Bihar Al-Anwaar Volume 101 Part 1

بحار الأنوار

BIHAR AL-ANWAAR

الجزء الحادي بعد المائة

Volume 101

Part 1 out of 5

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 82 ما تحرم بسبب الطلاق و العدة و حكم من نكح امرأة لها زوج‏

CHAPTER 82 – WHAT IS PROHIBITED BY THE CAUSE OF DIVORCE, AND THE WAITING PERIOD, AND RULING OF THE ONE WHO MARRIES A WOMAN ALREADY HAVING A HUSBAND FOR HER

1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ امْرَأَةٍ بَلَغَهَا أَنَّ زَوْجَهَا تُوُفِّيَ فَاعْتَدَّتْ سَنَةً وَ تَزَوَّجَتْ فَبَلَغَهَا بَعْدُ أَنَّ زَوْجَهَا حَيٌّ هَلْ تَحِلُّ لِلْآخَرِ

(The book) ‘Qurb Al-Isnaad’ –

Ali, from his father^-asws, he said, ‘I asked him^-asws about a woman to whom news reaches that her husband has died, so she observes a waiting period for a year and remarries. Afterwards, it reaches her that her husband is actually alive, ‘Is she lawful for the latter one?’

 قَالَ لَا.

He^-asws said: ‘No’’.[1]

2- قَالَ: وَ سَأَلْتُهُ عَنِ امْرَأَةٍ تَزَوَّجَتْ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ يُفَرَّقُ بَيْنَهَا وَ بَيْنَهُ وَ يَكُونُ خَاطِباً مِنَ الْخُطَّابِ.

He said, ‘And I asked him^-asws about a woman who gets remarried before expiry of her waiting period. He^-asws said: ‘There would be separation between her and him, and he would be a proposer from the proposers’’.[2]

He said, ‘And I asked him^-asws about a woman whose husband dies while she is pregnant. She gives birth and remarries before the passing of four months and ten (days), ‘What is her state?’

3- قَالَ: وَ سَأَلْتُهُ عَنِ امْرَأَةٍ تُوُفِّيَ زَوْجُهَا وَ هِيَ حَامِلٌ فَوَضَعَتْ وَ تَزَوَّجَتْ قَبْلَ أَنْ تَمْضِيَ أَرْبَعَةُ أَشْهُرٍ وَ عَشْراً مَا حَالُهَا قَالَ لَوْ كَانَ دَخَلَ بِهَا زَوْجُهَا فُرِّقَ بَيْنَهُمَا فَاعْتَدَّتْ مَا بَقِيَ عَلَيْهَا مِنْ زَوْجِهَا ثُمَّ اعْتَدَّتْ عِدَّةً أُخْرَى مِنَ الزَّوْجِ الْآخَرِ ثُمَّ لَا تَحِلُّ لَهُ أَبَداً

He^-asws said: ‘If her husband has consummated the marriage with her, there would be separation between them. She will have to observe the waiting period from her (deceased) husband whatever remains upon her. Then she has to observe another waiting period from the other husband. Then she would not be lawful for him, forever.

وَ إِنْ تَزَوَّجَتْ غَيْرَهُ وَ لَمْ يَكُنْ دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا فَاعْتَدَّتْ مَا بَقِيَ عَلَيْهَا مِنَ الْمُتَوَفَّى عَنْهَا وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ.

And if she marries someone else and he did not consummate the marriage with her, there would be separation between the two, she has to observe the waiting period of whatever remains upon her from the one who had died from her, and he is a proposer from the proposers’’.[3]

4- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: إِذَا طُلِّقَتِ الْمَرْأَةُ لِلْعِدَّةِ ثَلَاثَ مَرَّاتٍ لَمْ تَحِلَّ لِلرَّجُلِ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ

(The book) ‘Al Khisaal – In a Hadeeth by Al Amsh,

‘From Al-Sadiq^-asws having said: ‘If the woman is divorced to the waiting period three times, she is not permissible for the man until she marries another husband’.

 وَ قَالَ اتَّقُوا تَزْوِيجَ الْمُطَلَّقَاتِ ثَلَاثاً فِي مَوْضِعٍ وَاحِدٍ فَإِنَّهُنَّ ذَوَاتُ أَزْوَاجٍ.

And he^-asws said: ‘Fear marrying the women divorced thrice in one session, for these are with husbands!’’[4]

5- 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 is similar to it.[5]

6- فس، تفسير القمي‏ وَ أَمَّا الْمَرْأَةُ الَّتِي لَا تَحِلُّ لِزَوْجِهَا أَبَداً فَهِيَ الَّتِي طَلَّقَهَا زَوْجُهَا ثَلَاثَ تَطْلِيقَاتٍ لِلْعِدَّةِ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ عَدْلَيْنِ

(The book) ‘Tafseer Al-Qummi’ –

‘And as for the woman who is not lawful for her husband for ever, it is whom her husband has divorced with three divorces to the waiting period upon purity from without marital relations with witnessing by two just witnesses.

 وَ تَتَزَوَّجُ زَوْجاً غَيْرَهُ فَيُطَلِّقُهَا وَ يَتَزَوَّجُ بِهَا الْأَوَّلُ الَّذِي كَانَ طَلَّقَهَا ثَلَاثَ تَطْلِيقَاتٍ ثُمَّ يُطَلِّقُهَا أَيْضاً ثَلَاثَ تَطْلِيقَاتٍ لِلْعِدَّةِ فَتَتَزَوَّجُ زَوْجاً آخَرَ ثُمَّ يُطَلِّقُهَا فَتَتَزَوَّجُ الْأَوَّلُ الَّذِي قَدْ طَلَّقَهَا سِتَّ تَطْلِيقَاتٍ عَلَى طُهْرٍ وَ تَزَوَّجَتْ زَوْجَيْنِ غَيْرَ زَوْجِهَا الْأَوَّلِ  ثُمَّ يُطَلِّقُهَا الزَّوْجُ الْأَوَّلُ ثَلَاثَ تَطْلِيقَاتٍ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ عَدْلَيْنِ

And another husband marries her, so he divorces her, and he marries her, the first one who had divorced her three times. Then he divorces her with three divorces to the waiting period, so another husband marries her. Then he divorces her. So she marries the first one who had divorced her six divorces upon purity, and she has married two husbands other than the first one who had married her. Then the first husband divorces her three divorces upon purity from without marital relations with the witnesses of two just ones.

فَهَذِهِ الَّتِي لَا تَحِلُّ لِزَوْجِهَا الْأَوَّلِ أَبَداً لِأَنَّهُ قَدْ طَلَّقَهَا تِسْعَ تَطْلِيقَاتٍ وَ تُزُوِّجَ بِهَا تِسْعَ مَرَّاتٍ وَ تَزَوَّجَتْ ثَلَاثَةَ أَزْوَاجٍ فَلَا تَحِلُّ لِلزَّوْجِ الْأَوَّلِ أَبَداً

So, this is the one who is not lawful to her first husband, forever, because he has divorced her nine divorces and married her nine times, and she has married three husbands. So, she is not lawful for the first husband, forever.

وَ مَنْ طَلَّقَ امْرَأَتَهُ مِنْ غَيْرِ أَنْ تَحِيضَ أَوْ كَانَتْ فِي دَمِ الْحَيْضِ أَوْ نُفَسَاءَ مِنْ قَبْلِ أَنْ تَطْهُرَ فَطَلَاقُهُ بَاطِلٌ.

And the one who divorces his wife from other that her menstruation, so she was in the blood of menstruation, or her post-childbirth bleeding from before she is pure, his divorce is invalid’’.[6] (Does not seem to be a Hadeeth. Perhaps an opinion)

7- ضا، فقه الرضا عليه السلام‏ كُلُّ مَنْ طَلَّقَ تِسْعَ تَطْلِيقَاتٍ لِلسُّنَّةِ لَمْ تَحِلَّ لَهُ أَبَداً وَ الْمُحْرِمُ إِذَا تَزَوَّجَ فِي إِحْرَامٍ فُرِّقَ بَيْنَهُمَا وَ لَا تَحِلُّ لَهُ أَبَداً وَ مَنْ تَزَوَّجَ امْرَأَةً لَهَا زَوْجٌ دَخَلَ بِهَا أَوْ لَمْ يَدْخُلْ بِهَا أَوْ زَنَى بِهَا لَمْ تَحِلَّ لَهُ أَبَداً

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Every one who divorces his wife nine divorces according to the Sunnah, she will never again be lawful for him. And if a man in the state of Ihraam marries, they must be separated, and she will never be lawful for him. And whoever marries a woman who already has a husband, whether he has consummated with her or not, or commits adultery with her, she will never be lawful for him.

وَ مَنْ خَطَبَ امْرَأَةً فِي عِدَّةٍ لِلزَّوْجِ عَلَيْهَا رَجْعَةٌ أَوْ تَزَوَّجَهَا وَ كَانَ عَالِماً لَمْ تَحِلَّ لَهُ أَبَداً فَإِنْ كَانَ جَاهِلًا وَ عَلِمَ مِنْ قَبْلِ أَنْ يَدْخُلَ بِهَا تَرَكَهَا حَتَّى تَسْتَوْفِيَ عِدَّتَهَا مِنْ زَوْجِهَا ثُمَّ تَزَوَّجَهُ فَإِنْ دَخَلَ بِهَا لَمْ تَحِلَّ لَهُ أَبَداً عَالِماً كَانَ أَوْ جَاهِلًا فَإِنِ ادَّعَتِ الْمَرْأَةُ أَنَّهَا لَمْ تَعْلَمْ أَنَّ عَلَيْهَا عِدَّةً لَمْ تُصَدَّقْ عَلَى ذَلِكَ.

And whoever proposes to or marries a woman during her waiting period while her husband still has the right to take her back, if he knew of it, she will never be lawful for him. But if he was ignorant and learned before consummation, then he must leave her until she completes her waiting period from her husband, then he may marry her. But if he consummates with her, she will never be lawful for him, whether knowingly or unknowingly. And if the woman claims that she did not know she was in a waiting period, she will not be ratified upon that’’.[7] (Does not seem to be a Hadeeth, perhaps an opinion)

8- قب، المناقب لابن شهرآشوب عَمْرُو بْنُ شُعَيْبٍ وَ الْأَعْمَشُ وَ أَبُو الضُّحَى وَ الْقَاضِي وَ أَبُو يُوسُفَ عَنْ مَسْرُوقٍ‏ أُتِيَ عُمَرُ بِامْرَأَةٍ أُنْكِحَتْ فِي عِدَّتِهَا فَفَرَّقَ بَيْنَهُمَا وَ جَعَلَ صَدَاقَهَا فِي بَيْتِ الْمَالِ وَ قَالَ لَا أُجِيزُ مَهْراً رُدَّ نِكَاحُهُ وَ قَالَ لَا يَجْتَمِعَانِ أَبَداً

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Amro Bin Shueyb, and Al Amsh, and Abu Al Zoha, and Al Qazi, and Abu Yusuf, from Masrouq –

‘Umar was brought a woman who had married during her waiting period. He separated between the two and made her dowry to be in the public treasury, and said, ‘I will not allow a dowry of whose marriage I have rejected!’ And he said, ‘They will not be together, for ever!’’

فَبَلَغَ عَلِيّاً ع فَقَالَ وَ إِنْ كَانُوا جَهِلُوا السُّنَّةَ لَهَا الْمَهْرُ بِمَا اسْتُحِلَّ مِنْ فَرْجِهَا وَ يُفَرَّقُ بَيْنَهُمَا فَإِذَا انْقَضَتْ عِدَّتُهَا فَهُوَ خَاطِبٌ مِنَ الْخُطَّابِ

(The news of that) reached Ali^-asws. He^-asws said: ‘And even if they were ignorant of the Sunnah, for her would be her dowry due to what she had legalised of her private parts, and there would be separation between the two. When her waiting period has expired, he would be a proposer from the proposers.

 فَخَطَبَ عُمَرُ النَّاسَ فَقَالَ رُدُّوا الْجَهَالاتِ إِلَى السُّنَّةِ وَ رَجَعَ عُمَرُ إِلَى قَوْلِ عَلِيٍ.

Umar addressed the people. He said, ‘The ignorant ones will be returned to the Sunnah!’, and Umar returned to the word of Ali^-asws’’.[8]

9- قب، المناقب لابن شهرآشوب فِي غَرِيبِ الْحَدِيثِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَيْضاً قَالَ أَبُو صَبْرَةَ جَاءَ رَجُلَانِ إِلَى عُمَرَ فَقَالا لَهُ مَا تَرَى فِي طَلَاقِ الْأَمَةِ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

In a strange Hadeeth from Abu Abdullah as well. Abu Sabrah said, ‘Two men came to Umar. They said to him, ‘What is your view regarding divorce of the slave girl?’

فَقَامَ إِلَى حَلْقَةٍ فِيهَا رَجُلٌ أَصْلَعُ فَسَأَلَهُ فَقَالَ اثْنَتَانِ

He stood to go to a circle (of people) in which there was a short-haired man. He asked him^-asws. He^-asws said: ‘Two’.

 فَالْتَفَتَ إِلَيْهِمَا فَقَالَ اثْنَتَانِ

He (Umar) turned to them both. He said, ‘Two’.

فَقَالَ لَهُ أَحَدُهُمَا جِئْنَاكَ وَ أَنْتَ أَمِيرُ الْمُؤْمِنِينَ فَسَأَلْنَاكَ عَنْ طَلَاقِ الْأَمَةِ فَجِئْتَ إِلَى رَجُلٍ فَسَأَلْتَهُ فَوَ اللَّهِ مَا كَلَّمَكَ

One of them said to him, ‘We came to you and you are commander of the faithful. We asked you about the divorce of the slave girl. You went to a man and asked him. By Allah^-azwj! He did not even talk to you?’

فَقَالَ لَهُ عُمَرُ وَيْلَكَ أَ تَدْرِي مَنْ هَذَا هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ لَوْ أَنَّ السَّمَاوَاتِ وَ الْأَرْضَ وُضِعَتْ فِي كِفَّةٍ وَ وُضِعَ إِيمَانُ عَلِيٍّ فِي كِفَّةٍ لَرَجَحَ إِيمَانُ عَلِيٍّ.

Umar said to him, ‘Woe be to you! Do you know who this is? This is Ali^-asws Bin Abu Talib^-asws! I heard Rasool-Allah^-saww saying: ‘Even if the skies and the earth were placed in a hand and Eman of Ali^-asws (placed) in a hand, the Eman of Ali^-asws would outweigh!’’[9]

وَ رَوَاهُ مَصْقَلَةُ بْنُ عَبْدِ اللَّهِ الْعَبْدِيُ‏

إِنَّا رَوَيْنَا فِي الْحَدِيثِ خَبَراً		يَعْرِفُهُ سَائِرُ مَنْ كَانَ رَوَى‏
أَنَّ ابْنَ خَطَّابٍ أَتَاهُ رَجُلٌ‏		فَقَالَ كَمْ عِدَّةُ تَطْلِيقِ الْإِمَاءِ
فَقَالَ يَا حَيْدَرُ كَمْ تَطْلِيقَةً		لِلْأَمَةِ اذْكُرْهُ فَأَومَى الْمُرْتَضَى‏
بِإِصْبَعَيْهِ فَثَنَى الْوَجْهَ إِلَى‏		سَائِلِهِ قَالَ اثْنَتَانِ وَ انْثَنَى‏
قَالَ لَهُ تَعْرِفُ هَذَا قَالَ لَا		قَالَ لَهُ هَذَا عَلِيٌّ ذُو الْعُلَى

And it is reported by Masqala Bin Abdullah Al-Abdy (a poem) –  We have narrated in the Hadeeth, a report known to all who have transmitted it, that a man came to Ibn Al-Khattab and said, ‘What is the waiting period for the divorce of slave women?’ He said: ‘O Haydar! How many divorces for the slave woman? Tell us!’ Then Al-Murtaza^-asws gestured with two fingers, then he (Umar) turned his face to the questioner and said,  ‘Two’. Then he asked him, ‘Do you know who this is?’ He replied, ‘No’. He said to him, ‘This is Ali^-asws the possessor of exalted rank!’’[10]

10- ين، كتاب حسين بن سعيد و النوادر عَبْدُ اللَّهِ بْنُ بَحْرٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَتَزَوَّجُ امْرَأَةً فِي عِدَّتِهَا قَالَ يُفَرَّقُ بَيْنَهُمَا فَلَا تَحِلُّ لَهُ أَبَداً.

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

‘I asked Abu Abdullah^-asws about the man who marries a woman during her waiting period. He^-asws said: ‘There would be separation between the two. She will not be lawful for him, ever!’’[11]

11- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ الْمُطَلَّقَةَ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ يُفَرَّقُ بَيْنَهُمَا وَ لَا تَحِلُّ لَهُ أَبَداً وَ يَكُونُ لَهَا صَدَاقُهَا بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا أَوْ نِصْفُهُ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا.

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

‘From Abu Abdullah^-asws regarding the man who marries a divorced woman before she had completed her waiting period. He^-asws said: ‘There would be separation between the two and she will not be lawful for him, ever, and her dowry would be for her due to what she had legalised from her private parts, or half of it if he had not consummated the marriage with her’.[12]

12- ين، كتاب حسين بن سعيد و النوادر 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 تَحِلُّ لَهُ أَبَداً وَ الْمُحْرِمُ إِنْ تَزَوَّجَ وَ هُوَ يَعْلَمُ أَنَّهُ حَرَامٌ عَلَيْهِ- لَا تَحِلُّ لَهُ أَبَداً.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – 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 woman, when her husband curses her, is not lawful for him, ever; and the one who marries a woman during her waiting period while he knows, she is not lawful for him, ever; and the one who divorces with a divorce which is not permissible for him until she marries another husband, three times is not permissible for him, ever; and the one in Ihraam, if he marries while he knows that it is prohibited unto him, she is not lawful for him, ever!’’[13]

13- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْمَرْأَةُ يُتَوَفَّى عَنْهَا زَوْجُهَا فَتَضَعُ وَ تَتَزَوَّجُ قَبْلَ أَنْ تَبْلُغَ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Ibn Muskan, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullah^-asws, ‘The woman whose husband dies from her and she gives birth and marries before the reaching of four months and ten (days)’.

قَالَ إِنْ كَانَ الَّذِي تَزَوَّجَهَا دَخَلَ بِهَا لَمْ تَحِلَّ لَهُ وَ اعْتَدَّتْ مَا بَقِيَ عَلَيْهَا مِنَ الْأُولَى وَ عِدَّةً أُخْرَى مِنَ الْأَخِيرِ وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فُرِّقَ بَيْنَهَا وَ أَتَمَّتْ مَا بَقِيَ مِنْ عِدَّتِهَا وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ.

He^-asws said: ‘If the one who has married her has consummated the marriage with her, she is not lawful for him, and she will observe the remainder of the waiting period from the first (husband), and another waiting period from the other one; and if he had not consummated with her, there will be separation between her (and him), and she will complete whatever remains of her waiting period, and he would be a proposer from the proposers’.[14]

14- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَرَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ فِي عِدَّتِهَا ثُمَّ دَخَلَ بِهَا لَمْ تَحِلَّ لَهُ أَبَداً عَالِماً كَانَ أَوْ جَاهِلًا وَ إِنْ لَمْ يَدْخُلْ بِهَا حَلَّتْ لِلْجَاهِلِ وَ لَمْ تَحِلَّ لِلْآخَرِ.

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: ‘When the man marries the women during her waiting period, then he consummates the marriage with her, she is not lawful for him, ever, whenever he had known or was ignorant; and if he had not consummated the marriage with her, she would be lawful for the ignorant one and will not be lawful for the other (knower)’’.[15]

15- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ فِي عِدَّتِهَا بِجَهَالَةٍ أَ هِيَ مِمَّنْ لَا تَحِلُّ لَهُ أَبَداً

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj,

‘From Abu Ibrahim^-asws, he (the narrator) said, ‘I asked him^-asws about the man who marries the woman during her waiting period out of ignorance, ‘Is she from the one who is not lawful for him, ever?’

قَالَ قَالَ لَا أَمَّا إِذَا نَكَحَهَا بِجَهَالَةٍ فَلْيَتَزَوَّجْهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا وَ قَدْ تُعْذَرُ النَّاسُ فِي الْجَهَالَةِ بِمَا هُوَ أَعْظَمُ مِنْ ذَلِكَ

He (the narrator) said, ‘He^-asws said: ‘No! As for whether he married her out of ignorance, let him marry her after expiry of her waiting period, and the people are excused during the ignorance with what is more grievous than that!’

قُلْتُ بِأَيِّ الْجَهَالَتَيْنِ يُعْذَرُ أَ بِجَهَالَتِهِ أَنْ يَعْلَمَ أَنَّ ذَلِكَ مُحَرَّمٌ عَلَيْهِ أَوْ بِجَهَالَتِهِ بِأَنَّهَا فِي عِدَّتِهِ

I said, ‘By which of the two ignorance is he excused? Is it with his ignorance of knowing that is prohibited unto him, or with his ignorance that she is in her waiting period?’

فَقَالَ إِحْدَى الْجَهَالَتَيْنِ أَهْوَنُ‏ مِنَ الْأُخْرَى الْجَهَالَةُ بِأَنَّ اللَّهَ حَرَّمَ ذَلِكَ عَلَيْهِ وَ ذَلِكَ بِأَنَّهُ لَا يُعْذَرُ عَلَى الِاحْتِيَاطِ مَعَهَا

He^-asws said: ‘One of the two ignorances is weaker than the other, the ignorance that Allah^-azwj has Prohibited that upon him, and that is because there is no excuse upon the precaution with it’.

  فَقَالَ فَهُوَ فِي الْأُخْرَى مَعْذُورٌ

He said, ‘So he is excused in the other?’

 فَقَالَ نَعَمْ إِذَا انْقَضَتْ عِدَّتُهَا فَهُوَ مَعْذُورٌ فِي أَنْ يَتَزَوَّجَهَا

He^-asws said: ‘Yes. When her waiting period has expired, he is excused regarding his marrying her.

فَقُلْتُ وَ إِنْ كَانَ أَحَدُهُمَا مُتَعَمِّداً وَ الْآخَرُ يَجْهَلُ

I said, ‘And if one of them was deliberate and the other was ignorant?’

قَالَ الَّذِي تَعَمَّدَ لَا يَحِلُّ لَهُ أَنْ تَرْجِعَ إِلَيْهِ أَبَداً.

He^-asws said: ‘The one who is deliberate, it is not lawful for her to return to him, ever!’’[16]

16- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ يَمُوتُ زَوْجُهَا فَتَضَعُ وَ تَتَزَوَّجُ قَبْلَ أَنْ تَنْقَضِيَ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْراً

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

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the woman whose husband dies, and she gives birth, and she remarries before four months and ten (days) had expired for her.

قَالَ إِنْ كَانَ دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا ثُمَّ لَمْ تَحِلَّ لَهُ وَ اعْتَدَّتْ لِمَا بَقِيَ عَلَيْهَا مِنَ الْأَوَّلِ وَ اسْتَقْبَلَتْ عِدَّةً أُخْرَى مِنَ الْأَخِيرِ ثَلَاثَةَ قُرُوءٍ وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا وَ اعْتَدَّتْ مَا بَقِيَ عَلَيْهَا مِنَ الْأَوَّلِ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ.

He^-asws said: ‘If he had consummated the marriage with her, there would be separation between the two, then she will not be lawful for him, and she would observe the waiting period of whatever remains from the first (husband), and she will start another waiting period from the other of three menses-free periods; and if he had not consummate the marriage with her, there will be separation between the two and she would observe whatever remains upon her from the first (husband), and he would be a proposer from the proposers’’.[17]

17- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ يُفَرَّقُ بَيْنَهُمَا ثُمَّ لَا تَحِلُّ لَهُ أَبَداً إِنْ كَانَ فَعَلَ ذَلِكَ بِعِلْمٍ ثُمَّ وَاقَعَهَا وَ لَيْسَ الْعَالِمُ وَ الْجَاهِلُ فِي هَذَا سَوَاءً فِي الْإِثْمِ

The book of Haseen Bin Saeed, ‘Al Nawadir’ – Al Hassan Bin Mahboub, from Ibn Sinan,

‘From Abu Abdullah^-asws regarding the man who marries the woman before expiry of her waiting period. He^-asws said: ‘There would be separation between the two, then she will not be lawful for him, ever, if he had done that knowingly, then consummated the marriage with her; and the knower and the ignorant one are not the same in sinning regarding this!’

قَالَ وَ يَكُونُ لَهَا صَدَاقُهَا إِنْ كَانَ وَاقَعَهَا وَ إِنْ لَمْ يَكُنْ وَاقَعَهَا فَلَا شَيْ‏ءَ عَلَيْهِ لَهَا.

He^-asws said: ‘And her dowry would be for her if he had consummated with her, and if he had not consummated with her, there is nothing upon him, for her’’.[18]

18- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِيَّاكَ وَ الْمُطَلَّقَاتِ ثَلَاثاً فِي مَجْلِسٍ فَإِنَّهُنَّ ذَوَاتُ أَزْوَاجٍ.

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

‘From Abu Abdullah^-asws having said: ‘Beware of the women divorced thrice in one sitting, for these are with husbands!’’[19]

باب 83 ما يحرم بالزنا أو اللواط أو يكره و ما يوجب من الزنا فسخ النكاح‏

CHAPTER 83 – WHAT IS PROHIBITED DUE TO THE ADULTERY OR THE SODOMY, OR DISLIKED, AND WHAT IS OBLIGATED FROM THE ADULTERY ANNULMENT OF THE MARRIAGES

1- ب، قرب الإسناد ابْنُ رِئَابٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَرْأَةِ الْفَاجِرَةِ يَتَزَوَّجُهَا الرَّجُلُ الْمُسْلِمُ قَالَ نَعَمْ وَ مَا يَمْنَعُهُ وَ لَكِنْ إِذَا فَعَلَ فَلْيُحْصِنْ بَابَهُ مَخَافَةَ الْوَلَدِ.

(The book) ‘Qurb Al Isnaad’ – Ibn Ri’ab who said,

‘I asked Abu Abdullah^-asws about the immoral woman married by the Muslim man. He^-asws said: ‘Yes, and what prevents him? But, when he does so, let him protect his door fearing the child’’.[20]

2- فس، تفسير القمي قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ‏ ثُمَّ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ نِكَاحَ الزَّوَانِي فَقَالَ‏ الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً وَ الزَّانِيَةُ لا يَنْكِحُها إِلَّا زانٍ أَوْ مُشْرِكٌ وَ حُرِّمَ ذلِكَ عَلَى الْمُؤْمِنِينَ‏وَ هُوَ رَدٌّ عَلَى مَنْ يَسْتَحِلُّ التَّمَتُّعَ بِالزَّوَانِي وَ التَّزْوِيجَ بِهِنَّ وَ هُنَّ الْمَشْهُورَاتُ الْمَعْرُوفَاتُ فِي الدُّنْيَا- لَا يَقْدِرُ الرَّجُلُ عَلَى تَحْصِينِهِنَّ

(The book) ‘Tafseer Al Qummi’ –

Ali Bin Ibrahim said, ‘Then Allah^-azwj Mighty and Majestic Prohibited marrying the adulterers. He^-azwj Said: The adulterer cannot marry except and adulteress or a Polytheist woman, and the adulteress, none can marry her except an adulterer or a Polytheist man; and that is Prohibited unto the Momineen [24:3], and it is a rebuttal upon the one who legalises the enjoyment with the adulteresses and marrying them, and these are famous and well-known in the world. The man is not able upon their protection.

وَ نَزَلَتْ هَذِهِ الْآيَةُ فِي نِسَاءِ مَكَّةَ كُنَّ مُسْتَعْلِنَاتٍ بِالزِّنَا سَارَةَ وَ حَنْتَمَةَ وَ الرَّبَابَ وَ كُنَّ يُغَنِّينَ بِهِجَاءِ رَسُولِ اللَّهِ ص فَحَرَّمَ اللَّهُ نِكَاحَهُنَّ وَ جَرَتْ بَعْدَهُنَّ فِي النِّسَاءِ مِنْ أَمْثَالِهِنَ.

And this Verse was Revealed regarding the women of Makkah who had been open with the adultery – Sarah, and Hantamah, and Al-Rabbab, and they were singers with the satire of Rasool-Allah^-saww, Allah^-azwj Prohibited marrying them and after them it flowed in the women similar to them’’.[21]

3- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: قَرَأْتُ فِي كِتَابِ عَلِيٍّ ع أَنَّ الرَّجُلَ إِذَا تَزَوَّجَ بِالْمَرْأَةِ فَزَنَى قَبْلَ أَنْ يَدْخُلَ بِهَا لَمْ تَحِلَّ لَهُ لِأَنَّهُ زَانٍ وَ يُفَرَّقُ بَيْنَهُمَا وَ يُعْطِيهَا نِصْفَ الصَّدَاقِ.

(The book) ‘Ilal Al Sharaie’ – My father, from Muhammad Al Attar, and Ahmad Bin Idrees, both together from Ahmad, from Ahmad Bin Muhammad, from Muhammad Bin Yahya Al Khazzaz, from Talha Bin Zayd,

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘I saw in the book of Ali^-asws: ‘The man, when he marries the woman, and he commits adultery before consummating the marriage with her, she is not lawful for him because he is an adulterer, and there would be separation between the two and she would be given half the dowry’’.[22]

4- مَا حَدَّثَنِي بِهِ ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ فَضَالَةَ مَعاً عَنْ رِفَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَزْنِي قَبْلَ أَنْ يَدْخُلَ بِأَهْلِهِ أَ يُرْجَمُ

What is narrated to me with by Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al Husayn Bin Saeed, from Ibn Abu Umeyr and Fazalah, both together from Rifa’a who said,

‘I asked Abu Abdullah^-asws about the man who commits adultery before he consummates marriage with his wife, ‘Should he be stoned (to death)?’

قَالَ لَا

He^-asws said: ‘No’.

قُلْتُ أَ يُفَرَّقُ بَيْنَهُمَا إِذَا زَنَى قَبْلَ أَنْ يَدْخُلَ بِهَا

I said, ‘Would there be separation between the two when he has committed adultery before he had consummated with her?’

 قَالَ لَا

He^-asws said: ‘No’.

وَ زَادَ فِيهِ ابْنُ أَبِي عُمَيْرٍ وَ لَا يُحْصَنُ بِالْأَمَةِ.

And there is an addition in it by Ibn Umeyr: ‘Nor can he protect by the slave girl’’.[23]

5- ع، علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع‏ فِي الْمَرْأَةِ إِذَا زَنَتْ قَبْلَ أَنْ يَدْخُلَ بِهَا الزَّوْجُ قَالَ يُفَرَّقُ بَيْنَهُمَا وَ لَا صَدَاقَ لَهَا لِأَنَّ الْحَدَثَ كَانَ مِنْ قِبَلِهَا.

(The book) ‘Ilal Al Sharaie’ – From Ahmad Bin Idrees, from Abdullah Bin Muhammad Bin Isa, from his father, from Ibn Al Mugheira, from Al Sakuni,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from Ali^-asws regarding woman if she commits adultery before her husband consummates with her. He^-asws said: ‘There would be separation between the two, and there is no dowry for her because the event happened from her direction’’.[24]

6- ب، قرب الإسناد عَنْهُمَا عَنْ حَنَانٍ قَالَ: سَأَلَ أَبَا عَبْدِ اللَّهِ ع رَجُلٌ وَ أَنَا عِنْدَهُ فَقَالَ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي رَجُلٍ أَتَى امْرَأَةً سِفَاحاً أَ تَحِلُّ لَهُ ابْنَتُهَا نِكَاحاً

(The book) ‘Qurb Al Isnaad’ – From both of them, from Hanan who said,

‘A man asked Abu Abdullah^-asws while I was with him^-asws. He said, ‘May I be sacrificed for you^-asws! What are you^-asws saying regarding a man who comes to an immoral woman, is her daughter lawful for him to marry?’

 قَالَ نَعَمْ- لَا يُحَرِّمُ الْحَلَالَ الْحَرَامُ.

He^-asws said: ‘Yes, the prohibited act does not make the permissible to be prohibited’’.[25]

7 ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ زَنَى بِامْرَأَةٍ [بِامْرَأَتَيْنِ‏] أَ لَهُ أَنْ يَتَزَوَّجَ بِوَاحِدَةِ بِنْتَيْهَا [بِوَاحِدَةٍ مِنْهُمَا]

(The book) ‘Qurb Al Isnaad’ –

Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about a man who commits adultery with two women, ‘Is it lawful for him to marry one of their daughters?’

قَالَ نَعَمْ لَا يُحَرِّمُ حَلَالًا حَرَامٌ.

He^-asws said: ‘An unlawful act cannot make a lawful act unlawful’’.[26]

8- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ زَنَى بِامْرَأَةٍ هَلْ تَحِلُّ لِابْنِهِ أَنْ يَتَزَوَّجَهَا

And I asked him^-asws about a man who commits adultery with a woman, ‘Is she lawful for his son to marry her?’

قَالَ لَا.

He^-asws said: ‘No’’.[27]

9- سن، المحاسن ثو، ثواب الأعمال رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ لَعِبَ بِغُلَامٍ قَالَ إِذَا أَوْقَبَ لَنْ تَحِلَّ لَهُ أُخْتُهُ أَبَداً.

(The book) ‘Al Mahasin’, (and) ‘Sawab Al Amaal’ –

It is reported from Abu Abdullah^-asws regarding a man who pays with a boy. He^-asws said: ‘If he sodomises him, his sister will never be lawful for him!’’[28]

10- ضا، فقه الرضا عليه السلام‏ مَنْ ولع [وَلَجَ‏] بِالصَّبِيِّ لَمْ تَحِلَّ لَهُ أُخْتُهُ أَبَداً وَ لَا تَجُوزُ مُنَاكَحَةُ الزَّانِي وَ الزَّانِيَةِ حَتَّى تَظْهَرَ تَوْبَتُهُمَا فَإِنْ زَنَى رَجُلٌ بِعَمَّتِهِ أَوْ خَالَتِهِ حُرِّمَتْ عَلَيْهِ ابْنَتَاهُمَا أَنْ يَتَزَوَّجَهُمَا

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘One who sodomises the young boy, his sister will not be lawful for him; and it is not allowed to marry the adulterer and the adulteress until their repentance is apparent. If a man commits adultery with his paternal aunt or his maternal aunt, their daughters would be prohibited to him to marry them.

وَ مَنْ زَنَى بِذَاتِ بَعْلٍ مُحْصَناً كَانَ أَوْ غَيْرَ مُحْصَنٍ ثُمَّ طَلَّقَهَا زَوْجُهَا أَوْ مَاتَ عَنْهَا وَ أَرَادَ الَّذِي زَنَى بِهَا أَنْ يَتَزَوَّجَ بِهَا لَمْ تَحِلَّ لَهُ أَبَداً وَ يُقَالُ لِزَوْجِهَا يَوْمَ الْقِيَامَةِ خُذْ مِنْ حَسَنَاتِهِ مَا شِئْتَ.

And one who commits adultery with a married woman, whether he was married or unmarried, then her husband divorces her, or he dies from her, and the one who had committed adultery with her wants to be married to her, she is not lawful for him, ever, and it will be said to her husband on the Day of Qiyamah: ‘Take from her good deed whatever you like!’’[29]

11- ضا، فقه الرضا عليه السلام‏ مَنْ لَاطَ بِغُلَامٍ لَا تَحِلُّ لَهُ أُخْتُهُ فِي التَّزْوِيجِ أَبَداً وَ لَا ابْنَتُهُ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘One who commits sodomy with a young boy, his sister is not lawful for him in the marriage, ever, nor is his daughter’’.[30]

12- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ وَ أَحْمَدُ بْنُ مُحَمَّدٍ وَ عَبْدُ الْكَرِيمِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ فَجَرَ بِامْرَأَةٍ أَ تَحِلُّ لَهُ ابْنَتُهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr and Ahmad Bin Muhammad and Abdul Kareem, altogether from Muhammad Bin Abu Hamza, from Saeed Bin Yasaar who said,

‘I said to Abu Abdullah^-asws, ‘A man is immoral with a woman, is her daughter lawful for him?’

قَالَ نَعَمْ إِنَّ الْحَرَامَ لَا يُحَرِّمُ الْحَلَالَ.

He^-asws said: ‘Yes. The prohibited act does not prohibit the permissible’.[31]

13- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع جَالِساً فَدَخَلَ عَلَيْهِ رَجُلٌ فَسَأَلَهُ عَنِ الرَّجُلِ يَأْتِي الْمَرْأَةَ حَرَاماً أَ يَتَزَوَّجُهَا

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

‘I was seated in the presence of Abu Abdullah^-asws. A man entered to see him^-asws. He asked him^-asws about the man coming to the woman unlawfully, ‘Can he marry her?’

قَالَ نَعَمْ وَ أُمَّهَا وَ ابْنَتَهَا.

He^-asws said: ‘Yes, and her mother and her daughter’’.[32]

14- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع‏ أَنَّهُ سُئِلَ عَنْ رَجُلٍ يَفْجُرُ بِامْرَأَةٍ أَ يَتَزَوَّجُ ابْنَتَهَا

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

‘From one of the two (5^th or 6^th Imam^-asws), he^-asws was asked about a man who is immoral with a woman, ‘Can he marry her daughter?’

قَالَ لَا وَ لَكِنْ‏ إِذَا كَانَتْ عِنْدَهُ امْرَأَةٌ ثُمَّ فَجَرَ بِأُمِّهَا أَوْ أُخْتِهَا لَمْ تَحْرُمِ الَّتِي عِنْدَهُ.

He^-asws said: ‘No, but if there was a woman with him, then he is immoral with her mother or her sister, it does not make unlawful the one who is with him’’.[33]

15- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُصِيبُ أُخْتَ امْرَأَتِهِ حَرَاماً أَ يُحَرِّمُ ذَلِكَ عَلَيْهِ امْرَأَتَهُ

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

‘I asked Abu Abdullah^-asws about the man who attains a sister of his wife unlawfully, ‘Is his wife unlawful for him?’

قَالَ إِنَّ الْحَرَامَ لَا يُحَرِّمُ الْحَلَالَ.

He^-asws said: ‘The prohibited act does not make the permissible to be prohibited’’.[34]

16- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى عَنِ الْعِيصِ بْنِ الْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ بَاشَرَ امْرَأَةً وَ قَبَّلَ غَيْرَ أَنَّهُ لَمْ يُفْضِ إِلَيْهَا ثُمَّ تَزَوَّجَ ابْنَتَهَا فَقَالَ إِذَا لَمْ يَكُنْ أَفْضَى إِلَى الْأُمِّ فَلَا بَأْسَ وَ إِنْ كَانَ أَفْضَى إِلَيْهَا فَلَا يَتَزَوَّجُ ابْنَتَهَا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Yahya, from Al Ays Bin Al Qasim who said,

‘I asked Abu Abdullah^-asws about a man who hugs a woman and kisses, apart from that he does not go into her, then he marries her daughter. He^-asws said: ‘If he did not go into the mother, there is no problem, and if he had gone into her, he cannot marry her daughter’.[35]

17- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا فَجَرَ الرَّجُلُ بِامْرَأَةٍ لَمْ تَحِلَّ لَهُ ابْنَتُهَا أَبَداً وَ إِنْ كَانَ قَدْ تَزَوَّجَ ابْنَتَهَا قَبْلَ ذَلِكَ وَ لَمْ يَدْخُلْ بِهَا ثُمَّ فَجَرَ بِأُمِّهَا فَقَدْ فَسَدَ تَزْوِيجُهُ وَ إِنْ هُوَ تَزَوَّجَ ابْنَتَهَا وَ دَخَلَ بِهَا ثُمَّ فَجَرَ بِأُمِّهَا بَعْدَ مَا دَخَلَ بِابْنَتِهَا فَلَيْسَ يُفْسِدُ فُجُورُهُ بِأُمِّهَا نِكَاحَ ابْنَتِهَا إِذَا هُوَ دَخَلَ بِهَا وَ هُوَ قَوْلُهُ لَا يُفْسِدُ الْحَرَامُ الْحَلَالَ إِذَا كَانَ هَكَذَا.

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: ‘If the man is immoral with a woman, her daughter is not lawful for him, ever, and if he had married her daughter before that and had not consummated the marriage with her, he has spoilt his marriage; and if he had married her daughter and had consummated the marriage with her, then was immoral with her mother after having consummated the marriage with her daughter, his being immoral with her mother does not spoil the marriage of her daughter if he had consummated the marriage with her’. And it is his^-asws word: ‘The prohibited act does not corrupt the permissible’, when it was like this’.[36]

18- ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ زَنَى بِامْرَأَةٍ أَ يَتَزَوَّجُ ابْنَتَهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Saeed Bin Yasaar who said,

‘I asked Abu Abdullah^-asws about a man who commits adultery with a woman, ‘Can he marry her daughter?’

قَالَ نَعَمْ يَا سَعِيدُ إِنَّ الْحَرَامَ لَا يُفْسِدُ الْحَلَالَ.

He^-asws said: ‘Yes, O Saeed! The prohibited act does not spoil the permissible’’.[37]

19- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ زُرَارَةَ قَالَ: سُئِلَ أَبُو جَعْفَرٍ ع عَنْ رَجُلٍ كَانَتْ عِنْدَهُ امْرَأَةٌ فَزَنَى بِأُمِّهَا أَوِ ابْنَتِهَا أَوْ أُخْتِهَا فَقَالَ مَا حَرَّمَ حَرَامٌ قَطُّ حَلَالًا امْرَأَتُهُ حَلَالٌ لَهُ.

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

‘Abu Ja’far^-asws was asked about a man who had a wife with him. He commits adultery with her mother or her daughter or her sister. He^-asws said: ‘A prohibited act does not make a permissible to be prohibited at all! His wife is lawful for him’’.[38]

20- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُرَازِمٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ سُئِلَ عَنِ امْرَأَةٍ أَمَرَتِ ابْنَهَا فَوَقَعَ عَلَى جَارِيَةٍ لِأَبِيهِ قَالَ أَثِمَتْ وَ أَثِمَ ابْنُهَا وَ قَدْ سَأَلَنِي بَعْضُ هَؤُلَاءِ عَنْ هَذِهِ الْمَسْأَلَةِ فَقُلْتُ لَهُ أَنْ يُمْسِكَهَا إِنَ‏ الْحَرَامَ لَا يُفْسِدُ الْحَلَالَ.

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

‘I heard Abu Abdullah^-asws and he^-asws was asked about a woman whose son so he had marital relations with a slave girl of his father. He^-asws said: ‘She sinned and her son sinned, and one of them had asked me about this issue, so I^-asws said to him, ‘He can withhold her. The prohibited acts do not spoil (corrupt) the permissible’’.[39]

21- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع‏ أَنَّهُ قَالَ فِي رَجُلٍ زَنَى بِأُمِّ امْرَأَتِهِ أَوْ بِابْنَتِهَا أَوْ بِأُخْتِهَا فَقَالَ لَا يُحَرِّمُ ذَلِكَ عَلَيْهِ امْرَأَتَهُ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Abu Umeyr, from Umar Bin Uzina, from Zurara,

‘From Abu Ja’far^-asws, he^-asws said regarding a man who commits adultery with the mother of his wife, or with her daughter, or her sister. He^-asws said: ‘That wife is not prohibited unto him’.

ثُمَّ قَالَ مَا حَرَّمَ حَرَامٌ حَلَالًا قَطُّ.

Then said, ‘A prohibited act cannot make a lawful act as unlawful, at all!’’[40]

22- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ تَزَوَّجَ جَارِيَةً وَ دَخَلَ بِهَا ثُمَّ ابْتُلِيَ بِأُمِّهَا فَفَجَرَ بِهَا أَ تَحْرُمُ عَلَيْهِ امْرَأَتُهُ

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

‘From Abu Abdullah^-asws regarding a man who marries a slave girl and consummates with her, then he is affected by her mother, so he is immoral with her, Is his wife prohibited unto him?

قَالَ لَا إِنَّهُ لَا يُحَرِّمُ الْحَلَالَ الْحَرَامُ.

He^-asws said: ‘No. Surely, the prohibited act cannot make the permissible to be prohibited’.[41]

23- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع وَ أَنَا جَالِسٌ عَنْ رَجُلٍ نَالَ مِنْ جَارِيَةٍ فِي شَبَابِهِ ثُمَّ ارْتَدَعَ أَ يَتَزَوَّجُ ابْنَتَهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,

‘A man asked Abu Abdullah^-asws while I was seated, about a man attaining from a slave girl during his youth. Then he retracts, ‘Can he marry her daughter?’

فَقَالَ لَا

He^-asws said: ‘No’.

فَقَالَ إِنَّهُ لَمْ يَكُنْ أَفْضَى إِلَيْهَا إِنَّمَا كَانَ شَيْئاً دُونَ شَيْ‏ءٍ

He^-asws said: ‘He had not entered into her. But rather, it was something less than a thing.

قَالَ لَا يُصَدَّقُ وَ لَا كَرَامَةَ.

He^-asws said: ‘Neither will he be ratified nor is there prestige’.[42]

24- ين، كتاب حسين بن سعيد و النوادر حَكَى لِي ابْنُ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع أَوْ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ أَنَّ رَجُلًا فَجَرَ بِامْرَأَةٍ ثُمَّ تَابَا فَتَزَوَّجَهَا لَمْ يَكُنْ عَلَيْهِ مِنْ ذَلِكَ شَيْ‏ءٌ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr narrated to me from Abu Ayoub, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws or from Abu Abdullah^-asws having said: ‘If a man were to be immoral with a woman, then he repents so he marries her, there would not be anything upon him, from that’.[43]

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

25- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ كَانَ بَيْنَهُ وَ بَيْنَ امْرَأَةٍ فُجُورٌ أَ يَحِلُّ لَهُ أَنْ يَتَزَوَّجَ ابْنَتَهَا

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

‘From Abu Abdullah^-asws regarding a man, there was immorality between him and a woman, ‘Is it permissible for him to marry her daughter?’

قَالَ إِنْ كَانَتْ قُبْلَةٌ وَ شِبْهُهَا فَلْيَتَزَوَّجْ بِهَا هِيَ إِنْ شَاءَ أَوْ بِابْنَتِهَا.

He^-asws said: ‘If he had kissed and its like, he can marry her if he so desires, or with her daughter’.[44]

26- ين، كتاب حسين بن سعيد و النوادر رَوَى الْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ أَبَانٍ عَنْ مَنْصُورٍ مِثْلَ ذَلِكَ إِلَّا أَنَّهُ قَالَ فَإِنْ كَانَ جَامَعَهَا فَلَا يَتَزَوَّجِ ابْنَتَهَا وَ لْيَتَزَوَّجْهَا إِنْ شَاءَ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – It is reported by Al Qasim Bin Muhammad, from Aban, from Mansour –

‘Similar to that, except that he^-asws said: ‘If he had marital relations with her, he cannot marry her daughter, and (otherwise) he can marry her if he so desires’.

قَالَ وَ عَنِ الرَّجُلِ يُصِيبُ أُخْتَ امْرَأَتِهِ حَرَاماً أَ تَحْرُمُ عَلَيْهِ امْرَأَتُهُ

He (the narrator) said, ‘And about the man who attains a sister of his wife unlawfully, ‘Is his wife unlawful to him?’

فَقَالَ لَا.

He^-asws said: ‘No’’.[45]

27- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَيُّمَا رَجُلٍ فَجَرَ بِامْرَأَةٍ ثُمَّ بَدَا لَهُ أَنْ يَتَزَوَّجَهَا حَلَالًا فَأَوَّلُهُ سِفَاحٌ وَ آخِرُهُ نِكَاحٌ وَ مَثَلُهُ مَثَلُ النَّخْلَةِ أَصَابَ الرَّجُلُ مِنْ ثَمَرِهَا ثُمَّ اشْتَرَاهَا بَعْدُ حَلَالًا.

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

‘Abu Abdullah^-asws said: ‘Whichever man who is immoral with a woman, then there is a change of mind for him so he marries her lawfully. Its beginning is fornication and its end is marriage, and its example is an example of the date tree, a man who attains from its fruit then buys it afterwards lawfully’.[46]

28- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ مِثْلَهُ إِلَّا أَنَّهُ لَمْ يَذْكُرِ النَّخْلَةَ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim, from Ali, from Abu Baseer,

‘From Abu Abdullah^-asws, similar to it, except that he^-asws did not mention the date tree’’.[47]

29- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَمَّنْ زَنَى بِابْنَةِ امْرَأَتِهِ أَوْ بِأُخْتِهَا قَالَ لَا يُحَرِّمُ ذَلِكَ عَلَيْهِ امْرَأَتَهُ إِنَّ الْحَرَامَ لَا يُفْسِدُ الْحَلَالَ وَ لَا يُحَرِّمُهُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Hassan Bin Mahboub, from Ali Bin Riab, from Zurara who said,

‘I asked Abu Ja’far^-asws about the one who commits adultery with a daughter of his wife, or with her sister. He^-asws said: ‘That does not make his wife prohibited to him. The prohibited act cannot spoil the permissible, nor make it prohibited’.[48]

30- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ الْعَلَاءِ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَنِ الْخَبِيثَةِ يَتَزَوَّجُهَا الرَّجُلُ

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

‘From one of the two (5^th or 6^th Imam^-asws), he (the narrator) said, ‘I asked him^-asws about the wicked woman, ‘Can a man marry her?’

فَقَالَ لَا

He^-asws said: ‘No’.

وَ قَالَ إِنْ كَانَتْ لَهُ أَمَةً وَطِئَهَا إِنْ شَاءَ وَ لَا يَتَّخِذْهَا أُمَّ وَلَدٍ.

And he^-asws said: ‘If there was a slave girl for him, he can have marital relations with her if he so desires, and he cannot take her as a mother of children’.[49]

31- ين، كتاب حسين بن سعيد و النوادر حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنِ الْخَبِيثَةِ يَتَزَوَّجُهَا الرَّجُلُ

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

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I asked about the wicked woman, ‘Can the man marry her?’

قَالَ لَا.

He^-asws said: ‘No’’.[50]

32- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ رَأَى امْرَأَتَهُ تَزْنِي أَ يَصْلُحُ لَهُ أَنْ يُمْسِكَهَا

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

‘I asked Abu Abdullah^-asws about a man who saw his wife committing adultery, ‘Is it correct for him to keep her?’

قَالَ نَعَمْ إِنْ شَاءَ.

He^-asws said: ‘Yes, if he so desires’.[51]

33- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ تَعَالَى- الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً وَ الزَّانِيَةُ لا يَنْكِحُها إِلَّا زانٍ أَوْ مُشْرِكٌ‏

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ahmad Bin Muhammad, from Dawood Bin Sirhan, from Zurara who said,

‘I asked Abu Abdullah^-asws about Words of Allah^-azwj the Exalted: The adulterer cannot marry except and adulteress or a Polytheist woman, and the adulteress, none can marry her except an adulterer or a Polytheist man [24:3].

قَالَ هُنَّ نِسَاءٌ مَشْهُورَاتٌ بِالزِّنَا وَ رِجَالٌ مَشْهُورُونَ بِالزِّنَا شُهِرُوا بِهِ وَ عُرِفُوا وَ النَّاسُ الْيَوْمَ بِذَلِكَ الْمَنْزِلِ مَنْ أُقِيمَ عَلَيْهِ الْحَدُّ بِالزِّنَا وَ شُهِرَ بِهِ- لَا يَنْبَغِي لِأَحَدٍ أَنْ يُنْكِحَهُ حَتَّى يَعْرِفَ مِنْهُ تَوْبَةً.

He^-asws said: ‘These are women notorious with the adultery and men notorious with the adultery. They are notorious with it and recognised, and today the people with that are at the status of the one the legal penalty has been carried out upon for the adultery and he is known with it. It is not befitting for anyone that he marries him/her until the repentance is recognised from him/her’’.[52]

34- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى عَنِ ابْنِ مُسْكَانَ قَالَ حَدَّثَنِي عَمَّارٌ السَّابَاطِيُّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَرْأَةِ الْفَاجِرَةِ يَتَزَوَّجُهَا الرَّجُلُ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Yahya, from Ibn Muskan who said, ‘It is narrated to me by Al Sabaty who said,

‘I asked Abu Abdullah^-asws about the immoral woman, ‘Can the man marry her?’

 فَقَالَ لِي وَ مَا يَمْنَعُهُ وَ لَكِنْ إِذَا فَعَلَ فَلْيُحْصِنْ بَابَهُ.

He^-asws said to me: ‘And what prevents him? But, if he does so, let him protect his door!’’[53]

35- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي الرَّجُلِ يَتَزَوَّجُ الْجَارِيَةَ قَدْ وُلِدَتْ مِنَ الزِّنَا قَالَ لَا بَأْسَ وَ إِنْ تَنَزَّهَ عَنْ ذَلِكَ كَانَ أَحَبَّ إِلَيَ.

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

‘From Abu Abdullah^-asws regarding the man who marries the slave girl who was born from the adultery. He^-asws said: ‘There is no problem, and if he were to keep away from that, it would be more beloved to me^-asws’’.[54]

36- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ امْرَأَتِي لَا تَدْفَعُ يَدَ لَامِسٍ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Ali Bin Yaqteen, from Zurara,

‘From Abu Abdullah^-asws having said: ‘A man came to the Prophet^-saww. He said, ‘O Rasool-Allah^-saww! My wife does not repel a hand of the toucher!’

قَالَ طَلِّقْهَا

He^-saww said: ‘Divorce her!’

قَالَ يَا رَسُولَ اللَّهِ إِنِّي أُحِبُّهَا

He said, ‘O Rasool-Allah^-saww, I love her!’

قَالَ فَأَمْسِكْهَا.

He^-saww said: ‘So keep her!’[55]

37- ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَعَلِمَ بَعْدَ مَا تَزَوَّجَهَا أَنَّهَا كَانَتْ زَنَتْ قَالَ إِنْ شَاءَ أَخَذَ الصَّدَاقَ مِمَّنْ زَوَّجَهَا وَ لَهَا الصَّدَاقُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ إِنْ شَاءَ تَرَكَهَا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ali Bin Numan, from Muawiya Bib Wahb who said,

‘I asked Abu Abdullah^-asws about a man who marries a woman. He comes to know after having married her she had committed adultery. He^-asws said: ‘If he desires, he can take the dowry from the one who had got her married, and for her is the dowry due to her having legalised her private parts, and if he so desires, he can leave it’.[56]

38- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَشْتَرِي الْجَارِيَةَ قَدْ فَجَرَتْ أَ يَطَؤُهَا

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

‘From Abu Abdullah^-asws, he^-asws was asked about the man who buys a slave girl who had been immoral, ‘Can he have marital relations with her?’

قَالَ نَعَمْ إِنَّمَا كَانَ يَكْرَهُ النَّبِيُّ ص نِسْوَةً مِنْ أَهْلِ مَكَّةَ كُنَّ فِي الْجَاهِلِيَّةِ يُعْلِنَّ بِالزِّنَا فَأَنْزَلَ اللَّهُ‏ الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً وَ هِيَ الْمُؤَاجَرَاتُ الْمُعْلِنَاتُ بِالزِّنَا

He^-asws said: ‘Yes! But rather, the Prophet^-saww had abhorred the women from the people of Makkah being open with the adultery, so Allah^-azwj Revealed: The adulterer cannot marry except and adulteress or a Polytheist woman [24:3]. These are the rented women being open with adultery.

مِنْهُنَّ حَنْتَمَةُ وَ الرَّبَابُ وَ سَارَةُ الَّتِي كَانَ رَسُولُ اللَّهِ ص أَحَلَّ دَمَهَا يَوْمَ فَتْحِ مَكَّةَ مِنْ أَجْلِ أَنَّهَا كَانَتْ تَحُضُّ الْمُشْرِكِينَ عَلَى قِتَالِ النَّبِيِّ ص وَ كَانَ تَقُولُ لِأَحَدِهِمْ كَانَ أَبُوكَ يَفْعَلُ كَذَا وَ كَذَا وَ يَفْعَلُ كَذَا وَ كَذَا وَ أَنْتَ تَجْبُنُ عَنْ قِتَالِ مُحَمَّدٍ وَ تَدِينُ لَهُ

From these were Hantamah, and Al-Rabbab, and Sarah the one whose blood Rasool-Allah^-saww had legalised on the day of the conquest of Makkah for the reason that she used to urge the Polytheists upon battling the Prophet^-saww, and she was saying to one of them, ‘Your father had done such and such, and he did such and such, while you are cowardly from battling Muhammad^-saww and are submitting to him^-saww?’

فَنَهَى اللَّهُ أَنْ يُنْكَحَ امْرَأَةٌ مُسْتَعْلِنَةٌ بِالزِّنَا أَوْ يُنْكَحَ رَجُلٌ مُسْتَعْلِنٌ بِالزِّنَا قَدْ عُرِفَ ذَلِكَ مِنْهُ حَتَّى يُعْرَفَ مِنْهُ التَّوْبَةُ.

Allah^-azwj Prohibited marrying a woman being openly with the adultery, or a marrying a man who is open with the adultery, that being known from him, until the repentance is known from him’’.[57]

39- قَالَ: وَ سَأَلْتُهُ عَنِ الرَّجُلِ تَكُونُ لَهُ الْجَارِيَةُ وَلَدُ زِنًا عَلَيْهِ جُنَاحٌ أَنْ يَطَأَهَا

He said, ‘And I asked him^-asws about the man having the slave girl for him born of adultery, ‘Is there any offence upon him if he were to have marital relations with her?’

 قَالَ لَا وَ إِنْ تَنَزَّهَ عَنْ ذَلِكَ كَانَ أَحَبَّ إِلَيَ.

He^-asws said: ‘No, and if he were to keep away from that, it would be more beloved to me^-asws!’’[58]

40- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ أَخْبَرَنِي مَنْ سَمِعَ أَبَا جَعْفَرٍ ع‏ قَالَ فِي الْمَرْأَةِ الْفَاجِرَةِ الَّتِي قَدْ عُرِفَ فُجُورُهَا أَ يَتَزَوَّجُهَا الرَّجُلُ

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

‘He informed me, the one who heard Abu Ja’far^-asws. He said regarding the immoral woman whose immorality is known, ‘Can the man marry her?’

قَالَ وَ مَا يَمْنَعُهُ وَ لَكِنْ إِذَا فَعَلَ فَلْيُحْصِنْ بَابَهُ.

He^-asws said: ‘And what prevents him? But, if he does so, let him protect his door!’’[59]

41- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ اللَّخْنَاءِ الْفَاجِرَةِ أَ تَحِلُّ لِلرَّجُلِ أَنْ يَتَمَتَّعَ بِهَا يَوْماً أَوْ أَكْثَرَ

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

‘From Abu Al Hassan^-asws, he (the narrator) said, ‘I asked him^-asws about the woman who is foul-mouthed, immoral, ‘Is she permissible for a man that he does Mut’ah with her for a day or more?’

 فَقَالَ إِذَا كَانَتْ مَشْهُورَةً بِالزِّنَا فَلَا يَنْكِحُهَا وَ لَا يَتَمَتَّعُ مِنْهَا.

He^-asws said: ‘If she was notorious with the adultery, he can neither marry her nor do Mut’ah with her!’’[60]

42- ضا، فقه الرضا عليه السلام‏ وَ أَمَّا قَوْلُهُ‏ الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً الْآيَةَ قَالَ أَرَادَ فِي الْحَضَرِ فَإِنْ غَابَ تَزَوَّجَ حَيْثُ شَاءَ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘And as for His^-azwj Words: The adulterer cannot marry except and adulteress or a Polytheist woman [24:3] – the Verse. He^-asws said: ‘The intended is during the residence. If he is absent (travelling), he can marry wherever he so desires to’’.[61]

43– تَفْسِيرُ النُّعْمَانِيِّ، بِالْإِسْنَادِ الْمُتَقَدِّمِ فِي كِتَابِ الْقُرْآنِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ فِي قَوْلِهِ سُبْحَانَهُ‏ الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً وَ الزَّانِيَةُ لا يَنْكِحُها إِلَّا زانٍ أَوْ مُشْرِكٌ وَ حُرِّمَ ذلِكَ عَلَى الْمُؤْمِنِينَ‏

(The book) Tafseer Al Numani’ – By the previous chain in the book of Quran,

‘From Amir Al-Momineen^-asws regarding Words of the Glorious: The adulterer cannot marry except and adulteress or a Polytheist woman, and the adulteress, none can marry her except an adulterer or a Polytheist man; and that is Prohibited unto the Momineen [24:3].

 نَزَلَتْ هَذِهِ الْآيَةُ فِي نِسَاءٍ كُنَّ بِمَكَّةَ مَعْرُوفَاتٍ بِالزِّنَا مِنْهُمْ سَارَةُ وَ حَنْتَمَةُ وَ رَبَابُ حَرَّمَ اللَّهُ تَعَالَى نِكَاحَهُنَّ فَالْآيَةُ جَارِيَةٌ فِي كُلِّ مَنْ كَانَ مِنَ النِّسَاءِ مِثْلَهُنَ.

This Verse was Revealed regarding women who were at Makkah, notorious for the adultery. From them were Sarah, and Hantama, and Rabbab. Allah^-azwj the Exalted marrying them. So the Verse flowed in every one from the women who are similar to them’’.[62]

44- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع‏ إِذَا زَنَى الرَّجُلُ بِأُمِّ امْرَأَتِهِ حَرُمَتْ عَلَيْهِ امْرَأَتُهُ وَ أُمُّهَا.

(The book) ‘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 commits adultery with the mother of his wife, his wife and her mother are prohibited unto him!’’[63]

45- وَ بِهَذَا الْإِسْنَادِ قَالَ: قَالَ رَجُلٌ لِعَلِيٍّ ع إِذَا زَنَى الرَّجُلُ بِالْمَرْأَةِ ثُمَّ أَرَادَ أَنْ يَتَزَوَّجَهَا

And by this chain,

‘He^-asws said: ‘A man said to Ali^-asws, ‘If the man commits adultery with the woman, then he wants to marry her?’

 فَقَالَ لَا بَأْسَ إِذَا تَابَا

He^-asws said: ‘There is no problem if they both repent’.

فَقِيلَ هَذَا الرَّجُلُ يَعْلَمُ تَوْبَةَ نَفْسِهِ‏ فَكَيْفَ يَعْلَمُ تَوْبَةَ الْمَرْأَةِ

It was said, ‘This man, he knows his own repentance, but how would he know repentance of the woman?’

  فَقَالَ يَدْعُوهَا إِلَى الْفُجُورِ فَإِنْ أَبَتْ فَقَدْ تَابَتْ وَ إِنْ أَجَابَتْ حَرُمَ نِكَاحُهَا.

He^-asws said: ‘He calls her to the immorality. If she refuses, she has repented, and if she responds, marrying her is prohibited’.[64]

باب 84 أحكام المهاجرات‏

CHAPTER 84 – RULINGS OF THE EMIGRATING WOMEN

1- فس، تفسير القمي قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ‏ فِي قَوْلِهِ تَعَالَى‏ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا جاءَكُمُ الْمُؤْمِناتُ مُهاجِراتٍ فَامْتَحِنُوهُنَّ اللَّهُ أَعْلَمُ بِإِيمانِهِنَّ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِناتٍ فَلا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ قَالَ إِذَا لَحِقَتِ امْرَأَةٌ مِنَ الْمُشْرِكِينَ بِالْمُسْلِمِينَ تُمْتَحَنُ بِأَنْ تَحْلِفَ بِاللَّهِ أَنَّهُ لَمْ يَحْمِلْهَا عَلَى اللُّحُوقِ بِالْمُسْلِمِينَ بُغْضٌ لِزَوْجِهَا الْكَافِرِ وَ لَا حُبٌّ لِأَحَدٍ مِنَ الْمُسْلِمِينَ وَ إِنَّمَا حَمَلَهَا عَلَى ذَلِكَ الْإِسْلَامُ وَ إِذَا حَلَفَ ذَلِكَ قُبِلَ إِسْلَامُهَا-ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ- فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِناتٍ فَلا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ- لا هُنَّ حِلٌّ لَهُمْ وَ لا هُمْ يَحِلُّونَ لَهُنَّ وَ آتُوهُمْ ما أَنْفَقُوا يَعْنِي يَرُدُّ الْمُسْلِمُ عَلَى زَوْجِهَا الْكَافِرِ صَدَاقَهَا ثُمَّ يَتَزَوَّجُهَا الْمُسْلِمُ وَ هُوَ قَوْلُهُ- وَ لا جُناحَ عَلَيْكُمْ أَنْ تَنْكِحُوهُنَّ إِذا آتَيْتُمُوهُنَّ أُجُورَهُنَ‏.(opinion)

وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ وَ لا تُمْسِكُوا بِعِصَمِ الْكَوافِرِ يَقُولُ مَنْ كَانَتْ عِنْدَهُ امْرَأَةٌ كَافِرَةٌ يَعْنِي عَلَى غَيْرِ مِلَّةِ الْإِسْلَامِ وَ هُوَ عَلَى مِلَّةِ الْإِسْلَامِ فَلْيَعْرِضْ عَلَيْهَا الْإِسْلَامَ فَإِنْ قَبِلَتْ فَهِيَ امْرَأَتُهُ وَ إِلَّا فَهِيَ بَرِيَّةٌ مِنْهُ فَنَهَاهُ اللَّهُ أَنْ يُمْسِكَ بِعِصَمِهَا.

(The book) ‘Tafseer Al Qummi’ – ‘And in a report by Abu Al Jaroud,

‘From Abu Ja’far^-asws regarding His^-azwj Words: and do not hold on to the ties of marriage of the Kafir women [60:10], he^-asws said: ‘One who had a Kafir wife with him, meaning being upon other than the religion of Islam while he was upon the religion of Islam, let him present Islam to her. If she accepts, she is his wife, or else she is free from him, for Allah^-azwj has Forbidden to hold on to her tie (of marriage)’’.[65]

 وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ‏ فِي قَوْلِهِ‏ وَ سْئَلُوا ما أَنْفَقْتُمْ‏ يَعْنِي إِذَا لَحِقَتِ امْرَأَةٌ مِنَ الْمُسْلِمِينَ بِالْكُفَّارِ فَعَلَى الْكَافِرِ أَنْ يَرُدَّ عَلَى الْمُسْلِمِ صَدَاقَهَا فَإِنْ لَمْ يَفْعَلِ‏ الْكَافِرُ وَ غَنِمَ الْمُسْلِمُونَ غَنِيمَةً أُخِذَ مِنْهَا قَبْلَ الْقِسْمَةِ صَدَاقُ الْمَرْأَةِ اللَّاحِقَةِ بِالْكُفَّارِ وَ قَالَ فِي قَوْلِهِ- وَ إِنْ فاتَكُمْ شَيْ‏ءٌ مِنْ أَزْواجِكُمْ إِلَى الْكُفَّارِ فَعاقَبْتُمْ‏ يَقُولُ يَلْحَقْنَ بِالْكُفَّارِ الَّذِينَ لَا عَهْدَ بَيْنَكُمْ وَ بَيْنَهُمْ فَأَصَبْتُمْ غَنِيمَةً- فَآتُوا الَّذِينَ ذَهَبَتْ أَزْواجُهُمْ مِثْلَ ما أَنْفَقُوا وَ اتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِهِ مُؤْمِنُونَ‏ قَالَ وَ كَانَ سَبَبُ نُزُولِ ذَلِكَ أَنَّ عُمَرَ بْنَ الْخَطَّابِ كَانَتْ عِنْدَهُ قَاطِبَةُ بِنْتُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ فَكَرِهَتِ الْهِجْرَةَ مَعَهُ وَ أَقَامَتْ مَعَ الْمُشْرِكِينَ فَنَكَحَهَا مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ فَأَمَرَ اللَّهُ رَسُولَهُ أَنْ يُعْطِيَ عُمَرَ مِثْلَ صَدَاقِهَا. (opinion)

وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ وَ إِنْ فاتَكُمْ شَيْ‏ءٌ مِنْ أَزْواجِكُمْ‏ فَلَحِقْنَ بِالْكُفَّارِ مِنْ أَهْلِ عَهْدِكُمْ فَاسْأَلُوهُمْ صَدَاقَهَا وَ إِنْ لَحِقْنَ بِكُمْ مِنْ نِسَائِهِمْ شَيْ‏ءٌ فَأَعْطُوهُمْ صَدَاقَهَا- ذلِكُمْ حُكْمُ اللَّهِ يَحْكُمُ بَيْنَكُمْ.

And in a report by Abu Al Jaroud,

‘From Abu Ja’far^-asws: And if from your wives, anything is lost from you [60:11], so she joins with the Kafirs, from the people of your pact, ask them for their dowries, and if something from their women join with you, then give them their dowries, that is the Judgment of Allah^-azwj He^-azwj has Judged between you’’.[66]

2- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنْ صَالِحِ بْنِ سَعِيدٍ وَ غَيْرِهِ مِنْ أَصْحَابِ يُونُسَ عَنْ يُونُسَ عَنْ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ رَجُلٌ لَحِقَتِ امْرَأَتُهُ بِالْكُفَّارِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ- وَ إِنْ فاتَكُمْ شَيْ‏ءٌ مِنْ أَزْواجِكُمْ إِلَى الْكُفَّارِ فَعاقَبْتُمْ فَآتُوا الَّذِينَ ذَهَبَتْ أَزْواجُهُمْ مِثْلَ ما أَنْفَقُوا مَا مَعْنَى الْعُقُوبَةِ هَاهُنَا

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Salih Bin Saeed, and someone else from the companions of Yunus, from his companions,

‘From Abu Ja’far^-asws and Abu Abdullah^-asws, he (the narrator) said, ‘I said, ‘A man met his wife being with the Kafirs, and Allah^-azwj Mighty and Majestic has Said in His^-azwj Book: And if from your wives, anything is lost from you to the Kafirs, then you marry successively, so give those whose wives had gone away the like of what they had spent [60:11]. What is the meaning of ‘successively’ over here?’

قَالَ إِنَّ الَّذِي ذَهَبَتِ امْرَأَتُهُ فَعَاقَبَ عَلَى امْرَأَةٍ أُخْرَى غَيْرِهَا يَعْنِي تَزَوَّجَهَا بِعَقِبٍ فَإِذَا هُوَ تَزَوَّجَ امْرَأَةً أُخْرَى غَيْرَهَا فَعَلَى الْإِمَامِ أَنْ يُعْطِيَهُ مَهْرَ امْرَأَتِهِ الذَّاهِبَةِ

He^-asws said: ‘The one whose wife has gone, so he follows-up with another wife other than her, meaning he marries her as a follow-up. When he marries another woman other than her, it is upon the Imam^-asws that he^-asws gives him the dowry of his wife who had gone’.

فَسَأَلْتُهُ فَكَيْفَ صَارَة الْمُؤْمِنُونَ يَرُدُّونَ عَلَى زَوْجِهَا الْمَهْرَ بِغَيْرِ فِعْلٍ مِنْهُمْ فِي ذَهَابِهَا وَ عَلَى الْمُؤْمِنِينَ أَنْ يَرُدُّوا عَلَى زَوْجِهَا مَا أَنْفَقَ عَلَيْهَا مِمَّا يُصِيبُ الْمُؤْمِنُونَ  

I asked him^-asws, ‘How did it become such that the believers have to return the dowry to her husband without any action from them regarding her going away, and it is upon the believers that they have to return to her husband what he had spent upon her, from what is the share of the believers?’

قَالَ يَرُدُّ الْإِمَامُ عَلَيْهِ أَصَابُوا مِنَ الْكُفَّارِ أَوْ لَمْ يُصِيبُوا لِأَنَّ عَلَى الْإِمَامِ أَنْ يَجْبُرَ حَاجَتَهُ مِنْ تَحْتِ يَدِهِ وَ إِنْ حَضَرَتِ الْقِسْمَةُ فَلَهُ أَنْ يَسُدَّ كُلَّ نَائِبَةٍ تَنُوبُهُ قَبْلَ الْقِسْمَةِ وَ إِنْ بَقِيَ بَعْدَ ذَلِكَ شَيْ‏ءٌ قَسَمَهُ بَيْنَهُمْ وَ إِنْ لَمْ يَبْقَ لَهُمْ شَيْ‏ءٌ فَلَا شَيْ‏ءَ لَهُمْ.

He^-asws said: ‘The Imam^-asws will return to him, whether they have attained from the Kafirs or not attained, because it is upon the Imam^-asws that he mends his need from under his^-asws hand, and if the distribution (of war booty) presents, for him^-asws is to block every need from his needs before the distribution, and if something remains after that, it is distributed between them, and if there does not remain anything for them, there is nothing for them’’.[67]

باب 85 ما يحرم بالمصاهرة أو يكره و ما هو بمنزلة المصاهرة

CHAPTER 85 – WHAT KINSHIP BY MARRIAGE IS PROHIBITED OR DISLIKED, AND WHAT IS AT THE STATUS OF THE KINSHIP BY MARRIAGE

1- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ مُتْعَةً أَ يَحِلُّ لَهُ أَنْ يَتَزَوَّجَ أُخْتَهَا مُتْعَةً

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

‘From Al-Reza^-asws, he (the narrator) said, ‘I asked him^-asws about the man who marries the woman in Mut’ah, ‘Is it permissible for him to marry her sister in Mut’ah?’

قَالَ لَا.

He^-asws said: ‘No’’.[68]

2- وَ سَأَلْتُهُ عَنْ رَجُلٍ يَكُونُ عِنْدَهُ امْرَأَةٌ أَ يَحِلُّ لَهُ أَنْ يَتَزَوَّجَ ابْنَتَهَا بَتَاتاً

And I asked him^-asws about a man having to have a wife with him, ‘Is it permissible for him to marry her daughter at all?’

قَالَ لَا.

He^-asws said: ‘No’’.[69]

3- وَ سَأَلْتُهُ عَنْ رَجُلٍ تَكُونُ عِنْدَهُ امْرَأَةٌ أَ يَحِلُّ لَهُ أَنْ يَتَزَوَّجَ أُخْتَهَا مُتْعَةً

And I asked him^-asws about a man having a wife with him, ‘Is it permissible for him to marry her sister in Mut’ah?’

قَالَ لَا

He^-asws said: ‘No’.

قُلْتُ فَإِنَّ زُرَارَةَ حَكَى عَنْ أَبِي جَعْفَرٍ ع إِنَّمَا هُنَّ مِثْلُ الْإِمَاءِ يُتَزَوَّجُ مِنْهُنَّ مَا شَاءَ

I said, ‘But Zurara has narrated from Abu Ja’far^-asws: ‘But rather these are like the slave girls, he can marry from them whatever he so desires to’!’

  فَقَالَ هِيَ مِنَ الْأَرْبَعِ.

He^-asws said: ‘She is from the four’’.[70]

4- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ حَمْدَانَ بْنِ الْحُسَيْنِ عَنِ الْحُسَيْنِ بْنِ الْوَلِيدِ عَنْ مَرْوَانَ بْنِ دِينَارٍ قَالَ: قُلْتُ لِأَبِي إِبْرَاهِيمَ ع لِأَيِّ عِلَّةٍ لَا يَجُوزُ لِلرَّجُلِ أَنْ يَجْمَعَ بَيْنَ الْأُخْتَيْنِ

(The book) ‘Ilal Al Sharaie’ – Ali Bin Hatim, from Al Qasim Bin Muhammad, from Hamdan Bin Al-Husayn, from Al-Husayn Bin Al Waleed, from Marwan Bin Dinar who said,

‘I said to Abu Ibrahim (Al-Kazim^-asws), ‘For which reason, it is not allowed for the man to gather between the two sisters (in marriage)?’

فَقَالَ لِتَحْصِينِ الْإِسْلَامِ وَ سَائِرُ الْأَدْيَانِ يَرَى ذَلِكَ.

He^-asws said: ‘For the protection of Islam and the rest of the religions view that’’.[71]

5- ب، قرب الإسناد مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ الْأَوَّلِ قَالَ: كَتَبْتُ إِلَيْهِ أَسْأَلُهُ عَنْ هَذِهِ الْمَسْأَلَةِ وَ عَرَفْتُ خَطَّهُ عَنْ أُمِّ وَلَدٍ لِرَجُلٍ كَانَ أَبُو الرَّجُلِ وَهَبَهَا لَهُ فَوَلَدَتْ مِنْهُ أَوْلَاداً فَقَالَتْ لَهُ بَعْدَ ذَلِكَ إِنَّ أَبَاكَ قَدْ كَانَ وَطِئَنِي قَبْلَ أَنْ يَهَبَنِي‏

(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Al-Husayn, from Usman Bin Isa,

‘From Abu Al-Hassan^-asws the 1^st, he (the narrator) said, ‘I wrote to him^-asws asking him^-asws about this issue, and I recognised his^-asws handwriting, about a mother of children of a man, the father of the man had gifted her to him. She gave birth to children from him. After that, she said to him, ‘Your father had marital relations with me before he gifted me!’

قَالَ لَا تُصَدَّقُ إِنَّمَا تَفِرُّ مِنْ سُوءِ خُلُقٍ.

He^-asws said: ‘She will not be ratified! But rather, she is fleeing from evil manners’’.[72]

5- ب، قرب الإسناد الْحَسَنُ بْنُ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ: وَهَبَ رَجُلٌ جَارِيَةً لِابْنِهِ فَوَلَدَتْ مِنْهُ أَوْلَاداً فَقَالَتِ الْجَارِيَةُ بَعْدَ ذَلِكَ قَدْ كَانَ أَبُوكَ وَطِئَنِي قَبْلَ أَنْ يَهَبَنِي لَكَ

(The book) ‘Qurb Al Isnaad’ – Al-Hassan Bin Ali Bin Al Numan, from Usman Bin Isa who said,

‘A man gifted a slave girl to his son. She gave birth to a child from him. The slave girl said after that, ‘Your father had marital relations with me before he gifted me to you’.

فَسُئِلَ أَبُو الْحَسَنِ ع عَنْهَا فَقَالَ لَا تُصَدَّقُ إِنَّمَا تَفِرُّ مِنْ سُوءِ خُلُقِهِ

Abu Al-Hassan^-asws was asked about it. He^-asws said: ‘She will not be ratified. But rather, she is fleeing from his evil matters!’

فَقِيلَ ذَلِكَ لِلْجَارِيَةِ فَقَالَتْ صَدَقَ وَ اللَّهِ مَا هَرَبْتُ إِلَّا مِنْ سُوءِ خُلُقِهِ.

That was said to the slave girl. She said, ‘He^-asws spoke the truth, by Allah^-azwj! I was not fleeing except from his evil manners’’.[73]

6- ب، قرب الإسناد مُحَمَّدُ بْنُ الْفُضَيْلِ قَالَ: كُنْتُ عِنْدَ الرِّضَا ع فَسَأَلَهُ صَفْوَانُ بْنُ يَحْيَى عَنْ رَجُلٍ تَزَوَّجَ ابْنَةَ رَجُلٍ وَ لِلرَّجُلِ امْرَأَةٌ وَ أُمُّ وَلَدٍ فَمَاتَ أَبُو الْجَارِيَةِ يَحِلُّ لِلرَّجُلِ أَنْ يَتَزَوَّجَ امْرَأَتَهُ وَ أُمَّ وَلَدِهِ

(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Al Fuzeyl who said,

‘I was in the presence of Al-Reza^-asws. Safwan Bin Yahya asked him^-asws about a man who married a daughter of a man, and for the man is a wife and mother of children. The father of the slave girl dies. Is it permissible for the man to marry his wife or mother of his children?’

قَالَ لَا بَأْسَ.

He^-asws said: ‘No problem’’.[74]

7- ج، الإحتجاج‏ كَتَبَ الْحِمْيَرِيُّ إِلَى الْحُجَّةِ ع هَلْ يَجُوزُ لِلرَّجُلِ أَنْ يَتَزَوَّجَ ابْنَةَ زَوْجَتِهِ

(The book) ‘Al Ihtijaj’ –

‘Al-Himeyri wrote to Al-Hujjat (12^th Imam^-ajfj), ‘Is it allowed for the man to marry a daughter of his wife?’

فَأَجَابَ إِنْ كَانَتْ رُبِّيَتْ فِي حَجْرِهِ فَلَا يَجُوزُ وَ إِنْ لَمْ تَكُنْ رُبِّيَتْ فِي حَجْرِهِ وَ كَانَتْ أُمُّهَا مِنْ غَيْرِ عِيَالِهِ فَقَدْ رُوِيَ أَنَّهُ جَائِزٌ

He^-ajfj wrote: ‘If she has been nourished in his lap, it is not allowed, and if she had not been nourished in his lap, and her mother was from other than his dependants, it has been reported that it is allowed’.

وَ سُئِلَ هَلْ يَجُوزُ أَنْ يَتَزَوَّجَ بِنْتَ ابْنَةِ امْرَأَةٍ ثُمَّ يَتَزَوَّجُ جَدَّتَهَا بَعْدَ ذَلِكَ أَمْ لَا

And he asked, ‘Is it allowed for him to marry a daughter of a daughter of a woman, then he marries her grandmother after that, or not?’

فَأَجَابَ قَدْ نُهِيَ عَنْ ذَلِكَ.

He^-ajfj answered: ‘It has been prohibited from that’’.[75]

8- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ يَتَزَوَّجُ أُمَّ وَلَدِ أَبِيهَا فَقَالَ لَا بَأْسَ بِذَلِكَ

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

‘I asked Al-Reza^-asws about the man who marries the woman and had married a mother of children of her father. He^-asws said: ‘There is no problem with that!’

فَقُلْتُ لَهُ قَدْ بَلَغَنَا عَنْ أَبِيكَ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع تَزَوَّجَ ابْنَةً لِلْحَسَنِ وَ أُمَّ وَلَدٍ لِلْحَسَنِ وَ لَكِنَّ رَجُلًا سَأَلَنِي أَنْ أَسْأَلَكَ عَنْهَا

I said to him^-asws, ‘It has reached us from your^-asws father^-asws that Ali^-asws  Bin Al-Husayn^-asws married a daughter of Al-Hassan^-asws, and mother of children of Al-Hassan^-asws, but a man has asked me to ask you^-asws about it’.

فَقَالَ لَيْسَ هُوَ هَكَذَا إِنَّمَا تَزَوَّجَ عَلِيُّ بْنُ الْحُسَيْنِ ابْنَةً لِلْحَسَنِ وَ أُمَّ وَلَدٍ لِعَلِيِّ بْنِ الْحُسَيْنِ الْمَقْتُولِ عِنْدَكُمْ فَكُتِبَ بِذَلِكَ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ لِيُعَابَ بِهِ عَلِيُّ بْنُ الْحُسَيْنِ ع فَلَمَّا قَرَأَ الْكِتَابَ قَالَ إِنَّ عَلِيَ‏ بْنَ الْحُسَيْنِ لَيَضَعُ نَفْسَهُ وَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَيَرْفَعُهُ.

He^-asws said: ‘It isn’t like that! But rather, Ali^-asws Bin Al-Husayn^-asws had married a daughter of Al-Hassan^-asws, but (not) the mother of Ali^-asws Bin Al-Husayn^-asws (as she) was killed with you all! It was written with that to Abdul Malik Bin Marwan in order to fault Ali^-asws Bin Al-Husayn^-asws with. When he read the letter, he said, ‘Ali^-asws Bin Al-Husayn^-asws drops himself^-asws, and Allah^-azwj Blessed and Exalted Raises him^-asws!’’[76]

9- ب، قرب الإسناد ابْنُ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الْمَرْأَةِ تَقْبَلُهَا الْقَابِلَةُ فَتَلِدُ الْغُلَامَ يَحِلُّ لِلْغُلَامِ أَنْ يَتَزَوَّجَ قَابِلَةَ أُمِّهِ

(The book) ‘Qurb al Isnaad’ – Ibn Abu Al Khattab, from Al Baanty who said,

‘I asked Al-Reza^-asws about the woman, the midwife looked after her. She gave birth to a boy. ‘Is it permissible for the boy to marry the midwife of his mother?’

 قَالَ سُبْحَانَ اللَّهِ وَ مَا يَحْرُمُ عَلَيْهِ مِنْ ذَلِكَ.

He^-asws said: ‘Glory be to Allah^-azwj, and what is prohibited unto him from that?’’[77]

10 ع، علل الشرائع عَلِيُّ بْنُ أَحْمَدَ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ عَنِ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّمَا نَهَى رَسُولُ اللَّهِ ص عَنْ تَزْوِيجِ الْمَرْأَةِ عَلَى عَمَّتِهَا وَ خَالَتِهَا إِجْلَالًا لِلْعَمَّةِ وَ الْخَالَةِ فَإِذَا أَذِنَتْ فِي ذَلِكَ فَلَا بَأْسَ.

(The book) ‘Ilal Al Sharaie’ – Ali Bin Ahmad, from Al Asady, from Al Barmakky, from Ali Bin Al Abbas, from Abdul Rahman Bin Muhammad, from Al Khazzaz, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having said: ‘But rather, Rasool-Allah^-saww prohibited from marrying the woman upon her paternal aunt and her maternal aunt, in reverence of the paternal aunt and the maternal aunt. When she permits regarding that, there is no problem.[78]

11- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا تُنْكَحُ ابْنَةُ الْأَخِ وَ لَا ابْنَةُ الْأُخْتِ عَلَى عَمَّتِهَا وَ لَا عَلَى خَالَتِهَا وَ تُنْكَحُ الْعَمَّةُ وَ الْخَالَةُ عَلَى ابْنَةِ الْأَخِ وَ الْأُخْتِ بِغَيْرِ إِذْنِهِمَا.

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Isa, from Ibn Fazzal, from Ibn Bukeyr, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having said: ‘You cannot marry a daughter of the brother, nor daughter of the sister upon her paternal aunt nor upon her maternal aunt, while the paternal aunt and the maternal aunt can be married upon a daughter of the brother without her permission’.[79]

12- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ تُزُوِّجَ عَلَى عَمَّتِهَا وَ خَالَتِهَا قَالَ لَا بَأْسَ.

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about the woman marries upon her paternal aunt and her maternal aunt. He^-asws said: ‘There is no problem’’.[80]

13- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع‏ عَنْ رَجُلٍ كَانَتْ لَهُ جَارِيَةٌ يَطَؤُهَا قَدْ بَاعَهَا مِنْ رَجُلٍ فَأَعْتَقَهَا فَتَزَوَّجَتْ فَوَلَدَتْ يَصْلُحُ لِمَوْلَاهَا الْأَوَّلِ أَنْ يَتَزَوَّجَ ابْنَتَهَا

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

‘From one of the two (5^th or 6^th Imam^-asws) about a man who had a slave girl for him. He has marital relations with her. He sold her to a man. He frees her. She gets married and gives birth. Is it correct for her former master to marry her daughter?’

قَالَ لَا هِيَ عَلَيْهِ حَرَامٌ وَ هِيَ رَبِيبَتُهُ وَ الْحُرَّةُ وَ الْمَمْلُوكَةُ فِي هَذَا سَوَاءٌ ثُمَّ قَرَأَ هَذِهِ الْآيَةَ- وَ رَبائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسائِكُمُ.

He^-asws said: ‘ No, she is prohibited unto him, and she is his stepdaughter, and the free woman and the slave woman are same in this’. Then he^-asws read this Verse: and your step-daughters who are in your care from the women [4:23]’’.[81]

The numbers 14 & 15 are missing.

16 ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا ع‏ مِثْلَهُ.

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), similar to it.[82]

17- شي، تفسير العياشي عَنْ أَبِي حَمْزَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا أَ تَحِلُّ لَهُ ابْنَتُهَا

Tafseer Al Ayyashi, from Abu Hamza who said,

‘I asked Abu Ja’far^-asws about a man who marries a woman and divorces her before he had consummated with her, ‘Is her daughter permissible for him?’

قَالَ فَقَالَ قَدْ قَضَى فِي هَذَا أَمِيرُ الْمُؤْمِنِينَ ع لَا بَأْسَ بِهِ إِنَّ اللَّهَ يَقُولُ‏ وَ رَبائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسائِكُمُ اللَّاتِي دَخَلْتُمْ بِهِنَّ فَإِنْ لَمْ تَكُونُوا دَخَلْتُمْ بِهِنَّ فَلا جُناحَ عَلَيْكُمْ‏ لَكِنَّهُ لَوْ تُزُوِّجَتِ الِابْنَةُ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا لَمْ تَحِلَّ لَهُ أُمُّهَا

He (the narrator) said, ‘He^-asws said: ‘Amir Al-Momineen^-asws had judged regarding this, there is no problem with it. Allah^-azwj Says: 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 [4:23]. But, if he married the daughter, then divorces her before he consummates with her, her mother is not permissible for him’.

قَالَ قُلْتُ أَ لَيْسَ هُمَا سَوَاءً

He (the narrator) said, ‘I said, ‘Aren’t they both the same?’

قَالَ فَقَالَ لَا لَيْسَ هَذِهِ مِثْلَ هَذِهِ إِنَّ اللَّهَ يَقُولُ- وَ أُمَّهاتُ نِسائِكُمْ‏ لَمْ يَسْتَثْنِ فِي هَذِهِ كَمَا اشْتَرَطَ فِي تِلْكَ هَذِهِ هَاهُنَا مُبْهَمَةٌ لَيْسَ فِيهَا شَرْطٌ وَ تِلْكَ فِيهَا شَرْطٌ.

He (the narrator) said, ‘He^-asws said: ‘This isn’t like this! Allah^-azwj Says: and mothers of your wives [4:23]. He^-azwj didn’t Make an exclusion in this, just as He^-azwj Stipulated in this. This here is absolute, without condition, while that one has a condition’.[83]

18- شي، تفسير العياشي عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ تَزَوَّجَ امْرَأَةً وَ لَمْ يَدْخُلْ بِهَا تَحِلُّ لَهُ أُمُّهَا

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

‘I said to Abu Abdullah^-asws, ‘A man marries a woman and does not consummate with her, ‘Is her mother lawful for him?’

 قَالَ فَقَالَ قَدْ فَعَلَ ذَلِكَ رَجُلٌ مِنَّا فَلَمْ يَرَ [نَرَ] بِهِ بَأْساً

He (the narrator) said, ‘He^-asws said: ‘A man from us has done that, and he did not see any problem with that.

قَالَ فَقُلْتُ لَهُ وَ اللَّهِ مَا يَفْخَرُ الشِّيعَةُ عَلَى النَّاسِ إِلَّا بِهَذَا إِنَّ ابْنَ مَسْعُودٍ أَفْتَى فِي هَذِهِ الشَّمْخِيَّةِ أَنَّهُ لَا بَأْسَ بِذَلِكَفَقَالَ لَهُ عَلِيٌّ ع وَ مِنْ أَيْنَ أَخَذْتَهَا قَالَ مِنْ قَوْلِ اللَّهِ تَعَالَى- وَ رَبائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسائِكُمُ اللَّاتِي دَخَلْتُمْ بِهِنَّ فَإِنْ لَمْ تَكُونُوا دَخَلْتُمْ بِهِنَّ فَلا جُناحَ عَلَيْكُمْ‏

He (the narrator) said, ‘I said to him^-asws, ‘By Allah^-azwj! The Shias have not prided upon the people except with this! Ibn Masoud had issued a Fatwa regarding this priding, there is no problem with that. So, Ali^-asws said to him: ‘And from where have you taken this?’ He said, ‘From Words of Allah^-azwj the Exalted: 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 [4:23]’.

قَالَ فَقَالَ عَلِيٌّ ع إِنَّ هَذِهِ مُسْتَثْنَاةٌ وَ تِلْكَ مُرْسَلَةٌ

He (the narrator) said, ‘So Ali^-asws said: ‘This is an exclusion, and that is unrestricted!’

قَالَ فَسَكَتُّ فَنَدِمْتُ عَلَى قَوْلِي فَقُلْتُ أَصْلَحَكَ اللَّهُ فَمَا تَقُولُ فِيهَا

He (the narrator) said, ‘I was silent and regretted upon my words, so I said, ‘May Allah^-azwj Keep you^-asws well! So, what are you^-asws saying regarding it?’

قَالَ فَقَالَ يَا شَيْخُ تُخْبِرُنِي أَنَّ عَلِيّاً ع قَدْ قَضَى فِيهَا وَ تَقُولُ لِي مَا تَقُولُ فِيهَا.

He (the narrator) said, ‘He^-asws said: ‘O Sheykh! You informed me^-asws that Ali^-asws has already judged regarding it, and you are saying to me^-asws, ‘What are you^-asws saying regarding it?’’[84]

19- شي، تفسير العياشي عَنْ عُبَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي الرَّجُلِ تَكُونُ لَهُ الْجَارِيَةُ فَيُصِيبُ مِنْهَا ثُمَّ يَبِيعُهَا هَلْ لَهُ أَنْ يَنْكِحَ ابْنَتَهَا

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

‘From Abu Abdullah^-asws regarding the man having the slave girl for him, so he attains from her, then sells her. ‘Is it permissible for him to marry her daughter?’

 قَالَ لَا هِيَ مِثْلُ قَوْلِ اللَّهِ‏ وَ رَبائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسائِكُمُ اللَّاتِي دَخَلْتُمْ بِهِنَ.

He^-asws said: ‘No! It is like the Words of Allah^-azwj: and your step-daughters who are in your care from the women whom you entered with [4:23]’’.[85]

20- شي، تفسير العياشي عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ أَنَّ عَلِيّاً ع كَانَ يَقُولُ‏ الرَّبَائِبُ عَلَيْكُمْ حَرَامٌ مَعَ الْأُمَّهَاتِ اللَّاتِي قَدْ دُخِلَ بِهِنَّ فِي الْحُجُورِ أَوْ غَيْرِ الْحُجُورِ وَ الْأُمَّهَاتُ مُبْهَمَاتٌ دُخِلَ بِالْبَنَاتِ أَوْ لَمْ يُدْخَلْ بِهِنَّ فَحَرِّمُوا وَ أَبْهِمُوا مَا أَبْهَمَ اللَّهُ.

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

‘From Ja’far^-asws, from his^-asws father^-asws: ‘Ali^-asws had said: ‘The step-daughters are prohibited upon you all with the mothers which you have consummated with, whether they are in the laps or not in the laps (care), and the mothers are ambiguous, whether you have consummated with the daughters or not consummated with them. Therefore, prohibit (what Allah^-azwj has Prohibited), and leaves as ambiguous what Allah^-azwj has Left as ambiguous!’’[86]

21- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ‏ وَ لا تَنْكِحُوا ما نَكَحَ آباؤُكُمْ مِنَ النِّساءِ قَالَ لَا يَصْلُحُ لِلرَّجُلِ أَنْ يَنْكِحَ امْرَأَةَ جَدِّهِ.

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

‘From Abu Ja’far^-asws regarding Words of Allah^-azwj: And you cannot marry from the women whom your fathers married [4:22]. He^-asws said: ‘It is not correct for the man that he marries a wife of his grandfather’’.[87]

22- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنِ ابْنِ حَازِمٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَأَتَاهُ رَجُلٌ فَسَأَلَهُ عَنْ رَجُلٍ تَزَوَّجَ بِامْرَأَةٍ فَمَاتَتْ قَبْلَ أَنْ يَدْخُلَ بِهَا أَ يَتَزَوَّجُ أُمَّهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Abdul Rahman Bin Al Hajjaj, from Ibn Hazim who said,

‘I was in the presence of Abu Abdullah^-asws. A man came to him^-asws and asked him^-asws about a man who had married a woman, and she died before he had consummated with her, ‘Can he marry her mother?’

قَالَ أَبُو عَبْدِ اللَّهِ ع قَدْ فَعَلَهُ رَجُلٌ مِنَّا فَلَمْ نَرَ بِهِ بَأْساً

Abu Abdullah^-asws said: ‘A man from us has done so, and he did not see any problem with it’.

 فَقُلْتُ جُعِلْتُ فِدَاكَ وَ اللَّهِ مَا تَفْخَرُ الشِّيعَةُ إِلَّا بِقَضَاءِ عَلِيٍّ فِي هَذِهِ السَّمْجِيَّةِ [الشَّمْخِيَّةِ] الَّتِي أَفْتَى فِيهَا ابْنُ مَسْعُودٍ ثُمَّ أَتَى عَلِيّاً فَقَالَ لَهُ مِنْ أَيْنَ أَخَذْتَهَا

I said, ‘May I be sacrificed for you^-asws! The Shias have not prided except with the judgment of Ali^-asws regarding this priding which Ibn Masoud has issued Fatwa with. Then he came to Ali^-asws, so he^-asws said to him: ‘From where have you taken this?’

قَالَ مِنْ قَوْلِ اللَّهِ تَعَالَى- وَ رَبائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسائِكُمُ اللَّاتِي دَخَلْتُمْ بِهِنَّ فَإِنْ لَمْ تَكُونُوا دَخَلْتُمْ بِهِنَّ فَلا جُناحَ عَلَيْكُمْ‏

He said, ‘From Words of Allah^-azwj the Exalted: 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 [4:23]’.

 فَقَالَ عَلِيٌّ إِنَّ تِلْكَ مُبْهَمَةٌ وَ هَذِهِ مُسَمَّاةٌ قَالَ اللَّهُ‏ وَ أُمَّهاتُ نِسائِكُمْ‏

Ali^-asws said: ‘That is ambiguous and this is specific. Allah^-azwj Said: and mothers of your wives [4:23]’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَ مَا تَسْمَعُ مَا يَرْوِي هَذَا عَنْ عَلِيٍّ ع

Abu Abdullah^-asws said: ‘Have you not heard what this one has reported from Ali^-asws?’

فَلَمَّا قُمْتُ نَدِمْتُ قُلْتُ أَيَّ شَيْ‏ءٍ صَنَعْتُ يَقُولُ هُوَ فَعَلَهُ رَجُلٌ مِنَّا فَلَمْ نَرَ بِهِ بَأْساً وَ أَقُولُ أَنَا قَضَى عَلِيٌّ فِيهَا

When I stood up, I regretted it. I said (to myself), ‘What have I done? He^-asws had said: ‘It was done by a man from us, so we do not see any problem with it’, and I said, ‘Ali^-asws had judged regarding it’?’

 فَلَقِيتُهُ بَعْدَ ذَلِكَ فَقُلْتُ جُعِلْتُ فِدَاكَ مَسْأَلَةُ الرَّجُلِ إِنَّمَا كَانَ الَّذِي قُلْتُ زَلَّةٌ مِنِّي فَمَا تَقُولُ فِيهَا

I met him^-asws after that. I said, ‘May I be sacrificed for you^-asws! Issue of the man. But rather, that which I had said was a slip from me, so what are you^-asws saying regarding it?’

فَقَالَ يَا شَيْخُ تُخْبِرُنِي أَنَّ عَلِيّاً ع قَضَى فِيهَا وَ تَسْأَلُنِي مَا أَقُولُ فِيهَا.

He^-asws said: ‘O Sheykh! You informed me^-asws that Ali^-asws had judged regarding it, and you are asking me^-asws what I^-asws am saying regarding it!’’[88]

23 ين، كتاب حسين بن سعيد و النوادر النَّضْرُ بْنُ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ حَمْزَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ مِثْلَهُ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr Bin Suweyd, from Muhammad Bin Hamza, from Mansour Bin Hazim, ‘From Abu Abdullah^-asws, similar to it.[89]

24- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ وَ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الِابْنُ وَ الِابْنَةُ سَوَاءٌ إِذَا لَمْ يَدْخُلْ بِهَا فَإِنَّهُ إِنْ شَاءَ تَزَوَّجَ ابْنَتَهَا وَ إِنْ شَاءَ تَزَوَّجَ أُمَّهَا.

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

‘From Abu Abdullah^-asws having said: ‘The son and the daughter are the same if you have not consummated with her (their mother). If you desire, you can marry her daughter and if you desire, you can marry her mother’’.[90]

25- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع‏ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَنَظَرَ إِلَى رَأْسِهَا وَ بَعْضِ جَسَدِهَا فَقَالَ أَ يَتَزَوَّجُ ابْنَتَهَا

The book 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) about a man who marries a woman. He looks at her head and part of her body. He said, ‘Can he marry her daughter’.

 فَقَالَ لَا إِذَا رَأَى مِنْهَا مَا يَحْرُمُ عَلَى غَيْرِهِ فَلَيْسَ لَهُ أَنْ يَتَزَوَّجَ ابْنَتَهَا.

He^-asws said: ‘No! When he has seen from her what is prohibited unto others, it isn’t for him to marry her daughter’’.[91]

26- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ع‏ فِي رَجُلٍ تَزَوَّجَ امْرَأَةً ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا أَ يَحِلُّ لَهُ ابْنَتُهَا

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

‘From one of the two (5^th or 6^th Imam^-asws) regarding a man who marries a woman, then divorces her before he consummates with her, ‘Is her daughter lawful for him?’

قَالَ الْبِنْتُ وَ الْأُمُّ فِي هَذَا سَوَاءٌ إِذَا لَمْ يَدْخُلْ بِإِحْدَاهَا حَلَّتْ لَهُ الْأُخْرَى.

He^-asws said: ‘The daughter and the mother are the same in this, when he did not consummate with one of them, the other is lawful for him’’.[92]

27- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ إِسْمَاعِيلَ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الرَّجُلِ تَكُونُ لَهُ الْجَارِيَةُ فَقَبَّلَهَا هَلْ تَحِلُّ لِوَلَدِهِ

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

‘I asked Abu Al-Hassan^-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: ‘He has not left anything if he has kissed with lust’.

 ثُمَّ قَالَ ابْتِدَاءً مِنْهُ إِنْ جَرَّدَهَا ثُمَّ نَظَرَ إِلَيْهَا بِشَهْوَةٍ حَرُمَتْ عَلَى ابْنِهِ

Then he^-asws said: ‘Initiating from him when he bares her, then looks at her with lust, she is prohibited unto his son’.

قُلْتُ إِذَا نَظَرَ إِلَى جَسَدِهَا

I said, ‘When he looked at her body?’

 فَقَالَ إِذَا نَظَرَ إِلَى فَرْجِهَا.

He^-asws said: ‘When he looked at her private part’’.[93]

28- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ‏ قُلْتُ لِأَبِي إِبْرَاهِيمَ ع رَجُلٌ تَزَوَّجَ امْرَأَةً فَمَاتَ قَبْلَ أَنْ يَدْخُلَ بِهَا أَ تَحِلُّ لِابْنِهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al-Hassan Bin Mahboub, from Yunus Bin Yaqoub,

‘I said to Abu Ibrahim^-asws (Al-Kazim^-asws), ‘A man marries a woman, and she dies before he has consummated with her, ‘Is she lawful for his son?’

فَقَالَ إِنَّهُمْ لَيَكْرَهُونَهُ لِأَنَّهُ مَلَكَ الْعُقْدَةَ.

He^-asws said: ‘They are disliking it because he had possessed the tie of marriage.[94]

29- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع أَنَّهُ قَالَ: لَوْ لَمْ يُحَرَّمْ عَلَى النَّاسِ أَزْوَاجُ النَّبِيِّ ع بِقَوْلِ اللَّهِ- وَ ما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَ لا أَنْ تَنْكِحُوا أَزْواجَهُ مِنْ بَعْدِهِ أَبَداً لَحَرُمْنَ عَلَى الْحَسَنِ وَ الْحُسَيْنِ لِقَوْلِ اللَّهِ- وَ لا تَنْكِحُوا ما نَكَحَ آباؤُكُمْ مِنَ النِّساءِ فَلَا يَصْلُحُ لِلرَّجُلِ أَنْ يَنْكِحَ امْرَأَةَ جَدِّهِ.

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

‘From one of the two (5^th or 6^th Imam^-asws having said: ‘Even if the wives of the Prophet^-saww had not been prohibited unto the people by the Words of Allah^-azwj:  And it was not for you that you should hurt Rasool-Allah, nor that you marry his wives from after him, ever! [33:53], they would still be prohibited unto Al-Hassan^-asws and Al-Husayn^-asws due to Words of Allah^-azwj: And you cannot marry from the women whom your fathers married [4:22]. Thus, it is not correct for the man to marry a wife of his grandfather’’.[95]

30- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ الْعِيصِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ خَلَفَ عَلَيْهَا رَجُلٌ فَوَلَدَتْ لِلْآخَرِ هَلْ يَحِلُّ وَلَدُهَا مِنَ الْآخَرِ لِوَلَدِ الْأَوَّلِ مِنْ غَيْرِهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Al Ays who said,

‘I asked Abu Abdullah^-asws about a man who divorces his wife, then a man replaces upon her, so she gives birth for the latter ones, ‘Is her child from the latter one lawful for the son of the former, from other than her?’

قَالَ نَعَمْ

He^-asws said: ‘Yes’.

قَالَ الْعِيصُ وَ سَأَلْتُهُ عَنْ رَجُلٍ أَعْتَقَ سُرِّيَّةً ثُمَّ خَلَفَ عَلَيْهَا رَجُلٌ بَعْدَهُ ثُمَّ وَلَدَتْ لِلْآخَرِ هَلْ يَحِلُّ وَلَدُهَا لِوَلَدِ ابْنِ الَّذِي أَعْتَقَهَا

Al-Ays said, ‘And I asked him^-asws about a man who frees his concubine, then a man replaces upon her after him, then she gives birth to the latter ones, ‘Is her child lawful for son of the son who had freed her?’

قَالَ نَعَمْ.

He^-asws said: ‘Yes’’.[96]

31- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ خَالِدٍ الصَّيْرَفِيُّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ نَكَحَ مَمْلُوكَةً لَهُ ثُمَّ خَرَجَتْ مِنْ مِلْكِهِ فَتُصِيبُ وَلَداً أَ لِوَلَدِهِ أَنْ يَنْكِحَ وَلَدَهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al-Hassan Bin Khalid Al Sayrafi who said,

‘I asked Abu Al-Hassan^-asws about a man who marries a slave girl of his, then she exits from his ownership. Then she attains a child. ‘Is it for his son to marry her child?’

فَقَالَ أَعِدْهَا عَلَيَّ ارْدُدْهَا عَلَيَّ

He^-asws said: ‘Repeat it unto me^-asws, say it again to me^-asws!’

 فَأَوْمَأْتُ عَلَى نَفْسِي فَقُلْتُ أَنَا جُعِلْتُ فِدَاكَ أَصَبْتُ جَارِيَةً فَخَرَجَتْ مِنْ مِلْكِي فَأَصَابَتْ وَلَداً أَ لِوَلَدِي أَنْ يَنْكِحَ وَلَدَهَا

I gestured to myself and said, ‘May I be sacrificed for you^-asws! I had attained a slave girl, then she exited from my ownership. She achieved a child. Is it for my son to marry her child?’

قَالَ مَا كَانَ قَبْلَ النِّكَاحِ- لَا أَرَى أَوْ لَا أُحِبُّ لَهُ أَنْ يَنْكِحَ وَ مَا كَانَ بَعْدَ النِّكَاحِ فَلَا بَأْسَ.

He^-asws said: ‘Whatever happened before the marriage, I^-asws don’t see it (proper) nor do I^-asws like it for him to marry, and whatever was after the marriage, there is no problem’’.[97]

32- ين، كتاب حسين بن سعيد و النوادر حَمَّادُ بْنُ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا جَرَّدَ الرَّجُلُ الْجَارِيَةَ وَ وَضَعَ يَدَهُ عَلَيْهَا فَلَا تَحِلُّ لِأَبِيهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Hammad Bin Isa, from Rabie Bin Abdullah, from Muhammad Bin Muslim,

‘From Abu Abdullah^-asws having said: ‘When the man bares the slave girl and places his hand upon her, she is not lawful for his father’’.[98]

33- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ بْنُ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ مَنْ‏ تَزَوَّجَ امْرَأَةً فَلَامَسَهَا فَمَهْرُهَا وَاجِبٌ وَ إِنَّهَا حَرَامٌ عَلَى أَبِيهِ وَ ابْنِهِ‏.

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

‘From Abu Abdullah^-asws: ‘One who marries a woman and he touches her, her dowry is obligated and she is prohibited unto his father and his son’’.[99]

34- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ حَدَّثَنِي سَعِيدٌ عَنْ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ عَنِ الْحَسَنِ‏ أَنَّ رَسُولَ اللَّهِ ص تَزَوَّجَ امْرَأَةً مِنْ عَامِرِ بْنِ صَعْصَعَةَ يُقَالُ لَهَا سَنَا وَ كَانَتْ مِنْ أَجْمَلِ أَهْلِ زَمَانِهَا فَلَمَّا نَظَرَتْ إِلَيْهَا عَائِشَةُ وَ حَفْصَةُ قَالَتَا لَتَغْلِبُنَا عَلَى رَسُولِ اللَّهِ فَقَالَتَا لَهَا لَا تُرِيِنَّ رَسُولَ اللَّهِ مِنْكَ حِرْصاً

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Abu Umeyr, from Umar Bin Uzina who said, ‘It is narrated to me by Saeed, from Abu Arouba, from Qatada, from Al-Hassan,

‘Rasool-Allah^-saww married a woman from (clan of) Aamir Bin Sa’sa called Sana, and she was from the most beautiful of the people of her time. When Ayesha and Hafsa looked at her, they said, ‘We shall prevail upon Rasool-Allah^-saww’. They said to her, ‘Do not let Rasool-Allah^-saww see any eagerness from you’.

فَلَمَّا دَخَلَتْ عَلَى النَّبِيِّ فَنَاوَلَهَا يَدَهُ فَقَالَتْ أَعُوذُ بِاللَّهِ مِنْكَ

When she was escorted to the Prophet^-saww. He^-saww held her hand. She said, ‘I seek Refuge with Allah^-azwj from you^-saww!’

فَانْقَبَضَتْ يَدُ رَسُولِ اللَّهِ ص عَنْهَا فَطَلَّقَهَا وَ أَلْحَقَهَا بِأَهْلِهَا وَ تَزَوَّجَ رَسُولُ اللَّهِ ص امْرَأَةً مِنْ كِنْدَةَ ابْنَةَ أَبِي الْجَوْنِ

Rasool-Allah^-saww retracted his^-saww hand away from her and divorced her and joined her with her family, and Rasool-Allah^-saww married a woman from (tribe of) Kinda, daughter of Abu Al Jawn.

فَلَمَّا مَاتَ إِبْرَاهِيمُ بْنُ رَسُولِ اللَّهِ ابْنُ مَارِيَةَ الْقِبْطِيَّةِ قَالَتْ لَوْ كَانَ نَبِيّاً مَا مَاتَ ابْنُهُ فَأَلْحَقَهَا رَسُولُ اللَّهُ بِأَهْلِهَا قَبْلَ أَنْ يَدْخُلَ بِهَا

When Ibrahim^-as son of Rasool-Allah^-saww, son of Mariah^-ra the Coptic, passed away, she (the daughter of Al-Jawn) said, ‘Had he^-saww been a Prophet^-saww, his^-saww son would not have died!’ So Rasool-Allah^-saww joined her with her family before he^-saww consummated with her.

فَلَمَّا قُبِضَ رَسُولُ اللَّهِ ص وَ وَلَّى النَّاسُ أَبَا بَكْرٍ أَتَتْهُ الْعَامِرِيَّةُ وَ الْكِنْدِيَّةُ وَ قَدْ خُطِبَتَا فَاجْتَمَعَ أَبُو بَكْرٍ وَ عُمَرُ فَقَالا لَهُمَا اخْتَارَا إِنْ شِئْتُمَا الْحِجَابَ وَ إِنْ شِئْتُمَا الْبَاهَ

When Rasool-Allah^-saww passed away and Abu Bakr was in charge of the people, the Aamiriya and the Coptic woman came to him, and they had been proposed to. So, Abu Bakr and Umar gathered and said to them, ‘Choose the veil if you like, and if you like, the husband!’

فَاخْتَارَتَا الْبَاهَ فَزُوِّجَتَا فَجُذِمَ أَحَدُ الرَّجُلَيْنِ وَ جُنَّ الْآخَرُ

They chose the husband (marriage). They got them both married. One of the two men (husbands) became a leper, and the other became insane’.

قَالَ عُمَرُ بْنُ أُذَيْنَةَ فَحَدَّثْتُ بِهَذَا الْحَدِيثِ زُرَارَةَ وَ الْفُضَيْلَ فَرَوَيَا عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ مَا نَهَى النَّبِيُّ ص عَنْ شَيْ‏ءٍ إِلَّا وَ قَدْ عُصِيَ فِيهِ حَتَّى لَقَدْ نَكَحُوا أَزْوَاجَهُ وَ حُرْمَةُ رَسُولِ اللَّهُ أَعْظَمُ حُرْمَةً مِنْ آبَائِهِمْ.

Umar Bin Uzina said, ‘I narrated this Hadeeth to Zurarah and Al-Fuzeyl. They both reported from Abu Ja’far^-asws having said: ‘The Prophet^-saww had not prohibited from anything except and he^-saww has been disobeyed regarding it, to the extent they married his^-saww wives, and sanctity of Rasool-Allah^-saww is mightier than sanctity of their fathers!’’[100]

35- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ بْنُ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي الرَّجُلِ تَكُونُ عِنْدَهُ الْجَارِيَةُ فَيَكْشِفُ ثَوْبَهَا وَ يُجَرِّدُهَا لَا يَزِيدُ عَلَى ذَلِكَ قَالَ لَا تَحِلُّ لِابْنِهِ إِذَا رَأَى فَرْجَهَا.

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

‘From Abu Abdullah^-asws regarding the man having the slave girl in his possession. He uncovers her garment and bares her, not exceeding upon that. He^-asws said: ‘She is not lawful for his son when he has seen her private part’.[101]

36- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَنْظُرُ إِلَى الْجَارِيَةِ يُرِيدُ شِرَاءَهَا أَ تَحِلُّ لِابْنِهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Abu Umeyr, from Jameel Bin Darraj who said,

‘I said to Abu Abdullah^-asws, ‘The man looks at the slave girl intending to buy her, ‘Is she lawful for his son?’

قَالَ نَعَمْ إِلَّا أَنْ يَكُونَ نَظَرَ إِلَى عَوْرَتِهَا.

He^-asws said: ‘Yes, except if he happens to have looked at her private part’’.[102]

37- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ الْحَجَّاجِ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ ع‏ فِي الرَّجُلِ تَكُونُ لَهُ الْجَارِيَةُ أَ تَحِلُّ لِابْنِهِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Muhammad Bin Al Hajjaj, and Hafs Bin Al Bakhtari, and Ali Bin Yaqteen,

‘From Abu Al-Hassan^-asws regarding the man having the slave girl for him, ‘Is she lawful for his son?’

قَالَ مَا لَمْ يَكُنْ مِنْهُ جِمَاعٌ أَوْ مُبَاشَرَةٌ كَالْجِمَاعِ فَلَا بَأْسَ

He^-asws said: ‘For as long as there did not happen any copulation from him, or hugging like the copulation, there is no problem’.

 قَالَ وَ كَانَتْ لِأَبِي جَارِيَتَانِ فَوَهَبَ‏ لِي أَحَدَهُمَا.

He^-asws said: ‘And there were two slave girls for my^-asws father^-asws. He^-asws gifted one of them to me^-asws’’.[103]

 38- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ وَ الْقَاسِمُ عَنِ الْكَاهِلِيِّ قَالَ: سُئِلَ وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ اشْتَرَى جَارِيَةً وَ لَمْ يَمَسَّهَا فَأَمَرَتِ امْرَأَتُهُ ابْنَهُ وَ هُوَ ابْنُ عَشْرِ سِنِينَ أَنْ يَقَعَ عَلَيْهَا فَوَقَعَ عَلَيْهَا الْغُلَامُ قَالَ أَثِمَ الْغُلَامُ وَ أَثِمَتْ أُمُّهُ وَ لَا أَرَى لِلْأَبِ أَنْ يَقْرَبَهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Fazalah, and Al Qasim, from Al Kahily who said,

‘He^-asws was asked while I was present, about a man who buys a slave girl, and he did not touch her. His wife instructed his son, and he was a boy of ten years, to fall upon her. The boy fell upon her (for marital relations). He^-asws said: ‘The boy sinned, and his mother sinned, and I^-asws don’t view for the father to go near her’.

قَالَ وَ سَمِعْتُهُ يَقُولُ سَأَلَنِي بَعْضُ هَؤُلَاءِ عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَةِ أَبِيهِ أَوْ جَارِيَةِ أَبِيهِ قُلْتُ مَا أَصَابَ الِابْنُ فُجُورٌ وَ لَا يُفْسِدُ الْحَرَامُ الْحَلَالَ.

He (the narrator) said, ‘And I heard him^-asws saying: ‘One of them asked me^-asws about a man who falls upon a woman of his father, of a slave girl of his wife. I said, ‘The son did not attain immorality, and the prohibited act does not spoil the permissible’.[104]

39- ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَجُلٍ اشْتَرَى جَارِيَةً فَقَبَّلَهَا

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

‘From Abu Abdullah^-asws regarding a man who buys a slave girl. He kisses her’.

قَالَ لَا يَحِلُّ لِوَلَدِهِ أَنْ يَطَأَهَا.

He^-asws said: ‘It is not lawful for his son to have marital relations with her’’.[105]

 40- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَيُّمَا رَجُلٍ نَكَحَ امْرَأَةً فَلَامَسَهَا بِيَدِهِ قَدْ وَجَبَ صَدَاقُهَا وَ لَا تَحِلُّ لِأَبِيهِ وَ لَا لِابْنِهِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Najrab, from Aasim Bin Humeyd, from Muhammad Bin Qays,

‘From Abu Ja’far^-asws having said: ‘Whichever man marries a woman, so he touches her with his hands, her dowry is obligated, and she is neither lawful for his father nor for his son’’.[106]

41- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ سَعِيدٍ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنْ رَجُلٍ كَانَتْ لَهُ أَمَةٌ يَطَؤُهَا فَأَعْتَقَهَا أَوْ بَاعَهَا ثُمَّ أَصَابَ بَعْدَ ذَلِكَ أُمَّهَا هَلْ لَهُ أَنْ يَنْكِحَهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al-Hassan Bin Saeed said,

‘I wrote to Abu Al-Hassan^-asws asking him^-asws about a man who had a slave girl for him. He had marital relations with her, then frees her or sells her. Then, after that, he comes across her mother, ‘Is it for him to marry her?’

فَكَتَبَ إِلَيَّ لَا تَحِلُ.

He^-asws wrote to me: ‘She is not lawful (for him)’’.[107]

 42- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ رَجُلٌ طَلَّقَ امْرَأَتَهُ فَبَانَتْ مِنْهُ وَ لَهَا ابْنَةٌ مَمْلُوكَةٌ فَاشْتَرَاهَا أَ يَحِلُّ لَهُ أَنْ يَطَأَهَا

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

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said, ‘A man divorces his wife so she becomes irrevocably divorced from him, and there is a daughter for her, a slave girl, so he buys her, ‘Is it lawful for him to have marital relations with her?’

قَالَ لَا

He^-asws said: ‘No’.

وَ عَنِ الرَّجُلِ يَكُونُ لَهُ الْمَمْلُوكَةُ وَ ابْنَتُهَا فَيَطَأُ إِحْدَاهُمَا فَتَمُوتُ وَ تَبْقَى الْأُخْرَى أَ يَصْلُحُ لَهُ أَنْ يَطَأَهَا

And about a man having a slave girl and her daughter for him. He has marital relations with one of them, and she dies, and the other remains, ‘Is it correct for him to have marital relations with her?’

قَالَ لَا.

He^-asws said: ‘No’’.[108]

43- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي الرَّجُلِ تَكُونُ لَهُ الْجَارِيَةُ يُصِيبُ مِنْهَا أَ لَهُ أَنْ يَنْكِحَ ابْنَتَهَا

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 man having the slave girl for him. He attains from her, ‘Is it for him to marry her daughter?’

قَالَ لَا هِيَ مِثْلُ قَوْلِهِ‏ وَ رَبائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ.

He^-asws said: ‘No! She is an example in His^-azwj Words: and your step-daughters who are in your care [4:23]’’.[109]

44- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ وَ جَمِيلٌ وَ حَمَّادٌ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْأُمُّ وَ الِابْنَةُ سَوَاءٌ إِذَا لَمْ يُدْخَلْ بِهَا.

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

‘From Abu Abdullah^-asws having said: ‘The mother and the daughter are the same if not consummated with’’.[110]

45- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ رَزِينٍ بَيَّاعِ الْأَنْمَاطِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع رَجُلٌ كَانَتْ لَهُ جَارِيَةٌ وَطِئَهَا ثُمَّ بَاعَهَا أَوْ مَاتَتْ عِنْدَهُ ثُمَّ وَجَدَ ابْنَتَهَا أَ يَطَؤُهَا

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim Bin Muhammad, from Aban Bin Usman, from Razeyn Baya Al Anmat who said,

‘I said to Abu Ja’far^-asws, ‘A man had a slave girl for him. He had marital relations with her, then sold her, or she died being with him. Then he found her daughter, ‘Can he have marital relations with her?’

قَالَ نَعَمْ إِنَّمَا حَرَّمَ اللَّهُ هَذَا مِنَ الْحَرَائِرِ فَأَمَّا الْإِمَاءُ فَلَا بَأْسَ.

He^-asws said: ‘Yes. But rather, Allah^-azwj has Prohibited this from the free women. As for the slave women, there is no problem’’.[111]

باب 86 الجمع بين الأختين و بين المرأة و عمتها و خالتها

CHAPTER 86 – THE GATHERING (AS WIVES) BETWEEN THE TWO SISTERS, AND BETWEEN THE WOMAN AND HER PATERNAL AUNT AND HER MATERNAL AUNT

1- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا تُنْكَحُ ابْنَةُ الْأُخْتِ عَلَى خَالَتِهَا وَ تُنْكَحُ الْخَالَةُ عَلَى ابْنَةِ أُخْتِهَا وَ لَا تُنْكَحُ ابْنَةُ الْأَخِ عَلَى عَمَّتِهَا وَ تُنْكَحُ الْعَمَّةُ عَلَى ابْنَةِ أَخِيهَا.

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

‘From Abu Ja’far^-asws having said: ‘You can’t marry the daughter of a sister upon her maternal aunt, and you can marry the maternal aunt upon a daughter of her sister, and you cannot marry the daughter of a brother upon her paternal aunt, and you can marry the paternal aunt upon a daughter of her brother’’.[112]

2- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ بْنُ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَمَّنْ أَخْبَرَهُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا تُنْكَحُ الْجَارِيَةُ عَلَى عَمَّتِهَا وَ لَا عَلَى خَالَتِهَا إِلَّا بِإِذْنِ الْخَالَةِ وَ الْعَمَّةِ وَ لَا بَأْسَ بِأَنْ تُنْكَحَ الْخَالَةُ وَ الْعَمَّةُ عَلَى بِنْتِ أُخْتَيْهِمَا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr Bin Suweyd, from Muhammad Bin Abu Hamza, from the one who informed him from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having said: ‘You cannot marry the slave girl upon her paternal aunt, nor upon her maternal aunt, except the permission of the maternal aunt and the paternal aunt, and there is no problem if you were to marry the maternal aunt and the paternal aunt upon a daughter of their sisters’.[113]

3- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَحِلُّ لِلرَّجُلِ أَنْ يَجْمَعَ بَيْنَ الْمَرْأَةِ وَ خَالَتِهَا.

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: ‘It is not lawful for the man that he gathers between the woman and her maternal aunt (as wives)’.[114]

4- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ عَنْ فَضَالَةَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا تُنْكَحُ ابْنَةُ الْأَخِ وَ لَا ابْنَةُ الْأُخْتِ عَلَى عَمَّتِهَا وَ لَا عَلَى‏ خَالَتِهَا إِلَّا بِإِذْنِهِمَا وَ تُنْكَحُ الْعَمَّةُ وَ الْخَالَةُ عَلَى ابْنَةِ الْأَخِ وَ الْأُخْتِ بِغَيْرِ إِذْنِهِمَا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Fazala, from Abdullah Bin Bukeyr, from Muhammad Bin Muslim,

‘You cannot marry a daughter of the brother, nor a daughter of the sister upon her paternal aunt, nor upon her maternal aunt, except with their permission, and you can marry the paternal aunt and the maternal aunt upon a daughter of the brother and the sister without their permission’.[115]

5 ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تُزَوَّجُ الْمَرْأَةُ عَلَى خَالَتِهَا وَ تُزَوَّجُ الْخَالَةُ عَلَى ابْنَةِ أُخْتِهَا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al-Hassan Bin Mahboub, from Malik Bin Atiyya,

‘From Abu Abdullah^-asws having said: ‘You cannot marry the woman upon her maternal aunt, and you can marry the maternal aunt upon a daughter of her sister’.[116]

6- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ وَ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ فِي أُخْتَيْنِ نَكَحَ إِحْدَاهُمَا رَجُلٌ ثُمَّ طَلَّقَهَا وَ هِيَ حُبْلَى ثُمَّ خَطَبَ أُخْتَهَا فَنَكَحَهَا قَبْلَ أَنْ تَضَعَ أُخْتُهَا الْمُطَلَّقَةُ وَلَدَهَا أَمَرَهُ أَنْ يُفَارِقَ الْأَخِيرَةَ حَتَّى تَضَعَ أُخْتُهَا الْمُطَلَّقَةُ وَلَدَهَا ثُمَّ يَخْطَبُهَا وَ يُصْدِقَهَا صَدَاقَهَا مَرَّتَيْنِ.

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

‘From Abu Ja’far^-asws, from Amir Al-Momineen^-asws regarding two sister, one of them marries a man, then he divorces her while she is pregnant, then he proposes to her sister, and marries her before her divorced sister had given birth to her child, he^-asws instructed him to separate the latter one until her divorced sister has given birth to her child. Then he can propose to her and give her dowry twice’.[117]

7- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا اخْتَلَعَتِ الْمَرْأَةُ مِنْ زَوْجِهَا فَلَا بَأْسَ أَنْ يَتَزَوَّجَ أُخْتَهَا وَ هِيَ فِي الْعِدَّةِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ahmad Bin Muhammad, from Jameel Bin Darraj, from Muhammad Bin Muslim,

‘If the wife gets mutually divorced (Khula) from her husband, there is no problem if he were to marry her sister while she is in the waiting period’.[118]

8- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْمُثَنَّى عَنْ زُرَارَةَ وَ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ وَ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ أَبِي أُسَامَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُخْتَلِعَةُ إِذَا اخْتَلَعَتْ مِنْ زَوْجِهَا وَ لَمْ يَكُنْ لَهُ عَلَيْهَا رَجْعَةٌ حَلَّ لَهُ أَنْ يَتَزَوَّجَ أُخْتَهَا فِي عِدَّتِهَا.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ahmad Bin Muhammad, from Al Musanna, from Zurara and Abdul Kareem, from Abu Baseer, and Al Mufazzal Bin Salih, from Abu Usama, altogether,

‘From Abu Abdullah^-asws having said: ‘The mutually divorced woman, when she is free from her husband, and there is no possibility of any return for him to her, it is permissible for him to marry her sister during her waiting period.[119]

9- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ بْنُ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِذَا كَانَ عِنْدَ الرَّجُلِ الْأُخْتَانِ الْمَمْلُوكَتَانِ فَنَكَحَ إِحْدَاهُمَا ثُمَّ بَدَا لَهُ فِي الثَّانِيَةِ أَنْ يَنْكِحَهَا فَلَيْسَ لَهُ أَنْ يَنْكِحَ الْأُخْرَى حَتَّى يُخْرِجَ الْأُولَى مِنْ مِلْكِهِ بِبَيْعٍ أَوْ هِبَةٍ وَ إِنْ وَهَبَهَا لِوَلَدِهِ فَإِنَّهُ يُجْزِيهِ.

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

‘I heard Abu Abdullah^-asws saying: ‘If there were to be two sisters with the man, both being slave girls, so he marries one of them, then there is a change of mind for him regarding the second to marry her, it isn’t for him to marry the other one until the first one exits from his ownership. He can either sell or gift her, and if he were to gift her to his son, it will suffice him’’.[120]

10- ين، كتاب حسين بن سعيد و النوادر زراعة [زُرْعَةُ] عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ أُمَّ وَلَدٍ لِرَجُلٍ ثُمَّ أَرَادَ أَنْ يَتَزَوَّجَ ابْنَةَ سَيِّدِهَا الَّذِي أَعْتَقَهَا فَيَجْمَعُ بَيْنَهُمَا قَالَ لَا بَأْسَ بِذَلِكَ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Zar’ah, from Muhammad Bin Sama’at who said,

‘I asked Abu Abdullah^-asws about a man who marries a mother of a child of a man, then he intends to marry the daughter of her master who has freed her, so he gathers between the two. He^-asws said: ‘There is no problem with that’’.[121]

11- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَضْرَمِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع رَجُلٌ نَكَحَ امْرَأَةً ثُمَّ أَتَى أَرْضاً أُخْرَى فَنَكَحَ أُخْتَهَا وَ هُوَ لَا يَعْلَمُ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Ibn Muskan, from Al Hazramy who said,

‘I said to Abu Ja’far^-asws, ‘A man marries a woman, then he goes to another land and marries her sister, and he does not know’.

 قَالَ يُمْسِكُ أَيَّهُمَا شَاءَ وَ يُخَلِّي سَبِيلَ الْأُخْرَى.

He^-asws said: ‘He can keep whichever of the two he desires, and he frees the way of the other’.[122]

12- ين، كتاب حسين بن سعيد و النوادر قَرَأْتُ فِي كِتَابِ رَجُلٍ إِلَى أَبِي الْحَسَنِ ع يَتَزَوَّجُ الْمَرْأَةَ مُتْعَةً إِلَى أَجَلٍ مُسَمًّى فَيَنْقَضِي الْأَجَلُ بَيْنَهُمَا هَلْ لَهُ أَنْ يَنْكِحَ أُخْتَهَا مِنْ قَبْلِ أَنْ تَنْقَضِيَ عِدَّتُهَا

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

‘I read in the letter of a man to Abu Al-Hassan^-asws: ‘A man marries a woman in temporary marriage for a fixed term, and the term between them ends. ‘Is it permissible for him to marry her sister before her waiting period has expired?’

فَكَتَبَ لَا يَحِلُّ لَهُ أَنْ يَتَزَوَّجَ حَتَّى تَنْقَضِيَ عِدَّتُهَا.

He^-asws wrote: ‘It is not lawful for him to marry until the expiry of her waiting period’’.[123]

باب 87 نوادر المناهي في النكاح‏

CHAPTER 87 – MISCELLANEOUS PROHIBITIONS REGARDING THE MARRIAGE

1– ع، علل الشرائع مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ حَمَّادٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ لَا يَحِلُّ لِأَحَدٍ أَنْ يَجْمَعَ بَيْنَ اثْنَتَيْنِ مِنْ وُلْدِ فَاطِمَةَ ع إِنَّ ذَلِكَ يَبْلُغُهَا فَيَشُقُّ عَلَيْهَا

(The book) ‘Ilal Al Sharaie’ – Majaylawiya, from Muhammad Al Attar, from Ahmad Bin Muhammad, from his father, from Ibn Abu Umeyr, from Aban Bin Usman, from Hammad who said,

‘I heard Abu Abdullah^-asws saying: ‘It is not permissible for anyone to gather between two daughters from the children of (Syeda) Fatima^-asws. If that reaches her^-asws, it would be grievous upon her^-asws!’

قَالَ قُلْتُ يَبْلُغُهَا

He (the narrator) said, ‘I said, ‘Reaches her^-asws?’

 قَالَ إِي وَ اللَّهِ.

He^-asws said: ‘Yes, by Allah^-azwj!’’[124]

باب 88 حكم المتبني‏

CHAPTER 88 – THE RULES OF ADOPTION

الآيات الأحزاب‏ وَ ما جَعَلَ أَدْعِياءَكُمْ أَبْناءَكُمْ ذلِكُمْ قَوْلُكُمْ بِأَفْواهِكُمْ وَ اللَّهُ يَقُولُ الْحَقَّ وَ هُوَ يَهْدِي السَّبِيلَ-

The Verses – (Surah) Al Ahzaab:

And He did not Make your adopted sons as being your sons. These are your words with your own mouths, and Allah is Saying the Truth, and He Guides to the Way [33:4].

 ادْعُوهُمْ لِآبائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ فَإِنْ لَمْ تَعْلَمُوا آباءَهُمْ فَإِخْوانُكُمْ فِي الدِّينِ وَ مَوالِيكُمْ وَ لَيْسَ عَلَيْكُمْ جُناحٌ فِيما أَخْطَأْتُمْ بِهِ وَ لكِنْ ما تَعَمَّدَتْ قُلُوبُكُمْ وَ كانَ اللَّهُ غَفُوراً رَحِيماً

Assert them to their fathers, this is more equitable in the Presence of Allah. But if you do not know (who) their fathers are, then they are your brethren in the Religion and are your friends. And there isn’t any blame on you regarding what you err with, but what your hearts deliberate with; and Allah was always Forgiving, Merciful [33:5].

و قال تعالى‏ وَ إِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَ أَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَ اتَّقِ اللَّهَ وَ تُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَ تَخْشَى النَّاسَ وَ اللَّهُ أَحَقُّ أَنْ تَخْشاهُ فَلَمَّا قَضى‏ زَيْدٌ مِنْها وَطَراً زَوَّجْناكَها لِكَيْ لا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْواجِ أَدْعِيائِهِمْ إِذا قَضَوْا مِنْهُنَّ وَطَراً وَ كانَ أَمْرُ اللَّهِ مَفْعُولًا.

And the Exalted Said: And when you said to the one whom Allah had Favoured upon and you had favoured upon: ‘Withhold your wife to yourself and fear Allah!’, and you concealed within yourself what Allah would be Manifesting, and you feared the people while Allah is more deserving that you fear Him. So when Zayd had dissolved the marriage, We Married her to you so that there would not happen to be any uneasiness upon the Momineen regarding the wives of their adopted sons when they had dissolved their marriages from them; and the Command of Allah Will always be Done [33:37].

P.s. – There are no Ahadeeth in this chapter.

باب 89 وطء الدبر

CHAPTER 89 – ANAL UNION (SODOMY)

الآيات البقرة فَإِذا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ

The Verses – (Surah) Al Baqarah: then when they are clean, then go to them from where Allah has Commanded you [2:222].

 و قال تعالى‏ نِساؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ.

And the Exalted Said: Your wives are a farm for you, so go to your farm as you like [2:223].

1- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ إِتْيَانِ النِّسَاءِ فِي أَعْجَازِهِنَّ قَالَ لَا بَأْسَ ثُمَّ تَلَا هَذِهِ الْآيَةَ- نِساؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ.

(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Abu Yafour who said,

‘I asked Abu Abdullah^-asws about approaching the women (for union from) their behinds. He^-asws said: ‘There is no problem’. Then he^-asws recited this Verse: Your wives are a farm for you, so go to your farm as you like [2:223]’.[125]

2- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ نِساؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ‏ قَالَ حَيْثُ شَاءَ.

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

‘From Abu Ja’far^-asws regarding Words of Allah^-azwj Mighty and Majestic: Your wives are a farm for you, so go to your farm as you like [2:223]. He^-asws said: ‘Wherever he so desires’.[126]

3- شي، تفسير العياشي عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ تَعَالَى- نِساؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ‏ فَقَالَ مِنْ قُدَّامِهَا وَ مِنْ خَلْفِهَا فِي الْقُبُلِ.

(The book) ‘Tafseer Al Ayyashi’ – From Safwan Bin Yahya, from one of our companions who said,

‘I asked Abu Abdullah^-asws regarding Words of Allah^-azwj the Exalted: Your wives are a farm for you, so go to your farm as you like [2:223]. He^-asws said: ‘From her front, and from her behind in the front’.[127]

4- شي، تفسير العياشي عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع أَنَّهُ قَالَ: أَيَّ شَيْ‏ءٍ تَقُولُونَ فِي إِتْيَانِ النِّسَاءِ فِي أَعْجَازِهِنَّ

(The book) ‘Tafseer Al Ayyashi’ – From Muammar Bin Khallad,

‘From Abu Al-Hassan Al-Reza^-asws, he^-asws said: ‘Which thing are you saying coming to the women in (from) their behinds?’

قُلْتُ بَلَغَنِي أَنَّ أَهْلَ الْمَدِينَةِ لَا يَرَوْنَ بِهِ بَأْساً

I said, ‘It has reached me that the people of Medina are not seeing any problem with it’.

قَالَ إِنَّ الْيَهُودَ كَانَتْ تَقُولُ إِذَا أَتَى الرَّجُلُ مِنْ خَلْفِهَا خَرَجَ وَلَدُهُ أَحْوَلَ فَأَنْزَلَ اللَّهُ تَعَالَى‏ نِساؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ‏ يَعْنِي مِنْ خَلْفٍ أَوْ قُدَّامٍ خِلَافاً لِقَوْلِ الْيَهُودِ وَ لَمْ يَعْنِ فِي أَدْبَارِهِنَ.

He^-asws said: ‘The Jews were saying, ‘When the man comes from behind her, his child would be squint-eyed’. So, Allah^-azwj the Exalted Revealed: Your wives are a farm for you, so go to your farm as you like [2:223] – meaning from behind or front, opposite to the word of the Jews, and He^-azwj does not Mean (going) in their backsides’’.[128]

5- شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ مِثْلَهُ.

(The book) ‘Tafseer Al Ayyashi’ – From Al-Hassan Bin Ali, from Abu Abdullah^-asws, similar to it.[129]

6- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَعَالَى- نِساؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ‏ قَالَ مِنْ قُبُلٍ.

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

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about Words of Allah^-azwj the Exalted: Your wives are a farm for you, so go to your farm as you like [2:223]. He^-asws said: ‘From the front (part)’’.[130]

7- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَأْتِي أَهْلَهُ فِي دُبُرِهَا فَكَرِهَ ذَلِكَ وَ قَالَ إِيَّاكُمْ وَ مَحَاشَّ النِّسَاءِ

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

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the man who comes to his wife in her backside. He^-asws disliked that and said: ‘Beware of the women’s anuses!’

 وَ قَالَ إِنَّمَا مَعْنَى‏ نِساؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ‏ أَيَّ سَاعَةٍ شِئْتُمْ.

And he^-asws said: ‘But rather, the meaning of: Your wives are a farm for you, so go to your farm as you like [2:223] – whichever time you desire to’’.[131]

8 شي، تفسير العياشي عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ قَالَ: كَتَبْتُ إِلَى الرِّضَا ع فِي مِثْلِهِ فَوَرَدَ مِنْهُ الْجَوَابُ سَأَلْتَ عَمَّنْ أَتَى جَارِيَتَهُ فِي دُبُرِهَا وَ الْمَرْأَةُ لُعْبَةٌ لَا تُؤْذَى وَ هِيَ حَرْثٌ كَمَا قَالَ اللَّهُ.

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

‘I wrote to Al-Reza^-asws regarding similar to it. The answer arrived from him^-asws: ‘You asked about the one who comes to his slave girl in her backside, and the woman is for playing, not for hurting, and she is a farm just as Allah^-azwj Said’’.[132]

9- شي، تفسير العياشي عَنْ يَزِيدَ بْنِ ثَابِتٍ قَالَ: سَأَلَ رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ع أن [أَ] يُؤْتَى النِّسَاءُ فِي أَدْبَارِهِنَّ

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

‘A man asked Amir Al-Momineen^-asws, ‘Can I come to the women in their backsides?’

فَقَالَ سَفَلْتَ سَفَّلَ اللَّهُ بِكَ أَ مَا سَمِعْتَ اللَّهَ يَقُولُ- أَ تَأْتُونَ الْفاحِشَةَ ما سَبَقَكُمْ بِها مِنْ أَحَدٍ مِنَ الْعالَمِينَ.

He^-asws said: ‘You are lowered, may Allah^-azwj Lower you! Have you not heard Allah^-azwj Saying: ‘You are committing the immorality what no one has preceded you with it from the worlds! [7:80]’’.[133]

10- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع ذُكِرَ عِنْدَهُ إِتْيَانُ النِّسَاءِ فِي أَدْبَارِهِنَّ فَقَالَ مَا أَعْلَمُ آيَةً فِي الْقُرْآنِ أَحَلَّتْ ذَلِكَ إِلَّا وَاحِدَةً- إِنَّكُمْ لَتَأْتُونَ الرِّجالَ شَهْوَةً مِنْ دُونِ النِّساءِ الْآيَةَ.

(The book) ‘Tafseer Al Ayyashi’ – From Abdul Rahman Bin Al Hajjaj who said,

‘I heard Abu Abdullah^-asws, it was mentioned in his^-asws presence coming to the women in their backsides. He^-asws said: ‘I^-asws don’t know of any Verse in the Quran which permits that except one: You are coming to the men in lust from besides the women [7:81] – the Verse’.[134]

11- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ إِتْيَانِ الرَّجُلِ الْمَرْأَةَ مِنْ خَلْفِهَا قَالَ أَحَلَّتْهَا آيَةٌ فِي كِتَابِ اللَّهِ فِي قَوْمِ لُوطٍ هؤُلاءِ بَناتِي هُنَّ أَطْهَرُ لَكُمْ‏ وَ قَدْ عَلِمَ أَنَّهُمْ لَيْسَ الْفَرْجَ يُرِيدُونَ.

(The book) ‘Tafseer Al Ayyashi’ – From Al-Husayn Bin Ali Bin Yaqteen who said,

‘I asked Abu Al-Hassan^-asws about the man coming to the woman from their behind. He^-asws said: ‘A Verse in the Book of Allah^-azwj permits it: ‘O people! These are my (Community’s) daughters, they are purer for you [11:78] – and he^-as knew they were not intending the frontal private part’’.[135]

باب 90 الخضخضة و الاستمناء ببعض الجسد

CHAPTER 90 – THE MASTURBATION AND SELF-STIMULATION WITH PART OF THE BODY

1- ضا، فقه الرضا عليه السلام أَبِي قَالَ: سُئِلَ الصَّادِقُ ع عَنِ الْخَضْخَضَةِ فَقَالَ إِثْمٌ عَظِيمٌ قَدْ نَهَى اللَّهُ تَعَالَى عَنْهُ فِي كِتَابِهِ وَ فَاعِلُهُ كَنَاكِحِ نَفْسِهِ وَ لَوْ عَلِمْتُ بِمَنْ يَفْعَلُهُ مَا أَكَلْتُ مَعَهُ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘My^-asws father^-asws said: ‘Al-Sadiq^-asws was asked about the masturbation. He^-asws said: ‘A grievous sin! Allah^-azwj the Exalted has Prohibited it in His^-azwj Book, and its doer is like the one having sex with himself, and had I^-asws known who is doing it, I^-asws would not eat with him!’

فَقَالَ السَّائِلُ فَبَيِّنْ لِي يَا ابْنَ رَسُولِ اللَّهِ ص مِنْ كِتَابِ اللَّهِ نَهْيَهُ

The questioner said, ‘Explain it to me, O son^-asws of Rasool-Allah^-saww, its prohibition from the Book of Allah^-azwj!’

فَقَالَ قَوْلُ اللَّهُ‏ فَمَنِ ابْتَغى‏ وَراءَ ذلِكَ فَأُولئِكَ هُمُ العادُونَ‏ وَ هُوَ مِمَّا وَرَاءَ ذَلِكَ

He^-asws said: ‘The Words of Allah^-azwj: So one who seeks beyond that, then those, they are the transgressors [23:7], and it is from what is beyond that’.

فَقَالَ الرَّجُلُ أَيُّمَا أَكْبَرُ الزِّنَا أَوْ هِيَ

The man said, ‘Which of the two is greater (in sin), the adultery or it?’

قَالَ هُوَ ذَنْبٌ عَظِيمٌ قَدْ قَالَ الْقَائِلُ بَعْضُ الذُّنُوبِ أَهْوَنُ مِنْ بَعْضٍ وَ الذُّنُوبُ كُلُّهَا عَظِيمٌ عِنْدَ اللَّهِ لِأَنَّهَا مَعَاصٍ وَ إِنَّ اللَّهَ لَا يُحِبُّ مِنَ الْعِبَادِ الْعِصْيَانَ وَ قَدْ نَهَانَا اللَّهُ عَنْ ذَلِكَ لِأَنَّهَا مِنْ عَمَلِ الشَّيْطَانِ

He^-asws said: ‘It is a mighty sin. The speaker has said, ‘Some of the sins are lesser than some’, and the sins, all of them, are mighty in the Presence of Allah^-azwj because these are acts of disobedience, and Allah^-azwj does not Love the disobedience from the servants, and Allah^-azwj has Forbidden us from that because it is from the actions of Satan^-la.

وَ قَالَ‏ لا تَعْبُدُوا الشَّيْطانَ‏- إِنَّ الشَّيْطانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا إِنَّما يَدْعُوا حِزْبَهُ لِيَكُونُوا مِنْ أَصْحابِ السَّعِيرِ.

And He^-azwj Said: you will not be worshipping the Satan? He is your open enemy to you all! [36:60], Surely, the Satan is an enemy to you all. But rather, he calls his party in order for them to happen to be of the inmates of the Blazing Fire [35:6]’’.[136]

2- غو، غوالي اللئالي قَالَ النَّبِيُّ ص‏ نَاكِحُ الْكَفِّ مَلْعُونٌ.

(The book) ‘Gawaly Al La’ali’ –

‘The Prophet^-saww said: ‘The one having sex with the hand is an accursed!’’[137]

باب 91 من يحل النظر إليه و من لا يحل و ما يحرم من النظر و الاستماع و اللمس و ما يحل منها و عقاب التقبيل و الالتزام المحرمين‏

CHAPTER 91 – ONE IT IS PERMISSIBLE TO LOOK AT AND ONE IT IS NOT, AND WHAT IS FORBIDDEN FROM THE LOOKING AND THE LISTENING AND THE TOUCHING, AND WHAT IS LAWFUL FROM THESE, AND PUNISHMENT OF THE UNLAWFUL KISSING AND HUGGING

1- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي‏ أَنَّ النَّبِيَّ ص نَهَى أَنْ تَتَكَلَّمَ الْمَرْأَةُ عِنْدَ غَيْرِ زَوْجِهَا وَ غَيْرِ ذِي مَحْرَمٍ مِنْهَا أَكْثَرَ مِنْ خَمْسِ كَلِمَاتٍ مِمَّا لَا بُدَّ لَهَا مِنْهُ.

(The book) ‘Al Amaali’ of Al Sadouq –

In a Hadeeth of the prohibitions, the Prophet^-saww prohibited the woman from talking in the present of (men) other than her husband and non-sanctimonious ones more than five phrases, from what there is no escape for her from (speaking) it’.[138]

2- وَ نَهَى أَنْ يَنْظُرَ الرَّجُلُ إِلَى عَوْرَةِ أَخِيهِ الْمُسْلِمِ وَ قَالَ مَنْ تَأَمَّلَ عَوْرَةَ أَخِيهِ الْمُسْلِمِ لَعَنَهُ سَبْعُونَ أَلْفَ مَلَكٍ وَ نَهَى الْمَرْأَةَ أَنْ تَنْظُرَ إِلَى عَوْرَةِ الْمَرْأَةِ

And he^-saww prohibited the man from looking at the nakedness of his Muslim brother, and said: ‘One who contemplates on the nakedness of his Muslim brother gets cursed by a thousand Angels, and he^-saww prohibited the woman from looking at the nakedness of a woman.

وَ نَهَى أَنْ يَطَّلِعَ الرَّجُلُ فِي بَيْتِ جَارِهِ وَ قَالَ مَنْ نَظَرَ إِلَى عَوْرَةِ أَخِيهِ الْمُسْلِمِ أَوْ عَوْرَةِ غَيْرِ أَهْلِهِ مُتَعَمِّداً أَدْخَلَهُ اللَّهُ مَعَ الْمُنَافِقِينَ الَّذِينَ كَانُوا يَبْحَثُونَ عَنْ عَوْرَاتِ الْمُسْلِمِينَ وَ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يَفْضَحَهُ اللَّهُ إِلَّا أَنْ يَتُوبَ.

And he^-saww prohibited the man from peeking into a house of his neighbour and said: ‘One who looks at the nakedness of his Muslim brother, or nakedness of other than his family deliberately, Allah^-azwj will Enter him with the hypocrites, those who investigate about the nakedness of the Muslims, and he will not exit from the world until Allah^-azwj Exposes him, except if he repents’.[139]

3- وَ قَالَ ص‏ مَنْ مَلَأَ عَيْنَهُ مِنْ حَرَامٍ مَلَأَ اللَّهُ عَيْنَهُ يَوْمَ الْقِيَامَةِ مِنَ النَّارِ إِلَّا أَنْ يَتُوبَ وَ يَرْجِعَ.

And he^-saww said: ‘One who fills his eyes from prohibitions, on the Day of Qiyamah Allah^-azwj will Fill his eyes from the Fire, except if he repents and retracts’.[140]

4- وَ قَالَ ص‏ مَنْ صَافَحَ امْرَأَةً تَحْرُمُ عَلَيْهِ فَقَدْ باءَ بِسَخَطٍ مِنَ اللَّهِ‏ وَ مَنِ الْتَزَمَ امْرَأَةً حَرَاماً قُرِنَ فِي سِلْسِلَةٍ مِنْ نَارٍ مَعَ الشَّيْطَانِ فَيُقْذَفَانِ فِي النَّارِ.

And he^-saww said: ‘One who shakes the hand of an unlawful woman will incur the Wrath of Allah^-azwj, and one who embraces an unlawful woman will be paired in a chain of fire with the Satan^-la, and they will both be thrown into the Fire’.[141]

5- فس، تفسير القمي‏ قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصارِهِمْ وَ يَحْفَظُوا فُرُوجَهُمْ‏ فَإِنَّهُ حَدَّثَنِي أَبِي عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كُلُّ آيَةٍ فِي الْقُرْآنِ فِي ذِكْرِ الْفُرُوجِ فَهُوَ مِنَ الزِّنَا إِلَّا هَذِهِ الْآيَةَ فَإِنَّهَا مِنَ النَّظَرِ فَلَا يَحِلُّ لِرَجُلٍ مُؤْمِنٍ أَنْ يَنْظُرَ إِلَى فَرْجِ أُخْتِهِ وَ لَا يَحِلُّ لِلْمَرْأَةِ أَنْ يَنْظُرَ إِلَى فَرْجِ أَخِيهَا.

(The book) ‘Tafseer Al Qummi –

Say to the Momineen to cast down their eyes and preserve their private parts, that is purer for them, surely Allah is Aware of what they are doing [24:30]. My father narrated to me from Muhammad Bin Abu Umeyr, from Abu Baseer, from Abu Abdullah^-asws said: ‘Every Verse in the Quran mentioning the private parts, it is from the adultery except this Verse, for it is (protecting) from being looked at. It is not lawful for a Momin man to look at the private part of his sister nor it is lawful for the woman to look at the private part of her brother’.[142]

وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ وَ لا يُبْدِينَ زِينَتَهُنَّ إِلَّا ما ظَهَرَ مِنْها فَهِيَ الثِّيَابُ وَ الْكُحْلُ وَ الْخَاتَمُ وَ خِضَابُ الْكَفِّ وَ السِّوَارُ

And in a report by Abu Al Jaroud –

From Abu Ja’far^-asws regarding His^-azwj Words: and not to display their adornments except what is apparent from these [24:31]: ‘If it is the garment and the Kohl, and (wearing) the ring, and dying the hand, and bangles.

وَ الزِّينَةُ ثَلَاثٌ زِينَةٌ لِلنَّاسِ وَ زِينَةٌ لِلْمَحْرَمِ وَ زِينَةٌ لِلزَّوْجِ فَأَمَّا زِينَةُ النَّاسِ فَقَدْ ذَكَرْنَا وَ أَمَّا زِينَةُ الْمَحْرَمِ الْقِلَادَةُ فَمَا فَوْقَهَا وَ الدُّمْلُجُ وَ مَا دُونَهُ وَ الْخَلْخَالُ وَ مَا أَسْفَلَ مِنْهُ

And the adornments are three – adorning for the people, and adorning for the sanctimonious one, and adorning for the husband. As for adorning for the people we^-asws have mentioned, and as for adorning for the sanctimonious one, it is the necklace and what is above it, and the bracelet and what is below it, and the anklet and what is lower than it.

وَ أَمَّا زِينَةُ الزَّوْجِ فَالْجَسَدُ كُلُّهُ- أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجالِ‏ فَهُوَ الشَّيْخُ الْكَبِيرُ الْفَانِي الَّذِي لَا حَاجَةَ لَهُ فِي النِّسَاءِ- أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلى‏ عَوْراتِ النِّساءِ- وَ لا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ ما يُخْفِينَ مِنْ زِينَتِهِنَ‏ يَقُولُ وَ لَا تَضْرِبُ إِحْدَى رِجْلَيْهَا بِالْأُخْرَى لِتَقْرَعَ الْخَلْخَالَ بِالْخَلْخَالِ.

As for adorning for the husband, it is the body, all of it: or followers who are without (sexual) need [24:31]. He is the aged old man, the perishing one who, there is no need for him regarding the woman – the child not having been exposed to the private parts of the women, and they should not strike with their legs for it to be known what is hidden from their adornments [24:31]. He^-azwj is Saying she should not strike one of her legs with the other to knock the anklet with the anklet’’.[143]

6- فس، تفسير القمي‏ إِنَّ النِّسَاءَ كُنَّ يَخْرُجْنَ إِلَى الْمَسْجِدِ وَ يُصَلِّينَ خَلْفَ رَسُولِ اللَّهِ ص فَإِذَا كَانَ بِاللَّيْلِ وَ خَرَجْنَ إِلَى صَلَاةِ الْمَغْرِبِ وَ الْعِشَاءِ وَ الْغَدَاةِ يَقْعُدُ الشَّابُّ لَهُنَّ فِي طَرِيقِهِنَّ فَيُؤْذُونَهُنَّ وَ يَتَعَرَّضُونَ لَهُنَّ

(The book) ‘Tafseer Al Qummi’ –

The women used to go out to the Masjid and pray Salat behind Rasool-Allah^-saww. When it was at night and they were going out to Salat Al-Maghrib and Al-Isha and the morning, the youths would sit for them in their street and bother them and present to them.

 فَأَنْزَلَ اللَّهُ‏ يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ وَ بَناتِكَ وَ نِساءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذلِكَ أَدْنى‏ أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ وَ كانَ اللَّهُ غَفُوراً رَحِيماً.

So, Allah^-azwj Revealed: O you Prophet! Say to your wives, and your daughters, and the womenfolk of the Momineen to draw their outer garments upon themselves. That is more appropriate, for they would be recognised and would not be harmed; and Allah was always Forgiving, Merciful [33:59]’.[144]

7- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ قَالَ: سَمِعْتُ الصَّادِقَ ع عَمَّا تُظْهِرُ الْمَرْأَةُ مِنْ زِينَتِهَا فَقَالَ الْوَجْهَ وَ الْكَفَّيْنِ.

(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Ziyad who said,

‘I heard Al-Sadiq^-asws about what the woman can manifest from her adornments. He^-asws said: ‘The face and the two palms’’.[145]

8- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ لَهَا أَنْ يَحْجُمَهَا رَجُلٌ‏

(The book) ‘Qurb Al Isnaad’ –

Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about the woman, ‘Is it for her to get cupping done by a man?’

 قَالَ لَا.

He^-asws said: ‘No’.[146]

9- وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يَكُونُ بِهَا الْجُرْحُ فِي فَخِذِهَا أَوْ عَضُدِهَا هَلْ يَصْلُحُ لِلرَّجُلِ أَنْ يَنْظُرَ إِلَيْهِ وَ يُعَالِجَهُ

And I asked him^-asws about the woman having an injury in her thigh, or her forearm, ‘Is it correct for the man to look at it and treat it?’

 قَالَ لَا.

He^-asws said: ‘No’.[147]

10- وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ بِأَصْلِ فَخِذِهِ أَوْ أَلْيَتِهِ الْجُرْحُ هَلْ يَصْلُحُ لِلْمَرْأَةِ أَنْ تَنْظُرَ إِلَيْهِ أَوْ تُدَاوِيَهُ

And I asked him^-asws about the man having the injury in the bottom of his thigh or his buttocks, ‘Is it correct for the woman to look at it or treat it?’

قَالَ إِذَا لَمْ يَكُنْ عَوْرَةً فَلَا بَأْسَ.

He^-asws said: ‘If it does not happen to be the private part, there is no problem’.[148]

11- وَ سَأَلْتُهُ عَنِ الرَّجُلِ مَا يَصْلُحُ لَهُ أَنْ يَنْظُرَ إِلَيْهِ مِنَ الْمَرْأَةِ الَّتِي لَا تَحِلُّ لَهُ

And I asked him^-asws about the man, ‘What is correct for him to look at from the woman who is not lawful for him?’

قَالَ الْوَجْهُ وَ الْكَفُّ وَ مَوْضِعُ السِّوَارِ.

He^-asws said: ‘The face and the palm, and place of the bangles’.[149]

12- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام فِي عِلَلِ ابْنِ سِنَانٍ عَنِ الرِّضَا ع‏ أَنَّهُ كَتَبَ إِلَيْهِ حَرُمَ النَّظَرُ إِلَى شُعُورِ النِّسَاءِ الْمَحْجُوبَاتِ بِالْأَزْوَاجِ وَ غَيْرِهِنَّ مِنَ النِّسَاءِ لِمَا فِيهِ مِنْ تَهْيِيجِ الرِّجَالِ وَ مَا يَدْعُو التَّهْيِيجُ إِلَى الْفَسَادِ وَ الدُّخُولِ فِيمَا لَا يَحِلُّ وَ لَا يَجْمُلُ

(The book) ‘Ilal Al-Sharaie’, (and) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws, in ‘Ilal’ of Ibn Sinan, from Al-Reza^-asws, he^-asws wrote to him: ‘It is prohibited to look at the hair of women, the veiled with the husbands and others from the women due to what is in it from the arousal of men, and what the arousal leads to the corruption and the entry into what is not permissible nor beautiful.

وَ كَذَلِكَ مَا أَشْبَهَ الشُّعُورَ إِلَّا الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ الْقَواعِدُ مِنَ النِّساءِ اللَّاتِي لا يَرْجُونَ نِكاحاً فَلَيْسَ عَلَيْهِنَّ جُناحٌ أَنْ يَضَعْنَ ثِيابَهُنَّ غَيْرَ مُتَبَرِّجاتٍ بِزِينَةٍ أَيْ غَيْرَ الْجِلْبَابِ وَ لَا بَأْسَ بِالنَّظَرِ إِلَى شُعُورِ مِثْلِهِنَ.

And like that is what resembles the hair, except which Allah^-azwj Mighty and Majestic Said: And the post-menopausal from the women, those who do not hope for marriage, there isn’t any blame upon them if they put off their clothes without displaying the ornaments [24:60], i.e., other than the outer garment, and there is no problem with the looking at the hair of the likes of them’.[150]

13- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجالِ‏ إِلَى آخِرِ الْآيَةِ فَقَالَ الْأَحْمَقُ الَّذِي لَا يَأْتِي النِّسَاءَ.

(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Ibn Yazeed, from Safwan, from Ibn Muskan, from Zurara who said,

I asked Abu Ja’far^-asws about Words of Allah^-azwj Mighty and Majestic: or followers who are without (sexual) need [24:31] – up to the end of the Verse. He^-asws said: ‘The idiot who does not come to the women’.[151]

14- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْوَشَّاءِ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ‏ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجالِ‏ قَالَ هُوَ الْأَبْلَهُ الْمُوَلَّى عَلَيْهِ الَّذِي لَا يَأْتِي النِّسَاءَ.

(The book) ‘Ma’any Al Akhbaar’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al Washa, from Al Batainy, from Abu Baseer who said,

I asked Abu Abdullah^-asws about or followers who are without (sexual) need [24:31]. He^-asws said: ‘He is the simple-minded governed upon (slave), the one who does not come to the women’.[152]

15- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَا لِلرَّجُلِ أَنْ يَرَى مِنَ الْمَرْأَةِ إِذَا لَمْ يَكُنْ لَهَا بِمَحْرَمٍ

(The book) ‘Al-Khisaal’ – Ibn Al-Waleed, from Al-Saffar, from Ahmad Bin Muhammad, from Marwak Bin Ubeyd, from one of our companions,

From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘What is for the man to see from the woman, if he does not happen to be sanctimonious (Mahram) for her?’

 قَالَ الْوَجْهَ وَ الْكَفَّيْنِ وَ الْقَدَمَيْنِ.

He^-asws said: ‘The face and the two palms, and the two feet’.[153]

16- ع، علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ الْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْجَارِيَةِ الَّتِي لَمْ تُدْرِكْ مَتَى يَنْبَغِي لَهَا أَنْ تُغَطِّيَ رَأْسَهَا مِمَّنْ لَيْسَ بَيْنَهُ وَ بَيْنَهَا مَحْرَمٌ وَ مَتَى يَجِبُ أَنْ تُقَنِّعَ رَأْسَهَا لِلصَّلَاةِ

(The book) ‘Ilal Al Sharaie’ – My father, from Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Al Hajjaj who said,

I asked Abu Abdullah^-asws about the slave girl who is not an adult yet, ‘When is it befitting for her to cover her head from the ones there isn’t any sanctimony between him and her, and when is it obligatory for her to cover her head for the Salat?’

قَالَ لَا تُغَطِّي رَأْسَهَا حَتَّى تَحْرُمَ عَلَيْهَا الصَّلَاةُ.

He^-asws said: ‘She does not cover her head until the Salat gets prohibited unto her (in some days)’.[154] (i.e., she starts menstruating)

17- ب، قرب الإسناد ابْنُ الْخَطَّابِ عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: لَا تُغَطِّي الْمَرْأَةُ رَأْسَهَا مِنَ الْغُلَامِ حَتَّى يَبْلُغَ الْغُلَامُ.

(The book) ‘Qurb Al Isnaad’ – Ibn Al Khattan, from Al Bazanty,

From Al-Reza^-asws: ‘The woman does not cover her head from the boy until the boy matures’.[155]

18- ل، الخصال ابْنُ الْمُغِيرَةِ بِإِسْنَادِهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ كُلُّ عَيْنٍ بَاكِيَةٌ يَوْمَ الْقِيَامَةِ إِلَّا ثَلَاثَةَ أَعْيُنٍ عَيْنٌ بَكَتْ مِنْ خَشْيَةِ اللَّهِ وَ عَيْنٌ غُضَّتْ عَنْ مَحَارِمِ اللَّهِ وَ عَيْنٌ بَاتَتْ سَاهِرَةً فِي سَبِيلِ اللَّهِ.

(The book) ‘Al Khisaal – Ibn Al Mugheira, by his chain from Al Sakuni,

From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘Every eye will be crying on the Day of Qiyamah except three eyes – an eye having cried from fear of Allah^-azwj, and an eye closed from prohibitions of Allah^-azwj, and an eye having spent a night having held a vigil in the way of Allah^-azwj’.[156]

19 ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِ‏ مِثْلَهُ.

(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Al Mugheira, from Al Sakuni, similar to it.[157]

20- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ لَيْسَ فِي الْبَدَنِ شَيْ‏ءٌ أَقَلَ‏ شُكْراً مِنَ الْعَيْنِ فَلَا تُعْطُوهَا سُؤْلَهَا فَتَشْغَلَكُمْ عَنْ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ-

(The book) ‘Al Khisaal’,

Al-Arbamiya – Amir Al-Momineen^-asws said: ‘There isn’t anything in the body of less gratefulness than the eyes, so do not grant it its request for it would pre-occupy you from the Zikr of Allah^-azwj Mighty and Majestic!’

 وَ قَالَ ع لَكُمْ أَوَّلُ نَظْرَةٍ إِلَى الْمَرْأَةِ فَلَا تُتْبِعُوهَا بِنَظْرَةٍ أُخْرَى وَ احْذَرُوا الْفِتْنَةَ.

And he^-asws said: ‘For you is the first glance at the woman, so do not follow it with another glance, and be careful of the temptation (Fitna)’.[158]

21- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ‏ لَا تُتْبِعِ النَّظْرَةَ النَّظْرَةَ فَلَيْسَ لَكَ إِلَّا أَوَّلُ النَّظْرَةِ.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws – by a chain of Al-Tameemi, from Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Do not follow up the look (glance) with a glance. It isn’t for you except the first look’.[159]

22- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‏ فِي الْمَرْأَةِ يَمُوتُ فِي بَطْنِهَا الْوَلَدُ فَيُتَخَوَّفُ عَلَيْهَا قَالَ لَا بَأْسَ أَنْ يُدْخِلَ الرَّجُلُ يَدَهُ فَيُقَطِّعَهُ فَيُخْرِجَهُ إِذَا لَمْ تَرْفُقْ بِهِ النِّسَاءُ.

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

From Al-Sadiq^-asws, from his^-asws father^-asws, from Ali^-asws, may the Salawaat of Allah^-azwj be upon them^-asws, regarding the woman, the child dies in her belly, so there it is feared upon her. He^-asws said: ‘There is no problem for the man to insert his hand and cut it out and extract it, if the women cannot be gentle with it’.[160]

23- مكا، مكارم الأخلاق مِنْ كِتَابِ الْمَحَاسِنِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ جَلَّ ثَنَاؤُهُ‏ إِلَّا ما ظَهَرَ مِنْها قَالَ الْوَجْهُ وَ الذِّرَاعَانِ.

(The book) ‘Makarim Al Akhlaaq’, from the book ‘Al Mahasin’ –

From Abu Abdullah^-asws regarding His^-azwj Words, Majestic is His^-azwj Laudation: except what is apparent from these [24:31]. He^-asws said: ‘The face and the two forearms’.[161]

عَنْهُ ع أَيْضاً فِي قَوْلِهِ عَزَّ وَ جَلَ‏ إِلَّا ما ظَهَرَ مِنْها قَالَ الزِّينَةُ الظَّاهِرَةُ الْكُحْلُ وَ الْخَاتَمُ.

From him^-asws also, regarding Words of Mighty and Majestic: except what is apparent from these [24:31]. He^-asws said: ‘The apparent adornments – the Kohl and the ring’.[162]

وَ فِي رِوَايَةٍ أُخْرَى قَالَ: الْخَاتَمُ وَ الْمَسَكَةُ وَ هُوَ الَّذِي يَظْهَرُ مِنَ الزِّينَةِ وَ لا يُبْدِينَ زِينَتَهُنَ‏ الْقَلَائِدَ وَ الْقُرْطَةَ وَ الدَّمَالِيجَ وَ الْخَلَاخِيلَ

And in another report, he^-asws said: ‘The ring and the bracelet, and it is which he can look at from the adornments. As for: and not to display their adornments [24:31], the necklaces and the earrings, and the armlets and the anklets’.

وَ قَالَ الْمَسَكَةُ هِيَ الْقُلْبُ الْمَسَكُ السِّوَارُ مِنَ الذَّبْلِ وَ يُقَالُ وَاحِدَتُهُ مَسَكَةٌ.

And he^-asws said: ‘The bracelet, it is ‘Al-Qulb Al-Masak’, the bangle of the shells, and one is called ‘Masakah’’.[163]

24- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ فِي الْحَدِيثِ الَّذِي قَالَتْ فَاطِمَةُ خَيْرٌ لِلنِّسَاءِ أَلَّا يَرَيْنَ الرِّجَالَ وَ لَا يَرَاهُنَّ الرِّجَالُ فَقَالَ رَسُولُ اللَّهِ ص إِنَّهَا مِنِّي.

And from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said in a Hadeeth in which (Syeda) Fatima^-asws had said: ‘Best for the women is that neither do the men see them nor do they see them (men)!’ So Rasool-Allah^-saww said: ‘She^-asws is from me^-saww’.[164]

25- عَنْ أُمِّ سَلَمَةَ قَالَتْ‏ كُنْتُ عِنْدَ النَّبِيِّ ص وَ عِنْدَهُ مَيْمُونَةُ فَأَقْبَلَ ابْنُ مَكْتُومٍ وَ ذَلِكَ بَعْدَ أَنْ أَمَرَ بِالْحِجَابِ فَقَالَ احْتَجِبَا

From Umm Salama^-ra. She^-ra said, ‘I^-ra was in the presence of the Prophet^-saww, and with him^-saww was Maymouna^-ra. Ibn Maktoum (a blind man) came, and that was after he^-saww had been Commanded with the veil. He^-saww said: ‘Veil up!’

فَقُلْنَا يَا رَسُولَ اللَّهِ أَ لَيْسَ أَعْمَى لَا يُبْصِرُنَا

We^-ra said, ‘O Rasool-Allah^-saww! Isn’t it so that the blind cannot see us^-ra?’

 قَالَ أَ فَعَمْيَاوَانِ أَنْتُمَا أَ لَسْتُمَا تُبْصِرَانِهِ.

He^-saww said: ‘Are you^-ra two blind? Aren’t you^-ra both seeing him?’’[165]

26- وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يُسَلِّمُ عَلَى النِّسَاءِ وَ كَانَ يَكْرَهُ أَنْ يُسَلِّمَ عَلَى الشَّابَّةِ مِنْهُنَّ وَ قَالَ أَتَخَوَّفُ أَنْ يُعْجِبَنِي صَوْتُهَا فَيَدْخُلَ مِنَ الْإِثْمِ عَلَيَّ أَكْثَرُ مِمَّا أَطْلُبُ مِنَ الْأَجْرِ.

And Amir Al-Momineen^-asws used to greet unto the women, and he^-asws would dislike greeting unto the youthful ones from them, and said: ‘It is feared that their voice might fascinate one so more sin would enter upon one than the Recompense oneseeks’.[166]

27- وَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ اللَّهِ ع هَلْ يُصَافِحُ الرَّجُلُ الْمَرْأَةَ لَيْسَتْ بِذِي مَحْرَمٍ

And Abu Baseer asked Abu Abdullah^-asws, ‘Can the man shake hands with who isn’t ‘Mahram’ (sanctimonious to him)?’

 قَالَ لَا إِلَّا مِنْ وَرَاءِ الثَّوْبِ.

He^-asws said: ‘No, except from behind the cloth’.[167]

28- وَ عَنِ الصَّادِقِ ع قَالَ: مَنْ نَظَرَ إِلَى امْرَأَةٍ فَرَفَعَ بَصَرَهُ إِلَى السَّمَاءِ أَوْ غَمَّضَ بَصَرَهُ لَمْ يَرْتَدَّ إِلَيْهِ بَصَرَهُ حَتَّى يُزَوِّجَهُ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْحُورِ الْعِينِ‏.

And from Al-Sadiq^-asws having said: ‘One who looks at a woman, he should either raise his sight towards the sky or shut his eyes, no returning his sight, until Allah^-azwj Mighty and Majestic get him married to the Maiden Houries’.[168]

29- وَ قَالَ ع‏ أَوَّلُ النَّظْرَةِ لَكَ وَ الثَّانِيَةُ عَلَيْكَ وَ لَا لَكَ وَ الثَّالِثَةُ فِيهَا الْهَلَاكُ.

And he^-asws said: ‘The first look (glance) is for you, and the second is against you and not for you, and the third has the destruction in it’.[169]

30- عَنِ الْبَاقِرِ ع قَالَ: لَا بَأْسَ أَنْ يَنْظُرَ الرَّجُلُ إِلَى شَعْرِ أُمِّهِ أَوْ أُخْتِهِ أَوِ ابْنَتِهِ.

From Al-Baqir^-asws having said: ‘There is no problem with the man looking at the hair of his mother, or his sister, or his daughter’.[170]

31- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص‏ مَنْ مَلَأَ عَيْنَيْهِ حَرَاماً يَحْشُوهَا اللَّهُ يَوْمَ الْقِيَامَةِ مَسَامِيرَ مِنْ نَارٍ ثُمَّ حَشَاهَا نَاراً إِلَى أَنْ يَقُومَ النَّاسُ ثُمَّ يُؤْمَرُ بِهِ إِلَى النَّارِ.

(The book) ‘Jamie Al Akhbar’ –

Rasool-Allah^-saww said: ‘One who fills his eyes with prohibited (matters), on the Day of Qiyamah Allah^-azwj will Fill these with nails of fire, then Fill these with Fire up to the standing by the people, then he will be Commanded with to the Fire!’[171]

32- وَ قَالَ ع‏ مَنِ اطَّلَعَ فِي بَيْتِ جَارِهِ فَنَظَرَ إِلَى عَوْرَةِ رَجُلٍ أَوْ شَعْرِ امْرَأَةٍ أَوْ شَيْ‏ءٍ مِنْ جَسَدِهَا كَانَ حَقِيقاً عَلَى اللَّهِ أَنْ يُدْخِلَهُ النَّارَ مَعَ الْمُنَافِقِينَ الَّذِينَ‏ كَانُوا يَتَبَحَّثُونَ عَوْرَاتِ الْمُسْلِمِينَ فِي الدُّنْيَا وَ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يَفْضَحَهُ اللَّهُ وَ يُبْدِي عَوْرَاتِهِ لِلنَّاظِرِينَ فِي الْآخِرَةِ.

And he^-asws said: ‘One who peeks into the house of his neighbour so he looks at the nakedness of a man or hair of a woman, or something from her body, there would be a right upon Allah^-azwj to Enter him into the Fire with the hypocrites, those who were seeking faults of the Muslims in the world, and he will not exit from the world until Allah^-azwj Exposes him and Reveals his faults to the beholders in the Hereafter!’[172]

33- قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ مَنْ أَطْلَقَ نَاظِرَهُ أَتْعَبَ حَاضِرَهُ مَنْ تَتَابَعَتْ لَحَظَاتُهُ دَامَتْ حَسَرَاتُهُ.

Amir Al-Momineen^-asws said: ‘One who frees his looking (to roam around) will fatigue his heart. One who follows up his glances, his regret will be constant’.[173]

34- قَالَ النَّبِيُّ ص‏ النَّظَرُ سَهْمٌ مَسْمُومٌ مِنْ سِهَامِ إِبْلِيسَ فَمَنْ تَرَكَهَا خَوْفاً مِنَ اللَّهِ أَعْطَاهُ اللَّهُ إِيمَاناً يَجِدُ حَلَاوَتَهُ فِي قَلْبِهِ‏.

The Prophet^-saww said: ‘The look is a poisoned arrow from the arrows of Iblees^-la. The one who neglects it fearing from Allah^-azwj, Allah^-azwj would Give him Eman, he will find its sweetness in his heart’.[174]

35- وَ قَالَ: لِكُلِّ عُضْوٍ مِنِ ابْنِ آدَمَ حَظٌّ مِنَ الزِّنَا فَالْعَيْنُ زِنَاهُ النَّظَرُ وَ اللِّسَانُ زِنَاهُ الْكَلَامُ وَ الْأُذُنَانِ زِنَاهُمَا السَّمْعُ وَ الْيَدَانِ زِنَاهُمَا الْبَطْشُ وَ الرِّجْلَانِ زِنَاهُمَا الْمَشْيُ وَ الْفَرْجُ يُصَدِّقُ ذَلِكَ وَ يُكَذِّبُهُ.

And he^-saww said: ‘For each body part of a son of Adam^-as, there is a share from the adultery. The eye, its adultery is in the looking, and the tongue, its adultery is in the talking, and the ears, their adultery is in the listening, and the hands, their adultery is in the force of action, and the two legs, their adultery is in the walking, and the private part ratifies that and belies it’.[175]

36- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع‏ اسْتَأْذَنَ أَعْمَى عَلَى فَاطِمَةَ ع فَحَجَبَتْهُ فَقَالَ لَهَا رَسُولُ اللَّهِ ص لِمَ حَجَبْتِهِ وَ هُوَ لَا يَرَاكِ

(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: ‘A blind man sought permission to meet (Syeda) Fatima^-asws. She^-asws veiled from him. Rasool-Allah^-saww said to her^-asws: ‘Why did you^-asws veil from him and he cannot see you^-asws?’

فَقَالَتْ ع إِنْ لَمْ يَكُنْ يَرَانِي فَأَنَا أَرَاهُ وَ هُوَ يَشَمُّ الرِّيحَ

She^-asws said: ‘If he does not happen to see me^-asws, so I^-asws can see him, and he can smell the aroma’.

فَقَالَ رَسُولُ اللَّهِ ص أَشْهَدُ أَنَّكِ بَضْعَةٌ مِنِّي.

Rasool-Allah^-saww said: ‘I^-saww testify you^-asws are a part of me^-saww!’[176]

37- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع‏ يَا رَسُولَ اللَّهِ أُمِّي أَسْتَأْذِنُ عَلَيْهَا

And by this chain, he^-asws said: ‘Ali^-asws said: ‘O Rasool-Allah^-saww! My^-asws mother^-as, do I^-asws need to seek permission to see her^-as?’

 قَالَ نَعَمْ

He^-saww said: ‘Yes’.

قَالَ وَ لِمَ يَا رَسُولَ اللَّهِ

He^-asws said: ‘And why, O Rasool-Allah^-saww?’

قَالَ أَ يَسُرُّكَ أَنْ تَرَاهَا عُرْيَانَةً

He^-saww said: ‘Would it make you^-asws happy to see her^-as uncovered?’

قَالَ لَا

He^-asws said: ‘No’.

قَالَ فَاسْتَأْذِنْ.

He^-saww said: ‘So seek permission’.[177]

38- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع‏ قَالَ رَجُلٌ لِرَسُولِ اللَّهِ ص يَا رَسُولَ اللَّهِ أُخْتِي تَكْشِفُ شَعْرَهَا بَيْنَ يَدَيَّ

And by this chain, he^-asws said: ‘Ali^-asws said: ‘A man said to Rasool-Allah^-saww, ‘O Rasool-Allah^-saww! Can my sister uncover her hair in front of me!’

قَالَ لَا إِنِّي أَخَافُ إِذَا أَبْدَتْ شَيْئاً مِنْ مَحَاسِنِهَا وَ مِنْ شَعْرِهَا وَ مِعْصَمِهَا أَنْ تُوَاقِعَهَا.

He^-asws said: ‘I^-saww fear if she were to manifest something from her beauty, and from her hair, and her wrists, you might fall (tempted) with her’.[178]

39- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا قَبَّلَ أَحَدُكُمْ ذَاتَ مَحْرَمٍ‏ قَدْ حَاضَتْ أُخْتَهُ أَوْ عَمَّتَهُ أَوْ خَالَتَهُ فَلْيُقَبِّلْ بَيْنَ عَيْنَيْهَا وَ رَأْسَهَا وَ لْيَكُفَّ عَنْ خَدِّهَا وَ عَنْ فِيهَا.

And by this chain, he^-asws said: ‘Rasool-Allah^-saww said: ‘Whenever one of you kisses a ‘Mahram’ (sanctimonious one) who has menstruated, (like) his sister, or his paternal aunt, or his maternal aunt, let him kiss between her eyes and her head, and let him refrain from her cheek and from her mouth’.[179]

40- وَ بِهَذَا الْإِسْنَادِ قَالَ: نَهَى رَسُولُ اللَّهِ ص أَنْ يَدْخُلَ عَلَى النِّسَاءِ إِلَّا بِإِذْنِ الْأَوْلِيَاءِ.

And by this chain, he^-asws said: ‘Rasool-Allah^-saww prohibited from entering upon the womenfolk except by the permission of the guardian’.[180]

41- نُقِلَ مِنْ خَطِّ الشَّهِيدِ قُدِّسَ سِرُّهُ عَنْ يُوسُفَ بْنِ جَابِرٍ عَنِ الْبَاقِرِ ع قَالَ: لَعَنَ رَسُولُ اللَّهِ ص مَنْ نَظَرَ إِلَى فَرْجِ امْرَأَةٍ لَا تَحِلُّ لَهُ وَ رَجُلًا خَانَ أَخَاهُ فِي امْرَأَتِهِ وَ رَجُلًا احْتَاجَ النَّاسُ إِلَيْهِ لِيُفَقِّهَهُمْ فَسَأَلَهُمُ الرِّشْوَةَ.

It is copied from the handwriting of Al Shaheed, may his soul be sanctified, from Yusuf Bin Jabir,

From Al-Baqir^-asws having said: ‘Rasool-Allah^-saww cursed the one who looks at the private part of a woman who is not lawful for him, and a man who betrays his brother regarding his wife, and a man the people are needy to for him to make them understand, so he asks them for the bribe’’.[181]

42- وَ مِنْهُ، نَقْلًا مِنْ كِتَابِ زُهْدِ النَّبِيِّ ص لِلشَّيْخِ جَعْفَرِ بْنِ أَحْمَدَ الْقُمِّيِّ قَالَ النَّبِيُّ ص‏ اشْتَدَّ غَضَبُ اللَّهِ عَلَى امْرَأَةٍ ذَاتِ بَعْلٍ مَلَأَتْ عَيْنَهَا مِنْ غَيْرِ زَوْجِهَا.

And from him, copying from the book ‘Kitab Al Zohd’ of the sheykh Ja’far Bin Ahmad Al Qummi –

The Prophet^-saww said: ‘The Wrath of Allah^-azwj intensified upon a woman with a husband filling her eyes from other than her husband’.[182]

(The book) ‘Nahj Al Balagah’ –

43- نَهْجُ الْبَلَاغَةِ، رُوِيَ أَنَّهُ ع كَانَ جَالِساً فِي أَصْحَابِهِ- [إِذْ مَرَّتْ‏] فَمَرَّتْ بِهِمُ امْرَأَةٌ جَمِيلَةٌ فَرَمَقَهَا الْقَوْمُ بِأَبْصَارِهِمْ فَقَالَ ع- إِنَّ أَبْصَارَ هَذِهِ الْفُحُولِ طَوَامِحُ‏ وَ إِنَّ ذَلِكَ سَبَبُ هِبَابِهَا فَإِذَا نَظَرَ أَحَدُكُمْ إِلَى امْرَأَةٍ تُعْجِبُهُ فَلْيُلَامِسْ أَهْلَهُ فَإِنَّمَا هِيَ امْرَأَةٌ كَامْرَأَتِهِ

It is reported that he^-asws was seated among his^-asws companions when a beautiful woman passed by him^-asws. The people gazed at her with their eyes. He^-asws said: ‘The eyes of these stallions are covetous, and that is the cause of their looking. So, whenever one of you looks at a woman who fascinates him, then let him touch his wife, for rather she is a woman like his woman’.

فَقَالَ رَجُلٌ مِنَ الْخَوَارِجِ قَاتَلَهُ اللَّهُ كَافِراً مَا أَفْقَهَهُ- [قَالَ‏] فَوَثَبَ الْقَوْمُ لِيَقْتُلُوهُ فَقَالَ ع رُوَيْداً إِنَّمَا هُوَ سَبٌّ بِسَبٍّ أَوْ عَفْوٌ عَنْ ذَنْبٍ‏

A man from the Kharijites said, ‘May Allah^-azwj Kill him^-asws a Kafir! How understanding he^-asws is!’ The people leapt up to kill him. He^-asws said: ‘Gently! But rather it is an insult (reviling) for an insult (reviling) or pardoning from a sin’.[183]

44- عُدَّةُ الدَّاعِي، عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ قَالَ: كَانَ رَجُلٌ بِالْمَدِينَةِ وَ كَانَ لَهُ جَارِيَةٌ نَفِيسَةٌ فَوَقَعَتْ فِي قَلْبِ رَجُلٍ وَ أَعْجَبَ بِهَا فَشَكَا ذَلِكَ إِلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ تَعَرَّضْ لِرُؤْيَتِهَا وَ كُلَّمَا رَأَيْتَهَا فَقُلْ أَسْأَلُ اللَّهَ مِنْ فَضْلِهِ

(The book) ‘Uddat Al Daie’ – From Zur’ah Bin Muhammad who said,

There was a man at Al-Medina and for him was a previous slave girl. She occurred in the heart of a man and he was fascinated by her. He (owner) complained of that to Abu Abdullah^-asws. He^-asws said: ‘Present yourself to seeing her, and every time you see her, say, ‘I ask Allah^-azwj of His^-azwj Grace!’’

 فَفَعَلَ فَمَا لَبِثَ إِلَّا يَسِيراً حَتَّى عَرَضَ لِوَلِيِّهَا سَفَرٌ فَجَاءَ إِلَى الرَّجُلِ فَقَالَ يَا فُلَانُ أَنْتَ جَارِي وَ أَوْثَقُ النَّاسِ عِنْدِي وَ قَدْ عَرَضَ لِي سَفَرٌ وَ أَنَا أُحِبُّ أَنْ أُوَدِّعَكَ فُلَانَةَ جَارِيَتِي تَكُونُ عِنْدَكَ

He did so. It was not long except a little until a journey presented for her master. He came to the man. He said, ‘O so and so! You are my neighbour and the most trusted of the people in my view, and a journey has presented to me and I would love it if I could entrust my so and so slave girl to be with you!’

فَقَالَ الرَّجُلُ لَيْسَ لِيَ امْرَأَةٌ وَ لَا مَعِي فِي مَنْزِلِي امْرَأَةٌ فَكَيْفَ تَكُونُ جَارِيَتُكَ عِنْدِي‏

The man said, ‘There isn’t any wife for me nor is there any other woman in my house, so how can your slave girl be with me?’

فَقَالَ أُقَوِّمُهَا عَلَيْكَ بِالثَّمَنِ وَ تَضْمَنُهُ لِي تَكُونُ عِنْدَكَ فَإِذَا أَنَا قَدِمْتُ فَبِعْنِيهَا أَشْتَرِيهَا وَ إِنْ نِلْتَ مِنْهَا نِلْتَ مَا يَحِلُّ لَكَ

He said, ‘I shall evaluate her to you with the price and you guarantee for me she would be with you. When I arrive, I shall buy her with exactly it, and if you attain from her, attain what is lawful for you’.

فَفَعَلَ وَ غَلَّظَ عَلَيْهِ فِي الثَّمَنِ وَ خَرَجَ الرَّجُلُ فَمَكَثَتْ عِنْدَهُ وَ مَعَهُ مَا شَاءَ اللَّهُ حَتَّى قَضَى وَطَرَهُ مِنْهَا ثُمَّ قَدِمَ رَسُولٌ لِبَعْضِ خُلَفَاءِ بَنِي أُمَيَّةَ يَشْتَرِي لَهُ جَوَارِيَ وَ كَانَتْ هِيَ فِيمَنْ سُمِّيَ أَنْ تُشْتَرَى فَبَعَثَ الْوَالِي إِلَيْهِ فَقَالَ لَهُ جَارِيَةُ فُلَانٍ

He did that and was harsh upon him in the price, and the man went out. She remained in his possession and with him for as long as Allah^-azwj Desired until he had fulfilled his desire from her. Then a messenger of one of the caliphs of the clan of Umayya arrived to buy slave girls for him, and she was among the ones specified to be bought. The guardian sent a message to him. He said to him, ‘The slave girl is for so and so!’

 قَالَ فُلَانٌ غَائِبٌ

He said, ‘So and so is absent’.

 فَقَهَرَهُ عَلَى بَيْعِهَا وَ أَعْطَاهُ مِنَ الثَّمَنِ مَا كَانَ فِيهِ رِبْحٌ فَلَمَّا أُخِذَتِ الْجَارِيَةُ وَ أُخْرِجَ بِهَا مِنَ الْمَدِينَةِ قَدِمَ مَوْلَاهَا فَأَوَّلُ شَيْ‏ءٍ سَأَلَهُ عَنِ الْجَارِيَةِ كَيْفَ هِيَ

He coerced him upon selling her and gave him from the price what there was profit in it. When he took the slave girl and went out with her from Al-Medina, her master arrived. The first thing he asked was about the slave girl, ‘How is she?’

  فَأَخْبَرَهُ بِخَبَرِهَا وَ أَخْرَجَ إِلَيْهِ الْمَالَ كُلَّهُ الَّذِي قَوَّمَهُ عَلَيْهِ وَ الَّذِي رَبِحَ فَقَالَ هَذَا ثَمَنُهَا فَخُذْهُ

He informed him of her news and brought out the wealth to him, all of it which had been evaluated to him and that which as profit. He said, ‘This is her price, so take it!’

 فَأَبَى الرَّجُلُ وَ قَالَ لَا آخُذُ إِلَّا مَا قَوَّمْتُ عَلَيْكَ وَ مَا كَانَ مِنْ فَضْلٍ فَخُذْهُ لَكَ هَنِيئاً

The man refused and said, ‘I will not take except what I had evaluated upon you, so whatever was from extra, take it for yourself wholesomely!’

 فَصَنَعَ اللَّهُ لَهُ بِحُسْنِ نِيَّتِهِ.

Thus, Allah^-azwj Dealt for him due to the excellence of his intention’.[184]

45- فس، تفسير القمي‏ وَ الْقَواعِدُ مِنَ النِّساءِ اللَّاتِي لا يَرْجُونَ نِكاحاً فَلَيْسَ عَلَيْهِنَّ جُناحٌ أَنْ يَضَعْنَ ثِيابَهُنَّ غَيْرَ مُتَبَرِّجاتٍ بِزِينَةٍ

(The book) ‘Tafseer Al Qummi’ –

And the post-menopausal from the women, those who do not hope for marriage, there isn’t any blame upon them if they put off their clothes without displaying the ornaments [24:60].

 قَالَ نَزَلَتْ فِي الْعَجَائِزِ اللَّاتِي قَدْ يَئِسْنَ مِنَ الْمَحِيضِ وَ التَّزْوِيجِ أَنْ يَضَعْنَ النِّقَابَ ثُمَّ قَالَ‏ وَ أَنْ يَسْتَعْفِفْنَ خَيْرٌ لَهُنَ‏ أَيْ لَا يَظْهَرْنَ لِلرِّجَالِ.

He said, ‘It was Revealed regarding the old women who have despaired from the menstruation and the marriage, to put off their face veil. Then He^-azwj Said: And if they modestly refrain, it would be better for them [24:60] – i.e. not revealing to the men’.[185]

46- ثو، ثواب الأعمال ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ أَحْمَدَ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: النَّظَرُ سَهْمٌ مِنْ سِهَامِ إِبْلِيسَ مَسْمُومٌ وَ كَمْ مِنْ نَظْرَةٍ أَوْرَثَتْ حَسْرَةً طَوِيلَةً.

(The book) ‘Al A’maal’ – Ibn Al Barqy, from his father, from his grandfather, from Ibn Fazzal, from Ali Bin Uqba, from his father,

From Abu Abdullah^-asws having said: ‘The look (glance) is an arrow from the poisoned arrows of Iblees^-la, and how many glances have inherited prolonged regret!’[186]

47 سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنِ ابْنِ فَضَّالٍ‏ مِثْلَهُ.

(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Ibn Fazzal, similar to it.[187]

48- ف، تحف العقول‏ سَأَلَ يَحْيَى بْنُ أَكْثَمَ عَنْ قَوْلِ عَلِيٍّ إِنَّ الْخُنْثَى يُوَرَّثُ مِنَ الْمَبَالِ وَ قَالَ فَمَنْ يَنْظُرُ إِذَا بَالَ إِلَيْهِ مَعَ أَنَّهُ عَسَى أَنْ تَكُونَ امْرَأَةً وَ قَدْ نَظَرَ إِلَيْهَا الرِّجَالُ أَوْ عَسَى أَنْ يَكُونَ رَجُلًا وَ قَدْ نَظَرَتْ إِلَيْهِ النِّسَاءُ وَ هَذَا مَا لَا يَحِلُّ

(The book) ‘Tuhaf Al Uqoul’ –

‘Yahya Bin Aksam asked about the words of Ali^-asws, ‘The hermaphrodite inherits (on the basis of) the place of urination’, and he said, ‘So who will look at him when he urinates? Perhaps he could be a woman and the men would be looking at him, or perhaps he could be a man and the women would be looking at him, and this is not lawful!’

فَأَجَابَ أَبُو الْحَسَنِ‏ الثَّالِثُ ع إِنَّ قَوْلَ عَلِيٍّ حَقٌّ وَ يَنْظُرُ قَوْمٌ عُدُولٌ يَأْخُذُ كُلُّ وَاحِدٍ مِنْهُمْ مِرْآةً وَ تَقُومُ الْخُنْثَى خَلْفَهُمْ عُرْيَانَةً وَ يَنْظُرُونَ فِي الْمَرَايَا فَيَرَوْنَ الشَّبَحَ فَيَحْكُمُونَ عَلَيْهِ.

Abu Al-Hassan^-asws the 3^rd answered: ‘The word of Ali^-asws is true, and a group of just ones would look at him. Each would hold a mirror while the hermaphrodite stands bare behind them, and they would look into the mirror. Thus, they would be looking at the resemblance and deciding upon him’.[188]

49- سن، المحاسن إِدْرِيسُ بْنُ الْحَسَنِ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَنْ تَأَمَّلَ خَلْفَ امْرَأَةٍ فَلَا صَلَاةَ لَهُ

(The book) ‘Al Mahasin’ – Idrees Bin Al-Hassan, from Yunus Bin Abdul Rahman who said,

‘Abu Abdullah^-asws said: ‘One who ponders behind a woman, there is no Salat for him’.

قَالَ يُونُسُ إِذَا كَانَ فِي الصَّلَاةِ.

Yunus (the narrator) said, ‘When he was in the Salat’.[189]

50- سن، المحاسن فِي رِوَايَةِ يَحْيَى بْنِ الْمُغِيرَةِ عَنْ ذَافِرٍ رَفَعَهُ قَالَ قَالَ عِيسَى بْنُ مَرْيَمَ‏ إِيَّاكُمْ وَ النَّظْرَةَ فَإِنَّهَا تَزْرَعُ فِي الْقَلْبِ وَ كَفَى بِهَا لِصَاحِبِهَا فِتْنَةً.

(The book) ‘Al Mahasin’ – In a report by Yahya Bin Al Mugheira, from Zafir who said,

‘Isa^-as Bin Maryam^-as said: ‘Beware of the looking, for it cultivate in the heart and suffices as a temptation for its owner’’.[190]

51 ضا، فقه الرضا عليه السلام‏ إِذَا قَبَّلَ الرَّجُلُ غُلَاماً بِشَهْوَةٍ لَعَنَهُ مَلَائِكَةُ السَّمَاءِ وَ مَلَائِكَةُ الْأَرْضِ وَ مَلَائِكَةُ الرَّحْمَةِ وَ مَلَائِكَةُ الْغَضَبِ وَ أَعَدَّ لَهُ جَهَنَّمَ‏ وَ ساءَتْ مَصِيراً.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘When the man kisses a boy with lust, he is cursed by Angels of the sky and Angels of the earth, and the Angels of Mercy and the Angels of Wrath, and Hell is prepared for him, and it is an evil destination’.[191]

وَ فِي خَبَرٍ آخَرَ مَنْ قَبَّلَ غُلَاماً بِشَهْوَةٍ أَلْجَمَهُ اللَّهُ بِلِجَامٍ مِنَ النَّارِ.

And in another Hadeeth – ‘One who kisses a boy with lust, Allah^-azwj will Rein him with the reins of fire’.[192]

52 مص، مصباح الشريعة قَالَ الصَّادِقُ ع‏ مَا اعْتَصَمَ أَحَدٌ بِمِثْلِ مَا اعْتَصَمَ بِغَضِّ الْبَصَرِ فَإِنَّ الْبَصَرَ لَا يُغَضُّ عَنْ مَحَارِمِ اللَّهِ إِلَّا وَ قَدْ سَبَقَ إِلَى قَلْبِهِ مُشَاهَدَةُ الْعَظَمَةِ وَ الْجَلَالِ‏.

(The book) ‘Misbah Al Sharia’ –

Al-Sadiq^-asws said: ‘No one will hold fast with the likes of what he will hold by lowering the gaze, for the gaze will not be lowered from a prohibition of Allah^-azwj except and the vision of the Magnificence and the Majesty (of Allah^-azwj) will have preceded to his heart’.

وَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع بِمَا يُسْتَعَانُ عَلَى غَمْضِ الْبَصَرِ

And Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws was asked, ‘With what can one be assisted upon lowering the gaze?’

 فَقَالَ بِالْخُمُودِ تَحْتَ سُلْطَانِ الْمُطَّلِعِ عَلَى سَتْرِكِ وَ الْعَيْنُ جَاسُوسُ الْقَلْبِ وَ بَرِيدُ الْعَقْلِ فَغُضَّ بَصَرَكَ عَمَّا لَا يَلِيقُ بِدِينِكَ وَ يَكْرَهُهُ قَلْبُكَ وَ يُنْكِرُهُ عَقْلُكَ-.

He^-asws said: ‘By the subjugation under the Authority of the One Noticing your covered matters (secrets), and the eye is a spy of the heart and a postman of the mind. Therefore, lower your gaze from what is not appropriate with your religion and your heart dislikes and your mind denies.

قَالَ النَّبِيُّ ص غُضُّوا أَبْصَارَكُمْ تَرَوْنَ الْعَجَائِبَ وَ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصارِهِمْ وَ يَحْفَظُوا فُرُوجَهُمْ.

The Prophet^-saww said: ‘Lower your gazes, you will see the wonders!’ And Allah^-azwj Mighty and Majestic Said: Say to the Momineen to cast down their eyes and preserve their private parts [24:30]’.

قَالَ عِيسَى بْنُ مَرْيَمَ لِلْحَوَارِيِّينَ إِيَّاكُمْ وَ النَّظَرَ إِلَى الْمَحْذُورَاتِ فَإِنَّهَا بَذْرُ الشَّهَوَاتِ وَ نَبَاتُ الْفِسْقِ-

Isa Bin Maryam^-as said to the disciples: ‘Beware of the looking at the cautioned things for these are the seeds of lustful desires and the growth of corruption’.

وَ قَالَ يَحْيَى بْنُ زَكَرِيَّا الْمَوْتُ أَحَبُّ إِلَيَّ مِنْ نَظْرَةٍ لِغَيْرِ وَاجِبٍ.

And Yahya^-as Bin Zakariya^-as said: ‘The death is more beloved to me^-as than non-obligatory (unnecessary) gaze’.[193]

53 وَ قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ لِرَجُلٍ نَظَرَ إِلَى امْرَأَةٍ فَعَادَهَا فِي مَرَضِهَا لَوْ ذَهَبَتْ عَيْنَاكَ لَكَانَ خير [خَيْراً] لَكَ مِنْ عِيَادَةِ مَرِيضِكَ وَ لَا تَتَوَفَّى [تَتَوَفَّرُ] عَيْنٌ نَصِيبَهَا مِنْ نَظْرَةٍ إِلَى مَحْذُورٍ إِلَّا وَ قَدِ انْعَقَدَ عُقْدَةٌ عَلَى قَلْبِهِ مِنَ الْمُنْيَةِ وَ لَا تَنْحَلُّ إِلَّا بِإِحْدَى الْحَالَتَيْنِ بِبُكَاءِ الْحَسْرَةِ وَ النَّدَامَةِ بِتَوْبَةٍ صَادِقَةٍ وَ إِمَّا بِأَخْذِ حَظِّهِ مِمَّا تَمَنَّى وَ نَظَرَ إِلَيْهِ

And Abdullah Bin Masoud said to a man who looked at a woman and then visited her during her illness, ‘If your eyes had been taken away, it would have been better for you than visiting your sick one! No eye takes its share from a forbidden glance without a knot forming upon the heart from that desire, and it will not be undone except by one of two states – either by the tears of grief and regret through sincere repentance, or by attaining what was desired and looked at.

فَآخِذُ الْحَظِّ مِنْ غَيْرِ تَوْبَةٍ مَصِيرُهُ إِلَى النَّارِ وَ أَمَّا التَّائِبُ الْبَاكِي بِالْحَسْرَةِ وَ النَّدَامَةِ عَنْ ذَلِكَ فَمَأْوَاهُ الْجَنَّةُ وَ مُنْقَلَبُهُ الرِّضْوَانُ.

And as for the one who attains his desire without repentance, his destination is the Fire, while the one who repents with tears of grief and regret, his abode is Paradise and his transfer is to the Divine Pleasure’.[194]

54 شي، تفسير العياشي عَنْ صَفْوَانَ الْجَمَّالِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع بِأَبِي أَنْتَ وَ أُمِّي تَأْتِينِي الْمَرْأَةُ الْمُسْلِمَةُ قَدْ عَرَفَتْنِي بِعَمَلِي وَ عَرَفْتُهَا بِإِسْلَامِهَا وَ حُبِّهَا إِيَّاكُمْ وَ وَلَايَتِهَا لَكُمْ وَ لَيْسَ لَهَا مَحْرَمٌ

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

I said to Abu Abdullah^-asws, ‘May my father and my mother be (sacrificed) for you^-asws! The Muslim woman comes to me who knows me due to my work and I recognise her with her Islam and her love for you^-asws (Imam^-asws) and her Wilayah for you^-asws, and there isn’t any sanctimonious one for her’.

 قَالَ فَإِذَا جَاءَتْكَ الْمَرْأَةُ الْمُسْلِمَةُ فَاحْمِلْهَا فَإِنَّ الْمُؤْمِنَ مَحْرَمُ الْمُؤْمِنَةِ وَ تَلَا هَذِهِ الْآيَةَ- وَ الْمُؤْمِنُونَ وَ الْمُؤْمِناتُ بَعْضُهُمْ أَوْلِياءُ بَعْضٍ.

He^-asws said: ‘When the Muslim woman comes to you, carry her (hire out your ride), for the Momin is a sanctimonious one (Mahram) of the Momina (believing woman)!’ And he^-asws recited this Verse: And the Momineen and the Mominaat are guardians of each other [9:71]’.[195]

55 مكا، مكارم الأخلاق رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: إِنَّمَا كُرِهَ النَّظَرُ إِلَى عَوْرَةِ الْمُسْلِمِ فَأَمَّا النَّظَرُ إِلَى عَوْرَةِ مَنْ لَيْسَ بِمُسْلِمٍ مِثْلُ النَّظَرِ إِلَى عَوْرَةِ الْحِمَارِ.

(The book) ‘Makarim Al Akhlaq’ –

It is reported from Al-Sadiq^-asws having said: ‘But rather, looking at the nakedness of the Muslim is abhorred. As for the looking at nakedness of the one who isn’t a Muslim is like looking at the nakedness of the donkey’.[196]

56 وَ عَنْهُ ع قَالَ: لَا يَنْظُرِ الرَّجُلُ إِلَى عَوْرَةِ أَخِيهِ فَإِذَا كَانَ مُخَالِفاً لَهُ فَلَا شَيْ‏ءَ عَلَيْهِ فِي الْحَمَّامِ.

And from him^-asws having said: ‘The man cannot look at the nakedness of his brother. If he were an adversary of his, there is nothing upon him (if he looks) in the bathhouse.[197]

57 وَ عَنْهُ ع قَالَ: الْفَخِذُ لَيْسَ بِعَوْرَةٍ.

And from him^-asws having said: ‘The thigh isn’t a private part’.[198]

باب 92 النظر إلى امرأة يريد الرجل تزويجها

CHAPTER 92 – LOOKING AT A WOMAN THE MAN INTENDS TO MARRY

1- ب، قرب الإسناد هَارُونُ عَنْ مَسْعَدَةَ بْنِ الْيَسَعِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ لَا بَأْسَ بِأَنْ يَنْظُرَ الرَّجُلُ إِلَى مَحَاسِنِ الْمَرْأَةِ قَبْلَ أَنْ يَتَزَوَّجَهَا إِنَّمَا هُوَ مُسْتَامٌ فَإِنْ يُقْضَ أَمْرٌ يَكُنْ.

(The book) ‘Qurb Al Isnaad’ – Haroun, from Ma’ada Bin Al Yas’a,

From Abu Abdullah^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘There is no problem with the man looking at the beauty of a woman before he marries her. But rather, it is consideration of proposal, for it would fulfil a matter to be!’’[199]

2- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يُرِيدُ أَنْ يَتَزَوَّجَ الْمَرْأَةَ يَجُوزُ لَهُ أَنْ يَنْظُرَ إِلَيْهَا

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Isa, from Al Bazanty, from Yunus Bin Yaqoub who said,

‘I said to Abu Abdullah^-asws, ‘A man intends to marry a woman. Is it allowed for him to look at her?’

قَالَ نَعَمْ وَ تُرَقِّقُ لَهُ الثِّيَابَ لِأَنَّهُ يُرِيدُ أَنْ يَشْتَرِيَهَا بِأَغْلَى الثَّمَنِ.

He^-asws said: ‘Yes, and she can wear the thinner clothes for him because he is intending to acquire her with the most expensive of prices (dowry)’’.[200]

3 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا أَرَادَ أَحَدُكُمْ أَنْ يَتَزَوَّجَ فَلَا بَأْسَ أَنْ يُولِجَ بَصَرَهُ فَإِنَّمَا هُوَ مُشْتَرٍ.

(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: ‘Whenever one of you intends to get married, there is no problem in him scrutinising with his gaze, for rather he is a buyer’.[201]

4- وَ فِي رِوَايَةٍ أُخْرَى‏ فَلَا بَأْسَ أَنْ يَنْظُرَ إِلَى مَا يَدْعُوهُ إِلَيْهِ مِنْهَا.

And in another report, ‘There is no problem if he looks at, from her what would call out to (from an appropriate distance) him’.[202]

5- وَ قَالَ جَعْفَرٌ الصَّادِقُ ع‏ ذُكِرَ هَذَا الْخَبَرُ لِجَابِرِ بْنِ عَبْدِ اللَّهِ فَقَالَ جَابِرٌ لَمَّا سَمِعْتُ رَسُولَ اللَّهِ ص قَالَ هَذَا اخْتَبَأْتُ لِجَارِيَةٍ مِنَ الْأَنْصَارِ فِي حَائِطٍ لِأَبِيهَا فَنَظَرْتُ إِلَى مَا أَرَدْتُ وَ إِلَى مَا لَمْ أُرِدْ فَتَزَوَّجْتُهَا فَكَانَتْ خَيْرَ امْرَأَةٍ.

And Ja’far Al-Sadiq^-asws said: ‘This Hadeeth was mentioned to Jabir Bin Abdullah^-ra. Jabir^-ra said, ‘When I^-ra heard Rasool-Allah^-saww say this, I^-ra hid myself for a girl from the Helpers being in a garden of her father. I^-ra looked at what I^-ra wanted and to what I^-ra did not want. I^-ra married her and she was the best of women’.[203]

باب 93 حكم الإماء و العبيد و الخصيان و أهل الذمة و أشباههن في النظر و حكم النظر إلى الغلام و ما يحل من النظر لمن يريد شراء الجارية و فيه ذم الخصي‏

CHAPTER 93 – RULING OF THE SLAVE GIRLS, AND THE SLAVES, AND THE PEOPLE UNDER RESPONSIBILITY (AHL AL ZIMMA) AND THEIR LIKE, REGARDING THE LOOKING, AND RULING OF LOOKING A THE BOY AND WHAT IS PERMISSIBLE FROM THE LOOKING, FOR THE ONE WHO INTENDS TO BUY THE SLAVE GIRL, AND IN IT IS CONDEMNATION OF THE EUNUCH

1- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّهُ قَالَ: إِذَا زَوَّجَ الرَّجُلُ أَمَتَهُ فَلَا يَنْظُرَنَّ إِلَى عَوْرَتِهَا وَ الْعَوْرَةُ مَا بَيْنَ السُّرَّةِ إِلَى الرُّكْبَةِ.

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

From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘When the man marries off her slave girl, he should not look at her private part, and the private parts are what is between the navel and the knee’.[204]

2- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع‏ لَا يَنْظُرِ الْعَبْدُ إِلَى شَعْرِ سَيِّدَتِهِ.

(The book) ‘Qurb Al Isnad’ –

By this chain, he^-asws said: ‘Ali^-asws said: ‘The slave cannot look at the hair of his mistress (female owner)’.[205]

3- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ: كَانَ عَلِيٌّ ع إِذَا أَرَادَ أَنْ يَبْتَاعَ الْجَارِيَةَ يَكْشِفُ عَنْ سَاقَيْهَا فَيَنْظُرُ إِلَيْهَا.

(The book) ‘Qurb Al-Isnaad’ –

By this chain, he^-asws said: ‘It was so, whenever Ali^-asws wanted to buy a slave girl, he^-asws would uncover from her lower leg and look at it’.[206]

4- ن، عيون أخبار الرضا عليه السلام جَعْفَرُ بْنُ نُعَيْمٍ عَنْ عَمِّهِ مُحَمَّدِ بْنِ شَاذَانَ عَنِ الْفَضْلِ عَنِ ابْنِ بَزِيعٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ قِنَاعِ النِّسَاءِ مِنَ الْخِصْيَانِ فَقَالَ كَانُوا يَدْخُلُونَ عَلَى بَنَاتِ أَبِي الْحَسَنِ ع فَلَا يَتَقَنَّعْنَ-

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

‘I asked Al-Reza^-asws about the women veiling from the eunuchs. He^-asws said: ‘They were entering upon daughters of Abu Al-Hassan^-asws, they were not veiling’.

وَ سَأَلْتُهُ عَنْ أُمِّ الْوَلَدِ هَلْ لَهَا أَنْ تَكْشِفَ رَأْسَهَا بَيْنَ أَيْدِي الرِّجَالِ

And I asked him^-asws about the mother of children, ‘Is it for her to uncover her head in front of the men?’

قَالَ تَتَقَنَّعُ.

He^-asws said: ‘She should veil’’.[207]

5- 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 عَنِ الصَّلَاةِ فِي الْمَسْجِدَيْنِ أُقَصِّرُ أَوْ أُتِمُّ

(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 praying the Salat in the two Masjids, ‘Should I shorten or pray complete?’

فَكَتَبَ إِلَيَّ أَيَّ ذَلِكَ فَعَلْتَ لَا بَأْسَ.

He^-asws wrote to me: ‘Whichever of that you do, there is no problem’.[208]

6- وَ سَأَلْتُهُ عَنْ خَصِيٍّ لِي فِي سِنِّ رَجُلٍ مُدْرِكٍ يَحِلُّ لِلْمَرْأَةِ أَنْ يَرَاهَا وَ تَكْشِفَ بَيْنَ يَدَيْهِ

And I asked him^-asws about a eunuch of mine being in the years of an adult man, ‘Is it permissible for the woman that he sees her and she uncovers (her head) in front of him?’

فَلَمْ يُجِبْنِي فِيهَا

He^-asws did not answer me regarding it.

قَالَ فَسَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْهَا مُشَافَهَةً فَأَجَابَنِي بِمِثْلِ مَا أَجَابَنِي أَبُوهُ إِلَّا أَنَّهُ قَالَ فِي الصَّلَاةِ قَصْرٌ.

He (the narrator) said, ‘I asked Abu Al-Hassan Al-Reza^-asws about it. He^-asws answered me with similar to what his^-asws father^-asws had answered me except he^-asws said regarding the Salat: ‘Shorten’.[209]

7- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنِ الرِّضَا ع عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: أُدْخِلَ عَلَى أُخْتِي سُكَيْنَةَ بِنْتِ عَلِيٍّ ع خَادِمٌ فَغَطَّتْ رَأْسَهَا مِنْهُ فَقِيلَ لَهَا إِنَّهُ خَادِمٌ فَقَالَتْ هُوَ رَجُلٌ مُنِعَ شَهْوَتُهُ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – By a chain of a brother of Deobel,

From Al-Reza^-asws, from his^-asws forefathers^-asws, from Al-Husayn^-asws Bin Ali^-asws, may the Salawaat of Allah^-azwj be upon them^-asws, said: ‘I^-asws took a servant to my^-asws sister (Syeda) Sukaina^-as daughter of Ali^-asws. She^-as covered her head from him. It was said to her^-as, ‘He is a servant!’ She^-as said: ‘He is a man prevented of his desires’.[210]

8- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ لَا بَأْسَ بِالنَّظَرِ إِلَى رُءُوسِ أَهْلِ تِهَامَةَ وَ الْأَعْرَابِ وَ أَهْلِ السَّوَادِ مِنْ أَهْلِ الذِّمَّةِ لِأَنَّهُنَّ إِذَا نُهِينَ لَا يَنْتَهِينَ

(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Abbad Bin Suheyb who said,

‘I heard Abu Abdullah^-asws saying: ‘There is no problem with looking at heads of the people of Tihama, and the Bedouins, and people of the desert from the Ahl Al-Zimma, because they (women), when they are prohibited, they do not desist’.

وَ قَالَ الْمَغْلُوبَةُ لَا بَأْسَ بِالنَّظَرِ إِلَى شَعْرِهَا وَ جَسَدِهَا مَا لَمْ تَتَعَمَّدْ ذَلِكَ.

And he^-asws said: ‘The subdued woman, there is no problem with looking at her hair and her body, for as long as you don’t deliberate that!’[211]

9- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع‏ لَا بَأْسَ بِالنَّظَرِ إِلَى رُءُوسِ نِسَاءِ أَهْلِ تِهَامَةَ.

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

From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Ali^-asws said: ‘There is no problem with looking at the head of the people of Tihama!’[212]

10- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ الْيَقْطِينِيِّ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنِ ابْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: ثَلَاثٌ يَجْلِينَ الْبَصَرَ النَّظَرُ إِلَى الْخُضْرَةِ وَ النَّظَرُ إِلَى الْمَاءِ الْجَارِي وَ النَّظَرُ إِلَى الْوَجْهِ الْحَسَنِ.

(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ash’ary, from Al Yaqteeny, from Al Dihqan, from Dorost, from Ibn Abdul Hameed,

From Abu Al-Hassan^-asws the 1^st having said: ‘Three polish (improve) the eyesight – looking at the greenery, and looking at the flowing water, and looking at the beautiful face’.[213]

11- سن، المحاسن الْيَقْطِينِيُ‏ مِثْلَهُ.

(The book) ‘Al-Mahasin’ – Al Yaqteeny, similar to it.[214]

12- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ حَمَّادٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ نَرَى الْخَصِيَّ مِنْ أَصْحَابِنَا عَفِيفاً لَهُ عِبَادَةٌ وَ لَا نَكَادُ نَرَاهُ إِلَّا فَظّاً غَلِيظاً سَفِيهَ الْغَضَبِ

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Yahya, from Hammad who said,

I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! We see the eunuch from our companions as chaste having worship for him and not being annoying, and most of the time he is rude, harsh, foolish, angry!’

فَقَالَ إِنَّمَا ذَلِكَ لِأَنَّهُ لَمْ يُولَدْ لَهُ وَ لَا يَزْنِي.

He^-asws said: ‘But rather, that is because he cannot have children and he cannot commit adultery’.[215]

13- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ سُئِلَ عَنِ الْخَصِيِّ فَقَالَ- لَا تَسْأَلْ عَمَّنْ لَمْ يَلِدْهُ مُؤْمِنٌ وَ لَا يَلِدُ مُؤْمِناً.

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Barqy raising it to,

Abu Abdullah^-asws was asked about the eunuch. He^-asws said: ‘Do not ask about the one neither born of a Momin nor gives birth to a Momin’.[216]

14- مكا، مكارم الأخلاق قَالَ الصَّادِقُ ع‏ لَا تَجْلِسُ الْمَرْأَةُ بَيْنَ يَدَيِ الْخَصِيِّ مَكْشُوفَةَ الرَّأْسِ.

(The book) ‘Makarim Al Akhlaq’ –

Al-Sadiq^-asws said: ‘The woman should not sit in front of the eunuch while being of uncovered head’.[217]

15- وَ لَعَنَ رَسُولُ اللَّهِ ص الْمُخَنَّثِينَ وَ قَالَ أَخْرِجُوهُمْ مِنْ بُيُوتِكُمْ.

And Rasool-Allah^-saww had cursed the effeminate men and said: ‘Expel them from your houses!’[218]

16- وَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَ يَنْظُرُ الْمَمْلُوكُ إِلَى شَعْرِ مَوْلَاتِهِ

And from Is’haq Bin Ammar who said,

‘I said to Abu Abdullah^-asws, ‘Can the slave look at the hair of her mistress (female owner)?’

قَالَ نَعَمْ وَ إِلَى سَاقَيْهَا.

He^-asws said: ‘Yes, and at her lower legs’.[219]

17- وَ مِنْ كِتَابِ اللِّبَاسِ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنِ الرِّضَا ع قَالَ: قُلْتُ لَهُ يَكُونُ لِلرَّجُلِ الْخَصِيُّ يَدْخُلُ عَلَى نِسَائِهِ يُنَاوِلُهُنَّ الْوَضُوءَ فَيَرَى مِنْ شُعُورِهِنَّ قَالَ لَا.

And from ‘Kitab Al Libaas’ – from Muhammad Bin Is’haq,

From Al-Reza^-asws, he (the narrator) said, ‘I said to him^-asws, ‘There happens to be a eunuch for the man entering upon his womenfolk fetching the water for Wud’u for them, can he see from their hair’. He^-asws said: ‘No’.[220]

18- مكا، مكارم الأخلاق عَنِ ابْنِ بَزِيعٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ قِنَاعِ النِّسَاءِ مِنَ الْخِصْيَانِ فَقَالَ كَانُوا يَدْخُلُونَ عَلَى بَنَاتِ أَبِي الْحَسَنِ ع لَا يَتَقَنَّعْنَ

(The book) ‘Makarim Al Akhlaq’ – From Ibn Bazie who said,

I asked Al-Reza^-asws about the women veiling from the eunuchs. He^-asws said: ‘They were entering upon daughters of Abu Al-Hassan^-asws, they were not veiling’.

قُلْتُ فَكَانُوا أَحْرَاراً

I said, ‘They were free men!’

قَالَ لَا

He^-asws said: ‘No’.

قُلْتُ فَالْأَحْرَارُ يَتَقَنَّعْنَ مِنْهُمْ

I said, ‘So the free men, they should veil from them?’

قَالَ لَا.

He^-asws said: ‘No!’[221]

19- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع‏ لَعَنَ اللَّهُ الْمُخَنَّثِينَ

(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: ‘May Allah^-azwj Curse the effeminate (having manners of women) men!’

وَ قَالَ أَخْرِجُوهُمْ مِنْ بُيُوتِكُمْ‏.

And he^-asws said: ‘Expel them from your houses!’[222]

20- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ رَسُولُ اللَّهِ ص لِلرَّجُلِ الَّذِي قَالَ لِبَعْضِ الصَّحَابَةِ إِنْ فَتَحَ اللَّهُ عَلَيْكُمُ الطَّائِفَ فَاسْأَلِ النَّبِيَّ ص أَنْ يَهَبَ لَكَ نَادِيَةَ بِنْتَ غَيْلَانَ بْنِ سَلَمَةَ فَإِنَّهَا إِذَا قَامَتْ تَثَنَّتْ وَ إِذَا تَكَلَّمَتْ تَغَنَّتْ فِي كَلَامٍ طَوِيلٍ بَلَغَهُ ص عَنْهُ وَ كَانَ هَذَا الرَّجُلُ مِنْ مُخَنَّثِي الْمَدِينَةِ فَقَالَ ع لَقَدْ غَلْغَلْتَ النَّظَرَ يَا عَدُوَّ اللَّهِ.

(The book) ‘Al Majazaat Al Nabawiya’ –

Rasool-Allah^-saww said to them who had said to one of the companions, ‘When Allah^-azwj Grant you all conquest of Al Taifa, ask the Prophet^-saww to gift to you Nadiya Bint Gaylan Bin Salama, for when she sways, and when she talks, she sings’ – in a lengthy speech reached to him^-saww from him, and this man was from the effeminate men of Al-Medina. He^-saww said: ‘You have penetrated the sight, O enemy of Allah^-azwj!’[223]

باب 94 التفريق بين الرجال و النساء في المضاجع و النهي عن التخلي بالأجنبية

CHAPTER 94 – THE SEPARATION BETWEEN THE MEN AND THE WOMEN IN THE SLEEPING PLACES, AND THE PROHIBITION FROM BEING ALONG WITH A STRANGER WOMAN (NON-MAHRAM)

1- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي قَالَ: نَهَى النَّبِيُّ ص أَنْ يُبَاشِرَ الْمَرْأَةُ الْمَرْأَةَ لَيْسَ بَيْنَهُمَا ثَوْبٌ.

(The book) ‘Al-Amaali’ of Al-Sadouq in a Hadeeth of the prohibitions, he said, ‘The Prophet^-saww prohibited the woman from hugging the woman, there not being any garment between them’.[224]

2- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ: يُفَرَّقُ بَيْنَ الصِّبْيَانِ وَ النِّسَاءِ فِي الْمَضَاجِعِ إِذَا بَلَغُوا عَشْرَ سِنِينَ.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ja’far Bin Muhammad Bin Abdullah Al Ash’ari, from Abdullah Bin Maymoun,

From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘There should be separation between the young boys and the women in the sleeping places when they reach ten years of age’.[225]

3- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ لَا يَنَامُ الرَّجُلُ مَعَ الرَّجُلِ فِي ثَوْبٍ وَاحِدٍ فَمَنْ فَعَلَ ذَلِكَ وَجَبَ عَلَيْهِ الْأَدَبُ وَ هُوَ التَّعْزِيرُ.

(The book) ‘Al Khisaal’ –

(The Hadeeth) Al Arbamiya – Amir Al-Momineen^-asws said: ‘The man should not sleep with the man in one cloth (bedsheet). The one who does that, the disciplining would be obligated upon him, and it is the reprimand’.[226]

4- مع، معاني الأخبار ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ هِشَامِ بْنِ أَحْمَدَ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنِ الْمُكَاعَمَةِ وَ الْمُكَامَعَةِ فَالْمُكَاعَمَةُ أَنْ يَلْثِمَ الرَّجُلُ الرَّجُلَ وَ الْمُكَامَعَةُ أَنْ يُضَاجِعَهُ وَ لَا يَكُونُ بَيْنَهُمَا ثَوْبٌ مِنْ غَيْرِ ضَرُورَةٍ.

(The book) ‘Ma’any Al Akhbaar’ – Ibn Ubdous, from Ibn Quteyba, from Hamdan Bin Suleyman, from Hisham Bin Ahmad, from Abdullah Bin Al Fazl, from his father,

From Abu Ja’far Al-Baqir^-asws, from Jabir Bin Abdullah Al-Ansari^-ra who said, ‘Rasool-Allah^-saww prohibited from the from ‘Al-Muka’amah’ and ‘Al-Mukama’ah’. ‘Al-Muka’amah’ is the man slapping the man, and ‘Al-Mukama’ah’ is their sleeping and there does not happen to be any cloth between the two without necessity.[227]

5- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ دُرُسْتَ عَمَّنْ ذَكَرَهُ عَنْهُمْ ع قَالَ: قَالَ إِبْلِيسُ لِمُوسَى ع يَا مُوسَى لَا تَخْلُ بِامْرَأَةٍ لَا تَحِلُّ لَكَ فَإِنَّهُ لَا يَخْلُو رَجُلٌ بِامْرَأَةٍ لَا تَحِلُّ لَهُ إِلَّا كُنْتُ صَاحِبَهُ دُونَ أَصْحَابِي.

(The book) ‘Qasas Al Anbiya^-asws’, may the greeting be upon him^-asws – By the  chain to Al Sadouq, from his father, from Sa’ad, from Ahmad Bin Muhammad from the one who mentioned it, from Dorost, from the one who mentioned it,

From them^-asws having said: ‘Iblees^-la said to Musa^-as, ‘O Musa^-as! Do not seclude with a man not lawful for you^-as, for no man will seclude with a woman not lawful for him except I^-la would be his companions rather than my^-la companions^-la’.[228]

6 جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ سَعْدَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنِ النَّبِيِّ ص‏ مِثْلَهُ.

(The book) ‘Al Majalis’ of Al Mufeed – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Sa’dan,

From Abu Abdullah^-asws, from the Prophet^-saww, similar to it.[229]

7- سن، المحاسن عَلِيُّ بْنُ عَبْدِ اللَّهِ عَنِ ابْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ بَعْضِ الصَّادِقِينَ ع قَالَ: لَيْسَ لِامْرَأَتَيْنِ أَنْ تَبِيتَا فِي لِحَافٍ وَاحِدٍ إِلَّا أَنْ يَكُونَ بَيْنَهُمَا حَاجِزٌ فَإِنْ فَعَلَتَا نُهِيَتَا عَنْ ذَلِكَ فَإِنْ وُجِدَتَا مَعَ النَّهْيِ جُلِدَتْ كُلُّ وَاحِدَةٍ مِنْهُمَا حَدّاً فَإِنْ وُجِدَتَا أَيْضاً فِي لِحَافٍ جُلِدَتَا فَإِنْ وُجِدَتَا الثَّالِثَةَ قُتِلَتَا.

(The book) ‘Al Mahasin’ – Ali Bin Abdullah, from Ibn Abu Hashim, from Abu Khadeeja,

From one of the two truthful ones (5^th or 6^th Imam^-asws) having said: ‘It isn’t for two women to spend a night in one quilt except there happens to be a barrier between them. If they do so, they would be forbidden from that. If they are found to be with the prohibition, each one would be whipped a legal penalty. If they are found again in a quilt, they would be whipped. If they are found for the third time, they would be killed’.[230]

8- مكا، مكارم الأخلاق عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا يُبَاشِرُ الرَّجُلُ الرَّجُلَ إِلَّا وَ بَيْنَهُمَا ثَوْبٌ وَ لَا تُبَاشِرُ الْمَرْأَةُ الْمَرْأَةَ إِلَّا وَ بَيْنَهُمَا ثَوْبٌ.

(The book) ‘Makarim Al Akhlaq’ –

From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The man should not embrace the man except and there is a cloth between them, nor should the woman embrace the woman except and there is a cloth between them’.[231]

9- وَ عَنْهُ ع قَالَ: لَا تَبِيتُ الْمَرْأَتَانِ فِي ثَوْبٍ وَاحِدٍ إِلَّا أَنْ تُضْطَرَّا إِلَيْهِ.

And from him^-asws having said: ‘Two women should not spend a night in one cloth (bedsheet) except if they are desperate to it’.[232]

10- وَ عَنْهُ ع قَالَ: لَا يَنَامُ الرَّجُلَانِ فِي لِحَافٍ وَاحِدٍ إِلَّا أَنْ يُضْطَرَّا فَيَنَامُ كُلُّ وَاحِدٍ مِنْهُمَا فِي إِزَارِهِ وَ يَكُونُ اللِّحَافُ بَعْدُ وَاحِداً وَ الْمَرْأَتَانِ جَمِيعاً كَذَلِكَ وَ لَا تَنَامُ ابْنَةُ الرَّجُلِ مَعَهُ فِي لِحَافِهِ وَ لَا أُمُّهُ.

And from him^-asws having said: Two men should not sleep in one quilt except if they are desperate, (if so) each of them should be in his trouser, and the quilt would be after one, and the two women together are like that, and the daughter of the man cannot sleep with him in his quilt, nor should his mother’.[233]

11- ضا، فقه الرضا عليه السلام قَالَ أَبِي‏ لَا يَنَامُ الرَّجُلَانِ فِي لِحَافٍ وَاحِدٍ إِلَّا أَنْ يَكُونَ دُونَ ذَلِكَ ثَوْبٌ فَيَنَامُ كُلُّ وَاحِدٍ فِي إِزَارِهِ وَ كَذَلِكَ الْمَرْأَتَانِ وَ لَا يَنَامُ الرَّجُلُ مَعَ ابْنَتِهِ فِي لِحَافٍ إِلَّا أَنْ يُضْطَرَّا إِلَى ذَلِكَ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘My^-asws father^-asws said: ‘Two men should not sleep in one quilt except if there happens to be a cloth besides that one, so each one would sleep in his trouser, and like that are the two women, and the man cannot sleep with his daughter in a quilt except if they are desperate to that’.[234]

12- بِرِوَايَةِ ابْنِ أَبِي عَيَّاشٍ عَنْهُ قَالَ: سَأَلْتُ الْمِقْدَادَ عَنْ عَلِيٍّ ع قَالَ كُنَّا نُسَافِرُ مَعَ رَسُولِ اللَّهِ ص قَبْلَ أَنْ يَأْمُرَ نِسَاءَهُ بِالْحِجَابِ وَ هُوَ يَخْدُمُ رَسُولَ اللَّهِ ص لَيْسَ لَهُ خَادِمٌ غَيْرُهُ

By a report of Ibn Abu Ayyash, from him, said, 

I asked Al Miqdad^-ra about Ali^-asws. He^-ra said: ‘We were travelling with Rasool-Allah^-saww before he^-saww ordered his^-saww wives with the veiling, and he^-asws was serving Rasool-Allah^-saww. There wasn’t any servant for Rasool-Allah^-saww apart from him^-asws.

وَ كَانَ لِرَسُولِ اللَّهِ ص لِحَافٌ لَيْسَ لَهُ لِحَافٌ غَيْرُهُ وَ مَعَهُ عَائِشَةُ فَكَانَ رَسُولُ اللَّهِ ص يَنَامُ بَيْنَ عَلِيٍّ ع وَ عَائِشَةَ لَيْسَ عَلَيْهِمْ لِحَافٌ غَيْرُهُ

And there was a quilt for Rasool-Allah^-saww. There wasn’t for him^-asws any quilt other than it, and with him^-saww was Ayesha. So Rasool-Allah^-saww would sleep between Ali^-asws and Ayesha. There wasn’t any quilt upon them other than it.

فَإِذَا قَامَ رَسُولُ اللَّهِ ص مِنَ اللَّيْلِ يُصَلِّي حَطَّ بِيَدِهِ اللِّحَافَ مِنْ وَسَطِهِ بَيْنَهُ وَ بَيْنَ عَائِشَةَ حَتَّى يَمَسَّ اللِّحَافُ الْفِرَاشَ الَّذِي تَحْتَهُمْ وَ يَقُومُ رَسُولُ اللَّهِ ص فَيُصَلِّي.

Then, Rasool-Allah^-saww stood up at night to pray Salat. He^-saww moved away the quilt by his^-saww hand from its middle between him^-saww and Ayesha until the quilt touched the bed which was beneath them, and Rasool-Allah^-saww stood up and prayed Salat’.[235]

13- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌ‏ ثَلَاثٌ مَنْ حَفِظَهُنَّ كَانَ مَعْصُوماً مِنَ الشَّيْطَانِ الرَّجِيمِ وَ مِنْ كُلِّ بَلِيَّةٍ مَنْ لَمْ يَخْلُ بِامْرَأَةٍ لَيْسَ يَمْلِكُ مِنْهَا شَيْئاً وَ لَمْ يَدْخُلْ عَلَى سُلْطَانٍ وَ لَمْ يُعِنْ صَاحِبَ‏ بِدْعَةٍ بِبِدْعَتِهِ.

(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: ‘Three, one who preserves these would be fortified from the Satan^-la the accursed and from every affliction – one who does not seclude with a woman not owning anything from her, and does not enter to see a ruler, and does not assists an innovator with his innovation’.[236]

14- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مُرُوا صِبْيَانَكُمْ بِالصَّلَاةِ إِذَا كَانُوا أَبْنَاءَ سَبْعِ سِنِينَ وَ فَرِّقُوا بَيْنَهُمْ فِي الْمَضَاجِعِ إِذَا كَانُوا أَبْنَاءَ عَشْرِ سِنِينَ.

And by this chain – he^-asws said: ‘Rasool-Allah^-saww said: ‘Instruct your children with praying the Salat when they were boys of seven years old, and separate between them in the sleeping places when they were boys of ten years old’.[237]

15- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا يُبَاشِرُ رَجُلٌ رَجُلًا إِلَّا وَ بَيْنَهُمَا ثَوْبٌ وَ لَا تُبَاشِرُ الْمَرْأَةُ الْمَرْأَةَ إِلَّا وَ بَيْنَهُمَا ثَوْبٌ.

And by this chain – he^-asws said: ‘Rasool-Allah^-saww said: ‘A man should not embrace a man except and between the two is a cloth, nor should the woman embrace the woman except and between the two is a cloth’.[238]

16- مَجَالِسُ الشَّيْخِ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ شَاذَانَ عَنِ ابْنِ الْخَالِ عَبْدِ الْعَزِيزِ بْنِ جَعْفَرِ بْنِ قُولَوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَلَفٍ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ الْمَرْوَزِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَبِيتُ فِي مَوْضِعٍ تَسْمَعُ نَفَسَهُ امْرَأَةٌ لَيْسَتْ لَهُ بِمَحْرَمٍ.

(The book) ‘Majalis’ of the sheykh – From Muhammad Bin Ahmad Bin Shazan, from Ibn Al Khal Abdul Aziz Bin Ja’far Bin Qawlawiya, from Muhammad Bin Isa, from Muhammad Bin Khalaf, from Musa Bin Ibrahim Al Marouzy,

From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘One who was a believing in Allah^-azwj and the Last Day, he should not spend a night in a place his breath can be heard by a woman who isn’t a Mahram (sanctimonious) for him’.[239]

باب 95 القسمة بين النساء و العدل فيها

CHAPTER 95 – THE APPORTIONMENT BETWEEN THE WOMEN AND THE JUSTICE IN IT

1- فس، تفسير القمي‏ سَأَلَ رَجُلٌ مِنَ الزَّنَادِقَةِ أَبَا جَعْفَرٍ الْأَحْوَلَ فَقَالَ أَخْبِرْنِي عَنْ‏ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ مَثْنى‏ وَ ثُلاثَ وَ رُباعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَواحِدَةً

Tafseer Al Qummi –

A man from the atheists asked Abu Ja’far Al-Ahwal. He said, ‘Inform me about Words of Allah^-azwj Mighty and Majestic: And if you fear that you cannot act equitably regarding the orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) one [4:3].

وَ قَالَ فِي آخِرِ السُّورَةِ- وَ لَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّساءِ وَ لَوْ حَرَصْتُمْ فَلا تَمِيلُوا كُلَّ الْمَيْلِ‏ فَبَيْنَ الْقَوْلَيْنِ فَرْقٌ

And He^-azwj Said in another Chapter: And you will never be able to do justice between the wives and even if you are eager to, but do not be disinclined (from one) with total disinclination [4:129]. There is a differing between the two Words’.

فَقَالَ أَبُو جَعْفَرٍ الْأَحْوَلُ فَلَمْ يَكُنْ فِي ذَلِكَ عِنْدِي جَوَابٌ فَقَدِمْتُ الْمَدِينَةَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَسَأَلْتُهُ عَنِ الْآيَتَيْنِ فَقَالَ أَمَّا قَوْلُهُ- فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَواحِدَةً فَإِنَّمَا عَنَى فِي النَّفَقَةِ وَ قَوْلُهُ‏ وَ لَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّساءِ وَ لَوْ حَرَصْتُمْ‏ فَإِنَّمَا عَنَى فِي الْمَوَدَّةِ فَإِنَّهُ لَا يَقْدِرُ أَحَدٌ أَنْ يَعْدِلَ بَيْنَ امْرَأَتَيْنِ فِي الْمَوَدَّةِ

Abu Ja’far Al-Ahwal said, ‘There did not happen to be any answer with me so I proceeded to Al-Medina. I entered to see Abu Abdullah^-asws and asked him^-asws about the two Verses. He^-asws said: ‘but if you fear that you will not do justice (between them), then (marry) one [4:3], it rather means regarding the expenditure, while His^-azwj Words: And you will never be able to do justice between the wives and even if you are eager to [4:129], it rather means regarding the affection, for no one is able with doing justice between two women in the affection’.

فَرَجَعَ أَبُو جَعْفَرٍ الْأَحْوَلُ إِلَى الرَّجُلِ فَأَخْبَرَهُ فَقَالَ هَذَا حَمَلْتَهُ مِنَ الْحِجَازِ.

Abu Ja’far Al-Ahwal returned to the man and informed him. He said, ‘This has been carried over from Al-Hijaz!’[240]

2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ لَهُ امْرَأَتَانِ هَلْ يَصْلُحُ لَهُ أَنْ يُفَضِّلَ إِحْدَاهُمَا عَلَى الْأُخْرَى

(The book) ‘Qurb Al Isnaad’ –

Ali, from his brother (Musa Al-Kazim^-asws), he said, ‘I asked him^-asws about a man having two wives for him, ‘Is it correct for him to prefer one of the two over the other?’

 قَالَ لَهُ أَرْبَعٌ فَلْيَجْعَلْ لِوَاحِدَةٍ لَيْلَةً وَ لِلْأُخْرَى ثَلَاثَ لَيَالٍ.

He^-asws said to him: ‘For him are four wives (allowed). So let him make a night for one and for the other (wife), three nights (no more)’.[241]

3- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ لَهُ ثَلَاثُ نِسْوَةٍ هَلْ لَهُ أَنْ يُفَضِّلَ إِحْدَاهُنَّ

He said, ‘And I asked him^-asws about a man having three wives for him, ‘Is it for him to prefer one of them?’

قَالَ لَهُ أَرْبَعُ نِسْوَةٍ فَلْيَجْعَلْ لِوَاحِدَةٍ إِنْ أَحَبَّ لَيْلَتَيْنِ وَ لِلْأُخْرَيَيْنِ لِكُلِّ وَاحِدَةٍ لَيْلَةً وَ فِي الْكِسْوَةِ وَ النَّفَقَةِ مِثْلُ ذَلِكَ.

He^-asws said: ‘For him are four women (allowed), so if he likes, he can make two nights (for the preferred one), and for the other two, one night (each), and in the clothing and the expenditure, similar to that’.[242]

4- ع، علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ لَهُ امْرَأَتَانِ إِحْدَاهُمَا أَحَبُّ إِلَيْهِ مِنَ الْأُخْرَى أَ لَهُ أَنْ يُفَضِّلَهَا بِشَيْ‏ءٍ

(The book) ‘Ilal Al Sharaie’ – My father, from Ahmad Bin Idrees, from Ibn Isa, from his father, from Safwan, from Ibn Muskan, from Al-Hassan Bin Ziyad who said,

‘I asked Abu Abdullah^-asws about the man having two wives for him. One of them is more beloved to him than the other, ‘Is it for him to prefer her with anything?’

قَالَ نَعَمْ لَهُ أَنْ يَأْتِيَهَا ثَلَاثَ لَيَالٍ وَ الْأُخْرَى لَيْلَةً لِأَنَّ لَهُ أَنْ يَتَزَوَّجَ أَرْبَعَ نِسْوَةٍ فَلَيْلَتَهُ يَجْعَلُهَا حَيْثُ يَشَاءُ.

He^-asws said: ‘Yes. For him is to give her three night and one night to the other, because for him is to marry four wives. These are his nights, he can make them to be wherever he so desires to’’.[243]

5- ع، علل الشرائع بِهَذَا الْإِسْنَادِ عَنِ الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لِلرَّجُلِ أَنْ يُفَضِّلَ بَعْضَ نِسَائِهِ عَلَى بَعْضٍ مَا لَمْ يَكُنْ نِسَاؤُهُ أَرْبَعاً.

(The book) ‘Ilal Al Sharaie’ – By this chain from Al-Hassan,

From Abu Abdullah^-asws having said: ‘For the man is to prefer one of his wives over the other for as long as his wives are not four’.[244]

6- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ تَكُونُ لَهُ امْرَأَتَانِ أَ لَهُ أَنْ يُفَضِّلَ أحدهما [إِحْدَاهُمَا] بِثَلَاثِ لَيَالٍ قَالَ نَعَمْ.

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Fazzal, from Ali Bin Uqba, from a man,

From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the man having two wives for him, ‘Is it for him to prefer one of them with three nights?’ He^-asws said: ‘Yes’.[245]

7- شي، تفسير العياشي عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع‏ فِي قَوْلِ اللَّهِ‏ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً قَالَ نُشُوزُ الرَّجُلِ يَهُمُّ بِطَلَاقِ امْرَأَتِهِ وَ تَقُولُ لَهُ أَدَعُ مَا عَلَى ظَهْرِكَ وَ أُعْطِيكَ كَذَا وَ كَذَا وَ أُحَلِّلُكَ مِنْ يَوْمِي وَ لَيْلَتِي عَلَى مَا اصْطَلَحَا فَهُوَ جَائِزٌ.

Tafseer Al Ayyashi – From Ahmad Bin Muhammad,

From Abu Al-Hassan Al-Reza^-asws regarding Words of Allah^-azwj: And if a woman fears cruelty or desertion on the part of her husband [4:128]. He^-asws said: ‘Cruelty of the man is his considering divorcing his wife and she says to him, ‘I shall forego what is upon your back and give you such and such, and I release you from my day and my night’, upon whatever they reconcile, it is allowed’.[246]

8- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ- وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً قَالَ إِذَا كَانَ كَذَلِكَ فَهَمَّ بِطَلَاقِهَا قَالَتْ لَهُ أَسْكِنِّي وَ أَدَعُ لَكَ بَعْضَ مَا عَلَيْكَ وَ أُحَلِّلُكَ مِنْ يَوْمِي وَ لَيْلَتِي كُلُّ ذَلِكَ لَهُ فَلَا جُنَاحَ عَلَيْهِمَا.

Tafseer Al Ayyashi – from Ali, from Abu Hamza,

From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about Words of Allah^-azwj: And if a woman fears cruelty or desertion on the part of her husband [4:128]. He^-asws said: ‘If it was like that and he considers divorcing her, she says to him, ‘Let me stay and I shall forego for you some of what is upon you, and I shall release you from my day and my night’, all that is for him, so there is no blame upon them’.[247]

9- شي، تفسير العياشي عَنْ زُرَارَةَ قَالَ: سُئِلَ أَبُو جَعْفَرٍ ع عَنِ النَّهَارِيَّةِ يَشْتَرِطُ عَلَيْهَا عِنْدَ عُقْدَةِ النِّكَاحِ أَنْ يَأْتِيَهَا مَا شَاءَ نَهَاراً أَوْ بَيْنَ كُلِّ جُمُعَةٍ أَوْ شَهْرٍ يَوْماً وَ مِنَ النَّفَقَةِ كَذَا وَ كَذَا

Tafseer Al Ayyashi –

From Zurara who said, ‘Abu Ja’far^-asws was asked about the daytime woman at the tie of marriage that he will come to her whatever day he so desires to, or between every Friday, or one day a month, and from the maintenance expenditure it would be such and such!’

قَالَ فَلَيْسَ ذَلِكَ الشَّرْطُ بِشَيْ‏ءٍ مَنْ تَزَوَّجَ امْرَأَةً فَلَهَا مَا لِلْمَرْأَةِ مِنَ النَّفَقَةِ وَ الْقِسْمَةِ وَ لَكِنَّهُ إِنْ تَزَوَّجَ امْرَأَةً خَافَتْ فِيهِ نُشُوزاً أَوْ خَافَتْ أَنْ يَتَزَوَّجَ عَلَيْهَا فَصَالَحَتْ مِنْ حَقِّهَا عَلَى شَيْ‏ءٍ مِنْ قِسْمَتِهَا أَوْ بَعْضِهَا فَإِنَّ ذَلِكَ جَائِزٌ لَا بَأْسَ بِهِ.

He^-asws said: ‘That stipulated condition isn’t anything! One who marries a woman, for her is what is for the woman, from the maintenance money and the apportionment (of time), but if a woman marries fearing cruelty in him or she fears to he would marry (another wife) upon her, so she reconciles from her rights upon something from either her apportionment (of time) or part of it, that is allowed. There is no problem with it’.[248]

10- شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً قَالَ هِيَ الْمَرْأَةُ تَكُونُ عِنْدَ الرَّجُلِ فَيَكْرَهُهَا فَيَقُولُ إِنِّي أُرِيدُ أَنْ أُطَلِّقَكِ فَتَقُولُ لَا تَفْعَلْ فَإِنِّي أَكْرَهُ أَنْ يُشْمَتَ بِي وَ لَكِنِ انْظُرْ لَيْلَتِي فَاصْنَعْ مَا شِئْتَ وَ مَا كَانَ مِنْ سِوَى ذَلِكَ فَهُوَ لَكَ فَدَعْنِي عَلَى حَالِي فَهُوَ قَوْلُهُ‏ فَلا جُناحَ عَلَيْهِما أَنْ يُصْلِحا بَيْنَهُما صُلْحاً وَ الصُّلْحُ خَيْرٌ وَ هُوَ هَذَا الصُّلْحُ.

Tafseer Al Ayyashi – from Al Halby,

From Abu Abdullah^-asws regarding His^-azwj Words: And if a woman fears cruelty or desertion on the part of her husband [4:128]. He^-asws said: ‘She is the woman being with the man, so he coerces her saying, ‘I want to divorce you’. So, she says, ‘Don’t do it, for I dislike to be gloated upon, but look at my night and do whatever you like, and whatever was from besides that, it is for you, and leave me upon my state!’ It is His^-azwj Word: there is no blame on them if they effect a reconciliation between them; and reconciliation is better [4:128], and it is this reconciliation’.[249]

11- شي، تفسير العياشي عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ وَ لَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّساءِ وَ لَوْ حَرَصْتُمْ‏ قَالَ فِي الْمَوَدَّةِ.

Tafseer Al Ayyashi – From Hisham Bin Salim,

From Abu Abdullah^-asws regarding Words of Allah^-azwj: ‘And you will never be able to do justice between the wives and even if you are eager to [4:129]. He^-asws said: ‘Regarding the affection’.[250]

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. Then he finds financial leeway to (marry) a free woman, and he dislikes divorcing the slave girl.

12- 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 كَانَتْ أَوَّلَهُمَا عِنْدَهُ وَ لَيْسَ لَهُ أَنْ يَنْكِحَ الْأَمَةَ عَلَى الْحُرَّةِ إِذَا كَانَتِ الْحُرَّةُ أَوَّلَهُمَا عِنْدَهُ وَ يَقْسِمُ لِلْحُرَّةِ الثُّلُثَيْنِ مِنْ مَالِهِ وَ نَفْسِهِ وَ لِلْأَمَةِ الثُّلُثَ مِنْ مَالِهِ وَ نَفْسِهِ.

He^-asws said: ‘He can marry the free woman upon the slave girl if she was the first one with him, and it isn’t for him to marry the slave girl upon the free woman if the free woman was first of them with him, and he should apportion for the free woman two-third from his wealth and his self, and for the slave girl the third from his wealth and his self’.[251]

13- 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 apportion for the free woman double of what is for the slave girl’.[252]

14- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ يَتَزَوَّجُ الْحُرَّةَ عَلَى الْأَمَةِ وَ لَا يَتَزَوَّجُ الْأَمَةَ عَلَى الْحُرَّةِ وَ لَا النَّصْرَانِيَّةَ وَ لَا الْيَهُودِيَّةَ عَلَى الْمُسْلِمَةِ فَمَنْ فَعَلَ ذَلِكَ فَنِكَاحُهُ بَاطِلٌ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Yahya, from Abdullah Bin Muskan, from Al-Hassan Bin Ziyad who said,

Abu Abdullah^-asws said: ‘He can marry the free woman upon the slave girl but cannot marry the slave girl upon the free woman, nor the Christian nor the Jewess upon the Muslim. The one who does that, his marriage is invalid’.[253]

15- قَالَ: وَ سَأَلْتُهُ عَنِ الرَّجُلِ تَكُونُ لَهُ امْرَأَتَانِ إِحْدَاهُمَا أَحَبُّ إِلَيْهِ مِنَ الْأُخْرَى أَ لَهُ أَنْ يُفَضِّلَهَا بِشَيْ‏ءٍ

He said, ‘And I asked him^-asws about the man having two wives for him. One of them is more beloved to him than the other. ‘Is it for him to prefer her with anything?’

 قَالَ نَعَمْ لَهُ أَنْ يَأْتِيَهَا ثَلَاثَ لَيَالٍ وَ الْأُخْرَى لَيْلَةً لِأَنَّ لَهُ أَنْ يَتَزَوَّجَ أَرْبَعاً فَلَيْلَتَيْهِ يَجْعَلُهُمَا حَيْثُ أَحَبَّ

He^-asws said: ‘Yes. For him is to give her three nights and one night to the other, because for him is to marry four. (These are) his nights. He can make these to be wherever he likes to’.

قُلْتُ فَتَكُونُ عِنْدَهُ الْمَرْأَةُ فَيَتَزَوَّجُ جَارِيَةً بِكْراً

I said, ‘The wife happens to be with him, and he marries a virgin slave girl?’

قَالَ فَلْيُفَضِّلْهَا حِينَ يَدْخُلُ بِهَا بِثَلَاثِ لَيَالٍ وَ لِلرَّجُلِ أَنْ يُفَضِّلَ بَعْضَ نِسَائِهِ عَلَى بَعْضٍ مَا لَمْ يَكُنَّ أَرْبَعاً.

He^-asws said: ‘He can deflower her when he consummates with her with three nights, and for the man is to prefer one of his wives upon the other for as long that they don’t happen to be four (wives)’.[254]

16- ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُهُ عَنِ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ أَ يَتَزَوَّجُهُمَا عَلَى الْمُسْلِمَةِ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked him^-asws about the Jewess and the Christian woman, ‘Can he marry them upon the Muslim woman?’

 قَالَ لَا وَ يَتَزَوَّجُ الْمُسْلِمَةَ عَلَى الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ.

He^-asws said: ‘No, and he can marry the Muslim woman upon the Jewess and the Christian woman’.[255]

17- وَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَتْ لَهُ امْرَأَةٌ فَيَتَزَوَّجُ عَلَيْهَا هَلْ يَحِلُّ لَهُ تَفْضِيلُهَا

And I asked him^-asws about a man having a wife for him, and he marries (another) upon her, ‘Is it lawful for him to prefer her?’

قَالَ تَفْضِيلُ الْمُحْدَثَةِ حِدْثَانَ عُرْسِهَا عَلَى الْأُخْرَى بِثَلَاثَةِ أَيَّامٍ إِذَا كَانَتْ بِكْراً ثُمَّ يُسَوِّي بَيْنَهُمَا وَ لَا يُطَيِّبْ نَفْسَ إِحْدَاهُمَا لِلْأُخْرَى.

He^-asws said: ‘Giving preference to the newly married wife at the beginning of her marriage over the other wife is three days if she is a virgin, then he should treat them equally, and he should not seek to please one of them at the expense of the other’.[256]

18- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ مُحَمَّدِ بْنِ جَمِيلٍ عَنْ حُصَيْنٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع رَجُلٌ تَزَوَّجَ امْرَأَةً وَ عِنْدَهُ امْرَأَةٌ

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Muhammad Bin Jameel, from Huseen, from Muhammad Bin Muslim who said,

I said to Abu Ja’far^-asws, ‘A man marries a woman and with him is a wife’.

فَقَالَ إِنْ كَانَتْ بِكْراً فَلْيَبِتْ عِنْدَهَا سَبْعاً وَ إِنْ كَانَتْ ثَيِّباً فَثَلَاثٌ.

He^-asws said: ‘If she was a virgin, let him spend seven (nights) with her, and if she was non-virgin, then three’.[257]

19- 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 to marry the 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: ‘He cannot marry any of them upon the Muslim woman, and he can marry the Muslim upon the slave girl, and the Christian woman, and for the Muslim woman would be two-thirds, while for the slave girl and the Christian woman would be the third’.[258]

20- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ سُئِلَ عَنْ رَجُلٍ تَكُونُ عِنْدَهُ امْرَأَتَانِ إِحْدَاهُمَا أَحَبُّ إِلَيْهِ مِنَ الْأُخْرَى أَ لَهُ أَنْ يُفَضِّلَ إِحْدَاهُمَا

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

From Abu Abdullah^-asws, he^-asws was asked about a man having two wives with him. One of them is more beloved to him than the other, ‘Is it for him to give preference to one of them?’

قَالَ نَعَمْ لَهُ أَنْ يَأْتِيَ هَذِهِ ثَلَاثَ لَيَالٍ وَ هَذِهِ لَيْلَةً وَ ذَلِكَ أَنَّ لَهُ أَنْ يَتَزَوَّجَ أَرْبَعَ نِسْوَةٍ فَلِكُلِّ امْرَأَةٍ لَيْلَةٌ وَ لِذَلِكَ كَانَ لَهُ أَنْ يُفَضِّلَ إِحْدَاهُنَّ عَلَى الْأُخْرَى مَا لَمْ يَكُنْ أَرْبَعاً

He^-asws said: ‘Yes. For him is to come to this one for three nights and this (other) one, for a night, and that is because for him is to marry four wives. So, for each wife is a night, and for that, it would be for him to prefer one of them upon the other for as long as they don’t happen to be four’.

قَالَ إِذَا تَزَوَّجَ الرَّجُلُ الْبِكْرَ وَ عِنْدَهُ امْرَأَةٌ ثَيِّبٌ فَلَهُ أَنْ يُفَضِّلَ الْبِكْرَ بِثَلَاثَةِ أَيَّامٍ.

He^-asws said: ‘If the man marries the virgin while there is a non-virgin wife with him, for him is to prefer the virgin with three days’.[259]

باب 96 النشوز و الشقاق و ذم المرأة الناشزة

CHAPTER 96 – THE DESERTION AND THE BREACH, AND CONDEMNATION OF THE DESERTING WOMAN

الآيات النساء وَ اللَّاتِي تَخافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَ اهْجُرُوهُنَّ فِي الْمَضاجِعِ وَ اضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلا تَبْغُوا عَلَيْهِنَّ سَبِيلًا إِنَّ اللَّهَ كانَ عَلِيًّا كَبِيراً-

The Verse – (Surah) Al Nisaa: And for those whom you are fearing desertion, advise them and forsake them in the beds and strike them. So if they obey you, then do not see a way against them; Allah was always Exalted, Great [4:34].

وَ إِنْ خِفْتُمْ شِقاقَ بَيْنِهِما فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها إِنْ يُرِيدا إِصْلاحاً يُوَفِّقِ اللَّهُ بَيْنَهُما إِنَّ اللَّهَ كانَ عَلِيماً خَبِيراً

And if you fear a breach between the two, then appoint a judge from his family and a judge from her family; if they both desire reconciliation, Allah will Harmonise between them; Allah was always most-Knowing, Aware [4:35].

و قال تعالى‏ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً فَلا جُناحَ عَلَيْهِما أَنْ يُصْلِحا بَيْنَهُما صُلْحاً وَ الصُّلْحُ خَيْرٌ وَ أُحْضِرَتِ الْأَنْفُسُ الشُّحَّ وَ إِنْ تُحْسِنُوا وَ تَتَّقُوا فَإِنَّ اللَّهَ كانَ بِما تَعْمَلُونَ خَبِيراً.

And the Exalted Said: And if a woman fears cruelty or desertion on the part of her husband, there is no blame on them if they effect a reconciliation between them; and reconciliation is better; and avarice has been made to be present in the (people’s) minds; and if you do good and fear, then Allah would always be Aware of what you are doing [4:128].

Tafseer Al-Qummi – (mostly opinion)

1 فس، تفسير القمي‏ وَ اللَّاتِي تَخافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَ اهْجُرُوهُنَّ فِي الْمَضاجِعِ وَ اضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلا تَبْغُوا عَلَيْهِنَّ سَبِيلًا و ذلك إذا نشزت المرأة عن فراش زوجها قال زوجها اتقي الله و ارجعي إلى فراشك

And for those whom you are fearing desertion, advise them and forsake them in the beds and strike them. So, if they obey you, then do not see a way against them [4:34] – and that is when a woman from Qureysh deserted from the bed of her husband. Her husband said, ‘Fear Allah^-azwj and return to your bed!’

فهذه الموعظة فإن أطاعته فسبيل ذلك و إلا سبها و هو الهجر فإن رجعت إلى فراشها فذلك و إلا ضربها ضربا غير مبرح فإن أطاعته فضاجعته يقول الله- فَإِنْ أَطَعْنَكُمْ فَلا تَبْغُوا عَلَيْهِنَّ سَبِيلًا يقول لا تكلفوهن الحب

So, this is the preaching. If she obeys him, then that is the proper course, but if not, he should rebuke her, which is separation. If she returns to his bed, then so be it, but if not, he may strike her with a non-severe strike. If she then obeys him, he may share her bed. Allah^-azwj Says: So if they obey you, then do not see a way against them [4:34]. He^-azwj is Saying, do not encumber them the love.

 فإنما جعل الموعظة و السب و الضرب لهن في المضجع- إِنَّ اللَّهَ كانَ عَلِيًّا كَبِيراً- وَ إِنْ خِفْتُمْ شِقاقَ بَيْنِهِما فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها فما حكم به الحكمان فهو جائز يقول الله‏ إِنْ يُرِيدا إِصْلاحاً يُوَفِّقِ اللَّهُ بَيْنَهُما يعني الحكمان

But rather, the preaching, and the insult, and the striking them is made to be regarding the sleeping place – Allah was always most-Knowing, Aware [4:35] And if you fear a breach between the two, then appoint a judge from his family and a judge from her family;  [4:35]. So, whatever the two judged judge with, it is allowed. if they both desire reconciliation, Allah will Harmonise between them [4:35], meaning the two judges.

فإذا كان الحكمان عدلين دخل حكم المرأة على المرأة فيقول أخبريني ما في نفسك فإني لا أحب أن أقطع شيئا دونك فإن كانت هي الناشزة قالت أعطه من مالي ما شاء و فرق بيني و بينه و إن لم تكن‏ ناشزة قالت أنشدك الله أن لا تفرق بيني و بينه و لكن استزد لي في نفقتي فإنه إلي مسي‏ء

So, if the two arbiters are just, the arbiter for the woman goes to her and says, ‘Tell me what is in your heart, for I do not wish to decide anything without you. If she is the one deserting, she says, ‘Give him from my wealth whatever he wishes and separate me from him. But if she is not rebellious, she says, ‘I implore you by Allah^-azwj not to separate me from him, but increase my maintenance, for he mistreats me!’

و يخلو حكم الرجل بالرجل فيقول أخبرني بما في نفسك فإني لا أحب أن أقطع شيئا دونك فإن كان هو الناشز قال خذ لي منها ما استطعت و فرق بيني و بينها فلا حاجة لي فيها و إن لم يكن ناشزا قال أنشدك الله أن لا تفرق بيني و بينها فإنها أحب الناس إلي فأرضها من مالي بما شئت

Then the arbiter for the man meets privately with him and says, ‘Tell me what is in your heart, for I do not wish to decide anything without you. If he is the one deserting, he says, ‘Take from me whatever you can and separate me from her, for I have no desire for her!’ But if he is not deserting, he says, ‘I implore you by God not to separate me from her, for she is the most beloved of people to me. Appease her from my wealth however you wish’.

ثم يلتقي الحكمان و قد علم كل واحد منهما ما أوصى به إليه صاحبه فأخذ كل واحد منهما على صاحبه عهد الله و ميثاقه لتصدقني و لأصدقنك و ذلك حين يريد الله أن يوفق بينهما فإذا فعلا و حدث كل واحد منهما صاحبه بما أفضى إليه عرفا من الناشزة

Then the two arbiters meet, each knowing what the other’s charge has requested. Each makes the other swear by the Covenant of Allah^-azwj and pledge to be truthful. This is when Allah^-azwj Desires to reconcile them. If they do so, and each shares with the other what was confided, they will know which of the two is deserting.

 فإن كانت المرأة هي الناشزة قالا أنت عدوة الله الناشزة العاصية لزوجك ليس لك عليه نفقة و لا كرامة لك و هو أحق أن يبغضك أبدا حتى ترجعين إلى أمر الله

If the woman is deserting, they say to her, ‘You are the enemy of Allah^-azwj, rebellious and disobedient to your husband. You have no right to his support or honour, and he has the right to resent you forever until you return to the Command of Allah^-azwj!’

 و إن كان الرجل هو الناشز قالا له يا عدو الله أنت العاصي لأمر الله المبغض لامرأته فعليك نفقتها و لا تدخل لها بيتا و لا ترى لها وجها أبدا حتى ترجع إلى أمر الله عز و جل و كتابه

But if the man is rebellious, they say to him, ‘You are the enemy of Allah^-azwj, disobedient to His^-azwj Command and hateful toward your wife. You must provide her maintenance, but you may not enter her home or see her face again until you return to the command of Allah^-azwj Mighty and Majestic and His Book’. (opinion)

قَالَ وَ أَتَى عَلِيَّ بْنَ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ رَجُلٌ وَ امْرَأَةٌ عَلَى هَذِهِ الْحَالِ فَبَعَثَ‏ حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها وَ قَالَ لِلْحَكَمَيْنِ هَلْ تَدْرِيَانِ مَا تَحْكُمَانِ احْكُمَا إِنْ شِئْتُمَا فَرَّقْتُمَا وَ إِنْ شِئْتُمَا جَمَعْتُمَا

And a man and a woman were brought to Ali^-asws Bin Abu Talib^-asws, being upon this state. He^-asws sent for a judge from his family and a judge from her family [4:35], and said to the two judges: ‘Do you two know what you have decided? If you like you can decide to separate them, and if you like, to unite them!’

فَقَالَ الزَّوْجُ لَا أَرْضَى بِحُكْمِ فُرْقَةٍ وَ لَا أُطَلِّقُهَا فَأَوْجَبَ عَلَيْهِ نَفَقَتَهَا وَ مَنَعَهُ أَنْ يَدْخُلَ عَلَيْهَا

The husband said, ‘I don’t agree with deciding a separation nor of divorcing her!’ He^-asws obliged upon him to provide her maintenance but forbade him from entering upon her. (This part is Hadeeth)

وَ إِنْ مَاتَ عَلَى ذَلِكَ الْحَالِ الزَّوْجُ وَرِثَتْهُ وَ إِنْ مَاتَتْ لَمْ يَرِثْهَا إِذَا رَضِيَتْ مِنْهُ بِحُكْمِ الْحَكَمَيْنِ وَ كَرِهَ الزَّوْجُ فَإِنْ رَضِيَ الزَّوْجُ وَ كَرِهَتِ الْمَرْأَةُ أُنْزِلَتْ هَذِهِ الْمَنْزِلَةَ إِنْ كَرِهَتْ وَ لَمْ يَكُنْ عَلَيْهَا نَفَقَةٌ وَ إِنْ مَاتَ لَمْ تَرِثْهُ وَ إِنْ مَاتَتْ وَرِثَهَا حَتَّى تَرْجِعَ إِلَى حُكْمِ الْحَكَمَيْنِ.

If he dies in that state, she inherits from him, but if she dies, he does not inherit from her, this is when she has accepted the ruling of the two arbiters while the husband has refused. If the husband accepts but the woman refuses, she is placed in the same position if she refuses, she is not entitled to maintenance, and if he dies, she does not inherit from him, but if she dies, he inherits from her, until she returns to the ruling of the two arbiters’.[260]

2 فس، تفسير القمي‏ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً فَلا جُناحَ عَلَيْهِما أَنْ يُصْلِحا بَيْنَهُما صُلْحاً وَ الصُّلْحُ خَيْرٌ قال إن خافت المرأة من زوجها أن يطلقها أو يعرض عنها فتقول له قد تركت لك ما عليك و لا أسألك نفقة فلا تطلقني و لا تعرض عني فإني أكره شماتة الأعداء فلا جناح عليه أن يقبل ذلك و لا يجري عليها شيئا-

Tafseer Al Qummi – (opinion)

And if a woman fears cruelty or desertion on the part of her husband, there is no blame on them if they effect a reconciliation between them; and reconciliation is better [4:128]. He said, ‘If the woman fears from her husband that he might divorce her or turn away from her, she says to him, ‘I leave for you what is upon you, and I will not ask you for expenses, so do not divorce me nor turn away from me, for I dislike gloating by the enemies’. So there is no blame upon him if he were to accept that, nor would anything flow upon her (maintenance).

 و هذه الآية نزلت في ابنة محمد بن مسلمة كانت امرأة رافع بن خديج و كانت امرأة قد دخلت في السن فتزوج عليها امرأة شابة كانت أعجب إليه من ابنة محمد بن مسلمة فقالت له ابنة محمد بن مسلمة أ لا أراك معرضا عني مؤثرا علي فقال رافع هي امرأة شابة و هي أعجب إلي و إن شئت أقررت على أن لها يومين أو ثلاثة مني و لك يوم واحد

And this Verse was Revealed about the daughter of Muhammad Bin Maslama, who was the wife of Rafi‘e Bin Khadij. She was an older woman, and he married a younger woman who was more pleasing to him than the daughter of Muhammad Bin Maslama. So she said to him, ‘Do I not see you turning away from me and favouring her over me?’ Rafi‘e replied, ‘She is a young woman and she is more pleasing to me. If you wish, I will agree that she will have two or three of my days, and you will have one day.

فأبت ابنة محمد بن مسلمة أن ترضاها فطلقها تطليقة واحدة ثم طلقها أخرى فقالت لا و الله لا أرضى أو تسوي بيني و بينها يقول الله‏ وَ أُحْضِرَتِ الْأَنْفُسُ الشُّحَ‏

The daughter of Muhammad Bin Maslama refused to accept this and he divorced her once, then divorced her a second time. She said, ‘No, by Allah^-azwj! I will not accept unless you treat me and her equally!’ Allah^-azwj Said: and avarice has been made to be present in the (people’s) minds [4:128].

و ابنة محمد لم تطب نفسها بنصيبها و شحت عليه فعرض عليها رافع إما أن ترضى و إما أن يطلقها الثالثة فشحت على زوجها و رضيت فصالحته على ما ذكرت فقال الله‏ فَلا جُناحَ عَلَيْهِما أَنْ يُصْلِحا بَيْنَهُما صُلْحاً وَ الصُّلْحُ خَيْرٌ

And the daughter of Muhammad was not content with her share and was stingy regarding it, so Rafi‘e offered her either to accept or he would divorce her a third time. She was possessive toward her husband and agreed, so she reconciled with him on the terms mentioned. Allah^-azwj Said: there is no blame on them if they effect a reconciliation between them; and reconciliation is better [4:128].

 فلما رضيت و استقرت لم يستطع أن يعدل بينهما فنزلت‏ وَ لَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّساءِ وَ لَوْ حَرَصْتُمْ فَلا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوها كَالْمُعَلَّقَةِ أن تأتي واحدة و تذر الأخرى لا أيما و لا ذات بعل و هذه السنة فيما كان كذلك

When she had agreed and stayed, he was not able to do justice between the two, so it was Revealed: And you will never be able to do justice between the wives and even if you desire to, but do not be disinclined (from one) with total disinclination so you leave her like the divorced woman [4:129], if you come to one and neglect the other, neither as a single woman nor as one with a husband, and this is the Sunnah regarding what had happened like that.

 إذا أقرت المرأة و رضيت على ما صالحها عليه زوجها فلا جناح على الزوج و لا على المرأة و إن هي أبت طلقها أو يسوي بينهما لا يسعه إلا ذلك.

When the woman accepts and agrees upon what her husband had reconciled upon, there is neither any blame upon the husband nor upon the wife, and if she refuses, he either divorces her or equalises between the two, there is no leeway except that.’

و قال علي بن إبراهيم في قوله- وَ أُحْضِرَتِ الْأَنْفُسُ الشُّحَ‏ قال أحضرت الشح فمنها ما اختارته و منها ما لم تختره.

And Ali Bin Ibrahim said regarding His^-azwj Words: and avarice has been made to be present in the (people’s) minds [4:128]. He said, ‘The avarice is presence. From it is what she chooses, and from it is what she does not choose’.[261]

3- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدٍ الْعَطَّارِ مَعاً عَنِ الْأَشْعَرِيِّ عَنِ الْبَرْقِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ ثَمَانِيَةٌ لَا يَقْبَلُ اللَّهُ لَهُمْ صَلَاةً الْعَبْدُ الْآبِقُ حَتَّى يَرْجِعَ إِلَى مَوْلَاهُ وَ النَّاشِزَةُ عَنْ زَوْجِهَا وَ هُوَ عَلَيْهَا سَاخِطٌ وَ مَانِعُ الزَّكَاةِ وَ تَارِكُ الْوُضُوءِ وَ الْجَارِيَةُ الْمُدْرِكَةُ تُصَلِّي بِغَيْرِ خِمَارٍ وَ إِمَامُ قَوْمٍ يُصَلِّي بِهِمْ وَ هُمْ لَهُ كَارِهُونَ وَ الزِّنِّينُ

(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees and Muhammad Al Attar, from Al Ash’ary, from Al Barqy raising it to,

Abu Abdullah^-asws said: ‘Rasool-Allah^-saww said: ‘Eight, Allah^-azwj does not Accept a Salat of their – the absconding slave until he returns to his master; and the deserter from her husband and he is angry upon her; and preventer of the Zakat; and the neglecter of Wuzu; and the adult slave girl praying Salat without a scarf; and a prayer leader of a people praying with them while they dislike him; and the ‘Zaneen’’.

قَالُوا يَا رَسُولَ اللَّهِ ص وَ مَا الزِّنِّينُ

They said, ‘O Rasool-Allah^-saww, and what is the ‘Zaneen’?’

 قَالَ الَّذِي يُدَافِعُ الْغَائِطَ وَ الْبَوْلَ وَ السَّكْرَانُ فَهَؤُلَاءِ ثَمَانِيَةٌ لَا تُقْبَلُ مِنْهُمْ صَلَاةٌ.

He^-saww said: ‘The one who holds out from defecating and the urination, and the intoxicated. So, these are the eight, Salat is not Accepted from them’’.[262]

4 مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ‏ مِثْلَهُ.

(The book) ‘Ma’any Al Akhbar’ – Ibn Al Mutawakkil, from Muhammad Al Attar, and Ahmad Bin Idrees, similar to it.[263]

5- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْغَالِبِ عَنِ الْحُسَيْنِ بْنِ رَبَاحٍ عَنِ ابْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنِ الصَّادِقِ ع قَالَ: ثَلَاثَةٌ لَا يَقْبَلُ اللَّهُ لَهُمْ صَلَاةً عَبْدٌ أَبَقَ مِنْ مَوَالِيهِ حَتَّى يَرْجِعَ إِلَيْهِمْ فَيَضَعَ يَدَهُ فِي أَيْدِيهِمْ وَ رَجُلٌ أَمَّ قَوْماً وَ هُمْ لَهُ كَارِهُونَ وَ امْرَأَةٌ بَاتَتْ وَ زَوْجُهَا عَلَيْهَا سَاخِطٌ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Muhammad Bin Abdullah Bin Al Ghalib, from Al Husayn Bin Rabah, from Ibn Ameyra, from Muhammad Bin Marwan, from Ibn Abu Yafour,

From Al-Sadiq^-asws having said: ‘Three, Allah^-azwj does not Accept Salat of theirs – a slave absconding from his masters until he returns to them and places his hand in their hands; and a man leading a people (in Salat) while they dislike him; and a woman spending a night while her husband is angry upon her’’.[264]

6- فس، تفسير القمي‏ لا تُضَارَّ والِدَةٌ بِوَلَدِها وَ لا مَوْلُودٌ لَهُ بِوَلَدِهِ‏ فَإِنَّهُ حَدَّثَنِي أَبِي عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَنْبَغِي لِلرَّجُلِ أَنْ يَمْتَنِعَ مِنْ جِمَاعِ الْمَرْأَةِ فَيُضَارَّ بِهَا إِذَا كَانَ لَهَا وَلَدٌ مُرْضَعٌ وَ يَقُولَ لَهَا لَا أَقْرَبُكِ فَإِنِّي أَخَافُ عَلَيْكِ الْحَبْلَ فَتُغِيلَ وَلَدِي

Tafseer Al Qummi – neither the mother is to be harmed by her child, nor a father by his child [2:233]. It is narrated to me by my father, from Muhammad Bin Al Fuzeyl, from Abu Al Sabbah Al Kinany, from Abu Abdullah^-asws having said: ‘It is not befitting for the man that he refuses from having marital relations with the wife so he would be harming her. If there was a child for her being breast-fed, and he says to her, ‘I will not come near you for I fear upon you (another) pregnancy so my child would be harmed’.

 وَ كَذَلِكَ الْمَرْأَةُ لَا يَحِلُّ لَهَا أَنْ تَمْتَنِعَ عَلَى الرَّجُلِ فَتَقُولَ أَنَا أَخَافُ أَنْ أُحْبَلَ فَأُغِيلَ وَلَدِي فَهَذِهِ الْمُضَارَّةُ فِي الْجِمَاعِ عَلَى الرَّجُلِ وَ الْمَرْأَةِ.

And like that is the woman. It is not lawful for her to refuse upon the man, so she says, ‘I fear that I might become pregnant so my child would be harmed’. So, these are the harms in the marital relations upon the man and the woman’.[265]

7- ضا، فقه الرضا عليه السلام‏ وَ أَمَّا النُّشُوزُ فَقَدْ يَكُونُ مِنَ الرَّجُلِ وَ يَكُونُ مِنَ الْمَرْأَةِ فَأَمَّا الَّذِي مِنَ الرَّجُلِ فَهُوَ يُرِيدُ طَلَاقَهَا فَتَقُولُ لَهُ أَمْسِكْنِي وَ لَكَ مَا عَلَيْكَ وَ قَدْ وَهَبْتُ لَيْلَتِيْ لَكَ وَ يَصْطَلِحَانِ عَلَى هَذَا

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – And as for the desertion, it can be from the man and it can be from the woman. As for that which is from the man, it is his intending to divorce her so she says to him, ‘Keep me and for you is what is upon you, and I hereby gift my night to you’, and they both reconcile upon this.

 فَإِذَا نَشَزَتِ الْمَرْأَةُ كَنُشُوزِ الرَّجُلِ فَهُوَ الْخُلْعُ إِذَا كَانَ مِنَ الْمَرْأَةِ وَحْدَهَا فَهُوَ أَنْ لَا تُطِيعَهُ وَ هُوَ مَا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى- وَ اللَّاتِي تَخافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَ اهْجُرُوهُنَّ فِي الْمَضاجِعِ وَ اضْرِبُوهُنَ‏  فَالْهَجْرُ أَنْ يُحَوِّلَ إِلَيْهَا ظَهْرَهُ فِي الْمَضْجَعِ وَ الضَّرْبُ بِالسِّوَاكِ وَ شِبْهِهِ ضَرْباً رَفِيقاً

When the woman deserts like desertion by the man, it is the mutual separation (Khul’a). When it happens from the woman alone, it is that she does not obey him, and it is what Allah^-azwj Blessed and Exalted Says: And for those whom you are fearing desertion, advise them and forsake them in the beds and strike them [4:34]. The forsaking is that he turns his back towards her in the sleeping place, and the striking is with the tooth-stick and its like, a gentle strike.

 وَ أَمَّا الشِّقَاقُ فَيَكُونُ مِنَ الزَّوْجِ وَ الْمَرْأَةِ جَمِيعاً كَمَا قَالَ اللَّهُ‏ وَ إِنْ خِفْتُمْ شِقاقَ بَيْنِهِما فَابْعَثُوا حَكَماً مِنْ‏ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها وَ يَخْتَارُ الرَّجُلُ رَجُلًا وَ الْمَرْأَةُ تَخْتَارُ رَجُلًا فَيَجْتَمِعَانِ عَلَى فُرْقَةٍ أَوْ عَلَى صُلْحٍ

And as for the breach, it can be from the husband and the wife together, just as Allah^-azwj Said: and if you fear a breach between the two, then appoint a judge from his family and a judge from her family [4:35], and the man chooses a man and the woman chooses a man. They form a consensus upon separation, or upon reconciliation.

فَإِنْ أَرَادَا إِصْلَاحاً فَمِنْ غَيْرِ أَنْ يَسْتَأْمِرَا وَ إِنْ أَرَادَا التَّفْرِيقَ بَيْنَهُمَا فَلَيْسَ لَهُمَا إِلَّا بَعْدَ أَنْ يَسْتَأْمِرَا الزَّوْجَ وَ الْمَرْأَةَ.

If they (judges) want to reconcile, they can do so without being instructed to (by the husband and the wife), and if they want the separation between them, it isn’t for them except after they are instructed so by the husband and the wife’.[266]

8- شي، تفسير العياشي إِبْرَاهِيمُ بْنُ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ- وَ لا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ ما آتَيْتُمُوهُنَ‏ قَالَ الرَّجُلُ تَكُونُ لَهُ الْمَرْأَةُ فَيَضْرِبُهَا حَتَّى تَفْتَدِيَ مِنْهُ فَنَهَى اللَّهُ عَنْ ذَلِكَ.

Tafseer Al Ayyashi – Ibrahim Bin Maymoun,

From Abu Abdullah^-asws, he (the narrator) 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: ‘The man has the wife for him, so he beats her until she ransoms herself from him. So, Allah^-azwj Prohibited from that’.[267]

9- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا نَشَزَتِ الْمَرْأَةُ عَلَى الرَّجُلِ فَهِيَ الْخُلْعَةُ فَيَأْخُذُ مِنْهَا مَا قَدَرَ عَلَيْهِ وَ إِذَا نَشَزَ الرَّجُلُ مَعَ نُشُوزِ الْمَرْأَةِ فَهُوَ الشِّقَاقُ.

Tafseer Al Ayyashi – From Zurara,

From Abu Ja’far^-asws having said: ‘When the wife does desertion upon the man, it is the mutual separation (Al-Khul’a), so he takes from her whatever he is able upon; and when the man does desertion along with desertion by the wife, it is the breach’.[268]

10- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَعَالَى- فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ لِلْمُصْلِحِينَ أَنْ يُفَرِّقَا حَتَّى يَسْتَأْمِرَا.

Tafseer Al Ayyashi – From Muhammad Bin Muslim,

From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about Words of Allah^-azwj the Exalted: then appoint a judge from his family and a judge from her family [4:35]. He^-asws said: ‘For the reconcilers (two judges) is they only effect separation after seeking instructions (of both husband and the wife)’.[269]

11- شي، تفسير العياشي عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ عَنْ قَوْلِ اللَّهِ- فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ لَيْسَ لِلْحَكَمَيْنِ أَنْ يُفَرِّقَا حَتَّى يَسْتَأْمِرَا الرَّجُلَ وَ الْمَرْأَةَ.

Tafseer Al Ayyashi – From Zayd Al Shaham,

From Abu Abdullah^-asws about Words of Allah^-azwj: then appoint a judge from his family and a judge from her family [4:35]. He^-asws said: ‘For the two judges is to effect separation until they seek instruction of the man and the woman’’.[270]

12- وَ فِي خَبَرٍ آخَرَ عَنِ الْحَلَبِيِّ عَنْهُ ع‏ وَ يَشْتَرِطُ عَلَيْهِمَا إِنْ شَاءَا أَجْمَعَا وَ إِنْ شَاءَا فَرَّقَا فَإِنْ جَمَعَا فَجَائِزٌ وَ إِنْ فَرَّقَا فَجَائِزٌ.

And in another Hadeeth from Al Halby,

From him^-asws: ‘And there can be stipulations upon them both (judges), if they like they can unite, and if they like, they separate, so if they unite it is allowed, and if they separate it is allowed’’.[271]

13- وَ فِي رِوَايَةِ فَضَالَةَ فَإِنْ رَضِيَا وَ قَلَّدَاهُمَا الْفُرْقَةَ فَفَرَّقَا فَهُوَ جَائِزٌ.

And in a report of Fazala – ‘If they both (spouses) agree and the separation is yoked on them (by the judges), so they separate, it is allowed’’.[272]

Tafseer Al Ayyashi – From Muhammad Bin Sireen, from Ubeyda who said,

‘A man and a woman came to Ali^-asws Bin Abu Talib^-asws. With each one of them was a horde of people. Ali^-asws said: then appoint a judge from his family and a judge from her family [4:35]’.

14- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ سِيرِينَ عَنْ عُبَيْدَةَ قَالَ: أَتَى عَلِيَّ بْنَ أَبِي طَالِبٍ‏ ع رَجُلٌ وَ امْرَأَةٌ مَعَ كُلِّ وَاحِدٍ مِنْهُمَا فِئَامٌ مِنَ النَّاسِ فَقَالَ عَلِيٌّ ع‏ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها ثُمَّ قَالَ لِلْحَكَمَيْنِ هَلْ تَدْرِيَانِ مَا عَلَيْكُمَا إِنْ رَأَيْتُمَا أَنْ تَجْمَعَا جَمَعْتُمَا وَ إِنْ رَأَيْتُمَا أَنْ تُفَرِّقَا فَرَّقْتُمَا

Then he^-asws said to the two judges: ‘Do you know what is upon you both? If you view to unite, they will unit, and if you view separation, they will be separated!’

فَقَالَتِ الْمَرْأَةُ رَضِيتُ بِكِتَابِ اللَّهِ عَلَيَّ وَ لِي

The woman said, ‘I am pleased with the Book of Allah^-azwj, against me and for me!’

فَقَالَ الرَّجُلُ أَمَّا فِي الْفُرْقَةِ فَلَا

The man said, ‘As for regarding the separation, no!’

فَقَالَ عَلِيٌّ مَا تَبْرَحُ حَتَّى تُقِرَّ بِمَا أَقَرَّتْ بِهِ‏.

Ali^-asws said: ‘You will not depart until you accept what she has accepted with!’’[273]

15- سر، السرائر ابْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها أَ رَأَيْتَ إِنِ اسْتَأْذَنَ الْحَكَمَانِ فَقَالا لِلرَّجُلِ وَ الْمَرْأَةِ أَ لَيْسَ قَدْ جَعَلْتُمَا أَمْرَكُمَا إِلَيْنَا فِي الْإِصْلَاحِ وَ التَّفَرُّقِ فَقَالَ الرَّجُلُ وَ الْمَرْأَةُ لَهُمَا نَعَمْ وَ أَشْهَدَا بِذَلِكَ شُهُوداً عَلَيْهِمَا أَ يَجُوزُ تَفْرِيقُهُمَا عَلَيْهِمَا

(The book) ‘Al Saraair’ of Ibn Mahboub, from Abu Ayoub, from Sama’at who said,

‘I asked Abu Abdullah^-asws about Words of Allah^-azwj Mighty and Majestic: then appoint a judge from his family and a judge from her family [4:35], ‘What is your^-asws view if the two judges seek permission, so they say to the man and the woman, ‘Haven’t you made your matter to us regarding the reconciliation and the separation?’ The man and the woman say to them, ‘Yes’, and witnesses witness that upon them. Is their separation upon them (judges)?’

قَالَ نَعَمْ وَ لَكِنْ لَا يَكُونُ ذَلِكَ مِنْهُمَا إِلَّا عَلَى طُهْرٍ مِنَ الْمَرْأَةِ بِغَيْرِ جِمَاعٍ مِنَ الرَّجُلِ

He^-asws said: ‘Yes, but that cannot be from them except upon purity from the woman without marital relationship from the man’.

قِيلَ لَهُ أَ فَرَأَيْتَ إِنْ قَالَ أَحَدُ الْحَكَمَيْنِ قَدْ فَرَّقْتُ بَيْنَهُمَا وَ قَالَ الْآخَرُ لَمْ أُفَرِّقْ بَيْنَهُمَا

It was said to him^-asws, ‘So what is your^-asws view if one of the two judges says, ‘I have separated between the two’, and the other says, ‘I do not separate between them’?’

قَالَ فَقَالَ لَا- لَا يَكُونُ لَهُمَا تَفْرِيقٌ حَتَّى يَجْتَمِعَا عَلَى التَّفْرِيقِ فَإِذَا اجْتَمَعَا عَلَى التَّفْرِيقِ جَازَ تَفْرِيقُهُمَا عَلَى الرَّجُلِ وَ الْمَرْأَةِ.

He (the narrator) said, ‘He^-asws said: ‘No! The separation cannot be for them until they have consensus upon the separation. When they have consensus upon the separation, their separation would be valid, upon the man and the woman’’.[274]

باب 97 العزل و حكم الأنساب و أن الولد للفراش‏

CHAPTER 97 – THE (PREMATURE) WITHDRAWAL, AND RULING OF THE LINEAGES, AND THAT THE CHILD BELONGS TO THE BED

1- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ كُنْتُ أَعْزِلُ عَنْ جَارِيَةٍ لِي فَجَاءَتْ بِوَلَدٍ

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

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘A man came to the Prophet^-saww. He said, ‘I used to prematurely withdraw from a slave girl of mine, and she came with a child!’

 فَقَالَ ع إِنَّ الْوِكَاءَ قَدْ يَنْفَلِتُ فَأَلْحَقَ بِهِ الْوَلَدَ.

He^-saww said: ‘The tying string may have loosened (the precaution), so join the child with him’’.[275]

2- ب، قرب الإسناد عَليٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَادَّعَتْ أَنَّهَا حَامِلٌ مَا حَالُهَا

(The book) ‘Qurb Al Isnaad’ –

Ali, from his brother (Musa Al-Kazim^-asws), he said, ‘I asked him^-asws about a man who divorces his wife before he consummated with her. She claimed that she was pregnant. ‘What is her state?’

 قَالَ إِذَا أَقَامَتِ الْبَيِّنَةَ عَلَى أَنَّهُ أَرْخَى سِتْراً ثُمَّ أَنْكَرَ الْوَلَدَ لَاعَنَهَا ثُمَّ بَانَتْ مِنْهُ وَ عَلَيْهِ الْمَهْرُ كَامِلًا.

He^-asws said: ‘When the proof is established upon that a curtain was drawn, then he denies the child, she would be cursed, then become irrevocably divorced from him, and upon him would be complete dowry’’.[276]

3- ن، عيون أخبار الرضا عليه السلام ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ عَنْ يَعْقُوبَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‏ لَا بَأْسَ بِالْعَزْلِ فِي سِتَّةِ وُجُوهٍ الْمَرْأَةِ الَّتِي أَيْقَنَتْ أَنَّهَا لَا تَلِدُ وَ الْمُسِنَّةِ وَ الْمَرْأَةِ السَّلِيطَةِ وَ الْبَذِيَّةِ وَ الْمَرْأَةِ الَّتِي لَا تُرْضِعُ وَلَدَهَا وَ الْأَمَةِ.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws, (and) ‘Al Khisaal’ – My father, from Sa’ad, from Muhammad Bin Isa, from Al Qasim Bin Yahya, from his grandfather, from Yaqoub Al Ja’fari who said,

‘I heard Abu Al-Hassan^-asws saying: ‘There is no problem with the premature withdrawal in six aspects – the woman who is certain she cannot give birth, and the aged, and sharp-tongued woman, and the obscene, and the woman who cannot breast-feed her child, and the slave girl’’.[277]

4- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع‏ أَنَّهُ رُفِعَ إِلَى عَلِيٍّ ع أَمْرُ امْرَأَةٍ وَلَدَتْ جَارِيَةً وَ غُلَاماً فِي بَطْنٍ وَ كَانَ زَوْجُهَا غَائِباً فَأَرَادَ أَنْ يُقِرَّ بِوَاحِدٍ وَ يَنْفِيَ الْآخَرَ فَقَالَ لَيْسَ ذَلِكَ لَهُ إِمَّا أَنْ يُقِرَّ بِهِمَا جَمِيعاً أَوْ يُنْكِرَهُمَا جَمِيعاً.

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

From Ja’far^-asws, from his^-asws father^-asws: ‘(The case) was raised to Ali^-asws of a man and a woman who had given birth to a girl and a boy in one belly (twins), while her husband was absent. He wanted to accept one and negate the other. He^-asws said: ‘That isn’t for him! Either he accepts them both together or he denies them both together’’.[278]

5- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْحَمِيلِ

(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjab,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the ‘Hameel’. He^-asws said: ‘And which thing is the ‘Hameel’?’

فَقَالَ وَ أَيُّ شَيْ‏ءٍ الْحَمِيلُ فَقُلْتُ الْمَرْأَةُ تُسْبَى مِنْ أَرْضِهَا مَعَ الْوَلَدِ الصَّغِيرِ فَتَقُولُ هُوَ ابْنِي وَ الرَّجُلُ يُسْبَى فَيَلْقَى أَخَاهُ فَيَقُولُ هُوَ أَخِي لَيْسَ لَهُمَا بَيِّنَةٌ إِلَّا قَوْلُهُمَا

I said, ‘The woman who is captured from her land with a young child, so she says, ‘He is my son!’, and the man captured, so he meets his brother and say, ‘He is my brother!’ There isn’t any proof for them except their own word’.

 قَالَ فَمَا يَقُولُ فِيهِ النَّاسُ عِنْدَكُمْ

He^-asws said: ‘So what are the people with you saying regarding it?’

 قُلْتُ لَا يُوَرِّثُونَهُمْ إِذَا لَمْ يَكُنْ لَهُمَا عَلَى وِلَادَتِهِمَا بَيِّنَةٌ إِنَّمَا كَانَتْ وِلَادَةٌ فِي الشِّرْكِ

I said, ‘They cannot be inheriting from each other when there is no proof for them upon their birth. But rather, the birth happened in the Polytheism’.

فَقَالَ سُبْحَانَ اللَّهِ إِذَا جَاءَتْ بِأَبِيهَا أَوِ ابْنَتِهَا لَمْ تَزَلْ مُقِرَّةً بِهِ وَ إِذَا عَرَفَ أَخَاهُ كَانَ ذَلِكَ فِي صِحَّةٍ مِنْهُمَا لَمْ يَزَالُوا مُقِرِّينَ بِذَلِكَ وَرِثَ بَعْضُهُمْ بَعْضاً.

He^-asws said: ‘Glory be to Allah^-azwj! If she comes with her father or her daughter, you will not cease to acknowledge with it, and when he has recognised his brother, that would be in correctness from them. They will not cease to be acknowledged with that. They will inherit each other’’.[279]

6- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: إِنَّ رَجُلًا أَتَى عَلِيَّ بْنَ أَبِي طَالِبٍ ع فَقَالَ إِنَّ امْرَأَتِي هَذِهِ جَارِيَةٌ حَدِثَةٌ وَ هِيَ عَذْرَاءُ وَ هِيَ حَامِلٌ فِي تِسْعَةِ أَشْهُرٍ وَ لَا أَعْلَمُ إِلَّا خَيْراً وَ أَنَا شَيْخٌ كَبِيرٌ مَا افْتَرَعْتُهَا وَ إِنَّهَا لَعَلَى حَالِهَا

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

From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘A man came to Ali^-asws. He said, ‘My wife is this young girl, and she is a virgin, and she is pregnant in nine months, and I don’t know except good, and I am an old man. I have not deflowered her, and she is upon her state’.

Ali^-asws said to him: ‘We adjure you with Allah^-azwj! Have you ever spilled (your fluid) upon her private part?’

فَقَالَ لَهُ عَلِيٌّ ع نَشَدْتُكَ اللَّهَ هَلْ كُنْتَ تُهَرِيقُ عَلَى فَرْجِهَا وَ قَالَ عَلِيٌّ إِنَّ لِكُلِّ فَرْجٍ ثَقْبَيْنِ ثَقْبٌ فِيهِ يَدْخُلُ مَاءُ الرَّجُلِ وَ ثَقْبٌ يَخْرُجُ مِنْهُ الْبَوْلُ وَ أَفْوَاهُ الرَّحِمِ تَحْتَ الثَّقْبِ الَّذِي مِنْهُ مَاءُ الرَّجُلِ

And Ali^-asws said: ‘For every female private part there are two openings – an opening the water of a man enters into, and an opening the urine comes out from, and there are mouths of the womb beneath the opening from which is fluid of the man.

فَإِذَا دَخَلَ الْمَاءُ فِي فَمِ وَاحِدَةٍ مِنْ أَفْوَاهِ الرَّحِمِ حَمَلَتِ الْمَرْأَةُ بِوَلَدٍ وَاحِدٍ وَ إِذَا دَخَلَ فِي اثْنَيْنِ حَمَلَتْ بِاثْنَيْنِ وَ إِذَا دَخَلَ مِنْ ثَلَاثَةٍ حَمَلَتْ بِثَلَاثَةٍ وَ إِذَا دَخَلَ مِنْ أَرْبَعَةٍ حَمَلَتْ بِأَرْبَعَةٍ وَ لَيْسَ هُنَاكَ غَيْرُ ذَلِكَ وَ قَدْ أَلْحَقْتُ بِكَ وَلَدَهَا

When the fluid enters into one mouth from mouths of the womb, the woman becomes pregnant with one child, and when it enters into two, she becomes pregnant with two, and when it enters from three, she becomes pregnant with three, and when it enters from four, she becomes pregnant with four, and there isn’t over there other than that, and I^-asws have hereby joiner her child with you!’

فَشَقَّ عَنْهَا الْقَوَابِلُ فَجَاءَتْ بِغُلَامٍ فَعَاشَ.

The midwives opened her and she came with a boy, and he lived’.[280]

7- ك، إكمال الدين قَالَ الْحُسَيْنُ بْنُ إِسْمَاعِيلَ الْكِنْدِيُ‏ كَتَبَ جَعْفَرُ بْنُ حَمْدَانَ فَخَرَجَتْ إِلَيْهِ هَذِهِ الْمَسَائِلُ اسْتَحْلَلْتُ بِجَارِيَةٍ وَ شَرَطْتُ عَلَيْهَا أَنْ لَا أَطْلُبَ وَلَدَهَا وَ لَمْ أُلْزِمْهَا مَنْزِلِي

(The book) ‘Ikmal Al Deen’ – Al Husayn Bin Ismail Al Kindy said,

‘Ja’far Bin Hamdan wrote, and this issue was sent out to him (12^th Imam^-ajfj), ‘I legalised (marital relations) with a slave girl, and I stipulated upon her than I will not be seeking her child and will not keep her in my home.

فَلَمَّا أَتَى لِذَلِكَ مُدَّةٌ قَالَتْ لِي قَدْ حَبِلْتُ فَقُلْتُ لَهَا كَيْفَ وَ لَا أَعْلَمُ أَنِّي طَلَبْتُ مِنْكِ الْوَلَدَ

When a period came for that, she said to me, ‘I have become pregnant!’ I said to her, ‘How, and I don’t know that I have sought a child from you?’

ثُمَّ غِبْتُ وَ انْصَرَفْتُ وَ قَدْ أَتَتْ بِوَلَدٍ ذَكَرٍ فَلَمْ أُنْكِرْهُ وَ لَا قَطَعْتُ عَنْهَا الْإِجْرَاءَ وَ النَّفَقَةَ وَ لِي ضَيْعَةٌ قَدْ كُنْتُ قَبْلَ أَنْ تَصِيرَ إِلَيَّ هَذِهِ الْمَرْأَةُ سَبَّلْتُهَا عَلَى وَصَايَايَ وَ عَلَى سَائِرِ وُلْدِي عَلَى أَنَّ الْأَمْرَ فِي الزِّيَادَةِ وَ النُّقْصَانِ مِنْهُ إِلَى أَيَّامِ حَيَاتِي

Then I went away and returned, and she brought a male child. I neither denied it nor cut off the maintenance from her, and there was an estate of mine which had existed before this woman had come to me, I had dedicated as a Waqf (designated property) for my executors and for my other children, with the condition that any increase or decrease in its use would be at my discretion during my lifetime.

 وَ قَدْ أَتَتْ هَذِهِ بِهَذَا الْوَلَدِ فَلَمْ أُلْحِقْهُ فِي الْوَقْفِ الْمُتَقَدِّمِ الْمُؤَبَّدِ وَ أَوْصَيْتُ إِنْ حَدَثَ بِيَ الْمَوْتُ أَنْ يَجْرِيَ عَلَيْهِ مَا دَامَ صَغِيراً فَإِذَا كَبُرَ أُعْطِيَ مِنْ هَذِهِ الضَّيْعَةِ جُمْلَةً مِائَتَيْ دِينَارٍ غَيْرَ مُؤَبَّدٍ وَ لَا يَكُونَ لَهُ وَ لَا لِعَقِبِهِ بَعْدَ إِعْطَائِهِ ذَلِكَ فِي الْوَقْفِ شَيْ‏ءٌ

And she has come with this child, and I did not include him in the prior perpetual Waqf. I instructed that, if I were to die, he should receive support while he is small, and when he grows up, he should be given a sum of two hundred Dinars from this estate, not perpetually, and that he and his descendants should have no claim to the Waqf after receiving this.

فَرَأْيُكَ أَعَزَّكَ اللَّهُ فِي إِرْشَادِي فِيمَا عَمِلْتُهُ وَ فِي هَذَا الْوَلَدِ بِمَا أَمْتَثِلُهُ وَ الدُّعَاءُ لِي بِالْعَافِيَةِ وَ خَيْرِ الدُّنْيَا وَ الْآخِرَةِ

May Allah^-azwj Honour you^-asws! What is your^-asws view in guiding me regarding what I have done, and regarding this child with what I should follow, and the supplication for me for the well-being, and goodness of the world and the Hereafter!’

وَ جَوَابُهَا أَمَّا الرَّجُلُ الَّذِي اسْتَحَلَّ بِالْجَارِيَةِ وَ شَرَطَ عَلَيْهَا أَنْ لَا يَطْلُبَ وَلَدَهَا فَسُبْحَانَ مَنْ لَا شَرِيكَ لَهُ فِي قُدْرَتِهِ شَرْطُهُ عَلَى الْجَارِيَةِ شَرْطٌ عَلَى اللَّهِ عَزَّ وَ جَلَّ هَذَا مَا لَا يُؤْمَنُ أَنْ يَكُونَ وَ حَيْثُ عَرَفَ فِي هَذِهِ الشَّكَّ وَ لَيْسَ يَعْرِفُ الْوَقْتَ الَّذِي أَتَاهَا فِيهِ فَلَيْسَ ذَلِكَ بِمُوجِبٍ لِبَرَاءَةٍ فِي وُلْدِهِوَ أَمَّا إِعْطَاءُ الْمِائَتَيْ دِينَارٍ وَ إِخْرَاجُهُ مِنَ الْوَقْفِ فَالْمَالُ مَالُهُ فَعَلَ فِيهِ مَا أَرَادَ

And its answer: ‘As for the man who legalises (marital relations) with a slave girl and stipulate upon her that he will not seek her child, so Glorious is the One Who there is no associate for Him^-azwj in His^-azwj Power! His stipulated condition upon the slave girl is a condition upon Allah^-azwj Mighty and Majestic. This is what there is no safety from happening, and when he has recognised the doubt in this, and he doesn’t know the time in which he had come to her, that does not oblige the disavowing regarding his child. As for giving him the two hundred Dinar and expelling him from the Waqf, the wealth is his wealth. He can do regarding it whatever he wants’.

قَالَ أَبُو الْحُسَيْنِ حَسَبَ الْحِسَابَ فَجَاءَ الْوَلَدُ مُسْتَوِياً

Abu Al-Hassan calculated the timing and the child came as sound (legitimate)’.

قَالَ وَجَدْتُ فِي نُسْخَةِ أَبِي الْحَسَنِ الْهَمْدَانِيِّ أَتَانِي أَبْقَاكَ اللَّهُ كِتَابُكَ الَّذِي أَنْفَذْتَهُ

He said, ‘I found in a copy of Abu Al-Hassan Al-Hamdany, ‘May Allah^-azwj Keep you alive! I have received your letter’.

وَ رَوَى هَذَا التَّوْقِيعَ الْحَسَنُ بْنُ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ السَّيَّارِيِ.

And this Holy Letter has been reported by Al-Hassan Bin Ali Bin Ibrahim, from Al-Sayyari’.[281]

8- ضا، فقه الرضا عليه السلام‏ لَوْ أَنَّ رَجُلَيْنِ اشْتَرَيَا جَارِيَةً وَ وَاقَعَاهَا فَأَتَتْ بِوَلَدٍ لَكَانَ الْحُكْمُ فِيهِ أَنْ يُقْرَعَ بَيْنَهُمَا فَمَنْ أَصَابَتْهُ الْقُرْعَةُ أُلْحِقَ بِهِ الْوَلَدُ وَ يُغَرَّمُ نِصْفَ قِيمَةِ الْجَارِيَةِ لِصَاحِبِهِ وَ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا نِصْفُ الْحَدِّ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘If two men were to buy a slave girl and they both have marital relations with her, so she comes with a child, the ruling regarding it would be that a lot be drawn between them. Whoever’s lot hits, the child will be joined with him and he would be penalised half the value of the slave girl for its owner, and upon each one of them would be half the legal penalty.

وَ إِنْ كَانُوا ثَلَاثَةَ نَفَرٍ وَ وَاقَعُوا الْجَارِيَةَ عَلَى الِانْفِرَادِ بَعْدَ أَنِ اشْتَرَاهَا الْأَوَّلُ وَ وَاقَعَهَا ثُمَّ اشْتَرَاهَا الثَّانِي وَ وَاقَعَهَا وَ اشْتَرَى الثَّالِثُ وَ وَاقَعَهَا كُلُّ ذَلِكَ فِي طُهْرٍ وَاحِدٍ فَأَتَتْ بِوَلَدِهَا لَكَانَ الْحَقُّ أَنْ يُلْحَقَ الْوَلَدُ بِالَّذِي عِنْدَهُ الْجَارِيَةُ وَ يَصْبِرَ لِقَوْلِ رَسُولِ اللَّهِ ص الْوَلَدُ لِلْفِرَاشِ وَ لِلْعَاهِرِ الْحَجَرُ

And if there were three persons and they all have marital relations with the slave girl individually, that if the first one buys her and has marital relations with her, then the second one buys her and has marital relations with her, and the third one buys her and has marital relations with her, all that being in one purity (menses-free period), so she comes with her child, the right would be to join the child with the one in whose possession was the slave girl, and he should be patient due to the words of Rasool-Allah^-saww: ‘The child is for the bed, and for adulterer is the stone (nothing)’.

هَذَا فِيمَا لَا يَخْرُجُ فِي النَّظَرِ وَ لَيْسَ فِيهِ إِلَّا التَّسْلِيمُ.

This is among what cannot be resolved by the reasoning, and there isn’t in it accept the submitting’.[282]

9- قب، المناقب لابن شهرآشوب شا، الإرشاد رَوَتْ نَقَلَةُ الْآثَارِ مِنَ الْعَامَّةِ وَ الْخَاصَّةِ أَنَّ امْرَأَةً نَكَحَهَا شَيْخٌ كَبِيرٌ فَحَمَلَتْ فَزَعَمَ الشَّيْخُ أَنَّهُ لَمْ يَصِلْ إِلَيْهَا وَ أَنْكَرَ حَمْلَهَا

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub’, (and) ‘Al Irshad’ –

‘It is reported in transmission of the Hadeeth from the general (Muslims) and the special (Shias) that a woman was married by an old man. She got pregnant. The old man claimed that he had not come to her and denied her pregnancy.

 فَالْتَبَسَ الْأَمْرُ عَلَى عُثْمَانَ وَ سَأَلَ الْمَرْأَةَ هَلِ اقْتَضَّكِ الشَّيْخُ وَ كَانَتْ بِكْراً قَالَتْ لَا فَقَالَ عُثْمَانُ أَقِيمُوا الْحَدَّ عَلَيْهَا

The matter was confusing upon Usman (the caliph) and he asked the woman, ‘Did the old man deflower you?’, and she was a virgin. She said, ‘No’. Usman said, ‘Establish the legal penalty upon her!’

فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ إِنَّ لِلْمَرْأَةِ سَمَّيْنِ سَمٌّ لِلْمَحِيضِ وَ سَمٌّ لِلْبَوْلِ فَلَعَلَّ الشَّيْخَ كَانَ يَنَالُ مِنْهَا فَسَالَ مَاؤُهُ فِي سَمِّ الْمَحِيضِ فَحَمَلَتْ مِنْهُ فَاسْأَلُوا الرَّجُلَ عَنْ ذَلِكَ فَسُئِلَ

Amir Al-Momineen^-asws said to him: ‘There are two openings for the woman, and opening for the menstruation and an opening for the urination. Perhaps the old man had attained (pleasure) from her and his fluid flowed into an opening of the menstruation, so she became pregnant from it. Ask the man about that!’

فَقَالَ قَدْ كُنْتُ أُنْزِلُ الْمَاءَ فِي قُبُلِهَا مِنْ غَيْرِ وُصُولٍ إِلَيْهَا بِالاقْتِضَاضِ

He was asked. He said, ‘I had ejaculated in her frontal private part from without arriving insider her with the deflowering’.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ الْحَمْلُ لَهُ وَ الْوَلَدُ وَلَدُهُ وَ أَرَى عُقُوبَتَهُ فِي الْإِنْكَارِ

Amir Al-Momineen^-asws said: ‘The pregnancy is for him, and the child is his child, and I^-asws view punishing him regarding the denial’.

فَصَارَ عُثْمَانُ إِلَى قَضَائِهِ بِذَلِكَ.

So, Usman came to be to his^-asws judgment with that’’.[283]

10- قب، المناقب لابن شهرآشوب جَابِرُ بْنُ عَبْدِ اللَّهِ بْنِ يَحْيَى قَالَ: جَاءَ رَجُلٌ إِلَى عَلِيٍّ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي كُنْتُ أَعْزِلُ عَنِ امْرَأَتِي وَ إِنَّهَا جَاءَتْ بِوَلَدٍ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Jabir Bin Abdullah Bin Yahya who said,

‘A man came to Ali^-asws. He said, ‘O Amir Al-Momineen^-asws! I have been doing premature withdrawal from my wife, and she has still come with a child!’

فَقَالَ ع وَ أُنَاشِدُكَ اللَّهَ هَلْ وَطِئْتَهَا ثُمَّ عَاوَدْتَهَا قَبْلَ أَنْ تَبُولَ

He^-asws said, ‘And I^-asws adjure you with Allah^-azwj! Did you have marital relations with her, then returned to her before you urinated?’

قَالَ نَعَمْ

He said, ‘Yes’.

قَالَ فَالْوَلَدُ لَكَ.

He^-asws said: ‘The child is yours!’’[284]  

11- مَجَالِسُ الشَّيْخِ، أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ رِزْقٍ الْغُمْشَانِيِّ عَنْ يَحْيَى بْنِ الْعَلَاءِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَرَى فِي رَجُلٍ تَزَوَّجَ امْرَأَةً فَمَكَثَتْ مَعَهُ سَنَةً ثُمَّ غَابَتْ عَنْهُ ثُمَّ تَزَوَّجَتْ آخَرَ فَمَكَثَتْ مَعَهُ سَنَةً ثُمَّ غَابَتْ عَنْهُ ثُمَّ تَزَوَّجَتْ آخَرَ ثُمَّ إِنَّ الثَّالِثَ أَوْلَدَهَا

(The book) ‘Majalis’ of the sheykh – Ahmad Bin Ubdoun, from Ali Bin Muhammad Bin Al Zubeyr, from Ali Bin Al-Hassan Bin Fazzal, from Al Abbas Bin Aamir, from Ahmad Bin Rizq Al Gumshani, from Yahya Bin Al A’ala who said,

‘I said to Abu Abdullah^-asws, ‘What is your^-asws view regarding a man who marries a woman, so she stays with him for a year. Then she is absent from him, then marries another. She remains with him for a year. Then she is absent from him, then she marries another. Then the third one impregnates her’.

قَالَ تُرْجَمُ لِأَنَّ الْأَوَّلَ أَحْصَنَهَا

He^-asws said: ‘She will be stoned, because the first one is her husband’.

قَالَ قُلْتُ فَمَا تَرَى فِي وَلَدِهَا

He (the narrator) said, ‘I said, ‘What is your view regarding her child?’

 قَالَ يُنْسَبُ إِلَى أَبِيهِ

He^-asws said: ‘He will be attributed to his father’.

 قَالَ قُلْتُ فَإِنْ مَاتَ الْأَبُ يَرِثُهُ الْغُلَامُ

He (the narrator) said, ‘I said, ‘Supposing the father dies, will the boy inherit?’

قَالَ نَعَمْ.

He^-asws said: ‘Yes!’’[285]

12- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ أَزْهَرَ عَنْ مُحَمَّدِ بْنِ خَلَفٍ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الْوَلَدُ لِلْفِرَاشِ وَ لِلْعَاهِرِ الْحَجَرُ.

‘Kitab Al Imama Wa Al Tabsira’ – from Muhammad Bin Abdullah, from Muhammad Bin Al-Hassan Bin Azhar, from Muhammad Bin Khalaf, from Musa Bin Ibrahim,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The child is for the bed, and for the adulterer is the stone (nothing)!’’[286]

13 رَوَاهُ عَمْرُو بْنُ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ النَّبِيِّ ص قَالَ: الْوَلَدُ لِلْفِرَاشِ وَ لِلْعَاهِرِ الْأَثْلَبُ.

It is reported by Amro Bin Shueyb, from his father, from his grandfather,

From the Prophet^-saww having said: ‘The child is for the bed, and for the adulterer is the rubble (nothing)!’’[287]

باب 98 أقل الحمل و أكثره

CHAPTER 98 – THE LEAST PREGNANCY AND ITS MOST

‏1- شا، الإرشاد رُوِيَ عَنْ يُونُسَ بْنِ الْحَسَنِ‏ أَنَّ عُمَرَ أُتِيَ بِامْرَأَةٍ قَدْ وَلَدَتْ لِسِتَّةِ أَشْهُرٍ فَهَمَّ بِرَجْمِهَا فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ إِنْ خَاصَمَتْكَ بِكِتَابِ اللَّهِ خَصَمَتْكَ إِنَّ اللَّهَ تَعَالَى يَقُولُ- وَ حَمْلُهُ وَ فِصالُهُ ثَلاثُونَ شَهْراً وَ يَقُولُ جَلَّ قَائِلًا- وَ الْوالِداتُ يُرْضِعْنَ أَوْلادَهُنَّ حَوْلَيْنِ كامِلَيْنِ لِمَنْ أَرادَ أَنْ يُتِمَّ الرَّضاعَةَ

(The book) ‘Al Irshad’ – It is reported from Yunus Bin Al-Hassan,

Umar (the caliph) was brought a woman who had given birth at six months. He considered stoning her. Amir Al-Momineen^-asws said to him: ‘If she were to dispute with you by the Book of Allah^-azwj she can dispute with you! Allah^-azwj the Exalted Said: and his bearing and his weaning is of thirty months [46:15], and He^-azwj the Majestic Says: And the mothers should breastfeed their children for two years complete, for him who wants the complete breastfeeding [2:233].

فَإِذَا تَمَّمَتِ الْمَرْأَةُ الرَّضَاعَةَ سَنَتَيْنِ وَ كَانَ حَمْلُهُ وَ فِصَالُهُ ثَلَاثِينَ شَهْراً كَانَ الْحَمْلُ مِنْهَا سِتَّةَ أَشْهُرٍ

So, when the woman has completed the breast-feeding for two years, and his (child’s) bearing and his weaning was of thirty months, the pregnancy from it would be of six months’.

 فَخَلَّى عُمَرُ سَبِيلَ الْمَرْأَةِ وَ ثَبَتَ الْحُكْمُ بِذَلِكَ فَعَمِلَ بِهِ الصَّحَابَةُ وَ التَّابِعُونَ وَ مَنْ أَخَذَ عَنْهُ إِلَى يَوْمِنَا هَذَا.

Umar freed the way of the woman and affirmed the ruling with that, and it was worked with by the companions, and the followers (next generation), and the ones taking from him^-asws up to this day of ours!’[288]

2- قب، المناقب لابن شهرآشوب‏ كَانَ الْهَيْثَمُ فِي جَيْشٍ فَلَمَّا جَاءَ جَاءَتِ امْرَأَتُهُ بَعْدَ قُدُومِهِ بِسِتَّةِ أَشْهُرٍ بِوَلَدٍ فَأَنْكَرَ ذَلِكَ مِنْهَا وَ جَاءَ بِهِ عُمَرَ وَ قَصَّ عَلَيْهِ فَأَمَرَ بِرَجْمِهَا فَأَدْرَكَهَا عَلِيٌّ ع مِنْ قَبْلِ أَنْ تُرْجَمَ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

Al-Haysam was in an army. When he came, his wife came with a child after his arrival after a year and some months. He denied that from her and he came with it to Umar and narrated to him. He ordered with stoning her. Ali^-asws came across her before she had been stoned.

 ثُمَّ قَالَ لِعُمَرَ ارْبَعْ عَلَى نَفْسِكَ إِنَّهَا صَدَقَتْ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ- وَ حَمْلُهُ وَ فِصالُهُ ثَلاثُونَ شَهْراً وَ قَالَ‏ وَ الْوالِداتُ يُرْضِعْنَ أَوْلادَهُنَّ حَوْلَيْنِ كامِلَيْنِ‏ فَالْحَمْلُ وَ الرَّضَاعُ ثَلَاثُونَ شَهْراً

Then he^-asws said to Umar: ‘Restrain yourself! She speaks the truth. Allah^-azwj Blessed and Exalted Says: and his bearing and his weaning is of thirty months [46:15], and He^-azwj Says: And the mothers should breastfeed their children for two years complete, for him who wants the complete breastfeeding [2:233]. Thus, the bearing and the breast-feeding is of thirty months’.

فَقَالَ عُمَرُ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرُ وَ خَلَّى سَبِيلَهَا وَ أَلْحَقَ الْوَلَدَ بِالرَّجُلِ.

Umar said, ‘Had it not been for Ali^-asws, Umar would be destroyed!’, and he freed her way and joined the child with the man’’.[289]

شرح ذلك أقل الحمل أربعون يوما و هو زمن انعقاد النطفة و أقله لخروج الولد حيا ستة أشهر و ذلك أن النطفة تبقى في الرحم أربعين يوما ثم تصير علقة أربعين يوما ثم تصير مضغة أربعين يوما ثم تتصور في أربعين يوما و تلجها الروح في عشرين يوما فذلك ستة أشهر فيكون الفطام في أربعة و عشرين شهرا فيكون الحمل في ستة أشهر.

‘The explanation of this is that the minimum duration of pregnancy is forty days, which is the time for the drop of fluid to congeal, and the minimum for a child to be born alive is six months. The drop remains in the womb for forty days, then becomes a clot for forty days, then becomes a lump of flesh for forty days, then takes shape in forty days, and the soul enters it in twenty days. That makes six months, and weaning takes twenty-four months, so pregnancy is six months’.

3- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ اللَّهُ يَعْلَمُ ما تَحْمِلُ كُلُّ أُنْثى‏ قَالَ الذَّكَرَ وَ الْأُنْثَى‏ وَ ما تَغِيضُ الْأَرْحامُ‏ قَالَ مَا كَانَ دُونَ التِّسْعَةِ فَهُوَ غَيْضٌ- وَ ما تَزْدادُ قَالَ مَا رَأَتِ الدَّمَ فِي حَالِ حَمْلِهَا ازْدَادَ بِهِ عَلَى التِّسْعَةِ الْأَشْهُرِ إِنْ كَانَتْ رَأَتِ الدَّمَ خَمْسَةَ أَيَّامٍ أَوْ أَقَلَّ أَوْ أَكْثَرَ زَادَ ذَلِكَ عَلَى التِّسْعَةِ الْأَشْهُرِ.

Tafseer Al Ayyashi – From Zurara,

From Abu Abdullah^-asws regarding Words of Allah^-azwj: Allah Knows what every female bears [13:8]. He^-asws said: ‘The male and the female (child) – and what the wombs fall short of (completion), he^-asws said: ‘And whatever was less than the nine (months), it is deficient, and what they increase [13:8], he^-asws said: ‘If she saw blood during her pregnancy, that time is added to the nine months. Whether she saw blood for five days, less, or more, that period is added to the nine months’.[290]

4 شي، تفسير العياشي عَنْ حَرِيزٍ رَفَعَهُ إِلَى أَحَدِهِمَا ع‏ مِثْلَهُ.

Tafseer Al-Ayyashi – From Hareez raising it to one of the two (5^th or 6^th Imam^-asws), similar to it.[291]

باب 99 اختلاف الزوجين في النكاح و تصديقهما في دعوى النكاح‏

CHAPTER 99 – DISAGREEMENT OF THE TWO SPOUSES REGARDING THE MARRIAGE AND RATIFYING THEM IN THE CLAIM OF MARRIAGE

1- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: وُجِدَ رَجُلٌ مَعَ امْرَأَةٍ أَصَابَهَا فَرُفِعَ إِلَى عَلِيٍّ ع فَقَالَ هِيَ امْرَأَتِي تَزَوَّجْتُهَا فَسُئِلَتِ الْمَرْأَةُ فَسَكَتَتْ فَأَوْمَأَ إِلَيْهَا بَعْضُ الْقَوْمِ أَنْ قُولِي نَعَمْ وَ أَوْمَأَ إِلَيْهَا بَعْضُ الْقَوْمِ أَنْ قُولِي لَا فَقَالَتْ نَعَمْ

(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 was found being with a woman, having had marital relations with her. He was brought to Ali^-asws. He said, ‘She is my wife, I have married her!’ The woman was asked, but she was silent. One of the people gestured to her, ‘Say yes!’, and one of the people gestured to her, ‘Say no!’ She said, ‘Yes’.

فَدَرَأَ عَلِيٌّ ع الْحَدَّ عَنْهُمَا وَ عَزَلَ عَنْهُ الْمَرْأَةَ حَتَّى يَجِي‏ءَ بِالْبَيِّنَةِ أَنَّهَا امْرَأَتُهُ.

So, Ali^-asws staved off the legal punishment from her and isolated the woman from him until he comes with the proof that she is his wife’’.[292]

باب 100 الشروط في النكاح‏

CHAPTER 100 – THE CONDITIONS STIPULATED IN THE MARRIAGE

1- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي امْرَأَةٍ تَزَوَّجَهَا رَجُلٌ وَ شَرَطَ عَلَيْهَا وَ عَلَى أَهْلِهَا إِنْ تَزَوَّجَ عَلَيْهَا امْرَأَةً أَوْ هَجَرَهَا أَوْ أَتَى عَلَيْهَا سُرِّيَّةً فَإِنَّهَا طَلِقٌ

Tafseer Al Ayyashi – From Muhammad Bin Muslim,

From Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws judged regarding a woman who married a man and he had stipulated a condition upon her and upon her family, if he were to marry a woman upon (additional to) her, or forsake her, or brings a concubine upon her, she is divorced.

 فَقَالَ شَرْطُ اللَّهِ قَبْلَ شَرْطِكُمْ إِنْ شَاءَ وَفَى بِشَرْطِهِ وَ إِنْ شَاءَ أَمْسَكَ امْرَأَتَهُ وَ نَكَحَ عَلَيْهَا وَ تَسَرَّى عَلَيْهَا وَ هَجَرَهَا إِنْ أَتَتْ سَبِيلَ ذَلِكَقَالَ اللَّهُ فِي كِتَابِهِ- فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ مَثْنى‏ وَ ثُلاثَ وَ رُباعَ‏

He^-asws said: ‘The Conditions of Allah^-azwj are before your conditions! If he desires, he is loyal with his conditions, and if he desires he keeps his wife and marries (another) upon her, and has a concubine upon her, and forsakes her if she gives a way to that! Allah^-azwj Says in His^-azwj Book: then marry such women as seem good to you, two and three and four [4:3].

وَ قَالَ أُحِلَّ لَكُمْ مَا مَلَكَتْ أَيْمَانُكُمْ وَ قَالَ‏ وَ اللَّاتِي تَخافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَ اهْجُرُوهُنَّ فِي الْمَضاجِعِ وَ اضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلا تَبْغُوا عَلَيْهِنَّ سَبِيلًا إِنَّ اللَّهَ كانَ عَلِيًّا كَبِيراً.

And Said: then (marry) one or what your right hands possess [4:3]; and Said: And for those whom you are fearing desertion, advise them and forsake them in the beds and strike them [4:34] So if they obey you, then do not see a way against them; Allah was always Exalted, Great [4:34]’.[293]

2- شي، تفسير العياشي عَنْ زُرَارَةَ قَالَ: سُئِلَ أَبُو جَعْفَرٍ ع عَنِ النَّهَارِيَّةِ يَشْتَرِطُ عَلَيْهَا عِنْدَ عُقْدَةِ النِّكَاحِ أَنْ يَأْتِيَهَا مَا شَاءَ نَهَاراً أَوْ بَيْنَ كُلِّ جُمُعَةٍ أَوْ شَهْرٍ يَوْماً وَ مِنَ النَّفَقَةِ كَذَا وَ كَذَا

Tafseer Al Ayyashi –

From Zurara who said, ‘Abu Ja’far^-asws was asked about the daytime woman at the tie of marriage that he will come to her whatever day he so desires to, or between every Friday, or one day a month, and from the maintenance expenditure it would be such and such!’

قَالَ فَلَيْسَ ذَلِكَ الشَّرْطُ بِشَيْ‏ءٍ مَنْ تَزَوَّجَ امْرَأَةً فَلَهَا مَا لِلْمَرْأَةِ مِنَ النَّفَقَةِ وَ الْقِسْمَةِ وَ لَكِنَّهُ إِنْ تَزَوَّجَ امْرَأَةً خَافَتْ فِيهِ نُشُوزاً أَوْ خَافَتْ أَنْ يَتَزَوَّجَ عَلَيْهَا فَصَالَحَتْ مِنْ حَقِّهَا عَلَى شَيْ‏ءٍ مِنْ قِسْمَتِهَا أَوْ بَعْضِهَا فَإِنَّ ذَلِكَ جَائِزٌ لَا بَأْسَ بِهِ.

He^-asws said: ‘That stipulated condition isn’t anything! One who marries a woman, for her is what is for the woman, from the maintenance money and the apportionment (of time), but if a woman marries fearing cruelty in him or she fears to he would marry (another wife) upon her, so she reconciles from her rights upon something from either her apportionment (of time) or part of it, that is allowed. There is no problem with it’.[294]

3- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَا كَانَ مِنْ شَرْطٍ قَبْلَ النِّكَاحِ هَدَمَ النِّكَاحَ وَ مَا كَانَ بَعْدَ النِّكَاحِ فَهُوَ نِكَاحٌ.

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

Abu Abdullah^-asws said: ‘Whatever was (un-Islamic) from conditions before the marriage is invalidated by the marriage, and whatever was after the marriage, it is marriage (i.e. additional conditions within the marriage)’’.[295]

4- الْهِدَايَةُ، وَ يَجُوزُ التَّزْوِيجُ بِغَيْرِ شُهُودٍ وَ إِنَّمَا يُكْرَهُ بِغَيْرِ شُهُودٍ مِنْ جِهَةِ عُقُوبَةِ السُّلْطَانِ الْجَائِرِ.

(The book) ‘Al Hidayat’ –

‘And the marriage is allowed without any witnesses, and rather it is disliked without witnesses from the aspect of punishment by the tyrannous ruler’’.[296]

باب 1 فضل التوسعة على العيال و مدح قلة العيال‏

CHAPTER 101 – MERITS OF PROVIDING GENEROUSLY UPON THE DEPENDANTS, AND PRAISE OF HAVING FEWER DEPENDANTS

1- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ جَعْفَرٍ الْفَزَارِيِّ عَنْ جَعْفَرِ بْنِ سَهْلٍ عَنْ سَعِيدِ بْنِ مُحَمَّدٍ عَنْ مَسْعَدَةَ عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: إِنَّ عِيَالَ الرَّجُلِ أُسَرَاؤُهُ فَمَنْ أَنْعَمَ اللَّهُ عَلَيْهِ نِعْمَةً فَلْيُوَسِّعْ عَلَى أُسَرَائِهِ فَإِنْ لَمْ يَفْعَلْ أَوْشَكَ أَنْ تَزُولَ النِّعْمَةُ.

(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Ja’far Al Fazary, from Ja’far Bin Sahl, from Saeed Bin Muhammad, from Mas’ada,

Musa^-asws Bin Ja’far^-asws said: ‘The dependants of the man are his captives, so the one Allah^-azwj Favours upon, let him be generous upon his captives. If he does not do so, his bounties will almost decline’.[297]

2- لي، الأمالي للصدوق الْعَطَّارُ عَنْ سَعْدٍ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ أَيُّوبَ بْنِ سُلَيْمٍ الْعَطَّارِ عَنْ إِسْحَاقَ بْنِ بِشْرٍ الْكَاهِلِيِّ عَنْ سَالِمٍ الْأَفْطَسِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ دَخَلَ السُّوقَ فَاشْتَرَى تُحْفَةً فَحَمَلَهَا إِلَى عِيَالِهِ كَانَ كَحَامِلِ صَدَقَةٍ إِلَى قَوْمٍ مَحَاوِيجَ وَ لْيَبْدَأْ بِالْإِنَاثِ قَبْلَ الذُّكُورِ فَإِنَّ مَنْ فَرَّحَ ابْنَةً فَكَأَنَّمَا أَعْتَقَ رَقَبَةً مِنْ وُلْدِ إِسْمَاعِيلَ

(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from Sa’ad, from Salama Bin Al Khattab, from Ayoub Bin Suleym Al Attar, from Is’haq Bin Bishr Al Kahil, from Salim Al Aftas, from Saeed Bin Jubeyr, from Ibn Abbas who said,

‘Rasool-Allah^-saww said: ‘One who enters the market to buy a gift and carries it to his dependants would be like the carrier of charity to a needy people, and let him begin with the females before the males, for the one who makes his daughter happy, it is like he has liberated a slave from the children of Ismail^-as.

وَ مَنْ أَقَرَّ بِعَيْنِ ابْنٍ فَكَأَنَّمَا بَكَى مِنْ خَشْيَةِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ بَكَى مِنْ خَشْيَةِ اللَّهِ عَزَّ وَ جَلَّ أُدْخِلَ جَنَّاتِ النَّعِيمِ.

And the one who delights the eyes of a son, it is as if he has cried from the fear of Allah^-azwj Mighty and Majestic, and the one who cries from the fear of Allah^-azwj Mighty and Majestic will enter the Gardens of bliss’’.[298]

3- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْيَقْطِينِيِّ عَنْ زَكَرِيَّا الْمُؤْمِنِ‏ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ عَالَ ابْنَتَيْنِ أَوْ أُخْتَيْنِ أَوْ عَمَّتَيْنِ أَوْ خَالَتَيْنِ حَجَبَتَاهُ مِنَ النَّارِ.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Yaqteeni, from Zakariya Al Momin raising it to,

Abu Abdullah^-asws said: ‘One who supports two daughters, or two sister, or two paternal aunts, or two maternal aunts, they will veil him from the Hellfire’.[299]

4- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ زُرْعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ فِي الْجَنَّةِ دَرَجَةً لَا يَبْلُغُهَا إِلَّا إِمَامٌ عَادِلٌ أَوْ ذُو رَحِمٍ وَصُولٌ أَوْ ذُو عِيَالٍ صَبُورٌ.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Al Nazr, from Zur’ah, from Abu Baseer,

From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘In the Paradise there is a rank which cannot be reached except by a just leader, or one with kinships he maintains (helps), or one with dependants who is patient’’.[300]

5- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ أَبِي الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ حَنَانٍ عَنْ شُعَيْبِ بْنِ حَرْبٍ عَنْ شُعْبَةَ عَنْ عَدِيِّ بْنِ ثَابِتٍ عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا أَنْفَقَ الْمُسْلِمُ عَلَى أَهْلِهِ نَفَقَةً وَ هُوَ يَحْتَسِبُهَا كَانَتْ لَهُ صَدَقَةً.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Abu Al Husayn, from Muhammad Bin Isa Bin Hanan, from Shueyb Bin Harb, from Shu’ba, from Aday Bin Sabit, from Abdullah Bin Yazeed, from Abdullah Bin Masoud who said,

‘Rasool-Allah^-saww said: ‘When the Muslim spends expenditure upon his family and he is anticipating (Rewards), it would be counted as charity for him’’.[301]

6- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ حَمْزَةَ بْنِ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيٍّ عَنْ عَمِّهِ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ عِنْدِي دِينَارٌ فَمَا تَأْمُرُنِي بِهِ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ja’far Bin Muhammad, from Ja’far Bin Abdullah Al Alawy, from Hamza Bin Ahmad Bin Abdullah Bin Muhammad Bin Umar Bin Ali, from his uncle Isa Bin Abdullah, from his father, from his grandfather,

From Ali^-asws Bin Abu Talib^-asws having said: ‘A man came to the Prophet^-saww. He said, ‘O Rasool-Allah^-saww! There is a Dinar in my possession, so what would you^-saww instructing me (to do) with it?’

قَالَ أَنْفِقْهُ عَلَى أُمِّكَ

He^-saww said: ‘Spend it upon your mother’.

قَالَ عِنْدِي آخَرُ فَمَا تَأْمُرُنِي بِهِ

He said, ‘There is another in my possession, so what would you^-saww instruct me (to do) with it?’

قَالَ أَنْفِقْهُ عَلَى أَبِيكَ

He^-saww said: ‘Spend it upon your father’.

قَالَ عِنْدِي آخَرُ فَمَا تَأْمُرُنِي بِهِ

He said, ‘In my possession is another, so what would you^-saww instruct me (to do) with it?’

قَالَ أَنْفِقْهُ عَلَى أَخِيكَ

He^-saww said: ‘Spend it upon your brother’.

 قَالَ عِنْدِي آخَرُ فَمَا تَأْمُرُنِي بِهِ وَ لَا وَ اللَّهِ مَا عِنْدِي غَيْرُهُ

He said, ‘In my possession is another, so what would you^-saww instruct me (to do) with it, and no, by Allah^-azwj, there isn’t in my possession other than it?’

قَالَ أَنْفِقْهُ فِي سَبِيلِ اللَّهِ وَ هُوَ أَدْنَاهَا أَجْراً.

He^-saww said: ‘Spend it in the way of Allah^-azwj, and it is of the least Recompense’’.[302]

7- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ سَالِمٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ‏ رَسُولُ اللَّهِ ص‏ لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ دَخَلْتُ الْجَنَّةَ فَرَأَيْتُ فِيهَا قَصْراً مِنْ يَاقُوتٍ أَحْمَرَ يُرَى بَاطِنُهُ مِنْ ظَاهِرِهِ لِضِيَائِهِ وَ نُورِهِ وَ فِيهِ قُبَّتَانِ مِنْ دُرٍّ وَ زَبَرْجَدٍ فَقُلْتُ يَا جَبْرَئِيلُ لِمَنْ هَذَا الْقَصْرُ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Is’haq Bin Muhammad Bin Marwan, from his father, from Yahya Bin Salim, from Hammad Bin Usman,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘When there was an ascension with me to the sky, I^-saww entered the Paradise. I^-saww therein a castle of red ruby. Its interior could be seen from its exterior due to its illumination and its light, and in it there were two domes of gems and emeralds. I^-saww said: ‘O Jibraeel^-as! Who is this castle for?’

 قَالَ هُوَ لِمَنْ أَطَابَ الْكَلَامَ وَ أَدَامَ الصِّيَامَ وَ أَطْعَمَ الطَّعَامَ وَ تَهَجَّدَ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ

He^-as said: ‘It is for the one who is of good speech, and regular fasting, and feeding the good, and holding vigil at night while the people sleep’.

قَالَ عَلِيٌّ ع فَقُلْتُ يَا رَسُولَ اللَّهِ وَ فِي أُمَّتِكَ مَنْ يُطِيقُ هَذَا

Ali^-asws said: ‘I^-asws said: ‘O Rasool-Allah^-saww said: ‘And is there anyone in your^-saww community who can endure this?’

 فَقَالَ أَ تَدْرِي مَا إِطَابَةُ الْكَلَامِ

He^-saww said: ‘Do you^-asws know what is being of good speech?’

فَقُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ

I^-asws said: ‘Allah^-azwj and His^-azwj Rasool^-saww are more knowing’.

قَالَ مَنْ قَالَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ أَ تَدْرِي مَا إِدَامَةُ الصِّيَامِ

He^-saww said: ‘One who says, ‘Glory be to Allah^-azwj, and the Praise is for Allah^-azwj, and there is no god except Allah^-azwj, and Allah^-azwj is Greatest!’ Do you^-asws know what is regular fasting?’

قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ

I^-asws said: ‘Allah^-azwj and His^-azwj Rasool^-saww are more knowing’.

قَالَ مَنْ صَامَ شَهْرَ الصَّبْرِ شَهْرَ رَمَضَانَ وَ لَمْ يُفْطِرْ مِنْهُ يَوْماً أَ تَدْرِي مَا إِطْعَامُ الطَّعَامِ

He^-saww said: ‘One who fasts a month of Ramazan and does not break a day from it. Do you^-asws know what is feeding the food?’

قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ

I^-asws said: ‘Allah^-azwj and His^-azwj Rasool^-saww are more knowing’.

قَالَ مَنْ طَلَبَ لِعِيَالِهِ مَا يَكُفُّ بِهِ وُجُوهَهُمْ عَنِ النَّاسِ أَ تَدْرِي مَا التَّهَجُّدُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ

He^-saww said: ‘One who seeks for his dependants what he can suffices with it their faces from the people. Do you^-asws know what is holding the vigil at night while the people sleep?’

قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ

I^-asws said: ‘Allah^-azwj and His^-azwj Rasool^-saww are more knowing’.

قَالَ مَنْ لَمْ يَنَمْ حَتَّى يُصَلِّيَ الْعِشَاءَ الْآخِرَةَ وَ النَّاسُ مِنَ الْيَهُودِ وَ النَّصَارَى وَ غَيْرِهِمْ مِنَ الْمُشْرِكِينَ نِيَامٌ بَيْنَهُمَا.

He^-saww said: ‘One who does not sleep until he has prayed Al-Isha the last while the people from the Jews and the Christians and others from the Polytheists sleep between them’.[303]

8 ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ.

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

‘From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘Fewer dependants is one of the two eases’.[304]

9- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ مُوسَى عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws, (and) ‘Al Amali’ of Al Sadouq – Ibn Musa, from Al Sufi, from Al Rowbany, from Abdul Azeem Al Hasany,

‘From Abu Ja’far^-asws the 2^nd, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘Fewer dependants is one of the two eases’.[305]

10- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ الْفَقْرُ هُوَ الْمَوْتُ الْأَكْبَرُ وَ قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ التَّقْدِيرُ نِصْفُ الْعَيْشِ مَا عَالَ امْرُؤٌ اقْتَصَدَ.

(The book) ‘Al Khisaal’ –

(The Hadeeth) ‘Al Arbamiya’, Amir Al-Momineen^-asws said: ‘The poverty is the greatest death, and fewer dependants is one of the two eases. The moderation is half the livelihood. He will not be destitute, a person who is economical’.[306]

11- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ‏ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُنَزِّلُ الْمَعُونَةَ عَلَى قَدْرِ الْمَئُونَةِ وَ يُنَزِّلُ الصَّبْرَ عَلَى قَدْرِ شِدَّةِ الْبَلَاءِ.

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

From Al-Sadiq^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Blessed and Exalted Sends down the provision upon a measurement of the responsibility, and Sends down the patience upon a measurement of severity of the affliction’.[307]

12- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا ع عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: مَرَّ جَعْفَرٌ ع بِصَيَّادٍ فَقَالَ يَا صَيَّادُ أَيُّ شَيْ‏ءٍ أَكْثَرُ مَا يَقَعُ فِي شَبَكَتِكَ

(The book) ‘Saheefa Al-Reza^-asws’, may the greeting be upon him^-asws, from Al-Reza^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws having said: ‘Ja’far^-asws passed by a hunter. He^-asws said: ‘Which is frequently falls into your net?’

قَالَ الطَّيْرُ الزَّاقُّ

He said, ‘The falcon bird’.

قَالَ فَمَرَّ وَ هُوَ يَقُولُ هَلَكَ صَاحِبُقَالَ الطَّيْرُ الزَّاقُّ الْعِيَالِ هَلَكَ صَاحِبُ الْعِيَالِ.

He (the narrator) said, ‘He^-asws passed on and he^-asws was saying: ‘The one with dependants is destroyed! The one with dependants is ruined!’[308]

13- ضا، فقه الرضا عليه السلام‏ وَ لْتَكُنْ نَفَقَتُكَ عَلَى نَفْسِكَ وَ عِيَالِكَ فَضْلًا فَإِنَّ اللَّهَ يَقُولُ‏ يَسْئَلُونَكَ ما ذا يُنْفِقُونَ قُلِ الْعَفْوَ وَ الْعَفْوُ الْوَسَطُ وَ قَالَ اللَّهُ- وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا إِلَى آخِرِهِ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘And let your spending upon yourself and your dependants be the surplus, for Allah^-azwj Says: And they are asking you what they should be spending. Say: ‘The surplus’ [2:219], and the surplus is the moderation; and Allah^-azwj Said: And those, when they spend, are not being extravagant and are not stingy, and are moderate between that [25:67] – up to its end’.[309]

14- وَ قَالَ الْعَالِمُ ع‏ ضَمِنْتُ لِمَنِ اقْتَصَدَ أَنْ لَا يَفْتَقِرَ وَ اعْلَمْ أَنَّ نَفَقَتَكَ عَلَى نَفْسِكَ وَ عِيَالِكَ صَدَقَةٌ وَ الْكَادُّ عَلَى عِيَالِهِ مِنْ حِلٍّ كَالْمُجَاهِدِ فِي سَبِيلِ اللَّهِ.

And the scholar (Imam^-asws) said: ‘I^-asws guarantee for the one who is economical that he will not be impoverished, and know that your spending upon yourself and your dependants is a charity, and the toiler for his dependants from lawful means is like the holy warrior in the way of Allah ^-azwj’’.[310]

15- سر، السرائر مُوسَى بْنُ بَكْرٍ عَنِ عبد [الْعَبْدِ] الصَّالِحِ قَالَ قَالَ النَّبِيُّ ص‏ قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ.

(The book) ‘Al Saraair’ – Musa Bin Bakr,

From Al Abd Al-Salih (Musa Al-Kazim^-asws) having said: ‘The Prophet^-saww said: ‘Few dependants is one of the two eases’.[311]

16- سر، السرائر مُوسَى عَنْهُ ع قَالَ قَالَ النَّبِيُّ ص‏ التَّوَدُّدُ إِلَى النَّاسِ نِصْفُ الْعَقْلِ وَ الرِّفْقُ نِصْفُ الْمَعِيشَةِ وَ مَا عَالَ امْرُؤٌ فِي اقْتِصَادٍ.

(The book) ‘Al Saraair’ – Musa (Bin Bakr),

He^-asws said: ‘The Prophet^-saww said: ‘The cordiality towards the people is half the intellect, and the kindness is half the livelihood, and a person being moderate will not become destitute’.[312]

17- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ تَنْزِلُ الْمَعُونَةُ عَلَى قَدْرِ الْمَئُونَةِ.

(The book) ‘Nahj Al Balagah’ –

Amir Al-Momineen^-asws said: ‘The descent of provision is upon a measurement of responsibility’.[313]

18- وَ قَالَ ع‏ مَا عَالَ امْرُؤٌ اقْتَصَدَ.

And he^-asws said: ‘A person being moderate will not become destitute’.[314]

19- وَ قَالَ ع‏ قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ.

And he^-asws said: ‘Fewness of the dependants is one of the two eases’.[315]

20- وَ قَالَ ع لِبَعْضِ أَصْحَابِهِ- لَا تَجْعَلَنَّ أَكْثَرَ شُغُلِكَ بِأَهْلِكَ وَ وُلْدِكَ فَإِنْ يَكُنْ أَهْلُكَ وَ وُلْدُكَ أَوْلِيَاءَ اللَّهِ فَإِنَّ اللَّهَ لَا يُضِيعُ أَوْلِيَاءَهُ وَ إِنْ يَكُونُوا أَعْدَاءَ اللَّهِ فَمَا هَمُّكَ وَ شُغُلُكَ بِأَعْدَاءِ اللَّهِ.

And he^-asws said to one of his^-asws companions: ‘Do not make most of your pre-occupation to be with your family and your children, for if your family and your children are friends of Allah^-azwj, then Allah^-azwj will not Waste His^-azwj friends, and if they happen to be enemies of Allah^-azwj, then what is your concern and pre-occupation with the enemies of Allah^-azwj?’[316]

21- كَنْزُ الْكَرَاجُكِيِّ، قَالَ رَسُولُ اللَّهِ ص‏ التَّوَدُّدُ إِلَى النَّاسِ نِصْفُ الْعَقْلِ وَ حُسْنُ السُّؤَالِ نِصْفُ الْعِلْمِ وَ التَّقْدِيرُ فِي النَّفَقَةِ نِصْفُ الْعَيْشِ.

(The book) ‘Kanz’ of Al Karajaki –

Rasool-Allah^-saww said: ‘The cordiality towards the people is half the intellect, and the excellent questioning is half the knowledge, and being economical in the spending is half the living’’.[317]

22- وَ فِي خَبَرٍ آخَرَ التَّقْدِيرُ نِصْفُ الْمَعِيشَةِ.

And in another Hadeeth – ‘The moderation is half the livelihood’.[318]

23- عُدَّةُ الدَّاعِي، عَنْ أَبِي الْحَسَنِ مُوسَى ع‏ إِذَا وَعَدْتُمُ الصِّغَارَ فَأَوْفُوا لَهُمْ فَإِنَّهُمْ يَرَوْنَ أَنَّكُمْ أَنْتُمُ الَّذِينَ تَرْزُقُونَهُمْ وَ إِنَّ اللَّهَ لَا يَغْضَبُ بِشَيْ‏ءٍ كَغَضَبِهِ لِلنِّسَاءِ وَ الصِّبْيَانِ.

(The book) ‘Uddat Al Daie’ –

From Abu Al-Hassan Musa^-asws: ‘When you promise the young children then keep the promise to them for they are viewing you that you are providing for them, and Allah^-azwj does not get Angered with anything like His^-azwj Anger for the women and the children!’[319]

24- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ أَطْرِفُوا أَهَالِيَكُمْ فِي كُلِّ جُمُعَةٍ بِشَيْ‏ءٍ مِنَ الْفَاكِهَةِ كَيْ يَفْرَحُوا بِالْجُمُعَةِ.

And Amir Al-Momineen^-asws: ‘Gift your family members during every Friday with something from the fruits so they may rejoice with the Friday’.[320]

25- أَعْلَامُ الدِّينِ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنَّ أَحَبَّكُمْ إِلَى اللَّهِ عَزَّ وَ جَلَّ أَحْسَنُكُمْ عَمَلًا وَ إِنَّ أَعْظَمَكُمْ عِنْدَ اللَّهِ عَمَلًا أَعْظَمُكُمْ فِيمَا عِنْدَهُ رَغْبَةً وَ إِنَّ أَنْجَاكُمْ مِنْ عَذَابِ اللَّهِ أَشَدُّكُمْ خَشْيَةً لِلَّهِ وَ إِنَّ أَقْرَبَكُمْ مِنَ اللَّهِ أَوْسَعُكُمْ خُلْقاً وَ إِنَّ أَرْضَاكُمْ عِنْدَ اللَّهِ أَسْبَغُكُمْ عَلَى عِيَالِهِ وَ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ‏.

(The book) ‘A’lam Al Wara’ – From Abu Hamza Al Sumali –

From Ali^-asws Bin Al-Husayn^-asws having said: ‘The most Beloved of you to Allah^-azwj Mighty and Majestic is your best one in deeds, and your mightiest of deeds in the Presence of Allah^-azwj is your mightiest of desire regarding what is with Him^-azwj, and your most saved from the Punishment of Allah^-azwj is your most intense in fear of Allah^-azwj, and your nearest from Allah^-azwj is your best in manners, and the most pleased with in the Presence of Allah^-azwj is your most plentiful (generous) upon his dependants: Surely, the most honourable of you in the Presence of Allah is the most pious of you [49:13]’.[321]

باب 102 أحكام النفقة

CHAPTER 102 – RULINGS OF THE EXPENDITURE

1- فس، تفسير القمي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنِ ابْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِ‏ فِي قَوْلِ اللَّهِ‏ وَ مَنْ قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّا آتاهُ اللَّهُ‏ قَالَ إِذَا أَنْفَقَ الرَّجُلُ عَلَى امْرَأَتِهِ مَا يُقِيمُ ظَهْرَهَا مَعَ الْكِسْوَةِ وَ إِلَّا فُرِّقَ بَيْنَهُمَا.

Tafseer Al Qummi – Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazr, from Ibn Humeyd, from Abu Baseer,

From Abu Abdullah^-asws, may the Salawaat of Allah^-azwj be upon him^-asws regarding Words of Allah^-azwj: and one whose sustenance is straitened upon him, let him spend from what Allah has Given him [65:7]. He^-asws said: ‘Either the man spends upon his wife what would straighten her back along with the clothing, or else there should be separation between them’.[322]

2- ل، الخصال أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ الْمُغِيرَةِ عَنْ حَرِيزٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَنِ الَّذِي أُجْبَرُ عَلَيْهِ وَ تَلْزَمُنِي نَفَقَتُهُ

(The book) ‘Al Khisaal’ – My father and Ibn Al Waleed, both together from Muhammad Al Attar and Ahmad Bin Idrees, both together from Al Ash’ary, from Musa Bin Umar, from Ibn Al Mugheira, from Hareez who said,

‘I said to Abu Abdullah^-asws, ‘Who are those I am compelled upon and his expenses necessitate me (to provide)?’

قَالَ الْوَالِدَانِ وَ الْوَلَدُ وَ الزَّوْجَةُ.

He^-asws said: ‘The parents, and the children and the wife’.[323]

3- ل، الخصال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا يَرْفَعُونَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: خَمْسَةٌ لَا يُعْطَوْنَ مِنَ الزَّكَاةِ الْوَلَدُ وَ الْوَالِدَانِ وَ الْمَرْأَةُ وَ الْمَمْلُوكُ لِأَنَّهُ يُجْبَرُ عَلَى النَّفَقَةِ عَلَيْهِمْ.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ash’ary, from Ibrahim Bin Hashim, from Abdullah Bin Al Salt, from a number of our companions raising it to,

Abu Abdullah^-asws said: ‘Five will not be given from the Zakat – the child, and the parents, and the wife, and the slave, because he is compelled upon the spending on them’.[324]

4 ع، علل الشرائع مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ مِثْلَهُ

(The book) ‘Ilal Al Sharaie’ – Majaylawiya, from Muhammad Al Attar, similar to it.[325]

5- ف، تحف العقول فِي خَبَرٍ طَوِيلٍ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: وَ أَمَّا الْوُجُوهُ الْخَمْسُ الَّتِي يَجِبُ [تَجِبُ‏] عَلَيْهِ النَّفَقَةُ لِمَنْ يُلْزِمُهُ نَفْسُهُ فَعَلَى وَلَدِهِ وَ وَالِدَيْهِ وَ امْرَأَتِهِ وَ مَمْلُوكِهِ- لَازِمٌ لَهُ ذَلِكَ فِي حَالِ الْعُسْرِ وَ الْيُسْرِ.

(The book) ‘Tuhaf Al Uqoul’  –

In a lengthy Hadeeth from Al-Sadiq^-asws having said: ‘And as for the five categories the expenditure is obligatory upon for the ones necessitated upon himself – upon his children, and his parents, and his wife, and his slaves. That is necessary for him in a state of straitness and the ease’.[326]

6- شي، تفسير العياشي عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِهِ‏ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ‏ قَالَ هُوَ فِي النَّفَقَةِ عَلَى الْوَارِثِ مِثْلُ مَا عَلَى الْوَالِدِ.

Tafseer Al Ayyashi – from Al A’ala, from Muhammad Bin Muslim,

‘From one of the two (5^th or 6^th Imam^-asws), he (the narrator) said, ‘I asked him^-asws about His^-azwj Words: And upon the heir is similar to that [2:233]. He^-asws said: ‘It is regarding the expenditure upon the heir similar to what is upon the father’.[327]

7 شي، تفسير العياشي عَنْ جَمِيلٍ عَنْ سَوْرَةَ عَنْ أَبِي جَعْفَرٍ ع‏ مِثْلَهُ.

Tafseer Al Ayyashi – from Jameel, from Sowrah, from Abu Ja’far^-asws, similar to it.[328]

8- شي، تفسير العياشي عَنْ أَبِي الصَّبَّاحِ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ‏ قَالَ لَا يَنْبَغِي لِلْوَارِثِ أَنْ يُضَارَّ الْمَرْأَةَ فَيَقُولَ- لَا أَدَعُ وَلَدَهَا يَأْتِيهَا وَ يُضَارَّ وَلَدَهَا إِنْ كَانَ لَهُمْ عِنْدَهُ شَيْ‏ءٌ وَ لَا يَنْبَغِي لَهُ أَنْ يَقْتُرَ عَلَيْهِ.

Tafseer Al Ayyashi, from Abu Al Sabbah who said,

‘Abu Abdullah^-asws was asked about Words of Allah^-azwj Mighty and Majestic: And upon the heir is similar to that [2:233]. He^-asws said: ‘It is not befitting for the heir that he harms the wife so he says, ‘I will not let her child come to her’, and harms her children, if there was something for them with him, nor is it befitting for him that he be miserly upon him’.[329]

9- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع‏ الْحَامِلُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا نَفَقَتُهَا مِنْ جَمِيعِ مَالِ الزَّوْجِ حَتَّى تَضَعَ.

(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: ‘The pregnant widow, her expenditure is from entirety of the wealth of the husband until she give birth’.[330]

10- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ‏ الْعِلَّةُ فِي جُوعِ النَّبِيِّ ص أَنَّهُ هُوَ أَبُ الْمُؤْمِنِينَ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ- النَّبِيُّ أَوْلى‏ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْواجُهُ أُمَّهاتُهُمْ‏ وَ هُوَ أَبٌ لَهُمْ

(The book) ‘Ilal’ of Muhammad Bin Ali Bin Ibrahim –

The reason regarding hunger of the Prophet^-saww was because he^-saww is father of the Momineen due to Words of Allah^-azwj Mighty and Majestic: The Prophet is foremost with the Momineen than their own selves, and his wives are their mothers [33:6], he^-saww is a father to them.

فَمَا كَانَ أَبُ الْمُؤْمِنِينَ عَلِمَ أَنَّ فِي الدُّنْيَا مُؤْمِنِينَ جَائِعِينَ وَ لَا يَحِلُّ لِلْأَبِ أَنْ يَشْبَعَ وَ يَجُوعَ وُلْدُهُ فَجَوَّعَ رَسُولُ اللَّهِ ص نَفْسَهُ لِأَنَّهُ عَلِمَ أَنَّ فِي أَوْلَادِهِ جَائِعِينَ.

So, did not father of the Momineen know that in the world there are Momineen who are hungry? And it is not permissible for the father that he satiates himself while his children are hungry. Therefore Rasool-Allah^-saww kept himself hungry because he^-saww knew that among his children there are hungry ones’.[331]

باب 103 ما يحل للمرأة أن تأخذ من بيت زوجها

CHAPTER 103 – WHAT IS PERMISSIBLE FOR THE WIFE TO TAKE FROM THE HOUSE OF HER HUSBAND

1- ب، قرب الإسناد مُحَمَّدُ بْنُ الْوَلِيدِ عَنِ ابْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَمَّا يَحِلُّ لِلْمَرْأَةِ أَنْ تَتَصَدَّقَ مِنْ بَيْتِ زَوْجِهَا بِغَيْرِ إِذْنِهِ قَالَ الْمَأْدُومُ.

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

‘I asked Abu Abdullah^-asws about what is permissible for the wife to donate from the house of her husband without his permission. He^-asws said: ‘The prepared food’.[332]

2 ضا، فقه الرضا عليه السلام‏ مِثْلَهُ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – similar to it.[333]

3- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ هَلْ لَهَا أَنْ تُعْطِيَ مِنْ بَيْتِ زَوْجِهَا بِغَيْرِ إِذْنِهِ

(The book) ‘Qurb Al Isnaad’ –

Ali, from his brother (Musa Al-Kazim^-asws), he said, ‘I asked him^-asws about the woman, ‘Is it for her to give from the house of her husband without his permission?’

 قَالَ لَا إِلَّا أَنْ يُحَلِّلَهَا.

He^-asws said: ‘No, except if he has allowed it’’.[334]

باب 104 كيفية نشوء الولد و الدعاء و التداوي لطلب الولد و صفات الأولاد و ما يزيد في الباه و في قوة الولد

CHAPTER 104 – HOW THE CHILD IS CONCEIVED, AND THE SUPPLICATIONS, AND THE TREATMENTS FOR SEEKING THE CHILD, AND QUALITIES OF THE CHILDREN, AND WHAT INCREASES IN THE MANHOOD, AND STRENGTH OF THE CHILD

1- فس، تفسير القمي أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْمُحَمَّدِيِّ عَنْ كَثِيرِ بْنِ عَيَّاشٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ وَ لَقَدْ خَلَقْناكُمْ ثُمَّ صَوَّرْناكُمْ‏ أَمَّا خَلَقْنَاكُمْ فَنُطْفَةً ثُمَّ عَلَقَةً ثُمَّ مُضْغَةً ثُمَّ عَظْماً ثُمَّ لَحْماً وَ أَمَّا صَوَّرْنَاكُمْ فَالْعَيْنَ وَ الْأَنْفَ وَ الْأُذُنَيْنِ وَ الْفَمَ وَ الْيَدَيْنِ وَ الرِّجْلَيْنِ صَوَّرَ هَذَا وَ نَحْوَهُ ثُمَّ جَعَلَ الدَّمِيمَ وَ الْوَسِيمَ وَ الْجَسِيمَ وَ الطَّوِيلَ وَ الْقَصِيرَ وَ أَشْبَاهَ هَذَا.

Tafseer Al Qummi – Ahmad Bin Muhammad, from Ja’far Bin Abdullah Al Muhammadi, from Kaseer Bin Ayyash, from Abu Al Jaroud,

From Abu Ja’far^-asws regarding His^-azwj Words: And We Created you, then We Shaped you [7:11]: ‘As for ‘We Created you’, it is the seed, then a lump, then bones, then flesh; and as for ‘We Fashioned you’, it is the eyes, and the nose, and the ears, and the hands, and the legs. He^-azwj Fashioned these and like it. Then He^-azwj Made the ugly, and the handsome, and the large, and the tall, and the short, and resembling this’.[335]

2- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع أَنْ يَدْعُوَ اللَّهَ عَزَّ وَ جَلَّ لِامْرَأَةٍ مِنْ أَهْلِنَا بِهَا حَمْلٌ فَقَالَ قَالَ أَبُو جَعْفَرٍ ع الدُّعَاءُ مَا لَمْ يَمْضِ أَرْبَعَةُ أَشْهُرٍ

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

‘I asked Al-Reza^-asws to Supplicate to Allah^-azwj Mighty and Majestic for a woman from our family who was pregnant. Abu Ja’far^-asws said: ‘The supplication is for as long as four months have not passed’.

 فَقُلْتُ لَهُ إِنَّمَا لَهَا أَقَلُّ مِنْ هَذَا فَدَعَا لَهَا

I said to him^-asws, ‘But rather, for her is less than this, so supplicate for her!’

ثُمَّ قَالَ إِنَّ النُّطْفَةَ تَكُونُ فِي الرَّحِمِ ثَلَاثِينَ يَوْماً وَ تَكُونُ عَلَقَةً ثَلَاثِينَ يَوْماً وَ تَكُونُ مُضْغَةً ثَلَاثِينَ يَوْماً وَ تَكُونُ مُخَلَّقَةً وَ غَيْرَ مُخَلَّقَةٍ ثَلَاثِينَ يَوْماً فَإِذَا تَمَّتِ الْأَرْبَعَةُ أَشْهُرٍ بَعَثَ اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهَا مَلَكَيْنِ خَلَّاقَيْنِ يُصَوِّرَانِهِ وَ يَكْتُبَانِ رِزْقَهُ وَ أَجَلَهُ وَ شَقِيّاً أَوْ سَعِيداً.

Then he^-asws said: ‘The seed happens to be in the womb for thirty days, and it becomes a clot for thirty days, and becomes a lump for thirty days, and becomes formed and unformed for thirty days. When the four months are complete, Allah^-azwj Blessed and Exalted Sends two creating Angels to it. They shape it, and write its sustenance, and its lifespan, and whether it is unfortunate or fortunate’.[336]

3- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحَسَنِ بْنِ عَلِيٍّ النَّحْوِيِّ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ الْأَنْبَارِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الطَّائِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الصَّيْمَرِيِّ قَالَ: تَزَوَّجْتُ ابْنَةَ جَعْفَرِ بْنِ مَحْمُودٍ الْكَاتِبِ فَأَحْبَبْتُهَا حُبّاً لَمْ يُحِبَّ أَحَدٌ أَحَداً مِثْلَهُ وَ أَبْطَأَ عَلَيَّ الْوَلَدُ فَصِرْتُ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا ع فَذَكَرْتُ ذَلِكَ لَهُ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al-Hassan Bin Ali Al Nahwy, from Muhammad Bin Al Qasim Al Anbary, from Muhammad Bin Ahmad Al Taie, from Ali Bin Muhammad Al Saymari who said,

‘I married a daughter of Ja’far Bin Mahmoud the scribe. I loved her with such love, not one had loved anyone similar to it, and the (birth of a) child was delayed to me. I came to Abu Al-Hassan Ali^-asws Bin Muhammad^-asws Bin Al-Reza^-asws. I mentioned that to him^-asws.

 فَتَبَسَّمَ وَ قَالَ اتَّخِذْ خَاتَماً فَصُّهُ فَيْرُوزَجٌ وَ اكْتُبْ عَلَيْهِ- رَبِّ لا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوارِثِينَ‏

He^-asws smiled, and said: ‘Take a ring whose stone is turquoise and write upon it: ‘Lord! Do not leave me as an individual, and you are the best of the inheritors [21:89]’.

قَالَ فَفَعَلْتُ ذَلِكَ فَمَا أَتَى عَلَيَّ حَوْلٌ حَتَّى رُزِقْتُ مِنْهَا وَلَداً ذَكَراً.

He (the narrator) said, ‘I did that. A year had not come upon me until I was Graced from her a male child’.[337]

4- طب، طب الأئمة عليهم السلام أَحْمَدُ بْنُ غِيَاثٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ‏ بُكَيْرِ بْنِ مُحَمَّدٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ رَجُلٌ يَا ابْنَ رَسُولِ اللَّهِ ص يُولَدُ لِيَ الْوَلَدُ فَيَكُونُ فِيهِ الْبَلَهُ وَ الضَّعْفُ

(The book) ‘Tibb Al Aimma^-asws’, may the greeting be upon him^-asws – Ahmad Bin Giyas, from Muhammad Bin Isa, from Al Qasim Bin Muhammad, from Bukeyr Bin Muhammad who said,

‘I was in the presence of Abu Abdullah^-asws. A Man said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! The child is born for me and in it is the idiocy and the weakness!’

 فَقَالَ مَا يَمْنَعُكَ مِنَ السَّوِيقِ اشْرَبْهُ وَ مُرْ أَهْلَكَ بِهِ فَإِنَّهُ يُنْبِتُ اللَّحْمَ وَ يَشُدُّ الْعَظْمَ وَ لَا يُولَدُ لَكُمْ إِلَّا الْقَوِيُ.

He^-asws said: ‘What prevents you from the ‘Suweyq’ (porridge)? Drink it and instruct your wife with it, for it builds the flesh, and strengthens the bones, and there will not be born for you except the strong’.[338]

5- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ أَبِيهِ قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ ع حَيْثُ دَخَلَ عَلَيْهِ دَاوُدُ الرَّقِّيُّ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنَّ النَّاسَ يَقُولُونَ إِذَا مَضَى لِلْحَامِلِ سِتَّةُ أَشْهُرٍ فَقَدْ فَرَغَ اللَّهُ مِنْ خَلْقِهِ

(The book) ‘Ma’ny Al Akhbar – My father, from Muhammad Al Attar, from Al Ash’ary, from Ali Bin Al Sindy, from Muhammad Bin Amro Bin Saeed, from his father who said,

‘I was in the presence of Abu Al-Hassan^-asws when Dawood Al-Raqt entered to see him^-asws. He said to him^-asws, ‘May I be sacrificed for you^-asws! The people are saying that when six months pass for the pregnant woman, Allah^-azwj is Free from His^-azwj creation!’

فَقَالَ أَبُو الْحَسَنِ يَا دَاوُدُ ادْعُ وَ لَوْ بِشِقِّ الصَّفَا

Abu Al-Hassan^-asws said: ‘O Dawood! Supplicate, and even if it is with a piece of placenta!’

 قُلْتُ جُعِلْتُ فِدَاكَ وَ أَيُّ شَيْ‏ءٍ الصَّفَا

I said, ‘May I be sacrificed for you^-asws, and which things is the placenta?’

قَالَ مَا يَخْرُجُ مَعَ الْوَلَدِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَفْعَلُ مَا شَاءَ.

He^-asws said: ‘What comes out with the child, for Allah^-azwj Mighty and Majestic Does whatever He^-azwj Desires to’.[339]

6- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَبْتَلِ شِيعَتَنَا بِأَرْبَعٍ أَنْ يَسْأَلُوا النَّاسَ فِي أَكُفِّهِمْ وَ أَنْ يُؤْتَوْا فِي أَنْفُسِهِمْ وَ أَنْ يَبْتَلِيَهُمْ بِوَلَايَةِ سَوْءٍ وَ لَا يُولَدُ لَهُمْ أَزْرَقُ أَخْضَرُ.

(The book) ‘Sawab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from one of his companions,

From Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic does not Afflict our^-asws Shias with four – their begging the people with their hands, and they will not be come to regarding themselves (sodomy), and afflict them with being an evil ruler, and a blue-green eyed being born for them’’.[340]

7- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنْ أَبِيهِ عَنِ الْأَصْبَغِ عَنْ عَلِيٍّ ع قَالَ: إِنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى اللَّهِ قِلَّةَ النَّسْلِ فِي أُمَّتِهِ فَأَمَرَهُ أَنْ يَأْمُرَهُمْ بِأَكْلِ الْبَيْضِ فَفَعَلُوا فَكَثُرَ النَّسْلُ فِيهِمْ.

(The book) ‘Al Mahasin’ – Ali Bin Al Hakam, from his father, from Al Asbagh,

From Ali^-asws having said: ‘A Prophet^-as from the Prophets^-as complained to Allah^-azwj of the few lineages (population) in his^-as community. He^-azwj Commanded him^-as to instruct them with eating the eggs. They did so and the lineage (population) among them became a lot’.[341]

8- سن، المحاسن أَبُو الْقَاسِمِ الْكُوفِيُّ وَ ابْنُ يَزِيدَ عَنِ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: شَكَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ إِلَى رَبِّهِ قِلَّةَ الْوَلَدِ فَأَمَرَهُ بِأَكْلِ الْبَيْضِ.

(The book) ‘Al Mahasin’ – Abu Al Qasim Al Kufi and Ibn Yazeed, from Al Qandy, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘A Prophet^-as from the Prophets^-as complained to his^-as Lord^-azwj of the fewness of children. He^-azwj Commanded him^-as with eating eggs’.[342]

9- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ الْيَقْطِينِيُّ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى اللَّهِ قِلَّةَ النَّسْلِ فَقَالَ لَهُ كُلِ اللَّحْمَ بِالْبَيْضِ.

(The book) ‘Al Mahasin’ – Muhammad Bin Al Yaqteeni, from Al Dahqan, from Dorost, from Abdullah Bin Sinan,

From Abu Abdullah^-asws having said: ‘A Prophet^-as from the Prophets^-as complained to Allah^-azwj of the small number of offspring. He^-azwj Said to him^-as: “Eat the meat with the eggs!”’[343]

10- سن، المحاسن أَبِي عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ مُحَمَّدِ بْنِ أَبِي حَسَنَةَ الْجَمَّالِ قَالَ: شَكَوْتُ إِلَى أَبِي الْحَسَنِ ع قِلَّةَ الْوَلَدِ فَقَالَ اسْتَغْفِرِ اللَّهَ وَ كُلِ الْبَيْضَ بِالْبَصَلِ.

(The book) ‘Al Mahasin’ – My father, from Ahmad Bin Al Nazr, from Muhammad Bin Abu Hasan Al Jammal who said,

‘I complained to Abu Al-Hassan^-asws of the lack of children. He^-asws said: ‘Seek Forgiveness of Allah^-azwj and eat the eggs and the onions’.[344]

11- سن، المحاسن عَلِيُّ بْنُ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‏ أَكْثِرُوا مِنَ الْبَيْضِ فَإِنَّهُ يَزِيدُ فِي الْوَلَدِ.

(The book) ‘Al Mahasin’ – Ali Bin Hassan, from Musa Bin Bakr who said,

‘I heard Abu Al-Hassan^-asws saying: ‘Frequent from (eating) the eggs for in increases in the children (being born)!’[345]

12- سن، المحاسن نُوحُ بْنُ شُعَيْبٍ عَنْ كَامِلٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْجُعْفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ عَدِمَ الْوَلَدَ فَلْيَأْكُلِ الْبَيْضَ وَ لْيُكْثِرْ مِنْهُ.

(The book) ‘Al Mahasin’ – Nuh Bin Shueyb, from Kamil, from Muhammad Bin Ibrahim Al Jufy,

From Abu Abdullah^-asws having said: ‘One who lacks the child, let him eat the eggs and let him frequent from it’.[346]

13- سن، المحاسن نُوحُ بْنُ شُعَيْبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي الْحَسَنِ ع قَالَ: مَنْ تَغَيَّرَ عَلَيْهِ مَاءُ الظَّهْرِ يَنْفَعُ لَهُ اللَّبَنُ الْحَلِيبُ وَ الْعَسَلُ.

(The book) ‘Al Mahasin’ – Nuh Bin Shueyb, from the one who mentioned it,

From Abu Al-Hassan^-asws having said: ‘Whoever experiences a change in his seminal fluid, fresh milk and honey will benefit him’.[347]

14- سن، المحاسن ابْنُ أَبِي هَمَّامٍ عَنْ كَامِلِ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْجُعْفِيِّ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ اللَّبَنُ الْحَلِيبُ لِمَنْ تَغَيَّرَ عَلَيْهِ مَاءُ الظَّهْرِ.

(The book) ‘Al Mahasin’ – Ibn Abu Hammam, from Kamil Bin Muhammad Bin Ibrahim Al Jufy, from his father who said,

‘Abu Abdullah^-asws said: ‘The fresh milk is for the one the water of the back (seminal fluid) changes upon him’.[348]

15- سن، المحاسن الْيَقْطِينِيُّ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنِ ابْنِ مُسْكَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ شَرْبَةُ السَّوِيقِ بِالزَّيْتِ تُنْبِتُ اللَّحْمَ وَ تَشُدُّ الْعَظْمَ وَ تُرِقُّ الْبَشَرَةَ وَ تَزِيدُ فِي الْبَاهِ.

(The book) ‘Al Mahasin’ – Al Yaqteeny, from Al Dahqan, from Dorost, from Ibn Muskan who said,

‘I heard Abu Abdullah^-asws saying: ‘Drinking the ‘Suweyq’ (porridge) with the oil builds the flesh and strengthens the bones, and thins the skin, and increases in the manhood’.[349]

16- سن، المحاسن أَبِي عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ خَضِرٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَأَتَاهُ رَجُلٌ مِنْ أَصْحَابِنَا فَقَالَ لَهُ يُولَدُ لَنَا الْمَوْلُودُ فَيَكُونُ مِنْهُ الْقِلَّةُ وَ الضَّعْفُ

(The book) ‘Al Mahasin’ – My father, from Bakr Bin Muhammad Al Azdy, from Hazir who said,

‘I was in the presence of Abu Abdullah^-asws when a man from our companions came to see him^-asws. He said to him^-asws, ‘The child gets born for us, so there is smallness and the weakness from him’.

 فَقَالَ مَا يَمْنَعُكَ مِنَ السَّوِيقِ فَإِنَّهُ يَشُدُّ الْعَظْمَ وَ يُنْبِتُ اللَّحْمَ.

He^-asws said: ‘What prevents you from the ‘Suweyq’ (porridge)? It strengthens the bones and builds the flesh’.[350]

17- سن، المحاسن أَبُو الْحَسَنِ الْبَجَلِيُّ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ السَّفَرْجَلُ يُصَفِّي اللَّوْنَ وَ يُحَسِّنُ الْوَلَدَ.

(The book) ‘Al Mahasin’ – Abu Al-Hassan Al Bajaly, from Al-Hassan Bin Ibrahim, from Suleyman Al Ja’fari,

From Abu Al-Hassan^-asws Musa^-asws having said: ‘Rasool-Allah^-saww said: ‘The quince clears the complexion and improves the child’.[351]

18- سن، المحاسن سِجَادَةُ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَكَلَ سَفَرْجَلَةً عَلَى الرِّيقِ طَابَ مَاؤُهُ وَ حَسُنَ وُلْدُهُ.

(The book) ‘Al Mahasin’ – Sajadah raising it to,

Abu Abdullah^-asws said: ‘One who eats the quince upon the empty stomach, his water (seminal fluid) would be good and improve his child’.[352]

19- سن، المحاسن بَعْضُ أَصْحَابِنَا عَمَّنْ ذَكَرَهُ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: نَظَرَ أَبُو عَبْدِ اللَّهِ ع إِلَى غُلَامٍ جَمِيلٍ فَقَالَ يَنْبَغِي أَنْ يَكُونَ أَبُو هَذَا الْغُلَامِ أَكَلَ السَّفَرْجَلَ

(The book) ‘Al Mahasin’ – One of our companions, from the one who mentioned it, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘Abu Abdullah^-asws looked at a beautiful boy. He^-asws said: ‘It is befitting that the father of this boy had eaten the quince!’

وَ قَالَ السَّفَرْجَلُ يُحَسِّنُ الْوَجْهَ وَ يُجِمُّ الْفُؤَادَ.

And he^-asws said: ‘The quince improves the face and soothes the heart’.[353]

20 سن، المحاسن أَبِي عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع عَنِ الْبَقْلِ وَ أَنَا عِنْدَهُ فَقَالَ الْهِنْدَبَاءُ لَنَا.

(The book) ‘Al Mahasin’ – My father, from Ahmad Bin Suleyman, from Abu Baseer who said,

‘A man asked Abu Abdullah^-asws about the vegetables while I was in his^-asws presence. He^-asws said: ‘The chicory is for us^-asws’.[354]

21- وَ قَالَ الرِّضَا ع‏ عَلَيْكُمْ بِأَكْلِ بَقْلَةِ الْهِنْدَبَاءِ فَإِنَّهَا تَزِيدُ فِي الْمَالِ وَ الْوَلَدِ وَ مَنْ أَحَبَّ أَنْ يَكْثُرَ مَالُهُ وَ وَلَدُهُ فَلْيُدْمِنْ أَكْلَ الْهِنْدَبَاءِ.

And Al-Reza^-asws said: ‘Upon you is with eating the vegetable chicory for it increases in the water (seminal fluid), and the child, and the one who loves to increase his wealth and his children let him be habitual in eating the chicory’.[355]

22- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَمَّنْ ذَكَرَهُ عَنْ خَالِدِ بْنِ مُحَمَّدٍ عَنْ جَدِّهِ سُفْيَانَ بْنِ السِّمْطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَنْ أَدَامَ أَكْلَ الْهِنْدَبَاءِ كَثُرَ مَالُهُ وَ وُلْدُهُ.

(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from the one who mentioned it, from Khalid Bin Muhammad, from his grandfather Sufyan who said,

‘Abu Abdullah^-asws said: ‘One who is regular in eating the chicory, his wealth and his children will increase’.[356]

23- سن، المحاسن أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ عَلِيٍّ الْهَمْدَانِيُّ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ‏ عَلَيْكُمْ بِأَكْلِ بَقْلَتِنَا الْهِنْدَبَاءِ فَإِنَّهَا تَزِيدُ فِي الْمَالِ وَ الْوَلَدِ.

(The book) ‘Al Mahasin’ – Abu Abdullah Muhammad Bin Ali Al Hamdani who said,

‘I heard Al-Reza^-asws saying: ‘Upon you is with eating our^-asws vegetable, the chicory, for it increases in the wealth and the children’.[357]

24- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْهِنْدَبَاءُ تُكْثِرُ الْمَالَ وَ الْوَلَدَ.

(The book) ‘Al Mahasin’ – Ali Bin Al Hakam, from the one who mentioned it,

From Abu Abdullah^-asws having said: ‘(Eating) the chicory increases the wealth and the children’.[358]

25- سن، المحاسن أَبِي عَمَّنْ ذَكَرَهُ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَنْ سَرَّهُ أَنْ يَكْثُرَ مَالُهُ وَ يُولَدَ لَهُ الذُّكُورُ فَلْيُكْثِرْ مِنْ أَكْلِ الْهِنْدَبَاءِ.

(The book) ‘Al Mahasin’ – My father, from the one who mentioned it, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘One whom it cheers to increase his wealth and the males should be born for him, let him frequent from eating the chicory’. [359]

26- سن، المحاسن بَعْضُهُمْ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: عَلَيْكَ بِالْهِنْدَبَاءِ فَإِنَّهُ يَزِيدُ فِي الْمَاءِ وَ يُحَسِّنُ الْوَجْهَ.

(The book) ‘Al Mahasin’ – One of them,

From Abu Abdullah^-asws said: ‘Upon you is with (eating) the chicory for it increases in the water (seminal fluid) and improves the face’.[360]

27- سن، المحاسن مَنْصُورُ بْنُ الْعَبَّاسِ عَنْ عَبْدِ الْعَزِيزِ بْنِ حَسَّانَ الْبَغْدَادِيِّ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ قَالَ: ذَكَرَ أَبُو عَبْدِ اللَّهِ ع الْبَصَلَ فَقَالَ يُطَيِّبُ النَّكْهَةَ وَ يَذْهَبُ بِالْبَلْغَمِ وَ يَزِيدُ فِي الْجِمَاعِ.

(The book) ‘Al Mahasin’ – Mansour Bin Al Abbas, from Abdul Aziz Bin Hassan Al Baghdadi, from Salih Bin Uqbah, from Abdullah Bin Muhammad Al Ju’fy who said,

‘Abu Abdullah^-asws mentioned the onion. He^-asws said: ‘It freshens the breath and removes the phlegm, and increases in the manhood’.[361]

28- سن، المحاسن بَعْضُ أَصْحَابِنَا عَمَّنْ ذَكَرَهُ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‏ أَكْلُ الْجَزَرِ يُسَخِّنُ الْكُلْيَتَيْنِ وَ يُقِيمُ الذَّكَرَ

(The book) ‘Al Mahasin’ – One of our companions, from the one who mentioned it, from Dawood Bin Farqad who said,

‘I heard Abu Al-Hassan^-asws saying: ‘Eating the carrots warms the kidneys and strengthens the manhood’.

 قُلْتُ جُعِلْتُ فِدَاكَ وَ كَيْفَ آكُلُهُ وَ لَيْسَ لِي أَسْنَانٌ

I said, ‘May I be sacrificed for you^-asws, and how do I eat it and there aren’t any teeth for me?’

 فَقَالَ مُرِ الْجَارِيَةَ تَسْلُقْهُ وَ كُلْهُ.

He^-asws said: ‘Instruct the maidservant to boil it and eat it’.[362]

29- سن، المحاسن رَوَى بَعْضُ أَصْحَابِنَا أَنَّ دَاوُدَ قَالَ: دَخَلْتُ عَلَيْهِ وَ بَيْنَ يَدَيْهِ جَزَرٌ فَنَاوَلَنِي فَقَالَ كُلْ

(The book) ‘Al Mahasin’ – It is reported by one of our companions that Dawood said,

‘I entered to see him^-asws and in front of him^-asws were carrots. He^-asws gave me one and said: ‘Eat!’

فَقُلْتُ لَيْسَتْ لِي طَوَاحِنُ

I said, ‘There are molars for me!’

فَقَالَ أَ مَا لَكَ جَارِيَةٌ

He^-asws said: ‘Is there a maid for you?’

فَقُلْتُ بَلَى

I said, ‘Yes’.

فَقَالَ مُرْهَا تَسْلُقْهُ لَكَ وَ كُلْ فَإِنَّهُ يُسَخِّنُ الْكُلْيَتَيْنِ وَ يُقِيمُ الذَّكَرَ.

He^-asws said: ‘Instruct her to boil it and eat, for it warms the kidneys and strengthens the manhood’.[363]

30- سن، المحاسن أَحْمَدُ بْنُ عُبَيْدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ التَّمْرُ الْبَرْنِيُّ يُقَوِّي الظَّهْرَ وَ يَزِيدُ فِي الْمُجَامَعَةِ تَمَامَ الْخَبَرِ.

(The book) ‘Al Mahasin’ – Ahmad Bin Ubeyd, from Al-Husayn Bin Ulwan,

From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The ‘Barny’ dates strengthen the back and increase in the manhood’ – complete Hadeeth.[364]

31- سن، المحاسن الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي عُثْمَانَ رَفَعَهُ إِلَى النَّبِيِّ ص قَالَ: قَالَ جَبْرَئِيلُ التَّمْرُ الْبَرْنِيُّ يَزِيدُ فِي مَاءِ فَقَارِ الظَّهْرِ الْخَبَرَ.

(The book) ‘Al Mahasin’ – Al-Hassan Bin Ali Bin Abu Usman raising it to

The Prophet^-saww said: ‘Jibraeel^-as said: ‘The ‘Barny’ dates increase in the water of the vertebra of the back’ – the Hadeeth.[365]

32- سن، المحاسن الْحَسَنُ بْنُ سَعِيدٍ عَنْ عَمْرِو بْنِ إِبْرَاهِيمَ عَنِ الْخُرَاسَانِيِّ قَالَ: أَكْلُ الرُّمَّانِ يَزِيدُ فِي مَاءِ الرَّجُلِ وَ يُحَسِّنُ الْوَلَدَ.

(The book) ‘Al Mahasin’ – Al-Hassan Bin Saeed, from Amro Bin Ibrahim, from Al Khurasani who said,

‘Eating the pomegranate increases in water (seminal fluid) of the mater and improves the child’.[366]

33- طب، طب الأئمة عليهم السلام مُحَمَّدُ بْنُ الْعِيصِ عَنْ إِسْحَاقَ بْنِ عُثْمَانَ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أَشْتَرِي الْجَوَارِيَ فَأُحِبُّ أَنْ تُعَلِّمَنِي شَيْئاً أَقْوَى بِهِ عَلَيْهِنَّ

(The book) ‘Tibb Al Aimma^-asws’, may the greeting be upon him^-asws – Muhammad Bin Al Ays, from Is’haq Bin Usman, from Usman Bin Isa, from Muhammad Bin Muslim who said,

‘A man said to Abu Abdullah^-asws, ‘I tend to buy the slave girls, so I would love it if you^-asws could teach me something I can be strong with it upon them!’

فَقَالَ خُذْ بَصَلًا أَبْيَضَ فَقَطِّعْهُ صِغَاراً وَ اقْلِهِ بِالزَّيْتِ ثُمَّ خُذْ بَيْضاً فَافْقِصْهُ فِي قَصْعَةٍ وَ ذُرَّ عَلَيْهِ شَيْئاً مِنَ الْمِلْحِ ثُمَّ أَكِبَّهُ عَلَى الْبَصَلِ وَ الزَّيْتِ وَ اقْلِهِ وَ كُلْ مِنْهُ

He^-asws said: ‘Take a white onion, chop it finely, and fry it in oil. Then take some eggs, crack them into a bowl, sprinkle a little salt on them, then pour them over the onion and oil, fry it, and eat from it’.

 قَالَ إِسْحَاقُ فَفَعَلْتُهُ فَكُنْتُ لَا أُرِيدُ مِنْهُنَّ شَيْئاً إِلَّا نِلْتُهُ.

Is’haq said, ‘I did that, and I did not desire anything from them except that I attained it’.[367]

34- وَ عَنْهُ ع‏ أَنَّهُ قَالَ لِآخَرَ تَسْجُدُ سَجْدَةً ثُمَّ تَقُولُ- اللَّهُمَّ أَدِمْ فِيهِنَّ لَذَّتِي وَ كَثِّرْ فِيهِنَّ رَغْبَتِي وَ قَوِّ عَلَيْهِنَّ ضَعْفِي حَلَالًا مِنْ عِنْدِكَ يَا سَيِّدِي.

And from him^-asws, he^-asws said for the last Sajdah you perform: ‘Then you should say, ‘O Allah^-azwj! Sustain my delight in them, increase my desire for them, and strengthen my weakness toward them as something lawful from You^-azwj, O my Master!’’[368]

35- وَ قَالَ: الْكُحْلُ يَزِيدُ فِي الْمُضَاجَعَةِ وَ الْحِنَّاءُ يَزِيدُ فِيهَا.

And he^-asws said: ‘The Kohl increases in the manhood and the Henna increases in it (as well)’.[369]

36- وَ قَالَ ع‏ اللَّبَنُ الْحَلِيبُ نَافِعٌ لِمَنْ يَفْتُرُ عَلَيْهِ مَاءُ الظَّهْرِ.

And he^-asws said: ‘The fresh milk benefits water of the back (seminal fluid) for the one who breaks fast upon it’.[370]

37- وَ عَنْ مُحَمَّدٍ الْبَاقِرِ ع أَنَّهُ قَالَ: مَنْ عَدِمَ الْوَلَدَ فَلْيَأْكُلِ الْبَيْضَ وَ لْيُكْثِرْ مِنْهُ فَإِنَّهُ يُكْثِرُ النَّسْلَ.

And from Muhammad Al-Baqir^-asws, he^-asws said: ‘One who lacks children, let him eat the eggs and let him frequent from it for it increases the offspring’.[371]

38- وَ قَالَ الصَّادِقُ ع‏ عَلَيْكَ بِالْهِنْدَبَاءِ فَإِنَّهُ يَزِيدُ فِي الْمَاءِ وَ يُحَسِّنُ اللَّوْنَ وَ هُوَ حَارٌّ لَيِّنٌ يَزِيدُ فِي الْوَلَدِ الذُّكُورِ.

And Al-Sadiq^-asws said: ‘Upon you is with (eating) the chicory for it increases in the water (seminal fluid) and improves the complexion, and it is warm, gentle. It increases in the male children’.[372]

39- وَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ الصَّادِقِ ع إِنِّي مِنْ أَهْلِ بَيْتٍ وَ قَدِ انْقَرَضُوا وَ لَيْسَ لِي وَلَدٌ

And from Al Haris Bin Al Mugheira who said,

‘I said to Abu Abdullah Al-Sadiq^-asws, ‘I am from a household who have passed away and there is no child for me!’

 قَالَ فَادْعُ اللَّهَ تَعَالَى وَ أَنْتَ سَاجِدٌ وَ قُلْ‏ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعاءِ- رَبِّ لا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوارِثِينَ‏ وَ لْيَكُنْ ذَلِكَ فِي الرَّكْعَةِ الْأَخِيرَةِ مِنْ صَلَاةِ الْعَتَمَةِ ثُمَّ جَامِعْ أَهْلَكَ مِنْ لَيْلَتِكَ

He^-asws said: ‘Supplicate to Allah^-azwj the Exalted while you are in Sajdah, and say, ‘‘My Lord! Grant me good offspring from You, surely You are the Hearer of the supplication’ [3:38] Lord! Do not leave me as an individual, and you are the best of the inheritors [21:89]’, and let that be in the last unit of the evening (Al-Maghrib) Salat. Then have marital relations with your wife in that night’.

قَالَ الْحَارِثُ بْنُ الْمُغِيرَةِ فَفَعَلْتُ فَوُلِدَ لِي عَلِيٌّ وَ الْحُسَيْنُ.

Al-Haris Bin Al-Mugheira said, ‘I did so and Ali and Al-Husayn (two sons) were born for me’.[373]

40- طب، طب الأئمة عليهم السلام أَحْمَدُ بْنُ عِمْرَانَ بْنِ أَبِي لَيْلَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي جَعْفَرٍ الْأَوَّلِ مُحَمَّدٍ الْبَاقِرِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع‏ أَنَّ رَجُلًا شَكَا إِلَيْهِ قِلَّةَ الْوَلَدِ وَ أَنَّهُ يَطْلُبُ الْوَلَدَ مِنَ الْإِمَاءِ وَ الْحَرَائِرِ فَلَا يُرْزَقُ لَهُ وَ هُوَ ابْنُ سِتِّينَ سَنَةً

(The book) ‘Tibb Al-Aimma^-asws’, may the greeting be upon him^-asws – Ahmad Bin Imran Bin Abu Layli, from Ibn Abu Najran, from Suleyman Bin Ja’far Al Ja’fary,

From Abu Ja’far^-asws the 1^st, Muhammad Al-Baqir^-asws Bin Ali^-asws Bin Al-Husayn^-asws Bin Ali^-asws, a man complained to him^-asws of the lack of children and he had sought the child from the slave girls and the free women, but it had not been Graced to him, and he was sixty years old.

فَقَالَ ع قُلْ ثَلَاثَةَ أَيَّامٍ فِي دُبُرِ صَلَوَاتِكَ الْمَكْتُوبَةِ صَلَاةِ الْعِشَاءِ الْآخِرَةِ وَ فِي دُبُرِ صَلَاةِ الْفَجْرِ- سُبْحَانَ اللَّهِ سَبْعِينَ مَرَّةً وَ أَسْتَغْفِرُ اللَّهَ سَبْعِينَ مَرَّةً وَ تَخْتِمُهُ بِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ- اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً- يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً- وَ يُمْدِدْكُمْ بِأَمْوالٍ وَ بَنِينَ وَ يَجْعَلْ لَكُمْ جَنَّاتٍ وَ يَجْعَلْ لَكُمْ أَنْهاراً

He^-asws said: ‘Say for three days in the end of your Prescribed Salats, Salat of Al-Isha the last, and in the ned of Salat Al-Fajr, ‘Glory be to Allah^-azwj’, seventy times, and ‘I seek Forgiveness of Allah^-azwj seventy times’, and end it with the Words of Allah^-azwj Mighty and Majestic: ‘Seek Forgiveness of your Lord, He would always be Forgiving [71:10] He will Send the sky unto you pouring (with rain) [71:11] And Assist you with wealth and sons, and Make gardens for you, and Make rivers for you [71:12]’.

 ثُمَّ وَاقِعْ امْرَأَتَكَ اللَّيْلَةَ الثَّالِثَةَ فَإِنَّكَ تُرْزَقُ بِإِذْنِ اللَّهِ ذَكَراً سَوِيّاً

Then have marital relations with your wife for three nights, you will be Graced a sound male child by the Permission of Allah^-azwj’.

قَالَ فَفَعَلَ ذَلِكَ وَ لَمْ يَحُلِ الْحَوْلُ حَتَّى رُزِقَ قُرَّةَ عَيْنٍ.

He said, ‘I did that and a year had not passed by until I was Graced a delight of my eye’.[374]

41- مكا، مكارم الأخلاق قَالَ أَبُو الْحَسَنِ ع‏ مَنْ أَكَلَ الْبَيْضَ وَ الْبَصَلَ وَ الزَّيْتَ زَادَ فِي جِمَاعِهِ وَ مَنْ أَكَلَ اللَّحْمَ بِالْبَيْضِ كَبُرَ عَظْمُ وُلْدِهِ.

(The book) ‘Makarim Al Akhlaq’ –

Abu Al-Hassan^-asws said: ‘One who eats the eggs and the onion and the oil, there will be an increase in his manhood, and one who eats the meat with the eggs, the bones of his child will be big’.[375]

42- عَنْ بَعْضِ أَصْحَابِ أَبِي عَبْدِ اللَّهِ ع‏ قَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَشْتَرِي الْجَوَارِيَ فَأُحِبُّ أَنْ تُعَلِّمَنِي شَيْئاً أَتَقَوَّى عَلَيْهِنَّ

One of the companions of Abu Abdullah^-asws said to him^-asws, ‘May I be sacrificed for you^-asws! I buy the slave girls so I would love it if you^-asws could teach me something I can be strengthened upon them!’

قَالَ خُذْ بَصَلًا وَ قَطِّعْهُ صِغَاراً صِغَاراً وَ اقْلِهِ بِالزَّيْتِ وَ خُذْ بَيْضاً فَاعْقِصْهُ فِي صَحْفَةٍ وَ ذُرَّ عَلَيْهِ شَيْئاً مِنْ مِلْحٍ فَاذْرُرْهُ عَلَى الْبَصَلِ وَ الزَّيْتِ وَ اقْلِهِ شَيْئاً ثُمَّ كُلْ مِنْهُ

He^-asws said: ‘Take an onion and chop it very finely, then fry it in oil. Take some eggs, beat them in a dish, and sprinkle a little salt on them. Then pour them over the onion and oil and fry it a bit more, then eat from it’.

 قَالَ فَفَعَلْتُ فَكُنْتُ لَا أُرِيدُ مِنْهُنَّ شَيْئاً إِلَّا قَدَرْتُ عَلَيْهِ.

He said, ‘So, I did, and I did not want anything from them except I was able upon it’.[376]

43- مكا، مكارم الأخلاق مِنْ كِتَابِ الْمَحَاسِنِ بَكْرُ بْنُ صَالِحٍ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّانِي ع إِنِّي اجْتَنَبْتُ طَلَبَ الْوَلَدِ مُنْذُ خَمْسِ سِنِينَ وَ ذَلِكَ أَنَّ أَهْلِي كَرِهَتْ ذَلِكَ وَ قَالَتْ إِنَّهُ يَشْتَدُّ عَلَيَّ تَرْبِيَتُهُمْ لِقِلَّةِ الشَّيْ‏ءِ فَمَا تَرَى

(The book) ‘Makarim Al Akhlaq’, from the book ‘Al Mahasin’ – Bakr Bin Salih said,

‘I wrote to Abu Al-Hassan^-asws the 3^rd, ‘I have shunned seeking the child since five years and that is because my wife disliked that and said, ‘It is harsh upon me to take care of them due to the lack of things’. So, what is your^-asws view?’

فَكَتَبَ اطْلُبِ الْوَلَدَ فَإِنَّ اللَّهَ يَرْزُقُهُمْ.

He^-asws wrote: ‘Seek the children, for Allah^-azwj will Provide them!’[377]

44- مِنَ الْفِرْدَوْسِ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ اطْلُبُوا الْوَلَدَ وَ الْتَمِسُوهُ فَإِنَّهُ قُرَّةُ الْعَيْنِ وَ رَيْحَانَةُ الْقَلْبِ وَ إِيَّاكُمْ وَ الْعَجْزَ وَ الْعَقْرَ.

From (the book) ‘Al Firdows’ – from Ibn Umar who said,

‘Rasool-Allah^-saww said: ‘Seek the children and desire it, for it is a delight of the eyes and aroma of the heart, and beware of the frustration and the barrenness!’[378]

45- عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع‏ أَنَّهُ قَالَ لِبَعْضِ أَصْحَابِهِ قُلْ فِي طَلَبِ الْوَلَدِ- رَبِ‏ لا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوارِثِينَ‏ وَ اجْعَلْ لِي وَلِيّاً مِنْ لَدُنْكَ يَرِثُنِي فِي حَيَاتِي وَ يَسْتَغْفِرُ لِي بَعْدَ وَفَاتِي وَ اجْعَلْهُ خَلْقاً سَوِيّاً وَ لَا تَجْعَلْ لِلشَّيْطَانِ فِيهِ نَصِيباً

From Ali^-asws Bin Al-Husayn^-asws, he^-asws said to one of his^-asws companions: ‘Say in seeking the child, ‘My Lord! Grant me good offspring from You, surely You are the Hearer of the supplication’ [3:38], and Make a guardian to be for me from Yourself who will inherit me during my lifetime and seek Forgiveness for me after my expiry, and Make him a sound creation and do not Make a share for the Satan^-la in him!

اللَّهُمَّ إِنِّي أَسْتَغْفِرُكَ وَ أَتُوبُ إِلَيْكَ إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ سَبْعِينَ مَرَّةً فَإِنَّهُ مَنْ أَكْثَرَ مِنْ هَذَا الْقَوْلِ رَزَقَهُ اللَّهُ مَا يَتَمَنَّى مِنْ مَالٍ وَ وَلَدٍ وَ مِنْ خَيْرِ الدُّنْيَا وَ الْآخِرَةِ

O Allah^-azwj! I seek Your^-azwj Forgiveness and I repent to You^-azwj, surely You^-azwj are the Forgiving, the Merciful’, seventy times, for the one who frequents this word Allah^-azwj will Grace him what he is wishing for, from wealth and children, and from goodness of the world and the Hereafter.

 فَإِنَّهُ تَعَالَى يَقُولُ‏ فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً- يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً- وَ يُمْدِدْكُمْ بِأَمْوالٍ وَ بَنِينَ وَ يَجْعَلْ لَكُمْ جَنَّاتٍ وَ يَجْعَلْ لَكُمْ أَنْهاراً.

Allah^-azwj the Exalted Says: So I said: ‘Seek Forgiveness of your Lord, He would always be Forgiving [71:10] He will Send the sky unto you pouring (with rain) [71:11] And Assist you with wealth and sons, and Make gardens for you, and Make rivers for you [71:12]’.[379]

46- وَ مِنْ كِتَابِ طِبِّ الْأَئِمَّةِ، عَنْ سُلَيْمَانَ الْخُوزِيِّ عَنْ شَيْخٍ مَدَائِنِيٍّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَفَدْتُ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ فَأَبْطَأَ عَلَيَّ الْإِذْنُ حَتَّى اغْتَمَمْتُ وَ كَانَ لَهُ حَاجِبٌ كَثِيرُ الدُّنْيَا لَا وَلَدَ لَهُ

And from the book ‘Tibb Al Aimma^-asws’, from Suleyman Al Ja’fari, from sheykh Madainy, from Zurara,

From Abu Ja’far^-asws, he (Zurara) said: ‘I came as a delegate to Hisham Bin Abdul Malik (caliph). The permission was delayed unto me until I was saddened, and there was a guard for him being of a lot of world (wealth), there being no children for him.

فَدَنَا أَبُو جَعْفَرٍ ع فَقَالَ هَلْ لَكَ أَنْ تُوصِلَنِي إِلَى هِشَامٍ فَأُعَلِّمَكَ دُعَاءً يُولَدُ لَكَ وَلَدٌ

Abu Ja’far^-asws approached and said: ‘Is it for you to make me^-asws arrive to Hisham, and I^-asws will teach you a supplication, a child will be born for you?’

فَقَالَ نَعَمْ وَ أَوْصَلَهُ إِلَى هِشَامٍ فَقَضَى حَوَائِجَهُ فَلَمَّا فَرَغَ فَقَالَ لَهُ الْحَاجِبُ جُعِلْتُ فِدَاكَ الدُّعَاءُ الَّذِي قُلْتَ لِي

He said, ‘Yes’, and let him^-asws arrive to Hisham and fulfilled his need. When he^-asws was free, the guard said to him^-asws, ‘May I be sacrificed for you^-asws! The supplication which you^-asws had said to me!’

فَقَالَ نَعَمْ تَقُولُ فِي كُلِّ يَوْمٍ إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ- سُبْحَانَ اللَّهِ سَبْعِينَ مَرَّةً وَ تَسْتَغْفِرُ اللَّهَ عَزَّ وَ جَلَّ عَشْرَ مَرَّاتٍ وَ تُسَبِّحُهُ تِسْعَ مَرَّاتٍ وَ تَخْتِمُ الْعَاشِرَةَ بِالاسْتِغْفَارِ

He^-asws said: ‘Yes. You should say during every day when it is morning and evening, ‘Glory be to Allah^-azwj’, seventy times, and seek Forgiveness of Allah^-azwj Mighty and Majestic ten times, and glorify Him^-azwj seven times, and end the tenth wit seeking Forgiveness.

تَقُولُ- أَسْتَغْفِرُ اللَّهُ‏ إِنَّهُ كانَ غَفَّاراً- يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً- وَ يُمْدِدْكُمْ بِأَمْوالٍ وَ بَنِينَ وَ يَجْعَلْ لَكُمْ جَنَّاتٍ وَ يَجْعَلْ لَكُمْ أَنْهاراً

You should say, ‘I seek Forgiveness of Allah^-azwj, He would always be Forgiving [71:10] He will Send the sky unto you pouring (with rain) [71:11] And Assist you with wealth and sons, and Make gardens for you, and Make rivers for you [71:12]’’.

فَقَالَهَا الْحَاجِبُ فَرُزِقَ ذُرِّيَّةً كَثِيرَةً وَ كَانَ بَعْدَ ذَلِكَ يَصِلُ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ع

The guard said it and he was Graced with a lot of offspring, and after that he used to arrive to Abu Ja’far^-asws and Abu Abdullah^-asws.

 قَالَ سُلَيْمَانُ فَقُلْتُهَا وَ تَزَوَّجْتُ ابْنَةَ عَمِّي وَ قَدْ أَبْطَأَ عَلَيَّ الْوَلَدُ مِنْهَا وَ عَلَّمْتُهَا أَهْلِي فَرُزِقْتُ وَلَداً وَ زَعَمَتِ الْمَرْأَةُ حِينَ تَشَاءُ أَنْ تَحْمِلَ حَمَلَتْ إِذَا قَالَتْهَا وَ عَلَّمْتُهَا غَيْرَهَا مِمَّنْ لَمْ يَكُنْ يُولَدُ لَهُ فَوُلِدَ لَهُمْ وَلَدٌ كَثِيرٌ.

Suleyman said, ‘I said it and I married a daughter of my uncle, and the child from her was delayed to me, and I taught it to my wife and I was Graced a child, and the woman claimed that she can become pregnant whenever she desires to. She said it and taught it to other from the ones who did not happen to have any child for him, so there were born for them a lot of children’.[380]

47- عَنْ أَبِي بَكْرِ بْنِ الْحَارِثِ الْبَصْرِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي مِنْ أَهْلِ بَيْتٍ قَدِ انْقَرَضُوا وَ لَيْسَ لِي وَلَدٌ

From Abu Bakr Bin Al Haris Al Basry who said,

‘I said to Abu Abdullah^-asws, ‘I am from a household who have passed away, and there isn’t any child for me!’

قَالَ فَادْعُ اللَّهَ عَزَّ وَ جَلَّ وَ أَنْتَ سَاجِدٌ وَ قُلْ يَا رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعاءِ- رَبِّ لا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوارِثِينَ‏

He^-asws said: ‘Supplicate to Allah^-azwj Mighty and Majestic while you are in Sajdah, and say, ‘‘My Lord! Grant me good offspring from You, surely You are the Hearer of the supplication’ [3:38] Lord! Do not leave me as an individual, and you are the best of the inheritors [21:89]’.

قَالَ فَقُلْتُهَا فَوُلِدَ لِي عَلِيٌّ وَ الْحُسَيْنُ.

He (the narrator) said, ‘I said it and there were born unto me Ali and Al-Husayn (two sons)’.[381]

48- وَ بِرِوَايَةٍ عَنْهُ ع‏ لِطَلَبِ الْوَلَدِ قَالَ إِذَا أَرَدْتَ الْمُبَاشَرَةَ فَلْتَقْرَأْ ثَلَاثَ مَرَّاتٍ- وَ ذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً الْآيَةَ.

And by a reported him him^-asws to seek the child. He^-asws said: ‘If you intend the marital relations, read three times: And the one with the whale (Yunus), when he went away in anger [21:87] – the Verse’.[382]

49- عَنْهُ ع قَالَ: إِذَا كَانَ بِامْرَأَةِ أَحَدِكُمْ حَمْلٌ فَلْيَسْتَقْبِلْ بِهَا الْقِبْلَةَ وَ لْيَقْرَأْ آيَةَ الْكُرْسِيِّ وَ لْيَضْرِبْ عَلَى جَنْبِهَا وَ لْيَقُلِ- اللَّهُمَّ قَدْ سَمَّيْتُهُ مُحَمَّداً

From him^-asws having said: ‘When there was a pregnancy with a wife of one of you, let him face the Qiblah with her and let him read Ayat Al Kursi, and let him tap upon her side and let him say, ‘O Allah^-azwj! I hereby name him as ‘Muhammad’!’

وَ إِنَّ اللَّهَ قَدْ يَجْعَلُهُ اللَّهُ عَزَّ وَ جَلَّ غُلَاماً [إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَجْعَلُهُ غُلَاماً] فَإِنْ وَفَى بِمَا سَمَّى بَارَكَ اللَّهُ فِيهِ وَ إِنْ رَجَعَ عَنِ الِاسْمِ كَانَ فِيهِ الْخِيَارُ إِنْ شَاءَ أَخَذَ وَ إِنْ شَاءَ تَرَكَهُ.

And if Allah^-azwj Mighty and Majestic were to Make him a boy, and he fulfils with what he has named him, Allah^-azwj will Bless him, and if he retracts from the name, there would be the choice in him. If he likes he can take, and if he likes he can leave it’.[383]

50- وَ مِنْ كِتَابِ نَوَادِرِ الْحِكْمَةِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دَخَلَ رَجُلٌ عَلَيْهِ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ وُلِدَ لِي ثَمَانِيَةُ بَنَاتٍ رَأْسٌ عَلَى رَأْسٍ وَ لَمْ أَرَ قَطُّ ذَكَراً فَادْعُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَرْزُقَنِي ذَكَراً

And from the book ‘Nawadir Al Hikma’ –

From Abu Abdullah^-asws having said: ‘A man entered to see him^-asws. He said, ‘O son^-asws of Rasool-Allah^-saww! Eight daughters have been born unto me, one upon the other, and I have not seen a male (child) at all! So supplicated to Allah^-azwj Mighty and Majestic to Grace me a male child’.

فَقَالَ الصَّادِقُ ع إِذَا أَرَدْتَ الْمُوَاقَعَةَ وَ قَعَدْتَ مَقْعَدَ الرَّجُلِ مِنَ الْمَرْأَةِ فَضَعْ يَدَكَ الْيُمْنَى عَلَى يَمِينِ سُرَّةِ الْمَرْأَةِ وَ اقْرَأْ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ سَبْعَ مَرَّاتٍ ثُمَّ وَاقِعْ أَهْلَكَ فَإِنَّكَ تَرَى مَا تُحِبُّوَ إِذَا تَبَيَّنَتِ الْحَمْلُ فَمَتَى مَا تَقَلَّبَتِ اللَّيْلُ فَضَعْ يَدَكَ عَلَى يَمْنَةِ سُرَّتِهَا وَ اقْرَأْ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ سَبْعَ مَرَّاتٍ

Al-Sadiq^-asws said: ‘When you want to have marital relations and sit the sitting of the man from a woman, place your right hand upon the right of the navel of the wife and read Surah Al Qadr seven times. Then have the marital relations with your wife, you will see what you like, and when the pregnancy is evident, when she turns at night place your hand upon the right of her navel and read Surah Al Qadr seven times’.

قَالَ الرَّجُلُ فَفَعَلْتُ ذَلِكَ فَوُلِدَ لِي سَبْعٌ ذُكُورٌ رَأْسٌ عَلَى رَأْسٍ وَ قَدْ فَعَلَ ذَلِكَ غَيْرُ وَاحِدٍ فَرُزِقُوا ذُكُورَةً.

The man said, ‘I did that and seven boys were born for me, one upon another, and others did that they were Graced the males’.[384] 

51 وَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ ع‏ أَنَّهُ قَدْ وَفَدَ عَلَى مُعَاوِيَةَ فَلَمَّا خَرَجَ تَبِعَهُ بَعْضُ حُجَّابِهِ وَ قَالَ إِنِّي رَجُلٌ ذُو مَالٍ وَ لَا يُولَدُ لِي فَعَلِّمْنِي شَيْئاً لَعَلَّ اللَّهَ يَرْزُقُنِي وَلَداً

And from Al-Hassan Bin Ali^-asws, had gone as a delegate to Muawiya. When he^-asws came out, one of his guards followed him^-asws and said: ‘I am a man with wealth and there are no children for me, so teach me something, perhaps Allah^-azwj will Grace me a child!’

فَقَالَ عَلَيْكَ بِالاسْتِغْفَارِ

He^-asws said: ‘Upon you is with seeking the Forgiveness’.

 فَكَانَ يُكْثِرُ الِاسْتِغْفَارَ حَتَّى رُبَّمَا اسْتَغْفَرَ فِي الْيَوْمِ سَبْعَمِائَةِ مَرَّةٍ فَوُلِدَ لَهُ عَشْرُ بَنِينَ فَبَلَغَ ذَلِكَ مُعَاوِيَةَ فَقَالَ لَهُ هَلْ سَأَلْتَهُ مِمَّ قَالَ ذَلِكَ

He used to frequently seek the Forgiveness to the extent that sometimes he would seek the Forgiveness seven hundred times during the day. Ten sons were born for him. (News of) that reached Muawiya. He said to him, ‘Did you ask him from whom he said that?’’

فَوَفَدَ وَفْدَةً أُخْرَى فَسَأَلَهُ الرَّجُلُ فَقَالَ أَ لَمْ تَسْمَعْ قَوْلَ اللَّهِ عَزَّ اسْمُهُ فِي قِصَّةِ هُودٍ- وَ يَزِدْكُمْ قُوَّةً إِلى‏ قُوَّتِكُمْ‏ وَ فِي قِصَّةِ نُوحٍ‏ وَ يُمْدِدْكُمْ بِأَمْوالٍ وَ بَنِينَ.

He sent another delegation and the man asked him. He said, ‘Have you not heard the Words of Allah^-azwj, Mighty is His^-azwj Name, in the story of Hud^-as: and Increase you in strength to your strength [11:52]; and in the story of Noah^-as: And Assist you with wealth and sons [71:12]’’.[385]

52 مكا، مكارم الأخلاق عَنِ الصَّادِقِ ع عَنْ عَلِيٍّ ع قَالَ: مَا أُكْثِرَ شَعْرُ رَجُلٍ قَطُّ إِلَّا قَلَّتْ شَهْوَتُهُ.

(The book) ‘Makarim Al Akhlaq’ –

From Al-Sadiq^-asws, from Ali^-asws having said: ‘The (pubic) hair of a man does not increase at all except his sexual desires reduce’.[386]

53 كِتَابُ مُسْنَدِ فَاطِمَةَ، عَنْ مُوسَى بْنِ عَبْدِ اللَّهِ الْجُشَمِيِّ بِإِسْنَادِهِ عَنْ وَهْبِ بْنِ وَهْبٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ قَالَ: هَمَمْتُ بِتَزْوِيجِ فَاطِمَةَ حِيناً وَ لَمْ أَجْسُرْ عَلَى أَنْ أَذْكُرَهُ لِرَسُولِ اللَّهِ ص وَ كَانَ ذَلِكَ يَخْتَلِجُ فِي صَدْرِي لَيْلًا وَ نَهَاراً حَتَّى دَخَلْتُ يَوْماً عَلَى رَسُولِ اللَّهِ ص فَقَالَ يَا عَلِيُّ

The book ‘Musnad Fatima^-asws’ – from Musa Bin Abdullah Al Jushamy, by his chain from Wahb Bin Wahb, from Ja’far Bin Muhammad, from his father, from his grandfather,

From Ali^-asws Bin Abu Talib^-asws having said: ‘I^-asws had thought for a time of marrying (Syeda) Fatima^-asws but was not brave upon mentioning it to Rasool-Allah^-saww, and that fluttered in my chest night and day until one day I entered to see Rasool-Allah^-saww. He^-saww said: ‘O Ali^-asws!’

فَقُلْتُ لَبَّيْكَ يَا رَسُولَ اللَّهِ

I^-asws said: ‘Here I^-asws am, O Rasool-Allah^-saww!’

فَقَالَ هَلْ لَكَ فِي التَّزْوِيجِ

He^-saww said: ‘Do you^-asws want to get married?’

فَقُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ

I^-asws said: ‘Allah^-azwj and His^-azwj Rasool^-saww are more knowing!’

فَظَنَنْتُ أَنَّهُ يُرِيدُ أَنْ يُزَوِّجَنِي بِبَعْضِ نِسَاءِ قُرَيْشٍ وَ قَلْبِي خَائِفٌ مِنْ فَوْتِ فَاطِمَةَ فَفَارَقْتُهُ عَلَى هَذَا فَوَ اللَّهِ مَا شَعَرْتُ حَتَّى أَتَانِي رَسُولُ رَسُولِ اللَّهِ ص فَقَالَ أَجِبْ يَا عَلِيُّ وَ أَسْرِعْ

I^-asws thought that he^-saww wanted to get me^-asws married to one of the women of Qureysh, and my^-asws heart was fearful of losing (Syeda) Fatima^-asws. I^-asws separated from him^-saww upon this. I^-asws was not aware until a messenger of Rasool-Allah^-saww came to me^-asws. He said, ‘Answer Rasool-Allah^-saww and be quick!’

قَالَ فَأَسْرَعْتُ الْمُضِيَّ إِلَيْهِ فَلَمَّا دَخَلْتُ نَظَرْتُ إِلَيْهِ فَلَمَّا رَأَيْتُهُ مَا رَأَيْتُهُ أَشَدَّ فَرَحاً مِنْ ذَلِكَ الْيَوْمِ وَ هُوَ فِي حُجْرَةِ أُمِّ سَلَمَةَ

He^-asws said: ‘I^-asws was swift in going to him^-saww. When I^-asws entered, I^-asws looked at him^-saww. When I^-asws saw him^-saww, I^-asws had not seen him^-saww any more intensely happier than on that day, and he^-saww was in a chamber of Umm Salama^-ra.

فَلَمَّا أَبْصَرَ بِي تَهَلَّلَ وَ تَبَسَّمَ حَتَّى نَظَرْتُ إِلَى بَيَاضِ أَسْنَانِهِ لَهَا بَرِيقٌ قَالَ هَلُمَّ يَا عَلِيُّ فَإِنَّ اللَّهَ قَدْ كَفَانِي مَا أَهَمَّنِي فِيكَ مِنْ أَمْرِ تَزْوِيجِكَ

When he^-saww sighted me^-asws, he beamed and smiled to the extent I^-asws looked at the whiteness of his^-saww teeth having a shine for these. He^-saww said: ‘Come, O Ali^-asws, for Allah^-azwj has Suffice me^-saww of what had worried me^-saww regarding you^-asws, of the matter your^-asws marriage!’

فَقُلْتُ وَ كَيْفَ ذَلِكَ يَا رَسُولَ اللَّهِ

I^-asws said: ‘And how is that so, O Rasool-Allah^-saww?’

قَالَ أَتَانِي جَبْرَئِيلُ وَ مَعَهُ مِنْ قَرَنْفُلِ الْجَنَّةِ وَ سُنْبُلِهَا قِطْعَتَانِ فَنَاوَلَنِيهَا فَأَخَذْتُهُ فَشَمِمْتُهُ فَسَطَعَ مِنْهَا رَائِحَةُ الْمِسْكِ ثُمَّ أَخَذَهَا مِنِّي فَقُلْتُ يَا جَبْرَئِيلُ مَا سَبِيلُهَا

He^-saww said: ‘Jibraeel^-as came to me^-saww and with him^-as were two pieces from the cloves of Paradise and their ears (pods). He^-as gave these to me^-saww. I^-saww took it and smelt it. There arose aroma of the Musk from these. Then he^-as took it back from me^-saww. I^-saww said: ‘O Jibraeel^-as! What is its way (purpose)?’

 فَقَالَ إِنَّ اللَّهَ أَمَرَ سُكَّانَ الْجَنَّةِ أَنْ يُزَيِّنُوا الْجِنَانَ كُلَّهَا بِمَفَارِشِهَا وَ نُضُودِهَا وَ أَنْهَارِهَا وَ أَشْجَارِهَا وَ أَمَرَ رِيحَ الْجَنَّةِ الَّتِي يُقَالُ لَهَا الْمُنِيرَةُ فَهَبَّتْ فِي الْجَنَّةِ بِأَنْوَاعِ الْعِطْرِ وَ الطِّيبِ وَ أَمَرَ حُورَ عِينِهَا يَقْرَءُوا فِيهَا سُورَةَ طه وَ يس فَرَفَعُوا أَصْوَاتِهِنَّ بِهَا

He^-as said: ‘Allah^-azwj Commanded the dwellers of Paradise to adorn the Gardens, all of them, with their furnishings, and their cushions, and their rivers, and their trees, and He^-azwj Commanded the breeze of Paradise called ‘Al-Muneyra’. It blew into the Paradise with a variety of fragrances and perfumes, and He^-azwj Commanded their Maiden Houries with reciting therein Surah Ta Ha and Yaseen, so they raised their voices with it.

ثُمَّ نَادَى مُنَادٍ أَلَا إِنَّ الْيَوْمَ يَوْمُ وَلِيمَةِ فَاطِمَةَ بِنْتِ مُحَمَّدٍ وَ عَلِيِّ بْنِ أَبِي طَالِبٍ رِضًى مِنِّي بِهِمَا

Then a caller called out: “Indeed! Today is a day of a banquet of (Syeda) Fatima^-asws daughter^-asws of Muhammad^-saww, and Ali^-asws Bin Abu Talib^-asws! There is Pleasure from Me I^-azwj with both of them^-asws!

ثُمَّ بَعَثَ اللَّهُ تَعَالَى سَحَابَةً بَيْضَاءَ فَمَطَرَتْ عَلَى أَهْلِ الْجَنَّةِ مِنْ لُؤْلُئِهَا وَ زَبَرْجَدِهَا وَ يَاقُوتِهَا وَ أَمَرَ خُدَّامَ الْجَنَّةِ أَنْ يَلْقِطُوهَا وَ أَمَرَ مَلَكاً مِنَ الْمَلَائِكَةِ يُقَالُ لَهُ رَاحِيلُ فَخَطَبَ رَاحِيلُ بِخُطْبَةٍ لَمْ يَسْمَعْ أَهْلُ السَّمَاءِ بِمِثْلِهَا

Then Allah^-azwj the Exalted Dispatched a white cloud and it rained upon the people of Paradise from its pearls, and its emeralds, and its rubies, and He^-azwj Commanded the servants of Paradise to pick these upon, and Commanded an Angel from the Angels called ‘Raheel’. So Raheel addressed with such a sermon, the inhabitants of the sky had not heard the likes of it.

ثُمَّ نَادَى مُنَادٍ مَلَائِكَتِي وَ سُكَّانَ جَنَّتِي بَرِّكُوا عَلَى نِكَاحِ فَاطِمَةَ بِنْتِ مُحَمَّدٍ وَ عَلِيِّ بْنِ أَبِي طَالِبٍ فَإِنِّي زَوَّجْتُ أَحَبَّ النِّسَاءِ إِلَيَّ مِنْ أَحَبِّ الرِّجَالِ‏ إِلَيَّ بَعْدَ مُحَمَّدٍ

Then a caller called out: “My^-azwj Angels and dwellers of My^-azwj Paradise! Send blessings upon the marriage of (Syeda) Fatima^-asws daughter^-asws of Muhammad^-saww, and Ali^-asws Bin Abu Talib^-asws, for I^-azwj have got the woman most Beloved to Me^-azwj, married to the one man most Beloved to Me^-azwj, after Muhammad^-saww!”

ثُمَّ قَالَ يَا عَلِيُّ أَبْشِرْ أَبْشِرْ فَإِنِّي قَدْ زَوَّجْتُكَ بِابْنَتِي فَاطِمَةَ عَلَى مَا زَوَّجَكَ الرَّحْمَنُ مِنْ فَوْقِ عَرْشِهِ فَقَدْ رَضِيتُ لَهَا وَ لَكَ مَا رَضِيَ اللَّهُ لَكُمَا فَدُونَكَ أَهْلَكَ وَ كَفَى يَا عَلِيُّ بِرِضَايَ رِضًا فِيكَ يَا عَلِيُّ

Then he^-saww said: ‘O Ali^-asws! Receive glad tidings! Receive glad tidings for I^-saww am getting you^-asws married to my^-saww daughter^-asws (Syeda) Fatima^-asws, based upon what the Beneficent has got you^-asws married from above His^-azwj Throne, for I^-saww am pleased for her^-asws and for you^-asws what Allah^-azwj is Pleased for you^-asws both! Thus she^-asws is your^-asws wife, and suffice O Ali^-asws, with my^-saww pleasure as sufficient regarding you^-asws, O Ali^-asws!’

فَقَالَ يَا رَسُولَ اللَّهِ أَ وَ بَلَغَ مِنْ شَأْنِي أَنْ أُذْكَرَ فِي أَهْلِ الْجَنَّةِ وَ زَوَّجَنِيَ اللَّهُ فِي مَلَائِكَتِهِ

He^-asws said: ‘O Rasool-Allah^-saww, and it has reached from my^-asws glory such that I^-asws am mentioned among the inhabitants of Paradise, and Allah^-azwj got me^-asws married among His^-azwj Angels?’

فَقَالَ يَا عَلِيُّ إِنَّ اللَّهَ إِذَا أَحَبَّ عَبْداً أَكْرَمَهُ بِمَا لَا عَيْنٌ رَأَتْ وَ لَا أُذُنٌ سَمِعَتْ وَ لَا خَطَرَ عَلَى قَلْبِ بَشَرٍ

He^-saww said: ‘He^-saww said: ‘O Ali^-asws! When Allah^-azwj Loves a servant, He^-azwj Honours him with what no eye has seen nor has an ear heard, nor has it occurred upon the heart of a mortal!’

فَقَالَ عَلِيٌّ يَا رَبِّ أَوْزِعْنِيالَّتِي أَنْعَمْتَ عَلَيَ‏ أَنْ أَشْكُرَ نِعْمَتَكَ

Ali^-asws said: ‘My Lord! Support me that I should thank for Your Favours [27:19]’.

فَقَالَ النَّبِيُّ ص آمِينَ آمِي

The Prophet^-saww said: ‘Ameen! Ameen!’

نَ وَ قَالَ عَلِيٌّ لَمَّا أَتَيْتُ رَسُولَ اللَّهِ ص خَاطِباً ابْنَتَهُ فَاطِمَةَ قَالَ وَ مَا عِنْدَكَ تَنْقُدُنِي

And Ali^-asws said: ‘When I^-asws came to Rasool-Allah^-saww to propose for his^-saww daughter^-asws (Syeda) Fatima^-asws, he^-saww said: ‘And what is in your^-asws possession as cash?’

قُلْتُ لَهُ لَيْسَ عِنْدِي إِلَّا بَعِيرِي وَ فَرَسِي وَ دِرْعِي

I^-asws said to him^-saww: ‘There isn’t anything in my^-asws possession except my^-asws camel and my^-asws horse and my^-asws armour!’

قَالَ أَمَّا فَرَسُكَ فَلَا بُدَّ لَكَ مِنْهُ تُقَاتِلُ عَلَيْهِ وَ أَمَّا بَعِيرُكَ فَحَامِلٌ أَهْلَكَ وَ أَمَّا دِرْعُكَ فَقَدْ زَوَّجَكَ اللَّهُ بِهَا

He^-saww said: ‘As for your^-asws horse, there is no escape for you^-asws from it. You^-asws have to fight battles over it, and as for your^-asws camel, it is a carrier of your^-asws family, and as for your^-asws armour, Allah^-azwj will get you^-asws married with it!’

قَالَ عَلِيٌّ فَخَرَجْتُ مِنْ عِنْدِهِ وَ الدِّرْعُ عَلَى عَاتِقِيَ الْأَيْسَرِ فَدُعِيتُ إِلَى سُوقِ اللَّيْلِ فَبِعْتُهَا بِأَرْبَعِمِائَةِ دِرْهَمٍ سُودٍ هَجَرِيَّةٍ ثُمَّ أَتَيْتُ بِهَا إِلَى النَّبِيِّ ص فَصَبَبْتُهَا بَيْنَ يَدَيْهِ

Ali^-asws said: ‘I^-asws went out from his^-saww presence and the armour was upon my^-asws left shoulder. I^-asws called out to the night market and sold it for four hundred ‘Hajariya’ Dirhams. Then I^-asws came with these to the Prophet^-saww and poured these in front of him^-saww.

فَوَ اللَّهِ مَا سَأَلَنِي عَنْ عَدَدِهَا وَ كَانَ رَسُولُ اللَّهِ ص سَوِيَّ الْكَفِّ فَدَعَا بِلَالًا وَ مَلَأَ قَبْضَتَهُ فَقَالَ يَا بِلَالُ ابْتَعْ بِهَا طِيباً لِابْنَتِي فَاطِمَةَ

By Allah^-azwj! He^-saww did not ask me about its number, and Rasool-Allah^-saww was an even-handed (just) person. He^-saww called Bilal and filled his hand. He^-saww said: ‘O Bilal! Buy perfume with these for my^-saww daughter^-asws (Syeda) Fatima^-asws!’

ثُمَّ دَعَا أُمَّ سَلَمَةَ فَقَالَ يَا أُمَّ سَلَمَةَ ابْتَاعِي لِابْنَتِي فِرَاشاً مِنْ حليس [مَجْلِسِ‏] مِصْرَ وَ احْشِيهِ لِيفاً وَ اتَّخِذِي لَهَا مِدْرَعَةً وَ عَبَايَةً قُطْوَانِيَّةً وَ لَا تَتَّخِذِي لَهَا أَكْثَرَ مِنْ ذَلِكَ فَيَكُونَا مِنَ الْمُسْرِفِينَ

Then he^-saww called Umm Salama^-ra. He^-saww said: ‘O Umm Salama^-ra! Buy for my daughter^-asws a mattress of Egyptian cloth and stuff it with palm fibre, a waist-coat and a Qatwany Abaya (cloak), and do not take for her^-asws more than that for they^-asws would both be from the extravagant ones!’

وَ صَبَرْتُ أَيَّاماً مَا أَذْكُرُ لِرَسُولِ اللَّهِ ص شَيْئاً مِنْ أَمْرِ ابْنَتِهِ حَتَّى دَخَلْتُ عَلَى أُمِّ سَلَمَةَ فَقَالَتْ لِي يَا عَلِيُّ لِمَ لَا تَقُولُ لِرَسُولِ اللَّهِ ص يُدْخِلْكَ عَلَى أَهْلِكَ

And I^-asws was patient for day not mentioning anything to Rasool-Allah^-saww of the matter of his^-saww daughter^-asws until I^-asws entered to see Umm Salama^-ra. She^-ra said to me^-asws: ‘O Ali^-asws! Why don’t you^-asws say to Rasool-Allah^-saww take you^-asws to your^-asws wife?’

قَالَ قُلْتُ أَسْتَحِي مِنْهُ أَنْ أَذْكُرَ لَهُ شَيْئاً مِنْ هَذَا

He^-asws said: ‘I^-asws said: ‘I^-asws am too embarrassed from him^-saww to mention anything from this to him^-saww!’

فَقَالَتْ أُمُّ سَلَمَةَ ادْخُلْ عَلَيْهِ فَإِنَّهُ سَيَعْلَمُ مَا فِي نَفْسِكَ

Umm Salama^-ra said: ‘Just enter to see him^-saww, and he^-saww will know what is within your conscience!’

قَالَ عَلِيٌّ فَدَخَلْتُ عَلَيْهِ ثُمَّ خَرَجْتُ ثُمَّ دَخَلْتُ ثُمَّ خَرَجْتُ فَقَالَ رَسُولُ اللَّهِ ص أَحْسَبُكَ أَنَّكَ تَشْتَهِي الدُّخُولَ عَلَى أَهْلِكَ

Ali^-asws said: ‘I^-asws entered to see him^-saww, then came out, then entered, then came out. Rasool-Allah^-saww said: ‘I^-saww reckon you^-asws are desiring to go to your^-asws wife?’

قَالَ قُلْتُ نَعَمْ فِدَاكَ أَبِي وَ أُمِّي يَا رَسُولَ اللَّهِ

He^-asws said: ‘I^-asws said: ‘Yes! May my^-asws father^-as and my^-asws mother^-as be sacrificed for you^-saww, O Rasool-Allah^-saww!’

فَقَالَ ص غَداً إِنْ شَاءَ اللَّهُ تَعَالَى.

He^-saww said: ‘Tomorrow, if Allah^-azwj the Exalted so Desires!’’[387]

54 مِصْبَاحُ الْأَنْوَارِ، رَوَى ابْنُ بَابَوَيْهِ‏ فِي حَدِيثٍ طَوِيلٍ أَوْرَدَهُ فِي تَزْوِيجِ فَاطِمَةَ أَنَّ النَّبِيَّ ص أَخَذَ فِي فِيهِ مَاءً وَ دَعَا فَاطِمَةَ فَأَجْلَسَهَا بَيْنَ يَدَيْهِ ثُمَّ مَجَّ الْمَاءَ فِي‏ الْمِخْضَبِ وَ غَسَلَ فِيهِ قَدَمَيْهِ وَ وَجْهَهُ

(The book) Misbah Al Anwaar’ –

It is reported by Ibn Babuwayh in a lengthy Hadeeth he reported regarding the marriage of (Syeda) Fatima^-asws, ‘The Prophet^-saww took some water in his^-saww mouth and called (Syeda) Fatima ^-asws and seated her^-asws in front of him^-saww. Then he^-saww poured the water into a washbasin and washed his^-saww feed and his^-saww face in it.

ثُمَّ دَعَا فَاطِمَةَ وَ أَخَذَ كَفّاً مِنْ مَاءٍ فَضَرَبَهُ عَلَى رَأْسِهَا وَ كَفّاً بَيْنَ يَدَيْهَا ثُمَّ رَشَّ جِلْدَهَا ثُمَّ دَعَا بِمِخْضَبٍ آخَرَ ثُمَّ دَعَا عَلِيّاً فَصَنَعَ بِهِ كَمَا صَنَعَ بِهَا

Then he^-saww called (Syeda) Fatima^-asws and took a handful of water and splashed it upon her^-asws head and a handful in front of her. Then he^-saww sprinkled on her^-asws skin. Then he^-saww called for another washbasin, then called Ali^-asws and did with him^-asws just as he^-saww had done with her^-asws.

ثُمَّ الْتَزَمَهُمَا وَ قَالَ- اللَّهُمَّ كَمَا أَذْهَبْتَ عَنِّي الرِّجْسَ وَ طَهَّرْتَنِي تَطْهِيراً فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَ طَهِّرْهُمْ تَطْهِيراً

Then he^-saww hugged her^-asws and said: ‘O Allah^-azwj! Just as You^-azwj Kept the uncleanness away from me^-saww and Purified me^-saww a thorough purifying, Keep the uncleanness away from them^-asws and Purify them^-asws a thorough purifying!’

ثُمَّ قَالَ قُومَا إِلَى بَيْتِكُمَا جَمَعَ اللَّهُ بَيْنَكُمَا وَ بَارَكَ فِي نَسْلِكُمَا وَ أَصْلَحَ بَالَكُمَا

Then he^-saww said: ‘Arise to go to your^-asws home, and may there be in your^-asws offspring and Rectify your^-asws matters!’

ثُمَّ قَامَ فَخَرَجَ وَ أَغْلَقَ الْبَابَ.

Then he^-saww stood up and closed the door’.[388]

55 وَ عَنْ شُرَحْبِيلَ بْنِ سَعِيدٍ قَالَ: دَخَلَ رَسُولُ اللَّهِ ص عَلَى فَاطِمَةَ صَبِيحَةَ عُرْسِهَا بِقَدَحٍ فِيهِ لَبَنٌ فَقَالَ اشْرَبِي فِدَاكِ أَبُوكِ ثُمَّ قَالَ لِعَلِيٍّ ع اشْرَبْ فِدَاكَ ابْنُ عَمِّكَ.

From Shurahjeel Bin Saeed who said,

‘Rasool-Allah^-saww entered to see (Syeda) Fatima^-asws on the morning of her wedding with a cup wherein was milk. He^-saww said: ‘Drink, may your^-asws father^-saww be sacrificed for you^-asws!’ Then said to Ali^-asws: ‘Drink, may the son^-saww of your^-asws uncle^-as be sacrificed for you^-asws!’’[389]

باب 105 فضل الأولاد و ثواب تربيتهم و كيفيتها

CHAPTER 105 – MERITS OF THE CHILDREN, AND REWARDS OF THEIR UPBRINGING ITS METHOD

1- مكا، مكارم الأخلاق عَنِ السَّكُونِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الْوَلَدُ الصَّالِحُ رَيْحَانَةٌ مِنْ رَيَاحِينِ الْجَنَّةِ.

(The book) ‘Makarim Al Akhlaq’ – From Al Sakuni who said,

‘Rasool-Allah^-saww said: ‘The righteous child is a fragrant flower from the fragrant flowers of Paradise’.[390]

2- عَنِ الصَّادِقِ ع قَالَ: مِيرَاثُ اللَّهِ مِنْ عَبْدِهِ الْمُؤْمِنِ وَلَدٌ صَالِحٌ يَسْتَغْفِرُ لَهُ.

From Al-Sadiq^-asws having said: ‘Inheritance of Allah^-azwj from His^-azwj believing servant is a righteous child who seeks Forgiveness for him’.[391]

3- وَ عَنْهُ ع قَالَ: الْبَنَاتُ حَسَنَاتٌ وَ الْبَنُونَ نِعْمَةٌ فَالْحَسَنَاتُ يُثَابُ عَلَيْهَا وَ النِّعَمُ يُسْأَلُ عَنْهَا.

And from him^-asws having said: ‘The daughters are good deeds and the sons are bounties. The good deeds are Rewarded upon, and the bounties will be questioned about’.[392]

4- وَ بُشِّرَ النَّبِيُّ ص بِابْنَةٍ فَنَظَرَ فِي وُجُوهِ أَصْحَابِهِ فَرَأَى الْكَرَاهَةَ فِيهِمْ فَقَالَ‏ مَا لَكُمْ رَيْحَانَةٌ أَشَمُّهَا وَ رِزْقُهَا عَلَى اللَّهِ.

And the Prophet^-saww was given glad tidings of a daughter. He^-saww looked into the faces of his^-saww companions. He^-saww saw the dislike in them. He^-saww said: ‘What is the matter with you all? (She is) a fragrant flower I^-saww smell and her^-asws sustenance is upon Allah^-azwj’’.[393]

5- مِنَ الرَّوْضَةِ، قَالَ قَالَ رَسُولُ اللَّهِ ص‏ نِعْمَ الْوَلَدُ الْبَنَاتُ الْمُخَدَّرَاتُ مَنْ كَانَتْ عِنْدَهُ وَاحِدَةٌ جَعَلَهَا اللَّهُ سِتْراً مِنَ النَّارِ وَ مَنْ كَانَتْ عِنْدَهُ اثْنَتَانِ أَدْخَلَهُ اللَّهُ بِهَا الْجَنَّةَ وَ مَنْ يَكُنْ لَهُ ثَلَاثٌ أَوْ مِثْلُهُنَّ مِنَ الْأَخَوَاتِ وُضِعَ عَنْهُ الْجِهَادُ وَ الصَّدَقَةُ.

From ‘Al Rowza’ –

He said, ‘Rasool-Allah^-saww said: ‘Best of the children are the daughters kept at home! One who has one in his possession, Allah^-azwj will Make her a veil from the Hellfire, and one who has two in his possession, Allah^-azwj will Admit him into the Paradise due to her, and one who has three for him or similar to them from the sisters, the Jihad and the charity are dropped from him’.[394]

6- عَنْ حُذَيْفَةَ الْيَمَانِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ خَيْرُ أَوْلَادِكُمُ الْبَنَاتُ.

From Huzeyfa Al Yamani who said,

Rasool-Allah^-saww said: ‘Best of your children are the daughters!’[395]

7- عَنِ الرِّضَا ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا أَرَادَ بِعَبْدٍ خَيْراً لَمْ يُمِتْهُ حَتَّى يُرِيَهُ الْخَلَفَ.

From Al-Reza^-asws having said: ‘Allah^-azwj Blessed and Exalted, When He^-azwj Wants good for a servant, does not Cause him to die until He^-azwj Shows him his replacement (successor)’.[396]

8- وَ رُوِيَ أَنَّ مَنْ مَاتَ بِلَا خَلَفٍ فَكَأَنْ لَمْ يَكُنْ فِي النَّاسِ وَ مَنْ مَاتَ وَ لَهُ خَلَفٌ فَكَأَنْ لَمْ يَمُتْ.

And it is reported that the one who dies without a replacement (successor), it is as if he had not existed among the people, and the one who dies and there is a replacement (successor) for him, it is as if he did not die’.[397]

9- وَ عَنِ الصَّادِقِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيَرْحَمُ الرَّجُلَ لِشِدَّةِ حُبِّهِ لِوَلَدِهِ.

And from Al-Sadiq^-asws having said: ‘Allah^-azwj Mighty and Majestic Mercies the man as per the intensity of his love for his child’.[398]

10- وَ قَالَ لَهُ عُمَرُ بْنُ يَزِيدَ إِنَّ لِي بَنَاتٍ

And Umar Bin Yazeed said to him^-asws, ‘There are daughters for me!’

فَقَالَ لِي لَعَلَّكَ تَتَمَنَّى مَوْتَهُنَّ أَمَا إِنَّكَ إِنْ تَمَنَّيْتَ مَوْتَهُنَّ وَ مِتْنَ لَمْ تُؤْجَرْ يَوْمَ الْقِيَامَةِ وَ لَقِيتَ رَبَّكَ حِينَ تَلْقَاهُ وَ أَنْتَ عَاصٍ.

He^-asws said to me: ‘Perhaps you are wishing for their death? But, if you are wishing for their death and they do die, you will not be Rewarded on the Day of Qiyamah (for anything), and you will meet your Lord^-azwj when you do meet Him^-azwj and you would be a disobedient one’.[399]

11- عَنْ حَمْزَةَ بْنِ حُمْرَانَ بِإِسْنَادِهِ‏ أَنَّهُ أَتَى رَجُلٌ النَّبِيَّ ص وَ عِنْدَهُ رَجُلٌ فَأَخْبَرَهُ بِمَوْلُودٍ فَتَغَيَّرَ لَوْنُ الرَّجُلِ فَقَالَ النَّبِيُّ ص مَا لَكَ

From Hamza Bin Humran, by his chain,

‘A man came to the Prophet^-saww and in his^-saww presence was a man. He was informed of a new born for him. The complexion of the man changed. The Prophet^-saww said: ‘What is the matter with you?’

فَقَالَ خَيْرٌ

He said, ‘Good’.

قَالَ قُلْ

He^-saww said: ‘Tell!’

قَالَ خَرَجْتُ وَ الْمَرْأَةُ تَمْخَضُ فَأُخْبِرْتُ أَنَّهَا وَلَدَتْ جَارِيَةً

He said, ‘I came out while the wife was in labour. I have been informed she has given birth to a girl’.

فَقَالَ لَهُ النَّبِيُّ ص الْأَرْضُ تُقِلُّهَا وَ السَّمَاءُ تُظِلُّهَا وَ اللَّهُ يَرْزُقُهَا وَ هِيَ رَيْحَانَةٌ تَشَمُّهَا

The Prophet^-saww said to him: ‘The earth will carry her and the sky will shade her and Allah^-azwj will Sustain her, and she is a fragrant flower you can smell!’

ثُمَّ أَقْبَلَ عَلَى أَصْحَابِهِ فَقَالَ مَنْ كَانَتْ لَهُ ابْنَةٌ وَاحِدَةٌ فَهُوَ مَفْدُوحٌ وَ مَنْ كَانَتْ لَهُ ابْنَتَانِ فَيَا غَوْثَاهْ وَ مَنْ كَانَ لَهُ ثَلَاثٌ وُضِعَ عَنْهُ الْجِهَادُ وَ كُلُّ مَكْرُوهٍ وَ مَنْ كَانَ لَهُ أَرْبَعٌ فَيَا عِبَادَ اللَّهِ أَعِينُوهُ يَا عِبَادَ اللَّهِ أَقْرِضُوهُ يَا عِبَادَ اللَّهِ ارْحَمُوهُ.

Then he^-saww faced toward his^-saww companions. He^-saww said: ‘One who has one daughter for him is burdened, and one who has two for him, how in need of help he is; and one who has three for him, the Jihad and every abhorrence is dropped from him, and the one who has four for him, O servants of Allah^-azwj assist him! O servants of Allah^-azwj lend to him! O servants of Allah^-azwj mercy him!’[400]

12- وَ قَالَ ع‏ مَنْ عَالَ ثَلَاثَ بَنَاتٍ أَوْ ثَلَاثَ أَخَوَاتٍ وَجَبَتْ لَهُ الْجَنَّةُ

And he^-saww said: ‘One who supports three daughters or three sisters, the Paradise is obligated for him!’

قِيلَ يَا رَسُولَ اللَّهِ وَ اثْنَتَيْنِ

It was said: ‘O Rasool-Allah^-saww, and two?’

قَالَ ص وَ اثْنَتَيْنِ

He^-saww said: ‘And two’.

قِيلَ يَا رَسُولَ اللَّهِ وَ وَاحِدَةً

It was said, ‘O Rasool-Allah^-saww, and one?’

قَالَ وَ وَاحِدَةً.

He^-saww said: ‘And one!’’[401]

13 عَنِ النَّبِيِّ ص قَالَ: مِنْ سَعَادَةِ الرَّجُلِ أَنْ لَا تَحِيضَ ابْنَتُهُ فِي بَيْتِهِ.

And from the Prophet^-saww having said: ‘From the good fortune of a man is that his daughter does not menstruate in his house’.[402]

14- عَنِ النَّبِيِّ ص قَالَ: أَحِبُّوا الصِّبْيَانَ وَ ارْحَمُوهُمْ فَإِذَا وَعَدْتُمُوهُمْ فَفُوا لَهُمْ فَإِنَّهُمْ لَا يَرَوْنَ إِلَّا أَنَّكُمْ تَرْزُقُونَهُمْ.

From the Prophet^-saww having said: ‘Love the children and mercy them. When you promise them, fulfil for them, for they are viewing that only you are their provider’.[403]

15- وَ عَنِ النَّبِيِّ ص‏ نَظَرَ إِلَى رَجُلٍ لَهُ ابْنَانِ فَقَبَّلَ أَحَدَهُمَا وَ تَرَكَ الْآخَرَ فَقَالَ النَّبِيُّ ص فَهَلَّا آسَيْتَ بَيْنَهُمَا.

And from the Prophet^-saww, he^-saww looked at a man having two daughters for him. He kissed one of them and neglected the other. The Prophet^-saww said: ‘Why don’t you treat both of them equally?’[404]

16- وَ قَالَ ع‏ اعْدِلُوا بَيْنَ أَوْلَادِكُمْ كَمَا تُحِبُّونَ أَنْ يَعْدِلُوا بَيْنَكُمْ فِي الْبِرِّ وَ اللُّطْفِ.

And he^-saww said: ‘Be equitable between your children just as you would love to be treated equitably between you in the righteousness and the compassion!’[405]

17- قَبَّلَ رَسُولُ اللَّهِ ص الْحَسَنَ وَ الْحُسَيْنَ ع فَقَالَ الْأَقْرَعُ بْنُ حَابِسٍ إِنَّ لِي عَشَرَةً مِنَ الْأَوْلَادِ مَا قَبَّلْتُ وَاحِداً مِنْهُمْ

Rasool-Allah^-saww kissed Al-Hassan^-asws and Al-Husayn^-asws. Al-Fara’a Bin Habis said, ‘There are ten children for me. I have not kissed even one of them!’

 فَقَالَ مَا عَلَيَّ إِنْ نَزَعَ اللَّهُ الرَّحْمَةَ مِنْكَ أَوْ كَلِمَةً نَحْوَهَا.

He^-saww said: ‘What is to me^-saww if Allah^-azwj has Removed the mercy from you!’ – or words approximate to it’.[406]

18- عَنِ النَّبِيِّ ص قَالَ: سَمُّوا أَوْلَادَكُمْ أَسْمَاءَ الْأَنْبِيَاءِ وَ أَحْسَنُ الْأَسْمَاءِ عَبْدُ اللَّهِ وَ عَبْدُ الرَّحْمَنِ.

From the Prophet^-saww having said: ‘Name your children with names of the Prophets^-as, and the best of names is ‘Abdullah’ and ‘Abdul Rahman’’.[407]

19- وَ عَنِ النَّبِيِّ ص قَالَ: مِنْ حَقِّ الْوَلَدِ عَلَى وَالِدِهِ ثَلَاثَةٌ يُحَسِّنُ اسْمَهُ وَ يُعَلِّمُهُ الْكِتَابَةَ وَ يُزَوِّجُهُ إِذَا بَلَغَ.

And from the Prophet^-saww having said: ‘From rights of the child upon his parent are three – he should give him a good name, and teach him the Book (Quran), and get him married when he matures’.[408]

20- وَ قَالَ ع‏ أَكْثِرُوا مِنْ قُبْلَةِ أَوْلَادِكُمْ فَإِنَّ لَكُمْ بِكُلِّ قُبْلَةٍ دَرَجَةً فِي الْجَنَّةِ مَا بَيْنَ كُلِّ دَرَجَةٍ خَمْسُمِائَةِ عَامٍ.

And he^-asws said: ‘Frequent from kissing your children. For you, with every kiss is a rank in the Paradise, what is between each rank being a travel distance of five hundred years’.[409]

21- عَنِ الرِّضَا ع عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا مِنْ قَوْمٍ كَانَتْ لَهُمْ مَشُورَةٌ فَحَضَرَ مَعَهُمْ مَنِ اسْمُهُ مُحَمَّدٌ وَ أَحْمَدُ فَأَدْخَلُوهُ فِي مَشُورَتِهِمْ‏ إِلَّا خِيرَ لَهُمْ.

From Al-Reza^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘There are none from a people having consultation for them, so there is present with them someone named as ‘Muhammad’ and ‘Ahmad’, so they include him in the consultation, except it would be better for them’.[410]

22- وَ قَالَ ع‏ يَلْزَمُ الْوَالِدَيْنِ مِنْ عُقُوقِ الْوَلَدِ مَا يَلْزَمُ الْوَلَدَ لَهُمَا مِنَ الْعُقُوقِ.

And he^-asws said: ‘The parents are liable for disobedience toward the child just as the child is liable for disobedience toward them’.[411]

23- وَ قَالَ ص‏ وَ الَّذِي بَعَثَنِي بِالْحَقِّ إِنَّ الْعَاقَّ لِوَالِدَيْهِ مَا يَجِدُ رِيحَ الْجَنَّةِ.

And he^-saww said: ‘By the One Who Send me^-saww with the truth! The one disloyal to his parents will not feel the breeze of Paradise!’[412]

24- قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ قُبْلَةُ الْوَلَدِ رَحْمَةٌ وَ قُبْلَةُ الْمَرْأَةِ شَهْوَةٌ وَ قُبْلَةُ الْوَالِدَيْنِ عِبَادَةٌ وَ قُبْلَةُ الرَّجُلِ أَخَاهُ دِينٌ.

Amir Al-Momineen^-asws said: ‘Kissing the child is mercy, and kissing the wife is lustful desire, and kissing the parents is an act of worship, and kissing the man is his brother-hood in religion’.[413]

25- وَ زَادَ عَنْهُ الْحَسَنُ الْبَصْرِيُ‏ وَ قُبْلَةُ الْإِمَامِ الْعَادِلِ طَاعَةٌ.

And Al-Hassan Al-Basry increased in it, ‘And kissing the just Imam^-asws is an act of obedience’.[414]

26- عَنِ الصَّادِقِ ع قَالَ: بِرُّ الرَّجُلِ بِوَلَدِهِ بِرُّهُ بِوَالِدَيْهِ.

From Al-Sadiq^-asws having said: ‘Righteousness of the man with his child is his righteousness with his parents’.[415]

27- عَنْ رِفَاعَةَ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الرَّجُلِ تَكُونُ لَهُ بَنُونَ وَ أُمُّهُمْ لَيْسَتْ بِوَاحِدَةٍ أَ يُفَضِّلُ أَحَدَهُمْ عَلَى الْآخَرِ

From Rifa’at who said,

‘I asked Abu Al-Hassan^-asws about the man having sons for him and their mother isn’t one, ‘Can he prefer one of them over the other?’

قَالَ نَعَمْ لَا بَأْسَ بِهِ قَدْ كَانَ أَبِي ع يُفَضِّلُنِي عَلَى عَبْدِ اللَّهِ.

He^-asws said: ‘Yes, there is no problem with it. My^-asws father^-asws used to prefer me^-asws over Abdullah’.[416]

28- عَنِ الصَّادِقِ ع قَالَ: مِنْ نِعَمِ اللَّهِ عَزَّ وَ جَلَّ عَلَى الرَّجُلِ أَنْ يُشْبِهَهُ وَلَدُهُ.

From Al-Sadiq^-asws having said: ‘From the bounties of Allah^-azwj Mighty and Majestic upon the man is that his son would resemble him’.[417]

29- وَ عَنْهُ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا أَرَادَ أَنْ يَخْلُقَ خَلْقاً جَمَعَ كُلَّ صُورَةٍ بَيْنَهُ وَ بَيْنَ آدَمَ ثُمَّ خَلَقَهُ عَلَى صُورَةِ إِحْدَاهُنَّ فَلَا يَقُولَنَّ أَحَدٌ لِوَلَدِهِ هَذَا لَا يُشْبِهُنِي وَ لَا يُشْبِهُ شَيْئاً مِنْ آبَائِي.

And from him^-asws having said: ‘When Allah^-azwj Blessed and Exalted Creates a creature, He^-azwj Gathers every image between him and Adam^-as. Then He^-azwj Creates him upon an image of one of them, so not one of you should be saying, ‘This one does not resemble me’, and he does not resemble anything from my forefathers’!’[418]

30- وَ سَأَلَ رَجُلٌ النَّبِيَّ ص فَقَالَ مَا لَنَا نَجِدُ بِأَوْلَادِنَا مَا لَا يَجِدُونَ بِنَا

And a man asked the Prophet^-saww. He said, ‘What is the matter with us? We are finding with our children what is not found being with us?’

قَالَ لِأَنَّهُمْ مِنْكُمْ وَ لَسْتُمْ مِنْهُمْ‏.

He^-saww said: ‘Because they are from you and you aren’t from them!’[419]

31- وَ قِيلَ لِعَلِيِّ بْنِ الْحُسَيْنِ ع أَنْتَ أَبَرُّ النَّاسِ بِأُمِّكَ وَ لَا تَزَالُ تَأْكُلُ مَعَهَا

And it was said to Ali^-asws Bin Al-Husayn^-asws, ‘You^-asws are the most righteous with your^-asws mother^-as, and you^-asws have not stopped eating with her^-as!’

 قَالَ أَخَافُ أَنْ يَسْبِقَ يَدِي إِلَى مَا سَابَقَتْ عَيْنُهَا إِلَيْهِ فَأَكُونَ قَدْ عَقَقْتُهَا.

He^-asws said: ‘I^-asws fear that my^-asws hand may precede to what her^-as eyes would have preceded to, so I^-asws might have been disrespectful to her^-as!’’[420]

32- وَ سُئِلَ الصَّادِقُ ع لِمَ أَيْتَمَ اللَّهُ نَبِيَّهُ مُحَمَّداً ص

And Al-Sadiq^-asws was asked, ‘Why did Allah^-azwj Orphan His^-azwj Prophet Muhammad^-saww?’

قَالَ لِئَلَّا يَكُونَ‏ لِأَحَدٍ عَلَيْهِ طَاعَةٌ.

He^-asws said: ‘Lest there be obedience for anyone upon him^-saww!’[421]

33- عَنِ الصَّادِقِ ع قَالَ: هَنَّأَ رَجُلٌ رَجُلًا أَصَابَ ابْناً فَقَالَ أُهَنِّئُكَ الْفَارِسَ

From Al-Sadiq^-asws having said: ‘A man congratulated a man who had achieved a son. He said, ‘I congratulate you of the horseman!’

فَقَالَ لَهُ الْحَسَنُ بْنُ عَلِيٍّ مَا أَعْلَمَكَ أَنْ يَكُونَ فَارِساً أَوْ رَاجِلًا

Abu Al-Hassan^-asws Bin Ali^-asws said: ‘What makes you know whether he will be a horseman or a foot soldier?’

فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فَمَا أَقُولُ

He said to him^-asws, ‘May I be sacrificed for you^-asws! What shall I say?’

قَالَ تَقُولُ شَكَرْتَ الْوَاهِبَ وَ بُورِكَ لَكَ فِي الْمَوْهُوبِ وَ بَلَغَ أَشُدَّهُ وَ رُزِقْتَ بِرَّهُ.

He^-asws said: ‘You should say, ‘May you thank the Bestower, and may He^-azwj Bless for you in the gift, and he reach the maturity and may you be Graced to see his righteousness!’’[422]

34- قَالَ رَسُولُ اللَّهِ ص لِرَجُلٍ رَأَى مَعَهُ صَبِيّاً مَنْ هَذَا

Rasool-Allah^-saww said to a man having seen a child with him: ‘Who is this?’

قَالَ ابْنِي

He said, ‘My son!’

قَالَ أَمْتَعَكَ اللَّهُ بِهِ أَمَا لَوْ قُلْتُ بَارَكَ اللَّهُ فِيهِ لَكَ لَقَدَّمْتَهُ.

He^-saww said: ‘May Allah^-azwj Cause you to enjoy (your life) with him! But, had I^-saww said: ‘May Allah^-azwj Bless you regarding him’, I^-saww would have advanced him over you’.[423]

35- وَ مِنْ كِتَابِ نَوَادِرِ الحِكْمَةِ، عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ النَّبِيُّ ص‏ مَنْ دَخَلَ السُّوقَ فَاشْتَرَى تُحْفَةً فَحَمَلَهَا إِلَى عِيَالِهِ كَانَ كَحَامِلِ صَدَقَةٍ إِلَى قَوْمٍ مَحَاوِيجَ وَ لْيَبْدَأْ بِالْإِنَاثِ قَبْلَ الذُّكُورِ فَإِنَّهُ مَنْ فَرَّحَ ابْنَةً فَكَأَنَّمَا أَعْتَقَ رَقَبَةً مِنْ وُلْدِ إِسْمَاعِيلَ وَ مَنْ أَقَرَّ بِعَيْنِ ابْنٍ فَكَأَنَّمَا بَكَى مِنْ خَشْيَةِ اللَّهِ وَ مَنْ بَكَى مِنْ خَشْيَةِ اللَّهِ أَدْخَلَهُ جَنَّاتِ النَّعِيمِ.

And from the book ‘Nawadir Al Hikmah’ – From Ibn Abbas who said,

‘The Prophet^-saww said: ‘One who enters the market, so he buys a gift and carries it to his dependants would be like a carrier of charity to a needy people, and let him begin (by giving to) the females before the males, for the one who makes a daughter happy, it is as if he has liberated a neck from the children of Ismail^-as, and one who delights the eyes of a son, it is as if he has wept from fear of Allah^-azwj, and the one who weeps from fearing Allah^-azwj, He^-azwj will Admit him to the Gardens of bliss!’[424]

36- عَنْ عَبْدِ اللَّهِ بْنِ فَضَالَةَ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِذَا بَلَغَ الْغُلَامُ ثَلَاثَ سِنِينَ فَقُلْ لَهُ سَبْعَ مَرَّاتٍ قُلْ لَا إِلَهَ إِلَّا اللَّهُ ثُمَّ يُتْرَكُ حَتَّى تَتِمُّ لَهُ ثَلَاثُ سِنِينَ وَ سَبْعَةُ أَشْهُرٍ وَ عِشْرُونَ يَوْماً ثُمَّ يُقَالُ لَهُ فَقُلْ مُحَمَّدٌ رَسُولُ اللَّهِ ص سَبْعَ مَرَّاتٍ-

From Abdullah Bin Fazalah,

‘From either Abu Abdullah^-asws or Abu Ja’far^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘When the boy reaches three years, say to him seven times, ‘There is no god except Allah^-azwj’. Then he should be left until three years and seven months and twenty days are completed for him, then say, ‘Muhammad^-saww is a Rasool^-saww of Allah^-azwj’, seven times.

وَ يُتْرَكُ حَتَّى تَتِمَّ لَهُ أَرْبَعُ سِنِينَ ثُمَّ يُقَالَ لَهُ قُلْ سَبْعَ مَرَّاتٍ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ثُمَّ يُتْرَكُ حَتَّى تَتِمَّ لَهُ خَمْسُ سِنِينَ ثُمَّ يُقَالُ لَهُ أَيُّهُمَا يَمِينُكَ وَ أَيَّهُمَا شِمَالُكَ فَإِذَا عَرَفَ ذَلِكَ حُوِّلَ وَجْهُهُ إِلَى الْقِبْلَةِ وَ يُقَالُ لَهُ اسْجُدْ

And he should be left until four years are complete for him. Then it should be said to him, ‘Say seven times, ‘May Allah^-azwj Send Salawaat of Allah^-azwj be upon Muhammad^-saww and Progeny^-asws of Muhammad^-saww’’. Then he should be left until five years are complete for him, then it should be said to him, ‘Which of the two is your right hand and which of the two is your left?’ Then when he recognises that, turn his face towards the Qiblah and it should be said to him, ‘Perform Sajdah!’

ثُمَّ يُتْرَكُ حَتَّى تَتِمَّ لَهُ سِتُّ سِنِينَ فَإِذَا تَمَّتْ لَهُ سِتُّ سِنِينَ قِيلَ لَهُ صَلِّ وَ عُلِّمَ الرُّكُوعَ وَ السُّجُودَ حَتَّى تَتِمَّ لَهُ سَبْعُ سِنِينَ فَإِذَا تَمَّتْ لَهُ سَبْعُ سِنِينَ قِيلَ لَهُ اغْسِلْ وَجْهَكَ وَ كَفَّيْكَ فَإِذَا غَسَلَهُمَا قِيلَ لَهُ صَلِّ

Then he should be left until six years are complete for him. When six years have completed for him, it should be said to him, ‘Pray Salat!’, and be taught the Ruk’u and the Sajdah until seven years are complete for him. When seven years are complete for him, it should be said to him, ‘Wash your face and your hands!’ When he has washed them, it should be said to him, ‘Pray Salat!’

ثُمَّ يُتْرَكُ حَتَّى تَتِمَّ لَهُ تِسْعُ سِنِينَ فَإِذَا تَمَّتْ لَهُ عُلِّمَ الْوُضُوءَ وَ ضُرِبَ عَلَيْهِ وَ أُمِرَ بِالصَّلَاةِ وَ ضُرِبَ‏ عَلَيْهَا فَإِذَا تَعَلَّمَ الْوُضُوءَ وَ الصَّلَاةَ غَفَرَ اللَّهُ لِوَالِدَيْهِ إِنْ شَاءَ اللَّهُ تَعَالَى.

Then he should be left until nine years are complete for him. When these are completed, he should be taught the Wud’u and be struck upon it, and ordered with praying the Salat and be struck upon it. When he has learnt the Wud’u and the Salat, Allah^-azwj Forgives for his parents, if Allah^-azwj the Exalted so Desires’.[425]

37- مِنَ الْمَحَاسِنِ عَنِ الصَّادِقِ ع قَالَ: مِنْ سَعَادَةِ الرَّجُلِ أَنْ يَكُونَ الْوَلَدُ يُعْرَفُ بِشِبْهِهِ وَ خُلُقِهِ وَ خَلْقِهِ وَ شَمَائِلِهِ.

From (the book) ‘Al Mahasin’ –

From Al-Sadiq^-asws having said: ‘From good fortune of the man is that the child would be recognised through his resemblance, and his manners, and his physique, and his appearance’.[426]

38- قَالَ النَّبِيُّ ص‏ مِنْ نِعْمَةِ اللَّهِ عَلَى الرَّجُلِ أَنْ يُشْبِهَهُ وُلْدُهُ.

The Prophet^-saww said: ‘From the bounties of Allah^-azwj upon that man is that his son resembles him’.[427]

39- عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ كَانَ أَبِي يَقُولُ‏ سَعِدَ امْرُؤٌ لَمْ يَمُتْ حَتَّى يَرَى خَلَفَهُ مِنْ نَفْسِهِ

From Abu Ibrahim (Musa Al-Kazim^-asws) having said: ‘My^-asws father^-asws had said: ‘Fortunate is the man who does not die until he sees his successor from himself’.

ثُمَّ قَالَ هَا وَ قَدْ أَرَانِيَ اللَّهُ خَلَفِي مِنْ نَفْسِي وَ أَشَارَ إِلَى أَبِي الْحَسَنِ ع‏.

Then he^-asws said: ‘Here, and Allah^-azwj has Shown me my^-asws successor from myself^-asws!’ – and he^-asws indicated to Abu Al-Hassan^-asws’.[428]

40- عَنِ الصَّادِقِ ع قَالَ: دَعْ ابْنَكَ يَلْعَبْ سَبْعَ سِنِينَ وَ يُؤَدَّبْ سَبْعاً وَ الْزَمْهُ نَفْسَكَ سَبْعَ سِنِينَ فَإِنْ أَفْلَحَ وَ إِلَّا فَإِنَّهُ مَنْ لَا خَيْرَ فِيهِ.

From Al-Sadiq^-asws having said: ‘Leave your son to play for seven years, and discipline him for seven, and adhere him to yourself for seven years. Either he is successful or else he is someone there is no good in him’.[429]

41- مِنْ كِتَابِ الْمَحَاسِنِ، عَنْهُ ع قَالَ: احْمِلْ صَبِيَّكَ تَأْتِي عَلَيْهِ سِتُّ سِنِينَ ثُمَّ أَدِّبْهُ فِي الْكُتَّابِ سِتَّ سِنِينَ ثُمَّ ضُمَّهُ إِلَيْكَ سَبْعَ سِنِينَ فَأَدِّبْهُ بِأَدَبِكَ فَإِنْ قَبِلَ وَ صَلُحَ وَ إِلَّا فَخَلِّ عَنْهُ.

From the book ‘Al Mahasin’ –

From him^-asws having said: ‘Tolerate your son until six years come to him, then discipline him for six years, then press him to yourself for seven years and educate him with your education. If he accepts, fine, or else leave him alone’.[430]

42- وَ قَالَ النَّبِيُّ ص‏ الْوَلَدُ سَيِّدٌ سَبْعَ سِنِينَ وَ عَبْدٌ سَبْعَ سِنِينَ وَ وَزِيرٌ سَبْعَ سِنِينَ فَإِنْ رَضِيتَ خَلَائِقَهُ لِإِحْدَى وَ عِشْرِينَ وَ إِلَّا فَاضْرِبْ عَلَى جَنْبِهِ فَقَدْ أَعْذَرْتَ إِلَى اللَّهِ تَعَالَى.

And the Prophet^-saww said: ‘The son is a master for seven years, and a slave for seven year, and a minister for seven years. If you are pleased with his mannerisms at twenty-one fine, or else strike upon his side (turn away from him) for you will have an excuse to Allah^-azwj the Exalted’.[431]

43- وَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَأَنْ يُؤَدِّبَ أَحَدُكُمْ وَلَداً خَيْرٌ لَهُ مِنْ أَنْ يَتَصَدَّقَ بِنِصْفِ صَاعٍ كُلَّ يَوْمٍ.

And from the Prophet^-saww having said: ‘If one of you were to discipline his child, it would be better for him than him donating with half a ‘Sa’a’ (unit of measurement) (of food) every day’.[432]

44- وَ عَنْهُ ع قَالَ: أَكْرِمُوا أَوْلَادَكُمْ وَ أَحْسِنُوا آدَابَهُمْ يُغْفَرْ لَكُمْ.

And from him^-asws having said: ‘Honour your children and improve their education, Allah^-azwj will Forgive you!’[433]

45- مِنْ عُيُونِ الْأَخْبَارِ، عَنِ الرِّضَا ع قَالَ قَالَ النَّبِيُّ ص‏ اغْسِلُوا صِبْيَانَكُمْ مِنَ الْغَمَرِ فَإِنَّ الشَّيْطَانَ يَشَمُّ الْغَمَرَ فَيَفْزَعُ الصَّبِيُّ فِي رُقَادِهِ وَ يَتَأَذَّى بِهِ الْكَاتِبَانِ.

From (the book) ‘Uyoun Al Akhbar’ –

From Al-Reza^-asws having said: ‘The Prophet^-saww said: ‘Wash your children from the impurities (hatred) for the Satan^-la smells the hatred and alarms the child in his sleep, and the two recording Angels are harmed by it’.[434]

46- وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: يُرْخَى الصَّبِيُّ سَبْعاً وَ يُؤَدَّبُ سَبْعاً وَ يُسْتَخْدَمُ سَبْعاً وَ يَنْتَهِي طُولُهُ فِي ثَلَاثٍ وَ عِشْرِينَ وَ عَقْلُهُ فِي خَمْسَةٍ وَ ثَلَاثِينَ وَ مَا كَانَ بَعْدَ ذَلِكَ فَبِالتَّجَارِبِ.

And from Amir Al-Momineen^-asws having said: ‘The child is to be free for seven (years), and disciplined for seven, and made to serve for seven, and its tallness would end at the age of twenty-three, and his intellect at thirty-five, and whatever happens after that, it is by the experience’.[435]

47- عَنِ الْبَاقِرِ ع قَالَ: يُفَرَّقُ بَيْنَ الْغِلْمَانِ وَ النِّسَاءِ فِي الْمَضَاجِعِ إِذَا بَلَغُوا عَشْرَ سِنِينَ.

From Al-Baqir^-asws, having said: ‘There would be separation between the boys and the women in the beds when they reach ten years’.[436]

48- عَنِ النَّبِيِّ ص قَالَ: تَوَقَّوْا عَلَى أَوْلَادِكُمْ لَبَنَ الْبَغِيَّةِ وَ الْمَجْنُونَةِ فَإِنَّ اللَّبَنَ يُعْدِي.

And from the Prophet^-saww having said: ‘Fear upon your children the milk of a prostitute and the insane woman, for the milk has an impact’.[437]

49- عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِذَا نَظَرْتَ إِلَى الْغُلَامِ فَرَأَيْتَهُ حُلْوَ الْعَيْنَيْنِ عَرِيضَ الْجَبْهَتَيْنِ نَامِيَ الْوَجْنَتَيْنِ سَلِيمَ الْهَيْئَةِ مُسْتَرْخِيَ الْعُزْلَةِ فَارْجُهُ لِكُلِّ يُمْنٍ وَ بَرَكَةٍ وَ إِنْ رَأَيْتَهُ غَائِرَ الْعَيْنَيْنِ ضَيِّقَ الْجَبْهَةِ نَاتِئَ الْوَجْنَتَيْنِ مُحَدِّدَ الْأَرْنَبَةِ كَأَنَّمَا جَبِينُهُ صَلَابَةٌ فَلَا تَرْجُهُ.

From Amir Al-Momineen^-asws having said: ‘When you look at the boy so you see him with sweet eyes, broad forehead, full cheeks, sound appearance, relaxed manner, hope for every good and blessing; and if you see him with sunken eyes, narrow forehead, protruding cheeks, sharp nose, hardened brow, have no hopes for him’.[438]

50- عَنِ الصَّادِقِ قَالَ: يَزِيدُ الصَّبِيُّ فِي كُلِّ سَنَةٍ أَرْبَعَ أَصَابِعَ بِأَصَابِعِهِ.

From Al-Sadiq^-asws having said: ‘The child increases (in size) four fingers during every year, by his fingers’.[439]

عَنْهُ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الصَّبِيُّ وَ الصَّبِيُّ وَ الصَّبِيَّةُ وَ الصَّبِيَّةُ وَ الصَّبِيُّ وَ الصَّبِيَّةُ يُفَرَّقُ بَيْنَهُمْ فِي الْمَضَاجِعِ لِعَشْرِ سِنِينَ‏.

From him^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The boy and the boy, and the girl and the girl, and the boy and the girl will be separation between them in the bed at ten years’.[440]

51 عَنْهُ ع قَالَ: إِذَا بَلَغَتِ الْجَارِيَةُ سِتَّ سِنِينَ فَلَا تُقَبِّلْهَا وَ الْغُلَامُ لَا يُقَبِّلُ الْمَرْأَةَ إِذَا جَازَ سَبْعَ سِنِينَ.

From him^-asws having said: ‘When the girl reaches six years, do not kiss her, and the boy cannot kiss the woman when he exceeds seven years’.[441]

52 عَنْهُ ع قَالَ قَالَ عَلِيٌّ ع‏ مُبَاشَرَةُ الْمَرْأَةِ ابْنَتَهَا إِذَا بَلَغَتْ سِتَّ سِنِينَ شُعْبَةٌ مِنَ الزِّنَا.

From him^-asws having said: ‘Ali^-asws said: ‘The intimate contact of the woman with her daughter when she has reached six years is a branch of the adultery’.[442]

53 وَ عَنْهُ ع‏ سَأَلَهُ أَحْمَدُ بْنُ النُّعْمَانِ فَقَالَ- جُوَيْرَةُ لَيْسَ بَيْنِي وَ بَيْنَهَا رَحِمٌ وَ لَهَا سِتُّ سِنِينَ

And from him^-asws – Ahmad Bin Al-Numan asked him^-asws. He said, ‘Juweyra, there isn’t any kinship between me and her, and there are six years for her!’

قَالَ فَلَا تَضَعْهَا فِي حَجْرِكَ وَ لَا تُقَبِّلْهَا.

He^-asws said: ‘Then do not place her in your lap nor kiss her’.[443]

54 عَنِ ابْنِ عُمَرَ قَالَ قَالَ النَّبِيُّ ص‏ فَرِّقُوا بَيْنَ أَوْلَادِكُمْ فِي الْمَضَاجِعِ إِذَا بَلَغُوا سَبْعَ سِنِينَ.

From Ibn Umar who said,

‘The Prophet^-saww said: ‘Separate between your children in the beds when they reach seven years’.[444]

55 وَ رُوِيَ‏ أَنَّهُ يُفَرَّقُ بَيْنَ الصِّبْيَانِ فِي الْمَضَاجِعِ لِسِتِّ سِنِينَ‏.

And it is reported that there should be a separation in the bed between the children at six years’.[445]

56 مكا، مكارم الأخلاق عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ع قَالَ: ذَكَرَ رَسُولُ اللَّهِ ص الْجِهَادَ فَقَالَتِ امْرَأَةٌ يَا رَسُولَ اللَّهِ مَا لِلنِّسَاءِ مِنْ هَذَا شَيْ‏ءٌ

(The book) ‘Makarim Al Akhlaq’ –

From Zayd son of Ali^-asws (Bin Al-Husayn^-asws), from his forefathers^-asws having said: ‘Rasool-Allah^-saww mentioned the Jihad. A woman said, ‘O Rasool-Allah^-saww! There is nothing for the women from this?’

فَقَالَ بَلَى لِلْمَرْأَةِ مَا بَيْنَ حَمْلِهَا إِلَى فِطَامِهَا مِنَ الْأَجْرِ كَالْمُرَابِطِ فِي سَبِيلِ اللَّهِ فَإِنْ هَلَكَتْ فِيمَا بَيْنَ ذَلِكَ كَانَ لَهَا مِثْلُ مَنْزِلَةِ الشَّهِيدِ.

He^-saww said: ‘Yes there is! For the woman is what is between her pregnancy up to her weaning, the Recompense is like the one tying the horses in the way of Allah^-azwj. If she were to die in what is between that, for her would be like the status of a martyr’.[446]

57 وَ مِنْ كِتَابِ الْمَحَاسِنِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ مُوسَى ع يَا رَبِّ أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَكَ

And from the book ‘Al Mahasin’ –

From Abu Abdullah^-asws having said: ‘Musa^-as said: ‘O Lord^-azwj! Which of the deeds is most superior in Your^-azwj Presence?’

قَالَ حُبُّ الْأَطْفَالِ فَإِنِّي فَطَرْتُهُمْ عَلَى تَوْحِيدِي فَإِنْ أَمَتُّهُمْ أَدْخَلْتُهُمْ جَنَّتِي بِرَحْمَتِي.

He^-azwj Said: “Loving the children, for I^-azwj Nature them upon My^-azwj Oneness. If I^-azwj were to Cause them to die, I^-azwj shall Enter them into My^-azwj Paradise by My^-azwj Mercy!”’[447]

58 جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص‏ أَوْلَادُنَا أَكْبَادُنَا صُغَرَاؤُهُمْ أُمَرَاؤُنَا كُبَرَاؤُهُمْ أَعْدَاؤُنَا فَإِنْ عَاشُوا فَتَنُونَا وَ إِنْ مَاتُوا أَحْزَنُونَا.

(The book) ‘Jamie Al Akhbar’ –

Rasool-Allah^-saww said: ‘Our children are our livers, their young ones are our governors, their older ones are our enemies (opponents). If they live they tempt us, and if they die they cause us grief’.[448]

59 وَ رَوَى صَاحِبُ جُمَلِ الْغَرَائِبِ فِي كِتَابِهِ بِإِسْنَادٍ لَهُ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: خَمْسَةٌ فِي قُبُورِهِمْ وَ ثَوَابُهُمْ يَجْرِي إِلَى دِيوَانِهِمْ مَنْ غَرَسَ نَخْلًا وَ مَنْ حَفَرَ بِئْراً وَ مَنْ بَنَى لِلَّهِ مَسْجِداً وَ مَنْ كَتَبَ مُصْحَفاً وَ مَنْ خَلَّفَ ابْناً صَالِحاً.

And it is reported by the author of ‘Jumal Al Garaib’ in his book, by a chain of his,

From the Prophet^-saww having said: ‘Five will be in their graves while their Rewards will flow to their registers (of good deeds) – one who plants a date tree, and one who digs a well, and one who builds a Masjid for Allah^-azwj, and one who writes a Parchment (Quran), and one who leave behind a righteous son’.[449]

60 وَ قَالَ ص‏ الْوَلَدُ مَجْبَنَةٌ مَبْخَلَةٌ مَحْزَنَةٌ.

And he^-saww said: ‘The child makes one cowardly, miserly, sorrowful’.[450]

61 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع‏ أَبْصَرَ رَسُولُ اللَّهِ ص رَجُلًا لَهُ وَلَدَانِ فَقَبَّلَ أَحَدَهُمَا وَ تَرَكَ الْآخَرَ فَقَالَ رَسُولُ اللَّهِ ص فَهَلَّا وَاسَيْتَ بَيْنَهُمَا.

(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: ‘Rasool-Allah^-saww saw a man having two children for him. He kissed one of them and neglected the other. Rasool-Allah^-saww said: ‘Why don’t you equalised between both?’’[451]

62 وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع‏ كَانَ رَسُولُ اللَّهِ ص إِذَا بُشِّرَ بِجَارِيَةٍ قَالَ رَيْحَانَةٌ وَ رِزْقُهَا عَلَى اللَّهِ عَزَّ وَ جَلَ.

And by this chain, he^-asws said: ‘Ali^-asws said: ‘Whenever Rasool-Allah^-saww received glad tidings of a (new-born) girl, said: ‘A fragrant flower, and her sustenance is upon Allah^-azwj Mighty and Majestic’.[452]

63 وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ نِعْمَ الْوَلَدُ الْبَنَاتُ مُلْطِفَاتٌ مُجْهَدَاتٌ مُونِسَاتٌ مُفَلِّيَاتٌ مُبَارَكَاتٌ.

And by this chain, he^-asws said: ‘Rasool-Allah^-saww said: ‘Best of the children are the daughters. They are gentle, helpful, comforting, diligent, and Blessed’.[453]

64 وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مِنْ سَعَادَةِ الْمَرْءِ الْمُسْلِمِ الزَّوْجَةُ الصَّالِحَةُ وَ الْمَسْكَنُ الْوَاسِعُ وَ الْمَرْكَبُ الْهَنِي‏ءُ وَ الْوَلَدُ الصَّالِحُ وَ مِنْ يُمْنِ الْمَرْأَةِ أَنْ يَكُونَ بِكْرُهَا جَارِيَةً يَعْنِي أَوَّلَ وَلَدِهَا.

And by this chain, he^-asws said: ‘Rasool-Allah^-saww said: ‘Good fortune of the Muslim man is the righteous wife, and the capacious house, and the comfortable mount, and the righteous son; and from the bounties of the woman is that her first-born be a girl, meaning her first child’.[454]

65 وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مُرُوا صِبْيَانَكُمْ بِالصَّلَاةِ إِذَا كَانُوا أَبْنَاءَ سَبْعِ سِنِينَ وَ اضْرِبُوهُمْ إِذَا كَانُوا أَبْنَاءَ سَبْعِ سِنِينَ وَ فَرِّقُوا بَيْنَهُمْ فِي الْمَضَاجِعِ إِذَا كَانُوا أَبْنَاءَ عَشْرِ سِنِينَ.

And by this chain, he^-asws said: ‘Rasool-Allah^-saww said: ‘Instruct your young boys with praying the Salat when they were seven years of age, and beat them when they were seven years, and separate between them in the beds when they were ten years old’.[455]

66 بَيَانُ التَّنْزِيلِ، لِابْنِ شَهْرَآشُوبَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَا سَأَلْتُ رَبِّي أَوْلَاداً نَضِرَ الْوَجْهِ وَ لَا سَأَلْتُهُ وَلَداً حَسَنَ الْقَامَةِ وَ لَكِنْ سَأَلْتُ رَبِّي أَوْلَاداً مُطِيعِينَ لِلَّهِ وَجِلِينَ مِنْهُ حَتَّى إِذَا نَظَرْتُ إِلَيْهِ وَ هُوَ مُطِيعٌ لِلَّهِ قَرَّتْ عَيْنِي.

(The book) ‘Bayan Al Tanzeel’ of Ibn Shehr Ashub,

Forty Amir Al-Momineen^-asws having said: ‘I^-asws have not asked my^-asws Lord^-azwj for children with radiant faces nor have I^-asws asked for children with handsome stature, but I^-asws asked my^-asws Lord^-azwj for children who are obedient to Allah^-azwj, being in awe from Him^-azwj until when I^-asws look at him while he is obedient to Allah^-azwj, my^-asws eyes would be delighted!’[456]

67 عُدَّةُ الدَّاعِي، قَالَ رَسُولُ اللَّهِ ص‏ مِنْ سَعَادَةِ الرَّجُلِ الْوَلَدُ الصَّالِحُ.

(The book) ‘Uddat Al Daie’ –

Rasool-Allah^-saww said: ‘From good fortune of the man is the righteous child’.[457]

68 وَ قَالَ ص‏ الْوَلَدُ لِلْوَالِدِ رَيْحَانَةٌ مِنَ اللَّهِ قِسْماً وَ إِنَّ رَيْحَانَتَيَّ الْحَسَنُ وَ الْحُسَيْنُ ع سَمَّيْتُهُمَا بِاسْمِ سِبْطَيْ بَنِي إِسْرَائِيلَ شبرا [شَبَّرَ] وَ شَبِيراً.

And he^-saww said: ‘The child is a fragrant flower from Allah^-azwj to the father, and my^-saww two fragrant flowers are Al-Hassan^-asws and Al-Husayn^-asws. I^-saww named them^-asws by the name of two grandsons of the children of Israel ‘Shabbar’ and ‘Shabeer’.[458]

69 وَ قَالَ رَجُلٌ مِنَ الْأَنْصَارِ لِأَبِي عَبْدِ اللَّهِ ع مَنْ أَبَرُّ

And a man from the Helpers said to Abu Abdullah^-asws, ‘Whom shall I be righteous to?’

قَالَ وَالِدَيْكَ

He^-asws said: ‘Your parents’.

قَالَ قَدْ مَضَيَا

He said, ‘They have passed away’.

قَالَ بَرَّ وُلْدَكَ.

He^-asws said: ‘Be righteous with your children’.[459]

70 وَ قَالَ رَسُولُ اللَّهِ ص‏ رَحِمَ اللَّهُ مَنْ أَعَانَ وَلَدَهُ عَلَى بِرِّهِ وَ هُوَ أَنْ يَعْفُوَ عَنْ سَيِّئَتِهِ وَ يَدْعُوَ لَهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ.

And Rasool-Allah^-saww said: ‘May Allah^-azwj Mercy who assists his children upon being righteous to him and he forgives his bad deeds, and supplicates for him regarding what is between him and Allah^-azwj’.[460]

71 وَ قَالَ عَلِيٌّ ع‏ مَنْ قَبَّلَ وَلَدَهُ كَانَ لَهُ حَسَنَةٌ وَ مَنْ فَرَّحَهُ فَرَّحَهُ اللَّهُ يَوْمَ الْقِيَامَةِ وَ مَنْ عَلَّمَهُ الْقُرْآنَ دُعِيَ الْأَبَوَانِ فَكُسِيَا حُلَّتَيْنِ يُضِي‏ءُ مِنْ نُورِهِمَا وُجُوهُ أَهْلِ الْجَنَّةِ.

And Ali^-asws said: ‘One who kisses his child, for him would be a good deed, and one who makes him happy, Allah^-azwj will Make him happy on the Day of Qiyamah, and one who teaches him the Quran, the parents will be Called and Clothed with two garments. The radiance from their faces will illuminate the faces of the inhabitants of Paradise’.[461]

72 وَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ مَا قَبَّلْتُ صَبِيّاً قَطُّ

And a man came to the Prophet^-saww. He said, ‘I have not kissed a child at all!’

فَلَمَّا وَلِيَ قَالَ النَّبِيُّ ص هَذَا رَجُلٌ عِنْدَنَا أَنَّهُ مِنْ أَهْلِ النَّارِ.

When he turned around, the Prophet^-saww said: ‘This man in our presence, he is from the people of Hellfire!’[462]

73 وَ رَأَى ص رَجُلًا مِنَ الْأَنْصَارِ لَهُ وَلَدَانِ قَبَّلَ أَحَدَهُمَا وَ تَرَكَ الْآخَرَ فَقَالَ ص هَلَّا وَاسَيْتَ بَيْنَهُمَا.

And he^-saww saw a man from the Helpers having two children for him. He kissed one of them and neglected the other. He^-saww said: ‘Why don’t you treat both of them the same?’[463]

74 وَ قَالَ بَعْضُهُمْ‏ شَكَوْتُ إِلَى أَبِي الْحَسَنِ مُوسَى ع ابْناً لِي فَقَالَ لَا تَضْرِبْهُ وَ اهْجُرْهُ وَ لَا تُطِلْ.

And one of them said, ‘I complained to Abu Al-Hassan Musa^-asws of a son of mine. He^-asws said: ‘Do not beat him, and avoid him but do not prolong (the avoidance)!’[464]

75 وَ كَانَ النَّبِيُّ ص إِذَا أَصْبَحَ مَسَحَ عَلَى رُءُوسِ وُلْدِهِ وَ وُلْدِ وُلْدِهِ.

And whenever it was morning the Prophet^-saww caressed upon the heads of his^-saww children and children of his children’.[465]

76 وَ قَالَ الصَّادِقُ ع‏ إِنَّ إِبْرَاهِيمَ ع سَأَلَ رَبَّهُ أَنْ يَرْزُقَهُ بِنْتاً تَبْكِيهِ وَ تَنْدُبُهُ بَعْدَ الْمَوْتِ.

And Al-Sadiq^-asws said: ‘Ibrahim^-as asked his^-as Lord^-azwj to Grace him^-as a daughter who will cry and wail for him^-as after the death’.[466]

77 وَ قَالَ ع‏ أَيُّمَا رَجُلٍ دَعَا عَلَى وُلْدِهِ أَوْرَثَهُ الْفَقْرَ.

And he^-asws said: ‘Whichever man supplicates against his children will inherit the poverty’.[467]

78 وَ قَالَ ع‏ مَنْ تَمَنَّى مَوْتَ الْبَنَاتِ حُرِمَ أَجْرَهُنَّ وَ لَقِيَ اللَّهَ تَعَالَى عَاصِياً.

And he^-asws said: ‘One who wishes for the death of his daughters will be deprived of their Rewards and he will meet Allah^-azwj as a disobedient one!’[468]

79 وَ قَالَ النَّبِيُّ ص‏ مَنْ عَالَ ثَلَاثَ بَنَاتٍ وَ مِثْلَهُنَّ مِنَ الْأَخَوَاتِ وَ صَبَرَ عَلَى لَأْوَائِهِنَّ حَتَّى يَبِنَّ إِلَى أَزْوَاجِهِنَّ أَوْ يَمُتْنَ فَيَصِرْنَ إِلَى الْقُبُورِ كُنْتُ أَنَا وَ هُوَ فِي الْجَنَّةِ كَهَاتَيْنِ وَ أَشَارَ بِالسَّبَّابَةِ وَ الْوُسْطَى

And the Prophet^-saww said: ‘One who supports three daughters, and their like from the sisters, and is patient upon supporting them until they are married to their spouses, or they die so they come to the graves, I^-saww and he would be in the Paradise like these two!’ – and he^-saww indicated with the index and the middle finger.

فَقُلْتُ يَا رَسُولَ اللَّهِ وَ اثْنَتَيْنِ

I said, ‘O Rasool-Allah^-saww, and two?’

قَالَ وَ اثْنَتَيْنِ

He^-saww said: ‘And two’.

قُلْتُ وَ وَاحِدَةً

I said, ‘And one?’

قَالَ وَ وَاحِدَةً.

He^-saww said: ‘And one’.[469]

80 لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ‏ مَنْصُورٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الصَّادِقِ جَعْفَرِ بْنَ مُحَمَّدٍ ع قَالَ: لَيْسَ يَتْبَعُ الرَّجُلَ بَعْدَ مَوْتِهِ مِنَ الْأَجْرِ إِلَّا ثَلَاثُ خِصَالٍ صَدَقَةٌ أَجْرَاهَا فِي حَيَاتِهِ فَهِيَ تَجْرِي بَعْدَ مَوْتِهِ وَ سُنَّةُ هُدًى سَنَّهَا فَهِيَ تُعْمَلُ بِهَا بَعْدَ مَوْتِهِ وَ وَلَدٌ صَالِحٌ يَسْتَغْفِرُ لَهُ.

(The book) ‘Al Amaali’ of Al Sadouq – Majaylawiya, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Mansour, from Hisham Bin Salim,

From Al-Sadiq Ja’far^-asws Bin Muhammad^-asws having said: ‘The Recompensed does not follow the man after his death except for three characteristics – a charity he flowed during his lifetime so it keeps flowing after his death, and a guiding conduct he had practised so it is worked with after his death, and a righteous child seeking Forgiveness for him’.[470]

81 ل، الخصال لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنِ الْهَيْثَمِ بْنِ أَبِي كَهْمَسٍ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ: سِتُّ خِصَالٍ يَنْتَفِعُ بِهَا الْمُؤْمِنُ مِنْ بَعْدِ مَوْتِهِ وَلَدٌ صَالِحٌ يَسْتَغْفِرُ لَهُ وَ مُصْحَفٌ يَقْرَأُ مِنْهُ وَ قَلِيبٌ يَحْفِرُهُ وَ غَرْسٌ يَغْرِسُهُ وَ صَدَقَةُ مَاءٍ يُجْرِيهِ وَ سُنَّةٌ حَسَنَةٌ يُؤْخَذُ بِهَا بَعْدَهُ.

(The book) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Al Yaqteeny, from Muhammad Bin Shueyb, from Al Haysam Bin Abu Kahmas,

From Abu Abdullah Al-Sadiq^-asws having said: ‘There are seven characteristics the Momin benefits with from after his death – a righteous child seeking Forgiveness for him, and a Quran he had read from (so is read from), and a well he had dug, and a plant he had planted, and a charity of water he had flowed, and a good he had practised being take with from after him’.[471]

82 لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ بُنْدَارَ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ فَضَالَةَ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِذَا بَلَغَ الْغُلَامُ ثَلَاثَ سِنِينَ يُقَالُ لَهُ سَبْعَ مَرَّاتٍ قُلْ لَا إِلَهَ إِلَّا اللَّهُ ثُمَّ يُتْرَكُ حَتَّى يَتِمَّ لَهُ ثَلَاثُ سِنِينَ وَ سَبْعَةُ أَشْهُرٍ وَ عِشْرُونَ يَوْماً فَيُقَالُ لَهُ قُلْ مُحَمَّدٌ رَسُولُ اللَّهِ سَبْعَ مَرَّاتٍ

(The book) ‘Al Amaali’ of Al Sadouq – Majaylawiya, from Muhammad Al Attar, from Al Ash’ary, from Musa Bin Ja’far, from Ali Bin Ma’bad, from Bundar Bin Hammad, from Abdullah Bin Fazalah,

From Abu Abdullah^-asws or Abu Ja’far^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘When the boy reaches three years, it should be said to him seven times, ‘Say, ‘There is no god except Allah^-azwj!’ Then he should be left until three years and seven months and twenty days are complete for him, it should be said to him, ‘Say, ‘Muhammad^-saww is Rasool^-saww of Allah^-azwj!’

وَ يُتْرَكُ حَتَّى يَتِمَّ لَهُ أَرْبَعُ سِنِينَ ثُمَّ يُقَالُ لَهُ سَبْعَ مَرَّاتٍ قُلْ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ثُمَّ يُتْرَكُ حَتَّى يَتِمَّ لَهُ خَمْسُ سِنِينَ ثُمَّ يُقَالُ لَهُ أَيُّهُمَا يَمِينُكَ وَ أَيُّهُمَا شِمَالُكَ فَإِذَا عَرَفَ ذَلِكَ حُوِّلَ وَجْهُهُ إِلَى الْقِبْلَةِ وَ يُقَالُ لَهُ اسْجُدْ

And he would be left until four years are complete for him, then it should be said to him seven times, ‘Say, ‘May Allah^-azwj Send Salawaat upon Muhammad^-saww and Progeny^-asws of Muhammad^-saww’. Then he would be left until the five years are complete for him. Then it should be said to him, ‘Which of the two is your right hand and which of the two is your left hand?’ When he recognises that, his face should be turned towards the Qiblah and it will be said to him, ‘Do Sajdah!’

ثُمَّ يُتْرَكُ حَتَّى يَتِمَّ لَهُ سِتُّ سِنِينَ فَإِذَا تَمَّ لَهُ سِتُّ سِنِينَ صَلَّى وَ عُلِّمَ الرُّكُوعَ وَ السُّجُودَ حَتَّى يَتِمَّ لَهُ سَبْعُ سِنِينَ فَإِذَا تَمَّ لَهُ سَبْعُ سِنِينَ قِيلَ لَهُ اغْسِلْ وَجْهَكَ وَ كَفَّيْكَ فَإِذَا غَسَلَهُمَا قِيلَ لَهُ صَلِّ

Then he would be left until the six years are complete for him. When six years are completed for him, he should be taught the Ruk’u and the Sajdah until seven years are complete for him. When seven years are completed for him, it should be said to him, ‘Wash your face and your hands!’ When he has washed them, it should be said to him, ‘Pray Salat!’

 ثُمَّ يُتْرَكُ حَتَّى يَتِمَّ لَهُ تِسْعُ سِنِينَ فَإِذَا تَمَّتْ لَهُ عُلِّمَ الْوُضُوءَ وَ ضُرِبَ عَلَيْهِ وَ أُمِرَ بِالصَّلَاةِ وَ ضُرِبَ عَلَيْهَا فَإِذَا تَعَلَّمَ الْوُضُوءَ وَ الصَّلَاةَ غَفَرَ اللَّهُ لِوَالِدَيْهِ إِنْ شَاءَ اللَّهُ.

Then he would be left until nine years are complete for him. When these are completed for him, he should be taught the Wud’u and be beaten upon it, and he would be instructed with the Salat and be beaten upon it. When he has learn the Wud’u and the Salat, Allah^-azwj will Forgive for his parents, if Allah^-azwj so Desires’.[472]

83 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.[473]

84 لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَرَّ عِيسَى بْنُ مَرْيَمَ بِقَبْرٍ يُعَذَّبُ صَاحِبُهُ ثُمَّ مَرَّ بِهِ مِنْ قَابِلٍ فَإِذَا هُوَ لَيْسَ يُعَذَّبُ فَقَالَ يَا رَبِّ مَرَرْتُ بِهَذَا الْقَبْرِ عَامَ أَوَّلَ فَكَانَ صَاحِبُهُ يُعَذَّبُ ثُمَّ مَرَرْتُ بِهِ الْعَامَ فَإِذَا هُوَ لَيْسَ يُعَذَّبُ

(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from his father, from Al Barqy, from Muhammad Bin Ali Al Kufi, from Shareef Bin Sabiq, from Ibrahim Bin Muhammad,

From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Isa^-as Bin Maryam^-as passed by a grave whose occupant was being punished. Then he^-as passed by it a year later and he wasn’t being punished. He^-as said: ‘O Lord^-azwj! I^-as passed by this the year before and its occupant was being punished, then I^-as passed by it this year and he isn’t being punished!’

 فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا رُوحَ اللَّهِ إِنَّهُ أَدْرَكَ لَهُ وَلَدٌ صَالِحٌ فَأَصْلَحَ طَرِيقاً وَ آوَى يَتِيماً فَغَفَرْتُ لَهُ بِمَا عَمِلَ ابْنُهُ.

Allah^-azwj Mighty and Majestic Revealed to him^-as: ‘O Spirit of Allah^-azwj! A righteous child of his has become an adult, and is of correct ways and sheltered an orphan, so Allah^-azwj Forgave him due to what his son had done!’[474]

85 عُدَّةُ الدَّاعِي، عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ مِثْلَهُ ثُمَّ قَالَ رَسُولُ اللَّهِ ص مِيرَاثُ اللَّهِ عَزَّ وَ جَلَّ مِنْ عَبْدِهِ الْمُؤْمِنِ وَلَدٌ يَعْبُدُهُ مِنْ بَعْدِهِ

(The book) ‘Uddat Al Daie’ – From Al Fazl Bin Abu Qurrah,

From Abu Abdullah^-asws, similar to it. Then Rasool-Allah^-saww said: ‘Inheritance of Allah^-azwj Mighty and Majestic from His^-azwj Momin servant is a son worshipping Him^-azwj from after him’.

ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ع آيَةَ زَكَرِيَّا- فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا يَرِثُنِي وَ يَرِثُ مِنْ آلِ يَعْقُوبَ وَ اجْعَلْهُ رَبِّ رَضِيًّا.

Then Abu Abdullah^-asws recited the Verse of Zakariya^-as: therefore Grant me an heir from You [19:5] Who would inherit me and inherit from the Progeny of Yaqoub, and Make him, my Lord, the one whom You are well Pleased with’ [19:6]’.[475]

86 شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ سَعِيدٍ اللَّحْمِيِّ قَالَ: وُلِدَ لِرَجُلٍ مِنْ أَصْحَابِنَا جَارِيَةٌ وَ دَخَلَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَرَآهُ مُتَسَخِّطاً لَهَا فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع أَ رَأَيْتَ لَوْ أَنَّ اللَّهَ أَوْحَى إِلَيْكَ أَنِّي أَخْتَارُ لَكَ أَوْ تَخْتَارُ لِنَفْسِكَ مَا كُنْتَ تَقُولُ

Tafseer Al Ayyashi – from Al-Hassan Bin Saeed Al Lahmy who said,

‘A girl was born to a man from our companions, and he entered to see Abu Abdullah^-asws. He^-asws saw him annoyed for her. Abu Abdullah^-asws said to him: ‘What is your view if Allah^-azwj were to Reveal to you: “Either I^-azwj Choose for you or you choose for yourself!” What would you say?’

 قَالَ كُنْتُ أَقُولُ يَا رَبِّ تَخْتَارُ لِي

I would say, ‘O Lord^-azwj, Choose for me!’

قَالَ ع فَإِنَّ اللَّهَ قَدِ اخْتَارَ لَكَ

He^-asws said: ‘So Allah^-azwj has Chosen for you’.

ثُمَّ قَالَ إِنَّ الْغُلَامَ الَّذِي قَتَلَهُ الْعَالِمُ الَّذِي كَانَ مَعَ مُوسَى فِي قَوْلِ اللَّهِ- فَأَرَدْنا أَنْ يُبْدِلَهُما رَبُّهُما خَيْراً مِنْهُ زَكاةً وَ أَقْرَبَ رُحْماً قَالَ فَأَبْدَلَهُمَا مِنْهُ جَارِيَةً وَلَدَتْ سَبْعِينَ نَبِيّاً.

Then he^-asws said: ‘The boy whom the Scholar killed, the one who was with Musa^-as, in the Words of Allah^-azwj: So we intended for their Lord to replace for them better than him in purity, and nearer to mercy [18:81], He^-azwj Replaced for them instead of him, a girl who gave birth to seventy Prophets^-as’.[476]

87 ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ مِنْ سَعَادَةِ الْمَرْءِ الْمُسْلِمِ أَنْ يُشْبِهَهُ وُلْدُهُ وَ الْمَرْأَةَ الْجَمْلَاءَ ذَاتَ دِينٍ وَ الْمَرْكَبَ الْهَنِي‏ءَ وَ الْمَسْكَنَ الْوَاسِعَ.

(The book) ‘Qurb Al Isnad’ – Haroun, from Ibn Sadaqa,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Rasool-Allah^-saww said: ‘From the good fortune of a Muslim man is that his son resembles him, and the beautiful wife with religion, and the comfortable mount, and the capacious dwelling’.[477]

88 ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع‏ أَنَّ عَلِيّاً ع رَأَى صَبِيّاً يَجُبُّ رَأْسَهُ [تَحْتَ رَأْسِهِ‏] مُوسَى مِنْ حَدِيدٍ فَأَخَذَهَا فَرَمَى بِهَا وَ كَانَ يَكْرَهُ أَنْ يَلْبَسَ الصَّبِيُّ شَيْئاً مِنَ الْحَدِيدِ.

(The book) ‘Qurb Al Isnaad – Abu Al Bakhtary,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Ali^-asws saw a child placing an iron blade beneath his head. He^-asws grabbed it and threw it away, and he^-asws disliked the child from wearing anything from iron’.[478]

89 ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ يَتْبَعُ الرَّجُلَ بَعْدَ مَوْتِهِ مِنَ الْأَجْرِ إِلَّا ثَلَاثُ خِصَالٍ صَدَقَةٌ أَجْرَاهَا فِي حَيَاتِهِ فَهِيَ تَجْرِي بَعْدَ مَوْتِهِ إِلَى يَوْمِ الْقِيَامَةِ صَدَقَةٌ مَوْقُوفَةٌ لَا تُورَثُ أَوْ سُنَّةُ هُدًى سَنَّهَا فَكَانَ يَعْمَلُ بِهَا وَ عَمِلَ بِهَا مِنْ بَعْدِهِ غَيْرُهُ أَوْ وَلَدٌ صَالِحٌ يَسْتَغْفِرُ لَهُ.

(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Ibn Riab, from Al Halby,

From Abu Abdullah^-asws having said: ‘No Recompense follows the man after his death except from three characteristics – charity he had flowed during his lifetime so it keeps flowing after his death up to the Day of Qiyamah, a designated charity (Waqf) not being inherited, or a guiding conduct he had practise and work with, so it was being worked with from after him by others, or a righteous child seeking Forgiveness for him’.[479]

90 ل، الخصال أَبِي عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ رَفَعَهُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّهُ قَالَ: مِنْ سَعَادَةِ الْمَرْءِ الْمُسْلِمِ أَنْ يَكُونَ مَتْجَرُهُ فِي بِلَادِهِ وَ يَكُونَ خُلَطَاؤُهُ صَالِحِينَ وَ يَكُونَ لَهُ وُلْدٌ يَسْتَعِينُ بِهِمْ.

(The book) ‘Al Khisaal’ – My father, from Al Sa’dabady, from Al Barqy, from Usman Bin Isa, from Ibn Muskan raising it to,

Ali^-asws Bin Al-Husayn^-asws said: ‘From good fortune of the Muslim man is that his trading would be in his city, and his friends would be righteous, and there would be children for him he can be assisted by them’.[480]

91 ل، الخصال مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْفَرْغَانِيُّ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ الْأَشْعَثِ عَنْ أَبِي حَاتِمٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنِ ابْنِ جَرِيحٍ عَنْ أَبِي الزُّبَيْرِ عَنْ عُمَرَ بْنِ تَيِّهَانَ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص قَالَ: مَنْ كُنَّ لَهُ ثَلَاثُ بَنَاتٍ فَصَبَرَ عَلَى لَأْوَائِهِنَّ وَ ضَرَّائِهِنَّ وَ سَرَّائِهِنَّ كُنَّ لَهُ حِجَاباً يَوْمَ الْقِيَامَةِ

(The book) ‘Al Khisaal’ – Muhammad Bin Abu Abdullah Al Fagany, from Muhammad Bin Ja’far Bin Al Ash’as, from Abu Hatim, from Muhammad Bin Abdullah, from Ibn Jareeh, from Abu Al Zubeyr, from Umar Bin Tayhan, from Abu Hureyra,

From the Prophet^-saww having said: ‘One who has three daughters for him so he is patient upon their hardships, and their difficulties, and their happiness, they would be a veil for him on the Day of Qiyamah’.[481]

92 شي، تفسير العياشي عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ رَفَعَهُ إِلَى أَحَدِهِمَا ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ أَمَّا الْغُلامُ فَكانَ أَبَواهُ مُؤْمِنَيْنِ‏ إِلَى قَوْلِهِ‏ وَ أَقْرَبَ رُحْماً قَالَ أَبْدَلَهُمَا مَكَانَ الِابْنِ بِنْتاً فَوَلَدَتْ سَبْعِينَ نَبِيّاً.

Tafseer Al Ayyashi – From Abu Yahya Al Wasity raising it to,

One of the two (5^th or 6^th Imam^-asws) regarding Words of Allah^-azwj Mighty and Majestic: And as for the boy, his parents were Momineen [18:80] – up to His^-azwj Words: and nearer to mercy [18:81]. He^-asws said: ‘He^-azwj Replaced for them in place of the son, a daughter. She gave birth to seventy Prophets^-as’.[482]

93 ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ يُونُسَ عَنِ السَّرِيِّ بْنِ عِيسَى عَنْ عَبْدِ الْخَالِقِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ خَيْرُ مَا يُخَلِّفُهُ الرَّجُلُ بَعْدَهُ ثَلَاثَةٌ وَلَدٌ بَارٌّ يَسْتَغْفِرُ لَهُ وَ سُنَّةُ خَيْرٍ يُقْتَدَى بِهِ فِيهَا وَ صَدَقَةٌ تَجْرِي مِنْ بَعْدِهِ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Yunus, from Al Sary Bin Isa, from Abdul Khaliq Bin Abd Rabbih who said,

‘The best of what a man can leave behind after him are three – a righteous child seeking Forgiveness for him, or a good conduct he is followed with regarding it, and charity keeps flowing from after him’.[483]

94 ما، الأمالي للشيخ الطوسي بِالْإِسْنَادِ إِلَى أَبِي قَتَادَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ ثَلَاثَةٌ هِيَ مِنَ السَّعَادَةِ الزَّوْجَةُ الْمُوَاتِيَةُ وَ الْوَلَدُ الْبَارُّ وَ الرِّزْقُ يُرْزَقُ مَعِيشَةً يَغْدُو عَلَى إِصْلَاحِهَا وَ يَرُوحُ عَلَى عِيَالِهِ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – by the chain to Abu Qatadah who said,

‘Abu Abdullah^-asws said: ‘Three, these are from the good fortune – a co-operative wife, and the righteous child, and a livelihood with sufficient provision, so that a man goes out in the morning to manage it and returns in the evening to his dependants’.[484]

95 ع، علل الشرائع الْقَاسِمُ بْنُ مُحَمَّدٍ السَّرَّاجُ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هَارُونَ الرَّشِيدِ عَنْ مُحَمَّدِ بْنِ آدَمَ عَنِ ابْنِ أَبِي ذِئْبٍ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا تَضْرِبُوا أَطْفَالَكُمْ عَلَى بُكَائِهِمْ فَإِنَّ بُكَاءَهُمْ أَرْبَعَةَ أَشْهُرٍ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَرْبَعَةَ أَشْهُرٍ الصَّلَاةُ عَلَى النَّبِيِّ ص وَ أَرْبَعَةَ أَشْهُرٍ الدُّعَاءُ لِوَالِدَيْهِ.

(The book) ‘Ilal Al Sharaie’ – Al Qasim Bin Muhammad Al Sarraj, from Ja’far Bin Muhammad Bin Ibrahim, from Muhammad Bin Abdullah Bin Haroun Al Rasheed, from Muhammad Bin Adam, from Ibn Abu Zi’b, from Nafie, from Ibn Umar who said,

‘Rasool-Allah^-saww said: ‘Do not beat your children upon their crying, for their crying at four months is a testimony that there is no god except Allah^-azwj, and four months is the Salawaat upon the Prophet^-saww, and four months is the supplication for its parents’.[485]

96 ع، علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ بَشِيرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا أَرَادَ أَنْ يَخْلُقَ خَلْقاً جَمَعَ كُلَّ صُورَةٍ بَيْنَهُ وَ بَيْنَ أَبِيهِ إِلَى آدَمَ ثُمَّ خَلَقَهُ عَلَى صُورَةِ أَحَدِهِمْ فَلَا يَقُولَنَّ أَحَدٌ هَذَا لَا يُشْبِهُنِي وَ لَا يُشْبِهُ شَيْئاً مِنْ آبَائِي.

(The book) ‘Ilal Al Sharaie’ – My father, from Ahmad Bin Idrees, from Ibn Abu Al Khattab, from Ibn Bashir, from a man,

From Abu Abdullah^-asws having said: ‘When Allah^-azwj Blessed and Exalted Wants to Create a creature, He^-azwj Gathers every image between him and his father up to Adam^-as. Then He^-azwj Creates him upon the image of one of them. Therefore no one should be saying, ‘This one does not resemble me’, and ‘He does not resemble anything from my forefathers’.[486]

97 ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ اغْسِلُوا صِبْيَانَكُمْ مِنَ الْغَمَرِ فَإِنَّ الشَّيَاطِينَ تَشَمُّ الْغَمَرَ فَيَفْزَعُ الصَّبِيُّ فِي رُقَادِهِ وَ يَتَأَذَّى بِهِ الْكَاتِبَانِ.

(The book) ‘Al Khisaal’ –

(The Hadeeth) ‘Al-Arbamiya’, Amir Al-Momineen^-asws said: ‘Wash your children from the impurities (hatred) for the Satan^-la smells the hatred and alarms the child in his sleep, and the two recording Angels are harmed by it’.[487]

98 ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ أَيُّوبَ بْنِ‏ سُلَيْمٍ عَنْ إِسْحَاقَ بْنِ بَشِيرٍ عَنْ سَالِمٍ الْأَفْطَسِ عَنِ ابْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ دَخَلَ السُّوقَ فَاشْتَرَى تُحْفَةً فَحَمَلَهَا إِلَى عِيَالِهِ كَانَ كَحَامِلِ صَدَقَةٍ إِلَى قَوْمٍ مَحَاوِيجَ وَ لْيَبْدَأْ بِالْإِنَاثِ قَبْلَ الذُّكُورِ فَإِنَّهُ مَنْ فَرَّحَ أُنْثَى فَكَأَنَّمَا أَعْتَقَ رَقَبَةً مِنْ وُلْدِ إِسْمَاعِيلَ وَ مَنْ أَقَرَّ بِعَيْنِ ابْنٍ فَكَأَنَّمَا بَكَى مِنْ خَشْيَةِ اللَّهِ وَ مَنْ بَكَى مِنْ خَشْيَةِ اللَّهِ أَدْخَلَهُ اللَّهُ جَنَّاتِ النَّعِيمِ.

(The book) ‘Sawab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Salama Bin Al Khattab, from Ayoub Bin Suleym, from Is’haq Bin Bashir, from Salim Al Aftas, from Ibn Jubeyr, from Ibn Abbas who said,

‘Rasool-Allah^-saww said: ‘One who enters the market, so he buys a gift and carries it to his dependants would be like a carrier of charity to a needy people, and let him begin with the females before the males, for the one makes the females happy it is as if he has liberated a neck from the sons of Ismail^-as, and one who delights the eyes of a son, it is as if he has cried from fearing Allah^-azwj, and the one who cries from fearing Allah^-azwj, Allah^-azwj will Admit him into the Gardens of bliss’.[488]

99 ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُوسَى بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ يَحْيَى بْنِ خَاقَانَ عَنْ رَجُلٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْبَنَاتُ حَسَنَاتٌ وَ الْبَنُونَ نِعْمَةٌ وَ الْحَسَنَاتُ يُثَابُ عَلَيْهَا وَ النِّعْمَةُ يُسْأَلُ عَنْهَا.

(The book) ‘Sawab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Musa Bin Umar, from Abu Abdullah^-asws. From Yahya Bin Khaqan, from a man from Aban Bin Taglib,

From Abu Abdullah^-asws having said: ‘The daughters are good deeds, and the sons are bounties; and the good deeds will be Rewarded upon while the bounties will be questioned about!’[489]

100 ثو، ثواب الأعمال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ هَاشِمٍ عَنِ الْبَرْقِيِّ رَفَعَهُ قَالَ: بُشِّرَ النَّبِيُّ ص بِابْنَةٍ فَنَظَرَ فِي وُجُوهِ أَصْحَابِهِ فَرَأَى الْكَرَاهَةَ فِيهِمْ فَقَالَ مَا لَكُمْ رَيْحَانَةٌ أَشَمُّهَا وَ رِزْقُهَا عَلَى اللَّهِ عَزَّ وَ جَلَ.

(The book) ‘Sawab Al Amaal’ – My father, from Muhammad Al Attar, from Al Ash’ary, from Ibn Hashim, from Al Barqy raising it, said,

‘The Prophet^-saww was given glad tiding of a daughter. He^-saww looked into the face of his^-saww companions. He^-saww said abhorrence in them. He^-saww said: ‘What is the matter with you all? (She is) a fragrant flower I^-saww can smell, and her sustenance upon Allah^-azwj Mighty and Majestic’.[490]

101 ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبَّاسٍ الزَّيَّاتِ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى رَجُلٌ النَّبِيَّ ص وَ عِنْدَهُ رَجُلٌ فَأَخْبَرَهُ بِمَوْلُودٍ لَهُ فَتَغَيَّرَ لَوْنُ الرَّجُلِ فَقَالَ لَهُ النَّبِيُّ ص مَا لَكَ

(The book) ‘Sawab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Muhammad Bin Isa, from Abbas Al Zayyat, from Hamza Bin Humran,

From Abu Abdullah^-asws having said: ‘A man came to the Prophet^-saww and in his^-saww presence was a man. He was informed of a new-born for him. The complexion of the man changes. The Prophet^-saww said to him: ‘What is the matter with you?’

قَالَ خَيْرٌ

He said, ‘Good’.

قَالَ قُلْ

He^-saww said: ‘Tell!’

قَالَ خَرَجْتُ وَ الْمَرْأَةُ تَمْتَخِضُ فَأُخْبِرْتُ أَنَّهَا وَلَدَتْ جَارِيَةً

He said, ‘I came out and the wife was in labour, and I have been informed that she has given birth to a girl’.

فَقَالَ لَهُ النَّبِيُّ ص الْأَرْضُ تُقِلُّهَا وَ السَّمَاءُ تُظِلُّهَا وَ اللَّهُ يَرْزُقُهَا وَ هِيَ رَيْحَانَةٌ تَشَمُّهَا

The Prophet^-saww said to him: ‘The earth will carry her and the sky will shade her and Allah^-azwj will Sustain her and she is a fragrant flower you can smell!’

ثُمَّ أَقْبَلَ عَلَى أَصْحَابِهِ فَقَالَ مَنْ كَانَتْ لَهُ ابْنَةٌ فَهُوَ مَقْرُوحٌ وَ مَنْ كَانَتْ لَهُ ابْنَتَانِ فَيَا غَوْثَاهْ وَ مَنْ كَانَتْ لَهُ ثَلَاثُ بَنَاتٍ وُضِعَ عَنْهُ الْجِهَادُ وَ كُلُّ مَكْرُوهٍ وَ مَنْ كَانَتْ لَهُ أَرْبَعُ بَنَاتٍ فَيَا عِبَادَ اللَّهِ أَعِينُوهُ يَا عِبَادَ اللَّهِ أَقْرِضُوهُ يَا عِبَادَ اللَّهِ ارْحَمُوهُ.

Then he^-saww faced toward his^-saww companions. He^-saww said: ‘Then he^-saww faced toward his^-saww companions. He^-saww said: ‘One who has one daughter for him is burdened, and one who has two for him, how in need of help he is; and one who has three for him, the Jihad and every abhorrence is dropped from him, and the one who has four for him, O servants of Allah^-azwj assist him! O servants of Allah^-azwj lend to him! O servants of Allah^-azwj mercy him!’[491]

102 ثو، ثواب الأعمال أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدٍ الْعَطَّارِ مَعاً عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ يَزِيدَ رَفَعَهُ إِلَى أَحَدِهِمَا ع قَالَ: إِذَا أَصَابَ الرَّجُلُ ابْنَةً بَعَثَ اللَّهُ إِلَيْهَا مَلَكاً فَأَمَرَّ جَنَاحَهُ عَلَى رَأْسِهَا وَ صَدْرِهَا وَ قَالَ ضَعِيفَةٌ خُلِقَتْ مِنْ ضَعْفٍ الْمُنْفِقُ عَلَيْهَا مُعَانٌ إِلَى يَوْمِ الْقِيَامَةِ.

(The book) ‘Sawaab Al Amaal’ – My father and Ibn Al Waleed, both together from Ahmad Bin Idrees and Muhammad Al Attar, both together from Al Ash’ary, from Ibn Yazeed raising it to,

One of the two (5^th or 6^th Imam^-asws) having said: ‘When a man attains a daughter Allah^-azwj Dispatches an Angel to her. He passes his wings upon her head and her chest and says, ‘A weakling has been created from a weak one. The one spending upon her would be Assisted up to the Day of Qiyamah!’[492]

(The book) ‘Al Mahasin’ – One of our companions, from Abbad Bin Suheyb, from Yaqoub Bin Yahya Bin Al Musawir,

From Abu Abdullah^-asws having said: ‘Musa^-as Bin Imran^-as said: ‘O Lord^-azwj! Which of the deeds is most superior in Your^-azwj Presence?’

103 سن، المحاسن بَعْضُ أَصْحَابِنَا عَنْ عَبَّادِ بْنِ صُهَيْبٍ عَنْ يَعْقُوبَ عَنْ يَحْيَى بْنِ الْمُسَاوِرِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ مُوسَى بْنُ عِمْرَانَ يَا رَبِّ أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَكَ فَقَالَ حُبُّ الْأَطْفَالِ فَإِنَّ فِطْرَتَهُمْ عَلَى تَوْحِيدِي فَإِنْ أُمِتْهُمْ أُدْخِلْهُمْ بِرَحْمَتِي جَنَّتِي.

He^-azwj Said: ‘Loving the children, for I^-azwj Nature them upon My^-azwj Oneness. If I^-azwj Cause them to die, I^-azwj shall Admit them into My^-azwj Paradise with My^-azwj Mercy!”’[493]

104 سن، المحاسن أَبِي عَنْ بَكْرِ بْنِ مُحَمَّدٍ قَالَ: أَرْسَلَ أَبُو عَبْدِ اللَّهِ ع إِلَى عُثَيْمَةَ جدي [جَدَّتِي‏] أَنِ اسْقِي مُحَمَّدَ بْنَ عَبْدِ السَّلَامِ السَّوِيقَ فَإِنَّهُ يُنْبِتُ اللَّحْمَ وَ يَشُدُّ الْعَظْمَ.

(The book) ‘Al Mahasin’ – My father, from Bakr Bin Muhammad who said,

‘Abu Abdullah^-asws sent a message to my grandmother Useyma: ‘Quench Muhammad Bin Abdul Salam the ‘Suweyq’ (porridge), for it builds the flesh and strengthens the bones’’.[494]

وَ رَوَاهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ إِلَّا أَنَّهُ قَالَ أَرْسَلَ إِلَى سَعِيدَةَ.

And it is reported from Usman Bin Isa, from Sama’at,

From Abu Abdullah^-asws, except that he said, ‘He^-asws sent a message to Saeeda’.[495]

105 سن، المحاسن مُحَمَّدُ بْنُ عِيسَى وَ عَنْ أَبِي مَعاً عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ قَالَ: دَخَلَتْ عُثَيْمَةُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ مَعَهَا ابْنُهَا أَظُنُّ اسْمَهُ محمد [مُحَمَّداً] فَقَالَ لَهَا أَبُو عَبْدِ اللَّهِ مَا لِي أَرَى جِسْمَ ابْنِكِ نَحِيفاً

(The book) ‘Al Mahasin’ – Muhammad Bin Isa, and from my father, both together from Bakr Bin Muhammad Al Azdy who said,

‘Useyma entered to see Abu Abdullah^-asws and with her was her son. I think his name was ‘Muhammad’. Abu Abdullah^-asws said to her: ‘What is the matter I^-asws am seeing the body of your son is thin?’

 قَالَتْ هُوَ عَلِيلٌ

She said, ‘He is ill!’

فَقَالَ لَهَا اسْقِيهِ السَّوِيقَ فَإِنَّهُ يُنْبِتُ اللَّحْمَ وَ يَشُدُّ الْعَظْمَ.

He^-asws said to her: ‘Quench him the ‘Suweyq’ (porridge), for it builds the flesh and strengthens the bones’.[496]

106 سن، المحاسن أَبِي عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ عُثَيْمَةَ أُمِّ وَلَدِ عَبْدِ السَّلَامِ قَالَتْ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ اسْقُوا صِبْيَانَكُمُ السَّوِيقَ فِي صِغَرِهِمْ فَإِنَّ ذَلِكَ يُنْبِتُ اللَّحْمَ وَ يَشُدُّ الْعَظْمَ وَ مَنْ شَرِبَ السَّوِيقَ أَرْبَعِينَ صَبَاحاً امْتَلَأَتْ كَتِفَاهُ قُوَّةً.

(The book) ‘Al Mahasin’ – My father, from Bakr Bin Muhammad, from Useyma, mother of the children of Abdul Salam. She said,

‘Abu Abdullah^-asws said: ‘Quench your children the ‘Suweyq’ (porridge) during their young age, for that builds the flesh and strengthens the bones, and the one who drinks the ‘Suweyq’ for forty morning, his shoulders will be filled with strength’.[497]

107 سن، المحاسن حَسَنُ بْنُ أَبِي عُثْمَانَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَطْعِمُوا صِبْيَانَكُمُ الرُّمَّانَ فَإِنَّهُ أَسْرَعُ لِشَبَابِهِمْ.

(The book) ‘Al Mahasin’ – Hassan Bin Abu Usman, from Muhammad Bin Abu Hamza, from Abdul Rahman Bin Al Hajjaj who said,

‘Abu Abdullah^-asws said: ‘Feed your children the pomegranates, for it is quickest for their youthfulness (vitality)!’[498]

108 طب، طب الأئمة عليهم السلام‏ عُوذَةٌ لِلصَّبِيِّ إِذَا كَثُرَ بُكَاؤُهُ وَ لِمَنْ يَفْزَعُ بِاللَّيْلِ وَ لِلْمَرْأَةِ إِذَا سَهِرَتْ مِنْ وَجَعٍ- فَضَرَبْنا عَلَى آذانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَداً- ثُمَّ بَعَثْناهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصى‏ لِما لَبِثُوا أَمَداً.

(The book) ‘Tibb Al-Aimma^-asws’, may the greeting be upon them^-asws: ‘An amulet for the children when they crying is a lot, and for the one who panics at night, and for the woman when she stays awake at night from pain – So We Struck (a seal) upon their hearing in the cave for a number of years [18:11] Then We Resurrected them up for Us to Know which of the two parties could count the period they had remained [18:12]’.[499]

109 شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ الْأَشَلِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ- وَ جَعَلَ لَكُمْ مِنْ أَزْواجِكُمْ بَنِينَ وَ حَفَدَةً قَالَ الْحَفَدَةُ بَنُو الْبِنْتِ وَ نَحْنُ حَفَدَةُ رَسُولِ اللَّهِ ص.

Tafseer Al Ayyashi – From Abdul Rahman Al Ashalli who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: and Made sons to be for you from your wives, and grandsons, [16:72]. He^-asws said: ‘Al-Hafda (grandsons) are sons of the daughter, and we (Imams^-asws) are ‘Hafda’ of Rasool-Allah^-saww’.[500]

110 شي، تفسير العياشي عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ تَعَالَى‏ وَ جَعَلَ لَكُمْ مِنْ أَزْواجِكُمْ بَنِينَ وَ حَفَدَةً قَالَ هُمُ الْحَفَدَةُ وَ هُمُ الْعَوْنُ مِنْهُمْ يَعْنِي الْبَنِينَ.

Tafseer Al Ayyashi – From Jameel Bin Darraj,

From Abu Abdullah^-asws regarding Words of the Exalted: and Made sons to be for you from your wives, and grandsons, [16:72]. He^-asws said: ‘They are the grandchildren, and they are the support from them’, meaning the sons’.[501]

باب 106 ثواب النساء في خدمة الأزواج و تربية الأولاد و الحمل و الولادة

CHAPTER 106 – REWARD OF THE WIVES IN SERVING THE HUSBANDS, AND UPBRINGING OF THE CHILDREN, AND THE PREGNANCY AND (GIVING) THE BIRTH

1- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ أَبِي خَالِدٍ الْكَعْبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: أَيُّمَا امْرَأَةٍ رَفَعَتْ مِنْ بَيْتِ زَوْجِهَا شَيْئاً مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ تُرِيدُ بِهِ صَلَاحاً نَظَرَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا وَ مَنْ نَظَرَ اللَّهُ إِلَيْهِ لَمْ يُعَذِّبْهُ

(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Al Hakam Bin Miskeen, from Abu Khalid Al Ka’aby,

From Abu Abdullah^-asws: ‘Rasool-Allah^-saww said: ‘Whichever wife raises anything from the house of her husband, from a place to a place intending rectification by it (betterment), Allah^-azwj Mighty and Majestic Looks at (Considers) her, and the one whom Allah^-azwj Looks at, He^-azwj does not Punish him’.

فَقَالَتْ أُمُّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا ذَهَبَ الرِّجَالُ بِكُلِّ خَيْرٍ فَأَيُّ شَيْ‏ءٍ لِلنِّسَاءِ وَ الْمَسَاكِينِ

Umm Salama^-ra, may Allah^-azwj be Pleased with her^-ra, said, ‘The men have gone with a lot of good, so which thing is for the women and the poor?’

فَقَالَ ص بَلَى إِذَا حَمَلَتِ الْمَرْأَةُ كَانَتْ بِمَنْزِلَةِ الصَّائِمِ الْقَائِمِ الْمُجَاهِدِ بِنَفْسِهِ وَ مَالِهِ فِي سَبِيلِ اللَّهِ فَإِذَا وَضَعَتْ كَانَ لَهَا مِنَ الْأَجْرِ مَا لَا تَدْرِي مَا هُوَ لِعِظَمِهِ

He^-saww said: ‘Yes, when the wife gets pregnant she would be at the status of the fasting one, the standing one (in Salat), the holy warrior with his self and his wealth in the way of Allah^-azwj. When she gives birth, for her would be the Recompense what she does not know of its magnitude.

فَإِذَا أَرْضَعَتْ كَانَ لَهَا بِكُلِّ مَصَّةٍ كَعِدْلِ عِتْقِ مُحَرَّرٍ مِنْ وُلْدِ إِسْمَاعِيلَ فَإِذَا فَرَغَتْ مِنْ رَضَاعِهِ ضَرَبَ مَلَكٌ عَلَى جَنْبِهَا وَ قَالَ اسْتَأْنِفِي الْعَمَلَ فَقَدْ غُفِرَ لَكِ‏.

When she nurses him, for each suckle would equate to liberating a slave from the children of Ismail^-as. When she is free from nursing him, an Angel taps upon her side and say, ‘Resume the deeds anew for you have been Forgiven’.[502]

2- ل، الخصال الْفَامِيُّ عَنِ ابْنِ بُطَّةَ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْفَارِسِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ سَلِمَ مِنْ أُمَّتِي مِنْ أَرْبَعِ خِصَالٍ فَلَهُ الْجَنَّةُ مِنَ الدُّخُولِ فِي الدُّنْيَا وَ اتِّبَاعِ الْهَوَى وَ شَهْوَةِ الْبَطْنِ وَ شَهْوَةِ الْفَرْجِ

(The book) ‘Al Khisaal’ – Al Famy, from Ibn Buttah, from Al Saffar, from Ibn Hashim, from Al-Hassan Bin Abu Al-Hassan Al Farsi, from Abdullah Bin Al-Husayn Bin Zayd, from his father,

From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘One from my community who is safe from four characteristics, the Paradise for him – entering into the world (worldly vanities), and following the personal desires, and desires of the belly, and desires of the private parts.

وَ مَنْ سَلِمَ مِنْ نِسَاءِ أُمَّتِي مِنْ أَرْبَعِ خِصَالٍ فَلَهَا الْجَنَّةُ إِذَا حَفِظَتْ مَا بَيْنَ رِجْلَيْهَا وَ أَطَاعَتْ زَوْجَهَا وَ صَلَّتْ خَمْسَهَا وَ صَامَتْ شَهْرَهَا.

And the one from the women of my^-saww is safe from four characteristics, the Paradise is for her – when she protects what is between her legs, and obeys her husband, and prays five (daily) Salats, and fasts her month’.[503]

3- مَجَالِسُ الشَّيْخِ، عَنْ أَحْمَدَ بْنِ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ رِزْقٍ الْغُمْشَانِيِّ عَنْ أَبِي مُوسَى الْبَنَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ النُّفَسَاءُ تُبْعَثُ مِنْ قَبْرِهَا بِغَيْرِ حِسَابٍ لِأَنَّهَا مَاتَتْ فِي غَمِّ نِفَاسِهَا.

(The book) ‘Majaalis’ of the sheykh – from Ahmad Bin Ubdous, from Ali Bin Muhammad Bin Al Zubeyr, from Ali Bin Fazzal, from Al Abbas Bin Aamir, from Ahmad Bin Rizq Al Gumshani, from Abu Musa Al Bana’a,

From Abu Abdullah^-asws, he (the narrator) said, ‘The woman with post-childbirth bleeding will be Resurrected from her grave without Reckoning, be she had ‘died’ in the sadness of her post-childbirth bleeding’.[504]

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[1] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 1

[2] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 2

[3] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 3

[4] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 4

[5] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 5

[6] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 6

[7] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 7

[8] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 8

[9] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 9 a

[10] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 9 b

[11] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 10

[12] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 11

[13] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 12

[14] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 13

[15] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 14

[16] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 15

[17] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 16

[18] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 17

[19] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 82 H 18

[20] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 1

[21] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 2

[22] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 3

[23] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 4

[24] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 5

[25] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 6

[26] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 7

[27] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 8

[28] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 9

[29] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 10

[30] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 11

[31] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 12

[32] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 13

[33] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 14

[34] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 15

[35] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 16

[36] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 17

[37] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 18

[38] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 19

[39] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 20

[40] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 21

[41] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 22

[42] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 23

[43] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 24

[44] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 25

[45] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 26

[46] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 27

[47] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 28

[48] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 29

[49] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 30

[50] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 31

[51] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 32

[52] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 33

[53] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 34

[54] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 35

[55] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 36

[56] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 37

[57] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 38

[58] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 39

[59] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 40

[60] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 41

[61] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 42

[62] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 43

[63] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 44

[64] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 83 H 45

[65] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 84 H 1 a

[66] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 84 H 1 b

[67] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 84 H 2

[68] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 1

[69] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 2

[70] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 3

[71] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 4

[72] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 5 a

[73] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 5 b

[74] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 6

[75] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 7

[76] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 8

[77] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 9

[78] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 10

[79] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 11

[80] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 12

[81] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 13

[82] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 16

[83] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 17

[84] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 18

[85] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 19

[86] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 20

[87] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 21

[88] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 22

[89] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 23

[90] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 24

[91] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 25

[92] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 26

[93] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 27

[94] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 28

[95] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 29

[96] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 30

[97] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 31

[98] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 32

[99] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 33

[100] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 34

[101] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 35

[102] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 36

[103] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 37

[104] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 38

[105] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 39

[106] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 40

[107] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 41

[108] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 42

[109] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 43

[110] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 44

[111] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 85 H 45

[112] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 86 H 1

[113] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 86 H 2

[114] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 86 H 3

[115] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 86 H 4

[116] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 86 H 5

[117] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 86 H 6

[118] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 86 H 7

[119] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 86 H 8

[120] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 86 H 9

[121] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 86 H 10

[122] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 86 H 11

[123] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 86 H 12

[124] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 87 H 1

[125] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 89 H 1

[126] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 89 H 2

[127] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 89 H 3

[128] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 89 H 4

[129] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 89 H 5

[130] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 89 H 6

[131] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 89 H 7

[132] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 89 H 8

[133] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 89 H 9

[134] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 89 H 10

[135] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 89 H 11

[136] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 90 H 1

[137] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 90 H 2

[138] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 1

[139] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 2

[140] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 3

[141] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 4

[142] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 5 a

[143] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 5 b

[144] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 6

[145] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 7

[146] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 8

[147] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 9

[148] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 10

[149] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 11

[150] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 12

[151] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 13

[152] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 14

[153] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 15

[154] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 16

[155] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 17

[156] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 18

[157] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 19

[158] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 20

[159] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 21

[160] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 22

[161] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 23 a

[162] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 23 b

[163] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 23 c

[164] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 24

[165] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 25

[166] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 26

[167] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 27

[168] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 28

[169] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 29

[170] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 30

[171] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 31

[172] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 32

[173] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 33

[174] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 34

[175] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 35

[176] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 36

[177] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 37

[178] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 38

[179] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 39

[180] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 40

[181] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 41

[182] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 42

[183] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 43

[184] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 44

[185] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 45

[186] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 46

[187] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 47

[188] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 48

[189] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 49

[190] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 50

[191] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 51 a

[192] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 51 b

[193] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 52

[194] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 53

[195] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 54

[196] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 55

[197] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 56

[198] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 91 H 57

[199] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 92 H 1

[200] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 92 H 2

[201] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 92 H 3

[202] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 92 H 4

[203] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 92 H 5

[204] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 1

[205] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 2

[206] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 3

[207] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 4

[208] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 5

[209] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 6

[210] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 7

[211] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 8

[212] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 9

[213] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 10

[214] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 11

[215] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 12

[216] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 13

[217] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 14

[218] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 15

[219] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 16

[220] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 17

[221] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 18

[222] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 19

[223] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 93 H 20

[224] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 1

[225] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 2

[226] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 3

[227] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 4

[228] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 5

[229] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 6

[230] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 7

[231] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 8

[232] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 9

[233] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 10

[234] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 11

[235] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 12

[236] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 13

[237] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 14

[238] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 15

[239] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 94 H 16

[240] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 1

[241] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 2

[242] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 3

[243] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 4

[244] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 5

[245] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 6

[246] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 7

[247] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 8

[248] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 9

[249] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 10

[250] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 11

[251] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 12

[252] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 13

[253] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 14

[254] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 15

[255] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 16

[256] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 17

[257] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 18

[258] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 19

[259] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 95 H 20

[260] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 1

[261] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 2

[262] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 3

[263] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 4

[264] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 5

[265] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 6

[266] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 7

[267] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 8

[268] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 9

[269] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 10

[270] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 11

[271] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 12

[272] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 13

[273] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 14

[274] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 96 H 15

[275] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 1

[276] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 2

[277] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 3

[278] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 4

[279] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 5

[280] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 6

[281] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 7

[282] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 8

[283] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 9

[284] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 10

[285] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 11

[286] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 12

[287] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 97 H 13

[288] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 98 H 1

[289] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 98 H 2

[290] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 98 H 3

[291] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 98 H 4

[292] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 99 H 1

[293] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 100 H 1

[294] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 100 H 2

[295] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 100 H 3

[296] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 100 H 4

[297] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 1

[298] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 2

[299] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 3

[300] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 4

[301] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 5

[302] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 6

[303] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 7

[304] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 8

[305] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 9

[306] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 10

[307] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 11

[308] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 12

[309] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 13

[310] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 14

[311] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 15

[312] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 16

[313] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 17

[314] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 18

[315] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 19

[316] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 20

[317] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 21

[318] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 22

[319] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 23

[320] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 24

[321] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 101 H 25

[322] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 102 H 1

[323] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 102 H 2

[324] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 102 H 3

[325] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 102 H 4

[326] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 102 H 5

[327] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 102 H 6

[328] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 102 H 7

[329] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 102 H 8

[330] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 102 H 9

[331] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 102 H 10

[332] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 103 H 1

[333] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 103 H 2

[334] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 103 H 3

[335] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 1

[336] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 2

[337] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 3

[338] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 4

[339] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 5

[340] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 6

[341] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 7

[342] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 8

[343] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 9

[344] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 10

[345] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 11

[346] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 12

[347] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 13

[348] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 14

[349] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 15

[350] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 16

[351] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 17

[352] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 18

[353] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 19

[354] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 20

[355] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 21

[356] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 22

[357] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 23

[358] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 24

[359] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 25

[360] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 26

[361] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 27

[362] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 28

[363] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 29

[364] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 30

[365] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 31

[366] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 32

[367] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 33

[368] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 34

[369] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 35

[370] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 36

[371] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 37

[372] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 38

[373] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 39

[374] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 40

[375] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 41

[376] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 42

[377] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 43

[378] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 44

[379] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 45

[380] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 46

[381] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 47

[382] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 48

[383] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 49

[384] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 50

[385] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 51

[386] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 52

[387] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 53

[388] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 54

[389] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 104 H 55

[390] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 1

[391] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 2

[392] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 3

[393] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 4

[394] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 5

[395] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 6

[396] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 7

[397] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 8

[398] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 9

[399] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 10

[400] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 11

[401] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 12

[402] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 13

[403] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 14

[404] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 15

[405] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 16

[406] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 17

[407] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 18

[408] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 19

[409] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 20

[410] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 21

[411] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 22

[412] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 23

[413] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 24

[414] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 25

[415] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 26

[416] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 27

[417] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 28

[418] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 29

[419] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 30

[420] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 31

[421] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 32

[422] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 33

[423] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 34

[424] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 35

[425] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 36

[426] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 37

[427] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 38

[428] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 39

[429] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 40

[430] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 41

[431] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 42

[432] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 43

[433] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 44

[434] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 45

[435] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 46

[436] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 47

[437] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 48

[438] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 49

[439] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 50 a

[440] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 50 b

[441] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 51

[442] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 52

[443] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 53

[444] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 54

[445] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 55

[446] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 56

[447] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 57

[448] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 58

[449] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 59

[450] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 60

[451] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 61

[452] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 62

[453] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 63

[454] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 64

[455] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 65

[456] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 66

[457] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 67

[458] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 68

[459] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 69

[460] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 70

[461] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 71

[462] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 72

[463] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 73

[464] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 74

[465] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 75

[466] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 76

[467] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 77

[468] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 78

[469] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 79

[470] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 80

[471] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 81

[472] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 82

[473] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 83

[474] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 84

[475] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 85

[476] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 86

[477] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 87

[478] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 88

[479] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 89

[480] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 90

[481] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 91

[482] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 92

[483] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 93

[484] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 94

[485] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 95

[486] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 96

[487] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 97

[488] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 98

[489] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 99

[490] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 100

[491] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 101

[492] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 102

[493] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 103

[494] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 104 a

[495] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 104 b

[496] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 105

[497] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 106

[498] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 107

[499] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 108

[500] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 109

[501] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 105 H 110

[502] Bihar Al-Anwaar V 101  – The Book of Contracts and Declarations – CH 106 H 1

[503] Bihar Al-Anwaar V 101  – The Book of Contracts and Declarations – CH 106 H 2

[504]  Bihar Al-Anwaar V 101  – The Book of Contracts and Declarations – CH 106 H 3