الكافي
AL-KAFI
المجلد السادس
Volume 6
Part 2 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 – Divorce by the absentee
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ بُكَيْرٍ قَالَ أَشْهَدُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنِّي سَمِعْتُهُ يَقُولُ الْغَائِبُ يُطَلِّقُ بِالْأَهِلَّةِ وَ الشُّهُورِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara, from Bukeyr who said,
‘I hereby testify upon Abu Ja’far-asws that I heard him-asws saying: ‘The absentee should divorce by the (counting of the) new-moons and the months’.[1]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْغَائِبُ إِذَا أَرَادَ أَنْ يُطَلِّقَهَا تَرَكَهَا شَهْراً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Usman, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said:’ Then absentee, when he intends to divorce her, should leave her for a month’.[2]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَ حُسَيْنِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْغَائِبُ إِذَا أَرَادَ أَنْ يُطَلِّقَهَا تَرَكَهَا شَهْراً .
Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, and Husayn Bin Usman, form Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The absentee, when he intends to divorce her, should leave her for a month’.[3]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ قَالَ سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ فِي بَلْدَةٍ أُخْرَى وَ أَشْهَدَ عَلَى طَلَاقِهَا رَجُلَيْنِ ثُمَّ إِنَّهُ رَاجَعَهَا قَبْلَ انْقِضَاءِ الْعِدَّةِ وَ لَمْ يُشْهِدْ عَلَى الرَّجْعَةِ ثُمَّ إِنَّهُ قَدِمَ عَلَيْهَا بَعْدَ انْقِضَاءِ الْعِدَّةِ وَ قَدْ تَزَوَّجَتْ رَجُلًا فَأَرْسَلَ إِلَيْهَا أَنِّي قَدْ كُنْتُ رَاجَعْتُكِ قَبْلَ انْقِضَاءِ الْعِدَّةِ وَ لَمْ أُشْهِدْ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Hassan Bin Salih who said,
‘I asked Ja’far-asws Bin Muhammad-asws about a man who divorces his wife and he is absent in another city, and two men bear witness upon his divorcing her. Then he returns before the fulfillment of the waiting period and does not keep witnesses upon the reversion. Then he comes over to her after the fulfillment of the waiting period, and she had married (again) to a man. So he sends her a message to her, ‘I had reverted to you before the fulfillment of the waiting period, and did not keep a witness.
قَالَ فَقَالَ لَا سَبِيلَ لَهُ عَلَيْهَا لِأَنَّهُ قَدْ أَقَرَّ بِالطَّلَاقِ وَ ادَّعَى الرَّجْعَةَ بِغَيْرِ بَيِّنَةٍ فَلَا سَبِيلَ لَهُ عَلَيْهَا وَ لِذَلِكَ يَنْبَغِي لِمَنْ طَلَّقَ أَنْ يُشْهِدَ وَ لِمَنْ رَاجَعَ أَنْ يُشْهِدَ عَلَى الرَّجْعَةِ كَمَا أَشْهَدَ عَلَى الطَّلَاقِ وَ إِنْ كَانَ قَدْ أَدْرَكَهَا قَبْلَ أَنْ تَزَوَّجَ كَانَ خَاطِباً مِنَ الْخُطَّابِ .
He (the narrator) said, ‘So he-asws said: ‘There is no way for him to her, because he had accepted with the divorce, and left the reversion without a proof. Thus, there is no way for him to her, and due to that it befits the one who divorces that he keeps witnesses, and for the one who reverts, that he should keep witnesses upon the reversion, just as there are witnesses upon the divorce. Had he been there before her marriage, he would have been a proposer from the proposers’.[4]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ وَ أَشْهَدَ عَلَى طَلَاقِهَا ثُمَّ قَدِمَ فَأَقَامَ مَعَ الْمَرْأَةِ أَشْهُراً لَمْ يُعْلِمْهَا بِطَلَاقِهَا ثُمَّ إِنَّ الْمَرْأَةَ ادَّعَتِ الْحَبَلَ فَقَالَ الرَّجُلُ قَدْ طَلَّقْتُكِ وَ أَشْهَدْتُ عَلَى طَلَاقِكِ قَالَ يُلْزَمُ الْوَلَدَ وَ لَا يُقْبَلُ قَوْلُهُ .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ibn Muskan, from Suleyman Bin Khalid who said,
‘I asked Abu Abdullah-asws about a man who divorces his wife and he is absent, and keeps witnesses upon divorcing her. Then he comes over, so he lives with the woman for months, not letting her know of her divorce. Then the woman claims the pregnancy, so the man says, ‘I had divorced you, and I kept witnesses upon your divorce’. He-asws said: ‘The child would be necessitated upon him, and his words would not be accepted’.[5]
عَلِيٌّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ لَهُ أَرْبَعُ نِسْوَةٍ طَلَّقَ وَاحِدَةً مِنْهُنَّ وَ هُوَ غَائِبٌ عَنْهُنَّ مَتَى يَجُوزُ لَهُ أَنْ يَتَزَوَّجَ قَالَ بَعْدَ تِسْعَةِ أَشْهُرٍ وَ فِيهَا أَجَلَانِ فَسَادُ الْحَيْضِ وَ فَسَادُ الْحَمْلِ .
Ali, from his father, from Ahmad Bin Muhammad, from Hammad Bin Usman who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding a man for whom are four women. He divorces one of them, and he is absent from them. When would he be allowed to marry?’ He-asws said:’ After nine months, and in it are two terms – the duration of the menstruation, and the duration of the pregnancy’.[6]
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 عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هُوَ غَائِبٌ قَالَ يَجُوزُ طَلَاقُهُ عَلَى كُلِّ حَالٍ وَ تَعْتَدُّ امْرَأَتُهُ مِنْ يَوْمَ طَلَّقَهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’la 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 the man who divorces his wife and he is absent. He-asws said: ‘His divorce is allowed upon every state, and his wife should observe the waiting period from the day of her divorce’.[7]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ قَالَ سَأَلْتُ مُحَمَّدَ بْنَ أَبِي حَمْزَةَ مَتَى يُطَلِّقُ الْغَائِبُ قَالَ حَدَّثَنِي إِسْحَاقُ بْنُ عَمَّارٍ أَوْ رَوَى إِسْحَاقُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِذَا مَضَى لَهُ شَهْرٌ .
Humeyd Bin Razeyn, form Ibn Sama’at who said,
‘I asked Muhammad Bin Abu Hamza, ‘When can the absentee divorce?’ He said, ‘Is’haq Bin ammar narrated to me, or Is’haq Bin Ammar reported from Abu Abdullah-asws, or Abu Al-Hasan-asws having said: ‘When a month passes by for him’.[8]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْأَشْعَرِيِّ قَالَ كَتَبَ بَعْضُ مَوَالِينَا إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ مَعِيَ امْرَأَةً عَارِفَةً أَحْدَثَ زَوْجُهَا فَهَرَبَ عَنِ الْبِلَادِ فَتَبِعَ الزَّوْجَ بَعْضُ أَهْلِ الْمَرْأَةِ فَقَالَ إِمَّا طَلَّقْتَ وَ إِمَّا رَدَدْتُكَ فَطَلَّقَهَا وَ مَضَى الرَّجُلُ عَلَى وَجْهِهِ فَمَا تَرَى لِلْمَرْأَةِ فَكَتَبَ بِخَطِّهِ تَزَوَّجِي يَرْحَمُكِ اللَّهُ .
A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahiyar, from Muhammad Bin Al Hassan Al Ashary who said,
‘One of our friends wrote to Abu Ja’far-asws that, ‘With me is a woman I know. Something occurred with her husband, so he fled from the city. So, some of the family members of the wife followed him, so they said, ‘Either you divorce her, or revert back to her’. So he divorced her, and the man went upon his direction. So what is your-asws view for the woman?’ So he-asws wrote by his-asws own handwriting: ‘You can marry her, may Allah-azwj have Mercy on you’.[9]
باب طَلَاقِ الْحَامِلِ
Chapter 22 – Divorce of the pregnant woman
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى تُطَلَّقُ تَطْلِيقَةً وَاحِدَةً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The pregnant woman is divorced with one divorce’.[10]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَاقُ الْحَامِلِ وَاحِدَةٌ وَ عِدَّتُهَا أَقْرَبُ الْأَجَلَيْنِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinani,
(It has been narrated) from Abu Abdullah-asws having said: ‘A divorce of the pregnant woman is once, and her waiting period is the closest of the two terms (three menstruations or the childbirth)’.[11]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ طَلَاقُ الْحُبْلَى وَاحِدَةٌ فَإِذَا وَضَعَتْ مَا فِي بَطْنِهَا فَقَدْ بَانَتْ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Abdullah Bin Jabala, and Ha’far Bin Sama’at, from Jameel, from Ismail Al Ju’fy,
(It has been narrated) from Abu Ja’far-asws having said: ‘A divorce of the pregnant woman is once. So when she places what is in her belly (gives birth), so she is irrevocably divorced’.[12]
وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى تُطَلَّقُ تَطْلِيقَةً وَاحِدَةً .
And from him, from Abdullah Bin Jabala, and Safwan Bin Yahya, from Ibn Bukeyr, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The pregnant woman is divorced with one divorce’.[13]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ طَلَاقُ الْحَامِلِ وَاحِدَةٌ فَإِذَا وَضَعَتْ مَا فِي بَطْنِهَا فَقَدْ بَانَتْ مِنْهُ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Jameel, from Ismail Al Ju’fy,
(It has been narrated) from Abu Ja’far-asws having said: ‘Divorce of a pregnant woman is once. So when she places what is in her belly, so she has been irrevocably divorced from him’.[14]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) طَلَاقُ الْحُبْلَى وَاحِدَةٌ وَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ هُوَ أَقْرَبُ الْأَجَلَيْنِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, both together from Safwan, from Ibn Muskan, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘Divorce of the pregnant woman is once, and her term is that she places her load (gives birth), and it is the closest of the two terms (three menstruations or giving birth)’.[15]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ طَلَاقِ الْحُبْلَى فَقَالَ وَاحِدَةٌ وَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim, from his father, both together from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about divorce of a pregnant woman, so he-asws said: ‘Once, and her term is that she places her load (gives birth)’.[16]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَاقُ الْحُبْلَى وَاحِدَةٌ وَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ هُوَ أَقْرَبُ الْأَجَلَيْنِ .
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; ‘Divorce of the pregnant woman is once, and her term is that she places her load (gives birth), and it is the closest of the two terms (three menstruations or giving birth)’.[17]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ الْحُسَيْنِ بْنِ هَاشِمٍ وَ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْحُبْلَى إِذَا طَلَّقَهَا زَوْجُهَا فَوَضَعَتْ سِقْطاً تَمَّ أَوْ لَمْ يَتِمَّ أَوْ وَضَعَتْهُ مُضْغَةً قَالَ كُلُّ شَيْءٍ وَضَعَتْهُ يَسْتَبِينُ أَنَّهُ حَمْلٌ تَمَّ أَوْ لَمْ يَتِمَّ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ إِنْ كَانَتْ مُضْغَةً .
Humeyd Bin Ziyad, from Ibn Sama’at, from Al Husayn Bin Hashim and Muhammad Bin Ziyad, from Abdul Rahman Bin Al Hajjaj,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about the pregnant woman when her husband divorces her, so she places a miscarried, complete or incomplete, or places a lump’. He-asws said: ‘Everything she places (gives birth to) proves that she was pregnant, complete or incomplete, so she has fulfilled her waiting period, even if it was a lump’.[18]
وَ عَنْهُ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ عِمْرَانَ الشَّفَا عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هِيَ حُبْلَى وَ كَانَ فِي بَطْنِهَا اثْنَانِ فَوَضَعَتْ وَاحِداً وَ بَقِيَ وَاحِدٌ قَالَ قَالَ تَبِينُ بِالْأَوَّلِ وَ لَا تَحِلُّ لِلْأَزْوَاجِ حَتَّى تَضَعَ مَا فِي بَطْنِهَا .
And from him, from Ja’far Bin Sama’at, from Ali Bin Imran Sl Shafa, from Rabie Bin Abdullah, from Abdul Rahman Bin Abu Abdullah Al Basry,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who divorced his wife and she was pregnant, and in her belly were two (twins). So she placed one, and there remained one’. He-asws said: ‘It is proved by the first one, and she is not Permissible for the marriage until she places what is in her belly’.[19]
وَ عَنْهُ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا طُلِّقَتِ الْمَرْأَةُ وَ هِيَ حَامِلٌ فَأَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ إِنْ وَضَعَتْ مِنْ سَاعَتِهَا .
And from him, from Safwan, from Musa Bin Bakr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘When the woman is divorced and she is pregnant, so her term is that she places her load (gives birth), even if she were to places it within an hour’.[20]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ يَزِيدَ الْكُنَاسِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ طَلَاقِ الْحُبْلَى فَقَالَ يُطَلِّقُهَا وَاحِدَةً لِلْعِدَّةِ بِالشُّهُورِ وَ الشُّهُودِ قُلْتُ لَهُ فَلَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ وَ هِيَ امْرَأَتُهُ قُلْتُ فَإِنْ رَاجَعَهَا وَ مَسَّهَا ثُمَّ أَرَادَ أَنْ يُطَلِّقَهَا تَطْلِيقَةً أُخْرَى قَالَ لَا يُطَلِّقُهَا حَتَّى يَمْضِيَ لَهَا بَعْدَ مَا مَسَّهَا شَهْرٌ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Ayoub Al Khazzaz, from Yazeed Al Kunasy who said,
‘I asked Abu Ja’far-asws about divorce of the pregnant woman, so he-asws said: ‘He would divorce her once for the waiting period by the months, and the witnesses’. I said to him-asws, ‘So is it for him to reverts back to her?’ He-asws said: ‘Yes, and she is his wife’. I said, ‘So if he reverts back to her and touches her, then intends to divorce her with another divorce?’ He-asws said: ‘He cannot divorce her until there pass by for her one month after him having touched her’.
قُلْتُ فَإِنْ طَلَّقَهَا ثَانِيَةً وَ أَشْهَدَ ثُمَّ رَاجَعَهَا وَ أَشْهَدَ عَلَى رَجْعَتِهَا وَ مَسَّهَا ثُمَّ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ وَ أَشْهَدَ عَلَى طَلَاقِهَا لِكُلِّ عِدَّةٍ شَهْرٌ هَلْ تَبِينُ مِنْهُ كَمَا تَبِينُ الْمُطَلَّقَةُ عَلَى الْعِدَّةِ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ نَعَمْ قُلْتُ فَمَا عِدَّتُهَا قَالَ عِدَّتُهَا أَنْ تَضَعَ مَا فِي بَطْنِهَا ثُمَّ قَدْ حَلَّتْ لِلْأَزْوَاجِ .
I said, ‘So if he divorces her second (divorce), and keeps witnesses, then reverts back to her, and keeps witnesses upon his reversion, and touches her, then divorces her with the third divorce, and keeps witnesses upon divorcing her, with every waiting period being a month. Would there be manifested from him just as it is manifest from the divorced woman, upon the waiting period which she would not be Permissible for her husband until she marries another husband?’ He-asws said: ‘Yes’. I said, ‘So what is her waiting period?’ He-asws said: ‘Her waiting period is that she places what is in her belly, then she would be permitted for the marriage’.[21]
باب طَلَاقِ الَّتِي لَمْ يُدْخَلْ بِهَا
Chapter 23 – Divorce of the one who has not been consummated
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ إِذَا طَلَّقَ امْرَأَتَهُ وَ لَمْ يَدْخُلْ بِهَا فَقَالَ قَدْ بَانَتْ مِنْهُ وَ تَزَوَّجُ إِنْ شَاءَتْ مِنْ سَاعَتِهَا.
A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Abdul Kareem, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the man when he divorces his wife, and without consummating his marriage. So he-asws said: ‘She is irrevocably divorced from him and she can re-marry if she so desire to from that very moment’.[22]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ إِذَا طُلِّقَتِ الْمَرْأَةُ الَّتِي لَمْ يُدْخَلْ بِهَا بَانَتْ بِتَطْلِيقَةٍ وَاحِدَةٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of our companions,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘When the woman is divorced, the one whose marriage has not been consummated, she is irrevocably divorced with the one divorce’.[23]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَيْسَ عَلَيْهَا عِدَّةٌ تَزَوَّجُ مِنْ سَاعَتِهَا إِنْ شَاءَتْ وَ تُبِينُهَا تَطْلِيقَةٌ وَاحِدَةٌ وَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ مَا فَرَضَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man divorces his wife before he consummated marriage, so there is no waiting period upon her. She can re-marry from that very moment if she so desires to, and one divorce would make her irrevocably divorced; and if a dower was Obligated for her, so for her would be half the obligation’.[24]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ وَ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً بِكْراً ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا ثَلَاثَ تَطْلِيقَاتٍ كُلَّ شَهْرٍ تَطْلِيقَةً قَالَ بَانَتْ مِنْهُ فِي التَّطْلِيقَةِ الْأُولَى وَ اثْنَتَانِ فَضْلٌ وَ هُوَ خَاطِبٌ يَتَزَوَّجُهَا مَتَى شَاءَتْ وَ شَاءَ بِمَهْرٍ جَدِيدٍ قِيلَ لَهُ فَلَهُ أَنْ يُرَاجِعَهَا إِذَا طَلَّقَهَا تَطْلِيقَةً قَبْلَ أَنْ تَمْضِيَ ثَلَاثَةُ أَشْهُرٍ قَالَ لَا إِنَّمَا كَانَ يَكُونُ لَهُ أَنْ يُرَاجِعَهَا لَوْ كَانَ دَخَلَ بِهَا أَوَّلًا فَأَمَّا قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَا رَجْعَةَ لَهُ عَلَيْهَا قَدْ بَانَتْ مِنْهُ مِنْ سَاعَةٍ طَلَّقَهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, and Ali Bin Raib, from Zurara,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding a man who married a virgin woman, then divorced her without consummating, three divorces, each month one divorce. He-asws said: ‘She is irrevocably divorced from during the first divorce, and the other two are superfluous, and he is a proposer to marry her when she so desire, and if he so desire, by a new dower’. It was said to him-asws, ‘Is it for him to revert back to her when he divorces her with a divorce before the passing of three months?’ He-asws said: ‘No. But rather, there would happen to be for him (the right) to revert back to her if he had slept with her firstly. So as for before he slept with her, so there is no reversion for him to her. She is irrevocably divorced from him from the moment he divorces her’.[25]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ ثَابِتِ بْنِ شُرَيْحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَيْسَ عَلَيْهَا عِدَّةٌ وَ تَزَوَّجُ مَنْ شَاءَتْ مِنْ سَاعَتِهَا وَ تُبِينُهَا تَطْلِيقَةٌ وَاحِدَةٌ .
Abu Ali Al Ashary, from Al Hassan Bin Ali Bin Abdullah, from Ubeys Bin Hisham, from Sabit Bin Shreyh, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘When he marries a woman, so he divorces her before going to bed with her, so there is no waiting period upon her, and she can marry the one whom she so desires to, from that very moment, and the one divorce makes her to be irrevocably divorced’.
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَالِحِ بْنِ خَالِدٍ وَ عُبَيْسِ بْنِ هِشَامٍ عَنْ ثَابِتِ بْنِ شُرَيْحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .
Humeyd Bin Ziyad, from Ibn Sama’at, from Salih Bin Khalid and Ubeys Bin Hisham, from Sabit in Shurayh, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws – similar to it’.[26]
أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا تَطْلِيقَةً وَاحِدَةً فَقَدْ بَانَتْ مِنْهُ وَ تَزَوَّجُ مِنْ سَاعَتِهَا إِنْ شَاءَتْ .
Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, and Humeyd Bin Ziyad, from Ibn Sama’at, from Safwan, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man divorces his wife before he sleeping with her, one divorce, she is irrevocably divorced from him, and she can marry from that very moment if she so desires to’.[27]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْعِدَّةُ مِنَ الْمَاءِ .
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 waiting period is from the water’.[28]
باب طَلَاقِ الَّتِي لَمْ تَبْلُغْ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ
Chapter 24 – Divorce of the woman who has yet to mature, and one who has despaired from the menstruation (menopause)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يُطَلِّقُ الصَّبِيَّةَ الَّتِي لَمْ تَبْلُغْ وَ لَا تَحْمِلُ مِثْلُهَا وَ قَدْ كَانَ دَخَلَ بِهَا وَ الْمَرْأَةَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ ارْتَفَعَ حَيْضُهَا فَلَا تَلِدُ مِثْلُهَا قَالَ لَيْسَ عَلَيْهِمَا عِدَّةٌ وَ إِنْ دَخَلَ بِهِمَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of our companions,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding the man who divorces the child who has yet to mature and the likes of her cannot get pregnant, and he had slept with her; and the woman who has despaired from the menstruation (in menopause), and her menstruation are lifted, so she cannot give birth. He-asws said: ‘There is no waiting period upon her, even if he has slept with them both’.
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا مِثْلَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel Bin Darrah,f rom one of our companions – similar to it.[29]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الصَّبِيَّةِ الَّتِي لَا تَحِيضُ مِثْلُهَا وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ قَالَ لَيْسَ عَلَيْهِمَا عِدَّةٌ وَ إِنْ دُخِلَ بِهِمَا .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Hammad Bin Usman,
(It has been narrated) reporting from Abu Abdullah-asws regarding the young girl the likes of whom do not menstruate, and the woman who has despaired from the menstruation (in menopause). He-asws said: ‘There is no waiting period upon both of them, even if they had both been have uniond with’.[30]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الَّتِي لَا تَحْبَلُ مِثْلُهَا لَا عِدَّةَ عَلَيْهَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Al Razzaz, from Ayoub Bin Nuh, and Humeyd Bin Ziyad, from Ibn Sama’at both together, from Safwan, from Muhammad Bin Hakeem, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘The woman the likes of whom do not get pregnant, there is no waiting period upon her’.[31]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثٌ يَتَزَوَّجْنَ عَلَى كُلِّ حَالٍ الَّتِي لَمْ تَحِضْ وَ مِثْلُهَا لَا تَحِيضُ قَالَ قُلْتُ وَ مَا حَدُّهَا قَالَ إِذَا أَتَى لَهَا أَقَلُّ مِنْ تِسْعِ سِنِينَ وَ الَّتِي لَمْ يُدْخَلْ بِهَا وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ مِثْلُهَا لَا تَحِيضُ قُلْتُ وَ مَا حَدُّهَا قَالَ إِذَا كَانَ لَهَا خَمْسُونَ سَنَةً .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from safwan, from Abdul Rahman Bin Al Hajjaj who said,
‘Abu Abdullah-asws said: ‘Three women can marry upon every state – the one who does not menstruate, and the likes of whom who cannot menstruate’. I said, ‘And what is her limit?’ He-asws said: ‘When there have come for her less than nine years, and one who has not been slept with, and one who has despaired from the menstruation (in menopause), and the likes of the her who cannot menstruate’. I said, ‘And what is her limit?’ He-asws said: ‘When there are for her, fifty years’.[32]
بَعْضُ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ فِي الْمَرْأَةِ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ قَالَ بَانَتْ مِنْهُ وَ لَا عِدَّةَ عَلَيْهَا .
One of our companions, from Ahmad Bin Muhammad, from Safwan, from Muhammad Bin Hakeem, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying regarding the woman who has despaired from the menstruation: ‘She is irrevocably divorced from him, and there is no waiting period for her’.
وَ قَدْ رُوِيَ أَيْضاً أَنَّ عَلَيْهِنَّ الْعِدَّةَ إِذَا دُخِلَ بِهِنَّ .
And it has been reported as well that: ‘Upon her is the waiting period when she has been slept with’.[33]
باب فِي الَّتِي يَخْفَى حَيْضُهَا
Chapter 25 – The woman whose menstruation is obscure
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً سِرّاً مِنْ أَهْلِهَا وَ هِيَ فِي مَنْزِلِ أَهْلِهَا وَ قَدْ أَرَادَ أَنْ يُطَلِّقَهَا وَ لَيْسَ يَصِلُ إِلَيْهَا فَيَعْلَمَ طَمْثَهَا إِذَا طَمِثَتْ وَ لَا يَعْلَمَ بِطُهْرِهَا إِذَا طَهُرَتْ قَالَ فَقَالَ هَذَا مِثْلُ الْغَائِبِ عَنْ أَهْلِهِ يُطَلِّقُهَا بِالْأَهِلَّةِ وَ الشُّهُورِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, form his father, both together from Ibn Mahboub, from Abdul Raham Bin Al Hajjaj who said,
‘I asked Abu Al-Hassan-asws about a man who married a woman secretly from her family and she was in the house of her family, and had intended to divorce her, and he could not go to her. So he knew her menstruation when she menstruated, and did not know of her purity when she was pure. So he-asws said: ‘This is like the absentee from his wife. He divorces her by the new-moons and the months’.
قُلْتُ أَ رَأَيْتَ إِنْ كَانَ يَصِلُ إِلَيْهَا الْأَحْيَانَ وَ الْأَحْيَانَ لَا يَصِلُ إِلَيْهَا فَيَعْلَمَ حَالَهَا كَيْفَ يُطَلِّقُهَا فَقَالَ إِذَا مَضَى لَهُ شَهْرٌ لَا يَصِلُ إِلَيْهَا فِيهِ يُطَلِّقُهَا إِذَا نَظَرَ إِلَى غُرَّةِ الشَّهْرِ الْآخَرِ بِشُهُودٍ وَ يَكْتُبُ الشَّهْرَ الَّذِي يُطَلِّقُهَا فِيهِ وَ يُشْهِدُ عَلَى طَلَاقِهَا رَجُلَيْنِ فَإِذَا مَضَى ثَلَاثَةُ أَشْهُرٍ فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ عَلَيْهِ نَفَقَتُهَا فِي تِلْكَ الثَّلَاثَةِ الْأَشْهُرِ الَّتِي تَعْتَدُّ فِيهَا .
I said, ‘What is your-asws view if he could sometimes go to her and sometimes he could not go to her, so he would know of her state, how should he divorce her?’ So he-asws said: ‘When a month passes by for him, not being able to go to her in it, he can divorce her by looking at the onset of the month, with witnesses, and he writes down the month in which he divorces her, and keeps two men as witnesses upon his divorcing her. So when three months pass by, so she is irrevocably divorced from him, and he is a proposer from the proposers, and upon him is her expenses in the third month which she had her waiting period in’.[34]
باب الْوَقْتِ الَّذِي تَبِينُ مِنْهُ الْمُطَلَّقَةُ وَ الَّذِي يَكُونُ فِيهِ الرَّجْعَةُ مَتَى يَجُوزُ لَهَا أَنْ تَتَزَوَّجَ
Chapter 26 – The time which she becomes irrevocably divorced from him, and in which there happens to be the reversion, when is it allowed for her to re-marry?
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ عَدْلَيْنِ فَقَالَ إِذَا دَخَلَتْ فِي الْحَيْضَةِ الثَّالِثَةِ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ حَلَّتْ لِلْأَزْوَاجِ قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ إِنَّ أَهْلَ الْعِرَاقِ يَرْوُونَ عَنْ عَلِيٍّ ( صلوات الله عليه ) أَنَّهُ قَالَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَغْتَسِلْ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَالَ فَقَدْ كَذَبُوا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,
(The narrator says) ‘I said to Abu Ja’far-asws, ‘May Allah-azwj Keep you-asws well! A man divorces his wife upon purity, from without sleeping with her, with two just witnesses. So he-asws said; ‘When she enters into the third menstruation, so she has fulfilled her waiting period, and she is Permissible for her husband’. I said to him-asws, ‘May Allah-azwj Keep you-asws well! The people of Al-Iraq are reporting from Ali-asws that he-asws said: ‘He is more rightful with reverting back to her for as long as she has not washed from her third menstruation’. So he said, ‘They are lying’.[35]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ جَمِيعاً عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدْ بَانَتْ مِنْهُ .
Ali, from his father, from Ibn Abu Umeyr, and a number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, both together, from Jameel Bin Darraj, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The divorced woman, when she sees the blood from her third menstruation, so she is irrevocably divorced from him’.[36]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ وَ جَمِيلِ بْنِ دَرَّاجٍ وَ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ مِنَ الْحَيْضَةِ الثَّالِثَةِ قَالَ قُلْتُ بَلَغَنِي أَنَّ رَبِيعَةَ الرَّأْيِ قَالَ مِنْ رَأْيِي أَنَّهَا تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ فَقَالَ كَذَبَ مَا هُوَ مِنْ رَأْيِهِ إِنَّمَا هُوَ شَيْءٌ بَلَغَهُ عَنْ عَلِيٍّ ( عليه السلام ) .
Ali, from his father, from Ibn Abu Umeyr, from Ibn Bukeyr, and Jameel Bin Darraj, and Umar Bin Azina, from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘The divorced woman becomes irrevocably divorced during the first drop from the third menstruation’. I said, ‘It has reached me that Rabi’e Al-Raiy said, ‘It is from my opinion that she becomes irrevocably divorced during the first drop of blood’. So he-asws said: ‘A lie! It is not from his opinion. But rather, it is a thing which reached him from Ali-asws’.[37]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ قَالَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَقَعْ فِي الدَّمِ مِنَ الْحَيْضَةِ الثَّالِثَةِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ishaq Bin Ammar, from Ismail Al Ju’fy,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said to him-asws, ‘A man divorces his wife’. He-asws said: ‘He is more rightful with reverting back to her for as long as blood has not fallen from the third menstruation’.[38]
وَ عَنْهُ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْمُطَلَّقَةُ تَرِثُ وَ تُورَثُ حَتَّى تَرَى الدَّمَ الثَّالِثَ فَإِذَا رَأَتْهُ فَقَدِ انْقَطَعَ .
And from him, from Safwan, from Ibn Muskan, from Zurara,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘The divorced woman inherits and is inherited (from) until she sees the third blood. So when she sees it, so she is cut-off’.[39]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ بُكَيْرٍ وَ جَعْفَرِ بْنِ سَمَاعَةَ عَنِ ابْنِ بُكَيْرٍ وَ جَمِيلٍ كُلِّهِمْ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَوَّلُ دَمٍ رَأَتْهُ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدْ بَانَتْ مِنْهُ .
Humeyd Bin Ziyad, from Ibn Sama’at, from Abdullah Bin Jabala, from Jameel Bin Darraj, and Safwan Bin Yahya, from Ibn Bukeyr, and Ja’far Bin Sama’at, from Ibn Bukeyr, and Jameel, all of them from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The first blood she sees from the third menstruation, so she is irrevocably divorced from him’.[40]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ مِثْلَهُ .
Humeyd Bin Ziyad, from Ibn Sama’at, from Safwan, from Ibn Muskan, from Zurara – similar to it’.
صَفْوَانُ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُطَلَّقَةُ تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ مِنَ الدَّمِ فِي الْقُرْءِ الْأَخِيرِ .
Safwan, from Ibn Bukeyr, from Zurara,from Abu Ja’far-asws, said,
‘I heard him-asws saying: ‘The divorced woman is irrevocably divorced during the first drop of the blood in the last menstruation’.[41]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ فَقَالَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَقَعْ فِي الدَّمِ الثَّالِثِ .
Humeyd Bin Ziyad, from Ibn Sama’at, from Abdullah Bin Jabala, from Is’haq Bin Ammar, from Ismail Al Ju’fy,
(It has been narrated) from Abu Ja’far-asws regarding the man who divorces his wife, so he-asws said: ‘He is more rightful with reverting back to her, for as long as the blood has not fallen regarding the third (menstruation)’.[42]
عَنْهُ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي سَمِعْتُ رَبِيعَةَ الرَّأْيِ يَقُولُ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ بَانَتْ مِنْهُ وَ إِنَّمَا الْقُرْءُ مَا بَيْنَ الْحَيْضَتَيْنِ وَ زَعَمَ أَنَّهُ إِنَّمَا أَخَذَ ذَلِكَ بِرَأْيِهِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كَذَبَ لَعَمْرِي مَا قَالَ ذَلِكَ بِرَأْيِهِ وَ لَكِنَّهُ أَخَذَهُ عَنْ عَلِيٍّ ( عليه السلام )
From him, from Safwan, from Musa Bin Bakr, from Zurara who said,
‘I said to Abu Ja’far-asws, ‘I heard Rabi’at Al-Ra’iy saying, ‘When she sees the blood from the third menstruation, she is irrevocably divorced from him, and rather the period is what is between the two menstruations’, and claimed that he rather took that by his own opinion’. So Abu Ja’far-asws said: ‘He lied! By my-asws life, he did not say that by his own opinion, but he took is from Ali-asws’.
قَالَ قُلْتُ لَهُ وَ مَا قَالَ فِيهَا عَلِيٌّ ( عليه السلام ) قَالَ كَانَ يَقُولُ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ لَا سَبِيلَ لَهُ عَلَيْهَا وَ إِنَّمَا الْقُرْءُ مَا بَيْنَ الْحَيْضَتَيْنِ وَ لَيْسَ لَهَا أَنْ تَتَزَوَّجَ حَتَّى تَغْتَسِلَ مِنَ الْحَيْضَةِ الثَّالِثَةِ .
He (the narrator) said, ‘I said to him-asws, ‘And what did Ali-asws say with regards to it?’ He-asws said: ‘He-asws was saying: ‘When she sees the blood from the third menstruation, so she has fulfilled her waiting period, and there is no way for him upon her, and rather the period is what is between the two menstruations, and it is not for her that she should re-marry until she has washed from the third menstruation’.[43]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ إِذَا طَلَّقَهَا زَوْجُهَا مَتَى تَكُونُ هِيَ أَمْلَكَ بِنَفْسِهَا فَقَالَ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَهِيَ أَمْلَكُ بِنَفْسِهَا
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,
‘I asked Abu Abdullah-asws about the woman when her husband divorces her, when would she come to be in control of herself?’ So he-asws said: ‘When she sees the blood from the third menstruation, so she is in control of herself’.
قُلْتُ فَإِنْ عَجِلَ الدَّمُ عَلَيْهَا قَبْلَ أَيَّامِ قُرْئِهَا فَقَالَ إِذَا كَانَ الدَّمُ قَبْلَ عَشَرَةِ أَيَّامٍ فَهُوَ أَمْلَكُ بِهَا وَ هُوَ مِنَ الْحَيْضَةِ الَّتِي طَهُرَتْ مِنْهَا وَ إِنْ كَانَ الدَّمُ بَعْدَ الْعَشَرَةِ الْأَيَّامِ فَهُوَ مِنَ الْحَيْضَةِ الثَّالِثَةِ وَ هِيَ أَمْلَكُ بِنَفْسِهَا .
I said, ‘So if the blood hastens to her before the days of the period?’ So he-asws said: ‘When the blood was before ten days, so he is in control of her, and it would be from the menstruation that she had been purified from; and if the blood was after the ten days, so it is from the third menstruation, and she is in control of herself’.[44]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ بَعْضِ أَصْحَابِهِ أَظُنُّهُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ هِلَالٍ أَوْ عَلِيَّ بْنَ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ مَتَى تَبِينُ مِنْهُ قَالَ حِينَ يَطْلُعُ الدَّمُ مِنَ الْحَيْضَةِ الثَّالِثَةِ تَمْلِكُ نَفْسَهَا قُلْتُ فَلَهَا أَنْ تَتَزَوَّجَ فِي تِلْكَ الْحَالِ قَالَ نَعَمْ وَ لَكِنْ لَا تُمَكِّنُ مِنْ نَفْسِهَا حَتَّى تَطْهُرَ مِنَ الدَّمِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husay, from one of his companions, he thinks it was Muhammad Bin Abdullah Bin Hilal or Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the man who divorces his wife, when would she be irrevocably divorced from him?’ He-asws said: ‘When the blood emerges from the third menstruation, she would be in control of herself’. I said, ‘So, for her is that she can re-marry during that state?’ He-asws said: ‘Yes, but she cannot let her husband able over herself until she has purified from the blood’.[45]
باب مَعْنَى الْأَقْرَاءِ
Chapter 27 – Meaning of Al-Aqra’a (the menses-free period)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ رَبِيعَةَ الرَّأْيِ يَقُولُ مِنْ رَأْيِي أَنَّ الْأَقْرَاءَ الَّتِي سَمَّى اللَّهُ عَزَّ وَ جَلَّ فِي الْقُرْآنِ إِنَّمَا هُوَ الطُّهْرُ فِيمَا بَيْنَ الْحَيْضَتَيْنِ فَقَالَ كَذَبَ لَمْ يَقُلْهُ بِرَأْيِهِ وَ لَكِنَّهُ إِنَّمَا بَلَغَهُ عَنْ عَلِيٍّ ( صلوات الله عليه ) فَقُلْتُ أَصْلَحَكَ اللَّهُ أَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ ذَلِكَ فَقَالَ نَعَمْ إِنَّمَا الْقُرْءُ الطُّهْرُ يَقْرِي فِيهِ الدَّمَ فَيَجْمَعُهُ فَإِذَا جَاءَ الْمَحِيضُ دَفَقَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara who said,
‘I heard Rabiat Al-Raiy saying, ‘It is from my opinion that Al-Quroo is that which Allah-azwj Mighty and Majestic Specified in the Quran, but rather it is the clean period in what is between the two menstruations’. So he-asws said: ‘He lied! He did not say it by his own opinion, but rather it reached him from Ali-asws’. So, I said, ‘May Allah-azwj Keep you-asws well! Ali-asws was saying that?’ So he-asws said: ‘Yes, rather Al-Quroo is the pure, during which the blood stops, so it coagulates. So when the menstruation comes, it streams out’.[46]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ جَمِيعاً عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْقُرْءُ هُوَ مَا بَيْنَ الْحَيْضَتَيْنِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and a number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, altogether from jameel Bin Darraj, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Al-Quroo, it is what is between the two menstruations’.[47]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْقُرْءُ هُوَ مَا بَيْنَ الْحَيْضَتَيْنِ .
Ali, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘Al-Quroo is what is between the two menstruations’.[48]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْأَقْرَاءُ هِيَ الْأَطْهَارُ.
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hajjal, from sa’alba, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘A- Aqra’a, these are the pure ones’.[49]
باب عِدَّةِ الْمُطَلَّقَةِ وَ أَيْنَ تَعْتَدُّ
Chapter 28 – Waiting period of the divorced woman, and where she waits
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمُطَلَّقَةِ أَنْ تَخْرُجَ إِلَّا بِإِذْنِ زَوْجِهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا ثَلَاثَةَ قُرُوءٍ أَوْ ثَلَاثَةَ أَشْهُرٍ إِنْ لَمْ تَحِضْ .
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: ‘It is not befitting for the divorced woman that she goes out except by the permission of her husband until she fulfils her waiting period of three Quroos (pure periods), or three months if she does not menstruate’.[50]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ أَوْ ثَلَاثَةُ أَشْهُرٍ إِنْ لَمْ تَكُنْ تَحِيضُ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Dawood Bin Sirhan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The waiting period of the divorced woman is three Quroos (pure periods), or three months if she does not happen to menstruate’.[51]
حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .
Humeyd, from Ibn Sama’at, from Ja’far Bin Sama’at, from Dawood Bin Sirhan, from Abu Abdullah-asws – similar to it.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ أَيْنَ تَعْتَدُّ قَالَ فِي بَيْتِهَا لَا تَخْرُجُ وَ إِنْ أَرَادَتْ زِيَارَةً خَرَجَتْ بَعْدَ نِصْفِ اللَّيْلِ وَ لَا تَخْرُجُ نَهَاراً وَ لَيْسَ لَهَا أَنْ تَحُجَّ حَتَّى تَنْقَضِيَ عِدَّتُهَا
Ali Bin Ibrahim, from his father, from Usman Bin Isa, from sama’at Bin Mihran who said,
‘I asked him-asws about the divorced woman, from where she waits. He-asws said: ‘In her house, she should not go out; and if she wants to visit, she should go out from after midnight, and not to go out by day, and it is not for her that she should go for Hajj until she has fulfilled her waiting period’.
وَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ كَذَلِكَ هِيَ قَالَ نَعَمْ وَ تَحُجُّ إِنْ شَاءَتْ .
And I asked him-asws about the one widowed from her husband, is she like that?’ He-asws said: ‘Yes, but she can go to Hajj if she so desires to’.[52]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ تَعْتَدُّ فِي بَيْتِهَا وَ لَا يَنْبَغِي لَهَا أَنْ تَخْرُجَ حَتَّى تَنْقَضِيَ عِدَّتُهَا وَ عِدَّتُهَا ثَلَاثَةُ قُرُوءٍ أَوْ ثَلَاثَةُ أَشْهُرٍ إِلَّا أَنْ تَكُونَ تَحِيضُ .
Ali, 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: ‘The divorced woman waits in her house and it is not befitting for her that she goes out until she has fulfilled her waiting period; and her waiting period is of three Quroos (pure periods), or three months, except if she happens to menstruate’.[53]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) عَنْ شَيْءٍ مِنَ الطَّلَاقِ فَقَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ طَلَاقاً لَا يَمْلِكُ فِيهِ الرَّجْعَةَ فَقَدْ بَانَتْ مِنْهُ سَاعَةَ طَلَّقَهَا وَ مَلَكَتْ نَفْسَهَا وَ لَا سَبِيلَ لَهُ عَلَيْهَا وَ تَعْتَدُّ حَيْثُ شَاءَتْ وَ لَا نَفَقَةَ لَهَا
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from sa’ad Bin Abu Khalaf who said,
‘I asked Abu Al-Hassan Musa-asws Bin Ja’far-asws about something from the divorce. So he-asws said: ‘When the man divorces his wife with a divorce in which he has no control regarding the reversion, so she is irrevocably divorced from him the moment he divorces her, and she is in control of herself, and there is no way for him upon her, and she would wait wherever she so desires to, and there is no expenses for her’.
قَالَ قُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ قَالَ فَقَالَ إِنَّمَا عَنَى بِذَلِكَ الَّتِي تُطَلَّقُ تَطْلِيقَةً بَعْدَ تَطْلِيقَةٍ فَتِلْكَ الَّتِي لَا تُخْرَجُ وَ لَا تَخْرُجُ حَتَّى تُطَلَّقَ الثَّالِثَةَ فَإِذَا طُلِّقَتِ الثَّالِثَةَ فَقَدْ بَانَتْ مِنْهُ وَ لَا نَفَقَةَ لَهَا وَ الْمَرْأَةُ الَّتِي يُطَلِّقُهَا الرَّجُلُ تَطْلِيقَةً ثُمَّ يَدَعُهَا حَتَّى يَخْلُوَ أَجَلُهَا فَهَذِهِ أَيْضاً تَقْعُدُ فِي مَنْزِلِ زَوْجِهَا وَ لَهَا النَّفَقَةُ وَ السُّكْنَى حَتَّى تَنْقَضِيَ عِدَّتُهَا .
He (the narrator) said: ‘Is not Allah-azwj Mighty and Majestic Saying [65:1] Do not drive them out of their houses, nor should they themselves go forth?’ So he-asws said: ‘But rather it Means by that who is divorced with a divorce after a divorce, so she is the one who should not be driven out nor go out until she is divorced by the third divorce. So when she is divorced with the third, so she is irrevocably divorced from him, and there is no expenses for her, and the woman who the man divorces with a divorce, then leaves her until she is free from her term, so this one as well should sit a house of her husband, and for her is the expenses, and the dwelling until she fulfills her waiting period’.[54]
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 تَعْتَدُّ الْمُطَلَّقَةُ فِي بَيْتِهَا وَ لَا يَنْبَغِي لِزَوْجِهَا إِخْرَاجُهَا وَ لَا تَخْرُجُ هِيَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘The divorced woman would wait in her house, and it is not befitting for her husband that he should exit her nor should she go out’.[55]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ تَشَوَّفَتْ لِزَوْجِهَا مَا كَانَ لَهُ عَلَيْهَا رَجْعَةٌ وَ لَا يَسْتَأْذِنُ عَلَيْهَا .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Aasim Bin Humeyd, from Muhammad Bin Qays,
(It has been narrated) from Abu Ja’far-asws having said: ‘The divorced woman should yearn (beautify herself) for her husband for as long as there is reversion for him upon her, and he does not need permission to go to her’.[56]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ أَيْنَ تَعْتَدُّ فَقَالَ فِي بَيْتِ زَوْجِهَا .
Humeyd Bin Ziyad, from Ibn sama’at, from Ibn Rabat, from Is’haq Bin Ammar,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked about the divorced woman, where she should wait’. So he-asws said: ‘In the house of her husband’.[57]
عَنْهُ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الْمُطَلَّقَةِ أَيْنَ تَعْتَدُّ فَقَالَ فِي بَيْتِهَا إِذَا كَانَ طَلَاقاً لَهُ عَلَيْهَا رَجْعَةٌ لَيْسَ لَهُ أَنْ يُخْرِجَهَا وَ لَا لَهَا أَنْ تَخْرُجَ حَتَّى تَنْقَضِيَ عِدَّتُهَا .
From him, from Wuheyb Bin Hafs, from Abu Baseer,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding the divorced woman, where she should wait’. So he-asws said: ‘In her house, when it was a divorce with a reversion being for him, it is not for him that he should exit her, nor for her that she should go out until she fulfils her husband’.[58]
عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ مِثْلَهُ .
From him, from Abdullah Bin Jabala, from Ali Bin Abu Hamza, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Ali Bin Abu Hamza, from Abu Baseer – similar to it.
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الْمُطَلَّقَةِ تَعْتَدُّ فِي بَيْتِهَا وَ تُظْهِرُ لَهُ زِينَتَهَا لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْراً .
Humeyd Bin Ziyad, from Ibn Sama’at, from Wuheyb Bin Hafs, from Abu Baseer,
(It has been narrated) from one of the two (5th or 6th Imam-asws): ‘Regarding the divorced woman, she should wait in her house and manifest her adornments for him, [65:1] Perhaps Allah may after that bring about reunion’.[59]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ قَالَ لَا يَنْبَغِي لِلْمُطَلَّقَةِ أَنْ تَخْرُجَ إِلَّا بِإِذْنِ زَوْجِهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا بِثَلَاثَةِ قُرُوءٍ أَوْ ثَلَاثَةِ أَشْهُرٍ إِنْ لَمْ تَحِضْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, and al Husayn Bin saeed, from Al Wasim Bin Urwat, from Abu Al Abbas,
He-asws said: ‘It is not befitting for the divorced woman that she goes out except by the permission from her husband, until she has fulfilled her waiting period by three Al-Quroo (pure periods), or three months if she does not menstruate’.[60]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُطَلَّقَةُ تَحُجُّ فِي عِدَّتِهَا إِنْ طَابَتْ نَفْسُ زَوْجِهَا .
Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘The divorced woman can perform Hajj during her waiting period if she appeals herself for her husband’.[61]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ الْمُطَلَّقَةُ تَحُجُّ وَ تَشْهَدُ الْحُقُوقَ .
Muhammad Bin Ismail, from Al Fazal Bin Shazan, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’la, from Muhammad Bin Muslim,
He-asws said: ‘The divorced woman can perform Hajj, and testify for the rights’.[62]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ تَكْتَحِلُ وَ تَخْتَضِبُ وَ تَطَيَّبُ وَ تَلْبَسُ مَا شَاءَتْ مِنَ الثِّيَابِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذلِكَ أَمْراً لَعَلَّهَا أَنْ تَقَعَ فِي نَفْسِهِ فَيُرَاجِعَهَا .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Urwat, from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘The divorced woman should apply Kohl, and hair dye, and perfume, and wear whatsoever she so desires to from the clothes, because Allah-azwj Mighty and Majestic is Saying [65:1] Perhaps Allah may after that bring about reunion. Perhaps she would occur in his self so he would revert back to her’.[63]
باب فِي تَأْوِيلِ قَوْلِهِ تَعَالَى لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ
Chapter 29 – The explanation of the Words of the High [65:1] Do not drive them out of their houses, nor should they themselves go forth
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الرِّضَا ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفاحِشَةٍ مُبَيِّنَةٍ قَالَ أَذَاهَا لِأَهْلِ الرَّجُلِ وَ سُوءُ خُلُقِهَا .
Ali Bin Ibrahim, from his father, from one of his companions,
(It has been narrated) from Al-Reza-asws regarding the Words of Allah-azwj Mighty and Majestic [65:1] Do not drive them out of their houses, nor should they themselves go forth, unless they commit an open indecency. He-asws said: ‘Her hurting the family of the man and her evil manners’.[64]
بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلَ الْمَأْمُونُ الرِّضَا ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفاحِشَةٍ مُبَيِّنَةٍ قَالَ يَعْنِي بِالْفَاحِشَةِ الْمُبَيِّنَةِ أَنْ تُؤْذِيَ أَهْلَ زَوْجِهَا فَإِذَا فَعَلَتْ فَإِنْ شَاءَ أَنْ يُخْرِجَهَا مِنْ قَبْلِ أَنْ تَنْقَضِيَ عِدَّتُهَا فَعَلَ .
One of our companions, from Ali Bin Al Hassan Al Taymuly, from Ali Bin Asbaat, from Muhammad Bin Ali Bin Ja’far who said,
‘Al-Mamoun asked Al-Reza-asws about the Words of Allah-azwj Mighty and Majestic [65:1] Do not drive them out of their houses, nor should they themselves go forth, unless they commit an open indecency, he-asws said: ‘It Means by the ‘open indecency’, if she hurts the family of her husband. So when she does that, so if he so desires to exit her from before the completion of her waiting period, so he can do it’.[65]
باب طَلَاقِ الْمُسْتَرَابَةِ
Chapter 30 – Divorce of the irregularly menstruating woman
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ الْعَطَّارِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يُسْتَرَابُ بِهَا وَ مِثْلُهَا تَحْمِلُ وَ مِثْلُهَا لَا تَحْمِلُ وَ لَا تَحِيضُ وَ قَدْ وَاقَعَهَا زَوْجُهَا كَيْفَ يُطَلِّقُهَا إِذَا أَرَادَ طَلَاقَهَا قَالَ لِيُمْسِكْ عَنْهَا ثَلَاثَةَ أَشْهُرٍ ثُمَّ يُطَلِّقُهَا .
A number of our companions, from Ahmad Bin Muhammad, from Al Barqy, from Dawood Bin Abu Yazeed Al Attar, from one of our companions,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the woman who he is suspicious with, and the likes of her become pregnant, and the likes of her do not get pregnant and do not menstruate, and her husband has slept with her, how should he divorce her when he intends to divorce her?’ He-asws said: ‘He should withhold from her for three months, then divorces her’.[66]
باب طَلَاقِ الَّتِي تَكْتُمُ حَيْضَهَا
Chapter 31 – Divorce of the one who conceals her menstruation
مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ كَيْسَانَ قَالَ كَتَبْتُ إِلَى الرَّجُلِ ( عليه السلام ) أَسْأَلُهُ عَنْ رَجُلٍ لَهُ امْرَأَةٌ مِنْ نِسَاءِ هَؤُلَاءِ الْعَامَّةِ وَ أَرَادَ أَنْ يُطَلِّقَهَا وَ قَدْ كَتَمَتْ حَيْضَهَا وَ طُهْرَهَا مَخَافَةَ الطَّلَاقِ فَكَتَبَ ( عليه السلام ) يَعْتَزِلُهَا ثَلَاثَةَ أَشْهُرٍ وَ يُطَلِّقُهَا .
Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Al Hassan Bin Ali Bin Ali Bin Kaysan who said,
‘I wrote to Al-Reza-asws asking him-asws about a man who had a wife from the women of these general Muslims, and he wanted to divorce her, and she had concealed her menstruation, and her purity fearing the divorce. So he-asws wrote: ‘He should retire her for three months and divorce her’.[67]
باب فِي الَّتِي تَحِيضُ فِي كُلِّ شَهْرَيْنِ وَ ثَلَاثَةٍ
Chapter 32 – Regaring the woman who menstruates every two months or three
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ عِنْدَهُ امْرَأَةٌ شَابَّةٌ وَ هِيَ تَحِيضُ كُلَّ شَهْرَيْنِ أَوْ ثَلَاثَةِ أَشْهُرٍ حَيْضَةً وَاحِدَةً كَيْفَ يُطَلِّقُهَا زَوْجُهَا فَقَالَ أَمْرُهَا شَدِيدٌ تُطَلَّقُ طَلَاقَ السُّنَّةِ تَطْلِيقَةً وَاحِدَةً عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشُهُودٍ ثُمَّ تُتْرَكُ حَتَّى تَحِيضَ ثَلَاثَ حِيَضٍ مَتَى حَاضَتْ فَإِذَا حَاضَتْ ثَلَاثاً فَقَدِ انْقَضَتْ عِدَّتُهَا
Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Ammar Al Sabatany,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was asked about a man with whom was a young woman and she was menstruating every two months or three months with one menstruation, how should her husband divorce her?’ He-asws said: ‘Her matter is difficult. She would be divorced by a divorce of the Sunnah, with one divorce upon purity, from without union, with witnesses. Then she would be left until she menstruates with three menstruations, whenever she menstruates. So when she has menstruated thrice, so she has fulfilled her waiting period’.
قِيلَ لَهُ وَ إِنْ مَضَتْ سَنَةٌ وَ لَمْ تَحِضْ فِيهَا ثَلَاثَ حِيَضٍ قَالَ إِذَا مَضَتْ سَنَةٌ وَ لَمْ تَحِضْ ثَلَاثَ حِيَضٍ يُتَرَبَّصُ بِهَا بَعْدَ السَّنَةِ ثَلَاثَةَ أَشْهُرٍ ثُمَّ قَدِ انْقَضَتْ عِدَّتُهَا قِيلَ فَإِنْ مَاتَ أَوْ مَاتَتْ فَقَالَ أَيُّهُمَا مَاتَ وَرِثَ صَاحِبُهُ مَا بَيْنَهُ وَ بَيْنَ خَمْسَةَ عَشَرَ شَهْراً .
It was said to him-asws, ‘And if a year passes by and she has not menstruated therein with three menstruations?’ He-asws said: ‘When a year passes by and she has not menstruation with three menstruation, she would be observed with after the year, for three months. Then she has fulfilled her waiting period’. It was said, ‘Supposing he dies or she dies?’ So he-asws said: ‘Whichever of the two dies, the other would inherit, during what is between it and fifteen months’.[68]
باب عِدَّةِ الْمُسْتَرَابَةِ
Chapter 33 – Waiting period of the woman with irregular menstruations
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَمْرَانِ أَيُّهُمَا سَبَقَ بَانَتْ مِنْهُ الْمُطَلَّقَةُ الْمُسْتَرَابَةُ تَسْتَرِيبُ الْحَيْضَ إِنْ مَرَّتْ بِهَا ثَلَاثَةُ أَشْهُرٍ بِيضٍ لَيْسَ فِيهَا دَمٌ بَانَتْ بِهِ وَ إِنْ مَرَّتْ بِهَا ثَلَاثُ حِيَضٍ لَيْسَ بَيْنَ الْحَيْضَتَيْنِ ثَلَاثَةُ أَشْهُرٍ بَانَتْ بِالْحَيْضِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Two matters, whichever of the two precedes, she would be irrevocably divorced from him, the divorced woman with irregular menstruation. The menstruation is irregular if a white month passes by her, not being any blood therein, she would be irrevocably divorced from him; and if three menstruations pass by her, there not being three months between the two menstruation, she would be irrevocably divorced by the menstruation’.[69]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ عَبْدِ الْكَرِيمِ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ عَبْدٍ صَالِحٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْجَارِيَةُ الشَّابَّةُ الَّتِي لَا تَحِيضُ وَ مِثْلُهَا تَحْمِلُ طَلَّقَهَا زَوْجُهَا قَالَ عِدَّتُهَا ثَلَاثَةُ أَشْهُرٍ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Abdul Kareem, from Muhammad Bin Hakeem,
(It has been narrated) from Abd Salih-asws (7th Imam-asws), said, ‘I said to him-asws, ‘The young girl who does not menstruate, and the likes of her get pregnant, her husband divorced her’. He-asws said: ‘Her waiting period is of three months’.[70]
سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الَّتِي لَمْ تَحِضْ وَ الْمُسْتَحَاضَةِ الَّتِي لَا تَطْهُرُ ثَلَاثَةُ أَشْهُرٍ وَ عِدَّةُ الَّتِي تَحِيضُ وَ يَسْتَقِيمُ حَيْضُهَا ثَلَاثَةُ قُرُوءٍ وَ الْقُرُوءُ جَمْعُ الدَّمِ بَيْنَ الْحَيْضَتَيْنِ.
Sahl Bin Ziyad, from Ahmad, from Abdul Kareem, from Abu Baseer, from
Abu Abdullah-asws having said: ‘The waiting period of the woman who does not menstruate and the woman suffering from menstrual bleeding from which she is not pure, is of three months; and the waiting period of the woman who menstruates, and her menstruation is straight, is of three Quroo (pure periods), and Al-Quroo is the coagulation of the blood between the two menstruations’.[71]
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 سَأَلْتُهُ عَنِ الَّتِي تَحِيضُ كُلَّ ثَلَاثَةِ أَشْهُرٍ مَرَّةً كَيْفَ تَعْتَدُّ قَالَ تَنْتَظِرُ مِثْلَ قُرْئِهَا الَّتِي كَانَتْ تَحِيضُ فِيهِ فِي الِاسْتِقَامَةِ فَلْتَعْتَدَّ ثَلَاثَةَ قُرُوءٍ ثُمَّ لْتَزَوَّجْ إِنْ شَاءَتْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fazeyl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the woman who menstruates once every three months, how should she wait’. He-asws said: ‘She should wait with the likes of her Quroo (pure periods) which she used to menstruate with the straight menstruation. So let her wait for three Quroos, then let her re-marry if she so desires to’.[72]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ فِي الَّتِي تَحِيضُ فِي كُلِّ ثَلَاثَةِ أَشْهُرٍ مَرَّةً أَوْ فِي سِتَّةٍ أَوْ فِي سَبْعَةِ أَشْهُرٍ وَ الْمُسْتَحَاضَةِ الَّتِي لَمْ تَبْلُغِ الْحَيْضَ وَ الَّتِي تَحِيضُ مَرَّةً وَ تَرْتَفِعُ مَرَّةً وَ الَّتِي لَا تَطْمَعُ فِي الْوَلَدِ وَ الَّتِي قَدِ ارْتَفَعَ حَيْضُهَا وَ زَعَمَتْ أَنَّهَا لَمْ تَيْأَسْ وَ الَّتِي تَرَى الصُّفْرَةَ مِنْ حَيْضٍ لَيْسَ بِمُسْتَقِيمٍ فَذَكَرَ أَنَّ عِدَّةَ هَؤُلَاءِ كُلِّهِنَّ ثَلَاثَةُ أَشْهُرٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala, from Muhammad Bin Muslim,
(It has been narrated) from one of the two-asws (5th or 6th Imam-asws) having said regarding the woman who menstruates once in every three months, or in one year, on in seven months, and the woman suffering from vaginal bleeding and she has not reached the menstruations, and the woman who menstruates once, and it is lifted once, and the woman who has no hope of the child, and the woman whose menstruation is lifted and she claims that she has not despaired (in menopause), and the woman who sees the yellowness from a menstruation which is not with regularity. So he-asws mentioned that the waiting period of all of these is of three months’.[73]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمَرْأَةِ يُطَلِّقُهَا زَوْجُهَا وَ هِيَ تَحِيضُ كُلَّ ثَلَاثَةِ أَشْهُرٍ حَيْضَةً فَقَالَ إِذَا انْقَضَتْ ثَلَاثَةُ أَشْهُرٍ انْقَضَتْ عِدَّتُهَا يُحْسَبُ لَهَا لِكُلِّ شَهْرٍ حَيْضَةٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Shuayb, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said regarding the two whose husband divorced her and she was menstruating every three months with a menstruation. So he-asws said: ‘When she fulfils three months, her waiting period is fulfilled. Each month would be counted for her as a menstruation’.[74]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي الْعَبَّاسِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ بَعْدَ مَا وَلَدَتْ وَ طَهُرَتْ وَ هِيَ امْرَأَةٌ لَا تَرَى دَماً مَا دَامَتْ تُرْضِعُ مَا عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Dawood Bin Al Husayn, from Abu Al Abbas who said,
‘I asked Abu Abdullah-asws about a man who divorced his wife after having given birth, and purified, and she is a woman who does not see blood for as long as she breast-feeds. What is her waiting period?’ He-asws said: ‘Three months’.[75]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الْمَرْأَةِ الَّتِي لَا تَحِيضُ وَ الْمُسْتَحَاضَةِ الَّتِي لَا تَطْهُرُ ثَلَاثَةُ أَشْهُرٍ وَ عِدَّةُ الَّتِي تَحِيضُ وَ يَسْتَقِيمُ حَيْضُهَا ثَلَاثَةُ قُرُوءٍ
Ali, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘The waiting period of the woman who does not menstruate, and the woman suffering from vaginal bleeding and is not pure, is of three months; and the waiting period of the menstruating woman, and her menstruation is regular, is of three Quroo (pure periods)’.
قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنِ ارْتَبْتُمْ مَا الرِّيبَةُ فَقَالَ مَا زَادَ عَلَى شَهْرٍ فَهُوَ رِيبَةٌ فَلْتَعْتَدَّ ثَلَاثَةَ أَشْهُرٍ وَ لْتَتْرُكِ الْحَيْضَ وَ مَا كَانَ فِي الشَّهْرِ لَمْ تَزِدْ فِي الْحَيْضِ عَلَيْهِ ثَلَاثَ حِيَضٍ فَعِدَّتُهَا ثَلَاثُ حِيَضٍ .
He (the narrator) said, ‘And I asked him-asws about the Words of Allah-azwj Mighty and Majestic [65:4] if you have a doubt – what is the doubt?’ So he-asws said: ‘What is increased upon a month, so it is a doubtful, therefore let her wait three months, and neglects the menstruation, and whatever was in the month does not exceed in the menstruation upon it for three menstruation, so her waiting period is of three menstruations’.[76]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ أَيُّ الْأَمْرَيْنِ سَبَقَ إِلَيْهَا فَقَدِ انْقَضَتْ عِدَّتُهَا إِنْ مَرَّتْ ثَلَاثَةُ أَشْهُرٍ لَا تَرَى فِيهَا دَماً فَقَدِ انْقَضَتْ عِدَّتُهَا وَ إِنْ مَرَّتْ ثَلَاثَةُ أَقْرَاءٍ فَقَدِ انْقَضَتْ عِدَّتُهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Ibn Bukeyr, from Zurara,
(It has been narrated) from one of the two-asws (5th or 6th Imam-asws) having said: ‘Whichever of the two matters precedes to her, so she has fulfilled her waiting period – if three months pass by and she does not see blood therein, so she has fulfilled her waiting period; and if three Quroo (pure periods) pass by, so she has fulfilled her waiting period’.[77]
مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ إِذَا نَظَرَتْ فَلَمْ تَجِدِ الْأَقْرَاءَ إِلَّا ثَلَاثَةَ أَشْهُرٍ فَإِذَا كَانَتْ لَا يَسْتَقِيمُ لَهَا حَيْضٌ تَحِيضُ فِي الشَّهْرِ مِرَاراً فَإِنَّ عِدَّتَهَا عِدَّةُ الْمُسْتَحَاضَةِ ثَلَاثَةُ أَشْهُرٍ وَ إِذَا كَانَتْ تَحِيضُ حَيْضاً مُسْتَقِيماً فَهُوَ فِي كُلِّ شَهْرٍ حَيْضَةٌ بَيْنَ كُلِّ حَيْضَتَيْنِ شَهْرٌ وَ ذَلِكَ الْقُرْءُ .
Muhammad, from Ahmad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara who said,
‘When she looks, so she does not find the Quroos (pure periods) except for three months, so it was such that her menstruations were not regular for her, she being menstruating time and again during the month, so her waiting period is the waiting period of the one suffering from vaginal bleeding, three months; and when it was such that her menstruations were regular menstruations, so it is one menstruation during each month, between every two menstruations being a month, and that is the Quroo (pure period)’.[78]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ طُلِّقَتْ وَ قَدْ طَعَنَتْ فِي السِّنِّ فَحَاضَتْ حَيْضَةً وَاحِدَةً ثُمَّ ارْتَفَعَ حَيْضُهَا فَقَالَ تَعْتَدُّ بِالْحَيْضَةِ وَ شَهْرَيْنِ مُسْتَقْبِلَيْنِ فَإِنَّهَا قَدْ يَئِسَتْ مِنَ الْمَحِيضِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Yazeed Bin Is’haq Shaeer, from Haroun Bin Hamza,
(It has been narrated) from Abu Abdullah-asws regarding a woman who is divorced, and she is advanced in the age. So she menstruated with one menstruation, then her menstruations were lifted. So he-asws said: ‘She should wait with the menstruation and two months, consecutively, so she is one who has despaired from the menstruation (reached menopause)’.[79]
باب أَنَّ النِّسَاءَ يُصَدَّقْنَ فِي الْعِدَّةِ وَ الْحَيْضِ
Chapter 34 – The women are ratified with regards to the waiting period and the menstruation
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْعِدَّةُ وَ الْحَيْضُ لِلنِّسَاءِ إِذَا ادَّعَتْ صُدِّقَتْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The waiting period, and the menstruation are for the women; when they claim, they would be ratified’.[80]
باب الْمُسْتَرَابَةِ بِالْحَبَلِ
Chapter 35 – The woman of irregular menstruation with the pregnancy
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) يَقُولُ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ فَادَّعَتْ حَبَلًا انْتَظَرَ تِسْعَةَ أَشْهُرٍ فَإِنْ وَلَدَتْ وَ إِلَّا اعْتَدَّتْ ثَلَاثَةَ أَشْهُرٍ ثُمَّ قَدْ بَانَتْ مِنْهُ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,
‘I heard Abu Ibrahim-asws (7th Imam-asws) saying: ‘When the man divorces his wife, so she waits while pregnant, she should wait for nine months. So if she were to give birth, or else she should wait three months, then she is irrevocably divorced from him’.[81]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْمَرْأَةُ الشَّابَّةُ الَّتِي تَحِيضُ مِثْلُهَا يُطَلِّقُهَا زَوْجُهَا فَيَرْتَفِعُ طَمْثُهَا كَمْ عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ قُلْتُ فَإِنَّهَا ادَّعَتِ الْحَبَلَ بَعْدَ ثَلَاثَةِ أَشْهُرٍ قَالَ عِدَّتُهَا تِسْعَةُ أَشْهُرٍ قُلْتُ فَإِنَّهَا ادَّعَتِ الْحَبَلَ بَعْدَ تِسْعَةِ أَشْهُرٍ قَالَ إِنَّمَا الْحَبَلُ تِسْعَةُ أَشْهُرٍ قُلْتُ تَزَوَّجُ قَالَ تَحْتَاطُ بِثَلَاثَةِ أَشْهُرٍ قُلْتُ فَإِنَّهَا ادَّعَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ قَالَ لَا رِيبَةَ عَلَيْهَا تَزَوَّجُ إِنْ شَاءَتْ .
Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Abu Hamza, from Muhammad Bin Hakeem,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I said to him-asws, ‘A young woman the likes of whom menstruate, her husband divorces her, and her menstruations are lifted. How much is her waiting period?’ He-asws said: ‘Three months’. I said, ‘So if she claims to be pregnant after three months?’ He-asws said: ‘Her waiting period is nine months’. I said, ‘So if she claims to be pregnant after nine months?’ He-asws said: ‘But rather, the pregnancy is of nine months’. I said, ‘She can marry?’ He-asws said: ‘She should be precautionary for three months’. I said, ‘So if she claimed after three months?’ He-asws said: ‘There is no doubt upon her. She can marry if she so desires to’.[82]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنِ ابْنِ حَكِيمٍ عَنْ أَبِي إِبْرَاهِيمَ أَوْ أَبِيهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمُطَلَّقَةِ يُطَلِّقُهَا زَوْجُهَا فَتَقُولُ أَنَا حُبْلَى فَتَمْكُثُ سَنَةً قَالَ إِنْ جَاءَتْ بِهِ لِأَكْثَرَ مِنْ سَنَةٍ لَمْ تُصَدَّقْ وَ لَوْ سَاعَةً وَاحِدَةً فِي دَعْوَاهَا .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Ibn Hakeem,
(It has been narrated) from Abu Ibrahim-asws (7th Imam-asws), or from his-asws father-asws having said with regards to the divorced woman, her husband divorces her so she is saying, ‘I am pregnant’. So she remains for a year’, he-asws said: ‘If she comes with him after more than a year, she would not be ratified, even if it is one hour in her claim’.[83]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْمَرْأَةُ الشَّابَّةُ الَّتِي تَحِيضُ مِثْلُهَا يُطَلِّقُهَا زَوْجُهَا فَيَرْتَفِعُ طَمْثُهَا مَا عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ قُلْتُ جُعِلْتُ فِدَاكَ فَإِنَّهَا تَزَوَّجَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ فَتَبَيَّنَ بِهَا بَعْدَ مَا دَخَلَتْ عَلَى زَوْجِهَا أَنَّهَا حَامِلٌ قَالَ هَيْهَاتَ مِنْ ذَلِكَ يَا ابْنَ حَكِيمٍ رَفْعُ الطَّمْثِ ضَرْبَانِ إِمَّا فَسَادٌ مِنْ حَيْضَةٍ فَقَدْ حَلَّ لَهَا الْأَزْوَاجُ وَ لَيْسَ بِحَامِلٍ وَ إِمَّا حَامِلٌ فَهُوَ تَسْتَبِينُ فِي ثَلَاثَةِ أَشْهُرٍ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ جَعَلَهُ وَقْتاً يَسْتَبِينُ فِيهِ الْحَمْلُ
Humeyd Bin Ziyad, from Ibn Sama’at, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Muhammd Bin Hakeem,
(It has been narrated) from Al-Abd Al-Salih-asws (7th Imam-asws), said, ‘I said to him-asws, ‘The young woman, the likes of whom menstruate, her husband divorces her, so her menstruations are lifted. What is her waiting period?’ He-asws said: ‘Three months’. I said, ‘May I be sacrificed for you-asws! Supposing she were to get married after three months, so it is manifested by her after having entered upon her husband, that she is pregnant?’ He-asws said: ‘Far be it from that, O Ibn Hakeem! The lifting of the menstruations is of two types – either a spoiling of a menstruation, so the husbands are Permissible for her and she is not pregnant, or if she is pregnant it would have become apparent during three months, because Allah-azwj Mighty and Majestic has Made a time during which the pregnancy becomes apparent’.
قَالَ قُلْتُ فَإِنَّهَا ارْتَابَتْ قَالَ عِدَّتُهَا تِسْعَةُ أَشْهُرٍ قُلْتُ فَإِنَّهَا ارْتَابَتْ بَعْدَ تِسْعَةِ أَشْهُرٍ قَالَ إِنَّمَا الْحَمْلُ تِسْعَةُ أَشْهُرٍ قُلْتُ فَتَزَوَّجُ قَالَ تَحْتَاطُ بِثَلَاثَةِ أَشْهُرٍ قُلْتُ فَإِنَّهَا ارْتَابَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ قَالَ لَيْسَ عَلَيْهَا رِيبَةٌ تَتَزَوَّجُ .
He (the narrator) said, ‘I said, ‘Suppose she is of irregular menstruations?’ He-asws said: ‘Her waiting period is of nine months’. I said, ‘So if she became irregular after nine months?’ He-asws said:’ But rather, the pregnancy is of nine months’. I said, ‘So if she were to marry?’ He-asws said: ‘She should be precautionary for three monts’. I said, ‘So if she is irregular after three months?’ He-asws said: ‘There is no doubt upon her. She can get married’.[84]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ فَلَمَّا مَضَتْ ثَلَاثَةُ أَشْهُرٍ ادَّعَتْ حَبَلًا قَالَ يُنْتَظَرُ بِهَا تِسْعَةَ أَشْهُرٍ قَالَ قُلْتُ فَإِنَّهَا ادَّعَتْ بَعْدَ ذَلِكَ حَبَلًا قَالَ هَيْهَاتَ هَيْهَاتَ إِنَّمَا يَرْتَفِعُ الطَّمْثُ مِنْ ضَرْبَيْنِ إِمَّا حَبَلٍ بَيِّنٍ وَ إِمَّا فَسَادٍ مِنَ الطَّمْثِ وَ لَكِنَّهَا تَحْتَاطُ بِثَلَاثَةِ أَشْهُرٍ بَعْدُ
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Sia, from Yunus, from Muhammad Bin Hakeem,
(It has been narrated) from Abu Abdullah-asws, or Abu Al-Hassan-asws, said, ‘I said to him-asws, ‘A man divorces his wife. So when three months pass by, she claims to be pregnant’. He-asws said: ‘He should wait with her for nine months’. I said, ‘So if she claim after to be pregnant?’ He-asws Far be it! Far be it! But rather, the lifting of the menstruation is of two types – Either a pregnancy is manifested, or there is a spoiling from the menstruations. But, she should be precautionary by three months afterwards’.
وَ قَالَ أَيْضاً فِي الَّتِي كَانَتْ تَطْمَثُ ثُمَّ يَرْتَفِعُ طَمْثُهَا سَنَةً كَيْفَ تُطَلَّقُ قَالَ تُطَلَّقُ بِالشُّهُودِ
And he (the narrator) said as well: ‘Regarding the woman who menstruates, then her menstruation is lifted for a year, how would she be divorced?’ He-asws said: ‘She would be divorced by the witnesses?’[85]
باب نَفَقَةِ الْحُبْلَى الْمُطَلَّقَةِ
Chapter 36 – Expenses of the pregnant divorced woman
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْحَامِلُ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ عَلَيْهِ نَفَقَتُهَا بِالْمَعْرُوفِ حَتَّى تَضَعَ حَمْلَهَا .
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: ‘The pregnant woman, her term is that she places her load (gives birth), and upon him is her expenses which are reasonable until she places her load (gives birth)’.[86]
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 إِذَا طَلَّقَ الرَّجُلُ الْمَرْأَةَ وَ هِيَ حُبْلَى أَنْفَقَ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا فَإِذَا وَضَعَتْهُ أَعْطَاهَا أَجْرَهَا وَ لَا يُضَارَّهَا إِلَّا أَنْ يَجِدَ مَنْ هُوَ أَرْخَصُ أَجْراً مِنْهَا فَإِنْ هِيَ رَضِيَتْ بِذَلِكَ الْأَجْرِ فَهِيَ أَحَقُّ بِابْنِهَا حَتَّى تَفْطِمَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fazal, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man divorces the woman and she is pregnant, he has to spend upon her until she places her load (gives birth). So when she has place it, he gives her recompense, and should not harm her except if he finds one who is of a cheaper recompense than her (for the breast-feeding). So if she (agrees to) breast-feed with that recompense, she is more deserving with (breast-feeding) her son until she weans him’.[87]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى الْمُطَلَّقَةُ يُنْفَقُ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا وَ هِيَ أَحَقُّ بِوَلَدِهَا إِنْ تُرْضِعْهُ بِمَا تَقْبَلُهُ امْرَأَةٌ أُخْرَى إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لا تُضَارَّ والِدَةٌ بِوَلَدِها وَ لا مَوْلُودٌ لَهُ بِوَلَدِهِ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ
Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘The pregnant divorced woman, he should spend upon her until she places her load, and she is more deserving with her son that she breas-feeds him with what another woman is accepting to do it for. Allah-azwj Mighty and Majestic is Saying [2:233] neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and upon the heir is similar to that
قَالَ كَانَتِ الْمَرْأَةُ مِنَّا تَرْفَعُ يَدَهَا إِلَى زَوْجِهَا إِذَا أَرَادَ مُجَامَعَتَهَا فَتَقُولُ لَا أَدَعُكَ لِأَنِّي أَخَافُ أَنْ أَحْمِلَ عَلَى وَلَدِي وَ يَقُولُ الرَّجُلُ لَا أُجَامِعُكِ إِنِّي أَخَافُ أَنْ تَعْلَقِي فَأَقْتُلَ وَلَدِي فَنَهَى اللَّهُ عَزَّ وَ جَلَّ أَنْ تُضَارَّ الْمَرْأَةُ الرَّجُلَ وَ أَنْ يُضَارَّ الرَّجُلُ الْمَرْأَةَ
He-asws said: ‘The woman from us used to raise her hands to her husband when he wanted to approach her, so she was saying, ‘I will not let you, because I fear that I would be pregnant upon my child’, and the man was saying, ‘I will not sleep with you. I fear my instinct, so I would kill my child’. So Allah-azwj Mighty and Majestic Prohibited that the woman should harm the man, and he man should harm the woman.
وَ أَمَّا قَوْلُهُ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ فَإِنَّهُ نَهَى أَنْ يُضَارَّ بِالصَّبِيِّ أَوْ يُضَارَّ أُمُّهُ فِي رَضَاعِهِ وَ لَيْسَ لَهَا أَنْ تَأْخُذَ فِي رَضَاعِهِ فَوْقَ حَوْلَيْنِ كَامِلَيْنِ وَ إِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا قَبْلَ ذَلِكَ كَانَ حَسَناً وَ الْفِصَالُ هُوَ الْفِطَامُ .
And as for His-azwj Words and upon the heir is similar to that, so He-azwj has Forbidden that the child be harmed, or his mother would harm him with regards to him being breast-fed. And it is not for her that she should take (recompense) with regards to his breast-feeding for more than two years complete. And if they both intend a wet-nurse to feed on both their behalves before that, it would be better, and the feeding, it is the weaning’.[88]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هِيَ حُبْلَى قَالَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ عَلَيْهِ نَفَقَتُهَا حَتَّى تَضَعَ حَمْلَهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws regarding the man who divorces his wife and she is pregnant. He-asws said: ‘Her term is that she places her burden, and upon him is her expenses until she places her load’.[89]
باب أَنَّ الْمُطَلَّقَةَ ثَلَاثاً لَا سُكْنَى لَهَا وَ لَا نَفَقَةَ
Chapter 37 – The woman divorced thrice, there is neither a dwelling for her nor expenses
أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ كُلِّهِمْ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُطَلَّقَةَ ثَلَاثاً لَيْسَ لَهَا نَفَقَةٌ عَلَى زَوْجِهَا إِنَّمَا هِيَ لِلَّتِي لِزَوْجِهَا عَلَيْهَا رَجْعَةٌ .
Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazal Bin Shazaan, and Humeyd Bin Ziyad, from Ibn Sama’at, all of them, from Safwan Bin yahya, from Musa Bin Bakr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The thrice divorced woman, there are no expenses for her upon her husband. But rather it is for her husband, upon whom is (the right of) reversion’.[90]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ ثَلَاثاً عَلَى السُّنَّةِ هَلْ لَهَا سُكْنَى أَوْ نَفَقَةٌ قَالَ لَا .
Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the woman divorced thrice upon the Sunnah, is there a dwelling for her, or expenses?’ He-asws said: ‘No’.[91]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى أَوْ رَجُلٍ عَنْ حَمَّادٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْمُطَلَّقَةِ ثَلَاثاً أَ لَهَا سُكْنَى وَ نَفَقَةٌ قَالَ حُبْلَى هِيَ قُلْتُ لَا قَالَ لَا .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, or a man, from Hammad, from Shuayb, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having been asked about the woman divorced thrice, is there a dwelling for her and expenses?’ He-asws said: ‘Is she pregnant?’ I said, ‘No’. He-asws said: ‘No’.[92]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ ثَلَاثاً لَيْسَ لَهَا نَفَقَةٌ عَلَى زَوْجِهَا إِنَّمَا ذَلِكَ لِلَّتِي لِزَوْجِهَا عَلَيْهَا رَجْعَةٌ .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The woman divorced three times, there are no expenses for her upon her husband. But rather, that is for the woman upon whom her husband has a right of reversion’.[93]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قُلْتُ الْمُطَلَّقَةُ ثَلَاثاً أَ لَهَا سُكْنَى أَوْ نَفَقَةٌ فَقَالَ حُبْلَى هِيَ فَقُلْتُ لَا قَالَ لَيْسَ لَهَا سُكْنَى وَ لَا نَفَقَةٌ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim, from his father, from usman Bin Isa, from Sama’at who said,
‘I said, ‘The thrice divorced woman, is there dwelling for her, or expenses?’ So he-asws said: ‘Is she pregnant?’ So I said, ‘No’. He-asws said: ‘There is neither a dwelling for her nor expenses’.[94]
باب مُتْعَةِ الْمُطَلَّقَةِ
Chapter 38 – Providing for the divorced woman
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ أَ يُمَتِّعُهَا قَالَ نَعَمْ أَ مَا يُحِبُّ أَنْ يَكُونَ مِنَ الْمُحْسِنِينَ أَ مَا يُحِبُّ أَنْ يَكُونَ مِنَ الْمُتَّقِينَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws regarding the man who divorces his wife, shall he provide for her?’ He-asws said: ‘Yes. Does he not love to become one of the do-gooders? Does he not want to become one of the pious?’[95]
أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيُّ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ قَالَ مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ وَ كَيْفَ لَا يُمَتِّعُهَا وَ هِيَ فِي عِدَّتِهَا تَرْجُوهُ وَ يَرْجُوهَا وَ يُحْدِثُ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا مَا يَشَاءُ
Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Abdul Kareem, from Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [2:241] And for the divorced women a provision with the goodness; this is a right upon the pious. He-asws said: ‘He provides for her after the fulfillment of her waiting period upon the financial solvent in accordance to his ability, and upon the poor according to his ability. And how can he not provide for her and she is in her waiting period, she is hoping for him and he is hoping for her; and Allah-azwj Mighty and Majestic would bring about whatever He-azwj so Desires to’.
وَ قَالَ إِذَا كَانَ الرَّجُلُ مُوَسَّعاً عَلَيْهِ مَتَّعَ امْرَأَتَهُ بِالْعَبْدِ وَ الْأَمَةِ وَ الْمُقْتِرُ يُمَتِّعُ بِالْحِنْطَةِ وَ الشَّعِيرِ وَ الزَّبِيبِ وَ الثَّوْبِ وَ الدَّرَاهِمِ وَ إِنَّ الْحَسَنَ بْنَ عَلِيٍّ ( عليه السلام ) مَتَّعَ امْرَأَةً لَهُ بِأَمَةٍ وَ لَمْ يُطَلِّقِ امْرَأَةً إِلَّا مَتَّعَهَا .
And he-asws said: ‘If the man was affluent upon him is the provision for his wife with the slave and the maid, and the poor should provide with the wheat, and the barley, and the raisins, and the clothes, and the Dirhams; and Al-Hassan-asws Bin Ali-asws provided for a wife of his-asws with a maid, and he-asws did not divorce his-asws woman except that he-asws provided for her’.[96]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ قَالَ مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ
Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan, and Ali Bin Ibrahim, from his father, from Usman Bin Isa, from Sama’at, altogether,
(It has been narrated) from Abu Abdullah-asws having said regarding the Words of Allah-azwj Mighty and Majestic [2:241] And for the divorced women a provision with the goodness; this is a right upon the pious, he-asws said: ‘Her provision is what her fulfillment of her waiting period, upon the affluent in accordance to his ability, and upon the poor according to his ability’.
قَالَ كَيْفَ يُمَتِّعُهَا فِي عِدَّتِهَا وَ هِيَ تَرْجُوهُ وَ يَرْجُوهَا وَ يُحْدِثُ اللَّهُ مَا يَشَاءُ أَمَا إِنَّ الرَّجُلَ الْمُوسِعَ يُمَتِّعُ الْمَرْأَةَ بِالْعَبْدِ وَ الْأَمَةِ وَ يُمَتِّعُ الْفَقِيرُ بِالْحِنْطَةِ [بِالتَّمْرِ] وَ الزَّبِيبِ وَ الثَّوْبِ وَ الدَّرَاهِمِ وَ إِنَّ الْحَسَنَ بْنَ عَلِيٍّ ( عليه السلام ) مَتَّعَ امْرَأَةً طَلَّقَهَا بِأَمَةٍ وَ لَمْ يَكُنْ يُطَلِّقُ امْرَأَةً إِلَّا مَتَّعَهَا .
He-asws said: ‘How can he provide for her during her waiting period and she is hoping for him and Allah-azwj would Bring about whatever He-azwj so Desires to. As for the affluent man, he should provide with the slave and the maid, and the poor should provide with the wheat, and the dates, and the raisins, and the clothes, and the Dirhams; and Al-Hassan-asws Bin Ali-asws provided a woman he-asws divorced with a slave girl, and he-asws did not divorce a woman except that he-asws provided for her’.
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ إِلَّا أَنَّهُ قَالَ وَ كَانَ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) يُمَتِّعُ نِسَاءَهُ بِالْأَمَةِ .
Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws, similar to it except that he-asws said: ‘And Al-Hassan-asws Bin Ali-asws used to provide his-asws women with the maid’.[97]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ مَا أَدْنَى ذَلِكَ الْمَتَاعِ إِذَا كَانَ مُعْسِراً لَا يَجِدُ قَالَ خِمَارٌ أَوْ شِبْهُهُ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Abdul Kareem, from Abu Baseer who said,
‘I said to Abu Ja’far-asws, ‘Inform me about the Words of Allah-azwj Mighty and Majestic [2:241] And for the divorced women a provision with the goodness; this is a right upon the pious. What is the lowest of that provision when he was financially tight, he cannot find it?’ He-asws said: ‘A scarf or something resembling it’.[98]
باب مَا لِلْمُطَلَّقَةِ الَّتِي لَمْ يُدْخَلْ بِهَا مِنَ الصَّدَاقِ
Chapter 39 – What is for the divorced woman who has not been touched with, from the dower
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَقَدْ بَانَتْ مِنْهُ وَ تَتَزَوَّجُ إِنْ شَاءَتْ مِنْ سَاعَتِهَا وَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ الْمَهْرِ وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا مَهْراً فَلْيُمَتِّعْهَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Abu Al Abbas Muhammad Bin Ja’far Al Razzaz, from Ayoub Bin Nuh, and Humeyd Bin Ziyad, from Ibn Sama’at, altogether from Safwan, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man divorces his woman before he sleeps with her, so she is irrevocably divorced from him, and she can marry if she so desires to from that very moment; and if a dower was Obligated for her, so for her would be half the dower; and if a dower was not Obligated for her, so let him provide for her’.[99]
صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ وَ عَلِيٌّ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَ قَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ ما فَرَضْتُمْ إِلَّا أَنْ يَعْفُونَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ قَالَ هُوَ الْأَبُ أَوِ الْأَخُ أَوِ الرَّجُلُ يُوصَى إِلَيْهِ وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ فَيَبْتَاعُ لَهَا فَتُجِيزُ فَإِذَا عَفَا فَقَدْ جَازَ .
Safwan, from Ibn Muskan, from Abu Baseer and Ali from his father, and a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at, altogether,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [2:237] And if you divorce them before you have touched them and you have appointed for them a portion, then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie. He-asws said: ‘He is the father, or the brother, or the man who has been bequeathed for it and his instructions are allowed with regards to the wealth of the woman, so he should provide for her. So it would be allowed, when he excuses in accordance to what is allowed’.[100]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهِ نِصْفُ الْمَهْرِ إِنْ كَانَ فَرَضَ لَهَا شَيْئاً وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا فَلْيُمَتِّعْهَا عَلَى نَحْوِ مَا يُمَتَّعُ مِثْلُهَا مِنَ النِّسَاءِ
Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding a man who divorces his wife before he sleeps with her. He-asws said: ‘Upon him is half the dower, if something was Obligated for her; and if it was not Obligated for her, so let him provide for her approximately to what he would provide for the likes of her from the women’.
قَالَ وَ قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ قَالَ هُوَ الْأَبُ وَ الْأَخُ وَ الرَّجُلُ يُوصَى إِلَيْهِ وَ الرَّجُلُ يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ فَيَبِيعُ لَهَا وَ يَشْتَرِي لَهَا فَإِذَا عَفَا فَقَدْ جَازَ .
He (the narrator) said, ‘And he-asws said regarding the Words of Allah-azwj Mighty and Majestic [2:237] or he should relinquish in whose hand is the marriage tie. He-asws said: ‘He is the father, or the brother, and the man who has been bequeathed to it, and the man whose instructions are allowed in the wealth of the woman, so he buys for her and he sells for her. So when he excuses, so it is allowed’.[101]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ تَزَوَّجَ امْرَأَةً عَلَى مِائَةِ شَاةٍ ثُمَّ سَاقَ إِلَيْهَا الْغَنَمَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا وَ قَدْ وَلَدَتِ الْغَنَمُ قَالَ إِنْ كَانَتِ الْغَنَمُ حَمَلَتْ عِنْدَهُ رَجَعَ بِنِصْفِهَا وَ نِصْفِ أَوْلَادِهَا وَ إِنْ لَمْ يَكُنِ الْحَمْلُ عِنْدَهُ رَجَعَ بِنِصْفِهَا وَ لَمْ يَرْجِعْ مِنَ الْأَوْلَادِ بِشَيْءٍ .
Ali, from his father, from Ibn Abu Umeyr, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,
‘I said to Abu Abdullah-asws, ‘A man who married a woman upon one hundred sheep, then ushers the sheep to her. Then he divorces her before sleeping with her, and the sheep have given birth’. He-asws said: ‘If the sheep were impregnated when they were with him, half of these would be returned with half of the children; and they were not impregnated when they were with him, half of these (sheep) would be returned and nothing from the children would be returned’.
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ إِلَّا أَنَّهُ قَالَ سَاقَ إِلَيْهَا غَنَماً وَ رَقِيقاً فَوَلَدَتِ الْغَنَمُ وَ الرَّقِيقُ .
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, similar to it except that he said, ‘He ushered to her sheep and a slave. So the sheep and the slave gave birth’.[102]
مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ الرَّتْقَاءَ أَوِ الْجَارِيَةَ الْبِكْرَ فَيُطَلِّقُهَا سَاعَةً تُدْخَلُ عَلَيْهِ فَقَالَ هَاتَانِ يَنْظُرُ إِلَيْهِمَا مَنْ يُوثَقُ بِهِ مِنَ النِّسَاءِ فَإِنْ كُنَّ عَلَى حَالِهِنَّ كَمَا أُدْخِلْنَ عَلَيْهِ فَإِنَّ لَهُنَّ نِصْفَ الصَّدَاقِ الَّذِي فَرَضَ لَهَا وَ لَا عِدَّةَ عَلَيْهَا مِنْهُ .
Muhammad, from Ahmad, from Ibn Mahboub, from Ibn Bukeyr, from Ali Bin Raib, from Zurara,
(It has been narrated) from Abu Ja’far-asws regarding the man who married the woman, the non-virgin or the virgin slave girl, so he divorced her the moment she came over to him. So he-asws said: ‘This is where she would be examined by the reliable ones from the women. So if she was upon her state just as she had come over to him, so for her would be half the dower which was Obligated for her, and there is no waiting period for her from it’.[103]
مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً بِأَلْفِ دِرْهَمٍ فَأَعْطَاهَا عَبْداً لَهُ آبِقاً وَ بُرْدَ حِبَرَةٍ بِالْأَلْفِ الَّتِي أَصْدَقَهَا فَقَالَ إِذَا رَضِيَتْ بِالْعَبْدِ وَ كَانَ قَدْ عَرَفَتْهُ فَلَا بَأْسَ إِذَا هِيَ قَبَضَتِ الثَّوْبَ وَ رَضِيَتْ بِالْعَبْدِ قُلْتُ فَإِنْ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَا مَهْرَ لَهَا وَ تَرُدُّ عَلَيْهِ خَمْسَمِائَةِ دِرْهَمٍ وَ يَكُونُ الْعَبْدُ لَهَا .
Muhammad, from Ahmad, from Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar who said,
‘I asked Abu Abdullah-asws about a man who married a woman by a thousand Dirhams. So he gives her a fugitive slave of his, and a garment, a veil, with a thousand (Dirhams) which is her dower. So he-asws said: ‘When she is pleased with the slave, and he had recognised it, so there is no problem when she takes possession of the clothes, and she is pleased with the slave’. I said, ‘Supposing he were to divorce her before he sleeps with her?’ He-asws said: ‘There is no dower for her, and she would return to him five hundred Dirhams, and the slave would be for her’.[104]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ جَعَلَ صَدَاقَهَا أَبَاهَا عَلَى أَنْ تَرُدَّ عَلَيْهِ أَلْفَ دِرْهَمٍ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا مَا يَنْبَغِي لَهَا أَنْ تَرُدَّ عَلَيْهِ وَ إِنَّمَا لَهَا نِصْفُ الْمَهْرِ وَ أَبُوهَا شَيْخٌ قِيمَتُهُ خَمْسُمِائَةِ دِرْهَمٍ وَ هُوَ يَقُولُ لَوْ لَا أَنْتُمْ لَمْ أَبِعْهُ بِثَلَاثَةِ آلَافِ دِرْهَمٍ فَقَالَ لَا يُنْظَرُ فِي قَوْلِهِ وَ لَا تَرُدُّ عَلَيْهِ شَيْئاً .
Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin usman, from Ibn Abu Yafour who said,
‘I asked Abu Abdullah-asws about a man who married a woman and made her dower to be her father upon that a thousand Dirhams would be returned to him. Then he divorces her before he sleeps with her. What is befitting for her that she should return to him? And rather, for her is half the dower, and her father is an old man. His value is five hundred Dirhams, and he is saying, ‘Were it not for you, I would not sell him with three thousand Dirhams’. So he-asws said: ‘There would be no consideration for his words, and nothing would be returned to him’.[105]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ رَزِينٍ عَنْ شِهَابٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً بِأَلْفِ دِرْهَمٍ فَأَدَّاهَا إِلَيْهَا فَوَهَبَتْهَا لَهُ وَ قَالَتْ أَنَا فِيكَ أَرْغَبُ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ يَرْجِعُ عَلَيْهَا بِخَمْسِمِائَةِ دِرْهَمٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Salih Bin Razeyn, from Shahaab who said,
‘I asked Abu Abdullah-asws about a man who married a woman by a thousand Dirhams. So he pays it to her, but she gifts it to him and she says, ‘I am desirous of you’. So he divorces her before he sleeps with her. He-asws said: ‘There would be returned to her, five hundred Dirhams’.[106]
مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأَمْهَرَهَا أَلْفَ دِرْهَمٍ وَ دَفَعَهَا إِلَيْهَا فَوَهَبَتْ لَهُ خَمْسَمِائَةِ دِرْهَمٍ وَ رَدَّتْهَا عَلَيْهِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ تَرُدُّ عَلَيْهِ الْخَمْسَمِائَةِ دِرْهَمٍ الْبَاقِيَةَ لِأَنَّهَا إِنَّمَا كَانَتْ لَهَا خَمْسُمِائَةِ دِرْهَمٍ فَهِبَتُهَا إِيَّاهَا لَهُ وَ لِغَيْرِهِ سَوَاءٌ .
Muhammad Bin Ahmad, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Ibn Azina, from Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about a man who married a woman, so her dowry was set at a thousand Dirhams and he handed it over to her. But she gifted five hundred Dirhams to him and returned it to him. Then he divorced her before he slept with her. He-asws said: ‘The remaining five hundred would be returned back to him, because for her were five hundred Dirhams. So her gifting these to him and to someone else is the same’.[107]
مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً وَ أَمْهَرَهَا أَبَاهَا وَ قِيمَةُ أَبِيهَا خَمْسُمِائَةِ دِرْهَمٍ عَلَى أَنْ تُعْطِيَهُ أَلْفَ دِرْهَمٍ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَيْسَ عَلَيْهَا شَيْءٌ .
Muhammad, from Ahmad, from Al Husayn Bin Saeed, from Al Nazar Bin Suwed, from Al Qasim Bin Suleyman, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws regarding a man who married a woman, and set her father as her dower, and the value of her father was five hundred Dirhams upon that she would give him a thousand Dirhams. Then he divorced her before he slept with her. He-asws said: ‘There is nothing upon her’.[108]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهِ نِصْفُ الْمَهْرِ إِنْ كَانَ فَرَضَ لَهَا شَيْئاً وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا شَيْئاً فَلْيُمَتِّعْهَا عَلَى نَحْوِ مَا يُمَتَّعُ بِهِ مِثْلُهَا مِنَ النِّسَاءِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about a man who divorces his wife before he sleeps with her. He-asws said: ‘Upon him is half the dower, if anything was Obligated for her; and if nothing was Obligated for her, so let him provide for her upon an approximation of what similar to her from the women are provided with’.[109]
مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى عَبْدٍ وَ امْرَأَتِهِ فَسَاقَهُمَا إِلَيْهَا فَمَاتَتِ امْرَأَةُ الْعَبْدِ عِنْدَ الْمَرْأَةِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ إِنْ كَانَ قَوَّمَهَا عَلَيْهَا يَوْمَ تَزَوَّجَهَا فَإِنَّهُ يُقَوَّمُ الْعَبْدُ الْبَاقِي بِقِيمَتِهِ ثُمَّ يُنْظَرُ مَا بَقِيَ مِنَ الْقِيمَةِ الَّتِي تَزَوَّجَهَا عَلَيْهَا فَتَرُدُّ الْمَرْأَةُ عَلَى الزَّوْجِ ثُمَّ يُعْطِيهَا الزَّوْجُ النِّصْفَ مِمَّا صَارَ إِلَيْهِ .
Muhammad Bin Yahya, fraising it from Is’haq Bin Ammar,
(It has been narrated) from Abu Al-Hassan-asws the 1st regarding a man who marries a woman upon a slave and his wife. So he sends them to her. So the wife of the slave dies in the presence of the woman. Then he divorces her before he sleeps with her. He-asws said: ‘If she had been evaluated on the day he married her, so the remaining slave would be evaluated with his price. Then he would look at what remains from the price which he had married her upon, so the woman would return to the husband. Then the husband would give her the half from what had come to him’.[110]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ فِي الْمَرْأَةِ تَزَوَّجُ عَلَى الْوَصِيفِ فَيَكْبَرُ عِنْدَهَا فَيَزِيدُ أَوْ يَنْقُصُ ثُمَّ يُطَلِّقُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهَا نِصْفُ قِيمَتِهِ يَوْمَ دُفِعَ إِلَيْهَا لَا يُنْظَرُ فِي زِيَادَةٍ وَ لَا نُقْصَانٍ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws that Amir Al-Momineen-asws said regarding the woman who marries upon the domestic servant. So he grew older with her, so he increased (in price) or decreased. Then he divorces her before he sleeps with her. He-asws said: ‘Upon her is half the price on the day he was handed over to her. The increase and the decreased would not be considered’.[111]
وَ بِهَذَا الْإِسْنَادِ فِي الرَّجُلِ يُعْتِقُ أَمَتَهُ فَيَجْعَلُ عِتْقَهَا مَهْرَهَا ثُمَّ يُطَلِّقُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ تَرُدُّ عَلَيْهِ نِصْفَ قِيمَتِهَا تُسْتَسْعَى فِيهَا.
And by this chain –
Regarding the man who emancipates (liberates) his slave girl, so he makes her emancipation as her dower. Then he divorces her before he sleeps with her. He-asws said: ‘She would return to him half of her price. She would have to work with regards to it’.[112]
باب مَا يُوجِبُ الْمَهْرَ كَمَلًا
Chapter 40 – What Obligates the complete dower
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ دَخَلَ بِامْرَأَةٍ قَالَ إِذَا الْتَقَى الْخِتَانَانِ وَجَبَ الْمَهْرُ وَ الْعِدَّةُ .
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 slept with his woman. He-asws said: ‘When two circumcisions meet, it Obligates the dower and the waiting period’.[113]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا الْتَقَى الْخِتَانَانِ وَجَبَ الْمَهْرُ وَ الْعِدَّةُ وَ الْغُسْلُ .
Ali, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the two circumcisions meet, it Obligates the dower, and the waiting period, and the washing’.[114]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَوْلَجَهُ فَقَدْ وَجَبَ الْغُسْلُ وَ الْجَلْدُ وَ الرَّجْمُ وَ وَجَبَ الْمَهْرُ .
A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, both together from Ibn Abu Nasr, from Dawood Bin Sirhan,
(It has been narrated) from Abu Abdullah-asws having said: ‘When he drives in, so the washing has been Obligated, and the whipping, and stoning, and it Obligates the dower’.[115]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مُلَامَسَةُ النِّسَاءِ هُوَ الْإِيقَاعُ بِهِنَّ .
Muhammad Bin Yahy, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Touching the women, it is the rhythm with them’.[116]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأَغْلَقَ بَاباً وَ أَرْخَى سِتْراً وَ لَمَسَ وَ قَبَّلَ ثُمَّ طَلَّقَهَا أَ يُوجِبُ عَلَيْهِ الصَّدَاقَ قَالَ لَا يُوجِبُ عَلَيْهِ الصَّدَاقَ إِلَّا الْوِقَاعُ.
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Yunus Bin Yaqoub who said,
‘I asked Abu Abdullah-asws about a man who married a woman, so he locked the door, and pulled the curtain, and touched, and kissed. Then he divorced her. Is the dower Obligated upon him?’ He-asws said: ‘The dower is not Obligated upon him except by the union’.[117]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ أَبِي وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأُدْخِلَتْ عَلَيْهِ فَلَمْ يَمَسَّهَا وَ لَمْ يَصِلْ إِلَيْهَا حَتَّى طَلَّقَهَا هَلْ عَلَيْهَا عِدَّةٌ مِنْهُ فَقَالَ إِنَّمَا الْعِدَّةُ مِنَ الْمَاءِ قِيلَ لَهُ فَإِنْ كَانَ وَاقَعَهَا فِي الْفَرْجِ وَ لَمْ يُنْزِلْ فَقَالَ إِذَا أَدْخَلَهُ وَجَبَ الْغُسْلُ وَ الْمَهْرُ وَ الْعِدَّةُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘My father asked him, and I was present, about a man who married a woman. So she came over to him, but he did not touch her and did not arrive to her until he divorced her. Is there a waiting period upon her from it?’ So he-asws said: ‘But rather, the waiting period is from the water’. He said to him, ‘So if he has have uniond with her but it (seed) did not descend?’ So he-asws said: ‘When he entered into her, it Obligated the washing, and the dower, and the waiting period’.[118]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ الْمَرْأَةَ وَ قَدْ مَسَّ كُلَّ شَيْءٍ مِنْهَا إِلَّا أَنَّهُ لَمْ يُجَامِعْهَا أَ لَهَا عِدَّةٌ فَقَالَ ابْتُلِيَ أَبُو جَعْفَرٍ ( عليه السلام ) بِذَلِكَ فَقَالَ لَهُ أَبُوهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا أَغْلَقَ بَاباً وَ أَرْخَى سِتْراً وَجَبَ الْمَهْرُ وَ الْعِدَّةُ .
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 man who divorces the woman and he had touched everything from her except that he did not have union with her, is there a waiting period for her?’ So he-asws said: ‘When the door is locked, and the curtain is pulled, it Obligates the dower and the waiting period’.[119]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَتَزَوَّجُ الْمَرْأَةَ فَيُرْخِي عَلَيْهِ وَ عَلَيْهَا السِّتْرَ وَ يُغْلِقُ الْبَابَ ثُمَّ يُطَلِّقُهَا فَتُسْأَلُ الْمَرْأَةُ هَلْ أَتَاكِ فَتَقُولُ مَا أَتَانِي وَ يُسْأَلُ هُوَ هَلْ أَتَيْتَهَا فَيَقُولُ لَمْ آتِهَا فَقَالَ لَا يُصَدَّقَانِ وَ ذَلِكَ أَنَّهَا تُرِيدُ أَنْ تَدْفَعَ الْعِدَّةَ عَنْ نَفْسِهَا وَ يُرِيدُ هُوَ أَنْ يَدْفَعَ الْمَهْرَ عَنْ نَفْسِهِ . يَعْنِي إِذَا كَانَا مُتَّهَمَيْنِ
A number of our companions, from Sahl Bin Ziyad, from Ibn Raib, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘The man married the woman, so he loosened (his clothes) upon it, and upon her was a veil, and he locked the door. Then he divorced her. So the woman was asked, ‘Did he come to you?’ So she is saying, ‘He did not come to me’. And he was asked, ‘Did you go to her?’ So he is saying, ‘I did not go to her?’ So he-asws said: ‘Both of them would not be ratified, and that is because she want to repel the waiting period from herself, and he wants to repel the dower from himself – meaning if they were accused’.[120]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ فَيَدْخُلُ بِهَا فَيُغْلِقُ بَاباً وَ يُرْخِي سِتْراً عَلَيْهَا وَ يَزْعُمُ أَنَّهُ لَمْ يَمَسَّهَا وَ تُصَدِّقُهُ هِيَ بِذَلِكَ عَلَيْهَا عِدَّةٌ قَالَ لَا قُلْتُ فَإِنَّهُ شَيْءٌ دُونَ شَيْءٍ قَالَ إِنْ أَخْرَجَ الْمَاءَ اعْتَدَّتْ . يَعْنِي إِذَا كَانَا مَأْمُونَيْنِ صُدِّقَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about the man who married the woman. So he slept with her, and he locked the door, and drew the veil upon her, and he alleged that he did not touch her, and she ratified him with that. Is there a waiting period upon her?’ He-asws said: ‘No’. I said, ‘So it is something less than something’. He-asws said: ‘If the water came out, she would have to observe the waiting period – meaning if they were both trusted, they would both be ratified’.[121]
باب أَنَّ الْمُطَلَّقَةَ وَ هُوَ غَائِبٌ عَنْهَا تَعْتَدُّ مِنْ يَوْمَ طُلِّقَتْ
Chapter 41 – The divorced woman, and he is absent from her, would observe the waiting period from the day she is divorced
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هُوَ غَائِبٌ عَنْهَا مِنْ أَيِّ يَوْمٍ تَعْتَدُّ فَقَالَ إِنْ أَقَامَتْ لَهَا بَيِّنَةَ عَدْلٍ أَنَّهَا طُلِّقَتْ فِي يَوْمٍ مَعْلُومٍ وَ تَيَقَّنَتْ فَلْتَعْتَدَّ مِنْ يَوْمَ طُلِّقَتْ وَ إِنْ لَمْ تَحْفَظْ فِي أَيِّ يَوْمٍ وَ فِي أَيِّ شَهْرٍ فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا .
Ali 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 man who divorces his woman and he is absent from her, from which day should she observe the waiting period?’ So he-asws said: ‘If she establishes the just proof that he divorced her during a known day, and she is convinced, so let her observe the waiting period from the day she was divorced; and if she did not memorise from which days, and during which month, so let her observe the waiting period from the day it (news) reached her’.[122]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي الْغَائِبِ إِذَا طَلَّقَ امْرَأَتَهُ إِنَّهَا تَعْتَدُّ مِنَ الْيَوْمِ الَّذِي طَلَّقَهَا .
Ali, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara and Muhammad Bin Muslim, and Bureyd Bin Muawiya,
(It has been narrated) from Abu Ja’far-asws having said: ‘With regards to the absentee, when he divorces his wife, she should observe the waiting period from the day he divorces her’.[123]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الْمُثَنَّى عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ عَنْهَا مَتَى تَعْتَدُّ قَالَ إِذَا قَامَتْ لَهَا بَيِّنَةٌ أَنَّهَا طُلِّقَتْ فِي يَوْمٍ مَعْلُومٍ وَ شَهْرٍ مَعْلُومٍ فَلْتَعْتَدَّ مِنْ يَوْمَ طُلِّقَتْ وَ إِنْ لَمْ تَحْفَظْ فِي أَيِّ يَوْمٍ وَ أَيِّ شَهْرٍ فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Al Musna, from Zurara who said,
‘I asked Abu Abdullah-asws about a man who divorces his wife and he is absent from her, from when should she observe the waiting period?’ He-asws said: ‘When the proof is established for her that she is divorced during a known day, and a known month. So let her observe the waiting period from the day she is divorced; and if she has not mermorised during which day, and which months, so let her observe the waiting period from the day it (news) reaches her’.[124]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبِ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْمُطَلَّقَةِ يُطَلِّقُهَا زَوْجُهَا فَلَا يُعْلِمُ إِلَّا بَعْدَ سَنَةٍ فَقَالَ إِنْ جَاءَ شَاهِدَا عَدْلٍ فَلَا تَعْتَدَّ وَ إِلَّا فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Shuayb Bin Yaqoub, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having been asked about the divorced woman, her husband divorces her but he does not let her know except after a year. So he-asws said: ‘If two just witnesses come up so she should not observe the waiting period, or else let her observe it from the day it (news) reaches her’.[125]
مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا طَلَّقَ الرَّجُلُ وَ هُوَ غَائِبٌ فَلْيُشْهِدْ عَلَى ذَلِكَ فَإِذَا مَضَى ثَلَاثَةُ أَقْرَاءٍ مِنْ ذَلِكَ الْيَوْمِ فَقَدِ انْقَضَتْ عِدَّتُهَا .
Muhammad, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,
‘Abu Ja’far-asws said: ‘When the man divorces and he is absent, so let him keep witnesses upon that. So when three Quroo (pure periods) pass by from that day, so she has fulfilled her waiting period’.[126]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ فِي الْمُطَلَّقَةِ إِذَا قَامَتِ الْبَيِّنَةُ أَنَّهُ قَدْ طَلَّقَهَا مُنْذُ كَذَا وَ كَذَا فَكَانَتْ عِدَّتُهَا قَدِ انْقَضَتْ فَقَدْ بَانَتْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Nasr,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said regarding the divorced woman: ‘When the proof is established for her that he has divorced her since such and such (a day), so her waiting period had passed, so she is irrevocably divorced’.[127]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ الْوَاسِطِيِّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ وَ هُوَ غَائِبٌ فَقَامَتِ الْبَيِّنَةُ عَلَى ذَلِكَ فَعِدَّتُهَا مِنْ يَوْمَ طَلَّقَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr Al Wasity, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘When the man divorces his woman, and he is absent, so the proof established for her upon that, so she observes the waiting period from that day’.[128]
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 إِذَا طَلَّقَ الرَّجُلُ وَ هُوَ غَائِبٌ فَقَامَتْ لَهَا الْبَيِّنَةُ أَنَّهُ طَلَّقَهَا فِي شَهْرِ كَذَا وَ كَذَا اعْتَدَّتْ مِنَ الْيَوْمِ الَّذِي كَانَ مِنْ زَوْجِهَا فِيهِ الطَّلَاقُ وَ إِنْ لَمْ تَحْفَظْ ذَلِكَ الْيَوْمَ اعْتَدَّتْ مِنْ يَوْمَ عَلِمَتْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man divorces and he is absent, so the proof is established for her that he divorced her during such and such a month, she would observe her waiting period from the day which therein was the divorce from her husband; and if she has not memorised that day, she would observe the waiting period from the day she knows’.[129]
باب عِدَّةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ هُوَ غَائِبٌ
Chapter 42 – Waiting period of the woman widowed from her husband, and he was absent (when he died)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَمُوتُ وَ تَحْتَهُ امْرَأَةٌ وَ هُوَ غَائِبٌ قَالَ تَعْتَدُّ مِنْ يَوْمِ يَبْلُغُهَا وَفَاتُهُ .
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) regarding the man who dies and under him (married to him) is a woman, and he is absent. He-asws said: ‘She should observe the waiting period from the day (the news) of his death reaches her’.[130]
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 الَّتِي يَمُوتُ عَنْهَا زَوْجُهَا وَ هُوَ غَائِبٌ فَعِدَّتُهَا مِنْ يَوْمِ يَبْلُغُهَا إِنْ قَامَتِ الْبَيِّنَةُ أَوْ لَمْ تَقُمْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abdu Abdullah-asws having said: ‘The woman from whom her husband dies and he is absent, so her waiting period is from the day (the news) reaches her, whether the proof is established or not established’.[131]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي الْغَائِبِ عَنْهَا زَوْجُهَا إِذَا تُوُفِّيَ قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَعْتَدُّ مِنْ يَوْمِ يَأْتِيهَا الْخَبَرُ لِأَنَّهَا تُحِدُّ عَلَيْهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara and Muhammad Bin Muslim, and Bureyd Bin MUawiya,
(It has been narrated) from Abu Ja’far-asws having said regarding the woman whose husband is absent from her, when he dies. He-asws said: ‘The woman widowed from her husband should observe the waiting period from the day the news comes to her, because she mourns over him’.[132]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْمَرْأَةِ إِذَا بَلَغَهَا نَعْيُ زَوْجِهَا قَالَ تَعْتَدُّ مِنْ يَوْمِ يَبْلُغُهَا أَنَّهَا تُرِيدُ أَنْ تُحِدَّ لَهُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, both together, from Safwan, from Ibn Muskan, from Al Hassan Bin Ziyad,
(It has been narrated) from Abu Abdullah-asws having said regarding the woman, when the (news of the) death of her husband reaches her. He-asws said: ‘She should observe the waiting period from the day it (news) reaches her, she would want to mourn herself for him’.[133]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ هُوَ غَائِبٌ مَتَى تَعْتَدُّ فَقَالَ يَوْمَ يَبْلُغُهَا وَ ذَكَرَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ إِنَّ إِحْدَاكُنَّ كَانَتْ تَمْكُثُ الْحَوْلَ إِذَا تُوُفِّيَ زَوْجُهَا وَ هُوَ غَائِبٌ ثُمَّ تَرْمِي بِبَعْرَةٍ وَرَاءَهَا .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Rafa’at who said,
‘I asked Abu Abdullah-asws about the one widowed from her husband and he is absent, when should she observe her waiting period from?’ So he-asws said: ‘The day it (news) reaches her’. And he-asws mentioned that Rasool-Allah-saww said: ‘One of you women used to remain waiting for a year when her husband died and he was absent, then she would throw her desires behind her back’.[134]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنْ مَاتَ عَنْهَا زَوْجُهَا يَعْنِي وَ هُوَ غَائِبٌ فَقَامَتِ الْبَيِّنَةُ عَلَى مَوْتِهِ فَعِدَّتُهَا مِنْ يَوْمِ يَأْتِيهَا الْخَبَرُ أَرْبَعَةُ أَشْهُرٍ وَ عَشْراً لِأَنَّ عَلَيْهَا أَنْ تُحِدَّ عَلَيْهِ فِي الْمَوْتِ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَتُمْسِكَ عَنِ الْكُحْلِ وَ الطِّيبِ وَ الْأَصْبَاغِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘When her husband dies from her, meaning and he is absent, so the proof is established upon his death, so her waiting period is from the day the news comes to her, four months and ten (days), because upon her is that she would mourn over him with regards to the death, four months and ten days. So she should restrain from the Kohl, and the perfume, and the dyes’.[135]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَعْتَدُّ حِينَ يَبْلُغُهَا لِأَنَّهَا تُرِيدُ أَنْ تُحِدَّ عَلَيْهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Nasr,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘The woman widowed from her husband should observe the waiting period when it (news) reaches her because she would want to mourn over him’.[136]
باب عِلَّةِ اخْتِلَافِ عِدَّةِ الْمُطَلَّقَةِ وَ عِدَّةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا
Chapter 43 – Reason for the difference is the waiting period of the divorced woman, and the waiting period of the woman widowed from her husband
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَتْ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَ حِيَضٍ أَوْ ثَلَاثَةَ أَشْهُرٍ وَ صَارَتْ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَقَالَ أَمَّا عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ فَلِاسْتِبْرَاءِ الرَّحِمِ مِنَ الْوَلَدِ وَ أَمَّا عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ شَرَطَ لِلنِّسَاءِ شَرْطاً وَ شَرَطَ عَلَيْهِنَّ شَرْطاً فَلَمْ يَجْأَ بِهِنَّ فِيمَا شَرَطَ لَهُنَّ وَ لَمْ يَجُرْ فِيمَا اشْتَرَطَ عَلَيْهِنَّ
Ali Bin Ibrahim, from his father, from Al Husayn Bin Sayf, from Muhammad Bin Suleyman,
(It has been narrated) from Abu Ja’far-asws the 2nd, said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! How come the waiting period of the divorced woman is three menstruations, or three months, and the waiting period of the woman widowed from her husband came to be four months and ten (days)?’ So he-asws said: ‘As for the waiting period of the divorced woman being three Quroos (pure periods), so it is for the freeing of the womb from the child, and as for the waiting period of the woman widowed from her husband, so Allah-azwj Mighty and Majestic Stipulated a condition for the women, and Stipulated a condition against them. So He-azwj did not Seize them with regards to what He-azwj stipulated for the, and was not Unjust with regards to what He-azwj Stipulated against them.
شَرَطَ لَهُنَّ فِي الْإِيلَاءِ أَرْبَعَةَ أَشْهُرٍ إِذْ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لِلَّذِينَ يُؤْلُونَ مِنْ نِسائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَلَمْ يُجَوِّزْ لِأَحَدٍ أَكْثَرَ مِنْ أَرْبَعَةِ أَشْهُرٍ فِي الْإِيلَاءِ لِعِلْمِهِ تَبَارَكَ وَ تَعَالَى أَنَّهُ غَايَةُ صَبْرِ الْمَرْأَةِ مِنَ الرَّجُلِ
A condition for them regarding the oath (by the husband not to have union) is four months as Allah-azwj Mighty and Majestic is Saying [2:226] Those who swear that they will not go in to their wives should wait four months. Thus, it is not allowed for anyone, more than four months regarding the oath, for the Blessed and High Knows that it is the limit of the patient of the woman from the man.
وَ أَمَّا مَا شَرَطَ عَلَيْهِنَّ فَإِنَّهُ أَمَرَهَا أَنْ تَعْتَدَّ إِذَا مَاتَ عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَأَخَذَ مِنْهَا لَهُ عِنْدَ مَوْتِهِ مَا أَخَذَ لَهَا مِنْهُ فِي حَيَاتِهِ عِنْدَ إِيلَائِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ لَمْ يَذْكُرِ الْعَشَرَةَ الْأَيَّامِ فِي الْعِدَّةِ إِلَّا مَعَ الْأَرْبَعَةِ أَشْهُرٍ وَ عَلِمَ أَنَّ غَايَةَ صَبْرِ الْمَرْأَةِ الْأَرْبَعَةُ أَشْهُرٍ فِي تَرْكِ الْجِمَاعِ فَمِنْ ثَمَّ أَوْجَبَهُ عَلَيْهَا وَ لَهَا .
And as for what He-azwj Stipulated against them, so He-azwj Commanded her that she should wait, when her husband dies from her, for four months and ten (days). Thus, He-azwj Took from her for him during his death, what he Took for her from him during his lifetime with the oathing. Allah-azwj Says [2:234] they should keep themselves in waiting for four months and ten, and did not Mention the ‘ten days’ in the waiting period except with the four months, and Knows that the limit of the patience of the woman is four months regarding the neglect of the union, So from then it Obligates against her and for her’.[137]
باب عِدَّةِ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ نَفَقَتِهَا
Chapter 44 – Waiting period of the pregnant woman widowed from her husband, and her expenses
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا الْحَامِلُ أَجَلُهَا آخِرُ الْأَجَلَيْنِ إِذَا كَانَتْ حُبْلَى فَتَمَّتْ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ وَ لَمْ تَضَعْ فَإِنَّ عِدَّتَهَا إِلَى أَنْ تَضَعَ وَ إِنْ كَانَتْ تَضَعُ حَمْلَهَا قَبْلَ أَنْ يَتِمَّ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ تَعْتَدُّ بَعْدَ مَا تَضَعُ تَمَامَ أَرْبَعَةِ أَشْهُرٍ وَ عَشْرٍ وَ ذَلِكَ أَبْعَدُ الْأَجَلَيْنِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim, from his father, from Usman Bin Isa, from Sama’at who said,
‘He-asws said: ‘The woman widowed from her husband, the pregnant, her term is the later of the two terms when she was pregnant. So when there would be completed for her four months and ten (days) and she had not placed (given birth), so her waiting period would be to placing it (giving birth); if it was that she places her load (gives birth) before the completion of her four months and ten (days), she would wait after what she placed (gave birth to), the complete four months and ten (days), and that is the further of the two terms’.[138]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَنْقَضِي عِدَّتُهَا آخِرَ الْأَجَلَيْنِ .
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: ‘Regarding the woman widowed from her husband, she would fulfill her waiting period as the later one of the two terms’.[139]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا إِنَّهُ لَا نَفَقَةَ لَهَا .
Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Regarding the pregnant woman widowed from her husband, there is not expenses for her’.[140]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا آخِرُ الْأَجَلَيْنِ لِأَنَّ عَلَيْهَا أَنْ تُحِدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ لَيْسَ عَلَيْهَا فِي الطَّلَاقِ أَنْ تُحِدَّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The waiting period of the woman widowed from her husband is the later of the two terms, because upon her is that she would mourn for four months and ten (days), and it is not upon her with the divorce that she should mourn’.[141]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي امْرَأَةٍ تُوُفِّيَ عَنْهَا زَوْجُهَا وَ هِيَ حُبْلَى فَوَلَدَتْ قَبْلَ أَنْ تَنْقَضِيَ أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ فَتَزَوَّجَتْ فَقَضَى أَنْ يُخَلِّيَ عَنْهَا ثُمَّ لَا يَخْطُبَهَا حَتَّى يَنْقَضِيَ آخِرُ الْأَجَلَيْنِ فَإِنْ شَاءَ أَوْلِيَاءُ الْمَرْأَةِ أَنْكَحُوهَا وَ إِنْ شَاءُوا أَمْسَكُوهَا فَإِنْ أَمْسَكُوهَا رَدُّوا عَلَيْهِ مَالَهُ .
Ali Bin Ibrahim, from his father and a number of our companions, from Sahl Bin Ziyad, 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 widowed from her husband, and she was pregnant. So she gave birth before the passing of four months and ten (days). So she re-married. So he-asws judged that he should isolate himself from her, then not propose to her until the passing of the later of the two terms. So if the guardians of the woman so desire to, get her married, and if they so desire to, then restrain her. So if they restrain her, his wealth would be returned to him’.[142]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا عِدَّتُهَا آخِرُ الْأَجَلَيْنِ .
Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The pregnant woman widowed from her husband, her waiting period is the later of the two terms’.[143]
عَنْهُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَضَعُ وَ تَزَوَّجُ قَبْلَ أَنْ تَخْلُوَ أَرْبَعَةُ أَشْهُرٍ وَ عَشَرٌ قَالَ إِنْ كَانَ زَوْجُهَا الَّذِي تَزَوَّجَهَا دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا وَ اعْتَدَّتْ مَا بَقِيَ مِنْ عِدَّتِهَا الْأُولَى وَ عِدَّةً أُخْرَى مِنَ الْأَخِيرِ وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا وَ اعْتَدَّتْ مَا بَقِيَ مِنْ عِدَّتِهَا وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .
From him, from Safwan Bin Yahya, from Ibn Muskan, from Muhammad Bin Muslim who said,
‘I said to Abu Abdullah-asws, ‘The pregnant woman widowed from her husband, places (gives birth) and re-marries before the vacation of four months and ten (days)’. He-asws said: ‘If her husband who had married her had slept with her, separation would be effected between the two of them and she would observe the waiting period of whatever remained from her first waiting period, and another waiting period from the later one; and if he had not splet with her, separation would be effected between the two of them and she would observe the waiting period of whatever remained from her waiting period, and he would be a proposer from the proposers’.[144]
وَ عَنْهُ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ الْعَاقُولِيِّ عَنْ كَرَّامٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .
And from him, from Ja’far Bin Sama’at, and Ali Bin Khalid Al Aqouly, from Karram, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws – similar to it’.
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 ) فِي الْمَرْأَةِ الْحَامِلِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا هَلْ لَهَا نَفَقَةٌ قَالَ لَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, form Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws regarding the pregnant woman widowed from her husband, are there expenses for her?’ He-asws said: ‘No’.[145]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ الْحَامِلِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا هَلْ لَهَا نَفَقَةٌ قَالَ لَا .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Musna Al Hannat, from Zurara,
(It has been narrated) from Abu Abdullah-asws regarding the pregnant woman widowed from her husband, are there expenses for her?’ He-asws said: ‘No’.
وَ رُوِيَ أَيْضاً أَنَّ نَفَقَتَهَا مِنْ مَالِ وَلَدِهَا الَّذِي فِي بَطْنِهَا . رَوَاهُ .
And it is reported as well that her expenses are from the wealth of her child which is in her belly. (He) reported it.[146]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَرْأَةُ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا يُنْفَقُ عَلَيْهَا مِنْ مَالِ وَلَدِهَا الَّذِي فِي بَطْنِهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘The pregnant woman widowed from her husband, her expenses are from the wealth of her child which is in her belly’.[147]
باب الْمُتَوَفَّى عَنْهَا زَوْجُهَا الْمَدْخُولِ بِهَا أَيْنَ تَعْتَدُّ وَ مَا يَجِبُ عَلَيْهَا
Chapter 45 – The woman widowed from her husband who has been slept with, where should she wait from and what is Obligated upon her
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ أَوْ غَيْرِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَخْرُجُ إِلَى بَيْتِ أَبِيهَا وَ أُمِّهَا مِنْ بَيْتِهَا إِنْ شَاءَتْ فَتَعْتَدُّ فَقَالَ إِنْ شَاءَتْ أَنْ تَعْتَدَّ فِي بَيْتِ زَوْجِهَا اعْتَدَّتْ وَ إِنْ شَاءَتِ اعْتَدَّتْ فِي أَهْلِهَا وَ لَا تَكْتَحِلُ وَ لَا تَلْبَسُ حُلِيّاً .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, or someone else from Aban Bin Usman, from Abdullah Bin Suleyman who said,
‘I asked Abu Abdullah-asws about the woman widowed from her husband, should she go out to the house of her father and her mother from her house if she so desires to, so she observes the waiting period?’ So he-asws said: ‘If she so desires to she observes the waiting period in the house of her husband, and if she so desires to she observes the waiting period among her family, and she should not apply Kohl nor wear jewellery’.[148]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبَانٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَقَالَ لَا تَكْتَحِلُ لِلزِّينَةِ وَ لَا تَطَيَّبُ وَ لَا تَلْبَسُ ثَوْباً مَصْبُوغاً وَ لَا تَبِيتُ عَنْ بَيْتِهَا وَ تَقْضِي الْحُقُوقَ وَ تَمْتَشِطُ بِغِسْلَةٍ وَ تَحُجُّ وَ إِنْ كَانَتْ فِي عِدَّتِهَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Aban, from Ibn Abu Yafour,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the woman widowed from her husband. So he-asws said: ‘She should neither apply Kohl for the adornment, nor perfume, nor wear coloured clothes, nor spend the night away from her house, and fulfill her rights, and lotion with her washing, and perform Hajj, even though she may be in her waiting period’.[149]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَحُجُّ وَ تَشْهَدُ الْحُقُوقَ قَالَ نَعَمْ .
Humeyd Bin Ziyad, from Ibn Sama’at,f rom Abdullah Bin Jabala, from Ibn Bukeyr, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws regarding the woman widowed from her husband, can she perform Hajj, or testify for the rights?’ He-asws said: ‘Yes’.[150]
حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي الْعَبَّاسِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمُتَوَفَّى عَنْهَا زَوْجُهَا قَالَ لَا تَكْتَحِلُ لِلزِّينَةِ وَ لَا تَطَيَّبُ وَ لَا تَلْبَسُ ثَوْباً مَصْبُوغاً وَ لَا تَخْرُجُ نَهَاراً وَ لَا تَبِيتُ عَنْ بَيْتِهَا قُلْتُ أَ رَأَيْتَ إِنْ أَرَادَتْ أَنْ تَخْرُجَ إِلَى حَقٍّ كَيْفَ تَصْنَعُ قَالَ تَخْرُجُ بَعْدَ نِصْفِ اللَّيْلِ وَ تَرْجِعُ عِشَاءً .
Humeyd, from Ibn Sama’at, from Ibn Rabat, from Ibn Muskan, from Abu Al Abbas who said,
‘I said to Abu Abdullah-asws, ‘The woman widowed from her husband. He-asws said: ‘She should neither apply the Kohl for the adornment, nor perfume, nor wear coloured clothes, nor go out during the day, nor spend the night away from her house’. I said, ‘What is your-asws view if she wanted to go out to a right, how should she do it?’ He-asws said: ‘She should go out after midnight, and she should return by late evening’.[151]
حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَخْرُجُ مِنْ بَيْتِ زَوْجِهَا قَالَ تَخْرُجُ مِنْ بَيْتِ زَوْجِهَا وَ تَحُجُّ وَ تَنْتَقِلُ مِنْ مَنْزِلٍ إِلَى مَنْزِلٍ .
Humeyd, from Ibn Sama’at, from Abdullah Bin Jabala, from Ibn Bukeyr,f rom Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws, said, I asked him-asws about the woman widowed from her husband, can she go out from the house of her husband?’ He-asws said: ‘She can go out from the house of her husband, and perform Hajj, and transfer from a house to a house’.[152]
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 عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَيْنَ تَعْتَدُّ قَالَ حَيْثُ شَاءَتْ وَ لَا تَبِيتُ عَنْ بَيْتِهَا .
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 the woman widowed from her husband, where should she observe her waiting period?’ He-asws said: ‘Wherever she so desires to, and she should not spend a night away from her house’.[153]
مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَعْتَدُّ فِي بَيْتٍ تَمْكُثُ فِيهِ شَهْراً أَوْ أَقَلَّ مِنْ شَهْرٍ أَوْ أَكْثَرَ ثُمَّ تَتَحَوَّلُ مِنْهُ إِلَى غَيْرِهِ فَتَمْكُثُ فِي الْمَنْزِلِ الَّذِي تَحَوَّلَتْ إِلَيْهِ مِثْلَ مَا مَكَثَتْ فِي الْمَنْزِلِ الَّذِي تَحَوَّلَتْ مِنْهُ كَذَا صَنِيعُهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا قَالَ يَجُوزُ ذَلِكَ لَهَا وَ لَا بَأْسَ .
Muhammad Bin Ahmad Bin Muhammad, from Al Husayn, from Muhammad Bin Isa, from Yunus, from a man,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the woman widowed from her husband, should she wait in a house, remaining in it for a month, or less than a month, or more, then transfer from it to another, so she remains in the house which she moved to similar to what she remained in the house she moved from. Such is what she does until she fulfils her waiting period. He-asws said: ‘That is allowed for her, and there is no problem’.[154]
حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ جَاءَتِ امْرَأَةٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) تَسْتَفْتِيهِ فِي الْمَبِيتِ فِي غَيْرِ بَيْتِهَا وَ قَدْ مَاتَ زَوْجُهَا فَقَالَ إِنَّ أَهْلَ الْجَاهِلِيَّةِ كَانَ إِذَا مَاتَ زَوْجُ الْمَرْأَةِ أَحَدَّتْ عَلَيْهِ امْرَأَتُهُ اثْنَيْ عَشَرَ شَهْراً فَلَمَّا بَعَثَ اللَّهُ مُحَمَّداً ( صلى الله عليه وآله ) رَحِمَ ضَعْفَهُنَّ فَجَعَلَ عِدَّتَهُنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ أَنْتُنَّ لَا تَصْبِرْنَ عَلَى هَذَا .
Humeyd, from Ibn Sama’at, from Muhammad Bin Abu Hamza, from Abu Ayoub, from Muhammad Bin Muslim who said,
‘A woman who came over to Abu Abdullah-asws to seek a verdict regarding the spending of a night in other than her own house, and her husband had died. So he-asws said: ‘In the Pre-Islamic period, when a husband of a woman died, his wife would mourn over him for twelve months. So when Allah-azwj Sent Muhammad-saww, was Merciful on their weak ones, so He-azwj Made their waiting period being of four months and ten (days), and you all are not being patient upon this?’[155]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْمَرْأَةِ يَمُوتُ عَنْهَا زَوْجُهَا أَ يَصْلُحُ لَهَا أَنْ تَحُجَّ أَوْ تَعُودَ مَرِيضاً قَالَ نَعَمْ تَخْرُجُ فِي سَبِيلِ اللَّهِ وَ لَا تَكْتَحِلُ وَ لَا تَطَيَّبُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammd, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was asked about the woman whose husband died, would it be correct for her that she performs Hajj, or visits to console the sick?’ He-asws said: ‘Yes, she can go out in the Way of Allah-azwj, and she should not apply Kohl, nor perfume’.[156]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا لَيْسَ لَهَا أَنْ تَطَيَّبَ وَ لَا تَزَيَّنَ حَتَّى تَنْقَضِيَ عِدَّتُهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشَرَةُ أَيَّامٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Urwat, from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘The woman widowed from her husband, it is not for her that she perfumes, nor adorns until she fulfils her waiting period of four months and ten days’.[157]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يُتَوَفَّى عَنْهَا زَوْجُهَا وَ تَكُونُ فِي عِدَّتِهَا أَ تَخْرُجُ فِي حَقٍّ فَقَالَ إِنَّ بَعْضَ نِسَاءِ النَّبِيِّ ( صلى الله عليه وآله ) سَأَلَتْهُ فَقَالَتْ إِنَّ فُلَانَةَ تُوُفِّيَ عَنْهَا زَوْجُهَا فَتَخْرُجُ فِي حَقٍّ يَنُوبُهَا فَقَالَ لَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُفٍّ لَكُنَّ قَدْ كُنْتُنَّ مِنْ قَبْلِ أَنْ أُبْعَثَ فِيكُنَّ وَ أَنَّ الْمَرْأَةَ مِنْكُنَّ إِذَا تُوُفِّيَ عَنْهَا زَوْجُهَا أَخَذَتْ بَعْرَةً فَرَمَتْ بِهَا خَلْفَ ظَهْرِهَا
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Raib, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the woman widowed from her husband, and she happens to be in her waiting period, can she go out regarding a right?’ So he-asws said: ‘One of the wives of the Prophet-saww asked him-saww saying, ‘So and so woman has been widowed from her husband, so she wants to go out regarding a right on his behalf’. So Rasool-Allah-saww said to her: ‘Uff! You (women), before I-saww was Sent, whenever a woman from you was widowed from her husband, would take cow dung and, so she would throw it behind her back.
ثُمَّ قَالَتْ لَا أَمْتَشِطُ وَ لَا أَكْتَحِلُ وَ لَا أَخْتَضِبُ حَوْلًا كَامِلًا وَ إِنَّمَا أَمَرْتُكُنَّ بِأَرْبَعَةِ أَشْهُرٍ وَ عَشْراً ثُمَّ لَا تَصْبِرْنَ لَا تَمْتَشِطُ وَ لَا تَكْتَحِلُ وَ لَا تَخْتَضِبُ وَ لَا تَخْرُجُ مِنْ بَيْتِهَا نَهَاراً وَ لَا تَبِيتُ عَنْ بَيْتِهَا فَقَالَتْ يَا رَسُولَ اللَّهِ فَكَيْفَ تَصْنَعُ إِنْ عَرَضَ لَهَا حَقٌّ فَقَالَ تَخْرُجُ بَعْدَ زَوَالِ اللَّيْلِ وَ تَرْجِعُ عِنْدَ الْمَسَاءِ فَتَكُونُ لَمْ تَبِتْ عَنْ بَيْتِهَا
Then she said, ‘I shall neither comb (hair), nor apply Kohl, nor dye, for a whole year. But rather, I-saww have ordered you all (women) with four months and ten (days), then she is not being patient from not combing, nor applying Kohl, nor dye, nor going out from her house during the day, nor spending a night away from her house?’ So she said, ‘O Rasool-Allah-saww! So how should she act if a right presented itself to her?’ So he-saww said: ‘She can go out after the decline of the night (midnight), and return during the evening, thus she would become not having spent a night away from her house’.
قُلْتُ لَهُ فَتَحُجُّ قَالَ نَعَمْ .
I said to him-asws, ‘Can she perform Hajj?’ He-asws said: ‘Yes’.[158]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الَّتِي تُوُفِّيَ عَنْهَا زَوْجُهَا أَ تَحُجُّ قَالَ نَعَمْ وَ تَخْرُجُ وَ تَنْتَقِلُ مِنْ مَنْزِلٍ إِلَى مَنْزِلٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Ibn Bukeyr who said,
‘I asked Abu Abdullah-asws about the woman who is widowed from her husband, can she perform Hajj?’ He-asws said: ‘Yes, and go out, and move from a house to a house’.[159]
باب الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يُدْخَلْ بِهَا وَ مَا لَهَا مِنَ الصَّدَاقِ وَ الْعِدَّةِ
Chapter 46 – The woman widowed from her husband and not having been slept with, and what is for her from the dower, and the waiting period
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَمُوتُ وَ تَحْتَهُ امْرَأَةٌ لَمْ يَدْخُلْ بِهَا قَالَ لَهَا نِصْفُ الْمَهْرِ وَ لَهَا الْمِيرَاثُ كَامِلًا وَ عَلَيْهَا الْعِدَّةُ كَامِلَةً .
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) regarding the man who dies and under him was a woman he had not slept with. He-asws said: ‘For her is half the dower, and for her is the complete inheritance, and upon her is the waiting period, complete’.[160]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ لَمْ يَدْخُلْ بِهَا قَالَ إِنْ هَلَكَتْ أَوْ هَلَكَ أَوْ طَلَّقَهَا فَلَهَا النِّصْفُ وَ عَلَيْهَا الْعِدَّةُ كَمَلًا وَ لَهَا الْمِيرَاثُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws about a man who married a woman and did not sleept with her. He-asws said: ‘If she were to die, or he were to divorce her, so for her would be half (dower), and upon her is the complete waiting period, and for her is the inheritance’.[161]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ رَجُلٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يَدْخُلْ بِهَا إِنَّ لَهَا نِصْفَ الصَّدَاقِ وَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from a man,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘With regards to the woman widowed from her husband and he had not touched her, for her is half the dower, and for her is the inheritance, and upon her is the waiting period’.[162]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ لَمْ يَكُنْ قَدْ دَخَلَ بِهَا وَ قَدْ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ مَا فَرَضَ لَهَا وَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ .
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: ‘If she did not happen to have been slept with, and the dower was obligated for her, so for her is half of what had been obligated for her, and for her is the inheritance, and upon her is the waiting period’.[163]
عَلِيٌّ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَمُوتُ قَبْلَ أَنْ يُدْخَلَ بِهَا أَوْ يَمُوتُ الزَّوْجُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَقَالَ أَيُّهُمَا مَاتَ فَلِلْمَرْأَةِ نِصْفُ مَا فَرَضَ لَهَا وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا فَلَا مَهْرَ لَهَا .
Ali, from his father, and a number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Raib, from Zurara who said,
‘I asked him-asws about the wife who died before she had been slept with, or the husband died before he had slept with her. So he-asws said; ‘Whichever of the two dies, so for the woman is half of what was obligated for her, and if it was not obligated for her, so there is no dower for her’.[164]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي امْرَأَةٍ تُوُفِّيَتْ قَبْلَ أَنْ يُدْخَلَ بِهَا مَا لَهَا مِنَ الْمَهْرِ وَ كَيْفَ مِيرَاثُهَا فَقَالَ إِذَا كَانَ قَدْ فَرَضَ لَهَا صَدَاقاً فَلَهَا نِصْفُ الْمَهْرِ وَ هُوَ يَرِثُهَا وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا صَدَاقاً فَلَا صَدَاقَ لَهَا
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Washa, from Aban, from Ibn Abu Yafour,
(It has been narrated) from Abu Abdullah-asws having said regarding a wife who died before she had been slept with, what is for her from the dower, and how is her inheritance to be? So he-asws said: ‘If the dower had been obligated for her, so for her is half the dower, and he would inherit her; and if a dower was not obligated for her, so there is no dower for her’.
وَ قَالَ فِي رَجُلٍ تُوُفِّيَ قَبْلَ أَنْ يَدْخُلَ بِامْرَأَتِهِ قَالَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ الْمَهْرِ وَ هِيَ تَرِثُهُ وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا مَهْراً فَلَا مَهْرَ لَهَا .
And he-asws said regarding a man who died before he had slept with his wife. He-asws said; ‘If a dower had been obligated for her, so for her is half, and she would inherit him; and if a dower had not been obligated for her, so there is no dower for her’.[165]
وَ بِإِسْنَادِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ وَ فَضْلٍ أَبِي الْعَبَّاسِ قَالَا قُلْنَا لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ تَزَوَّجَ امْرَأَةً ثُمَّ مَاتَ عَنْهَا وَ قَدْ فَرَضَ لَهَا الصَّدَاقَ فَقَالَ لَهَا نِصْفُ الصَّدَاقِ وَ تَرِثُهُ مِنْ كُلِّ شَيْءٍ وَ إِنْ مَاتَتْ فَهِيَ كَذَلِكَ.
And by his chain, from Aban Bin Usman, from Ubeyd Bin Zurara, and Fazl Abu Al Abbas both said,
‘We said to Abu Abdullah-asws, ‘What are you-asws saying regarding a man who marries a woman, then dies from her, and the dower was obligated for her?’ So he-asws said: ‘For her is half the dower, and she would inherit him from everything, and if she had died, so it would be like that’.[166]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يَمَسَّهَا قَالَ لَا تَنْكِحُ حَتَّى تَعْتَدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .
Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws judged regarding the woman widowed from her husband and he had not touched her. He-asws said: ‘She cannot get married until she observes the waiting period of four months and ten (days), a waiting period of the woman widowed from her husband’.[167]
حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يَدْخُلْ بِهَا قَالَ هِيَ بِمَنْزِلَةِ الْمُطَلَّقَةِ الَّتِي لَمْ يَدْخُلْ بِهَا إِنْ كَانَ سَمَّى لَهَا مَهْراً فَلَهَا نِصْفُهُ وَ هِيَ تَرِثُهُ وَ إِنْ لَمْ يَكُنْ سَمَّى لَهَا مَهْراً فَلَا مَهْرَ لَهَا وَ هِيَ تَرِثُهُ قُلْتُ وَ الْعِدَّةُ قَالَ كُفَّ عَنْ هَذَا .
Humeyd, from Ibn Sama’at, from Ahmad Bin Al Hassan, from Muawiya Bin Wahab, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws regarding the woman widowed from her husband, and he had not slept with her. He-asws said: ‘She is at a status of the divorced woman who had not been slept with, If a dower had been specified for her, so for her is half, and she would inherit him; and if a dower had not been specified for her, so there is no dower for her, and she would inherit him’. I said, ‘And the waiting period?’ He-asws said: ‘Refrain from this’.[168]
حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ وَ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ يَمُوتُ عَنْهَا زَوْجُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَهَا نِصْفُ الْمَهْرِ وَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ .
Humeyd, from Ibn Sama’at, and Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Ibn Muskan, from Al Hassan Al Sayqal, and Abu Al Abbas,
(It has been narrated) from Abu Abdullah-asws regarding the woman whose husband died from her before he had slept with her. He-asws said: ‘For her is half the dower, and for her is the inheritance, and upon her is the waiting period’.[169]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ هَلَكَ زَوْجُهَا وَ لَمْ يَدْخُلْ بِهَا قَالَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ كَامِلَةً وَ إِنْ سَمَّى لَهَا مَهْراً فَلَهَا نِصْفُهُ وَ إِنْ لَمْ يَكُنْ سَمَّى لَهَا مَهْراً فَلَا شَيْءَ لَهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws about a woman whose husband died and he had not slept with her. He-asws said: ‘For her is the inheritance, and upon her is the waiting period; and if a dower has been specified for her, so for her would be half of it, and if a dower has not been specified for her, so there is nothing for her’.[170]
باب الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ ثُمَّ يَمُوتُ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا
Chapter 47 – The man divorces his wife, then he dies before the fulfilment of her waiting period
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ طَلَاقاً يَمْلِكُ فِيهِ الرَّجْعَةَ ثُمَّ مَاتَ عَنْهَا قَالَ تَعْتَدُّ بِأَبْعَدِ الْأَجَلَيْنِ أَرْبَعَةِ أَشْهُرٍ وَ عَشْراً .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of our companions,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding a man who divorces his wife with a divorce in which he has control over the reversion. Then he dies from her. He-asws said: ‘She would observe the waiting period with the further of the two terms, four months and ten (days)’.[171]
عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا فِي الْمُطَلَّقَةِ الْبَائِنَةِ إِذَا تُوُفِّيَ عَنْهَا وَ هِيَ فِي عِدَّتِهَا قَالَ تَعْتَدُّ بِأَبْعَدِ الْأَجَلَيْنِ .
From him, from one of our companions,
‘With regards to the irrevocably divorced woman, when (her husband) dies from her, and she is in her waiting period, he-asws said: ‘She should observe the waiting period by the further of the two terms’.[172]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ تُوُفِّيَ وَ هِيَ فِي عِدَّتِهَا قَالَ تَرِثُهُ وَ إِنْ تُوُفِّيَتْ وَ هِيَ فِي عِدَّتِهَا فَإِنَّهُ يَرِثُهَا وَ كُلُّ وَاحِدٍ مِنْهُمَا يَرِثُ مِنْ دِيَةِ صَاحِبِهِ مَا لَمْ يَقْتُلْ أَحَدُهُمَا الْآخَرَ
Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws judged regarding a man who divorced his wife, then he died and she was in her waiting period. He-asws said: ‘She would inherit him, and if she had died while she was in her waiting period, so he would have inherited her, and each one of the two would inherit from the wergild of the other for as long as one of the two has not killed the other’.
وَ زَادَ فِيهِ مُحَمَّدُ بْنُ أَبِي حَمْزَةَ وَ تَعْتَدُّ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .
And there was an increase in it by Muhammad Bin Abu Hamza,
‘And she would observe the waiting period of the woman widowed from her husband’.[173]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا يُنْفَقُ عَلَيْهَا مِنْ مَالِهِ .
Muhammad Bin Yahy, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from al A’ala, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘The woman widowed from her husband, would be spent upon from his wealth’.[174]
مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ كَانَتْ تَحْتَهُ امْرَأَةٌ فَطَلَّقَهَا ثُمَّ مَاتَ عَنْهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ تَعْتَدُّ أَبْعَدَ الْأَجَلَيْنِ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .
Muhammad Bin Yahya, from Abdullah Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws regarding a man under whom was a woman (wife), so he divorced her, then died from her before she had fulfilled her waiting period. He-asws said: ‘She would observe the waiting period being the further of the two terms, a waiting period of the woman widowed from her husband’.[175]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ أَيُّمَا امْرَأَةٍ طُلِّقَتْ ثُمَّ تُوُفِّيَ عَنْهَا زَوْجُهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا وَ لَمْ تَحْرُمْ عَلَيْهِ فَإِنَّهَا تَرِثُهُ ثُمَّ تَعْتَدُّ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ إِنْ تُوُفِّيَتْ وَ هِيَ فِي عِدَّتِهَا وَ لَمْ تَحْرُمْ عَلَيْهِ فَإِنَّهُ يَرِثُهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Najran, and Ahmad Bin Muhammad Bin Abu Nasr, from Aasim Bin Humeyd Bin Qays,
(It has been narrated) from Abu Ja’far-asws, said, ‘I heard him-asws saying: ‘Whichever woman was divorced, then her husband died from her before she had fulfilled her waiting period and she had not been forbidden unto him, so she would inherit him, then she would observe the waiting period of the woman widowed from her husband; and if she had died while she was in her waiting period and was not forbidden unto him, so he would inherit her’.[176]
باب طَلَاقِ الْمَرِيضِ وَ نِكَاحِهِ
Chapter 48 – Divorce by the sick (man) and his marriage
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرِيضِ أَ لَهُ أَنْ يُطَلِّقَ امْرَأَتَهُ فِي تِلْكَ الْحَالِ قَالَ لَا وَ لَكِنْ لَهُ أَنْ يَتَزَوَّجَ إِنْ شَاءَ فَإِنْ دَخَلَ بِهَا وَرِثَتْهُ وَ إِنْ لَمْ يَدْخُلْ بِهَا فَنِكَاحُهُ بَاطِلٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws about the sick (man), is it for him that he divorces his wife during that state?’ He-asws said: ‘No, but for him is the he gets married if he so desires to. So if he were to have union with her, she would inherit him, and if he does not have union with her, so his marriage is invalid’.[177]
وَ بِإِسْنَادِهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ رَبِيعٍ الْأَصَمِّ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ وَ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي الْوَرْدِ كِلَاهُمَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ تَطْلِيقَةً فِي مَرَضِهِ ثُمَّ مَكَثَتْ فِي مَرَضِهِ حَتَّى انْقَضَتْ عِدَّتُهَا فَإِنَّهَا تَرِثُهُ مَا لَمْ تَتَزَوَّجْ فَإِنْ كَانَتْ تَزَوَّجَتْ بَعْدَ انْقِضَاءِ الْعِدَّةِ فَإِنَّهَا لَا تَرِثُهُ .
And by his chain, from Ibn Mahboub, from Rabi’e Al Asam, from Abu Ubeyda Al Haza’a, and Maalik Bin Atiyya, from Abu Al Warad, both of them,
(It has been narrated) from Abu Ja’far-asws having said: ‘When the man divorces his wife with a divorce during his illness, then he remains in his illness until she has fulfilled her waiting period, so she would inherit him for as long as she has not re-married. So if she re-marries after the fulfillment of the waiting period, so she would not inherit him’.[178]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ كُلِّهِمْ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ قَالَ إِنْ مَاتَ فِي مَرَضِهِ وَ لَمْ تَتَزَوَّجْ وَرِثَتْهُ وَ إِنْ كَانَتْ قَدْ تَزَوَّجَتْ فَقَدْ رَضِيَتْ بِالَّذِي صَنَعَ لَا مِيرَاثَ لَهَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Al Razzaz, from Ayoub Bin Nuh, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan and Muhammad Bin Ziyad, from Ibn Sama’at, all of them from Safwan, from Abdul Rahman Bin Hajjaj, from the one who narrated it,
(It has been narrated) from Abu Abdullah-asws regarding a man who divorces his wife and he is sick. He-asws said: ‘If her were to die in his illness and she has not re-married, she would inherit him, but if she has re-married, so she has accepted with that which has been done. There would be no inheritance for her’.[179]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ لَا يَجُوزُ طَلَاقُ الْمَرِيضِ وَ يَجُوزُ نِكَاحُهُ .
Humeyd Bin Ziyad, from Ibn sama’at, from Abdullah Bin Jabala, from Ibn Bukeyr, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘The divorce of the sick (man) is not allowed, but his marriage is allowed’.[180]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ حَتَّى مَضَى لِذَلِكَ سَنَةٌ قَالَ تَرِثُهُ إِذَا كَانَ فِي مَرَضِهِ الَّذِي طَلَّقَهَا وَ لَمْ يَصِحَّ بَيْنَ ذَلِكَ .
From him, from Ahmad Bin Muhammad, from Muhassan, from Muawiya Bin Wahab, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who divorces his wife and he is sick, until he dies in that year. He-asws said: ‘She would inherit him when it was during his illness in which he divorced her, while he was not healthy during that (time)’.[181]
وَ عَنْهُ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ تَطْلِيقَةً وَ قَدْ كَانَ طَلَّقَهَا قَبْلَ ذَلِكَ تَطْلِيقَتَيْنِ قَالَ فَإِنَّهَا تَرِثُهُ إِذَا كَانَ فِي مَرَضِهِ قَالَ قُلْتُ وَ مَا حَدُّ الْمَرَضِ قَالَ لَا يَزَالُ مَرِيضاً حَتَّى يَمُوتَ وَ إِنْ طَالَ ذَلِكَ إِلَى السَّنَةِ .
And from him, from Al Hassan Bin Muhammad, from Ibn Sama’at, from Ibn Rabat, from Ibn Muskan, from Abu Al Abbas,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him, ‘A man divorces his wife with a divorce, and he is sick, and he had divorced her before that with two divorces. He-asws said: ‘So she would inherit him when it was during his illness’. He (the narrator) said, ‘I said, ‘And what is a limit of the illness?’ He-asws said: ‘The illness does not decline until he dies, and if that is prolonged, up to the year’.[182]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ الْمَرْأَةَ فِي مَرَضِهِ وَرِثَتْهُ مَا دَامَ فِي مَرَضِهِ ذَلِكَ وَ إِنِ انْقَضَتْ عِدَّتُهَا إِلَّا أَنْ يَصِحَّ مِنْهُ قَالَ قُلْتُ فَإِنْ طَالَ بِهِ الْمَرَضُ قَالَ مَا بَيْنَهُ وَ بَيْنَ سَنَةٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Abu Al Abbas,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man divorces his wife during his illness, she would inherit him for as long as (he dies) in that illness of his even if she had fulfilled her waiting period, except if he became healthy from it’. He (the narrator) said, ‘I said, ‘So if that illness is prolonged?’ He-asws said: ‘What is between that and a year’.[183]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ لِلْمَرِيضِ أَنْ يُطَلِّقَ وَ لَهُ أَنْ يَتَزَوَّجَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is not for the sick that he divorces but for him is that he can marry’.[184]
مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ قَالَ تَرِثُهُ مَا دَامَتْ فِي عِدَّتِهَا وَ إِنْ طَلَّقَهَا فِي حَالِ إِضْرَارٍ فَهِيَ تَرِثُهُ إِلَى سَنَةٍ فَإِنْ زَادَ عَلَى السَّنَةِ يَوْماً وَاحِداً لَمْ تَرِثْهُ وَ تَعْتَدُّ مِنْهُ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .
Muhammad, from Ahmad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zurara Bin Muhammad, from Sama’at who said,
‘I asked him-asws about a man who divorces his wife whilst he was ill. He-asws said: ‘She would inherit him for as long as she was in her waiting period; and if he had divorced her during the state of restlessness, so she would inherit him up to a year. So if there was an increase upon the year by one day, she would not inherit him, and she would observe the waiting period from him, for four months and ten (days), a waiting period of the woman widowed from her husband’.[185]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ تَطْلِيقَتَيْنِ فِي صِحَّةٍ ثُمَّ طَلَّقَ التَّطْلِيقَةَ الثَّالِثَةَ وَ هُوَ مَرِيضٌ إِنَّهَا تَرِثُهُ مَا دَامَ فِي مَرَضِهِ وَ إِنْ كَانَ إِلَى سَنَةٍ.
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Aban Bin Usman, from a man,
(It has been narrated) from Abu Abdullah-asws having said regarding a man who divorces his wife with two divorces during good health, then divorces with the third divorce while he was sick: ‘She would inherit him for as long as he is in his illness, even if it was up to a year’.[186]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَحْضُرُهُ الْمَوْتُ فَيُطَلِّقُ امْرَأَتَهُ هَلْ يَجُوزُ طَلَاقُهَا قَالَ نَعَمْ وَ إِنْ مَاتَ وَرِثَتْهُ وَ إِنْ مَاتَتْ لَمْ يَرِثْهَا .
Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) who asked about the man to whom death approached, so he divorced his wife. Is his divorce allowed?’ He-asws said: ‘Yes, and if he dies, she would inherit him, and if she dies, he would not inherit her’.[187]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَيْسَ لِلْمَرِيضِ أَنْ يُطَلِّقَ وَ لَهُ أَنْ يَتَزَوَّجَ فَإِنْ هُوَ تَزَوَّجَ وَ دَخَلَ بِهَا فَهُوَ جَائِزٌ وَ إِنْ لَمْ يَدْخُلْ بِهَا حَتَّى مَاتَ فِي مَرَضِهِ فَنِكَاحُهُ بَاطِلٌ وَ لَا مَهْرَ لَهَا وَ لَا مِيرَاثَ .
Ali, from his father, from Ibn Mahboub, from Ibn Raib, from Zurara,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘It is not for the sick that he divorces, but for him is that he can marry. So if he were to marry and have union with her, so it is allowed, and if he does not have union with her until he dies during his illness, so his marriage is invalid, and there is no dower for her, nor inheritance’.[188]
باب فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تُضآرُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ
Chapter 49 – Regarding the Words of Allahazwj Mighty and Majestic [65:6] and do not injure them in order that you may discipline them
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُضَارَّ الرَّجُلُ امْرَأَتَهُ إِذَا طَلَّقَهَا فَيُضَيِّقَ عَلَيْهَا حَتَّى تَنْتَقِلَ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ نَهَى عَنْ ذَلِكَ فَقَالَ وَ لا تُضآرُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ .
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: ‘The man must not harm his wife when he divorces her, so he (financially) straitens upon her until she moves before the fulfillment of her waiting period, for Allah-azwj Mighty and Majestic has Forbidden from that, so He-azwj Said [65:6] and do not injure them in order that you may straiten them’.[189]
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 ) مِثْلَهُ .
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 – similar to it’.
باب طَلَاقِ الصِّبْيَانِ
Chapter 50 – Divorce of the children
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ طَلَاقِ الْغُلَامِ لَمْ يَحْتَلِمْ وَ صَدَقَتِهِ فَقَالَ إِذَا طَلَّقَ لِلسُّنَّةِ وَ وَضَعَ الصَّدَقَةَ فِي مَوْضِعِهَا وَ حَقِّهَا فَلَا بَأْسَ وَ هُوَ جَائِزٌ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim from his father, altogether from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about divorce of the young boy who has yet to bed-wet, and his charity. So he-asws said: ‘When he divorces in accordance to the Sunnah (under guidance) and places the charity in its rightful place, so there is no problem, and it is allowed’.[190]
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 لَيْسَ طَلَاقُ الصَّبِيِّ بِشَيْءٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘A divorce of the child is not with anything’.[191]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَجُوزُ طَلَاقُ الصَّبِيِّ وَ لَا السَّكْرَانِ .
Humeyd Bin ziyad, from Ibn Sama’at, from Abdullah Bin Jabala, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The divorce of the child is not allowed, nor of the intoxicated ones’.[192]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ [لَا] يَجُوزُ طَلَاقُ الْغُلَامِ إِذَا كَانَ قَدْ عَقَلَ وَ وَصِيَّتُهُ وَ صَدَقَتُهُ وَ إِنْ لَمْ يَحْتَلِمْ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Husayn, from a number of our companions, from Ibn Bukeyr,
(It has been narrated) from Abu Abdullah-asws having said: ‘A divorce of the young boy is (not) allowed even when he had intellect, and (as well as) his bequest, and his charity even if he has yet to bed-wet’.[193]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Muhammad Bin Al Husayn altogether, from Ibn Fazzal, from Ibn Bukeyr,
(It has been narrated) from Abu Abdullah-asws – similar to it’.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ [لَا] يَجُوزُ طَلَاقُ الصَّبِيِّ إِذَا بَلَغَ عَشْرَ سِنِينَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his men,
(It has been narrated) from Abu Abdullah-asws having said: ‘A divorce of the child is (not) allowed when he is ten years old’.[194]
باب طَلَاقِ الْمَعْتُوهِ وَ الْمَجْنُونِ وَ طَلَاقِ وَلِيِّهِ عَنْهُ
Chapter 51 – Divorce of the feeble-minded, and the insane, and his guardian on his behalf
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ الْأَحْمَقُ الذَّاهِبُ الْعَقْلِ يَجُوزُ طَلَاقُ وَلِيِّهِ عَلَيْهِ قَالَ وَ لِمَ لَا يُطَلِّقُ هُوَ قُلْتُ لَا يُؤْمَنُ إِنْ طَلَّقَ هُوَ أَنْ يَقُولَ غَداً لَمْ أُطَلِّقْ أَوْ لَا يُحْسِنُ أَنْ يُطَلِّقَ قَالَ مَا أَرَى وَلِيَّهُ إِلَّا بِمَنْزِلَةِ السُّلْطَانِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Muhammad Bin Abu Hamza, from Abu Khalid Al Qammat who said,
‘I said to Abu Abdullah-asws, ‘The man, the idiot, the one with the intellect gone, is the divorce of his guardian allowed over him?’ He-asws said: ‘Why does he himself does not divorce?’ I said, ‘It is not trusted if he were to divorce, and tomorrow he would be saying, ‘I did not divorce’, or he is not proficient in the divorce’. He-asws said: ‘I-asws do not see his guardian except being at the status of the Sultan (ruling authority)’.[195]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ يَعْرِفُ رَأْيَهُ مَرَّةً وَ يُنْكِرُهُ أُخْرَى يَجُوزُ طَلَاقُ وَلِيِّهِ عَلَيْهِ قَالَ مَا لَهُ هُوَ لَا يُطَلِّقُ قُلْتُ لَا يَعْرِفُ حَدَّ الطَّلَاقِ وَ لَا يُؤْمَنُ عَلَيْهِ إِنْ طَلَّقَ الْيَوْمَ أَنْ يَقُولَ غَداً لَمْ أُطَلِّقْ قَالَ مَا أَرَاهُ إِلَّا بِمَنْزِلَةِ الْإِمَامِ يَعْنِي الْوَلِيَّ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, and Humeyd Bin Ziyad, from Ibn Sama’at and Muhammad Bin Ismail, from Al Al Fazal Bin Shazan, altogether from safwan, from Abu Khalid Al qammat who said,
‘I said to Abu Abdullah-asws, ‘A man whose opinion is recognised at one time, and denied another, is the divorce of his guardian allowed over him?’ He-asws said: ‘What is the matter with him that he does not divorce (himself)?’ I said, ‘He does not know the limit of the divorce, and is not secure upon it, if he divorces today, but he would be saying tomorrow, ‘I did not divorce’’. He-asws said: ‘I-asws do not see him except being at the status of the Imam, meaning the guardian’.[196]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ بُكَيْرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدٍ وَ فُضَيْلِ بْنِ يَسَارٍ وَ إِسْمَاعِيلَ الْأَزْرَقِ وَ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ الْمُوَلَّهَ لَيْسَ لَهُ طَلَاقٌ وَ لَا عِتْقُهُ عِتْقٌ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Umar Bin Azina, from Zurara, and Bukeyr and Muhammad Bin Muslim, and Bureyd, and Fuzayl Bin Yasaar, and Ismail Al Azraq, and Moamar Bin Yahya,
(It has been narrated) from Abu Ja’far-asws and Abu Abdullah-asws that: ‘The confused one, there is neither a divorce for him nor is his freeing (a slave) a (valid) emancipation (liberating)’.[197]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَلَاقِ الْمَعْتُوهِ الذَّاهِبِ الْعَقْلِ أَ يَجُوزُ طَلَاقُهُ قَالَ لَا وَ عَنِ الْمَرْأَةِ إِذَا كَانَتْ كَذَلِكَ أَ يَجُوزُ بَيْعُهَا أَوْ صَدَقَتُهَا قَالَ لَا .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Abdul Kareem, from Al Halby who said,
‘I asked Abu Abdullah-asws about the deranged (unstable), the devoid of intellect, is his divorce allowed?’ He-asws said: ‘No!’ And about the woman when she was like that, is her selling or her charity allowed?’ He-asws said: ‘No!’[198]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَعْتُوهُ الَّذِي لَا يُحْسِنُ أَنْ يُطَلِّقَ يُطَلِّقُ عَنْهُ وَلِيُّهُ عَلَى السُّنَّةِ قُلْتُ فَإِنْ جَهِلَ فَطَلَّقَهَا ثَلَاثاً فِي مَقْعَدٍ قَالَ يُرَدُّ إِلَى السُّنَّةِ فَإِذَا مَضَتْ ثَلَاثَةُ أَشْهُرٍ أَوْ ثَلَاثَةُ قُرُوءٍ فَقَدْ بَانَتْ مِنْهُ بِوَاحِدَةٍ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Hassan Bin Salih, from Shihab Bin Abdu Rabbihi who said,
‘Abu Abdullah-asws said: ‘The deranged (unstable) who is not competent that he divorces upon the Sunnah, his guardian can divorce of his behalf’. I said, ‘Supposing he was ignorant, so he divorces her three (times) in one sitting?’ He-asws said: ‘He would be returned to the Sunnah. So when three months pass by or three Quroo (pure periods), so she has been irrevocably divorced from him, by one (divorce)’.[199]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ طَلَاقٍ جَائِزٌ إِلَّا طَلَاقَ الْمَعْتُوهِ أَوِ الصَّبِيِّ أَوْ مُبَرْسَمٍ أَوْ مَجْنُونٍ أَوْ مَكْرُوهٍ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Every divorce is allowed except for a divorce of the deranged (unstable/mad), or the child, or the (sufferer of) pleurisy, or an insane, or a coerced one’.[200]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي طَلَاقِ الْمَعْتُوهِ قَالَ يُطَلِّقُ عَنْهُ وَلِيُّهُ فَإِنِّي أَرَاهُ بِمَنْزِلَةِ الْإِمَامِ .
A number of our companions, from sahl Bin Ziyad, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Abu Khalid Al Qammat,
(It has been narrated) from Abu Abdullah-asws regarding a divorce of the deranged. He-asws said: ‘His guardian would divorce on his behalf, for I see him being at the status of the Imam’.[201]
باب طَلَاقِ السَّكْرَانِ
Chapter 52 – Divorce of the intoxicated ones
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السَّكْرَانِ فَقَالَ لَا يَجُوزُ وَ لَا كَرَامَةَ .
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 divorce of the intoxicated one, so he-asws said: ‘It is not allowed, and there is no prestige’.[202]
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 لَيْسَ طَلَاقُ السَّكْرَانِ بِشَيْءٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘A divorce by the intoxicated one is not with anything’.[203]
مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَلَاقِ السَّكْرَانِ فَقَالَ لَا يَجُوزُ وَ لَا كَرَامَةَ .
Muhammad, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Al Halby who said,
‘I asked Abu Abdullah-asws about a divorce by the intoxicated one, so he-asws said: ‘Not allowed, and there is no prestige’.[204]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ وَ الْحُسَيْنِ بْنِ هَاشِمٍ عَنْ صَفْوَانَ جَمِيعاً عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السَّكْرَانِ فَقَالَ لَا يَجُوزُ وَ لَا عِتْقُهُ .
Humeyd Bin Ziyad, from Ibn Sama’at, from Ibn Rabat and Al Husayn Bin Hashim, from Safwan, altogether from Ibn Muskan, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a divorce by the intoxicated one, so he-asws said: ‘Not allowed, nor his emancipation (liberation of a slave)’.[205]
باب طَلَاقِ الْمُضْطَرِّ وَ الْمُكْرَهِ
Chapter 53 – Divorce of the restless and the coerced
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي عُمَيْرٍ أَوْ غَيْرِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَوْ أَنَّ رَجُلًا مُسْلِماً مَرَّ بِقَوْمٍ لَيْسُوا بِسُلْطَانٍ فَقَهَرُوهُ حَتَّى يَتَخَوَّفَ عَلَى نَفْسِهِ أَنْ يُعْتِقَ أَوْ يُطَلِّقَ فَفَعَلَ لَمْ يَكُنْ عَلَيْهِ شَيْءٌ .
Ali Bin Ibrahim, from his father, from one of his companions, from Ibn Abu Umeyr, or someone else, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘If a Muslim man who passes by a people who are not with any authority, so they compel him until he fears upon himself, that he should either emancipate (liberate a slave) or divorce, so he does it, there would be nothing upon him’.[206]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ الْمُكْرَهِ وَ عِتْقِهِ فَقَالَ لَيْسَ طَلَاقُهُ بِطَلَاقٍ وَ لَا عِتْقُهُ بِعِتْقٍ فَقُلْتُ إِنِّي رَجُلٌ تَاجِرٌ أَمُرُّ بِالْعَشَّارِ وَ مَعِي مَالٌ فَقَالَ غَيِّبْهُ مَا اسْتَطَعْتَ وَ ضَعْهُ مَوَاضِعَهُ فَقُلْتُ وَ إِنْ حَلَّفَنِي بِالطَّلَاقِ وَ الْعَتَاقِ فَقَالَ احْلِفْ لَهُ ثُمَّ أَخَذَ تَمْرَةً فَحَفَنَ بِهَا مِنْ زُبْدٍ كَانَ قُدَّامَهُ فَقَالَ مَا أُبَالِي حَلَفْتُ لَهُمْ بِالطَّلَاقِ وَ الْعَتَاقِ أَوْ أَكَلْتُهَا .
Ali, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about a divorce of the coerced, and his emancipation (liberation of a slave). So he-asws said: ‘His divorce is not with a (valid) divorce, nor is his emancipation a (valid) emancipation’. So I said, ‘I am a businessman. I pass by the tax collector and with me is wealth’. So he-asws said: ‘Hide from him according to your capacity, and place it in its (proper) place’. So I said, ‘And if he makes me swear an oath with the divorce and the emancipation (of a slave)?’ So he-asws said: ‘Swear for him’. Then he-asws took a date, so he scooped with it from butter which was in front of him-asws, so he-asws said: ‘I-asws don’t mind if you swear for them with the divorce, and the emancipation (of a slave), or I-asws eat it (the date)’.[207]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عُبَيْسِ بْنِ هِشَامٍ وَ صَالِحِ بْنِ خَالِدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ قَالَ سَأَلْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) وَ هُوَ بِالْعُرَيْضِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي قَدْ تَزَوَّجْتُ امْرَأَةً وَ كَانَ تُحِبُّنِي فَتَزَوَّجْتُ عَلَيْهَا ابْنَةَ خَالِي وَ قَدْ كَانَ لِي مِنَ الْمَرْأَةِ وَلَدٌ فَرَجَعْتُ إِلَى بَغْدَادَ فَطَلَّقْتُهَا وَاحِدَةً ثُمَّ رَاجَعْتُهَا ثُمَّ طَلَّقْتُهَا الثَّانِيَةَ ثُمَّ رَاجَعْتُهَا ثُمَّ خَرَجْتُ مِنْ عِنْدِهَا أُرِيدُ سَفَرِي هَذَا حَتَّى إِذَا كُنْتُ بِالْكُوفَةِ أَرَدْتُ النَّظَرَ إِلَى ابْنَةِ خَالِي فَقَالَتْ أُخْتِي وَ خَالَتِي لَا تَنْظُرُ إِلَيْهَا وَ اللَّهِ أَبَداً حَتَّى تُطَلِّقَ فُلَانَةَ فَقُلْتُ وَيْحَكُمْ وَ اللَّهِ مَا لِي إِلَى طَلَاقِهَا سَبِيلٌ
Humeyd Bin Ziyad, from Ibn sama’at, from Ubeys Bin Hisham, and Salih Bin Khalid, from Mansour Bin Yunus who said,
‘Al-Abd Al-Salih-asws (7th Imam-asws) was asked, and he-asws was at Al-Urayz, so I said to him-asws, ‘May I be sacrificed for you-asws! I have married a woman and she used to love me, then I married upon her a daughter of my maternal uncle, and there was a son for me from the woman. So I returned to Baghdad, so I divorced her once. Then I reverted to her, then divorced her the second (divorce). Then I went from her presence intending this journey, until I was at Al-Kufa. I wanted to look at the daughter of my maternal uncle, so my sister and my maternal aunt said, ‘You will not look at her ever, by Allah-azwj, until you divorce so and so’. So I said, ‘Woe be unto you! By Allah-azwj, there is no way for me to divorce her’.
فَقَالَ لِي هُوَ مِنْ شَأْنِكَ لَيْسَ لَكَ إِلَى طَلَاقِهَا سَبِيلٌ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّهُ كَانَتْ لِي مِنْهَا بِنْتٌ وَ كَانَتْ بِبَغْدَادَ وَ كَانَتْ هَذِهِ بِالْكُوفَةِ وَ خَرَجْتُ مِنْ عِنْدِهَا قَبْلَ ذَلِكَ بِأَرْبَعٍ فَأَبَوْا عَلَيَّ إِلَّا تَطْلِيقَهَا ثَلَاثاً وَ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ مَا أَرَدْتُ اللَّهَ وَ مَا أَرَدْتُ إِلَّا أَنْ أُدَارِيَهُمْ عَنْ نَفْسِي وَ قَدِ امْتَلَأَ قَلْبِي مِنْ ذَلِكَ جُعِلْتُ فِدَاكَ
So he-asws said to me: ‘It is from your affairs, there is no way for you to divorce her’. So I said, ‘May I be sacrificed for you! There was a daughter for me from her, and she was at Baghdad, and this one is at Al-Kufa, and I went out from her presence before that by four (days), so they refused me (to see her) except that I divorce her three times, and no, by Allah-azwj, may I be sacrificed for you-asws! I did not intend (for the Sake of) Allah-azwj except that I manage them from myself, and it has afflicted my heart due to that, may I be sacrificed for you-asws!’
فَمَكَثَ طَوِيلًا مُطْرِقاً ثُمَّ رَفَعَ رَأْسَهُ إِلَيَّ وَ هُوَ مُتَبَسِّمٌ فَقَالَ أَمَّا مَا بَيْنَكَ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ بِشَيْءٍ وَ لَكِنْ إِذَا قَدَّمُوكَ إِلَى السُّلْطَانِ أَبَانَهَا مِنْكَ .
So he-asws remained silent for a long time, then raised his-asws head towards me, and he-asws was smiling. So he-asws said: ‘As for what is between you and Allah-azwj Mighty and Majestic, so it is not with anything, but, when they proceed you to the Sultan (ruling authority), they would irrevocably divorce her from you’.[208]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَا يَجُوزُ الطَّلَاقُ فِي اسْتِكْرَاهٍ وَ لَا يَجُوزُ عِتْقٌ فِي اسْتِكْرَاهٍ وَ لَا يَجُوزُ يَمِينٌ فِي قَطِيعَةِ رَحِمٍ وَ لَا فِي شَيْءٍ مِنْ مَعْصِيَةِ اللَّهِ فَمَنْ حَلَفَ أَوْ حُلِّفَ فِي شَيْءٍ مِنْ هَذَا وَ فَعَلَهُ فَلَا شَيْءَ عَلَيْهِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Yahya Bin Abdullah Bin Al Hassan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘The divorce is not allowed during the compulsion, nor an emancipation (liberation of a slave) during compulsion, nor is an oath allowed regarding cutting-off of a relationship, nor with regards to something from the disobedience to Allah-azwj. So the one who swears or be made to swear regarding something from this, and he does it, so there is nothing upon him’.
قَالَ وَ إِنَّمَا الطَّلَاقُ مَا أُرِيدَ بِهِ الطَّلَاقُ مِنْ غَيْرِ اسْتِكْرَاهٍ وَ لَا إِضْرَارٍ عَلَى الْعِدَّةِ وَ السُّنَّةِ عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ وَ شَاهِدَيْنِ فَمَنْ خَالَفَ هَذَا فَلَيْسَ طَلَاقُهُ وَ لَا يَمِينُهُ بِشَيْءٍ يُرَدُّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .
He-asws said: ‘But rather, the divorce is what is intended by it, the divorce from without compulsion, nor any harm upon the waiting period, and the Sunnah upon purity without union, and two witnesses. So, the one who opposes this, so neither his divorce nor his oath is with anything. He would be returned to the Book of Allah-azwj Mighty and Majestic’.[209]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَمُرُّ بِالْعَشَّارِ وَ مَعِي مَالٌ فَيَسْتَحْلِفُنِي فَإِنْ حَلَفْتُ لَهُ تَرَكَنِي وَ إِنْ لَمْ أَحْلِفْ لَهُ فَتَّشَنِي وَ ظَلَمَنِي فَقَالَ احْلِفْ لَهُ قُلْتُ فَإِنَّهُ يَسْتَحْلِفُنِي بِالطَّلَاقِ فَقَالَ احْلِفْ لَهُ فَقُلْتُ فَإِنَّ الْمَالَ لَا يَكُونُ لِي قَالَ فَعَنْ مَالِ أَخِيكَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَدَّ طَلَاقَ ابْنِ عُمَرَ وَ قَدْ طَلَّقَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائِضٌ فَلَمْ يَرَ ذَلِكَ رَسُولُ اللَّهِ شَيْئاً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab, from Ismail Al Ju’fy who said,
‘I said to Abu Ja’far-asws, ‘I pass by the tax collector and with me is wealth, so he makes me swear an oath. So if I were to swear for him, he leave me (alone), and if I do not swear for him, so he ransacks me and oppresses me’. So he-asws said: ‘Swear for him’. I said, ‘Suppose he makes me swear with the divorce?’ So he-asws said: ‘Swear for him’. I said, ‘So if the wealth does not happen to be mine?’ He-asws said: ‘So (do it) for (the sake of) the wealth of your brother. Rasool-Allah-saww rebuffed a divorce of Ibn Umar and he had divorced his wife three (divorces) and she was menstruating. Thus Rasool-Allah-saww viewed that (divorce) as nothing’.[210]
باب طَلَاقِ الْأَخْرَسِ
Chapter 54 – Divorce of the mute
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ تَكُونُ عِنْدَهُ الْمَرْأَةُ ثُمَّ يَصْمُتُ فَلَا يَتَكَلَّمُ قَالَ يَكُونُ أَخْرَسَ قُلْتُ نَعَمْ فَيُعْلَمُ مِنْهُ بُغْضٌ لِامْرَأَتِهِ وَ كَرَاهَتُهُ لَهَا أَ يَجُوزُ أَنْ يُطَلِّقَ عَنْهُ وَلِيُّهُ قَالَ لَا وَ لَكِنْ يَكْتُبُ وَ يُشْهِدُ عَلَى ذَلِكَ
Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu nasr who said,
‘I asked Abu Al-Hassan-asws about the man who happened to have the woman with him. Then he kept silent and could not speak’. He-asws said: ‘He became mute?’ I said, ‘Yes. So it was known from him to be with hatred for his wife and his abhorrence for her. Is it allowed that his guardian divorces on his behalf?’ He-asws said: ‘No. But, he can write it out and keep witnesses upon that’.
قُلْتُ لَا يَكْتُبُ وَ لَا يَسْمَعُ كَيْفَ يُطَلِّقُهَا فَقَالَ بِالَّذِي يُعْرَفُ مِنْهُ مِنْ فِعَالِهِ مِثْلِ مَا ذَكَرْتَ مِنْ كَرَاهَتِهِ وَ بُغْضِهِ لَهَا .
I said, ‘He can neither write nor hear, how would he divorce her?’ So he-asws said: ‘By that which is recognised from him from his actions the likes of what you mentioned from his abhorrence, and his hatred for her’.[211]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَلَاقِ الْخَرْسَاءِ قَالَ يَلُفُّ قِنَاعَهَا عَلَى رَأْسِهَا وَ يَجْذِبُهُ .
Ali Bin Ibrahim, from his father, from Salih Bin Al Sandy, from Ja’far Bin Basheer, from Aban Bin Usman who said,
‘I asked Abu Abdullah-asws about a divorce of the mute. He-asws said: ‘He should wrap her scarf upon her head and pull it away’.[212]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَاقُ الْأَخْرَسِ أَنْ يَأْخُذَ مِقْنَعَتَهَا فَيَضَعَهَا عَلَى رَأْسِهَا وَ يَعْتَزِلَهَا .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘A divorce of the mute is that he takes her veil, so he places it upon her head, and he takes it off’.[213]
عَلِيٌّ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ فِي رَجُلٍ أَخْرَسَ كَتَبَ فِي الْأَرْضِ بِطَلَاقِ امْرَأَتِهِ قَالَ إِذَا فَعَلَ ذَلِكَ فِي قُبُلِ الطُّهْرِ بِشُهُودٍ وَ فُهِمَ عَنْهُ كَمَا يُفْهَمُ عَنْ مِثْلِهِ وَ يُرِيدُ الطَّلَاقَ جَازَ طَلَاقُهُ عَلَى السُّنَّةِ .
Ali, from his father, from Ismail Bin Marrar, from Yunus,
‘With regards to a mute man who writes in the ground with a divorce of his wife. He-asws said: ‘When he does that, accepting the purity, with witnesses, and it is understood from him just as it is understood the likes of it, and he intends the divorce, so his divorce is allowed upon the Sunnah’.[214]
باب الْوَكَالَةِ فِي الطَّلَاقِ
Chapter 55 – The representation in the divorce
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ أَمْرَ امْرَأَتِهِ إِلَى رَجُلٍ فَقَالَ اشْهَدُوا أَنِّي جَعَلْتُ أَمْرَ فُلَانَةَ إِلَى فُلَانٍ أَ يَجُوزُ ذَلِكَ لِلرَّجُلِ قَالَ نَعَمْ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Razzaz, from Ayoub Bin Nuh and Humeyd Bin Ziyad, from Ibn Sama’at, altogether from Safwan Bin yahya, from Saeed Al A’araj,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who made the matter of his wife to a man, so he said, ‘Bear witness that I made the matter of so and so woman to so and so man’. Is that allowed for the man?’ He-asws said: ‘Yes’.[215]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ جَمِيعاً عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يَجْعَلُ أَمْرَ امْرَأَتِهِ إِلَى رَجُلٍ فَقَالَ اشْهَدُوا أَنِّي قَدْ جَعَلْتُ أَمْرَ فُلَانَةَ إِلَى فُلَانٍ فَيُطَلِّقُهَا أَ يَجُوزُ ذَلِكَ لِلرَّجُلِ قَالَ نَعَمْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, altogether from Ali Bin Al Nu’man, from Saeed Al A’raj,
(It has been narrated) from Abu Abdullah-asws regarding a man making a matter of his wife to a man, so he said, ‘Bear witness that I have made a matter of so and so woman to so and so man’. So he (the representative) divorced her. Is that allowed for the man?’ He-asws said: ‘Yes’.[216]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ جَعَلَ طَلَاقَ امْرَأَتِهِ بِيَدِ رَجُلَيْنِ فَطَلَّقَ أَحَدُهُمَا وَ أَبَى الْآخَرُ فَأَبَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَنْ يُجِيزَ ذَلِكَ حَتَّى يَجْتَمِعَا جَمِيعاً عَلَى طَلَاقٍ .
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 regarding a man who made a divorce of his wife in the hands of two men. So one of them divorced her and the other one refused. So Amir Al-Momineen-asws refused that until both of them form a consensus upon the divorce’.[217]
مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي هِلَالٍ الرَّازِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ وَكَّلَ رَجُلًا بِطَلَاقِ امْرَأَتِهِ إِذَا حَاضَتْ وَ طَهُرَتْ وَ خَرَجَ الرَّجُلُ فَبَدَا لَهُ فَأَشْهَدَ أَنَّهُ قَدْ أَبْطَلَ مَا كَانَ أَمَرَهُ بِهِ وَ أَنَّهُ قَدْ بَدَا لَهُ فِي ذَلِكَ قَالَ فَلْيُعْلِمْ أَهْلَهُ وَ لْيُعْلِمِ الْوَكِيلَ .
Muhammad, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Muskan, from Abu Hilal Al Razy who said,
‘I said to Abu Abdullah-asws, ‘A man appointed a man with the divorce of his wife when she menstruation and was pure, and the man went out. So he (later on) changed his mind, and kept witnesses that he has invalidated that matter, and that he had changed his mind with regards to that’. He-asws said: ‘So let him inform his wife, and let him inform the representative’.[218]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ جَعَلَ طَلَاقَ امْرَأَتِهِ بِيَدِ رَجُلَيْنِ فَطَلَّقَ أَحَدُهُمَا وَ أَبَى الْآخَرُ فَأَبَى عَلِيٌّ ( عليه السلام ) أَنْ يُجِيزَ ذَلِكَ حَتَّى يَجْتَمِعَا عَلَى الطَّلَاقِ جَمِيعاً .
A number of our companioins, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a,
(It has been narrated) from Abu Abdullah-asws regarding a man who made the divorce of his wife in the hands of two men. So one of the two divorced and the other one refused. So Ali-asws refused to allowed that until they both gather upon the divorce together’.
وَ رُوِيَ أَنَّهُ لَا تَجُوزُ الْوَكَالَةُ فِي الطَّلَاقِ .
And it is reported that he-asws did not allow the representation in the divorce.[219]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ جَمِيعاً عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَجُوزُ الْوَكَالَةُ فِي الطَّلَاقِ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, and Humeyd Bin Ziyad, from Ibn Sama’at, from Ja’far Bin Sama’at, altogether from Hammad Bin Usman, from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘The representative is not allowed in the divorce’.[220]
باب الْإِيلَاءِ
Chapter 56 – The solemn oath
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي الْإِيلَاءِ إِذَا آلَى الرَّجُلُ أَنْ لَا يَقْرَبَ امْرَأَتَهُ وَ لَا يَمَسَّهَا وَ لَا يَجْمَعَ رَأْسَهُ وَ رَأْسَهَا فَهُوَ فِي سَعَةٍ مَا لَمْ تَمْضِ الْأَرْبَعَةُ الْأَشْهُرِ فَإِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ وُقِفَ فَإِمَّا أَنْ يَفِيءَ فَيَمَسَّهَا وَ إِمَّا أَنْ يَعْزِمَ عَلَى الطَّلَاقِ فَيُخَلِّيَ عَنْهَا حَتَّى إِذَا حَاضَتْ وَ طَهُرَتْ مِنْ حَيْضِهَا طَلَّقَهَا تَطْلِيقَةً قَبْلَ أَنْ يُجَامِعَهَا بِشَهَادَةِ عَدْلَيْنِ ثُمَّ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَمْضِ الثَّلَاثَةُ الْأَقْرَاءِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Bureyd Bin Muawiya who said,
‘I heard Abu Abdullah-asws saying regarding the solemn oath when the man oaths that he would not approach his wife and will not touch her, nor gather his head and her head, so he is in a leeway for as long as four months do not pass by. So when four months pass by, he pauses. So either he fulfils, so he touches her, and if he is determined upon the divorce, so he separates from her until she menstruates and is pure from her menstruation, divorces her with one divorce before he sleeps with her, with two just witnesses. Then he is more rightful with reverting back to her for as long as three Quroos (pure periods) do not pass by her’.[221]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَهْجُرُ امْرَأَتَهُ مِنْ غَيْرِ طَلَاقٍ وَ لَا يَمِينٍ سَنَةً لَمْ يَقْرَبْ فِرَاشَهَا قَالَ لِيَأْتِ أَهْلَهُ وَ قَالَ أَيُّمَا رَجُلٍ آلَى مِنِ امْرَأَتِهِ وَ الْإِيلَاءُ أَنْ يَقُولَ لَا وَ اللَّهِ لَا أُجَامِعُكِ كَذَا وَ كَذَا وَ يَقُولَ وَ اللَّهِ لَأَغِيضَنَّكِ [لَأَغِيظَنَّكِ] ثُمَّ يُغَاضِبَهَا فَإِنَّهُ يَتَرَبَّصُ بِهَا أَرْبَعَةَ أَشْهُرٍ ثُمَّ يُؤْخَذُ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ فَيُوقَفُ فَإِنْ فَاءَ وَ الْإِيفَاءُ أَنْ يُصَالِحَ أَهْلَهُ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ فَإِنْ لَمْ يَفِئْ جُبِرَ عَلَى أَنْ يُطَلِّقَ وَ لَا يَقَعُ بَيْنَهُمَا طَلَاقٌ حَتَّى يُوقَفَ وَ إِنْ كَانَ أَيْضاً بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ يُجْبَرُ عَلَى أَنْ يَفِيءَ أَوْ يُطَلِّقَ .
Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘I asked Abu Abdullah-asws about the man who abandons his wife from without a divorce and oaths that for a year he would not go near her bed’. He-asws said: ‘Let him go to his wife’. And he-asws said: ‘Whichever man solemnly oaths from his wife, and the solemn oath is that he is saying, ‘No, by Allah-azwj, I will not sleep with you, such and such’, and he is saying, ‘By Allah-azwj, I shall constrict you (due to my anger with you), then he is angry with her, so he awaits with her for four months. Then he should be seized by it, after four months. So he pauses, and he meets and the meeting is that he reconciles with his wife, so Allah-azwj is most Forgiving more Merciful. So if he does not meet, he is compelled that he divorces, and a divorce does not happen between the two of them until he pauses, even if it was as well after the four months, he would be compelled upon that he either meets (reconciles) or divorces’.[222]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا آلَى الرَّجُلُ مِنِ امْرَأَتِهِ وَ الْإِيلَاءُ أَنْ يَقُولَ وَ اللَّهِ لَا أُجَامِعُكِ كَذَا وَ كَذَا وَ يَقُولَ وَ اللَّهِ لَأَغِيضَنَّكِ [لَأَغِيظَنَّكِ] ثُمَّ يُغَاضِبَهَا ثُمَّ يَتَرَبَّصُ بِهَا أَرْبَعَةَ أَشْهُرٍ فَإِنْ فَاءَ وَ الْإِيفَاءُ أَنْ يُصَالِحَ أَهْلَهُ أَوْ يُطَلِّقَ عِنْدَ ذَلِكَ وَ لَا يَقَعُ بَيْنَهُمَا طَلَاقٌ حَتَّى يُوقَفَ وَ إِنْ كَانَ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ حَتَّى يَفِيءَ أَوْ يُطَلِّقَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying, ‘When the man solemnly oaths from his wife, and the solemn oath is that he is saying, ‘By Allah-azwj I will not sleep with you, such and such’, and is saying, ‘By Allah-azwj, and he is saying, ‘By Allah-azwj, I shall constrict you (due to my anger with you), then he is angry with her, then she is awaited with for four months. So if he meets, and the meeting is that he reconciles with his wife, or he divorces during that, and a divorce does not happen between the two of them until he pauses, even if it is after the four months, until he either meets (reconciles) or divorces’.[223]
عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُكَيْرِ بْنِ أَعْيَنَ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا إِذَا آلَى الرَّجُلُ أَنْ لَا يَقْرَبَ امْرَأَتَهُ فَلَيْسَ لَهَا قَوْلٌ وَ لَا حَقٌّ فِي الْأَرْبَعَةِ الْأَشْهُرِ وَ لَا إِثْمَ عَلَيْهِ فِي كَفِّهِ عَنْهَا فِي الْأَرْبَعَةِ الْأَشْهُرِ فَإِنْ مَضَتِ الْأَرْبَعَةُ الْأَشْهُرِ قَبْلَ أَنْ يَمَسَّهَا فَسَكَتَتْ وَ رَضِيَتْ فَهُوَ فِي حِلٍّ وَ سَعَةٍ
Ali, from his father, from Hammad Bin Isa, from Umar Bin Azina, from Bukeyr Bin Ayn and Bureyd Bin Muawiya,
(It has been narrated) from Abu Ja’far-asws and Abu Abdullah-asws, both of them-asws having said: ‘When the man solemnly oaths that he would not go near his wife, so it is not for her to say (anything), nor any right during the four months, nor is there a sin upon him with regards to his refraining from her during the four months. So when the four months pass by before him having touched her, so she is silent and pleased, so he is in a solution and a leeway.
فَإِنْ رَفَعَتْ أَمْرَهَا قِيلَ لَهُ إِمَّا أَنْ تَفِيءَ فَتَمَسَّهَا وَ إِمَّا أَنْ تُطَلِّقَ وَ عَزْمُ الطَّلَاقِ أَنْ يُخَلِّيَ عَنْهَا فَإِذَا حَاضَتْ وَ طَهُرَتْ طَلَّقَهَا وَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَمْضِ ثَلَاثَةُ قُرُوءٍ فَهَذَا الْإِيلَاءُ الَّذِي أَنْزَلَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى فِي كِتَابِهِ وَ سُنَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .
So if she raises her matter, it would be said to him, ‘Either you meet, so you touch her, or you divorce, and if the divorce is determined if you stay clear from her’. So when she menstruates and is pure, he divorces her, and he is more rightful with reverting back to her for as long as three Quroos (pure periods) do not pass by. So this is the solemn oath which Allah-azwj Blessed and High Revealed in His-azwj Book, and a Sunnah of Rasool-Allah-saww’.[224]
عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ امْرَأَتِي أَرْضَعَتْ غُلَاماً وَ إِنِّي قُلْتُ وَ اللَّهِ لَا أَقْرَبُكِ حَتَّى تَفْطِمِيهِ فَقَالَ لَيْسَ فِي الْإِصْلَاحِ إِيلَاءٌ .
Ali, from his father, from Al Nowfaly, from Al Sakuny,
Abu Abdullah-asws has said: ‘A man came over to Amir Al-Momineen-asws, so he said, ‘O Amir Al-Momineen-asws! My wife breast-fed a boy and I said, ‘By Allah-azwj, I shall not go near you until you wean him’. So he-asws said: ‘There is not solemn oath in the reconciliation’.[225]
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 رَجُلٍ آلَى مِنِ امْرَأَتِهِ بَعْدَ مَا دَخَلَ بِهَا فَقَالَ إِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ وُقِفَ وَ إِنْ كَانَ بَعْدَ حِينٍ فَإِنْ فَاءَ فَلَيْسَ بِشَيْءٍ وَ هِيَ امْرَأَتُهُ وَ إِنْ عَزَمَ الطَّلَاقَ فَقَدْ عَزَمَ
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 a man who solemnly oathed from his wife after having slept with her. So he-asws said: ‘When four months pass by, he pause, even if it was after a while. So if he meets (reconciles) so it is not with anything, and she is (still) his wife, and if he is determined upon the divorced, so it is determined’.
وَ قَالَ الْإِيلَاءُ أَنْ يَقُولَ الرَّجُلُ لِامْرَأَتِهِ وَ اللَّهِ لَأَغِيضَنَّكِ [لَأَغِيظَنَّكِ] وَ لَأَسُوءَنَّكِ ثُمَّ يَهْجُرَهَا وَ لَا يُجَامِعَهَا حَتَّى تَمْضِيَ أَرْبَعَةُ أَشْهُرٍ فَإِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ فَقَدْ وَقَعَ الْإِيلَاءُ وَ يَنْبَغِي لِلْإِمَامِ أَنْ يُجْبِرَهُ عَلَى أَنْ يَفِيءَ أَوْ يُطَلِّقَ فَإِنْ فَاءَ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ وَ إِنْ عَزَمَ الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ.
And he said, ‘The solemn oath is that the man is saying to his wife, ‘By Allah-azwj, I shall constrict you (due to my anger with you), and worsen you’. Then he abandons her and does not go near her until four months pass by. So when four months pass by, so the solemn oath has occurred, and it is befitting for the Imam-asws that he-asws compels him upon that he either meets (reconciles) or divorces. [2:226] so if they meet, then Allah is surely Forgiving, Merciful [2:227] And if they have resolved upon the divorce, then Allah is surely Hearing, Knowing’.[226]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُؤْلِي يُوقَفُ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ فَإِنْ شَاءَ إِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ فَإِنْ عَزَمَ الطَّلَاقَ فَهِيَ وَاحِدَةٌ وَ هُوَ أَمْلَكُ بِرَجْعَتِهَا .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Abu Maryam,
(It has been narrated) from Abu Ja’far-asws having said: ‘The one with solemn oath is paused after the four months, so if he so desires to he [2:229] then keeps in good fellowship or lets go with kindness. So if the divorce is determines, so it is the one, and he is in control with reverting back to her’.[227]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْإِيلَاءِ مَا هُوَ فَقَالَ هُوَ أَنْ يَقُولَ الرَّجُلُ لِامْرَأَتِهِ وَ اللَّهِ لَا أُجَامِعُكِ كَذَا وَ كَذَا وَ يَقُولَ وَ اللَّهِ لَأَغِيضَنَّكِ [لَأَغِيظَنَّكِ] فَيُتَرَبَّصَ بِهَا أَرْبَعَةَ أَشْهُرٍ ثُمَّ يُؤْخَذُ فَيُوقَفُ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ فَإِنْ فَاءَ وَ هُوَ أَنْ يُصَالِحَ أَهْلَهُ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ وَ إِنْ لَمْ يَفِئْ جُبِرَ عَلَى أَنْ يُطَلِّقَ وَ لَا يَقَعُ طَلَاقٌ فِيمَا بَيْنَهُمَا وَ لَوْ كَانَ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ مَا لَمْ يَرْفَعْهُ إِلَى الْإِمَامِ
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and abu Al Abbas Muhammad Bin Ja’far, from Ayoub Bin Nuh, and Muhammad Bin Ismail, from al Fazl Bin Shzaan, and Humey Bin Ziyad, from Ibn Sama’at, altogether from Safwan, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the solemn oath, what is it?’ He-asws said: ‘It is if he, the man, is saying to his wife, ‘By Allah-azwj, I will not sleep with you such and such’, and he is saying, ‘By Allah-azwj, I shall constrict you (due to my anger with you)’. So she would be awaited with for four months, then he would be seized. So he would be paused after the four months, so if he meets, and it is that he reconciles with his wife, so Allah-azwj is most Forgiving and most Merciful; and if he does not meet, he would be compelled upon that he divorces her, and a divorce does not happen in what is between the two of them, even though it be after the four months, what has not been raised to the Imam-asws’.[228]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْمُؤْلِي إِذَا أَبَى أَنْ يُطَلِّقَ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَجْعَلُ لَهُ حَظِيرَةً مِنْ قَصَبٍ وَ يَحْبِسُهُ فِيهَا وَ يَمْنَعُهُ مِنَ الطَّعَامِ وَ الشَّرَابِ حَتَّى يُطَلِّقَ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman,
(It has been narrated) from Abu Abdullah-asws having said regarding the one who solemn oath when he refuses to divorce: ‘Amir Al-Momineen-asws had made an enclosure from canes, and imprisoned him in it, and prevented him from the food and the drink until he divorces’.[229]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ خَلَفِ بْنِ حَمَّادٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُؤْلِي إِمَّا أَنْ يَفِيءَ أَوْ يُطَلِّقَ فَإِنْ فَعَلَ وَ إِلَّا ضُرِبَتْ عُنُقُهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Khalaf Bin Hammad,
(It has been narrated) from Abu Abdullah-asws regarding the solemn oather, either he meets (reconciles) or he divorces. So if he does it, or else his neck is struck’.[230]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا غَاضَبَ الرَّجُلُ امْرَأَتَهُ فَلَمْ يَقْرَبْهَا مِنْ غَيْرِ يَمِينٍ أَرْبَعَةَ أَشْهُرٍ فَاسْتَعْدَتْ عَلَيْهِ فَإِمَّا أَنْ يَفِيءَ وَ إِمَّا أَنْ يُطَلِّقَ فَإِنْ تَرَكَهَا مِنْ غَيْرِ مُغَاضَبَةٍ أَوْ يَمِينٍ فَلَيْسَ بِمُؤْلٍ .
Ali Bin Ibrahim, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man is angered over his wife, so he does not go near her from without an oath for four months, so he would be disciplined over it. So either he meets (reconciles) or he divorces. So if he neglects her from other than anger, or an oath, so it is not a solemn oath’.[231]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ حَمْدَانَ الْقَلَانِسِيِّ عَنْ إِسْحَاقَ بْنِ بُنَانٍ عَنِ ابْنِ بَقَّاحٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا أَبَى الْمُؤْلِي أَنْ يُطَلِّقَ جَعَلَ لَهُ حَظِيرَةً مِنْ قَصَبٍ وَ أَعْطَاهُ رُبُعَ قُوتِهِ حَتَّى يُطَلِّقَ .
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: ‘Amir Al-Momineen-asws, when the solemn oather refused to divorce, he-asws made an enclosure from cane, and gave him a quarter of his provision until he divorces’.[232]
باب أَنَّهُ لَا يَقَعُ الْإِيلَاءُ إِلَّا بَعْدَ دُخُولِ الرَّجُلِ بِأَهْلِهِ
Chapter 57 – The solemn oath does not occur except after the sleeping of the man with his wife
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 يَقَعُ الْإِيلَاءُ إِلَّا عَلَى امْرَأَةٍ قَدْ دَخَلَ بِهَا زَوْجُهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, fom Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘The solemn oath does not occur except upon a man who had slept with her’.[233]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يُؤْلِي مِنِ امْرَأَتِهِ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَا يَقَعُ الْإِيلَاءُ حَتَّى يَدْخُلَ بِهَا .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘The man solemnly oath from his wife before he slept with her’. He-asws said: ‘The solemn oath does not occur until he sleeps with her’.[234]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ قَالَ لَا أَعْلَمُهُ إِلَّا عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ مُؤْلِياً حَتَّى يَدْخُلَ بِهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina who said, ‘I have no knowledge of it except from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘He does not happen to be a solemn oather until he sleeps with her’.[235]
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 سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَنْ رَجُلٍ آلَى مِنِ امْرَأَتِهِ وَ لَمْ يَدْخُلْ بِهَا قَالَ لَا إِيلَاءَ حَتَّى يَدْخُلَ بِهَا فَقَالَ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا حَلَفَ أَنْ لَا يَبْنِيَ بِأَهْلِهِ سَنَتَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ أَ كَانَ يَكُونُ إِيلَاءً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws was asked about a man who solemnly swore from his wife and did not sleep with her’. He-asws said: ‘There is no solemn oath until he sleeps with her’. So, he-asws said, ‘Do you not see that if a man were to oath that he would not make up with his wife for two years or more than that, would that be a solemn oath?’[236]
باب الرَّجُلِ يَقُولُ لِامْرَأَتِهِ هِيَ عَلَيْهِ حَرَامٌ
Chapter 58 – The man is saying to his wife that she is prohibited unto him
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ فَقَالَ لِي لَوْ كَانَ لِي عَلَيْهِ سُلْطَانٌ لَأَوْجَعْتُ رَأْسَهُ وَ قُلْتُ لَهُ اللَّهُ أَحَلَّهَا لَكَ فَمَا حَرَّمَهَا عَلَيْكَ إِنَّهُ لَمْ يَزِدْ عَلَى أَنْ كَذَبَ فَزَعَمَ أَنَّ مَا أَحَلَّ اللَّهُ لَهُ حَرَامٌ وَ لَا يَدْخُلُ عَلَيْهِ طَلَاقٌ وَ لَا كَفَّارَةٌ
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Muhammad Bin Sama’at, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about a man who says to his wife, ‘You are prohibited unto me’. So he-asws said to me: ‘If there was authority for me-asws upon him, I-asws would have pained his head, and said to him: ‘Allah-azwj has Made her Permissible for you, so what is prohibiting her unto you?’ It does not increase upon a lie if he claims that whatever Allah-azwj has Permitted for him is prohibited, and a divorce does not enter upon him, nor an expiation’.
فَقُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ ما أَحَلَّ اللَّهُ لَكَ فَجَعَلَ فِيهِ الْكَفَّارَةَ فَقَالَ إِنَّمَا حَرَّمَ عَلَيْهِ جَارِيَتَهُ مَارِيَةَ وَ حَلَفَ أَنْ لَا يَقْرَبَهَا فَإِنَّمَا جَعَلَ عَلَيْهِ الْكَفَّارَةَ فِي الْحَلْفِ وَ لَمْ يَجْعَلْ عَلَيْهِ فِي التَّحْرِيمِ .
So I said, ‘(What about) the Words of Allah-azwj Mighty and Majestic [66:1] O Prophet! Do not deny (yourself) that which Allah has made lawful for you, so He-azwj Made the expiation to be with regards to it?’ So he-asws said: ‘But rather he-saww forbid unto himself a slave girls Mariah (the Coptic), and swore that he-saww would not go near her. But rather the expiation was Made to be upon him-saww regarding the swear, and was not Made upon him-saww for the prohibition’.[237]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا تَقُولُ فِي رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ فَإِنَّا نُرْوَى بِالْعِرَاقِ أَنَّ عَلِيّاً ( عليه السلام ) جَعَلَهَا ثَلَاثاً فَقَالَ كَذَبُوا لَمْ يَجْعَلْهَا طَلَاقاً وَ لَوْ كَانَ لِي عَلَيْهِ سُلْطَانٌ لَأَوْجَعْتُ رَأْسَهُ ثُمَّ أَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّهَا لَكَ فَمَا ذَا حَرَّمَهَا عَلَيْكَ مَا زِدْتَ عَلَى أَنْ كَذَبْتَ فَقُلْتَ لِشَيْءٍ أَحَلَّهُ اللَّهُ لَكَ إِنَّهُ حَرَامٌ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said to him-asws, ‘What are you-asws saying regarding a man who says to his wife, ‘You are prohibited unto me’, for we are reporting at Al-Iraq that Ali-asws made it to be as three (divorces)?’ So he-asws said: ‘They are lying! He-asws did not make it to be as a divorce, and if there was an authority for me-asws over him, I-asws would pain his head, then I-asws would be saying that Allah-azwj Mighty and Majestic has Made her to be Permissible for you, so what is that which prohibits her unto you? It would not be any more a life if you were to say for something which Allah-azwj has Permitted it for you, that it is prohibited’.[238]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنْ أَبِي مَخْلَدٍ السَّرَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي شَبَّةُ بْنُ عَقَّالٍ بَلَغَنِي أَنَّكَ تَزْعُمُ أَنَّ مَنْ قَالَ مَا أَحَلَّ اللَّهُ عَلَيَّ حَرَامٌ أَنَّكَ لَا تَرَى ذَلِكَ شَيْئاً قُلْتُ أَمَّا قَوْلُكَ الْحِلُّ عَلَيَّ حَرَامٌ فَهَذَا أَمِيرُ الْمُؤْمِنِينَ الْوَلِيدُ جَعَلَ ذَلِكَ فِي أَمْرِ سَلَامَةَ امْرَأَتِهِ وَ أَنَّهُ بَعَثَ يَسْتَفْتِي أَهْلَ الْحِجَازِ وَ أَهْلَ الْعِرَاقِ وَ أَهْلَ الشَّامِ فَاخْتَلَفُوا عَلَيْهِ فَأَخَذَ بِقَوْلِ أَهْلِ الْحِجَازِ إِنَّ ذَلِكَ لَيْسَ بِشَيْءٍ .
Humeyd Bin Ziyad, from Ibn Sama’at, from Ibn Rabat, from Abu Makhlad,
(It has been narrated) from Abu Abdullah-asws having said: ‘Shabbat Bin Aqqal said to me-asws, ‘It has reached me that you-asws are claiming that the one who says, ‘what Allah-azwj has Permitted upon me is prohibited’, that you-asws do not see that as anything?’ I-asws said: ‘As for your words, ‘I have permitted upon me a prohibition’, so this is what Amir Al-Momineen-asws made that in the matter of Salama of his wife, and he had sent for a verdict to the people of Al-Hijaz, and the people of Al-Iraq, and people of Syria, so they differed over it. So he took to by the words of the people of Al-Hijaz that, that is not with anything’.[239]
حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ قَالَ لَيْسَ عَلَيْهِ كَفَّارَةٌ وَ لَا طَلَاقٌ .
Humeyd, from Ibn Sama’at, from Safwan, from Hareyz, from Muhammad Bin Muslim who said,
‘I said to Abu Abdullah-asws, ‘A man says to his wife, ‘You are prohibited unto me’’. He-asws said: ‘There is no expiation upon him, nor a divorce’.[240]
باب الْخَلِيَّةِ وَ الْبَرِيئَةِ وَ الْبَتَّةِ
Chapter 59 – The freed (woman), and the disavowed (woman), and the severed (woman)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَقُولُ لِامْرَأَتِهِ أَنْتِ مِنِّي خَلِيَّةٌ أَوْ بَرِيئَةٌ أَوْ بَتَّةٌ أَوْ حَرَامٌ قَالَ لَيْسَ بِشَيْءٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about the man who is saying to his wife, ‘You are, from me, free’, or ‘disavowed’, or ‘severed’, or ‘prohibited’’. He-asws said: ‘It is not with anything’.[241]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ مِنِّي بَائِنٌ وَ أَنْتِ مِنِّي خَلِيَّةٌ وَ أَنْتِ مِنِّي بَرِيئَةٌ قَالَ لَيْسَ بِشَيْءٍ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim, from his father, altogether from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about a man who says to his wife, ‘You are aside from me’, and ‘your are free from me’, and ‘you are disavowed from me’. He-asws said: ‘It is not with anything’.[242]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ خَلِيَّةٌ أَوْ بَرِيئَةٌ أَوْ بَتَّةٌ أَوْ حَرَامٌ قَالَ لَيْسَ بِشَيْءٍ .
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 says to his wife, ‘You are free from me’, or ‘disavowed from me’, or ‘prohibited’’. He-asws said: ‘It is not with anything’.[243]
باب الْخِيَارِ
Chapter 60 – The Choice
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ صَفْوَانَ وَ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْخِيَارِ فَقَالَ وَ مَا هُوَ وَ مَا ذَاكَ إِنَّمَا ذَاكَ شَيْءٌ كَانَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله).
Muhammad Bin Abu Abdullah, from Muawiya Bin Hukeym, from Safwan, and Ali Bin Al Hassan Bin Rabat, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about the choice, so he-asws said: ‘And what is it, and what is that? But rather, that is something which was for Rasool-Allah-saww’.[244]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ وَ ابْنِ رِبَاطٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي سَمِعْتُ أَبَاكَ يَقُولُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) خَيَّرَ نِسَاءَهُ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ فَلَمْ يُمْسِكْهُنَّ عَلَى طَلَاقٍ وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَبِنَّ فَقَالَ إِنَّ هَذَا حَدِيثٌ كَانَ يَرْوِيهِ أَبِي عَنْ عَائِشَةَ وَ مَا لِلنَّاسِ وَ لِلْخِيَارِ إِنَّمَا هَذَا شَيْءٌ خَصَّ اللَّهُ عَزَّ وَ جَلَّ بِهِ رَسُولَهُ ( صلى الله عليه وآله ) .
Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, and Ibn Rabat, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,
‘I said to Abu Abdullah-asws, ‘I heard your-asws father-asws saying that Rasool-Allah-saww (gave) a choice to his-saww wives, so they chose Allah-azwj and His-azwj Rasool-saww, so he-saww did not keep them upon a divorce, and had they chosen themselves, they would have been irrevocably divorced’. So he-asws said: ‘This is a Hadeeth which my-asws father-asws had reported about Ayesha. And what is for the people and the choice? But rather, this is something which Allah-azwj Mighty and Majestic Specialised His-azwj Rasool-saww with’.[245]
حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ خَيَّرَ امْرَأَتَهُ فَاخْتَارَتْ نَفْسَهَا بَانَتْ مِنْهُ قَالَ لَا إِنَّمَا هَذَا شَيْءٌ كَانَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) خَاصَّةً أُمِرَ بِذَلِكَ فَفَعَلَ وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَطَلَّقَهُنَّ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ أُمَتِّعْكُنَّ وَ أُسَرِّحْكُنَّ سَراحاً جَمِيلًا .
Humeyd, from Ibn Sama’at, from Ibn Rabat, from Ays Bin Al Qasim,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who (gave a) choice to his wife, so she chose herself to be irrevocably divorced from him’. He-asws said: ‘No! This is something which was for Rasool-Allah-saww in particular. He-saww was Commanded with that, so he-saww did it; and had they chosen themselves, they would have been divorced, and these are the Words of Allah-azwj Mighty and Majestic [33:28] O Prophet! Say to your wives: If you desire the life of the world and its adornment, then come, I will give you a provision and allow you to depart a goodly departing’.[246]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا تَقُولُ فِي رَجُلٍ جَعَلَ أَمْرَ امْرَأَتِهِ بِيَدِهَا قَالَ فَقَالَ وَلَّى الْأَمْرَ مَنْ لَيْسَ أَهْلَهُ وَ خَالَفَ السُّنَّةَ وَ لَمْ يُجِزِ النِّكَاحَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from haroun Bin Muslim, from one of our companions,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘What are you-asws saying regarding a man who made the matter of his wife to be in her hands?’ So he-asws said: ‘He has given the matter to the one who is not deserving of it, and he has opposed the Sunnah, and the marriage is not allowed’.[247]
باب كَيْفَ كَانَ أَصْلُ الْخِيَارِ
Chapter 61 – How was the origin of the choice
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنِفَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنْ مَقَالَةٍ قَالَتْهَا بَعْضُ نِسَائِهِ فَأَنْزَلَ اللَّهُ آيَةَ التَّخْيِيرِ فَاعْتَزَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِسَاءَهُ تِسْعاً وَ عِشْرِينَ لَيْلَةً فِي مَشْرَبَةِ أُمِّ إِبْرَاهِيمَ ثُمَّ دَعَاهُنَّ فَخَيَّرَهُنَّ فَاخْتَرْنَهُ فَلَمْ يَكُ شَيْئاً وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ كَانَتْ وَاحِدَةً بَائِنَةً
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara who said,
‘I heard Abu Ja’far-asws saying that Allah-azwj Mighty and Majestic Scorned for Rasool-Allah-saww due to the speech which one of his-saww wives said, so He-azwj Revealed the Verse of the Choice (33:28). So Rasool-Allah-saww detached from his-saww wives for twenty-nine nights in the watering place of Umm Ibrahim-as (Mariah the Coptic). Then he-saww called them over, so he-saww gave them a choice, so they chose him-saww. So nothing happened, and had they chosen themselves, even once, they would have been irrevocably divorced’.
قَالَ وَ سَأَلْتُهُ عَنْ مَقَالَةِ الْمَرْأَةِ مَا هِيَ قَالَ فَقَالَ إِنَّهَا قَالَتْ يَرَى مُحَمَّدٌ أَنَّهُ لَوْ طَلَّقَنَا أَنَّهُ لَا يَأْتِينَا الْأَكْفَاءُ مِنْ قَوْمِنَا يَتَزَّوَجُونَّا .
He (the narrator) said, ‘And I asked him-asws about the speech of the woman, and what it is?’ So he-asws said: ‘She said, ‘Muhammad-saww sees that if he-saww were to divorce us, the matches from our people would not come to us to marry us’.[248]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ ذَكَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ زَيْنَبَ قَالَتْ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تَعْدِلُ وَ أَنْتَ رَسُولُ اللَّهِ وَ قَالَتْ حَفْصَةُ إِنْ طَلَّقَنَا وَجَدْنَا أَكْفَاءَنَا فِي قَوْمِنَا فَاحْتُبِسَ الْوَحْيُ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) عِشْرِينَ يَوْماً
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,
‘Abu Abdullah-asws mentioned that Zaynab said to Rasool-Allah-saww, ‘You-saww are not being just and you-saww are Rasool-saww of Allah-azwj!’ And Hafsa said, ‘If you-saww were to divorce us, we would find our matches among our people’. So the Revelation was withheld (to Decide their matter) Rasool-Allah-saww for twenty days (as a punishment to those wives).
قَالَ فَأَنِفَ اللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ فَأَنْزَلَ يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ إِلَى قَوْلِهِ أَجْراً عَظِيماً
He-asws said: ‘So Allah-azwj Mighty and Majestic Condemned on behalf to His-azwj Rasoolsaw [33:28] O Prophet! Say to your wives: If you desire the life of the world and its adornment, then come – up to His-azwj Words [33:29] a mighty Recompense.
قَالَ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَبِنَّ وَ إِنِ اخْتَرْنَ اللَّهَ وَ رَسُولَهُ فَلَيْسَ بِشَيْءٍ .
He-asws said: ‘So they chose Allah-azwj and His-azwj Rasool-saww, and had they chosen themselves, they would have been irrevocably divorced, and since they chose Allah-azwj and His-azwj Rasool-saww, so it is not with anything’.[249]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ إِنَّ بَعْضَ نِسَاءِ النَّبِيِّ ( صلى الله عليه وآله ) قَالَتْ أَ يَرَى مُحَمَّدٌ أَنَّهُ إِنْ طَلَّقَنَا لَا نَجِدُ الْأَكْفَاءَ مِنْ قَوْمِنَا قَالَ فَغَضِبَ اللَّهُ عَزَّ وَ جَلَّ مِنْ فَوْقِ سَبْعِ سَمَاوَاتِهِ فَأَمَرَهُ فَخَيَّرَهُنَّ حَتَّى انْتَهَى إِلَى زَيْنَبَ بِنْتِ جَحْشٍ فَقَامَتْ وَ قَبَّلَتْهُ وَ قَالَتْ أَخْتَارُ اللَّهَ وَ رَسُولَهُ.
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Hammad Bin Usman, from Abdul A’ala Bin ayn who said,
‘I heard Abu Abdullah-asws saying that one of the wives of the Prophet-saww said, ‘Does Muhammad-saww view that if he-saww were to divorce us we would not find our matches from our people?’ So Allah-azwj Mighty and Majestic was Angered from above the seven skies. So He-azwj Commanded it, so he-saww gave them a choice until he-saww ended up with Zaynab Bint Jahash. So she stood up, and kissed him-saww and said, ‘I choose Allah-azwj and His-azwj Rasool-saww’.[250]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ زَيْنَبَ بِنْتَ جَحْشٍ قَالَتْ أَ يَرَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنْ خَلَّى سَبِيلَنَا أَنَّا لَا نَجِدُ زَوْجاً غَيْرَهُ وَ قَدْ كَانَ اعْتَزَلَ نِسَاءَهُ تِسْعاً وَ عِشْرِينَ لَيْلَةً فَلَمَّا قَالَتْ زَيْنَبُ الَّذِي قَالَتْ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ جَبْرَئِيلَ إِلَى مُحَمَّدٍ ( صلى الله عليه وآله ) فَقَالَ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ أُمَتِّعْكُنَّ الْآيَتَيْنِ كِلْتَيْهِمَا فَقُلْنَ بَلْ نَخْتَارُ اللَّهَ وَ رَسُولَهُ وَ الدَّارَ الْآخِرَةَ .
Humeyd Bin Ziyad, from Ibn Sama’at, from Ja’far Bin sama’at, from Dawood Bin Sirhan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Zaynab Bint Jahash said, ‘Does Muhammad-saww view that if he-saww were to free our way we would not find husbands other than him-saww?’ And he-saww had detached from his-saww wives for twenty-nine nights. So when Zaynab said which she said, Allah-azwj Mighty and Majestic Sent Jibraeel-as to Muhammad-saww, so he-as said [33:28] O Prophet! Say to your wives: If you desire the life of the world and its adornment, then come, I will give you a provision – both the two Verses. So they said, ‘But we choose Allah-azwj and His-azwj Rasool-saww and the House of the Hereafter’.[251]
عَنْهُ عَنِ الْحَسَنِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ زَيْنَبَ بِنْتَ جَحْشٍ قَالَتْ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تَعْدِلُ وَ أَنْتَ نَبِيٌّ فَقَالَ تَرِبَتْ يَدَاكِ إِذَا لَمْ أَعْدِلْ فَمَنْ يَعْدِلُ فَقَالَتْ دَعَوْتَ اللَّهَ يَا رَسُولَ اللَّهِ لِيَقْطَعَ يَدَيَّ فَقَالَ لَا وَ لَكِنْ لَتَتْرَبَانِ فَقَالَتْ إِنَّكَ إِنْ طَلَّقْتَنَا وَجَدْنَا فِي قَوْمِنَا أَكْفَاءَنَا فَاحْتُبِسَ الْوَحْيُ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) تِسْعاً وَ عِشْرِينَ لَيْلَةً
From him, from Al Hassan Bin Sama’at, from Wuheyb Bin Hafs, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘Zaynab Bin Jahash said to Rasool-Allah-saww, ‘You-saww are not being just and you-asws are a Prophet-saww’. So he-saww said: ‘Dust be on your hands! If I-saww am not just so who is just?’ So she said, ‘You-saww have supplicated, O Rasool-Allah-saww for my hands to be cut-off?’ So he-saww said: ‘No, but for them to be dusty’. So she said, ‘If you-saww were to divorce us, we would find our matches among our people’. So the Revelation was withheld from Rasool-Allah-saww for twenty-nine nights (to Decide their matter).
ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَأَنِفَ اللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ فَأَنْزَلَ يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها الْآيَتَيْنِ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ فَلَمْ يَكُ شَيْئاً وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَبِنَّ .
Then, Abu Ja’far-asws said: ‘So Allah-azwj Mighty and Majestic Condemned (them on behalf of) His-azwj Rasool-saww, so He-azwj Revealed [33:28] O Prophet! Say to your wives: If you desire the life of the world and its adornment – the two Verses. So they chose Allah-azwj and His-azwj Rasool-saww, so nothing occurred, and had they chosen themselves, they would have been irrevocably divorced’.[252]
وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ مِثْلَهُ .
And from him, from Abdullah Bin Jabala, from Ali Bin Abu Hamza, from Abu Baseer – similar to it.
وَ بِهَذَا الْإِسْنَادِ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ إِذَا خَيَّرَ امْرَأَتَهُ فَقَالَ إِنَّمَا الْخِيَرَةُ لَنَا لَيْسَ لِأَحَدٍ وَ إِنَّمَا خَيَّرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِمَكَانِ عَائِشَةَ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ وَ لَمْ يَكُنْ لَهُنَّ أَنْ يَخْتَرْنَ غَيْرَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .
And by this chain, from Yaqoub Bin Salim, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws regarding the man when he gives a choise to his wife. So he-asws said: ‘But rather, the choice is for us-asws and not for anyone (else), and rather Rasool-Allah-saww gave a choice to Ayesha at her place, so she chose Allah-azwj and His-azwj Rasool-saww, and it was not for her that she chooses other than Rasool-Allah-saww’.[253]
باب الْخُلْعِ
Chapter 62 – The Compensatory Divorce (Khul’a)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَحِلُّ خُلْعُهَا حَتَّى تَقُولَ لِزَوْجِهَا وَ اللَّهِ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أُطِيعُ لَكَ أَمْراً وَ لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ وَ لَأُوطِئَنَّ فِرَاشَكَ وَ لآَذَنَنَّ عَلَيْكَ بِغَيْرِإِذْنِكَ وَ قَدْ كَانَ النَّاسُ يُرَخِّصُونَ فِيمَا دُونَ هَذَا فَإِذَا قَالَتِ الْمَرْأَةُ ذَلِكَ لِزَوْجِهَا حَلَّ لَهُ مَا أَخَذَ مِنْهَا فَكَانَتْ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ بَاقِيَتَيْنِ وَ كَانَ الْخُلْعُ تَطْلِيقَةً
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: ‘Her Khul’a is not Permissible until she is saying to her husband, ‘By Allah-azwj, I will not fulfill a promise for you, and I will not obey you in a matter, and I will not wash myself for you from the sexual impurity, and I will settle (another) on your bed, and permit upon you without your permission’, and the people used to permit with regards to what is less than this. So when the woman says said to her husband, it is permissible for him whatever he takes from her. So she would be with him upon two remaining divorces, and Al-Khul’a is one divorce’.
وَ قَالَ يَكُونُ الْكَلَامُ مِنْ عِنْدِهَا وَ قَالَ لَوْ كَانَ الْأَمْرُ إِلَيْنَا لَمْ نُجِزْ طَلَاقاً إِلَّا لِلْعِدَّةِ .
And he-asws said: ‘And the speech has to happen from her’. And he-asws said: ‘If the matter was up to us-asws, we-asws would not allowed a divorce except for the waiting period’.[254]
وَ عَنْهُ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمُخْتَلِعَةِ فَقَالَ لَا يَحِلُّ لِزَوْجِهَا أَنْ يَخْلَعَهَا حَتَّى تَقُولَ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أُقِيمُ حُدُودَ اللَّهِ فِيكَ وَ لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ وَ لَأُوطِئَنَّ فِرَاشَكَ وَ لَأُدْخِلَنَّ بَيْتَكَ مَنْ تَكْرَهُ مِنْ غَيْرِ أَنْ تَعْلَمَ هَذَا وَ لَا يَتَكَلَّمُونَهُمْ وَ تَكُونُ هِيَ الَّتِي تَقُولُ ذَلِكَ فَإِذَا هِيَ اخْتَلَعَتْ فَهِيَ بَائِنٌ وَ لَهُ أَنْ يَأْخُذَ مِنْ مَالِهَا مَا قَدَرَ عَلَيْهِ وَ لَيْسَ لَهُ أَنْ يَأْخُذَ مِنَ الْمُبَارِئَةِ كُلَّ الَّذِي أَعْطَاهَا .
And from him, from his father, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, altogether from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about the woman divorced by Khul’a. So he-asws said: ‘It is not Permissible for her that he divorces her by Khul’a until she is saying, ‘I shall neither fulfill a vow for you, nor establish Limits of Allah-azwj with regards to you, nor will I wash myself for you from the sexual impurity, and will settle (another) on your bed, and will let enter your house the one whom you dislike from others. If this is known, and he is not speaking these, and she is the one (who is) speaking that, so then she is a woman divorced by Khul’a. So she is irrevocably divorced, and for him is that he takes from her wealth whatever he is able to, and it is not for him that he takes from the disavowed woman everything which he had given her’.[255]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُخْتَلِعَةُ الَّتِي تَقُولُ لِزَوْجِهَا اخْلَعْنِي وَ أَنَا أُعْطِيكَ مَا أَخَذْتُ مِنْكَ فَقَالَ لَا يَحِلُّ لَهُ أَنْ يَأْخُذَ مِنْهَا شَيْئاً حَتَّى تَقُولَ وَ اللَّهِ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أُطِيعُ لَكَ أَمْراً وَ لآَذَنَنَّ فِي بَيْتِكَ بِغَيْرِ إِذْنِكَ وَ لَأُوطِئَنَّ فِرَاشَكَ غَيْرَكَ فَإِذَا فَعَلَتْ ذَلِكَ مِنْ غَيْرِ أَنْ يَعْلَمَهَا حَلَّ لَهُ مَا أَخَذَ مِنْهَا وَ كَانَتْ تَطْلِيقَةً بِغَيْرِ طَلَاقٍ يَتْبَعُهَا فَكَانَتْ بَائِناً بِذَلِكَ وَ كَانَ خَاطِباً مِنَ الْخُطَّابِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said, ‘The woman divorced by Khul’a is the one who is saying to her husband, ‘Detach from me, and I will give you whatever I have taken from you’. He-asws said: ‘It is not Permissible for him that he takes anything from her until she is saying, ‘By Allah-azwj, I will not fulfill a vow for you, and will not obey you in a matter, and will permit in your house without your permission, and will settle in your bed other than you’. So when she does that from without him knowing it (forcing her), it is permissible for him whatever he takes from her, and it would be a divorce without a divorce following it. So she would be irrevocably divorced by that, and he would be a proposer from the proposers’.[256]
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 إِذَا خَلَعَ الرَّجُلُ امْرَأَتَهُ فَهِيَ وَاحِدَةٌ بَائِنَةٌ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ لَا يَحِلُّ لَهُ أَنْ يَخْلَعَهَا حَتَّى تَكُونَ هِيَ الَّتِي تَطْلُبُ ذَلِكَ مِنْهُ مِنْ غَيْرِ أَنْ يُضِرَّ بِهَا وَ حَتَّى تَقُولَ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ وَ لَأُدْخِلَنَّ بَيْتَكَ مَنْ تَكْرَهُ وَ لَأُوطِئَنَّ فِرَاشَكَ وَ لَا أُقِيمُ حُدُودَ اللَّهِ فَإِذَا كَانَ هَذَا مِنْهَا فَقَدْ طَابَ لَهُ مَا أَخَذَ مِنْهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man divorces his wife by Khul’a so it is one (divorce). She would be irrevocably divorced and he a proposer from the proposers, and it is not permissible for him that he divorces her by Khul’a until she happens to be the one who seeks that from him from without him having beaten her, and until she is saying, ‘I shall not fulfill a vow for you, nor wash for you from sexual impurity, and will let enter your house the one whom you dislike, and let settle (another) in your bed, and will not establish the Limits of Allah-azwj’. So when this is from her, so it is suitable for him what he takes from her’.[257]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ يَحِلُّ خُلْعُهَا حَتَّى تَقُولَ لِزَوْجِهَا ثُمَّ ذَكَرَ مِثْلَ مَا ذَكَرَ أَصْحَابُهُ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ قَدْ كَانَ يُرَخَّصُ لِلنِّسَاءِ فِيمَا هُوَ دُونَ هَذَا فَإِذَا قَالَتْ لِزَوْجِهَا ذَلِكَ حَلَّ خُلْعُهَا وَ حَلَّ لِزَوْجِهَا مَا أَخَذَ مِنْهَا وَ كَانَتْ عَلَى تَطْلِيقَتَيْنِ بَاقِيَتَيْنِ وَ كَانَ الْخُلْعُ تَطْلِيقَةً وَ لَا يَكُونُ الْكَلَامُ إِلَّا مِنْ عِنْدِهَا ثُمَّ قَالَ لَوْ كَانَ الْأَمْرُ إِلَيْنَا لَمْ يَكُنِ الطَّلَاقُ إِلَّا لِلْعِدَّةِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Her Khul’a divorce is not Permissible until she is saying to her husband’ – them mentioned similar to what his companion mentioned – then Abu Abdullah-asws said: ‘And it was permitted for the women with regards to what is less than this. So when she says that to her husband, her Khul’a is permitted and it is permissible for her husband what he takes from her, and she would be upon two remaining divorces, and Al-Khul’a is one divorce, and the speech cannot happen to be except from her’. Then he-asws said: ‘If the matter was up to us-asws, the divorce would not take place except to the waiting period’.[258]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قَالَتِ الْمَرْأَةُ لِزَوْجِهَا جُمْلَةَ لَا أُطِيعُ لَكَ أَمْراً مُفَسَّراً أَوْ غَيْرَ مُفَسَّرٍ حَلَّ لَهُ مَا أَخَذَ مِنْهَا وَ لَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘When the woman says to him the sentence, ‘I will not obey you in a matter’, be it explained or not explained, it is permissible for him what he takes from her, and it is not for him, a reversion back to her’.[259]
وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْخُلْعُ وَ الْمُبَارَاةُ تَطْلِيقَةٌ بَائِنٌ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .
And by his chain,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Khul’a and the disavowing is an irrevocable divorce, and he is a proposer from the proposers’.[260]
حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قَالَتِ الْمَرْأَةُ وَ اللَّهِ لَا أُطِيعُ لَكَ أَمْراً مُفَسَّراً أَوْ غَيْرَ مُفَسَّرٍ حَلَّ لَهُ مَا أَخَذَ مِنْهَا وَ لَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ .
Humeyd, from Ibn Sama’at, from Abdullah Bin Jabala, from Jameel, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘When the woman says, ‘By Allah-azwj, I will not obey a matter for you’, be it explained or without explanation, it is permissible for him what he takes from her, and there is no right of reversion for him to her’.[261]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ أَنَّ جَمِيلًا شَهِدَ بَعْضَ أَصْحَابِنَا وَ قَدْ أَرَادَ أَنْ يَخْلَعَ ابْنَتَهُ مِنْ بَعْضِ أَصْحَابِنَا فَقَالَ جَمِيلٌ لِلرَّجُلِ مَا تَقُولُ رَضِيْتَ بِهَذَا الَّذِي أَخَذْتَ وَ تَرَكْتَهَا فَقَالَ نَعَمْ فَقَالَ لَهُمْ جَمِيلٌ قُومُوا فَقَالُوا يَا أَبَا عَلِيٍّ لَيْسَ تُرِيدُ يَتْبَعُهَا الطَّلَاقُ قَالَ لَا قَالَ وَ كَانَ جَعْفَرُ بْنُ سَمَاعَةَ يَقُولُ يَتْبَعُهَا الطَّلَاقُ فِي الْعِدَّةِ وَ يَحْتَجُّ بِرِوَايَةِ مُوسَى بْنِ بَكْرٍ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ قَالَ عَلِيٌّ ( عليه السلام ) الْمُخْتَلِعَةُ يَتْبَعُهَا الطَّلَاقُ مَا دَامَتْ فِي الْعِدَّةِ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ja’far Bin Sama’at that,
‘Jameel kept one of our companions as a witness and he intended to detach (Kul’a) his daughter from one of our companions. So Jameel said to the man, ‘What are you saying by this which you have taken, and you leave her?’ So he said, ‘Yes’. So Jameel said to them, ‘Arise you all!’ They said, ‘O Abu Ali! Do you not want the divorce to follow it?’ He said, ‘No, and I heard Ja’far Bin Sama’at saying, ‘The divorce would follow it during the waiting period, and he argued by a report of Musa Bin Bakr, from Al-Abd Al Salih-asws (7th Imam-asws) having said: ‘Ali-asws said: ‘The woman divorced by Khul’a, the divorce would follow it for as long as she is in her waiting period’.[262]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْمُخْتَلِعَةِ إِنَّهَا لَا تَحِلُّ لَهُ حَتَّى تَتُوبَ مِنْ قَوْلِهَا الَّذِي قَالَتْ لَهُ عِنْدَ الْخُلْعِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,
(It has been narrated) from Abu Abdullah-asws having said regarding the woman divorced by Khul’a: ‘She is not permissible for him until she repents from her words which she said to him during the Khul’a’.[263]
باب الْمُبَارَاةِ
Chapter 63 – The Divorce of disavowment by payment (Al-Mubarat)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمُبَارَاةِ كَيْفَ هِيَ فَقَالَ يَكُونُ لِلْمَرْأَةِ شَيْءٌ عَلَى زَوْجِهَا مِنْ صَدَاقٍ أَوْ مِنْ غَيْرِهِ وَ يَكُونُ قَدْ أَعْطَاهَا بَعْضَهُ فَيَكْرَهُ كُلُّ وَاحِدٍ مِنْهُمَا فَتَقُولُ الْمَرْأَةُ لِزَوْجِهَا مَا أَخَذْتُ مِنْكَ فَهُوَ لِي وَ مَا بَقِيَ عَلَيْكَ فَهُوَ لَكَ وَ أُبَارِئُكَ فَيَقُولُ الرَّجُلُ لَهَا فَإِنْ أَنْتِ رَجَعْتِ فِي شَيْءٍ مِمَّا تَرَكْتِ فَأَنَا أَحَقُّ بِبُضْعِكِ .
Ali Bin Ibrahim, from his father, and a number of our companions, from Ahmad Bin Muhammad Bin Khalid, altogether from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about the Al-Mubaraat, how is it?’ So he-asws said; ‘There happens to be something for the woman upon her husband, from a dower or from something else, and it so happens that he had given her part of it. So each one of them dislike it (the marriage tie). So the woman is saying to her husband, ‘Whatever I have taken from you, so it is for me, and whatever remains upon you is for you, and I disavow from you’. So the man is saying to her, ‘So if you were to retract with regards to something from what you have left, so I would be more rightful with coupling with you’.[264]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُبَارِئَةُ يُؤْخَذُ مِنْهَا دُونَ الصَّدَاقِ وَ الْمُخْتَلِعَةُ يُؤْخَذُ مِنْهَا مَا شَاءَ أَوْ مَا تَرَاضَيَا عَلَيْهِ مِنْ صَدَاقٍ أَوْ أَكْثَرَ وَ إِنَّمَا صَارَتِ الْمُبَارِئَةُ يُؤْخَذُ مِنْهَا دُونَ الْمَهْرِ وَ الْمُخْتَلِعَةُ يُؤْخَذُ مِنْهَا مَا شَاءَ لِأَنَّ الْمُخْتَلِعَةَ تَعْتَدِي فِي الْكَلَامِ وَ تَكَلَّمُ بِمَا لَا يَحِلُّ لَهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The woman divorced by Al-Mubaraat – he takes from her less than the dower, and the woman divorced by Al-Khul’a, he takes from her whatever he so desires to, or what she is pleased over it, from a dower or more. But rather, Al-Mubaraat became such that he takes from her less than the dower, and the Khul’a he takes from her whatever he so desires to, because the woman divorced by Al-Khul’a exceeded in the speech and she spoke with what is not permissible for her’.[265]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ بَارَأَتْ امْرَأَةٌ زَوْجَهَا فَهِيَ وَاحِدَةٌ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,
‘Abu Abdullah-asws said: ‘The disavowment of a woman from her husband, so it is once and he is a proposer from the proposers’.[266]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ قَالَتْ لِزَوْجِهَا لَكَ كَذَا وَ كَذَا وَ خَلِّ سَبِيلِي فَقَالَ هَذِهِ الْمُبَارَاةُ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about a woman who said to her husband, ‘For you is such and such, and free my way’. So he-asws said: ‘This is Al-Mubaraat’.[267]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ سُفْيَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُبَارَاةُ تَقُولُ الْمَرْأَةُ لِزَوْجِهَا لَكَ مَا عَلَيْكَ وَ اتْرُكْنِي أَوْ تَجْعَلُ لَهُ مِنْ قِبَلِهَا شَيْئاً فَيَتْرُكُهَا إِلَّا أَنَّهُ يَقُولُ فَإِنِ ارْتَجَعْتِ فِي شَيْءٍ فَأَنَا أَمْلَكُ بِبُضْعِكِ وَ لَا يَحِلُّ لِزَوْجِهَا أَنْ يَأْخُذَ مِنْهَا إِلَّا الْمَهْرَ فَمَا دُونَهُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Abu Al Abbas Muhammad Bin Ja’far, from Ayoub Bin Nuh, and Humeyd Bin Ziyad, from Ibn Sama’at, altogether, from Sufyan, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Al-Mubaraat – the woman is saying to her husband, ‘For you is what (debt) is upon you, and leave me’, or she makes something from her to be for him, so he leaves her, except that he is saying, ‘So if you retract with regards to something, so I am in control with coupling with you’, and it is not permissible for her husband that he takes from her except for the dower, so whatever is less than it’.[268]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُبَارِئَةُ تَقُولُ لِزَوْجِهَا لَكَ مَا عَلَيْكَ وَ بَارِئْنِي وَ يَتْرُكُهَا قَالَ قُلْتُ فَيَقُولُ لَهَا فَإِنِ ارْتَجَعْتِ فِي شَيْءٍ فَأَنَا أَمْلَكُ بِبُضْعِكِ قَالَ نَعَمْ .
Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said, ‘Al-Mubaraat – She is saying to her husband, ‘For you is what (debt) is upon you, and disavow me’, and he leaves her’. I said, ‘So he is saying to her, ‘So if you retract with regards to something, so I am in control with coupling with you?’ He-asws said: ‘Yes’.[269]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الْمَرْأَةِ تُبَارِئُ زَوْجَهَا أَوْ تَخْتَلِعُ مِنْهُ بِشَاهِدَيْنِ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ هَلْ تَبِينُ مِنْهُ فَقَالَ إِذَا كَانَ ذَلِكَ عَلَى مَا ذَكَرْتَ فَنَعَمْ قَالَ قُلْتُ قَدْ رُوِيَ لَنَا أَنَّهَا لَا تَبِينُ مِنْهُ حَتَّى يَتْبَعَهَا الطَّلَاقُ قَالَ فَلَيْسَ ذَلِكَ إِذاً خُلْعاً فَقُلْتُ تَبِينُ مِنْهُ قَالَ نَعَمْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail who said,
‘I asked Abu Al-Hassan Al-Reza-asws about the woman who disavows (rejects) from her husband or divorced by Al-Khul’a from him, with two witnesses, upon purity from without union, would she be irrevocably divorced from him?’ So he-asws said: ‘If it was upon what you have mentioned, so yes’. I said, ‘It has been reported for us that she is not irrevocably divorced from him until the divorce follows it’. He-asws said: ‘So that then is not Al-Khul’a’. So I said, ‘She is irrevocably divorced from him?’ He-asws said: ‘Yes’.[270]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَكُونُ خُلْعٌ أَوْ مُبَارَاةٌ إِلَّا بِطُهْرٍ فَقَالَ لَا يَكُونُ إِلَّا بِطُهْرٍ .
Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, altogether from Safwan, from Abdul Rahman Bin Al Hajjaj who said,
‘I asked Abu Abdullah-asws, ‘Does either Al-Khul’a or Al-Mubaraat happen except by purity?’ So he-asws said: ‘It does not happen except by purity (from menstruation)’.[271]
صَفْوَانُ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) وَ صَفْوَانُ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ طَلَاقٌ وَ لَا تَخْيِيرٌ وَ لَا مُبَارَاةٌ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشُهُودٍ .
Safwan, from Abdullah Bin Muskan, from Muhammad Bin Muslim, from Abu Ja’far-asws, and Safwan, from Anbasa Bin Mus’ab, from Sama’at,
(It has been narrated) from Abu Abdullah-asws having said: ‘A divorce does not happen, nor the choice, nor Al-Mubaraat, except upon purity from without union, with witnesses’.[272]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لَا طَلَاقَ وَ لَا خُلْعَ وَ لَا مُبَارَاةَ وَ لَا خِيَارَ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’la, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘There is neither a divorce, nor a Khul’a, nor a Mubaraat, nor choice, except upon purity from without union’.[273]
باب عِدَّةِ الْمُخْتَلِعَةِ وَ الْمُبَارِئَةِ وَ نَفَقَتِهِمَا وَ سُكْنَاهُمَا
Chapter 64 – Waiting period of the women divorced by Al-Khul’a, and Al-Mubaraat, and their expenses, and their dwelling
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الْمُخْتَلِعَةِ مِثْلُ عِدَّةِ الْمُطَلَّقَةِ وَ خُلْعُهَا طَلَاقُهَا .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘A waiting period of the woman divorced by Al-Khul’a is similar to a waiting period of the divorced woman, and her Khul’a is her divorce’.[274]
وَ بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُمَتَّعُ الْمُخْتَلِعَةُ .
And by his chain, from Ahmad Bin Muhammad, from Abdul Kareem, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Do not provide for the woman divorced by Al-Khul’a’.[275]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ الْمُخْتَلِعَةُ لَا تُمَتَّعُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘The woman divorced by Al-Khul’a is not to be provided for’.[276]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ عِدَّةِ الْمُخْتَلِعَةِ كَمْ هِيَ قَالَ عِدَّةُ الْمُطَلَّقَةِ وَ لْتَعْتَدَّ فِي بَيْتِهَا وَ الْمُبَارِئَةُ بِمَنْزِلَةِ الْمُخْتَلِعَةِ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban, from Zurara who said,
‘I asked Abu Ja’far-asws about a waiting period of the woman divorced by Al-Khul’a, how much is it?’ He-asws said: ‘A waiting period of the divorced woman, and let her wait in her house; and a woman divorced by Al-Mubaraat is as the status of the woman divorced by Al-Khul’a’.[277]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الْمُخْتَلِعَةِ عِدَّةُ الْمُطَلَّقَةِ وَ خُلْعُهَا طَلَاقُهَا قَالَ
Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘A waiting period of the woman divorced by Al-Khul’a is a waiting period of the divorced woman, and her Khul’a is her divorce’.
وَ سَأَلْتُهُ هَلْ تُمَتَّعُ بِشَيْءٍ قَالَ لَا .
And I asked him-asws, ‘Would she be provided with something?’ He-asws said: ‘No’.[278]
حُمَيْدٌ عَنِ الْحَسَنِ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُخْتَلِعَةِ قَالَ عِدَّتُهَا عِدَّةُ الْمُطَلَّقَةِ وَ تَعْتَدُّ فِي بَيْتِهَا وَ الْمُخْتَلِعَةُ بِمَنْزِلَةِ الْمُبَارِئَةِ .
Humeyd, from Al Hassan, from Ja’far Bin Sama’at, from Dawood Bin Sirham,
(It has been narrated) from Abu Abdullah-asws regarding the woman divorced by Al-Khul’a. He-asws said: ‘Her waiting period is a waiting period of the divorced woman, and she would wait in her house, and the woman divorced by Al-Khul’a is as the status of a woman divorced by Al-Mubaraat’.[279]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ وَ صَفْوَانَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُخْتَلِعَةُ لَا سُكْنَى لَهَا وَ لَا نَفَقَةَ .
Humeyd Bin Ziyad, from Al Hassan, from Muhammad Bin Ziyad, and Safwan, from Rafa’at,
(It has been narrated) from Abu Abdullah-asws having said: ‘The woman divorced by Al-Khul’a, there is neither (a provision of) a dwelling for her nor expenses’.[280]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِكُلِّ مُطَلَّقَةٍ مُتْعَةٌ إِلَّا الْمُخْتَلِعَةَ فَإِنَّهَا اشْتَرَتْ نَفْسَهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Barqy, from Abu Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘For every divorced woman is a provision except for the woman divorced by Al-Khul’a, for she has bought herself’.[281]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍعَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اخْتَلَعَتْ مِنْهُ امْرَأَتُهُ أَ يَحِلُّ لَهُ أَنْ يَخْطُبَ أُخْتَهَا مِنْ قَبْلِ أَنْ تَنْقَضِيَ عِدَّةُ الْمُخْتَلِعَةِ قَالَ نَعَمْ قَدْ بَرِئَتْ عِصْمَتُهَا مِنْهُ وَ لَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man whose wife divorced herself by Khul’a from him, is it permissible for him that he proposes to her sister from before she has fulfilled her waiting period?’ He-asws said: ‘Yes, she has disavowed her marriage from him and there is no reversion for him to her’.[282]
باب النُّشُوزِ
Chapter 65 – The disharmony
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً فَقَالَ إِذَا كَانَ كَذَلِكَ فَهَمَّ بِطَلَاقِهَا قَالَتْ لَهُ أَمْسِكْنِي وَ أَدَعَ لَكَ بَعْضَ مَا عَلَيْكَ وَ أُحَلِّلَكَ مِنْ يَوْمِي وَ لَيْلَتِي حَلَّ لَهُ ذَلِكَ وَ لَا جُنَاحَ عَلَيْهِمَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,
‘I asked Abu Al-Hassan-asws about the Words of Allah-azwj Mighty and Majestic [4:128] And if a woman fears from her husband, either cruelty or desertion. So he-asws said: ‘When it was like that, so he thinks of divorcing her, she says to him, ‘Keep me, and I shall leave part of what is upon you (dower), and waive for you from my days and my nights, that would be permissible for him, and there is no blame upon both of them’.[283]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً فَقَالَ هِيَ الْمَرْأَةُ تَكُونُ عِنْدَ الرَّجُلِ فَيَكْرَهُهَا فَيَقُولُ لَهَا إِنِّي أُرِيدُ أَنْ أُطَلِّقَكِ فَتَقُولُ لَهُ لَا تَفْعَلْ إِنِّي أَكْرَهُ أَنْ تُشْمَتَ بِي وَ لَكِنِ انْظُرْ فِي لَيْلَتِي فَاصْنَعْ بِهَا مَا شِئْتَ وَ مَا كَانَ سِوَى ذَلِكَ مِنْ شَيْءٍ فَهُوَ لَكَ وَ دَعْنِي عَلَى حَالَتِي فَهُوَ قَوْلُهُ تَبَارَكَ وَ تَعَالَى فَلا جُناحَ عَلَيْهِما أَنْ يُصْلِحا بَيْنَهُما صُلْحاً وَ هُوَ هَذَا الصُّلْحُ .
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 Words of Allah-azwj Mighty and Majestic [4:128] And if a woman fears from her husband, either cruelty or desertion, so he-asws said: ‘She is the woman who happens to be with the man, so they both dislike each other. So he is saying to her, ‘I want to divorce you’. So she is saying to him, ‘Do not do it. I dislike it that I would be gloated with, but I would waive my night, so do with it whatever you so desire to, and whatever is besides that from anything, so it is for you, and leave me upon my state’. So these are the Words of the Blessed and High [4:128] there is not blame on them both, if they effect a reconciliation between them, so it is this reconciliation’.[284]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ الْحُسَيْنِ بْنِ هَاشِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً قَالَ هَذَا تَكُونُ عِنْدَهُ الْمَرْأَةُ لَا تُعْجِبُهُ فَيُرِيدُ طَلَاقَهَا فَتَقُولُ لَهُ أَمْسِكْنِي وَ لَا تُطَلِّقْنِي وَ أَدَعَ لَكَ مَا عَلَى ظَهْرِكَ وَ أُعْطِيَكَ مِنْ مَالِي وَ أُحَلِّلَكَ مِنْ يَوْمِي وَ لَيْلَتِي فَقَدْ طَابَ ذَلِكَ لَهُ كُلُّهُ .
Humeyd Bin Ziyad, from Ibn Sama’at, from Al Husayn Bin Hashim, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [4:128] And if a woman fears from her husband, either cruelty or desertion. He-asws said: ‘This is where the woman happens to be with him who does not get attracted her, so he wants to divorce her. So she is saying to him, ‘Keep me and do not divorce me, and I will leave for you what is upon your back (dower), and give you from my wealth, and free you from my day and my night’, so all that is agreeable to him’.[285]
باب الْحَكَمَيْنِ وَ الشِّقَاقِ
Chapter 66 – The two judges and the discord
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ خِفْتُمْ شِقاقَ بَيْنِهِما فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها فَقَالَ يَشْتَرِطُ الْحَكَمَانِ إِنْ شَاءَا فَرَّقَا وَ إِنْ شَاءَا جَمَعَا فَفَرَّقَا أَوْ جَمَعَا جَازَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,
‘I asked Al Abd Al-Salih-asws (7th Imam-asws) about the Words of Allah-azwj Mighty and Majestic [4:35] And if you fear a discord between the two, then appoint a judge from his family and a judge from her family. So he-asws said: ‘The two judges stipulate (specify) that if they so desire to they would separate them, and if they so desire to they would gather them. So, whether they separate or gather, it is allowed’.[286]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ لَيْسَ لِلْحَكَمَيْنِ أَنْ يُفَرِّقَا حَتَّى يَسْتَأْمِرَا الرَّجُلَ وَ الْمَرْأَةَ وَ يَشْتَرِطَا عَلَيْهِمَا إِنْ شِئْنَا جَمَعْنَا وَ إِنْ شِئْنَا فَرَّقْنَا فَإِنْ جَمَعَا فَجَائِزٌ فَإِنْ فَرَّقَا فَجَائِزٌ .
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 Words of Allah-azwj Mighty and Majestic [4:35] then appoint a judge from his family and a judge from her family. He-asws said: ‘It is not for the two judges that they separate them until the man and the woman instruct them and they (two judges) stipulate upon them both, ‘If we so desire to we would get you two together, and if we so desire to we would separate you both’. So if they gather them both, it is allowed, and if they separate them both, it is allowed’.[287]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ الْحَكَمَانِ يَشْتَرِطَانِ إِنْ شَاءَا فَرَّقَا وَ إِنْ شَاءَا جَمَعَا فَإِنْ جَمَعَا فَجَائِزٌ وَ إِنْ فَرَّقَا فَجَائِزٌ
Humeyd Bin Ziyad, from Ibn Sama’at, from Abdullah Bin Jabala, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [4:35] then appoint a judge from his family and a judge from her family. He-asws said: ‘The two judges would stipulate, ‘If we so desire to we would separate, and if we so desire to we would gather’. So if they gather them both, it is allowed, and if they separate them, it is allowed’.[288]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها أَ رَأَيْتَ إِنِ اسْتَأْذَنَ الْحَكَمَانِ فَقَالَا لِلرَّجُلِ وَ الْمَرْأَةِ أَ لَيْسَ قَدْ جَعَلْتُمَا أَمْرَكُمَا إِلَيْنَا فِي الْإِصْلَاحِ وَ التَّفْرِيقِ فَقَالَ الرَّجُلُ وَ الْمَرْأَةُ نَعَمْ فَأَشْهَدَا بِذَلِكَ شُهُوداً عَلَيْهِمَا أَ يَجُوزُ تَفْرِيقُهُمَا عَلَيْهِمَا قَالَ نَعَمْ وَ لَكِنْ لَا يَكُونُ إِلَّا عَلَى طُهْرٍ مِنَ الْمَرْأَةِ مِنْ غَيْرِ جِمَاعٍ مِنَ الزَّوْجِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Sama’at who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [4:35] then appoint a judge from his family and a judge from her family, ‘What is your-asws view if the two judges seek permission, so they both say to the man and the woman, ‘Is it not that you have both made your matter to us regarding the reconciliation, and the separation?’ So the man and the woman say, ‘Yes’. So witnessed bear witness with that upon them both. Is their separating them allowed?’ He-asws said: ‘Yes, but it does not happen except upon purity from the woman, from without union from the husband’.
قِيلَ لَهُ أَ رَأَيْتَ إِنْ قَالَ أَحَدُ الْحَكَمَيْنِ قَدْ فَرَّقْتُ بَيْنَهُمَا وَ قَالَ الْآخَرُ لَمْ أُفَرِّقْ بَيْنَهُمَا فَقَالَ لَا يَكُونُ تَفْرِيقٌ حَتَّى يَجْتَمِعَا جَمِيعاً عَلَى التَّفْرِيقِ فَإِذَا اجْتَمَعَا عَلَى التَّفْرِيقِ جَازَ تَفْرِيقُهُمَا .
It was said to him-asws, ‘What is your-asws view if one of the two judges has effected separation between the two, and the other one says, ‘I will not affect separation between them both’. So he-asws said: ‘Separation does not happen until they both agree upon the separation. So when they are both gathered upon the separation, their separation is allowed’.[289]
وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ غَيْرِهِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ لَيْسَ لِلْحَكَمَيْنِ أَنْ يُفَرِّقَا حَتَّى يَسْتَأْمِرَا .
And from him, from Abdullah Bin Jabala, and someone else, from Al A’ala, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws), said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [4:35] then appoint a judge from his family and a judge from her family. He-asws said: ‘It is not for the two judges that they effect separation until they are instructed for it’.[290]
باب الْمَفْقُودِ
Chapter 67 – The lost
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْمَفْقُودِ فَقَالَ الْمَفْقُودُ إِذَا مَضَى لَهُ أَرْبَعُ سِنِينَ بَعَثَ الْوَالِي أَوْ يَكْتُبُ إِلَى النَّاحِيَةِ الَّتِي هُوَ غَائِبٌ فِيهَا فَإِنْ لَمْ يُوجَدْ لَهُ أَثَرٌ أَمَرَ الْوَالِي وَلِيَّهُ أَنْ يُنْفِقَ عَلَيْهَا فَمَا أَنْفَقَ عَلَيْهَا فَهِيَ امْرَأَتُهُ
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 about the lost one. So he-asws said: ‘The lost one, where there pass by four years for him, the ruler should write to the area in which he disappeared in. So if no trace is found for him, the ruler would order his guardian that he should spend upon her. So whatever he spends upon her, she is his wife’.
قَالَ قُلْتُ فَإِنَّهَا تَقُولُ فَإِنِّي أُرِيدُ مَا تُرِيدُ النِّسَاءُ قَالَ لَيْسَ ذَلِكَ لَهَا وَ لَا كَرَامَةَ فَإِنْ لَمْ يُنْفِقْ عَلَيْهَا وَلِيُّهُ أَوْ وَكِيلُهُ أَمَرَهُ أَنْ يُطَلِّقَهَا فَكَانَ ذَلِكَ عَلَيْهَا طَلَاقاً وَاجِباً .
He (the narrator) said, ‘I said, ‘Suppose she is saying, ‘I want what the women want’. He-asws said: ‘That is not for her, nor is it honourable. So if his guardian or his representative does not spend upon her, he would be instructed to divorce her, so that would be an Obligatory divorce for her’.[291]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَفْقُودِ كَيْفَ يُصْنَعُ بِامْرَأَتِهِ قَالَ مَا سَكَتَتْ عَنْهُ وَ صَبَرَتْ يُخَلَّى عَنْهَا فَإِنْ هِيَ رَفَعَتْ أَمْرَهَا إِلَى الْوَالِي أَجَّلَهَا أَرْبَعَ سِنِينَ ثُمَّ يَكْتُبُ إِلَى الصُّقْعِ الَّذِي فُقِدَ فِيهِ فَلْيُسْأَلْ عَنْهُ فَإِنْ خُبِّرَ عَنْهُ بِحَيَاةٍ صَبَرَتْ وَ إِنْ لَمْ يُخْبَرْ عَنْهُ بِشَيْءٍ حَتَّى تَمْضِيَ الْأَرْبَعُ سِنِينَ دُعِيَ وَلِيُّ الزَّوْجِ الْمَفْقُودِ فَقِيلَ لَهُ هَلْ لِلْمَفْقُودِ مَالٌ فَإِنْ كَانَ لَهُ مَالٌ أُنْفِقَ عَلَيْهَا حَتَّى يُعْلَمَ حَيَاتُهُ مِنْ مَوْتِهِ
Ali, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Bureyd Bin Muawiya who said,
‘I asked Abu Abdullah-asws about the lost one, how should his wife be dealt with?’ He-asws said: ‘If she is silent from it and has been patient, she would be left alone, but if she raises her matter to the ruler, her term is four years. Then he should write to the region in which he disappeared. So let him ask about him, and if there is news of him being alive, she has to be patience, and if there is no news about him, until the four years have passed, he would call the guardian of the lost husband, so he would say to him, ‘Is there wealth for the lost one?’ So if there was wealth for the lost for him, it would be spent upon her until his living from his death would be known.
وَ إِنْ لَمْ يَكُنْ لَهُ مَالٌ قِيلَ لِلْوَلِيِّ أَنْفِقْ عَلَيْهَا فَإِنْ فَعَلَ فَلَا سَبِيلَ لَهَا إِلَى أَنْ تَتَزَوَّجَ وَ إِنْ لَمْ يُنْفِقْ عَلَيْهَا أَجْبَرَهُ الْوَالِي عَلَى أَنْ يُطَلِّقَ تَطْلِيقَةً فِي اسْتِقْبَالِ الْعِدَّةِ وَ هِيَ طَاهِرٌ فَيَصِيرُ طَلَاقُ الْوَلِيِّ طَلَاقَ الزَّوْجِ فَإِنْ جَاءَ زَوْجُهَا مِنْ قَبْلِ أَنْ تَنْقَضِيَ عِدَّتُهَا مِنْ يَوْمَ طَلَّقَهَا الْوَلِيُّ فَبَدَا لَهُ أَنْ يُرَاجِعَهَا فَهِيَ امْرَأَتُهُ وَ هِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ فَإِنِ انْقَضَتِ الْعِدَّةُ قَبْلَ أَنْ يَجِيءَ أَوْ يُرَاجِعَ فَقَدْ حَلَّتْ لِلْأَزْوَاجِ وَ لَا سَبِيلَ لِلْأَوَّلِ عَلَيْهَا .
And if there is no wealth for him, he would say to the guardian, ‘Spend upon her. So if he were to do that, so there is no way for her to be remarried, and if he does not spend upon her, the ruler would compel him that he should divorce with one divorce during the inception of the waiting period and she is pure. Thus a divorce of the guardian would be a divorce of the husband. So if her husband were to come before the fulfillment of her waiting period, from the day the guardian divorced her, so it would be inevitable for him to revert to her, for she is his wife, and she is with him upon the two (remaining) divorces. So if her waiting period has passed before he is (found) alive, or he returns, so she is free for the marriage, and there is no way for the first (husband) upon her’.[292]
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al asbbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws regarding a woman from whom her husband is absent for four years, and he did not spend upon her, and it is not known whether he is alive or dead. Is it allowed for his guardian upon him divorcing her?’ He-asws said: ‘Yes, and if there does not happen to be a guardian for him, the ruler would divorce her’.
قُلْتُ فَإِنْ قَالَ الْوَلِيُّ أَنَا أُنْفِقُ عَلَيْهَا قَالَ فَلَا يُجْبَرُ عَلَى طَلَاقِهَا قَالَ قُلْتُ أَ رَأَيْتَ إِنْ قَالَتْ أَنَا أُرِيدُ مِثْلَ مَا تُرِيدُ النِّسَاءُ وَ لَا أَصْبِرُ وَ لَا أَقْعُدُ كَمَا أَنَا قَالَ لَيْسَ لَهَا ذَلِكَ وَ لَا كَرَامَةَ إِذَا أَنْفَقَ عَلَيْهَا .
I said, ‘Supposing the guardian were to say, ‘I shall spend upon her’. He-asws said: ‘So he (the ruler) is not allowed to divorce her’. I said, ‘What is your-asws view if she were to say, ‘I want similar to what the women want, and I am not patient, and will not sit just as I am’?’ He-asws said: ‘That is not for her, nor is it honourable, when she is being spent upon’.[293]
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim, from his father, altogether from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about the lost one, so he-asws said: ‘If it is known that he is in a land, so she would wait for him forever until death comes upon her, or his divorce comes to her. And if it is not known where he is from the whole of the earth, and no letter comes from him, nor any news, so she would go to the Imam-asws.
فَيَأْمُرُهَا أَنْ تَنْتَظِرَ أَرْبَعَ سِنِينَ فَيُطْلَبُ فِي الْأَرْضِ فَإِنْ لَمْ يُوجَدْ لَهُ أَثَرٌ حَتَّى تَمْضِيَ الْأَرْبَعُ سِنِينَ أَمَرَهَا أَنْ تَعْتَدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً ثُمَّ تَحِلُّ لِلرِّجَالِ فَإِنْ قَدِمَ زَوْجُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا فَلَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ وَ إِنْ قَدِمَ وَ هِيَ فِي عِدَّتِهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَهُوَ أَمْلَكُ بِرَجْعَتِهَا .
He would order her to wait for four years, and he would seek him in the earth. So if not trace is found for him until four years pass by, he would order her to observe the waiting period of four months and ten (days), then she would be permissible for the men. So if her husband were to come over after the fulfillment of her waiting period, so it is not for him any reversion to her, and if he comes up while she is in her waiting period of four months and (ten) days, so he is in control with reverting back to her’.[294]
باب الْمَرْأَةِ يَبْلُغُهَا مَوْتُ زَوْجِهَا أَوْ طَلَاقُهَا فَتَعْتَدُّ ثُمَّ تَزَوَّجُ فَيَجِيءُ زَوْجُهَا
Chapter 68 – The woman to whom reaches (the news of) the death of her husband, or his divorce, so she observes the waiting period, then remarries, and her husband returns
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا نُعِيَ الرَّجُلُ إِلَى أَهْلِهِ أَوْ خَبَّرُوهَا أَنَّهُ طَلَّقَهَا فَاعْتَدَّتْ ثُمَّ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا بَعْدُ فَإِنَّ الْأَوَّلَ أَحَقُّ بِهَا مِنْ هَذَا الْآخَرِ دَخَلَ بِهَا أَوْ لَمْ يَدْخُلْ بِهَا وَ لَهَا مِنَ الْأَخِيرِ الْمَهْرُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا قَالَ وَ لَيْسَ لِلْآخَرِ أَنْ يَتَزَوَّجَهَا أَبَداً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘When the obituary of the man comes to his wife, or she is informed that he has divorced her, so she observes the waiting period, then she remarries. So her husband comes over afterwards, so he is more rightful with her than this later one, whether he has have uniond with her or not have uniond with her, and for her is the later of the dowers with what she had allowed from her relief’. He-asws said: ‘And it is not for the later one that he remarries her, ever’.[295]
أَبُو الْعَبَّاسِ الرَّزَّازُ مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .
Abu Al Abbas Al Razzaz Muhammad Bin Ja’far, from Ayoub Bin Noh, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan, from Musa Bin Bakr, from Zurara,
(It has been narrated) from Abu Ja’far-asws – similar to it’.
مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ وَ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلَيْنِ شَهِدَا عَلَى رَجُلٍ غَائِبٍ عِنْدَ امْرَأَةٍ أَنَّهُ طَلَّقَهَا فَاعْتَدَّتِ الْمَرْأَةُ وَ تَزَوَّجَتْ ثُمَّ إِنَّ الزَّوْجَ الْغَائِبَ قَدِمَ فَزَعَمَ أَنَّهُ لَمْ يُطَلِّقْهَا وَ أَكْذَبَ نَفْسَهُ أَحَدُ الشَّاهِدَيْنِ فَقَالَ لَا سَبِيلَ لِلْأَخِيرِ عَلَيْهَا وَ يُؤْخَذُ الصَّدَاقُ مِنَ الَّذِي شَهِدَ فَيُرَدُّ عَلَى الْأَخِيرِ وَ الْأَوَّلُ أَمْلَكُ بِهَا وَ تَعْتَدُّ مِنَ الْأَخِيرِ وَ لَا يَقْرَبْهَا الْأَوَّلُ حَتَّى تَنْقَضِيَ عِدَّتُهَا .
Muhammad, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala, and Abu Ayoub, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked Him-asws about two men who testified upon an absent man in the presence of a woman that he had divorced her. So she observes the waiting period, and remarries (to another man). Then the absent husband comes over, so he claims that he did not divorce her, and one of the two witnesses belies upon himself. So he-asws said: ‘There is no way for the later one upon her, and the dower would be taken from the one who witnesses and it would be returned upon the later one, and the first one is in control with her, and she would observe the waiting period from the later one, and the first one would not go near her until her waiting period passes by’.[296]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ حَسِبَ أَهْلُهُ أَنَّهُ قَدْ مَاتَ أَوْ قُتِلَ فَنَكَحَتِ امْرَأَتُهُ وَ تَزَوَّجَتْ سُرِّيَّتُهُ فَوَلَدَتْ كُلُّ وَاحِدَةٍ مِنْهُمَا مِنْ زَوْجِهَا فَجَاءَ زَوْجُهَا الْأَوَّلُ وَ مَوْلَى السُّرِّيَّةِ قَالَ فَقَالَ يَأْخُذُ امْرَأَتَهُ فَهُوَ أَحَقُّ بِهَا وَ يَأْخُذُ سُرِّيَّتَهُ وَ وَلَدَهَا أَوْ يَأْخُذُ عِوَضاً مِنْ ثَمَنِهِ .
Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays who said,
‘I asked Abu Ja’far-asws about a man whose wife reckoned that he had died, or been killed. So his wife as well as his concubine remarried. So each one of then gave birth from her husband. So the first husband and master of the concubine came over’. So he-asws said: ‘He would take his wife, for he is more rightful with her, and he would take the concubine, and her child, or take its price in place of it’.[297]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي بَصِيرٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي شَاهِدَيْنِ شَهِدَا عَلَى امْرَأَةٍ بِأَنَّ زَوْجَهَا طَلَّقَهَا أَوْ مَاتَ فَتَزَوَّجَتْ ثُمَّ جَاءَ زَوْجُهَا قَالَ يُضْرَبَانِ الْحَدَّ وَ يُضَمَّنَانِ الصَّدَاقَ لِلزَّوْجِ بِمَا غَرَّاهُ ثُمَّ تَعْتَدُّ وَ تَرْجِعُ إِلَى زَوْجِهَا الْأَوَّلِ .
Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Baseer, and someone else,
(It has been narrated) from Abu Abdullah-asws having said regarding two witnesses having testified upon a woman with her husband having divorced her, or had died. So she remarried. Then her (former) husband came over. He-asws said: ‘They would both be whipped the legal penalty (Hadd), and both be responsible for the dower to the (second) husband with what they had deceived him. Then she would observe the waiting period and return to her first husband’.[298]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا نُعِيَ الرَّجُلُ إِلَى أَهْلِهِ أَوْ خَبَّرُوهَا أَنَّهُ قَدْ طَلَّقَهَا فَاعْتَدَّتْ ثُمَّ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا الْأَوَّلُ قَالَ الْأَوَّلُ أَحَقُّ بِهَا مِنَ الْآخَرِ دَخَلَ بِهَا أَوْ لَمْ يَدْخُلْ بِهَا وَ لَهَا مِنَ الْآخَرِ الْمَهْرُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا .
A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Nasr, from Abdul Kareen, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘When the obituary of the man comes to his wife, or she is informed that he has divorced her, so she observes the waiting period, then remarries. So her first husband comes over. He-asws said: ‘The first (husband) is more rightful with her than the later one, whether he has have uniond with her or not have uniond with her, and for her is the dower from the later one with what she had permitted him from her relief’.[299]
باب الْمَرْأَةِ يَبْلُغُهَا نَعْيُ زَوْجِهَا أَوْ طَلَاقُهُ فَتَتَزَوَّجُ فَيَجِيءُ زَوْجُهَا الْأَوَّلُ فَيُفَارِقَانِهَا جَمِيعاً
Chapter 69 – The woman to whom reaches the obituary of her husband, or his divorce, so she remarries, and her first husband comes over, so she is separated from both of them
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ امْرَأَةٍ نُعِيَ إِلَيْهَا زَوْجُهَا فَاعْتَدَّتْ وَ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا الْأَوَّلُ فَفَارَقَهَا وَ فَارَقَهَا الْآخَرُ كَمْ تَعْتَدُّ لِلنَّاسِ قَالَ ثَلَاثَةَ قُرُوءٍ وَ إِنَّمَا يُسْتَبْرَأُ رَحِمُهَا بِثَلَاثَةِ قُرُوءٍ تُحِلُّهَا لِلنَّاسِ كُلِّهِمْ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara who said,
‘I asked Abu Ja’far-asws about a woman whose husband’s obituary comes to her. So she observes the waiting period, and remarries, so her former husband comes up. So he separates her and the later one separates her, how much does she have to wait for the people?’ He-asws said: ‘Three Quroos (pure periods). Bur rather, her womb is freed by three Quroos (pure period), she would be permissible to the people, all of them’.
قَالَ زُرَارَةُ وَ ذَلِكَ أَنَّ أُنَاساً قَالُوا تَعْتَدُّ عِدَّتَيْنِ مِنْ كُلِّ وَاحِدٍ عِدَّةً فَأَبَى ذَلِكَ أَبُو جَعْفَرٍ ( عليه السلام ) قَالَ تَعْتَدُّ ثَلَاثَةَ قُرُوءٍ فَتَحِلُّ لِلرِّجَالِ .
Zurara (the narrator) said, ‘And that is because the people are saying that she would observe two waiting periods, one waiting period from each one of the two. So Abu Ja’far-asws refused that saying: ‘She would observe three Quroo (pure periods), so and would be permissible for the men’.[300]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ فِي امْرَأَةٍ نُعِيَ إِلَيْهَا زَوْجُهَا فَتَزَوَّجَتْ ثُمَّ قَدِمَ زَوْجُهَا الْأَوَّلُ فَطَلَّقَهَا وَ طَلَّقَهَا الْآخَرُ قَالَ فَقَالَ إِبْرَاهِيمُ النَّخَعِيُّ عَلَيْهَا أَنْ تَعْتَدَّ عِدَّتَيْنِ فَحَمَلَهَا زُرَارَةُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ عَلَيْهَا عِدَّةٌ وَاحِدَةٌ .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from one of his companions,
(It has been narrated) Regarding a woman whose husband’s obituary came to her, so she remarried. Then her first husband came over. So he divorced her, and the later one divorced her (as well). So Ibrahim Al Nakhai’e said she has to observe two waiting periods. So Zurara brought her over to Abu Ja’far-asws, so he-asws said to her: ‘One waiting period (three purifying durations)’.[301]
باب عِدَّةِ الْمَرْأَةِ مِنَ الْخَصِيِّ
Chapter 70 – Waiting period of the woman from the eunuch
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 سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ خَصِيٍّ تَزَوَّجَ امْرَأَةً وَ فَرَضَ لَهَا صَدَاقاً وَ هِيَ تَعْلَمُ أَنَّهُ خَصِيٌّ فَقَالَ جَائِزٌ فَقِيلَ إِنَّهُ مَكَثَ مَعَهَا مَا شَاءَ اللَّهُ ثُمَّ طَلَّقَهَا هَلْ عَلَيْهَا عِدَّةٌ قَالَ نَعَمْ أَ لَيْسَ قَدْ لَذَّ مِنْهَا وَ لَذَّتْ مِنْهُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Jameel Bin Salij, from Abu Ubeyda who said,
‘Abu Ja’far-asws was asked about a eunuch who married a woman, and obligated a dower for her, and she knew he was a eunuch. So he-asws said: ‘Allowed’. So it was said, ‘He remained with her for as long as Allah-azwj so desired, then divorced her. Is there a waiting period upon her?’ He-asws said: ‘Yes. Did he not achieve pleasure from her, and she achieved pleasure from him?’
قِيلَ لَهُ فَهَلْ كَانَ عَلَيْهَا فِيمَا كَانَ يَكُونُ مِنْهُ وَ مِنْهَا غُسْلٌ قَالَ فَقَالَ إِنْ كَانَتْ إِذَا كَانَ ذَلِكَ مِنْهُ أَمْنَتْ فَإِنَّ عَلَيْهَا غُسْلًا قِيلَ لَهُ فَلَهُ أَنْ يَرْجِعَ عَلَيْهَا بِشَيْءٍ مِنْ صَدَاقِهَا إِذَا طَلَّقَهَا فَقَالَ لَا .
It was said to him-asws, ‘So is there a washing upon her with regards to what happened from him and her?’ So he-asws said:’ If it was like than from him, she discharged, so upon her is a washing’. It was said to him-asws, ‘So is there for him if wants something returned from her from her dower when he divorces her?’ He-asws said: ‘No’.[302]
باب فِي الْمُصَابِ بِعَقْلِهِ بَعْدَ التَّزْوِيجِ
Chapter 71 – Regarding the one afflicted by his intellect after the marriage
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سُئِلَ أَبُو إِبْرَاهِيمَ ( عليه السلام ) عَنِ الْمَرْأَةِ يَكُونُ لَهَا زَوْجٌ وَ قَدْ أُصِيبَ فِي عَقْلِهِ مِنْ بَعْدِ مَا تَزَوَّجَهَا أَوْ عَرَضَ لَهُ جُنُونٌ فَقَالَ لَهَا أَنْ تَنْزِعَ نَفْسَهَا مِنْهُ إِنْ شَاءَتْ.
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,
‘Abu Ibrahim-asws (7th Imam-asws) was asked about the woman who had a husband for her, and was afflicted in his intellect from after having married her, or insanity presented itself to him. So he-asws said to her: ‘You can remove yourself from him if you so desire to’.[303]
باب الظِّهَارِ
Chapter 72 – Al-Zahaar (likening the wife as a mother)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ إِنَّ امْرَأَةً مِنَ الْمُسْلِمِينَ أَتَتْ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَتْ يَا رَسُولُ إِنَّ فُلَاناً زَوْجِي قَدْ نَثَرْتُ لَهُ بَطْنِي وَ أَعَنْتُهُ عَلَى دُنْيَاهُ وَ آخِرَتِهِ فَلَمْ يَرَ مِنِّي مَكْرُوهاً وَ أَنَا أَشْكُوهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَيْكَ قَالَ مِمَّا تَشْتَكِينَهُ قَالَتْ لَهُ إِنَّهُ قَالَ لِيَ الْيَوْمَ أَنْتِ عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي وَ قَدْ أَخْرَجَنِي مِنْ مَنْزِلِي فَانْظُرْ فِي أَمْرِي
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Wallad Al Hannat, from Humran,
(It has been narrated) from Abu Ja’far-asws having said that Amir Al-Momineen-asws said: ‘A woman came over to Rasool-Allah-saww, so she said, ‘O Rasool-Allah-saww! So and so husband of mine had married me. I gave him my belly for seeding (giving birth), and I supported him upon his world and his Hereafter, so he did not see from me anything he disliked, and I complain about him to Allah-azwj Mighty and Majestic, and to you-saww’. He-saww said: ‘From what are you complaining?’ She said to him-saww, ‘He said to me today, ‘You are prohibited unto me like the back of my mother’, and he has thrown me out from my house. So look into my matter’.
فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَنْزَلَ اللَّهُ عَلَيَّ كِتَاباً أَقْضِي بِهِ بَيْنَكَ وَ بَيْنَ زَوْجِكِ وَ أَنَا أَكْرَهُ أَنْ أَكُونَ مِنَ الْمُتَكَلِّفِينَ فَجَعَلَتْ تَبْكِي وَ تَشْتَكِي مَا بِهَا إِلَى اللَّهِ وَ إِلَى رَسُولِهِ وَ انْصَرَفَتْ
So Rasool-Allah-saww said: ‘Allah-azwj has not yet Revealed a Book to me-saww to judge with between you and your husband, and I-saww dislike that I-saww become from the pretenders’. So she went on weeping and complaining of what was with her, to Allah-azwj and His-azwj Rasool-saww, and dispersed.
فَسَمِعَ اللَّهُ عَزَّ وَ جَلَّ مُحَاوَرَتَهَا لِرَسُولِهِ ( صلى الله عليه وآله ) فِي زَوْجِهَا وَ مَا شَكَتْ إِلَيْهِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ قُرْآناً بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجادِلُكَ فِي زَوْجِها وَ تَشْتَكِي إِلَى اللَّهِ وَ اللَّهُ يَسْمَعُ تَحاوُرَكُما يَعْنِي مُحَاوَرَتَهَا لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي زَوْجِهَا إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ. الَّذِينَ يُظاهِرُونَ مِنْكُمْ مِنْ نِسائِهِمْ ما هُنَّ أُمَّهاتِهِمْ إِنْ أُمَّهاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ وَ إِنَّهُمْ لَيَقُولُونَ مُنْكَراً مِنَ الْقَوْلِ وَ زُوراً وَ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ
So Allah-azwj Mighty and Majestic Heard her argument to His-azwj Rasool-saww regarding her husband, and what she complained to him-saww. So Allah-azwj Mighty and Majestic Revealed with that a Quranic (Verse) [58:1] Allah has Heard the words of her who pleaded with you about her husband and complained to Allah, and Allah Knows the contentions of both of you; surely Allah is Hearing, Seeing. [58:2] (As for) those of you who put away their wives by likening their backs to the backs of their mothers, they are not their mothers; their mothers are no others than those who gave them birth; and most surely they utter a hateful word and a falsehood and most surely Allah is Pardoning, Forgiving.
فَبَعَثَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى الْمَرْأَةِ فَأَتَتْهُ فَقَالَ لَهَا جِيئِينِي بِزَوْجِكِ فَأَتَتْهُ فَقَالَ لَهُ أَ قُلْتَ لِامْرَأَتِكَ هَذِهِ أَنْتِ عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي قَالَ قَدْ قُلْتُ لَهَا ذَلِكَ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَدْ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِيكَ وَ فِي امْرَأَتِكَ قُرْآناً فَقَرَأَ عَلَيْهِ مَا أَنْزَلَ اللَّهُ مِنْ قَوْلِهِ قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجادِلُكَ فِي زَوْجِها إِلَى قَوْلِهِ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ فَضُمَّ امْرَأَتَكَ إِلَيْكَ فَإِنَّكَ قَدْ قُلْتَ مُنْكَراً مِنَ الْقَوْلِ وَ زُوراً قَدْ عَفَا اللَّهُ عَنْكَ وَ غَفَرَ لَكَ فَلَا تَعُدْ
So Rasool-Allah-saww sent for the woman, so she came over. So he-saww said to her: ‘Come to me-saww with your husband’. So she came with him. So he-saww said to him: ‘Did you say to this wife of yours, ‘You are prohibited unto me like the back of my mother’?’ He said, ‘I had said that to her’. So Rasool-Allah-saww said to him: ‘Allah-azwj Mighty and Majestic has Revealed regarding you and regarding your wife, a Quran’. So he-saww recited to him what Allah-azwj had Revealed from His-azwj Words [58:1] Allah has Heard the words of her who pleaded with you about her husband up to His-azwj Words and most surely Allah is Pardoning, Forgiving. So cuddle your wife to yourself, for you have spoken an evil from the speech and a fallacy. Allah-azwj has Pardoned you and Forgiven for you, therefore do not repeat’.
فَانْصَرَفَ الرَّجُلُ وَ هُوَ نَادِمٌ عَلَى مَا قَالَ لِامْرَأَتِهِ وَ كَرِهَ اللَّهُ ذَلِكَ لِلْمُؤْمِنِينَ بَعْدُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ الَّذِينَ يُظاهِرُونَ مِنْ نِسائِهِمْ ثُمَّ يَعُودُونَ لِما قالُوا يَعْنِي لِمَا قَالَ الرَّجُلُ الْأَوَّلُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي قَالَ فَمَنْ قَالَهَا بَعْدَ مَا عَفَا اللَّهُ وَ غَفَرَ لِلرَّجُلِ الْأَوَّلِ فَإِنَّ عَلَيْهِ فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا يَعْنِي مُجَامَعَتَهَا ذلِكُمْ تُوعَظُونَ بِهِ وَ اللَّهُ بِما تَعْمَلُونَ خَبِيرٌ.
So the man left and he was regretful upon what he had said to his wife, and Allah-azwj Disliked that for the believers afterwards, so Allah-azwj Mighty and Majestic Revealed [58:3] And (as for) those who put away their wives by likening their backs to the backs of their mothers then withdraw what they said, Meaning what the man first said to his wife, ‘You are prohibited unto me like the back of my mother’, so the one who says it after what Allah-azwj had Pardoned him and Forgiven to the man firstly, so upon him should free a captive before they touch them Meaning have union with them that is what you are Advised for; and Allah is Aware of what you doing.
فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً فَجَعَلَ اللَّهُ عُقُوبَةَ مَنْ ظَاهَرَ بَعْدَ النَّهْيِ هَذَا وَ قَالَ ذلِكَ لِتُؤْمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ تِلْكَ حُدُودُ اللَّهِ فَجَعَلَ اللَّهُ عَزَّ وَ جَلَّ هَذَا حَدَّ الظِّهَارِ
[58:4] But whoever has not the means, let him Fast for two months successively before they touch them; then as for him who is not able, let him feed sixty needy ones. So Allah-azwj Made a Punishment or the one who does Zahaar after this Prohibition, and Said that is in order that you may have faith in Allah and His Rasool; and these are Allah’s Limits. So Allah-azwj Mighty and Majestic Made this a Limit for the Zahaar’.
قَالَ حُمْرَانُ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) وَ لَا يَكُونُ ظِهَارٌ فِي يَمِينٍ وَ لَا فِي إِضْرَارٍ وَ لَا فِي غَضَبٍ وَ لَا يَكُونُ ظِهَارٌ إِلَّا عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ مُسْلِمَيْنِ .
Humran (the narrator) said, ‘Abu Ja’far-asws said: ‘And Zahaar does not happen during a vow, nor during harming, nor during anger, and Zahaar does not happen except upon purity without union, with two Muslim witnesses’.[304]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا طَلَاقَ إِلَّا مَا أُرِيدَ بِهِ الطَّلَاقُ وَ لَا ظِهَارَ إِلَّا مَا أُرِيدُ بِهِ الظِّهَارُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Bukeyr, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no divorce except what is intended by it is the divorce, nor a Zahaar except what is intended by it is the Zahaar’.[305]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الظِّهَارِ فَقَالَ هُوَ مِنْ كُلِّ ذِي مَحْرَمٍ أُمٍّ أَوْ أُخْتٍ أَوْ عَمَّةٍ أَوْ خَالَةٍ وَ لَا يَكُونُ الظِّهَارُ فِي يَمِينٍ قُلْتُ فَكَيْفَ يَكُونُ قَالَ يَقُولُ الرَّجُلُ لِامْرَأَتِهِ وَ هِيَ طَاهِرٌمِنْ غَيْرِ جِمَاعٍ أَنْتِ عَلَيَّ حَرَامٌ مِثْلُ ظَهْرِ أُمِّي أَوْ أُخْتِي وَ هُوَ يُرِيدُ بِذَلِكَ الظِّهَارَ .
Ali, from his father, from Ibn Mahboub, from Ibn Raib, from Zurara who said,
‘I asked Abu Ja’far-asws about the Zahaar, so he-asws said: ‘It is from everyone who is with close un-marriageable relationship, a mother, or a sister, or a paternal aunt, or a maternal aunt, and Al Zahaar does not happen during a vow’. I said, ‘So how does it happen?’ He-asws said: ‘The man is saying to his wife, and she is pure (from menstruation) from without union, ‘You are prohibited unto me like a back of my mother’, or ‘my sister’, and he is intending the Zahaar by that’.[306]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ رَجُلٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنِّي قُلْتُ لِامْرَأَتِي أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ خَرَجْتِ مِنْ بَابِ الْحُجْرَةِ فَخَرَجَتْ فَقَالَ لَيْسَ عَلَيْكَ شَيْءٌ فَقُلْتُ إِنِّي قَوِيٌّ عَلَى أَنْ أُكَفِّرَ فَقَالَ لَيْسَ عَلَيْكَ شَيْءٌ قُلْتُ إِنِّي قَوِيٌّ عَلَى أَنْ أُكَفِّرَ رَقَبَةً وَ رَقَبَتَيْنِ قَالَ لَيْسَ عَلَيْكَ شَيْءٌ قَوِيتَ أَوْ لَمْ تَقْوَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from a man from our companions, from a man who said,
‘I said to Abu Al-Hassan-asws, ‘I said to my wife, ‘You would be unto me like the back of my mother if you go out from the door of the chamber’. So she went out. He-asws said: ‘There is nothing upon you’. So I said, ‘I am (financially) strong enough to expiate’. So he-asws said: ‘There is nothing upon you’. I said, ‘I am strong enough to expiate by freeing a neck and two necks’. He-asws said: ‘There is nothing upon you, whether you are (financially) strong or not strong’.[307]
ابْنُ فَضَّالٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ الظِّهَارُ إِلَّا عَلَى مِثْلِ مَوْضِعِ الطَّلَاقِ .
Ibn Fazzal, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Zahaar does not happen except upon the similar place of the divorce’.[308]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ وَ غَيْرِهِ قَالَ تَزَوَّجَ حَمْزَةُ بْنُ حُمْرَانَ ابْنَةَ بُكَيْرٍ فَلَمَّا كَانَ فِي اللَّيْلَةِ الَّتِي أُدْخِلَ بِهَا عَلَيْهِ قُلْنَ لَهُ النِّسَاءُ أَنْتَ لَا تُبَالِي الطَّلَاقَ وَ لَيْسَ هُوَ عِنْدَكَ بِشَيْءٍ وَ لَيْسَ نُدْخِلُهَا عَلَيْكَ حَتَّى تُظَاهِرَ مِنْ أُمَّهَاتِ أَوْلَادِكَ قَالَ فَفَعَلَ فَذَكَرَ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَمَرَهُ أَنْ يَقْرَبَهُنَّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Ibn Abu Umeyr, from Abdullah Bin Al Mugheira and someone else who said,
‘Hamza Bin Humran married a daughter of Bukeyr, So when it was the night of consummation, the women said to him, ‘You do not care about the divorce, and it is not with anything in your presence, and we will not let her come to you until you do Zahaar from the mothers of your children’. So he did it. So he mentioned that to Abu Abdullah-asws. So he-asws ordered him that he should go near them’.[309]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ تَزَوَّجَ حَمْزَةُ بْنُ حُمْرَانَ ابْنَةَ بُكَيْرٍ فَلَمَّا أَرَادَ أَنْ يَدْخُلَ بِهَا قَالَ لَهُ النِّسَاءُ لَسْنَا نُدْخِلُهَا عَلَيْكَ حَتَّى تَحْلِفَ لَنَا وَ لَسْنَا نَرْضَى أَنْ تَحْلِفَ بِالْعِتْقِ لِأَنَّكَ لَا تَرَاهُ شَيْئاً وَ لَكِنِ احْلِفْ لَنَا بِالظِّهَارِ وَ ظَاهِرْ مِنْ أُمَّهَاتِ أَوْلَادِكَ وَ جَوَارِيكَ فَظَاهَرَ مِنْهُنَّ ثُمَّ ذَكَرَ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَيْسَ عَلَيْكَ شَيْءٌ ارْجِعْ إِلَيْهِنَّ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Abu Al Abbas Al Razzaz, from Ayoub Bin Nuh, altogether from Safwan, from Ibn Abu Umeyr, from Abdullah Bin Al Mugheira who said,
‘Hamza Bin Humran married a daughter of Bukeyr. So when he intended to have union with her, the women said to him, ‘We will not let her come over to you until you swear an oath to us, and we will not be pleased if you oath with the emancipation (liberation of a slave), because you do not see it as anything, but oath for us with the Zahaar, and do Zahaar from the mothers of your children, and your neighbours’. So he did Zahaar from them. Then he mentioned that to Abu Abdullah-asws, so he-asws said: ‘There is nothing upon you. Return to them’.[310]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي الصَّلَاةَ أَوْ يَتَوَضَّأُ فَيَشُكُّ فِيهَا بَعْدَ ذَلِكَ فَيَقُولُ إِنْ أَعَدْتُ الصَّلَاةَ أَوْ أَعَدْتُ الْوُضُوءَ فَامْرَأَتُهُ عَلَيْهِ كَظَهْرِ أُمِّهِ وَ يَحْلِفُ عَلَى ذَلِكَ بِالطَّلَاقِ فَقَالَ هَذَا مِنْ خُطُوَاتِ الشَّيْطَانِ لَيْسَ عَلَيْهِ شَيْءٌ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about the man who Prayed the Prayer, or performed ablution, so he doubted with regards to it after that, so he is saying that if he were to repeat his Prayer or repeat his ablution, so his wife would be unto him like the back of his mother, and he swears upon that with the divorce’. So he-asws said: ‘This is from the footsteps of the Satan-la. There is nothing upon him’.[311]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ ظَاهَرْتُ مِنِ امْرَأَتِي قَالَ اذْهَبْ فَأَعْتِقْ رَقَبَةً قَالَ لَيْسَ عِنْدِي شَيْءٌ قَالَ اذْهَبْ فَصُمْ شَهْرَيْنِ مُتَتَابِعَيْنِ قَالَ لَا أَقْوَى قَالَ اذْهَبْ فَأَطْعِمْ سِتِّينَ مِسْكِيناً قَالَ لَيْسَ عِنْدِي قَالَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنَا أَتَصَدَّقُ عَنْكَ فَأَعْطَاهُ تَمْراً لِإِطْعَامِ سِتِّينَ مِسْكِيناً قَالَ اذْهَبْ فَتَصَدَّقْ بِهَا فَقَالَ وَ الَّذِي بَعَثَكَ بِالْحَقِّ مَا أَعْلَمُ بَيْنَ لَابَتَيْهَا أَحَداً أَحْوَجَ إِلَيْهِ مِنِّي وَ مِنْ عِيَالِي قَالَ فَاذْهَبْ فَكُلْ وَ أَطْعِمْ عِيَالَكَ .
Ali Bin Ibrahim, from his father, and 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, said, ‘I heard him-asws saying, ‘A man came over to Rasool-Allah-saww, so he said, ‘O Rasool-Allah-saww! I have done Zahaar from my wife’. He-saww said: ‘Go, so emancipate a neck’. He said, ‘There isn’t anything with me’. He-saww said: ‘Go, so Fast for two months consecutively’. He said, ‘I am not strong enough’. He-saww said: ‘Go, so feed sixty poor ones’. He said, ‘There isn’t with me (enough money)’. So Rasool-Allah-saww said: ‘I-saww shall give charity on your behalf’. So he-saww gave him some dates for feeding sixty poor ones. He-saww said: ‘Go, so give in charity with it’. So he said, ‘By the One Who-azwj Sent you-saww with the truth, I do not know anyone between these mountains anyone more needy for it than myself and my family’. He-saww said: ‘So, go, eat and feed your family’.[312]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَقُولُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ عَمَّتِهِ أَوْ خَالَتِهِ قَالَ هُوَ الظِّهَارُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,
‘I said to Abu Abdullah-asws, ‘The man is saying to his wife, ‘You are unto me like the back of’ – either his paternal aunt or his maternal aunt’. He-asws said: ‘It is the Zahaar’.
قَالَ وَ سَأَلْنَاهُ عَنِ الظِّهَارِ مَتَى يَقَعُ عَلَى صَاحِبِهِ الْكَفَّارَةُ فَقَالَ إِذَا أَرَادَ أَنْ يُوَاقِعَ امْرَأَتَهُ قُلْتُ فَإِنْ طَلَّقَهَا قَبْلَ أَنْ يُوَاقِعَهَا أَ عَلَيْهِ كَفَّارَةٌ قَالَ لَا سَقَطَتْ عَنْهُ الْكَفَّارَةُ
He (the narrator) said, ‘And we asked him about the Zahaar, when does the expiation occur upon its perpetrator?’ So he-asws said: ‘When he intends to have union with his wife’. I said, ‘Supposing he divorces her before he have unions with her, would there be an expiation upon him?’ He-asws said: ‘The expiation does not drop off from him’.
قُلْتُ فَإِنْ صَامَ بَعْضاً فَمَرِضَ فَأَفْطَرَ أَ يَسْتَقْبِلُ أَمْ يُتِمُّ مَا بَقِيَ عَلَيْهِ فَقَالَ إِنْ صَامَ شَهْراً فَمَرِضَ اسْتَقْبَلَ وَ إِنْ زَادَ عَلَى الشَّهْرِ الْآخَرِ يَوْماً أَوْ يَوْمَيْنِ بَنَى عَلَى مَا بَقِيَ
I said, ‘So if he were to Fasts some, so he falls sick, so he breaks the Fasting, shall he start again or he has to complete what remains upon him?’ So he-asws said: ‘If he Fasted a month, so he fell sick, he starts again, and if he exceeded upon the month by one day or two days, he builds upon what remains’.
قَالَ وَ قَالَ الْحُرَّةُ وَ الْمَمْلُوكَةُ سَوَاءٌ غَيْرَ أَنَّ عَلَى الْمَمْلُوكِ نِصْفَ مَا عَلَى الْحُرِّ مِنَ الْكَفَّارَةِ وَ لَيْسَ عَلَيْهِ عِتْقٌ وَ لَا صَدَقَةٌ إِنَّمَا عَلَيْهِ صِيَامُ شَهْرٍ .
He (the narrator) said, ‘He-asws said: ‘The free woman and the owned (slave) woman are equal, apart from that upon the owned is half of what is upon the free, from the expiation, and there is no emancipation upon him nor a charity, but rather upon him is the Fasting for a month’.[313]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الرَّجُلُ يُظَاهِرُ مِنْ جَارِيَتِهِ فَقَالَ الْحُرَّةُ وَ الْأَمَةُ فِي ذَلِكَ سَوَاءٌ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Razzaz, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,
‘I asked Abu Ibrahim-asws (7th Imam-asws) about the man who did Zahaar from his slave girl. So he-asws said: ‘The free woman and the slave woman with regards to that, are equal’.[314]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ خَمْسَ مَرَّاتٍ أَوْ أَكْثَرَ فَقَالَ قَالَ عَلِيٌّ ( عليه السلام ) مَكَانَ كُلِّ مَرَّةٍ كَفَّارَةٌ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala, 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 did Zahaar from his wife five times, or more. So he-asws said: ‘Ali-asws said: ‘In place of each time, is an expiation’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُوَاقِعَهَا عَلَيْهِ كَفَّارَةٌ قَالَ لَا
He (the narrator) said, ‘And I asked him-asws about a man who did Zahaar from his wife, then divorced her before he have uniond with her, does an expiation occur upon him?’ He-asws said: ‘No’.
قَالَ وَ سَأَلْتُهُ عَنِ الظِّهَارِ عَلَى الْحُرَّةِ وَ الْأَمَةِ فَقَالَ نَعَمْ قِيلَ فَإِنْ ظَاهَرَ فِي شَعْبَانَ وَ لَمْ يَجِدْ مَا يُعْتِقُ قَالَ يَنْتَظِرُ حَتَّى يَصُومَ شَهْرَ رَمَضَانَ ثُمَّ يَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ إِنْ ظَاهَرَ وَ هُوَ مُسَافِرٌ انْتَظَرَ حَتَّى يَقْدَمَ فَإِنْ صَامَ فَأَصَابَ مَالًا فَلْيُمْضِ الَّذِي ابْتَدَأَ فِيهِ .
He (the narrator) said, ‘And I asked him-asws about the Zahaar upon the free woman and the slave woman. So he-asws said: ‘Yes’. It was said, ‘Supposing if he did Zahaar in Shaban and did not find what he could emancipate?’ He-asws said:’ He should wait until he Fasts the Month of Ramazaan, then he should Fast for two months consecutively. And if he had done Zahaar and he is a traveller, he should wait until he returns home. So if he Fasts and attains wealth, so let him fulfill that which he had begun with’.[315]
مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَمْلُوكِ أَ عَلَيْهِ ظِهَارٌ فَقَالَ عَلَيْهِ نِصْفُ مَا عَلَى الْحُرِّ صَوْمُ شَهْرٍ وَ لَيْسَ عَلَيْهِ كَفَّارَةٌ مِنْ صَدَقَةٍ وَ لَا عِتْقٍ .
Muhammad, from Ahmad, from Ibn Abu Najran, from Muhammad Bin Humran who said,
‘I asked Abu Abdullah-asws about the owned slave, is there Zahaar upon him?’ So he-asws said: ‘Upon him is half of what is upon the free. He should Fast a month, and there is no expiation upon him from neither a charity nor an emancipation (of a slave)’.[316]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثَلَاثَ مَرَّاتٍ قَالَ يُكَفِّرُ ثَلَاثَ مَرَّاتٍ قُلْتُ فَإِنْ وَاقَعَ قَبْلَ أَنْ يُكَفِّرَ قَالَ يَسْتَغْفِرُ اللَّهَ وَ يُمْسِكُ حَتَّى يُكَفِّرَ .
Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘I asked Abu Abdullah-asws about a man who did Zahaar from his wife three times. He-asws said: ‘He has to expiate three times’. I said, ‘Supposing he have uniond before he had expiated?’ He-asws said: ‘He should seek Forgiveness of Allah-azwj, and restrain until he has expiated’.[317]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَمْلُوكِ أَ عَلَيْهِ ظِهَارٌ فَقَالَ نِصْفُ مَا عَلَى الْحُرِّ مِنَ الصَّوْمِ وَ لَيْسَ عَلَيْهِ كَفَّارَةٌ صَدَقَةٌ وَ لَا عِتْقٌ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Hamza Al Sumaly,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the owned slave, is there Zahaar upon him?’ So he-asws said: ‘Half of what is upon the free, from the Fasting, and there is no expiation upon him of a charity, nor an emancipation (of a slave)’.[318]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ( عليه السلام ) فِي رَجُلٍ كَانَ لَهُ عَشْرُ جَوَارٍ فَظَاهَرَ مِنْهُنَّ كُلَّهُنَّ جَمِيعاً بِكَلَامٍ وَاحِدٍ قَالَ عَلَيْهِ عَشْرُ كَفَّارَاتٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws or Abu Al-Hassan-asws regarding a man who had ten slave girls, so he did Zahaar from all of them together by one speech. He-asws said: ‘Upon him are ten expiations’.[319]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ غَيْرِ وَاحِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِذَا وَاقَعَ الْمَرَّةَ الثَّانِيَةَ قَبْلَ أَنْ يُكَفِّرَ فَعَلَيْهِ كَفَّارَةٌ أُخْرَى قَالَ لَيْسَ فِي هَذَا اخْتِلَافٌ .
Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Umar Bin Azina, from Zurara, and someone else, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘When he have unions for a second time before he has expiated, so upon him is another expiation’. He-asws said: ‘There is no differing in this’.[320]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ سَيْفٍ التَّمَّارِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَقُولُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُخْتِي أَوْ عَمَّتِي أَوْ خَالَتِي قَالَ فَقَالَ إِنَّمَا ذَكَرَ اللَّهُ الْأُمَّهَاتِ وَ إِنَّ هَذَا لَحَرَامٌ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Sayf Al Tammar who said,
‘I said to Abu Abdullah-asws, ‘The man is saying to his wife, ‘You are unto me like the back of my sister’, or ‘my paternal aunt’, or ‘my maternal aunt’. So he-asws said: ‘But rather, Allah-azwj Mentioned the ‘mothers’, and in this is the Prohibition’.[321]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ بَعْضَ مَوَالِيكَ يَزْعُمُ أَنَّ الرَّجُلَ إِذَا تَكَلَّمَ بِالظِّهَارِ وَجَبَتْ عَلَيْهِ الْكَفَّارَةُ حَنِثَ أَوْ لَمْ يَحْنَثْ وَ يَقُولُ حِنْثُهُ كَلَامُهُ بِالظِّهَارِ وَ إِنَّمَا جُعِلَتْ عَلَيْهِ الْكَفَّارَةُ عُقُوبَةً لِكَلَامٍ وَ بَعْضُهُمْ يَزْعُمُ أَنَّ الْكَفَّارَةَ لَا تَلْزَمُهُ حَتَّى يَحْنَثَ فِي الشَّيْءِ الَّذِي حَلَفَ عَلَيْهِ فَإِنْ حَنِثَ وَجَبَتْ عَلَيْهِ الْكَفَّارَةُ وَ إِلَّا فَلَا كَفَّارَةَ عَلَيْهِ فَوَقَّعَ ( عليه السلام ) بِخَطِّهِ لَا تَجِبُ الْكَفَّارَةُ حَتَّى يَجِبَ الْحِنْثُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahziyar who said,
‘Abu Abdullah Bin Muhammad wrote to Abu Al-Hassan-asws, ‘May I be sacrificed for you-asws! Some of the ones in your-asws Wilayah are alleging that the man, when he speaks with the Zahaar, the expiation is Obligated upon him, violating an oath or not violating an oath, and they are saying that his lie is his speaking with the Zahaar, and rather the expiation is made to be upon him as a Punishment for the speech; and one of them is alleging that the expiation does not necessitate until he is lying regarding something which he has sworn upon, for the lying Obligates the expiation upon him, or else there is no expiation upon him’. So he-asws signed by his-asws own handwriting: ‘The expiation is not Obligated until the violation of a vow occurs’.[322]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ قَالَ سَأَلَ الْحُسَيْنُ بْنُ مِهْرَانَ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ رَجُلٍ ظَاهَرَ مِنْ أَرْبَعِ نِسْوَةٍ فَقَالَ يُكَفِّرُ لِكُلِّ وَاحِدَةٍ مِنْهُنَّ كَفَّارَةً
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan who said,
‘Al-Husayn Bin Mahran asked Abu Al-Hassan Al-Reza-asws about a man who did Zahaar from four women. So he-asws said: ‘He would expiate for each one of them with the expiation’.
وَ سَأَلَهُ عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ وَ جَارِيَتِهِ مَا عَلَيْهِ قَالَ عَلَيْهِ لِكُلِّ وَاحِدَةٍ مِنْهُمَا كَفَّارَةٌ عِتْقُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ إِطْعَامُ سِتِّينَ مِسْكِيناً .
And I asked him-asws about a man who did Zahaar from his wife, and his slave girl. What is upon him?’ He-asws said: ‘Upon him for each one of them is an expiation of either emancipating a neck, or Fasting of two months consecutively, or feeding sixty poor ones’.[323]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ مُمْلَكٍ ظَاهَرَ مِنِ امْرَأَتِهِ فَقَالَ لِي لَا يَكُونُ ظِهَارٌ وَ لَا إِيلَاءٌ حَتَّى يُدْخَلَ بِهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar who said,
‘I asked Abu Abdullah-asws about an owned man who did Zahaar from his wife. So he-asws said to me: ‘Zahaar does not happen, nor a swearing, until he have unions with her’.[324]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقُولُ لِامْرَأَتِهِ هِيَ عَلَيْهِ كَظَهْرِ أُمِّهِ قَالَ تَحْرِيرُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ إِطْعَامُ سِتِّينَ مِسْكِيناً وَ الرَّقَبَةُ يُجْزِئُ عَنْهُ صَبِيٌّ مِمَّنْ وُلِدَ فِي الْإِسْلَامِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab who said,
‘I asked him-asws about Abu Abdullah-asws about the man who is saying to his wife that she is unto him like the back of his mother. He-asws said: ‘He should free a neck or Fast for two months consecutively, or feed sixty poor ones, and the freeing would suffice from it a child from the ones who were born in Al-Islam’.[325]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ وَ ابْنِ بُكَيْرٍ وَ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُظَاهِرُ إِذَا طَلَّقَ سَقَطَتْ عَنْهُ الْكَفَّارَةُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, and Ibn Bukeyr, and Hammad Bin Usman,
(It has been narrated) from Abu Abdullah-asws having said: ‘The perpetrator (committer) of the Zahaar, when he divorces, the expiation drops off from him’.[326]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الزَّيَّاتِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنِّي ظَاهَرْتُ مِنِ امْرَأَتِي فَقَالَ كَيْفَ قُلْتَ قَالَ قُلْتُ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ فَعَلْتِ كَذَا وَ كَذَا فَقَالَ لَا شَيْءَ عَلَيْكَ وَ لَا تَعُدْ .
A number of our companions, from Sahl Bin Ziyad, from Al Wasim Bin Muhammad Al Zayyat who said,
‘I said to Abu Al-Hassan-asws, ‘I did Zahaar from my wife’. So he-asws said: ‘How?’ I said, ‘I said (to her), ‘You would be unto me like the back of my mother, if you were to do such and such’. So he-asws said: ‘There is nothing upon you, and do not repeat’.[327]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ الظِّهَارُ لَا يَقَعُ عَلَى الْغَضَبِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Nasr,
(It has been narrated) from Al-Reza-asws having said: ‘The Zahaar does not occur upon the anger’.[328]
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 ) قَالَ سَأَلْتُهُ عَنِ الظِّهَارِ الْوَاجِبِ قَالَ الَّذِي يُرِيدُ بِهِ الرَّجُلُ الظِّهَارَ بِعَيْنِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, 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 Zahaar, the obligatory. He-asws said: ‘That which the man intends by it, exactly’.[329]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا قَالَتِ الْمَرْأَةُ زَوْجِي عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي فَلَا كَفَّارَةَ عَلَيْهَا
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: ‘When the woman says, ‘My husband is prohibited unto me like the back of my mother’, so there is no expiation upon her’.
قَالَ وَ جَاءَ رَجُلٌ مِنَ الْأَنْصَارِ مِنْ بَنِي النَّجَّارِ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ إِنِّي ظَاهَرْتُ مِنِ امْرَأَتِي فَوَاقَعْتُهَا قَبْلَ أَنْ أُكَفِّرَ فَقَالَ وَ مَا حَمَلَكَ عَلَى ذَلِكَ قَالَ لَمَّا ظَاهَرْتُ رَأَيْتُ بَرِيقَ خَلْخَالِهَا وَ بَيَاضَ سَاقِهَا فِي الْقَمَرِ فَوَاقَعْتُهَا قَبْلَ أَنْ أُكَفِّرَ فَقَالَ لَهُ اعْتَزِلْهَا حَتَّى تُكَفِّرَ وَ أَمَرَهُ بِكَفَّارَةٍ وَاحِدَةٍ وَ أَنْ يَسْتَغْفِرَ اللَّهَ .
He-asws said: ‘And a man from the Helpers from the Clan of Najjar came over to Rasool-Allah-saww, so he said, ‘I did Zahaar from my wife, then I have uniond with her before I expiated’. So he-saww said: ‘And what carried you upon that?’ He said, ‘When I did Zahaar, I saw the glitter of her anklets and the whiteness of her legs in the moonlight, so I have uniond with her before I expiated’. So he-saww said to him: ‘Alienate her until you expiate’, and he-saww ordered him with one expiation, and that he should seek Forgiveness of Allah-azwj’.[330]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ أَوْ غَيْرِهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ النُّمَيْرِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ ظَاهَرَ ثُمَّ طَلَّقَ قَالَ سَقَطَتْ عَنْهُ الْكَفَّارَةُ إِذَا طَلَّقَ قَبْلَ أَنْ يُعَاوِدَ الْمُجَامَعَةَ قِيلَ فَإِنَّهُ رَاجَعَهَا قَالَ إِنْ كَانَ إِنَّمَا طَلَّقَهَا لِإِسْقَاطِ الْكَفَّارَةِ عَنْهُ ثُمَّ رَاجَعَهَا فَالْكَفَّارَةُ لَازِمَةٌ لَهُ أَبَداً إِذَا عَاوَدَ الْمُجَامَعَةَ وَ إِنْ كَانَ طَلَّقَهَا وَ هُوَ لَا يَنْوِي شَيْئاً مِنْ ذَلِكَ فَلَا بَأْسَ أَنْ يُرَاجِعَ وَ لَا كَفَّارَةَ عَلَيْهِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, or someone else, from Al Hassan Bin Ali, from Ali Bin Uqba, from Musa Bin Akeyl Al Numeyri, from one of our companions,
(It has been narrated) from Abu Abdullah-asws regarding a man who did Zahaar, then divorced’. He-asws said: ‘The expiation is dropped off from him when he divorces before he repeats the union’. It was said, ‘Supposing he reverts to her?’ He-asws said: ‘If it was such, rather he divorced her in order for the dropping off of the expiation from him, then he reverted back to her. So the expiation is necessitated for him, ever, whenever he repeats the union; and if it was that he divorced her and he did not intend anything from that, so there is no problem if he reverts back to her, and there is no expiation upon him’.[331]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ قَالَ حَدَّثَنَا أَبُو عُيَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي ظَاهَرْتُ مِنْ أُمِّ وَلَدٍ لِي ثُمَّ وَاقَعْتُ عَلَيْهَا ثُمَّ كَفَّرْتُ فَقَالَ هَكَذَا يَصْنَعُ الرَّجُلُ الْفَقِيهُ إِذَا وَاقَعَ كَفَّرَ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Al Razzaz, from Ayoub Bin Nuh, altogether, from Safwan, narrated from Abu Uyayna, from Zurara who said,
‘I said to Abu Ja’far-asws, ‘I did Zahaar from a mother of a child of mine, then I have slept with her, then I expiated’. So he-asws said: ‘This is how the understanding man (Faqih) does, when an expiation occurs (meaning he always pays the expiation if he does Zahaar)’.[332]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ ظَاهَرَ ثُمَّ وَاقَعَ قَبْلَ أَنْ يُكَفِّرَ فَقَالَ لِي أَ وَ لَيْسَ هَكَذَا يَفْعَلُ الْفَقِيهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara who said,
‘I said to Abu Abdullah-asws, ‘A man did Zahaar, then have uniond before he expiated. So he-asws said to me: ‘Is this not how the understanding man (Faqih) acts?’[333]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُظَاهِرُ مِنِ امْرَأَتِهِ قَالَ فَلْيُكَفِّرْ قُلْتُ فَإِنَّهُ وَاقَعَ قَبْلَ أَنْ يُكَفِّرَ قَالَ أَتَى حَدّاً مِنْ حُدُودِ اللَّهِ عَزَّ وَ جَلَّ وَ لْيَسْتَغْفِرِ اللَّهَ وَ لْيَكُفَّ حَتَّى يُكَفِّرَ .
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Al Hassan Al Sayqal who said,
‘I spoke to Abu Abdullah-asws about the man who did Zahaar from his wife. He-asws said: ‘So let him expiate’. I said, ‘Supposing he have unions before he expiates?’ He-asws said: ‘He would have exceeded a Limit from the Limits of Allah-azwj Mighty and Majestic, and let him seek Forgiveness of Allah-azwj, and let him refrain (from his wife) until he has expiated’.[334]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الظِّهَارُ ضَرْبَانِ أَحَدُهُمَا فِيهِ الْكَفَّارَةُ قَبْلَ الْمُوَاقَعَةِ وَ الْآخَرُ بَعْدَهَا فَالَّذِي يُكَفِّرُ قَبْلَ الْمُوَاقَعَةِ الَّذِي يَقُولُ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي وَ لَا يَقُولُ إِنْ فَعَلْتُ بِكِ كَذَا وَ كَذَا وَ الَّذِي يُكَفِّرُ بَعْدَ الْمُوَاقَعَةِ هُوَ الَّذِي يَقُولُ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ قَرِبْتُكِ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Zahaar is of two types. In one of them there is the expiation before the union, and the other one after it. So that which he has to expiate before the union is the one in which he is saying, ‘You are unto me like the back of my mother’, and is not saying, ‘If you were to do such and such’. And that which he has to expiate after the union, it is which he is saying, ‘You are unto me like the back of my mother if I approach you’.[335]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْكُوفِيُّ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا حَلَفَ الرَّجُلُ بِالظِّهَارِ فَحَنِثَ فَعَلَيْهِ الْكَفَّارَةُ قَبْلَ أَنْ يُوَاقِعَ وَ إِنْ كَانَ مِنْهُ الظِّهَارُ فِي غَيْرِ يَمِينٍ فَإِنَّمَا عَلَيْهِ الْكَفَّارَةُ بَعْدَ مَا يُوَاقِعُ .
Muhammad Bin Abu Abdullah Al Kufy, from Muawiya Bin Hukeym, from Safwan, from Abdul Rahman Bin Al Hajjaj who said,
‘I heard Abu Abdullah-asws saying: ‘When the man swears an oath with the Zahaar, so he has sinned. So upon him is the expiation before he have unions; and if it was such from him, the Zahaar without a swear, so rather upon him is the expiation after he have unions’.[336]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ يَزِيدَ الْكُنَاسِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثُمَّ طَلَّقَهَا تَطْلِيقَةً فَقَالَ إِذَا طَلَّقَهَا تَطْلِيقَةً فَقَدْ بَطَلَ الظِّهَارُ وَ هَدَمَ الطَّلَاقُ الظِّهَارَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Abu Ayoub Al Khazzaz, from Yazeed Al Kunasy who said,
‘I asked Abu Ja’far-asws about a man who did Zahaar from his wife, them divorced her with a divorce. So he-asws said: ‘When he divorced her with a divorce, so it invalidated the Zahaar, and divorce demolishes the Zahaar’.
قَالَ فَقُلْتُ فَلَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ هِيَ امْرَأَتُهُ فَإِنْ رَاجَعَهَا وَجَبَ عَلَيْهِ مَا يَجِبُ عَلَى الْمُظَاهِرِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا قُلْتُ فَإِنْ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا وَ تَمْلِكَ نَفْسَهَا ثُمَّ تَزَوَّجَهَا بَعْدَ ذَلِكَ هَلْ يَلْزَمُهُ الظِّهَارُ قَبْلَ أَنْ يَمَسَّهَا قَالَ لَا قَدْ بَانَتْ مِنْهُ وَ مَلَكَتْ نَفْسَهَا قُلْتُ فَإِنْ ظَاهَرَ مِنْهَا فَلَمْ يَمَسَّهَا وَ تَرَكَهَا لَا يَمَسُّهَا إِلَّا أَنَّهُ يَرَاهَا مُتَجَرِّدَةً مِنْ غَيْرِ أَنْ يَمَسَّهَا هَلْ يَلْزَمُهُ فِي ذَلِكَ شَيْءٌ فَقَالَ هِيَ امْرَأَتُهُ وَ لَيْسَ يَحْرُمُ عَلَيْهِ مُجَامَعَتُهَا وَ لَكِنْ يَجِبُ عَلَيْهِ مَا يَجِبُ عَلَى الْمُظَاهِرِ قَبْلَ أَنْ يُجَامِعَهَا وَ هِيَ امْرَأَتُهُ
He (the narrator) said, ‘So I said, ‘So is there for him to revert to her?’ He-asws said: ‘Yes, she is his wife. So if he were to revert back to her, it would Obligated upon him what Obligates upon the perpetrator of Zahaar from before they touch each other’. I said, ‘So if he were to leave her until she is free from her term and she is in control of herself, then he marries her after that, would the Zahaar necessitate upon him before he touches her?’ He-asws said: ‘No. She was irrevocably divorced from him, and in control of herself’. I said, ‘So if her does Zahaar from her, and does not touch her, and leaves her, not touching her except that he sees her naked from without touching her, would anything from that necessitate upon him?’ So he-asws said: ‘She is his wife, and it is not prohibited on him copulating with her, but it Obligates upon him what Obligates upon the perpetrator of Zahaar, before he have unions with her, and she is his wife’.
قُلْتُ فَإِنْ رَفَعَتْهُ إِلَى السُّلْطَانِ وَ قَالَتْ هَذَا زَوْجِي وَ قَدْ ظَاهَرَ مِنِّي وَ قَدْ أَمْسَكَنِي لَا يَمَسُّنِي مَخَافَةَ أَنْ يَجِبَ عَلَيْهِ مَا يَجِبُ عَلَى الْمُظَاهِرِ قَالَ فَقَالَ لَيْسَ عَلَيْهِ أَنْ يُجْبَرَ عَلَى الْعِتْقِ وَ الصِّيَامِ وَ الْإِطْعَامِ إِذَا لَمْ يَكُنْ لَهُ مَا يُعْتِقُ وَ لَمْ يَقْوَ عَلَى الصِّيَامِ وَ لَمْ يَجِدْ مَا يَتَصَدَّقُ بِهِ قَالَ فَإِنْ كَانَ يَقْدِرُ عَلَى أَنْ يُعْتِقَ فَإِنَّ عَلَى الْإِمَامِ أَنْ يُجْبِرَهُ عَلَى الْعِتْقِ وَ الصَّدَقَةِ مِنْ قَبْلِ أَنْ يَمَسَّهَا وَ مِنْ بَعْدِ مَا يَمَسُّهَا .
I said, ‘Supposing if she were to raise it (the matter) to the Sultan (ruler) and says, ‘This is my husband, and he had done Zahaar from me, and has kept me, not touching me fearing that it would Obligate upon him what Obligates upon the perpetrator of Zahaar’. So he-asws said: ‘It is not upon him that he should be completed upon the emancipation, and the Fasting, and the feeding when there does not happen to be for him what he can emancipate with, and give charity with, from before he touches her, and from after having touched her’.[337]
ابْنُ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُوَاقِعَهَا فَبَانَتْ مِنْهُ أَ عَلَيْهِ كَفَّارَةٌ قَالَ لَا .
Ibn Mahboub, from Al Aa’la, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about a man who did Zahaar from his wife, then divorced her before he have uniond with her. So she was irrevocably divorced from him. Is there an expiation upon him?’ He-asws said: ‘No’.[338]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي أَوْ كَيَدِهَا أَوْ كَبَطْنِهَا أَوْ كَفَرْجِهَا أَوْ كَنَفْسِهَا أَوْ كَكَعْبِهَا أَ يَكُونُ ذَلِكَ الظِّهَارَ وَ هَلْ يَلْزَمُهُ فِيهِ مَا يَلْزَمُ الْمُظَاهِرَ فَقَالَ الْمُظَاهِرُ إِذَا ظَاهَرَ مِنِ امْرَأَتِهِ فَقَالَ هِيَ كَظَهْرِ أُمِّهِ أَوْ كَيَدِهَا أَوْ كَرِجْلِهَا أَوْ كَشَعْرِهَا أَوْ كَشَيْءٍ مِنْهَا يَنْوِي بِذَلِكَ التَّحْرِيمَ فَقَدْ لَزِمَهُ الْكَفَّارَةُ فِي كُلِّ قَلِيلٍ مِنْهَا أَوْ كَثِيرٍ وَ كَذَلِكَ إِذَا هُوَ قَالَ كَبَعْضِ ذَوَاتِ الْمَحَارِمِ فَقَدْ لَزِمَتْهُ الْكَفَّارَةُ .
Ali Bin Ibrahim, from his father, from Salih Bin Saeed, from Yunus, from one of his men,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who said to his wife, ‘You are unto me like the back of my mother’, or ‘like her hand’, or ‘like her belly’, or like her private part’, or like herself’, or ‘like her heels’, does that happen to be Zahaar, and does it necessitate him in it what necessitates the perpetrator of Zahaar?’ So he-asws said: ‘The perpetrator of Zahaar, when he does Zahaar from his wife, so he says she is like the back of his mother, or her hand, or like her feet, or like her hair, or anything from her, meaning by that the prohibition, so the expiation necessitates upon him in everything little from it or more, and similar to that is when he says it to some close relatives, so the expiation is necessitated upon him’.[339]
[1] Al Kafi – V 6 – The Book of Divorce Ch 21 H 1
[2] Al Kafi – V 6 – The Book of Divorce Ch 21 H 2
[3] Al Kafi – V 6 – The Book of Divorce Ch 21 H 3
[4] Al Kafi – V 6 – The Book of Divorce Ch 21 H 4
[5] Al Kafi – V 6 – The Book of Divorce Ch 21 H 5
[6] Al Kafi – V 6 – The Book of Divorce Ch 21 H 6
[7] Al Kafi – V 6 – The Book of Divorce Ch 21 H 7
[8] Al Kafi – V 6 – The Book of Divorce Ch 21 H 8
[9] Al Kafi – V 6 – The Book of Divorce Ch 21 H 9
[10] Al Kafi – V 6 – The Book of Divorce Ch 22 H 1
[11] Al Kafi – V 6 – The Book of Divorce Ch 22 H 2
[12] Al Kafi – V 6 – The Book of Divorce Ch 22 H 3
[13] Al Kafi – V 6 – The Book of Divorce Ch 22 H 4
[14] Al Kafi – V 6 – The Book of Divorce Ch 22 H 5
[15] Al Kafi – V 6 – The Book of Divorce Ch 22 H 6
[16] Al Kafi – V 6 – The Book of Divorce Ch 22 H 7
[17] Al Kafi – V 6 – The Book of Divorce Ch 22 H 8
[18] Al Kafi – V 6 – The Book of Divorce Ch 22 H 9
[19] Al Kafi – V 6 – The Book of Divorce Ch 22 H 10
[20] Al Kafi – V 6 – The Book of Divorce Ch 22 H 11
[21] Al Kafi – V 6 – The Book of Divorce Ch 22 H 11
[22] Al Kafi – V 6 – The Book of Divorce Ch 23 H 1
[23] Al Kafi – V 6 – The Book of Divorce Ch 23 H 2
[24] Al Kafi – V 6 – The Book of Divorce Ch 23 H 3
[25] Al Kafi – V 6 – The Book of Divorce Ch 23 H 4
[26] Al Kafi – V 6 – The Book of Divorce Ch 23 H 5
[27] Al Kafi – V 6 – The Book of Divorce Ch 23 H 6
[28] Al Kafi – V 6 – The Book of Divorce Ch 23 H 7
[29] Al Kafi – V 6 – The Book of Divorce Ch 24 H 1
[30] Al Kafi – V 6 – The Book of Divorce Ch 24 H 2
[31] Al Kafi – V 6 – The Book of Divorce Ch 24 H 3
[32] Al Kafi – V 6 – The Book of Divorce Ch 24 H 4
[33] Al Kafi – V 6 – The Book of Divorce Ch 24 H 5
[34] Al Kafi – V 6 – The Book of Divorce Ch 25 H 1
[35] Al Kafi – V 6 – The Book of Divorce Ch 26 H 1
[36] Al Kafi – V 6 – The Book of Divorce Ch 26 H 2
[37] Al Kafi – V 6 – The Book of Divorce Ch 26 H 3
[38] Al Kafi – V 6 – The Book of Divorce Ch 26 H 4
[39] Al Kafi – V 6 – The Book of Divorce Ch 26 H 5
[40] Al Kafi – V 6 – The Book of Divorce Ch 26 H 6
[41] Al Kafi – V 6 – The Book of Divorce Ch 26 H 7
[42] Al Kafi – V 6 – The Book of Divorce Ch 26 H 8
[43] Al Kafi – V 6 – The Book of Divorce Ch 26 H 9
[44] Al Kafi – V 6 – The Book of Divorce Ch 26 H 10
[45] Al Kafi – V 6 – The Book of Divorce Ch 26 H 11
[46] Al Kafi – V 6 – The Book of Divorce Ch 27 H 1
[47] Al Kafi – V 6 – The Book of Divorce Ch 27 H 2
[48] Al Kafi – V 6 – The Book of Divorce Ch 27 H 3
[49] Al Kafi – V 6 – The Book of Divorce Ch 27 H 4
[50] Al Kafi – V 6 – The Book of Divorce Ch 28 H 1
[51] Al Kafi – V 6 – The Book of Divorce Ch 28 H 2
[52] Al Kafi – V 6 – The Book of Divorce Ch 28 H 3
[53] Al Kafi – V 6 – The Book of Divorce Ch 28 H 4
[54] Al Kafi – V 6 – The Book of Divorce Ch 28 H 5
[55] Al Kafi – V 6 – The Book of Divorce Ch 28 H 6
[56] Al Kafi – V 6 – The Book of Divorce Ch 28 H 7
[57] Al Kafi – V 6 – The Book of Divorce Ch 28 H 8
[58] Al Kafi – V 6 – The Book of Divorce Ch 28 H 9
[59] Al Kafi – V 6 – The Book of Divorce Ch 28 H 10
[60] Al Kafi – V 6 – The Book of Divorce Ch 28 H 11
[61] Al Kafi – V 6 – The Book of Divorce Ch 28 H 12
[62] Al Kafi – V 6 – The Book of Divorce Ch 28 H 13
[63] Al Kafi – V 6 – The Book of Divorce Ch 28 H 14
[64] Al Kafi – V 6 – The Book of Divorce Ch 29 H 1
[65] Al Kafi – V 6 – The Book of Divorce Ch 29 H 2
[66] Al Kafi – V 6 – The Book of Divorce Ch 30 H 1
[67] Al Kafi – V 6 – The Book of Divorce Ch 31 H 1
[68] Al Kafi – V 6 – The Book of Divorce Ch 32 H 1
[69] Al Kafi – V 6 – The Book of Divorce Ch 33 H 1
[70] Al Kafi – V 6 – The Book of Divorce Ch 33 H 2
[71] Al Kafi – V 6 – The Book of Divorce Ch 33 H 3
[72] Al Kafi – V 6 – The Book of Divorce Ch 33 H 4
[73] Al Kafi – V 6 – The Book of Divorce Ch 33 H 5
[74] Al Kafi – V 6 – The Book of Divorce Ch 33 H 6
[75] Al Kafi – V 6 – The Book of Divorce Ch 33 H 7
[76] Al Kafi – V 6 – The Book of Divorce Ch 33 H 8
[77] Al Kafi – V 6 – The Book of Divorce Ch 33 H 9
[78] Al Kafi – V 6 – The Book of Divorce Ch 33 H 10
[79] Al Kafi – V 6 – The Book of Divorce Ch 33 H 11
[80] Al Kafi – V 6 – The Book of Divorce Ch 34 H 1
[81] Al Kafi – V 6 – The Book of Divorce Ch 35 H 1
[82] Al Kafi – V 6 – The Book of Divorce Ch 35 H 2
[83] Al Kafi – V 6 – The Book of Divorce Ch 35 H 3
[84] Al Kafi – V 6 – The Book of Divorce Ch 35 H 4
[85] Al Kafi – V 6 – The Book of Divorce Ch 35 H 5
[86] Al Kafi – V 6 – The Book of Divorce Ch 36 H 1
[87] Al Kafi – V 6 – The Book of Divorce Ch 36 H 2
[88] Al Kafi – V 6 – The Book of Divorce Ch 36 H 3
[89] Al Kafi – V 6 – The Book of Divorce Ch 36 H 4
[90] Al Kafi – V 6 – The Book of Divorce Ch 37 H 1
[91] Al Kafi – V 6 – The Book of Divorce Ch 37 H 2
[92] Al Kafi – V 6 – The Book of Divorce Ch 37 H 3
[93] Al Kafi – V 6 – The Book of Divorce Ch 37 H 4
[94] Al Kafi – V 6 – The Book of Divorce Ch 37 H 5
[95] Al Kafi – V 6 – The Book of Divorce Ch 38 H 1
[96] Al Kafi – V 6 – The Book of Divorce Ch 38 H 3
[97] Al Kafi – V 6 – The Book of Divorce Ch 38 H 4
[98] Al Kafi – V 6 – The Book of Divorce Ch 38 H 5
[99] Al Kafi – V 6 – The Book of Divorce Ch 39 H 1
[100] Al Kafi – V 6 – The Book of Divorce Ch 39 H 2
[101] Al Kafi – V 6 – The Book of Divorce Ch 39 H 3
[102] Al Kafi – V 6 – The Book of Divorce Ch 39 H 4
[103] Al Kafi – V 6 – The Book of Divorce Ch 39 H 5
[104] Al Kafi – V 6 – The Book of Divorce Ch 39 H 6
[105] Al Kafi – V 6 – The Book of Divorce Ch 39 H 7
[106] Al Kafi – V 6 – The Book of Divorce Ch 39 H 8
[107] Al Kafi – V 6 – The Book of Divorce Ch 39 H 9
[108] Al Kafi – V 6 – The Book of Divorce Ch 39 H 10
[109] Al Kafi – V 6 – The Book of Divorce Ch 39 H 11
[110] Al Kafi – V 6 – The Book of Divorce Ch 39 H 12
[111] Al Kafi – V 6 – The Book of Divorce Ch 39 H 13
[112] Al Kafi – V 6 – The Book of Divorce Ch 39 H 14
[113] Al Kafi – V 6 – The Book of Divorce Ch 40 H 1
[114] Al Kafi – V 6 – The Book of Divorce Ch 40 H 2
[115] Al Kafi – V 6 – The Book of Divorce Ch 40 H 3
[116] Al Kafi – V 6 – The Book of Divorce Ch 40 H 4
[117] Al Kafi – V 6 – The Book of Divorce Ch 40 H 5
[118] Al Kafi – V 6 – The Book of Divorce Ch 40 H 6
[119] Al Kafi – V 6 – The Book of Divorce Ch 40 H 7
[120] Al Kafi – V 6 – The Book of Divorce Ch 40 H 8
[121] Al Kafi – V 6 – The Book of Divorce Ch 40 H 9
[122] Al Kafi – V 6 – The Book of Divorce Ch 41 H 1
[123] Al Kafi – V 6 – The Book of Divorce Ch 41 H 2
[124] Al Kafi – V 6 – The Book of Divorce Ch 41 H 3
[125] Al Kafi – V 6 – The Book of Divorce Ch 41 H 4
[126] Al Kafi – V 6 – The Book of Divorce Ch 41 H 5
[127] Al Kafi – V 6 – The Book of Divorce Ch 41 H 6
[128] Al Kafi – V 6 – The Book of Divorce Ch 41 H 7
[129] Al Kafi – V 6 – The Book of Divorce Ch 41 H 9
[130] Al Kafi – V 6 – The Book of Divorce Ch 42 H 1
[131] Al Kafi – V 6 – The Book of Divorce Ch 42 H 2
[132] Al Kafi – V 6 – The Book of Divorce Ch 42 H 3
[133] Al Kafi – V 6 – The Book of Divorce Ch 42 H 4
[134] Al Kafi – V 6 – The Book of Divorce Ch 42 H 5
[135] Al Kafi – V 6 – The Book of Divorce Ch 42 H 6
[136] Al Kafi – V 6 – The Book of Divorce Ch 42 H 7
[137] Al Kafi – V 6 – The Book of Divorce Ch 43 H 1
[138] Al Kafi – V 6 – The Book of Divorce Ch 44 H 1
[139] Al Kafi – V 6 – The Book of Divorce Ch 44 H 2
[140] Al Kafi – V 6 – The Book of Divorce Ch 44 H 3
[141] Al Kafi – V 6 – The Book of Divorce Ch 44 H 4
[142] Al Kafi – V 6 – The Book of Divorce Ch 44 H 5
[143] Al Kafi – V 6 – The Book of Divorce Ch 44 H 6
[144] Al Kafi – V 6 – The Book of Divorce Ch 44 H 7
[145] Al Kafi – V 6 – The Book of Divorce Ch 44 H 8
[146] Al Kafi – V 6 – The Book of Divorce Ch 44 H 9
[147] Al Kafi – V 6 – The Book of Divorce Ch 44 H 10
[148] Al Kafi – V 6 – The Book of Divorce Ch 45 H 3
[149] Al Kafi – V 6 – The Book of Divorce Ch 45 H 4
[150] Al Kafi – V 6 – The Book of Divorce Ch 45 H 5
[151] Al Kafi – V 6 – The Book of Divorce Ch 45 H 6
[152] Al Kafi – V 6 – The Book of Divorce Ch 45 H 7
[153] Al Kafi – V 6 – The Book of Divorce Ch 45 H 8
[154] Al Kafi – V 6 – The Book of Divorce Ch 45 H 9
[155] Al Kafi – V 6 – The Book of Divorce Ch 45 H 10
[156] Al Kafi – V 6 – The Book of Divorce Ch 45 H 11
[157] Al Kafi – V 6 – The Book of Divorce Ch 45 H 12
[158] Al Kafi – V 6 – The Book of Divorce Ch 45 H 13
[159] Al Kafi – V 6 – The Book of Divorce Ch 45 H 14
[160] Al Kafi – V 6 – The Book of Divorce Ch 46 H 1
[161] Al Kafi – V 6 – The Book of Divorce Ch 46 H 2
[162] Al Kafi – V 6 – The Book of Divorce Ch 46 H 3
[163] Al Kafi – V 6 – The Book of Divorce Ch 46 H 4
[164] Al Kafi – V 6 – The Book of Divorce Ch 46 H 5
[165] Al Kafi – V 6 – The Book of Divorce Ch 46 H 6
[166] Al Kafi – V 6 – The Book of Divorce Ch 46 H 7
[167] Al Kafi – V 6 – The Book of Divorce Ch 46 H 8
[168] Al Kafi – V 6 – The Book of Divorce Ch 46 H 9
[169] Al Kafi – V 6 – The Book of Divorce Ch 46 H 10
[170] Al Kafi – V 6 – The Book of Divorce Ch 46 H 11
[171] Al Kafi – V 6 – The Book of Divorce Ch 47 H 1
[172] Al Kafi – V 6 – The Book of Divorce Ch 47 H 2
[173] Al Kafi – V 6 – The Book of Divorce Ch 47 H 3
[174] Al Kafi – V 6 – The Book of Divorce Ch 47 H 4
[175] Al Kafi – V 6 – The Book of Divorce Ch 47 H 5
[176] Al Kafi – V 6 – The Book of Divorce Ch 47 H 6
[177] Al Kafi – V 6 – The Book of Divorce Ch 48 H 1
[178] Al Kafi – V 6 – The Book of Divorce Ch 48 H 2
[179] Al Kafi – V 6 – The Book of Divorce Ch 48 H 3
[180] Al Kafi – V 6 – The Book of Divorce Ch 48 H 4
[181] Al Kafi – V 6 – The Book of Divorce Ch 48 H 5
[182] Al Kafi – V 6 – The Book of Divorce Ch 48 H 6
[183] Al Kafi – V 6 – The Book of Divorce Ch 48 H 7
[184] Al Kafi – V 6 – The Book of Divorce Ch 48 H 8
[185] Al Kafi – V 6 – The Book of Divorce Ch 48 H 9
[186] Al Kafi – V 6 – The Book of Divorce Ch 48 H 10
[187] Al Kafi – V 6 – The Book of Divorce Ch 48 H 11
[188] Al Kafi – V 6 – The Book of Divorce Ch 48 H 12
[189] Al Kafi – V 6 – The Book of Divorce Ch 49 H 1
[190] Al Kafi – V 6 – The Book of Divorce Ch 50 H 1
[191] Al Kafi – V 6 – The Book of Divorce Ch 50 H 2
[192] Al Kafi – V 6 – The Book of Divorce Ch 50 H 3
[193] Al Kafi – V 6 – The Book of Divorce Ch 50 H 4
[194] Al Kafi – V 6 – The Book of Divorce Ch 50 H 5
[195] Al Kafi – V 6 – The Book of Divorce Ch 51 H 1
[196] Al Kafi – V 6 – The Book of Divorce Ch 51 H 2
[197] Al Kafi – V 6 – The Book of Divorce Ch 51 H 3
[198] Al Kafi – V 6 – The Book of Divorce Ch 51 H 4
[199] Al Kafi – V 6 – The Book of Divorce Ch 51 H 5
[200] Al Kafi – V 6 – The Book of Divorce Ch 51 H 6
[201] Al Kafi – V 6 – The Book of Divorce Ch 51 H 7
[202] Al Kafi – V 6 – The Book of Divorce Ch 52 H 1
[203] Al Kafi – V 6 – The Book of Divorce Ch 52 H 2
[204] Al Kafi – V 6 – The Book of Divorce Ch 52 H 3
[205] Al Kafi – V 6 – The Book of Divorce Ch 52 H 4
[206] Al Kafi – V 6 – The Book of Divorce Ch 53 H 1
[207] Al Kafi – V 6 – The Book of Divorce Ch 53 H 2
[208] Al Kafi – V 6 – The Book of Divorce Ch 53 H 3
[209] Al Kafi – V 6 – The Book of Divorce Ch 53 H 4
[210] Al Kafi – V 6 – The Book of Divorce Ch 53 H 5
[211] Al Kafi – V 6 – The Book of Divorce Ch 54 H 1
[212] Al Kafi – V 6 – The Book of Divorce Ch 54 H 2
[213] Al Kafi – V 6 – The Book of Divorce Ch 54 H 3
[214] Al Kafi – V 6 – The Book of Divorce Ch 54 H 4
[215] Al Kafi – V 6 – The Book of Divorce Ch 55 H 1
[216] Al Kafi – V 6 – The Book of Divorce Ch 55 H 2
[217] Al Kafi – V 6 – The Book of Divorce Ch 55 H 3
[218] Al Kafi – V 6 – The Book of Divorce Ch 55 H 4
[219] Al Kafi – V 6 – The Book of Divorce Ch 55 H 5
[220] Al Kafi – V 6 – The Book of Divorce Ch 55 H 6
[221] Al Kafi – V 6 – The Book of Divorce Ch 56 H 1
[222] Al Kafi – V 6 – The Book of Divorce Ch 56 H 2
[223] Al Kafi – V 6 – The Book of Divorce Ch 56 H 3
[224] Al Kafi – V 6 – The Book of Divorce Ch 56 H 4
[225] Al Kafi – V 6 – The Book of Divorce Ch 56 H 6
[226] Al Kafi – V 6 – The Book of Divorce Ch 56 H 7
[227] Al Kafi – V 6 – The Book of Divorce Ch 56 H 8
[228] Al Kafi – V 6 – The Book of Divorce Ch 56 H 9
[229] Al Kafi – V 6 – The Book of Divorce Ch 56 H 10
[230] Al Kafi – V 6 – The Book of Divorce Ch 56 H 11
[231] Al Kafi – V 6 – The Book of Divorce Ch 56 H 12
[232] Al Kafi – V 6 – The Book of Divorce Ch 56 H 13
[233] Al Kafi – V 6 – The Book of Divorce Ch 57 H 1
[234] Al Kafi – V 6 – The Book of Divorce Ch 57 H 2
[235] Al Kafi – V 6 – The Book of Divorce Ch 57 H 3
[236] Al Kafi – V 6 – The Book of Divorce Ch 57 H 4
[237] Al Kafi – V 6 – The Book of Divorce Ch 58 H 1
[238] Al Kafi – V 6 – The Book of Divorce Ch 58 H 2
[239] Al Kafi – V 6 – The Book of Divorce Ch 58 H 3
[240] Al Kafi – V 6 – The Book of Divorce Ch 58 H 4
[241] Al Kafi – V 6 – The Book of Divorce Ch 59 H 1
[242] Al Kafi – V 6 – The Book of Divorce Ch 59 H 2
[243] Al Kafi – V 6 – The Book of Divorce Ch 59 H 3
[244] Al Kafi – V 6 – The Book of Divorce Ch 60 H 1
[245] Al Kafi – V 6 – The Book of Divorce Ch 60 H 2
[246] Al Kafi – V 6 – The Book of Divorce Ch 60 H 3
[247] Al Kafi – V 6 – The Book of Divorce Ch 60 H 4
[248] Al Kafi – V 6 – The Book of Divorce Ch 61 H 1
[249] Al Kafi – V 6 – The Book of Divorce Ch 61 H 2
[250] Al Kafi – V 6 – The Book of Divorce Ch 61 H 3
[251] Al Kafi – V 6 – The Book of Divorce Ch 61 H 4
[252] Al Kafi – V 6 – The Book of Divorce Ch 61 H 5
[253] Al Kafi – V 6 – The Book of Divorce Ch 61 H 6
[254] Al Kafi – V 6 – The Book of Divorce Ch 62 H 1
[255] Al Kafi – V 6 – The Book of Divorce Ch 62 H 2
[256] Al Kafi – V 6 – The Book of Divorce Ch 62 H 3
[257] Al Kafi – V 6 – The Book of Divorce Ch 62 H 4
[258] Al Kafi – V 6 – The Book of Divorce Ch 62 H 5
[259] Al Kafi – V 6 – The Book of Divorce Ch 62 H 6
[260] Al Kafi – V 6 – The Book of Divorce Ch 62 H 7
[261] Al Kafi – V 6 – The Book of Divorce Ch 62 H 8
[262] Al Kafi – V 6 – The Book of Divorce Ch 62 H 9
[263] Al Kafi – V 6 – The Book of Divorce Ch 62 H 10
[264] Al Kafi – V 6 – The Book of Divorce Ch 63 H 1
[265] Al Kafi – V 6 – The Book of Divorce Ch 63 H 2
[266] Al Kafi – V 6 – The Book of Divorce Ch 63 H 3
[267] Al Kafi – V 6 – The Book of Divorce Ch 63 H 4
[268] Al Kafi – V 6 – The Book of Divorce Ch 63 H 5
[269] Al Kafi – V 6 – The Book of Divorce Ch 63 H 6
[270] Al Kafi – V 6 – The Book of Divorce Ch 63 H 7
[271] Al Kafi – V 6 – The Book of Divorce Ch 63 H 8
[272] Al Kafi – V 6 – The Book of Divorce Ch 63 H 9
[273] Al Kafi – V 6 – The Book of Divorce Ch 63 H 10
[274] Al Kafi – V 6 – The Book of Divorce Ch 64 H 1
[275] Al Kafi – V 6 – The Book of Divorce Ch 64 H 2
[276] Al Kafi – V 6 – The Book of Divorce Ch 64 H 3
[277] Al Kafi – V 6 – The Book of Divorce Ch 64 H 4
[278] Al Kafi – V 6 – The Book of Divorce Ch 64 H 5
[279] Al Kafi – V 6 – The Book of Divorce Ch 64 H 6
[280] Al Kafi – V 6 – The Book of Divorce Ch 64 H 7
[281] Al Kafi – V 6 – The Book of Divorce Ch 64 H 8
[282] Al Kafi – V 6 – The Book of Divorce Ch 64 H 9
[283] Al Kafi – V 6 – The Book of Divorce Ch 65 H 1
[284] Al Kafi – V 6 – The Book of Divorce Ch 65 H 2
[285] Al Kafi – V 6 – The Book of Divorce Ch 65 H 3
[286] Al Kafi – V 6 – The Book of Divorce Ch 66 H 1
[287] Al Kafi – V 6 – The Book of Divorce Ch 66 H 2
[288] Al Kafi – V 6 – The Book of Divorce Ch 66 H 3
[289] Al Kafi – V 6 – The Book of Divorce Ch 66 H 4
[290] Al Kafi – V 6 – The Book of Divorce Ch 66 H 5
[291] Al Kafi – V 6 – The Book of Divorce Ch 67 H 1
[292] Al Kafi – V 6 – The Book of Divorce Ch 67 H 2
[293] Al Kafi – V 6 – The Book of Divorce Ch 67 H 3
[294] Al Kafi – V 6 – The Book of Divorce Ch 67 H 4
[295] Al Kafi – V 6 – The Book of Divorce Ch 68 H 1
[296] Al Kafi – V 6 – The Book of Divorce Ch 68 H 2
[297] Al Kafi – V 6 – The Book of Divorce Ch 68 H 3
[298] Al Kafi – V 6 – The Book of Divorce Ch 68 H 4
[299] Al Kafi – V 6 – The Book of Divorce Ch 68 H 5
[300] Al Kafi – V 6 – The Book of Divorce Ch 69 H 1
[301] Al Kafi – V 6 – The Book of Divorce Ch 69 H 2
[302] Al Kafi – V 6 – The Book of Divorce Ch 70 H 1
[303] Al Kafi – V 6 – The Book of Divorce Ch 71 H 1
[304] Al Kafi – V 6 – The Book of Divorce Ch 72 H 1
[305] Al Kafi – V 6 – The Book of Divorce Ch 72 H 2
[306] Al Kafi – V 6 – The Book of Divorce Ch 72 H 3
[307] Al Kafi – V 6 – The Book of Divorce Ch 72 H 4
[308] Al Kafi – V 6 – The Book of Divorce Ch 72 H 5
[309] Al Kafi – V 6 – The Book of Divorce Ch 72 H 6
[310] Al Kafi – V 6 – The Book of Divorce Ch 72 H 7
[311] Al Kafi – V 6 – The Book of Divorce Ch 72 H 8
[312] Al Kafi – V 6 – The Book of Divorce Ch 72 H 9
[313] Al Kafi – V 6 – The Book of Divorce Ch 72 H 10
[314] Al Kafi – V 6 – The Book of Divorce Ch 72 H 11
[315] Al Kafi – V 6 – The Book of Divorce Ch 72 H 12
[316] Al Kafi – V 6 – The Book of Divorce Ch 72 H 13
[317] Al Kafi – V 6 – The Book of Divorce Ch 72 H 14
[318] Al Kafi – V 6 – The Book of Divorce Ch 72 H 15
[319] Al Kafi – V 6 – The Book of Divorce Ch 72 H 16
[320] Al Kafi – V 6 – The Book of Divorce Ch 72 H 17
[321] Al Kafi – V 6 – The Book of Divorce Ch 72 H 18
[322] Al Kafi – V 6 – The Book of Divorce Ch 72 H 19
[323] Al Kafi – V 6 – The Book of Divorce Ch 72 H 20
[324] Al Kafi – V 6 – The Book of Divorce Ch 72 H 21
[325] Al Kafi – V 6 – The Book of Divorce Ch 72 H 22
[326] Al Kafi – V 6 – The Book of Divorce Ch 72 H 23
[327] Al Kafi – V 6 – The Book of Divorce Ch 72 H 24
[328] Al Kafi – V 6 – The Book of Divorce Ch 72 H 25
[329] Al Kafi – V 6 – The Book of Divorce Ch 72 H 26
[330] Al Kafi – V 6 – The Book of Divorce Ch 72 H 27
[331] Al Kafi – V 6 – The Book of Divorce Ch 72 H 28
[332] Al Kafi – V 6 – The Book of Divorce Ch 72 H 29
[333] Al Kafi – V 6 – The Book of Divorce Ch 72 H 30
[334] Al Kafi – V 6 – The Book of Divorce Ch 72 H 31
[335] Al Kafi – V 6 – The Book of Divorce Ch 72 H 32
[336] Al Kafi – V 6 – The Book of Divorce Ch 72 H 33
[337] Al Kafi – V 6 – The Book of Divorce Ch 72 H 34
[338] Al Kafi – V 6 – The Book of Divorce Ch 72 H 35
[339] Al Kafi – V 6 – The Book of Divorce Ch 72 H 36