Bihar Al-Anwaar Volume 100 Part 4

بحار الأنوار

BIHAR AL-ANWAAR

الجزء المائة

Volume 100

Part 4 out of 4

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams^-asws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

باب 68 الرضاع و أحكامه‏

CHAPTER 68 – THE NURSING (BREAST-FEEDING) AND ITS RULES

1- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ امْرَأَةٍ أَرْضَعَتْ جَارِيَةً ثُمَّ وَلَدَتْ أَوْلَاداً ثُمَّ أَرْضَعَتْ غُلَاماً يَحِلُّ لِلْغُلَامِ أَنْ يَتَزَوَّجَ تِلْكَ الْجَارِيَةَ الَّتِي أُرْضِعَتْ

(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,

‘I asked Al-Reza^-asws about a woman who breast-feeds a girl. Then she gives birth to children. Then she breastfeeds a body. Is it Permissible for the boy to marry that girls which she had breast-fed?’

 قَالَ لَا هِيَ أُخْتُهُ

He^-asws said: ‘No, she is his sister’.

 وَ سَأَلْتُهُ عَنِ امْرَأَةٍ أَرْضَعَتْ جَارِيَةً وَ لِزَوْجِهَا ابْنٌ مِنْ غَيْرِهَا يَحِلُّ لِابْنِ زَوْجِهَا أَنْ يَتَزَوَّجَ الْجَارِيَةَ الَّتِي أُرْضِعَتْ

And I asked him^-asws about a woman who breast-feeds a girl, and for her husband there is a boy from someone else. Is it Permissible for the son to marry the girl whom she had breast-fed?’

 قَالَ اللَّبَنُ لِلْفَحْلِ.

He^-asws said: ‘The milk is for the stallion (male)’’.[1]

2- ب، قرب الإسناد ابْنُ رِئَابٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا يُحَرِّمُ مِنَ الرَّضَاعِ

(The book) ‘Qurb Al Isnad’ – Ibn Riab who said,

‘I said to Abu Abdullah^-asws, ‘What makes sanctimony (Mahram) from the breast-feeding?’

قَالَ مَا أَنْبَتَ اللَّحْمَ وَ شَدَّ الْعَظْمَ

He^-asws said: ‘What grows the flesh and strengthens the bones’.

 قُلْتُ أَ تُحَرِّمُ عَشْرُ رَضَعَاتٍ

I said, ‘Do ten breast-feeding (sessions) make one sanctimonious (Mahram)?’

 قَالَ إِنَّهَا لَا تُنْبِتُ اللَّحْمَ وَ لَا تَشُدُّ الْعَظْمَ عَشْرُ رَضَعَاتٍ.

He^-asws said: ‘Ten breast-feeding sessions neither grow the flesh nor strengthen the bones’’.[2]

3- ب، قرب الإسناد ابْنُ الْوَلِيدِ عَنِ ابْنِ بُكَيْرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ عَشْرُ رَضَعَاتٍ لَا تُحَرِّمُ.

(The book) ‘Qurb Al Isnad’ – Ibn Al Waleed, from Ibn Bukeyr who said,

‘I heard Abu Abdullah^-asws saying: ‘Ten breastfeeding sessions do not make one sanctimonious (Mahram)’’.[3]

4- ب، قرب الإسناد عَبْدُ اللَّهِ بْنُ عَامِرٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَالِحِ بْنِ عَبْدِ اللَّهِ الْخَثْعَمِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ مُوسَى ع أَسْأَلُهُ عَنْ أُمِّ وَلَدٍ لِي ذَكَرَتْ أَنَّهَا أَرْضَعَتْ جَارِيَةً لِي فَقَالَ لَا تَقْبَلْ قَوْلَهَا وَ لَا تُصَدِّقْهَا.

(The book) ‘Qurb Al Isnaad’ – Abdullah Bin Aamir, from Ibn Abu Najran, from Salih Bin Abdullah Al Khas’amy who said,

‘I wrote to Abu Al-Hassan Musa^-asws asking him^-asws about mother of a child of mine. She mentioned that she had breast-fed a girl of mine. He^-asws said: ‘Neither will her word be accepted nor will she be ratified’’.[4]

5- مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنِ ابْنِ سِنَانٍ عَنْ حَرِيزٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا كَانَ مَجْبُوراً

(The book) ‘Ma’any Al Akhbar’ – My father, from Ahmad Bin Idrees, from Al Ash’ary, from Ahmad Bin Hilal, from Ibn Sinan, from Hareyz, from Fuzeyl Bin Yasaar,

‘From Abu Abdullah^-asws having said: ‘Breastfeeding does not create a sanctimonious one (Mahram) except a ‘Majboura’’.

قَالَ قُلْتُ وَ مَا الْمَجْبُورُ

He (the narrator) said, ‘I said, ‘And what is ‘Majboura’?’

 قَالَ أُمٌّ مُرَبِّيَةٌ أَوْ ظِئْرٌ مُسْتَأْجَرَةٌ أَوْ خَادِمٌ مُشْتَرَاةٌ وَ مَا كَانَ مِثْلَ ذَلِكَ مَوْقُوفٌ عَلَيْهِ.

He said, ‘A mother who nourishes (the child), a hired wet nurse, a purchased servant, and anything similar that is dependent upon him’’.[5]

6- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ ابْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ مَنْصُورِ بْنِ حَازِمٍ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنِ ابْنِ حَازِمٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا رَضَاعَ بَعْدَ فِطَامٍ الْخَبَرَ.

(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Ibn Abu Umeyr and Ibn Bazie, from Mansour Bin Yunus, from Masour Bin Hazim, and Ali Bin Ismail Al Maysami, from Ibn Hazim,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘There is no breast-feeding after the weaning’- the Hadeeth’’.[6]

7- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع عَنْ آبَائِهِ ع‏ مِثْلَهُ.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws, similar to it.[7]

8 ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنِ الصَّدُوقِ‏ مِثْلَهُ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Gazairy, from Al Sadouq, similar to it.[8]

9- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ تَوَقَّوْا عَلَى أَوْلَادِكُمْ لَبَنَ الْبَغِيِّ مِنَ النِّسَاءِ وَ الْمَجْنُونَةِ فَإِنَّ اللَّبَنَ يُعْدِي.

(The book) ‘Al Khisaal’ –

‘Al-Arbamiya – Amir Al-Momineen^-asws said: ‘Guard upon your children from the milk of prostitutes from the women, and the insane, for the milk transmits effects’’.[9]

10- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنْ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَقُولُ‏ تَخَيَّرُوا لِلرَّضَاعِ كَمَا تَتَخَيَّرُونَ لِلنِّكَاحِ فَإِنَّ الرَّضَاعَ يُغَيِّرُ الطِّبَاعَ.

(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ulwan,

‘From Al-Sadiq^-asws, from his^-asws that Ali^-asws had said: ‘Choose for the breast-feeding just as you tend to choose for the marriage, for the breast-feeding alters the nature (disposition)’’.[10]

11- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ الْمُسْلِمِ هَلْ يَصْلُحُ لَهُ أَنْ يَسْتَرْضِعَ لِوَلَدِهِ الْيَهُودِيَّةَ وَ النَّصْرَانِيَّةَ وَ هُنَّ يَشْرَبْنَ الْخَمْرَ

(The book) ‘Qurb Al Isnaad’ –

Ali, from his brother (Al-Kazim^-asws), said, ‘I asked him^-asws about the Muslim man, ‘Is it correct for him to seek the breast-feeding for his child to the Jewish woman and the Christian woman, and these are drinking the wine?’

قَالَ امْنَعُوهُنَّ مِنْ شُرْبِ الْخَمْرِ مَا أَرْضَعْنَ لَكُمْ.

He^-asws said: ‘Prevent them from drinking the wine for as long as they are breast-feeding for you!’’[11]

12- قَالَ: وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ وَلَدَتْ مِنْ زِنًا هَلْ يَصْلُحُ أَنْ يُسْتَرْضَعَ بِلَبَنِهَا

He said, ‘And I asked him^-asws about the woman giving birth from the adultery, ‘Is it correct that she is sought for her milk?’

قَالَ لَا وَ لَا الَّتِي ابْنَتُهَا وُلِدَتْ مِنَ الزِّنَا.

He^-asws said: ‘No, nor her daughter which she has given birth from the adultery’’.[12]

13- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا تَسْتَرْضِعُوا الْحَمْقَاءَ وَ لَا الْعَمْشَاءَ فَإِنَّ اللَّبَنَ يُعْدِي.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws, by the three chains from Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Neither seek breast-feeding of the idiot (foolish woman), nor the blind, for the milk transmits its effects’’.[13]

14 صح، صحيفة الرضا عليه السلام عَنْهُ ع‏ مِثْلَهُ.

(The book) ‘Saheefa Al-Reza^-asws’, may the greeting be upon him^-asws – similar to it.[14]

15 ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَيْسَ لِلصَّبِيِّ لَبَنٌ خَيْرٌ مِنْ لَبَنِ أُمِّهِ.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws, by this chain, he^-asws said: ‘Rasool-Allah^-saww said: ‘There isn’t for the child any milk better than milk of its mother’’.[15]

16- صح، صحيفة الرضا عليه السلام عَنْهُ ع‏ مِثْلَهُ.

(The book) ‘Saheefa Al-Reza^-asws’, may the greeting be upon him^-asws, from him^-asws – similar to it.[16]

17 ضا، فقه الرضا عليه السلام‏ وَ اعْلَمْ أَنَّهُ يَحْرُمُ مِنَ الرَّضَاعِ مَا يَحْرُمُ مِنَ النَّسَبِ فِي وَجْهِ النِّكَاحِ فَقَطْ وَ قَدْ يَحِلُّ مِلْكُهُ وَ بَيْعُهُ وَ ثَمَنُهُ إِلَّا فِي الْمُرْضِعِ نَفْسِهَا وَ الْفَحْلِ الَّذِي اللَّبَنُ مِنْهُ فَإِنَّهُمَا يَقُومَانِ مَقَامَ الْأَبَوَيْنِ لَا يَحِلُّ بَيْعُهُمَا وَ لَا مِلْكُهُمَا مُؤْمِنَيْنِ كَانَا أَوْ مُخَالِفَيْنِ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws: ‘And know that sanctimony (Mahram) is created from the breast-feeding what is created from the lineage in perspective of the marriage only, and its ownership, and selling it and its price is lawful except the wet-nurse herself, and the male from whom the milk is from. So whichever of the two are standing in place of the parents, it is not permissible to sell them nor owning them, whether they are Momineen or adversaries. 

وَ الْحَدُّ الَّذِي يُحَرِّمُ بِهِ الرَّضَاعُ مِمَّا عَلَيْهِ عَمَلُ الْعِصَابَةِ دُونَ كُلِّ مَا رُوِيَ فَإِنَّهُ مُخْتَلِفٌ مَا أَنْبَتَ اللَّحْمَ وَ قَوَّى الْعَظْمَ وَ هُوَ رَضَاعُ ثَلَاثَةِ أَيَّامٍ مُتَوَالِيَاتٍ أَوْ عَشَرَةُ رَضَعَاتٍ مُتَوَالِيَاتٍ مُحَرَّرَاتٍ مُرْوِيَاتٍ بِلَبَنِ الْفَحْلِ وَ قَدْ رُوِيَ مَصٍّ وَ مَصَّتَيْنِ وَ ثَلَاثَةٍ.

And the limit which breastfeeding creates sanctimony (Mahram), according to what the community relies upon and not every report, is that which causes flesh to grow and bones to strengthen, and that is breastfeeding for three consecutive days or ten consecutive full feedings with the milk of the man (the father). It has also been reported as one suckling, two sucklings, and three’’.[17]

18- قب، المناقب لابن شهرآشوب عَلِيُّ بْنُ مَهْزِيَارَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قِيلَ لَهُ إِنَّ رَجُلًا تَزَوَّجَ بِجَارِيَةٍ صَغِيرَةٍ فَأَرْضَعَتْهَا امْرَأَتُهُ ثُمَّ أَرْضَعَتْهَا امْرَأَةٌ أُخْرَى فَقَالَ ابْنُ شُبْرُمَةَ حَرُمَتْ عَلَيْهِ الْجَارِيَةُ وَ امْرَأَتَاهُ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Ali Bin Mahziyar,

‘From Abu Ja’far^-asws, (the narrator) said, ‘It was said to him^-asws, ‘A man marries a young girl and his wife breast-feeds her. Then another woman breast-feeds her. Ibn Shubrumah (a judge) said, ‘The girl is prohibited unto him, and so is his wife’.

فَقَالَ ع أَخْطَأَ ابْنُ شُبْرُمَةَ حَرُمَتْ عَلَيْهِ الْجَارِيَةُ وَ امْرَأَتُهُ الَّتِي أَرْضَعَتْهَا أَوَّلًا فَأَمَّا الْأَخِيرَةُ لَمْ تَحْرُمْ عَلَيْهِ لِأَنَّهَا أَرْضَعَتْ لِبِنْتِهِ.

He^-asws said: ‘Ibn Shubrumah is mistaken! Prohibited unto him is the girl and his wife which had breast-fed her firstly. As for the latter one, she is not prohibited unto him because she breast-fed his daughter’’.[18]

19- مكا، مكارم الأخلاق عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع‏ لَا تَسْتَرْضِعُوا الْحَمْقَاءَ فَإِنَّ اللَّبَنَ يَغْلِبُ الطِّبَاعَ.

(The book) ‘Makarim Al Akhlaq’ –  

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Ali^-asws said: ‘Do not seek breast-feeding of the idiots, for the milk overcomes the disposition (nature)’’.[19]

20- وَ قَالَ النَّبِيُّ ص‏ لَا تَسْتَرْضِعُوا الْحَمْقَاءَ فَإِنَّ الْوَلَدَ يَشِبُّ عَلَيْهِ.

And the Prophet^-saww said: ‘Do not seek breast-feeding of the idiots, for the child will have resemblance upon it’’.[20]

21- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِيَّاكُمْ أَنْ تَسْتَرْضِعُوا الْحَمْقَاءَ فَإِنَّ اللَّبَنَ يَشِبُّ عَلَيْهِ.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww: ‘Beware of seeking breast-feeding of the idiots for the milk (child) will have resemblance upon it!’’[21]

22- الْهِدَايَةُ، وَ قَالَ الصَّادِقُ ع‏ يَحْرُمُ مِنَ الْإِمَاءِ عَشْرٌ لَا يُجْمَعُ بَيْنَ الْأُمِّ وَ الِابْنَةِ وَ لَا بَيْنَ الْأُخْتَيْنِ وَ لَا أَمَتَكَ وَ لَهَا زَوْجٌ وَ لَا أَمَتَكَ وَ هِيَ أُخْتُكَ مِنَ الرَّضَاعَةِ وَ لَا أَمَتَكَ وَ هِيَ عَمَّتُكَ وَ لَا أَمَتَكَ وَ هِيَ خَالَتُكَ مِنَ الرَّضَاعَةِ وَ لَا أَمَتَكَ وَ هِيَ حَائِضٌ حَتَّى تَطْهُرَ وَ لَا أَمَتَكَ وَ هِيَ رَضِيعَتُكَ وَ لَا أَمَتَكَ وَ لَكَ فِيهَا شَرِيكٌ.

(The book) ‘Al Hidaya’ –

‘And Al-Sadiq^-asws said: ‘Prohibited from the slave girls are ten – neither gather between the mother and the daughter, nor between the two sisters, nor your slave girl having a husband for her, nor your slave girl and she is your sister from the breast-feeding, nor your slave girl and she is your paternal aunt, nor your slave girl and she is your maternal aunt from the breast-feeding, nor your slave girl while she is menstruating until she is pure, nor your slave girl and she had breast-fed you, nor your slave girl and there is a partner for you in her’’.[22]

23- وَ قَالَ الصَّادِقُ ع‏ يَحْرُمُ مِنَ الرَّضَاعِ مَا يَحْرُمُ مِنَ النَّسَبِ وَ لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا رَضَاعُ خَمْسَةَ عَشَرَ يَوْماً وَ لَيَالِيهِنَّ وَ لَيْسَ بَيْنَهُنَّ رَضَاعٌ.

And Al-Sadiq^-asws said: ‘Sanctimony (Mahram) is created from the breast-feeding what is created from the lineage, and there is no sanctimony created from the breast-feeding except breast-feeding of fifteen days and their nights, and there isn’t any interruption of the breast-feeding between them’’.[23]

باب 69 التحليل و أحكامه‏

CHAPTER 69 – PERMISSIBILITY AND ITS RULES

1- ين، كتاب حسين بن سعيد و النوادر حَمَّادُ بْنُ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع امْرَأَتِي أَحَلَّتْ لِي جَارِيَتَهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Abu Bakr Al Hazramy who said,

‘I said to Abu Abdullah^-asws, ‘My wife has permitted her slave girl for me’.

 فَقَالَ انْكِحْهَا إِنْ أَرَدْتَ

He^-asws said: ‘Have intimate marital relations with her if you want’.

قُلْتُ أَبِيعُهَا

I said, ‘Can I sell her?’

 قَالَ إِنَّمَا حَلَّ مِنْهَا مَا أَحَلَّتْ.

He^-asws said: ‘But rather it is permitted from her what she has permitted’’.[24]

2- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ بْنُ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ الْعَطَّارِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ عَارِيَّةِ الْفَرْجِ فَقَالَ لَا بَأْسَ بِهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Fazalah Bin Ayoub, from Aban Bin Usman, from Al-Hassan Al Attar who said,

‘I asked Abu Abdullah^-asws about hiring the private part. He^-asws said: ‘There is no problem with it’.

 قُلْتُ فَإِنْ كَانَ مِنْهُ الْوَلَدُ

I said, ‘Supposing there is a child from it?’

 قَالَ لِصَاحِبِ الْجَارِيَةِ إِلَّا أَنْ يَشْتَرِطَ عَلَيْهِ.

He^-asws said: ‘For owner of the slave girl except if he had placed a condition upon it’’.[25]

3- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ جَمِيعاً عَنْ أَبِي جَعْفَرٍ ع قَالَ قُلْتُ‏ الرَّجُلُ يُحِلُّ لِأَخِيهِ فَرْجَ جَارِيَةٍ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Al A’ala, from Muhammad, and Ahmad Bin Muhammad, from Abdul Kareem, altogether,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I said, ‘A man permits the private part of a slave girl for his brother’.

قَالَ نَعَمْ حَلَّ لَهُ مَا أَحَلَّ لَهُ مِنْهَا.

He^-asws said: ‘Yes, it is permissible for him what he had permitted from her for him’’.[26]

4- ين، كتاب حسين بن سعيد و النوادر حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَكُونُ لَهُ الْمَمْلُوكَةُ فَيُحِلُّهَا لِغَيْرِهِ قَالَ لَا بَأْسَ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Hammad Bin Isa, from Hareez, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws about the man having the owned slave girl for him, so he legalises her for someone else. He^-asws said: ‘There is no problem’’.[27]

5- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ بْنُ سُلَيْمَانَ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي الرَّجُلِ يُحِلُّ فَرْجَ جَارِيَتِهِ لِأَخِيهِ قَالَ لَا بَأْسَ بِذَلِكَ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim Bin Suleyman, from Hareez,

‘From Abu Abdullah^-asws regarding the man legalising the private part of his slave girl for his brother. He^-asws said: ‘There is no problem with that’.

 قُلْتُ فَإِنَّهُ أَوْلَدَهَا

I said, ‘Supposing he impregnates her?’

 قَالَ يَضُمُّ إِلَيْهِ وَلَدَهُ وَ يَرُدُّ الْجَارِيَةَ عَلَى مَوْلَاهَا.

He^-asws said: ‘His child will be attached to him and the slave girl will be returned to her master’’.[28]

6- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ غُلَامٍ لِي وَثَبَ عَلَى جَارِيَةٍ فَأَحْبَلَهَا فَاحْتَجْنَا إِلَى لَبَنِهَا فَقَالَ إِنْ أَحْلَلْتَ لَهُمَا مَا صَنَعَا فَطَيِّبٌ لَبَنُهَا.

The book Haseen Bin Saeed, and ‘Al Nawadir’ – Ahmad Bin Muhammad, from Hammad Bin Isa, from Is’haq Bin Ammar who said,

‘I asked Abu Abdullah^-asws about a boy of mine who pounces upon a slave girl and impregnates her. We became needy to her milk. He^-asws said: ‘If you had legalised for them both what they had done, her milk is good’’.[29]

8- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ مَا تَقُولُ فِي عَارِيَّةِ الْفَرْجِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Al Qasim Bin Urwah, from Abu Al Abbas who said,

‘I was in the presence of Abu Abdullah^-asws. A Man said to him^-asws, ‘May Allah^-azwj Keep you^-asws well! What are you saying regarding hiring the private part?’

 قَالَ حَرَامٌ

He^-asws said: ‘Prohibited!’

ثُمَّ مَكَثَ قَلِيلًا ثُمَّ قَالَ لَا بَأْسَ بِأَنْ يُحِلَّ الرَّجُلُ جَارِيَتَهُ لِأَخِيهِ.

Then he^-asws remained (silent) for a little while, then said: ‘There is no problem with the man legalising his slave girl for his brother’’.[30]

9- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ سُلَيْمَانَ الْفَرَّاءِ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قُلْتُ لِأَبِي جَعْفَرٍ ع الرَّجُلُ يُحِلُّ جَارِيَتَهُ لِأَخِيهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Suleyman Al Fara’a, from Hareez, from Zurara,

‘I said to Abu Ja’far^-asws, ‘Can a man legalise his slave girl for his brother?’

 فَقَالَ لَا بَأْسَ

He^-asws said: ‘There is no problem’.

 قُلْتُ فَإِنَّهَا جَاءَتْ بِوَلَدٍ

I said, ‘Supposing she comes with a child?’

قَالَ يَضُمُّ إِلَيْهِ وَلَدَهُ وَ يَرُدُّ الْجَارِيَةَ عَلَى صَاحِبِهَا

He^-asws said: ‘His child will be attached to him and the slave girl will be returned to her master’.

 قُلْتُ إِنَّهُ لَمْ يَأْذَنْ لَهُ فِي ذَلِكَ

I said, ‘Supposing he had not permitted for him regarding that?’

 فَقَالَ إِنَّهُ قَدْ أَذِنَ لَهُ وَ هُوَ لَا يَدْرِي أَنْ يَكُونَ ذَلِكَ.

He^-asws said: ‘Surely, he had permitted for him, and he did not know that would happen’’.[31]

10- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ أَبَانٍ عَنِ الْمُفَضَّلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَقُولُ لِامْرَأَتِهِ أَحِلِّي لِي جَارِيَتَكِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim Bin Muhammad, from Aban, from Al Mufazzal who said,

‘I said to Abu Abdullah^-asws, ‘The man says to his wife, ‘Can you legalise your slave girl for me?’

 قَالَ يُشْهِدُ عَلَيْهَا

He^-asws said: ‘He should keep witness upon her’.

 قُلْتُ فَإِنْ لَمْ يُشْهِدْ عَلَيْهَا عَلَيْهِ شَيْ‏ءٌ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ

I said, ‘If he does not keep witness upon her, there is something in what is between him and Allah^-azwj!’

 قَالَ هِيَ لَهُ حَلَالٌ.

He^-asws said: ‘She is permissible for him’’.[32]

11- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ بَعْضَ أَصْحَابِنَا قَدْ رَوَى عَنْكَ أَنَّكَ قُلْتَ إِذَا أَحَلَّ الرَّجُلُ لِأَخِيهِ الْمُؤْمِنِ جَارِيَتَهُ فَهِيَ لَهُ حَلَالٌ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al-Hassan Bin Mahboub, from Jameel Bin Salih, from Al Fuzeyl Bin Yasaar who said,

‘I said to Abu Abdullah^-asws, ‘One of our companions has reported from you^-asws that you^-asws said: ‘When the man legalises his slave girl for his Momin brother, she is lawful for him’’.

قَالَ نَعَمْ يَا فُضَيْلُ

He^-asws said: ‘Yes, O Fuzeyl!’

قُلْتُ فَمَا تَقُولُ فِي رَجُلٍ عِنْدَهُ جَارِيَةٌ لَهُ نَفِيسَةٌ وَ هِيَ بِكْرٌ أَحَلَّ مَا دُونَ الْفَرْجِ أَ لَهُ أَنْ يَفْتَضَّهَا

I said, ‘What are you^-asws saying regarding a man having a precious slave girl for him in his possession and she is a virgin, is it permissible whatever is besides the private part, or is it for him to deflower her?’

 قَالَ لَيْسَ لَهُ إِلَّا مَا أَحَلَّ لَهُ مِنْهَا وَ لَوْ أَحَلَّ لَهُ قُبْلَةً مِنْهَا لَمْ يَحِلَّ لَهُ مَا سِوَى ذَلِكَ

He^-asws said: ‘It isn’t for him except what he has permitted from her, for him, and if he had permitted a kiss from her for him, it will not be lawful for him besides that’.

 قُلْتُ أَ رَأَيْتَ إِنْ أَحَلَّ لَهُ دُونَ الْفَرْجِ فَغَلَبَتِ الشَّهْوَةُ فَأَفْضَاهَا

I said, ‘What is your^-asws view if he were to legalise for him apart from the private part, but the lust overcomes him so he deflowers her?’

 قَالَ لَا يَنْبَغِي لَهُ ذَلِكَ

He^-asws said: ‘That is not appropriate for him!’

قُلْتُ فَإِنْ فَعَلَ يَكُونُ زَانِياً

I said, ‘If he does so, will he be an adulterer?’

 قَالَ لَا وَ لَكِنْ خَائِناً وَ يَغْرَمُ لِصَاحِبِهَا عُشْرَ قِيمَتِهَا.

He^-asws said: ‘No, but a betrayer, and he will have to pay a fine to her owner, a tenth of her price’’.[33]

12- قَالَ الْحَسَنُ وَ حَدَّثَ رِفَاعَةُ بْنُ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ع‏ بِمِثْلِهِ إِلَّا أَنَّ رِفَاعَةَ قَالَ الْجَارِيَةُ النَّفِيسَةُ تَكُونُ عِنْدِي.

Al-Hassan said, ‘And Rifa’at Bin Musa narrated,

‘From Abu Abdullah^-asws, similar to it, except that Rifa’at said, ‘The precious slave girl happens to be in my possession’’.[34]

13- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ ضُرَيْسِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي الرَّجُلِ يُحِلُّ لِأَخِيهِ جَارِيَتَهُ وَ هِيَ تَخْرُجُ فِي حَوَائِجِهِ قَالَ هِيَ لَهُ حَلَالٌ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al-Hassan Bin Mahboub, from Jameel Bin Salih, from Zureys Bin Abdul Malik,

‘From Abu Abdullah^-asws regarding the man who legalises his slave girl for his brother and she goes out regarding his need. He^-asws said: ‘She is lawful for him’.

قُلْتُ أَ رَأَيْتَ إِنْ جَاءَتْ بِوَلَدٍ مَا يُصْنَعُ بِهِ

I said, ‘What is your^-asws view if she comes with a child, what should he do with it?’

 قَالَ هُوَ لِمَوْلَى الْجَارِيَةِ إِلَّا أَنْ يَكُونَ اشْتَرَطَ عَلَيْهِ حِينَ أَحَلَّهَا لَهُ إِنْ جَاءَتْ بِوَلَدٍ مِنِّي فَهُوَ حُرٌّ

He^-asws said: ‘It is for the master of the slave girl, except if he has placed a condition upon him when he had legalised her for him that if she were to come with a child from me, it would be free’.

  قُلْتُ فَيَمْلِكُ وَلَدَهُ

I said, ‘So he owns his child?’

 قَالَ إِنْ كَانَ لَهُ مَالٌ اشْتَرَاهُ بِالْقِيمَةِ.

He^-asws said: ‘If there was wealth for him, he can buy him with the price’’.[35]

باب 70 وطء الصبية و ما يترتب عليه‏

CHAPTER 70 – INTIMATE MARITAL RELATIONS WITH A YOUNG GIRL AND WHAT ITS CONSEQUENCES ARE

1- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ لَا تُدْخَلِ المَرْأَةُ عَلَى زَوْجِهَا حَتَّى يَأْتِيَ لَهَا تِسْعُ سِنِينَ أَمْ عَشْرٌ.

The book of Haseen Bin Saeed, and ‘Al Nawadir – Ahmad Bin Muhammad, from Abdul Kareem, from Abu Baseer who said,

‘I heard Abu Ja’far^-asws saying: ‘The woman cannot be entered (escorted) to her husband until nine or ten years have come to her’’.[36]

2- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا تَزَوَّجَ الرَّجُلُ بِالْجَارِيَةِ وَ هِيَ صَغِيرَةٌ فَلَا يَدْخُلْ بِهَا حَتَّى يَكُونَ لَهَا تِسْعُ سِنِينَ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Hammad, from Al Halby,

‘From Abu Abdullah^-asws having said: ‘When the man gets married to the girl while she is young, he should not have intimate relations with her until there happens to be nine years for her’’.[37]

3- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا يُدْخَلُ بِالْجَارِيَةِ حَتَّى يَأْتِيَ لَهَا تِسْعٌ أَوْ عَشْرٌ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Musa Bin Bakr, from Zurara,

‘From Abu Ja’far^-asws having said: ‘Do not have intimate marital relations with the girl until nine or ten years have come for her’’.[38]

باب 71 أولياء النكاح و ما يشترط في الزوجين لصحة إيقاع العقد

CHAPTER 71 – THE GUARDIANS OF THE MARRIAGE, AND WHAT CONDITIONS ARE PLACED IN THE TWO SPOUSES FOR THE HEALTH OF LASTING OF THE CONTRACT

1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَتَاهُ رَجُلَانِ يَخْطُبَانِ ابْنَتَهُ فَهَوِيَ أَنْ يُزَوِّجَ أَحَدَهُمَا وَ هَوِيَ أَبُوهُ الْآخَرَ أَيُّهُمَا أَحَقُّ أَنْ يُنْكَحَ

(The book) ‘Qurb Al Isnad’ –

Ali, from his brother (Al-Kazim^-asws), said, ‘I asked him^-asws about a man, two men come to him to propose for his daughter. He inclines to marry to one of them, and his father inclines to marry to the other. Which of the two is more rightful for the marriage?’

قَالَ الَّذِي هَوِيَ الْجَدُّ لِأَنَّهَا وَ أَبَاهَا لِلْجَدِّ.

He^-asws said: ‘The one to whom the grandfather inclines to, because she and her father (both belong) to the grandfather’’.[39]

2- ن، عيون أخبار الرضا عليه السلام جَعْفَرُ بْنُ نُعَيْمٍ عَنْ عَمِّهِ مُحَمَّدِ بْنِ شَاذَانَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ بَزِيعٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الصَّبِيَّةِ يُزَوِّجُهَا أَبُوهَا ثُمَّ يَمُوتُ وَ هِيَ صَغِيرَةٌ ثُمَّ تَكْبَرُ قَبْلَ أَنْ يَدْخُلَ بِهَا زَوْجُهَا أَ يَجُوزُ عَلَيْهَا التَّزْوِيجُ أَوِ الْأَمْرُ إِلَيْهَا

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws – Ja’far Bin Nueym, from his uncle Muhammad Bin Shazan, from Al Fazl Bin Shazan, from Ibn Bazie who said,

‘I asked Al-Reza^-asws about the young girl, her father gets her married, then he dies while she is young. Then she grows older before her husband consummates the marriage, ‘Is the marriage allowed upon her or is the matter up to her?’

فَقَالَ يَجُوزُ عَلَيْهَا تَزْوِيجُ أَبِيهَا.

He^-asws said: ‘The marriage by her father is allowed upon her’’.[40]

3- قَالَ: وَ سَأَلْتُهُ عَنِ امْرَأَةٍ ابْتُلِيَتْ بِشُرْبِ نَبِيذٍ فَسَكِرَتْ فَزَوَّجَتْ نَفْسَهَا مِنْ رَجُلٍ فِي سُكْرِهَا ثُمَّ أَفَاقَتْ فَأَنْكَرَتْ ذَلِكَ ثُمَّ ظَنَّتْ أَنَّهُ يَلْزَمُهَا فَوَرِعَتْ مِنْهُ فَأَقَامَتْ مَعَ‏ الرَّجُلِ عَلَى ذَلِكَ التَّزْوِيجِ أَ حَلَالٌ هُوَ لَهَا أَمِ التَّزْوِيجُ فَاسِدٌ لِمَكَانِ السُّكْرِ وَ لَا سَبِيلَ لِلزَّوْجِ عَلَيْهَا

He said, ‘And I asked him^-asws about a woman who indulges in drinking ‘Nabeez’ (intoxicant). She marries herself to a man during her intoxication. Then she sobers and denies that. Then she assumes that it necessitates her, so she is afraid from it and stays with the man upon that marriage. ‘Is he lawful for her or is the marriage invalid due to the place of the intoxication and there is no way for the husband to her?’

قَالَ إِذَا أَقَامَتْ مَعَهُ بَعْدَ مَا أَفَاقَتْ فَهُوَ رِضَاهَا

He^-asws said: ‘When she stays with him after having sobered, it is her agreement.

 قُلْتُ وَ يَجُوزُ ذَلِكَ التَّزْوِيجُ عَلَيْهَا

I said, ‘And that marriage is valid upon her?’

 قَالَ نَعَمْ.

He^-asws said: ‘Yes’’.[41]

4- قَالَ: وَ سَأَلْتُهُ عَنْ مَمْلُوكَةٍ كَانَتْ بَيْنَ اثْنَيْنِ فَأَعْتَقَاهَا وَ لَهَا أَخٌ غَائِبٌ وَ هِيَ بِكْرٌ أَ يَجُوزُ لِأَحَدِهِمَا أَنْ يُزَوِّجَهَا أَوْ لَا يَجُوزُ إِلَّا بِأَمْرِ أَخِيهَا

He said, ‘And I asked him^-asws about a slave girl being owned between two. They free her, and there is a brother of her who is absent, and she is a virgin, ‘Is it allowed for one of them to marry her off or is it not allowed except by the instructions of her brother?’

فَقَالَ بَلَى يَجُوزُ أَنْ يُزَوِّجَهَا

He^-asws said: ‘Yes, it is allowed for her to marry her off’.

 قُلْتُ فَيَتَزَوَّجُهَا هُوَ إِنْ أَرَادَ ذَلِكَ

I said, ‘Can he marry her if he wants?’

قَالَ نَعَمْ.

He^-asws said: ‘Yes’’.[42]

5- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ الْعَلَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَتَزَوَّجُ الرَّجُلُ بِالْجَارِيَةِ مُتْعَةً

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Fazalah, from Al A’ala, from Ibn Abu Yafour who said,

‘I said to Abu Abdullah^-asws, ‘Can a man marry a girl in Mut’ah?’

فَقَالَ نَعَمْ إِلَّا أَنْ يَكُونَ لَهَا أَبٌ وَ الْجَارِيَةُ يَسْتَأْمِرُهَا كُلُّ أَحَدٍ إِلَّا أَبُوهَا.

He^-asws said: ‘Yes, except if there happens to be a father for her, and the girl, everyone has to seek her instructions except her father’’.[43]

6- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا ع قَالَ: قُلْتُ الرَّجُلُ يُزَوِّجُ ابْنَهُ وَ هُوَ صَغِيرٌ فَيَجُوزُ طَلَاقُ أَبِيهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Al A’ala, from Muhammad,

‘From one of the two (5^th or 6^th Imam^-asws, he (the narrator) said, ‘I said, ‘The man gets his son married while he is young. Is the divorce by his father valid?’

قَالَ لَا

He^-asws said: ‘No’.

قُلْتُ فَعَلَى مَنِ الصَّدَاقُ

I said, ‘Upon whom is the dowry?’

قَالَ عَلَى أَبِيهِ إِذَا كَانَ قَدْ ضَمِنَهُ لَهُمْ فَإِنْ لَمْ يَكُنْ ضَمِنَهُ لَهُمْ فَعَلَى الْغُلَامِ إِلَّا أَنْ لَا يَكُونَ لِلْغُلَامِ مَالٌ فَعَلَى الْأَبِ ضَمِنَ أَوْ لَمْ يَضْمَنْ.

He^-asws said: ‘Upon his father if he had guaranteed it to them. If he did not guarantee, it would be upon the boy, except if there is no money for the boy, so it would be upon the father whether he had guaranteed it or not guaranteed it’’.[44]

7- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي الصَّبِيِّ يَتَزَوَّجُ الصَّبِيَّةَ هَلْ يَتَوَارَثَانِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Al Qasim Bin Suleyman, from Ubeyd Bin Zurara,

‘From Abu Abdullah^-asws regarding the young boy marrying the young girl, ‘Will they inherit from each other?’

فَقَالَ إِنْ كَانَ أَبَوَاهُمَا اللَّذَانِ زَوَّجَاهُمَا حَيَّيْنِ فَنَعَمْ

He^-asws said: ‘If their fathers, those who had got them married, were alive, yes’.

 قُلْنَا فَهَلْ يَجُوزُ طَلَاقُ الْأَبِ

We said, ‘Is divorce by the father allowed?’

قَالَ لَا.

He^-asws said: ‘No’’.[45]

8- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ يُزَوِّجُ ابْنَهُ وَ هُوَ صَغِيرٌ قَالَ إِنْ كَانَ لِابْنِهِ مَالٌ فَعَلَيْهِ الْمَهْرُ إِلَّا أَنْ يَكُونَ الْأَبُ ضَمِنَ الْمَهْرَ وَ إِنْ لَمْ يَكُنْ لِلِابْنِ مَالٌ فَالْأَبُ ضَامِنٌ لِلْمَهْرِ ضَمِنَ أَوْ لَمْ يَضْمَنْ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Abdullah Bin Bukeyr, from Ubeyd Bin Zurara who said,

‘I asked Abu Abdullah^-asws about a man getting his son married while he is young. He^-asws said: ‘If there was wealth for his son, upon him is the dowry, and if there does not happen to be any wealth for the son, the father is responsible for the dowry, whether he had guaranteed it or not’’.[46]

9- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا ع، قَالَ: قُلْتُ الصَّبِيُّ يَتَزَوَّجُ الصَّبِيَّةَ هَلْ يَتَوَارَثَانِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Al A’la, from Muhammad,

‘From one of the two (5^th or 6^th Imam^-asws), he (the narrator) said, ‘I said, ‘The young boy married the young girl, will they inherit each other?’

قَالَ إِنْ كَانَ أَبَوَاهُمَا زَوَّجَاهُمَا فَنَعَمْ

He^-asws said: ‘If their fathers who had got them marries (were alive), yes’.

 قُلْتُ فَهَلْ يَجُوزُ طَلَاقُ الْأَبِ

I said, ‘Is divorce by the father allowed?’

 قَالَ لَا.

He^-asws said: ‘No’’.[47]

10- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ الْعَلَاءِ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ كَانَ لَهُ وَلَدٌ فَزَوَّجَ مِنْهُ ابْنَتِي وَ فَرَضَ الصَّدَاقَ ثُمَّ مَاتَ مِنْ أَيْنَ يُحْسَبُ الصَّدَاقُ قَالَ مِنْ جَمِيعِ الْمَالِ إِنَّمَا هُوَ بِمَنْزِلَةِ الدَّيْنِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Al A’la,

‘From one of the two (5^th or 6^th Imam^-asws), he (the narrator) said, ‘I asked him^-asws about a man who has a son for him. He gets his son to marry my daughter and the dowry is obligated. Then he dies before the dowry is calculated. He^-asws said: ‘From entirety of the wealth. But rather, it is at the status of the debt’’.[48]

11- د، العدد القوية مُحَمَّدُ بْنُ جَرِيرٍ الطَّبَرِيُّ الشِّيعِيُّ غَيْرُ التَّارِيخِيِّ قَالَ: لَمَّا وَرَدَ سَبْيُ الْفُرْسِ إِلَى الْمَدِينَةِ أَرَادَ عُمَرُ بْنُ الْخَطَّابِ بَيْعَ النِّسَاءِ وَ أَنْ يَجْعَلَ الرِّجَالَ عَبِيداً فَمَنَعَهُ أَمِيرُ الْمُؤْمِنِينَ وَ أَعْتَقَ نَصِيبَهُ مِنْهُمْ ثُمَّ الصَّحَابَةُ وَهَبُوا أَنْصِبَاءَهُمْ فَقَبِلَ وَ أَعْتَقَهُمْ جَمِيعاً

(The book) ‘Al Adad Al Qawiya’ – Muhammad Bin Jareer Al Tabari the Shia, not the historian, he said,

‘When the Persian captives arrived at Al-Medina, Umar Bin Al-Khattab wanted to sell the women and make the men as captives. Amir Al-Momineen^-asws prevented him and liberated his^-asws share from them. Then the companions (also) gifted their shares. He accepted and freed them all.

 ثُمَّ قَالَ ع هَؤُلَاءِ لَا يُكْرَهْنَ عَلَى التَّزْوِيجِ وَ لَكِنْ يُخَيَّرْنَ

Then he^-asws said: ‘They will not be coerced upon the marriage, but they should be given a choice!’

 فَلَمَّا خُيِّرَتْ شَهْرَبَانُوَيْهِ فَقِيلَ لَهَا مَنْ تَخْتَارِينَ مِنْ خُطَّابِكِ وَ هَلْ أَنْتِ مِمَّنْ يُرِيدُ بَعْلًا

When Shehrbanuwayh^-ra was given a choice, it was said to her^-asws, ‘Whom do you^-ra choose from the proposers, and are you^-ra from the one who want a husband?’

فَسَكَتَتْ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَدْ أَرَادَتْ وَ بَقِيَ الِاخْتِيَارُ

She^-ra was silent. Amir Al-Momineen^-asws said: ‘She^-ra has intended, and the choosing remains’.

 فَقَالَ عُمَرُ وَ مَا عِلْمُكَ بِإِرَادَتِهَا الْبَعْلَ

Umar said, ‘And what makes you^-asws know of her^-ra wanting the husband?’

 قَالَ ع إِنَّ رَسُولَ اللَّهِ ص كَانَ إِذَا أَتَتْهُ كَرِيمَةُ قَوْمٍ لَا وَلِيَّ لَهَا وَ قَدْ خُطِبَتْ يَأْمُرُ أَنْ يُقَالَ لَهَا أَنْتِ رَاضِيَةٌ بِالْبَعْلِ فَإِنِ اسْتَحْيَتْ وَ سَكَتَتْ جُعِلَتْ إِذْنُهَا صُمَاتَهَا وَ أَمَرَ بِتَزْوِيجِهَا وَ إِنْ قَالَتْ لَا لَمْ تُكْرَهْ عَلَى مَا تَخْتَارُهُ

He^-asws said: ‘It so happened that when a noblewoman of a people was brought to him^-asws, there being no guardian for her and she had been proposed to, he^-saww instructed that it be said to her, ‘Do you agree with (having) the husband?’ If she is shy and remained silent, it was made to be her permission, and he^-saww instructed with getting her married, and if she said, ‘No’, she was not coerced upon what she did not choose’.

وَ إِنَّ شَهْرَبَانُوَيْهِ أُرِيَتِ الْخُطَّابَ فَأَوْمَأَتْ بِيَدِهَا وَ اخْتَارَتِ الْحُسَيْنَ ع فَأُعِيدَ الْقَوْلُ عَلَيْهَا فِي التَّخْيِيرِ فَأَشَارَتْ بِيَدِهَا وَ قَالَتْ بِلُغَتِهَا هَذَا إِنْ كُنْتُ مُخَيَّرَةً وَ جَعَلَتْ أَمِيرَ الْمُؤْمِنِينَ ع وَلِيَّهَا وَ خَطَبَ حُذَيْفَةُ إِلَى آخِرِ الْخَبَرِ وَ قَدْ مَرَّ فِي كِتَابِ الْجِهَادِ.

And Shehrbanuwayh^-ra was shown the proposers, and she^-ra gestured by her^-ra hand and chose Al-Husayn^-asws. The word was repeated unto her regarding the choice. She^-ra indicated by her^-ra hand and said in her^-ra language: ‘I^-ra have chosen!’, and she^-ra made Amir Al-Momineen^-asws her^-ra guardian, and Huzeyfa addressed the proposal (on her^-asws behalf)’ – up to end of the Hadeeth, and it has passed in the book of Jihad’’.[49]

12- الْهِدَايَةُ، وَ لَا وِلَايَةَ لِأَحَدٍ عَلَى الِابْنَةِ إِلَّا لِأَبِيهَا مَا دَامَتْ بِكْراً فَإِذَا صَارَتْ ثَيِّباً فَلَا وِلَايَةَ لَهُ عَلَيْهَا وَ هِيَ أَمْلَكُ بِنَفْسِهَا

(The book) ‘Al Hidaya’ –

‘And there is no governance for anyone upon the daughter (girl) except for her father for as long as she is a virgin. When she becomes deflowered, there is no governance for him upon her, and she is in control of herself.

 وَ إِذَا كَانَتْ بِكْراً وَ كَانَ لَهُ أَبٌ‏ وَ جَدٌّ فَالْجَدُّ أَحَقُّ بِتَزْوِيجِهَا مِنَ الْأَبِ مَا دَامَ الْأَبُ حَيّاً فَإِذَا مَاتَ الْأَبُ فَلَا وِلَايَةَ لِلْجَدِّ عَلَيْهَا لِأَنَّ الْجَدَّ إِنَّمَا يَمْلِكُ أَمْرَهَا فِي حَيَاةِ ابْنِهِ لِأَنَّهُ يَمْلِكُ ابْنَهُ فَإِذَا مَاتَ ابْنُهُ بَطَلَتْ وِلَايَتُهُ.

And when she was a virgin and there was a father for him and a grandfather, the grandfather is more rightful with getting her married than the father is, for as long as the father is alive. When the father dies, there is no governance for the grandfather upon her, because the grandfather rather is in control of her matter during the lifetime of his son because he controls his son. When his son dies, his governance is nullified’’.[50]

باب 72 أحكام الإماء و ما يحل منها و ما يحرم‏

CHAPTER 72 – RULES OF THE SLAVE GIRL AND WHAT IS PERMISSIBLE FROM HER AND WHAT IS PROHIBITED

1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لآِخَرَ هَذِهِ الْجَارِيَةُ لَكَ حَيَاتَكَ أَ يَحِلُّ فَرْجُهَا

(The book) ‘Qurb Al Isnaad’ –

Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about a man who said to another, ‘This slave girl is for you during your lifetime’. Is her private part permissible?’

قَالَ يَحِلُّ لَهُ فَرْجُهَا مَا لَمْ يَدْفَعْهَا إِلَى الَّذِي تَصَدَّقَ بِهَا عَلَيْهِ فَإِذَا تَصَدَّقَ بِهَا حَرُمَتْ عَلَيْهِ.

He^-asws said: ‘Her private part is permissible for him for as long as he does not hand her back to the one who had donated her to him. When he donates her, she is prohibited unto him’’.[51]

2- وَ سَأَلْتُهُ عَنْ مَمْلُوكَةٍ بَيْنَ رَجُلَيْنِ تَزَوَّجَهَا أَحَدُهُمَا وَ الْآخَرُ غَائِبٌ هَلْ يَجُوزُ النِّكَاحُ

And I asked him^-asws about a slave girl being between two men. One of them married her while the other was absent. Is the marriage valid?’

قَالَ إِذَا كَرِهَ الْغَائِبُ لَمْ يَجُزِ النِّكَاحُ.

He^-asws said: ‘When the absentee dislikes it, the marriage is not valid’’.[52]

3- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ جَارِيَةَ أُخْتِهِ أَوْ عَمَّتِهِ أَوِ ابْنِ أُخْتِهِ فَوَلَدَتْ مَا حَالُهُ

And I asked him^-asws about a man who marries a slave girl of his sister, or his paternal aunt, or son (daughter) of his sister, so she gives birth. What is his state?’

 قَالَ إِذَا كَانَ الْوَلَدُ شَيْئاً مِمَّنْ يَمْلِكُهُ عَتَقَ.

He^-asws said: ‘When the child was something from the ones he owns, it is liberated’’.[53]

No. 4 is missing

5- قَالَ: وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَشْتَرِي الْجَارِيَةَ فَيَقَعُ عَلَيْهَا أَ يَصْلُحُ بَيْعُهَا مِنَ الْجَدِّ

And I asked him^-asws about the man who buys the slave girl. He has intimate marital relations with her. Is it permissible for her to be sold by the grandfather?’

 قَالَ لَا بَأْسَ.

He^-asws said: ‘There is no problem’’.[54]

6- قَالَ: وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَحْتَاجُ إِلَى جَارِيَةِ ابْنِهِ فَيَطَؤُهَا إِذَا كَانَ الِابْنُ لَمْ يَطَأْهَا هَلْ يَصْلُحُ ذَلِكَ

He said, ‘And I asked him^-asws about the man who was in need to a slave girl of his son, so he has intimate marital relations with her. If the son had not had intimate marital relations with her, is that correct?’

قَالَ نَعَمْ هِيَ لَهُ حَلَالٌ إِلَّا أَنْ يَكُونَ الْأَبُ مُوسِراً فَيُقَوِّمُ الْجَارِيَةَ عَلَى نَفْسِهِ قِيمَةً ثُمَّ يَرُدُّ الْقِيمَةَ عَلَى ابْنِهِ.

He^-asws said: ‘Yes, she is lawful for him except if the father happens to be affluent. The slave girl would be evaluated upon himself for a price. Then the price would be returned to his son’’.[55]

7- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ يَحْرُمُ مِنَ الْإِمَاءِ عَشْرٌ لَا يُجْمَعُ بَيْنَ الْأُمِّ وَ الْبِنْتِ وَ بَيْنَ الْأُخْتَيْنِ وَ لَا أَمَتَكَ وَ هِيَ حَامِلٌ مِنْ غَيْرِكَ حَتَّى تَضَعَ وَ لَا أَمَتَكَ وَ لَهَا زَوْجٌ وَ لَا أَمَتَكَ وَ هِيَ أُخْتُكَ مِنَ الرَّضَاعَةِ وَ لَا أَمَتَكَ وَ هِيَ عَمَّتُكَ مِنَ الرَّضَاعَةِ وَ لَا أَمَتَكَ وَ هِيَ خَالَتُكَ مِنَ الرَّضَاعَةِ وَ لَا أَمَتَكَ وَ هِيَ حَائِضٌ حَتَّى تَطْهُرَ وَ لَا أَمَتَكَ وَ هِيَ رَضِيعَتُكَ وَ لَا أَمَتَكَ وَ لَكَ فِيهَا شَرِيكٌ.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Himeyri, from Haroun, from Ibn Ziyad who said,

‘Abu Abdullah^-asws said: ‘Ten from the slave girls are prohibited – One cannot gather between the mother and the daughter, and between the two sisters, nor your slave girl while she is pregnant from another until she gives birth, nor your slave girl having a husband for her, nor your slave girl and she is your sister from the breast-feeding, nor your slave girl and she is your slave girl from the breast-feeding, nor your slave girl and she is your maternal aunt from the breast-feeding, nor your slave girl and she is menstruating until she is pure, nor your slave girl and she has breast-fed you, nor your slave and there is a partner for you in her’’.[56]

8- ن، عيون أخبار الرضا عليه السلام جَعْفَرُ بْنُ نُعَيْمِ بْنِ شَاذَانَ عَنْ عَمِّهِ مُحَمَّدٍ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ بَزِيعٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الرَّجُلِ لَهُ الْجَارِيَةُ فَيُقَبِّلُهَا هَلْ تَحِلُّ لِوَلَدِهِ

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws – Ja’far Bin Nueym Bin Shazan, from his uncle Muhammad Bin al Fazl Bin Shazan, from Ibn Bazie who said,

‘I asked Al-Reza^-asws about the man having a slave girl for him, and he kisses her. ‘Is she lawful for his son?’

 فَقَالَ بِشَهْوَةٍ

He^-asws said: ‘With lust?’

 قُلْتُ نَعَمْ

I said, ‘Yes’.

قَالَ لَا مَا تَرَكَ شَيْئاً إِذَا قَبَّلَهَا بِشَهْوَةٍ

He^-asws said: ‘No! He has not left out anything when he had kissed her with lustful desire!

  ثُمَّ قَالَ ع ابْتِدَاءً مِنْهُ لَوْ جَرَّدَهَا فَنَظَرَ إِلَيْهَا بِشَهْوَةٍ حَرُمَتْ عَلَى أَبِيهِ وَ ابْنِهِ

Then he^-asws said initiating, from him^-asws: ‘If he bares her and looks at her with lustful desire, she is prohibited unto his father and his son’.

 قُلْتُ إِذَا نَظَرَ إِلَى جَسَدِهَا

I said, ‘When he looks at her body?’

 قَالَ إِذَا نَظَرَ إِلَى فَرْجِهَا.

He^-asws said: ‘When he looks at her private part’’.[57]

9- قَالَ: وَ سَأَلْتُهُ عَنْ مَمْلُوكَةٍ كَانَتْ بَيْنَ اثْنَيْنِ فَأَعْتَقَاهَا وَ لَهَا أَخٌ غَائِبٌ وَ هِيَ بِكْرٌ أَ يَجُورُ لِأَحَدِهِمَا أَنْ يُزَوِّجَهَا أَوْ لَا يَجُوزُ إِلَّا بِأَمْرِ أَخِيهَا

And I asked him^-asws about a slave girl being between two, so they both freed her, and there is an absentee brother for her, and she is a virgin. ‘Is it allowed for one of them to marry her, or not allowed except by instructions of her brother?’

 فَقَالَ بَلَى يَجُوزُ أَنْ يُزَوِّجَهَا

He^-asws said: ‘Yes, he can marry her off’.

قُلْتُ فَيَتَزَوَّجُهَا هُوَ إِنْ أَرَادَ ذَلِكَ

I said, ‘Can he marry her if he wants?’

 قَالَ نَعَمْ.

He^-asws said: ‘Yes’’.[58]

10- ع، علل الشرائع أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَقْوَامٌ اشْتَرَكُوا فِي جَارِيَةٍ وَ ائْتَمَنُوا بَعْضَهُمْ وَ جَعَلُوا الْجَارِيَةَ عِنْدَهُ فَوَطِئَهَا

(The book) ‘Ilal Al Sharaie’ – My father, from Ali, from his father, from Salih Bin Saeed, from Yunus, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullah^-asws, ‘A group of people associate in a slave girl and they entrust one of them and make the slave girl to be with him. He has intimate marital relations with her’.

قَالَ يُجْلَدُ الْحَدَّ وَ يُدْرَأُ عَنْهُ مِنَ الْحَدِّ بِقَدْرِ مَا لَهُ‏ فِيهَا وَ تُقَوَّمُ الْجَارِيَةُ وَ يُغَرَّمُ ثَمَنَهَا لِلشُّرَكَاءِ

He^-asws said: ‘He will be struck the legal penalty and stave off from him the legal penalty in accordance of what (share) is for him in her, and the slave girl will be evaluated and he will be fined her price to be for the associates.

فَإِنْ كَانَتِ الْقِيمَةُ فِي الْيَوْمِ الَّذِي وَطِئَ أَقَلَّ مِمَّا اشْتُرِيَتْ فَإِنَّهُ يُلْزَمُ أَكْثَرَ الثَّمَنَيْنِ لِأَنَّهُ قَدْ أَفْسَدَ عَلَى شُرَكَائِهِ وَ إِنْ كَانَتِ الْقِيمَةُ فِي الْيَوْمِ الَّذِي وَطِئَ أَكْثَرَ مِمَّا اشْتُرِيَتْ بِهِ أُلْزِمَ الْأَكْثَرَ لِاسْتِفْسَادِهَا.

If the value during the day in which he had intimate marital relations with her was less than what she had been bought for, he will be necessitated the larger of the two values, because he had corrupted upon his associates; and if the value during the day in which he had intimate marital relations with her is more than what she had been bought for, he will be necessitated the larger (of the two values) because he had corrupted her’’.[59]

11- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع‏ أَنَّ عَلِيّاً كَانَ يَنْهَى الرَّجُلَ إِذَا كَانَتْ لَهُ أَمَةٌ وَ لَهَا وَلَدٌ مِنْ غَيْرِهِ فَمَاتَ وَلَدُهَا أَنْ يَمَسَّهَا حَتَّى تَحِيضَ حَيْضَةً أَوْ يَسْتَبِينَ حَامِلٌ هِيَ أَمْ لَا.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Ali^-asws had forbidden the man, when there was a slave girl for him and there was a child for her from someone else, so her child dies, (forbidden) from touching her until she menstruates a menstruation, or it becomes clear whether she is pregnant or not’’.[60]

12- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع‏ مَنِ اتَّخَذَ مِنَ الْإِمَاءِ أَكْثَرَ مِمَّا يَنْكِحُ أَوْ نَكَحَ فَالْإِثْمُ عَلَيْهِ إِنْ بَغَيْنَ.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Ali^-asws said: ‘One who takes more slave girls than what he can marry or has intimate marital relations with, the sin is upon him if he transgresses’’.[61]

13- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ رَفَعَهُ إِلَى سَلْمَانَ رَحْمَةُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ فِي حَدِيثٍ لَهُ‏ مَنِ اتَّخَذَ جَارِيَةً فَلَمْ يَأْتِهَا فِي كُلِّ أَرْبَعِينَ يَوْماً ثُمَّ أَتَتْ مُحَرَّماً كَانَ وِزْرُ ذَلِكَ عَلَيْهِ.

(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Yazeed, from Muhammad Bin Ibrahim, from Al-Husayn Bin Al Mukhtar, raising it to,

Salman^-ra, may Allah^-azwj have Mercy upon him^-ra, he^-ra said in a Hadeeth: ‘One who takes a slave girl and does not come to her (at least) during every forty days, then she commits a prohibited act, the burden of that would be upon him’’.[62]

14- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنِ اتَّخَذَ جَارِيَةً فَلَمْ يَأْتِهَا فِي كُلِّ أَرْبَعِينَ يَوْماً كَانَ وِزْرُ ذَلِكَ عَلَيْهِ.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Usman Bin Isa, from the one who mentioned it,

‘From Abu Abdullah^-asws having said: ‘One who takes a slave girl but does not come to her during every forty days, the burden of that would be upon him’’.[63]

15- ج، الإحتجاج الرَّيَّانُ بْنُ شَبِيبٍ قَالَ: سَأَلَ أَبُو جَعْفَرٍ ع يَحْيَى بْنَ أَكْثَمَ الْقَاضِيَ فِي مَجْلِسِ الْمَأْمُونِ فَقَالَ ع أَخْبِرْنِي عَنْ رَجُلٍ نَظَرَ إِلَى امْرَأَةٍ فِي أَوَّلِ النَّهَارِ وَ كَانَ نَظَرُهُ إِلَيْهَا حَرَاماً عَلَيْهِ فَلَمَّا ارْتَفَعَ النَّهَارُ حَلَّتْ لَهُ فَلَمَّا زَالَتِ الشَّمْسُ حَرُمَتْ عَلَيْهِ فَلَمَّا كَانَ وَقْتُ الْعَصْرِ حَلَّتْ لَهُ فَلَمَّا غَرَبَتِ الشَّمْسُ حَرُمَتْ عَلَيْهِ فَلَمَّا دَخَلَ وَقْتُ الْعِشَاءِ الْآخِرَةِ حَلَّتْ لَهُ فَلَمَّا كَانَ وَقْتُ انْتِصَافِ اللَّيْلِ حَرُمَتْ عَلَيْهِ فَلَمَّا طَلَعَ الْفَجْرُ حَلَّتْ مَا حَالُ هَذِهِ الْمَرْأَةِ وَ بِمَا ذَا حَلَّتْ لَهُ وَ حَرُمَتْ عَلَيْهِ

(The book) ‘Al Ihtijaj’ – Al Rayyan Bin Shabeeb who said,

‘Abu Ja’far^-asws was asked by Yahya Bin Aksam the judge in a gathering of Al-Mamoun. He^-asws said: ‘Inform me about a man who looks at a woman in the beginning of the day, and his looking at her was prohibited unto him. When the day rose, she was lawful to him. When the sun declined (at midday), she was prohibited to him. When it was the time of Al Asr (afternoon), she was lawful for him. When the sun set (evening) she was prohibited to him. When the time of Al Isha the last (night) entered, she was lawful for him. When it was the time of midnight she was prohibited to him. When the dawn emerged, she was lawful. What is the state of this woman and what is what which is permissible for him and prohibited to him?’

فَقَالَ لَهُ يَحْيَى بْنُ أَكْثَمَ لَا وَ اللَّهِ لَا أَهْتَدِي إِلَى جَوَابِ هَذَا السُّؤَالِ وَ لَا أَعْرِفُ الْوَجْهَ فِيهِ فَإِنْ رَأَيْتَ أَنْ تُفِيدَنَاهُ

Yahya Bin Aksam said to him^-asws, ‘No, by Allah^-azwj! Neither am I guided to answer this question nor do I know the perspective in it. If you^-asws deem fit to guide us’.

فَقَالَ أَبُو جَعْفَرٍ ع هَذِهِ أَمَةٌ لِرَجُلٍ مِنَ النَّاسِ نَظَرَ إِلَيْهَا أَجْنَبِيٌّ فِي أَوَّلِ النَّهَارِ فَكَانَ نَظَرُهُ إِلَيْهَا حَرَاماً عَلَيْهِ فَلَمَّا ارْتَفَعَ النَّهَارُ ابْتَاعَهَا مِنْ مَوْلَاهَا فَحَلَّتْ لَهُ فَلَمَّا كَانَ عِنْدَ الظُّهْرِ أَعْتَقَهَا فَحَرُمَتْ عَلَيْهِ فَلَمَّا كَانَ وَقْتُ الْعَصْرِ تَزَوَّجَهَا فَحَلَّتْ لَهُ

Abu Ja’far^-asws said: ‘This is a slave girl of a man from the people. He looks at her as a stranger in the beginning of the day, so his looking at her is prohibited unto him. When the day rises, he buys her from her master so she becomes lawful for him. When it was at Al-Zohr (midday) he frees her, so she becomes prohibited to him. When it was the time of Al-Asr (afternoon) he marries her, she became permissible for him.

فَلَمَّا كَانَ وَقْتُ الْمَغْرِبِ ظَاهَرَ مِنْهَا فَحَرُمَتْ عَلَيْهِ فَلَمَّا كَانَ وَقْتُ الْعِشَاءِ الْآخِرَةِ كَفَّرَ عَنِ الظِّهَارِ فَحَلَّتْ لَهُ فَلَمَّا كَانَ نِصْفُ اللَّيْلِ طَلَّقَهَا وَاحِدَةً فَحَرُمَتْ عَلَيْهِ فَلَمَّا كَانَ عِنْدَ الْفَجْرِ رَاجَعَهَا فَحَلَّتْ لَهُ.

When it was the time of Al-Maghrib (evening), he pronounces ‘Zihaar’ from her, so she was prohibited to him. When it was the time of Al-Isha the last (night), he expiates from the ‘Zihaar’, so she was permissible for him. When it was midnight he divorces her, one divorce, so she was prohibited unto him. When it was at day, he returns to her, so she was lawful for him’’.[64]

16- شا، الإرشاد رُفِعَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع بِالْيَمَنِ رَجُلَانِ بَيْنَهُمَا جَارِيَةٌ يَمْلِكَانِ رِقَّهَا عَلَى السَّوَاءِ قَدْ جَهِلَا حَظْرَ وَطْئِهَا فَوَطِئَاهَا مَعاً فِي طُهْرٍ وَاحِدٍ عَلَى ظَنٍّ مِنْهُمَا جَوَازَ ذَلِكَ لِقُرْبِ عَهْدِهِمَا بِالْإِسْلَامِ وَ قِلَّةِ مَعْرِفَتِهِمْ بِمَا تَضَمَّنَتْهُ الشَّرِيعَةُ مِنَ الْأَحْكَامِ

(The book) ‘Al Irshad’ –

‘A case of two men who were raised to Amir Al-Momineen^-asws at Al-Yemen having a slave girl. They owned her neck upon the equality. Being ignorant of the caution of having intimate marital relations with her both of them did so during one pure period upon the thinking from them of the validity of that due to the nearness of their period with Al-Islam and lack of their understanding with what the law had necessitated of the rulings.

 فَحَمَلَتِ الْجَارِيَةُ وَ وَضَعَتْ غُلَاماً فَاخْتَصَمَا إِلَيْهِ فِيهِ فَقَرَعَ عَلَى الْغُلَامِ بِاسْمِهِمَا فَخَرَجَتِ الْقُرْعَةُ لِأَحَدِهِمَا فَأَلْحَقَ الْغُلَامَ بِهِ وَ أَلْزَمَهُ نِصْفَ قِيمَةِ الْوَلَدِ أَنْ لَوْ كَانَ عَبْداً لِشَرِيكِهِ وَ قَالَ لَوْ عَلِمْتُ أَنَّكُمَا أَقْدَمْتُمَا عَلَى مَا فَعَلْتُمَاهُ بَعْدَ الْحُجَّةِ عَلَيْكُمَا بِحَظْرِهِ لَبَالَغْتُ فِي عُقُوبَتِكُمَا

The slave girl became pregnant and gave birth to a boy. They brought the dispute to him^-asws regarding it. He^-asws drew lots upon the boy with their names, and the lot came out for one of them, so he^-asws attached the boy to him and necessitated him half the value of the child as if he was a slave of his partner, and he^-asws said: ‘Had I^-asws known that both of you had gone ahead upon what you have done after the proof upon you of its caution, I^-asws would have been extensive in punishing you two!’

 وَ بَلَغَ رَسُولَ اللَّهِ ص هَذِهِ الْقِصَّةُ فَأَمْضَاهَا وَ أَقَرَّ الْحُكْمَ بِهَا فِي الْإِسْلَامِ وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ فِينَا أَهْلَ الْبَيْتِ مَنْ يَقْضِي عَلَى سُنَنِ دَاوُدَ ع.

And this story reached Rasool-Allah^-saww, so he^-saww continued it and accepted the judgment of it in Al-Islam, and said: ‘The Praise is for Allah^-azwj Who Made People^-asws of the Household to be among us, someone who judges based upon the practice of Dawood^-as’’.[65]

17- شي، تفسير العياشي عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ أُخْتَيْنِ مَمْلُوكَتَيْنِ يَنْكِحُ إِحْدَاهُمَا أَ يَحِلُّ لَهُ الْأُخْرَى

Tafseer Al Ayyashi – From Isa Bin Abdullah who said,

‘Abu Abdullah^-asws was asked about two sister slave girls. He has intimate marital relations with one of them, ‘Is the other one lawful for him?’

 فَقَالَ لَيْسَ يَنْكِحُ الْأُخْرَى إِلَّا دُونَ الْفَرْجِ وَ إِنْ لَمْ يَفْعَلْ فَهُوَ خَيْرٌ لَهُ نَظِيرُ تِلْكَ الْمَرْأَةِ تَحِيضُ فَتَحْرُمُ عَلَى زَوْجِهَا أَنْ يَأْتِيَهَا فِي فَرْجِهَا لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ لا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ‏ قَالَ‏ وَ أَنْ‏ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا ما قَدْ سَلَفَ‏ يَعْنِي فِي النِّكَاحِ فَيَسْتَقِيمُ لِلرَّجُلِ أَنْ يَأْتِيَ امْرَأَتَهُ وَ هِيَ حَائِضٌ فِيمَا دُونَ الْفَرْجِ.

He^-asws said: ‘He can only have intimate marital relations with the other only other than the private part, and if he does not do so, it is better for him, being similar to a woman menstruating being forbidden to her husband of her private part due to the Saying of Allah^-azwj Mighty and Majestic: and from gathering between the two sisters (in marriage) except for what has passed [4:23] – meaning in the marriage. Thus, it is correct for the man if he comes to his wife while she is menstruating, other than the private part’’.[66]

18 شي، تفسير العياشي عَنْ أَبِي عَوْنٍ قَالَ سَمِعْتُ أَبَا صَالِحٍ قَالَ: قَالَ عَلِيٌّ ع ذَاتَ يَوْمٍ سَلُونِي

(The book) ‘Tafseer Al Ayyashi’ – from Abu Own who said, ‘I heard Abu Salih saying,

‘One day Ali^-asws said: ‘Ask me^-asws!’

فَقَالَ ابْنُ الْكَوَّاءِ أَخْبِرْنِي عَنْ بِنْتِ الْأَخِ مِنَ الرَّضَاعَةِ وَ عَنِ الْمَمْلُوكَتَيْنِ الْأُخْتَيْنِ

Ibn Al-Kawwa said, ‘Inform me about a daughter of the brother from the breast-feeding and about two sister slave girls!’

 فَقَالَ إِنَّكَ لَذَاهِبٌ فِي التِّيهِ سَلْ مَا يَعْنِيكَ أَوْ مَا يَنْفَعُ

He^-asws said: ‘You have gone to the bottom! Ask what concerns you or what would benefit’.

 فَقَالَ ابْنُ الْكَوَّاءِ إِنَّمَا نَسْأَلُكَ عَمَّا لَا نَعْلَمُ فَأَمَّا مَا نَعْلَمُ فَلَا نَسْأَلُكَ عَنْهُ

Ibn Al-Kawwa said, ‘But rather we ask about what we don’t know. As for what we know, we do not ask you^-asws about it’.

ثُمَّ قَالَ أَمَّا الْأُخْتَانِ الْمَمْلُوكَتَانِ أَحَلَّتْهُمَا آيَةٌ وَ حَرَّمَتْهُمَا آيَةٌ وَ لَا أُحِلُّهُ وَ لَا أُحَرِّمُهُ وَ لَا أَفْعَلُهُ أَنَا وَ لَا وَاحِدٌ مِنْ أَهْلِ بَيْتِي.

Then he^-asws said: ‘As for the two sister slave girls, a Verse legalises it and a Verse prohibits it, and I^-asws neither legalise it nor do I^-asws prohibited, and I^-asws don’t do it nor does anyone from People^-asws of my^-asws Household’’.[67]

19- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ بِي الصَّبَّاحِ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ رَجُلٍ عِنْدَهُ أُخْتَانِ مَمْلُوكَتَانِ فَوَطِئَ إِحْدَاهُمَا ثُمَّ وَطِئَ الْأُخْرَى قَالَ حَرُمَتْ عَلَيْهِ الْأُولَى حَتَّى تَمُوتَ الْأُخْرَى

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Al Fuzeyl, from Abu Al Sabbah who said,

‘Abu Abdullah^-asws was asked about a man having two sister slave girls in his possession. He has intimate marital relations with one of them, then the other one. He^-asws said: ‘The first one is prohibited unto him until the other one dies!’

 قُلْتُ أَ رَأَيْتَ إِنْ بَاعَهَا

I said, ‘What is your^-asws view if he were to sell her (the second one)?’

قَالَ إِنْ كَانَ إِنَّمَا يَبِيعُهَا حَاجَةً وَ لَا يَخْطُرُ عَلَى بَالِهِ مِنَ الْأَوَّلِ شَيْ‏ءٌ فَلَا بَأْسَ وَ إِنْ كَانَ إِنَّمَا يَبِيعُهَا لِيَرْجِعَ إِلَى الْأُولَى فَلَا.

He^-asws said: ‘If he was rather selling her out of need and nothing from the first one had crossed his mind, then there is no problem, and if he was rather selling in order to return to the first one, so no’’.[68]

20- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ وَ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْأُمُّ وَ الِابْنَةُ سَوَاءٌ إِذَا لَمْ يَدْخُلْ بِهَا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Jameel and Hammad,

‘From Abu Abdullah^-asws having said: ‘The mother and the daughter (slave girls) are the same when he did not have intimate marital relations with her’’.[69]

21- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ عَنْ عَلِيٍّ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَمْلِكُ أُخْتَيْنِ أَ يَطَؤُهُمَا جَمِيعاً

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim,

‘From Ali, from Abu Ibrahim^-asws, he said, ‘I asked him^-asws about a man who owns two sisters, ‘Can he have intimate marital relations with them both?’

 قَالَ يَطَأُ إِحْدَاهُمَا فَإِذَا وَطِئَ الثَّانِيَةَ حَرُمَتِ الْأُولَى عَلَيْهِ حَتَّى تَمُوتَ الثَّانِيَةُ أَوْ يُفَارِقَهَا وَ لَيْسَ لَهُ أَنْ يَبِيعَ الثَّانِيَةَ مِنْ أَجْلِ الْأُولَى لِيَرْجِعَ إِلَيْهَا إِلَّا أَنْ يُجَدِّدَ فِيهِ بِجَارِيَتِهِ أَوْ يَتَصَدَّقَ بِهَا أَوْ يَمُوتَ.

He^-asws said: ‘He can have intimate marital relations with one of them. When he does it with the second one, the first one becomes prohibited unto him until the second one dies or he separates from her, and it isn’t for him to sell the second one for the reason of the first one to be returning to her, except if there is a renewal for him regarding his slave girl, or he donates her, or she dies’’.[70]

22- كِتَابُ، سُلَيْمِ بْنِ قَيْسٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ فِي سِيَاقِ ذِكْرِ بِدَعِ عُمَرَ قَالَ ع وَ عِتْقُهُ أُمَّهَاتِ الْأَوْلَادِ وَ أَخَذَ النَّاسُ بِقَوْلِهِ وَ تَرَكُوا أَمْرَ اللَّهِ وَ أَمْرَ رَسُولِهِ وَ رَدُّهُ سَبَايَا تُسْتَرَ وَ هُنَّ حَبَالَى وَ إِعْتَاقُهُ سَبَايَا أَهْلِ الْيَمَنِ الْحَدِيثَ.

The book of Suleym Bin Qays –

‘From Amir Al-Momineen^-asws in continuation of mention of the innovations by Umar, he^-asws said: ‘And his freeing mothers of the children, and the people taking with his word, and their neglecting the Commands of Allah^-azwj and instructions of His^-azwj Rasool^-saww, and his returning the captives of Tustar while they were pregnant, and his freeing captives of the people of Yemen’ – Hadeeth’’.[71]

23- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع‏ إِنَّ رَجُلًا مِنَ الْأَنْصَارِ دَعَا رَسُولَ اللَّهِ ص إِلَى طَعَامِهِ فَإِذَا وَلِيدَةٌ عَظِيمٌ بَطْنُهَا تَخْتَلِفُ بِالطَّعَامِ فَقَالَ رَسُولُ اللَّهِ ص مَا هَذِهِ

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Ali^-asws said: ‘A man from the Helpers invited Rasool-Allah^-saww to his meal. There was a large-bellied woman coming and going with the food. Rasool-Allah^-saww said: ‘What is this?’

 فَقَالَ اشْتَرَيْتُهَا يَا رَسُولَ اللَّهِ ص وَ بِهَا هَذَا الْحَبَلُ

He said, ‘I have bought her, O Rasool-Allah^-saww, and this pregnancy was already with her’.

فَقَالَ النَّبِيُّ ص هَلْ تَرَاهَا

The Prophet^-saww said: ‘Did you see her?’

قَالَ نَعَمْ

He said, ‘Yes’.

قَالَ لَوْ لَا حُرْمَةُ طَعَامِكَ لَلَعَنْتُكَ لَعَنَةً تَدْخُلُ عَلَيْكَ فِي قَبْرِكَ أَعْتِقْ مَا فِي بَطْنِهَا

He^-saww said: ‘Had it not been for sanctity of your meal, I^-saww would have cursed you with such a curse, it would enter upon you in your grave! Free what is her belly!’

فَقَالَ يَا رَسُولَ اللَّهِ وَ بِمَ اسْتَحَقَّ الْعِتْقَ

He said, ‘O Rasool-Allah^-saww, and due to what does it deserve the freedom?’

قَالَ لِأَنَّ نُطْفَتَكَ غَذَّى سَمْعَهُ وَ بَصَرَهُ وَ لَحْمَهُ وَ دَمَهُ وَ شَعْرَهُ وَ بَشَرَهُ.

He^-saww said: ‘Because your seed is feeding its ears, and its sight, and its flesh, and its blood, and its hair, and its skin’’.[72]

باب 73 أحكام تزويج الإماء زائدا على ما تقدم في الباب السابق‏

CHAPTER 73 – RULES OF THE MARRIAGE OF SLAVE GIRLS, ADDITIONAL TO WHAT HAS PRECEDED IN THE PREVIOUS CHAPTER

1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِأَمَتِهِ وَ أَرَادَ أَنْ يُعْتِقَهَا وَ يَتَزَوَّجَهَا أَعْتَقْتُكِ وَ جَعَلْتُ صَدَاقَكِ عِتْقَكِ

(The book) ‘Qurb Al Isnad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about a man who says to his slave girl, and he intends to liberate her and marry her, ‘I shall liberate you and make your freedom to be your dowry!’

قَالَ عَتَقَتْ وَ هِيَ بِالْخِيَارِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ فَلَا وَ إِنْ تَزَوَّجَتْهُ فَلْيُعْطِهَا شَيْئاً وَ إِنْ قَالَ تَزَوَّجْتُكِ وَ جَعَلْتُ مَهْرَكِ عِتْقَكِ كَانَ النِّكَاحُ شَيْئاً وَاجِباً إِلَى أَنْ يُعْطِيَهَا شَيْئاً.

He^-asws said: ‘She is set free and she is with the choice. If she likes she can marry him and if she likes not to, so no, and if she does marry him let him give her something, and if he says, ‘I have married you and made your dowry to be your freedom, the marriage would be a thing obligated until he gives her something’’.[73]

2- ما، الأمالي للشيخ الطوسي حَمَّوَيْهِ عَنْ أَبِي الْحُسَيْنِ عَنْ أَبِي خَلِيفَةَ عَنْ شَاكِرِ بْنِ الْعِيَاضِ عَنْ هَاشِمِ بْنِ سَعِيدٍ عَنْ كِنَانَةَ عَنْ صَفِيَّةَ قَالَتْ‏ أَعْتَقَنِي رَسُولُ اللَّهِ ص وَ جَعَلَ عِتْقِي صَدَاقِي.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Hammawiya, from Abu Al-Hassan, from Abu Khaleefa, from Shakir Bin Al Iyaz, from Hashim Bin Saeed, from Kinana, from Safiya who said,

‘Rasool-Allah^-saww liberated me and made my freedom as my dowry’’.[74]

3- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع‏ أَنَ‏ رَسُولَ اللَّهِ ص قَضَى فِي بَرِيرَةَ بِشَيْئَيْنِ قَضَى فِيهَا بِأَنَّ الْوَلَاءَ لِمَنْ أَعْتَقَ وَ قَضَى لَهَا بِالتَّخْيِيرِ حِينَ أُعْتِقَتْ وَ قَضَى أَنَّ مَا تَصَدَّقَ بِهِ عَلَيْهَا فَأَهْدَتْهُ فَهِيَ هَدِيَّةٌ لَا بَأْسَ بِأَكْلِهِ.

(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Rasool-Allah^-saww decreed regarding Bareyra with two things – the governance is for the one who liberates and she is with the choice when freed; and decreed that whatever he donates with upon her, so she gifts it, it is a gift. There is no problem with him consuming it.[75]

4- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ ذَكَرَ أَنَّ بَرِيرَةَ كَانَتْ عِنْدَ زَوْجٍ لَهَا وَ هِيَ مَمْلُوكَةٌ فَاشْتَرَتْهَا عَائِشَةُ فأعتقها [فَأَعْتَقَهَا] فَخَيَّرَهَا رَسُولُ اللَّهِ ص إِنْ شَاءَتْ أَنْ تَقِرَّ عِنْدَ زَوْجِهَا وَ إِنْ شَاءَتْ فَارَقَتْهُ وَ كَانَ مَوَالِيهَا الَّذِينَ بَاعُوهَا قَدِ اشْتَرَطُوا عَلَى عَائِشَةَ أَنَّ لَهُمْ وَلَاءَهَا

(The book) ‘Al Khisal’ – Ibn Al Waleed, from Al Saffar, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ibn Abu Umeyr, from Hammad, from Al Halby,

‘From Abu Abdullah^-asws, he^-asws mentioned that Bareyra was with a husband of hers, and she was an owned slave. Ayesha bought her and liberated her. Rasool-Allah^-saww gave her a choice. If she likes, she can stay with her husband, and if she likes, separate from him, and her masters, those that had sold her had stipulated upon Ayesha that her governance would be for them.

فَقَالَ رَسُولُ اللَّهِ ص الْوَلَاءُ لِمَنْ أَعْتَقَ وَ صُدِّقَ عَلَى بَرِيرَةَ بِلَحْمٍ فَأَهْدَتْهُ إِلَى رَسُولِ اللَّهِ ص فَعَلَّقَتْهُ عَائِشَةُ وَ قَالَتْ إِنَّ رَسُولَ اللَّهِ ص لَا يَأْكُلُ الصَّدَقَةَ

Rasool-Allah^-saww said: ‘The governance is for the one who liberates’, and meat was donated in charity to Bareyra. She gifted it to Rasool-Allah^-saww. Ayesha kept it aside and said, ‘Rasool-Allah^-saww does not consume the charity!’

فَجَاءَ رَسُولُ اللَّهِ ص وَ اللَّحْمُ مُعَلَّقٌ فَقَالَ مَا شَأْنُ هَذَا اللَّحْمِ لَمْ يُطْبَخْ

Rasool-Allah^-saww came and the meat had been kept aside. He^-asws said: ‘What is the concern with this meat not being cooked?’

 قَالَتْ يَا رَسُولَ اللَّهِ صُدِّقَ بِهِ عَلَى بَرِيرَةَ فَأَهْدَتْهُ لَنَا وَ أَنْتَ لَا تَأْكُلُ الصَّدَقَةَ

She said, ‘O Rasool-Allah^-saww! It was donated in charity to Bareyra, so she gifted it to us, and you^-saww do not consume the charity!’

 فَقَالَ هُوَ لَهَا صَدَقَةٌ وَ لَنَا هَدِيَّةٌ

He^-saww said: ‘It is charity for her, and for us it is a gift’.

ثُمَّ أَمَرَ بِطَبْخِهِ فَجَرَتْ فِيهَا ثَلَاثٌ مِنَ السُّنَنِ.

Then he^-saww instructed with it being cooked, so three of the practices (Sunnah) flowed regarding her’’.[76]

5- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ تَعَالَى‏ وَ الْمُحْصَناتُ مِنَ النِّساءِ إِلَّا ما مَلَكَتْ أَيْمانُكُمْ‏ قَالَ هُوَ أَنْ يَأْمُرَ الرَّجُلُ عَبْدَهُ وَ تَحْتَهُ أَمَتُهُ فَيَقُولَ لَهُ اعْتَزِلْهَا فَلَا تَقْرَبْهَا ثُمَّ يَحْبِسَهَا عَنْهُ حَتَّى تَحِيضَ

(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about Words of Allah^-azwj the Exalted: ‘And (Prohibited are) the married ones from the women except what your right hands possess [4:24]. He^-asws said: ‘It is the man ordering his slave while his slave girls is under (married to) him (the slave). He says to him, ‘Isolate her and do not go near her!’

ثُمَّ يَمَسَّهَا فَإِذَا حَاضَتْ بَعْدَ مَسِّهِ إِيَّاهَا رَدَّهَا عَلَيْهِ بِغَيْرِ نِكَاحٍ.

Then he touches her. When she has menstruated after his having touched her, he returns her to him (the slave) without a marriage’’.[77]

6- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي‏ الْمُحْصَناتُ مِنَ النِّساءِ إِلَّا ما مَلَكَتْ أَيْمانُكُمْ‏ قَالَ هُنَّ ذَوَاتُ الْأَزْوَاجِ.

(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer,

‘From Abu Abdullah^-asws regarding: ‘And (Prohibited are) the married ones from the women except what your right hands possess [4:24]. He^-asws said: ‘These are with the husbands’’.[78]

7 شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي‏ الْمُحْصَناتُ مِنَ النِّساءِ إِلَّا ما مَلَكَتْ‏ قَالَ سَمِعْتُهُ يَقُولُ تَأْمُرُ عَبْدَكَ وَ تَحْتَهُ أَمَتُكَ فَيَعْتَزِلُهَا حَتَّى تَحِيضَ‏ فَتُصِيبُ مِنْهَا.

(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Sinan,

‘From Abu Abdullah^-asws regarding: And (Prohibited are) the married ones from the women except what your right hands possess [4:24]. He (the narrator) said, ‘I heard him^-asws saying: ‘You can order your slave, and beneath (married to) him is your slave girl. So, he isolates from her until she has menstruated, then you can attain from her’’.[79]

8- شي، تفسير العياشي عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ع‏ فِي قَوْلِ اللَّهِ‏ وَ الْمُحْصَناتُ مِنَ النِّساءِ إِلَّا ما مَلَكَتْ أَيْمانُكُمْ‏ قَالَ هُنَّ ذَوَاتُ الْأَزْوَاجِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ إِنْ كُنْتَ زَوَّجْتَ أَمَتَكَ غُلَامَكَ نَزَعْتَهَا مِنْهُ إِذَا شِئْتَ

(The book) ‘Tafseer Al Ayyashi’ – From Ibn Muskan, from Abu Baseer,

‘From one of the two (5^th or 6^th Imam^-asws) regarding Words of Allah^-azwj: And (Prohibited are) the married ones from the women except what your right hands possess [4:24]. He^-asws said: ‘These are with the husband, except what your right hands possess. If you have got your slave girl married to your slave man, you can remove her from him whenever you desire to’.

 فَقُلْتُ أَ رَأَيْتَ إِنْ زَوَّجَ غَيْرَ غُلَامِهِ

I said, ‘What is your^-asws view if he gets her married to other than his slave’.

قَالَ لَيْسَ لَهُ أَنْ يَنْزِعَ حَتَّى يُبَاعَ فَإِنْ بَاعَهَا صَارَ بُضْعُهَا فِي يَدِ غَيْرِهِ فَإِنْ شَاءَ الْمُشْتَرِي فَرَّقَ وَ إِنْ شَاءَ أَقَرَّ.

He^-asws said: ‘It isn’t for him to remove (her) until sold. When he sells, she comes to be in the hand (control) of another. If the buyer likes, he can separate her and if he likes he can let her stay’’.[80]

9- شي، تفسير العياشي عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع يُتَمَتَّعُ بِالْأَمَةِ بِإِذْنِ أَهْلِهَا

(The book) ‘Tafseer Al Ayyashi’ – From Al Bazanty who said,

‘I asked Al-Reza^-asws, ‘Can I contract Mut’ah with the permission of her family?’

قَالَ نَعَمْ إِنَّ اللَّهَ يَقُولُ‏ فَانْكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَ.

He^-asws said: ‘Yes. Allah^-azwj Says: So marry them with the permission of their families [4:25]’’.[81]

10- وَ قَالَ مُحَمَّدُ بْنُ صَدَقَةَ الْبَصْرِيُ‏ سَأَلْتُهُ عَنِ الْمُتْعَةِ أَ لَيْسَ هَذَا بِمَنْزِلَةِ الْإِمَاءِ

And Muhammad Bin Sadaqa Al Basry said,

‘I asked him^-asws about the Mut’ah, ‘Isn’t this one at the status of the slave girl?

قَالَ نَعَمْ أَ مَا تَقْرَأُ قَوْلَ اللَّهِ‏ وَ مَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَناتِ الْمُؤْمِناتِ‏ إِلَى‏ وَ لا مُتَّخِذاتِ أَخْدانٍ‏ فَكَمَا لَا يَسَعُ الرَّجُلَ أَنْ يَتَزَوَّجَ بِالْأَمَةِ وَ هُوَ يَسْتَطِيعُ أَنْ يَتَزَوَّجَ بِالْحُرَّةِ فَكَذَلِكَ لَا يَسَعُ الرَّجُلَ أَنْ يَتَمَتَّعَ بِالْأَمَةِ وَ هُوَ يَسْتَطِيعُ أَنْ يَتَزَوَّجَ بِالْحُرَّةِ.

He^-asws said: ‘Yes. Have you not read the Word of Allah^-azwj: And the ones from you who do not have the capacity to marry the free Mominaat, then from what your right hands possess from your youthful Mominaat, [4:25]. Just as the man has no leeway to marry the slave girl and he has the capacity to marry the free woman, like that the man has no leeway to do Mut’ah with the slave girl and he has the capacity to marry the free woman’’.[82]

11- شي، تفسير العياشي عَنْ أَبِي الْعَبَّاسِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ يَتَزَوَّجُ الرَّجُلُ بِالْأَمَةِ بِغَيْرِ إِذْنِ أَهْلِهَا

(The book) ‘Tafseer Al Ayyashi’ – from Abu Al Abbas who said,

‘I said to Abu Abdullah^-asws, ‘Can the man marry the slave girl without permission of her family?’

 قَالَ هُوَ زِنًا إِنَّ اللَّهَ يَقُولُ‏ فَانْكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَ.

He^-asws said: ‘It is adultery! Allah^-azwj Says: So marry them with the permission of their families [4:25]’’.[83]

12- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمُحْصَنَاتِ مِنَ الْإِمَاءِ قَالَ هُنَّ الْمُسْلِمَاتُ.

(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Sinan,

‘I asked him^-asws about the married women from the slave girls. He^-asws said: ‘These are Muslim women’’.[84]

13- شي، تفسير العياشي عَنْ عَبَّادِ بْنِ صُهَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَنْبَغِي لِلرَّجُلِ الْمُسْلِمِ أَنْ يَتَزَوَّجَ مِنَ الْإِمَاءِ إِلَّا مَنْ خَشِيَ الْعَنَتَ وَ لَا يَحِلُّ لَهُ مِنَ الْإِمَاءِ إِلَّا وَاحِدَةً.

(The book) ‘Tafseer Al Ayyashi’ – from Abbad Bin Suheyb,

‘From Abu Abdullah^-asws having said: ‘It is not befitting for the Muslim man that he marries from the slave girls except the one who fears the adversity and it is not permissible for him from the slave girls except one’’.[85]

14- سر، السرائر مِنْ كِتَابِ الْمَسَائِلِ عَنْ دَاوُدَ الصَّرْمِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ عَبْدٍ كَانَتْ تَحْتَهُ زَوْجَةٌ حُرَّةٌ ثُمَّ إِنَّ هَذَا الْعَبْدَ أَبَقَ فَطَلَّقَ امْرَأَتَهُ‏ مِنْ أَجْلِ إِبَاقِهِ قَالَ نَعَمْ إِنْ أَرَادَتْ هِيَ ذَلِكَ.

(The book) ‘Al Saraair’, from the book ‘Al Masaail’, from Dawood Al Surimy who said,

‘I asked Abu Al-Hassan^-asws about a slave under (married to) whom is a free woman. Then this slave absconds, so his wife is divorced from the reason of his absconding. He^-asws said: ‘Yes, if she wants that’’.[86]

15- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُنْكِحُ أَمَتَهُ مِنْ رَجُلٍ قَالَ إِنْ كَانَ مَمْلُوكاً فَلْيُفَرِّقْ بَيْنَهُمَا إِذَا شَاءَ لِأَنَّ اللَّهَ يَقُولُ‏ عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى‏ شَيْ‏ءٍ فَلَيْسَ لِلْعَبْدِ مِنَ الْأَمْرِ شَيْ‏ءٌ وَ إِنْ كَانَ زَوْجُهَا حُرّاً فَإِنَّ طَلَاقَهَا عِتْقُهَا.

(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws about the man marrying his slave girl to a man. He^-asws said: ‘If he were a slave, he can separate between the two whenever he so desires to because Allah^-azwj Says: an owned slave, not being able upon anything [16:75]. Thus, there isn’t anything from the matters for the slave, and if her husband were a free man, her divorce would be her freedom’’.[87]

16- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَرَّ عَلَيْهِ غُلَامٌ لَهُ فَدَعَاهُ إِلَيْهِ ثُمَّ قَالَ يَا فَتَى أَرُدُّ عَلَيْكَ فُلَانَةَ وَ تُطْعِمَنَا بِدِرْهَمٍ جريب [حَرَثْتَ‏]

(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘A young slave of his^-asws passed by. He^-asws called him over, then said: ‘O young man! Shall I return such and such girl to you and you feed us grain for a Dirham?’

قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّا نَرْوِي عِنْدَنَا أَنَّ عَلِيّاً ع أُهْدِيَتْ لَهُ أَوِ اشْتُرِيَتْ جَارِيَةٌ فَسَأَلَهَا أَ فَارِغَةٌ أَنْتِ أَمْ مَشْغُولَةٌ قَالَتْ مَشْغُولَةٌ

He said, ‘I said, ‘May I be sacrificed for you^-asws! We are reporting among us that Ali^-azwj, a slave girl was either gifted to him^-asws or he^-asws purchased her. He^-asws asked her, ‘Are you free (unmarried) or pre-occupied (married)?’ She said, ‘Pre-occupied’’.

 قَالَ فَأَرْسَلَ فَاشْتَرَى بُضْعَهَا مِنْ زَوْجِهَا بِخَمْسِمِائَةِ دِرْهَمٍ

He said, ‘He^-asws sent a message and bought her private parts from her husband for five hundred Dirhams’.

فَقَالَ كَذَبُوا عَلَى عَلِيٍّ ع وَ لَمْ يَحْفَظُوا أَ مَا تَسْمَعُ قَوْلَ اللَّهِ وَ هُوَ يَقُولُ‏ ضَرَبَ اللَّهُ مَثَلًا عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى‏ شَيْ‏ءٍ.

He^-asws said: ‘They are lying upon Ali^-asws and they have not preserved! Have you not heard the Words of Allah^-azwj and He^-azwj Says: Allah Strikes an example of an owned slave, not being able upon anything [16:75]’’.[88]

17- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمَمْلُوكُ لَا يَجُوزُ طَلَاقُهُ وَ لَا نِكَاحُهُ إِلَّا بِإِذْنِ سَيِّدِهِ

(The book) ‘Tafseer Al Ayyashi’ – From Zurara,

‘From Abu Ja’far^-asws and Abu Abdullah^-asws having said: ‘The owned slave, neither is his divorce allowed nor his marriage except by the permission of his master!’

قُلْتُ فَإِنْ كَانَ السَّيِّدُ زَوَّجَهُ بِيَدِ مَنِ الطَّلَاقُ

I said, ‘If the master was the one who had married her off, in the hand of whom is the divorce?’

قَالَ بِيَدِ السَّيِّدِ ضَرَبَ اللَّهُ مَثَلًا عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى‏ شَيْ‏ءٍ أَ فَشَيْ‏ءٌ الطَّلَاقُ.

He^-asws said: ‘In the hand (control) of the master. Allah Strikes an example of an owned slave, not being able upon anything [16:75]. Isn’t the divorce ‘a thing’?’’[89]

18- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ فِي الرَّجُلِ يَنْكِحُ أَمَةً لِرَجُلٍ أَ لَهُ أَنْ يُفَرِّقَ بَيْنَهُمَا إِذَا شَاءَ

(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer,

‘Regarding the man who marries off his slave girl to a man, ‘Is it for him to separate between the two whenever he so desires to?’

قَالَ إِنْ كَانَ مَمْلُوكاً فَلْيُفَرِّقْ بَيْنَهُمَا إِذَا شَاءَ لِأَنَّ اللَّهَ يَقُولُ‏ عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى‏ شَيْ‏ءٍ فَلَيْسَ لِلْعَبْدِ مِنَ الْأَمْرِ شَيْ‏ءٌ وَ إِنْ كَانَ زَوْجُهَا حُرّاً فَرَّقَ بَيْنَهُمَا إِذَا شَاءَ الْمَوْلَى.

He^-asws said: ‘If he was an owned slave, he can separate between the two whenever he so desires to, because Allah^-azwj Says: an owned slave, not being able upon anything [16:75]. And if her husband were a free man, the master can separate between the two whenever he so desires to’’.[90]

19- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِذَا زَوَّجَ الرَّجُلُ غُلَامَهُ جَارِيَتَهُ فَرَّقَ بَيْنَهُمَا مَتَى شَاءَ.

(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Sinan,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘When the man marries off his slave to his slave girl, he can separate between the two whenever he so desires to’’.[91]

20- شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْهُ ع‏ الرَّجُلُ يُنْكِحُ عَبْدَهُ أَمَتَهُ قَالَ يَنْزِعُهَا إِذَا شَاءَ بِغَيْرِ طَلَاقٍ لِأَنَّ اللَّهَ يَقُولُ‏ عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى‏ شَيْ‏ءٍ.

(The book) ‘Tafseer Al Ayyashi’ – From Al Halby,

‘From him^-asws regarding the man who gets his slave married to his slave girl. He^-asws said: ‘He can remove her whenever he so desires to without a divorce because Allah^-azwj Says: an owned slave, not being able upon anything [16:75]’’.[92]

21- شي، تفسير العياشي عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَقُولُ‏ ضَرَبَ اللَّهُ مَثَلًا عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى‏ شَيْ‏ءٍ

(The book) ‘Tafseer Al Ayyashi’ – From Ahmad Bin Abdullah Al Alawy, from Al-Hassan Bin Al-Husayn, from Al-Husayn Bin Zayd Bin Ali,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Ali^-asws Bin Abu Talib^-asws had said: Allah Strikes an example of an owned slave, not being able upon anything [16:75]’.

وَ يَقُولُ لِلْعَبْدِ لَا طَلَاقَ وَ لَا نِكَاحَ ذَلِكَ إِلَى سَيِّدِهِ وَ النَّاسُ يَرَوْنَ خِلَافَ ذَلِكَ إِذَا أَذِنَ السَّيِّدُ لِعَبْدِهِ لَا يَرَوْنَ لَهُ أَنْ يُفَرِّقَ بَيْنَهُمَا.

And he^-asws said: ‘For the slave, there is neither divorce nor marriage. That is up to his master, and the people are viewing opposite to that, when the master permits for his slave, they are not viewing that for him is to separate between the two’’.[93]

22- مكا، مكارم الأخلاق عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ يَرْفَعُهُ قَالَ: إِنَّ سَلْمَانَ تَزَوَّجَ امْرَأَةً غَنِيَّةً فَدَخَلَ فَإِذَا الْبَيْتُ فِيهِ الْفُرُشُ فَقَالَ إِنَّ بَيْتَكُمْ لَمُحَرَّمٌ إِذْ قَدْ تَحَوَّلَتْ فِيهِ الْكَعْبَةُ

(The book) ‘Makarim Al Akhlaq’ – from Al-Husayn Bin Al Mukhtar, raising it, said,

‘Salman^-ra married a wealthy woman. He^-ra entered the house. In it were furnishings. He^-ra said, ‘Your house is sacred as if the Kabah has been transferred into it!’

قَالَ فَإِذَا جَارِيَةٌ مُخَتَّمَةٌ فَقَالَ لِمَنْ هَذِهِ

He (the narrator) said, ‘There was a slave girl wearing a ring. He^-ra said: ‘For whom is this one?’

 فَقَالُوا لِفُلَانَةَ امْرَأَتِكَ

They said, ‘For your^-ra so and so wife!’

 قَالَ مَنِ اتَّخَذَ جَارِيَةً لَا يَأْتِيهَا ثُمَّ أَتَتْ مُحَرَّماً كَانَ وِزْرُ ذَلِكَ عَلَيْهِ.

He^-asws said: ‘One who take a slave girl and does not come to her, then she commits a prohibited act, the burden of that would be upon him!’’[94]

23- عَنِ الصَّادِقِ ع قَالَ: مَنِ اتَّخَذَ جَارِيَةً فَلْيَأْتِهَا فِي كُلِّ أَرْبَعِينَ يَوْماً مَرَّةً.

From Al-Sadiq^-asws having said: ‘One who takes a slave girl, let him come to her at least once every forty days’’.[95]

24- عَنْهُ ع قَالَ: إِذَا أَتَى الرَّجُلُ جَارِيَتَهُ ثُمَّ أَرَادَ أَنْ يَأْتِيَ الْأُخْرَى تَوَضَّأَ.

From him^-asws having said: ‘When the man comes to his slave girl, then wants to come to another, let him perform Wud’u’’.[96]

25- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَمْلُوكَةَ عَلَى الْحُرَّةِ قَالَ لَا وَ إِذَا كَانَتْ تَحْتَهُ امْرَأَةٌ مَمْلُوكَةٌ فَتَزَوَّجَ عَلَيْهَا حُرَّةً قَسَمَ لِلْحُرَّةِ ثُلُثَيْ مَا يَقْسِمُ لِلْأَمَةِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Al A’la, from Muhammad,

‘From one of the two (5^th or 6^th Imam^-asws), he (the narrator) said, ‘I asked him^-asws about the man who marries a slave girl upon (while being married to) the free woman. He^-asws said: ‘No, and if there was a slave girl married to him, he can marry a free woman upon her. The apportionment of the free woman is two-thirds what is apportioned for the slave girl (one-third)’’.[97]

26- قَالَ مُحَمَّدٌ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَمْلُوكَةَ فَقَالَ لَا بَأْسَ إِذَا اضْطُرَّ إِلَيْهِ.

Muhammad said,

‘And I asked him^-asws about the man marrying the slave girl. He^-asws said: ‘There is no problem if he is desperate to it’’.[98]

27- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ بْنُ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي رَجُلٍ نَكَحَ أَمَةً فَوَجَدَ طَوْلًا إِلَى حُرَّةٍ وَ كَرِهَ أَنْ يُطَلِّقَ الْأَمَةَ قَالَ يَنْكِحُ الْحُرَّةَ عَلَى الْأَمَةِ إِنْ كَانَتِ الْأَمَةُ أُولَاهُمَا عِنْدَهُ وَ لَيْسَ لَهُ أَنْ يَنْكِحَ الْأَمَةَ عَلَى الْحُرَّةِ إِذَا كَانَتِ الْحُرَّةُ أُولَاهُمَا عِنْدَهُ وَ يَقْسِمُ لِلْحُرَّةِ الثُّلُثَيْنِ مِنْ مَالِهِ وَ نَفْسِهِ وَ لِلْأَمَةِ الثُّلُثَ مِنْ مَالِهِ وَ نَفْسِهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr Bin Suweyd, from Aasim Bin Humeyd, from Muhammad Bin Qays,

‘From Abu Ja’far^-asws regarding a man who marries a slave girl. He found financial ease to marry a free woman and he disliked to divorce the slave girl. He^-asws said: ‘He can marry the free woman upon the slave girl, if the slave girl was first of the two with him, and it isn’t for him that he marries the slave girl upon the free woman when the free woman was first of the two with him, and he should apportion for the free woman the two-thirds from his wealth and himself, and for the slave woman is the third from his wealth and himself’’.[99]

28- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ يَحْيَى اللَّحَّامِ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ يَتَزَوَّجُ امْرَأَةً حُرَّةً وَ لَهُ امْرَأَةٌ أَمَةٌ وَ لَمْ تَعْلَمِ الْحُرَّةُ أَنَّ لَهُ امْرَأَةً أَمَةً فَقَالَ إِنْ شَاءَتِ الْحُرَّةُ أَنْ تُقِيمَ مَعَ الْأَمَةِ أَقَامَتْ وَ إِنْ شَاءَتْ ذَهَبَتْ إِلَى أَهْلِهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al-Hassan Bin Mahboub, from Al Laham, from Sama’at,

‘From Abu Abdullah^-asws regarding a man who marries a free woman and there is a slave girl wife for him, and the free woman did not know that there is a slave wife for him. He^-asws said: ‘If the free woman desires to stay with the slave woman, she can stay, and if she desires, she can go to her family’’.

 قُلْتُ لَهُ فَإِنْ لَمْ يَرْضَ بِذَهَابِهَا أَ لَهُ عَلَيْهَا سَبِيلٌ

I said to him^-asws, ‘If he does not agree with her going away, is there any way for him to her?’

 قَالَ لَا سَبِيلَ لَهُ عَلَيْهَا إِذَا لَمْ تَرْضَ بِالْمُقَامِ

He^-asws said: ‘There is no way for him to her when she does not agree to stay’.

قُلْتُ فَذَهَابُهَا إِلَى أَهْلِهَا هُوَ طَلَاقُهَا

I said, ‘So her going to her family is her divorce?’

قَالَ نَعَمْ إِذَا خَرَجَتْ مِنْ مَنْزِلِهِ اعْتَدَّتْ ثَلَاثَةَ قُرُوءٍ أَوْ ثَلَاثَةَ أَشْهُرٍ ثُمَّ تَتَزَوَّجُ إِنْ شَاءَتْ.

He^-asws said: ‘Yes. When she went out from his house, she should observe waiting period of a menses-free period, or three months. Then she can get married if she so desires to’’.[100]

29- ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنْ يَحْيَى الْأَزْرَقِ‏ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ عِنْدَهُ امْرَأَةٌ وَلِيدَةٌ وَ تَزَوَّجَ حُرَّةً وَ لَمْ يُعْلِمْهَا قَالَ إِنْ شَاءَتِ الْحُرَّةُ أَقَامَتْ وَ إِنْ شَاءَتْ لَمْ تُقِمْ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ali Bin Al Numan, from Yahya Al Azraq –

‘I asked Abu Abdullah^-asws about the man having a slave girl with a child, and he marries a free woman and did not inform her. He^-asws said: ‘If the free woman desires, she can stay, and if she desires, she does not stay’.

قُلْتُ قَدْ أَخَذَتِ الْمَهْرَ فَتَذْهَبُ بِهِ

I said, ‘She has already taken the dowry, so can she go with it?’

  قَالَ نَعَمْ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا.

He^-asws said: ‘Yes, due to what she had legalised of her private parts’’.[101]

30- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَنْكِحُ الرَّجُلُ الْأَمَةَ عَلَى الْحُرَّةِ وَ إِنْ شَاءَ نَكَحَ الْحُرَّةَ عَلَى الْأَمَةِ ثُمَّ يَقْسِمُ لِلْحُرَّةِ مِثْلَيْ مَا يَقْسِمُ لِلْأَمَةِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘The man cannot marry the slave girl upon the free woman, and if he so desires, he can marry the free woman upon the slave girl, then he should apportion for the free woman double of what he apportions for the slave girl’’.[102]

31- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ تُتَزَوَّجُ الْحُرَّةُ عَلَى الْأَمَةِ وَ لَا تُتَزَوَّجُ الْأَمَةُ عَلَى الْحُرَّةِ وَ لَا النَّصْرَانِيَّةُ وَ لَا الْيَهُودِيَّةُ عَلَى الْمُسْلِمَةِ فَمَنْ فَعَلَ ذَلِكَ فَنِكَاحُهُ بَاطِلٌ.

(The book) ‘Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Inn Muskan, from Al-Hassan Bin Ziyad who said,

‘Abu Abdullah^-asws said: ‘You can marry the free woman upon the slave girl but you cannot marry the slave girl upon the free woman, nor a Christian, nor a Jewess upon the Muslim woman. The one who does that, his marriage is invalid’’.[103]

32- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ هَلْ لِلرَّجُلِ أَنْ يَتَزَوَّجَ النَّصْرَانِيَّةَ عَلَى الْمُسْلِمَةِ وَ الْأَمَةَ عَلَى الْحُرَّةِ

The book of Haseen Bin Saeed, and ‘Al Nawadir – Al Qasim, from Aban, from Abdul Rahman,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws, ‘Is it for the man that he marries a Christian woman upon the Muslim woman, and the slave girl upon the free woman?’

 قَالَ لَا يَتَزَوَّجُ وَاحِدَةً مِنْهُمَا عَلَى الْمُسْلِمَةِ وَ يَتَزَوَّجُ الْمُسْلِمَةَ عَلَى الْأَمَةِ وَ النَّصْرَانِيَّةِ وَ لِلْمُسْلِمَةِ الثُّلُثَانِ وَ لِلْأَمَةِ وَ النَّصْرَانِيَّةِ الثُّلُثُ.

He^-asws said: ‘Not one of the two can be married upon the Muslim woman, and he can marry the Muslim woman upon the slave girl and the Christian woman, and for the Muslim woman would be two-thirds, and for the slave girl and the Christian woman is the third’’.[104]

33- مِنْ كِتَابِ صَفْوَةِ الْأَخْبَارِ، قَالَ: جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَ إِنَّ هَذَا مَمْلُوكِي وَ تَزَوَّجَ بِغَيْرِ إِذْنِي

From the book ‘Safwat Al Akhbaar’ –

‘He said, ‘A man came to Amir Al-Momineen^-asws and said: ‘This is a slave of mine and he has got married without my permission.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَرِّقْ بَيْنَهُمَا أَنْتَ

Amir Al-Momineen^-asws said: ‘You can separate between the two’.

 فَالْتَفَتَ الرَّجُلُ إِلَى مَمْلُوكِهِ وَ قَالَ يَا خَبِيثُ طَلِّقِ امْرَأَتَكَ

The man turned to his slave and said, ‘O wicked one, divorce your wife!’

 فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْعَبْدِ إِنْ شِئْتَ فَطَلِّقْ وَ إِنْ شِئْتَ فَأَمْسِكَ

Amir Al-Momineen^-asws said to the slave: ‘If you desire, divorce, and if you desire, withhold’.

 قَالَ كَانَ قَوْلُ الْمَالِكِ لِلْعَبْدِ طَلِّقِ امْرَأَتَكَ رِضَاهُ بِالتَّزْوِيجِ فَصَارَ الطَّلَاقُ عِنْدَ ذَلِكَ لِلْعَبْدِ.

He (the narrator) said, ‘The word of the owner to the slave, ‘Divorce your wife’, is his agreement (recognition) with the marriage, therefore the divorce came to be for the slave due to that’’.[105]

34- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع‏ إِذَا تَزَوَّجَ الرَّجُلُ حُرَّةً وَ أَمَةً فِي عَقْدٍ وَاحِدٍ فَنِكَاحُهُمَا بَاطِلٌ.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Ali^-asws said: ‘When the man marries a free woman and a slave girl in one contract, both their marriages are invalid’’.[106]

35- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع‏ إِذَا تَزَوَّجَ الْحُرُّ أَمَةً فَإِنَّهَا تَخْدُمُ أَهْلَهَا نَهَاراً وَ تَأْتِي زَوْجَهَا لَيْلًا وَ عَلَيْهِ النَّفَقَةُ إِذَا فَعَلُوا ذَلِكَ فَإِنْ حَالُوا بَيْنَهُ وَ بَيْنَهَا لَيْلًا فَلَا نَفَقَةَ.

And by this chain, he^-asws said: ‘Ali^-asws said: ‘When a free man marries a slave-girl, she serves her master’s household during the day and comes to her husband at night, and he is responsible for her maintenance if this arrangement is followed. But if they prevent him from her at night, then he has no obligation of maintenance’’.[107]

36- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع‏ فِي بَرِيرَةَ أَرْبَعُ قَضِيَّاتٍ أَرَادَتْ عَائِشَةُ شِرَاهَا فَاشْتَرَطَ مَوَالِيهَا أَنَّ الْوَلَاءَ لَهُمْ فَاشْتَرَتْهَا مِنْهُمْ عَلَى ذَلِكَ الشَّرْطِ فَصَعِدَ رَسُولُ اللَّهِ ص فَقَالَ مَا بَالُ أَقْوَامٍ يَبِيعُ أَحَدُهُمْ رَقِيقَهُ وَ يَشْتَرِطُ أَنَّ الْوَلَاءَ لَهُمْ إِنَّ الْوَلَاءَ لِمَنْ أَعْتَقَ وَ أَعْطَى الْمَالَ

And by this chain, he^-asws said: ‘Ali^-asws said: ‘In Bareyra there are four decrees. Ayesha wanted to buy her, and she stipulated to her masters that the governance would be for them, so she bought her from them based upon that condition. Rasool-Allah^-saww ascended (the pulpit). He^-saww said: ‘What is the matter with a people? One of them sold his slave girl and stipulated that the governance would be for them! The governance is for the one who liberates and gives the wealth!’

فَلَمَّا كَاتَبَتْهَا عَائِشَةُ كَانَتْ تَدُورُ فَتَسْأَلُ النَّاسَ وَ كَانَتْ تَأْوِي إِلَى عَائِشَةَ فَتُهْدِي إِلَيْهَا الْقَدِيدَ وَ الْخُبْزَ فَقَالَ النَّبِيُّ ص هَلْ مِنْ شَيْ‏ءٍ آكُلُهُ

When Ayesha contracted her (freedom), she went around asking the people, and she was inclined to Ayesha. She gifted the meat and bread to her. The Prophet^-saww said: ‘Is there anything to eat?’

فَقَالَتْ لَا إِلَّا مَا أَتَتْنَا بِهِ بَرِيرَةُ

She said, ‘No, except what Bareyra has come with’.

 فَقَالَ ص هَاتِيهِ هُوَ عَلَيْهَا صَدَقَةٌ وَ لَنَا هَدِيَّةٌ فَأَكَلَهُ

He^-saww said: ‘Give it! It is charity to her and a gift for us!’, and he^-saww ate it.

 فَلَمَّا أَدَّتْ كِتَابَتَهَا خَيَّرَهَا رَسُولُ اللَّهِ ص وَ كَانَ لَهَا زَوْجٌ فَاخْتَارَتْ نَفْسَهَا فَقَالَ النَّبِيُّ ص لَهَا اعْتَدِّي ثَلَاثَ حِيَضٍ.

When she had fulfilled her contract, Rasool-Allah^-saww gave her a choice, and there was a husband for her. She chose herself. The Prophet^-saww said to her: ‘Observe waiting period of three menstruations’’.[108]

37- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ يَحْيَى بْنِ صَالِحٍ عَنِ الثِّقَاتِ مِنْ أَصْحَابِهِ‏ أَنَّ عَلِيّاً ع كَتَبَ مِنْ عَبْدِ اللَّهِ أَمِيرِ الْمُؤْمِنِينَ إِلَى عَوْسَجَةَ بْنِ شَدَّادٍ سَلَامٌ عَلَيْكَ أَمَّا بَعْدُ فَإِنَّ جُهَّالَ الْعِبَادِ تُسْتَفَزُّ قُلُوبُهُمْ بِالْأَطْمَاعِ حَتَّى تَسْتَعْلِقَ الْخَدَائِعَ فَتَرِينَ بِالْمُنَى

(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafi, from Yahya Bin Salih, from the trusted ones from his companions,

‘Ali^-asws wrote: ‘From a servant of Allah^-azwj, Commander of the faithful, to Awsaja Bin Shaddad. The greeting be upon you! As for after, the hearts of ignorant servants are stirred by desires until they become entangled in deceptions, seeing wonders in their wishes.

عَجِبْتُ مِنِ ابْتِيَاعِكَ الْمَمْلُوكَةَ الَّتِي أَمَرْتُكَ بِابْتِيَاعِهَا مِنْ مَالِكِهَا وَ لَمْ تَعْلَمْ حِينَ ابْتَعْتَهَا أَنَّ لَهَا بَعْلًا فَلَمَّا أَتَتْنِي فَسَأَلْتُهَا رَدَدْتُهَا إِلَيْكَ مَعَ مَوْلَايَ مُثْعَبٍ‏

I^-asws was surprised from you having purchased a slave girl which I^-asws had instructed to you buy her from her owners, and you did not know when you bought her that there is a husband for her. When she came to me I^-asws asked her. I^-asws am returner her to you along with my slave Mus’ab.

 فَادْعُ الَّذِي بَاعَكَ الْجَارِيَةَ وَ ادْعُ زَوْجَهَا فَابْتَعْ مِنْ زَوْجِهَا بُضْعَهَا وَ أَخْلِصْهَا إِنْ رَضِيَ فَإِنْ أَبَى وَ كَرِهَ بَيْعَ بُضْعِهَا فَاقْبِضْ ثَمَنَهَا وَ ارْدُدْهَا إِلَى الْبَائِعِ وَ السَّلَامُ

Summon the one who had sold you the slave girl and summon her husband, and buy from her private parts from her husband and her purify if he agrees. If he refuses and dislikes to sell her private parts, take her price back and return her to the seller; and the greetings!’

وَ كَتَبَ عَبْدُ اللَّهِ بْنُ أَبِي رَافِعٍ فِي سَنَةِ تِسْعٍ وَ ثَلَاثِينَ.

And it is written by Abdullah Bin Abu Rafie in the year thirty-nine’’.[109]

38- كِتَابُ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَرَّ عَلَيْهِ غُلَامٌ لَهُ فَدَعَاهُ فَقَالَ يَا قَيْنُ

The book of Aasim Bin Humeyd, from Muhammad Bin Muslim,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘A slave boy of his^-asws passed by. He^-asws called him. He^-asws said: ‘O ‘Qayn’!’

قَالَ قُلْتُ وَ مَا الْقَيْنُ

He said, ‘I said, ‘And what is ‘Al-Qayn’?’

قَالَ الْحَدَّادُ

He^-asws said: ‘The blacksmith’.

 قَالَ أَرُدُّ عَلَيْكَ فُلَانَةَ عَلَى أَنْ تُطْعِمَنَا بِدِرْهَمٍ خِرْبِزَةً چَاشْتُهُ خِرْبِزَةٌ يَعْنِي الْبِطِّيخَ

He^-asws said: ‘I^-asws shall return so and so girl to you if you feed us ‘Kharbiza’ (meaning the melon)’.

 قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّا نُرْوَى بِالْكُوفَةِ أَنَّ عَلِيّاً اشْتُرِيَتْ لَهُ جَارِيَةٌ أَوْ أُهْدِيَتْ لَهُ جَارِيَةٌ فَسَأَلَهَا أَ فَارِغَةٌ أَنْتِ أَمْ مَشْغُولَةٌ فَقَالَتْ مَشْغُولَةٌ فَأَرْسَلَ فَاشْتَرَى بُضْعَهَا بِخَمْسِمِائَةِ دِرْهَمٍ

He said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! We are reporting at Al-Kufa that Ali^-asws had bought a slave girl for himself, or a slave girl had been gifted to him^-asws. He^-asws asked her: ‘Are you free (unmarried), or pre-occupied (married)?’ She said, ‘Pre-occupied (married)’. So he^-asws sent a message and bought her private parts for five hundred Dirhams’.

 قَالَ كَذَبُوا عَلَى عَلِيٍّ ع أَوْ لَمْ يَحْفَظُوا أَ مَا تَسْمَعُ إِلَى اللَّهِ عَزَّ وَ جَلَّ كَيْفَ يَقُولُ‏ ضَرَبَ اللَّهُ مَثَلًا عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى‏ شَيْ‏ءٍ.

He^-asws said: ‘They are lying upon Ali^-asws, or they have not preserved! Have you not listened to Allah^-azwj Mighty and Majestic how He^-azwj Said: Allah Strikes an example of an owned slave, not being able upon anything [16:75]?’’[110]

باب 74 المهور و أحكامها

CHAPTER 74 – THE DOWRIES AND THEIR RULES

1 ب، قرب الإسناد مُحَمَّدُ بْنُ الْوَلِيدِ وَ مُحَمَّدُ بْنُ عِيسَى وَ الْحَسَنُ بْنُ ظَرِيفٍ وَ عَلِيُّ بْنُ إِسْمَاعِيلَ كُلُّهُمْ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: مَا زَوَّجَ رَسُولُ اللَّهِ ص شَيْئاً مِنْ بَنَاتِهِ وَ لَا تَزَوَّجَ شَيْئاً مِنْ نِسَائِهِ عَلَى أَكْثَرَ مِنِ اثْنَتَيْ عَشْرَةَ أُوقِيَّةً وَ نَشٍّ يَعْنِي نِصْفَ أُوقِيَّةٍ.

(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Al Waleed, and Muhammad Bin Isa, and Al-Hassan Bin Zareyf, and Ali Bin Ismail, all of them from Hammad Bin Isa,

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Neither did Rasool-Allah^-saww give any of his^-saww (step) daughters in marriage, nor did he^-saww marry any of his^-saww wives, for more than twelve Owqiyas and a Nash’ – meaning half an Owqiya’’[111]. (1 Owqiya = 40 Dirhams)

2- أَرْبَعِينُ الشَّهِيدِ، بِإِسْنَادِهِ عَنِ الصَّدُوقِ عَنْ جَعْفَرِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْأَشْعَرِيِّ عَنْ حَمَّادٍ مِثْلَهُ.

(The book) ‘Arbaeen’ of Al Shaheed – By his chain, from Al Sadouq, from Ja’far Bin Al-Husayn, from Muhammad Bin Abdullah Bin Ja’far Al Himeyri, from his father, from Muhammad Bin Isa Al Ash’ary, from Hammad, similar to it.[112]

3- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع‏ إِنِّي لَأَكْرَهُ أَنْ يَكُونَ الْمَهْرُ أَقَلَّ مِنْ عَشَرَةِ دَرَاهِمَ لِكَيْ لَا يُشْبِهَ مَهْرَ الْبَغِيِ.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Ali^-asws said: ‘I^-asws dislike for the dowry to be less than ten Dirhams so that it may not resemble dower of the prostitute’’.[113]

4- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِ‏ مِثْلَهُ.

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Barqy, from his father, from Abu Al Bakhtari, similar to it.[114]

5- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ أَدْنَى مَا يُجْزِي مِنَ الْمَهْرِ

(The book) ‘Ilal Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Safwan Bin Yahya, from Ibn Muskan, from Abu Ayoub, from Muhammad Bin Muslim,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said, (What is) the least of what suffices from the dowry?’

 قَالَ تِمْثَالٌ مِنْ سُكَّرَةٍ.

He^-asws said: ‘A lump of sugar’’.[115]

6- ب، قرب الإسناد مُحَمَّدُ بْنُ الْوَلِيدِ عَنِ ابْنِ بُكَيْرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ زَوَّجَ رَسُولُ اللَّهِ ص عَلِيّاً فَاطِمَةَ صَلَوَاتُ اللَّهِ عَلَيْهِمَا عَلَى دِرْعٍ لَهُ حُطَمِيَّةٍ تَسْوَى ثَلَاثِينَ دِرْهَماً.

(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Al Waleed, from Ibn Bukeyr who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww got Ali^-asws to (Syeda) Fatima^-asws, may the Salawaat of Allah^-azwj be upon them^-asws, upon a shield of his^-asws (called) ‘Hutamiya’, valued at thirty Dirham’’.[116]

7- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ‏ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ مَهْرِ السُّنَّةِ كَيْفَ صَارَ خَمْسَمِائَةِ دِرْهَمٍ

(The book) ‘Ilal Al Sharaie’, (and) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws – Majaylawiya, from Ali, from his father, from Ali Bin Ma’bad, from Al-Husayn Bin Khalid who said,

‘I asked Abu Al-Hassan^-asws about the Sunnah dowry, ‘How did it become five hundred Dirhams?’

 فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْجَبَ عَلَى نَفْسِهِ أَنْ لَا يُكَبِّرَهُ مُؤْمِنٌ مِائَةَ تَكْبِيرَةٍ وَ يُحَمِّدَهُ مِائَةَ تَحْمِيدَةٍ وَ يُسَبِّحَهُ مِائَةَ تَسْبِيحَةٍ وَ يُهَلِّلَهُ مِائَةَ تَهْلِيلَةٍ وَ يُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ مِائَةَ مَرَّةٍ ثُمَّ يَقُولَ اللَّهُمَّ زَوِّجْنِي مِنَ الْحُورِ الْعِينِ إِلَّا زَوَّجَهُ اللَّهُ حَوْرَاءَ مِنَ الْجَنَّةِ وَ جَعَلَ ذَلِكَ مَهْرَهَا

He^-asws said: ‘Allah^-azwj Blessed and Exalted Obligated upon Himself that no Momin will exclaim one hundred Takbeers, and praise Him^-azwj with one hundred praises, and glorify Him^-azwj one hundred glorifications, and extols His^-azwj Oneness with one hundred extollations, and sends Salawaat upon Muhammad^-saww and Progeny^-asws of Muhammad^-saww one hundred times, then says, ‘O Allah^-azwj! Marry me to the Maiden Hourie’, except Allah^-azwj will get him married to a Hourie from the Paradise, and Make that to be her dowry.

 فَمِنْ ثَمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيِّهِ ص أَنْ يَسُنَّ مُهُورَ الْمُؤْمِنَاتِ خَمْسَمِائَةِ دِرْهَمٍ فَفَعَلَ ذَلِكَ رَسُولُ اللَّهِ ص.

From then Allah^-azwj Mighty and Majestic Revealed to His^-azwj Prophet^-saww to establish the practice of the believing women to be five hundred Dirhams, so Rasool-Allah^-saww did that’’.[117]

8- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ أَبُو سُمَيْنَةَ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ مِثْلَهُ.

(The book) ‘Al Mahasin’ – Muhammad Bin Ali Abu Sumeyna, from Muhammad Bin Aslam, from Al-Husayn Bin Khalid, similar to it.[118]

9- ختص، الإختصاص مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ مِثْلَهُ.

(The book) ‘Al Ikhtisas’ – Muhammad Bin Al-Hassan, from Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Al-Husayn Bin Khalid, similar to it.[119]

10- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع جُعِلْتُ فِدَاكَ كَيْفَ صَارَ مَهْرُ النِّسَاءِ خَمْسَمِائَةِ دِرْهَمٍ اثْنَتَيْ عَشْرَةَ أُوقِيَّةً وَ نش [نَشّاً]

(The book) ‘Ilal Al Sharaie’, (and) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws – Ibn Idrees, from his father, from Ibn Isa, from Al Bazanty, from Al-Husayn Bin Khalid who said,

‘I said to Abu Al-Hassan^-asws, ‘May I be sacrificed for you^-asws! How did dowry of the women come to be five hundred Dirhams, twelve Owqiyas and a Nash (half)?’

قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْجَبَ عَلَى نَفْسِهِ أَنْ لَا يُكَبِّرَهُ مُؤْمِنٌ مِائَةَ تَكْبِيرَةٍ وَ يُسَبِّحَهُ مِائَةَ تَسْبِيحَةٍ وَ يُحَمِّدَهُ مِائَةَ تَحْمِيدَةٍ وَ يُهَلِّلَهُ مِائَةَ مَرَّةٍ وَ يُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ مِائَةَ مَرَّةٍ ثُمَّ يَقُولَ اللَّهُمَّ زَوِّجْنِي مِنَ الْحُورِ الْعِينِ إِلَّا زَوَّجَهُ اللَّهُ عَزَّ وَ جَلَّ

He^-asws said: ‘Allah^-azwj Blessed and Exalted Obligated upon Himself that no Momin will exclaim one hundred Takbeers, and glorify Him^-azwj one hundred glorifications, and praise Him^-azwj one hundred praises, and extol His^-azwj Oneness one hundred times, and send Salawaat upon Muhammad^-saww and Progeny^-asws of Muhammad^-saww one hundred times, then says, ‘O Allah^-azwj! Get me married to the Maiden Hourie’, except Allah^-azwj Mighty and Majestic will Get him married.

فَمِنْ ثَمَّ جُعِلَ مَهْرُ النِّسَاءِ خَمْسَمِائَةِ دِرْهَمٍ وَ أَيُّمَا مُؤْمِنٍ خَطَبَ إِلَى أَخِيهِ حرمة [حُرْمَتَهُ‏] وَ بَذَلَ لَهُ خَمْسَمِائَةِ دِرْهَمٍ فَلَمْ يُزَوِّجْهُ فَقَدْ عَقَّهُ وَ اسْتَحَقَّ مِنَ اللَّهِ عَزَّ وَ جَلَّ أَلَّا يُزَوِّجَهُ حَوْرَاءَ.

From them He^-azwj Made dowry of the women to be five hundred Dirhams, and whichever Momin proposes to his brother for his sanctimonious one (womenfolk) and spends five hundred Dirhams for it, but he does not get him married, has been disloyal to him and deserves from Allah^-azwj Mighty and Majestic not to get him married to the Houries’’.[120]

11- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ السَّيَّارِيِّ عَمَّنْ ذَكَرَهُ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ أَ تَدْرِي مِنْ أَيْنَ‏ صَارَ مُهُورُ النِّسَاءِ أَرْبَعَةَ آلَافِ دِرْهَمٍ

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Barqy, from Al Sayyari, from the one who mentioned it, from Hammad, from Hareez, from Muhammad Bin Is’haq who said,

‘Abu Ja’far^-asws said: ‘Do you know from where did dowries of the woman became four thousand Dirhams?’

قُلْتُ لَا

I said, ‘No’.

 قَالَ إِنَّ أُمَّ حَبِيبٍ بِنْتَ أَبِي سُفْيَانَ كَانَتْ بِالْحَبَشَةِ فَخَطَبَهَا النَّبِيُّ ص فَسَاقَ عَنْهُ النَّجَاشِيُّ أَرْبَعَةَ آلَافِ دِرْهَمٍ فَمِنْ ثَمَّ هَؤُلَاءِ يَأْخُذُونَ [بِهِ‏] فَأَمَّا الْمَهْرُ فَاثْنَتَا عَشْرَةَ أُوقِيَّةً وَ نَشٌ.

He^-asws said: ‘Umm Habeeba^-ra, daughter of Abu Sufyan was in Ethiopia. The Prophet^-saww proposed to her. Al-Najashy (the king) ushered four thousand Dirhams on his^-saww behalf, then they took with it. As for the dowry, it is twelve Owqiyas and a Nash’’.[121]

12- سن، المحاسن أَبِي عَنْ حَمَّادٍ عَنْ حَرِيزٍ مِثْلَهُ.

(The book) ‘Al Mahasin’ – My father, from Hammad, from Hareez, similar to it.[122]

13- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا تَزَوَّجَ رَسُولُ اللَّهِ ص شَيْئاً مِنْ نِسَائِهِ وَ لَا زَوَّجَ شَيْئاً مِنْ بَنَاتِهِ عَلَى أَكْثَرَ مِنِ اثْنَتَيْ عَشْرَةَ أُوقِيَّةً وَ نَشٍّ وَ الْأُوقِيَّةُ أَرْبَعُونَ دِرْهَماً وَ النَّشُّ عِشْرُونَ دِرْهَماً.

(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Isa, from his father, from Ibn Abu Umeyr, from one of our companions,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww did not marry anyone of his^-saww wives, nor got anyone of his^-saww (step) daughters married upon more than twelve Owqiyas and a Nash; and the Owqiya is forty Dirhams, and the Nash is twenty Dirhams’’.[123]

14- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي عَنِ النَّبِيِّ ص قَالَ: مَنْ ظَلَمَ امْرَأَةً مَهْرَهَا فَهُوَ عِنْدَ اللَّهِ زَانٍ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ عَبْدِي زَوَّجْتُكَ أَمَتِي عَلَى عَهْدِي فَلَمْ تُوفِ بِعَهْدِي وَ ظَلَمْتَ أَمَتِي فَيُؤْخَذُ مِنْ حَسَنَاتِهِ فَيُدْفَعُ إِلَيْهَا بِقَدْرِ حَقِّهَا

(The book) ‘Al Amaali’ of Al Sadouq –

In a Hadeeth of the prohibitions from the Prophet^-saww having said: ‘One who oppresses a woman of her dowry, in the View of Allah^-azwj he is an adulterer. Allah^-azwj Mighty and Majestic will Say on the Day of Qiyamah: “My^-azwj servant! I^-azwj got you married to My^-azwj maid upon My^-azwj Pact, but you were not loyal to My^-azwj Pact and were unjust to My^-azwj maid! Take from his good deeds and hand it over to her in accordance with her right!”

فَإِذَا لَمْ تَبْقَ لَهُ حَسَنَةٌ أُمِرَ بِهِ إِلَى النَّارِ بِنَكْثِهِ لِلْعَهْدِ إِنَّ الْعَهْدَ كانَ مَسْؤُلًا.

When there does not remain any good deed for him, he will be Commanded with to the Fire due to his having broken the Pact: and fulfil the oath, surely the oath would always be questioned about [17:34]’’.[124]

15 ل، الخصال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ يُونُسَ عَنْ إِسْمَاعِيلَ بْنِ كَثِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ السُّرَّاقُ ثَلَاثَةٌ مَانِعُ الزَّكَاةِ وَ مُسْتَحِلُّ مُهُورِ النِّسَاءِ وَ كَذَلِكَ مَنِ اسْتَدَانَ وَ لَمْ يَنْوِ قَضَاءَهُ.

(The book) ‘Al Khisal’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ash’ary, from Al Jamourany, from Ali Bin Suleyman, from Al-Hassan Bin Ali Bin Yaqteen, from Yunus, from Ismail Bin Kaseer who said,

Abu Abdullah^-asws said: ‘The thieves are three – preventer of the Zakat, and legaliser of dowries of the women, and like that is the one who borrows and does not intend to pay it back’’.[125]

16- ن، عيون أخبار الرضا عليه السلام ع، علل الشرائع فِي عِلَلِ ابْنِ سِنَانٍ عَنِ الرِّضَا ع‏ أَنَّهُ كَتَبَ إِلَيْهِ عِلَّةَ الْمَهْرِ وَ وُجُوبِهِ عَلَى الرِّجَالِ وَ لَا يَجِبُ عَلَى النِّسَاءِ أَنْ يُعْطِينَ أَزْوَاجَهُنَّ قَالَ لِأَنَّ عَلَى الرِّجَالِ مَئُونَةَ الْمَرْأَةِ [الْمَرْأَةُ] بَائِعَةٌ نَفْسَهَا وَ الرَّجُلُ مُشْتَرٍ وَ لَا يَكُونُ الْبَيْعُ بِلَا ثَمَنٍ وَ لَا الشِّرَاءُ بِغَيْرِ إِعْطَاءِ الثَّمَنِ مَعَ أَنَّ النِّسَاءَ مَحْظُورَاتٌ عَنِ التَّعَامُلِ وَ الْمَتْجَرِ مَعَ عِلَلٍ كَثِيرَةٍ.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws, (and) ‘Ilal Al Sharaie’, in ‘Ilal’ of Ibn Sinan,

‘From Al-Reza^-asws, he^-asws wrote to him the reason of the dowry and its obligation upon the men and not obligated upon the women to give to their husbands. He^-asws said: ‘Because upon the men is the provision of the woman (wife). She is selling herself and the man is a buyer, and the buying cannot happen except with a price, nor can the buying without the price being given. Moreover, women are generally restricted from trade and business dealings, along with many other reasons’’.[126]

17- ع، علل الشرائع وَ رُوِيَ فِي خَبَرٍ آخَرَ أَنَّ الصَّادِقَ ع قَالَ: إِنَّمَا صَارَ الصَّدَاقُ عَلَى الرَّجُلِ دُونَ الْمَرْأَةِ وَ إِنْ كَانَ فِعْلُهُمَا وَاحِداً فَإِنَّ الرَّجُلَ إِذَا قَضَى حَاجَتَهُ مِنْهَا قَامَ عَنْهَا وَ لَمْ يَنْتَظِرْ فَرَاغَهَا فَصَارَ الصَّدَاقُ عَلَيْهِ دُونَهَا لِذَلِكَ.

(The book) ‘Ilal Al-Sharaie’ – And it is reported in another Hadeeth that Al-Sadiq^-asws said: ‘But rather the dowry came to be upon the man rather than the woman, and even though their actions are one, because when the man has fulfilled his need from her, he stands from her and does not wait for her being free, therefore the dowry came to be upon him, rather than on her, due to that’’.[127]

18- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ تَعَالَى غَافِرُ كُلِّ ذَنْبٍ إِلَّا مَنْ جَحَدَ مَهْراً أَوِ اغْتَصَبَ أَجِيراً أَجْرَهُ أَوْ بَاعَ رَجُلًا حُرّاً.

(The book) ‘Saheefa Al-Reza^-asws’, may the greeting be upon him^-asws – From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj the Exalted, is a Forgiver of every sin except the one who rejects a dowry or usurps a recompense (wages), or sells a free person (as a slave)’’.[128]

19- ضا، فقه الرضا عليه السلام‏ إِذَا تَزَوَّجْتَ فَاجْهَدْ أَنْ لَا تُجَاوِزَ مَهْرُهَا مَهْرَ السُّنَّةِ وَ هُوَ خَمْسُمِائَةِ دِرْهَمٍ فَعَلَى ذَلِكَ زَوَّجَ رَسُولُ اللَّهِ ص وَ تَزَوَّجَ نِسَاءَهُ وَ وَجِّهْ إِلَيْهَا قَبْلَ أَنْ تَدْخُلَ بِهَا مَا عَلَيْكَ أَوْ بَعْضَهُ مِنْ قَبْلِ أَنْ تَطَأَهَا قَلَّ أَمْ كَثُرَ مِنْ ثَوْبٍ أَوْ دِرَاهِمَ أَوْ دَنَانِيرَ أَوْ خَادِمٍ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘When you get married, strive that her dowry does not surpass the Sunnah, and it is five hundred Dirhams. Upon that, Rasool-Allah^-saww married off (his^-saww stepdaughters), and married his^-saww wives, and divert to her, before you enter to be with her, whatever is upon you or part of it, from before you have intimate marital relations with her, be it little or more, whether from a garment, or Dirhams, or Dinars, or a servant’’.[129]

20- سر، السرائر الْبَزَنْطِيُّ عَنْ حَمَّادٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ صَدَاقَ أَزْوَاجِ رَسُولِ اللَّهِ ص كَانَ اثْنَتَيْ عَشْرَةَ أُوقِيَّةً وَ نَشّاً وَ الْأُوقِيَّةُ أَرْبَعُونَ دِرْهَماً وَ النَّشُّ نِصْفُ الْأُوقِيَّةِ.

(The book) ‘Al Saraair’ of Al Bazanty – From Hammad, from Huzeyfa Bin Mansour,

‘He heard Abu Abdullah^-asws saying: ‘The dowry of wives of Rasool-Allah^-saww was twelver Owqiyas and a Nash – and the Owqiya is forty Dirhams, and the Nash is half the Owqiya’’.[130]

21 شي، تفسير العياشي عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي عَمَّنْ تَزَوَّجَ عَلَى أَكْثَرَ مِنْ مَهْرِ السُّنَّةِ أَ يَجُوزُ لَهُ ذَلِكَ

(The book) ‘Tafseer Al Ayyashi’ – From Umar Bin Yazeed who said,

‘I said to Abu Abdullah^-asws, ‘Inform me about the one who gets married upon more than the Sunnah dowry, is that allowed for him?’

 قَالَ إِذَا جَازَ مَهْرَ السُّنَّةِ فَلَيْسَ هَذَا مَهْراً إِنَّمَا هُوَ نُحْلٌ لِأَنَّ اللَّهَ يَقُولُ فَإِنْ‏ آتَيْتُمْ إِحْداهُنَّ قِنْطاراً فَلا تَأْخُذُوا مِنْهُ شَيْئاً إِنَّمَا عَنَى النُّحْلَ وَ لَمْ يَعْنِ الْمَهْرَ

He^-asws said: ‘When it exceeds the Sunnah dowry, this isn’t dowry. But rather, it is a gift, because Allah^-azwj Says: and you have given to one of them a heap (of gold), do not take anything from it [4:20]. But rather He^-azwj Means the gift, and does not Mean the dowry.

 أَ لَا تَرَى أَنَّهُ إِذَا أَمْهَرَهَا مَهْراً ثُمَّ اخْتَلَعَتْ كَانَ‏ لَهَا أَنْ تَأْخُذَ الْمَهْرَ كَامِلًا فَمَا زَادَ عَلَى مَهْرِ السُّنَّةِ فَإِنَّمَا هُوَ نُحْلٌ كَمَا أَخْبَرْتُكَ فَمِنْ ثَمَّ وَجَبَ لَهَا مَهْرُ نِسَائِهَا لِعِلَّةٍ مِنَ الْعِلَلِ

Don’t you see, when he gives her dowry, then she gets divorced, it would be for her to take the total dowry. Whatever exceeds upon the Sunnah dowry, so rather it is a gift, just as I^-asws have informed you. From them, dowry of her (his) wives would be obligated due to a reason from the reasons’.

قُلْتُ كَيْفَ يُعْطِي وَ كَمْ مَهْرُ نِسَائِهَا

I said, ‘How is it given and how much is the dowry of her (his) wives?’

 قَالَ إِنَّ مَهْرَ الْمُؤْمِنَاتِ خَمْسُمِائَةٍ وَ هُوَ مَهْرُ السُّنَّةِ وَ قَدْ يَكُونُ أَقَلَّ مِنْ خَمْسِمِائَةٍ وَ لَا يَكُونُ أَكْثَرَ مِنْ ذَلِكَ وَ مَنْ كَانَ مَهْرُهَا وَ مَهْرُ نِسَائِهَا أَقَلَّ مِنْ خَمْسِمِائَةٍ أَعْطَى ذَلِكَ الشَّيْ‏ءَ وَ مَنْ فَخَرَ وَ بَذَخَ بِالْمَهْرِ فَازْدَادَ عَلَى خَمْسِمِائَةٍ ثُمَّ وَجَبَ لَهَا مَهْرُ نِسَائِهَا فِي عِلَّةٍ مِنَ الْعِلَلِ لَمْ يَزِدْ عَلَى مَهْرِ السُّنَّةِ خَمْسِمِائَةِ دِرْهَمٍ.

He^-asws said: ‘The dowry of the believing women is five hundred (Dirhams), and it is the Sunnah dowry, and it can be less than five hundred and cannot be more than that, and the one who sets the dowry for his wife or wives at less than five hundred should give that amount. But if someone boasts and shows pride by increasing the dowry beyond five hundred, and then the dowry of his wives becomes obligatory for some reason, it should not exceed the dowry of the Sunnah, which is five hundred Dirhams’’.[131]

22- مكا، مكارم الأخلاق مِنْ كِتَابِ نَوَادِرِ الْحِكْمَةِ عَنْ عَلِيٍّ ع قَالَ: لَا تُغَالُوا بِمُهُورِ النِّسَاءِ فَيَكُونَ عَدَاوَةً.

(The book) ‘Makarim Al Akhlaq’ – From the book ‘Nawadir Al Hikmah’,

‘From Ali^-asws having said: ‘Do not exaggerate with dowries of the women, for the enmity will happen’’.[132]

23- وَ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص‏ مَا مِنِ امْرَأَةٍ تَصَدَّقَتْ عَلَى زَوْجِهَا بِمَهْرِهَا قَبْلَ أَنْ يَدْخُلَ بِهَا إِلَّا كَتَبَ اللَّهُ لَهَا بِكُلِّ دِينَارٍ عِتْقَ رَقَبَةٍ

And from Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘The Prophet^-saww said: ‘There is none from a woman who donates her dowry upon her husband before he establishes intimate marital relations with her, except Allah^-azwj will Write for her, with every Dinar, liberation of a neck!’

 قِيلَ يَا رَسُولَ اللَّهِ ص فَكَيْفَ الْهِبَةُ بَعْدَ الدُّخُولِ

It was said, ‘O Rasool-Allah^-saww! How about the gifting after the establishment of intimate marital relations?’

 قَالَ إِنَّمَا ذَلِكَ مِنَ الْمَوَدَّةِ وَ الْأُلْفَةِ.

He^-asws said: ‘But rather, that is from the cordiality and the intimacy’’.[133]

24 وَ مِنْ كِتَابِ الْمَحَاسِنِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَقْذَرُ الذُّنُوبِ ثَلَاثَةٌ قَتْلُ الْبَهِيمَةِ وَ حَبْسُ مَهْرِ الْمَرْأَةِ وَ مَنْعُ الْأَجِيرِ أَجْرَهُ.

And from the book ‘Al Mahasin’ –

‘From Abu Abdullah^-asws having said: ‘Filthiest of the sins are three – killing the animal, and withholding dowry of the wife, and preventing the employee from his wage’’.[134]

25- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً بِنَسِيئَةٍ فَقَالَ إِنَّ أَبَا جَعْفَرٍ ع تَزَوَّجَ امْرَأَةً بِنَسِيئَةٍ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ahmad Bin Muhammad said,

‘I asked Abu Al-Hassan^-asws about a man who marries a woman with deferred dowry. He^-asws said: ‘Abu Ja’far^-asws had married a woman with deferred payment’.

ثُمَّ قَالَ لِأَبِي عَبْدِ اللَّهِ ع يَا بُنَيَّ إِنَّهُ لَيْسَ عِنْدِي مِنْ صَدَاقِهَا شَيْ‏ءٌ أُعْطِيهَا إِيَّاهُ أَدْخُلُ عَلَيْهَا فَأَعْطِنِي كَسَاكَ هَذَا فَأُعْطِيَهَا إِيَّاهُ

Then he^-asws said to Abu Abdullah^-asws: ‘O my^-asws son^-asws! There isn’t anything in my^-asws possession from her dowry I can give it to her to establish intimate marital relations with her, so give me^-asws this cloak of yours^-asws so I^-asws can give it to her!’

  فَأَعْطَاهَا ثُمَّ دَخَلَ عَلَيْهَا.

He^-asws gave it, then he entered to have intimate marital relations with her’’.[135]

26- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً أَ يَحِلُّ لَهُ أَنْ يَدْخُلَ بِهَا قَبْلَ أَنْ يُعْطِيَهَا شَيْئاً

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Yahya, from Abdullah Bin Bukeyr, from Zurara who said,

‘I asked Abu Abdullah^-asws about a man marrying a woman, ‘Is it permissible for him to have intimate marital relations with her before he gives her something?’

 قَالَ لَا حَتَّى يُعْطِيَهَا شَيْئاً.

He^-asws said: ‘No, until he does give her something!’’[136]

27- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى‏ قُلْتُ لِأَبِي الْحَسَنِ ع قَوْلُ شُعَيْبٍ‏ إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هاتَيْنِ عَلى‏ أَنْ تَأْجُرَنِي ثَمانِيَ حِجَجٍ فَإِنْ أَتْمَمْتَ عَشْراً فَمِنْ عِنْدِكَ‏ أَيَّ الْأَجَلَيْنِ قَضَى مُوسَى قَالَ أَوْفَى مِنْهُمَا أَبْعَدَهُمَا عَشْرَ سِنِينَ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Yahya,

‘I said to Abu Al-Hassan^-asws, ‘Words of Shueyb: He said: ‘I want to marry one of these two daughters of mine to you on a stipulation that you will hire yourself to me for eight years. So if you complete ten, then it would be from you [28:27] – i.e. the two terms. Musa^-as fulfilled. He^-as said: ‘I^-as shall fulfil the most distant of the two, ten years!’’

 قُلْتُ فَدَخَلَ بِهَا قَبْلَ أَنْ يَمْضِيَ الشَّرْطُ أَوْ بَعْدَ انْقِضَائِهِ

I said, ‘Did he^-as have intimate marital relations with her before he^-as accomplished the condition or after its expiry?’

 قَالَ قَبْلَ أَنْ يَنْقَضِيَ

He^-asws said: ‘Before expiry’.

 قُلْتُ فَالرَّجُلُ يَتَزَوَّجُ الْمَرْأَةَ وَ يَشْتَرِطُ لِأَبِيهَا إِجَارَةَ شَهْرَيْنِ أَ يَجُوزُ ذَلِكَ

I said, ‘The man marries the women and accepts a condition to her father of working for two month, is that allowed?’

 فَقَالَ إِنَّ مُوسَى قَدْ عَلِمَ أَنَّهُ سَيُتِمُّ الشَّرْطَ فَكَيْفَ لِهَذَا بِأَنْ يَعْلَمَ أَنَّهُ سَيَبْقَى حَتَّى يَفِيَ وَ قَدْ كَانَ الرَّجُلُ عِنْدَ رَسُولِ اللَّهِ ص يَتَزَوَّجُ الْمَرْأَةَ عَلَى السُّورَةِ مِنَ الْقُرْآنِ وَ عَلَى الدِّرْهَمِ وَ عَلَى الْقَبْضَةِ مِنَ الْحِنْطَةِ

He^-asws said: ‘Musa^-as had known that he^-as will be completing the condition. How can it be for this one to know that he will be remaining alive until he fulfils? And the man would marry the woman in the presence of Rasool-Allah^-saww upon (reading of) a chapter of the Quran, and upon the Dirhams, and upon the handful of wheat!’

 فَقُلْتُ لَهُ الرَّجُلُ يَتَزَوَّجُ الْمَرْأَةَ عَلَى الصَّدَاقِ الْمَعْلُومِ يَدْخُلُ بِهَا قَبْلَ أَنْ يُعْطِيَهَا شَيْئاً

I said to him^-asws, ‘The man marries the woman upon the known dowry, can he have intimate marital relations with her before he gives her anything?’

قَالَ يُقَدِّمُ إِلَيْهَا مَا قَلَّ أَوْ كَثُرَ إِلَّا أَنْ يَكُونَ لَهُ وَفَاءٌ مِنْ عَرَضٍ إِنْ حَدَثَ بِهِ حَدَثٌ أُدِّيَ عَنْهُ فَلَا بَأْسَ.

He^-asws said: ‘He should forward to her whatever it may be, little or more, except if there happens to be a loyalty of honour that in an event of death were to occur, it would be paid on his behalf, there is no problem’’.[137]

28- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا مِنِ امْرَأَةٍ تَصَدَّقَتْ عَلَى زَوْجِهَا قَبْلَ أَنْ يَدْخُلَ بِهَا إِلَّا كَتَبَ اللَّهُ تَعَالَى لَهَا مَكَانَ كُلِّ دِينَارٍ عِتْقَ رَقَبَةٍ

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘There is none from a woman donating her dowry upon her husband before he establishes intimate marital relations with her, except Allah^-azwj the Exalted Writes for her, in place of each Dinar, liberation of a neck!’

قِيلَ يَا رَسُولَ اللَّهِ فَكَيْفَ بِالْهِبَةِ بَعْدَ الدُّخُولِ

It was said, ‘O Rasool-Allah^-saww! How can the gifting be after the intimate marital relations?’

 فَقَالَ رَسُولُ اللَّهِ ص إِنَّمَا ذَلِكَ مِنْ مَوَدَّةِ الْأُلْفَةِ.

Rasool-Allah^-saww said: ‘But rather, that is from cordiality, the intimacy’’.[138]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ تَعَالَى غَافِرُ كُلِّ ذَنْبٍ إِلَّا رَجُلًا اغْتَصَبَ أَجِيراً أَجْرَهُ أَوْ مَهْرَ امْرَأَةٍ.

And by this chain,

‘He^-asws said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj the Exalted is a Forgiver of every sin except a man who usurps wages of his employee, or dowry of a wife’’.[139]

29- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع‏ فِي قَوْلِهِ تَعَالَى‏ وَ آتُوا النِّساءَ صَدُقاتِهِنَّ نِحْلَةً أَعْطُوهُنَّ الصَّدَاقَ الَّذِي اسْتَحْلَلْتُمْ بِهِ فُرُوجَهُنَّ فَمَنْ ظَلَمَ الْمَرْأَةَ صَدَاقَهَا الَّذِي اسْتَحَلَّ بِهِ فَرْجَهَا فَقَدِ اسْتَبَاحَ فَرْجَهَا زِنًا.

And by this chain,

‘He^-asws said: ‘Ali^-asws said regarding Words of the Exalted: And give women their dowries as a gift [4:4]: ‘Give them the dowry which you have legalised their private parts with. The one who oppresses the wife of her dowry by which he had legalised her private parts, has violated her private part by adultery!’’[140]

30- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع‏ إِذَا أَرْخَى السِّتْرَ فَقَدْ وَجَبَ الْمَهْرُكُلُّهُ جَامَعَ أَوْ لَمْ يُجَامِعْ.

And by this chain,

‘He^-asws said: ‘Ali^-asws said: ‘When the curtain is drawn, the dowry is obligated, all of it, whether he has intimate marital relations or not’’.[141]

31- وَ بِهَذَا الْإِسْنَادِ قَالَ: قَالَ عَلِيٌّ فِي الْمُكْرَهَةِ لَا حَدَّ عَلَيْهَا وَ لَهَا مَهْرُ مِثْلِهَا.

And by the chain,

He^-asws said: ‘Ali^-asws said regarding the coerced (raped) woman: ‘There is no legal penalty upon her, and for her is a dowry a woman similar to her’’.[142]

32- مَجَالِسُ الشَّيْخِ، عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ زَكَرِيَّا عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنِ الْحُسَيْنِ بْنِ مُوسَى الْخَيَّاطِ عَنْ أَبِيهِ أَنَّهُ قَالَ ذُكِرَ عَنْ أَبِي جَعْفَرٍ ع‏ أَنَّهُ ذُكِرَ عِنْدَهُ رَجُلٌ فَقَالَ إِنَّ الرَّجُلَ إِذَا أَصَابَ مَالًا مِنْ حَرَامٍ لَمْ يُقْبَلْ مِنْهُ حَجٌّ وَ لَا عُمْرَةٌ وَ لَا صِلَةُ رَحِمٍ حَتَّى أَنَّهُ يَفْسُدُ فِيهِ الْفَرْجُ.

(The book) ‘Majalis’ of the sheykh – from Al-Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Muhammad Bin Ahmad Bin Zakariya, from Al-Hassan Bin Ali Bin Fazzal, from Ali Bin Uqbah, from Al-Husayn Bin Musa Al Khayyat, from his father, he said mentioning,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘A man was mentioned in his^-asws presence. He^-asws said: ‘When the man attains wealth from prohibited means, neither a Hajj is accepted from him, nor an Umrah, nor maintaining the kinship, to the extent that his marital relations will be corrupted’’.[143]

33- الْهِدَايَةُ، وَ مَهْرُ السُّنَّةِ خَمْسُمِائَةِ دِرْهَمٍ فَمَنْ زَادَ عَلَى السُّنَّةِ رُدَّ إِلَى السُّنَّةِ فَإِنْ أَعْطَاهَا مِنَ الْخَمْسِمِائَةِ دِرْهَمٍ دِرْهَماً وَاحِداً أَوْ أَكْثَرَ مِنْ ذَلِكَ ثُمَّ دَخَلَ بِهَا فَلَا شَيْ‏ءَ لَهَا بَعْدَ ذَلِكَ إِنَّمَا لَهَا مَا أَخَذَتْ مِنْهُ قَبْلَ أَنْ يَدْخُلَ.

(The book) ‘Al Hidaya’ –

‘And the Sunnah dowry is five hundred Dirhams. The one who exceeds upon the Sunnah will be returned to the Sunnah. If he gives her even one Dirham out of the five hundred, or more than that, and then consummates the marriage, she has no further claim after that. She is only entitled to what she has already taken from it before consummation’’.[144]

34- الْمَجَازَاتُ النَّبَوِيَّةُ، لِلسَّيِّدِ الرَّضِيِّ قَالَ ص‏ لَا تُغَالُوا بِمُهُورِ النِّسَاءِ فَإِنَّمَا هِيَ سُقْيَا اللَّهِ سُبْحَانَهُ.

(The book) ‘Al Majazaat Al Nabawiya’ of the seyyid Al Razy –

‘He^-saww said: ‘Do not exaggerate with dowries of the women, for rather it is a provision of Allah^-azwj the Glorious’’.[145]

35 الدُّرُّ الْمَنْثُورُ، لِلسَّيُوطِيِّ عَنِ ابْنِ عَسَاكِرَ بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ لَمَّا خَلَقَ الدُّنْيَا لَمْ يَخْلُقْ فِيهَا ذَهَباً وَ لَا فِضَّةً فَلَمَّا أَنْ أَهْبَطَ آدَمَ وَ حَوَّاءَ أَنْزَلَ مَعَهُمَا ذَهَباً وَ فِضَّةً فَسَلَكَهُمَا يَنَابِيعَ فِي الْأَرْضِ مَنْفَعَةً لِأَوْلَادِهِمَا مِنْ بَعْدِهِمَا وَ جَعَلَ ذَلِكَ صَدَاقَ آدَمَ لِحَوَّاءَ فَلَا يَنْبَغِي لِأَحَدٍ أَنْ يَتَزَوَّجَ إِلَّا بِصَدَاقٍ.

(The book) ‘Al Durr Al Mansour’ (non-Shia source) of Al Suyuti – From Ibn Asakir, by his chain,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws having said: ‘Rasool-Allah^-saww said: ‘When Allah^-azwj Created the world, He^-azwj neither Created any gold in it nor silver. When Adam^-as and Hawwa^-as came down, gold and silver descended with them^-as. He^-azwj Made these as springs in the earth as a benefit for their^-as children from after them^-as, and Made that as dowry of Adam^-as for Hawwa^-as. Therefore, it is not appropriate for anyone to get married except with a dowry’’.[146]

36- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع عَنْ عَلِيٍّ ع‏ فِي الْمَرْأَةِ يَتَزَوَّجُهَا الرَّجُلُ ثُمَّ يَمُوتُ وَ لَمْ يَفْرِضْ لَهَا صَدَاقاً قَالَ حَسْبُهَا الْمِيرَاثُ.

(The book) ‘Qurb Al Isnad’ – Ibn Tareyf, from Ibn Ulwan,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from Ali^-asws regarding the woman whom the man marries, then he dies and did not necessitate the dowry for her. He^-asws said: ‘The inheritance suffices her’’.[147]

37- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ: كَانَ يَقْضِي عَلِيٌّ ع فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ لَا يَفْرِضُ لَهَا صَدَاقاً ثُمَّ يَمُوتُ قَبْلَ أَنْ يَدْخُلَ بِهَا أَنَّ لَهَا الْمِيرَاثَ وَ لَا صَدَاقَ لَهَا.

(The book) ‘Qurb Al Isnad’ – By this chain,  

‘He^-asws said: ‘Ali^-asws had judged regarding the man who married the woman and did not necessitate a dowry for her, then he died before he had established intimate marital relations with her, that for her is the inheritance and there is no dowry for her’’.[148]

38 ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع‏ لِكُلِّ مُطَلَّقَةٍ مُتْعَةٌ إِلَّا الْمُخْتَلِعَةَ.

(The book) ‘Qurb Al Isnaad’ – By this chain,

‘He^-asws said: ‘Ali^-asws said: ‘For every divorced woman is Mut’ah except the one divorced by mutual consent (Khula)’’.[149]

39- ب، قرب الإسناد ابْنُ الْوَلِيدِ عَنِ ابْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ مَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ‏ مَا قَدَرُ الْمُوسِعِ وَ الْمُقْتِرِ

(The book) ‘Qurb Al Isnaad’ – Ibn Al Waleed, from Ibn Bukeyr who said,

‘I asked Abu Abdullah^-asws about Words of Allah^-azwj Mighty and Majestic: and their provision upon the affluent is in accordance to him, and upon the (financially) straitened is in accordance to him [2:236], ‘What is a measurement of the affluent and the financially straitened?’

 قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يُمَتِّعُ بِالرَّاحِلَةِ.

He^-asws said: ‘Ali^-asws Bin Al-Husayn^-asws has done Mut’ah with the (dowry) of the riding animal’’.[150]

40- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الْحُسَيْنِ بْنِ زُرَارَةَ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى حُكْمِهَا قَالَ فَقَالَ لَا يَتَجَاوَزُ بِحُكْمِهَا مُهُورَ آلِ مُحَمَّدٍ ع اثْنَتَا عَشْرَةَ أُوقِيَّةً وَ نَشٌّ وَ هُوَ وَزْنُ خَمْسِمِائَةِ دِرْهَمٍ مِنَ الْفِضَّةِ

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Mahboub, from Hisham Bin Salim, from Al-Husayn Bin Zurara, from his father who said,

‘I asked Abu Ja’far^-asws about a man who marries a woman upon her decision. He^-asws said: ‘Her decision cannot exceed dowries of Progeny^-asws of Muhammad^-saww of twelve Owqiyas and a Nash, and it is the weight of five hundred Dirhams of silver’.

قُلْتُ أَ رَأَيْتَ إِنْ تَزَوَّجَهَا عَلَى حُكْمِهِ وَ رَضِيَتْ بِذَلِكَ

I said, ‘What is your^-asws view if he marries her upon his decision and she agrees with that?’

فَقَالَ مَا حَكَمَ بِشَيْ‏ءٍ فَهُوَ جَائِزٌ عَلَيْهَا قَلِيلًا كَانَ أَوْ كَثِيراً

He^-asws said: ‘Whatever he decides with something, it is allowed upon her, whether it is little or more’.

قَالَ قُلْتُ لَهُ كَيْفَ لَمْ تُجِزْ حُكْمَهَا عَلَيْهِ وَ أَجَزْتَ حُكْمَهُ عَلَيْهَا

He (the narrator) said, ‘I said to him^-asws, ‘Why did you^-asws not allow her decision upon him and allow his decision upon her?’

قَالَ فَقَالَ لِأَنَّهُ حَكَّمَهَا فَلَمْ يَكُنْ لَهَا أَنْ تَجُوزَ مَا سَنَّ رَسُولُ اللَّهِ ص وَ تَزَوَّجَ عَلَيْهِ نِسَاءَهُ فَرَدَدْتُهَا إِلَى السُّنَّةِ وَ أَجَزْتُ حُكْمَ الرَّجُلِ لِأَنَّهَا هِيَ حَكَّمَتْ وَ جَعَلَتِ الْأَمْرَ فِي الْمَهْرِ إِلَيْهِ وَ رَضِيَتْ بِحُكْمِهِ فِي ذَلِكَ فَعَلَيْهَا أَنْ تَقْبَلَ حُكْمَهُ فِي ذَلِكَ قَلِيلًا كَانَ أَوْ كَثِيراً.

He (the narrator) said, ‘He^-asws said: ‘Because he sought her decision, so it was not for her to exceed what Rasool-Allah^-saww had practised and married his^-saww wives upon, so I^-asws returned her to the Sunnah, and I^-asws allowed decision of the man because she had decided and made the matter regarding the dowry to him, and she agreed with his decision in that. It is up to her to accept his decision in that, whether it was a little or more’’.[151]

41- ب، قرب الإسناد أَحْمَدُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحُسَيْنِ مَعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ قَالَ: سُئِلَ أَبُو الْحَسَنِ مُوسَى ع وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى مِائَةِ دِينَارٍ وَ عَلَى أَنْ تَخْرُجَ مَعَهُ إِلَى بِلَادِهِ فَإِنْ لَمْ تَخْرُجْ مَعَهُ إِلَى بِلَادِهِ فَإِنَّ مَهْرَهَا خَمْسُونَ دِينَاراً أَ رَأَيْتَ إِنْ لَمْ تَخْرُجْ مَعَهُ إِلَى بِلَادِهِ

(The book) ‘Qurb Al Isnaad’ – Ahmad Bin Muhammad, and Muhammad Bin Al-Husayn, both together from Ibn Mahboub, from Ibn Riab who said,

‘Abu Al-Hassan Musa^-asws was asked while I was present, about a man who marries a woman upon one hundred Dinars and upon that she would go with him to his city. If she does not come out with him to his city, her dowry would be fifty Dinars. ‘What is your^-asws view if she does not go out with him to his city?’

قَالَ فَقَالَ إِنْ أَرَادَ أَنْ يَخْرُجَ بِهَا إِلَى بِلَادِ الشِّرْكِ فَلَا شَرْطَ لَهُ عَلَيْهَا فِي ذَلِكَ وَ لَهَا مِائَةُ دِينَارٍ الَّتِي أَصْدَقَهَا إِيَّاهَا

He (the narrator) said, ‘He^-asws said: ‘If he wanted to go out with her to a city of Polytheism, there is no condition for him upon her regarding that, and for her would be one hundred Dinars which he had dowered to her’.

 قَالَ وَ إِنْ أَرَادَ أَنْ يَخْرُجَ بِهَا إِلَى بِلَادِ الْمُسْلِمِينَ وَ دَارِ الْإِسْلَامِ فَلَهُ مَا شَرَطَ عَلَيْهَا وَ الْمُسْلِمُونَ عِنْدَ شُرُوطِهِمْ وَ لَيْسَ لَهُ أَنْ يَخْرُجَ بِهَا إِلَى بِلَادِهِ حَتَّى يُؤَدِّيَ إِلَيْهَا صَدَاقَهَا أَوْ تَرْضَى مِنْهُ ذَلِكَ فَمَا رَضِيَتْهُ جَائِزٌ لَهُ.

He said, ‘And if he wants to go out with her to a city of Muslims and the house of Islam, for him is what he had stipulated upon her, and the Muslims are with their condition, and it is isn’t for him that he goes out with her to his city until he pays her dowry to her, or she is satisfied with that from him. Whatever she is satisfied with is allowed for him’’.[152]

42- ب، قرب الإسناد الْبَزَنْطِيُّ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنْ خَصِيٍّ تَزَوَّجَ امْرَأَةً ثُمَّ طَلَّقَهَا بَعْدَ مَا دَخَلَ بِهَا وَ هُمَا مُسْلِمَانِ فَهَلْ لِلزَّوْجِ أَنْ يَرْجِعَ عَلَيْهَا بِشَيْ‏ءٍ مِنَ الْمَهْرِ وَ هَلْ عَلَيْهَا عِدَّةٌ رَأْيُكَ فَدَتْكَ نَفْسِي

(The book) ‘Qurb Al Isnaad’ – Al Bazanty who said,

‘I wrote to Abu Al-Hassan^-asws asking him^-asws about a eunuch marrying a woman, then he divorces after having had intimate marital relations with her, and they are both Muslims. Is it for the husband that he retracts against her something from the dowry, and is there a waiting period for her? What is your^-asws view? May my soul be sacrificed for you^-asws!’

فَكَتَبَ هَذَا لَا يَصْلُحُ‏

He^-asws wrote: ‘This is not correct’’.[153]

43- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ الْبِكْرَ أَوِ الثَّيِّبَ فَيُرْخِي عَلَيْهِ وَ عَلَيْهَا السِّتْرَ أَوْ غَلَّقَ عَلَيْهِ وَ عَلَيْهَا الْبَابَ ثُمَّ يُطَلِّقُهَا فَتَقُولُ لَمْ يَمَسَّنِي وَ يَقُولُ هُوَ لَمْ أَمَسَّهَا

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ahmad and Abdullah two sons of Muhammad Bin Isa, from Ibn Mahboub, from Jameel, from Abu Umeydi,

‘From Abu Abdullah^-asws regarding the man who marries the virgin woman or the previously married, so the curtain is drawn upon him and her, or the door is locked upon him and her. Then he divorces her so she says, ‘He did not touch me’, and he says he did not touch her’.

 قَالَ لَا يُصَدَّقَانِ لِأَنَّهَا تَدْفَعُ عَنْ نَفْسِهَا الْعِدَّةَ وَ الرَّجُلُ‏ يَدْفَعُ عَنْ نَفْسِهِ الْمَهْرَ.

He^-asws said: ‘They will not be ratified because she is repelling the waiting period away from her, and the man is repelling the dowry from himself’’.[154]

44- ج، الإحتجاج‏ كَتَبَ الْحِمْيَرِيُّ إِلَى الْقَائِمِ ع أَنَّهُ قَدِ اخْتَلَفَ أَصْحَابُنَا فِي مَهْرِ الْمَرْأَةِ فَقَالَ بَعْضُهُمْ إِذَا دَخَلَ بِهَا سَقَطَ الْمَهْرُ وَ لَا شَيْ‏ءَ لَهَا وَ قَالَ بَعْضُهُمْ هُوَ لَازِمٌ فِي الدُّنْيَا وَ الْآخِرَةِ فَكَيْفَ ذَلِكَ وَ مَا الَّذِي يَجِبُ فِيهِ

(The book) ‘Al Ihtijaj’ –

‘Al-Himeyri wrote to Al-Qaim^-ajfj, ‘Our companions are differing regarding dowry of the woman. Some of them are saying, ‘When he has intimate marital relations with her the dowry is dropped and there is nothing for her’, and some of them are saying, ‘It is necessary in the world and the Hereafter’. How can that be, and what is that which is obligated in it?’

فَأَجَابَ إِنْ كَانَ عَلَيْهِ كِتَابٌ فِيهِ دَيْنٌ فَهُوَ لَازِمٌ لَهُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ إِنْ كَانَ عَلَيْهِ كِتَابٌ فِيهِ ذِكْرُ الصَّدَقَاتِ سَقَطَ إِذَا دَخَلَ بِهَا وَ إِنْ لَمْ يَكُنْ عَلَيْهِ كِتَابٌ فَإِذَا دَخَلَ بِهَا سَقَطَ بَاقِي الصَّدَاقِ.

He^-ajfj answered: ‘If there is a written document against him stating a debt, it is binding upon him in this world and the Hereafter. But if there is a written document mentioning the dowry, it is nullified once he consummates the marriage. And if there is no written document, then once he consummates the marriage, the remainder of the dowry is nullified’’.[155]

45- ضا، فقه الرضا عليه السلام‏ كُلُّ مَنْ طَلَّقَ امْرَأَتَهُ مِنْ قَبْلِ أَنْ يَدْخُلَ بِهَا فَلَا عِدَّةَ عَلَيْهَا مِنْهُ فَإِنْ كَانَ سَمَّى لَهَا صَدَاقاً فَلَهَا نِصْفُ الصَّدَاقِ وَ إِنْ لَمْ يَكُنْ سَمَّى لَهَا صَدَاقاً يُمَتِّعُهَا بِشَيْ‏ءٍ قَلَّ أَوْ كَثُرَ عَلَى قَدْرِ يَسَارِهِ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Everyone who divorces his wife from before consummating the marriage with her, there is no waiting period upon her, from him. If he had specified the dowry for her would be half the dowry, and if he had not specified a dowry for her, he should give her something, little or more, in accordance to his financial ability.

 فَالْمُوسِعُ يُمَتِّعُ بِخَادِمٍ أَوْ دَابَّةٍ وَ الْوَسَطُ بِثَوْبٍ وَ الْفَقِيرُ بِدِرْهَمٍ أَوْ خَاتَمٍ كَمَا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ وَ مَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ مَتاعاً بِالْمَعْرُوفِ.

The affluent can give a servant, or a riding animal, and the medium one with a garment, and the poor with a Dirham or a ring, just as Allah^-azwj has Said: and their provision upon the affluent is in accordance to him, and upon the (financially) straitened is in accordance to him, a provision with the reasonableness [2:236]’’.[156]

46- سر، السرائر الْبَزَنْطِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ قَالَ: سَأَلْتُهُ عَمَّا يُوجِبُ الْغُسْلَ عَلَى الرَّجُلِ وَ الْمَرْأَةِ قَالَ إِذَا أَوْلَجَهُ وَجَبَ الْغُسْلُ وَ الْمَهْرُ وَ الرَّجْمُ.

(The book) ‘Al Saraair’ – Al Bazanty, from Abdullah Bin Ajlan who said,

‘I asked him^-asws about what obligates the washing upon the man and the woman. He^-asws said: ‘When there is consummation, the washing, and the dowry and the stoning is obligated’’.[157]

47- شي، تفسير العياشي عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَوْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْ‏ءٍ مِنْهُ نَفْساً فَكُلُوهُ هَنِيئاً مَرِيئاً قَالَ يَعْنِي بِذَلِكَ أَمْوَالَهُنَّ الَّتِي فِي أَيْدِيهِنَّ مِمَّا مُلِكْنَ.

Tafseer Al Ayyashi – From Sama’at Bin Mihran,

‘From Abu Abdullah^-asws, or Abu Al-Hassan^-asws, he (the narrator) said, ‘I asked him^-asws about Words of Allah^-azwj Mighty and Majestic: And give women their dowries as a gift, but if they remit for you something from it themselves, then consume it enjoying wholesomely [4:4]. He^-asws said: ‘Meaning of that is their wealth, which is in their hands from what they own’’.[158]

48- شي، تفسير العياشي عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ امْرَأَةٌ دَفَعَتْ إِلَى زَوْجِهَا مَالًا لِيَعْمَلَ بِهِ وَ قَالَتْ لَهُ حِينَ دَفَعَتْهُ إِلَيْهِ أَنْفِقْ مِنْهُ فَإِنْ حَدَثَ بِي حَدَثٌ فَمَا أَنْفَقْتَ مِنْهُ فَلَكَ حَلَالٌ طَيِّبٌ وَ إِنْ حَدَثَ بِكَ حَدَثٌ فَمَا أَنْفَقْتَ مِنْهُ فَلَكَ حَلَالٌ طَيِّبٌ

(The book) ‘Tafseer Al Ayyashi’ – From Saeed Bin Yasaar who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! A woman hands over money to her husband for him to work with and says to him when she hands it to him, ‘Spend from it. If an event of death occurs with me, whatever you have spent from it, it is permissible for you, good, and if an event of death occurs with you, whatever you spend from it, for you it is permissible, good’’.

قَالَ أَعِدْ يَا سَعِيدُ الْمَسْأَلَةَ

He^-asws said: ‘Repeat the question, O Saeed!’

 فَلَمَّا ذَهَبْتُ‏ أَعْرِضُ عَلَيْهِ الْمَسْأَلَةَ عَرَضَ فِيهَا صَاحِبُهَا وَ كَانَ مَعِي فَأَعَادَ عَلَيْهِ مِثْلَ ذَلِكَ فَلَمَّا فَرَغَ أَشَارَ بِإِصْبَعِهِ إِلَى صَاحِبِ الْمَسْأَلَةِ فَقَالَ يَا هَذَا إِنْ كُنْتَ تَعْلَمُ أَنَّهَا قَدْ أَفْضَتْ بِذَلِكَ إِلَيْكَ فِيمَا بَيْنَكَ وَ بَيْنَهَا وَ بَيْنَ اللَّهِ فَحَلَالٌ طَيِّبٌ ثَلَاثَ مَرَّاتٍ

When I was about to present the question to him, the man concerned, and he was with me, spoke up and presented it himself. He^-asws gave him the same answer as before. When he finished, he^-asws pointed with his^-asws finger to the man and said: ‘O you! If you know that she has fully yielded herself to you in this matter, between you, her, and Allah^-azwj, then it is lawful, good’ – three times.

ثُمَّ قَالَ يَقُولُ اللَّهُ عَزَّ وَ جَلَ‏ فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْ‏ءٍ مِنْهُ نَفْساً فَكُلُوهُ هَنِيئاً مَرِيئاً.

Then he^-asws said: ‘Allah^-azwj Mighty and Majestic Said: And give women their dowries as a gift, but if they remit for you something from it themselves, then consume it enjoying wholesomely [4:4]’’.[159]

49- شي، تفسير العياشي عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ يُمَتِّعُهَا

(The book) ‘Tafseer Al Ayyashi’ – From Hafs Al Bakhtari –

‘From Abu Abdullah^-asws regarding the man who divorces his wife, should he provide for her?’

فَقَالَ نَعَمْ أَ مَا تُحِبُّ أَنْ تَكُونَ مِنَ الْمُحْسِنِينَ أَ مَا تُحِبُّ أَنْ تَكُونَ مِنَ الْمُتَّقِي.

He^-asws said: ‘Yes. Wouldn’t you like to be from the good doers? Wouldn’t you like to be from the pious?’’[160]

50 شي، تفسير العياشي عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَهَا نِصْفُ مَهْرِهَا وَ إِنْ لَمْ يَكُنْ سَمَّى لَهَا مَهْراً فَمَتَاعٌ بِالْمَعْرُوفِ‏ عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ‏ وَ لَيْسَ لَهَا عِدَّةٌ وَ تَتَزَوَّجُ مَنْ شَاءَتْ فِي سَاعَتِهَا.

(The book) ‘Tafseer Al Ayyashi’ – From Abu Al Sabbah,

‘From Abu Abdullah^-asws having said: ‘When the man divorces his wife before he has consummated the marriage with her, for her is half the dowry, and if he had not specified dowry to her, he should provide with the moderation: upon the affluent is in accordance to him, and upon the (financially) straitened is in accordance to him [2:236], and there isn’t a waiting period for her, and she can marry the one she desires to in her very moment’’.[161]

51 شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُوسِعُ يُمَتِّعُ بِالْعَبْدِ وَ الْأَمَةِ وَ يُمَتِّعُ الْمُعْسِرُ بِالْحِنْطَةِ وَ الزَّبِيبِ وَ الثَّوْبِ وَ الدَّرَاهِمِ

(The book) ‘Tafseer Al Ayyashi’ – From Al Halby,

‘From Abu Abdullah^-asws having said: ‘They should provide a slave, and the maid, and the poor should provide the wheat, and the raisins, and the garment, and the Dirhams’.

وَ قَالَ إِنَّ الْحُسَيْنَ بْنَ عَلِيٍّ مَتَّعَ امْرَأَةً طَلَّقَهَا أَمَةً لَمْ يَكُنْ يُطَلِّقُ امْرَأَةً إِلَّا مَتَّعَهَا بِشَيْ‏ءٍ.

And he^-asws said: ‘Al-Husayn^-asws Bin Ali^-asws had provided a maid to a woman he^-asws had divorced. He^-asws had not divorced a woman except he^-asws had provided with something’.[162]

52 عَنِ ابْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ‏ وَ مَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ‏ مَا قَدَرُ الْمُوسِعِ وَ الْمُقْتِرِ

From Ibn Bukeyr who said,

‘I asked Abu Abdullah^-asws about His^-azwj Words:  upon the affluent is in accordance to him, and upon the (financially) straitened is in accordance to him [2:236]. What is a measurement for the affluent and the straitened?’

قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يُمَتِّعُ بِرَاحِلَةٍ يَعْنِي حِمْلَهَا الَّذِي عَلَيْهَا.

He^-asws said: ‘Ali^-asws Bin Al-Husayn^-asws had provided a riding animal, meaning its load which was upon it’’.[163]

53 شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُرِيدُ أَنْ يُطَلِّقَ امْرَأَتَهُ قَالَ يُمَتِّعُهَا قَبْلَ أَنْ يُطَلِّقَهَا قَالَ اللَّهُ فِي كِتَابِهِ‏ وَ مَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ.

(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim who said,

‘I asked him^-asws about the man who intends to divorce his wife. He^-asws said: ‘He should provide her before he divorces her. Allah^-azwj Says in His^-azwj Book:  upon the affluent is in accordance to him, and upon the (financially) straitened is in accordance to him [2:236]’’.[164]

54 شي، تفسير العياشي عَنْ أُسَامَةَ بْنِ حَفْصٍ عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ سَلْهُ عَنْ رَجُلٍ تَزَوَّجَ الْمَرْأَةَ وَ لَمْ يُسَمِّ لَهَا مَهْراً قَالَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ وَ لَا مَهْرَ لَهَا

(The book) ‘Tafseer Al Ayyashi’ – from Usama Bin Hafs,

‘Musa^-asws Bin Ja’far^-asws, he (the narrator) said, ‘I said to him^-asws, asking him^-asws about a man marrying the woman and did not name (specify) dowry her. He^-asws said: ‘For her is the inheritance and upon her is (to observe) the waiting period, and there is no dowry for her’.

وَ قَالَ أَ مَا تَقْرَأُ مَا قَالَ اللَّهُ فِي كِتَابِهِ عَزَّ وَ جَلَ‏ إِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ‏ أَنْ تَمَسُّوهُنَّ وَ قَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ ما فَرَضْتُمْ.

And he^-asws said: ‘Have you not hear what Allah^-azwj Mighty and Majestic Says in His^-azwj Book: And if you divorce them before having touched them and you have necessitated for them the necessity (dowry), so it would be half of whatever you necessitated [2:237]’’.[165]

55 شي، تفسير العياشي عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قُلْتُ لَهُ رَجُلٌ تَزَوَّجَ امْرَأَةً وَ سَمَّى لَهَا صَدَاقاً ثُمَّ مَاتَ عَنْهَا وَ لَمْ يَدْخُلْ بِهَا

(The book) ‘Tafseer Al Ayyashi’ – From Mansour Bin Hazim who said,

‘I said to him^-asws, ‘A man marries a woman and specifies dowry to her, then he dies from her and had not consummated the marriage with her’.

 قَالَ لَهَا الْمَهْرُ كَمَلًا وَ لَهَا الْمِيرَاثُ

He^-asws said: ‘For her is the whole dowry, and for her is the inheritance’.

قُلْتُ فَإِنَّهُمْ رَوَوْا عَنْكَ أَنَّ لَهَا نِصْفَ الْمَهْرِ

I said, ‘But they are reporting from you^-asws that for her is half the dowry!’

قَالَ لَا يَحْفَظُونَ عَنِّي إِنَّمَا ذَاكَ الْمُطَلَّقَةُ.

He^-asws said: ‘They are not memorising from me^-asws. But rather that is the divorced woman’’.[166]

56 شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ هُوَ وَلِيُّ أَمْرِهِ.

(The book) ‘Tafseer Al Ayyashi’ – from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘The one in whose hand is the marriage tie, he is the guardian of his matter’’.[167]

57 شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ إِلَّا أَنْ يَعْفُونَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ‏ قَالَ هُوَ الْوَلِيُّ وَ الَّذِينَ يَعْفُونَ عَنْهُ الصَّدَاقَ أَوْ يَحُطُّونَ عَنْهُ بَعْضَهُ أَوْ كُلَّهُ.

(The book) ‘Tafseer Al Ayyashi’ – From Zurara and Humran and Muhammad Bin Muslim,

‘From Abu Ja’far^-asws and Abu Abdullah^-asws regarding His^-azwj Words: or he excuses, the one in whose hand is the tie of marriage [2:237]. He^-asws said: ‘He is the guardian and those who can excuse the dowry from him, or drop part of it or all of it’.[168]

58 شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ تَعَالَى‏ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ‏ قَالَ هُوَ الْأَبُ وَ الْأَخُ يُوصِي إِلَيْهِ وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ فَيَبْتَاعُ لَهَا وَ يَشْتَرِي فَأَيُّ هَؤُلَاءِ عَفَا فَقَدْ جَازَ.

(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer,

‘From Abu Ja’far^-asws regarding Words of Allah^-azwj the Exalted: or he excuses, the one in whose hand is the tie of marriage [2:237]. He^-asws said: ‘He is the father, and the brother bequeathed to, and the one whose instruction is allowed in the wealth of the woman, so he can sell for her and buy. So whichever of them excuses, it is allowed’.[169]

59 شي، تفسير العياشي عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ وَ هُوَ الْوَلِيُّ الَّذِي أَنْكَحَ يَأْخُذُ بَعْضاً وَ يَدَعَ بَعْضاً وَ لَيْسَ لَهُ أَنْ يَدَعَ كُلَّهُ.

(The book) ‘Tafseer Al Ayyashi’ – From Rifa’at,

‘From Abu Abdullah^-asws having said: ‘The one in whose hand is the marriage tie, and he is the guardian who got them married. He can take part and leave part, and it isn’t for him to leave all of it’’.[170]

60 شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ تَعَالَى‏ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ‏ قَالَ هُوَ الْأَبُ وَ الْأَخُ وَ الرَّجُلُ يُوصَى إِلَيْهِ وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالٍ بِقِيمَتِهِ

(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer who said,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj the Exalted: or he excuses, the one in whose hand is the tie of marriage [2:237]. He^-asws said: ‘He is the father, and the brother, and the man bequeathed to, and the one whose instruction is allowed in wealth with its value’.

 قُلْتُ أَ رَأَيْتَ إِنْ قَالَتْ لَا أُجِيزُ مَا يَصْنَعُ

I said, ‘What is your^-asws view if she says, ‘I did not allow what he has done!’?’

قَالَ لَيْسَ ذَلِكَ أَ تُجِيزُ بَيْعَهُ فِي مَالِهَا وَ لَا تُجِيزُ هَذَا.

He^-asws said: ‘That can’t be! She allows his selling in her wealth and does not allow this?’’[171]

61 شي، تفسير العياشي عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ فَقَالَ هُوَ الَّذِي يُزَوِّجُ يَأْخُذُ بَعْضاً وَ يَتْرُكُ بَعْضاً وَ لَيْسَ لَهُ أَنْ يَتْرُكَ كُلَّهُ.

(The book) ‘Tafseer Al Ayyashi’ – From Rifa’at,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the one in whose hand is the marriage tie. He^-asws said: ‘He is the one who got them married. He can take part and leave part, and it isn’t for him to leave all of it’’.[172]

62 شي، تفسير العياشي عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنْ قَوْلِ‏ اللَّهِ‏ إِلَّا أَنْ يَعْفُونَ‏ قَالَ الْمَرْأَةُ تَعْفُو عَنْ نِصْفِ الصَّدَاقِ

(The book) ‘Tafseer Al Ayyashi’ – From Is’haq Bin Ammar who said,

‘I asked Ja’far^-asws Bin Muhammad^-asws about Words of Allah^-azwj: or he excuses, the one in whose hand is the tie of marriage [2:237]. He^-asws said: ‘The woman excuses half the dowry’.

قُلْتُ‏ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ‏

I said, ‘or he excuses, the one in whose hand is the tie of marriage [2:237]’.

 قَالَ أَبُوهَا إِذَا عَفَا جَازَ لَهُ وَ أَخُوهَا إِذَا كَانَ يُقِيمُ بِهَا وَ هُوَ الْقَائِمُ عَلَيْهَا فَهُوَ بِمَنْزِلَةِ الْأَبِ يَجُوزُ لَهُ وَ إِذَا كَانَ الْأَخُ لَا يُقِيمُ بِهَا وَ لَا يَقُومُ عَلَيْهَا لَمْ يَجُزْ عَلَيْهَا أَمْرُهُ.

He^-asws said: ‘Her father, if he excuses, it is allowed for him, and her brother if he was living with her, and he is the custodian upon her, for he is at the status of the father, it is allowed for him, and when it was the brother neither staying with her nor a custodian upon her, his instruction is not allowed upon her’’.[173]

63 شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ إِلَّا أَنْ يَعْفُونَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ‏ الْوَلِيُّ الَّذِي يَعْفُو عَنِ الصَّدَاقِ أَوْ يَحُطُّ بَعْضَهُ أَوْ كُلَّهُ.

(The book) ‘Tafseer Al Ayyashi – From Muhammad Bin Muslim,

‘From Abu Ja’far^-asws regarding His^-azwj Words: except if they are excusing, or he excuses, the one in whose hand is the tie of marriage [2:237]: ‘The guardian who excuses from the dowry, or drop part of it or all of it’’.[174]

64 شي، تفسير العياشي عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ‏ قَالَ هُوَ الْأَبُ وَ الْأَخُ وَ الرَّجُلُ يُوصَى إِلَيْهِ وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ فَيَبْتَاعُ لَهَا وَ يَشْتَرِي فَأَيُّ هَؤُلَاءِ عَفَا فَقَدْ جَازَ

(The book) ‘Tafseer Al Ayyashi’ – From Sama’at,

‘From Abu Abdullah^-asws: or he excuses, the one in whose hand is the tie of marriage [2:237]. He^-asws said: ‘He is the father, and the brother, and the man bequeathed to, and the one who instructions are allowed regarding wealth of the woman, so he can sell for her and buy.

 قُلْتُ أَ رَأَيْتَ إِنْ قَالَتْ لَا أُجِيزُهَا مَا يَصْنَعُ

I said, ‘What is your^-asws view if she says, ‘I had not allowed it, what he has done!’’

 قَالَ لَيْسَ لَهَا ذَلِكَ أَ تُجِيزُ بَيْعَهُ فِي مَالِهَا وَ لَا تُجِيزُ هَذَا.

He^-asws said: ‘That isn’t for her! She allows his selling of her wealth and does not allow this?’’[175]

65 شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ‏ قَالَ مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ‏

(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj Mighty and Majestic: And for the divorced women there should be a provision with the reasonableness being a right upon the pious [2:241]. He^-asws said: ‘Her provision is after her waiting period has expired, upon the affluent is in accordance to him, and upon the (financially) straitened is in accordance to him [2:236].

فَأَمَّا فِي عِدَّتِهَا فَكَيْفَ يُمَتِّعُهَا وَ هِيَ تَرْجُوهُ وَ هُوَ يَرْجُوهَا وَ يُجْرِي اللَّهُ بَيْنَهُمَا مَا شَاءَ أَمَا إِنَّ الرَّجُلَ الْمُوسِرَ يُمَتِّعُ الْمَرْأَةَ الْعَبْدَ وَ الْأَمَةَ وَ يُمَتِّعُ الْفَقِيرُ بِالْحِنْطَةِ وَ الزَّبِيبِ وَ الثَّوْبِ وَ الدَّرَاهِمِ فَإِنَّ الْحَسَنَ بْنَ عَلِيٍّ ع مَتَّعَ امْرَأَةً كَانَتْ لَهُ بِأَمَةٍ وَ لَمْ يُطَلِّقِ امْرَأَةً إِلَّا مَتَّعَهَا

As for during her waiting period, so how can he provide for her, and she is hoping for him and he is hoping for her, and Allah^-azwj will Cause to flow between the two whatever He^-azwj so Desires. As for the affluent man, he can provide the woman the slave and the maid, and the poor can provide the wheat, and the raisins, and the garment, and the Dirhams. Al-Hassan^-asws Bin Ali^-asws had provided a maid for a wife he^-asws had for him^-asws, and he^-asws did not divorce any woman except he^-asws provided her’.

قَالَ وَ قَالَ الْحَلَبِيُّ مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ.

He (the narrator) said, ‘And Al-Halby said, ‘Providing her is after the expiry of her waiting period, upon the affluent is in accordance to him, and upon the (financially) straitened is in accordance to him [2:236]’’.[176]

66 شي، تفسير العياشي عَنْ أَبِي عَبْدِ اللَّهِ ع وَ أَبِي الْحَسَنِ مُوسَى ع قَالَ: سَأَلْتُ أَحَدَهُمَا عَنِ الْمُطَلَّقَةِ مَا لَهَا مِنَ الْمُتْعَةِ

(The book) ‘Tafseer Al Ayyashi’ –

‘From Abu Abdullah^-asws and Abu Al-Hassan Musa^-asws, he (the narrator) said, ‘I asked one of the two (5^th or 6^th Imam^-asws) about the divorced woman, ‘What is for her from the provisions?’

قَالَ عَلَى قَدْرِ مَالِ زَوْجِهَا.

He^-asws said: ‘In accordance to the wealth of her husband’’.[177]

67 شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ‏ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ فَقَالَ إِنْ كَانَ سَمَّى لَهَا مَهْراً فَلَهَا نِصْفُ الْمَهْرِ وَ لَا عِدَّةَ عَلَيْهَا وَ إِنْ لَمْ يَكُنْ سَمَّى لَهَا مَهْراً فَلَا مَهْرَ لَهَا وَ لَكِنْ يُمَتِّعُهَا فَإِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ‏ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Al-Hassan Bin Ziyad,

‘From Abu Abdullah^-asws about a man who divorces his wife before he consummates with her. He (the narrator) said, ‘He^-asws said: ‘If he had specified a dowry for her, for her is half the dowry, and there is no waiting period for her, and if he had not specified a dowry, there is no dowry for her, but he should provide for her, for Allah^-azwj Says in His^-azwj Book: And for the divorced women there should be a provision with the reasonableness being a right upon the pious [2:241]’’.[178]

16 قَالَ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا إِنَّ مُتْعَةَ الْمُطَلَّقَةِ فَرِيضَةٌ.

Ahmad Bin Muhammad said, from one of our companions,

‘Provision for the divorced woman is an obligation’.[179]

68 شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع‏ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ‏ مَا أَدْنَى ذَلِكَ الْمَتَاعِ إِذَا كَانَ الرَّجُلُ مُعْسِراً لَا يَجِدُ

(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer who said,

‘I said to Abu Ja’far^-asws: And for the divorced women there should be a provision with the reasonableness being a right upon the pious [2:241], what is the least of that provision if the man was poor, he cannot find (the means)?’

قَالَ الْخِمَارُ وَ شِبْهُهُ.

He^-asws said: ‘The scarf, and it’s like’.[180]

باب 75 التدليس و العيوب الموجبة للفسخ‏

CHAPTER 75 – DECEPTIONS AND THE DEFECTS WARRANTING ANNULMENT

1- سر، السرائر مِنْ كِتَابِ الْبَزَنْطِيِّ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْبَرْصَاءِ قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي امْرَأَةٍ زَوَّجَهَا وَلِيُّهَا وَ هِيَ بَرْصَاءُ أَنَّ لَهَا مَهْراً بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ أَنَّ الْمَهْرَ عَلَى الَّذِي زَوَّجَهَا وَ إِنَّمَا صَارَ عَلَيْهِ الْمَهْرُ لِأَنَّهُ دَلَّسَهَا

(The book) ‘Al Saraair’ – From the book of Al Bazanty, from Al Halby who said,

‘I asked Abu Abdullah^-asws about the ones (women) with vitiligo. He said, ‘Amir Al-Momineen^-asws judged regarding a woman, her husband was her guardian, and she was with vitiligo, that for her is dowry due to what she had legalised her private parts, and the dowry is upon the one who had got her married, and rather the dowry came to be upon him because (he had deceived the husband) of her deception.

وَ لَوْ أَنَّ رَجُلًا تَزَوَّجَ امْرَأَةً وَ زَوَّجَهَا رَجُلٌ لَا يَعْرِفُ دَخِيلَةَ أَمْرِهَا لَمْ يَكُنْ عَلَيْهِ شَيْ‏ءٌ وَ كَانَ الْمَهْرُ يُؤْخَذُ مِنْهَا.

And if a man were to marry a woman and a man got her married off not knowing of her hidden matter, there would not be anything upon him, and the dowry would be taken from her’’.[181]

2- سر، السرائر الْبَزَنْطِيُّ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَبْدِ الْحَمِيدِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ خَطَبَ إِلَى رَجُلٍ بِنْتاً لَهُ مِنْ مَهِيرَةٍ فَلَمَّا كَانَتْ لَيْلَةُ دُخُولِهَا عَلَى زَوْجِهَا أَدْخَلَ عَلَيْهِ بِنْتاً لَهُ أُخْرَى مِنْ أَمَةٍ قَالَ تُرَدُّ عَلَى أَبِيهَا وَ تُرَدُّ عَلَيْهِ امْرَأَتُهُ وَ يَكُونُ مَهْرُهَا عَلَى أَبِيهَا.

(The book) ‘Al Saraair’ of Al Bazanty – from Muhammad Bin Sama’at, from Abdul Hameed, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about a man who proposes to a man for a daughter of his daughters from a dowered wife. When it was the night of her to be escorted to her husband, he entered another daughter of his from a slave girl. He^-asws said: ‘She will be returned to her father and his wife would be returned to him, and her dowry will be upon her father’’.[182]

3- قب، المناقب لابن شهرآشوب إِسْمَاعِيلُ بْنُ مُوسَى بِإِسْنَادِهِ‏ أَنَّ رَجُلًا خَطَبَ إِلَى رَجُلٍ ابْنَةً لَهُ عَرَبِيَّةً فَأَنْكَحَهَا إِيَّاهُ ثُمَّ بَعَثَ لَهُ بِابْنَةٍ لَهُ أُمُّهَا أَعْجَمِيَّةٌ فَعَلِمَ بِذَلِكَ بَعْدَ أَنْ دَخَلَ بِهَا فَأَتَى مُعَاوِيَةَ وَ قَصَّ عَلَيْهِ الْقِصَّةَ فَقَالَ مُعْضِلَةٌ لَهَا أَبُو الْحَسَنِ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Ismail Bin Musa by his chain,

‘A man proposes to a man for an Arabian daughter of his, so he gets her married to him. Then he sent to him a daughter of his whose mother was not an Arab. He came to know that after he had consummated the marriage with her. He came to Muawiya and narrated the story to him. He said, ‘A dilemma! Abu Al-Hassan^-asws is for it’.

 فَاسْتَأْذَنَهُ وَ أَتَى الْكُوفَةَ وَ قَصَّ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ عَلَى أَبِي الْجَارِيَةِ أَنْ يُجَهِّزَ الِابْنَةَ الَّتِي أَنْكَحَهَا إِيَّاهُ بِمِثْلِ صَدَاقِ الَّتِي سَاقَ إِلَيْهِ فِيهَا وَ يَكُونُ صَدَاقُ الَّتِي سَاقَ مِنْهَا لِأُخْتِهَا بِمَا أَصَابَ مِنْ فَرْجِهَا وَ أَمَرَهُ أَنْ لَا يَمَسَّ الَّتِي تُزَفُّ إِلَيْهِ حَتَّى تَقْضِيَ عِدَّتَهَا وَ يُجْلَدَ أَبُوهَا نَكَالًا لِمَا فَعَلَ.

He sought his^-asws permission and came to Al-Kufa and narrated to Amir Al-Momineen^-asws. He^-asws said: ‘Upon father of the girl is that he must equip the daughter he married to him with a dowry equal to that which the husband had provided, and the dowry given by the husband is to be for her sister in compensation for what he consummated with her. He ordered that the husband must not touch the one who is now to be given to him until she has completed her waiting period, and that her father be flogged as a deterrent for what he had done’.[183]

4- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: قَالَ رَجُلٌ لِعَلِيٍّ ع يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ امْرَأَتِي خَدَعَتْنِي وَ غَرَّتْنِي بِثِيَابٍ‏ وَ خَدَمٍ وَ غَيْرِهَا فَلَمَّا تَزَوَّجْتُهَا وَ أَمْهَرْتُهَا مَهْراً ثَقِيلًا كَثِيراً لَمْ تَكُنِ الْأَشْيَاءُ لَهَا

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘A man said to Ali^-asws, ‘O Amir Al-Momineen^-asws! My wife has deceived me and deluded me with clothes, servants, and other things. When I married her and gave her a heavy and large dowry, I discovered that these things were not hers!’

 فَقَالَ عَلِيٌّ ع لَا شَيْ‏ءَ لَكَ إِنَّمَا أَرَادَتْ أَنْ تُنْفِقَ نَفْسَهَا

Ali^-asws said: ‘You have no claim against her. She only intended to offer herself in marriage’.

وَ قَالَ أَ رَأَيْتَ لَوْ قُلْتَ لَهَا لِي مِائَةُ أَلْفِ دِرْهَمٍ فَتَزَوَّجْتَهَا أَ تَأْخُذُكَ بِمِائَةِ أَلْفِ دِرْهَمٍ

And he^-asws said: ‘Suppose you told her you possessed one hundred thousand Dirhams and then married her, would she have the right to take one hundred thousand Dirhams from you?’

 قَالَ لَا.

The man said, ‘No’’.[184]

5- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ أَبِيهِ عَنِ الصَّادِقِ ع قَالَ: كَانَ عَلِيٌّ ع يَقْضِي فِي الْعِنِّينِ أَنْ يُؤَجَّلُ سَنَةً مِنْ يَوْمِ تُرَافِعُهُ الِامْرَأَةُ.

(The book) ‘Qurb Al-Isnaad’ – Ibn Tareyf, from Ibn Ulwan, from his father,

‘Al-Sadiq^-asws having said: ‘Ali^-asws had judged regarding the impotent man that he be respited for a year from the day the wife raises his case’’.[185]

6- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنْ خَصِيٍّ دَلَّسَ نَفْسَهُ لِامْرَأَةٍ مَا عَلَيْهِ

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about a eunuch who deceived of his self to a woman, ‘What is upon him?’

 قَالَ يُوجَعُ ظَهْرُهُ وَ يُفَرَّقُ بَيْنَهُمَا وَ عَلَيْهِ الْمَهْرُ كَامِلًا إِنْ دَخَلَ بِهَا وَ إِنْ لَمْ يَدْخُلْ بِهَا فَعَلَيْهِ نِصْفُ الْمَهْرِ.

He^-asws said: ‘His back would be pained and there would be separation between the two, and upon him is the whole dowry if he had consummated the married, and if he had not consummated with her, upon him is half the dowry’’.[186]

7- وَ سَأَلْتُهُ عَنْ عِنِّينٍ دَلَّسَ نَفْسَهُ لِامْرَأَةٍ مَا حَالُهُ

And I asked him^-asws about an impotent man who deceived of his self to a woman, ‘What is his state?’

قَالَ عَلَيْهِ الْمَهْرُ وَ يُفَرَّقُ بَيْنَهُمَا إِذَا عُلِمَ أَنَّهُ لَا يَأْتِي النِّسَاءَ.

He^-asws said: ‘Upon him is the dowry and there would be separation between the two, when he knew that he could not go to the women’’.[187]

8- وَ سَأَلْتُهُ عَنِ امْرَأَةٍ دَلَّسَتْ نَفْسَهَا لِرَجُلٍ وَ هِيَ رَتْقَاءُ قَالَ يُفَرَّقُ بَيْنَهُمَا وَ لَا مَهْرَ لَهَا.

And I asked him^-asws about a woman deceiving of herself to a man and she is imperforate. He^-asws said: ‘There would be separation between the two and there is no dowry for her’’.[188]

9- مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ يَاسِينَ الضَّرِيرِ أَوْ غَيْرِهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: خَطَبَ رَجُلٌ إِلَى قَوْمٍ فَقَالُوا مَا تِجَارَتُكَ

(The book) ‘Ma’any Al Akhbaar’ – My father, from Ahmad Bin Idrees, from Al Ash’ary, from Al Jamourani, from Al-Hassan Bin Al Husayn, from Yaseen Al Zareer, or someone else, from Hammad Bin Isa,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘A man brought proposal (for a woman) to a people. They said, ‘What is your business?’

قَالَ أَبِيعُ الدَّوَابَّ

‘He said, ‘I sell the livestock!’

 فَزَوَّجُوهُ فَإِذَا هُوَ يَبِيعُ السَّنَانِيرَ فَاخْتَصَمُوا إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَأَجَازَ نِكَاحَهُ وَ قَالَ السَّنَانِيرُ دَوَابُ.

So, they got him married, and behold, he was a seller of cats. They brought the dispute to Ali^-asws Bin Abu Talib^-asws. He^-asws allowed his marriage and said: ‘The cats are livestock’’.[189]

10- ضا، فقه الرضا عليه السلام‏ إِذَا تَزَوَّجَ رَجُلٌ فَأَصَابَهُ بَعْدَ ذَلِكَ جُنُونٌ فَيَبْلُغُ بِهِ مَبْلَغاً حَتَّى لَا يَعْرِفَ أَوْقَاتَ الصَّلَاةِ فُرِّقَ بَيْنَهُمَا فَإِنْ عَرَفَ أَوْقَاتَ الصَّلَاةِ فَلْتَصْبِرِ الْمَرْأَةُ مَعَهُ فَقَدِ ابْتُلِيَتْ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘When a man gets married, then after that insanity afflicts him and reaches him extensively to the extent that he does not know timings of the Salat, there would be separation between the two. If he does recognise timings of the Salat, let the wife be patient with him, so he has been afflicted.

وَ إِنْ تَزَوَّجَهَا خَصِيٌّ فَدَلَّسَ نَفْسَهُ لَهَا وَ هِيَ لَا تَعْلَمُ فُرِّقَ بَيْنَهُمَا وَ يُوجَعُ ظَهْرُهُ كَمَا دَلَّسَ نَفْسَهُ وَ عَلَيْهِ نِصْفُ الصَّدَاقِ وَ لَا عِدَّةَ عَلَيْهَا مِنْهُ فَإِنْ رَضِيَتْ بِذَلِكَ لَمْ يُفَرَّقْ مَا بَيْنَهُمَا وَ لَيْسَ لَهَا الْخِيَارُ بَعْدَ ذَلِكَ

And if a eunuch marries her deceiving of his self to her and she did not know, there would be separation between the two and his back will be pained as he had deceived of his self, and upon him is half the dowry, and there is no waiting period upon her, from him. If she is satisfied with that, there would not be separation between them, and it wouldn’t be for her to choose after that.

فَإِنْ تَزَوَّجَهَا عِنِّينٌ وَ هِيَ لَا تَعْلَمُ فَإِنْ أَعْلَمَ أَنَّ فِيهِ عِلَّةً عَلَيْهَا أَنْ تَصْبِرَ حَتَّى يُعَالِجَ نَفْسَهُ سَنَةً فَإِنْ صَلَحَ فَهِيَ امْرَأَتُهُ عَلَى النِّكَاحِ الْأَوَّلِ وَ إِنْ لَمْ يَصْلُحْ فُرِّقَ بَيْنَهُمَا وَ لَهَا نِصْفُ الصَّدَاقِ وَ لَا عِدَّةَ عَلَيْهَا مِنْهُ فَإِنْ رَضِيَتْ لَا يُفَرَّقُ بَيْنَهُمَا وَ لَيْسَ لَهَا خِيَارٌ بَعْدَ ذَلِكَ

If an impotent one marries her and she did not know, and if he knew that there is an illness with him, upon her is to be patient until he treats himself for a year. If he is healthy, she is his wife upon the first marriage, and if he is not corrected, there would be separation between the two, and for her would be half the dowry, and there is no waiting period upon her, from him. If she is satisfied, there would not be separation between them, and there wouldn’t be a choice for her after that.

وَ إِذَا ادَّعَتْ أَنَّهُ لَا يُجَامِعُهَا عِنِّيناً كَانَ أَوْ غَيْرَ عِنِّينٍ فَيَقُولُ الرَّجُلُ إِنَّهُ قَدْ جَامَعَهَا فَعَلَيْهِ الْيَمِينُ وَ عَلَيْهَا الْبَيِّنَةُ لِأَنَّهَا الْمُدَّعِيَةُ وَ إِذَا ادَّعَتْ عَلَيْهِ أَنَّهُ عِنِّينٌ وَ أَنْكَرَ الرَّجُلُ أَنْ يَكُونَ كَذَلِكَ فَإِنَّ الْحُكْمَ فِيهِ أَنْ يَجْلِسَ الرَّجُلُ فِي مَاءٍ بَارِدٍ فَإِنِ اسْتَرْخَى ذَكَرُهُ فَهُوَ عِنِّينٌ وَ إِنْ تَشَنَّجَ فَلَيْسَ بِعِنِّينٍ

And if she claims that he has not consummated the marriage with her, whether he was impotent or not impotent, and the man says he has consummated the marriage with her, upon him is to swear an oath and upon her is to provide proof because she is the claimant; and when she claims upon him that he is impotent, and the man denies that he happens to be like that, the ruling regarding it is that the man would be seated in cold water. If his organ is flaccid, he is impotent, and if it becomes rigid, he isn’t impotent.

وَ إِنْ تَزَوَّجَ بِامْرَأَةٍ فَوَجَدَهَا قَرْنَاءَ أَوْ عَفْلَاءَ أَوْ بَرْصَاءَ أَوْ مَجْنُونَةً إِذَا كَانَ بِهَا ظَاهِراً كَانَ لَهُ أَنْ يَرُدَّهَا عَلَى أَهْلِهَا بِغَيْرِ طَلَاقٍ وَ يَرْتَجِعَ الزَّوْجُ عَلَى وَلِيِّهَا مَا أَصْدَقَهَا إِنْ كَانَ أَعْطَاهَا شَيْئاً فَإِنْ لَمْ يَكُنْ أَعْطَاهَا الشَّيْ‏ءَ فَلَا شَيْ‏ءَ لَهُ.

And he marries a woman and finds her to have an obstruction of her private part, or a deformity, or is with vitiligo, or insanity, when it was apparent with her, it would be for him to return her to her family without a divorce, and husband would have recourse to her guardian of whatever dowry he had provided, if he had given her anything. If he had not given her anything, there is nothing for him’’.[190]

11- ين، كتاب حسين بن سعيد و النوادر زُرْعَةُ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّ خَصِيّاً دَلَّسَ نَفْسَهُ عَلَى امْرَأَةٍ قَالَ يُفَرَّقُ بَيْنَهُمَا وَ يُؤْخَذُ مِنْهُ صَدَاقُهَا وَ يُوجَعُ ظَهْرُهُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Zur’ah, from Sama’at,

‘From Abu Abdullah^-asws about a eunuch deceiving of his self to the woman. He^-asws said: ‘There would be separation between the two and her dowry would be taken from him, and his back would be pained’’.[191]

12- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ عَاصِمٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي الْمَرْأَةِ إِذَا انْتَمَتْ إِلَى قَوْمٍ وَ أَخْبَرَتْ أَنَّهَا مِنْهُمْ وَ هِيَ كَاذِبَةٌ وَ ادَّعَتْ أَنَّهَا حُرَّةٌ فَتَزَوَّجَتْ أَنَّهَا تُرَدُّ إِلَى أَرْبَابِهَا وَ يَطْلُبُ زَوْجُهَا مَالَهُ الَّذِي أَصْدَقَهَا وَ لَا حَقَّ لَهَا فِي عُنُقِهِ وَ مَا وَلَدَتْ مِنْ وَلَدٍ فَهُمْ عَبِيدٌ.

(The book) ‘The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Aasim, from Muhammad Bin Qays,

‘From Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws judged regarding the woman when she claimed lineage to a people and informed that she is from them, and she was lying, and claimed that she was a free woman, so they got her married, she would be returned to her masters and her husband can demand his wealth which he had given as dowry, and there is no right for her in his neck, and whatever children she begets would be slaves’’.[192]

13- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَنِ امْرَأَةٍ حُرَّةٍ تَزَوَّجَتْ رَجُلًا مَمْلُوكاً عَلَى أَنَّهُ حُرٌّ فَعَلِمَتْ بَعْدُ أَنَّهُ‏ مَمْلُوكٌ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Yahya, from Al A’ala, from Muhammad Bin Muslim,

‘From one of the two (5^th or 6^th Imam^-asws), he said, ‘I asked him^-asws about the free woman marrying a slave man based upon that he was free. She comes to know afterwards he is a slave.

 قَالَ هِيَ أَمْلَكُ بِنَفْسِهَا فَإِنْ كَانَ دَخَلَ بِهَا فَلَهَا الصَّدَاقُ وَ إِنْ لَمْ يَدْخُلْ بِهَا فَلَا شَيْ‏ءَ لَهَا وَ إِنْ عَلِمَتْ هو [هِيَ‏] وَ دَخَلَ بِهَا بَعْدَ مَا عَلِمَتْ أَنَّهُ مَمْلُوكٌ فَلَا خِيَارَ لَهَا.

He^-asws said: ‘She is in control of herself. If he had consummated the marriage with her, for her is the dowry, and if he had not consummated the marriage with her, there is nothing for her, and if she had come to know, and he consummated the marriage with her after her having known that he is a slave, there is no choice for her’’.[193]

14- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ عَاصِمٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي امْرَأَةٍ حُرَّةٍ دَلَّسَ عَلَيْهَا عَبْدٌ فَنَكَحَهَا وَ لَا تَعْلَمُ أَنَّهُ عَبْدٌ بِالتَّفْرِقَةِ بَيْنَهُمَا إِنْ شَاءَتِ الْمَرْأَةُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Aasim, from Muhammad Bin Qays,

‘From Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws judged regarding a free woman who was deceived by a slave, and he married her and she did not know that he was a slave – there would be separation between the two if the woman so desires’’.[194]

15- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ دَلَّسَتْهُ امْرَأَةٌ أَمْرَهَا لَا يَعْلَمُ دَخِيلَةَ أَمْرِهَا فَوَجَدَهَا قَدْ دَلَّسَتْ عَيْباً هُوَ بِهَا فَقَضَى أَنْ يَأْخُذَ مِنْهَا الْمَهْرَ وَ لَا يَكُونَ لَهَا عَلَى زَوْجِهَا شَيْ‏ءٌ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ahmad Bin Muhammad, from Dawood Bin Sirhan,

‘From Abu Abdullah^-asws regarding a man regarding a woman who had deceived him. He did not know of her hidden matter and found that she had deceived him about a defect which was with her. He^-asws judged that the dowry be taken from her and there would not be anything for her against her husband’’.[195]

16 ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ مِثْلَهُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ali Bin Al Numan, from Al Sabbah Al Kinani, and Ibn Abu Umeyr, from Hammad, from Al Halby,

‘From Abu Abdullah^-asws, similar to it’.[196]

17– ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْعِنِّينُ يُتَرَبَّصُ بِهِ سَنَةً ثُمَّ إِنْ شَاءَتِ الْمَرْأَةُ تَزَوَّجَتْ وَ إِنْ شَاءَتْ أَقَامَتْ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Al A’ala, from Muhammad Bin Qays,

‘From Abu Ja’far^-asws having said: ‘The impotent man will be respited with for a year. Then if the wife so desires she can marry (someone else), and if she desires, she can stay’’.[197]

18- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: فِي الرَّجُلِ يَتَزَوَّجُ إِلَى قَوْمِهِ فَإِذَا امْرَأَتُهُ عَوْرَاءُ وَ لَمْ يُبَيِّنُوا بِهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

‘From Abu Abdullah^-asws having said regarding the man who gets married among his people, and behold, his wife turned out to be one-eyed, and they had not disclosed it to him.

قَالَ لَا يُرَدُّ إِنَّمَا يُرَدُّ النِّكَاحُ مِنَ الْبَرَصِ وَ الْجُذَامِ وَ الْجُنُونِ وَ الْعَفَلِ

He^-asws said: ‘She will not be returned! But rather, the marriage is annulled due to the vitiligo, and the leprosy, and the insanity, and the private part deformity’.

 قُلْتُ أَ رَأَيْتَ إِنْ كَانَ دَخَلَ بِهَا كَيْفَ يَصْنَعُ بِمَهْرِهَا

I said, ‘What is your view if he had consummated the marriage with her, how is her dowry dealt with?’

 قَالَ لَهَا الْمَهْرُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ يَغْرَمُ وَلِيُّهَا الَّذِي أَنْكَحَهَا مِثْلَ مَا سَاقَ لَهَا.

He^-asws said: ‘For her is the dowry due to her having legalised her private part, and her guardian would be fined, the one who had married her off, similar to what had been given to her’’.[198]

19- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ عَنِ ابْنِ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً قَدْ كَانَتْ زَنَتْ قَالَ إِنْ شَاءَ زَوْجُهَا أَخَذَ الصَّدَاقَ مِمَّنْ زَوَّجَهَا وَ لَهَا الصَّدَاقُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ إِنْ شَاءَ تَرَكَهَا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim, from Ibn Aban,

‘From Abdul Rahman son of Abu Abdullah^-asws, he said, ‘I asked Abu Abdullah^-asws about a man who marries a woman who had committed adultery. He^-asws said: ‘If her husband so desires, he can take the dowry from the one who had got her married, and for her is the dowry due to what she had legalised of her private parts, and if so desires, he can leave it’’.[199]

20- ين، كتاب حسين بن سعيد و النوادر عَنِ ابْنِ النُّعْمَانِ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأُتِيَ بِهَا عَمْيَاءَ أَوْ بَرْصَاءَ أَوْ عَرْجَاءَ قَالَ تُرَدُّ عَلَى مَنْ دَلَّسَهَا وَ يُرَدُّ عَلَى زَوْجِهَا مَهْرُهَا الَّذِي لَهُ وَ يَكُونُ لَهَا الْمَهْرُ عَلَى وَلِيِّهَا فَإِنْ كَانَتْ بِهَا زَمَانَةٌ لَا يَرَاهَا الرِّجَالُ أُجِيزَتْ شَهَادَةُ النِّسَاءِ عَلَيْهَا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – from Ibn Al Numan, from Abu Al Sabbah,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about a man who marries a woman, so they brought her a blind, or with vitiligo, or lame. He^-asws said: ‘She can be returned to the one who had deceived of her, and her dowry is to be returned to her husband, which is for him, and for her would be the dowry upon her guardian. If there was a defect with her the men cannot see, the testimony of women would be allowed upon her’’.[200]

21- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فِي كِتَابِ عَلِيٍّ امْرَأَةٌ زَوَّجَهَا رَجُلٌ وَ لَهَا عَيْبٌ دَلَّسَتْ بِهِ وَ لَمْ يُبَيِّنْ ذَلِكَ لِزَوْجِهَا فَإِنَّهُ يَكُونُ لَهَا الصَّدَاقُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ يَكُونُ الَّذِي سَاقَ الرَّجُلُ إِلَيْهَا عَلَى الَّذِي زَوَّجَهَا وَ لَمْ يُبَيِّنْ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Fazalah, from Al Qasim Bin Bureyd, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having said: ‘In the book of Ali^-asws – a woman was married by a man and for her was a defect she had deceived with and had not disclosed that to her husband, for her would be the dowry due to what she had legalised of her private parts, and that (dowry) which the man had given to her would be upon the one who had got her married and had not disclosed it (the defect)’’.[201]

22- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ: سَأَلْتُهُ عَنِ الْمَحْدُودَةِ قَالَ لَا يُفَرَّقُ بَيْنَهُمَا يَتَرَادَّانِ النِّكَاحَ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Fazalah, from Rifa’at Bin Musa who said,

‘I asked him^-asws about the woman with limited capability. He^-asws said: ‘There will be no separation between the two seeking the marriage’.

 قَالَ وَ لَمْ يَقْضِ عَلِيٌّ ع فِي هَذِهِ وَ لَكِنْ بَلَغَنِي فِي امْرَأَةٍ بَرْصَاءَ أَنَّهُ يُفَرِّقُ بَيْنَهُمَا وَ يَجْعَلُ الْمَهْرَ عَلَى وَلِيِّهَا لِأَنَّهُ دَلَّسَهَا.

He said, ‘And Ali^-asws did not judge regarding this, but it has reached me^-asws regarding a woman who had vitiligo that there would be separation between the two, and the dowry to be made upon her guardian because he had deceived of her (to her husband)’’.[202]

23- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ تَلِدُ مِنَ الزِّنَا وَ لَا يَعْلَمُ ذَلِكَ إِلَّا وَلِيُّهَا يَصْلُحُ لَهُ أَنْ يُزَوِّجَهَا يَسْكُتُ عَلَى ذَلِكَ إِذَا كَانَ قَدْ رَأَى مِنْهَا تَوْبَةً أَوْ مَعْرُوفاً

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked him^-asws about the woman giving birth from the adultery and no one knows that except her guardian, ‘Is it correct for him to marry her, being silent upon that, if he were to see repentance from her or reasonableness?’

قَالَ إِذَا لَمْ يُذْكَرْ ذَلِكَ لِزَوْجِهَا ثُمَّ عَلِمَ بَعْدَ ذَلِكَ فَشَاءَ أَنْ يَأْخُذَ صَدَاقَهَا مِنْ وَلِيِّهَا بِمَا دَلَّسَ لَهُ كَانَ ذَلِكَ لَهُ عَلَى وَلِيِّهَا وَ كَانَ الصَّدَاقُ الَّذِي أَخَذَتْ مِنْهُ لَهَا وَ لَا سَبِيلَ لَهُ عَلَيْهَا بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ إِنْ شَاءَ زَوْجُهَا أَنْ يُمْسِكَهَا فَلَا بَأْسَ.

He^-asws said: ‘If he had not mentioned that to her husband, then he came to know after that, if he desires, he can take her dowry from her guardian due to what he had been deceived with. That would be for him upon her guardians, and the dowry which had been taken from it for her, there would be no way for him upon her due to what she had legalised her private parts, and if her husband desires to keep her, there is no problem’’.[203]

24- ين، كتاب حسين بن سعيد و النوادر عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ أَتَى قَوْماً فَخَطَبَ إِلَيْهِمْ فَقَالَ أَنَا فُلَانُ بْنُ فُلَانٍ مِنْ بَنِي فُلَانٍ فَوُجِدَ ذَلِكَ عَلَى غَيْرِ مَا أَوْمَأَ

The book Haseen Bin Saeed, and ‘Al Nawadir’ – from Ibn Abu Umeyr, from Hammad, from Al Halby,

‘From Abu Abdullah^-asws said regarding a man who comes to a people and proposes to them (for a woman of theirs). He says, ‘I am so and so, son of so and so, from so and so clan!’ He is found to be upon other than what he had indicated.

قَالَ إِنَّ عَلِيّاً قَضَى فِي رَجُلٍ لَهُ ابْنَتَانِ إِحْدَاهُمَا لِمَهِيرَةٍ وَ الْأُخْرَى لِأُمِّ وَلَدٍ فَزَوَّجَ ابْنَةَ الْمَهِيرَةِ فَلَمَّا كَانَ لَيْلَةُ الْبِنَاءِ أَدْخَلَ عَلَيْهِ ابْنَةَ أُمِّ الْوَلَدِ فَوَقَعَ عَلَيْهَا قَالَ يُرَدُّ عَلَيْهِ امْرَأَتُهُ الَّتِي كَانَ تَزَوَّجَهَا وَ تُرَدُّ هَذِهِ عَلَى أَبِيهَا وَ يَكُونُ مَهْرُهَا عَلَى أَبِيهَا

He^-asws said: ‘Ali^-asws had decreed regarding a man having two daughters for him, one of them being for a dowered wife, and the other of a mother of a child. He marries off the daughter of the dowered woman. When it was the wedding night, the daughter of a mother of the children was brought to him, and he had intimate marital relations with her. He^-asws said: ‘His wife which he had married would be returned to him, and this one would be returned to her father, and her dowry would be upon her father’.

وَ قَالَ فِي رَجُلٍ تَزَوَّجَ امْرَأَةً بَرْصَاءَ أَوْ عَمْيَاءَ أَوْ عَرْجَاءَ قَالَ تُرَدُّ عَلَى وَلِيِّهَا وَ يُرَدُّ عَلَى زَوْجِهَا مَهْرُهَا الَّذِي زَوَّجَهَا عَلَيْهِ

And he^-asws said regarding a man who marries a woman with vitiligo, or blind, or lame. He^-asws said: ‘She would be returned to her guardian and her dowry would be returned to her husband which he had married her upon’.

 قَالَ وَ إِنْ كَانَ بِهَا مَا لَا يَرَاهُ الرِّجَالُ جَازَتْ شَهَادَةُ النِّسَاءِ عَلَيْهَا.

He^-asws said: ‘And if there was (defect) with her what the men cannot see, testimony the women would be allowed upon her’’.[204]

25- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَبْدِ الْحَمِيدِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: تُرَدُّ الْبَرْصَاءُ وَ الْعَرْجَاءُ وَ الْعَمْيَاءُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Muhammad, from Muhammad Bin Sama’at, from Abdul Hameed, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having said: ‘The ones with vitiligo, and the lame, and the blind can be returned’’.[205]

26- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ وَ هُوَ لَا يَقْدِرُ عَلَى النِّسَاءِ أُجِّلَ سَنَةً حَتَّى يُعَالِجَ نَفْسَهُ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Al Fuzeyl, from Abu Al Sabbah Al Kinani,

‘From Abu Abdullah^-asws having said: ‘When the man marries the woman and he is not able upon (establishing intimate marital relations) with the women, he will be respited for a year until he treats himself’.

 قَالَ وَ سَأَلْتُهُ عَنِ امْرَأَةٍ ابْتُلِيَ زَوْجُهَا فَلَا يَقْدِرُ عَلَى الْجِمَاعِ الْبَتَّةَ تُفَارِقُهُ

He (the narrator) said, ‘And I asked him^-asws about a woman whose husband is afflicted so he is not able upon the marital relations absolutely, ‘Will there be separation?’

قَالَ نَعَمْ إِنْ شَاءَتْ.

He said: ‘Yes, if she so desires’’.[206]

27- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ‏ أَنَّهُ كَتَبَ إِلَى الصَّادِقِ ع مَعَ إِبْرَاهِيمَ بْنِ مَيْمُونٍ يَسْأَلُهُ عَنْ خَصِيٍّ دَلَّسَ نَفْسَهُ عَلَى امْرَأَةٍ قَالَ يُفَرَّقُ بَيْنَهُمَا وَ يُوجَعُ ظَهْرُهُ.

(The book) ‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Muhammad Bin Nuseyr, from Muhammad Bin Isa, from Yunus, from Ibn Muskan,

‘He wrote to Al-Sadiq^-asws (dispatched) with Ibrahim Bin Masoud, asking him^-asws about a eunuch deceiving his self to a woman. He^-asws said: ‘There will be separation between the two and his back would be pained’’.[207]

28- مِنْ كِتَابِ صَفْوَةِ الْأَخْبَارِ، قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي رَجُلٍ ادَّعَتِ امْرَأَتُهُ أَنَّهُ عِنِّينٌ فَأَنْكَرَ الزَّوْجُ ذَلِكَ فَأَمَرَ النِّسَاءَ أَنْ يَحْشُونَ فَرْجَ الِامْرَأَةِ بِالْخَلُوقِ وَ لَمْ يَعْلَمْ زَوْجُهَا بِذَلِكَ ثُمَّ قَالَ لِزَوْجِهَا ائْتِهَا فَإِنْ تَلَطَّخَ الذَّكَرُ بِالْخَلُوقِ فَلَيْسَ بِعِنِّينٍ.

From the book ‘Safwat Al Akhbar’ –

‘Amir Al-Momineen^-asws judged regarding a man, it was claimed he was impotent. The husband denied that. He^-asws ordered the women to stuff the private part of the woman with ‘Khalouq’ (saffron), and not let her husband know of that. Then he^-asws said: ‘Go to her!’ If the male organ is stained with the saffron, he isn’t impotent’’.[208]

باب 76 جوامع محرمات النكاح و عللها

CHAPTER 76 – SUMMARY OF PROHIBITIONS OF THE MARRIAGE AND ITS REASONS

1- ل، الخصال الْحَسَنُ بْنُ حَمْزَةَ الْعَلَوِيُّ عَنْ مُحَمَّدِ بْنِ يَزْدَادَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ سَهْلِ بْنِ صَالِحٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: سُئِلَ أَبِي ع عَمَّا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْفُرُوجِ فِي الْقُرْآنِ وَ عَمَّا حَرَّمَهُ رَسُولُ اللَّهِ ص فِي سُنَّتِهِ

(The book) ‘Al Khisaal’ – Al-Hassan Bin Hama Al Alawy, from Muhammad Bin Yazdad, from Abdullah Bin Ahmad, from Sahl Bin Salih, from Ibrahim Bin Abdul Rahman,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws having said: ‘My^-asws father^-asws was asked about what private parts of women Allah^-azwj has Prohibited in the Quran, and about what Rasool-Allah^-saww had prohibited in his^-saww Sunnah.

 فَقَالَ الَّذِي حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ أَرْبَعَةٌ وَ ثَلَاثُونَ وَجْهاً سَبْعَةَ عَشَرَ فِي الْقُرْآنِ وَ سَبْعَةَ عَشَرَ فِي السُّنَّةِ

He^-asws said: ‘That which Allah^-azwj Mighty and Majestic has Prohibited are thirty-four aspects – seventeen are in the Quran and seventeen are in the Sunnah.

فَأَمَّا الَّتِي فِي الْقُرْآنِ فَالزِّنَا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ لا تَقْرَبُوا الزِّنى‏ وَ نِكَاحُ امْرَأَةِ الْأَبِ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ لا تَنْكِحُوا ما نَكَحَ آباؤُكُمْ مِنَ النِّساءِ

As for that which is in the Quran, it is the adultery. Allah^-azwj Mighty and Majestic Said: And do not go near the adultery [17:32], and marrying a wife of the father. Allah^-azwj Mighty and Majestic Said: And you cannot marry from the women whom your fathers married [4:22].

وَ أُمَّهاتُكُمْ وَ بَناتُكُمْ وَ أَخَواتُكُمْ وَ عَمَّاتُكُمْ وَ خالاتُكُمْ وَ بَناتُ الْأَخِ وَ بَناتُ الْأُخْتِ وَ أُمَّهاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَ أَخَواتُكُمْ مِنَ الرَّضاعَةِ وَ أُمَّهاتُ نِسائِكُمْ وَ رَبائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسائِكُمُ اللَّاتِي دَخَلْتُمْ بِهِنَّ فَإِنْ لَمْ تَكُونُوا دَخَلْتُمْ بِهِنَّ فَلا جُناحَ عَلَيْكُمْ وَ حَلائِلُ أَبْنائِكُمُ الَّذِينَ مِنْ أَصْلابِكُمْ وَ أَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ‏

And your mothers, and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and daughters of the brother and daughters of the sister, and your mothers who breast-fed you, and your sisters from the breast-feeding, and mothers of your wives, and your step-daughters who are in your care from the women whom you entered with, but, if you did not enter into them, then there is no blame upon you; and the wives of your sons who are from your loins, and from gathering between the two sisters (in marriage) [4:23].

وَ الْحَائِضُ حَتَّى تَطْهُرَ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ لا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ‏

And the menstruating woman until she is pure. Allah^-azwj Mighty and Majestic Says: and do not go near them until they are clean [2:222].

وَ النِّكَاحُ فِي الِاعْتِكَافِ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ لا تُبَاشِرُوهُنَّ وَ أَنْتُمْ عاكِفُونَ فِي الْمَساجِدِ

And the marriage during Itikaaf. Allah^-azwj Mighty and Majestic Said: and do not sleep with them while you are performing Itikaaf in the Masjid [2:187].

  وَ أَمَّا الَّتِي فِي السُّنَّةِ فَالْمُوَاقَعَةُ فِي شَهْرِ رَمَضَانَ نَهَاراً وَ تَزْوِيجُ الْمُلَاعَنَةِ بَعْدَ اللِّعَانِ وَ التَّزْوِيجُ فِي الْعِدَّةِ وَ الْمُوَاقَعَةُ فِي الْإِحْرَامِ وَ الْمُحْرِمُ يَتَزَوَّجُ أَوْ يُزَوِّجُ وَ الْمُظَاهِرُ قَبْلَ أَنْ يُكَفِّرَ

And as for which is in the Sunnah – intimate marital relations during the daytime in Ramazan; marrying a woman who has undergone mutual cursing after the cursing; marriage during a woman’s waiting period, intercourse during Hajj while in the state of Ihraam; a person in Ihraam marrying or giving someone in marriage; a man who has declared Zihaar (saying his wife is like his mother) before offering expiation.

وَ تَزْوِيجُ الْمُشْرِكَةِ وَ تَزْوِيجُ الرَّجُلِ امْرَأَةً قَدْ طَلَّقَهَا لِلْعِدَّةِ تِسْعَ تَطْلِيقَاتٍ وَ تَزْوِيجُ الْأَمَةِ عَلَى الْحُرَّةِ وَ تَزْوِيجُ الذِّمِّيَّةِ عَلَى الْمُسْلِمَةِ وَ تَزْوِيجُ الْمَرْأَةِ عَلَى عَمَّتِهَا أَوْ خَالَتِهَا وَ تَزْوِيجُ الْأَمَةِ مِنْ غَيْرِ إِذْنِ مَوْلَاهَا وَ تَزْوِيجُ الْأَمَةِ لِمَنْ يَقْدِرُ عَلَى تَزْوِيجِ الْحُرَّةِ

And marrying a Polytheist woman, marrying a woman whom a man has divorced nine times in sets of three within the waiting periods, marrying a slave woman alongside a free woman, marrying a Zimmi woman (non-Muslim under Muslim protection) alongside a Muslim woman, marrying a woman together with her paternal or maternal aunt, marrying a slave woman without her master’s permission, marrying a slave woman when capable of marrying a free woman.

وَ الْجَارِيَةِ مِنَ السَّبْيِ قَبْلَ الْقِسْمَةِ وَ الْجَارِيَةِ الْمُشْرِكَةِ وَ الْجَارِيَةِ الْمُشْتَرَاةِ قَبْلَ أَنْ يَسْتَبْرِئَهَا وَ الْمُكَاتَبَةِ الَّتِي قَدْ أَدَّتْ بَعْضَ الْمُكَاتَبَةِ.

And taking a slave girl (captive woman) before the spoils have been divided, taking a Polytheist slave woman, taking a purchased slave woman before ensuring she is not pregnant (by observing a waiting period), and marrying a slave woman who is under a contract of manumission when she has already paid part of her contract’’.[209]

2- ج، الإحتجاج‏ سَأَلَ الزِّنْدِيقُ فِيمَا سَأَلَ أَبَا عَبْدِ اللَّهِ ع لِمَ حَرَّمَ اللَّهُ الزِّنَا

(The book) ‘Al Ihtijaj’ –

‘An atheist asked, among what he asked Abu Abdullah^-asws, ‘Why did Allah^-azwj Prohibit the adultery?’

قَالَ لِمَا فِيهِ مِنَ الْفَسَادِ وَ ذَهَابِ الْمَوَارِيثِ وَ انْقِطَاعِ الْأَنْسَابِ لَا تَعْلَمُ الْمَرْأَةُ فِي الزِّنَا مَنْ أَحْبَلَهَا وَ لَا الْمَوْلُودُ يَعْلَمُ مَنْ أَبُوهُ وَ لَا أَرْحَامٌ مَوْصُولَةً وَ لَا قَرَابَةٌ مَعْرُوفَةً

He^-asws said: ‘Due to the corruption what is in it, and misappropriation of the inheritances, and termination of the lineages. The woman in the adultery does not know who had impregnated her, nor does the new-born know who its father it, nor the connected kinship, nor are the relatives recognised’.

قَالَ فَلِمَ حَرَّمَ اللِّوَاطَ

He said, ‘Why did He^-azwj Prohibit sodomy?’

قَالَ مِنْ أَجْلِ أَنَّهُ لَوْ كَانَ إِتْيَانُ الْغُلَامِ حَلَالًا لَاسْتَغْنَى الرِّجَالُ مِنَ النِّسَاءِ وَ كَانَ فِيهِ قَطْعُ النَّسْلِ وَ تَعْطِيلُ الْفُرُوجِ وَ كَانَ فِي إِجَازَةِ ذَلِكَ فَسَادٌ كَثِيرٌ

He^-asws said: ‘For the reason, if approaching boys were permissible, men would have no need for women, lineages would be cut off, private parts would be rendered idle, and permitting such a thing would lead to a lot of corruption’.

قَالَ فَلِمَ حَرَّمَ إِتْيَانَ الْبَهِيمَةِ

He said, ‘Why did He^-azwj Prohibit approaching the animals (bestiality)?’

قَالَ كَرِهَ أَنْ يُضَيِّعَ الرَّجُلُ مَاءَهُ وَ يَأْتِيَ غَيْرَ شَكْلِهِ وَ لَوْ أَبَاحَ ذَلِكَ لَرَبَطَ كُلُّ رَجُلٍ أَتَاناً يَرْكَبُ ظَهْرَهَا وَ يَغْشَى فَرْجَهَا فَكَانَ يَكُونُ فِي ذَلِكَ فَسَادٌ كَثِيرٌ فَأَبَاحَ ظُهُورَهَا وَ حَرَّمَ عَلَيْهِمْ فُرُوجَهَا وَ خَلَقَ لِلرِّجَالِ النِّسَاءَ لِيَأْنِسُوا بِهِنَّ وَ يَسْكُنُوا إِلَيْهِنَّ وَ يَكُنَّ مَوْضِعَ شَهَوَاتِهِمْ وَ أُمَّهَاتِ أَوْلَادِهِمْ.

He^-asws said: ‘He^-azwj Dislikes for the man to that a man should waste his water and approach something other than its proper form. If that were permitted, every man would tie up a she-donkey, ride on its back, and union with it, which would lead to great corruption. So, He^-azwj Permitted their backs for riding but Forbade their private parts, and He^-azwj Created women for men so they may find comfort with them, be at peace with them, and so that women would be the place for their desires and be mothers of their children!’’[210]

3- فس، تفسير القمي قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ‏ فِي قَوْلِهِ‏ وَ لا تَنْكِحُوا ما نَكَحَ آباؤُكُمْ مِنَ النِّساءِ إِلَّا ما قَدْ سَلَفَ‏ فَإِنَّ الْعَرَبَ كَانُوا يَنْكِحُونَ نِسَاءَ آبَائِهِمْ فَكَانَ إِذَا كَانَ لِلرَّجُلِ أَوْلَادٌ كَثِيرٌ وَ لَهُ أَهْلٌ وَ لَمْ تَكُنْ أُمَّهُمْ ادَّعَى كُلُّ وَاحِدٍ فِيهَا فَحَرَّمَ اللَّهُ‏ مُنَاكَحَتَهُمْ

(The book) ‘Tafseer Al Qummi’ –

Ali Bin Ibrahim said regarding His^-azwj Words: And you cannot marry from the women whom your fathers married except for what has passed [4:22]. The Arabs were marrying wives of their mothers and when a man had many sons and a wife who was not their mother, each one of them would lay claim to her. So, Allah^-azwj Forbade them from marrying such women.

ثُمَّ قَالَ‏ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ وَ أَخَواتُكُمْ وَ عَمَّاتُكُمْ وَ خالاتُكُمْ وَ بَناتُ الْأَخِ وَ بَناتُ الْأُخْتِ‏ إِلَى آخِرِ الْآيَةِ فَإِنَّ هَذِهِ الْمُحَرَّمَاتِ هِيَ مُحَرَّمَةٌ وَ مَا فَوْقَهَا إِلَى أَقْصَاهَا وَ كَذَلِكَ الِابْنَةُ وَ الْأُخْتُ

Then He^-azwj Said: your mothers, and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and daughters of the brother and daughters of the sister [4:23] – up to the end of the Verse. So, these women who are forbidden in marriage are indeed prohibited, as well as those above them to the utmost degree, and likewise a daughter and a sister.

  وَ أَمَّا الَّتِي هِيَ مُحَرَّمَةٌ بِنَفْسِهَا وَ بِنْتُهَا حَلَالٌ فَالْعَمَّةُ وَ الْخَالَةُ هِيَ مُحَرَّمَةٌ بِنَفْسِهَا وَ بِنْتُهَا حَلَالٌ وَ أُمَّهَاتُ النِّسَاءِ أُمُّهَا مُحَرَّمَةٌ وَ بِنْتُهَا حَلَالٌ إِذَا مَاتَتِ ابْنَتُهَا الْأُولَى الَّتِي هِيَ امْرَأَتُهُ أَوْ طَلَّقَهَا.

As for those who are forbidden in themselves while their daughters are lawful, they are the paternal aunt and the maternal aunt, for they are forbidden in themselves while their daughters are lawful. And the mothers of wives are forbidden, while their daughters are lawful if his first wife, who is their mother, dies or if he divorces her’’.[211]

4- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي‏ الْمُحْصَناتُ مِنَ النِّساءِ إِلَّا ما مَلَكَتْ أَيْمانُكُمْ‏ قَالَ هُنَّ ذَوَاتُ الْأَزْوَاجِ.

(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer,

‘From Abu Abdullah^-asws regarding And (Prohibited are) the married ones from the women except what your right hands possess [4:24]. He^-asws said: ‘These are ones with the husbands’’.[212]

5- ين، كتاب حسين بن سعيد و النوادر عَنِ ابْنِ خُرَّزَادَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ وَ الْمُحْصَناتُ مِنَ النِّساءِ قَالَ كُلُّ ذَوَاتِ الْأَزْوَاجِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Ibn Khurrazad, from the one who reported it,

‘From Abu Abdullah^-asws regarding His^-azwj Words: And (Prohibited are) the married ones from the women [4:24]. He^-asws said: ‘Every one with the husbands’’.[213]

6- شي، تفسير العياشي أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْمُثَنَّى عَنْ زُرَارَةَ وَ دَاوُدَ بْنِ سِرْحَانَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أُدَيْمٍ بَيَّاعِ الْهَرَوِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: الْمُلَاعَنَةُ إِذَا لَاعَنَهَا زَوْجُهَا لَمْ تَحِلَّ لَهُ أَبَداً وَ الَّذِي يَتَزَوَّجُ الْمَرْأَةَ فِي عِدَّتِهَا وَ هُوَ يَعْلَمُ لَا تَحِلُّ لَهُ أَبَداً وَ الَّذِي يُطَلِّقُ الطَّلَاقَ الَّذِي لَا تَحِلُّ لَهُ‏ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ‏ ثَلَاثَ مَرَّاتٍ لَا يَحِلُّ لَهُ أَبَداً وَ الْمُحْرِمُ إِنْ تَزَوَّجَ وَ هُوَ يَعْلَمُ أَنَّهُ حَرَامٌ عَلَيْهِ لَا تَحِلُّ لَهُ أَبَداً.

(The book) ‘Tafseer Al Ayyashi’ – Ahmad Bin Muhammad, from Al Musanna, from Zurara, and Dawood Bin Sirhan, from Abdullah Bin Bukeyr, from Udeym Baya Al Harwy,

‘From Abu Abdullah^-asws having said: ‘The mutually cursed wife, when her husband curses her, she is not Permissible for him, ever, and the one who marries the woman during her waiting period while he knows, she is not Permissible for him, ever, and the one who divorces the divorce which is not permissible for him until she marries another husband three times, she is not permissible for him, ever, and the one in Ihraam, if he marries while he knows it is prohibited unto him, she is not permissible for him, ever’’.[214]

باب 77 ما نهي عنه من نكاح الجاهلية

CHAPTER 77 – WHAT IS PROHIBITED FROM IT, FROM THE PRE-ISLAMIC MARRIAGES

1- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ غِيَاثٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ لَا جَلَبَ وَ لَا جَنَبَ وَ لَا شِغَارَ فِي الْإِسْلَامِ.

(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Ja’far Bin Bashir, from Giyas who said,

‘I heard Abu Abdullah^-asws saying: ‘There is neither ‘Jalab’, nor ‘Janab’, nor ‘Shighar’ in Al-Islam’’.[215]

قال الجلب الذي يجلب مع الخيل يركض معها و الجنب الذي يقوم في أعراض الخيل فيصيح بها و الشغار كان يزوج الرجل في الجاهلية ابنته بأخته. قال الصدوق يعني أنه كان الرجل في الجاهلية يزوج ابنته من رجل على أن يكون مهرها أن يزوجه ذلك الرجل أخته.

Explanation – ‘Al-Jalab’is when someone drives horses, running along with them, and Janab’ is when someone stands at the sides of the horses and shouts at them. As for ‘Shighar’, it was that in the pre-Islamic period a man would marry off his daughter in exchange for the other man marrying him his sister. Al-Saduq said, ‘This means that in the Pre-Islamic period, a man would give his daughter in marriage to another man on the condition that the dowry would be that the other man give him his sister in marriage’.

2- مع، معاني الأخبار الْقَاسِمُ بْنُ مُحَمَّدٍ السَّرَّاجِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ أَحْمَدَ عَنْ أَبِي الْحِمَّانِيِّ عَنْ عَبْدِ السَّلَامِ عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ عَنْ زَيْدِ بْنِ أَسْلَمَ عَنْ عَطَاءِ بْنِ يَسَارٍ عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ الْبَدَلَ فِي الْجَاهِلِيَّةِ أَنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ بَادِلْنِي بِامْرَأَتِكَ وَ أُبَادِلُكَ بِامْرَأَتِي تَتْرُكُ لِي عَنِ امْرَأَتِكَ فَأَتْرُكُ لَكَ عَنِ امْرَأَتِي فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ‏ وَ لا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْواجٍ وَ لَوْ أَعْجَبَكَ حُسْنُهُنَ‏

(The book) ‘Ma’any Al Akhbar’ – Al Qasim Bin Muhammad Al Sarraj, from Ahmad Bin Al Husayn, from Ibrahim Bin Ahmad, from Abu Al Himmani, from Abdul Salam, from Is’haq Bin Abdullah, from Zayd Bin Aslam, from Ata’a Bin Yasaar, from Abu Hureyra (well-known fabricator) who said,

‘The ‘Badal’ (exchange) during the pre-Islamic period was that the man would say to the man, ‘Exchange for me your wife for mine! Leave your wife for me and I will leave my wife for you’. So, Allah^-azwj Mighty and Majestic Revealed: nor for you to replace them with (other) wives even though their beauty may fascinate you [33:52]’.

قَالَ فَدَخَلَ عُيَيْنَةُ بْنُ حُصَيْنٍ عَلَى النَّبِيِّ ص وَ عِنْدَهُ عَائِشَةُ فَدَخَلَ بِغَيْرِ إِذْنٍ فَقَالَ لَهُ النَّبِيُّ ص فَأَيْنَ الِاسْتِئْذَانُ

He (Abu Hureyra) said, ‘Uyayna Bin Huseen entered to see the Prophet^-saww and in his^-saww presence was Ayesha. He entered without permission. The Prophet^-saww said to him: ‘So where is seeking of the permission?’

 قَالَ مَا اسْتَأْذَنْتُ عَلَى رَجُلٍ مِنْ مُضَرَ مُنْذُ أَدْرَكْتُ ثُمَّ قَالَ مَنْ هَذِهِ الْحُمَيْرَاءُ إِلَى جَنْبِكَ

He said, ‘I have not sought permission to see any man from (the tribe of) Muzar since I became an adult!’ Then he said, ‘Who is this ‘Al-Humeyra’ to your^-saww side?’

 فَقَالَ رَسُولُ اللَّهِ ص هَذِهِ عَائِشَةُ أُمُّ الْمُؤْمِنِينَ

Rasool-Allah^-saww said: ‘This is Ayesha, mother of the believers’.

قَالَ عُيَيْنَةُ أَ فَلَا أَتْرُكُ لَكَ عَنْ أَحْسَنِ الْخَلْقِ وَ تَتْرُكُ عَنْهَا

Uyayna said, ‘Shall I leave for you^-saww the most beautiful of the creatures and you^-saww leave her (for me)?’

فَقَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ حَرَّمَ ذَلِكَ عَلَيَّ

Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic has Prohibited that unto me^-saww!’

  فَلَمَّا خَرَجَ قَالَتْ لَهُ عَائِشَةُ مَنْ هَذَا يَا رَسُولَ اللَّهِ

When he went out, Ayesha said to him^-saww, ‘Who is this, O Rasool-Allah^-saww?’

قَالَ هَذَا أَحْمَقُ مُطَاعٌ وَ إِنَّهُ عَلَى مَا تَرَيْنَ سَيِّدُ قَوْمِهِ.

He^-saww said: ‘This is an idiot obeyed (by the people), and upon what you have seen, he is chief of his people’’.[216]

3- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي‏ أَنَّ النَّبِيَّ ص نَهَى أَنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ زَوِّجْنِي أُخْتَكَ أُزَوِّجْكَ أُخْتِي.

(The book) ‘Al Amaali’ of Al Sadouq –

‘In a Hadeeth of the prohibitions, the Prophet^-saww prohibited the man from saying to the man, ‘Get your sister married to me, I will get my sister married to you!’’[217]

باب 21 الكفاءة في النكاح و أن المؤمنين بعضهم أكفاء بعض و من يكره نكاحه و النهي على العضل‏

CHAPTER 78 – THE MATCHING IN THE MARRIAGE AND THAT SOME OF THE MOMINEEN ARE A MATCH FOR SOME, AND ONE WHOSE MARRIAGE IS DISLIKED, AND THE PROHIBITION OF THE PREVENTION (OF MARRIAGE)

1- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام أَبِي عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ النَّهَاوَنْدِيِّ عَنْ صَالِحِ بْنِ رَاهَوَيْهِ عَنْ أَبِي حَيُّونٍ مَوْلَى الرِّضَا ع قَالَ: نَزَلَ جَبْرَئِيلُ عَلَى النَّبِيِّ ع فَقَالَ يَا مُحَمَّدُ رَبُّكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ إِنَّ الْأَبْكَارَ مِنَ النِّسَاءِ بِمَنْزِلَةِ الثَّمَرِ عَلَى الشَّجَرِ فَإِذَا أَيْنَعَ فَلَا دَوَاءَ لَهُ إِلَّا اجْتِنَاؤُهُ وَ إِلَّا أَفْسَدَتْهُ الشَّمْسُ وَ غَيَّرَتْهُ الرِّيحُ وَ إِنَّ الْأَبْكَارَ إِذَا أَدْرَكْنَ مَا تُدْرِكُ النِّسَاءُ فَلَا دَوَاءَ لَهُنَّ إِلَّا الْبُعُولُ وَ إِلَّا لَمْ يُؤْمَنْ عَلَيْهِنَّ الْفِتْنَةُ

(The book) ‘Ilal Al Sharaie’, (and) ‘Uyoun Akhbar Al-Reza^-asws, may the greeting be upon him^-asws – My father, from Al Qasim Bin Muhammad Bin Ali Al Nahwandy, from Salih Bin Rahway,

‘From Abu Hayoun slave of Al-Reza^-asws said: ‘Jibraeel^-as descended unto the Prophet^-saww. He^-as said: ‘O Muhammad^-saww! Your^-saww Lord^-azwj Conveys the greeting to you^-saww and Says: ‘The virgins from the women are at the status of the fruit upon the tree. When they ripen, there is no cure for it except to pick it, or else the sun would spoil it and the wind will alter it! And the virgins, when they mature what the women mature to, there is no cure for them except the husbands, or else there is no safety upon them of the Fitna (temptation)!”

فَصَعِدَ رَسُولُ اللَّهِ ص الْمِنْبَرَ فَخَطَبَ النَّاسَ ثُمَّ أَعْلَمَهُمْ مَا أَمَرَهُمُ اللَّهُ بِهِ فَقَالُوا مِمَّنْ يَا رَسُولَ اللَّهِ

Rasool-Allah^-saww ascended the pulpit and addressed the people. Then he let them know what Allah^-azwj had Commended them with. They said, ‘(Get them married to) who, O Rasool-Allah^-saww?’

 فَقَالَ الْأَكْفَاءِ

He^-saww said: ‘The matches!’

 فَقَالُوا وَ مَنِ الْأَكْفَاءُ

They said, ‘And who are the matches?’

فَقَالَ الْمُؤْمِنُونَ بَعْضُهُمْ أَكْفَاءُ بَعْضٍ

He^-saww said: ‘Some of the believers are matches of some!’

ثُمَّ لَمْ يَنْزِلْ حَتَّى زَوَّجَ ضُبَاعَةَ الْمِقْدَادَ بْنَ الْأَسْوَدِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّمَا زَوَّجْتُ ابْنَةَ عَمِّي الْمِقْدَادَ لِيَتَّضِعَ النِّكَاحُ.

Then he^-saww did not descend until he^-saww got Zuba’a to Al-Miqdad Bin Al Aswad^-ra, then said: ‘O you people! But rather, I^-saww am getting a daughter of my^-saww uncle married to Al-Miqdad^-ra in order to place (lay the foundation) of the marriage!’’[218]

2 ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص‏ إِنَّمَا النِّكَاحُ رِقٌّ فَإِذَا أَنْكَحَ أَحَدُكُمْ وَلِيدَةً فَقَدْ أَرَقَّهَا فَلْيَنْظُرْ أَحَدُكُمْ لِمَنْ يُرِقُّ كَرِيمَتَهُ.

(The book) ‘Al Amali’ of the sheykh Al Tusi – By a chain of Al Mujashie,

‘From Al-Sadiq^-asws, from his^-asws forefather^-asws having said: ‘The Prophet^-saww said: ‘But rather, the marriage is a form of servitude (submission). So, when one of you gives his daughter in marriage, he has placed her in servitude; therefore, let each one of you look carefully to whom he is placing his noble daughter in servitude’.[219]

3- ما، الأمالي للشيخ الطوسي بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا جَاءَكُمْ مَنْ تَرْضَوْنَ دِينَهُ وَ أَمَانَتَهُ يَخْطُبُ إِلَيْكُمْ فَزَوِّجُوهُ‏ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَ فَسادٌ كَبِيرٌ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – By this chain,

He^-asws said: ‘Rasool-Allah^-saww said: ‘When there comes to you someone you are pleased with his religion, and his trustworthiness, proposing to you (of your daughter), marry to him, if you do not do it, Fitna (strife) would occur in the land and a great mischief [8:73]’’.[220]

4- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ قَالَ حَدَّثَنِي جَمَاعَةٌ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: الْكُفْوُ أَنْ يَكُونَ عَفِيفاً وَ عِنْدَهُ يَسَارٌ.

(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Hashim, from Ibn Marrar, from Yunus who said, ‘It is narrated to me by a group of our companions,

‘From Abu Abdullah^-asws, he^-asws said: ‘The match is that he should be chaste and there should be financial ease with him’’.[221]

5- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ أَنَّ زَوْجَ بِنْتِي غُلَامٌ فِيهِ لِينٌ وَ أَبُوهُ لَا بَأْسَ بِهِ

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), said, ‘I asked him^-asws, ‘Can I get my daughter to a boy having gentleness in him and his father, there is no problem with him?’

 قَالَ إِذَا لَمْ تَكُنْ فَاحِشَةً فَزَوِّجْهُ.

He^-asws said: ‘If she does not happen to be immoral, get her married to him’’.[222]

6- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ شَرِيكٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا تَسُبُّوا قُرَيْشاً وَ لَا تُبْغِضُوا الْعَرَبَ وَ لَا تُذِلُّوا الْمَوَالِيَ وَ لَا تُسَاكِنُوا الْخُوزَ وَ لَا تَزَوَّجُوا إِلَيْهِمْ فَإِنَّ لَهُمْ عِرْقاً يَدْعُوهُمْ إِلَى غَيْرِ الْوَفَاءِ.

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Hashim, from Abdullah Bin Hammad, from Shareek, from Jabir,

‘From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘Neither revile Qureysh nor hate the Arabs, nor humiliate the ‘Mawali’ (freed people integrated into society), nor settle with Al-Khowz (a region of Khuzestan), nor marry to them, for there is a vein for them calling them to disloyalty’’.[223]

7- ضا، فقه الرضا عليه السلام‏ إِنْ خَطَبَ إِلَيْكَ رَجُلٌ رَضِيتَ دِينَهُ وَ خُلُقَهُ فَزَوِّجْهُ وَ لَا يَمْنَعْكَ فَقْرُهُ وَ فَاقَتُهُ قَالَ اللَّهُ تَعَالَى‏ وَ إِنْ يَتَفَرَّقا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ‏ وَ قَالَ‏ إِنْ يَكُونُوا فُقَراءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ وَ اللَّهُ واسِعٌ عَلِيمٌ‏ وَ لَا يُتَزَوَّجْ شَارِبُ خَمْرٍ فَإِنَّ مَنْ فَعَلَ فَكَأَنَّمَا قَادَهَا إِلَى الزِّنَا.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘If a proposes to you (for your daughter), you are pleased with his religion and his mannerisms, marry to him and his poverty and his destitution should not prevent you! Allah^-azwj the Exalted: And if they separate, Allah would Enrich each one from His Capaciousness [4:130], and do not marry to a drinker of wine, for the one who does, it is as if he has led her to the adultery’’.[224]

8- ضا، فقه الرضا عليه السلام‏ نُرَوَّى أَنَّ رَسُولَ اللَّهِ ص نَظَرَ إِلَى وَلَدَيْ أَمِيرِ الْمُؤْمِنِينَ الْحَسَنِ وَ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ وَ بَنَاتِ جَعْفَرِ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَ بَنُونَا لِبَنَاتِنَا وَ بَنَاتُنَا لِبَنِينَا.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘We are reporting that Rasool-Allah^-saww looked at the two sons^-asws of Amir Al-Momineen^-asws, Al-Hassan^-asws and Al-Husayn^-asws, may the Salawaat of Allah^-azwj be upon them^-asws, and the daughters of Ja’far^-asws Bin Abu Talib^-asws, may the Salawaat of Allah^-azwj be upon him^-asws. He^-saww said: ‘Our^-asws son are for our^-asws daughters, and our^-asws daughters are for our^-asws sons!’’[225]

9- فتح، فتح الأبواب مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ فِي كِتَابِ الرَّسَائِلِ قَالَ: كَتَبَ مَوْلَانَا الْجَوَادُ ع إِلَى عَلِيِّ بْنِ أَسْبَاطٍ فَهِمْتُ مَا ذَكَرْتَ مِنْ أَمْرِ بَنَاتِكَ وَ أَنَّكَ لَا تَجِدُ أَحَداً مِثْلَكَ فَلَا تُفَكِّرْ فِي ذَلِكَ يَرْحَمُكَ اللَّهُ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ إِذَا جَاءَكُمْ مَنْ تَرْضَوْنَ خُلُقَهُ وَ دِينَهُ فَزَوِّجُوهُ وَ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَ فَسادٌ كَبِيرٌ.

(The book) ‘Fatah Al Abwab’ – Muhammad Bin Yaqoub Al Kulayni in the book ‘Al Rasaail’, said,

‘Our Master Al-Jawad^-asws wrote to Ali Bin Asbat: ‘I^-asws have understood what you mentioned from the matter of your daughters, and you cannot find anyone like you, so do not think (worry) regarding that, Allah^-azwj will Mercy you, for Rasool-Allah^-saww said: ‘When there comes to you someone you are pleased with his manners and his religion, marry to him, if you do not do it, Fitna (strife) would occur in the land and a great mischief [8:73]’’.[226]

10- شي، تفسير العياشي عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ لا يَحِلُّ لَكُمْ أَنْ تَرِثُوا النِّساءَ كَرْهاً وَ لا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ ما آتَيْتُمُوهُنَ‏قَالَ الرَّجُلُ تَكُونُ فِي حَجْرِهِ الْيَتِيمَةُ فَيَمْنَعُهَا مِنَ التَّزْوِيجِ لِيَرِثَهَا بِمَا ت‏كُونُ قَرِيبَةً لَهُ

(The book) ‘Tafseer Al Ayyashi’ – From Ibrahim Bin Maymoun,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about Words of Allah^-azwj Mighty and Majestic: ‘It is not Permissible for you that you should take women as heritage forcibly, and do not straiten them in order to go away with part of what you gave them [4:19]. He^-asws said: ‘The man, happening to have an orphan girl in his lap, so he prevents her from the marriage in order to inherit her inheritance due to her close relationship to him’.

 قُلْتُ‏ وَ لا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ ما آتَيْتُمُوهُنَ‏

I said, ‘and do not straiten them in order to go away with part of what you gave them [4:19]?’

قَالَ الرَّجُلُ تَكُونُ لَهُ الْمَرْأَةُ فَيَضْرِبُهَا حَتَّى تَفْتَدِيَ مِنْهُ فَنَهَى اللَّهُ عَنْ ذَلِكَ.

He^-asws said: ‘The man, happening to have the wife for him, so he beats her until she ransoms herself from him. Allah^-azwj has Prohibited from that’’.[227]

11- شي، تفسير العياشي عَنْ هَاشِمِ بْنِ عَبْدِ اللَّهِ بْنِ السَّرِيِّ الْعِجْلِيِّ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ‏ وَ لا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ ما آتَيْتُمُوهُنَ‏ قَالَ فَحَكَى كَلَاماً ثُمَّ قَالَ كَمَا يَقُولُونَ بِالنَّبَطِيَّةِ إِذَا طَرَحَ عَلَيْهَا الثَّوْبَ عَضَلَهَا فَلَا تَسْتَطِيعُ أَنْ تَزَوَّجَ غَيْرَهُ وَ كَانَ هَذَا فِي الْجَاهِلِيَّةِ.

(The book) ‘Tafseer Al Ayyashi’ – From Hashim Bin Abdullah Bin Al Sary Al Ajly who said,

‘I asked him^-asws about Words of Allah^-azwj: and do not straiten them in order to go away with part of what you gave them [4:19]. He^-asws said: ‘He^-asws narrated a speech, then said: ‘Just as they were saying (gesturing) in the Nabatean (language/tradition), when he drops the garment upon her, he has straitened her, so she is not able to marry someone else, and this was happening during the pre-Islamic period’’.[228]

12- قب، المناقب لابن شهرآشوب قَالَ بَعْضُ الْخَوَارِجِ لِهِشَامِ بْنِ الْحَكَمِ‏ الْعَجَمُ تَتَزَوَّجُ فِي الْعَرَبِ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

‘One of the Kharijites said to Hisham Bin Al-Hakam, ‘The non-Arab marries among the Arabs’.

 قَالَ نَعَمْ

He said, ‘Yes’.

 قَالَ فَالْعَرَبُ تَتَزَوَّجُ فِي قُرَيْشٍ

He said, ‘The Arab marrying into Qureysh?’

 قَالَ نَعَمْ

He said, ‘Yes’.

 قَالَ فَقُرَيْشٌ تَتَزَوَّجُ فِي بَنِي هَاشِمٍ

He said, ‘Qureysh marrying into the clan of Hashim^-as?’

 قَالَ نَعَمْ

He said, ‘Yes’.

فَجَاءَ الْخَارِجِيُّ إِلَى الصَّادِقِ ع فَقَصَّ عَلَيْهِ ثُمَّ قَالَ أَ سَمِعَهُ مِنْكَ

The Kharijite came to Al-Sadiq^-asws and narrated the story to him^-asws, then said, ‘Can I hear it from you^-asws?’

 فَقَالَ ع نَعَمْ فَقَدْ قُلْتُ ذَاكَ

He^-asws said: ‘Yes, I^-asws have said that!’

قَالَ الْخَارِجِيُّ فَهَا أَنَا ذَا قَدْ جِئْتُكَ خَاطِباً

The Kharijite said, ‘So here I am having come to you^-asws as a proposer!’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع إِنَّكَ لَكُفْوٌ فِي دِينِكَ وَ حَسَبُكَ فِي قَوْمِكَ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ صَانَنَا عَنِ الصَّدَقَاتِ وَ هِيَ أَوْسَاخُ أَيْدِي النَّاسِ فَنَكْرَهُ أَنْ نُشْرِكَ فِيمَا فَضَّلَنَا اللَّهُ بِهِ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ مِثْلَ مَا جَعَلَ لَنَا

Abu Abdullah^-asws said to him: ‘You are a match in your religion and it suffices you in your people, but Allah^-azwj Mighty and Majestic has Protected us^-asws from the charities, and these are filth of hands of the people. Thus, in what Allah^-azwj had Merited us^-asws with, we^-asws dislike to participate someone Allah^-azwj has not Made for him similar to what He^-azwj has Made for us^-asws!’

 فَقَامَ الْخَارِجِيُّ وَ هُوَ يَقُولُ بِاللَّهِ مَا رَأَيْتُ رَجُلًا مِثْلَهُ رَدَّنِي وَ اللَّهِ أَقْبَحَ رَدٍّ وَ مَا خَرَجَ مِنْ قَوْلِ صَاحِبِهِ.

The Kharijite stood up and he was saying, ‘By Allah^-azwj, I have not seen a man like him^-asws! He^-asws rejected me, by Allah^-azwj, with ugliest of rejections, and did not go out from the words of his^-asws companion!’’[229]

13- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع رَأَى امْرَأَةً فِي بَعْضِ مَشَاهِدِ مَكَّةَ فَأَعْجَبَتْهُ فَخَطَبَهَا إِلَى نَفْسِهَا وَ تَزَوَّجَهَا فَكَانَتْ عِنْدَهُ وَ كَانَ لَهُ صَدِيقٌ مِنَ الْأَنْصَارِ فَاغْتَمَّ لِتَزْوِيجِهِ بِتِلْكَ الْمَرْأَةِ فَسَأَلَ عَنْهَا فَأُخْبِرَ أَنَّهَا مِنْ آلِ ذِي الْجَدَّيْنِ مِنْ بَنِي شَيْبَانَ فِي بَيْتٍ عَلِيٍّ مِنْ قَوْمِهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Ibn Riab, from Zurara,

‘From Abu Ja’far^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws saw a woman in one of the Monuments of Makkah. She fascinated him. He^-asws proposed to her to herself and married her. She was with him^-asws, and there was a friend of his^-asws from the Helpers. He was saddened at his^-asws having married that woman. He asked about her and was informed that she was from the family of Zil Jadeyn from the clan of Shayban in an exalted household from her people.

 فَأَقْبَلَ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ فَقَالَ جَعَلَنِيَ اللَّهُ فِدَاكَ مَا زَالَ تَزْوِيجُكَ هَذِهِ الْمَرْأَةَ فِي نَفْسِي وَ قُلْتُ تَزَوَّجَ عَلِيُّ بْنُ الْحُسَيْنِ امْرَأَةً مَجْهُولَةً وَ يَقُولُ النَّاسُ أَيْضاً فَلَمْ أَزَلْ أَسْأَلُ عَنْهَا حَتَّى عَرَفْتُهَا وَ وَجَدْتُهَا فِي بَيْتِ قَوْمِهَا شَيْبَانِيَّةً

He came to Ali^-asws Bin Al-Husayn^-asws. He said, ‘May Allah^-azwj Make me sacrificed for you^-asws! Your^-asws marrying this woman has not ceased to be in my mind, and I said, ‘Ali^-asws Bin Al-Husayn^-asws has married an unknown woman’, and the people are saying so as well! So, I did not cease asking about her until I recognised her and found her to be in a household of her people, the clan of Shayban’.         

فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ع قَدْ كُنْتُ أَحْسَبُكَ أَحْسَنَ رَأْياً مِمَّا أَرَى إِنَّ اللَّهَ أَتَى بِالْإِسْلَامِ فَرَفَعَ بِهِ الْخَسِيسَةَ وَ أَتَمَّ بِهِ النَّاقِضَةَ [النَّاقِصَةَ] وَ كَرَّمَ بِهِ اللُّؤْمَ فَلَا لُؤْمَ عَلَى الْمُسْلِمِ إِنَّمَا اللُّؤْمُ لُؤْمُ الْجَاهِلِيَّةِ.

Ali^-asws Bin Al-Husayn^-asws said to him: ‘I^-asws had viewed that you were of better view than what I^-asws view! Allah^-azwj Came with Al-Islam. He^-azwj Raised the lowly by it and Completed the deficiency, and Honoured the base. Thus, there is no baseness upon the Muslim, but rather the baseness is baseness of the pre-Islamic period’’.[230]

14- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ حُسَيْنِ بْنِ مُوسَى عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع تَزَوَّجَ أُمَّ وَلَدِ عَمِّهِ الْحَسَنِ وَ زَوَّجَ أُمَّهُ مَوْلَاهُ

The book of Haseen Bin Saeed, and ‘Al Nawadir – Al-Nazr, from Husayn Bin Musa, from Zurara,

‘From one of the two (5^th or 6^th Imam^-asws) having said: ‘Ali^-asws Bin Al-Husayn^-asws married mother of the children of his^-asws uncle Al-Hassan^-asws and got his^-asws mother married to his^-asws freed slave.

فَلَمَّا بَلَغَ ذَلِكَ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ كَتَبَ إِلَيْهِ يَا عَلِيَّ بْنَ الْحُسَيْنِ كَأَنَّكَ لَا تَعْرِفُ مَوْضِعَكَ مِنْ قَوْمِكَ وَ قَدْرَكَ عِنْدَ النَّاسِ تَزَوَّجْتَ مَوْلَاةً وَ زَوَّجْتَ مَوْلَاكَ بِأُمِّكَ

When that reached Abdul Malik Bin Marwan, he wrote to him^-asws, ‘O Ali^-asws Bin Al-Husayn^-asws! It is as if you^-asws do not know your^-asws own place from your^-asws people, and your^-asws own worth in the view of the people! You^-asws married a slave woman and you^-asws gave your^-asws mother in marriage to your^-asws slave?’

 فَكَتَبَ إِلَيْهِ عَلِيُّ بْنُ الْحُسَيْنِ ع فَهِمْتُ كِتَابَكَ وَ لَنَا أُسْوَةٌ بِرَسُولِ اللَّهِ ص فَقَدْ زَوَّجَ زَيْنَبَ بِنْتَ عَمِّهِ زَيْداً مَوْلَاهُ وَ تَزَوَّجَ مَوْلَاتَهُ بِنْتَ حُيَيِّ بْنِ أَخْطَبَ.

Ali^-asws Bin Al-Husayn^-asws wrote to him: ‘I^-asws have understood your letter, and for us there is an example with Rasool-Allah^-saww! He^-saww had got Zaynab daughter of his^-saww uncle to his^-saww freed slave Zayd, and married his^-saww freed slave girl the daughter of Huyay Bin Al-Akhtab’’.[231]

NB: Unclear and inconsistent Hadith. Please refer to different versions in Al Kafi vol 5, the book of marriage.

15- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا أَتَاكُمْ مَنْ تَرْضَوْنَ دِينَهُ وَ أَمَانَتَهُ فَزَوِّجُوهُ فَإِنْ لَمْ‏  تَفْعَلُوا تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَ فَسَادٌ كَبِيرٌ.

(The book) ‘Nawadir’ of Al Rawandy – by his chain,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘When there comes to you someone you are pleased with his religion and his trustworthiness, marry (your daughter) to him. If you don’t do so, there will be Fitna in the earth and great corruption!’’[232]

16- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَنْكِحُوا الْأَكْفَاءَ وَ انْكِحُوا مِنْهُمْ وَ اخْتَارُوا لِنُطَفِكُمْ.

And by this chain, he^-asws said: ‘Rasool-Allah^-saww said: ‘Marry the matches and marry from them, and choose for your seeds!’’[233]

17- مِصْبَاحُ الْأَنْوَارِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ لَا أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ أَمِيرَ الْمُؤْمِنِينَ ع لِفَاطِمَةَ مَا كَانَ لَهَا كُفْوٌ عَلَى ظَهْرِ الْأَرْضِ.

(The book) ‘Misbah Al Anwaar’ –

‘From Abu Abdullah^-asws having said: ‘If Allah^-azwj Blessed and Exalted had not Created Amir Al-Momineen^-asws for Fatima^-asws, there would not have been any match for her^-asws on the surface of the earth!’’[234]

باب 79 نكاح المشركين و الكفار و المخالفين و النصاب‏

CHAPTER 79 – MARRIAGE OF THE POLYTHEISTS, AND THE KAFIRS, AND THE ADVERSARIES, AND THE HOSTILE ONES (NASIBIS)

1- ين، كتاب حسين بن سعيد و النوادر ابْنُ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ الْمُؤْمِنِ يَتَزَوَّجُ النَّصْرَانِيَّةَ وَ الْيَهُودِيَّةَ فَقَالَ إِذَا أَصَابَ الْمُسْلِمَةَ فَمَا يَصْنَعُ بِالْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ

The book of Haseen Bin Saeed, and ‘Al Nawadir – Ibn Mahboub, from Muawiya Bin Wahb and someone else,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the Momin man marrying the Christian woman and the Jewess. He^-asws said: ‘If he gets the Muslim woman (as wife), what will he do with the Jewess and the Christian woman?’

 قُلْتُ يَكُونُ لَهُ فِيهَا الْهَوَى

I said, ‘There happens to be desire for him in her’.

قَالَ إِذَا فَعَلَ فَلْيَمْنَعْهَا مِنْ شُرْبِ الْخَمْرِ وَ أَكْلِ لَحْمِ الْخِنْزِيرِ وَ اعْلَمْ أَنَّ عَلَيْهِ فِي دِينِهِ غَضَاضَةً.

He^-asws said: ‘If he does that, let him forbid her from drinking the wine, and eating flesh of the swine, and (let her) know that there is a blame (for him) in his religion (if he were to marry her)’.[235]

2- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا تَتَزَوَّجِ الْيَهُودِيَّةَ وَ النَّصْرَانِيَّةَ عَلَى الْمُسْلِمَةِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Al A’ala, from Muhammad,

‘From Abu Ja’far^-asws having said: ‘Neither marry the Jewess nor the Christian woman upon the Muslim woman’.[236]

3- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ لَا تَتَزَوَّجِ النَّصْرَانِيَّةَ وَ لَا الْيَهُودِيَّةَ عَلَى الْمُسْلِمَةِ فَمَنْ فَعَلَ ذَلِكَ فَنِكَاحُهُ بَاطِلٌ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Ibn Muskan, from Al Hassan Bin Ziyad who said,

‘Abu Abdullah^-asws said: ‘Neither marry the Christian woman nor the Jewess upon the Muslim woman. The one who does that, his marriage is invalid’.[237]

4- ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ أَ يَتَزَوَّجُهَا عَلَى الْمُسْلِمَةِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Sama’at who said,

‘I asked him^-asws about the Jewess and the Christian woman, ‘Can one marry her upon the Muslim woman?’

 قَالَ لَا تُتَزَوَّجُ الْمُسْلِمَةُ عَلَى الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ.

He^-asws said: ‘Do not marry the Muslim woman upon the Jewess and the Christian woman’.[238]

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim, from Aban, from Abdul Rahman,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws, ‘Is it for the man that he married the Christian woman upon the Muslim woman, and the slave upon the free woman?’

5- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ هَلْ لِلرَّجُلِ أَنْ يَتَزَوَّجَ النَّصْرَانِيَّةَ عَلَى الْمُسْلِمَةِ وَ الْأَمَةَ عَلَى الْحُرَّةِ فَقَالَ لَا يَتَزَوَّجْ وَاحِدَةً مِنْهُمَا عَلَى الْمُسْلِمَةِ وَ يَتَزَوَّجُ الْمُسْلِمَةَ عَلَى الْأَمَةِ وَ النَّصْرَانِيَّةِ وَ لِلْمُسْلِمَةِ الثُّلُثَانِ وَ لِلْأَمَةِ وَ النَّصْرَانِيَّةِ الثُّلُثُ.

He^-asws said: ‘Not one of the two can be married upon the Muslim woman, and the Muslim woman can be married upon the slave woman and the Christian woman, and for the Muslim woman would be two-thirds, and for the slave woman and the Christian woman is the one third’.[239]

6- ين، كتاب حسين بن سعيد و النوادر ابْنُ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَجُوسِيَّةَ قَالَ لَا وَ لَكِنْ إِنْ كَانَتْ لَهُ أَمَةٌ مَجُوسِيَّةٌ فَلَا بَأْسَ أَنْ يَطَأَهَا وَ يَعْزِلَ عَنْهَا وَ لَا يَطْلُبَ وَلَدَهَا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Mahboub, from Al A’ala, from Muhammad,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about the man who marries a Magian woman. He^-asws said: ‘No, but if there was a Magian slave woman for him, there is no problem with him having intimate marital relations with her, and he should isolate from her and not seek her child’.[240]

7- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ بْنُ سُوَيْدٍ عَنِ الْحَلَبِيِّ عَنْ عَبْدِ الْحَمِيدِ الْكَلْبِيِّ عَنْ زُرَارَةَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَتَزَوَّجُ مُرْجِئَةً أَوْ حَرُورِيَّةً

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr Bin Suweyd, from Al Halby, from Abdul Hameed Al Kalby, from Zurara,

‘I said to Abu Abdullah^-asws, ‘Can I marry a Murjia woman or a Harouriya (Kharijite)?’

 قَالَ لَا عَلَيْكَ بِالْبُلْهِ مِنَ النِّسَاءِ

He^-asws said: ‘No, upon you is with the simple-minded ones from the women’.

قَالَ زُرَارَةُ مَا هِيَ إِلَّا مُؤْمِنَةً أَوْ كَافِرَةً

Zurara said, ‘She isn’t except a believing woman or a disbelieving woman!’

قَالَ فَأَيْنَ أَهْلُ ثنيا [ثَنْوَى‏] اللَّهِ قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ‏ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا.

He^-asws said: ‘Who are the people of the laudation? The Word of Allah^-azwj is more truthful that your word: Except for the weak ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98]’.[241]

8- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ وَ النَّضْرُ بْنُ سُوَيْدٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَزَوَّجُوا فِي الشُّكَّاكِ وَ لَا تُزَوِّجُوهُمْ لِأَنَّ الْمَرْأَةَ تَأْخُذُ مِنْ أَدَبِ الرَّجُلِ وَ يُقْهِرُهَا عَلَى دِينِهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ahmad Bin Muhammad, from Abdul Kareem, from Abu Baseer, and Al Nazr Bin Suweyd, from Musa Bin Bakr, from Zurara, altogether,

‘From Abu Abdullah^-asws having said: ‘You can marry into the doubting ones and (but) do not marry to them, because the woman tends to take from the etiquettes of the man, and he coerces her upon his religion!’[242]

9- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ حَمَّادٍ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَصْلُحُ لِلْأَعْرَابِيِّ أَنْ يَنْكِحَ الْمُهَاجِرَةَ يَخْرُجُ بِهَا مِنْ أَرْضِ الْهِجْرَةِ فَيَتَعَرَّبُ بِهَا إِلَّا أَنْ يَكُونَ قَدْ عَرَفَ السُّنَّةَ وَ الهعة- [الْحُجَّةَ] وَ إِنْ أَقَامَ بِهَذَا فِي أَرْضِ الْهِجْرَةِ فَهُوَ مُهَاجِرٌ.

The book Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Yahya, from Ibn Muskan, from Al Halby, from Ibn Abu Umeyr, from Jameel, from Hammad, altogether,

‘From Abu Abdullah^-asws having said: ‘It is not correct for the Bedouin to marry the Emigrant woman going out with her from the land of emigration (Al-Medina), so he would Arabise her (revert to the Bedouin ways), except if he happens to know the Sunnah and the proof, and if he stays with her in the land of emigration, he is an emigrant’.[243]

10– ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ مُنَاكَحَتِهِمْ وَ الصَّلَاةِ مَعَهُمْ فَقَالَ هَذَا أَمَرُّ تَمْدِيدٍ إِنْ يَسْتَطِيعُوا ذَاكَ قَدْ أَنْكَحَ رَسُولُ اللَّهِ ص وَ صَلَّى عَلِيٌّ وَرَاءَهُمْ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Sama’at who said,

‘I asked him^-asws about marrying them and (praying) the Salat behind them (general Muslims). He^-asws said: ‘This is a lenient matter, if you are able to do that! Rasool-Allah^-saww had married them, and Ali^-asws had prayed Salat behind them’.[244]

11- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنِ ابْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع بِكَمْ يَكُونُ الرَّجُلُ مُسْلِماً يَحِلُّ مُنَاكَحَتُهُ وَ مُوَارَثَتُهُ وَ بِمَا يَحْرُمُ دَمُهُ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Ibn Sinan who said,

‘I asked Abu Abdullah^-asws, ‘By what the does the Muslims man become such, his marriage and his inheritances is lawful, and his blood sacred?’

فَقَالَ يَحْرُمُ دَمُهُ بِالْإِسْلَامِ إِذَا أَظْهَرَهُ وَ يَحِلُّ مُنَاكَحَتُهُ وَ مُوَارَثَتُهُ.

He^-asws said: ‘His blood is sacred with Al-Islam when he manifests it, and his marriage and his inheritance become lawful’.[245]

12- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مَعْمَرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فَقَالَ: زَوَّجَ رَسُولُ اللَّهِ ص مُنَافِقَيْنِ مَعْرُوفَيِ النِّفَاقِ

The book Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Hammad Bin Usman, from Ma’mar,

‘From Abu Abdullah^-asws, he^-asws said: ‘Rasool-Allah^-saww married two hypocrites, well-known of the hypocrisy’.

ثُمَّ قَالَ أَبُو الْعَاصِ بْنُ الرَّبِيعِ وَ سَكَتَ عَنِ الْآخَرِ.

Then Abu Al-A’as Bin Al Rabie said, ‘And he^-asws was silent about the other’.[246]

13- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع أَتَخَوَّفُ أَنْ لَا تُحِلَّ لِي أَنْ أَتَزَوَّجَ صَبِيَّةَ مَنْ لَمْ يَكُنْ عَلَى مَذْهَبِي

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Hammad, from Jameel Bin Darraj, from Zurara who said,

‘I said to Abu Ja’far^-asws, ‘I fear that it might not be permissible for me to marry a girl, someone who does not happen to be upon my doctrine!’

فَقَالَ مَا يَمْنَعُكَ مِنَ الْبُلْهِ مِنَ النِّسَاءِ اللَّاتِي لَا يَعْرِفْنَ مَا أَنْتُمْ عَلَيْهِ وَ لَا يَنْصِبْنَ.

He^-asws said: ‘What prevents you from the simple-minded one from the women, those who neither know what you are upon nor are they hostile’.[247]

14- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفَضْلِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ مُنَاكَحَةِ النَّاصِبِ وَ الصَّلَاةِ خَلْفَهُ فَقَالَ لَا تُنَاكِحْهُ وَ لَا تُصَلِّ خَلْفَهُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Umar Bin Uzina, from Al Fazl Bin Yasaar who said,

‘I asked Abu Ja’far^-asws about marrying the Nasibis (hostile ones), and praying the Salat behind him. He^-asws said: ‘Neither marry to him nor pray Salat behind him!’[248]

15- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنِ ابْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ النَّاصِبِ الَّذِي قَدْ عُرِفَ نَصْبُهُ وَ عَدَاوَتُهُ هَلْ يُزَوِّجُهُ الْمُؤْمِنُ وَ هُوَ قَادِرٌ عَلَى رَدِّهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Ibn Sinan who said,

‘I asked Abu Abdullah^-asws about the Nasibi (hostile one) whose hostility and his enmity is known, ‘Can the Momin marry to him while he is able about rejecting him?’

قَالَ لَا يَتَزَوَّجُ الْمُؤْمِنُ نَاصِبَةً وَ لَا يَتَزَوَّجُ النَّاصِبُ مُؤْمِنَةً وَ لَا يَتَزَوَّجُ الْمُسْتَضْعَفُ مُؤْمِنَةً.

He^-asws said: ‘The Momin cannot marry a Nasibi woman, nor can the Nasibi marry believing woman, nor can the weak one marry a believing woman’.[249]

16- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ لِامْرَأَتِي أُخْتاً مُسْلِمَةً لَا بَأْسَ بِرَأْيِهَا وَ لَيْسَ بِالْبَصْرَةِ أَحَدٌ فَمَا تَرَى فِي تَزْوِيجِهَا مِنَ النَّاسِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Abdullah Bin Bukeyr, from Al Fuzeyl Bin Yasaar who said,

‘I said to Abu Ja’far^-asws, ‘My wife has a Muslim sister. There is no problem with her views, and there isn’t anyone at Al-Basra, so what is your^-asws view in getting her married to the people?’

فَقَالَ لَا تُزَوِّجْهَا إِلَّا مِمَّنْ هُوَ عَلَى رَأْيِهَا وَ تَزْوِيجُ الْمَرْأَةِ الَّتِي لَيْسَتْ بِنَاصِبَةٍ لَا بَأْسَ بِهِ.

He^-asws said: ‘Do not get her married except to the one being upon her views, and marrying the woman who isn’t hostile (Nasibi), there is no problem with it’.[250]

17- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ قَالَ: دَخَلَ زُرَارَةُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ يَا زُرَارَةُ مُتَأَهِّلٌ أَنْتَ

(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Qawlawiya, from Sa’ad, from Ahmad Bin Hilal, from Ibn Mahboub, from Ibn Riab who said,

‘Zurara entered to see Abu Abdullah^-asws. He^-asws said: ‘O Zurara! Are you married?’

قَالَ لَا

He said, ‘No’.

 قَالَ وَ مَا يَمْنَعُكَ عَنْ ذَلِكَ

He^-asws said: ‘And what prevents you from that?’

قَالَ لِأَنِّي لَا أَعْلَمُ تَطِيبُ مُنَاكَحَةُ هَؤُلَاءِ أَمْ لَا

He said, ‘Because I don’t know marrying them (general Muslims) is good or not!’

 قَالَ فَكَيْفَ تَصْبِرُ وَ أَنْتَ شَابٌّ

He^-asws said: ‘How can you be patient, and you are a youth?’

 قَالَ أَشْتَرِي الْإِمَاءَ

He said, ‘I buy the slave girl’.

قَالَ وَ مِنْ أَيْنَ طَابَ لَكَ نِكَاحُ الْإِمَاءِ

He^-asws said: ‘And from where is it good for you to marry the slave girl?’

 قَالَ إِنَّ الْأَمَةَ إِنْ رَابَنِي مِنْ أَمْرِهَا شَيْ‏ءٌ بِعْتُهَا

He said, ‘If the slave girl goes against me by anything from her matter, I can sell her!’

 قَالَ لَمْ أَسْأَلْكَ عَنْ‏ هَذَا وَ لَكِنْ سَأَلْتُكَ مِنْ أَيْنَ طَابَ لَكَ فَرْجُهَا

He^-asws said: ‘I^-asws did not ask you about this, but I^-asws asked you, from where is her private part good for you?’

 قَالَ لَهُ فَتَأْمُرُنِي أَنْ أَتَزَوَّجَ

He said to him^-asws, ‘So you^-asws are instructing me to get married?’

 قَالَ لَهُ ذَاكَ إِلَيْكَ

He^-asws said: ‘That is up to you’.

قَالَ فَقَالَ لَهُ زُرَارَةُ هَذَا الْكَلَامُ يَنْصَرِفُ عَلَى ضَرْبَيْنِ إِمَّا أَنْ لَا تُبَالِيَ أَنْ أَعْصِيَ اللَّهَ إِذْ لَمْ تَأْمُرْنِي بِذَلِكَ وَ الْوَجْهُ الْآخَرُ أَنْ يَكُونَ مُطْلَقاً لِي

He (the narrator) said, ‘Zurara said to him^-asws, ‘This speech can be utilised upon two types – either you^-asws don’t care if I were to disobey Allah^-azwj, since you^-asws are not instructing me with that (getting married), and the other aspect is that it would be absolute for me’.

قَالَ فَقَالَ عَلَيْكَ بِالْبَلْهَاءِ

He (the narrator) said, ‘He^-asws said: ‘Upon you is with (marrying) the simple-minded ones’.

قَالَ فَقُلْتُ مِثْلَ الَّتِي يَكُونُ عَلَى رَأْيِ الْحَكَمِ بْنِ عُتَيْبَةَ وَ سَالِمِ بْنِ أَبِي حَفْصَةَ

He said, ‘I said, ‘Like the ones who happen to be upon the view of Al-Hakam Bin Uteyba, and Salim Bin Abu Hafsa?’

قَالَ لَا الَّتِي لَا تَعْرِفُ مَا أَنْتُمْ عَلَيْهِ وَ لَا تَنْصِبُ قَدْ زَوَّجَ رَسُولُ اللَّهِ ص أَبَا الْعَاصِ بْنَ الرَّبِيعِ وَ عُثْمَانَ بْنَ عَفَّانَ وَ تَزَوَّجَ عَائِشَةَ وَ حَفْصَةَ وَ غَيْرَهُمَا

He^-asws said: ‘No! The one who does not know what you are upon nor is she hostile. Rasool-Allah^-saww had married to Abu Al Aas Bin Al Rabie, and Usman Bin Affan, and he^-saww married Ayesha and Hafsa and others’.

فَقَالَ لَسْتُ أَنَا بِمَنْزِلَةِ النَّبِيِّ ص الَّذِي كَانَ يَجْرِي عَلَيْهِ حُكْمُهُ وَ مَا هُوَ إِلَّا مُؤْمِنٌ أَوْ كَافِرٌ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ فَمِنْكُمْ كافِرٌ وَ مِنْكُمْ مُؤْمِنٌ‏

He said, ‘I am not at the status of the Prophet^-saww whose judgment would flow upon, and he (from the people) is either a believer or a disbeliever. Allah^-azwj Mighty and Majestic Says: He is the One Who Created you all, so from you is a Kafir and from you is a Momin, and Allah Sees what you are doing [64:2]’.

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ فَأَيْنَ‏ أَصْحابُ الْأَعْرافِ‏ وَ أَيْنَ الْمُؤَلَّفَةُ قُلُوبُهُمْ وَ أَيْنَ الَّذِينَ‏ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً وَ أَيْنَ الَّذِينَ‏ لَمْ يَدْخُلُوها وَ هُمْ يَطْمَعُونَ.

Abu Abdullah^-asws said to him: ‘So where are companions of the heights [7:48], and where are the ones (recently) inclined of their hearts (to Al-Islam) [9:60], and where are those  mingling one righteous deed and another evil one [9:102], and where are those they shall not have entered it yet, but they would be hoping to [7:46]?’[251]

18- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ قَالَ كَتَبَ إِلَيَّ الْفَضْلُ حَدَّثَنَا ابْنُ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: قَالَ دَاوُدُ بْنُ عَلِيٍّ لِأَبِي عَبْدِ اللَّهِ ع قَدْ أَتَيْتَ ذَنْباً لَا يَغْفِرُهُ اللَّهُ لَكَ

(The book) ‘Rijal’ of Al Kashi – Muhammad Bin Masoud said, ‘Al Fazl wrote to me, ‘It is narrated to us by Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Ismail Bin Jabir who said,

‘Dawood Bin Ali said to Abu Abdullah^-asws, ‘You^-asws have committed such a sin, Allah^-azwj will not Forgive it for you^-asws!’

 قَالَ وَ مَا ذَلِكَ

He^-asws said: ‘And what is that?’

 قَالَ زَوَّجْتَ ابْنَتَكَ فُلَاناً الْأُمَوِيَّ

He said, ‘You^-azwj got your^-asws daughter married to so and so, the Umayyid!’

قَالَ إِنْ كُنْتُ زَوَّجْتُ فُلَاناً الْأُمَوِيَّ فَقَدْ زَوَّجَ رَسُولُ اللَّهِ ص عُثْمَانَ وَ لِي بِرَسُولِ اللَّهِ أُسْوَةٌ.

He^-asws said: ‘If I^-asws have married to so and so, the Umayyid, so Rasool-Allah^-saww had married to Usman, and for me^-asws there is an example with Rasool-Allah^-saww!’[252]

19- تَفْسِيرُ النُّعْمَانِيِّ، بِالْإِسْنَادِ الْمُتَقَدِّمِ فِي كِتَابِ الْقُرْآنِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ فِي قَوْلِهِ تَعَالَى‏ وَ لا تَنْكِحُوا الْمُشْرِكاتِ حَتَّى يُؤْمِنَّ وَ لَأَمَةٌ مُؤْمِنَةٌ خَيْرٌ مِنْ مُشْرِكَةٍ وَ لَوْ أَعْجَبَتْكُمْ وَ لا تُنْكِحُوا الْمُشْرِكِينَ حَتَّى يُؤْمِنُوا وَ لَعَبْدٌ مُؤْمِنٌ خَيْرٌ مِنْ مُشْرِكٍ و لَوْ أَعْجَبَكُمْ‏

(The book) ‘Tafseer Al Numani’ –

By the previous chain in ‘Kitab Al Quran’, from Amir Al Momineen^-asws regarding Words of the Exalted: And do not marry the Mushrik women until they believe, and a Momina maid is better than a Mushrik woman, and even if she fascinates you; and do not marry the Mushrik men until they believe, and a Momin slave is better than a Mushrik man, and even if he fascinates you [2:221].

وَ ذَلِكَ أَنَّ الْمُسْلِمِينَ كَانُوا يَنْكِحُونَ فِي أَهْلِ الْكِتَابِ مِنَ الْيَهُودِ وَ النَّصَارَى وَ يُنْكِحُونَهُمْ حَتَّى نَزَلَتِ الْآيَةُ نَهَى أَنْ يَنْكِحَ الْمُسْلِمُ مِنَ الْمُشْرِكِ أَوْ يُنْكِحُونَهُ

‘And that is because the Muslims were marrying among People of the Book, from the Jews and the Christians, and they were giving in marriage to them until the Verse was Revealed Prohibiting the Muslims from marrying the Polytheist, or marrying to him’.

ثُمَّ قَالَ تَعَالَى فِي سُورَةِ الْمَائِدَةِ مَا نَسَخَ هَذِهِ الْآيَةَ فَقَالَ‏ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ وَ طَعامُكُمْ حِلٌّ لَهُمْ وَ الْمُحْصَناتُ مِنَ الْمُؤْمِناتِ وَ الْمُحْصَناتُ مِنَ الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ‏

Then the Exalted Said in Surah Al Maidah what Abrogated this Verse. He^-azwj Said: and the food of those Given the Book is Permissible for you, and your food is Permissible for them; and the chaste (protective) ones from the believing women and the chaste (protective) ones from those Given the Book from before you [5:5].

فَأَطْلَقَ عَزَّ وَ جَلَّ مُنَاكَحَتَهُنَّ بَعْدَ أَنْ كَانَ نَهَى وَ تَرَكَ قَوْلَهُ‏ وَ لا تُنْكِحُوا الْمُشْرِكِينَ حَتَّى يُؤْمِنُوا عَلَى حَالَةٍ لَمْ يَنْسَخْهُ.

Thus, the Mighty and Majestic Permitted marrying them after having Prohibited, and Left His^-azwj Words: And do not marry the Mushrik women until they believe [2:221] upon its state, not Abrogating it’.[253]

20- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع‏ لَا يَجُوزُ لِلْمُسْلِمِ التَّزَوُّجُ بِالْأَمَةِ الْيَهُودِيَّةِ وَ لَا النَّصْرَانِيَّةِ لِأَنَّ اللَّهَ تَعَالَى قَالَ مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Ali^-asws said: ‘It is not allowed for the Muslim to marry the Jewish slave girl nor a Christian, because Allah^-azwj the Exalted Said: then from what your right hands possess from your youthful Mominaat [4:25]’.

 وَ قَالَ كَرِهَ رَسُولُ اللَّهِ ص التَّزَوُّجَ بِهَا لِئَلَّا يَسْتَرِقَّ وُلْدَهُ الْيَهُودِيُّ وَ النَّصْرَانِيُ.

And he^-asws said: ‘Rasool-Allah^-saww disliked the marriage (with a Jewish or Christian slave girl), let the Jews and the Christians steal his child’.[254]

21- الْهِدَايَةُ، وَ تَزْوِيجُ الْمَجُوسِيَّةِ وَ النَّاصِبِيَّةِ حَرَامٌ.

(The book) ‘Al Hidaya’ –

‘And marry the Magian and the Nasibi (hostile) woman is prohibited’.[255]

22- وَ مِنْهُ، وَ تَزْوِيجُ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ جَائِزٌ وَ لَكِنَّهُ يُمْنَعَانِ مِنْ شُرْبِ الْخَمْرِ وَ أَكْلِ لَحْمِ الْخِنْزِيرِ وَ عَلَى مَنْ تَزَوَّجَهَا فِي دِينِهِ غَضَاضَةٌ.

And from him, ‘And marrying the Jewess and the Christian woman is allowed, but they would be prevented from drinking the wine, and eating flesh of the swine, and upon the one marrying them is shortcoming in his religion’.[256]

23- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَزَوَّجُوا فِي الشُّكَّاكِ وَ لَا تُزَوِّجُوهُمْ لِأَنَّ الْمَرْأَةَ تَأْخُذُ مِنْ أَدَبِ زَوْجِهَا وَ يَقْهَرُهَا عَلَى دِينِهِ.

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ayoub Bin Nuh, from Safwan, from Musa Bin Bakr, from Zurara,

‘From Abu Abdullah^-asws having said: ‘Marry among the doubting ones and do not give in marriage to them, because the woman takes from etiquettes of her husband, and he coerces her upon his religion’.[257]

24 ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع‏ أَنَّ عَلِيّاً ع كَرِهَ مُنَاكَحَةَ أَهْلِ الْحَرْبِ.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Ali^-asws disliked marrying the people at war’.[258]

25- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ عِيسَى بْنِ يُونُسَ عَنِ الْأَوْزَاعِيِّ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: لَا يَحِلُّ لِلْأَسِيرِ أَنْ يَتَزَوَّجَ مَا دَامَ فِي أَيْدِي الْمُشْرِكِينَ مَخَافَةَ أَنْ يُولِدَ فَيَبْقَى وَلَدُهُ كَافِراً فِي أَيْدِيهِمْ.

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Asbahani, from Al Minqary, from Isa Bin Yunus, from Al Awzaie, from Al Zuhry,

‘From Ali Bin Al-Husayn^-asws having said: ‘It is not permissible for the captive that he marries for as long as he is in the hands of the Polytheists, fearing that he might beget and his child would remain a Kafir in their hands’.[259]

26- فس، تفسير القمي‏ وَ الْمُحْصَناتُ مِنَ الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ‏ فَقَدْ أَحَلَّ اللَّهُ نِكَاحَ أَهْلِ الْكِتَابِ بَعْدَ تَحْرِيمِهِ فِي قَوْلِهِ فِي سُورَةِ الْبَقَرَةِ وَ لا تَنْكِحُوا الْمُشْرِكاتِ حَتَّى يُؤْمِنَ‏ وَ إِنَّمَا يَحِلُّ نِكَاحُ أَهْلِ الْكِتَابِ الَّذِينَ يُؤَدُّونَ الْجِزْيَةَ عَلَى مَا يَجِبُ فَأَمَّا إِذَا كَانُوا فِي دَارِ الشِّرْكِ وَ لَمْ يُؤَدُّوا الْجِزْيَةَ لَمْ تَحِلَّ مُنَاكَحَتُهُمْ.

(The book) ‘Tafseer Al Qummi’ –

‘And the chaste (protective) ones from the believing women and the chaste (protective) ones from those Given the Book from before you [5:5]. Allah^-azwj has Permitted marrying People of the Book after having Forbidden it in His^-azwj Words in Surah Al Baqarah: And do not marry the Mushrik women until they believe [2:221]. And rather, He^-azwj Permitted marrying People of the Book, those who were paying the taxes upon what is obligated. As for if they were in the house of Polytheism and do not pay the tax, marrying them is not Permissible’.[260]

27- ضا، فقه الرضا عليه السلام‏ إِنْ تَزَوَّجْتَ يَهُودِيَّةً أَوْ نَصْرَانِيَّةً فَامْنَعْهَا مِنْ شُرْبِ الْخَمْرِ وَ أَكْلِ لَحْمِ الْخِنْزِيرِ وَ اعْلَمْ أَنَّ عَلَيْكَ فِي دِينِكَ فِي تَزْوِيجِكَ إِيَّاهَا غَضَاضَةً وَ لَا يَجُوزُ تَزْوِيجُ الْمَجُوسِيَّةِ وَ لَا يَجُوزُ أَنْ تَتَزَوَّجَ مِنْ أَهْلِ الْكِتَابِ وَ لَا مِنَ الْإِمَاءِ إِلَّا اثْنَتَيْنِ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘If you marry a Jewess or a Christian woman, forbid them from drinking the wine and eating the flesh of swine, and know that upon you, in your religion there is a blame, if you were to marry them, and it is not allowed to marry a Magian woman, nor allowed to marry from People of the Book nor from the slave girls except two’.[261]

28- شي، تفسير العياشي عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَتَزَوَّجُ الْمُرْجِئَةَ أَوِ الْحَرُورِيَّةَ أَوِ الْقَدَرِيَّةَ

(The book) ‘Tafseer Al Ayyashi’ – From Zurara who said,

‘I said to Abu Abdullah^-asws, ‘Can I marry the Murjiya woman or the Harouriya or the Qadiriya?’

قَالَ لَا عَلَيْكَ بِالْبُلْهِ مِنَ النِّسَاءِ

He^-asws said: ‘No! Upon you is with (marrying) the simple-minded ones from the women’.

  قَالَ زُرَارَةُ فَقُلْتُ مَا هِيَ إِلَّا مُؤْمِنَةٌ أَوْ كَافِرَةٌ

Zurara said, ‘I said, ‘She isn’t except a believing woman or a disbelieving woman!’

فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَأَيْنَ أَهْلُ اسْتِثْنَاءِ اللَّهِ قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ‏ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ‏ إِلَى قَوْلِهِ‏ سَبِيلًا.

Abu Abdullah^-asws said: ‘So where are the excluded people? The Word of Allah^-azwj is more truthful than your word: Except for the weak ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98]’.[262]

Tafseer Al Ayyashi – From Humran who said,

‘I asked Abu Abdullah^-asws about Words of Allah^-azwj: Except for the weak ones [4:98]. He^-asws said: ‘They are the people of authority (Wilayah)!’

 فَقُلْتُ أَيُّ وَلَايَةٍ

I said, ‘Which authority?’

فَقَالَ أَمَا إِنَّهَا لَيْسَتْ بِوَلَايَةٍ فِي الدِّينِ وَ لَكِنَّهَا الْوَلَايَةُ فِي الْمُنَاكَحَةِ وَ الْمُوَارَثَةِ وَ الْمُخَالَطَةِ وَ هُمْ لَيْسُوا بِالْمُؤْمِنِينَ وَ لَا بِالْكُفَّارِ وَ هُمُ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ.

He^-asws said: ‘But, it isn’t authority in the religion, but it is the authority in the marriages and the inheritances and the social interactions, and they are neither believers nor disbelievers, and they are the ones hoping for the Command of Allah^-azwj!’[263]

30- شي، تفسير العياشي عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: وَ الْمُحْصَناتُ مِنَ‏ الْمُؤْمِناتِ‏ قَالَ هُنَّ الْمُسْلِمَاتُ.

(The book) ‘Tafseer Al Ayyashi’ – From Ibn Sinan,

‘From Abu Abdullah^-asws having said: ‘and the chaste (protective) ones from the believing women [5:5]. He^-asws said: ‘They are from the Muslim women’.[264]

31- شي، تفسير العياشي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ: سُئِلَ أَبُو جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ‏ وَ الْمُحْصَناتُ مِنَ الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ‏ قَالَ نَسَخَتْهَا وَ لا تُمْسِكُوا بِعِصَمِ الْكَوافِرِ.

(The book) ‘Tafseer Al Ayyashi’ – From Ma’ada Bin Sadaqa who said,

‘Abu Ja’far^-asws was asked about Words of Allah^-azwj: and the chaste (protective) ones from the believing women and the chaste (protective) ones from those Given the Book from before you [5:5]. He^-asws said: ‘It is Abrogated by: and do not hold on to the ties of marriage of the Kafir women [60:10]’.[265]

32 شي، تفسير العياشي عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي‏ الْمُحْصَناتُ مِنَ الَّذِينَ أُوتُوا الْكِتابَ‏ قَالَ هُنَّ الْعَفَائِفُ.

(The book) ‘Tafseer Al Ayyashi’ – From Abu Jameela –

‘From Abu Abdullah^-asws regarding: and the chaste (protective) ones from the believing women and the chaste (protective) ones from those Given the Book [5:5]. He^-asws said: ‘These are the chaste women’.[266]

33 شي، تفسير العياشي عَنِ الْعَبْدِ الصَّالِحِ قَالَ: سَأَلْنَاهُ عَنْ قَوْلِهِ‏ وَ الْمُحْصَناتُ مِنَ الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ‏ مَا هُنَّ وَ مَا مَعْنَى إِحْصَانِهِنَّ قَالَ هُنَّ الْعَفَائِفُ مِنْ نِسَائِهِمْ.

(The book) ‘Tafseer Al Ayyashi’ –

‘From Al-Abd Al Salih (Musa Al-Kazim^-asws), he (the narrator) said, ‘We asked him^-asws about His^-azwj Words: and the chaste (protective) ones from the believing women and the chaste (protective) ones from those Given the Book from before you [5:5], ‘What are they and what is the meaning of their being protective?’ He^-asws said: ‘They are the chaste ones from their women’.[267]

باب 80 إسلام أحد الزوجين‏

CHAPTER 80 – PROFESSING ISLAM BY ONE OF THE TWO SPOUSES

1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنِ امْرَأَةٍ أَسْلَمَتْ ثُمَّ أَسْلَمَ زَوْجُهَا أَ تَحِلُّ لَهُ

(The book) ‘Qurb Al Isnaad’ –

Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about a woman who became a Muslim, then her husband became a Muslim, ‘Is she permissible for him?’

قَالَ هُوَ أَحَقُّ بِهَا مَا لَمْ تَتَزَوَّجْ وَ لَكِنَّهَا تُخَيَّرُ فَلَهَا مَا اخْتَارَتْ.

He^-asws said: ‘He is more rightful with her for as long as she has not remarried, but she will be given a choice. For her is whatever she chooses’.[268]

2- وَ سَأَلْتُهُ عَنِ امْرَأَةٍ أَسْلَمَتْ قَبْلَ زَوْجِهَا وَ تَزَوَّجَتْ غَيْرَهُ مَا حَالُهَا قَالَ هِيَ لِلَّذِي تَزَوَّجَتْ وَ لَا تُرَدُّ عَلَى الْأَوَّلِ.

And I asked him^-asws about a woman who became a Muslim before her husband, and she married someone else, ‘What is her state?’ He^-asws said: ‘She is for the one she married, and she will not be returned to the first one’.[269]

3- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَمِعْتُ رَجُلًا يَسْأَلُ أَبَا الْحَسَنِ الرِّضَا ع [عَنِ‏] النَّصْرَانِيِّ تُسْلِمُ الْمَرْأَةُ ثُمَّ يُسْلِمُ زَوْجُهَا يَكُونَانِ عَلَى النِّكَاحِ الْأَوَّلِ

(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,

‘I heard a man asking Abu Al-Hassan Al-Reza^-asws about the Christian. The wife became a Muslim then her husband became a Muslim, ‘Will they both be upon the first marriage?’

 قَالَ لَا يُجَدِّدَانِ نِكَاحاً آخَرَ.

He^-asws said: ‘They will not be renewing another marriage’.[270]

4- ضا، فقه الرضا عليه السلام أَبِي عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع‏ فِي امْرَأَةٍ تُسْلِمُ تَحْتَ نَصْرَانِيٍّ قَالَ هِيَ امْرَأَتُهُ مَا لَمْ يُخْرِجْهَا مِنْ دَارِ الْهِجْرَةِ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘My^-asws father^-asws, from Ja’far^-asws, from his^-asws father^-asws regarding a woman who became a Muslim while being married to a Christian. He^-asws said: ‘She is his wife for as long as he does not take her out from the house of emigration’.[271]

باب 81 ما يحل من عدد الأزواج للحر و العبد

CHAPTER 81 – WHAT IS PERMISSIBLE FROM THE NUMBER OF WIVES, FOR THE FREE AND THE SLAVE

1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ كَانَتْ لَهُ أَرْبَعُ نِسْوَةٍ فَمَاتَتْ إِحْدَاهُنَّ هَلْ يَصْلُحُ أَنْ يَتَزَوَّجَ فِي عِدَّتِهَا أُخْرَى قَبْلَ أَنْ تَنْقَضِيَ عِدَّةُ الْمُتَوَفَّاةِ قَالَ إِذَا مَاتَتْ فَلْيَتَزَوَّجْ مَتَى أَحَبَ.

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about a man who has four wives for him. One of them dies. Is it correct for him to marry another during her waiting period before expiry of the waiting period of the dead one?’ He^-asws said: ‘When she dies, he can marry whenever he likes’.[272]

2- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ لَهُ أَرْبَعُ نِسْوَةٍ فَطَلَّقَ وَاحِدَةً هَلْ يَصْلُحُ لَهُ أَنْ يَتَزَوَّجَ أُخْرَى قَبْلَ أَنْ تَنْقَضِيَ عِدَّةُ الَّتِي طَلَّقَ

He said, ‘And I asked him^-asws about a man having four wives for him. He divorces one, ‘Is it correct for him to marry another before expiry of the waiting period of the one he divorced?’

 قَالَ لَا يَصْلُحُ أَنْ يَتَزَوَّجَ حَتَّى تَنْقَضِيَ عِدَّةُ الْمُطَلَّقَةِ.

He^-asws said: ‘No. It is not correct for him to marry until expiry of the waiting period of the divorced (wife)’.[273]

3- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: لَا يُجْمَعُ بَيْنَ أَكْثَرَ مِنْ أَرْبَعِ حَرَائِرَ.

(The book) ‘Al Khisaal’ – In a Hadeeth by Al Amsh,

‘From Al-Sadiq^-asws having said: ‘He cannot gather more than four free ones (as wives)’.[274]

4- ن، عيون أخبار الرضا عليه السلام‏ فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ مِثْلَهُ.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws – Among what Al-Reza^-asws wrote for Al-Mamoun, similar to it.[275]

5- ع، علل الشرائع فِي عِلَلِ ابْنِ سِنَانٍ قَالَ: كَتَبَ الرِّضَا ع عِلَّةُ تَزْوِيجِ الرَّجُلِ أَرْبَعَ نِسْوَةٍ وَ تَحْرِيمِ أَنْ تَتَزَوَّجَ الْمَرْأَةُ أَكْثَرَ مِنْ وَاحِدٍ لِأَنَّ الرَّجُلَ إِذَا تَزَوَّجَ أَرْبَعَ نِسْوَةٍ كَانَ الْوَلَدُ مَنْسُوباً إِلَيْهِ وَ الْمَرْأَةَ لَوْ كَانَ لَهَا زَوْجَانِ أَوْ أَكْثَرَ مِنْ‏ ذَلِكَ لَمْ يُعْرَفِ الْوَلَدُ لِمَنْ هُوَ إِذْ هُمْ مُشْتَرِكُونَ فِي نِكَاحِهَا وَ فِي ذَلِكَ فَسَادُ الْأَنْسَابِ وَ الْمَوَارِيثِ وَ الْمَعَارِفِ.

(The book) ‘Ilal Al Sharaie’, in ‘Ilal’ of Ibn Sinan who said,

‘Al-Reza^-asws wrote: ‘The reason for the man marrying four wives and prohibition of the woman marrying more than one is because if the man marries four women, the child would be attributed to him, and if the woman were to have two husbands for her or more than that, it will not be known who the child is for when they had both participated in having intimate marital relations with her, and in that is corruption of the lineages and the inheritances and the acquaintances’.[276]

6- ب، قرب الإسناد حَمَّادُ بْنُ عِيسَى قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع وَ لَيْسَ مَعَهُ إِلَّا غُلَامُهُ فَقُلْتُ جُعِلْتُ فِدَاكَ خَبِّرْنِي عَنِ الْعَبْدِ كَمْ يَتَزَوَّجُ

(The book) ‘Qurb Al Isnaad’ – Hammad Bin Isa said,

‘I asked Abu Abdullah^-asws and there wasn’t anyone with him^-asws except his^-asws slave. I said, ‘May I be sacrificed for you^-asws! Inform me about the slave, how many can he marry?’

قَالَ قَالَ أَبِي قَالَ عَلِيٌّ ع لَا يَزِيدُ عَلَى امْرَأَتَيْنِ.

He^-asws said: ‘My^-asws father^-asws said: ‘Ali^-asws said: ‘He cannot increase upon two women’.[277]

7- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَقُولُ‏ لَا يَتَزَوَّجِ الْعَبْدُ إِلَّا امْرَأَتَيْنِ.

(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Ali^-asws had said: ‘The slave cannot marry except two women!’[278]

8- ضا، فقه الرضا عليه السلام‏ لَا يَجُوزُ أَنْ تَتَزَوَّجَ مِنْ أَهْلِ الْكِتَابِ وَ لَا مِنَ الْإِمَاءِ إِلَّا اثْنَيْنِ وَ لَكَ أَنْ تَتَزَوَّجَ مِنَ الْحَرَائِرِ الْمُسْلِمَاتِ أَرْبَعاً أَوْ يَتَزَوَّجَ الْعَبْدُ حُرَّتَيْنِ أَوْ أَرْبَعَ إِمَاءٍ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘It is not allowed to marry from People of the Book nor from the slave women except two, and for you is to marry four from the free Muslim women, or the slave to marry two free women or four slave women’.[279]

9- شي، تفسير العياشي عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي كُلِّ شَيْ‏ءٍ إِسْرَافٌ إِلَّا فِي النِّسَاءِ قَالَ اللَّهُ تَعَالَى‏ فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ مَثْنى‏ وَ ثُلاثَ وَ رُباعَ‏

(The book) ‘Tafseer Al Ayyashi’ – From Yunus Bin Abdul Rahman, from the one who informed him,

‘From Abu Abdullah^-asws having said: ‘In all things there is extravagance except in the women. Allah^-azwj the Exalted Says: then marry such women as seem good to you, two and three and four [4:3]’.

وَ قَالَ وَ أَحَلَّ مَا مَلَكَتْ أَيْمَانُكُمْ.

And he^-asws said: ‘And permissible is what your right hands possess (slave girls)’.[280]

10- شي، تفسير العياشي عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَحِلُّ لِمَاءِ الرَّجُلِ أَنْ يَجْرِيَ فِي أَكْثَرَ مِنْ أَرْبَعَةِ أَرْحَامٍ مِنَ الْحَرَائِرِ.

(The book) ‘Tafseer Al Ayyashi’ – From Mansour Bin Hazim,

‘From Abu Abdullah^-asws having said: ‘It is not permissible for the water (seed) of the man to flow in more than four wombs from the free women’.[281]

11- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ قَالَ فِي رَجُلٍ تَحْتَهُ أَرْبَعُ نِسْوَةٍ فَطَلَّقَ إِحْدَاهُنَّ قَالَ لَا يَنْكِحُ حَتَّى تَنْقَضِيَ عِدَّةُ الَّتِي طَلَّقَ.

From the book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said regarding a man having four wives under him. He divorces one of them. He^-asws said: ‘He cannot marry until the waiting period of the divorced one expires’.[282]

12- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ وَ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ فِي رَجُلٍ كُنَّ عِنْدَهُ أَرْبَعُ نِسْوَةٍ يُطَلِّقُ وَاحِدَةً ثُمَّ نَكَحَ أُخْرَى قَبْلَ أَنْ تَسْتَكْمِلَ الْمُطَلَّقَةُ أَجَلَهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, and Ahmad Bin Muhammad, from Aasim Bin Humeyd, from Muhammad Bin Qays who said,

‘I heard Abu Ja’far^-asws saying regarding a man having four wives with him. He divorces one, then marries another before the divorced one had completed her waiting period.

قَالَ أَلْحَقَهَا بِأَهْلِهَا حَتَّى تَسْتَكْمِلَ الْمُطَلَّقَةُ الْعِدَّةَ وَ تَسْتَقْبِلَ الْأُخْرَى عِدَّةً أُخْرَى وَ لَهَا صَدَاقُهَا إِنْ كَانَ دَخَلَ بِهَا وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فَلَهُ مَالُهُ وَ لَا عِدَّةَ عَلَيْهَا ثُمَّ إِنْ شَاءَ أَهْلُهَا بَعْدَ انْقِضَاءِ عِدَّتِهَا زَوَّجُوهُ وَ إِنْ شَاءُوا لَمْ يُزَوِّجُوهُ.

He^-asws said: ‘The divorced one will be joined with her family until she completes her waiting period, and the other one will start another waiting period, and for her would be her dowry if he had consummated the marriage with her; and if he had not consummated with her, for him would be his wealth and there will be no waiting period upon her. If, after the expiry of the waiting period, if her family so desires, they can marry her to him, and if they so desire, they do not marry to him’.[283]

13- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامٍ وَ جَمِيلٍ عَنْ زُرَارَةَ أَوْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِذَا اجْتَمَعَ عِنْدَ الرَّجُلِ أَرْبَعُ نِسْوَةٍ فَطَلَّقَ إِحْدَاهُنَّ فَلَا يَتَزَوَّجِ الْخَامِسَةَ حَتَّى تَنْقَضِيَ عِدَّةُ الَّتِي طَلَّقَ

From the book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Hisham and Jameel, from Zurarah or Muhammad Bin Muslim,

‘From Abu Abdullah^-asws, he^-asws said: ‘When four wives gather with the man, so he divorces one of them, he cannot marry the fifth until the waiting period of the one he divorced expires’.

 وَ قَالَ لَا يَجْتَمِعْ مَاؤُهُ فِي خَمْسٍ.

And he^-asws said: ‘His water (seed) should not gather in five’.[284]

14- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ عَنْ عَلِيٍّ عَنْ أَبِي إِبْرَاهِيمَ ع‏ مِثْلَ ذَلِكَ قُلْتُ وَ إِنْ كَانَتْ مُتْعَةً قَالَ وَ إِنْ كَانَتْ مُتْعَةً.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim, from Ali,

‘From Abu Ibrahim^-asws (Al-Kazim^-asws), similar to that. I said, ‘And if it was Mut’ah (temporary marriage)?’ He^-asws3 said: ‘And even if it was Mut’ah’.[285]

15- الْهِدَايَةُ، يَجُوزُ لِلرَّجُلِ أَنْ يَتَزَوَّجَ مِنَ الْحَرَائِرِ أَرْبَعاً وَ يَجْمَعَ بَيْنَهُنَّ وَ مِنَ الْإِمَاءِ أَمَتَيْنِ وَ يَجْمَعَ بَيْنَهُمَا وَ ذَلِكَ مِنْ أَهْلِ الْكِتَابِ وَ الْعَبْدُ يَتَزَوَّجُ بِحُرَّتَيْنِ أَوْ أَرْبَعِ إِمَاءٍ.

(The book) ‘Al Hidaya’ –

‘It is allowed for the man that he marries four from the free women, and gather between them, and two slave girls from the slave women, and gather between them, and that is from People of the Book, and the slave can marry two free women or four slave women’.[286]

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[1] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 1

[2] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 2

[3] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 3

[4] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 4

[5] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 5

[6] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 6

[7] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 7

[8] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 8

[9] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 9

[10] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 10

[11] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 11

[12] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 12

[13] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 13

[14] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 14

[15] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 15

[16] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 16

[17] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 17

[18] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 18

[19] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 19

[20] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 20

[21] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 21

[22] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 22

[23] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 68 H 23

[24] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 69 H 1

[25] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 69 H 2

[26] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 69 H 3

[27] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 69 H 4

[28] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 69 H 5

[29] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 69 H 6

[30] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 69 H 8

[31] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 69 H 9

[32] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 69 H 10

[33] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 69 H 11

[34] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 69 H 12

[35] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 69 H 13

[36] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 70 H 1

[37] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 70 H 2

[38] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 70 H 3

[39] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 71 H 1

[40] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 71 H 2

[41] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 71 H 3

[42] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 71 H 4

[43] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 71 H 5

[44] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 71 H 6

[45] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 71 H 7

[46] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 71 H 8

[47] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 71 H 9

[48] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 71 H 10

[49] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 71 H 11

[50] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 71 H 12

[51] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 1

[52] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 2

[53] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 3

[54] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 5

[55] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 6

[56] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 7

[57] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 8

[58] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 9

[59] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 10

[60] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 11

[61] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 12

[62] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 13

[63] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 14

[64] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 15

[65] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 16

[66] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 17

[67] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 18

[68] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 19

[69] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 20

[70] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 21

[71] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 22

[72] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 72 H 23

[73] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 1

[74] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 2

[75] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 3

[76] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 4

[77] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 5

[78] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 6

[79] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 7

[80] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 8

[81] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 9

[82] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 10

[83] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 11

[84] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 12

[85] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 13

[86] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 14

[87] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 15

[88] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 16

[89] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 17

[90] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 18

[91] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 19

[92] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 20

[93] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 21

[94] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 22

[95] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 23

[96] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 24

[97] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 25

[98] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 26

[99] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 27

[100] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 28

[101] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 29

[102] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 30

[103] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 31

[104] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 32

[105] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 33

[106] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 34

[107] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 34

[108] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 35

[109] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 36

[110] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 73 H 37

[111] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 1

[112] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 2

[113] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 3

[114] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 4

[115] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 5

[116] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 6

[117] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 7

[118] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 8

[119] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 9

[120] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 10

[121] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 11

[122] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 12

[123] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 13

[124] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 14

[125] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 15

[126] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 16

[127] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 17

[128] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 18

[129] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 19

[130] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 20

[131] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 21

[132] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 22

[133] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 23

[134] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 24

[135] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 25

[136] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 26

[137] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 27

[138] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 28 a

[139] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 28 b

[140] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 29

[141] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 30

[142] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 31

[143] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 32

[144] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 33

[145] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 34

[146] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 35

[147] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 36

[148] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 37

[149] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 38

[150] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 39

[151] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 40

[152] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 41

[153] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 42

[154] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 43

[155] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 44

[156] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 45

[157] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 46

[158] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 47

[159] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 48

[160] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 49

[161] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 50

[162] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 51

[163] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 52

[164] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 53

[165] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 54

[166] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 55

[167] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 56

[168] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 57

[169] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 58

[170] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 59

[171] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 60

[172] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 61

[173] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 62

[174] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 63

[175] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 64

[176] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 65

[177] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 66

[178] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 67 a

[179] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 67 b

[180] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 74 H 68

[181] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 1

[182] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 2

[183] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 3

[184] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 4

[185] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 5

[186] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 6

[187] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 7

[188] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 8

[189] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 9

[190] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 10

[191] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 11

[192] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 12

[193] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 13

[194] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 14

[195] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 15

[196] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 16

[197] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 17

[198] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 18

[199] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 19

[200] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 20

[201] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 21

[202] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 22

[203] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 23

[204] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 24

[205] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 25

[206] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 26

[207] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 27

[208] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 75 H 28

[209] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 76 H 1

[210] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 76 H 2

[211] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 76 H 3

[212] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 76 H 4

[213] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 76 H 5

[214] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 76 H 6

[215] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 77 H 1

[216] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 77 H 2

[217] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 77 H 3

[218] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 1

[219] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 2

[220] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 3

[221] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 4

[222] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 5

[223] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 6

[224] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 7

[225] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 8

[226] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 9

[227] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 10

[228] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 11

[229] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 12

[230] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 13

[231] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 14

[232] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 15

[233] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 16

[234] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 78 H 17

[235] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 1

[236] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 2

[237] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 3

[238] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 4

[239] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 5

[240] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 6

[241] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 7

[242] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 8

[243] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 9

[244] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 10

[245] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 11

[246] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 12

[247] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 13

[248] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 14

[249] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 15

[250] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 16

[251] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 17

[252] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 18

[253] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 19

[254] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 20

[255] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 21

[256] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 22

[257] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 23

[258] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 24

[259] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 25

[260] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 26

[261] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 27

[262] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 28

[263] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 29

[264] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 30

[265] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 31

[266] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 32

[267] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 79 H 33

[268] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 80 H 1

[269] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 80 H 2

[270] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 80 H 3

[271] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 80 H 4

[272] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 1

[273] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 2

[274] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 3

[275] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 4

[276] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 5

[277] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 6

[278] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 7

[279] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 8

[280] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 9

[281] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 10

[282] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 11

[283] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 12

[284] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 13

[285] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 14

[286] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 81 H 15