ يَا رَسُولَ اللَّهِ فَكَيْفَ بِالْهِبَةِ بَعْدَ الدُّخُولِ قَالَ إِنَّمَا ذَلِكَ مِنَ الْمَوَدَّةِ وَ الْأُلْفَةِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Prophet-saww said: ‘Whichever woman who donates upon her husband with her dower before he has union with her, Allah-azwj would Write for her (the reward of) the emancipation of a neck for each Dinar’. It was said, ‘O Rasool-Allah-saww! So how would it be with her gifting it after the union?’ He-saww said: ‘But rather, that is from the cordiality and the kindness’.[142]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا أَدْنَى مَا يُجْزِئُ مِنَ الْمَهْرِ قَالَ تِمْثَالٌ مِنْ سُكَّرٍ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘What is the lowest of what suffices from the dower?’ He-asws said: ‘A lump of sugar’.[143]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ يَغْفِرُ كُلَّ ذَنْبٍ يَوْمَ الْقِيَامَةِ إِلَّا مَهْرَ امْرَأَةٍ وَ مَنِ اغْتَصَبَ أَجِيراً أَجْرَهُ وَ مَنْ بَاعَ حُرّاً .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj will Forgive every sin on the Day of Judgement except the dower of a woman, and the one who usurps the wages of an employee, and the one who sells a free person’.[144]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْمَشْرِقِيِّ عَنْ عِدَّةٍ حَدَّثُوهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِنَّ الْإِمَامَ يَقْضِي عَنِ الْمُؤْمِنِينَ الدُّيُونَ مَا خَلَا مُهُورَ النِّسَاءِ .
A number of our companions, form Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from Al Mashraqy, form a number who narrated it,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Imam-asws would pay off the debts from the Believers except for the dowries of the women’.[145]
باب أَنَّ الدُّخُولَ يَهْدِمُ الْعَاجِلَ
Chapter 48 – The union demolishes the immediate dower
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دُخُولُ الرَّجُلِ عَلَى الْمَرْأَةِ يَهْدِمُ الْعَاجِلَ .
Ali Bin Muhammad, from Salih Bin Abu Hammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘Union of the man with the woman demolishes the immediate (dower) (i.e. renders it irrelevant)’.[146]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ يَدْخُلُ بِهَا ثُمَّ تَدَّعِي عَلَيْهِ مَهْرَهَا فَقَالَ إِذَا دَخَلَ بِهَا فَقَدْ هَدَمَ الْعَاجِلَ .
A number of our companions, from Sahl Bin Ziyad, from Abdul Rahman Bin Abu Najran, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws regarding the man who married the woman and had union with her, then she claimed upon him for her dower. So he-asws said: ‘When he had union with her, it demolished the immediate (dower) (i.e. rendered it irrelevant)’.[147]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَدْخُلُ بِالْمَرْأَةِ ثُمَّ تَدَّعِي عَلَيْهِ مَهْرَهَا فَقَالَ إِذَا دَخَلَ بِهَا فَقَدْ هَدَمَ الْعَاجِلَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws regarding the man who had union with the woman, then she claimed upon him for her dower. So he-asws said: ‘When he had union with her, so it demolished the immediate (dower) (i.e. rendered it irrelevant)’.[148]
باب مَنْ يُمْهِرُ الْمَهْرَ وَ لَا يَنْوِي قَضَاهُ
Chapter 49 – The man who agrees the dower but does not intend its payment
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَمْهَرَ مَهْراً ثُمَّ لَا يَنْوِي قَضَاءَهُ كَانَ بِمَنْزِلَةِ السَّارِقِ .
Ali Bin Muhammad, from Salih Bin Abu Hammad, from Ibn Fazzal, form one of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who agrees a dower, then he does not intend to pay it, would be at the status of the thief’.[149]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَزَوَّجَ الْمَرْأَةَ وَ لَا يَجْعَلُ فِي نَفْسِهِ أَنْ يُعْطِيَهَا مَهْرَهَا فَهُوَ زِنًى .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hasan Bin Ali, from Hammad Bin Usman,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who marries the woman but does not make it in his self that he would be giving her dower to her, so he is an adulterer’.[150]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ لَا يَجْعَلُ فِي نَفْسِهِ أَنْ يُعْطِيَهَا مَهْرَهَا فَهُوَ زِنًى .
A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Khalaf Bin Hammad, from Rabie Bin Abdullah, from Al Fuzayl Bin Yasaar,
(It has been narrated) from Abu Abdullah-asws regarding the man who married the woman but did not make it within himself that he would be giving her dower to her, so he is an adulterer’.[151]
باب الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ بِمَهْرٍ مَعْلُومٍ وَ يَجْعَلُ لِأَبِيهَا شَيْئاً
Chapter 50 – The man marries the woman with a specified dower and makes something to be for her father
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنِ الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَوْ أَنَّ رَجُلًا تَزَوَّجَ امْرَأَةً وَ جَعَلَ مَهْرَهَا عِشْرِينَ أَلْفاً وَ جَعَلَ لِأَبِيهَا عَشَرَةَ آلَافٍ كَانَ الْمَهْرُ جَائِزاً وَ الَّذِي جَعَلَ لِأَبِيهَا فَاسِداً .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, and Muhammad Bin Yahya, form Ahmad Bin Muhammad, altogether from Al Washa,
(It has been narrated) from Al-Reza-asws, said, ‘I heard him-asws saying: ‘If a man were to marry a woman and make her dower to be as twenty thousand, and makes ten thousand to be for her father, the dower would be allowed, and that which he has made to be for her father is void’.[152]
باب الْمَرْأَةِ تَهَبُ نَفْسَهَا لِلرَّجُلِ
Chapter 51 – The woman gifts herself to the man
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ مُحَمَّدِ بْنِ سِنَانٍ جَمِيعاً عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ تَهَبُ نَفْسَهَا لِلرَّجُلِ يَنْكِحُهَا بِغَيْرِ مَهْرٍ فَقَالَ إِنَّمَا كَانَ هَذَا لِلنَّبِيِّ ( صلى الله عليه وآله ) وَ أَمَّا لِغَيْرِهِ فَلَا يَصْلُحُ هَذَا حَتَّى يُعَوِّضَهَا شَيْئاً يُقَدِّمُ إِلَيْهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَلَّ أَوْ كَثُرَ وَ لَوْ ثَوْبٌ أَوْ دِرْهَمٌ وَ قَالَ يُجْزِئُ الدِّرْهَمُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan and Muhammad Bin Sinan, altogether from Ibn Muskan, from Al Halby who said,
‘I asked Abu Abdullah-asws about the woman who gifts herself to the man who marries her without a dower. So he-asws said: ‘But rather, this was for the Prophet-saww, and as for the others, so this is not correct until he places something for her and sends it to her before he copulates with her, be it little or more, and even if it is a garment, or one Dirham’. And he-asws said: ‘The Dirham suffices’.[153]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ امْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَها لِلنَّبِيِّ فَقَالَ لَا تَحِلُّ الْهِبَةُ إِلَّا لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَمَّا غَيْرُهُ فَلَا يَصْلُحُ نِكَاحٌ إِلَّا بِمَهْرٍ.
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirhan, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [33:50] and a believing woman if she gave herself to the Prophet. So he-asws said: ‘The gifting is not Permissible except for Rasool-Allah-saww, and as for others, so a marriage is not correct except with a dower’.[154]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَحِلُّ الْهِبَةُ إِلَّا لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَمَّا غَيْرُهُ فَلَا يَصْلُحُ نِكَاحٌ إِلَّا بِمَهْرٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, form Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinani,
(It has been narrated) from Abu Abdullah-asws having said: ‘The gifting is not Permissible except for Rasool-Allah-saww, and as for others, so a marriage is not correct except with a dower’.[155]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ وَهَبَتْ نَفْسَهَا لِرَجُلٍ أَوْ وَهَبَهَا لَهُ وَلِيُّهَا فَقَالَ لَا إِنَّمَا كَانَ ذَلِكَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ لَيْسَ لِغَيْرِهِ إِلَّا أَنْ يُعَوِّضَهَا شَيْئاً قَلَّ أَوْ كَثُرَ .
Ali Bin Ibrahim, from his father, from one of his companions, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws regarding a woman who gifts herself to a man, or her guardian gifts her to him. So he-asws said: ‘But rather, that was for Rasool-Allah-saww and it is not for others except if he were to place something to be for her, be it little or more’.[156]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْقَاسِمِ الْكُوفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ وَهَبَتْ نَفْسَهَا لِرَجُلٍ مِنَ الْمُسْلِمِينَ قَالَ إِنْ عَوَّضَهَا كَانَ ذَلِكَ مُسْتَقِيماً .
A number of our companions, from Ahmad Bin Muhammad, form Abu Al Qasim Al Kufy, from Abdullah Bin Al Mugheira, from a man,
(It has been narrated) from Abu Abdullah-asws regarding a woman who gifted herself to a man from the Muslims. He-asws said: ‘If he were to offset it (with a payment), so that would be straight (correct)’.[157]
باب اخْتِلَافِ الزَّوْجِ وَ الْمَرْأَةِ وَ أَهْلِهَا فِي الصَّدَاقِ
Chapter 52 – Differing of the husband, and the wife, and her family regarding the dower
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ وَ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً وَ دَخَلَ بِهَا وَ أَوْلَدَهَا ثُمَّ مَاتَ عَنْهَا فَادَّعَتْ شَيْئاً مِنْ صَدَاقِهَا عَلَى وَرَثَةِ زَوْجِهَا فَجَاءَتْ تَطْلُبُهُ مِنْهُمْ وَ تَطْلُبُ الْمِيرَاثَ فَقَالَ أَمَّا الْمِيرَاثُ فَلَهَا أَنْ تَطْلُبَهُ وَ أَمَّا الصَّدَاقُ فَالَّذِي أَخَذَتْ مِنَ الزَّوْجِ قَبْلَ أَنْ يَدْخُلَ بِهَا هُوَ الَّذِي حَلَّ لِلزَّوْجِ بِهِ فَرْجُهَا قَلِيلًا كَانَ أَوْ كَثِيراً إِذَا هِيَ قَبَضَتْهُ مِنْهُ وَ قَبِلَتْ وَ دَخَلَتْ عَلَيْهِ وَ لَا شَيْءَ لَهَا بَعْدَ ذَلِكَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ali Bin Raib, from Abu Ubeyda, and Jameel Bin Salih, from Al Fuzayl,
(It has been narrated) from Abu Ja’far-asws regarding a man who married a woman and had union with her, or made her a mother, then died from her. So she claimed something from her dower upon the inheritors of her husband. So she came over seeking from them and sought the inheritance (as well). So he-asws said: ‘As for the inheritance, so it is for her if she were to seek it, and as for the dower, so it is that which she took from her husband before he had had union with her, it being that which made her to be Permissible for her husband, whether it was little or more. When she took possession of it from him, and accepted, and went over to him (to live with him), and there is nothing for her after that’.[158]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الزَّوْجِ وَ الْمَرْأَةِ يَهْلِكَانِ جَمِيعاً فَيَأْتِي وَرَثَةُ الْمَرْأَةِ فَيَدَّعُونَ عَلَى وَرَثَةِ الرَّجُلِ الصَّدَاقَ فَقَالَ وَ قَدْ هَلَكَا وَ قُسِمَ الْمِيرَاثُ فَقُلْتُ نَعَمْ فَقَالَ لَيْسَ لَهُمْ شَيْءٌ
Abu Ali Al Ashary, form Muhammad Bin Abdul Jabbar, from Safwan, from Abdul Rahma Bin Al Hajjaj who said,
‘I asked Abu Abdullah-asws about the husband and the wife who both died. So the inheritors of the woman came over claiming the dower upon the inheritors of the man. So he-asws said: ‘They had both died and the inheritances had been distributed?’ So I said, ‘Yes’. So he-asws said: ‘There is nothing for them’.
قُلْتُ وَ إِنْ كَانَتِ الْمَرْأَةُ حَيَّةً فَجَاءَتْ بَعْدَ مَوْتِ زَوْجِهَا تَدَّعِي صَدَاقَهَا فَقَالَ لَا شَيْءَ لَهَا وَ قَدْ أَقَامَتْ مَعَهُ مُقِرَّةً حَتَّى هَلَكَ زَوْجُهَا فَقُلْتُ فَإِنْ مَاتَتْ وَ هُوَ حَيٌّ فَجَاءَتْ وَرَثَتُهَا يُطَالِبُونَهُ بِصَدَاقِهَا فَقَالَ وَ قَدْ أَقَامَتْ مَعَهُ حَتَّى مَاتَتْ لَا تَطْلُبُهُ فَقُلْتُ نَعَمْ فَقَالَ لَا شَيْءَ لَهُمْ
I said, ‘And if it was such that the woman was alive, so she goes over after the death of her husband to claim her dower?’ So he-asws said : ‘There is nothing for her, and she had stayed with him agreeably until her husband died’. So I said, ‘Supposing if she had died and he was alive, so her inheritors come over seeking her dower from him?’ So he-asws said: ‘She had stayed with him until he dies and did not seek it?’ I said, ‘Yes’. So he-asws said: ‘There is nothing for them’.
قُلْتُ فَإِنْ طَلَّقَهَا فَجَاءَتْ تَطْلُبُ صَدَاقَهَا قَالَ وَ قَدْ أَقَامَتْ لَا تَطْلُبُهُ حَتَّى طَلَّقَهَا لَا شَيْءَ لَهَا قُلْتُ فَمَتَى حَدُّ ذَلِكَ الَّذِي إِذَا طَلَبَتْهُ كَانَ لَهَا قَالَ إِذَا أُهْدِيَتْ إِلَيْهِ وَ دَخَلَتْ بَيْتَهُ ثُمَّ طَلَبَتْ بَعْدَ ذَلِكَ فَلَا شَيْءَ لَهَا إِنَّهُ كَثِيرٌ لَهَا أَنْ تَسْتَحْلِفَ بِاللَّهِ مَا لَهَا قِبَلَهُ مِنْ صَدَاقِهَا قَلِيلٌ وَ لَا كَثِيرٌ .
I said, ‘Supposing he had divorced her, so she came over seeking her dower?’ He-asws said: ‘And she had stayed not seeking it until he divorced her, there is nothing for her’. I said, ‘So until where is a limit of that which, if she were to seek it, it would be for her?’ He-asws said: ‘If she had gifted it to him and entered his house, then she seeks it after that, so there is nothing for her. It is a lot (of time) for her if she were to make him swear an oath with Allah-azwj that there is nothing for her with him from her dower, neither little nor more’.[159]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً فَلَمْ يَدْخُلْ بِهَا فَادَّعَتْ أَنَّ صَدَاقَهَا مِائَةُ دِينَارٍ وَ ذَكَرَ الزَّوْجُ أَنَّ صَدَاقَهَا خَمْسُونَ دِينَاراً وَ لَيْسَ بَيْنَهُمَا بَيِّنَةٌ فَقَالَ الْقَوْلُ قَوْلُ الزَّوْجِ مَعَ يَمِينِهِ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Ayoub, from Abu Ubeyda,
(It has been narrated) from Abu Ja’far-asws regarding a man who married a woman but did not have union with her. So she claims that her dower was of one hundred Dinars, and the husband mentions that her dower was of fifty Dinars, and there is no proof between the two of them. So he-asws said: ‘The (final) word is the word of the husband with a swear (of an oath)’.[160]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي جَمِيلَةَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلَ الرَّجُلُ بِامْرَأَتِهِ ثُمَّ ادَّعَتِ الْمَهْرَ وَ قَالَ قَدْ أَعْطَيْتُكِ فَعَلَيْهِ الْبَيِّنَةُ وَ عَلَيْهِ الْيَمِينُ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Abdul Hameed, from Abu Jameela, from Al Hassan Bin Ziyad,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man copulates with his wife, then he pays the dower and said, ‘I have given you’, so upon him would be the (burden of) the proof, and upon him would be the swearing (of an oath)’.[161]
باب التَّزْوِيجِ بِغَيْرِ بَيِّنَةٍ
Chapter 53 – The marriage without a proof
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ بِغَيْرِ شُهُودٍ فَقَالَ لَا بَأْسَ بِتَزْوِيجِ الْبَتَّةِ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ إِنَّمَا جُعِلَ الشُّهُودُ فِي تَزْوِيجِ الْبَتَّةِ مِنْ أَجْلِ الْوَلَدِ لَوْ لَا ذَلِكَ لَمْ يَكُنْ بِهِ بَأْسٌ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara Bin Ayn who said,
‘Abu Abdullah-asws was asked about the man who married the woman without witnesses. So he-asws said: ‘There is no problem with a marriage at all regarding what is between him and Allah-azwj. But rather, the witnesses have been made (necessary) regarding the marriage due to the reason of the children. Had it not been that, there would not be a problem with it’.[162]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا جُعِلَتِ الْبَيِّنَاتُ لِلنَّسَبِ وَ الْمَوَارِيثِ وَ فِي رِوَايَةٍ أُخْرَى وَ الْحُدُودِ .
Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Abdullah Bin Muhammad, altogether, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘But rather, the proofs had been made for the lineage and the inheritances’. And in another report: ‘And the legal Punishments (Hadd)’.[163]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَتَزَوَّجُ بِغَيْرِ بَيِّنَةٍ قَالَ لَا بَأْسَ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws regarding the man who married without a proof. He-asws said: ‘There is no problem’.[164]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ دَاوُدَ النَّهْدِيِّ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ قَالَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) لِأَبِي يُوسُفَ الْقَاضِي إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَمَرَ فِي كِتَابِهِ بِالطَّلَاقِ وَ أَكَّدَ فِيهِ بِشَاهِدَيْنِ وَ لَمْ يَرْضَ بِهِمَا إِلَّا عَدْلَيْنِ وَ أَمَرَ فِي كِتَابِهِ بِالتَّزْوِيجِ فَأَهْمَلَهُ بِلَا شُهُودٍ فَأَثْبَتُّمْ شَاهِدَيْنِ فِيمَا أَهْمَلَ وَ أَبْطَلْتُمُ الشَّاهِدِينَ فِيمَا أَكَّدَ .
A number of our companions, from Sahl Bin Ziyad, from Dawood Al Nahdy, from Ibn Abu Najran, from Muhammad Bin Al Fuzayl who said,
‘Abu Al-Hassan Musa-asws said to Abu Yusuf, the judge, that Allah Blessed and High Commanded in His-azwj Book with the divorce, and Emphasised therein with two witnesses and was not Pleased with the two except if they were just, and Commanded in His-azwj Book with the marriage but Left it out without witnesses. So you (on the other hand) have affirmed the two witnesses regarding what is to be left out, and invalidated the two witnesses regarding what is Emphasised’.[165]
باب مَا أُحِلَّ لِلنَّبِيِّ ( صلى الله عليه وآله ) مِنَ النِّسَاءِ
Chapter 54 – What was Permissible for the Prophet-saww from the women
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنا لَكَ أَزْواجَكَ قُلْتُ كَمْ أُحِلَّ لَهُ مِنَ النِّسَاءِ قَالَ مَا شَاءَ مِنْ شَيْءٍ
Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [33:50] O Prophet! Surely We have Made lawful for you, your wives, how many from the women were Permissible for him-saww?’ He-asws said: ‘Whatever he-saww so desired from anything’.
قُلْتُ قَوْلُهُ لا يَحِلُّ لَكَ النِّساءُ مِنْ بَعْدُ وَ لا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْواجٍ فَقَالَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنْ يَنْكِحَ مَا شَاءَ مِنْ بَنَاتِ عَمِّهِ وَ بَنَاتِ عَمَّاتِهِ وَ بَنَاتِ خَالِهِ وَ بَنَاتِ خَالَاتِهِ وَ أَزْوَاجِهِ اللَّاتِي هَاجَرْنَ مَعَهُ وَ أُحِلَّ لَهُ أَنْ يَنْكِحَ مِنْ عُرْضِ الْمُؤْمِنِينَ بِغَيْرِ مَهْرٍ وَ هِيَ الْهِبَةُ وَ لَا تَحِلُّ الْهِبَةُ إِلَّا لِرَسُولِ اللَّهِ ( صلى الله عليه وآله )
I said, ‘(What about) His-azwj Words [33:52] It is not Permissible for you to take women afterwards, nor that you should change them for other wives?’ So he-asws said: ‘For Rasool-Allah-saww is that he-saww could marry from a daughter of his-saww paternal uncle and a daughter of his-saww paternal aunt, and a daughter of his-saww maternal uncle and a daughter of his-saww maternal aunt, and his-saww wives who emigrated with him-saww; and is was Permissible for him-saww that he-saww marries the ones who present themselves from the Believers without a dower, and it is the gifting, and the gifting is not Permissible except for Rasool-Allah-saww.
فَأَمَّا لِغَيْرِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَا يَصْلُحُ نِكَاحٌ إِلَّا بِمَهْرٍ وَ ذَلِكَ مَعْنَى قَوْلِهِ تَعَالَى وَ امْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَها لِلنَّبِيِّ
So as for the others than Rasool-Allah-saww, so a marriage is not correct except with a dower, and that is the Meaning of the Words of the Exalted [33:50] and a believing woman if she gave herself to the Prophet’.
قُلْتُ أَ رَأَيْتَ قَوْلَهُ تُرْجِي مَنْ تَشاءُ مِنْهُنَّ وَ تُؤْوِي إِلَيْكَ مَنْ تَشاءُ قَالَ مَنْ آوَى فَقَدْ نَكَحَ وَ مَنْ أَرْجَأَ فَلَمْ يَنْكِحْ
I said, ‘What is your-asws view of His-azwj Words [33:51] You may put off whom you please of them, and you may take to you whom you please?’ He-asws said: ‘The one who came forward he-saww married and the one who stayed back he-saww did not marry’.
قُلْتُ قَوْلُهُ لا يَحِلُّ لَكَ النِّساءُ مِنْ بَعْدُ قَالَ إِنَّمَا عَنَى بِهِ النِّسَاءَ اللَّاتِي حَرَّمَ عَلَيْهِ فِي هَذِهِ الْآيَةِ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ وَ أَخَواتُكُمْ إِلَى آخِرِ الْآيَةِ وَ لَوْ كَانَ الْأَمْرُ كَمَا يَقُولُونَ كَانَ قَدْ أَحَلَّ لَكُمْ مَا لَمْ يَحِلَّ لَهُ إِنَّ أَحَدَكُمْ يَسْتَبْدِلُ كُلَّمَا أَرَادَ وَ لَكِنْ لَيْسَ الْأَمْرُ كَمَا يَقُولُونَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّ لِنَبِيِّهِ ( صلى الله عليه وآله ) مَا أَرَادَ مِنَ النِّسَاءِ إِلَّا مَا حَرَّمَ عَلَيْهِ فِي هَذِهِ الْآيَةِ الَّتِي فِي النِّسَاءِ .
I said, ‘(What about) His-azwj Words [33:52] It is not Permissible for you to take women afterwards?’ But rather it Means by the women who were Prohibited unto him-saww in this Verse [4:23] Forbidden to you are your mothers and your daughters and your sisters – up to the end of the Verse. And had the matter been as they (people) are saying it to be, it would have been Permissible for you what was not Permissible for him-saww if one of you changed (wives) whenever he so wanted to. But, the matter is not as they are saying it to be. Allah-azwj Mighty and Majestic Permitted for His-azwj Prophet whatever he-saww so wanted from the women except what was Prohibited unto him-saww in this Verse which is in the women (Chapter 4 of the Holy Quran)’.[166]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا يَحِلُّ لَكَ النِّساءُ مِنْ بَعْدُ وَ لا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْواجٍ وَ لَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا ما مَلَكَتْ يَمِينُكَ فَقَالَ أَرَاكُمْ وَ أَنْتُمْ تَزْعُمُونَ أَنَّهُ يَحِلُّ لَكُمْ مَا لَمْ يَحِلَّ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ قَدْ أَحَلَّ اللَّهُ تَعَالَى لِرَسُولِهِ ( صلى الله عليه وآله ) أَنْ يَتَزَوَّجَ مِنَ النِّسَاءِ مَا شَاءَ إِنَّمَا قَالَ لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْدِ الَّذِي حَرَّمَ عَلَيْكَ قَوْلُهُ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ إِلَى آخِرِ الْآيَةِ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Aasim Bin Humeyd, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [33:52] It is not allowed to you to take women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses, so he-asws said: ‘I-asws am seeing that you all are alleging that it is Permissible for you all whatever was Permissible for Rasool-Allah-saww, and Allah-azwj the Exalted had Permitted to His-azwj Rasool-saww that he-saww could marry from the women whatever he-saww so desired to. But rather, He-azwj Said [33:52] It is not Permissible for you to take women afterwards which He-azwj Prohibited upon you by His-azwj Words [4:23] Forbidden to you are your mothers and your daughters and your sisters – up to the end of the Verse’.[167]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا سَأَلْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) كَمْ أُحِلَّ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنَ النِّسَاءِ قَالَ مَا شَاءَ يَقُولُ بِيَدِهِ هَكَذَا وَ هِيَ لَهُ حَلَالٌ يَعْنِي يَقْبِضُ يَدَهُ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Jameel Bin Darraj and Muhammad Bin Humran,
(It has been narrated) from Abu Abdullah-asws, both said, We asked Abu Abdullah-asws, ‘How many from the women were Permissible unto Rasool-Allah-saww?’ He-asws said: ‘Whatever he-saww so desired to’ – gesturing with his-asws hand – ‘and it is Permissible for him-saww’ – meaning by the grasping of his-asws hand’.[168]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لِنَبِيِّهِ ( صلى الله عليه وآله ) يا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنا لَكَ أَزْواجَكَ كَمْ أَحَلَّ لَهُ مِنَ النِّسَاءِ قَالَ مَا شَاءَ مِنْ شَيْءٍ
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Abdul Kareem Bin Amro, from Abu Bakr Al Hazramy,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic to His-azwj Prophet-saww [33:50] O Prophet! Surely We have Made lawful for you, your wives, how many from the women were Permissible unto him-saww?’ He-asws said: ‘Whatever he-saww so desired to from anything’.
قُلْتُ [قَوْلُهُ عَزَّ وَ جَلَّ] وَ امْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَها لِلنَّبِيِّ فَقَالَ لَا تَحِلُّ الْهِبَةُ إِلَّا لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَمَّا لِغَيْرِ رَسُولِ اللَّهِ فَلَا يَصْلُحُ نِكَاحٌ إِلَّا بِمَهْرٍ
I said, ‘(What about) the Words of the Mighty and Majestic [33:50] and a believing woman if she gave herself to the Prophet. So he-asws said: ‘The gifting is not Permissible except to Rasool-Allah-saww, and as for the others than Rasool-Allah-saww, so a marriage is not correct except with a dowry’.
قُلْتُ أَ رَأَيْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ لا يَحِلُّ لَكَ النِّساءُ مِنْ بَعْدُ فَقَالَ إِنَّمَا عَنَى بِهِ لَا يَحِلُّ لَكَ النِّسَاءُ الَّتِي حَرَّمَ اللَّهُ فِي هَذِهِ الْآيَةِ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ وَ أَخَواتُكُمْ وَ عَمَّاتُكُمْ وَ خالاتُكُمْ إِلَى آخِرِهَا وَ لَوْ كَانَ الْأَمْرُ كَمَا تَقُولُونَ كَانَ قَدْ أَحَلَّ لَكُمْ مَا لَمْ يُحِلَّ لَهُ لِأَنَّ أَحَدَكُمْ يَسْتَبْدِلُ كُلَّمَا أَرَادَ وَ لَكِنْ لَيْسَ الْأَمْرُ كَمَا يَقُولُونَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّ لِنَبِيِّهِ ( صلى الله عليه وآله ) أَنْ يَنْكِحَ مِنَ النِّسَاءِ مَا أَرَادَ إِلَّا مَا حَرَّمَ عَلَيْهِ فِي هَذِهِ الْآيَةِ فِي سُورَةِ النِّسَاءِ .
I said, ‘What is your-asws view of the Words of Allah-azwj Mighty and Majestic [33:52] It is not Permissible for you to take women afterwards?’ So he-asws said: ‘But rather, it Means by it, ‘It is not Permissible for you-saww the women which Allah-azwj had Prohibited in this Verse [4:23] [4:23] Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts – up to the end of it. And had the matter been as they (people) are saying it to be, it would have been Permissible for you what was not Permissible for him-saww, because one of you are changing (wives) every times you want, but the matter is not as they are saying it to be. Allah-azwj Mighty and Majestic Permitted for His-azwj Prophet-saww that he-saww can marry from the women whatever he-saww so wanted to, except what was Prohibited unto him-saww in this Verse, in the Surah Al-Nisa (Chapter 4)’.[169]
وَ عَنْهُ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ وَ غَيْرِهِ فِي تَسْمِيَةِ نِسَاءِ النَّبِيِّ ( صلى الله عليه وآله ) وَ نَسَبِهِنَّ وَ صِفَتِهِنَّ عَائِشَةُ وَ حَفْصَةُ وَ أُمُّ حَبِيبٍ بِنْتُ أَبِي سُفْيَانَ بْنِ حَرْبٍ وَ زَيْنَبُ بِنْتُ جَحْشٍ وَ سَوْدَةُ بِنْتُ زَمْعَةَ وَ مَيْمُونَةُ بِنْتُ الْحَارِثِ وَ صَفِيَّةُ بِنْتُ حَيِّ بْنِ أَخْطَبَ وَ أُمُّ سَلَمَةَ بِنْتُ أَبِي أُمَيَّةَ وَ جُوَيْرِيَةُ بِنْتُ الْحَارِثِ
And from him, from Aasim Bin Humeyd, from Abu Baseer, and someone else,
‘With regards to the names of the wives of the Prophet-saww, and their lineages, and their description – Ayesha, and Hafsa, and Umm Habeeb Bint Abu Sufyan Bin Harb, and Zaynab Bint Jahsh, and Sawda Bint Zam’a, and Maymouna Bint Al-Haris, and Safiyya Bint Hayy Bin Akhtab, and Umm Salma-as Bint Amayya, and Juweyriya Bint Al-Haris.
وَ كَانَتْ عَائِشَةُ مِنْ تَيْمٍ وَ حَفْصَةُ مِنْ عَدِيٍّ وَ أُمُّ سَلَمَةَ مِنْ بَنِي مَخْزُومٍ وَ سَوْدَةُ مِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى وَ زَيْنَبُ بِنْتُ جَحْشٍ مِنْ بَنِي أَسَدٍ وَ عِدَادُهَا مِنْ بَنِي أُمَيَّةَ وَ أُمُّ حَبِيبٍ بِنْتُ أَبِي سُفْيَانَ مِنْ بَنِي أُمَيَّةَ وَ مَيْمُونَةُ بِنْتُ الْحَارِثِ مِنْ بَنِي هِلَالٍ وَ صَفِيَّةُ بِنْتُ حَيِّ بْنِ أَخْطَبَ مِنْ بَنِي إِسْرَائِيلَ
And Ayesha was from (Clan of) Taym, and Hafsa was from Adayy, and Umm Salma-as was from the Clan of Makhzoum, and Sawda was from the Clan of Asad Bin Abdul Uzza, and Zaynab Bint Jahsh was from the Clan of Asad; and a number were from the Clan of Umayya, and Umm Habeeb Bint Abu Sufyan was from the Clan of Umayya, and Maymouna Bint Al-Haris was from the Clan of Hilal, and Safiyya Bint Hayy Bin Akhtab was from the Clan of Israil.
وَ مَاتَ ( صلى الله عليه وآله ) عَنْ تِسْعِ نِسَاءٍ وَ كَانَ لَهُ سِوَاهُنَّ الَّتِي وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ ( صلى الله عليه وآله ) وَ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ أُمُّ وُلْدِهِ وَ زَيْنَبُ بِنْتُ أَبِي الْجَوْنِ الَّتِي خُدِعَتْ وَ الْكِنْدِيَّةُ .
And he-saww passed away leaving nine wives, and besides these wives were ones who had gifted themselves to the Prophet-saww, and Khadeeja-as Bint Khuwaylid, a mother of his-saww child, and Zaynab Bint Abu Al-Jawn who was deceived, and Al-Kindiyat’.[170] (p.s. – This is not a Hadeeth)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَمْ يَتَزَوَّجْ عَلَى خَدِيجَةَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws that Rasool-Allah-saww did not marry (an additional wife) upon Khadeeja-as’.[171]
مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَزَوَّجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُمَّ سَلَمَةَ زَوَّجَهَا إِيَّاهُ عُمَرُ بْنُ أَبِي سَلَمَةَ وَ هُوَ صَغِيرٌ لَمْ يَبْلُغِ الْحُلُمَ .
Muhammad Bin Yahya, from Salma Bin Al Khattab, from Al Hassan Bin Ali Bin Yaqteen, from Aasim Bin Humeyd, from Ibrahim Bin Abu Yahya,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww married Umm Salma-as. Umar Bin Abu Salma married her-as to him-saww, and he was young and had yet to attain puberty’.[172]
أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَ رَأَيْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ لا يَحِلُّ لَكَ النِّساءُ مِنْ بَعْدُ فَقَالَ إِنَّمَا لَمْ يَحِلَّ لَهُ النِّسَاءُ الَّتِي حَرَّمَ اللَّهُ عَلَيْهِ فِي هَذِهِ الْآيَةِ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ فِي هَذِهِ الْآيَةِ كُلِّهَا وَ لَوْ كَانَ الْأَمْرُ كَمَا يَقُولُونَ لَكَانَ قَدْ أَحَلَّ لَكُمْ مَا لَمْ يُحِلَّ لَهُ هُوَ لِأَنَّ أَحَدَكُمْ يَسْتَبْدِلُ كُلَّمَا أَرَادَ وَ لَكِنْ لَيْسَ الْأَمْرُ كَمَا يَقُولُونَ
Ahmad Bin Muhammad Al Aasimy, form Ali Bin Al Hassan Bin Fazzal, from Ali Bin Asbaat, from his uncle Yaqoub Bin Salim, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him, ‘What is your-asws view of the Words of Allah-azwj Mighty and Majestic [33:52] It is not Permissible for you to take women afterwards?’ So he-asws said: ‘But rather, the women who were not Permissible unto him-saww were those whom Allah-azwj Prohibited upon him-saww in this Verse [4:23] [4:23] Forbidden to you are your mothers and your daughters, in this Verse, all of it. And had the matter been as they (people) are saying it to be, it would have been Permissible for you what was not Permissible for him-saww. It is because one of you are changing (wives) every time you want, but the matter is not as how they are saying to be.
أَحَادِيثُ آلِ مُحَمَّدٍ ( صلى الله عليه وآله ) خِلَافُ أَحَادِيثِ النَّاسِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّ لِنَبِيِّهِ ( صلى الله عليه وآله ) أَنْ يَنْكِحَ مِنَ النِّسَاءِ مَا أَرَادَ إِلَّا مَا حَرَّمَ عَلَيْهِ فِي سُورَةِ النِّسَاءِ فِي هَذِهِ الْآيَةِ .
The Ahadeeth of the Progeny-asws of Muhammad-saww are different from the Ahadeeth of the people. Allah-azwj Mighty and Majestic Permitted for His-azwj Prophet-saww that he-saww could marry from the women whatever he-saww so wanted to except what was Prohibited unto him-saww in Surah Al-Nisa (Chapter 4), in this Verse’.[173]
باب التَّزْوِيجِ بِغَيْرِ وَلِيٍّ
Chapter 55 – The marriage without a guardian
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ بْنِ أَعْيَنَ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمَرْأَةُ الَّتِي قَدْ مَلَكَتْ نَفْسَهَا غَيْرَ السَّفِيهَةِ وَ لَا الْمُوَلَّى عَلَيْهَا إِنَّ تَزْوِيجَهَا بِغَيْرِ وَلِيٍّ جَائِزٌ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl Bin Yasaar and Muhammad Bin Muslim and Zurara Bin Ayn and Bureyd in Muawiya,
(It has been narrated) from Abu Ja’far-asws having said: ‘The woman who is in control of herself, being without foolishness, and there is no master upon her, if she were to get married without a guardian, it is allowed’.[174]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْجَارِيَةُ الْبِكْرُ الَّتِي لَهَا أَبٌ لَا تَتَزَوَّجُ إِلَّا بِإِذْنِ أَبِيهَا وَ قَالَ إِذَا كَانَتْ مَالِكَةً لِأَمْرِهَا تَزَوَّجَتْ مَتَى شَاءَتْ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, form Al Hassan Bin Ali, from Aban Bin Usman, from Abu Maryam,
(It has been narrated) from Abu Abdullah-asws having said: ‘The old girl who has a father for her, cannot get married without the permission of her father’. And he-asws said: ‘If she was in control of her affairs, she can get married whenever she so desires to’.[175]
أَبَانٌ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَزَوَّجُ الْمَرْأَةُ مَنْ شَاءَتْ إِذَا كَانَتْ مَالِكَةً لِأَمْرِهَا فَإِنْ شَاءَتْ جَعَلَتْ وَلِيّاً .
Aban, from Abdul Rahman Bin Abu Abdullah,
(It has been narrated) from Abu Abdullah-asws having said: ‘The woman can get married to whoever she so desires to when she was in control of her affairs. So if she so desires to, she can appoint a guardian’.[176]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ مَيْسَرَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَلْقَى الْمَرْأَةَ بِالْفَلَاةِ الَّتِي لَيْسَ فِيهَا أَحَدٌ فَأَقُولُ لَهَا لَكِ زَوْجٌ فَتَقُولُ لَا فَأَتَزَوَّجُهَا قَالَ نَعَمْ هِيَ الْمُصَدَّقَةُ عَلَى نَفْسِهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Umar Bin Aban Al Kalby, from Maysarat who said,
‘I said to Abu Abdullah-asws, ‘I meet a woman in the wilderness wherein there is no one, so I am saying to her, ‘Is there a husband for you?’ So she is saying, ‘No’. Can I marry her?’ He-asws said: ‘Yes, she is the ratified one upon herself’.[177]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمَرْأَةِ الثَّيِّبِ تَخْطُبُ إِلَى نَفْسِهَا قَالَ هِيَ أَمْلَكُ بِنَفْسِهَا تُوَلِّي أَمْرَهَا مَنْ شَاءَتْ إِذَا كَانَ كُفْواً بَعْدَ أَنْ تَكُونَ قَدْ نَكَحَتْ رَجُلًا قَبْلَهُ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said regarding the divorced or widowed woman whether she can propose herself. He-asws said: ‘She is in control of herself to turn her affair to whoever she so desires to, when he was a match, after it had been such that she had married a man before him’.[178]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ الثَّيِّبُ تَخْطُبُ إِلَى نَفْسِهَا قَالَ هِيَ أَمْلَكُ بِنَفْسِهَا تُوَلِّي أَمْرَهَا مَنْ شَاءَتْ إِذَا كَانَ لَا بَأْسَ بِهِ بَعْدَ أَنْ تَكُونَ قَدْ نَكَحَتْ زَوْجاً قَبْلَ ذَلِكَ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskan, from Al Hassan Bin Ziyad who said,
‘I said to Abu Abdullah-asws, ‘The divorced or widowed woman proposes herself’. He-asws said: ‘She is control of herself, turning her affair to whoever she so desires to, when there is no problem with it after it so happened that she had married a husband before that’.[179]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مَمْلُوكَةٍ كَانَتْ بَيْنِي وَ بَيْنَ وَارِثٍ مَعِي فَأَعْتَقْنَاهَا وَ لَهَا أَخٌ غَائِبٌ وَ هِيَ بِكْرٌ أَ يَجُوزُ لِي أَنْ أَتَزَوَّجَهَا أَوْ لَا يَجُوزُ إِلَّا بِأَمْرِ أَخِيهَا قَالَ بَلَى يَجُوزُ ذَلِكَ أَنْ تَزَوَّجَهَا قُلْتُ أَ فَأَتَزَوَّجُهَا إِنْ أَرَدْتُ ذَلِكَ قَالَ نَعَمْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdul Aziz Al Abady, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a slave girl who was (shared) between me and an inheritor. So we both freed her, and for her was a brother who was absent, and she was a virgin. Is it allowed for me that I marry her, or is it not allowed without the order of her brother?’ He-asws said: ‘Yes, that is allowed, if you were to marry her’. I said, ‘So I can marry her if I so intend that?’ He-asws said: ‘Yes’.[180]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا يَنْقُضُ النِّكَاحَ إِلَّا الْأَبُ .
Ahmad Bin Muhammad, from Ibn Mahboub, form Ali Bin Raib, from Zurara Bin Ayn who said,
‘I heard Abu Ja’far-asws saying: ‘None can revoke the marriage except for the father’.[181]
باب اسْتِيمَارِ الْبِكْرِ وَ مَنْ يَجِبُ عَلَيْهِ اسْتِيمَارُهَا وَ مَنْ لَا يَجِبُ عَلَيْهِ
Chapter 56 – Permission of (marriage of) the virgin and the one Obligated upon permitting her, and the one on who there is no such Obligation
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلَاءِ بْنِ رَزِينٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَزَوَّجُ ذَوَاتُ الْآبَاءِ مِنَ الْأَبْكَارِ إِلَّا بِإِذْنِ آبَائِهِنَّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ala’a Bin Razeyn, from Ibn Abu Yafour,
(It has been narrated) from Abu Abdullah-asws having said: ‘The virgins who are with a father cannot get married except by the permission of their fathers’.[182]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا تُسْتَأْمَرُ الْجَارِيَةُ إِذَا كَانَتْ بَيْنَ أَبَوَيْهَا لَيْسَ لَهَا مَعَ الْأَبِ أَمْرٌ وَ قَالَ يَسْتَأْمِرُهَا كُلُّ أَحَدٍ مَا عَدَا الْأَبَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘The girl cannot appoint (to get her married) when she was between the two parents, there would be no command for her’. And he-asws said: ‘She can appoint (a guardian from people) in the absence of the father’.[183]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يُرِيدُ أَنْ يُزَوِّجَ أُخْتَهُ قَالَ يُؤَامِرُهَا فَإِنْ سَكَتَتْ فَهُوَ إِقْرَارُهَا وَ إِنْ أَبَتْ لَمْ يُزَوِّجْهَا وَ إِنْ قَالَتْ زَوِّجْنِي فُلَاناً فَلْيُزَوِّجْهَا مِمَّنْ تَرْضَى وَ الْيَتِيمَةُ فِي حِجْرِ الرَّجُلِ لَا يُزَوِّجْهَا إِلَّا بِرِضَاهَا .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham,
(It has been narrated) from Abu Abdullah-asws regarding a man who wants to get his sister married off. He-asws said: ‘He can permit it, so if she remains silent, so it is her agreement, but if she refuses, he cannot get her married; and if she says, ‘Get me married to so and so’, so let him get married to the one she is pleased with; and (as for) the orphan who is in the care of the man, he cannot get her married off except by her consent’.[184]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْجَارِيَةِ يُزَوِّجُهَا أَبُوهَا بِغَيْرِ رِضًا مِنْهَا قَالَ لَيْسَ لَهَا مَعَ أَبِيهَا أَمْرٌ إِذَا أَنْكَحَهَا جَازَ نِكَاحُهُ وَ إِنْ كَانَتْ كَارِهَةً
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding the girl getting married off by her father without her consent. He-asws said: ‘There is no command with her with her father. If he was to get her married off, the marriage would be allowed, even if she dislikes it’.
قَالَ وَ سُئِلَ عَنْ رَجُلٍ يُرِيدُ أَنْ يُزَوِّجَ أُخْتَهُ قَالَ يُؤَامِرُهَا فَإِنْ سَكَتَتْ فَهُوَ إِقْرَارُهَا وَ إِنْ أَبَتْ لَمْ يُزَوِّجْهَا .
He (the narrator) said, ‘And he-asws was asked about a man who wanted to get his sister married off. He-asws said: ‘He can permit her, and if she remains silent, so it is her agreement, but if she refuses, he cannot get her married’.[185]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ أَبَانٍ عَنْ فَضْلِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُسْتَأْمَرُ الْجَارِيَةُ الَّتِي بَيْنَ أَبَوَيْهَا إِذَا أَرَادَ أَبُوهَا أَنْ يُزَوِّجَهَا هُوَ أَنْظَرُ لَهَا وَ أَمَّا الثَّيِّبُ فَإِنَّهَا تُسْتَأْذَنُ وَ إِنْ كَانَتْ بَيْنَ أَبَوَيْهَا إِذَا أَرَادَا أَنْ يُزَوِّجَاهَا .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ja’far Bin Sama’at, from Aban, from Fazl Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws having said: ‘The girl has no permission when she is between her two parents, and when her father intends to get her married, he would be considerate for her. And as for the divorced and a widow, when they (her parents) intend to get her married so her consent has to be taken, even if she was between her two parents’.[186]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الْجَارِيَةِ الصَّغِيرَةِ يُزَوِّجُهَا أَبُوهَا أَ لَهَا أَمْرٌ إِذَا بَلَغَتْ قَالَ لَا لَيْسَ لَهَا مَعَ أَبِيهَا أَمْرٌ
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Abdullah Bin Al Salt who said,
‘I asked Abu Al-Hassan Al-Reza-asws about the young girl getting married off by her father, is there a command for her when she reaches adulthood?’ He-asws said: ‘No, there is no command for her with her father’.
قَالَ وَ سَأَلْتُهُ عَنِ الْبِكْرِ إِذَا بَلَغَتْ مَبْلَغَ النِّسَاءِ أَ لَهَا مَعَ أَبِيهَا أَمْرٌ قَالَ لَا لَيْسَ لَهَا مَعَ أَبِيهَا أَمْرٌ مَا لَمْ تَكْبَرْ .
He (the narrator) said, ‘And I asked him-asws about the virgin, when she reaches the adulthood of the women, is there a command for her with her father?’ He-asws said: ‘No, there is no command for her with her father for as long as she has not grown up’.[187]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْأَشْعَرِيِّ قَالَ كَتَبَ بَعْضُ بَنِي عَمِّي إِلَى أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) مَا تَقُولُ فِي صَبِيَّةٍ زَوَّجَهَا عَمُّهَا فَلَمَّا كَبِرَتْ أَبَتِ التَّزْوِيجَ فَكَتَبَ بِخَطِّهِ لَا تُكْرَهُ عَلَى ذَلِكَ وَ الْأَمْرُ أَمْرُهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahziyar, from Muhammad Bin Al Hassan Al Ashary who said,
‘One of the Clan of Umayya wrote to Abu Ja’far-asws the 2nd, ‘What are you-asws saying regarding the young girl being married off by her uncle, so when she grows old, she refuses the marriage?’ So he-asws wrote by his-asws own handwriting: ‘She would not be compelled upon that, and the command is her command’.[188]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) فِي الْمَرْأَةِ الْبِكْرِ إِذْنُهَا صُمَاتُهَا وَ الثَّيِّبِ أَمْرُهَا إِلَيْهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Ahmad Bin Muhammad Bin Abu Nasr who said,
‘Abu Al-Hassan-asws said regarding the virgin woman, her permission is her silence, and the divorced/widow, her command is in her (control)’.[189]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الصَّبِيَّةِ يُزَوِّجُهَا أَبُوهَا ثُمَّ يَمُوتُ وَ هِيَ صَغِيرَةٌ فَتَكْبَرُ قَبْلَ أَنْ يَدْخُلَ بِهَا زَوْجُهَا أَ يَجُوزُ عَلَيْهَا التَّزْوِيجُ أَوِ الْأَمْرُ إِلَيْهَا قَالَ يَجُوزُ عَلَيْهَا تَزْوِيجُ أَبِيهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie who said,
‘I asked Abu Al-Hassan-asws about the young girl getting married off by her father, then he dies and she is young. So she grows older before her husband has had union with her. Is the marriage allowed upon her, or is the command remains with her?’ He-asws said: ‘The marriage of her father is allowed upon her’.[190]
باب الرَّجُلُ يُرِيدُ أَنْ يُزَوِّجَ ابْنَتَهُ وَ يُرِيدُ أَبُوهُ أَنْ يُزَوِّجَهَا رَجُلًا آخَرَ
Chapter 57 – The man wants to get married off, and his father wants her to get married to another man
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْجَارِيَةُ يُرِيدُ أَبُوهَا أَنْ يُزَوِّجَهَا مِنْ رَجُلٍ وَ يُرِيدُ جَدُّهَا أَنْ يُزَوِّجَهَا مِنْ رَجُلٍ آخَرَ فَقَالَ الْجَدُّ أَوْلَى بِذَلِكَ مَا لَمْ يَكُنْ مُضَارّاً إِنْ لَمْ يَكُنِ الْأَبُ زَوَّجَهَا قَبْلَهُ وَ يَجُوزُ عَلَيْهَا تَزْوِيجُ الْأَبِ وَ الْجَدِّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,
‘I said to Abu Abdullah-asws, ‘The girl, her father wants her to get married to a man, but her grandfather wants to get her married to another man’. So he-asws said: ‘The grandfather is higher with that for as long as there is no harm, if it has not happened that the father has got her married before him; and the marriage of the father and the grand-father is allowed upon her’.[191]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِذَا زَوَّجَ الرَّجُلُ ابْنَةَ ابْنِهِ فَهُوَ جَائِزٌ عَلَى ابْنِهِ وَ لِابْنِهِ أَيْضاً أَنْ يُزَوِّجَهَا فَقُلْتُ فَإِنْ هَوِيَ أَبُوهَا رَجُلًا وَ جَدُّهَا رَجُلًا فَقَالَ الْجَدُّ أَوْلَى بِنِكَاحِهَا .
Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ala’a Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws having said: ‘When the man gets his daughter married, so it is allowed upon his son; and for the son as well, if he was to get her married off’. So I said, ‘Supposing her father desires a man, and her grand-father desires (another) man (for her)?’ So he-asws said: ‘The grandfather is higher with getting her married’.[192]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنِّي لَذَاتَ يَوْمٍ عِنْدَ زِيَادِ بْنِ عُبَيْدِ اللَّهِ الْحَارِثِيِّ إِذْ جَاءَ رَجُلٌ يَسْتَعْدِي عَلَى أَبِيهِ فَقَالَ أَصْلَحَ اللَّهُ الْأَمِيرَ إِنَّ أَبِي زَوَّجَ ابْنَتِي بِغَيْرِ إِذْنِي فَقَالَ زِيَادٌ لِجُلَسَائِهِ الَّذِينَ عِنْدَهُ مَا تَقُولُونَ فِيمَا يَقُولُ هَذَا الرَّجُلُ قَالُوا نِكَاحُهُ بَاطِلٌ
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Al Magra’a, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘One day I-asws was in the presence of Ziyad Bin Ubeydullah Al-Harisy, when a man came over claiming upon his father, saying, ‘May Allah-azwj Keep the commander well. My father got my daughter married off without my permission. So Ziyad said to his gathered ones who were with him, ‘What are you all saying regarding what this man is saying?’ They said, ‘His giving in marriage is invalid’.
قَالَ ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ مَا تَقُولُ يَا أَبَا عَبْدِ اللَّهِ فَلَمَّا سَأَلَنِي أَقْبَلْتُ عَلَى الَّذِينَ أَجَابُوهُ فَقُلْتُ لَهُمْ أَ لَيْسَ فِيمَا تَرْوُونَ أَنْتُمْ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنَّ رَجُلًا جَاءَ يَسْتَعْدِيهِ عَلَى أَبِيهِ فِي مِثْلِ هَذَا فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْتَ وَ مَالُكَ لِأَبِيكَ قَالُوا بَلَى فَقُلْتُ لَهُمْ فَكَيْفَ يَكُونُ هَذَا وَ هُوَ وَ مَالُهُ لِأَبِيهِ وَ لَا يَجُوزُ نِكَاحُهُ [عَلَيْهِ]
He-asws said: ‘Then he turned towards me-asws, so he said, ‘What are you-asws saying, O Abu Abdullah-asws?’ So when he asked me-asws, I-asws turned towards the ones who had answered him, so I-asws said to them: ‘Is it not among what you are reporting from Rasool-Allah-saww, that a man came over to him-saww claiming upon his father, in a situation similar to this, so Rasool-Allah-saww said to him: ‘You and your wealth are for your father?’ They said, ‘Yes’. So I-asws said to them: ‘So how can this be and he as well as his wealth is for his father, and his (grand-father’s) marriage is not allowed upon him?’
قَالَ فَأَخَذَ بِقَوْلِهِمْ وَ تَرَكَ قَوْلِي .
He-asws said: ‘But, he took to their words, and neglected my-asws words’.[193]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ [جَمِيعاً] عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا زَوَّجَ الْأَبُ وَ الْجَدُّ كَانَ التَّزْوِيجُ لِلْأَوَّلِ فَإِنْ كَانَ جَمِيعاً فِي حَالٍ وَاحِدَةٍ فَالْجَدُّ أَوْلَى .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, form Hisham Bin Salim, and Muhammad Bin Hakeym,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the father and the grand-father gives in marriage, the (valid) marriage would be of the first one. So if it was together, in one situation, so the grand-father is higher’.[194]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ أَبَانٍ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْجَدَّ إِذَا زَوَّجَ ابْنَةَ ابْنِهِ وَ كَانَ أَبُوهَا حَيّاً وَ كَانَ الْجَدُّ مَرْضِيّاً جَازَ قُلْنَا فَإِنْ هَوِيَ أَبُو الْجَارِيَةِ هَوًى وَ هَوِيَ الْجَدُّ هَوًى وَ هُمَا سَوَاءٌ فِي الْعَدْلِ وَ الرِّضَا قَالَ أَحَبُّ إِلَيَّ أَنْ تَرْضَى بِقَوْلِ الْجَدِّ .
Humeyd Bin Ziyad, form Al Hassan Bin Muhammad Bin Sama’at, from Ja’far Bin Sama’at, from Aban, from Al Fazl Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws having said: ‘The grand-father, when he gets the daughter of his son married, and her father was alive, and the grand-father was sick, it is allowed’. We said, ‘Supposing the father of the girl desires (one man) and the grand-father desires (another man), and they are both equal in the justice, and the consent?’ He-asws said: ‘It would be more beloved to me-asws if she was pleased with the word of the grand-father’.[195]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا زَوَّجَ الرَّجُلُ فَأَبَى ذَلِكَ وَالِدُهُ فَإِنَّ تَزْوِيجَ الْأَبِ جَائِزٌ وَ إِنْ كَرِهَ الْجَدُّ لَيْسَ هَذَا مِثْلَ الَّذِي يَفْعَلُهُ الْجَدُّ ثُمَّ يُرِيدُ الْأَبُ أَنْ يَرُدَّهُ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Al Husayn, from Abu Al Abbas,
(It has been narrated) from Abu Abdullah-asws having said: ‘If the man gets (his daughter) married, but his father refuses that, so the marriage of the father is allowed, even if the grand-father dislikes it. This is not like which the grand-father does, then the father wants to reject it’.[196]
باب الْمَرْأَةِ يُزَوِّجُهَا وَلِيَّانِ غَيْرُ الْأَبِ وَ الْجَدِّ كُلُّ وَاحِدٍ مِنْ رَجُلٍ آخَرَ
Chapter 58 – The woman is married off by two guardians, apart from the father and the grand-father, each one to another man
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي امْرَأَةٍ أَنْكَحَهَا أَخُوهَا رَجُلًا ثُمَّ أَنْكَحَتْهَا أُمُّهَا بَعْدَ ذَلِكَ رَجُلًا وَ خَالُهَا أَوْ أَخٌ لَهَا صَغِيرٌ فَدُخِلَ بِهَا فَحَبِلَتْ فَاحْتَكَمَا فِيهَا فَأَقَامَ الْأَوَّلُ الشُّهُودَ فَأَلْحَقَهَا بِالْأَوَّلِ وَ جَعَلَ لَهَا الصَّدَاقَيْنِ جَمِيعاً وَ مَنَعَ زَوْجَهَا الَّذِي حُقَّتْ لَهُ أَنْ يَدْخُلَ بِهَا حَتَّى تَضَعَ حَمْلَهَا ثُمَّ أَلْحَقَ الْوَلَدَ بِأَبِيهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding a woman whose brother got her married to a man, then her mother got her married after that to a (another) man, and her maternal uncle, or a brother of her’s was young. So he (the second husband) had union with her, and she fell pregnant. So he-asws judged between the two of them. So the first one established witnesses, so he-asws attached her with the first one, and made two dowers to be for her, altogether, and forbade her husband who justified it that he should copulate with her until she places her burden (gives birth). Then he-asws attached the child with its father’.[197]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ وَلِيدٍ بَيَّاعِ الْأَسْفَاطِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا عِنْدَهُ عَنْ جَارِيَةٍ كَانَ لَهَا أَخَوَانِ زَوَّجَهَا الْأَكْبَرُ بِالْكُوفَةِ وَ زَوَّجَهَا الْأَصْغَرُ بِأَرْضٍ أُخْرَى قَالَ الْأَوَّلُ بِهَا أَوْلَى إِلَّا أَنْ يَكُونَ الْآخَرُ قَدْ دَخَلَ بِهَا فَإِنْ دَخَلَ بِهَا فَهِيَ امْرَأَتُهُ وَ نِكَاحُهُ جَائِزٌ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan altogether, from Safwan, from Ibn Muskan, from Waleed Baya Al Asfaat who said,
‘Abu Abdullah-asws was asked and I was in his-asws presence, about a girl who had brothers, and the elder one got her married in Al-Kufa, and the younger one got her married in another land. He-asws said: ‘The first is one who is higher with her, except if it so happened that the later one had had union with her. So if he had had union with her, so she is his wife, and his marriage is allowed’.[198]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ سَأَلَهُ رَجُلٌ عَنْ رَجُلٍ مَاتَ وَ تَرَكَ أَخَوَيْنِ وَ الْبِنْتَ وَ الِابْنَةُ صَغِيرَةٌ فَعَمَدَ أَحَدُ الْأَخَوَيْنِ الْوَصِيُّ فَزَوَّجَ الِابْنَةَ مِنِ ابْنِهِ ثُمَّ مَاتَ أَبُو الِابْنِ الْمُزَوَّجِ فَلَمَّا أَنْ مَاتَ قَالَ الْآخَرُ أَخِي لَمْ يُزَوِّجْ ابْنَهُ فَزَوَّجَ الْجَارِيَةَ مِنِ ابْنِهِ فَقِيلَ لِلْجَارِيَةِ أَيُّ الزَّوْجَيْنِ أَحَبُّ إِلَيْكِ الْأَوَّلُ أَوِ الْآخَرُ قَالَتِ الْآخَرُ ثُمَّ إِنَّ الْأَخَ الثَّانِيَ مَاتَ وَ لِلْأَخِ الْأَوَّلِ ابْنٌ أَكْبَرُ مِنَ الِابْنِ الْمُزَوَّجِ فَقَالَ لِلْجَارِيَةِ اخْتَارِي أَيُّهُمَا أَحَبُّ إِلَيْكِ الزَّوْجُ الْأَوَّلُ أَوِ الزَّوْجُ الْآخَرُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie who said,
‘A man asked him-asws about a man who died and left two brothers and the daughter, and the daughter was young. So one of the brothers was the executor of the will, so he got the daughter married to his own son. Then the father who got the son married, died. So when he died, the other brother said, ‘He did not get his son married, so he got the girl married to his own son. So it was said to the girl, which of the two husbands is more beloved to you, the former or the later?’ She said, ‘The later’. Then the second brother died, and for the first brother was son older than the son of the one who had given in marriage. So he said to the girl, ‘Choose which of the two is more beloved to you, the first husband or the last?’
فَقَالَ الرِّوَايَةُ فِيهَا أَنَّهَا لِلزَّوْجِ الْأَخِيرِ وَ ذَلِكَ أَنَّهَا [تَكُونُ] قَدْ كَانَتْ أَدْرَكَتْ حِينَ زَوَّجَهَا وَ لَيْسَ لَهَا أَنْ تَنْقُضَ مَا عَقَدَتْهُ بَعْدَ إِدْرَاكِهَا .
So he (the narrator) said, ‘The report has in it that she is for the later husband, and that is because she had happened to have reached adulthood when she was married off, and it is not for her that she breaks what she had bonded to, after her adulthood’.[199] (p.s. – This is not a Hadeeth)
باب الْمَرْأَةِ تُوَلِّي أَمْرَهَا رَجُلًا لِيُزَوِّجَهَا مِنْ رَجُلٍ فَزَوَّجَهَا مِنْ غَيْرِهِ
Chapter 59 – The woman turn her affair to a man to get her married off to a man, but he marries her off to someone else
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ وَلَّتْ أَمْرَهَا رَجُلًا فَقَالَتْ زَوِّجْنِي فُلَاناً فَقَالَ إِنِّي لَا أُزَوِّجُكِ حَتَّى تُشْهِدِي لِي أَنَّ أَمْرَكِ بِيَدِي فَأَشْهَدَتْ لَهُ فَقَالَ عِنْدَ التَّزْوِيجِ لِلَّذِي يَخْطُبُهَا يَا فُلَانُ عَلَيْكَ كَذَا وَ كَذَا قَالَ نَعَمْ فَقَالَ هُوَ لِلْقَوْمِ اشْهَدُوا أَنَّ ذَلِكَ لَهَا عِنْدِي وَ قَدْ زَوَّجْتُهَا نَفْسِي فَقَالَتِ الْمَرْأَةُ لَا وَ لَا كَرَامَةَ وَ مَا أَمْرِي إِلَّا بِيَدِي وَ مَا وَلَّيْتُكَ أَمْرِي إِلَّا حَيَاءً مِنَ الْكَلَامِ قَالَ تُنْزَعُ مِنْهُ وَ تُوجَعُ رَأْسُهُ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether, from IBn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding a woman who authorised her matter to a man, so she said, ‘Get me married to so and so’. So he said, ‘I will not get you married until you bear witness for me that your matter is in my hands’. So she bore witness for him. So he said during the marriage to the one who had proposed to her, ‘O so and so, upon you is such and such (a debt)’. He said, ‘Yes’. So he said to the group of people who were present, ‘That is present for her with me, and that I have married her myself’. So the woman said, ‘No, and there is no prestige, and my command is not except in my own hands, and I had not authorised my command to you except due to embarrassment from the speaking (myself)’. He-asws said: ‘She would be snatched away from him, and he should be given a (knock on the) head (to be shamed)’.
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Abu Al Sabbah Al Kinany, from Abu Abdullah-asws – similar to it.[200]
باب أَنَّ الصِّغَارَ إِذَا زُوِّجُوا لَمْ يَأْتَلِفُوا
Chapter 60 – The young ones, when they are married off, would not be harmonising
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قِيلَ لَهُ إِنَّا نُزَوِّجُ صِبْيَانَنَا وَ هُمْ صِغَارٌ قَالَ فَقَالَ إِذَا زُوِّجُوا وَ هُمْ صِغَارٌ لَمْ يَكَادُوا يَتَأَلَّفُوا .
Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Ali Bin Ibrahim, from his father, altogether, from Ibn Abu Umeyr, form Hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws or Abu Al Hassan-asws, said, ‘It was said to him-asws (by the narrator that) ‘We tend to get our your children married when they are young’. So he-asws said: ‘When they are married and they are small, they fail to develop good relationship’.[201]
باب الْحَدِّ الَّذِي يُدْخَلُ بِالْمَرْأَةِ فِيهِ
Chapter 61 – The (age) limit which the woman can be had union with
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يُدْخَلُ بِالْجَارِيَةِ حَتَّى يَأْتِيَ لَهَا تِسْعُ سِنِينَ أَوْ عَشْرُ سِنِينَ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem Bin Amro, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘One cannot have a union with the girl until there come to her nine years or ten years’.[202]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِذَا تَزَوَّجَ الرَّجُلُ الْجَارِيَةَ وَ هِيَ صَغِيرَةٌ فَلَا يَدْخُلْ بِهَا حَتَّى يَأْتِيَ لَهَا تِسْعُ سِنِينَ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man gets married to the girl and she is young, so he should not had union with her until there come to her nine years’.[203]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يُدْخَلْ بِالْجَارِيَةِ حَتَّى يَأْتِيَ لَهَا تِسْعُ سِنِينَ أَوْ عَشْرُ سِنِينَ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Safwan Bin Yahya, from Musa Bin Bakr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘One cannot have a union with the girl until there come to her nine years, or ten years’.[204]
عَنْهُ عَنْ زَكَرِيَّا الْمُؤْمِنِ أَوْ بَيْنَهُ وَ بَيْنَهُ رَجُلٌ وَ لَا أَعْلَمُهُ إِلَّا حَدَّثَنِي عَنْ عَمَّارٍ السِّجِسْتَانِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لِمَوْلًى لَهُ انْطَلِقْ فَقُلْ لِلْقَاضِي قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَدُّ الْمَرْأَةِ أَنْ يُدْخَلَ بِهَا عَلَى زَوْجِهَا ابْنَةُ تِسْعِ سِنِينَ .
From him, from Zakariyya Al Momin, or between him and a man and I do not know except that he narrated to me from Ammar Al Sajistany who said,
‘I heard Abu Abdullah-asws saying to a slave of his-asws, ‘Go and say to the judge: ‘Rasool-Allah-saww said: ‘A limit of the woman that she can be slept with by her husband, is a girl of nine years’.[205]
باب الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ يَتَزَوَّجُ ابْنُهُ ابْنَتَهَا
Chapter 62 – The man marries the woman, and his son marries her daughter
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ ثُمَّ خَلَفَ عَلَيْهَا رَجُلٌ بَعْدُ فَوَلَدَتْ لِلْآخَرِ هَلْ يَحِلُّ وَلَدُهَا مِنَ الْآخَرِ لِوَلَدِ الْأَوَّلِ مِنْ غَيْرِهَا قَالَ نَعَمْ
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ays Bin Al Qasim,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the man who divorced his wife, then she was married by a man afterwards, so she gave birth for the later one. Are her children from the later one Permissible unto the children of the former one, from other than herself?’ He-asws said: ‘Yes’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ أَعْتَقَ سُرِّيَّةً لَهُ ثُمَّ خَلَفَ عَلَيْهَا رَجُلٌ بَعْدَهُ ثُمَّ وَلَدَتْ لِلْآخَرِ هَلْ يَحِلُّ وَلَدُهَا لِوَلَدِ الَّذِي أَعْتَقَهَا قَالَ نَعَمْ .
He (the narrator) said, ‘And I asked him-asws about a man who freed a concubine of his, then she was married by a man afterwards, then she gave birth for the later one. Are her children Permissible for the one who freed her?’ He-asws said: ‘Yes’.[206]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ وَ أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ لَهُ الْجَارِيَةُ يَقَعُ عَلَيْهَا يَطْلُبُ وَلَدَهَا فَلَمْ يُرْزَقْ مِنْهَا وَلَداً فَوَهَبَهَا لِأَخِيهِ أَوْ بَاعَهَا فَوَلَدَتْ لَهُ أَوْلَاداً أَ يُزَوِّجُ وَلَدَهُ مِنْ غَيْرِهَا وَلَدَ أَخِيهِ مِنْهَا فَقَالَ أَعِدْ عَلَيَّ فَأَعَدْتُ عَلَيْهِ فَقَالَ لَا بَأْسَ بِهِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwa, and Ahmad Bin Muhammad Al Asimy, form Ali Bin Al Hassan Bin Fazzal, from Al Abbas Bin Aamir, from Safwan Bin Yahya, from Shuayb Al Aqarquqy who said,
‘I asked Abu Abdullah-asws about the man who happened to have the slave girl for him. He fell upon her seeking her child, but was not Graced with a child from her. So he gifted her to his brother, or sold her, so she gave birth to children for him. Can his children from other than her marry the children of his brother from her?’ So he-asws said: ‘He-asws told me to repeat it, so I repeated it to him-asws. So he-asws said : ‘There is no problem with it’.[207]
وَ عَنْهُ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ الصَّيْرَفِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ هَذِهِ الْمَسْأَلَةِ فَقَالَ كَرِّرْهَا عَلَيَّ قُلْتُ لَهُ إِنَّهُ كَانَتْ لِي جَارِيَةٌ فَلَمْ تُرْزَقْ مِنِّي وَلَداً فَبِعْتُهَا فَوَلَدَتْ مِنْ غَيْرِي وَلَداً وَ لِي وَلَدٌ مِنْ غَيْرِهَا فَأُزَوِّجُ وَلَدِي مِنْ غَيْرِهَا وَلَدَهَا قَالَ تُزَوِّجُ مَا كَانَ لَهَا مِنْ وَلَدٍ قَبْلَكَ يَقُولُ قَبْلَ أَنْ يَكُونَ لَكَ
And from him, from Al Husayn Bin Khalid Al Sayrafi who said,
‘I asked Abu Al-Hassan-asws about this problem, so he-asws said: ‘Repeat it to me-asws’. I said to him-asws, ‘There used to be a slave girl for me, but she was not Graced with a child from me. So I sold her, and she gave birth to children from someone else, and for me are children from other than her. So, can I give my children from other than her in marriage to her children?’ He-asws said: ‘You can give in marriage to what was for her from the children before you, before she came to be for you’.[208]
وَ عَنْهُ عَنْ زَيْدِ بْنِ الْجُهَيْمِ الْهِلَالِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ يُزَوِّجُ ابْنَهُ ابْنَتَهَا فَقَالَ إِنْ كَانَتِ الِابْنَةُ لَهَا قَبْلَ أَنْ يَتَزَوَّجَ بِهَا فَلَا بَأْسَ .
And from him, from Zayd Bin Al Juhaym Al Hilaly who said,
‘I asked Abu Abdullah-asws about the man who married the woman, and his son married her daughter. So he-asws said: ‘If the daughter was for her before he married her, so there is no problem’.[209]
باب تَزْوِيجِ الصِّبْيَانِ
Chapter 63 – Marriage of the children
مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُزَوِّجُ ابْنَهُ وَ هُوَ صَغِيرٌ قَالَ لَا بَأْسَ قُلْتُ يَجُوزُ طَلَاقُ الْأَبِ قَالَ لَا قُلْتُ عَلَى مَنِ الصَّدَاقُ قَالَ عَلَى الْأَبِ إِنْ كَانَ ضَمِنَهُ لَهُمْ وَ إِنْ لَمْ يَكُنْ ضَمِنَهُ فَهُوَ عَلَى الْغُلَامِ إِلَّا أَنْ لَا يَكُونَ لِلْغُلَامِ مَالٌ فَهُوَ ضَامِنٌ لَهُ وَ إِنْ لَمْ يَكُنْ ضَمِنَ وَ قَالَ إِذَا زَوَّجَ الرَّجُلُ ابْنَهُ فَذَلِكَ إِلَى أَبِيهِ وَ إِذَا زَوَّجَ الِابْنَةَ جَازَ.
Muhammad Bin Yahya, form Abdullah Bin Muhammad, from Ali Bin Al hakam, from Aban Bin Usman, from Al Fazl Bin Abdul Malik who said,
‘I asked Abu Abdullah-asws about the man who got his son married and he was young. He-asws said: ‘There is no problem’. I said, ‘Is a divorce of the father allowed?’ He-asws said: ‘No’. I said, ‘Upon whom is the dower?’ He-asws said: ‘Upon the father, if he was responsible for him to them, and if he did not happen to be responsible for it, so it would be upon the boy, unless there does not happen to be any wealth for the boy, so he would be responsible for it, even if he did not take responsibility for it (the marriage)’. And he-asws said: ‘When the man gets his son married, so that is up to him (the son), and when he gets his daughter married, so it is allowed’.[210]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُزَوِّجُ ابْنَهُ وَ هُوَ صَغِيرٌ قَالَ إِنْ كَانَ لِابْنِهِ مَالٌ فَعَلَيْهِ الْمَهْرُ وَ إِنْ لَمْ يَكُنْ لِلِابْنِ مَالٌ فَالْأَبُ ضَامِنُ الْمَهْرِ ضَمِنَ أَوْ لَمْ يَضْمَنْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Abdullah Bin Bukeyr, form Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws about the man who got his son married and he was young. He-asws said: ‘If there was wealth for his son, so the dower is upon him, and there did not happen to be any wealth for the son, so the father is responsible for the dower, whether he undertakes the responsibility or does not undertake the responsibility’.[211]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَ لَهُ وُلْدٌ فَزَوَّجَ مِنْهُمُ اثْنَيْنِ وَ فَرَضَ الصَّدَاقَ ثُمَّ مَاتَ مِنْ أَيْنَ يُحْسَبُ الصَّدَاقُ مِنْ جُمْلَةِ الْمَالِ أَوْ مِنْ حِصَّتِهِمَا قَالَ مِنْ جَمِيعِ الْمَالِ إِنَّمَا هُوَ بِمَنْزِلَةِ الدَّيْنِ .
Muhammad Bin Yahya, form Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws), said, ‘I asked him-asws about a man who has children for him, so he got them married, and the dower was necessitated. Then he died. So, from where would the dower be reckoned to be from, the entirety of the wealth, or from their respective shares?’ He-asws said: ‘From the entirety of the wealth. But rather, it is at the status of the debts’.[212]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ غُلَامٍ وَ جَارِيَةٍ زَوَّجَهُمَا وَلِيَّانِ لَهُمَا وَ هُمَا غَيْرُ مُدْرِكَيْنِ فَقَالَ النِّكَاحُ جَائِزٌ وَ أَيُّهُمَا أَدْرَكَ كَانَ لَهُ الْخِيَارُ وَ إِنْ مَاتَا قَبْلَ أَنْ يُدْرِكَا فَلَا مِيرَاثَ بَيْنَهُمَا وَ لَا مَهْرَ إِلَّا أَنْ يَكُونَا قَدْ أَدْرَكَا وَ رَضِيَا
A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda Al Haza’a who said,
‘I asked Abu Ja’far-asws about a boy and a girl who were both married by their guardians, and both of them were without adulthood. So he-asws said: ‘The marriage is valid, and whichever of the two matures, would have the choice for it, and if they were to die before they mature, so there would be no inheritance between the two, nor any dower, except if both had matured and were both pleased (with the marriage)’.
قُلْتُ فَإِنْ أَدْرَكَ أَحَدُهُمَا قَبْلَ الْآخَرِ قَالَ يَجُوزُ ذَلِكَ عَلَيْهِ إِنْ هُوَ رَضِيَ قُلْتُ فَإِنْ كَانَ الرَّجُلُ الَّذِي أَدْرَكَ قَبْلَ الْجَارِيَةِ وَ رَضِيَ بِالنِّكَاحِ ثُمَّ مَاتَ قَبْلَ أَنْ تُدْرِكَ الْجَارِيَةُ أَ تَرِثُهُ قَالَ نَعَمْ يُعْزَلُ مِيرَاثُهَا مِنْهُ حَتَّى تُدْرِكَ فَتَحْلِفَ بِاللَّهِ مَا دَعَاهَا إِلَى أَخْذِ الْمِيرَاثِ إِلَّا رِضَاهَا بِالتَّزْوِيجِ ثُمَّ يُدْفَعُ إِلَيْهَا الْمِيرَاثُ وَ نِصْفُ الْمَهْرِ
I said, ‘Supposing one of the matures before the other?’ He-asws said: ‘That (marriage) would be allowed upon him if he was pleased’. I said, ‘Supposing the man who had matured before the girl, and was pleased with the marriage, then he died before the girl had matured, would she inherit him?’ He-asws said: ‘Yes, her inheritance from him would be isolated until she matures. So she would have to swear an oath by Allah-azwj, what she is claiming for to take the inheritance (will only be given to her upon) her agreement with the marriage. Then the inheritance would be handed over to her, and half the dower’.
قُلْتُ فَإِنْ مَاتَتِ الْجَارِيَةُ وَ لَمْ تَكُنْ أَدْرَكَتْ أَ يَرِثُهَا الزَّوْجُ الْمُدْرِكُ قَالَ لَا لِأَنَّ لَهَا الْخِيَارَ إِذَا أَدْرَكَتْ قُلْتُ فَإِنْ كَانَ أَبُوهَا هُوَ الَّذِي زَوَّجَهَا قَبْلَ أَنْ تُدْرِكَ قَالَ يَجُوزُ عَلَيْهَا تَزْوِيجُ الْأَبِ وَ يَجُوزُ عَلَى الْغُلَامِ وَ الْمَهْرُ عَلَى الْأَبِ لِلْجَارِيَةِ .
I said, ‘Supposing the girl died and she had not matured yet, would the mature husband inherit her?’ He-asws said: ‘No, because for her was the choice when she matured’. I said, ‘Supposing her father was the one who had got her married before she had matured?’ He-asws said: ‘The married of the father would be allowed upon her, and it would be allowed upon the boy, and the dower would be upon the father for the girl’.[213]
باب الرَّجُلِ يَهْوَى امْرَأَةً وَ يَهْوَى أَبَوَاهُ غَيْرَهَا
Chapter 64 – The man desires a woman, and his parents desire (him to marry) someone else
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ حَبِيبٍ الْخَثْعَمِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي أُرِيدُ أَنْ أَتَزَوَّجَ امْرَأَةً وَ إِنَّ أَبَوَيَّ أَرَادَا غَيْرَهَا قَالَ تَزَوَّجِ الَّتِي هَوِيتَ وَ دَعِ الَّتِي يَهْوَى أَبَوَاكَ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ali Bin Al Hassan Bin Rabaat, from Habeeb Al Khash’amy, from Ibn Abu Yafour,
Abu Abdullah-asws, said, ‘I said to him-asws, ‘I want to marry a woman, and my parents want someone else’. He-asws said: ‘Marry the one who (you) desire and leave the one whom your parents desire’.[214]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْحَضْرَمِيِّ عَنِ الْكَاهِلِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ زَوَّجَتْهُ أُمُّهُ وَ هُوَ غَائِبٌ قَالَ النِّكَاحُ جَائِزٌ إِنْ شَاءَ الْمُتَزَوِّجُ قَبِلَ وَ إِنْ شَاءَ تَرَكَ فَإِنْ تَرَكَ الْمُتَزَوِّجُ تَزْوِيجَهُ فَالْمَهْرُ لَازِمٌ لِأُمِّهِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ismail Bin Sahl, from Al Hassan Bin Muhammad Al Hazramy, from Al Kahily, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having been asked about a man whose mother got him married and he was absent. He-asws said : ‘The marriage is allowed. If he so desires to, the married one can accept, but if he so desires to he leaves. So, if the married one were to leave his marriage, so the dower would be necessitated upon his mother’.[215]
باب الشَّرْطِ فِي النِّكَاحِ وَ مَا يَجُوزُ مِنْهُ وَ مَا لَا يَجُوزُ
Chapter 65 – The stipulation regarding the marriage, and what is allowed from it, and what is not allowed
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ إِلَى أَجَلٍ مُسَمًّى فَإِنْ جَاءَ بِصَدَاقِهَا إِلَى أَجَلٍ مُسَمًّى فَهِيَ امْرَأَتُهُ وَ إِنْ لَمْ يَأْتِ بِصَدَاقِهَا إِلَى الْأَجَلِ فَلَيْسَ لَهُ عَلَيْهَا سَبِيلٌ وَ ذَلِكَ شَرْطُهُمْ بَيْنَهُمْ حِينَ أَنْكَحُوهُ فَقَضَى لِلرَّجُلِ أَنَّ بِيَدِهِ بُضْعَ امْرَأَتِهِ وَ أَحْبَطَ شَرْطَهُمْ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Ahmad Bin Muhammad Bin Abu Nasr, from Aasim Bin Humeyd, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws regarding the man who married the woman to a specified term, so if he were to come with her dower to the specified term, so she is his wife, but if he does not give her dower to a specified term, so there is no way for him upon her, and that is their stipulation between them when they got married. So he-asws judged for the man that in his hand is his wife, and their stipulation falls (void)’.[216]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ يَشْتَرِطُ لَهَا أَنْ لَا يُخْرِجَهَا مِنْ بَلَدِهَا قَالَ يَفِي لَهَا بِذَلِكَ أَوْ قَالَ يَلْزَمُهُ ذَلِكَ.
Muhammad Bin Yahya, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ibn Abu Umeyr, from Hisham Bin Sali, from Abu Al Abbas,
(It has been narrated) from Abu Abdullah-asws regarding the man who married the woman and he stipulated to her than he would not be taking her out from her city. He-asws said: ‘He has to fulfil with that to her’, or said: ‘That would be necessitated upon him’.[217]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ شَرَطَ عَلَيْهَا أَنْ يَأْتِيَهَا إِذَا شَاءَ وَ يُنْفِقَ عَلَيْهَا شَيْئاً مُسَمًّى كُلَّ شَهْرٍ قَالَ لَا بَأْسَ بِهِ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who married a woman and stipulated upon her that he would be coming to her whenever he so desires to, and he would be spending upon her a specified amount every month. He-asws said: ‘There is no problem’.[218]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنِ الْمَهَارِيَّةِ يَشْتَرِطُ عَلَيْهَا عِنْدَ عُقْدَةِ النِّكَاحِ أَنْ يَأْتِيَهَا مَتَى شَاءَ كُلَّ شَهْرٍ وَ كُلَّ جُمْعَةٍ يَوْماً وَ مِنَ النَّفَقَةِ كَذَا وَ كَذَا قَالَ لَيْسَ ذَلِكَ الشَّرْطُ بِشَيْءٍ وَ مَنْ تَزَوَّجَ امْرَأَةً فَلَهَا مَا لِلْمَرْأَةِ مِنَ النَّفَقَةِ وَ الْقِسْمَةِ وَ لَكِنَّهُ إِذَا تَزَوَّجَ امْرَأَةً فَخَافَتْ مِنْهُ نُشُوزاً أَوْ خَافَتْ أَنْ يَتَزَوَّجَ عَلَيْهَا أَوْ يُطَلِّقَهَا فَصَالَحَتْهُ مِنْ حَقِّهَا عَلَى شَيْءٍ مِنْ نَفَقَتِهَا أَوْ قِسْمَتِهَا فَإِنَّ ذَلِكَ جَائِزٌ لَا بَأْسَ بِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara who said,
‘Abu Ja’far-asws was asked about the skilful woman who is stipulated upon during the marriage tie and he would be coming to her whenever he so desires to, and every Friday during the day, and from the expenses would be such and such for her’. He-asws said: ‘That stipulation is not with anything valid, and the one who marries a woman, so for her is whatever is for the women from the expenses, and the share (of her time), but when a woman gets married, so she fears ill-conduct from him, or she fears that he might marry (an additional wife) upon her, or he would divorce her, so she reconciles with him from her rights upon something from her expenses, or her share (of her time), so that would be allowed, there being no problem with it’.[219]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَقُولُ لِعَبْدِهِ أُعْتِقُكَ عَلَى أَنْ أُزَوِّجَكَ ابْنَتِي فَإِنْ تَزَوَّجْتَ أَوْ تَسَرَّيْتَ عَلَيْهَا فَعَلَيْكَ مِائَةُ دِينَارٍ فَأَعْتَقَهُ عَلَى ذَلِكَ وَ تَسَرَّى أَوْ تَزَوَّجَ قَالَ عَلَيْهِ شَرْطُهُ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Ala’a Bin Razeyn, form Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding the man who is saying to his slave, ‘I will free you upon a stipulation that I would get you married to my daughter. So if you were to marry (an additional wife) or a concubine upon her, so upon you would be one hundred Dinars (to pay)’. So he frees him upon that, and he either keeps a concubime or marries (an additional wife)?’ He-asws said: ‘Upon him is his stipulation’.[220]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ أَنَّ ضُرَيْساً كَانَتْ تَحْتَهُ بِنْتُ حُمْرَانَ فَجَعَلَ لَهَا أَنْ لَا يَتَزَوَّجَ عَلَيْهَا وَ أَنْ لَا يَتَسَرَّى أَبَداً فِي حَيَاتِهَا وَ لَا بَعْدَ مَوْتِهَا عَلَى أَنْ جَعَلَتْ لَهُ هِيَ أَنْ لَا تَتَزَوَّجَ بَعْدَهُ وَ جَعَلَا عَلَيْهِمَا مِنَ الْهَدْيِ وَ الْحَجِّ وَ الْبُدْنِ وَ كُلَّ مَالِهِمَا فِي الْمَسَاكِينِ إِنْ لَمْ يَفِ كُلُّ وَاحِدٍ مِنْهُمَا لِصَاحِبِهِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muhsa Bin Bakr, from Zurara that,
‘Under Zureys (as a wife) was a daughter of Humran, so he made it for her that he would not marry (an additional wife) upon her, and that he would not keep a concubine, ever, during her lifetime, nor after her death, upon a stipulation that she would make it for him that she would neither marry after him, and they both made it upon themselves, from the sacrifice, and the Hajj, and the sacrificial animal, and every wealth of his/hers to be for the poor, if one of them was not loyal to the other.
ثُمَّ إِنَّهُ أَتَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَذَكَرَ ذَلِكَ لَهُ فَقَالَ إِنَّ لِابْنَةِ حُمْرَانَ لَحَقّاً وَ لَنْ يَحْمِلَنَا ذَلِكَ عَلَى أَنْ لَا نَقُولَ لَكَ الْحَقَّ اذْهَبْ وَ تَزَوَّجْ وَ تَسَرَّ فَإِنَّ ذَلِكَ لَيْسَ بِشَيْءٍ وَ لَيْسَ شَيْءٌ عَلَيْكَ وَ لَا عَلَيْهَا وَ لَيْسَ ذَلِكَ الَّذِي صَنَعْتُمَا بِشَيْءٍ فَجَاءَ فَتَسَرَّى وَ وُلِدَ لَهُ بَعْدَ ذَلِكَ أَوْلَادٌ .
Then he went over to Abu Abdullah-asws, so he mentioned that to him-asws. So he-asws said: ‘For the daughter of Humran are rights, and we-asws would never burden that upon a stipulation that we-asws would not be speaking. For you are rights. Go and marry, and keep a concubine, for that (stipulation of hers) is not with anything (valid) upon you, nor upon her, and that which the two of you have done, is not with anything’. So he went, and kept a concubine, and the children were born for him after that’.[221]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ نَكَحَهَا رَجُلٌ فَأَصْدَقَتْهُ الْمَرْأَةُ وَ شَرَطَتْ عَلَيْهِ أَنَّ بِيَدِهَا الْجِمَاعَ وَ الطَّلَاقَ فَقَالَ خَالَفَ السُّنَّةَ وَ وَلَّى الْحَقَّ مَنْ لَيْسَ أَهْلَهُ وَ قَضَى أَنَّ عَلَى الرَّجُلِ الصَّدَاقَ وَ أَنَّ بِيَدِهِ الْجِمَاعَ وَ الطَّلَاقَ وَ تِلْكَ السُّنَّةُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, form Ibn Bukeyr, from one of our companions,
(It has been narrated) from Abu Abdullah-asws regarding a woman who got married to a man, so the woman kept a dower and stipulated upon him that the union and the divorce would be in her hands’. So he-asws said: ‘He would be opposing the Sunnah and he has placed the right upon the one who is not rightful for it, and the judgement is that upon the man is the dower, and that in his hand would be the union and the divorce, and that is the Sunnah’.[222]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ بُزُرْجَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ( عليه السلام ) وَ أَنَا قَائِمٌ جَعَلَنِيَ اللَّهُ فِدَاكَ إِنَّ شَرِيكاً لِي كَانَتْ تَحْتَهُ امْرَأَةٌ فَطَلَّقَهَا فَبَانَتْ مِنْهُ فَأَرَادَ مُرَاجَعَتَهَا وَ قَالَتِ الْمَرْأَةُ لَا وَ اللَّهِ لَا أَتَزَوَّجُكَ أَبَداً حَتَّى تَجْعَلَ اللَّهَ لِي عَلَيْكَ أَلَّا تُطَلِّقَنِي وَ لَا تَزَوَّجَ عَلَيَّ قَالَ وَ فَعَلَ قُلْتُ نَعَمْ قَدْ فَعَلَ جَعَلَنِيَ اللَّهُ فِدَاكَ
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Mansour Bin Buzurj who said,
‘I said to Abu Al-Hassan Musa-asws, and I was standing, ‘May Allah-azwj Make me to be sacrificed for you-asws! A partner of mine had a wife under him, so he divorced her. She became irrevocably divorced from him. Then he wanted to return to her, and the woman said, ‘No, by Allah-azwj, I will not marry you ever until you Make Allah-azwj to be upon you that you will not divorce me, nor will you marry (an additional wife) upon me’. He-asws said: ‘And he did so?’ I said, ‘Yes, has done it, may Allah-azwj Make me to be sacrificed for you-asws!’.
قَالَ بِئْسَ مَا صَنَعَ وَ مَا كَانَ يُدْرِيهِ مَا وَقَعَ فِي قَلْبِهِ فِي جَوْفِ اللَّيْلِ أَوِ النَّهَارِ ثُمَّ قَالَ لَهُ أَمَّا الْآنَ فَقُلْ لَهُ فَلْيُتِمَّ لِلْمَرْأَةِ شَرْطَهَا فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ الْمُسْلِمُونَ عِنْدَ شُرُوطِهِمْ قُلْتُ جُعِلْتُ فِدَاكَ إِنِّي أَشُكُّ فِي حَرْفٍ فَقَالَ هُوَ عِمْرَانُ يَمُرُّ بِكَ أَ لَيْسَ هُوَ مَعَكَ بِالْمَدِينَةِ فَقُلْتُ بَلَى قَالَ فَقُلْ لَهُ فَلْيَكْتُبْهَا وَ لْيَبْعَثْ بِهَا إِلَيَّ
He-asws said: ‘Evil is what he has done, and he does not know what may occur in his heart in the middle of the night or the day’. Then he-asws said: ‘As for not, so say to him: ‘Complete for the woman, her stipulation, for Rasool-Allah-saww said: ‘The Muslims are (bound) by their stipulations’. I said, ‘May I be sacrificed for you-asws, I have doubts regarding the distortions’. So he-asws said: ‘Is it not Imran who passes by you, is he not with you in Al-Medina?’ So I said, ‘Yes’. He-asws said: ‘So tell him to write with it, and let him send it to me-asws’.
فَجَاءَنَا عِمْرَانُ بَعْدَ ذَلِكَ فَكَتَبْنَاهَا لَهُ وَ لَمْ يَكُنْ فِيهَا زِيَادَةٌ وَ لَا نُقْصَانٌ فَرَجَعَ بَعْدَ ذَلِكَ فَلَقِيَنِي فِي سُوقِ الْحَنَّاطِينَ فَحَكَّ مَنْكِبَهُ بِمَنْكِبِي فَقَالَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ قُلْ لِلرَّجُلِ يَفِي بِشَرْطِهِ .
So Imran came over to us after than, so we wrote it for him, and there was neither any increase of reduction. So he returned after that and met me in the flour market, so I bumped his shoulder with my shoulder, so he said, ‘He-asws conveys the greetings, and he-asws is saying to you: ‘Tell the man to be loyal to his stipulation’.[223]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سُئِلَ وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى مِائَةِ دِينَارٍ عَلَى أَنْ تَخْرُجَ مَعَهُ إِلَى بِلَادِهِ فَإِنْ لَمْ تَخْرُجْ مَعَهُ فَإِنَّ مَهْرَهَا خَمْسُونَ دِينَاراً إِنْ أَبَتْ أَنْ تَخْرُجَ مَعَهُ إِلَى بِلَادِهِ
A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Ali Bin Raib,
(It has been narrated) from Abu Al-Hassan Musa-asws, said, ‘He-asws was asked and I was present, about a man who married a woman upon one (a dower of) hundred Dinars upon a stipulation that she would be going out with him to his city. So if she were not to go out, her dower would be fifty Dinars, if she refuses to go out with him to his city.
قَالَ فَقَالَ إِنْ أَرَادَ أَنْ يَخْرُجَ بِهَا إِلَى بِلَادِ الشِّرْكِ فَلَا شَرْطَ لَهُ عَلَيْهَا فِي ذَلِكَ وَ لَهَا مِائَةُ دِينَارٍ الَّتِي أَصْدَقَهَا إِيَّاهَا وَ إِنْ أَرَادَ أَنْ يَخْرُجَ بِهَا إِلَى بِلَادِ الْمُسْلِمِينَ وَ دَارِ الْإِسْلَامِ فَلَهُ مَا اشْتَرَطَ عَلَيْهَا وَ الْمُسْلِمُونَ عِنْدَ شُرُوطِهِمْ وَ لَيْسَ لَهُ أَنْ يَخْرُجَ بِهَا إِلَى بِلَادِهِ حَتَّى يُؤَدِّيَ إِلَيْهَا صَدَاقَهَا أَوْ تَرْضَى مِنْهُ مِنْ ذَلِكَ بِمَا رَضِيَتْ وَ هُوَ جَائِزٌ لَهُ .
The (narrator) said, ‘So he-asws said: ‘If he intends to go out with her to a city of the Polytheism, so there is no (valid) stipulation for him upon her regarding that, and for her would be one hundred Dinars which he had dowered for her; but if he intends to go out with her to a city of the Muslims and a house of Al-Islam, so for him would be whatever he stipulated upon her; and the Muslims are (bound) by their stipulations, and it would not be for him that he goes out with her to his city until he pays here dower to her, or she is pleased from him from that with whatever she is pleased with, and it would be allowed for him’.[224]
باب الْمُدَالَسَةِ فِي النِّكَاحِ وَ مَا تُرَدُّ مِنْهُ الْمَرْأَةُ
Chapter 66 – The deceptive woman in the marriage and what the woman can be rejected from it
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَبَّاسِ بْنِ الْوَلِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً حُرَّةً فَوَجَدَهَا أَمَةً قَدْ دَلَّسَتْ نَفْسَهَا لَهُ قَالَ إِنْ كَانَ الَّذِي زَوَّجَهَا إِيَّاهُ مِنْ غَيْرِ مَوَالِيهَا فَالنِّكَاحُ فَاسِدٌ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Al Abbas Bin Al waleed, from Al Waleed Bin Sabeeh,
(It has been narrated) from Abu Abdullah-asws regarding a man who married a free woman, so he found her to be a slave who had concealed herself to him. He-asws said: ‘If she had married him from without her master, so the marriage is invalidated’.
قُلْتُ فَكَيْفَ يَصْنَعُ بِالْمَهْرِ الَّذِي أَخَذَتْ مِنْهُ قَالَ إِنْ وَجَدَ مِمَّا أَعْطَاهَا شَيْئاً فَلْيَأْخُذْهُ وَ إِنْ لَمْ يَجِدْ شَيْئاً فَلَا شَيْءَ لَهُ عَلَيْهَا وَ إِنْ كَانَ زَوَّجَهَا إِيَّاهُ وَلِيٌّ لَهَا ارْتَجَعَ عَلَى وَلِيِّهَا بِمَا أَخَذَتْ مِنْهُ وَ لِمَوَالِيهَا عَلَيْهِ عُشْرُ ثَمَنِهَا إِنْ كَانَتْ بِكْراً وَ إِنْ كَانَتْ غَيْرَ بِكْرٍ فَنِصْفُ عُشْرِ قِيمَتِهَا بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا قَالَ وَ تَعْتَدُّ مِنْهُ عِدَّةَ الْأَمَةِ
I said, ‘So how would the dower be dealt with, which she had taken from him?’ He-asws said: ‘If he can find anything from what he had given her, so let him take it, and if he does not find anything, so there is nothing for him upon her; and if it was such that her master had married her to him, he would have recourse to her master with what was taken from him, and for her master, upon him, would be a tenth of her price if she was a virgin, and if she was not a virgin, so it would be half of the tenth of her price due to what she has permitted from her private parts’. He-asws said: ‘And she would observe the waiting period of the slave girl’.
قُلْتُ فَإِنْ جَاءَتْ بِوَلَدٍ قَالَ أَوْلَادُهَا مِنْهُ أَحْرَارٌ إِذَا كَانَ النِّكَاحُ بِغَيْرِ إِذْنِ الْمَوَالِي .
I said, ‘Supposing she were to come with a child?’ He-asws said: ‘Her children from him are free ones, when the marriage was without the permission of the master’.[225]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ مَمْلُوكَةِ قَوْمٍ أَتَتْ قَبِيلَةً غَيْرَ قَبِيلَتِهَا وَ أَخْبَرَتْهُمْ أَنَّهَا حُرَّةٌ فَتَزَوَّجَهَا رَجُلٌ مِنْهُمْ فَوَلَدَتْ لَهُ قَالَ وُلْدُهُ مَمْلُوكُونَ إِلَّا أَنْ يُقِيمَ الْبَيِّنَةَ أَنَّهُ شَهِدَ لَهَا شَاهِدٌ أَنَّهَا حُرَّةٌ فَلَا تُمْلَكُ وُلْدُهُ وَ يَكُونُونَ أَحْرَاراً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zur’at, from Sama’at who said,
‘I asked him-asws about a slave girl of a group who goes to a tribe which is other than her own tribe and informs them that she is a free woman. So a man from them marries her, and she gives birth for him. He-asws said: ‘His children are slaves except if the proof is established that a witness had testified for her that she was a free woman, so her children would not be owned and they would be free ones’.[226]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَمَةٌ أَبَقَتْ مِنْ مَوَالِيهَا فَأَتَتْ قَبِيلَةً غَيْرَ قَبِيلَتِهَا فَادَّعَتْ أَنَّهَا حُرَّةٌ فَوَثَبَ عَلَيْهَا رَجُلٌ فَتَزَوَّجَهَا فَظَفِرَ بِهَا مَوْلَاهَا بَعْدَ ذَلِكَ وَ قَدْ وَلَدَتْ أَوْلَاداً فَقَالَ إِنْ أَقَامَ الْبَيِّنَةَ الزَّوْجُ عَلَى أَنَّهُ تَزَوَّجَهَا عَلَى أَنَّهَا حُرَّةٌ أُعْتِقَ وُلْدُهَا وَ ذَهَبَ الْقَوْمُ بِأَمَتِهِمْ فَإِنْ لَمْ يُقِمِ الْبَيِّنَةَ أُوجِعَ ظَهْرُهُ وَ اسْتُرِقَّ وُلْدُهُ .
Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Abdullah Bin Bahr, from Hareyz, from Zurara who said,
‘I said to Abu Abdullah-asws, ‘A slave girl absconded from her master, so she went over to a tribe other than her own tribe, and she claimed that she was a free woman. So a man leapt upon her and married her. So her master appeared after that and she had given birth to children’. So he-asws said: ‘If the husband can establish the proof that he had married her upon a stipulation that she was a free woman, her children would be free, and the people would go with their slave girl. So if he were not to establish the proof, his back would be pained, and his children would be enslaved’.[227]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَبْدِ الْحَمِيدِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ خَطَبَ إِلَى رَجُلٍ ابْنَةً لَهُ مِنْ مَهِيرَةٍ فَلَمَّا كَانَ لَيْلَةُ دُخُولِهَا عَلَى زَوْجِهَا أَدْخَلَ عَلَيْهِ ابْنَةً لَهُ أُخْرَى مِنْ أَمَةٍ قَالَ تُرَدُّ عَلَى أَبِيهَا وَ تُرَدُّ إِلَيْهِ امْرَأَتُهُ وَ يَكُونُ مَهْرُهَا عَلَى أَبِيهَا .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Sama’at, from Abdul Hameed, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about a man who proposed to a man for a daughter of his from a free ones. So when it was the night when she was supposed to enter upon her husband, he made another daughter of his from the slave girl to go over to him instead’. He-asws said :’She would be returned to her father, and his wife would be returned to him, and her dower would be upon her father’.[228]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَخْطُبُ إِلَى الرَّجُلِ ابْنَتَهُ مِنْ مَهِيرَةٍ فَأَتَاهُ بِغَيْرِهَا قَالَ تُرَدُّ إِلَيْهِ الَّتِي سُمِّيَتْ لَهُ بِمَهْرٍ آخَرَ مِنْ عِنْدِ أَبِيهَا وَ الْمَهْرُ الْأَوَّلُ لِلَّتِي دَخَلَ بِهَا .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about the man who proposed to a man for a daughter of his from the free ones, so he came to him with another one. He-asws said: ‘She would be returned to him, the one whom he had named with a dower from her father, and the dower is for the first one who he had had union with’.[229]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ إِلَى قَوْمٍ فَإِذَا امْرَأَتُهُ عَوْرَاءُ وَ لَمْ يُبَيِّنُوا لَهُ قَالَ يُرَدُّ النِّكَاحُ مِنَ الْبَرَصِ وَ الْجُذَامِ وَ الْجُنُونِ وَ الْعَفَلِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who married to a people, so his wife turned out to have blindness, and it had not been indicated to him. He-asws said: ‘The marriage would be repudiated, from the vitiligo, and the leprosy, and the insanity, and Al-Afl (Inability to copulate)’.[230]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ بِهَا الْجُنُونُ وَ الْبَرَصُ وَ شِبْهُ ذَلِكَ قَالَ هُوَ ضَامِنٌ لِلْمَهْرِ .
Muhammad Bin Yahya, form Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Abdullah Bin Bukeyr, from one of his companions who said,
‘I asked Abu Abdullah-asws about the man who married the woman who had insanity with her, and the vitiligo, and such like. He-asws said: ‘He is responsible for the dower’.[231]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تُرَدُّ الْبَرْصَاءُ وَ الْمَجْنُونَةُ وَ الْمَجْذُومَةُ قُلْتُ الْعَوْرَاءُ قَالَ لَا .
A number of our companions, from Sahl Bin Ziiyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Jameela, from Zayd Al Shahaam,
(It has been narrated) from Abu Abdullah-asws having said: ‘She can be returned, the woman with vitiligo, and the insanity, and the leprosy’. I said, ‘The blind?’ He-asws said: ‘No’.[232]
سَهْلٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) الْمَحْدُودُ وَ الْمَحْدُودَةُ هَلْ تُرَدُّ مِنَ النِّكَاحِ قَالَ لَا
Sahl, from Ahmad Bin Muhammad, from Rafa’at Bin Musa who said,
‘I asked Abu Abdullah-asws, ‘The (physically) restricted man and the (physically) restricted woman, would they be repudiated from the marriage?’ He-asws said: ‘No’.
قَالَ رِفَاعَةُ وَ سَأَلْتُهُ عَنِ الْبَرْصَاءِ فَقَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي امْرَأَةٍ زَوَّجَهَا وَلِيُّهَا وَ هِيَ بَرْصَاءُ أَنَّ لَهَا الْمَهْرَ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ أَنَّ الْمَهْرَ عَلَى الَّذِي زَوَّجَهَا وَ إِنَّمَا صَارَ الْمَهْرُ عَلَيْهِ لِأَنَّهُ دَلَّسَهَا وَ لَوْ أَنَّ رَجُلًا تَزَوَّجَ امْرَأَةً وَ زَوَّجَهَا رَجُلٌ لَا يَعْرِفُ دَخِيلَةَ أَمْرِهَا لَمْ يَكُنْ عَلَيْهِ شَيْءٌ وَ كَانَ الْمَهْرُ يَأْخُذُهُ مِنْهَا .
Rafa’at (the narrator) said, ‘And I asked him-asws about the ones with vitiligo. So he-asws said: ‘Amir Al-Momineen-asws judged regarding a woman whose guardian got her married and she was with vitiligo that, there shall be a dower for her due to what she had permitted from her private parts, and that the dower is upon the one who got her married; but rather, the dower came to be upon him because he had cheated with her, and had a man married a woman and a man who had got her married off did not know the interior of her matter, there would not be anything upon him, and the dower would be taken back from her’.[233]
سَهْلٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ وَلَّتْهُ امْرَأَةٌ أَمْرَهَا أَوْ ذَاتِ قَرَابَةٍ أَوْ جَارٍ لَهَا لَا يَعْلَمُ دَخِيلَةَ أَمْرِهَا فَوَجَدَهَا قَدْ دَلَّسَتْ عَيْباً هُوَ بِهَا قَالَ يُؤْخَذُ الْمَهْرُ مِنْهَا وَ لَا يَكُونُ عَلَى الَّذِي زَوَّجَهَا شَيْءٌ .
Sahl, from Ahmad Bin Muhammad, from Dawood Bin Sirhan, and Ali Bin Ibrahim, from his father, from IBn Abu Umeyr, from Hammad, from Al Halby altogether,
(It has been narrated) from Abu Abdullah-asws regarding a man to whom a woman had authorised her command, or a near relative of hers, of a neighbour of her who did not know of the interior matter, so he was found to have cheated over a fault which was with her. He-asws said: ‘The dower would be taken from her, and there would not be anything upon the one who got her married off’.[234]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بَعْضِ أَصْحَابِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي أُخْتَيْنِ أُهْدِيَتَا إِلَى أَخَوَيْنِ فِي لَيْلَةٍ فَأُدْخِلَتِ امْرَأَةُ هَذَا عَلَى هَذَا وَ أُدْخِلَتِ امْرَأَةُ هَذَا عَلَى هَذَا قَالَ لِكُلِّ وَاحِدٍ مِنْهُمَا الصَّدَاقُ بِالْغِشْيَانِ وَ إِنْ كَانَ وَلِيُّهُمَا تَعَمَّدَ ذَلِكَ أُغْرِمَ الصَّدَاقَ وَ لَا يَقْرَبُ وَاحِدٌ مِنْهُمَا امْرَأَتَهُ حَتَّى تَنْقَضِيَ الْعِدَّةُ فَإِذَا انْقَضَتِ الْعِدَّةُ صَارَتْ كُلُّ وَاحِدَةٍ مِنْهُمَا إِلَى زَوْجِهَا بِالنِّكَاحِ الْأَوَّلِ
Muhammad Bin Yahy, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Al Hassan Bin Mahboub, from Jameel Bin Salih,
(It has been narrated) from one of the companions of Abu Abdullah-asws regarding two sisters gifted to two brothers during one night. So the wife of this one went over to that one, and the wife of that one went over to this one. He-asws said: ‘For each of the two is the dower with the unions, and if it was such that their guardian had deliberated that, would be fined the dower, and each of the two would not go near his wife until the waiting period has expired. So when the waiting period has expired, each one would come to be to her husband with the former marriage’.
قِيلَ لَهُ فَإِنْ مَاتَتَا قَبْلَ انْقِضَاءِ الْعِدَّةِ قَالَ فَقَالَ يَرْجِعُ الزَّوْجَانِ بِنِصْفِ الصَّدَاقِ عَلَى وَرَثَتِهِمَا وَ يَرِثَانِهِمَا الرَّجُلَانِ قِيلَ فَإِنْ مَاتَ الرَّجُلَانِ وَ هُمَا فِي الْعِدَّةِ قَالَ تَرِثَانِهِمَا وَ لَهُمَا نِصْفُ الْمَهْرِ الْمُسَمَّى وَ عَلَيْهِمَا الْعِدَّةُ بَعْدَ مَا تَفْرُغَانِ مِنَ الْعِدَّةِ الْأُولَى تَعْتَدَّانِ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .
It was said to him-asws, ‘Supposing both of them were to die before they have completed the waiting period?’ He-asws said: ‘Half the dower would be returned to the two husbands, and they (wives) would both inherit and the two men would both inherit’. It was said, ‘Supposing both the men had died and they were both in the waiting period?’ He-asws said: ‘They would both inherit them both, and for both of them would be half the specified dower, and there would be a waiting period upon them both after they are free from the first waiting period. They would both be observing the waiting period of the one widowed from her husband’.[235]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ فِي الرَّجُلِ إِذَا تَزَوَّجَ الْمَرْأَةَ فَوَجَدَ بِهَا قَرْناً وَ هُوَ الْعَفَلُ أَوْ بَيَاضاً أَوْ جُذَاماً إِنَّهُ يَرُدُّهَا مَا لَمْ يَدْخُلْ بِهَا .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,
(It has been narrated) from Abu Abdullah-asws having said regarding the man who had married the woman, so he found uterine horns with her, and it is Al Afal (inability to copulate due to uterine horns), or vitiligo, or leprosy, that he can return her for as long as he has not had union with her’.[236]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَظَرَ إِلَى امْرَأَةٍ فَأَعْجَبَتْهُ فَسَأَلَ عَنْهَا فَقِيلَ هِيَ ابْنَةُ فُلَانٍ فَأَتَى أَبَاهَا فَقَالَ زَوِّجْنِي ابْنَتَكَ فَزَوَّجَهُ غَيْرَهَا فَوَلَدَتْ مِنْهُ فَعَلِمَ أَنَّهَا غَيْرُ ابْنَتِهِ وَ أَنَّهَا أَمَةٌ فَقَالَ يَرُدُّ الْوَلِيدَةَ عَلَى مَوْلَاهَا وَ الْوَلَدُ لِلرَّجُلِ وَ عَلَى الَّذِي زَوَّجَهُ قِيمَةُ ثَمَنِ الْوَلَدِ يُعْطِيهِ مَوَالِيَ الْوَلِيدَةِ كَمَا غَرَّ الرَّجُلَ وَ خَدَعَهُ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Ismail Bin Jabir who said,
‘I asked Abu Abdullah-asws about a man who looked at a woman, so she fascinated him. So he asked about her, and it was said that she is the daughter of so and so. So he went over to her father and said, ‘Get your daughter married to me’. But, he married someone else to him, and she gave birth from him. So he came to know that it was other than his daughter, and that she is a slave’. So he-asws said: ‘The mother would be returned to her master, and the child for the man, and upon the one who gave her in marriage would be the price of the child to be given to the master of the mother, as he had deceived the man and cheated him’.[237]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي رَجُلٍ تَزَوَّجَ امْرَأَةً مِنْ وَلِيِّهَا فَوَجَدَ بِهَا عَيْباً بَعْدَ مَا دَخَلَ بِهَا قَالَ فَقَالَ إِذَا دُلِّسَتِ الْعَفْلَاءُ وَ الْبَرْصَاءُ وَ الْمَجْنُونَةُ وَ الْمُفْضَاةُ وَ مَنْ كَانَ بِهَا زَمَانَةٌ ظَاهِرَةٌ فَإِنَّهَا تُرَدُّ عَلَى أَهْلِهَا مِنْ غَيْرِ طَلَاقٍ وَ يَأْخُذُ الزَّوْجُ الْمَهْرَ مِنْ وَلِيِّهَا الَّذِي كَانَ دَلَّسَهَا فَإِنْ لَمْ يَكُنْ وَلِيُّهَا عَلِمَ بِشَيْءٍ مِنْ ذَلِكَ فَلَا شَيْءَ عَلَيْهِ وَ تُرَدُّ إِلَى أَهْلِهَا
A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad altogether, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeyda,
(It has been narrated) from Abu Ja’far-asws having said regarding a man who married a woman from her guardian, and he found a fault with her after he had had union with her. So he-asws said: ‘When it is cheated with a woman with Al Afl (inability to copulate due to uterine horns), and the one with vitiligo, and the insanity, and the deflowering, and the one with whom is an apparent disability, so she would be returned back to her family without a divorce, and the husband would take back the dower from her guardian who had cheated him. So if it so happened that her guardian did not know of anything from that, so there is nothing upon him, and she would be returned to her family’.
قَالَ وَ إِنْ أَصَابَ الزَّوْجُ شَيْئاً مِمَّا أَخَذَتْ مِنْهُ فَهُوَ لَهُ وَ إِنْ لَمْ يُصِبْ شَيْئاً فَلَا شَيْءَ لَهُ قَالَ وَ تَعْتَدُّ مِنْهُ عِدَّةَ الْمُطَلَّقَةِ إِنْ كَانَ دَخَلَ بِهَا وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فَلَا عِدَّةَ لَهَا وَ لَا مَهْرَ لَهَا .
He-asws said: ‘And anything that the husband gets from what was taken from him, so it is for him, and if he does not get anything, so there is nothing for him, and she would observe the waiting period of the divorced woman from him, if he had had union with her, and if he had not had union with her, so there is no waiting period for her, and there would be no dower for her’.[238]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَنِ الْمَرْأَةِ تَلِدُ مِنَ الزِّنَا وَ لَا يَعْلَمُ بِذَلِكَ أَحَدٌ إِلَّا وَلِيُّهَا أَ يَصْلُحُ لَهُ أَنْ يُزَوِّجَهَا وَ يَسْكُتَ عَلَى ذَلِكَ إِذَا كَانَ قَدْ رَأَى مِنْهَا تَوْبَةً أَوْ مَعْرُوفاً فَقَالَ إِنْ لَمْ يَذْكُرْ ذَلِكَ لِزَوْجِهَا ثُمَّ عَلِمَ بَعْدَ ذَلِكَ فَشَاءَ أَنْ يَأْخُذَ صَدَاقَهَا مِنْ وَلِيِّهَا بِمَا دَلَّسَ عَلَيْهِ كَانَ لَهُ ذَلِكَ عَلَى وَلِيِّهَا وَ كَانَ الصَّدَاقُ الَّذِي أَخَذَتْ لَهَا لَا سَبِيلَ عَلَيْهَا فِيهِ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ إِنْ شَاءَ زَوْجُهَا أَنْ يُمْسِكَهَا فَلَا بَأْسَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said about the woman who gave birth from the adultery, and no one knew about that except for her guardian. Is it correct for him that he gets her married and maintains silence upon that when he has seen the repentance from her, or she is known for it?’ So he-asws said: ‘If he does not mentioned that to her husband, then he comes to know after that, so if he so desires to, he takes her dower from her guardian with whatever was cheated upon him, that being for him upon her guardian (to pay), and the dower which was taken for her, he would not have a way upon her with regards to it due to what she had permitted from her private parts; and if he so desires to he can marry her and keep her, so there is no problem’.[239]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَرْأَةُ تُرَدُّ مِنْ أَرْبَعَةِ أَشْيَاءَ مِنَ الْبَرَصِ وَ الْجُذَامِ وَ الْجُنُونِ وَ الْقَرَنِ وَ هُوَ الْعَفَلُ مَا لَمْ يَقَعْ عَلَيْهَا فَإِذَا وَقَعَ عَلَيْهَا فَلَا .
Abu Ali Al Ashary, from Muhamma Bin Abdul Jabbar, from Safwan Bin yahya, from Abdul Rahman Bin Abu Abdullah,
(It has been narrated) from Abu Abdullah-asws, having said: ‘The woman would be returned from four things – from the vitiligo, and the leprosy, and the insanity, and the uterine horns, and it is Al Afal (inability to copulate due to uterine horns), for as long as he has not fallen upon her. So when he falls upon her, so no’.[240]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَوَجَدَ بِهَا قَرْناً قَالَ هَذِهِ لَا تَحْبَلُ [تُرَدُّ عَلَى أَهْلِهَا مَنْ] يَنْقَبِضُ زَوْجُهَا عَنْ مُجَامَعَتِهَا تُرَدُّ عَلَى أَهْلِهَا
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Hassan Bin Salih who said,
‘I asked Abu Abdullah-asws about a man who married a woman, so he found uterine horns to be with her. He-asws said: ‘This one will not get pregnant. She would be returned to her family, the husband would have to abstain from copulating with her to be returned to her family’.
قُلْتُ فَإِنْ كَانَ دَخَلَ بِهَا قَالَ إِنْ كَانَ عَلِمَ بِهَا قَبْلَ أَنْ يُجَامِعَهَا ثُمَّ جَامَعَهَا فَقَدْ رَضِيَ بِهَا وَ إِنْ لَمْ يَعْلَمْ إِلَّا بَعْدَ مَا جَامَعَهَا فَإِنْ شَاءَ بَعْدُ أَمْسَكَهَا وَ إِنْ شَاءَ سَرَّحَهَا إِلَى أَهْلِهَا وَ لَهَا مَا أَخَذَتْ مِنْهُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا.
I said, ‘Supposing he had had union with her?’ He-asws said: ‘If he knew of it before he had union with her, so he was pleased with it, and if he did not know except after having had union with her, so if he so desires to afterwards, he keeps her, and if he so desires to, he hastens her to her family, and for her would be whatever she had taken from it with what she had permitted from her private parts’.[241]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي الصَّبَّاحِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَوَجَدَ بِهَا قَرْناً قَالَ فَقَالَ هَذِهِ لَا تَحْبَلُ وَ لَا يَقْدِرُ زَوْجُهَا عَلَى مُجَامَعَتِهَا يَرُدُّهَا عَلَى أَهْلِهَا صَاغِرَةً وَ لَا مَهْرَ لَهَا
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Abu Al Sabbah who said,
‘I asked Abu Abdullah-asws about a man who married a woman, so he found uterine horns to be with her. So he-asws said: ‘This one would not get pregnant nor would her husband be able upon copulating with her. He can return her to her family, belittled, and they would be no dower for her’.
قُلْتُ فَإِنْ كَانَ دَخَلَ بِهَا قَالَ إِنْ كَانَ عَلِمَ بِذَلِكَ قَبْلَ أَنْ يَنْكِحَهَا يَعْنِي الْمُجَامَعَةَ ثُمَّ جَامَعَهَا فَقَدْ رَضِيَ بِهَا وَ إِنْ لَمْ يَعْلَمْ إِلَّا بَعْدَ مَا جَامَعَهَا فَإِنْ شَاءَ بَعْدُ أَمْسَكَ وَ إِنْ شَاءَ طَلَّقَ .
I said, ‘Supposing he had had union with her?’ He-asws said: ‘If he knew of that before he married her, meaning the union, then he had union with her, so he was pleased with it, but if he did not know except after having had union with her, so if he so desires to afterwards, he keeps her, and if he so desires to, he divorces’.[242]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَزَفَّتْهَا إِلَيْهِ أُخْتُهَا وَ كَانَتْ أَكْبَرَ مِنْهَا فَأَدْخَلَتْ مَنْزِلَ زَوْجِهَا لَيْلًا فَعَمَدَتْ إِلَى ثِيَابِ امْرَأَتِهِ فَنَزَعَتْهَا مِنْهَا وَ لَبِسَتْهَا ثُمَّ قَعَدَتْ فِي حَجَلَةِ أُخْتِهَا وَ نَحَّتِ امْرَأَتَهُ وَ أَطْفَتِ الْمِصْبَاحَ وَ اسْتَحْيَتِ الْجَارِيَةُ أَنْ تَتَكَلَّمَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from IBn Mahboub, from Hisham Bin Salim, from Bureyd Al Ijaly who said,
‘I asked Abu Ja’far-asws about a man who married a woman, so her sister impersonated her, and she was older than her. So she entered the house of her (sister’s) husband at night, deliberating to (wearing) the clothes of his wife, snatched them from her and wore them. Then she sat in the room of her sister and pretended to be his wife, and extinguished the lantern, and the girl was too embarrassed to speak.
فَدَخَلَ الزَّوْجُ الْحَجَلَةَ فَوَاقَعَهَا وَ هُوَ يَظُنُّ أَنَّهَا امْرَأَتُهُ الَّتِي تَزَوَّجَهَا فَلَمَّا أَصْبَحَ الرَّجُلُ قَامَتْ إِلَيْهِ امْرَأَتُهُ فَقَالَتْ لَهُ أَنَا امْرَأَتُكَ فُلَانَةُ الَّتِي تَزَوَّجْتَ وَ إِنَّ أُخْتِي مَكَرَتْ بِي فَأَخَذَتْ ثِيَابِي فَلَبِسَتْهَا وَ قَعَدَتْ فِي الْحَجَلَةِ وَ نَحَّتْنِي فَنَظَرَ الرَّجُلُ فِي ذَلِكَ فَوَجَدَ كَمَا ذَكَرَتْ
So the husband entered the room and fell upon her, and he thought that she was his wife which he had married. So when it was the morning for the husband, his wife stood up to him and said to him, ‘I am your so and so wife whom you married, and my sister plotted against me, so she took my clothes and wore them, and she sat in the room, and she prevented me’. So the man looked into that, so he found as she had mentioned.
فَقَالَ أَرَى أَنْ لَا مَهْرَ لِلَّتِي دَلَّسَتْ نَفْسَهَا وَ أَرَى عَلَيْهَا الْحَدَّ لِمَا فَعَلَتْ حَدَّ الزَّانِي غَيْرَ مُحْصَنٍ وَ لَا يَقْرَبِ الزَّوْجُ امْرَأَتَهُ الَّتِي تَزَوَّجَ حَتَّى تَنْقَضِيَ عِدَّةُ الَّتِي دَلَّسَتْ نَفْسَهَا فَإِذَا انْقَضَتْ عِدَّتُهَا ضَمَّ إِلَيْهِ امْرَأَتَهُ .
So he-asws said: ‘I-asws view that there is no dower for the one who cheated, and I-asws view the legal Punishment (Hadd) to be upon her due to what she did, a legal Punishment (Hadd) of the unmarried adulteress, and the husband should not go near his wife which he had married until the one who had deceived has observed her waiting period. So when her waiting period expires, his wife would be joined to him’.[243]
باب الرَّجُلِ يُدَلِّسُ نَفْسَهُ وَ الْعِنِّينِ
Chapter 67 – The man who cheats and the impotent
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي امْرَأَةٍ حُرَّةٍ دَلَّسَ لَهَا عَبْدٌ فَنَكَحَهَا وَ لَمْ تَعْلَمْ إِلَّا أَنَّهُ حُرٌّ قَالَ يُفَرَّقُ بَيْنَهُمَا إِنْ شَاءَتِ الْمَرْأَةُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding a free woman, a slave cheated her, so he married her and she did not know except that he was a free man. He-asws said: ‘Separation would be effected between the two of them if the woman so desires it’.[244]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ امْرَأَةٍ حُرَّةٍ تَزَوَّجَتْ مَمْلُوكاً عَلَى أَنَّهُ حُرٌّ فَعَلِمَتْ بَعْدُ أَنَّهُ مَمْلُوكٌ قَالَ هِيَ أَمْلَكُ بِنَفْسِهَا إِنْ شَاءَتْ أَقَرَّتْ مَعَهُ وَ إِنْ شَاءَتْ فَلَا فَإِنْ كَانَ دَخَلَ بِهَا فَلَهَا الصَّدَاقُ وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فَلَيْسَ لَهَا شَيْءٌ فَإِنْ هُوَ دَخَلَ بِهَا بَعْدَ مَا عَلِمَتْ أَنَّهُ مَمْلُوكٌ وَ أَقَرَّتْ بِذَلِكَ فَهُوَ أَمْلَكُ بِهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about a free woman who married a slave upon a stipulation that he was a free man. So she came to know afterwards that he was a slave. He-asws said: ‘She is in control of herself. If she so desires to, she can stay with him, and if she so desires it, so no. So if he had had union with her, then for her would be the dower, and if he had not happened to have had union with her, so there would be nothing for her. So, if he were to had union with her after she had come to know that he was a slave, and she was in agreement with that, so he would be more in control over her’.[245]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِيهِ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي خَصِيٍّ دَلَّسَ نَفْسَهُ لِامْرَأَةٍ مُسْلِمَةٍ فَتَزَوَّجَهَا قَالَ فَقَالَ يُفَرَّقُ بَيْنَهُمَا إِنْ شَاءَتِ الْمَرْأَةُ وَ يُوجَعُ رَأْسُهُ وَ إِنْ رَضِيَتْ بِهِ وَ أَقَامَتْ مَعَهُ لَمْ يَكُنْ لَهَا بَعْدَ رِضَاهَا بِهِ أَنْ تَأْبَاهُ .
A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, form Ali Bin Raib, from Ibn Bukeyr, from his father,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding a eunuch who deceived a Muslim woman, so she married him. So he-asws said: ‘Separation would be effected between the two of them if the woman so desires it, and his head would be pained, and if she is pleased with it and stays with him, it would not be for her, after her agreement with it, that she refuses him’.[246]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبَانٍ عَنْ عَبَّادٍ الضَّبِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْعِنِّينِ إِذَا عُلِمَ أَنَّهُ عِنِّينٌ لَا يَأْتِي النِّسَاءَ فُرِّقَ بَيْنَهُمَا وَ إِذَا وَقَعَ عَلَيْهَا وَقْعَةً وَاحِدَةً لَمْ يُفَرَّقْ بَيْنَهُمَا وَ الرَّجُلُ لَا يُرَدُّ مِنْ عَيْبٍ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Aban, from Abbad Al Zabby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Regarding the impotent, when it is known that he is impotent, not coming to the women, separation would be effected between the two, and when he has fallen upon her with one falling, there would not be a separation between the two, and the man would not be rejected from a fault’.[247]
عَنْهُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ ابْتُلِيَ زَوْجُهَا فَلَا يَقْدِرُ عَلَى الْجِمَاعِ أَ تُفَارِقُهُ قَالَ نَعَمْ إِنْ شَاءَتْ
From him, from Safwan Bin Yahya, from Ibn Muskan, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about a woman who tried her husband, but he was not able upon the union, can she separate from him?’ He-asws said: ‘Yes, if she so desires it’.
قَالَ ابْنُ مُسْكَانَ وَ فِي حَدِيثٍ آخَرَ تَنْتَظِرُ سَنَةً فَإِنْ أَتَاهَا وَ إِلَّا فَارَقَتْهُ فَإِنْ أَحَبَّتْ أَنْ تُقِيمَ مَعَهُ فَلْتُقِمْ .
Ibn Muskan (the narrator) said, ‘And in another Hadeeth, ‘(He-asws said): ‘She would wait for a year. So if he comes to her, or else she separates from him. But, if she loves to stay with him, so let her stay’.[248]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ خَصِيّاً دَلَّسَ نَفْسَهُ لِامْرَأَةٍ قَالَ يُفَرَّقُ بَيْنَهُمَا وَ تَأْخُذُ الْمَرْأَةُ مِنْهُ صَدَاقَهَا وَ يُوجَعُ ظَهْرُهُ كَمَا دَلَّسَ نَفْسَهُ.
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zur’at Bin Muhammad, from Sama’at,
(It has been narrated) from Abu Abdullah-asws if a eunuch deceived the woman. He-asws said: ‘Separation would be effected between the two, and the woman would take her dower from him, and his back would be pained just as he had deceived himself’.[249]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ الثَّيِّبَ الَّتِي قَدْ تَزَوَّجَتْ زَوْجاً غَيْرَهُ فَزَعَمَتْ أَنَّهُ لَمْ يَقْرَبْهَا مُنْذُ دَخَلَ بِهَا فَإِنَّ الْقَوْلَ فِي ذَلِكَ قَوْلُ الرَّجُلِ وَ عَلَيْهِ أَنْ يَحْلِفَ بِاللَّهِ لَقَدْ جَامَعَهَا لِأَنَّهَا الْمُدَّعِيَةُ
A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin yahya, from Ahmad Bin Muhammad altogether, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Hamza who said,
‘I heard Abu Ja’far-asws saying: ‘When the man marries the divorced/widowed woman who had married a husband other than him, so she alleges that he did not come near her since she had had union beforehand. So the (final) word regarding that would be the word of the man, and upon him is that he swears an oath by Allah-azwj that he has had union with her, because she is the plaintiff’.
قَالَ فَإِنْ تَزَوَّجَهَا وَ هِيَ بِكْرٌ فَزَعَمَتْ أَنَّهُ لَمْ يَصِلْ إِلَيْهَا فَإِنَّ مِثْلَ هَذَا يَعْرِفُ النِّسَاءُ فَلْيَنْظُرْ إِلَيْهَا مَنْ يُوثَقُ بِهِ مِنْهُنَّ فَإِذَا ذَكَرَتْ أَنَّهَا عَذْرَاءُ فَعَلَى الْإِمَامِ أَنْ يُؤَجِّلَهُ سَنَةً فَإِنْ وَصَلَ إِلَيْهَا وَ إِلَّا فَرَّقَ بَيْنَهُمَا وَ أُعْطِيَتْ نِصْفَ الصَّدَاقِ وَ لَا عِدَّةَ عَلَيْهَا .
He-asws said: ‘So if he had married her and she was a virgin, and she claims that he has not arrived to her, so in an situation like this are the good women, so let her be examined by the one who is reliable with it from them. So when she mentions that she is (still) a virgin, so it is upon the Imam-asws that he respites her for a year. So if he arrives to her, or else there would be a separation between the two, and she would be given half the dower, and there would be no waiting period upon her’.[250]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ الْهَاشِمِيِّ عَنْ بَعْضِ مَشِيخَتِهِ قَالَ قَالَتِ امْرَأَةٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ سَأَلَهُ رَجُلٌ عَنْ رَجُلٍ تَدَّعِي عَلَيْهِ امْرَأَتُهُ أَنَّهُ عِنِّينٌ وَ يُنْكِرُ الرَّجُلُ قَالَ تَحْشُوهَا الْقَابِلَةُ بِالْخَلُوقِ وَ لَا تُعْلِمُ الرَّجُلَ وَ يَدْخُلُ عَلَيْهَا الرَّجُلُ فَإِنْ خَرَجَ وَ عَلَى ذَكَرِهِ الْخَلُوقُ صَدَقَ وَ كَذَبَتْ وَ إِلَّا صَدَقَتْ وَ كَذَبَ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Fazl Al Hashimy, from one of his elders who said,
‘A woman said to Abu Abdullah-asws, and a man had asked about a man whose wife had claimed upon him that he is impotent, and the man denied it. He-asws said: ‘The midwife would apply Al Kahlouq (a perfume) on her and not let the man know, and the man would go over to her. So if he comes out, and Al Khalouq is upon his manhood, he would be ratified, and she would be belied, or else she would be ratified, and he would be belied’.[251]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ أُخِّذَ عَنِ امْرَأَتِهِ فَلَا يَقْدِرُ عَلَى إِتْيَانِهَا فَقَالَ إِنْ كَانَ لَا يَقْدِرُ عَلَى إِتْيَانِ غَيْرِهَا مِنَ النِّسَاءِ فَلَا يُمْسِكْهَا إِلَّا بِرِضَاهَا بِذَلِكَ وَ إِنْ كَانَ يَقْدِرُ عَلَى غَيْرِهَا فَلَا بَأْسَ بِإِمْسَاكِهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, form Ammar Bin Musa,
(It has been narrated) from Abu Abdullah-asws having been asked about a man who is seized from his wife, so he is not able upon going to her. So he-asws said: ‘If it was such that he was not able upon going to other than her from the women, so he should not keep her except with her agreement with that; and if it was such that he was able upon other than her, so there is no problem with keeping her’.[252]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ أَتَى امْرَأَتَهُ مَرَّةً وَاحِدَةً ثُمَّ أُخِّذَ عَنْهَا فَلَا خِيَارَ لَهَا .
Ali Bin Ibrahim, form his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The one who goes to his wife once, then he is seized from it, so there is no choice for her’.[253]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ حَمْدَانَ الْقَلَانِسِيِّ عَنْ إِسْحَاقَ بْنِ بُنَانٍ عَنِ ابْنِ بَقَّاحٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ادَّعَتِ امْرَأَةٌ عَلَى زَوْجِهَا عَلَى عَهْدِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ لَا يُجَامِعُهَا وَ ادَّعَى أَنَّهُ يُجَامِعُهَا فَأَمَرَهَا أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَنْ تَسْتَذْفِرَ بِالزَّعْفَرَانِ ثُمَّ يَغْسِلَ ذَكَرَهُ فَإِنْ خَرَجَ الْمَاءُ أَصْفَرَ صَدَّقَهُ وَ إِلَّا أَمَرَهُ بِطَلَاقِهَا .
Al Husayn Bin Muhammad, from Hamdan Al qalanasy, from Is’haq Bin Bunan, from Ibn Baqqah, from Giyas Bin Ibrahim,
(It has been narrated) from Abu Abdullah-asws having said: ‘A woman claimed upon her husband, in the era of Amir Al-Momineen-asws that he does not copulate with her, but he denied it. So Amir Al-Momineen-asws ordered her that she should apply herself with saffron, then he should wash his manhood, so if the water comes to be yellow, he would be ratified, or else he-asws ordered with divorcing her’.[254]
باب نَادِرٌ
Chapter 68 – Miscellaneous
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ كَانَتْ لَهُ ثَلَاثُ بَنَاتٍ أَبْكَارٍ فَزَوَّجَ وَاحِدَةً مِنْهُنَّ رَجُلًا وَ لَمْ يُسَمِّ الَّتِي زَوَّجَ لِلزَّوْجِ وَ لَا لِلشُّهُودِ وَ قَدْ كَانَ الزَّوْجُ فَرَضَ لَهَا صَدَاقَهَا فَلَمَّا بَلَغَ إِدْخَالُهَا عَلَى الزَّوْجِ بَلَغَ الرَّجُلَ أَنَّهَا الْكُبْرَى مِنَ الثَّلَاثَةِ فَقَالَ الزَّوْجُ لِأَبِيهَا إِنَّمَا تَزَوَّجْتُ مِنْكَ الصُّغْرَى مِنْ بَنَاتِكَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Jameel Bin Salih, from Abu Ubeyda who said,
‘I asked Abu Ja’far-asws about a man who had three virgin daughter for him. So he got one of them married to a man and did not specify which one he married to the husband, nor to the witnesses, and the husband had necessitated her dower for her. So when it reached the time upon entering her upon the husband, it reached the man that she is the eldest one from the three. So the husband said to her father, ‘But rather, I married from you the youngest one of your daughters’.
قَالَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنْ كَانَ الزَّوْجُ رَآهُنَّ كُلَّهُنَّ وَ لَمْ يُسَمَّ لَهُ وَاحِدَةٌ مِنْهُنَّ فَالْقَوْلُ فِي ذَلِكَ قَوْلُ الْأَبِ وَ عَلَى الْأَبِ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ أَنْ يَدْفَعَ إِلَى الزَّوْجِ الْجَارِيَةَ الَّتِي كَانَ نَوَى أَنْ يُزَوِّجَهَا إِيَّاهُ عِنْدَ عُقْدَةِ النِّكَاحِ وَ إِنْ كَانَ الزَّوْجُ لَمْ يَرَهُنَّ كُلَّهُنَّ وَ لَمْ يُسَمِّ وَاحِدَةً عِنْدَ عُقْدَةِ النِّكَاحِ فَالنِّكَاحُ بَاطِلٌ .
He (the narrator) said, ‘So Abu Ja’far-asws said: ‘If it was such that the husband had seen all of them and did not specify one of them, so the (final) word regarding that would be the word of the father, and it would be upon the father regarding what is between him and Allah-azwj that he hands over to the husband, the girl which he had intended to get married to him during the tie of marriage; and if it was such that the husband had not seen all of them and had not specified one during the marriage tie, so the marriage is invalidated’.[255]
باب الرَّجُلُ يَتَزَوَّجُ بِالْمَرْأَةِ عَلَى أَنَّهَا بِكْرٌ فَيَجِدُهَا غَيْرَ عَذْرَاءَ
Chapter 69 – The man marries with the woman upon a stipulation that she is a virgin, so he finds her without virginity
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ فُضَيْلٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ عَلَى أَنَّهَا بِكْرٌ فَيَجِدُهَا ثَيِّباً أَ يَجُوزُ لَهُ أَنْ يُقِيمَ عَلَيْهَا قَالَ فَقَالَ قَدْ تُفْتَقُ الْبِكْرُ مِنَ الْمَرْكَبِ وَ مِنَ النَّزْوَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Sa’ad Bin Sa’ad, from Muhammad Bin Al Qasim Bin Fuzayl,
(It has been narrated) from Abu Al-Hassan-asws regarding the man who married the woman upon a stipulation that she was a virgin, so he found her as having been married before. Is it allowed for him that he resides with her?’ He-asws said: ‘The virginity can be torn from the riding and from the jumping’.[256]
مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ جَزَّكٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنْ رَجُلٍ تَزَوَّجَ جَارِيَةً بِكْراً فَوَجَدَهَا ثَيِّباً هَلْ يَجِبُ لَهَا الصَّدَاقُ وَافِياً أَمْ يُنْتَقَصُ قَالَ يُنْتَقَصُ .
Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Muhammad Bin Jazzaki who said,
‘I wrote to Abu Al-Hassan-asws asking him-asws about a man who married a virgin girl, so he found her as having been married before, and for her is the dower. Should he be loyal (to the dower) or reduced (amount)?’ He-asws said: ‘Reduced’.[257]
باب الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ فَيَدْخُلُ بِهَا قَبْلَ أَنْ يُعْطِيَهَا شَيْئاً
Chapter 70 – The man marries the woman, so he copulates with her before he gives her anything
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَوَّاضٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَتَزَوَّجُ الْمَرْأَةَ أَ يَصْلُحُ لِي أَنْ أُوَاقِعَهَا وَ لَمْ أَنْقُدْهَا مِنْ مَهْرِهَا شَيْئاً قَالَ نَعَمْ إِنَّمَا هُوَ دَيْنٌ عَلَيْكَ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Abdul Hameed Bin Awwaz who said,
‘I said to Abu Abdullah-asws, ‘I marry the woman, would it be correct for me that I fall upon her and I have not given her anything from her dower?’ He-asws said: ‘Yes. But rather, it is a debt upon you’.[258]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) الرَّجُلُ يَتَزَوَّجُ الْمَرْأَةَ عَلَى الصَّدَاقِ الْمَعْلُومِ يَدْخُلُ بِهَا قَبْلَ أَنْ يُعْطِيَهَا قَالَ يُقَدِّمُ إِلَيْهَا مَا قَلَّ أَوْ كَثُرَ إِلَّا أَنْ يَكُونَ لَهُ وَفَاءٌ مِنْ عَرَضٍ إِنْ حَدَثَ بِهِ حَدَثٌ أُدِّيَ عَنْهُ فَلَا بَأْسَ .
A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ahmad Bin Muhammad Bin Abu Nasr who said,
‘I said to Abu Al-Hassan-asws, ‘The man marries the woman upon the known dower. He has union with her before he gives it to her’. He-asws said: ‘He should forward to her whatever little or more unless if there happens to be for him a fulfilment from an asset if there occurs with him an even (death) so it can be paid from it, so there is no problem’.[259]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَتَزَوَّجُ الْمَرْأَةَ وَ أَدْخُلُ بِهَا وَ لَا أُعْطِيهَا شَيْئاً قَالَ نَعَمْ يَكُونُ دَيْناً لَهَا عَلَيْكَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions, from Abdul Hameed Al Taiy,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘Can I marry the woman and had union with her, and not give her anything?’ He-asws said: ‘Yes, there would happen to be a debt for her, upon you’.[260]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَوَّاضٍ الطَّائِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ فَلَا يَكُونُ عِنْدَهُ مَا يُعْطِيهَا فَيَدْخُلُ بِهَا قَالَ لَا بَأْسَ إِنَّمَا هُوَ دَيْنٌ لَهَا عَلَيْهِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Hameed Bin Awwaz Al Taiy who said,
‘I asked Abu Abdullah-asws about the man who married the woman, so there did not happen to be with him what he could give her, but he had union with her. He-asws said: ‘There is a problem. But rather, it is a debt for her, upon him’.[261]
باب التَّزْوِيجِ بِالْإِجَارَةِ
Chapter 71 – The marriage with the wages
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) قَوْلُ شُعَيْبٍ ( عليه السلام ) إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هاتَيْنِ عَلى أَنْ تَأْجُرَنِي ثَمانِيَ حِجَجٍ فَإِنْ أَتْمَمْتَ عَشْراً فَمِنْ عِنْدِكَ أَيَّ الْأَجَلَيْنِ قَضَى قَالَ الْوَفَاءُ مِنْهُمَا أَبْعَدُهُمَا عَشْرُ سِنِينَ قُلْتُ فَدَخَلَ بِهَا قَبْلَ أَنْ يَنْقَضِيَ الشَّرْطُ أَوْ بَعْدَ انْقِضَائِهِ قَالَ قَبْلَ أَنْ يَنْقَضِيَ
A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, form his father, altogether from Ahmad Bin Muhammad Bin Abu Nsr who said,
‘I said to Abu Al-Hassan-asws, ‘(What about) the words of Shuayb-as ‘[28:27] He said: I would like to marry one of these two daughters of mine to you on condition that you should serve me for eight years; but if you complete ten, it will be of your own free will whichever of the two terms you-as fulfill?’ He-asws said: ‘The completion from these two was the furthest of the two, ten years’. I said, ‘So he-as went to her before he-as fulfilled the condition, or after fulfilling it?’ He-asws said: ‘Before he fulfilled it’.
قُلْتُ لَهُ فَالرَّجُلُ يَتَزَوَّجُ الْمَرْأَةَ وَ يَشْتَرِطُ لِأَبِيهَا إِجَارَةَ شَهْرَيْنِ يَجُوزُ ذَلِكَ فَقَالَ إِنَّ مُوسَى ( عليه السلام ) قَدْ عَلِمَ أَنَّهُ سَيُتِمُّ لَهُ شَرْطَهُ فَكَيْفَ لِهَذَا بِأَنْ يَعْلَمَ أَنَّهُ سَيَبْقَى حَتَّى يَفِيَ لَهُ وَ قَدْ كَانَ الرَّجُلُ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَتَزَوَّجُ الْمَرْأَةَ عَلَى السُّورَةِ مِنَ الْقُرْآنِ وَ عَلَى الدِّرْهَمِ وَ عَلَى الْقَبْضَةِ مِنَ الْحِنْطَةِ .
I said to him-asws, ‘So the man marries the woman, and stipulates to her father the wages of two months, would that be allowed?’ So he-asws said: ‘Musa-as knew that he-as complete his-as stipulation for him-as, but how can it be for this one that he would know that he would remain (alive) until he can fulfil for him? And the man upon the era of Rasool-Allah-saww used to get married to the woman upon the Chapter from the Quran, and upon the Dirham, and upon the handful of the wheat’.[262]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَحِلُّ النِّكَاحُ الْيَوْمَ فِي الْإِسْلَامِ بِإِجَارَةٍ أَنْ يَقُولَ أَعْمَلُ عِنْدَكَ كَذَا وَ كَذَا سَنَةً عَلَى أَنْ تُزَوِّجَنِي ابْنَتَكَ أَوْ أُخْتَكَ قَالَ حَرَامٌ لِأَنَّهُ ثَمَنُ رَقَبَتِهَا وَ هِيَ أَحَقُّ بِمَهْرِهَا.
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘The marriage is not Permissible today in Al-Islam with wages, if he is saying, ‘I will work with you for such and such years upon a stipulation that you would marry your daughter, or your sister to me’. It is Prohibited because it would be a price for her neck, and she is more rightful with her dower’.[263]
باب فِيمَنْ زُوِّجَ ثُمَّ جَاءَ نَعْيُهُ
Chapter 72 – Regarding the one who gets married, then comes his news of death
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَرْسَلَ يَخْطُبُ إِلَيْهِ امْرَأَةً وَ هُوَ غَائِبٌ فَأَنْكَحُوا الْغَائِبَ وَ فُرِضَ الصَّدَاقُ ثُمَّ جَاءَ خَبَرُهُ بَعْدُ أَنَّهُ تُوُفِّيَ بَعْدَ مَا سَبَقَ الصَّدَاقُ فَقَالَ إِنْ كَانَ أُمْلِكَ بَعْدَ مَا تُوُفِّيَ فَلَيْسَ لَهَا صَدَاقٌ وَ لَا مِيرَاثٌ وَ إِنْ كَانَ أُمْلِكَ قَبْلَ أَنْ يُتَوَفَّى فَلَهَا نِصْفُ الصَّدَاقِ وَ هِيَ وَارِثُهُ وَ عَلَيْهَا الْعِدَّةُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Abdullah Bin Bukeyr, from one of our companions,
(It has been narrated) from Abu Abdullah-asws regarding a man who sent a proposal of his to a woman, and he was absent. So he married her in absence, and necessitated the dower. Then came the news of his death afterwards that he had died, after the dower had been sent. So he-asws said: ‘If the possession is after his death, so there is no dower for her, nor an inheritance, but if it was such that the possession was before his death, so for her would be half the dower, and she would inherit him, and upon her is the waiting period’.[264]
باب الرَّجُلِ يَفْجُرُ بِالْمَرْأَةِ فَيَتَزَوَّجُ أُمَّهَا أَوِ ابْنَتَهَا أَوْ يَفْجُرُ بِأُمِّ امْرَأَتِهِ أَوِ ابْنَتِهَا
Chapter 73 – The man is immoral with the woman, so he marries her mother, or her daughter, or he is immoral with a mother of his wife, or her daughter
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَفْجُرُ بِالْمَرْأَةِ أَ يَتَزَوَّجُ ابْنَتَهَا قَالَ لَا وَ لَكِنْ إِنْ كَانَتْ عِنْدَهُ امْرَأَةٌ ثُمَّ فَجَرَ بِأُمِّهَا أَوِ ابْنَتِهَا أَوْ أُخْتِهَا لَمْ تَحْرُمْ عَلَيْهِ امْرَأَتُهُ إِنَّ الْحَرَامَ لَا يُفْسِدُ الْحَلَالَ .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having been asked about the man who was immoral with the woman, can he marry her daughter?’ He-asws said: ‘No, but if the woman was with him (as his wife), then he was immoral with her mother, or her daughter, or her sister, his wife would not be Prohibited unto him. The Prohibited does not spoil the Permissible’.[265]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ بَاشَرَ امْرَأَةً وَ قَبَّلَ غَيْرَ أَنَّهُ لَمْ يُفْضِ إِلَيْهَا ثُمَّ تَزَوَّجَ ابْنَتَهَا قَالَ إِذَا لَمْ يَكُنْ أَفْضَى إِلَى الْأُمِّ فَلَا بَأْسَ وَ إِنْ كَانَ أَفْضَى إِلَيْهَا فَلَا يَتَزَوَّجِ ابْنَتَهَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Safwan Bin Yahya, from Ays Bin Al Qasim who said,
‘I asked Abu Abdullah-asws about a man who spent time with a woman and kissed, apart from it that he did not copulate with her. Then he married her daughter. He-asws said: ‘When he did not happen to have had union with the mother, so there is no problem, but if it was such that he had had union with her, so she cannot marry her daughter’.[266]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ جَارِيَةً فَدَخَلَ بِهَا ثُمَّ ابْتُلِيَ بِهَا فَفَجَرَ بِأُمِّهَا أَ تَحْرُمُ عَلَيْهِ امْرَأَتُهُ فَقَالَ لَا إِنَّهُ لَا يُحَرِّمُ الْحَلَالَ الْحَرَامُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding a man who married a girl, so he went to bed with her. Then due to wickedness he goes to bed with her mother. Would his wife be prohibited unto him?’ So he-asws said: ‘No. The Permissible cannot be Prohibited by the Prohibition’.[267]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ زَنَى بِأُمِّ امْرَأَتِهِ أَوْ بِابْنَتِهَا أَوْ بِأُخْتِهَا فَقَالَ لَا يُحَرِّمُ ذَلِكَ عَلَيْهِ امْرَأَتَهُ ثُمَّ قَالَ مَا حَرَّمَ حَرَامٌ قَطُّ حَلَالًا .
Ali, from his father, from Ibn Abu Umer, from Umar Bin Azina, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said regarding a man who committed adultery with the mother of his wife, or with her daughter, or with her sister. So he-asws said: ‘They would not make his wife to be Prohibited unto him’. Then he-asws said: ‘A Prohibition cannot Prohibit a Permissible at all’.[268]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ كَانَ بَيْنَهُ وَ بَيْنَ امْرَأَةٍ فُجُورٌ فَهَلْ يَتَزَوَّجُ ابْنَتَهَا فَقَالَ إِنْ كَانَ مِنْ قُبْلَةٍ أَوْ شِبْهِهَا فَلْيَتَزَوَّجِ ابْنَتَهَا وَ إِنْ كَانَ جِمَاعاً فَلَا يَتَزَوَّجِ ابْنَتَهَا وَ لْيَتَزَوَّجْهَا هِيَ إِنْ شَاءَ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Mansour Bin Hazim,
(It has been narrated) from Abu Abdullah-asws regarding a man between him and a woman was an immorality, so can he marry her daughter?’ So he-asws said: ‘If it was from kissing or such like, so let him marry his daughter, and if it was union, so he cannot marry her daughter, and let him marry her (the mother) if he so desires to’.[269]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ زَنَى بِأُمِّ امْرَأَتِهِ أَوْ بِأُخْتِهَا فَقَالَ لَا يُحَرِّمُ ذَلِكَ عَلَيْهِ امْرَأَتَهُ إِنَّ الْحَرَامَ لَا يُفْسِدُ الْحَلَالَ وَ لَا يُحَرِّمُهُ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Raib, from Zurara who said,
‘I asked Abu Ja’far-asws about a man who committed adultery with the mother of his wife, or with her sister. So he-asws said: ‘That would not make his wife to be Prohibited unto him. The Prohibited does not spoil the permissible, nor does it Prohibit it’.[270]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَ بَيْنَهُ وَ بَيْنَ امْرَأَةٍ فُجُورٌ فَقَالَ إِنْ كَانَ قُبْلَةً أَوْ شِبْهَهَا فَلْيَتَزَوَّجِ ابْنَتَهَا إِنْ شَاءَ وَ إِنْ كَانَ جِمَاعاً فَلَا يَتَزَوَّجِ ابْنَتَهَا وَ لْيَتَزَوَّجْهَا .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from one of his companions, from Aban Bin Usman, from Mansour Bin Hazim,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man between him and a woman was immorality. So he-asws said: ‘If it was kissing or such like, so let him marry her daughter if he so desires to, but if it was union, so he cannot marry her daughter, and let him marry her (the mother)’.[271]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ فَجَرَ بِامْرَأَةٍ أَ يَتَزَوَّجُ أُمَّهَا مِنَ الرَّضَاعَةِ أَوِ ابْنَتَهَا قَالَ لَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws, said, ‘I asked him-asws about a man who was immoral with a woman, can he marry her mother from the breastfeeding, or her daughter?’ He-asws said: ‘No’.
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, form Muhammad Bin Muslim, from Abu Ja’far-asws – similar to it.[272]
ابْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ يَزِيدَ الْكُنَاسِيِّ قَالَ إِنَّ رَجُلًا مِنْ أَصْحَابِنَا تَزَوَّجَ امْرَأَةً فَقَالَ لِي أُحِبُّ أَنْ تَسْأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ تَقُولَ لَهُ إِنَّ رَجُلًا مِنْ أَصْحَابِنَا تَزَوَّجَ امْرَأَةً قَدْ زَعَمَ أَنَّهُ كَانَ يُلَاعِبُ أُمَّهَا وَ يُقَبِّلُهَا مِنْ غَيْرِ أَنْ يَكُونَ أَفْضَى إِلَيْهَا قَالَ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لِي كَذَبَ مُرْهُ فَلْيُفَارِقْهَا
Ibn Mahboub, from Hisham Bin Salim, from Yazeed Al Kunasy who said,
‘A man from our companions married a woman. So he said to me, ‘I would love it if you could ask Abu Abdullah-asws and say to him, ‘A man from our companion married a woman, and he is claiming that he had played with her mother, and kissed her from without union taking place with her’. So I asked Abu Abdullah-asws, and he-asws said to me: ‘He has lied! Let him separate her’.
قَالَ فَرَجَعْتُ مِنْ سَفَرِي فَأَخْبَرْتُ الرَّجُلَ بِمَا قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَوَ اللَّهِ مَا دَفَعَ ذَلِكَ عَنْ نَفْسِهِ وَ خَلَّى سَبِيلَهَا .
He said, ‘So I returned from my journey and informed the man with was Abu Abdullah-asws had said. By Allah-azwj, he did not defend that from himself, and freed her way (divorced her)’.[273]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَرَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا جَالِسٌ عَنْ رَجُلٍ نَالَ مِنْ خَالَتِهِ فِي شَبَابِهِ ثُمَّ ارْتَدَعَ أَ يَتَزَوَّجُ ابْنَتَهَا فَقَالَ لَا قُلْتُ إِنَّهُ لَمْ يَكُنْ أَفْضَى إِلَيْهَا إِنَّمَا كَانَ شَيْءٌ دُونَ شَيْءٍ فَقَالَ لَا يُصَدَّقُ وَ لَا كَرَامَةَ.
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,
‘A man asked Abu Abdullah-asws, and I was seated, about a man who had attained from his maternal aunt during his youth. Then he restrained. Can he marry her daughter?’ So he-asws said: ‘No’. I said, ‘He did not happen to have had union with her. But rather, something less than a thing’. So he-asws said: ‘No, his words are not accepted, and it is not honourable’.[274]
باب الرَّجُلِ يَفْسُقُ بِالْغُلَامِ فَيَتَزَوَّجُ ابْنَتَهُ أَوْ أُخْتَهُ
Chapter 74 – The man is immoral with the boy, so he marries his daughter, or his sister
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ أَتَى غُلَاماً أَ تَحِلُّ لَهُ أُخْتُهُ قَالَ فَقَالَ إِنْ كَانَ ثَقَبَ فَلَا .
Al Hassan Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman who said,
‘I said to Abu Abdullah-asws, ‘A man went to a boy (to be immoral), would his sister be Permissible for him?’ So he-asws said: ‘If it was penetration, so no’.[275]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يَعْبَثُ بِالْغُلَامِ قَالَ إِذَا أَوْقَبَ حَرُمَتْ عَلَيْهِ ابْنَتُهُ وَ أُخْتُهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,
(It has been narrated) from Abu Abdullah-asws regarding a man who tampered with the boy. He-asws said: ‘If he has penetrated, his daughter and his sister would be Prohibited unto him’.[276]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ أَوْ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ بَعْضِ رِجَالِهِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَتَاهُ رَجُلٌ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ مَا تَرَى فِي شَابَّيْنِ كَانَا مُضْطَجِعَيْنِ فَوُلِدَ لِهَذَا غُلَامٌ وَ لِلْآخَرِ جَارِيَةٌ أَ يَتَزَوَّجُ ابْنُ هَذَا ابْنَةَ هَذَا قَالَ فَقَالَ نَعَمْ سُبْحَانَ اللَّهِ لِمَ لَا يَحِلُّ فَقَالَ إِنَّهُ كَانَ صَدِيقاً لَهُ قَالَ فَقَالَ وَ إِنْ كَانَ فَلَا بَأْسَ قَالَ فَقَالَ فَإِنَّهُ كَانَ يَفْعَلُ بِهِ
Ali Bin Ibrahim, from his father, or from Muhammad Bin Ali, from Musa Bin Sa’dan, from one of his men who said,
‘I was in the presence of Abu Abdullah-asws, so a man came over to him-asws and said to him-asws, ‘May I be sacrificed for you-asws! What is your-asws view regarding two young men lying together, so there is a son for this one, and for the other one, a girl. Can the son of this one marry the daughter of this one?’ So he-asws said: ‘Yes, Glory be to Allah-azwj, why should it not be Permissible?’ So he said, ‘He was a friend of his’. So he-asws said: ‘And even if he was, there is no problem’. So he said, ‘But, he was doing it with him’.
قَالَ فَأَعْرَضَ بِوَجْهِهِ [عَنْهُ] ثُمَّ أَجَابَهُ وَ هُوَ مُسْتَتِرٌ بِذِرَاعَيْهِ فَقَالَ إِنْ كَانَ الَّذِي كَانَ مِنْهُ دُونَ الْإِيقَابِ فَلَا بَأْسَ أَنْ يَتَزَوَّجَ وَ إِنْ كَانَ قَدْ أَوْقَبَ فَلَا يَحِلُّ لَهُ أَنْ يَتَزَوَّجَ .
He (the narrator) said, ‘So he-asws turned his-asws face away from him and answered him, and he-asws was veiling with his-asws arms, so he-asws said: ‘If that which was from him was less than the penetration, so there is no problem if they marry, but if it was such that he had penetrated, then it would not be Permissible for them to be married’.[277]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يَأْتِي أَخَا امْرَأَتِهِ فَقَالَ إِذَا أَوْقَبَهُ فَقَدْ حَرُمَتْ عَلَيْهِ الْمَرْأَةُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,
(It has been narrated) from Abu Abdullah-asws regarding a man who went to a brother of his wife. So he-asws said: ‘If he penetrated him, so the wife is Prohibited unto him’.[278]
باب مَا يَحْرُمُ عَلَى الرَّجُلِ مِمَّا نَكَحَ ابْنُهُ وَ أَبُوهُ وَ مَا يَحِلُّ لَهُ
Chapter 75 – What is Prohibited upon the man, from what his son and his father can marry, and what is Permissible for him
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَلَامَسَهَا قَالَ مَهْرُهَا وَاجِبٌ وَ هِيَ حَرَامٌ عَلَى أَبِيهِ وَ ابْنِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘I asked Abu Abdullah-asws about a man who married a woman, and he had touch her. He-asws said: ‘Her dower is Obligated, and she is Prohibited unto his father and his son’.[279]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الرَّجُلِ تَكُونُ لَهُ الْجَارِيَةُ فَيُقَبِّلُهَا هَلْ تَحِلُّ لِوَلَدِهِ قَالَ بِشَهْوَةٍ قُلْتُ نَعَمْ قَالَ فَقَالَ مَا تَرَكَ شَيْئاً إِذَا قَبَّلَهَا بِشَهْوَةٍ ثُمَّ قَالَ ابْتِدَاءً مِنْهُ إِنْ جَرَّدَهَا وَ نَظَرَ إِلَيْهَا بِشَهْوَةٍ حَرُمَتْ عَلَى أَبِيهِ وَ ابْنِهِ قُلْتُ إِذَا نَظَرَ إِلَى جَسَدِهَا فَقَالَ إِذَا نَظَرَ إِلَى فَرْجِهَا وَ جَسَدِهَا بِشَهْوَةٍ حَرُمَتْ عَلَيْهِ.
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail who said,
‘I asked Abu Al-Hassan Al-Reza-asws about the man who happened to have the slave girl, so he kissed her. Would she be Permissible for his father?’ He-asws said: ‘With lust?’ I said, ‘Yes’. So he-asws said: ‘He has not left anything when he kissed her with lust’. Then he-asws said initiating him: ‘If he exposed her and looked at her with lust, so she is Prohibited unto his father and his son’. I said, ‘When he looked at her body?’ So he-asws said: ‘When he looked at her private part, and her body with lust, she would be prohibited unto him (father and son)’.[280]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَنْظُرُ إِلَى الْجَارِيَةِ يُرِيدُ شِرَاهَا أَ تَحِلُّ لِابْنِهِ فَقَالَ نَعَمْ إِلَّا أَنْ يَكُونَ نَظَرَ إِلَى عَوْرَتِهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,
‘I said to Abu Abdullah-asws, ‘The man looks at the slave girl intending to buy her, would she be Permissible to his son?’ So he-asws said: ‘Yes, unless he happened to have looked at her nakedness’.[281]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا عِنْدَهُ عَنْ رَجُلٍ اشْتَرَى جَارِيَةً وَ لَمْ يَمَسَّهَا فَأَمَرَتِ امْرَأَتُهُ ابْنَهُ وَ هُوَ ابْنُ عَشْرِ سِنِينَ أَنْ يَقَعَ عَلَيْهَا فَوَقَعَ عَلَيْهَا فَمَا تَرَى فِيهِ فَقَالَ أَثِمَ الْغُلَامُ وَ أَثِمَتْ أُمُّهُ وَ لَا أَرَى لِلْأَبِ إِذَا قَرِبَهَا الِابْنُ أَنْ يَقَعَ عَلَيْهَا
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Abdullah Bin Yahya Al Kahily who said,
‘Abu Abdullah-asws was asked and I was in his-asws presence, about a man who bought a slave girl and did not touch her. So his wife instructed his son, and he was a boy of ten years that he falls upon her. So he fell upon her. So what is your-asws view with regards to it?’ So he-asws said: ‘The boy has sinned, and his mother has sinned, and I-asws do not view for the father, when the son has been near to her, that he should fall upon her’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ يَكُونُ لَهُ جَارِيَةٌ فَيَضَعُ أَبُوهُ يَدَهُ عَلَيْهَا مِنْ شَهْوَةٍ أَوْ يَنْظُرُ مِنْهَا إِلَى مُحَرَّمٍ مِنْ شَهْوَةٍ فَكَرِهَ أَنْ يَمَسَّهَا ابْنُهُ .
He (the narrator) said, ‘And I asked him-asws about a man who happened to have a slave girl for him, so his father laid his hand upon her out of desire, or looked at her Prohibited part out of desire. So he-asws disliked that the son should touch her’.[282]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا جَرَّدَ الرَّجُلُ الْجَارِيَةَ وَ وَضَعَ يَدَهُ عَلَيْهَا فَلَا تَحِلُّ لِابْنِهِ .
Muhammad Bin Ismail, from Al Fazl Bin Shazaan, form Ibn Abu Umeyr, from Rabie Bin Abdullah, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man bares the slave girl and places his hand upon her, so she would not be Permitted unto his father’.[283]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لَهُ رَجُلٌ تَزَوَّجَ امْرَأَةً فَلَمَسَهَا قَالَ هِيَ حَرَامٌ عَلَى أَبِيهِ وَ ابْنِهِ وَ مَهْرُهَا وَاجِبٌ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskan, from Al Hassan Bin iyad, from Muhammad Bin Muslim who said,
‘I said to him-asws, ‘A man married a woman, so he touches her’. He-asws said: ‘She is Pohibited unto his father, and his son, and her dower is Obligated’.[284]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا زَنَى رَجُلٌ بِامْرَأَةِ أَبِيهِ أَوْ جَارِيَةِ أَبِيهِ فَإِنَّ ذَلِكَ لَا يُحَرِّمُهَا عَلَى زَوْجِهَا وَ لَا تُحَرِّمُ الْجَارِيَةَ عَلَى سَيِّدِهَا إِنَّمَا يُحَرِّمُ ذَلِكَ مِنْهُ إِذَا أَتَى الْجَارِيَةَ وَ هِيَ حَلَالٌ فَلَا تَحِلُّ تِلْكَ الْجَارِيَةُ أَبَداً لِابْنِهِ وَ لَا لِأَبِيهِ وَ إِذَا تَزَوَّجَ رَجُلٌ امْرَأَةً تَزْوِيجاً حَلَالًا فَلَا تَحِلُّ تِلْكَ الْمَرْأَةُ لِأَبِيهِ وَ لِابْنِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara who said,
‘Abu Ja’far-asws said: ‘When a man commits adultery with a wife of his father, or a slave girl of his father, so that does not make her to be Prohibited unto her husband, nor does it make the slave girl to be Prohibited unto her master, If he goes to bed with a slave-girl who is lawful thereafter she becomes unlawful forever unto his son, and unto his father; and when the man marries a woman with a Permissible marriage, so that woman would not be Permissible unto his father, nor unto his son’.[285]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُرَازِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ سُئِلَ عَنِ امْرَأَةٍ أَمَرَتِ ابْنَهَا أَنْ يَقَعَ عَلَى جَارِيَةٍ لِأَبِيهِ فَوَقَعَ فَقَالَ أَثِمَتْ وَ أَثِمَ ابْنُهَا وَ قَدْ سَأَلَنِي بَعْضُ هَؤُلَاءِ عَنْ هَذِهِ الْمَسْأَلَةِ فَقُلْتُ لَهُ أَمْسِكْهَا إِنَّ الْحَلَالَ لَا يُفْسِدُهُ الْحَرَامُ .
A number of our companions, from Sahl Bin Ziyad, form Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Murazim who said,
‘I heard Abu Abdullah-asws and he-asws had been asked about a woman who instructed her son that he falls upon a slave girl of his father, and he did. So he-asws said: ‘She sins and her son sinned, and one of them had asked me-asws about this problem, so I-asws said to him: ‘Keep her! The Permissible does not get spoilt by the Prohibited’.[286]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ تَكُونُ لَهُ الْجَارِيَةُ فَيَقَعُ عَلَيْهَا ابْنُ ابْنِهِ قَبْلَ أَنْ يَطَأَهَا الْجَدُّ أَوِ الرَّجُلُ يَزْنِي بِالْمَرْأَةِ فَهَلْ يَحِلُّ لِأَبِيهِ أَنْ يَتَزَوَّجَهَا قَالَ لَا إِنَّمَا ذَلِكَ إِذَا تَزَوَّجَهَا الرَّجُلُ فَوَطِئَهَا ثُمَّ زَنَى بِهَا ابْنُهُ لَمْ يَضُرَّهُ لِأَنَّ الْحَرَامَ لَا يُفْسِدُ الْحَلَالَ وَ كَذَلِكَ الْجَارِيَةُ .
A number of our companions, from Sahl Bin Ziyad, from Musa Bin Ja’far, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar,
(It has been narrated) from Abu Abdullah-asws regarding the man who happened to have the slave girl for him, so the son of his son fell upon her before the grandfather had gone to bed with her; or the man commits adultery with the woman, so would it be Permissible for his father to marry her?’ He-asws said: ‘No. But rather, that is when the father marries her, so he sleeps with her, then his son commits adultery with her, he would not be harmed, because the Prohibited does not spoil the Permissible, and similar to that is the slave girl’.[287]
باب آخَرُ مِنْهُ وَ فِيهِ ذِكْرُ أَزْوَاجِ النَّبِيِّ ( صلى الله عليه وآله )
Chapter 76 – Another chapter from it, and there is the mentioned of the wives of the Prophet-saww
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ لَوْ لَمْ يَحْرُمْ عَلَى النَّاسِ أَزْوَاجُ النَّبِيِّ ( صلى الله عليه وآله ) لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَ لا أَنْ تَنْكِحُوا أَزْواجَهُ مِنْ بَعْدِهِ أَبَداً حَرُمْنَ عَلَى الْحَسَنِ وَ الْحُسَيْنِ ( عليهما السلام ) لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَنْكِحُوا ما نَكَحَ آباؤُكُمْ مِنَ النِّساءِ وَ لَا يَصْلُحُ لِلرَّجُلِ أَنْ يَنْكِحَ امْرَأَةَ جَدِّهِ.
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘Had the wives of the Prophet-saww not been Prohibited unto the people by the Words of Allah-azwj Mighty and Majestic [33:53] and it does not behove you that you should hurt Rasool Allah, nor that you should marry his wives after him ever, they were prohibited unto Al-Hassan-asws and Al-Husayn-asws due to the Words of Allah-azwj Mighty and Majestic [4:22] And marry not the woman whom your fathers married, nor is it correct for the man that he should marry a wife of his grandfather’.[288]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْجَارُودِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ ذَكَرَ هَذِهِ الْآيَةَ وَ وَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ حُسْناً فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَحَدُ الْوَالِدَيْنِ فَقَالَ عَبْدُ اللَّهِ بْنُ عَجْلَانَ مَنِ الْآخَرُ قَالَ عَلِيٌّ ( عليه السلام ) وَ نِسَاؤُهُ عَلَيْنَا حَرَامٌ وَ هِيَ لَنَا خَاصَّةً .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Abu Al Jaroud who said,
‘I heard Abu Abdullah-asws saying and he-asws mentioned this Verse [29:8] And We have enjoined on human being goodness to his parents, and he-asws said: ‘Rasool-Allah-saww is one of the two parents’. So Abdullah Bin Al-Ajlan said, ‘Who is the other one?’ He-asws said: ‘Ali-asws, and his-asws wives are Prohibited unto us-asws, and this is for us-asws in particular’.[289]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ حَدَّثَنِي سَعْدُ بْنُ أَبِي عُرْوَةَ عَنْ قَتَادَةَ عَنِ الْحَسَنِ الْبَصْرِيِّ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) تَزَوَّجَ امْرَأَةً مِنْ بَنِي عَامِرِ بْنِ صَعْصَعَةَ يُقَالُ لَهَا سَنَى وَ كَانَتْ مِنْ أَجْمَلِ أَهْلِ زَمَانِهَا فَلَمَّا نَظَرَتْ إِلَيْهَا عَائِشَةُ وَ حَفْصَةُ قَالَتَا لَتَغْلِبُنَا هَذِهِ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِجَمَالِهَا فَقَالَتَا لَهَا لَا يَرَى مِنْكِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حِرْصاً فَلَمَّا دَخَلَتْ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) تَنَاوَلَهَا بِيَدِهِ فَقَالَتْ أَعُوذُ بِاللَّهِ فَانْقَبَضَتْ يَدُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) عَنْهَا فَطَلَّقَهَا وَ أَلْحَقَهَا بِأَهْلِهَا
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina who said, ‘Sa’ad Bin Abu Urwat narrated to me, from Qatada, from Al Hassan Al Basry that,
‘Rasool-Allah-saww married a woman called Sana from the Clan of Aamir Bin Sa’sa’at, and she was from the most beautiful of the people of her time. So when Ayesha and Hafsa looked at her, they both said, ‘This one will overwhelm us upon Rasool-Allah-saww with her beauty’. So they both said to her, ‘Rasool-Allah-saww does not see any keenness from you’. So when she went over to Rasool-Allah-saww, he-saww held her by his-saww hand, so she said, ‘I seek Refuge with Allah-azwj’. So Rasool-Allah-saww let go of her hand and divorced her, and attached her with her family.
وَ تَزَوَّجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) امْرَأَةً مِنْ كِنْدَةَ بِنْتَ أَبِي الْجَوْنِ فَلَمَّا مَاتَ إِبْرَاهِيمُ بْنُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) ابْنُ مَارِيَةَ الْقِبْطِيَّةِ قَالَتْ لَوْ كَانَ نَبِيّاً مَا مَاتَ ابْنُهُ فَأَلْحَقَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِأَهْلِهَا قَبْلَ أَنْ يَدْخُلَ بِهَا
And Rasool-Allah-saww married a woman from Kinda, daughter of Abu Al-Jawn. So when Ibrahim-as, son-as of Rasool-Allah-saww passed away, the son-as of Mariah the Coptic, she said, ‘Had he-saww been a Prophet-saww his-saww son-as would not have passed away’. So Rasool-Allah-saww attached her with her family before sleeping with her.
فَلَمَّا قُبِضَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ وُلِّيَ النَّاسَ أَبُو بَكْرٍ أَتَتْهُ الْعَامِرِيَّةُ وَ الْكِنْدِيَّةُ وَ قَدْ خُطِبَتَا فَاجْتَمَعَ أَبُو بَكْرٍ وَ عُمَرُ فَقَالَا لَهُمَا اخْتَارَا إِنْ شِئْتُمَا الْحِجَابَ وَ إِنْ شِئْتُمَا الْبَاهَ فَاخْتَارَتَا الْبَاهَ فَتَزَوَّجَتَا فَجُذِمَ أَحَدُ الرَّجُلَيْنِ وَ جُنَّ الْآخَرُ.
So when Rasool-Allah-saww passed away, and Abu Bakr ruled the people, the Aamiriyya woman and the Kindiyya woman came over to him, and they had been proposed to (for marriage). So Abu Bakr and Umar got together, so they both said to them, ‘Either both of you choose the veil if you so desire to, or if you so desire to you choose the sexual satisfaction’. So they both chose the sexual satisfaction, but one of the two men (husbands) became a leper, and the other one became insane’ (even before touching them).
قَالَ عُمَرُ بْنُ أُذَيْنَةَ فَحَدَّثْتُ بِهَذَا الْحَدِيثِ زُرَارَةَ وَ الْفُضَيْلَ فَرَوَيَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ مَا نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْ شَيْءٍ إِلَّا وَ قَدْ عُصِيَ فِيهِ حَتَّى لَقَدْ نَكَحُوا أَزْوَاجَ النَّبِيِّ ( صلى الله عليه وآله ) مِنْ بَعْدِهِ وَ ذَكَرَ هَاتَيْنِ الْعَامِرِيَّةَ وَ الْكِنْدِيَّةَ
Umar Bin Azina (the narrator) said, ‘So I narrated with this Hadeeth to Zurara and Al-Fuzayl, so they both reported from Abu Ja’far-asws that: ‘Allah-azwj Mighty and Majestic did not Forbid from something except that He-azwj was disobeyed in it, so much so that they even married the wives of the Prophet-saww, after him-saww’, and he-asws mentioned these two (women), the Aamiriyya woman and the Kindiyya woman.
ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَوْ سَأَلْتَهُمْ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا أَ تَحِلُّ لِابْنِهِ لَقَالُوا لَا فَرَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَعْظَمُ حُرْمَةً مِنْ آبَائِهِمْ .
Then Abu Ja’far-asws said: ‘If you were to ask them about a man who marries a woman, so he divorces her before going to bed with her, would she be Permissible to his son? They would said, ‘No’. So, Rasool-Allah-saww is greater in sanctity than their own fathers’.[290]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) نَحْوَهُ وَ قَالَ فِي حَدِيثِهِ وَ لَا هُمْ يَسْتَحِلُّونَ أَنْ يَتَزَوَّجُوا أُمَّهَاتِهِمْ إِنْ كَانُوا مُؤْمِنِينَ وَ إِنَّ أَزْوَاجَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي الْحُرْمَةِ مِثْلُ أُمَّهَاتِهِمْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara Bin Ayn,
(It has been narrated) from Abu Ja’far-asws, approximately it, and he-asws said in his-asws Hadeeth: ‘And they are no permitting that they marry their own mothers if they were Believers, and the wives of Rasool-Allah-saww, regarding the sanctity, are like their own mothers’.[291]
باب الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ فَيُطَلِّقُهَا أَوْ تَمُوتُ قَبْلَ أَنْ يَدْخُلَ بِهَا أَوْ بَعْدَهُ فَيَتَزَوَّجُ أُمَّهَا أَوْ بِنْتَهَا
Chapter 77 – The man marries the woman, so he divorces her, or she dies before he had slept with her, or after it, so he marries her mother or her daughter
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْأُمُّ وَ الِابْنَةُ سَوَاءٌ إِذَا لَمْ يَدْخُلْ بِهَا يَعْنِي إِذَا تَزَوَّجَ الْمَرْأَةَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا فَإِنَّهُ إِنْ شَاءَ تَزَوَّجَ أُمَّهَا وَ إِنْ شَاءَ تَزَوَّجَ ابْنَتَهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darrah, and Hammad Bin usman,
(It has been narrated) from Abu Abdullah-asws having said: ‘The mother and the daughter are equal, when he does not sleep with her, meaning when he marries the wife, then he divorces her before touching her. If he so desires to he marries her mother, and if he so desires to he marries her daughter’.[292]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ مُتْعَةً أَ يَحِلُّ لَهُ أَنْ يَتَزَوَّجَ ابْنَتَهَا قَالَ لَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr who said,
‘I asked Abu Al-Hassan-asws about the man who marries the woman with a temporary marriage, would it be Permissible for him that he marries her daughter?’ He-asws said: ‘No’.[293]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَنَظَرَ إِلَى رَأْسِهَا وَ إِلَى بَعْضِ جَسَدِهَا أَ يَتَزَوَّجُ ابْنَتَهَا فَقَالَ لَا إِذَا رَأَى مِنْهَا مَا يَحْرُمُ عَلَى غَيْرِهِ فَلَيْسَ لَهُ أَنْ يَتَزَوَّجُ ابْنَتَهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws, said, ‘I asked him-asws about a man who marries a woman, so he looks at her head, and to a part of her body, can he marry her daughter?’ So he-asws said: ‘No. When he has seen from her what is Prohibited unto others, so it is not for him that he marries her daughter’.[294]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَتَاهُ رَجُلٌ فَسَأَلَهُ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَمَاتَتْ قَبْلَ أَنْ يَدْخُلَ بِهَا أَ يَتَزَوَّجُ بِأُمِّهَا فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَدْ فَعَلَهُ رَجُلٌ مِنَّا فَلَمْ نَرَ بِهِ بَأْساً
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Mansour Bin Hazim who said,
‘I was in the presence of Abu Abdullah-asws, so a man came over to him-asws and asked him-asws about a man who married a woman, so she died before he had slept with her, can he be married with her mother?’ So Abu Abdullah-asws said: ‘A man from us-asws (a companion) had done it, so we-asws did not see any problem’.
فَقُلْتُ جُعِلْتُ فِدَاكَ مَا تَفْخَرُ الشِّيعَةُ إِلَّا بِقَضَاءِ عَلِيٍّ ( عليه السلام ) فِي هَذِهِ الشَّمْخِيَّةِ الَّتِي أَفْتَاهَا ابْنُ مَسْعُودٍ أَنَّهُ لَا بَأْسَ بِذَلِكَ ثُمَّ أَتَى عَلِيّاً ( عليه السلام ) فَسَأَلَهُ فَقَالَ لَهُ عَلِيٌّ ( عليه السلام ) مِنْ أَيْنَ أَخَذْتَهَا فَقَالَ مِنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ رَبائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسائِكُمُ اللَّاتِي دَخَلْتُمْ بِهِنَّ فَإِنْ لَمْ تَكُونُوا دَخَلْتُمْ بِهِنَّ فَلا جُناحَ عَلَيْكُمْ فَقَالَ عَلِيٌّ ( عليه السلام ) إِنَّ هَذِهِ مُسْتَثْنَاةٌ وَ هَذِهِ مُرْسَلَةٌ وَ أُمَّهاتُ نِسائِكُمْ
So I said, ‘May I be sacrificed for you-asws! The Shias do not pride themselves except with a judgement of Ali-asws regarding the Shamkhiyya woman about whom Ibn Masoud had issued a Fatwa upon that there is no problem with that. Then he went over to Ali-asws and asked him, so Ali-asws said to him: ‘From where have you taken it?’ So he said, ‘From the Words of Allah-azwj Mighty and Majestic [4:23] and your step-daughters who are in your guardianship, (born) of your wives to whom you have gone in, but if you have not gone in to them, there is no blame on you (in marrying them)’. So Ali-asws said: ‘This is an exclusion, and this is for union and mothers of your wives’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِلرَّجُلِ أَ مَا تَسْمَعُ مَا يَرْوِي هَذَا عَنْ عَلِيٍّ ( عليه السلام ) فَلَمَّا قُمْتُ نَدِمْتُ وَ قُلْتُ أَيَّ شَيْءٍ صَنَعْتُ يَقُولُ هُوَ قَدْ فَعَلَهُ رَجُلٌ مِنَّا فَلَمْ نَرَ بِهِ بَأْساً وَ أَقُولُ أَنَا قَضَى عَلِيٌّ ( عليه السلام ) فِيهَا فَلَقِيتُهُ بَعْدَ ذَلِكَ فَقُلْتُ جُعِلْتُ فِدَاكَ مَسْأَلَةُ الرَّجُلِ إِنَّمَا كَانَ الَّذِي قُلْتُ يَقُولُ كَانَ زَلَّةً مِنِّي فَمَا تَقُولُ فِيهَا فَقَالَ يَا شَيْخُ تُخْبِرُنِي أَنَّ عَلِيّاً ( عليه السلام ) قَضَى بِهَا وَ تَسْأَلُنِي مَا تَقُولُ فِيهَا .
So Abu Abdullah-asws said to the man: ‘Did you hear what this one is reporting from Ali-asws?’ So when I stood up, I was remorseful, and I said (to myself), ‘What have I done? He-asws was saying, ‘‘A man from us-asws (a companion) had done it, so we-asws did not see any problem’, and I was saying, ‘Ali-asws had judged with regards to it’’. So I met him-asws after that, so I said, ‘May I be sacrificed for you-asws! The question of the man, that which I had said was a slip from me, so what are you-asws saying with regards to it?’ So he-asws said: ‘O Sheykh! You inform me-asws that Ali-asws has judged with it, and you are asking me-asws what I-asws am saying with regards to it?’[295]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَمَكَثَ أَيَّاماً مَعَهَا لَا يَسْتَطِيعُهَا غَيْرَ أَنَّهُ قَدْ رَأَى مِنْهَا مَا يَحْرُمُ عَلَى غَيْرِهِ ثُمَّ يُطَلِّقُهَا أَ يَصْلُحُ لَهُ أَنْ يَتَزَوَّجَ ابْنَتَهَا فَقَالَ أَ يَصْلُحُ لَهُ وَ قَدْ رَأَى مِنْ أُمِّهَا مَا قَدْ رَأَى .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Khalid Bin Jareer, from Abu Al Rabie who said,
‘Abu Abdullah-asws was asked about a man who married a woman, so he stayed for days with her, not going to bed with her, apart from that he had seen from her what is Prohibited unto others. Then he divorced her. Is it correct for him that he marries her daughter?’ So he-asws said: ‘How can it be correct for him and he had seen from her mother what he had seen?’[296]
باب تَزْوِيجِ الْمَرْأَةِ الَّتِي تُطَلَّقُ عَلَى غَيْرِ السُّنَّةِ
Chapter 78 – Marriage of the woman who is divorced upon other than the Sunnah
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِيَّاكُمْ وَ ذَوَاتِ الْأَزْوَاجِ الْمُطَلَّقَاتِ عَلَى غَيْرِ السُّنَّةِ قَالَ قُلْتُ لَهُ فَرَجُلٌ طَلَّقَ امْرَأَتَهُ مِنْ هَؤُلَاءِ وَ لِي بِهَا حَاجَةٌ قَالَ فَتَلْقَاهُ بَعْدَ مَا طَلَّقَهَا وَ انْقَضَتْ عِدَّتُهَا عِنْدَ صَاحِبِهَا فَتَقُولُ لَهُ طَلَّقْتَ فُلَانَةَ فَإِذَا قَالَ نَعَمْ فَقَدْ صَارَ تَطْلِيقَةً عَلَى طُهْرٍ فَدَعْهَا مِنْ حِينَ طَلَّقَهَا تِلْكَ التَّطْلِيقَةَ حَتَّى تَنْقَضِيَ عِدَّتُهَا ثُمَّ تَزَوَّجْهَا فَقَدْ صَارَتْ تَطْلِيقَةً بَائِنَةً.
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Usman Bin Isa, from one of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘Beware of the marriages of the women divorced upon other than the Sunnah’. I said to him-asws, ‘Supposing a man from them divorces his wife and there is a need for me with her?’ He-asws said, ‘So meet up with him after he has divorced her, and she has observed her waiting period with her companions, so you should be saying to him, ‘You have divorced so and so?’ So if he says, ‘Yes’, so it has become one divorce upon a pure period. So leave her from when he divorced her with that divorce until she has observed her waiting period. Then marry her, so that divorce would have made her to be irrevocably divorced’.[297]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ شُعَيْبٍ الْحَدَّادِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ مِنْ مَوَالِيكَ يُقْرِئُكَ السَّلَامَ وَ قَدْ أَرَادَ أَنْ يَتَزَوَّجَ امْرَأَةً قَدْ وَافَقَتْهُ وَ أَعْجَبَهُ بَعْضُ شَأْنِهَا وَ قَدْ كَانَ لَهَا زَوْجٌ فَطَلَّقَهَا ثَلَاثاً عَلَى غَيْرِ السُّنَّةِ وَ قَدْ كَرِهَ أَنْ يُقْدِمَ عَلَى تَزْوِيجِهَا حَتَّى يَسْتَأْمِرَكَ فَتَكُونَ أَنْتَ تَأْمُرُهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هُوَ الْفَرْجُ وَ أَمْرُ الْفَرْجِ شَدِيدٌ وَ مِنْهُ يَكُونُ الْوَلَدُ وَ نَحْنُ نَحْتَاطُ فَلَا يَتَزَوَّجْهَا .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al nazar Bin Suweyd, from Muhammad Bin Abu Hamza, from Shuayb Al Haddad who said,
‘I said to Abu Abdullah-asws, ‘A man from your-asws friend coveys the greetings and has intended to marry a woman whom he finds as compatible and some of her nature has fascinated him, but she used to have a husband, who has divorced her upon other than the Sunnah, and he dislikes to proceed upon marrying her until he gets instructions from you-asws, so you-asws would happen to have instructed him so’. So Abu Abdullah-asws said: ‘It is the union, and the matter of the union is difficult, and from it the children occur, and we-asws are cautious, therefore he should not marry her’.[298]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فَأَرَادَ رَجُلٌ أَنْ يَتَزَوَّجَهَا كَيْفَ يَصْنَعُ قَالَ يَدَعُهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ يَأْتِيهِ وَ مَعَهُ رَجُلَانِ شَاهِدَانِ فَيَقُولُ أَ طَلَّقْتَ فُلَانَةَ فَإِذَا قَالَ نَعَمْ تَرَكَهَا ثَلَاثَةَ أَشْهُرٍ ثُمَّ خَطَبَهَا إِلَى نَفْسِهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hafs in Al Bakhtary, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws regarding a man who divorced his wife three (divorces). So a man intended to marry her, how should he deal?’ He-asws said: ‘Leave her until she menstruates and is pure, then he should go to him (her husband) and with him should be two men as witnesses, so he should be saying, ‘Did you divorce so and so? ‘So when he says, ‘Yes’, he should leave her for three months, then propose to herself’.[299]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِيَّاكَ وَ الْمُطَلَّقَاتِ ثَلَاثاً فِي مَجْلِسٍ فَإِنَّهُنَّ ذَوَاتُ أَزْوَاجٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Ali Bin Hanzala,
(It has been narrated) from Abu Abdullah-asws having said: ‘Beware of the woman divorced with three (divorces) in one sitting, for they are with husbands’.[300]
باب الْمَرْأَةِ تُزَوَّجُ عَلَى عَمَّتِهَا أَوْ خَالَتِهَا
Chapter 79 – The woman marries (as an additional wife) upon her paternal aunt or her maternal aunt
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تُزَوَّجُ ابْنَةُ الْأَخِ وَ لَا ابْنَةُ الْأُخْتِ عَلَى الْعَمَّةِ وَ لَا عَلَى الْخَالَةِ إِلَّا بِإِذْنِهِمَا وَ تُزَوَّجُ الْعَمَّةُ وَ الْخَالَةُ عَلَى ابْنَةِ الْأَخِ وَ ابْنَةِ الْأُخْتِ بِغَيْرِ إِذْنِهِمَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Fazzal, from Ibn Bukeyr, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘You should neither marry a daughter of the brother, nor a daughter of the sister (as an additional wife) upon the paternal aunt, nor upon the maternal aunt, except with her permission; and the marriage of the paternal aunt and the maternal aunt (as an additional wife) upon a daughter of the brother and a daughter of the sister without her permission’.[301]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) قَالَ لَا تُنْكَحُ الْمَرْأَةُ عَلَى عَمَّتِهَا وَ لَا خَالَتِهَا إِلَّا بِإِذْنِ الْعَمَّةِ وَ الْخَالَةِ .
A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeyda Al Haza’a who said,
‘I heard Abu Ja’far-asws, he-asws said: ‘Do not marry the woman (as an additional wife) upon her paternal aunt, nor upon the maternal aunt, except with the permission of the paternal aunt, and the maternal aunt’.[302]
باب تَحْلِيلِ الْمُطَلَّقَةِ لِزَوْجِهَا وَ مَا يَهْدِمُ الطَّلَاقَ الْأَوَّلَ
Chapter 80 – The Permissibility of the divorced woman to her husband and what demolishes the first divorce
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ ثَلَاثاً ثُمَّ تَمَتَّعَ فِيهَا رَجُلٌ آخَرُ هَلْ تَحِلُّ لِلْأَوَّلِ قَالَ لَا .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws), said, ‘I asked him-asws about a man who divorces his wife with three (divorces), then another man had temporary marriage with her, would she be Permissible for the first one?’ He-asws said: ‘No’.[303]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ طَلَاقاً لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ تَزَوَّجَهَا رَجُلٌ مُتْعَةً أَ يَحِلُّ لَهُ أَنْ يَنْكِحَهَا قَالَ لَا حَتَّى تَدْخُلَ فِي مِثْلِ مَا خَرَجَتْ مِنْهُ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Al Hassan Al Sayqal who said,
‘I asked Abu Abdullah-asws about a man who divorces his wife with such a divorce that she would not be Permissible for him unless she marries another husband, and a man marries her with a temporary marriage, would she be Permissible for him if he marries her?’ He-asws said: ‘No, until she enters into what she has come out from’.[304]
سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُثَنَّى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ طَلَاقاً لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَتَزَوَّجَهَا عَبْدٌ ثُمَّ طَلَّقَهَا هَلْ يُهْدَمُ الطَّلَاقُ قَالَ نَعَمْ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ قَالَ هُوَ أَحَدُ الْأَزْوَاجِ .
Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Musna, from Is’haq Bin Ammar who said,
‘I asked Abu Abdullah-asws about a man who divorced his wife with such a divorce that she was not Permissible for him unless she marries another husband. So a slave married her, then divorced her, is the divorced demolished?’ He-asws said: ‘Yes, due to the Words of Allah-azwj Mighty and Majestic in His-azwj Book [2:230] until she marries another husband’. And he-asws said: ‘He is one of the husbands’.[305]
سَهْلٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُثَنًّى عَنْ أَبِي حَاتِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ الطَّلَاقَ الَّذِي لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ ثُمَّ تَزَوَّجَهَا رَجُلٌ آخَرُ وَ لَمْ يَدْخُلْ بِهَا قَالَ لَا حَتَّى يَذُوقَ عُسَيْلَتَهَا .
Sahl, from Ahmad Biin Muhammad, from Musna, from Abu Hatim,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the man who divorces his wife with the divorce which did not permit her for him until she marries another husband. Then another man married her but did not sleep with her’. He-asws said: ‘No, until he tastes her honey’.[306]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ تَطْلِيقَةً وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى انْقَضَتْ عِدَّتُهَا ثُمَّ تَزَوَّجَهَا رَجُلٌ غَيْرُهُ ثُمَّ إِنَّ الرَّجُلَ مَاتَ أَوْ طَلَّقَهَا فَرَاجَعَهَا الْأَوَّلُ قَالَ هِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ بَاقِيَتَيْنِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who divorces his wife with one divorce, then leaves her until she observes her waiting period. Then another man marries her. Then the man dies, or divorces her. So, can the former (husband) revert to her?’ He-asws said: ‘She would be with him upon two remaining divorces’.[307]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) رَوَى بَعْضُ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ عَلَى الْكِتَابِ وَ السُّنَّةِ فَتَبِينُ مِنْهُ بِوَاحِدَةٍ فَتَزَوَّجُ زَوْجاً غَيْرَهُ فَيَمُوتُ عَنْهَا أَوْ يُطَلِّقُهَا فَتَرْجِعُ إِلَى زَوْجِهَا الْأَوَّلِ أَنَّهَا تَكُونُ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ وَ وَاحِدَةٌ قَدْ مَضَتْ فَوَقَّعَ ( عليه السلام ) بِخَطِّهِ صَدَقُوا
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahziyar who said,
‘Abdullah Bin Muhammad wrote to Abu Al-Hassan-asws of a report of some of our companions, from Abu Abdullah-asws regarding the man who divorces his wife upon the Book and the Sunnah, so she becomes irrevocably divorced from him with one (divorce). So she marries another husband, and he dies from her, or divorces her, she can return to her former husband, for her to be with him upon two divorces and one (of it) having expired.’ So he-asws signed with his-asws own handwriting: ‘They speak the truth’.
وَ رَوَى بَعْضُهُمْ أَنَّهَا تَكُونُ عِنْدَهُ عَلَى ثَلَاثٍ مُسْتَقْبِلَاتٍ وَ أَنَّ تِلْكَ الَّتِي طَلَّقَهَا لَيْسَتْ بِشَيْءٍ لِأَنَّهَا قَدْ تَزَوَّجَتْ زَوْجاً غَيْرَهُ فَوَقَّعَ ( عليه السلام ) بِخَطِّهِ لَا .
And some of them had reported that she would happen to be with him upon three future divorces, and that which he had divorced her with would not be with anything, because she had married another husband. So he-asws signed with his-asws own handwriting: ‘No’.[308]
[1] Al Kafi – V 5 – The Book of Marriage Ch 21 H 1
[2] Al Kafi – V 5 – The Book of Marriage Ch 21 H 2
[3] Al Kafi – V 5 – The Book of Marriage Ch 22 H 1
[4] Al Kafi – V 5 – The Book of Marriage Ch 22 H 2
[5] Al Kafi – V 5 – The Book of Marriage Ch 22 H 3
[6] Al Kafi – V 5 – The Book of Marriage Ch 22 H 4
[7] Al Kafi – V 5 – The Book of Marriage Ch 23 H 1
[8] Al Kafi – V 5 – The Book of Marriage Ch 23 H 2
[9] Al Kafi – V 5 – The Book of Marriage Ch 23 H 3
[10] Al Kafi – V 5 – The Book of Marriage Ch 24 H 1
[11] Al Kafi – V 5 – The Book of Marriage Ch 25 H 1
[12] Al Kafi – V 5 – The Book of Marriage Ch 25 H 2
[13] Al Kafi – V 5 – The Book of Marriage Ch 25 H 3
[14] Al Kafi – V 5 – The Book of Marriage Ch 26 H 1
[15] Al Kafi – V 5 – The Book of Marriage Ch 26 H 2
[16] Al Kafi – V 5 – The Book of Marriage Ch 26 H 3
[17] Al Kafi – V 5 – The Book of Marriage Ch 26 H 4
[18] Al Kafi – V 5 – The Book of Marriage Ch 26 H 5
[19] Al Kafi – V 5 – The Book of Marriage Ch 26 H 6
[20] Al Kafi – V 5 – The Book of Marriage Ch 26 H 7
[21] Al Kafi – V 5 – The Book of Marriage Ch 26 H 8
[22] Al Kafi – V 5 – The Book of Marriage Ch 26 H 9
[23] Al Kafi – V 5 – The Book of Marriage Ch 26 H 10
[24] Al Kafi – V 5 – The Book of Marriage Ch 26 H 11
[25] Al Kafi – V 5 – The Book of Marriage Ch 26 H 12
[26] Al Kafi – V 5 – The Book of Marriage Ch 26 H 13
[27] Al Kafi – V 5 – The Book of Marriage Ch 26 H 14
[28] Al Kafi – V 5 – The Book of Marriage Ch 26 H 15
[29] Al Kafi – V 5 – The Book of Marriage Ch 26 H 16
[30] Al Kafi – V 5 – The Book of Marriage Ch 26 H 17
[31] Al Kafi – V 5 – The Book of Marriage Ch 27 H 1
[32] Al Kafi – V 5 – The Book of Marriage Ch 27 H 2
[33] Al Kafi – V 5 – The Book of Marriage Ch 27 H 3
[34] Al Kafi – V 5 – The Book of Marriage Ch 28 H 1
[35] Al Kafi – V 5 – The Book of Marriage Ch 28 H 2
[36] Al Kafi – V 5 – The Book of Marriage Ch 28 H 3
[37] Al Kafi – V 5 – The Book of Marriage Ch 28 H 4
[38] Al Kafi – V 5 – The Book of Marriage Ch 28 H 5
[39] Al Kafi – V 5 – The Book of Marriage Ch 29 H 1
[40] Al Kafi – V 5 – The Book of Marriage Ch 29 H 2
[41] Al Kafi – V 5 – The Book of Marriage Ch 29 H 3
[42] Al Kafi – V 5 – The Book of Marriage Ch 30 H 1
[43] Al Kafi – V 5 – The Book of Marriage Ch 30 H 2
[44] Al Kafi – V 5 – The Book of Marriage Ch 30 H 3
[45] Al Kafi – V 5 – The Book of Marriage Ch 30 H 4
[46] Al Kafi – V 5 – The Book of Marriage Ch 30 H 5
[47] Al Kafi – V 5 – The Book of Marriage Ch 30 H 6
[48] Al Kafi – V 5 – The Book of Marriage Ch 31 H 1
[49] Al Kafi – V 5 – The Book of Marriage Ch 31 H 2
[50] Al Kafi – V 5 – The Book of Marriage Ch 31 H 3
[51] Al Kafi – V 5 – The Book of Marriage Ch 31 H 4
[52] Al Kafi – V 5 – The Book of Marriage Ch 32 H 1
[53] Al Kafi – V 5 – The Book of Marriage Ch 32 H 2
[54] Al Kafi – V 5 – The Book of Marriage Ch 32 H 3
[55] Al Kafi – V 5 – The Book of Marriage Ch 32 H 4
[56] Al Kafi – V 5 – The Book of Marriage Ch 32 H 5
[57] Al Kafi – V 5 – The Book of Marriage Ch 32 H 6
[58] Al Kafi – V 5 – The Book of Marriage Ch 32 H 7
[59] Al Kafi – V 5 – The Book of Marriage Ch 32 H 8
[60] Al Kafi – V 5 – The Book of Marriage Ch 32 H 9
[61] Al Kafi – V 5 – The Book of Marriage Ch 32 H 10
[62] Al Kafi – V 5 – The Book of Marriage Ch 32 H 11
[63] Al Kafi – V 5 – The Book of Marriage Ch 33 H 1
[64] Al Kafi – V 5 – The Book of Marriage Ch 33 H 2
[65] Al Kafi – V 5 – The Book of Marriage Ch 33 H 3
[66] Al Kafi – V 5 – The Book of Marriage Ch 33 H 4
[67] Al Kafi – V 5 – The Book of Marriage Ch 33 H 5
[68] Al Kafi – V 5 – The Book of Marriage Ch 33 H 6
[69] Al Kafi – V 5 – The Book of Marriage Ch 33 H 7
[70] Al Kafi – V 5 – The Book of Marriage Ch 33 H 8
[71] Al Kafi – V 5 – The Book of Marriage Ch 33 H 9
[72] Al Kafi – V 5 – The Book of Marriage Ch 34 H 1
[73] Al Kafi – V 5 – The Book of Marriage Ch 34 H 2
[74] Al Kafi – V 5 – The Book of Marriage Ch 34 H 3
[75] Al Kafi – V 5 – The Book of Marriage Ch 35 H 1
[76] Al Kafi – V 5 – The Book of Marriage Ch 35 H 2
[77] Al Kafi – V 5 – The Book of Marriage Ch 35 H 3
[78] Al Kafi – V 5 – The Book of Marriage Ch 35 H 4
[79] Al Kafi – V 5 – The Book of Marriage Ch 35 H 5
[80] Al Kafi – V 5 – The Book of Marriage Ch 35 H 6
[81] Al Kafi – V 5 – The Book of Marriage Ch 36 H 1
[82] Al Kafi – V 5 – The Book of Marriage Ch 36 H 2
[83] Al Kafi – V 5 – The Book of Marriage Ch 37 H 1
[84] Al Kafi – V 5 – The Book of Marriage Ch 37 H 2
[85] Al Kafi – V 5 – The Book of Marriage Ch 37 H 3
[86] Al Kafi – V 5 – The Book of Marriage Ch 38 H 1
[87] Al Kafi – V 5 – The Book of Marriage Ch 38 H 2
[88] Al Kafi – V 5 – The Book of Marriage Ch 38 H 3
[89] Al Kafi – V 5 – The Book of Marriage Ch 38 H 4
[90] Al Kafi – V 5 – The Book of Marriage Ch 38 H 5
[91] Al Kafi – V 5 – The Book of Marriage Ch 39 H 1
[92] Al Kafi – V 5 – The Book of Marriage Ch 39 H 2
[93] Al Kafi – V 5 – The Book of Marriage Ch 40 H 1
[94] Al Kafi – V 5 – The Book of Marriage Ch 40 H 2
[95] Al Kafi – V 5 – The Book of Marriage Ch 40 H 3
[96] Al Kafi – V 5 – The Book of Marriage Ch 41 H 1
[97] Al Kafi – V 5 – The Book of Marriage Ch 41 H 2
[98] Al Kafi – V 5 – The Book of Marriage Ch 41 H 3
[99] Al Kafi – V 5 – The Book of Marriage Ch 41 H 4
[100] Al Kafi – V 5 – The Book of Marriage Ch 42 H 1
[101] Al Kafi – V 5 – The Book of Marriage Ch 42 H 2
[102] Al Kafi – V 5 – The Book of Marriage Ch 43 H 1
[103] Al Kafi – V 5 – The Book of Marriage Ch 43 H 2
[104] Al Kafi – V 5 – The Book of Marriage Ch 43 H 3
[105] Al Kafi – V 5 – The Book of Marriage Ch 43 H 4
[106] Al Kafi – V 5 – The Book of Marriage Ch 43 H 5
[107] Al Kafi – V 5 – The Book of Marriage Ch 43 H 6
[108] Al Kafi – V 5 – The Book of Marriage Ch 43 H 7
[109] Al Kafi – V 5 – The Book of Marriage Ch 43 H 8
[110] Al Kafi – V 5 – The Book of Marriage Ch 43 H 9
[111] Al Kafi – V 5 – The Book of Marriage Ch 44 H 1
[112] Al Kafi – V 5 – The Book of Marriage Ch 44 H 2
[113] Al Kafi – V 5 – The Book of Marriage Ch 44 H 3
[114] Al Kafi – V 5 – The Book of Marriage Ch 44 H 4
[115] Al Kafi – V 5 – The Book of Marriage Ch 44 H 5
[116] Al Kafi – V 5 – The Book of Marriage Ch 44 H 6
[117] Al Kafi – V 5 – The Book of Marriage Ch 44 H 7
[118] Al Kafi – V 5 – The Book of Marriage Ch 45 H 1
[119] Al Kafi – V 5 – The Book of Marriage Ch 45 H 2
[120] Al Kafi – V 5 – The Book of Marriage Ch 45 H 3
[121] Al Kafi – V 5 – The Book of Marriage Ch 45 H 4
[122] Al Kafi – V 5 – The Book of Marriage Ch 45 H 5
[123] Al Kafi – V 5 – The Book of Marriage Ch 46 H 1
[124] Al Kafi – V 5 – The Book of Marriage Ch 46 H 2
[125] Al Kafi – V 5 – The Book of Marriage Ch 46 H 3
[126] Al Kafi – V 5 – The Book of Marriage Ch 46 H 4
[127] Al Kafi – V 5 – The Book of Marriage Ch 46 H 5
[128] Al Kafi – V 5 – The Book of Marriage Ch 47 H 1
[129] Al Kafi – V 5 – The Book of Marriage Ch 47 H 2
[130] Al Kafi – V 5 – The Book of Marriage Ch 47 H 3
[131] Al Kafi – V 5 – The Book of Marriage Ch 47 H 4
[132] Al Kafi – V 5 – The Book of Marriage Ch 47 H 5
[133] Al Kafi – V 5 – The Book of Marriage Ch 47 H 6
[134] Al Kafi – V 5 – The Book of Marriage Ch 47 H7
[135] Al Kafi – V 5 – The Book of Marriage Ch 47 H 8
[136] Al Kafi – V 5 – The Book of Marriage Ch 47 H 9
[137] Al Kafi – V 5 – The Book of Marriage Ch 47 H 10
[138] Al Kafi – V 5 – The Book of Marriage Ch 47 H 11
[139] Al Kafi – V 5 – The Book of Marriage Ch 47 H 12
[140] Al Kafi – V 5 – The Book of Marriage Ch 47 H 13
[141] Al Kafi – V 5 – The Book of Marriage Ch 47 H 14
[142] Al Kafi – V 5 – The Book of Marriage Ch 47 H 15
[143] Al Kafi – V 5 – The Book of Marriage Ch 47 H 16
[144] Al Kafi – V 5 – The Book of Marriage Ch 47 H 17
[145] Al Kafi – V 5 – The Book of Marriage Ch 47 H 18
[146] Al Kafi – V 5 – The Book of Marriage Ch 48 H 1
[147] Al Kafi – V 5 – The Book of Marriage Ch 48 H 2
[148] Al Kafi – V 5 – The Book of Marriage Ch 48 H 3
[149] Al Kafi – V 5 – The Book of Marriage Ch 49 H 1
[150] Al Kafi – V 5 – The Book of Marriage Ch 49 H 2
[151] Al Kafi – V 5 – The Book of Marriage Ch 49 H 3
[152] Al Kafi – V 5 – The Book of Marriage Ch 50 H 1
[153] Al Kafi – V 5 – The Book of Marriage Ch 51 H 1
[154] Al Kafi – V 5 – The Book of Marriage Ch 51 H 2
[155] Al Kafi – V 5 – The Book of Marriage Ch 51 H 3
[156] Al Kafi – V 5 – The Book of Marriage Ch 51 H 4
[157] Al Kafi – V 5 – The Book of Marriage Ch 51 H 5
[158] Al Kafi – V 5 – The Book of Marriage Ch 52 H 1
[159] Al Kafi – V 5 – The Book of Marriage Ch 52 H 2
[160] Al Kafi – V 5 – The Book of Marriage Ch 52 H 3
[161] Al Kafi – V 5 – The Book of Marriage Ch 52 H 4
[162] Al Kafi – V 5 – The Book of Marriage Ch 53 H 1
[163] Al Kafi – V 5 – The Book of Marriage Ch 53 H 2
[164] Al Kafi – V 5 – The Book of Marriage Ch 53 H 3
[165] Al Kafi – V 5 – The Book of Marriage Ch 53 H 4
[166] Al Kafi – V 5 – The Book of Marriage Ch 54 H 1
[167] Al Kafi – V 5 – The Book of Marriage Ch 54 H 2
[168] Al Kafi – V 5 – The Book of Marriage Ch 54 H 3
[169] Al Kafi – V 5 – The Book of Marriage Ch 54 H 4
[170] Al Kafi – V 5 – The Book of Marriage Ch 54 H 5
[171] Al Kafi – V 5 – The Book of Marriage Ch 54 H 6
[172] Al Kafi – V 5 – The Book of Marriage Ch 54 H 7
[173] Al Kafi – V 5 – The Book of Marriage Ch 54 H 8
[174] Al Kafi – V 5 – The Book of Marriage Ch 55 H 1
[175] Al Kafi – V 5 – The Book of Marriage Ch 55 H 2
[176] Al Kafi – V 5 – The Book of Marriage Ch 55 H 3
[177] Al Kafi – V 5 – The Book of Marriage Ch 55 H 4
[178] Al Kafi – V 5 – The Book of Marriage Ch 55 H 5
[179] Al Kafi – V 5 – The Book of Marriage Ch 55 H 6
[180] Al Kafi – V 5 – The Book of Marriage Ch 55 H 7
[181] Al Kafi – V 5 – The Book of Marriage Ch 55 H 8
[182] Al Kafi – V 5 – The Book of Marriage Ch 56 H 1
[183] Al Kafi – V 5 – The Book of Marriage Ch 56 H 2
[184] Al Kafi – V 5 – The Book of Marriage Ch 56 H 3
[185] Al Kafi – V 5 – The Book of Marriage Ch 56 H 4
[186] Al Kafi – V 5 – The Book of Marriage Ch 56 H 5
[187] Al Kafi – V 5 – The Book of Marriage Ch 56 H 6
[188] Al Kafi – V 5 – The Book of Marriage Ch 56 H 7
[189] Al Kafi – V 5 – The Book of Marriage Ch 56 H 8
[190] Al Kafi – V 5 – The Book of Marriage Ch 56 H 9
[191] Al Kafi – V 5 – The Book of Marriage Ch 57 H 1
[192] Al Kafi – V 5 – The Book of Marriage Ch 57 H 2
[193] Al Kafi – V 5 – The Book of Marriage Ch 57 H 3
[194] Al Kafi – V 5 – The Book of Marriage Ch 57 H 4
[195] Al Kafi – V 5 – The Book of Marriage Ch 57 H 5
[196] Al Kafi – V 5 – The Book of Marriage Ch 57 H 6
[197] Al Kafi – V 5 – The Book of Marriage Ch 58 H 1
[198] Al Kafi – V 5 – The Book of Marriage Ch 58 H 2
[199] Al Kafi – V 5 – The Book of Marriage Ch 58 H 3
[200] Al Kafi – V 5 – The Book of Marriage Ch 59 H 1
[201] Al Kafi – V 5 – The Book of Marriage Ch 60 H 1
[202] Al Kafi – V 5 – The Book of Marriage Ch 61 H 1
[203] Al Kafi – V 5 – The Book of Marriage Ch 61 H 2
[204] Al Kafi – V 5 – The Book of Marriage Ch 61 H 3
[205] Al Kafi – V 5 – The Book of Marriage Ch 61 H 4
[206] Al Kafi – V 5 – The Book of Marriage Ch 62 H 1
[207] Al Kafi – V 5 – The Book of Marriage Ch 62 H 2
[208] Al Kafi – V 5 – The Book of Marriage Ch 62 H 3
[209] Al Kafi – V 5 – The Book of Marriage Ch 62 H 4
[210] Al Kafi – V 5 – The Book of Marriage Ch 63 H 1
[211] Al Kafi – V 5 – The Book of Marriage Ch 63 H 2
[212] Al Kafi – V 5 – The Book of Marriage Ch 63 H 3
[213] Al Kafi – V 5 – The Book of Marriage Ch 63 H 4
[214] Al Kafi – V 5 – The Book of Marriage Ch 64 H 1
[215] Al Kafi – V 5 – The Book of Marriage Ch 64 H 2
[216] Al Kafi – V 5 – The Book of Marriage Ch 65 H 1
[217] Al Kafi – V 5 – The Book of Marriage Ch 65 H 2
[218] Al Kafi – V 5 – The Book of Marriage Ch 65 H 3
[219] Al Kafi – V 5 – The Book of Marriage Ch 65 H 4
[220] Al Kafi – V 5 – The Book of Marriage Ch 65 H 5
[221] Al Kafi – V 5 – The Book of Marriage Ch 65 H 6
[222] Al Kafi – V 5 – The Book of Marriage Ch 65 H 7
[223] Al Kafi – V 5 – The Book of Marriage Ch 65 H 8
[224] Al Kafi – V 5 – The Book of Marriage Ch 65 H 9
[225] Al Kafi – V 5 – The Book of Marriage Ch 66 H 1
[226] Al Kafi – V 5 – The Book of Marriage Ch 66 H 2
[227] Al Kafi – V 5 – The Book of Marriage Ch 66 H 3
[228] Al Kafi – V 5 – The Book of Marriage Ch 66 H 4
[229] Al Kafi – V 5 – The Book of Marriage Ch 66 H 5
[230] Al Kafi – V 5 – The Book of Marriage Ch 66 H 6
[231] Al Kafi – V 5 – The Book of Marriage Ch 66 H 7
[232] Al Kafi – V 5 – The Book of Marriage Ch 66 H 8
[233] Al Kafi – V 5 – The Book of Marriage Ch 66 H 9
[234] Al Kafi – V 5 – The Book of Marriage Ch 66 H 10
[235] Al Kafi – V 5 – The Book of Marriage Ch 66 H 11
[236] Al Kafi – V 5 – The Book of Marriage Ch 66 H 12
[237] Al Kafi – V 5 – The Book of Marriage Ch 66 H 13
[238] Al Kafi – V 5 – The Book of Marriage Ch 66 H 14
[239] Al Kafi – V 5 – The Book of Marriage Ch 66 H 15
[240] Al Kafi – V 5 – The Book of Marriage Ch 66 H 16
[241] Al Kafi – V 5 – The Book of Marriage Ch 66 H 17
[242] Al Kafi – V 5 – The Book of Marriage Ch 66 H 18
[243] Al Kafi – V 5 – The Book of Marriage Ch 66 H 19
[244] Al Kafi – V 5 – The Book of Marriage Ch 67 H 1
[245] Al Kafi – V 5 – The Book of Marriage Ch 67 H 2
[246] Al Kafi – V 5 – The Book of Marriage Ch 67 H 3
[247] Al Kafi – V 5 – The Book of Marriage Ch 67 H 4
[248] Al Kafi – V 5 – The Book of Marriage Ch 67 H 5
[249] Al Kafi – V 5 – The Book of Marriage Ch 67 H 6
[250] Al Kafi – V 5 – The Book of Marriage Ch 67 H 7
[251] Al Kafi – V 5 – The Book of Marriage Ch 67 H 8
[252] Al Kafi – V 5 – The Book of Marriage Ch 67 H 9
[253] Al Kafi – V 5 – The Book of Marriage Ch 67 H 10
[254] Al Kafi – V 5 – The Book of Marriage Ch 67 H 11
[255] Al Kafi – V 5 – The Book of Marriage Ch 68 H 1
[256] Al Kafi – V 5 – The Book of Marriage Ch 69 H 1
[257] Al Kafi – V 5 – The Book of Marriage Ch 69 H 2
[258] Al Kafi – V 5 – The Book of Marriage Ch 70 H 1
[259] Al Kafi – V 5 – The Book of Marriage Ch 70 H 2
[260] Al Kafi – V 5 – The Book of Marriage Ch 70 H 3
[261] Al Kafi – V 5 – The Book of Marriage Ch 70 H 4
[262] Al Kafi – V 5 – The Book of Marriage Ch 71 H 1
[263] Al Kafi – V 5 – The Book of Marriage Ch 71 H 2
[264] Al Kafi – V 5 – The Book of Marriage Ch 72 H 1
[265] Al Kafi – V 5 – The Book of Marriage Ch 73 H 1
[266] Al Kafi – V 5 – The Book of Marriage Ch 73 H 2
[267] Al Kafi – V 5 – The Book of Marriage Ch 73 H 3
[268] Al Kafi – V 5 – The Book of Marriage Ch 73 H 4
[269] Al Kafi – V 5 – The Book of Marriage Ch 73 H 5
[270] Al Kafi – V 5 – The Book of Marriage Ch 73 H 6
[271] Al Kafi – V 5 – The Book of Marriage Ch 73 H 7
[272] Al Kafi – V 5 – The Book of Marriage Ch 73 H 8
[273] Al Kafi – V 5 – The Book of Marriage Ch 73 H 9
[274] Al Kafi – V 5 – The Book of Marriage Ch 73 H 10
[275] Al Kafi – V 5 – The Book of Marriage Ch 74 H 1
[276] Al Kafi – V 5 – The Book of Marriage Ch 74 H 2
[277] Al Kafi – V 5 – The Book of Marriage Ch 74 H 3
[278] Al Kafi – V 5 – The Book of Marriage Ch 74 H 4
[279] Al Kafi – V 5 – The Book of Marriage Ch 75 H 1
[280] Al Kafi – V 5 – The Book of Marriage Ch 75 H 2
[281] Al Kafi – V 5 – The Book of Marriage Ch 75 H 3
[282] Al Kafi – V 5 – The Book of Marriage Ch 75 H 4
[283] Al Kafi – V 5 – The Book of Marriage Ch 75 H 5
[284] Al Kafi – V 5 – The Book of Marriage Ch 75 H 6
[285] Al Kafi – V 5 – The Book of Marriage Ch 75 H 7
[286] Al Kafi – V 5 – The Book of Marriage Ch 75 H 8
[287] Al Kafi – V 5 – The Book of Marriage Ch 75 H 9
[288] Al Kafi – V 5 – The Book of Marriage Ch 76 H 1
[289] Al Kafi – V 5 – The Book of Marriage Ch 76 H 2
[290] Al Kafi – V 5 – The Book of Marriage Ch 76 H 3
[291] Al Kafi – V 5 – The Book of Marriage Ch 76 H 4
[292] Al Kafi – V 5 – The Book of Marriage Ch 77 H 1
[293] Al Kafi – V 5 – The Book of Marriage Ch 77 H 2
[294] Al Kafi – V 5 – The Book of Marriage Ch 77 H 3
[295] Al Kafi – V 5 – The Book of Marriage Ch 77 H 4
[296] Al Kafi – V 5 – The Book of Marriage Ch 77 H 5
[297] Al Kafi – V 5 – The Book of Marriage Ch 78 H 1
[298] Al Kafi – V 5 – The Book of Marriage Ch 78 H 2
[299] Al Kafi – V 5 – The Book of Marriage Ch 78 H 3
[300] Al Kafi – V 5 – The Book of Marriage Ch 78 H 4
[301] Al Kafi – V 5 – The Book of Marriage Ch 79 H 1
[302] Al Kafi – V 5 – The Book of Marriage Ch 79 H 2
[303] Al Kafi – V 5 – The Book of Marriage Ch 80 H 1
[304] Al Kafi – V 5 – The Book of Marriage Ch 80 H 2
[305] Al Kafi – V 5 – The Book of Marriage Ch 80 H 3
[306] Al Kafi – V 5 – The Book of Marriage Ch 80 H 4
[307] Al Kafi – V 5 – The Book of Marriage Ch 80 H 5
[308] Al Kafi – V 5 – The Book of Marriage Ch 80 H 6